B030204Aṅguttaranikāya(ṭīkā)(增支部復注)c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Ekakanipāta-ṭīkā

Ganthārambhakathā

Anantañāṇaṃ karuṇāniketaṃ,

Namāmi nāthaṃ jitapañcamāraṃ;

Dhammaṃ visuddhaṃ bhavanāsahetuṃ,

Saṅghañca seṭṭhaṃ hatasabbapāpaṃ.

Kassapaṃ taṃ mahātheraṃ, saṅghassa pariṇāyakaṃ;

Dīpasmiṃ tambapaṇṇimhi, sāsanodayakārakaṃ.

Paṭipattiparādhīnaṃ, sadāraññanivāsinaṃ;

Pākaṭaṃ gagane canda-maṇḍalaṃ viya sāsane.

Saṅghassa pitaraṃ vande, vinaye suvisāradaṃ;

Yaṃ nissāya vasantohaṃ, vuḍḍhippattosmi sāsane.

Anutheraṃ mahāpaññaṃ, sumedhaṃ sutivissutaṃ;

Avikhaṇḍitasīlādi-parisuddhaguṇodayaṃ.

Bahussutaṃ satimantaṃ, dantaṃ santaṃ samāhitaṃ;

Namāmi sirasā dhīraṃ, garuṃ me gaṇavācakaṃ.

Āgatāgamatakkesu , saddasatthanayaññusu;

Yassantevāsibhikkhūsu, sāsanaṃ suppatiṭṭhitaṃ.

Yo sīhaḷindo dhitimā yasassī,

Uḷārapañño nipuṇo kalāsu;

Jāto visuddhe ravisomavaṃse,

Mahabbalo abbhutavuttitejo.

Jitvārivaggaṃ atiduppasayhaṃ,

Anaññasādhāraṇavikkamena;

Pattābhiseko jinadhammasevī,

Abhippasanno ratanattayamhi.

Ciraṃ vibhinne jinasāsanasmiṃ,

Paccatthike suṭṭhu viniggahetvā;

Sudhaṃva sāmaggirasaṃ pasatthaṃ,

Pāyesi bhikkhū parisuddhasīle.

Katvā vihāre vipule ca ramme,

Tatrappitenekasahassasaṅkhe;

Bhikkhū asese catupaccayehi,

Santappayanto suciraṃ akhaṇḍaṃ.

Saddhammavuddhiṃ abhikaṅkhamāno,

Sayampi bhikkhū anusāsayitvā;

Niyojayaṃ ganthavipassanāsu,

Akāsi vuddhiṃ jinasāsanassa.

Tenāhamaccantamanuggahīto,

Anaññasādhāraṇasaṅgahena;

Yasmā parakkantabhujavhayena,

Ajjhesito bhikkhugaṇassa majjhe.

Tasmā anuttānapadānamatthaṃ,

Seṭṭhāya aṅguttaravaṇṇanāya;

Sandassayissaṃ sakalaṃ suboddhuṃ,

Nissāya pubbācariyappabhāvaṃ.

Ganthārambhakathāvaṇṇanā

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

『『Iti me pasannamatino, ratanattayavandanāmayaṃ puññaṃ;

Yaṃ suvihatantarāyo, hutvā tassānubhāvenā』』ti.

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

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

我將為您翻譯這段巴利文。 禮敬世尊、阿羅漢、正等正覺者 增支部 一法品註釋 造論開端詞 無邊智慧慈悲處， 我禮敬勝五魔尊； 清凈法滅有因緣， 殊勝僧伽斷諸惡。 禮敬迦葉大上座，僧伽之引導者； 在銅色洲（斯里蘭卡）之地上，開創佛教興盛者。 修行精進不放逸，常住林野作居所； 如空中明月輪盤，于教法中顯耀者。 禮敬僧伽之父親，精通律藏善巧者； 依止他而得住持，于教法中得增長。 次座智慧廣且大，善慧聞名遠揚播； 戒等功德不毀壞，清凈功德升起者。 多聞具念善調伏，寂靜專注具定者； 我以頭面禮敬此，智者我眾之師長。 阿含論理與推理，通達語法諸學問； 其座下比丘弟子，善立教法令久住。 此獅子王具堅毅具名聲， 廣大智慧技藝精微者； 生於清凈日月種姓中， 大力具足奇特威德者。 以無與倫比大威力， 降伏難勝敵眾群體； 證得灌頂護持法， 深信三寶凈信者。 久遠分裂佛教時， 善能降伏諸對敵； 如甘露般和合味， 令凈戒比丘飲用。 廣造精舍甚可愛， 于中安置數千眾； 以諸四事供養具， 長時無缺養僧眾。 希求正法得增長， 親自教誡諸比丘； 令修習經教觀禪， 使佛教法得增長。 我蒙彼無上攝受， 以無他能及攝持； 因被名稱帕拉克馬， 比丘眾中所請求。 是故難解之文義， 殊勝增支部註釋； 將全然顯示易解， 依止古德諸光輝。 造論開端詞註釋 1. 欲在註釋開始時禮敬三寶，為顯示其殊勝功德相應，而說"慈悲清涼心"等。因為由殊勝功德相應而有應受禮敬性，對應受禮敬者作禮敬則成就所期望義利。在此，諸阿阇黎們對於在註釋開始時禮敬三寶的目的作了廣泛的解說，而我們將只說此處所意指的目的，因此應知在註釋開始時禮敬三寶是爲了無障礙地完成如所許的註釋。這確實是阿阇黎在此所意指的目的。如他將說： "如是我心凈信者，由禮敬三寶功德； 以其威力得成就，善除障礙而完成。" 在此，由禮敬三寶而無障礙地完成如所許的註釋，是由於供養三寶得慧善巧，由此慧善巧能去除貪等垢染。這確實曾說： "大名，在聖弟子憶念如來時，其心不被貪所纏，不被嗔所纏，不被癡所纏，其心在那時是正

11.11).

Tasmā ratanattayapūjanena vikkhālitamalāya paññāya pāṭavasiddhi.

Atha vā ratanattayapūjanassa paññāpadaṭṭhānasamādhihetuttā paññāpāṭavaṃ. Vuttañhi tassa samādhihetuttaṃ –

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

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

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

『『Abhivādanasīlissa, niccaṃ vuḍḍhāpacāyino;

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

Tato āyuvaṇṇasukhabalavuddhiyā hoteva kāriyaniṭṭhānaṃ.

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

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

Hoteva ca tato paṭibhānāparihānena yathāpaṭiññātaparisamāpanaṃ.

Atha vā pasādavatthūsu pūjāya puññātisayabhāvato. Vuttañhi tassā puññātisayattaṃ –

『『Pūjārahe pūjayato, buddhe yadi va sāvake;

Papañcasamatikkante, tiṇṇasokapariddave.

Te tādise pūjayato, nibbute akutobhaye;

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

Puññātisayo ca yathādhippetaparisamāpanūpāyo. Yathāha –

『『Esa devamanussānaṃ, sabbakāmadado nidhi;

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

我來翻譯這段經文： 11.11)。因此，由供養三寶而洗凈污垢的智慧得以善巧。 或者說，由於供養三寶是以智慧為立足處的定力之因，故得智慧善巧。確實曾說其為定力之因： "大名，當聖弟子心正直時，得義理之喜，得法之喜，得與法相應之歡悅，歡悅者生喜，心有喜者身輕安，身輕安者感受樂，有樂者心得定。"(增支部6.10; 11.11) 定力為智慧立足處已如是說："得定者如實知見。"(相應部3.5; 4.99; 5.1071)。因此，由如此善巧的智慧，克服所許之大疲勞，將無障礙地完成註釋。 或者說，應知由供養三寶增長壽命、容色、安樂、力量，故能無障礙地完成。因為由禮敬三寶而增長壽命、容色、安樂、力量。這確實曾說： "常習禮敬者，恒敬長上者； 四法得增長，壽色樂與力。"(法句經109) 因此由壽命、容色、安樂、力量的增長必定成就所作。 或者說，由於對三寶的恭敬能帶來智慧不退失。因為對三寶的恭敬實能帶來不退失。這確實曾說： "諸比丘，有七種不退法。何為七？對導師的恭敬，對法的恭敬，對僧的恭敬，對學處的恭敬，對定力的恭敬，善順，善友。"(增支部7.34) 由此智慧不退失必定能完成如所許。 或者說，因為對應供養處的供養有殊勝功德。確實曾說其功德殊勝： "供養應供者，佛陀或聲聞； 超越諸戲論，度脫憂悲者。 供養如是人，無畏般涅槃； 其功德數量，無人能計量。"(法句經195-196; 長老譬喻1.10.1-2) 殊勝功德是成就所期望目的之方便。如說： "此寶藏能予，人天諸所欲； 無論何所求，皆由此得之。"(小誦經

8.10);

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

Evañca sappayojanaṃ ratanattayavandanaṃ kattukāmo paṭhamaṃ tāva bhagavato vandanaṃ kātuṃ tammūlakattā sesaratanānaṃ 『『karuṇāsītalahadayaṃ…pe… gativimutta』』nti āha. Tattha yassā desanāya saṃvaṇṇanaṃ kattukāmo, sā na vinayadesanā viya karuṇāpadhānā, nāpi abhidhammadesanā viya paññāpadhānā, atha kho karuṇāpaññāpadhānāti tadubhayappadhānameva tāva sammāsambuddhassa thomanaṃ kātuṃ 『『karuṇāsītalahadayaṃ, paññāpajjotavihatamohatama』』nti vuttaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Atha vā kiṇātīti karuṇā, paradukkhe sati kāruṇikaṃ hiṃsati vibādhatīti attho. Paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ karotīti vā karuṇā. Atha vā kamiti sukhaṃ, taṃ rundhatīti karuṇā. Esā hi paradukkhāpanayanakāmatālakkhaṇā attasukhanirapekkhatāya kāruṇikānaṃ sukhaṃ rundhati vibandhatīti attho. Karuṇāya sītalaṃ karuṇāsītalaṃ, karuṇāsītalaṃ hadayaṃ assāti karuṇāsītalahadayo, taṃ karuṇāsītalahadayaṃ.

Tattha kiñcāpi paresaṃ hitopasaṃhārasukhādiaparihānicchanasabhāvatāya, byāpādāratīnaṃ ujuvipaccanīkatāya ca sattasantānagatasantāpavicchedanākārappavattiyā mettāmuditānampi cittasītalabhāvakāraṇatā upalabbhati, tathāpi dukkhāpanayanākārappavattiyā parūpatāpāsahanarasā avihiṃsabhūtā karuṇā visesena bhagavato cittassa cittappassaddhi viya sītibhāvanimittanti vuttaṃ – 『『karuṇāsītalahadaya』』nti. Karuṇāmukhena vā mettāmuditānampi hadayasītalabhāvakāraṇatā vuttāti daṭṭhabbaṃ. Atha vā asādhāraṇañāṇavisesanibandhanabhūtā sātisayaṃ niravasesañca sabbaññutaññāṇaṃ viya savisayabyāpitāya mahākaruṇābhāvaṃ upagatā karuṇāva bhagavato atisayena hadayasītalabhāvahetūti āha – 『『karuṇāsītalahadaya』』nti. Atha vā satipi mettāmuditānaṃ sātisaye hadayasītibhāvanibandhanatte sakalabuddhaguṇavisesakāraṇatāya tāsampi kāraṇanti karuṇāva bhagavato 『『hadayasītalabhāvakāraṇa』』nti vuttā. Karuṇānidānā hi sabbepi buddhaguṇā. Karuṇānubhāvanibbāpiyamānasaṃsāradukkhasantāpassa hi bhagavato paradukkhāpanayanakāmatāya anekānipi asaṅkhyeyyāni kappānaṃ akilantarūpasseva niravasesabuddhakaradhammasambharaṇaniratassa samadhigatadhammādhipateyyassa ca sannihitesupi sattasaṅkhārasamupanītahadayūpatāpanimittesu na īsakampi cittasītibhāvassa aññathattamahosīti. Etasmiñca atthavikappe tīsupi avatthāsu bhagavato karuṇā saṅgahitāti daṭṭhabbaṃ.

我來翻譯這段巴利文： 8.10)。對於從事方便者必定成就所作。因為供養三寶由於是無上福田的圓滿故有無量威力的殊勝功德，即使在具有眾多障礙的世間住處，也能摧毀一切繫縛障礙的煩惱，並能遮止恐怖等災患。因此說："在註釋開始時禮敬三寶是爲了無障礙地完成如所許的註釋。" 如是欲作有目的的禮敬三寶者，首先為禮敬世尊，因為其他二寶以此為根本，而說"慈悲清涼心...乃至...解脫諸趣。"其中，他欲作註釋的教說，不像律教說那樣以慈悲為主，也不像阿毗達摩教說那樣以智慧為主，而是以慈悲智慧為主，因此首先為讚歎正等正覺者這兩者為主而說"慈悲清涼心，智慧光明除癡暗。"其中，"散佈"故為慈悲，意即驅散、去除他人之苦。或者說，"傷害"故為慈悲，意即當他人有苦時傷害、逼迫具慈悲者。或者說，當他人有苦時使善人震動、心生憂惱故為慈悲。或者說，"快樂"為"kam"，阻礙它故為慈悲。這以欲除他人痛苦為相，由於不顧自身安樂而阻礙、遮止具慈悲者的快樂，此為其義。由慈悲而清涼為慈悲清涼，其心具有慈悲清涼故為慈悲清涼心，即是"慈悲清涼心"。 其中，雖然由於希望他人獲益、不失樂等的本性，以及由於與嗔恚、不樂正相對，以斷除有情相續中熱惱的行相而轉起，慈與喜也可獲得使心清涼的原因性，然而，慈悲以除苦的行相而轉起，以不堪忍他人受苦為味，是不害性，特別是如同世尊心的輕安一樣，是清涼之因，因此說"慈悲清涼心"。或者應知是以慈悲為門而說慈與喜也是心清涼的原因。或者說，作為不共智特殊的根本，如一切智智那樣以殊勝且無餘地遍及自境而達到大慈悲的狀態，唯有慈悲是世尊殊勝心清涼的原因，故說"慈悲清涼心"。或者說，雖然慈與喜也有殊勝的心清涼根本性，但因為是一切佛功德特殊的原因，它們的原因即是慈悲，故說是世尊"心清涼的原因"。因為一切佛功德都以慈悲為根本。因為世尊以慈悲力息滅輪迴苦熱，由於欲除他人之苦，即使經過無數劫也毫不疲倦地致力於圓滿一切佛道資糧，獲得以法為主，即使在有情行為所引生的心熱惱因緣現前時，其心的清涼性也絲毫不變異。在這一義釋中，應知包括了世尊三時期的慈悲。

Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Paññāva ñeyyāvaraṇappahānato pakārehi dhammasabhāvāvajotanaṭṭhena pajjototi paññāpajjoto. Savāsanappahānato visesena hataṃ samugghātitaṃ vihataṃ. Paññāpajjotena vihataṃ paññāpajjotavihataṃ , muyhanti tena, sayaṃ vā muyhati, mohanamattameva vā tanti moho, avijjā. Sveva visayasabhāvappaṭicchādanato andhakārasarikkhatāya tamo viyāti mohatamo, paññāpajjotavihato mohatamo etassāti paññāpajjotavihatamohatamo, taṃ paññāpajjotavihatamohatamaṃ. Sabbesampi hi khīṇāsavānaṃ satipi paññāpajjotena avijjandhakārassa vihatabhāve saddhādhimuttehi viya diṭṭhippattānaṃ sāvakehi paccekasambuddhehi ca savāsanappahānena sammāsambuddhānaṃ kilesappahānassa viseso vijjatīti sātisayena avijjāpahānena bhagavantaṃ thomento āha – 『『paññāpajjotavihatamohatama』』nti.

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

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

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

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

我來翻譯這段巴利文： "了知"故為慧，意即以諸方式通達如實性。慧即是由於斷除所知障，以諸方式照明法性之義為光明，故為慧光明。由於連同習氣斷除，特別地被破壞、被根除故為"已破壞"。被慧光明所破壞為"慧光明所破壞"。由此而迷惑，或自身迷惑，或僅是迷惑性故為"癡"，即無明。此即由於遮蔽境界自性，如同黑暗般故為"癡暗"，其慧光明已破壞癡暗故為"慧光明破除癡暗"，即是"慧光明破除癡暗"。因為雖然一切漏盡者都以慧光明破除無明黑暗，但如同信解者與見至者那樣，諸聲聞與辟支佛相比，諸正等正覺者以連同習氣斷除而在煩惱斷除上有殊勝，因此以殊勝的無明斷除來讚歎世尊而說"慧光明破除癡暗"。 或者說，因為在自相續中無需他人教導而生起究竟的無明黑暗消除，在此獲得一切智性與諸力自在，又在他人相續中由殊勝說法的威力而正確地令其轉起，唯有世尊特別應以癡暗消除而讚歎，故說"慧光明破除癡暗"。在此義釋中，應知以"慧光明"一詞，通過普通的說示或單數結合的方式，攝取了世尊的證悟慧以及說法慧。 或者說，由於世尊的智慧達到所知的邊際，以能了知一切所知法性的無礙智所稱的慧光明，破除遮蔽一切所知法性的癡暗，世尊的癡暗破除是無與倫比的，因此說"慧光明破除癡暗"。在此，應知無礙智由於在破除癡暗后才獲得，以因的假說而說為自相續癡暗的破除。因為由發願圓滿而連同習氣斷除煩惱即是所知障的斷除，而在他相續中，無礙智由於是破除癡暗的原因，故稱為"破除癡暗"。 為何以斷除為功德圓滿而取唯一無明根除作為讚歎世尊的根據，而不是以殊勝且無餘的煩惱斷除呢？因為說彼斷除時，由於與彼同一性，已說了一切煩惱群的根除。因為沒有這樣的煩惱，在無餘斷除無明時而不被斷除。 或者說，如明是一切善法生起、無餘不善法生起與輪迴轉起的主要原因，無明也是如此，因此說其破除時，已說了一切煩惱群的根除，故說"慧光明破除癡暗"。

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

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

我來翻譯這段巴利文： 人與天神為"人天"，與人天一起為"具人天"，具人天與世間為"具人天世間"，是彼之尊師為"具人天世間尊師"，即是"具人天世間尊師"。以此顯示世尊不僅對天人，也對其餘諸有情隨其所應成為功德殊勝的因而有益。在此不應責難主要與次要的問題。因為詞序是一回事，義序是另一回事。在這樣的複合詞中，主要的也像次要的那樣被說示，如"具國王的眾會"(律藏小品336)。雖然此中世間由有情、行、器世間而分三種，但因為意在尊重性，只適合有能力作尊重者，所以應依有情世間而取其義。因為在此造作福與罪及其果報，故稱為"世間"。以"天神"之語在此是指化生天神。 或者說，"世間"一詞有集合義，因為以總體而被了知、被施設。與人一起為"具人"，具人與天神為"具人天"，彼等之世間為"具人天世間"，應如前方式結合。以"天神"之語在此也攝取清凈天神。因為他們由於無有死亡，在究竟義上是不死者。取人與天神是依最勝說示之理，如"天人之導師"(長部

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

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

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

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我來 譯這段巴利文： 1.157)。如是，以一切不利的預防為首，致力於無餘利益安樂的施設，由於殊勝的修習圓滿，對天人眾生有究竟利益，具足無量無比威力功德殊勝，世尊是一切有情中最上者，在無量世界中是無量有情的最上恭敬處。因此說："具人天世間尊師"。 善逝者，是其行往善妙者。因為世尊親近所化眾生必定成就他們的利益安樂故為善妙，如是由於具足相好莊嚴色身，行走無有遲緩、跌倒、拖曳、壓迫、跳躍、彎曲等過失，如天鵝、牡牛、象王、獅子王般行走，身行與智行都具足廣大清凈的慈悲、念、精進等功德殊勝，從發願直至大菩提都無過失故為善妙。或者說，以自覺智遍知一切世間，以遍知現觀而了知故為"善逝"；如是以斷現觀而斷除、令至不生法性而舍離世間集故為"善逝"；以現證現觀而證得世間滅、涅槃故為"善逝"；以修習現觀而修習趣向世間滅之道故為"善逝"。"以預流道所斷的煩惱，不再來、不再回、不再返"等方式(小義釋.彌勒問經分別27)應闡明此義。或者說，已到達、已證得善妙處、正等菩提或涅槃故為"善逝"；又因為說真實、如理、有義利、適合所化者、應時的法，故為"善說"，以"ta"音代替"da"音。如是以善妙行等為"善逝"，即是"善逝"。 由於福業與罪業而投生故為諸趣，即特殊的生有。這些依地獄等分五種。由於以證得聖道而令一切趣向有的業不能產生果報，世尊從五趣善解脫、離系，故說"解脫諸趣"。以此顯示世尊不屬於任何趣，因此世尊被稱為"天中之天"。因此說： "由此投生天，或成乾闥婆， 由此成夜叉，或得生人間； 我諸漏已盡，破壞成無根。"(增支部

4.36);

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

Atha vā gativimuttanti anupādisesanibbānadhātuppattiyā bhagavantaṃ thometi. Ettha hi dvīhi ākārehi bhagavato thomanā veditabbā attahitasampattito parahitappaṭipattito ca. Tesu attahitasampatti anāvaraṇañāṇādhigamato savāsanānaṃ sabbesaṃ kilesānaṃ accantappahānato anupādisesanibbānappattito ca veditabbā, parahitappaṭipatti lābhasakkārādinirapekkhacittassa sabbadukkhaniyyānikadhammadesanato viruddhesupi niccaṃ hitajjhāsayato ñāṇaparipākakālāgamanato ca. Sā panettha āsayato payogato ca duvidhā, parahitappaṭipatti tividhā ca, attahitasampatti pakāsitā hoti. Kathaṃ? 『『Karuṇāsītalahadaya』』nti etena āsayato parahitappaṭipatti , sammāgadanatthena sugatasaddena payogato parahitappaṭipatti, 『『paññāpajjotavihatamohatamaṃ gativimutta』』nti etehi catusaccasampaṭivedhanatthena ca sugatasaddena tividhāpi attahitasampatti, avasiṭṭhena 『『paññāpajjotavihatamohatama』』nti etena cāpi attahitasampatti parahitappaṭipatti pakāsitā hotīti.

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

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

我來翻譯這段巴利文： 4.36)。因為導致各趣的業和煩惱已在菩提樹下以最上道善斷除，世尊不屬於任何趣，因此世尊完全從一切有、生、趣、識住、有情居、有情類中善解脫，即"解脫諸趣"。"禮敬"即是我禮拜、讚歎之義。 或者說，以"解脫諸趣"讚歎世尊證得無餘涅槃界。在此，應從自利圓滿和利他行兩方面理解對世尊的讚歎。其中，自利圓滿應從證得無礙智、永斷一切煩惱及其習氣、證得無餘涅槃而理解；利他行應從心無所求利養恭敬等、說示出離一切苦的法、對違逆者也常懷利益意樂、等待智慧成熟時節而理解。這裡從意樂和加行兩方面說明利他行，以及從三方面說明自利圓滿。如何說明？以"慈悲清涼心"說明意樂方面的利他行，以善逝一詞的善說義說明加行方面的利他行，以"慧光明破除癡暗，解脫諸趣"及善逝一詞的通達四諦義說明三方面的自利圓滿，以余義和"慧光明破除癡暗"也說明自利圓滿和利他行。 或者說，應從因、果、利益三方面理解對世尊的讚歎。其中，因是大慈悲，以第一句顯示。果有四種：智圓滿、斷圓滿、威力圓滿和色身圓滿。其中，以第二句和善逝一詞的通達諦理義顯示智和斷的圓滿，以第三句顯示威力圓滿，以善逝一詞的身行善妙義顯示色身圓滿，因為缺乏相好圓滿則無此義。利益是不分內外，通過三乘而說解脫法。應知這以善逝一詞的善說義顯示。 其中，以"慈悲清涼心"顯示正等菩提之根本。因為世尊由大慈悲所激勵，為拔濟眾生出離輪迴泥沼而發願，次第圓滿諸波羅蜜，證得無上正等菩提，故慈悲是正等菩提之根本。以"慧光明破除癡暗"顯示正等菩提。因為無礙智是道智的立足處，道智是無礙智的立足處，這稱為"正等菩提"。以善逝一詞的正確行走義顯示正等菩提的修行，因為善逝一詞顯示遠離昏沉掉舉、執著、勤奮、欲樂、苦行、常見、斷見等兩邊，為慈悲智慧所攝的中道。以其他顯示正等菩提的主要和次要目的。因為渡眾生出離輪迴大瀑流是主要目的，其他是次要目的。以主要顯示利他行，以其他顯示自利圓滿。以這兩者顯示世尊在為自利而行等四種人中是第四種人。由此顯示世尊是無上應供、最上應禮者，也顯示自己禮敬行為已達到福田。

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

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

『『Buddhopi buddhassa bhaṇeyya vaṇṇaṃ,

Kappampi ce aññamabhāsamāno;

Khīyetha kappo ciradīghamantare,

Vaṇṇo na khīyetha tathāgatassā』』ti. (dī. ni. aṭṭha. 1.304; 3.141; ma. ni. aṭṭha. 2.425; udā. aṭṭha. 53; bu. vaṃ. aṭṭha. 4.4; apa. aṭṭha. 2.7.parappasādakattheraapadānavaṇṇanā);

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

我來 譯這段巴利文： 在此，以"慈悲"一語顯示世尊一切世間功德圓滿，因為顯示在世間法中達到廣大的不共功德；以"智慧"一語顯示一切出世間功德圓滿，因為顯示作為一切智智立足處的道智。因為由這兩者所成就的義理，以"具人天世間尊師"等語詳細說明。以"慈悲"一語顯示無染污的趣近，以"智慧"一語顯示遠離。如是以"慈悲"一語顯示世尊隨順世間名言而行，因為慈悲是世間言說的境界；以"智慧"一語顯示不超越名言。因為由於不了知諸法自性而超越名言，就會執取有情等。如是以"慈悲"一語顯示大慈悲定住，以"智慧"一語顯示三世無礙智、四諦智、四無礙解智、四無所畏智。由於以"慈悲"一語已攝取大慈悲定智，故顯示其餘不共智、六神通、在八眾中不動搖智、十力、十四佛智、十六智行、十八佛法、四十四智事、七十七智事等諸多智慧差別的智行。如是以"慈悲"一語顯示行圓滿，以"智慧"一語顯示明圓滿。以"慈悲"一語顯示以自為主，以"智慧"一語顯示以法為主。以"慈悲"一語顯示世間怙主性，以"智慧"一語顯示自怙主性。如是以"慈悲"一語顯示先行性，以"智慧"一語顯示知恩性。如是以"慈悲"一語顯示不苦惱他，以"智慧"一語顯示不苦惱自。或以"慈悲"一語顯示成就佛道諸法，以"智慧"一語顯示成就佛果。如是以"慈悲"一語顯示度他，以"智慧"一語顯示自度。如是以"慈悲"一語顯示對一切有情有攝受心，以"智慧"一語顯示對一切法有離染心。 一切佛功德以慈悲為始，因為是其因緣；以智慧為終，因為無更上所作。如是以顯示始終而顯示一切佛功德。如是以"慈悲"一語顯示以戒蘊為首的定蘊。因為戒以慈悲為因，由此轉起離殺生等，而它與三禪相應。以"智慧"語顯示慧蘊。戒是一切佛功德之始，定在中間，慧為終，如是也顯示具有善始善中善終的一切佛功德，因為已以理趣顯示。這確實是顯示無餘佛功德的方便，即是把握理趨，否則誰能夠一一無餘地顯示世尊的功德？因此說： "即使佛陀稱讚佛陀， 一劫中不說其他事； 劫滅于長遠之際， 如來功德不能盡。"(長部復注1.304;3.141;中部復注2.425;自說復注53;佛種姓復注4.4;譬喻復注2.7.令他生信長老譬喻注) 因此當尊者舍利弗被問及限量佛功德時，否定說"不然，大德"，而說"但是，大德，我知法的類推。"

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

Tattha buddhasaddassa tāva 『『bujjhitā saccānīti buddho, bodhetā pajāyāti buddho』』tiādinā (mahāni. 192; cūḷani. pārāyanatthutigāthāniddeso 97; paṭi. ma. 1.162) niddesanayena attho veditabbo. Atha vā savāsanāya aññāṇaniddāya accantavigamato, buddhiyā vā vikasitabhāvato buddhavāti buddho jāgaraṇavikasanatthavasena. Atha vā kassacipi ñeyyadhammassa anavabuddhassa abhāvena ñeyyavisesassa kammabhāvena aggahaṇato kammavacanicchāya abhāvena avagamanatthavaseneva kattuniddeso labbhatīti buddhavāti buddho yathā 『『dikkhito na dadātī』』ti. Atthato pana pāramitāparibhāvito sayambhuñāṇena saha vāsanāya vihataviddhaṃsitaniravasesakileso mahākaruṇāsabbaññutaññāṇādiaparimeyyaguṇagaṇādhāro khandhasantāno buddho. Yathāha –

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

我來 譯這段巴利文： 2＼ 如是以簡要方式用一切智者的功德讚歎世尊后，現在為讚歎正法而說"佛陀"等。其中，"佛陀"是作者的指示。"佛性"是業的指示。"修習、證得"是前時動作的指示。"彼"是不確定的業的指示。"已達到"是后時動作的指示。"禮敬"是動作的指示。"彼"是確定。"法"是禮敬動作的業的指示。"離垢、無上"是其形容詞。 其中，首先應依"證悟諸諦故為佛，令眾生覺悟故為佛"等義釋法了知佛字之義。或者說，因為完全離開連同習氣的無明睡眠，或因為覺智開展故為佛，依覺醒、開展義。或者說，因為沒有任何所知法不被了知，不取所知特殊性為所作，因為沒有欲求作用語，僅依了知義而得作者的指示，故稱為佛，如"受具戒者不施與"。就實義而言，佛陀是由波羅蜜所熏修，以自覺智連同習氣而破壞、摧毀、無餘斷除煩惱，具足大慈悲、一切智智等無量功德群的蘊相續。如說： "佛陀即是世尊、自覺者、無師者，對於前所未聞法自證諸諦，於此得一切智，于諸力得自在。"

1.161).

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

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

我來翻譯這段巴利文： 1.161)。"api"字表示可能。由此顯示對將要說的功德法的可能性，即"具如是功德殊勝的世尊"。"佛性"即正等正覺。"修習"即生起、增長。"證得"即現證。"已達到"即已得、已證，此是其義。"此佛性"與此相連。"離垢"即已離垢，無過失之義。"禮敬"即我禮敬或讚歎。"無上"即無有上，出世間之義。"法"即如所教導而行者不墮惡趣及輪迴而住持，故為法。這裡的略義是：如是具足種種功德群的佛陀世尊，修習稱為聖道之法，證得果及涅槃而證得無上正等正覺，我禮敬如是作為諸佛成佛因由、離一切過失垢染、因無有更上故為無上的證悟正法。因為顯示教理正法，應知此處也攝取教理正法。 或者說，因為在義釋中說"通達阿毗達摩理趣海，思惟三藏"，故得教理法的證知、思惟之義，應知此處也說此義。如是因為說"修習、證得彼法"，應知此處法字也攝取成佛諸法的諸波羅蜜及前分的增上戒學等。因為它們由於對治已離故為離垢，由於不共他故為無上。如是為眾生出離一切輪迴苦而發大誓願，以大慈悲堪忍而有善意樂，以智慧殊勝清凈無垢的佈施、調伏、克制等最上諸法，超過十萬劫的四阿僧祇劫中，以恭敬、相續、無餘的修習現證而於諸業等得自在，有不可思議稀有大威力，達到增上戒定的最上究竟波羅蜜的世尊，于緣起以二十四億百千門發送大金剛智而證得無上正等正覺。

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

我來翻譯這段巴利文： 此中，以"修習"顯示以明圓滿讚歎法，以"證得"顯示以解脫圓滿。如是以第一顯示以禪那圓滿，以第二顯示以解脫圓滿。或以第一顯示以定圓滿，以第二顯示以等至圓滿。或者說以第一顯示盡智性，以第二顯示無生智性。或以第一顯示如閃電之喻，以第二顯示如金剛之喻。或以前者顯示離貪圓滿，以後者顯示滅圓滿。如是以第一顯示出離性，以第二顯示出離性。或以第一顯示因性，以第二顯示無為性。或以第一顯示見性，以第二顯示遠離性。或以第一顯示增上性，以第二顯示不死性而讚歎法。或者說，以"修習彼法而達到佛性"顯示善說性而讚歎法，以"證得"顯示現見性。如是以前者顯示無時性，以後者顯示請來見性。或以前者顯示導向性，以後者顯示各自證知性而讚歎法。以"離垢"此顯示無染污義而顯示法的清凈，以"無上"此顯示無他殊勝義而顯示廣大圓滿。或以第一顯示法的斷圓滿，以第二顯示生起圓滿。或應以應修性配合法的離垢性。因為以修習功德而成為斷除過失者。應以應證性配合無上性。因為由證知生起，故無更上所作，由不共他故為無上。如是以"修習"顯示連同前分戒等的有學戒定慧蘊。以"證得"顯示連同無為界的無學戒定慧蘊。

1. Evaṃ saṅkhepeneva sabbadhammaguṇehi saddhammaṃ abhitthavitvā idāni ariyasaṅghaṃ thometuṃ 『『sugatassā』』tiādimāha. Tattha sugatassāti sambandhaniddeso. 『『Tassa puttāna』』nti etena sambandho. Orasānanti puttavisesanaṃ. Mārasenamathanānanti orasaputtabhāve kāraṇaniddeso tena kilesappahānameva bhagavato orasaputtabhāve kāraṇaṃ anujānātīti dasseti. Aṭṭhannanti gaṇanaparicchedaniddeso. Tena ca satipi tesaṃ sattavisesabhāvena anekasatasahassabhāve imaṃ gaṇanaparicchedaṃ nātivattantīti dasseti maggaṭṭhaphalaṭṭhabhāvānativattanato. Samūhanti samudāyaniddeso. Ariyasaṅghanti guṇavisiṭṭhasaṃhatabhāvaniddeso. Tena asatipi ariyapuggalānaṃ kāyasāmaggiyaṃ ariyasaṅghabhāvaṃ dasseti diṭṭhisīlasāmaññena saṃhatabhāvato.

Tattha urasi bhavā jātā saṃbaddhā ca orasā. Yathā hi sattānaṃ orasaputtā attajatāya pitu santakassa dāyajjassa visesena bhāgino honti, evametepi ariyapuggalā sammāsambuddhassa savanante ariyāya jātiyā jātatāya bhagavato santakassa vimuttisukhassa ariyadhammaratanassa ekantena bhāginoti orasā viya orasā. Atha vā bhagavato dhammadesanānubhāvena ariyabhūmiṃ okkamamānā okkantā ca ariyasāvakā bhagavato ure vāyāmajanitābhijātitāya nippariyāyena orasaputtāti vattabbataṃ arahanti. Sāvakehi pavattiyamānāpi hi dhammadesanā 『『bhagavato dhammadesanā』』icceva vuccati taṃmūlakattā lakkhaṇādivisesābhāvato ca.

Yadipi ariyasāvakānaṃ ariyamaggādhigamasamaye bhagavato viya tadantarāyakaraṇatthaṃ devaputtamāro , māravāhinī vā na ekantena apasādeti, tehi pana apasādetabbatāya kāraṇe vimathite tepi vimathitā eva nāma hontīti āha – 『『mārasenamathanāna』』nti. Imasmiṃ panatthe 『『māramārasenamathanāna』』nti vattabbe 『『mārasenamathanāna』』nti ekadesasarūpekaseso katoti daṭṭhabbaṃ. Atha vā khandhābhisaṅkhāramārānaṃ viya devaputtamārassapi guṇamāraṇe sahāyabhāvūpagamanato kilesabalakāyo 『『senā』』ti vuccati. Yathāha – 『『kāmā te paṭhamā senā』』tiādi (su. ni. 438; mahāni. 28, 68, 149). Sā ca tehi diyaḍḍhasahassabhedā, anantabhedā vā kilesavāhinī satidhammavicayavīriyasamathādiguṇappaharaṇehi odhiso vimathitā vihatā viddhastā cāti mārasenamathanā, ariyasāvakā. Etena tesaṃ bhagavato anujātaputtataṃ dasseti.

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

我來 譯這段巴利文： 3＼如是以簡要方式用一切法功德讚歎正法后，現在為讚歎聖僧眾而說"善逝的"等。其中，"善逝的"是關係的指示。與"彼諸子"相連。"親生"是子的形容詞。"摧伏魔軍"是說明親生子性的原因，由此顯示只承認斷煩惱為世尊親生子性的原因。"八"是數目限定的指示。由此顯示雖然他們以殊勝有情性而有無數百千，但不超越此數目限定，因為不超越道果之性。"集合"是總體的指示。"聖僧"是顯示功德殊勝集合之性。由此顯示雖無聖者的身體和合，但因見和戒的共同而有集合性，故為聖僧。 其中，生於胸中、相連者為親生。如眾生的親生子因自生而特別分享父親的遺產，如是這些聖者因在世尊教法中以聖生而生，必定分享世尊所有的解脫樂、聖法寶，故如親生而為親生。或者說，由於世尊說法的威力而入于、已入于聖地的聖聲聞，因由胸中精進所生的高貴性，無比喻地應稱為親生子。因為即使由聲聞宣說的法，也只說是"世尊的說法"，因為以彼為根本且無相等殊勝。 雖然聖聲聞在證得聖道時，天子魔或魔軍不必定惱亂，如世尊那樣為作障礙，但因摧毀了被他們應摧毀的原因，他們也就是被摧毀了，故說"摧伏魔軍"。在此義中，本應說"摧伏魔及魔軍"，但說"摧伏魔軍"，應知作了部分代表全體。或者說，因為如蘊魔、行魔一樣，天子魔也助成功德的殺害，故煩惱軍稱為"軍"。如說："欲是你第一軍"等(經集438;大義釋28,68,149)。他們以念、擇法、精進、止等功德武器完全摧毀、破壞、粉碎了一千五百種或無量種煩惱軍，故聖聲聞是摧伏魔軍者。由此顯示他們是世尊的隨生子。 依語源法，因遠離煩惱，不行非理，行於正理故為聖。或者說，因應被天人世間作為歸依而親近，親近者得成就其義故為聖，聖者的僧為聖僧，或聖而是僧為聖僧，即此聖僧。應知因為在世尊之後，佛寶法寶的證得也依于僧寶，為顯示此聖僧的多所益助，故唯此處說"頭面禮敬"。

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

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

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

Cittīkatādibhāvo vā ratanaṭṭho. Vuttañhetaṃ –

『『Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratanaṃ tena vuccatī』』ti. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha. 1.226);

Cittīkatabhāvādayo ca anaññasādhāraṇā buddhādīsu eva labbhantīti.

Vandanāva vandanāmayaṃ yathā 『『dānamayaṃ, sīlamaya』』nti (dī. ni. 3.305; itivu. 60). Vandanā cettha kāyavācācittehi tiṇṇaṃ ratanānaṃ guṇaninnatā, thomanā vā. Pujjabhāvaphalanibbattanato puññaṃ, attano santānaṃ punātīti vā. Suvihatantarāyoti suṭṭhu vihatantarāyo. Etena attano pasādasampattiyā, ratanattayassa ca khettabhāvasampattiyā taṃ puññaṃ atthappakāsanassa upaghātakaupaddavānaṃ vihanane samatthanti dasseti. Hutvāti pubbakālakiriyā. Tassa 『『atthaṃ pakāsayissāmī』』ti etena sambandho. Tassāti yaṃ ratanattayavandanāmayaṃ puññaṃ, tassa. Ānubhāvenāti balena.

我來翻譯這段巴利文： 此中，以"善逝的親生諸子"顯示聖僧的生起圓滿，以"摧伏魔軍"顯示斷圓滿，因顯示斷除一切染污。以"八眾"顯示智圓滿，因顯示住于道果之性。以"聖僧"顯示生起圓滿，因顯示為一切僧眾之上首。或者說，"善逝的親生諸子"顯示聖僧為清凈所依，"摧伏魔軍"顯示正直如法行道之性，"八眾"顯示應供養等之性，"聖僧"顯示無上福田之性。如是以"善逝的親生諸子"顯示聖僧具足出世間皈依。因為以出世間皈依而成為世尊的親生子。以"摧伏魔軍"顯示發願圓滿成就的前分正行。因為已發願而正行者能勝魔及魔眾。以"八眾"顯示已破對方的有學無學法，因依人而顯示道果之法。以"聖僧"顯示最上應供養性。皈依是聲聞一切功德之始，有前分行道的有學戒蘊等在中間，無學戒蘊等為終，如是略說顯示具有善始善中善終的一切聖僧功德。 4＼如是以三偈略贊一切功德而禮敬三寶后，現在將此禮敬迴向所期望的利益而說"如是我"等。其中，以生喜義為寶，即佛法僧。因為如實思惟"世尊如是"等功德時，生起作為證得不死因緣的不少喜悅。如說： "大名，當聖弟子憶念如來時，其心不為貪所纏，不為嗔...乃至...不為癡所纏，其心於此時緣如來而直向。大名，心直向的聖弟子獲得義受用，獲得法受用，獲得法相應的悅，悅者生喜"等(增支部6.10;11.11)。 或者說，受尊重等為寶義。因為說： "為所尊重，價值高貴， 無可比類，難得一見， 非卑劣者所能受用， 因此稱之為寶。"(長部義釋2.33;相應部義釋3.5.223;小誦義釋6.3;經集義釋1.226) 受尊重等唯在佛等特有而可得。 禮敬即禮敬所成，如"佈施所成、持戒所成"。此中禮敬是以身語意趣向三寶功德，或讚歎。因生起應供養性之果為福，或因凈化自相續。善除障礙即善善除障礙。由此顯示由自己信心圓滿及三寶作為福田圓滿，此福能除去妨害義釋的災患。"成為"是前時動作，與"將顯示義"相連。"其"即此三寶禮敬所成之福，"威力"即力。

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

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

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

我來翻譯這段巴利文： 5＼如是顯示對三寶作禮敬的目的后，現在爲了通過讚歎功德而介紹想要解釋其義的法門，而說"以一法二法等莊嚴"等。義為以上上增加一法等支分而說的經典所莊嚴的殊勝。由此顯示"增支"是此部經的隨義通稱。然而，不是以一法等方式所說的經就是聖典嗎？那麼誰被一法二法等莊嚴呢？這就是勝義，但依經而施設聖典。如對義文集合有經的言說，如是對經集合有聖典的言說。以一法等支分上上增上為增支，由此、以此、從此而得自利他利等為聖典，因具足初善等功德，以最上義為所愿成就因而應為智者所選擇為勝，聖典而勝以最上義為聖典勝，或為聖典所認可為勝為聖典勝。增支而是聖典勝為增支聖典勝，其。 牛王稱為公牛，因以無畏忍受危難、保護等功德相似於彼，法師即為牛王為法師牛王，彼等的。因以因喻等莊嚴的種種說法理趣多樣性而生起種種辯才的。但在《吉祥光明》等(長部復注1.序論;中部復注1.序論;相應部復注1.1.序論)中說"為佛及隨覺者所註釋"。因為隨佛證悟諦理而證悟諦理的上首弟子等聖者為佛隨覺者。此部也為他們以義註釋、以功德讚歎而註釋。或者說應配合為佛及隨覺者為佛隨覺者。因為正等覺者已說三藏的義釋次第，稱為"雜說"。從此由結集等而由聲聞，諸阿阇黎如是說。但此處只作"生起法師牛王種種辯才"的讚歎。這是阿阇黎在註釋中的慣例，即在各註釋開始時以稱讚所要註釋之法的殊勝功德而讚歎。如是在《吉祥光明》、《破除疑障》、《顯揚真義》、《法聚論注》等中，次第以"能生信功德的、破除他論的、生起智差別的、以深智通達而常以種種理趣多樣的"等而作讚歎。 6＼由此說義為義釋，即是義釋，以ṭṭha音代替ttha音，如"苦的逼迫義"。"最初"即最初結集。因具足六通而得心自在最上，以及具足禪等五種自在性為自在者，即大迦葉等諸長老，由彼五百。"彼"即彼義釋。"結集"即為顯示義理在應當處說"此是其義，此是其義"而結集。由耶舍長老等後來也在第二、第三結集中隨結集。由此顯示自己註釋的傳承清凈。

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

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

9.Samayaṃ avilomentoti siddhantaṃ avirodhento. Etena atthadosābhāvamāha. Aviruddhattā eva hi theravādāpi idha pakāsīyissanti. Theravaṃsadīpānanti thirehi sīlakkhandhādīhi samannāgatattā therā , mahākassapādayo, tehi āgatā ācariyaparamparā theravaṃso. Tappariyāpannā hutvā āgamādhigamasampannattā paññāpajjotena tassa samujjalanato theravaṃsadīpā, mahāvihāravāsino therā, tesaṃ. Vividhehi ākārehi nicchīyatīti vinicchayo, gaṇṭhiṭṭhānesu khīlamaddanākārena pavattā vimaticchedakathā. Suṭṭhu nipuṇo saṇho vinicchayo etesanti sunipuṇavinicchayā. Atha vā vinicchinotīti vinicchayo, yathāvuttatthavisayaṃ ñāṇaṃ. Suṭṭhu nipuṇo cheko vinicchayo etesanti sunipuṇavinicchayā. Etena mahākassapādittheraparamparābhato, tatoyeva ca aviparīto saṇhasukhumo mahāvihāravāsīnaṃ vinicchayoti tassa pamāṇabhūtataṃ dasseti.

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

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

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

我來翻譯這段巴利文： 7＼獅子的抓取為獅子，即獅子王子。應知由生於彼族而為(楞伽島)剎帝利，由彼等居住而為(楞伽島)的獅子性。"帶來"即從閻浮提帶來。"其後"即後來。因為後來為不混雜而以僧伽羅語置義釋。由此顯示因彼本義釋非一切共有，故此義釋必定應作。因此說"為島住者利益"。其中"島住者"即閻浮提住者，或配合為為僧伽羅島住者利益而以僧伽羅語置。 8＼"除去"即除去如外衣的僧伽羅語。"從彼"即從義釋。"我"指自己。"悅意語"即摩揭陀語。因為彼為本性言語而令智者心悅。因此說"隨順語法"，義為隨順聖典行相、隨從聖典影像。"離過"即離非本性言語等。 9＼"不違宗"即不違正理。由此說無義過失。因為由不相違故此中也將顯示上座說。"上座傳燈"即因具足堅固戒蘊等為上座，即大迦葉等，由彼而來的師承為上座傳。屬於彼而具足教證故以慧光照耀彼為上座傳燈，即大寺住上座，彼等的。以種種行相決定為抉擇，即于難處以破除疑惑方式而轉的斷疑說。有善巧微細抉擇為善巧抉擇。或者說，決定為抉擇，即如所說義境的智。有善巧善巧抉擇為善巧抉擇。由此顯示由大迦葉等上座相承而來，因此即是不顛倒微細的大寺住者抉擇而為量。 10＼"及善人"中"及"字有總集義。由此顯示"不僅為閻浮提住者利益，也為令善人歡喜"。由此也成就"為(楞伽島)住者利益"之義，因易於學習等對彼等也多所益助。"為久住"即為久住義，為長時住立之義。因為此義釋為不顛倒文句善安置及義善引導的方便，故導向正法久住。因為世尊說： "比丘們，此二法導向正法住立、不忘失、不隱沒。何為二？善安置句文，及義善引導。"(增支部2.21) 11-12＼對想要作的義釋，為避免其廣大而說"舍衛城等"等。因此說"此中我不作廣說，不於此考察彼"等。其中"長"即長部。"中"即中部。也有"諸結集二，我說義時"的讀法。其中也應取"諸結集二"為長中部之義。"我"為作格的主格語，義為被我。"實"只是不變詞。應配合為我在下面說長中的義時對舍衛城等諸城所作的解說，其廣說我不再此中作。也連線為對在彼處廣說的諸事，其廣說我不再此中作。

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

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

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

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

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

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

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

Ganthārambhakathāvaṇṇanā niṭṭhitā.

我來 譯這段巴利文： 13＼現在為顯示前面籠統說的"此中我不作廣說"的殊勝義而說"然諸經"等。應配合為諸經之義離事例不能顯明。 14＼為對欲作的義釋，以清凈道論為其一分而應攝取，為作法師教授而以攝頌方式顯示在彼處所考察之法說"戒論"等。其中"戒論"即以行止持等方式而廣說戒。"頭陀法"即托缽支等十三種斷除煩惱之法。"一切業處"即在聖典出現的三十八種，在義釋二種，即瑜伽業修習處所無餘。"具行儀規"即具足貪行等的自性等規則。"禪"為四色界禪，"定"為四無色定。或得到八種為禪，以證得自在為定。或色無色界禪為禪，果定滅盡定為定。 15＼"一切神通"為世間出世間分的六神通。"慧綜合抉擇"即以智分別等所說方式以一法等而綜合、總集慧的抉擇。 16＼諸緣法即因等，諸緣生法為因緣等性為緣行相，其說為緣行相說，即緣起論之義。彼由難於蘊的分別而微細，離他部宗義混雜，具一性理等而在彼處考察，故說"清凈微細理"。由不捨離無礙解等所說方式而考察故為不離經道。 17＼"如是一切"中"如是"字為終結，"然"字為語莊嚴，義為此一切。"此"即在此義釋我不考察，意為因成重複故。 18＼現在確定彼不考察的必定原因而說"中間清凈道"等。其中以"住中間"顯示中間性，由此顯示清凈道是四部聖典的共通義釋，不如《吉祥光明》等為不共通義釋。說"特別"是因清凈道也如理成為律和阿毗達磨的義釋。 19＼"如是"即如是。"彼也"即清凈道也。"由此"即由《滿足所欲》。此中以"帶至(楞伽島)"等顯示義釋的因緣，以"為島住者利益及善人歡喜和法久住"顯示目的，以"我從彼除去僧伽羅語"等和"舍衛城等"等顯示作法。因為不考察在下部和清凈道已考察的義也即是此處作法。 序論註釋竟。

1. Rūpādivaggavaṇṇanā

Nidānavaṇṇanā

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

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

1. 『『Sā panesā』』tiādinā bāhiranidāne vattabbaṃ atidisitvā idāni abbhantaranidānaṃ ādito paṭṭhāya saṃvaṇṇituṃ 『『yaṃ paneta』』nti vuttaṃ. Tattha yasmā saṃvaṇṇanaṃ karontena saṃvaṇṇetabbe dhamme padāni padavibhāgaṃ tadatthañca dassetvā tato paraṃ piṇḍatthādinidassanavasena ca saṃvaṇṇanā kātabbā, tasmā padāni tāva dassento 『『evanti nipātapada』』ntiādimāha . Tattha padavibhāgoti padānaṃ viseso, na padaviggaho. Atha vā padāni ca padavibhāgo ca padavibhāgo, padaviggaho ca padavibhāgo ca padavibhāgoti vā ekasesavasena padapadaviggahā padavibhāgasaddena vuttāti veditabbaṃ. Tattha padaviggaho 『『jetassa vanaṃ jetavana』』ntiādinā samāsapadesu daṭṭhabbo.

Atthatoti padatthato. Taṃ pana padatthaṃ atthuddhārakkamena paṭhamaṃ evaṃ-saddassa dassento 『『evaṃ-saddo tāvā』』tiādimāha. Avadhāraṇādīti ettha ādi-saddena idamatthapucchāparimāṇādiatthānaṃ saṅgaho daṭṭhabbo. Tathā hi 『『evaṃgatāni puthusippāyatanāni, evamādīnī』』tiādīsu idaṃ-saddassa atthe evaṃ-saddo. Gata-saddo hi pakārapariyāyo, tathā vidhākāra-saddā ca. Tathā hi vidhayuttagatasadde lokiyā pakāratthe vadanti. 『『Evaṃ su te sunhātā suvilittā kappitakesamassū āmukkamaṇikuṇḍalābharaṇā odātavatthavasanā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārenti seyyathāpi tvaṃ etarahi sācariyakoti. No hidaṃ, bho gotamā』』tiādīsu (dī. ni. 1.286) pucchāyaṃ. 『『Evaṃ lahuparivattaṃ (a. ni. 1.48), evamāyupariyanto』』ti (dī. ni.

我來翻譯這段巴利文： 1.頌注 顏色等品 序論註釋 有分別者的本性顯明必定依分別顯示，因此首先為顯示依經文集所作的分別而說"其中增支聖典"等。其中"其中"即在"我將顯明增支聖典之義"所說之語中，"將顯明其義"所承諾的，彼增支聖典即依經文集如是分別之義。或者說"其中"即在"依增支之義"此語中所說的增支聖典，即依經文集等如是之義。 現在為從初開始註釋彼，為顯示自己註釋隨第一大結集所置次第而轉而說"其中在集中...乃至...說開始序"等。其中因隨緣在處處說示施設而散佈的法與律的集合誦說為結集。由此攝取彼彼學處與諸經初終與中間依關聯而置的結集者之語。因所結集義的廣大與可尊重性而為大結集為第一大結集，其轉起時為第一大結集時，于彼第一大結集時。令說示依說者時處等未知而為已知為序。即世間所說引言，此中應知即"如是我聞"等文。非如"諸比丘，我說有序之法"等中的意樂等說法因緣。因此說"'如是我聞'等由尊者阿難在第一大結集時所說為開始序"。 "然彼"等以顯示外序應說后，現在為從初開始註釋內序而說"然此"。其中因作註釋者對所註釋法應顯示句、句分別及其義后，再依總義等顯示而作註釋，故首先顯示句而說"'如是'為不變詞"等。其中句分別為句的差別，非句詞解。或者說句與句分別為句分別，或句詞解與句分別為句分別，應知依單數省略法以句分別聲說句及句詞解。其中句詞解如"勝者之林為祗園"等複合詞中應見。 "義"即句義。顯示彼句義時首先以義引述順序顯示"如是"聲而說"首先'如是'聲"等。"決定等"中等字應見攝取此義問量等義。如是在"如是諸多工藝處，如是等"等中"如是"聲為此聲之義。因為"去"聲是行相的同義詞，如是"種"、"作"聲也是。因為世間說與種、作相應的去聲為行相義。如"他們如是善浴、善涂、修理鬚髮、著摩尼耳環裝飾、穿白衣、具足受用五欲而侍奉，如你今有阿阇黎？'不如是，尊者喬達摩'。"等中為問。如"如是輕轉，如是壽量邊際"等中

1.244; pārā. 12) ca ādīsu parimāṇe.

Nanu ca 『『evaṃ su te sunhātā suvilittā evamāyupariyanto』』ti ettha evaṃ-saddena pucchanākāraparimāṇākārānaṃ vuttattā ākārattho eva evaṃ-saddoti? Na, visesasabbhāvato. Ākāramattavācako hi evaṃ-saddo ākāratthoti adhippeto yathā 『『evaṃ byākho』』tiādīsu (ma. ni.

我來翻譯這段巴利文： 1...為量。 然而在"他們如是善浴、善涂...如是壽量邊際"此中以"如是"聲說問行相和量行相，故"如是"聲唯為行相義？不，因有差別。因為只表示行相的"如是"聲意為行相義，如在"如是記說"等中，

1.234; pāci. 417; cūḷava. 65), na pana ākāravisesavācako. Evañca katvā 『『evaṃ jātena maccenā』』tiādīni (dha. pa. 53) upamādiudāharaṇāni upapannāni honti. Tathā hi 『『yathā hi…pe… bahu』』nti (dha. pa. 53) ettha puppharāsiṭṭhāniyato manussūpapattisappurisūpanissayasaddhammassavanayonisomanasikārabhogasampatti- ādidānādipuññakiriyāhetusamudāyato sobhāsugandhatādiguṇayogato mālāguṇasadisiyo pahūtā puññakiriyā maritabbasabhāvatāya maccena sattena kattabbāti jotitattā puppharāsimālāguṇāva upamā. Tesaṃ upamākāro yathā-saddena aniyamato vuttoti 『『evaṃ-saddo upamākāranigamanattho』』ti vattuṃ yuttaṃ, so pana upamākāro niyamiyamāno atthato upamāva hotīti āha – 『『upamāyaṃ āgato』』ti. Tathā 『『evaṃ iminā ākārena abhikkamitabba』』ntiādinā upadisiyamānāya samaṇasāruppāya ākappasampattiyā yo tattha upadisanākāro, so atthato upadeso evāti vuttaṃ – 『『evaṃ te…pe… upadese』』ti. Tathā evametaṃbhagavā, evametaṃ sugatāti ettha bhagavatā yathāvuttamatthaṃ aviparītato jānantehi kataṃ tattha saṃvijjamānaguṇānaṃ pakārehi haṃsanaṃ udaggatākaraṇaṃ sampahaṃsanaṃ, yo tattha sampahaṃsanākāroti yojetabbaṃ.

Evamevaṃ panāyanti ettha garahaṇākāroti yojetabbaṃ, so ca garahaṇākāro 『『vasalī』』tiādikhuṃsanasaddasannidhānato idha evaṃ-saddena pakāsitoti viññāyati. Yathā cettha, evaṃ upamākārādayopi upamādivasena vuttānaṃ puppharāsiādisaddānaṃ sannidhānatoti daṭṭhabbaṃ. Evaṃ, bhanteti khotiādīsu pana dhammassa sādhukaṃ savanamanasikārena niyojitehi bhikkhūhi attano tattha ṭhitabhāvassa paṭijānanavasena vuttattā ettha evaṃ-saddo vacanasampaṭicchanattho vutto, tena 『『evaṃ, bhante, sādhu bhante, suṭṭhu bhante』』ti vuttaṃ hoti. Evañca vadehīti 『『yathāhaṃ vadāmi, evaṃ samaṇaṃ ānandaṃ vadehī』』ti vadanākāro idāni vattabbo evaṃ-saddena nidassīyatīti nidassanattho vutto. Evaṃ noti etthāpi tesaṃ yathāvuttadhammānaṃ ahitadukkhāvahabhāve sanniṭṭhānajananatthaṃ anumatiggahaṇavasena 『『no vā, kathaṃ vo ettha hotī』』ti pucchāya katāya 『『evaṃ no ettha hotī』』ti vuttattā tadākārasanniṭṭhānaṃ evaṃ-saddena vibhāvitanti viññāyati. So pana tesaṃ dhammānaṃ ahitāya dukkhāya saṃvattanākāro niyamiyamāno avadhāraṇattho hotīti āha – 『『evaṃ no ettha hotītiādīsu avadhāraṇe』』ti.

我來翻譯這段巴利文： 1...但非特定行相說。如是作故"如是生者必死"等譬喻等例成立。如是"譬如...乃至...多"此中因從如花堆處所的人生、親近善人、聽聞正法、如理作意、財富圓滿等佈施等福業因集中、由具美麗香等功德而如花鬘的眾多福業應為必死性質的死者眾生所作而顯示故，花堆花鬘為譬喻。彼等譬喻行相以"如"聲不定說故,應說"如是聲為譬喻行相結句義",但彼譬喻行相定義時實為譬喻,故說"在譬喻中來"。如是在"如是以此行相應前進"等所教示的沙門適宜威儀圓滿中的教示行相,實為教示,故說"如是...乃至...在教示中"。如是在"如是世尊,如是善逝"中由如世尊所說義不顛倒了知者所作以彼處所有功德行相而歡喜、令歡悅為讚歎,彼處讚歎行相,應如是配合。 在"如是此賤"中應配合為訶責行相,而彼訶責行相因近"賤女"等輕賤語而以"如是"聲顯示而得知。如此中,如是譬喻行相等也應見因近譬喻等所說花堆等語。但在"如是,尊者"等中,因由善聞作意法而令入的比丘們以承認自己住立於彼而說,故此中"如是"聲說為領受語義,由此說為"如是,尊者,善哉,尊者,極好,尊者"。在"如是說"中因"如我所說,如是對沙門阿難說"的說行相,現在應說以"如是"聲指示,故說為指示義。在"如是我們"中也因就所說諸法為不利苦之性令生決定而取同意,作"不然,此中你們如何?"之問而說"此中我們如是",故以"如是"聲顯明彼行相決定而得知。但彼諸法轉向不利苦的行相定義時為決定義,故說"在'此中我們如是'等中為決定"。

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

Vividhapāṭihāriyanti ettha pāṭihāriyapadassa vacanatthaṃ 『『paṭipakkhaharaṇato rāgādikilesāpanayanato ca pāṭihāriya』』nti vadanti. Bhagavato pana paṭipakkhā rāgādayo na santi , ye haritabbā. Puthujjanānampi vigatūpakkilese aṭṭhaguṇasamannāgate citte hatapaṭipakkhe iddhividhaṃ pavattati, tasmā tattha pavattavohārena ca na sakkā idha 『『pāṭihāriya』』nti vatthuṃ. Sace pana mahākāruṇikassa bhagavato veneyyagatā ca kilesā paṭipakkhā, tesaṃ haraṇato 『『pāṭihāriya』』nti vuttaṃ, evaṃ sati yuttametaṃ. Atha vā bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato pāṭihāriyaṃ. Te hi diṭṭhiharaṇavasena ca diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. 『『Paṭī』』ti vā ayaṃ saddo 『『pacchā』』ti etassa atthaṃ bodheti 『『tasmiṃ paṭipaviṭṭhamhi, añño āgañchi brāhmaṇo』』tiādīsu (su. ni. 985; cūḷani. pārāyanavaggo, vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchā haraṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti. Paṭihāriyameva pāṭihāriyaṃ, paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekamekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ, tasmiṃ vā nimittabhūte, tato vā āgatanti pāṭihāriyaṃ. Tassa pana iddhiādibhedena visayabhedena ca bahuvidhassa bhagavato desanāyaṃ labbhamānattā āha – 『『vividhapāṭihāriya』』nti.

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

我來翻譯這段巴利文： "各種精妙理趣"即一性異性無作如是法性所說，或如旋轉蓮花獅子游戲鉤看等所說的依所依等差別而種種的理趣為各種理趣。或理趣為聖典行相，彼等依施設等、染污分等世間等二者混雜等、善等、蘊等、攝等、時解脫等、主要等、善根等、三法發趣等而種種，故為各種理趣，以彼等精細微妙為各種精妙理趣。意樂即意向，彼等以常見等差別及其中少垢等差別而多種，或唯自意樂等為此生起起因為多意樂生起。"具足義文"即義文圓滿無可增加。或應見義為以開顯、顯明、開解、分別、平顯、施設六種義句，以字句、文、行相、訓釋、指示六種文句而具足。 "種種神變"中對神變句的語義說"因斷除對治、除去貪等煩惱為神變"。但世尊無貪等對治當斷。凡夫也在離隨煩惱具足八德之心斷除對治時轉起神通，故依此轉起言說不能於此說"神變"。若世尊大悲者所化眾生的煩惱為對治，因斷除彼等故說"神變"，如是則此適當。或者說世尊及教法的對治為外道，因斷除彼等為神變。因彼等以斷見及在顯見時無能故為神通、記說、教誡所斷除、除去。或者"對"此聲表示"后"義，如"彼入已，另一婆羅門來"等中，故心等持、離隨煩惱、已作所作后當斷除、當轉起為對除，或自己的隨煩惱以第四禪道斷除后的斷除為對除，神通、記說、教誡也由離隨煩惱、已作所作而為有情利益再轉起，及斷除自己隨煩惱后為斷除他有情隨煩惱故成為神變。對除即是神變，或在對除的神通記說教誡集中的每一為神變。或對除為第四禪、道因斷除對治，生於彼中，或以彼為因，或從彼來為神變。因彼以神通等差別及境差別而多種，在世尊教說中得到，故說"種種神變"。 "非他"義為非異於從世尊面前所聞行相，非異於世尊所說行相。因世尊教說為不可思議威力。如是作故"誰能以一切行相了知"此語成立，顯示憶持力也不相違因意為不違所聞行相。此中不廢除他義性因兩義同境，否則長老於世尊教說一切領受能或不能而成過失。

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

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

Sutasaddasanniṭṭhāne payuttena evaṃ-saddena savanakiriyājotakena bhavitabbanti vuttaṃ – 『『evanti sotaviññāṇādiviññāṇakiccanidassana』』nti. Ādi-saddena sampaṭicchanādīnaṃ sotadvārikaviññāṇānaṃ tadabhinīhaṭānañca manodvārikaviññāṇānaṃ gahaṇaṃ veditabbaṃ. Sabbesampi vākyānaṃ evakāratthasahitattā 『『suta』』nti etassa sutamevāti ayamattho labbhatīti āha – 『『assavanabhāvappaṭikkhepato』』ti. Etena avadhāraṇena niyāmataṃ dasseti. Yathā ca sutaṃ sutamevāti niyāmetabbaṃ, taṃ sammā sutaṃ hotīti āha – 『『anūnādhikāviparītaggahaṇanidassana』』nti. Atha vā saddantaratthāpohanavasena saddo atthaṃ vadatīti sutanti assutaṃ na hotīti ayametassa atthoti vuttaṃ – 『『assavanabhāvappaṭikkhepato』』ti. Iminā diṭṭhādivinivattanaṃ karoti. Idaṃ vuttaṃ hoti – na idaṃ mayā diṭṭhaṃ, na sayambhuñāṇena sacchikataṃ, atha kho sutaṃ, tañca sammadevāti. Tenevāha – 『『anūnādhikāviparītaggahaṇanidassana』』nti. Avadhāraṇatthe vā evaṃ-sadde ayamatthayojanā – 『『karīyatī』』ti tadapekkhassa suta-saddassa ayamattho vutto 『『assavanabhāvappaṭikkhepato』』ti. Tenevāha – 『『anūnādhikāviparītaggahaṇanidassana』』nti. Savana-saddo cettha kammattho veditabbo 『『suyyatī』』ti.

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

我來 譯這段巴利文： "非他者是自己"如是說的被稱為自內的自相續中轉起，雖然三種"我"字唯見於一義，但依作具、與格、主格說示而有差別，故說"'我'字見於三義"。 雖然字首限定動作，但因顯明故雖有彼，唯"聞"字說彼彼義，故在無字首"聞"字義引述中取有字首不相違，為顯示此而說"有字首及無字首"。"彼"即"聞"字。此中在"聞"字有業格及本質的語法作用，故說"所覺察或覺察義"。當"我"字依能作而作具格說示時，在"由我"義時。當依關係而作主格說示時，在"我的"義時。 因用於"聞"字終結的"如是"字應為聞作顯明，故說"'如是'為耳識等識業顯示"。以"等"字應知攝取領受等耳門識及由彼引生的意門識。因一切語都有"如是"義，故得"聞"之"唯聞"此義，故說"否定非聞性"。由此顯示以決定而確定。如應確定聞唯是聞，彼成為正聞，故說"顯示無減無增無錯取"。或者說聲由遮遣他義而說義，故"聞"為"非不聞"此為其義，故說"否定非聞性"。以此作見等除遣。此所說為：此非我所見，非以自悟智證得，而是聞，且是正聞。因此說"顯示無減無增無錯取"。或者"如是"字為決定義時此義配合：因期待"所作"，故說"聞"字此義為"否定非聞性"。因此說"顯示無減無增無錯取"。此中"聞"字應知為業義為"被聞"。 如是顯示依聞因聞差別而以一方式配合三詞之義后，現在為顯示以其他方式而說"如是"等。其中"彼"即在世尊面前以聞法行相而轉起的意門識路，彼。因彼能以種種方式轉起于所緣。如是說："依隨耳門"。"種種方式"即將說的多種文義取的種種行相。由此顯示此配合取"如是"字為行相義。"顯示轉起存在"即顯示轉起之有。"聞為法顯示"因所緣處有所說方式識路以種種方式轉起為法性而說，非因"聞"字義為法。"此中實"等為顯明所說義。其中"由識路"為作具義的作具語，"我"為能作義。

Evanti niddisitabbappakāsananti nidassanatthaṃ evaṃ-saddaṃ gahetvā vuttaṃ nidassetabbassa nidassitabbattābhāvābhāvato . Tena evaṃ-saddena sakalampi suttaṃ paccāmaṭṭhanti dasseti. Sutasaddassa kiriyāsaddattā savanakiriyāya ca sādhāraṇaviññāṇappabandhappaṭibaddhattā tattha ca puggalavohāroti vuttaṃ – 『『sutanti puggalakiccappakāsana』』nti. Na hi puggalavohārarahite dhammappabandhe savanakiriyā labbhatīti.

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

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

我來翻譯這段巴利文： "如是"為應說示顯示，取"如是"字為顯示義而說，因無所顯示之應顯示性。由此顯示以"如是"字觸及全部經。因"聞"字為動作詞，聞作用系屬於共通識相續，其中有補特伽羅言說，故說"'聞'為補特伽羅業顯示"。因無補特伽羅言說的法相續中不得聞作用。 "彼心相續"等也取"如是"字為行相義，為顯示異於前配合的義配合而說。其中"行相施設"即依法的轉起行相取而如是說的唯依施設。"聞為境說示"因所聞法為聞作用者補特伽羅的聞作用轉起處而說。雖依勝義無離心相續的任何作者，但依聲言說以智分別欲說差別，作為異於心相續的具彼而說"心相續具彼者"。聞作用境的所聞法因此處依勝義為聞作用轉起心相續的作者性，或因唯依聞的心轉起為聞作用，作用者的境，故說"具彼者的作者境"。因長老的聞行相為正確決定，故說"取決定"。或者應見以此取"如是"字為決定義而作此義配合。 "如是"字為前所聞種種經所說義文所覺察行相的顯示，或決定的顯示自性，因彼行相等覺察為補特伽羅施設的所依法相續作用，故說"'如是'為補特伽羅業說示"。但聞作用即使對補特伽羅論者也無離識，故特別為識作用，故說"'聞'為識業說示"。因"我"字轉起必定唯于有情境，及識業應于彼合，故說"'我'為俱業合補特伽羅說示"。"如是"字"聞"字義為無施設、有施設自性，為顯示彼等如是施設所依作用性而說"'如是'為補特伽羅業說示，'聞'為識業說示"。此中應見依作具作用作者業差別顯示、補特伽羅作用境補特伽羅作用顯示、取行相能取所取境差別說示、作者作具作用作者說示而顯示第二等四種義配合。<.Assistant>

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

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

我來翻譯這段巴利文： 因一切聲所知義應從施設門趣入，一切施設依存在等入於六種施設差別中，故在彼等中確定"如是"等施設的自性而說"'如是'及'我'"等。其中因說"如是"及"我"的行相等義為法的不直觀性故為無施設性，故說"依勝義諦勝義為無施設"。其中"依勝義諦勝義"即依真義第一義。此所說：非如幻化陽焰等為非真義，非如傳聞等所取為非第一義，彼色聲等自性，或變壞領受等自性之義稱為勝義諦及勝義，"如是我"等句義不如是。為使此義更明顯而說"此中何"等。但"聞"依聲處而說"有施設"。因此而說"此中由耳所得"。但說"依隨耳門所得"則得義文等一切。"依彼彼應說"義為依耳道所至諸法，依彼等所覺察行相等觸及而說"如是"，依自相續所攝諸蘊而應說"我"。雖轉起于無見等自性的聲處的聞言說，如"第二第三"等觀待見等所知而轉起，故說"觀待見等應說"。因"非不聞"為"聞"而顯此義。 因長老觸及自己通達經的種種行相為"如是"，故說"顯示不迷"。"能通達種種行相"由此顯示將說經之種種性及難通達性。"顯示聞不忘"因如實顯示聞行相而說。"不迷"即無迷，或以聞時生起及后時所成的慧。"不忘"中也應如是說。文的應通達行相不甚深，彼中唯應如聞受持故唸的作用更多，慧彼中為隨順，故說"以慧為前導"等作"慧為前導"。此中前導性為主要性如"意為前導"等中，或依前導性如眼識等中轉向等為非主要，慧為此前導此義也適合，如是"念為前導"中也應依所說方法隨宜了知義。"具足義文"即義文圓滿，或應見義為以開顯、顯明、開解、分別、平顯、施設六種義句，以字句、文、行相、訓釋、指示六種文句而具足。

Yonisomanasikāraṃdīpeti evaṃ-saddena vuccamānānaṃ ākāranidassanāvadhāraṇatthānaṃ aviparītasaddhammavisayattāti adhippāyo. Avikkhepaṃ dīpetīti 『『cittapariyādānaṃ kattha bhāsita』』ntiādipucchāvase pakaraṇappattassa vakkhamānassa suttassa savanaṃ samādhānamantarena na sambhavatīti katvā vuttaṃ. Vikkhittacittassātiādi tassevatthassa samatthanavasena vuttaṃ. Sabbasampattiyāti atthabyañjanadesakappayojanādisampattiyā. Aviparītasaddhammavisayehi viya ākāranidassanāvadhāraṇatthehi yonisomanasikārassa, saddhammassavanena viya ca avikkhepassa yathā yonisomanasikārena phalabhūtena attasammāpaṇidhipubbekatapuññatānaṃ siddhi vuttā tadavinābhāvato. Evaṃ avikkhepena phalabhūtena kāraṇabhūtānaṃ saddhammassavanasappurisūpanissayānaṃ siddhi dassetabbā siyā assutavato sappurisūpanissayarahitassa ca tadabhāvato. Na hi vikkhittacittotiādinā samatthanavacanena pana avikkhepena kāraṇabhūtena sappurisūpanissayena ca phalabhūtassa saddhammassavanassa siddhi dassitā. Ayaṃ panettha adhippāyo yutto siyā, saddhammassavanasappurisūpanissayā na ekantena avikkhepassa kāraṇaṃ bāhiraṅgattā, avikkhepo pana sappurisūpanissayo viya saddhammassavanassa ekantakāraṇanti. Evampi avikkhepena sappurisūpanissayasiddhijotanā na samatthitāva. No na samatthitā vikkhittacittānaṃ sappurisapayirupāsanābhāvassa atthasiddhattā. Ettha ca purimaṃ phalena kāraṇassa siddhidassanaṃ nadīpūrena viya upari vuṭṭhisabbhāvassa, dutiyaṃ kāraṇena phalassa siddhidassanaṃ daṭṭhabbaṃ ekantavassinā viya meghavuṭṭhānena vuṭṭhippavattiyā.

Bhagavato vacanassa atthabyañjanappabhedaparicchedavasena sakalasāsanasampattiogāhanākāro niravasesaparahitapāripūritākāraṇanti vuttaṃ – 『『evaṃ bhaddako ākāro』』ti. Yasmā na hotīti sambandho. Pacchimacakkadvayasampattinti attasammāpaṇidhipubbekatapuññatāsaṅkhātaguṇadvayaṃ. Aparāparaṃ vuttiyā cettha cakkabhāvo, caranti etehi sattā sampattibhavesūti vā. Ye sandhāya vuttaṃ – 『『cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattatī』』tiādi (a. ni. 4.31). Purimapacchimabhāvo cettha desanākkamavasena daṭṭhabbo. Pacchimacakkadvayasiddhiyāti pacchimacakkadvayassa atthitāya. Sammāpaṇihitatto pubbe ca katapuñño suddhāsayo hoti tadasiddhihetūnaṃ kilesānaṃ dūrībhāvatoti āha – 『『āsayasuddhi siddhā hotī』』ti. Tathā hi vuttaṃ – 『『sammāpaṇihitaṃ cittaṃ, seyyaso naṃ tato kare』』ti (dha. pa. 43), 『『katapuññosi tvaṃ, ānanda, padhānamanuyuñja, khippaṃ hohisi anāsavo』』ti (dī. ni.

我來 譯這段巴利文： 顯示如理作意，意為以"如是"字所說的行相顯示決定義為不顛倒正法境。"顯示不散亂"因依"心遍執何處說"等問所至將說經的聞，無等持不能成就而說。"散亂心"等為確立彼義而說。"一切圓滿"即義文說者節制目的等圓滿。如以不顛倒正法境的行相顯示決定義[顯示]如理作意，以聞正法[顯示]不散亂，如由作為果的如理作意成就自正立志宿植福德性，因不離彼。如是應顯示由作為果的不散亂成就作為因的聞正法親近善士，因無聞者無親近善士者無彼。但以"散亂心"等確立語顯示由作為因的不散亂和親近善士成就作為果的聞正法。此中此意趣應合理:聞正法親近善士不必定為不散亂因是外緣,但不散亂如親近善士為聞正法必定因。如是也未確立以不散亂顯示親近善士成就。非未確立因散亂心者無親近善士義成就故。此中應見前者為以果顯示因成就如以河漲顯示上方有雨,後者為以因顯示果成就如以必雨雲起顯示雨行。 世尊語以義文差別確定方式而全教圓滿趣入行相為成滿無餘利他因,故說"如是善行相"。因不有的關係。"后二輪圓滿"即稱為自正立志宿植福德性二德。此中輪性依輾轉說，或以此眾生行於圓滿有中。依此說:"比丘們,此四輪,具此者天人四輪轉"等。此中前後性應依說次第見。"后二輪成就"即后二輪存在。正立志及宿植福德者成純凈意樂,因彼不成就因煩惱遠離,故說"意樂清凈成就"。如是說:"正立志心,彼當作更勝"，"阿難,汝有福德,專修勤修,當速無漏"。

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

Nānappakārapaṭivedhadīpakenātiādinā atthabyañjanesu therassa evaṃ-saddasuta-saddānaṃ asammohadīpanato catuppaṭisambhidāvasena atthayojanaṃ dasseti. Tattha sotappabhedapaṭivedhadīpakenāti etena ayaṃ suta-saddo evaṃ-saddasannidhānato, vakkhamānāpekkhāya vā sāmaññeneva sotabbadhammavisesaṃ āmasatīti dasseti. Manodiṭṭhikaraṇānaṃ pariyattidhammānaṃ anupekkhanasuppaṭivedhā visesato manasikārappaṭibaddhāti te vuttanayena yonisomanasikāradīpakena evaṃ-saddena yojetvā, savanadhāraṇavacīparicayā pariyattidhammā visesena sotāvadhānappaṭibaddhāti te avikkhepadīpakena suta-saddena yojetvā dassento sāsanasampattiyā dhammassavane ussāhaṃ janeti. Tattha dhammāti pariyattidhammā. Manasā anupekkhitāti 『『idha sīlaṃ kathitaṃ, idha samādhi, idha paññā, ettakā ettha anusandhayo』』tiādinā nayena manasā anu anu pekkhitā. Diṭṭhiyā suppaṭividdhāti nijjhānakkhanti bhūtāya, ñātapariññāsaṅkhātāya vā diṭṭhiyā tattha tattha vuttarūpārūpadhamme 『『iti rūpaṃ, ettakaṃ rūpa』』ntiādinā suṭṭhu vavatthapetvā paṭividdhā.

Sakalena vacanenāti pubbe tīhi padehi visuṃ visuṃ yojitattā vuttaṃ. Asappurisabhūminti akataññutaṃ, 『『idhekacco pāpabhikkhu tathāgatappaveditaṃ dhammavinayaṃ pariyāpuṇitvā attano dahatī』』ti (pārā. 195) evaṃ vuttaṃ anariyavohārāvatthaṃ. Sā eva anariyavohārāvatthā asaddhammo. Nanu ca ānandattherassa 『『mamedaṃ vacana』』nti adhimānassa, mahākassapattherādīnañca tadāsaṅkāya abhāvato asappurisabhūmisamatikkamādivacanaṃ niratthakanti? Nayidamevaṃ, 『『evaṃ me suta』』nti vadantena ayampi attho vibhāvitoti dassanato. Keci pana 『『devatānaṃ parivitakkāpekkhaṃ tathāvacananti edisī codanā anavakāsā』』ti vadanti. Tasmiṃ kira khaṇe ekaccānaṃ devatānaṃ evaṃ cetaso parivitakko udapādi 『『bhagavā parinibbuto, ayañca āyasmā desanākusalo idāni dhammaṃ deseti, sakyakulappasuto tathāgatassa bhātā cūḷapituputto, kiṃ nu kho sayaṃ sacchikataṃ dhammaṃ deseti, udāhu bhagavato eva vacanaṃ yathāsuta』』nti, evaṃ tadāsaṅkitappakārato asappurisabhūmisamokkamādito atikkamādi vibhāvitanti. Attano adahantoti 『『mameda』』nti attani aṭṭhapento. Appetīti nidasseti. Diṭṭhadhammikasamparāyikaparamatthesu yathārahaṃ satte netīti netti, dhammoyeva netti dhammanetti.

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

我來 譯這段巴利文： 故說"由意樂清凈成就通達明瞭"。"行為清凈"即以如理作意為前導的聞法行為明凈，如是說"成就傳承明瞭"，或一切身語行為無過。因具清凈身語行為無追悔故不散亂心於教法明瞭。 以"顯示通達種種行相"等顯示以四無礙解方式配合義，因長老在義文中以"如是"字"聞"字顯示不迷。其中"顯示通達所聞差別"由此顯示此"聞"字因近"如是"字，或待將說而以共相觸及所聞法差別。意見作用的教法以省察善通達特別繫於作意，故以如說方式顯示如理作意的"如是"字配合，聞持口習教法特別繫於耳專注，故以顯示不散亂的"聞"字配合而顯示，生起對教圓滿聞法的精進。其中"法"為教法。"意省察"即"此說戒，此說定，此說慧，此中如是等相續"等方式以意一一省察。"見善通達"即以成證信、或稱為知遍知的見，于彼彼所說色無色法以"此色，此量色"等善確定通達。 "以全句"因前以三句各別配合而說。"非善士地"為忘恩，如說"此中某惡比丘學習如來所說法律后執為己有"的非聖言說事。彼非聖言說事即為非法。難道因阿難長老無"此為我語"的慢，大迦葉長老等也無彼疑慮，故超越非善士地等語無義？不如是，顯示說"如是我聞"也顯明此義。有些人說"觀待天神尋思如是說故如是詰問無機會"。據說彼時某些天神生起如是尋思："世尊已般涅槃，此具善說者尊者現在說法，釋迦族子如來弟弟小叔之子，為說自證法，還是如聞世尊語?"，如是從彼所疑慮行相等超越等非善士地[而說]。"不執己"即不置"我的"於己。"引導"即顯示。以法引導依宜引導眾生於現法、來世、第一義，故法引導。 堅固住著疑為疑。不太遊移僅智差別為猶豫。破除不信，因世尊所說及親自領受，無錯誤惡說等取過故。此中第五等三種義配合取"如是"字于所未取特勝的行相等義而顯示，此後四種取"如是"字唯於行相義而顯明，最後三種應見依次取"如是"字於行相義、顯示義、決定義而配合。

Eka-saddo aññaseṭṭhaasahāyasaṅkhādīsu dissati. Tathā hesa 『『sassato attā ca loko ca, idameva saccaṃ moghamaññanti ittheke abhivadantī』』tiādīsu (ma. ni. 3.27) aññatthe dissati, 『『cetaso ekodibhāva』』ntiādīsu (dī. ni. 1.228; pārā. 11) seṭṭhe, 『『eko vūpakaṭṭho』』tiādīsu (dī. ni. 1.405; 2.215; ma. ni. 1.80; saṃ. ni. 3.63; cūḷava. 445) asahāye 『『ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā』』tiādīsu (a. ni.

我來翻譯這段巴利文： "一"字見於他、最勝、無伴、數等。如彼："執'我與世間常住，唯此為真，余為虛'如是有人說"等中見於他義，"心一境性"等中[見於]最勝，"一獨遠離"等中[見於]無伴，"諸比丘，唯一時節機會住梵行"等中[見於]數。 注意事項： 這是對原文的直譯，保留了原文的語法結構和表達方式 譯文中用方括號[ ]補充了一些隱含的詞語以使句子通順 每個引文都保持了原文的完整性，未作刪減或概括 保留了巴利語中特有的修辭手法和語言特點

8.29) saṅkhāyaṃ. Idhāpi saṅkhāyanti dassento āha – 『『ekanti gaṇanaparicchedaniddeso』』ti. Kālañca samayañcāti yuttakālañca paccayasāmaggiñca. Khaṇoti okāso. Tathāgatuppādādiko hi maggabrahmacariyassa okāso tappaccayappaṭilābhahetuttā. Khaṇo eva ca samayo. Yo khaṇoti ca samayoti ca vuccati, so eko evāti hi attho. Mahāsamayoti mahāsamūho. Samayopi khoti sikkhāpadapūraṇassa hetupi. Samayappavādaketi diṭṭhippavādake. Tattha hi nisinnā titthiyā attano attano samayaṃ pavadantīti. Atthābhisamayāti hitappaṭilābhā. Abhisametabboti abhisamayo, abhisamayo attho abhisamayaṭṭhoti pīḷanādīni abhisametabbabhāvena ekībhāvaṃ upanetvā vuttāni. Abhisamayassa vā paṭivedhassa visayabhūto attho abhisamayaṭṭhoti tāneva tathā ekattena vuttāni. Tattha pīḷanaṃ dukkhasaccassa taṃsamaṅgino hiṃsanaṃ avipphārikatākaraṇaṃ. Santāpo dukkhadukkhatādivasena santapanaṃ paridahanaṃ.

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

我來翻譯這段巴利文： 數中。此中也顯示數而說"'一'為數目限定說示"。"時節與機會"即適時與因緣和合。"時刻"為機會。因如來出世等為道梵行機會，因為是得彼因緣之因。時刻即是機會。稱為時刻及機會者，義為唯一。"大集會"為大眾。"機會也"為圓滿學處之因。"機會論者"為見論者。因彼中坐的外道各自宣說自己的機會。"義現觀"為利益獲得。"應現觀"為現觀，現觀義為現觀義，逼迫等以應現觀性而引至一性說。或現觀即通達的境義為現觀義，彼等如是以一性說。其中"逼迫"為苦諦對具彼者的損害、使不舒展。"熱惱"為依苦苦性等而熱惱、燃燒。 其中助伴因成就合會故為機會，和合。在此、由此道梵行與依持補特伽羅合故為機會，時刻。於此、由此有情或自性法與俱生等、生起等合故為機會，時間。因時間雖依法轉起之量而無實義，但以施設成就之相言說如法轉起的所依、作具。等、共諸分行轉住為機會，眾如"集"。因眾唯諸分共住。余因和集故從此生起、轉起果為機會，因如"集"。合為結合性故系屬行於自境，或為堅執性故有情由此如所執系屬行為機會，見。因以見結繫縛有情極。合會、和合為機會，獲得。平等行，或正行離去為機會，斷。應以智對面正得為現觀，諸法無顛倒自性。以對面性正行、趣、覺為現觀，諸法無顛倒自性了知。如是應知機會字于彼彼義轉起。在機會字義引述中現觀字例應依說方法了知。"彼"即機會字。義為時因和合等義此中不可能，應如說者說眾等為經緣起而指示時。

Kasmā panettha aniyamitavaseneva kālo niddiṭṭho, na utusaṃvaccharādivasena niyametvāti āha – 『『tattha kiñcāpī』』tiādi. Utusaṃvaccharādivasena niyamaṃ akatvā samayasaddassa vacane ayampi guṇo laddho hotīti dassento 『『ye vā ime』』tiādimāha. Sāmaññajotanā hi visese avatiṭṭhatīti. Tattha diṭṭhadhammasukhavihārasamayo devasikaṃ jhānasamāpattīhi vītināmanakālo, visesato sattasattāhāni. Suppakāsāti dasasahassilokadhātuyā pakampanaobhāsapātubhāvādīhi pākaṭā. Yathāvuttabhedesu eva samayesu ekadesaṃ pakārantarehi saṅgahetvā dassetuṃ 『『yo cāya』』ntiādimāha. Tathā hi ñāṇakiccasamayo attahitappaṭipattisamayo ca abhisambodhisamayo, ariyatuṇhībhāvasamayo diṭṭhadhammasukhavihārasamayo, karuṇākiccaparahitappaṭipattidhammikathāsamayo desanāsamayoyeva.

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

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

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

我來 譯這段巴利文： 為何此中以不確定方式說時,而不以季節年等方式確定而說"此中雖"等。顯示不以季節年等方式確定而說機會字也得此功德而說"或此等"等。因共相顯示安立於別相。其中現法樂住機會為每日以禪定度過時,特別是七七日。"善顯"即以動搖萬界光明顯現等明顯。為以別方式攝取如說差別機會之一分而顯示說"此及"等。如是智業機會及自利行機會為等覺機會,聖默然機會為現法樂住機會,悲業利他行說法機會即為說機會。 "以作格說示"的關係。"彼中"即阿毗達摩及律中。"如是"即以處格作格。所依義為依處義。"有"即作用,以作用標相另一作用為以有標相有。其中如時雖自身勝義無,以所依有為所知,因彼剎那轉起者前後無故,如"晨生、暮行"等,眾雖離諸分無,唯施設成就,以諸分所依而施設如"樹有枝、生於麥堆"等,如是此中也顯示說"所依...等法"。義為:"凡時、法積欲界善心生起,彼時、法積有觸等"。如"擠牛時去,擠畢來"以擠乳作用標示行作用,如是此中也說"彼機會,其機會"即理解"有"義,因句義不離有性,故標示機會以有作用心生起作用、觸等成有作用。"彼機會"即彼第九剎那,或彼如理作意等因、因緣和合有欲界善心生起,彼剎那、因、因緣和合也有觸等,顯示於二處機會字作處格說示適合作標示有而說"剎那...標示"。 因義作具義可能如"依食住,依學住,以斧斫,以鋤掘"等。因聞犯已集比丘眾,于墮入事中詰問彼人呵責已,不超彼墮入時而以彼時制戒學處,世尊住于期待制戒因如第三波羅夷等。 極於始從起乃至說竟以稱為利他行的悲住。"為顯彼義"即為顯極結合義。作對格說示如"學一月"。"古人"為註釋師。"僅語差別"即唯言說差別。由此顯示于經律中作格別。

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

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

『『Kappakasāye kaliyuge, buddhuppādo aho mahacchariyaṃ;

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

Bhagavāti desakasampattiṃ niddisati guṇavisiṭṭhasattuttamagarugāravādhivacanabhāvato.

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

『『Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;

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

『『Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ;

Dasahi saddehi avivittaṃ, annapānasamāyutaṃ.

『『Vuddhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ;

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

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

我來 譯這段巴利文： 現今顯示"世尊"之義而說"世尊為尊"等。"世尊語為最勝"即最勝表詞語,因伴隨最勝功德說為最勝。或說為語,義。因以"世尊"語所說義為最勝之義。"世尊語為最上"此中也如是方法。"應敬重"即相應敬重因具尊德。或極勝應作敬重為應敬重,義為應敬重。工藝等教師為尊,不應敬重,但此不如是,故說尊已說應敬重,有些人說。已說,不應此中說因清凈道論為此註釋一分之意。 "令法身現前"因"阿難,我所說立之法與律,我去後為汝等師"語,故法有師性譬喻而說。"如金剛聚身"因他不能破壞身。因無人能對世尊色身作障礙。"顯示說圓滿"因顯示如是將說全經。"顯示聲聞圓滿"因顯示此義:"已得無礙解,為世尊立於五處最上之大聲聞所聞,而且是我所聞,非傳聞,非傳承"。"顯示時圓滿"因近"世尊"句所用機會字顯示莊嚴佛出世時。因佛出世為最上時圓滿。故說此： "劫濁惡世中,佛出世奇哉; 如火中生起,開敷蜜露蓮。" "世尊"顯示說者圓滿因為功德殊勝有情最上尊應敬重之稱。 "如是名城"但此城如何得如是名?說如烏仙人住處所造城名烏城,摩干仙人住處所造名摩干城,拘參仙人住處所造名拘參城,如是沙婆仙人住處所造城名舍衛城。如是文字思考者說。但註釋師說:"凡人受用資具,此一切有"為舍衛。及商隊集中問"有何貨?"答"一切有"而得舍衛。 "一切時一切具,集於舍衛城; 故攝取一切,稱為舍衛城。" "憍薩羅美城,可見心悅意; 十聲不離,具足食與飲。 增廣達圓滿,富盛心悅意; 如天阿邏迦,舍衛最勝城。" "無別"即非別,依住處共性義。"住...住處"即威儀住、天住、梵住、聖住此四住處。"顯示具足"即顯示具足性。"此"即"住"此語。如是彼于"此中某與俗人雜住,同喜同憂"等中

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

我來翻譯這段巴利文： 241)威儀住中來，"諸比丘，比丘何時離諸欲...具足初禪而住"等中天住，"彼以慈心俱行遍滿一方而住"等中梵住，"阿耆毗舍那，我于彼語結束時于彼前定相內正安立心、靜息、專一、等持，我以此常住"等中[聖住]。 注意事項： 這是直譯，儘量保持了原文的結構和表達方式 巴利語中的專有名詞如"阿耆毗舍那"保留音譯 方括號[聖住]是為使上下文連貫而補充的內容 保留了原文引用中的標點符號和語氣詞

1.387) ariyavihāre.

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

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

我來翻譯這段巴利文： 387)聖住。 其中行為行動為行，身業。因是其行動方便故住立等為威儀路。具住立者以身作某事或具行等之一。或以此行轉自體或身事為行，因其轉起方便故為路為威儀路，即住立等。彼依義以行止等相轉起即四相續色相續。住，或以此住為住。天中有為天，因多轉于梵輔等天界有為義。彼中凡天威力，趣向彼為天，或因神通引導力有大趣為天，天及住為天住，四色界定。無色定也攝於此。梵，或梵住為梵住，四無量。聖，或聖住為聖住，四沙門果。彼"一威儀妨礙"等雖然世尊以一威儀也能長時轉起自體，但為顯示執受身此自性而說。或因世尊住於何處說法于所化，及以種種定度時而住，故令眾生自己引生種種利樂，故多種引為住，如是此中應知義。 "勝軍王子"此中因勝敵人為勝軍。如流音一樣勝軍音為作者語。或因波斯匿王勝敵人而生為勝軍。因歸勝於王故王子稱勝軍勝者。或因欲吉祥而如是作名為勝軍。因欲吉祥于應勝義說為勝。"詳說"等以"給孤獨園"此中彼名須達多長者,依父母所作名,因一切欲圓滿而無慳及具悲等德而常施食于無依者。故得給孤獨稱。眾生於此樂,特別是出家者為園,因其花果等莊嚴及不太遠不太近等五分住處圓滿,從彼彼來樂,無厭而住為義。或因如說圓滿雖去彼彼處也引入自內而樂為園。彼為長者給孤獨以十八億金錢鋪地從勝軍王子手購買,以十八億金錢造住處,以十八億金錢完成精舍慶典,如是舍五十四億金錢奉獻與以佛為首的比丘眾,故稱"給孤獨園"顯示此義。

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

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

我來 譯這段巴利文： "其中"即所說"一時世尊住舍衛城祇樹給孤獨園"此語,其中。"可能"即某人如是思惟可能,或依將說方式有時會詰難義。"如此其中住"若住祇樹給孤獨園。"不應說"因舍衛城祇樹為異處,及說"一時"義。現今詰難者以"因不能"等開顯彼自意。彼者顯示"你不知一切此無顛倒義"說"不應如是見"等。其中"此"即"住舍衛城祇樹給孤獨園"此語。"如是"即你所詰難"若首先世尊"等,依義不應如是見,非二處不前不後顯示住義。現今顯示自所意無顛倒義,及彼已預先說性,及彼不通達,說"豈非我說...祇樹"。如是也"住祇樹給孤獨園"即應說,非"于舍衛城"作意詰難說"為顯托缽村"等。 此中必須說托缽村。如是彼如說祇樹等為攝受出家等多種利益,如是說托缽村也為攝受在家等種種利益,顯示說"以舍衛城語"等。其中應知以受用資具、給與親近承事機會、以說法令住立於皈依戒、如根性引生上勝證得為攝受在家,以攝取適合住處為受學問答修習業處為攝受出家。以悲趣近,非為利養等。以慧離去,非為嗔等,顯示趣近離去無染污。"法樂"即無過失樂。諸天多行利益因人離遠。因諸天思應親近多人離遠處。"成就彼義"即成就世間義,完成佛業義。"如是等"以等字顯示以舍衛城說攝受色身,以祇樹等說攝受法身。如是以前者作依他事業,以後者作自依事業。或以前者悲業,以後者慧業。以前者顯示具最勝悲憫,以後者顯示具最勝舍。因世尊以最勝悲憫悲憫一切有情,而不隨逐愛著過失因最勝舍。及舍者非不熱心作他利樂因大悲者。彼以大悲性為世間依,以舍性為自依。

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

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

我來 譯這段巴利文： 如是此為菩薩時以大悲激動心意為全世界利益勤勉，從大誓願以來為成就彼義圓滿福智資糧，經無量時受不少苦，以舍性對正遇諸苦不動搖。以大悲性向輪迴，以舍性厭離彼。如是以舍性向涅槃，以大悲性證得彼。如是以大悲性令他不害，以舍性自己不畏他。以大悲性護他而護自，以舍性護自而護他。由此成就為為自利行等四種人中第四者。如是以大悲性圓滿諦住立及舍住立，以舍性圓滿止住立及慧住立。如是清凈意樂加行者以大悲性為世間利僅趣近王等生圓滿，以舍性不視如草而離去彼。如是極清凈趣近離去者以大悲性為世間利以施捨諸圓滿，以舍性不期待彼果於自。如是從集起以來具稀有未有功德者以大悲性為他利樂作極難作，以舍性不莊嚴身也。 如是以大悲性于最後身見老病死而生厭離，以舍性于如天受用般諸受用無所顧而作大出離離去。如是以大悲性以"此世界實陷苦"等[而觀察]。 注意：文末的引文似乎未完成，但我依然保持原文的格式完整翻譯了現有內容。

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

Tanti tatrāti padaṃ. 『『Desakālaparidīpana』』nti ye desakālā idha viharaṇakiriyāvisesanabhāvena vuttā, tesaṃ paridīpananti dassento 『『yaṃ samayaṃ…pe… dīpetī』』ti āha. Taṃ-saddo hi vuttassa atthassa paṭiniddeso, tasmā idha kālassa desassa vā paṭiniddeso bhavitumarahati, na aññassa. Ayaṃ tāva tatra-saddassa paṭiniddesabhāve atthavibhāvanā. Yasmā pana īdisesu ṭhānesu tatra-saddo dhammadesanāvisiṭṭhaṃ desakālañca vibhāveti, tasmā vuttaṃ – 『『bhāsitabbayutte vā desakāle dīpetī』』ti. Tena tatrāti yatra bhagavā dhammadesanatthaṃ bhikkhū ālapati bhāsati, tādise dese, kāle vāti attho. Na hītiādinā tamevatthaṃ samattheti. Nanu ca yattha ṭhito bhagavā 『『akālo kho tāvā』』tiādinā bāhiyassa dhammadesanaṃ paṭikkhipi, tattheva antaravīthiyaṃ ṭhito tassa dhammaṃ desesīti? Saccametaṃ, adesetabbakāle adesanāya idaṃ udāharaṇaṃ. Tenevāha – 『『akālo kho tāvā』』ti.

Yaṃ pana tattha vuttaṃ – 『『antaragharaṃ paviṭṭhamhā』』ti, tampi tassa akālabhāvasseva pariyāyena dassanatthaṃ vuttaṃ. Tassa hi tadā addhānaparissamena rūpakāye akammaññatā ahosi, balavapītivegena nāmakāye. Tadubhayassa vūpasamaṃ āgamento papañcaparihāratthaṃ bhagavā 『『akālo kho』』ti pariyāyena paṭikkhipi. Adesetabbadese adesanāya pana udāharaṇaṃ 『『atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi (saṃ. ni. 2.154), vihārapacchāyāyaṃ paññatte āsane nisīdī』』ti (dī. ni. 1.363) ca evamādikaṃ idha ādisaddena saṅgahitaṃ. 『『Atha kho so, bhikkhave, bālo idha pubbe nesādo idha pāpāni kammāni karitvā』』tiādīsu (ma. ni. 3.251) padapūraṇamatte kho-saddo, 『『dukkhaṃ kho agāravo viharati appatisso』』tiādīsu (a. ni. 4.21) avadhāraṇe, 『『kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī』』tiādīsu (ma. ni.

我來翻譯這段巴利文： 2.4，10) 僅以悲觀察開始，以舍性成佛者以獨住樂度七七日。以大悲性觀察法深后雖不熱心說法而以大梵天請為緣作機會，以舍性對五比丘等所化不適宜行也不異。以大悲性無處障礙故處處無敵想，以舍性無處愛著故處處無愛親。以大悲性令他信，以舍性不為信相所動。以大悲性無法貪著故彼中無師拳，以舍性無弟子貪著故無眷屬侍奉。以大悲性為說法而接近他人但以舍性不樂彼。以大悲性雖住近村等處但以舍性僅住林處。故說"以前者顯示具最勝悲憫"。 "彼"即"彼中"語。"顯示處時"顯示此中說為住行差別的處時說"何時...顯示"。因彼音為所說義重述，故此中應為時或處重述，非他。此先是彼中音重述性義分別。因如是處彼中音顯示說法差別處時，故說"或顯示應說適合處時"。由此"彼中"即世尊為說法呼語比丘說于如是處或時義。以"因不"等證成彼義。但世尊立於何處以"且非時"等拒絕婆醯耶說法，立於彼街中為彼說法否？此實，不應說時不說的例子。故說"且非時"。 但彼中所說"入內家"，彼也為顯示彼非時性方便而說。因彼時因道路疲勞色身不適業，名身因強喜動。等待彼二平息世尊為斷障礙以方便拒絕說"非時"。但不應說處不說的例子如"爾時世尊離道而坐某樹下"，"坐精舍陰所設座"等此中以等音攝。如"諸比丘，彼愚者此前為獵人此作惡業"等中闊音僅作句圓滿，"難住不恭敬不順從"等中為決定，"賢者，幾何導師獨住而諸弟子不學遠離"等中[為疑問]。 註：文末似乎未完,但我仍按原文完整翻譯了現有內容。翻譯儘量保持了原文的術語和表達方式。

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

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

Bhikkhanasīlatāti bhikkhanena jīvanasīlatā, na kasivāṇijjādinā jīvanasīlatā. Bhikkhanadhammatāti 『『uddissa ariyā tiṭṭhantī』』ti (jā. 1.

我來翻譯這段巴利文： 1.31) 開始時義，即句起始義。其中以句圓滿作語莊嚴而已，以開始時義作句引入而已。但以決定義顯示限定，故顯示呼語限定為呼語。 "世尊"顯示世間尊敬為何說，豈非前已說世尊音義？雖已說，但彼為顯示如說處住行之作者差別而作，非呼語行，但此為呼語行，故為彼義經中再說"世尊"顯示彼義說"世尊顯示世間尊敬"。由此顯示因世間尊敬性求相應行,為近己比丘說隨意樂法而呼語彼等。"應聞說適合人語"即應聞將說心趣盡說適合人語。在四眾中比丘為如是諸說特殊器故為顯示最勝受教者性此取比丘,現今為顯示音義說"又"等。其中乞求者為比丘即因乞求法性為比丘義。趣入乞行即因趣入佛等所趣入乞行、求食行故比丘。凡舍小或大財聚從家至非家出家者，彼舍農牧等活命而僅以受相趣入乞行故比丘，或因他緣活命雖在寺中食擔飯也趣入乞行故比丘，或因依團食住努力出家故趣入乞行為比丘，如是此中應見義。以"等方法"即以分別論所來"著割破衣為比丘，破惡不善法為比丘，因破惡不善法為比丘"等方法。"令知"即令覺,即通達義。 乞求性即以乞求活命性，非以農商等活命性。乞求法性即"聖者示住立"(本生故事1. 註：最後一句似未完整，但我仍按原文完整翻譯了現有內容。

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

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

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

我來 譯這段巴利文： 7.59)如是所說乞求自性，非詐乞自性。于乞求善作即憶念"起不放逸"語而於彼不放逸。或戒即自然性，此中為彼住立。法即行。善作即恭敬作、尊重作。為卑勝人所行即顯示凡住立比丘位也因生等慢高傲者，及凡居家位未達勝他故思乞行為最悲者，彼二者隨次以"諸比丘"語顯示為卑人貧者達最悲以於他家乞行活命而行生活，制伏高傲性。顯示勝人從具大財剎帝利等家出家佛等為凈命所行生活，制伏卑下性應結合。因"諸比丘"語因呼語性作對面，依文脈能力而生欲聞、使恭敬聞作意，故顯示彼義說"以此諸比丘"等。其中恭敬聞作意即于恭敬聞及恭敬作意。何時轉起聞等為恭敬轉起？以"實以此正行將得全教成就"恭敬尊重於語等及無輕等。實說"諸比丘，具五法聞正法者能入決定於善法正性。何五？不輕語，不輕所說，不輕自己，不散亂心聞法一境心，如理作意。諸比丘，具此五法聞正法者能入決定於善法正性"。故說"依恭敬聞作意為教成就"。 先顯示雖世尊說法普攝一切眾以"長老最勝"等唯呼比丘因，現今為顯示唯呼比丘說法目的起"世尊為何"詰難。其中思他為他緣。散亂心為不等持心。觀察法為對昨日前日所聞法一一意觀察。呼比丘說法時能從始察知說，為顯示此義以差別門說"不呼彼等"等。 此中"諸比丘"應見因連聲省略i音。此"諸比丘如是"此如是音有因、完結等、義詞轉換、種類、決定、顯示等多義。如是此見於"諸比丘，壞故說為色"等為因義。"故諸比丘，為我法嗣，勿為財嗣。我于汝等有悲。云何我弟子為法嗣非財嗣"等為完結。"如是如是種類離觀看舞歌樂等"等[為轉換] 註：最後一句似未完整，但我仍按原文完整翻譯了現有內容。

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

我來翻譯這段巴利文： 1.13) 為始義。"摩健提為彼婆羅門之稱號、共稱、施設、言說、名、名業、名稱、言詞、語詞、稱呼"等中為義詞轉換。"諸比丘，如是愚者有畏，智者無畏，愚者有災，智者無災，愚者有難，智者無難"等中為種類。"有此緣老死耶？阿難，若被問如是，應說'有'。若說'何緣老死？'如是應說'生緣老死'"等中為決定。"迦旃延，'有'為此一邊，迦旃延，'無'為此第二邊"等中[為顯示]。 註：最後一句似未完整，但我仍按原文完整翻譯了現有內容。翻譯儘量保持了原文的格式和表達方式。

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

我來翻譯這段巴利文： 3.90) 為顯示。此中也應見為顯示。"諸比丘"即呼語相。此如是音顯示彼"呼語諸比丘"。以此方法于"大德"等中也應隨宜知如是音義。因前說"世尊呼語"故此中"應諾世尊"此"世尊"屬格語僅期待呼語結合間隙，以此意趣說"應諾世尊呼語"。但此"世尊"依應諾結合爲與格語如"應諾給與提婆達多"。所說因緣為結合。 為此經易入義即如為易入具青蓮優缽羅鮮明清凈美味水池而以無垢石板佈置莊嚴美麗寶階、散佈珍珠板似白沙粉地段之渡場，如為觸天道似回照直立之最勝宮殿具善分別壁圍以種種欄桿而以象牙造柔軟板金藤纏結寶群光明集聚鮮明莊嚴之階梯，如為易入具金環腳釧等相觸聲雜合之談笑甜美音家人回照遊行、以最勝自在財富莊嚴之大屋而具金銀寶珠珊瑚等光輝明亮善住廣門柱之大門。為易入此經具義文、顯示佛陀說法智深性。

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

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

我來翻譯這段巴利文： 此中問："何故集法律時說因緣語，豈非應集世尊所說語而已？"答：為成就說法住立、不忘、可信性。因以時處說者緣聽眾系屬安立之說法成為久住、不忘法、可信。如以處時作者因緣系屬的言說決定。故長老摩訶迦葉問"友阿難，心趣盡經於何處說"等處等問時，法藏師答時以"如是我聞"等說此經因緣。又為顯示師成就說因緣語。因如來世尊因無前行、推度、傳統、思辯故成就正等覺性。因正等覺於一切處智行無礙故、于所知法為一量故無需前行等。如是因無師拳、法慳、教、弟子貪著故成就漏盡性。因全漏盡者彼等不生故極清凈者起利他。如是由顯示以智斷成就表示因永無見戒圓滿污染無明愛慾之說者染污而成就前二無畏，由此因於障礙出離法無迷惑成就而成就后二無畏，如是以因緣語顯示世尊具四無畏及自利利他行。于彼彼所集眾隨意樂以處生辯才顯示說法等，但此中應結合以處生辯才隨身重者意樂顯示說法等。故說"為顯示師成就說因緣語"。 如是為顯示教成就說因緣語。因世尊為智悲攝一切行者無無義行或僅自利行。故正等覺一切身語意業僅為利他轉起，如其轉起所說以現法、來世、最上義隨宜教誡眾生義為教，非虛構。此師行為以時處說者聽眾等隨宜以彼彼因緣語顯示。"但此中身重者"等一切與前相同。故說"為顯示教成就說因緣語"。又為顯示說者量性語顯示教量性而說因緣語，應知彼顯示說者量性依前說方法以此"世尊"語顯示。因以"世尊"語顯示如來斷貪嗔癡等一切垢染惡行過失，顯示具無他共極清凈智悲等功德差別，由此顯示一切眾生最上性，此義一切方面顯示。此中為因緣語目的之略示。

Nikkhittassāti desitassa. Desanā hi desetabbassa sīlādiatthassa veneyyasantānesu nikkhipanato 『『nikkhepo』』ti vuccati. Suttanikkhepaṃ vicāretvāva vuccamānā pākaṭā hotīti sāmaññato bhagavato desanāya samuṭṭhānassa vibhāgaṃ dassetvā 『『etthāyaṃ desanā evaṃsamuṭṭhānā』』ti desanāya samuṭṭhāne dassite suttassa sammadeva nidānaparijānanena vaṇṇanāya suviññeyyattā vuttaṃ. Tattha yathā anekasataanekasahassabhedānipi suttantāni saṃkilesabhāgiyādipaṭṭhānanayavasena soḷasavidhataṃ nātivattanti, evaṃ attajjhāsayādisuttanikkhepavasena catubbidhabhāvanti āha – 『『cattāro hi suttanikkhepā』』ti. Ettha ca yathā attajjhāsayassa aṭṭhuppattiyā ca parajjhāsayapucchāhi saddhiṃ saṃsaggabhedo sambhavati 『『attajjhāsayo ca parajjhāsayo ca, attajjhāsayo ca pucchāvasiko ca, aṭṭhuppattiko ca parajjhāsayo ca, aṭṭhuppattiko ca pucchāvasiko cā』』ti ajjhāsayapucchānusandhisabbhāvato, evaṃ yadipi aṭṭhuppattiyā attajjhāsayenapi saṃsaggabhedo sambhavati, attajjhāsayādīhi pana purato ṭhitehi aṭṭhuppattiyā saṃsaggo natthīti na idha niravaseso vitthāranayo sambhavatīti 『『cattāro suttanikkhepā』』ti vuttaṃ. Tadantogadhattā vā sesanikkhepānaṃ mūlanikkhepavasena cattārova dassitā. Yathādassanañhettha ayaṃ saṃsaggabhedo gahetabboti.

Tatrāyaṃ vacanattho – nikkhipīyatīti nikkhepo, suttaṃ eva nikkhepo suttanikkhepo. Atha vā nikkhipanaṃ nikkhepo, suttassa nikkhepo suttanikkhepo, suttadesanāti attho. Attano ajjhāsayo attajjhāsayo, so assa atthi kāraṇabhūtoti attajjhāsayo. Attano ajjhāsayo etassāti vā attajjhāsayo. Parajjhāsayepi eseva nayo. Pucchāya vaso pucchāvaso, so etassa atthīti pucchāvasiko. Suttadesanāvatthubhūtassa atthassa uppatti atthuppatti, atthuppattiyeva aṭṭhuppatti ttha-kārassa ṭṭha-kāraṃ katvā. Sā etassa atthīti aṭṭhuppattiko. Atha vā nikkhipīyati suttaṃ etenāti suttanikkhepo, attajjhāsayādi eva. Etasmiṃ atthavikappe attano ajjhāsayo attajjhāsayo. Paresaṃ ajjhāsayo parajjhāsayo. Pucchīyatīti pucchā, pucchitabbo attho. Pucchāvasena pavattaṃ dhammappaṭiggāhakānaṃ vacanaṃ pucchāvasikaṃ, tadeva nikkhepasaddāpekkhāya pulliṅgavasena vuttaṃ – 『『pucchāvasiko』』ti. Tathā aṭṭhuppatti eva aṭṭhuppattikoti evamettha attho veditabbo.

我來翻譯這段巴利文： "所安立"即所說。因說法為將應說戒等義置於所化相續中故說為"安置"。因考察經安置后說則明顯，故顯示世尊說法生起之一般分別后，在顯示"此中此說法如是生起"之說法生起時，因以正確了知經之因緣而註釋易解故說。其中如經典雖有數百數千差別，依染污分等建立方法不超十六種，如是依自意樂等經安置為四種故說："四種經安置"。此中如自意樂與因緣與他意樂問俱有和合差別，因有"自意樂與他意樂，自意樂與依問，因緣與他意樂，因緣與依問"意樂問相續，如是雖因緣與自意樂也有和合差別，但因緣與前立自意樂等無和合，故此中說"四種經安置"因無餘廣說方法。或因余安置攝入其中故依根本安置示現四種。此中應如是取此和合差別。 此中此語義：被安置為安置，經即安置為經安置。或安置為安置，經之安置為經安置，即說經義。自意樂為自意樂，

Apicettha paresaṃ indriyaparipākādikāraṇanirapekkhattā attajjhāsayassa visuṃ suttanikkhepabhāvo yutto kevalaṃ attano ajjhāsayeneva dhammatantiṭṭhapanatthaṃ pavattitadesanattā. Parajjhāsayapucchāvasikānaṃ pana paresaṃ ajjhāsayapucchānaṃ desanāpavattihetubhūtānaṃ uppattiyaṃ pavattitānaṃ kathamaṭṭhuppattiyā anavarodho, pucchāvasikaaṭṭhuppattikānaṃ vā parajjhāsayānurodhena pavattitānaṃ kathaṃ parajjhāsaye anavarodhoti? Na codetabbametaṃ. Paresañhi abhinīhāraparipucchādivinimuttasseva suttadesanākāraṇuppādassa aṭṭhuppattibhāvena gahitattā parajjhāsayapucchāvasikānaṃ visuṃ gahaṇaṃ. Tathā hi brahmajāladhammadāyādasuttādīnaṃ vaṇṇāvaṇṇaāmisuppādādidesanānimittaṃ 『『aṭṭhuppattī』』ti vuccati. Paresaṃ pucchaṃ vinā ajjhāsayaṃ eva nimittaṃ katvā desito parajjhāsayo, pucchāvasena desito pucchāvasikoti pākaṭoyamatthoti. Attano ajjhāsayeneva kathesīti dhammatantiṭṭhapanatthaṃ kathesi. Vimuttiparipācanīyā dhammā saddhindriyādayo. Ajjhāsayanti adhimuttiṃ. Khantinti diṭṭhinijjhānakkhantiṃ. Mananti paññatticittaṃ. Abhinīhāranti paṇidhānaṃ. Bujjhanabhāvanti bujjhanasabhāvaṃ, paṭivijjhanākāraṃ vā. Rūpagarukānanti pañcasu ārammaṇesu rūpārammaṇagarukā rūpagarukā. Cittena rūpaninnā rūpapoṇā rūpapabbhārā rūpadassanappasutā rūpena ākaḍḍhitahadayā, tesaṃ rūpagarukānaṃ.

我來翻譯這段巴利文： 又此中因自意樂不顧他人根成熟等因故，適合為別經安置，因僅依自意樂為安立法傳統而轉起說法。但他意樂依問以他人意樂問為說法轉起因而轉起者，如何不攝於因緣，或依問因緣隨順他意樂轉起者，如何不攝於他意樂？此不應詰難。因取離他人勝解遍問等之經說因緣生起為因緣故，別取他意樂依問。如是梵網、法嗣經等以稱讚、毀訾、利養等為說法緣說為"因緣"。不由他人問而僅以意樂為緣所說為他意樂，依問所說為依問，此義明顯。以自意樂說即為安立法傳統而說。解脫成熟法為信根等。意樂即勝解。忍即見審察忍。意即施設心。勝解即立愿。覺性即覺自性或通達相。身重者即於五所緣中重視色所緣為身重者。心傾向色、趣向色、傾倒於色、專注見色、心被色牽引，彼等身重者。

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

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

我來翻譯這段巴利文： "遮止義"即排除義。但排除什麼義？因句以作用為主，故"不見"即遮止見作用義。故說"此句"等。所說"我"是指世間共許成就的眾生相續，非指外道所計我執之境，因我執已於菩提樹下斷盡。因諸佛說法於世間境不超越世間共許。"諸比丘"為呼語，其因前已說。"其他"因有待別義故說"今應說女色之外的其他"。"一色"即一色處。平等、不平等、正確、如實而一再見為隨觀，即智。以染污而一再見為隨觀，即見。"非常"此中"如是"字為起首義，即如是等義。以此攝"以苦隨觀"等。"正看"即以一切智智正看天人宮殿諸天樹寶珠金等諸色無餘。"彼"字雖為一般語但因已得"一色"故意在色境，故說"彼色"。如是補特伽羅字意在應攝取心之人，故以"身重者"限定。攝取即意在"消盡"，攝取即阻礙生起，故說"四地善心"。彼色能阻礙如是小善生起，何況大善無上心，能阻礙出世善心生起，阻礙世間善生起無須說，故說"攝取四地善心"。因貪著欲樂之人不能以佈施等廣大善生起。"取消盡"即以自受樂而轉起不善心為緣，以阻礙轉起如捉入手，以不生滅盡而住。如是大眾聚集中彼攝取處無間可得，故說"住"，如"山住、河流"。故說"此中二義皆可"等。 "如是此"即依連聲長音變短，加入也字。"女色"即女身所屬及系屬之色處。究竟義成就，首先應顯示一般聲論相，后顯示不共，故依聖典顯示"破壞即"等。其中"破壞"即被寒等相違緣變異，或達到義。變異生起于相違緣和合時異類生起更顯著，但此差別從何而來？從"以寒"等語。如是作已，受等中一切色共名為共相，即一切色法共有之破壞。今以義舉說方式解釋色字而說"此"等。轉起於色蘊即如"或粗或細"等語。

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

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

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

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

我來翻譯這段巴利文： 3.86、89. 于"色生"此中色有為色，省略後分詞。此中義為色有生。于"遍相"即指地遍等所稱似相。以自果成性破壞為色，以自性因故說"具色等於此緣"。以手足等支分聚集性而確立為色，為色身故說"虛空等於此身"。 顯示以達到色變異心所趣性為色，為色處。依止高大圓滿等差別色去體形圓滿而得凈信為色量故說，故說"於此形狀"。"可愛色"等中色字為自性義。等字攝色定等。"有色見色"中因內部發毛等中以遍作想得色定為色，彼有此故說為有色。女四起色即攝女身所屬色，但為顯示系屬衣莊嚴等色亦能攝取男心故說"又"等。以取香色說涂香。雖"某女莊嚴"如是覺知之非身繫屬色對系屬心之男子亦能攝心而住，但彼非決定，為顯決定故說"身繫屬"。能適即能適於攝心。"前者"即為堅固前說義而說，如"二次縛為善縛"。或應見此依結論而說。"依譬喻說"即"如是攝住男子心"此一切前說依譬喻說，為顯彼譬喻義故說"如是此女色"。攝取勢力為攝取可能性，依彼顯示而說。 此"女色"等語為于應成就顯示攝取勢力之事因。彼王名那伽，因長牙故說"長牙那伽王"。以不律儀相即以眼門不律儀行相。"取相"即取生貪因之色為凈相。"往見街"即往見墓場。因彼成就過患隨觀。以事物貪而不信如是死故嘲弄彼等沙彌說"汝等面為煙色"。 因於三寶極凈信故及為區別于烏色帝須等故，彼帝須大王以信字區別而說。"攝住年少心"依關係而說。"完成誦經事"即為此于村不適色見可能成其無益故為阿阇黎所止入村后成為完成誦經事而住。故說"不取利益者語"。"識所著衣"即自己見日所著衣于彼死日往見墓場時所得而識知。"如是"即如是以導致死亡。此中為註釋未明義之解釋。

Nettinayavaṇṇanā

Idāni pakaraṇanayena pāḷiyā atthavaṇṇanaṃ karissāma. Sā pana atthasaṃvaṇṇanā yasmā desanāya samuṭṭhānappayojanabhājanesu piṇḍatthesu ca niddhāritesu sukarā hoti suviññeyyā ca, tasmā suttadesanāya samuṭṭhānādīni paṭhamaṃ niddhārayissāma. Tattha samuṭṭhānaṃ nāma desanānidānaṃ, taṃ sādhāraṇamasādhāraṇanti duvidhaṃ. Tattha sādhāraṇampi ajjhattikabāhirabhedato duvidhaṃ. Tattha sādhāraṇaṃ ajjhattikasamuṭṭhānaṃ nāma lokanāthassa mahākaruṇā. Tāya hi samussāhitassa bhagavato veneyyānaṃ dhammadesanāya cittaṃ udapādi, yaṃ sandhāya vuttaṃ – 『『sattesu ca kāruññataṃ paṭicca buddhacakkhunā lokaṃ volokesī』』tiādi (ma. ni. 1.283; mahāva. 9; saṃ. ni.

我來 譯這段巴利文： 導論註釋 現在我們將依論述方法對聖典進行義註釋。彼義註釋因在確定說法之生起、目的、器已及總義后容易作且易解，故我們首先確定經說之生起等。其中生起即說法因緣，彼有共與不共二種。其中共亦依內外差別有二種。其中共內生起即世間主大悲。因由彼激勵世尊心生為所化眾說法，對此說："緣于對眾生之悲愍,以佛眼觀察世間"等。

1.173). Ettha ca hetāvatthāyapi mahākaruṇāya saṅgaho daṭṭhabbo yāvadeva saṃsāramahoghato saddhammadesanāhatthadānehi sattasantāraṇatthaṃ taduppattito. Yathā ca mahākaruṇā, evaṃ sabbaññutaññāṇaṃ dasabalañāṇādayo ca desanāya abbhantarasamuṭṭhānabhāvena vattabbā. Sabbañhi ñeyyadhammaṃ tesaṃ desetabbākāraṃ sattānañca āsayānusayādiṃ yāthāvato jānanto bhagavā ṭhānāṭṭhānādīsu kosallena veneyyajjhāsayānurūpaṃ vicittanayadesanaṃ pavattesīti. Bāhiraṃ pana sādhāraṇaṃ samuṭṭhānaṃ dasasahassamahābrahmaparivārassa sahampatibrahmuno ajjhesanaṃ. Tadajjhesanuttarakālañhi dhammagambhīratāpaccavekkhaṇājanitaṃ appossukkataṃ paṭippassambhetvā dhammassāmī dhammadesanāya ussāhajāto ahosi. Asādhāraṇampi abbhantarabāhirabhedato duvidhameva. Tattha abbhantaraṃ yāya mahākaruṇāya yena ca desanāñāṇena idaṃ suttaṃ pavattitaṃ, tadubhayaṃ veditabbaṃ. Bāhiraṃ pana rūpagarukānaṃ puggalānaṃ ajjhāsayo. Svāyamattho aṭṭhakathāyaṃ vutto eva.

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

Apica tesaṃ rūpagarukānaṃ puggalānaṃ rūpasmiṃ vijjamānassa ādīnavassa yāthāvato anavabodho imissā desanāya samuṭṭhānaṃ, tadavabodho payojanaṃ. So hi imāya desanāya bhagavantaṃ payojeti tannipphādanaparāyaṃ desanāti katvā. Yañhi desanāya sādhetabbaṃ phalaṃ, taṃ ākaṅkhitabbattā desakaṃ desanāya payojetīti payojananti vuccati. Tathā tesaṃ puggalānaṃ tadaññesañca veneyyānaṃ rūpamukhena pañcasu upādānakkhandhesu ādīnavadassanañcettha payojanaṃ. Tathā saṃsāracakkanivattisaddhammacakkappavattisassatādimicchāvādanirākaraṇaṃ sammāvādapurekkhāro akusalamūlasamūhananaṃ kusalamūlasamāropanaṃ apāyadvārapidahanaṃ saggamaggadvāravivaraṇaṃ pariyuṭṭhānavūpasamanaṃ anusayasamugghātanaṃ 『『mutto mocessāmī』』ti purimapaṭiññāvisaṃvādanaṃ tappaṭipakkhamāramanorathavisaṃvādanaṃ titthiyadhammanimmathanaṃ buddhadhammapatiṭṭhāpananti evamādīnipi payojanāni idha veditabbāni.

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

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

我來翻譯這段巴利文： 1.173. 此中應見攝低劣狀態之大悲，因其生起乃為以正法說示手援度脫眾生出輪迴大暴流。如大悲，如是一切知智、十力智等亦應說為說法內生起。因世尊如實知一切所知法及其應說相，及眾生意樂隨眠等，以處非處等善巧隨所化意樂轉起種種方便說法。外共生起為具一萬大梵眾之娑婆主梵天請求。因於彼請求后時觀察法甚深所生少欲寂滅，法主生說法勇猛。不共亦依內外差別有二種。其中內為以何大悲及何說智此經轉起，應知二者。外為身重者諸補特伽羅意樂。此義註釋中已說。 目的亦依共不共有二種。其中共為世尊說法乃至無取般涅槃味解脫性。故說"此義談論，此義思惟"等。不共為令彼等身重補特伽羅於色斷除欲貪，二者皆為外。若取所化相續中由說力成就所稱目的，因如意義成就故亦為大悲者世尊之目的，依此方便可有內性。 又彼等身重補特伽羅於色存在過患不如實覺知為此說生起，覺知為目的。彼使世尊以此說以成就彼故。因說所成就果為所欲故令說者說為目的。如是彼等補特伽羅及其他所化以色為門於五取蘊見過患此中亦為目的。如是轉還輪迴輪轉正法輪、破斥常等邪說、護持正說、拔除不善根、植入善根、關閉惡趣門、開啟善趣道門、平息纏擾、斷除隨眠、不違"已解脫當解脫"前誓、違彼對治魔意、摧破外道法、建立佛法等此中亦應知為目的。 如彼等補特伽羅重視色，如是其他重視有身、附著有身、不知有為法及正等覺行道，專注不聞正法共住侍奉作意，背離聞持熟習通達正法，求解脫有者為此說之器。 此中總義以取色攝色界色處色蘊，以色為門斷四法三有輪方便，分別漏暴流等，超越喜好繫縛，舍離諍根，修三學，顯三斷，修止觀，成就修證等應知。

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

『『Assādādīnavatā, nissaraṇampi ca phalaṃ upāyo ca;

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

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

我來 譯這段巴利文： 此後當顯示十六理趣。其中"色"與其俱生為其所依及系屬一切色非色法除愛為苦諦。生起彼及緣彼之愛為集諦。彼二不轉起為滅諦。了知滅之道為道諦。其中以集為味著，以苦為過患，以道滅為出離，色所緣不善心與善心之攝取為果。因說所應成就目的即說為果。為此義世尊說此經。如彼善心不被攝取，如是攝受觀察修習力守護根門為方便。以男子善心攝取，借顯示彼色不共于其他色，利益者應善護心。此中此為世尊之教令，此為說理趣。因說理趣為顯示味著等相。于導論中說： "味著與過患，出離以及果與方便; 世尊之教令，為瑜伽者說理趣。" 由此說明註釋經義為說，或與說俱行為說。豈非其他理趣亦由註釋稱為說之經故與說俱行耶？此實如是，但此理趣多依字義即可了知與說俱行故應如是說，其他不然。因無離味著過患出離等顯示之經說。但味著等是說理趣為無餘說還是有餘說？唯無餘說。因於某經味著過患出離自相已來，彼中無所說。但于某處僅一分而來，非自相，彼中應依義抉擇未來會理趣。

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

『『Yaṃ pucchitañca vissajjitañca, suttassa yā ca anugīti;

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

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

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

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

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

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

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

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

Padaṭṭhānanti āsannakāraṇaṃ. Idha pana padaṭṭhānavicāraṇā padaṭṭhānotiādi yuttihāre vuttanayeneva veditabbaṃ.

我來翻譯這段巴利文： 因自具普眼故及由見彼自性故說"我"。因具乞食等功德及為對向故說"諸比丘"。為顯示無我及他故說"其他"。為顯示不得一及否定多性故說"一色"。因無如是色及不見故說"不見"。因涉及彼及不定故說"彼"。因涉及今當說相及否定其他相故說"如是"。因異分根依及同分依中無彼故說"男子"。因相執取之依及如是計度故說"攝取心而住"。為涉及如是所說相及為顯示故說"如"。因自親證及為令比丘親證故說"此"。因攝屬女相續及系屬彼故說"女色"，如是依逐字觀察為尋求理趣。由此尋求或於此尋求句問等為尋求，或即彼等尋求為尋求。因尋求理趣相為句問答前後攝受及別別抉擇味著等。此亦說： "所問及所答，以及經隨誦； 經之詳尋察，說為尋求理趣。" 于無始輪迴中女男互相喜樂色故"女色攝取男子心而住"為相應，此為相應理趣。因相應理趣相為顯示文義相應不相應差別。此亦說： "一切理趣中，彼等地與境； 相應不相應，說為相應理趣。" 相應即理成證成相應，此中相應思察為相應，省略後分如"色有為色"。或由與相應俱行為相應。 女色非如理觀察為不護根門之足處，彼為不修善法之足處，彼為一切雜染分增長之足處。相反地女色如理觀察為修念住之足處，彼為圓滿修習覺支之足處，彼為圓滿明解脫之足處，攝取善心為癡執著之足處，彼為行之足處，行為識之足處，如是轉起一切有輪。相反地不攝取善心為生起圓滿彼彼善法之足處，此為總略方法。別略則不攝取戒為無追悔之足處，無追悔為喜悅之足處等，應引導至無取般涅槃。此為足處理趣。因經中所來諸法之足處法及彼等之足處，由生起故足處理趣相為抉擇足處法。此亦說： "勝者說諸法，彼法有足處； 如是至一切，此為足處理趣。" 足處即近因。此中足處思察為足處等，應如相應理趣中所說方法了知。

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

『『Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā keci;

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

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

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

我來 譯這段巴利文： "一色"由取色處而取六外處,因外處性為一相。"心"由取意處而取六內處,因內處性為一相。如是依蘊界等亦應說一相性。此為相理趣。由此標示或於此以某說標示未說一相諸法為相。未來於經中諸法如已來相而抉擇之註釋,此為相理趣。此亦說： "說一法時中,諸法同一相; 說即說一切,此名為相理趣。" 于因緣中說此說對身重諸補特伽羅於色不見過患,"云何令彼等聞此說由見色過患門於一切五蘊中普遍斷除欲貪而脫一切輪迴苦,並令他住立其中",此中此為世尊意趣。詞義釋為語,彼"如是"等因緣句及"我不"等聖典句,依註釋及其隱義釋所說方法易作故我們不廣說。 依句句義說說安立經相屬為五種相屬。其中句與他句結合爲句相屬。句義與他句義結合爲句義相屬,稱為"作用作者結合"。具多隨順經與彼彼隨順結合,及具一隨順前後結合爲說相屬,于註釋分為"問隨順、意樂隨順、如隨順"三種。此中意樂應知為自意樂他意樂二種。說安立相屬應依四經安立而知。經相屬此中唯依初安立而知。"何故此中此心攝取經初安立"此考察于任何處不轉起。又此等眾生於無始輪迴中流轉男女互相喜樂五欲功德所稱色,其中女于男色執著貪染繫著黏著執取,彼執取難以分離。如是男于女色,其中見觸為重且為其他根本。故世尊被問"云何于女人應行"而說"即不見"。故世尊為令於五欲功德中色斷欲貪故初說此經。此為得涅槃行道之初行道。一說與他說比較亦為說相屬。此中應如是了知。"我不,諸比丘...住"此說與"諸比丘,凡眼所識色可意可愛可悅可樂與欲相應可染,若比丘歡喜讚歎執取而住,彼歡喜讚歎執取而住生起種種惡不善法"此說相應。如是"於色計度,于諸色計度,從色計度,計度'我的'色。諸比丘,不證知色不遍知不離貪不斷不能盡苦"。

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

『『Neruttamadhippāyo, byañjanamatha desanānidānañca;

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

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

『『Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

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

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

『『Dhammañca padaṭṭhānaṃ, bhūmiñca vibhajjate ayaṃ hāro;

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

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

『『Kusalākusale dhamme, niddiṭṭhe bhāvite pahīne ca;

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

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

我來翻譯這段巴利文： 4.112等諸說相應,此為四分理趣。由此差別集合或於此為分,四種分即四分,或此中有四分為四分。因四分相為分別語義意趣等四種。此亦說： "語義及意趣,文句及說緣; 前後隨順起,此為四分理趣。" "我不,諸比丘,其他...女色"由此顯示非如理作意。彼中心被攝取,由此為如理作意。其中非如理作意者增長渴愛無明,于彼等渴愛攝取轉起九種渴愛為根法,無明攝取轉起一切無明為根有輪,由如理作意攝取轉起如理作意為根諸法,及四種圓滿輪。此為轉起理趣。由此轉起或於此同分異分諸法,或彼等轉起為轉起。因說所取諸法依同分非同分法轉起相為轉起理趣。此亦說： "於一足處中,尋求余足處; 轉起于對治,名為轉起理趣。" 色有四種:業等起、心等起、時節等起、食等起,如是可意、可意舍、不可意、不可意舍。此中意指可意。心此中應知為善心。彼為欲界、色界、無色界、出世間四種。由受等相應法差別為多種,此為分別理趣。由此分別或於此雜染清凈諸法之地為分別。或彼等地之分別為分別。因分別雜染法清凈法依同分非同分足處地相為分別理趣。此亦說： "此理趣分別,諸法及足處; 與地同非同,應知為分別。" 女色攝取男子心而住是對非如理作意者,對如理作意者不攝取因善護諸根于諸戒中等持,此為轉變理趣。由此依對治轉變或於此經所說諸法,或彼等轉變為轉變。因所說諸法從對治轉變相為轉變理趣。此亦說： "善不善諸法,所說修及斷; 轉變于對治,名為轉變理趣。" 諸比丘、沙門、出家為異名語。其他、他、某為異名語。色、色相、眼所識為異名語。見、觀察、了知為異名語。如是、如此、此相為異名語。男子、補特伽羅為異名語。心、識、意為異名語。攝取、執取、盡為異名語。住、持、立為異名語。如、以何相、以何行相為異名語。女、婦女、女人為異名語,此為異名理趣。此中種種語言表達一義為異語,異語即異名。

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

『『Vevacanāni bahūni tu, sutte vuttāni ekadhammassa;

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

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

『『Ekaṃ bhagavā dhammaṃ, paññattīhi vividhāhi deseti;

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

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

『『Yo ca paṭiccuppādo, indriyakhandhā ca dhātuāyatanā;

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

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

『『Vissajjitamhi pañhe, gāthāyaṃ pucchitāyamārabbha;

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

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

『『Ekattatāya dhammā, yepi ca vemattatāya niddiṭṭhā;

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

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

我來翻譯這段巴利文： 由此種種說義為異語,異語即異名。因異名理趣相為於一義運用多種異名詞。此亦說： "于經中所說,一法多異名; 知經者能知,名為異名理趣。" 色依黑褐等方式多種施設。男子依剎帝利等方式多種施設。心依有限廣大等方式多種施設。"攝取"中攝取依攝取惡法方式及由違犯纏縛等多種施設。此為施設理趣。由此以諸相差別令知或於此諸義為施設。因施設理趣相為顯示一一法應以多種施設施設相。此亦說： "世尊說一法,以種種施設; 此相應當知,名為施設理趣。" 由相違緣和合生異相及得色變異,顯示具彼者心所趣向為色住,依無常門入,因無常是苦故依苦門入,因苦無我故依空門入。心為意識界,能攝取之渴愛及與彼一處諸惡法為法界,故依界門入。如是亦應說依蘊處等門入,此為入理趣。由此令入或於此經來諸法于緣起等為入。因入理趣相為依緣起等門入經義。此亦說： "緣起及諸根,諸蘊界與處; 由此而得入,名為入理趣。" "我不,諸比丘...見"為初句。"如是攝取男子心而住"為句清凈非初句清凈。"如此"等為句清凈及初句清凈,此為清凈理趣。由此凈成或於此經句句義問初句為清凈。因清凈理趣相為凈句句義問初句。此亦說： "依所問偈頌,答問而開始; 觀察凈不凈,名為清凈理趣。" "其他"因不觸及某別相故為總相住立。"一色"不分別彼為別說。"如此"因不定說為總相住立。"女色"不分別彼為別說,此為住立理趣。由此令入或於此總別諸法不分別為住立。因住立理趣相為不分別而抉擇經來諸法總別。此亦說： "諸法一性及,差別性所說; 不應分別彼,此名住立理趣。" 色之因為業無明等及業心等。見之因為轉向等。善心之因為如理作意等。"攝取"中攝取之因為非如理作意等,此為資具理趣。資具造作果為資具,即因緣。說資具為資具理趣。因為資具境或與資具俱行為資具。

Sutte āgatadhammānaṃ parikkhārasaṅkhātahetupaccaye niddhāretvā saṃvaṇṇanālakkhaṇo hi parikkhāro hāro. Vuttañhetaṃ –

『『Ye dhammā yaṃ dhammaṃ, janayantippaccayā paramparato;

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

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

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

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

Ettāvatā ca –

『『Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo;

Catubyūho ca āvaṭṭo, vibhatti parivattano.

Vevacano ca paññatti, otaraṇo ca sodhano;

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

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

我來翻譯這段巴利文： 因資具理趣相為顯示經來諸法之資具即因緣抉擇。此亦說： "諸法與彼法,展轉為諸緣; 引出彼等因,此為資具理趣。" "攝取男子心而住"中應知特別是渴愛無明為攝取,因依彼等生起攝取。其中渴愛以色為住立,無明以無色。特別是渴愛以止為對治,無明以觀。止得心解脫,果觀得慧解脫。如是彼等區分說為離貪離無明,此為等起理趣。由此等起或於此依足處等門諸法為等起。因等起理趣相為觀察經來諸法足處異名修習斷等起。此亦說： "諸法為彼根,牟尼說一義; 彼等應等起,此名等起理趣。" 如是到此： "說示及尋求,相應與足處; 相及四分別,轉起分轉變。 異名及施設,入于及清凈; 住立與資具,等起成十六。" 如是應知已顯示所說十六理趣。由此運或於此經歌等境無知疑惑顛倒為理趣。或自運彼等或僅運為理趣以果為名。或由說法者受法者依法之施與領受而運說為理趣。或如理趣。如項鍊稱為由多寶珠串集合由自體寶珠觸所生喜樂而息滅受用者身熱惱所生炎熱,如是彼等種種勝義寶相續註釋差別由自體勝義寶證得所生寂滅樂而息滅受法者心熱惱欲貪等煩惱所生。或運作無知等出離消除或說為理趣。或由運奪聽眾心意及令喜樂為理趣如語源法如"于諸有棄捨而行為薄伽梵"

1.verañjakaṇḍavaṇṇanā).

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

『『Taṇhañca avijjampi ca, samathena vipassanāya yo neti;

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

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

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

『『Yo akusale samūlehi,

Neti kusale ca kusalamūlehi;

Bhūtaṃ tathaṃ avitathaṃ,

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

Vuttanayena gahitesu taṇhāvijjātappakkhiyadhammesu visesato taṇhādiṭṭhīnaṃ vasena asubhe 『『subha』』nti, dukkhe 『『sukha』』nti ca vipallāsā, avijjādiṭṭhīnaṃ vasena anicce 『『nicca』』nti, anattani 『『attā』』ti vipallāsā veditabbā. Tesaṃ paṭipakkhato kusalacittaggahaṇena siddhehi sativīriyasamādhipaññindriyehi cattāri satipaṭṭhānāni siddhāniyeva honti.

我來翻譯這段巴利文： 1.毗蘭若品註釋。 此後當知五種方法即轉起等 - 其中渴愛無明為集諦,以彼等為住立等色法為苦諦,彼等不轉起為滅諦,了知滅之道為道諦。此中由渴愛攝取應依虛誑、詭詐、慢、過慢、放逸、惡欲、惡友、無慚、無愧等引導不善分。由無明攝取應依顛倒作意、忿、恨、覆、惱、嫉、慳、躁、難勸、有見、無有見等引導不善分。由說相反引導善分。如何?依無虛誑無詭詐等及不顛倒作意等。如是應依止分信根等,觀分無常想等引導清凈分,此為轉起方法之地。因註釋差別相為依渴愛無明雜染分經義及依止觀清凈分以四諦相應門引導,此名轉起方法。此亦說： "由止觀引導,渴愛及無明; 合以諸諦故,此名轉起方法。" 如轉起有此為轉起。如轉起以內住主要分而外轉起,如是此方法為義。或此中有轉起依渴愛即喜悅為轉起。 于如前說所取渴愛無明彼分諸法中渴愛為貪,無明為癡,與無明相應如有血而有膿,有渴愛而有成就瞋為瞋,如是由取三不善根,由彼對治取善心亦即取三善根。此中亦應知以貪或一切有漏善根為集諦,由彼生及為彼住立所緣之取蘊為苦諦等諦相應。此中果應依三解脫抉擇,應依三不善根三惡行雜染垢毒不善想尋等引導不善分,如是應依三善根三善行善想尋正法定解脫門等引導清凈分,此為三蓮方法之地。因註釋差別相為依不善根雜染分及依善根清凈分經義以四諦相應門引導,此名三蓮方法。以貪等三分雜染分及無貪等清凈分莊嚴為三蓮。此亦說: "以不善諸根, 引導及善根; 真實如不虛, 說彼三蓮法。" 于如說方法所取渴愛無明彼分諸法中,特別應知依渴愛見於不凈謂"凈",于苦謂"樂"為顛倒,依無明見於無常謂"常",于無我謂"我"為顛倒。由彼對治取善心成就之念勤定慧根即成就四念處。

Tattha catūhi indriyehi cattāro puggalā niddisitabbā. Kathaṃ? Duvidho hi taṇhācarito mudindriyo tikkhindriyoti, tathā diṭṭhicarito. Tesu paṭhamo asubhe 『『subha』』nti vipariyesaggāhī satibalena yathābhūtaṃ kāyasabhāvaṃ sallakkhento bhāvanābalena taṃ vipallāsaṃ samugghātetvā sammattaniyāmaṃ okkamati. Dutiyo asukhe 『『sukha』』nti vipariyesaggāhī 『『uppannaṃ kāmavitakkaṃ nādhivāsetī』』tiādinā (ma. ni. 1.26; a. ni. 4.14;

我來翻譯這段巴利文： 其中應由四根說明四種人。如何？貪行者有二種即鈍根和利根,如是見行者。其中第一種于不凈執取"凈"之顛倒,以念力觀察如實身體自性,以修習力斷除彼顛倒而入正性決定。第二種于非樂執取"樂"之顛倒,如"不允許已生欲尋"等。

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

『『Yo neti vipallāsehi,

Kilese indriyehi saddhamme;

Etaṃ nayaṃ nayavidū,

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

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

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

『『Veyyākaraṇesu hi ye,

Kusalākusalā tahiṃ tahiṃ vuttā;

Manasā olokayate,

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

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

『『Oloketvā disalocanena, ukkhipiya yaṃ samāneti;

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

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

Ettāvatā ca –

『『Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;

Sīhavikkīḷito nāma, tatiyo nayalañjako.

Disālocanamāhaṃsu, catutthaṃ nayamuttamaṃ;

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

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

我來翻譯這段巴利文： 6.58)以所說精進防護成就精進力驅除對治,以修習力破除彼顛倒而入正性決定。第三種于無常執取"常"之顛倒,以止力心得定而觀察諸行剎那性,以修習力斷除彼顛倒而入正性決定。第四種因相續、聚集、作用、所緣矇蔽于觸等法聚中無我而邪執著"我",以四句空作意破壞彼邪執著而證沙門果。亦應知以凈想等四顛倒為集諦,以彼等為住立所緣之五取蘊為苦諦等諦相應。此中果為四沙門果,此中應依四顛倒四漏暴軛縛不行道渴愛取箭識住無遍知等引導不善分,如是應依四念處四禪住立樂分無量正勤神足等引導清凈分,此為獅子游戲方法之地。因註釋差別相為依凈想等顛倒一切雜染分及依信根等清凈分以四諦相應引導,此名獅子游戲。此亦說： "以諸顛倒引導, 煩惱諸根正法; 方法論者說此, 名為獅子游戲。" 世尊以無畏迅速精進等殊勝相應為獅子,彼遊戲為說成為語業住處,故由顯示顛倒及對治於此有獅子游戲為方法。或由顯示力殊勝相應如獅子游戲故方法為獅子游戲。此中力殊勝為信等力或十力。 由此三義方法成就而二言說方法亦成就。如是由三義方法為方位而觀察善不善法為方觀察。此亦說： "于諸解說中, 善不善諸處; 以意觀察此, 說名方觀察。" 如是已觀察彼等諸法於三義方法相應中會合如鉤為鉤。此亦說： "以方觀察觀,舉起而會合; 一切善不善,此方法名鉤。" 故以意觀察義方法方位諸法為方觀察,會合彼等為鉤,如是五種方法皆相應。 如是到此： "第一為轉起,第二三蓮花; 獅子游戲名為,第三方法相。 第四說最勝,方法為方觀; 第五名為鉤,一切五方法。" 如是應知此中已顯示所說五種方法。引導由差別令知雜染清凈為方法,標示顯示經義為標示,方法亦為標示為方法標示。此經應見於十六種經安立中依反面為雜染分及通達無學分。於二十八種經安立中應知為世間出世間、七法住立、智所知、見修、自說、應答、善不善、許可及遮止。

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

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

我來翻譯這段巴利文： 其中十六種經安立即"雜染分經、習氣分經、通達分經、無學分經、雜染分及習氣分經、雜染分及通達分經、雜染分及無學分經、習氣分及通達分經、習氣分及無學分經、通達分及無學分經、雜染分及習氣分及通達分經、雜染分及習氣分及無學分經、雜染分及通達分及無學分經、習氣分及通達分及無學分經、雜染分及習氣分及通達分及無學分經、非雜染分非習氣分非通達分非無學分經"如是所說十六種教法安立。 其中由此染污為雜染,轉于雜染分雜染部分為雜染分。習氣為福修習,轉于習氣分為習氣分,或令隨順習氣為習氣分。通達為穿透貪蘊等為通達,轉于通達分或令隨順通達為通達分。學習完成諸法為無學,轉于無學分或令隨順無學為無學分。其中凡分別渴愛等雜染,此為雜染分。凡分別佈施等福業事,此為習氣分。凡分別有學戒蘊等,此為通達分。凡分別無學戒蘊等,此為無學分。其餘依彼等雜合方式所說。依一切漏防護等應知一切分。因其中分別雜染法、世間善行法、有學法及無學法。而一切分應知如"見而不見"等水等譬喻之說。

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

『『Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

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

Nettinayavaṇṇanā niṭṭhitā.

我來翻譯這段巴利文： 二十八種經安立即"世間、出世間、世間及出世間、有情住立、法住立、有情住立及法住立、智、所知、智及所知、見、修、見及修、自說、他說、自說及他說、應答、不應答、應答及不應答、業、果報、業及果報、善、不善、善及不善、許可、禁止、許可及禁止、讚歎"如是所來二十八種教法安立。其中系屬於世間或於世間所知為世間。此中凡經中說世間義,彼經為世間。如是出世間。凡經中部分說世間,部分說出世間,彼為世間及出世間。依有情意趣有情施設門而說為有情住立。依法而說為法住立。依二者而說為有情住立及法住立。依此方式應知一切句義。依贊嘆佛等功德而轉起之經名為讚歎 - "八支道最勝,四句為諸諦; 離欲勝諸法,具眼勝二足。"等 - 導論方法註釋終。

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

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

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

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

我來翻譯這段巴利文： 2.聲貴重等,以等字包括香味觸貪重。依意向者,依意樂。雖有由時節所生屬於女人相續之聲得獲,此中不意指彼故說"由心所生"。所說聲為說話等聲。歌聲為以音歌唱聲。女人笑聲亦應此中包括,因彼亦被男人所樂。故說:"又若聞女人聲於牆外或於城墻外或笑或說或歌,彼樂此"等。穿著衣者,鬆緊衣。裝飾者,足飾等裝飾。應知只是女聲者,因系屬女人故說。故說:"一切"等。不遠處者,于彼象群住處不遠之處。具足身者,具足身體堅實大身。大象者,大威力象。作上首者,作為群主。 因堅利性如角,有所謂角者為有角者,因金色性及大力性如獅子象等獸故如獸而為獸。于彼彼處由作業之變化性眼即為眼,彼由高舉性有廣長眼故為廣長眼眼者。唯骨為皮者為骨皮者。被彼制者,為彼獸所制被壓不動被捕。悲痛哭者,成為悲愍而哭號。仇敵怖畏解脫如何唯有同伴而非獨者故說:"莫令舍我如生命"。其中莫令舍我者,你莫令舍如此遭遇災禍如自己生命般親愛主人的我。 于山峰樂

2.17) imaṃ buddhamantaṃ mantento vadati.

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

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

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

我來翻譯這段巴利文： 2.17. 誦此佛咒而說。 其中升起者,從東方世界升起。具眼者,驅散整個輪圍界眾生之暗,由作令得眼之器而與彼等眼,以彼眼為具眼者。唯一王者,于整個輪圍界光明作者中以最勝義及染著義為唯一王。金色者,如金之色,即金色之義。照耀大地者為地照。故我禮彼者,因此我禮拜如是具德者。愿我們今日受你護而住于日者,成為受你今日守護而以四威儀住處安樂而住。 如是菩薩以此偈禮拜太陽已,以第二偈禮拜過去般涅槃諸佛及佛功德說"彼等婆羅門"等。其中彼等婆羅門者,彼等除惡清凈婆羅門。通達明者,達吠陀彼岸,或以吠陀達彼岸為通達明者。此中則作一切有為法顯明已知為通達明者。故說"一切法"。以自相共相方式作一切蘊處界法為自智所知顯明已,踐踏三魔頂而證正等覺,或超越輪迴之義。彼等受我禮者,彼等接受我此禮敬。愿彼等護我者,如是為我所禮敬彼等世尊愿護我守護我。禮敬諸佛...乃至...解脫者,此我禮敬愿屬於過去般涅槃諸佛,愿屬於彼等四果智所稱之覺,如是愿屬於彼等阿羅漢果解脫之解脫者,彼等之彼分、鎮伏、斷除、寂滅、出離所稱五種解脫,此我禮敬愿屬於彼解脫之義。彼作此護,孔雀行尋求者,此二句為大師成正覺已說。彼義為:諸比丘,彼孔雀作此護此守護已,于自己行境為花果等而以種種尋求而行。 如是行日已,傍晚坐于山頂觀看落下太陽思惟佛功德,為住處守護防護而又說梵咒說"落下"等。故說:"取日中食物"等。其中落下者,落下沉沒。彼作此護,孔雀作住處者,此亦成正覺已說。彼義為:諸比丘,彼孔雀作此護此守護已,于自己住處作住。護作之前者,于護作之前。雌孔雀者,如雌雞之雌孔雀。

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

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

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

6-

1. 正如色處一樣，香處也沒有在生起因緣方面的差別，所以說"四等起"。由於女人身體的香氣和塗抹在身上的香料等的香氣都與之相關，為避免籠統接受之過失，爲了確定此處所指的香氣，所以說"此香"等。其中"女人的"是指普通的女人。"臭氣"是指普通女人的身體香氣本質上是臭氣。"此處所指的"是說由於可意性而應當享受。那麼，為什麼說女人身體的香氣是臭氣呢？為此說"因為有些"等。其中"有馬香"是指她有如馬一樣的氣味。"有羊香"是指她有如羊一樣的氣味。"有汗香"是指她有如汗一樣的氣味。"有血香"是指她有如血一樣的氣味。"仍然貪戀"是指由於無始輪迴中無明等煩惱習氣牽引內心，以及對觸受味著迷的心態，愚癡者即便對這樣具有臭氣身體的女人也會產生貪戀。在說明了普通女人身體香氣的臭氣性質之後，現在爲了說明某些特殊女人並非如此，所以說"然而轉輪王"等。如果是這樣，為什麼這樣的女人身體香氣在此處不被考慮呢？為此說"這並非所有女人都有"等。由於顯示某些畜生道的雌性和某些人間女子的身體香氣極其令人享受，所以再次不加區別地接受說"或者是女性身體的香氣"等。應當理解為"女人香"是因為與之相關而這樣說的。
2. 在第四等處，"有什麼用"是指在此處所指的舌識可知的味中，說那些肢體味等有什麼作用。"塗抹嘴唇肉"是指塗抹嘴唇肉的，即唾液等。"等"字包括了塗抹嘴唇肉的檳榔口香等味。"一切那些是女人味"是因為應當從女人方面去理解。
3. "女人觸"在這裡也是同樣的道理。如果在這裡，女人的色等所緣普遍地佔據男人的心，那麼為什麼世尊要分別地取它們來教導呢？為此說"如是世尊"等。以"譬如"等來證明這個道理。"引導"是指引導到散亂，或者這才是正確的讀法。"引導"也就是會合。其他的聲等不是這樣，色等所緣不是這樣，這表明眾生對色等的執著似乎是不混雜的，但不應這樣理解，因為眾生的意樂是多種多樣的，爲了顯示這一點，所以說"對某些人"等。"依五種執著"是指依五種所緣的執著。因為某些男子對上述五種所緣都有執著，某些對其中幾種，或者只對一種，這些都應當理解為"五執著"，就像"七勝處八解脫"一樣。不是依五執著本生經，因為不是隻針對對每一個所緣都有執著的人。因為在那裡提到五個對每一所緣都有執著的人，所以那個本生經被稱為"五執著本生"。如果是這樣，這裡就沒有必要用它了，為此說"爲了作證"。"應當引用來講述"是指應當講述這些人由於對色等的執著而遭遇不幸和災禍。 6.

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

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

Rūpādivaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Paṭhamavaggavaṇṇanāya anuttānatthadīpanā niṭṭhitā.

1. Nīvaraṇappahānavaggavaṇṇanā

我將為您翻譯這段巴利文，保持完整性和準確性： 8. "他們的"是指這些經。"不願意輕蔑地接受"是說由於他的性質略有不同而不願意。"不超越"是指相符合。"到手兩朵"是指得到兩朵蓮花。"顯示歡喜的樣子"是指顯示滿意的樣子，因為其他女人各得一朵，而我得到兩朵。"哭泣"是因為想起她以前丈夫的口香。因為從他的口中散發著蓮花香。"拿走"是指從那個地方移除，或者讀作"使之拿走"，意思是一樣的。 "說善哉善哉"是指隨喜說法而說"善哉善哉"。"如蓮花於水中"是指就像蓮花香從口中生起一樣。"只說了世間"是指按字面意思而說。雖然這樣說了，但是不應該說字面的意思，應該引出出世間的意思來講說，因為世尊的教法具有解脫的意味。 色等品註釋完畢。 如是《滿足希求》增支部註釋書 第一品註釋中難解義釋完畢。 2. 斷除蓋品註釋

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

我將為您翻譯這段巴利文： 11. "第二"是指第二品。"即使一法"中，由"即使一自性"這樣說，表明這裡的"法"字是表示自性義，如"善法"等中那樣。由於是自性義，所以也成就了無有情義，因此說"應當理解法是以無有情義"。"凈相"是依法門而說的。這實際上可能是欲貪。因為它以自己的執取相而為凈，由於是其他以那種形式轉起的欲貪的相，所以稱為"凈相"。或者它的所緣是凈相。因為可意或以可意相而被執取的色等所緣被稱為"凈相"。這裡的相就是所緣。因此他將說："凈相是貪慾事的所緣"。或者"或"字是集合義，因為不變詞有多種意義。"增長"是指一再生起。"廣大"是指廣大性，意思是增長。"未生"是指尚未生起。其餘諸詞是它的同義詞。"諸欲"是指五種欲樂。"欲貪"是指稱為欲的意欲，不是欲作意欲，不是法欲。以欲求方式、以貪染方式的欲即是貪，稱為欲貪。以欲求方式、以喜悅方式的欲即是喜，稱為欲喜。以欲求方式、以渴愛方式的即是欲愛。"等"字應當理解為包括"欲愛、欲熱惱、欲昏迷、欲耽著"等這些詞。其中，如前所說理解欲義后，應當理解：以愛著義為欲愛，以熱惱義為欲熱惱，以昏迷義為欲昏迷，以吞嚥后確立義為欲耽著。欲貪以障礙善的轉起義而成為欲貪蓋，那就是欲貪。"以不現行"是指以不現行狀態。"以未經歷所緣"是指說"這是什麼"等事物后，依那一世未經歷的所緣。但是色聲等差別的所緣，即使在一世中也沒有所謂未經歷的，更何況在無始輪迴中。

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

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

我來將這段巴利文直譯成簡體中文： 所說的"以不現行的方式"等等，那是太簡略的，爲了詳細說明，所以說"其中"等等。其中以"有"的獲得是指獲得廣大有。因為這遠離粗重煩惱的現行。 在被呵責羯磨等時以及別住期間所應當履行的八十二種小行儀。因為這些不是在一切情況下都應當履行的，所以這些不包含在大行儀中，因此說"十四種大行儀"。同樣地，所說的十四種大行儀是：客僧行儀、住僧行儀、出行僧行儀、隨喜行儀、食堂行儀、乞食行儀、林居行儀、臥具行儀、浴室行儀、廁所行儀、和尚行儀、依止弟子行儀、阿阇梨行儀、親教弟子行儀。 其他的則是從"我要為別住比丘制定行儀"開始，說到"不應授具足戒，不應在地上經行者的經行處經行"等，對清凈比丘應履行的六十六種行儀。此後說"諸比丘，別住比丘不應與比別住比丘更長老的比丘、應重新置於本處的比丘、應行摩那埵的比丘、正在行摩那埵的比丘、應出罪的比丘同住於一覆蓋處"等，因為與清凈比丘所應履行的沒有差別，所以不必分別計算，由於應在別住長老等不同的人中履行，所以依據他們合併計為一，這樣算作五種，共七十一種行儀。 在舉罰羯磨所作的行儀中，依行儀制定而說："不應受用清凈比丘的禮敬、起立等...直至背部按摩"，這是不受用禮敬等為一種，以及"不應以破戒誹謗清凈比丘"等十種，如是成為八十二種。在這些中，有些是被呵責羯磨等的行儀，有些是別住等的行儀，應知以未得攝取的方式為二十二種行儀。雖然說了"十四種大行儀"，但"客僧行儀和出行僧行儀"等的分別獲取，是因為這些經常發生。煩惱不得機會，是因為心一直專注于履行行儀。非如理作意，即對無常等起"常"等的非方便作意。失念，即捨棄正念，意即離念。"如是也"中的"也"字，是期待后說而攝集未說之義。 依相續，即依問答相續等相續。依前後，即依前後文的觀察。對於受持者，即從阿阇梨處受持。對於誦習者，即誦習從阿阇梨處所學的文句。對於教授者，即以教導經文及其義理的方式教導他人。對於說法者，即以說法方式向他人說法。對於開顯者，即對在各自疑惑處提問者如實開顯義理。煩惱不得機會，是因為晝夜心專注于文句工作。"如是也"中的"也"字是攝集所說之義。其餘也是如此。

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

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

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

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

我來將這段巴利文直譯成簡體中文： "成為持頭陀行者"，即解釋已說之義"受持十三頭陀功德而行"。"爲了豐富"，即爲了衣等資具的豐富。意思是爲了使衣等資具大量生起而修行。"失去禪定者"，即因見到不相應色等任何禪定障礙之相而失去禪定者。"捨棄禪定者"，即因不修習而放棄禪定者。"閑談等"中，"等"字包括群眾聚會、睡眠、新業等。 "在七種隨觀中"，這裡七種隨觀是指：在無常隨觀、苦隨觀、無我隨觀、厭離隨觀、離欲隨觀、滅隨觀、舍隨觀、盡隨觀、衰隨觀、變異隨觀、無相隨觀、無愿隨觀、空隨觀、增上慧法觀、如實智見、過患隨觀、省察隨觀、還滅隨觀等十八種大觀中，從最初所說的無常隨觀到舍隨觀為止的七種。這裡應說的內容，應當從清凈道論註釋中獲取。 "因為沒有習行"，是因為前生中以禪定鎮伏煩惱者沒有欲貪等的習行。"前所未經歷的"，即在那一世中前所未經歷的。"生起"，其同義詞是"已生"等。然而，由於一切法剎那性，已生起的欲貪必定在那一剎那滅去，它滅去後又生起另一個，那麼如何說它一再出現和積聚呢？為此說"其中一次生起的欲貪"等。"這是不可能的"，即這是沒有原因的。意思是沒有這樣的原因：已生起的欲貪不滅，已滅的同一欲貪會再生起。 "貪處"，即能生貪的。在無常等中以常等方式的顛倒作意，這裡是非如理作意，所以說"在無常中[作意]為常"等。"非如理作意"，即非方便作意，意思是不是善法生起的原因的作意。"邪道作意"，即非善法生起之道的作意。"與真理相違"，即不隨順真理現觀。以"作意"等說明作意的緣，是由此前生起的意門不善速行，以果的施設而如此說。因為依其力量，它成為不善生起的近依。"作意"，即轉向有分心故名作意。"隨作意"，即一再地轉向。"思惟"，即從有分所緣轉向其他。"作意"，即注意。"作意"，即隨著所緣生起而在意中作意安立。"這稱為非如理作意"，即這種具有非方便邪道作意相的稱為非如理作意。 12.在第二經中，如食物變質，即如食物腐敗而變質，心的惱害即是導致心的變異。因此說"舍離自然狀態"。由此心受損如腐臭的粥等舍離先前的自然狀態，故名惱害。瞋恚本身因為是後後生起的瞋恚之因而成為瞋恚相，瞋恚的因緣所緣也是瞋恚相，所以說"這是瞋恚和瞋恚所緣的同義語"。"在註釋中"，即在大註釋中。

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

我來將這段巴利文直譯成簡體中文： 13.在第三經中，昏沉性是昏沉，如酥油團一樣，由於不舒展而成為心的凝滯狀態，意思是束縛性。損害即惛沉，意思是以不適業性而損害。因為在阿毗達磨中以"在那個時候心的不適業性"等描述昏沉，以"在那個時候身的不適業性"等描述惛沉，所以說"心的不適業性是昏沉，三蘊的不適業性是惛沉"。 雖然[昏沉惛沉]彼此不相離，如同心身輕安等，應當看到心與心所依次各有其特性，那就是它們的不適業性等的特殊緣性，這是它們的自性。"猴子睡眠"，即解釋已說之義為"瞌睡狀態"。使眼瞼產生搖動，故名瞌睡，瞌睡的狀態為瞌睡性，即是說瞌睡性。"二者"，即昏沉與惛沉。"應知詳細"，應與此相連解。 心的不適業性，即心的病態。因為病人被稱為不適業者。在律中也說："尊者，我不是不適業者"。適時適宜即適業，即無病性，與此相應為適業者，非適業者為不適業者。不適業性，即稱為心病的不適業狀態。沉沒，即沉沒狀態。因為支撐威儀的心無法維持威儀，如樹上的蝙蝠，如粘在柱子上的糖漿罐子那樣下垂下沉，考慮到它的那種狀態，所以說"沉沒"。第二詞是由字首增強的。 "身"，即稱為受等三蘊的名身。不適業性與不堪能性，如前所說的方式。如雲遮蔽虛空為遮蔽。遮蔽即覆蓋或壓制之義。從一切方面遮蔽為遍遮蔽。不樂等的意義應當依照分別論所說的方式理解，所以爲了顯示在那裡所說的聖典而說"因為這樣說"等。

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

我來將這段巴利文直譯成簡體中文： 其中"在遠處"，即在遙遠處或空閑處。"增上善"，即止觀等法。"不樂"，即樂的對立。"不樂性"，即不歡喜的狀態。"不欣樂"，即不欣樂的狀態。"不欣樂性"，即不欣樂的行相。"憂慮"，即憂慮的狀態。"焦躁"，即因憂慮而焦躁，即是說憂慮者在此處此處的渴愛。或者"焦躁"即動搖。 "懈怠"，即生來的懶惰，意思是本性的懶惰。因此，在行善時身體的不舒展、萎靡、生來的懶惰稱為懈怠，而不是因病、氣候等導致的身體病態。"懈怠性"，即懈怠的行相。"懈怠心"，即被懈怠征服的心態。懶惰的狀態為懶惰，懶惰的行相為懶惰性。懶惰的狀態為懶惰性。如是以這一切詞都是說明煩惱方面的身體懶惰。應當理解：由於昏沉睡眠因緣的貪等煩惱的力量而有名身的懶惰，這也適用於色身。 "打呵欠"，即顫動。一再打呵欠為頻頻打呵欠。"前屈"，即向前彎曲。"后屈"，即向後彎曲。"周屈"，即向四周彎曲。"仰伸"，即如從織機上起身的織工抓住某物將身體直立一樣，使身體向上伸展。"疾病"，即已生的病態。如是以這一切詞都是說明因昏沉睡眠因緣的貪等煩惱而有身體的束縛。 "已食者"，即已進食者。"食昏"，即食物引起的病態。因為被重食征服而似昏迷。"食疲"，即因食物而疲憊的狀態。"食熱"，即食物引起的熱惱。因為在那時因熱惱生起而諸根受損，身體衰退。"身重"，即依食物而有身體的不適業性。"不適業性"等如前所說的方式。 "萎靡"，即因不舒展而退縮。其餘兩個是行相與狀態的說明。"昏沉"，即如酥油團一樣因不舒展而成團住著。"昏沉性"是行相的說明。昏沉的狀態為昏沉性，意思是因不舒展而有束縛。應當理解：以這一切詞都是說明因昏沉睡眠因緣的貪等煩惱而有心的病態行相。"前四法"，即不樂、懈怠、打呵欠、食昏這四法。因為當昏沉睡眠生起時，不樂等也會出現，所以說"以親依止邊際"，意思是成為親依止緣的邊際。

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

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

我來將這段巴利文直譯成簡體中文： 14.在第四經中，掉舉性是掉舉。由於某法的力量而心成為掉舉，或與之相應的諸法，那個法就是掉舉。惡作是惡所作，不善行和善行。未作的也是惡作。因為人們這樣說："我所未作的，那是惡作。"如此，已作未作的不善行和善行是惡作，這裡應當理解：緣於此而以後悔方式生起的心是惡作。它的狀態是惡作。 心的掉舉行相，即是說心的不寂靜行相。因為掉舉以不寂靜為相。對已經發生的具有已作未作特徵的不善行善行以追悔方式而有的不正追憶是後悔。因為惡作也因追悔已作未作而有心散亂性，所以有不寂靜行相，因此說："心的不寂靜是掉舉惡作的名稱"。而且那心的不寂靜即是指掉舉惡作。而且它不與自己俱生，所以說："這是以親依止邊際為緣"。而親依止緣性應當依先前生起而理解。 15.在第五經中，疑離去於他為疑惑。或以此考察自性而困擾為疑惑。

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

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

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

『『Kāmā te paṭhamā senā, dutiyā arati vuccati;

Tatiyā khuppipāsā te, catutthī taṇhā pavuccati.

『『Pañcamaṃ thinamiddhaṃ te, chaṭṭhā bhīrū pavuccati;

Sattamī vicikicchā te, makkho thambho te aṭṭhamo.

『『Lābho siloko sakkāro,

Micchāladdho ca yo yaso;

Yo cattānaṃ samukkaṃse,

Pare ca avajānāti.

『『Esā namuci te senā, kaṇhassābhippahārinī;

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

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

我來將這段巴利文直譯成簡體中文： 16.在第六經中，"不得因或緣"，這裡以"因"的獲得說明能生的原因，以"緣"的獲得說明能維持的原因。或者"因"是取因，"緣"是說協同因。"那個"是煩惱。"轉向阿羅漢果"，即送心趣向還滅，增長觀而取得阿羅漢果。"在此行乞"為行乞處，這是乞食村的同義語，在那行乞處。"遇到支出"，即遇到養家相應的支出。"積集"，即積聚。"炭火所烤"，即在無焰炭火上烤的。"這是什麼"是諸比丘呵責時說的。"活著的餓鬼眾生"，是以推測方式說"是活著而以那個自體達到餓鬼狀態的眾生"。"水罐"是盛水的罐子。"如何殘酷"，即極其殘酷。"果報將如何"，即你所作業將來要經歷的果報將如何。 "破壞"，即以切斷破碎等方式毀壞。"顯示鹿鳥"，即因顯示自己所坐之處而得此名的鹿鳥，獵人帶到林中，以它們的聲音殺捕所來的鹿鳥。"長老"，即小缽食帝須長老。"神通所化作"，即以決意等方式化作神通。這是對格的具格用法。"火花"，即火星的產生，意思是火星。"正在看著"，這是主格的不關心用法。"那位長老"，即那位彌勒帝須長老。"那個"，即那個火花。"有能力的"，即在領受誦習等上有能力的。"以苦為因緣"，即以苦為近因，是說以苦為因緣的信。因為通過行儀門說業處，所以說"住於行儀之首"。"稻草堆"，即稻草堆積。 "努力"，即在止觀等中精進。"出離"，即從懈怠出離，或為驅除諸欲而出離，兩者都是說精進。因為精進以努力方式為努力，以從懈怠出離方式稱為"出離"。"修習佛陀教法"，即在佛世尊的教理、實踐、證悟三種教法中修習作功。如此修習者摧破魔軍。其中魔軍是： "欲是你第一軍，第二稱為不樂； 第三是飢渴你，第四稱為愛慾。 第五昏沉睡眠，第六稱為怖畏； 第七是疑惑你，覆藏剛強第八。 利養名聲恭敬， 邪得而有名譽； 自己高舉自身， 輕蔑於他人者。 這是你魔軍眾，黑暗之所擊打； 非勇者不能勝，勝已得安樂。" 如是所說的欲等差別的魔軍。這裡因為最初欲塵和煩惱欲迷惑在家眾生，克服它們而成為出家者后，在偏僻住處或任何增上善法中生起不樂。因為這樣說："朋友，出家者難以歡喜。";

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

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

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

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

我來將這段巴利文直譯成簡體中文： 因為他們的生活依賴他人，所以飢渴困擾他們，被飢渴困擾者的尋求渴愛使心疲憊。然後他們心疲憊時，昏沉睡眠襲來，之後未獲殊勝而住在難以親近的林野偏僻住處時，生起名為恐懼的畏怖。他們疑慮畏懼，長時不享受獨處之味而住時，在修行中生起"這或許不是道路"的疑惑。除去那個而住時，因些微的殊勝證得而生起慢、覆藏、剛強。除去那些而住時，依靠更多的殊勝證得而生起利養、恭敬、名聲。因利養等而迷醉，顯示似法而得到邪名譽，住于其中而以出生等抬高自己，貶低他人，所以應當了知欲等是第一軍等。"蘆屋"，即以蘆草編織覆蓋的房屋。 "將住"，即將以領受、誦習、作意等而住。"生死輪迴"，即一再稱為生的輪迴轉。"將作苦的終結"，即將證得稱為苦的終結的涅槃。"palālapuñjāhanti"，即"palālapuñjaṃ ahanti"的詞分析。"第三地"，是指阿那含果而說。 "三歲比丘時"，即具足戒後有三年者為三歲，三歲而他是比丘為三歲比丘，以他標示的時間為三歲比丘時，在那時。意思是說當他成為所謂三歲比丘時。"作業"，即作修習業。"文句業"，即關於文句的領受等業。"作缽食恭敬"，即以滅盡煩惱作為雨安居三月所得缽食的恭敬供養。比丘作缽食恭敬時，為使施予自己缽食的人們得大果報，以滅盡自相續中的煩惱而凈化，取得阿羅漢果。 "大有"，這裡"大"字表示尊敬，"有"以名字的一部分稱呼帝須有長老。因為以名字的一部分也有稱呼，如"提婆達多"[稱]"達多"。或者"大有"是親切的稱呼，他有大的存在、顯赫、福德智慧等成就，故為大有。"被遮蔽的七葉樹根"，即被枝葉等遮蔽成濃蔭的七葉樹根。"以不凈業處為基礎"，即以發等不凈分修習所得的近行定或安止定為基礎。這裡不凈所緣的近行禪等業，因為是上面應當修習之業的原因處所，故稱為業處。

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

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

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

我來將這段巴利文直譯成簡體中文： 因為數量達到一千二千，所以說"大眾"。"從自己住處到長老處"，即從自己住處乘空而來，在精舍附近降下，到坐在日住處的長老那裡。"為什麼來"，即因何因來。"在一切晝夜時分都得不到機會"，據說那長老即使被告知"賢友，你沒有機會"，也說"尊者，我將在思維殿時請問"，被告知"在那處他人會請問"，又說"尊者，在乞食道上"，被告知"在那裡也有他人請問"，[又說]"在穿下衣處、披大衣處、取缽處、在村中行乞后在食堂喝粥時，尊者"。"在那裡也有長老們消除自己的疑惑，賢友"。"尊者，我將在從村內出來時請問"。"在那裡也有他人請問，賢友"。"尊者，在中途"。"尊者，在食堂用餐完畢時"。"尊者，在日住處洗足時"。"從那時起直到黎明有其他人請問，賢友"。"尊者，在取齒木去洗面時"。"那時也有他人請問"。"尊者，在洗面回來時"。"在那裡也會有他人請問"。"尊者，在進入住處坐下時"。"在那裡也有他人請問，賢友"。如此在一切晝夜時分請求都得不到機會，關於這點說："如此沒有機會，死亡怎麼會得到機會呢？"。"尊者，洗面後進入住處，使三四坐具溫暖，作如理作意業，難道不應該得到機會嗎？"，他以這樣的意圖而說。"摩尼色"，即青玉摩尼色。 "正在努力"，即正在精進。"清凈自恣"，即"我已清凈"如此進行的清凈自恣。這是阿羅漢們的自恣。"黑點或"，是指大的黑點而說，"斑點或"，是指小的。以兩者都顯示戒的清凈性。 "精進業者"，即從事精進業者。"已得道路"，即已得方法，意思是說最初已得教授。"被棄"，即被捨棄。"如秋季葫蘆"，如秋季被風日所擊的散落各處的葫蘆一樣。"鴿色"，即鴿子的顏色。"見到這些有何樂"，即見到如此這些骨頭，你們有什麼樂呢？意思是說難道不是連極少的樂也不應該做嗎？"未曾說第二話"，即未曾對自己的長輩說違背所說話語的第二話。

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

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

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

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

我來將這段巴利文直譯成簡體中文： 以彼分，以彼分的斷為彼分斷。如同夜間被點燃的燈對黑暗那樣，以觀的支分所成的智分，依對治方式對所應斷的諸法的斷，這稱為彼分斷。如欲貪等不能纏繞心而住，如是遮止纏繞，使其不生起，即鎮伏，為鎮伏斷。如投入有水藻的水中的瓶對水藻那樣，以彼彼世間定對障礙等的對治法的鎮伏，這稱為鎮伏斷。 以此正確地斷絕煩惱為正斷，以此捨棄煩惱為斷，稱為正斷的斷為無餘斷即正斷斷。如被雷電擊中的樹那樣，以聖道智對結等諸法的斷令其不再生起，這稱為正斷斷。以此平息、止息煩惱熱惱為平息，即果，那平息即是斷為平息斷。以此一切煩惱或一切有為法出離、遠離為出離，即涅槃，那出離即是斷為出離斷。"正在平息"，即正在作煩惱的止息。"以世間出世間"，因為彼分斷和鎮伏斷是世間的，其餘是出世間的而說。 以此測量果如被放入生起處為相，這是因的同義語。不凈的相，或者不凈即是相為不凈相。依不凈的禪那以所依能依的言說稱為不凈，如說"床座發出歡呼"。因此說："在十不凈中生起的有所緣的初禪"。"以'在無常[觀]無常'等方式所說的"，以此顯示四種如理作意。應當理解：在此之前和這裡取四種非如理作意和如理作意是爲了顯示無餘。其中在不凈中"不凈"的作意是這裡所意，或者因為隨順，應當理解也取其他的。 在十一不凈中取可厭相，或者如何在那裡生起取相，如是修習是不凈相的取得。專注于能導致近行定和安止定的不凈修習是不凈修習的專注。他們說：在食知量者因為沒有被昏沉睡眠征服而不得入處，所以欲貪被斷。但是依食物而在食物中生起厭惡想，見到它的變化、它的所依和它成為胃物的不凈性，以及見到身體依食物而住，特別是稱為在食物上知量者，他的欲貪必定被斷。說"十種不凈相"是依顯著而說。但應當理解包括身至唸的十一種不凈相。 "不食而飲水"，意思是為給飲水留空間而不食四五口食物而飲水。因此說："在四五口食物的空間時"。但阿毗達磨疏作者在這裡推測"四五口食物，食已飲水"的讀法而作另外的解釋，那與義注不相符。不凈業帝須長老是見牙骨者。

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

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

我來將這段巴利文直譯成簡體中文： 17.在第七中，以利益遍滿而親近為友，即利益者的人，在彼友中存在，或者這是友的，為慈，即利益性。其中說"慈"時，安止和近行都可以，因為是共通之語，所以說："慈，僅此預備分也可以"。"也"字包含安止。因為未達到安止的慈不能很好地解脫，所以說"只是意指安止"為心解脫。 對眾生慈憫的、引導利益的生起、轉起是慈相的取得。最初生起的慈作意，因為是後來生起的因，慈作意即是慈相。業是他們自己的為業己者，即眾生，其性為業己性，即業繼承性。在嗔和慈中如實地思察過患和功德是這裡的思察。與住于慈者為善友是這裡的善友性。"特定、不特定、遍滿諸方"，以自己、極愛、中性、怨敵而特定，在破除界限時不特定，以遍滿一等方位而遍滿諸方，應當理解在慈的取得中。或以精舍、街道、村莊等而特定遍滿諸方。不含精舍等指示而依東等方位為不特定遍滿諸方。或者關於如此二種取得而說"特定、不特定、遍滿諸方"。取得應當理解直到近行。對所取得的修習為修習。其中依"一切眾生、生物、有情、人、自體所攝"而有五種。在每一種中以"愿無怨、無惱、無苦、保持自己安樂"四種轉起，成為二十種無限遍滿慈。依"一切女人、男人、聖者、非聖者、天神、人、墮處者"七處而轉起為七種或二十八種，依十方為處而轉起為十種，或在每一方依眾生等、女人等、無怨等的差別有一百八十四種，應當理解為有限遍滿。"修慈者"，即修慈禪者。"你對他生氣"等是顯示省察的方法。"如未接受的贈禮"，如未接受的禮物。"在思察"，即在審察。如在瓦達尼森林的自護長老。

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

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

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

『『Bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino;

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

『『Aniccā vata saṅkhārā, uppādavayadhammino;

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

我來將這段巴利文直譯成簡體中文： 18.在第八中，因為具有建立善法實踐的性質和消除其對治的性質，所以從發起界等開始轉起的精進，因此說"初發起精進"。因為僅僅初發起不能驅除懈怠和得到力量，所以說"因為從懈怠出離而比那個更有力"。又因為由於一再生起而得到修習，帶來更上更上的殊勝，變得極其有力，所以說"因超越更上更上的地位而比那個更有力"。"驅除"，即除去。如舉起大鐵栓的人需要大努力，這裡也是如此，所以說"出離是爲了拔除心的鐵栓"。只有大精進才能砍斷他人所作的束縛，這裡也是如此，所以說"精進是爲了切斷心的束縛"。 具有已開始、已成就、已圓滿的精進為已發精進，即已成就精進，具有已開始、已建立的精進為已發精進。從事於精進發起，所以說："已發精進即具足精進和策勵精進者"。"離四過"，即離過分懈怠等四種過失。以"不過分懈怠"等顯示離四過性。因為過分懈怠的修習心會屬於懈怠分，過分策勵則屬於掉舉分。不深入修習道路而陷入退縮是過分懈怠。深入后內在退縮是內部收縮。過分策勵是過分發起精進。外部散亂是追隨外散尋思。這精進導致經行等身體加行為身精進，其他為心精進。"日夜五分"，即稱為午前、傍晚、初夜、中夜、后夜的五分。"兩者"，即身精進和心精進。彌勒帝須長老和大西瓦長老的故事前面已經顯示。 而力摔跤長老的故事應當如此了知。據說他在在家時以摔跤遊歷，在三王國獲得旗幟，來到銅色洲（斯里蘭卡）見國王，得到國王的護持。一日經過長椅佈施堂門時，聽到"不屬於你們"品："諸比丘，色不是你們的，應當捨棄它，捨棄它將長期有益安樂"，他思考："色確實不是自己的，受也不是"。他以此為鉤，出離前往大寺，請求出家。出家后受具足戒，熟習二部戒律，帶領三十位比丘去阿瓦拉瓦利亞寺院修習沙門法。腳疲勞時以膝蓋經行。一天夜裡一個獵人以為他是鹿而刺他，長矛貫穿而過。他令拔出那長矛，以草團填滿傷口，令自己坐在石板上，作了空間，增長觀，與無礙解一起證得阿羅漢果，以咳嗽聲召來的比丘們解說，並說此感興語： "最上佛所說，一切世間最勝說者； 此色非你們，諸比丘應捨棄。 諸行實無常，有生滅之法； 生已而滅盡，彼寂滅為樂。"

1.106; theragā. 1168);

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

『『Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;

Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ.

『『Evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ;

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

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

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

我來將這段巴利文直譯成簡體中文： 庫屯比亞子帝須長老的故事也應當如此了知。據說在舍衛城有一名叫帝須的富家子，捨棄四千萬金后出家，住在無村的林中。他弟弟的妻子派遣五百盜賊說："去把他殺死。"他們去圍坐長老。長老說："優婆塞們，你們為什麼來？""我們要殺死你。""優婆塞們，請收下保證讓我活到今夜。""沙門，在這地方誰會做你的保證？"長老取大石打破大腿骨說："優婆塞們，保證可以嗎？"他們退去，在經行處頭端生火躺下。長老鎮伏痛受，省察戒時，依清凈戒生起喜悅。從此漸次增長觀，作三夜沙門法，在黎明升起時證得阿羅漢果，說此感興語： "打破兩腳已，我將使你們平靜； 我厭惡羞恥，我對貪慾死亡。 我如是思惟，如實觀察已； 當黎明升起，證得阿羅漢。" "取過多食相"，即對過多食取昏沉睡眠的相，意思是"吃這麼多時那食物成為昏沉睡眠的因，吃這麼多時則不是"，[如此]取昏沉睡眠的因非因。這是以相反方式說的，所以應當理解：吃這麼多時那食物不成為昏沉睡眠的因，即實際上顯示在食物上知量。因此說："四五[口]等，那不是[因]"。"日間太陽光"，應當如此了知這裡的意思：即夜間也作意白天所取的太陽光相。因為頭陀支依精進，所以說"以依頭陀支的適宜談話也"。 19.在第九中，"以禪那或觀而寂靜心者"，即以禪那或觀使未寂靜的煩惱離去而寂靜心者。掉舉和惡作以追悔已作未作而轉起，因帶來心的不寂靜，與掉舉有相同相，所以說兩者的斷因為一。多聞者以文句和意義考察經等，多住於此，能得義味等，所以沒有散亂。由如法實踐和如應有的作業轉起，沒有散亂和追悔已作未作，所以說"以多聞也斷掉舉惡作"。應當理解：以多聞斷掉舉惡作的程度，以好問和知律也斷那個的程度。親近長者能帶來長者的戒性，因為能使心寂靜，所以說"能斷掉舉惡作"，但應當理解：不考慮長者性而說持律者為能除惡作的善友。出家者的散亂大多因惡作而有，所以以"多問應許不應許"等律的方式顯示好問等。

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

Nīvaraṇappahānavaggavaṇṇanā niṭṭhitā.

1. Akammaniyavaggavaṇṇanā

2. Tatiyassa paṭhame abhāvitanti samathavipassanābhāvanāvasena na bhāvitaṃ tathā abhāvitattā. Tañhi 『『avaḍḍhita』』nti vuccati paṭipakkhābhibhavena paribrūhanābhāvato. Tenāha bhagavā – 『『akammaniyaṃ hotī』』ti.

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

4. Tatiye abhāvitanti ettha bhāvanā nāma samādhibhāvanā. Sā yattha āsaṅkitabbā, taṃ kāmāvacarapaṭhamamahākusalacittādiabhāvitanti adhippetanti āha – 『『devamanussasampattiyo』』tiādi.

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

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

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

29-

我來將這段巴利文直譯成簡體中文： 20.在第十中，因為多聞者能了知法的自性，所以疑惑完全沒有機會，因此說"以多聞等疑惑被斷"。雖然以多聞和好問能斷一切八事疑惑，但其餘疑惑是以三寶疑惑為根本，所以說"也以多問三寶"。因爲了知三寶功德，所以"對師懷疑"等疑惑不生。在律上熟練能斷"對學處懷疑"所說的疑惑，所以說"也以在律上熟練"。"多信解稱為凈信"，即以信入信處所稱為勝解而多勝解。應當理解勝解即是生起勝解。或者以信傾向趨向為勝解。因為已顯示障礙的緣及緣的破壞，所以說"已說輪迴和出離"。 障礙斷除品註釋完畢。 3.不適業品註釋 21.第三品第一經中"未修習"，即未以止觀修習方式修習，因為如此未修習。因為無法以對治克服而增長，所以那被稱為"未增長"。因此世尊說："成為不適業"。 22.第二經應當以相反方式了知意義。"在第一"，即在第三品第一經。"以輪迴方式"，即以異熟輪迴方式。"三界輪迴"，即三界異熟輪迴。"獲得輪迴的業"，即為獲得異熟輪迴而作近依的業，應當理解：以取業也包括作為其助伴的煩惱輪迴。"獲得出離的業"，即作為證得出離的近依的業。但是，產生最後有的業，是不是獲得出離的業？不是，因為是輪迴的基礎。但是可以了知如最後有的結生是出離的近依。因為沒有三因結生決不可能有殊勝的證得。"在這些經中"，即在這第一第二經中，依次說的正是輪迴和出離。 23.在第三經中"未修習"，這裡修習即定修習。那裡應當期待的，意指欲界初大善心等未修習，所以說"天人成就"等。 24.在第四經中，因為"心"是指依出離而生起的心，所以應當了知這樣的關連：因為不生起生老病死憂等苦而導向大利。 25-26.在第五六經中"已生起"，即使是未滅生起等三剎那也因為未修習而沒有修習，因為未顯現而不能完成智者認可的已生起作用，如"無子"。因為他雖然有能力而不完成對父親的子的作用，在世間被稱為無子，這也是這樣。所以說"為什麼"等。"在那些法中"，即在作為出世間基礎的禪那等中。但長老顯示達到頂點的修習心而說"只是道心"。 27-28.在第七八經中"未再再作"，即未以修習多作方式再再作。"這兩個也"，即在這兩經中出現的這兩個心也。 29-;

1. Navame adhivahatīti āneti. Dukkhenāti kicchena. Duppesanatoti dukkhena pesetabbato. Matthakappattaṃ vipassanāsukhaṃ pākatikajjhānasukhato santatarapaṇītataramevāti āha – 『『jhānasukhato vipassanāsukha』』nti. Tenāha bhagavā –

『『Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

Amānusī rati hoti, sammā dhammaṃ vipassato.

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

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

Tañhi cittaṃ vissaṭṭhaindavajirasadisaṃ amoghabhāvato.

Akammaniyavaggavaṇṇanā niṭṭhitā.

1. Adantavaggavaṇṇanā

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

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

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

Adantavaggavaṇṇanā niṭṭhitā.

1. Paṇihitaacchavaggavaṇṇanā

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

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

Ettha hi cūḷasāropamādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 29-30.在第九經中"帶來"，即引生。"以苦"，即以艱難。"難使"，即難以驅使。達到頂點的觀樂比一般禪樂更寂靜殊勝，所以說"觀樂比禪樂"。因此世尊說： "比丘入空屋，心寂靜安住； 超人之喜樂，正觀諸法時。 隨處而思察，諸蘊生與滅； 得喜與歡悅，知彼為不死。" 因為那心如同已放出的因陀羅金剛，因為不虛。 不適業品註釋完畢。 4.未調品註釋 31-36.第四品第一經中"未調"，即無心修習而未調。所以說"無念防護"。第四在第三中應當以相反方式瞭解意思。第五六經"如前相似"，即如第三四相似。 37-38.在第七八經中"這裡的譬喻"，如在第一等中以未調象馬等作為譬喻，如是這裡在第七八經中說"應當依未護房門等方式了知"。 39-40.在第九十經中"以四個詞"，即應當理解：結合未調等四個詞而說第九十經。 未調品註釋完畢。 5.安置與清凈品註釋 41.第五品第一經中，譬喻即是比喻，那就是意義，在應當使人瞭解的比喻意義上的語助詞。"正如"，意思是"如"。這裡世尊有時以意義圍繞譬喻而顯示，如衣經中，如波利差多樹譬喻、火聚譬喻等經中。有時以譬喻圍繞意義而顯示，如鹽味經中，如金匠、七日譬喻等經中。但在這稻芒譬喻中，以譬喻圍繞意義而顯示說"諸比丘，正如"等，書本中如此書寫，這與中部義注衣經註釋不符。因為在那裡這樣說： "諸比丘，正如衣"，這只是譬喻語。世尊作譬喻時，有時先顯示譬喻后顯示意義，有時先顯示意義后顯示譬喻，有時以譬喻圍繞意義而顯示，有時以意義[圍繞]譬喻。如是他說："諸比丘，正如兩座有門的房屋，有眼者站在中間能見"等整個天使經，先顯示譬喻后顯示意義。但以"穿過墻、穿過城墻、穿過山無礙而行，如在虛空中"等方式整個神通，先顯示意義后顯示譬喻。以"正如，婆羅門，求實質者、尋求實質者"等方式整個小實質譬喻經，以譬喻圍繞意義而顯示。以"諸比丘，這裡某些族子學習法，即經等...諸比丘，如求蛇者"等方式整個蛇譬喻經、大實質譬喻經等諸經，以意義圍繞譬喻而顯示。這裡他先顯示譬喻后顯示意義。 這裡在小實質譬喻等[經]中

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

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

我來將這段巴利文直譯成簡體中文： 在小實質譬喻等[經]中，先說譬喻，隨後說所譬喻的意義，再說譬喻，稱為以譬喻圍繞意義而顯示。但在蛇譬喻經等中，先說意義，隨後說譬喻，再說意義，稱為以意義圍繞譬喻而顯示。因此在這裡顯明隱義書中說："先說所譬喻的意義，隨後說意義，再說譬喻，稱為以譬喻圍繞意義而顯示。"在"以意義圍繞譬喻"中也是這個方法。但這裡有時以意義圍繞譬喻而顯示，如說"如衣經中和波利差多樹譬喻、火聚譬喻等經中"。 其中在衣經中："諸比丘，正如污染、沾染垢穢的衣服，染工將它浸入任何染料中，若是藍色、若是黃色、若是赤色、若是深紅色，會成為不好看的顏色、不清凈的顏色。這是什麼原因？諸比丘，因為衣服不清凈。如是，諸比丘，當心污染時，應當預期惡趣"等，先顯示譬喻后說所譬喻的意義，而不是先說意義，隨後顯示譬喻，再說意義。所以不應說"有時以意義圍繞譬喻而顯示，如衣經中"。 同樣在波利差多樹譬喻中："諸比丘，當三十三天的波利差多拘毗羅樹葉變黃時，諸比丘，三十三天在那時歡喜，'現在波利差多拘毗羅樹葉黃了，不久將成為落葉'...如是，諸比丘，當聖弟子思考從家出家時，諸比丘，聖弟子在那時如黃葉"等，先顯示譬喻后說意義。在火聚譬喻中："諸比丘，你們看見那燃燒、熾燃、發光的大火聚嗎？是的，尊者。諸比丘，你們怎麼認為，哪一個更好：是擁抱那燃燒、熾燃、發光的大火聚而坐或臥，還是擁抱柔軟手足的剎帝利女、婆羅門女或居士女而坐或臥"等

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

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

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

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

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

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

我來將這段巴利文直譯成簡體中文： 7.72)先顯示譬喻后說意義，而不是先說意義，隨後顯示譬喻，再說意義。因此不應說"有時以意義圍繞譬喻而顯示，如衣經中和波利差多樹譬喻、火聚譬喻等經中"。 有些人在這裡這樣解釋："先說意義后顯示譬喻，稱為以意義圍繞譬喻而顯示，先說譬喻后顯示意義，稱為以譬喻圍繞意義而顯示。顯示兩者都出現的地方而說'如衣經中'等"。那也不應說"有時以意義圍繞譬喻而顯示，如衣經中和波利差多樹譬喻、火聚譬喻等經中"。如果這樣說，就不應該分開說"有時以譬喻圍繞意義而顯示，如鹽味經中"，因為在"如火聚譬喻等經中"的"等"字已經包含了。因為在鹽味經中也是： "諸比丘，譬如聰明、熟練、善巧的廚師，以種種咖喱服侍國王或大臣，有酸味的、苦味的、辛味的、甜味的、澀的、不澀的、鹹的、不鹹的。 諸比丘，那聰明、熟練、善巧的廚師了知自己飯食的相：'今天這飯咖喱合我意，他多取這個，多吃這個，稱讚這個。今天這酸味飯咖喱合我意，他多取酸味的，多吃酸味的，稱讚酸味的...稱讚無鹽的。'諸比丘，那聰明、熟練、善巧的廚師得到衣服，得到工資，得到贈禮。這是什麼原因？諸比丘，因為那聰明、熟練、善巧的廚師了知自己飯食的相。如是，諸比丘，這裡某些聰明、熟練、善巧的比丘住于身觀身...受...心...於法觀法，熱誠、正知、正念，除世間貪憂。當他住於法觀法時，心得定，隨煩惱斷除，他了知那相。 諸比丘，那聰明、熟練、善巧的比丘即得現法樂住，得念正知。這是什麼原因？諸比丘，因為那聰明、熟練、善巧的比丘了知自己心的相。" 如此先顯示譬喻后說意義。"如金匠、日譬喻等經中"這例子僅以引用而包括，因為在金匠經等中不先顯示譬喻。因為在這些中的金匠譬喻經中;

3.103) tāva –

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

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

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

我來幫您將這段巴利文直譯成簡體中文。 3.103. 至此 - "諸比丘，專注于增上心的比丘應當適時注意三種相，適時注意定相，適時注意精進相，適時注意舍相。諸比丘，如果專注于增上心的比丘只一味地注意定相，則有可能使心趨向懈怠。諸比丘，如果專注于增上心的比丘只一味地注意精進相，則有可能使心趨向掉舉。諸比丘，如果專注于增上心的比丘只一味地注意舍相，則心不能正確地專注于漏盡。然而諸比丘，當專注于增上心的比丘適時注意定相......精進相......舍相時，則其心成為柔軟、適業、明凈而不易壞，正確地專注于漏盡。 "諸比丘，譬如金匠或金匠的學徒架設熔爐，架設熔爐后，塗抹爐口，塗抹爐口后，用鉗子夾取黃金放入爐口，放入爐口后，適時鼓風，適時灑水，適時觀察。諸比丘，如果金匠或金匠的學徒只一味地對那黃金鼓風，則有可能使黃金燒燬。諸比丘，如果金匠或金匠的學徒只一味地對那黃金灑水，則有可能使黃金冷卻。諸比丘，如果金匠或金匠的學徒只一味地觀察那黃金，則有可能使黃金不能正確地成熟。然而諸比丘，當金匠或金匠的學徒適時對那黃金鼓風，適時灑水，適時觀察時，則那黃金成為柔軟、適業、明凈而不易壞，正確地適合製作。無論他想要製作何種裝飾品，無論是頭飾、耳環、項鍊還是金花環，都能達到其目的。 "同樣地，諸比丘，專注于增上心的比丘......正確地專注于漏盡。對於任何需要證悟的智法，他引導其心趣向證悟，在相應的基礎上，只要具備正念的基礎，他就能在此處證得親證能力。"

3.103) –

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

Sattasūriyopame ca –

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

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

3.103. - 這樣先顯示第一個意義，然後說明比喻，之後再次闡述意義。 在七日喻中 - "諸比丘，諸行無常，諸比丘，諸行不穩固，諸比丘，諸行不可依靠，諸比丘，這已足夠令人對一切諸行生厭，足夠令人離欲，足夠令人解脫。諸比丘，須彌山王高八萬四千由旬，寬八萬四千由旬，沉入大海八萬四千由旬，超出大海八萬四千由旬。諸比丘，有時經過長時間，許多年、許多百年、許多千年、許多十萬年後，天不降雨。諸比丘，當天不降雨時，任何種子、生物、藥草、草木都會枯萎、乾涸、消失。如是，諸比丘，諸行無常，如是，諸比丘，諸行不穩固"等。 先顯示意義，然後說明比喻，之後再次闡述意義。或者如相應部所說："諸比丘，太陽升起時，這是先導，這是前相，即破曉。同樣地，諸比丘，對於比丘生起八聖道，這是先導，這是前相，即善知識。"這裡所說的可能是指日喻經。這與"有時以比喻圍繞著顯示意義"的說法不符，因為先說比喻，然後顯示意義，之後沒有再用比喻。因為在那裡首先顯示比喻，"在這稻芒喻中，以比喻圍繞著顯示意義，說'諸比丘，譬如'等。"這種說法也不包括在內，因為與衣經沒有區別。因為在這兩處都是先顯示比喻后說明意義，所以這裡的文句應當是這樣："在那裡，世尊有時先顯示比喻后顯示意義，如衣經、波利翠樹喻經、火蘊喻經等；有時以意義圍繞著顯示比喻，如金匠經、七日喻經等。" （註：由旬是古代印度長度單位，一由旬約合7-9公里不等）

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

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

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

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

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

7.66. 如是，在這稻芒的譬喻中，先顯示比喻后顯示意義，說"諸比丘，譬如"等。否則就與中部註釋書相矛盾，這裡也與前後不相符。或者應當按照中部註釋書所說的方式來理解這裡的文句。 稻芒是稻穀頂端生長的針狀物，麥芒也是一樣。由於芒的細小易碎，其傷害不會太大，所以說"將會刺傷，意思是將會割破面板"。如同錯誤放置的稻芒等即使踩上也不會傷及手等，因為處在無法傷害的狀態；同樣地，趨向積集的心不能破除無明，因為生起時處在無法破除的狀態，這個意思通過"錯誤放置"等來說明。在八處，即通過"對苦的無知"等所說的苦等四諦和前際等四處。濃厚的，即由於長期熏習而變得非常濃厚。由於境界廣大、對治力強、眷屬眾多、痛苦很多，所以大無明就是無明。那大無明中的"大"字也表示眾多的意思，如"大眾"等。由於脫離渴愛之繫縛，是說那裡沒有渴愛。 在第二經中，當說"只被腳踩踏"時，也說"被踩踏"，就像被手按壓踩踏一樣，這是習慣用語，所以說"只說被踩踏"。聖者語言是聖地居民的語言。爲了顯示不取大而只取小的目的，開始說"為什麼"等。由此表明"不應認為趣向出離的善法即使適當生起也是少的"，就像小河流逐漸獲得助緣而增長，成為奔流入海的大河一樣，逐漸地必定會引導人到達涅槃大海。"辟支菩提、佛地"是賓格。說明了輪迴與出離。 在第三經中，"被嗔心污染"是指被如同混合毒的腐尿般的嗔心污染，它污染相應的諸法和所生起的相續。"以自己的心"是指以自己的他心智或一切智智相應的心。"確定"是以智確定。趣向快樂的是安樂。完全沒有安樂的是惡趣，身心之苦的去處是惡趣，以各種方式使人墮落的是墮處，連一點安樂也沒有的是地獄，應當如此理解這裡的意思。 在第四經中，"以信心凈信"是以名為信的凈信而凈信，不是因感官不清凈。"樂的去處"是樂的住處。只有快樂而沒有痛苦的是善趣。因為有可意的色等，與善法俱的是天界。

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

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

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

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

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

4. 在第五經中，能平息熱惱的水池在這裡稱為水池，充滿水的水池是水池。能容納水的是水池。渾濁是指因為含有很多泥沙而混濁。因此說"不清凈"。攪動是指被風吹動。因此說"不安定"。因為被風吹擊而波浪、漩渦、污物混雜，周圍不安定，所以是不安定。因為風的吹擊和水量少而泥濘，變成泥漿，所以說"變成污泥"。貝類是指珍珠貝等。螺類是指某種螺殼。"行走的和站立的"這應當理解為隨所遇而說。爲了說明這種隨所遇的說法，所以開始說"在這裡"等。 "被覆蓋"是指被遮蔽。這是通過原因顯示渾濁的狀態。現法是指此生此世的存在，這包括世間的和出世間的，所以說"世間出世間混合"。死後應該前往的是來世，即他世。因此說"那是他處之義所以是他義"。如是兩種都只取自相續所攝，爲了包含其他的而說"又"等。這是指十種善業道法。"在中劫末"這是就其接近而說。應當理解是指任何中劫末。"適合聖者"是適合聖者的聖性，因此能夠造就聖性。智慧本身因為能使所知明顯而成為見，所以說"因為智慧"等。什麼是那個呢？說"天眼"等。

5. 在第六經中，"清澈"是指稀薄。確實是指稀薄所以說"不渾濁"。因為清凈就是清澈而不渾濁，所以說"清凈也可以"。"極清凈"是特別清凈。這就是完全清凈，所以說"善清凈"。"不渾濁"是不污染。因此說"清凈"等。"貝殼"是小水藻，也叫做"芝麻籽"。"水藻"是耳狀水藻。"水草"是水中的污垢。心的渾濁是由蓋障造成的，所以說"不渾濁即是遠離五蓋"。
6. 在第七經中，"樹種"這裡的"種"字只是詞的增飾，如"藏生"，所以說"這只是樹的代稱"。有些樹以顏色為最勝，如紅檀等。有些以香氣為最勝，如牛頭旃檀。有些以味道為最勝，如鉤刺樹等。有些以堅硬為最勝，如旃簸迦等。因為能帶來道果，所以也包括以觀智修習的。因為經中說"在各處證得親證能力"，所以弗沙密多長老說"朋友，只是生起神通的第四禪心"。
7. 在第八經中，心的轉變就是生滅，所以說"如此迅速生起迅速滅去"。"過度量"是指超越量，即超過限量的意思。因此說"非常難"。"眼識也包括在內"是因為一切心都是同一剎那而說。爲了以長老的說法說明心的極其迅速轉變，所以說"在這個意義上"等。"心行"是指心及其相應法。"大王，一百車的稻穀"，書中這樣寫，但應該是"大王，一車的稻穀"這樣的文句。在《彌蘭陀問經》中也。。。

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

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

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

Paṇihitaacchavaggavaṇṇanā niṭṭhitā.

1. Accharāsaṅghātavaggavaṇṇanā

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

1.2. 在一些地方確實看到這個文句。或者應當理解"一百車"是主格以所有格表示的變格。"半的減半"是略少於一半。但是什麼東西的一半呢？從上下文可知是一車。有些人說是"十三個半"。其他人說是"三個半"。有些人堅持說是一百五十多車，這需要考證。一筒是四那利。"因為沒有問題"是指沒有"尊者，可以作譬喻嗎？"這樣的問題而沒有作譬喻。"在法說終了時"是在集會大眾所開始的法說結束時。 49. 在第九經中，"光明"是指純凈，因為本性清凈的緣故。因此說"白凈清凈"。光明等是在色界中可得的特質，所以問"心真的有顏色嗎？"另一方面因為是無色的，否定說"沒有"，這是比喻說法，用來顯示那樣的心的清凈性等，所以說"青"等。如是說"如是心寂靜、清凈、明亮"。因此說"這也因為無污染而清凈稱為光明"。但是有分心真的無污染嗎？是的，就本性而言是無污染的，但可能因為客塵污染而有污染。因此說"而且那個"等。在那裡，因為對自己和那些比丘來說是現見的，所以先說"這個"，現在以追述的方式說"那個"。"且"字表示引入義。"實"字是裝飾語，或表示確定。因為將要說的義理是確定的，因為污染與有分心不能共存，所以污染是客塵性的，因此說"非俱生"等。染等靠近而污染心相續，擾亂和燒惱，所以說"污染即是貪等"。有分心從究竟義來說不會被污染所污染，因為不相應，但由於在同一相續中，所以有被污染的比喻說法，因此說"稱為被污染"。現在爲了以譬喻說明這個意思而說"譬如"等。由此顯示，即使在不同相續中的行為在世間也被呵責，更何況是在同一相續中的行為。因此說"在速行剎那......稱為被污染"。 50. 在第十經中，"只是有分心"是指"諸比丘，這心是光明的"所說的只是有分心。正如有分心在那樣的緣合和合時稱為被污染，同樣地在相反的緣合和合時稱為從污染解脫。因此說"稱為從污染解脫"。這裡其餘的應當依照第九經所說的方法來理解。 明凈顯現品註釋結束。 彈指品註釋 51. 在第六品第一經中，"未聞"這裡的"有"字在"善哉有智者"等句中只表示存在。在"持戒具善法"等句中表示值得讚歎的存在。在"有慧具足見生滅慧"等句中。。。;

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

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

2.25. 表示殊勝的存在，所以對於擁有值得稱讚或殊勝聞法的人，他是聞者，是能夠破除煩惱的教法聽聞，聽了之後依法而行的實踐也用"聞者"這個詞來表示。或者是聽了應當聽的后依此完成所應做的而成為聞者，與此相反的是不聞者，即未聞者。 這個"a"字在"無因法"、"無比丘的住處"等句中，表示與彼不相應。在"無緣法"中表示與彼不相關。因為緣生法與緣相關，所以非緣生而不與彼相關在這裡得到說明。在"無相法"中表示非彼本性。因為相在這裡是可見性。或者說，能見為相，即眼識。表示不能被彼所取，同樣地如"無漏法"。"無對法"、"無所緣法"表示無彼作用。"無色法"、"非心所法"表示非彼本性。因為這裡說明的是異於彼。"非人"表示僅僅不是彼性。沒有人性而已，是與彼相似的其他。因為這裡暗示相似性。"非沙門而自稱沙門，非梵行者而自稱梵行者"表示無彼應尊重的功德。因為這裡表明呵責。"希望閣下無病"。。。

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

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

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

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

20.129. "無腹（細腰）的少女"等表示不具彼殊勝性。"未生法"表示無彼相似性。因為過去法曾經生起，將生法由於部分因緣已成就而已開始生起，超越時間的法存在，所以都順於生起，更何況是現在法，所以在這裡表示與彼相反。"無學法"表示非彼究竟，因為這裡說明彼之究竟。如是能顯示多種意義。但在這裡應當如"無色法"、"非心所法"等中那樣理解為無彼本性，即是其他的意思。由此顯示他缺乏聞等智慧。因此說："因為沒有教法和證法，應知為未聞者。" 現在爲了解釋其義而說"若"等。在那裡，因為通曉蘊界等也是知道污染和被污染的原因之多聞。如說："尊者，如何是多聞？比丘，當通曉蘊、通曉界......通曉處......通曉緣起，則為多聞。"所以說"對於蘊、界、處、緣起、念處等"。在那裡，背誦是記誦。詢問義理是遍問。與智者一起通過問答方式作決定是抉擇。親近師長而領受義法，以聞所成智瞭解是教法。證得道果涅槃是證法。 因為許多不同型別的有身見等未被破除而生起它們，或被它們所生，故為凡夫。或者生字只表示不破除。"仰視諸多師"中，諸多自稱為師的是他們的，故為凡夫。"未出離一切趣"中，應當生或在此生的是生，即諸趣，這些諸趣是他們的，故為凡夫。由此後面生起的是生，即行等，這些對他們來說是多的，故為凡夫。或者生字應理解為行等義。暴流是欲暴流等。貪火等是熱惱。或者一切煩惱都是熱惱。"貪著五種欲"中，生起的是生，即貪著等，諸多生是他們的，故為凡夫。或者生字應理解為貪等義。 "染著"是如衣服被染料那樣被能改變心的欲貪所染著、極染著。"貪求"是以希求為性而貪求，達到貪求。"執著"是如被繫縛那樣難以解脫地執著于彼。"迷醉"是因煩惱而如失去意識那樣無有他事而陷入癡。"耽溺"是如獨佔一樣吞嚥消化而住。"粘著"是如鉤在鉤子上那樣執著，如人陷入大泥沼直至鼻尖那樣不能拔出地沉沒。"系著"是如猴子被粘在粘膠上那樣被五根所繫著。"障礙"是束縛或困擾。"覆蓋"是遮蔽。"遮蔽"是阻礙。"包圍"是纏繞或遍覆。"關閉"是封閉。"隱藏"是掩蔽。"倒覆"是向下傾倒。

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

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

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

1. Tatiye aggikkhandhopamasuttantaaṭṭhuppattiyanti aggikkhandhopamasutte (a. ni.

以"未聞者"表示無明盲目性，所以說"稱為盲目凡夫"。"無心住立、無心把握"是指缺乏能如實知道心的污染和從中解脫的修習，即心的修習和心的住立。以在一所緣中善巧安住為基礎而生起的，與相應法和所依所緣一起稱為把握心的觀智修習也沒有，能借此如實了知所說之義。 52. 第二經中，"聞者"一詞的意思已在前經中說過。"聖弟子"這裡有四種情況，爲了顯示這點而開始說"有聖"等。各自覺悟真理的是辟支佛。難道不是一切聖者都各自證悟真理，因為法是自證自知的嗎？這不是針對這樣的證悟而說的。相反，如弟子依止他人而證悟真理，因為沒有他人教導則其見道不能生起；又如正等覺者以成為他人依止而覺悟真理，這些辟支佛不是這樣，他們是不需他引導，以不作他人導師的方式證悟真理。因此說"各自覺悟真理的是辟支佛"。 "有弟子非聖"這裡也包括以凡夫信對三寶具凈信的信者。"在家未得果"這隻應看作是舉例。因為如上所說的人，從歸依開始就應該稱為趨向證得預流果的人。這個意思應該用凈施經來說明。"聞者"這裡所說的意思是自利利他的實踐，他在這方面具足多聞。關於這點說："他具足聞，即使說少許也是相應的"等。應知"聖弟子"是因為在聽聞世尊之法的工作上精勤努力而說的。從污染解脫即是無污染，如實了知這點只有在更強的心修習時才有，不會是其他情況，所以說"說的是強有力的觀智"。 53. 在第三經中，"火蘊譬喻經的緣起"是在火蘊譬喻經...

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

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

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

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

7.72. 在說法緣起中。因為以某些比丘的邪行為因緣，世尊說此經。因為正念正知完全建立所以始終是不捨離的。因為諸佛的色身不被內外垢染所污染，如同洗凈的天然寶石，所以說"爲了攝受侍者和身體安適"。"度過"是以果定度過。在獨處座位以時限度過是因為傾向獨處和爲了讓他人傚法。"穿好"是以換穿住衣的方式穿好。有時獨自一人，有時比丘僧眾圍繞，有時平常地，有時以神變進入村落，這是根據應當調伏的人而如是如是。"帶來"是從喜瑪拉雅等處帶來開花的樹等。地面凹凸在世尊放足時變平坦，以及足踏之處有安樂觸的蓮花承接,這是善立足的等流果，不是神變所化。這只是舉例，因為當時也可得到砂礫、碎石、荊棘、鋒利物、污泥等消失而變得清凈等。 "一放置在門柱內"這是說世尊的神變只為調伏應化眾生而運作。"右足"這是因為諸佛一切都是右。說"六色光"后又說"如金色光的黃色"，這是因為諸佛身上黃色居多而說的。以悅耳的方式發出聲音是因為見到應見的精要。但鐘鼓等發聲是自然現象。"恭敬"是因為"今天我們得到這難得的機會，能以如此殊勝的食物供養世尊"而心生歡喜地恭敬供養。"觀察他們的相續"是觀察那些如此侍者的人們過去現在的心相續。與"安住于阿羅漢果"相連。"在那裡"是在精舍。"香壇場"是以四種香料裝飾的圓形場地。 "難得時機圓滿"的意思是即使獲得人身，適當處所居住、諸根無缺、獲得信心等功德也難得。"去四大王天......化樂天宮"這是針對那裡的空宮殿而說。世尊進入香室后，將午後時間分成三份，如果願意，在第一份以右脅而臥獅子臥。如果願意，入佛常果定。然後按時出定，在第二份如同后夜第三份那樣觀察世間，以見所化眾生智慧的成熟。因此說"如果願意"等。 "時宜"是適時，即"在這時候對這人應當這樣說"的適合那時的。"契機"是它的同義詞，或適合因緣。或者"契機"是與聖道相應。因為諸佛世尊說法都是適合時處的，說時也是通過說明聖者所認可的緣起法而說。或者"契機"是具有因緣譬喻。因為世尊適時地以譬喻說法，知時而遣散眾人，不會說法直到天黑。

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

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

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

意思是使適應溫度，而不是洗掉污垢。因為塵垢不會粘著世尊的身體。"從那裡那裡"是從各自的晝住處等。"得到機會"是在上午、午後、初夜沒得到機會，現在在中夜得到機會，或因世尊給予機會而得到機會。因為午後三份中第一份臥獅子臥不是必定的，所以說"從上午開始坐久而身體疲勞"。因此在那裡說"如果願意"，顯示那時獅子臥是不固定的。疲勞是疲倦。"臥獅子臥是爲了解除身體疲勞"應當如此連線。"以佛眼觀察世間"這是根據世尊在後夜的常行而說。有時世尊以其餘力智和一切智智成就此事。 "在這件事"是在後夜的事。因為強烈的追悔增長而在所生身上生起大熱惱，所以說"名身熱時所生身熱"。"隱藏"是指積聚的血。"熱血從口中涌出"是血變熱而從口中涌出。"地位"是比丘的自稱。"那罪增長"是因為未捨棄比丘自稱而如此增長的罪。爲了顯示即使對犯了究竟事的人，如理作意若以善巧方式運作也必定有益，所以說"生起厭離"等。"啊，何等削減"是啊，以何等極度的削減而行。"袈裟光明"是因比丘眾多，他們來回行走，以袈裟的光輝而發光。"仙人香氣瀰漫"是因為尋求戒蘊等和涅槃而為仙人的比丘們，以功德香和功德香薰染的身香周遍瀰漫。 法的厭離生起是因為以前未作意而不知那個意義。"法的厭離"即是對這樣的義理依法性而生起的具有慚愧的智。"安息處"是心安息的原因，即業處。一切事的前分是最前分。因為以"愿一切眾生無怨"等而心的建立、現前、遍滿利益。另一個比這稍大，所以說這是"小彈指經"。彈指稱為彈指剎那、眨眼時間，即一個音節發音的時間。因此說"以兩指彈出聲音的時間"。"遍滿一切眾生利益的心"是對一切眾生正確以利益希求而轉起的心。"作意而修習"是以利益希求而作意。以作意而思維也稱為修習，是與智不相應的。"知道"是生起如此的智而已。"見到"是以智眼如親見那樣觀察。"省察"是一再觀察那個意義。"以信勝解"等是依五根而說。"應證知"等是依四諦而說。這一切都是詳細的，總的來說只是顯示修習，所以爲了顯示這裡所要表達的修習義而說"在這裡"等。

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

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

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

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

不離禪那者是不離開禪那。不空禪那者是以禪那不空。舍是同義詞，所以說"不捨禪那"。爲了顯示"住"字在《分別》中出現的意趨，所以說"住即活動"等。這裡詞義是：在"住"中，"vi"字表示分離義。"harati"是帶動、運作的意思，"viharati"就是說分離而帶動。因為他以另一威儀分離一個威儀的逼迫而帶動、運作不倒下的自體，所以稱為"住"。"活動"是作站立、坐等動作而運作。"運作"是具足站立等而運作。"護持"是以其他威儀保護一個威儀的逼迫而護持。"維持延續"是它的同義詞。因為以另一威儀分離一個威儀的逼迫而保護不倒下的自體，所以稱為維持延續。"行"是具足站立、坐等之一而運作。"以此詞"是以"住"這個詞。 "威儀住"中，活動即運作為活動，即身體活動、身體動作。因為是它的運作方式，所以活動的方式為威儀，即站立、坐等。因為離開站立、坐等狀態，不能運作任何身體動作。或者具足站立而以身體作某事，或者具足行走等之一。住，或以此而住為住，威儀即是住為威儀住，那就是就義而言是以站立、坐等方式運作的四相續色的相續。爲了顯示教誡、訓誡在一次多次等上的區別，而不是在究竟義上有差異，所以說"但是在究竟義上"等。其中"這些是一義"等，應知意思是"這是一的一義"等。 國家的，或從國家得到的食物是國家食物。因此說"捨棄親族輪轉"等。其中，"這些是我們的"而被了知為親族，以祖父、父親、兒子等方式輪轉義為輪轉，親族即是輪轉為親族輪轉。偷盜受用即是不應受用者的受用。因為世尊在自己的教法中允許戒行者的資具，不允許惡戒者的。施主們也只施予戒行者，不施予惡戒者，因為期待自己的行為有大果報。如此因為導師不允許和施主們不施予，所以惡戒者即使坐在僧眾中受用也是以偷盜而受用為偷盜受用。以債務方式受用為債務受用，因為從受施者處沒有佈施清凈，如同取了債務而受用的意思。 因為應當給予為應施，取得它們為繼承者，這是兒子們的同義詞，他們的狀態為繼承，以繼承方式受用為繼承受用，即是說以兒子身份受用。因為有學比丘是世尊的親生子，他們作為父親財物的繼承人而受用那些資具。但是他們是受用世尊的資具還是在家人的資具呢？即使是在家人佈施的，因為世尊允許而成為世尊所有，因為在不允許的事物上完全沒有受用，只有在允許的事物上才有受用。這裡《法繼承經》是證明。

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

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

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

因為已離貪者超越對渴愛的奴役而成為主人而受用，所以說"漏盡者的受用稱為主人受用"。因為未離貪者由於受渴愛支配，在受用資具時沒有主人性，因為沒有那個所以離貪者在其中有主人性，因為能隨意受用。因此他們或以不厭惡的方式受用厭惡的，或以厭惡的方式受用不厭惡的，或捨棄兩者而以舍的方式受用資具，並滿足施主們的願望。而這個具戒者的省察受用，因為與債務受用相反，所以稱為無債受用。就像負債者不能隨意去想去的地方，同樣具有債務受用的人不能從世間出離，因為與此相反，所以具戒者的省察受用稱為"無債受用"，因此應知這受用在無比喻意義上離開四種受用而別立。這裡沒有單獨說它，或者包含在繼承受用中。因為具戒者也因具足此學而稱為"有學"。在這些受用中，主人受用和繼承受用適合聖者和凡夫，債務受用不適合。關於偷盜受用根本不必說。但這裡主人受用和繼承受用如何適合凡夫呢？是就方便說的。因為即使是凡夫，如果住于削減實踐，捨棄對資具的貪求，以不染著的心受用，那就像主人受用。而具戒者的省察受用則像繼承受用，因為不違背施主的願望。關於善凡夫的受用根本不必說，因為他包含在有學中。有學經是這個義理的證明。 "這比丘"是即使在彈指那麼短的時間修習慈心的比丘。"不空受用國家食物"是"這出家人是沙門比丘"而給予食物的人們，由於那慈心修習在自己相續中驅除或平息瞋垢和與之共住的惡法，以及在輪迴中正確看到怖畏，由於不違背這個意樂，所以他受用國家食物不空。"大利"是大利益大目的。"大果"是廣大果報。"大功德"是大等流果。"大光明"是大威力。"大廣益"是大擴充套件。這裡第一個原因是通過慈心修習，那比丘以主人等身份而適合受用國家食物，第二個是使他人所施之施成為大利。"何況"是慈心僅僅修習都如此大威力，何況多作，這裡根本不必說。 54. 第四經中"生起即增長"，這裡修習一詞具有生起增長義前面已經說過。

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

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

3. Sattame catubhūmakāpi kusalā dhammā kathitāti 『『ye keci kusalā dhammā』』ti anavasesapariyādānato vuttaṃ.

4. 第五經中"在這兩經中"是在第四和第五經中。說"應當如第三經所說的方式了知"后，爲了顯示應當如此了知，所以說"若修習"等。由此表示修習、修行、作意在義理上沒有差別。如果這樣，為什麼要說經的教說呢？所以說"但是正等覺者"等。"以那法界"是說一切智智。因為以此知道諸法的行相差別，世尊相應地分別即使一個法也如此顯示。"以三部分"是以修習、修行、作意的部分。因為慈以對一切事物慈愍的方式而來為修習，增長它為修行，不捨離而安置於意為作意。

5. 第六經中"不確定語"是因為沒有確定說"這些是"。"確定語"是因為以"不善"自相而說。完全遍儘是因為沒有不包含即使少許不善分。與不善結合爲不善分。存在於不善分為不善分。因此說"只是不善"等。"最先行"是最先轉起，意思是成為第一主要而轉。因為以同一生起等方式一起轉起的四無色蘊中，這個最先生起，這是不存在的，但是如同在出世間道中慧根，在世間法中意根有殊勝的最先性，所以說"這一切都以意為先導"。因此在阿毗達摩中也說："在什麼時候欲界善心生起"，以心為先導、為上首而說法轉起。在諸經中也說："諸法以意為先導"，"六門之主為王"。因此說"因為這些"等。說"它們的意是生起者"是因為就意成為相應法的上首而轉起的程度，就有使它們隨順自己的程度，稱為如此使它們生起。但在註釋書中只是關於心的上首性，以王的行走的方式，即使是同時生起也當作最先生起而說，顯示這個意思。"隨後"由此應當理解顯示心在剎那上沒有最先生起。因此說"意思是一起"。

6. 第七經中，說明四地的善法是因為"任何善法"是完全遍盡而說的。

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

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

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

Accharāsaṅghātavaggavaṇṇanā niṭṭhitā.

1. Vīriyārambhādivaggavaṇṇanā

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

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

4. Tatiye appicchassāti ettha appa-saddo abhāvattho 『『appābādho hoti appātaṅko』』tiādīsu (ma. ni.

5. 第八經中，"這"是詞性倒置的說明，或者這是助詞，如在"即是"等中那樣，所以說"意思是這個放逸"。"放逸狀態"是放逸的產生。"心的放任"是在這些如此多的場合中不以念抑制而放任心，即缺乏念。"給予放任"是一再給予放任，即反覆放縱。"不恭敬作"是對這些佈施等善法的轉起，或對人或對施物的不恭敬作。常態為恒常，以恒常而作為恒常作，那就是恒常作性，非恒常作性為不恒常作性。"不堅定作性"是未完成作性和不持續作性。"退縮行為"是因為沒有稱為持續作的廣大而退縮行為。"捨棄欲求"是捨棄對善作的精進欲求。"捨棄擔負"是放下精進擔負，意思是退縮的心態。"不決意"是對善作不建立。"不修習"是不實行。在善法中沒有修習等為不修習等。"放逸"是自相說明。"放逸"是行相說明。"放逸性"是狀態說明。"退失"以此顯示放逸的過失性。這是就世間的情況而說，不是就出世間的，所以說"已生起...這"等。

6. 第九經中，以此不放逸為不放逸，是放逸的對立，即唸的不離。就義理來說是常常現起的唸的這個名稱。但放逸應當看作是念或正知的對立的不善心生起。因此說"應從放逸的對立方面詳細了知"。
7. 第十經中，惡劣地沉沒為懈怠，把d音變成t音，它的狀態為懶惰，意思是懶散。 彈指品註釋結束。 精進等品註釋
8. 第七品第一經中，勇者的工作為精進，或者應當依方法激發運作為精進，那同樣以善作的主要義為開始為精進開始。已精進性、策勵精進性、圓滿精進性，應當各自連線精進性一詞。
9. 第二經中，有大欲求為大欲，它的狀態為大欲性。大對象的貪為大貪，因為貪求大的和多的事物。以"種種"等說明出家人生起的大欲性。以"五種欲"等是就在家人而說。"欲求"是自性說明。"欲求行"是欲求的運作。"大欲性"是大欲求性。但就義理來說這就是貪，所以說"貪、遍貪"等。
10. 第三經中,"少欲的"這裡,少字表示沒有義,如在"少病少惱"等中那樣;

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

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

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

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

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

所以說"無慾的"。因為是指沒有在世間顯著的眼病腹病等種種病痛，所以說"少病"。現在爲了使已說的義理更明顯，所以說"因為這裡"等。文字似乎有餘，因為即使在少量中也可見到"少"字。但義理是無餘的，因為意在完全沒有對資具的欲求。因此說"因為不"等。 僅僅因為沒有欲求就稱為少欲，爲了以另一方式顯示這個意思，所以說"又"等。"過度欲"即是在此此處的欲求。由於宣稱沒有的功德，惡劣低下卑賤的欲求為惡欲。以此爲了獲得資具而宣揚自己具有的功德，在接受資具時也不知適量，這是大欲。"宣稱沒有的功德"是向他人顯示自己沒有的功德如同有一樣。"宣稱具有的功德"是住于欲行而顯揚自己具有的戒、頭陀法等功德。即使這樣的人在接受時不知適量，那也已經在阿毗達摩中說了，這是相連的。"難滿足"是難以滿足。 "過度粗糙"是在缽衣方面極其粗糙。人們見到他這樣想："這是不吉利的日子，應當讓手持污穢光滑缽衣的尊者走在前面"，就說："尊者，請稍微站到外面。"他浮出是在人們不知道時潛入地下拿取后才浮出。如果長老希望他們知道阿羅漢的身份，人們就不會說"請站到外面"，但阿羅漢們不會生起這樣的心。 顯示了以少欲為主的四種欲求差別后，爲了再次以人為基礎顯示四種欲求差別，所以說"另有四種少欲"等。"資具少欲"是在資具上沒有欲求。"頭陀少欲"是對頭陀功德的稱揚沒有欲求。"學問少欲"是對多聞的稱揚沒有欲求。"證得少欲"是對"聖者"的稱揚沒有欲求。"施主的意向"是施主想要施少或多的心意向，即是意樂。"施物的狀況"是施物的不多。"自己的力量"是自己的量度。只取足以維持自己的量。"因為如果"等是對簡略所說義理的解釋。"只以量度"是隻以維持的量度。 "一個比丘也不知道"是因為很好地實行墳場行，一個比丘也不知道。"不間斷"是無間斷。"第二個會知道我"是即使第二個同伴也不能知道我，我這樣六十年不間斷住在墳場，所以我啊是最勝墳場住者。"成為幫助"是在教法方面以學習詢問等成為幫助。"以說法震動地方"是以毛骨悚然、讚歎、揮衣等方式聚集的和其他"怎樣才能在尊者處聽少許法"的喧鬧方式震動大眾？如果長老想讓人知道多聞，早就震動地方說法了。"走了"是因為怕人知道"這就是夜裡說法的那位"，由於學問少欲在天亮之前就走了。

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

1. Catutthe natthi etassa santuṭṭhīti asantuṭṭhi, tassa bhāvo asantuṭṭhitā. Taṃ pana sarūpato dassento 『『asantuṭṭhe puggale…pe… lobho』』ti āha. Sevantassātiādīni aññamaññavevacanāni.

65-

如三善男子,即在東竹林中共同生活的阿努樓陀、難提耶和金毗羅這三位善男子。因為在這些人中,當阿努樓陀長老被世尊問及:"阿努樓陀,你們如此不放逸、精進、專心地生活,是否已證得超越凡人法、堪稱聖者的殊勝知見、安樂住?"時,他回答說:"尊者,我們這裡只要想要,就離開欲貪、離開不善法,有尋有伺,離生喜樂,成就住于初禪"等這樣宣說次第住和入定時,其他長老們不願意。事實上,當世尊離開時,他們對阿努樓陀尊者這樣說:"為什麼我們向阿努樓陀尊者宣說'我們得到這些這些定境'?阿努樓陀尊者甚至在世尊面前顯示漏盡。"陶師伽提卡拉在世尊向基基王宣說自己的聖者性時也不高興嗎?因此說"如伽提卡拉陶師"。"在這個義理中"是指在說"比丘們,就像這種少欲"時,在稱為少欲的義理中。"以強大的無貪"是以更堅固運作的無貪。 64. 第四經中,沒有知足為不知足,它的狀態為不知足性。爲了顯示它的自相而說"對不知足的補特伽羅...貪"。"修習"等是互相的同義詞。 65-

1. Pañcame tussanaṃ tuṭṭhi, samaṃ, sakena, santena vā tuṭṭhi etassāti santuṭṭhi, tassa bhāvo santuṭṭhitā. Yassa santosassa atthitāya bhikkhu 『『santuṭṭho』』ti vuccati, taṃ dassento 『『itarītarapaccayasantosena samannāgatassā』』ti āha – cīvarādike yattha katthaci kappiye paccaye santussanena samaṅgībhūtassāti attho. Atha vā itaraṃ vuccati hīnaṃ paṇītato aññattā, tathā paṇītampi itaraṃ hīnato aññattā. Apekkhāsiddhā hi itaratā. Iti yena dhammena hīnena vā paṇītena vā cīvarādipaccayena santussati, so tathā pavatto alobho itarītarapaccayasantoso, tena samannāgatassa . Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesapadadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābho, tena santoso yathālābhasantoso. Balanti kāyabalaṃ. Sāruppanti bhikkhuno anucchavikatā.

Yathāladdhato aññassa apatthanā nāma siyā appicchatāpi pavattiākāroti tato vinivecitameva santosassa sarūpaṃ dassento 『『labhantopi na gaṇhātī』』ti āha. Taṃ parivattetvā pakatidubbalādīnaṃ garucīvaraṃ aphāsubhāvāvahaṃ sarīrakhedāvahañca hotīti payojanavasena na atricchatādivasena taṃ parivattetvā lahukacīvaraparibhogo santosavirodhi na hotīti āha – 『『lahukena yāpentopi santuṭṭhova hotī』』ti. Mahagghacīvaraṃ bahūni vā cīvarāni labhitvā tāni vissajjetvā tadaññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha – 『『tesaṃ…pe… dhārentopi santuṭṭhova hotī』』ti. Evaṃ sesapaccayesupi yathāsāruppaniddese api-saddaggahaṇe adhippāyo veditabbo. Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitaṃ harītakaṃ. Buddhādīhi vaṇṇitanti appicchatāsantuṭṭhīsu bhikkhū niyojetuṃ 『『pūtimuttabhesajjaṃ nissāya pabbajjā』』tiādinā (mahāva. 73, 128) buddhādīhi pasatthaṃ. Paramasantuṭṭhova hoti paramena ukkaṃsagatena santosena samannāgatattā. Yathāsāruppasantosova aggoti tattha tattha bhikkhu sāruppaṃyeva nissāya santussanavasena pavattanato aggo. Chaṭṭhasattamesu natthi vattabbaṃ.

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

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

Vīriyārambhādivaggavaṇṇanā niṭṭhitā.

1. Kalyāṇamittādivaggavaṇṇanā

2. Aṭṭhamassa paṭhame buddhā, sāriputtādayo vā kalyāṇamittā. Vuttapaṭipakkhanayenāti 『『pāpamittatā』』ti pade vuttassa paṭipakkhanayena.

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

1. 第五經中，滿足為知足，與平等的、自己的或寂靜的滿足者為知足，它的狀態為知足性。爲了顯示比丘因為具有那個知足而被稱為"知足者"，所以說"具足種種資具知足"，意思是在衣服等任何適宜的資具中具足滿足。或者說"其他"是因為與勝妙不同而稱為低劣，同樣勝妙也因為與低劣不同而為其他。因為其他性是由關係而成立。因此以低劣或勝妙的衣服等資具而知足的法，那樣運作的無貪為種種資具知足，具足它的。隨所得即隨自己所得而知足為隨所得知足。在其餘兩詞中也是這個方法。或者得到為所得，任何所得為隨所得，以它知足為隨所得知足。"力"是身體的力量。"適宜"是比丘的適當。 爲了顯示知足的自相區別于不希求所得之外的其他即少欲的運作方式，所以說"即使獲得也不取"。轉換它時對體弱等人來說重衣會帶來不安適和身體疲勞，所以根據目的而不是根據過度欲求等轉換它，使用輕衣不違背知足，所以說"即使以輕衣維持也是知足"。獲得貴重衣服或多件衣服后捨棄它們而取其他的，因為住于如法適宜的方法所以不違背知足，因此說"捨棄它們...即使穿著也是知足"。同樣在其他資具中也應當理解在如法適宜的說明中"也"字的用意。"牛尿訶黎塔柯"是用牛尿處理的，或因腐敗而丟棄的訶黎塔柯。"被佛等稱讚"是爲了使比丘致力於少欲知足而以"依靠牛尿藥出家"等方式被佛等讚歎。"最上知足"是因為具足最上最勝的知足。"如法適宜知足為最上"是因為比丘在各處只依靠適宜而以知足方式運作所以最上。第六和第七經中沒有需要說的。 68-69. 第八和第九經中，不正知為不正知，它的狀態為不正知性。應當以所說的對立來了知正知。
2. 第十經中，惡友如提婆達多。因為低劣行為，或帶來痛苦，所以稱為"惡"。"以那樣方式運作"是惡友的認可、愛好、勝解、傾向、隨順等方式，以那樣方式運作。"這是四蘊的名稱"是"惡友性"是四無色蘊的名稱。因為具足不信等惡法的人們特別是惡的，因為離開善法解脫，他們是某人的朋友同伴，他是惡友，它的狀態為惡友性。因此說"那些不信的人們"等。 精進等品註釋結束。 善友等品註釋

3. 第八品第一經中，善友是佛和舍利弗等。"以所說的對立方式"是以在"惡友性"詞中所說的對立方式。 72-73. 第二經中，"瑜伽"是具足。"加行"是實行實踐。"非瑜伽"是不具足。"不加行"是不實行不實踐。"以隨行"是以隨行為因。

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

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

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

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

78-80. Aṭṭhamādīsu heṭṭhā vuttanayenevāti 『『yā esa mama sāsane』』tiādinā heṭṭhā vuttanayeneva. Sesamettha uttānatthameva.

Kalyāṇamittādivaggavaṇṇanā niṭṭhitā.

81-82. Navame vagge natthi vattabbaṃ.

註：似乎缺9

1. Dutiyapamādādivaggavaṇṇanā

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

1. 第四經中，"覺悟眾生"是能通達四聖諦的補特伽羅。"成為支分"是成為那個通達的原因。這裡通達四聖諦，或從無知的睡眠中覺醒，因此得名菩提的聖弟子是覺悟眾生，那個覺悟眾生的。"為菩提"是為那稱為法和合的菩提。以覺悟義為菩提，菩提即是真諦完全覺悟的支分，所以說"覺悟為覺支"。因為隨順於觀等因和應覺悟的諸諦而覺悟為覺支，因為面對、現見、向著而覺悟為覺支，因為正確無顛倒地覺悟為覺支，這樣以顯示義理差別的字首說"隨覺悟"等。菩提字以覺悟的共性包括一切差別。"導向菩提"以此顯示那法和合是覺悟的決定因。"這個詞這樣已經分別"是以所說方式這個"覺支"的詞在《無礙解道》的說明中已經分別。
2. 第五經中，"如實自性地"是如實做自己職責的地。"那"是如實自性地。"觀"是有力的觀。有些人說"從壞智開始"。在作為觀基礎的禪那中，念等是覺支分，因為方便是菩提分。"在那裡"等是顯示四種覺支的地的區分。
3. 第六經中，"在他們之間"是在那些比丘之間。雖然從結集的角度這經文很少，但世尊在這裡隨順集會眾人的意樂而使之詳細，因此說"將是大說法"。"沒有村鎮等談話"是說那談話不是閑談。因此它以前有許多親屬許多黨派，現在少親屬少黨派，這樣從無常門成為出離分。"以這個"是以所說的衰退。"劣"是低劣。"在我教法中"這也是業所有性、禪那、智慧的特徵。因為那兩者對於外道的那兩種智慧是殊勝的，因為從正遍知佛的教說得到特殊，也因為是解脫的近依。

4. 第七經中，"知道他們的心行"是知道那樣說話的那些比丘以那樣趨向而成為自己教說的器皿的心運作。"業所有性等"以等字包括禪那智慧等四種智慧。 78-80. 第八經等中，"如下面所說的方式"是如"這在我教法中"等下面所說的方式。這裡其餘的義理都很明顯。 善友等品註釋結束。 81-82. 第九品中沒有需要說的。 第二放逸等品註釋 98-115. 第十品中，在內相續中存在為內的。從內相續之外存在為外的。"以所說的對立方式"是應當以"為不壞"等方式理解義理。"四句"是取"修習不善，不修習善，修習善，不修習不善"這樣在結尾經中所來的方式，以"比丘們，我不見其他任何一法"等所來的經典成為共稱。

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

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

1. 在經典方法中，如指責那樣尋求染污法，以多或少宣說各種法類，顯示非法為法。但正確地不多不少地宣說那些，顯示法為法。這樣在戒律實踐中不如法地宣說顯示非法為法。如法地宣說顯示法為法。按經典方法有五種防護律和斷律為律，與之對立為非律。按戒律方法以事物具足等如法實踐即是律，與之相反應知為非律。"三十尼薩耆波逸提"這裡"等"字是開端義。以它包括九十二波逸提、四悔過、七滅諍。"三十一尼薩耆"這裡應當說"九十三波逸提"等。這裡其餘的都很容易理解。 因為應當證得為證得，即道和果。但涅槃因為沒有消失所以這裡不取。實踐是實行，即三學的結合。或者因為應當實踐為實踐。因為應當學習為學習，即三藏。雖然以"道"的攝取已經攝取，但第三明和第六神通因為明和神通的共性而又說"三明六神通"。從此以後六神通意思是從一千年以後能夠生起六神通，不能生起無礙解。"從那"是從神通時之後。"那些"是那些神通。因為在前分沒有禪那的潤澤，只住于觀而得最上果為干觀者，但在道剎那不能說"沒有禪那的潤澤"，因為"修習止觀雙運"。

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

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

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

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

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

Dutiyapamādādivaggavaṇṇanā niṭṭhitā.

140-150. Ekādasamadvādasamavaggā suviññeyyā eva.

1. Ekapuggalavaggavaṇṇanā

因為說"修習止觀雙運"。"最後的"是一切最後的。雖然聖者是不退法,但預流者從命終之後沒有所謂的已證得的法生起,因為沒有因緣和合,直到不能生起上位的殊勝,就不可能有證得,所以說"預流者...為名"。這應當看作是就人世間而說。 "不譴責"是即使知道彼此存在的過失也不譴責不提醒。"無憂悔"是不生起憂悔。也讀作"不恭敬作",意思是因為懈怠而對諸學不恭敬作。"在比丘百人乃至千人住世時"這是就多數而說。在未犯最後事的少數比丘住世時,或一人住世時,實踐就是不消失。因此說"最後的...消失"。 "攝受弟子"是攝受弟子。"根據義理"是根據註釋。"從頂開始"是從上面開始。"只是布薩犍度"是說律母誦。因為如阿拉瓦卡問等在天界流傳的教法無限量,所以說"在人中"。 "骨色唇"是唇的骨色,意思是染一兩次牙垢成牙色而持。"或繫在發上"是用那袈裟片綁頭髮而系。因為征服、破壞比丘種姓為敵種姓。或者說種姓是共同的名稱,matt(量)字省略指示,所以只享受"沙門"種姓名稱為敵種姓,意思是隻是名義上的沙門。因為有袈裟圍頸,或因為取袈裟而生起憂愁為袈裟頸。"屬於僧團"是因為舍給僧團而屬於僧團。"那個身"是那個舍利身。 "因為那個"是因為其他的消失以教法消失為根本。釋提桓因天王在飢餓恐懼時努力使比丘們渡到對岸,這是意思。"他們"是兩類頭陀行長老和說法長老。"長老們"是在那裡站立作證的長老們。說法長老們引"只要經典存在...瑜伽安穩不破壞"這經,以"經典被護持時,實踐就被護持"這話使頭陀行長老們無話可說。現在說"如"等是爲了以反面和順面通過譬喻顯示教法不消失即是其他不消失的因的這個意思。那是很容易理解的。 第二放逸等品註釋結束。 140-150. 第十一和第十二品都很容易理解。 一補特伽羅品註釋

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

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

1. "一補特伽羅的"是一補特伽羅品的。因此說"第一"。"一"是數量限定,因此就有排除第二等的意思。因為"一"字也有主要無伴的意思,爲了避免那個說"數量限定"。言說世俗為世俗說。言說勝義為勝義說。"在那裡"是在世俗說和勝義說中,不是在世俗和勝義中。因此說"這樣的世俗說,這樣的勝義說"。這裡世俗和勝義的特相是:在破壞時,或以慧分析支分時沒有那個共稱,那瓶布等差別為世俗,與之相反為勝義。因為在堅硬觸等自性中得不到那個方法。其中依據諸色等法的聚集依相續而轉起假立補特伽羅言說,所以"補特伽羅"是世俗說。在其他句中也是這個方法。有生滅的自性法不常為無常,所以說"'無常'是勝義說"。這個方法在其他句中也是如此。難道蘊的說示不也是世俗說嗎?因為蘊義是堆義或部分義。這是真的,但是這個蘊共稱像觸等中流轉的那個假施設一樣依于勝義而更接近它,不像補特伽羅等共稱那樣遠,所以說是勝義所攝。或者以蘊為首即是攝取那些自性法。難道一切自性法不都是通過世俗門才升起說示,不是通過自門嗎?這樣一切說示都將是世俗說?不是這樣,因為意圖是依所說示法的區分而有說示的區分。因為聲音若無任何轉起因就不能顯示義理。 "聽了世俗方式的說示"是以"在這裡某補特伽羅是自我折磨者,從事自我折磨的努力"等世俗門轉起的說示,以生起聞所成智的方式聽。"通達義理"是隨順那個以觀慧和道慧通達稱為四諦的義理。"斷除愚癡"是與那些一處的煩惱一起完全斷除愚癡。"殊勝"是稱為最上果和涅槃的殊勝。"那些"是那樣的所化眾。"以勝義方式"是以"比丘們,這五根"等。

5.471-476 ādayo) paramatthadhammavasena. Sesaṃ anantaranaye vuttasadisameva.

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

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

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

5.471-476等)以勝義法的方式。其餘的與前面方法所說的相同。 "在那裡"是在那以世俗方式和勝義方式的說示中。"善巧于方言"是善巧于各種地方語言。"三吠陀"只是舉例，意思是三吠陀和技藝學習處。因此後面將說技藝學習。或者因為技藝以明處的狀態包含在吠陀中而說"三吠陀"。因為是以應當說的狀態而住，不是以在某處積集的狀態，所以顯示吠陀也只是以應當說的狀態而住，駁斥"三藏隱藏不可取"等邪說。"具有各種方言"是具有各種地方語言。 勝義是最上的義理，即諸法的如實自性。世俗是隻由世間約定而成就。如果這樣，世俗語言怎麼有真實性呢？所以說"因為世間世俗"，意思是依於世間共稱而轉起。因為世間共稱應當以執著而了知，不是虛妄的，像某些所聞的聽聞一樣，因為它不應當超越。因此世尊說："不應執著方土語言，不應超越共稱。""諸法"是自性諸法。"因為真實"是因為依如實而轉起。"說示世俗"是以"補特伽羅、眾生"等說示世間共稱。 "爲了顯示慚愧"是爲了顯示在護世作用中慚愧法的作用。因為它們的作用只在有情相續中明顯，所以應當以補特伽羅為基礎的語言來說它。這個方法在其他中也是如此。因為在某個心生起時業生起，在那個相續中它的果生起是業所有性。因為這樣就沒有已作識的滅失和未作的獲得，所以它只應當以補特伽羅為基礎的教說來顯示。那些有情應當作的福業是個人的努力。它也因為應當依相續而完成，所以只應當以補特伽羅為基礎的語言來顯示。"爲了顯示無間"是死後無間的果稱為無間，在那無間中結合的以生起它而有無間作為習性的，或以無間作為目的的為無間，即殺母等，爲了顯示它們。因為它們也應當依相續而完成，所以應當以"奪取母親的生命"等補特伽羅為基礎的語言來顯示，同樣以"他以慈俱心遍滿一方而住"等，"他憶念種種前世住處，一世"等，"有佈施從施者清凈，不從受者"等轉起的梵住、前世住處、佈施清凈的語言，只應當以補特伽羅為基礎來顯示，因為是以有情相續為境。"八士補特伽羅"

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

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

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

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

1.249)"等說示勝義時也用世俗語言來說補特伽羅的語言,爲了不捨棄世間世俗。由此應當看到以共性攝取餘下未說的語言以補特伽羅為基礎的目的。雖然這一切是依未遍知事的人們而說,但對於已遍知事的人們這樣的教說也能帶來安樂。 "一補特伽羅"是無殊勝行為依止的一補特伽羅。因為在天界世間中沒有任何人在戒等德上勝過佛,同樣在同時也沒有相等的。因此說:"在此世間或他世間中找不到比佛更殊勝或相等的",所以沒有任何相等的。也完全沒有低劣的可作依止。因此說:"無殊勝行為依止的一補特伽羅"。因為在戒等德上沒有與他們相等所以不等,即過去的正等覺者。與他們相等就像中間破碎的金塊一樣無差別,因為沒有其他這樣的人,所以一補特伽羅也以無等等的意思。因此說:"以無等"等。 指有情世間因為在有情群中生起。只在人世間生起,因為天界梵界不是佛生起的處所。首先不在欲界天中生起,因為那裡不是梵行住處,同樣因為不是稀有。因為諸佛世尊是稀有法。他們那稀有法性在天身中不像在人身中那樣明顯。因為見到天身的正等覺者,世間認為是天威力,不是佛威力。這樣就不信解不凈信"這是正等覺者",不捨離執取造物主,也因為天身長時住立而不脫離一分常見。在梵界不生起這裡也是這個方法。因為諸佛世尊爲了解脫有情們這樣的執取而只在人善趣中生起,不在天善趣中。因為以這個輪圍為中心連同這個只說明一萬輪圍是生處,因為在三藏佛語中沒有說其他是佛生起處的地方。因此說:"只在這個輪圍中生起"。 在這裡生起時為什麼只在閻浮提生起,不在其他洲中?有些人說:"因為作為地軸、能持佛性、不動之處的菩提場地只在閻浮提中,所以只在閻浮提中生起"。應當看到以此也註釋了"在那裡只在中國生起",因為同樣其他不捨離的處所也在那裡獲得。因為以前諸佛、諸大菩薩、諸獨覺的生起,以及聲聞菩薩們的聲聞菩提的發願、聲聞波羅蜜的積整合熟,只在這作為佛土的輪圍中的閻浮提中成就,不在其他處。佛的生起是爲了調伏所化眾,所以考慮上首聲聞、大聲聞等特殊所化,諸佛只在這閻浮提中生起,不在其他洲中。這個方法是一切佛的習慣,所以那些最上人在那裡的生起應當看作像勝輪一樣互為依止。因此在註釋中說:"在三洲中佛不生起,只在閻浮提中生起,這樣見到洲";

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

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

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

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

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

『『Asaṅkhyeyyāni nāmāni, saguṇena mahesino;

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

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

2.17; 佛種姓註釋 27 不遠因緣故事)。 這兩個都是未完成的說法,因為生起的動作是現在時。或者"正在生起"是能夠生起。這māna字是能力義。因為應當以多少能力欲求大菩薩們在最後有中生起,意思是具足以那個圓滿的菩提資糧生起。"差別"是特殊。爲了顯示那個三種特殊而說"因為這"等。從具足八支的大發愿成就時開始,大菩薩因為到達決定成佛性而實行菩提資糧行道,以所說能力相應而名為正在生起,意思是因為生起是決定的。"尋求"是尋找。"在智成熟時"以此顯示在那之前因為智未成熟而得機會的業殘餘的緣故,菩薩如此精進大精進。在阿羅漢果剎那名為已生起,因為應當說"已生起"。名為已來,因為以因具足而正確完成。 "爲了利益"是爲了世間出世間利益的成就。"爲了安樂"這裡也是這個方法。"那個"是那個有情世間。而這個有情世間以什麼次第證悟法,以那個次第顯示而說"在大菩提場"等。"直到今日"這裡以"今"字說教法住立的時間。爲了顯示"天人"是最上的指示而說"不僅"等。"這些也"是龍金翅鳥等。 "這個問"以此顯示"什麼"字一般是問的狀態,不是特殊,爲了說明那個問的特殊狀態,以義理舉出的方法顯示在大義釋中來的一切問,以"問即是"等。以此照明未見為未見照明。以此和合已見為已見和合。和合是以討論方式作決定。以此斷疑為斷疑。隨許的問為隨許問。"比丘們,你們認為怎樣"等問"你們的隨許是什麼"是問隨許。欲說的問是以欲說而問。"特相"是想要知道的任何自性。"未知"說以任何智未知的狀態。"未見"是以見性的智未如現見那樣見的狀態。"未量"是"這是這麼多"以稱量性未量的狀態。"未度"是以度性的智未作完成作用的狀態。"未明"是對智不明顯的狀態。"未顯"是以智未作明顯的狀態。 爲了顯示以哪些作為因的功德殊勝在世尊中轉起這個"如來"共稱,所以說"以八個原因世尊為如來"等。因為世尊的一切名都是以功德殊勝為因。如說: "大仙以功德有無量名; 應當從千名中以功德舉名。" 這裡"如是來"中"如"字以相狀確定的方式是完成譬喻的意思。因為一般的照明也住立在特殊中。"來"字是行道來義,不是智來義,如在"來到如相"等中。

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

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

1.170;優陀那註釋 18)中一樣,也不是身體來義,如在"大沙門已來到摩揭陀的山城(王舍城)"等(大品 63)中一樣。在那裡當"如"字以相狀確定的方式是完成譬喻的意思時,因為那是以大悲為主,通過大悲以舉例方式一般地顯示先前諸佛的來道,因為yaṃ-taṃ兩字是決定相關的,所以一般地說"如一切世間...來",然後以大精進經等(長部 2.1等)中以多數說示而明顯和接近的毗婆尸等六正等覺者的方式顯示那個道路而說"如毗婆尸世尊"等。其中"以那個發願"是以人身、相具足、見師、出家、神通等功德具足、發願欲求的八支具足的大誓願。因為一切佛的身發願都以這個發願成就。這樣以大發愿的殊勝顯示"如來"這詞的意思后,現在爲了以圓滿波羅蜜的方式顯示而說"如毗婆尸世尊...迦葉世尊圓滿佈施波羅蜜"等。 這裡爲了生起經師們對大菩提道的善巧,應當知道關於波羅蜜這詳細的說明:這些波羅蜜是什麼?以什麼義為波羅蜜?這些有幾種?它們的次第是什麼?什麼是它們的相、味、現起、足處?什麼是緣?什麼是染污?什麼是清凈?什麼是對治?什麼是實踐?什麼是區分?什麼是攝集?什麼是成就方便?以多少時間成就?什麼是功德?什麼是它們的果?這個說明可以在長部復注;

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

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

1.7)中說的方法來了解,不在這裡顯示。關於依所說的道路圓滿所說區分的波羅蜜而說"圓滿三十波羅蜜"。 雖然大舍也是佈施波羅蜜,但爲了顯示舍的特殊性和極難性而與大舍分別攝取。因此從肢體舍分別攝取眼的舍,雖然舍的性質相同但從財和王位的舍分別攝取子女和妻子的舍。與稱為往返行道的前分道一起成就神通和等至是前加行。在佈施等中成就殊勝的實踐是前行,或者是包含在行藏的。有些人說:"發願是前加行,佈施等實踐或依身遠離的獨行是前行"。依顯示佈施等和少欲等以及在輪迴和涅槃中過患和功德的方式,以及依建立和成熟眾生在三菩提的方式而轉起的說示是說法。對親屬的利行是親屬利行。那也是依悲愍的方式。以"等"字攝取世間利行等。依業所有性智的方式,依熟習無過業處、工藝處、明處的方式,依熟習蘊處等的方式,依判斷三相的方式而有智行是慧行。那實際上就是慧波羅蜜,爲了顯示智資糧而分別攝取。"邊際"是邊際,意思是最上。"修習四念住"是連線。其中"修習"是生起。"增長"是增益。以攝取念住等顯示行道達到頂點。或者應當看念住等只是與觀俱。這裡應當知道以"以那個發願"等顯示行道的開始,以"佈施波羅蜜"等顯示中間,以"四念住"等顯示終點。

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

『『Anekasākhañca sahassamaṇḍalaṃ,

Chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā,

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

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

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

這段巴利文的直譯如下: "剛生"是剛出生剛出來不久。因為剛出來的大士,首先被梵天們用金網接取,從他們手中四大天王用羚羊皮毯接取,從他們手中人們用細軟棉布接取,從人們手中脫落而住立在地上。以"如說"等顯示大本經教說中所說的話。"白傘"是天白傘。"撐持"是正被撐持。這裡應當看到以傘的攝取已經說了劍等五種王室器物。因為劍、多羅扇、孔雀尾扇、拂塵、頭冠帶與傘一起當時出現了。當時只顯現傘等,不顯現持傘等者。"一切方"是十方,這個觀察一切方不是在七步行走之後。因為大士從人們手中脫落後觀察東方,在那裡天人們以香花等供養說:"大士,此處沒有與你相等的,哪裡有更上的?"如此觀察四方四維上下一切方,在一切處看不到與自己相等的,說"這是北方"而以七步行走。"牛王"是最上。"最"是最初。"長"和"勝"是它的同義詞。"這是最後生,現在沒有再有"預言在這個身體將證得的阿羅漢。以"因為"等詳細顯示以"作為許多殊勝證得的前相"簡略說的義。其中"在這裡"是在: "千輻多枝的傘, 天人們撐持在空中; 金柄的拂塵飄動, 不見持拂塵傘者。"(經集 693) 這個偈頌中。因為一切知智在一切處無礙而行稱為無礙智,所以說"一切知無礙智的獲得"。同樣這個世尊也如此去...作為前相,以此顯示在殊勝出生時依法性而生起的殊勝是一切菩薩共同的。因為它們是波羅蜜的流出。 "跨越"是行走。"天"是諸天。"平等"是以觀察的平等性平等相似。因為大士如何觀察一個方向,也如此觀察其他方向,他在任何方向觀察時都沒有阻礙。或者"平等"意思是適合觀察。因為當時在方向中不會出現不適合菩薩觀察的醜陋可怕不平等的形態。

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

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

說示了以身體行走義的"去"字的"如來"字后,現在爲了以智行走義顯示它而說"或者"等。其中"出離"是以無貪為主的善心生起。因為這裡出離是善法,不是出家等。也有人說"初禪"。"舍斷"是已舍斷。"去"是已證得,已行道更上的殊勝,這是意思。或者"舍斷"是舍斷因,或舍斷相。因為這個舍斷字是因相義。因為這裡所說的"去"的行走是對欲貪等舍斷的原因的了悟,或者只是以欲貪等的舍斷為相的修行。這個方法在"破除"等中也是如此。"無恚"是慈。"光明想"是以明確作意而現起的光明認知。"無散亂"是定。"法決定"是對善等法如實的判斷。也有人說"有緣名色的決定"。這樣以舍斷欲貪等蓋通過"在世間舍斷貪慾"等所說的初禪前分道顯示世尊的如來性后,現在爲了以方便一起通過八等至和十八大觀來顯示它而說"以智"等。因為對於住立在以遠離作為遍知名色和度疑的障礙的癡的遍知中的人,成就無常想等,同樣以喜悅為相的歡喜在禪等中不喜被除去時成就禪等,所以為等至和觀的除去不樂和破除無明等的方便,但逆序的說示應當看作是爲了顯示蓋性的無明在下面的蓋中也攝取。因為諸蓋以障礙等至住處的進入如門,所以說"開啟蓋門"。 因為在"夜間尋思伺察日間從事工作"所說的地方尋伺被認為是煙,所以說"尋伺煙"。雖然在初禪近行就苦,在第四禪近行就樂被舍斷,但關於殊勝的舍斷而說"以第四禪舍斷樂苦"。"色想"以想為首說色界禪和它們的所緣。因為色界禪也稱為"色",以略去後分如在"有色見諸色"等中。它的所緣

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

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

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

這段巴利文的直譯如下： 遍處色也稱為"色",以略去前分,如在"見外色美醜"等中。因此這裡在色中,色禪中,與它俱行的想是色想,如此以想為首說**禪。"有色想"是色的名稱,這樣說。這樣應當知道這是地遍等差別的所緣的名稱。"對碰想"是以眼等依處和色等所緣的對碰相觸時生起的與二五識俱行的想是對碰想。"種種想"是在種種境轉起的想,或者種種的想是種種想,八種欲界善想,十二不善想,十一欲界善異熟想,二不善異熟想,十一欲界唯作想,這是這四十四種想的名稱。因為它們在色想等差別中轉起于種種不同自性的境,也因為種種不同自性互不相似,所以稱為"種種想"。 無常的,或者對無常的隨觀是無常隨觀,這是對三界法的無常性把握而轉起的隨觀的名稱。"常想"是對有為法轉起"常恒"的邪想。應當看到以想為首也攝取見和心。這個方法在這之後也是如此。"厭離隨觀"是以對諸行厭離行相轉起的隨觀。"喜"是有喜的愛。"離染隨觀"是以對諸行離染行相轉起的隨觀。"滅隨觀"是對諸行的滅的隨觀。或者如此隨觀"這些行只是滅,未來不會因集而生起"是滅隨觀。因此說"以滅隨觀滅,不集"。因為這是已得力的欲解脫。以舍遣行相轉起的隨觀是舍遣隨觀。因為這是以觀察而住立。"取"是以常等方式執取。以相續、聚集、作用、所緣的方式執取為一是密集想。"積集"是造作。種種狀態的獲得是變異。"堅固想"是執取堅固性。"相"是以聚集等密集的方式和以自作用界限性而執取諸行為有形體。"愿"是貪等的愿。那實際上是以愛的方式對諸行的歡喜。"執著"是我見。 以無常、苦等方式對一切法的判斷是增上慧法觀。"執取實性執著"是在非實中執取為實的顛倒。以自在所作等方式世界生起的執著是愚癡執著。有些人說"'我過去世是否存在'等方式的疑惑生起是愚癡執著"。對諸行執取為避難所的執著是執藏執著。"樂於執藏,歡喜執藏"

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

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

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

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

1.172;大品 7)的說法,執藏是愛,它以執著的方式在眼等和色等中轉起就是執藏執著,有些人這樣說。"如此這些行被舍遣"這樣轉起的智是思察隨觀。因為離開輪迴所以是出離,即涅槃。在那裡以稱為作所緣的隨觀而轉起為出離隨觀,是種姓。"結合執著"是以結合的方式對諸行的執著。"見一處"是與見俱生一處和舍斷一處。"粗"是觀待上位道所斷的煩惱而說,否則見所斷也比第二道所斷粗。"隨細"是細微的。這是觀待下位道所斷而說。"一切煩惱"是剩餘的一切煩惱。因為以初道等已斷的煩惱不會再斷。 堅硬性是固體性。流動是液體性。以世間風如風箱那樣使那個那個聚集膨脹,或僵硬性,那是支援。雖然存在其他聚集的界與其他聚集的界有觸碰,那個那個界的分離性以色為邊際的虛空是它們的界限,它們與它不相觸,否則界的界限性就不存在因為會成為遍滿。在某個聚集中界的界限與它們不相觸性是不相觸相。因此世尊在虛空界的解說(法聚論 637)中說"不為四大種所觸"。 在相違緣會合時異類生起是變壞。因為行蘊諸法以思為主,所以依思而說這個"諸行的造作相"。如是在經分別的行蘊分別(分別論 92)中以"眼觸生思"等只分別思。思是造作相。如說:"其中什麼是福行?是欲界善思"等。遍滿是有擴散性。"在不信"是因為不信。處格表示因義。這個方法在"懈怠"等中也是如此。"寂止相"是身心熱惱寂止相。在離沉掉的增上心轉起時,因為在策勵、抑制、激勵時無功用而旁觀是思察,因為斷除偏執。 因為妄語等以欺詐等為作用是粗糙不攝受的對治,所以正語是攝受自性,因為柔順性正語攝受相應法、善語和聽聞者的人,所以它是攝受相。身業引起某些應作,自己引起是努力,所以應當看稱為正業的離也是引起相,或者是如舉重的身業那樣舉起、引起相應法。活著的有情、或相應法以命根轉起,或只是活命的清凈是凈化。"諸行"這裡意指思,所以說"諸行的思相"。傾向是向所緣的狀態。處所是轉起。因為依處所而有稱為處的心心所的轉起。"愛的因相"是輪迴的能生因性,但道是導向涅槃性,這是它們的差別。

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

如實相是不顛倒的自性。一味是互不超越、不增不減的狀態。雙運就是止觀。也有人說"信慧和策勵不散"。滅是煩惱滅即道。因為以不生為究竟所以不生是果。輕安是煩惱寂止。 "欲"是欲作欲。根本相是住立性。等起相是以提供所緣而成為相應法生起的因性。和合是以境等會合而應取的行相,這稱為集合。平等、一起放置於此而有相應法,或者和合即觸。彙集是會合於此。離開受而不轉起的相應法似乎因受的領納而彙集,所以這樣說。如椽的頂端那樣是相應法的上首性是前導相。比那個、或者比那些相應法更殊勝是更上。因為諸善法以慧為上。"解脫"是果。因為它以戒等功德實性的最上殊勝性而為實性。 應當知道這個相的分別是依六界、五禪支等,隨順各經文和依古註釋書所說的方式而作。如是前面已說的某些法爲了顯示其他方面的意義而再次顯示,因此說"諸善法以欲為根本,以作意為等起,以觸為和合,以受為彙集","諸善法以慧為上","此梵行以解脫為實性","賢友,梵行以涅槃為歸趣,以涅槃為究竟"(相應部

5.512) ca suttapadānaṃ vasena 『『chandassa mūlalakkhaṇa』』ntiādi vuttaṃ.

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

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

這段巴利文的直譯如下: 5.512)等經文的緣故說"欲的根本相"等。 如實法即四聖諦,因為有不顛倒的自性。如實是因為是那個自性,不虛是因為有不虛妄自性,不異是因為離開其他行相。生緣生起出現義是以生為緣而生起,成為與自己因緣相應的上上而來的狀態,意思是隨轉義。或者生起義和出現義是生起出現義,非從生有老死,離開生也不從其他而有,所以是生緣生起義,這樣從生而出現所以是生緣出現義。任何生以任何方式作為緣,相應地顯現,這是意思。"無明對諸行的緣義"這裡也是無明不是不作諸行的緣,離開無明諸行也不生起。任何無明對任何諸行以任何方式作為緣,這是無明對諸行的緣義,意思是緣的狀態。 世尊知道看見它是連線。"由他"是由世尊。應當連線"那個被分別"。"那個"是色處。"可意不可意等"以"等"字攝取中性,同樣攝取過去、未來、現在、小、內、外、二者等差別。"依可得的句"是從"色處是所見,聲處是所聞,香處味處觸處是所覺,一切色是意所識"(法聚論 966)的說法,所見句和所識句在色所緣可得。"以多個名稱"是以"色所緣、可意、不可意、中性、小、過去、未來、現在、內、外、所見、所識、色、色處、色界、顯色、有見、有對、青、黃"等多個名稱。"以十三章"是指色品中來的十三種說示章。"以五十二方法"是在每一章中依四種決定方法而有五十二種方法。"如實"因為是不顛倒的見和不可反駁的教說而成為如實。"我知道已經了知"以顯示在現在過去時的智轉起,應當看到在未來的智轉起也已經說了。"已知"字應當知道未限定時間,如在"見聞覺"等中(長部 3.188;中部 1.7-8;相應部 3.208;增支部;

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

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

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

這段巴利文的直譯如下： 4.23)一樣。"不執著"是以我我所的方式不趨近。如色所緣等法是什麼自性什麼樣相,如實地看見它、知道它、趣向它,所以是如來,應當知道這樣的詞源。但有些人解釋說"依語法方法或以pisodarādi的增加而省略dassī字,增加āgata字而成為tathāgata"。 "其夜"是在其夜。這是完全結合的對格。"三魔"是煩惱、行作、天子稱為的三魔。"無過失"是因為無過失而不可呵責。"無缺"是因為無需新增而不缺。"無過"是因為無需除去而不過。"一切行相圓滿"是以義文等成就而在一切行相圓滿。"非他"以相反而成就"如是"所說的義。以此顯示因為成就所說的義故,如世尊所說,如是是不顛倒的教說。"說義"以此顯示"如實說"所以是如來,作da音為ta音依語法方法而說。"他如是行"所以是如來。"行"意思是身或語的轉起。當說"如是"時,因為yaṃ和taṃ字不相離的關係而"如是"的意思已經顯現。在說身語行相互隨順時,身的語和語的身以關係的方式顯現,顯示這個意思而說"因為世尊"等。在這個義中,因為如實說所以是如來的意思也成就。但那個以前以其他方式顯示,所以說"如此因為如實作所以是如來"。 "在橫向無量世界中"以此否定某些人說"橫向好像上下都有世界"。教說的莊嚴就是教說的莊嚴性,如在"福所成、施所成"等(長部;

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

『『Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathāgato tena tathāgato mato.

『『Tathañca dhātāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,

Tathāgato vuccati sakyapuṅgavo.

『『Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññaneyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

『『Anekabhedāsupi lokadhātusu,

Jinassa rupāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

『『Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

Tathāgato tenapi lokanāyako.

『『Yathābhinīhāramato yathāruci,

Pavattavācā tanucittabhāvato;

Yathāvidhā yena purā mahesino,

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

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

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

這段巴利文的直譯如下： 3.305;如是語 60;導論 33)中。因為助詞在有語聲時以顯示那個義的方式轉起,所以gata字說明了已理解義和過去義,因此說"gata是已理解、已過去"。或者從發願開始直到正覺,在這期間以大菩提乘的修行沒有退失處和染污的轉離,如其發願,如是行走、如願修行所以是如來。或者因為大神通力、證得無上解脫智、無礙智而對任何事無障礙,如其欲樂,如是身語意的行走、運作、轉起是他的所以是如來。因為在世間vidha、yutta、gata、pakāra等字顯示相同的意思,所以如毗婆尸等世尊的品類,這位世尊也是如此品類所以是如來。如那些世尊相應,這位世尊也如是相應所以是如來。或者因為真實、如是、真如、如此是智的名稱,所以以如此智而來所以是如來,應當知道如此也是如來字的意思。 "舍離貪慾等垢如已去, 以定智如毗婆尸等; 大仙釋迦牟尼具光輝, 如來因此稱為如來。 界處等相如是, 自性共相差別分; 自覺智此勝者已來, 釋迦牛王稱如來。 一切眼見如是諦, 如是此緣性一切; 因為以無需他教而明瞭, 如實勝者因此如來。 在多種差別世界中, 勝者色處等境界; 種種差別如是見, 因此普眼稱如來。 因為如實說法, 作語隨順自己; 以功德超越世間而行, 導世者因此也如來。 如發願如意欲, 轉起語身心狀; 如同往昔大仙類, 如是勝者因此如來。"(長部復注1.7) - 攝頌只是門口而已,為什麼?因為如不放逸句攝受一切善法修行,攝受一切佛功德。因此說"以一切行相"等。這裡其餘的義都是顯而易見的。 171.第二,說明第一生的出生后,爲了顯示聖生的出生而說"成就"。因為那時是他的佛性成就。說"難得"等后,因為因由積集遙遠而顯示那裡的因由,說"一次"等。這說的是:那裡所說的次數即是月、年、劫等的計數,即使圓滿一阿僧祇劫、二阿僧祇劫、三阿僧祇劫的波羅蜜也不能成佛,但以最低限度連續圓滿四阿僧祇劫和十萬劫的十波羅蜜能夠證得佛性,不能有其他方式,以此因由諸佛的出現難得。

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

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

讓我為您直譯這段巴利文： 172. 第三,"不常有"是不經常發生,因為有時才出現。大多數人見到稀有事時會打響指,關於這點說"應當打響指觀看"。"具足"以此顯示"稀有的功德法在此中有"所以是稀有。又從開始以來引導發願,此後也修習不共他人的功德法所以是稀有,因此說"修習非人也是稀有人"等。大菩提智即是壇場成為大菩提壇。因為一切智智的近依是道智,道智的近依是一切智智稱為"大菩提"。"以不退轉"是因為確定得菩提而從大菩薩性不退轉性。圓滿作佛諸法也非任何其他人所修習等,以此顯示說在因位、果位、利益眾生位這三個位中,世間依怙因為修習不共他人的功德法所以是稀有人。 173. 第四,"時作"是時終。在什麼時候什麼樣的作為。因為通稱安立於別相,有別相需求者不應不加上別相,所以說"在一時的顯著作為"。但在什麼一時,如何顯著呢?經過十萬劫以上的無數阿僧祇劫,以如所愿的意願圓滿而獲得的一時,在天界中極其稀有人的般涅槃所以最為顯著。"能生追悔"是能帶來心苦。說"十千世界"是因為限定為他的佛土,其他的是非境界。

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

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

讓我為您直譯這段巴利文： 174. 第五,"第二佛"是因為沒有第二個一切智佛。"聞佛"是因為以聞所成智覺悟而成佛。"四諦佛"是因為完全覺悟四聖諦而成佛。"獨覺佛"是因為獨自只為自己而如四諦正覺那樣成佛。只有正等覺才如天人世間的四諦正覺那樣證悟諸諦。"四或八或十六"這是依大發愿的大菩薩們的慧增上、信增上、精進增上的差別而說的。因為在註釋書中說:"慧增上者信弱而慧銳利。信增上者慧中等。精進增上者慧弱,以慧力而應證得正等覺。"但一般說由解脫成熟法的銳利、中等、柔軟性而有這三種差別是合理的。因為菩薩在發願時有利根、中根、鈍根的三種差別。其中利根者有能在正等覺面前聽聞四句偈時,在第三句未終了時就能與六神通和諸無礙解一起證得阿羅漢的殊勝因緣。第二種有能在師前聽聞一偈時,在第四句未終了時就能以六神通證得阿羅漢的殊勝因緣。另一種有能在世尊面前聽聞四句偈,在偈終了時能以六神通證得阿羅漢的殊勝因緣。這三種不分時間差別而作發願獲得授記,圓滿波羅蜜,依次如所說的差別時間證得正等覺,但在那些時間差別未圓滿時,那些大士即使每日佈施如毗首晝羅(Vessantara)的佈施,也相應地積集其他戒等波羅蜜法,中間也不會成佛。為什麼?因為智慧未成熟。如莊稼在限定時間成熟那樣,正等覺在限定時間成熟,在那之前即使以一切精進努力也不能證得,應當知道波羅蜜的圓滿依如所說的時間差別而成就。"同時"是在相同的時間。 "無伴"是無譬喻地說。因為同行義是伴義。依修行而言與世尊同等行進實在無人能做到。因為從手等支分對應度量所以稱身體為相。"沒有能者"是說無論天或魔或梵天都沒有。"對等"是以替代的方式相等。"給予對分"是說對"四念處"等所說的法分、法類作為對方而給予分類、類別的回答沒有能夠的。"無對補特伽羅"是說沒有以戒等功德作為對等映像的補特伽羅。因此說"任何其他"等。三千大千的分別後面會明顯。這裡其餘的都很容易理解。

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

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

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

讓我為您直譯這段巴利文： 175. 第六等中"在那個人"是在正等覺。"那個"是慧眼。已經出現是因為他的千生起。"生起"是生。"成就"是圓滿。"何種"是什麼樣的。在聲聞境界中得到的慧眼只屬於兩大聲聞,所以說"舍利弗長老"等。"定慧"是與定相應的慧。有些人說"導向定、速證等殊勝的慧"。"光"就是慧光。同樣"明"也是。"三部"是三部經。說"世間出世間混合"是因為意指前分慧。 "最上法"是因為自己無更上而為最勝法。因為應當見所以是見,是世尊的色身。其中特別是色處。因此說"得以眼識見"。"無有比此更上"所以無上,那就是無上性,見和那個無上性所以是見無上。其餘的句中也是這個方法。這是句的差別:"被聞"所以是聞,是世尊的語。"被得"所以是得,是對世尊的信。應當學所以是學。戒定慧的侍奉是奉事,即親近。憶念是隨念,是憶念師功德。"這些"是如上所說的六種無上。"有出現"因為依賴如來的出現、以其為境界而有出現。"見無上"不僅是指在天人世界見世尊無上的色身而已,而且應當知道是以見那色身為門而以不壞信悟入覺知佛功德的見。因此說"具壽"等。說"這也是見無上"是因為與前所說無差別。"得見十力"如阿難長老那樣以信敬慈愛為前行得見十力。"增長見"是增長以見為門的觀行。以見為門直至順知增長觀行,其後進入第八大地者被稱為到達見即初道。這裡後面轉起的見就叫做見,但根本見因為是真理之見的因所以稱為見無上。這個方法也適用於其他無上。 "獲得對十力的信"是獲得對正等覺世尊的信。"學三學"是學三種前分學。"奉事"是親近。由"如是彼世尊"等佛隨念而生起隨念禪,以其為基礎而增長觀,所以說"增長隨念"。

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

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

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

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

讓我為您直譯這段巴利文： "有證"是親證。因為在道心剎那獲得的無礙解在果心剎那被稱為證得,此後對義等能隨意運用。"四"是數量的限定。"無礙解"是分別。但是什麼的分別呢?從"義中的智是義無礙解"等(分別論718-721)的說法,是智的這些分別。因此"四無礙解"意思是四種智的分別。"義無礙解"是在義上的無礙解,意思是能夠確定義的分別的自相顯明決定的在義上的分別智。同樣,能夠確定法的分別的自相顯明決定的在法上的分別智是法無礙解。能夠確定詞的分別的自相顯明決定的在詞語表達上的分別智是詞無礙解。能夠確定辯才的分別的自相顯明決定的在辯才上的分別智是辯無礙解。 在"義中的智"等中,"義"簡要說是因果。因為它依因而應行、應到、應得,所以稱為"義"。詳細說任何緣生、涅槃、說的意思、果報、作業這五法應知為"義"。觀察那個義時在其中的分別智是義無礙解。"法"簡要說是緣。因為它維持、安排、轉起、達到和建立,所以稱為"法"。詳細說應知是任何能生果的因、聖道、所說、善、不善五種,觀察那個法時在其法中的分別智是法無礙解。 "在義法詞語表達中的智"是在那個義和法中以自性詞聲為所緣而觀察時在自性詞語表達中的分別智。如此這個詞無礙解即成為以聲為所緣,不是以概念為所緣。為什麼?因為聽到聲音后能知道"這是自性詞,這不是自性詞"。得無礙解者聽到"觸"時知道"這是自性詞",聽到"諸觸"或"觸那"時知道"這不是自性詞"。在受等中也是這個方法。但這個也因為如實知道自性詞而知道名詞、動詞、字首、虛詞。"在智中的智"是以一切處智為所緣而觀察時的分別智。 這四無礙解在有學地和無學地兩處得到分別。由證得、學習、聽聞、詢問、宿習這五個原因而清晰。"證得"是真理的通達。"學習"是佛語。因為執持它而無礙解清晰。"聽聞"是聽法。因為恭敬聽法無礙解也清晰。"詢問"是義釋。因為解說所學經文的義理無礙解也清晰。"宿習"是宿世的修習。因為以往來反覆方法使業處明顯無礙解也清晰。"世間出世間"這裡,三無礙解是世間的,義無礙解或是世間的或是出世間的,應當如此分別了知義理。

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

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

Ekapuggalavaggavaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 1. Paṭhamaetadaggavaggo

Etadaggapadavaṇṇanā

讓我為您直譯這段巴利文： "唯在佛出現時"以限定語表示只在佛出現時才能獲得,在無佛出現時不能獲得,意指不共他人的證悟。這樣理解時,應當知道在"大眼"等中所說的慧的偉大等也是不共他人的。同樣,明、解脫、果證等也應當看作能帶來他人的那種狀態。任何世間或出世間的界,一切都包含在這些中,都包攝在此中,所以說"這十八界因為不同自性而為不同界"。這個義理應當以種種界差別智分別(分別論751)來說明。因為說"證",所以說"明是在果中的智"。 187. 因為輪轉往復所以是輪,因此諸威儀路以輪轉往復的意義而似輪所以稱為輪,同樣適宜地處居住等圓滿也是。從那時起被稱為"引導法輪",這裡那時大士使自己適合引導時被說為"引導法輪",因為從那時起不生起阻礙法輪引導的法。在"已引導"這裡也是這個方法。通達阿羅漢道時也被稱為生起法輪,因為成熟那個義理的智。在阿羅漢果剎那被稱為已生起法輪,因為在那剎那對於生起法輪沒有任何應作的事。因為這裡意指證悟智為"法輪"。現在爲了顯示依教授智的法輪而說"何時稱為轉"等。不僅是長老的,而且爲了顯示一切教內者的說法都是世尊的說法不違背四聖諦和四種一性等方法而開始說"任何比丘"等。其餘的很容易理解。 一補特伽羅品註釋結束。 14.最上品 (14)1.第一最上品 最上語的註釋

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

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

讓我為您直譯這段巴利文： 188. "在最上中第一品的第一看到於始"這裡應當帶入"上語"而結合。"從今為上"意思是以今日為始。"以指尖"是以指頭尖。"酸尖"是酸的部分。"成為頂"是成為最高頂,因為在那個地方沒有其他那樣的。因此成為最勝所以是最上。"最上的安立"是以起因等四個原因而安立於最上。爲了詳細顯示長老因大慧而獲得最上位所以說"如何"等。"兩個間句"是在竹芒根和由干陀羅山兩處顯示兩個句。"光頭座"是說不是七支或五支的,僅是光頭座。"遍覆而坐"是以佛威力遍覆而坐。因此說"如是坐"等。"使成為身證"是使名身以領受教說的方式成為證。"善法、不善法、無記法"這裡的"如是"字是初義,由此攝取一切阿毗達摩教說。 "神變處"是在雙神變的作處。"你們看"是對他們的眾多而說。"這個"是對人群的單一。"儀態"是行相。"大眾"是天人世間一切大眾。如同見地獄是爲了生起厭離,同樣見天界也是爲了生起厭離,"如次第說中的天界說那樣,如此具足一切圓滿的天界也是無常、不住、有變易法"。"調整"是以五十種音調如何能隨意奏出而調整。<.Assistant>

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

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

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

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

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

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

讓我為您直譯這段巴利文： "凡夫五問"是以凡夫問為始到漏盡者問為終的五個問。"第一...等...問"是問關於凡夫境界的問。無礙解如發願,如各自以觀發願而轉起境界如初地等,所以說"他們住于各自的無礙解境界而說"。"問佛境界問"是問這個問題: "已知法者及眾多學人在此, 請賢者說我問彼等行"(經集1044) 其中"已知法"是已知、已了知四諦法,意思是以四道已通達四諦法的已知法者。以此說無學。"眾多"字應與兩處連線為"眾多已知法者及眾多學人"。"彼等"應連線為"彼等兩種學無學人我問",意思是被我問。"行"是到達學無學地的行道。因為以此行走、到達學地和無學地所以是行,意思是被我問請說彼等的行、到達的行道。如此世尊問了佛境界的問題后說"舍利弗,這簡略所說的義理應當如何詳細見"。長老觀察問題后"大師問我學無學比丘們的到達行道"而於問題無疑,但對"到達行道能依蘊等多門而說,以何種方式說才能把握大師的意趣"而於意趣有疑,關於這點所以說"法將軍...等...不能"。當不能回答所問問題時觀察方位是眾生的自性,所以說"東方...等...不能"。其中"問題生起處"是問題生起的原因。 "知道長老疲倦"是知道"舍利弗對問題無疑,對我的意趣有疑而疲倦"。"四大種身的把握"以此通過蘊門而說名色的把握。因為世尊說"舍利弗,你是否觀察這是存在"時顯示依蘊而把握名色。如是世尊想:"舍利弗在我未給予方法時不能說,但在給予方法后把握我的意趣而依蘊說"。隨著給予方法,那個問題以百種千種方法現起于長老。因此說"已知,世尊;已知,善逝"。 說"在無色界沒有結生"是因為沒有積集菩提資糧的機會。因此說"因為是不能處",意思是因為是得授記的菩薩們不能生起之處。"生在色界"是因為業自在不能生在無色界而生在色界。

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

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

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

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

Atīte (jā. aṭṭha. 4.

讓我為您直譯這段巴利文： 以"過千"等顯示過千本生。其中"過千也"是超過一千也。"集會"是聚集而不能知道所說義理的愚人們。"無慧者們會哭百年"是這樣集會的無慧者們因為愚笨像兔子一樣會哭泣悲嘆百年乃至千年。但即使哭泣也不會知道義理或原因,這是其意。"一個有慧人更勝"意思是比這樣的愚人過千也是一個智者更勝更好。怎樣的有慧?說"誰了知所說的義",意思是像上首弟子那樣誰知道所說的義理,那樣的有慧者更好。第二過百本生中"思維"是為如實知義而專注地思考。這裡其餘如前所說。 第三本生中"有想者"是除了非想非非想處證得者外顯示其餘有心的眾生。"他們也落難"是因為不得那個非想非非想處定所以他們也在有想界落難到達苦。因為"想是病,想是瘡,想是箭"(中部3.24)他們見想的過患。"無想者也"顯示生在無想界的無心眾生。他們也因不得這個定而落難。"禪樂無垢"因為沒有如上所說的過患所以無過。以強力心一境性的自性也成為無垢。"說非想非非想"是過去在波羅奈(Bārāṇāsī)梵授王統治時,菩薩在林野臨終時被弟子們問而說"非想非非想"。如前本生所說方式,苦行者們不接受上首弟子的話。菩薩從光音天來住在虛空中說這個偈。因此說"其餘應如所說方式了知"。 第四本生中"如月光"因為有如月亮的光所以是月光,是白遍。"日光"因為有如太陽的光所以是日光,是黃遍。"誰在此以慧得立足"是哪個人在此有情世界以慧得立足於這兩種遍,以為所緣而進入,或住立其中。"以無尋第二禪成為光音天人"是那個人如此作而獲得的第二禪成為生往光音梵天界。"其餘應如前方式了知"以此顯示這個(本生義釋1.1.135月光本生注):過去在波羅奈(Bārāṇāsī)梵授王統治時,菩薩在林野臨終時被弟子們問而說"月光日光"後生在光音天。苦行者們不信上首弟子。菩薩來住在虛空中說這個偈。 第五本生中"應希望"是不斷絕希望而對自己的業應作希望。"不應厭離"是不應生起厭離,意思是不應懈怠。"確實"只是虛詞。"如所愿"是顯示"我希望從六十肘深的地獄升起,我如其所愿生起,從那裡升起"。 過去(本生義釋4.

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

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

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

讓我為您直譯這段巴利文： 13.沙羅鹿本生註釋:據說過去在波羅奈(Bārāṇāsī)梵授王統治時,菩薩生為沙羅鹿住在林中。國王是獵師,有大力。一天他去對大臣們說:"鹿從誰那邊逃跑,就應由他來捕獲。"有一天沙羅鹿起身從國王站立處逃跑。於是大臣們嘲笑他。國王想:"這些人嘲笑我,不知道我的能力",於是緊繫衣服,徒步持劍說"我要抓住沙羅鹿"而疾速追趕。於是看見它追了三由旬。沙羅鹿進入林中。國王也進入。那裡在沙羅鹿行走的路上有一個六十肘深的大臭爛地獄坑,裡面充滿三十肘深的水,被草遮蓋。沙羅鹿嗅到水味就知道是坑而稍微退後走了。但國王直直地來而掉在那裡。 沙羅鹿聽不到他的腳步聲,回頭不見他,知道"一定掉在地獄坑裡",來看時見他在深水無立足處掙扎,不把他所做的過失放在心上而生起憐憫:"不要在我看著時這可憐者死去,我要從這苦中解救他。"站在坑邊說:"大王不要怕,我要從苦中解救你",像爲了救出自己親生兒子而努力那樣,爲了救他在石頭上做準備,把來找機會"要刺"的國王從六十肘深的地獄坑救出,安慰他,讓他騎在背上帶出林外,在軍隊不遠處放下,給他教誡后令住立於五戒。國王被軍隊圍繞回城後命令敲法鼓宣佈"從今以後全國居民都應守持五戒"。但大士不向任何人說自己所做的功德,晚上吃了各種美味食物,臥在裝飾的床上,清晨憶念大士的功德而起,以跏趺坐坐在床上,以充滿喜悅的心說感嘆而說"應有希望"等這六偈。 其中"不利與利"是苦觸與樂觸,死觸與生觸的意思。因為對眾生死觸是不利,生觸是利。顯示他們不曾想過的死觸來到。"不曾想過"是我不曾想"會掉在坑裡",想的是"要殺沙羅鹿"。現在我想的消失了,不曾想的發生了,以感嘆方式說。"財富"是名聲眷屬,這些不是由思維而有。因此說有智者應當精進。因為對精進者不曾想過的也會發生。

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

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

Aññāsikoṇḍaññattheravatthu

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

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

讓我為您直譯這段巴利文： 當他說這感嘆時天亮了。祭司清早為問安來到門前站著,聽到他感嘆歌聲想:"國王昨天去打獵,那裡一定刺中了沙羅鹿,我想因此說感嘆。"這樣婆羅門聽到國王完整字句的感嘆,如同在擦亮的鏡中看見面影一樣,國王和沙羅鹿所做的事情變得明顯,他用指甲敲門。國王問"是誰?"。"陛下,是祭司。"於是開門對他說"來這裡,老師"。他進來祝賀國王后站在一邊說:"大王,我知道你在林中所做的事,你追趕一隻沙羅鹿掉進地獄坑,那時那沙羅鹿在石頭上做準備從地獄坑救你出來,你憶念他的功德而說感嘆",說完后以"沙羅在山難"等說兩偈。 其中"追隨"是跟隨。"精進"是爲了救出而作努力。"活命"是生活,意思是因他的威力你得到生命。"救出"是作救出。"沙羅鹿在石上做準備"是在如梯的石頭上做從地獄坑救出的準備。"無畏心"是心未達到退縮。"說那鹿"是在這吉祥床上躺著讚歎金色沙羅鹿。國王聽后想:"他沒有和我一起去打獵,卻知道一切經過,怎麼會知道呢?我要問問",於是說第九偈"你是否在那裡"。其中"可畏"是說你的智慧是否強有力,因此你知道這個。婆羅門為顯示"我不是一切知佛,但從你說的完整偈頌我領會其義"而說第十偈"我不是"。其中"善說"是不缺字句而善說。"帶來義"意思是帶來、確定它們的義理。那時祭司是法將軍。因此說"在過去"等。其餘義理明顯。 阿若憍陳如長老事 在"阿若憍陳如長老等"中"依如實本質功德"是依自性功德。應知依出家、證悟、長久細緻地知晝夜區分等而有久習,為顯示這點而說"除了正等覺"等。"變得明顯"是達到念慧圓滿而變得明顯清晰。"阿若憍陳如"是在諸弟子中最先知四聖諦的憍陳如。"在一切最上中"是在一切最上經中,或在一切最上安立中。 "葉邊"是葉子的首要的外葉。"九十肘"是以中等人的肘九十拉塔那。"超越"是以蓮花超過、超越那些處所,是世尊。"香鬘花鬘等"以等字攝取葉鬘等。其中以香做的鬘是香鬘。以丁香、豆蔻、茉莉花等做的鬘是花鬘。以多摩羅葉等做的鬘是葉鬘。"旺伽布"是在旺伽地方(Bengal)生產的厚細布。"最上細布"是說迦尸布。

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

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

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

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

Sāriputta-moggallānattheravatthu

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

讓我為您直譯這段巴利文： "三轉法輪轉經末"中以"此是苦聖諦"等依諦,以"苦聖諦應遍知"等依作用,以"苦聖諦已遍知"等依已作,以三種方式轉動四諦而說,所以有三轉,因此稱為三轉,三轉就是法輪轉,這就是經,其終了的意思。 "劈開稻穀取"是劈開稻穀取其中所得的稻乳汁。"適合"是我們煮適合佛的乳粥。編成辮子作束的男子部分為束頂。在打穀場擺放稻束之日為場頂。碾壓稻穀堆積之日為場具頂。在穀倉裝糧之日為倉頂。 "兩種趣"是僅兩種結果,意思是兩種結局。"那童子證得一切智"是隻依憍陳如青年的見解其餘六人也教導兒子。菩提樹下東邊不動之處稱為"金剛座"。"運載大的大物"說"面向東方世界"而不說"面向東"。世尊肉眼也無障礙而有大境界。"具足四支"是如說"令皮筋骨殘"等(中部2.184;相應部2.22,237;增支部2.5;大義釋196)所說具足四支。 "這一切"是以"我應對誰最先說法"等方式(中部1.284;2.341;大品10)轉起的一切。只是思維而已因為如此無義成就。"使開花結果"是以神通無礙解使完全開花,以道果使完全充滿果實而使開花結果。"欲離去"是見兩位上首弟子向自己表示敬意,認為他們功德過多而想從佛處離去。"就在那裡"就在六牙池岸。 舍利弗目犍連長老事 189-190. 第二第三中"有神通"這裡"通"字是勝義之義,為顯示長老有殊勝神通而說"具足神通"。"一起玩土"是一起玩泥的夥伴。"此生"是現世的生。"住于通達十六慧"是在中部逐句經教說中"諸比丘,舍利弗是大慧;諸比丘,舍利弗是廣慧;諸比丘,舍利弗是笑慧;諸比丘,舍利弗是速慧;諸比丘,舍利弗是利慧;諸比丘,舍利弗是抉擇慧"(中部

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

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

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

Mahākassapattheravatthu

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

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

讓我為您直譯這段巴利文： 3.93)這樣來的大慧等六種,在同一經中來的九種次第住定慧,阿羅漢道慧,通達、證悟而住于這十六種慧。 "問題討論"是以問和答的方式作討論。"有需求者所知的道路"是這跟隨的原因說明。這裡是說 - 我是否應該從後面跟隨這位比丘。為什麼?因為這從後面跟隨是有需求者所知的道路,意思是已知和已到達的道路。或者"有需求者所知"是我們有死亡時也應當有不死,如此僅是"有"而被知,以推理智而到達了知有涅槃,尋求、探求它,這裡也應這樣理解義理。 "他們的眾"是兩位上首弟子的隨從眾。"兩位上首弟子"是舍利弗、目犍連兩位大威力弟子。"地位"是安立在稱為上首弟子的地位。為什麼這裡不說"上首弟子"而說"大弟子"?雖然其他大長老也因具足神通等殊勝功德而應稱為"大弟子",但為顯示這兩位在諸弟子中是無他人所共的特殊"大弟子"而說"兩位大弟子"。 大迦葉長老事 191.第四中因為頭陀說、頭陀法、頭陀支以頭陀為根,所以開始"應知頭陀",其中搖撼煩惱為頭陀,是搖撼煩惱的人,或是搖撼煩惱的法,應見搖撼煩惱之法為有前分的聖道。說那稱為頭陀的搖撼煩惱法,令他人住立其中為頭陀說。這裡有四組,為顯示這點而開始"在這裡"等。"那個"是助詞,意思是那個這個。頭陀之人的頭陀法是頭陀法。少欲知足如前所說。善刮平煩惱為削減,厭惡煩惱,其性為削減性。從兩種欲離為遠離,多作如理作意的人,其性為遠離性。僅以此身體住立為此處住立,將ttha字做ṭṭha字,其性為此處住立性,或以這些善法有此處住立,以此智"出家者應當住立於糞掃衣支等"如是受持和保持頭陀功德,那個智是此處住立性。因此說"此處住立性就是智"。"稱為頭陀法"因為以搖撼頭陀支行的對治惡法而轉起得頭陀之名的頭陀支思所助的法而稱為頭陀法。"屬於"是包含在內、攝於其中因為是那兩者的特殊轉起。"所應捨棄事"是頭陀支行所應捨棄、所應斷的事。 "糞掃衣支...等...常坐不臥支"略說也以省略方式顯示。這裡應說的一切在清凈道論(清凈;

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

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

Dveasaṅkhyeyyāni pūritapāramissāti idaṃ sā paramparāya sotapatitaṃ atthaṃ gahetvā āha. Adinnavipākassāti avipakkavipākassa. Bhaddake kāleti yutte kāle. Nakkhattanti nakkhattena lakkhitaṃ chaṇaṃ. Tasmiṃ tasmiñhi nakkhatte anubhavitabbachaṇāni nakkhattāni nāma, itarāni pana chaṇāni nāma. Sammāpatitadukkhato vimocanena tato niyyānāvahatāya icchitatthassa labhāpanato ca niyyānikaṃ. Tesanti suvaṇṇapadumānaṃ. Olambakāti suvaṇṇaratanavicittā ratanadāmā. Puññaniyāmenāti puññānubhāvasiddhena niyāmena. Svassa bārāṇasirajjaṃ dātuṃ katokāso. Phussarathanti maṅgalarathaṃ. Setacchattauṇhīsavālabījanikhaggamaṇipādukāni pañcavidhaṃ rājakakudhabhaṇḍanti vadanti. Idha pana setacchattaṃ visuṃ gahitanti sīhāsanaṃ pañcamaṃ katvā vadanti. Pārupanakaṇṇanti pārupanavatthassa dasantaṃ. Dibbavatthadāyipuññānubhāvacodito 『『nanu tātā thūla』』nti āha. Aho tapassīti aho kapaṇo ahaṃ rājāti attho. Buddhānaṃ saddahitvāti buddhānaṃ sāsanaṃ saddahitvā. Caṅkamanasatānīti iti-saddo ādyattho. Tena hi aggisālādīni pabbajitasāruppāni ṭhānāni saṅgaṇhāti.

Sādhukīḷitanti ariyānaṃ parinibbutaṭṭhāne kātabbasakkāraṃ vadati. Nappamajji, nirogā ayyāti pucchitākāradassanaṃ. Parinibbutā devāti devī paṭivacanaṃ adāsi. Paṭiyādetvāti niyyātetvā. Samaṇakapabbajjanti samitapāpehi ariyehi anuṭṭhātabbapabbajjaṃ. So hi rājā paccekabuddhānaṃ vesassa diṭṭhattā 『『idameva bhaddaka』』nti tādisaṃyeva liṅgaṃ gaṇhi. Tatthevāti brahmaloke eva. Vīsatime vasse sampatteti āharitvā sambandho. Brahmalokato cavitvā nibbattattā, brahmacariyādhikārassa ca cirakālasambhūtattā 『『evarūpaṃ kathaṃ mā kathethā』』ti āha. Vīsati dharaṇāni nikkhanti vadanti, pañcapalaṃ nikkhanti apare. Itthākaroti itthiratanassa uppattiṭṭhānaṃ. Ayyadhītāti amhākaṃ ayyassa dhītā, bhaddakāpilānīti attho. Samānapaṇṇanti sadisapaṇṇaṃ sadisalekhaṃ kumārassa kumārikāya ca yuttaṃ paṇṇalekhaṃ. Te purisā samāgataṭṭhānato magadharaṭṭhe mahātitthagāmaṃ maddaraṭṭhe sāgalanagarañca uddissa apakkamantā aññamaññaṃ vissajjantā nāma hontīti 『『ito ca etto ca pesesu』』nti vuttā.

讓我為您直譯這段巴利文： 1.22等)詳細說明。以"頭陀說"的獲得也獲得長老的頭陀性,所以只說"頭陀說"。"這位大"是因發願等的大和對教法的助益這位長老是大,或者只是因功德大而稱讚,即稱為"大迦葉",如同"大目犍連"。 因對大師說法的三事生信而住立於優婆塞位,所以說"受持布薩支"等。"這最上性"應連線。"真實作"是帶來真實性的作為,或以不虛妄方式成就其義的意思。"喧鬧"是好奇的擴大。大師每七年說法時觀察眾生適合聽聞的時間,白天在傍晚時說,夜晚整夜說。因此說"婆羅門對婆羅門說:'尊者,你是要夜裡聽法還是白天'"。"親密"是親密性。或讀作"從那以後他"。 "圓滿波羅蜜二阿僧祇"這是取傳承中流傳的義理而說。"未給果報"是未成熟果報。"好時"是適宜時。"節日"是以星宿標示的節日。在那那星宿中應享受的節日稱為星宿節,其他則只稱為節日。以從正確陷入苦而解脫帶來出離,以及使得所欲義的獲得而出離。"那些"是金蓮花。"垂飾"是以金寶裝飾的寶鬘。"福德規定"是以福德威力成就的規定。使他有給予波羅奈(Bārāṇāsī)王位的機會。"吉祥車"是吉祥之車。說白傘、頭飾、拂塵、劍、寶鞋是五種王之標物。這裡因白傘別取所以說獅子座為第五。"衣角"是覆衣的邊緣。受天衣佈施功德威力促使而說"諸子豈不粗糙"。"啊!苦行者"意思是啊!我這可憐的國王。"信佛"是信仏的教法。"百經行"這"等"字是初義。因此攝取如火堂等適合出家的處所。 "好玩"是說應對聖者般涅槃處所作恭敬。"不放逸,尊者無病"是顯示詢問方式。"般涅槃了,天神"是天女給予回答。"準備"是奉獻。"沙門出家"是已止息惡的聖者應實行的出家。那國王因見到辟支佛的裝束而"這確實是好的"而取如此相。"就在那裡"就在梵界。"二十歲到來"連線帶來。因從梵界死而投生,梵行之行也長時積集,所以說"不要說這樣的話"。說二十份量是尼卡沙,其他說五個錢是尼卡沙。"女處"是生女寶之處。"聖女"是我們聖者的女兒,意思是跋陀迦毘羅尼。"相同書信"是適合王子和公主的相同書寫相同文字的書信。那些人從集會處向著摩揭陀國(Magadha)大渡口村和秣菟羅國(Madda)娑竭羅城(Sāgala)離去,互相分離,所以說"從這裡那裡派遣"。

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

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

讓我為您直譯這段巴利文： "花鬘"是象鼻長的花鬘。"那些"是那兩人令編織的兩個花鬘。"他們"是跋陀和畢波羅童子兩人。"世間味"是欲樂味。"不混雜"是不相應,因為如瓶中燃燒的燈,在意樂中燃燒的解脫種子令心奮起。"機關束縛"是為生產穀物在各處門扉連結方式束縛的出口管。"工作"是耕作之處。"奴婢村"是奴隸居住的村。"放入"是投入。"威儀方式"是形相方式行為方式。"不適合"是不適合出家身份。"其頂"是岔路分開之處。"應對這些攝受"連線"坐"。為顯示佛在那裡的坐是這樣而說"而坐"等。其中佛陀無量時積集不可思議不可了知福德資糧所生起的色光佛功德照耀的三十二大人相八十種隨好光明的一尋光網莊嚴的自性成就非人造的色身莊嚴,爲了增長對大迦葉未曾見的凈信而不隱藏坐下,所以說"取佛相...等...坐"。因遍滿八十肘處而轉起故說"八十肘"。"百枝"是多枝無量枝。成為金色因為被佛光連續遍滿周圍。 "三處"是遠、不太遠、近三處。"三教誡"是"因此,迦葉,你應當如是學:'對長老、新學、中間的應當現前強烈慚愧。'迦葉,你應當如是學。因此,迦葉,你應當如是學:'凡我將聽聞任何與善有關的法,一切以作意作為要義,以一切心專注,諦聽於法。'迦葉,你應當如是學。因此,迦葉,你應當如是學:'與樂俱的身念不應舍離。'迦葉,你應當如是學。"(相應部;

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

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

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

Anuruddhattheravatthu

讓我為您直譯這段巴利文： 2.154)這三個教誡。這裡世尊說第一教誡是因長老是婆羅門種姓為斷除生族慢,第二為斷除依多聞生起的我慢,第三為斷除依資具圓滿生起的自愛。"你這柔軟"是你這個柔軟。為什麼世尊這樣說?因想與長老互換衣服。為什麼想互換?因想安立長老於自己的地位。難道沒有舍利弗目犍連嗎?有,但他這樣想:"這些人會長久住世,但迦葉壽命二十世紀,他在我般涅槃后住在七葉窟,作法律結集,會使我的教法存續五千年時量",所以安立於自己的地位。"這樣比丘們會認為應聽從迦葉"。因此這樣說。 "如月"是如月亮。是因圓滿嗎?不是,而是如月亮行於天空不與任何人作親近或愛著或執著,又為大眾所愛樂,這也這樣不與任何人作親近等而為眾人所愛樂如月地近諸剎帝利等四姓之意。"收攝身收攝心"是以那不作親近等而收引身和心,意思是拉開、遠離。"永遠新"是永遠如新,意思是如客人。因為客人按次第進入所到的家,如果屋主見他們想"我們的子弟也去遠方這樣遊行"而憐憫令坐供食,吃完就說"請拿你們的器皿"而起身離開,不與他們作親近,也不處理事務,這也這樣按次第進入所到的家,取信樂其威儀的人們所給,斷親近而不管他們的事務而離開,這是說明。 "不粗率"是不粗暴,意思是遠離八處身粗率、四處語粗率、多處意粗率。八處身粗率是在僧團、大眾、個人、食堂、浴室、浴處、乞食道路、進入俗家時身作不適宜。四處語粗率是在僧團、大眾、個人、俗家說不適宜語。多處意粗率是在那些處所雖不以身語違犯但意想欲尋等。以一切這些粗率的不存在而成為不粗率而近諸家的意思。因在迦葉相應中以月喻行等顯示長老在頭陀說中的最上性而說"以這迦葉相應為緣起"。 阿那律長老事

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

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

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

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

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

Bhaddiyattheravatthu

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

Lakuṇḍakabhaddiyattheravatthu

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

Piṇḍolabhāradvājattheravatthu

讓我為您直譯這段巴利文： 192. 第五中"食延遲量"是在行境村落中乞食所稱的食物受用延遲量。"燈樹"是銅和牙木製成的大燈樹。在銅製的燈座中也應見這燈樹的習用。懸掛燈、圓盤燈、移動燈等是其餘諸燈。 "繞行"是以右繞方式。"我以那個"意思是你需要什麼,我以那個供養,所以取來那個的意思。"在金缽中生起食物"是以天神威力生起,沒有任何烹調事。"思惟七大人尋"是思惟"此法是少欲者的,此法不是多欲者的"等七大人尋。"第八"是"此法是無戲論樂者的,此法不是戲論樂者的"這個人尋。 "知我思惟"是知道我以"此法是少欲者的,此法不是多欲者的"等(長部3.358;增支部8.30)大人尋方式開始而不能達到頂點的思惟。"意所成"是如意所成似意所造,意思是轉變。"神通"是"愿此身如此心"如是轉起的決意神通。 "當我有思惟"連線"當我有'第八大人尋是怎樣呢'的思惟時,知我思惟以神通近來,更上開示"。"更上開示"是圓滿"此法是無戲論樂者無戲論喜者的,此法不是戲論樂者戲論喜者的"(長部3.358;增支部8.30)這第八大人尋而向上開示。為顯示所開示而說"佛樂無戲論,開示無戲論",戲論是貪等煩惱,因止息它們而無它們,出世間法稱為無戲論。如所證得如是說法,開示自說四諦教的意思。 "我知彼法"是知那大師所說之法。"我住"是隨教而行而住。"樂教"是樂於三學攝持的教法。"證得三明"是宿住智、天眼智、漏盡智這三明我已證得實現。因此"已作佛陀教",意思是已實行教誡教導。 跋提耶長老事 193. 第六中"高"字與"高"字同義而說"高家者是生於高家者"。"黑天女"是那天女因黑色而稱為黑。因家族傳承王位只屬於大族而說"他就是"等。 矮跋提耶長老事 194. 第七中"空"是無施物。"憶念功德"是知道世尊色功德和威儀圓滿等功德自己的意趣而受取芒果食用等如是現起的功德而憶念。 賓頭盧婆羅豆婆阇長老事

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

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

Mantāṇiputtapuṇṇattheravatthu

讓我為您直譯這段巴利文： 195. 第八中因無畏聲音狀態如獅子的聲音是獅子吼,他們有這個故稱為作獅子吼者,那些作獅子吼者。因為只有如實了知應呵責和應讚歎的法才適合呵責和讚歎而說"諸佛"等。以"生已盡"等顯示省察智的地。因為以那智聖弟子省察而了知"生已盡"等。但他什麼生已盡,如何了知呢?他的過去生不是已盡因為先已盡,不是未來生因為對未來無精進,不是現在生因為正存在。但因為未修道而會在一蘊四蘊五蘊有中生起一蘊四蘊五蘊差別的生,那因為已修道而成為不生法性而盡。他省察以道修所斷的煩惱而知道"煩惱不存在時雖有業將來不結生"而了知。 "已住"是已住已遍住,意思是已作已行已完成。"梵行"是道梵行。因為從善凡夫和七有學稱為住道梵行,漏盡者是已住者。所以聖弟子省察自己的梵行住而了知"已住梵行"。"所作已作"意思是在四諦中以四道以遍知、斷、證、修現觀方式完成十六種事。因為從善凡夫等作那事,漏盡者是已作所作者。所以聖弟子省察自己的所作而了知"所作已作"。"不更有如此"是了知"現在再無如此作十六種事,或為斷煩惱修道的事"。或者"如此"是從如此狀態,從這如此種類現在轉起的蘊相續後我無其他蘊相續,這五蘊已遍知而住如斷根的樹,它們以最後識滅時將如無燃料的火般般涅槃而了知。 曼他尼子富樓那長老事

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

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

Mahākaccānattheravatthu

讓我為您直譯這段巴利文： 196. 第九中因在十八種明處達到成就而說"成為一切工巧的熟練者"。因為在那裡只獲得增上苦現證的法而說"未見解脫法"。因此說"這稱為三吠陀"等。如是對他連免脫惡趣也難得,因為獲得神通眷屬的八等至,自己部分寂靜而尊敬已達最上、最勝調御、寂止、無他共的世尊而說"這人"等。"拿著器皿而來"是拿著果器無主而來。"諸佛"以敬重方式作複數說明。"受用"是受用天神放入的天食和林中根果。因為在放進缽的同時天神們放入天食在那裡。"思惟"是省察,也說是轉。"證得阿羅漢"是以大天長老的隨喜說次第說作證而善凈心相續證得阿羅漢。 "十論事"是少欲論、知足論、遠離論、不雜論、發勤論、戒圓滿論、定圓滿論、慧圓滿論、解脫圓滿論、解脫知見圓滿論這十種論事。"生地國住者"是生地所在國住者,意思是大師生地住者。"看頭"是觀看前行者的頭一再。"觀察機會"是觀察談話的機會。"問七清凈次第"是以"朋友,是否為戒清凈而住梵行於世尊"等(中部1.257)問七清凈。安立在說法者最上位因為特別獲得十論事。 大迦旃延長老事

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

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

Paṭhamaetadaggavaggavaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 2. Dutiyaetadaggavaggavaṇṇanā

Cūḷapanthakattheravatthu

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

讓我為您直譯這段巴利文： 197. 第十中"略說法者"是如蜜丸經教中略說法。"廣說那教說"是以處等方式廣說那略說。"分別義者"是分別那略說的義而說者。"以義"是"這有這麼多義"以義能圓滿教說。"以文"是"這裡應說這麼多文以教說方式"以文能圓滿。但這大迦旃延長老以兩種方式都能,因為對那略說的以廣說隨順佛意而說,所以說他在其中最上。"如說方式"是以"清早食用美食后決意布薩支"等前說方式。"其他"是比其他女人的頭髮更長。不僅長,而且光滑、黑、柔軟垂下。"無發"是少發如"無腹的少女"。 "貨物"是應售賣物。"憶念"是憶念依止和頭髮恢復原狀。"以敬重"是雖剃頭也以敬重對長老以單數來。"邀請"是為明日而邀請。"這女人"是說如上所說的長者女。"現法的"是決定不適當,意思是隻是現法的得名聲。"得名聲"是獲得有成就。因為在七速行思中第一是現法受報果,最後是後生受報果,中間五是後後受報果,所以除了第一個思其餘各自圓滿施果,但第一思只是現法的得名聲。 第一最上品註釋結束。 14. 最上品 (14) 2. 第二最上品註釋 小道長老事 198-200. 第二品第一中"意生"是以神通意產生。"意所作身"是以神通心到達他處的身。"意所生身"是以神通意所造的身如"化作其他身"等(長部1.236-237;無礙解道)。

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

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

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

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

讓我為您直譯這段巴利文： 3.14) 一樣。"完全相同"是與自己相同。"同一種"是與自己所作同一種類。因為這是多數聲聞神通化現的方式。稱為最上是因為部分隨順佛陀的神通化現。 "獲得"中"得者"的伊聲是表示超勝。由此顯示長老對四色界禪特別殊勝的獲得。在"獲得無色界禪"中也是這個道理。不僅是這心想轉變的善巧只因獲得色無色禪,而且也因這些因緣而說"小道"等來顯示。這裡"心"以心為首說定,所以心定的轉變是心轉變,在一個所緣中轉變定心由下至上減損故稱為色界禪得者善巧心轉變。超越以"一切色想"等(法集265)所說想,"空無邊處想俱行...乃至...非想非非想處想俱行"(法集265-268)以想為首所說諸禪善巧轉變,如是轉變心離女人男人等想常想等,特別轉向單純色無色法和無為涅槃而多住空觀故善巧想轉變。以定善巧而心轉變善巧是因多住彼。如是以觀善巧而想轉變善巧。"一"是說小道長老。"定相"是有尋有伺等定自性。又"一"是說大道長老。"觀相"是七隨觀十八大觀等觀自性。"沉浸定"是沉浸心於定善修習性。"支簡略"是以四支三支等方式簡略禪支。"所緣簡略"是以出起遍空等方式簡略遍等所緣。"支確立"是確立尋等禪支。"所緣確立"是確立地遍等禪所緣。 "禪支"是色界禪支,禪支即是禪。又"禪支"是無色界禪支。"兄"是長兄。"他"是居士。"黃金供養"是作黃金製的花供養。"天城"是三十三天善見大城。"首門"是那天以最上最首開的城門出來。 "拘迦那陀"是蓮花的形容如"拘迦沙迦"。據說它多瓣色美極香。也說"拘迦那陀是白蓮"。"早晨"是清早。這裡的意思是:如稱為拘迦那陀的蓮花在早晨日出時盛開展放未失香氣而光耀,如是以身香功德香而香,如秋天空中太陽以自光照耀,以諸支放射光明而光輝的正等覺見。

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

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

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

Subhūtittheravatthu

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

Khadiravaniyarevatattheravatthu

讓我為您直譯這段巴利文： 據說小道在迦葉正等覺時出家成為有慧者時,對一個遲鈍比丘學習誦持時作戲弄嬉戲。那比丘因戲弄而羞恥既不誦持也不學習。因那業此人出家后即成遲鈍,所以所持所持的句上上句時就忘失。"以神通加持給予潔凈布塊"是見其宿因而令從事相應業處而給予潔凈布塊。據說他前世為王時右繞城時額上流汗以清凈布擦額,布變髒。他想"依此身如此清凈布失去原狀變髒,諸行無常"而獲得無常想。因那因緣塵垢除去成為他的緣。 "諸毛"是說布塊線中的纖維。"有垢本質"是成為污染性質。"如是性質"是顯示此心也以有分方式本性明凈以貪等相應法方式成為染污。"計算星宿"是觀察星宿,意思是憶念。"為貓"是為貓的行處。"水路作者"是海上工作者。"食草"是可食的草。"實事"是引生實事,說是說"不應將自己所持物給他人"所給賄賂。"第三信"是第三敕令。"成為主人"是成為所有者。 "以少"是以小以微。"有智"是有慧。"資本"是貨物資金。"明察"是善巧交易。"使自己興起"是生起大財富名聲而確立安立自己于彼。如何?如鼓風小火,如智者將少火漸次投入牛糞粉等以口風吹而使興起增長成為大火聚,如是智者得少資本以種種方便運用而增長財富名聲,增長后再安立自己于彼。或以那財富的巨大使自己興起,意思是使聞名顯著。 善生長老事 201-202. 第三中因貪等煩惱稱為戰爭,所以在"有戰爭法"等(法集100雙母句)中貪等煩惱稱為"戰爭"。以它們爭戰為戰爭。被它們征服的有情以種種方式哭泣悲嘆,所以那貪等稱為"戰爭"。"不違所說方式"是從所說不違而說法,意思是說以大師所說方式而不指示說法。"如是"是如是從慈禪出定而有乞食時。"施食者將有大果"這應以小彈指經(增支部1.51等)說明。因為修習慈心即使彈指那麼短的時間,施給比丘的佈施有大果大功德,由此他不空享用國家食物,這義理在那裡已來。"取相"是觀察行相。 可羅林住離婆多長老事;

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

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

Kaṅkhārevatattheravatthu

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

Soṇakoḷivisattheravatthu

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

Soṇakuṭikaṇṇattheravatthu

讓我為您直譯這段巴利文： 203. 第五中"林同分"是同分林,同分意思是適宜。因為凡不與自然相違也不與病相違的,稱為"同分"。在"水同分"等中也應以此方式理解義理。"善業積集時"是善業增長的機會。"三兄"是優波帝須、純陀、優波斯那這三長兄。"三姐"是遮羅、優波遮羅、尸須優波遮羅這三長姐。這裡舍利弗長老自己出家后使遮羅、優波遮羅、尸須優波遮羅三姐妹,純陀、優波斯那這些兄弟出家,唯有離婆多童子單獨留在家中。所以說"我們...使出家"。"更老"是更長。這是為童女長壽而說。據說她的祖母一百二十歲斷齒白髮皺皮遍身斑點如椽彎曲。"遊戲"是遊玩戲耍。"三種成就"是依傳聞說人、天、解脫成就,或人天梵成就。"我們將試驗屍婆離的福"因知"這是尸婆離所作福的果報處"而如是說。"同分處"是平等處。 "那地之可愛"雖然阿羅漢在村邊不得身遠離,但得心遠離。因為對他們連天界相似的所緣也不能動心,所以或是村或是林等的一處,'阿羅漢所住處是地之可愛',意思是那地處確實可愛。 疑離婆多長老事 204. 第六中"朋友,糖不適合"是一天長老在路中途進入製糖處見糖中放入粉和灰而疑慮說"糖不適合,有肉之糖不適合非時食用"。"豆子不適合"是一天在路中途見糞中生豆而疑慮說"豆子不適合,熟豆也會生"。這裡其餘一切都明顯。 蓮花色孫那長老事 205. 第七中因過度精進而應減弱。"水堆積"是以水沖向陸地在各處堆積。"涂青草"是涂牛糞邊際。"以三種水養育"是以乳水、香水、凈水如是三種水養育保護。"濾"應結合"取米后清凈"。"如天"是如天神。"以琵琶教導"是以"孫那你怎麼想,當你的琵琶弦過緊時,那時你的琵琶是否有音聲或適用?不是的,尊者。如是孫那,過度精進導致掉舉,過度鬆弛精進導致懈怠。所以孫那,你應確立精進平等,通達諸根平等"(大品243)如是以琵琶作譬喻而轉起的琵琶教導。"為結合精進寂止"是爲了精進與寂止的結合。 孫那拘提幹那長老事

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

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

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

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

讓我為您直譯這段巴利文： 206. 第八中"稱為拘提幹那"是應說"拘提幹那"而稱呼"拘提幹那"。"屬於良家"是生於良家。據說她在阿般提國良家中大富長者的妻子。"聽聞十力者的說法后住立於預流果而思考"這是依增支部誦者的見解而說。但在經集註中說"與眾一起走近世尊聽聞法教,但未證得任何殊勝。為什麼?因為他聽法時憶念雪山(夜叉),觀望四方'我的朋友來了嗎,沒有',不見他而(想)'我的朋友欺騙我,不聽世尊如此種種巧妙的說法'而心散亂"。 因為在結生、出生、出家、成道、般涅槃時三十二種前兆生而消失,不長時住,但在轉法輪(相應部5.1081;無礙解道2.30)時它們特別顯著而較長時住后滅,所以說"見三千由旬雪山非時花開"等。"最上軍隊"是走在最前面的軍隊。"你如何知道開花"是以何因你知道雪山開花,意思是說你知道以何因生此非時花神變。"它的轉起"是世尊轉起那法輪。"取聲相"是觀察聲音行相。"從那"意思是從"我'我將讓你知道那不死法'而來到你這裡"這話的后。 娑多耆利向雪山(夜叉)說佛出世后欲帶他到世尊處而說"今是十五"等偈。其中(經集註1.153)"今"是這日夜以半月計數是十五,以應守持為布薩。或在三種布薩中今是十五布薩,不是十四布薩,不是和合布薩。"天"是屬天的,有天的是天的。是什麼?諸色。那夜十千世界諸天集會以身衣飾宮殿光明和無雲等垢染的月光使整個閻浮提裝飾,也以最清凈天即世尊的身光極其裝飾。所以說"天夜現"。 如是以讚歎夜功德方式也生朋友的凈信而說佛出世后說"來見具無劣名的導師喬達摩"。其中以無劣即無下劣一切行相圓滿的功德為名故為無劣名。如是對他以"覺悟諸諦故為佛,令覺悟眾生故為佛"等(大義釋192;小義釋波羅延贊偈義釋97;無礙解道;

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

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

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

讓我為您直譯這段巴利文： 1.162. 以"覺悟故為佛、令眾生覺悟故為佛"等方式為佛是以無劣功德為名。以"破貪故為世尊、破嗔故為世尊"等(大義釋84)方式為世尊是以無劣功德為名。這方式也適用於"阿羅漢、正等覺、明行足"等。以現法等義教導天人"應舍此,應受持此而行"故為導師。那無劣名導師。"來"是表達勸勵義的不變詞。"見"是包含自己的現在複數。"喬達摩"是喬達摩種姓。這說的是"不要懷疑'是導師,不是導師',請一定確定而來見喬達摩"。 如是說時雪山(夜叉)想"這娑多耆利說'無劣名導師'顯示他的一切知,一切知者在世間難得,世間被如富蘭那等自稱一切知者困擾。但如果他是一切知者,必定已得如是相,所以我將如是把握"而問如是相說"意是否"等。其中"是否"是問。"意"是心。"善安立"是善置、不動、不搖動。"於一切有"是於一切生類。"如是"是已得如是相者。或者這是問"你的導師是否於一切生類如是,或不是"。"可意不可意"是如是所緣。"思"是尋。"已制御"是已至自在。這說的是你所說導師,他是否為已得如是相者而於一切生類意善安立,或是未得緣時似善安立。或你的導師是否於一切生類如是,或不是,于可意不可意所緣生起的貪嗔思是否已制御,或有時也隨它們而轉。 "三年"是從孫那出家之日起三年。據說當時比丘多住在中國(印度中部),所以那裡只有少數。他們在一個村鎮一個二個如是各別而住,長老們帶來少數比丘而當其他的被帶來時先帶來的因某事而離去,待一時後當他們被帶來時其他的離去,如是以一再帶來而集會甚久,長老當時是獨住者。所以說"三年尋求眾"。"三年"是表完全結合的對格。"知導師意"是因自己的命令而知"世尊欲與此人同住一香室"是知導師意。因為世尊欲與誰同住一香室,命阿難長老為他安排住處。

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

Sīvalittheravatthu

讓我為您直譯這段巴利文： "在露地度過"是以露地坐而度過。因為世尊對尊者孫那以入定作問候,以順逆入一切聲聞共有定而在露地坐度過許多夜后洗足入精舍,所以說尊者孫那也知世尊意而隨順入一切那些定在露地坐度過許多夜后洗足入精舍。入后經世尊允許作隔衣而在世尊足邊坐度過。"請求"是命令。"比丘,法應現起於你說"是比丘法應現起於你說,智慧門應來,意思是請說如所聞如所學法。"八品"是屬於八品的欲經等十六經(大義釋1)。"善持"是正確記持。"請求一切殊勝"是請求以持律者為第五的僧團受具足戒、常浴、皮革敷具、群眾涼鞋、離衣等這五種殊勝。"經中已來"是說關於優陀那聖典中所來的經。 尸婆離長老事

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

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

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

Vakkalittheravatthu

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

Dutiyaetadaggavaggavaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 3. Tatiyaetadaggavaggavaṇṇanā

Rāhula-raṭṭhapālattheravatthu

209-

讓我為您直譯這段巴利文： 207. 第九中"一再商議"是與王一再進行爭議性的商議。"糖漿酪"是濃厚如糖漿的堅硬酪。"過分拉"是極度拉扯。"過濾乳清"是過濾酪漿,意思是濾過。也有"從酪取乳清"的讀法。"她"是須跋婆娑。與"使觸籽筐"相連。"乃至不減少"是乃至佈施不減少,意思是一直欲施。"經歷大苦"是經歷與生產有關的大苦。"告訴丈夫"是七日胎閉塞被劇烈粗重苦受觸及時以"彼世尊實是正等覺者,他為斷如是苦而說法。彼世尊的聲聞僧實是善行道者,為斷如是苦而行道。涅槃實是善樂,於此無有如是苦"(優陀那18)這三種尋思忍受那苦欲遣使到導師處而告訴丈夫。"死前"是在死之前。"表示"是行相。"活命食"是命難時應施的食。"堪任一切工作"是因能做七歲童子所能做的任何工作而堪任一切工作。所以他在七日大布施時從出生日起拿著濾水器為僧團濾水佈施。 "彼已"等偈意思是"比丘已超越此貪污泥及煩惱難度及輪迴及不通達四諦之癡,已度四暴流到達彼岸,以二種禪修禪,因無愛而無動,因無疑而無疑,因無執取而不執取后以煩惱寂滅而寂滅,我說他是婆羅門"。 "一切頭髮剃除與證阿羅漢都是不前不後"以此顯示長老在剃頭時證阿羅漢。但有些阿阇梨如是說"依上說方式法將軍給教誡后'我能做的我會知道'而出家取觀業處,那天見某精美小屋入后憶念自己在母胎七年經歷的苦,隨之導智至過去未來時三有如燃燒顯現。因智已成熟入觀道路即刻以道次第盡一切漏證得阿羅漢"。兩種方式都顯示長老證得阿羅漢,但長老是已通無礙解有六神通者。 婆迦利長老事 208. 第十中"進食時"是用餐事時。"證得寂靜處"是證得以行止息樂為名的寂靜處涅槃。"以第一足"是以第一足站在耆阇崛山上。這裡其餘的都很容易理解。 第二勝品註釋完成。 14.勝品 (14)3.第三勝品註釋 羅睺羅-勒叉婆羅長老事 209-

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

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

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

讓我為您直譯這段巴利文： 210. 第三的第一第二中"三學"是名為增上戒增上心增上慧的三學。"作十四斷食"是以七日不食,每日兩次斷食的方式作十四斷食。 "彼等"是彼等苦行者。"準備葫蘆容器等資具"是準備葫蘆容器等苦行者資具。"身界有熱惱"是因膽增盛而身性有熱惱。"百千"是以百千為量。以"如色有為色"的后詞省略方式,或應見有義的"a"詞尾,意為"以百千為量的彼等"。"無腥臭"是無殺生等不善法現行所說的腥臭尸臭者,意思是無如說煩惱現行者。因為這裡說煩惱現行為"腥臭"。什麼原因?因為不可意,混雜煩惱不凈,為善人所厭惡,及帶來最臭穢性。如是有增盛煩惱的眾生,他們都極臭穢。所以無煩惱者的死屍也不臭穢。"運佈施最上"是負佈施最上擔。"量器"是每日以限定費用佈施而量谷者。 "聖典"是律聖典。"引用鹿本生而說"是據說過去菩薩生為鹿,被鹿群圍繞住于林中。其時他妹帶自己的兒子來說"兄長,請教導這外甥鹿術"。菩薩答應"善"后說"去吧孩子,在某時來學"。他不超過舅舅所說時間來到他處學鹿術。他一日在林中游行被陷阱捕住而發出被捕聲。鹿群逃走告訴他母親"你兒子被陷阱捕住"。她去兄長處問"兄長,你教導了外甥鹿術?"。菩薩說"你不要疑慮兒子有任何惡,他善學鹿術,現在他會笑著來"后說"鹿三倒"等

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

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

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

讓我為您直譯這段巴利文： 其中"鹿"是外甥鹿。"三倒"說的是臥,因以兩邊及正直臥三種方式倒,或有三種倒故為三倒,那三倒。"多術"是多欺多詐。"八蹄"是每足二二方式具足八蹄。"半夜飲水"是超過初夜在中夜從林中來飲水故半夜飲水。也有"半夜水飲"讀法。我善教導我的外甥鹿術。如何?如以一鼻孔在地呼吸以六技勝過。這說的是—我如是教導你兒子,如以上鼻孔閉氣在地貼著以下鼻孔如是在地呼吸以六技勝獵人,以六部分壓制欺騙的意思。哪六種?伸展四足一邊臥,以蹄掘草土,伸舌,使腹脹,排泄大小便,閉氣。或如是教導他如以一鼻孔在地呼吸。"以六"是以下說的六因。"技"意思是將欺,將欺騙獵人。"尊女"是稱呼妹妹。"外甥"如是指示以六因欺騙的外甥。 如是菩薩說外甥善學鹿術而安慰妹妹。那小鹿被陷阱捕住后不綁縛即在地以大肋側伸足而臥,以蹄擊打足近處掘起土草,排泄大小便,垂頭伸舌使身沾唾液,以氣脹使腹腫,轉動眼睛,使下鼻孔行氣閉上鼻孔氣使全身成僵硬狀而顯死狀,藍蠅也圍繞他,烏鴉在各處棲息。獵人來以手擊腹說"早上捕獲的,已腐爛"而解他的綁繩,"現在就在這裡剝取肉去"無疑慮而開始取枝葉。小鹿也起立以四足站立抖身伸頸如大風吹散云一樣速往母親處去。導師說"諸比丘,羅睺羅不僅現在欲學,過去也是欲學者"如是引用鹿本生而說。 "說菴羅樹園教誡羅睺羅"是"羅睺羅,你見此置水器中的少許余水嗎?是的,尊者。羅睺羅,如是對於無意識妄語羞恥者他們的沙門性如此少許"如是等(中部;

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

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

讓我為您直譯這段巴利文： 2.107等)說。"思維與家有關的尋"是據說尊者羅睺羅在世尊背後行走時從足底到頂發觀看如來,他見世尊佛裝威儀后想"世尊以三十二大人相莊嚴身體,被一尋光圍繞如散撒金粉中,如被電光圍繞的金山,如機械牽引寶莊嚴的金盒,即使覆糞掃衣如被紅毯圍繞的金山,如珊瑚藤裝飾的金瓶,如以中國粉供養的金塔,如涂紅漆的金塔,如在紅雲間剛升起的滿月,啊以三十波羅蜜力莊嚴的身體的吉祥成就。"然後觀看自己也想"我也美麗,如果世尊行四大洲轉輪王位,會給我輔政位,如是則閻浮提極其光榮"而緣自身生起與家有關的欲貪。關於此說"見導師及自己的色相成就而思維與家有關的尋"。 世尊也在前行時想"現在羅睺羅的身體肌肉血液圓滿,于可愛色等所緣心傾向時生,難道羅睺羅無果而度?"然後以觀察即見如清凈水中之魚、如清凈鏡面中的面像那樣他的心生,見后"這羅睺羅是我親生子在我後行走而'我美麗,我的色處凈信'緣自身生起與家有關的欲貪,入非渡處,行邪道,行非行處,如迷方旅人往不應去方。這煩惱在內增長將不令見如實自義也他義也兩義也,從此將令取地獄結生也畜生界也餓鬼界也阿修羅眾也母胎窘迫也而墮于無始輪迴。如多寶滿的大船由破板間取水不應片刻舍,應速速閉其孔,如是這也不應舍。乃至這煩惱在內不壞戒寶等,即應制止他"而作意向。然後呼羅睺羅"羅睺羅,任何色,過去未來現在,內或外,粗或細,劣或勝,遠或近,一切色應以正慧如實見'這非我所,我非是這,這非我我'。世尊是隻色嗎?善逝是隻色嗎?羅睺羅,色也,羅睺羅,受也,羅睺羅,想也,羅睺羅,行也,羅睺羅,識也"說大羅睺羅教誡經(中部

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

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

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

讓我為您直譯這段巴利文： 2.113等)說。為顯示它說"任何羅睺羅...等...說"。 但"相應中的羅睺羅教誡"是說關於羅睺羅相應中說的羅睺羅教誡。其中長老請求"尊者,請世尊簡要為我說法,我聞世尊法后將獨處遠離,不放逸,熱心,專注而住",世尊開始"羅睺羅,你認為如何,眼是常還是無常?無常,尊者。無常者是苦還是樂?苦,尊者。無常苦變異法,觀它'這是我所,我是這,這是我我'適宜嗎?"等羅睺羅教誡(相應部2.188等)。意思是隻是長老的觀行,不像大羅睺羅教誡為斷尋而說。 "然後導師知他智成熟"等中據說世尊獨居靜處如是心生尋"羅睺羅的解脫成熟法已成熟,我應進一步教導羅睺羅漏盡"。然後世尊晨時穿衣持缽在舍衛城(現今印度北方邦沙赫特邁赫特)托缽,食后離托缽處呼尊者羅睺羅"羅睺羅,拿坐具,我們將往盲林晝住"。"是,尊者",尊者羅睺羅答世尊后持坐具從世尊背後隨行。那時幾千天神禮敬世尊而隨"今天世尊將進一步教導尊者羅睺羅漏盡"。然後世尊入盲林在某樹下設座而坐。尊者羅睺羅也禮敬世尊坐一邊。然後呼尊者羅睺羅"羅睺羅,你認為如何,眼是常還是無常?無常,尊者。無常者是苦還是樂?苦,尊者。無常苦變異法,觀它'這是我所,我是這,這是我我'適宜嗎?"等羅睺羅教誡(相應部;

4.121) adāsi. Taṃ sandhāyetaṃ vuttaṃ – 『『andhavane nisinno cūḷarāhulovādaṃ kathesī』』ti.

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

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

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

Ṭhitakovadhammaṃ desetvāti –

『『Passa cittakataṃ bimbaṃ, arukāyaṃ samussitaṃ;

Āturaṃ bahusaṅkappaṃ, yassa natthi dhuvaṃ ṭhiti.

『『Passa cittakataṃ rūpaṃ, maṇinā kuṇḍalena ca;

Aṭṭhiṃ tacena onaddhaṃ, saha vatthehi sobhati.

『『Alattakakatā pādā, mukhaṃ cuṇṇakamakkhitaṃ;

Alaṃ bālassa mohāya, no ca pāragavesino.

『『Aṭṭhāpadakatā kesā, nettā añjanamakkhitā;

Alaṃ bālassa mohāya, no ca pāragavesino.

『『Añjanīvaṇṇavā cittā, pūtikāyo alaṅkato;

Alaṃ bālassa mohāya, no ca pāragavesino.

『『Odahi migavo pāsaṃ, nāsadā vāguraṃ migo;

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

讓我為您直譯這段巴利文： 4.121)給。關於此說"坐在盲林說小羅睺羅教誡"。 "百千俱胝天神"是這些與尊者羅睺羅在蓮華佛足下地持王時立愿時一起立愿的天神。在她們中有的生為地居天神,有的生在空中,有的生在四大王天等天界,有的生在梵天界,但在這天都在一處盲林集會。 "隔夜"是過一夜變腐的陳食。因為只過一夜的名稱就是"隔夜"。這裡詞義是：被腐敗過的過,過即是隔夜。"粥"是麥粥。"同意"是被父親以"那麼,兒子勒叉婆羅,請同意明日食"邀請而同意明日食。這裡長老本性是嚴格次第乞食者不同意明日食,但為憐憫母親而同意。據說他母親每次憶念長老就生大憂,似乎以哭而成苦,所以長老想"如果我不見她而去,她的心可能破碎"而憐憫同意。因為智者比丘不顧及應對父母及親教師和戒師作的憐憫而成為頭陀清凈者。 "裝飾準備的女人們"是被父親遣來的女人們。據說他父親第二天在自宅令積金銀大堆以草蓆覆蓋後命尊者勒叉婆羅的前妻們說"來,你們妻子們,以前以何裝飾裝飾而為勒叉婆羅善男子所愛所意,以那裝飾裝飾",準備勝上嚼食食后報時來坐設座上說"勒叉婆羅,這是你母親的財產,另有父親的,另有祖父的;兒子勒叉婆羅,可以享受財富又作福嗎?來,兒子勒叉婆羅,舍學還俗享受財富作福吧"而請求,被他拒絕說法后"我將使他還俗"而帶來,"現在他開始對我說法,不會聽我的話"而起去打開他的女眷們的門遣送說"這是你們的丈夫,去,以任何方式努力取他"。處於三個年齡的舞女們圍繞長老。對她們他生不凈想。所以說"對裝飾準備的女人們生不凈想"。 "站立說法"即： "看彩畫的偶像,瘡病身高起； 多想患難者,沒有堅固住。 看彩畫的色,以寶珠耳環； 骨為皮包覆,與衣一同美。 足涂紅指甲,面抹白粉末； 足愚者所迷,不求度彼岸。 八股編的發,涂以黑眼睛； 足愚者所迷,不求度彼岸。 如彩箱裝飾,腐爛身莊嚴； 足愚者所迷,不求度彼岸。 獵人放捕網,鹿不入羅網； 食誘餌而去,獵人在悲嘆。"(中部

2.302; theragā. 769-774) –

Imāhi gāthāhi dhammaṃ desetvā.

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

Kuṇḍadhānattheravatthu

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

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

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

Vaṅgīsattheravatthu

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

Upasenavaṅgantaputtattheravatthu

讓我為您直譯這段巴利文： 2.302;長老偈769-774) - 以這些偈頌說法。 "飛上虛空"是跳入虛空。但為何長老從空中去?據說他的父親長者在七個門庭令安裝門閂命力士說"如果出去,抓他手腳取他袈裟令著俗服"。所以長老想"這些人抓如我這樣大漏盡者的手腳將生不福,愿他們不要這樣"而從空中去。"鹿苑"是如是名的園。"莊嚴四衰"是以老衰、病衰、財衰、親衰這四種衰莊嚴。衰的意思是衰退。這裡其餘的都很容易理解。 軍荼陀那長老事 211. 第三中"取籌"是取籌者。與"去須那波蘭陀國(今巴基斯坦信德地區)時首先取籌"相連。"六年間"是在六年之內。"友"是友誼。"有離間"是有作離間時。"從邊"是從附近,或就是這讀法。"成為女人"是如成為女人,意思是化作人女相。"長時跟隨"是長時隨行。"這麼長時"是這麼長時間。"拿吧賢友"是拿吧賢友。"取義"是取實義,或就是這讀法。"變成無賴"是變成賭徒。 "莫對任何說粗"是莫對任何一人說粗語。"說者會回說你"是你說他人惡戒,他們也會如是回說你。"爭論語實苦"是這種回辯激論語實是苦。"反擊會觸你"是以身杖等打他人時,如是反擊會落你頭上。 "如果你抑制自己"是如果你能使自己不動。"如被打的銅缽"是如切除口緣只餘底而置的銅缽。因為那樣的即使以手腳或杖打也不作聲。"你已達涅槃"是如果你能成為如是,圓滿此行道的你即使現在未達也名為已達涅槃。"你無激勵"是"如是你惡戒,我善戒"如是等以更作話相為特徵的激勵你無有,意思是將必定無。"以苦惱"是以染污因。 翁耆舍長老事 212. 第四中"具辯才"是圓滿辯才。"誰知死生...等...一切"意思是誰知道眾生的死及結生而使一切行相明顯,我說他因無著而無著,因善行道而善逝,因正覺四諦而覺悟的婆羅門。"彼去處"意思是這些天神等不知彼去處,我說他因漏盡而漏盡,因離煩惱而阿羅漢的婆羅門。 優波西那翁耆子長老事

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

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

Dabbattheravatthu

讓我為您直譯這段巴利文： 213. 第五中"一切端莊"是生起一切凈信的。"這是什麼"是這是你什麼。"太快"是太迅速。對於在那個身體中無應生的道果的資助者,佛稱他們為"空人",如阿利吒拉盧陀夷等。即使有資助也在那剎那無道或果時也稱"空人",如達尼耶長老等。這也因在那剎那無道果而說"空人",意思是空虛人。"眾多"是為眾多眷屬。"以多方法"是以多種原因。 "諸比丘,我欲"是據說世尊那半月未見任何可覺悟有情,所以如是說,即使如此也應依傳統作法說。但因他想："我作機會獨處時,比丘們將作非法羯磨,優波西那將破它,我將對他生信而允許比丘們見。然後許多欲見我的比丘將受持頭陀支,我將對他們捨棄的坐具制定學處",所以如是說。"長老"是優波西那長老。"比丘,你喜歡這些糞掃衣嗎"是問"比丘,你的這些糞掃衣是以自己的喜好意樂所取嗎"。"尊者,我不喜歡糞掃衣"是顯示"尊者,不是我以自己的喜好意樂所取,而是如捉頸如打頭而取的"。"聖典所來"是說關於律聖典。 達婆長老事

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

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

『『Ekasmiṃ bhāsamānasmiṃ, sabbe bhāsanti nimmitā;

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

讓我為您直譯這段巴利文： 214. 第六中"在十八大寺"是在王舍城（現今印度比哈爾邦王舍城）周圍的十八大寺。"臨產"是接近分娩時。"獨處"是去到隱私處。"欲致力於為僧團服務而思考"是據說長老見自己已作所作后想"我持此身,它如站在風口的燈一樣站在無常口,不久將滅法,在未滅前我應該為僧團作什麼服務呢"而如是思維"在外國許多善男子不見世尊就出家,他們'將見世尊禮拜'而從遠處來,其中對某些人住所不夠,他們在石片上也作臥。我能以自力隨那些善男子的意願化作殿寺半圓屋等床座覆具給予嗎?第二天這裡某些人極為疲倦,他們因恭敬站在比丘們前也不請分配食物,我能為他們分配食物嗎?"如是思維而想"我應為僧團安排住所並分配食物"。"相應"是以經師等功德力相應,不是以友誼親近力。因為長老選擇所有經師,為他們一起安排適合的住所。對律師阿毗達摩師業處師身體強健者等也是這方法。所以在聖典(巴提木叉380)說"對那些經師比丘,為他們安排一處住所"等。 "指燃燒"是入火遍第四禪出定后以神通智決意指燃燒,以那火界定所生火焰燃燒的指。但"這床"等中,當長老說"這床"等時,所化的也在各自去處說"這床"等。因為這是所化的法性。 "一人說時, 所化都說； 一人默坐, 彼等都默。"(長部;

2.286);

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

Pilindavacchattheravatthu

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

讓我為您直譯這段巴利文： 2.286); 在某寺床座等不充足時,以自力充足,因此所化的話非無據,因為所有處都有床座等。在所有寺的去路中作等量而決意。但應知因規約制定等有種種不同,在那那寺中令說各自的規約。因為對未限定所化說"一人說時"等法性。如是對於未以色相年齡身體肢分資具動作特徵等而限定的所化,因未限定而化,與神通者相同。在站立坐等或說默等中神通者作什麼,他們也作那個。但如果想作種種不同,有些是初年,有些是中年,有些是後年,如是長髮半剃混發半染衣黃色衣,作誦足誦法語誦金剛誦問問題答問題染煮縫衣洗等,或想作其他種種不同,他從基禪出定后以"如是比丘是初年"等方式作準備,再入定出定決意,與決意心一起成為所欲所欲的樣子。"再回到自己住處"是不與他們坐談地方話而回到自己的住處竹林。"聖典"是律聖典。 毗鄰陀婆蹉長老事 215. 第七中"愛"是應愛的。"喜"是令意增長的。這裡"毗鄰陀是姓,婆蹉是名"也有以相反說"毗鄰陀是名,婆蹉是姓"。因此阿阇黎法護長老在長老偈義釋

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

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

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

Anuvicinitvāti anuvicāretvā. Caṇḍikataṃ gacchantanti sīghagatiyā gacchantaṃ.

Bāhiyadārucīriyattheravatthu

讓我為您直譯這段巴利文： 1.8 毗鄰陀婆蹉長老偈註釋)說："為他作毗鄰陀名,婆蹉則是姓。因此他後來被知為毗鄰陀婆蹉"。"對照"是放在一起。 "聞師說法得信出家"這是依增支部誦者的說法方式所說。但其他人說:在我們的世尊未出現時,生在舍衛城(現今印度北方邦沙赫特邁赫特)婆羅門家被知為毗鄰陀婆蹉,因輪迴中多有厭離而出家為遊行者,成就名為小乾陀羅明咒,成為空行心見者而住在王舍城(現今印度比哈爾邦王舍城)得最上利養名聲。然後當我們的世尊成正覺后逐漸來到王舍城時,從那時起因佛威力他的明咒不成就,不達所需。他想:"我曾聽說'老師們說在大乾陀羅明咒持處小乾陀羅明咒不成就'。從沙門喬達摩來時起我這明咒不成就,無疑沙門喬達摩知大乾陀羅明咒,我應親近他在他處學明咒。"他往詣世尊說"大沙門,我欲在你處學一明咒,請為我作機會。"世尊說"那麼出家吧。"他想"出家是明咒的準備"而出家。"以誹謗"是以誹謗他人。 "非粗"是非硬。"令解"是令解義。"真實"是真實義。"不嫌恨"意思是不以那言語令他生氣執著,漏盡者不說如是言語,所以我說他是婆羅門。 "遍搜尋"是遍觀察。"去粗暴"是以迅速去。 巴希雅達盧奇里雅長老事

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

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

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

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

Kumārakassapattheravatthu

讓我為您直譯這段巴利文： 216. 第八中"一夜而去"是以天神威力而去。也有說"以佛威力"。如是去後入寺見眾多比丘食完早餐為除身疲而在露地經行,問"現在師在何處?"比丘們說"入舍衛城(今印度北方邦沙赫特邁赫特)乞食"后問他"你從何處來?"從須跋羅迦來。"何時出發?"昨晚出發。從遠處來,洗你的腳塗油稍息,師來時將見。"尊者們,我不知師或自己的生命危險,我一夜不停不坐來二十由旬百道路,見師后才休息。"他如是說后急忙入舍衛城見世尊以無比佛威儀乞食,"啊我長時才見正等覺者"從見處起彎身去在街中以五體禮拜緊握足踝如是說："請世尊為我說法,善逝為我說法,令我長夜利益安樂。" 然後師"巴希雅,現在非時,我已入內家乞食"而拒絕。聞此巴希雅說"尊者,輪迴中未曾不得團食,我不知您或我的生命危險,請說法。"師第二次也拒絕。據說他如是想"從見我時起他全身被喜持續遍覆,以強喜力聞法也不能通達,且讓他住于舍中舍,因一夜來二十由旬百道路疲勞也強,且讓那平息。"所以兩次拒絕後第三次請求時站在街中以"所以巴希雅,你應如是學,在所見僅見"等方式(自說經10)說法。顯示攝此義而說"師入乞食"等。這裡"內家"是街中。 "因缽衣不足而尋找缽衣"是據說他作沙門法二萬年時想"比丘得自己資具不看他人自食可",不以缽或衣攝一比丘。所以知"不生神變缽衣"而不給來比丘出家。立即請求出家時問"你的缽衣具足?"說"不具足",說"那麼尋找缽衣"而去。所以他尋找缽衣從垃圾處收集布片。 "千"是限定語。意思是如果偈頌以千限定為一千二千等,它們與無義句相應宣說虛空相山相等不示涅槃無義句相應多,就越壞。"一偈句勝"意思是如"不放逸死甘...如死"(法句21)如是一偈也勝。 鳩摩羅迦葉長老事

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

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

Mahākoṭṭhikattheravatthu

1. Dasamaṃ uttānatthameva.

Tatiyaetadaggavaggavaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 4. Catutthaetadaggavaggavaṇṇanā

Ānandattheravatthu

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

讓我為您直譯這段巴利文： 217. 第九中"經歷一佛間隔之富樂"是因定於聲聞菩提及福德資糧殊勝而不去惡趣,在天人中經歷一佛間隔之富樂。說"生在一良家女腹中"后,為顯示他從根本生起而說"她"等。這裡"她"是良家女。"且"字義為差異,以此顯示所說的特殊。"良家"是夫家。"胎相"是胎已住立相。雖毗舍佉是舍衛城(今印度北方邦沙赫特邁赫特)良家所屬,為顯她在那是主要而說"且毗舍佉"等,如"婆羅門來,婆私吒也來"。結合爲"因被世尊如是取名"。因王子在世間稱為"童子",他是王的養子,所以說"王...認為"。 "構作十五問題"是如"比丘,比丘,此蟻垤夜冒煙,晝燃燒"等以蟻垤經(中部1.249)所來方式構作十五問題。"波夷希王"是如是見"無他世,無化生有情,無善作惡作業的果報"(長部2.410,412)的波夷希王。因為那時王未灌頂而住拘薩羅王波斯匿所給的西達城而取此見。"以十五問題莊嚴"是如"王子,你怎麼想,這些日月是在此世間還是他世間,是天神還是人"等(長部2.411)以十五問題作莊嚴。"經"是波夷希經(長部2.406等)。 摩訶拘絺羅長老事 218. 第十義明顯。 第三最勝品註釋終。 14.最勝品 (14)4.第四最勝品註釋 阿難長老事 219-223. 第四品第一中"如前所說量"是如前憍陳如長老事中"它的頭葉九十肘,花絲三十肘,頂蓋十二肘,腳所立處十一肘"如是所說量。"送王"是報邊境叛亂而送。在長老偈註釋(長老偈注;

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

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

Uruvelakassapattheravatthu

1. Dutiye yaṃ vattabbaṃ, taṃ vitthārato vinayapāḷiyaṃ āgatameva.

Kāḷudāyittheravatthu

1. Tatiye gamanākappanti gamanākāraṃ. Sesamettha uttānameva.

Bākulattheravatthu

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

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

Sobhitattheravatthu

讓我為您直譯這段巴利文： 2.1016 阿難長老偈註釋)說"不報邊境叛亂給王而自己平息,聞此王心歡喜召喚兒子說'須摩那,我給你恩賜,取吧'"。"我無此心"是我無如是心。"非空"是非虛。"請求其他"是愿求其他,是說取其他。"決意水"是決意"成為水"。"去"是以去。"非物質眼"是不看衣等資具所稱的物質。 "相同住處"是住處附近。"一向親近"是在侍者處一向親近。"正這"是正這比丘。"無兩歧語"是說無分兩分語,是說無不定語。"不固定"是不定。"流血"是以作持格的此狀態,意思是與流血相應。"追隨"是隨去。"起來,友阿難,起來,友阿難"是這急迫的重複語。"兩種水"是冷水和熱水。"三種齒木"是如是小大中三種齒木。"九次遍繞"是師呼喚時為答話除昏睡故九次遍繞。所以說"如是他想"等。這裡其餘易知。 優樓頻螺迦葉長老事 224. 第二中應說的已詳細來於律聖典。 迦留陀夷長老事 225. 第三中"去相"是去狀。這裡其餘明顯。 婆拘羅長老事 226. 第四中"無病"是離病。如應說"二十二三十二"等時說"婆二十婆三十"等,如是有兩家為二家,或應說二家時說婆拘羅,所以說"婆拘羅是因在兩家長大而得此名"。"經歷"是以威力。"安樂時"是無病時。"如擠牛乳"是如擠牛乳時。這裡不意指整個擠牛乳剎那,而是意指握牛乳房擠一滴乳的時間。"病癒堂"是為病人作無病所作堂。 "沉浮"是在膝高水中少許沉浮。"棄逃"是在魚口近處棄而逃。"童子威力"是童子福威力。"被殺而死"是被杖等打被殺而死,不是僅被網縛而不被殺。"出即死"是出剎那即死。因此為殺他無作為,因那作為童子將有病。"它"是魚。"全體"是無缺全支分。"不愛"是不喜,于任何不重視。"從背破"是因童子福威力從背破。"擊鼓巡迴"是以"得子"宣告方式擊鼓巡迴。"告知真相"是說自己兒子身份。"因持胎不能作非母"是從生母身份不能作非母。"取魚"是買取魚。取如此者名為取一切所屬,所以說"無去除內臟等而取者"。"此也不能作非母"是從給子身份不能。 蘇毗多長老事

1. Pañcamaṃ uttānatthameva.

Upālittheravatthu

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

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

Nandakattheravatthu

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

Nandattheravatthu

讓我為您直譯這段巴利文： 227. 第五義明顯。 優波離長老事 228. 第六中"跋樓羯車事"是據說某跋樓羯車地居住比丘夢中與前妻行淫法后"我非沙門,我將還俗"而去跋樓羯車,在中途見尊者優波離告知此事。尊者優波離如是說:"友,夢中無犯。"因夢中非境界故如是。所以優波離長老雖世尊未曾判決此事也以理解如是判決。居士有兩童子即兒子和外甥。那時居士生病對尊者阿周迦說:"尊者,此處所,應告知這些童子中有信有凈者。"那時居士外甥有信有凈。那時尊者阿周迦告知彼童子此處所。他以那財產建立家業,開始佈施。那時居士兒子對尊者阿難說:"尊者阿難,誰是父親繼承人,兒子還是外甥?"友,兒子是父親繼承人。"尊者,大德阿周迦告知我們的財產給我們的淫者。"友,此阿周迦非沙門。那時尊者阿周迦對尊者阿難說:"友阿難,給我判決。"他們兩人都去優波離長老處。那時尊者優波離對尊者阿難說:"友阿難,主人說'告知此處所給某某'而告知他,他犯什麼?"尊者,不犯任何,乃至突吉羅也。"友,此尊者阿周迦主人說'告知此處所給某某'而告知他,友,尊者阿周迦無犯。"世尊聞此說"比丘們,優波離說得好"而給讚歎,此是關於那而說。而鳩摩羅迦葉事(增支部注1.1.217)已如前來。 "六剎帝利"是跋提耶釋王、阿那律、阿難、跋求、金毗羅、提婆達多這六剎帝利。"裝飾者"是莊嚴者。"聖典"是破僧犍度聖典(小品330等)。 難陀迦長老事 229. 第七中"一合"是一聚集,意思是一集會。其餘易知。 難陀長老事

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

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

讓我為您直譯這段巴利文： 230. 第八中"不以四正知而不區分看它"是不以正當、適宜、行處、不癡所稱的四正知而不區分地不看那方向。因為那尊者"我因諸根門不防護而得不樂等過患,我將善加抑制它"而生精進有慚愧,又因在彼有修習故諸根防護達最上彼岸,不離四正知而看一切方。世尊也說此: "諸比丘,如果難陀應看東方,難陀完全作意后看東方,'如是我看東方時貪憂惡不善法將不隨入'。如是在彼有正知。諸比丘,如果難陀應看西方、北方、南方、上、下、隨方,難陀完全作意后看隨方,'如是我看隨方時...有正知'"(增支部

8.9).

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

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

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

Mahākappinattheravatthu

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

讓我為您直譯這段巴利文： 8.9)。 "在進行灌頂、入宅、婚禮吉祥時"是這裡說三種吉祥,但在律注中說"那天難陀王子解發、繫帶、宅吉祥、傘吉祥、婚禮吉祥為五種吉祥"。其中依家族傳統剃髮是解發。系王儲帶是繫帶。新宅入住慶典是宅吉祥。結婚儀式慶典是婚禮吉祥。王儲傘儀式是傘吉祥。 應補充"灌頂吉祥不如是壓迫難陀王子,如國色美女所說語"。為顯示那語本身說"持缽去時"等。"國色美女"是國中美女最上無六種身體過患具五種美。因為她非太高非太矮非太瘦非太胖非太黑非太白而超越人色未達天色,所以無六種身體過患。因具膚美、肉美、筋美、骨美、齡美這些美而名為具五種美。因為她無需外來光明,以自身光明能照十二肘處,或如胡麻色或如金色,這是她的膚美。她的四肢和臉如塗漆般赤珊瑚赤毛毯相似,這是她的肉美。二十指甲在未離肉處如塗漆,在離處如乳液,這是她的筋美。三十二齒如鑲嵌清凈金剛列,這是她的骨美。雖一百二十歲如十六歲無白髮,這是她的齡美。如是因具這五種美而稱"國色美女"。"速"是快。 "在此處將取,在此處將取"如是思即是據說他因對如來恭敬不能說"尊者,請取您的缽"而如是想:"在階梯頂將取缽"。師在那處也不取。他想:"在階梯腳將取"。師在那裡也不取。他想:"在王庭將取"。師在那裡也不取。如是"在這裡將取,在那裡將取"如是思時師帶去寺院令出家。 摩訶劫賓那長老事 231. 第九中"聞樂"是樂聞法。"守門者"是門衛。"真實作"是真實誓。師想"蓮華色來"。長老尼來令一切出家去比丘尼住所,這是顯示增支部誦者說法路徑而說。所以在法句注(法句注<.Assistant>

1.mahākappinattheravatthu) vuttaṃ –

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

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

Sāgatattheravatthu

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

Rādhattheravatthu

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

讓我為您直譯這段巴利文： 1.摩訶劫賓那長老事)說: "她們禮敬師後站在一邊請求出家。有人說如是說時師想蓮華色來。但師對那些優婆夷說:'去舍衛城(今印度北方邦沙赫特邁赫特)在比丘尼住所出家'。她們次第遊行國土,中途受大眾供養尊敬,步行二十由旬百道路去比丘尼住所出家證阿羅漢。" "法飲"是飲法者,意思是飲法。此法不能如粥等以器皿飲,但以名身觸九種出世間法,從所緣證知,以遍知等現觀通達苦等聖諦名為飲法。"樂臥"是說法而已,意思是以四威儀樂住。"清凈"是無濁無染。"聖宣說"是佛等聖者宣說念處等菩提分法。"常樂"是如是法飲者以清凈心住具慧常樂歡喜。因舍惡故以"婆羅門"稱呼長老。 娑伽陀長老事 232. 第十中"以六群語"是據說憍賞彌(今印度北方邦阿拉哈巴德)優婆塞近詣尊者娑伽陀禮拜後站一邊如是說:"尊者,什麼是尊者們難得且可意,我們準備什麼?" 如是說時六群比丘對憍賞彌優婆塞如是說:"友,有名迦波提迦澄清酒比丘們難得且可意,請準備它。"那時憍賞彌優婆塞在家家準備迦波提迦澄清酒,見尊者娑伽陀乞食時如是說:"尊者,請大德娑伽陀飲迦波提迦澄清酒,尊者,請大德娑伽陀飲迦波提迦澄清酒。"那時尊者娑伽陀在家家飲迦波提迦澄清酒,出城時倒在城門。所以說"以六群語在一切家準備迦波提迦澄清酒"等。這裡"迦波提迦"是如鴿足色紅光。"澄清"是酒精的同義語。"律中起"是來於飲酒學處(波逸提326等)。 羅陀長老事 233. 第十一中"師給舍利弗長老相"是給婆羅門出家相,是說命令。據說世尊見那婆羅門不得出家而瘦劣醜陋生黃白色而問比丘們:"比丘們,誰記得那婆羅門的功德?"如是說時尊者舍利弗對世尊如是說:"尊者,我記得那婆羅門的功德。""舍利弗,你記得婆羅門什麼功德?""尊者,這裡那婆羅門在王舍城(今印度比哈爾邦巴特那)我乞食時給一匙食,尊者,我記得那婆羅門這功德。""善哉善哉,舍利弗。舍利弗,善人知恩念恩,所以舍利弗,你令那婆羅門出家受具足。""來於因緣"是來於勇心本生(本生1.2.11-12)因緣(本生注2.

2.alīnacittajātakavaṇṇanā) āgato.

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

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

Mogharājattheravatthu

讓我為您直譯這段巴利文： 2.勇心本生注)。 "諸寶藏"是在彼處彼處埋藏的金銀等滿載寶藏罐。"告知者"是對困難生活貧窮人同情說"來,我將示你安樂生活方法"而帶到寶藏處伸手說"取這過安樂生活"的告知者。"見過者"有兩種見過者:尋求過失說"以這不適當或過失我將在僧中斥責他",和為令未知者知、為攝已知者、愿其戒等增長而以觀察種種過失立於提拔性質者。這裡意指後者。如貧窮人對說"取這"即使威脅打擊而示寶藏也不生氣,反而歡喜,如是對如是人見不適當或過失而告知時不應生氣,應歡喜。應請求"尊者,你們站在我的師父位而教誡做了大事,請再對我說。" "訶責語者"是有人見同住者等不適當或過失想"這以洗面水等恭敬侍奉我,如果我說他,他將不侍奉我,如是我將衰退"而不敢說名為非訶責語者,他在此教中投擲垃圾。但見如是過失而以適當過失呵責驅擯作罰令出寺而教導者,名為訶責語者如正等覺者。因說此:"阿難,我將訶責訶責而說,我將斥責斥責而說,有實質者將住"(中部3.196)。"智者"是具法慧光者。"如是"應親近承事如是智者。因親近如是師的弟子有增無減,唯增長非衰退。 目犍連王子長老事

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

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

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

Tenapucchite dutiyo hutvā satthāraṃ pañhaṃ pucchīti –

『『Muddhaṃ muddhādhipātañca, bāvarī paripucchati;

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

Evaṃ tena pañhe pucchite bhagavatā ca –

『『Avijjā muddhāti jānāhi, vijjā muddhādhipātinī;

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

Pañhe vissajjite dutiyo hutvā pañhaṃ pucchi.

Athassa…pe… pañhaṃ kathesīti –

『『Kathaṃ lokaṃ avekkhantaṃ, maccurājā na passatī』』ti. (su. ni. 1124) –

Tena pañhe pucchite –

『『Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ ūhacca, evaṃ maccutaro siyā;

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

Pañhaṃ vissajjesi.

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

Catutthaetadaggavaggavaṇṇanā niṭṭhitā.

Therapāḷisaṃvaṇṇanā niṭṭhitā.

讓我為您直譯這段巴利文： 234. 第十二中"木運城"是因木運取得而如是得名的城。據說過去一位住波羅奈(今印度北方邦瓦拉納西)的木匠在自己師業無二。他有十六弟子每一個有一千學生。如是一萬六千零十七位師弟子全都依波羅奈生活,去山邊取樹在那裡完成種種宮殿樣式,結筏在恒河運到波羅奈,如果王需要就為王裝配一層或七層宮殿給他。若不,則賣給他人養妻子。那時他們的師父一天想"不能常以木匠業生活,因老年時此工作難做"而告訴弟子們:"孩子們,帶來優曇婆羅等輕木。"他們答"善"而帶來。他用它們作木鳥進入其內以風充滿機關。木鳥如金鵝王在空中飛躍遊行林上在弟子們前降落。 那時師父對弟子說:"孩子們,作如是木車能取整閻浮提王位,你們孩子們也作這些,我們取王位而生活,以木匠技生活難做。"他們如是作告知師父。於是師父問他們:"孩子們,我們取哪王位?""波羅奈王位,師父。""夠了孩子們,不要喜歡它,因我們即使取它也稱'木匠王、木匠王子'不脫木匠稱,閻浮提廣大,我們去他處。"於是帶妻子們乘木車持備武器向雪山去入雪山某城在王宮前立。他們在那裡取王位灌頂師父為王。他成為著名的"木運王",那城因他取得而得"木運城"之名。 "苦行"是行苦行。"坐在石塔后石"是坐在帝釋造的大殿石塔得名的后石。據說那裡大石上前為天神處,但世尊出現時成為精舍,它以前稱而稱"石塔"。 "被問時作第二問師問題"是: "婆羅梵問頭及頭落, 請世尊解釋仙去疑。"(經集1031) 如是被問問題而世尊: "知無明為頭明為落, 與信念定欲精勤合。"(經集1032) 問題解答時作第二問問題。 "然後...等...說問題"是: "如何觀察世間者, 死王不見他?"(經集1124) 被問問題時: "目犍連常念觀空世, 拔除我見即度死, 如是觀察世間者, 死王不見他。"(經集1125) 解答問題。 "其餘人"是在那集會集合的其餘人。"不說"是不以"如是多須陀洹"等說。"如是彼岸處事起"是在彼岸品此事起。 第四勝處品註釋結束。 長老聖典註釋結束。

1. Etadaggavaggo

(14) 5. Pañcamaetadaggavaggavaṇṇanā

Mahāpajāpatigotamītherīvatthu

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

Khemātherīvatthu

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

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

Uppalavaṇṇātherīvatthu

1. Tatiyaṃ uttānatthameva.

Paṭācārātherīvatthu

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

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

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

Dhammadinnātherīvatthu

讓我為您直譯這段巴利文： 勝處品 (14) 5. 第五勝處品註釋 摩訶波阇波提瞿曇彌長老尼事 235. 長老尼聖典註釋第一中"此摩訶瞿曇彌"此處也讀作"此摩訶波阇波提瞿曇彌"。其中"瞿曇彌"是姓。在命名日得供養的婆羅門見相好圓滿說"如果她得女兒,將成為轉輪王的大后。如果得兒子,將成為轉輪王。"兩者皆"她將有大子嗣"而授記,所以因兒子子嗣和女兒子嗣的大而稱"摩訶波阇波提"。合那兩者而說"摩訶波阇波提瞿曇彌"。"次第食"是應輪流給的食。"作名"是以姓作名。"姨母"是小母。因為母親的姐妹稱姨母。"諍論經末"是在經集來的"諍論從何生"等諍論經(經集868等)末。這是依增支部誦者說法路徑而說。但其他人說"在那經集'自杖恐怖生'等來的自杖經(經集941等)末"。"出家"這裡說他們以來比丘出家而出家。所以在經集自杖經注(經集註2.942等)說:"說法末五百釋迦王子和拘利王子以來比丘出家而出家。世尊帶他們入大林。"這裡其餘易知。 差摩長老尼事 236. 第二中"屬他人"是成為他人奴婢。"如金光黃色"是如金光黃色。 "蜘蛛網"是如蜘蛛作網在中央臍輪處臥,快速去刺在邊緣落的蛾或蠅飲其汁再來臥在那處,如是貪染瞋恚癡迷眾生隨自造的愛流,他們不能超越它,如是難度。"智者斷此去"是智者斷此縛無顧戀無執著以阿羅漢道舍一切苦而去的意思。 蓮華色長老尼事 237. 第三義明顯。 婆吒遮羅長老尼事 238. 第四中"以百門"是以百門。因門字見於門和門衛。"近族"是自家附近。 "救護"是為救護性為依止。"親屬"是除兒子和父親外其餘親友。"被死征服"是被死勝過。因為活時兒子等以施食飲等和完成生起事而作救護,但死時以任何方法不能阻止死亡故不為救護為避難。所以說"親屬中無救護性"。 "知此義"是知道他們不能互為救護的此緣故,智者以四遍凈戒防護守護而應速凈向涅槃的八支道的意思。 曇摩提那長老尼事

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

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

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

讓我為您直譯這段巴利文： 239. 第五中"屬他處"是他人奴婢處。"為須阇多長老作勝行業"是據說她賣自己頭髮給名叫須阇多長老首席聲聞佈施發願。關於此而如是說。"伸手"是為他手扶習慣而伸手。據說他成為不還者來家時,不像其他日從此從彼看微笑大笑而來,如是不來而成為寂靜根寂靜意而去。曇摩提那打開窗看街見他來相而想"這是什麼"為迎接他站在階頂為扶伸手。優婆塞收自己手。她想"用早餐時將知。"優婆塞前與她一起吃。但那天不顧她如瑜伽行比丘獨自吃。所以說"吃時也不說'給這個,拿這個'"。其中"給這個"是給這嚼食或吃食。"拿這個"是拿走這嚼食或吃食。"親密"是以煩惱親密。如瓶燈焰長時所養在內燃燒被因緣圓滿催促說"如是...等...請允許我出家。" "此居士即住家中作苦邊"是據說她在"曇摩提那,你無過,但我從今起以親密...等...去俗家"說時如是想:"常人無如是說者,必定他已通達出世法。"所以她有此思:"此居士即住家中作苦邊。"但在中部注(中部注1.460)說:"那時'為何你不與我如常作談話'他想:'此出世法名重大不應顯示;但如果我不說,她將心破就此死亡'為攝受她說:'曇摩提那,我聽師說法得名出世法,得此者如是世間行不應。'" "以五蘊等問問題"是以"聖尼,說我我,世尊說何為我"等小教誡經(中部1.460等)來的方式問。"回答所問所問"是以"毗舍佉友,此五取蘊世尊說為我"等(中部1.460等)在那裡來的方式回答。"勇猛性"是銳利性。未得阿羅漢道者無學而於其中問題不現故說"以學也問阿羅漢道。""遮彼"是在"聖尼,解脫什麼對等"問時"毗舍佉友,涅槃是解脫對等"(中部

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

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

Paṇḍitāti dhātuāyatanādikusalatāsaṅkhātena paṇḍiccena samannāgatā. Vuttañhetaṃ –

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

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

Nandātherīvatthu

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

『『Aṭṭhīnaṃ nagaraṃ kataṃ, maṃsalohitalepanaṃ;

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

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

Suttaṃ abhāsīti –

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

Samiñjeti pasāreti, esā kāyassa iñjanā.

『『Aṭṭhinahārusaṃyutto, tacamaṃsāvalepano;

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

Ādinā suttamabhāsi.

Soṇātherīvatthu

讓我為您直譯這段巴利文： 1.466)時再問"聖尼,涅槃什麼對等"遮彼說"越過了,毗舍佉友"等。其中"越過"是問不應問問題而過的意思。"不能得問題邊際"是不能得問題界限量。因為不住在應得問題界限處而問其上不能得問題邊際。且問無對等法的對等。這涅槃名無對等,不能以青或黃等任何法作對等顯示,你以此意趣問的意思。"入涅槃"是入涅槃而住,進入涅槃內的意思。"趣涅槃"是涅槃是它的上趣上去,不去其上的意思。"以涅槃為終"是以涅槃為終為盡。 "前"是於過去蘊。"后"是于未來蘊。"中"是于現在蘊。"無物"是於此三處無稱為愛執的物者,我說他以無貪物等無物,因無任何執持故無取的婆羅門的意思。 "賢者"是具稱為界處等善巧的賢智。因說此: "尊者,如何是賢者? 阿難,比丘是界善巧、處善巧、緣起善巧、處非處善巧時,阿難,如是比丘是賢者。" "大慧"是具能攝大義、大法、大語、大辯的慧。因為此長老尼得無學無礙解故圓滿無礙解故慧大。"如曇摩提那"是如曇摩提那比丘尼解說,我也如是解說的意思。"此"是語助詞。 難陀長老尼事 240. 第六中"不見其他道路"是不見其他方法。"放棄"是無疑慮。"女相"是女人凈相,是說凈行相。"說法句偈"是說: "骨作城,肉血涂, 老死與慢穢置。" (法句150) 這偈。這裡意趣是:如為貯谷穢等豎木以藤捆涂泥作稱城的外屋,如是此內也豎三百骨以筋縛肉血涂皮覆為貯有老相的老、死相的死、依健全等生起相的慢、毀壞善業相的穢而作城。因為如是身心病置於此,此上無可取。 "說經"是以: "行或立,或坐或臥, 屈及伸,此身動。 骨筋合,皮肉涂, 皮覆身,如實不見。" (經集195-196) 等說經。 蘇那長老尼事;

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

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

Bakulātherīvatthu

1. Aṭṭhamaṃ uttānatthameva.

Kuṇḍalakesātherīvatthu

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

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

『『Yo ca gāthāsataṃ bhāse, anatthapadasaṃhitā;

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

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

Bhaddākāpilānītherī-bhaddākaccānātherīvatthu

244-245. Dasamaṃ ekādasamañca uttānatthameva.

Kisāgotamītherīvatthu

讓我為您直譯這段巴利文： 241. 第七中"使一切個別建立家"這裡應知使一切個別建立家而"兒子們將護我,我何需別家產"而分給一切財產。所以從此起"這對我們做什麼"對來自己處的連"母親"想也不作。如是數日後長子妻說"啊這我們長子給兩份似的常來此家。"其餘兒子妻們也如是說。以長女為首去她們家時她們也如是說。她受輕蔑說"我住他們處何用,我將作比丘尼而活"去比丘尼住所請求出家,她們令她出家。顯示此事說"多子蘇那知道他們對自己無敬重說'家住何用'出家。" "去精舍"是去比丘精舍。"最上法"是九種出世間法。因為那是名最上法不見它者活百年也不如見通達此法者活一日一剎那。"客人"是說去精舍的比丘尼眾。"不觀察"是不考察。 婆呵羅長老尼事 242. 第八義明顯。 卷髮長老尼事 243. 第九中"四衢"是街四衢。四的集合為四。"從獄"是從牢獄。"解除"是提起。 "片刻也思"是能以生起時慧思適時義片刻那時。"若千偈,無義句相應"這偈是世尊對達魯奇利耶長老說,這裡也顯示同偈。在長老尼偈注中阿阇黎法護長老也在卷髮長老尼事中說此偈。但在法句注卷髮長老尼事中來: "若說百偈,無義句相應; 一法句勝,聞已寂靜。"(法句注1.102) 此偈。隨諸誦者說法路徑在彼處彼處如是說故不應疑這裡阿阇黎前後矛盾。 跋陀迦比羅尼長老尼-跋陀迦旃那長老尼事 244-245. 第十第十一義明顯。 瘦瞿曇彌長老尼事;

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

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

Siṅgālakamātātherīvatthu

1. Terasamaṃ uttānatthameva.

(Pañcamaetadaggavaggavaṇṇanā niṭṭhitā.)

Theripāḷisaṃvaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 6. Chaṭṭhaetadaggavaggavaṇṇanā

Tapussa-bhallikavatthu

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

Anāthapiṇḍikaseṭṭhivatthu

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

Cittagahapativatthu

讓我為您直譯這段巴利文： 246. 第十二中"以三粗劣"是以稱為衣粗劣、線粗劣、染粗劣的三粗劣。"芥子"是芥子種。 "彼子畜迷醉"是得到具色力等兒子和畜生說"我兒子端正有力有智慧一切事,我牛無病端正能負重擔,我牛多乳"如是為兒子和畜生迷醉的人。"著心"是于眼識等所緣、金銀等、缽衣等得到的每一個中執著的纏心。"睡村"是入睡的有情身。"大暴流"是如如是村從深從廣的大河暴流不餘甚至狗而帶一切去,如是死帶去所說種類的人的意思。"不死分"是無死的部分,是指大涅槃的意思。這裡其餘明顯。 狐母長老尼事 247. 第十三義明顯。 (第五勝處品註釋結束。) 長老尼聖典註釋結束。 勝處品 (14) 6. 第六勝處品註釋 多富沙跋利事 248. 優婆塞聖典註釋第一中"最初歸依者"是一切中作為第一而歸依者。"此後"是七七日後。"作行斷"是作行絕。如牛舍軛即使打也不走,作如是的意思。"彼等"是多富沙跋利。"入"是進入。"夜叉轉"是夜叉的轉。如是其餘也。"觀過去佛的習慣"是觀過去佛以何器受的佛習慣。"住於二語歸依"是因僧未生故住于佛法二語歸依。"塔"是應供物。"活發舍利"是活著的世尊的發舍利。 給孤獨長者事 249. 第二中"以彼功德"是以彼稱為施者性的功德。因為他以一切欲圓滿、離慳、具悲等德常施孤獨食。由此常侍孤獨食屬他故得"給孤獨"名。"作由旬精舍"是每由旬作一一精舍。說"行如是佈施"而分別顯示彼佈施說"每日有五標券食"等。其中以標券應得的食是標券食。一半月一日應施的食是半月食。置主家應施的食是主食。應施來客的食是客食。如是其餘也。"五百座家常設"是家坐食五百比丘的五百座常設。 質多居士事;

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

讓我為您直譯這段巴利文： 250. 第三中"鹿相"就是鹿形。"使受食"是"尊者們,請對我作攝受,坐此處受食"而使為受食。"向解脫積集的通達分善"是資糧。"只說六處分別"是隻說與六處分別相應的說法。"長老"是在那裡集合的一切中最長的大長老。"不能解答問題"是質多居士問"尊者,此等種種見在世間生起,'世間常'或'世間無常'或'世間有邊'或'世間無邊'或'命即身'或'命異身異'或'如來死後有'或'如來死後無'或'如來死後有無'或'如來死後非有非無'或此等梵網中計算的六十二見,尊者,此等見何有時有,何無時無?"(相應部4.345)如是等問題時不能解答問題。據說大長老被問此問題達三次默然。那時伊私達多長老想:"此長老自己不解說也不請他人,優婆塞擾比丘眾,我解說此而使安樂住。"如是想已從座起去長老處說"尊者,我為質多居士解說此問題"(相應部

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

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

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

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

Hatthakaāḷavakavatthu

讓我為您直譯這段巴利文： 4.345)說。如是說時長老請伊私達多"賢友伊私達多,你為質多居士解說此問題。"所以說"不能解答問題被請求。" "解答問題"是以"居士,此等種種見在世間生起'世間常'或'世間無常'...等...此等梵網中計算的六十二見,居士,此等見有身見有時有,有身見無時無"等方式解答問題。"知在家友性"是質多居士知長老的在家友性。據說質多居士對他解答問題歡喜說"尊者,尊者伊私達多從何處來?"說"居士,我從阿槃提來"時問"尊者,阿槃提有名伊私達多族子是我們未見友出家,尊者見他嗎?"長老說"是,居士"再問"尊者,那尊者現在住何處?"默然。那時質多居士問"尊者是我們的尊者伊私達多嗎?"說"是,居士"時知自己的在家友性。 "顯示火定神變"是據說一日質多居士請大長老"善哉尊者,請尊者顯示上人法神變。"長老說"那麼居士,在陽臺鋪上衣在其上撒草捆。"彼如是作后自己入精舍鎖門作如是神通行,如從鎖眼和門隙火焰出燒草不燒上衣。那時質多居士拍打上衣驚怖毛豎立一邊立見長老出來說"尊者,請尊者樂住摩醯沙,庵婆園可愛,我將為尊者作衣食住藥資具等的勤。"從此長老"今不能住此"從彼精舍去。關於此說此"顯示火定神變說'今不應住此'隨樂而去。"兩上首弟子等中應說的詳細已來於律典。 "信"是具世間出世間信。"戒"是居家戒和出家戒二種戒,這裡意指居家戒,是具彼的意思。"具名利"是如給孤獨等的五百優婆塞眷屬稱的居家名,具如是名,和財谷等及七聖財稱的二種利,也具彼的意思。"何處"是如是族子親近東等方中何處處,在彼處彼處必為如是利養恭敬供養的意思。 哈達卡阿拉瓦卡事

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

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

讓我為您直譯這段巴利文： 251. 第四中"以四攝事"是以佈施、愛語、利行、同事稱的四攝事。為顯示"明日與食器應送給阿拉瓦卡"所說義明顯說"這裡是次第故事"等。"為獵去林"是阿拉瓦卡王舍各種歌舞享受為阻止盜賊和阻止敵王和作運動每七日去打獵,一日與軍隊約定"鹿從誰邊逃,彼即負責"為獵去林。"一鹿"是從自己站處逃走的羚鹿。"追"是一人追三由旬道。因為王有速力拿弓步行追彼鹿三由旬。"殺"是因羚鹿是三由旬速故殺盡力入水住的彼鹿。"分二掛弓角返回來"是雖不需肉為脫"不能捕鹿"誹謗而分二掛弓角來。"密蔭"是濃蔭多葉。 "住樹天神"是說關於阿拉瓦卡夜叉。因為他從大王處得愿在中午時食殺進入彼樹蔭觸處的生命而住彼處。"坐阿拉瓦卡的坐墊"是在阿拉瓦卡作吉祥等日坐享榮的彼天寶座坐。"自己不能行作何因思擇"是據說那時娑多耆利和醯摩婆多在祗園禮世尊說"我們將去夜叉集會"與眷屬以種種車乘行空,在空中夜叉不處處有道路,繞空中宮殿由道處是道,但阿拉瓦卡的宮殿地住善防城墻圍善設門樓堡樓上銅網覆如箱三由旬高,其上有道路,他們來彼處不能行。因為佛坐處上至有頂任何人不能行,所以自己不能行作何因思擇。"聞彼等語想"是因為對無信者說信語難說如對無戒等說戒等語,所以從彼等夜叉處聞世尊贊后如鹽塊投火中以內生忿心跳動而想。"山峰"是開羅舍山峰。

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

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

讓我為您直譯這段巴利文： 從此應詳說阿拉瓦卡戰。據說他在硃砂地左足立說"現看你們的師或我大威力"以右足踏六十由旬開羅舍山峰,彼如鐵錘打般裂片。他立彼處宣稱"我是阿拉瓦卡",聲遍整瞻部洲。三千由旬廣的雪山也因夜叉威力震動。他生風輪"以此即將吹走沙門。"彼東等風生起破半由旬、一由旬、二由旬、三由旬量的山峰拔樹叢等衝入阿拉維城粉碎舊象舍等旋轉屋頂磚空中。世尊決意"勿有任何妨礙。"彼等風至十力不能動衣角許。從此生大雨"以水淹殺沙門。"以彼威力上上百層千層等云生起降雨。以雨水力地成孔。大洪水來樹林上不能濕十力衣一滴許。從此生石雨。大大山峰煙冒燃燒來空中至十力成天花鬘球。從此生武器雨。單刃雙刃劍矛銳箭等煙冒燃燒來空中在十力足下成天花。 從此生炭火雨。如緊叔迦花色炭火來空中在十力足下成天花散。從此生熱灰雨。極熱灰來空中在十力足下成旃檀粉落。從此生砂雨。極細砂煙冒燃燒來空中在十力足下成天花落。從此生泥雨。彼煙冒燃燒來空中在十力足下成天香落。從此生黑暗"恐嚇沙門將逃。"成如具四支黑暗至十力如為日光破黑暗消失。如是夜叉以此九種風雨石武器炭熱灰砂泥黑暗雨不能令世尊逃,以種種武器手種種形態鬼群雜四支軍自己近世尊。彼等鬼群作種種變化說"捉打"如來世尊上,但如蠅于鍊鐵團不能觸世尊。

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

Aṭṭha pañhe pucchīti –

『『Kiṃ sūdha vittaṃ purisassa seṭṭhaṃ,

Kiṃ su suciṇṇaṃ sukhamāvahāti;

Kiṃ su have sādutaraṃ rasānaṃ,

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

Ādinā aṭṭha pañhe pucchi. Satthā vissajjesīti –

『『Saddhīdha vittaṃ purisassa seṭṭhaṃ,

Dhammo suciṇṇo sukhamāvahāti;

Saccaṃ have sādutaraṃ rasānaṃ,

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

Ādinā vissajjesi. Vikkandamānāyāti accantaṃ paridevamānāya.

Mahānāmasakkavatthu

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

Uggagahapatyādivatthu

253-256. Chaṭṭhasattamaaṭṭhamanavamāni suviññeyyāneva.

Nakulapitugahapativatthu

讓我為您直譯這段巴利文： 如是整夜以種種恐怖相也不能動世尊,阿拉瓦卡想"我應放任何不可勝的惡器。"因為若惡者在空放彼惡器,十二年雨不會下。若在地放,一切樹草等干十二年間不復生。若在海放,如熱鍋水滴一切會幹。若在須彌山放,會破碎散落。他如是大威力惡器脫上衣拿。大多十千世界天神速集"今世尊將調伏阿拉瓦卡,我們將聞法。"欲見戰鬥的天神也集。如是整個空滿天神。那時阿拉瓦卡在世尊近上上行放衣器。彼如雷輪在空作可怖聲煙冒燃燒至世尊為碾夜叉慢成擦足布在足下落。阿拉瓦卡見彼如斷角牛,如拔毒牙蛇無力無慢降慢幢。如是應詳說此阿拉瓦卡戰。 "問八問"是: "何者此人最上財, 何善行能引安樂; 何者實為味中勝, 如何生活謂最上。"(相應部1.246;經集183)等問八問。師解答: "信為此人最上財, 法善行能引安樂; 實語實為味中勝, 慧生活謂為最上。"(相應部1.246;經集184)等解答。"叫喊"是極哭泣。 摩訶男釋事 252. 第五中"師此後不許"說"不許"是因一年後以學處制定禁止受請供養緣。如是世尊第三次摩訶男釋說"尊者,我欲終生以藥請僧"(巴吉提耶304-305)時說"善哉善哉,摩訶男,摩訶男,你終生以藥請僧"即許。如是許已后聞六群比丘擾摩訶男釋呵責六群比丘制學處"無病比丘應受四月請供養除再請除常請。若受過此,巴吉提耶。"所以先許后以學處束縛禁故說"不許"。 郁伽居士等事 253-256. 第六七八九易知。 那拘羅父居士事

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

(Chaṭṭhaetadaggavaggavaṇṇanā niṭṭhitā.)

Upāsakapāḷisaṃvaṇṇanā niṭṭhitā.

1. Etadaggavaggo

(14) 7. Sattamaetadaggavaggavaṇṇanā

Sujātāvatthu

1. Upāsikāpāḷisaṃvaṇṇanāya paṭhamaṃ suviññeyyameva.

Visākhāvatthu

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

Khujjuttarā-sāmāvatīvatthu

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

Uttarānandamātāvatthu

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

『『Pubbeva dānā sumano, dadaṃ cittaṃ pasādaye;

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

讓我為您直譯這段巴利文： 257. 第十"蘇蘇馬拉山城"是如是名城。據說彼城擇地日不遠水池鱷魚作聲,出聲。那時無障礙建城以彼鱷魚作為吉相作"蘇蘇馬拉山"為其名。有人說"因鱷魚形狀名一山,彼在其城近,所以說'此有蘇蘇馬拉山'為蘇蘇馬拉山。""貝薩咖拉林"是名為貝薩咖拉林。也讀作"貝薩咖拉林"。"如何對世尊建立子想"說"據說此"等。"少時娶少女"意為我少時娶少女。"越"是超越行。 (第六最上品注終) 優婆塞品注終。 14. 最上品 (14) 7. 第七最上品注 蘇佳塔事 258. 優婆夷品注第一易知。 毗舍佉事 259. 第二"大蔓飾"是大蔓裝飾。彼裝飾用四那利金剛。珍珠十一那利,珊瑚二十二那利,紅寶三十三那利。如是以此等及其他青玉等以青黃赤白深紅褐雜七色寶成,彼戴于頭墜至足背,持五象力的女人能持。"內火不應帶外"等義將顯上。此余易知。 屈支郁多拉-沙瑪瓦提事 260-261. 第三四中"粥"是極濃粥。"食彼粥"是食彼濃厚極潤粥。"不能消"是中路因少食緩消化不能消。"猛獸處"是猛獸住處。"檢查"是考察。"室"是竹工室。"不免費"是不無價。"燃"是下火,意為燃火。"看"是等。"依具圓滿"是身體圓滿。"至榕樹"是至尼拘律樹。"金鐲"是金手環。"興我"意為我增長。"內不凈"是不觀察草菴內有無何人。余易知。 郁多拉難陀母事 262. 第五"見近依"以此顯雖有現緣和合定須近依圓滿,如是現法受業雖成熟也應特別近依圓滿。如是雖得最上善士近依如理作意,無近依不成殊勝證得。"作凈"是作如何凈。"置缽"是施食置施處。"三思"是前分施隨喜思。如說: "施前意悅善,施時心凈信; 施已意歡喜,此為福圓滿。"(增支部

6.37; pe. va. 305);

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

Suppavāsāvatthu

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

Suppiyāvatthu

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

Kātiyānīvatthu

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

Nakulamātāvatthu

1. Navame vissāsakathaneneva nakulamātā nakulapitā ca satthuvissāsikā nāma jātāti vuttaṃ – 『『vissāsikānanti vissāsakathaṃ kathentīnaṃ upāsikāna』』nti. Gahapatānīti gehasāminī. Vuttamevāti upāsakapāḷiyaṃ nakulapitukathāyaṃ vuttanayameva.

Kāḷīkuraragharikāvatthu

讓我為您直譯這段巴利文： 6.37;佩.瓦.305); "制你慢"是"今日食遲"從嗔制你心,意為勿嗔。"視視處...遍滿"是彼耕處一切得金色如滿大葫蘆花。"如是"是如你。"不害"是不毀壞,不以生賤視。"作供養"是對正等覺作供養。"中地"是家庭。"女"是呼格語氣詞。"啊"是輕蔑稱呼。因自聖弟子性依師說"有父女"依師面前聞法期其證殊勝說"如忍十力我將忍。""慳"是堅固慳吝。 蘇婆瓦莎事 263. 第六"施勝"是施勝味物。施命住因食名施命。如是"施色"等。故說"五事。"顯此果與業相似說"施命"等。此中"施"是施因。"幸"是有幸應得。 蘇毗耶事 264. 第七"割大腿肉給婢"是得果知教聖弟子不念自身苦只期望彼比丘病癒割自大腿肉給婢。師亦見其如是行勝意樂見"僅近我傷癒生皮成安樂"說"喚她。"她想"利益憐憫一切世間的師非令我苦喚我,此有因"而想。"說自作事一切"是為顯佛威力說,非為顯自堅固意樂。"置看病第一"是不計自苦勤于病比丘病癒故置看病第一。 迦帝耶尼事 265. 第八"證凈"是如實知三寶功德凈信,彼凈信因道得故不為任何所動。"得"是以道得。或讀作"不去",其義"任時不去。"彼不可壞,故說"得不動凈信。"此中"身證"是置前,從語義是以名身領受說而作證。"掘地道"是掘破房入道。"難得聞"是難得聞正法。"應入大地"是說入阿鼻。 那拘羅母事 266. 第九說"親密"即那拘羅母那拘羅父成師親密說"親密是說親密語優婆夷。""家主"是家主婦。"如說"是如優婆塞品那拘羅父說。 黑鸮家事

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

(Sattamaetadaggavaggavaṇṇanā niṭṭhitā.)

Upāsikāpāḷisaṃvaṇṇanā samattā.

Niṭṭhitā ca manorathapūraṇiyā

Aṅguttaranikāya-aṭṭhakathāya

Etadaggavaggavaṇṇanāya anuttānatthadīpanā.

1. Aṭṭhānapāḷi (paṭhamavagga)

(15) 1. Aṭṭhānapāḷi-paṭhamavaggavaṇṇanā

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

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

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

讓我為您直譯這段巴利文： 267. 第十"僅隨聞"是無親見色和師前聞法僅以隨聞即隨他語聞生信。"隨聞信"是從隨聞來信。 (第七最上品注終) 優婆夷品注完。 滿足意願 增支部注 最上品注非顯義釋終。 15. 非處品(第一品) (15) 1. 非處品第一品注 268. 非處品注中無有處為非處,或無處為非處。"無機會"此中也此理。即顯示其義"此處不有"語。故說"以二"等。"彼"是因義主格。此中因義為因義說"彼即彼因。"以勝說此應知見圓滿說"具道見。"從何得此義?從相,其相是常執否定。"四地中"是說第四地行成聖弟子境,非關於彼有常執。將說"彼無第四地行"等。因所造行能造行有餘故說"諸行"為攝無餘行,但自將說出世行除外因。"此因無"是如是執無橋礙。"具熱"是因具破染熱。如是彼等因甚深難見不成不善所緣。此依章說。未斷顛倒相續中善法也不成所緣。 269. "非樂為樂"顯顛倒及此為樂執處說"唯...我見。""糞"是糞處,前已說見非涅槃境故說攝遍處等施設。 270."限定"是限定彼取。顯彼應僅依可能常等執者說"一切句中"等。"一切句中"是一切"常執"等經句中。"凡夫"是因義詞。因凡夫以常等執取彼彼行,聖弟子以無常等取如實知舍彼執彼見,所以有執有舍故四地行此不攝行取義。

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

讓我為您直譯這段巴利文： 271. 因子關係的母父名和養子等子稱在世見,彼實是假說故為顯示無假說成就說"生母為母,生父為父。"如是因意圖無間業說"意圖人成漏盡阿羅漢。"由"此非處"等見聖弟子不能奪母等命性,想"聖弟子奪他命此義已成"說"難道聖弟子會奪他命?"由"此非處無機會,具見人故意奪生命,此處不有"語說"此亦非處。"故說"若"等。如是為何區別說"母"等說"但凡夫性"等。此中"為顯力"是為顯具信等力。因聖道來信等力故聖弟子不作如是有過。;

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

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

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

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

讓我為您直譯這段巴利文： 275. "五因"是此攝生因及其前分因以因性相同合說,非一切同修習性。"行相"是因。"隨喚"是如應喚。破壞應如破壞,如是應破比丘自語喚知。故說"難道你們"等。"耳邊作語"以此顯明作破壞事說,此中密告自決意義為隨喚。 業即標準是由彼等成僧破說,其他但為彼資具。故說"說"等。"此中"是說中。死後果為無間,屬彼無間,以生彼無間性,及無間作用為無間,彼等即業為無間業。 "從業"是"如是為無間業,如是如無間業"如是從業分別。"從門"是從身門。"從住劫"是"此住劫果報,此非住劫果報"如是從住劫分別。"從果共等"是"此中熟,此不熟"從熟分別,從在家出家共不共,等字從受等分別。 "從業先說抉擇"是相連。因人身立時成善法利利,如三菩薩成三菩提,如是人身立時成如是不善法利利說"僅人身。"常人善法殊勝應知如說天宮注。如說義在同類害重,不如是異類說"人身母或父。"性轉也彼一業生有分相續命根相續,非他說"雖轉性。"證阿羅漢也此理。"彼果報"等是成業無間性。此中有四邊。此中顯第一邊,顯余異相說"若"等。雖彼異相,但業重如無間應怖說"重...住。""此問"是欲知生話。

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

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

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

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

讓我為您直譯這段巴利文： "意向"是意圖。"觸無間"說因死意圖毀無間事。"不觸無間"因無無間事非無間。一切中前意向心非量,但殺心及彼所緣命根為無間量應見。戰四應依得合。若見他軍其他戰士及父作業,向戰士射箭"射彼將射我父",如意去為殺父。"戰士中我父將逃"射,箭不如意去殺父,說中說殺父,但無無間。盜四若"將殺賊"殺著賊衣行父,觸無間等應合。"彼即"是彼即行。"即為殺阿羅漢"說因殺阿羅漢,但與凡夫此意是 - 如殺意雖緣現在以斷相續緣命根轉,不如是施意。彼實緣應施事僅施,令成他所有是彼施,故令成誰所有即施彼。 "血聚"是打擊積聚。"更大"是更重。"如護身"如護師色身。 "未集"是顯和合。"有破"是有僧破。"許想"是"如是作不成僧破"想。如是"少於九眾"應合少於九眾作如是。"如是"以此引"非無間業",非"即有破。"下限以九成僧破。"說法者無過"因不如法住。僧破前分為僧諍。 僅滿身門因應以身業相。"住...脫"此不合劫住注。彼中注說"墮惡趣此經為彼八十分一劫量時住說壽劫。""僅劫壞"為壽劫壞義無矛盾。此中"住"也如"彼日即壞"依非實想說。僅一日地獄燒,此後無劫故無壽劫應見無矛盾義。"余"是餘僧破無間業。

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

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

Pakatattoti anukkhitto. Samānasaṃvāsakoti apārājiko. Samānasīmāyanti ekasīmāyaṃ.

讓我為您直譯這段巴利文： 若彼等成無效業,如是云何彼等無間性因無死後立即果報。若有與果死後即彼等果時,非他以果時決定欲定,非果報決定。如是定果時其他生受及現法受也成定性,故如有報法因缺其他緣等不熟自性有報性,如強無間與果不熟無間在與果定性及無間性轉,應知以自性與果決定即定及無間性。彼等轉必無間性因此即定性應受,因無他強無間時死後必定與果。 難道如是其他生受因無他與果者死後必定與果成定性無間性轉?不成因異類意願及破壞應止果無立即必定與果性,但無間非如初禪等為二禪等如異類止果因一切無間為無間地獄果,無如欲下生持戒意願如能止上生業果意願能止無間果因不願即墮無間地獄,無任何能破無間業,故彼等即立即必定生果性轉。多無間業作因必定果定性無餘熟性定從性即定。彼等同性中一與果余因彼作自應作事不作二三結生,非能力壞故無彼等無間性止,但得彼等重更重性故僧破應更重說"彼...熟。"但應見一為他支援。"以結生熟"語似許余與轉起果。"非如是持戒"應合如父持戒如是持戒非或。若母持戒,母殺以結生熟應合。 "清凈"是未擯。"同住"是非他勝。"同界"是一界。

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

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

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

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

讓我為您直譯這段巴利文： 276. "不能作師事"是舍世尊不能作應由師作教誡等事。"他外道師"是他師。此說： "應知度處,應知造度處者,應知外道,應知外道聲聞。此中度處即六十二見。此中師渡浮沉沒,故說度處。如是見生起者名造度處者如富蘭那迦葉等。取彼見出家名外道。彼生處度故名外道。或如說見處所彼有故外道,即外道。應知彼施緣者為外道聲聞。" 277. 生等中以震動天來等生輪圍與等修習十千量輪圍為生田。以自力令轉處為令田。境處為境田。"十千世界"是與此世界俱圍此世界住十千世界。如是量生田性應知依法性。"依攝"有說,"一切佛如是量生田彼住天法現觀"說。取入母胎時等六僅為例因大志等時得彼震動。令田即一處壞轉,令轉以令彼住天首受,彼實僅以佛威力,非依意。但依意從"若愿"語令更遠也轉。 "不生"是有以"無我師,我無等"住此世界說世尊,"友,舍利弗,今有他沙門婆羅門與世尊等正覺耶,如是問我,尊,'否'說",顯彼因"一世界二阿羅漢正等覺前後生無是處無機會"此經。

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

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

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

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

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

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

讓我為您直譯這段巴利文： 1.1）法將帶來時說世界成佛田此除外他處不生是意。 "一"是俱,一時義,但彼時如何限定顯示從最後有取結生乃至界般涅槃說"彼"等。"非希有性"是二俱生無希有性義。二俱生非希有性,況多顯示說"若"等。佛名如中破金同一樣,故彼等教同一味一法說"教無差別"。以此亦成就非希有性。"無諍"以此顯示二佛一處不生為無諍故。"此因"是此非希有等因。"彼"是彌林陀問。 "持一佛"是一佛持。以此顯示如是性此佛德,因此不能持第二佛德此世界。因緣差別生德法重差別大地也難堪可知。如是趣菩提時世主德重菩提樹三方大地不能持。故說"不能持"以他門顯彼不持說"動"等。此中"動"是搖。"震"是顫。"傾"是一邊傾。"垂"是沉。"曲"是種種此彼曲。"散"如風散糠。"滅"是失。"壞"是一切壞。如是不住何處說"不至處。" 今顯彼譬說"如大王"等。此中"一人"是一人。"平上"是平上行轉,水上平行義。讀"平上",此義。"色"是相。"量"是高。"瘦胖"是瘦胖性,圍義。"二"是二,或二身重。 "喜"是樂生樂。"懶"是彼食懶。"不曲杖生"是如足食不能曲杖生。"一食吐"是食一團吐義。 "過法重地動"是法應地住。彼何以彼即動壞意問。復長老顯示"寶名世持家所欲自重性為車破因過重見。如是法與利樂差別具者所欲因甚深無量性重性過重為地動因"說"此大王二車"等。應見以此說如來入母胎等時地動因。"一"是從一,或一車寶,故從車取義。

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

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

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

Paṭhamavaggavaṇṇanā niṭṭhitā.

1. Ekadhammapāḷi

(16) 1. Ekadhammapāḷi-paṭhamavaggavaṇṇanā

我來幫您將這段巴利文直譯成中文： "所謂'宣說'即是已說出、已表述的意思。'最勝'是指超越一切眾生。'最長'是指年齡最大。'最優'是指最受讚歎。因具足戒等殊勝功德而'特出'。'最高'是指至上。'最妙'是其同義詞。'無等'是指沒有與之相等者。'等同無等'是指與前佛們相等,與他們同等。'無對等'是指沒有與之相對的人。'無比'是指沒有與之相似者。'無對應'是指沒有與之相對的人。 自性本質即是天然的、非人為的本性。因緣之大是指因緣的偉大,即由佛道法中稱為波羅蜜的諸大因緣而生起佛陀功德之意。大地等是大事物,大千世界等在各自範圍內都是唯一的,同樣正等正覺者在其境界中也是唯一的。什麼是他的境界?佛地,或一切可知之境。說'如虛空般無邊際的世尊是唯一的'即顯示在其他世界系中也沒有第二尊佛。 以此句即以'於一世界'這一句。攝取十千世界是就出生領域而言。唯一世界即僅此一世界,非其他。如說'只在此世界出生'時,應理解為僅在此世界的瞻部洲(印度),而且僅在其中央地區,同樣'於一世界'雖指出生領域,也應理解為僅限於此世界。 第一品註釋完畢。 一法品 (16) 1. 一法品第一品註釋"

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

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

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

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

我來為您直譯這段巴利文： 在《一法品註釋》中，此處的"法"字如在"諸善法"等處一樣具有自性義，故說"一性"。"必定"即是確定、必然之意。"輪迴"即在生死輪迴中。"厭離"是爲了不喜樂。"離染"是爲了無染著。"離欲"是爲了破壞。因此說"為離"。"諸貪等滅"是爲了以道智滅除貪等。以道智滅除即是令其永遠不生起，故說"為令不生起"。如將食物放入口中咀嚼是爲了吞嚥，同樣滅除貪等是爲了滅輪迴，故說"或為輪迴滅"。因煩惱滅盡時，其他二種輪迴也必滅盡，所以抓住根本而說"寂滅即為煩惱寂滅"。了知有為法即是通過三相的觀察，故說"爲了知無常等"。應證悟的即是四聖諦，因為除此之外無所知。說"為覺悟四諦"后，為顯示此覺悟依靠何種智而成就，故說"所謂菩提"等。"無緣涅槃"即甘露界。 "為生起精進"是爲了在業處中生起好樂。"無毒棘"是商人對糖的稱呼。有人說"是某地方言"。將甘蔗汁煮至適度混合粉末等製成團塊為糖，未製成團塊為糖蜜。通過特殊烹煮凝結成塊為糖塊，去除雜質后成為砂糖。 "憶念"即是念。"隨念"即是反覆憶念，也可解釋為隨順的念。"有二種"是就目的而言有二種。"為令心歡喜"是通過在可信事上生起信心而令修習心滿足。"為觀"是爲了觀的樂趣。因為心以近行定安住時，觀的樂趣得以成就。"心生起"是由於修習而生起的心。因所緣違逆而"受損"。正因如此而厭倦，捨棄業處，因無法獲得修習的樂趣而失去滋味。因佛德令人生信而"凈信"。如此由於無疑等心的荒穢而無遮蔽。"調伏"即通過去除障礙而使之無染。為顯示如此修習其他業處而調伏心的譬喻，故說"如何"等。 "是誰...隨念"即是誰在我內部住立而隨念。"觀察"這是顯示外道所設想的隨念者完全不存在。因此說"無有他人"。"見"即通過尋求的方法見到唯是如前所說的心在隨念。"此一切"即是這一切以心所依等為差別的。"此色與前無色"即簡要確定色與無色：此因有破壞性故為色，前者因無此性質故為無色。應連線為"確定五蘊"。"能生起"即能引生。"彼"即集諦。"滅"即滅相。"入定分"即已開始的開示的結論分。

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

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

Paṭhamavaggavaṇṇanā niṭṭhitā.

1. Ekadhammapāḷi

(16) 2. Ekadhammapāḷi-dutiyavaggavaṇṇanā

1. Micchā passati tāya, sayaṃ vā micchā passati, micchādassanameva vā tanti micchādiṭṭhi, yaṃ kiñci viparītadassanaṃ. Tenāha – 『『dvāsaṭṭhividhāyā』』tiādi . Micchādiṭṭhi etassāti micchādiṭṭhiko. Tassa micchādiṭṭhikassa.

我來為您直譯這段巴利文： "此即是方法"以此指示在隨唸佛中以"此等"等所闡明的義理方法。這種引申雖然就目的而言在九種隨念中都是共通的，但由於入出息念等三種只是爲了觀而排除其他目的，所以應當理解它們只有一個目的。"法隨念是關於法的隨念"這種複合詞分析也是從詞義解釋的角度，所以說"這是此處的詞義"。"緣於法"即是顯示法是隨唸的所緣。其餘諸處也是這個方法。"緣于戒"是緣于自己的清凈戒。"緣于舍"是緣于自己的舍德。在"緣于諸天"中，因與天德相似，故以天來稱呼自己的信、戒、聞、舍、慧。確實對相似者也有如此稱呼，如說"那些藥"、"這是梵授"等。因此說"立諸天為證"等。其中"立諸天為證"即是"諸天以何種信具足而從此處死後生於彼處，我也具有如此信。諸天以何種戒、何種聞、何種舍、何種慧具足而從此處死後生於彼處，我也具有如此慧"，如是立諸天為證。"入出息相"即是在其中應得的似相。"趣向"即是以所緣的方式趣向、執行。 "於此寂滅苦"為寂滅，即涅槃。"於此完全寂滅三輪"為完全寂滅，即是涅槃。"斷"即滅除煩惱為滅盡，即聖道。"令其寂滅"為寂滅，即是聖道。滅盡與寂滅即是滅寂。那麼此處寂滅即是法，為何法隨念與寂滅隨念合為一處？誠然，若就法性的共通而言可合為一處，但無為法較有為法更為殊勝、最上、最勝，為顯示此義而分開說。世尊正是基於此特殊性，說了"法隨念"后又說"寂滅隨念"，因為對隨念者來說以特殊的寂靜殊勝性而現起。這樣理解的話，此處提到滅寂也是有道理的。正如雖然同爲出世間法，但根據"諸比丘，若有為法、無為法，離貪被稱為其中最上"等說法，涅槃法較道果法更為殊勝；同樣，道法因斷除煩惱而為稀有法，所以較果法殊勝，因此應理解滅寂也與完全寂滅一起被攝取。為何說"只是爲了觀"？有人說因為經文說"為一向厭離"等，這不是理由，因為佛隨念等處也有這樣的教說。而是因為雖然佛隨念等業處既是爲了觀也是爲了相的歡喜，但這些不是如此，這些只是爲了觀，所以這樣說。 第一品註釋完畢。 一法品 (16) 2. 一法品第二品註釋 298. 以此邪見，或自己邪見，或僅是邪見，故為邪見，即任何顛倒見。因此說"六十二種"等。有邪見者為邪見者。"彼邪見者"即那邪見者。

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

2. Pañcasu khandhesu 『『nicca』』ntiādinā pavatto anupāyamanasikāro.

3. 『『Anicca』』ntiādinā pavatto upāyamanasikāro. Yāva niyāmokkamanāti yāva micchattaniyāmokkamanā. Micchattaniyāmokkamananayo pana sāmaññaphalasuttavaṇṇanāyaṃ taṭṭīkāya ca vuttanayeneva veditabbo.

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

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

我來為您直譯這段巴利文： 299. 以此正見，或自己正見，或僅是正見，故為正見。"五種"即依業自性、禪那、觀、道、果而有五種。其中，屬於禪那心生起的智為禪那正見，觀智為觀正見。 302. 對五蘊以"常"等方式生起的不如理作意。 303. 以"無常"等方式生起的如理作意。"直至入定性"即直至入邪性定。入邪性定的方法應當依照《沙門果經註釋》及其復注所說的方法來理解。 304. 說"此三種成為天界障"是因為達到業道時罪過極重。當成為天界障時，對於其障礙道的性質就不必說了，所以說"也是道障"。"世間是常"等十事邪見是執取邊見的邪見。因為是顛倒見所以只是道障，不是天界障，因為未達到業道，這是其意。"否定此種說法"即否定顛倒見不是道障這種自相矛盾的說法，因為這違背法性。如此，帶著"身見未斷卻應該能證得聖道"的意思否定前述說法。對於說"非天界障"即說明不妨礙往生天界者，他們竟承認見解能導向天界，否定此說而說"見解絕非能引導至天界"。為什麼？因為必定是極重罪過。因此說"必定令沉淪於地獄"等。 305. "摧毀輪迴"即道正見摧毀煩惱輪迴和業輪迴。果報輪迴有何摧毀可言？但說果正見阻止其因所摧毀的存在，因為不給予機會。"如此是善"即如果能導向阿羅漢果，如此觀慧不引生後有是善、無過。"給予七有"即作為須陀洹道緣的觀正見給予那個人七生。"如是此"是就五種正見而說。因此說"已說世間出世間正見"。"在此義中"即在"諸比丘，我不見其他任何一法"等所說的趣向之道的意義中。因為說"往生善趣天界"，所以說"應知是世間能生起有的"。

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

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

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

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

Dutiyavaggavaṇṇanā niṭṭhitā.

1. Ekadhammapāḷi

(16) 3. Ekadhammapāḷi-tatiyavaggavaṇṇanā

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

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

我來為您直譯這段巴利文： 306. "如其見"中的"如"字是表達意義遍及的，由此複合詞以後詞義為主，所以說"任何見"。"隨順於彼彼"即是隨順於彼彼見的意思。"圓滿"即無餘。因此說"完滿"。"受持"即在開始、中間、結尾都平等一致地受取、執取、不捨離。"此即"是指由"凡是身業"等所說的此身業。"住于如其見的身業"即依"無有由此產生罪過"等方式生起的見，住于、安住于、不捨離此見者的身業。"見俱生身業"即如是見者對他人以手勢等表示時與該見俱生的身業。此處不應生起對語業的疑慮，因為只是指殺生等。"隨順於見的身業"即爲了讓他人明瞭而隨順於見而發起的身業。因此說"受持、執取、執著"。"於此"等易於理解。"此即是方法"以此類推如前所說的見之住于語業、見俱生語業、隨順於見的語業三種。"邪見者"即具有達到業道的邪見者。其他人說"具有任何邪見的邪見者"。 "見俱生"即與如前所說的見俱生的思。其餘諸句也是這個方法。"愿"即"愿做這個"的渴愛愿。"依思愿"即依如前所說的見依止的心所愿欲。"心的安立"即心的立定。"觸等"即除了思、見、愛等的觸等諸法。因為見是惡的，所以那人的一切這些法趨向于不可意...等，這是句子連貫。"前者"即澀詞。此處應當理解澀和苦都是不可意的同義詞，如"後來將對你成為苦"等。 "此芒果"即此芒果。"同樣崇敬"即同樣先前得到澆水佈施等崇敬。"住入"即進入。"與不悅共住"即與不甜的楝樹根相混合。 "否定此而...等說"即因為一切邪見必定是有罪過，所以趨向于不可意、苦，以此意趨而說。"次經"即第十經。"應當配合理解"即應當如第九經那樣配合理解。"心的安立即是愿"此處應當說"也是立定"。 第二品註釋完畢。 16. 一法品 (16) 3. 一法品第三品註釋 308. 第三品第一經中"不如實見者"即對無常等諸法以常等方式生起見解者。因此說"以彼邪見顛倒見者"。此處"正法"即善、稱讚、美好之法，也稱為人法。因為邪見者會從此而非從聖法中出離。因此說"從十善業道法"。"如此"以此攝取波提子等。 309. "一切智菩薩"即分得一切智的菩薩。"等"字攝取已圓滿波羅蜜的獨覺菩薩和某些聲聞菩薩。

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

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

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

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

Piṭṭhicakkavāḷeti jhāyamānacakkavāḷassa parato ekasmiṃ okāse. Yaṃ jhāyamānānaṃ ajjhāyamānānañca cakkavāḷānamantaraṃ, yattha lokantarikanirayasamaññā, tādise ekasmiṃ okāse. Paccatiyevāti cakkavāḷe jhāyamāne ajjhāyamānepi attano kammabalena paccatiyeva.

我來為您直譯這段巴利文： 310. "最極"即因罪過極大而為最極，意為達到最上。"彼等"即無間業。"界限"即依果報而言的終結。輪迴的根本，因此具有此見的人被稱為輪迴的樁。因此說"以彼"等。如果不捨棄此執取，因為會再次引生此狀態，所以說"無出離有"，但不是說完全沒有出離的可能。因為不能說依靠某種因緣而入於此見者，有時依靠與此相反的因緣就不能從中抬頭。因為不善是軟弱的，不像善法那樣有大力。否則，邪性定就會像正性定一樣成為永恒的，但邪性定並非永恒。因此在《疏鈔》中說： "此人是隻在一生中定性，還是在其他生中也是？只在一生中定性，但由於習行的緣故在其他生中也喜好此見。" 正因如此，在《善吉祥疏》中也說： "若有人執取他們的見解，在夜住處、晝住處坐著誦習、思維'作惡時無惡業產生，無因無緣，死後斷滅'，於此所緣邪念安立，心一境性，速行心生起。在第一速行時可醫治，第二等速行也是如此。到第七速行時連諸佛也不能醫治，不能轉變，如阿梨咤刺。其中有人入於一見，有人入於二見，有人入於三見，入於一見或二三見時都成為定性邪見者。得到天道障和解脫道障，此生之後不能往生天界，更不用說解脫。此有情名為輪迴樁、地之守護者，大多數如此類的存在是沒有出離的。" "背後世界"即在燃燒世界的另一處。在正在燃燒和未燃燒的諸世界之間，在所謂世界間地獄的那樣一處。"仍然煮燒"即使世界在燃燒或未燃燒，也由自己的業力而仍然煮燒。

1. Catutthe 『『mā khalī』』ti vacanaṃ upādāya evaṃladdhanāmoti taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, 『『tāta, mā khalī』』ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. So sāṭakaṃ chaḍḍetvā acelako hutvā palāto paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā 『『ayaṃ samaṇo arahā appiccho, natthi iminā sadiso』』ti pūvabhattādīni gahetvā upasaṅkamitvā 『『mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna』』nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva ca pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Taṃ sandhāyetaṃ vuttaṃ – 『『mā khalīti vacanaṃ upādāya evaṃladdhanāmo titthakaro』』ti.

Samāgataṭṭhāneti dvinnaṃ nadīnaṃ udakappavāhassa sannipātaṭṭhāne. Dvinnaṃ udakānanti dvinnaṃ udakappavāhānaṃ. Yathāvuttaṭṭhāne macchaggahaṇatthaṃ khipitabbato khippaṃ, kuminaṃ, tadeva idha khippanti vuttaṃ. Tenāha – 『『kumina』』nti. Ucchūhīti udakaucchūhi. Tucchapuriso ariyadhammābhāvato. Jhānamattampi hi tassa nattheva, kuto ariyamaggo. Manussakhippaṃ maññeti manussā patitvā byasanappattiatthaṃ oṭṭitaṃ kuminaṃ viya. Tenāha – 『『mahājanassā』』tiādi.

1. Pañcamādīsu bāhirakasāsananti avisesena vuttaṃ – tassa sabbassapi aniyyānikattā satthupaṭiññassapi asabbaññubhāvato. Tenāha – 『『tattha hī』』tiādi. Gaṇoti sāvakagaṇo. Tathābhāvāyāti ācariyena vuttākāratāya samaṅgibhāvatthaṃ. Jaṅghasatanti bahū aneke satte. Samakameva akusalaṃ pāpuṇātīti tesaṃ sabbesaṃ ekajjhaṃ samādapanepi tesaṃ akusalena samakameva akusalaṃ pāpuṇāti ekajjhaṃ bahūnaṃ samādapanepi tathā ussahanassa balavabhāvato. Visuṃ visuṃ samādapane vattabbameva natthi. Yathā hi dhammacariyāyaṃ samakamevāti vattabbā kalyāṇamittatā, evaṃ adhammacariyāyaṃ akalyāṇamittatāti.

313.Suṭṭhu akkhāteti ekantato niyyānikabhāvena akkhāte. Satthā ca sabbaññū hotīti asabbaññuno niyyānikabhāvena kathetuṃ asakkuṇeyyattā. Dhammo ca svākkhāto sammāsambuddhappaveditattā. Gaṇo ca suppaṭipanno satthārā suvinītattā. Samādapako hītiādi suppaṭipattiyā nidassanaṃ daṭṭhabbaṃ.

314.Pamāṇaṃ jānitabbanti 『『ayaṃ ettakena yāpeti, imassa ettakaṃ dātuṃ yutta』』nti evaṃ pamāṇaṃ jānitabbaṃ. Atireke…pe… nibbānasampatti vā natthi durakkhātattā dhammassa. Tassāti paṭiggāhakassa. Appicchapaṭipadā nāma natthi durakkhāte dhammavinayeti adhippāyo.

我來為您直譯這段巴利文： 311. 第四經中，因為有"莫跌倒"這句話而得此名。據說他提著油罐在泥濘地上行走時，主人說："孩子，莫跌倒。"他因疏忽而跌倒，因怕主人而開始逃跑。主人追上抓住他的衣角。他扔掉衣服成為裸行者，連用樹葉或草來遮蓋也不知道，就赤身進入一個村莊。人們看見他說："這位沙門是阿羅漢，少欲，無人能比"，於是拿著糕點飯食等前來。"因為我不穿衣服而得到這些"，從此即使得到衣服也不穿，並採取這樣的出家方式。在他那裡又有其他等等五百人出家。關於他而說："因'莫跌倒'這句話而得此名的外道師"。 "匯合處"即兩條河流水流的匯聚處。"兩水"即兩道水流。因在如前所說處為捕魚而投擲，故稱"網"，即魚籠，此處說為"網"。因此說"魚籠"。"水泡"即水中泡。"空人"因無聖法。他連禪那都沒有，何況聖道。"如人網"即如人們墜入設定的魚籠以遭遇不幸。因此說"對大眾"等。 312. 第五等經中"外道教"是泛指，因為一切都不能出離，即使自稱為導師也非一切知。因此說"因為在其中"等。"眾"即弟子眾。"如是性"即為具足師長所說的狀態。"許多腿"即許多無數有情。"得同樣不善"即即使一起勸導他們所有人，也由於一起勸導多人時如此精進的力量，所以得到同樣的不善。對於分別勸導就不必說了。因為如在正法行中應說是善知識性，同樣在非法行中是惡知識性。 313. "善說"即以必定出離性而說。"導師是一切知"因為非一切知者不能以出離性來說。"法是善說"因為是正等覺者宣說。"眾是善行"因為是導師善加調伏。"勸導者"等應當視為善行的說明。 314. "應知量"即應當這樣知道量："此人以多少維生，應當給他多少"。"過量...無涅槃成就"因為法說得不好。"彼"即受施者。意思是：在說得不好的法律中沒有所謂少欲行道。

315.Dāyakassavaso nāma uḷāruḷāratābhedo ajjhāsayo. Deyyadhammassa pana thokabahutāva deyyadhammassa vaso nāma. Attano thāmoti yāpanappamāṇaṃ. Yadi hītiādi 『『katha』』ntiādinā saṅkhepato vuttassa atthassa vivaraṇaṃ. Anuppannassāti anuppanno assa puggalassa. Cakkhubhūto hotīti mahājanassa cakkhu viya hoti. Sāsanaṃ ciraṭṭhititaṃ karotīti anuppannalābhuppādanena mahājanassa pasāduppādanena ca ciraṭṭhitikaṃ karoti.

Kuṭumbariyavihāreti kuṭumbariyagāmasannissitavihāre. Bhuñjanatthāyāti tasmiṃyeva gehe nisīditvā bhuñjanatthāya. Gahetvā gamanatthāyāti gehato bahi gahetvā gamanatthāya. Dhurabhattānīti niccabhattāni. Cūḷupaṭṭhākanti veyyāvaccakaraṃ. Vīmaṃsitvāti yathā uddissa kataṃ na hoti, evaṃ vīmaṃsitvā . Mahājano appiccho bhavituṃ maññatīti mahājano sayaṃ appiccho bhavituṃ maññati diṭṭhānugatiṃ āpajjanena. Mahājanassāti bahujanassa. Avattharitvāti vitthārikaṃ katvā.

316.Pañcātapatappanaṃ catūsu passesu aggisantāpassa upari sūriyasantāpassa ca tappanaṃ, tañca kho gimhakāle. Chinnappapātapabbatasikharato patanaṃ maruppapātapatanaṃ. Pubbaṇhādīsu ādiccābhimukhāvaṭṭanaṃ ādiccānuparivattanaṃ.

317.Ayampīti svākkhāte dhammavinaye kusītopi. Sāmaññanti tapacaraṇaṃ. Dupparāmaṭṭhanti micchācaritaṃ saṃkiliṭṭhaṃ. Nirayāyupakaḍḍhatīti nirayadukkhāya naṃ kaḍḍhati.

318.Vuttappakāreti pañcātapatappanādike vuttappakāre.

319.Evanti vuttappakārāya cittappasādavhayasuppaṭipattiyā. Tena samaṇadhammakaraṇasukhañca saṅgaṇhāti.

320.Navakanipāteti imasmiṃyeva aṅguttaranikāye vakkhamānaṃ navakanipātaṃ sandhāyāha. Nava puggalāti sattakkhattuparamakolaṃkolādayo nava puggalā. Sabbatthāti imasmiṃ sutte vuttāvasiṭṭhesu sabbesu suttesu.

Tatiyavaggavaṇṇanā niṭṭhitā.

1. Ekadhammapāḷi

(16) 4. Ekadhammapāḷi-catutthavaggavaṇṇanā

1. Catutthassa paṭhame saññāṇabhūtāti upalakkhaṇabhūtā. Pañcadasayojanāvaṭṭakkhandhāti pañcadasayojanakkhandhaparikkhepā. Yathā cāti ca-saddena kadambarukkhādīnaṃ kappaṭṭhāyibhāvaṃ viya yojanasatubbedhādibhāvaṃ samuccinoti, na pana jambuyā jambudīpassa viya tehi aparagoyānādīnaṃ saññāṇabhāvaṃ. Rāmaṇeyyakanti ramaṇīyabhāvaṃ. Sesapadesūti vanarāmaṇeyyakādipadesu. Uggataṃ kūlaṃ ussitabhāvo etassāti ukkūlaṃ, vigataṃ apagataṃ kūlaṃ etassāti vikūlanti āha – 『『unnataṭṭhānaṃ ninnaṭṭhāna』』nti ca. Nandiyāvaṭṭamacchapiṭṭhenevāti kujjakakulisakamacchasaṅghātapiṭṭheneva.

2. Dutiyādīsu cattāro apāyā aññatra manussehīti adhippetā, na devā aññatra manussehīti hīnāya jātiyā adhippetattā. Upādāyupādāyāpi majjhimadeso labbhati, yattha gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ aññesampi kammavādikiriyavādiviññujātikānaṃ, yo patirūpadesoti vuccati. Tenāha – 『『sakalopi hī』』tiādi.

324.Eḷāti doso. Tenāha – 『『niddosamukhāti attho』』ti.

1. Tathāgatassa guṇe jānitvā cakkhunāpi dassanaṃ dassanameva, ajānitvā pana dassanaṃ tiracchānagatānampi hotiyevāti āha – 『『ye tathāgatassa guṇe jānitvā』』tiādi.

327.Pakāsetvā kathitanti saccāni pakāsetvā kathitaṃ.

1. Sutānaṃ dhammānaṃ asammoso dhāraṇanti āha – 『『dhārentīti na pammussantī』』ti.

我來為您直譯這段巴利文： 315. "施者的力量"即殊勝的意樂差別。而"施物的力量"即施物的多少。"自己的力量"即維生的量。"若"等是對"如何"等簡略所說義的解釋。"未生"即此人未生。"成為眼"即如同大眾的眼睛。"使教法久住"即以引生未生的利養、引生大眾的凈信而使久住。 "枯頓巴利亞寺"即依附枯頓巴利亞村的寺院。"為食用"即爲了在那個家中坐著食用。"為拿去"即爲了從家外拿去。"職分食"即常食。"小侍者"即服務者。"觀察"即如何使不成為點名而施，如此觀察。"大眾認為應成為少欲"即大眾自己認為應成為少欲，是由於隨見而行。"大眾"即眾多人。"鋪展"即使成為廣大。 316. "修日炙苦行"即在四周有火的熱度、上面有太陽的熱度的苦修，而且是在熱季。"跳斷崖"即從斷崖山峰跳下的死亡跳躍。"隨日轉"即在上午等時分面向太陽旋轉。 317. "此人也"即在善說法律中的懈怠者也。"沙門法"即苦行。"惡執持"即邪行、染污。"牽向地獄"即牽他向地獄苦。 318. "已說方式"即日炙苦行等已說方式。 319. "如是"即以已說方式的心凈稱為善行。由此攝取沙門法的作為和樂。 320. "九集"即指將在這個《增支部》中說的九集。"九種人"即最多七次往返等九種人。"一切處"即在此經所說的其餘一切經中。 第三品註釋完畢。 16. 一法品 (16) 4. 一法品第四品註釋 322. 第四品第一經中"成為標識"即成為特徵。"十五由旬周圍樹幹"即十五由旬樹幹周長。"如何"等中的"和"字包括如卡丹巴樹等的住劫性及百由旬高等性，而不是像閻浮樹對閻浮提那樣它們對西牛貨洲等的標識性。"可愛性"即可喜性。"其餘諸句"即林可愛性等句。"高岸"即上升的岸為其性質，"低岸"即離開、遠離的岸為其性質，因此說"高處、低處"。"即以難提亞瓦塔魚背"即以彎曲的金剛魚群的背。 323. 第二等經中"除了人類的四惡趣"是意趣，不是"除了人類的天"，因為意指低劣的生。依次第也得到中國，即比丘、比丘尼、優婆塞、優婆夷及其他業論者、作論者、智者種類的行處，這稱為適宜地。因此說"因為整個"等。 324. "埃拉"即過失。因此說"意為無過之口"。 326. 知道如來功德而以眼見也是見，但不知而見連畜生也有。因此說"知道如來功德而"等。 327. "顯示而說"即顯示諸諦而說。 328. "所聞諸法不忘而持"因此說"持即不忘"。

329.Atthānatthaṃ upaparikkhantīti 『『ayaṃ imissā pāḷiyā attho, ayaṃ na attho』』ti atthānatthaṃ upaparikkhanti. Anatthaparihārena hi atthaggahaṇaṃ yathā adhammaparivajjanena dhammappaṭipatti.

330.Anulomapaṭipadanti nibbānassa anulomikaṃ paṭipadaṃ.

331.Saṃvegajanakesukāraṇesūti saṃvegajanakesu jātiādīsu kāraṇesu. Saṃvejanīyesu ṭhānesu sahottappañāṇaṃ saṃvego.

332.Upāyenāti yena upāyena vaṭṭūpacchedo, tena upāyena. Padhānavīriyaṃ karontīti sammappadhānasaṅkhātaṃ vīriyaṃ karonti uppādenti.

1. Vavassajīyanti vissajjīyanti ettha saṅkhārāti vavassaggo, asaṅkhatā dhātūti āha – 『『vavassaggo vuccati nibbāna』』nti.

334.Uttamannānanti uttamānaṃ pañcannaṃ bhojanānaṃ. Uttamarasānanti uttamānaṃ rasānaṃ. Uñchācārenāti uñchācariyāya kassaci apariggahabhūtassa kiñci ayācitvā gahaṇaṃ uñchācāro. Ettha cātiādinā annādīnaṃ aggabhāvo nāma manāpaparamo icchitakkhaṇalābho, na tesaṃ lābhitāmattanti dasseti. Paṭilabhantīti denti paṇītabhāvena. Bhattassa ekapātīti ekapātipūraṃ bhattaṃ. Idaṃ kiṃ nāmāti 『『idaṃ annaggarasaggaṃ nāma hoti, na hotī』』ti pucchati. Uñchena kapālābhatenāti missakabhattena. Yāpenteti yāpanasīsena yāpanahetuṃ bhattaṃ vadati. Upādāya aggarasaṃ nāmāti taṃ taṃ upādāyupādāya annaggarasaggaṃ daṭṭhabbanti dasseti. Cakkavattiāhārato hi cātumahārājikānaṃ āhāro aggoti evaṃ yāva paranimmitavasavattidevā netabbaṃ.

335.Attharaso nāma cattāri sāmaññaphalāni 『『ariyamaggānaṃ phalabhūto raso』』ti katvā. Dhammaraso nāma cattāro maggā 『『sāmaññaphalassa hetubhūto raso』』ti katvā vimuttiraso nāma amataṃ nibbānaṃ 『『sabbasaṅkhārasamatho』』ti katvā.

Catutthavaggavaṇṇanā niṭṭhitā.

Jambudīpapeyyālo niṭṭhito.

1. Pasādakaradhammavaggavaṇṇanā

366.Addhamidanti sandhivasena pāḷiyaṃ rassaṃ katvā vuttaṃ, ma-kāro padasandhikaroti āha – 『『addhā ida』』nti. Ekaṃso esāti ekaṃso hetu esa lābhānaṃ. Pāpakaṃ nāmāti appakampi pāpaṃ nāma byattaṃ ekaṃsena na karoti. Tathassāti tathā sammāpaṭipajjamānassa assa. Āraññikattaṃ…pe… tecīvarikattanti imesaṃ dhutadhammānaṃ gahaṇeneva itaresampi taṃsabhāgānaṃ gahitabhāvo daṭṭhabbo. Thāvarappattabhāvoti sāsane thirabhāvappatti therabhāvo. Ākappassa sampattīti 『『añño me ākappo karaṇīyo』』ti evaṃ vuttassa ākappassa sampatti. Kolaputtīti kolaputtiyanti āha – 『『kulaputtabhāvo』』ti. Sampannarūpatāti upadhisampadā. Vacanakiriyāyāti vacanappayogassa madhurabhāvo mañjussaratā. Tenassa lābho uppajjatīti idaṃ na lābhuppādanūpāyadassanaparaṃ, atha kho evaṃ sammāpaṭipajjamānassa anicchantasseva lābho uppajjatīti lābhassa abyabhicārahetudassanaparaṃ daṭṭhabbaṃ. Yathāha –

『『Ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assaṃ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānanti, sīlesvevassa paripūrakārī』』ti (ma. ni. 1.65).

Pasādakaradhammavaggavaṇṇanā niṭṭhitā.

1. Aparaaccharāsaṅghātavaggavaṇṇanā

我來為您直譯這段巴利文： 329. "觀察義非義"即"這是此句的義，這不是義"，如此觀察義與非義。因為通過避免非義而把握義，如同通過避免非法而行法。 330. "隨順道"即隨順於涅槃的道。 331. "能生起警惕的因"即能生起警惕的生等因。"警惕處"即與怖畏智相應的警惕。 332. "方便"即以何方便斷輪迴，以彼方便。"行精進"即生起稱為正勤的精進。 333. "於此捨棄諸行"為舍，即無為界，因此說"舍說為涅槃"。 334. "最勝"即最勝的五種食物。"最勝味"即最勝的諸味。"拾遺行"即以拾遺行，不屬於任何人所有而不乞求而取為拾遺行。"於此"等顯示食等最勝即是可意至上、如願得到，不僅是得到而已。"獲得"即因殊勝而給。"一缽飯"即滿一缽的飯。"這是什麼"即問"這是否為食中最勝味"。"以缽中拾得"即混合食。"維持"即從維持角度說維持因的食物。"相對而言是最勝味"即顯示應當依各種情況觀察食中最勝味。因為相對於轉輪王的食物，四大王天的食物為最勝，如是乃至他化自在天應當理解。 335. "義味"即因為是"聖道的果味"而稱四沙門果為義味。"法味"即因為是"沙門果的因味"而稱四道為法味。"解脫味"即因為是"一切行的止息"而稱無死涅槃為解脫味。 第四品註釋完畢。 閻浮提品完畢。 17. 生信法品註釋 366. "的確是這"在經中以連音而說為短音，ma音是詞的連音，因此說"的確這"。"這是一向"即這是利養的一向因。"惡"即即使小惡也確實不作。"如是彼"即如是正確行道的彼。"住林等、持三衣等"即通過攝取這些頭陀行，應當理解也攝取其他同類的。"得到穩固"即在教法中得到堅固性即長老性。"行為的圓滿"即所說的"我應當作其他行為"如此的行為圓滿。"良家子"即良家子性，因此說"良家子性"。"具足形相"即依處圓滿。"言語作用"即言語運用的甜美性即美妙音性。"因此生起他的利養"這不是顯示生起利養的方法，而應當理解為顯示如是正確行道者雖不希求而利養生起的必然因。如說： "諸比丘，若比丘希望：'愿我得到衣服、飲食、住處、病緣醫藥資具'，他應當是戒的圓滿行者。" 生信法品註釋完畢。 18. 第二彈指品註釋

382.Idampisuttanti ettha pi-saddo heṭṭhā vuttacūḷaccharāsaṅghātasuttaṃ sampiṇḍeti. Cūḷaccharāsaṅghātasutte appanaṃ appattāya mettāya tāvamahanto vipāko dassito, kimaṅgaṃ pana imissā appanāppattāya mettāyāti dassetuṃ – 『『appanāppattāya hī』』tiādimāha. Vipākakathāyeva natthīti vipāke kathāyeva natthi, ayameva vā pāṭho. Gaṇanānupubbatāti gaṇanānupubbatāya. Paṭhamaṃ uppannantipi paṭhamaṃ, paṭhamaṃ samāpajjatīti idaṃ pana na ekantalakkhaṇaṃ. Ciṇṇavasībhāvo hi aṭṭhasamāpattilābhī ādito paṭṭhāya matthakaṃ pāpentopi samāpajjituṃ sakkoti, matthakato paṭṭhāya ādiṃ pāpentopi, antarantarā okkantopi samāpajjituṃ sakkoti eva. Pubbuppattiyaṭṭhena pana paṭhamaṃ nāma hoti. Vibhaṅgeti jhānavibhaṅge. Vipassanaṃ kayiramānaṃ lakkhaṇūpanijjhānakiccaṃ maggena sijjhati taggatasammohaviddhaṃsanato . Apica vipassanāya lakkhaṇūpanijjhānaṃ maggena uppannena sijjhati itarathā parivattanato, tasmā maggo lakkhaṇūpanijjhānaṃ, na aniccādilakkhaṇānaṃ ārammaṇakaraṇato. Yathā phalaṃ nibbānassa asaṅkhatalakkhaṇaṃ ārammaṇakaraṇavasena upanijjhāyati, evaṃ maggopi. Evampissa lakkhaṇūpanijjhānataṃ veditabbaṃ. Vattabbameva natthi arittajjhānatāya. Sesaṃ visesaṃ, arittajjhānā evāti attho.

386-387.Hitapharaṇanti sattesu hitānurūpaṃ jhānassa pharitvā pavattanaṃ. Cetopaṭipakkhato vimuccati etāyāti cetovimutti, appanāppattā mettā. Tenāha – 『『idhā』』tiādi. Eseva nayoti iminā karuṇādīnampi appanāppattataṃ atidisati. Vaṭṭaṃ honti kammavaṭṭabhāvato. Vaṭṭapādā hontīti vipākavaṭṭassa kāraṇaṃ honti.

我來為您直譯這段巴利文： 382. "此經也"中的"也"字總結前述的小彈指經。在小彈指經中顯示未達到安止的慈有如此大的果報，更何況這已達到安止的慈呢？爲了顯示這點而說"因為已達到安止"等。"果報之說都沒有"即對果報的說法都沒有，或者這就是原文。"依數次第"即依數的次第。"初生"也是"初"，"初入定"這不是絕對的特徵。因為已經熟練的八等至得者能從開始到達頂點而入定，也能從頂點到達開始而入定，也能在中間出入而入定。但依先生起義而稱為初。"在分別"即在禪那分別。正在作觀時，特相思惟的作用由道而成就，因為破除對此的迷惑。且觀的特相思惟由已生起的道而成就，因為否則就會轉變，所以道是特相思惟，不是因為以無常等特相為所緣。如果以作為涅槃的無為相為所緣而思惟，道也是如此。應當如此理解其特相思惟性。因為是完全禪那所以完全不必說。其餘是特殊的，即是完全禪那的意思。 386-387. "利益遍滿"即隨順有情的利益而禪那遍滿運作。由此心解脫對治，故為心解脫，即已達到安止的慈。因此說"於此"等。"此即是方法"以此類推悲等也是已達到安止。"成為輪迴"因為是業輪迴性。"成為輪迴足"即成為異熟輪迴的因。

390.Ajjhattaparikammavasenāti attano kesādīsu parikammakaraṇavasena. Aṭṭhārasavidheti aṭṭhārasappabhede. Kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Samūhavisayatāya cassa kāyasaddassa samudāyūpādanatāya ca asubhākārassa 『『kāye』』ti ekavacanaṃ. Tathā ārammaṇādivibhāgena anekabhedabhinnampi cittaṃ cittabhāvasāmaññena ekajjhaṃ gahetvā 『『citte』』ti ekavacanaṃ kataṃ. Kāyānupassīti imassa atthaṃ dassetuṃ – 『『tameva kāyaṃ paññāya anupassanto』』ti āha. Tameva kāyanti ca avadhāraṇena vedanādianupassanaṃ nivatteti. Tena ca puna kāyaggahaṇassa payojanaṃ sūcitanti daṭṭhabbaṃ. 『『Kāye』』ti hi vatvāpi puna 『『kāyānupassī』』ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ kataṃ. Tena vedanādayopi ettha sitā, ettha paṭibaddhāti kāyavedanādianupassanappasaṅgepi āpanne na kāye vedanānupassī cittānupassī dhammānupassī vā. Atha kho kāyānupassīyevāti kāyasaṅkhātavatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavinimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, katthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī , nāgarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujjako rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti.

Aṭṭhārasavidhenāti aṭṭhārasavidhā. Satipaṭṭhānabhāvakassāti satipaṭṭhānabhāvaṃ bhāventassa. Tīsu bhavesu kilese ātapetīti ātāpo, vīriyassetaṃ nāmaṃ. Yadipi hi kilesānaṃ pahānaṃ ātāpananti, taṃ sammādiṭṭhiādīnampi attheva. Ātapasaddo viya pana ātāpasaddopi vīriyeva niruḷho. Atha vā paṭipakkhappahāne sampayuttadhammānaṃ abbhussahanavasena pavattamānassa vīriyassa sātisayaṃ tadātāpananti vīriyameva tathā vuccati, na aññadhammā, tasmā ātāpoti vīriyassa nāmaṃ, so assa atthīti ātāpī. Ayañca īkāro pasaṃsāya atisayassa vā dīpakoti ātāpiggahaṇena sammappadhānasamaṅgitaṃ dasseti. Tenevāha – 『『ātāpīti…pe… vīriyena vīriyavā』』ti. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Tenāha – 『『aṭṭhārasavidhena…pe… sammā pajānanto』』ti. Ayaṃ panettha vacanattho – sammā samantato sāmañca pajānanto sampajāno, asammissato vavatthāne aññadhammānupassitābhāvena sammā aviparītaṃ sabbākārappajānena samantato uparūparivisesāvahabhāvena pavattiyā sammā pajānantoti attho.

我來為您直譯這段巴利文： 390. "依內修習"即依自身發等作修習。"十八種"即十八種差別。"身"即色身。因為此處色身是以手足等肢體和發等諸法的集合義而稱為身，如象群、車群等。由於身字的集合所緣性和集合所取性，與不凈相的關係，所以"于身"用單數。同樣，雖然心因所緣等分別而有多種差別，但以心的共同性而總攝為一，所以"於心"用單數。爲了顯示"觀身"的意義，所以說"以慧觀察彼身"。"彼身"以限定詞而排除受等觀。應當理解以此暗示再次用身字的目的。因為說了"于身"之後，又說"觀身"，第二次用身字是爲了顯示不混雜的確立、密集、分離等。由此雖然受等也依此、系此，當引生身受等觀察時，也不是觀身中的受、觀心、觀法。而只是觀身，以顯示在稱為身的事物中只是身觀的行相，顯示不混雜的確立。同樣，不是觀身中離開肢體的單一法，也不是觀離開發毛等的男女。在此，凡是發毛等所成的大種及所造的集合稱為身，在任何情況下都不是觀離開大種及所造的單一法，而是如觀車的組合般觀察肢體的集合，如觀城的部分般觀察發毛等的集合，如分解芭蕉乾的葉鞘、解開空拳般觀察大種及所造的集合，以種種方式僅以集合而觀察稱為身的事物，顯示密集的分離。因為在此不見離開如前所說集合的身或女人或男人或任何其他法，但是有情們對如前所說的諸法集合作種種邪執著。 "十八種"即十八種。"修習念處"即修習念處性。"熾"即燒盡三有中的煩惱，這是精進的名稱。雖然煩惱的斷除也是正見等的熾燒，但如熾字，熾字也唯在精進中固定。或者，由於精進在斷除對治時以伴隨諸法的策勵而運作，以特勝而如此熾燒，所以只稱精進如此，不是其他法，因此熾是精進的名稱，他有此故為熾。此處的ī音表示讚歎或殊勝，以熾字顯示具足正勤。因此說："熾即以精進而有精進"。"正知"即具足稱為正知的智。因此說："以十八種...等正知"。這裡的詞義是：正確、周遍、適當地知為正知，以不混雜的確立中無觀其他法性而正確無顛倒，以一切行相遍知而周遍，以引生上上殊勝而運作故正知的意思。

Kāyo ca idha lujjanappalujjanaṭṭhena lokoti adhippetoti āha – 『『tasmiṃyeva kāyasaṅkhāte loke』』ti. Pañcakāmaguṇikataṇhanti rūpādīsu pañcasu kāmaguṇesu pavattamānaṃ taṇhaṃ . Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ. Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti. Suddharūpasammasanameva kathitanti kevalaṃ kāyānupassanābhāvato vuttaṃ.

Sukhādibhedāsu vedanāsūti sukhadukkhaadukkhamasukhasāmisanirāmisabhedāsu vedanāsu. Tattha sukhayatīti sukhā, sampayuttadhamme kāyañca laddhassāde karotīti attho. Suṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca ābādhanti sukhā, sukaraṃ okāsadānaṃ etissāti vā sukhā. Dukkhayatīti dukkhā, sampayuttadhamme kāyañca pīḷeti vibādhatīti attho. Duṭṭhu vā khādati, khanati vā kāyikaṃ cetasikañca sātanti dukkhā, dukkaraṃ okāsadānaṃ etissāti vā dukkhā. Dukkhasukhappaṭikkhepena adukkhamasukhāti upekkhā vuttā. Vediyati ārammaṇarasaṃ anubhavatīti vedanā. Vediyamānoti anubhavamāno. Sukhaṃ vedanaṃ vediyāmīti pajānātīti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vediyamāno 『『ahaṃ sukhaṃ vedanaṃ vediyāmī』』ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedanaṃ vediyamānā 『『sukhaṃ vedanaṃ vediyāmā』』ti pajānanti, na panetaṃ evarūpaṃ pajānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattupaladdhiṃ na jahati, attasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattupaladdhiṃ jahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi 『『ko vediyati, tassa vedanā, kiṃ kāraṇā vedanā』』ti evaṃ sampajānantassa vediyanaṃ sandhāya vuttaṃ.

Tattha ko vediyatīti? Na koci satto vā puggalo vā vediyati. Kassa vedanāti? Na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti? Vatthuārammaṇā ca panassa vedanāti. Tasmā esa evaṃ pajānāti 『『taṃ taṃ sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyati, taṃ pana vedanāpavattiṃ upādāya 『ahaṃ vediyāmī』ti vohāramattaṃ hotī』』ti. Evaṃ 『『sukhādīnaṃ vatthubhūtaṃ rūpādiṃ ārammaṇaṃ katvā vedanāva vediyatī』』ti sallakkhento esa 『『sukhaṃ vedanaṃ vediyāmī』』ti pajānātīti veditabbo.

我來為您直譯這段巴利文： 因為此處身以壞滅破壞義而意為世間，所以說"在稱為身的世間中"。"五欲貪"即在色等五欲功德中運作的貪。因為此處以貪慾攝受欲貪，以憂攝受瞋恚，所以應當知道以顯示攝入蓋的兩種強力法而說斷除諸蓋。特別是此中，以除貪顯示斷除以身圓滿為根本的隨順，以除憂顯示斷除以身損壞為根本的違逆；以除貪顯示斷除對身的喜樂，以除憂顯示斷除對修身的不喜樂；以除貪顯示斷除在身中加入不存在的凈樂等性，以除憂顯示斷除在身中存在的不凈不樂等性。由此顯示瑜伽行者的瑜伽力和瑜伽能力。因為這是瑜伽力，即是離開隨順違逆、能忍受不樂與樂、遠離加入不存在和除去存在。他離開隨順違逆、能忍受不樂與樂、不加入不存在也不除去存在而有瑜伽能力。說"只是純粹色的思惟"是因為只是身隨觀性而說。 "在樂等差別諸受"即在樂、苦、不苦不樂、有味、無味等差別諸受中。其中"使快樂"為樂，意思是使相應諸法和身得到味著。或者善好地吃，或者掘開身心的疾病為樂，或者容易給予機會為樂。"使痛苦"為苦，意思是壓迫妨害相應諸法和身。或者惡劣地吃，或者掘開身心的適意為苦，或者難以給予機會為苦。以否定苦樂而說"不苦不樂"即舍。"感受"即體驗所緣的滋味為受。"在感受"即在體驗。"了知'我感受樂受'"意思是在感受身或心的樂受時，了知"我感受樂受"。其中雖然仰臥的嬰兒在飲乳等時感受樂受時也了知"我們感受樂受"，但不是說這種了知。因為這種了知不捨棄有情的執取，不破除我想，不成為業處或念處修習。但此比丘的了知捨棄有情的執取，破除我想，成為業處和念處修習。因為這是就"誰感受？是誰的受？因何而受？"如此正知而感受而說。 其中"誰感受"？沒有任何有情或人感受。"是誰的受"？不是任何有情或人的受。"因何而受"？這是依事和所緣而受。所以他如此了知："以那些樂等的事物色等為所緣而只是受在感受，而依那受的運作，只是'我感受'這樣的言說而已"。應當知道他如此觀察"以樂等的事物色等為所緣而只是受在感受"，而了知"我感受樂受"。

Atha vā sukhaṃ vedanaṃ vediyāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vediyamāno 『『sukhaṃ vedanaṃyeva vediyāmī』』ti pajānāti. Tena yā pubbe bhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya vedanāya ito paraṃ paṭhamaṃ abhāvato 『『vedanā nāma aniccā addhuvā vipariṇāmadhammā』』ti itiha tattha sampajāno hoti. Dukkhaṃ vedanaṃ vediyāmīti pajānātītiādīsupi eseva nayo.

Sāmisaṃ vā sukhantiādīsu yasmā kilesehi āmasitabbato āmisā nāma pañca kāmaguṇā. Ārammaṇakaraṇavasena saha āmisehīti sāmisā, tasmā sāmisā sukhā nāma pañcakāmaguṇāmisanissitā chasu dvāresu uppannā chagehassitā somanassavedanā. Sāmisā dukkhā nāma chagehassitā domanassavedanā. Sā ca chasu dvāresu 『『iṭṭhārammaṇaṃ nānubhavissāmi nānubhavāmī』』ti vitakkayato uppannā kāmaguṇanissitā domanassavedanā veditabbā. Nirāmisā sukhā nāma chanekkhammassitā somanassavedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ sakkontassa 『『ussakkitā me vipassanā』』ti somanassajātassa uppannā somanassavedanā daṭṭhabbā.

Nirāmisā dukkhā nāma chanekkhammassitā domanassavedanā. Sā pana chasu dvāresu iṭṭhārammaṇe āpāthagate anuttaravimokkhasaṅkhātaariyaphaladhammesu pihaṃ paṭṭhapetvā tadadhigamāya aniccādivasena vipassanaṃ paṭṭhapetvā ussukkāpetuṃ asakkontassa 『『imampi pakkhaṃ imampi māsaṃ imampi saṃvaccharaṃ vipassanaṃ ussukkāpetvā ariyabhūmiṃ pāpuṇituṃ nāsakkhi』』nti anusocato uppannā domanassavedanā.

Sāmisā adukkhamasukhā nāma chagehassitā upekkhāvedanā. Sā ca chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍake nilīnamakkhikā viya rūpādīni anuvattamānā tattheva laggā laggitā hutvā uppannā kāmaguṇanissitā upekkhāvedanā. Nirāmisā adukkhamasukhā nāma chanekkhammassitā upekkhāvedanā. Sā pana chasu dvāresu iṭṭhādiārammaṇe āpāthagate iṭṭhe arajjantassa, aniṭṭhe adussantassa, asamapekkhanena amuyhantassa uppannā vipassanāñāṇasampayuttā upekkhāvedanā. Evaṃ vuttanti mahāsatipaṭṭhānasutte vuttaṃ. Sāva vedanā veditabbāti lujjanappalujjanaṭṭhena sā vedanā 『『loko』』ti veditabbā.

Evaṃ vitthāriteti 『『sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti, vītarāgaṃ vā cittaṃ…pe… sadosaṃ vā cittaṃ, vītadosaṃ vā cittaṃ, samohaṃ vā cittaṃ, vītamohaṃ vā cittaṃ, saṃkhittaṃ vā cittaṃ, vikkhittaṃ vā cittaṃ, mahaggataṃ vā cittaṃ, amahaggataṃ vā cittaṃ, sauttaraṃ vā cittaṃ, anuttaraṃ vā cittaṃ, samāhitaṃ vā cittaṃ, asamāhitaṃ vā cittaṃ, vimuttaṃ vā cittaṃ, avimuttaṃ vā cittanti pajānātī』』ti evaṃ satipaṭṭhānasutte (dī. ni. 2.381; ma. ni.

我來為您直譯這段巴利文： 或者"了知'我感受樂受'"即在樂受剎那中因為無有苦受，在感受樂受時了知"我只是感受樂受"。由此，前已有的苦受現在無有，而此樂受從此以後首先無有，所以在此正知"受是無常、不恒、變易法"。對"了知'我感受苦受'"等也是這個道理。 在"有味樂"等中，因為煩惱所染著故稱為味的五欲功德。以作所緣而有味為有味，所以有味樂即依五欲功德味而在六門中生起的六種世俗喜受。有味苦即六種世俗憂受。應當知道這是在六門中因為想"我將不享受、不正在享受可意所緣"而生起的依欲功德的憂受。無味樂即六種出離喜受。應當見到這是在六門中當可意所緣現起時，建立無常等觀而能夠策進，因為"我的觀增進了"而生喜者所生起的喜受。 無味苦即六種出離憂受。這是在六門中當可意所緣現起時，建立對稱為無上解脫的聖果法的希求，為證得彼而建立無常等觀卻不能策進，因悲嘆"這星期這月這年策進觀而不能達到聖地"而生起的憂受。 有味不苦不樂即六種世俗舍受。這是在六門中當可意所緣現起時，如蜜團中潛伏的蒼蠅般隨順色等，即在彼處執著粘著而生起的依欲功德的舍受。無味不苦不樂即六種出離舍受。這是在六門中當可意等所緣現起時，對可意不貪、對不可意不瞋、以平等觀察而不癡所生起的與觀智相應的舍受。"如是所說"即在大念處經中所說。"應當了知彼即是受"即應當了知彼受以壞滅破壞義為"世間"。 "如是廣說"即"了知有貪心為有貪心，了知離貪心為離貪心，...了知有瞋心為有瞋心，了知離瞋心為離瞋心，了知有癡心為有癡心，了知離癡心為離癡心，了知收縮心為收縮心，了知散亂心為散亂心，了知廣大心為廣大心，了知不廣大心為不廣大心，了知有上心為有上心，了知無上心為無上心，了知等持心為等持心，了知不等持心為不等持心，了知解脫心為解脫心，了知未解脫心為未解脫心"如是在念處經中...

1.114) vitthāretvā dassite soḷasavidhe citte.

Tattha sarāganti aṭṭhavidhaṃ lobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. Sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Sadosanti duvidhaṃ domanassasahagataṃ. Vītadosanti lokiyakusalābyākataṃ. Sesāni dasa akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā sesānipi idha vattantiyeva. Imasmiññeva hi duke dvādasākusalacittāni pariyādinnānīti. Vītamohanti lokiyakusalābyākataṃ.

Saṃkhittanti thinamiddhānupatitaṃ. Etañhi saṅkucitacittaṃ nāma ārammaṇe saṅkocavasena pavattanato. Vikkhittanti uddhaccasahagataṃ. Etañhi pasaṭacittaṃ nāma ārammaṇe savisesaṃ vikkhepavasena visaṭabhāvena pavattanato. Mahaggatanti rūpāvacaraṃ arūpāvacarañca. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacaraṃ arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi vā upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ. Vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. Avimuttanti ubhayavimuttirahitaṃ. Samucchedappaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi, okāsābhāvo ca sammasanacārassa adhippetattā veditabbo.

Upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. Upādānehi ārammaṇakaraṇādivasena upādātabbā vā khandhā upādānakkhandhā. Cha ajjhattikabāhirāyatanānīti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imāni cha ajjhattikāyatanāni ceva, rūpaṃ saddo gandho raso phoṭṭhabbo dhammāti imāni cha bāhirāyatanāni ca. Ettha pana lokuttaradhammā na gahetabbā sammasanacārassa adhippetattā. Satta sambojjhaṅgāti satisambojjhaṅgādayo satta sambojjhaṅgā. Satiādayo hi sambodhissa, sambodhiyā vā aṅgāti sambojjhaṅgā. Tathā hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi, yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati, kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi, tassa sambodhissa, tassā vā sambodhiyā aṅgāti sambojjhaṅgā.

Cattāri ariyasaccānīti 『『dukkhaṃ dukkhasamudayo dukkhanirodho dukkhanirodhagāminipaṭipadā』』ti (saṃ. ni. 5.1071-1072) evaṃ vuttāni cattāri ariyasaccāni. Tattha purimāni dve saccāni vaṭṭaṃ pavattihetubhāvato. Pacchimāni vivaṭṭaṃ nivaṭṭatadadhigamūpāyabhāvato. Tesu bhikkhuno vaṭṭe kammaṭṭhānābhiniveso hoti sarūpato pariggahasambhavato. Vivaṭṭe natthi abhiniveso avisayattā avisayatte ca payojanābhāvato. Pañcadhā vuttesūti satipaṭṭhānasutte vuttesu. Suddhaarūpasammasanamevāti rūpena amissitattā kevalaṃ arūpasammasanameva. Khandhāyatanasaccakoṭṭhāsānaṃ pañcakkhandhasaṅgahato 『『rūpārūpasammasana』』nti vuttaṃ. Pubbabhāgiyānampi satipaṭṭhānānaṃ saṅgahitattā 『『lokiyalokuttaramissakāneva kathitānī』』ti āha.

我來為您直譯這段巴利文： 1.114. 在十六種心中廣說顯示。 其中"有貪"即八種俱貪。"離貪"即世間善無記。因為這是思惟而不是法的集合，所以此處即使一句也不得出世間。其餘四種不善心既不屬於前句也不屬於后句。"有瞋"即二種俱憂。"離瞋"即世間善無記。其餘十種不善心既不屬於前句也不屬於后句。"有癡"即俱疑和俱掉舉兩種。但因為癡在一切不善中生起，所以其餘也在此執行。因為在此雙句中攝盡十二不善心。"離癡"即世間善無記。 "收縮"即隨逐昏沉睡眠。因為這稱為萎縮心，是在所緣中以收縮方式執行。"散亂"即俱掉舉。因為這稱為伸展心，是在所緣中以特別散亂方式以伸展性執行。"廣大"即色界和無色界。"不廣大"即欲界。"有上"即欲界。"無上"即色界和無色界。其中也是有上為色界，無上唯是無色界。"等持"即有安止定或近行定。"不等持"即離兩種定。"解脫"即以暫伏鎮伏解脫而解脫。"未解脫"即離兩種解脫。但斷、止息、出離解脫在此全無機會，應當知道無機會是因為意在思惟的行相。 "取蘊"即取的蘊，意思是成為取的因緣的法聚法堆。或者取蘊即以作所緣等方式被諸取所取的蘊。"六內外處"即眼、耳、鼻、舌、身、意這六內處，以及色、聲、香、味、觸、法這六外處。但此中不應攝取出世間法，因為意在思惟的行相。"七覺支"即念覺支等七覺支。因爲念等是正覺的支分或為正覺的支分故為覺支。如是從開始觀者起瑜伽行者覺悟為正覺，或以彼念等七法和合而覺悟，從煩惱睡眠起來，或通達諸諦，彼法和合為正覺，那正覺的支分或為那正覺的支分故為覺支。 "四聖諦"即如是所說的"苦、苦集、苦滅、導至苦滅之道"四聖諦。其中前二諦因為是輪迴的轉起因而為輪迴。后二諦因為是還滅及其證得方便而為出輪迴。在彼等中比丘對輪迴有業處的趣入，因為可能如實把握。對出輪迴無趣入，因為非境界，而非境界則無需要。"在五處所說"即在念處經中所說。"唯是純粹無色思惟"即因為未與色混雜而只是無色思惟。因為蘊處諦分都攝入五蘊故說"色無色思惟"。因為也攝取預備的諸念處，所以說"說世間出世間混雜"。

394.Anibbattānanti ajātānaṃ. Payogaṃ parakkamanti ettha bhusaṃ yogo payogo, payogova parakkamo, payogasaṅkhātaṃ parakkamanti attho. Cittaṃ ukkhipatīti kosajjapakkhe patituṃ apadānavasena ukkhipati. Padhānavīriyanti sammappadhānalakkhaṇappattavīriyaṃ. Lokiyāti lokiyasammappadhānakathā. Sabbapubbabhāgeti sabbamaggānaṃ pubbabhāge. Kassapasaṃyuttapariyāyenāti kassapasaṃyutte āgatasuttena 『『uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyu』』nti (saṃ. ni.

我來為您直譯這段巴利文： 394. "未生"即未產生。"加行精勤"中，強力的加行為加行，加行即是精勤，意思是稱為加行的精勤。"提起心"即以不讓墮入懈怠分的方式提起。"精進"即達到正勤相的精進。"世間"即世間正勤的說明。"一切預備"即一切道的預備。"依迦葉相應的方式"即依迦葉相應中所來的經"我的已生惡不善法若不斷除會導致不利"。

2.145) āgatattā. Sā lokiyāti veditabbā.

Samathavipassanāvāti avadhāraṇena maggaṃ nivattetvā tassa nivattane kāraṇaṃ dassento, 『『maggo panā』』tiādimāha. Sakiṃ uppajjitvāti idaṃ bhūtakathanamattaṃ. Niruddhassa puna anuppajjanato 『『na koci guṇo』』ti āsaṅkeyyāti āha – 『『so hī』』tiādi. Anantarameva yathā phalaṃ uppajjati, tathā pavattiyevassa paccayadānaṃ. Purimasmimpīti 『『anuppannā me kusalā dhammā uppajjamānā anatthāya saṃvatteyyu』』nti etthapi. Vuttanti porāṇaṭṭhakathāyaṃ. Taṃ pana tathāvuttavacanaṃ na yuttaṃ dutiyasmiṃ viya purimasmiṃ maggassa aggahaṇe kāraṇābhāvato. Purimasmiṃ aggahite magge anuppajjamāno maggo anatthāya saṃvatteyyāti āpajjeyya, na cetaṃ yuttaṃ āpajjamāne tasmiṃ padhānatthasambhavato. Catukiccasādhanavasenāti anuppannākusalānuppādanādicatukiccasādhanavasena.

Vuttanayenāti 『『asamudācāravasena vā ananubhūtārammaṇavasena vā』』tiādinā vuttanayena. Vijjamānāti dharamānasabhāvā. Khaṇattayapariyāpannattā uppādādisamaṅgino vattamānabhāvena uppannaṃ vattamānuppannaṃ. Tañhi uppādato paṭṭhāya yāva bhaṅgā uddhaṃ pannaṃ pattanti nippariyāyato 『『uppanna』』nti vuccati. Anubhavitvā bhavitvā ca vigataṃ bhutvāvigataṃ. Anubhavanabhavanāni hi bhavanasāmaññena bhutvā-saddena vuttāni. Sāmaññameva hi upasaggena visesīyati. Idha vipākānubhavanavasena tadārammaṇaṃ avipakkavipākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca 『『bhutvāvigatuppanna』』nti vuttaṃ. Na aṭṭhasāliniyaṃ viya rajjanādivasena anubhūtāpagataṃ javanaṃ uppajjitvā niruddhatāvasena bhūtāpagatañca saṅkhataṃ bhūtāpagatuppannanti. Tasmā idha okāsakatuppannaṃ vipākameva vadati, na tattha viya kammampi. Aṭṭhasāliniyañhi bhūtāvigatuppannaṃ okāsakatuppannañca aññathā dassitaṃ. Vuttañhi tattha (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) –

『『Ārammaṇarasaṃ anubhavitvā niruddhaṃ anubhūtāpagatasaṅkhātaṃ kusalākusalaṃ, upādādittayaṃ anuppatvā niruddhaṃ bhūtāpagatasaṅkhātaṃ sesasaṅkhatañca bhūtāpagatuppannaṃ nāma. 『Yānissa tāni pubbe katāni kammānī』ti evamādinā nayena vuttaṃ kammaṃ atītampi samānaṃ aññaṃ vipākaṃ paṭibāhitvā attano vipākassokāsaṃ katvā ṭhitattā, tathākatokāsañca vipākaṃ anuppannampi samānaṃ evaṃ kate okāse ekantena uppajjanato okāsakatuppannaṃ nāmā』』ti.

Idha pana sammohavinodaniyaṃ vuttanayeneva bhutvāvigatuppannaṃ okāsakatuppannañca dassitaṃ. Vuttañhi, sammohavinodaniyaṃ (vibha. aṭṭha. 406) –

『『Kamme pana jahite ārammaṇarasaṃ anubhavitvā niruddho vipāko bhutvāvigataṃ nāma. Kammaṃ uppajjitvā niruddhaṃ bhutvāvigataṃ nāma. Tadubhayampi bhutvāvigatuppannanti saṅkhyaṃ gacchati. Kusalākusalaṃ kammaṃ aññakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti. Evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti vuccati. Idaṃ okāsakatuppannaṃ nāmā』』ti.

我來為您直譯這段巴利文： 2.145. 應當知道這是世間的。 "止觀"以限定而排除道，在顯示其排除的原因時說"但道"等。"一次生起"這只是說明已生的事。爲了不會懷疑"已滅的再不生起就沒有任何功德"而說"因為它"等。它給予果立即生起那樣的因緣，就是在運作中。"在前面也"即在"我的未生善法若生起會導致不利"這裡也。"說"即在古註釋書中。但那樣說的話不合理，因為在第一個像第二個那樣不攝取道沒有原因。若在第一個不攝取道，未生起的道會導致不利，這不合理，因為若這樣則有主要義的可能。"依成就四種作用"即依成就未生不善不生起等四種作用。 "如所說方式"即如"依不現行方式或依未經驗所緣方式"等所說方式。"現存"即持續的自性。因為攝入三剎那而具備生等，以現在性而生起為現在生起。因為那從生起直至壞滅向上升起、達到，無比喻地稱為"已生"。經驗了、存在了而離去為經歷離去。因為經驗和存在以存在的共相由"經歷"字說。因為共相唯以字首而特殊化。此處依異熟經驗方式，因為所緣對未成熟異熟完全未離去，依已存在離去方式而業稱為"經歷離去生起"。不像在《殊勝義注》中依貪著等方式已經驗離去的速行，和依已生起已滅的方式已生已離去的有為法稱為已生已離去生起。所以此處說已造作機會生起只是異熟，不像在彼處也包括業。因為在《殊勝義注》中已生已離去生起和已造作機會生起以另一方式顯示。因為在彼處說： "經歷了所緣味而滅的稱為已經驗離去的善不善，到達生等三而滅的稱為已生已離去的其餘有為法稱為已生已離去生起。如'凡是他前所作的諸業'等方式所說的業雖是過去，但遮止其他異熟而為自己的異熟造作機會而住，以及如此造作機會的異熟雖未生起，但在如此造作機會時必定生起，故稱為已造作機會生起。" 但此處依照《斷除愚癡》中所說方式顯示經歷離去生起和已造作機會生起。因為在《斷除愚癡》中說： "當捨棄業時，經歷了所緣味而滅的異熟稱為經歷離去。業已生起已滅稱為經歷離去。那兩者都得到經歷離去生起的名稱。善不善業遮止其他業的異熟而為自己的異熟造作機會。當如此造作機會時，異熟從造作機會開始生起即稱為已生。這稱為已造作機會生起。"

Tattha aṭṭhasāliniyā ayamadhippāyo – 『『satipi sabbesampi cittuppādānaṃ saṃvedayitasabhāvā ārammaṇānubhavane savipallāse pana santāne cittābhisaṅkhāravasena pavattito abyākatehi visiṭṭho kusalākusalānaṃ sātisayo visayānubhavanākāro. Yathā vikappaggāhavasena rāgādīhi tabbipakkhehi ca akusalaṃ kusalañca nippariyāyato ārammaṇarasaṃ anubhavati, na tathā vipāko kammavegakkhittattā, nāpi kiriyā ahetukānaṃ atidubbalatāya, sahetukānañca khīṇakilesassa chaḷaṅgupekkhāvato uppajjamānānaṃ atisantavuttittā, tasmā rajjanādivasena ārammaṇarasānubhavanaṃ sātisayanti akusalaṃ kusalañca uppajjitvā niruddhatāsāmaññena sesasaṅkhatañca bhūtāpagata』』nti vuttaṃ. Sammohavinodaniyā pana vipākānubhavanavasena tadārammaṇaṃ avipakkapākassa sabbathā avigatattā bhavitvāvigatamattavasena kammañca bhutvāpagatanti vuttaṃ. Teneva tattha okāsakatuppannanti vipākamevāha, na kammampi, tasmā idhāpi sammohavinodaniyaṃ vuttanayeneva bhutvāpagatuppannaṃ okāsakatuppannañca vibhattanti daṭṭhabbaṃ.

Pañcakkhandhā pana vipassanāya bhūmi nāmāti sammasanassa ṭhānabhāvato vuttaṃ. Tesūti atītādibhedesu. Anusayitakilesāti appahīnā maggena pahātabbā adhippetā. Tenāha – 『『atītā vā…pe… na vattabbā』』ti. Hontu tāva 『『atītā』』ti vā 『『paccuppannā』』ti vā na vattabbā, 『『anāgatā』』ti pana kasmā na vattabbā, nanu kāraṇalābhe uppajjanārahā appahīnaṭṭhena thāmagatā kilesā anusayāti vuccantīti? Saccametaṃ, anāgatabhāvopi nesaṃ na paricchinno itarānāgatakkhandhānaṃ viyāti 『『anāgatā vāti na vattabbā』』ti vuttaṃ. Yadi hi nesaṃ paricchinno anāgatabhāvo siyā, tato 『『paccuppannā, atītā』』ti ca vattabbā siyuṃ, paccayasamavāye pana uppajjanārahataṃ upādāya anāgatavohāro tattha veditabbo.

Idaṃ bhūmiladdhuppannaṃ nāmāti idaṃ yathāvuttaṃ kilesajātaṃ appahīnaṭṭhena bhūmiladdhuppannaṃ nāma kāraṇalābhe sati vijjamānakiccakaraṇato. Tāsu tāsu bhūmisūti manussadevādiattabhāvasaṅkhātesu upādānakkhandhesu. Ārammaṇakaraṇavasena hi bhavanti ettha kilesāti bhūmiyo, upādānakkhandhā. Asamugghātagatāti tasmiṃ tasmiṃ santāne anuppattidhammataṃ anāpāditatāya samugghātaṃ samucchedaṃ na gatāti asamugghātagatā. Bhūmiladdhuppannaṃ nāmāti ettha laddhabhūmikaṃ bhūmiladdhanti vuttaṃ aggiāhito viya. Okāsakatuppannasaddepi ca aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1 kāmāvacarakusalapadabhājanīya) āgatanayena okāso kato etena kusalākusalakammena, okāso kato etassa vipākassāti ca duvidhatthepi evameva katasaddassa paranipāto veditabbo. Idha pana okāsakatuppannasaddena vipākasseva gahitattā 『『okāso kato etassa vipākassā』』ti evaṃ viggaho daṭṭhabbo.

我來為您直譯這段巴利文： 其中《殊勝義注》的這個意思是："雖然一切心生起都有經驗所緣的自性，但在有顛倒的相續中依心行運作，異熟與善不善有別，善不善有殊勝的境經驗行相。如分別執取方式以貪等及其對立而善不善無比喻地經驗所緣味，異熟不如此因為被業力投射，無因的行也不如此因為極度微弱，有因的行因為生起于斷盡煩惱者具足六支舍故有極寂靜運作，所以依貪著等方式經驗所緣味有殊勝"，因此說善不善以生起已滅的共相，其餘有為法以已生已離去說。但《斷除愚癡》依異熟經驗方式，因為所緣對未成熟異熟完全未離去，業只是依已存在離去方式而說經歷離去。因此在彼處說已造作機會生起只是異熟，不包括業，所以在此處也應當見到依《斷除愚癡》所說方式而分別經歷離去生起和已造作機會生起。 說"五蘊是觀的地"是因為是思惟的處所。"在彼等"即在過去等差別中。"隨眠煩惱"意為未斷應以道斷。因此說"過去等不應說"。暫且"過去""現在"不應說，但為何"未來"不應說？難道不是因為在得到因緣時應生起而未斷義而有力的煩惱稱為隨眠嗎？這是真的，但它們的未來性也不確定，如其他未來蘊，所以說"不應說是未來"。因為如果它們的未來性確定，則應說"現在、過去"，但依在因緣和合時應生起而知道那裡的未來言說。 "這稱為地得生起"即如前所說的煩惱類以未斷義稱為地得生起，因為在得到因緣時有作現存作用。"在彼彼地"即在稱為人天等自體的取蘊中。因為煩惱依作所緣方式在此生起故為地，即取蘊。"未到斷除"即因為在彼彼相續中未達到不生法性故未到斷除、斷絕。在"稱為地得生起"中說得地為地得，如得火者。在已造作機會生起字中也應當知道如《殊勝義注》中所來方式，"由此善不善業造作機會"和"為此異熟造作機會"兩種義中都這樣放置"造作"字在後。但此處因為以已造作機會生起字只攝取異熟，應當見到"為此異熟造作機會"如此分解。

Khaṇattayasamaṅgitāya samudācārappattaṃ samudācāruppannaṃ. Tenāha – 『『sampati vattamānaṃyevā』』ti. Ārammaṇaṃ adhiggayha daḷhaṃ gahetvā pavattaṃ ārammaṇādhiggahituppannaṃ. Vikkhambhanappahānavasena appahīnā avikkhambhitā. Samucchedappahānavasena appahīnā asamugghātitā. Nimittaggāhavasena ārammaṇassa adhiggahitattā taṃ ārammaṇaṃ anussaritānussaritakkhaṇe kilesuppattihetubhāvena upatiṭṭhanato adhiggahitameva nāmaṃ hotīti āha – 『『ārammaṇassa adhiggahitattā』』ti. Ettha ca āhaṭakhīrarukkho viya nimittaggāhavasena adhiggahitaṃ ārammaṇaṃ, anāhaṭakhīrarukkho viya avikkhambhitatāya antogatakilesaārammaṇaṃ daṭṭhabbaṃ. Nimittaggāhikā avikkhambhitakilesā vā puggalā vā āhaṭānāhaṭakhīrarukkhasadisā. Purimanayenevāti avikkhambhituppanne vuttanayeneva. Vitthāretabbanti 『『imasmiṃ nāma ṭhāne nuppajjissantī』』ti na vattabbā. Kasmā? Asamugghātitattā. Yathā kiṃ? Yathā sace khīrarukkhaṃ kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. Idaṃ asamugghātituppannaṃ nāmāti evaṃ yojetvā vitthāretabbaṃ.

Imesu uppannesūti yathāvuttesu aṭṭhasu uppannesu. Idaṃ na maggavajjhaṃ appahātabbavatthuttā. Maggavajjhaṃ maggena paheyyavatthuttā. Rattoti rāgena samannāgato. Esa nayo duṭṭho mūḷhoti etthāpi. Vinibaddhoti mānasaṃyojanena virūpaṃ nibandhito. Parāmaṭṭhoti diṭṭhiparāmāsena dhammasabhāvaṃ atikkamma parato āmaṭṭho. Aniṭṭhaṅgatoti niṭṭhaṃ agato, saṃsayāpannoti attho. Thāmagatoti anusayavasena daḷhataṃ upagato. Yuganaddhāti pahātabbappahāyakayuge naddhā viya vattanakā ekakālikattā. Saṃkilesikāti saṃkilesadhammasahitā.

Pāḷiyanti paṭisambhidāpāḷiyaṃ (paṭi. ma.

我來為您直譯這段巴利文： 因為具備三剎那而到達現行為現行生起。因此說"只是目前正在進行"。執取、牢固把握所緣而執行為所緣執取生起。依鎮伏斷而未斷為未鎮伏。依斷絕斷而未斷為未斷除。因為依相執取方式執取所緣，那所緣在隨念隨念剎那中以煩惱生起因的方式現起，所以成為執取的名稱。因此說"因為執取所緣"。此中應當見到依相執取方式執取的所緣如已取乳樹，以未鎮伏性而內含煩惱的所緣如未取乳樹。執取相的未鎮伏煩惱或人如已取未取乳樹。"依前面的方式"即依未鎮伏生起中所說方式。"應廣說"即不應說"在這個地方不會生起"。為什麼？因為未斷除。如什麼？如果用斧頭砍乳樹，不能說"在這個地方乳汁不會流出"，如是。"這稱為未斷除生起"應當如是連線而廣說。 "在這些生起中"即在如前所說的八種生起中。這不是道所斷因為是不應斷之物。道所斷因為是應以道斷之物。"有貪"即具足貪。此方法在"有瞋、有癡"中也是如此。"束縛"即以慢結不正地束縛。"執著"即以見執著超越法性而從彼執著。"未達到結論"即未到達結論，意思是陷入懷疑。"有力"即依隨眠方式達到堅固。"雙運"即如在應斷能斷雙中結合般運作，因為同時。"煩惱"即具有煩惱法。 "在聖典中"即在無礙解道聖典中...

3.21). Tikālikesupi kilesesu vāyāmābhāvadassanatthaṃ ajātaphalataruṇarukkho pāḷiyaṃ nidassito, aṭṭhakathāyaṃ pana jāto satto asamudāhaṭakileso nāma natthīti 『『jātaphalarukkhena dīpetabba』』nti vatvā tamatthaṃ vivarituṃ 『『yathā hī』』tiādi vuttaṃ. Atha vā maggena pahīnakilesānameva atītādibhedena tidhā navattabbataṃ pākaṭaṃ kātuṃ ajātaphalarukkho upamāvasena pāḷiyaṃ ābhato, atītādīnaṃ appahīnatādassanatthampi 『『jātaphalarukkhena dīpetabba』』nti aṭṭhakathāyaṃ vuttaṃ. Tattha yathā acchinne rukkhe nibbattanārahāni phalāni chinne anuppajjamānāni kadāci sasabhāvāni ahesuṃ, honti, bhavissanti vāti atītādibhāvena na vattabbāni, evaṃ maggena pahīnakilesā ca daṭṭhabbā magge anuppanne uppattirahānaṃ uppanne sabbena sabbaṃ abhāvato . Yathā ca chede asati phalāni uppajjissantīti chedanassa sātthakatā, evaṃ maggabhāvanāya ca sātthakatā yojetabbā. Nāpi na pajahatīti uppajjanārahānaṃ pajahanato vuttaṃ. Uppajjitvāti lakkhaṇe tvā-saddo. Maggassa uppajjanakiriyāya hi samudayappahānanibbānasachikaraṇakiriyā viya khandhānaṃ parijānanakiriyā lakkhīyati.

Tepi pajahatiyevāti ye tehi kilesehi janetabbā upādinnakkhandhā, tepi pajahatiyeva tannimittassa abhisaṅkhāraviññāṇassa nirodhanato. Tenāha – 『『vuttampi ceta』』ntiādi. Abhisaṅkhāraviññāṇassa nirodhenāti kammaviññāṇassa anuppattidhammatāpādanena. Etthāti etasmiṃ sotāpattimaggañāṇe hetubhūte. Eteti nāmarūpasaññitā saṅkhārā. Sabbabhavehi vuṭṭhātiyevātipi vadantīti arahattamaggo sabbabhavehi vuṭṭhātiyevāti vadanti taduppattito uddhaṃ bhavūpapattiyā kilesassapi abhāvato.

Ekacittakkhaṇikattā maggassāti adhippāyena 『『kathaṃ anuppannānaṃ…pe… ṭhitiyā bhāvanā hotī』』ti pucchati. Maggappavattiyāyeva ubhayakiccasiddhito āha – 『『maggappavattiyāyevā』』ti. Maggo hītiādinā tamatthaṃ vivarati. Anuppanno nāma vuccati, tasmā tassa bhāvanā anuppannānaṃ uppādāya bhāvanā vuttāti yojetabbā. Vattuṃ vaṭṭatīti yāvatā maggassa pavattiyeva ṭhiti, tattakāneva nibbattitalokuttarāni.

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我來為您直譯這段巴利文： 3.21. 爲了顯示在三時煩惱中也無精進，聖典中以未生果幼樹為譬喻，但在註釋書中因為已生有情沒有未現行煩惱，所以說"應以已生果樹顯示"，爲了解釋那義而說"因為如"等。或者爲了明顯顯示只有被道斷的煩惱不可說為過去等三種，聖典中以譬喻方式引用未生果樹，而在註釋書中爲了顯示過去等的未斷也說"應以已生果樹顯示"。其中如未砍樹時應生的果實，在砍后不生而不可說曾經、現在、將來是自性，如是應當見到被道斷的煩惱，因為在道未生時應生的在生時完全無有。如在未砍時果實將生故砍伐有效用，如是應當配合道修也有效用。"也非不斷"說是因為斷除應生的。"生起"的tvā後綴表示特相。因為道的生起行為如集的斷除、涅槃的證悟行為，以蘊的遍知行為為特相。 "也斷除彼等"即凡是應由那些煩惱所生的所執取蘊，也斷除彼等，因為以其為因的行識滅。因此說"也說"等。"以行識滅"即使業識達到不生法性。"在此"即在此作為因的入流道智。"彼等"即稱為名色的諸行。說"必定出離一切有"即說阿羅漢道必定出離一切有，因為從彼生起以後無有煩惱和有生。 因為道是一心剎那性的意思而問"如何已生...住立是修習"。因為在道執行時即成就兩種作用而說"即在道執行"。以"因為道"等解釋那義。稱為未生，所以其修習說是為未生生起的修習，應當如是配合。"可以說"即如是道的執行即是住立，只有如是多的出世間法已生起。 398-

1. Kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti āha – 『『chandaṃ nissāya pavatto samādhi chandasamādhī』』ti padhānasaṅkhārāti catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Tenāha – 『『padhānabhūtā saṅkhārā padhānasaṅkhārā』』ti. Tattha padhānabhūtāti vīriyabhūtā. Saṅkhatasaṅkhārādinivattanatthaṃ padhānaggahaṇanti. Atha vā taṃ taṃ visesaṃ saṅkharotīti saṅkhāro, sabbaṃ vīriyaṃ. Tattha catukiccasādhakato sesanivattanatthaṃ padhānaggahaṇanti, padhānabhūtā seṭṭhabhūtāti attho. Catubbidhassa pana vīriyassa adhippetattā bahuvacananiddeso kato. Tehi dhammehīti chandasamādhinā padhānasaṅkhārehi ca. Iddhipādanti ettha ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā etāya sattā iddhā vuddhā ukkaṃsagatā hontītipi iddhi. Paṭhamenatthena iddhi eva pādo iddhipādo, iddhikoṭṭhāsoti attho. Dutiyenatthena iddhiyā pādoti iddhipādo, pādoti patiṭṭhā, adhigamūpāyoti attho. Tena hi yasmā uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti, tasmā pādoti vuccati. Tenāha – 『『iddhiyā pādaṃ, iddhibhūtaṃ vā pādaṃ iddhipāda』』nti.

Atha vā iddhipādanti nipphattipariyāyena ijjhanaṭṭhena, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhaṃ gatānaṃ upacārajjhānādikusalacittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūtaṃ sesacittacetasikarāsinti attho. Teneva iddhipādavibhaṅge (vibha. 434-437) 『『iddhipādoti tathābhūtassa vedanākkhandho…pe… viññāṇakkhandho』』ti vuttaṃ. Sā eva ca tathāvuttā iddhi yasmā heṭṭhimā heṭṭhimā uparimāya uparimāya tayo chandasamādhippadhānasaṅkhārā pādabhūtā adhiṭṭhānabhūtā, tasmā vuttaṃ 『『iddhibhūtaṃ vā pāda』』nti. Tathā heṭṭhā dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva. Vīriyacittavīmaṃsāsamādhippadhānasaṅkhārasaṅkhātāpi tayo tayo dhammā iddhipi honti iddhipādāpi, sesā pana sampayuttakā cattāro khandhā iddhipādāyeva.

Apica pubbabhāgo pubbabhāgo iddhipādo nāma, paṭilābho paṭilābho iddhi nāmāti veditabbā. Ayamattho upacārena vā vipassanāya vā dīpetabbo. Paṭhamajjhānaparikammañhi iddhipādo nāma, paṭhamajjhānaṃ iddhi nāma. Dutiyajhāna… tatiyajhāna… catutthajhāna… ākāsānañcāyatana… viññāṇañcāyatana… ākiñcaññāyatana… nevasaññānāsaññāyatanaparikammaṃ iddhipādo nāma, nevasaññānāsaññāyatanaṃ iddhi nāma. Sotāpattimaggassa vipassanā iddhipādo nāma, sotāpattimaggo iddhi nāma. Sakadāgāmi-anāgāmi-arahattamaggassa vipassanā iddhipādo nāma, arahattamaggo iddhi nāma. Paṭilābhenapi dīpetuṃ vaṭṭatiyeva. Paṭhamajjhānañhi iddhipādo nāma, dutiyajjhānaṃ iddhi nāma. Dutiyajjhānaṃ iddhipādo nāma, tatiyajjhānaṃ iddhi nāma…pe… anāgāmimaggo iddhipādo nāma, arahattamaggo iddhi nāma.

我來為您直譯這段巴利文： 398-401. 將欲作欲作為增上而獲得的定為欲定，因此說"依欲而生的定為欲定"。"正勤行"即成就四種作用的正勤精進的此同義語。因此說"成為正勤的行為正勤行"。其中"成為正勤"即成為精進。爲了排除有為行等而說正勤。或者合成各種殊勝故為行，即一切精進。其中爲了排除餘者而從成就四種作用說正勤，意思是成為正勤、成為最勝。因為意指四種精進故作複數語。"以彼等法"即以欲定和正勤行。"神足"中，成就為神，意思是成功、成就。或以此有情成為神、增長、達到最勝為神。依第一義，神即是足為神足，意思是神的部分。依第二義，神的足為神足，足即是立足處，意思是證得方便。因為以此到達稱為上上殊勝的神，所以稱為足。因此說"神的足，或成為神的足為神足"。 或者神足即依成就方式以成就義，或依"以此有情成為神、增長、達到最勝"此方式，稱為神的近行定等善心相應的欲定正勤行，以立足處義為余心心所蘊的足，意思是。因此在神足分別中說"神足即如是存在者的受蘊...識蘊"。而且如是所說的神，因為下下對上上三個欲定正勤行成為足、成為立足處，所以說"或成為神的足"。如是下法既是神也是神足，但其餘相應四蘊只是神足。稱為精進、心、慧定正勤行的三三法既是神也是神足，但其餘相應四蘊只是神足。 而且應當知道前分前分名為神足，獲得獲得名為神。此義應以近行或觀顯示。因為初禪準備名為神足，初禪名為神。第二禪...第三禪...第四禪...空無邊處...識無邊處...無所有處...非想非非想處準備名為神足，非想非非想處名為神。入流道的觀名為神足，入流道名為神。一來道、不還道、阿羅漢道的觀名為神足，阿羅漢道名為神。以獲得顯示也是可以的。因為初禪名為神足，第二禪名為神。第二禪名為神足，第三禪名為神...乃至...不還道名為神足，阿羅漢道名為神。

Sesesupīti vīriyasamādhiādīsupi. Tattha hi vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīriyasamādhi, cittasamādhi, vīmaṃsāsamādhīti attho veditabbo. Chandādīsu ekanti chandādīsu catūsu ādito vuttattā ādibhūtaṃ ekaṃ padhānaṃ chandanti adhippāyo. Tenevāha – 『『tadāssa paṭhamiddhipādo』』ti. Evaṃ sesāpīti etena vīriyaṃ cittaṃ vīmaṃsaṃ nissāya vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇantānaṃ vasena dutiyavīriyiddhipādādayo yojetabbāti dasseti. Iminā hi suttantena catunnaṃ bhikkhūnaṃ matthakappattaṃ kammaṭṭhānaṃ dassitaṃ. Eko hi bhikkhu chandaṃ avassayati, kattukamyatākusaladhammacchandena atthanipphattiyaṃ sati 『『ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro』』ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti. Eko vīriyaṃ avassayati, eko cittaṃ, eko paññaṃ avassayati, paññāya atthanipphattiyaṃ sati 『『ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane bhāro』』ti paññaṃ jeṭṭhakaṃ paññaṃ dhuraṃ paññaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbatteti.

Kathaṃ? Yathā hi catūsu amaccaputtesu ṭhānantaraṃ patthetvā vicarantesu eko upaṭṭhānaṃ avassayati, eko sūrabhāvaṃ, eko jātiṃ, eko mantaṃ. Kathaṃ? Tesu hi paṭhamo upaṭṭhāne appamādakāritāya atthanipphattiyā sati labbhamānaṃ 『『lacchāmetaṃ ṭhānantara』』nti upaṭṭhānaṃ avassayati. Dutiyo upaṭṭhāne appamattopi 『『ekacco saṅgāme paccupaṭṭhite saṇṭhātuṃ na sakkoti, avassaṃ pana rañño paccanto kuppissati, tasmiṃ kuppite rathassa purato kammaṃ katvā rājānaṃ ārādhetvā āharāpessāmetaṃ ṭhānantara』』nti sūrabhāvaṃ avassayati. Tatiyo 『『sūrabhāvepi sati ekacco hīnajātiko hoti, jātiṃ sodhetvā ṭhānantaraṃ dento mayhaṃ dassatī』』ti jātiṃ avassayati. Catuttho 『『jātimāpi eko amantanīyo hoti, mantena kattabbakicce uppanne āharāpessāmetaṃ ṭhānantara』』nti mantaṃ avassayati. Te sabbepi attano attano avassayabalena ṭhānantarāni pāpuṇiṃsu.

Tattha upaṭṭhāne appamatto hutvā ṭhānantaraṃ patto viya chandaṃ avassāya kattukamyatākusaladhammacchandena 『『atthanipphattiyaṃ sati ahaṃ lokuttaradhammaṃ nibbattessāmi, natthi mayhaṃ etassa nibbattane sāro』』ti chandaṃ jeṭṭhakaṃ chandaṃ dhuraṃ chandaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo raṭṭhapālatthero (ma. ni.

我來為您直譯這段巴利文： "在其餘中也"即在精進定等中也。因為其中以精進、心、慧為增上而獲得的定，應當知道意思是精進定、心定、慧定。"欲等中之一"意思是在欲等四中因為最初說故為最初的一個主要的欲。因此說"這是他的第一神足"。"如是其餘也"以此顯示依精進、心、慧而增長觀而達到阿羅漢的人們的方式，應當配合第二精進神足等。因為以此經顯示四位比丘達到頂點的業處。因為一位比丘依靠欲，以欲作善法欲在義成就時"我將生起出世間法，在其生起中對我沒有重擔"而使欲為最勝、欲為首、欲為前導而生起出世間法。一位依靠精進，一位依靠心，一位依靠慧，以慧在義成就時"我將生起出世間法，在其生起中對我沒有重擔"而使慧為最勝、慧為首、慧為前導而生起出世間法。 如何？如四位大臣子追求職位而遊行時，一位依靠侍奉，一位依靠勇敢，一位依靠種姓，一位依靠咒語。如何？其中第一位在侍奉不放逸而義成就時會得到"我將得到這職位"而依靠侍奉。第二位雖在侍奉不放逸"有人在戰鬥現前時不能站立，但必定王的邊境會動亂，在其動亂時在車前做工而取悅國王，我將使帶來這職位"而依靠勇敢。第三位"即使有勇敢，有人是低種姓，他會清凈種姓而給我職位"而依靠種姓。第四位"即使具種姓，有人不通咒語，在應以咒語作事生起時，我將使帶來這職位"而依靠咒語。他們全都以自己所依靠的力量達到職位。 其中應當見到如在侍奉不放逸而得到職位，如是依靠欲以欲作善法欲"在義成就時我將生起出世間法，在其生起中對我沒有精髓"而使欲為最勝、欲為首、欲為前導而生起出世間法的人如護國長老...

2.293 ādayo) viya. So hi āyasmā 『『chande sati kathaṃ nānujānissantī』』ti sattāhampi bhattāni abhuñjitvā mātāpitaro anujānāpetvā pabbajitvā chandameva avassāya lokuttaradhammaṃ nibbattesi. Sūrabhāvena rājānaṃ ārādhetvā ṭhānantaraṃ patto viya vīriyaṃ jeṭṭhakaṃ vīriyaṃ dhuraṃ vīriyaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo soṇatthero (mahāva. 243 ādayo) viya. So hi āyasmā vīriyaṃ dhuraṃ katvā lokuttaradhammaṃ nibbattesi.

Jātisampattiyā ṭhānantaraṃ pattoviya cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo sambhūtatthero (theragā. aṭṭha. 2 sambhūtattheragāthāvaṇṇanā) viya. So hi āyasmā cittaṃ jeṭṭhakaṃ cittaṃ dhuraṃ cittaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Mantaṃ avassāya ṭhānantaraṃ patto viya vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammanibbattako daṭṭhabbo thero mogharājā (su. ni. 1122 ādayo; cūḷani. mogharājamāṇavapucchāniddeso 85) viya. So hi āyasmā vīmaṃsaṃ jeṭṭhakaṃ vīmaṃsaṃ dhuraṃ vīmaṃsaṃ pubbaṅgamaṃ katvā lokuttaradhammaṃ nibbattesi. Tassa hi bhagavā 『『suññato lokaṃ avekkhassū』』ti (su. ni. 1125; cūḷani. mogharājamāṇavapucchāniddeso 88) suññatākathaṃ kathesi. Paññānissitamānaniggahatthañca dvikkhattuṃ pucchito pañhaṃ na kathesi. Ettha ca punappunaṃ chanduppādanaṃ tosanaṃ viya hotīti chandassa upaṭṭhānasadisatā vuttā, thāmabhāvato vīriyassa sūrattasadisatā, 『『chadvārādhipati rājā』』ti (dha. pa. aṭṭha. 2.erakapattanāgarājavatthu) vacanato pubbaṅgamatā cittassa visiṭṭhajātisadisatā.

402-406.Attano saddhādhureti attano saddhākicce saddahanakiriyāya. Indaṭṭhaṃ kāretīti anuvattanavasena sampayuttadhammesu indaṭṭhaṃ kāreti, tasmā ādhipateyyaṭṭhena saddhā eva indriyanti saddhindriyaṃ. Tathā vīriyādīnaṃ sakasakakiccesūti āha – 『『vīriyindriyādīsupi eseva nayo』』ti. Visodhentoti vipakkhavivajjanasapakkhanisevanasarikkhūpanissayasaṅgaṇhanalakkhaṇehi tīhi kāraṇehi visodhanavasena sodhento.

Assaddhe puggale parivajjayatoti buddhādīsu pasādasinehābhāvena saddhārahite lūkhapuggale sabbaso vajjayato. Saddhe puggale sevatoti buddhādīsu saddhādhimutte vakkalittherasadise sevato. Pasādanīyeti pasādāvahe sampasādanīyasuttādike (dī. ni. 3.141 ādayo). Paccavekkhatoti pāḷito atthato ca pati pati avekkhantassa cintentassa. Visujjhatīti paṭipakkhamalavigamato paccayavasena sabhāvasaṃsuddhito visuddhaphalanibbattito ca saddhindriyaṃ visujjhati. Esa nayo sesesupi. Sammappadhāneti sammappadhānappaṭisaṃyutte (saṃ. ni.

我來為您直譯這段巴利文： 2.293. 等。因為這位尊者"如果有欲怎麼會不許呢"而七天不食飯，使父母允許而出家，只依靠欲而生起出世間法。應當見到如以勇敢取悅國王而得到職位，如是使精進為最勝、精進為首、精進為前導而生起出世間法的人如尊者相（Soṇa）。因為這位尊者以精進為首而生起出世間法。 應當見到如以種姓圓滿得到職位，如是使心為最勝、心為首、心為前導而生起出世間法的人如尊者三浮陀。因為這位尊者使心為最勝、心為首、心為前導而生起出世間法。應當見到如依靠咒語得到職位，如是使慧為最勝、慧為首、慧為前導而生起出世間法的人如長老虛空王。因為這位尊者使慧為最勝、慧為首、慧為前導而生起出世間法。因為世尊對他說"應觀空世間"而說空性之話。爲了摧伏依慧的慢，兩次被問也不說問題。此中反覆生起欲如取悅，所以說欲如侍奉，因為有力故精進如勇敢，因為說"六門之主為王"故心的前導性如殊勝種姓。 402-406. "在自己信的職責"即在自己信的事，在信的行為。"令作主義"即依隨順方式在相應法中令作主義，所以以增上義信即為根為信根。如是在精進等的各自作用中，因此說"在精進根等中也是此方法"。"清凈"即以遠離對立分、親近同分、攝受相似增上緣三種因相的清凈方式而清凈。 "遠離無信的人"即完全遠離以無有對佛等的信敬潤澤而無信的粗人。"親近有信的人"即親近對佛等有信解的如婆迦利長老之類。"在能信"即在能生信的如《心悅經》等。"觀察"即對法文、義理一再觀察、思惟。"清凈"即因為遠離對立污垢、依因緣自性清凈、生起清凈果報而信根清凈。此方法在其餘中也是如此。"在正勤"即在正勤相應...

5.651-662 ādayo) suttante. Esa nayo sesesupi. Jhānavimokkheti paṭhamajjhānādijjhānāni ceva paṭhamavimokkhādivimokkhe ca. Kāmañcettha jhānāniyeva vimokkhā, pavattiākāravasena pana visuṃ gahaṇaṃ.

Gambhīrañāṇacariyanti gambhīrānaṃ ñāṇānaṃ pavattiṭṭhānaṃ. Tenāha – 『『saṇhasukhuma』』ntiādi. Khandhantaranti sabhāvajātibhūmiādivasena khandhānaṃ nānattaṃ. Esa nayo sesesupi. Akatābhinivesoti pubbe akatabhāvanābhiniveso. Saddhādhurādīsūti saddhādhure paññādhure ca. Avasāneti bhāvanāpariyosāne. Vivaṭṭetvāti saṅkhārārammaṇato vivaṭṭetvā nibbānaṃ ārammaṇaṃ katvā. Arahattaṃ gaṇhātīti maggaparamparāya arahattaṃ gaṇhāti. Akampiyaṭṭhenāti paṭipakkhehi akampiyabhāvena. Etenevassa sampayuttadhammesu thirabhāvopi vibhāvito daṭṭhabbo. Na hi sampayuttadhammesu thirabhāvena vinā paṭipakkhehi akampiyatā sambhavati. Sampayuttadhammesu thirabhāveneva hi akusalānaṃ abyākatānañca nesaṃ balavabhāvūpapatti. Assaddhiyeti assaddhiyahetu. Nimittatthe hetaṃ bhummavacanaṃ. Esa nayo sesesupi.

418.Ādipadānanti satiādipadānaṃ. Saraṇaṭṭhenāti cirakatacirabhāsitānaṃ anussaraṇaṭṭhena. Upaṭṭhānalakkhaṇāti kāyādīsu asubhākārādisallakkhaṇamukhena tattha upatiṭṭhanasabhāvā. Upatiṭṭhanañca ārammaṇaṃ upagantvā ṭhānaṃ, avissajjanaṃ vā ārammaṇassa. Apilāpanalakkhaṇāti asammussanasabhāvā, udake alābu viya ārammaṇe plavitvā gantuṃ appadānaṃ, pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ sāraṇaṃ asammuṭṭhakaraṇaṃ apilāpanaṃ. Sāpateyyanti santakaṃ. Apilāpanaṃ asammuṭṭhaṃ karoti apilāpeti, sāyaṃ pātañca rājānaṃ issariyasampattiṃ sallakkhāpeti sāretīti attho. Kaṇhasukkasappaṭibhāge dhammeti kaṇhasukkasaṅkhāte sappaṭibhāge dhamme. Kaṇho hi dhammo sukkena, sukko ca kaṇhena sappaṭibhāgo. Vitthāra-saddo ādisaddattho. Tena 『『ime cattāro dhammā sammappadhānā, ime cattāro iddhipādā, imāni pañcindriyāni, imāni pañca balāni, ime satta bojjhaṅgā, ayaṃ ariyo aṭṭhaṅgiko maggo, ayaṃ samatho, ayaṃ vipassanā, ayaṃ vijjā, ayaṃ vimutti, ime lokuttaradhammāti evaṃ kho, mahārāja, apilāpanalakkhaṇā satī』』ti (mi. pa. 2.1.13) imaṃ pāḷisesaṃ saṅgaṇhāti. Therenāti nāgasenattherena. So hi dhammānaṃ kiccaṃ lakkhaṇaṃ katvā asseti 『『apilāpanalakkhaṇā sati, ākoṭanalakkhaṇo vitakko』』tiādinā. Evañhi dhammā subodhā hontīti. Sammosapaccanīkaṃ kiccaṃ asammoso, na sammosābhāvamattanti āha – 『『asammosarasā vā』』ti. Yassa dhammassa balena sampayuttadhammā ārammaṇābhimukhā bhavanti, sā sati. Tasmā sā tesaṃ ārammaṇābhimukhabhāvaṃ paccupaṭṭhāpesi, sayaṃ vā ārammaṇābhimukhabhāvena paccupatiṭṭhatīti vuttaṃ – 『『gocarābhimukhībhāvapaccupaṭṭhānā』』ti. Sammā pasattho bojjhaṅgoti sambojjhaṅgo. Bodhiyā vakkhamānāya dhammasāmaggiyā, bodhissa vā ariyasāvakassa aṅgoti bojjhaṅgo. Yā hītiādinā tameva saṅkhepato vuttamatthaṃ vivarati. 『『Yā hi ayaṃ dhammasāmaggī』』ti etassa 『『bodhīti vuccatī』』ti iminā sambandho. Dhammasāmaggiyāti dhammasamūhena, yāya dhammasāmaggiyāti sambandho. Patiṭṭhānāyūhanā oghataraṇasuttavaṇṇanāyaṃ (saṃ. ni. aṭṭha. 1.

我來為您直譯這段巴利文： 5.651-662. 等《正勤相應經》。此方法在其餘中也是如此。"在禪與解脫"即初禪等諸禪和初解脫等諸解脫。雖然此中諸禪即是解脫，但依轉起方式而別取。 "甚深智行處"即甚深諸智的轉起處。因此說"細妙"等。"蘊的差別"即依自性、種類、地等方式諸蘊的種種。此方法在其餘中也是如此。"未曾修習"即先前未曾修習。"在信為首等"即在信為首和慧為首。"在終點"即在修習終點。"轉離"即從諸行所緣轉離而作涅槃為所緣。"取阿羅漢"即以道的次第而取阿羅漢。"以不動義"即以不被對立分動搖性。以此也應當見到顯示它在相應法中的堅固性。因為沒有相應法中的堅固性就不可能有不被對立分動搖性。因為正是以相應法中的堅固性才有不善和無記的它們的有力性。"在無信"即以無信為因。這是因義的處格。此方法在其餘中也是如此。 418. "初諸句"即念等諸句。"以憶念義"即以憶念久作久說義。"以現前為相"即以在身等中不凈行相等考察方式而於彼現前為自性。現前即趣近所緣而住，或不捨所緣。"以不漂失為相"即不忘失為自性，如葫蘆在水中不令漂浮而行，如石頭令不動所緣住立、憶持、不忘失為不漂失。"財產"即所有物。不漂失即令不忘失而不漂失，意思是令早晚觀察提醒國王的權勢圓滿。"黑白對應諸法"即稱為黑白的對應諸法。因為黑法與白法，白法與黑法是對應。"詳細"詞義為等。以此攝受此余法文："大王，這四法是正勤，這四是神足，這五是根，這五是力，這七是覺支，這是八支聖道，這是止，這是觀，這是明，這是解脫，這些是出世間法，如是以不漂失為相的念。""長老"即那伽犀那長老。因為他作諸法的作用為相而說"以不漂失為相爲念，以敲擊為相為尋"等。因為如是諸法易於了知。不昏昧的對治作用為不昏昧，不僅是無有昏昧，因此說"或以不昏昧為味"。以某法的力量相應諸法成為向所緣，那是念。所以它令他們現起向所緣性，或自己以向所緣性而現起，因此說"以現前境界為現起"。正等稱讚的覺支為正覺支。將說的菩提即法和合，或是聖弟子的菩提的支分為覺支。以"因為這"等開顯那簡略所說的義。"因為這法和合"與"稱為菩提"結合。"以法和合"即以法聚，與"以某法和合"結合。在《住立．發勤．度暴流經注》...

1.1) 『『kilesavasena patiṭṭhānaṃ, abhisaṅkhāravasena āyūhanā. Taṇhā diṭṭhivasena patiṭṭhānaṃ, avasesakilesābhisaṅkhārehi āyūhanā. Taṇhāvasena patiṭṭhānaṃ, diṭṭhivasena āyūhanā. Sassatadiṭṭhiyā patiṭṭhānaṃ, ucchedadiṭṭhiyā āyūhanā. Līnavasena patiṭṭhānaṃ, uddhaccavasena āyūhanā. Kāmasukhallikānuyogavasena patiṭṭhānaṃ, attakilamathānuyogavasena āyūhanā. Sabbākusalābhisaṅkhāravasena patiṭṭhānaṃ, sabbalokiyakusalābhisaṅkhāravasena āyūhanā』』ti evaṃ vuttesu sattasu pakāresu idha avuttānaṃ vasena veditabbā. Paṭipakkhabhūtāyāti ettha līnappatiṭṭhānakāmasukhallikānuyogaucchedābhinivesānaṃ dhammavicayavīriyapītippadhānā dhammasāmaggī paṭipakkho, uddhaccāyūhanaattakilamathānuyogasassatābhinivesānaṃ passaddhisamādhiupekkhāpadhānā dhammasāmaggī paṭipakkho. Sati pana ubhayatthāpi icchitabbā. Tathā hi sā 『『sabbatthikā』』ti vuttā.

Kilesasantānaniddāyauṭṭhahatīti etena sikhāppattavipassanāya sahagatānampi satiādīnaṃ bojjhaṅgabhāvaṃ dasseti. Vuṭṭhānagāminivipassanā hi kilese nirodhentī eva pavattatīti. Cattāri vātiādinā pana maggaphalasahagatānaṃ bojjhaṅgabhāvaṃ dasseti. Sattahi bojjhaṅgehi bhāvitehi saccappaṭivedho hotīti kathamidaṃ jānitabbanti codanaṃ sandhāyāha – 『『yathāhā』』tiādi. Jhānaṅgamaggaṅgādayo viyāti etena bodhibojjhaṅgasaddānaṃ samudāyāvayavavisayataṃ dasseti. Senaṅgarathaṅgādayo viyāti etena puggalapaññattiyā avijjamānapaññattibhāvaṃ dasseti.

Bodhāya saṃvattantīti bojjhaṅgāti kāraṇattho aṅgasaddoti katvā vuttaṃ. Bujjhantīti bodhiyo, bodhiyo eva aṅgāni bojjhaṅgānīti vuttaṃ – 『『bujjhantīti bojjhaṅgā』』ti. Vipassanādīnaṃ kāraṇādīnaṃ bujjhitabbānañca saccānaṃ anurūpaṃ paccakkhabhāvena paṭimukhaṃ aviparītatāya sammā ca bujjhantīti evaṃ atthavisesadīpakehi upasaggehi 『『anubujjhantī』』tiādi vuttaṃ. Bodhisaddo hi sabbavisesayuttabujjhanaṃ sāmaññena saṅgaṇhāti. Saṃ-saddo pasaṃsāyaṃ sundarabhāve ca dissatīti āha – 『『pasattho sundaro ca bojjhaṅgo sambojjhaṅgo』』ti.

Dhamme vicinatīti dhammavicayo. Tattha dhammeti catusaccadhamme tabbinimuttassa sabhāvadhammassa abhāvato. Tato eva so pavicayalakkhaṇo. Obhāsanarasoti visayobhāsanaraso. Asammuyhanākārena paccupatiṭṭhatīti asammohapaccupaṭṭhāno.

Vīrassa bhāvo, kammaṃ vāti vīriyaṃ. Īrayitabbatoti pavattetabbato. Paggahalakkhaṇanti kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggahalakkhaṇaṃ. Tato eva sampayuttadhamme upatthambhanarasaṃ. Anosīdanaṃ asaṃsīdanaṃ.

Pīṇayatīti tappeti. Pīṇanakiccena sampayuttadhammānaṃ viya taṃsamuṭṭhānapaṇītarūpehi kāyassābyapanaṃ. Pharaṇapītivasena hetaṃ lakkhaṇaṃ vuttaṃ, tathā rasoti. Udaggabhāvo odagyaṃ, taṃ paccupaṭṭhapetīti odagyapaccupaṭṭhānā. Ubbegapītivasena cetaṃ vuttaṃ.

我來為您直譯這段巴利文： 1.1. "依煩惱而住立，依行而發動。依渴愛見而住立，依余煩惱諸行而發動。依渴愛而住立，依見而發動。依常見而住立，依斷見而發動。依退縮而住立，依掉舉而發動。依欲樂追求而住立，依自我折磨追求而發動。依一切不善行而住立，依一切世間善行而發動"如是所說的七種方式中，應當依此處未說的方式了知。"成為對治"中，對法擇、精進、喜為主的法和合是退縮住立、欲樂追求、斷見執著的對治，以輕安、定、舍為主的法和合是掉舉發動、自我折磨追求、常見執著的對治。但念在兩者中都需要。因此說它是"遍一切"。 "從煩惱相續的睡眠中醒來"以此顯示與達到頂點觀相應的念等也是覺支。因為趣向出起的觀確實是滅煩惱而轉起。以"或四"等顯示與道果相應的覺支性。修習七覺支而有真諦通達，如何知道這個？考慮到這樣的質問而說"如說"等。"如禪支道支等"以此顯示菩提、覺支詞的集合與支分境界性。"如軍支車支等"以此顯示人施設是無實施設。 "導向覺悟為覺支"如此說是認為支分詞是因義。"覺悟為覺"，覺即是支分為覺支，因此說"覺悟為覺支"。因為對觀等諸因和應覺悟的諸諦適當地以現見方式對面不顛倒且正確地覺悟，所以以顯示義的特殊性的諸字首說"隨覺悟"等。因為覺字總攝一切特殊相應的覺悟。Saṃ-字見於稱讚和善好，因此說"稱讚和善好的覺支為正覺支"。 "抉擇法"為法擇。此中"法"為四諦法，因為無有離此的自性法。正因如此它以抉擇為相。以照明為味即以境照明為味。以不迷惑行相而現起即以不迷惑為現起。 勇者的狀態或作用為精進。"應激發"即應轉起。"以策勵為相"即不令墮入懈怠分而策勵相應法為相。正因如此以支援相應法為味。不沉沒即不下沉。 "令滿足"即令滿。以滿足作用對相應法如是，以其所生殊勝色遍滿身。因為這是依遍滿喜方式說的相，味也如是。踴躍性為歡喜，令它現起即以歡喜為現起。這是依踴躍喜方式說的。

Kāyacittadarathappassambhanatoti kāyadarathassa cittadarathassa ca passambhanato vūpasamanato. Tenāha – 『『upasamalakkhaṇā』』ti, kāyacittadarathānaṃ vūpasamanalakkhaṇāti attho. Kāyoti cettha vedanādayo tayo khandhā. Daratho sārambho, dukkhadomanassapaccayānaṃ uddhaccādikānaṃ kilesānaṃ, tathāpavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo.

Sammā cittassa ṭhapanaṃ samādhānaṃ. Avikkhepo sampayuttānaṃ avikkhittatā. Yena sampayuttā avikkhittā honti, so dhammo avikkhepo. Avisāro attano eva avisaraṇabhāvo. Atha vā vikkhepappaṭipakkhatāya avikkhepalakkhaṇo. Nhānīyacuṇṇassa udakaṃ viya sampayuttadhammānaṃ sampiṇḍanakiccatāya avisārabhāvena lakkhitabbo avisāralakkhaṇo. Nivāte dīpacciṭṭhiti viya cetaso ṭhitibhāvena paccupatiṭṭhatīti cittaṭṭhitipaccupaṭṭhāno.

Ajjhupekkhanatoti samappavattesu assesu sārathi viya sampayuttadhammānaṃ ajjhupekkhanato. Paṭisaṅkhānalakkhaṇāti majjhattabhāve ṭhatvā vīmaṃsanasaṅkhātappaṭisaṅkhānalakkhaṇā. Samavāhitalakkhaṇāti samaṃ avisamaṃ yathāsakakiccesu sampayuttadhammānaṃ pavattanalakkhaṇā. Udāsīnabhāvena pavattamānāpi sesasampayuttadhamme yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi atthakaraṇe dhammaṭṭhe yathāsakaṃ kiccesu appamatto pavatteti. Alīnānuddhatappavattipaccayattā ūnādhikanivāraṇarasā. Pakkhapātupacchedanarasāti 『『idaṃ nihīnakiccaṃ hotu, idaṃ atirekatarakicca』』nti evaṃ pakkhapātanavasena viya pavatti pakkhapāto, taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sampayuttadhammānaṃ sakasakakicce majjhattabhāvena paccupatiṭṭhatīti majjhattabhāvapaccupaṭṭhāno. Bojjhaṅgānaṃ uparūpari uppādanameva brūhanaṃ vaḍḍhanañcāti āha – 『『uppādetī』』ti.

Sati ca sampajaññañca satisampajaññaṃ, satipadhānaṃ vā sampajaññaṃ satisampajaññaṃ. Taṃ sabbattha satokāribhāvāvahattā satisambojjhaṅgassa uppādāya hoti. Yathā paccanīkadhammappahānaṃ anurūpadhammasevanā ca anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya hoti, evaṃ satirahitapuggalavivajjanā, satokāripuggalasevanā, tattha ca yuttatā satisambojjhaṅgassa uppādāya hotīti imamatthaṃ dasseti, 『『satisampajañña』』ntiādinā. Sattasu ṭhānesūti 『『abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hotī』』ti (dī. ni. 2.376; ma. ni.

我來為您直譯這段巴利文： "使身心疲憊平息"即使身疲憊和心疲憊平息、止息。因此說"以寂止為相"，意思是以身心疲憊的止息為相。此中"身"即受等三蘊。疲憊即奮勵，這是苦憂因的掉舉等煩惱，或如是轉起的四蘊的同義語。以壓制疲憊而無熱惱動搖的清涼性為無動搖清涼性。 正確安立心為等持。不散亂即相應諸法的不散亂性。以某法相應諸法成為不散亂，那法為不散亂。不流散即自身的不流散性。或者因為是散亂的對治故以不散亂為相。如沐浴粉的水，因以合併作用對相應諸法，應以不流散性而了知為不流散相。如燈焰在無風中，以心的住立性而現起，故以心住立為現起。 "觀察"即如馭者對平等轉起的馬，對相應諸法的觀察。"以審察為相"即住立在舍性中以稱為審度的審察為相。"以平等運轉為相"即平等不偏地在各自作用中使相應諸法轉起為相。即使以舍性轉起，也使余相應諸法在各自作用中轉起，如國王雖默然而坐，在斷事處也使各自不放逸地在作用中轉起。因為是不退縮不掉舉轉起的因，故以防止不足過多為味。"以斷除偏向為味"即"這成為低劣作用，這成為過多作用"如是以偏向方式轉起為偏向，如斷除它故以斷除偏向為味。以中舍性在自自作用中對相應諸法而現起，故以中舍性為現起。覺支的一次次生起即是增長和增大，因此說"使生起"。 念和正知爲念正知，或以念為主的正知爲念正知。它因為導致一切處成為具唸作者性，故成爲念覺支的生起。如舍斷對治法和親近適當法成為未生善法的生起，如是遠離無念人、親近具念人、於此相應，成爲念覺支的生起，以"念正知"等顯示此義。"在七處"即"在前進後退時他是正知行者，在前視后視時他是正知行者，在屈伸時他是正知行者，在持用大衣缽衣時他是正知行者，在食喝咀嚼品嚐時他是正知行者，在大小便利時他是正知行者，在行住坐臥醒語默時他是正知行者"...;

1.109) evaṃ vuttesu abhikkantādīsu sattasu ṭhānesu. Tissadattatthero nāma yo bodhimaṇḍe suvaṇṇasalākaṃ gahetvā 『『aṭṭhārasasu bhāsāsu katarabhāsāya dhammaṃ kathemī』』ti parisaṃ padhāresi. Abhayattheroti dattābhayattheramāha. Abhinivesanti vipassanābhinivesaṃ.

Paripucchakatāti pariyogāhetvā pucchakabhāvo. Ācariye payirupāsitvā pañcapi nikāye saha aṭṭhakathāya pariyogāhetvā yaṃ yaṃ tattha gaṇṭhiṭṭhānabhūtaṃ, taṃ taṃ 『『idaṃ, bhante, kathaṃ, imassa ko attho』』ti khandhāyatanādiatthaṃ pucchantassa hi dhammavicayasambojjhaṅgo uppajjati. Tenāha – 『『khandhadhātu…pe… bahulatā』』ti.

Vatthuvisadakiriyāti ettha cittacetasikānaṃ pavattiṭṭhānabhāvato sarīraṃ tappaṭibaddhāni cīvarādīni ca vatthūnīti adhippetāni. Tāni yathā cittassa sukhāvahāni honti, tathā karaṇaṃ tesaṃ visadakiriyā. Tenāha – 『『ajjhattikabāhirāna』』ntiādi. Ussannadosanti vātapittādivasena upacitadosaṃ. Sedamalamakkhitanti sedena ceva jallikāsaṅkhātena sarīramalena ca makkhitaṃ. Ca-saddena aññampi sarīrassa pīḷāvahaṃ accāsanādiṃ saṅgaṇhāti. Senāsanaṃ vāti vā-saddena malaggahitapattādīnaṃ saṅgaho daṭṭhabbo. Paribhaṇḍakaraṇādīhīti ādi-saddena pattapacanādīnaṃ saṅgaho daṭṭhabbo. Avisadeti vatthumhi avisade sati, visayabhūte vā. Kathaṃ bhāvanamanuyuttassa tāni ajjhattikabāhiravatthūni visayo? Antarantarā pavattanakacittuppādavaseneva vuttaṃ. Te hi cittuppādā cittekaggatāya aparisuddhabhāvāya saṃvattanti. Cittacetasikesūti nissayādipaccayabhūtesu cittacetasikesu. Ñāṇampīti api-saddo sampiṇḍanattho. Tena 『『na kevalaṃ vatthuyeva, atha kho tasmiṃ aparisuddhe ñāṇampi aparisuddhaṃ hotī』』ti nissayāparisuddhiyā taṃnissitāparisuddhi viya visayassa aparisuddhatāya visayino aparisuddhiṃ dasseti.

我來為您直譯這段巴利文： 1.109. 如是所說的前進等七處。提薩達多長老即在菩提道場拿著金籌，考察眾會說"在十八種語言中以哪種語言說法"。阿跋長老即指達多阿跋長老。深入即觀的深入。 遍問即深入地詢問性。親近師長后深入五部與註釋，凡是其中成為結處的，詢問"尊者，這如何，這什麼義"等蘊處等義，法擇覺支生起。因此說"蘊界等...多性"。 "使事物清凈"中，因為是心心所轉起處故，身體和與此相關的衣等為事物，如是意圖。使它們如何對心有益，如是作為是它們的清凈作為。因此說"內外"等。"積聚病"即依風膽等方式積集的病。"汗垢涂染"即被汗和稱為垢穢的身垢所涂染。"和"字攝取其他也使身苦惱的過度食等。"或住處"中，"或"字應見攝取染污缽等。"以清掃等"中，"等"字應見攝取燒缽等。"不清凈"即在事物不清凈時，或在成為境時。如何對修習專注者它們內外事物成為境？僅依中間生起心而說。因為那些心生起導致心一境性不清凈。"在心心所"即在成為所依等緣的心心所。"智也"中，"也"字是合併義。以此顯示"不僅事物，而且在它不清凈時智也不清凈"如是依所依不清凈而有能依不清凈，如是依境不清凈而有緣者不清凈。

Samabhāvakaraṇanti kiccato anūnādhikabhāvakaraṇaṃ. Saddhindriyaṃ balavaṃ hoti, saddheyyavatthusmiṃ paccayavasena adhimokkhakiccassa paṭutarabhāvena paññāya avisadatāya vīriyādīnañca sithilatādinā saddhindriyaṃ balavaṃ hoti. Tenāha – 『『itarāni mandānī』』ti. Tatoti tasmā, saddhindriyassa balavabhāvato itaresañca mandattāti attho. Kosajjapakkhe patituṃ adatvā sampayuttadhammānaṃ paggaṇhanaṃ anubalappadānaṃ paggaho. Paggahova kiccaṃ paggahakiccaṃ. Kātuṃ na sakkotīti ānetvā sambandhitabbaṃ. Ārammaṇaṃ upagantvā ṭhānaṃ, anissajjanaṃ vā upaṭṭhānaṃ. Vikkhepappaṭipakkho, yena vā sampayuttā avikkhittā honti, so avikkhepo. Rūpagataṃ viya cakkhunā yena yāthāvato visayasabhāvaṃ passati, taṃ dassanakiccaṃ kātuṃ na sakkoti balavatā saddhindriyena adhibhūtattā. Sahajātadhammesu hi indaṭṭhaṃ kārentānaṃ sahapavattamānānaṃ dhammānaṃ ekadesatāvaseneva atthasiddhi, na aññathā. Tasmāti vuttamevatthaṃ kāraṇabhāvena paccāmasati. Tanti saddhindriyaṃ. Dhammasabhāvapaccavekkhaṇenāti yassa saddheyyassa vatthuno uḷāratādiguṇe adhimuccanassa sātisayappavattiyā saddhindriyaṃ balavaṃ jātaṃ, tassa paccayapaccayuppannatādivibhāgato yāthāvato vīmaṃsanena. Evañhi evaṃdhammatānayena yāthāvasarasato pariggayhamāne savipphāro adhimokkho na hoti 『『ayaṃ imesaṃ dhammānaṃ sabhāvo』』ti parijānanavasena paññābyāpārassa sātisayattā. Dhuriyadhammesu hi yathā saddhāya balavabhāve paññāya mandabhāvo hoti, evaṃ paññāya balavabhāve saddhāya mandabhāvo hoti. Tena vuttaṃ – 『『taṃ dhammasabhāvapaccavekkhaṇena hāpetabba』』nti.

Tathā amanasikārenāti yenākārena bhāvanamanuyuñjantassa saddhindriyaṃ balavaṃ jātaṃ, tenākārena bhāvanāya ananuyuñjanatoti vuttaṃ hoti. Idha duvidhena saddhindriyassa balavabhāvo attano vā paccayavisesena kiccuttariyato vīriyādīnaṃ vā mandakiccatāya. Tattha paṭhamavikappe hāpanavidhi dassito, dutiyavikappe pana yathā manasikaroto vīriyādīnaṃ mandakiccatāya saddhindriyaṃ balavaṃ jātaṃ, tathā amanasikārena vīriyādīnaṃ paṭukiccabhāvāvahena manasikārena saddhindriyaṃ tehi samarasaṃ karontena hāpetabbaṃ. Iminā nayena sesindriyesupi hāpanavidhi veditabbo.

Vakkalittheravatthūti so hi āyasmā saddhādhimuttatāya katādhikāro satthu rūpadassanappasuto eva hutvā viharanto satthārā 『『kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali, dhammaṃ passati, so maṃ passatī』』tiādinā (saṃ. ni.

我來為您直譯這段巴利文： "平等性作為"即從作用上作為不多不少性。信根變強，在應信事物中因緣故勝解作用更銳利性，因慧不清晰及精進等鬆弛等，信根變強。因此說"其他變弱"。"從此"即從此，從信根變強及其他變弱的意思。不令墮入懈怠分而攝持相應諸法，給予隨力稱為攝持。攝持即是作用為攝持作用。"不能作"應連線而來。趣向所緣而住立，或不捨離為現起。散亂的對治，或以某法相應諸法成為不散亂，它為不散亂。如以眼對色等，以某法如實見到境的自性，它不能作見的作用，因為被強信根所勝。因為在俱生法中作主者性的同時轉起諸法，僅依一分而有義成就，不是其他方式。"因此"即以已說義為因而省察。"它"即信根。"觀察法自性"即對應信事物的殊勝等功德勝解殊勝轉起而信根變強，以緣緣生等分別如實考察它。如是依如是法性方式如實本質地攝取時，勝解不廣大，因為依"這是這些法的自性"遍知方式慧的作用殊勝。因為在主要諸法中如信強時慧弱，如是慧強時信弱。因此說"應以觀察法自性減弱它"。 如是"以不作意"即以某行相修習專注時信根變強，成為不以某行相修習，如是說。此中信根以兩種方式變強：或因自己緣的特勝而作用超勝，或因精進等作用弱。其中顯示第一種減弱方式，但第二種則以如是作意而精進等作用弱故信根變強，如是以不作意而導致精進等銳利作用性的作意，使信根與它們和諧而應減弱。依此方式也應知其他根的減弱方式。 跋迦梨長老事即這位具壽以信勝解性而作已作，只專注于見世尊色身而住，被世尊以"跋迦梨，見這腐爛身有何用，跋迦梨，誰見法即見我"等...（相應部）

3.87) nayena ovaditvā kammaṭṭhāne niyojitopi taṃ ananuyuñjanto paṇāmito attānaṃ vinipātetuṃ papātaṭṭhānaṃ abhiruhi. Atha naṃ satthā yathānisinnova obhāsavissajjanena attānaṃ dassetvā –

『『Pāmojjabahulo bhikkhu, pasanno buddhasāsane;

Adhigacche padaṃ santaṃ, saṅkhārūpasamaṃ sukha』』nti. (dha. pa. 381) –

Gāthaṃ vatvā 『『ehi, vakkalī』』ti āha. So teneva amatena abhisitto haṭṭhatuṭṭho hutvā vipassanaṃ paṭṭhapesi, saddhāya pana balavabhāvena vipassanāvīthiṃ na otari. Taṃ ñatvā bhagavā tassa indriyasamattappaṭipādanāya kammaṭṭhānaṃ sodhetvā adāsi. So satthārā dinnanaye ṭhatvā vipassanaṃ ussukkāpetvā maggappaṭipāṭiyā arahattaṃ pāpuṇi. Tena vuttaṃ – 『『vakkalittheravatthu cettha nidassana』』nti. Etthāti saddhindriyassa adhimattabhāve sesindriyānaṃ sakiccākaraṇe. Itarakiccabhedanti upaṭṭhānādikiccavisesaṃ. Passaddhādīti ādi-saddena samādhiupekkhāsambojjhaṅgānaṃ saṅgaho. Hāpetabbanti yathā saddhindriyassa balavabhāvo dhammasabhāvapaccavekkhaṇena hāyati, evaṃ vīriyindriyassa adhimattatā passaddhiādibhāvanāya hāyati samādhipakkhiyattā tassā. Tathā hi samādhindriyassa adhimattataṃ kosajjapātato rakkhantī vīriyādibhāvanā viya vīriyindriyassa adhimattataṃ uddhaccapātato rakkhantī passaddhādibhāvanā ekaṃsato hāpeti. Tena vuttaṃ – 『『passaddhādibhāvanāya hāpetabba』』nti.

Soṇattherassa vatthūti sukhumālasoṇattherassa vatthu. So hi āyasmā satthu santike kammaṭṭhānaṃ gahetvā sītavane viharanto 『『mama sarīraṃ sukhumālaṃ, na ca sakkā sukheneva sukhaṃ adhigantuṃ, kilametvāpi samaṇadhammo kātabbo』』ti ṭhānacaṅkamameva adhiṭṭhāya padhānamanuyuñjanto pādatalesu phoṭesu uṭṭhitesupi vedanaṃ ajjhupekkhitvā daḷhavīriyaṃ karonto accāraddhavīriyatāya visesaṃ nibbattetuṃ nāsakkhi. Satthā tattha gantvā vīṇūpamovādena ovaditvā vīriyasamatāyojanavidhiṃ dassento kammaṭṭhānaṃ visodhetvā gijjhakūṭaṃ gato. Theropi satthārā dinnanayena vīriyasamataṃ yojetvā bhāvento vipassanampi ussukkāpetvā arahatte patiṭṭhāsi. Tena vuttaṃ – 『『soṇattherassa vatthu dassetabba』』nti. Sesesupīti satisamādhipaññindriyesupi.

我來為您直譯這段巴利文： 3.87. 以此方式訓誡並令修習業處后，他不修習而被擯除，登上懸崖處欲自殺。那時世尊如是坐著以放光而顯現自己，說此偈： "比丘多喜悅，凈信佛教法， 當證寂靜道，行息樂安樂。"（法句381） 說此偈后說"來吧，跋迦梨"。他如被甘露灌頂而歡喜愉悅，開始觀，但因信太強而不入觀道。世尊知此後，為令他根平等而凈化業處給他。他依世尊所給方式而住，精進觀，依道次第證得阿羅漢。因此說"跋迦梨長老事是此中譬喻"。"此中"即在信根過強時其他根不作其作用。"其他作用差別"即現起等作用差別。"輕安等"中"等"字攝取定舍覺支。"應減弱"即如信根強以觀察法自性而減弱，如是精進根過強以修輕安等而減弱，因為它是定分。如是如定根過強以精進等修習而防護免於懈怠墮落，如是精進根過強以輕安等修習而防護免於掉舉墮落而一向減弱。因此說"應以輕安等修習減弱"。 蘇那長老事即細軟蘇那長老事。這位具壽從世尊處得業處后住在寒林，"我身體細軟，不能以樂而得樂，即使疲勞也應作沙門法"，決意隻立行，專注精進，即使腳底生瘡也忍受痛，作堅固精進，因過度精進而不能生起特勝。世尊到那裡后以琵琶喻教誡，顯示平等運用精進方式而凈化業處后往（王舍城）靈鷲山。長老也依世尊所給方式平等運用精進而修，也精進觀而住立於阿羅漢。因此說"應顯示蘇那長老事"。"在其他也"即在念定慧根也。

Samatanti saddhāpaññānaṃ aññamaññaṃ anūnādhikabhāvaṃ, tathā samādhivīriyānaṃ. Yathā hi saddhāpaññānaṃ visuṃ dhuriyadhammabhūtānaṃ kiccato aññamaññānativattanaṃ visesato icchitabbaṃ, yato nesaṃ samadhuratāya appanā sampajjati, evaṃ samādhivīriyānaṃ kosajjuddhaccapakkhikānaṃ samarasatāya sati aññamaññūpatthambhanato sampayuttadhammānaṃ antadvayapātābhāvena sammadeva appanā ijjhati. Balavasaddhotiādi byatirekamukhena vuttassevatthassa samatthanaṃ. Tassattho – yo balavatiyā saddhāya samannāgato avisadañāṇo, so mudhappasanno hoti, na aveccappasanno. Tathā hi avatthusmiṃ pasīdati seyyathāpi titthiyasāvakā. Kerāṭikapakkhanti sāṭheyyapakkhaṃ bhajati. Saddhāhīnāya paññāya atidhāvanto 『『deyyavatthupariccāgena vinā cittuppādamattenapi dānamayaṃ puññaṃ hotī』』tiādīni parikappeti hetuppaṭirūpakehi vañcito, evaṃbhūto sukkhatakkaviluttacitto paṇḍitānaṃ vacanaṃ nādiyati, saññattiṃ na gacchati. Tenāha – 『『bhesajjasamuṭṭhito viya rogo atekiccho hotī』』ti. Yathā cettha saddhāpaññānaṃ aññamaññaṃ samabhāvo atthāvaho, anatthāvaho visamabhāvo, evaṃ samādhivīriyānaṃ aññamaññaṃ avikkhepāvaho samabhāvo, itaro vikkhepāvaho cāti kosajjaṃ abhibhavati, tena appanaṃ na pāpuṇātīti adhippāyo. Uddhaccaṃ abhibhavatīti etthāpi eseva nayo. Taṃ ubhayanti saddhāpaññādvayaṃ samādhivīriyadvayañca. Samaṃ kattabbanti samarasaṃ kātabbaṃ.

Samādhikammikassāti samathakammaṭṭhānikassa. Evanti evaṃ sante, saddhāya thokaṃ balavabhāve satīti attho. Saddahantoti 『『pathavī pathavīti manasikaraṇamattena kathaṃ jhānuppattī』』ti acintetvā 『『addhā sammāsambuddhena vuttavidhi ijjhissatī』』ti saddahanto saddhaṃ janento. Okappentoti ārammaṇaṃ anuppavisitvā viya adhimuccanavasena avakappento pakkhandanto. Ekaggatā balavatī vaṭṭati samādhippadhānattā jhānassa. Ubhinnanti samādhipaññānaṃ. Samādhikammikassa samādhino adhimattatā viya paññāya adhimattatāpi icchitabbāti āha – 『『samatāyapī』』ti, samabhāvenapīti attho. Appanāti lokiyaappanā. Tathā hi 『『hotiyevā』』ti sāsaṅkaṃ vadati. Lokuttarappanā pana tesaṃ samabhāveneva icchitā. Yathāha – 『『samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti (a. ni. 4.170; paṭi. ma.

我來為您直譯這段巴利文： "平等性"即信與慧相互不多不少性，如是定與精進。因為如信與慧作為各別主要法，從作用上特別需要相互不超越，由此它們以平等擔負而得安止，如是定與精進屬於懈怠與掉舉分，以和諧性而相互支援時，因相應諸法無兩極墮落而正確成就安止。"強信"等是以相反方式說義的確立。其義：誰具足強信而慧不清晰，他是盲信，不是證信。如是在非處生信如外道弟子。"欺詐分"即隨順狡詐分。以缺信的慧過度奔流，被似因所欺"無佈施事物的舍離，僅以心生起也有佈施功德"等妄想，如是成為被幹推理掠奪心者不受持智者語，不得勸導。因此說"如從藥生起的病難治"。如此中信慧相互平等性帶來利益，不平等性帶來無利益，如是定精進相互平等性帶來不散亂，另一帶來散亂，勝過懈怠，因此不得安止，此為意趣。"勝過掉舉"此中也是此理。"這兩者"即信慧二者和定精進二者。"應作平等"即應作和諧。 "修定者"即修止業處者。"如是"即如是時，在信稍強時的意思。"信"即不思"地地如是作意而已如何生起禪那"而"必定世尊所說方式將成就"而生信生起信。"確信"即如入所緣而以勝解方式確信趣入。一境性強適合，因為禪那以定為主。"二者"即定慧。如修定者定過強如是慧過強也需要，因此說"以平等性也"，即以平等性的意思。"安止"即世間安止。如是說"有"帶有疑慮。但出世間安止則需要它們平等性。如說"修習止觀雙運"（增支部）

2.5).

Yadi visesato saddhāpaññānaṃ samādhivīriyānañca samatāva icchitā, kathaṃ satīti āha – 『『sati pana sabbattha balavatī vaṭṭatī』』ti. Sabbatthāti līnuddhaccapakkhikesu pañcasu indriyesu. Uddhaccapakkhike gaṇhanto 『『saddhāvīriyapaññāna』』nti āha. Aññathāpīti ca gahetabbā siyā. Tathā hi kosajjapakkhikena ca samādhināicceva vuttaṃ, na 『『passaddhisamādhiupekkhāhī』』ti. Sāti sati. Sabbesu rājakammesu niyutto sabbakammiko. Tenāti tena sabbattha icchitabbatthena kāraṇena. Āha aṭṭhakathāyaṃ. Sabbattha niyuttā sabbatthikā sabbattha līne uddhate ca citte icchitabbattā, sabbena vā līnuddhaccapakkhiyena bojjhaṅgagaṇena atthetabbāti sabbatthā, sāva sabbatthikā. Cittanti kusalacittaṃ. Tassa hi satipaṭisaraṇaṃ parāyaṇaṃ appattassa pattiyā anadhigatassa adhigamāya. Tenāha – 『『ārakkhapaccupaṭṭhānā』』tiādi.

Khandhādibhedesu anogāḷhapaññānanti pariyattibāhusaccavasenapi khandhāyatanādīsu appatiṭṭhitabuddhīnaṃ. Bahussutasevanā hi sutamayañāṇāvahā. Taruṇavipassanāsamaṅgīpi bhāvanāmayañāṇe ṭhitattā ekaṃsato paññavā eva nāma hotīti āha – 『『samapaññāsa…pe… puggalasevanā』』ti. Ñeyyadhammassa gambhīrabhāvavasena tapparicchedakañāṇassa gambhīrabhāvaggahaṇanti āha – 『『gambhīresu khandhādīsu pavattāya gambhīrapaññāyā』』ti. Tañhi ñeyyaṃ tādisāya paññāya caritabbato gambhīrañāṇacariyaṃ. Tassā vā paññāya tattha pabhedato pavatti gambhīrañāṇacariyā, tassā paccavekkhaṇāti āha – 『『gambhīrapaññāya pabhedapaccavekkhaṇā』』ti.

Pañcavidhabandhanakammakāraṇaṃ niraye nibbattasattassa yebhuyyena sabbapaṭhamaṃ karontīti devadūtasuttādīsu ādito vuttattā ca āha – 『『pañcavidhabandhanakammakāraṇato paṭṭhāyā』』ti. Sakaṭavahanādikāleti ādi-saddena tadaññaṃ manussehi tiracchānehi ca vibādhitabbakālaṃ saṅgaṇhāti. Ekaṃ buddhantaranti idaṃ aparāparesu petesuyeva uppajjanakasattavasena vuttaṃ, ekaccānaṃ vā petānaṃ ekaccatiracchānānaṃ viya dīghāyukatā siyāti tathā vuttaṃ. Tathā hi kāḷo nāgarājā catunnaṃ buddhānaṃ sammukhībhāvaṃ labhitvā ṭhitopi metteyyassapi bhagavato sammukhībhāvaṃ labhissatīti vadanti, yatassa kappāyukatā vuttā.

Evaṃ ānisaṃsadassāvinoti vīriyāyatto eva sabbo lokiyo lokuttaro ca visesādhigamoti evaṃ vīriye ānisaṃsadassanasīlassa. Gamanavīthinti sapubbabhāgaṃ nibbānagāminipaṭipadaṃ , saha vipassanāya ariyamaggappaṭipāṭi, sattavisuddhiparamparā vā. Sā hi 『『bhikkhuno vaṭṭaniyyānāya gantabbā paṭipajjitabbā paṭipadā』』ti katvā gamanavīthi nāma.

Kāyadaḷhībahuloti yathā tathā kāyassa daḷhīkammappasuto. Piṇḍapātanti raṭṭhapiṇḍaṃ. Paccayadāyakānaṃ attani kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇena piṇḍassa bhikkhāya paṭipūjanā piṇḍapātāpacāyanaṃ.

我來為您直譯這段巴利文： 2.5. 如果特別需要信慧和定精進的平等性，如何是念？說"但念在一切處應強"。"一切處"即在退縮和掉舉分的五根中。攝取掉舉分說"信精進慧"。也應攝取"其他"。如是說"和有懈怠分的定"，不說"和輕安定舍"。"它"即念。如同事萬能者任命於一切王事。"因此"即因此一切處需要的原因。在註釋中說。"一切處"即遍一切，因為在一切退縮和掉舉心中需要，或應以一切退縮掉舉分的覺支組以求，為一切處，它即遍一切。"心"即善心。因為它以念為依歸咎竟，為未達者的達到，未證者的證得。因此說"以守護為現起"等。 "在蘊等差別中未沉入慧"即依多聞也在蘊處等未建立智者。因為親近多聞帶來聞所成智。具足初觀者因住于修所成智而一向確實成為具慧者，因此說"親近等慧者"。因所知法深性而攝取能遍知智的深性，因此說"在深奧蘊等中轉起的深慧"。因為那所知由如是慧應行故為深智行。或那慧在彼分別轉起為深智行，其省察，因此說"深慧的差別省察"。 "從五種綁縛刑罰開始"因為在天使經等首先說地獄出生有情大多首先作此故如是說。"如拉車等時"中"等"字攝取其他被人和畜生壓迫時。"一佛間隔"此依在鬼中一個接一個出生有情說，或說某些鬼如某些畜生是長壽。如是說黑龍王得見四佛現前立至今，也將得見慈氏世尊現前，因此說他是劫壽。 "如是見功德"即一切世間出世間特勝證得確實依精進，如是見精進功德習性者。"趣向道"即有前分的趣涅槃道，與觀俱的聖道次第，或七清凈相續。因為它是"比丘應為輪迴出離而行應行的道"故稱趣向道。 "多作使身強健"即任意專注于使身強健。"缽食"即國食。以自己正行使佈施資具者的德在自身成為大果而作為，以缽乞食作恭敬為恭敬缽食。

Nīharantoti pattatthavikato nīharanto. Taṃ saddaṃ sutvāti taṃ upāsikāya vacanaṃ paṇṇasālādvāre ṭhitova pañcābhiññatāya dibbasotena sutvā. Manussasampatti, dibbasampatti, nibbānasampattīti imā tisso sampattiyo. Dātuṃ sakkhissasīti tayi katena dānamayena veyyāvaccamayena ca puññakammena khettavisesabhāvūpagamanena aparāparaṃ devamanussānaṃ sampattiyo ante nibbānasampattiñca dātuṃ sakkhissasīti thero attānaṃ pucchati. Sitaṃ karontoti 『『akiccheneva mayā vaṭṭadukkhaṃ samatikkanta』』nti paccavekkhaṇāvasāne sañjātapāmojjavasena sitaṃ karonto.

Nipparissayakāloti nirupaddavakālo, tadā bhikkhusaṅghassa sulabhā paccayā hontīti paccayahetukā cittapīḷā natthīti adhippāyo. Passantānaṃyevāti anādare sāmivacanaṃ. Khīradhenunti khīradāyikaṃ dhenuṃ . Kiñcideva katvāti kiñcideva bhatikammaṃ katvā. Ucchuyantakammanti ucchuyantasālāya kātabbaṃ kiccaṃ. Tameva magganti upāsakena paṭipannamaggaṃ. Upakaṭṭhāyāti āsannāya. Vippaṭipannanti jātidhammakuladhammādilaṅghanena asammāpaṭipannaṃ. Evanti yathā asammāpaṭipanno putto tāya eva asammāpaṭipattiyā kulasantānato bāhiro hutvā pitu santikā dāyajjassa na bhāgī, evaṃ kusītopi teneva kusītabhāvena na sammāpaṭipanno satthu santikā laddhabbaariyadhanadāyajjassa na bhāgī. Āraddhavīriyova labhati sammāpaṭipajjanato. Uppajjati vīriyasambojjhaṅgoti yojanā, evaṃ sabbattha.

Mahāti sīlādiguṇehi mahanto vipulo anaññasādhāraṇo. Taṃ panassa guṇamahattaṃ dasasahassilokadhātukampanena loke pākaṭanti dassento 『『satthuno hī』』tiādimāha.

Yasmā satthusāsane pabbajitassa pabbajjūpagamanena sakyaputtiyabhāvo sañjāyati, tasmā buddhaputtabhāvaṃ dassento 『『asambhinnāyā』』tiādimāha.

Alasānaṃ bhāvanāya nāmamattampi ajānantānaṃ kāyadaḷhībahulānaṃ yāvadatthaṃ bhuñjitvā seyyasukhādianuyuñjanakānaṃ tiracchānagatikānaṃ puggalānaṃ dūrato vajjanā kusītapuggalaparivajjanāti āha – 『『kucchiṃ pūretvā ṭhitaajagarasadise』』tiādi. 『『Divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhessāmā』』tiādinā bhāvanārambhavasena āraddhavīriyānaṃ daḷhaparakkamānaṃ kālena kālaṃ upasaṅkamanā āraddhavīriyapuggalasevanāti āha – 『『āraddhavīriye』』tiādi. Visuddhimagge (visuddhi.

我來為您直譯這段巴利文： "拿出"即從缽袋拿出。"聽到那聲音"即住在葉屋門前以五神通的天耳聞那優婆夷語。人成就、天成就、涅槃成就，這是三種成就。"你將能給予"即長老問自己：以你所作的佈施功德和服務功德，由成為殊勝田而給予後後天人成就，最後涅槃成就，你將能給予嗎？"微笑"即在省察"我輕易超越輪迴苦"結束時由生起喜悅而微笑。 "無危難時"即無障礙時，當時比丘僧團容易得資具，意即無因資具的心逼迫。"正在看"即不尊重的屬格。"乳牛"即施乳的牛。"作某事"即作某工。"甘蔗機工作"即在甘蔗機房應作的事。"那道"即優婆塞所行道。"接近"即靠近。"錯行"即以違越種姓法、家族法等而不正行。"如是"即如錯行子以那錯行而成為離家族相續外者，不得從父處的遺產分，如是懈怠者以那懈怠性而不正行，不得從師處應得的聖財遺產分。精進者得，因為正行。"生起精進覺支"為結構，如是一切處。 "大"即以戒等德大、廣、不共他。顯示他德大以震動一萬世界而顯於世間，因此說"因為世尊"等。 因為在師教中出家者由趣向出家而生釋子性，因此顯示佛子性說"未壞"等。 "遠離懈怠人"即遠離懶惰、對修習連名字也不知、多作使身強健、隨意食用后追求臥樂等的畜生趣人，因此說"如填飽肚子而住的蟒蛇"等。"親近精進人"即時時親近以"我們將以經行、坐而凈化心離諸蓋"等修習開始而精進、堅固勇猛者，因此說"精進"等。在清凈道論（）<.Assistant>

1.64-65) pana jātimahattapaccavekkhaṇā sabrahmacārimahattapaccavekkhaṇāti idaṃ dvayaṃ na gahitaṃ, thinamiddhavinodanatā sammappadhānapaccavekkhaṇatāti idaṃ dvayaṃ gahitaṃ. Tattha ānisaṃsadassāvitāya eva sammappadhānapaccavekkhaṇā gahitā hoti lokiyalokuttaravisesādhigamassa vīriyāyattatādassanabhāvato, thinamiddhavinodanaṃ pana tadadhimuttatāya eva gahitaṃ hoti. Vīriyuppādane yuttappayuttassa thinamiddhavinodanaṃ atthasiddhamevāti. Tattha thinamiddhavinodanakusītapuggalaparivajjanaāraddhavīriyapuggalasevanatadadhi- muttatāpaṭipakkhavidhamanapaccayūpasaṃhāravasena apāyabhayapaccavekkhaṇādayo samuttejanavasena vīriyasambojjhaṅgassa uppādakā daṭṭhabbā.

Buddhānussatiyā upacārasamādhiniṭṭhattā vuttaṃ – 『『yāva upacārā』』ti. Sakalasarīraṃ pharamānoti pītisamuṭṭhānehi paṇītarūpehi sakalasarīraṃ pharamāno, dhammasaṅghaguṇe anussarantassapi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjatīti evaṃ sesaanussatīsu, pasādanīyasuttantapaccavekkhaṇāya ca yojetabbaṃ tassāpi vimuttāyatanabhāvena taggatikattā. Evarūpe kāleti 『『dubbhikkhabhayādīsū』』ti vuttakāle. Samāpatti…pe… na samudācarantīti idaṃ upasamānussatiyā vasena vuttaṃ. Saṅkhārānañhi vasena sappadesavūpasamepi nippadesavūpasame viya tathā saññāya pavattito bhāvanāmanasikāro kilesavikkhambhanasamattho hutvā upacārasamādhiṃ āvahanto tathārūpapītisomanassasamannāgato pītisambojjhaṅgassa upādāya hotīti. Tattha 『『vikkhambhitā kilesā』』ti pāṭho. Na samudācarantīti iti-saddo kāraṇattho. Yasmā na samudācaranti, tasmā taṃ nesaṃ asamudācāraṃ paccavekkhantassāti yojanā. Na hi kilese paccavekkhantassa bojjhaṅguppatti yuttā, pasādanīyesu ṭhānesu pasādasinehābhāvena lūkhahadayatāya lūkhatā. Sā tattha ādaragāravākaraṇena viññāyatīti āha – 『『asakkaccakiriyāya saṃsūcitalūkhabhāve』』ti.

Paṇītabhojanasevanatāti paṇītasappāyabhojanasevanatā. Utuiriyāpathasukhaggahaṇena sappāyautuiriyāpathaggahaṇaṃ daṭṭhabbaṃ. Tañhi tividhampi sappāyaṃ seviyamānaṃ kāyassa kalyatāpādanavasena cittassa kalyataṃ āvahantaṃ duvidhāyapi passaddhiyā kāraṇaṃ hoti. Ahetukasattesu labbhamānaṃ sukhadukkhanti ayameko anto, issarādivisamahetukanti pana ayaṃ dutiyo. Ete ubho ante anupagamma yathāsakaṃ kammunā hotīti ayaṃ majjhimā paṭipatti. Majjhatto payogo yassa so majjhattapayogo, tassa bhāvo majjhattapayogatā. Ayañhi sabhāvāsāraddhatāya taṃpassaddhakāyatāya kāraṇaṃ hoti, passaddhidvayaṃ āvahati. Eteneva sāraddhakāyapuggalaparivajjanapassaddhakāyapuggalasevanānaṃ tadāvahanatā saṃvaṇṇitāti daṭṭhabbaṃ.

Vatthuvisadakiriyā indriyasamattappaṭipādanā ca paññāvahā vuttā, samādhānāvahāpi tā honti. Samādhānāvahabhāveneva paññāvahabhāvatoti vuttaṃ – 『『vatthuvisadakiriyā…pe… veditabbā』』ti.

我來為您直譯這段巴利文： 1.64-65. 但在清凈道論中未取"觀察生大性"和"觀察梵行同伴大性"這二者，取"除昏睡"和"觀察正勤"這二者。其中以見功德性而取觀察正勤，因為見世間出世間特勝證得依精進，但除昏睡則以那勝解性而取。對於在生起精進中勤修者，除昏睡是義成就。其中應見除昏睡、遠離懈怠人、親近精進人、那勝解性、破除對治、攝近緣以驅除方式，觀察惡趣怖畏等以策勵方式而生起精進覺支。 因佛隨念達到近行定故說"乃至近行"。"遍滿全身"即以喜生起的殊勝色遍滿全身，對隨念法僧功德者也乃至近行遍滿全身而生喜覺支，如是應結合于其餘隨念和觀察凈信經，因為它以解脫處性而同其趣向。"如是時"即所說"饑饉怖畏等"時。"不現行...等...定"此依止息隨念說。因為即使諸行分分止息，如無餘止息，因如是想轉起，修習作意能鎮伏煩惱而帶來近行定，具足如是喜悅而為喜覺支的緣。其中讀為"鎮伏煩惱"。"不現行"中"如是"字為因義。因為不現行，因此省察它們不現行為結構。因為觀察煩惱時不適合生覺支，因在凈信處無凈信潤故心粗澀性為粗澀性。它由在彼不恭敬作為而了知，因此說"以不恭敬作為顯示粗澀性"。 "親近殊勝食"即親近殊勝適宜食。應以季節、威儀、安樂攝取而見攝取適宜季節、威儀。因為親近那三種適宜，以令身適業方式而帶來心適業，成為兩種輕安的因。"在無因眾生中可得的樂苦"此為一邊，"自在天等不平等因"則為第二邊。不趣近這兩邊而隨其業生為此中道行。中舍加行者的性為中舍加行性。因為這由自性無躁動而為身輕安因，帶來輕安二者。應見以此顯說遠離身躁動人、親近身輕安人而帶來它。 說事物清凈作為和令根平等性帶來慧，它們也帶來等持。因為以帶來等持性而帶來慧性，因此說"應知事物清凈作為等"。

Kāraṇakosallabhāvanākosallānaṃ nānantariyabhāvato rakkhanākosallassa ca taṃmūlakattā 『『nimittakusalatā nāma kasiṇanimittassa uggahakusalatā』』icceva vuttaṃ. Kasiṇanimittassāti ca nidassanamattaṃ daṭṭhabbaṃ. Asubhanimittādikassapi hi yassa kassaci jhānuppattinimittassa uggahakosallaṃ nimittakusalatā evāti. Atisithilavīriyatādīhīti ādi-saddena paññāpayogamandataṃ payogavekallañca saṅgaṇhāti. Tassa paggaṇhananti tassa līnassa cittassa dhammavicayasambojjhaṅgādisamuṭṭhāpanena layāpattito samuddharaṇaṃ. Vuttañhetaṃ bhagavatā –

『『Yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Līnaṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi susamuṭṭhāpayaṃ hoti. Seyyathāpi, bhikkhave, puriso parittaṃ aggiṃ ujjāletukāmo assa. So tattha sukkhāni ceva tiṇāni pakkhipeyya, sukkhāni ca gomayāni pakkhipeyya, sukkhāni ca kaṭṭhāni pakkhipeyya, mukhavātañca dadeyya, na ca paṃsukena okireyya, bhabbo nu kho so puriso parittaṃ aggiṃ ujjāletunti? Evaṃ, bhante』』ti (saṃ. ni. 5.234).

Ettha ca yathāsakaṃ āhāravasena dhammavicayasambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā, sā anantaraṃ vibhāvitā eva.

Accāraddhavīriyatādīhīti ādi-saddena paññāpayogabalavataṃ pamoduppilāpanañca saṅgaṇhāti. Tassa niggaṇhananti tassa uddhatassa cittassa samādhisambojjhaṅgādisamuṭṭhāpanena uddhatāpattito nisedhanaṃ. Vuttampi cetaṃ bhagavatā –

『『Yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāya. Taṃ kissa hetu? Uddhataṃ, bhikkhave, cittaṃ, taṃ etehi dhammehi suvūpasamaṃ hoti. Seyyathāpi, bhikkhave, puriso mahantaṃ aggikkhandhaṃ nibbāpetukāmo assa, so tattha allāni ceva tiṇāni pakkhipeyya, allāni ca gomayāni nikkhipeyya, allāni ca kaṭṭhāni pakkhipeyya, mukhavātañca na dadeyya, paṃsukena ca okireyya, bhabbo nu kho so puriso mahantaṃ aggikkhandhaṃ nibbāpetunti? Evaṃ, bhante』』ti (saṃ. ni.

我來為您直譯這段巴利文： 因為因緣善巧和修習善巧無間隔性，而守護善巧以它為根，所以只說"相善巧即是遍相攝取善巧"。"遍相"應視為僅是譬喻。因為不凈相等任何禪那生起相的攝取善巧就是相善巧。"過弱精進等"中"等"字攝取慧加行弱和加行缺失。"它的策舉"即對那退縮心以生起擇法覺支等而從退縮中提舉。世尊說此： "諸比丘，當心退縮時，是修習擇法覺支時，是修習精進覺支時，是修習喜覺支時。何故？諸比丘，退縮心由這些法善生起。諸比丘，如有人慾點燃小火，他在那裡投入乾草，投入干牛糞，投入乾柴，給以口風，不以塵土覆蓋，這人能點燃小火嗎？""如是，世尊。"（相應部） 此中應知擇法覺支等的修習生起是以各自食而轉起，此將在後面顯示。 "過強精進等"中"等"字攝取慧加行強和歡喜浮動。"它的抑制"即對那掉舉心以生起定覺支等而從掉舉中遮止。世尊也說此： "諸比丘，當心掉舉時，是修習輕安覺支時，是修習定覺支時，是修習舍覺支時。何故？諸比丘，掉舉心由這些法善寂止。諸比丘，如有人慾滅大火聚，他在那裡投入濕草，投入濕牛糞，投入濕柴，不給以口風，以塵土覆蓋，這人能滅大火聚嗎？""如是，世尊。"（相應部）

5.234).

Etthāpi yathāsakaṃ āhāravasena passaddhisambojjhaṅgādīnaṃ bhāvanā samuṭṭhāpanāti veditabbā. Tattha passaddhisambojjhaṅgassa bhāvanā vuttā eva, samādhisambojjhaṅgassa vuccamānā, itarassa anantaraṃ vakkhati.

Paññāpayogamandatāyāti paññābyāpārassa appakabhāvena. Yathā hi dānaṃ alobhappadhānaṃ, sīlaṃ adosappadhānaṃ, evaṃ bhāvanā amohappadhānā. Tattha yadā paññā na balavatī hoti, tadā bhāvanā pubbenāparaṃ visesāvahā na hoti. Anabhisaṅgato viya āhāro purisassa, yogino cittassa abhiruciṃ na janeti, tena taṃ nirassādaṃ hoti. Tathā bhāvanāya sammadeva avīthipaṭipattiyā upasamasukhaṃ na vindati, tenapi cittaṃ nirassādaṃ hoti. Tena vuttaṃ – 『『paññāpayogamandatāyā…pe… nirassādaṃ hotī』』ti. Tassa saṃveguppādanaṃ pasāduppādanañca tikicchananti taṃ dassento, 『『aṭṭha saṃvegavatthūnī』』tiādimāha. Tattha jātijarābyādhimaraṇāni yathārahaṃ sugatiyaṃ duggatiyañca hontīti tadaññameva pañcavidhabandhanādikhuppipāsādiaññamaññaviheṭhanādihetukaṃ apāyadukkhaṃ daṭṭhabbaṃ. Tayidaṃ sabbaṃ tesaṃ tesaṃ sattānaṃ paccuppannabhavanissitaṃ gahitanti atīte anāgate ca kāle vaṭṭamūlakadukkhāni visuṃ gahitāni . Ye pana sattā āhārūpajīvino, tattha ca uṭṭhānaphalūpajīvino, tesaṃ aññehi asādhāraṇajīvitadukkhaṃ aṭṭhamaṃ saṃvegavatthu gahitanti daṭṭhabbaṃ. Ayaṃ vuccati samaye sampahaṃsanatāti ayaṃ bhāvanācittassa sampahaṃsitabbasamaye vuttanayeneva saṃvegajananavasena ceva pasāduppādanavasena ca sammadeva pahaṃsanā, saṃvegajananapubbakapasāduppādanena tosanāti attho.

Sammāpaṭipattiṃ āgammāti līnuddhaccavirahena samathavīthipaṭipattiyā ca sammā avisamaṃ sammadeva bhāvanāpaṭipattiṃ āgamma. Alīnantiādīsu kosajjapakkhiyānaṃ dhammānaṃ anadhimattatāya alīnaṃ, uddhaccapakkhikānaṃ anadhimattatāya anuddhataṃ, paññāpayogasampattiyā upasamasukhādhigamena ca anirassādaṃ, tato eva ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ. Alīnānuddhatāhi vā ārammaṇe samappavattaṃ, anirassādatāya samathavīthipaṭipannaṃ. Samappavattiyā vā alīnaṃ anuddhataṃ, samathavīthipaṭipattiyā anirassādanti daṭṭhabbaṃ. Tattha alīnatāya paggahe, anuddhatatāya niggahe, anirassādatāya sampahaṃsane na byāpāraṃ āpajjati. Ayaṃ vuccati samaye ajjhupekkhanatāti ayaṃ ajjhupekkhitabbasamaye bhāvanācittassa paggahaniggahasampahaṃsanesu byāvaṭatāsaṅkhātaṃ paṭipakkhaṃ abhibhuyya ajjhupekkhanā vuccati. Paṭipakkhavikkhambhanato vipassanāya adhiṭṭhānabhāvūpagamanato ca upacārajjhānampi samādhānakiccanipphattiyā puggalassa samāhitabhāvasādhanamevāti tattha samadhurabhāvenāha – 『『upacāraṃ vā appanaṃ vā』』ti. Esa uppajjatīti esa samādhisambojjhaṅgo anuppanno uppajjati.

我來為您直譯這段巴利文： 5.234. 此中也應知輕安覺支等的修習生起是以各自食而轉起。其中輕安覺支的修習已說，定覺支正在說，其他的將在後面說。 "慧加行弱性"即慧作用的微少性。如佈施以無貪為主，戒以無嗔為主，如是修習以無癡為主。其中當慧不強時，修習不能帶來前後殊勝。如食物對於不喜好的人，對於修行者不生心的喜好，由此它成為無味。如是由修習不正確行道而不得止息樂，由此也使心成為無味。因此說"由慧加行弱性...等...成為無味"。對它生起厭離、生起凈信為醫治，顯示這個而說"八厭離事"等。其中生、老、病、死隨宜在善趣惡趣中有，應見那以外的五種束縛等、飢渴等、互相傷害等為因的惡趣苦。這一切是取彼彼眾生依現有的，因此別取過去未來時輪迴根本苦。對於以食物為生，以及以努力果為生的眾生，應見他們不共的活命苦為第八厭離事。這稱為適時令喜悅，即在應令修習心喜悅時，如所說方式以生起厭離和生起凈信而正確令喜悅，以生起厭離為先而生起凈信令滿足之義。 "依正行"即依無退縮掉舉而以止行道正確無偏而正確修習行。在"無退縮"等中，因怠惰分法不過多故無退縮，因掉舉分法不過多故無掉舉，因慧加行圓滿和得止息樂故無無味，由此于所緣正轉起而行止道。或以無退縮掉舉故於所緣正轉起，以無無味故行止道。或應見以正轉起故無退縮無掉舉，以行止道故無無味。其中因無退縮故不須策舉，因無掉舉故不須抑制，因無無味故不須令喜悅。這稱為適時舍，即在應舍時以超越策舉、抑制、令喜悅的忙碌稱為對治而觀察修習心稱為舍。因鎮伏對治和成為觀的住立，近行禪也以成就定事而成就人的等持性，因此以彼同等性說"近行或安止"。"這生起"即這定覺支未生而生。<.Assistant>

Anurodhavirodhappahānavasena majjhattabhāvo upekkhāsambojjhaṅgassa kāraṇaṃ tasmiṃ sati sijjhanato, asati ca asijjhanato, so ca majjhattabhāvo visayavasena duvidhoti āha – 『『sattamajjhattatā saṅkhāramajjhattatā』』ti. Tadubhayena ca virujjhanaṃ passaddhisambojjhaṅgabhāvanāya eva dūrīkatanti anurujjhanasseva pahānavidhiṃ dassetuṃ – 『『sattamajjhattatā』』tiādi vuttaṃ. Tenāha – 『『sattasaṅkhārakelāyanapuggalaparivajjanatā』』ti. Upekkhāya hi visesato rāgo paṭipakkho. Tathā cāha – 『『upekkhā rāgabahulassa visuddhimaggo』』ti (visuddhi. 1.269). Dvīhākārehīti kammassakatāpaccavekkhaṇaṃ, attasuññatāpaccavekkhaṇanti, imehi dvīhi kāraṇehi. Dvīhevāti avadhāraṇaṃ saṅkhyāsamānatādassanatthaṃ. Saṅkhyā eva hettha samānā, na saṅkhyeyyaṃ sabbathā samānanti. Assāmikabhāvo anattaniyatā. Sati hi attani tassa kiñcanabhāvena cīvaraṃ aññaṃ vā kiñci attaniyaṃ nāma siyā, so pana koci natthevāti adhippāyo. Anaddhaniyanti na addhānakkhamaṃ, na ciraṭṭhāyī ittaraṃ aniccanti attho. Tāvakālikanti tasseva vevacanaṃ.

Mamāyatīti mamattaṃ karoti, mamāti taṇhāya pariggayha tiṭṭhati. Dhanāyantāti dhanaṃ dabbaṃ karontā.

這是巴利文的完整中文直譯： 依據去除喜好與厭惡的方式，舍覺支的因是保持中立態度，因為有此態度則能成就，無此態度則不能成就。此中立態度依對象而分為兩種，故說"對眾生的中立和對諸行的中立"。通過這兩者的對立，在修習輕安覺支時已遠離，故為顯示僅斷除喜好的方法而說"對眾生的中立"等。因此說"遠離寵愛眾生和諸行的人"。因為舍特別是貪的對治。如是說"舍是多貪者的清凈道"。 以兩種行相，即思惟業果關係和思惟無我性這兩種因。"僅兩種"是為顯示數量相等的限定語。此中僅數量相等，非所數之法一切相等。無主性即非我所性。因為若有我，則以彼物為我所，而衣服或其他任何物可稱為我所，但實無有此我，此為其意趣。非久住即不能持久，非長時存續，短暫無常之義。暫時的是其同義語。 執為我所即造作我執，以貪愛執取而住著為"我的"。視為珍寶即視為貴重之物。

419.Sammādassanalakkhaṇāti sammā aviparītaṃ aniccādivasena dassanasabhāvā. Sammāabhiniropanalakkhaṇoti sammadeva ārammaṇe cittassa abhiniropanasabhāvo. Caturaṅgasamannāgatā vācā janaṃ saṅgaṇhātīti tabbipakkhaviratisabhāvā sammāvācā bhedakaramicchāvācāpahānena jane sampayutte ca pariggaṇhanakiccavatī hotīti 『『pariggahalakkhaṇā』』ti vuttā. Visaṃvādanādikiccatāya hi lūkhānaṃ apariggāhakānaṃ musāvādādīnaṃ paṭipakkhabhūtā siniddhabhāvena pariggahaṇasabhāvā sammājappanakiccā sammāvācā tappaccayasubhāsitasampaṭiggāhake jane sampayuttadhamme ca pariggaṇhantī pavattatīti pariggahalakkhaṇā. Yathā cīvarakammādippayogasaṅkhāto kammanto kātabbaṃ cīvararajanādikaṃ samuṭṭhāpeti nipphādeti, taṃtaṃkiriyānipphādako vā cetanāsaṅkhāto kammanto hatthacalanādikaṃ kiriyaṃ samuṭṭhāpeti, evaṃ sāvajjakattabbakiriyāsamuṭṭhāpakamicchākammantappahānena sammākammanto niravajjassa kattabbassa niravajjākārena samuṭṭhāpanakiccavā hotīti āha – 『『sammāsamuṭṭhāpanalakkhaṇo』』ti. Sampayuttadhammānaṃ vā ukkhipanaṃ samuṭṭhāpanaṃ kāyikakiriyāya bhārukkhipanaṃ viya. Sammāvodāpanalakkhaṇoti jīvamānassa puggalassa, sampayuttadhammānaṃ vā jīvitindriyavuttiyā, ājīvasseva vā sammadeva sodhanaṃ vodāpanaṃ lakkhaṇaṃ etassāti sammāvodāpanalakkhaṇo. Atha vā kāyavācānaṃ khandhasantānassa ca saṃkilesabhūtamicchāājīvappahānena sammāājīvo 『『vodāpanalakkhaṇo』』ti vutto. Sammāvāyāmasatisamādhīsu vattabbaṃ heṭṭhā vuttameva.

Paññāya kusalānaṃ dhammānaṃ pubbaṅgamabhāvato sabbepi akusalā dhammā tassā paṭipakkhāvāti vuttaṃ – 『『aññehipi attano paccanīkakilesehi saddhi』』nti. Atha vā attano paccanīkakilesā diṭṭhekaṭṭhā avijjādayo paññāya ujupaccanīkabhāvato. Passatīti passantī viya hoti vibandhābhāvato. Tenāha – 『『tappaṭicchādaka…pe… asammohato』』ti. Sammāsaṅkappādīnaṃ micchāsaṅkappādayo ujuvipaccanīkāti āha – 『『sammāsaṅkappādayo…pe… pajahantī』』ti. Tathevāti iminā attano paccanīkakilesehi saddhinti imamatthaṃ anukaḍḍhati. Visesatoti sammādiṭṭhiyā vuttakiccato visesena. Etthāti etesu sammāsaṅkappādīsu.

Esā sammādiṭṭhi nāmāti lokiyaṃ lokuttarañca ekajjhaṃ katvā vadati missakatābhāvato . Tenāha – 『『pubbabhāge』』tiādi. Ekārammaṇā nibbānārammaṇattā. Kiccatoti pubbabhāge dukkhādīhi ñāṇehi kātabbakiccassa idha nipphattito, imasseva vā ñāṇassa dukkhādippakāsanakiccato. Cattāri nāmāni labhati dukkhapariññādicatukiccasādhanato. Tīṇi nāmāni labhati kāmasaṅkappādippahānakiccanipphattito. Sikkhāpadavibhaṅge (vibha. 703 ādayo) 『『viraticetanā taṃsampayuttā ca dhammā sikkhāpadānī』』ti vuttāni, tattha padhānānaṃ viraticetanānaṃ vasena 『『viratiyopi honti cetanādayopī』』ti āha. 『『Sammā vadati etāyā』』tiādinā atthasambhavato sammāvācādayo tayo viratiyopi honti cetanādayopi. Musāvādādīhi viramaṇakāle viratiyo, subhāsitādivācābhāsanādikāle cetanādayo yojetabbā. Maggakkhaṇe pana viratiyova maggalakkhaṇappattito. Na hi cetanā niyyānasabhāvā. Atha vā ekassa ñāṇassa dukkhādiñāṇatā viya ekāya viratiyā musāvādādiviratibhāvo viya ca ekāya cetanāya sammāvācādikiccattayasādhanasabhāvā sammāvācādibhāvāsiddhito 『『maggakkhaṇe viratiyovā』』ti vuttaṃ.

我來為您直譯這段巴利文： 正見相，即以無常等方式正確無顛倒地見的自性。正確專注相，即正確地使心專注于所緣的自性。具備四支的言語攝受眾人，即與此相對的離，正語通過斷除分裂性的邪語而具有攝受相應人及相應法的作用，故說"具攝受相"。因為虛妄語等以欺詐等為作用，粗糙而無攝受力，與此相反，正語以柔和性具有攝受性，以正確言說為作用，攝受以此為緣的善語的接受者及相應法而運作，故具攝受相。 如製作衣服等工作，能生起、完成應作的染衣等事，或者稱為思的業，能生起手部動作等行為。如是，正業通過斷除生起有過失應作之事的邪業，而具有以無過失方式生起無過失應作之事的作用，故說"具正確生起相"。或者說是使相應法生起，如身體行為舉起重物。正命相，即正確地凈化活著的補特伽羅、相應法的命根活動，或者活命，這是其特相，故稱為具正凈化相。或者說正命通過斷除污染身語諸蘊相續的邪命，故說"具凈化相"。關於正精進、正念、正定，應說如前所述。 由於慧是善法的先導，一切不善法都是它的對治，故說"與其他自身對立的煩惱一起"。或者說自身對立的煩惱是與見一起斷的無明等，因為它們是慧的直接對立。所謂"見"，是說如同能見，因為沒有障礙。故說"由於不迷惑于覆蓋彼等者"。正思惟等與邪思惟等直接相對，故說"正思惟等斷除邪思惟等"。"如是"即引申"與自身對立的煩惱一起"之義。"特別是"即較正見所說作用更為特別。"此中"即在這些正思惟等中。 這稱為正見，是指世間和出世間合說，因為沒有混雜性。故說"在前分"等。所緣一致是因為以涅槃為所緣。"作用"即在前分由苦等智所作的作用在此成就，或者此智有顯示苦等的作用。獲得四種名稱是因為成就了遍知苦等四種作用。獲得三種名稱是因為成就了斷除欲尋等的作用。在學處分別中說"離心所及其相應法是學處"，其中依主要的離心所而說"既是諸離也是諸思等"。由於"以此正確言說"等的意義可能，故正語等三者既是諸離也是諸思等。在離虛妄語等時是諸離，在說善語等時是諸思等，應如是配合。但在道的剎那唯是諸離，因為已達道的特相。因為思不是出離自性。或者如一智有苦等智性，如一離有離虛妄語等性，因為一思不能成就正語等三種作用的自性，所以說"在道的剎那唯是諸離"。

Cattāri nāmāni labhatīti catusammappadhānacatusatipaṭṭhānavasena labhati. Maggakkhaṇeti ānetvā sambandho. Pubbabhāgepi maggakkhaṇepi sammāsamādhi evāti yadipi samādhiupakārakānaṃ abhiniropanānumajjanasampiyāyanabrūhanasantasukhānaṃ vitakkādīnaṃ vasena catūhi jhānehi sammāsamādhi vibhatto, tathāpi vāyāmo viya anuppannākusalānuppādanādicatuvāyāmakiccaṃ, sati viya ca asubhāsukhāniccānattesu kāyādīsu subhādisaññāpahānalakkhaṇaṃ catusatikiccaṃ, eko samādhi catujjhānasamādhikiccaṃ na sādhetīti pubbabhāgepi paṭhamajjhānasamādhi, paṭhamajjhānasamādhi eva maggakkhaṇepi, tathā pubbabhāgepi catutthajjhānasamādhi, catutthajjhānasamādhi eva maggakkhaṇepīti attho.

『『Kiṃ panāyaṃ maggadhammānaṃ desanānukkamo, kevalaṃ vācāya kamavattinibhāvato, udāhu kañci visesaṃ upādāyā』』ti vicāraṇāyaṃ kañci visesaṃ upādāyāti dassento āha – 『『imesū』』tiādi. Tattha bhāvanānubhāvā hitaphalāya sātisayaṃ tikkhavisadabhāvappattiyā acchariyabbhutasamatthatāyogena sabbaso paṭipakkhavidhamanena yāthāvato dhammasabhāvabodhanena ca sammādiṭṭhiyā bahukāratā veditabbā. Tenāha – 『『ayaṃ hī』』tiādi.

Tassāti sammādiṭṭhiyā. Bahukāroti dhammasampaṭivedhe bahūpakāro. Idāni tamatthaṃ upamāhi vibhāvetuṃ, 『『yathā hī』』tiādi vuttaṃ.

Vacībhedassa kārako vitakko sāvajjānavajjavacībhedanivattanappavattanākārāya sammāvācāyapi upakārako evāti āha – 『『svāyaṃ…pe… sammāvācāyapi upakārako』』ti. Sammāsaṅkappo hi saccavācāya virativācāyapi visesapaccayo micchāsaṅkappatadekaṭṭhakilesappahānato.

Saṃvidahitvātiādīsu sammā vidahanaṃ kammantappayojanañca ekantānavajjavacīkāyakammavasena icchitabbanti virativācāvasena saṃvidahanaṃ viratikammantasseva payojanañca nidassitanti daṭṭhabbaṃ. Evaṃ hissa sammāvācāya sammākammantassāpi bahukāratā jotitā siyā. Vacībhedaniyāmikā hi vacīduccaritavirati kāyikakiriyaniyāmikāya kāyaduccaritaviratiyā upakārikā. Tathā hi visaṃvādanādimicchāvācato avirato micchākammantatopi na viramateva. Yathāha – 『『ekaṃ dhammaṃ atītassa…pe… natthi pāpaṃ akāriya』』nti. Tasmā avisaṃvādanādisammāvācāya ṭhito sammākammantampi pūretiyevāti vacīduccaritavirati kāyaduccaritaviratiyā upakārikā.

Yasmā ājīvapārisuddhi nāma dussīlyappahānapubbikā, tasmā sammāvācākammantānantaraṃ sammāājīvo desitoti dassetuṃ – 『『catubbidhaṃ panā』』tiādi vuttaṃ. Ettāvatāti parisuddhasīlājīvikāmattena. Idaṃ vīriyanti catusammappadhānavīriyaṃ.

Vīriyārambhopi sammāsatipariggahito eva nibbānāvaho, na kevaloti dassetuṃ – 『『tato』』tiādi vuttaṃ. Sūpaṭṭhitāti bahiddhāvikkhepaṃ pahāya suṭṭhu upaṭṭhitā kātabbā. Samādhissa upakāradhammā nāma yathāvuttavatthuvisadakiriyādayo. Tappaṭipakkhato anupakāradhammā veditabbā. Gatiyoti nipphattiyo. Samanvesitvāti sammā pariyesitvā.

我來為您直譯這段巴利文： "獲得四種名稱"是依四正勤、四念處而獲得。應連線"在道的剎那"。不論在前分還是在道的剎那都只是正定，雖然正定依專注、隨觀、喜愛、增長、寂靜、安樂等定的助緣的尋等而分為四禪，但是如同精進不能成就未生不善令不生起等四種精進作用，如同念不能成就於身等不凈、苦、無常、無我中斷除凈等想的四唸作用，一個定也不能成就四禪定的作用，故在前分是初禪定，在道的剎那也正是初禪定，如是在前分是第四禪定，在道的剎那也正是第四禪定，此為其義。 "這道法的說法次第是否僅僅因為語言的次第性，還是依據某種特性?"在如此考察時，為顯示是依據某種特性而說"在這些"等。其中，應知正見因修習力而得利益果報，因殊勝銳利明凈的獲得，因與稀有奇妙能力相應，因完全摧破對治，因如實了知法性而有大助益。故說"此實"等。 "彼"即正見。"大助益"即在通達諸法上有大利益。現在為闡明此義而說"譬如"等。 造作語言的尋，對於轉離和轉起有過失無過失語言的正語也是有助益的，故說"此對正語也有助益"。因為正思惟由於斷除邪思惟及與其俱斷的煩惱，是真實語和離語的特殊因緣。 在"安排"等中，正確安排和工作的目的應依一向無過失的語業、身業而理解，故應知顯示依離語的安排和唯離業的目的。如是應顯示它對正語和正業的大助益。因為制約語言的離語惡行，對制約身體行為的離身惡行有助益。如是，未離虛妄語等邪語者也不能離邪業。如說："超越一法者...無惡不作"。因此，住于不虛妄等正語者必定圓滿正業，所以離語惡行對離身惡行有助益。 由於所謂命清凈是以斷除惡戒為先，故在正語、正業之後說正命，為顯示此義而說"四種"等。"僅此"即僅清凈戒命。"此精進"即四正勤精進。 為顯示精進的發起唯有正念攝受才能導向涅槃，非獨自能，故說"從此"等。"善建立"即應斷除外在散亂而善加建立。所謂定的助緣法是如前所說的事物明凈作用等。從其對立面應知不助緣法。"趣向"即達成。"尋求"即正確地探求。

1. Yathā itthīsu kathā pavattā adhitthīti vuccati, evaṃ attānaṃ adhikicca pavattā ajjhattaṃ. 『『Evaṃ pavattamānā mayaṃ 『attā』ti gahaṇaṃ gamissāmā』』ti iminā viya adhippāyena attānaṃ adhikicca uddissa pavattā sattasantatipariyāpannā ajjhattaṃ. Tasmiṃ ajjhattarūpe, attano kesādivatthuke kasiṇarūpeti attho. Parikammavasena ajjhattaṃrūpasaññīti parikammakaraṇavasena ajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaṃ parikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhā parikammavasena laddhaṃ viya visuddhaṃ. Tenāha – 『『taṃ panā』』tiādi.

Yassevaṃ parikammaṃ ajjhattaṃ uppannanti yassa puggalassa evaṃ vuttappakārena ajjhattaṃ parikammaṃ jātaṃ. Nimittaṃ pana bahiddhāti paṭibhāganimittaṃ sasantatipariyāpannaṃ na hotīti bahiddhā. Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha – 『『avaḍḍhitānī』』ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhibhu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cāti sasampayuttajjhānaṃ abhibhāyatanaṃ. Abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha – 『『ñāṇuttariko puggalo』』ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamanasamanantarameva appanājhānuppādananti āha – 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo khippābhiññoti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanāappanaṃ neti.

Ettha ca keci 『『uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantaraṃ bhavaṅgaparivāsena upacārasevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī』』ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikaparikammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā. Tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti vutto. Saha nimittuppādenāti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ, tattha adhippāyo vuttanayeneva veditabbo. Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato. Samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāvasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ pana 『『imināssa pubbābhogo kathito』』ti vuttaṃ. Antosamāpattiyaṃ tadā tathā ābhogābhāve kasmā jhānasaññāyapīti vuttanti āha – 『『abhibhavasaññā hissa antosamāpattiyampi atthī』』ti.

我來為您直譯這段巴利文： 如同關於女人的談話稱為"關於女人"，如是關於自我而轉起的稱為"內"。"如此轉起時我們將趨向于'我'的執取"，以這樣的意向，關於自我、針對自我而轉起的，包含在有情相續中的是"內"。在那內色中，即以自己的發等為事物的遍色的意思。"由於準備而成為內色想"即由於作準備而成為內色想，非由於安止。因為緣取似相的安止不可能以內為境。但是由準備而得的內遍相是不清凈的，不像由外在準備而得的那樣清凈。故說"但彼"等。 "如是生起內準備者"即對於如是所說方式而生起內準備的補特伽羅。"但相是外"即似相不包含在自相續中故是外。"小"即如所得的碗盤等量。故說"未擴大"。"唯以小"即雖有色的注意，但此勝處唯依小說，因為此中小是勝過的因。能勝過，不論有無色的注意都能勝過，故為勝，即準備或智。此勝是處故為勝處，即禪那。或者應被勝過的，稱為處的所緣是此的，故為勝處。或者由於勝過所緣，是勝，又是處，因為對修習者的殊勝樂是所依，是意處法處性，故與相應禪那稱為勝處。所謂勝處修習唯利慧者能成就，非其他者，故說"上智之人"。"勝過而入定"此中勝過和入定是在獲得近行禪后立即生起安止禪，故說"此中與相生起同時即達安止"。"與相生起同時"是說無安止等待的特相。所謂速通者，對他而言勝處修習也是唯上智者。"此中"即在此相中。"達安止"即引導至修習安止。 此中有些人說："生起近行禪時，緣彼而轉起最少二三速行心，它們都屬於近行禪分，其後無有分等待及近行熟習而有安止，與相生起同時即達安止"，這只是他們的見解。因為不欲要等待準備的安止心路，也不應如廣大和無量禪那那樣一向要求近行禪的觀察。因此，從獲得近行禪后，經若干有分心之後達到安止，稱為"此中與相生起同時即達安止"。"與相生起同時"是意趣說，非了義說，其中意趣應如所說方式理解。非在定中，因為那時那樣的注意不可能。應知出定者的注意，是依前分修習方式，把握禪那剎那中轉起的勝過行相而轉起。但在阿毗達摩義釋中說"以此說其前分注意"。若在定中那時無如是注意，為何說"也以禪想"，為答此問而說"因為他在定中也有勝想"。

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivaḍḍhiṃ pāpitāni tathā vaḍḍhanassevettha asambhavato. Tenāha – 『『mahantānī』』ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhetvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Ettha ca –

『『Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ rūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni . Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇānī』』ti (dī. ni. 3.338, 358; a. ni. 8.65;

我來為您直譯這段巴利文： "已擴大量"即廣大量的意思，不是達到一指二指等的擴大，因為這裡不可能如此擴大。故說"大的"。"增量食"即在食器中增加給予的食物，相當於一個人在一座位上應食之量的一半食物的意思。 色想即對色的想，有此想者為有色想，無色想者為無色想。以想為首說禪那。此中不生起色想即是不得。"唯在外生起"即只在外在事物上生起。此中： "內有色想而見外色，有限的、好色惡色。內有色想而見外色，無量的、好色惡色。內無色想而見外色，有限的、好色惡色。內無色想而見外色，無量的、好色惡色。"

10.29) –

Evamidha cattāri abhibhāyatanāni āgatāni. Abhidhamme (dha. sa. 244-245) pana 『『ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī』』ti evamāgatāni. Tattha ca kāraṇaṃ abhidhammaṭṭhakathāyaṃ vuttameva. Tathā hi vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 204) –

『『Kasmā pana yathā suttante 『ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī』tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttāti. Ajjhattarūpānaṃ anabhibhavanīyato. Tattha vā hi idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamato vattabbānī』』ti.

Tatrāpi idhapi vuttāni 『『ajjhattaṃ rūpasaññī ajjhattaṃ arūpasaññīti idaṃ pana satthu desanāvilāsamattamevā』』ti. Ayaṃ panettha adhippāyo – idha vaṇṇābhogarahitāni sahitāni ca sabbāni parittāni suvaṇṇadubbaṇṇāni abhibhuyyāti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti. Tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti 『『ajjhattaṃ rūpasaññī』』tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanapattito saṅgahito. Abhidhamme pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato desetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ 『『ajjhattaṃ rūpasaññī』』ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato 『『rūpī rūpāni passatī』』tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati.

Ajjhattarūpānaṃanabhibhavanīyatoti idaṃ abhidhamme katthacipi 『『ajjhattarūpāni passatī』』ti avatvā sabbattha yaṃ vuttaṃ – 『『bahiddhā rūpāni passatī』』ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ suttante 『『bahiddhā rūpāni passatī』』ti vacanaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti. Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā. Desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathanabhāvato. Desanāvilāso hi nāma veneyyajjhāsayānurūpaṃ vijjamānassa ca pariyāyassa vibhāvanaṃ, na yassa kassaci, tasmā 『『idha pariyāyadesanattā』』tiādinā vuttappakāraṃ vavatthānaṃ desanāvilāsanibandhananti daṭṭhabbaṃ.

Suvaṇṇadubbaṇṇānīti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Na nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃyaṃcaritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ – 『『imesu panā』』tiādi vuttaṃ.

我來為您直譯這段巴利文： 如是此中出現四種勝處。但在阿毗達摩中說："內無色想而見外色，有限的好色惡色，無量的好色惡色"。其中的原因在阿毗達摩義釋中已說。如是在殊勝義釋中說： "為何不如經中所說'內有色想一人見外色，有限的'等，而在這裡四種勝處中都說內無色想？因為內色不能被勝過。不論是在那裡還是在這裡，只有外色應被勝過，所以應確定說那些。" 在那裡和在這裡所說的"內有色想內無色想，這只是佛陀說法的風格而已"。這裡的意趣是：此中一切有限的好色惡色，無論有無色的注意都應被勝過。因為經的教說是方便說。但在阿毗達摩中因為是無方便說，所以無色注意的和有色注意的分別說，因為兩者都有勝過的差別。同樣，這裡因為是方便說，解脫也有勝過的方便，所以以"內有色想"等方式，在第一第二勝處中攝入第一解脫，在第三第四勝處中攝入第二解脫，在色勝處中攝入第三解脫，因為達到勝過。但在阿毗達摩中因為是無方便說，爲了不混雜地說解脫和勝處，捨棄解脫而說勝處。一切解脫作用的禪那都在解脫教說中說。由於如"內有色想"等所說的兩種勝處在阿毗達摩的勝處中不說，以及"有色見色"等是一切解脫作用的共同說法，因此可知已作了區分。 "因為內色不能被勝過"，這是說明在阿毗達摩中任何地方都不說"見內色"，而一切處都說"見外色"的原因。由此顯示，經中"見外色"的說法是由於其他原因，而阿毗達摩中只說內無色想是由於說法風格的原因，不應尋求其他原因。內色不能被勝過是因為它們不像外色那樣明顯。說法風格應依所說的區分而理解，因為是依所化眾生的意樂而說現有的方便。所謂說法風格是依所化眾生的意樂顯示現有的方便，不是任意的，所以應知以"此中因為是方便說"等方式所說的區分是說法風格的根據。 若說"因為已由'好色惡色'而成就，故不應說青等勝處"？不是的，因為對於修習青等的人們，青等性本身是勝過的原因。因為對他們來說，純不純色的有限無量不是勝過的原因，而是青等性本身。為顯示這些有限等遍色中哪些適合何種性行者的勝處，故說"在這些中"等。

Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena, cakkhuviññāṇavīthiyā gahetabbatāvasena . Obhāsavasenāti sappabhāsatāya avabhāsanavasena. Vaṇṇadhātuyā vāti añjanarajatavatthādivaṇṇadhātuyā. Lokiyāneva rūpāvacarajjhānabhāvato.

435.Rūpīti ettha yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti. Yena visiṭṭhena rūpīti vucceyya, tadeva sasantatipariyāpannarūpanimittaṃ jhānaṃ. Idha pana paramatthato rūpibhāvasādhakanti āha – 『『ajjhattaṃ kesādīsū』』tiādi. Rūpajjhānaṃ rūpanti uttarapadalopena vuttaṃ – 『『rūpūpapattiyā』』tiādīsu (dha. sa. 160-161, 185-190 ādayo, 244-245 ādayo; vibha. 625) viya.

Subhantvevaadhimutto hotīti ayaṃ tatiyavimokkho. Idha suparisuddhanīlādivaṇṇakasiṇajjhānavasena vuttoti dassetvā idāni paṭisambhidāpāḷiyaṃ tassa brahmavihārajjhānavasena āgatabhāvaṃ dassetuṃ – 『『paṭisambhidāmagge panā』』tiādi āraddhaṃ. Idha pana uparipāḷiyaṃyeva brahmavihārānaṃ āgatattā taṃ nayaṃ paṭikkhipitvā parisuddhanīlādivaṇṇakasiṇavaseneva subhavimokkho anuññāto.

443.Parikammapathaviyāpīti akatāya vā katāya vā daḷhamaṇḍalādisaṅkhātaparikammapathaviyāpi. Uggahanimittādīnaṃ pathavīkasiṇanti nāmaṃ nissite nissayavohāravasena vuttanti daṭṭhabbaṃ, yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti.

Sīlānīti pātimokkhasaṃvarādīni cattāri sīlāni. Sodhetvāti anāpajjanena āpannavuṭṭhāpanena kilesehi appaṭipīḷanena ca visodhetvā. Tividhañhi sīlassa visodhanaṃ nāma – anāpajjanaṃ āpannavuṭṭhāpanaṃ kilesehi ca appaṭipīḷananti. Kammaṭṭhānabhāvanaṃ paribundheti uparodheti pavattituṃ na detīti palibodho rakārassa lakāraṃ katvā, paribandhoti attho. Upacchinditvāti samāpannena saṅgāhaṇena vā uparundhitvā, apalibodhaṃ katvāti attho. Kalyāṇamittaṃ upasaṅkamitvāti –

『『Piyo garu bhāvanīyo, vattā ca vacanakkhamo;

Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojako』』ti. (a. ni. 7.37) –

Evamādiguṇasamannāgataṃ ekantahitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ upasaṅkamitvā.

Ananurūpaṃvihāranti aṭṭhārasannaṃ dosānaṃ aññatarena samannāgataṃ. Vuttañhetaṃ aṭṭhakathāsu –

『『Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

『『Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmā sappāyaṃ, yattha mitto na labbhati.

『『Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā』』ti. (visuddhi.

我來為您直譯這段巴利文： "以總括方式"即以青色、青現、青光的共同方式。"以色方式"即以自性色方式。"以現方式"即以可見性方式，以眼識路可取方式。"以光方式"即以有光明的照耀方式。"或以色界"即以眼藥、銀布等色界。是世間的，因為是色界禪。 435."有色"此中，由於此人具備包含在自相續中的色，那是因為以禪那為因而成為殊勝色。由於具備此殊勝色而稱為"有色"，那就是包含在自相續中的色相禪那。但此中就勝義而言是成就有色性，故說"內在發等"等。"色"是省略後分而說的色禪，如"生色"等。 "專注于凈"，這是第三解脫。此中是依清凈青等色遍禪而說，為顯示此義，現在為顯示它在無礙解道中是依梵住禪而來，故開始說"但在無礙解道中"等。但此中因為在上經中已說梵住，所以否定那種方式，而只允許依清凈青等色遍的凈解脫。 443."在準備地上"即在未作或已作的稱為堅固輪等的準備地上。應知取相等的地遍之名是依所依能依的言說而說的，如說"床發歡呼"。 "諸戒"即四種戒：別解脫律儀等戒。"凈化"即以不犯、從所犯出離、不為煩惱壓迫而清凈。所謂戒的清凈有三種：不犯、從所犯出離、不為煩惱壓迫。"障礙"是妨礙、阻止、不讓修習業處進行，把"r"音變成"l"音，意思是遮障。"斷除"即以攝受或已證得而制止，意思是成為無障礙。"親近善友"即： "可愛尊重可敬， 能言善受教誡， 能說甚深之語， 不導向非處者。" 如是親近具足這些功德、一向求利、住增長分的善友。 "不適合的住處"即具足十八種過失之一。因為註釋中這樣說： "大寺新寺及， 舊寺在道旁， 有園花果處， 為人所希求。 城市木材地， 異性處港口， 邊地無益處， 無友可獲得。 這十八處所， 智者應了知， 遠遠地避開， 如避危險道。";

1.52);

Anurūpeti gocaragāmato nātidūranaccāsannatādīhi pañcahi aṅgehi samannāgate. Vuttañhetaṃ bhagavatā –

『『Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. Tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati 『idaṃ, bhante, kathaṃ imassa ko attho』ti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī』』ti (a. ni. 10.11).

Ettha ca nātidūraṃ naccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ rattiṃ appasaddaṃ appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekanti evaṃ pañcaṅgāni veditabbāni.

Khuddakapalibodhaṃupacchinditvāti dīghakesanakhalomānaṃ chedanena cīvarakammacīvararajanapattapacanamañcapīṭhādisodhanavasena khuddakapalibodhaṃ upacchinditvā.

我來為您直譯這段巴利文： 1.52"."適合"即具足與乞食村不太遠不太近等五支。因為世尊這樣說： "諸比丘,如何住處具足五支?此中,諸比丘,住處不太遠不太近,往來方便,日間人少,夜間寂靜少聲響,少虻蚊風熱與爬行類的觸惱。住在那住處者,容易獲得衣服、飲食、住處、病緣藥物等資具。在那住處中住著多聞、通達聖典、持法、持律、持論母的長老比丘們。時時親近他們詢問請教:'尊者,這是什麼?這個什麼意思?'那些具壽們為他開顯未開顯的,闡明未闡明的,解除他對種種可疑之處的疑惑。諸比丘,如是住處具足五支。" 此中,"不太遠不太近,往來方便"為一支,"日間人少,夜間寂靜少聲響"為一支,"少虻蚊風熱與爬行類的觸惱"為一支,"住在那住處者......資具"為一支,"在那住處中長老......解除疑惑"為一支,如是應知五支。 "斷除小障礙"即通過剪除長髮長指甲,以及整理衣物、染衣、洗缽、打掃床椅等方式斷除小障礙。

453.Uddhumātakādīsūti ettha ādi-saddena vinīlakavipubbakavicchiddakavikkhāyitakahatavikkhittakalohitakapuḷavakaaṭṭhikānaṃ saṅgaho daṭṭhabbo. Tattha bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena dhumātattā uddhumātaṃ, uddhumātameva uddhumātakaṃ, paṭikūlattā vā kucchitaṃ uddhumātanti uddhumātakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vinīlaṃ vuccati viparibhinnanīlavaṇṇaṃ, vinīlameva vinīlakaṃ, paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ, maṃsussadaṭṭhānesu rattavaṇṇassa , pubbasannicayaṭṭhānesu setavaṇṇassa, yebhuyyena ca nīlavaṇṇassa nilaṭṭhāne nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānesu vissandamānapubbaṃ vipubbaṃ, vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ. Vicchiddaṃ vuccati dvidhā chindanena apadhāritaṃ, vicchiddameva vicchiddakaṃ, paṭikūlattā vā kucchitaṃ vicchiddanti vicchiddakaṃ, vemajjhe chinnassa chavasarīrassetaṃ adhivacanaṃ. Ito ca etto ca vividhākārena soṇasiṅgālādīhi khāyitaṃ vikkhāyitaṃ, vikkhāyitameva vikkhāyitakaṃ, paṭikūlattā vā kucchitaṃ vikkhāyitanti vikkhāyitakaṃ, tathārūpassa chavasarīrassetaṃ adhivacanaṃ.

Vividhā khittaṃ vikkhittaṃ, vikkhittameva vikkhittakaṃ, paṭikūlattā vā kucchitaṃ vikkhittanti vikkhittakaṃ, aññena hatthaṃ, aññena pādaṃ, aññena sīsanti evaṃ tato tato vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Hatañca taṃ purimanayeneva vikkhittakañcāti hatavikkhittakaṃ, kākapadākārena aṅgapaccaṅgesu satthena hanitvā vuttanayeneva vikkhittassa chavasarīrassetaṃ adhivacanaṃ. Lohitaṃ kirati vikkhipati ito cito ca paggharatīti lohitakaṃ, paggharitalohitamakkhitassa chavasarīrassetaṃ adhivacanaṃ. Puḷavā vuccanti kimayo, puḷave kiratīti puḷavakaṃ, kimiparipuṇṇassa chavasarīrassetaṃ adhivacanaṃ. Aṭṭhiyeva aṭṭhikaṃ, paṭikūlattā vā kucchitaṃ aṭṭhīti aṭṭhikaṃ, aṭṭhisaṅkhalikāyapi ekaṭṭhikassapi etaṃ adhivacanaṃ. Imesu dasasu asubhesu paṭhamajjhānameva uppajjati, na dutiyādīni. Tenāha – idha 『『paṭhamajjhānasahagatā saññā』』ti. Tathā hi aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati, vinā arittena na sakkā ṭhapetuṃ. Evamevaṃ dubbalattā ārammaṇassa vitakkabaleneva cittaṃ ekaggaṃ hutvā tiṭṭhati, vinā vitakkena na sakkā ṭhapetuṃ . Tasmā paṭhamajjhānamevettha hoti, na dutiyādīni. Ārammaṇassa dubbalatā cettha paṭikūlabhāvena cittaṃ ṭhapetuṃ asamatthatā.

我來為您直譯這段巴利文： 453.在"脹尸等"中，以"等"字應知攝受青瘀、膿爛、斷壞、食殘、散亂、血涂、蟲噉、骸骨。其中，如皮袋被風吹脹，由於命終后依次升起的腫脹狀態而膨脹為脹尸，脹尸即是脹尸，或因厭惡而稱為可厭的脹尸為脹尸，這是那樣的死屍的名稱。青瘀稱為變壞的青色，青瘀即是青瘀，或因厭惡而稱為可厭的青瘀為青瘀，這是在肉多處呈紅色、在膿集處呈白色、大部分呈青色、在青處如穿著青衣的死屍的名稱。在破裂處流出膿液為膿爛，膿爛即是膿爛，或因厭惡而稱為可厭的膿爛為膿爛，這是那樣的死屍的名稱。斷壞稱為被切成兩半而分開，斷壞即是斷壞，或因厭惡而稱為可厭的斷壞為斷壞，這是中間被切開的死屍的名稱。被狗狐等以種種方式從這裡那裡啃食為食殘，食殘即是食殘，或因厭惡而稱為可厭的食殘為食殘，這是那樣的死屍的名稱。 以種種方式拋散為散亂，散亂即是散亂，或因厭惡而稱為可厭的散亂為散亂，這是手在此處、腳在彼處、頭在另處，如是散佈各處的死屍的名稱。被殺且如前方式散亂為殺散，這是以鴉爪形在肢體部分用刀殺害后如所說方式散亂的死屍的名稱。散佈血液，從這裡那裡流出為血涂，這是流血沾染的死屍的名稱。蟲稱為蛆，散佈蟲為蟲噉，這是充滿蛆蟲的死屍的名稱。骨即是骨，或因厭惡而稱為可厭的骨為骨，這是骨架或單骨的名稱。在這十種不凈中只生起初禪，不生第二禪等。故說此中"與初禪相應的想"。如是，如在水未平靜的急流河中，船隻依靠槳力而住，無槳不能使住。如是由於所緣羸弱，心只依尋力而一境住，無尋不能使住。所以此中只有初禪，無第二禪等。此中所緣的羸弱性即是因厭惡而不能令心安住的狀態。

『『Rukkho mato, lohaṃ mata』』ntiādīsu yaṃ khandhappabandhaṃ upādāya rukkhādisamaññā, tasmiṃ anupacchinnepi allatādivigamanaṃ nissāya matavohāro sammutimaraṇaṃ. Saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ. Samucchedamaraṇanti arahato santānassa sabbaso ucchedabhūtaṃ maraṇaṃ. Vipassanābhāvanāvasena cetaṃ vuttaṃ. Maraṇānussatibhāvanāyaṃ pana tividhampetaṃ nādhippetaṃ asaṃvegavatthuto anupaṭṭhahanato abāhullato ca. Maraṇānussatiyañhi ekena bhavena paricchinnassa jīvitindriyappabandhassa vicchedo maraṇanti adhippeto saṃvegavatthuto upaṭṭhahanato bāhullato ca. Idāni imameva maraṇaṃ sandhāya vikappantaraṃ dassento, 『『heṭṭhā vuttalakkhaṇā vā』』tiādimāha.

Asitapītādibhedeti asitapītakhāyitasāyitappabhede, asitabbakhāditabbasāyitabbavibhāgeti attho kālabhedavacanicchāya abhāvato yathā 『『duddha』』nti. Kabaḷaṃ karīyatīti kabaḷīkāro, āharīyatīti āhāro, kabaḷīkāro ca so āhāro cāti kabaḷīkārāhāro. Vatthuvasena cetaṃ vuttaṃ. Savatthuko eva hi āhāro idha kammaṭṭhānabhāvena adhippeto. Ojālakkhaṇo pana āhāro ojaṭṭhamakaṃ rūpaṃ āharatīti āhāroti vuccati. So idha nādhippeto paṭikūlākāraggahaṇassa asambhavato. Nava paṭikūlānīti gamanapariyesanaparibhogāsayanidānaaparipakkaparipakkaphalanissandappaṭikūlavasena nava paṭikūlāni. Samakkhanappaṭikūlaṃ pana paribhogādīsu labbhamānattā idha visuṃ na gahitaṃ, aññathā tena saddhiṃ 『『dasa paṭikūlānī』』ti vattabbaṃ. Visuddhimagge (visuddhi. 1.303-304) pana samakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti visuṃ gahetvā dasahākārehi paṭikūlatā vuttā.

Uppajjanakasaññanti paṭikūlākāraggahaṇavasena uppajjanakasaññaṃ. Saññāsaddo cāyaṃ 『『rūpasaññā saddasaññā』』tiādīsu (saṃ. ni.

我來為您直譯這段巴利文： "樹死了、鐵死了"等中，依據蘊相續而有樹等名稱，雖然相續未斷，但由於失去濕潤等而有死的言說，這是世俗死。諸行剎那破壞稱為剎那死。斷絕死即是阿羅漢相續完全斷絕的死。這是依毗婆舍那修習而說的。但在死隨念修習中不意指這三種死，因為不是令人生起厭離之事，不現起，也不普遍。因為在死隨念中，意指一有限定的命根相續的斷絕為死，因為是令人生起厭離之事，現起且普遍。現在為顯示關於這死的另一種分別，故說"或如前所說相"等。 "食飲等差別"即食飲嚼嘗的差別，是可食可飲可嚼可嘗的區分的意思，因為無時間差別說的意欲，如說"牛乳"。做成團塊稱為團食，取來稱為食，團食且是食稱為段食。這是依事物而說的。因為此中作為業處而意指的食唯有具事物的。但以滋養為相的食因運載八種滋養色而稱為食。這在此中不意指，因為不能取厭惡行相。"九種厭惡"即依行走、尋求、受用、儲存、因緣、未消化、已消化、果報、流出而有九種厭惡。涂染厭惡因為包含在受用等中，此中不別立，否則連同它應說"十種厭惡"。但在清凈道論中，雖然涂染可包含在受用等中，但依流出而特別厭惡，故別立，而說十種行相的厭惡性。 "所生之想"即依取厭惡行相而生之想。此想字如"色想聲想"等中

3.57) sañjānanalakkhaṇe dhamme āgato, 『『aniccasaññā dukkhasaññā』』tiādīsu vipassanāya āgato, 『『uddhumātakasaññāti vā sopākarūpasaññāti vā ime dhammā ekaṭṭhā, udāhu nānaṭṭhā』』tiādīsu samathe āgato. Idha pana samathassa parikamme daṭṭhabbo. Āhārehi paṭikūlākāraggahaṇaṃ, tappabhāvitaṃ vā upacārajjhānaṃ idha 『『āhāre paṭikūlasaññā』』ti adhippetaṃ.

Ukkaṇṭhitasaññanti nibbindanākārena uppajjanakasaññaṃ. Aniccasaññanti ettha aniccaṃ khandhapañcakaṃ uppādavayaññathattabhāvato, hutvā abhāvato vā, tasmiṃ anicce khandhapañcake aniccanti uppajjamānā aniccalakkhaṇapariggāhikā saññā aniccasaññā. Tenāha – 『『pañcannaṃ upādānakkhandhāna』』ntiādi. Tattha udayo nibbattilakkhaṇaṃ, vayo vipariṇāmalakkhaṇaṃ, aññathattaṃ jarā. Udayabbayaññathattaggahaṇena aniccalakkhaṇaṃ dasseti. Uppādavayaññathattabhāvato hi khandhapañcakaṃ aniccanti vuccati. Yassa ca sabhāvena khandhapañcakaṃ aniccanti vuccati, taṃ aniccalakkhaṇaṃ. Tena hi taṃ aniccanti lakkhīyati, aniccalakkhaṇañca udayabbayānaṃ amanasikārā santatiyā paṭicchannattā na upaṭṭhāti, udayabbayaṃ pana pariggahetvā santatiyā vikopitāya aniccalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Na hi sammadeva udayabbayaṃ sallakkhentassa pubbāpariyena pavattamānānaṃ dhammānaṃ aññoññabhāvaṃ sallakkhaṇena santatiyā ugghāṭitāya dhammā sambandhabhāvena upaṭṭhahanti, atha kho ayosalākā viya asambandhabhāvenāti suṭṭhutaraṃ aniccalakkhaṇaṃ pākaṭaṃ hoti.

『『Yadaniccaṃ, taṃ dukkha』』nti (saṃ. ni. 3.15, 45, 46, 76, 77, 85; 2.

我來為您直譯這段巴利文： 3.57"."用於有識別特徵的法中，如"無常想、苦想"等中用於毗婆舍那，如"脹尸想或[其他]相似色想，這些法是一義還是異義"等中用於奢摩他。但此中應視為奢摩他的準備。對食物取厭惡行相，或由此修習的近行禪，此中意指為"食厭惡想"。 "厭倦想"即以厭離行相而生起的想。"無常想"中，五蘊是無常的，因為有生滅變異，或因為有已無，對此無常五蘊生起無常之想，把握無常相的想是無常想。故說"對五取蘊"等。其中，生起是生相，滅是變異相，變異是老。以取生滅變異顯示無常相。因為五蘊由於有生滅變異而稱為無常。以何自性說五蘊為無常，那是無常相。因為由此而標示它為無常，而無常相因不作意生滅而被相續所遮蔽而不現起，但把握生滅而破壞相續時，無常相如其本質而現起。因為對正確觀察生滅者，由於觀察前後生起諸法的互異性而打破相續，諸法不以相續狀態現起，而是如鐵條般以不相續狀態現起，因此無常相更加明顯。 "凡無常者即是苦"';

4.1, 4) vacanato tadeva khandhapañcakaṃ abhiṇhappaṭipīḷanato dukkhaṃ, abhiṇhappaṭipīḷanākāro pana dukkhalakkhaṇaṃ. Tenevāha – 『『anicce khandhapañcake…pe… saññaṃ bhāvetī』』ti. Tattha paṭipīḷanaṃ nāma yathāpariggahitaṃ udayavayavasena saṅkhārānaṃ nirantaraṃ paṭipīḷiyamānatā vibādhiyamānatā. Dukkhalakkhaṇañca abhiṇhasampaṭipīḷanassa amanasikārā iriyāpathehi paṭicchannattā na upaṭṭhāti, abhiṇhasampaṭipīḷanaṃ pana manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Tathā hi iriyāpathehi paṭicchannattā dukkhalakkhaṇaṃ na upaṭṭhāti, te ca iriyāpathā abhiṇhasampaṭipīḷanāmanasikārena paṭicchādakā jātā. Ekasmiñhi iriyāpathe uppannassa dukkhassa vinodakaṃ iriyāpathantaraṃ tassa paṭicchādakaṃ viya hoti, evaṃ sesāpi. Iriyāpathānaṃ pana taṃtaṃdukkhapatitākārabhāve yāthāvato ñāte tesaṃ dukkhappaṭicchādakabhāvo ugghāṭito nāma hoti saṅkhārānaṃ nirantaraṃ dukkhābhitunnatāya pākaṭabhāvato. Tasmā abhiṇhasampaṭipīḷanaṃ manasi karitvā iriyāpathe labbhamānadukkhappaṭicchādakabhāve ugghāṭite dukkhalakkhaṇaṃ yāthāvasarasato upaṭṭhāti.

『『Yaṃ dukkhaṃ, tadanattā』』ti vacanato tadeva khandhapañcakaṃ avasavattanato anattā, avasavattanākāro pana anattalakkhaṇaṃ. Tenāha – 『『paṭipīḷanaṭṭhenā』』tiādi . Anattalakkhaṇañca nānādhātuvinibbhogassa amanasikārā ghanena paṭicchannattā na upaṭṭhāti, nānādhātuyo pana vinibbhujjitvā 『『aññā pathavīdhātu, aññā āpodhātū』』tiādinā, 『『añño phasso, aññā vedanā』』tiādinā ca visuṃ visuṃ katvā ghanavinibbhoge kate samūhaghane kiccārammaṇaghane ca bhedite anattalakkhaṇaṃ yāthāvasarasato upaṭṭhāti. Yā hesā aññamaññūpatthambhesu samuditesu rūpārūpadhammesu ekattābhinivesavasena aparimadditasaṅkhārehi mamāyamānā samūhaghanatā, tathā tesaṃ tesaṃ dhammānaṃ kiccabhedassa satipi paṭiniyatabhāve ekato gayhamānā kiccaghanatā, tathā sārammaṇadhammānaṃ satipi ārammaṇakaraṇabhede ekato gayhamānā ārammaṇaghanatā. Sā catūsu dhātūsu ñāṇena vinibbhujitvā dissamānāsu hatthena parimaddiyamāno pheṇapiṇḍo viya vilīnaṃ āgacchati, yathāpaccayaṃ pavattamānā suññā ete dhammamattāti avasavattanākārasaṅkhātaṃ anattalakkhaṇaṃ pākaṭataraṃ hoti.

Aparaaccharāsaṅghātavaggavaṇṇanā niṭṭhitā.

1. Kāyagatāsativaggavaṇṇanā

563.Cetasāphuṭoti cittena pharito. Cittena pharaṇañca samuddassa dvidhā sambhavatīti āha – 『『duvidhaṃ pharaṇa』』ntiādi. Purimena atthenāti 『『sampayogavasena vijjaṃ bhajantī』』ti vuttena atthena. Pacchimenāti 『『vijjābhāge vijjākoṭṭhāse vattantī』』ti vuttena.

564.Mahato saṃvegāya saṃvattatītiādīsu ayaṃ pana aparo nayo. Yāthāvato kāyasabhāvappavedanato mahato saṃvegāya saṃvattati. Atthāyāti diṭṭhadhammikādiatthāya. Yogakkhemāyāti catūhi yogehi khemabhāvāya. Satisampajaññāyāti sabbattha satiavippavāsāya sattaṭṭhāniyasampajaññāya ca. Ñāṇadassanappaṭilābhāyāti vipassanāñāṇādhigamāya. Vijjāvimuttiphalasacchikiriyāyāti tisso vijjā cittassa adhimutti nibbānaṃ cattāri sāmaññaphalānīti etesaṃ paccakkhakaraṇāya.

我來為您直譯這段巴利文： 4.1"."所說，那同一五蘊因為恒常壓迫故是苦，而恒常壓迫的行相即是苦相。因此說："對無常五蘊......修習想"。其中，所謂壓迫即是諸行如所把握地依生滅而不斷被壓迫被逼迫。而苦相因不作意恒常壓迫而被威儀所遮蔽而不現起，但作意恒常壓迫而揭開威儀中可得的苦的遮蔽性時，苦相如其本質而現起。因此，由於被威儀所遮蔽，苦相不現起，而這些威儀因作意恒常壓迫而成為遮蔽。因為在一個威儀中生起的苦，另一個威儀成為它的消除者而似乎遮蔽它，其餘威儀也是如此。但當如實知道威儀是各種苦所依的行相時，它們的苦遮蔽性就被揭開了，因為諸行不斷地為苦所壓迫而明顯。所以作意恒常壓迫而揭開威儀中可得的苦的遮蔽性時，苦相如其本質而現起。 "凡苦者即是無我"所說，那同一五蘊因為不受自在而是無我，而不受自在的行相即是無我相。因此說："以壓迫義"等。而無我相因不作意諸界的分別而被密集所遮蔽而不現起，但分別諸界而"此是地界，彼是水界"等，"此是觸，彼是受"等，如是分別而破除密集，破除聚合密集、作用密集和所緣密集時，無我相如其本質而現起。因為這在互相支援而和合的色非色法中，由於執取一性而未被觀察諸行所愛著的聚合密集性，同樣，雖然那些法的作用有差別而有確定性，但被一起把握的作用密集性，同樣，有所緣諸法雖然有作所緣的差別，但被一起把握的所緣密集性。它在以智分別四界而被見時，如被手揉捏的泡沫團那樣消散，這些法依緣而轉起，空無，稱為不受自在行相的無我相更加明顯。 另一個彈指品釋義完畢。 19.身至念品釋義 563.以心遍滿，即被心遍滿。而以心遍滿於海有兩種生起，故說："遍滿有二種"等。以前義，即以"依相應而親近明"所說的義。以後義，即以"轉于明分明份"所說的義。 564.導向大警惕等中，這是另一種方法。由於如實宣說身的自性而導向大警惕。利益即現法等利益。安穩離軛即從四軛得安穩。念與正知即一切處不離念及七處正知。獲得智見即證得毗婆舍那智。作證明、解脫與果即現證三明、心解脫、涅槃與四沙門果。

584.Paññāpaṭilābhāyātiādīsu soḷasasu padesu paññāpaṭilābhāya paññāvuddhiyā paññāvepullāya paññābāhullāyāti imāni cattāri paññāvasena bhāvavacanāni, sesāni dvādasa puggalavasena bhāvavacanāni. Sappurisasaṃsevoti sappurisānaṃ bhajanaṃ. Saddhammassavananti tesaṃ sappurisānaṃ santike sīlādippaṭipattidīpakassa saddhammavacanassa savanaṃ. Yoniso manasikāroti sutānaṃ dhammānaṃ atthūpaparikkhāvasena upāyena manasikāro. Dhammānudhammappaṭipattīti lokuttaradhamme anugatassa sīlādippaṭipadādhammassa paṭipajjanaṃ.

Channaṃ abhiññāñāṇānanti iddhividhadibbasotacetopariyapubbenivāsadibbacakkhuāsavakkhayañāṇānaṃ. Tesattatīnaṃ ñāṇānanti paṭisambhidāpāḷiyaṃ (paṭi. ma. 1.1-2 mātikā) 『『sotāvadhāne paññā sutamaye ñāṇaṃ, sutvāna saṃvare paññā sīlamaye ñāṇa』』ntiādinā ñāṇakathāya niddiṭṭhānaṃ sāvakasādhāraṇāsādhāraṇānaṃ ñāṇānaṃ. Imesañhi tesattatiñāṇānaṃ sutamayañāṇādīni sattasaṭṭhiñāṇāni sāvakassa sādhāraṇāni, 『『indriyaparopariyatte ñāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ, yamakapāṭihīre ñāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇa』』nti (paṭi. ma. 1.68-73 mātikā) imāni cha asādhāraṇañāṇāni sāvakehi.

Sattasattatīnaṃñāṇānanti ettha –

『『Jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Atītampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Anāgatampi addhānaṃ jātipaccayā jarāmaraṇanti ñāṇaṃ, asati jātiyā natthi jarāmaraṇanti ñāṇaṃ. Yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇaṃ. Bhavapaccayā jātīti ñāṇaṃ…pe… upādānapaccayā bhavoti ñāṇaṃ, taṇhāpaccayā upādānanti ñāṇaṃ, vedanāpaccayā taṇhāti ñāṇaṃ, phassapaccayā vedanāti ñāṇaṃ, saḷāyatanapaccayā phassoti ñāṇaṃ, nāmarūpapaccayā saḷāyatananti ñāṇaṃ, viññāṇapaccayā nāmarūpanti ñāṇaṃ, saṅkhārapaccayā viññāṇanti ñāṇaṃ, avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, atītampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, anāgatampi addhānaṃ avijjāpaccayā saṅkhārāti ñāṇaṃ, asati avijjāya natthi saṅkhārāti ñāṇaṃ, yampissa taṃ dhammaṭṭhitiñāṇaṃ, tampi khayadhamaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti ñāṇa』』nti –

Bhagavatā nidānavagge (saṃ. ni.

我來為您直譯這段巴利文： 584"."獲得慧等"十六句中，"獲得慧、增長慧、廣大慧、充滿慧"這四句是依慧而說的狀態語，其餘十二句是依人而說的狀態語。"親近善士"即親近善人。"聽聞正法"即在那些善人處聽聞開示戒等修習的正法語。"如理作意"即以考察義理的方式如方法而作意所聞之法。"法隨法行"即踐行隨順出世間法的戒等修行法。 "六種神通智"即神變、天耳、他心、宿住隨念、天眼、漏盡智。"七十三智"即無礙解道中"于聽聞處慧是聞所成智，聞已於防護慧是戒所成智"等智論中所說的共、不共聲聞的諸智。因為這七十三智中，聞所成智等六十七智是聲聞所共有的，"根上下智、眾生意樂隨眠智、雙神變智、大悲定智、一切智、無礙智"這六智是聲聞所不共有的。 "七十七智"中： "生緣老死之智，無生則無老死之智。過去世生緣老死之智，無生則無老死之智。未來世生緣老死之智，無生則無老死之智。那法住智也是壞法、滅法、離法、滅法之智。有緣生之智......取緣有之智，愛緣取之智，受緣愛之智，觸緣受之智，六處緣觸之智，名色緣六處之智，識緣名色之智，行緣識之智，無明緣行之智，無無明則無行之智，過去世無明緣行之智，無無明則無行之智，未來世無明緣行之智，無無明則無行之智，那法住智也是壞法、滅法、離法、滅法之智。" 世尊在因緣品中;

2.34-35) jarāmaraṇādīsu ekādasasu paṭiccasamuppādaṅgesu paccekaṃ satta satta katvā vuttāni sattasattatiñāṇāni.

Tattha dhammaṭṭhitiñāṇanti paccayākārañāṇaṃ. Paccayākāro hi dhammānaṃ pavattisaṅkhātāya ṭhitiyā kāraṇattā 『『dhammaṭṭhitī』』ti vuccati, tattha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, 『『jātipaccayā jarāmaraṇa』』ntiādinā vuttasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvanti attho.

Lābhotiādīsu lābhoyeva upasaggena visesetvā 『『paṭilābho』』ti vutto. Puna tasseva atthavivaraṇavasena 『『patti sampattī』』ti vuttaṃ. Phusanāti adhigamanavasena phusanā. Sacchikiriyāti paṭilābhasacchikiriyā. Upasampadāti nipphādanā.

Sattannañcasekkhānanti tisso sikkhā sikkhantīti sekkhasaññitānaṃ sotāpattimaggaṭṭhādīnaṃ sattannaṃ. Puthujjanakalyāṇakassa cāti nibbānagāminiyā paṭipadāya yuttattā sundaraṭṭhena kalyāṇasaññitassa puthujjanassa. Vaḍḍhitaṃ vaḍḍhanaṃ ekāyāti vaḍḍhitavaḍḍhanā. Yathāvuttānaṃ aṭṭhannampi paññānaṃ vasena visesatova arahato paññāvasena paññāvuddhiyā. Tathā paññāvepullāya.

Yassa kassacipi visesato anurūpadhammassa mahantaṃ nāma kiccasiddhiyā veditabbanti tadassa kiccasiddhiyā dassento 『『mahante atthe pariggaṇhātī』』tiādimāha. Tattha atthādīnaṃ mahantabhāvo mahāvisayatāya veditabbo, mahāvisayatā ca tesaṃ paṭisambhidāmagge āgatanayena veditabbā. Sīlakkhandhassa pana hetumahantatāya, paccayamahantatāya, nissayamahantatāya , pabhedamahantatāya, kiccamahantatāya, phalamahantatāya, ānisaṃsamahantatāya ca mahantabhāvo veditabbo. Tattha hetu alobhādayo. Paccayo hirottappasaddhāsativīriyādayo. Nissayo sāvakabodhipaccekabodhiniyatatā taṃsamaṅgino ca purisavisesā. Pabhedo cārittavārittādivibhāgo. Kiccaṃ tadaṅgādivasena paṭipakkhavidhamanaṃ. Phalaṃ saggasampadā nibbānasampadā ca. Ānisaṃso piyamanāpatādi. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.9) ākaṅkheyyasuttādīsu (ma. ni.

我來為您直譯這段巴利文： 2.34-35"."對老死等十一緣起支，每支各說七種，共成七十七智。 其中，"法住智"即緣相智。因為緣起是諸法運轉所說的住立之因，故稱"法住"，對此的智為法住智，這是對"生緣老死"等所說的六種智的稱呼。"壞法"即趨向壞滅的自性。"滅法"即趨向滅沒的自性。"離法"即趨向離染的自性。"滅法"即趨向息滅的自性的意思。 在"獲得"等中，獲得即以字首詞區別而說為"證得"。又為顯示它的義而說"得、成就"。"觸"即依證得而觸。"作證"即獲得的作證。"具足"即成就。 "七有學"即修學三學而稱為有學的從預流道住等七種。"及凡夫賢者"即因行趣涅槃之道而以善美義稱為賢者的凡夫。"增長增進第一"即增長增進。特別是依上述八種慧，尤其是依阿羅漢的慧而有慧的增長。同樣關於慧的廣大。 任何適應之法的殊勝性應由作用的成就而知，為顯示它的作用成就而說"把握大義"等。其中義等的殊勝性應由大所緣性而知，大所緣性應依無礙解道所說方法而知。而戒蘊的殊勝性應由因殊勝性、緣殊勝性、所依殊勝性、差別殊勝性、作用殊勝性、果殊勝性、功德殊勝性而知。其中，因是無貪等。緣是慚愧、信、念、精進等。所依是聲聞菩提、獨覺菩提的決定性及具足此者的殊勝人。差別是行戒、止戒等的區分。作用是依彼分等而斷除對立。果是天界成就和涅槃成就。功德是可親可愛等。這裡是略說，詳細則如清凈道論、若愿經等中;

1.64 ādayo) ca āgatanayena veditabbo. Iminā nayena samādhikkhandhādīnampi mahantatā yathārahaṃ niddhāretvā vattabbā. Ṭhānāṭṭhānādīnaṃ mahantabhāvo pana mahāvisayatāya veditabbo. Tattha ṭhānāṭṭhānānaṃ mahāvisayatā bahudhātukasuttādīsu āgatanayena veditabbā.

Vihārasamāpattīnaṃ mahāvisayatā samādhikkhandhe mahāvisayatāniddhāraṇanayena veditabbā, ariyasaccānaṃ sakalayānasaṅgāhakato saccavibhaṅge (vibha. 189 ādayo) taṃsaṃvaṇṇanāsu (vibha. aṭṭha. 189 ādayo) ca āgatanayena, satipaṭṭhānādīnaṃ satipaṭṭhānavibhaṅgādīsu (vibha. 355 ādayo) taṃsaṃvaṇṇanādīsu (vibha. aṭṭha. 355 ādayo) ca āgatanayena, sāmaññaphalānaṃ mahato hitassa mahato sukhassa mahato atthassa mahato yogakkhemassa nipphattibhāvato santapaṇītaatakkāvacarapaṇḍitavedanīyabhāvato, abhiññānaṃ mahāsambhārato mahāvisayato mahākiccato mahānubhāvato mahānipphattito, nibbānassa madanimmadanādimahatthasiddhito ca mahantabhāvo veditabbo. Pariggaṇhātīti sabhāvādito paricchijja gaṇhāti jānāti, paṭivijjhatīti attho.

Puthupaññāti etthāpi vuttanayānusārena attho veditabbo. Ayaṃ pana viseso – puthu nānākkhandhesu ñāṇaṃ pavattatīti 『『ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāmā』』ti evaṃ pañcannaṃ khandhānaṃ nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tesupi ekavidhena rūpakkhandho…pe… ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho…pe… bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… bahuvidhena saññākkhandho. Ekavidhena saṅkhārakkhandho…pe… bahuvidhena saṅkhārakkhandho. Ekavidhena viññāṇakkhandho…pe… bahuvidhena viññāṇakkhandhoti evaṃ ekekassa khandhassa ekavidhādivasena atītādivasenapi nānākaraṇaṃ paṭicca ñāṇaṃ pavattati.

Puthu nānādhātūsūti 『『ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmikā』』ti evaṃ dhātūsu nānākaraṇaṃ paṭicca ñāṇaṃ pavattati. Tayidaṃ upādinnadhātuvasena vuttaṃ. Paccekabuddhānañhi dvinnañca aggasāvakānaṃ upādinnadhātūsu eva nānākaraṇaṃ paṭicca ñāṇaṃ pavattati, tañca kho ekadesatova, na nippadesato. Bahiddhā anupādinnadhātūnaṃ nānākaraṇaṃ tesaṃ avisayova, sabbaññubuddhānaṃyeva pana 『『imāya dhātuyā ussannattā imassa rukkhassa khandho seto hoti, imassa kāḷo, imassa maṭṭho, imassa kharo, imassa bahalataco, imassa sukkhataco. Imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ. Imassa pupphaṃ nīlaṃ, pītaṃ, lohitaṃ, odātaṃ, sugandhaṃ, duggandhaṃ, missakagandhaṃ. Phalaṃ khuddakaṃ, mahantaṃ, dīghaṃ, vaṭṭaṃ, suvaṇṇaṃ, dubbaṇṇaṃ, maṭṭhaṃ, pharusaṃ, sugandhaṃ, duggandhaṃ, madhuraṃ, tittakaṃ, ambilaṃ, kaṭukaṃ, kasāvaṃ. Kaṇṭako tikhiṇo, atikhiṇo, ujuko, kuṭilo, tambo, nīlo, lohito, odāto』』tiādinā dhātunānattaṃ paṭicca ñāṇaṃ pavattati.

Puthu nānāāyatanesūti 『『idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā』』ti evaṃ āyatananānattaṃ paṭicca ñāṇaṃ pavattati.

我來為您直譯這段巴利文： 1.64"."等說的方法而知。依此方法，定蘊等的殊勝性也應按其適當而抉擇而說。處非處等的殊勝性則應由大所緣性而知。其中，處非處的大所緣性應依多界經等所說方法而知。 住處和定的大所緣性應依定蘊中大所緣性抉擇方法而知，聖諦的大所緣性應依包括一切乘的諦分別及其註釋中所說方法而知，念處等的大所緣性應依念處分別等及其註釋等中所說方法而知，沙門果的大所緣性應依成就大利、大樂、大義、大安穩，及是寂靜、殊勝、超尋思、智者所證知性而知，神通的大所緣性應依大資糧性、大所緣性、大作用性、大威力性、大成就性而知，涅槃的大所緣性應依破除憍慢等大義的成就而知。"把握"即從自性等確定而取、了知，即通達的意思。 "廣慧"中義也應依所說方法而知。這是差別：廣慧于諸蘊中智運轉，即"這是色蘊......這是識蘊"如是依五蘊的差別而智運轉。在彼等中也是，一種色蘊......十一種色蘊。一種受蘊......多種受蘊。一種想蘊......多種想蘊。一種行蘊......多種行蘊。一種識蘊......多種識蘊，如是依每一蘊的一種等及過去等而智運轉。 "廣于諸界"即"這是眼界......這是意識界。其中十六界是欲界，二界是四地"，如是依諸界差別而智運轉。這是依所執受界而說。因為獨覺佛和二大弟子的智只依所執受界的差別而運轉，而且是依一分，不是依全分。外在非所執受界的差別不是他們的境界，而只有遍知佛的智運轉于"由於此界增盛，此樹的樹幹是白的，此是黑的，此是光滑的，此是粗糙的，此是厚皮的，此是薄皮的。此葉依色形等如是。此花是藍的、黃的、紅的、白的、香的、臭的、雜香的。果實是小的、大的、長的、圓的、色好的、色差的、滑的、粗的、香的、臭的、甜的、苦的、酸的、辣的、澀的。刺是銳利的、極銳利的、正直的、彎曲的、銅色的、藍的、紅的、白的"等界差別。 "廣于諸處"即"這是眼處......這是法處。其中十處是欲界，二處是四地"，如是依處差別而智運轉。

Puthu nānāpaṭiccasamuppādesūti ajjhattabahiddhābhedato santānabhedato ca nānappabhedesu paṭiccasamuppādaṅgesu. Avijjādiaṅgāni hi paccekaṃ paṭiccasamuppādasaññitāni. Tenāha – saṅkhārapiṭake 『『dvādasa paccayā dvādasa paṭiccasamuppādā』』ti (saṃ. ni. ṭī. 1.

我來為您直譯這段巴利文： "廣于諸緣起"即依內外差別和相續差別而有種種差別的緣起支。因為無明等支各稱為緣起。故在行藏說："十二緣十二緣起"。

1.110).

Puthu nānāsuññatamanupalabbhesūti nānāsabhāvesu niccasārādivirahitesu suññasabhāvesu, tato eva itthipurisaattattaniyādivasena anupalabbhamānasabhāvesu. Ma-kāro hettha padasandhikaro.

Puthunānāatthesūti atthapaṭisambhidāvisayesu paccayuppannādinānāatthesu. Dhammesūti dhammapaṭisambhidāvisayesu paccayādinānādhammesu. Niruttīsūti tesaṃyeva atthadhammānaṃ niddhāraṇavacanasaṅkhātesu nānāniruttīsu. Puthu nānāpaṭibhānesūti atthapaṭisambhidādivisayesu imāni ñāṇāni idamatthajotakānīti tathā tathā paṭibhānato upatiṭṭhanato paṭibhānānīti laddhanāmesu nānāñāṇesu.

Puthu nānāsīlakkhandhesūtiādīsu sīlassa puthuttaṃ nānattañca vuttameva, itaresaṃ pana vuttanayānusārena suviññeyyattā pākaṭameva. Yaṃ pana abhinnaṃ ekameva nibbānaṃ, tattha upacāravasena puthuttaṃ gahetabbanti āha – 『『puthu nānājanasādhāraṇe dhamme samatikkammā』』ti. Tenassa madanimmadanādipariyāyena puthuttaṃ paridīpitaṃ hoti.

Vipule attheti mahante atthe. Mahantapariyāyo hi vipulasaddo. Gambhīresūti sasādīhi viya mahāsamuddo anupacitañāṇasambhārehi alabbhaneyyappatiṭṭhesu khandhesu ñāṇaṃ pavattatīti visayassa gambhīratāya ñāṇassa gambhīratā vibhāvitā.

Tikkhavisadabhāvādiguṇehi asādhāraṇattā paresaṃ paññāya na sāmantā, atha kho suvidūravidūreti asamantapaññā ākārassa rassattaṃ katvā. Keci 『『asamatthapaññā』』ti paṭhanti, tesaṃ yathāvuttaguṇehi aññehi asādhāraṇattā natthi etissā kāyaci samatthanti asamatthā paññāti yojanā. Atthavavatthānatoti atthappabhedassa yāthāvato sanniṭṭhānato. Na añño koci sakkoti abhisambhavitunti ñāṇagatiyā sampāpuṇituṃ na añño kocipi sakkoti, tasmā ayaṃ suvidūravidūreti asamantapaññā. Idāni puggalantaravasena asamantapaññaṃ vibhāvetuṃ, 『『puthujjanakalyāṇakassā』』tiādi āraddhaṃ.

『『Paññāpabhedakusalo abhinnañāṇo adhigatappaṭisambhido catuvesārajjappatto dasabaladhārī purisāsabho purisasīho purisanāgo purisājañño purisadhorayho anantañāṇo anantatejo anantayaso aḍḍho mahaddhano balavā netā vinetā anunetā paññāpetā vinijjhāpetā pekkhatā pasādetā. So hi bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugāmī ca pana etarahi sāvakā viharanti pacchā samannāgatā.

『『So hi bhagavā jānaṃ jānāti, passaṃ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato, natthi tassa bhagavato aññātaṃ adiṭṭhaṃ aviditaṃ asacchikataṃ aphassitaṃ paññāya. Atītaṃ anāgataṃ paccuppannaṃ upādāya sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchanti, yaṃ kiñci neyyaṃ nāma atthi taṃ sabbaṃ jānitabbaṃ, attattho vā parattho vā ubhayattho vā diṭṭhadhammiko vā attho samparāyiko vā attho uttāno vā attho gambhīro vā attho gūḷho vā attho paṭicchanno vā attho neyyo vā attho nīto vā attho anavajjo vā attho nikkileso vā attho vodāno vā attho paramattho vā attho, sabbaṃ taṃ antobuddhañāṇe parivattati.

我來為您直譯這段巴利文： 1.110"."。 "廣于諸空無所得"即于種種自性的離常實等的空自性，由此即依女人、男人、我、我所等而無所得自性。這裡"ma"字是連音。 "廣于諸義"即于義無礙解境界的緣生等種種義。"諸法"即於法無礙解境界的緣等種種法。"諸詞"即于彼等義法的抉擇言說所稱的種種詞。"廣于諸辯"即于義無礙解等境界中，"此等智慧顯此義"如是如是辯才而現起稱為辯才的種種智。 在"廣于諸戒蘊"等中，戒的廣大和差別已說，其餘的則依所說方法易於了知而明顯。但那不分別而為一的涅槃，其中應依近行而取廣大性，故說"超越諸凡夫共法"。由此顯示它依破憍等差別而有廣大性。 "廣大義"即大義。因為"廣大"字是"大"的同義詞。"甚深"即如兔子等對大海一樣，智資糧未積集者不能得立足處的諸蘊中智運轉，即依所緣的甚深性而顯示智的甚深性。 因銳利、明凈等功德的不共，非他人慧的鄰近，而是極遠遠，故"不鄰慧"，作短音。有些人讀作"不等慧"，對他們來說，因上述功德與他人不共，此慧無任何相等，故是不等慧的解釋。"由義決定"即由義差別的如實決定。"無他任何能及"即無任何他人能以智道到達，故此是極遠遠的不鄰慧。現在為顯示依其他補特伽羅的不鄰慧而開始說"凡夫賢者"等。 "善巧慧差別、智不分別、已得無礙解、得四無畏、持十力、人牛王、人獅子、人龍象、人良馬、人調御、無量智、無量威力、無量名稱、富有、大財、有力、引導者、教導者、隨導者、令知者、令通達者、觀察者、令凈信者。彼世尊實是未生道的令生者，未起道的令起者，未說道的說者，知道者、見道者、善巧道者。而現在諸聲聞住于隨道，後來具足。 "彼世尊知而知，見而見，成為眼、成為智、成為法、成為梵，說者、轉者、義的引導者、甘露的施與者、法主、如來，彼世尊無未知、未見、未證知、未作證、未以慧觸。依過去、未來、現在，一切諸法以一切行相來入佛世尊的智門，凡有所知當知，若自義或他義或兩義，或現法義或後世義，或顯義或深義，或隱義或覆義，或引導義或已引導義，或無過義或無煩惱義，或清凈義或第一義，一切那都轉于佛智之內。<.Assistant>

『『Sabbaṃ kāyakammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ vacīkammaṃ buddhassa bhagavato ñāṇānuparivatti, sabbaṃ manokammaṃ buddhassa bhagavato ñāṇānuparivatti. Atīte buddhassa bhagavato appaṭihataṃ ñāṇaṃ, anāgate buddhassa bhagavato appaṭihataṃ ñāṇaṃ, paccuppanne buddhassa bhagavato appaṭihataṃ ñāṇaṃ, yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ. Neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi, aññamaññapariyantaṭṭhāyino te dhammā, yathā dvinnaṃ samuggapaṭalānaṃ sammā phusitānaṃ heṭṭhimaṃ samuggapaṭalaṃ uparimaṃ nātivattati, uparimaṃ samuggapaṭalaṃ heṭṭhimaṃ nātivattati, aññamaññapariyantaṭṭhāyino, evamevaṃ buddhassa bhagavato neyyañca ñāṇañca aññamaññapariyantaṭṭhāyino. Yāvatakaṃ neyyaṃ, tāvatakaṃ ñāṇaṃ. Yāvatakaṃ ñāṇaṃ, tāvatakaṃ neyyaṃ, neyyapariyantikaṃ ñāṇaṃ, ñāṇapariyantikaṃ neyyaṃ, neyyaṃ atikkamitvā ñāṇaṃ nappavattati, ñāṇaṃ atikkamitvā neyyapatho natthi. Aññamaññapariyantaṭṭhāyino te dhammā. Sabbadhammesu buddhassa bhagavato ñāṇaṃ pavattati.

『『Sabbe dhammā buddhassa bhagavato āvajjanappaṭibaddhā ākaṅkhappaṭibaddhā manasikārappaṭibaddhā cittuppādappaṭibaddhā, sabbasattesu buddhassa bhagavato ñāṇaṃ pavattati. Sabbesaṃ sattānaṃ buddho āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti, adhimuttiṃ jānāti, apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbā sabbe satte pajānāti, sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati.

『『Yathā ye keci macchakacchapā antamaso timitimiṅgalaṃ upādāya antomahāsamudde parivattanti, evameva sadevako loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā antobuddhañāṇe parivattati. Yathā ye keci pakkhino antamaso garuḷaṃ venateyyaṃ upādāya ākāsassa padese parivattanti, evameva yepi te sāriputtasamā paññāya, tepi buddhañāṇassa padese parivattanti, buddhañāṇaṃ devamanussānaṃ paññaṃ pharitvā atighaṃsitvā tiṭṭhati. Yepi te khattiyapaṇḍitā brāhmaṇapaṇḍitā gahapatipaṇḍitā samaṇapaṇḍitā nipuṇā kataparappavādā vālavedhirūpā, vobhindantā maññe caranti paññāgatena diṭṭhigatāni, te te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā』』ti (paṭi. ma.

我來為您直譯這段巴利文： "一切身業隨順佛世尊的智，一切語業隨順佛世尊的智，一切意業隨順佛世尊的智。佛世尊對過去的智無礙，佛世尊對未來的智無礙，佛世尊對現在的智無礙，所有當知，如是有智。所有智，如是有當知。智以當知為邊際，當知以智為邊際，超過當知智不運轉，超過智無有當知之道，這些法互為邊際而住。如兩個盒蓋正好相合，下盒蓋不超過上盒蓋，上盒蓋不超過下盒蓋，互為邊際而住，如是佛世尊的當知和智互為邊際而住。所有當知，如是有智。所有智，如是有當知。智以當知為邊際，當知以智為邊際，超過當知智不運轉，超過智無有當知之道。這些法互為邊際而住。佛世尊的智運轉於一切法中。 "一切法與佛世尊的轉向相系，與欲求相系，與作意相系，與心生相系，佛世尊的智運轉於一切有情中。佛知一切有情的意樂，知隨眠，知行為，知勝解，知少塵者、多塵者、利根者、鈍根者、善相者、惡相者、易教者、難教者、堪能者，了知一切有情，天世間、魔世間、梵世間、沙門婆羅門眾、天人眾轉于佛智之內。 "如凡有魚與龜，乃至包括巨魚，轉于大海之內，如是天世間、魔世間、梵世間、沙門婆羅門眾、天人眾轉于佛智之內。如凡有飛鳥，乃至包括金翅鳥，轉于虛空區域，如是即使是舍利弗等智慧相等者，他們也轉于佛智的區域，佛智遍覆並超越天人的智慧而住。即使是那些剎帝利賢者、婆羅門賢者、居士賢者、沙門賢者，善巧、通曉他論、如射毛者，似乎以智行破除諸見，他們準備準備問題"

3.5) –

Ādinā niddiṭṭhapāḷiṃ peyyālamukhena saṃkhipitvā dassento 『『paññāpabhedakusalo pabhinnañāṇo…pe… te pañhaṃ abhisaṅkharitvā abhisaṅkharitvā』』tiādimāha.

Tattha pabhinnañāṇoti atthādīsu pabhedagatañāṇo. 『『Pabhedañāṇo』』tipi paṭhanti, soyeva attho. Te pañhanti te te attanā adhippetaṃ pañhaṃ. Niddiṭṭhakāraṇāti vissajjitakāraṇā. Upakkhittakāti bhagavato paññāveyyattiyena samīpe khittakā antevāsikā sampajjanti.

Bhavati abhibhavatīti bhūri. Kiṃ? Rāgādiṃ. Upasagge satipi tadeva padaṃ tamatthaṃ vadatīti upasaggena vināpi so attho viññeyyo anekatthattā dhātūnanti vuttaṃ – 『『abhibhuyyatī』』ti. Kārakabyattayena cetaṃ vuttaṃ, tasmā rāgaṃ abhibhuyyatīti sā sā maggapaññā attanā attanā vajjhaṃ rāgaṃ abhibhuyyati abhibhavati, madatīti attho. Abhibhavatīti sā sā phalapaññā taṃ taṃ rāgaṃ bhavi abhibhavi maddīti bhūripaññā. 『『Abhibhavitā』』ti vā pāṭho, 『『abhibhavitvā』』tipi paṭhanti. Abhibhavitvāti ca kiriyāya siddhabhāvadassanaṃ. Paññā ce siddhā, rāgābhibhavo ca siddho evāti. Sesesupi eseva nayo.

Rāgādīsu pana rajjanalakkhaṇo rāgo. Dussanalakkhaṇo doso. Muyhanalakkhaṇo moho. Kujjhanalakkhaṇo kodho, upanandhanalakkhaṇo upanāho. Pubbakālaṃ kodho, aparakālaṃ upanāho. Paraguṇamakkhanalakkhaṇo makkho, yugaggāhalakkhaṇo palāso. Parasampattikhīyanalakkhaṇā issā, attano sampattiniggūhanalakkhaṇaṃ macchariyaṃ. Attanā katapāpappaṭicchādanalakkhaṇā māyā, attano avijjamānaguṇappakāsanalakkhaṇaṃ sāṭheyyaṃ. Cittassa uddhumātabhāvalakkhaṇo thambho, karaṇuttariyalakkhaṇo sārambho. Unnatilakkhaṇo māno, abbhunnatilakkhaṇo atimāno. Mattabhāvalakkhaṇo mado, pañcakāmaguṇesu cittavossaggalakkhaṇo pamādo. Bhavati abhibhavati arinti bhūri asarūpato parassa akārassa lopaṃ katvā. Tenāha – 『『ariṃ maddanipaññāti bhūripaññā』』ti. Bhavati ettha thāvarajaṅgamanti bhūri vuccati pathavī yathā 『『bhūmī』』ti bhūri viyāti bhūripaññā vitthatavipulaṭṭhena sabbaṃ sahatāya ca. Tenāha – 『『tāyā』』tiādi. Tattha pathavisamāyāti vitthatavipulaṭṭheneva pathavisamāya. Vitthatāyāti pajānitabbe visaye vitthatāya, na ekadese vattamānāya. Vipulāyāti uḷārabhūtāya. Samannāgatoti puggalo. Iti-saddo kāraṇatthe, iminā kāraṇena puggalassa bhūripaññāya samannāgatattā tassa paññā bhūripaññā nāmāti attho. 『『Bhūripaññassa paññā bhūripaññapaññā』』ti vattabbe ekassa paññāsaddassa lopaṃ katvā 『『bhūripaññā』』ti vuttaṃ.

Apicāti paññāpariyāyadassanatthaṃ vuttaṃ. Paññāyametanti paññāya etaṃ. Adhivacananti adhikaṃ vacanaṃ. Bhūrīti bhūte atthe khandhādike ramati saccasabhāvena, diṭṭhi viya na abhūteti bhūri. Medhāti asani viya siluccaye kilese medhati hiṃsatīti medhā, khippaṃ gahaṇadhāraṇaṭṭhena vā medhā. Pariṇāyikāti yassuppajjati, taṃ sattaṃ attahitappaṭipattiyaṃ sampayuttadhamme ca yāthāvalakkhaṇappaṭivedhe pariṇetīti pariṇāyikā. Imeheva aññānipi paññāpariyāyavacanāni honti.

我來為您直譯這段巴利文： 3.5"."以等略示已說之文，以省略法顯示說"善巧慧差別、通達智......他們準備準備問題"等。 其中，"通達智"即義等上達到差別的智。也讀作"差別智"，義同。"他們的問題"即他們各自所想的問題。"所說原因"即已解釋的原因。"接近者"即因世尊的慧巧妙而成為靠近的弟子。 "征服"即征服。征服什麼？征服貪等。雖有字首，那同一詞說同一義，故即使無字首也應知彼義，因為詞根有多義，故說"被征服"。這是以作者變化而說，故彼彼道慧征服應被自己克服的貪，征服、壓制、摧破的意思。彼彼果慧征服彼彼貪，征服、壓制，故為廣慧。或讀作"已征服"，也讀作"征服后"。"征服后"即顯示行為的成就。若慧成就，則征服貪也已成就。其餘也是此理。 在貪等中，貪以染著為相。瞋以憎惡為相。癡以迷惑為相。忿以發怒為相，恨以懷恨為相。忿在先時，恨在後時。覆以掩蓋他人功德為相，惱以執取相爭為相。嫉以嫌惡他人成就為相，慳以隱藏自己成就為相。誑以掩蓋自己所作惡為相，諂以顯示自己不存在功德為相。慢以心高傲為相，憤以作過分為相。慢以高舉為相，過慢以極度高舉為相。憍以醉心為相，放逸以於五欲境放縱心為相。征服、征服敵人為廣，省略異形的他者的"a"音。故說"征服敵人之慧為廣慧"。此處住立動搖為廣，稱為大地如"地"，如廣即廣慧，以廣大寬廣義及勝伏一切。故說"以彼"等。其中"如大地"即僅以廣大寬廣義。"廣大"即于應知境界廣大，非住於一部分。"寬廣"即成為殊勝。"具足"即人。"iti"字表示原因，以此原因，因人具足廣慧，故他的慧名為廣慧。應說"廣慧者的慧為廣慧慧"，省略一個"慧"字而說"廣慧"。 "又"即為顯示慧的同義詞而說。"此慧"即以慧此。"增上語"即殊勝語。"廣"即以真實性喜樂蘊等真實義，不如見於非真實，故為廣。"慧"即如雷擊山一樣毀壞煩惱故為慧，或因速疾領受憶持義為慧。"引導"即對生起者，引導彼有情于自利行和相應法于如實相通達，故為引導。以此等也有其他慧的同義詞。

Paññābāhullanti paññā bahulā assāti paññābahulo, tassa bhāvo paññābāhullaṃ. Tañca paññāya bāhullaṃ pavatti evāti tamatthaṃ paññāgarukassa puggalassa vasena dassento, 『『idhekacco paññāgaruko hotī』』tiādimāha. Tattha idhekaccoti puthujjanakalyāṇako, ariyo vā. Paññā garu ekassāti paññāgaruko. Paññāya carito pavattito paññācarito, paññāya caritaṃ pavattaṃ assāti vā paññācarito. Anulomikakhantiādivibhāgā paññā āsayo etassāti paññāsayo. Paññāya adhimutto tanninnoti paññādhimutto. Samussitaṭṭhena paññā dhajo etassāti paññādhajo. Paññāketūti tasseva vevacanaṃ. Paññānimittaṃ ādhipateyyaṃ etassāti paññādhipateyyo. Paññāsaṅkhāto vicayo, dhammasabhāvavicinanaṃ vā bahulaṃ etassāti vicayabahulo. Nānappakārena dhammasabhāvavicinanaṃ bahulaṃ assāti pavicayabahulo. Okkhāyanaṃ yāthāvato dhammānaṃ upaṭṭhānaṃ bahulaṃ etassāti okkhāyanabahulo. Paññāya tassa tassa dhammassa sammāpekkhanā sampekkhā, sampekkhāya ayanaṃ pavattanaṃ sampekkhāyanaṃ, sampekkhāyanaṃ dhammo pakati assāti sampekkhāyanadhammo. Sampekkhāyanaṃ vā yāthāvato dassanadhammo sabhāvo etassāti sampekkhāyanadhammo. Sabbaṃ dhammajātaṃ vibhūtaṃ vibhāvitaṃ katvā viharaṇasīloti vibhūtavihārī.

Taccaritotiādīsu taṃ-saddena paññā paccāmaṭṭhā, tasmā tattha 『『paññācarito』』tiādinā attho veditabbo. Sā paññā caritā garukā bahulā assāti taccarito taggaruko tabbahulo. Tassaṃ paññāyaṃ ninno poṇo pabbhāro adhimuttoti tanninno tappoṇo tappabbhāro tadadhimutto. Sā paññā adhipati tadadhipati, tadadhipatito āgato tadādhipateyyo. Paññāgarukotiādīni 『『kāmaṃ sevantaṃyeva jānāti, ayaṃ puggalo nekkhammagaruko』』tiādīsu (paṭi. ma.

我來為您直譯這段巴利文： "慧豐富"即有豐富慧為慧豐富者，其性為慧豐富。而那慧的豐富即是運轉，故依重視慧的人顯示彼義而說"此處某人重視慧"等。其中"此處某人"即凡夫賢者或聖者。慧為某人所重即重視慧者。以慧而行、運轉為慧行者，或有以慧為行為、運轉為慧行者。隨順忍等差別的慧為其意樂為慧意樂者。傾向慧、趣向慧為慧勝解者。以高舉義慧為其旗幟為慧旗者。慧幢即是它的同義詞。以慧為標相、增上為慧增上者。以慧稱為簡擇，或多有法自性簡擇為簡擇多者。多有種種法自性簡擇為遍簡擇多者。多有如實諸法顯現為顯現多者。以慧對彼彼法的正觀為等觀，等觀的運轉、轉起為等觀行，以等觀行為法、為自性為等觀行法者。或等觀行即如實見法、自性為等觀行法者。習慣於使一切法變得明顯、明瞭而住為明顯住者。 在"彼行"等中，以"彼"字指代慧，故應知彼處以"慧行"等義。彼慧為其所行、所重、所多為彼行者、彼重者、彼多者。趣向、傾向、隨順、勝解于彼慧為彼趣者、彼曏者、彼順者、彼勝解者。彼慧為增上為彼增上，從彼增上而來為彼增上者。重視慧等如"即知行欲者，此人重出離"等;

1.114) viya purimajātito pabhuti vuttāni. Taccaritotiādīni imissā jātiyā vuttāni. Idāni vuttamevatthaṃ nidassanavasenapi dassetuṃ – 『『yathā』』tiādi vuttaṃ. Evamevantiādīni dassitabbanigamanaṃ.

Sīghapaññāti attano visaye sīghappavattikā paññā, yā samāraddhā attano paññākiccaṃ adandhāyantī avitthāyantī khippameva sampāpeti. Tenāha – 『『sīghaṃ sīghaṃ sīlāni paripūretī』』tiādi. Tattha sīghaṃ sīghanti bahūnaṃ sīlādīnaṃ saṅgahatthaṃ dvikkhattuṃ vuttaṃ. Sīlānīti cārittavārittavasena paññattāni pātimokkhasaṃvarasīlāni, ṭhapetvā vā indriyasaṃvaraṃ tassa visuṃ gahitattā itarāni tividhasīlāni. Indriyasaṃvaranti cakkhādīnaṃ channaṃ indriyānaṃ rāgappaṭighappavesaṃ akatvā satikavāṭena nivāraṇaṃ thakanaṃ. Bhojane mattaññutanti paccavekkhitaparibhogavasena bhojane pamāṇaññubhāvaṃ. Jāgariyānuyoganti divasassa tīsu koṭṭhāsesu rattiyā paṭhamamajjhimakoṭṭhāsesu ca jāgarati na niddāyati, samaṇadhammameva karotīti jāgaro, jāgarassa bhāvo, kammaṃ vā jāgariyaṃ, jāgariyassa anuyogo jāgariyānuyogo, taṃ jāgariyānuyogaṃ. Sīlakkhandhanti sekkhaṃ vā asekkhaṃ vā sīlakkhandhaṃ. Evamitarepi khandhā veditabbā. Paññākkhandhanti maggapaññā ca sekkhāsekkhānaṃ lokiyapaññā ca. Vimuttikkhandhanti phalavimutti. Vimuttiñāṇadassanakkhandhanti paccavekkhaṇañāṇaṃ. Sīghapaññāniddesasadisoyeva lahupaññāniddeso, tathā hāsapaññāniddeso. Javanapaññāniddeso pana kalāpasammasananayena pavatto. Tikkhapaññāniddeso vīriyassa ussukkāpanavasena, nibbedhikapaññāniddeso sabbaloke anabhiratasaññāvasena pavatto. Tattha turitakiriyā sīghatā. Adandhatā lahutā. Vegāyitattaṃ khippatā.

Hāsabahuloti pītibahulo. Sesapadāni tasseva vevacanāni. Atha vā hāsabahuloti mūlapadaṃ. Vedabahuloti tassā eva pītiyā sampayuttasomanassavedanāvasena niddesapadaṃ. Tuṭṭhibahuloti nātibalavapītiyā tuṭṭhākāravasena. Pāmojjabahuloti balavapītiyā pamuditabhāvavasena. Sīlāni paripūretīti haṭṭhappahaṭṭho udaggūdaggo sampiyāyamāno sīlāni sampādeti. Pītisomanassasahagatā hi paññā abhirativasena ārammaṇe phullitā vikasitā viya pavattati, na evaṃ upekkhāsahagatāti.

我來為您直譯這段巴利文： "如'重欲'等，是從前生以來所說。'彼行'等是此生所說。現在為以譬喻方式顯示已說之義而說'如'等。'如是'等是所示之結論。 '速慧'即于自己境界速行的慧，已開始時不遲緩、不遲鈍，很快就成就自己的慧業。故說'速速圓滿諸戒'等。其中'速速'二次說是為攝受眾多戒等。'諸戒'即依行持、禁止而制定的別解脫律儀戒，或除根律儀因它被別取外的其他三種戒。'根律儀'即以念門遮止、阻礙貪瞋進入眼等六根。'食知量'即依省察受用而於食有量知性。'精勤修習覺寤'即于日三分、夜初中分覺醒不睡，只作沙門法為覺寤者，覺寤者的性、業為覺寤，覺寤的修習為精勤修習覺寤，彼精勤修習覺寤。'戒蘊'即有學或無學戒蘊。如是應知其他諸蘊。'慧蘊'即道慧和有學無學的世間慧。'解脫蘊'即果解脫。'解脫知見蘊'即省察智。速慧解釋同於輕慧解釋，喜慧解釋亦然。速行慧解釋則依聚觀方式轉起。利慧解釋依精進勇猛方式，抉擇慧解釋依一切世間不樂想方式轉起。其中急速作業為速，不遲鈍為輕，有勢力為快。 '多喜'即多喜悅。余詞是它的同義詞。或者'多喜'為根本詞。'多受'依與彼喜相應的樂受方式為解釋詞。'多歡'依不太強的喜的歡喜狀態。'多悅'依強喜的歡悅狀態。'圓滿諸戒'即歡喜、極歡喜、踴躍、極踴躍、欣愛而成就諸戒。因為與喜樂相應的慧依喜樂方式于所緣如開花、盛開般轉起，與舍相應者則不如是。

Aniccato khippaṃ javatīti 『『khandhapañcakaṃ anicca』』nti vegāyitena pavattati, paṭipakkhadūrībhāvena pubbābhisaṅkhārassa sātisayattā indena vissaṭṭhavajiraṃ viya lakkhaṇaṃ avirajjhantī adandhāyantī aniccalakkhaṇaṃ vegasā paṭivijjhati, tasmā sā javanapaññā nāmāti attho. Sesapadesupi eseva nayo. Evaṃ lakkhaṇārammaṇikavipassanāvasena javanapaññaṃ dassetvā balavavipassanāvasena dassetuṃ – 『『rūpa』』ntiādi vuttaṃ. Tattha khayaṭṭhenāti yattha yattha uppajjati, tattha tattheva bhijjanato khayasabhāvattā. Bhayaṭṭhenāti bhayānakabhāvato. Asārakaṭṭhenāti attasāravirahato niccasārādivirahato ca. Tulayitvāti tulābhūtāya vipassanāpaññāya tuletvā. Tīrayitvāti tāya eva tīraṇabhūtāya tīretvā. Vibhāvayitvāti yāthāvato pakāsetvā pākaṭaṃ katvā. Atha vā tulayitvāti kalāpasammasanavasena tulayitvā. Tīrayitvāti udayabbayānupassanāvasena tīretvā. Vibhāvayitvāti bhaṅgānupassanādivasena pākaṭaṃ katvā. Vibhūtaṃ katvāti saṅkhārupekkhānulomavasena phuṭaṃ katvā. Rūpanirodheti rūpakkhandhassa nirodhabhūte nibbāne. Khippaṃ javatīti ninnapoṇapabbhāravasena javati pavattati. Idāni sikhāppattavipassanāvasena javanapaññaṃ dassetuṃ, puna 『『rūpa』』ntiādi vuttaṃ.

Ñāṇassa tikkhabhāvo nāma savisesaṃ paṭipakkhasamucchindanena veditabboti 『『khippaṃ kilese chindatīti tikkhapaññā』』ti vatvā te pana kilese vibhāgena dassento, 『『uppannaṃ kāmavitakka』』ntiādimāha. Samathavipassanāhi vikkhambhanatadaṅgavasena pahīnampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, taṃ idha 『『uppanna』』nti adhippetaṃ. Nādhivāsetīti santānaṃ āropetvā na vāseti. Pajahatīti samucchedavasena pajahati. Vinodetīti khipati. Byantiṃ karotīti vigatantaṃ karoti. Anabhāvaṃ gametīti anu abhāvaṃ gameti, vipassanākkamena ariyamaggaṃ patvā samucchedavaseneva abhāvaṃ gamayatīti attho. Ettha ca kāmappaṭisaṃyutto vitakko kāmavitakko. 『『Ime sattā marantū』』ti paresaṃ maraṇappaṭisaṃyutto vitakko byāpādavitakko. 『『Ime sattā vihiṃsiyantū』』ti paresaṃ vihiṃsāpaṭisaṃyutto vitakko vihiṃsāvitakko. Pāpaketi lāmake. Akusale dhammeti akosallasambhūte dhamme. Tikkhapañño nāma khippābhiñño hoti, paṭipadā cassa na calatīti āha – 『『ekamhi āsane cattāro ariyamaggā』』tiādi.

我來為您直譯這段巴利文： "從無常迅速運轉"即對"五蘊無常"以速力而轉起，因與對治遠離故前行增勝，如因陀羅所擲金剛般不失標相、不遲鈍，以速力通達無常相，故彼名為速行慧，此是其義。其餘詞句也是此理。如是依相所緣觀方式顯示速行慧后，為依強觀方式顯示而說"色"等。其中"以壞義"即生處即滅故為壞性。"以怖義"即因可怖性。"以無實義"即離我實、常實等。"權衡已"即以作為度量的觀慧衡量已。"判斷已"即以作為判斷的彼慧判斷已。"顯明已"即如實顯示、明瞭已。或者"權衡已"即依聚觀方式權衡已。"判斷已"即依生滅觀方式判斷已。"顯明已"即依壞觀等方式明瞭已。"明顯已"即依行舍隨順方式顯露已。"於色滅"即于作為色蘊滅的涅槃。"迅速運轉"即依傾向、趣入、隨順方式運轉、轉起。現在為顯示依達頂觀方式的速行慧，再說"色"等。 "智的銳利性"即應以特勝斷除對治來了知，故說"速斷諸煩惱為利慧"后，為以差別顯示彼等煩惱而說"已生欲尋"等。因止觀雖以鎮伏、分斷方式所斷，因聖道未根除故未超越生起性，稱為"未根除已生"，此處意為"已生"。"不容忍"即不令住于相續中。"斷"即以斷除方式斷。"除遣"即捨棄。"作終"即作無餘。"令至無"即隨令至無，是說依觀次第達到聖道而以斷除方式令至無的意思。此中，與欲相應的尋為欲尋。"愿此等有情死"與他人死亡相應的尋為恚尋。"愿此等有情受害"與他人損害相應的尋為害尋。"惡"即卑劣。"不善法"即非善巧所生法。名為利慧者即速知者，且他的行道不動搖，故說"一座中四聖道"等。

『『Sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā』』ti yāthāvato dassanena saccappaṭivedho ijjhati, na aññathāti kāraṇamukhena nibbedhikapaññaṃ dassetuṃ – 『『sabbasaṅkhāresu ubbegabahulo hotī』』tiādi vuttaṃ. Tattha ubbegabahuloti 『『sabbe saṅkhārā aniccā』』tiādinā (dha. pa. 277) nayena sabbasaṅkhāresu abhiṇhappavattasaṃvego. Uttāsabahuloti ñāṇabhayavasena sabbasaṅkhāresu bahuso utrastamānaso. Tena ādīnavānupassanamāha. Ukkaṇṭhanabahuloti saṅkhārato uddhaṃ visaṅkhārābhimukhatāya ukkaṇṭhanabahulo. Iminā nibbidānupassanamāha. Aratibahulotiādinā tassā eva aparāparūpapattiṃ. Bahimukhoti sabbasaṅkhārato bahibhūtaṃ nibbānaṃ uddissa pavattañāṇamukho. Tathā pavattitavimokkhamukho. Nibbijjhanaṃ paṭivijjhanaṃ nibbedho, so etissā atthīti nibbedhikā, nibbijjhatīti vā nibbedhikā, sā eva paññā nibbedhikapaññā. Anibbiddhapubbanti anamatagge saṃsāre antaṃ pāpetvā anividdhapubbaṃ. Appadālitapubbanti tasseva atthavacanaṃ, antakaraṇeneva appadālitapubbanti attho. Lobhakkhandhanti lobharāsiṃ, lobhakoṭṭhāsaṃ vā.

Kāyagatāsativaggavaṇṇanā niṭṭhitā.

1. Amatavaggavaṇṇanā

600-611. Natthi ettha mataṃ maraṇaṃ vināsoti amataṃ, nibbānanti āha – 『『maraṇavirahitaṃ nibbānaṃ paribhuñjantī』』ti. Amatassa vā nibbānassa adhigamahetutāya amatasadisaatappakasukhapatitatāya ca kāyagatāsati 『『amata』』nti vuttā. Paribhuñjantīti jhānasamāpajjanena vaḷañjanti. Viraddhanti anadhigamena virajjhitaṃ. Tenāha – 『『virādhitaṃ nādhigata』』nti. Āraddhanti sādhitaṃ nipphāditaṃ. Tañca paripuṇṇaṃ nāma hotīti āha – 『『āraddhanti paripuṇṇa』』nti. Pamādiṃsūti kālabyattayenedaṃ vuttanti āha – 『『pamajjantī』』ti.

Amatavaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Ekakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Dukanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Kammakāraṇavaggo

3. Vajjasuttavaṇṇanā

我來為您直譯這段巴利文： "一切行無常、苦、變易法、有為、緣生、壞法、滅法、離染法、滅法"如是由如實見而成就諦通達，非其他，故為依原因之門顯示抉擇慧而說"於一切行多怖畏"等。其中"多怖畏"即依"一切行無常"等方式於一切行中數數轉起的悚懼。"多恐懼"即依智怖於一切行中多有驚恐心。以此說過患觀。"多厭離"即從諸行向上面對無為而多厭離。以此說厭離觀。以"多不樂"等說彼之種種生起。"向外"即面對超越一切行的涅槃而轉起智面。如是轉起解脫門面。抉穿、通達為抉擇，此有彼為抉擇，或抉穿為抉擇，彼即慧為抉擇慧。"未曾通達"即于無始輪迴中未曾達到邊際而通達。"未曾破壞"即是它的義說，意為未曾以作邊際而破壞。"貪蘊"即貪聚或貪分。 身至念品註釋終。 20. 不死品註釋 600-611.此中無死、無終滅為不死，即涅槃，故說"受用無死的涅槃"。或因為是不死涅槃的證得因，及因落入與不死相似的無熱樂，故身至念說為"不死"。"受用"即以入禪那而受用。"失"即因未證得而失去。故說"失即未證得"。"成"即成就、完成。而彼即名為圓滿，故說"成即圓滿"。"放逸"是依時態轉變而說，故說"放逸"。 不死品註釋終。 如是《滿足希求》《增支部注》 一法品註釋難解義釋畢。 第一部分終。 禮敬彼世尊、阿羅漢、正等正覺者 《增支部》 二法部復注 1. 第一五十 1. 刑罰品 1. 過失經註釋

1. Dukanipātassa paṭhame pahārasādhanatthanti daṇḍappahārassa sukhasiddhi-atthaṃ. Kañjito nibbattaṃ kañjiyaṃ, āranālaṃ, yaṃ bilaṅgantipi vuccati, taṃ yattha siñcati, sā kañjiyaukkhalikā bilaṅgathālikā, taṃsadisaṃ kāraṇaṃ bilaṅgathālikaṃ. Sīsakaṭāhaṃ uppāṭetvāti ayoguḷappavesappamāṇaṃ chiddaṃ katvā. Saṅkhamuṇḍakammakāraṇanti saṅkhaṃ viya muṇḍakaraṇaṃ kammakāraṇaṃ. Rāhumukhakammakāraṇanti rāhumukhagatasūriyasadisakammakāraṇaṃ.

Jotimālikanti jotimālavantaṃ kammakāraṇaṃ. Hatthapajjotikanti hatthassa pajjotanakammakāraṇaṃ. Erakavattakammakāraṇanti erakavattasadise sarīrato cammavatte uppāṭanakammakāraṇaṃ. Cīrakavāsikakammakāraṇanti sarīrato uppāṭitavattacīrakehi nivāsāpanakammakāraṇaṃ. Taṃ karontā yathā gīvato paṭṭhāya vaddhe kantitvā kaṭiyaṃ ṭhapenti, evaṃ gopphakato paṭṭhāya kantitvāpi kaṭiyameva ṭhapenti. Aṭṭhakathāyaṃ pana 『『kaṭito paṭṭhāya kantitvā gopphakesu ṭhapentī』』ti vuttaṃ. Eṇeyyakakammakāraṇanti eṇimigasadisakammakāraṇaṃ. Ayavalayāni datvāti ayavalayāni paṭimuñcitvā. Ayasūlāni koṭṭentīti kapparajaṇṇukakoṭīsu ayasūlāni pavesenti. Tanti taṃ tathākatakammakāraṇaṃ sattaṃ.

Baḷisamaṃsikanti balisehi maṃsuppāṭanakammakāraṇaṃ. Kahāpaṇikanti kahāpaṇamattaso chindanakammakāraṇaṃ. Koṭṭentīti chindanti. Khārāpatacchikanti tacchetvā khārāpasiñcanakammakāraṇaṃ. Palighaparivattikanti palighassa viya parivattanakammakāraṇaṃ. Ekābaddhaṃ karonti ayasūlassa koṭṭanena. Palālapīṭhakanti palālapīṭhassa viya sarīrassa saṃvellanakammakāraṇaṃ. Kāraṇikāti ghātanakārakā. Palālavaṭṭiṃ viya katvāti yathā palālapīṭhaṃ karontā palālaṃ vaṭṭiṃ katvā saṃvellanavasena puna veṭhenti, evaṃ karontīti attho. Chātakasunakhehīti khuddakehi koleyyakasunakhehi. Te hi balavantā javayogā sūrā ca honti. Sahassabhaṇḍikanti sahassatthavikaṃ.

Yāhanti yaṃ ahaṃ. Yanti ca kāraṇavacanaṃ. Tenāha 『『yena aha』』nti. Chinnamūlaketi taṇhāmūlassa ucchinnattā sañchinnamūlake.

Vajjasuttavaṇṇanā niṭṭhitā.

1. Padhānasuttavaṇṇanā

我來為您直譯這段巴利文： 1. 二法中第一"為成辦擊打"即為成就棍擊之樂。從醋生的醋，即米醋，亦稱為酸液，注入之處，彼醋鍋即酸液鍋，與彼相似的刑罰為酸液鍋刑。"剝開頭蓋骨"即開一鐵丸可入的孔。"貝殼剃刑罰"即如貝殼般剃頭的刑罰。"羅睺口刑罰"即如入羅睺口中太陽般的刑罰。 "火鬘"即有火鬘的刑罰。"手炬"即手燃燒的刑罰。"草衣刑罰"即如草衣般從身體剝皮片的刑罰。"樹皮衣刑罰"即以從身上剝下的皮片作衣的刑罰。行此時如從頸部開始割下置於腰部，也如從足踝開始割下置於腰部。但註釋中說"從腰部開始割下置於足踝"。"羚羊刑罰"即如羚羊般的刑罰。"置鐵環"即套上鐵環。"釘鐵釘"即在肘膝尖處釘入鐵釘。"彼"即彼如是受刑的有情。 "鉤肉"即以鉤鉤取肉的刑罰。"銅錢"即銅錢大小切割的刑罰。"切割"即切斷。"腐蝕削"即削后注入腐蝕液的刑罰。"門閂轉"即如門閂般轉動的刑罰。以釘鐵釘做成連結。"草蓆"即如草蓆般捲曲身體的刑罰。"行刑者"即執行殺害者。"如草蓆卷"即如制草蓆時將草捲成卷再以捲曲方式包裹，如是而作的意思。"飢餓的狗"即小獵狗。因為它們強壯、善跑且勇猛。"千包"即千錢包。 "因我"即我因。"因"為因緣語。故說"因我"。"已斷根"即因愛根已斷故根已斷。 過失經註釋終。 2. 精勤經註釋

1. Dutiye ubhatobyūḷhasaṅgāmappavesanasadisanti yuddhatthāya ubhatorāsikatacaturaṅginisenāmajjhappavesanasadisaṃ. Dānañca yuddhañca samānamāhūti ettha kathaṃ panīdamubhayaṃ samānaṃ? Jīvitavināsabhīruko hi yujjhituṃ na sakkoti, bhogakkhayabhīruko dānaṃ dātuṃ na sakkoti. 『『Jīvitañca rakkhissāmi, yujjhissāmī』』ti hi vadanto na yujjhati, jīvite pana ālayaṃ vissajjetvā 『『hatthapādādicchedo vā hotu maraṇaṃ vā, gaṇhissāmetaṃ issariya』』nti ussahantova yujjhati . 『『Bhoge ca rakkhissāmi, dānañca dassāmī』』ti vadantopi na dadāti, bhogesu pana ālayaṃ pissajjetvā 『『mahādānaṃ dassāmī』』ti ussahantova deti. Evaṃ dānañca yuddhañca samaṃ hoti. Kiñca bhiyyo – appāpi santā bahuke jinanti, yathā ca yuddhe appakāpi vīrapurisā bahuke bhīrupurise jinanti, evaṃ saddhādisampanno appakampi dānaṃ dadanto bahuvidhaṃ lobhadosaissāmacchariyadiṭṭhivicikicchādibhedaṃ tappaṭipakkhaṃ abhibhavati, bahuñca dānavipākaṃ adhigacchati. Evampi dānañca yuddhañca samānaṃ. Tenāha 『『appampi ce saddahāno dadāti, teneva so hoti sukhī paratthā』』ti.

Agārassa hitaṃ kasigorakkhādi agāriyaṃ, taṃ natthi etthāti anagāriyaṃ, pabbajjāti āha 『『agārassa…pe… anagāriyaṃ pabbajja』』nti. Sabbūpadhipaṭinissaggatthāyāti ettha cattāro upadhī – kāmupadhi, khandhupadhi, kilesupadhi, abhisaṅkhārupadhīti. Kāmāpi hi 『『yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo』』ti (a. ni. 9.34) evaṃ vuttassa sukhassa, tadassādanimittassa vā dukkhassa adhiṭṭhānabhāvato upadhīyati ettha sukhanti iminā vacanatthena 『『upadhī』』ti vuccanti. Khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvato 『『upadhī』』ti vuccanti. Sabbesaṃ upadhīnaṃ paṭinissaggo pahānaṃ etthāti sabbūpadhipaṭinissaggaṃ, nibbānaṃ. Tenāha 『『sabbesaṃ khandhūpadhi…pe… nibbānassa atthāyā』』ti.

Padhānasuttavaṇṇanā niṭṭhitā.

1. Tapanīyasuttavaṇṇanā

2. Tatiye tapanīyāti ettha kattuatthe anīya-saddoti āha 『『tapantīti tapanīyā』』ti. Tapantīti vibādhenti, viheṭhentīti attho. Tapanaṃ vā dukkhaṃ, diṭṭhe ceva dhamme abhisamparāyañca tassa uppādanena ceva anubalappadānena ca hitāti tapanīyā. Atha vā tapanti tenāti tapanaṃ, anutāpo, vippaṭisāroti attho. Tassa hetubhāvato hitāti tapanīyā. Anusocatīti vippaṭisārī hutvā katākataṃ anugamma socati. Socanañhi katattā ca hoti akatattā ca. Tathā ceva pāḷiyaṃ vibhattaṃ. Nandayakkhādīnaṃ vatthūni pākaṭānīti tāni adassetvā dvebhātikavatthuṃ dassento 『『te kirā』』ti ādimāha. Tattha teti dve bhātaro. Puna kiṃ maggasīti puna kiṃ icchasi.

Tapanīyasuttavaṇṇanā niṭṭhitā.

1. Upaññātasuttavaṇṇanā

我來為您直譯這段巴利文： 2. 第二"如入兩軍陣戰鬥"即如為戰鬥而入兩方排列的四兵種軍隊中間。"說佈施與戰鬥相同"中，如何二者相同？因為怖畏生命損失者不能戰鬥，怖畏財物損失者不能佈施。說"我要保護生命，我要戰鬥"者不能戰鬥，但捨棄對生命的執著，奮起"任被截手腳或死亡，我要取得此統治"者才能戰鬥。說"我要保護財物，我要佈施"者也不能佈施，但捨棄對財物的執著，奮起"我要行大布施"者才能佈施。如是佈施與戰鬥相同。更有進者 - 少數也能勝多數，如戰鬥中少數勇士能勝多數懦夫，如是具足信等者雖施少許，也能勝過多種貪瞋嫉慳見疑等對立者，且得多佈施果報。如是佈施與戰鬥也相同。故說"若信者施雖少，彼因此後世樂"。 有益於家的耕牧等為在家，此中無彼為出家，即出家，故說"家.....出家即出家"。"為舍一切依"中，有四種依 - 欲依、蘊依、煩惱依、行依。欲也因為是"緣五欲生起樂喜，此是欲的味"如是所說樂的，或緣彼味的苦的住處，此中置樂，以此詞義稱為"依"。蘊也因為是蘊根本苦的住處，煩惱也因為是惡趣苦的住處，行也因為是有苦的住處，稱為"依"。此中有一切依的舍斷為一切依舍，即涅槃。故說"為一切蘊依......涅槃"。 精勤經註釋終。 3. 追悔經註釋 3. 第三"應悔"中，anīya-音是作者義，故說"悔故為應悔"。"悔"即逼迫，損害的意思。或悔即苦，因於現法及來世生起及助長彼，故為應悔。或者以彼悔故為悔，即追悔、後悔的意思。因為是彼的因，故為應悔。"追憂"即成為後悔者而隨已作未作而憂。因為憂有因已作及未作。如是已於聖典中分別。難陀夜叉等事衆所周知，故不顯示彼等而顯示二兄弟事而說"彼等據說"等。其中"彼等"即二兄弟。"你再求什麼"即你再欲求什麼。 追悔經註釋終。 5. 已知經註釋

1. Pañcame imañhi dhammadvayanti kusalesu dhammesu asantuṭṭhitā, padhānasmiṃ anosakkanasaṅkhātaṃ dhammadvayaṃ. Imināti 『『asantuṭṭhitā kusalesu dhammesū』』ti vacanena. Imaṃ dīpetīti 『『yāva so uppajjati, na tāvāhaṃ santuṭṭho ahosi』』nti etaṃ pariyantaṃ katvā vakkhamānatthaṃ dīpeti. Padhānasminti vīriyārambhe. Imamatthanti 『『padhānasmiñcā』』tiādinā vuttamatthaṃ. Vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, tadassa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anosakkanāti āha 『『appaṭivānitāti appaṭikkamanā anosakkanā』』ti. Tattha anosakkanāti appaṭinivatti.

Āgamanīyapaṭipadāti samathavipassanāsaṅkhātā pubbabhāgapaṭipatti. Sā hi āgacchanti visesamadhigacchanti etāya, āgacchati vā visesādhigamo etāyāti āgamanīyā, sā eva paṭipajjitabbato paṭipadāti āgamanīyapaṭipadā. Appaṭivānapadhānanti osakkanārahitappadhānaṃ, antarā anosakkitvā katavīriyanti attho.

Upaññātasuttavaṇṇanā niṭṭhitā.

1. Saṃyojanasuttavaṇṇanā

2. Chaṭṭhe saṃyojanānaṃ hitā paccayabhāvenāti saṃyojaniyā, tebhūmakā dhammā. Tenāha 『『dasannaṃ saṃyojanāna』』ntiādi. Saṃyojaniye dhamme assādato anupassati sīlenāti assādānupassī, tassa bhāvo assādānupassitā. Nibbidānupassitāti etthāpi eseva nayo. Ukkaṇṭhanavasenāti saṃyojaniyesu tebhūmakadhammesu nibbindanavasena. Jananaṃ jāti, khandhānaṃ pātubhāvoti āha 『『jātiyāti khandhanibbattito』』ti, khandhānaṃ tattha tattha bhave aparāparaṃ nibbattitoti attho. Khandhaparipāko ekabhavapariyāpannānaṃ khandhānaṃ purāṇabhāvo. Ekabhavapariyāpannajīvitindriyappabandhavicchedavasena khandhānaṃ bhedo idha maraṇanti āha 『『maraṇenāti khandhabhedato』』ti. Antonijjhānaṃ cittasantāpo. Paridevo nāma ñātibyasanādīhi phuṭṭhassa vācāvippalāpo. So ca sokasamuṭṭhānoti āha 『『tannissitalālappitalakkhaṇehi paridevehī』』ti. Lālappitaṃ vācāvippalāpo, so ca atthato saddoyeva.

Dukkhanti idha kāyikaṃ dukkhaṃ adhippetanti āha 『『kāyapaṭipīḷanadukkhehī』』ti. Manovighātadomanassehīti manaso vighātakarehi domanassehi. Byāpādasampayogena manaso vihananarasañhi domanassaṃ. Bhuso āyāso upāyāso yathā 『『bhusamādānaṃ upādāna』』nti, so ca atthato ñātibyasanādīhi phuṭṭhassa adhimattacetodukkhappabhāvito dosoyeva. Kāyacittānañhi āyāsanavasena dosasseva pavattiākāro upāyāsoti vuccati saṅkhārakkhandhapariyāpanno. Taṃ cuddasahi akusalacetasikehi añño eko cetasikadhammoti eke. Yaṃ visādoti ca vadanti.

Saṃyojanasuttavaṇṇanā niṭṭhitā.

1. Kaṇhasuttavaṇṇanā

我來為您直譯這段巴利文： 5. 第五"此二法"即于諸善法不知足，及於精勤無退縮稱為二法。"以此"即以"于諸善法不知足"之語。"顯示此"即顯示"直到彼生起，我都不滿足"為邊際的將說之義。"于精勤"即于發起精進。"此義"即以"于精勤"等所說之義。于精進流轉中途返回、退轉為退轉，有彼為退轉者，非退轉為無退轉，彼之性為無退轉性，即無退縮，故說"無退轉性即無退回無退縮"。其中"無退縮"即無退還。 "應來行道"即稱為止觀的前分修習。因為由此來、證得勝法，或由此而來勝法證得，故為應來，彼即應行故為行道，為應來行道。"無退轉精勤"即離退縮的精勤，意為中途不退縮而作精進。 已知經註釋終。 6. 結經註釋 6. 第六"結生"即以成為諸結的因緣，即三界諸法。故說"為十結"等。以習性隨觀結生諸法之味為味隨觀者，彼之性為味隨觀性。于"厭離隨觀性"中也是此理。"以厭離"即以對結生三界諸法厭離。生為生，即蘊的顯現，故說"生即蘊生起"，意為諸蘊于彼彼有中再再生起。蘊成熟即一有所攝諸蘊的老性。一有所攝命根相續斷絕方式的諸蘊破壞此處為死，故說"死即蘊壞"。內憂為心苦。所謂悲即被親戚災等所觸者的言語悲嘆。彼是憂所生，故說"以彼所依嘆相的悲"。嘆即言語悲嘆，彼就是聲音。 "苦"此處意指身苦，故說"以身逼迫苦"。"以意擾惱憂"即以擾惱意的憂。因為憂以瞋相應而有摧毀意之味。極生煩惱為惱如"極取為取"，彼就是被親戚災等所觸者所生的過度心苦引生的瞋。因為以身心煩惱方式的瞋的轉起行相稱為惱，攝屬行蘊。一些人說它是十四不善心所之外的一個心所法。即說是所謂失望。 結經註釋終。 7. 黑經註釋

1. Sattame yathā 『『kaṇhā gāvī』』tiādīsu kāḷavaṇṇena samannāgatā 『『kaṇhā』』ti vuccati, na evaṃ kāḷavaṇṇatāya dhammā 『『kaṇhā』』ti vuccanti, atha kho kaṇhābhijātinibbattihetuto appabhassarabhāvakaraṇato vā 『『kaṇhā』』ti vuccantīti dassento 『『na kāḷavaṇṇatāyā』』tiādimāha. Kaṇhatāyāti kaṇhābhijātitāya. Kaṇhābhijātīti ca apāyā vuccanti manussesu ca dobhaggiyaṃ. Sarasenāti sabhāvena. Na hirīyati na lajjatīti ahiriko, puggalo, cittaṃ, taṃ sampayuttadhammasamudāyo vā. Tassa bhāvo ahirikkanti vattabbe ekassa ka-kārassa lopaṃ katvā ahirikanti vuttanti āha 『『ahirikanti ahirikabhāvo』』ti. Na ottappatīti anottāpī, puggalo, yathāvuttadhammasamudāyo vā, tassa bhāvo anottappanti āha 『『anottāpibhāvo』』ti.

Kaṇhasuttavaṇṇanā niṭṭhitā.

1. Sukkasuttavaṇṇanā

我來為您直譯這段巴利文： 7. 第七如"黑牛"等中以具有黑色稱為"黑"，不如是諸法以黑色性稱為"黑"，而是從生黑種性因或從作不光明性而稱為"黑"，為顯示此而說"非以黑色性"等。"黑性"即黑種性。黑種性即稱為諸惡趣及人中的不幸。"自力"即自性。不愧不慚為無愧，或為人、心或與彼相應法的集合。彼之性為無愧性，應說ahirikkaṃ，省略一個ka音而說ahirikaṃ，故說"無愧即無愧性"。不怖畏為無畏，或為人或如前所說法的集合，彼之性為無畏，故說"無畏性"。 黑經註釋終。 8. 白經註釋

1. Aṭṭhame 『『sukkaṃ vattha』』ntiādīsu viya na vaṇṇasukkatāya dhammānaṃ sukkatā, atha kho sukkābhijātihetuto pabhassarabhāvakaraṇato cāti dassento 『『na vaṇṇasukkatāyā』』tiādimāha. Sukkatāyāti sukkābhijātitāya. Hirī pāpadhamme gūthaṃ viya passantī jigucchatīti āha 『『pāpato jigucchanalakkhaṇā hirī』』ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato bhāyatīti vuttaṃ 『『bhāyanalakkhaṇaṃ otappa』』nti. Idañca hirottappaṃ aññamaññavippayogī pāpato vimukhabhūtañca, tasmā nesaṃ idaṃ nānākaraṇaṃ – ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipati hirī, lokādhipati otappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ. Sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappanti.

Tattha ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti jātiṃ paccavekkhitvā, vayaṃ, sūrabhāvaṃ, bāhusaccaṃ paccavekkhitvā. Kathaṃ? 『『Pāpakaraṇaṃ nāmetaṃ na jātisampannānaṃ kammaṃ, hīnajaccānaṃ kevaṭṭādīnaṃ kammaṃ, mādisassa jātisampannassa idaṃ kātuṃ na yutta』』nti evaṃ tāva jātiṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā 『『pāpakaraṇaṃ nāmetaṃ daharehi kattabbaṃ kammaṃ, mādisassa vaye ṭhitassa idaṃ kātuṃ na yutta』』nti evaṃ vayaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā 『『pāpakaraṇaṃ nāmetaṃ dubbalajātikānaṃ kammaṃ, mādisassa sūrabhāvasampannassa idaṃ kātuṃ na yutta』』nti evaṃ sūrabhāvaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Tathā 『『pāpakammaṃ nāmetaṃ andhabālānaṃ kammaṃ, na paṇḍitānaṃ, mādisassa paṇḍitassa bahussutassa idaṃ kātuṃ na yutta』』nti evaṃ bāhusaccaṃ paccavekkhitvā pāpaṃ akaronto hiriṃ samuṭṭhāpeti. Evaṃ ajjhattasamuṭṭhānaṃ hiriṃ catūhi kāraṇehi samuṭṭhāpeti, samuṭṭhāpento ca hiriṃ nissāya pāpakammaṃ na karoti.

Kathaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ? 『『Sace tvaṃ pāpakammaṃ karissasi, catūsu parisāsu garahappatto bhavissasi, tato taṃ sīlavanto sabrahmacārī vivajjissantī』』ti paccavekkhitvā bahiddhāsamuṭṭhānaṃ ottappaṃ nissāya pāpakammaṃ na karoti. Evaṃ bahiddhāsamuṭṭhānaṃ ottappaṃ.

Kathaṃ attādhipati hirī? Idhekacco kulaputto attānaṃ adhipatiṃ jeṭṭhakaṃ katvā 『『mādisassa saddhāpabbajitassa bahussutassa dhutadharassa na yuttaṃ pāpakammaṃ kātu』』nti pāpaṃ na karoti. Evaṃ attādhipati hirī. Tenāha bhagavā 『『so attānaṃyeva adhipatiṃ karitvā akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī』』ti (a. ni.

我來為您直譯這段巴利文： 8. 第八如"白衣"等中非以顏色白性為諸法的白性，而是從生白種性因及從作光明性，為顯示此而說"非以顏色白性"等。"白性"即白種性。慚見惡法如糞而厭惡，故說"慚以厭惡惡為相"。畏見彼如熱而怕畏，故說"畏以怕畏為相"。此慚愧不相離而背離惡，故彼等此差異 - 慚是內生起，畏是外生起。慚以自為主，畏以世間為主。慚住于慚愧性，畏住于怕畏性。慚以恭敬為相，畏以見罪過怕畏為相。 其中內生起慚以四因生起：省察生、年齡、勇性、多聞。如何？"作惡非生具足者之業，是漁夫等下種姓者之業，如我生具足者不應作此"，如是首先省察生而不作惡生起慚。如是"作惡是年輕人應作之業，如我住此年齡不應作此"，如是省察年齡而不作惡生起慚。如是"作惡是弱者之業，如我具足勇性不應作此"，如是省察勇性而不作惡生起慚。如是"作惡是愚癡者之業，非智者之業，如我智者多聞者不應作此"，如是省察多聞而不作惡生起慚。如是以四因生起內生起慚，生起時依慚而不作惡業。 如何外生起畏？"若你作惡業，將於四眾中受呵責，然後有戒同梵行者將遠離你"，省察已依外生起畏而不作惡業。如是外生起畏。 如何以自為主慚？此中某善男子以自己為主為上而"如我信心出家者、多聞者、持頭陀行者不應作惡業"而不作惡。如是以自為主慚。故世尊說"彼以自己為主而斷不善，修善，斷有過，修無過，保持清凈自己"。

3.40).

Kathaṃ lokādhipati ottappaṃ? Idhekacco kulaputto lokaṃ adhipatiṃ jeṭṭhakaṃ katvā 『『sace kho tvaṃ pāpakammaṃ kareyyāsi, sabrahmacārino tāva taṃ jānissanti, mahiddhikā mahānubhāvā loke ca samaṇabrāhmaṇā devatā ca, tasmā te na yuttaṃ pāpaṃ kātu』』nti pāpakammaṃ na karoti. Yathāha – 『『mahā kho panāyaṃ lokasannivāso, mahantasmiṃ kho pana lokasannivāse santi samaṇabrāhmaṇā iddhimanto dibbacakkhukā paracittaviduno. Te dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tepi maṃ evaṃ jānissanti 『passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī』ti. Santi devatā iddhimantiniyo dibbacakkhukā paracittaviduniyo, tā dūratopi passanti, āsannāpi na dissanti, cetasāpi cittaṃ jānanti, tāpi maṃ jānissanti 『passatha, bho, imaṃ kulaputtaṃ, saddhā agārasmā anagāriyaṃ pabbajito samāno vokiṇṇo viharati pāpakehi akusalehi dhammehī』ti…pe… so lokaṃyeva adhipatiṃ karitvā akusalaṃ…pe… pariharatī』』ti. Evaṃ lokādhipati ottappaṃ.

Lajjāsabhāvasaṇṭhitāti ettha lajjāti lajjanākāro, tena sabhāvena saṇṭhitā hirī. Bhayanti apāyabhayaṃ, tena sabhāvena saṇṭhitaṃ ottappaṃ. Tadubhayaṃ pāpaparivajjane pākaṭaṃ hoti. Tattha yathā dvīsu ayoguḷesu eko sītalo bhaveyya gūthamakkhito, eko uṇho āditto. Tesu yathā sītalaṃ gūthamakkhitattā jigucchanto viññujātiko na gaṇhāti, itaraṃ ḍāhabhayena. Evaṃ paṇḍito lajjāya jigucchanto pāpaṃ na karoti, ottappena apāyabhayabhīto pāpaṃ na karoti, evaṃ lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ.

Kathaṃ sappatissavalakkhaṇā hirī, vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ? Ekacco hi jātimahattapaccavekkhaṇā, satthumahattapaccavekkhaṇā, dāyajjamahattapaccavekkhaṇā, sabrahmacārimahattapaccavekkhaṇāti evaṃ catūhi kāraṇehi tattha gāravena sappatissavalakkhaṇaṃ hiriṃ samuṭṭhāpetvā pāpaṃ na karoti. Ekacco attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayanti evaṃ catūhi kāraṇehi vajjato bhāyanto vajjabhīrukabhayadassāvilakkhaṇaṃ ottappaṃ paccupaṭṭhāpetvā pāpakammaṃ na karoti. Ettha ca ajjhattasamuṭṭhānāditā hirottappānaṃ tattha tattha pākaṭabhāvena vuttā, na pana nesaṃ kadāci aññamaññavippayogo. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Evamettha vitthārato atthavaṇṇanā veditabbā.

Sukkasuttavaṇṇanā niṭṭhitā.

1. Cariyasuttavaṇṇanā

我來為您直譯這段巴利文： 如何以世間為主畏？此中某善男子以世間為主為上而"若你作惡業，同梵行者且將知你，有大神通大威力的世間沙門婆羅門和天人也將知，因此你不應作惡"而不作惡業。如說："此世間眾生甚大，於此大世間眾生中有神通具足、天眼具足、他心智具足的沙門婆羅門。他們從遠處也能見，近處也不見，以心知心，他們也將如是知我'看，諸位，此善男子以信從家出家為無家，而住雜染諸惡不善法'。有神通具足、天眼具足、他心智具足的諸天人，她們從遠處也能見，近處也不見，以心知心，她們也將如是知我'看，諸位，此善男子以信從家出家為無家，而住雜染諸惡不善法'⋯⋯彼以世間為主而斷不善⋯⋯保持"。如是以世間為主畏。 "住于慚愧性"中，慚即慚愧行相，住于彼性為慚。畏即惡趣畏，住于彼性為畏。彼二者在離惡時明顯。其中如兩鐵丸，一是冷的涂糞，一是熱的發火。其中如有智者以慚愧厭惡而不取冷的因涂糞，以燃燒怕畏而不取另一個。如是智者以慚愧厭惡而不作惡，以畏怕惡趣畏而不作惡，如是慚住于慚愧性，畏住于怕畏性。 如何慚以恭敬為相，畏以見罪過怕畏為相？某人以省察生之大、師之大、承繼之大、同梵行者之大，如是以四因於彼生起以恭敬為相的慚而不作惡。某人以怕自責、怕他責、怕刑罰、怕惡趣，如是以四因怕畏罪過而現起以見罪過怕畏為相的畏而不作惡業。此中慚畏的內生起等是依彼彼明顯性而說，並非彼等有時相離。因為沒有無怕畏的慚愧，或無慚愧的怕惡。如是此處應知義釋的詳細。 白經註釋終。 9. 行經註釋<.Assistant>

1. Navame lokanti sattalokaṃ. Sandhārentīti ācārasandhāraṇavasena dhārenti. Ṭhapentīti mariyādāyaṃ ṭhapenti. Rakkhantīti ācārasandhāraṇena mariyādāyaṃ ṭhapetvā rakkhanti. Garucittīkāravasena na paññāyethāti garuṃ katvā citte karaṇavasena na paññāyetha, ayamācāro na labbheyya. Mātucchāti vāti ettha iti-saddo ādyattho. Tena mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vāti ime saṅgaṇhāti. Tattha mātu bhaginī mātucchā. Mātulabhariyā mātulānī. Garūnaṃ dārā mahāpitucūḷapitujeṭṭhabhātuādīnaṃ garuṭṭhāniyānaṃ bhariyā. Yathā ajeḷakātiādīsu ayaṃ saṅkhepattho – yathā ajeḷakādayo tiracchānā hirottapparahitā mātāti saññaṃ akatvā bhinnamariyādā sabbattha sambhedena vattanti, evamayaṃ manussaloko yadi lokapāladhammā na bhaveyyuṃ, sabbattha sambhedena vatteyya. Yasmā panime lokapālakadhammā lokaṃ pālenti, tasmā natthi sambhedoti.

Cariyasuttavaṇṇanā niṭṭhitā.

1. Vassūpanāyikasuttavaṇṇanā

2. Dasame apaññattāti ananuññātā, avihitā vā. Vasseti vassārattaṃ sandhāya vadati, utuvasseti hemantaṃ sandhāya. Ekindriyaṃ jīvaṃ viheṭhentāti rukkhalatādīsu jīvasaññitāya evamāhaṃsu. Ekindriyanti ca kāyindriyaṃ atthīti maññamānā vadanti. Saṅghātaṃ āpādentāti vināsaṃ āpādentā. Saṃkasāyissantīti appossukkā nibaddhavāsaṃ vasissanti. Aparajjugatāya āsāḷhiyā upagantabbāti ettha aparajju gatāya assāti aparajjugatā, tassā aparajjugatāya atikkantāya, aparasmiṃ divaseti attho, tasmā āsāḷhipuṇṇamāya anantare pāṭipadadivase upagantabbāti evamettha attho daṭṭhabbo. Māsagatāya āsāḷhiyā upagantabbāti māso gatāya assāti māsagatā, tassā māsagatāya atikkantāya, māse paripuṇṇeti attho. Tasmā āsāḷhipuṇṇamato parāya puṇṇamāya anantare pāṭipadadivase upagantabbāti attho daṭṭhabbo.

Vassūpanāyikasuttavaṇṇanā niṭṭhitā.

Kammakāraṇavaggavaṇṇanāya līnatthappakāsanā niṭṭhitā.

1. Adhikaraṇavaggavaṇṇanā

2. Dutiyavaggassa paṭhame appaṭisaṅkhāne na kampatīti paṭisaṅkhānabalaṃ, upaparikkhanapaññāyetaṃ nāmaṃ. Vīriyasīsena satta bojjhaṅge bhāventassa uppannaṃ balaṃ bhāvanābalaṃ. Vīriyupatthambhena hi kusalabhāvanā balavatī thirā uppajjati, tathā uppannā balavatī kusalabhāvanā balavanto satta bojjhaṅgātipi vuccanti. Atthato vīriyasambojjhaṅgasīsena satta bojjhaṅgā honti. Vuttampi cetaṃ – 『『tattha katamaṃ bhāvanābalaṃ? Yā kusalānaṃ dhammānaṃ āsevanā bhāvanā bahulīkammaṃ, idaṃ vuccati bhāvanābalaṃ. Sattapi bojjhaṅgā bhāvanābala』』nti (dha. sa. 1361).

Akampiyaṭṭhenāti paṭipakkhehi akampanīyaṭṭhena. Durabhibhavanaṭṭhenāti durabhibhavanīyaṭṭhena. Anajjhomaddanaṭṭhenāti adhibhavitvā anavamaddanaṭṭhena. Etānīti etāni yathāvuttāni dvepi balāni. Etadaggaṃ nāgatanti 『『etadaggaṃ, bhikkhave, dvinnaṃ balānaṃ yadidaṃ bhāvanābala』』nti evamettha etadaggaṃ nāgatanti attho.

我來為您直譯這段巴利文： 9. 第九"世間"即有情世間。"維持"即以行為維持方式而持。"安立"即安立於界限。"護持"即以行為維持而安立於界限后護持。"不應由尊重思維方式而現"即不應由作為尊重而在心中作的方式而現，此行為不應獲得。"或母姊"中，iti音為初義。由此攝取"或母之妻"或"阿阇黎之妻"或"尊者之妻"等。其中母之姊妹為母姊。舅父之妻為舅母。尊者之妻為大父、小父、長兄等尊者地位者之妻。如"山羊羊"等中此略義 - 如山羊等畜生無慚愧，不作母想，破界限，於一切處混雜而行，如是此人世間若無世護法，於一切處混雜而行。因為此等世護法護世間，故無混雜。 行經註釋終。 10. 雨安居經註釋 10. 第十"未制定"即未允許，或未設定。"雨"即說關於雨時，"季雨"即關於冬季。"傷害一根命"即對樹藤等作生命想而如是說。"一根"即想有身根而說。"導致毀壞"即導致滅壞。"將混居"即不勤者將住固定住所。"於過去的阿沙荼月應入"中，過去的為過去的，于彼過去的即已過，即他日的意思，故應知此處意為于阿沙荼滿月次日布薩日應入。"于月過的阿沙荼月應入"即月過的為月過的，于彼月過的即已過，即月圓滿的意思。故應知意為于阿沙荼滿月后滿月次日布薩日應入。 雨安居經註釋終。 折磨品註釋中隱義顯明終。 2. 爭論品註釋 11. 第二品第一"于不思擇不動"為思擇力，此是省察慧的名稱。以精進為首修七覺支所生的力為修習力。因為由精進支援，善修習生起有力堅固，如是生起的有力善修習七覺支也稱為有力。就義而言，以精進覺支為首的七覺支。這也說："其中何為修習力？凡諸善法的數數修習、修習、多作，此稱為修習力。七覺支也是修習力"。 "以不動義"即以不為對治所動義。"以難勝義"即以難勝服義。"以不被壓制義"即以不被勝服壓制義。"此等"即此等如前所說二力。"此為最上未來"即"諸比丘，此是二力中最上，即是修習力"，如是應知此處此為最上未來的意思。

1. Dutiye vivekaṃ nissitanti vivekanissitaṃ, yathā vā vivekavasena pavattaṃ jhānaṃ 『『vivekaja』』nti vuttaṃ, evaṃ vivekavasena pavatto satisambojjhaṅgo 『『vivekanissito』』ti daṭṭhabbo. Nissayaṭṭho ca vipassanāmaggānaṃ vasena maggaphalānaṃ veditabbo, asatipi vā pubbāparabhāve 『『paṭiccasamuppādo』』ti ettha paccayena samuppādanaṃ viya avinābhāvidhammabyāpārā nissayanabhāvanā sambhavantīti. 『『Tadaṅgasamucchedanissaraṇavivekanissita』』nti vatvā paṭippassaddhivivekanissitassa avacanaṃ 『『satisambojjhaṅgaṃ bhāvetī』』tiādinā idha bhāvetabbānaṃ sambojjhaṅgānaṃ vuttattā. Bhāvitabojjhaṅgassa hi sacchikātabbā balabojjhaṅgā, tesaṃ kiccaṃ paṭippassaddhiviveko. Ajjhāsayatoti 『『nibbānaṃ sacchikarissāmī』』ti pavattaajjhāsayato. Yadipi hi vipassanākkhaṇe saṅkhārārammaṇaṃ cittaṃ, saṅkhāresu pana ādīnavaṃ disvā tappaṭipakkhe nibbāne ninnatāya ajjhāsayato nissaraṇavivekanissito hoti uṇhābhibhūtassa puggalassa sītaninnacittatā viya.

『『Pañcavidhavivekanissitampīti eke』』ti vatvā tattha yathāvuttavivekattayato aññaṃ vivekadvayaṃ uddharitvā dassetuṃ 『『te hī』』tiādi vuttaṃ. Tattha jhānakkhaṇe tāva kiccato vikkhambhanavivekanissitaṃ, vipassanākkhaṇe ajjhāsayato paṭippassaddhivivekanissitaṃ bhāvetīti vattabbaṃ 『『evāhaṃ anuttaraṃ vimokkhaṃ upasampajja viharissāmī』』ti tattha ninnajjhāsayatāya. Tenāha 『『tasmā tesaṃ matenā』』tiādi. Heṭṭhā kasiṇajjhānaggahaṇena āruppānampi gahaṇaṃ daṭṭhabbaṃ, tasmā 『『etesaṃ jhānāna』』nti imināpi tesaṃ saṅgaho veditabbo. Yasmā pahānavinayo viya virāganirodhāpi idhādhippetavivekena atthato nibbisiṭṭhā, tasmā vuttaṃ 『『esa nayo virāganissitantiādīsū』』ti. Tenāha 『『vivekatthā eva hi virāgādayo』』ti.

Vossagga-saddo pariccāgattho pakkhandanattho cāti vossaggassa duvidhatā vuttā. Vossajjanañhi pahānaṃ vissaṭṭhabhāvena nirodhanapakkhandanampi ca . Tasmā vipassanākkhaṇe tadaṅgavasena maggakkhaṇe samucchedavasena paṭipakkhassa pahānaṃ vossaggo, tathā vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe ārammaṇakaraṇena vissaṭṭhasabhāvatā vossaggoti veditabbaṃ. Tenevāha 『『tattha pariccāgavossaggo』』tiādi. Ayaṃ satisambojjhaṅgoti ayaṃ missakavasena vutto satisambojjhaṅgo. Yathāvuttena pakārenāti tadaṅgappahānasamucchedappahānappakārena tanninnatadārammaṇappakārena ca. Pubbe vossaggavacanasseva atthassa vuttattā āha 『『sakalena vacanenā』』ti. Pariṇamantanti vipassanākkhaṇe tadaṅgatanninnappakārena pariṇamantaṃ. Pariṇatanti maggakkhaṇe samucchedatadārammaṇappakārena pariṇataṃ. Pariṇāmo nāma idha paripākoti āha 『『paripaccantaṃ paripakkañcā』』ti. Paripāko ca āsevanalābhena laddhasāmatthiyassa kilese pariccajituṃ nibbānaṃ pakkhandituṃ tikkhavisadabhāvo. Tenāha 『『ayañhī』』tiādi. Esa nayoti yvāyaṃ nayo 『『vivekanissita』』ntiādinā satisambojjhaṅge vutto, sesesu dhammavicayasambojjhaṅgādīsupi eseva nayo, evaṃ tattha netabbanti attho.

我來為您直譯這段巴利文： 12. 第二"依止遠離"即遠離所依止，或如依遠離方式轉起的禪稱為"遠離生"，如是依遠離方式轉起的念覺支應知為"遠離所依止"。依止義應由觀和道的方式了知道果，或雖無前後性，如"緣起"中由緣而生起一樣，不相離法作用的依止修習可生。說"依止別分斷、正斷、出離遠離"后，不說依止寂止遠離，是因此處以"修念覺支"等說所應修的覺支。因為已修覺支應證得的力覺支，彼等作用是寂止遠離。"由意樂"即由"我將證涅槃"而轉起的意樂。雖然于觀時心緣諸行，但見諸行過患后，由意樂傾向彼對治涅槃而成為出離遠離所依止，如被熱所逼的人的心傾向冷。 說"有人說依止五種遠離"后，為舉出顯示除前述三種遠離外的其他二種遠離而說"彼等"等。其中且於禪那時由作用依止伏遠離，于觀時由意樂依止寂止遠離應說，因為"如是我將成就無上解脫而住"而於彼有傾向意樂。故說"故依彼等意見"等。應知以下遍處禪的攝取也攝取無色，故以"此等禪"也應知攝取彼等。因為斷律如離貪、滅與此處所意遠離義無別，故說"此理于依止離貪等中"。故說"因為離貪等就是遠離義"。 舍斷語有捨棄義和趣入義，故說舍斷有二種。因為捨棄即斷，以捨棄狀態趣入滅。故應知于觀時以別分方式，于道時以正斷方式斷對治為舍斷，如是于觀時以傾向彼方式，于道時以作所緣方式成為舍斷性。故說"其中捨棄舍斷"等。"此念覺支"即此以雜合方式所說的念覺支。"以如前所說的方式"即以別分斷、正斷方式和傾向彼、緣彼方式。因先已說舍斷語的義，故說"以整句"。"趣向"即于觀時以別分傾向方式趣向。"已趣向"即于道時以正斷緣彼方式已趣向。此處成熟名為轉變，故說"正成熟與已成熟"。成熟即由修習獲得能力后,能捨棄煩惱趣入涅槃的銳利清凈性。故說"因為此"等。"此理"即此"依止遠離"等於念覺支所說的理趣，于其餘擇法覺支等中也是此理，如是應于彼處引導的意思。

『『Vivekanissita』』ntiādīsu labbhamānamatthaṃ sāmaññato dassetvā idāni idhādhippetamatthaṃ dassento 『『idha panā』』tiādimāha. Tattha sabbasaṅkhatehīti sabbehi paccayasamuppannadhammehi. Sabbesanti saṅkhatadhammānaṃ. Vivekaṃ ārammaṇaṃ katvāti nibbānasaṅkhātaṃ vivekaṃ ārammaṇaṃ katvā. Tañca khoti tadeva satisambojjhaṅgaṃ.

1. Tatiye cittekaggatthāyāti cittasamādhānatthāya, diṭṭhadhamme sukhavihārāyāti attho. Cittekaggatāsīsena hi diṭṭhadhammasukhavihāro vutto. Sukkhavipassakakhīṇāsavānaṃ vasena hetaṃ vuttaṃ. Te hi samāpajjitvā 『『ekaggacittā sukhaṃ divasaṃ viharissāmā』』ti icceva kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Vipassanāpādakatthāyātiādīsu pana sekkhaputhujjanā 『『samāpattito vuṭṭhāya samāhitena cittena vipassāmā』』ti nibbattentā vipassanāpādakatthāya bhāventi.

Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakajjhānaṃ samāpajjitvā samāpattito vuṭṭhāya 『『ekopi hutvā bahudhā hotī』』ti (dī. ni. 1.238; ma. ni. 1.147; saṃ. ni. 2.70; 5.834, 842) vuttanayā abhiññāyo patthentā nibbattenti, te abhiññāpādakatthāya bhāventi. Ye aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā 『『sattāhaṃ acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā』』ti nibbattenti, te nirodhapādakatthāya bhāventi. Ye pana aṭṭha samāpattiyo nibbattetvā 『『aparihīnajjhānā brahmaloke uppajjissāmā』』ti nibbattenti, te bhavavisesatthāya bhāventi.

Yuttaṃ tāva cittekaggatāya bhavavisesatthatā viya vipassanāpādakatthatāpi catukkajjhānasādhāraṇāti tesaṃ vasena 『『cattāri jhānānī』』ti vacanaṃ, abhiññāpādakatthatā pana nirodhapādakatthatā ca catutthasseva jhānassa āveṇikā, sā kathaṃ catukkajjhānasādhāraṇā vuttāti? Paramparādhiṭṭhānabhāvato. Padaṭṭhānapadaṭṭhānampi hi padaṭṭhānanti vuccati kāraṇakāraṇanti yathā 『『tiṇehi bhattaṃ siddha』』nti.

1. Catutthe sasakassa uppatanaṃ viya hotīti pathavijigucchanasasakassa uppatanaṃ viya hoti. Tatthāyaṃ atthasallāpikā upamā – pathavī kira sasakaṃ āha – 『『he sasakā』』ti. Sasako āha – 『『ko eso』』ti. Kasmā mameva upari sabbairiyāpathe kappento uccārapassāvaṃ karonto maṃ na jānāsīti? Suṭṭhu tayā ahaṃ diṭṭho, mayā akkantaṭṭhānañhi aṅgulaggehi phuṭṭhaṭṭhānaṃ viya hoti, vissaṭṭhaudakaṃ appamattakaṃ, karīsaṃ kaṭakaphalamattaṃ, hatthiassādīhi pana akkantaṭṭhānampi mahantaṃ, passāvopi nesaṃ ghaṭamatto, uccāropi pacchimatto hoti, alaṃ mayhaṃ tayāti uppatitvā aññasmiṃ ṭhāne patito. Tato naṃ pathavī āha – 『『aho dūraṃ gatopi nanu mayhaṃyeva upari patitosī』』ti? So puna taṃ jigucchanto uppatitvā aññattha patito. Evaṃ vassasahassampi uppatitvā uppatitvā patamāno sasako neva pathaviyā antaṃ pāpuṇituṃ sakkoti. Na koṭinti na pubbakoṭiṃ. Itaresanti vipañcitaññuneyyapadaparamānaṃ.

我來為您直譯這段巴利文： 在"依止遠離"等中顯示一般所得義后，現在為顯示此處所意義而說"此處"等。其中"一切有為"即一切緣生法。"一切"即諸有為法。"以遠離為所緣"即以稱為涅槃的遠離為所緣。"而彼"即彼念覺支。 13. 第三"為心一境性"即為心等持，意為現法樂住。因為以心一境性為首說現法樂住。此是依純觀阿羅漢說。因為彼等入定"我們將一境心樂住一日"而如是作遍處準備生起八等至。但在"為觀基礎"等中，有學凡夫"從等至出起后以等持心觀察"而生起，為觀基礎而修。 凡生起八等至，入神通基礎禪，從等至出起后，欲求"一成多"等所說方式神通而生起者，彼等為神通基礎而修。凡生起八等至，入滅盡定后"我們將七日無心，于現法得滅涅槃而樂住"而生起者，彼等為滅基礎而修。凡生起八等至后"我們將不失禪而生梵世"而生起者，彼等為特殊有而修。 如心一境性適合為特殊有性，觀基礎性也是四禪共同，故依彼等說"四禪"，但神通基礎性和滅基礎性唯屬第四禪，如何說為四禪共同？由相續為依。因為所依的所依也稱為所依，如因的因，如說"以草煮飯"。 14. 第四"如兔子跳起"即如厭地兔子跳起。此中這是意義對話譬喻 - 據說地對兔子說："喂兔子！"兔子說："這是誰？" "為何你在我上作一切威儀、大小便而不知我？" "你被我善見，因為我所踏處如指尖所觸處，排水很少，糞如豆粒大，但象馬等所踏處也大，彼等的尿如罐量，糞如籃量，夠了我與你！"而跳起落在別處。此時地對他說："呵！雖去遠處，豈不是仍落在我上面？"他又厭惡而跳起落在別處。如是跳跳落落千年，兔子也不能到達地的邊際。"不到"即不到前邊際。"其餘"即利根、應引導、信解法、鈍根者。

1. Pañcame samathehi adhikarīyati vūpasammatīti adhikaraṇaṃ, aṭṭhārasa bhedakaravatthūni nissāya uppanno vivādoyeva vivādādhikaraṇaṃ. 『『Idha bhikkhū bhikkhuṃ anuvadanti sīlavipattiyā vā』』tiādinā (cūḷava. 215) catasso vipattiyo nissāya uppanno anuvādoyeva anuvādādhikaraṇaṃ. Pañcapi āpattikkhandhā āpattādhikaraṇaṃ. 『『Sattapi āpattikkhandhā āpattādhikaraṇa』』nti (cūḷava. 215) vacanato āpattiyeva āpattādhikaraṇaṃ. 『『Yā saṅghassa kiccayatā karaṇīyatā apalokanakammaṃ ñattikammaṃ ñattidutiyakammaṃ ñatticatutthakamma』』nti (cūḷava. 215) evamāgataṃ catubbidhaṃ saṅghakiccaṃ kiccādhikaraṇanti veditabbaṃ. Sesamettha uttānameva.

我來為您直譯這段巴利文： 15. 第五"以平息而辦理"即事，依十八破和事而生起的諍論即諍論事。"此處諸比丘指責比丘犯戒缺失"等所說，依四種缺失而生起的指責即指責事。五種罪聚為罪事。由"七種罪聚為罪事"之語，罪即罪事。"凡僧團所應作、所應辦的白羯磨、單白羯磨、白二羯磨、白四羯磨"如是所來的四種僧事應知為事事。此中其餘顯明。

1. Chaṭṭhe apākaṭanāmoti 『『selo, kūṭadanto』』tiādinā anabhiññāto. Yena vā kāraṇenāti hetumhi idaṃ karaṇavacanaṃ. Hetuattho hi kiriyākāraṇaṃ, na karaṇaṃ viya kiriyattho, tasmā nānappakāraguṇavisesādhigamatthā idha upasaṅkamanakiriyāti 『『annena vasati, ajjhenena vasatī』』tiādīsu viya hetuatthamevetaṃ karaṇavacanaṃ yuttaṃ, na karaṇatthaṃ tassa ayujjamānattāti vuttaṃ 『『yena vā kāraṇenā』』ti. Avibhāgato satataṃ pavattitaniratisayasāduvipulāmatarasasaddhammaphalatāya sāduphalaniccaphalitamahārukkhena bhagavā upamito. Sāduphalūpabhogādhippāyaggahaṇeneva hi rukkhassa sāduphalatā gahitāti. Upasaṅkamīti upasaṅkanto. Sampattakāmatāya hi kiñci ṭhānaṃ gacchanto taṃtaṃpadesātikkamanena upasaṅkami, upasaṅkantoti ca vattabbataṃ labhati. Tenāha 『『gatoti vuttaṃ hotī』』ti, upagatoti attho. Upasaṅkamitvāti pubbakālakiriyāniddesoti āha 『『upasaṅkamanapariyosānadīpana』』nti. Tatoti yaṃ ṭhānaṃ patto 『『upasaṅkamī』』ti vutto, tato upagataṭṭhānato.

Yathā khamanīyādīni pucchantoti yathā bhagavā 『『kacci te, brāhmaṇa, khamanīyaṃ, kacci yāpanīya』』ntiādinā khamanīyādīni pucchanto tena brāhmaṇena saddhiṃ samappavattamodo ahosi pubbabhāsitāya, evaṃ sopi brāhmaṇo tadanukaraṇena bhagavatā saddhiṃ samappavattamodo ahosīti yojanā. Taṃ pana samappavattamodataṃ upamāya dassetuṃ 『『sītodakaṃ viyā』』tiādi vuttaṃ. Tattha sammoditanti saṃsanditaṃ. Ekībhāvanti sammodanakiriyāya samānataṃ. Khamanīyanti 『『idaṃ catucakkaṃ navadvāraṃ sarīrayantaṃ dukkhabahulatāya sabhāvato dussahaṃ, kacci khamituṃ sakkuṇeyya』』nti pucchati. Yāpanīyanti āhārādippaṭibaddhavuttikaṃ cirappabandhasaṅkhātāya yāpanāya kacci yāpetuṃ sakkuṇeyyaṃ. Sīsarogādiābādhābhāvena kacci appābādhaṃ. Dukkhajīvikābhāvena kacci appātaṅkaṃ. Taṃtaṃkiccakaraṇe uṭṭhānasukhatāya kacci lahuṭṭhānaṃ. Tadanurūpabalayogato kacci balaṃ. Sukhavihārasambhavena kacci phāsuvihāro atthīti sabbattha kacci-saddaṃ yojetvā attho veditabbo.

Balappattā pīti pītiyeva. Taruṇapīti pāmojjaṃ. Sammodaṃ janeti karotīti sammodanīkaṃ, tadeva sammodanīyaṃ. Sammoditabbato sammodanīyanti imaṃ pana atthaṃ dassetuṃ 『『sammodituṃ yuttabhāvato』』ti āha. Saritabbabhāvatoti anussaritabbabhāvato. 『『Saraṇīya』』nti vattabbe dīghaṃ katvā 『『sāraṇīya』』nti vuttaṃ. Suyyamānasukhatoti āpāthagatamadhurataṃ āha, anussariyamānasukhatoti vimaddaramaṇīyataṃ. Byañjanaparisuddhatāyāti sabhāvaniruttibhāvena tassā kathāya vacanacāturiyamāha. Atthaparisuddhatāyāti atthassa nirupakkilesataṃ. Anekehi pariyāyehīti anekehi kāraṇehi.

Atidūraaccāsannappaṭikkhepena nātidūraṃ naccāsannaṃ nāma gahitaṃ, taṃ pana avakaṃsato ubhinnaṃ pasāritahatthāsaṅghaṭṭanena daṭṭhabbaṃ. Gīvaṃ pasāretvāti gīvaṃ parivaṭṭanavasena pasāretvā.

我來為您直譯這段巴利文： 16. 第六"不顯名"即如"舍羅、牙錐"等不為人所知。"以何因緣"即此為因的具格語。因為因義是動作的原因，不如具義是動作，故此訪問動作是為獲得種種功德殊勝，如"以食住，以讀誦住"等，此具格語適合因義，不適合具義，因為它不相應，故說"以何因緣"。世尊因無分別恒常轉起無上甘美廣大不死味正法果性，以甘果常結大樹為譬。因為取甘果受用意樂，即取樹的甘果性。"往詣"即已往詣。因為欲得到而去某處，以超越彼彼處而往詣，而得說為已往詣。故說"即是已去"，意為已到達。"往詣后"為先前動作的說明，故說"表示往詣完成"。"從彼"即從已到達說為"往詣"的處所，從已到達處。 "如問安樂等"即如世尊以"婆羅門，你還安忍嗎？還能維持嗎？"等問安樂等，與彼婆羅門先說話而有同等歡喜，如是彼婆羅門也以隨效與世尊有同等歡喜的連線。為以譬喻顯示彼同等歡喜性而說"如冷水"等。其中"歡喜"即流合。"一性"即歡喜動作的相同性。"安忍"即問"此四輪九門身器以多苦性本性難忍，能否忍受"。"維持"即依食等維持，能否維持稱為長時相續的生存。以無頭痛等病，故問"少病"。以無難活，故問"少惱"。以彼彼事作中起立安樂性，故問"輕安"。以相應力具足，故問"有力"。以安樂住可能，故問"安住"。一切處應連線"豈"字而了知義。 "已得力的喜"即喜本身。"幼喜"為歡悅。生歡喜即作歡喜語，即是可歡喜。但為顯示由應歡喜性為可歡喜此義而說"因適合歡喜"。"由應憶念性"即由應隨念性。當說"應憶念"而作長音說為"可憶念"。"聞時樂"說適意甜美性，"憶時樂"說揉按可愛性。"語詞清凈性"說彼語以自性言詞性而有言語善巧。"義清凈性"說義無垢染。"以種種方便"即以種種因緣。 以離太遠太近而取不太遠不太近，但它以下限應見兩人伸手相觸。"伸頸"即轉動方式伸頸。

Etadavocāti etaṃ 『『ko nu kho, bhante, hetū』』tiādipucchāvacanaṃ avoca. Teneva 『『etadavocā』』ti padaṃ uddharitvā duvidhā hi pucchātiādinā pucchāvibhāgaṃ dasseti. Tattha agāre niyutto agāriko, tassa pucchā agārikapucchā. Agārikato añño anagāriko pabbajjūpagato, tassa pucchā anagārikapucchā. Kiñcāpi aññattha 『『janako hetu, paggāhako paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Sabhāgo hetu, asabhāgo paccayo. Pubbakāliko hetu, sahapavatto paccayo』』tiādinā hetupaccayā vibhajja vuccanti. Idha pana 『『cattāro kho, bhikkhave, mahābhūtā hetu cattāro mahābhūtā paccayo rūpakkhandhassa paññāpanāyā』』tiādīsu (ma. ni. 3.86) viya hetupaccayasaddā samānatthāti dassento 『『ubhayampetaṃ kāraṇavevacanamevā』』ti āha. Visamacariyāti bhāvanapuṃsakaniddeso.

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

『『Coro, coro; sappo, sappo』』tiādīsu bhaye āmeḍitaṃ. 『『Vijjha, vijjha; pahara, paharā』』tiādīsu kodhe. 『『Sādhu, sādhū』』tiādīsu (ma. ni. 327.saṃ. ni. 2.127; 3.35; 5.1085) pasaṃsāyaṃ. 『『Gaccha, gaccha; lunāhi, lunāhī』』tiādīsu turite. 『『Āgaccha, āgacchā』』tiādīsu kotūhale. 『『Buddho, buddhoti cintento』』tiādīsu (bu. vaṃ. 2.44) acchare. 『『Abhikkamathāyasmanto, abhikkamathāyasmanto』』tiādīsu hāse. 『『Kahaṃ ekaputtaka, kahaṃ ekaputtakā』』tiādīsu (ma. ni. 2.353; saṃ. ni. 2.63) soke. 『『Aho sukhaṃ, aho sukha』』ntiādīsu (udā. 20; dī. ni.

我來為您直譯這段巴利文： "說此"即說此"大德,何因"等問句。因此舉出"說此"語后，以"問有二種"等顯示問的分類。其中從事於俗家為俗家者，他的問為俗家問。除俗家者外為非俗家出家者，他的問為出家問。雖然在別處說"生因為因,助成為緣。不共為因,共為緣。類似為因,不類似為緣。前時為因,俱生為緣"等分別因緣。但此處如"諸比丘,四大種為因,四大種為緣,為安立色蘊"等中,顯示因緣語同義而說"此二都是原因的同義語"。"不善行"為中性形容詞。 "勝"即超越、離去的意思,故說"見於盡"。如是上說"初夜已過"。"更勝"即極為可意喜意,如是為美好善好,故說"見於美"。"何者"即在天、龍、夜叉、乾闥婆等中何者？"我的"即我。"足"即足。"神力"即以如是天神力。"威光"即以如是眷屬和範圍。"照"即照耀。"殊勝"即極為可意可愛美形。"容色"即膚色身色光輝。"普照諸方"即照耀十方,如月如日作一光一明,此為偈義。"美形"即殊勝形具足形。 如"賊,賊;蛇,蛇"等於怖畏重複。如"刺,刺;打,打"等於忿怒。如"善哉,善哉"等於讚歎。如"去,去;割,割"等於急迫。如"來,來"等於好奇。如"佛,佛而思惟"等於驚異。如"請進尊者,請進尊者"等於歡笑。如"獨子何在,獨子何在"等於憂愁。如"啊樂,啊樂"等於...

3.305; cūḷava. 332) pasāde. Ca-saddo avuttasamuccayatto. Tena garahāasammānādīnaṃ saṅgaho daṭṭhabbo. Tattha 『『pāpo, pāpo』』tiādīsu garahāyaṃ. 『『Abhirūpaka, abhirūpakā』』tiādīsu asammāne daṭṭhabbaṃ.

Nayidaṃ āmeḍitavasena dvikkhattuṃ vuttaṃ, atha kho atthadvayavasenāti dassento 『『atha vā』』tiādimāha. 『『Abhikkanta』』nti vacanaṃ apekkhitvā napuṃsakavasena vuttaṃ, taṃ pana bhagavato vacanaṃ dhammassa desanāti katvā tathā vuttaṃ 『『bhoto gotamassa dhammadesanā』』ti. Dutiyapadepi eseva nayo. Dosanāsanatoti rāgādikilesavidhamanato. Guṇādhigamanatoti sīlādiguṇānaṃ sampāpanato. Ye guṇe desanā adhigameti, tesu padhānabhūte tāva dassetuṃ 『『saddhājananato paññājananato』』ti vuttaṃ. Saddhāpamukhā hi lokiyā guṇā, paññāpamukhā lokuttarā .

Sīlādiatthasampattiyā sātthato, sabhāvaniruttisampattiyā sabyañjanato. Suviññeyyasaddappayogatāya uttānapadato, saṇhasukhumabhāvena duviññeyyatthatāya gambhīratthato. Siniddhamudumadhurasaddappayogatāya kaṇṇasukhato, vipulavisuddhapemanīyatthatāya hadayaṅgamato. Mānātimānavidhamanena anattukkaṃsanato, thambhasārambhanimmaddanena aparavambhanato. Hitādhippāyappavattiyā paresaṃ rāgapariḷāhādivūpasamanena karuṇāsītalato, kilesandhakāravidhamanena paññāvadātato. Karavīkarutamañjutāya āpātharamaṇīyato, pubbāparāviruddhasuvisuddhatthatāya vimaddakkhamato. Āpātharamaṇīyatāya evaṃ suyyamānasukhato, vimaddakkhamatāya hitajjhāsayappavattitatāya ca vīmaṃsiyamānahitato. Evamādīhīti ādi-saddena saṃsāracakkanivattanato, saddhammacakkappavattanato, micchāvādavigamanato, sammāvādapatiṭṭhāpanato, akusalamūlasamuddharaṇato, kusalamūlasaṃropanato, apāyadvārapidhānato, saggamokkhadvāravivaraṇato, pariyuṭṭhānavūpasamanato, anusayasamugghātanatoti evamādīnaṃ saṅgaho daṭṭhabbo.

Adhomukhaṭṭhapitanti kenaci adhomukhaṃ ṭhapitaṃ. Heṭṭhāmukhajātanti sabhāveneva heṭṭhāmukhajātaṃ. Uparimukhanti uddhaṃmukhaṃ. Ugghāṭeyyāti vivaṭaṃ kareyya. Hatthe gahetvāti 『『puratthābhimukho uttarābhimukho vā gacchā』』tiādīni avatvā hatthe gahetvā 『『nissandehaṃ esa maggo, evaṃ gaccheyyā』』ti vadeyya. Kāḷapakkhacātuddasīti kāḷapakkhe cātuddasī.

Nikkujjitaṃ ādheyyassa anādhārabhūtaṃ bhājanaṃ ādhārabhāvāpādanavasena ukkujjeyya. Heṭṭhāmukhajātatāya saddhammavimukhaṃ, adhomukhaṭhapitatāya asaddhamme patitanti evaṃ padadvayaṃ yathārahaṃ yojetabbaṃ, na yathāsaṅkhyaṃ. Kāmaṃ kāmacchandādayopi paṭicchādakā nīvaraṇabhāvato, micchādiṭṭhi pana savisesaṃ paṭicchādikā satte micchābhinivesanavasenāti āha 『『micchādiṭṭhigahanapaṭicchanna』』nti. Tenāha bhagavā 『『micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī』』ti (a. ni.

我來為您直譯這段巴利文： 3.305;小品.332)于凈信。"和"字為未說集合義。由此應見集取呵責、不敬等。其中如"惡者,惡者"等於呵責。如"美人啊,美人啊"等應見於不敬。 此非由重複而說二次，而是由二義,為顯示此而說"或者"等。依"勝"語而依中性說，但彼世尊語為法的開示，故如是說"尊者瞿曇的法開示"。第二句中也是此理。"由除過"即由破除貪等煩惱。"由獲德"即由成就戒等功德。為顯示開示所獲諸德中的主要者，故說"由生信由生慧"。因為信為首的是世間功德，慧為首的是出世間功德。 由戒等義成就故有義，由自性言詞成就故有文。由易解詞用故淺顯語，由細微深奧義故深義。由柔軟悅耳語音用故悅耳，由廣大清凈可愛義故入心。由摧破慢過慢故不自舉，由制伏傲慢暴躁故不毀他。由利益意向轉起，由令他息滅貪熱惱等故慈悲清涼，由破除煩惱黑暗故智慧清凈。由迦陵頻伽聲柔美故當前可愛，由前後不相違清凈義故經得推敲。由目前可愛故如是聞時樂，由經得推敲故由利益意向轉起而觀察有益。"如是等"以等字應見攝取轉輪迴輪、轉正法輪、去邪說、立正說、拔不善根、種善根、閉惡趣門、開天解脫門、息纏縛、斷隨眠等。 "覆置"即被某人覆口而置。"向下生"即自性向下生。"向上"即向上。"翻"即作開。"手攜"即不說"向東向北去"等而手攜說"此無疑是道，應如是去"。"黑分十四"即黑分的十四日。 覆置不能盛物的器皿，以作能盛方式而翻。由向下生性故背離正法，由覆置故墮于邪法，如是二句應如適合配合，非如次第。雖然欲貪等也是遮蔽因為是蓋，但邪見以特別遮蔽，因為以邪執著方式對眾生，故說"邪見叢林所遮"。故世尊說"諸比丘，我說邪見是最極罪過"。

1.310). Sabbo apāyagāmimaggo kummaggo 『『kucchito maggo』』ti katvā. Sammādiṭṭhiādīnaṃ ujupaṭipakkhatāya micchādiṭṭhiādayo aṭṭha micchattadhammā micchāmaggo. Teneva hi tadubhayappaṭipakkhataṃ sandhāya 『『saggamokkhamaggaṃ āvikarontenā』』ti vuttaṃ. Sappiādisannissayo padīpo na tathā ujjalo, yathā telasannissayoti telapajjotaggahaṇaṃ.Etehi pariyāyehīti etehi nikkujjitukkujjanappaṭicchannavivaraṇādiupamopamitabbākārehi.

Pasannakāranti pasannehi kātabbaṃ sakkāraṃ. Saraṇanti paṭisaraṇaṃ. Tenāha 『『parāyaṇa』』nti. Parāyaṇabhāvo ca anatthanisedhanena atthasampaṭipādanena ca hotīti āha 『『aghassa, tātā, hitassa ca vidhātā』』ti. Aghassāti dukkhatoti vadanti, pāpatoti pana attho yutto. Nissakke cetaṃ sāmivacanaṃ. Ettha ca nāyaṃ gami-saddo nī-saddādayo viya dvikammako, tasmā yathā 『『ajaṃ gāmaṃ netī』』ti vuccati, evaṃ 『『bhagavantaṃ saraṇaṃ gacchāmī』』ti vattuṃ na sakkā. 『『Saraṇanti gacchāmī』』ti pana vattabbaṃ. Iti-saddo cettha luttaniddiṭṭho. Tassa cāyamattho – gamanañca tadadhippāyena bhajanaṃ jānanaṃ vāti dassento 『『iti iminā adhippāyenā』』tiādimāha. Tattha bhajāmītiādīsu purimassa purimassa pacchimaṃ pacchimaṃ atthavacanaṃ. Bhajanaṃ vā saraṇādhippāyena upasaṅkamanaṃ. Sevanaṃ santikāvacaratā. Payirupāsanaṃ vattappaṭivattakaraṇena upaṭṭhānanti evaṃ sabbathāpi anaññasaraṇataṃyeva dīpeti. 『『Gacchāmī』』ti padassa bujjhāmīti ayamattho kathaṃ labbhatīti āha 『『yesaṃ hī』』tiādi.

Adhigatamagge sacchikatanirodheti padadvayenapi phalaṭṭhā eva dassitā, na maggaṭṭhāti te dassento 『『yathānusiṭṭhaṃ paṭipajjamāne cā』』ti āha. Nanu ca kalyāṇaputhujjanopi yathānusiṭṭhaṃ paṭipajjatīti vuccatīti? Kiñcāpi vuccati, nippariyāyena pana maggaṭṭhā eva tathā vattabbā, na itare sammattaniyāmokkamanābhāvato. Tathā hi te eva vuttā 『『apāyesu apatamāne dhāretī』』ti. Sammattaniyāmokkamanena hi apāyavinimuttisambhavo. Akkhāyatīti ettha iti-saddo ādyattho, pakārattho vā. Tena 『『yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyatī』』ti (itivu. 90; a. ni.

我來為您直譯這段巴利文： 1.310)。一切趣向惡趣之道為邪道，因為"惡道"。由與正見等正相反，邪見等八邪法為邪道。因此針對彼兩者相反而說"顯示天道解脫道"。依止酥等的燈不如依止油那樣明亮，故取油燈。"以這些方式"即以這些覆置翻起、遮蔽開顯等譬喻所譬喻的方式。 "凈信所行"即凈信者應作的恭敬。"歸依"即依止。故說"究竟"。究竟性由防惡成就善而有，故說"為苦與利益的安立者"。"苦"有人說是苦，但義應是惡。此為從格的主格語。此中此"去"語不如"導"等語有二業，故如說"領羊去村"，不能說"我歸依世尊去"。但應說"歸依為去"。此中"為"字為省略說明。為顯示其義為 - 去即以彼意趣親近或了知，故說"以此意趣"等。其中"親近"等，後後為前前的義語。或親近為以歸依意趣而接近。"近侍"為親近侍奉。"奉侍"為以作義務回報而侍奉，如是一切也只表示無他歸依。如何得"去"語有"了知"義？故說"因為彼等"等。 "已得道已證滅"以二語只顯示住果者，非住道者，為顯示彼等而說"及如教修行者"。豈非善凡夫也說為如教修行？雖如是說，但無餘說唯住道者應如是說，非其他因無入正性決定。如是唯說彼等"護持不墮惡趣者"。因為由入正性決定而有脫離惡趣可能。"稱為"中"為"字為初義或種類義。由此"諸比丘，凡有為無為法，離貪稱為其最上"。

4.34) suttapadaṃ saṅgaṇhāti, 『『vitthāro』』ti vā iminā. Ettha ca ariyamaggo niyyānikatāya, nibbānaṃ tassa tadatthasiddhihetutāyāti ubhayameva nippariyāyena dhammoti vutto. Nibbānañhi ārammaṇapaccayabhūtaṃ labhitvā ariyamaggo tadatthasiddhiyā saṃvattati, tathāpi yasmā ariyaphalānaṃ 『『tāya saddhāya avūpasantāyā』』tiādivacanato maggena samucchinnānaṃ kilesānaṃ paṭippassaddhippahānakiccatāya niyyānānuguṇatāya niyyānapariyosānatāya ca. Pariyattidhammassa pana niyyānikadhammasamadhigamahetutāyāti iminā pariyāyena vuttanayena dhammabhāvo labbhati eva. Svāyamattho pāṭhāruḷho evāti dassento 『『na kevala』』ntiādimāha.

Kāmarāgo bhavarāgoti evamādibhedo sabbopi rāgo virajjati pahīyati etenāti rāgavirāgoti maggo kathito. Ejāsaṅkhātāya taṇhāya antonijjhānalakkhaṇassa sokassa ca taduppattiyaṃ sabbaso parikkhīṇattā anejamasokanti phalaṃ kathitaṃ. Appaṭikūlanti avirodhadīpanato kenaci aviruddhaṃ, iṭṭhaṃ paṇītanti vā attho. Paguṇarūpena pavattitattā, pakaṭṭhaguṇavibhāvanato vā paguṇaṃ. Sabbadhammakkhandhā kathitāti yojanā.

Diṭṭhisīlasaṅghātenāti 『『yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharatī』』ti (dī. ni. 3.324, 357; ma. ni. 1.492; 3.54; a. ni. 6.12; pari. 274) evaṃ vuttāya diṭṭhiyā, 『『yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpehi sīlehi sīlasāmaññagato viharatī』』ti (dī. ni. 3.324; ma. ni. 1.492; 3.54; a. ni.

我來為您直譯這段巴利文： 4.34）經句攝取，或以此"詳說"。此中聖道由出離性，涅槃由是彼義成就因性，如是二者無餘說為法。因為得涅槃為所緣緣而聖道轉起成就彼義，如是因為從"彼信未寂"等語，對於聖果是由道斷除的煩惱的止息斷除作用，隨順出離性，和出離究竟性。而對於教法由出離法證得因性，如是以此方便說的方式而得法性。此義即經中升起，為顯示此而說"不僅"等。 欲貪有貪等種類的一切貪由此離去斷除，故說"離貪"為道。由稱為動的愛及以內燒為相的憂，在彼生起時完全滅盡故，說"無動無憂"為果。"不違逆"由顯示無違故與任何無違，或義為可意殊勝。由熟練狀態轉起，或由顯示殊勝功德故"熟練"。配合為"說一切法蘊"。 "由見戒和合"即如說"聖者以此見出離而行者正趣盡苦，以如是見而住于見共"如是所說的見，"彼等戒無缺無穿無雜無染，自在為智者所贊不執取能引定，以如是戒而住于戒共"。

6.12; pari. 274) ca evaṃ vuttānaṃ sīlānañca saṃhatabhāvena, diṭṭhisīlasāmaññenāti attho. Saṃhatoti ghaṭito, sametoti attho. Ariyapuggalā hi yattha katthaci dūre ṭhitāpi attano guṇasāmaggiyā saṃhatā eva. Aṭṭha ca puggala dhammadasā teti te purisayugavasena cattāropi puggalavasena aṭṭheva ariyadhammassa paccakkhadassāvitāya dhammadasā. Tīṇi vatthūni saraṇanti gamanena tikkhattuṃ gamanena ca tīṇi saraṇagamanāni. Paṭivedesīti attano hadayagataṃ vācāya pavedesi.

Saraṇagamanassa visayappabhedaphalasaṃkilesabhedānaṃ viya kattuvibhāvanā tattha kosallāya hotīti saraṇagamanesu atthakosallatthaṃ 『『saraṇaṃ, saraṇagamanaṃ, yo ca saraṇaṃ gacchati, saraṇagamanappabhedo, saraṇagamanaphalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo』』ti vuttaṃ tena vinā saraṇagamanasseva asambhavato. Kasmā panettha vodānaṃ na gahitaṃ, nanu vodānavibhāvanāpi tattha kosallāya hotīti? Saccametaṃ, taṃ pana saṃkilesaggahaṇena atthato dīpitaṃ hotīti na gahitaṃ. Yāni hi nesaṃ saṃkilesakāraṇāni aññāṇādīni, tesaṃ sabbena sabbaṃ anuppannānaṃ anuppādanena, uppannānañca pahānena vodānaṃ hotīti.

Hiṃsatthassa dhātusaddassa vasenetaṃ padaṃ daṭṭhabbanti 『『hiṃsatīti saraṇa』』nti vatvā taṃ pana hiṃsanaṃ kesaṃ, kathaṃ, kassa vāti codanaṃ sodhento 『『saraṇagatāna』』ntiādimāha. Tattha bhayanti vaṭṭabhayaṃ. Santāsanti cittutrāsaṃ. Teneva cetasikadukkhassa gahitattā dukkhanti kāyikaṃ dukkhaṃ. Duggatiparikilesanti duggatipariyāpannaṃ sabbampi dukkhaṃ. Tayidaṃ sabbaṃ parato phalakathāya āvi bhavissati. Etanti saraṇanti padaṃ. Evaṃ avisesato saraṇasaddassa padatthaṃ dassetvā idāni visesato dassetuṃ 『『atha vā』』tiādi vuttaṃ. Hite pavattanenāti 『『sampannasīlā, bhikkhave, viharathā』』tiādinā (ma. ni.

我來為您直譯這段巴利文： 6.12;遍知.274）如是所說的戒和合狀態，義為見戒共。"和合"即結合，義為同聚。因為聖人雖住于任何遠處，由自己功德和合性而和合。"八人法見者"即彼等由人對四、由人八，因為是正法的現見者故為法見者。"三事歸依"即以歸依行及三次行為三歸依。"顯示"即以語言表明自己心中所得。 如歸依的境界差別、果、染污等的區別，顯示作者也是爲了通達彼處，故爲了通達歸依義理說"應知此歸依、歸依行、歸依者、歸依差別、歸依果、染污、破壞的方法"，因為無此則歸依本身不能成立。為何此處不取清凈，豈非顯示清凈也是爲了通達彼處？此確實如是，但它以取染污而義已顯示故不取。因為彼等的染污因如無明等，由於不生起一切未生之法，及斷除已生之法而有清凈。 "依殺義的詞根音應見此語"，故說"殺故為歸依"后，為凈除"彼殺是對誰的、如何、為誰"之詰問而說"歸依者"等。其中"怖"為輪迴怖。"驚懼"為心惶恐。因此已取心苦故"苦"為身苦。"惡趣苦惱"為惡趣所攝一切苦。此一切後於果說中將明顯。"此"即歸依語。如是顯示歸依語的一般語義后，為顯示特殊義而說"或者"等。"令轉于利"即如"諸比丘，請具足戒而住"等。

1.64, 69) atthe niyojanena. Ahitā nivattanenāti 『『pāṇātipātassa kho pāpako vipāko abhisamparāya』』ntiādinā ādīnavadassanādimukhena anatthato nivattanena. Bhayaṃ hiṃsatīti hitāhitesu appavattippavattihetukaṃ byasanaṃ appavattikaraṇena vināseti buddho. Bhavakantārā uttāraṇena maggasaṅkhāto dhammo. Itaro assāsadānena sattānaṃ bhayaṃ hiṃsatīti yojanā. Kārānanti dānavasena pūjāvasena ca upanītānaṃ sakkārānaṃ. Vipulaphalappaṭilābhakaraṇena sattānaṃ bhayaṃ hiṃsati saṅgho anuttaradakkhiṇeyyabhāvatoti adhippāyo. Imināpi pariyāyenāti imināpi vibhajitvā vuttena kāraṇena.

『『Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho』』ti evaṃ pavatto tattha ratanattaye pasādo tappasādo, tadeva rattanattayaṃ garu etassāti taggaru, tabbhāvo taggarutā, tappasādo ca taggarutā ca tappasādataggarutā. Tāhi tappasādataggarutāhi. Vidhutadiṭṭhivicikicchāsammohaassaddhiyāditāya vihatakileso. Tadeva ratanattayaṃ parāyaṇaṃ gati tāṇaṃ leṇanti evaṃ pavattiyā tapparāyaṇatākārappavatto cittuppādosaraṇagamanaṃ saraṇanti gacchati etenāti. Taṃsamaṅgīti tena yathāvuttacittuppādena samannāgato. Evaṃ upetīti evaṃ bhajati sevati payirupāsati, evaṃ vā jānāti bujjhatīti evamattho veditabbo.

Ettha ca pasādaggahaṇena lokiyasaraṇagamanamāha. Tañhi pasādappadhānaṃ. Garutāgahaṇena lokuttaraṃ. Ariyā hi ratanattayaguṇābhiññatāya pāsāṇacchattaṃ piya garuṃ katvā passanti, tasmā tappasādena vikkhambhanavasena vihatakileso, taggarutāya samucchedavasenāti yojetabbaṃ agāravakaraṇahetūnaṃ samucchindanato. Tapparāyaṇatā panettha taggatikatāti tāya catubbidhampi vakkhamānaṃ saraṇagamanaṃ gahitanti daṭṭhabbaṃ. Avisesena vā pasādagarutā jotitāti pasādaggahaṇena aveccappasādassa itarassa ca gahaṇaṃ, tathā garutāgahaṇenāti ubhayenapi ubhayaṃ saraṇagamanaṃ yojetabbaṃ.

Maggakkhaṇe ijjhatīti yojanā. Nibbānārammaṇaṃ hutvāti etena atthato catusaccādhigamo eva lokuttarasaraṇagamananti dasseti. Tattha hi nibbānadhammo sacchikiriyābhisamayavasena, maggadhammo bhāvanābhisamayavasena paṭivijjhiyamānoyeva saraṇagamanattaṃ sādheti, buddhaguṇā pana sāvakagocarabhūtā pariññābhisamayavasena, tathā ariyasaṅghaguṇā. Tenāha 『『kiccato sakalepi ratanattaye ijjhatī』』ti. Ijjhantañca saheva ijjhati, na lokiyaṃ viya paṭipāṭiyā asammohappaṭivedhena paṭividdhattāti adhippāyo. Ye pana vadanti 『『na saraṇagamanaṃ nibbānārammaṇaṃ hutvā pavattati, maggassa adhigatattā pana adhigatameva hoti ekaccānaṃ tevijjādīnaṃ lokiyavijjādayo viyā』』ti, tesaṃ lokiyameva saraṇagamanaṃ siyā, na lokuttaraṃ, tañca ayuttaṃ duvidhassapi icchitabbattā.

我來為您直譯這段巴利文： 1.64,69）以指導利益。"由令離不利"即如"殺生有惡報于來世"等,以顯示過患等方式令離無益。"滅除怖畏"即佛陀以令不轉而滅除由轉于利不利為因的災難。作為道的法以令度過有曠野。其他以施安慰而滅除眾生的怖畏的連線。"作"即以佈施方式、供養方式而獻上的恭敬。僧眾以作獲得廣大果報而滅除眾生的怖畏,因為是無上應供的意思。"以此方式"即以此分別說的原因。 "世尊是正等覺者,法善說,僧眾善行"如是轉起對彼三寶的凈信為彼凈信,彼三寶為此重故為彼重,彼性為彼重性,彼凈信與彼重性為彼凈信彼重性。以彼等凈信重性。由破除見、疑、癡、不信等性而破煩惱。彼三寶為依歸、趣、護、洞,如是轉起以此趣向彼為依方式而轉起的心生起為歸依而由此去。"具彼"即具足如是所說心生起。"如是趣向"即如是親近、近侍、奉事,或如是知、覺悟,應知此義。 此中以取凈信說世間歸依。因為彼以凈信為主。以取重性說出世間。因為聖者由知三寶功德而如石傘視為可愛可重,故應配合由彼凈信以鎮伏方式破煩惱,由彼重性以斷除方式,因為斷除作不恭敬的因。此中趣向彼即趣彼性,由彼應見攝取將說的四種歸依。或不分別而顯示凈信重性,故以取凈信攝取不動凈信與其他,如是以取重性,應以二者配合二種歸依。 道剎那成就的連線。"成為涅槃所緣"以此顯示義為證得四諦即是出世間歸依。因為此中涅槃法以作證現觀方式,道法以修習現觀方式通達時即成就歸依性,而佛功德成為聲聞所行境以遍知現觀方式,如是聖僧功德。故說"就作用於全部三寶成就"。而成就時俱時成就,非如世間次第,因為由無癡通達而已通達的意思。有人說"歸依不成為涅槃所緣而轉起,但因證得道而已證得,如某些三明等的世間明等",他們應只有世間歸依,無出世間,而此不適當,因為應欲求二種。

Tanti lokiyasaraṇagamanaṃ. Saddhāpaṭilābho 『『sammāsambuddho bhagavā』』tiādinā. Saddhāmūlikāti yathāvuttasaddhāpubbaṅgamā. Sammādiṭṭhi buddhasubuddhataṃ, dhammasudhammataṃ, saṅghasuppaṭipattiñca lokiyāvabodhavaseneva sammā ñāyena dassanato. Saddhāmūlikā ca sammādiṭṭhīti etena saddhūpanissayā yathāvuttalakkhaṇā paññā lokiyasaraṇagamananti dasseti. Tenāha 『『diṭṭhijukammanti vuccatī』』ti. Diṭṭhiyeva attano paccayehi uju karīyatīti katvā , diṭṭhi vā uju karīyati etenāti diṭṭhijukammaṃ, tathāpavatto cittuppādo. Evañca katvā 『『tapparāyaṇatākārappavatto cittuppādo』』ti idañca vacanaṃ samatthitaṃ hoti, saddhāpubbaṅgamasammādiṭṭhiggahaṇaṃ pana cittuppādassa tappadhānatāyāti daṭṭhabbaṃ. Saddhāpaṭilābhoti iminā mātādīhi ussāhitadārakādīnaṃ viya ñāṇavippayuttaṃ saraṇagamanaṃ dasseti, sammādiṭṭhīti iminā ñāṇasampayuttaṃ saraṇagamanaṃ.

Tayidaṃ lokiyaṃ saraṇagamanaṃ. Attā sanniyyātīyati appīyati pariccajīyati etenāti attasanniyyātanaṃ, yathāvuttaṃ diṭṭhijukammaṃ. Taṃ ratanattayaṃ parāyaṇaṃ paṭisaraṇaṃ etassāti tapparāyaṇo, puggalo cittuppādo vā, tassa bhāvo tapparāyaṇatā, yathāvuttaṃ diṭṭhijukammameva. Saraṇanti adhippāyena sissabhāvaṃ antevāsikabhāvaṃ upagacchati etenāti sissabhāvūpagamanaṃ. Saraṇagamanādhippāyeneva paṇipatati etenāti paṇipāto. Sabbattha yathāvuttadiṭṭhijukammavaseneva attho veditabbo. Attapariccajananti saṃsāradukkhanissaraṇatthaṃ attano atthabhāvassa pariccajanaṃ. Esa nayo sesesupi. Buddhādīnaṃyevāti avadhāraṇaṃ attasanniyyātanādīsupi tattha tattha vattabbaṃ. Evañhi tadaññanivattanaṃ kataṃ hoti.

Evaṃ attasanniyyātanādīni ekena pakārena dassetvā idāni aparehipi pakārehi dassetuṃ 『『apicā』』tiādi āraddhaṃ. Tena pariyāyantarehipi attasanniyyātanaṃ katameva hoti atthassa abhinnattāti dasseti. Āḷavakādīnanti ādi-saddena sātāgirihemavatādīnaṃ saṅgaho daṭṭhabbo. Nanu cete āḷavakādayo maggeneva āgatasaraṇagamanā, kathaṃ tesaṃ tapparāyaṇatāsaraṇagamanaṃ vuttanti? Maggenāgatasaraṇagamanehipi 『『so ahaṃ vicarissāmi…pe… sudhammataṃ (saṃ. ni.

我來為您直譯這段巴利文： "彼"即世間歸依。"獲得信"即以"世尊是正等覺者"等。"以信為根"即以如上所說信為先導。"正見"由以世間了知方式正確如理見佛善覺性、法善法性、僧善行性。"以信為根的正見"以此顯示依信如上所說相的智慧是世間歸依。故說"稱為見正直業"。因為見本身由自己的諸緣而作直,或見由此而作直故為見正直業,如是轉起的心生起。如是而說則"以趣向彼方式轉起的心生起"此語得成立,但應見取以信為先導的正見是因為心生起以彼為主。"獲得信"以此顯示如被母等激勵的童子等的無知相應歸依,"正見"以此顯示有知相應歸依。 此是世間歸依。由此委託投靠舍離自己故為自我委託,即如上所說見正直業。彼三寶為此之依歸依止故為趣向彼,或人或心生起,其性為趣向彼性,即如上所說見正直業。以歸依意趣由此趣向弟子性內住性故為趣向弟子性。只以歸依意趣由此禮拜故為禮拜。一切處應以如上所說見正直業方式了知義。"舍自"即為出離輪迴苦而捨棄自己的存在。其餘也是此理。"唯佛等"的限定也應在自我委託等中於彼彼處說。如是即作彼其他的遮止。 如是以一種方式顯示自我委託等后,為今以其他方式顯示而開始"又"等。以此顯示由其他方式也作自我委託,因為義無別。"阿羅婆迦等"以等字應見攝取娑多耆利黑摩婆多等。豈非此等阿羅婆迦等是由道而來的歸依,如何說彼等為趣向彼性歸依？由道而來歸依者也說"我將遊行...善法性"(相應部.

1.246; su. ni. 194). Te mayaṃ vicarissāma, gāmā gāmaṃ nagā nagaṃ…pe… sudhammata』』nti (su. ni. 182) ca tehi tapparāyaṇatākārassa paveditattā tathā vuttaṃ.

So panesa ñāti…pe… vasenāti ettha ñātivasena, bhayavasena, ācariyavasena, dakkhiṇeyyavasenāti paccekaṃ 『『vasenā』』ti padaṃ yojetabbaṃ. Tattha ñātivasenāti ñātibhāvavasena. Evaṃ sesesupi . Dakkhiṇeyyapaṇipātenāti dakkhiṇeyyatāhetukena paṇipatanenāti attho. Itarehīti ñātibhāvādivasappavattehi tīhi paṇipātehi. Itarehītiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『tasmā』』tiādi vuttaṃ. Vandatīti paṇipātassa lakkhaṇavacanaṃ . Evarūpanti diṭṭhadhammikaṃ sandhāya vadati. Samparāyikañhi niyyānikaṃ vā aniyyānikaṃ vā anusāsaniṃ paccāsīsanto dakkhiṇeyyapaṇipātameva karotīti adhippāyo. Saraṇagamanappabhedoti saraṇagamanavibhāgo.

Ariyamaggo eva lokuttaraṃ saraṇagamananti āha 『『cattāri sāmaññaphalāni vipākaphala』』nti. Sabbadukkhakkhayoti sakalassa vaṭṭadukkhassa anuppādanirodho. Etanti 『『cattāri ariyasaccāni, sammappaññāya passatī』』ti (dha. pa. 190) evaṃ vuttaṃ ariyasaccānaṃ dassanaṃ.

Niccato anupagamanādivasenāti niccanti aggahaṇādivasena. Aṭṭhānanti hetuppaṭikkhepo. Anavakāsoti paccayappaṭikkhepo. Ubhayenapi kāraṇameva paṭikkhipati. Yanti yena kāraṇena. Diṭṭhisampannoti maggadiṭṭhiyā samannāgato sotāpanno. Kañci saṅkhāranti catubhūmakesu saṅkhatasaṅkhāresu ekasaṅkhārampi. Niccato upagaccheyyāti niccoti gaṇheyya. Sukhato upagaccheyyāti 『『ekantasukhī attā hoti arogo paraṃ maraṇā』』ti (dī. ni.

我來為您直譯這段巴利文： 1.246;經集.194)。"我等將遊行,從村至村從山至山...善法性"(經集.182)因為由彼等顯示趣向彼性的方式故如是說。 "彼由親屬等方式"此中應分別配合"由親屬方式、由怖畏方式、由師方式、由應供方式"的"方式"語。其中"由親屬方式"即由親屬性方式。其餘也如是。"由應供禮拜"義為由應供性為因的禮拜。"由其他"即由親屬性等方式轉起的三種禮拜。說"故"等為詳細顯示由"其他"等略說的義。"禮"為禮拜的相說。"如是"說為指現生。因為期待來世出離或非出離的教誡時唯作應供禮拜的意思。"歸依差別"即歸依分別。 說"四沙門果為異熟果"因為聖道即是出世間歸依。"一切苦滅"即一切輪迴苦的不生滅。"此"即如說"以正慧見四聖諦"(法句.190)如是所說的見聖諦。 "由不趣向常等方式"即由不執取為常等方式。"非處"即否定因。"非時"即否定緣。以二者皆否定因。"彼"即彼因。"具見"即具足道見的預流者。"任何行"即於四地中的有為諸行中任一行。"趣向常"即執取為常。"趣向樂"即如"我死後成為唯樂無病"(長部.;

1.76, 79) evaṃ attadiṭṭhivasena sukhato gāhaṃ sandhāyetaṃ vuttaṃ. Diṭṭhivippayuttacittena pana ariyasāvako pariḷāhavūpasamanatthaṃ mattahatthiparitāsito viya cokkhabrāhmaṇo ukkārabhūmiṃ kañci saṅkhāraṃ sukhato upagacchati. Attavāre kasiṇādipaññattisaṅgahatthaṃ 『『saṅkhāra』』nti avatvā 『『kañci dhamma』』nti vuttaṃ. Imesupi ṭhānesu catubhūmakavaseneva paricchedo veditabbo tebhūmakavaseneva vā. Yaṃ yañhi puthujjano gāhavasena gaṇhāti, tato tato ariyasāvako gāhaṃ viniveṭheti.

Mātarantiādīsu janikā mātā, janako pitā, manussabhūto khīṇāsavo arahāti adhippeto. Kiṃ pana ariyasāvako aññaṃ jīvitā voropeyyāti? Etampi aṭṭhānaṃ, puthujjanabhāvassa pana mahāsāvajjabhāvadassanatthaṃ ariyabhāvassa ca phaladassanatthaṃ evaṃ vuttaṃ. Paduṭṭhacittoti vadhakacittena paduṭṭhacitto. Lohitaṃ uppādeyyāti jīvamānakasarīre khuddakamakkhikāya pivanamattampi lohitaṃ uppādeyya. Saṅghaṃ bhindeyyāti samānasaṃvāsakaṃ samānasīmāyaṃ ṭhitaṃ saṅghaṃ 『『kammena uddesena voharanto anussāvanena salākaggāhenā』』ti (pari. 458) evaṃ vuttehi pañcahi kāraṇehi bhindeyya. Aññaṃ satthāranti aññaṃ titthakaraṃ 『『ayaṃ me satthā』』ti evaṃ gaṇheyyāti netaṃ ṭhānaṃ vijjatīti attho.

Na tegamissanti apāyanti te buddhaṃ saraṇaṃ gatā tannimittaṃ apāyaṃ na gamissanti, devakāyaṃ pana paripūressantīti attho. Dasahi ṭhānehīti dasahi kāraṇehi. Adhigaṇhantīti adhibhavanti.

Velāmasuttādivasenāti ettha 『『karīsassa catutthabhāgappamāṇānaṃ caturāsītisahassasaṅkhānaṃ suvaṇṇapātirūpiyapātikaṃsapātīnaṃ yathākkamaṃ rūpiyasuvaṇṇahiraññapūrānaṃ sabbālaṅkārappaṭimaṇḍitānaṃ caturāsītiyā hatthisahassānaṃ, caturāsītiyā assasahassānaṃ, caturāsītiyā rathasahassānaṃ, caturāsītiyā dhenusahassānaṃ, caturāsītiyā kaññāsahassānaṃ, caturāsītiyā pallaṅkasahassānaṃ, caturāsītiyā vatthakoṭisahassānaṃ, aparimāṇassa ca khajjabhojjādibhedassa āhārassa pariccajanavasena sattamāsādhikāni satta saṃvaccharāni nirantaraṃ pavattavelāmamahādānato ekassa sotāpannassa dinnadānaṃ mahapphalataraṃ. Tato sataṃ sotāpannānaṃ dinnadānato ekassa sakadāgāmino, tato ekassa anāgāmino, tato ekassa arahato, tato ekassa paccekabuddhassa, tato sammāsambuddhassa, tato buddhappamukhassa saṅghassa dinnadānaṃ mahapphalataraṃ, tato cātuddisaṃ saṅghaṃ uddissa vihārakaraṇaṃ, tato saraṇagamanaṃ mahapphalatara』』nti imamatthaṃ pakāsentassa velāmasuttassa (a. ni. 9.20) vasena. Vuttañhetaṃ 『『yaṃ, gahapati, velāmo brāhmaṇo dānaṃ adāsi mahādānaṃ, yo ekaṃ diṭṭhisampannaṃ bhojeyya, idaṃ tato mahapphalatara』』ntiādi (a. ni. 9.20). Velāmasuttādīti ādi-saddena aggappasādasuttādīnaṃ (a. ni.

我來為您直譯這段巴利文： 1.76,79）如是說此是指依我見而執取為樂。但聖弟子以離見心為止息熱惱,如受驚的象般,如凈婆羅門趣向糞地,而趣向某行為樂。在我見品中為攝取遍等施設而不說"行"而說"任何法"。此等處也應知以四地方式或三地方式限定。因為凡夫以執取方式執取之處,聖弟子從彼處解脫執取。 "母"等中,生母為母,生父為父,"阿羅漢"是指成為人的漏盡者。聖弟子會奪取他人生命嗎？這也是非處,但為顯示凡夫性的大罪過性及聖性的果而如是說。"噁心"即以殺害心而噁心。"出血"即于活著的身體中令生起如小蠅能飲量的血。"破僧"即以"業、誦戒、言說、宣佈、取籌"如是所說的五因而破同住同界的僧。"他師"義為不可能執取其他外道為"此是我師"。 "彼等不往惡趣"義為彼等歸依佛者因彼緣而不往惡趣,且將充滿天眾。"由十處"即由十因。"勝過"即超越。 "依毗羅摩經等"此中依顯示此義的毗羅摩經(增支部.9.20):"以捨棄如四十分之一迦利沙量的八萬四千金缽銀缽銅缽分別盛滿銀金錢,八萬四千裝飾一切莊嚴的象,八萬四千馬,八萬四千車,八萬四千牛,八萬四千童女,八萬四千座椅,八萬四千俱胝衣,及無量種類的嚼食等食物,如是七年零七個月不間斷行毗羅摩大施,不如施一預流者之施有大果。如是施百預流者不如施一一來者,如是不如施一不還者,如是不如施一阿羅漢,如是不如施一辟支佛,如是不如施一正等覺,如是不如施以佛為首的僧,如是不如為四方僧造寺,如是不如歸依更有大果。"因為說此"居士,毗羅摩婆羅門所施大施,不如供養一具見者更有大果"等(增支部.9.20)。"毗羅摩經等"以等字攝取最勝凈信經等(增支部.;

4.34; itivu. 90) saṅgaho daṭṭhabbo.

Aññāṇaṃ vatthuttayassa guṇānaṃ ajānanaṃ tattha sammoho, 『『buddho nu kho, na nu kho』』tiādinā vicikicchā saṃsayo. Micchāñāṇaṃ tassa guṇānaṃ aguṇabhāvaparikappanena viparītaggāho. Ādi-saddena anādarāgāravādīnaṃ saṅgaho. Na mahājutikanti na ujjalaṃ, aparisuddhaṃ apariyodātanti attho. Na mahāvipphāranti anuḷāraṃ. Sāvajjoti diṭṭhitaṇhādivasena sadoso. Lokiyaṃ saraṇagamanaṃ sikkhāsamādānaṃ viya aggahitakālaparicchedaṃ jīvitapariyantameva hoti, tasmā tassa khandhabhedena bhedoti āha 『『anavajjo kālakiriyāyā』』ti. Soti anavajjo saraṇagamanabhedo. Satipi anavajjatte iṭṭhaphalopi na hotīti āha 『『aphalo』』ti. Kasmā? Avipākattā. Na hi taṃ akusalanti.

Ko upāsakoti sarūpapucchā, tasmā 『『kiṃlakkhaṇo upāsako』』ti vuttaṃ hoti. Kasmāti hetupucchā. Tena kena pavattinimittena upāsakasaddo tasmiṃ puggale niruḷhoti dasseti . Tenāha 『『kasmā upāsakoti vuccatī』』ti. Saddassa abhidheyyo pavattinimittaṃ tadatthassa tabbhāvakāraṇaṃ. Kimassa sīlanti kīdisaṃ assa upāsakassa sīlaṃ, kittakena sīlenāyaṃ sīlasampanno nāma hotīti attho. Ko ājīvoti ko assa sammāājīvo? So pana micchājīvassa parivajjanena hotīti sopi vibhajīyatīti. Kā vipattīti kā sīlassa, ājīvassa vā vipatti. Anantarassa hi vidhi vā paṭisedho vāti. Kā sampatīti etthāpi eseva nayo.

Yo kocīti khattiyādīsu yo koci. Tena saraṇagamanamevettha kāraṇaṃ, na jātiādivisesoti dasseti. Upāsanatoti teneva saraṇagamanena tattha ca sakkaccakiriyāya ādaragāravabahumānādiyogena payirupāsanato. Veramaṇiyoti veraṃ vuccati pāṇātipātādidussīlyaṃ, tassa maṇanato hananato vināsanato veramaṇiyo, pañca viratiyo viratippadhānattā tassa sīlassa. Tenevāha 『『paṭivirato hotī』』ti.

Micchāvaṇijjāti na sammāvaṇijjā ayuttavaṇijjā asāruppavaṇijjā. Pahāyāti akaraṇeneva pajahitvā. Dhammenāti dhammato anapetena. Tena aññampi adhammikaṃ jīvikaṃ paṭikkhipati. Samenāti avisamena. Tena kāyavisamādiduccaritaṃ vajjetvā kāyasamādinā sucaritena ājīvaṃ dasseti. Satthavaṇijjāti āyudhabhaṇḍaṃ katvā vā kāretvā vā yathākataṃ vā paṭilabhitvā tassa vikkayo. Sattavaṇijjāti manussavikkayo. Maṃsavaṇijjāti sūnakārādayo viya migasūkarādike posetvā maṃsaṃ sampādetvā vikkayo. Majjavaṇijjāti yaṃ kiñci majjaṃ yojetvā tassa vikkayo. Visavaṇijjāti visaṃ yojetvā visaṃ gahetvā vā tassa vikkayo. Tattha satthavaṇijjā paroparodhanimittatāya akaraṇīyā vuttā. Sattavaṇijjā abhujissabhāvakaraṇato, maṃsavisavaṇijjā vadhahetuto, majjavaṇijjā pamādaṭṭhānato.

我來為您直譯這段巴利文： 4.34;如是說.90）應見攝取。 "無知"即不知三事的功德而於彼迷惑,"疑"即"是否是佛"等疑惑。"邪知"即以思維彼功德為非功德而顛倒執取。以"等"字攝取不恭敬等。"非大光明"即不輝耀,義為不清凈不明凈。"非大廣大"即不廣大。"有過"即依見愛等而有過。世間歸依如學處受持無取定時限唯至命終,故彼由蘊壞而壞,因此說"無過由死"。"彼"即無過歸依種類。雖無過也無可意果故說"無果"。為何？因為無異熟。因為彼非不善。 "何為優婆塞"是自相問,故說成"何相為優婆塞"。"為何"是因問。以此顯示以何轉起因而優婆塞語建立於彼人。故說"為何稱為優婆塞"。語的所詮是轉起因,是彼義的彼性因。"何戒"即如何是彼優婆塞的戒,以多少戒此稱為具戒者的義。"何活命"即何為彼正命？彼由遠離邪命而有故也分別彼。"何失壞"即何為戒或活命的失壞。因為是與前相鄰的遮止或規定。"何成就"此中也是此理。 "任何"即剎帝利等中任何者。以此顯示此中唯歸依是因,非生等特殊。"由親近"即由彼歸依及於彼恭敬作而具恭敬尊重等而親近。"離"即惡說為殺生等惡戒,由滅除消滅破壞彼故為離,五離因為彼戒以離為主。故說"成為已離"。 "邪貿易"即非正貿易,不適貿易,不相應貿易。"舍"即以不作而舍。"如法"即不離法。以此否定其他非法命。"平等"即不不平等。以此顯示避免身不平等等惡行而以身平等等善行活命。"武器貿易"即製造或令製造或獲得已製造的武器商品而出售。"有情貿易"即人口買賣。"肉貿易"即如屠夫等飼養鹿豬等而備肉出售。"酒貿易"即調製任何酒而出售。"毒貿易"即調製毒或取毒而出售。此中說武器貿易因為是損害他人之因故不應作。有情貿易因為造成非自在性,肉毒貿易因為是殺因,酒貿易因為是放逸處。

Tassevāti pañcaveramaṇilakkhaṇassa sīlassa ceva pañcamicchāvaṇijjālakkhaṇassa ājīvassa ca. Vipattīti bhedo pakopo ca. Yāyāti yāya paṭipattiyā. Caṇḍāloti upāsakacaṇḍālo. Malanti upāsakamalaṃ. Paṭikuṭṭhoti upāsakanihīno. Buddhādīsu kammakammaphalesu ca saddhāvipariyāyo assaddhiyaṃ micchādhimokkho, yathāvuttena assaddhiyena samannāgato assaddho. Yathāvuttasīlavipattiājīvavipattivasena dussīlo. 『『Iminā diṭṭhādinā idaṃ nāma maṅgalaṃ hotī』』ti – evaṃ bālajanaparikappitakotūhalasaṅkhātena diṭṭhasutamutamaṅgalena samannāgato kotūhalamaṅgaliko. Maṅgalaṃ paccetīti diṭṭhamaṅgalādibhedaṃ maṅgalameva pattiyāyati. No kammanti kammassakataṃ no pattiyāyati. Ito bahiddhāti ito sabbaññubuddhasāsanato bahiddhā bāhirakasamaye. Dakkhiṇeyyaṃ pariyesatīti duppaṭipannaṃ dakkhiṇārahasaññī gavesati. Pubbakāraṃ karotīti dānamānanādikaṃ kusalakiriyaṃ paṭhamataraṃ karoti. Ettha ca dakkhiṇeyyapariyesanapubbakāre ekaṃ katvā pañca dhammā veditabbā.

Vipattiyaṃ vuttavipariyāyena sampatti veditabbā. Ayaṃ pana viseso – catunnampi parisānaṃ ratijananaṭṭhena upāsakova ratanaṃ upāsakaratanaṃ. Guṇasobhākittisaddasugandhatāhi upāsakova padumaṃ upāsakapadumaṃ. Tathā upāsakapuṇḍarīko.

Ādimhīti ādiatthe. Koṭiyanti pariyantakoṭiyaṃ. Vihāraggenāti ovarakakoṭṭhāsena, 『『imasmiṃ gabbhe vasantānaṃ idaṃ nāma phalaṃ pāpuṇātī』』tiādīnā taṃ taṃ vasanaṭṭhānakoṭṭhāsenāti attho. Ajjatanti ajja icceva attho.

Pāṇehiupetanti iminā tassa saraṇagamanassa āpāṇakoṭikataṃ dassento 『『yāva me jīvitaṃ pavattatī』』tiādīni vatvā puna jīvitenapi taṃ vatthuttayaṃ paṭipūjento saraṇagamanaṃ rakkhāmīti uppannaṃ tassa brāhmaṇassa adhippāyaṃ vibhāvento 『『ahañhī』』tiādimāha. Pāṇehi upetanti hi yāva me pāṇā dharanti, tāva saraṇaṃ upetaṃ. Upento ca na vācāmattena na ekavāraṃ cittuppādamattena, atha kho pāṇānaṃ pariccajanavasenapi yāvajīvaṃ upetanti evamettha attho veditabbo.

17-19. Sattame jāṇussoṇīti netaṃ tassa mātāpitūhi kataṃ nāmaṃ, apica kho ṭhānantarappaṭilābhaladdhanti dassento āha 『『jāṇussoṇīti ṭhānantaraṃ kirā』』tiādi. Ekaṃ ṭhānantaranti ekaṃ purohitaṭṭhānaṃ. Uṇhīsaādikakudhabhaṇḍehi saddhiṃ laddhaṃ tathā cassa raññā dinnanti vadanti. Tenāha 『『rañño santike ca laddhajāṇussoṇisakkārattā』』ti. Sesamettha uttānameva. Aṭṭhamanavamesu natthi vattabbaṃ.

20-21. Dasame dunnikkhittanti duṭṭhu nikkhittaṃ padapaccābhaṭṭhaṃ katvā manasi ṭhapitaṃ. Pajjati ñāyati attho etenāti padaṃ, atthaṃ byañjayati pakāsetīti byañjanaṃ, padameva. Tenevāha 『『uppaṭipāṭiyā…pe… byañjananti vuccatī』』ti. Padasamudāyabyatirekena visuṃ pāḷi nāma natthīti āha 『『ubhayametaṃ pāḷiyāva nāma』』nti. Pakaṭṭhānañhi vacanappabandhānaṃ āḷiyeva pāḷīti vuccati. Sesamettha ekādasamañca uttānatthameva.

Adhikaraṇavaggavaṇṇanā niṭṭhitā.

1. Bālavaggavaṇṇanā

22-24. Tatiyassa paṭhamadutiyatatiyāni uttānatthāneva.

1. Catutthe netabboti aññato āharitvā bodhetabbo, ñāpetabboti attho.

我來為您直譯這段巴利文： "彼"即五離相的戒及五邪貿易相的活命。"失壞"即破壞和損害。"由彼"即由彼行為。"旃陀羅"即優婆塞旃陀羅。"垢"即優婆塞垢。"被摒"即優婆塞下劣。于佛等及業果中信的相違為不信的邪確信,具足如是所說不信為不信者。依如上所說戒失壞活命失壞而惡戒。具足愚人所想像"由此見等成此吉祥"如是稱為見聞覺吉祥的輕舉吉祥者。"信吉祥"即深信見吉祥等差別的吉祥。"非業"即不深信業自性。"此外"即此一切知佛教外的外道教。"尋求應供"即以應供想而尋求惡行者。"先作"即先行佈施恭敬等善行。此中應知尋求應供與先作合為一而有五法。 應以失壞中所說相違而知成就。此為差別 - 因生起四眾喜樂故優婆塞為寶即優婆塞寶。因功德莊嚴稱譽聲香故優婆塞為蓮即優婆塞蓮。如是優婆塞白蓮。 "始"即始義。"邊"即邊際。"以住處上"即以房間部分,義為以"住此室者得如是果"等如是住處部分。"今日"義即今日。 "以命近"以此顯示彼歸依作至命終,說"乃至我命轉起"等后,又以命尊重彼三事而守護歸依,顯示彼婆羅門生起的意趣而說"我實"等。"以命近"即乃至我命持續時近歸依。而近不只是言語,不只是一次心生起,且以捨命方式終生而近,應如是知此處義。 17-19。第七"阇奴索尼"此非彼父母所作名字,而為顯示是由得地位而說"阇奴索尼是地位"等。"一地位"即一司祭位。說與頭巾等王族物品一起得,如是國王給彼。故說"因於王處得阇奴索尼恭敬"。此中其餘明瞭。第八第九無可說。 20-21。第十"惡置"即惡放置,作句顛倒而置於意。由此知義故為句,明顯表示義故為文,即句。故說"顛倒...稱為文"。無別於句集合外另有文,故說"二者皆是文名"。因為稱卓越語句相續的排列為文。此中其餘及第十一義明瞭。 諍事品註釋終。 3.愚品註釋 22-24。第三的第一第二第三義明瞭。 25。第四"應導"即應從他處引來令覺悟,義為應令知。

1. Chaṭṭhe no cepi paṭicchādetvā karontīti pāṇātipātādīni karonto sacepi appaṭicchādetvā karonti. Paṭicchannamevāti viññūhi garahitabbabhāvato paṭicchādanārahattā paṭicchannamevāti vuccati. Avīciādayo padesavisesā tatthūpapannā sattā ca nirayaggahaṇena gahitāti āha 『『nirayoti sahokāsakā khandhā』』ti. Tiracchānayoni nāma visuṃ padesaviseso natthīti āha 『『tiracchānayoniyaṃ khandhāva labbhantī』』ti.

2. Dasame attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti āha 『『atthavaseti kāraṇānī』』ti. Araññavanapatthānīti araññalakkhaṇappattāni vanapatthāni. Vanapattha-saddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Vanīyati vivekakāmehi bhajīyati, vanute vā te attasampattiyā vasanatthāya yācanto viya hotīti vanaṃ, patiṭṭhahanti ettha vivekakāmā yathādhippetavisesādhigamenāti patthaṃ, vanesu patthaṃ gahanaṭṭhāne senāsanaṃ vanapatthaṃ. Kiñcāpīti anujānanasambhāvanatthe nipāto. Kiṃ anujānāti? Nippariyāyato araññabhāvaṃ gāmato bahi araññanti. Tenāha 『『nippariyāyenā』』tiādi. Kiṃ sambhāveti? Āraññakaṅganipphādakattaṃ. Yañhi āraññakaṅganipphādakaṃ, taṃ visesato araññanti vattabbanti. Tenāha 『『yaṃ taṃ pañcadhanusatika』』ntiādi. Nikkhamitvā bahi indakhīlāti indakhīlato bahi nikkhamitvā, tato bahi paṭṭhāyāti attho. Bahi indakhīlāti vā yattha dve tīṇi indakhīlāni, tattha bahiddhā indakhīlato paṭṭhāya. Yattha taṃ natthi, tadarahaṭṭhānato paṭṭhāyāti vadanti. Gāmantanti gāmasamīpaṃ. Anupacāraṭṭhānanti niccakiccavasena na upacaritabbaṭṭhānaṃ. Tenāha 『『yattha na kasīyati na vapīyatī』』ti.

Attano ca diṭṭhadhammasukhavihāranti etena satthā attano vivekābhiratiṃ pakāseti. Tattha diṭṭhadhammo nāma ayaṃ paccakkho attabhāvo, sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā. Ekakassa hi araññe antamaso uccāravassāvakiccaṃ upādāya sabbe iriyāpathā phāsukā honti, tasmā diṭṭhadhamme sukhavihāraṃ diṭṭhadhammasukhavihāranti evaṃ vā ettha attho daṭṭhabbo.

Pacchimañca janataṃ anukampamānoti kathaṃ araññavāsena pacchimā janatā anukampitā hoti? Saddhāpabbajitā hi kulaputtā bhagavato araññavāsaṃ disvā 『『bhagavāpi nāma araññasenāsanāni na muñcati, yassa nevatthi pariññātabbaṃ na pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ, kimaṅgaṃ pana maya』』nti cintetvā tattha vasitabbameva maññissanti, evaṃ khippameva dukkhassantakarā bhavissanti. Evaṃ pacchimā janatā anukampitā hoti. Etamatthaṃ dassento āha 『『pacchime mama sāvake anukampanto』』ti.

1. Ekādasame vijjaṃ bhajantīti vijjābhāgiyā, vijjābhāge vijjākoṭṭhāse vattantītipi vijjābhāgiyā. Padaṃ pacchindatīti maggacittassa patiṭṭhaṃ upacchindati, maggacittaṃ patiṭṭhāpetuṃ na detīti attho. Ubbaṭṭetvāti samucchedavasena samūlaṃ uddharitvā. Aṭṭhasu ṭhānesūti buddhādīsu aṭṭhasu ṭhānesu. Rāgassa khayavirāgenāti rāgassa khayasaṅkhātena virāgena, rāgassa anuppattidhammatāpādanenāti vuttaṃ hoti.

Bālavaggavaṇṇanā niṭṭhitā.

1. Samacittavaggavaṇṇanā

我來為您直譯這段巴利文： 27.。第六"若不覆藏而作"即作殺生等時若不覆藏而作。"唯覆藏"因為應被智者呵責所以應覆藏故說唯覆藏。說"地獄即與處所的諸蘊"因為無間等處所差別及生彼處諸有情為地獄所攝。說"于畜生趣唯得諸蘊"因為畜生趣無別處所差別。 31.。第十"義利"即果,因依彼而轉故為義利,為因,故說"義利即因"。"阿蘭若曠野"即具阿蘭若相的曠野。因為曠野語也用於茂密樹群,故取阿蘭若。欲獨居者所親近故為林,或如請求彼等以自成就而住故為林,欲獨居者依所欲殊勝證得而住立於此故為地,林中地為密處住處為曠野。"雖然"為允許思惟義助詞。允許什麼？無施設義的阿蘭若性即村外為阿蘭若。故說"無施設義"等。思惟什麼？成就阿蘭若支性。因為能成就阿蘭若支者應說為特別阿蘭若。故說"彼五百弓"等。"出界樁外"即出界樁外,從彼外開始義。或"界樁外"即于有二三界樁處從外界樁開始。說于無彼處從應彼處開始。"村邊"即村近。"非行處處"即非因常事而應行處。故說"于不耕不種處"。 "及自現法樂住"以此世尊顯示自己樂獨居。此中"現法"即此現前自體,"樂住"即四威儀住的安樂。因為獨自於林中乃至大小便事一切威儀皆安樂,故應如是見此中義為現見法樂住。 "悲愍後來人眾"如何由住林而悲愍後來人眾？因為信出家的善男子見世尊住林而思"連世尊也不捨林住處,他已無應遍知、應斷、應修、應證,何況我們",如是將認為應住彼處,如是將成為速作苦盡。如是悲愍後來人眾。顯示此義而說"悲愍我後來弟子"。 32.。第十一"屬明"即屬於明,或轉于明分明部分故屬明。"斷步"即斷道心的住立,義為不令道心住立。"拔除"即以斷除方式連根拔出。"於八處"即于佛等八處。"貪滅離"即稱為貪滅的離,說為令貪成為不生法性。 愚品註釋終。 4.。等心品註釋

1. Catutthassa paṭhame bhavanti ettha patiṭṭhahantīti bhūmi, asappurisānaṃ bhūmi asappurisabhūmi. Sappurisabhūmiyampi eseva nayo. Kataṃ na jānātīti akataññū, asamatthasamāsoyaṃ gamakattā 『『asūriyapassā』』tiādīsu viya. Tenāha 『『kataṃ na jānātī』』ti. Akatavedīti etthāpi eseva nayo. Pākaṭaṃ katvā na jānātīti 『『idañcidañca mayhaṃ iminā kata』』nti saṅghamajjhagaṇamajjhādīsu pākaṭaṃ katvā na jānāti, na pakāsetīti vuttaṃ hoti. Upaññātanti thomanāvasena upagantvā ñātaṃ. Tenāha 『『vaṇṇita』』ntiādi.

2. Dutiye vassasataparimāṇamāyu assāti vassasatāyuko, vassasatāyukatañca vassasatāyukakāle jātasseva hoti, nāññassāti āha 『『vassasatāyukakāle jāto』』ti. Vassasataṃ jīvati sīlenāti vassasatajīvī. Vassasatanti ca accantasaṃyoge upayogavacanaṃ. Tenāha 『『sakalaṃ vassasataṃ jīvanto』』ti. Mātāpitūnaṃ mātāva bahūpakāratarāti tassāyeva padhānabhāvena paṭikātabbattā dakkhiṇaṃ aṃsakūṭaṃ vadanti. Hadayalohitaṃ pāyetvāti khīraṃ sandhāya vadati. Lohitañhi khīrabhāvena pariṇāmaṃ gacchati. Tyāssāti te assa. Sesamettha uttānameva.

3. Tatiye tenupasaṅkamīti ettha yenādhippāyena so brāhmaṇo bhagavantaṃ upasaṅkami, taṃ pākaṭaṃ katvā dassetuṃ 『『so hi brāhmaṇo』』tiādimāha. Virajjhanapañhanti yaṃ pañhaṃ puṭṭho virajjhitvā kathesi, aviparītaṃ katvā sampādetuṃ na sakkoti, tādisaṃ pañhanti attho. Ubhatokoṭikaṃ pañhanti ubhohi koṭīhi yuttaṃ pañhaṃ. 『『Kiṃvādī bhavaṃ gotamo』』ti hi puṭṭho 『『kiriyavādimhī』』ti vā vadeyya 『『akiriyavādimhī』』ti vā, tasmā imassa pañhassa vissajjane 『『kiriyavādimhī』』ti ekā koṭi, 『『akiriyavādimhī』』ti dutiyāti koṭidvayayutto ayaṃ pañho. Uggilitunti dve koṭiyo mocetvā kathetuṃ asakkonto bahi nīharituṃ atthato apanetuṃ na sakkhissati. Dve koṭiyo mocento hi taṃ bahi nīharati nāma. Niggilitunti pucchāya dosaṃ datvā hāretuṃ asakkonto pavesetuṃ na sakkhissati. Tattha dosaṃ datvā hārento hi gilitvā viya adassanaṃ gamento paveseti nāma. Kiṃladdhikoti kiṃddiṭṭhiko. Vadanti etenāti vādo, diṭṭhi. Ko vādo etassāti kiṃvādī. Kimakkhāyīti kimabhidhāyī, kīdisī dhammakathā. Tenāha 『『kiṃ nāma…pe… pucchatī』』ti. Sesamettha uttānameva.

4. Catutthe dakkhiṇaṃ arahantīti dakkhiṇeyyā. Āhunaṃ vuccati dānaṃ, taṃ arahantīti āhuneyyā.

我來為您直譯這段巴利文： 33。第四的第一"地"即在此住立故為地,非善人的地為非善人地。于善人地也是此理。"不知已作"為不知恩,此為不完全複合詞因為如"不見日"等清楚。故說"不知已作"。"不感知已作"此中也是此理。"不明顯知"即"此此為彼為我所作"不于僧中眾中等明顯知,說為不顯示。"稱讚"即以讚歎方式趣近而知。故說"讚歎"等。 34。第二"百歲壽"即以百年為壽量,且百年壽性唯于百年壽時生者有,非他,故說"百年壽時生"。"百年活"即以戒活百年。"百年"為完全結合時的對格。故說"活完整百年"。因母較父母二者更有大恩故說以彼為主而應報的右肩。"令飲心血"說為指乳。因為血轉變成乳性。"彼"即彼等。此中其餘明瞭。 35。第三"彼趣近"此中為顯示彼婆羅門以何意趣近世尊而明顯說"彼婆羅門"等。"錯失問"即被問時錯失而說,不能不顛倒而成就,如是問的義。"二邊問"即具二邊的問。因為被問"尊者瞿曇說何"可說"我說作"或"我說不作",故此問答中"說作"為一邊,"說不作"為第二,此問具二邊。"吐"即不能解說二邊而不能除外。因為解說二邊即稱為除外。"吞"即不能給出問難而不能納入。因為於此給出難而除即如吞入而令不見稱為納入。"何見"即何等見。由此說故為說,即見。此說為何者為何說。"說何"即說示何,如何法說。故說"問說何名"等。此中其餘明瞭。 36。第四"應供養"即應應供品。"應獻"說供物,應彼故應獻。

1. Pañcame kathamayaṃ migāramātā nāma jātāti āha 『『sā hī』』tiādi. Sabbajeṭṭhakassa puttassāti attano puttesu sabbapaṭhamaṃ jātassa puttassa. Ayyakaseṭṭhinova samānanāmakattāti migāraseṭṭhinā eva sadisanāmakattā. Tassā kira sabbajeṭṭhassa puttassa nāmaggahaṇadivase ayyakassa migāraseṭṭhisseva nāmaṃ akaṃsu. Anibaddhavāso hutvāti ekasmiṃyeva vihāre nibaddhavāso ahutvā. Dhuvaparibhogānīti niyataparibhogāni. Nanu bhagavā kadāci cārikampi pakkamati, kathaṃ tāni senāsanāni dhuvaparibhogena paribhuñjīti āha 『『utuvassaṃ cārikaṃ caritvāpī』』tiādi. Tattha utuvassanti hemantagimhe sandhāya vadati. Maggaṃ ṭhapetvāti therassa āgamanamaggaṃ ṭhapetvā. Uṇhavalāhakāti uṇhautuno paccayabhūtameghamālāsamuṭṭhāpakā devaputtā. Tesaṃ kira tathācittuppādasamakālameva yathicchitaṃ ṭhānaṃ uṇhaṃ pharamānā, valāhakamālā nātibahalā ito cito nabhaṃ chādentī vidhāvati. Esa nayo sītavalāhakavassavalāhakāsu. Abbhavalāhakā pana devatā sītuṇhavassehi vinā kevalaṃ abbhapaṭalasseva samuṭṭhāpakā veditabbā. Kevalaṃ vā vātasseva, teneva devatā vātavalāhakā.

Ettha ca yaṃ vassāne ca sisire ca abbhaṃ uppajjati, taṃ utusamuṭṭhānaṃ pākatikameva. Yaṃ pana abbhamhiyeva atiabbhaṃ sattāhampi candasūriye chādetvā ekandhakāraṃ karoti, yañca cittavesākhamāsesu abbhaṃ, taṃ devatānubhāvena uppannaṃ abbhanti veditabbaṃ. Yo ca tasmiṃ tasmiṃ utumhi uttaradakkhiṇādipakativāto hoti, ayaṃ utusamuṭṭhāno. Vātepi vanarukkhakkhandhādippadālano ativāto nāma atthi. Ayañceva, yo ca aññopi akālavāto, ayañca devatānubhāvena nibbatto. Yaṃ gimhāne uṇhaṃ, taṃ utusamuṭṭhānikaṃ pākatimeva. Yaṃ pana uṇhepi atiuṇhaṃ sītakāle ca uppannaṃ uṇhaṃ, taṃ devatānubhāvena nibbattaṃ. Yaṃ vassāne ca hemante ca sītaṃ hoti, taṃ utusamuṭṭhānameva. Yaṃ pana sītepi atisītaṃ, gimhe ca uppannaṃ sītaṃ, taṃ devatānubhāvena nibbattaṃ. Yaṃ vassike cattāro māse vassaṃ, taṃ utusamuṭṭhānameva, yaṃ pana vasseyeva ativassaṃ, yañca cittavesākhamāsesu vassaṃ, taṃ devatānubhāvena nibbattaṃ.

Tatridaṃ vatthu – eko kira vassavalāhakadevaputto tagarakūṭavāsikhīṇāsavattherassa santikaṃ gantvā vanditvā aṭṭhāsi. Thero – 『『kosi tva』』nti pucchi. Ahaṃ, bhante, vassavalāhako devaputtoti . Tumhākaṃ kira cittena devo vassatīti? Āma, bhanteti. Passitukāmā mayanti. Temissatha, bhanteti. Meghasīsaṃ vā gajjitaṃ vā na paññāyati, kathaṃ temissāmāti? Bhante, amhākaṃ cittena devo vassati, tumhe paṇṇasālaṃ pavisathāti. Sādhu devaputtāti pāde dhovitvā paṇṇasālaṃ pāvisi. Devaputto tasmiṃ pavisanteyeva ekaṃ gītaṃ gāyitvā hatthaṃ ukkhipi, samantā tiyojanaṭṭhānaṃ ekameghaṃ ahosi. Thero aḍḍhatinto paṇṇasālaṃ paviṭṭhoti.

我來為您直譯這段巴利文： 37。第五"此彌佉羅之母如何而得名"故說"彼實"等。"最長子"即自己諸子中最先生子。"與祖父富翁同名"即與彌佉羅富翁同名性。據說彼最長子取名日為祖父彌佉羅富翁之名。"成為無固定住處"即不成為一精舍固定住處。"常用"即定用。世尊有時也出遊行,如何常用彼等住處而說"行旱雨遊行"等。此中"旱雨"說指冬夏。"除道"即除長老來道。"熱云神"即生起為熱時因緣雲團的天子。據說彼等如是心生起同時,熱遍滿所欲處,不太厚的雲團遮此彼空而遊行。此理于寒雲雨云也如是。應知云云神無寒熱雨唯生起雲層。或唯風,故天神為風雲。 此中於雨季和寒季生起的云是時節生自然的。但于雲中過度的云七日遮蔽日月作一片黑暗,及於四月五月的云,應知此是由天神威力生起的云。于彼彼時節的北南等自然風,此是時節生。于風中有裂樹幹等的強風,此及其他非時風,此是由天神威力生起。于熱季的熱是時節生自然的。但于熱中過熱及寒時生起的熱,此是由天神威力生起。于雨季和冬季的寒是時節生。但于寒中過寒,及熱季生起的寒,此是由天神威力生起。于雨季四月的雨是時節生,但于雨中過雨,及於四月五月的雨,此是由天神威力生起。 此中此事 - 據說一雨雲天子往虎峰住漏盡長老處禮拜而立。長老問"你是誰?"。"尊者,我是雨雲天子"。"據說由你們心而雨降?"。"是的,尊者"。"我們欲見"。"你們將濕,尊者"。"不見雲頭或雷聲,如何將濕?"。"尊者,由我們心而雨降,請你們入葉屋"。"善哉,天子"洗足入葉屋。天子于彼入時即唱一歌舉手,周圍三由旬處成一云。長老入葉屋二步半云云。

Kāmaṃ heṭṭhā vuttāpi devatā cātumahārājikāva, tā pana tena tena visesena vatvā idāni tadaññe paṭhamabhūmike kāmāvacaradeve sāmaññato gaṇhanto 『『cātumahārājikā』』ti āha. Dhataraṭṭhavirūḷhakavirūpakkhakuverasaṅkhātā cattāro mahārājāno etesanti cātumahārājikā, te sinerussa pabbatassa vemajjhe honti. Tesu pabbataṭṭhakāpi atthi ākāsaṭṭhakāpi. Tesaṃ paramparā cakkavāḷapabbataṃ pattā. Khiḍḍāpadosikā manopadosikā candimā devaputto sūriyo devaputtoti ete sabbepi cātumahārājikadevalokaṭṭhā eva.

Tāvatiṃsāti tāvatiṃsānaṃ devānaṃ nāmaṃ, tepi atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā. Tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Tattha maghena māṇavena saddhiṃ macalagāme kālaṃ katvā tettiṃsa sahapuññakārino ettha nibbattāti taṃ sahacāritaṃ ṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃ nivāso etesanti tāvatiṃsāti vadanti. Yasmā pana sesacakkavāḷesupi chakāmāvacaradevalokā atthi. Vuttampi cetaṃ 『『sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna』』nti (a. ni.

我來為您直譯這段巴利文： 雖然下面所說的天神也是四大王天,但彼等以彼彼特性說之,現今總括取其他第一地欲界天,故說"四大王天"。有持國、增長、廣目、毗沙門稱為四大王者為四大王天,彼等在須彌山中間。彼等中有住山者也有住空者。彼等的相續到達輪圍山。戲忘天、意忘天、月天子、日天子,此等一切皆是四大王天界住。 三十三天即三十三天神之名,彼等也有住山者,有住空者,彼等的相續到達輪圍山。如是夜摩天等。因為即使一天界的天神相續也無不到達輪圍山者。此中與摩伽少年一起在摩佉拉村死後三十三同福業者生此,故說彼同行處為三十三,即三十三,此為彼等住處故為三十三天。因為其他輪圍中也有六慾界天界。此也說"千四大王天、千三十三天"等。

3.81). Tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. Dukkhato yātā apayātāti yāmā. Attano sirisampattiyā tusaṃ itā gatāti tusitā. Nimmāne rati etesanti nimmānaratino. Vasavattī devatāti paranimmitavasavattino devā. Paranimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattino.

Brūhito parivuddho tehi tehi jhānādīhi visiṭṭhehi guṇehīti brahmā. Vaṇṇavantatāya ceva dīghāyukatāya ca brahmapārisajjādīhi mahanto brahmāti mahābrahmā. Tassa parisāyaṃ bhavā paricārikāti brahmapārisajjā. Tasseva purohitaṭṭhāne ṭhitāti brahmapurohitā. Ābhassarehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā. Dīpikāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati vissaratīti ābhassarā, yathāvuttappabhāya ābhāsanasīlā vā ābhassarā. Subhāti sobhanā pabhā. Subhāti hi ekagghanā niccalā sarīrābhā vuccati , sā parittā subhā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā. Subhena okiṇṇā vikiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanā suvaṇṇamañjūsāya ṭhapitasampajjalitakañcanapiṇḍasassirikāti subhakiṇṇā. Tattha sobhanāya pabhāya kiṇṇā subhākiṇṇāti vattabbe bhā-saddassa rassattaṃ antima ṇa-kārassa ha-kārañca katvā 『『subhakiṇhā』』ti vuttaṃ. Vipulaphalā vehapphalā. Vipulaphalāti ca vipulasantasukhavaṇṇādiphalā. Appakena kālena attano ṭhānaṃ na vijahantīti avihā. Kenaci na tapanīyāti atappā. Akicchena sukhena passitabbā manuññarūpatāyāti sudassā. Suparisuddhadassanatāya sammā passanti sīlenāti sudassī. Ukkaṭṭhasampattīhi yogato natthi etesaṃ kaniṭṭhā sampattīti akaniṭṭhā.

Kāyasakkhīhīti nāmakāyena desanāya sampaṭicchanavasena sakkhibhūtehi. Halāhalanti kolāhalaṃ. Mahaggatacittenāti catutthajjhānapādakena abhiññācittena.

Nanu ca 『『ajjhattanti kāmabhavo, bahiddhāti rūpārūpabhavo』』ti ca ayuttametaṃ? Yasmiñhi bhave sattā bahutaraṃ kālaṃ vasanti, so nesaṃ ajjhattaṃ. Yasmiñca appataraṃ kālaṃ vasanti, so nesaṃ bahiddhāti vattuṃ yuttaṃ. Rūpārūpabhave ca sattā cirataraṃ vasanti, appataraṃ kāmabhave, tasmā 『『ajjhattanti kāmabhavo, bahiddhāti rūpārūpabhavo』』ti kasmā vuttanti āha 『『kiñcāpī』』tiādi. Catutthameva koṭṭhāsanti vivaṭṭaṭṭhāyisaṅkhātaṃ catutthaṃ asaṅkhyeyyakappaṃ. Itaresūti saṃvaṭṭasaṃvaṭṭaṭṭhāyivivaṭṭasaṅkhātesu tīsu asaṅkhyeyyakappesu. Ālayoti saṅgo. Patthanāti 『『kathaṃ nāma tatrūpapannā bhavissāmā』』ti abhipatthanā. Abhilāsoti tatrūpapajjitukāmatā. Tasmātiādinā yathāvuttamatthaṃ nigameti.

Etthāyaṃ adhippāyo – kassacipi kilesassa avikkhambhitattā kenacipi pakārena vikkhambhanamattenapi avimutto kāmabhavo ajjhattaggahaṇassa attānaṃ adhikicca uddissa pavattaggāhassa visesapaccayoti ajjhattaṃ nāma. Tattha bandhanaṃ ajjhattasaṃyojanaṃ, tena saṃyutto ajjhattasaṃyojano. Tabbipariyāyato bahiddhāsaṃyojanoti.

我來為您直譯這段巴利文： 故應知此是彼天界的名稱。從苦而往去故為夜摩天。以自己的吉祥成就而往喜故為兜率天。造作是彼等樂故為化樂天。自在天神即他化自在天。於他所化諸欲得自在故為他化自在天。 以彼彼禪定等殊勝功德增長增大故為梵天。以容色具足及長壽故較梵眾等大的梵天為大梵天。生於彼眾中的侍者為梵眾天。住于彼前導處為梵輔天。有小光明為少光天。有無量光明為無量光天。如燈火焰般從彼等身出光明似斷斷而落動散故為光音天,或以如所說光明照性故為光音天。凈即妙光。凈說為一整不動身光明,彼小凈為少凈天。無量凈為無量凈天。以凈遍撒散,以凈身光明色一整如置金箱中燃耀金塊般莊嚴故為遍凈天。此中應說以妙光遍為凈遍,作bhā音短及末ṇ音成ha故說"遍凈"。大果為廣果天。大果即大靜樂等果。不久不捨自處故為無煩天。不為任何所惱故為無熱天。以可愛容色易善見故為善見天。以極清凈見性依法正見故為善現天。以最勝成就相應故無下等成就為色究竟天。 "身證"即以名身對教法領受而作證者。"譁然"即喧鬧。"廣大心"即以第四禪為基的神通心。 然而"內為欲有,外為色無色有"此不應理?因為眾生在彼有中住較多時,彼為彼等內。在彼較少時,彼為彼等外,應如是說。眾生在色無色有中住較久,在欲有較少,故"內為欲有,外為色無色有"為何如是說?故說"雖然"等。"第四部分"即住劫壞稱為第四阿僧祇劫。"其他"即稱為壞、住壞、住的三阿僧祇劫。"執著"即著。"希求"即"如何將生彼處"如是希求。"慾望"即欲生彼處性。以"故"等結集如所說義。 此中此意趣 - 因任何煩惱未鎮伏故以任何方式僅鎮伏亦未解脫的欲有為內執取的緣于自身而轉起執取的特別因故名為內。此中結為內結,以彼相應為內結者。與此相反為外結者。

Chandarāgavaseneva ajjhattasaṃyojanaṃ bahiddhāsaṃyojanañca puggalaṃ dassetvā idāni orambhāgiyauddhambhāgiyasaṃyojanavasenapi dassetuṃ 『『orambhāgiyāni vā』』tiādimāha. Oraṃ vuccati kāmadhātu, paṭisandhiyā paccayabhāvena taṃ oraṃ bhajantīti orambhāgiyāni. Tattha ca kammunā vipākaṃ sattena ca dukkhaṃ saṃyojentīti saṃyojanāni, sakkāyadiṭṭhivicikicchāsīlabbataparāmāsakāmarāgapaṭighā. Uddhaṃ vuccati rūpārūpadhātu, vuttanayenetaṃ uddhaṃ bhajantīti uddhambhāgiyāni, saṃyojanāni. Rūparāgārūparāgamānuddhaccāvijjā. Atha vā orambhāgo vuccati kāmadhātu rūpārūpabhavato heṭṭhābhūtattā, tatrūpapattiyā paccayabhāvato orambhāgassa hitānīti orambhāgiyāni yathā 『『vacchāyogo duhako』』ti. Uddhambhāgo nāma mahaggatabhāvo, tassa hitāni uddhambhāgiyāni. Pādesu baddhapāsāṇo viya pañcorambhāgiyasaṃyojanāni heṭṭhā ākaḍḍhamānākārāni honti. Hatthehi gahitarukkhasākhā viya pañcuddhambhāgiyasaṃyojanāni upari ākaḍḍhamānākārāni. Yesañhi sakkāyadiṭṭhiādīni appahīnāni, te bhavaggepi nibbatte etāni ākaḍḍhitvā kāmabhaveyeva pātenti, tasmā etāni pañca gacchantaṃ vārenti, gataṃ puna ānenti. Rūparāgādīni pañca gacchantaṃ na vārenti, āgantuṃ pana na denti.

Asamucchinnesu orambhāgiyasaṃyojanesu laddhapaccayesu uddhambhāgiyāni saṃyojanāni agaṇanūpagāni hontīti labbhamānānampi puthujjanānaṃ vasena avibhajitvā ariyānaṃ yogavasena vibhajitukāmo 『『ubhayampi ceta』』ntiādimāha. Tattha vaṭṭanissitamahājanassāti puthujjane sandhāya vadati. Dvedhā paricchinnoti kāmasugatirūpārūpabhavavasena dvīhi pakārehi paricchinno.

Vacchakasālopamaṃ uttānatthameva. Opammasaṃsandane pana kassaci kilesassa avikkhambhitattā, kathañcipi avimutto kāmabhavo ajjhattaggahaṇassa visesapaccayattā, imesaṃ sattānaṃ abbhantaraṭṭhena anto nāma. Rūpārūpabhavo tabbipariyāyato bahi nāma. Tathā hi yassa orambhāgiyāni saṃyojanāni appahīnāni, so ajjhattasaṃyojano vutto. Yassa tāni pahīnāni, so bahiddhāsaṃyojano. Tasmā anto asamucchinnabandhanatāya bahi ca pavattamānabhavaṅgasantānatāya antobaddho bahisayito nāma. Nirantarappavattabhavaṅgasantānavasena hi sayitavohāro. Kāmaṃ nesaṃ bahibandhanampi asamucchinnaṃ, antobandhanassa pana mūlatāya evaṃ vuttaṃ. Tenāha 『『saṃyojanaṃ pana tesaṃ kāmāvacarūpanibaddhamevā』』ti. Iminā nayena sesattayepi attho veditabbo.

我來為您直譯這段巴利文： 以欲貪力顯示內結及外結的補特伽羅后,現今為以下分結及上分結也顯示故說"或下分"等。欲界稱為下,以再生緣性親近彼下故為下分。此中以業結生報及以有情結苦故為結,即有身見、疑、戒禁取、欲貪、嗔恚。色無色界稱為上,如所說理親近此上故為上分結,即色貪、無色貪、慢、掉舉、無明。或者欲界稱為下分因為在色無色有之下,因為是生彼處之緣故為下分的利益故為下分,如"牛軛擠乳者"。廣大性稱為上分,為彼利益故為上分。如足上系石般五下分結成向下牽引相。如手抓樹枝般五上分結成向上牽引相。因為未斷有身見等者,即使生於有頂彼等也牽引而墮于欲有,故此五阻止去者,使已去者復來。色貪等五不阻止去者,但不令來。 未斷下分結得緣時,上分結成不可數故欲顯示雖得凡夫而不分別依聖者瑜伽而分別故說"此二者"等。此中"輪迴依止大眾"說指凡夫。"二分限定"即依欲善趣色無色有以二種限定。 犢子譬喻義明顯。于譬喻對照中因任何煩惱未鎮伏故,如何亦未解脫欲有為內執取的特別因故,以此等有情內處義故名為內。色無色有與此相反故名為外。如是未斷下分結者說為內結者。已斷彼者為外結者。故因內未斷結性及外轉有分相續性故名為內縛外臥。因無間轉有分相續故有臥言說。雖然彼等外縛亦未斷,但因內縛為根本故如是說。故說"但彼等結唯系屬欲界法"。以此理應知其他三種義。

Ettāvatā ca kirāti kira-saddo arucisaṃsūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. 『『Sīlavā』』ti anāmaṭṭhavisesasāmaññato sīlasaṅkhepena gahitaṃ, tañca catubbidhanti ācariyatthero 『『catupārisuddhisīlaṃ uddisitvā』』ti āha. Tatthāti catupārisuddhisīlesu. Jeṭṭhakasīlanti padhānasīlaṃ. Ubhayatthāti uddesaniddesesu, niddese viya uddesepi pātimokkhasaṃvarova therena vutto 『『sīlavā』』ti vuttattāti adhippāyo. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravaseneva āgataṃ. Tenāha 『『pātimokkhasaṃvaroyevā』』tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhabhāvaṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu ca sikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā 『『pātimokkhasaṃvaro』』ti? Ācariyassa sammukhatāya appaṭikkhipanto upacārena pucchanto viya vadati. Tenāha 『『ananujānanto』』ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānabhāvamattena paṭipākatikabhāvāpattito. Itaradvayepi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa paripālanavasena pavattiyā pariyāyasīlāni nāmāti dasseti. Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ 『『yassā』』tiādimāha. Tattha so pātimokkhasaṃvaro. Sesāni indriyasaṃvarādīni.

Pātimokkhasaṃvarasaṃvutoti yo hi naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvāro. So pana yasmā evaṃbhūto tena samannāgato nāma hoti, tasmā vuttaṃ 『『pātīmokkhasaṃvarena samannāgato』』ti.

Aparo nayo – kilesānaṃ balavabhāvato, pāpakiriyāya ca sukarabhāvato, puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegakkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanato gamanasīloti pātī, maraṇavasena tamhi tamhi sattanikāye attabhāvassa pātanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātiṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto vimuttoti vuccati. Vuttañhi 『『cittavodānā visujjhantī』』ti, 『『anupādāya āsavehi cittaṃ vimutta』』nti (mahāva. 28) ca.

Atha vā avijjādinā hetunā saṃsāre patati gacchati pavattatīti pāti, 『『avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata』』nti (saṃ. ni. 2.124) hi vuttaṃ, tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkho. 『『Kaṇṭhekāḷo』』tiādīnaṃ viyassa samāsasiddhi veditabbā.

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi –

『『Cittena nīyate loko, cittena parikassatī』』ti; (Saṃ. ni. 1.62);

Tassa pātino mokkho etenāti pātimokkho. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi –

『『Taṇhā janehi purisaṃ, (saṃ. ni.

我來為您直譯這段巴利文： "如是"中kira語詞表示不贊同義。以此顯示此中不贊同阿阇黎說。"具戒"因無別指定的一般性以戒攝而取,彼為四種故阿阇黎長老說"指四遍凈戒"。"此中"即於四遍凈戒中。"最上戒"即主要戒。"兩處"即總說別說中,如別說于總說中長老也說唯別解脫律儀因說"具戒"義。因為戒取在聖典中唯依別解脫律儀而來。故說"唯別解脫律儀"等。此中以限定顯示其他三種部分屬於別解脫內攝。如是于不觀看等及活命因違學處及未觀察服用病緣等制定罪。"三"即根律儀戒等。"于說戒處"即于某經中以戒同義取彼等之處如說"別解脫律儀"?因阿阇黎在前故不否定而以詢問方式說。故說"不允許"。"僅守護六門"說彼輕易性因以心住立性僅恢復本性。于其他二者也此理。"僅資具生起"以果顯因。因為資具生起是由生起因。"此義"即此目的為用此資具義。"無施設義"以此顯示根律儀等三以守護主要戒而轉起故名施設戒。現今為從相對及相順以譬喻顯明別解脫律儀唯主要性故說"若"等。此中彼為別解脫律儀。其餘為根律儀等。 "攝別解脫律儀"因為彼守護保持者,從惡趣等苦解脫故得名別解脫的學處戒所防護身語門。彼因如是成為具足彼者,故說"具足別解脫律儀"。 另一理 - 因煩惱力強,作惡易作,作善難作,多次墮惡趣性故為pātī,即凡夫。或因無常于諸有等被業力擲如機器般不住而輪轉行故為pātī,或以死於彼彼有情眾中令自體墮落性故為pātī,即有情相續,或唯心。彼pāti從輪迴苦解脫故為別解脫。因為由心解脫說有情解脫。因說"由心清凈而凈化","心無取著從諸漏解脫"。 或者以無明等因於輪迴墮落行轉起故為pāti,因說"無明蓋覆愛結縛的諸有情流轉輪迴",從彼pāti有情的貪等三雜染解脫由此故為別解脫。應知如"黑頸"等複合詞成立。 或者令墮落惱害故為pāti,即心。因說: "世間由心導引,由心拖曳"； 從彼pāti解脫由此故為別解脫。或以此墮惡趣苦輪迴苦故為pāti,即貪等雜染。因說: "愛生人，;

1.56-57) taṇhādutiyo puriso』』ti (itivu. 15, 105; a. ni. 4.9) ca ādi;

Tato pātito mokkhoti pātimokkho.

Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi –

『『Chasu loko samuppanno, chasu kubbati santhava』』nti (saṃ. ni.

我來為您直譯這段巴利文： "愛為伴的人"等； 從彼pāti解脫故為別解脫。 或者由此墮落故為pāti,即六內外處。因說： "世間生於六中,於六作交際"；;

1.70; su. ni. 171);

Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkho.

Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkho.

Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā 『『patī』』ti vuccati, muccati etenāti mokkho, patino mokkho patimokkho tena paññattattāti, patimokkho eva pātimokkho. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttaṭṭhena mokkho cāti patimokkho, patimokkho eva pātimokkho. Tathā hi vuttaṃ 『『pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta』』nti (mahāva. 135) vitthāro.

Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkho. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena, samucchedavasena ca accantaṃ mokkheti mocetīti pātimokkho. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkho. Mokkho vā nibbānaṃ, tassa mokkhassa patibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgo viya yathārahaṃ kilesanibbāpanato patimokkhaṃ, patimokkhaṃyeva pātimokkhaṃ.

Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evamettha pātimokkhasaddassa attho veditabbo.

Ācāragocarasampannoti kāyikavācasikaavītikkamasaṅkhātena ācārena, navesiyādigocaratādisaṅkhātena gocarena sampanno, sampannaācāragocaroti attho. Appamattakesūti parittakesu anāpattigamanīyesu. 『『Dukkaṭadubbhāsitamattesū』』ti apare. Vajjesūti gārayhesu. Te pana ekantato akusalasabhāvā hontīti āha 『『akusaladhammesū』』ti. Bhayadassīti bhayato dassanasīlo, paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlo. Sammā ādiyitvāti sammadeva sakkaccaṃ sabbasova ādiyitvā. Sikkhāpadesūti niddhāraṇe bhummanti samudāyato avayavaniddhāraṇaṃ dassento 『『sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhatī』』ti atthamāha, sikkhāpadameva hi samādātabbaṃ sikkhitabbañcāti adhippāyo. Yaṃ kiñci sikkhāpadesūti sikkhākoṭṭhāsesu mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedaṃ yaṃ kiñci sikkhitabbaṃ. Yaṃ paṭipajjitabbaṃ pūretabbaṃ sīlaṃ, taṃ pana dvāravasena duvidhamevāti āha 『『kāyikaṃ vā vācasikaṃ vā』』ti. Imasmiṃ atthavikappe sikkhāpadesūti ādhāre bhummaṃ sikkhābhāgesu kassaci visuṃ aggahaṇato. Tenāha 『『taṃ sabba』』nti.

Aññataraṃ devaghaṭanti aññataraṃ devanikāyaṃ. Āgāmī hotīti paṭisandhivasena āgamanasīlo hoti. Āgantāti etthāpi eseva nayo. Iminā aṅgenāti iminā kāraṇena.

Sukkhavipassako yebhuyyena catudhātuvavatthānamukhena kammaṭṭhānābhinivesī hotīti āha 『『sukkhavipassakassa dhātukammaṭṭhānikabhikkhuno』』ti. Vuttamevatthaṃ sampiṇḍetvā nigamento 『『paṭhamena aṅgenā』』tiādimāha.

Cittassa sukhumabhāvo idha sukhamattabhāvamāpannena daṭṭhabboti āha 『『sabbāpi hi tā』』tiādi. Tantivasenāti kevalaṃ tantiṭṭhapanavasena, na pana therassa kassaci maggassa vā phalassa vā uppādanatthāya, nāpi sammāpaṭipattiyaṃ yojanatthāyāti adhippāyo.

我來為您直譯這段巴利文： 從六內外處稱為pāti解脫故為別解脫。 或者有墮落滅壞故為pāti,即輪迴。從彼解脫故為別解脫。 或者因一切世間主性故世尊稱為"主",由此解脫故為mokkho,主的解脫為patimokkho因由彼制定故,patimokkho即pātimokkho。或因一切功德根本性故以最勝義為主,彼以如所說義為解脫故為patimokkho,patimokkho即pātimokkho。如是說"別解脫即此始、此口、此首"等詳說。 或者pa即方式,ati不變詞表究竟義,故以諸方式究竟解脫故為別解脫。因為此戒自身以彼分,與定俱與慧俱以鎮伏,以斷除而究竟解脫故為別解脫。或一一解脫故為patimokkho,即從彼彼違犯過各別解脫義。patimokkho即pātimokkho。或解脫即涅槃,為彼解脫影像故為patimokkho。因為戒律儀如日出明相般為涅槃生起,如其影像隨宜滅煩惱故為patimokkho,patimokkho即pātimokkho。 或者轉向解脫,或面向解脫故為patimokkho,patimokkho即pātimokkho,如是此中應知別解脫語詞義。 "具足行處"即以稱為身語不違犯的行,以稱為非妓女等處的行處具足,義為具成就行處。"微細"即微小可無罪行。"僅惡作惡語"其他說。"過"即應呵責。彼等唯一是不善性故說"不善法"。"見怖畏"即見為怖畏性,如須彌般見微塵許過而怖畏性。"正受持"即正確恭敬完全受持。"于諸學處"為從總體抉擇支分故說"于諸學處受持此彼學處而學"義,因為唯學處應受持應學習義。"任何學處"即于學習分類中根本制、隨制、一切處制、區域制等差別任何應學。應行應圓滿的戒,彼依門二種故說"身或語"。在此義區分中"于諸學處"為處所位格因不別取學部分任何。故說"彼一切"。 "某天眾"即某天眾聚。"將來"即依結生而將來性。"將來者"此中也此理。"由此支"即由此因。 "純觀者"多以四界差別門入業處故說"純觀者四界業處比丘"。攝集已說義而結論說"由第一支"等。 心微細性此中應以達僅樂性見故說"因為一切彼"等。"依經"即僅依安置經,非為長老生起任何道或果,亦非為令入正行義。

1. Chaṭṭhe mahākaccānoti gihikāle ujjenirañño purohitaputto abhirūpo dassanīyo pāsādiko suvaṇṇavaṇṇo ca. Varaṇā nāma rukkho, tassa avidūre bhavattā nagarampi varaṇasaddena vuccatīti āha 『『varaṇā nāma ekaṃ nagara』』nti. Dvandapadassa paccekaṃ abhisambandho hotīti hetusaddaṃ paccekaṃ yojetvā dassento 『『kāmarāgābhinivesahetū』』tiādimāha. Hetusaddena sambandhe sati yo attho sambhavati, taṃ dassetuṃ 『『idaṃ vuttaṃ hotī』』tiādimāha. Tattha kāmarāgena abhiniviṭṭhattāti etena kāmarāgābhinivesahetūti imassa atthaṃ dīpeti, tathā vinibaddhattātiādīhi kāmarāgavinibaddhahetūtiādīnaṃ. Tato mukhoti tadabhimukho. Mānanti āḷhakādimānabhaṇḍaṃ. Sesamettha uttānameva.

2. Sattame madhurāyanti uttaramadhurāyaṃ. Gundāvaneti kaṇhagundāvane, kāḷapippalivaneti attho. Jarājiṇṇeti jarāya jiṇṇe, na byādhiādīnaṃ vasena jiṇṇasadise nāpi akālikena jarāya abhibhūte. Vayovuddheti jiṇṇattā eva cassa vayovuddhippattiyā vuddhena sīlādivuddhiyā. Jātimahallaketi jātiyā mahantatāya cirarattatāya mahallake, na bhogaparivārādīhīti attho. Addhagateti ettha addha-saddo dīghakālavācīti āha 『『dīghakāladdhānaṃ atikkante』』ti. Vayoti purimapadalopenāyaṃ niddesoti āha 『『pacchimavaya』』nti, vassasatassa tatiyakoṭṭhāsasaṅkhātaṃ pacchimavayaṃ anuppatteti attho.

Bhavati ettha phalaṃ tadāyattavuttitāyāti bhūmi, kāraṇanti āha 『『yena kāraṇenā』』tiādi. Paripakkoti pariṇato, vuddhibhāvaṃ pattoti attho. Moghajiṇṇoti anto thirakaraṇānaṃ dhammānaṃ abhāvena tucchajiṇṇo nāma. Bāladārakopi daharoti vuccatīti tato visesanatthaṃ 『『yuvā』』ti vuttaṃ. Atikkantapaṭhamavayā eva sattā sabhāvena palitasirā hontīti paṭhamavaye ṭhitabhāvaṃ dassetuṃ 『『susukāḷakeso』』ti vuttaṃ. Bhadrenāti laddhakena. Ekacco hi daharopi samāno kāṇo vā hoti kuṇiādīnaṃ vā aññataro, so na bhadrena yobbanena samannāgato nāma hoti. Yo pana abhirūpo hoti dassanīyo pāsādiko sabbasampattisampanno yaṃ yadeva alaṅkāraparihāraṃ icchati, tena tena alaṅkato devaputto viya carati, ayaṃ bhadrena yobbanena samannāgato nāma hoti. Tenevāha 『『yena yobbanena samannāgato』』tiādi.

Yamhisaccañca dhammo cāti yamhi puggale soḷasahākārehi paṭividdhattā catubbidhaṃ saccaṃ, ñāṇena sacchikatattā navavidhalokuttaradhammo ca atthi. Ahiṃsāti desanāmattametaṃ, yamhi pana catubbidhāpi appamaññābhāvanā atthīti attho. Saṃyamo damoti sīlañceva indriyasaṃvaro ca. Vantamaloti maggañāṇena nīhaṭamalo. Dhīroti dhitisampanno. Theroti so imehi thirabhāvakāraṇehi samannāgatattā theroti pavuccatīti attho.

1. Aṭṭhame 『『corā balavanto hontī』』ti padaṃ uddharitvā yehi kāraṇehi te balavanto honti, tesaṃ sabbhāvaṃ dassento 『『pakkhasampannā』』tiādimāha. Tattha nivāsaṭṭhānasampannatā giriduggādisabbhāvato. Atiyātunti anto yātuṃ, gantuṃ pavisitunti attho. Taṃ pana antopavisanaṃ kenaci kāraṇena bahigatassa hotīti āha 『『bahiddhā janapadacārikaṃ caritvā』』tiādi. Niyyātunti bahi nikkhamituṃ. Tañca bahinikkhamanaṃ bahiddhākaraṇīye sati sambhavatīti āha 『『corā janapadaṃ vilumpantī』』tiādi. Anusaññātunti anusañcarituṃ. Sesamettha uttānameva.

我來為您直譯這段巴利文： 38. 第六"大迦旃延"在家時為郁阇尼(現今印度中央邦烏杰恩市)國王的婆羅門,容貌端正殊妙金色。瓦拉納是一種樹,因在其不遠處故城市也以瓦拉納詞說故說"瓦拉納名一城"。複合詞各別結合故以因字各別連結顯示說"欲貪執著因"等。以因字結合時有何義,為顯示此說"此說為"等。此中"因欲貪執著"以此顯示"欲貪執著因"此義,如是"因繫縛"等顯示"欲貪繫縛因"等義。"彼面"即面向彼。"量"即阿拉迦等量器。此中其餘顯明。 39. 第七"在摩偶羅"即在北摩偶羅。"貢達林"即黑貢達林,義為黑胡椒林。"老衰"即以老衰,非以病等力衰似,亦非非時為老所勝。"年耆"即因衰故達年耆而成就戒等。"生長"即以生大久遠而長,非以財眾等義。"過半"此中半字表長時故說"越過長時分"。"年"此為略前詞說故說"後年",義為達百歲第三分稱後年。 因在此有果依彼轉起性故為地,因故說"以何因"等。"成熟"即成就,義為達增長性。"空老"以內堅固諸法不存在故名虛老。"小兒亦說年少"故為別義說"青年"。已過初年諸有情自性成白髮故為顯示住初年說"烏黑髮"。"賢"即圓具。因為有些雖年少而盲或跛等之一,彼不名具賢年。但若容貌端正殊妙具一切成就,欲任何莊嚴裝飾即以彼彼莊嚴如天子般行,此名具賢年。故即說"具何年"等。 "于彼諦與法"即于彼補特伽羅因十六行相通達故四諦,以智作證故九種出世間法。"不害"此僅說示,于彼具四無量修習義。"自製調伏"即戒及根律儀。"離垢"即以道智除垢。"賢"即具堅固。"長老"義為彼具此等堅固性因故說為長老。 40. 第八攝"盜賊強力"語而顯示彼等以何因成強力說"具黨"等。此中住處具足因有山險等。"深入"即入內,義為進入。彼入內因某因出外故說"外行國土已"等。"出"即出外。彼外出因有外事時生故說"盜賊掠奪國土"等。"周遊"即四處遊行。此中其餘顯明。

1. Navame micchāpaṭipattādhikaraṇahetūti ettha adhi-saddo anatthakoti āha 『『micchāpaṭipattiyā karaṇahetū』』ti. Na ārādhakoti na sampādako na paripūrako. Ñāyati paṭivijjhanavasena nibbānaṃ gacchatīti ñāyo, so eva taṃsamaṅginaṃ vaṭṭadukkhapātato dhāraṇaṭṭhena dhammoti ñāyo dhammo, ariyamaggo. So panettha saha vipassanāya adhippetoti āha 『『sahavipassanakaṃ magga』』nti. Ārādhanaṃ nāma saṃsiddhi, sā pana yasmā sampādanena paripūraṇena icchitā, tasmā vuttaṃ 『『sampādetuṃ pūretu』』nti.

2. Dasame duggahitehīti atthato byañjanato ca duṭṭhu gahitehi, ūnādhikaviparītapadapaccābhaṭṭhādivasena vilometvā gahitehīti attho. Uppaṭipāṭiyā gahitehīti idaṃ pana nidassanamattaṃ duggahassa ūnādhikādivasenapi sambhavato. Tenevāha 『『attano duggahitasuttantānaṃyeva atthañca pāḷiñca uttaritaraṃ katvā dassentī』』ti.

Samacittavaggavaṇṇanā niṭṭhitā.

1. Parisavaggavaṇṇanā

2. Pañcamassa paṭhame uddhaccena samannāgatāti akappiye kappiyasaññitāya, kappiye akappiyasaññitāya, avajje vajjasaññitāya, vajje avajjasaññitāya uddhaccappakatikā. Ye hi vinaye apakataññuno saṃkilesavodāniyesu dhammesu na kusalā sakiñcanakārino vippaṭisārabahulā, tesaṃ anuppannañca uddhaccaṃ uppajjati, uppannañca bhiyyobhāvaṃ vepullaṃ āpajjati. Sārābhāvena tucchattā naḷo viyāti naḷo, mānoti āha 『『unnaḷāti uggatanaḷā』』ti. Tenāha 『『uṭṭhitatucchamānā』』ti. Māno hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukhakharāti mukhena pharusā, pharusavādinoti attho.

Vikiṇṇavācāti vissaṭavacanā samphappalāpitāya apariyantavacanā. Tenāha 『『asaṃyatavacanā』』tiādi. Vissaṭṭhasatinoti sativirahitā. Paccayavekallena vijjamānāyapi satiyā satikiccaṃ kātuṃ asamatthatāya evaṃ vuttā. Na sampajānantīti asampajānā, taṃyoganivattiyaṃ cāyaṃ akāro 『『ahetukā dhammā (dha. sa. dukamātikā 2), abhikkhuko āvāso』』tiādīsu (cūḷava. 76) viyāti āha 『『nippaññā』』ti, paññārahitāti attho. Pāḷiyaṃ vibbhantacittāti ubbhantacittā. Samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati vanamakkaṭo viya vanasākhāsu. Pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā. Tenāha 『『pakatiyā ṭhitehī』』tiādi. Vivaṭehīti asaṃvutehi.

我來為您直譯這段巴利文： 41. 第九"邪行作因"此中adhi詞無義故說"以邪行作因"。"不成就"即不完成不圓滿。依通達而趣涅槃故為道,彼以持持具彼者離輪迴苦故為法即道法,為聖道。此中彼與觀一起意趣故說"與觀俱之道"。"成就"即圓滿,因為彼以完成圓滿所欲故說"完成圓滿"。 42. 第十"惡取"即從義從語惡取,以缺多倒轉語詞返等方式相違而取義。"顛倒取"此僅示例因惡取亦依缺多等生。故即說"顯示自己惡取經之義及經文更高"。 等心品註釋完。 5. 眾品註釋 43. 第五品第一"具掉舉"即于非應許起應許想,于應許起非應許想,于無過起有過想,于有過起無過想的掉舉性。因為于律無知者于染凈諸法不善造作有障多追悔者,未生掉舉生,已生更增廣大。因無實質空故如蘆即蘆,慢故說"高蘆即起蘆"。故說"起空慢"。因為慢以勝為勝、等為等而轉起故特別空。"輕躁"即輕躁性,即貪慾義。"口粗"即口粗暴,即惡語者義。 "散語"即放逸語以雜語故無限語。故說"不制語"等。"失念"即離念。因緣不足雖有念而不能作念事故如是說。"不正知"即無正知,此不相應中此a字如"無因法"、"無比丘住處"等故說"無慧",即離慧義。經中"散亂心"即亂心。因定缺乏得機會的掉舉使彼等缺定的心於種種所緣遊蕩如林猴于林枝。"自然根"即因無律儀如居家時般開放諸根。故說"住自然"等。"開放"即不攝。

1. Dutiye bhaṇḍanaṃ vuccati kalahassa pubbabhāgoti kalahassa hetubhūtā paribhāsā taṃsadisī ca aniṭṭhakiriyā bhaṇḍanaṃ nāma. Kalahajātāti hatthaparāmāsādivasena matthakappatto kalaho jāto etesanti kalahajātāti evamettha attho daṭṭhabbo. Viruddhavādanti 『『ayaṃ dhammo, nāyaṃ dhammo』』tiādinā viruddhavādabhūtaṃ vivādaṃ. Mukhasannissitatāya vācā idha 『『mukha』』nti adhippetāti āha 『『dubbhāsitā vācā mukhasattiyoti vuccantī』』ti. Catubbidhampi saṅghakammaṃ sīmāparicchinnehi pakatattehi bhikkhūhi ekato kattabbattā ekakammaṃ nāma. Pañcavidhopi pātimokkhuddeso ekato uddisitabbattā ekuddeso nāma. Paññattaṃ pana sikkhāpadaṃ sabbehipi lajjīpuggalehi samaṃ sikkhitabbabhāvato samasikkhatā nāma . Pāḷiyaṃ khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti. Satipi hi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakaṃ samoditaṃ accantameva saṃsaṭṭhaṃ viya hutvā tiṭṭhati, evaṃ sāmaggivasena ekattūpagatacittuppādā viyāti khīrodakībhūtāti evamettha attho daṭṭhabbo. Mettācakkhūhīti mettācittaṃ paccupaṭṭhapetvā olokanacakkhūhi. Tāni hi piyabhāvadīpanato 『『piyacakkhūnī』』ti vuccanti.

2. Tatiye aggavatīti ettha agga-saddo uttamapariyāyo, tena visiṭṭhassa puggalassa, visiṭṭhāya vā paṭipattiyā gahaṇaṃ idhādhippetanti āha 『『aggavatīti uttamapuggalavatī』』tiādi. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, bahulā eva bāhulikā yathā 『『venayiko』』ti (a. ni. 8.11; pārā. 8; ma. ni. 1.246). Te pana yasmā paccayabahubhāvāya yuttappayuttā nāma honti, tasmā āha 『『cīvarādibāhullāya paṭipannā』』ti. Sikkhāya ādaragāravābhāvato sithilaṃ adaḷhaṃ gaṇhantīti sāthalikāti vuttaṃ. Sithilanti ca bhāvanapuṃsakaniddeso, sithilasaddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Upadhiviveketi sabbūpadhipaṭinissaggatāya upadhivivitte. Oropitadhurāti ujjhitussāhā. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.

3. Catutthe idaṃ dukkhanti dukkhassa ariyasaccassa paccakkhato aggahitabhāvadassanatthaṃ vuttaṃ. Ettakameva dukkhanti tassa paricchijja aggahitabhāvadassanatthaṃ. Ito uddhaṃ dukkhaṃ natthīti anavasesetvā aggahitabhāvadassanatthaṃ. Yathāsabhāvato nappajānantīti sarasalakkhaṇappaṭivedhena asammohato nappaṭivijjhanti. Asammohapaṭivedho ca yathā tasmiṃ ñāṇe pavatte paccā dukkhassa rūpādiparicchede sammoho na hoti, tathā pavatti. Accantakkhayoti accantakkhayanimittaṃ nibbānaṃ. Asamuppattīti etthāpi eseva nayo. Yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma tadubhayampi nirujjhati, taṃ tesaṃ asamuppatti nibbānaṃ dukkhanirodhoti vuccati.

4. Pañcame visesanassa paranipātena 『『parisākasaṭo』』ti vuttanti āha 『『kasaṭaparisā』』tiādi. 『『Kasaṭaparisā』』ti hi vattabbe 『『parisākasaṭo』』ti vuttaṃ. Parisāmaṇḍoti etthāpi eseva nayo. Sesamettha uttānameva.

我來為您直譯這段巴利文： 44. 第二"諍論"說為鬥爭前分故鬥爭因的誹謗及類似此的不可愛行為名諍論。"生鬥爭"即以觸手等方式達頂點鬥爭生於彼等故為生鬥爭,如是此中應見義。"相違語"即以"此是法,此非法"等方式成相違語的爭論。因依口而生故語此意為"口"故說"惡語名口劍"。四種僧羯磨因由界內清凈比丘一起作故名一羯磨。五種誦戒因一起誦故名一誦。所制學處因一切慚愧者等學故名等學。經中"如乳水"即如乳與水相混合,不分離,似成一性。因為雖二聚勝義有別但以眾人難知差別故乳水和合似極相混而住,如是以和合力達一性心生起而成如乳水,如是此中應見義。"慈眼"即現起慈心而觀察之眼。彼等因顯示愛性故說"愛眼"。 45. 第三"具上"此中上字表最勝義,以彼殊勝補特伽羅,或殊勝行此中意趣故說"具上即具最勝人"等。因未離渴愛故取多彼彼資具故為多,多即多欲如"律人"。彼等因致力於多資具故名勤求故說"行資具多欲"。因於學無敬重故取松弱不堅故說"懈怠"。"松弱"即中性詞,或應知以松弱詞與懈怠詞同義而成懈怠詞。"趣向"即下趣義,即下分性義。"離依"即舍一切依而離依。"放棄擔"即舍精進。"二種精進"即身及心精進。 46. 第四"此苦"為顯未親證取苦聖諦而說。"僅此是苦"為顯限定取彼而說。"此上無苦"為顯無餘取而說。"如自性不知"即不以相特相通達不迷惑而通達。不迷惑通達即如彼智轉起時後於色等苦界限無迷惑而轉起。"究竟滅"即究竟滅因涅槃。"不生"此中也此理。緣彼涅槃為道所緣緣義因而此二滅,彼為彼等不生涅槃說為苦滅。 47. 第五以別詞後置故說"眾惡"故說"惡眾"等。因應說"惡眾"而說"眾惡"。"眾凈"此中也此理。此中其餘顯明。

1. Chaṭṭhe gambhīrāti agādhā dukkhogāḷhā. Pāḷivasenāti iminā yo dhammapaṭisambhidāya visayo gambhīrabhāvo, tamāha. Dhammappaṭivedhassa hi dukkarabhāvato dhammassa pāḷiyā dukkhogāḷhatāya gambhīrabhāvo. 『『Pāḷivasena gambhīrā』』ti vatvā 『『sallasuttasadisā』』ti vuttaṃ tassa 『『animittamanaññāta』』ntiādinā (su. ni. 579) pāḷivasena gambhīratāya labbhanato. Tathā hi tattha tā gāthā duviññeyyarūpā tiṭṭhanti. Duviññeyyañhi ñāṇena dukkhogāḷhanti katvā 『『gambhīra』』nti vuccati. Pubbāparampettha kāsañci gāthānaṃ duviññeyyatāya dukkhogāḷhameva, tasmā taṃ 『『pāḷivasena gambhīrā』』ti vuttaṃ. Imināva nayena 『『atthavasena gambhīrā』』ti etthāpi attho veditabbo. Mahāvedallasuttassa (ma. ni. 1.449 ādayo) atthavasena gambhīratā suviññeyyāva. Lokaṃ uttaratīti lokuttaro, navavidho appamāṇadhammo. So atthabhūto etesaṃ atthīti lokuttarā. Tenāha 『『lokuttaraatthadīpakā』』ti.

Sattasuññaṃ dhammamattamevāti sattena attanā suññaṃ kevalaṃ dhammamattameva. Uggahetabbaṃ pariyāpuṇitabbanti liṅgavacanavipallāsena vuttanti āha 『『uggahetabbe ca pariyāpuṇitabbe cā』』ti. Kavino kammaṃ kavitā. Yaṃ panassa kammaṃ, taṃ tena katanti vuccatīti āha 『『kavitāti kavīhi katā』』ti. Itaranti kāveyyāti padaṃ, kābyanti vuttaṃ hoti. Kābyanti ca kavinā vuttanti attho. Tenāha 『『tasseva vevacana』』nti. Vicitraakkharāti vicittākārakkharā viññāpanīyā. Sāsanato bahibhūtāti na sāsanāvacarā. Tesaṃ sāvakehīti buddhānaṃ sāvakāti apaññātānaṃ yesaṃ kesañci sāvakehi. Na ceva aññamaññaṃ paṭipucchantīti ye vācenti, ye ca suṇanti, te aññamaññaṃ atthādiṃ nappaṭipucchanti, kevalaṃ vācanasavanamatteneva parituṭṭhā honti. Cārikaṃ na vicarantīti asukasmiṃ ṭhāne atthādiṃ jānantā atthīti pucchanatthāya cārikaṃ na gacchanti tādisassa puggalassa abhāvato tassa ca pubbāparavirodhato. Kathaṃ ropetabbanti kena pakārena nikkhipitabbaṃ. Attho nāma sabhāvato anusandhito sambandhato pubbāparato ādipariyosānato ca ñāto sammāñāto hotīti āha 『『ko attho』』tiādi. Anuttānīkatanti akkharasannivesādinā anuttānīkataṃ. Kaṅkhāyāti saṃsayassa.

我來為您直譯這段巴利文： 48. 第六"深"即無底難通達。"依經文"以此說法無礙解境界深性。因法通達難故法經文難通達性為深性。說"依經文深"后說"如箭經"因彼以"無相無知"等依經文得深性。如是彼中彼等偈頌住難了知相。因難了知以智難通達故說"深"。此中某些偈頌前後難了知故難通達,故說彼"依經文深"。以此理也應知"依義深"此中義。大廣解經依義深性易了知。超越世間故出世間,九種無量法。彼等有彼為義故出世間。故說"顯出世間義"。 "空有情唯法"即空無有情我唯是諸法。"應受持應習"以詞語顛倒說故說"于應受持及應習"。詩人作為詩作。彼作何事,說彼所作故說"詩作即詩人所作"。"其他"即詩篇詞,即說為詩。詩即詩人所說義。故說"彼同義"。"種種字"即種種形相字可表達。"出教外"即非教內行。"彼等聲聞"即不知為佛聲聞的任何聲聞。"不互相詢問"即教者及聞者不互相詢問義等,僅以教說聽聞滿足。"不遊行"即為問某處知義等者而不遊行因無如是補特伽羅及彼前後相違。"如何安立"即以何方式安置。義名從自性從隨順從相續從前後從始終而知為正知故說"何義"等。"難了"即以字安立等作難了。"疑"即疑惑。

1. Sattame kilesehī āmasitabbato āmisaṃ, cattāro paccayā. Tadeva garu garukātabbaṃ etesaṃ, na dhammoti āmisagarū. Tenāha 『『lokuttaradhammaṃ lāmakato gahetvā ṭhitaparisā』』ti. Ubhato bhāgato vimuttoti ubhatobhāgavimutto. Dvīhi bhāgehi dve vāre vimutto. Paññāya vimuttoti samathasannissayena vinā aggamaggapaññāya vimutto. Tenāha 『『sukkhavipassakakhīṇāsavo』』ti . Kāyenāti nāmakāyena. Jhānaphassaṃ phusitvāti aṭṭhasamāpattisaññitaṃ jhānaphassaṃ adhigamavasena phusitvā. Pacchā nirodhaṃ nibbānaṃ yathā ālocitaṃ nāmakāyena sacchikarotīti kāyasakkhī. Na tu vimutto ekaccānaṃ āsavānaṃ aparikkhīṇattā. Diṭṭhantaṃ pattoti diṭṭhassa anto anantaro kālo diṭṭhanto, dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Paṭhamaphalato paṭṭhāya hi yāva aggamaggā diṭṭhippatto. Tenāha 『『ime dvepi chasu ṭhānesu labbhantī』』ti.

Saddahanto vimuttoti etena sabbathā avimuttassa saddhāmattena vimuttabhāvadassanena saddhāvimuttassa sekkhabhāvameva vibhāveti. Saddhāvimuttoti vā saddhāya avimuttoti attho. Chasu ṭhānesūti paṭhamaphalato paṭṭhāya chasu ṭhānesu. Dhammaṃ anussaratīti paṭhamamaggapaññāsaṅkhātaṃ dhammaṃ anussarati. Saddhaṃ anussaratīti etthāpi eseva nayo. Ubhopi hete sotāpattimaggaṭṭhāyeva. Imaṃ kasmā gaṇhantīti evaṃ ekantapāsaṃsesu ariyesu gayhamānesu imaṃ ekantaninditaṃ lāmakaṃ dussīlaṃ kasmā gaṇhanti. Sabbesu sabbatā sadisesu labbhamānopi viseso na paññāyati, visabhāge pana sati eva paññāyati paṭabhāvena viya cittapaṭassāti āha 『『ekaccesu panā』』tiādi. Ganthitāti avabaddhā. Mucchitāti mucchaṃ sammohaṃ āpannā. Chandarāgaapakaḍḍhanāyāti chandarāgassa apanayanatthaṃ. Nissaraṇapaññāyāti tato nissaraṇāvahāya paññāya virahitā.

Paññādhurenāti vipassanābhinivesena. Abhiniviṭṭhoti vipassanāmaggaṃ otiṇṇo. Tasmiṃ khaṇeti sotāpattimaggakkhaṇe. Dhammānusārī nāma paññāsaṅkhātena dhammena ariyamaggasotassa anussaraṇato. Kāyasakkhī nāma nāmakāyena sacchikātabbassa nibbānassa sacchikaraṇato. Vikkhambhanasamucchedānaṃ vasena dvikkhattuṃ. Arūpajjhānehi rūpakāyato, aggamaggena sesakāyatoti dvīhi bhāgehi nissakkavacanañcetaṃ. Diṭṭhantaṃ patto, diṭṭhattā vā pattoti diṭṭhippatto. Tattha diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti attho. Diṭṭhattāti catusaccadassanasaṅkhātāya paññāya nirodhassa diṭṭhattā. Jhānaphassarahitāya sātisayāya paññāya eva vimuttoti paññāvimutto. Sesaṃ vuttanayattā suviññeyyameva.

1. Aṭṭhame na samāti visamā. Kāyakammādīnaṃ visamattā tato eva tattha pakkhalanaṃ sulabhanti āha 『『sapakkhalanaṭṭhenā』』ti. Nippakkhalanaṭṭhenāti pakkhalanābhāvena. Uddhammānīti dhammato apetāni. Ubbinayānīti etthāpi eseva nayo.

2. Navame adhammikāti adhamme niyuttā. Tenāha 『『niddhammā』』ti, dhammarahitāti attho.

我來為您直譯這段巴利文： 49. 第七因為煩惱所觸故為物,即四資具。彼為重,彼等重於此,非於法故為重物。故說"取出世間法為劣而住之眾"。兩分解脫故兩分解脫。從兩分兩次解脫。慧解脫即不依止止而以最上道慧解脫。故說"純觀漏盡"。"以身"即以名身。"觸禪觸"即證得名八等至禪觸。后以名身證滅涅槃如所見故身證。但未解脫因某些漏未盡。"達見邊"即見之邊為無間時為見邊,義為得見即預流道智之無間。從初果乃至上道為見得。故說"此二於六處得"。 "信而解脫"以此顯示全不解脫僅以信稱解脫者為信解脫之有學性。或信解脫即以信未解脫義。"於六處"即從初果起六處。"隨念法"即隨念稱為初道慧之法。"隨念信"此中也此理。此二者皆在預流道位。"為何取此"即如是取唯應讚歎諸聖時為何取此唯應呵責劣惡戒。一切等同得差別不明,但于不同時明如畫面般故說"但某些"等。"繫縛"即束縛。"迷著"即陷迷醉。"為除欲貪"即為去除欲貪。"離出離慧"即離能導出離之慧。 "以慧擔"即以觀入門。"入"即入觀道。"彼剎那"即預流道剎那。名法隨行因以稱為慧之法隨從聖道流。名身證因以名身證應證之涅槃。以鎮伏斷二次。從無色禪離色身,以上道離余身故以二分離格詞。達見邊,或因見而得故見得。此中達見邊義為得見即預流道智之無間。因見即以稱為見四諦之慧見滅。由無禪觸而以殊勝慧解脫故慧解脫。余依說理易了知。 50. 第八"非等"即不等。因身業等不等,即由彼而易於墮落故說"以易墮義"。"以無墮義"即以無墮。"非法"即離法。"非律"此中也此理。 51. 第九"非法"即從事非法。故說"無法",義為離法。

1. Dasame gaṇhantīti pavattenti. Na ceva aññamaññaṃ saññāpentīti mūlato paṭṭhāya taṃ adhikaraṇaṃ yathā vūpasammati, evaṃ aññamaññaṃ itarītare na sammā jānāpenti. Saññāpanatthaṃ sannipāte sati tattha yuttapattakaraṇena saññattiyā bhavitabbaṃ, te pana saññāpanatthaṃ na sannipatanti. Na pekkhāpentīti taṃ adhikaraṇaṃ mūlato paṭṭhāya aññamaññaṃ na pekkhāpenti. Asaññattiyeva attanā gahitapakkhassa balaṃ etesanti asaññattibalā. Na tathā mantentīti sandiṭṭhiparāmāsiādhānaggāhiduppaṭinissaggibhāvena tathā na mantenti. Tenāha 『『thāmasā』』tiādi. Uttānatthoyeva kaṇhapakkhe vuttappaṭipakkhena gahetabbattā.

Parisavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

(6) 1. Puggalavaggavaṇṇanā

1. Dutiyapaṇṇāsakassa paṭhame hitaggahaṇena mettā vuttā hoti, na karuṇā, anukampāgahaṇena pana karuṇāti cakkavattinā saddhiṃ gahitattā 『『lokānukampāyā』』ti na vuttaṃ. Nippariyāyato lokānukampā nāma sammāsambuddhādhīnāti. Dveti manussadevasampattivasena dve sampattiyo. Tā dve, nibbānasampatti cāti tisso.

2. Dutiye bahuso loke na ciṇṇā na pavattā manussāti āciṇṇamanussā. Kadācideva hi nesaṃ loke nibbatti abhūtapubbā bhūtāti abbhutamanussā.

3. Tatiye dasasu cakkavāḷasahassesu anutāpaṃ karoti tassa ekabuddhakhettabhāvato.

4. Catutthe thūpassa yuttāti dhātuyo pakkhipitvā thūpakaraṇassa yuttā.

5. Pañcame attano ānubhāvenāti sayambhuñāṇena. Buddhāti buddhavanto.

6. Chaṭṭhe pahīnattā na bhāyatīti attasinehābhāvato na bhāyati. Sakkāyadiṭṭhiggahaṇañcettha nidassanamattaṃ, attasinehassa paṭighassa tadekaṭṭhasammohassa ca vasena bhāyanaṃ hotīti tesampi pahīnattā na bhāyati, aññathā sotāpannādīnaṃ abhayena bhavitabbaṃ siyā. Sakkāyadiṭṭhiyā balavattāti ettha ahaṃkārasammohanatādīnampi balavattāti vattabbaṃ.

7. Sattame assājānīyoti likhanti, usabhājānīyoti pana pāṭhoti.

8. Navame tatthāti antarāpaṇe. Ekoti dvīsu kinnaresu eko. Ambilikāphalañca addasāti ānetvā sambandho. Ambilikāphalanti tintiṇīphalanti vadanti, caturambilanti apare. Dve attheti pāḷiyaṃ vutte dve atthe.

9. Dasame yathāāraddhe kicce vattamāne antarā eva paṭigamanaṃ paṭivānaṃ, natthi etassa paṭivānanti appaṭivāno. Tattha asaṃkocappatto. Tenāha 『『anukkaṇṭhito』』tiādi.

10. Ekādasame sannivāsanti sahavāsaṃ. Yathā asappurisā saha vasantā aññamaññaṃ agāravena anādariyaṃ karonti, tappaṭikkhepena sappurisānaṃ sagāravappaṭipattidassanaparamidaṃ suttaṃ daṭṭhabbaṃ.

11. Dvādasame dvīsupi pakkhesūti vivādāpannānaṃ bhikkhūnaṃ dvīsupi pakkhesu. Saṃsaramānāti pavattamānā. Diṭṭhipaḷāsoti diṭṭhisannissayo paḷāso yugaggāho. Āghātentoti āhananto bādhento. Anabhirādhanavasenāti yassa uppajjati, tassa tadaññesañca atthassa anabhirādhanavasena. Sabbampetanti vacīsaṃsāroti sabbampetaṃ. Attano citte parisāya ca citteti ānetvā sambandho.

Puggalavaggavaṇṇanā niṭṭhitā.

(7) 2. Sukhavaggavaṇṇanā

1. Dutiyassa paṭhame sabbakāmanipphattimūlakaṃ sukhanti anavasesaupabhogaparibhogavatthunipphattihetukaṃ kāmasukhaṃ. Pabbajjāmūlakaṃ sukhanti pabbajjāhetukaṃ pavivekasukhaṃ.

我來為您直譯這段巴利文： 52. 第十"取"即轉起。"不互相讓解"即從根本起此諍事如何寂滅,如是彼此不正確令知。令解時集會應以適當作為令解,但彼等不為令解而集會。"不令看"即此諍事從根本起不互相令看。不令解即彼等以自取之派之力。"不如是議"即因執見難捨難離故不如是議。故說"以堅持"等。顯明義以黑分所說對立應取。 眾品註釋完。 第一五十完。 第二五十 (6) 1. 人品註釋 53. 第二五十第一因攝益說慈,非悲,因攝取憐愍故悲與轉輪王一起取故不說"悲愍世間"。無譬喻世間悲愍名依正等覺。"二"即依人天圓滿二圓滿。彼二與涅槃圓滿為三。 54. 第二多在世間不行不轉起人為不常人。因為彼等在世間時時生未曾有為稀有人。 55. 第三在一萬輪圍中令熱惱因彼為一佛田故。 56. 第四"塔所宜"即放置舍利造塔所宜。 57. 第五"以自威力"即以自覺智。"佛"即具覺。 58. 第六"因斷故不怖"即因無我愛故不怖。此中取有身見僅為示例,因我愛瞋同分癡力而怖故因彼等斷故不怖,否則預流等應無怖。"有身見強力"此中我執迷醉等也應說強力。 59. 第七"良馬"有寫,但經文為"良牛"。 61. 第九"彼處"即市場中。"一"即二緊那羅中一。"見酸果"引來連結。"酸果"說為陰酢果,他說為四酸。"二義"即經文說二義。 62. 第十如所起事行時中即退轉為退縮,彼無退縮為無退縮。此中達無退縮。故說"無厭倦"等。 63. 第十一"共住"即同住。如非善人同住以無敬而作不敬,此經應以否定彼而見善人有敬行。 64. 第十二"於二分"即于諍論比丘二分。"輪迴"即轉起。"見慳"即依見慳執。"惱害"即打害惱害。"以不滿意"即以于生者及彼他人不滿意義。"此一切"引來連結"此一切語輪迴"。"于自心及於眾心"引來連結。 人品註釋完。 (7) 2. 樂品註釋 65. 第二之第一"一切欲成就根本樂"即無餘受用資具成就因之慾樂。"出家根本樂"即出家因之遠離樂。

1. Dutiye kāmeti pañca kāmaguṇe, sabbepi vā tebhūmake dhamme. Vuttañhetaṃ 『『sabbepi tebhūmakā dhammā kamanīyaṭṭhena kāmā』』ti (mahāni. 1). Nekkhammaṃ vuccati pabbajjā gharabandhanato nikkhantattā. Nibbānameva vā –

『『Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, nekkhammanti pavuccare』』ti. (itivu. aṭṭha. 109) –

Hi vuttaṃ.

1. Tatiye upadhī vuccanti pañcupādānakkhandhā, tannissitaṃ sukhaṃ upadhisukhaṃ. Tappaṭipakkhato nirupadhisukhaṃ lokuttarasukhaṃ.

2. Catutthe vaṭṭapariyāpannaṃ sukhaṃ vaṭṭasukhaṃ. Nibbānārammaṇaṃ sukhaṃ vivaṭṭasukhaṃ.

3. Pañcame saṃkilesanti saṃkiliṭṭhaṃ. Tenāha 『『vaṭṭagāmisukha』』nti. Vivaṭṭasukhanti maggaphalasahagataṃ sukhaṃ.

4. Chaṭṭhe ariyānameva sukhaṃ ariyasukhaṃ, ariyañca taṃ sukhañcātipi ariyasukhaṃ. Anariyānameva sukhaṃ anariyasukhaṃ. Anariyañca taṃ sukhañcātipi anariyasukhaṃ.

5. Sattame tanti cetasikasukhaṃ.

6. Aṭṭhame saha pītiyā vattatīti sappītikaṃ, pītisahagataṃ sukhaṃ. Sabhāvato virāgato ca natthi etassa pītīti nippītikaṃ sukhaṃ. Aṭṭhakathāyaṃ panettha jhānasukhameva uddhaṭaṃ, tathā ca 『『lokiyasappītikasukhato lokiyanippītikasukhaṃ agga』』nti vuttaṃ. Lokiyanippītikampi hi aggaṃ labbhatevāti bhūmantaraṃ bhinditvā aggabhāvo veditabbo.

7. Navame sātasabhāvameva sukhaṃ sātasukhaṃ, na upekkhāsukhaṃ viya asātasabhāvaṃ. Kāmañcettha kāyaviññāṇasahagatampi sātasukhameva, aṭṭhakathāyaṃ pana 『『tīsu jhānesu sukha』』nteva vuttaṃ.

8. Dasame samādhisampayuttaṃ sukhaṃ samādhisukhaṃ. Na samādhisampayuttaṃ sukhaṃ asamādhisukhaṃ.

9. Ekādasame suttantakathā esāti 『『sappītikaṃ jhānadvaya』』nti vuttaṃ.

10. Terasame rūpajjhānaṃ rūpaṃ uttarapadalopena, taṃ ārammaṇaṃ etassāti rūpārammaṇaṃ. Catutthajjhānaggahaṇaṃ pana yadassa paṭiyogī, tena samānayogakkhamadassanaparaṃ. Yaṃ kiñci rūpanti yaṃ kiñci ruppanalakkhaṇaṃ rūpaṃ. Tappaṭikkhepena arūpaṃ veditabbaṃ.

Sukhavaggavaṇṇanā niṭṭhitā.

(8) 3. Sanimittavaggavaṇṇanā

78-79. Tatiyassa paṭhame nimīyati ettha phalaṃ avasesapaccayehi pakkhipīyati viyāti nimittaṃ, kāraṇanti āha 『『sanimittāti sakāraṇā』』ti. Dutiyādīsūti dutiyasuttādīsu. Eseva nayoti iminā nidānādipadānampi kāraṇapariyāyameva dīpeti. Nidadāti phalanti nidānaṃ, hinoti phalaṃ patiṭṭhāti etenāti hetu, saṅkharoti phalanti saṅkhāro, paṭicca etasmā phalaṃ etīti paccayo, ruppati niruppati phalaṃ etthāti rūpanti evaṃ nidānādipadānampi hetupariyāyatā veditabbā.

1. Sattame paccayabhūtāyāti sahajātādipaccayabhūtāya.

2. Dasame samecca sambhuyya paccayehi katoti saṅkhato, saṅkhato dhammo ārammaṇaṃ etesanti saṅkhatārammaṇā. Maggakkhaṇe na honti nāma pahīyantīti katvā. Nāhesunti ettha 『『vuccantī』』ti ajjhāharitabbaṃ. Yāva arahattā desanā desitā taṃtaṃsuttapariyosāne 『『na hontī』』ti vuttattā.

Sanimittavaggavaṇṇanā niṭṭhitā.

(9) 4. Dhammavaggavaṇṇanā

1. Catutthassa paṭhame phalasamādhīti catūsupi ariyaphalesu samādhi. Tathā phalapaññā veditabbā.

2. Dutiye sampayuttadhamme pariggaṇhātīti paggāho. Na vikkhipatīti avikkhepo.

我來為您直譯這段巴利文： 66. 第二"欲"即五欲功德,或一切三界諸法。因說此"一切三界諸法因可愛義為欲"。出離說為出家因從家縛出離。或即涅槃- "出家初禪,涅槃與觀; 一切善法,說為出離"。 因如是說。 67. 第三依說為五取蘊,依彼之樂為依樂。對彼相對無依樂為出世間樂。 68. 第四輪迴所攝樂為輪迴樂。以涅槃為所緣樂為離輪迴樂。 69. 第五"染"即染污。故說"趣輪迴樂"。"離輪迴樂"即俱道果樂。 70. 第六唯聖者之樂為聖樂,聖且彼樂亦為聖樂。唯非聖者之樂為非聖樂。非聖且彼樂亦為非聖樂。 71. 第七"彼"即心所樂。 72. 第八與喜轉起故有喜,即俱喜樂。由自性及離貪無喜故為無喜樂。注中此處僅舉禪樂,如是說"世間無喜樂勝於世間有喜樂"。因為世間無喜也得勝故應知打破界限為勝性。 73. 第九樂性即樂為樂樂,非如舍樂為非樂性。雖此中身識俱亦為樂樂,但注中說"三禪中樂"。 74. 第十相應定樂為定樂。不相應定樂為非定樂。 75. 第十一"此為經說"故說"二有喜禪"。 77. 第十三色禪為色以略后詞,彼為此所緣故為色所緣。取第四禪為顯示與彼對應相同適合。"任何色"即任何變壞相色。應以否定彼知無色。 樂品註釋完。 (8) 3. 有相品註釋 78-79. 第三之第一以余緣投入果如此為相,因故說"有相即有因"。"第二等"即第二經等。"此理"以此顯示緣等詞亦為因之同義。因施與果故為緣,以此令果住故為因,作果故為行,依此果來故為緣,壞滅果於此故為色,如是應知緣等詞亦為因之同義。 84. 第七"為緣"即為俱生等緣。 87. 第十和合諸緣所作故為有為,有為法為所緣故為有為所緣。道剎那不存在名斷故。"不存在"此中應補"說"。直至阿羅漢教說因彼彼經末說"不存在"故。 有相品註釋完。 (9) 4. 法品註釋 88. 第四之第一"果定"即四聖果中定。如是應知果慧。 89. 第二攝相應法故為執持。不散故為不亂。

1. Tatiye namanaṭṭhena nāmaṃ. Ruppanaṭṭhena rūpaṃ. Sammasanacārassa adhippetattā 『『cattāro arūpakkhandhā』』tveva vuttaṃ. Tenāha 『『dhamma-koṭṭhāsaparicchedañāṇaṃ nāma kathita』』nti.

2. Catutthe vijānanaṭṭhena vijjā. Vimuccanaṭṭhena vimutti.

3. Pañcame bhavo nāma sassataṃ sadā bhāvato, sassatavasena uppajjanadiṭṭhi bhavadiṭṭhi. Vibhavo nāma ucchedo vināsanaṭṭhena, vibhavavasena uppajjanadiṭṭhi vibhavadiṭṭhi. Uttānatthāneva heṭṭhā vuttanayattā.

4. Aṭṭhame dukkhaṃ vaco etasmiṃ vippaṭikūlagāhimhi vipaccanīkasāte anādare puggaleti dubbaco, tassa kammaṃ dovacassaṃ, tassa dubbacassa puggalassa anādariyavasena pavattā cetanā. Tassa bhāvo dovacassatā. Tassa bhāvoti ca tassa yathāvuttassa dovacassassa atthibhāvo, atthato dovacassameva. Vitthārato panesā 『『tattha katamā dovacassatā? Sahadhammike vuccamāne dovacassāya』』nti abhidhamme āgatā. Sā atthato saṅkhārakkhandho hoti. Catunnaṃ vā khandhānaṃ etenākārena pavattānaṃ etaṃ adhivacananti vadanti.

Pāpayogato pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Vitthārato panesā 『『tattha katamā pāpamittatā? Ye te puggalā assaddhā dussīlā appassutā maccharino duppaññā. Yā tesaṃ sevanā nisevanā saṃsevanā bhajanā sambhajanā bhatti sambhatti taṃsampavaṅkatā』』ti (dha. sa. 1333) evaṃ āgatā. Sāpi atthato dovacassatā viya daṭṭhabbā. Yāya hi cetanāya puggalo pāpasampavaṅko nāma hoti, sā cetanā cattāropi vā arūpino khandhā tadākārappavattā pāpamittatā.

1. Navame sukhaṃ vaco etasmiṃ padakkhiṇagāhimhi anulomasāte sādare puggaleti subbacotiādinā, kalyāṇā saddhādayo puggalā etassa mittāti kalyāṇamittotiādinā vuttavipariyāyena attho veditabbo.

2. Dasame pathavīdhātuādayo sukhadhātukāmadhātuādayo ca etāsveva antogadhāti etāsu kosalle dassite tāsupi kosallaṃ dassitameva hotīti 『『aṭṭhārasa dhātuyo』』ti vuttaṃ. Dhātūti jānananti iminā aṭṭhārasannaṃ dhātūnaṃ sabhāvaparicchedikā savanadhāraṇasammasanappaṭivedhapaññā vuttā. Tattha dhātūnaṃ savanadhāraṇapaññā sutamayā, itarā bhāvanāmayā. Tatthāpi sammasanapaññā lokiyā . Vipassanā hi sā, itarā lokuttarā. Lakkhaṇādivasena aniccādivasena ca manasikaraṇaṃ manasikāro, tattha kosallaṃ manasikārakusalatā. Aṭṭhārasannaṃyeva dhātūnaṃ sammasanappaṭivedhapaccavekkhaṇapaññā manasikārakusalatā, sā ādimajjhapariyosānavasena tidhā bhinnā. Tathā hi sammasanapaññā tassā ādi, paṭivedhapaññā majjhe, paccavekkhaṇapaññā pariyosānaṃ.

我來為您直譯這段巴利文： 90. 第三因屈曲義為名。因變壞義為色。因意為觀行故說"四無色蘊"。故說"說名為法分別智"。 91. 第四因了知義為明。因解脫義為解脫。 92. 第五"有"名常因恒有故,依常生起見為有見。"無有"名斷因壞滅義,依無有生起見為無有見。顯明義因如前說理。 95. 第八於此違逆把持違背樂不敬重補特伽羅有苦語故為惡語,彼業為惡語性,即惡語補特伽羅以不敬重力轉起之思。彼性為惡語性。彼性即如所說惡語性之有性,即惡語性。此詳細于阿毗達摩中來"此中何為惡語性?于同法說時惡語性"。彼實為行蘊。或說此為四蘊以此相轉起之名稱。 因惡相應故不信等惡補特伽羅為此友故為惡友,彼性為惡友性。此詳細如是來"此中何為惡友性?彼等補特伽羅不信、惡戒、少聞、慳吝、惡慧。對彼等親近、隨親近、共親近、親善、共親善、信樂、共信樂、隨順彼"。彼也實應如惡語性見。因以何思補特伽羅名隨順惡,彼思或四無色蘊以彼相轉起為惡友性。 96. 第九於此隨順把持隨順樂敬重補特伽羅有樂語故為善語等,善信等補特伽羅為此友故為善友等,應知義以說相反。 97. 第十地界等及樂界欲界等攝於此等中故顯此等善巧時即顯彼等善巧故說"十八界"。"界"爲了知以此說十八界自性分別聞持觀通達慧。此中界之聞持慧為聞所成,余為修所成。此中觀慧為世間。因彼為觀,余為出世間。依相等無常等作意為作意,彼善巧為作意善巧。唯十八界之觀通達省察慧為作意善巧,彼依初中後分三。如是觀慧為彼初,通達慧為中,省察慧為后。

1. Ekādasame āpattiyova āpattikkhandhā. Tā pana antarāpattīnaṃ aggahaṇena pañca, tāsaṃ gahaṇena satta hontīti āha 『『pañcannañca sattannañca āpattikkhandhāna』』nti. Jānananti 『『imā āpattiyo, ettakā āpattiyo, evañca tāsaṃ āpajjanaṃ hotī』』ti jānanaṃ. Evaṃ tippakārena jānanapaññā hi āpattikusalatā nāma. Āpattito vuṭṭhāpanappayogatāya kammabhūtā vācā kammavācā, tathābhūtā anussāvanavācā. 『『Imāya kammavācāya ito āpattito vuṭṭhānaṃ hoti, hontañca paṭhame, tatiye vā anussāvane yya-kāraṃ patte, 『saṃvarissāmī』ti vā pade pariyosite hotī』』ti evaṃ taṃ taṃ āpattīhi vuṭṭhānaparicchedajānanapaññā āpattivuṭṭhānakusalatā. Vuṭṭhānanti ca yathāpannāya āpattiyā yathā tathā anantarāyatāpādanaṃ. Evaṃ vuṭṭhānaggahaṇeneva desanāyapi saṅgaho siddho hoti.

Dhammavaggavaṇṇanā niṭṭhitā.

(10) 5. Bālavaggavaṇṇanā

我來為您直譯這段巴利文： 98. 第十一犯罪即犯聚。彼等不取中間罪為五,取彼等為七故說"五及七犯聚"。了知即"此等為犯罪,如此等為犯罪,如是為彼等犯"之了知。如是三種了知慧名為犯罪善巧。因從犯罪出起加行性為業之語為羯磨語,如是性質之宣說語。"以此羯磨語從此犯罪出起,且在第一或第三宣說時得'yya'字,或在'我將防護'語完成時"如是知彼彼犯罪出起界限之慧為犯罪出起善巧。出起即如所犯罪如是令無障礙。如是以取出起而包攝懺亦成就。 法品註釋完。 (10) 5. 愚品註釋

1. Pañcamassa paṭhame anāgataṃ bhāraṃ vahatīti attano asampattaṃ bhāraṃ vahati. Atherova samāno therehi vahitabbaṃ bījanaggāhadhammajjhesanādibhāraṃ vahatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ (mahāva. aṭṭha. 159-160) pana yasmā sammajjanādinavavidhaṃ pubbakiccaṃ āṇatteneva kātabbaṃ, pātimokkhañca āṇatteneva uddisitabbaṃ, tasmā taṃ sabbaṃ vinā āṇattiyā karonto anāgataṃ bhāraṃ vahati nāmāti dassetuṃ 『『sammajjanī padīpo』』tiādi vuttaṃ. Yañhi 『『anujānāmi, bhikkhave, uposathāgāraṃ sammajjitu』』ntiādinā nayena pāḷiyaṃ āgataṃ. Aṭṭhakathāsu ca –

『『Sammajjanī padīpo ca, udakaṃ āsanena ca;

Uposathassa etāni, 『pubbakaraṇa』nti vuccati.

『『Chandapārisuddhiutukkhānaṃ, bhikkhugaṇanā ca ovādo;

Uposathassa etāni, 『pubbakicca』nti vuccatī』』ti. (mahāva. aṭṭha 168) –

Evaṃ dvīhi nāmehi navavidhaṃ pubbakiccaṃ dassitaṃ, taṃ akatvā uposathaṃ kātuṃ na vaṭṭati. Tasmā 『『anujānāmi, bhikkhave, therena bhikkhunā navaṃ bhikkhuṃ āṇāpetu』』nti vacanato therena āṇattena agilānena bhikkhunā uposathāgāraṃ sammajjitabbaṃ, pānīyaṃ paribhojanīyaṃ upaṭṭhapetabbaṃ, āsanaṃ paññāpetabbaṃ, padīpo kātabbo, akaronto dukkaṭaṃ āpajjati.

Therenapi patirūpaṃ ñatvā āṇāpetabbaṃ, āṇāpentenapi yaṃ kiñci kammaṃ karonto vā sadā kālameva eko vā bhāranittharaṇako vā sarabhāṇakadhammakathikādīsu vā aññataro na uposathāgārasammajjanatthaṃ āṇāpetabbo, avasesā pana vārena āṇāpetabbā. Sace āṇatto sammajjaniṃ tāvakālikampi na labhati, sākhābhaṅgaṃ kappiyaṃ kāretvā sammajjitabbaṃ, tampi alabhantassa laddhakappiyaṃ hoti. Padīpakaraṇepi vuttanayeneva āṇāpetabbo, āṇāpentena ca 『『amukasmiṃ nāma okāse telaṃ vā kapallikā vā atthi, taṃ gahetvā karohī』』ti vattabbo. Sace telādīni natthi, pariyesitabbāni. Pariyesitvā alabhantassa laddhakappiyaṃ hoti. Api ca kapāle aggi jāletabbo. Āsanapaññāpanāṇattiyampi vuttanayeneva āṇāpetabbo, āṇattena ca sace uposathāgāre āsanāni natthi, saṅghikāvāsato āharitvā paññāpetvā puna āharitabbāni, āsanesu asati kaṭasārakepi taṭṭikāyopi paññāpetuṃ vaṭṭati, tāsupi asati sākhābhaṅgāni kappiyaṃ kāretvā paññāpetabbāni. Kappiyakārakaṃ alabhantassa laddhakappiyaṃ hoti.

我來為您直譯這段巴利文： 99. 第五之第一"負未來擔"即負自己未得之擔。應如是見此義即雖為非長老而負應由長老負之執扇請法等擔。但注中因掃等九種前行應由受命者作,波羅提木叉也應由受命者誦,故顯示不由命令而作彼一切名負未來擔而說"掃帚燈"等。因如"諸比丘,我允許掃布薩堂"等方式來於經。及注中- "掃帚與燈,水及座位; 布薩之此等,說'前作'。 眾欲清凈時節告知,比丘數與教誡; 布薩之此等,說'前行'"。 如是以二名顯示九種前行,不作彼不應作布薩。故因說"諸比丘,我允許長老比丘命新比丘"故應由長老命令無病比丘掃布薩堂,應備飲用水,應敷座位,應作燈,不作者犯突吉羅。 長老也應知適當而命令,命令時也不應命令任何作事或常時獨自或負責完成或誦經說法師等之一為掃布薩堂,但應輪流命令其餘。如受命者不得即時掃帚,應令作許可樹枝而掃,不得彼者為已得許可。作燈時也應如說方式命令,命令時也應說"某處有油或燈盞,取彼而作"。如無油等,應尋求。尋求不得者為已得許可。又應燃火于燈盞。于敷座命令時也應如說方式命令,受命者如布薩堂無座位,應從僧房取來敷設后再取回,無座位時可敷小席或草蓆,彼等無時應令作許可樹枝而敷設。不得許可作者為已得許可。

Chandapārisuddhīti ettha uposathakaraṇatthaṃ sannipatite saṅghe bahi uposathaṃ katvā āgatena sannipātaṭṭhānaṃ gantvā kāyasāmaggiṃ adentena chando dātabbo. Yopi gilāno vā kiccappasuto vā, tena pārisuddhiṃ dentena chando dātabbo. Kathaṃ dātabbo? Ekassa bhikkhuno santike 『『chandaṃ dammi, chandaṃ me hara, chandaṃ me ārocehī』』ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinno hoti chando. Akatūposathena pana gilānena vā kiccappasutena vā pārisuddhi dātabbā. Kathaṃ dātabbā? Ekassa bhikkhuno santike 『『pārisuddhiṃ dammi, pārisuddhiṃ me hara, pārisuddhiṃ me ārocehī』』ti ayamattho kāyena vā vācāya vā ubhayena vā viññāpetabbo. Evaṃ dinnā hoti pārisuddhi. Taṃ pana dentena chandopi dātabbo. Vuttañhetaṃ bhagavatā – 『『anujānāmi, bhikkhave, tadahuposathe pārisuddhiṃ dentena chandampi dātuṃ, santi saṅghassa karaṇīya』』nti. Tattha pārisuddhidānaṃ saṅghassapi attanopi uposathakaraṇaṃ sampādeti, na avasesaṃ saṅghakiccaṃ. Chandadānaṃ saṅghasseva uposathakaraṇañca sesakiccañca sampādeti, attano pana uposatho akatoyeva hoti, tasmā pārisuddhiṃ dentena chandopi dātabbo.

Utukkhānanti 『『hemantādīnaṃ utūnaṃ ettakaṃ atikkantaṃ, ettakaṃ avasiṭṭha』』nti evaṃ utūnaṃ ācikkhanaṃ. Bhikkhugaṇanāti 『『ettakā bhikkhū uposathagge sannipatitā』』ti bhikkhūnaṃ gaṇanā. Idampi ubhayaṃ katvāva uposatho kātabbo. Ovādoti bhikkhunovādo. Na hi bhikkhūnīhi yācitaṃ ovādaṃ anārocetvā uposathaṃ kātuṃ vaṭṭati. Bhikkhuniyo hi 『『sve uposatho』』ti āgantvā 『『ayaṃ uposatho cātuddaso, pannaraso』』ti pucchitvā puna uposathadivase āgantvā 『『bhikkhunisaṅgho, ayya, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, ayya, bhikkhunisaṅgho ovādūpasaṅkamana』』nti evaṃ ovādaṃ yācanti. Taṃ ṭhapetvā bālagilānagamiye añño sacepi āraññako hoti, appaṭiggahetuṃ na labhati, tasmā yena so paṭiggahito, tena bhikkhunā uposathagge pātimokkhuddesako bhikkhu evaṃ vattabbo 『『bhikkhunisaṅgho, bhante, bhikkhusaṅghassa pāde vandati, ovādūpasaṅkamanañca yācati, labhatu kira, bhante, bhikkhunisaṅgho ovādūpasaṅkamana』』nti.

我來為您直譯這段巴利文： "欲清凈"者,此中為作布薩而集會之僧團,在外作布薩而來者往集會處不給身和合時應給欲。或病者或有事務者,給清凈時應給欲。如何給?於一比丘前以身或語或二者使知"我給欲,為我持欲,為我告欲"此義。如是已給欲。但未作布薩之病者或有事務者應給清凈。如何給?於一比丘前以身或語或二者使知"我給清凈,為我持清凈,為我告清凈"此義。如是已給清凈。但給彼時也應給欲。因世尊說此:"諸比丘,我允許于布薩日給清凈時也給欲,僧團有事務"。此中給清凈成就僧團及自己之布薩作,不成就餘僧事。給欲僅成就僧團之布薩作及餘事,但自己布薩未作,故給清凈時也應給欲。 "時節告知"即如是告知"冬等時節已過如此,余如此"。"比丘數"即"如此比丘集會於布薩處"之比丘計數。此二者也應作而後應作布薩。"教誡"即比丘教誡。因不告知比丘尼所請教誡不應作布薩。因比丘尼來"明布薩"而問"此布薩為十四、十五"后,再於布薩日來"尊者,比丘尼僧團禮敬比丘僧團足,請求前往教誡,尊者,愿比丘尼僧團得前往教誡"如是請求教誡。除去愚癡、病者、行路者,餘者即使是林住者,不得不受,故受彼者比丘應如是對布薩處波羅提木叉誦者比丘說"大德,比丘尼僧團禮敬比丘僧團足,請求前往教誡,大德,愿比丘尼僧團得前往教誡"。<.Assistant>

Pātimokkhuddesakena vattabbaṃ – 『『atthi koci bhikkhu bhikkhunovādako sammato』』ti. Sace hoti koci bhikkhu bhikkhunovādako sammato, tato tena so vattabbo – 『『itthannāmako bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti. Sace natthi, tato tena pucchitabbaṃ – 『『ko āyasmā ussahati bhikkhuniyo ovaditu』』nti. Sace koci ussahati, sopi ca aṭṭhahi aṅgehi samannāgato, taṃ tattheva sammannitvā ovādappaṭiggāhako vattabbo – 『『itthannāmo bhikkhu bhikkhunovādako sammato, taṃ bhikkhunisaṅgho upasaṅkamatū』』ti. Sace pana na koci ussahati, pātimokkhuddesakena vattabbaṃ – 『『natthi koci bhikkhu bhikkhunovādako sammato, pāsādikena bhikkhunisaṅgho sampādetū』』ti. Ettāvatā hi sikkhattayasaṅgahitaṃ sakalaṃ sāsanaṃ ārocitaṃ hoti. Tena bhikkhunā 『『sādhū』』ti sampaṭicchitvā pāṭipade bhikkhunīnaṃ ārocetabbaṃ. Pātimokkhampi 『『na, bhikkhave, anajjhiṭṭhena pātimokkhaṃ uddisitabbaṃ, yo uddiseyya, āpatti dukkaṭassā』』ti vacanato anāṇattena na uddisitabbaṃ. 『『Therādheyyaṃ pātimokkha』』nti hi vacanato saṅghatthero vā pātimokkhaṃ uddiseyya , 『『anujānāmi, bhikkhave, yo tattha bhikkhu byatto paṭibalo, tassādheyyaṃ pātimokkha』』nti vacanato navakataro vā therena āṇatto. Dutiyādīni uttānatthāneva.

1. Ekādasame na kukkuccāyitabbaṃ kukkuccāyatīti na kukkuccāyituṃ yuttakaṃ kukkuccāyati. Sūkaramaṃsaṃ labhitvā 『『acchamaṃsa』』nti kukkuccāyati, 『『sūkaramaṃsa』』nti jānantopi 『『acchamaṃsa』』nti kukkuccāyati, na paribhuñjatīti vuttaṃ hoti. Evaṃ migamaṃsaṃ 『『dīpimaṃsa』』nti, kāle santeyeva 『『kālo natthī』』ti, appavāretvā 『『pavāritomhī』』ti, patte rajasmiṃ apatiteyeva 『『patita』』nti, attānaṃ uddissa macchamaṃse akateyeva 『『maṃ uddissa kata』』nti kukkuccāyati. Kukkuccāyitabbaṃ na kukkuccāyatīti kukkuccāyituṃ yuttaṃ na kukkuccāyati. Acchamaṃsaṃ labhitvā 『『sūkaramaṃsa』』nti na kukkuccāyati, 『『acchamaṃsa』』nti jānantopi 『『sūkaramaṃsa』』nti na kukkuccāyati, madditvā vītikkamatīti vuttaṃ hoti. Evaṃ dīpimaṃsaṃ migamaṃsanti…pe… attānaṃ uddissa macchamaṃse kate 『『maṃ uddissa kata』』nti na kukkuccāyatīti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana 『『na kukkuccāyitabbanti saṅghabhogassa apaṭṭhapanaṃ avicāraṇaṃ na kukkuccāyitabbaṃ nāma, taṃ kukkuccāyati. Kukkuccāyitabbanti tasseva paṭṭhapanaṃ vicāraṇaṃ, taṃ na kukkuccāyatī』』ti ettakameva vuttaṃ. Tattha saṅghabhogassāti saṅghassa catupaccayaparibhogatthāya dinnakhettavatthutaḷākādikassa, tato uppannadhaññahiraññādikassa ca saṅghassa bhogassa. Apaṭṭhapananti asaṃvidahanaṃ. Tenāha 『『avicāraṇa』』nti. Tassevāti yathāvuttasseva saṅghabhogassa.

Bālavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Tatiyapaṇṇāsakaṃ

(11) 1. Āsāduppajahavaggavaṇṇanā

1. Tatiyapaṇṇāsakassa paṭhame dukkhena pajahitabbāti duppajahā. Duccajātiādīsupi eseva nayo. Dvinnaṃ āsānaṃ duccajabhāvo kathaṃ jānitabboti paṭhamaṃ tāva lābhāsāya duccajabhāvaṃ vibhāveti 『『lābhāsāyā』』tiādinā. Ubhatobyūḷhanti yuddhatthāya ubhato sannipatitaṃ. Pakkhandantīti anuppavisanti. Jīvitāsāya duppajahattātiādinā jīvitāsāya duccajabhāvaṃ vibhāveti.

我來為您直譯這段巴利文： 波羅提木叉誦者應說："有任何比丘被選為比丘尼教誡者?"如有任何比丘被選為比丘尼教誡者,則彼應說:"某名比丘被選為比丘尼教誡者,比丘尼僧團應前往彼處。"如無,則彼應問:"哪位尊者能教誡比丘尼?"如有人能且具足八支,即應在彼處選任,應告教誡受持者:"某名比丘被選為比丘尼教誡者,比丘尼僧團應前往彼處。"如無人能,波羅提木叉誦者應說:"無任何比丘被選為比丘尼教誡者,愿比丘尼僧團以端正成就。"如是已告知包含三學之全教。彼比丘應答"善"而於月初日告知比丘尼。波羅提木叉也因說"諸比丘,不應未受請而誦波羅提木叉,誦者犯突吉羅"故不應無命令而誦。因說"波羅提木叉歸長老"故僧團長老或誦波羅提木叉,因說"諸比丘,我允許于彼處有比丘聰明有能力則波羅提木叉歸彼"故新者經長老命令。第二等顯明義。 109. 第十一"不應惡作而惡作"即不應惡作之適宜而惡作。得豬肉而惡作"熊肉",即使知"豬肉"而惡作"熊肉",即說不食。如是鹿肉惡作"豹肉",時仍在而"無時",未請而"已請",缽中塵未落而"已落",未為自己作魚肉而"為我作"而惡作。"應惡作不惡作"即應惡作之適宜不惡作。得熊肉而"豬肉"不惡作,即使知"熊肉"而"豬肉"不惡作,即說踐踏違越。如是豹肉為鹿肉...乃至...為自己作魚肉而"為我作"不惡作,如是應見此義。但注中說如此:"不應惡作即不安置不檢查僧物名不應惡作,彼惡作。應惡作即安置檢查彼,彼不惡作。"此中"僧物"即為僧團四資具受用給與田地池等,及從彼生谷金等之僧團受用。"不安置"即不安排。故說"不檢查"。"彼"即如所說僧物。 愚品註釋完。 第二五十完。 第三五十 (11) 1. 難捨希望品註釋 119. 第三五十第一"難斷"即以苦斷。于難捨等中此即此理。如何知二希望難捨性?首先以"利希望"等顯示利希望難捨性。"兩軍"即為戰爭而兩邊集合。"跳入"即進入。以"因命希望難斷"等顯示命希望難捨性。

1. Dutiye dullabhāti na sulabhā. Iṇaṃ demīti saññaṃ karotīti evaṃ saññaṃ karonto viya hotīti attho. Ettha ca 『『pubbakārīti paṭhamaṃ upakārassa kārako. Kataññū katavedīti tena kataṃ ñatvā pacchā kārako. Tesu pubbakārī 『iṇaṃ demī』ti saññaṃ karoti, pacchā kārako 『iṇaṃ jīrāpemī』ti saññaṃ karotī』』ti ettakameva idha vuttaṃ. Puggalapaṇṇattisaṃvaṇṇanāyaṃ (pu. pa. aṭṭha. 83) pana –

『『Pubbakārīti paṭhamameva kārako. Katavedīti kataṃ vedeti, viditaṃ pākaṭaṃ karoti. Te agāriyānagāriyehi dīpetabbā. Agārikesu hi mātāpitaro pubbakārino nāma, puttadhītaro pana mātāpitaro paṭijaggantā abhivādanādīni tesaṃ kurumānā katavedino nāma. Anagāriyesu ācariyupajjhāyā pubbakārino nāma, antevāsikasaddhivihārikā ācariyupajjhāye paṭijaggantā abhivādanādīni ca tesaṃ kurumānā katavedino nāma. Tesaṃ āvibhāvatthāya upajjhāyaposakasoṇattherādīnaṃ vatthūni kathetabbāni.

『『Aparo nayo – parena akateyeva upakāre attani kataṃ upakāraṃ anapekkhitvā kārako pubbakārī, seyyathāpi mātāpitaro ceva ācariyupajjhāyā ca. So dullabho sattānaṃ taṇhābhibhūtattā. Parena katassa upakārassa anurūpappavattiṃ attani kataṃ upakāraṃ upakārato jānanto vediyanto kataññukatavedī seyyathāpi mātāpituācariyupajjhāyesu sammāpaṭipanno. Sopi dullabho sattānaṃ avijjābhibhūtattā. Apica akāraṇavacchalo pubbakārī, sakāraṇavacchalo kataññukatavedī. 『Karissati me』ti evamādikāraṇanirapekkhakiriyo pubbakārī, 『karissati me』ti evamādikāraṇasāpekkhakiriyo kataññukatavedī. Tamojotiparāyaṇo pubbakārī, jotijotiparāyaṇo kataññukatavedī. Desetā pubbakārī, paṭipajjitā kataññukatavedī. Sadevake loke arahaṃ sammāsambuddho pubbakārī, ariyasāvako kataññukatavedī』』ti vuttaṃ.

Tattha kāraṇena vinā pavattahitacitto akāraṇavacchalo. Anāgatamhi payojanaṃ apekkhamāno 『『karissati me』』tiādinā cittena paṭhamaṃ gahitaṃ tādisaṃ kataṃ upādāya kataññū eva nāma hoti, na pubbakārīti adhippāyena 『『karissati meti evamādikāraṇasāpekkhakiriyo kataññukatavedī』』ti vuttaṃ. Tamojotiparāyaṇo puññaphalāni anupajīvanto eva puññāni karotīti 『『pubbakārī』』ti vutto. Puññaphalaṃ upajīvanto hi kataññupakkhe tiṭṭhati.

我來為您直譯這段巴利文： 120. 第二"難得"即非易得。"我給債"如是作想即如是作想之義。此中僅說此:"先行者即最初作助益者。知恩報恩者即知彼所作後作者。此中先行者作'我給債'想,後作者作'我還債'想。"但於人施設注中- "先行者即最初作者。知恩者即知所作,令已知明顯。彼等應以在家出家顯示。于在家中父母名先行者,子女奉養父母對彼等作禮拜等名知恩者。于出家中阿阇梨和尚名先行者,弟子共住者奉養阿阇梨和尚及對彼等作禮拜等名知恩者。為顯彼等應說養和尚須那長老等事。 另一理 - 他人未作助益時不顧自己所作助益而作者為先行者,如父母及阿阇梨和尚。彼難得因眾生為渴愛所勝。知覺他人所作助益與自己所作助益相應而知為助益者為知恩報恩者,如於父母阿阇梨和尚正行者。彼也難得因眾生為無明所勝。又無因愛者為先行者,有因愛者為知恩報恩者。不顧'彼將為我'等因而作為先行者,'彼將為我'等有因而作為知恩報恩者。從暗至明為先行者,從明至明為知恩報恩者。教者為先行者,行者為知恩報恩者。于天人世間阿羅漢正等覺為先行者,聖弟子為知恩報恩者。" 此中無因而行利益心為無因愛者。期待未來利益以"彼將為我"等心首先取如是作,依此即名知恩者,非先行者,以此意趣說"'彼將為我'等有因而作為知恩報恩者"。從暗至明不受用福果而作福故說"先行者"。因受用福果者住于知恩分。

1. Tatiye tittoti suhito pariyosito niṭṭhitakiccatāya nirussukko. Guṇapāripūriyā hi paripuṇṇo yāvadattho idha titto vutto. Tappetāti aññesampi tittikaro. Paccekabuddho ca tathāgatasāvako ca khīṇāsavo tittoti ettha paccekabuddho navalokuttaradhammehi sayaṃ titto paripuṇṇo, aññaṃ pana tappetuṃ na sakkoti. Tassa hi dhammakathāya abhisamayo na hoti, sāvakānaṃ pana dhammakathāya aparimāṇānaṃ devamanussānaṃ abhisamayo hoti. Evaṃ santepi yasmā te dhammaṃ desentā na attano vacanaṃ katvā kathenti, buddhānaṃ vacanaṃ katvā kathenti, sotuṃ nisinnaparisāpi – 『『ayaṃ bhikkhu na attanā paṭividdhaṃ dhammaṃ kathetī』』ti cittīkāraṃ karoti. Iti so cittīkāro buddhānaṃyeva hoti. Evaṃ tattha sammāsambuddhova tappetā nāma. Yathā hi 『『asukassa nāma idañcidañca dethā』』ti raññā āṇatte kiñcāpi ānetvā denti, atha kho rājāva tattha dāyako. Yehipi laddhaṃ hoti, te 『『raññā amhākaṃ ṭhānantaraṃ dinnaṃ, issariyavibhavo dinno』』tveva gaṇhanti, na 『『rājapurisehī』』ti evaṃsampadamidaṃ veditabbaṃ.

2. Catutthe duttappayāti atappayā, na sakkā kenaci tappetuṃ. Yo hi upaṭṭhākakulaṃ vā ñātikulaṃ vā nissāya vasamāno cīvare jiṇṇe tehi dinnaṃ cīvaraṃ nikkhipati, na paribhuñjati . Punappunaṃ dinnampi gahetvā nikkhipateva. Yo ca teneva nayena laddhaṃ laddhaṃ vissajjeti, parassa deti, punappunaṃ laddhampi tatheva karoti. Ime dve puggalā sakaṭehipi paccaye upanentena tappetuṃ na sakkāti duttappayā.

3. Pañcame na vissajjetīti attano akatvā parassa na deti, atireke pana sati na nikkhipati, parassa deti. Tenevāha 『『sabbaṃyeva paresaṃ na detī』』tiādi. Idaṃ vuttaṃ hoti 『『yo bhikkhu upaṭṭhākakulā vā ñātikulā vā jiṇṇacīvaro sāṭakaṃ labhitvā cīvaraṃ katvā paribhuñjati na nikkhipati, aggaḷaṃ datvā pārupantopi punapi diyyamāne sahasā nappaṭiggaṇhāti. Yo ca laddhaṃ laddhaṃ attanā paribhuñjati, paresaṃ na deti. Ime dvepi sukhena sakkā tappetunti sutappayā』』ti.

124-127. Chaṭṭhasattamādīni uttānatthāneva.

Āsāduppajahavaggavaṇṇanā niṭṭhitā.

(12) 2. Āyācanavaggavaṇṇanā

131.Saddho bhikkhūti saddhāya samannāgato bhikkhu. Yo bhikkhu sāriputtamoggallānehi sadisabhāvaṃ pattheti, so yehi guṇehi sāriputtamoggallānā etadagge ṭhapitā, te guṇe attano abhikaṅkheyyāti āha 『『yādiso sāriputtatthero paññāyā』』tiādi. Ito uttari patthento micchā pattheyyāti sāriputtamoggallānānaṃ ye paññādayo guṇā upalabbhanti, tato uttari patthento micchā pattheyya. Aggasāvakaguṇaparamā hi sāvakaguṇamariyādā. Tesaṃ sāvakaguṇānaṃ yadidaṃ aggasāvakaguṇā, na tato paraṃ sāvakaguṇā nāma atthi. Tenevāha 『『yaṃ natthi, tassa patthitattā』』ti. Sesamettha uttānameva.

1. Pañcame yassa guṇā khatā upahatā ca, so khato upahato nāma hotīti āha 『『guṇānaṃ khatattā』』tiādi. Khatattāti chinnattā. Upahatattāti naṭṭhattā. Tenāha 『『chinnaguṇaṃ naṭṭhaguṇantiattho』』ti. Apuññassa pasavo nāma atthato paṭilābhoti āha 『『pasavatīti paṭilabhatī』』ti, attano santāne uppādetīti attho. Ananupavisitvāti ñāṇena anogāhetvā. Sesamettha chaṭṭhādīni ca suviññeyyāneva.

Āyācanavaggavaṇṇanā niṭṭhitā.

(13) 3. Dānavaggavaṇṇanā

我來為您直譯這段巴利文： 121. 第三"滿足者"即已滿已盡因事已辦而無求。因德圓滿故圓滿如願此中說滿足者。"令滿足"即令他人也滿足。獨覺佛及如來聲聞漏盡者為滿足者,此中獨覺佛以九出世法自滿足圓滿,但不能令他滿足。因彼說法無證悟,但聲聞說法令無量天人證悟。雖如是,因彼等說法非以自言說,以佛言說,坐聽眾也作"此比丘非說自證法"之敬意。如是彼敬意唯屬諸佛。如是彼中唯正等覺為令滿足者。如王命"給予某某此此",雖帶來給予,但王為施者。得者也取為"王給我們職位,給威力財富",非"王臣",如是應知此成就。 122. 第四"難滿足"即不滿足,任何人不能令滿足。因依止護持家或親戚家而住者衣破時,彼等所給之衣收藏不用。即使再三給予也收藏。又依此方式所得所得捨棄,給他人,即使再三所得也如是作。此二人即使用車運資具來也不能令滿足故難滿足。 123. 第五"不捨"即不為自己作不給他人,但有餘則不收藏,給他人。故說"一切不給他人"等。此說:"比丘從護持家或親戚家得布時,破衣作衣而用不收藏,補綴而著即使再給也不急忙受。又所得所得自己用,不給他人。此二也易令滿足故易滿足。" 124-127. 第六第七等顯明義。 難捨希望品註釋完。 (12) 2. 請求品註釋 131. "有信比丘"即具足信之比丘。若比丘希求與舍利弗目犍連相似,彼應希求舍利弗目犍連以何功德立最上之功德,故說"如舍利弗長老以慧"等。希求此上為邪希求,因舍利弗目犍連有慧等功德,希求其上為邪希求。因聲聞功德界限以上首聲聞功德為最。彼等聲聞功德即此上首聲聞功德,其上無名為聲聞功德。故說"因希求無者"。此余顯明。 135. 第五因功德已壞已害,彼名已壞已害,故說"因功德已壞"等。"已壞"即已斷。"已害"即已失。故說"義為斷功德失功德"。"生"即得,義為于自相續生起。"不深入"即以智不觀察。此余及第六等易知。 請求品註釋完。 (13) 3. 佈施品註釋

1. Tatiyassa paṭhame dīyatīti dānaṃ, deyyadhammassetaṃ adhivacanaṃ. Dīyati anenāti vā dānaṃ, pariccāgacetanāyetaṃ adhivacanaṃ. Ayaṃ duvidhopi attho idhādhippetoti āha 『『diyyanakavasena dānānī』』tiādi. Tattha diyyanakavasenāti dātabbavasena. Amatapattipaṭipadanti amatappattihetubhūtaṃ sammāpaṭipadaṃ.

143-151. Dutiyādīni ca suviññeyyāneva.

Dānavaggavaṇṇanā niṭṭhitā.

(14) 4. Santhāravaggavaṇṇanā

1. Catutthassa paṭhame āmisassa ca dhammassa ca alābhena attano parassa ca antare sambhavantassa chiddassa vivarassa bhedassa santharaṇaṃ pidahanaṃ saṅgaṇhanaṃ santhāro. Ayañhi lokasannivāso alabbhamānena āmisena dhammena cāti dvīhi chiddo. Tassa taṃ chiddaṃ yathā na paññāyati , evaṃ pīṭhassa viya paccattharaṇena āmisena dhammena ca santharaṇaṃ saṅgaṇhanaṃ santhāroti vuccati. Ettha ca āmisena saṅgaho āmisasanthāro nāma. Taṃ karontena mātāpitūnaṃ bhikkhugatikassa veyyāvaccakarassa rañño corānañca aggaṃ aggahetvāpi dātuṃ vaṭṭati. Āmasitvā dinnehi rājāno ca corā ca anatthampi karonti, jīvitakkhayampi pāpenti. Anāmasitvā dinnena attamanā honti, coranāgavatthuādīni cettha vatthūni kathetabbāni. Tāni samantapāsādikāya vinayaṭṭhakathāyaṃ (pārā. 185) vitthāritāni. Sakkaccaṃ uddesadānaṃ pāḷivaṇṇanā dhammakathākathananti evaṃ dhammena saṅgaho dhammasanthāro nāma.

153-163. Dutiyādīni uttānatthāneva.

Santhāravaggavaṇṇanā niṭṭhitā.

(15) 5. Samāpattivaggavaṇṇanā

1. Pañcamassa paṭhame 『『ito pubbe parikammaṃ pavattaṃ, ito paraṃ bhavaṅgaṃ majjhe samāpattī』』ti evaṃ saha parikammena appanāparicchedappajānanā paññā samāpattikusalatā. Vuṭṭhāne kusalabhāvo vuṭṭhānakusalatā. Pageva vuṭṭhānaparicchedakañāṇanti evamettha attho daṭṭhabbo.

我來為您直譯這段巴利文： 142. 第三之第一"施"即被施,此是應施物之同義語。或"由此施"為施,此是捨棄思之同義語。此二義皆此中所意,故說"以應施而施"等。此中"以應施"即以應給予。"得不死道"即得不死因之正道。 143-151. 第二等也易知。 佈施品註釋完。 (14) 4. 攝受品註釋 152. 第四之第一"攝受"即因不得資具與法而在自他之間生起之裂隙、縫隙、破裂之攝受、掩閉、攝持。因此世間住處以不得之資具與法二種有裂。如彼裂隙不顯現,如以布覆座位,以資具與法攝受攝持名攝受。此中以資具攝持名資具攝受。作彼時對父母、依止比丘之侍者、王、盜賊不取最勝也可給予。觸取而給王與盜賊也作無利,乃至喪命。不觸取而給則心悅,此中應說盜賊龍事等故事。彼等詳于清凈道律注。恭敬給教授、註釋經文、說法語等如是以法攝持名法攝受。 153-163. 第二等顯明義。 攝受品註釋完。 (15) 5. 等至品註釋 164. 第五之第一"以前為遍作,以後為有分,中間為等至"如是與遍作俱知等至界限之慧為等至善巧。于出起善巧為出起善巧。提前知出起界限智,如是應見此義。

1. Dutiye ujuno bhāvo ajjavaṃ, ajimhatā akuṭilatā avaṅkatāti attho. Abhidhammepi (dha. sa. 1346) vuttaṃ – 『『tattha katamo ajjavo? Yā ajjavatā ajimhatā akuṭilatā avaṅkatā, ayaṃ vuccati ajjavo』』ti. Anajjavañca ajjavappaṭikkhepena veditabbaṃ. Gomuttavaṅkatā, candalekhāvaṅkatā, naṅgalakoṭivaṅkatāti hi tayo anajjavā. Ekacco hi bhikkhu paṭhamavaye majjhima-pacchimavaye ca ekavīsatiyā anesanāsu chasu ca agocaresu carati, ayaṃ gomuttavaṅkatā nāma, ādito paṭṭhāya yāva pariyosānā paṭipattiyā vaṅkabhāvato. Eko paṭhamavaye pacchimavaye ca catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, majjhimavaye purimasadiso, ayaṃ candalekhāvaṅkatā nāma, paṭipattiyā majjhaṭṭhāne vaṅkabhāvāpattito. Eko paṭhamavayepi majjhimavayepi catupārisuddhisīlaṃ pūreti, lajjī kukkuccako sikkhākāmo hoti, pacchimavaye purimasadiso, ayaṃ naṅgalakoṭivaṅkatā nāma, pariyosāne vaṅkabhāvāpattito. Eko sabbampetaṃ vaṅkataṃ pahāya tīsu vayesu pesalo lajjī kukkuccako sikkhākāmo hoti, tassa yo so ujubhāvo, idaṃ ajjavaṃ nāma, sabbattha ujubhāvasiddhito.

Maddavanti ettha 『『lajjava』』ntipi paṭhanti. Evaṃ panettha attho – 『『tattha katamo lajjavo? Yo hirīyati hirīyitabbena hirīyati pāpakānaṃ akusalānaṃ dhammānaṃ samāpattiyā, ayaṃ vuccati lajjavo』』ti evaṃ vutto lajjibhāvo lajjavaṃ nāma. Idaṃ panettha nibbacanaṃ – lajjatīti lajjo, hirimā, tassa bhāvo lajjavaṃ, hirīti attho. Lajjā etassa atthīti lajjī yathā 『『mālī māyī』』ti, tassa bhāvo lajjibhāvo, sā eva lajjā.

1. Tatiye adhivāsanakhantīti ettha adhivāsanaṃ vuccati khamanaṃ. Tañhi paresaṃ dukkaṭaṃ duruttañca paṭivirodhākaraṇena attano upari āropetvā vāsanato 『『adhivāsana』』nti vuccati. Adhivāsanalakkhaṇā khanti adhivāsanakhanti. Sucisīlatā soraccaṃ. Sā hi sobhanakammaratatā. Suṭṭhu vā pāpato oratabhāvo viratatāti āha 『『suratabhāvo』』ti. Teneva abhidhammepi (dha. sa. 1349) –

『『Tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ, sabbopi sīlasaṃvaro soracca』』nti – āgato.

我來為您直譯這段巴利文： 165. 第二"直性"為正直,義為不曲不彎不偏。阿毗達摩中也說:"此中何為正直?凡正直性不曲不彎不偏,此稱正直。"非正直應由否定正直而知。牛尿彎曲、月形彎曲、犁頭彎曲為三種非正直。某比丘于初年中年後年行二十一種非法求及六種非行處,此名牛尿彎曲,因從始至終行為彎曲。一者初年後年具足四遍清凈戒,有慚有愧好學,中年如前,此名月形彎曲,因行為于中處成彎曲。一者初年中年具足四遍清凈戒,有慚有愧好學,後年如前,此名犁頭彎曲,因最後成彎曲。一者舍此一切彎曲於三年中和善有慚有愧好學,彼之正直性,此名正直,因一切處成就正直性。 "柔軟"此中也讀作"慚"。如是此中義:"此中何為有慚?凡對應慚者慚,對惡不善法得慚,此稱有慚",如是所說慚性名有慚。此中此是詞義 - 慚為有慚,有慚愧,彼性為有慚,義為慚。有此慚為有慚如"有鬘有幻",彼性為有慚性,即彼慚。 166. 第三"堪忍"此中堪忍即說忍耐。因彼不報復他人惡作惡說而置於自上住故稱"堪忍"。以堪忍為相之忍為堪忍。"凈戒性"為善性。因彼為喜妙業性。或善遠離惡為離,故說"善性"。故於阿毗達摩中也- "此中何為善性?凡身不違越、語不違越、身語不違越,此稱善性,一切戒律儀為善性"- 如是而來。

1. Catutthe sakhilo vuccati saṇhavāco, tassa bhāvo sākhalyaṃ, saṇhavācatā. Tenāha 『『saṇhavācāvasena sammodamānabhāvo』』ti. Saṇhavācāvasena hi sammodamānassa puggalassa bhāvo nāma saṇhavācatā. Teneva abhidhamme (dha. sa. 1350) –

『『Tattha katamaṃ sākhalyaṃ? Yā sā vācā aṇḍakā kakkasā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṃvattanikā, tathārūpiṃ vācaṃ pahāya yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṃ vācaṃ bhāsitā hoti, yā tattha saṇhavācatā sakhilavācatā apharusavācatā, idaṃ vuccati sākhalya』』nti vuttaṃ.

Tattha aṇḍakāti sadose savaṇe rukkhe niyyāsapiṇḍo, ahicchattādīni vā uṭṭhitāni aṇḍakānīti vadanti, pheggurukkhassa pana kuthitassa aṇḍāni viya uṭṭhitā cuṇṇapiṇḍiyo vā gaṇṭhiyo vā aṇḍakā. Idha pana byāpajjanakakkasādisabhāvato kaṇṭakappaṭibhāgena vācā aṇḍakāti vuttā. Padumanāḷaṃ viya sotaṃ ghaṃsayamānā pavisantī kakkasā daṭṭhabbā. Kodhena nibbattā tassa parivārabhūtā kodhasāmantā. Pure saṃvaddhanārī porī. Sā viya sukumārā mudukā vācā porī viyāti porī. Saṇhavācatātiādinā taṃ vācaṃ pavattamānaṃ dasseti.

1. Pañcame 『『avihiṃsāti karuṇāpubbabhāgo』』ti ettakameva idha vuttaṃ, dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana 『『avihiṃsāti karuṇāpi karuṇāpubbabhāgopī』』ti vuttaṃ. Abhidhammepi (vibha. 182) 『『tattha katamā avihiṃsā? Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti, ayaṃ vuccati avihiṃsā』』ti āgataṃ. Etthāpi hi yā kāci karuṇā 『『karuṇā』』ti vuttā, karuṇācetovimutti pana appanāppattāva.

Sucisaddato bhāve yakāraṃ ikārassa ca ukārādesaṃ katvā ayaṃ niddesoti āha 『『socabyaṃ sucibhāvo』』ti. Ettha ca socabyanti sīlavasena sucibhāvoti vuttaṃ. Dīghanikāyaṭṭhakathāya saṅgītisuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 3.304) pana 『『soceyyanti mettāya ca mettāpubbabhāgassa ca vasena sucibhāvo』』ti vuttaṃ. Teneva abhidhammepi 『『tattha katamaṃ socabyaṃ? Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti, idaṃ vuccati socabya』』nti niddeso kato. Etthāpi hi 『『mettī』』tiādinā yā kāci mettā vuttā, mettācetovimutti pana appanāppattāva.

169-171. Chaṭṭhasattamaaṭṭhamāni heṭṭhā vuttanayāneva.

1. Navame kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyataṃ sātisayaṃ balaṭṭhoti vuttaṃ 『『muṭṭhassacce akampanenā』』tiādi.

2. Dasame paccanīkadhammasamanato samatho, samādhīti āha 『『samathoti cittekaggatā』』ti. Aniccādinā vividhenākārena dassanato passanato vipassanā, paññāti āha 『『saṅkhārapariggāhakañāṇa』』nti.

3. Ekādasame dussīlyanti samādinnassa sīlassa bhedakaro vītikkamo. Diṭṭhivipattīti 『『atthi dinna』』ntiādinayappavattāya sammādiṭṭhiyā dūsikā micchādiṭṭhīti āha 『『diṭṭhivipattīti micchādiṭṭhī』』ti.

4. Dvādasame sīlasampadāti sabbabhāgato tassa anūnatāpatti paripuṇṇabhāvo sīlasampadā. Paripūraṇattho hettha sampadāsaddo. Tenevāha 『『paripuṇṇasīlatā』』ti. Diṭṭhisampadāti atthikadiṭṭhiādisammādiṭṭhipāripūribhāvena pavattaṃ ñāṇaṃ. Tañca kammassakatāsammādiṭṭhiādivasena pañcavidhaṃ hotīti āha 『『tena kammassakatā』』ti.

我來為您直譯這段巴利文： 167. 第四"和悅"說友善語,彼性為和悅性,柔和語性。故說"以柔和語而歡喜性"。因以柔和語而歡喜之人性名柔和語性。故於阿毗達摩中- "此中何為和悅性?凡彼語有瘤粗糙傷他惱他近瞋不導定,舍如是語,凡彼語無過悅耳可愛入心城市語眾人所喜眾人所愛,說如是語,彼中柔和語性友善語性非粗語性,此稱和悅性"如是而說。 此中"有瘤"即有過樹之樹脂團,或說起蘑菇等為有瘤,或如壞心木煮沸所起粉團或結節為有瘤。此中因瞋恚粗糙等性以如刺之比喻說語為有瘤。如蓮莖擦耳入應見為粗糙。以瞋所生為彼眷屬為近瞋。"城市語"為前生於城市之女。如彼柔軟細膩語如城市語為城市語。以"柔和語性"等顯示說彼語。 168. 第五"不害"即"慈悲之前分"此中只說如是,但長部註釋僧祇陀經注中說:"不害即慈悲及慈悲前分。"阿毗達摩中也說:"此中何為不害?凡對眾生之慈悲慈悲性慈悲狀慈悲心解脫,此稱不害。"此中也凡任何慈悲說為"慈悲",但慈悲心解脫唯得安止。 從凈字根作業格加伊音變為鄔音此詞釋故說"凈性為凈性"。此中"凈性"說以戒為凈性。但長部註釋僧祇陀經注中說:"凈性即以慈及慈前分為凈性。"故於阿毗達摩中也:"此中何為凈性?凡對眾生之慈慈性慈狀慈心解脫,此稱凈性"如是作詞釋。此中也以"慈"等說任何慈,但慈心解脫唯得安止。 169-171. 第六第七第八如前所說之理。 172. 第九雖于相應法中堅固性即為力義,但為對治所不動性為殊勝力義,故說"于忘念不動"等。 173. 第十由調伏對治法為止,即定,故說"止為心一境性"。以無常等種種行相見故觀故為觀,即慧,故說"取行之智"。 174. 第十一"惡戒"為破壞所受持戒之違越。"見違"為害"有佈施"等如是行相正見之邪見,故說"見違即邪見"。 175. 第十二"戒圓滿"為一切分不缺得圓滿性為戒圓滿。此中圓滿字義為圓滿義。故說"圓滿戒性"。"見圓滿"為以有見等正見圓滿性而行之智。彼以業自性正見等為五種,故說"由彼業自性"。

1. Terasame sīlavisuddhīti visuddhiṃ pāpetuṃ samatthaṃ sīlaṃ, cittavisuddhiādiuparivisuddhiyā paccayo bhavituṃ samatthaṃ visuddhasīlanti vuttaṃ hoti. Suvisuddhameva hi sīlaṃ tassā padaṭṭhānaṃ hoti. Tenāha 『『sīlavisuddhīhi visuddhisampāpakaṃ sīla』』nti. Etthāpi visuddhisampāpakanti cittavisuddhiādiuparivisuddhiyā sampāpakanti attho daṭṭhabbo. Abhidhamme (dha. sa. 1372) panāyaṃ 『『tattha katamā sīlavisuddhi? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati sīlavisuddhī』』ti evaṃ vibhattā.

Diṭṭhivisuddhīti visuddhiṃ pāpetuṃ samatthaṃ dassanañāṇaṃ dassanavisuddhi, paramatthavisuddhiṃ nibbānañca pāpetuṃ upanetuṃ samatthaṃ kammassakatañāṇādi sammādassananti attho. Tenāha 『『visuddhisampāpikā…pe… pañcavidhāpi vā sammādiṭṭhī』』ti. Etthāpi visuddhisampāpikāti ñāṇadassanavisuddhiyā dassananibbānasaṅkhātāya paramatthavisuddhiyā ca sampāpikāti evamattho daṭṭhabbo. Abhidhamme (dha. sa. 1373) panāyaṃ 『『tattha katamā diṭṭhivisuddhi? Kammassakatañāṇaṃ, saccānulomikaṃ ñāṇaṃ, maggassa maggasamaṅgissa ñāṇaṃ, phalasamaṅgissa ñāṇa』』nti evaṃ vuttaṃ.

Ettha ca idaṃ akusalakammaṃ no sakaṃ, idaṃ pana kammaṃ sakanti evaṃ byatirekato anvayato ca kammassakatajānanañāṇaṃ kammassakatañāṇaṃ. Tividhaduccaritañhi attanā katampi parena katampi no sakakammaṃ nāma hoti atthabhañjanato, sucaritaṃ sakakammaṃ nāma atthajananato. Vipassanāñāṇaṃ pana vacīsaccañca anulometi, paramatthasaccañca na vilometīti saccānulomikañāṇanti vuttaṃ. Vipassanāñāṇañhi lakkhaṇāni paṭivijjhanatthaṃ ārambhakāle 『『aniccaṃ dukkhaṃ anattā』』ti pavattaṃ vacīsaccañca anulometi, tatheva paṭivijjhanato paramatthasaccaṃ nibbānañca na vilometi na virādheti ekanteneva sampāpanato.

1. Cuddasame diṭṭhivisuddhīti paṭhamamaggasammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 176. 第十三"戒清凈"即能令達清凈之戒,即說能作心清凈等上清凈之緣的清凈戒。因唯極清凈戒為彼近因。故說"戒清凈即令達清凈之戒"。此中"令達清凈"義應見為令達心清凈等上清凈。但阿毗達摩中此:"此中何為戒清凈?身不違越語不違越身語不違越,此稱戒清凈"如是分別。 "見清凈"即能令達清凈之見智為見清凈,能令達引至勝義清凈涅槃之業自性智等正見義。故說"令達清凈...乃至...或五種正見"。此中"令達清凈"義應見為令達智見清凈及說為見涅槃之勝義清凈。但阿毗達摩中此:"此中何為見清凈?業自性智、隨順諦智、具道者之道智、具果者之智"如是說。 此中"此不善業非自己,此業為自己"如是由差別及類比而知業自性之智為業自性智。因三種惡行雖自作或他作名非自業因破壞義,善行名自業因生義。但觀智隨順語諦,不違勝義諦故說隨順諦智。因觀智為通達相而開始時說"無常苦無我"隨順語諦,如是通達故不違背不乖離勝義諦涅槃必定令達。 177. 第十四"見清凈"說初道正見。"如見者之精進"即與彼相應之精進。故於長部注中說

3.304) 『『diṭṭhivisuddhīti ñāṇadassanaṃ kathitaṃ. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriya』』nti vuttaṃ. Ettha hi ñāṇadassananti ñāṇabhūtaṃ dassanaṃ. Tena dassanamaggaṃ vadati. Taṃsampayuttameva vīriyanti paṭhamamaggasampayuttavīriyamāha. Apica diṭṭhivisuddhīti sabbāpi maggasammādiṭṭhi. Yathādiṭṭhissa ca padhānanti taṃsampayuttameva vīriyaṃ. Teneva dīghanikāyaṭṭhakathāyaṃ 『『apica purimapadena catumaggañāṇaṃ, pacchimapadena taṃsampayuttaṃ vīriya』』nti vuttaṃ.

Atha vā diṭṭhīvisuddhīti kammassakatañāṇādisaṅkhātā sabbāpi sammādiṭṭhi vuttā. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmoti. Ayameva pāḷiyā sameti. Abhidhamme hi 『『diṭṭhivisuddhi kho panāti yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi. Yathādiṭṭhissa ca padhānanti yo cetasiko vīriyārambho…pe… sammāvāyāmo』』ti evamayaṃ duko vibhatto. Teneva abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1374) 『『yā paññā pajānanātiādīhi heṭṭhā vuttāni kammassakatañāṇādīneva cattāri ñāṇāni vibhattāni. 『Yo cetasiko vīriyārambho』tiādīhi padehi niddiṭṭhaṃ vīriyaṃ gahitaṃ paññāya lokiyaṭṭhāne lokiyaṃ, lokuttaraṭṭhāne lokuttara』』nti vuttaṃ.

Idhāpi visuddhisampāpikā catumaggasammādiṭṭhi, pañcavidhāpi vā sammādiṭṭhi diṭṭhivisuddhīti adhippāyena 『『diṭṭhivisuddhīti visuddhisampāpikā sammādiṭṭhiyevā』』ti vuttaṃ. Heṭṭhimamaggasampayuttaṃ vīriyanti idaṃ pana 『『yathādiṭṭhissa ca padhānanti paṭhamamaggasampayuttaṃ vīriyanti vutta』』nti adhippāyena vadati. Ettha ca taṃtaṃbhāṇakānaṃ matabhedenāyaṃ vaṇṇanābhedoti na aṭṭhakathāvacanānaṃ aññamaññavirodho saṅkitabbo. Atha yathādiṭṭhissa ca padhānanti heṭṭhimamaggasampayuttameva vīriyaṃ kasmā vuttanti āha 『『tañhi tassā diṭṭhiyā anurūpattā』』tiādi. Tattha tassā diṭṭhiyāti heṭṭhimamaggasampayuttāya diṭṭhiyā. Yathādiṭṭhissāti anurūpadiṭṭhissa kalyāṇadiṭṭhissa nibbattitappakāradiṭṭhissa vā nibbattetabbapadhānānurūpadiṭṭhissa yathādiṭṭhippavattakiriyassa vāti evampettha atthaṃ saṃvaṇṇayanti.

1. Pannarasame samattaṃ tussanaṃ titti santuṭṭhi, natthi etassa santuṭṭhīti asantuṭṭhi, asantuṭṭhissa bhāvo asantuṭṭhitā. Yā kusalānaṃ dhammānaṃ bhāvanāya asantuṭṭhassa bhiyyokamyatā, tassā etaṃ adhivacanaṃ. Tāya hi samaṅgibhūto puggalo sīlaṃ pūretvā jhānaṃ uppādeti, jhānaṃ labhitvā vipassanaṃ ārabhati, āraddhavipassako arahattaṃ aggahetvā antarā vosānaṃ nāpajjati, 『『alamettāvatā katamettāvatā』』ti saṅkocaṃ na pāpuṇāti. Tenāha 『『aññatra arahattamaggā kusalesu dhammesu asantuṭṭhibhāvo』』ti. Tatra aññatra arahattamaggāti arahattamaggasampattaṃ vināti attho. 『『Appaṭivānitā ca padhānasmi』』nti idaṃ heṭṭhā vuttanayattā uttānatthamevāti na vibhattaṃ.

我來為您直譯這段巴利文： 3.304) "見清凈說智見。如見者之精進即與彼相應之精進"如是說。此中"智見"即為智之見。由彼說見道。"與彼相應之精進"說與初道相應之精進。又"見清凈"即一切道正見。"如見者之精進"即與彼相應之精進。故於長部注中說:"又以前句為四道智,后句為與彼相應之精進"。 或"見清凈"說一切說為業自性智等之正見。"如見者之精進"即心所精進始...乃至...正精進。此正符合經文。因阿毗達摩中"見清凈即是慧知...乃至...無癡擇法正見。如見者之精進即心所精進始...乃至...正精進"如是分別此對。故於阿毗達摩注中說:"以'慧知'等分別前說業自性智等四智。以'心所精進始'等詞說示之精進,取慧世間處為世間,出世間處為出世間。" 此中也以"令達清凈之四道正見,或五種正見為見清凈"之意趣說"見清凈即令達清凈之正見。""與下道相應精進"此說以"如見者之精進即與初道相應精進"之意趣而說。此中因諸傳誦者意趣差別此註釋差別,故不應疑註釋語相互矛盾。又"如見者之精進"為何說唯與下道相應精進?說"因彼與彼見相應"等。此中"彼見"即與下道相應之見。"如見者"即相應見者善見者或應生見者或與應生精進相應見者或如見而行者,如是註釋此義。 178. 第十五完全滿足為滿足,此無滿足為不滿足,不滿足之性為不滿足性。于善法修習不滿足而欲更多,此為彼同義語。因具彼之人圓滿戒後生禪,得禪後起觀,已起觀者不得阿羅漢不中間止息,不達"如是足矣如是已作"之縮減。故說"除阿羅漢道于善法不滿足性"。此中"除阿羅漢道"義為除得阿羅漢道。"于精進不退"此因如前所說理顯明義故不分別。

1. Soḷasame muṭṭhā naṭṭhā sati etassāti muṭṭhassati, tassa bhāvo muṭṭhassaccanti āha 『『muṭṭhassaccanti muṭṭhassatibhāvo』』ti. Muṭṭhassatibhāvoti ca satippaṭipakkho dhammo, na satiyā abhāvamattaṃ. Asampajaññanti 『『tattha katamaṃ asampajaññaṃ? Yaṃ aññāṇaṃ adassanaṃ…pe… avijjālaṅghī moho akusalamūla』』nti (dha. sa. 1357) evaṃ vuttā avijjāyeva. Tathā hi vijjāpaṭipakkho avijjā vijjāya pahātabbato, evaṃ sampajaññappaṭipakkho asampajaññaṃ . Yasmā pana sampajaññappaṭipakkhe sati tassa vasena ñāṇassa abhāvo hoti, tasmā vuttaṃ 『『aññāṇabhāvo』』ti.

2. Sattarasame apilāpanalakkhaṇā satīti udake lābu viya yena cittaṃ ārammaṇe pilavitvā viya tiṭṭhati, na ogāhati, taṃ pilāpanaṃ. Na pilāpanaṃ apilāpanaṃ, taṃ lakkhaṇaṃ sabhāvo etissāti apilāpanalakkhaṇā.

Samāpattivaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Kodhapeyyālaṃ

2. Ito paresu kodhavaggādīsu upanandhanalakkhaṇoti kujjhanavasena 『『akkocchi maṃ avadhi ma』』ntiādinā (dha. pa. 3, 4) cittapariyonandhanalakkhaṇo. Pubbakālikaṃ kodhaṃ upanayhati bandhati, kujjhanākāraṃ pabandhati ghaṭeti. Āghātavatthunā cittaṃ bandhantī viya hotīti aparakālo kodho upanāho. Suṭṭhu kataṃ kāraṇaṃ upakāro sukatakāraṇaṃ, tassa pubbakāritālakkhaṇassa guṇassa makkhanaṃ udakapuñchaniyā viya sarīrānugatassa udakassa puñchanaṃ vināsanaṃ lakkhaṇametassāti sukatakaraṇamakkhanalakkhaṇo. Tathā hi so paresaṃ guṇānaṃ makkhanaṭṭhena makkhoti vuccati. Bahussutepi puggale ajjhotthariṃsu, 『『īdisassa ca bahussutassa aniyatā gahitā, tava ca mama ca ko viseso』』tiādinā nayena uppajjamāno yugaggāhī palāsoti āha 『『yugaggāhalakkhaṇo palāso』』ti. Tattha yugaggāho nāma samadhuraggāho, asamampi attanā samaṃ katvā gaṇhanaṃ. Palāsatīti palāso, paresaṃ guṇe ḍaṃsitvā dantehi viya chinditvā attano guṇehi same karotīti attho.

Usūyanalakkhaṇāti paresaṃ sakkārādīni khiyyanalakkhaṇā. Maccherassa bhāvo macchariyaṃ. Tañca āvāsamacchariyādivasena pañcavidhanti āha 『『pañcamaccherabhāvo macchariya』』nti. Maccharāyanalakkhaṇanti attano sampattiyā parehi sādhāraṇabhāve asahanalakkhaṇaṃ. Katappaṭicchādanalakkhaṇāti katapāpappaṭicchādanalakkhaṇā. Kerāṭikabhāvena uppajjamānaṃ sāṭheyyanti āha 『『kerāṭikalakkhaṇaṃ sāṭheyya』』nti. Aññathā attano pavedanapuggalo kerāṭiko nekatikavāṇijoti vadanti. Kerāṭiko hi puggalo ānandamaccho viya hoti.

187.Yathābhataṃ nikkhitto evaṃ nirayeti yathā ābhataṃ kañci āharitvā ṭhapito, evaṃ attano kammunā nikkhitto niraye ṭhapitoyevāti attho.

1. Akusalapeyyālaṃ

191-200. Dukkhassa vaḍḍhi etesanti dukkhavaḍḍhikā. Ye hi dukkhaṃ vaḍḍhenti, punappunaṃ uppādenti, dukkhassa vaḍḍhi tesaṃ atthīti evaṃ vuttaṃ. Sukhavaḍḍhikāti etthāpi eseva nayo.

1. Vinayapeyyālaṃ

我來為您直譯這段巴利文： 179. 第十六"失念"即此失去念,彼性為失念,故說"失念即失念性"。失念性即念之對治法,非僅念之無。"不正知"即"此中何為不正知?凡無智無見...乃至...無明暗癡不善根"如是所說之無明。如是因明之對治為無明因明所斷,如是正知之對治為不正知。因有正知對治時由彼力有智之無,故說"無智性"。 180. 第十七"以不漂浮為相之念"即如葫蘆於水,由彼心於所緣如漂浮而住,不沉入,彼為漂浮。非漂浮為不漂浮,彼為此相自性故以不漂浮為相。 等至品註釋完。 第三五十完。 瞋簡說 181. 此後瞋品等中"以結恨為相"即以瞋怒方式"罵我打我"等以心結縛為相。前生瞋結縛,系瞋怒行相相續相聯。以怨恨事如縛心故後生瞋為結恨。"以塗消善作之相為忘恩"即善作因前生之功德相塗消如以布擦身上水為相。如是因塗消他人功德義說為忘恩。"以等軛取為相之競勝"即于多聞人也壓勝,"如是多聞者取不定,你我有何差別"等方式生起故說等軛取為相之競勝。此中等軛取即等擔取,使不等也與己等而取。競勝即競勝,咬斷如以齒他人功德使與己功德等義。 "以嫉妒為相"即對他人恭敬等不滿為相。慳之性為慳。彼以住處慳等為五種故說"五慳性為慳"。"以慳吝為相"即于自圓滿與他共有不堪為相。"以覆藏所作為相"即以覆藏所作惡為相。由狡詐性生起為諂故說"以狡詐為相之諂"。又說狡詐者為狡詐商人。因狡詐人如泥鰍魚。 187."如來被置於地獄"即如帶來某人置於,如是由自業被置即置於地獄義。 不善簡說 191-200. "苦增長"即彼等有苦增長。因增長苦,再再生起,彼等有苦增長故如是說。"樂增長"於此也此即此理。 律簡說

201.Atthavaseti vuddhivisese ānisaṃsavisese. Tesaṃ pana sikkhāpadapaññattikāraṇattā āha 『『dve kāraṇāni sandhāyā』』ti. Atthoyeva vā atthavaso, dve atthe dve kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, kāraṇanti evampettha attho daṭṭhabbo. Yathā 『『anabhijjhā dhammapada』』nti vutte anabhijjhā eko dhammakoṭṭhāsoti attho hoti. Evamidhāpi sikkhāpadanti sikkhākoṭṭhāso sikkhāya eko padesoti ayamettha attho daṭṭhabboti āha 『『sikkhāpadaṃ paññattanti sikkhākoṭṭhāso ṭhapito』』ti.

Saṅghasuṭṭhu nāma saṅghassa suṭṭhubhāvo 『『suṭṭhu devā』』ti (pārā. aṭṭha. 39) āgataṭṭhāne viya 『『suṭṭhu, bhante』』ti vacanasampaṭicchanabhāvo. Tenāha 『『saṅghasuṭṭhutāyāti saṅghassa suṭṭhubhāvāyā』』tiādi. Dummaṅkūnaṃ puggalānaṃ niggahāyāti dummaṅkū nāma dussīlapuggalā. Ye maṅkutaṃ āpādiyamānāpi dukkhena āpajjanti, vītikkamaṃ karontā vā katvā vā na lajjanti, tesaṃ niggahatthāya. Te hi sikkhāpade asati 『『kiṃ tumhehi diṭṭhaṃ, kiṃ sutaṃ, kiṃ amhehi kataṃ, katarasmiṃ vatthusmiṃ katamaṃ āpattiṃ ropetvā amhe niggaṇhathā』』ti saṅghaṃ viheṭhessanti, sikkhāpade pana sati tesaṃ saṅgho sikkhāpadaṃ dassetvā dhammena vinayena satthusāsanena niggahessati. Tena vuttaṃ 『『dummaṅkūnaṃ puggalānaṃ niggahāyā』』ti.

Pesalānaṃ bhikkhūnaṃ phāsuvihārāyāti pesalānaṃ piyasīlānaṃ bhikkhūnaṃ phāsuvihāratthāya. Piyasīlā hi bhikkhū kattabbākattabbaṃ sāvajjānavajjaṃ velaṃ mariyādaṃ ajānantā sikkhattayapāripūriyā ghaṭamānā kilamanti, ubbāḷhā honti, kattabbākattabbaṃ pana sāvajjānavajjaṃ velaṃ mariyādañca ñatvā sikkhattayapāripūriyā ghaṭentā na kilamanti, na ubbāḷhā honti. Tena tesaṃ sikkhāpadappaññāpanā phāsuvihārāya saṃvattati. Yo vā dummaṅkūnaṃ puggalānaṃ niggaho, sveva etesaṃ phāsuvihāro. Dussīlapuggale nissāya hi uposatho na tiṭṭhati, pavāraṇā na tiṭṭhati, saṅghakammāni nappavattanti, sāmaggī na hoti, bhikkhū anekaggā uddesaparipucchākammaṭṭhānādīni anuyuñjituṃ na sakkonti. Dussīlesu pana niggahitesu sabbopi ayaṃ upaddavo na hoti, tato pesalā bhikkhū phāsu viharanti. Evaṃ 『『pesalānaṃ bhikkhūnaṃ phāsuvihārāyā』』ti ettha dvidhā attho veditabbo.

『『Na vo ahaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī』』ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

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

我來為您直譯這段巴利文： 201. "義利"即殊勝增長殊勝功德。因彼等為制學處之因故說"關係二因"。或義即義利,二義二因如是說。或義為果,由彼所依住為勢力故為義利,因,如是此中義應見。如說"無貪法句"時義為無貪一法分。如是此中也"學處"即學分學之一分,此中此義應見,故說"制學處即置學分"。 "僧善"即僧伽善性,如"善哉諸天"處來如"善哉尊者"之語接受性。故說"為僧善性即為僧伽善性"等。"為調伏惡質人"即惡質為惡戒人。彼雖被令慚愧難以達到,違犯或已違犯不慚,為調伏彼等。因彼等若無學處將擾亂僧伽說:"你們見何、聞何、我們作何、於何事以何罪責我們調伏",但有學處時僧伽顯示學處以法以律以師教調伏彼等。故說"為調伏惡質人"。 "為善比丘安樂住"即為善好戒比丘安樂住。因好戒比丘不知應作不應作有罪無罪界限而努力圓滿三學時疲倦,困擾,但知應作不應作有罪無罪界限而努力圓滿三學時不疲倦,不困擾。故為彼等制學處導向安樂住。或調伏惡質人即為彼等安樂住。因依惡戒人布薩不住、自恣不住、僧羯磨不行、和合不有,比丘不專一不能從事誦問業處等。但惡戒者被調伏時此一切障礙不有,由此善比丘安樂住。如是"為善比丘安樂住"此中義應二種了知。 "純陀,我不僅為汝等防護現法諸漏而說法"此中諍根所生煩惱來為漏。 "由彼生天或,樂神樂飛禽; 夜叉由彼去,得人身舍離; 我漏皆已盡,破壞令無竹。"

4.36) –

Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhanādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha – 『『diṭṭhadhamme imasmiṃyeva attabhāve vītikkamapaccayā paṭiladdhabbāna』』ntiādi. Yadi hi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa paññavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ 『『diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā』』ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Samparetabbato pecca gantabbato samparāyo, paraloko, tattha bhavā samparāyikā.

Akusalaverānanti pāṇātipātādipañcaduccaritānaṃ. Tāni verakāraṇattā 『『verānī』』ti vuccanti, puggalesu pana uppajjamānāni verāni. Te eva vā dukkhadhammāti heṭṭhā vuttā vadhabandhanādayo. Tesaṃ pakkhupacchedanatthāyāti tesaṃ pāpicchānaṃ pakkhupacchedāya gaṇabhojanasadisaṃ sikkhāpadaṃ paññattaṃ. Paṇḍitamanussānanti lokiyaparikkhakajanānaṃ. Te hi sikkhāpadapaññattiyā sati sikkhāpadapaññattiṃ ñatvā vā yathāpaññattaṃ paṭipajjamāne bhikkhū disvā vā – 『『yāni vata loke mahājanassa rajjanadussanamuyhanaṭṭhānāni, tehi ime samaṇā sakyaputtiyā ārakā viharanti, dukkaraṃ vata karonti, bhāriyaṃ vata karontī』』ti pasādaṃ āpajjanti vinayapiṭake potthakaṃ disvā micchādiṭṭhikatavedibrāhmaṇo viya. Uparūparipasādabhāvāyāti bhiyyo bhiyyo pasāduppādanatthaṃ. Yepi hi sāsane pasannā kulaputtā, tepi sikkhāpadapaññattiṃ vā ñatvā yathāpaññattaṃ paṭipajjamāne bhikkhū vā disvā 『『aho, ayyā, dukkarakārino, ye yāvajīvaṃ ekabhattaṃ brahmacariyaṃ vinayasaṃvaraṃ anupālentī』』ti bhiyyo bhiyyo pasīdanti.

Saddhammassaciraṭṭhitatthanti pariyattisaddhammo, paṭipattisaddhammo, adhigamasaddhammoti tividhassapi saddhammassa ciraṭṭhitatthaṃ. Tattha piṭakattayasaṅgahitaṃ sabbampi buddhavacanaṃ pariyattisaddhammo nāma. Terasa dhutaguṇā, cuddasa khandhakavattāni, dveasīti mahāvattāni, sīlasamādhivipassanāti ayaṃ paṭipattisaddhammo nāma. Cattāro ariyamaggā cattāri ca sāmaññaphalāni nibbānañcāti ayaṃ adhigamasaddhammo nāma. So sabbo yasmā sikkhāpadapaññattiyā sati bhikkhū sikkhāpadañca tassa vibhaṅgañca tadatthajotanatthaṃ aññañca buddhavacanaṃ pariyāpuṇanti, yathāpaññattañca paṭipajjamānā paṭipattiṃ pūretvā paṭipattiyā adhigantabbaṃ lokuttaradhammaṃ adhigacchanti, tasmā sikkhāpadapaññattiyā ciraṭṭhitiko hoti.

我來為您直譯這段巴利文： 4.36) - 此中三界業及余不善法。此處指誹謗悔恨殺縛等及惡趣苦等種種障礙為漏,故說"現法此身依違犯因應得"等。因若世尊不制學處,則由行非法取不與殺生等因生起誹謗等現法種種不義,及由此因生於地獄等受箭縛強作等大苦方式不義,關係此說"為防護現法漏為擊破未來漏"。現法說現見自體,于彼生為現法。從當趣向死後去為未來,後世,于彼生為未來。 "不善怨"即殺生等五惡行。彼等因作怨故說"怨",於人生起為怨。或即彼等苦法即前說殺縛等。"為斷彼等之翼"即為斷彼等惡欲之翼如制眾食學處。"智慧人"即世間觀察者。因彼等有學處制定時或知學處制定或見比丘如制修行說:"於世間大眾貪染瞋染迷染處,此等沙門釋子遠離而住,實難為作,實重為作"生信如見律藏書之邪見婆羅門。"為上上信性"即為生更更信。因已於教信之善男子,或知學處制定或見如制修行比丘說:"善哉,尊者,難為作者,乃至命終守持一食梵行律儀"而更更生信。 "為正法久住"即為三種正法:教正法、行正法、證正法之久住。此中以三藏攝一切佛語名教正法。十三頭陀支、十四章法、八十二大法、戒定觀此名行正法。四聖道四沙門果及涅槃此名證正法。彼一切因有學處制定時比丘學習學處及其分別及為明彼義之其他佛語,如制修行圓滿行後由行證得出世法,故由學處制定而久住。

Pañcavidhassapivinayassāti tadaṅgavinayādivasena pañcappakārassa vinayassa. Vinayaṭṭhakathāyaṃ (pārā. aṭṭha. 39) pana sikkhāpadapaññattiyā sati saṃvaravinayo ca pahānavinayo ca samathavinayo ca paññattivinayo cāti catubbidhopi vinayo anuggahito hoti upatthambhito supatthambhito. Tena vuttaṃ 『『vinayānuggahāyā』』ti. Tattha saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidhopi saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati. Pahānavinayoti tadaṅgappahānaṃ, vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānanti pañcavidhampi pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā pahānavinayoti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato sikkhāpadasaṅkhāto paññattivinayoti sikkhāpadapaññattiyā anuggahito hoti.

202-230.Bhikkhūnaṃ pañcāti nidānapārājikasaṅghādisesāniyatavitthāruddesavasena pañca bhikkhūnaṃ uddesā. Bhikkhunīnaṃ cattāroti bhikkhūnaṃ vuttesu aniyatuddesaṃ ṭhapetvā avasesā cattāro.

Ehibhikkhūpasampadāti 『『ehi bhikkhū』』ti vacanamattena paññattaupasampadā. Bhagavā hi ehibhikkhubhāvāya upanissayasampannaṃ puggalaṃ disvā rattapaṃsukūlantarato suvaṇṇavaṇṇaṃ dakkhiṇahatthaṃ nīharitvā brahmaghosaṃ nicchārento 『『ehi bhikkhu, cara brahmacariyaṃ sammā dukkhassa antakiriyāyā』』ti vadati. Tassa saheva bhagavato vacanena gihiliṅgaṃ antaradhāyati, pabbajjā ca upasampadā ca ruhati, bhaṇḍu kāsāvavasano hoti – ekaṃ nivāsetvā ekaṃ pārupitvā ekaṃ aṃse ṭhapetvā vāmaaṃsakūṭe āsattanīluppalavaṇṇamattikāpatto.

『『Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;

Parissāvanena aṭṭhete, yuttayogassa bhikkhuno』』ti. (dī. ni. aṭṭha. 1.215; ma. ni. aṭṭha. 1.294; 2.349; a. ni. aṭṭha. 2.4.198; pārā. aṭṭha. 45 padabhājanīyavaṇṇanā; apa. aṭṭha. 1.avidūrenidānakathā; bu. vaṃ. aṭṭha. 27.avidūrenidānakathā; jā. aṭṭha. 1.avidūrenidānakathā; mahāni. aṭṭha. 206) –

Evaṃ vuttehi aṭṭhahi parikkhārehi sarīre paṭimukkehiyeva vassasatikatthero viya iriyāpathasampanno buddhācariyako buddhupajjhāyako sammāsambuddhaṃ vandamānoyeva tiṭṭhati.

Saraṇagamanūpasampadāti 『『buddhaṃ saraṇaṃ gacchāmī』』tiādinā nayena tikkhattuṃ vācaṃ bhinditvā vuttehi tīhi saraṇagamanehi anuññātaupasampadā. Ovādūpasampadāti ovādappaṭiggahaṇaupasampadā. Sā ca 『『tasmātiha te, kassapa, evaṃ sikkhitabbaṃ 『tibbaṃ me hirottappaṃ, paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesū』ti. Evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ 『yaṃ kiñci dhammaṃ suṇissāmi kusalūpasaṃhitaṃ, sabbaṃ taṃ aṭṭhiṃ katvā manasi karitvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇissāmī』ti, evañhi te, kassapa, sikkhitabbaṃ. Tasmātiha te, kassapa, evaṃ sikkhitabbaṃ 『sātasahagatā ca me kāyagatāsati na vijahissatī』ti, evañhi te, kassapa, sikkhitabba』』nti (saṃ. ni.

我來為您直譯這段巴利文： "五種律"即以暫時律等方式五種律。但于律注中有學處制定時防護律、斷律、止息律、制定律四種律受攝持扶助善扶助。故說"為攝律"。此中"防護律"即戒防護、念防護、智防護、忍防護、精進防護五種防護,因各自防護應防護應調伏之身惡行等故說防護,因調伏故說律。"斷律"即暫時斷、鎮伏斷、斷絕斷、止息斷、出離斷五種斷,因舍義為斷,調伏義為律,故說斷律。"止息律"即七諍事止息。"制定律"即學處。因有學處制定時有學處生起,說為學處制定律故為學處制定所攝持。 202-230. "比丘五"即以序品波羅夷僧殘不定廣誦方式比丘五誦。"比丘尼四"即于比丘所說除不定誦餘四。 "來比丘受具"即以"來比丘"語即制定受具。因世尊見具來比丘性資具之人,從紅色糞掃衣內伸出金色右手,發出梵音說:"來比丘,行梵行為正盡苦。"與世尊語同時在家相消失,得出家受具,成剃髮著袈裟衣者-穿一著一置一于肩,左肩上掛藍蓮色泥缽。 "三衣及缽, 剃刀針紐, 濾水八此, 瑜伽比丘。" 如是說八資具即著于身如百歲上座具威儀以佛為師以佛為和尚禮敬正等覺而立。 "皈依受具"即以"我皈依佛"等方式三說語所許受具。"教誡受具"即接受教誡受具。彼:"故此迦葉,如是應學'我強慚愧,將現於上中下諸長老。'如是迦葉,應學。故此迦葉,如是應學'我將一切所聞善法,作意念持一心專注傾耳聞法。'如是迦葉,應學。故此迦葉,如是應學'我身至念俱樂不離。'如是迦葉,應學。"

2.154) iminā ovādappaṭiggahaṇena mahākassapattherassa anuññātaupasampadā.

Pañhabyākaraṇūpasampadā nāma sopākassa anuññātaupasampadā. Bhagavā kira pubbārāme anucaṅkamantaṃ sopākasāmaṇeraṃ 『『uddhumātakasaññāti vā, sopāka, rūpasaññāti vā ime dhammā nānatthā nānābyañjanā, udāhu ekatthā byañjanameva nāna』』nti dasa asubhanissite pañhe pucchi. So byākāsi. Bhagavā tassa sādhukāraṃ datvā 『『kativassosi, tvaṃ sopākā』』ti pucchi. Sattavassohaṃ bhagavāti. Sopāka, tvaṃ mama sabbaññutaññāṇena saddhiṃ saṃsanditvā pañhe byākāsīti āraddhacitto upasampadaṃ anujāni. Ayaṃ pañhabyākaraṇūpasampadā.

Ñatticatutthaupasampadā nāma bhikkhūnaṃ etarahi upasampadā. Garudhammūpasampadāti garudhammappaṭiggahaṇena upasampadā. Sā ca mahāpajāpatiyā aṭṭhagarudhammappaṭiggahaṇena anuññātā . Ubhatosaṅghe upasampadā nāma bhikkhuniyā bhikkhunisaṅghato ñatticatutthena, bhikkhusaṅghato ñatticatutthenāti imehi dvīhi kammehi anuññātā aṭṭhavācikūpasampadā. Dūtena upasampadā nāma aḍḍhakāsiyā gaṇikāya anuññātā upasampadā.

Ñattikammaṃnava ṭhānāni gacchatīti katamāni nava ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, uposatho, pavāraṇā, sammuti, dānaṃ, paṭiggahaṃ, paccukkaḍḍhanaṃ, kammalakkhaṇaññeva navamanti evaṃ vuttāni nava ṭhānāni gacchati. Tattha 『『suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho, anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyya, āgacchāhīti vattabbo』』ti (mahāva. 126) evaṃ upasampadāpekkhassa osāraṇā osāraṇā nāma.

『『Suṇantu me, āyasmantā, ayaṃ itthannāmo bhikkhu dhammakathiko, imassa neva suttaṃ āgacchati, no suttavibhaṅgo, so atthaṃ asallakkhetvā byañjanacchāyāya atthaṃ paṭibāhati. Yadāyasmantānaṃ pattakallaṃ, itthannāmaṃ bhikkhuṃ vuṭṭhāpetvā avasesā imaṃ adhikaraṇaṃ vūpasameyyāmā』』ti evaṃ ubbāhikavinicchaye dhammakathikassa bhikkhuno nissāraṇā nissāraṇā nāma.

『『Suṇātu me, bhante, saṅgho, ajjuposatho pannaraso. Yadi saṅghassa pattakallaṃ, saṅgho uposathaṃ kareyyā』』ti evaṃ uposathakammavasena ṭhapitā ñatti uposatho nāma.

『『Suṇātu me, bhante, saṅgho, ajja pavāraṇā pannarasī. Yadi saṅghassa pattakallaṃ, saṅgho pavāreyyā』』ti evaṃ pavāraṇākammavasena ṭhapitā ñatti pavāraṇā nāma.

『『Suṇātu me, bhante, saṅgho, itthannāmo itthannāmassa āyasmato upasampadāpekkho. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ anusāseyya』』nti, 『『yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ anusāseyyā』』ti, 『『yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ antarāyike dhamme puccheyya』』nti, 『『yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ antarāyike dhamme puccheyyā』』ti, 『『yadi saṅghassa pattakallaṃ, ahaṃ itthannāmaṃ vinayaṃ puccheyya』』nti, 『『yadi saṅghassa pattakallaṃ, itthannāmo itthannāmaṃ vinayaṃ puccheyyā』』ti, 『『yadi saṅghassa pattakallaṃ, ahaṃ itthannāmena vinayaṃ puṭṭho vissajjeyya』』nti, 『『yadi saṅghassa pattakallaṃ, itthannāmo itthannāmena vinayaṃ puṭṭho vissajjeyyā』』ti evaṃ attānaṃ vā paraṃ vā sammannituṃ ṭhapitā ñatti sammuti nāma.

我來為您直譯這段巴利文： 2.154) 以此接受教誡允許大迦葉長老受具。 "答問受具"即允許索波迦受具。據說世尊于東園經行時問索波迦沙彌:"索波迦,脹想或色想,此等法是異義異文,或是一義唯文異?"如是問十不凈相關問。他回答。世尊贊其善後問:"索波迦,你幾歲?"我七歲,世尊。索波迦,你與我一切智智相應答問,心生歡喜允許受具。此為答問受具。 "白四受具"即比丘現今受具。"重法受具"即以接受重法受具。彼以摩訶波阇波提接受八重法而允許。"二部受具"即比丘尼由比丘尼僧以白四,由比丘僧以白四,以此二羯磨允許八語受具。"使者受具"即允許半迦尸妓女受具。 "白羯磨至九處"即至何九處?收攝、擯出、布薩、自恣、同意、施與、接受、撤回、羯磨相為第九,如是說至九處。此中"大德,請僧聽,某甲是某尊者之求受具者,已被我教授,若僧已到時,應叫某甲來,'來'"如是收攝求受具者名收攝。 "諸大德請聽,此某甲比丘說法者,於此不來經不來經分別,彼不見義以文影障義。若諸大德已到時,令某甲比丘起,餘者應平息此諍"如是于舉罪裁決擯出說法比丘名擯出。 "大德,請僧聽,今布薩十五日。若僧已到時,僧應作布薩"如是以布薩羯磨而立白名布薩。 "大德,請僧聽,今自恣十五日。若僧已到時,僧應自恣"如是以自恣羯磨而立白名自恣。 "大德,請僧聽,某甲是某尊者之求受具者。若僧已到時,我應教授某甲","若僧已到時,某甲應教授某甲","若僧已到時,我應問某甲障法","若僧已到時,某甲應問某甲障法","若僧已到時,我應問某甲律","若僧已到時,某甲應問某甲律","若僧已到時,我應答某甲所問律","若僧已到時,某甲應答某甲所問律"如是為同意自己或他人而立白名同意。

『『Suṇātu me, bhante, saṅgho, idaṃ cīvaraṃ itthannāmassa bhikkhuno nissaggiyaṃ saṅghassa nissaṭṭhaṃ. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyā』』ti, 『『yadāyasmantānaṃ pattakallaṃ, āyasmantā imaṃ cīvaraṃ itthannāmassa bhikkhuno dadeyyu』』nti evaṃ nissaṭṭhacīvarapattādīnaṃ dānaṃ dānaṃ nāma.

『『Suṇātu me, bhante, saṅgho, ayaṃ itthannāmo bhikkhu āpattiṃ sarati vivarati uttāniṃ karoti deseti. Yadi saṅghassa pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpattiṃ paṭiggaṇheyya』』nti, 『『yadāyasmantānaṃ pattakallaṃ, ahaṃ itthannāmassa bhikkhuno āpatiṃ paṭiggaṇheyya』』nti, tena vattabbo 『『passasī』』ti? Āma passāmīti. 『『Āyatiṃ saṃvareyyāsī』』ti evaṃ āpattippaṭiggaho paṭiggaho nāma.

『『Suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame kāle pavāreyyāmā』』ti, te ce, bhikkhave, bhikkhū bhaṇḍanakārakā kalahakārakā saṅghe adhikaraṇakārakā taṃ kālaṃ anuvaseyyuṃ, āvāsikena bhikkhunā byattena paṭibalena āvāsikā bhikkhū ñāpetabbā 『『suṇantu me, āyasmantā āvāsikā, yadāyasmantānaṃ pattakallaṃ, idāni uposathaṃ kareyyāma, pātimokkhaṃ uddiseyyāma, āgame juṇhe pavāreyyāmā』』ti evaṃ katā pavāraṇā paccukkaḍḍhanā nāma.

Sabbeheva ekajjhaṃ sannipatitabbaṃ, sannipatitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo 『『suṇātu me, bhante, saṅgho, amhākaṃ bhaṇḍanajātānaṃ kalahajātānaṃ vivādāpannānaṃ viharataṃ bahu assāmaṇakaṃ ajjhāciṇṇaṃ bhāsitaparikkantaṃ. Sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvatteyya. Yadi saṅghassa pattakallaṃ, saṅgho imaṃ adhikaraṇaṃ tiṇavatthārakena vūpasameyya ṭhapetvā thullavajjaṃ, ṭhapetvā gihipaṭisaṃyutta』』nti evaṃ tiṇavatthārakasamathe katā sabbapaṭhamā sabbasaṅgāhikañatti kammalakkhaṇaṃ nāma.

Ñattidutiyaṃkammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ , nissāraṇaṃ, sammuti, dānaṃ, uddharaṇaṃ, desanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha vaḍḍhassa licchavino pattanikkujjanavasena khandhake vuttā nissāraṇā, tasseva pataukkujjanavasena vuttā osāraṇā ca veditabbā. Sīmāsammuti ticīvarena avippavāsasammuti santhatasammuti bhattuddesakasenāsanaggāhāpakabhaṇḍāgārika- cīvarappaṭiggāhaka-cīvarabhājaka-yāgubhājaka-phalabhājaka-khajjabhājaka-appamattakavissajjaka- sāṭiyaggāhāpaka-pattaggāhāpaka-ārāmikapesaka-sāmaṇerapesakasammutīti etāsaṃ sammutīnaṃ vasena sammuti veditabbā. Kaṭhinacīvaradānamatakacīvaradānavasena dānaṃ veditabbaṃ. Kaṭhinuddhāraṇavasena uddhāro veditabbo. Kuṭivatthuvihāravatthudesanāvasena desanā veditabbā. Yā pana tiṇavatthārakasamathe sabbasaṅgāhikañattiñca ekekasmiṃ pakkhe ekekaṃ ñattiñcāti tissopi ñattiyo ṭhapetvā puna ekasmiṃ pakkhe ekā, ekasmiṃ pakkhe ekāti dvepi ñattidutiyakammavācā vuttā. Tāsaṃ vasena kammalakkhaṇaṃ veditabbaṃ.

我來為您直譯這段巴利文： "大德,請僧聽,此衣為某甲比丘捨棄已舍與僧。若僧已到時,僧應與此衣與某甲比丘","若諸大德已到時,諸大德應與此衣與某甲比丘"如是施與已舍衣缽等名施與。 "大德,請僧聽,此某甲比丘憶念開顯顯露懺罪。若僧已到時,我應受某甲比丘之罪","若諸大德已到時,我應受某甲比丘之罪",應問彼"汝見否?"是,我見。"未來應防護"如是受罪名接受。 "諸大德住處者請聽,若諸大德已到時,今我等應作布薩,誦波羅提木叉,來時應自恣",諸比丘,若彼等作諍作斗于僧作事比丘住彼時,有智有能住處比丘應告住處諸比丘:"諸大德住處者請聽,若諸大德已到時,今我等應作布薩,誦波羅提木叉,來月圓應自恣"如是作自恣名撤回。 一切應共集會,集會已有智有能比丘應告僧:"大德,請僧聽,我等生諍生斗入誹住時作多非沙門法所說所遍。若我等由此等罪互相作,此事或將向粗暴兇猛破裂。若僧已到時,僧應以草覆平息此事除重罪除關在家人"如是于草覆止息作一切最初一切攝持白名羯磨相。 "白二羯磨至七處"即至何七處?收攝、擯出、同意、施與、出、顯示、羯磨相為第七,如是說至七處。此中應知如於犍度說對跋陀離車子覆缽而說擯出,對彼仰缽而說收攝。應知由界同意、三衣不離同意、敷具同意、分食者、分住處者、掌庫者、受衣者、分衣者、分粥者、分果者、分嚼食者、分小物者、掌腰布者、掌缽者、差園工者、差沙彌者同意等諸同意而為同意。應知由迦絺那衣施與、亡者衣施與而為施與。應知由出迦絺那而為出。應知由示小屋地、精舍地而為顯示。于草覆止息一切攝持白及於每一方每一白為三白,除此復於一方一,於一方一為二白二羯磨文所說,應知由彼等為羯磨相。

Ñatticatutthakammaṃ satta ṭhānāni gacchatīti katamāni satta ṭhānāni gacchati? Osāraṇaṃ, nissāraṇaṃ, sammuti, dānaṃ, niggahaṃ, samanubhāsanaṃ, kammalakkhaṇaññeva sattamanti evaṃ vuttāni satta ṭhānāni gacchati. Tattha tajjanīyakammādīnaṃ sattannaṃ kammānaṃ vasena nissāraṇā, tesaṃyeva ca kammānaṃ paṭippassambhanavasena osāraṇā veditabbā. Bhikkhunovādakasammutivasena sammuti veditabbā. Parivāsadānamānattadānavasena dānaṃ veditabbaṃ. Mūlāyapaṭikassanakammavasena niggaho veditabbo. Ukkhittānuvattakā, aṭṭha yāvatatiyakā, ariṭṭho, caṇḍakāḷī ca imete yāvatatiyakāti imāsaṃ ekādasannaṃ samanubhāsanānaṃ vasena samanubhāsanā veditabbā. Upasampadakammaabbhānakammavasena kammalakkhaṇaṃ veditabbaṃ.

Dhammasammukhatātiādīsu yena dhammena, yena vinayena, yena satthusāsanena saṅgho kammaṃ karoti, ayaṃ dhammasammukhatā, vinayasammukhatā, satthusāsanasammukhatā. Tattha dhammoti bhūtavatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsanaṃ nāma ñattisampadā ceva anusāvanasampadā ca. Yāvatikā bhikkhū kammappattā, te āgatā honti, chandārahānaṃ chando āhaṭo hoti, sammukhībhūtā nappaṭikkosanti, ayaṃ saṅghasammukhatā. Yassa saṅgho kammaṃ karoti, tassa sammukhībhāvo puggalasammukhatā. Sesamettha vuttanayattā uttānatthameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Dukanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Tikanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Bālavaggo

3. Bhayasuttavaṇṇanā

4. Tikanipātassa paṭhame bhayanti bhīti cetaso byadhoti āha 『『cittutrāso』』ti. Upaddavoti antarāyo. Tassa pana vikkhepakāraṇattā vuttaṃ 『『anekaggatākāro』』ti. Upasaggoti upasajjanaṃ, devatopapīḷādinā appaṭikāravighātāpatti. Sā pana yasmā paṭikārābhāvena vihaññamānassa kiñci kātuṃ asamatthassa osīdanakāraṇaṃ, tasmā vuttaṃ 『『tattha tattha lagganākāro』』ti. Yathāvutte divase anāgacchantesūti vañcetvā āgantuṃ niyamitadivase anāgacchantesu. Dvāre aggiṃ datvāti bahi anikkhamanatthāya dvāre aggiṃ datvā.

Naḷehichannapaṭicchannāti naḷehi tiṇacchadanasaṅkhepena upari chādetvā tehiyeva dārukuṭikaniyāmena paritopi chāditā. Eseva nayoti iminā tiṇehi channataṃ sesasambhārānaṃ rukkhamayatañca atidisati.

Vidhavaputteti antabhāvopalakkhaṇaṃ. Te hi nippitikā avinītā asaṃyatā yaṃ kiñci kārino. Sesamettha uttānameva.

Bhayasuttavaṇṇanā niṭṭhitā.

1. Lakkhaṇasuttavaṇṇanā

2. Dutiye lakkhīyati bālo ayanti ñāyati etenāti lakkhaṇaṃ, kammaṃ lakkhaṇametassāti kammalakkhaṇoti āha 『『kāyadvārādipavattaṃ kamma』』ntiādi. Apadīyanti dosā etena rakkhīyanti, lūyanti chijjanti vāti apadānaṃ, sattānaṃ sammā, micchā vā pavattappayogo. Tena sobhatīti apadānasobhanī. Tenāha 『『paññā nāmā』』tiādi. Attano caritenevāti attano cariyāya eva. Sesamettha uttānameva.

Lakkhaṇasuttavaṇṇanā niṭṭhitā.

3-4. Cintīsuttādivaṇṇanā

3-

我來為您直譯這段巴利文： "白四羯磨至七處"即至何七處?收攝、擯出、同意、施與、折伏、誡告、羯磨相為第七,如是說至七處。此中應知由呵責羯磨等七羯磨而為擯出,由彼等羯磨止息而為收攝。應知由教誡比丘同意而為同意。應知由與別住與摩那埵而為施與。應知由下置羯磨而為折伏。應知隨舉者、八至三者、阿利吒、旃陀迦利此等至三者,由此十一誡告而為誡告。應知由受具羯磨、出罪羯磨而為羯磨相。 于"法現前"等中,僧以何法、以何律、以何師教作羯磨,此為法現前、律現前、師教現前。此中法即實事。律即舉罪及令憶念。師教名為白成就及宣說成就。凡應羯磨比丘已來,應與欲者欲已帶來,現前者不呵責,此為僧現前。僧為誰作羯磨,彼現前為人現前。此中余因已說理而義明顯。 如是滿足希求義注《增支部》 二法註釋中不明義解釋完。 禮敬彼世尊、應供、正等覺 增支部 三法復注 第一五十 愚品 怖經注 1. 三法初"怖"即心恐怖故說"心駭"。"危難"即障礙。因彼為散亂因故說"不專一相"。"災禍"即逼迫,由天災難等無可抗拒敗壞。彼因無可抗拒而苦惱不能作何事為沉沒因,故說"于彼彼執著相"。"于所說之日不來時"即欺騙來於約定日不來時。"于門置火"即為不使出外于門置火。 "以蘆覆蓋"即以蘆草茅蓋之略而上覆以彼等如木屋而四面覆。"此即理"以此指示以草蓋及余資具為木製。 "寡婦子"即內含標識。因彼等無父未調伏不節制任意而行。此中余義明顯。 怖經註釋完。 相經註釋 2. 第二"相"即由此了知此愚故為相,業為此之相故為業相,故說"于身門等轉起業"等。"德行"即由此護過或斷過,為有情正或邪轉起加行。由彼莊嚴故為德行莊嚴。故說"即是慧"等。"以自行"即以自己行為。此中余義明顯。 相經註釋完。 3-4. 思經等註釋 3-;

1. Tatiye etehīti duccintitacintitādīhi. Etena lakkhaṇasaddassa saraṇatthatamāha. Tānevāti lakkhaṇāni eva. Assāti bālassa. Bālo ayanti nimīyati sañjānīyati etehīti bālanimittāni. Apadānaṃ vuccati, vikhyātaṃ kammaṃ, duccintitacintitādīni ca bāle vikhyātāni asādhāraṇabhāvena. Tasmā 『『bālassa apadānānī』』ti. Abhijjhādīhi duṭṭhaṃ dūsitaṃ cintitaṃ duccintitaṃ, taṃ cintetīti duccintitacintī. Lobhādīhi duṭṭhaṃ bhāsitaṃ musāvādādiṃ bhāsatīti dubbhāsitabhāsī. Tesaṃyeva vasena kattabbato dukkaṭakammaṃ pāṇātipātādiṃ karotīti dukkaṭakammakārī. Tenāha 『『cintayanto』』tiādi. Vuttānusārenāti 『『bālo aya』』ntiādinā vuttassa atthavacanassa 『『paṇḍito ayanti etehi lakkhīyatī』』tiādinā anussaraṇena. Manosucaritādīnaṃ vasenāti 『『cintayanto anabhijjhābyāpādasammādassanavasena sucintitameva cintetī』』tiādinā manosucaritādīnaṃ tiṇṇaṃ sucaritānaṃ vasena yojetabbāni. Catutthaṃ vuttanayattā uttānatthameva.

Cintīsuttādivaṇṇanā niṭṭhitā.

5-10. Ayonisosuttādivaṇṇanā

5-10. Pañcame kati nu kho anussatiṭṭhānānītiādi chakke āvi bhavissatīti. Evaṃ cintitanti ayoniso cintitaṃ. Apañhameva pañhanti kathesīti apañhameva pañho ayanti maññamāno vissajjesi. Dasavidhaṃ byañjanabuddhiṃ aparihāpetvāti –

『『Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;

Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo』』ti. (dī. ni. aṭṭha. 1.190; ma. ni. aṭṭha. 2.291; pari. aṭṭha. 485; vi. saṅga. aṭṭha. 252) –

Evaṃ vuttaṃ dasavidhaṃ byañjanabuddhiṃ aparihāpetvā.

Tattha ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ sithilaṃ, tāniyeva dhanitāni asithilāni katvā uccāretabbaṃ akkharaṃ dhanitaṃ. Dvimattakālaṃ dīghaṃ, ekamattakālaṃ rassaṃ. Garukanti dīghameva, yaṃ vā 『『āyasmato buddharakkhitattherassā』』ti saṃyogaparaṃ katvā vuccati, lahukanti rassameva, yaṃ vā 『『āyasmato buddharakkhitatherassā』』ti evaṃ visaṃyogaparaṃ katvā vuccati. Niggahītanti yaṃ karaṇāni niggahetvā avissajjetvā avivaṭena mukhena sānunāsikaṃ katvā vattabbaṃ. Sambandhanti yaṃ parapadena sambandhitvā 『『tuṇhassā』』ti vuccati. Vavatthitanti yaṃ parapadena asambandhaṃ katvā vicchinditvā 『『tuṇhī assā』』ti vuccati. Vimuttanti yaṃ karaṇāni aniggahetvā vissajjetvā vivaṭena mukhena sānunāsikaṃ akatvā vuccati. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca.

『『Aṭṭhānaṃkho etaṃ, āvuso sāriputtā』』tiādi pañcake āvi bhavissati. 『『Kati nu kho, ānanda, anussatiṭṭhānānī』』tiādi pana chakke āvi bhavissati. Chaṭṭhādīsu natthi vattabbaṃ.

Ayonisosuttādivaṇṇanā niṭṭhitā.

Bālavaggavaṇṇanā niṭṭhitā.

1. Rathakāravaggo

2. Ñātasuttavaṇṇanā

我來為您直譯這段巴利文： 4. 第三"由此等"即由惡思、思等。此說明相字之記憶義。"彼等"即諸相。"彼"即愚者。由此等度量了知此愚故為愚相。德行說為著名業,惡思、思等於愚者中著名不共。故"愚者之德行"。被貪等壞污之思為惡思,思此故為惡思思者。說被貪等壞污之語即妄語等故為惡語語者。由彼等而作應作故作殺生等惡業故為惡業作者。故說"思時"等。"如說"即由"此愚"等所說義句以"由此了知此賢"等隨憶。"由意善行等"即由"思時以無貪、無恚、正見而思善"等意善行等三善行應配合。第四因已說理而義明顯。 思經等註釋完。 5-10. 非理經等註釋 5-10. 于第五"幾何隨念處"等將顯於六法。"如是思"即非理思。"非問為問"即認為非問為問而答。"不失十種文分別"即- "輕音及重音,長短音, 重輕及鼻音, 相聯定解脫,文分別十種。" - 如是所說不失十種文分別。 此中輕音即由處所作輕柔而發音之字;重音即由彼等處所作重不輕柔而發音之字。兩音節時為長,一音節時為短。"重"即即長,或如"具壽佛護長老之"而作複合后說;"輕"即即短,或如"具壽佛護長老之"如是作不復合後說。"鼻音"即以諸處所抑制不解放閉口而作有鼻音說。"相聯"即與后詞相聯說"默然之"。"定"即不與后詞相聯而分斷說"默然 之"。"解脫"即以諸處所不抑制解放開口而不作有鼻音說。"文分別十種"即如是由輕等而文分別生字心十種差別。因一切字為心所生,由表達所欲義而為文。 "友舍利弗,此非處"等將顯於五法。"幾何,阿難,隨念處"等將顯於六法。于第六等無可說。 非理經等註釋完。 愚品註釋完。 車匠品 已知經註釋

1. Dutiyassa paṭhame ñātoyeva paññātoti āha 『『ñāto paññāto』』ti. Kassa ananulomiketi āha 『『sāsanassā』』ti, sāsanassa ananulomike appatirūpeti attho. Idāni ananulomikasaddassa nibbacanaṃ dassento 『『na anulometīti ananulomika』』nti āha . Sāsanassāti vā sāsananti attho. Sāsanaṃ na anulometīti ananulomikanti evamettha sambandho daṭṭhabbo. Sabhāgavisabhāganti liṅgato sabhāgavisabhāgaṃ. 『『Viyapuggale』』ti āhāti liṅgasabhāgehi avisesetvā āha. Ummādaṃ pāpuṇīti so kira sīlaṃ adhiṭṭhāya pihitadvāragabbhe sayanapiṭṭhe nisīditvā bhariyaṃ ārabbha mettaṃ bhāvento mettāmukhena uppannena rāgena andhīkato bhariyāya santikaṃ gantukāmo dvāraṃ asallakkhetvā bhittiṃ bhinditvāpi nikkhamitukāmatāya bhittiṃ paharanto sabbarattiṃ bhittiyuddhamakāsi. Sesamettha suviññeyyameva.

Ñātasuttavaṇṇanā niṭṭhitā.

1. Sāraṇīyasuttavaṇṇanā

2. Dutiye catupārisuddhisīlampi pabbajjānissitamevāti iminā pabbajjūpagatasamanantarameva catupārisuddhisīlampi samādinnameva hotīti dasseti. Maggasannissitāneva hontīti maggādhigamatthāya paṭipajjitabbattā kasiṇaparikammādīni maggasannissitāneva honti, tasmā maggaggahaṇeneva tesampi gahaṇaṃ veditabbaṃ, tehi vinā maggādhigamassa asambhavatoti adhippāyo.

Aggamaggādhigamena asammohappaṭivedhassa sikhāpattattā maggadhammesu viya phaladhammesupi sātisayo asammohoti 『『sayaṃ abhiññā』』ti vuttaṃ, sāmaṃ jānitvāti attho. Tathā jānanā panassa sacchikaraṇaṃ attapaccakkhakiriyāti 『『sacchikatvā』』ti vuttaṃ. Tenāha 『『attanāva abhivisiṭṭhāya paññāya paccakkhaṃ katvā』』ti. Tathā sacchikiriyā cassa attani paṭilābhoti 『『upasampajjā』』ti vuttanti āha 『『paṭilabhitvā』』ti.

Sāraṇīyasuttavaṇṇanā niṭṭhitā.

1. Āsaṃsasuttavaṇṇanā

2. Tatiye santoti ettha santa-saddo 『『dīghaṃ santassa yojana』』ntiādīsu (dha. pa. 60) kilantabhāve āgato. 『『Ayañca vitakko, ayañca vicāro santo honti samitā』』tiādīsu (vibha. 576) niruddhabhāve. 『『Adhigato kho myāyaṃ dhammo, gambhīro duddaso duranubodho santo paṇīto』』tiādīsu (dī. ni. 2.67; ma. ni. 1.281; saṃ. ni. 1.172; mahāva. 7-8) santañāṇagocaratāyaṃ. 『『Upasantassa sadā satimato』』tiādīsu (udā. 27) kilesavūpasame. 『『Santo have sabbhi pavedayantī』』tiādīsu (dha. pa. 151) sādhūsu. 『『Pañcime, bhikkhave, mahācorā santo saṃvijjamānā』』tiādīsu (pārā. 195) atthibhāve. Idhāpi atthibhāveyevāti āha 『『santoti atthi upalabbhantī』』ti. Tattha atthīti lokasaṅketavasena saṃvijjanti. Atthibhāvo hettha puggalasambandhena vuttattā lokasamaññāvaseneva veditabbo, na paramatthavasena. Atthīti cetaṃ nipātapadaṃ daṭṭhabbaṃ 『『atthi imasmiṃ kāye kesā』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 11. 第二品第一"已知即廣知"故說"已知廣知"。"不隨順於何"故說"于教",意為不隨順教、不適合。今顯示不隨順詞之詞源說"不隨順故為不隨順"。或"于教"即教之意。不隨順於教故為不隨順,如是此中應知關係。"同異"即從性別同異。說"如人"即不區別性別相同者說。"得狂"據說彼立誓戒後坐于關門室內床座,緣妻修慈,為慈門生起之貪所盲,欲往妻處不見門,欲打破墻而出,打墻整夜作墻戰。此中余易了知。 已知經註釋完。 可唸經註釋 12. 第二四清凈戒亦依出家者以此顯示出家后即刻四清凈戒亦即已受持。"依道"即為證得道而修行故遍處等作業依道,故由道攝即應知攝彼等,意為無彼等不能證得道。 因由最上道證得無癡通達達頂故如於道法于果法亦殊勝無癡故說"自證知",意為自知。如是知彼為作證自現見作故說"作證"。故說"以自殊勝慧作現見"。如是作證彼為於己獲得故說"具足"故說"獲得"。 可唸經註釋完。 期望經註釋 13. 第三"有"此中有字于"長有瑜伽"等中來於疲倦義。"此尋此伺有止息"等中於滅盡義。"我已證此法,甚深難見難悟有寂靜勝妙"等中於寂智境性。"常有念寂靜者"等中於煩惱寂滅。"諸善者宣說有"等中於善人。"諸比丘,此五大賊有存在"等中於存在。此中亦于存在義故說"有即有被得"。此中有即依世間言說存在。有此由人相系故應依世間共稱了知,非依勝義。有此應見為不變語如"於此身中有發"等。

1.110) viya.

Saṃvijjamānāti upalabbhamānā. Yañhi saṃvijjati, taṃ upalabbhati. Tenāha 『『saṃvijjamānāti tasseva vevacana』』nti. Anāsoti patthanārahito. Tenāha 『『apatthano』』ti. Āsaṃsati patthetīti āsaṃso. Veṇuvettādivilīvehi suppādibhājanakārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena nahanakaraṇato rathakārā, dhammakārā. Puiti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphacchaḍḍakā.

Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimako, rassakāyoti attho. Tenāha 『『lakuṇḍako』』ti. Laku viya ghaṭikā viya ḍeti pavattatīti hi lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi cāti āha 『『ekakkhikāṇo vā ubhayakkhikāṇo vā』』ti. Kuṇanaṃ kuṇo, hatthavekallaṃ. Taṃ etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha 『『pīṭhasappī』』ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telādiupakaraṇaṃ.

Āsaṃ na karotīti rajjābhiseke kaniṭṭho patthanaṃ na karoti jeṭṭhe sati kaniṭṭhassa anadhikārattā. Abhisekaṃ arahatīti abhisekāraho, na abhisekāraho kāṇakuṇiādidosasamannāgato.

Sīlassa duṭṭhu nāma natthi, tasmā abhāvattho idha du-saddoti āha 『『nissīlo』』ti. 『『Pāpaṃ pāpena sukara』』ntiādīsu (udā. 48; cūḷava. 343) viya pāpa-saddo nihīnapariyāyoti āha 『『lāmakadhammo』』ti. Sīlavipattiyā vā dussīlo. Diṭṭhivipattiyā pāpadhammo. Kāyavācāsaṃvarabhedena vā dussīlo, manosaṃvarabhedena, satisaṃvarādibhedena vā pāpadhammo. Asuddhappayogatāya dussīlo, asuddhāsayatāya pāpadhammo. Kusalasīlavirahena dussīlo, akusalasīlasamannāgamena pāpadhammo. Asucīhīti aparisuddhehi. Saṅkāhi saritabbasamācāroti 『『imassa maññe idaṃ kamma』』nti evaṃ parehi saṅkāya saritabbasamācāro. Tenāha 『『kiñcidevā』』tiādi. Attanāyeva vā saṅkāhi saritabbasamācāroti etenapi kammasādhanataṃyeva saṅkassarasaddassa dasseti. Attano saṅkāya paresaṃ samācārakiriyaṃ sarati āsaṅkati vidhāvatītipi saṅkassarasamācāroti evamettha kattusādhanatāpi daṭṭhabbā. Tassa hi dve tayo jane kathente disvā 『『mama dosaṃ maññe kathentī』』ti tesaṃ samācāraṃ saṅkāya sarati dhāvati.

Evaṃpaṭiññoti salākaggahaṇādīsu 『『kittakā vihāre samaṇā』』ti gaṇanāya āraddhāya 『『ahampi samaṇo, ahampi samaṇo』』ti paṭiññaṃ datvā salākaggahaṇādīni karotīti samaṇo ahanti evaṃsamaṇappaṭiñño. Sumbhakapattadhareti mattikāpattadhare. Pūtinā kammenāti saṃkiliṭṭhakammena, nigguṇatāya vā guṇasāravirahitattā antopūti. Kasambukacavaro jāto sañjāto assāti kasambujātoti āha 『『sañjātarāgādikacavaro』』ti. Atha vā kasambu vuccati tintakuṇapakasaṭaṃ udakaṃ, imasmiñca sāsane dussīlo nāma jigucchanīyattā tintakuṇapaudakasadiso, tasmā kasambu viya jātoti kasambujāto. Lokuttaradhammaupanissayassa natthitāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ laddhuṃ, tassā patiṭṭhāya bhinnattā vuttaṃ. Mahāsīlasmiṃ paripūrakāritāyāti yattha patiṭṭhitena sakkā bhaveyya arahattaṃ pāpuṇituṃ, tasmiṃ paripūrakāritāya.

Āsaṃsasuttavaṇṇanā niṭṭhitā.

1. Cakkavattisuttavaṇṇanā

我來為您直譯這段巴利文： "存在"即被得。因凡存在者即被得。故說"存在即彼之異名"。"無期望"即無愿欲。故說"無愿"。期望即愿欲故為期望者。以竹藤等編製箕等器者為編織者。由獵捕鹿魚等故為獵人,即獵人、漁人等。由於車以皮為縫故為車匠,工匠。腐即糞之名,彼等除去故為除糞者,即掃花者。 "丑"即醜陋。"矮"即無高故為低,意為短身。故說"矮子"。因如短棒而行故為矮子,即矮。眨即閉故為瞎。彼閉或一眼或兩眼故說"一眼瞎或兩眼瞎"。殘即殘缺,手殘。彼有此故為殘者。跛說為足殘。身體下部稱為身份處所已壞故為半身不遂。故說"用凳苦力怕"。于燈中應點應運之物為燈具,即油等資具。 "不作期望"即對王位灌頂幼弟不作愿求因有長兄時幼弟無資格故。"堪灌頂"即堪被灌頂,不堪灌頂即具足瞎、殘等過失者。 戒無惡名,故此處惡字為無義故說"無戒"。如"惡以惡易作"等中惡字為下劣異名故說"下劣法"。或由戒缺失故無戒。由見缺失故惡法。或由破身語防護故無戒,由破意防護、破念防護等故惡法。由不凈加行故無戒,由不凈意樂故惡法。由離善戒故無戒,由具不善戒故惡法。"不凈"即不清凈。"疑行"即"此必是此人之業"如是為他人疑所憶念行為。故說"某些"等。或為自己疑所憶念行為,以此亦顯示疑行字為業性。又此中應見為作者性,即自己由疑而憶念奔馳他人行為。因彼見二三人談話即"想是談論我過"由疑念他們行為而奔馳。 "如是自稱"即于取籌等時數"住于寺中幾沙門"時說"我亦是沙門,我亦是沙門"作此自稱而取籌等,即作如是沙門自稱。"持瓦缽者"即持土缽者。"以腐業"即以染污業,或由無德故缺乏德精華故內腐。"生渣滓"即生於彼故為生渣滓故說"生起貪等渣滓"。或渣滓說為腐尸水,於此教中無戒者因可厭故如腐尸水,故如渣滓生故為生渣滓。"無出世法資糧"即因已破壞依此而可得阿羅漢之依止而說。"于大戒圓滿作為"即依此而可得阿羅漢之圓滿作為。 期望經註釋完。 轉輪王經註釋

1. Catutthe catūhi saṅgahavatthūhīti dānapiyavacanaatthacariyāsamānattatāsaṅkhātehi catūhi saṅgahakāraṇehi. Cakkaṃ vattetīti āṇācakkaṃ pavatteti. Cakkanti vā idha ratanacakkaṃ veditabbaṃ. Ayañhi cakkasaddo sampattiyaṃ, lakkhaṇe, rathaṅge, iriyāpathe, dāne, ratanadhammakhuracakkādīsu ca dissati. 『『Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna』』ntiādīsu (a. ni. 4.31) hi sampattiyaṃ dissati. 『『Pādatalesu cakkāni jātānī』』ti (dī. ni. 2.35; 3.204) ettha lakkhaṇe. 『『Cakkaṃva vahato pada』』nti (dha. pa. 1) ettha rathaṅge. 『『Catucakkaṃ navadvāra』』nti (saṃ. ni. 1.29) ettha iriyāpathe. 『『Dadaṃ bhuñja mā ca pamādo, cakkaṃ vattaya sabbapāṇina』』nti (jā. 1.7.149) ettha dāne. 『『Dibbaṃ cakkaratanaṃ pāturahosī』』ti (dī. ni. 2.243) ettha ratanacakke. 『『Mayā pavattitaṃ cakka』』nti (su. ni. 562) ettha dhammacakke. 『『Icchāhatassa posassa, cakkaṃ bhamati matthake』』ti (jā. 1.5.103) ettha khuracakke. 『『Khurapariyantena cakkenā』』ti (dī. ni. 1.166) ettha paharaṇacakke. 『『Asanivicakka』』nti (dī. ni.

我來為您直譯這段巴利文： 14. 第四"以四攝事"即以稱為佈施、愛語、利行、同事的四種攝受因。"轉輪"即轉威令輪。此處"輪"應知為寶輪。因此輪字見於圓滿、相、車輪、威儀、施捨、寶輪、法輪、利刃輪等中。"諸比丘,此四輪,諸天人具足彼等"等中見於圓滿。"足底生輪"此中於相。"如負重者之輪"此中於車輪。"四輪九門"此中於威儀。"施捨受用勿放逸,轉輪為一切眾生"此中於施捨。"天輪寶現"此中於輪寶。"我已轉輪"此中於法輪。"欲害之人,輪旋頭上"此中於利刃輪。"以利刃緣輪"此中於打擊輪。"雷電輪"。

3.61) ettha asanimaṇḍale. Idha panāyaṃ ratanacakke daṭṭhabbo.

Kittāvatā panāyaṃ cakkavattī nāma hoti? Ekaṅguladvaṅgulamattampi cakkaratanaṃ ākāsaṃ abbhuggantvā pavattati. Sabbacakkavattīnañhi nisinnāsanato uṭṭhahitvā cakkaratanasamīpaṃ gantvā hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅgāraṃ ukkhipitvā udakena abbhukkiritvā 『『abhivijinātu bhavaṃ cakkaratana』』nti vacanasamanantarameva vehāsaṃ abbhuggantvā cakkaratanaṃ pavattatīti. Yassa pavattisamakālameva, so rājā cakkavattī nāma hoti.

Dhammoti dasakusalakammapathadhammo, dasavidhaṃ vā cakkavattivattaṃ. Dasavidhe vā kusaladhamme agarahite vā rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalalokaṃ rañjetīti dhammarājā. Dhammena vā laddharajjattā dhammarājā. Cakkavattīhi dhammena ñāyena rajjaṃ adhigacchati, na adhammena. Dasavidhena cakkavattivattenāti dasappabhedena cakkavattīnaṃ vattena.

Kiṃ pana taṃ dasavidhaṃ cakkavattivattanti? Vuccate –

『『Katamaṃ pana taṃ, deva, ariyaṃ cakkavattivattanti? Tena hi tvaṃ, tāta, dhammaṃyeva nissāya dhammaṃ sakkaronto dhammaṃ garuṃ karonto dhammaṃ mānento dhammaṃ pūjento dhammaṃ apacāyamāno dhammaddhajo dhammaketu dhammādhipateyyo dhammikaṃ rakkhāvaraṇaguttiṃ saṃvidahassu antojanasmiṃ balakāyasmiṃ khattiyesu anuyantesu brāhmaṇagahapatikesu negamajānapadesu samaṇabrāhmaṇesu migapakkhīsu. Mā ca te, tāta, vijite adhammakāro pavattittha. Ye ca te, tāta, vijite adhanā assu, tesañca dhanamanuppadeyyāsi. Ye ca te, tāta, vijite samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti. Te kālena kālaṃ upasaṅkamitvā paripuccheyyāsi pariggaṇheyyāsi – 『kiṃ, bhante, kusalaṃ kiṃ akusalaṃ, kiṃ sāvajjaṃ kiṃ anavajjaṃ, kiṃ sevitabbaṃ kiṃ na sevitabbaṃ, kiṃ me kariyamānaṃ dīgharattaṃ ahitāya dukkhāya assa, kiṃ vā pana me kariyamānaṃ dīgharattaṃ hitāya sukhāya assā』ti. Tesaṃ sutvā yaṃ akusalaṃ, taṃ abhinivajjeyyāsi, yaṃ kusalaṃ, taṃ samādāya vatteyyāsi. Idaṃ kho, tāta, taṃ ariyaṃ cakkavattivatta』』nti –

Evaṃ cakkavattisutte (dī. ni.

我來為您直譯這段巴利文： 此中於雷電輪。此處此應見於輪寶。 何時稱為轉輪王?一指二指許輪寶升空而轉。因一切轉輪王從所坐座起往輪寶處,舉如象鼻管金瓶灑水言:"請勝進尊輪寶"語同時即升空而輪寶轉。誰轉時即時,彼王名轉輪王。 "法"即十善業道法,或十種轉輪王法行。或於十種善法或無過王法中用功故為法者。以彼法令全世界喜悅故為法王。或因以法得王位故為法王。因轉輪王以法、以正理得王位,非以非法。"以十種轉輪王法行"即以轉輪王十種法行。 何為十種轉輪王法行?說- "大王,何為聖轉輪王法行?來,子,汝應依法尊重法、敬重法、尊敬法、供養法、恭敬法,以法為旗、以法為幢、以法為主,于內人、軍隊、剎帝利隨從、婆羅門居士、城邑國民、沙門婆羅門、鳥獸等設立如法保護防護守護。子,莫令汝國中行非法。子,于汝國中若有貧窮者,應給彼等財。子,于汝國中若有沙門婆羅門離醉放逸住于忍柔和,調伏一己、寂止一己、圓寂一己者,時時往彼等處詢問探究:'尊者,何為善何為不善,何有過何無過,何應習何不應習,我作何事將長夜無利苦,或我作何事將長夜有利樂?'聞彼等已,應舍離不善,應受持善而行。子,此即彼聖轉輪王法行"- 如是轉輪經中

3.84) āgatanayena antojanasmiṃ balakāye ekaṃ, khattiyesu ekaṃ, anuyantesu ekaṃ, brāhmaṇagahapatikesu ekaṃ, negamajānapadesu ekaṃ, samaṇabrāhmaṇesu ekaṃ, migapakkhīsu ekaṃ, adhammakārappaṭikkhepo ekaṃ, adhanānaṃ dhanānuppadānaṃ ekaṃ, samaṇabrāhmaṇe upasaṅkamitvā pañhapucchanaṃ ekanti evamevaṃ taṃ cakkavattivattaṃ dasavidhaṃ hoti. Gahapatike pana pakkhijāte ca visuṃ katvā gaṇhantassa dvādasavidhaṃ hoti.

Aññathā vattituṃ adento so dhammo adhiṭṭhānaṃ etassāti tadadhiṭṭhānaṃ. Tena tadadhiṭṭhānena cetasā. Sakkarontoti ādarakiriyāvasena karonto. Tenāha 『『yathā』』tiādi. Garuṃ karontoti pāsāṇacchattaṃ viya garukaraṇavasena garuṃ karonto. Tenevāha 『『tasmiṃ gāravuppattiyā』』ti. Dhammādhipatibhūtāgatabhāvenāti iminā yathāvuttadhammassa jeṭṭhakabhāvena purimataraṃ attabhāvesu sakkaccaṃ samupacitabhāvaṃ dasseti. Dhammavaseneva ca sabbakiriyānaṃ karaṇenāti etena ṭhānanisajjādīsu yathāvuttadhammaninnapoṇapabbhārabhāvaṃ dasseti. Assāti rakkhāvaraṇaguttiyā. Paraṃ rakkhantoti aññaṃ diṭṭhadhammikādianatthato rakkhanto. Teneva pararakkhasādhanena khantiādiguṇena attānaṃ tato eva rakkhati. Mettacittatāti mettacittatāya. Nivāsanapārupanagehādīni sītuṇhādippaṭibāhanena āvaraṇaṃ.

Antojanasminti abbhantarabhūte puttadārādijane. Sīlasaṃvare patiṭṭhāpentoti iminā rakkhaṃ dasseti. Vatthagandhamālādīni cassa dadamānoti iminā āvaraṇaṃ, itarena guttiṃ. Sampadānenapīti pi-saddena sīlasaṃvaresu patiṭṭhāpanādīnaṃ sampiṇḍeti. Esa nayo paresupi pi-saddaggahaṇe. Nigamo nivāso etesanti negamā. Evaṃ jānapadāti āha 『『tathā nigamavāsino』』tiādinā.

Rakkhāvaraṇaguttiyā kāyakammādīsu saṃvidahanaṃ ṭhapanaṃ nāma tadupadesoyevāti vuttaṃ 『『kathetvā』』ti. Etesūti pāḷiyaṃ vuttesu samaṇādīsu. Paṭivattetuṃ na sakkā khīṇānaṃ kilesānaṃ puna anuppajjanato. Sesamettha suviññeyyameva.

Cakkavattisuttavaṇṇanā niṭṭhitā.

1. Sacetanasuttavaṇṇanā

2. Pañcame isayo patanti sannipatanti etthāti isipatananti āha 『『buddhapaccekabuddhasaṅkhātāna』』ntiādi. Sabbūpakaraṇāni sajjetvāti sabbāni rukkhassa chedanatacchanādisādhanāni upakaraṇāni raññā āṇattadivaseyeva sajjetvā. Nānā karīyati etenāti nānākaraṇaṃ, nānābhāvoti āha 『『nānatta』』nti. Nesanti saralopenāyaṃ niddesoti āha 『『na esa』』nti. Tathā atthesanti etthāpīti āha 『『atthi esa』』nti. Pavattanatthaṃ abhisaṅkharaṇaṃ abhisaṅkhāro, tassa gati vegasā pavatti. Taṃ sandhāyāha 『『payogassa gamana』』nti.

Sagaṇḍāti khuddānukhuddakagaṇḍā. Tenāha 『『uṇṇatoṇataṭṭhānayuttā』』ti. Sakasāvāti sakasaṭā. Tenāha 『『pūtisārenā』』tiādi. Evaṃ guṇapatanena patitāti yathā taṃ cakkaṃ nābhiaranemīnaṃ sadosatāya na patiṭṭhāsi, evamekacce puggalā kāyavaṅkādivasena sadosatāya guṇapatanena patitā sakaṭṭhāne na tiṭṭhanti. Ettha ca pharusavācādayopi apāyagamanīyā sotāpattimaggeneva pahīyantīti daṭṭhabbā.

Sacetanasuttavaṇṇanā niṭṭhitā.

1. Apaṇṇakasuttavaṇṇanā

我來為您直譯這段巴利文： 據轉輪經中所說方式:于內人軍隊為一,于剎帝利為一,于隨從為一,于婆羅門居士為一,于城邑國民為一,于沙門婆羅門為一,于鳥獸為一,禁止非法為一,給予貧者財為一,往沙門婆羅門處問法為一,如是彼轉輪王法行為十種。若分開計居士與鳥類則成十二種。 不容異行故彼法為此依持故為彼依持。以彼依持之心。"尊重"即以敬重作為而作。故說"如"等。"敬重"即如石傘以敬重作為而敬重。故說"于彼生敬重"。"以法為主而來"以此顯示如上所說法以長上性於前生中恭敬積集性。"以法而作一切所作"以此顯示于住坐等傾向趣向于如上所說法。"此"即此護衛防護。"護他"即護他人離現法等無利。以彼護他成就忍等德而自護。"慈心"即以慈心。以衣服、覆蓋、房舍等遮止寒熱等為防護。 "內人"即為內部之子妻等人。"住于戒律"以此顯示護。"給予衣香花等"以此顯示防護,以其他顯示守護。"以給予也"此中"也"字攝受住于戒律等。其他"也"字取中也同理。"城人"為彼等住處故為城人。如是國人故說"如是城人住者"等。 護衛防護于身業等之設立即安置,即是彼教導故說"教說"。"于彼等"即于經中所說沙門等。不能再轉因煩惱已盡不再生故。此中余皆易解。 轉輪王經註釋完。 5. 有心經註釋 15. 第五"仙人墜"即仙人集於此故為仙人墜故說"稱為佛獨覺"等。"準備一切工具"即于王命之日即準備一切斫伐修整等樹木用具。"以此作異"即異性,故說"異"。"彼等"此為省略聲之說故說"非彼"。如是"是彼等"此中也故說"是彼"。為轉起而造作為造作,彼之行即速行。關於此說"行作之行"。 "有癭"即小大癭。故說"具高低處"。"有垢"即有污。故說"以腐心"等。"如是以德墮而墮"即如彼輪因轂輻輪圈有過而不住,如是某些人由身曲等有過以德墮而墮不住本處。此中應知粗語等導向惡趣者以預流道即斷。 有心經註釋完。 6. 無失經註釋

1. Chaṭṭhe virajjhanakiriyā nāma pacchā samādātabbatāya apaṇṇakappayogasamādānā viya hoti, avirajjhanakiriyā pana pacchā asamādātabbatāya anūnāti taṃsamaṅgipuggalo apaṇṇako, tassa bhāvo apaṇṇakatāti āha 『『apaṇṇakapaṭipadanti aviraddhapaṭipada』』ntiādi. Yasmā sā adhippetatthasādhanena ekaṃsikā vaṭṭato niyyānāvahā, tattha ca yuttiyuttā asārāpagatā aviruddhatāya apaccanīkā anulomikā anudhammabhūtā ca, tasmā vuttaṃ 『『ekaṃsapaṭipada』』ntiādi. Na takkaggāhena vā nayaggāhena vāti takkaggāhena vā paṭipanno na hoti nayaggāhena vā apaṇṇakapaṭipadaṃ paṭipanno. Tattha takkaggāhena vāti ācariyaṃ alabhitvā 『『evaṃ me sugati, nibbānaṃ vā bhavissatī』』ti attano takkaggahaṇamattena. Nayaggāhenāti paccakkhato adisvā nayato anumānato gahaṇena. Evaṃ gahetvā paṭipannoti takkamattena, nayaggāhena vā paṭipanno. Paṇḍitasatthavāho viya sampattīhi na parihāyatīti yojanā.

Yaṃ sandhāya vuttanti parihānañca aparihānañca sandhāya jātake (jā. 1.

我來為您直譯這段巴利文： 16. 第六"失誤行為"即因后應受持故如無失行持,而"無失誤行為"因后不應受持故無缺,具此者為無失者,彼性為無失性故說"無失行道即無誤行道"等。因彼以所欲義成就故為一向,能從輪迴出離,於此具理,離無實質,無相違故不相背,隨順,隨法性,故說"一向行道"等。"非由思惟執取或由推理執取"即非由思惟執取或由推理執取而行無失行道。此中"由思惟執取"即未得師長,僅以"如是我將得善趣或涅槃"自己思惟執取。"由推理執取"即未親見而由理,由推論而執取。如是執取而行即僅由思惟或由推理執取而行。如智者商主不失諸成就之結合。 "關於此說"即關於失與不失於本生(經)

1.1) vuttaṃ. Ayaṃ panettha gāthāya atthayojanā – apaṇṇakaṃ ṭhānaṃ aviraddhakāraṇaṃ niyyānikakāraṇaṃ eke bodhisattappamukhā paṇḍitamanussā gaṇhiṃsu. Ye pana te bālasatthavāhaputtappamukhā takkikā āhu, te dutiyaṃ sāparādhaṃ anekaṃsikaṃ ṭhānaṃ aniyyānikaṃ kāraṇaṃ aggahesuṃ, te kaṇhapaṭipadaṃ paṭipannā. Tattha sukkapaṭipadā aparihānipaṭipadā, kaṇhapaṭipadā parihānipaṭipadā, tasmā ye sukkapaṭipadaṃ paṭipannā, te aparihīnā sotthibhāvaṃ pattā. Ye pana kaṇhapaṭipadaṃ paṭipannā, te parihīnā anayabyasanaṃ āpannāti imamatthaṃ bhagavā anāthapiṇḍikassa gahapatino vatvā uttari idamāha 『『etadaññāya medhāvī, taṃ gaṇhe yadapaṇṇaka』』nti.

Tattha etadaññāya medhāvīti medhāti laddhanāmāya visuddhāya uttamāya paññāya samannāgato kulaputto etaṃ apaṇṇakaṃ ṭhānaṃ dutiyañcāti dvīsu atakkaggāhatakkaggāhasaṅkhātesu ṭhānesu guṇadosaṃ vuddhihāniṃ atthānatthaṃ ñatvāti attho. Taṃ gaṇhe yadapaṇṇakanti yaṃ apaṇṇakaṃ ekaṃsikaṃ sukkapaṭipadāaparihāniyapaṭipadāsaṅkhātaṃ niyyānikakāraṇaṃ, tadeva gaṇheyya. Kasmā? Ekaṃsikādibhāvatoyeva. Itaraṃ pana na gaṇheyya. Kasmā? Anekaṃsikādibhāvatoyeva.

Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato aṇḍādiuppattiṭṭhānavisiṭṭho khandhānaṃ bhāgaso pavattivisesoti āha 『『khandhakoṭṭhāso yoni nāmā』』ti. Kāraṇaṃ yoni nāma, yonīti taṃ taṃ phalaṃ anupacitañāṇasambhārehi duravagādhabhedatāya missitaṃ viya hotīti. Yato ekattanayena so evāyanti bālānaṃ micchāgāho. Passāvamaggo yoni nāma yavanti tāya sattā yonisambandhena missitā hontīti. Paggahitā anuṭṭhānena, punappunaṃ āsevanāya paripuṇṇā.

『『Cakkhutopī』』tiādimhi pana cakkhuviññāṇādivīthīsu tadanugatamanoviññāṇavīthīsu ca kiñcāpi kusalādīnaṃ pavatti atthi, kāmāsavādayo eva pana vaṇato yūsaṃ viya paggharanakaasucibhāvena sandanti, tasmā te eva 『『āsavā』』ti vuccanti. Tattha hi paggharanakaasucimhi āsavasaddo niruḷhoti. Dhammato yāva gotrabhūti tato paraṃ maggaphalesu appavattanato vuttaṃ. Ete hi ārammaṇakaraṇavasena dhamme gacchantā tato paraṃ na gacchanti. Nanu tato paraṃ bhavaṅgādīnipi gacchantīti ce? Na, tesampi pubbe ālambitesu lokiyadhammesu sāsavabhāvena antogadhattā tato paratābhāvato. Ettha ca gotrabhuvacanena gotrabhuvodānaphalasamāpattipurecārikaparikammāni vuttānīti veditabbāni. Paṭhamamaggapurecārikameva vā gotrabhu avadhinidassanabhāvena gahitaṃ, tato paraṃ pana maggaphalasamānatāya aññesu maggesu maggavīthiyaṃ samāpattivīthīyaṃ nirodhānantarañca pavattamānesu phalesu nibbāne ca āsavānaṃ pavatti nivāritāti veditabbaṃ. Savantīti gacchanti, ārammaṇakaraṇavasena pavattantīti attho. Avadhiattho ā-kāro, avadhi ca mariyādābhividhibhedato duvidho. Tattha mariyādaṃ kiriyaṃ bahi katvā pavattati yathā 『『āpāṭalīputtaṃ vuṭṭho devo』』ti. Abhividhi pana kiriyaṃ byāpetvā pavattati yathā 『『ābhavaggaṃ bhagavato yaso pavattatī』』ti. Abhividhiattho cāyamā-kāro idha gahitoti vuttaṃ 『『antokaraṇattho』』ti.

我來為您直譯這段巴利文： 1.1. 說。此中此偈義結合爲-無失處、無誤因、出離因,一些以菩薩為首之智者人取。而彼等以愚商主子為首之思辨者,彼等取第二有過、非一向處、非出離因,彼等行黑道。此中白道為不失道,黑道為失道,故彼等行白道者為不失者得安穩。而彼等行黑道者為失者遭不幸災難。此義世尊對給孤獨長者說已,更說此:"智者知此已,應取無失者"。 其中"智者知此已"即具有稱為智慧之清凈最上慧之良家子,於此無失處與第二處即二種非思惟執取、思惟執取處,知功德過失、增長衰退、利與不利之義。"應取無失者"即應取彼無失、一向、稱為白道不失道之出離因。為何?因一向等性故。而不應取他。為何?因非一向等性故。 "生"即諸有情雖不雜而同生性故如雜故為生。彼即以義為以卵等生處為特相之蘊分別轉起差別故說"蘊部分名為生"。因為生,以彼彼果對未集智資糧者難以通達差別故如雜。由此一性理彼即此為愚者邪執。出小便道名為生,因諸有情由生相系而雜故。以不努力持續,以一再習近圓滿。 于"從眼等"中,雖于眼識等路及隨彼意識路中有善等轉起,但如從瘡流出不凈般欲漏等流出不凈性故流,故彼等稱為"漏"。因此于流出不凈中漏字已成。"從法至種姓"說因不轉起至道果之故。因彼等以所緣作為而至於法,不至於彼后。豈非彼后亦至有分等?不,因彼等前所緣世間法有漏性已攝,故無彼后性。此中應知以種姓言說種姓、遍凈、果定前行之準備。或僅取第一道前行之種姓為邊際顯示,然後由於道果同等性,于其他道中道路、定路、滅後轉起之果及涅槃中漏之轉起應知已遮。"流"即去,以所緣作為而轉起之義。"ā"為邊際義,邊際分別為限度、遍滿二種。此中限度離作用而轉如"雨至華氏城"。而遍滿遍及作用而轉如"世尊之名聲轉至有頂"。此"ā"取遍滿義故說"為含攝義"。

Madirādayoti ādi-saddena sindhavakādambarikāpotikādīnaṃ saṅgaho daṭṭhabbo. Cirapārivāsiyaṭṭho ciraparivuṭṭhatā purāṇabhāvo. Avijjā nāhosītiādīti ettha ādi-saddena 『『purimā, bhikkhave, koṭi na paññāyati bhavataṇhāyā』』ti (a. ni. 10.62) idaṃ suttaṃ saṅgahitaṃ. Avijjāsavabhavāsavānaṃ ciraparivuṭṭhatāya dassitāya tabbhāvabhāvino kāmāsavassa ciraparivuṭṭhatā dassitāva hoti. Aññesu ca yathāvutte dhamme okāsañca ārammaṇaṃ katvā pavattamānesu mānādīsu vijjamānesu attattaniyādiggāhavasena abhibyāpanaṃ madakaraṇavasena āsavasadisatā ca etesaṃyeva, na aññesanti etesveva āsavasaddo niruḷhoti daṭṭhabbo. Āyataṃ anādikālikattā. Pasavantīti phalanti. Na hi kiñci saṃsāradukkhaṃ atthi, yaṃ āsavehi vinā uppajjeyya. Purimāni cetthāti etesu catūsu atthavikappesu purimāni tīṇi. Yatthāti yesu suttābhidhammappadesesu. Tattha yujjanti kilesesuyeva yathāvuttassa atthattayassa sambhavato. Pacchimaṃ kammepīti pacchimaṃ 『『āyataṃ vā saṃsāradukkhaṃ savanti pasavantī』』ti vuttanibbacanaṃ kammepi yujjati dukkhappasavanassa kilesakammasādhāraṇattā.

Diṭṭhadhammā vuccanti paccakkhabhūtā khandhā, diṭṭhadhamme bhavā diṭṭhadhammikā. Vivādamūlabhūtāti vivādassa mūlakāraṇabhūtā kodhūpanāhamakkhapalāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānā. Yena devūpapatyassāti yena kammakilesappakārena āsavena devesu upapatti nibbatti assa mayhanti sambandho. Gandhabbo vā vihaṅgamo ākāsacārī assanti vibhattiṃ vipariṇāmetvā yojetabbaṃ. Ettha ca yakkhagandhabbavinimuttā sabbā devatā devaggahaṇena gahitā. Naḷo vuccati mūlaṃ, tasmā vinaḷīkatāti vigatanaḷā vigatamūlā katāti attho. Avasesā ca akusalā dhammāti akusalakammato avasesā akusalā dhammā āsavāti āgatāti sambandho.

Paṭighātāyāti paṭisedhanāya. Parūpavāda…pe… upaddavāti idaṃ yadi bhagavā sikkhāpadaṃ na paññāpeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavādippakārā anatthā, te sandhāya vuttaṃ.

Tepaneteti ete kāmarāgādikilesatebhūmakakammaparūpavādādiuppaddavappakārā āsavā. Yatthāti yasmiṃ vinayādipāḷippadese. Yathāti yena duvidhādippakārena avasesesu ca suttantesu tidhā āgatāti sambandho. Nirayaṃ gamentīti nirayagāminiyā. Chakkanipāteti chakkanipāte āhuneyyasutte (a. ni. 6.58). Tattha hi āsavā chadhā āgatā.

Sarasabhedoti khaṇikanirodho. Khīṇākāroti accantāya khīṇatā. Āsavā khīyanti pahīyanti etenāti āsavakkhayo, maggo. Āsavānaṃ khayante uppajjanato āsavakkhayo, phalaṃ. Āsavakkhayena pattabbato āsavā khīyanti etthāti āsavakkhayo, nibbānaṃ. Visuddhimagge (visuddhi.

我來為您直譯這段巴利文： "酒等"中等字應知攝取辛陀婆酒、甘蔗酒、果酒等。久住義即久住性、古舊性。"無明不曾"等中等字攝取此經:"諸比丘,有愛之前際不可知"。已顯示無明漏、有漏之久住性,即已顯示依彼而有之慾漏之久住性。于其他中以所說法與處所為所緣而轉起之慢等存在時,以我我所等執之遍滿與作醉之漏相似性唯屬此等,非他,故應知漏字唯成立於此等。"長"因無始時故。"生"即結果。因無任何輪迴苦非由漏而生。"此中前"即於此四種義釋中前三種。"於何處"即于經、論何處。于彼相應,因唯于煩惱有如上所說三義之可能故。"後於業也"即后說"長輪迴苦流生"之語源釋于業也相應,因苦之生為煩惱、業共同故。 "現法"說為現見之蘊,"現法中有"為現法。"為諍根本"即為諍之根本原因:忿、恨、覆、惱、嫉、慳、誑、詐、強情、激動、慢、過慢。"由此天往生"即由此業煩惱種類之漏而於天中有往生、生起於我之結合。"乾闥婆或空行"應變換語尾而結合。此中除夜叉乾闥婆外一切天神以天攝取。"莖"說為根,故"無莖作"即作無莖、無根之義。"余不善法"即從不善業餘下之不善法來為漏之結合。 "為對治"即為遮止。"他人誹謗等...災難"此若世尊不制學處,則從事非法、不與取、殺生等因,生起他人誹謗等現法種種不利,以及由彼因生於地獄等者以五種縛刑罰等方式領受大苦等種種不利,關於此而說。 "彼等此等"即此等欲貪等煩惱、三界業、他人誹謗等災難種類之漏。"於何處"即于律等聖典何處。"如何"即以二種等方式于余經中來為三種之結合。"令至地獄"即以至地獄。"六集"即於六集應供養經中。因於彼漏來為六種。 "自性壞"即剎那滅。"盡相"即究竟儘性。漏由此盡即滅故為漏盡,即道。因漏於盡時生故為漏盡,即果。因由漏盡應得,漏於此盡故為漏盡,即涅槃。于清凈道(論<.Assistant>

2.557-560) vitthārito, tasmā tattha, taṃ saṃvaṇṇanāya ca vuttanayena veditabbo.

Tathāti iminā visuddhimagge vitthāritataṃ upasaṃharati. Kusalappavattiṃ āvaranti nivārentīti āvaraṇīyā. Purimappavattivasenāti niddokkamanato pubbe kammaṭṭhānassa pavattivasena. Ṭhapetvāti hatthagataṃ kiñci ṭhapento viya kammaṭṭhānaṃ satisampajaññavasena ṭhapetvā kammaṭṭhānameva manasikaronto niddaṃ okkamati, jhānasamāpanno viya yathāparicchinneneva kālena pabujjhamāno kammaṭṭhānaṃ ṭhapitaṭṭhāne gaṇhantoyeva pabujjhati nāma. Tena vuttaṃ 『『tasmā…pe… nāma hotī』』ti. Mūlakammaṭṭhāneti ādito paṭṭhāya parihariyamānakammaṭṭhāne. Pariggahakammaṭṭhānavasenāti sayanaṃ upagacchantena pariggahamānakammaṭṭhānamanasikāravasena. So pana dhātumanasikāravasena icchitabboti dassetuṃ 『『ayaṃ hī』』tiādi vuttaṃ.

Apaṇṇakasuttavaṇṇanā niṭṭhitā.

1. Attabyābādhasuttavaṇṇanā

2. Sattame byābādhanaṃ dukkhāpananti āha 『『attabyābādhāyāti attadukkhāyā』』ti. Maggaphalacittuppādāpi kāyasucaritādisaṅgaho evāti āha 『『avāritānevā』』ti.

Attabyābādhasuttavaṇṇanā niṭṭhitā.

1. Devalokasuttavaṇṇanā

2. Aṭṭhame itīti padasandhibyañjanasiliṭṭhatāti purimapadānaṃ pacchimapadehi atthato sahitatāya byañjanānaṃ vākyānaṃ siliṭṭhatāya dīpane nipāto.

Devalokasuttavaṇṇanā niṭṭhitā.

1. Paṭhamapāpaṇikasuttavaṇṇanā

2. Navame ugghāṭetvāti āsanadvārañceva bhaṇḍapasibbake ca vivaritvā. Nādhiṭṭhātīti taṃtaṃkayavikkaye attanā voyogaṃ nāpajjati. Divākāleti majjhanhikasamaye. Assāmiko hoti tīsupi kālesu laddhabbalābhassa alabhanato. Apativātābādhaṃ rattiṭṭhānaṃ. Chāyudakasampannaṃ divāṭṭhānaṃ. Vipassanāpi vaṭṭati vipassanākammikoyeva. Tenapi hi navadhā indriyānaṃ tikkhattaṃ āpādentena samādhinimittaṃ gahetabbaṃ, vipassanānimittaṃ samāhitākārasallakkhaṇāya.

Paṭhamapāpaṇikasuttavaṇṇanā niṭṭhitā.

1. Dutiyapāpaṇikasuttavaṇṇanā

我來為您直譯這段巴利文： 2.557-560)已詳說,故於彼處,應知以彼註釋所說方法。 "如是"以此攝取于清凈道論中已詳說。遮障善轉起故為"障礙"。"依前轉起"即入眠前依業處轉起。"安置"即如置某物于手中般以念正知安置業處,作意業處而入眠,如入禪定般依所限定時間而醒,于業處安置處執取而醒名。故說"故...名為"。"根本業處"即從始以來所持之業處。"以攝取業處"即以往臥時所攝取業處作意。為顯示彼應以界作意故說"因此"等。 無失經註釋完。 7. 自害經註釋 17. 第七"害"即苦惱故說"為自害即為自苦"。道果心生起亦攝於身善行等故說"唯無遮"。 自害經註釋完。 8. 天界經註釋 18. 第八"如是"乃顯示句連線文字流暢,因前句與后句義相應,文字與句流暢之助詞。 天界經註釋完。 9. 第一商人經註釋 19. 第九"開"即開啟座位門及貨物袋。"不主持"即于彼彼買賣不自投入。"晝時"即中午時。成無主因三時皆不得應得利。

1. Dasame visiṭṭhadhuroti visiṭṭhadhurasampaggāho vīriyasampanno. Ñāṇavīriyāyattā hi atthasiddhiyo. Tenāha 『『uttamadhuro』』tiādi. Vikkāyikabhaṇḍanti vikkayetabbabhaṇḍaṃ. Nikkhittadhanenāti nidahitvā ṭhapitadhanavasena. Vaḷañjanakavasenāti divase divase dānūpabhogavasena vaḷañjitabbadhanavasena. Upabhogaparibhogabhaṇḍenāti upabhogaparibhogūpakaraṇena. Nipatantīti nipātenti, attano dhanaggahena nipātavuttike karonti. Tenāha 『『nimantentī』』ti.

Ñāṇathāmenāti ñāṇassa thirabhāvena. Ñāṇaparakkamenāti ñāṇasahitena vīriyena. Diṭṭhadhammikasamparāyikaparamatthabhedañhi yena sutena ijjhati, taṃ sutaṃ nāma. Ukkaṭṭhaniddesena dassento 『『ekanikāya…pe… bahussutā』』ti āha. Āgatoti suppavattibhāvena svāgato. Tenāha 『『paguṇo pavattito』』ti. Abhidhamme āgatā kusalādikkhandhādibhedabhinnā dhammā suttantapiṭakepi otarantīti 『『dhammadharāti suttantapiṭakadharā』』icceva vuttaṃ. Na hi ābhidhammikabhāvena vinā nippariyāyato suttantapiṭakaññutā sambhavati. Dvemātikādharāti bhikkhubhikkhunimātikāvasena dvemātikādharāti vadanti, 『『vinayābhidhammamātikādharā』』ti yuttaṃ. Paripucchatīti sabbabhāgena pucchitabbaṃ pucchati. Tenāha 『『atthānatthaṃ kāraṇākāraṇaṃ pucchatī』』ti. Pariggaṇhātīti vicāreti.

Na evaṃ attho daṭṭhabboti evaṃ desanānukkamena attho na gahetabbo. Añño hi desanākkamo veneyyajjhāsayavasena pavattanato, añño paṭipattikkamo. Heṭṭhimena vā paricchedoti sīlasamādhipaññāsaṅkhātesu tīsu bhāgesu katthaci heṭṭhimanayena desanāya paricchedaṃ veditabbaṃ sīlena, katthaci uparimena bhāgena paññāya, katthaci dvīhipi bhāgehi sīlapaññāvasena. Idha pana sutte uparimena bhāgena paricchedo veditabboti vatvā taṃ dassento 『『tasmā』』tiādimāha. Yasmā vā bhagavā veneyyajjhāsayavasena paṭhamaṃ kalyāṇamittaṃ dassento arahattaṃ pavedetvā 『『tayidaṃ arahattaṃ imāya āraddhavīriyatāya hotī』』ti dassento vīriyārambhaṃ pavedetvā 『『svāyaṃ vīriyārambho iminā kalyāṇamittasannissayena bhavatī』』ti dassento nissayasampattiṃ pavedeti heṭṭhā dassitanidassanānurūpanti daṭṭhabbaṃ.

Dutiyapāpaṇikasuttavaṇṇanā niṭṭhitā.

Rathakāravaggavaṇṇanā niṭṭhitā.

1. Puggalavaggo

2. Samiddhasuttavaṇṇanā

3. Tatiyassa paṭhame ruccatīti kāyasakkhiādīsu puggalesu ativiya sundaratarapaṇītatarabhāvena te cittassa abhiruciuppādako katamoti pucchati. Saddhindriyaṃ dhuraṃ ahosi saddhādhuraṃ maggavuṭṭhānanti katvā, sesindriyāni pana kathanti āha 『『sesānī』』tiādi. Paṭividdhamaggovāti tīhipi therehi attano attano paṭividdhaarahattamaggo eva kathito, tasmā na sukaraṃ ekaṃsena byākātuṃ 『『ayaṃ…pe… paṇītataro cā』』ti. Bhummantareneva kathesi 『『tīsupi puggalesu aggamaggaṭṭhova paṇītataro』』ti.

Samiddhasuttavaṇṇanā niṭṭhitā.

1. Gilānasuttavaṇṇanā

我來為您直譯這段巴利文： 20. 第十"殊勝擔負"即持殊勝擔負,具精進。因義成就依智與精進故。故說"上擔負"等。"可售貨物"即應售之貨物。"已存錢"即依已藏置之錢。"流通"即依日日施捨受用而應流通之錢。"受用使用物"即受用使用之資具。"落入"即令落入,以自己財取令成落入行為。故說"邀請"。 "智力"即智之堅固性。"智精進"即與智俱之精進。因現法、來世、最上義差別由聞而成就,彼名為聞。顯示最勝之說故說"一部...多聞"。"已來"即以善轉起而善來。故說"熟練已轉"。論中所來善等蘊等差別之諸法于經藏中亦降臨,故唯說"持法即持經藏"。因無論師性不能無譬喻而知經藏。"持二本母"說依比丘、比丘尼本母而持二本母,說"持律論本母"為應理。"遍問"即一切分所應問而問。故說"問利與不利、因與非因"。"遍執取"即思察。 "不應如是見義"即不應依如是說次第取義。因一說次第依所化意樂而轉起,一修行次第。"或以下限"即于戒定慧三分中,于某處應知以下方法戒之說限量,于某處以上分慧,于某處以二分戒慧。於此經中應知以上分限量而說,為顯示此故說"故"等。或因世尊依所化意樂先顯示善友而說阿羅漢性,"此阿羅漢性由此精進性而有"為顯示此而說精進發起,"此精進發起由此依止善友而有"為顯示此而說依止圓滿,應知如下所示譬喻。 第二商人經註釋完。 車匠品註釋完。 3. 人品 1. 三彌經註釋 21. 第三品第一"喜愛"即問于身證等諸補特伽羅中以極殊勝美妙性而生心歡喜,何者。信根為擔負,即以信擔負為道出起故,余根如何故說"余"等。"已通達道"即三長老唯說自己已通達之阿羅漢道,故不易一向記說"此...更勝妙"。以地界差別而說"於三補特伽羅中唯上道者更勝妙"。 三彌經註釋完。 2. 病經註釋

1. Dutiye hitānīti bhabyāni. Vuddhikarānīti ārogyādivuddhikarāni. Anucchavikanti upaṭṭhānakiriyāya anurūpaṃ. Vātāpamārarogenāti vātarogena ca apamārarogena ca, vātanidānena vā apamārarogena. Niṭṭhappattagilānoti 『『iminā rogena na cirasseva marissatī』』ti niṭṭhaṃ patto gilāno. Khipitakaṃ nāma vamathurogo. Kacchūti thullakacchuābādho. Tiṇapupphakajaro visamavātasamphassajarogo. Yesanti yesaṃ rogānaṃ. Paṭijagganenāti paṭikāramattena. Phāsukanti byādhivūpasamanena sarīrassa phāsubhāvo. Byādhinidānasamuṭṭhānajānanena paṇḍito, paṭikārakiriyāya yuttakāritāya dakkho, uṭṭhānavīriyasampattiyā analaso.

Padaparamopuggalo kathito sammattaniyāmokkamanassa ayoggabhāvato. Alabhantova tathāgatappaveditaṃ dhammavinayaṃ savanāya okkamati niyāmaṃ kusalesu dhammesu sammattaṃ paccekabodhiṃ. Yanti, yato. Ovādaṃ labhitvāti ābhisamācārikavattaṃ ovādamattaṃ. Ettakopi hi tassa hitāvahoti. Tannissitovāti vipañcitaññunissitova hoti. Punappunaṃ desetabbova sammattaniyāmokkamanassa yoggabhāvato.

Gilānasuttavaṇṇanā niṭṭhitā.

1. Saṅkhārasuttavaṇṇanā

2. Tatiye vividhehi ākārehi ābādhanato byābādhova byābajjhaṃ, kāyikaṃ cetasikañca dukkhaṃ. Saha byābajjhena vattatīti sabyābajjhaṃ. Tenāha 『『sadukkha』』nti. Cetanārāsinti pubbacetanādirāsiṃ. Cetanaṃ punappunaṃ pavattento 『『rāsiṃ karoti piṇḍaṃ karotī』』ti ca vutto. Sadukkhanti nirantaradukkhaṃ. Tenāha 『『sābādhaṃ nirassāda』』nti. Atthīti ujukaṃ dukkhavedanā natthīti avattabbattā vuttaṃ. Aniṭṭhasabhāvattā aniṭṭhārammaṇattā ca dukkhapakkhikāva sā daṭṭhabbā. Na hi akusalavipākā iṭṭhā nāma atthī, kusalavipākā pana upekkhāvedanā tattha appāvasarā. Aṭṭhakathāyaṃ pana nirayassa dukkhabahulattā dukkhassa ca tattha balavatāya sā abbohārikaṭṭhāne ṭhitāti vuttaṃ. Upamaṃ katvā āhaṭo viseso viya sāmaññassa yathā ayopiṇḍirohino viya rūpānanti. Paṭibhāgaupamāti paṭibimbaupamā.

Te aggahetvāti heṭṭhimabrahmaloke aggahetvā. Vomissakasukhadukkhanti vimissakasukhadukkhaṃ pītimissakabhāvato. Kammanti pāpakammaṃ. Kammasīsena phalaṃ vadati. Kāmañcettha 『『abyābajjhaṃ lokaṃ upapajjatī』』ti āgataṃ, 『『abyābajjhā phassā phusantī』』ti pana vacanena lokuttaraphassāpi saṅgayhantīti 『『tīṇi sucaritāni lokiyalokuttaramissakāni kathitānī』』ti vuttaṃ.

Saṅkhārasuttavaṇṇanā niṭṭhitā.

1. Bahukārasuttavaṇṇanā

我來為您直譯這段巴利文： 22. 第二"有利"即可能的。"作增長"即作健康等增長。"適宜"即適合侍奉行為。"風癇病"即風病與癇病,或由風因之癇病。"已達盡頭病人"即"由此病不久將死"已達盡頭之病人。"嘔吐"即嘔吐病。"疥"即粗疥病。"草花熱"即不調風觸熱病。"彼等"即彼等諸病。"護理"即僅治療。"安樂"即由病平息之身體安樂。由知病因起而智,由治療行為適當而巧,由精進圓滿而不懶惰。 說鈍根補特伽羅因不適于入正性決定故。雖不得如來所說法律而為聽聞入于善法之正性決定即獨覺菩提。"彼"即由彼。"得教誡"即得威儀行教誡而已。因如是亦對彼有益。"依彼"即唯依廣慧者。應一再說示因適於入正性決定故。 病經註釋完。 3. 行經註釋 23. 第三以種種行相逼惱故逼惱即惱害,即身心苦。與惱害俱轉故為有惱害。故說"有苦"。"思堆"即前思等堆。一再轉起思故說"作堆作聚"。"有苦"即相續苦。故說"有病無味"。"有"因不能說直接無苦受故說。應見彼屬苦分因不可意自性與不可意所緣故。因無名為可意不善異熟,而善異熟舍受于彼少入。但註釋中說因地獄多苦且苦於彼強故,彼立於不明顯處。"譬喻而來"如以差別持來於共相,如鐵團發光者于諸色。"對應喻"即映像喻。 "不取彼等"即不取下梵世。"雜苦樂"即混合苦樂因與喜混合故。"業"即惡業。以業為首說果。此中雖來"生無惱害世界",但以"無惱害觸觸"言攝取出世間觸故,說"三善行說為世間出世間混合"。 行經註釋完。 4. 多所作經註釋;

1. Catutthe avassayaṃ gatoti vaṭṭadukkhaparimuttiyā avassayo mayhanti saraṇagamanakkamena upagato hoti. Satantikanti sapariyattidhammaṃ. Aggahitasaraṇapubbassāti aggahitapubbasaraṇassa. Akatābhinivesassa vasena vuttanti tasmiṃ attabhāve na kato saraṇagamanābhiniveso yenāti akatābhiniveso, tassa vasena vuttaṃ. Kāmaṃ pubbepi saraṇadāyako ācariyo vutto, pabbajjādāyakopi saraṇadāyakova. Pubbe pana upāsakabhāvāpādakavasena saraṇadāyako adhippeto. Idaṃ pana gahitapabbajjassa saraṇagamanaṃ. Pabbajā hi savisesaṃ saraṇagamananti pabbajjādāyako puna vutto. Eteti pabbajjādāyakādayo. Duvidhena paricchinnāti lokiyadhammasampāpako lokuttaradhammasampāpakoti dvippakārena paricchinnā, katābhinivesaakatābhinivesavasena vā. Uparīti paṭhamamaggato upari. Neva sakkotīti ācariyena katassa upakārassa mahānubhāvattā tassa patikāraṃ nāma kātuṃ na sakkoti.

Bahukārasuttavaṇṇanā niṭṭhitā.

1. Vajirūpamasuttavaṇṇanā

2. Pañcame aruiti purāṇaṃ duṭṭhavaṇaṃ vuccati. Ka-kāro padasandhikaroti arukūpamaṃ cittaṃ etassāti arukūpamacitto appamattakassapi dukkhassa asahanato. Sesapadadvayepi eseva nayo. Ittarakālobhāsenāti parittameva kālo ñāṇobhāsavirahena. Lagatīti kodhāsaṅgavasena kuppanto puggalo sammukhā, 『『kiṃ vadasī』』tiādinā parammukhā ca upanayhanavasena lagati, na taṇhāsaṅgavasena. Kuppatīti kujjhati. Byāpajjatīti vipannacitto hoti. Thaddhabhāvaṃ āpajjati īsakampi muduttābhāvato. Duṭṭhārukoti maṃsalohitānaṃ duṭṭhabhāvena pakatibhāvaṃ jahitvā ṭhito duṭṭhavaṇo. 『『Duṭṭhārutā』』tipi paṭhanti, tatthāpi tākāro padasandhikaro.

Tassāti duṭṭhārukassa. Savananti asucivisandanaṃ. Uddhumātassa viyāti kodhena uddhaṃ uddhaṃ dhumātakassa viya kodhūpāyāsassa avissajjanato. Caṇḍikatassāti kupitassa. Ettha ca kiñcāpi heṭṭhimamaggavajjhāpi kilesā tehi anuppattidhammataṃ āpāditattā samucchinnā, tathāpi tasmiṃ santāne aggamaggassa anuppannattā tattha appahīnāpi kilesā atthevāti katvā tesaṃ ñāṇānaṃ vijjūpamatā vuttā, na tehi maggehi pahīnānaṃ kilesānaṃ atthibhāvatoti daṭṭhabbaṃ.

Vajirūpamasuttavaṇṇanā niṭṭhitā.

1. Sevitabbasuttavaṇṇanā

我來為您直譯這段巴利文： 24. 第四"已至依止"即以"為脫輪迴苦之我依止"以皈依次第而已趨近。"有教"即有教法。"前未受皈依者"即前未受皈依者。"依未作確立說"即于彼生中未作皈依確立者依之說。雖前已說皈依施與師,出家施與者亦為皈依施與者。但前意為令成優婆塞而說皈依施與者。此則已受出家者之皈依。因出家特別為皈依故再說出家施與者。"此等"即出家施與者等。"二種限定"即成就世間法者、成就出世間法者為二種限定,或依已作確立、未作確立。"上"即初道以上。"不能"即因師所作利益大威力故不能名為作報恩。 多所作經註釋完。 5. 金剛喻經註釋 25. 第五"瘡"說為舊惡瘡。"ka"音為句連線。因不忍微小苦故"有瘡喻心者"。于餘二句亦如是方法。"少時光明"即因僅少時無智光明。"黏著"即瞋著故發怒者以"你說什麼"等當面後面由結恨而黏著,非由愛著。"發怒"即生瞋。"惱害"即成壞心。變得僵硬因毫無柔軟性。"惡瘡"即由肉血成惡性,舍離本性而住之惡瘡。亦讀作"duṭṭhārutā",其中"ta"音為句連線。 "彼"即惡瘡。"流"即不凈流出。"如腫脹"因瞋一再腫脹如不捨瞋惱。"暴躁"即發怒。此中雖下道所斷煩惱因已作不生法性故已斷,然因於彼相續中上道未生,彼處雖未斷煩惱亦有,故說彼等智如閃電,應見非說由彼等道所斷煩惱有性。 金剛喻經註釋完。 6. 應親近經註釋

1. Chaṭṭhe upasaṅkamitabboti kālena kālaṃ upasaṅkamitabbo. Allīyitabboti chāyāya viya vinā bhāvanāya nillīyitabbo. Punappunaṃ upāsitabboti abhiṇhaso upanisīditabbo. Anuddayāti mettāpubbabhāgo. Upasaṅkamituṃ vaṭṭatīti 『『etassa sīlena abhivuddhi bhavissatī』』ti upakāratthaṃ upasevanādi vaṭṭati.

Na paṭihaññissatīti 『『apehi, kiṃ etenā』』ti paṭikkhepābhāvato piyasīlattā na paṭihaññissati. Phāsu bhavissatīti dvīsu hi sīlavantesu ekena sīlassa vaṇṇe kathite itaro anumodati. Tena tesaṃ kathā phāsu ceva hoti pavattinī ca. Ekasmiṃ pana dussīle sati dussīlassa sīlakathā dukkathā, neva sīlakathā hoti, na phāsu hoti, na pavattinī. Dussīlassa hi sīlakathā aphāsu bhavissati. Sīlakathāya vuttamatthaṃ samādhipaññākathāsupi atidisati 『『samādhipaññākathāsupi eseva nayo』』ti. Dve hi samādhilābhino samādhikathaṃ sappaññā ca paññākathaṃ kathentā rattiṃ vā divasaṃ vā atikkamantampi na jānanti.

Tattha tattha paññāya anuggahessāmīti tasmiṃ tasmiṃ anuggahetabbe paññāya sodhetabbe vaḍḍhetabbe ca adhikasīlaṃ nissāya uppannapaññāya anuggahessāmīti attho. Tañca anuggaṇhanaṃ sīlassa asappāyānupakāradhamme vajjetvā tappaṭipakkhasevanena hotīti āha 『『sīlassa asappāye』』tiādi. Sīlassa asappāyānupakāradhammā nāma anācārāgocarādayo, tappaṭipakkhato upakāradhammā veditabbā. Tasmiṃ tasmiṃṭhāneti taṃtaṃsikkhākoṭṭhāsapadaṭṭhāne. Anuggaṇhāti nāmāti abhinnaṃ asaṃkiliṭṭhaṃ katvā anuggaṇhāti nāma. Khāraparissāvaneti rajakānaṃ ūsakhārādikhāraparissāvanapaṭe. Hāyatīti sīlādinā parihāyati. Seṭṭhaṃ puggalanti sīlādiguṇehi seṭṭhaṃ uttaritaraṃ uttamaṃ puggalaṃ.

Sevitabbasuttavaṇṇanā niṭṭhitā.

1. Jigucchitabbasuttavaṇṇanā

2. Sattame abbhuggacchatīti ettha abhi-saddāpekkhāya 『『na』』nti sāmiatthe upayogavacananti āha 『『assā』』ti 『『taṃ kho pana bhavanta』』ntiādīsu viya. Pāpako kittisaddoti lāmakabhāvena kathetabbasaddo. Gūthakūpo viya dussīlyanti etena dussīlassa gūthasadisattameva dasseti. Vacananti aniṭṭhavacanaṃ. Purimanayenevāti 『『gūthakūpo viya dussīlya』』ntiādinā pubbe vuttanayena. Sucimittoti sīlācārasuddhiyā sucimitto. Saha ayanti pavattantīti sahāyāti āha 『『sahagāmino』』ti.

Jigucchitabbasuttavaṇṇanā niṭṭhitā.

1. Gūthabhāṇīsuttavaṇṇanā

我來為您直譯這段巴利文： 26. 第六"應親近"即應時時親近。"應依附"即如依附陰影般應無修習而依附。"應一再親近"即應頻頻親近。"悲憫"即慈之前分。"親近適宜"即"此人將由戒增長"為利益故親近等適宜。 "不會拒絕"即因無"去,何須此"之拒絕,因有愛戒性故不會拒絕。"將安適"即於二持戒者中,一人說戒之功德時另一人隨喜。因此彼等言談既安適且持續。但於一不持戒者時,對不持戒者說戒為難說,既非戒談,不安適,不持續。因對不持戒者戒談將不安適。以戒談所說義類推于定慧談故說"于定慧談亦如是方法"。因二得定者說定談,具慧者說慧談,雖度過夜或日亦不知。 "于彼彼以慧攝持"即于彼彼應攝持、應凈化、應增長處,以依增上戒生起之慧攝持之義。彼攝持由避戒不適合無益法,修習其對治而有故說"戒之不適"等。戒之不適合無益法即非行非行處等,由其對治應知益法。"于彼彼處"即于彼彼學分支所依處。"名為攝持"即使不破不污染而名為攝持。"堿濾"即漂工之堿灰等堿濾布。"減損"即由戒等減損。"最勝人"即以戒等功德最勝、更上、最上之人。 應親近經註釋完。 7. 應厭惡經註釋 27. 第七"超越"此中因期待"abhi"音故"na"為主格義之對格語說"彼"如"彼尊者"等。"惡名聲"即以卑劣性而應說之聲。"如糞坑之惡戒"以此顯示惡戒者如糞相似性。"語"即不可意語。"如前方法"即如前以"如糞坑之惡戒"等所說方法。"凈友"即以戒行清凈之凈友。"伴侶"即同行故為伴侶故說"同行者"。 應厭惡經註釋完。 8. 糞語經註釋

1. Aṭṭhame gūthabhāṇīti gūthasadisavacanattā gūthabhāṇī. Yathā hi gūthaṃ nāma mahājanassa aniṭṭhaṃ hoti, evameva imassa puggalassa vacanaṃ devamanussānaṃ aniṭṭhaṃ hoti. Duggandhakathanti kilesāsucisaṃkiliṭṭhatāya gūthaṃ viya duggandhavāyanakathaṃ. Pupphabhāṇīti supupphasadisavacanattā pupphabhāṇī . Yathā hi phullāni vassikāni vā adhimuttikāni vā mahājanassa iṭṭhāni kantāni honti, evameva imassa puggalassa vacanaṃ devamanussānaṃ iṭṭhaṃ hoti kantaṃ. Pupphāni viyāti campakasumanādisugandhapupphāni viya. Sugandhakathanti sucigandhavāyanakathaṃ kilesaduggandhābhāvato. Madhubhāṇīti ettha 『『mudubhāṇī』』tipi paṭhanti. Ubhayatthāpi hi madhuravacanoti attho. Yathā hi catumadhuraṃ nāma madhuraṃ paṇītaṃ, evameva imassa puggalassa vacanaṃ devamanussānaṃ madhuraṃ hoti. Madhurakathanti kaṇṇasukhatāya pemanīyatāya ca saddato atthato ca madhurasabhāvakathaṃ. Attahetu vāti attano vā hatthapādādicchedanaharaṇahetu. Parahetu vāti etthāpi eseva nayo. Tenāha 『『attano vā』』tiādi.

『『Nelaṅgoti kho, bhante, sīlānametaṃ adhivacana』』nti sutte (saṃ. ni. 4.347) āgatattā vuttaṃ 『『ettha vuttasīlaṃ viyā』』ti. Pūreti guṇānaṃ pāripūriyaṃ. Sukumārāti apharusatāya mudukā komalā. Purassāti ettha pura-saddo tannivāsivācako daṭṭhabbo 『『gāmo āgato』』tiādīsu viya. Tenāha 『『nagaravāsīna』』nti. Manaṃ appāyati vaḍḍhetīti manāpā. Tenāha 『『cittavuddhikarā』』ti.

Gūthabhāṇīsuttavaṇṇanā niṭṭhitā.

1. Andhasuttavaṇṇanā

2. Navame andhotiādīsu pāḷipadesu paṭhamo diṭṭhadhammikabhogasaṃharaṇapaññācakkhuno ca samparāyikatthasādhanapaññācakkhuno ca abhāvā 『『andho』』ti vuccati dutiyopi, tatiyo pana dvinnampi bhāvā 『『dvicakkhū』』ti vuccati. Paññācakkhūti āyakosallabhūtā paññācakkhu. Tenāha 『『phātiṃ kareyyā』』ti. Adhamuttameti adhame ceva uttame ca. Paṭipakkhavasenāti paṭipakkhassa atthitāvasena. Sukkasappaṭibhāgāti sukkadhammehi pahāyakehi sappaṭibhāgāti jāneyya. Kaṇhasappaṭibhāgāti kaṇhadhammehi pahātabbehi sappaṭibhāgāti jāneyya.

Tathājātikāti yādisehi saputtadāraparijanasañātimittabandhavaggaṃ attānaṃ sukheti pīṇeti, tādisā bhogāpi na santi. Puññāni ca na karotīti samaṇabrāhmaṇakapaṇaddhikayācakānaṃ santappanavasena puññāni na karoti. Ubhayatthāti ubhayasmiṃ loke, ubhayasmiṃ vā attheti viggahoti dassento 『『idhaloke』』tiādimāha. Ubhayenāti vuttamatthaṃ yojetvā dassetuṃ 『『katha』』ntiādi vuttaṃ. Yasmiṃ ṭhāneti yasmiṃyeva ṭhāne. Na socatīti sokahetūnaṃ tattha abhāvato na socati.

Andhasuttavaṇṇanā niṭṭhitā.

1. Avakujjasuttavaṇṇanā

我來為您直譯這段巴利文： 28. 第八"糞語者"因言語如糞相似故為糞語者。因如糞為大眾不可意,如是此人言語對天人不可意。"惡臭語"即因煩惱不凈污染如糞而發惡臭之語。"花語者"因言語如妙花相似故為花語者。因如開放的茉莉或龍膽花為大眾可意喜愛,如是此人言語對天人可意喜愛。"如花"即如瞻波、素馨等香花。"香語"即發凈香之語因無煩惱惡臭故。"蜜語者"此中亦讀作"柔語者"。于兩處皆為甜語之義。因如四種蜜為甜美殊勝,如是此人言語對天人甜美。"甜語"即因悅耳可愛故於音聲和意義上具甜美性之語。"為己因"即為自己手足等擷取取走因。"為他因"此中亦如是方法。故說"為自己"等。 因經中來"尊者,無瑕即是戒之同義語"故說"如此中所說戒"。"滿"于功德圓滿。"柔軟"因非粗糙故柔和溫和。"前"此中應見"前"字表示彼住者如"村來"等。故說"城住者"。"意悅"即增長意故為意悅。故說"作心增長"。 糞語經註釋完。 9. 盲經註釋 29. 第九于"盲"等聖典詞中,初者因無現法財積聚慧眼和後世義成就慧眼故說為"盲",第二亦然,第三則因具二者故說為"二眼"。"慧眼"即成為利益善巧之慧眼。故說"令增長"。"下上"即于下和上。"依對治"即依對治之存在。"與白對應"即應知與白法能捨者對應。"與黑對應"即應知與黑法應舍者對應。 "如是生"即如何令子妻眷屬親友眷族群得樂、滿足之財亦無。"不作福"即不以滿足沙門婆羅門貧困行路乞者方式作福。"兩處"即顯示于兩世或兩義之分解而說"此世"等。"以兩"為顯示所說義結合而說"如何"等。"于處"即于任何處。"不憂"即因憂因於彼無故不憂。 盲經註釋完。 10. 顛倒經註釋

1. Dasame avakujjapaññoti nikkujjapañño. Tenāha 『『adhomukhapañño』』ti. Pubbapaṭṭhapanāti paṭhamārambho. Sanniṭṭhānanti kathāpariyosānaṃ. Appanāti desanāya niṭṭhāpanaṃ. Aneke vā anusandhiyoti yojetabbaṃ. Samādhi vātiādīsu lokuttaradhammā paramatthato sāsananti tadatthopādakasamādhi tassa ādīti vutto, tadāsannattā vipassanā, tassa mūlabhāvena ekadesattā maggo.

Sāsanassa pāripūrisuddhiyo nāma satthārā desitaniyāmeneva siddhā, tā panettha kathentassa vasena gahetabbāti dassetuṃ 『『anūnaṃ katvā desentī』』ti, 『『niggaṇṭhiṃ katvā desentī』』ti ca vuttaṃ. Tattha nijjaṭanti niggumbaṃ anākulaṃ. Niggaṇṭhinti gaṇṭhiṭṭhānarahitaṃ suviññeyyaṃ katvā.

Ākiṇṇānīti ākiritvā saṃkiritvā ṭhapitānīti attho. Tenāha 『『pakkhittānī』』ti. Ucchaṅgo viya ucchaṅgapañño puggalo daṭṭhabboti ucchaṅgasadisapaññatāya ucchaṅgapañño. Evaṃ paññā viya puggalopi ucchaṅgo viya hoti, tasmiṃ dhammānaṃ aciraṭṭhānatoti adhippāyena vuttaṃ. Yathā ca ucchaṅgasadisā paññā, evaṃ nikkujjakumbhasadisā paññā evāti daṭṭhabbā.

Saṃvidahanapaññāyāti 『『evaṃ kate idaṃ nāma bhavissatī』』ti evaṃ taṃtaṃatthakiccaṃ saṃvidhātuṃ samatthatāya vicāraṇapaññāya rahito. Seyyoti seṭṭho pāsaṃso. Pubbabhāgapaṭipadanti cittavisuddhiādikaṃ ariyamaggassa adhigamāya pubbabhāgapaṭipattiṃ.

Avakujjasuttavaṇṇanā niṭṭhitā.

Puggalavaggavaṇṇanā niṭṭhitā.

1. Devadūtavaggo

2. Sabrahmakasuttavaṇṇanā

我來為您直譯這段巴利文： 30. 第十"倒向慧"即翻倒慧。故說"下向慧"。"前安立"即最初開始。"決定"即話語終結。"安止"即教說完成。應結合"或多種關聯"。"定"等中出世間法勝義為教,故說令生彼義之定為彼等始,因彼鄰近故觀,因為彼根本故一分故道。 教之圓滿清凈即依師所說方式成就,此中應依說者方式取故,為顯示說"作無缺說"和"作無結說"。其中"無纏"即無叢、無亂。"無結"即作無結處、易解知。 "散佈"義為散亂堆放。故說"放入"。"腰慧"因慧如腰相似故為腰慧,應見腰如腰慧之人。如是慧如人亦如腰,依彼中法不久住之意趣而說。如慧如腰相似,應見如是慧如覆缽相似。 "無安排慧"即缺乏"如是作此將如是"如是能安排彼彼義務之思察慧。"勝"即最勝、可讚。"前分道"即心清凈等為證得聖道之前分修習。 顛倒經註釋完。 人品註釋完。 4. 天使品 1. 有梵經註釋

1. Catutthassa paṭhame sabrahmakānīti saseṭṭhakāni. Yesanti yesaṃ kulānaṃ. Puttānanti puttehi. Pūjitasaddayogena hi idaṃ karaṇatthe sāmivacanaṃ. Tenāti āhārādinā. Paṭijaggitā gopitāti yathākālaṃ tassa tassa dātabbassa dānena veyyāvaccassa ca karaṇena paṭijaggitā ceva uppannānatthappaharaṇena gopitā ca honti. Tesanti mātāpitūnaṃ. Brahmādibhāvasādhanatthanti tesaṃ guṇānaṃ atthitāya loke brahmā nāma vuccati, ācariyo nāma vuccati, āhuneyyo nāma vuccati, te mātāpitūnaṃ puttakaṃ paṭilabhantīti dassanavasena nesaṃ brahmādibhāvasādhanatthaṃ 『『bahukārā』』ti, vatvā taṃ tesaṃ bahukārataṃ nānākārato dassetuṃ 『『āpādakā』』tiādi vuttaṃ. Mātāpitaro hi puttānaṃ jīvitassa āpādakā, sarīrassa posakā, ācārasamācārānaṃ sikkhāpakā sakalassapi imassa lokassa dassetāro. Tenāha 『『puttānaṃ hī』』tiādi. Iṭṭhārammaṇaṃ tāva te dassentu, aniṭṭhārammaṇaṃ kathanti? Tampi dassetabbameva vajjanīyabhāvajānāpanatthaṃ.

Avijahitā hontīti tāsaṃ bhāvanāya brahmānaṃ brahmaloke uppannattā avijahitā honti bhāvanā. Lobhanīyavayasmiṃ paṭhamayobbane ativiya mudubhāvappattadassanatthaṃ satavihataggahaṇaṃ. Pāṭiyekkanti visuṃ. Iminā kāraṇenāti iminā yathāvuttena puttesu pavattitehi atikkamena mettādisamuppattisaṅkhātena kāraṇena.

Tharusippanti asisattikuntakalāpādiāyudhasippaṃ. Muddāgaṇanāti aṅgulisaṃkocanādinā hatthamuddāya gaṇanā. Ādisaddena pāṇādīnaṃ saṅgaho. Pacchācariyā nāma mātāpitūnaṃ santike uggahitagahaṭṭhavattasseva puggalassa yathāsakaṃ hatthācariyādīnaṃ sippaggāhāpananti katvā sabbapaṭhamaṃ ācariyā nāmāti yojetabbaṃ. Ānīya hutaṃ āhutaṃ. Pakārehi hutaṃ pāhutaṃ. Abhisaṅkhatanti tasseva vevacanaṃ.

Namo kareyyāti sāyaṃ pātaṃ upaṭṭhānaṃ gantvā 『『idaṃ mayhaṃ uttamapuññakkhetta』』nti namakkāraṃ kareyya. Tāya naṃ pāricariyāyāti ettha nanti nipātamattaṃ, yathāvuttaparicaraṇenāti attho . Atha vā pāricariyāyāti bharaṇakiccakaraṇakulavaṃsappatiṭṭhānāpanādinā pañcavidhaupaṭṭhānena. Vuttañhetaṃ –

『『Pañcahi kho, gahapatiputta, ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhātabbā – 『bhato nesaṃ bharissāmi, kiccaṃ nesaṃ karissāmi, kulavaṃsaṃ ṭhapessāmi, dāyajjaṃ paṭipajjāmi, atha vā pana petānaṃ kālakatānaṃ dakkhiṇaṃ anuppadassāmī』ti. Imehi kho, gahapatiputta, pañcahi ṭhānehi puttena puratthimā disā mātāpitaro paccupaṭṭhitā pañcahi ṭhānehi puttaṃ anukampanti, pāpā nivārenti, kalyāṇe nivesenti, sippaṃ sikkhāpenti, patirūpena dārena saṃyojenti, samaye dāyajjaṃ niyyādentī』』ti (dī. ni. 3.267).

Apica yo mātāpitaro tīsu vatthūsu abhippasanne katvā sīlesu vā patiṭṭhāpetvā pabbajjāya vā niyojetvā upaṭṭhahati, ayaṃ mātāpitūpaṭṭhākānaṃ aggoti veditabbo. Sā panāyaṃ pāricariyā puttassa ubhayalokahitasukhāvahāti taṃ dassetuṃ 『『idheva naṃ pasaṃsanti, pecca sagge pamodatī』』ti vuttaṃ. Pasaṃsantīti 『『ayaṃ puggalo matteyyo petteyyo saggasaṃvattaniyaṃ paṭipadaṃ pūretī』』ti idheva naṃ pasaṃsanti. Āmodati ādito paṭṭhāya modappattiyā. Pamodati nānappakāramodasampavattiyā.

Sabrahmakasuttavaṇṇanā niṭṭhitā.

1. Ānandasuttavaṇṇanā

我來為您直譯這段巴利文： 31. 第四品第一"有梵"即有最勝。"彼等"即彼等諸家。"諸子"即被諸子。因結合"尊敬"音故此為具格義之屬格。"彼"即以食等。"護養保護"即以適時應施彼彼之施與及作服侍而護養,以除已生諸不利而保護。"彼等"即父母。"為成就梵等性"即因彼等功德存在於世間名為梵,名為師,名為應供養,子得父母以見此故,為成就彼等梵等性說"多所作",為顯示彼等多所作性從多方面而說"生育者"等。因父母為子生命之生育者,身體之養育者,行儀之教導者,此一切世間之顯示者。故說"對子"等。且讓彼等顯示可意所緣,如何說不可意所緣?彼亦應顯示為令知應避性。 "不捨離"即因由彼修習生於梵天為梵故修習為不捨離。取"百轉"為顯示可愛年齡初青年極成柔軟性。"個別"即別異。"以此因"即以如是所說對子等所行超越而生慈等之所說因。 "硬技藝"即劍矛弓箭等武器技藝。"印算"即以屈指等手印之算。以"等"音攝受生等。"后師"名為于父母處學得居士行之人令學各自劍師等技藝而成,應結合名為一切最初之師。"持來所供"即持來供獻。"種種供"即以種種供獻。"已作"即彼之同義語。 "應敬禮"即往朝夕侍奉而"此是我最上福田"應作敬禮。"以彼侍奉"此中"彼"為助詞,義為以如所說侍奉。或"以侍奉"即以養護、作事務、建立家族等五種侍奉。因說此： "居士子,子以五事應侍奉父母為東方――'已養育我當養育彼等,當作彼等事務,當建立家族,當繼承遺產,或者將為已死亡諸亡者作佈施。'居士子,子以此五事侍奉父母為東方,父母以五事憐愍子――令遠離惡,令住善,教習技藝,結合適當妻子,適時付與遺產。" 又使父母於三寶生凈信,或令住于戒,或令從事出家而侍奉,此應知為侍奉父母者之最上。彼侍奉為子帶來兩世利樂故,為顯示此而說"於此世已讚歎,死後歡喜于天界"。"讚歎"即"此人孝順父母,修行趣天之行"而於此世讚歎彼。"喜"即從最初得喜。"歡喜"即種種喜之轉起。 有梵經註釋完。 2. 阿難經註釋

1. Dutiye tathājātikoti tathāsabhāvo. Cittekaggatālābhoti cittekaggatāya adhigamo. Rūpameva kilesuppattiyā kāraṇabhāvato rūpanimittaṃ. Esa nayo sesesupi. Sassatādinimittanti sassatucchedabhāvanimittaṃ. Puggalanimittanti puggalābhinivesananimittaṃ. Dhammanimittanti dhammārammaṇasaṅkhātaṃ nimittaṃ. 『『Siyā nu kho, bhante』』ti therena puṭṭho bhagavā 『『siyā』』ti avoca lokuttarasamādhippaṭilābhaṃ sandhāya. So hi nibbānaṃ santaṃ paṇītanti ca passati. Tenāha 『『idhānandā』』tiādi.

Nibbānaṃsantanti samāpattiṃ appetvāti nibbānaṃ santanti ābhujitvā phalasamāpattiṃ appetvā . Divasampītiādinā asaṅkhatāya dhātuyā accantasantapaṇītādibhāvaṃ dasseti. Aṭṭhavidheti 『『santaṃ paṇītaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbāna』』nti evaṃ aṭṭhavidhe ābhogasaññite samannāhāre. Niddhāraṇe cetaṃ bhummaṃ. Imasmiṃ ṭhāne…pe… labbhantevāti 『『idhānanda, bhikkhuno evaṃ hotī』』ti āgate imasmiṃ suttappadese ekopi ābhogasamannāhāro cepi sabbe aṭṭhapi ābhogasamannāhārā labbhanteva samannāharataṃ atthāvahattā.

Ñāṇena jānitvāti vipassanāñāṇasahitena maggañāṇena jānitvā. Parāni ca oparāni ca cakkhādīni āyatanāni. Santatāyāti paṭippassaddhitāya. Kāyaduccaritādidhūmavirahitoti kāyaduccaritādi eva santāpanaṭṭhena dhūmo, tena virahito. Anīghoti apāpo. Jātijarāgahaṇeneva byādhimaraṇampi gahitamevāti tabbhāvabhāvatoti vuttaṃ.

Ānandasuttavaṇṇanā niṭṭhitā.

1. Sāriputtasuttavaṇṇanā

2. Tatiye, 『『sāriputta, mayā saṃkhittena desitaṃ dhammaṃ tādisenapi na sukaraṃ viññātu』』nti iminā adhippāyeneva vadanto therassa ñāṇaṃ sabbamatikkamaṃ. Aññātāro ca dullabhāti hi iminā sāmaññavacanena sāriputtattherampi antogadhaṃ katvā dassento tenapi attano desanāya duppaṭividdhabhāvaṃ dasseti.

Sammāti hetunā kāraṇena. Tenāha 『『upāyenā』』tiādi. Mānābhisamayāti mānassa dassanābhisamayā. Pahānābhisamayoti ca dassanābhisamayoti ca pariññābhisamayo vutto. Arahattamaggo hi pariññākiccasiddhiyā kiccavasena mānaṃ passati, asammohappaṭivedhavasenāti vuttaṃ hoti, ayamassa dassanābhisamayo. Tena diṭṭho pana pahānābhisamayo ca. Dassanābhisamayena hi pariññābhisamayameva pahīyati. Diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya ayamassa pahānābhisamayo . Aṭṭhakathāyaṃ pana pahānābhisamayassa dassanābhisamayanānantariyakattā 『『pahānābhisamayena』』icceva vuttaṃ. Pahānābhisamaye hi gahite dassanābhisamayo gahitova hoti.

Antamakāsidukkhassāti arahattamaggena mānassa pahīnattā ye ime 『『kāyabandhanassa anto jīrati (cūḷava. 278), haritantaṃ vā』』ti (ma. ni. 1.304) evaṃ vuttaantimamariyādanto ca 『『antamidaṃ, bhikkhave, jīvikāna』』nti (saṃ. ni. 3.80; itivu. 91) evaṃ vuttalāmakanto ca 『『sakkāyo eko anto』』ti (saṃ. ni.

我來為您直譯這段巴利文： 32. 第二"如是性"即如是自性。"得心一境性"即證得心一境性。"色相"為煩惱生起之因性故唯色為相。于其餘亦如是方法。"常等相"即常斷性相。"補特伽羅相"即補特伽羅執著相。"法相"即名為法所緣之相。"尊者,會有嗎"長老如是問時,世尊說"會有"是關於證得出世間定。因彼見涅槃寂靜殊勝。故說"此中阿難"等。 "涅槃寂靜"即專注定即觀"涅槃寂靜"而入果定。以"日"等顯示無為界極寂靜殊勝性。"八種"即如是"寂靜、殊勝、一切行寂止、一切依棄捨、愛盡、離貪、滅、涅槃"如是八種意向名為作意。此為處格之限定。"於此處...乃至...亦得"即于"此中阿難,比丘如是"所來此經文處,若一意向作意乃至若一切八意向作意皆得,因作意有益故。 "以智知"即以與觀智俱之道智而知。"彼岸與此岸"即眼等諸處。"寂靜性"即止息性。"無煩惱煙"即身惡行等即是煩惱因為熱惱義,無彼。"無苦"即無惡。取"生老"即已取病死,故說"由彼性成彼性"。 阿難經註釋完。 3. 舍利弗經註釋 33. 第三"舍利弗,我略說之法,如是者亦不易了知"以此意趣而說超越長老之智。因以"了知者難得"此共通語攝舍利弗長老於內而顯示,顯示連他對自己教說亦難通達。 "正"即以因由理由。故說"以方便"等。"慢現觀"即慢之見現觀。說"斷現觀"和"見現觀"即遍知現觀。因阿羅漢道以遍知作用成就,由作用見慢,以無癡通達之義,此為彼見現觀。由彼所見亦為斷現觀。因由見現觀即遍知現觀而斷。如見毒者之見有毒眾生之命,此為彼斷現觀。但註釋中因斷現觀與見現觀無間性故只說"以斷現觀"。因取斷現觀已取見現觀。 "作苦邊"即因由阿羅漢道已斷慢故,如此等所說"身繫之邊壞","青邊"如是所說極限邊及"此是活命邊,諸比丘"如是所說劣邊及"有身為一邊"如是所說

3.103) evaṃ vuttakoṭṭhāsanto ca 『『esevanto dukkhassa sapaccayasaṅkhayā』』ti evaṃ vuttakoṭṭhāsanto cāti cattāro antā, tesu sabbasseva vaṭṭadukkhassa aduṃ catutthakoṭisaṅkhātaṃ antamakāsi, paricchedaṃ parivaṭumaṃ akāsi, antimasamudayamattāvasesaṃ dukkhamakāsīti vuttaṃ hoti. Tenāha 『『vaṭṭadukkhassa antamakāsī』』ti.

Nanu ca 『『pahāna』』nti imassa niddese nibbānaṃ āgataṃ? Idha paṭippassaddhippahānasaṅkhātaṃ arahattaphalaṃ vuttaṃ, tasmā niddesenāyaṃ vaṇṇanā virujjhatīti āha 『『niddese panā』』tiādi. Tattha tāni padāni āgatānīti tasmiṃ niddese 『『pahānaṃ vūpasamaṃ paṭinissagga』』ntiādīni (cūḷani. 75 udayamāṇavapucchāniddeso) padāni āgatāni.

Dhammatakkapurejavanti iminā tasmiṃ catutthajjhānavimokkhe ṭhatvā jhānaṅgāni vipassitvā adhigataṃ arahattavimokkhaṃ vadati. Arahattavimokkhassa hi maggasampayuttasammāsaṅkappasaṅkhāto dhammatakko purejavo hoti.

Sāriputtasuttavaṇṇanā niṭṭhitā.

1. Nidānasuttavaṇṇanā

我來為您直譯這段巴利文： 3.103) 如是所說分位邊及"此為有因滅盡苦之邊"如是所說分位邊,此四邊中,對一切輪迴苦作第四邊際名為邊,作界限圍繞,作最後生起殘餘之苦之義。故說"作輪迴苦之邊"。 然而在"斷"之解說中來涅槃?此處說名為止息斷之阿羅漢果,故此註釋與解說不矛盾而說"但于解說"等。其中"彼等詞來"即于彼解說"斷、止息、舍離"等詞已來。 "法尋先行"以此說住于彼第四禪解脫,觀察禪支而證得阿羅漢解脫。因對阿羅漢解脫,道相應正思惟名為法尋為先行。 舍利弗經註釋完。 4. 因緣經註釋;

1. Catutthe piṇḍakaraṇatthāyāti āyūhanavasena rāsikaraṇatthāya. Abhinnānīti ekadesenapi akhaṇḍitāni. Bhinnakālato paṭṭhāya hi bījaṃ bījakiccāya na upakappati. Apūtīnīti udakatemanena pūtibhāvaṃ na upagatāni. Pūtibījañhi bījatthāya na upakappati. Tenāha 『『pūtibhāvena abījattaṃ appattānī』』ti. Na vātena na ca ātapena hatānīti vātena ca ātapena ca na hatāni, nirojataṃ na pāpitāni. Nirojañhi kasaṭabījaṃ bījatthāya na upakappati. Sārādānīti taṇḍulasārassa ādānato sārādāni. Nissārañhi bījaṃ bījatthāya na upakappati. Tenāha 『『gahitasārānī』』ti, patiṭṭhitasārānīti attho. Sannicayabhāvena sukhaṃ sayitānīti cattāro māse koṭṭhapakkhittaniyāmeneva sukhasayitāni.

Kammavibhattīti kammavibhāgo. Diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Paccupannabhavato anantaraṃ veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Aparapariyāyavedanīyanti diṭṭhadhammānantarabhavato aññasmiṃ attabhāvapariyāye attabhāvaparivatte veditabbaphalaṃ kammaṃ. Paṭipakkhehi anabhibhūtatāya paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyakammaṃ nāma. Sā hi vuttākārena balavatī javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā āsevanālābhena appavipākatāya ca paṭhamajavanacetanā itaradvayaṃ viya pavattasantānuparamāpekkhaṃ okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ phalaṃ deti. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhippayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammanti ahosi eva kammaṃ, na tassa vipāko ahosi atthi bhavissati cāti evaṃ veditabbaṃ kammaṃ.

Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha 『『sattamajavanacetanā』』ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā purimajavanacetanāhi laddhāsevanā ca samānā anantarattabhāve vipākadāyinī upapajjavedanīyakammaṃ nāma. Purimaupamāyayevāti migaluddakopamāyayeva.

Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti. Yaṃ garukanti yaṃ akusalaṃ mahāsāvajjaṃ, kusalañca mahānubhāvaṃ kammaṃ. Kusalaṃ vā hi hotu akusalaṃ vā, yaṃ garukaṃ mātughātādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tenāha 『『kusalākusalesu panā』』tiādi. Yaṃ bahulanti yaṃ bahulaṃ abhiṇhaso kataṃ samāsevitaṃ. Tenāha 『『kusalākusalesu pana yaṃ bahulaṃ hotī』』tiādi. Yadāsannaṃ nāma maraṇakāle anussaritaṃ kammaṃ, āsannakāle kate pana vattabbameva natthīti āha 『『yaṃ pana kusalākusalesu āsannamaraṇe』』tiādi. Anussaritunti paribyattabhāvena anussarituṃ.

我來為您直譯這段巴利文： 34. 第四"為聚集"即為積聚之行作。"未破"即無一部分破壞。因從破壞時起種子不適于種子作用。"未腐"即未因水濕而達腐敗性。因腐敗種子不適于種子目的。故說"未因腐敗達非種性"。"不為風與熱所害"即不為風和熱所害,未達無活力性。因無活力之壞種子不適于種子目的。"持精"即因取米精而持精。因無精種子不適于種子目的。故說"已取精"，義為已住精。"善藏積而安臥"即如放入糧倉四個月般善安臥。 "業分別"即業差別。"現法"即說眼前之現在自體,于彼應受之果業為現法受業。于現有之後應受果之業為生受業。"後後受"即于現法後生之外其他自體轉中應受果之業。因不為對治所勝,由因緣殊勝而得殊勝故成有力,由如是前行之力而特勝運轉之第一速行思於此生即能與果名為現法受業。因彼如是有力,于速行相續中由具功德差別運轉利害力得修習,少異熟性故,第一速行思不如其他二者需待相續轉起終止及得機會之業,如此處花開般只給運轉異熟果。"如是不能"即業之與異熟果名為依託資具等其他因緣和合而有,因彼無故不能於此生給異熟果。"成過去業"即只成過去業,其異熟果非已有、有、當有,應如是知之業。 "成就義"即佈施等、殺生等義之成就者。何者?說"第七速行思"。因彼決定思如所說方式得殊勝,由前速行思得修習,同樣能於後生給異熟果名為生受業。"如前喻"即如獵人喻。 "若有輪迴轉起"以此顯示若無輪迴轉起則住於過去業品,因無成熟機會故。"何者重"即何者不善大罪過,或善大威力之業。因或善或不善,何者重如殺母等業或廣大業,彼即先成熟。故說"于善不善"等。"何者多"即何者多數頻繁所作已修習。故說"于善不善何者多"等。名為"何者近"即死時憶念之業,于近時所作則無所說。故說"于善不善死亡近"等。"憶念"即以明顯性憶念。

Tesaṃ abhāveti tesaṃ yaṃgarukādīnaṃ tiṇṇaṃ kammānaṃ abhāve. Yattha katthaci vipākaṃ detīti paṭisandhijanakavasena vipākaṃ deti. Paṭisandhijanakavasena hi garukādikammacatukkaṃ vuttaṃ. Tattha garukaṃ sabbapaṭhamaṃ vipaccati, garuke asati bahulīkataṃ, tasmiṃ asati yadāsannaṃ , tasmiṃ asati 『『kaṭattā vā panā』』ti vuttaṃ purimajātīsu katakammaṃ vipaccati. Bahulāsannapubbakatesu ca balābalaṃ jānitabbaṃ. Pāpato pāpantaraṃ kalyāṇañca, kalyāṇato kalyāṇantaraṃ pāpañca bahulīkataṃ. Tato mahatova pubbakatādi appañca bahulānussaraṇena vippaṭisārādijananato, paṭipakkhassa aparipuṇṇatāya āraddhavipākassa kammassa kammasesassa vā aparapariyāyavedanīyassa aparikkhīṇatāya santatiyā pariṇāmavisesatoti tehi tehi kāraṇehi āyūhitaphalaṃ paṭhamaṃ vipaccati. Mahānāradakassapajātake (jā. 2.22.1153 ādayo) videharañño senāpati alāto, bījako dāso, rājakaññā rucā ca ettha nidassanaṃ. Tathā hi vuttaṃ bhagavatā –

『『Tatrānanda, yvāyaṃ puggalo idha pāṇātipātī…pe… micchādiṭṭhi. Kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati, pubbe vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, pacchā vāssa taṃ kataṃ hoti pāpakammaṃ dukkhavedanīyaṃ, maraṇakāle vāssa hoti micchādiṭṭhi samattā samādinnā, tena so kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjatī』』ti –

Ādi . Sabbaṃ mahākammavibhaṅgasuttaṃ (ma. ni.

我來為您直譯這段巴利文： "彼等無"即彼等重等三業之無。"于任何處給異熟果"即以結生生起方式給異熟果。因以結生生起方式說重等四業。其中重業最先成熟,無重業時則多作,無彼時則近,無彼時則如說"或由作"而過去生所作業成熟。于多、近、前作中當知力弱,從惡至另惡及善,從善至另善及惡為多作。從彼大前作等及小由多憶念生悔等,因對治不圓滿,已開始異熟之業或業餘或後後受未盡故相續特殊成熟,由彼彼因緣積集之果先成熟。大那羅陀迦葉本生中毗提訶王將軍阿拉托、種子奴、王女茹查為此中例證。如是世尊說： "此中阿難,若此人於此殺生...乃至...邪見。身壞命終生於惡趣、墮處、險難、地獄,或前作彼惡業應受苦,或後作彼惡業應受苦,或死時有邪見完全執取,由彼身壞命終生於惡趣、墮處、險難、地獄"等。 一切大業分別經

3.303) vitthāretabbaṃ. Kiṃ bahunā. Yaṃ taṃ tathāgatassa mahākammavibhaṅgañāṇaṃ, tassevāyaṃ visayo, yadidaṃ tassa tassa kammassa tena tena kāraṇena pubbāparavipākatā samatthīyati.

Idāni janakādikammacatukkaṃ vibhajanto 『『janakaṃ nāmā』』tiādimāha. Pavattiṃ na janetīti pavattivipākaṃ na janeti. Paṭhamanaye janakakammassa paṭisandhivipākamattasseva vuttattā tassa pavattivipākadāyakattampi anujānanto 『『aparo nayo』』tiādimāha. Tattha paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Sukhadukkhasantānassa nāmarūpappabandhassa vā cirataraṃ pavattihetubhūtaṃ upatthambhakaṃ. Tenāha 『『sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī』』ti. Upapīḷakaṃ sukhadukkhappabandhe pavattamāne saṇikaṃ saṇikaṃ hāpeti. Tenāha 『『sukhadukkhaṃ pīḷeti bādheti, addhānaṃ pavattituṃ na detī』』ti.

Vātakāḷako mahallako core ghātetuṃ na sakkotīti so kira mahallakakāle ekappahārena sīsaṃ chindituṃ na sakkoti, dve tayo vāre paharanto manusse kilameti, tasmā te evamāhaṃsu. Anulomikaṃ khantiṃ paṭilabhitvāti sotāpattimaggassa orato anulomikaṃ khantiṃ labhitvā . Taruṇavacchāya gāviyā madditvā jīvitakkhayaṃ pāpitoti ekā kira yakkhinī dhenuvesena āgantvā ure paharitvā māresi, taṃ sandhāyetaṃ vuttaṃ. Nagare bhavo nāgariyo.

Ghātetvāti upacchinditvā. Kammassa upacchindanaṃ nāma tassa vipākappaṭibāhanamevāti āha 『『tassa vipākaṃ paṭibāhitvā』』ti. Tañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ 『『attano vipākassa okāsaṃ karotī』』ti. Vipaccanāya katokāsaṃ kammaṃ vipakkammeva nāma hotīti āha 『『evaṃ pana kammena kate okāse taṃ vipākaṃ uppannaṃ nāma vuccatī』』ti. Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti. Upaghātakaṃ pana dubbalakammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Kiñci bahvābādhatādipaccayūpasannipātena vipākassa vibādhakaṃ upapīḷakaṃ, tathā vipākasseva upacchedakaṃ. Upaghātakakammaṃ pana upaghātetvā attano vipākassa okāsakaraṇena vipaccane sati janakameva siyā. Janakādibhāvo nāma vipākaṃ pati icchitabbo, na kammaṃ patīti vipākasseva upaghātakatā yuttā viya dissati, vīmaṃsitabbaṃ.

Aparo nayo – yasmiṃ kamme kate paṭisandhiyaṃ pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā upabrūhanapaccayuppattiyā janakasāmatthiyānurūpaṃ parisuddhiciratarappabandhā hoti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ vā akusalaphalaṃ vā yena paccanīkabhūtena rogadhātuvisamatādinimittatāya vibādhayati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalaṃ vicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakanti ayamettha sāro.

Tattha keci dutiyassa kusalabhāvaṃ itthattamāgatassa appābādhadīghāyukatāsaṃvattanavasena, pacchimānaṃ dvinnaṃ akusalabhāvaṃ bahvābādhaappāyukatāsaṃvattanavasena vaṇṇenti. Tathā ca vuttaṃ majjhimanikāye cūḷakammavibhaṅgasuttavaṇṇanāyaṃ (ma. ni. aṭṭha.

我來為您直譯這段巴利文： 3.303) 應詳說。何須多言。彼如來大業分別智,此唯是彼境界,即此彼業由此彼因緣前後異熟性成就。 今分別能生等四業而說"名為能生"等。"不生轉起"即不生轉起異熟。因第一說中只說能生業之結生異熟,故允許彼轉起異熟施與性而說"另一說"等。其中由結生施與等方式異熟相續之生起者為能生。樂苦相續、名色相續長時轉起因緣者為支援。故說"支援樂苦,令長時轉起"。壓迫於樂苦相續轉起時漸漸減損。故說"壓迫、妨害樂苦,不令長時轉起"。 風黑老者不能殺盜賊,因彼于老時不能一擊斷頭,擊二三次而令人疲勞,故彼等如是說。"得順忍"即得預流道以下之順忍。"被幼牛之牛踏死"即一夜叉以牝牛形來以胸撞擊而殺死,關於此而如是說。城中生者為城人。 "殺"即斷。業之斷名為遮其異熟故說"遮其異熟"。彼由自異熟生起作機會故說"為自異熟作機會"。成熟已作機會之業即名為已熟故說"如是業已作機會,彼異熟名為已生"。壓迫業斷他異熟,不自與自異熟。但斷壞弱業而生自異熟,此為彼等差別。某由多病等因緣和集而為異熟妨害者為壓迫,如是為異熟之斷者。但斷壞業由斷壞而為自異熟作機會而成熟時即成能生。能生等性應對異熟欲求,不對業故似異熟之斷壞性適當,應審察。 另一說 - 作何業而於結生及轉起有異熟作色生起,彼為能生。但作何業而由生障礙斷因緣不生起,由增長因緣生起,隨能生力而清凈長時相續,彼為支援。由能生所生善果或不善果,由對治性而以病界不調等為因而妨害者,彼為壓迫。但由何業隨能生力雖堪長時相續之果,由斷因緣生起而損害斷絕,彼為斷壞。此中此為要義。 其中某些人讚嘆第二善性隨順此性而來,由少病長壽等轉起,后二不善性由多病短壽等轉起。如是于中部《小業分別經》注中說<.Assistant>

3.290) –

『『Cattāri hi kammāni – upapīḷakaṃ, upacchedakaṃ, janakaṃ, upatthambhakanti. Balavakammena hi nibbattaṃ pavatte upapīḷakaṃ āgantvā atthato evaṃ vadati nāma 『sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, catūsuyeva taṃ apāyesu nibbattāpeyyaṃ. Hotu, tvaṃ yattha katthaci nibbatta, ahaṃ upapīḷakakammaṃ nāma taṃ pīḷetvā nirojaṃ niyūsaṃ kasaṭaṃ karissāmī』ti. Tato paṭṭhāya taṃ tādisaṃ karoti. Kiṃ karoti? Parissayaṃ upaneti, bhoge vināseti.

『『Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātu assādo vā sukhaṃ vā na hoti, mātāpitūnaṃ pīḷāva uppajjati. Evaṃ parissayaṃ upaneti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogā udakaṃ patvā loṇaṃ viya rājādīnaṃ vasena nassanti, kumbhadohanadhenuyo khīraṃ na denti, sūratā goṇā caṇḍā honti, kāṇā honti, khañjā honti, gomaṇḍale rogo patati, dāsādayo vacanaṃ na karonti, vāpitaṃ sassaṃ na jāyati, gehagataṃ gehe, araññagataṃ araññe nassati, anupubbena ghāsacchādanamattaṃ dullabhaṃ hoti, gabbhaparihāro na hoti, vijātakāle mātu thaññaṃ chijjati, dārako parihāraṃ alabhanto pīḷito nirojo niyūso kasaṭo hoti. Idaṃ upapīḷakakammaṃ nāma.

『『Dīghāyukakammena pana nibbattassa upacchedakakammaṃ āgantvā āyuṃ chindati. Yathā hi puriso aṭṭhusabhagamanaṃ katvā saraṃ khipeyya, tamañño dhanuto muttamattaṃ muggarena paharitvā tattheva pāteyya, evaṃ dīghāyukakammena nibbattassa upacchedakakammaṃ āyuṃ chindati. Kiṃ karoti? Corānaṃ aṭaviṃ paveseti, vāḷamacchodakaṃ otāreti, aññataraṃ vā pana saparissayaṭhānaṃ upaneti. Idaṃ upacchedakakammaṃ nāma. 『Upaghātaka』ntipi etasseva nāmaṃ. Paṭisandhinibbattakaṃ pana kammaṃ janakakammaṃ nāma. Appabhogakulādīsu nibbattassa bhogasampadādikaraṇena upatthambhakakammaṃ upatthambhakakammaṃ nāma.

『『Parittakammenapi nibbattaṃ etaṃ pavatte pāṇātipātādiviratikammaṃ āgantvā atthato evaṃ vadati nāma 『sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, devalokeyeva taṃ nibbattāpeyyaṃ, hotu, tvaṃ yattha katthaci nibbatta, ahaṃ upatthambhakakammaṃ nāma upatthambhaṃ te karissāmī』ti upatthambhaṃ karoti. Kiṃ karoti? Parissayaṃ nāseti, bhoge uppādeti.

我來為您直譯這段巴利文： 3.290) - "有四業 - 壓迫、斷絕、能生、支援。因由強力業所生,于轉起壓迫業來實際如是說:'若我先知,不令你於此生,令你生於四惡趣。好吧,你隨處生,我名為壓迫業將壓迫你成無精無液廢物。'從此使彼如是。作何?帶來危險,毀壞財富。 其中從童子入母胎生起時起,母無享受或樂,父母生起苦惱。如是帶來危險。又從童子入母胎生起時起,家中財富如水中鹽由王等而失,擠奶牛不出奶,馴順牛成兇暴,成瞎,成跛,牛群有病,奴僕等不聽命,已種稻不生,家裡物在家失,林中物在林失,漸漸衣食難得,胎兒無護養,生產時母乳斷,童子不得護養而受壓迫成無精無液廢物。此名為壓迫業。 但由長壽業所生者,斷絕業來而斷其壽。如人行八優沙巴(距離單位)射箭,他人以棒打剛射出箭而於彼處落下,如是由長壽業所生者斷絕業斷其壽。作何?令入盜賊林中,令入猛獸魚水中,或令至某有危險處。此名為斷絕業。此亦名為'斷壞'。但結生生起業名為能生業。于少財族等生者以作財富圓滿等之支援業名為支援業。 由小業所生此于轉起離殺生等業來實際如是說:'若我先知,不令你於此生,令你生於天界,好吧,你隨處生,我名為支援業將為你作支援'而作支援。作何?滅危險,生財富。

『『Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātāpitūnaṃ sukhameva sātameva hoti. Yepi pakatiyā manussāmanussaparissayā honti, te sabbe apagacchanti . Evaṃ parissayaṃ nāseti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogānaṃ pamāṇaṃ na hoti, nidhikumbhiyo puratopi pacchatopi gehaṃ parivaṭṭamānā pavisanti. Mātāpitaro parehi ṭhapitadhanassapi sammukhībhāvaṃ gacchanti, dhenuyo bahukhīrā honti, goṇā sukhasīlā honti, vappaṭṭhāne sassāni sampajjanti, vaḍḍhiyā vā sampayuttaṃ, tāvakālikaṃ vā dinnaṃ dhanaṃ acoditā sayameva āharitvā denti, dāsādayo subbacā honti, kammantā na parihāyanti, dārako gabbhato paṭṭhāya parihāraṃ labhati, komārikavejjā sannihitāva honti. Gahapatikule jāto seṭṭhiṭṭhānaṃ, amaccakulādīsu jāto senāpatiṭṭhānādīni labhati. Evaṃ bhoge uppādeti. So aparissayo sabhogo ciraṃ jīvati. Idaṃ upatthambhakakammaṃ nāma. Imesu catūsu purimāni dve akusalāneva, janakaṃ kusalampi akusalampi, upatthambhakaṃ kusalamevā』』ti.

Ettha vibādhūpaghātā nāma kusalavipākamhi na yuttāti adhippāyena 『『dve akusalānevā』』ti vuttaṃ. Devadattādīnaṃ pana nāgādīnaṃ ito anuppadinnayāpanakapetānañca narakādīsu akusalavipākūpatthambhanūpapīḷanūpaghātakāni santīti catunnampi kusalākusalabhāvo na virujjhati. Evañca katvā yā bahūsu ānantariyesu katesu ekena gahitappaṭisandhikassa itaresaṃ tassa anubalappadāyitā vuttā, sāpi samatthitā hoti.

Suttantapariyāyena ekādasa kammāni vibhajitvā idāni abhidhammapariyāpannaṃ dassento 『『atthekaccāni pāpakāni kammasamādānānī』』tiādinā vibhaṅgapāḷiṃ (vibha. 810) dasseti. Tattha gatisampattipaṭibāḷhānīti gatisampattiyā paṭibāhitāni nivāritāni paṭisedhitāni. Sesapadesupi eseva nayo. Tattha ca gatisampattīti sampannagati devaloko ca manussaloko ca. Gativipattīti vipannagati cattāro apāyā. Upadhisampattīti attabhāvasamiddhi. Upadhivipattīti hīnaattabhāvatā. Kālasampattīti surājasumanussakālasaṅkhāto sampannakālo. Kālavipattīti durājadummanussakālasaṅkhāto vipannakālo. Payogasampattīti sammāpayogo. Payogavipattīti micchāpayogo.

Idāni yathāvuttapāḷiyā atthaṃ dassento 『『tatthā』』tiādimāha. Tattha aniṭṭhārammaṇānubhavanārahe kamme vijjamāneyevāti iminā aniṭṭhārammaṇānubhavananimmittakassa pāpakammassa sabbhāvaṃ dasseti. Taṃ kammanti taṃ pāpakaṃ kammaṃ. Ekaccassa hi aniṭṭhārammaṇānubhavananimittaṃ bahupāpakammaṃ vijjamānampi gativipattiyaṃ ṭhitasseva vipaccati. Yadi pana so ekena kalyāṇakammena gatisampattiyaṃ devesu vā manussesu vā nibbatteyya, tādise ṭhāne akusalassa vāro natthi, ekantaṃ kusalassevāti taṃ kammaṃ gatisampattipaṭibāḷhaṃ na vipaccati. Patibāhitaṃ hutvāti bādhitaṃ hutvā. Attabhāvasamiddhiyanti sarīrasampattiyaṃ. Kiliṭṭhakammassāti hatthimeṇḍaassabandhakagopālakādikammassa. Palāyitabbayuttakāleti hatthiādipaccatthikasamāgamakāle. Lañjaṃ detīti evaṃ me bādhataṃ paresaṃ vase na hotīti deti. Corikayuttakāleti pakkhabalādīnaṃ labbhamānakāle. Antarakappeti pariyosānappatte antarakappe.

Abhidhammanayena soḷasa kammāni vibhajitvā paṭisambhidāmaggapariyāyena (paṭi. ma.

我來為您直譯這段巴利文： "其中從童子入母胎生起時起父母唯有樂唯有喜。若有平常人非人危險,彼等一切遠離。如是滅危險。又從童子入母胎生起時起家中財富無量,寶甕前後旋轉而入家。父母得見他人所藏財,牛產多奶,牛性安樂,耕地稻穀成就,以利息或暫時所給財不督促自來給與,奴僕等順從,工作不退,童子從胎起得護養,產婆醫師常在。生於居士家得長者位,生於大臣家等得將軍位等。如是生財富。彼無危險有財長壽。此名為支援業。此四中前二唯不善,能生是善與不善,支援唯善。" 於此因意趣為妨害斷壞於善異熟不適當而說"二唯不善"。但提婆達多等、龍等、從此所給活命餓鬼等於地獄等有不善異熟支援壓迫斷壞故四者善不善性不相違。如是作已說于多作無間業中由一得結生者其他給予隨力,彼亦成就。 以經分別說十一業后,今顯示入阿毗達摩而以"有某些惡業"等顯示分別論文。其中"為善趣圓滿所遮"即由善趣圓滿所遮止阻礙遮止。余句亦如是。其中善趣圓滿即圓滿趣天界及人界。惡趣即壞趣四惡趣。依止圓滿即自體圓滿。依止壞即低劣自體性。時圓滿即名為善王善人時之圓滿時。時壞即名為惡王惡人時之壞時。加行圓滿即正加行。加行壞即邪加行。 今顯示如所說文義而說"其中"等。其中"于堪受不可意所緣業存在"以此顯示不可意所緣受因惡業之有。"彼業"即彼惡業。因某人雖有受不可意所緣因多惡業,唯于惡趣中成熟。若彼由一善業于善趣生於天或人,于如是處無不善機會,定唯善故彼業為善趣圓滿所遮而不成熟。"已遮"即已障。"于自體圓滿"即于身體圓滿。"穢業"即像牧馬牧牛牧等業。"應逃時"即像等敵來時。"賄賂"即如是說'我為他所害不在他人力'而給。"適合偷盜時"即黨勢等可得時。"中劫"即已至終結中劫。 以阿毗達摩說分別十六業后,以無礙解道說<.Assistant>

1.234-235) dvādasa kammāni vibhajitvā dassetuṃ 『『aparānipī』』tiādimāha. Tattha atītabhavesu katassa kammassa atītabhavesuyeva vipakkavipākaṃ gahetvā 『『ahosi kammaṃ ahosi kammavipāko』』ti vuttanti āha 『『yaṃ kammaṃ atīte āyūhita』』ntiādi. Vipākavāranti vipaccanāvasaraṃ vipākavāraṃ. 『『Vipākavāraṃ labhatī』』ti iminā vuttamevatthaṃ 『『paṭisandhiṃ janesī』』tiādinā vibhāveti. Tattha paṭisandhiṃ janesīti iminā ca paṭisandhidāyakassa kammassa pavattivipākadāyitāpi vuttā hoti. Pavattivipākasseva pana dāyakaṃ rūpajanakasīsena vadati. Tasseva atītassa kammassa diṭṭhadhammavedanīyassa upapajjavedanīyassa ca paccayavekallena atītabhavesuyeva avipakkavipākañca, atīteyeva parinibbutassa diṭṭhadhammavedanīyaupapajjavedanīyaaparapariyāyavedanīyassa kammassa avipakkavipākañca gahetvā 『『ahosi kammaṃ nāhosi kammavipāko』』tipi vuttanti āha 『『yaṃ pana vipākavāraṃ na labhī』』tiādi.

Atītasseva kammassa avipakkavipākassa paccuppannabhave paccayasampattiyā vipaccamānaṃ vipākaṃ gahetvā 『『ahosi kammaṃ atthi kammavipāko』』ti vuttanti āha 『『yaṃ pana atīte āyūhita』』ntiādimāha. Atītasseva kammassa atikkantavipākakālassa ca paccuppannabhave parinibbāyantassa ca avipaccamānavipākaṃ gahetvā 『『ahosi kammaṃ natthi kammavipāko』』ti vuttanti āha 『『aladdhavipākavāra』』ntiādi. Atītasseva kammassa vipākārahassa avipakkavipākassa anāgatabhave paccayasampattiyā vipaccitabbaṃ vipākaṃ gahetvā 『『ahosi kammaṃ bhavissati kammavipāko』』ti vuttanti dassento 『『yaṃ pana atīte āyūhita』』ntiādimāha. Atītasseva kammassa atikkantavipākakālassa ca anāgatabhave parinibbāyitabbassa avipaccitabbavipākañca gahetvā 『『ahosi kammaṃ na bhavissati kammavipāko』』ti vuttanti āha 『『yaṃ anāgate vipākavāraṃ na labhissatī』』tiādi. Evaṃ tāva atītakammaṃ atītapaccuppannānāgatavipākāvipākavasena chadhā dassitaṃ.

Idāni paccuppannabhave katassa diṭṭhadhammavedanīyassa idheva vipaccamānaṃ vipākaṃ gahetvā 『『atthi kammaṃ atthi kammavipāko』』ti vuttanti dassento 『『yaṃ pana etarahi āyūhita』』ntiādimāha. Yaṃ pana etarahi vipākavāraṃ na labhatītiādinā tasseva paccuppannassa kammassa paccayavekallena idha avipaccamānañca diṭṭheva dhamme parinibbāyantassa idha avipaccamānañca vipākaṃ gahetvā 『『atthi kammaṃ natthi kammavipāko』』ti vuttanti dasseti. Paccuppannasseva kammassa upapajjavedanīyassa aparapariyāyavedanīyassa ca anāgatabhave vipaccitabbavipākaṃ gahetvā 『『atthi kammaṃ bhavissati kammavipāko』』ti vuttanti āha 『『yaṃ pana etarahi āyūhitaṃ anāgate vipākavāraṃ labhissatī』』tiādi. Paccuppannasseva kammassa upapajjavedanīyassa paccayavekallena anāgatabhave avipaccitabbañca anāgatabhave parinibbāyitabbassa aparapariyāyavedanīyassa avipaccitabbañca vipākaṃ gahetvā 『『atthi kammaṃ na bhavissati kammavipāko』』ti vuttanti āha 『『yaṃ pana vipākavāraṃ na labhissatī』』tiādi.

我來為您直譯這段巴利文： 1.234-235) 為顯示分別十二業而說"更有"等。其中取過去生所作業於過去生已熟異熟而說"有業有業異熟"故說"於過去積集業"等。"異熟分"即成熟機會異熟分。以"得異熟分"此所說義以"生結生"等顯示。其中以"生結生"此亦說施結生業之與轉起異熟性。但唯說與轉起異熟者以生色為首說。取彼過去業之現法受、生受因緣不足於過去生未熟異熟,及過去已般涅槃之現法受、生受、後後受業之未熟異熟而說"有業無業異熟"故說"不得異熟分"等。 取過去業之未熟異熟于現生因緣圓滿而成熟異熟而說"有業有業異熟"故說"於過去積集"等。取過去業已過異熟時及於現生般涅槃者之不成熟異熟而說"有業無業異熟"故說"未得異熟分"等。取過去業堪異熟之未熟異熟于未來生因緣圓滿應成熟異熟而說"有業當有業異熟"故顯示說"於過去積集"等。取過去業已過異熟時及於未來生應般涅槃之不應成熟異熟而說"有業當無業異熟"故說"于未來不得異熟分"等。如是首先以過去業對過去現在未來異熟非異熟六種顯示。 今顯示取現生所作現法受於此成熟異熟而說"有業有業異熟"故說"於今積集"等。以"於今不得異熟分"等顯示取彼現在業因緣不足於此不成熟及於現法般涅槃者於此不成熟異熟而說"有業無業異熟"。取現在業之生受、後後受于未來生應成熟異熟而說"有業當有業異熟"故說"於今積集於未來得異熟分"等。取現在業之生受因緣不足於未來生不應成熟及於未來生應般涅槃者後後受不應成熟異熟而說"有業當無業異熟"故說"不得異熟分"等。

Evañca paccuppannakammaṃ paccuppannānāgatavipākāvipākavasena catudhā dassetvā idāni anāgatabhave katassa kammassa anāgate vipaccitabbavipākaṃ gahetvā 『『bhavissati kammaṃ bhavissati kammavipāko』』ti vuttanti dassento 『『yaṃ panānāgate āyūhissatī』』tiādimāha. Tasseva anāgatassa kammassa paccayavekallena avipaccitabbañca anāgatabhave parinibbāyitabbassa avipaccitabbañca vipākaṃ gahetvā 『『bhavissati kammaṃ na bhavissati kammavipāko』』ti vuttanti āha 『『yaṃ pana vipākavāraṃ na labhissatī』』tiādi . Evaṃ anāgatakammaṃ anāgatavipākāvipākavasena dvidhā dassitaṃ. Evantiādinā yathāvuttadvādasakammāni nigameti.

Idāni sabbesu yathāvuttappabhedesu kammesu yāni abhidhammanayena vibhattāni soḷasa kammāni, yāni ca paṭisambhidāmaggapariyāyena vibhattāni dvādasa kammāni, tāni sabbāni suttantikapariyāyena vibhattesu ekādasavidhesuyeva kammesu antogadhāni, tāni ca diṭṭhadhammavedanīyaupapajjavedanīyaaparapariyāyavedanīyesu tīsuyeva antogadhānīti dassento 『『iti imāni cevā』』tiādimāha. Tattha attano ṭhānā osakkitvāti attano yathāvuttadvādasasoḷasappabhedasaṅkhātaṭṭhānato parihāpetvā, taṃ taṃ pabhedaṃ hitvāti vuttaṃ hoti. Ekādasa kammāniyevabhavantīti taṃsabhāvānaṃyeva kammānaṃ dvādasadhā soḷasadhā ca vibhajitvā vuttattā evamāha. Yasmā ekādasadhā vuttakammāni diṭṭhadhammavedanīyāni vā siyuṃ upapajjavedanīyāni vā aparapariyāyavedanīyāni vā, tasmā vuttaṃ 『『tīṇiyeva kammāni hontī』』ti.

Tesaṃ saṅkamanaṃ natthīti tesaṃ diṭṭhadhammavedanīyādīnaṃ saṅkamanaṃ natthi, saṅkamanaṃ upapajjavedanīyādibhāvāpatti. Tenāha 『『yathāṭhāneyeva tiṭṭhantī』』ti, attano diṭṭhadhammavedanīyādiṭṭhāneyeva tiṭṭhantīti attho. Diṭṭhadhammavedanīyameva hi paṭhamajavanacetanā, upapajjavedanīyameva sattamajavanacetanā, majjhe pañca aparapariyāyavedanīyamevāti natthi tesaṃ aññamaññaṃ saṅgaho, tasmā attano attano diṭṭhadhammavedanīyādisabhāveyeva tiṭṭhanti. Teneva bhagavatā – 『『diṭṭhe vā dhamme, upapajja vā, apare vā pariyāye』』ti tayo vikappā dassitā. Tenevāha 『『diṭṭhadhammavedanīyaṃ kamma』』ntiādi. Tattha 『『diṭṭhe vā dhamme』』ti satthā na vadeyyāti asati niyāme na vadeyya. Yasmā pana tesaṃ saṅkamanaṃ natthi, niyatasabhāvā hi tāni, tasmā satthā 『『diṭṭhe vā dhamme』』tiādimavoca.

Sukkapakkheti 『『alobho nidānaṃ kammānaṃ samudayāyā』』tiādinā āgate kusalapakkhe. Niruddheti ariyamaggādhigamena anuppādanirodhena niruddhe. Tālavatthu viya katanti yathā tāle chinne ṭhitaṭṭhāne kiñci na hoti, evaṃ kamme pahīne kiñci na hotīti attho. Tālavatthūti vā matthakacchinno tālo vutto pattaphalamakulasūciādīnaṃ abhāvato. Tato eva so aviruḷhidhammo. Evaṃ pahīnakammo sattasantāno. Tenāha 『『matthakacchinnatālo viyā』』ti. Anuabhāvaṃ kataṃ pacchato dhammappavattiyā abhāvato. Tenāha 『『yathā』』tiādi. Appavattikatakālo viyāti bījānaṃ sabbaso appavattiyā katakālo viya. Chinnamūlakānanti kilesamūlassa sabbaso chinnattā chinnamūlakānaṃ. Kilesā hi khandhānaṃ mūlāni.

我來為您直譯這段巴利文： 如是顯示現在業對現在未來異熟非異熟四種后,今顯示取未來生所作業于未來應成熟異熟而說"當有業當有業異熟"故說"于未來將積集"等。取彼未來業因緣不足不應成熟及於未來生應般涅槃者不應成熟異熟而說"當有業當無業異熟"故說"不得異熟分"等。如是顯示未來業由未來異熟非異熟二種。以"如是"等結說如所說十二業。 今顯示於一切如所說差別業中以阿毗達摩說分別十六業,以無礙解道說分別十二業,彼一切攝入以經分別說十一種業中,彼等攝入現法受、生受、後後受三中而說"如是此等"等。其中"從自處退"即從自如所說十二十六差別名處減少,即舍彼彼差別之義。說"唯十一業"因同性業分別說為十二及十六故如是說。因十一種所說業或為現法受或生受或後後受,故說"唯三業"。 "彼等無轉"即彼等現法受等無轉,無轉成生受等性。故說"住于如處",義為住于自現法受等處。因第一速行思唯現法受,第七速行思唯生受,中間五唯後後受故無彼等互攝,故住于自現法受等性。故世尊顯示三選擇:"或於現法,或生,或後後轉"。故說"現法受業"等。其中"于現法"若無定則師不說。但因彼等無轉,因彼等定性,故師說"于現法"等。 "白品"即"無貪為業集起因"等所來善品。"已滅"即由聖道證得不生滅而已滅。"如芭蕉樹基"義為如切芭蕉樹所立處無物,如是業已斷無物。或"芭蕉樹基"說切頂芭蕉樹因無葉果芽針等。由此彼不生長法。如是已斷業之有情相續。故說"如切頂芭蕉樹"。"作無"因后法轉起無故。故說"如"等。"作無轉起時"如種子一切無轉起所作時。"已斷根"因煩惱根一切已斷故已斷根。因煩惱是蘊之根。

Vedanīyanti veditabbaṃ. Aññaṃ vatthu natthīti aññaṃ adhiṭṭhānaṃ natthi. Sugatisaññitāpi heṭṭhimantena saṅkhāradukkhato anapagatattā duggatiyo evāti vuttaṃ 『『sabbā duggatiyo』』ti, evaṃ vā ettha attho daṭṭhabbo. Lobho etassa kāraṇabhūto atthīti lobhaṃ, lobhanimittaṃ kammaṃ. Tathā dosanti etthāpi. Tenāha 『『lobhadosasīsena lobhajañca dosajañca kammameva niddiṭṭha』』nti. Vaṭṭavivaṭṭanti vaṭṭañca vivaṭṭañca.

Nidānasuttavaṇṇanā niṭṭhitā.

1. Hatthakasuttavaṇṇanā

2. Pañcame āḷaviyanti āḷaviraṭṭhe, na āḷavinagare. Tenāha 『『āḷaviyanti āḷaviraṭṭhe』』ti. Athāti avicchedatthe nipāto. Tattha bhagavato nisajjāya avicchinnāya evāti attho. Tenāha 『『eva』』ntiādi. Hatthato hatthaṃ gatattāti āḷavakassa yakkhassa hatthato sammāsambuddhassa hatthaṃ, tato rājapurisānaṃ hatthaṃ gatattā.

Māghassāti māghamāsassa. Evaṃ phaggunassāti etthāpi. Khurantarehi kaddamo uggantvā tiṭṭhatīti kaddamo khurantarehi uggantvā tiṭṭhati. Catūhi disāhi vāyanto vāto verambhoti vuccati verambhavātasadisattā.

Pañcadvārakāyanti pañcadvārānusārena pavattaṃ viññāṇakāyaṃ. Khobhayamānāti kilesakhobhavasena khobhayamānā cittaṃ saṅkhobhaṃ karontā. Cetasikāti manodvārikacittasannissitā. Tenāha 『『manodvāraṃ khobhayamānā』』ti. So rāgoti taṃsadiso rāgo. Bhavati hi taṃsadise tabbohāro yathā 『『sā eva tittirikā, tāni eva osadhānī』』ti. Yādiso hi ekassa puggalassa uppajjanakarāgo, tādiso eva tato aññassa rāgabhāvasāmaññato. Tena vuttaṃ 『『tathārūporāgo』』tiādi. Icchitālābhena rajanīyesu vā niruddhesu vatthūsu domanassuppattiyā dosapariḷāhānaṃ sambhavo veditabbo.

Na limpati anupalittacittattā. Sītibhūto nibbutasabbapariḷāhattā. Āsattiyo vuccanti taṇhāyo tattha tattha āsañjanaṭṭhena. Darathanti pariḷāhajātaṃ. Cetasoti sāmivacanaṃ.

Hatthakasuttavaṇṇanā niṭṭhitā.

1. Devadūtasuttavaṇṇanā

我來幫你翻譯這段巴利文: 應當了知。沒有其他事物意味著沒有其他依處。即使是所謂的善趣，由於從最低層面上也未脫離行苦，所以都稱為"一切惡趣"，或者應當如此理解其義。有貪慾作為其因即是貪，是由貪所生的業。同樣對於瞋也是如此。因此說"以貪瞋為首而說明了由貪所生和由瞋所生的業"。輪迴與涅槃即是輪迴和涅槃。 《因緣經注》終 5. 《哈德卡經注》 35. 第五經中"在阿拉維"是指在阿拉維國，不是阿拉維城。因此說"阿拉維即是阿拉維國"。"然後"是表示連續的不變詞。在此意為世尊的座位是連續不斷的。因此說"如是"等。"從手到手傳遞"是指從阿拉瓦卡夜叉的手傳到正等覺者的手，再從那裡傳到王臣的手。 "瑪迦的"是指瑪迦月。同樣在"帕古那的"中也是如此。"泥土從蹄間升起停留"是指泥土從蹄間升起停留。從四方吹來的風稱為韋蘭巴風，因為與韋蘭巴風相似。 "五門身"是指隨五門轉起的識身。"攪動"是以煩惱的攪動方式攪動，使心產生動搖。"心所"是依託

1. Chaṭṭhe devadūtānīti liṅgavipallāsaṃ katvā vuttanti āha 『『devadūtā』』ti, ubhayaliṅgaṃ vā etaṃ padaṃ, tasmā napuṃsakaliṅgavasena pāḷiyaṃ vuttassa pulliṅgavasena atthadassanaṃ kataṃ. Devoti maccūti abhibhavanaṭṭhena sattānaṃ attano vase vattāpanato maccurājā 『『devo』』ti vuccati. Yathā hi devo pakatisatte abhibhavati, evaṃ maccu sabbasatte abhibhavati, tasmā devo viyāti devo. 『『Tassa dūtā』』ti vatvā idānissa dūte tesaṃ dūtabhāvañca vibhāvetuṃ 『『jiṇṇabyādhimatā hī』』tiādi vuttaṃ. Tena codanatthena devassa dūtā viyāti devadūtāti dasseti. 『『Ahaṃ asukaṃ pamaddituṃ āgamissāmi, tuvaṃ tassa kese gahetvā mā vissajjehī』』ti maccudevassa āṇākarā dūtā viyāti hi dūtāti vuccanti.

Idāni saddhātabbaṭṭhena devā viya dūtāti devadūtāti dassento 『『devā viya dūtā』』tiādimāha. Tattha alaṅkatappaṭiyattāyāti idaṃ attano dibbānubhāvaṃ āvikatvā ṭhitāyāti dassanatthaṃ vuttaṃ. Devatāya byākaraṇasadisameva hoti na cirasseva jarābyādhimaraṇassa sambhavato. Visuddhidevānanti khīṇāsavabrahmānaṃ. Te hi carimabhave bodhisattānaṃ jiṇṇādibhedaṃ dassenti, tasmā antimabhavikabodhisattānaṃ visuddhidevehi upaṭṭhāpitabhāvaṃ upādāya tadaññesampi tehi anupaṭṭhāpitānampi tathā voharitabbatā pariyāyasiddhāti veditabbā. Disvāvāti visuddhidevehi dassite disvāva. Tatoyeva hi te visuddhidevānaṃ dūtā vuttā.

Kasmā āraddhanti kevalaṃ devadūte eva sarūpato adassetvāti adhippāyo. Devānaṃ dūtānaṃ dassanūpāyattā tathā vuttanti dassento 『『devadūtā…pe… samanuyuñjatī』』ti āha. Tattha devadūtā…pe… dassanatthanti devadūtānaṃ anuyuñjanaṭṭhānūpagassa kammassa dassanatthaṃ.

Ekacce therāti andhakādike viññāṇavādino ca sandhāya vadati. Nerayike niraye pālenti tato niggantuṃ appadānavasena rakkhantīti nirayapālā. Atha vā nirayapālatāya nerayikānaṃ nirayadukkhena pariyonaddhāya alaṃ samatthāti nirayapālā. Tanti 『『natthi nirayapālā』』ti vacanaṃ. Paṭisedhitamevāti 『『atthi nirayesu nirayapālā atthi ca kāraṇikā』』tiādinā nayena abhidhamme (kathā. 866) paṭisedhitameva. Yadi nirayapālā nāma na siyuṃ, kammakāraṇāpi na bhaveyya. Sati hi kāraṇike kammakāraṇāya bhavitabbanti adhippāyo. Tenāha 『『yathā hī』』tiādi. Etthāha – 『『kiṃ panete nirayapālā nerayikā, udāhu anerayikā』』ti. Kiñcettha – yadi tāva nerayikā nirayasaṃvattaniyena kammena nibbattā, sayampi nirayadukkhaṃ paccanubhaveyyuṃ, tathā sati aññesaṃ nerayikānaṃ ghātanāya asamatthā siyuṃ, 『『ime nerayikā ime nirayapālā』』ti vavatthānañca na siyā. Ye ca ye ghātenti, tehi samānarūpabalappamāṇehi itaresaṃ bhayasantāsā na siyuṃ. Atha anerayikā, nesaṃ tattha kathaṃ sambhavoti? Vuccate – anerayikā nirayapālā anirayagatisaṃvattaniyakammanibbattito. Nirayūpapattisaṃvattaniyakammato hi aññeneva kammunā te nibbattanti rakkhasajātikattā. Tathā hi vadanti sabbatthivādino –

『『Kodhā kurūrakammantā, pāpābhirucino tathā;

Dukkhitesu ca nandanti, jāyanti yamarakkhasā』』ti.

我來 助你翻譯這段巴利文： 36. 第六經中"天使們"是通過性別變化而說的，因此說"天使"，或者這個詞是雙性詞，所以對經文中以中性說的內容用陽性來顯示其義。"天"即是死亡，因為以征服義，使眾生處於自己的控制之下，死王被稱為"天"。正如天征服常人，死亡也征服一切眾生，因此如天一般稱為天。說"他的使者"后，現在爲了顯示他的使者們及其使者的本質，說"因為老、病、死"等。由此表明以催促義而成為天的使者，故稱天使。如同說"我將來征服某人，你抓住他的頭髮不要放"這樣作為死天的命令執行者的使者一般，所以稱為使者。 現在為顯示以當信義如天的使者即是天使，故說"如天的使者"等。其中"裝飾莊嚴"是爲了顯示顯現自己的天威力而住立而說的。與天神的解說相似，因為不久就會有老、病、死的發生。"清凈天"是指漏盡的梵天。因為他們在最後一生向菩薩顯示老等差別，所以依據最後一生的菩薩被清凈天所侍奉的情況，應知對其他雖未被他們侍奉者也可以方便說為如此。"見了"即是見到被清凈天所顯示的。正因如此，他們被說為清凈天的使者。 "為何開始"意為不僅僅顯示天使的自性。為顯示是因為見到天的使者的方便而如此說，故說"天使...詳問"。其中"天使...為見"即是爲了顯示適合詳問天使的業。 "某些長老"是指安達卡等識論者而說。鎮守地獄眾生，以不讓他們出來的方式守護，故稱為地獄守衛。或者，因為以地獄守衛的身份對地獄眾生以地獄之苦包圍而有能力，故稱地獄守衛。"這"即是"無地獄守衛"的說法。"已被否定"即是在阿毗達磨中以"地獄中有地獄守衛也有刑罰執行者"等方式已被否定。如果沒有所謂的地獄守衛，就不會有刑罰。因為有執行者才會有刑罰的執行，這是其意趣。因此說"正如"等。在此問："這些地獄守衛是地獄眾生還是非地獄眾生？"對此，如果是地獄眾生，由導向地獄的業而生，他們自己也會經受地獄之苦，如此則無法勝任殺害其他地獄眾生，也不會有"這些是地獄眾生，這些是地獄守衛"的區分。那些殺害者與被殺者有相同的色力量，就不會令他人產生恐懼戰慄。如果是非地獄眾生，他們如何能在那裡存在呢？答：地獄守衛是非地獄眾生，因為不是由導向地獄趣的業所生。他們是由異於導向地獄投生的業而生，因為屬於羅剎種類。因此說一切有部： "暴怒行兇惡， 樂於作惡事； 見他受苦樂， 生為閻羅剎。"

Tattha yadeke vadanti 『『yātanādukkhaṃ paṭisaṃvedeyyuṃ, atha vā aññamaññaṃ ghāteyyu』』ntiādi, tayidaṃ asāraṃ nirayapālānaṃ nerayikabhāvasseva abhāvato. Yadipi anerayikā nirayapālā, ayomayāya pana ādittāya sampajjalitāya sajotibhūtāya nirayabhūmiyā parikkamamānā kathaṃ dāhadukkhaṃ nānubhavantīti? Kammānubhāvato. Yathā hi iddhimanto cetovasippattā mahāmoggallānādayo nerayike anukampantā iddhibalena nirayabhūmiṃ upagatā dāhadukkhena na bādhīyanti, evaṃ sampadamidaṃ daṭṭhabbaṃ.

Iddhivisayassa acinteyyabhāvatoti ce? Idampi taṃsamānaṃ kammavipākassa acinteyyabhāvato. Tathārūpena hi kammunā te nibbattā yathā nirayadukkhena abādhitā eva hutvā nerayike ghātenti, na cettakena bāhiravisayābhāvo yujjati iṭṭhāniṭṭhatāya paccekaṃ dvārapurisesupi vibhattasabhāvattā. Tathā hi ekaccassa dvārassa purisassa ca iṭṭhaṃ ekaccassa aniṭṭhaṃ, ekaccassa ca aniṭṭhaṃ ekaccassa iṭṭhaṃ hoti. Evañca katvā yadeke vadanti 『『natthi kammavasena tejasā parūpatāpana』』ntiādi, tadapāhataṃ hoti. Yaṃ pana vadanti 『『anerayikānaṃ tesaṃ kathaṃ tattha sambhavo』』ti niraye nerayikānaṃ yātanāsabbhāvabhāvato. Nerayikasattayātanāyoggañhi attabhāvaṃ nibbattentaṃ kammaṃ tādisanikanti vināmitaṃ nirayaṭṭhāne eva nibbatteti. Te hi nerayikehi adhikatarabalārohapariṇāhā ativiya bhayānakadassanā kurūratarapayogā ca honti. Eteneva tattha nerayikānaṃ vibādhakakākasunakhādīnampi nibbattiyā atthibhāvo saṃvaṇṇitoti daṭṭhabbo.

Kathamaññagatikehi aññagatikabādhananti ca na vattabbaṃ aññatthāpi tathā dassanato. Yaṃ paneke vadanti 『『asattasabhāvā eva niraye nirayapālā niraye sunakhādayo cā』』ti, tampetesaṃ matimattaṃ aññattha tathā adassanato. Na hi kāci atthi tādisī dhammappavatti, yā asattasabhāvā, sampatisattehi appayojitā ca atthakiccaṃ sādhentī diṭṭhapubbā. Petānaṃ pānīyanivārakānaṃ daṇḍādihatthānañca purisānaṃ sabbhāve asattabhāve ca visesakāraṇaṃ natthīti tādisānaṃ sabbhāve kiṃ pāpakānaṃ vattabbaṃ. Supinopaghātopi atthakiccasamatthatāya appamāṇaṃ dassanādimattenapi tadatthasiddhito. Tathā hi supine āhārūpabhogādinā na atthasiddhi, iddhinimmānarūpaṃ panettha laddhaparihāraṃ iddhivisayassa acinteyyabhāvato. Idhāpi kammavipākassa acinteyyabhāvatoti ce? Taṃ na, asiddhattā. Nerayikānaṃ kammavipāko nirayapālāti siddhamettaṃ, vuttanayena pāḷito ca tesaṃ sattabhāvo eva siddho. Sakkā hi vattuṃ sattasaṅkhātā nirayapālasaññitā dhammappavatti sābhisandhikaparūpaghāti atthakiccasabbhāvato ojāhārādi rakkhasasantati viya. Abhisandhipubbakatā cettha na sakkā paṭikkhipituṃ tathā tathā abhisandhiyā ghātanato. Tato eva na saṅghātapabbatehi anekantikatā. Ye pana vadanti 『『bhūtavisesā eva te vaṇṇasaṇṭhānādivisesavanto bheravākārā narakapālāti samaññaṃ labhantī』』ti, tadasiddhaṃ ujukameva pāḷiyaṃ 『『atthi niraye nirayapālā』』ti vādassa patiṭṭhāpitattā.

我來幫你翻譯這段巴利文： 其中有些人說"他們會感受折磨之苦，或者會互相殘殺"等，這是無意義的，因為地獄守衛根本就不是地獄眾生。雖然地獄守衛是非地獄眾生，但在熾熱、燃燒、發光的鐵製地獄地面上行走時，為何不經受燒灼之苦呢？這是由於業力。正如具神通、得心自在的大目犍連等人，悲憫地獄眾生，以神通力前往地獄地面而不受燒灼之苦，這種情況也應當如此理解。 如果說是因為神通境界不可思議？這也與之相同，因為業果不可思議。他們是由如此業而生，以至於不受地獄之苦而能殺害地獄眾生，且不應因此而否定外部境界的存在，因為可意不可意性在每個門衛中都有區別的自性。因此對某一門衛來說可意的對另一個是不可意的，對某一個不可意的對另一個是可意的。這樣，某些人所說"依業力無法以火焰使他人受苦"等也就被否定了。而他們說"非地獄眾生的他們如何能在那裡存在"，這是因為地獄中有地獄眾生受苦的存在。能產生適合地獄眾生受苦的身體的業，被如此意欲所引導而在地獄處所生起。他們比地獄眾生有更大的力量、身材和體型，具有極其可怕的外貌，且行為更為兇殘。由此也應當理解在那裡有能夠傷害地獄眾生的烏鴉、狗等的生起存在也被解說了。 不應說"如何由其他趣的眾生來傷害其他趣的眾生"，因為在其他處也見到如此情況。而某些人說"在地獄中的地獄守衛和狗等本質上都不是有情"，這只是他們的想法而已，因為在其他處未見如此情況。不曾見到任何這樣的法的運作：既非有情本質，又不被目前的有情所使用而能成就義利。在餓鬼之中有阻止飲水者和手持棍棒等的人的存在，在他們是否為有情性上沒有差異原因，那麼對這樣的存在還有什麼好說的呢？夢中的傷害也不是衡量能成就義利的標準，因為僅僅以見到等就能成就其義。因此在夢中不能以飲食受用等成就義利，而這裡神通所化的形態得到了解釋，因為神通境界不可思議。如果說這裡也是因為業果不可思議？這不對，因為未成立。地獄眾生的業果是地獄守衛這一點未經證實，而依所說的方式，從聖典中已證實他們確實是有情。因為可以說：名為地獄守衛的稱為有情的法的運作是有目的地傷害他人的，如同以精氣為食的羅剎相續。這裡的有目的性也不能否認，因為以種種意圖而殺害。正因如此，與撞擊山也不相違。有些人說"他們只是特殊的大種，具有特殊的色相等，以可怕的形態而得到獄卒的名稱"，這是未經證實的，因為在聖典中直接確立了"地獄中有地獄守衛"的說法。

Apica yathā ariyavinaye narakapālānaṃ bhūtamattatā asiddhā, tathā paññattimattavādinopi bhūtamattatā asiddhā sabbaso rūpadhammānaṃ atthibhāvasseva appaṭijānanato. Na hi tassa bhūtāni nāma paramatthato santi. Yadi paramatthaṃ gahetvā voharati, atha kasmā cakkhurūpādīni paṭikkhipatīti? Tiṭṭhatesā anavaṭṭhitatakkānaṃ appahīnavipallāsānaṃ vādavīmaṃsā. Evaṃ attheva niraye nirayapālāti niṭṭhamettha gantabbaṃ. Sati ca nesaṃ sabbhāve asatipi bāhire visaye narake viya desādiniyamo hotīti vādo na sijjhati, sati eva pana bāhire visaye desādiniyamoti daṭṭhabbaṃ.

Devadūtasarāpanavasena satte yathūpacite puññakamme yameti niyametīti yamo. Tassa yamassa vemānikapetānaṃ rājabhāvato rañño. Tenāha 『『yamarājā nāma vemānikapetarājā』』ti. Kammavipākanti akusalakammavipākaṃ. Vemānikapetā hi kaṇhasukkavasena missakaṃ kammaṃ katvā vinipātikadevatā viya sukkena kammunā paṭisandhiṃ gaṇhanti. Tathā hi maggaphalabhāginopi honti, pavattiyaṃ pana kammānurūpaṃ kadāci puññaphalaṃ, kadāci apuññaphalaṃ paccanubhavanti. Yesaṃ pana ariyamaggo uppajjati, tesaṃ maggādhigamato paṭṭhāya puññaphalameva uppajjatīti daṭṭhabbaṃ. Apuññaphalaṃ pubbe viya kaṭukaṃ na hoti, manussattabhāve ṭhitānaṃ viya mudukameva hotīti apare. Dhammiko rājāti ettha tassa dhammikabhāvo dhammadevaputtassa viya uppattiniyato dhammatāvasena veditabbo. Dvāresūti avīcimahānarakassa catūsu dvāresu. Khīṇāsavā brāhmaṇā nāma ukkaṭṭhaniddesena.

Anuyogavattanti anuyoge kate vattitabbavattaṃ. Āropentoti kārāpento, attano pucchaṃ uddissa paṭivacanaṃ dāpento pucchati. Parassa hi adhippāyaṃ ñātuṃ icchanto tadupagaṃ payogaṃ karonto pucchati nāma. Laddhinti gāhaṃ. Patiṭṭhāpentoti tattha niccakālaṃ kārāpento. Kāraṇaṃ pucchantoti yuttiṃ pucchanto. Samanubhāsatīti yathānuyuttamatthaṃ vibhūtaṃ katvā katheti.

Jiṇṇanti jarāpattiyā jiṇṇaṃ. Ekacco daharakālato paṭṭhāya paṇḍurogādinā abhibhūtakāyatāya jiṇṇasadiso hoti, ayaṃ na tathā jarāpattiyā jiṇṇoti dasseti. Gopānasī viya vaṅkanti vaṅkagopānasī viya vaṅkaṃ. Na hi vaṅkabhāvassa nidassanatthaṃ avaṅkagopānasī gayhati. Bhagganti bhaggasarīraṃ kaṭiyaṃ bhaggakāyattā. Tenāha 『『imināpissa vaṅkabhāvameva dīpetī』』ti. Daṇḍapaṭisaraṇanti ṭhānagamanesu daṇḍo paṭisaraṇaṃ etassāti daṇḍapaṭisaraṇaṃ tena vinā vattituṃ asamatthattā. Tenāha 『『daṇḍadutiya』』nti. Jarāturanti jarāya patthatasaṃkilantakāyaṃ. Sabbaso kimihataṃ viya mahākhallāṭaṃ sīsamassāti mahākhallāṭasīsaṃ. Sañjātavalinti samantato jātavalikaṃ. Jarādhammoti jarāpakatiko. Tenāha 『『jarāsabhāvo』』ti. Sabhāvo ca nāma tejodhātuyā uṇhatā viya na kadāci vigacchatīti āha 『『aparimutto jarāyā』』tiādi.

我來幫你翻譯這段巴利文： 而且正如在聖律中地獄守衛是單純大種的觀點未經證實，同樣對於主張僅有假名的人來說單純大種也未經證實，因為完全不承認色法的存在。對他們來說，從勝義諦而言根本沒有所謂的大種。如果他依勝義而說，那麼為何又否定眼色等？讓這些未斷除顛倒見、思維不安定者的論辯檢驗擱置一旁。如此應當在此得出結論：地獄中確實有地獄守衛。在他們存在的情況下，即使沒有外部境界，也像在地獄中一樣有處所等的限定，這種說法是不成立的，應當理解只有在外部境界存在時才有處所等的限定。 閻魔是依天使的提醒而對眾生依其所積集的福業進行裁定。那個閻魔因為是空居餓鬼之王，所以說"王"。因此說"所謂閻魔王即是空居餓鬼王"。"業果"是指不善業果。因為空居餓鬼造作黑白混雜的業，如同墮處天神一樣以白業獲得結生。因此他們也能獲得道果，但在生存期間隨業而有時經受福果，有時經受非福果。應當理解對於那些生起聖道的人，從證得聖道開始只生起福果。其他人說非福果不像以前那樣劇烈，而是像處於人身時那樣柔和。"如法的王"在此，他的如法性應當理解是如法天子一樣依法性而定的生起。"諸門"是指在阿鼻大地獄的四個門。"漏盡的婆羅門"是以最勝的方式所說的。 "質問的規則"是被質問時應當遵循的規則。"使承擔"是使作為，針對自己的問題而使給予回答而問。因為想要知道他人的意圖而作相應的努力時稱為問。"見解"是執取。"使安立"是使在那裡經常作為。"問原因"是問道理。"詳細說明"是將所問的義理清楚地說明。 "衰老"是因到達老年而衰老。有些人從年輕時起就因黃疸病等而身體衰弱，像衰老一樣，這裡不是那樣，而是顯示因到達老年而衰老。"如椽子般彎曲"是如彎曲的椽子般彎曲。因為不會取不彎的椽子來作為彎曲的譬喻。"破損"是身體破損，因為腰部身體破損。因此說"以此也顯示他的彎曲性"。"以杖為依靠"是因為站立行走時以杖為依靠，因為沒有杖就不能活動。因此說"以杖為伴"。"為老所困"是身體被老年所逼迫而疲憊。"大禿頭"是頭完全像被蟲蛀一樣成為大禿頭。"生皺紋"是周遍生起皺紋。"是老法"是以老為自性。因此說"老的自性"。自性就像火界的熱性一樣永遠不會離去，所以說"不離於老"等。

Atthato evaṃ vadati nāma, vācāya avadantopi atthāpattito evaṃ vadanto viya hoti viññūnanti attho. Taruṇo ahosiṃ yobbanena samannāgato. Ūrūnaṃ balaṃ etassa atthīti ūrubalī. Tena dūrepi gamanāgamanalaṅghanādisamatthataṃ dasseti, bāhubalīti pana iminā hatthehi kātabbakiccasamatthataṃ, javaggahaṇena vegasā pavattisamatthataṃ. Antarahitāti naṭṭhā. Ettha ca na kho panāhantiādi jarāya devadūtabhāvadassanaṃ. Tenāha 『『tenesa devadūto nāma jāto』』ti. Ābādhassa atthitāya ābādhikaṃ. Vividhaṃ dukkhaṃ ādahatīti byādhi, visesena vā ādhiyati etenāti byādhi, byādhi saṃjāto etassāti byādhitaṃ. Esa nayo dukkhitanti etthāpi.

Dutiyaṃ devadūtanti etthāpi vuttanayeneva attho veditabbo. Byādhinā abhihatoti byādhinā bādhito, upaddutoti attho.

Viparibhinnavaṇṇoti viparibhinnanīlavaṇṇo. Tañhi yattha yattha gahitapubbakaṃ, tattha tattha paṇḍuvaṇṇaṃ, maṃsussadaṭṭhāne rattavaṇṇaṃ, yebhuyyena ca nīlasāṭakapārutaṃ viya hoti. Tena vuttaṃ 『『viparibhinnanīlavaṇṇo』』ti.

『『Kolabhati, ko na labhatī』』ti nirayupagasseva vasenāyaṃ vicāraṇāti 『『yena tāva bahu pāpaṃ kata』』ntiādi āraddhaṃ. Bahu pāpaṃ katanti bahuso pāpaṃ kataṃ. Tena pāpassa bahulīkaraṇamāha. Bahūti vā mahantaṃ. Mahatthopi hi bahusaddo dissati 『『bahu vata kataṃ assā』』tiādīsu, garukanti vuttaṃ hoti. So garukaṃ bahulaṃ vā pāpaṃ katvā ṭhito niraye nibbattatiyeva, na yamapurisehi yamassa santikaṃ nīyatīti. Parittanti pamāṇaparittatāya kālaparittatāya ca parittaṃ. Purimasmiṃ atthe agarūti attho, dutiyasmiṃ abahulanti. Yathāvuttamatthaṃ upamāya vibhāvetuṃ 『『yathā hī』』tiādi vuttaṃ. Kattabbameva karontīti daṇḍameva karonti. Anuvijjitvāti vīmaṃsitvā. Vinicchayaṭṭhānanti aṭṭakaraṇaṭṭhānaṃ. Parittapāpakammāti dubbalapāpakammā. Attano dhammatāyāti parehi asāriyamānepi attano dhammatāya saranti. Te hi pāpakammassa dubbalabhāvato katūpacitassa ca okāsārahakusalakammassa balavabhāvato attano dhammatāyapi saranti. Sāriyamānāpīti 『『idaṃ nāma tayā kataṃ puññakamma』』nti parehi sāriyamānāpi.

Ākāsacetiyanti girisikhare abbhokāse vivaṭaṅgaṇe katacetiyaṃ. Rattapaṭenāti rattavaṇṇena paṭena pūjesi paṭākaṃ katvā. Aggijālasaddanti paṭapaṭāyantaṃ narake aggijālasaddaṃ sutvāva. Attanā pūjitapaṭaṃ anussarīti tadā paṭākāya vātappahārasadde nimittassa gahitattā 『『mayā tadā ākāsacetiye pūjitarattapaṭasaddo viyā』』ti attanā pūjitapaṭaṃ anussari.

Sumanapupphakumbhenāti kumbhaparimāṇena sumanapuppharāsinā. 『『Dasādhikaṃ nāḷisahassakumbha』』nti keci, 『『pañcaambaṇa』』nti apare. Tīhipina sarati balavato pāpakammena byāmohito. Tuṇhī ahosīti 『『kammāraho aya』』nti tattha paṭikāraṃ apassanto tuṇhī ahosi.

Ekapakkhacchadanamattāhīti majjhimappamāṇassa gehassa ekacchadanappamāṇehi. Suttāhataṃ karitvāti kāḷasuttaṃ pātetvā. Yathā ratho sabbaso pajjalito hoti ayomayo, evaṃ yugādayopissa pajjalitā sajotibhūtā eva hontīti āha 『『saddhiṃ…pe… rathe yojetvā』』ti. Mahākūṭāgārappamāṇanti sattabhūmakamahākūṭāgārappamāṇaṃ.

我來幫你翻譯這段巴利文： 在義上這樣說，即使口中不說，在有智者看來，從義理推導也如同這樣說。"我是年輕人，具足青春"。"有大腿力"是指他有大腿的力量。由此顯示能夠走遠路來去跳躍等的能力，而"有臂力"則顯示能夠用手完成工作的能力，以"疾速"顯示能夠快速運動的能力。"消失"是滅失。這裡"然而我"等是顯示老為天使。因此說"因此他成為所謂天使"。因有病痛故為"病者"。"病"是帶來各種苦痛，或特別壓迫，"有病"是生起病痛。對於"苦惱"也是同樣的解釋方法。 "第二天使"在此也應當依前述方式理解其義。"被病所擊"是被病所壓迫，即是受困擾的意思。 "變色"是變成青黑色。因為無論在哪裡被抓住，在那裡就變成黃色，在肌肉豐滿處變成紅色，大多像披著青色衣服。因此說"變成青黑色"。 "誰獲得，誰不獲得"這種檢查是針對墮地獄者而說，所以開始說"首先，造作很多惡業"等。"造作很多惡業"是多次造作惡業。由此說明惡業的頻繁造作。或"很多"是巨大。因為多字也見於表示巨大義，如"她做了很多"等，即是說重大。他造作了重大或頻繁的惡業而住，就會投生地獄，不會被閻魔的差使帶到閻魔面前。"微小"是以量的微小和時的微小而微小。在前義中是不重的意思，在後義中是不頻繁的意思。爲了以譬喻顯示所說的義理，故說"正如"等。"只做應做的"即是隻施以懲罰。"審問"是調查。"判決處"是訴訟處。"微小惡業者"是微弱惡業者。"依自然"是即使不被他人提醒也依自然而憶念。因為由於惡業的微弱和已造作的得機會的善業的強大，他們也依自然而憶念。"被提醒"是被他人提醒說"你做了這樣的功德"。 "空中塔廟"是在山頂露天空地所建的塔廟。"以紅布"是以紅色布料作旗幟供養。"聽到火焰聲"是聽到地獄中噼啪作響的火焰聲。"憶念自己供養的布"是因為當時抓住旗幟被風吹打的聲音為相，而想到"如同我當時在空中塔廟供養的紅布的聲音"，而憶念自己供養的布。 "以素馨花缽"是以一缽量的素馨花堆。有些人說"一萬零十那利量的缽"，其他人說"五安巴那"。即使被問三次也不記得，因為被強大的惡業迷惑。"保持沉默"是因為看不到在那裡的對治而保持沉默。 "僅以一邊遮覆"是以中等大小房屋的一邊遮蓋量。"做黑線標記"是劃下黑線。正如鐵製戰車全部燃燒，其軛等也是燃燒發光的，所以說"連同......套在車上"。"如大重閣般大"是如七層大重閣般大。

Vibhattoti sattānaṃ sādhāraṇena pāpakammunā vibhatto. Hīnaṃ kāyanti hīnaṃ sattanikāyaṃ, hīnaṃ vā attabhāvaṃ. Upādāneti catubbidhe upādāne. Atthato pana taṇhādiṭṭhiggāhoti āha 『『taṇhādiṭṭhiggahaṇe』』ti . Sambhavati jarāmaraṇaṃ etenāti sambhavo, upādānanti āha 『『jātiyā ca maraṇassa cha kāraṇabhūte』』ti. Anupādāti anupādāya. Tenāha 『『anupādiyitvā』』ti. Sakalavaṭṭadukkhaṃ atikkantāti carimacittanirodhena vaṭṭadukkhassa kilesānampi asambhavato sabbaṃ vaṭṭadukkhaṃ atikkantā.

Devadūtasuttavaṇṇanā niṭṭhitā.

1. Catumahārājasuttavaṇṇanā

2. Sattame amā saha vattanti tasmiṃ tasmiṃ kicceti amaccā, sahitā. Parisati bhavāti pārisajjā, parivāraṭṭhāniyā parisāpariyāpannā. Tenāha 『『paricārikadevatā』』ti. Tātāti ālapanaṃ. Evanti 『『kacci bahū manussā』』tiādinā vuttākārena. Aṭṭha vāreti ekasmiṃ aḍḍhamāse catukkhattuṃ tathā itarasminti evaṃ aṭṭha vāre. Adhiṭṭhahantīti adhitiṭṭhanti. Paṭijāgarontīti paṭi paṭi jāgaronti. Puññaṃ karontā hi sattā jāgaronti nāma kātabbakiccappasutattā, itare pana supanti nāma sahitaparahitavimuttattā. Cātuddasiuposathassa anugamanaṃ viya pannarasiuposathassa paccuggamanaṃ na labbhati divasābhāvato.

Tatoti tato tato. Taṃ upanissāyāti tā tā gāmanigamarājadhāniyo upanissāya. Adhivatthāti ārāmavanarukkhādīsu adhivatthā devatā. Teti te devā. Sandhāya kathetīti bhagavā katheti. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

Niccaṃ nibaddhaṃ uposatho saṃvacchare saṃvacchare paṭi paṭi haritabbato pavattetabbato pāṭihāriyapakkho nāma. Guṇaṅgehīti uposathaṅgehi.

Vutthavāsoti vusitabrahmacariyavāso. Kattabbakiccanti dukkhādīsu pariññātādikiccaṃ. Otāretvāti chaḍḍetvā. Parikkhīṇabhavasaṃyojanoti sabbaso khīṇabhavabandhano. Kāraṇena jānitvāti vipassanāpaññāsahitāya maggapaññāya cattāri ariyasaccāni jānitvā.

Jānantoti 『『arahantānaṃ anukaraṇappaṭipatti esā, yadidaṃ sammadeva uposathānuṭṭhāna』』nti evaṃ uposathakammassa guṇaṃ jānanto. Evarūpenāti yādiso bhagavato uposathabhāvo vihito, evarūpena arahantānukaraṇena uposathakammena. Sakkā pahitatto vipassanaṃ ussukkāpetvā khīṇāsavasampattiṃ pāpuṇituṃ. Aṭṭhamaṃ uttānatthameva sattame vuttanayattā.

Catumahārājasuttavaṇṇanā niṭṭhitā.

1. Sukhumālasuttavaṇṇanā

我來幫你翻譯這段巴利文： "分別"是由眾生共同的惡業而分別。"低劣身"是低劣的眾生群，或低劣的自體。"在取"是在四種取中。實際上是貪愛和邪見的執取，所以說"在貪愛和邪見的執取中"。"生起"是由此而生起老死，即是取，所以說"作為生和死的六種因"。"不取"是不執取。因此說"不執取"。"超越一切輪迴之苦"是因為最後心滅時輪迴之苦和煩惱都不生起，所以超越一切輪迴之苦。 《天使經注》終 7. 《四大王經注》 37. 第七經中"大臣"是在各種事務中一起行動者，和諧者。"隨眾"是在眾中所生，是屬於隨從地位的眾的成員。因此說"侍從天神"。"尊者"是稱呼語。"如是"是以"是否眾多人類"等所說的方式。"八次"是在一個半月中四次，另一個半月也是如此，這樣共八次。"決意"是決定。"警醒"是一再警醒。行善的眾生稱為警醒，因為致力於應做之事，其他則稱為睡眠，因為遠離自他的利益。像隨行十四日布薩那樣，不能迎接十五日布薩，因為沒有那天。 "從那裡"是從那裡那裡。"依此"是依那些村鎮都城。"居住"是居住在園林樹木等處的天神。"他們"是那些天神。"意指而說"是世尊所說。"所說"是在義疏中所說。 "神變月"是因為每年每年都要遵行、實行的常規布薩。"功德支"是布薩支。 "已住梵行"是已住于應住的梵行。"應做之事"是對苦等應了知等之事。"捨棄"是拋棄。"結生已盡"是一切生的束縛已完全斷盡。"以因而知"是以與觀慧相應的道慧知四聖諦。 "知道"是如此知道布薩行為的功德："這是傚法阿羅漢的修行，即是正確地行持布薩"。"如是"是像世尊所制定的布薩那樣，以這種傚法阿羅漢的布薩行為。精進努力的人能夠增長觀慧而達到漏盡的成就。第八經義理顯明，因為在第七經中已說其方法。 《四大王經注》終 9. 《細軟經注》

1. Navame niddukkhoti kāyikacetasikadukkhavirahito. Sadukkhe hi savighāte sukhumālattā anavasarā, tasmā sukhito niddukkhatāya sukhumālo nāma. Yāvassa sukhumālattā paramukkaṃsagatāti āha 『『paramasukhumālo』』ti. Ativiya sukhumāloti attho. Antamatītaṃ accantaṃ. Sabbadā sukhumāloti āha 『『satataniddukkho』』ti. Cariyakāleti bodhicariyāya caraṇakāle. Tenāti bodhisattena. Aññattha pana padumanti rattaṃ kamalaṃ. Puṇḍarīkanti setaṃ vuccati. Itarāti itarapokkharaṇiyo. 『『Bodhisattassa kirā』』tiādikaṃ pokkharaṇīnaṃ uppattidassanaṃ. Kuddālakammakāreti khaṇake. Pokkharaṇiṭṭhānānīti pokkharaṇikhaṇanayoggaṭṭhānāni. Gaṇhāpesīti khaṇāpesi. Pokkharaṇisaddo cettha tādise jalāsaye niruḷho daṭṭhabbo paṅkajādisaddā viya. Sopānabāhukānaṃ matthakaṭṭhānaṃ uṇhīsanti adhippetaṃ. Udakasecananāḷikāti udakacchaṭāvissajjananāḷiyantāni. Pañcavidhāti vaṇṇavasena jātivasena ca.

Kho panassāti nipātamattaṃ. Kāsika-saddo ativiya saṇhe sukhume mahagghavatthe niruḷho, aññasmimpi tathājātike ruḷhivasena pavattatīti daṭṭhabbaṃ. Tenāha 『『akāsikaṃ candana』』nti. Hemante vāso hemantaṃ, hemantaṃ arahatīti hemantiko, pāsādo. 『『Itaresupi eseva nayo』』ti vatvā tadeva nesaṃ arahataṃ dassetuṃ 『『tattha hemantiko』』tiādi vuttaṃ. Sajālānīti sajālavātapānāni, udakayantānīti udakadhārāvissandanakayantāni. Pāsādamatthaketi pāsādassa upariākāsatale. Bandhitvāti payojitayante sukkhamahiṃsacammaṃ bandhitvā. Yantaṃ parivattetvāti yathāpayojitaṃ yantaṃ pāsāṇāropanatthañceva puna tesaṃ vissajjanatthañca parivattetvā. Tasmiṃ vissajjentīti chadanapiṭṭhe baddhasukkhamahiṃsacamme vissajjenti.

Sahassathāmanti purisasahassabalaṃ, purisasahassena vahitabbabhāravahaṃ. Pallaṅke nisinnovāti ratanamayapallaṅke yathānisinno eva. Uppatanākārapattanti uppatitvā ṭhitaṃ viya. Jiyaṃ pothentassāti jiyāghātaṃ karontassa. Jiyappahārasaddoti jiyāghātasaddo. Yante baddhanti yantabaddhaṃ katvā ṭhapitaṃ. Saddantareti thāmamajjhimassa purisassa saddasavanaṭṭhāne. Gāvutassa catuttho bhāgo kosotipi vuccati dvisahassadaṇḍappamāṇaṭṭhānaṃ.

Sabbaṭṭhānānīti mahāpurisassa tāni tāni sabbāni vasanaṭṭhānāni. Sikhābaddhoti purisasabhāvasseva visesato dassanametaṃ. Na uppilāvitabhāvatthanti uppilāvitabhāvasaṅkhātaṃ atthaṃ na kathesīti attho. Tassa hi bodhimūleyeva setughāto. Tenevāti appamādalakkhaṇassa dīpanato eva. Attānaṃ atikkamitvāti attano jarāpattiṃ acintetvā aṭṭīyati. Na panesa maggena pahīno tadā maggassa anadhigatattā. Sikkhaṃ paṭikkhipitvāti yathāsamādinnasikkhaṃ pahāya.

Aviparītabyādhiādisabhāvāvāti ekantena byādhiādisabhāvā eva. Evaṃ jigucchāvihārenāti evaṃ sakalasseva vaṭṭadukkhassa jigucchanavihārena viharantassa. Evaṃ jigucchananti evaṃ parassa jigucchanaṃ. Paraṃ ajigucchamānoti karuṇāyanena evaṃ paraṃ ajigucchanto. Abhibhosmīti abhibhavitā asmi. Ussāho ahūti caturaṅgasamannāgataṃ vīriyameva catubbidhasammappadhānavīriyañca ahosi, yena maggabrahmacariyaparāyaṇo jāto.

Sukhumālasuttavaṇṇanā niṭṭhitā.

1. Ādhipateyyasuttavaṇṇanā

我來幫你翻譯這段巴利文： 39. 第九經中"無苦"是遠離身心之苦。因為在有苦有惱時，由於細軟性而無機會，所以因無苦而快樂稱為細軟。直到他的細軟性達到最極致，所以說"最細軟"。意思是非常細軟。"究竟"是超越邊際。因為永遠細軟，所以說"常無苦"。"行道時"是行菩薩行的時候。"他"是菩薩。在其他處"蓮花"是指紅蓮，"白蓮"是指白色的。"其他"是其他蓮池。"據說菩薩"等是顯示蓮池的生起。"掘土工人"是挖掘者。"蓮池處"是適合挖掘蓮池的地方。"令取"是令挖掘。這裡蓮池一詞應當視為在此類水池中固定的用法，如同蓮花等詞。"階梯扶手頂處的冠"是指所謂的頂部。"灑水管"是噴水的機械裝置。"五種"是依顏色和種類。 "又其"只是詞助詞。迦尸一詞固定用於極其細滑昂貴的布料，依用法也用於其他類似的事物，應當如是理解。因此說"非迦尸旃檀"。"冬住"是冬季，"適合冬季"是宮殿。說"在其他也是這個方法"后，爲了顯示它們的適合性，而說"其中冬季"等。"有窗"是有窗欞，"機器"是流水裝置。"宮殿頂"是宮殿上部的空中。"綁上"是在運作的機器上綁上干牛皮。"轉動機器"是爲了升起石頭和再次放下它們而轉動已安裝的機器。"在那裡放下"是在屋頂上放下綁著的干牛皮。 "千力"是千人之力，能負擔千人所能負擔的重量。"坐在座上"是正如坐在寶座上。"到達飛起狀態"是如同飛起而住。"彈弓弦"是擊打弓弦。"弓弦擊打聲"是弓弦擊打的聲音。"機器裝置"是作為機器裝置而設定。"聲間"是中等力量的人的聲音所及之處。"拘廝"也稱為四分之一由旬，即二千竿量的地方。 "一切處"是大士的那些一切住處。"結頂髻"是這只是顯示人性的特徵。"不說浮誇之義"是意思是不說所謂浮誇的意義。因為他在菩提樹下就斷除了橋樑。"就因為這個"是因為顯示不放逸的特徵。"超越自己"是不考慮自己到達老年而苦惱。但這不是由道斷除，因為那時還未證得道。"捨棄學處"是捨棄已受持的學處。 "不違反病等自性"就是必定具有病等自性。"如是以厭離住"是如此以厭離一切輪迴苦而住。"如是厭惡"是如此厭惡他人。"不厭惡他人"是以悲憫而如此不厭惡他人。"我勝過"是我已勝過。"有精進"是有具足四支的精進和四正勤的精進，由此而成為以道梵行為歸趣。 《細軟經注》終 10. 《增上經注》

1. Dasame abhibhavitvā pavattanaṭṭhena adhipati yaṃ kiñci jeṭṭhakaṃ na kārakaṃ attānaṃ adhipatīti katvā attā eva adhipati, tato āgataṃ attādhipateyyaṃ. Tenāha 『『attāna』』ntiādi. Lokanti sattalokaṃ. So ca kho iddhividhādiguṇavisesayutto adhippeto adhipatibhāvassa adhippetattā. Navavidhaṃ lokuttaradhammanti ukkaṭṭhaniddesena vuttaṃ. Iti bhavoti evaṃ sampattibhavo, tattha evaṃ abhivuddhīti. Sampattibhavassa hetūti taṃtaṃsampattibhavassa tattha ca abhivuddhiyā hetu. Jātinimittassa kammabhavassa katūpacitattā jāti antopaviṭṭhā. Jarādīsupi eseva nayo hetusiddhiyā phalasiddhito.

Asallīnanti na saṅkocappattaṃ. Upaṭṭhitāti kāyādisabhāvasallakkhaṇavasena upaṭṭhitā. Asammuṭṭhā sammosābhāvato. Asāraddhoti sārambhassa sārambhahetūnañca vikkhambhanena asāraddho. Ekaggaṃ anekaggabhāvassa dūrasamussāpitattā. Nimmalaṃ katvāti rāgādimalānaṃ apanayanena malarahitaṃ katvā. Gopāyatīti saṃkilesānatthato rakkhati. Ayanti evaṃpaṭipanno bhikkhu. Suddhamattānaṃ pariharati asuddhabhāvassa kilesassapi abhāvato.

Atikkamitvāmaññasīti asakkhiṃ katvā maññasi. Tāya taṇhāya nibbattoti tammayo, taṇhāvasiko. Tassa bhāvo tammayatā, tassā tammayatāya abhāvena. Na hāyati paññādiguṇavepullappattiyā.

Ādhipateyyasuttavaṇṇanā niṭṭhitā.

Devadūtavaggavaṇṇanā niṭṭhitā.

1. Cūḷavaggo

2. Sammukhībhāvasuttavaṇṇanā

3. Pañcamassa paṭhame sammukho bhavati yena so sammukhībhāvo, purato vijjamānatā, tasmā sammukhībhāvā. Puññakammanti dānasaṅkhātaṃ puññakammaṃ. Dve dhammā sulabhā bāhirattā yathāsakaṃ paccayasamavāyena labbhanato. Saddhā pana dullabhā pacurajanassa anavaṭṭhitakiccattā. Tenevāha 『『puthujjanassā』』tiādi.

Sammukhībhāvasuttavaṇṇanā niṭṭhitā.

1. Tiṭhānasuttavaṇṇanā

我來幫你翻譯這段巴利文： 40. 第十經中"以征服而運作義為增上",任何上首非作者,以自己為增上,即是自增上,由此而來的即是自增上。因此說"自己"等。"世間"是有情世間。而且這裡是指具有神變等殊勝功德者,因為意指增上性。"九種出世間法"是以最勝的方式所說。"如是有"是如是成就有,即是在那裡如是增長。"成就有的因"是各種成就有和在那裡增長的因。因為造作積集是生的因的業有,所以生包含在內。在老等中也是這個方法,因為因成就故果成就。 "不退縮"是不生怯懦。"現起"是依身等自性觀察而現起。"不忘失"因為沒有忘失。"不激動"是因為鎮伏激動和激動因而不激動。"專一"因為遠離不專一性而高豎。"使清凈"是以去除貪等垢而使無垢。"守護"是從雜染危害中保護。"此"是如是修行的比丘。保持清凈自我,因為不清凈的煩惱也不存在。 "認為超越"是認為能夠。"由彼愛生"是由彼所成,受愛支配。它的狀態是由彼所成性,以無彼由彼所成性。"不退減"因為達到慧等功德的圓滿。 《增上經注》終 《天使品注》終 5. 小品 1. 《現前經注》 41. 第五品第一經中"現前"是由此而有現前性,在前面存在,所以從現前。"福業"是指佈施等福業。"二法容易獲得"是因為外在性,依各自的因緣和合而可得。但"信"難得,因為眾多人事務不定。因此說"凡夫"等。 《現前經注》終 2. 《三處經注》

1. Dutiye macchariyameva malaṃ macchariyamalaṃ, cittassa malīnasabhāvāpādanato vigataṃ macchariyamalaṃ etthāti vigatamacchariyamalaṃ. Gedhābhāvena koci kiñci dentopi tattha āsattiṃ na vissajjeti, ayaṃ pana na tādisoti āha 『『vissaṭṭhacāgo』』ti. Malīnahatthova cittavisuddhiyā abhāvato. Dhotahatthova dhotahatthena kātabbakiccasādhanato. Tena vuttaṃ – 『『citte suddhe visujjhanti, iti vuttaṃ mahesinā』』ti. Yācituṃ yutto yācakānaṃ manorathapūraṇato. Yācayogo payogāsahehi yācakehi suṭṭhu yuttabhāvato. Taṃsamaṅgī eva tattha rato nāma, na cittamattenevāti āha 『『dānaṃ…pe… rato nāma hotī』』ti.

『『Uccā, bhante』』ti vatvā ayaṃ maṃ uccato vadatīti cinteyyāti puna 『『nātiuccā tumhe』』ti āha, sarīrenāti adhippāyo. Mecakavaṇṇassāti nīlobhāsassa. Pucchīti bhikkhū pucchi. Bhūmiyaṃ lekhaṃ likhanto acchīti paṭhamaṃ mañce nipajjitvā uṭṭhāya bhūmiyaṃ lekhaṃ likhanto acchi 『『akhīṇāsavoti maññanā hotū』』ti. Tathā hi rājā khīṇāsavassa nāma…pe… nivatti. Dhajapaggahitāvāti paggahitadhajāva. Silācetiyaṭṭhānanti thūpārāmassa ca mahācetiyassa ca antare silāya katacetiyaṭṭhānaṃ. Cetiyaṃ…pe… aṭṭhāsi sāvakassa taṃ kūṭāgāranti katvā.

Pacchābhāgenāti dhammakathikassa therassa piṭṭhipassena. Gonasoti maṇḍalasappo. Dhammassavanantarāya bahūnaṃ saggamaggappaṭilābhantarāyo bhaveyyāti adhippāyena 『『dhammassavanantarāyaṃ na karissāmī』』ti cintesi. Visaṃ vikkhambhetvāti vipassanātejena visavegaṃ vikkhambhetvā. Gāthāsahassanti gāthāsahassavantaṃ. Paṭṭhānagāthāyāti paṭṭhāpanagāthāya, ādigāthāyāti attho. Paṭṭhāna…pe… avasānagāthaṃ eva vavatthapesi, na dvinnaṃ antare vuttaṃ kilantakāyattā. Sarabhāṇaṃ sāyanhadhammakathā. Paggaṇhātīti paccakkhaṃ karontī gaṇhāti, sakkaccaṃ suṇātīti attho. Dhammakathanadivase dhammakathikānaṃ akilamanatthaṃ saddhā upāsakā siniddhabhojanaṃ madhupānakañca denti sarassa madhurabhāvāya sappimadhukatelādiñca bhesajjaṃ. Tenāha 『『ariyavaṃsaṃ kathessāmī』』tiādi. Catūhi dāṭhāhi ḍaṃsitvāti daḷhadaṭṭhabhāvadassanaṃ. Carissāmīti sammānessāmi, sakkaccaṃ suṇissāmīti attho. Nimmathetvāti nimmadditvā, apanetvāti attho.

Tiṭhānasuttavaṇṇanā niṭṭhitā.

1. Atthavasasuttavaṇṇanā

2. Tatiye attho nāma phalaṃ, taṃ etassa vasoti atthavaso. Hetu, attho etassa atthīti attho, so evāti āha 『『tayo atthe tīṇi kāraṇānī』』ti. Dhammadesanā nāma ukkaṭṭhaniddesena catunnaṃ ariyasaccānaṃ pakāsanāti āha 『『catusaccadhammaṃ pakāsetī』』ti. Aṭṭhakathaṃ ñāṇena paṭisaṃvedīti pāḷipadānaṃ atthaṃ vivaraṇañāṇena paṭi paṭi saṃvedanasīlo 『『ayaṃ imassa bhāsitassa attho』』ti. Etena atthapaṭisambhidābyāpāramāha. Pāḷidhammaṃ paṭisaṃvedīti pāḷigatiṃ pāḷiṃ padavivaraṇaṃ paṭi paṭi saṃvedanasīlo. Etena dhammapaṭisambhidābyāpāramāha.

Atthavasasuttavaṇṇanā niṭṭhitā.

1. Kathāpavattisuttavaṇṇanā

2. Catutthe pavattinīti yāva adhippetatthanigamanā avicchedena pavattinī. Paṭighātābhāvena appaṭihatā. Niyyānikā sappāṭihīrakā.

Kathāpavattisuttavaṇṇanā niṭṭhitā.

1. Paṇḍitasuttavaṇṇanā

我來幫你翻譯這段巴利文： 42. 第二經中"吝嗇垢"就是吝嗇本身為垢，因為導致心的污濁性；"離吝嗇垢"是離開了吝嗇垢。因為無貪著，即使有人給予什麼也不會放棄對它的執著，但這不是那樣的，所以說"已舍施"。因為無心清凈故如手不凈。如手已洗因為成就已洗手應做之事。因此說："心凈則清凈，這是大仙所說。"適合乞求因為滿足乞求者的願望。與乞求相應因為與不羞恥的乞求者很好地相應。只有具足那個才叫做樂於其中，不是僅僅以心而已，所以說"行佈施等樂於其中"。 說"高，尊者"后想"他說我高"，所以又說"你們不太高"，意思是身體。"深色"是帶藍光的。"問"是問比丘們。"在地上畫線而住"是先躺在床上起來后在地上畫線而住，"讓他認為是漏盡者"。因此國王對漏盡者......而退回。"如升旗"是如升起的旗。"石塔處"是在塔園和大塔之間用石頭做的塔處。塔......住立，因為把那尖頂閣作為聲聞的。 "後面"是在說法長老的背後。"黑蛇"是圓形蛇。因為意圖"會成為許多人獲得天界和道的障礙"，所以想"我不會造成聽法的障礙"。"鎮伏毒"是以觀慧之力鎮伏毒力。"千偈"是有千偈的。"起始偈"是開始偈，即第一偈的意思。只確定開始......和結束偈，不說兩者之間的，因為身體疲倦。晚課是傍晚說法。"持"是親自領受，意思是恭敬聽聞。在說法日，虔誠的優婆塞們為使說法者不疲勞而給予柔軟的食物和蜜飲，為使聲音甜美而給予酥油蜜油等藥。因此說"我將說聖傳"等。"以四牙咬"是顯示咬得很緊。"我將行"是我將尊重，意思是我將恭敬聽聞。"碾碎"是壓碎，意思是除去。 《三處經注》終 3. 《義利經注》 43. 第三經中"義"是指果，這是它的力量故為義力。因，它有義故為義，正是這個，所以說"三義三因"。"說法"是以最勝的方式顯示四聖諦，所以說"顯示四諦法"。"以智體會義疏"是以解釋智一再體會巴利語詞的意義"這是這所說的意義"。由此說明義無礙解的作用。"體會巴利法"是一再體會巴利的進行、巴利、詞的解釋。由此說明法無礙解的作用。 《義利經注》終 4. 《談話行經注》 44. 第四經中"行進"是直到達到所要的義理結論而無間斷地行進。因為無障礙故"無礙"。"出離"是有奇蹟的。 《談話行經注》終 5. 《賢者經注》

1. Pañcame paṇḍitapaññattānīti paṇḍitehi paṭhamaṃ paññattāni. Kathitānīti seyyaso kathitāni. Mahāpurisehīti buddhabodhisattehi. Karuṇāti karuṇācetovimutti vuttā. Pubbabhāgoti tassa upacāro. Damoti indriyasaṃvaro 『『manacchaṭṭhānaṃ indriyānaṃ damana』』nti katvā. Attadamananti cittadamanaṃ. Puṇṇovāde (ma. ni. 3.396) 『『sakkhissasi kho, tvaṃ puṇṇa, iminā damūpasamenā』』ti āgatattā damoti vuttā khantipi. Āḷavake āḷavakasutte (saṃ. ni. 1.246; su. ni. 190) 『『saccā damā cāgā』』ti evaṃ vuttā paññāpi imasmiṃ sutte 『『damo』』ti vattuṃ vaṭṭati. Rakkhanaṃ gopanaṃ paṭijaggananti mātāpitūnaṃ manussāmanussakatūpaddavato rakkhanaṃ, byādhiādianatthato gopanaṃ, ghāsacchādanādīhi veyyāvaccakaraṇena paṭijagganaṃ. Santo nāma sabbakilesadarathapariḷāhūpasamena upasantakāyavacīsamācāratāya ca. Uttamaṭṭhena santānanti matteyyatādīhi seṭṭhaṭṭhena santānaṃ.

Idha imesaṃyeva tiṇṇaṃ ṭhānānaṃ karaṇenāti imasmiṃ sutte āgatānaṃ tiṇṇaṃ ṭhānānaṃ karaṇena nibbattanena. Etāni…pe… kāraṇānīti mātupaṭṭhānaṃ pitupaṭṭhānanti etāni dve uttamapurisānaṃ kāraṇāni. Uttamakiccakaraṇena hi mātāpituupaṭṭhākā 『『uttamapurisā』』ti vuttā. Tenāha 『『mātāpitu…pe… vutto』』ti. Anupaddavabhāvena khemaṃ.

Paṇḍitasuttavaṇṇanā niṭṭhitā.

1. Sīlavantasuttavaṇṇanā

2. Chaṭṭhe lokiyalokuttaramissakanti ettha 『『manussā puññaṃ pasavantī』』ti avisesena vuttattā bhāvanāmayassapi puññassa saṅgaṇhanato lokuttarassapi sambhavo daṭṭhabbo.

Sīlavantasuttavaṇṇanā niṭṭhitā.

1. Saṅkhatalakkhaṇasuttavaṇṇanā

我來幫你翻譯這段巴利文： 45. 第五經中"賢者所施設"是由賢者最初施設。"所說"是由優者所說。"大人"是佛和菩薩。"悲"是說悲心解脫。"前分"是它的近行。"調伏"是根律儀，因為說"調伏以意為第六的諸根"。"自我調伏"是心的調伏。在《富樓那教導經》中說："富樓那，你能以此調伏而寂靜"，所以忍耐也被說為調伏。在《阿羅婆迦經》中說："真實、調伏、舍"，如是所說的慧在此經中也可說為"調伏"。"保護、守護、照顧"是從人非人所作的危害中保護父母，從病等不利中守護，以供給飲食衣服等作照顧。"寂靜"是因為寂靜一切煩惱熱惱，以及身語行為寂靜。"最上者"是以孝養等最勝義為寂靜者。 "在此以作這三處"是在此經中以作已生起的三處。"這些......因"是侍奉母、侍奉父這兩個是最上人的因。因為以作最上之事，侍奉父母者被稱為"最上人"。因此說"侍奉父母......所說"。因為無危害故"安穩"。 《賢者經注》終 6. 《持戒經注》 46. 第六經中"世間出世間混合"，這裡因為說"人們生起福德"是不區分的，所以包括修習所成的福德，應當理解也可能有出世間的。 《持戒經注》終 7. 《有為相經注》

1. Sattame samecca sambhūya paccayehi kataṃ saṅkhataṃ. Nimittānīti sañjānanassa nimittāni. Hetupaccayasamavāye uppajjanaṃ uppādo, attalābho. Vayoti bhaṅgo. Ṭhitassāti uppādakkhaṇato uddhaṃ ṭhitikkhaṇapattassa. Sā panassa avatthā uppādāvatthāya bhinnāti katvā aññathattaṃ jarāti ca vuttā. Yasmā dhammo uppajjamāno eva bhijjati, tathā sati uppādabhaṅgā samānakkhaṇā siyuṃ, na ca taṃ yujjati, tasmā uppādāvatthāya bhinnā bhaṅgābhimukhāvatthā jarāti veditabbā. Ye pana 『『saṅkhārānaṃ ṭhiti natthī』』ti vadanti, tesaṃ taṃ micchā. Yathā hi tasseva dhammassa uppādāvatthāya bhinnā bhaṅgāvatthā icchitā, aññathā 『『aññaṃ uppajjati, aññaṃ nirujjhatī』』ti āpajjati, evaṃ uppajjamānassa bhaṅgābhimukhā dhammā icchitabbā. Sā ca ṭhitikkhaṇo. Na hi uppajjamāno bhijjatīti sakkā viññātunti.

Saṅkhatanti tebhūmakā dhammā paccayasamuppannattā. Yadi evaṃ maggaphaladhammā kathanti āha 『『maggaphalāni panā』』tiādi. Lakkhaṇakathā hi yāvadeva sammasanatthā. Uppādakkhaṇe uppādo, na ṭhānabhaṅgakkhaṇesu. Kasmā? Uppādauppādakkhaṇānaṃ aññamaññaṃ paricchinnattā. Yathā hi uppādasaṅkhātena vikārena uppādakkhaṇo paricchinno, evaṃ uppādakkhaṇenapi uppādo paricchinno. Sesadvayepi eseva nayo. Dhammappavattimattatāyapi kālassa lokasamaññāvaseneva vuttaṃ. Lakkhaṇaṃ na saṅkhataṃ, saṅkhataṃ na lakkhaṇanti nesaṃ bhedadassanaṃ. Avatthāvato hi avatthā bhinnāvāti . Paricchinnanti ettha uppādavayehi tāva saṅkhataṃ paricchinnaṃ hotu, jarāya pana taṃ kathaṃ paricchinnanti vuccati? Na vuccati paricchedo pubbantāparantamattena, atha kho sabhāvabhedenāti nāyaṃ doso. Saṅkhataṃ dhammajātaṃ paricchinnaṃ tabbantaṃ dhammajātaṃ saṅkhatanti paññāyati evaṃ tesaṃ abhāvena nibbānametanti lakkhitabbato sañjānitabbato. Idāni 『『yathā hī』』tiādinā yathāvuttamattaṃ upamāhi vibhāveti.

Saṅkhatalakkhaṇasuttavaṇṇanā niṭṭhitā.

1. Asaṅkhatalakkhaṇasuttavaṇṇanā

2. Aṭṭhame asaṅkhatassāti vuttanayena na saṅkhatassa. Tenāha 『『paccayehī』』tiādi. Yathā uppādādīnaṃ bhāvena saṅkhatadhammajātaṃ saṅkhatanti paññāyati, evaṃ tesaṃ abhāvena nibbānaṃ asaṅkhatanti paññāyati.

Asaṅkhatalakkhaṇasuttavaṇṇanā niṭṭhitā.

1. Pabbatarājasuttavaṇṇanā

2. Navame idha sāla-saddo rukkhasāmaññapariyāyo, na rukkhavisesapariyāyoti āha 『『mahāsālāti mahārukkhā』』ti. Kulajeṭṭhakanti tasmiṃ kule jeṭṭhabhūtaṃ sāmibhūtaṃ. Silāmayo na paṃsumayo missako ca. Gāmaṃ gāmūpacārañca ṭhapetvā sabbaṃ araññanti āha 『『araññasminti agāmakaṭṭhāne』』ti. Mahanto pabbato seloti yojanā.

Pabbatarājasuttavaṇṇanā niṭṭhitā.

1. Ātappakaraṇīyasuttavaṇṇanā

2. Dasame sarīrasambhavānanti sarīre sambhūtānaṃ. Dukkhānanti aniṭṭhānaṃ. Bahalānanti nirantarappavattiyā aviraḷānaṃ. Tāpanavasenāti dukkhāpanavasena. Tibbānanti kurūrānaṃ. Tāsaṃ yathāvuttānaṃ adhivāsanāya pahātabbadukkhavedanānaṃ pajahanaṃ nāma khamanamevāti āha 『『khamanatthāyā』』ti . Āṇāpetvāti 『『ātappaṃ karaṇīya』』nti buddhāṇaṃ vidhāya. Lokiyalokuttaramissakā kathitā sasambhārānaṃ maggadhammānaṃ kathitattā.

Ātappakaraṇīyasuttavaṇṇanā niṭṭhitā.

1. Mahācorasuttavaṇṇanā

我來翻譯這段巴利文： 47. 第七經中"有為"是會合、集合，由諸緣所作。"相"是認知的相。"生"是因緣和合而生起，獲得自體。"滅"是壞滅。"住"是從生起剎那以後到達住立剎那。而它的這個狀態因為與生起狀態不同，所以說是變異和老。因為法正在生起時就滅去，如此則生滅會在同一剎那，這是不合理的，所以應知老是與生起狀態不同的趨向滅的狀態。有些人說"諸行無住"，他們那是錯誤的。就像那法的滅狀態與生起狀態不同是可取的，否則會變成"一個生起，另一個滅去"，如是對正在生起者應當接受趨向滅的諸法。那就是住剎那。因為不能了知"正在生起者即滅去"。 "有為"是三界諸法因為是緣生起的。如果這樣，道果諸法如何？所以說"但道果"等。因為相的論述只是爲了觀察。在生起剎那有生起，不在住滅剎那。為什麼？因為生起和生起剎那相互限定。就像以所謂生起的變異限定生起剎那，如是以生起剎那也限定生起。在其餘兩者也是這個方法。即使只是法的運轉性，也是依世間共許而說時間。相非有為，有為非相，這是顯示它們的區別。因為有狀態者的狀態確實不同。"限定"，這裡首先以生滅而有為是限定的，但以老如何說它是限定的？不是說僅以前際后際的限定，而是以自性的差別，所以這不是過失。有為法類是限定的，以它為邊際的法類是有為，如是以它們的無而應當了知涅槃這個標記。現在以"就像"等以譬喻顯示如是所說的義。 《有為相經注》終 8. 《無為相經注》 48. 第八經中"無為"是如所說方式的非有為。因此說"由諸緣"等。就像以生起等的存在而了知有為法類是有為，如是以它們的不存在而了知涅槃是無為。 《無為相經注》終 9. 《山王經注》 49. 第九經中這裡"娑羅"詞是一般樹的同義詞，不是特殊樹的同義詞，所以說"大娑羅是大樹"。"族中最上"是在那族中成為最上者、成為主人。石製的不是土製的和混合的。除了村和村的鄰近處，一切是林野，所以說"在林野是在無村處"。"大山是巖"是詞的連結。 《山王經注》終 10. 《應作熱誠經注》 50. 第十經中"身所生"是在身體中生起的。"苦"是不可意的。"眾多"是因為相續進行而不間斷。"熱惱"是以苦惱。"猛烈"是粗暴的。那些如上所說應忍受的應斷苦受，斷就是忍耐，所以說"為忍耐"。"命令"是以"應作熱誠"而制定佛陀的命令。說世間出世間混合，因為說具資糧的道法。 《應作熱誠經注》終 11. 《大盜經注》

1. Ekādasame mahābalavacoro mahācoroti āha 『『mahanto balavacoro』』ti. Balavacoroti ca mahāthāmatāya mahāparivāratāya mahācoriyakammasamatthatāya ca veditabbo. Mahataṃ gāmanigamānaṃ viluppanaṃ mahāvilopo. Taṃ taṃ kāraṇaṃ pakkhipitvāti taṃ taṃ akaraṇameva kāraṇaṃ katvā tappaṭibaddhāya kathāya pakkhipitvā. Atthaṃ kathayissantīti tassa tassa atthañca kathayissanti. Harantāti apanentā pariharantā. Dasavatthukāyāti 『『sassato loko』』ti (ma. ni. 1.269) ādidasavatthusannissitāya. Antaṃ gahetvā ṭhitadiṭṭhiyāti tameva sassatādiantaṃ gahetvā avissajjetvā ṭhitadiṭṭhiyā.

Mahācorasuttavaṇṇanā niṭṭhitā.

Cūḷavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

(6) 1. Brāhmaṇavaggo

1. Paṭhamadvebrāhmaṇasuttavaṇṇanā

2. Brāhmaṇavaggassa paṭhame jarājiṇṇāti jarāvasena jiṇṇā, na byādhiādīnaṃ vasena jiṇṇasadisattā jiṇṇā. Vayovuddhāti vayaso vuddhippattiyā vuddhā, na sīlādivuddhiyā. Jātimahallakāti jātiyā mahantatāya cirarattaññutāya jātimahallakā. Tayo addhe atikkantāti paṭhamo, majjhimo, pacchimoti tayo addhe atītā. Tatiyaṃ vayaṃ anuppattāti tato eva pacchimaṃ vayaṃ anuppattā. Akatabhayaparittāṇāti ettha bhayaparittāṇanti duggatibhayato parittāyakaṃ puññaṃ, taṃ akataṃ etehīti akatabhayaparittāṇā. Patiṭṭhākammanti sugatisaṅkhātappatiṭṭhāvahaṃ kammaṃ. Upasaṃharīyatīti sampāpīyati. 『『Upanīyatī』』ti vuttaṃ, kiṃ kena upanīyatīti āha 『『ayañhi jātiyā jaraṃ upanīyatī』』tiādi. Ayanti loko. Jāto na jātabhāveneva tiṭṭhati, atha kho tato paraṃ jaraṃ pāpīyati, jarāya byādhiṃ pāpīyati. Evaṃ parato paraṃ dukkhameva upanīyati.

Tāyanaṭṭhenāti rakkhanaṭṭhena. Nilīyanaṭṭhenāti nilīnaṭṭhānabhāvena. Patiṭṭhānaṭṭhenāti patiṭṭhānabhāvena. Avassayanaṭṭhenāti avassayitabbabhāvena. Uttamagativasenāti paramagatibhāvena.

Paṭhamadvebrāhmaṇasuttavaṇṇanā niṭṭhitā.

1. Dutiyadvebrāhmaṇasuttavaṇṇanā

2. Dutiye bhajitabbaṭṭhena paresaṃ bhājitabbaṭṭhena bhājanaṃ, bhaṇḍakaṃ.

Dutiyadvebrāhmaṇasuttavaṇṇanā niṭṭhitā.

3-4. Aññatarabrāhmaṇasuttādivaṇṇanā

54-55. Tatiye yesaṃ rāgādīnaṃ appahānena purisassa attabyābādhādīnaṃ sambhavo, pahānena asambhavoti evaṃ rāgādīnaṃ pahāyako ariyadhammo mahānubhāvatāya mahānisaṃsatāya ca sāmaṃ passitabboti sandiṭṭhiko. Iminā nayena sesesu padesupi yathārahaṃ nīharitvā vattabbo. Saddattho pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī. 1.147) vuttanayena veditabbo. Catutthaṃ uttānatthameva.

Aññatarabrāhmaṇasuttādivaṇṇanā niṭṭhitā.

1. Nibbutasuttavaṇṇanā

2. Pañcame na kālantare pattabbanti yadā saccappaṭivedho, tadā eva laddhabbattā na kālantare pattabbaṃ. Maggañāṇena upanetabbattā upaneyyaṃ. Upaneyyameva opaneyyikanti āha 『『paṭipattiyā upagantabba』』nti.

Nibbutasuttavaṇṇanā niṭṭhitā.

1. Palokasuttavaṇṇanā

我來翻譯這段巴利文： 51. 第十一經中"大力盜"是大盜，所以說"大的力盜"。"力盜"應當理解為因為大力量、大隨從、能作大盜業。"大掠奪"是掠奪大的村鎮。"加入各種理由"是把各種不作為作為理由,以與它相關的話加入。"將說義"是將說那個那個的義。"除去"是除去、避開。"十事"是依于"世間是常"等十事。"執取邊而住的見"是執取那常等邊而不捨離而住的見。 《大盜經注》終 《小品注》終 第一五十經終 2. 第二五十經 (6) 1. 婆羅門品 1. 《第一二婆羅門經注》 52. 婆羅門品第一經中"被老衰老"是被老所衰老，不是因為病等而似衰老。"年齡增長"是因年齡到達增長，不是因戒等增長。"生年大"是因生的大，因長久所知而生年大。"超過三個時期"是超過前、中、后三個時期。"到達第三年齡"就是因此到達最後的年齡。"未作怖畏防護"，這裡"怖畏防護"是從惡趣怖畏而保護的福德，他們未作那個，所以是未作怖畏防護。"立足業"是能帶來善趣立足的業。"被引導"是被帶到。說"被引導"，是什麼被什麼引導？所以說"因為這由生引導到老"等。"這"是世間。生不只是以生的狀態住立，而是從那以後被帶到老，由老被帶到病。如是從一個苦被引導到另一個苦。 "以救護義"是以保護義。"以藏身義"是以成為藏身處。"以住立義"是以成為住立處。"以依止義"是以成為應依止。"以最上趣義"是以成為最上趣。 《第一二婆羅門經注》終 2. 《第二二婆羅門經注》 53. 第二經中"器"是以應使用義、以應分給他人義為器，即是物品。 《第二二婆羅門經注》終 3-4. 《某婆羅門經等注》 54-55. 第三經中因為不斷除貪等而有自害等的生起，因斷除而不生起，如是斷除貪等的聖法因為大威力和大功德而應自見，所以是現見。依此方法在其餘諸句中也應適當地引申而說。但字義應知如清凈道論注中所說的方法。第四經義理顯明。 《某婆羅門經等注》終 5. 《寂滅經注》 56. 第五經中"不應在其他時得"因為當證悟真諦時就應得到，不應在其他時得。因為應以道智引導故"應引導"。"應引導"就是"應引導"，所以說"以修行應趣向"。 《寂滅經注》終 6. 《破壞經注》

1. Chaṭṭhe ācariyapācariyānanti ācariyānampi ācariyānaṃ. Nirantaraphuṭo nerayikasattehi nirayagāmikammassa kārakānaṃ bahubhāvā. Ubhayampetanti yathāvuttaṃ atthadvayaṃ. Ghananivāsatanti gāmānaṃ ghanasannivāsataṃ. Ekanteneva adhammoti ayonisomanasikārahetukattā anatthahetutāya ca niyameneva adhammo. Na adhammarāgoti adhippetoti paraparikkhāresu rāgo viya na mahāsāvajjoti katvā vuttaṃ. Tathā hi sakasakaparikkhāravisayo rāgo visamalobho viya na ekantato apāyuppattijanako. Paraparikkhāresu uppajjamānassa mahāsāvajjatāya adhammarāgatā. Lobhassa samakālo nāma natthi kāyaduccaritādīnaṃ viya ayonisomanasikārasamuṭṭhānattā. Esāti eso pāpadhammo. Samalobho visamalakkhaṇābhāvato. Tathā hi taṃsamuṭṭhāno payogo micchācāroti na vuccati. Avatthupaṭisevanasaṅkhātenāti yaṃ lokiyasādhusamanuññātaṃ rāgassa vatthuṭṭhānaṃ, tato aññasmiṃ vatthusmiṃ paṭisevanasaṅkhātena.

Vividhasassānanti sālivīhiādinānappakārasassānaṃ. Dussassanti paccayadūsena dūsitaṃ sassaṃ. Sampajjamāneti nipphajjanato pageva gabbhaparivuddhikāle. Pāṇakāti salabhādipāṇakā. Patantīti sassānaṃ matthake patanti. Salākāmattameva sampajjatīti vaḍḍhitvā gabbhaṃ gahetuṃ asamatthaṃ sampajjati. Teti vāḷaamanussā. Laddhokāsāti yakkhādhipatīhi anuññātattā laddhokāsā.

Palokasuttavaṇṇanā niṭṭhitā.

1. Vacchagottasuttavaṇṇanā

2. Sattame mahāvipākanti uḷāraphalaṃ bahuvipākaṃ. Dhammo nāma kathitakathā 『『atthaṃ dahati vidahatī』』ti katvā. Anudhammo nāma paṭikathanaṃ 『『taṃ anugato dhammo』』ti katvā. Saha dhammenāti sahadhammo, so eva sahadhammiko. Dhammasaddo cettha kāraṇapariyāyoti āha 『『sakāraṇo』』ti. Vādassāti vacanassa. Anupāto anupacchā pavatti.

Paripanthe tiṭṭhatīti pāripanthiko. Panthe ṭhatvā paresaṃ sāpateyyaṃ chindanato panthadūhanacoro. Yadi paccavekkhaṇañāṇaṃ, kathaṃ taṃ asekkhanti āha 『『asekkhassa pavattattā』』ti. Itarānīti sīlakkhandhādīni. Sayampīti pi-saddo 『『asekkhassa pavattā cā』』ti imamatthaṃ sampiṇḍeti.

Nibbisevanoti visevanarahito vigatavilomabhāvo. Na upaparikkhantīti na vicārenti. Jātiṃ nibbattiṃ yāti upagacchatīti jātiyo, jātoti attho. Tenāha 『『yattha katthaci kulajāte』』ti.

Kevalīti kevalavā, pāripūrimāti attho. Tenāha 『『paripuṇṇabhāvena yutto』』ti. Etaṃ kevalīti padaṃ. Abhiññāpāranti abhijānassa pāraṃ. Pariyantaṃ gatattā pāragū. Esa nayo sesapadesupi. Khettavinicchayasavanenāti 『『imehi sīlādiguṇasampannā sadevake loke puññassa khettaṃ, tadañño na khetta』』nti evaṃ khettavinicchayasavanena rahitā.

Vacchagottasuttavaṇṇanā niṭṭhitā.

1. Tikaṇṇasuttavaṇṇanā

我來翻譯這段巴利文： 57. 第六經中"諸師的諸師"是諸師的諸師。"相續遍滿地獄眾生"是因為造作導向地獄業者眾多。"這兩者"是如上所說的兩種義。"密集住處"是村莊的密集住處。"必定是非法"因為是不如理作意的因，以及是不利的因，所以必定是非法。說"不是非法貪"是因為不像對他人物品的貪那樣大罪過。如是對自己物品的貪不像不正貪那樣必定導致投生惡趣。對他人物品生起時因為大罪過而成為非法貪。貪沒有適時，因為像身惡行等是從不如理作意生起。"這"是這惡法。正貪因為沒有不正相。如是從它生起的行為不說為邪淫。"以受用非處所"是指除了世間善人認可的貪的處所外，在其他處所受用。 "各種穀物"是稻米等各種穀物。"壞谷"是因緣壞壞掉的穀物。"正在成熟"是在生長時,特別是在增長期。"蟲"是蝗蟲等蟲。"落下"是落在穀物頂上。"只成為莖"是生長但不能形成穀粒。"他們"是兇暴的非人。"得到機會"是因為得到夜叉主的允許而得到機會。 《破壞經注》終 7. 《婆蹉種經注》 58. 第七經中"大果報"是殊勝果、多果報。"法"是所說的話,因為"建立、安排義"。"隨法"是回答,因為"隨順於法"。"與法俱"是與法相應,那就是法相應。這裡法字是因的同義詞，所以說"有因"。"說"是言語。"隨順"是隨後發生。 "站在道上"是路匪。因為站在路上切斷他人的財物而成為破壞路的盜賊。如果是省察智,為何說它是無學？所以說"因為是無學的轉起"。"其他"是戒蘊等。"也"這詞結合"也是無學的轉起"這義。 "無邪行"是遠離邪行、離去相違。"不觀察"是不思考。"生"是趣向、到達生，意思是生。因此說"在任何良家"。 "圓滿"是具足，意思是完全。因此說"具足圓滿性"。"這圓滿"詞。"達通達"是達到通達。因為到達邊際而成為達彼岸。在其他詞中也是這個方法。"無田決定聞"是缺乏如是聽聞田的決定："具足戒等功德者在天人世間是福田，其他的不是田"。 《婆蹉種經注》終 8. 《帝幹那經注》

1. Aṭṭhame durāsadāti durupasaṅkamanā. Garahā muccissatīti mayi evaṃ kathente samaṇo gotamo kiñci kathessati, evaṃ me vacanamattampi na laddhanti ayaṃ garahā muccissatīti. Paṇḍitāti paṇḍiccena samannāgatā. Dhīrāti dhitisampannā. Byattāti paravādamaddanasamatthena veyyattiyena samannāgatā. Bahussutāti bāhusaccavanto. Vādinoti vādimaggakusalā. Sammatāti bahuno janassa sādhusammatā. Paṇḍitādiākāraparicchedanti tesaṃ tevijjānaṃ paṇḍitākārādiākāraparicchedaṃ. Ākārasaddo kāraṇapariyāyo, paricchedasaddo parimāṇatthoti āha 『『ettakena kāraṇenā』』ti.

Yathāti yenākārena, yena kāraṇenāti attho. Tenāha 『『yathāti kāraṇavacana』』nti. 『『Dvīhipi pakkhehī』』ti vatvā te pakkhe sarūpato dassento 『『mātito ca pitito cā』』ti āha. Tesaṃ pakkhānaṃ vasenassa sujātataṃ dassetuṃ 『『yassa mātā』』tiādi vuttaṃ. Janakajanikābhāvena vināpi loke mātāpitusamaññā dissati, idha pana sā orasaputtavaseneva icchitāti dassetuṃ 『『saṃsuddhagahaṇiko』』ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, kammajatejodhātu.

Pitā ca mātā ca pitaro, pitūnaṃ pitaro pitāmahā, tesaṃ yugo pitāmahayugo, tasmā 『『yāva sattamā pitāmahayugā pitāmahadvandā』』ti evamettha attho daṭṭhabbo. Aṭṭhakathāyaṃ pana dvandaṃ aggahetvā 『『yuganti āyuppamāṇaṃ vuccatī』』ti vuttaṃ. Yuga-saddassa ca atthakathā dassitā 『『pitāmahoyevapitāmahayuga』』nti. Pubbapurisāti purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi 『『mātito』』ti pāḷivacanaṃ samatthitaṃ hoti. Akkhittoti akkhepo. Anavakkhittoti saddhathālipākādīsu anavakkhitto na chaḍḍito. Jātivādenāti hetumhi karaṇavacananti dassetuṃ 『『kena kāraṇenā』』tiādi vuttaṃ. Ettha ca 『『ubhato…pe… pitāmahayugā』』ti etena brāhmaṇassa yonidosābhāvo dassito saṃsuddhagahaṇikatākittanato. 『『Akkhitto』』ti iminā kiriyāparādhābhāvo. Saṃsuddhajātikāpi hi sattā kiriyāparādhena khepaṃ pāpuṇanti. 『『Anupakkuṭṭho』』ti iminā ayuttasaṃsaggābhāvo. Ayuttasaṃsaggañhi paṭicca sattā suddhajātikā kiriyāparādharahitāpi akkosaṃ labhanti.

Tanti garahāvacanaṃ. Mante parivattetīti vede sajjhāyati, pariyāpuṇātīti attho. Mante dhāretīti yathāadhīte mante asammuṭṭhe katvā hadaye ṭhapeti.

我來翻譯這段巴利文： 59. 第八經中"難接近"是難於親近。"將脫離責難"是"我這樣說時，沙門喬達摩將說什麼，這樣我連言語也得不到"，將脫離這個責難。"賢"是具足賢慧。"智"是具足堅定。"明"是具足能摧破他說的明達。"多聞"是具足多聞。"論師"是善於論道。"承認"是被眾多人認為賢善。"賢等相份量"是那些三明者的賢相等相份量。相字是因的同義詞，份量字是量義，所以說"以如此因"。 "如"是以何相，意思是以何因。因此說"如是因說"。說"從兩方面"，為顯示那些方面的自相而說"從母和從父"。為顯示依那些方面他的善生，所以說"其母"等。在世間即使無生父母的關係也見到母父的名稱，但這裡為顯示只依親生子義而說"清凈胎"。胎是攝持、保持胎，是稱為胎處的母胎部分。因為攝持、不捨棄如所食的食物而成為胎，是業生火界。 父和母是雙親，雙親的雙親是祖父母，他們的一代是祖父代，所以"直到第七祖父代的祖父雙"，這裡應如是了知義。但在註釋中不取雙而說"代說壽量"。代字的註釋顯示"祖父就是祖父代"。"先人"，這裡取男子應視為就勝義而說。如是"從母"的經文才得到成立。"不被誹謗"是無誹謗。"不被捨棄"是在信施食等不被捨棄、不被拋棄。"以生論"，為顯示是因的具格而說"以何因"等。這裡以"兩方...乃至...祖父代"顯示婆羅門無生族過失，因說清凈胎。以"不被誹謗"顯示無行為過失。因為清凈生族的眾生也因行為過失而得到誹謗。以"不被責難"顯示無不當交往。因為清凈生族、無行為過失的眾生也因不當交往而得到誹謗。 "那"是責難語。"轉誦咒"是誦習吠陀，意思是學習。"持咒"是把如所學習的咒不忘失而安置於心中。

Oṭṭhapahatakaraṇavasenāti atthāvadhāraṇavasena. Sanighaṇḍukeṭubhānanti ettha vacanīyavācakabhāvena atthaṃ saddañca khaṇḍati bhindati vibhajja dassetīti nikhaṇḍu, so eva idha kha-kārassa gha-kāraṃ katvā 『『nighaṇḍū』』ti vutto. Kiṭati gameti kiriyādivibhāgaṃ, taṃ vā anavasesapariyādānato gamento pūretīti keṭubhaṃ. Vevacanappakāsakanti pariyāyasaddadīpakaṃ, ekekassa atthassa anekapariyāyavacanavibhāvakanti attho. Nidassanamattañcetaṃ anekesampi atthānaṃ ekasaddavacanīyatāvibhāvanavasenapi tassa ganthassa pavattattā. Vacībhedādilakkhaṇā kiriyā kappīyati vikappīyati etenāti kiriyākappo, so pana vaṇṇapadasambandhapadatthādivibhāgato bahukappoti āha 『『kiriyākappavikappo』』ti. Idañca mūlakiriyākappaganthaṃ sandhāya vuttaṃ. So hi mahāvisayo satasahassaparimāṇo namācariyādippakaraṇaṃ. Ṭhānakaraṇādivibhāgato nibbacanavibhāgato ca akkharā pabhedīyanti etehīti akkharappabhedā, sikkhāniruttiyo. Etesanti catunnaṃ vedānaṃ.

Padanti catubbidhaṃ, pañcavidhaṃ vā padaṃ, taṃ padaṃ kāyatīti padako, teyeva vā vede padaso kāyatīti padako. Tadavasesanti vuttāvasesaṃ vākyaṃ. Ettāvatā saddabyākaraṇaṃ vatvā puna 『『byākaraṇa』』nti atthabyākaraṇamāha. Taṃ taṃ saddaṃ tadatthañca byākaroti byācikkhati etenāti byākaraṇaṃ, saddasatthaṃ. Āyatiṃ hitaṃ tena loko na yatati na īhatīti lokāyataṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti.

Asīti mahāsāvakāti aññāsikoṇḍañño, vappo, bhaddiyo, mahānāmo, assaji, nāḷako, yaso, vimalo, subāhu, puṇṇaji, gavampati, uruvelakassapo, nadīkassapo, gayākassapo, sāriputto, mahāmoggallāno, mahākassapo, mahākaccāno, mahākoṭṭhiko, mahākappino, mahācundo, anuruddho, kaṅkhārevato, ānando, nandako, bhagu, nandiyo, kimilo, bhaddiyo, rāhulo, sīvali, upāli, dabbo, upaseno, khadiravaniyarevato, puṇṇo mantāniputto, puṇṇo sunāparantako, soṇo kuṭikaṇṇo, soṇo koḷiviso, rādho, subhūti, aṅgulimālo, vakkali, kāḷudāyī, mahāudāyī, pilindavaccho, sobhito, kumārakassapo, raṭṭhapālo, vaṅgīso, sabhiyo, selo, upavāṇo, meghiyo, sāgato, nāgito, lakuṇḍakabhaddiyo, piṇḍolo bhāradvājo, mahāpanthako, cūḷapanthako, bākulo, kuṇḍadhāno, dārucīriyo, yasojo, ajito , tissametteyyo, puṇṇako, mettagu, dhotako, upasīvo, nando, hemako, todeyyo, kappo, jatukaṇṇī, bhadrāvudho, udayo, posalo, mogharājā, piṅgiyoti ete asīti mahāsāvakā nāma.

我來翻譯這段巴利文： "以唇擊作"是以義的確定。"有詞義解釋和祭祀儀軌"，這裡因為以所說和能說的關係而切割、破壞、分別顯示義和聲，所以是詞義解釋，就是這個，這裡把 kha 音變成 gha 音而說為"nighaṇḍu"。因為引導動作等的區分，或者引導它而完全包含故為"祭祀儀軌"。"顯示同義詞"是顯明同義詞，意思是顯示每一個義的多種同義詞。這只是舉例，因為那書也依顯示多義由一音所說而轉起。言語破壞等相的動作由此安排、分別，所以是動作安排，那又從音、詞、連結、詞義等區分而有多種安排，所以說"動作安排分別"。這是就根本動作安排書而說。因為它是大境界，量有十萬的名師等論書。由處、作等區分和詞源區分而分別文字，所以是文字分別，即學習語言。"這些"是四吠陀。 "詞"是四種或五種詞，誦那詞故為誦詞者，或逐詞誦那些吠陀故為誦詞者。"其餘"是說餘下的句子。至此說了語法后又說"解釋"是義解釋。由此解釋、說明那個那個聲和它的義，所以是解釋，即語法學。因為由它世間不趨向、不追求未來利益，所以是順世論。因為依止那書，眾生連作福的心也不生起。 "八十大聲聞"是：阿若憍陳如、跋波、跋提、摩訶男、阿說示、那羅迦、耶舍、無垢、善臂、富那耆、牛主、優樓頻螺迦葉、那提迦葉、伽耶迦葉、舍利弗、大目犍連、大迦葉、大迦旃延、大拘絺羅、大劫賓那、大純陀、阿那律、甘伽離婆多、阿難、難陀迦、跋俱、難提、企彌羅、跋提、羅睺羅、尸婆離、優波離、陀婆、優波斯那、佉地羅林離婆多、富樓那彌多羅尼子、富樓那蘇那鄰多迦、拘提迦那輸那、拘利維沙輸那、羅陀、須菩提、央掘摩羅、跋迦梨、迦留陀夷、大優陀夷、毗鄰陀婆蹉、守彼多、鳩摩羅迦葉、羅吒波羅、婆耆沙、差比雅、勢羅、優波婆那、彌祗耶、娑伽多、那耆多、羅軍荼跋提、賓頭盧跋羅墮、大半托迦、小半托迦、薄拘羅、軍荼陀那、達盧尸利、耶輸阇、阿耆多、彌勒帝須、富那迦、彌多求、度多迦、優波私婆、難陀、醯摩迦、多提耶、迦波、阇都干耳、跋陀羅婆提、優陀耶、布沙羅、目伽羅阇、賓耆耶，這些是八十大聲聞。

Kasmā panete eva therā 『『mahāsāvakā』』ti vuccantīti? Abhinīhārassa mahantabhāvato. Tathā hi dve aggasāvakāpi mahāsāvakesu antogadhā. Te hi sāvakapāramiñāṇassa matthakappattiyā sāvakesu aggadhammādhigamena aggaṭṭhāne ṭhitāpi abhinīhāramahantatāsāmaññena 『『mahāsāvakā』』tipi vuccanti, itare pana pakatisāvakehi sātisayaṃ mahābhinīhārā. Tathā hi te padumuttarassa bhagavato kāle katapaṇidhānā, tato eva sātisayaṃ abhiññāsamāpattīsu vasino pabhinnappaṭisambhidā ca. Kāmaṃ sabbepi arahanto sīlavisuddhiādike sampādetvā catūsu satipaṭṭhānesu suppatiṭṭhitacittā satta bojjhaṅge yathābhūtaṃ bhāvetvā maggappaṭipāṭiyā anavasesato kilese khepetvā aggaphale patiṭṭhahanti, tathāpi yathā saddhāvimuttato diṭṭhippattassa, paññāvimuttato ca ubhatobhāgavimuttassa pubbabhāgabhāvanāvisesasiddho maggabhāvanāviseso, evaṃ abhinīhāramahantattapubbayogamahantattā hi sasantāne sātisayassa guṇavisesassa nipphāditattā sīlādīhi guṇehi mahantā sāvakāti mahāsāvakā. Tesuyeva pana ye bodhipakkhiyadhammesu pāmokkhabhāvena dhurabhūtānaṃ sammādiṭṭhisaṅkappādīnaṃ sātisayaṃ kiccānubhāvanipphattiyā kāraṇabhūtāya tajjābhinīhārābhinīhaṭāya sakkaccaṃ nirantaraṃ cirakālasambhāvitāya sammāpaṭipattiyā yathākkamaṃ paññāya samādhismiñca ukkaṭṭhapāramippattiyā savisesaṃ sabbaguṇehi aggabhāve ṭhitā, te sāriputtamoggallānā. Itare aṭṭhasattati therā sāvakapāramiyā matthake sabbasāvakānaṃ aggabhāvena aṭṭhitattā 『『mahāsāvakā』』icceva vuccanti. Pakatisāvakā pana abhinīhāramahantattābhāvato pubbayogamahantattābhāvato ca 『『satthusāvakā』』icceva vuccanti. Te pana aggasāvakā viya mahāsāvakā viya ca na parimitā, atha kho anekasatā anekasahassā.

Vayatīti vayo, ādimajjhapariyosānesu katthaci aparikilamanto avitthāyanto te ganthe santāneti paṇetīti attho. Dve paṭisedhā pakatiṃ gamentīti dassetuṃ 『『avayo na hotī』』ti vatvā tattha avayaṃ dassetuṃ 『『avayo nāma…pe… na sakkotī』』ti vuttaṃ.

Idhāti imasmiṃ sutte. Etanti 『『vivicceva kāmehī』』tiādivacanaṃ. Tatiyavijjādhigamāya paṭipattikkamo visuddhimagge (visuddhi. 1.70) sātisayaṃ vitthārito, tathā idha avattukāmatāya bhayabheravasuttādīsu (ma. ni.

我來 譯這段巴利文： 為什麼這些長老被稱為"大聲聞"？因為志願的偉大。如是兩大上首弟子也包含在大聲聞中。他們雖因聲聞波羅蜜智達到頂點，以證得聲聞中最上法而住于最上位，但因志願偉大的共同點也稱為"大聲聞"，其他則比普通聲聞有更殊勝的大志愿。如是他們在蓮華佛時發願，因此特別精通神通定，並獲得無礙解。雖然一切阿羅漢都圓滿戒清凈等，心善住於四念處，如實修習七覺支，依道次第完全滅盡煩惱而住立於最上果，但如信解脫者和見至者，慧解脫者和俱分解脫者因前分修習的殊勝成就而有修道的殊勝，如是因為志願偉大和前修偉大而在自相續中成就殊勝功德，以戒等功德偉大的聲聞是大聲聞。在他們中，那些因在菩提分法中以首要性而成為主導的正見、正思惟等，以殊勝作用成就為因的相應志願所引導的恭敬、相續、長時修習的正行，依次第在慧和定中達到最上波羅蜜，以特殊方式住於一切功德最上性的，是舍利弗和目犍連。其餘七十八位長老因為不住于聲聞波羅蜜頂點一切聲聞的最上性而只稱為"大聲聞"。普通聲聞因為無志願偉大和前修偉大而只稱為"師的聲聞"。他們不像上首聲聞和大聲聞那樣有限，而是數百數千。 "行"是行進，意思是在初中后不疲倦、不停頓而使那些書相續、引導。為顯示兩個否定表示自性，說"非行不是"后，為顯示非行而說"非行即是...不能"。 "這裡"是在此經中。"這"是"遠離諸欲"等語。證得第三明的修行次第在清凈道論中特別詳細說明，如是這裡因不欲說而如怖畏經等。

1.34 ādayo) viya saṅkhepato ca vattukāmatāya 『『dvinnaṃ vijjāna』』micceva vuttaṃ.

Vijjāti pubbenivāsappaṭicchādakassa mohakkhandhassa vijjanaṭṭhenapi vijjā. Moho paṭicchādakaṭṭhena tamoti vuccati tamo viyāti katvā. Kātabbato karaṇaṃ, obhāsova karaṇaṃ obhāsakaraṇaṃ, attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Ayaṃ atthoti ayameva adhippetattho. Pasaṃsāvacananti tasseva atthassa thomanāvacanaṃ paṭipakkhavidhamanapavattivisesānaṃ bodhanato. Yojanāti pasaṃsāvasena vuttapadānaṃ atthadassanavasena vuttapadassa ca yojanā. Avijjā vihatāti etena vijjanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. Yasmā vijjā uppannāti etena vijjāpaṭipakkhā avijjā, paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Itarasmimpi padadvayeti 『『tamo vihato, āloko uppanno』』ti padadvayepi. Eseva nayoti yathāvuttayojanaṃ atidisati. Tatthāyaṃ yojanā – evaṃ adhigatavijjassa tamo vihato viddhasto. Kasmā? Yasmā āloko uppanno ñāṇāloko pātubhūtoti. Pesitattassāti yathādhippetatthasiddhippattiṃ vissaṭṭhacittassa, paṭhamavijjādhigamāya pesitacittassāti vuttaṃ hoti.

Vipassanāpādakanti iminā tassa jhānacittassa nibbedhabhāgiyatamāha. Vipassanā tividhā vipassakapuggalabhedena. Mahābodhisattānañhi paccekabodhisattānañca vipassanā cintāmayañāṇasaṃvaḍḍhitattā sayambhuñāṇabhūtā, itaresaṃ sutamayañāṇasaṃvaḍḍhitattā paropadesasambhūtā. Sā 『『ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpajjhānānaṃ aññatarato vuṭṭhāyā』』tiādinā anekadhā arūpamukhavasena catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena ca anekadhāva visuddhimagge (visuddhi. 1.306) nānānayato vibhāvitā. Mahābodhisattānaṃ pana catuvīsatikoṭisatasahassamukhena pabhedagamanato nānānayaṃ sabbaññutaññāṇasannissayassa ariyamaggañāṇassa adhiṭṭhānabhūtaṃ pubbabhāgañāṇagabbhaṃ gaṇhāpentaṃ paripākaṃ gacchantaṃ paramagambhīraṃ saṇhasukhumataraṃ anaññasādhāraṇaṃ vipassanāñāṇaṃ hoti, yaṃ aṭṭhakathāsu 『『mahāvajirañāṇa』』nti vuccati. Yassa ca pavattivibhāgena catuvīsatikoṭisatasahassappabhedassa pādakabhāvena samāpajjiyamānā catuvīsatikoṭisatasahassasaṅkhā devasikaṃ satthu vaḷañjanakasamāpattiyo vuccanti, svāyaṃ buddhānaṃ vipassanācāro paramatthamañjūsāyaṃ visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī.

我來翻譯這段巴利文： 1.34 等)而簡略，因為欲說所以只說"兩明"。 "明"因為有照破前生住處障蔽的癡蘊的照明義也是明。癡因為障蔽義而說是暗，因為如暗。從應作義是作，光明即是作為光明作，意思是以其因緣應生為光明義。"這義"是這個所說義。"讚歎語"是對那個義的讚歎語，因為顯示對治、驅除、殊勝轉起。"連結"是依贊嘆所說諸詞和依義顯示所說詞的連結。"無明被破"，由此應知也顯示以照明義為明這個義。因為"明已生起"，由此顯示無明是明的對治，它的對治性是以應斷性和明的斷除性。"在其他兩句"是在"暗被破，光已生起"這兩句。"這是方法"是指出如所說連結。這裡連結是 - 如是得明者的暗被破、被摧毀。為什麼？因為光明已生起、智光已顯現。"已遣心"是已解脫心達到如所欲義的成就，意思是說已遣心證得第一明。 "觀的基礎"由此說那禪心的通達分性。觀有三種依觀行者的區別。因為大菩薩和獨覺菩薩的觀因為增長思所成智而成為自生智，其他的因為增長聞所成智而從他人教導生起。它在清凈道論中依無色門以"除了非想非非想處，從其餘色無色禪之一出起"等多種方式，和依在四界差別說的那些那些界把握門之一門也以多種方式，從種種方法詳細說明。但大菩薩們的觀智以二十四億十萬門趣向差別，所以從種種方法攝取一切智智所依的聖道智的所依的前分智胎，趣向成熟，成為最極甚深、更加細妙、不共他的觀智，它在諸註釋書中稱為"大金剛智"。依它的轉起差別成為二十四億十萬種差別的基礎而被入定的二十四億十萬數的每日師用定被說，此佛陀們的觀行在勝義寶函清凈道論注中;

1.144) dassito, atthikehi tato gahetabboti. Idha pana sāvakānaṃ vipassanācāraṃ sandhāya 『『vipassanāpādaka』』nti vuttaṃ.

Kāmaṃ heṭṭhimamaggañāṇānipi āsavānaṃ khepanañāṇāni eva, anavasesato pana tesaṃ khepanaṃ aggamaggañāṇenevāti āha 『『arahattamaggañāṇatthāyā』』ti. Āsavavināsanatoti āsavānaṃ nissesaṃ samucchindanato. Āsavānaṃ khaye ñāṇaṃ āsavakkhayañāṇanti dassento 『『tatra cetaṃ ñāṇa』』nti vatvā 『『khaye』』ti ādhāre bhummaṃ, na visayeti dassento 『『tattha pariyāpannattā』』ti āha. Abhinīharatīti abhimukhaṃ nīharati, yathā maggābhisamayo hoti, savanaṃ tadabhimukhaṃ pavatteti. Idaṃ dukkhanti dukkhassa ariyasaccassa tadā bhikkhunā paccakkhato gahitabhāvadassanaṃ. Ettakaṃ dukkhanti tassa paricchijja gahitabhāvadassanaṃ. Na ito bhiyyoti tassa anavasesato gahitabhāvadassanaṃ. Tenāha 『『sabbampi dukkhasacca』』ntiādi. Sarasalakkhaṇapaṭivedhenāti sabhāvasaṅkhātassa lakkhaṇassa asammohato paṭivijjhanena. Asammohapaṭivedhoti ca yathā tasmiṃ ñāṇe pavatte pacchā dukkhasaccassa sarūpādiparicchede sammoho na hoti, tathā pavatti. Tenevāha 『『yathābhūtaṃ pajānātī』』ti. Dukkhaṃ samudeti etasmāti dukkhasamudayo. Yaṃ ṭhānaṃ patvāti yaṃ nibbānaṃ maggassa ārammaṇapaccayaṭṭhena kāraṇabhūtaṃ āgamma. Patvāti ca tadubhayavato puggalassa pavattiyāti katvā vuttaṃ. Patvāti vā pāpuṇanahetu. Appavattinti appavattinimittaṃ. Te vā na pavattanti etthāti appavatti, nibbānaṃ. Tassāti dukkhanirodhassa. Sampāpakanti sacchikiriyāvasena sammadeva pāpakaṃ.

Kilesavasenāti āsavasaṅkhātakilesavasena. Yasmā āsavānaṃ dukkhasaccapariyāyo tappariyāpannattā sesasaccānañca taṃsamudayādipariyāyo atthi, tasmā vuttaṃ 『『pariyāyato』』ti. Dassento saccānīti yojanā. Āsavānañcettha gahaṇaṃ 『『āsavānaṃ khayañāṇāyā』』ti āraddhattā. Tathā hi 『『kāmāsavāpi cittaṃ vimuccatī』』tiādinā āsavavimuttisīseneva sabbakilesavimutti vuttā. 『『Idaṃ dukkhanti yathābhūtaṃ pajānātī』』tiādinā missakamaggo idha kathitoti 『『saha vipassanāya koṭippattaṃ maggaṃ kathesī』』ti vuttaṃ. Jānato passatoti iminā pariññāsacchikiriyābhāvanābhisamayā vuttā. Vimuccatīti iminā pahānābhisamayo vuttoti āha 『『iminā maggakkhaṇaṃ dassetī』』ti. Jānatopassatoti vā hetuniddeso. Yaṃ jānanahetu kāmāsavāpi cittaṃ vimuccatīti yojanā. Dhammānañhi samānakālikānampi paccayapaccayuppannatā sahajātakoṭiyā labbhati. Bhavāsavaggahaṇeneva ettha bhavarāgassa viya bhavadiṭṭhiyāpi samavarodhoti diṭṭhāsavassapi saṅgaho daṭṭhabbo.

Khīṇā jātītiādīhi padehi. Tassāti paccavekkhaṇañāṇassa. Bhūminti pavattiṭṭhānaṃ. Yenādhippāyena 『『katamā panassā』』tiādinā codanā katā, taṃ vivaranto 『『na tāvassā』』tiādimāha . Tattha na tāvassa atītā jāti khīṇā maggabhāvanāyāti adhippāyo. Tattha kāraṇamāha 『『pubbeva khīṇattā』』ti. Na anāgatā assa jāti khīṇāti yojanā. Na anāgatāti ca anāgatabhāvasāmaññaṃ gahetvā lesena codeti. Tenāha 『『anāgate vāyāmābhāvato』』ti. Anāgataviseso panettha adhippeto, tassa khepane vāyāmo labbhateva. Tenāha 『『yā pana maggassā』』tiādi. Ekacatupañcavokārabhavesūti bhavattayaggahaṇaṃ vuttanayena anavasesato jātiyā khīṇabhāvadassanatthaṃ. Tanti yathāvuttaṃ jātiṃ. Soti khīṇāsavo bhikkhu.

我來 譯這段巴利文： 1.144)已顯示，有需要者應從那裡獲取。但這裡依聲聞的觀行而說"觀的基礎"。 雖然下位道智也是滅盡漏的智，但完全滅盡它們只由最上道智，所以說"為阿羅漢道智"。"從漏滅盡"是從完全斷絕諸漏。顯示漏盡中的智是漏盡智，所以說"在那裡這智",說"在盡"是處格，不是境，所以說"因為攝在那裡"。"引導"是向前引導，使聞轉向如是道現觀。"此是苦"是顯示比丘當時親自把握苦聖諦。"苦如是多"是顯示限定把握它。"不過此"是顯示完全把握它。因此說"一切苦諦"等。"通達自相"是以無癡通達稱為自性的相。"無癡通達"是當那智生起后，對苦諦的自相等限定不再有癡,如是生起。因此說"如實了知"。從此生苦故為苦集。"到達彼處"是依那涅槃作為道的所緣緣義的因而來。說"到達"是依具兩者的補特伽羅的轉起。或"到達"是到達因。"不轉起"是不轉起因。或彼等在此不轉起為不轉起,即涅槃。"它"是苦滅。"能令達到"是依證得義而善令達到。 "依煩惱"是依稱為漏的煩惱。因為諸漏有苦諦同義詞因攝在其中,其餘諸諦有彼集等同義詞,所以說"依其門"。"顯示諸諦"是連結。這裡取諸漏是因為以"為漏盡智"而開始。如是以"心從欲漏解脫"等以漏解脫為首而說一切煩惱解脫。以"如實了知此是苦"等說雜道,所以說"說與觀俱到達頂點的道"。"知見"由此說遍知、證、修現觀。"解脫"由此說斷現觀,所以說"由此顯示道剎那"。或"知見"是因的說明。由知因而心從欲漏解脫,是連結。因為同時法的因果性從俱生邊得到。這裡以取有漏如包攝有貪也包攝有見,所以應知也包攝見漏。 以"生已盡"等句。"它"是省察智。"地"是轉起處。顯示以何意趣作"但它的什麼"等問難而說"它的不是"等。其中意趣是"它的過去生不由道修而盡"。其中說理由"因為已先盡"。"它的未來生不盡"是連結。"未來"是取未來性的一般而尋難。因此說"因為對未來無精進"。但這裡所說是未來差別,對它的滅盡有精進。因此說"但依道"等。"在一、四、五蘊有"取三有是為顯示如說方法完全滅盡生。"它"是如所說生。"他"是漏盡比丘。

Brahmacariyavāso nāma idha maggabrahmacariyassa nibbattanamevāti āha 『『parivuttha』』nti. Sammādiṭṭhiyā catūsu saccesu pariññādikiccasādhanavasena pavattamānāya sammāsaṅkappādīnampi dukkhasacce pariññābhisamayānuguṇā pavatti, itaresu ca saccesu nesaṃ pahānābhisamayādivasena pavatti pākaṭā eva. Tena vuttaṃ 『『catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanābhisamayavasenā』』ti. Puthujjanakalyāṇakādayoti ādi-saddena sattasekhaṃ saṅgaṇhāti.

Itthattāyāti ime pakārā itthaṃ, tabbhāvo itthattaṃ, tadatthanti vuttaṃ hoti. Te pana pakārā ariyamaggabyāpārabhūtā pariññādayo idhādhippetāti āha 『『evaṃsoḷasavidhakiccabhāvāyā』』ti. Te hi maggaṃ paccavekkhato maggānubhāvena pākaṭā hutvā upaṭṭhahanti, pariññādīsu ca pahānameva padhānaṃ tadatthattā itaresanti āha 『『kilesakkhayāya vā』』ti. Pahīnakilesapaccavekkhaṇavasena vā etaṃ vuttaṃ. Dutiyavikappe itthattāyāti nissakke sampadānavacananti āha 『『itthabhāvato』』ti . Aparanti anāgataṃ. Ime pana carimakattabhāvasaṅkhātā pañcakkhandhā. Pariññātā tiṭṭhantīti etena tesaṃ appatiṭṭhataṃ dasseti. Apariññāmūlakā hi patiṭṭhā. Yathāha 『『kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo, atthi nandī, atthi taṇhā, patiṭṭhitaṃ tattha viññāṇaṃ viruḷha』』ntiādi (saṃ. ni. 2.64; kathā. 296; mahāni. 7). Tenevāha – 『『chinnamūlakā rukkhā viyā』』tiādi.

Yassāti puthujjanassa. Tassa hi sīlaṃ kadāci vaḍḍhati, kadāci hāyati. Sekkhāpi pana sīlesu paripūrakārinova, asekkhesu vattabbameva natthi. Tenāha 『『khīṇāsavassā』』tiādi. Vasippattanti vasībhāvappattaṃ. Suṭṭhu samāhitanti aggaphalasamādhinā sammadeva samāhitaṃ. Dhitisampannanti aggaphaladhitiyā samannāgataṃ. Maccuṃ jahitvā ṭhitanti āyatiṃ punabbhavābhāvato vuttaṃ. Kathaṃ punabbhavābhāvoti āha 『『sabbe pāpadhamme pajahitvā ṭhita』』nti. Sabbassapi ñeyyadhammassa catusaccantogadhattā vuttaṃ 『『buddhanti catusaccabuddha』』nti. Buddhasāvakāti sāvakabuddhā namassanti, pageva itarā pajā. Itarā hi pajā sāvakepi namassanti. Iti ettakena ṭhānena sammāsambuddhassa vasena gāthānaṃ atthaṃ vatvā idāni sāvakassapi vasena atthaṃ yojetvā dassetuṃ 『『atha vā』』tiādi vuttaṃ. Sāvakopi gotamo mukhanibbattena sampattena sambandhena, yato sabbepi ariyasāvakā bhagavato orasaputtāti vuccantīti.

Nivussatīti nivāso, nivuttho khandhasantānoti āha 『『nivutthakkhandhaparampara』』nti. Aveti, avedīti pāṭhadvayenapi pubbenivāsañāṇassa kiccasiddhiṃyeva dasseti. Ekattakāyaekattasaññibhāvasāmaññato vehapphalāpi ettheva saṅgahaṃ gacchantīti 『『cha kāmāvacare, nava brahmaloke』』icceva vuttaṃ. Itare pana apacurabhāvato na vuttā. Ekaccānaṃ avisayabhāvato ca avacanaṃ daṭṭhabbaṃ. Jāti khīyati etenāti jātikkhayo, arahattanti āha 『『arahattaṃ patto』』ti. 『『Abhiññāyā』』ti vattabbe yakāralopena 『『abhiññā』』ti niddeso katoti āha 『『jānitvā』』ti. Kiccavosānenāti catūhi maggehi kattabbassa soḷasavidhassa kiccassa pariyosānena. Vositoti pariyosito, niṭṭhitoti attho. Moneyyena samannāgatoti kāyamoneyyādīhi samannāgato. Lapitaṃ lapatīti lapitalāpano. Attapaccakkhato ñatvāti iminā tesaṃ vijjānaṃ paṭiladdhabhāvaṃ dīpeti.

Tikaṇṇasuttavaṇṇanā niṭṭhitā.

我來翻譯這段巴利文： 所謂"梵行住"即是此處道梵行的生起，所以說"已住"。正見在四諦中以成就遍知等作用而轉起時，正思惟等也隨順於苦諦的遍知現觀而轉起，在其餘諸諦中它們以斷現觀等方式轉起是明顯的。因此說"在四諦中以四道依遍知、斷、證、修現觀"。"善凡夫等"，等字包含七有學。 "為如此性"意思是說這些行相是如此，彼性是如此性，為彼義。但這裡所說的那些行相是聖道作用的遍知等，所以說"為如是十六種作用性"。因為它們對省察道者由道力而明顯地現起，在遍知等中斷是主要的，因為其他是為彼義，所以說"或為煩惱盡"。或依省察已斷煩惱而如是說。第二選擇中"為如此性"是從格作為與格，所以說"從如此性"。"其他"是未來。"這些"是稱為最後自體的五蘊。"遍知而住立"由此顯示它們的不住立。因為住立是以不遍知為根。如說"諸比丘，如果對段食有貪、有喜、有愛，識在彼住立、增長"等。因此說"如斷根的樹"等。 "誰的"是凡夫的。因為他的戒有時增長，有時減退。但有學是戒圓滿行者，無學更不用說。因此說"漏盡者"等。"得自在"是達到自在。"善等持"是以最上果定而善等持。"具足堅定"是具足最上果堅定。說"已舍死而住"是因為未來無再有。如何無再有？所以說"已斷一切惡法而住"。因為一切所知法攝在四諦中，所以說"覺者為覺四諦者"。"佛弟子"是聲聞佛被禮敬，何況其他眾生。因為其他眾生也禮敬聲聞。如是說了這麼多以正等覺者的方式解釋偈頌的義后，現在為顯示也以聲聞的方式連結義而說"或者"等。聲聞也是喬達摩，因口生而得到關係，因此一切聖弟子都稱為世尊的親生子。 "住"是住處，已住的蘊相續，所以說"已住蘊相續"。"知道、已知道"兩種讀法都只顯示宿住智的作用成就。因為一性身一性想性的共同點，廣果天也攝在這裡，所以只說"六慾界、九梵世"。其他因為不多而不說。應知因為是某些人的非境界而不說。"由此滅生"是生滅，即阿羅漢果，所以說"得阿羅漢"。應說"abhiññāya"而脫去y音而說"abhiññā"，所以說"已知"。"以作用終"是以四道所作十六種作用的終了。"已辦"是已終了，意思是已完成。"具足寂默"是具足身寂默等。"語所語"是言所言。"親自知"由此顯示獲得那些明。 《帝幹那經注》終。

1. Jāṇussoṇisuttavaṇṇanā

2. Navame deyyadhammassetaṃ nāmanti yāgaṃ karontena dātabbadeyyadhammaṃ sandhāya vadati tadaññassa pāḷiyaṃ deyyadhammaggahaṇeneva gahitattā. Matakabhattanti matake uddissa dātabbabhattaṃ, pitupiṇḍanti vuttaṃ hoti. Varapurisānanti visiṭṭhapurisānaṃ, uttamapurisānanti attho. Sabbametaṃ dānanti yathāvuttabhedaṃ yaññasaddhādidānaṃ.

Jāṇussoṇisuttavaṇṇanā niṭṭhitā.

1. Saṅgāravasuttavaṇṇanā

我來翻譯這段巴利文： 9. 《阇奴索尼經注》 60. 第九經中"這是應施物的名"是就作祭供者應施給的施物而說，因為其他施物在經文中已以施物的攝取而攝取。"死者食"是為死者而應施給的食物，意思是說父親的食物。"最勝人"是殊勝人，意思是最上人。"這一切施"是如所說差別的祭祀、信等施。 《阇奴索尼經注》終。 10. 《桑伽羅婆經注》

1. Dasame jiṇṇānaṃ hatthisālādīnaṃ paṭisaṅkharaṇaṃ puna pākatikakaraṇaṃ jiṇṇapaṭisaṅkharaṇaṃ , tassa kārako jiṇṇapaṭisaṅkharaṇakārako. Bāhirasamayeti satthusāsanato bāhire aññatitthiyasamaye. Sabbacatukkenātiādīsu sabbesu dvipadacatuppadādibhedesu pāṇesu ekekasmiṃ cattāro cattāro pāṇe vadhitvā yajitabbaṃ yaññaṃ sabbacatukkaṃ nāma. Sesesupi iminā nayena attho veditabbo. Yassa vā tassa vāti nissakke sāmivacananti āha 『『yasmā vā tasmā vā』』ti. Evamassāyanti ettha assūti nipātamattanti āha 『『evaṃ santepi aya』』nti.

Vaḍḍhentoti paṭṭhapento. Maggabrahmacariyassa ogadhaṃ mūlaṃ patiṭṭhābhūtaṃ brahmacariyogadhaṃ. Tenāha 『『arahattamaggasaṅkhātassā』』tiādi. Ukkaṭṭhaniddesena cettha arahattamaggasseva gahaṇaṃ katanti daṭṭhabbaṃ. Uttamaṃ patiṭṭhābhūtaṃ ārammaṇūpanissayabhāvena.

Appehi veyyāvaccakarādīhi attho etissāti appaṭṭhā ttha-kārassa ṭṭha-kāraṃ katvā. Tenāha 『『yattha bahū』』tiādi. Yatthāti yassaṃ paṭipadāyaṃ . Appo samārambho etassāti appasamārambho. Pāsaṃsāti pasaṃsārahā. Etaṃ yeva kathāpessāmīti eteneva brāhmaṇena kathāpessāmi.

Soppenāti niddāya. Pamādenāti jāgariyādīsu ananuyuñjanato sativippavāsalakkhaṇena pamādena. Paccanīkapaṭiharaṇavasenāti paṭipakkhāpanayanavasena. Tathā hi bhagavato ca sāsanassa ca paṭipakkhā titthiyā, tesaṃ haraṇato paṭihāriyaṃ. Te hi diṭṭhiharaṇavasena diṭṭhippakāsane asamatthabhāvena ca iddhiādesanānusāsanīhi haritā apanītā hontīti. 『『Paṭī』』ti vā ayaṃ saddo 『『pacchā』』ti etassa atthaṃ bodheti 『『tasmiṃ paṭipaviṭṭhasmiṃ, añño āgañchi brāhmaṇo』』tiādīsu (su. ni. 985; cūḷani. vatthugāthā 4) viya, tasmā samāhite citte vigatūpakkilese katakiccena pacchā haritabbaṃ pavattetabbanti paṭihāriyaṃ, attano vā upakkilesesu catutthajjhānamaggehi haritesu pacchāharaṇaṃ paṭihāriyaṃ, iddhiādesanānusāsaniyo ca vigatūpakkilesena katakiccena ca sattahitatthaṃ puna pavattetabbā, haritesu ca attano upakkilesesu parasattānaṃ upakkilesaharaṇāni hontīti paṭihāriyāni bhavanti, paṭihāriyameva pāṭihāriyaṃ. Paṭihāriye vā iddhiādesanānusāsanisamudāye bhavaṃ ekekaṃ pāṭihāriyanti vuccati. Paṭihāriyaṃ vā catutthajjhānaṃ maggo ca paṭipakkhaharaṇato, tattha jātaṃ nimittabhūte, tato vā āgatanti pāṭihāriyaṃ.

Āgatanimittenāti āgatākārasallakkhaṇavasena. Esa nayo sesesupi. Eko rājāti dakkhiṇamadhurādhipati eko paṇḍurājā. Evampi te manoti iminā ākārena tava mano pavattoti attho. Tena pakārena pavattoti āha 『『somanassito vā』』tiādi. Sāmaññajotanā visese avatiṭṭhatīti adhippāyenevaṃ vuttaṃ. 『『Evaṃ tava mano』』ti idañca manaso somanassitatādimattadassanaṃ, na pana yena so somanassito vā domanassito vā, taṃdassanaṃ. Somanassaggahaṇena cettha tadekaṭṭhā rāgādayo saddhādayo ca dassitā honti, domanassaggahaṇena dosādayo. Dutiyanti 『『itthampi te mano』』ti padaṃ. Itipīti ettha iti-saddo nidassanattho 『『atthīti kho, kaccāna, ayameko anto』』tiādīsu (saṃ. ni. 2.15;

我來 譯這段巴利文： 61. 第十經中,修理破舊的象舍等,使其恢復原狀是修理破舊,其作者是修理破舊者。"外道中"是在師教外的其他外道中。在"一切四法"等中,一切四法名是在一切兩足、四足等差別的生類中,每一個都殺四四生類而祭祀的祭祀。在其餘中也應依此方式了知義。"任何的"是從格作為屬格,所以說"從任何"。"如是這"中的"su"是助詞,所以說"即使如是"。 "增長"是建立。道梵行的基礎、根本、立足處是梵行基礎。因此說"稱為阿羅漢道"等。應知這裡以最上說而取阿羅漢道。最上是作為所緣、親依止性的立足處。 "少事"是事少,把tha音變成ṭṭha音。因此說"在那裡多"等。"在那裡"是在那行道中。"少初作"是其初作少。"應贊"是應被讚歎。"將以這個使說"是將以這個婆羅門使說。 "以睡眠"是以睡。"以放逸"是因不從事覺醒等而具失念相的放逸。"以對治除去方式"是以去除對治方式。如是世尊和教法的對治者是外道,因除去他們故為神變。因為他們依見的除去而在見的顯示中無能,因神通、記說、教誡而被除去、被棄。或"paṭi"這個詞表示"后"的義,如"那個進入后,另一婆羅門來"等,所以心等持、離隨煩惱、已作所作后應除去、應轉起故為神變,或自己的隨煩惱以第四禪、道除去後的除去是神變,神通、記說、教誡也由離隨煩惱、已作所作者為眾生利益而再轉起,自己的隨煩惱被除去後成為除去他眾生隨煩惱,故為神變,神變即神變。或在神變即神通、記說、教誡集合中的每一個稱為神變。或神變是第四禪、道因除對治,在彼生故,或從彼來故為神變。 "由來相"是依來相的觀察。其餘也是此方法。"一個王"是南摩偷羅(今印度北方邦城市馬圖拉)的統治者一個般度王。"如是你的意"的義是你的意以此行相轉起。說"或喜悅"等是因為轉起那行相。依一般表示住於差別的意趣而如是說。"如是你的意"這只是顯示意的喜悅等性,而不是顯示他以何喜悅或憂惱。這裡以喜悅的攝取而顯示與之同處的貪等和信等,以憂惱的攝取而顯示嗔等。"第二"是"如是也你的意"這句。"如此"中的"iti"字是顯示義,如"迦旃延,此是一邊"等。

3.90) viya. Tenāha 『『imañca imañca atthaṃ cintayamāna』』nti. Pi-saddo vuttatthasampiṇḍanattho.

Kathentānaṃ sutvāti kathentānaṃ saddaṃ sutvā. Tassa vasenāti tassa vitakkitassa vasena. Aṭṭakārakenāti vinicchayakārakena.

Na ariyānanti ariyānaṃ maggaphalacittaṃ na jānātīti attho. Tañhi tena anadhigatattā cetopariyañāṇenapi na sakkā viññātuṃ, aññaṃ pana cittaṃ jānātiyeva. Heṭṭhimo uparimassa cittaṃ na jānātītiādīnipi maggaphalacittameva sandhāya vuttānīti veditabbāni. Sotāpannādayopi hi attanā adhigatameva maggaphalaṃ parehi uppāditaṃ sammā cetopariyañāṇena jānituṃ sakkonti, na attanā anadhigataṃ. Sabbepi ariyā attano phalaṃ samāpajjanti adhigatattāti dassento 『『etesu cā』』tiādimāha. Yadi ariyā attanā adhigataphalaṃ samāpajjanti, uparimāpi heṭṭhimaṃ phalaṃ samāpajjanti adhigatattā lokiyasamāpattiyo viyāti kassaci āsaṅkā siyā, tannivattanatthamāha 『『uparimo heṭṭhimaṃ na samāpajjatī』』ti.

Uparimoti sakadāgāmiādiariyapuggalo. Heṭṭhimanti sotāpattiphalādiṃ. Na samāpajjatīti satipi adhigatatte na samāpajjati. Kasmāti ce? Kāraṇamāha 『『tesañhī』』tiādi, tesaṃ sakadāgāmiādīnaṃ heṭṭhimā heṭṭhimā phalasamāpatti tesu tesuyeva heṭṭhimesu ariyapuggalesu pavattati, na uparimesūti attho. Iminā heṭṭhimaṃ phalacittaṃ uparimassa na uppajjatīti dasseti. Kasmāti ce? Puggalantarabhāvūpagamanena paṭippassaddhattā. Etena uparimo ariyo heṭṭhimaṃ phalasamāpattiṃ samāpajjati attanā adhigatattā yathā taṃ lokiyasamāpattinti evaṃ pavatto hetu byabhicāritoti daṭṭhabbaṃ. Na hi lokiyajjhānesu puggalantarabhāvūpagamanaṃ nāma atthi visesābhāvato, idha pana asamugghāṭitakammakilesanirodhanena puthujjanehi viya sotāpannassa sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi. Yato heṭṭhimā heṭṭhimā phaladhammā uparūparimaggadhammehi nivattitā paṭipakkhehi viya abhibhūtā appavattidhammataṃyeva āpannā. Teneva vuttaṃ 『『paṭippassaddhattā』』ti.

Apica kusalakiriyappavatti nāma aññā, vipākappavatti ca aññāti anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hoti. Taṃtaṃphalavaseneva hi ariyānaṃ sotāpannādināmalābho. Te sace aññaphalasamaṅginopi honti, sotāpannādināmampi tesaṃ avavatthitaṃ siyā. Tassa tassa vā ariyassa taṃ taṃ phalaṃ sadisanti katvā na uparimassa heṭṭhimaphalasamaṅgitāya lesopi sambhavati, kuto tassā samāpajjananti daṭṭhabbaṃ. Heṭṭhimā ca sotāpannādayo uparimaṃ sakadāgāmiphalādiṃ na samāpajjanti anadhigatattā. Na hi anadhigataṃ samāpattiṃ samāpajjituṃ sakkā, tasmā sabbepi ariyā attanoyeva phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ.

我來翻譯這段巴利文： 3.90)那樣。因此說"思維此義和此義"。"pi"詞是總括已說義。 "聽到說者"是聽到說者的聲音。"依彼"是依彼所尋思。"以斷事者"是以判決者。 "不是聖者的"意思是不知道聖者的道果心。因為他未證得那個,所以即使以他心智也不能了知,但知道其他心。"下位不知上位的心"等也應知是就道果心而說。因為須陀洹等也能以正他心智知道別人生起自己已證得的道果,不能知道自己未證得的。顯示一切聖者入定自己已證得的果而說"在這些中"等。如果聖者入定自己已證得的果,上位也能入定已證得的下位果如世間定,可能有人有此疑問,為除此而說"上位不入定下位"。 "上位"是斯陀含等聖者。"下位"是須陀洹果等。"不入定"是雖已證得也不入定。如果問為什麼？說明理由"因為他們"等,意思是那些斯陀含等的下下果定只在那些那些下位聖者中轉起,不在上位。由此顯示下位果心不生起于上位。如果問為什麼？因為由進入另一補特伽羅性而止息。由此應知上位聖者入定下位果定因為自己已證得如同世間定,這樣推論的因相違。因為在世間禪中沒有所謂進入另一補特伽羅性因為無差別,但這裡因未斷業煩惱的滅而有如凡夫與須陀洹那樣須陀洹等與斯陀含等進入另一補特伽羅性。由此下下果法被上上道法所遣,如被對治所勝而成為不轉起法性。因此說"因止息"。 又,善作業的轉起是一種,異熟的轉起是另一種,因為出世間善的無間果,所以上位如到了另一有。因為聖者獲得須陀洹等名只依各各果。如果他們也具有其他果,他們的須陀洹等名也會不確定。或因那那聖者的那那果相似,所以上位具有下位果連一點可能也沒有,何況入定它。下位須陀洹等不入定上位斯陀含果等因為未證得。因為不能入定未證得的定,所以此處應得結論-一切聖者只入定自己的果。

Pavattentāti pavattakā hutvā, pavattanavasenāti attho. Evanti yathānusiṭṭhāya anusāsaniyā vidhivasena paṭisedhavasena ca pavattitākāraparāmasanaṃ. Sā ca sammāvitakkā nāma micchāvitakkānañca pavattiākāradassanavasena pavattati. Tattha ānisaṃsassa ādīnavassa ca vibhāvanatthaṃ aniccasaññameva, na niccasaññanti attho. Paṭiyoginivattanatthañhi eva-kāraggahaṇaṃ. Idhāpi evasaddaggahaṇassa attho payojanañca vuttanayeneva veditabbaṃ. Idaṃ-gahaṇepi eseva nayo. Pañcakāmaguṇarāganti nidassanamattaṃ daṭṭhabbaṃ tadaññarāgassa dosādīnañca pahānassa icchitattā tappahānassa ca tadaññarāgādikhepassa upāyabhāvato. Tathā vuttaṃ duṭṭhalohitavimocanassa pubbaduṭṭhamaṃsakhepanūpāyatā viya. Lokuttaradhammamevāti avadhāraṇaṃ paṭikkhepabhāvato sāvajjadhammanivattanaparaṃ daṭṭhabbaṃ, tassa adhigamūpāyānisaṃsabhūtānaṃ tadaññesaṃ anavajjadhammānaṃ nānantariyabhāvato.

Cintāmaṇikavijjāsarikkhakatanti iminā 『『cintāmaṇī』』ti evaṃ laddhanāmā loke ekā vijjā atthi, yāya paresaṃ cittaṃ vijānantīti dīpeti. 『『Tassā kira vijjāya sādhako puggalo tādise desakāle mantaṃ parijappitvā yassa cittaṃ jānitukāmo, tassa diṭṭhahatthādivisesasañjānanamukhena cittācāraṃ anuminanto kathetī』』ti keci. Apare 『『vācaṃ niccharāpetvā tattha akkharasallakkhaṇavasenā』』ti vadanti.

Idañcapana sabbanti 『『bhavaṃ gotamo anekavihitaṃ iddhividhaṃ paccanubhotī』』tiādinayappavattaṃ sabbampi.

Saṅgāravasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

(7) 2. Mahāvaggo

1. Titthāyatanasuttavaṇṇanā

我來翻譯這段巴利文： "轉起"是成為轉起者,意思是依轉起。"如是"是指示如所教導的教誡依規則和禁止而轉起的行相。它以名為正尋思和顯示邪尋思的轉起行相而轉起。其中為顯明利益和過患,意思是隻有無常想,不是常想。因為取"eva"詞是爲了遣除對立者。這裡也應依所說方式了知"eva"詞的意義和目的。在取"此"也是此方法。應知"五欲貪"只是舉例,因為欲斷除其他貪和嗔等,而斷除它是斷除其他貪等的方法。如說放出壞血是去除先前壞肉的方法。"只有出世間法"的限定應知是以否定為主而遣除有罪法,因為其他無罪法是證得它的方便利益而非無間。 "如如意珠明"由此顯示世間有一種名為"如意珠"的明,由它知道他人的心。有些人說"據說修習那明的人在適當的時處持誦真言,想知道誰的心,通過認識他的手等特徵而推測心行而說"。其他人說"使發出語言,依其中字音的觀察"。 "而這一切"是以"尊者喬達摩證得種種神通"等方式轉起的一切。 《桑伽羅婆經注》終。 《婆羅門品注》終。 (7) 2. 大品 《外道處經注》

1. Dutiyassa paṭhame titthaṃ nāma dvāsaṭṭhi diṭṭhiyo tabbinimuttassa kassaci diṭṭhivipphanditassa abhāvato. Ettha hi sattā taranti uppilavanti ummujjanimujjaṃ karonti, tasmā 『『tittha』』nti vuccati. Pāragamanasaṅkhātañhi taraṇaṃ diṭṭhigatikānaṃ natthi, tattheva aparāparaṃ nimujjanummujjanavasena pilavanameva tesaṃ taraṇaṃ nāma. Uppādakāti pūraṇakassapādayo. Titthe jātā titthiyā, yathāvuttaṃ vā diṭṭhigatasaṅkhātaṃ titthaṃ etesaṃ atthīti titthikā, titthikā eva titthiyā. Manorameti sāduphalabharitatāya abhayadisatāya ca manorame. Imesuyeva tīsu ṭhānesūti yathāvuttesu titthāyatanesu.

Yo yathā jānāti, tassa tathā vuccatīti iminā puggalajjhāsayavasena tathā vuttanti dasseti. Puggala-saddo ca tissannampi pakatīnaṃ sādhāraṇo, tasmā purisaggahaṇena tato visesanaṃ yathā 『『aṭṭha purisapuggalā』』ti. Paṭisaṃviditaṃ karotīti kevalaṃ jānanavasena viditaṃ karoti. Anubhavati vāti vipākalakkhaṇappattaṃ anubhavati. Pubbekatahetūti antogadhāvadhāraṇaṃ padanti āha 『『pubbekatakammapaccayenevā』』ti. Imināti 『『sabbaṃ taṃ pubbekatahetū』』ti iminā vacanena. Kammavedananti kusalākusalakammasahajaṃ vedanaṃ. Kiriyavedananti 『『neva kusalākusalā na ca kammavipākā』』ti evaṃ vuttaṃ kiriyacittasahajaṃ vedanaṃ. Na kevalañca te kammakiriyavedanā eva paṭikkhipanti, atha kho sāsane loke ca pākaṭe vātābādhādiroge ca paṭikkhipanti evāti dassetuṃ 『『ye vā ime』』tiādimāha. Tattha pittasamuṭṭhānāti pittavikārādhikasambhūtā . Anantaradvayepi eseva nayo. Sannipātikāti pittādīnaṃ tiṇṇampi vikārānaṃ sannipātato jātā. Utupariṇāmajāti sītādiutuno vipariṇāmato visamaparivuttito jātā. Visamaparihārajāti asappāyāhārayogapaṭisevanavasena kāyassa visamaṃ pariharaṇato jātā. Opakkamikāti upakkamato nibbattā. Kammavipākajāti kammassa vipākabhūtakkhandhato jātā. Virodhipaccayasamuṭṭhānā dhātūnaṃ vikārāvatthā, tappaccayā vā dukkhā vedanā ābādhanaṭṭhena ābādho, so eva rujjanaṭṭhena rogo. Tattha 『『yo yāpyalakkhaṇo, so rogo, itaro ābādho』』ti vadanti. Sabbesañca nesaṃ taṃtaṃdhātūnaṃ visamaṃ āsannakāraṇaṃ, na tathā itarāni. Tatthāpi ca pakopāvatthā dhātuyo āsannakāraṇaṃ, na tathā parapaccayāvatthāti daṭṭhabbaṃ. Aṭṭhamaṃyeva kammavipākajaṃ ābādhaṃ sampaṭicchanti 『『sabbaṃ taṃ pubbekatahetū』』ti vipallāsaggāhena. 『『Pubbe』』ti purātanasseva kammassa gahitattā upapajjavedanīyampi te paṭikkhipantīti vuttaṃ 『『dve paṭibāhitvā』』ti. Sampaṭicchantīti anujānanti.

Attanā katamūlakenāti sāhatthikakammahetu. Āṇattimūlakenāti parassa āṇāpanavasena katakammahetu. Imāti tisso vedanā. Sabbe paṭibāhantīti sabbe roge paṭisedhenti sabbesampi tesaṃ ekena issareneva nimmitattā tabbhāvībhāvāsambhavato. Esa nayo sesesupi. Sabbaṃ paṭibāhantīti hetupaccayapaṭisedhanato sabbaṃ nisedhenti.

我來翻譯這段巴利文： 62. 第二品第一經中,"外道處"是六十二見,因為除此之外沒有任何見的動搖。因為有情在此渡過、浮起、出沒,所以稱為"渡處"。因為持見者沒有所謂到達彼岸的渡過,他們的渡過只是在那裡一再沉浮而已。"創立者"是富蘭那迦葉等。生於渡處為外道,或如所說有見稱為渡處者為外道,外道即是外道。"悅意"是因充滿美味果實和四方無畏而悅意。"在這三處"是在如所說的外道處。 "誰如何知,對他如是說"由此顯示依補特伽羅意樂而如是說。補特伽羅詞是三性的共通,所以以人的攝取而從中特別,如"八輩人"。"使已知"是僅依知而使已知。"或受"是受已得異熟相。"由宿作因"是含攝限定之詞,所以說"只由宿作業緣"。"由此"是由"一切由宿作因"此句。"業受"是善不善業俱生受。"作受"是如說"非善非不善非業異熟"的唯作心俱生受。不僅他們否定業作受,也否定在教中世間中明顯的風病等疾,所以說"或這些"等。其中"膽汁生"是從膽汁變異過多而生。后二者也是此方法。"三集起"是從膽汁等三種變異的集起而生。"時節變化生"是從冷等時節的變異不平轉起而生。"不當護生"是從不適飲食使用而不當護身而生。"加害生"是從加害而生。"業異熟生"是從業的異熟蘊而生。與對治緣俱生的界的變異狀態,或緣此的苦受,以病害義為病害,以病義為病。其中說"具可醫相是病,其他是病害"。一切它們的彼彼界的不平是近因,不如其他。其中也應知界的擾亂狀態是近因,不如其他緣狀態。他們以"一切由宿作因"的顛倒執取只接受第八業異熟生病害。因為取"宿"為古老業,所以說"否定二種"是他們也否定順生受。"接受"是允許。 "由自作為根"是由自手業因。"由教為根"是由教他而作業因。"這些"是三種受。"否定一切"是否認一切病因為一切它們是由一個自在天所造,故不可能有有無。其餘也是此方法。"否定一切"是因否定因緣故否認一切。

Mātikaṃ nikkhipitvāti tiṇṇampi vedānaṃ asārabhāvadassanatthaṃ uddesaṃ katvā. Tanti taṃ mātikaṃ. Vibhajitvā dassetunti dosadassanavaseneva vibhāgato dassetuṃ. Laddhipatiṭṭhāpanatthanti attano laddhiyā paṭijānāpanatthaṃ. Laddhito laddhiṃ saṅkamantīti mūlaladdhito aññaladdhiṃ upagacchanti paṭijānanti. Pubbekatahetuyeva paṭisaṃvedetīti kammavedanampi vipākavedanaṃ katvā vadanti. Diṭṭhigatikā hi byāmūḷhacittā kammantaravipākantarādīni āloḷenti, asaṅkarato saññāpetuṃ na sakkonti. Yathā ca akusalakamme, evaṃ kusalakammepīti dassetuṃ 『『evaṃ pāṇātipātā』』tiādi vuttaṃ. Tattha evanti yathā pubbekatahetu eva pāṇātipātino nāma honti, na idāni sayaṃkatakāraṇā, evaṃ pāṇātipātā viramaṇampi pubbekatahetu evāti vicāriyamāno pubbekatavādo akiriyavādo eva sampajjati.

Kattukamyatāchando na taṇhāchando. Kattukamyatāti kātumicchā. Paccattapurisakāroti tena tena purisena kattabbakiccaṃ na hoti pubbekatahetu eva sijjhanato. Ubhayampi taṃ esa na labbhatīti kattabbakaraṇaṃ sucaritapūraṇaṃ, akattabbaakaraṇaṃ duccaritaviratīti idaṃ ubhayampi esa na labhati. Samaṇāpi hi pubbekatakāraṇāyeva hontīti pubbekatakāraṇāyeva samaṇāpi honti, na idāni saṃvarasamādānādinā. Assamaṇāpi pubbekatakāraṇāyevāti pubbekatakāraṇāyeva assamaṇāpi honti, na saṃvarabhedena.

Yathā pubbekatavāde chandavāyāmānaṃ asambhavato paccattapurisakārānaṃ abhāvo, evaṃ issaranimmānavādepi issareneva sabbassa nimmitabhāvānujānanatoti vuttaṃ 『『pubbekatavāde vuttanayeneva veditabbo』』ti. Esa nayo ahetukavādepīti āha 『『tathā ahetukavādepī』』ti.

Imesantiādinā imesaṃ titthāyatanānaṃ tucchāsāratāya thusakoṭṭanena kuṇḍakamattassapi alābho viya paramatthalesassapi abhāvo, tathā khajjopanakobhāsato tejaso phuliṅgamattassapi abhāvo viya andhaveṇikassapi maggassa appaṭilābho viya saddamattaṃ nissāya micchābhāgena vipallatthatāya daddarajātake (jā. 1.

我來幫您翻譯這段巴利文: 將綱要列出后，是爲了顯示三吠陀的無實質性而作概要。此即是那綱要。詳細說明就是爲了從過失角度來分別顯示。為建立見解即是爲了使人認可自己的見解。從一見解轉向另一見解即是從根本見解轉向並認可其他見解。說"只因過去所作而感受"是將業的感受也說成是果報的感受。持邪見者因心迷惑而攪亂業與果報等的區別，無法使人明白無混淆之處。爲了顯示如同不善業一樣，善業也是如此，所以說"如是殺生"等。其中"如是"意為：正如殺生者只因過去所作而成為殺生者，不是現在自己所作的原因，同樣地，遠離殺生也只因過去所作-當如此思維時，宿作論就成為無作論。 欲作愿不是渴愛慾。欲作即是想要作。個人作為是指由各個人應當作的事，因為只由過去所作而成就。這兩者他都得不到，即應作之事的善行圓滿，不應作之事的惡行遠離，這兩者他都不能獲得。沙門也只因過去所作的緣故而成為沙門，不是因現在受持律儀等。非沙門也只因過去所作的緣故而成為非沙門，不是因為破戒。 如同在宿作論中因欲求和精進不可能存在而無個人作為，同樣在自在天創造論中也承認一切都是由自在天所創造，所以說"應當以宿作論中所說的方式來理解"。在無因論中也是這個道理，所以說"無因論也是如此"。 "這些"等，是說這些外道處如同搗糠得不到一點糠屑一樣沒有究竟義理可得，又如螢火蟲的光芒連一點火星都沒有，又如盲人排隊連一點道路也找不到，因為只依靠聲音而被邪分別顛倒，如同達達羅本生經（本生經第一集）。

2.43-43) sasakasadisatā ca vibhāvitā hoti. Sārabhāvanti sīlasārādisampattiyā sārasabbhāvaṃ. Niyyānikabhāvanti ekanteneva vaṭṭato niyyānāvahabhāvaṃ. Aniggahitoti na niggahetabbo. Tenāha 『『niggahetuṃ asakkuṇeyyo』』ti. Asaṃkiliṭṭhoti saṃkilesavirahito. Tenāha 『『nikkileso』』tiādi. Anupavajjoti dhammato na upavaditabbo. Appaṭikuṭṭho nāma appaṭisedhanaṃ vā siyā anakkosanaṃ vāti tadubhayaṃ dassento 『『appaṭibāhito anupakkuṭṭho』』ti āha.

Tassa dhammassāti 『『ayaṃ kho pana, bhikkhave』』tiādinā uddhaṭassa dhammassa. Pañhaṃ pucchitvāti kathetukamyatāvasena pañhaṃ pucchitvā. Yathāpaṭipāṭiyāti mātikāya yathānikkhittappaṭipāṭiyā. Dhātuyoti sabhāvadhāraṇaṭṭhena dhātuyo. Tā pana yasmā taṇhādiṭṭhikappanāparikappitaattasubhasukhasassatādipakatiādidhuvādijīvādikāyādikā viya na icchāsabhāvā diṭṭhiādirahitehi vimuccamānaudumbarapupphādilokavohāravatthūni viya ca vācāvatthumattā, atha kho saccaparamatthabhūtāti āha 『『sabhāvā』』ti, saccasabhāvāti attho. Attano sabhāvaṃ dhārentīti hi dhātuyo. Nijjīvanissattabhāvappakāsakoti bāhiraparikappitajīvābhāvappakāsako lokiyamahājanasaṃkappitasattābhāvappakāsako ca. Ākaraṭṭhenāti uppajjanaṭṭhānabhāvena. Uppattiṭṭhānampi hi ākaro āyatananti vuccati yathā 『『kambojo assānaṃ āyatana』』nti. Manopavicārāti taṃ taṃ ārammaṇaṃ upecca manaso vividhacaraṇākāro. Kehi katthāti āha 『『vitakkavicārapādehī』』tiādi. Aṭṭhārasasu ṭhānesūti cha somanassaṭṭhāniyāni , cha domanassaṭṭhāniyāni, cha upekkhāṭṭhāniyānīti evaṃ aṭṭhārasasu ṭhānesu.

Patiṭṭhādhātūti sesabhūtattayassa ceva sabbūpādārūpānañca patiṭṭhāsabhāvā dhātu. Iminā nayena ābandhanadhātūtiādīsupi attho veditabbo. Apica kakkhaḷabhāvasiddho sahajātadhammānaṃ ādhārabhāvo patiṭṭhābhāvo. Dravabhāvasiddhaṃ sampiṇḍanaṃ ābandhanaṃ. Uṇhabhāvasiddhaṃ mudutāpakkatāvahaṃ paripācanaṃ. Thaddhabhāvāvahaṃ uddhumātanaṃ vitthambhanaṃ. Rūpavivitto rūpapariyanto ākāsoti yesaṃ so paricchedo, tehi so asamphuṭṭhovāti vuttaṃ 『『ākāsadhātūti asamphuṭṭhadhātū』』ti. Sañjānanavidhurā ārammaṇūpaladdhi vijānanadhātu. Vitthāratopi kathetuṃ vaṭṭati saṅkhepantogadhattā vitthārassa. Saṅkhepato kathetuṃ na vaṭṭati kathetabbassa atthassa anavasesapariyādānābhāvato. Tenāha 『『vitthāratova vaṭṭatī』』ti. Ubhayathāti saṅkhepato vitthārato ca.

Anipphannāpi ākāsadhātu bhūtāni upādāya gahetabbatāmattena 『『upādārūpa』』nteva vuccati. Diṭṭhānevāti sallakkhetabbāni upādārūpabhāvasāmaññato. Tena sahajātā vedanā vedanākkhandho samudāye pavattavohārassa avayavepi dissanato yathā 『『vatthekadese daḍḍhe vatthaṃ daḍḍha』』nti. 『『Phasso ca cetanā ca saṅkhārakkhandho』』ti vuttaṃ mahābhūmakattā tesaṃ tappadhānattā ca saṅkhārakkhandhassa. Arūpakkhandhā nāmaṃ ārammaṇābhimukhaṃ namanato nāmādhīnaggahaṇato ca. Rūpakkhandho rūpaṃ paribyattaṃ ruppanaṭṭhena. Paccayanti nissayabhūtaṃ paccayaṃ. Vibhāgena dvācattālīsa. Ekāsīticittāni 『『sammasanacāroya』』nti katvā. Anukkamena paṭipajjamānoti evaṃ kaṅkhāvitaraṇavisuddhiyaṃ ṭhito uparimena tissannaṃ visuddhīnaṃ sampādanavasena visuddhibhāvanaṃ ussukkāpento.

我來 我來幫您翻譯這段巴利文： 2.43-43. 顯示出與兔子的相似性。實質性即是具足戒等實質的存在。出離性即是確實能導致從輪迴出離的性質。不被責難即是不應被責難。因此說"不能被責難"。不染污即是遠離染污。因此說"無垢"等。無過失即是依法不應被呵責。說"不被排斥、不被誹謗"是顯示不被阻止或不被誹謗這兩種情況。 那個法即是以"諸比丘，這個"等方式所舉出的法。問了問題即是出於想要說法的意願而提問。依次即是依照綱要中列出的次序。界是以能持自性的意義為界。這些界不像愛、見所構想計度的我、凈、樂、常等的自性等永恒等命等身等那樣是隨欲而成的自性，也不像無見等的解脫、無花果花等世間言說事物那樣僅僅是言說對象，而是真實勝義所存在的，所以說"自性"，意思是真實的自性。因為界即是持守自己的自性。顯示無命無有情的性質即是顯示外道所計度的命的不存在和世間凡夫所構想的有情的不存在。以生起處的意義即是以生起處所的意義。因為生起處所也稱為來源處，如說"劍浮阇（Kamboja現在的阿富汗東部）是馬的來源處"。意行即是對各種所緣的心的種種活動行相。由何在何處，所以說"由尋伺足"等。在十八處即是在六喜處、六憂處、六舍處這十八處。 住立界即是其他三大種和一切所造色的住立自性之界。依此方法應當瞭解結合界等的意義。又，以堅硬性成就對俱生法的所依性為住立性。以流動性成就的凝聚為結合。以熱性成就引生柔軟成熟為遍熟。引生僵硬的膨脹為支撐。虛空以離於色而為色的邊際，對於以它為界限者，它是不相觸的，所以說"虛空界即是不相觸界"。了別與認知相反的所緣領納為識界。可以詳細地說因為詳細包含在簡略中。不可以簡略地說因為所說的義理不能完全窮盡。所以說"只可以詳細地說"。兩種方式即是簡略和詳細。 雖然虛空界是非實有的，但因為僅僅是依于諸大種而應當把握，所以也稱為"所造色"。應當如是觀察即是應從所造色的共相來觀察。與它俱生的受是受蘊，因為整體的言說也見於部分，如"衣服的一部分燒了就說衣服燒了"。說"觸和思是行蘊"是因為它們是大地法且是行蘊的主要部分。無色蘊稱為名是因為傾向所緣和依名而得知。色蘊稱為色是因為顯現和有變壞的特性。緣即是作為所依的緣。以分別來說有四十二。八十一心是"觀察的行相"。次第修習即是如此住于度疑清凈，爲了完成上面三種清凈而致力於清凈的修習。

Phassāyatananti phassassa uppattiṭṭhānaṃ. Suvaṇṇādīnanti suvaṇṇamaṇivajirādīnaṃ. Ākiṇṇaṃ viya hutvā uppajjanti etthāti ākaro. Yathā cakkhu vipākaphassassa visesapaccayo, na tathā itaresanti katvā vuttaṃ 『『dve cakkhuviññāṇānī』』tiādi. Esa nayo sesavāresupi. Dvattiṃsāya vipākaphassesu dvipañcaviññāṇasahagataphasse ṭhapetvā sesā dvāvīsati vipākaphassā veditabbā. Diṭṭhameva hoti tena samānayogakkhamattā. 『『Saṅkhepato tāvā』』ti saṅkhepakathaṃ ārabhitvāpi vitthārakathāpettha vuttanayattā suviññeyyāvāti vuttaṃ 『『heṭṭhā…pe… veditabba』』nti.

Somanassassa uppattiṭṭhānabhūtaṃ somanassaṭṭhāniyaṃ. Tenāha 『『somanassassa kāraṇabhūta』』nti. Upavicaratīti upecca pavattati. Sabhāvato saṅkappato ca somanassādiuppattihetukā somanassaṭṭhāniyāditāti āha 『『iṭṭhaṃ vā hotū』』tiādi. Catutthaṃ diṭṭhameva hoti tadavinābhāvato.

Ariyasaccānīti purimapade uttarapadalopenāyaṃ niddesoti āha 『『ariyabhāvakarānī』』tiādi. Visuddhimagge (visuddhi. 2.531) pakāsitaṃ, tasmā na idha pakāsetabbanti adhippāyo. Sukhāvabodhanatthanti desiyamānāya vaṭṭakathāya sukhena avabodhanatthaṃ. Tenāha 『『yassa hī』』tiādi. Dvādasapadanti avijjādīhi padehi dvādasapadaṃ. Paccayavaṭṭanti paccayappabandhaṃ. Kathetukāmo hoti paccayākāramukhena saccāni dassetukāmatāya. Gabbhāvakkantivaṭṭanti gabbhokkantimukhena vipākavaṭṭaṃ dasseti 『『gabbhassāvakkanti hotī』』tiādinā. Tasmā panettha gabbhāvakkantivaseneva vaṭṭaṃ dassitanti āha 『『gabbhāvakkantivaṭṭasmiṃ hī』』tiādi. Gabbhāvakkantivaṭṭasminti mātukucchimhi nibbattanavasena pavattadhammappabandhe. Dassiteti desanāvasena dassite. Purimā dve yoniyo itarāhi oḷārikatāya paribyattatarāti vuttaṃ 『『gabbhāvakkanti…pe… avabodhetumpī』』ti.

Paccayamattanti channaṃ dhātūnaṃ sādhāraṇaṃ paccayabhāvamattaṃ, na tehi bhāgaso nipphādiyamānaṃ paccayavisesaṃ 『『kuto panetaṃ channaṃ dhātūna』』nti avibhāgena vuttattā. Tenāha 『『idaṃ vuttaṃ hotī』』tiādi. Na mātu na pitu tāsaṃ dhātūnaṃ imassa sattassa bāhirabhāvato. Gabbhassāti ettha gabbhati attabhāvabhāvena vattatīti gabbho, kalalādiavattho dhammappabandho. Tannissitattā pana sattasantāno gabbhoti vutto yathā mañcanissitā 『『mañcā ukkuṭṭhiṃ karontī』』ti. Tannissayabhāvato mātukucchi gabbhoti vuccati 『『gabbhe vasati māṇavo』』tiādīsu (jā. 1.

我來幫您翻譯這段巴利文： 觸處即是觸的生起處。金等即是金、寶石、金剛石等。生起時好像充滿其中，所以稱為礦藏。因為眼根是異熟觸的特別緣，不像其他那樣，所以說"兩種眼識"等。其他專案也是這個道理。在三十二種異熟觸中，除去雙五識相應的觸，其餘二十二種異熟觸應當了知。就已經見到了，因為與那個有相同的適應性。說"先簡略地"雖然開始簡略地說，但這裡詳細的說法也依所說的方法容易理解，所以說"如上...應當了知"。 喜處即是喜的生起處。因此說"作為喜的因"。遊行即是趣近而轉起。由自性和尋思而成為喜等生起的因即是喜處等性，所以說"愿是可意"等。第四種已經見到了，因為是不相離的。 聖諦即是前詞后詞省略的解說，所以說"能使成為聖"等。在清凈道論中已經說明，所以這裡不必說明，這是意思。爲了容易理解即是爲了容易理解所說的輪迴的敘述。因此說"因為對誰"等。十二支即是以無明等支的十二支。緣輪即是緣的相續。想要說法是因為想要通過緣起的方式顯示諸諦。入胎輪即是通過入胎的方式以"入胎髮生"等來顯示異熟輪。所以在這裡只是依入胎的方式顯示輪迴，因此說"因為在入胎輪中"等。在入胎輪即是在母胎中生起的方式所轉起的法的相續。被顯示即是依教說的方式被顯示。前兩種生即是因為比其他粗顯而更明顯，所以說"入胎...乃至...爲了理解"。 僅是緣即是六界的共同緣性，不是由它們部分所產生的特殊緣，因為"這六界從何而來"是不分別地說的。因此說"這是說"等。不是從母不是從父，因為那些界對這個有情來說是外在的。胎即是這裡胎是以自體的狀態而轉起的意思，是羯羅藍等位的法相續。但是因為依止於它，所以說有情相續為胎，如依止床的人們說"床發出歡呼"。因為是它的所依，所以母胎稱為胎，如在"童子住在胎中"等（本生經第一集）。

15.363). Gabbho viyāti vā gabbho. Yathā hi nivāsaṭṭhānatāya sattānaṃ ovarako 『『gabbho』』ti vuccati, evaṃ gabbhaseyyakānaṃ sattānaṃ yāva abhijāti nivāsaṭṭhānatāya mātukucchi 『『gabbho』』ti vuccati. Idha pana paṭhamaṃ vuttaattheneva gabbhoti veditabbo. Tenāha 『『gabbho ca nāmā』』tiādi.

Niratiatthena nirayo ca so yathāvuttena atthena gabbho cāti nirayagabbho. Esa nayo sesapadesupi. Ayaṃ pana viseso – devamanujādayo viya uddhaṃ dīghā ahutvā tiriyaṃ añcitā dīghāti tiracchānā. Te eva khandhakoṭṭhāsabhāvena yoni ca so vuttanayena gabbho cāti tiracchānayonigabbho. Pakaṭṭhato sukhato apetaṃ apagamo petabhāvo, taṃ pattānaṃ visayoti pettivisayo, petayoni. Manassa ussannatāya sūrabhāvādiguṇehi upacitamānasatāya ukkaṭṭhaguṇacittatāya manussā. Dibbanti kāmaguṇādīhi kīḷanti laḷanti jotantīti devā. Gabbhasaddo vuttanayo eva. Nānappakāroti yathāvuttena tadanantarabhedena ca nānappakārako. Manussagabbho adhippeto supākaṭatāya paccakkhabhāvato. Okkanti mātukucchiṃ okkamitvā viya uppatitvāti katvā. Nibbattanaṃ nibbatti. Pātubhāvo uppattippakāsako ca.

Sannipāto nāma avekallajātihīnavekalleti dassetuṃ 『『idha mātāpitaro』』tiādi vuttaṃ. Idhāti imasmiṃ sattaloke. Sannipatitāti samodhānabhāvato sannipatitā samāgatā saṃsiliṭṭhā. Utunīti utumatī sañjātapupphā. Idañca utusamayaṃ sandhāya vuttaṃ, na lokasamaññākarajassa lagganadivasamattaṃ. Mātugāmassa hi yasmiṃ gabbhāsahasaññite okāse dārako nibbattati, tattha mahatī lohitapīḷakā saṇṭhahitvā aggahitapubbā eva bhijjitvā paggharati, vatthu suddhaṃ hoti paggharitalohitattā anāmayattā ca. Visuddhe vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti. Suddhaṃ vatthu nahānato parampi katipayāni divasāni gabbhasaṇṭhahanatāya khettameva hoti parittassa lohitalesassa vijjamānattā. Tasmiṃ samaye hatthaggāhaveṇiggāhādinā aṅgaparāmasanenapi dārako nibbattatiyeva. Itthisantānepi hi sattapi dhātū labbhanteva. Tathā hi pārikāya nābhiparāmasanena sāmassa bodhisattassa, diṭṭhamaṅgalikāya nābhiparāmasanena (jā. aṭṭha. 4.15.mātaṅgajātakavaṇṇanā; ma. ni. aṭṭha.

我來幫您翻譯這段巴利文： 15.363. 或者說像胎一樣所以稱為胎。就像因為是有情居住之處，房間被稱為"胎"一樣，母胎因為是胎生有情直到出生前的居住之處，所以稱為"胎"。但在這裡應當以前面所說的意義來理解胎。因此說"名為胎"等。 以無歡樂的意義為地獄，它依上述意義為胎，所以是地獄胎。其他詞也是這個道理。這是區別：不像天與人等那樣向上直立，而是橫向彎曲延伸，所以是畜生。它們以蘊部分的狀態為生，它依所說方式為胎，所以是畜生胎。遠離殊勝的樂為離去，即是鬼的狀態，那是到達者的境界，所以是餓鬼境，鬼趣。因為意的增盛，因為以勇敢等功德積集意，因為具有殊勝功德的心，所以是人。因為以欲樂等遊戲、嬉樂、光耀，所以是天。胎字的意義如前所說。種種相即是如上所說及其後的差別而有種種相。所說的是人胎，因為最明顯而可親見。入即是好像入母胎而生起。生起即是生。顯現即是顯示生起。 和合即是爲了顯示不缺減的種類和缺減，所以說"這裡父母"等。這裡即是在這個有情世間。和合即是因為會合的狀態而和合、聚集、結合。適期即是有月經的。這是就適合的時期而說，不是僅僅就世俗所稱染著的日子而言。因為在女人被稱為胎房的處所，即是嬰兒出生的地方，生起大血皰，未曾執取就破裂流出，處所變得清凈因為血液流出且無病。在處所清凈時，父母一次和合后，直到七天都是田地。清凈的處所即使在沐浴之後的若干天，也因為存在少許血跡而仍是胎住的田地。在那個時候，即使以手觸控、抓頭髮等身體接觸，嬰兒也會出生。因為在女性相續中也有七界。如此，因為波利迦觸控肚臉而生世尊菩薩，因為吉祥見者觸控肚臍（本生經註釋第四集第十五章摩登伽本生故事解釋；中部註釋）。

2.65) maṇḍabyassa nibbatti ahosi. Gandhanato uppannagatiyā nimittūpaṭṭhānena sūcanato dīpanato gandhoti laddhanāmena bhavagāmikammunā abbati pavattatīti gandhabbo, tattha uppajjamānakasatto. Paccupaṭṭhito hotīti na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito paccupaṭṭhito nāma hoti, kammayantayantito pana eko satto tasmiṃ okāse nibbattanako hotīti ayamettha adhippāyo. Tadā hi tatrūpagasatto tatrūpapattiāvahantakammasaṅkhātena pellakayantena tathatthāya pellito upanīto viya hoti.

Viññāṇapaccayā nāmarūpanti ettha viññāṇassa paccayabhāvena gahitattā 『『tayo arūpino khandhā』』ti vuttaṃ. Idha pana viññāṇaṃ paccayabhāvena aggahetvā gabbhokkantiyā eva paccayabhāvena gahitattā 『『viññāṇakkhandhampi pakkhipitvā』』ti vuttaṃ. Idha pana manussagabbhassa okkantiyā adhippetattā 『『gabbhaseyyakānaṃ paṭisandhikkhaṇe』』ti vuttaṃ.

Taṇhāya samudayasaccabhāvena gahitattā 『『ṭhapetvā taṇha』』nti vuttaṃ. Tasseva pabhāvikāti tasseva yathāvuttassa dukkhasaccassa uppādikā. Dukkhanirodhoti ettha dukkhaggahaṇena taṇhāpi gahitāti āha 『『tesaṃ dvinnampi…pe… dukkhanirodho』』ti. Avisesena hi tebhūmakavaṭṭaṃ idha dukkhanti adhippetaṃ. Atha vā dukkhassa anuppattinirodho tabbhāvikāya taṇhāya anuppattinirodhena vinā na hotīti vuttaṃ 『『tesaṃ dvinnampi…pe… dukkhanirodho』』ti. Anuppattinirodhoti ca anuppattinirodhanimittaṃ nibbānaṃ dasseti.

『『Tattha vuttanayeneva veditabba』』nti vatvā ubhayattha pāḷiyā pavattiākārabhedaṃ dassetuṃ 『『ayaṃ pana viseso』』ti āha. Tatthāti visaddhimagge. Idhāti imasmiṃ sutte. Avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti ettha accantameva saṅkhāre virajjati etenāti virāgo, maggo, tasmā virāgasaṅkhātena maggena asesanirodhā asesetvā nirodhā samucchindanāti evamettha attho daṭṭhabbo.

Sakalassāti anavasesassa. Kevalassāti vā suddhassa, paraparikappitasattajīvādivirahitassāti attho. Khīṇākāropi vuccati 『『nirujjhanaṃ nirodho』』ti iminā atthena. Arahattampi nirodhoti vuccati nirodhante uppannattā. Nibbānampi nirodhoti vuccati avijjādīnaṃ nirodhassa nimittabhāvato avijjādayo nirujjhanti etthāti nirodhoti katvā. Khīṇākāradassanavasenāti avijjādīnaṃ anuppattinirodhena nirujjhanākāradassanavasena. Nibbānameva sandhāya, na pana arahattanti adhippāyo. Sabhāvadhammānaṃ niggaho nāma yathāvuttadhammaparicchedato ūnādhikabhāvappakāsanena attasabhāvavibhāvaneneva hotīti āha 『『niggaṇhanto hī』』tiādi.

Titthāyatanasuttavaṇṇanā niṭṭhitā.

1. Bhayasuttavaṇṇanā

我來幫您翻譯這段巴利文： 2.65. 曼達比亞得以出生。因為嗅香而生起的趣向，因為以相的現起而標示、顯示，所以稱為香，由得名為香的有趣業而轉起，所以稱為乾闥婆，即是在那裡出生的有情。現前即不是說觀看父母和合而站在近處稱為現前，而是從業的機制中有一個有情將在那個處所出生，這是這裡的意思。因為在那時，往生到那裡的有情好像被稱為驅使機制的引生那裡投生的業所驅使、引導。 "緣識有名色"，這裡因為識被取為緣的狀態，所以說"三無色蘊"。但這裡不是取識為緣的狀態，而是取入胎本身為緣的狀態，所以說"也包括識蘊"。這裡因為是就人胎的入胎而說的，所以說"對於胎生者在結生剎那"。 因為愛被取為集諦的狀態，所以說"除去愛"。它的生起者即是那個如上所說的苦諦的生起者。苦滅，這裡以苦的攝取也攝取了愛，所以說"這兩者...乃至...苦滅"。因為這裡無差別地是指三界輪迴為苦。或者說苦的不生之滅離開了引生它的愛的不生之滅是不可能的，所以說"這兩者...乃至...苦滅"。不生之滅即是顯示作為不生之滅因的涅槃。 說"應當依那裡所說的方法來了知"之後，爲了顯示兩處經文運轉方式的差別，所以說"這是區別"。那裡即是清凈道論。這裡即是這部經。但是無明即是但是無明。由於無餘離貪滅，這裡應當如此理解意義：由此而對諸行究竟地離貪即是離貪，即是道，因此由稱為離貪的道的無餘滅即是無餘地滅除斷絕。 一切的即是無餘的。或說純粹的即是清凈的，意思是離開他人所計度的有情、命等。滅盡的狀態也稱為滅，是依這個意義。阿羅漢果也稱為滅，因為在滅時生起。涅槃也稱為滅，因為是無明等滅的因，無明等在此滅去，所以稱為滅。依滅盡狀態的顯示即是依無明等的不生之滅而滅去的狀態的顯示。意思是隻是指涅槃，而不是阿羅漢果。諸法的自性的責難即是通過顯示如上所說的法的界限的過少過多而顯示自性，所以說"因為責難"等。 外道處經註釋結束。 怖畏經註釋

1. Dutiye parittātuṃ samatthabhāvenāti uppannabhayato rakkhituṃ samatthabhāvena. Natthi ettha mātāputtaṃ aññamaññaṃ tāyituṃ samatthanti amātāputtāni, tāniyeva amātāputtikāni. Tenāha 『『natthi etthā』』tiādi. Yanti bhummatthe upayogavacananti āha 『『yasmiṃ samaye』』ti. Mātāpi puttaṃ passituṃ na labhati, parittātuṃ na samatthanti adhippāyo . Puttopi mātaranti etthāpi eseva nayo. Cittutrāsoyeva bhayaṃ cittutrāsabhayaṃ. Iminā ottappabhayādiṃ nivatteti. Aṭaviggahaṇena aṭavivāsino vuttā 『『sabbo gāmo āgato』』tiādīsu viyāti āha 『『aṭavīti cettha aṭavivāsino corā veditabbā』』ti. Eteti aṭavivāsino corā. Etaṃ vuttanti 『『aṭavisaṅkopo』』ti idaṃ vuttaṃ. Ṭhānagamanādiiriyāpathacakkasamaṅgino iriyāpathacakkasamāruḷhā nāma hontīti āha 『『iriyāpathacakkampi vaṭṭatī』』ti. Iriyāpathoyeva pavattanaṭṭhena cakkanti iriyāpathacakkaṃ.

Pariyāyantīti parito tena tena disābhāgena gacchanti. Tenāha 『『ito cito ca gacchantī』』ti. Mātupemena gantuṃ avisahitvā attano santikaṃ āgacchantaṃ. Attasinehassa balavabhāvato mātarampi anapekkhitvā 『『attānaṃyeva rakkhissāmī』』ti gacchantaṃ. Ekasmiṃ ṭhāne nilīnanti vuttanayeneva gantvā ekasmiṃ kheme padese nisinnaṃ. Kulle vātiādīsu kūlaṃ paratīraṃ vahati pāpetīhi kullo, taraṇatthāya veḷunaḷādīhi kalāpaṃ katvā baddho. Pattharitvā baddho pana uḷumpo, cāṭiādi mattikābhājanaṃ. Vuyhamānanti udakoghena adhosotaṃ nīyamānaṃ.

Yathāvuttāni tīṇi bhayāni samātāputtikāniyeva assutavato puthujjanassa vasena amātāputtikāni dassitānīti āha 『『evaṃ pariyāyato amātāputtikāni bhayāni dassetvā』』ti.

Bhayasuttavaṇṇanā niṭṭhitā.

1. Venāgapurasuttavaṇṇanā

2. Tatiye evaṃnāmake janapadeti yattha nāmaggahaṇena kosalasaddassa ruḷhīsaddataṃ dasseti. Tathā hi kosalā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena 『『kosalā』』ti vuccati. Akkharacintakā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni (pāṇini 1.

我來幫您翻譯這段巴利文： 63. 第二中"以能保護的狀態"即是以能從已生的怖畏中保護的狀態。這裡沒有母與子能互相保護，所以是非母子，那些就是無母子性。因此說"這裡沒有"等。"于"是處所義的對格說法，所以說"在那個時候"。母親也不能看見子，不能保護，這是意思。"子也對母親"這裡也是這個道理。心的驚怖即是怖畏，是心驚怖的怖畏。這排除了愧畏等。以林野的攝取是說林野居民，如在"全村來了"等中一樣，所以說"這裡林野應當知道是指林野居民強盜"。這些即是林野居民強盜。這個所說即是所說的"林野的擾亂"。具足站立行走等威儀輪的稱為登上威儀輪，所以說"威儀輪也運轉"。威儀以運轉義為輪，所以是威儀輪。 巡行即是向周圍那些方位而去。因此說"往這裡那裡去"。因母愛而不忍去，來到自己這裡。因為自愛的力量強，甚至不顧母親而"我要保護自己"而去。隱藏在一處即是依所說的方式去到一個安全的地方坐著。"在筏等"中，筏是運送到對岸，所以是筏，是爲了渡過而用竹、蘆等紮成捆綁的。而鋪開綁住的是木排，陶罐等是陶製的容器。漂流即是被水流向下游帶走。 如上所說的三種怖畏以有母子的方式，依未聞法的凡夫的狀態顯示為無母子性，所以說"如此以方便顯示無母子性的怖畏"。 怖畏經註釋結束。 毗那伽城經註釋 64. 第三中"如此名稱的地方"中，以此名稱顯示拘薩羅音的約定俗成的詞性。如此，名為拘薩羅的是地方的王子們，他們居住的一個地方以約定俗成的詞被稱為"拘薩羅"。因為在這樣的地方，字母考究者們像在相應處一樣（波尼尼文法1.）。

2.51) icchanti. Ayamettha ruḷhī yathā aññatthāpi 『『kurūsu viharati, aṅgesu viharatī』』ti ca. Tabbisesane pana janapadasadde jātisadde ekavacanameva yathā 『『kosalesu janapade』』ti. Cārikanti caraṇaṃ. Caraṇaṃ vā cāro, so eva cārikā. Tayidaṃ maggagamanaṃ idhādhippetaṃ, na cuṇṇikagamanamattanti āha 『『addhānagamanaṃ gacchanto』』ti. Taṃ vibhāgena dassetuṃ 『『cārikā ca nāmesā』』tiādi vuttaṃ. Tattha dūrepīti dūrepi nātidūrepi. Sahasā gamananti sīghagamanaṃ. Mahākassapapaccuggamanādīsūti ādi-saddena āḷavakādīnaṃ atthāya gamanaṃ saṅgaṇhāti. Bhagavā hi mahākassapattheraṃ paccuggacchanto muhuttena tigāvutamaggamagamāsi. Āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa, pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, dhaniyassatthāya satta yojanasatāni, dhammasenāpatino saddhivihārikassa vanavāsissa tissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ agamāsi. Imaṃ sandhāyāti imaṃ aturitacārikaṃ sandhāya.

Upalabhiṃsūti ettha savanavasena upalabhiṃsūti imamatthaṃ dassento 『『sotadvāra…pe… jāniṃsū』』ti āha. Sabbampi vākyaṃ avadhāraṇaphalattā antogadhāvadhāraṇanti āha 『『padapūraṇamatte vā nipāto』』ti. Avadhāraṇatthenāti pana iminā iṭṭhatthatovadhāraṇatthaṃ kho-saddaggahaṇanti dasseti. Assosīti padaṃ kho-sadde gahite tena phullitamaṇḍitavibhūsitaṃ viya hontaṃ pūritaṃ nāma hoti, tena ca purimapacchimapadāni saṃsiliṭṭhāni nāma honti, na tasmiṃ aggahiteti āha 『『padapūraṇena byañjanasiliṭṭhatāmattamevā』』ti. Mattasaddo visesanivattiattho. Tenassa anatthantaradīpanatā dassitā hoti, evasaddena pana byañjanasiliṭṭhatāya ekantikatā.

Samitapāpattāti accantaṃ anavasesato savāsanaṃ samitapāpattā. Evañhi bāhirakavītarāgasekkhāsekkhapāpasamanato bhagavato pāpasamanaṃ visesitaṃ hoti. Tenassa yathābhūtaguṇādhigatametaṃ nāmaṃ yadidaṃ samaṇoti dīpeti. Anekatthattā nipātānaṃ idha anussavattho adhippetoti āha 『『khalūti anussavatthe nipāto』』ti. Ālapanamattanti piyālāpavacanamattaṃ. Piyasamudāhārā hete 『『bho』』ti vā 『『āvuso』』ti vā 『『devānaṃ piyā』』ti vā. Gottavasenāti ettha gaṃ tāyatīti gottaṃ. Gotamoti hi pavattamānaṃ vacanaṃ buddhiñca tāyati ekaṃsikavisayatāya rakkhatīti gottaṃ. Yathā hi buddhi ārammaṇabhūtena atthena vinā na vattati, tathā abhidhānaṃ abhidheyyabhūtena, tasmā so gottasaṅkhāto attho tāni tāyati rakkhatīti vuccati. Ko pana soti? Aññakulaparamparāsādhāraṇaṃ tassa kulassa ādipurisasamudāgataṃ taṃkulapariyāpannasādhāraṇaṃ sāmaññarūpanti daṭṭhabbaṃ. Ettha ca samaṇoti iminā parikkhakajanehi bhagavato bahumatabhāvo dassito samitapāpatākittanato. Gotamoti iminā lokiyajanehi uccākulasambhūtatā dīpitā tena uditoditavipulakhattiyakulavibhāvanato. Sabbakhattiyānañhi ādibhūtamahāsammatamahārājato paṭṭhāya asambhinnaṃ uḷāratamaṃ sakyarājakulaṃ.

我來幫您翻譯這段巴利文： 2.51. 使用變化。這裡的約定俗成就像在其他地方"住在俱盧"、"住在鴦伽"等一樣。但在那個修飾語中,對於地方詞、種族詞只用單數，如"在拘薩羅地方"。遊行即是行走。或者說行走是游，那就是遊行。這裡所說的是道路行走，不僅僅是散步，所以說"走在旅途中"。爲了詳細顯示那個，所以說"這遊行"等。其中"遠處"即是遠處和不太遠處。突然行走即是快速行走。"如迎接大迦葉"等中，等字包括為阿羅婆迦等而行。因為世尊迎接大迦葉長老時，一剎那走了三伽浮他的路。為阿羅婆迦走了三十由旬，同樣為央掘魔羅也是，但為布庫沙提走了四十五由旬，為大劫賓走了一百二十由旬，為達尼耶走了七百由旬，為法將舍利弗的同住者林住帝須沙彌走了一百二十由旬零三伽浮他。意指即是指這個不急的遊行。 "了知"這裡，顯示以聽聞方式了知這個意思，所以說"由耳門...乃至...知道"。一切語句因為有確定的結果所以包含確定，因此說"或只是在填充句子中的助詞"。但以"以確定義"這個顯示取確定義的"Kho"字。"聽聞"這個詞在取了"Kho"字后，好像被它裝飾莊嚴一樣而成為填充，並且前後詞成為連貫，在不取它時則不然，所以說"僅僅以填充詞使語句連貫"。"僅僅"字的意思是排除特殊。因此顯示它不表示其他義，而"eva"字則顯示語句連貫的必然性。 "已息滅諸惡"即是完全無餘地連同習氣息滅諸惡。如此，世尊息滅諸惡就與外道、離欲者、有學、無學的息惡有所區別。因此顯示這個"沙門"名是如實獲得的功德。因為助詞有多義，這裡意指傳聞義，所以說"kho是傳聞義的助詞"。"僅僅稱呼"即是僅僅親切稱呼語。這些是親切的稱呼，如"尊者"或"賢友"或"天子所愛"。"依種姓"這裡，保護所生故為種姓。因為"瞿曇"這個運用的語言保護著覺知，以確定境界而保護，故為種姓。因為如同覺知離開作為所緣的義不能運作，稱呼離開作為所詮的也是如此，因此那個稱為種姓的義被說為保護它們。那是什麼呢？應當視為與其他家族世系共通的、從那個家族的始祖傳來的、屬於那個家族共通的共相。這裡以"沙門"這個顯示考察者們對世尊的尊重，因為宣說息滅諸惡。以"瞿曇"這個顯示世俗人認為出身高貴，因為由此顯示崛起的廣大剎帝利種族。因為所有剎帝利從始祖大三末多王開始，釋迦王族是最殊勝的未曾混雜的。

Kenaci pārijuññenāti ñātipārijuññabhogapārijuññādinā kenacipi pārijuññena parihāniyā anabhibhūto anajjhotthaṭo. Tathā hi tassa kulassa na kiñci pārijuññaṃ lokanāthassa abhijātiyaṃ, atha kho vaḍḍhiyeva. Abhinikkhamane ca tatopi samiddhatamabhāvo loke pākaṭo paññātoti. Sakyakulā pabbajitoti idaṃ vacanaṃ bhagavato saddhāpabbajitabhāvadīpanaṃ vuttaṃ mahantaṃ ñātiparivaṭṭaṃ mahantañca bhogakkhandhaṃ pahāya pabbajitabhāvasiddhito.

Itthambhūtākhyānattheti itthaṃ evaṃpakāro bhūto jātoti evaṃ kathanatthe. Upayogavacananti 『『abbhuggato』』ti ettha abhi-saddo itthambhūtākhyānatthajotako, tena yogato 『『taṃ kho pana bhavanta』』nti idaṃ sāmiatthe upayogavacanaṃ. Tenāha 『『tassa kho pana bhoto gotamassāti attho』』ti. Kalyāṇaguṇasamannāgatoti kalyāṇehi guṇehi yutto, tannissito tabbisayatāyāti adhippāyo. Seṭṭhoti etthāpi eseva nayo. Kittetabbato kitti, sā eva saddanīyato saddoti āha 『『kittisaddoti kittiyevā』』ti. Abhitthavanavasena pavatto saddo thutighoso. Sadevakaṃ lokaṃ ajjhottharitvā uggatoti anaññasādhāraṇe guṇe ārabbha pavattattā sadevakaṃ lokaṃ ajjhottharitvā abhibhavitvā uggato.

So bhagavāti yo so samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho devānaṃ atidevo sakkānaṃ atisakko brahmānaṃ atibrahmā lokanātho bhāgyavantatādīhi kāraṇehi sadevake loke 『『bhagavā』』ti patthaṭakittisaddo, so bhagavā. 『『Bhagavā』』ti ca idaṃ satthu nāmakittanaṃ. Tenāha āyasmā dhammasenāpati 『『bhagavāti netaṃ nāmaṃ mātarā kata』』ntiādi (mahāni. 84). Parato pana bhagavāti guṇakittanaṃ. Yathā kammaṭṭhānikena 『『araha』』ntiādīsu navasu ṭhānesu paccekaṃ iti-saddaṃ yojetvā buddhaguṇā anussariyanti, evaṃ buddhaguṇasaṃkittanenapīti dassento 『『itipi arahaṃ itipi sammāsambuddho…pe… itipi bhagavā』』ti āha. 『『Itipetaṃ bhūtaṃ itipetaṃ taccha』』ntiādīsu (dī. ni. 1.6) viya idha itisaddo āsannapaccakkhakaraṇattho, pi-saddo sampiṇḍanattho, tena ca tesaṃ guṇānaṃ bahubhāvo dīpito, tāni ca saṃkittentena viññunā cittassa sammukhībhūtāneva katvā saṃkittetabbānīti dassento 『『iminā ca iminā ca kāraṇenāti vuttaṃ hotī』』ti āha. Evaṃ nirūpetvā kittento yo kitteti, tassa bhagavati ativiya abhippasādo hoti.

Ārakattāti suvidūrattā. Arīnanti kilesārīnaṃ. Arānanti saṃsāracakkassa arānaṃ. Hatattāti viddhaṃsitattā. Paccayādīnanti cīvarādipaccayānañceva pūjāvisesānañca. Tatoti visuddhimaggato (visuddhi.

我來幫您翻譯這段巴利文： "以任何衰退"即是不被親屬衰退、財富衰退等任何衰退、損減所征服、壓制。如此，在世間導師誕生時那個家族沒有任何衰退，反而增長。在出家時，世間衆所周知其更加繁盛。"從釋迦族出家"這句話顯示世尊是因信仰而出家，因為成就了捨棄大的親屬眷屬和大的財富聚集而出家的事實。 "表述如此狀態"即是敘述"如是這樣的形態已生"的意思。"對格說法"即是這裡的"abhi"字表示如此狀態的敘述，與它結合的"那位尊者"這個是所有格意義的對格說法。因此說"意思是'那位尊者瞿曇的'"。"具足善妙功德"即是與善妙功德相應，意思是依止它、以它為境。"最勝"這裡也是這個道理。因為應當稱讚所以是稱讚，那個因為應當稱頌所以是名聲，因此說"名聲即是稱讚"。依贊嘆方式而生起的聲音是稱讚聲。"超越包含天界的世間而升起"即是因為關係到無與倫比的功德而運作，所以超越征服了包含天界的世間而升起。 "那個世尊"即是那個圓滿三十波羅蜜、破壞一切煩惱、證悟無上正等菩提、是天中之天、釋中之釋、梵中之梵、世間導師、因具足福德等原因而在包含天界的世間中廣傳"世尊"美名的世尊。"世尊"這個是導師名號的稱頌。因此法將長老說："'世尊'這個名不是母親所作"等（大義釋84）。但後面的"世尊"是功德的稱頌。如同修習業處者在"阿羅漢"等九處各自結合"如是"字而憶念佛陀功德一樣，也是以稱頌佛陀功德，顯示這個所以說"如是阿羅漢、如是正等覺者...乃至...如是世尊"。這裡的"如是"字如在"如是這是真實，如是這是真確"等（長部1.6）中一樣是表示近於現見的意思，"pi"字是總括的意思，由此顯示那些功德的眾多，顯示智者在稱頌那些時應當使心現前而稱頌，所以說"意思是'以這個和這個原因'"。如此觀察而稱頌的人在稱頌時，對世尊生起極大的凈信。 "遠離"即是很遠離。"諸敵"即是煩惱敵。"輻條"即是輪迴之輪的輻條。"已破壞"即是已摧毀。"資具等"即是衣等資具和特殊供養。"從那裡"即是從清凈道論。

1.125-127). Yathā ca visuddhimaggato, evaṃ taṃsaṃvaṇṇanātopi nesaṃ vitthāro gahetabbo.

Imaṃlokanti nayidaṃ mahājanassa sammukhamattaṃ sandhāya vuttaṃ, atha kho anavasesaṃ pariyādāyāti dassetuṃ 『『sadevaka』』ntiādi vuttaṃ. Tenāha 『『idāni vattabbaṃ nidassetī』』ti. Pajātattāti yathāsakaṃ kammakilesehi nibbattattā. Pañcakāmāvacaradevaggahaṇaṃ pārisesanayena itaresaṃ padantarena gahitattā. Sadevakanti ca avayavena viggaho samudāyo samāsattho. Chaṭṭhakāmāvacaradevaggahaṇaṃ paccāsattinayena. Tattha hi so jāto tannivāsī ca. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇanti etthāpi eseva nayo. Paccatthikasamaṇabrāhmaṇaggahaṇanti nidassanamattametaṃ apaccatthikānaṃ samitabāhitapāpānañca samaṇabrāhmaṇānaṃ samaṇabrāhmaṇavacanena gahitattā. Kāmaṃ 『『sadevaka』』ntiādivisesanānaṃ vasena sattavisayo lokasaddoti viññāyati tulyayogavisayattā tesaṃ, 『『salomako sapakkhako』』tiādīsu pana atulyayogepi ayaṃ samāso labbhatīti byabhicāradassanato pajāgahaṇanti āha 『『pajāvacanena sattalokaggahaṇa』』nti.

Arūpino sattā attano āneñjavihārena viharantā dibbantīti devāti imaṃ nibbacanaṃ labhantīti āha 『『sadevakaggahaṇena arūpāvacaraloko gahito』』ti. Tenāha 『『ākāsānañcāyatanūpagānaṃ devānaṃ sahabyata』』nti (a. ni.

我來幫您翻譯這段巴利文： 1.125-127. 如同從清凈道論，也同樣從它的註釋中應當獲取它們的詳細解釋。 "此世間"這不是僅僅指大眾的當前而說，而是爲了顯示無餘遍盡，所以說"包含天界"等。因此說"顯示現在應當說的"。"已生"即是由各自的業和煩惱而生起。取五欲界天是依殘餘法，因為其他的以另一詞所攝。"包含天界"是以部分的分解而總體為複合詞的意義。取第六慾界天是依近接法。因為他出生在那裡且住在那裡。以"包含梵天"之語取梵眾天等梵天，這裡也是這個道理。取敵對的沙門婆羅門只是舉例說明，因為以沙門婆羅門之語也攝取了非敵對的、已息滅已除惡的沙門婆羅門。雖然依"包含天界"等修飾語的作用，世間之語被理解為有情的境域，因為它們是同樣結合的境域，但在"有毛有翼"等中，即使不同樣結合這個複合詞也可得到，因為顯示有例外，所以取"生類"，因此說"以生類之語取有情世間"。 無色有情以自己的不動住處而住，光耀故為天，得到這個詞源解釋，所以說"以包含天界之語取無色界世間"。因此說"與空無邊處天等同伴"（增支部）。;

3.117). Samārakaggahaṇena chakāmāvacaradevaloko gahito tassa savisesaṃ mārassa vase vattanato. Sabrahmakaggahaṇena rūpībrahmaloko gahito arūpībrahmalokassa gahitattā. Catuparisavasenāti khattiyādicatuparisavasena. Itarā pana catasso parisā samārakādiggahaṇena gahitā evāti. Avasesasattaloko nāgagaruḷādibhedo. Tīhākārehīti devamārabrahmasahitatāsaṅkhātehi tīhi pakārehi. Tīsu padesūti 『『sadevaka』』ntiādīsu tīsu padesu. Tena tenākārenāti sadevakattādinā tena tena pakārena. Tedhātukameva pariyādinnanti porāṇā āhūti yojanā.

Abhiññāti yakāralopenāyaṃ niddeso, abhijānitvāti ayamettha atthoti āha 『『abhiññāya adhikena ñāṇena ñatvā』』ti. Anumānādipaṭikkhepoti anumānaatthāpattiādippaṭikkhepo ekappamāṇattā. Sabbattha appaṭihatañāṇacāratāya hi sabbapaccakkhā buddhā bhagavanto.

Anuttaraṃ vivekasukhanti phalasamāpattisukhaṃ. Tena vimissāpi kadāci bhagavato dhammadesanā hotīti 『『hitvāpī』』ti pi-saddaggahaṇaṃ. Bhagavā hi dhammaṃ desento yasmiṃ khaṇe parisā sādhukāraṃ vā deti, yathāsutaṃ vā dhammaṃ paccavekkhati, taṃ khaṇaṃ pubbabhāgena paricchinditvā phalasamāpattiṃ samāpajjati, yathāparicchedañca samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti. Appaṃ vā bahuṃ vā desentoti ugghaṭitaññussa vasena appaṃ vā, vipañcitaññussa neyyassa vā vasena bahuṃ vā desento. Dhammassa kalyāṇatā ca niyyānikatā ca sabbaso anavajjabhāvenevāti āha 『『anavajjameva katvā』』ti.

Desakāyattena āṇādividhinā atisajjanaṃ pabodhanaṃ desanāti sā pariyattidhammavasena veditabbāti āha 『『desanāya tāva cātuppadikagāthāyapī』』tiādi. Nidānanigamānipi satthu desanāya anuvidhānato tadantogadhāni evāti āha 『『nidānaṃ ādi, idamavocāti pariyosāna』』nti.

Sāsitabbapuggalagatena yathāparādhādisāsitabbabhāvena anusāsanaṃ tadaṅgavinayādivasena vinayanaṃ sāsananti taṃ paṭipattidhammavasena veditabbanti āha 『『sīlasamādhivipassanā』』tiādi. Kusalānanti anavajjadhammānaṃ sīlasamathavipassanānaṃ sīladiṭṭhīnañca ādibhāvo taṃmūlikattā uttarimanussadhammānaṃ. Ariyamaggassa antadvayavigamena majjhimāpaṭipadābhāvo viya sammāpaṭipattiyā ārabbha nibbattīnaṃ vemajjhatāpi majjhabhāvoti vuttaṃ 『『atthi, bhikkhave…pe… majjhimaṃ nāmā』』ti. Phalaṃ pariyosānaṃ nāma saupādisesatāvasena. Nibbānaṃ pariyosānaṃ nāma anupādisesatāvasena. Idāni tesaṃ dvinnampi sāsanassa pariyosānataṃ āgamena dassetuṃ 『『tasmātiha tva』』ntiādi vuttaṃ. 『『Sātthaṃ sabyañjana』』ntiādivacanato dhammadesanāya ādimajjhapariyosānaṃ adhippetanti āha 『『idha…pe… adhippeta』』nti. Tasmiṃ tasmiṃ atthe kathāvadhisaddappabandho gāthāvasena suttavasena ca vavatthito pariyattidhammo, so idha desanāti vutto, tassa pana attho visesato sīlādi evāti āha 『『bhagavā hi dhammaṃ desento…pe… dassetī』』ti. Tattha sīlaṃ dassetvāti sīlaggahaṇena sasambhāraṃ sīlaṃ gahitaṃ, tathā maggaggahaṇena sasambhāro maggoti tadubhayavasena anavasesato pariyattiatthaṃ pariyādāya tiṭṭhati. Tenāti sīlādidassanena. Atthavasena hi idha desanāya ādikalyāṇādibhāvo adhippeto. Kathikasaṇṭhitīti kathikassa saṇṭhānaṃ kathanavasena samavaṭṭhānaṃ.

我來幫您翻譯這段巴利文： 以"包含魔界"之語取六慾界天界，因為它特別在魔的勢力下運轉。以"包含梵天"之語取色界梵天界，因為已取無色界梵天界。"依四眾"即是依剎帝利等四眾。其他四眾則已為包含魔界等之語所攝。其餘有情世間是龍、金翅鳥等類。"以三種行相"即是以包含天、魔、梵天所說的三種方式。"在三處"即是在"包含天界"等三個詞中。"以彼彼行相"即是以包含天界性等彼彼方式。"古人說只是遍盡三界"是解釋。 "證知"這是省略"ya"音的說法，意思是"已證知"，因此說"以增上智已知"。"排除推理等"即是排除推理、義準等，因為是一個量。因為在一切處智行無礙，所以諸佛世尊一切現見。 "無上離欲樂"即是果定之樂。由此顯示世尊的說法有時也混合，所以取"pi"字于"捨棄"。因為世尊說法時，在眾人作隨喜或省察所聞法的剎那，以前分限定那個剎那而入果定，如其所限出定后從所住處開始說法。"說少或多"即是依利根者說少或依中根者、鈍根者說多。法的善性和出離性是以完全無過失性，所以說"只作無過失"。 說法是以依處為主的命令等方式開示教導，它應當依教法而了知，所以說"就說法而言，乃至四句偈"等。序分和結語也隨順導師的說法所以包含在其中，因此說"序分為初，'如是說'為終"。 教導是以應被教導的人所具有的應當如其過失等被教導性教誡，調伏是依分斷調伏等方式調伏，應當依行法而了知，所以說"戒定觀"等。"諸善"即是無過失法戒、止、觀和戒、見的初始性是因為它們是上人法的根本。如同以離兩邊而成為中道的聖道一樣，依正行而生起的也是中性，所以說"諸比丘...乃至...名為中"。果名為終，是依有餘依的方式。涅槃名為終，是依無餘依的方式。現在爲了以聖典顯示這兩者都是教導的終，所以說"因此你"等。因為說"有義有文"等，所以意指說法的初中后，因此說"這裡...乃至...意指"。在彼彼義中以偈頌方式和經方式確立的言說相續是教法，這裡說為說法，但它的義特別是戒等，所以說"因為世尊說法...乃至...顯示"。其中"顯示戒"以戒攝取具資具的戒，同樣以道攝取具資具的道，依那兩者無餘遍儘教法的義而住立。"以那個"即是以顯示戒等。因為這裡依義意指說法的初善等性。"說者的安立"即是說者的安住，依說的方式而確立。

Na so sātthaṃ deseti niyyānatthavirahato tassā desanāya. Ekabyañjanādiyuttā vāti sithilādibhedesu byañjanesu ekappakāreneva dvippakāreneva vā byañjanena yuttā damiḷabhāsā viya. Vivaṭakaraṇatāya oṭṭhe aphusāpetvā uccāretabbato sabbaniroṭṭhabyañjanā vā kirātabhāsā viya. Sabbasseva vissajjanīyayuttatāya sabbavissaṭṭhabyañjanāvā yavanabhāsā viya. Sabbasseva sānusāratāya sabbaniggahitabyañjanā vā pārasikādimilakkhabhāsā viya. Sabbāpesā byañjanekadesavaseneva pavattiyā aparipuṇṇabyañjanāti katvā 『『abyañjanā』』ti vuttā.

Ṭhānakaraṇāni sithilāni katvā uccāretabbaṃ akkharaṃ pañcasu vaggesu paṭhamatatiyanti evamādi sithilaṃ. Tāni asithilāni katvā uccāretabbaṃ akkharaṃ vaggesu dutiyacatutthanti evamādi dhanitaṃ. Dvimattakālaṃ dīghaṃ. Ekamattakālaṃ rassaṃ. Tadeva lahukaṃ lahukameva. Saṃyogaparaṃ dīghañca garukaṃ. Ṭhānakaraṇāni niggahetvā uccāretabbaṃ niggahitaṃ. Parena sambandhaṃ katvā uccāretabbaṃ sambandhaṃ. Tathā na sambandhaṃ vavatthitaṃ. Ṭhānakaraṇāni vissaṭṭhāni katvā uccāretabbaṃ vimuttaṃ. Dasadhā byañjanabuddhiyā pabhedoti evaṃ sithilādivasena byañjanabuddhiyā akkharuppādakacittassa dasappakārena pabhedo. Sabbāni hi akkharāni cittasamuṭṭhānāni yathādhippetatthabyañjanato byañjanāni ca.

Amakkhetvāti amilecchetvā, avināsetvā, ahāpetvāti attho. Bhagavā yamatthaṃ ñāpetuṃ ekagāthaṃ ekavākyampi deseti, tamatthaṃ tāya desanāya parimaṇḍalapadabyañjanāya eva desetīti āha 『『paripuṇṇabyañjanameva katvā dhammaṃ desetī』』ti. Idha kevalasaddo anavasesavācako, na avomissatādivācakoti āha 『『sakalādhivacana』』nti. Paripuṇṇanti sabbaso puṇṇaṃ. Taṃ pana kiñci ūnaṃ vā adhikaṃ vā na hotīti 『『anūnādhikavacana』』nti vuttaṃ. Tattha yadatthaṃ desitaṃ, tassa sādhakattā anūnatā veditabbā, tabbidhurassa pana asādhakattā anadhikatā. Sakalanti sabbabhāgavantaṃ. Paripuṇṇamevāti sabbaso paripuṇṇameva. Tenāha 『『ekadesanāpi aparipuṇṇā natthī』』ti. Aparisuddhā desanā nāma hoti taṇhāsaṃkilesattā. Lokāmisaṃ cīvarādayo paccayā, tattha agadhitacittatāya lokāmisanirapekkho. Hitapharaṇenāti hitūpasaṃharaṇena. Mettābhāvanāya muduhadayoti mettābhāvanāya karuṇāya vā muduhadayo. Ullumpanasabhāvasaṇṭhitenāti sakalasaṃkilesato vaṭṭadukkhato ca uddharaṇākārāvaṭṭhitena cittena, karuṇādhippāyenāti attho. Tasmāti yasmā sikkhattayasaṅgahaṃ sakalaṃ sāsanaṃ idha brahmacariyanti adhippetaṃ, tasmā. Brahmacariyanti iminā samānādhikaraṇāni sabbapadāni yojetvā atthaṃ dassento 『『so dhammaṃ deseti…pe… pakāsetīti evamettha attho daṭṭhabbo』』ti āha.

我來 助您翻譯這段巴利文： 他不說有義，因為那說法缺乏出離義。"具一個音等發生錯誤:terminated

Sundaranti bhaddakaṃ. Bhaddakatā ca passantassa hitasukhāvahabhāvena veditabbāti āha 『『atthāvahaṃ sukhāvaha』』nti. Tattha atthāvahanti diṭṭhadhammikasamparāyikaparamatthasaṃhitahitāvahaṃ. Sukhāvahanti yathāvuttatividhasukhāvahaṃ. Tathānurūpānanti tādisānaṃ. Yādisehi pana guṇehi bhagavā samannāgato, tehi catuppamāṇikassa lokassa sabbathāpi accantappasādanīyo tesaṃ yathābhūtasabhāvattāti dassento 『『yathārūpo』』tiādimāha. Tattha yathābhūta…pe… arahatanti iminā dhammappamāṇalūkhappamāṇānaṃ sattānaṃ bhagavato pasādāvahatā dassitā, itarena itaresaṃ. Dassanamattampi sādhu hotīti ettha kosiyavatthu kathetabbaṃ. Ubhatopakkhikāti micchādiṭṭhisammādiṭṭhivasena ubhayapakkhikā. Kerāṭikāti saṭhā.

Anekatthattā nipātānaṃ yāvañcidanti nipātasamudāyo adhimattappamāṇaparicchedaṃ dīpetīti āha 『『adhimattappamāṇaparicchedavacanameta』』nti. Adhimattavippasannānīti adhikappamāṇena vippasannāni. Vippasannānīti ca pakatiākāraṃ atikkamitvā vippasannānīti attho. Nanu ca cakkhādīnaṃ indriyānaṃ manoviññeyyattā kathaṃ tena tesaṃ vippasannatā viññāyatīti āha 『『tassa hī』』tiādi. Tassāti brāhmaṇassa. Tesanti cakkhādīnaṃ pañcannaṃ indriyānaṃ. Evampi manindriyena patiṭṭhitokāsassa adiṭṭhattā kathaṃ manindriyassa vippasannatā tena viññāyatīti āha 『『yasmā panā』』tiādi. Nayaggāhapaññā hesā tassa brāhmaṇassa. Mane vippasanneyeva hoti pasannacittasamuṭṭhitarūpasampadāhi eva cakkhādīnaṃ patiṭṭhitokāsassa pasannatāsambhavato.

Jambonadasuvaṇṇaṃ rattavaṇṇameva hotīti āha 『『surattavaṇṇassā』』ti. Jambonadasuvaṇṇassa ghaṭikāti jambonadasuvaṇṇapiṇḍaṃ. Iminā nekkhanti nekkhappamāṇajambonadasuvaṇṇena kataṃ akatabhaṇḍaṃ vuttanti dasseti. Nekkhanti vā atirekapañcasuvaṇṇena katapilandhanaṃ katabhaṇḍaṃ vuttaṃ. Tañhi ghaṭṭanamajjanakkhamaṃ hotīti. Suvaṇṇanti ca pañcadharaṇassa samaññā, tasmā pañcavīsatidharaṇahiraññavicitaṃ ābharaṇaṃ idha nekkhanti adhippetaṃ. Jambonadanti mahājambusākhāya pavattanadiyaṃ nibbattaṃ. Taṃ kira ratanaṃ rattaṃ. Suvaṇṇākāre mahājambuphalarase vā pathaviyaṃ paviṭṭhe suvaṇṇaṅkurā uṭṭhahanti, tena suvaṇṇena katapilandhanantipi attho. Suparikammakatanti suṭṭhu kataparikammaṃ. Sampahaṭṭhanti sammā pahaṭṭhaṃ ghaṭṭanādivasena sukataparikammaṃ. Tenāha 『『suvaṇṇakāra…pe… suparimajjitanti attho』』ti.

Vāḷarūpānīti āharimāni vāḷarūpāni. 『『Akappiyarūpākulo akappiyamañco pallaṅkoti sārasamāse. Ratanacitranti bhitticchedādivasena ratanacitraṃ. Rukkhatūlalatātūlapoṭakitūlānaṃ vasena tiṇṇaṃ tūlānaṃ. Uddalomiyaṃ kecīti sārasamāsācariyā uttaravihārino ca. Tathā ekantalomiyaṃ. Koseyyakaṭṭissamayanti koseyyakasaṭamayaṃ. Ajinacammehīti ajinamigacammehi. Tāni kira cammāni sukhumatarāni. Tasmā dupaṭṭatipaṭṭāni katvā sibbanti. Tena vuttaṃ 『『ajinappaveṇī』』tiādi.

Nikāmalābhīti yathicchitalābhī. Tenāha 『『icchiticchitalābhī』』ti. Vipulalābhīti uḷāralābhī. Kasiranti hi parittaṃ vuccati, tappaṭikkhepena akasiraṃ uḷāraṃ. Tenāha 『『mahantalābhī』』tiādi.

我來幫您翻譯這段巴利文： "妙"即是好。好應當依看見者的利益和快樂而了知，所以說"帶來利益，帶來快樂"。其中"帶來利益"即是帶來現世的、來世的、和最高義利的利益。"帶來快樂"即是帶來所說的三種快樂。"如此相應的"即是那樣的。顯示具有什麼功德的世尊，以那些對於四種衡量的世間在一切方面都是極為凈信的，因為是它們的如實自性，所以說"如是相"等。其中"如實...乃至...應當"這個顯示對法為量和粗劣為量的眾生對世尊生凈信，以另一個顯示其他的。"僅僅見到也是好的"這裡應當講憍尸迦的故事。"兩邊分"即是依邪見正見而有兩邊的。"欺詐"即是狡詐。 因為助詞有多義，"yāvañcidaṃ"這助詞組合顯示最勝量的限定，所以說"這是最勝量限定之語"。"極其明凈"即是以過度的量明凈。"明凈"即是超過平常狀態而明凈的意思。難道因為眼等諸根為意識所知，如何由此得知它們的明凈性呢？所以說"因為他"等。"他"即是婆羅門。"它們"即是眼等五根。雖然如此，因為意根的所依處未見，如何由此得知意根的明凈性呢？所以說"因為"等。這是那婆羅門的領會智慧。因為只有在意明凈時，由明凈心所生的色身圓滿才能使眼等的所依處有明凈性的可能。 閻浮金是赤色的，所以說"極赤色的"。"閻浮金塊"即是閻浮金團。由此顯示"涅卡"是說由閻浮金作成的未製成品，其量為涅卡量。或者"涅卡"是說由超過五金量製成的裝飾品成品。因為它能耐磨光。"金"是五陀羅那的通稱，所以這裡"涅卡"意指由二十五陀羅那金製成的裝飾品。"閻浮"即是在大閻浮樹枝流過的河中產生。據說那寶物是紅色的。或者意思是在金匠處或大閻浮果汁入地時生起金芽，用那金製成的裝飾品。"善加工"即是善作加工。"善磨光"即是善加磨光，依磨等方式善作加工。因此說"意思是金匠...乃至...善磨光"。 "野獸像"即是可愛的野獸像。"不適宜物所充滿的不適宜床座"是在精要複合詞中。"寶飾"即是依牆面分割等方式的寶飾。依樹棉、藤棉、蒲棉三種棉。"烏達羅米"一些人即是精要複合詞的諸師和北寺住者。同樣在"單邊毛"。"絲綢毯制"即是絲綢毯所制。"羚羊皮"即是羚羊皮。據說那些皮極其柔軟。因此做成雙層三層縫製。所以說"羚羊皮編織"等。 "得如願"即是得如所欲。因此說"得如所欲所欲"。"得豐富"即是得殊勝。因為"kasira"說微少，否定它"akasira"就是殊勝。因此說"得大"等。

Laddhā ca na kappantīti sāmaññena paṭisiddhattā sabbathā na kappatīti kassaci āsaṅkā siyā, tannivattanatthaṃ 『『kiñci kiñci kappatī』』tiādimāha. Tattha suddhakoseyyanti ratanaparisibbanarahitaṃ. Ettha ca 『『suddhakoseyyaṃ pana vaṭṭatī』』ti vinaye (mahāva. aṭṭha. 254) vuttattā idhāpi ettakameva vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 1.15) pana 『『ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī』』ti vuttaṃ. Tattha 『『ṭhapetvā tūlika』』nti etena ratanasibbanarahitāpī tūlikā na vaṭṭatīti dīpeti. Vacanatoti etena vinaye (cūḷava. 297) vuttabhāvaṃ dasseti. Ekena vidhānenāti yathāvuttameva vidhānaṃ sandhāya vadati. Yadi evaṃ kasmā bhagavatā 『『laddhā ca na kappantī』』ti sāmaññena paṭisedho katoti āha 『『akappiyaṃ pana upādāyā』』tiādi.

Pallaṅkanti ettha pari-saddo samantatoti etasmiṃ atthe vattati, tasmā vāmūruṃ dakkhiṇūruñca samaṃ ṭhapetvā ubho pāde aññamaññasambandhe katvā nisajjā pallaṅkanti āha 『『samantato ūrubaddhāsana』』nti. Ūrūnaṃ bandhanavasena nisajjā. Pallaṅkaṃ ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhuje samiñjite katvāti attho. Taṃ pana ubhinnaṃ pādānaṃ tathā sambandhatākaraṇanti āha 『『bandhitvā』』ti. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ gacchati. Tenāha 『『aṭṭhārasa piṭṭhikaṇṭake』』tiādi. Ujuṃ kāyaṃ ṭhapetvāti uparimaṃ kāyaṃ ujukaṃ ṭhapetvā, ayameva vā pāṭho. Heṭṭhimakāyassa hi anujukaṭṭhapanaṃ nisajjāvacaneneva bodhitanti. Ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayo.

Parimukhanti ettha pari-saddo abhisaddena samānatthoti āha 『『kammaṭṭhānābhimukha』』nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Ettha yathā 『『vanantaññeva pavisāmī』』tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ 『『nisīdāmī』』ti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito, 『『pallaṅkaṃ ābhujitvā』』ti iminā nisajjāya daḷhabhāvo, 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti iminā ārammaṇapariggahūpāyo. Pariggahitaniyyānanti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho. Parīti pariggahaṭṭho 『『pariṇāyikā』』tiādīsu (dha. sa. 16.20) viya. Mukhanti niyyānaṭṭho 『『suññatavimokkha』』ntiādīsu (paṭi. ma.

我來幫您翻譯這段巴利文: 獲得后不合適時，由於一般性禁止，可能有人懷疑是否完全不合適，爲了消除這種疑慮，說"某些是合適的"等等。其中"純絲綢"指不含寶石縫製的。這裡由於在律藏中說"純絲綢是允許的"，所以這裡也只說這麼多。但在《長部註釋》中說:"除了棉絮墊以外,所有用寶石縫製的羊毛毯等都不允許"。其中"除了棉絮墊"這句話表明即使不含寶石縫製的棉絮墊也不允許。"根據語言"是指顯示律藏中所說的內容。"以一種方式"是指依據前述的方式而說。如果這樣的話,為什麼世尊以"獲得后不合適"作一般性禁止呢?為此說"關於不適合的"等等。 "跏趺"中的"pari"(遍)表示"周遍"的意思,因此將左腿和右腿平放,使兩足相互交叉而坐稱為跏趺,所以說"周遍束縛腿部的坐姿"。以腿的束縛方式而坐。"結跏趺而坐"是指爲了以跏趺方式坐下,將兩足彎曲交叉的意思。這是指將兩足如此相連,所以說"束縛"。"端正其身"是指將上身端直安置,使十八脊椎骨首尾相接。這樣坐著時皮肉筋不會下垂。這樣,由於下垂而每刻生起的感受就不會生起。當這些感受不生起時,心便能一境,業處不會退失,能夠增長繁盛。因此說"十八脊椎骨"等。"端正安置其身"是指將上身端直安置,或者就是這樣的讀法。因為下身的不端正安置已經由"坐"字表達了。"端正其身"中的"身"字是指上身。 "面前"中的"pari"(遍)字與"abhi"(向)字同義,所以說"向著業處",意思是從外在的種種所緣收攝而專注于業處。這裡,如同以"進入林間"等顯示適合禁修的住處,同樣地,以"坐下"顯示不鬆不緊的平靜威儀,以"結跏趺坐"顯示坐姿的穩固,以"正念現前"顯示攝取所緣的方法。"攝取出離"是指使唸完全把握、完全斷除迷妄,建立最上念與慧的意思。"pari"(遍)表示把握義,如"引導"等。"mukha"(面)表示出離義,如"空解脫"等。

1.209-210) viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho.

Cattāri rūpāvacarajjhānāni dibbabhāvāvahattā dibbavihārā nāma hontīti tadāsannappavattacaṅkamopi tadupacārato dibbo nāma hotīti āha 『『cattāri hi rūpajjhānānī』』tiādi. Samāpajjitvā caṅkamantassāti idañca caṅkamantassa antarantarā samāpattiṃ samāpajjitvā uṭṭhāyuṭṭhāya caṅkamanaṃ sandhāya vuttaṃ. Na hi samāpattiṃ samāpajjitvā avuṭṭhitena sakkā caṅkamituṃ. Samāpattito vuṭṭhāya caṅkamantassapi caṅkamoti idaṃ pana samāpattito vuṭṭhahitvā antarantarā samāpajjitvā caṅkamantassa vasena vuttaṃ. Dvīsuvihāresūti brahmavihāre, ariyavihāre ca. Mettājhānādayo hitūpasaṃhārādivasena pavattiyā brahmabhūtā seṭṭhabhūtā vihārāti brahmavihārā. Anaññasādhāraṇattā pana ariyānaṃ vihārāti ariyavihārā, catassopi phalasamāpattiyo. Idha pana arahattaphalasamāpattiyeva āgatā.

Paccavekkhaṇāya phalasamāpatti kathitā samāpattiṃ samāpajjitvā vuṭṭhitassa paccavekkhaṇāsambhavato. Caṅkamādayoti phalasamāpattiṃ samāpannassapi samāpattito vuṭṭhitassapi caṅkamaṭṭhānanisajjādayo. Ariyacaṅkamādayo honti na pana paccavekkhantassāti adhippāyo.

Venāgapurasuttavaṇṇanā niṭṭhitā.

1. Sarabhasuttavaṇṇanā

2. Catutthe gijjhā ettha santīti gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo. Gijjho viyāti vā gijjhaṃ, kūṭaṃ. Taṃ etassāti gijjhakūṭo, pabbato. Tasmiṃ gijjhakūṭe. Tenāha 『『gijjhāvā』』tiādi. Acirapakkantoti ettha na desantarapakkamanaṃ adhippetaṃ, atha kho sāsanapakkamananti dassento 『『imasmiṃ sāsane pabbajitvā』』tiādimāha, teneva hi 『『imassā dhammavinayā』』ti vuttaṃ. Labbhatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabbo dātabboti sakkāro. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā sakkārāti vuccanti. Sakkāroti vā sundarakāro, parehi attano gāravakiriyā pupphādīhi vā pūjā. Lābho ca sakkāro ca lābhasakkārā, te naṭṭhā pahīnā etesanti naṭṭhalābhasakkārā.

Mahālābhasakkāro uppajjīti tadā kira bhagavato mahālābhasakkāro uppajji yathā taṃ cattāro asaṅkheyye pūritadānapāramisañcayassa. Sabbadisāsu hi yamakamahāmegho vuṭṭhahitvā mahogho viya sabbapāramiyo 『『ekasmiṃ attabhāve vipākaṃ dassāmā』』ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā 『『kahaṃ buddho , kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho』』ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇo viya. Yathā ca bhagavato, evaṃ bhikkhusaṅghassapi. Vuttampi cetaṃ –

『『Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅghopi sakkato hoti…pe… parikkhārāna』』nti (udā. 38).

Tathā –

『『Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekaṃ saṅghampi samanupassāmi evaṃlābhaggayasaggappattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho』』ti (dī. ni.

我來 完整翻譯這段巴利文： 如同"空解脫"等，"出離義"是指從對立面解脫的意思。 四色界禪那因能帶來天界狀態而稱為天住，所以在其附近經行也因為接近而稱為天界的，因此說"四色界禪那"等。"入定后經行"是指間或入定出定而經行的意思。因為不可能在入定而未出定時經行。"從定中出來經行"也是指從定中出來后間或入定而經行。"兩種住處"指梵住和聖住。慈心禪那等因以利益他人等方式運作而成為梵性、最勝性的住處稱為梵住。而因為不共於他而成為聖者的住處稱為聖住，即四種果定。但在這裡只說到阿羅漢果定。 說觀察時的果定是因為入定出定后才能觀察。"經行等"指入果定者或從定中出來者的經行、站立、坐等。意思是這些成為聖者的經行等，而不是觀察者的。 《毗那伽城經注》終。 4. 《薩拉巴經注》 第四經中,"禿鷲所棲"為禿鷲山。因有禿鷲棲息其上為禿鷲山。或因形如禿鷲而稱禿鷲山。在那禿鷲山上。因此說"禿鷲"等。"剛離開"這裡不是指離開到別處,而是指離開教法,因此說"在這教法中出家"等,所以才說"從這法律中"。"獲得"是指獲得,這是四資具的代稱。應當恭敬地作、應當給予稱為恭敬。資具精美殊勝而作稱為恭敬。或恭敬即善待,他人對自己表示尊重或以花等供養。獲得和恭敬稱為獲得與恭敬,失去、斷除這些的人稱為失去獲得與恭敬者。 生起大量獲得與恭敬是指那時世尊生起大量獲得與恭敬,如同圓滿四阿僧祇劫佈施波羅蜜積集。如同雙重大云在各方升起產生大洪水一樣,所有波羅蜜似乎集中要在一世給予果報,產生獲得與恭敬的大洪流。剎帝利、婆羅門等手持食物、飲料、車乘、衣服、花鬘、香料、涂香等從各處前來尋找世尊說:"佛在哪裡?世尊在哪裡?天中之天、人中牛王、人中獅子在哪裡?"他們用數百輛車運來資具,因找不到空間而環繞約一伽浮他的距離車輪相抵而立並跟隨,如安達卡溫達婆羅門一樣。不僅是世尊,比丘僧團也是如此。這也曾說: "那時世尊受到尊敬、重視、尊重、供養、恭敬,獲得衣服、飲食、住處、病人用藥等資具,比丘僧團也受到尊敬...獲得資具。" 同樣地: "純陀啊,就目前在世間所出現的僧團或團體,純陀啊,我不見有任何其他僧團像這比丘僧團一樣獲得如此高的利養和名聲。"

3.176).

Svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi, bhagavato pana bhikkhusaṅghassa ca uppanno lābhasakkāro dhammassapi uppannoyeva. Dhammadharānañhi kato sakkāro dhammassa kato nāma hoti. Tena vuttaṃ 『『tiṇṇaṃ ratanānaṃ mahālābhasakkāro uppajjī』』ti.

Vuttamatthaṃ pāḷiyā nidassento 『『yathāhā』』tiādimāha. Tattha sakkatoti sakkārappatto. Yassa hi cattāro paccaye sakkatvā suabhisaṅkhate paṇītapaṇīte upaneti, so sakkato. Garukatoti garubhāvahetūnaṃ uttamaguṇānaṃ matthakappattiyā anaññasādhāraṇena garukārena sabbadevamanussehi pāsāṇacchattaṃ viya garukato. Yasmiñhi garubhāvaṃ paccupaṭṭhapetvā paccaye denti, so garukato. Mānitoti sammāpaṭipattiyā mānito manena piyāyito. Tāya hi viññūnaṃ manāpatā. Pūjitoti mānanādipūjāya ceva catupaccayapūjāya ca pūjito. Yassa hi sabbametaṃ pūjanañca karonti, so pūjito. Apacitoti nīcavuttikaraṇena apacito. Satthārañhi disvā manussā hatthikkhandhādīhi otaranti, maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti. Āsanato vuṭṭhahanti, vandantīti evaṃ so tehi apacito nāma hoti.

Avaṇṇaṃ pattharitvāti avaṇṇaṃ tattha tattha saṃkittanavasena pattharitvā. Āvaṭṭanimāyanti āvaṭṭetvā gahaṇamāyaṃ. Āvaṭṭeti purimākārato nivatteti attano vase vatteti etāyāti āvaṭṭanī, māyā, taṃ āvaṭṭanimāyaṃ osāretvā parijappetvāti attho. Koṭito paṭṭhāyāti antimakoṭito paṭṭhāya. Thaddhakāyena pharusavācāya tiṇṇaṃ ratanānaṃ avaṇṇakathanaṃ anatthāvahattā visasiñcanasadisā hotīti āha 『『visaṃ siñcitvā』』ti. Aññātoti āñāto. Tenāha 『『ñāto』』tiādi.

Kāyaṅganti kāyameva aṅgaṃ, kāyassa vā aṅgaṃ, sīsādi. Vācaṅganti 『『hotu, sādhū』』ti evamādivācāya avayavaṃ. Ekakenāti asahāyena. Imassa panatthassāti 『『cariyaṃ caraṇakāle』』tiādinā vuttassa. Yato yato garu dhuranti yasmiṃ yasmiṃ ṭhāne dhuraṃ garu bhārikaṃ hoti, aññe balibaddā ukkhipituṃ na sakkonti. Yato gambhīravattanīti vattanti etthāti vattanī, dummaggassetaṃ nāmaṃ, yasmiṃ ṭhāne udakacikkhallamahantatāya vā visamacchinnataṭabhāvena vā maggo gambhīro hotīti attho. Tadāssu kaṇhaṃ yuñjentīti assūti nipātamattaṃ, tadā kaṇhaṃ yuñjentīti attho. Yadā dhurañca garu hoti maggo ca gambhīro, tadā aññe balibadde apanetvā kaṇhameva yuñjentīti vuttaṃ hoti. Svāssu taṃ vahate dhuranti etthapi assūti nipātamattameva, so taṃ dhuraṃ vahatīti attho.

我來幫您翻譯這段巴利文： 這樣生起的世尊和僧團的獲得與恭敬合在一起，如同兩條大河的水一樣不可測量。而生起的世尊和比丘僧團的獲得與恭敬也是對法的生起。因為對持法者作的恭敬就是對法作的恭敬。因此說"三寶生起大量獲得與恭敬"。 為顯示所說的意思，引用經文說"如說"等。其中"受尊敬"是指得到恭敬。對誰恭敬地供養四種資具，精心準備殊勝精美的，他就是受尊敬者。"受重視"是指因為達到無上功德的頂點而受到所有天人獨特的尊重，如同石傘一樣。對誰懷著尊重而供養資具，他就是受重視者。"受尊重"是指因正確行持而受到尊重、愛戴。因為這使智者生起喜愛。"受供養"是指受到尊重等供養和四資具的供養。對誰作這一切供養，他就是受供養者。"受恭敬"是指以謙下的行為而受恭敬。因為人們看到導師就從象背等下來，讓路，從肩上取下衣服，從座位起立，禮拜，這樣他就被他們恭敬。 "散播誹謗"是指在各處宣揚誹謗。"誘惑法術"是指使人轉變的法術。因能使人從先前狀態轉變，使人隨自己意願而轉，故稱誘惑，即法術，意思是施行、唸誦這誘惑法術。"從邊際開始"是指從最後邊際開始。以強硬的身體和粗暴的言語誹謗三寶因帶來不利而如同注入毒藥，所以說"注入毒藥"。"被認知"即被了知。因此說"被了知"等。 "身份"即身體，或身體的部分，如頭等。"語分"即"好，善哉"等語言的部分。"獨自"是指無伴。"這個意思"是指"在行持時"等所說的。"無論何處重擔"是指在任何地方負擔重大艱巨，其他公牛無法舉起。"深陷之處"，行進之處稱為行處，這是惡道的名稱，意思是在何處因為水泥深厚或因不平整斷崖而道路深陷。"他們用黑牛"中的"他們"是虛詞，意思是用黑牛。當軛重且路深時，就移開其他公牛而用黑牛，這是所說的意思。"他拉那軛"中的"他"也只是虛詞，意思是他拉那軛。

Gehavetananti gehe nivuṭṭhabhāvahetu dātabbaṃ. Kāḷako nāma nāmenāti añjanavaṇṇo kiresa, tenassa 『『kāḷako』』ti nāmaṃ akaṃsu. Kāḷakaṃ upasaṅkamitvā āhāti kāḷako kira ekadivasaṃ cintesi 『『mayhaṃ mātā duggatā maṃ puttaṭṭhāne ṭhapetvā dukkhena poseti, yaṃnūnāhaṃ bhatiṃ katvā imaṃ duggatabhāvato moceyya』』nti. So tato paṭṭhāya bhatiṃ upadhārento vicarati. Atha tasmiṃ divase gāmagorūpehi saddhiṃ tattha samīpe carati. Satthavāhaputtopi gosuttavittako, so 『『atthi nu kho etesaṃ gunnaṃ antare sakaṭāni uttāretuṃ samattho usabhājānīyo』』ti upadhārayamāno bodhisattaṃ disvā 『『ayaṃ ājānīyo sakkhissati mayhaṃ sakaṭāni uttāretu』』nti aññāsi. Tena taṃ upasaṅkamitvā evamāha. So aññesaṃ…pe… gehameva agamāsīti tadā kira gāmadārakā 『『kiṃ nāmetaṃ kāḷakassa gale』』ti tassa santikaṃ āgacchanti. So te anubandhitvā dūratova palāpento mātu santikaṃ gato. Taṃ sandhāyetaṃ vuttaṃ.

Sāyanhasamayanti sāyanhakāle. Bhummatthe etaṃ upayogavacanaṃ. Na hettha accantasaṃyogo sambhavati. Paṭisallānā vuṭṭhitoti ettha tehi tehi saddhivihārikaantevāsikaupāsakaupāsikādisattehi ceva rūpārammaṇādisaṅkhārehi ca paṭinivattetvā apasakkitvā nilīyanaṃ vivecanaṃ kāyacittehi tato vivittatāya paṭisallānaṃ kāyaviveko, cittaviveko ca. Yo tato duvidhavivekato vuṭṭhito bhavaṅgappattiyā sabrahmacārīhi samāgamena ca apeto. So paṭisallānā vuṭṭhito nāma hoti. Ayaṃ pana yasmā paṭisallānānaṃ uttamato phalasamāpattito vuṭṭhāsi, tasmā 『『phalasamāpattito』』ti vuttaṃ. Kāyasakkhino bhavissāmāti nāmakāyena desanāsampaṭicchanavasena sakkhibhūtā bhavissāma. Nanu ca 『『paññatte āsane nisīdī』』ti idaṃ kasmā vuttaṃ. Titthiyā hi bhagavato paṭipakkhā, te kasmā tassa āsanaṃ paññāpentīti āha 『『tathāgato hī』』tiādi.

Viggāhikakathanti viggāhasaṃvattanikaṃ sārambhakathaṃ. Āyāceyyāsīti vacībhedaṃ katvā yāceyyāsi. Pattheyyāsīti manasā āsīseyyāsi. Piheyyāsīti tasseva vevacanaṃ. Nittejataṃ āpannoti tejahāniyā nittejabhāvaṃ āpanno, nittejabhūtoti attho. Tato eva bhikkhuādayopi sammukhā oloketuṃ asamatthatāya pattakkhandho, patitakkhandhoti attho. Tenāha 『『onatagīvo』』ti. Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavato eva vā 『『ime dhammā anabhisambuddhā』』ti parassa vacanavasena dassitadhammesu. Paṭicarissatīti paṭicchādanavase carissati pavattissati, paṭicchādanattho eva vā carati-saddo anekatthattā dhātūnanti āha 『『paṭicchādessatī』』ti. Aññenavā aññanti pana paṭicchādanākāradassananti āha 『『aññena vā vacanenā』』tiādi.

我來 完整翻譯這段巴利文： "家庭薪資"是指因為住在家裡而應給予的。"名叫卡拉卡"是說他顏色如塗料,因此給他取名"卡拉卡"。"走近卡拉卡說"是說卡拉卡有一天想:"我母親貧窮,把我當兒子養育很困難,我何不做工使她脫離貧窮?"從那時起他四處尋找工作。那天他和村裡的牛群一起在附近走動。商隊首領的兒子也精通牛經,他觀察"在這些牛中是否有能拉車度過(難處)的優良公牛",看到菩薩后想"這頭優良公牛能幫我拉車度過(難處)"。因此走近他這樣說。他避開其他人...回到家裡是說那時村裡的孩子來到他身邊說"卡拉卡脖子上掛的是什麼?"他趕走他們,從遠處就使他們逃散,去到母親身邊。這就是所說的意思。 "黃昏時分"是指傍晚時分。這是處所的賓格用法。因為這裡不可能有完全的結合。"從獨處起來"中,從那些共住弟子、學生、優婆塞、優婆夷等眾生以及色等所緣諸行退回、遠離、隱藏、分離,以身心從中分離為獨處,即身遠離和心遠離。從這兩種遠離起來,以入有分及與同梵行者聚會而離開的,稱為從獨處起來。但這裡因為從獨處的最上即從果定起來,所以說"從果定"。"我們將成為身證"是指我們將以名身通過領受教說而成為證者。為什麼說"坐在準備好的座位上"?外道是世尊的對立者,為什麼他們為他準備座位呢?為此說"如來"等。 "諍論"是指導致爭執的挑釁之語。"請求"是指開口請求。"希望"是指內心期望。"羨慕"是它的同義詞。"失去威光"是指因失去光輝而成為無光之狀態,意思是成為無光者。正因如此,比丘等也因無法面對注視而低頭,意思是垂頭。因此說"低著頭"。"所顯示的法"是指所說的法。因為那只是他們的言語,並非證見,因為沒有那樣的法。或者是依他人的言語向世尊顯示"這些法未被證悟"的法。"狡辯"是指在遮掩方式中執行、進行,或者說 cara(執行)詞有遮掩義,因為詞根有多義,所以說"將遮掩"。而"以此遮彼"是顯示遮掩的方式,所以說"以別的言語"等。

Tattha aññaṃ vacananti yaṃ samanuyuñjantena bhagavatā parassa dosavibhāvanaṃ vacanaṃ vuttaṃ, taṃ tato aññeneva vacanena paṭicchādeti. 『『Āpattiṃ āpannosī』』ti codakena vuttavacanaṃ viya 『『ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā』』tiādivacanena aññaṃ āgantukakathaṃ āharanto 『『tvaṃ itthannāmaṃ āpattiṃ āpannosī』』ti puṭṭho 『『pāṭaliputtaṃ gatomhī』』ti vatvā puna 『『na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā』』ti vutte tato rājagahaṃ gatomhi. Rājagahaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosīti. 『『Tattha me sūkaramaṃsaṃ laddha』』ntiādīni vadanto viya samanuyuñjakena vuttavacanato aññaṃ āgantukakathaṃ āharanto apanāmessati, vikkhepaṃ gamayissati. Appatītā honti tena atuṭṭhā asomanassikāti apaccayo, domanassetaṃ adhivacanaṃ. Neva attano, na paresaṃ hitaṃ abhirādhayatīti anabhiraddhi, domanassameva. Tenevāha 『『apaccayena domanassaṃ vutta』』nti.

Yassa kho pana te atthāya dhammo desitoti ettha dhamma-saddena catusaccadhammo vuttoti āha 『『yassa maggassa vā phalassa vā atthāyā』』ti. Catusaccadhammo hi maggaphalādhigamatthāya desīyati. Na niggacchatīti na pavatteti. Nanti naṃ dhammaṃ. Idāni 『『yassa kho pana te atthāya dhammo desito』』ti ettha dhamma-saddena paṭipattidhammo dassito, na pana catusaccadhammoti adhippāyena atthavikappaṃ dassento 『『atha vā』』tiādimāha. Pañca dhammāti gambhīrañāṇacariyabhūtānaṃ khandhādīnaṃ uggahasavanadhāraṇaparicayayonisomanasikāre sandhāyāha. Takkarassa sammā dukkhakkhayāyāti ettha sammāsaddo ubhayatthāpi yojetabbo 『『sammā takkarassa sammā dukkhakkhayāyā』』ti. Yo hi sammā dhammaṃ paṭipajjati, tasseva sammā dukkhakkhayo hotīti. Yo pana vuttanayena takkaro, tassa niyyānaṃ atthato dhammasseva niyyānanti tappaṭikkhepena 『『so dhammo…pe… na niyyāti na niggacchatī』』ti āha.

Yadi tiracchānasīhassa nādo sabbatiracchānaekaccamanussāmanussanādato seṭṭhattā seṭṭhanādo, kimaṅgaṃ pana tathāgatasīhassa nādoti āha 『『sīhanādanti seṭṭhanāda』』nti. Yadi vā tiracchānasīhanādassa seṭṭhanādatā nibbhayatāya appaṭisattutāya icchitā, tathāgatasīhanādasseva ayamattho sātisayoti āha 『『abhītanādaṃ appaṭināda』』nti. 『『Aṭṭhānametaṃ anavakāso』』tiādinā (ma. ni. 3.129; a. ni.

我來幫您翻譯這段巴利文： 其中"別的言語"是指當世尊追問時顯示他人過失的言語，他用與此不同的言語來遮掩。如同被指控者說"你犯了戒"時，以"誰犯了?犯了什麼?在何處犯?你說誰?說什麼?"等言語帶出其他閑話，當被問"你犯了某某戒"時說"我去了巴塔利子城(現在的巴特那)",再被說"我們不是問你去巴塔利子城的事,是問你犯戒"時又說"那我去了王舍城。你去王舍城也好,婆羅門家也好,你犯了戒嗎?"。如說"我在那裡得到豬肉"等,從詢問者所說的話題轉向其他閑話,轉移注意力。"不滿"即不喜悅、不快樂,這是憂鬱的代稱。既不成就自利也不成就他利為"不成就",就是憂鬱。因此說"以不滿說憂鬱"。 "爲了某個目的而對你說法"中,法字指四聖諦之法,所以說"爲了道或果的目的"。因為四聖諦之法是爲了證得道果而說的。"不出離"是指不執行。"它"是指那個法。現在"爲了某個目的而對你說法"中,法字表示修行之法,而不是四聖諦之法,意思是顯示義的差別,所以說"或者"等。"五法"是指關於深奧智行的蘊等的聞、聽、受持、熟習、如理作意。"為正確修行者滅苦"中,正確一詞應兩處連線為"為正確修行者正確滅苦"。因為誰正確修行法,只有他才能正確滅苦。誰是如說方式的修行者,他的出離實際上就是法的出離,否定這點而說"那個法...不出離不執行"。 如果獸中獅子的吼聲因超勝一切獸類、部分人類、非人的聲音而為最勝聲,何況如來獅子的吼聲呢?所以說"獅子吼即最勝聲"。或者如果獸中獅子吼聲的最勝性是因為無畏和無敵對而被認可,如來獅子吼更是如此,所以說"無畏聲,無對聲"。以"這是不可能,沒有機會"等。<.Assistant>

1.268-271) hi yo attho vutto, tassa bhūtatāya ayaṃ nādo seṭṭhanādo nāma hoti uttamanādo. Bhūtattho hi uttamatthoti. Imamatthaṃ pana vadantassa bhagavato aññato bhayaṃ vā āsaṅkā vā natthīti abhītanādo nāma hoti. Abhūtañhi vadato kutoci bhayaṃ vā āsaṅkā vā siyā, evaṃ pana vadantaṃ bhagavantaṃ koci uṭṭhahitvā paṭibāhituṃ samattho nāma natthīti ayaṃ nādo appaṭinādo nāma hoti.

Samantato niggaṇhanavasena todanaṃ vijjhanaṃ sannitodakaṃ, sammā vā nitudanti pīḷenti etenāti sannitodakaṃ. Vācāyāti ca paccatte karaṇavacanaṃ. Tenāha 『『vacanapatodenā』』ti. Sañjambharimakaṃsūti samantato sambharitaṃ akaṃsu, sabbe paribbājakā vācātodanehi tudiṃsūti attho. Tenāha 『『sambharitaṃ…pe… vijjhiṃsū』』ti. Siṅgālakaṃyevāti siṅgālameva, 『『segālakaṃyevā』』tipi pāṭho. Tassevāti siṅgālaravasseva. Atha vā bheraṇḍakaṃyevāti bhedaṇḍasakuṇisadisaṃyevāti attho. Bhedaṇḍaṃ nāma eko pakkhī dvimukho, tassa kira saddo ativiya virūpo amanāpo. Tenāha 『『apica bhinnassaraṃ amanāpasaddaṃ nadatī』』ti. Sesamettha uttānameva.

Sarabhasuttavaṇṇanā niṭṭhitā.

1. Kesamuttisuttavaṇṇanā

我來 為您翻譯這段巴利文： 因為以"這是不可能,沒有機會"等(中部1.268-271)所說的義理,由於其真實性,這種聲音成為最勝聲即最上聲。因為真實義就是最上義。而說這義理的世尊沒有來自任何方面的恐懼或疑慮,所以稱為無畏聲。因為說不真實的會有來自某處的恐懼或疑慮,而沒有任何人能夠起來阻止如此說法的世尊,所以這種聲音稱為無對聲。 "譏諷"是指從各方面責難方式的刺戳、刺穿,或者是他們用此正確地刺戳、壓迫。"以語"是具格表主格。因此說"以語刺"。"一起攻擊"是指從各方面一起攻擊,意思是所有外道都以語刺戳擊。因此說"一起...刺穿"。"如野干"即如野干,"如野狗"也是一種讀法。"它的"即野干叫聲的。或者"如貝蘭達卡"意思是如貝丹達鳥。貝丹達是一種雙頭鳥,據說它的聲音極其難聽不悅耳。因此說"而且發出破裂的、不悅耳的聲音"。這裡其餘的都很明顯。 註解勝獅子經結束。 5. 註解給薩姆提經

1. Pañcame kesamuttaṃ nivāso etesanti kesamuttiyāti āha 『『kesamuttanigamavāsino』』ti. Aṭṭhavidhapānakānīti ambapānādiaṭṭhavidhāni pānāni.

『『Mā anussavenā』』tiādīsu pana eko daharakālato paṭṭhāya evaṃ anussavo atthi, evaṃ cirakālakatāya anussutiyā labbhamānaṃ kathamidaṃ aññathā siyā, tasmā bhūtametanti anussavena gaṇhāti, tathā gahaṇaṃ paṭikkhipanto 『『mā anussavenā』』ti āha. Anu anu savanaṃ anussavo. Aparo 『『amhākaṃ pitupitāmahādivuddhānaṃ upadesaparamparāya idamābhataṃ, evaṃ paramparābhatakathaṃ nāma na aññathā siyā, tasmā bhūtameta』』nti gaṇhāti, taṃ paṭikkhipanto 『『mā paramparāyā』』ti āha. Eko kenaci kismiñci vuttamatte 『『evaṃ kira eta』』nti gaṇhāti, taṃ nisedhento 『『mā itikirāyā』』ti āha. Piṭakaṃ gantho sampadīyati etassāti piṭakasampadānaṃ, ganthassa uggaṇhanako. Tena piṭakauggaṇhanakabhāvena ekacco tādisaṃ ganthaṃ paguṇaṃ katvā tena taṃ samentaṃ sameti, tasmā 『『bhūtameta』』nti gaṇhāti, taṃ sandhāyesa paṭikkhepo 『『mā piṭakasampadānenā』』ti, attano uggahaganthasampattiyā mā gaṇhitthāti vuttaṃ hoti. Sametanti saṃgataṃ.

Koci kañci vitakkento 『『evameva tena bhavitabba』』nti kevalaṃ attano saṅkappavasena 『『bhūtamida』』nti gaṇhāti, taṃ sandhāyetaṃ vuttaṃ 『『mā takkahetū』』ti. Añño 『『imāya yuttiyā bhūtamida』』nti kevalaṃ anumānato nayaggāhena gaṇhāti, taṃ paṭikkhipanto 『『mā nayahetū』』ti āha. Kassaci 『『evametaṃ siyā』』ti parikappentassa ekaṃ kāraṇaṃ upaṭṭhāti, so 『『attheta』』nti attano parikappitākārena gaṇhāti, taṃ paṭisedhento 『『mā ākāraparivitakkenā』』ti āha. Aparassa cintayato yathāparikappitaṃ kañci atthaṃ 『『evametaṃ na aññathā』』ti abhinivisantassa ekā diṭṭhi uppajjati. Yā yassa taṃ kāraṇaṃ nijjhāyantassa paccakkhaṃ viya nirūpetvā cintentassa khamati. So 『『attheta』』nti diṭṭhinijjhānakkhantiyā gaṇhāti, taṃ sandhāyāha 『『mā diṭṭhinijjhānakkhantiyā』』ti.

Akusalaverassāti pāṇātipātādipañcavidhaṃ veraṃ sandhāya vadati. Kodho nāma cetaso dukkhanti āha 『『kodhacittassa abhāvenā』』ti. Kilesassāti cittaṃ vibādhentassa upatāpentassa uddhaccakukkuccādikilesassa. Sesamettha uttānameva.

Kesamuttisuttavaṇṇanā niṭṭhitā.

1. Sāḷhasuttavaṇṇanā

2. Chaṭṭhe pāto asitabbabhojanaṃ pātarāsaṃ, bhuttaṃ pātarāsaṃ etesanti bhuttapātarāsā. Dāsā nāma antojātā vā dhanakkītā vā karamarānītā vā sayaṃ vā dāsabyaṃ upagatā. Bhattavetanabhatā kammakārā nāma.

Nicchātoti ettha chātaṃ vuccati taṇhā jighacchāhetutāya, sā assa natthīti nicchāto. Tenāha 『『nittaṇho』』ti. Abbhantare santāpakarānaṃ kilesānanti attano santāne darathapariḷāhajananena santāpanakilesānaṃ. Antotāpanakilesānaṃ abhāvā sīto sītalo bhūto jātoti sītibhūto. Tenāha 『『sītalībhūto』』ti. Maggaphalanibbānasukhāni vā paṭisaṃvedetīti sukhappaṭisaṃvedī. Sesaṃ suviññeyyameva.

Sāḷhasuttavaṇṇanā niṭṭhitā.

1. Kathāvatthusuttavaṇṇanā

我來為您翻譯這段巴利文： 第五經中,"以給薩姆提為住處的"為給薩姆提人,所以說"給薩姆提城鎮的居民"。"八種飲料"是指芒果汁等八種飲料。 在"不要因傳聞"等中,有人從幼年時起就有這樣的傳聞,由於長期傳承而得到的話語怎麼會有錯呢,因此他以傳聞而接受"這是真實的",禁止如此接受而說"不要因傳聞"。一再聽聞為傳聞。另有人認為"這是經由我們父祖等長輩的教導傳承帶來的,如此代代相傳的話語不會有錯,因此這是真實的"而接受,禁止這點而說"不要因傳承"。有人一聽到某人說某事就接受"據說是這樣的",阻止這點而說"不要因傳說"。"經典傳承"是指傳授經典的人,是學習經典的人。由於是經典學習者,有人熟練這樣的經典后以此而認為相符,因此接受"這是真實的",關於這點的禁止是"不要因經典傳承",意思是說不要因自己所學經典的圓滿而接受。"相符"即契合。 有人思維某事"一定是這樣"僅憑自己的思維方式而接受"這是真實的",關於這點而說"不要因邏輯"。另一人"依此理由這是真實的"僅憑推理而以推論接受,禁止這點而說"不要因推理"。對某人在推測"應當是這樣"時出現一個理由,他依自己所推測的方式而接受"這是存在的",阻止這點而說"不要因推理思維"。另一人在思考時對所推測的某義"就是這樣不會有別的"而執著時生起一種見解。當他深思那個理由時,似乎親見而思維便認可。他以見解的深思認可而接受"這是存在的",關於這點而說"不要因見解的深思認可"。 "惡行怨"是指關於殺生等五種怨恨而說。"憤怒即是意的苦"所以說"因無憤怒心"。"煩惱"是指擾亂、燒惱心的掉舉、惡作等煩惱。這裡其餘的都很明顯。 註解給薩姆提經結束。 6. 註解沙拉經 第六經中,清早應食用的食物為早餐,已食用早餐的人為已食早餐者。"奴僕"是指家生奴、買得奴、俘虜奴或自願成為奴僕的。受食物工資僱用的稱為工人。 "無饑"中,饑稱為渴愛因為是飢餓的原因,他沒有這個所以無饑。因此說"無渴愛"。"內在燒惱的煩惱"是指在自相續中生起熱惱煎熬的燒惱煩惱。因為沒有內在燒惱的煩惱而成為清涼、清凈、生起為清涼者。因此說"成為清涼"。或者體驗道果涅槃之樂為樂的體驗者。其餘的都很容易理解。 註解沙拉經結束。 7. 註解論事經

1. Sattame kathāvatthūnīti kathāya pavattiṭṭhānāni. Yasmā tehi vinā kathā na pavattati, tasmā 『『kathākāraṇānī』』ti vuttaṃ. Atati satati satataṃ gacchati pavattatīti addhā, kāloti āha 『『atītamaddhānaṃ nāma kālopi vattatī』』ti. Dhammappavattimattatāya hi paramatthato avijjamānopi kālo tasseva dhammassa pavattiavatthāvisesaṃ upādāya teneva vohārena atītotiādinā voharīyati, atītādibhedo ca nāmāyaṃ nippariyāyato dhammānaṃyeva hoti, na kālassāti āha 『『khandhāpi vattantī』』ti. Yathāvuttamatthaṃ itaresu dvīsu atidisati 『『anāgatapaccuppannesupi eseva nayo』』ti. Atītamaddhānantiādīsu ca dve pariyāyā suttantapariyāyo, abhidhammapariyāyo ca. Suttantapariyāyena paṭisandhito pubbe atīto addhā nāma, cutito pacchā anāgato addhā nāma, saha cutipaṭisandhīti tadantaraṃ paccuppanno addhā nāma. Abhidhammapariyāyena tīsu khaṇesu uppādato pubbe atīto addhā nāma, uppādato uddhaṃ anāgato addhā nāma, khaṇattayaṃ paccuppanno addhā nāma. Tatthāyaṃ suttantadesanāti suttantapariyāyeneva atītādivisayaṃ kathaṃ dassento 『『atīte kassapo nāmā』』tiādimāha.

Ekaṃseneva byākātabbo vissajjetabboti ekaṃsabyākaraṇīyo. 『『Cakkhu anicca』』nti pañhe uttarapadāvadhāraṇaṃ sandhāya 『『ekaṃseneva byākātabba』』nti vuttaṃ niccatāya lesassapi tattha abhāvato, purimapadāvadhāraṇe pana vibhajjabyākaraṇīyatāya. Tenāha 『『aniccaṃ nāma cakkhūti puṭṭhena panā』』tiādi. Cakkhusote visesatthasāmaññatthānaṃ asādhāraṇabhāvato dvinnaṃ tesaṃ sadisacodanā paṭicchannamukheneva byākaraṇīyā paṭikkhepavasena anuññātavasena ca vissajjitabbatoti āha 『『yathā cakkhu, tathā sotaṃ…pe… ayaṃ paṭipucchābyākaraṇīyo pañho』』ti. Taṃ jīvaṃ taṃ sarīranti jīvasarīrānaṃ anaññatāpañhe yassa yena anaññatā coditā, so eva paramatthato nupalabbhatīti ca jhānattayassa metteyyatākittanasadisoti abyākātabbatāya ṭhapanīyo vutto. Evarūpo hi pañho tidhā avissajjanīyattā byākaraṇaṃ akatvā ṭhapetabbo.

Tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhānaṃ, kāraṇanti āha 『『kāraṇākāraṇe』』ti. Yuttena kāraṇenāti anurūpena kāraṇena. Pahotīti niggaṇhituṃ samattho hoti. Sassatavādibhāvameva dīpetīti attanā gahite ucchedavāde dosaṃ disvā attanopi sassatavādibhāvameva dīpeti. Puggalavādimhīti iminā vacchakuttiyavādiṃ dasseti. Pañhaṃ pucchantehi paṭipajjitabbā paṭipadā pañhapucchanakānaṃ vattaṃ.

我來為您 譯這段巴利文： 68. 第七經中,"論事"是指言論的生起處。因為沒有這些就不能進行言論,所以說"言論的原因"。不斷地行進、持續、經常進行、運轉為時間,所以說"過去時也運轉"。因為僅是法的運轉,所以雖然從勝義諦來說時間並不存在,但依那法的運轉狀態的差別,以那種表達方式說為過去等,而過去等的區分實際上只屬於諸法,不屬於時間,所以說"諸蘊也運轉"。對其他兩個(未來、現在)以同樣方式說明"對未來和現在也是這個道理"。在"過去時"等中有兩種方式,經教方式和論教方式。依經教方式,結生前為過去時,死後為未來時,死與結生之間為現在時。依論教方式,生起三剎那之前為過去時,生起之後為未來時,三剎那為現在時。這裡是經教的教說,所以依經教方式顯示關於過去等的話語而說"過去有名為迦葉"等。 "應一向記說"是指應一向地回答、解說。關於"眼是無常"的問題,考慮到後分的確定而說"應一向記說",因為那裡完全沒有常性的餘地,而在前分的確定則應分別記說。因此說"但當被問'無常即是眼嗎'"等。因為在眼和耳中特殊義和普通義是不共的,對這兩者的類似質問應以隱覆的方式記說,以否定方式和許可方式來解答,所以說"如眼,如是耳...這是應反問記說的問題"。"命即是身"這種命身非異問題中,被說命與某者非異者,從勝義諦來看都不可得,又如說三禪是彌勒一樣,所以說應擱置不答。因為這種問題因三種方式都不能回答而應不作解答而擱置。 "因為果依此而轉,所以稱為處,即原因"所以說"于因與非因"。"以合理的因"是指以適當的因。"能夠"是指能夠責難。"只顯示常見論者的狀態"是指見到自己所執取的斷見的過失后也只顯示自己是常見論者。"在補特伽羅論者"中以此顯示婆差苦提婆提論者。問題詢問者應遵循的方式是問題詢問者的行儀。

Paṭicaratīti paṭicchādanavasena carati pavattati. Paṭicchādanattho eva vā caratisaddo anekatthattā dhātūnanti āha 『『paṭicchādetī』』ti. Aññenaññanti pana paṭicchādanākāradassananti āha 『『aññena vacanenā』』tiādi. Tattha aññena vacanenāti yaṃ codakena cuditakassa dosavibhāvanaṃ vacanaṃ vuttaṃ, taṃ tato aññena vacanena paṭicchādeti. Yo hi 『『āpattiṃ āpannosī』』ti vutte 『『ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā』』ti vadati. 『『Evarūpaṃ kiñci tayā diṭṭha』』nti vutte 『『na suṇāmī』』ti sotaṃ vā upaneti, ayaṃ aññenaññaṃ paṭicarati nāma. 『『Ko āpanno』』tiādinā hi codanaṃ avissajjetvāva vikkhepāpajjanaṃ aññenaññaṃ paṭicaraṇaṃ, bahiddhā kathāpanāmanaṃ vissajjetvāti ayametesaṃ viseso. Tenevāha 『『āgantukakathaṃ otārento』』tiādi. Tattha apanāmetīti vikkhepeti. Tatrāti tasmiṃ bahiddhākathāya apanāmane.

Upanisīdati phalaṃ etthāti kāraṇaṃ upanisā, upecca nissayatīti vā upanisā, saha upanisāyāti saupanisoti āha 『『saupanissayo sapaccayo』』ti.

Ohitasototi anaññavihitattā dhammassavanāya apanāmitasoto. Tato eva tadatthaṃ ṭhapitasoto. Kusaladhammanti ariyamaggo adhippetoti āha 『『ariyamagga』』nti.

Kathāvatthusuttavaṇṇanā niṭṭhitā.

1. Aññatitthiyasuttavaṇṇanā

我來幫您翻譯這段巴利文： "狡辯"是指以遮掩的方式行動、進行。或者說"行"字本身就有遮掩義,因為詞根有多義,所以說"遮掩"。而"以此遮彼"是顯示遮掩的方式,所以說"以別的言語"等。其中"以別的言語"是指被指控者被指控者用與指控者顯示過失的言語不同的言語來遮掩。即當被說"你犯了戒"時,他說"誰犯了?犯了什麼?在何處犯?你說誰?說什麼?"。當被說"你看見這樣的事嗎?"時,他或者說"我沒聽見"或者湊近耳朵,這就叫做以此遮彼的狡辯。因為以"誰犯了"等不回答指控而轉向混亂就是以此遮彼的狡辯,而帶出外部話題是回答后的轉移,這是它們的區別。因此說"帶出閑話"等。其中"轉移"是指混亂。"在那裡"是指在帶出外部話題時。 果依此而有為因,親近依止為親依,與親依一起為有親依,所以說"有親依即有緣"。 "傾耳"是指因為專注而不轉向他事而傾耳聽法。正因如此而為此目的豎立耳朵。"善法"是指意指聖道,所以說"聖道"。 註解論事經結束。 8. 註解外道經

1. Aṭṭhame bhagavā mūlaṃ kāraṇaṃ etesaṃ yāthāvato adhigamāyāti bhagavaṃmūlakā. Tenāha 『『bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmā』』ti. Amhākaṃ dhammāti tehi attanā adhigantabbatāya vuttaṃ. Sevitabbāsevitabbānañhi yāthāvato adhigamaññāṇāni adhigacchanakasambandhīni, tāni ca sammāsambuddhamūlakāni anaññavisayattā. Tenāha 『『pubbe kassapasammāsambuddhenā』』tiādi. Ime dhammāti ime ñāṇadhammā. Ājānāmāti abhimukhaṃ paccakkhato jānāma. Paṭivijjhāmāti tasseva vevacanaṃ, adhigacchāmāti attho. Bhagavā netā etesanti bhagavaṃnettikā. Netāti sevitabbadhamme veneyyasantānaṃ pāpetā. Vinetāti asevitabbadhamme veneyyasantānato apanetā. Tadaṅgavinayādivasena vā vinetā. Atha vā yathā alamariyañāṇadassanaviseso hoti, evaṃ visesato netā. Anunetāti 『『ime dhammā sevitabbā, ime na sevitabbā』』ti ubhayasampāpanāpanayanatthaṃ paññāpetā. Tenāha 『『yathāsabhāvato』』tiādi.

Paṭisaranti etthāti paṭisaraṇaṃ, bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Āpāthaṃ upagacchantā hi bhagavā paṭisaraṇaṃ samosaraṇaṭṭhānaṃ. Tenāha 『『catubhūmakadhammā』』tiādi. Paṭisarati sabhāvasampaṭivedhavasena paccekaṃ upagacchatīti vā paṭisaraṇaṃ, bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Paṭisarati paṭivijjhatīti vā paṭisaraṇaṃ, tasmā paṭivijjhanavasena bhagavā paṭisaraṇaṃ etesanti bhagavaṃpaṭisaraṇā. Tenāha 『『apicā』』tiādi. Paṭivedhavasenāti paṭivijjhitabbatāvasena. Asatipi mukhe atthato evaṃ vadanto viya hotīti āha 『『phasso āgacchati ahaṃ bhagavā kinnāmo』』ti. Phasso ñāṇassa āpāthaṃ āgacchantoyeva hi attano 『『ahaṃ kinnāmo』』ti nāmaṃ pucchanto viya, bhagavā cassa nāmaṃ karonto viya hoti.

Paṭibhātūti ettha paṭisaddāpekkhāya 『『bhagavanta』』nti upayogavacanaṃ, attho pana sāmivacanavaseneva veditabboti dassento āha 『『bhagavato』』ti. Paṭibhātūti ca bhāgo hotu. Bhagavato hi esa bhāgo, yadidaṃ dhammassa desanā, amhākaṃ pana bhāgo savananti adhippāyo. Evañhi saddalakkhaṇena sameti. Keci pana paṭibhātūti padassa dissatūti atthaṃ vadanti, ñāṇena dissatu, desīyatūti vā attho. Upaṭṭhātūti ñāṇassa paccupatiṭṭhatu. Pāḷiyaṃ ko adhippayāsoti ettha ko adhikappayogoti attho.

Lokavajjavasenāti lokiyajanehi pakatiyā garahitabbavajjavasena. Vipākavajjavasenāti vipākassa apāyasaṃvattanikavajjavasena. Kathantiādinā ubhayavajjavasenapi appasāvajjatāya visayaṃ dasseti. Sesamettha suviññeyyameva.

Aññatitthiyasuttavaṇṇanā niṭṭhitā.

1. Akusalamūlasuttavaṇṇanā

我來為您翻譯這段巴利文： 69. 第八經中,"以世尊為根本"是指世尊是他們如實證得的原因。因此說"依靠世尊我們了知、通達這些法"。"我們的法"是說他們應當自己證得。因為對於應行和不應行的如實證得智是屬於能證得者的,而這些以正等覺者為根本因為不是其他境界。因此說"前由迦葉正等覺"等。"這些法"是指這些智法。"了知"是指面對親自知道。"通達"是它的同義詞,意思是證得。"以世尊為導師"是指世尊是他們的導師。"導師"是指使所化眾生到達應行法。"調伏者"是指使所化眾生遠離不應行法。或者依暫時調伏等而為調伏者。或者特別引導使得聖智見殊勝。"隨導者"是指爲了使達到和遠離兩者而施設"這些法應行,這些法不應行"。因此說"依真實性"等。 "歸依"是指歸向之處,他們以世尊為歸依為"以世尊為歸依"。因為現前的世尊是歸依、會集之處。因此說"四地法"等。或者以自性通達的方式各自趣向為歸依,他們以世尊為歸依為"以世尊為歸依"。或者通達為歸依,因此以通達的方式他們以世尊為歸依為"以世尊為歸依"。因此說"而且"等。"以通達"是指以應通達的方式。雖然沒有言說但實際上好像這樣說,所以說"觸來了,'我叫什麼名字?'"。因為觸來到智的現前時好像在問自己"我叫什麼名字?",而世尊好像在為它取名。 "請開示"中,因為期望"對"字而用賓格"世尊",但意思應以屬格理解,所以說"世尊的"。"請開示"即成為分。因為這是世尊的分,即是說法,而我們的分是聽聞,這是意思。這樣符合文法規則。有些人說"請開示"的意思是"請顯現",即以智顯現,或者意思是請說法。"請現起"即請對智現起。經文中"何所企圖"這裡意思是何種增上運用。 "依世間罪"是指依世間人本性應該譴責的罪。"依異熟罪"是指依導致惡趣異熟的罪。以"怎樣"等顯示依兩種罪也是小罪的範圍。這裡其餘的都很容易理解。 註解外道經結束。 9. 註解不善根經;

1. Navame lubbhatīti lobho. Dussatīti doso. Muyhatīti moho. Lobhādīni panetāni asahajātānaṃ pāṇātipātādīnaṃ kesañci akusalānaṃ upanissayapaccayaṭṭhena, sahajātānaṃ adinnādānādīnaṃ kesañci sampayuttā hutvā uppādakaṭṭhena, sayañca akusalānīti sāvajjadukkhavipākaṭṭhenāti āha 『『akusalānaṃ mūlāni, akusalāni ca tāni mūlānī』』ti. Vuttampi cetaṃ 『『ratto kho, āvuso, rāgena abhibhūto pariyādinnacitto pāṇampi hanatī』』tiādi. Yadapīti liṅgavipallāsena vuttanti āha 『『yopi, bhikkhave, lobho』』ti. Tadapīti etthāpi eseva nayoti āha 『『sopi akusalamūla』』nti. Vināpi liṅgavipallāsena atthayojanaṃ dassento 『『akusalamūlaṃ vā』』tiādimāha. Sabbatthāti 『『yadapi, bhikkhave, doso, tadapi akusalamūla』』ntiādīsu. Abhisaṅkharotīti ettha āyūhatīti atthaṃ vatvā tañca āyūhanaṃ paccayasamavāyasiddhito sampiṇḍanaṃ rāsikaraṇaṃ viya hotīti āha 『『sampiṇḍeti rāsiṃ karotī』』ti.

Pāḷiyaṃ 『『vadhenā』』tiādīsu vadhenāti māraṇena vā pothanena vā. Vadhasaddo hi hiṃsanattho viheṭhanattho ca hoti. Bandhanenāti addubandhanādinā. Jāniyāti dhanajāniyā, 『『sataṃ gaṇhatha, sahassaṃ gaṇhathā』』ti evaṃ pavattitadaṇḍenāti attho. Garahāyāti pañcasikhamuṇḍakakaraṇaṃ, gomayasiñcanaṃ, gīvāya kuraṇḍakabandhananti evamādīni katvā garahapāpanena. Tattha pañcasikhamuṇḍakakaraṇaṃ nāma kākapakkhakaraṇaṃ. Gomayasiñcanaṃ sīsena kaṇodakāvasecanaṃ. Kuraṇḍakabandhanaṃ gaddulabandhanaṃ.

Kālasmiṃ na vadatīti yuttakāle na vadati, vattabbakālassa pubbe vā pacchā vā ayuttakāle vattā hoti. Abhūtavādīti yaṃ natthi, tassa vattā. Tenāha 『『bhūtaṃ na vadatī』』ti. Atthaṃ na vadatīti kāraṇaṃ na vadati, akāraṇanissitaṃ nipphalaṃ vattā hoti. Dhammaṃ na vadatīti sabhāvaṃ na vadati, asabhāvaṃ vattā ayathāvādīti attho. Vinayaṃ na vadatīti saṃvaravinayaṃ na vadati, na saṃvaravinayappaṭisaṃyuttassa vattā hoti, attano suṇantassa ca na saṃvaravinayāvahassa vattāti attho.

Atacchanti abhūtatthaṃ. Tenāha 『『itaraṃ tasseva vevacana』』nti. Atha vā abhūtanti asantaṃ avijjamānaṃ. Atacchanti atathākāraṃ.

我來為您翻譯這段巴利文： 第九經中,貪著為貪。嗔恚為嗔。迷惑為癡。而這些貪等,對於不俱生的殺生等某些不善法是以親依緣的方式,對於俱生的不與取等某些不善法是以相應而生起的方式,而它們自身也是不善的,以有罪有苦報的方式,所以說"是不善根,既是不善又是根"。這也說過"貪染的人,朋友,被貪慾征服、心被佔據,也會殺生"等。"凡是"是以性別變化而說,所以說"比丘們,凡是貪"。"那個"這裡也是同樣的道理,所以說"那也是不善根"。顯示不用性別變化也可以連線義理而說"或不善根"等。"在一切處"即在"比丘們,凡是嗔,那也是不善根"等處。"造作"中,說意思是努力,而那努力因緣和合成就所以如同積聚成堆,因此說"積聚成堆"。 在經文"以殺害"等中,"以殺害"是以殺死或毆打。因為殺害字有傷害義和惱害義。"以束縛"是以木枷束縛等。"以損失"是以財物損失,意思是以"拿一百,拿一千"等這樣發出的罰金。"以訶責"是以剃五髻禿頭、澆牛糞、繫頸項圈等這樣做而使遭受訶責。其中"剃五髻禿頭"是指如烏羽剃頭。"澆牛糞"是在頭上澆糞水。"系項圈"是系犬項圈。 "不適時說"是指不在適當時候說,在應說時間之前或之後不適當時候說。"說不實"是指說不存在的。因此說"不說實"。"不說義"是指不說理由,成為依無理由而說無果的人。"不說法"是指不說自性,意思是說非自性成為非如實說者。"不說律"是指不說防護律,不成為說關於防護律的人,意思是不成為對自己和聽者帶來防護律的說者。 "不真"是指不實義。因此說"其他是它的同義詞"。或者"不實"是指不存在不現存。"不真"是指不真實狀態。

Puññakammato eti uppajjatīti ayo, vaḍḍhi. Tappaṭikkhepena anayo, avaḍḍhīti āha 『『anayaṃ āpajjatīti avaḍḍhiṃ āpajjatī』』ti. Māluvāsipāṭikā nāma dīghasaṇṭhānaṃ māluvāpakkaṃ , māluvāphalapoṭṭhalikāti attho . Phalitāyāti ātapena sussitvā bhinnāya. Vaṭarukkhādīnaṃ mūleti vaṭarukkhādīnaṃ samīpe. Sakabhāvena saṇṭhātuṃ na sakkontīti kasmā na sakkonti? Bhavanavināsabhayā. Rukkhamūle patitamāluvābījato hi latā uppajjitvā rukkhaṃ abhiruhati. Sā mahāpattā ceva bahupattā ca mahākolirapattasaṇṭhānehi tato ca mahantatarehi sākhāviṭapantarehi pattehi samannāgatā. Atha naṃ rukkhaṃ mūlato paṭṭhāya vinandhamānā sabbaviṭapāni sañchādetvā mahantaṃ bhāraṃ janetvā tiṭṭhati, sā vāte vāyante deve vā vassante oghanaheṭṭhāgatā olambanahetubhūtaṃ ghanabhāvaṃ janetvā tassa rukkhassa sabbasākhaṃ bhijjati, bhūmiyaṃ nipāteti. Tato tasmiṃ rukkhe patiṭṭhitavimānaṃ bhijjati vinassati. Iti tā devatāyo bhavanavināsabhayā sakabhāvena saṇṭhātuṃ na sakkonti. Ettha ca yaṃ sākhaṭṭhakavimānaṃ hoti, taṃ sākhāsu bhijjamānāsu tattha tattheva bhijjitvā sabbasākhāsu bhinnāsu sabbaṃ bhijjati, rukkhaṭṭhakavimānaṃ pana yāva rukkhassa mūlamattampi tiṭṭhati, tāva na nassatīti veditabbaṃ. Tattha tattha palujjitvāti tattha tattha bhijjitvā. Sesamettha suviññeyyameva.

Akusalamūlasuttavaṇṇanā niṭṭhitā.

1. Uposathasuttavaṇṇanā

2. Dasame tadahūti ettha tasmiṃ ahanīti atthoti āha 『『tasmiṃ ahu uposathe』』ti. Upavasanti etthāti uposatho, uposathadivaso. Upavasantīti ca sīlena vā anasanena vā khīrasāyanādividhinā vā upetā hutvā vasantīti attho. Uposathadivase hi sāsanikā sīlena, bāhirakā sabbaso āhārassa abhuñjanena khīrasāyanamadhusāyanādividhinā vā upetā hutvā viharanti. So panesa uposathadivaso aṭṭhamicātuddasipannarasibhedena tividho, tasmā sesadvayanivāraṇatthaṃ 『『pannarasikauposathadivase』』ti vuttaṃ. Vavassaggattheti vacasāyatthe. Divasaddo divāsaddo viya divasapariyāyo, tassa visesanabhāvena vuccamāno divāsaddo savisesena dīpetīti āha 『『divasassa divā, majjhanhike kāleti attho』』ti. Paṭicchāpetvāti sampaṭicchanaṃ kāretvā. Vipākaphalenāti sadisaphalena. Na mahapphalo hoti manoduccaritadussīlyena upakkiliṭṭhabhāvato. Vipākānisaṃsenāti udrayaphalena. Vipākobhāsenāti paṭipakkhavigamajanitena sabhāvasaṅkhātena vipākobhāsena. Na mahāobhāso aparisuddhabhāvato. Vipākavipphārassāti vipākavepullassa.

Nāhaṃkvacanītiādivacanassa micchābhinivesavasena pavattattā 『『idaṃ tassa musāvādasmiṃ vadāmī』』ti pāḷiyaṃ vuttaṃ, catukoṭikasuññatādassanavasena pavattaṃ pana ariyadassanamevāti na tattha musāvādo. Vuttañhetaṃ –

『『Puna caparaṃ, bhikkhave, ariyasāvako iti paṭisañcikkhati 『nāhaṃ kvacani, kassaci kiñcanatasmiṃ, na ca mama kvacani, kismiñci kiñcanatatthī』』』tiādi (ma. ni. 3.70).

Ettha hi catukoṭikasuññatā kathitā. Kathaṃ? Ariyo (visuddhi. 2.760; ma. ni. aṭṭha.

我來為您翻譯這段巴利文： "由福德而來、生起為利益、增長。否定這個為無利益、不增長",所以說"陷入無利益即陷入不增長"。"馬爾瓦果鞘"是指長形的馬爾瓦果,意思是馬爾瓦果的外皮。"裂開的"是指被太陽曬乾而破裂的。"在榕樹等的根部"是指在榕樹等的附近。"不能以自身狀態安住"為什麼不能?因為害怕住處毀壞。因為從落在樹根的馬爾瓦種子生長藤蔓攀上樹。它具有大葉子和多葉子,有如大香蕉葉形狀及比那更大的在枝幹間的葉子。然後它從樹根開始纏繞,遮蓋所有枝幹,形成巨大重量而立。當風吹或下雨時,在瀑布下產生懸垂原因的密度,使那樹的所有枝條斷裂,落到地上。然後建立在那樹上的天宮破壞毀滅。因此那些天神因為害怕住處毀壞而不能以自身狀態安住。這裡應知道,建在枝上的天宮,當枝條斷裂時就在各處破壞,所有枝條斷裂時全部破壞,但建在樹上的天宮,只要樹的根部還在,就不會毀滅。"各處崩壞"是指在各處破壞。這裡其餘的都很容易理解。 註解不善根經結束。 10. 註解布薩經 第十經中,"在那日"這裡意思是"在那天"所以說"在那個布薩日"。在此持守為布薩,即布薩日。"持守"的意思是以戒或不食或飲牛奶等方式接近而住。因為在布薩日,佛教徒以戒,外道以完全不食或以飲牛奶、飲蜜等方式接近而住。這布薩日分為初八、十四、十五三種,所以爲了避免其他兩種而說"十五布薩日"。"在施捨義"中,日字如同晝字是日的同義詞,作為它的限定而說的晝字特別顯示,所以說"日中的晝,意思是中午時"。"使接受"是指使同意。"以果報果"是指以相似果。因為被意的惡行惡戒污染而不成大果。"以果報利益"是指以結果利益。"以果報光明"是指由對治遠離所生的稱為自性的果報光明。因為不清凈而不成大光明。"果報廣大"是指果報廣大。 因為"我不在任何處"等語以邪執著方式而說,所以經中說"這我說是他的妄語",但以四句空性見方式而說則是聖見,所以那裡沒有妄語。這也說過： "再者,諸比丘,聖弟子如此思維:'我不在任何處,在任何處任何物中,也沒有我的在任何處任何物中任何物'"等。 這裡說的是四句空性。怎樣?聖者...

3.70) hi nāhaṃ kvacanīti kvaci attānaṃ na passati, kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati, bhātiṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne parikkhāraṃ maññitvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mama-saddaṃ tāva ṭhapetvā kvacani parassa ca attānaṃ kvaci na passatīti ayamattho. Idāni mama-saddaṃ āharitvā 『『mama kismiñci kiñcanatatthī』』ti so parassa attānaṃ 『『mama kismiñci kiñcanabhāvena atthī』』ti na passati, attano bhātikaṭṭhāne bhātaraṃ, sahāyaṭṭhāne sahāyaṃ, parikkhāraṭṭhāne parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati. Na katthaci parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā ayaṃ suññatā catukoṭikāti veditabbā.

Yasmā pana micchādiṭṭhikānaṃ yāthāvadassanassa asambhavato yathāvuttacatukoṭikasuññatādassanaṃ na sambhavati, tasmā 『『natthi mātā, natthi pitā』』tiādivacanaṃ (dī. ni. 1.171) viya micchāgāhavasena 『『nāhaṃ kvacanī』』tiādi vuttanti yutto cettha musāvādasambhavo. Katthacīti ṭhāne, kāle vā. Atha 『『nipphalo』』ti kasmā vuttaṃ. 『『Na mahapphalo』』ti saddena hi mahapphalābhāvova jotito, na pana sabbathā phalābhāvoti āha 『『byañjanameva hi ettha sāvasesa』』ntiādi. Sesapadesupīti 『『na mahānisaṃso』』tiādīsupi.

Aṭṭhahi kāraṇehīti –

『『Atha kho, bhante, sakko devānamindo devānaṃ tāvatiṃsānaṃ bhagavato aṭṭha yathābhucce vaṇṇe payirudāhāsi – 『taṃ kiṃ maññanti, bhonto devā tāvatiṃsā, yāvañca so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ, evaṃ bahujanahitāya paṭipannaṃ bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ imināpaṅgena samannāgataṃ satthāraṃ neva atītaṃse samanupassāmi, na panetarahi aññatra tena bhagavatā』』ti –

Ādinā mahāgovindasutte (dī. ni.

我來為您翻譯這段巴利文： 因為聖者"我不在任何處"是不見任何處有自我,"在任何處任何物中"是不見自己的自我可歸屬於任何他人的任何物中,意思是不見可以認為在兄弟處是兄弟,在朋友處是朋友,在資具處是資具而歸屬。"也沒有我的在任何處"這裡先擱置"我的"字,是不見他人的自我在任何處的意思。現在帶回"我的"字,"在任何物中任何物"是他不見他人的自我"在我的任何物中以任何物的方式存在",意思是不見他人的自我可以在任何處以這種任何物的方式歸屬為自己在兄弟處的兄弟,在朋友處的朋友,在資具處的資具。因為這樣他既不見任何處有自我,也不見它可歸屬於他人的任何物中,不見任何處有他人的自我,不見他人的自我可歸屬於自己的任何物中,所以應知這是四句空性。 但因為邪見者不可能有如實見,所以不可能有如上所說的四句空性見,因此如"無母,無父"等語一樣,"我不在任何處"等是以邪執的方式而說,所以這裡妄語的可能是合理的。"在某處"是指在處所或時間。那麼為什麼說"無果"?因為"不大果"的詞只表示沒有大果,而不是完全沒有果,所以說"這裡詞句是有餘的"等。"在其餘處也"是指在"不大利益"等處也是。 "以八種原因"是指: "然後,尊者,天帝釋對三十三天宣說世尊的八種真實功德:'三十三天的諸位怎麼認為,世尊為眾生利益而行,為眾生安樂而行,以悲憫世間,為天人的義利、福利、安樂。對如此為眾生利益而行,為眾生安樂而行,以悲憫世間,為天人的義利、福利、安樂,具足這種特質的導師,我不見過去有,現在除了這位世尊外也沒有'"等-- 在大牧牛者經等。

2.296) vitthāritehi bahujanahitāya paṭipannādīhi buddhānubhāvadīpakehi aṭṭhahi kāraṇehi. Atha 『『navahi kāraṇehī』』ti avatvā 『『aṭṭhahi kāraṇehī』』ti kasmā vuttanti āha 『『ettha hi…pe… sabbe lokiyalokuttarā buddhaguṇā saṅgahitā』』ti. Idaṃ vuttaṃ hoti – imasmiṃ sutte 『『itipi so bhagavā』』ti iminā vacanena avisesato sabbepi lokiyalokuttarā buddhaguṇā dīpitā, tasmā tena dīpitaguṇe sandhāya 『『aṭṭhahi kāraṇehī』』ti vuttanti. Arahantiādīhi pāṭiyekkaguṇāva niddiṭṭhāti arahantiādīhi ekekehi padehi ekeke guṇāva niddiṭṭhāti attho.

Sahatantikanti pāḷidhammasahitaṃ. Purimanayeneva yojanā kātabbāti 『『kiliṭṭhasmiñhi kāye pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamānā na sobhantī』』tiādinā nayena yojanā kātabbāti attho.

Saṅghassa anussaraṇaṃ nāma tassa guṇānussaraṇamevāti āha 『『aṭṭhannaṃ ariyapuggalānaṃ guṇe anussaratī』』ti. Dve tayo vāre gāhāpitaṃ usumanti dve tayo vāre uddhanaṃ āropetvā sedanavasena gāhāpitaṃ usumaṃ. Purimanayeneva yojanā kātabbāti 『『kiliṭṭhasmiñhi vatthe pasādhanaṃ pasādhetvā nakkhattaṃ kīḷamānā na sobhantī』』tiādinā nayena yojanā kātabbā.

Pahīnakālato paṭṭhāya…pe… viratāvāti etena pahānahetukā idhādhippetā viratīti dasseti. Kammakkhayakarañāṇena hi pāṇātipātadussīlyassa pahīnattā arahanto accantameva tato paṭiviratāti vuccati samucchedavasena pahānaviratīnaṃ adhippetattā. Kiñcāpi pahānaviramaṇānaṃ purimapacchimakālatā natthi, maggadhammānaṃ pana sammādiṭṭhiādīnaṃ sammāvācādīnañca paccayapaccayuppannabhāve apekkhite sahajātānampi paccayapaccayuppannabhāvena gahaṇaṃ purimapacchimabhāveneva hotīti, gahaṇappavattiākāravasena paccayabhūtesu sammādiṭṭhiādīsu pahāyakadhammesu pahānakiriyāya purimakālavohāro, paccayuppannāsu ca viratīsu viramaṇakiriyāya aparakālavohāro ca hotīti pahānaṃ vā samucchedavasena, virati paṭippassaddhivasena yojetabbā.

Atha vā pāṇo atipātīyati etenāti pāṇātipāto, pāṇaghātahetubhūto dhammasamūho. Ko pana so? Ahirikānottappadosamohavihiṃsādayo kilesā. Te hi arahanto ariyamaggena pahāya samugghātetvā pāṇātipātadussīlyato accantameva paṭiviratāti vuccanti, kilesesu pahīnesu kilesanimittassa kammassa anuppajjanato. Adinnādānaṃ pahāyātiādīsupi eseva nayo. Viratāvāti avadhāraṇena tassā viratiyā kālādivasena apariyantataṃ dasseti. Yathā hi aññe samādinnaviratikāpi anavaṭṭhitacittatāya lābhajīvitādihetu samādānaṃ bhindanti, na evaṃ arahanto, arahanto pana sabbaso pahīnapāṇātipātattā accantaviratā evāti.

我來為您翻譯這段巴利文： 在大牧牛者經中詳說的為眾生利益而行等八種顯示佛陀威力的原因。那麼為什麼不說"以九種原因"而說"以八種原因"?所以說"這裡...等...包含一切世間出世間佛德"。這是說 - 在這經中以"如是世尊"這句話無差別地顯示了一切世間出世間佛德,所以依那顯示的功德而說"以八種原因"。"以'應供'等只是表示各別功德"意思是以"應供"等每一詞只表示一一功德。 "帶本母的"是指帶經法的。"應按前面方式解釋"意思是應按"在污穢的身上裝飾打扮玩節日不莊嚴"等方式解釋。 "憶念僧伽"就是憶念其功德,所以說"憶念八種聖者的功德"。"讓熱氣進入兩三次"是指放在爐子上兩三次以蒸煮的方式讓熱氣進入。"應按前面方式解釋"意思是應按"在污穢的衣服上裝飾打扮玩節日不莊嚴"等方式解釋。 "從斷除時起...等...確實遠離"以此顯示這裡意指以斷除為因的遠離。因為以業盡智斷除殺生惡戒,所以說阿羅漢完全遠離它,因為意指以斷絕方式的斷除遠離。雖然斷除和遠離沒有前後時間性,但在考慮道法中的正見等和正語等的因果關係時,即使是俱生的也以因果關係的方式理解為有前後,所以依理解發生方式,對作為因的正見等斷除諸法,斷除行為說為前時,對作為果的諸遠離,遠離行為說為后時,或者應配合斷除以斷絕方式,遠離以止息方式。 或者,由此使生命超越為殺生,即作為殺生原因的法聚。那是什麼?無慚無愧、嗔、癡、害等煩惱。阿羅漢們以聖道斷除、根除它們后,被說為完全遠離殺生惡戒,因為煩惱斷除后煩惱所引生的業不生起。在"斷除不與取"等中也是這個道理。用"確實"限定詞顯示那遠離在時間等方面無邊際。因為其他受持遠離者因心不穩定而爲了利養生命等破壞受持,阿羅漢則不如此,而是因為完全斷除殺生故確實永遠遠離。

Daṇḍanasaṅkhātassa paraviheṭhanassa ca parivajjanabhāvadīpanatthaṃ daṇḍasatthānaṃ nikkhepavacananti āha 『『parūpaghātatthāyā』』tiādi. Lajjīti ettha vuttalajjāya ottappampi vuttamevāti daṭṭhabbaṃ. Na hi pāpajigucchanapāputtāsarahitaṃ, pāpabhayaṃ vā alajjanaṃ atthīti. Dhammagarutāya vā arahantānaṃ dhammassa ca attā dhīnattā attādhipatibhūtā lajjāva vuttā, na pana lokādhipati ottappaṃ. 『『Dayaṃ mettacittataṃ āpannā』』ti kasmā vuttaṃ, nanu dayā-saddo 『『adayāpanno』』tiādīsu karuṇāya pavattatīti? Saccametaṃ, ayaṃ pana dayā-saddo anurakkhaṇatthaṃ antonītaṃ katvā pavattamāno mettāya karuṇāya ca pavattatīti idha mettāya pavattamāno vutto. Mijjati siniyhatīti mettā, mettā etassa atthīti mettaṃ, mettaṃ cittaṃ etassāti mettacitto, tassa bhāvo mettacittatā, mettāicceva attho.

Sabbapāṇabhūtahitānukampīti etena tassā viratiyā pavattavasena apariyantataṃ dasseti. Pāṇabhūteti pāṇajāte. Anukampakāti karuṇāyanakā, yasmā pana mettā karuṇāya visesapaccayo hoti, tasmā vuttaṃ 『『tāya eva dayāpannatāyā』』ti. Evaṃ yehi dhammehi pāṇātipātā virati sampajjati, tehi lajjāmettākaruṇādhammehi samaṅgibhāvo dassito.

Parapariggahitassa ādānanti parasantakassa ādānaṃ. Theno vuccati coro, tassa bhāvo theyyaṃ, kāmañcettha 『『lajjī dayāpanno』』ti na vuttaṃ, adhikāravasena pana atthato vuttamevāti daṭṭhabbaṃ. Yathā hi lajjādayo pāṇātipātappahānassa visesapaccayā, evaṃ adinnādānappahānassapīti , tasmā sāpi pāḷi ānetvā vattabbā. Esa nayo ito paresupi. Atha vā sucibhūtenāti etena hirottappādīhi samannāgamo, ahirikādīnañca pahānaṃ vuttamevāti 『『lajjī』』tiādi na vuttanti daṭṭhabbaṃ.

Aseṭṭhacariyanti aseṭṭhānaṃ hīnānaṃ, aseṭṭhaṃ vā lāmakaṃ cariyaṃ, nihīnavuttiṃ methunanti attho. Brahmaṃ seṭṭhaṃ ācāranti methunaviratimāha. Ārācārī methunāti etena – 『『idhekacco na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaparimaddananhāpanasambāhanaṃ sādiyati, so taṃ assādeti, taṃ nikāmeti, tena ca vittiṃ āpajjatī』』tiādinā (a. ni. 7.50) vuttā sattavidhamethunasaṃyogāpi paṭivirati dassitāti daṭṭhabbaṃ.

『『Saccato thetato』』tiādīsu (ma. ni.

我來為您翻譯這段巴利文： 為顯示遠離所謂的棍杖即加害他人的性質而說放下棍杖刀劍,所以說"為傷害他人"等。"有慚"這裡應知所說的慚也包含愧。因為沒有不具備厭惡罪惡和怖畏罪惡,或沒有不慚而有罪惡怖畏。或者由於法的尊重,因為阿羅漢和法的自我歸屬,所以說以自我為主的慚,而不說以世間為主的愧。為什麼說"具足悲憫即慈心"?難道在"無悲憫"等處悲憫字不是指悲憫嗎?這是真的,但這個悲憫字包含保護義而運作時,在慈和悲中運作,這裡說的是在慈中運作。愛著、接近為慈,有慈為慈,有慈心為慈心者,其狀態為慈心性,意思就是慈。 "悲憫一切生命眾生"以此顯示那遠離在運作方式上無邊際。"生命眾生"是指生類。"悲憫者"是指具有悲憫,因為慈是悲的特殊因,所以說"以那具足悲憫性"。如此顯示具備使遠離殺產生就的慚慈悲等諸法。 "取他人所攝持的"是指取他人所有物。偷者稱為賊,其性質為偷盜,雖然這裡沒說"有慚具悲憫",但應知由關聯性實際上已說了。因為如同慚等是斷除殺生的特殊因,也是斷除不與取的,所以那經文也應引用說明。這個道理在之後也是如此。或者應知以"成為清凈者"表示具備慚愧等,也說了斷除無慚等,所以沒說"有慚"等。 "非勝行"是指非勝者即低劣者的,或非勝即下賤的行為,意思是卑劣的淫慾行為。說梵即勝的行為是指遠離淫慾。"遠離淫慾行"以此應知也顯示遠離所說的"這裡某人不但不與女人一起進入雙雙結合,而且享受給女人按摩塗油沐浴揉捏,他喜愛那個,欲求那個,以此得到滿足"等七種淫慾結合。 在"以實以堅定"等中...

1.19) viya theta-saddo thirapariyāyo, thirabhāvo ca saccavāditāya ṭhitakathattā kathāvasena veditabboti āha 『『ṭhitakathāti attho』』ti. Na ṭhitakathoti yathā haliddirāgādayo anavaṭṭhitasabhāvatāya na ṭhitā, evaṃ na ṭhitā kathā yassa so na ṭhitakathoti haliddirāgādayo yathā kathāya upamā honti, evaṃ yojetabbaṃ. Esa nayo 『『pāsāṇalekhā viyā』』tiādīsupi. Saddhā ayati pavattati etthāti saddhāyā, saddhāyā eva saddhāyikā yathā venayikā. Saddhāya vā ayitabbā saddhāyikā, saddheyyāti attho. Vattabbataṃ āpajjati visaṃvādanatoti adhippāyo.

Ekaṃ bhattaṃ ekabhattaṃ, taṃ etesamatthīti ekabhattikā, ekasmiṃ divase ekavārameva bhuñjanakā. Tayidaṃ rattibhojanenapi siyāti āha 『『rattūparatā』』ti. Evampi sāyanhabhojanenapi siyuṃ ekabhattikāti tadāsaṅkānivattanatthaṃ 『『viratā vikālabhojanā』』ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhānaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā aparaṇho 『『vikālo』』ti vutto.

Saṅkhepato 『『sabbapāpassa akaraṇa』』ntiādinayappavattaṃ (dī. ni. 2.90; dha. pa. 183) bhagavato sāsanaṃ sacchandarāgappavattito naccādīnaṃ dassanaṃ na anulometīti āha 『『sāsanassa ananulomattā』』ti. Attanā payojiyamānaṃ parehi payojāpīyamānañca naccaṃ naccabhāvasāmaññato pāḷiyaṃ ekeneva naccasaddena gahitaṃ, tathā gītavāditasaddā cāti āha 『『naccananaccāpanādivasenā』』ti . Ādi-saddena gāyanagāyāpanavādanavādāpanāni saṅgaṇhāti. Dassanena cettha savanampi saṅgahitaṃ virūpekasesanayena. Ālocanasabhāvatāya vā pañcannaṃ viññāṇānaṃ savanakiriyāyapi dassanasaṅkhepasabbhāvato dassanāicceva vuttaṃ. Avisūkabhūtassa gītassa savanaṃ kadāci vaṭṭatīti āha 『『visūkabhūtaṃ dassana』』nti. Tathā hi vuttaṃ paramatthajotikāya khuddakapāṭhaṭṭhakathāya 『『dhammūpasaṃhitaṃ gītaṃ vaṭṭati, gītūpasaṃhito dhammo na vaṭṭatī』』ti.

Yaṃkiñcīti ganthitaṃ vā aganthitaṃ vā yaṃ kiñci pupphaṃ. Gandhajātanti gandhajātiyaṃ. Tassāpi 『『yaṃ kiñcī』』ti vacanato dhūpitassapi adhūpitassapi yassa kassaci vilepanādi na vaṭṭatīti dasseti. Uccāti uccasaddena samānatthaṃ ekaṃ saddantaraṃ. Seti etthāti sayanaṃ. Uccāsayanaṃ mahāsayanañca samaṇasārupparahitaṃ adhippetanti āha 『『pamāṇātikkantaṃ akappiyattharaṇa』』nti, āsandādiāsanañcettha sayanena saṅgahitanti daṭṭhabbaṃ. Yasmā pana ādhāre paṭikkhitte tadādhārakiriyā paṭikkhittāva hoti, tasmā 『『uccāsayanamahāsayanā』』icceva vuttaṃ. Atthato pana tadupabhogabhūtanisajjānipajjanehi virati dassitāti daṭṭhabbā. Atha vā 『『uccāsayanāsanamahāsayanāsanā』』ti, etasmiṃ atthe ekasesanayena ayaṃ niddeso kato yathā 『『nāmarūpapaccayā saḷāyatana』』nti. (Ma. ni. 3.126; saṃ. ni.

我來為您翻譯這段巴利文： 如同在"以實以堅定"等中,堅定字是堅固的同義詞,而堅固性應從說話方式理解為因真實語而言語穩固,所以說"意思是言語穩固"。"不穩固言語"是指如同薑黃色等因性質不穩定而不穩固,如此其言語不穩固者為不穩固言語,應如此配合薑黃色等作為言語的譬喻。這個道理在"如石刻"等中也是如此。以信前進運作為可信,只是可信如同律師。或者應以信而行為可信,意思是應信。意思是因欺詐而成為應說的對象。 一餐為一餐,他們有這個為一餐者,即在一天只吃一次者。這也可能是夜食,所以說"離夜食"。如此也可能是傍晚食為一餐者,爲了避免那種疑慮而說"離非時食"。從日出起到中午是諸佛聖者慣常實行的食時,其他時間為非時。但在註釋中因第二詞否定夜食,所以說下午為"非時"。 簡言之說"不造諸惡"等方式運作的世尊教法,因為觀看舞蹈等由有欲貪而運作而不隨順,所以說"因不隨順教法"。自己進行和使他人進行的舞蹈,在經中以舞蹈的共同性用一個舞蹈字包括,歌唱演奏字也是如此,所以說"以舞蹈使舞蹈等方式"。以"等"字包括歌唱使歌唱、演奏使演奏。這裡以觀看也包括聽聞,依不完全省略法。或者因為是觀察性質,五識的聽聞作用也有觀看的含攝,所以只說觀看。不是表演性質的歌唱有時可以,所以說"觀看錶演性質的"。如此在《勝義光明》《小誦注》中說:"與法相應的歌唱可以,與歌唱相應的法不可以"。 "任何"是指結合的或未結合的任何花。"香類"是指香的種類。由於對它也說"任何",顯示薰香的或未薰香的任何涂香等都不可以。"高"是與高字同義的另一個詞。在此臥為臥具。意指高臥具和大臥具為不適合沙門的,所以說"超過尺寸的非法敷具",應知這裡座位如高椅等也包括在臥具中。因為否定所依處時其所依的作用也被否定,所以只說"高臥具大臥具"。但應知從義理上顯示遠離以此為享用的坐臥。或者"高座臥具大座臥具",在這個意思中以省略法作此說明,如同"名色緣六處"。

2.1) āsanakiriyāpubbakattā vā sayanakiriyāya sayanaggahaṇeneva āsanampi saṅgahitanti veditabbaṃ.

『『Kīvā』』ti ayaṃ nipāto. 『『Kittaka』』nti imassa atthaṃ bodhetīti āha 『『kīvamahapphaloti kittakaṃ mahapphalo』』ti. Sesapadesūti 『『kīvamahānisaṃso』』tiādīsu. Ratta-saddo ratanapariyāyoti āha 『『pahūtarattaratanānanti pahūtena rattasaṅkhātena ratanena samannāgatāna』』nti. Pāḷiyaṃ pana 『『pahūtasattaratanāna』』ntipi pāṭho dissati. Bheritalasadisaṃ katvāti bheritalaṃ viya samaṃ katvā. Tato ekaṃ bhāgaṃ na agghatīti yathāvuttaṃ cakkavattirajjaṃ tato soḷasabhāgato ekaṃ bhāgaṃ na agghati. Tato bahutaraṃ hotīti cakkavattirajjasirito bahutaraṃ hoti.

Cātumahārājīkānantiādīsu cātumahārājikā nāma sinerupabbatassa vemajjhe honti, tesu bahū pabbataṭṭhāpi ākāsaṭṭhāpi, tesaṃ paramparā cakkavāḷapabbataṃ pattā, khiḍḍāpadosikā, manopadosikā, sītavalāhakā, uṇhavalāhakā, candimā, devaputto, sūriyo, devaputtoti ete sabbe cātumahārājikadevalokaṭṭhakā eva. Tettiṃsa janā tattha uppannāti tāvatiṃsā. Apica tāvatiṃsāti tesaṃ devānaṃ nāmamevāti vuttaṃ. Tepi atthi pabbataṭṭhakā, atthi ākāsaṭṭhakā, tesaṃ paramparā cakkavāḷapabbataṃ pattā, tathā yāmādīnaṃ. Ekadevalokepi hi devānaṃ paramparā cakkavāḷapabbataṃ appattā nāma natthi. Tattha dibbasukhaṃ yātā payātā sampattāti yāmā. Tuṭṭhā pahaṭṭhāti tusitā. Pakatipaṭiyattārammaṇato atirekena ramitukāmakāle yathārucite bhoge nimminitvā nimminitvā ramantīti nimmānarati. Cittācāraṃ ñatvā parehi nimmitesu bhogesu vasaṃ vattentīti paranimmitavasavattī.

Tattha cātumahārājikānaṃ devānaṃ manussagaṇanāya navutivassasatasahassāni āyuppamāṇaṃ. Tāvatiṃsānaṃ devānaṃ tisso ca vassakoṭiyo saṭṭhi ca vassasatasahassāni. Yāmānaṃ devānaṃ cuddasa ca vassakoṭiyo cattāri ca vassasatasahassāni. Tusitānaṃ devānaṃ sattapaññāsa ca vassakoṭiyo saṭṭhi ca vassasatasahassāni. Nimmānaratīnaṃ devānaṃ dve ca vassakoṭisatāni tisso ca vassakoṭiyo cattāri ca vassasatasahassāni. Paranimmitavasavattīnaṃ devānaṃ nava ca vassakoṭisatāni ekavīsa koṭiyo ca saṭṭhi ca vassasatasahassāni.

Muṭṭhihatthapādaketi pādatalato yāva aṭaniyā heṭṭhimanto, tāva muṭṭhiratanappamāṇapādake. Tañca kho majjhimassa purisassa hatthena, yassidāni vaḍḍhakīhatthoti samaññā. Sīlasamādānato paṭṭhāya aññaṃ kiñci akatvā dhammassavanena vā kammaṭṭhānamanasikārena vā vītināmetabbanti āha 『『taṃ pana upavasantena…pe… vicāretabba』』nti.

我來為您翻譯這段巴利文： 或者因為坐的動作在臥的動作之前,應知以臥的說明也包括了坐。 "多少"是個助詞。表示"多少"的意思,所以說"多少大果即多少大果"。"在其餘詞中"是指在"多少大利益"等中。染字是寶的同義詞,所以說"具足多寶即具足以染為名的眾多寶"。但在經文中也見到"具足多七寶"的讀法。"做成鼓面樣"是指如同鼓面般平整。"不值其一分"是指所說的轉輪王國不值其十六分之一。"比那更多"是指比轉輪王的榮華更多。 在"四大王天"等中,四大王天位於須彌山的中部,其中有許多住山者也有住空者,他們的序列達到環山,戲樂墮落者、意墮落者、寒云神、熱云神、月天子、日天子,這些都是屬於四大王天界的。三十三人生於彼處為三十三天。而且說三十三隻是那些天神的名字。他們也有住山者,也有住空者,他們的序列達到環山,夜摩天等也是如此。因為在每一天界中沒有天神的序列不達到環山的。其中以天樂前進到達為夜摩天。歡喜愉悅為兜率天。超過自然準備的所緣時,在想要享樂時創造創造想要的享受而享樂為化樂天。知道心的活動后在他人所創造的享受中掌控為他化自在天。 其中四大王天的天神壽量以人間計算為九千萬年。三十三天的天神為三億六千萬年。夜摩天的天神為十四億四千萬年。兜率天的天神為五十七億六千萬年。化樂天的天神為二百零三億四千萬年。他化自在天的天神為九百二十一億六千萬年。 "握手的腳"是指從腳底到腳釘的下端為一握寶的量,而且是以中等人的手,即現在所謂的工匠手。從受持戒開始不做其他任何事,應以聽法或作意業處度過,所以說"而且持守者...等...應思維"。;

Vācaṃ bhinditvā uposathaṅgāni samādātabbānīti 『『imañca rattiṃ imañca divasa』』nti kālaparicchedaṃ katvā 『『uposathaṅgavasena aṭṭha sikkhāpadāni samādiyāmī』』ti ekato katvā puna paccekaṃ 『『pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmi…pe… uccāsayanamahāsayanā veramaṇisikkhāpadaṃ samādiyāmī』』ti evaṃ vacībhedaṃ katvā yathāpāḷi samādātabbāni. Pāḷiṃ ajānantena pana attano bhāsāya paccekaṃ vā 『『buddhapaññattaṃ uposathaṃ adhiṭṭhāmī』』ti ekato adhiṭṭhānavasena vā samādātabbāni, aññaṃ alabhantena adhiṭṭhātabbāni. Upāsakasīlañhi attanā samādiyantenapi samādinnaṃ parasantike samādiyantenapi, ekajjhaṃ samādinnampi samādinnameva hoti paccekaṃ samādinnampi. Taṃ pana ekajjhaṃ samādiyato ekāyeva virati ekā cetanā hoti. Sā pana sabbaviraticetanānaṃ kiccakārīti tenapi sabbasikkhāpadāni samādinnāneva. Paccekaṃ samādiyato pana nānāviraticetanāyo yathāsakaṃ kiccavasena uppajjanti , sabbasamādāne pana vacībhedo kātabboyeva. Parūparodhapaṭisaṃyuttā paravihiṃsāsaṃyuttā.

Nanu ca 『『maṇi』』nti vutte veḷuriyampi saṅgahitameva, kimatthaṃ pana veḷuriyanti āha 『『veḷuriyanti…pe… dassetī』』ti. 『『Maṇi』』nti vatvāva 『『veḷuriya』』nti iminā jātimaṇibhāvaṃ dassetīti yojetabbaṃ. Ekavassikaveḷuvaṇṇanti jātito ekavassātikkantaveḷuvaṇṇaṃ. Laddhakanti sundaraṃ. Candappabhā tāragaṇāva sabbeti yathā candappabhāya kalaṃ sabbe tārāgaṇā nānubhavantīti ayamettha atthoti āha 『『candappabhāti sāmiatthe paccatta』』nti.

Uposathasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

(8) 3. Ānandavaggo

1. Channasuttavaṇṇanā

2. Tatiyassa paṭhame channaparibbājakoti na naggaparibbājako. Bāhirakasamayaṃ luñcitvā harantoti bāhirakānaṃ samayaṃ nisedhetvā āpanno.

Paññācakkhussa vibandhanato andhaṃ karotīti andhakaraṇoti āha 『『yassa rāgo uppajjatī』』tiādi. Acakkhukaraṇoti asamatthasamāsoyaṃ 『『asūriyapassāni mukhānī』』tiādīsu viyāti āha 『『paññācakkhuṃ na karotīti acakkhukaraṇo』』ti. Paññānirodhikoti anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na deti, lokiyapaññaṃ pana aṭṭhasamāpattipañcābhiññāvasena uppannampi samucchinditvā khipatīti paññānirodhikoti evampettha attho daṭṭhabbo. Anuppannānuppādauppannaparihāninimittatāya hi paññaṃ nirodhetīti paññānirodhiko. Vihanati vibādhatīti vighāto, dukkhanti āha 『『dukkhasaṅkhātassa vighātassā』』ti. Kilesanibbānanti iminā asaṅkhatanibbānameva vadati. Asaṅkhatañhi nibbānaṃ nāma, taṃ paccakkhaṃ kātuṃ na detīti anibbānasaṃvattaniko. Lokuttaramissako kathito pubbabhāgiyassapi ariyamaggassa kathitattā.

Channasuttavaṇṇanā niṭṭhitā.

1. Ājīvakasuttavaṇṇanā

2. Dutiye na aññātukāmoti na ājānitukāmoyevāti attho. Tenāha 『『pariggaṇhanatthaṃ pana āgato』』ti, paññāya paricchinditvā upaparikkhitvā gaṇhanatthanti attho. Kāraṇāpadesoti kāraṇaniddeso. Sesamettha uttānameva.

Ājīvakasuttavaṇṇanā niṭṭhitā.

1. Mahānāmasakkasuttavaṇṇanā

2. Tatiye gilānassa bhāvo gelaññanti āha 『『gilānabhāvato』』ti. Dīpetīti desanākkameneva paññāpeti. Paṭhamañhi sekhasīlasamādhipaññāyo vatvā pacchā asekhasīlādīni vadanto imamatthaṃ dīpeti.

Mahānāmasakkasuttavaṇṇanā niṭṭhitā.

1. Nigaṇṭhasuttavaṇṇanā

我來為您翻譯這段巴利文： 應分別說話受持布薩支分,即"這夜這日"限定時間后,"以布薩支分方式我受持八戒"一起說,然後各別"我受持離殺生學處...等...我受持離高大床座學處",如此作語言分別應按經文受持。不知經文者則用自己的語言各別或以"我決意受持佛制布薩"一起以決意方式受持,找不到他人時應決意。因為優婆塞戒無論是自己受持還是在他人前受持,無論是一起受持還是各別受持都是受持。但一起受持者只有一個遠離一個思。那個能完成一切遠離思的作用,所以以那個也受持了一切學處。但各別受持者則依各自作用生起不同的遠離思,但在一切受持中應作語言分別。與損害他人相應,與傷害他人相應。 難道說"寶"時也包括琉璃,為什麼還說琉璃呢?所以說"琉璃...等...顯示"。說"寶"后再說"琉璃"應理解為顯示是真寶。"一年竹色"是指從生起超過一年的竹色。"獲得的"是指好的。"如月光諸星群一切"這裡意思是如同諸星群不及月光的十六分之一,所以說"月光是主格主義義"。 布薩經註釋結束。 大品註釋結束。 (8) 3. 阿難品 1. 註釋闡那經 72. 第三品第一經中,"闡那遊行者"不是裸體遊行者。否定外道法而獲得為外道的法。 因為遮蔽慧眼而使盲為令盲,所以說"貪生起者"等。"令無眼"是不完全複合詞,如"不見日的面"等中一樣,所以說"不使慧眼為令無眼"。"慧滅"應如此理解其義:不讓未生的世間出世間慧生起,而且斷除拋棄已生起的八定五通方面的世間慧。因為以未生不生已生損減為因而滅慧為慧滅。損害妨礙為苦惱,苦,所以說"稱為苦的苦惱"。"煩惱涅槃"以此說的就是無為涅槃。因為所謂無為涅槃,不讓使它現前,為不導向涅槃。說與出世間混合,因為也說了預流道分。 闡那經註釋結束。 2. 註釋外道經 73. 第二經中,"不欲知"意思是不只是欲了知。所以說"爲了掌握而來",意思是爲了以慧決定觀察后掌握。"因緣說明"是因緣的說明。這裡其餘的都很明顯。 外道經註釋結束。 3. 註釋摩訶男釋經 74. 第三經中,病者的狀態為病,所以說"因病狀"。"顯示"是以說法次第宣說。因為先說有學戒定慧后說無學戒等,顯示這個意思。 摩訶男釋經註釋結束。 4. 註釋尼干經

1. Catutthe haṃsavaṭṭakacchannenāti haṃsavaṭṭakaparicchannena, haṃsamaṇḍalākārenāti attho. Natthi etassa parisesanti aparisesaṃ. Tenāha 『『appamattakampi asesetvā』』ti. Aparisesadhammajānanato vā aparisesasaṅkhātaṃ ñāṇadassanaṃ paṭijānātīti evampettha attho daṭṭhabbo. Satatanti niccaṃ. Samitanti tasseva vevacananti āha 『『satataṃ samitanti sabbakālaṃ nirantara』』nti. Atha vā niccaṭṭhena satata-saddena abhiṇhappavatti jotitā siyāti 『『samita』』nti vuttaṃ. Tena nirantarappavattiṃ dassetīti āha 『『sabbakālaṃ nirantara』』nti.

Visuddhisampāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya. Samatikkamanatthāyāti sokassa ca paridevassa ca pahānatthāya. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamanāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ. Taṃ vā ñāyati paṭivijjhati etenāti ñāyo, ariyamaggoti āha 『『maggassa adhigamanatthāyā』』ti. Apaccayanibbānassa sacchikaraṇatthāyāti paccayarahitattā apaccayassa asaṅkhatassa taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti. Phusitvā phusitvāti patvā patvā. Sesamettha suviññeyyameva.

Nigaṇṭhasuttavaṇṇanā niṭṭhitā.

1. Nivesakasuttavaṇṇanā

2. Pañcame kiccakaraṇīyesu sahabhāvaṭṭhena amā hontīti amaccā. 『『Ayaṃ ajjhattiko』』ti evaṃ jānanti, ñāyanti vāti ñātī. Sassusasurapakkhikāti sassusasurā ca tappakkhiko ca sassusasurapakkhikā. Lohitena sambaddhāti sālohitā. Pitupakkhikā vā ñātī, mātupakkhikā sālohitā. Mātupitupakkhikā vā ñātī, sassusasurapakkhikā sālohitā. Avecca ratanassa guṇe yāthāvato ñatvā pasādo aveccappasādo. So pana yasmā maggenāgatattā kenaci akampanīyo ca appadhaṃsiyo ca hoti, tasmā evaṃ vuttaṃ 『『acalappasādo』』ti. Bhāvaññathattanti sabhāvassa aññathattaṃ.

Vīsatiyā koṭṭhāsesūti kesādimatthaluṅgapariyantesu. Dvādasasu koṭṭhāsesūti pittādimuttapariyantesu. Catūsu koṭṭhāsesūti 『『yena ca santappati, yena ca jīrīyati, yena ca paridayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatī』』ti (ma. ni. 1.304) evaṃ vuttesu catūsu koṭṭhāsesu. Chasu koṭṭhāsesūti 『『uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso』』ti (ma. ni. 2.305) evaṃ vuttesu chasu koṭṭhāsesu. Vitthambhanaṃ sesabhūtattayasanthambhitatāpādanaṃ, 『『upakīḷana』』nti eke. Sesaṃ suviññeyyameva.

Nivesakasuttavaṇṇanā niṭṭhitā.

6-7. Paṭhamabhavasuttādivaṇṇanā

77-78. Chaṭṭhe abhisaṅkhāraviññāṇanti kammasahajātaṃ viññāṇaṃ. Sesamettha suviññeyyameva. Sattame natthi vattabbaṃ.

Paṭhamabhavasuttādivaṇṇanā niṭṭhitā.

1. Sīlabbatasuttavaṇṇanā

2. Aṭṭhame dukkarakārikānuyogoti dukkarakiriyāya anuyogo. Upaṭṭhānena sāranti upaṭṭhānākārena sāraṃ. 『『Idaṃ vara』』ntiādinā upaṭṭhānākāraṃ vibhāveti. Etthāti etasmiṃ satthārā pucchite pañhe.

Sīlabbatasuttavaṇṇanā niṭṭhitā.

1. Gandhajātasuttavaṇṇanā

我來為您翻譯這段巴利文： 75. 第四經中,"以鵝雉遮蔽"是以鵝雉覆蓋,意思是以鵝圓形。"無有此余"為無餘。所以說"不留一點點"。或者應這樣理解其義:因知無餘法而自稱為稱為無餘的智見。"經常"是永恒。"一直"是它的同義詞,所以說"經常一直是一切時無間"。或者以常義的"經常"字表示頻繁運作,所以說"一直"。以此顯示無間運作,所以說"一切時無間"。 "為達清凈"是爲了使被貪等垢及貪求邪貪等污染心的眾生達到清凈。"為超越"是爲了舍離憂與悲。"為趣向止息"是爲了這兩種即身苦與心憂的止息、滅盡的意思。以決定趣向涅槃。或以此了知通達為道,聖道,所以說"為證得道"。"為證悟無緣涅槃"意思是爲了親證因無緣而稱為無緣,因無為而稱為無為,因無愛結而稱為涅槃的不死,即是說為親證。"一再觸及"是一再到達。這裡其餘的都很容易理解。 尼干經註釋結束。 5. 註釋住所經 76. 第五經中,在事務中以俱有義為在一起者為大臣。如此了知"這是內部的",或被了知為親屬。姻親者是翁姑及其眷屬。以血緣相連為血親。或父方為親屬,母方為血親。或父母方為親屬,翁姑方為血親。證凈是通達如實了知寶的功德而生信。因為它由道而來所以不被任何動搖且不可破壞,因此這樣說"不動信"。"有的變異"是自性的變異。 "在二十部分"是在發等以腦為末的。"在十二部分"是在膽等以尿為末的。"在四部分"是在所說的"由此而熱,由此而衰,由此而燒,由此而使所吃喝咀嚼品嚐得到正確消化"這四個部分。"在六部分"是在所說的"上行風,下行風,住腹風,住腸風,行遍肢節風,入息出息"這六個部分。支援是令其餘三大種得到支援,"使增益"一些人說。其餘的都很容易理解。 住所經註釋結束。 6-7. 註釋第一有經等 77-78. 第六經中,"行識"是與業俱生的識。這裡其餘的都很容易理解。第七經中無可說。 第一有經等註釋結束。 8. 註釋戒禁經 79. 第八經中,"從事苦行"是從事難行。"以現起為實質"是以現起形態為實質。以"這是勝"等說明現起形態。"在此"是在導師所問的問題中。 戒禁經註釋結束。 9. 註釋香類經

1. Navame mūle, mūlassa vā gandho mūlagandhoti āha 『『mūlavatthuko gandho』』ti. Mūlaṃ vatthu etassāti mūlavatthuko. Idāni mūlaṃ gandhayogato gandhoti imamatthaṃ dassento 『『gandhasampannaṃ vā mūlameva mūlagandho』』ti āha. Pacchimoyevettha atthavikappo yuttataroti dassetuṃ 『『tassa hi gandho』』tiādimāha. Vassikapupphādīnanti sumanapupphādīnaṃ.

Gandhajātasuttavaṇṇanā niṭṭhitā.

1. Cūḷanikāsuttavaṇṇanā

2. Dasame aruṇavatisuttantaaṭṭhuppattiyanti 『『bhūtapubbaṃ, bhikkhave, rājā ahosi aruṇavā nāma. Rañño kho pana, bhikkhave, aruṇavato aruṇavatī nāma rājadhānī ahosi. Aruṇavatiṃ kho pana, bhikkhave, rājadhāniṃ sikhī bhagavā arahaṃ sammāsambuddho upanissāya vihāsi. Sikhissa kho pana, bhikkhave, bhagavato arahato sammāsambuddhassa abhibhūsambhavaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ. Atha kho, bhikkhave, sikhī bhagavā arahaṃ sammāsambuddho abhibhuṃ bhikkhuṃ āmantesī』』tiādinā brahmasaṃyutte (saṃ. ni. 1.185) āgatassa aruṇavatisuttantassa aṭṭhuppattiyaṃ. Atippagoti ativiya pago, ativiya pātoti attho, na tāva kulesu bhattaṃ niṭṭhātīti vuttaṃ hoti.

Ujjhāyantīti avajhāyanti, heṭṭhā katvā cintenti, lāmakato cintenti. Anekavihitaṃ iddhivikubbanaṃ katvāti 『『pakativaṇṇaṃ vijahitvā nāgavaṇṇaṃ vā dasseti, supaṇṇavaṇṇaṃ vā dassetī』』tiādinā (paṭi. ma. 3.13) nayena āgataṃ anekappakāraṃ iddhivikubbanaṃ katvā. Sahassilokadhātunti cakkavāḷasahassaṃ. Gāthādvayaṃ abhāsīti thero kira 『『kathaṃ desitā kho dhammadesanā sabbesaṃ piyā manāpā』』ti cintetvā 『『sabbepi pāsaṇḍā sabbe devamanussā attano attano samaye purisakāraṃ vaṇṇayanti, vīriyassa avaṇṇavādī nāma natthi, vīriyappaṭisaṃyuttaṃ katvā desessāmi. Evamassa dhammadesanā sabbesaṃ piyā bhavissati manāpā』』ti ñatvā tīsu piṭakesu vicinitvā 『『ārambhatha nikkamathā』』ti (saṃ. ni.

我來為您翻譯這段巴利文： 80. 第九經中,根的,或根的香為根香,所以說"以根為事的香"。根為其事為以根為事。現在為顯示根因香合而為香的意思,所以說"或具足香的根即是根香"。為顯示後面的義釋更合適,所以說"因為它的香"等。"茉莉花等"是指素馨花等。 香類經註釋結束。 10. 註釋小尼迦經 81. 第十經中,"阿盧那瓦提經的緣起"是指在梵相應中所說的"諸比丘,從前有一個名叫阿盧那瓦的王。諸比丘,阿盧那瓦王有一個名叫阿盧那瓦提的王都。諸比丘,尸棄世尊阿羅漢正等覺依止阿盧那瓦提王都而住。諸比丘,尸棄世尊阿羅漢正等覺有一對名叫阿毗浮桑巴瓦的弟子,是最上的賢善之對。那時,諸比丘,尸棄世尊阿羅漢正等覺告訴比丘阿毗浮"等阿盧那瓦提經的緣起。"太早"是非常早,意思是非常早晨,是說諸家的飯食還未完成。 "責備"是貶低,向下思考,卑劣地思考。"作各種神變"是指按"捨棄本來的形色而顯示龍的形色或顯示金翅鳥的形色"等方式所說的各種神變。"千世界"是千個輪圍。"說了兩偈"是說長老思考"如何說法對一切人可愛可意",認為"一切外道一切天人都讚揚各自教法中的士夫作為,沒有不讚嘆精進的,我要與精進相應而說。這樣他的說法會對一切人可愛可意",了知后在三藏中選擇"奮進努力"等。

1.186) idaṃ gāthādvayaṃ abhāsi.

Kiṃ āloko ayanti kassa nu kho ayaṃ ālokoti. Vicinantānanti cintentānaṃ. Sabbeti lokadhātuyaṃ sabbe devā ca manussā ca. Osaṭāya parisāyāti dhammassavanatthaṃ samosaṭāya parimitaparicchinnāya parisāya. Atthopi nesaṃ pākaṭo ahosīti na kevalaṃ te saddameva assosuṃ, atha kho atthopi tesaṃ pakatisavanūpacāre viya pākaṭo ahosi. Tena sahassaṃ lokadhātuṃ viññāpetīti adhippāyo.

Pariharantīti sineruṃ dakkhiṇato katvā parivattenti. Virocamānāti attano jutiyā dibbamānā, sobhamānā vā. Tāva sahassadhā lokoti yattako candimasūriyehi obhāsiyamāno lokadhātusaṅkhāto ekeko loko, tattakena pamāṇena sahassadhā loko, iminā cakkavāḷena saddhiṃ cakkavāḷasahassanti attho. Kasmā panesā ānītāti esā cūḷanikā lokadhātu kasmā bhagavatā ānītā, desitāti attho. Majjhimikāya lokadhātuyā paricchedadassanatthanti dvisahassilokadhātuyā parimāṇadassanatthaṃ.

Sahassilokadhātuyā sahassī dvisahassilokadhātu, sā cakkavāḷagaṇanāya dasasatasahassacakkavāḷaparimāṇā. Tenāha 『『sahassacakkavāḷāni sahassabhāgena gaṇetvā』』tiādi. Kampanadevatūpasaṅkamanādinā jātacakkavāḷena saha yogakkhemaṃ ṭhānaṃ jātikkhettaṃ. Tattakāya eva jātikkhettabhāvo dhammatāvaseneva veditabbo, 『『pariggahavasenā』』ti keci. Sabbesampi buddhānaṃ evaṃ jātikkhettaṃ tannivāsīnaṃyeva ca devatānaṃ dhammābhisamayoti vadanti. Paṭisandhiggahaṇādīnaṃ sattannaṃyeva gahaṇaṃ nidassanamattaṃ mahābhinīhārādikālepi tassa pakampanassa labbhanato.

Sahassaṃ sahassadhā katvā gaṇitaṃ majjhimikantiādinā majjhimikāya lokadhātuyā sahassaṃ tisahassilokadhātu, sāyeva ca mahāsahassilokadhātūti dasseti. Saraseneva āṇāpavattanaṃ āṇākkhettaṃ, yaṃ ekajjhaṃ saṃvaṭṭati vivaṭṭati ca. Āṇā pharatīti tannivāsidevatānaṃ sirasā sampaṭicchanena vattati, tañca kho kevalaṃ buddhānubhāveneva, adhippāyavasena ca pana 『『yāvatā pana ākaṅkheyyā』』ti (a. ni. 3.81) vacanato buddhānaṃ avisayo nāma natthi, visayakkhettassa pamāṇaparicchedo nāma natthi. Visamoti sūriyuggamanādīnaṃ visamabhāvato visamo. Tenevāha 『『ekasmiṃ ṭhāne sūriyo uggato hotī』』tiādi. Sesamettha suviññeyyameva.

Cūḷanikāsuttavaṇṇanā niṭṭhitā.

Ānandavaggavaṇṇanā niṭṭhitā.

(9) 4. Samaṇavaggo

1-5. Samaṇasuttādivaṇṇanā

82-

我來為您翻譯這段巴利文： 說這兩偈。 "這是什麼光"即這是誰的光?。"尋思者"是思考者。"一切"是世界中一切天與人。"集會的大眾"是為聽法而集合的有限確定的大眾。"義理對他們也明顯"不只是他們聽到聲音,而且義理對他們如同在正常聽聞範圍一樣明顯。意思是以此使千世界了知。 "環繞"是以須彌山在右而轉。"照耀"是以自己的光芒閃耀,或莊嚴。"如此千倍世界"即如被日月照耀的稱為世界的每一世界,以那樣的量為千倍世界,意思是與此輪圍一起的千輪圍。"為什麼引這個"即這小千世界為什麼被世尊引來、說出。"為顯示中千世界的限量"是為顯示二千世界的量。 千世界的千為二千世界,以輪圍計數是十百千輪圍量。所以說"以千份計算千輪圍"等。以震動天來訪等而生的輪圍一起為安穩處為生境。應知僅以那麼多為生境是依法性,一些人說"依攝受"。他們說一切佛都如此有生境,只有其中居住的天神證悟法。取七種投生等只是舉例,因為在大決意等時也有其震動。 以"千的千倍計算為中"等顯示中千世界的千為三千世界,那就是大千世界。以自力執行命令為令境,它一起壞滅與形成。"命令遍及"是對其中居住的天神以頭接受而執行,那只是以佛威力,而依意向則如"但凡所愿"的說法,諸佛沒有所謂的非境,沒有所謂的境界量的限定。"不平"是因日昇等的不平等性為不平。所以說"在一處太陽升起"等。這裡其餘的都很容易理解。 小尼迦經註釋結束。 阿難品註釋結束。 (9) 4. 沙門品 1-5. 註釋沙門經等 82-;

1. Catutthassa paṭhame sammā ādānaṃ gahaṇaṃ samādānanti āha 『『samādānaṃ vuccati gahaṇa』』nti. Adhikaṃ visiṭṭhaṃ sīlanti adhisīlaṃ. Lokiyasīlassa adhisīlabhāvo pariyāyenāti nippariyāyameva taṃ dassetuṃ 『『apica sabbampi lokiyasīla』』ntiādi vuttaṃ. Sikkhitabbatoti āsevitabbato. Pañcapi dasapi vā sīlāni sīlaṃ nāma, pātimokkhasaṃvaro adhisīlaṃ nāma anavasesakāyikacetasikasaṃvarabhāvato maggasīlassa padaṭṭhānabhāvato ca. Aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ maggasamādhissa adhiṭṭhānabhāvato. Kammassakatañāṇaṃ paññā, vipassanā adhipaññā maggapaññāya adhiṭṭhānabhāvato. Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlaṃ dasasīlampi adhisīlameva nibbānādhigamassa paccayabhāvato. Nibbānaṃ patthayantena samāpannā aṭṭha samāpattiyopi adhicittameva.

『『Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ;

Anubhoti dvayametaṃ, anubandhañhi kāraṇa』』nti. –

Evaṃ atīte anāgate ca vaṭṭamūlakadukkhasallakkhaṇavasena saṃvegavatthutāya vimuttiākaṅkhāya paccayabhūtā kammassakatapaññāpi adhipaññāti vadanti. Dutiyatatiyacatutthapañcamāni uttānatthāneva.

Samaṇasuttādivaṇṇanā niṭṭhitā.

1. Paṭhamasikkhāsuttavaṇṇanā

這是一段巴利語復注的內容，我嘗試翻譯如下：

"在第四品第一經中，'正確接受、領受、受持'，所以說'受持即是領受'。'增上戒'意為殊勝的戒律。爲了明確表示世間戒作為增上戒的非譬喻義，所以說'而且一切世間戒'等。'應當學習'意為應當修習。

五戒或十戒稱為戒，別解脫律儀稱為增上戒，因為它完全約束身心，並且是道戒的基礎。八定稱為心，作為觀慧基礎的禪那稱為增上心，因為它是道定的基礎。業報智慧稱為慧，觀慧稱為增上慧，因為它是道慧的基礎。

此外，為求涅槃而受持的五戒、十戒也都是增上戒，因為它們是證得涅槃的緣。為求涅槃而成就的八定也都是增上心。

'行善者得善，作惡者得惡； 此二者相隨，如因必有果。'

如是，通過觀察過去未來輪迴根本之苦而生起厭離，為解脫作因緣的業報智慧也稱為增上慧。第二、三、四、五的含義都很明顯。

《沙門經》等註釋完畢。

第一學處經註釋"

這段復注主要解釋了增上戒、增上心、增上慧的含義，以及它們與解脫的關係。

1. Chaṭṭhe samattakārīti anūnena paripūrena ākārena samannāgato. Sikkhāpadānaṃ khuddānukhuddakattaṃ apekkhāsiddhanti āha 『『tatrāpi saṅghādisesaṃ khuddaka』』ntiādi. Aṅguttaramahānikāyavaḷañjanakaācariyāti aṅguttaranikāyaṃ pariharantā ācariyā, aṅguttarabhāṇakāti vuttaṃ hoti. Lokavajjaṃ nāpajjati lokavajjasikkhāpadānaṃ vītikkamasādhakassa kilesagahanassa sabbaso pahīnattā. Paṇṇattivajjameva āpajjati paṇṇattivītikkamaṃ vā ajānatopi āpattisambhavato. Cittena āpajjanto rūpiyappaṭiggahaṇaṃ āpajjatīti upanikkhittasādiyena āpajjati.

Brahmacariyassa ādibhūtāni ādibrahmacariyāni, tāni eva ādibrahmacariyakāni yathā 『『vinayo eva venayiko』』ti āha 『『maggabrahmacariyassā』』tiādi. Cattāri mahāsīlasikkhāpadānīti cattāri pārājikāni sandhāya vadati. Paṭipakkhadhammānaṃ anavasesato savanato paggharaṇato soto, ariyamaggoti āha 『『sotasaṅkhātena maggenā』』ti. Vinipāteti virūpaṃ sadukkhaṃ saupāyāsaṃ nipātetīti vinipāto, apāyadukkhe khipanako. Dhammoti sabhāvo. Nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāyesu vinipātanasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamanīyā, tesaṃ pahīnattā. Tenāha 『『avinipātadhammoti catūsu apāyesu apatanasabhāvo』』ti. Tattha apatanasabhāvoti anuppajjanasabhāvo. Sotāpattimagganiyāmenaniyatoti uparimaggādhigamassa avassaṃbhāvībhāvato niyato. Tenevāha 『『sambodhiparāyaṇo』』ti. Heṭṭhimantato sattamabhavato upari anuppajjanadhammatāya vā niyato. Sambujjhatīti sambodhi, ariyamaggo. So pana paṭhamamaggassa adhigatattā avasiṭṭho ca adhigantabbabhāvena icchitabboti uparimaggattayasaṅkhātā sambodhi paraṃ ayanaṃ parā gati assāti sambodhiparāyaṇo. Tenāha 『『uparimaggattayasambodhiparāyaṇo』』ti.

Tanubhāvāti pariyuṭṭhānamandatāya ca kadāci karahaci uppattiyā ca tanubhāvena. Tanuttañhi dvīhi kāraṇehi veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti viraḷākārā hutvā viraḷavāpite khette aṅkurā viya. Uppajjamānāpi ca vaṭṭānusārimahājanasseva maddantā pharantā chādentā andhakāraṃ karontā na uppajjanti, mandamandā uppajjanti tanukākārā hutvā abbhapaṭalamiva makkhikāpattamiva ca. Tattha keci therā bhaṇanti 『『sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva uppajjanti. Tathā hissa puttā ca dhītaro ca dissantī』』ti. Etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi hontīti. Dvīhiyeva kāraṇehissa kilesānaṃ tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.

這是第87.段的直譯： 在第六處，"完全實行者"是指具備完整無缺的行為。關於學處的大小之分，他說"在其中，僧殘罪是小"等等。"增支部大部派的論師們"是指專精增支部的論師們，即是說增支部誦者。他不犯世間罪，因為導致違犯世間罪學處的煩惱叢已經完全斷除。只違犯制定戒，因為即使不知道違反制定戒也可能犯戒。以心意違犯時，接受金銀是以默許而違犯的。 "初梵行"是梵行的開始，這些就是初梵行法，就像"律即是持律者"一樣，所以說"道梵行"等等。"四大戒學處"是指四波羅夷。因為完全聽聞、流注對治法，所以稱為流，即聖道，因此說"以名為流的道"。"墮處"是指使令惡劣地、痛苦地、憂惱地墮落，即投入惡趣苦的。"法"是指自性。"不墮法"是指沒有墮落的自性，即是說沒有使自己墮入惡趣的自性。為什麼？因為導致墮惡趣的諸法已斷。因此說"不墮法即是不墮四惡趣的自性"。其中"不墮的自性"即是不生起的自性。"由預流道決定"是因為必定證得上位道而決定。因此說"必定正覺"。或者因為最多七次生而決定不再往上生起。"正覺"是指覺悟，即聖道。由於已經證得初道，其餘諸道也應當證得，故稱為必定正覺，即以上三道為最終目標。因此說"以上三道正覺為歸趣"。 "微弱"是因為現行微弱和偶爾生起而成為微弱。微弱性應當從兩個原因來理解：間歇性生起和現行微弱。一來者的煩惱不像隨順輪迴的凡夫那樣頻繁生起，只是偶爾才生起，如同稀疏播種的田地中的芽一樣稀少。即使生起時也不像隨順輪迴的凡夫那樣強烈、遍滿、覆蓋、製造黑暗，而是微弱地生起，形態微細，如薄雲、如蠅翅。其中一些長老說："一來者的煩惱雖然間隔很久才生起，但生起時仍然強烈。這可以從他們還有兒女可以看出來。"但這不是衡量標準。因為兒女僅僅通過身體接觸就可能有。應當從兩個原因來理解他的煩惱微弱：間歇性生起和現行微弱。

Heṭṭhābhāgiyānanti ettha heṭṭhāti mahaggatabhūmito heṭṭhā, kāmabhūmiyanti attho. Tesaṃ paccayabhāvena heṭṭhābhāgassa hitāti heṭṭhābhāgiyā, tesaṃ heṭṭhābhāgiyānaṃ, heṭṭhābhāgassa kāmabhavassa paccayabhāvena gahitānanti attho. Saṃyojenti bandhanti khandhagatibhavādīhi khandhagatibhavādayo, kammaṃ vā phalenāti saṃyojanānīti āha 『『saṃyojanānanti bandhanāna』』nti. Asamucchinnarāgādikassa hi etarahi khandhādīnaṃ āyatiṃ khandhādīhi sambandho, samucchinnarāgādikassa pana taṃ natthi, katānampi kammānaṃ asamatthabhāvāpattito rāgādīnaṃ anvayato byatirekato ca saṃyojanaṭṭho siddho. Parikkhayenāti samucchedena.

Opapātikoti upapātikayoniko upapatane sādhukārī. Sesayonipaṭikkhepavacanametaṃ. Tena gabbhavāsadukkhābhāvamāha. Tattha parinibbāyīti iminā sesadukkhābhāvaṃ. Tattha parinibbāyitā cassa kāmaloke khandhabījassa apunāgamanavasenevāti dassetuṃ 『『anāvattidhammo』』ti vuttaṃ. Upariyevāti brahmalokeyeva. Anāvattidhammoti tato brahmalokā punappunaṃ paṭisandhivasena na āvattanadhammo. Tenāha 『『yonigativasena anāgamanadhammo』』ti.

Padesaṃpadesakārī ārādhetīti sīlakkhandhādīnaṃ pāripūriyā ekadesabhūtaṃ heṭṭhimamaggattayaṃ padeso, taṃ karonto padesaṃ ekadesabhūtaṃ heṭṭhimaṃ phalattayameva ārādheti, nipphādetīti attho. Tenāha 『『padesakārī puggalo nāma sotāpanno』』tiādi. Paripūraṃ paripūrakārīti sīlakkhandhādīhi saddhindriyādīhi ca parito pūraṇena paripūrasaṅkhātaṃ arahattamaggaṃ karonto nibbattento paripūraṃ arahattaphalaṃ ārādheti, nipphādetīti attho. Tenāha 『『paripūrakārī nāma arahā』』tiādi.

Paṭhamasikkhāsuttavaṇṇanā niṭṭhitā.

7-10. Dutiyasikkhāsuttādivaṇṇanā

88-

這是一段關於"下分"的解釋： 這裡"下"是指比廣大地更低的，意思是欲界地。由於它們是下分的因緣所以稱為"下分"，即這些下分的，意思是說它們被理解為是下分欲有的因緣。"結"是指束縛，因為它們將蘊、趣、有等與蘊、趣、有等相連，或者將業與果相連，所以說"結即是束縛"。對於未斷除貪等的人，現在的蘊等與未來的蘊等相連，而對於已斷除貪等的人則沒有這種連結，因為即使已造作的業也變得無力，從貪等的有無可以證明結縛的意義。"遍盡"是指完全斷除。 "化生"是指化生種類中善於化生的。這是排除其他生類的說法。由此說明沒有胎住之苦。在那裡"般涅槃"這個詞表示沒有其餘的苦。其中他般涅槃是以欲界的蘊種不再返來的方式，爲了顯示這一點才說"不還法"。"僅在上"是指就在梵界。"不還法"是指從那梵界不會再以結生的方式返回。因此說"依生趣而言不再來的法"。 "部分行者成就"是指在戒蘊等的圓滿中，作為一部分的下三道是部分，實行這部分就成就部分，即是下三果，意思是完成。因此說"部分行者即是預流者"等等。"圓滿圓滿行者"是指以戒蘊等和信根等完全圓滿而行作稱為圓滿的阿羅漢道，生起圓滿的阿羅漢果而成就，意思是完成。因此說"圓滿行者即是阿羅漢"等等。 第一學經註釋完畢。 7-10. 第二學經等註釋 88-

1. Sattame kulā kulaṃ gamanakoti kulato kulaṃ gacchanto. Dve vā tayo vā bhaveti devamanussavasena dve vā tayo vā bhave. Missakabhavavasena hetaṃ vuttaṃ. Desanāmattameva cetaṃ 『『dve vā tīṇi vā』』ti. Yāva chaṭṭhabhavā saṃsarantopi kolaṃkolova hoti. Tenevāha 『『ayañhi dve vā bhave…pe… evamettha vikappo daṭṭhabbo』』ti. Uḷārakulavacano vā ettha kulasaddo, kulato kulaṃ gacchatīti kolaṃkolo. Sotāpattiphalasacchikiriyato paṭṭhāya hi nīcakule uppatti nāma natthi, mahābhogakulesu eva nibbattatīti attho. Kevalo hi kulasaddo mahākulameva vadati 『『kulaputto』』tiādīsu viya. Ekabījīti ettha khandhabījaṃ nāma kathitaṃ, khandhabījanti ca paṭisandhiviññāṇaṃ vuccati. Yassa hi sotāpannassa ekaṃ khandhabījaṃ atthi, ekaṃ bhavaggahaṇaṃ, so ekabījī nāma. Tenāha 『『ekasseva bhavassa bījaṃ etassa atthīti ekabījī』』ti. 『『Mānusakaṃ bhava』』nti idaṃ panettha desanāmattameva, 『『devabhavaṃ nibbattetī』』tipi pana vattuṃ vaṭṭatiyeva.

Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotaṃ vāti uddhaṃsoto, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃsoto. Paṭisandhivasena akaniṭṭhabhavaṃ gacchatīti akaniṭṭhagāmī. Yattha katthacīti avihādīsu yattha katthaci. Sappayogenāti vipassanāñāṇābhisaṅkhārasaṅkhātena payogena saha, mahatā vipassanāpayogenāti attho. Upahaccāti etassa upagantvāti attho. Tena vemajjhātikkamo kālakiriyāpagamanañca saṅgahitaṃ hoti, tasmā āyuvemajjhaṃ atikkamitvā parinibbāyanto upahaccaparinibbāyī nāma hotīti āha 『『yo pana kappasahassāyukesu avihesū』』tiādi. So tividho hotīti ñāṇassa tikkhamajjhamudubhāvena tividho hoti. Tenāha 『『kappasahassāyukesū』』tiādi.

Saddhādhurenaabhinivisitvāti 『『sace saddhāya sakkā nibbattetuṃ, nibbattessāmi lokuttaramagga』』nti evaṃ saddhādhuravasena abhinivisitvā vipassanaṃ paṭṭhapetvā. Paññādhurena abhiniviṭṭhoti 『『sace paññāya sakkā, nibbattessāmi lokuttaramagga』』nti evaṃ paññādhuraṃ katvā abhiniviṭṭho. Yathāvuttameva aṭṭhavidhattaṃ kolaṃkolasattakkhattuparamesu atidisanto 『『tathā kolaṃkolā sattakkhattuparamā cā』』ti āha. Vuttanayeneva aṭṭha kolaṃkolā, aṭṭha sattakkhattuparamāti vuttaṃ hoti.

Tattha sattakkhattuṃ paramā bhavūpapatti attabhāvaggahaṇaṃ assa, tato paraṃ aṭṭhamaṃ bhavaṃ nādiyatīti sattakkhattuparamo. Bhagavatā gahitanāmavaseneva cetāni ariyāya jātiyā jātānaṃ tesaṃ nāmāni jātāni kumārānaṃ mātāpitūhi gahitanāmāni viya. Ettakañhi ṭhānaṃ gato ekabījī nāma hoti, ettakaṃ kolaṃkolo, ettakaṃ sattakkhattuparamoti bhagavatā etesaṃ nāmaṃ gahitaṃ. Niyamato pana ayaṃ ekabījī, ayaṃ kolaṃkolo, ayaṃ sattakkhattuparamoti natthi. Ko pana nesaṃ etaṃ pabhedaṃ niyametīti? Keci tāva therā 『『pubbahetu niyametī』』ti vadanti, keci paṭhamamaggo, keci upari tayo maggā, keci tiṇṇaṃ maggānaṃ vipassanāti.

我將為您直譯這段巴利文經文： 91. "從家族到家族"意為從一個家族往生到另一個家族。"兩三次"意為在天人和人間兩三次轉生。這是就混合生存狀態而言。"兩三次"只是一種說法。即使輪迴到第六次存在,也仍稱為"家族往生者"。因此說"此人兩次......以此觀察差別"。或者"家族"一詞指高貴家族,"家族往生者"意為從一個高貴家族往生到另一個高貴家族。因為從證得預流果開始,就不會出生在低賤家族,只會投生在大富豪家族中。正如在"族姓子"等詞中,"族"單獨使用時只表示大家族。關於"一種子者",這裡說的是蘊種子,蘊種子即結生識。預流者若只有一個蘊種子,一次取有,稱為"一種子者"。因此說"唯有一次生存的種子,故稱一種子者"。這裡說"人的生存",只是一種說法,說"投生天界"也是可以的。 "上流"是指向上流動的愛流或輪迴流,或者說是向上而得的道流故稱上流。"往生色究竟天"是指以結生的方式往生到色究竟天。"任何處所"是指在無煩天等任何處所。"具有精進"是指具有觀智行為的努力,即具有大觀智的精進之意。"臨終"的意思是"接近",這包含了超過壽命中段和臨終離去,因此超過壽命中段才般涅槃的稱為臨終般涅槃者,所以說"在壽命一千劫的無煩天"等。"有三種"是指依智慧利鈍中三種程度而有三種。因此說"在壽命一千劫"等。 "以信為首而修習"是指"如果能以信心證得,我將證得出世間道"如此以信為首而開始觀禪。"以慧為首而修習"是指"如果能以智慧證得,我將證得出世間道"如此以慧為首而修習。如前所述的八種分類延伸到家族往生者和七次往返者,所以說"同樣地家族往生者和七次往返者"。這意味著如前所述有八種家族往生者,八種七次往返者。 其中,"七次往返者"是指最多七次投生和取得自體,不會有第八次投生。這些名稱是依佛陀取的名字而成為聖者種性的名字,就像父母給孩子取的名字一樣。到達某個程度的稱為一種子者,到達某個程度的稱為家族往生者,到達某個程度的稱為七次往返者,這是佛陀所取的名字。但並沒有確定這是一種子者,這是家族往生者,這是七次往返者。是什麼決定他們這些差別呢？有些長老說是"過去因緣決定",有些說是初道,有些說是上三道,有些說是三道的觀智。

Tattha 『『pubbahetu niyametī』』ti vāde paṭhamamaggassa upanissayo kato nāma hoti, 『『upari tayo maggā nirupanissayā uppannā』』ti vacanaṃ āpajjati. 『『Paṭhamamaggo niyamehī』』ti vāde upari tiṇṇaṃ maggānaṃ niratthakatā āpajjati. 『『Upari tayo maggā niyamentī』』ti vāde paṭhamamagge anuppanneyeva upari tayo maggā uppannāti āpajjatīti. 『『Tiṇṇaṃ maggānaṃ vipassanā niyametī』』ti vādo pana yujjati. Sace hi upari tiṇṇaṃ maggānaṃ vipassanā balavatī hoti, ekabījī nāma hoti, tato mandatarāya kolaṃkolo, tato mandatarāya sattakkhattuparamoti.

Ekacco hi sotāpanno vaṭṭajjhāsayo hoti vaṭṭābhirato, punappunaṃ vaṭṭasmiṃyeva carati sandissati. Anāthapiṇḍiko seṭṭhi, visākhā upāsikā, cūḷarathamahārathā devaputtā, anekavaṇṇo devaputto, sakko devarājā, nāgadatto devaputtoti ime hi ettakā janā vaṭṭajjhāsayā vaṭṭābhiratā ādito paṭṭhāya cha devaloke sodhetvā akaniṭṭhe ṭhatvā parinibbāyissanti, ime idha na gahitā. Na kevalañcimeva, yopi manussesuyeva sattakkhattuṃ saṃsaritvā arahattaṃ pāpuṇāti, yopi devaloke nibbatto devesuyeva sattakkhattuṃ aparāparaṃ saṃsaritvā arahattaṃ pāpuṇāti. Imepi idha na gahitā, kālena deve, kālena manusse saṃsaritvā pana arahattaṃ pāpuṇantova idha gahito, tasmā 『『sattakkhattuparamo』』ti idaṃ idhaṭṭhakavokiṇṇabhavūpapattikasukkhavipassakassa nāmaṃ kathitanti veditabbaṃ.

『『Sakideva imaṃ lokaṃ āgantvā』』ti (pu. pa. 34) vacanato pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati , ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyati. Ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā puna idhūpapajjitvā parinibbāyissati, ayaṃ ekova idha gahitoti veditabbo.

Idāni tassa pabhedaṃ dassento 『『tīsu pana vimokkhesū』』tiādimāha. Imassa pana sakadāgāmino ekabījinā saddhiṃ kiṃ nānākaraṇanti? Ekabījissa ekāva paṭisandhi, sakadāgāmissa dve paṭisandhiyo, idaṃ tesaṃ nānākaraṇaṃ. Suññatavimokkhena vimuttakhīṇāsavo paṭipadāvasena catubbidho hoti, tathā animittaappaṇihitavimokkhehīti evaṃ dvādasa arahantā hontīti āha 『『yathā pana sakadāgāmino, tatheva arahanto dvādasa veditabbā』』ti. Aṭṭhamanavamadasamāni uttānatthāneva.

Dutiyasikkhāsuttādivaṇṇanā niṭṭhitā.

1. Saṅkavāsuttavaṇṇanā

我來直譯這段巴利文： 關於"過去因緣決定"的說法,會導致初道有所依而生,"上三道無所依而生"的過失。關於"初道決定"的說法,會導致上三道無意義的過失。關於"上三道決定"的說法,會導致初道尚未生起時上三道已生起的過失。而"三道的觀智決定"的說法是合理的。因為如果上三道的觀智強盛,就稱為一種子者;比這稍弱的是家族往生者;比這更弱的是七次往返者。 有些預流者具有輪迴意樂,喜好輪迴,一再地遊行于輪迴中。如給孤獨長者、毗舍佉優婆夷、小車大車天子、種種色天子、帝釋天王、龍授天子等這些人都是具有輪迴意樂、喜好輪迴者,他們從開始就清凈六慾天界,住於色究竟天后才般涅槃,這些人在此沒有包括在內。不僅如此,那些僅在人間七次輪迴而證得阿羅漢果者,或者生在天界后僅在諸天中七次往返而證得阿羅漢果者,這些也沒有包括在內。只有時而生天、時而生人而證得阿羅漢果者才包括在此。因此應知"七次往返者"這個名稱是指此處八種混合生存的純觀行者。 根據"只來此世間一次"的說法,在五種一來者中除去四種只取一種。因為有人在此證得一來果后即在此般涅槃,有人在此證得后在天界般涅槃,有人在天界證得后即在彼般涅槃,有人在天界證得後來此投生而般涅槃。這四種都不包括在此。但那在此證得后在天界盡其壽后再來此投生而般涅槃者,應知只有這一種包括在此。 現在為顯示他的差別而說"在三解脫中"等。這位一來者與一種子者有何差別呢?一種子者只有一次結生,一來者有兩次結生,這是他們的差別。以空解脫而解脫的漏盡者依道行有四種,同樣以無相解脫和無愿解脫而解脫的也是如此,這樣共有十二種阿羅漢,所以說"如同一來者,應知阿羅漢也有十二種"。第八、第九和第十的含義都很明顯。 第二學經等註釋完畢。 11. 尸迦婆經註釋

1. Ekādasame vihārapaṭibaddhanavakammādibhāraṃ harati pavattetīti bhārahāro. Tenevāha 『『nave āvāse samuṭṭhāpeti, purāṇe paṭijaggatī』』ti. Sikkhitabbato sikkhā, pajjitabbato, pajjanti etehīti vā padāni, sikkhāyeva padāni sikkhāpadānīti āha 『『sikkhāsaṅkhātehi padehī』』ti. Dassetīti paccakkhato dasseti, hatthāmalakaṃ viya pākaṭe vibhūte katvā vibhāveti. Gaṇhāpetīti te dhamme manasā anupakkhite diṭṭhiyā suppaṭividdhe kārento uggaṇhāpeti. Samussāhetīti samādhimhi ussāhaṃ janeti. Paṭiladdhaguṇehīti tāya desanāya tannissayapaccattapurisakārena ca tesaṃ paṭividdhaguṇehi. Vodāpetīti tesaṃ cittasantānaṃ assaddhiyādikilesamalāpagamanena pabhassaraṃ karoti. Saṇhaṃ saṇhaṃ kathetīti ativiya sukhumaṃ katvā katheti.

Accayanaṃ sādhumariyādaṃ madditvā vītikkamanaṃ accayoti āha 『『aparādho』』ti. Acceti atikkamati etenāti vā accayo, vītikkamassa pavattanako akusaladhammo. So eva aparajjhati etenāti aparādho. So hi aparajjhantaṃ purisaṃ adhibhavitvā pavattati. Tenāha 『『atikkammaadhibhavitvā pavatto』』ti. Paṭiggaṇhātūti adhivāsanavasena sampaṭicchatūti atthoti āha 『『khamatū』』ti. Sadevakena lokena nissaraṇanti araṇīyato ariyo, tathāgatoti āha 『『ariyassa vinayeti buddhassa bhagavato sāsane』』ti. Puggalādhiṭṭhānaṃ karontoti kāmaṃ 『『vuddhi hesā』』ti dhammādhiṭṭhānavasena vākyaṃ āraddhaṃ, tathāpi desanaṃ pana puggalādhiṭṭhānaṃ karonto 『『saṃvaraṃ āpajjatī』』ti āhāti yojanā.

Saṅkavāsuttavaṇṇanā niṭṭhitā.

Samaṇavaggavaṇṇanā niṭṭhitā.

(10) 5. Loṇakapallavaggo

1. Accāyikasuttavaṇṇanā

2. Pañcamassa paṭhame atipātikānīti sīghaṃ pavattetabbāni. Karaṇīyānīti ettha avassake anīyasaddo daṭṭhabboti āha 『『avassakiccānī』』ti. Nikkhantasetaṅkurānīti bījato nikkhantasetaṅkurāni. Sesamettha uttānameva.

Accāyikasuttavaṇṇanā niṭṭhitā.

1. Pavivekasuttavaṇṇanā

2. Dutiye sāṇehi vākehi nibbattitāni sāṇāni. Missasāṇāni masāṇāni na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalivākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti 『『chavadussānī』』ti vattabbataṃ labhanti. Kuṇḍakanti tanutaraṃ taṇḍulappakaraṇaṃ. Pañca dussīlyānīti pāṇātipātādīni pañca. Cattāro āsavāti kāmāsavādayo cattāro āsavā. Sīlaggappattoti sīlena, sīlassa vā aggappatto.

Pavivekasuttavaṇṇanā niṭṭhitā.

1. Saradasuttavaṇṇanā

我來直譯這段巴利文： 92. 第十一經中,"負擔承擔者"是指承擔和推行與寺院相關的新建工程等負擔。因此說"興建新住所,修繕舊住所"。"學處"是因為應當學習,"步"是因為應當踐行,或者說是以此踐行,學即是步故稱學處,所以說"以稱為學的步"。"顯示"是親自顯示,使之明顯清晰如掌中寶。"使領受"是使他們以心觀察、以見解善通達而令其領受這些法。"激勵"是在定中生起精進。"以所獲得的功德"是通過那教法及依靠它的各自努力而通達的功德。"使清凈"是通過遠離不信等煩惱垢使他們的心相續變得光明。"溫和地說"是以非常細膩的方式說。 "過失"是超越善良的規範而違犯,所以說是"錯誤"。或者說"過失"是由此超越的意思,是違犯的不善法。正是由此而有過錯故稱"錯誤"。因為這征服了違犯的人而運作。因此說"超越征服而運作"。"請接受"的意思是以忍受的方式接納,所以說"請原諒"。"聖者的律"是因為應被全世間天人所歸依的聖者、如來,所以說"在佛世尊的教法中"。"作為人的立場"是說雖然"這是增長"是從法的立場開始說的,但是在教說時作為人的立場而說"進入防護"。 尸迦婆經註釋完畢。 沙門品註釋完畢。 (10) 5. 鹽塊品 1. 迫切經註釋 93. 第五品第一經中,"迫切的"是應當迅速進行的。在"應作"中,"-anīya"詞尾應理解為必要的意思,所以說"必要的工作"。"已生出白芽的"是從種子已生出白色芽的。這裡其餘的意思都很明顯。 迫切經註釋完畢。 2. 遠離經註釋 94. 第二經中,"麻布"是由麻絲製成的。"混麻布"即麻布,不是大麻布。"茅草等"中,等字包括蕨類、香蕉纖維等。因為由茅草等製成的粗劣下等布料稱為"粗布"。"碎米"是更細的米制品。"五種違戒"即殺生等五種。"四漏"即欲漏等四漏。"戒的頂點"是以戒,或者說是達到戒的頂點。 遠離經註釋完畢。 3. 秋季經註釋;

1. Tatiye viddheti dūrībhūte. Dūrabhāvo ca ākāsassa valāhakavigamena hotīti āha 『『valāhakavigamena dūrībhūte』』ti. Teneva hi 『『viddhe vigatavalāhake』』ti vuttaṃ. Nabhaṃ abbhussakkamānoti ākāsaṃ abhilaṅghanto. Iminā taruṇasūriyabhāvo dassito. Nātidūrodite hi ādicce taruṇasūriyasamaññā. Duvidhamevassa saṃyojanaṃ natthīti orambhāgiyauddhambhāgiyavasena duvidhampi saṃyojanaṃ assa paṭhamajjhānalābhino ariyasāvakassa natthi. Kasmā panassa uddhambhāgiyasaṃyojanampi natthīti vuttaṃ. Orambhāgiyasaṃyojanānameva hettha pahānaṃ vuttanti āha 『『itarampī』』tiādi, itaraṃ uddhambhāgiyasaṃyojanaṃ puna imaṃ lokaṃ paṭisandhivasena ānetuṃ asamatthatāya natthīti vuttanti attho. Jhānalābhino hi sabbepi ariyā brahmalokūpapannā heṭṭhā na uppajjanti, uddhaṃ uddhaṃ uppajjantāpi vehapphalaṃ akaniṭṭhaṃ bhavaggañca patvā na punaññattha jāyanti, tattha tattheva arahattaṃ patvā parinibbāyanti. Tenevāha 『『imasmiṃ sutte jhānānāgāmī nāma kathito』』ti. Jhānavasena hi heṭṭhā na āgacchatīti jhānānāgāmī.

Saradasuttavaṇṇanā niṭṭhitā.

1. Parisāsuttavaṇṇanā

2. Catutthe paccayabāhullikāti cīvarādibāhullāya paṭipannā. Avītataṇhatāya hi taṃ taṃ parikkhārajātaṃ bahuṃ lanti ādiyantīti bahulā, te eva bāhulikā yathā 『『venayiko』』ti (ma. ni. 1.246; a. ni.

我來為您翻譯這段巴利文： "被分開"意為遠離。而空中的遠離是由於雲層消散，所以說"由於雲層消散而遠離"。因此也說"被分開，雲層消散"。"升上天空"意為躍向空中。這表示是初升的太陽。因為太陽升起不太高時，稱為初升的太陽。"他沒有兩種結"意為這位得到初禪的聖弟子，沒有下分結和上分結兩種結縛。為何說他也沒有上分結呢？這裡只說到斷除下分結，所以說"其他的也"等等，意思是說其他的上分結因為不能再使他投生到這個世界，所以說是沒有。因為得到禪那的所有聖者都投生到梵天界，不會再生到地獄，即使往上往上投生，到達廣果天、色究竟天和有頂天后，也不會再生到其他地方，而是在那裡證得阿羅漢果后入般涅槃。因此說"在這部經中講述的是禪那不還者"。因為依禪那之力不會再來地獄，所以稱為禪那不還者。 秋季經註釋完畢。 眾會經註釋 第四經中，"多求資具者"是指爲了獲得眾多衣物等而修行的人。因為未離貪愛，他們會貪求獲取眾多資具，所以稱為"多求"，就像稱為"律師"一樣。

8.11; pārā. 8). Te paccayabāhullāya yuttappayuttā hontīti cīvarādibāhullāya paṭipannā nāma honti. Sikkhāya agāravabhāvato sithilaṃ agāḷhaṃ gaṇhantīti sāthalikā. Sithilanti ca bhāvanapuṃsakaniddeso. Sithilasaddena samānatthassa sathalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanaṭṭhenāti adhogamanaṭṭhena, orambhāgiyabhāvenāti attho. Nikkhittadhurāti oropitadhurā ujjitussāhā. Upadhiviveko nibbānaṃ. Duvidhampi vīriyanti kāyikaṃ cetasikañca vīriyaṃ.

Bhaṇḍanaṃ jātaṃ etesanti bhaṇḍanajātā. Visesanassa paranipātavasena cetaṃ vuttaṃ. Aṭṭhakathāyaṃ pana visesanassa pubbanipātavaseneva atthaṃ dassento 『『jātabhaṇḍanā』』ti āha. Kalaho jāto etesanti kalahajātāti etthāpi eseva nayo. Kalahassa pubbabhāgoti kalahassa hetubhūtā paṭibhāgā taṃsadisī ca aniṭṭhakiriyā. Hatthaparāmāsādivasenāti kujjhitvā aññamaññassa hatthe gahetvā palapanaacchindanādivasena. 『『Ayaṃ dhammo, nāyaṃ dhammo』』tiādinā viruddhavādabhūtaṃ vivādaṃ āpannāti vivādapannā. Tenāha 『『viruddhavādaṃ āpannā』』ti. Mukhasannissitatāya vācā idha 『『mukha』』nti adhippetāti āha 『『pharusā vācā mukhasattiyo』』ti.

Satipi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi pana duviññeyyanānattaṃ khīrodakasammoditaṃ accantametaṃ saṃsaṭṭhaṃ viya hutvā tiṭṭhatīti āha 『『khīrodakaṃ viya bhūtā』』ti. Yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, evaṃ sāmaggivasena ekattūpagatacittuppādāti attho. Mettacittaṃ paccupaṭṭhāpetvā olokanaṃ cakkhūni viya cakkhūni nāmāti āha 『『upasantehi mettacakkhūhī』』ti. Piyabhāvadīpakāni hi cakkhūni piyacakkhūni. Pamuditassa pīti jāyatīti pamodapaccayabalavapītimāha. Pañcavaṇṇā pīti uppajjatīti khuddikādibhedena pañcappakārā pīti uppajjati. Pītimanassāti tāya pītiyā pīṇitamanassa, passaddhiāvahehi uḷārehi pītivegehi tintacittassāti attho. Vigatadarathoti kilesapariḷāhānaṃ dūrībhāvena vūpasantadaratho.

Kena udakena dārito pabbatappadesoti katvā āha 『『kandaro nāmā』』tiādi. Udakassa yathāninnaṃ pavattiyā nadinibbattanabhāvena 『『nadikuñjo』』tipi vuccati. Sāvaṭṭā nadiyo padarā. Aṭṭha māseti hemantagimhautuvasena aṭṭha māse. Khuddakā udakavāhiniyo sākhā viyāti sākhā. Khuddakasobbhā kusubbhā okārassa ukāraṃ katvā. Yattha upari unnatappadesato udakaṃ āgantvā tiṭṭhati ceva sandati ca, te kusubbhā khuddakaāvāṭā. Khuddakanadiyoti pabbatapādādito nikkhantā khuddakā nadiyo.

Parisāsuttavaṇṇanā niṭṭhitā.

5-7. Paṭhamaājānīyasuttādivaṇṇanā

97-

我來為您翻譯這段巴利文： 他們專注于多求資具，即致力於獲取眾多衣物等。因為對學處不恭敬，所以鬆懈地、不堅固地持守，稱為懈怠者。"鬆懈"是中性詞。應當知道"懈怠"一詞是由與"鬆懈"同義的"sathal"詞根而來。"墮落"意為向下沉淪，即處於下分的狀態。"放棄責任"意為拋棄責任、失去精進。"依止寂靜"是指涅槃。"兩種精進"是指身體和心理的精進。 "生起爭端者"意為他們之間產生了爭端。這是形容詞後置的說法。但在註釋書中，爲了顯示形容詞前置的含義，說"已生爭端者"。"生起爭吵者"也是同樣的道理。"爭吵的前兆"是指引起爭吵的原因、類似的情況和不善行為。"以手觸碰等方式"是指憤怒時互相抓手、爭吵、搶奪等方式。"陷入諍論"是指以"這是法，這不是法"等方式陷入相互對立的言論。因此說"陷入相違的言論"。因為是從口中發出，所以這裡"口"指的是言語，因此說"惡口是口中的刀劍"。 雖然從究竟義上兩種聚合是有差別的，但對於一般人來說，難以分辨其差異，就像乳水混合一樣完全混在一起，所以說"如乳水般"。就像乳和水相互融合，不分彼此，似乎成為一體，同樣地，由於和合而達到統一的心生起，這就是其含義。生起慈心而觀看，猶如眼睛一般，所以說"以寂靜的慈眼"。表達友愛之情的眼睛即是慈眼。歡喜者生起喜悅，是指由歡喜為緣而生起強烈的喜悅。生起五種喜，是指生起小喜等五種喜悅。"心喜悅"是指因那喜悅而心滿意足，即因帶來輕安的殊勝喜悅力而心充滿的意思。"遠離熱惱"是指因遠離煩惱的熾熱而平息熱惱。 因為是被什麼水沖刷出來的山區，所以說"峽谷是"等等。由於水向低處流動而形成河流，所以也稱為"河谷"。有漩渦的河流是裂谷。"八個月"是指寒季和熱季的八個月。小水道如支流，所以稱為支流。小水池稱為kusubbha，是將o音變成u音。水從上面高處流來停留並流動的地方，這些小水池就是小水坑。"小河流"是指從山腳等處流出的小河。 眾會經註釋完畢。 5-7. 第一良馬經等註釋 97-

1. Pañcame anucchavikoti rañño paribhuñjanayoggo. Hatthapādādiaṅgasamatāyāti hatthapādādiavayavasamatāya, rañño vā senāya aṅgabhūtattā rañño aṅganti vuccati. Ānetvā hunitabbanti āhunaṃ, āhutīti atthato ekanti āha 『『āhutisaṅkhātaṃ piṇḍapāta』』nti. Dūratopi ānetvā sīlavantesu dātabbassetaṃ adhivacanaṃ. Piṇḍapātanti ca nidassanamattaṃ. Ānetvā hunitabbānañhi cīvarādīnaṃ catunnaṃ paccayānametaṃ adhivacanaṃ āhunanti. Taṃ arahatīti āhuneyyo. Paṭiggahetuṃ yuttoti tassa mahapphalabhāvakaraṇato paṭiggaṇhituṃ anucchaviko.

Pāhunakabhattassāti disavidisato āgatānaṃ piyamanāpānaṃ ñātimittānaṃ atthāya sakkāre paṭiyattassa āgantukabhattassa. Tañhi ṭhapetvā te tathārūpe pāhunake saṅghasseva dātuṃ yuttaṃ, saṅghova taṃ paṭiggahetuṃ yutto. Saṅghasadiso hi pāhunako natthi. Tathā hesa ekasmiṃ buddhantare vītivatte dissati, kadāci asaṅkhyeyyepi kappe vītivatte. Abbokiṇṇañca piyamanāpatādikarehi dhammehi samannāgato. Evaṃ pāhunamassa dātuṃ yuttaṃ, pāhunañca paṭiggahetuṃ yuttoti pāhuneyyo. Ayañhettha adhippāyo 『『ñātimittā vippavuṭṭhā na cirasseva samāgacchanti, anavaṭṭhitā ca tesu piyamanāpatā, na evamariyasaṅgho, tasmā saṅghova pāhuneyyo』』ti.

Dakkhanti etāya sattā yathādhippetāhi sampattīhi vaḍḍhantīti dakkhiṇā, paralokaṃ saddahitvā dānaṃ. Taṃ dakkhiṇaṃ arahati, dakkhiṇāya vā hito yasmā mahapphalakaraṇatāya visodhetīti dakkhiṇeyyo.

Puññatthikehi añjali karaṇīyo etthāti añjalikaraṇīyo. Ubho hettha sirasi patiṭṭhāpetvā sabbalokena kayiramānaṃ añjalikammaṃ arahatīti vā añjalikaraṇīyo. Tenāha 『『añjalipaggahaṇassa anucchaviko』』ti.

Yadipi pāḷiyaṃ 『『anuttara』』nti vuttaṃ, natthi ito uttaraṃ visiṭṭhanti hi anuttaraṃ, samampissa pana natthīti dassento 『『asadisa』』nti āha. Khittaṃ vuttaṃ bījaṃ mahapphalabhāvakaraṇena tāyati rakkhati, khipanti vapanti ettha bījānīti vā khettaṃ, kedārādi, khettaṃ viya khettaṃ, puññānaṃ khettaṃ puññakkhettaṃ. Yathā hi rañño vā amaccassa vā sālīnaṃ vā yavānaṃ vā viruhanaṭṭhānaṃ 『『rañño sālikkhetaṃ yavakkheta』』nti vuccati, evaṃ saṅgho sabbalokassa puññānaṃ viruhanaṭṭhānaṃ. Saṅghaṃ nissāya hi lokassa nānappakārahitasukhasaṃvattanikāni puññāni viruhanti, tasmā saṅgho anuttaraṃ puññakkhettaṃ lokassa. Sesaṃ suviññeyyameva. Chaṭṭhasattamāni uttānatthāneva.

Paṭhamaājānīyasuttādivaṇṇanā niṭṭhitā.

1. Potthakasuttavaṇṇanā

我來為您翻譯這段巴利文： 99. 第五經中，"適合"意為適合國王使用。"肢體均稱"是指手腳等器官均衡，或因為是國王軍隊的成員，所以稱為國王的肢體。"應供養"是指應當帶來供養，與供品意思相同，所以說"稱為供品的食物"。這是指應當從遠處帶來供養給持戒者的代名詞。"食物"只是舉例說明。因為"應供養"是指應當帶來供養的衣服等四種資具的代名詞。"值得供養"是指值得接受這些供養。"適合接受"是指因為能使供養產生大果報而適合接受。 "客食"是指爲了從四方八方來的可愛、可意的親友而準備的客人食物。除了這些相應的客人之外，這種食物只適合給予僧團，只有僧團適合接受。因為沒有像僧團這樣的客人。所以這在一個佛陀時期過去後才能見到，有時甚至要經過無數劫才能見到。而且具足不間斷的可愛、可意等法。如此，適合給予客食，適合接受客食，所以稱為"值得客食"。這裡的意思是："親友分離后不久就會相聚，他們的可愛可意性是不穩定的，但聖僧團不是這樣，所以只有僧團值得客食。" 眾生通過它增長如所愿的成就，所以稱為"供養"，即相信來世而行佈施。值得供養，或因使供養產生大果報而凈化供養，所以稱為"應供養"。 "應受合掌"是指應受求福者合掌。或者值得全世界人雙手置於頭頂而行合掌禮，所以稱為"應受合掌"。因此說"適合接受合掌"。 雖然在經文中說"無上"，意為沒有比這更殊勝的，但爲了顯示也沒有與之相等的，所以說"無與倫比"。"福田"是指保護、守護所播撒、所說的種子使之產生大果報，或是撒播種子的地方，如稻田等。如田地般是田地，功德的田地是功德田。就像國王或大臣的稻穀或大麥生長之處被稱為"國王的稻田、大麥田"一樣，僧團是全世界功德生長之處。因為依靠僧團，世間各種帶來利益和快樂的功德得以生長，所以僧團是世間無上的功德田。其餘的很容易理解。第六和第七經的意義都很明顯。 第一良馬經等註釋完畢。 8. 布經註釋

1. Aṭṭhame navoti navavāyimo. Tenāha 『『karaṇaṃ upādāya vuccatī』』ti. Vākamayavatthanti sāṇādivākasāṭakaṃ. Dubbaṇṇoti vivaṇṇo. Dukkhasamphassoti kharasamphasso. Appaṃ agghatīti appaggho. Atibahuṃ agghanto kahāpaṇagghanako hoti. Paribhogamajjhimoti paribhogakālavasena majjhimo. So hi navabhāvaṃ atikkamitvā jiṇṇabhāvaṃ appatto majjhe paribhogakālepi dubbaṇṇo ca dukkhasamphasso ca appagghoyeva hoti. Atibahuṃ agghanto aḍḍhaṃ agghati, jiṇṇakāle pana aḍḍhamāsakaṃ vā kākaṇikaṃ vā agghati. Ukkhaliparipuñchananti kāḷukkhaliparipuñchanaṃ. Navotipi upasampadāya pañcavassakālato heṭṭhā jātiyā saṭṭhivassopi navoyeva. Dubbaṇṇatāyāti sarīravaṇṇenapi guṇavaṇṇenapi dubbaṇṇatāya. Dussīlassa hi parisamajjhe nittejatāya sarīravaṇṇopi na sampajjati, guṇavaṇṇena vattabbameva natthi. Aṭṭhakathāyaṃ pana sarīravaṇṇena dubbaṇṇatāpi guṇavaṇṇassa abhāvena dubbaṇṇatāyāti vuttaṃ.

Ye kho panassāti ye kho pana tassa upaṭṭhākā vā ñātimittādayo vā etaṃ puggalaṃ sevanti. Tesanti tesaṃ puggalānaṃ cha satthāre sevantānaṃ micchādiṭṭhikānaṃ viya. Devadatte sevantānaṃ kokālikādīnaṃ viya ca taṃ sevanaṃ dīgharattaṃ ahitāya dukkhāya hoti. Majjhimoti pañcavassakālato paṭṭhāya yāva navavassakālā majjhimo nāma. Theroti dasavassato paṭṭhāya thero nāma. Evamāhaṃsūti evaṃ vadanti. Kiṃ nu kho tuyhanti tuyhaṃ bālassa bhaṇitena ko atthoti vuttaṃ hoti. Tathārūpanti tathājātikaṃ tathāsabhāvaṃ ukkhepanīyakammassa kāraṇabhūtaṃ.

Tīhi kappāsaaṃsūhi suttaṃ kantitvā katavatthanti tayo kappāsaaṃsū gahetvā kantitasuttena vāyitaṃ sukhumavatthaṃ, taṃ navavāyimaṃ anagghaṃ hoti, paribhogamajjhimaṃ vīsampi tiṃsampi sahassāni agghati, jiṇṇakāle, aṭṭhapi dasapi sahassāni agghati.

Tesaṃtaṃ hotīti tesaṃ sammāsambuddhādayo sevantā viya taṃ sevanaṃ dīgharattaṃ hitāya sukhāya hoti. Sammāsambuddhañhi ekaṃ nissāya yāvajjakālā muccanakasattānaṃ pamāṇaṃ natthi, tathā sāriputtattheramahāmoggallānatthere avasese ca asīti mahāsāvake nissāya saggagatasattānaṃ pamāṇaṃ natthi, yāvajjakālā tesaṃ diṭṭhānugatiṃ paṭipannasattānampi pamāṇaṃ natthiyeva. Ādheyyaṃ gacchatīti tassa mahātherassa taṃ atthanissitaṃ vacanaṃ yathā gandhakaraṇḍake kāsikavatthaṃ ādhātabbataṃ ṭhapetabbataṃ gacchati, evaṃ uttamaṅge sirasmiṃ hadaye ca ādhātabbataṃ ṭhapetabbataṃ gacchati.

Potthakasuttavaṇṇanā niṭṭhitā.

1. Loṇakapallasuttavaṇṇanā

我來為您翻譯這段巴利文： 100. 第八經中，"新"是指新織造的。因此說"依據製作而稱呼"。"麻織物"是指麻等纖維織成的衣服。"醜陋"是指顏色不好。"觸感不好"是指粗糙的觸感。"價值低"是指價值少。價值非常高時值一迦利沙波那（古印度貨幣單位）。"使用中等"是指從使用時間來看處於中等。因為它超過了新的狀態但還未到破舊狀態，在中間使用時期也是醜陋、觸感不好且價值低。價值非常高時值半價，到破舊時則只值半馬薩卡或一迦卡尼（古印度貨幣單位）。"擦鍋布"是指擦黑鍋的布。"新"也指在具足戒五年以下，即使實際年齡六十歲也算是新的。"醜陋性"是指身體顏色和德行顏色的醜陋。因為破戒者在大眾中無威德，身體顏色也不好，更不用說德行顏色了。但在註釋書中說，身體顏色的醜陋也是因為缺乏德行顏色而醜陋。 "凡是那些"是指那些侍奉者或親友等侍奉這個人。"對他們"是指對那些人，就像侍奉六師外道的邪見者們，或者像侍奉提婆達多的拘迦利等人一樣，那種侍奉長期帶來不利和痛苦。"中等"是指從五年開始直到九年稱為中等。"長老"是指從十年開始稱為長老。"如此說"是指這樣說。"你說什麼"是說對你這愚人所說的有什麼價值的意思。"如此"是指那樣的種類、那樣的性質，是舉罰羯磨的原因。 "用三根棉花紡線織成的布"是指取三根棉花紡成線后織成的細布，這種新織的布是無價的，使用中等時值二十或三十千，到破舊時值八千或十千。 "對他們那是"是指對他們來說，就像侍奉正等正覺者等一樣，那種侍奉長期帶來利益和快樂。因為依靠一位正等正覺者，直到今日得解脫的眾生數量無法計算，同樣地，依靠舍利弗長老、大目犍連長老和其餘八十大聲聞，生天的眾生數量無法計算，直到今日隨順他們見解而修行的眾生數量也無法計算。"受到尊重"是指那位大長老的那些與義理相關的話語，就像香盒中應該放置的迦尸布一樣，應該放置在最高處的頭上和心中受到尊重。 布經註釋完畢。 9. 鹽塊經註釋

1. Navame yathā yathā kammaṃ karotīti yena yena pakārena pāṇaghātādipāpakammaṃ karoti. Vipākaṃ paṭisaṃvediyatevāti avadhāraṇena kammasiddhiyaṃ tabbipākassa appavatti nāma natthīti dīpeti. Tenevāha 『『na hi sakkā』』tiādi. Evaṃ santanti bhummatthe upayogavacananti āha 『『evaṃ sante』』ti. Abhisaṅkhāraviññāṇanirodhenāti kammaviññāṇassa āyatiṃ anuppattidhammatāpajjanena.

『『Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto』』tiādinā kāyassa asubhāniccādiākāraanupassanā kāyabhāvanāti āha 『『kāyānupassanāsaṅkhātāya tāya bhāvanāyā』』ti. Rāgādīnanti ādi-saddena dosamohānaṃ saṅgaho daṭṭhabbo. 『『Rāgo kho, āvuso, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo, te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā』』ti (ma. ni. 1.459) hi vuttaṃ.

Yathā hi pabbatapāde pūtipaṇṇassa udakaṃ nāma hoti, kāḷavaṇṇaṃ olokentānaṃ byāmasataṃ gambhīraṃ viya khāyati, yaṭṭhiṃ vā rajjuṃ vā gahetvā minantassa piṭṭhipādoddharaṇamattampi na hoti, evameva ekaccassa yāva rāgādayo nuppajjanti, tāva taṃ puggalaṃ sañjānituṃ na sakkā hoti, sotāpanno viya sakadāgāmī viya anāgāmī viya ca khāyati. Yadā panassa rāgādayo uppajjanti, tadā ratto duṭṭho mūḷhoti paññāyati. Iti te rāgādayo 『『ettako aya』』nti puggalassa pamāṇaṃ dassentāva uppajjantīti pamāṇakaraṇā nāma vuttā.

Jāpetunti jinadhanaṃ kātuṃ. Soti rājā, mahāmatto vā. Assāti añjaliṃ paggahetvā yācantassa. Sesamettha uttānameva.

Loṇakapallasuttavaṇṇanā niṭṭhitā.

1. Paṃsudhovakasuttavaṇṇanā

我來為您翻譯這段巴利文： 101. 第九經中，"隨其所作業"是指以何種方式造作殺生等惡業。"必定感受果報"中的"必定"說明業成就時，其果報不可能不生起。因此說"確實不可能"等。"如此時"是處格的賓格用法，所以說"在如此時"。"依止行識滅"是指使業識達到未來不生起的狀態。 "此身也是如此性質、如此狀態、不能超越如此"等觀察身體的不凈、無常等行相是身修，所以說"即所謂身隨觀的那種修習"。"貪等"中的"等"字應當理解為包括嗔和癡。因為說："賢友，貪是作量，嗔是作量，癡是作量，對於漏盡比丘，這些已斷、已根除、如斷多羅樹頭、成為非有、未來不生之法。" 就像在山腳下有腐葉的水，看起來是黑色的，對看的人來說似乎有百尋深，但用竹竿或繩子測量時，連足背高度都沒有。同樣地，有些人在貪等未生起時，無法了知那個人，看起來像是預流果、一來果或不還果。但當他的貪等生起時，就顯現為有貪、有嗔、有癡的人。如此，這些貪等生起時顯示"此人如是"的量度，所以稱為"作量"。 "使失去"是指使失去勝利的財物。"他"是指國王或大臣。"對他"是指對合掌請求的人。這裡其餘的意思都很明顯。 鹽塊經註釋完畢。 10. 淘金經註釋

1. Dasame anīhatadosanti anapanītathūlakāḷakaṃ. Anapanītakasāvanti anapagatasukhumakāḷakaṃ. Pahaṭamattanti āhaṭamattaṃ.

Dasakusalakammapathavasena uppannaṃ cittaṃ cittameva, vipassanāpādakaaṭṭhasamāpatticittaṃ vipassanācittañca tato cittato adhikaṃ cittanti adhicittanti āha 『『adhicittanti samathavipassanācitta』』nti. Anuyuttassāti anuppannassa uppādanavasena uppannassa paṭibrūhanavasena anu anu yuttassa, tattha yuttappayuttassāti attho. Ettha ca purebhattaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nisīdanaṃ ādāya 『『asukasmiṃ rukkhamūle vā vanasaṇḍe vā pabbhāre vā samaṇadhammaṃ karissāmī』』ti nikkhamantopi tattha gantvā hatthehi vā pādehi vā nisajjaṭṭhānato tiṇapaṇṇāni apanentopi adhicittaṃ anuyuttoyeva. Nisīditvā pana hatthapāde dhovitvā mūlakammaṭṭhānaṃ gahetvā bhāvanaṃ anuyuñjanto bhāvanāya appanaṃ appattāyapi adhicittamanuyuttoyeva tadatthenapi taṃsaddavohārato. Cittasampannoti dhammacittassa samannāgatattā sampannacitto. Paṇḍitajātikoti paṇḍitasabhāvo.

Kāme ārabbhāti vatthukāme ārabbha. Kāmarāgasaṅkhātena vā kāmena paṭisaṃyutto vitakko kāmavitakko. Byāpajjati cittaṃ etenāti byāpādo, doso. Vihiṃsanti etāya satte, vihiṃsanaṃ vā tesaṃ etanti vihiṃsā, paresaṃ viheṭhanākārena pavattassa karuṇāpaṭipakkhassa pāpadhammassetaṃ adhivacanaṃ. Ñātake ārabbha uppanno vitakkoti ñātake ārabbha gehassitapemavasena uppanno vitakko. Janapadamārabbha uppanno vitakkoti etthāpi eseva nayo. Aho vata maṃ…pe… uppanno vitakkoti 『『aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu』』nti evaṃ uppannavitakko. Dasavipassanupakkilesavitakkāti obhāsādidasavipassanupakkilese ārabbha uppannavitakkā.

Avasiṭṭhā dhammavitakkā etassāti avasiṭṭhadhammavitakko, vipassanāsamādhi. Na ekaggabhāvappatto na ekaggataṃ patto. Ekaṃ udetīti hi ekodi, paṭipakkhehi anabhibhūtattā aggaṃ seṭṭhaṃ hutvā udetīti attho. Seṭṭhopi hi loke ekoti vuccati, ekasmiṃ ārammaṇe samādhānavasena pavattacittassetaṃ adhivacanaṃ. Ekodissa bhāvo ekodibhāvo, ekaggatāyetaṃ adhivacanaṃ.

Niyakajjhattanti attasantānassetaṃ adhivacanaṃ. Gocarajjhattanti idha nibbānaṃ adhippetaṃ. Tenāha 『『ekasmiṃ nibbānagocareyeva tiṭṭhatī』』ti. Suṭṭhu nisīdatīti samādhipaṭipakkhe kilese sannisīdento suṭṭhu nisīdati. Ekaggaṃ hotīti abyaggabhāvappattiyā ekaggaṃ hoti. Sammā ādhiyatīti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādhiyati.

Abhiññāsacchikaraṇīyassāti ettha 『『abhiññāya sacchikaraṇīyassā』』ti vattabbe 『『abhiññā』』ti ya-kāralopena pana puna kālakiriyāniddeso katoti āha 『『abhijānitvā paccakkhaṃ kātabbassā』』ti. Abhiññāya iddhividhādiñāṇena sacchikiriyaṃ iddhividhapaccanubhavanādikaṃ abhiññāsacchikaraṇīyanti evaṃ vā ettha attho daṭṭhabbo. Sakkhibhabbataṃ pāpuṇātīti ettha pana yassa paccakkhaṃ atthi, so sakkhī, sakkhino bhabbatā sakkhibhabbatā, sakkhibhavananti vuttaṃ hoti. Sakkhī ca so bhabbo cāti sakkhibhabbo. Ayañhi iddhividhādīnaṃ bhabbo tattha ca sakkhīti sakkhibhabbo, tassa bhāvo sakkhibhabbatā, taṃ pāpuṇātīti attho.

我來為您翻譯這段巴利文： 102. 第十經中，"未除去過失"是指未去除粗大的黑色。"未除去污垢"是指未去除細小的黑色。"剛敲打"是指剛剛帶來。 "增上心"指依十善業道生起的心就是心，以及作為觀慧基礎的八定之心和觀慧之心比那心更殊勝的心，所以說"增上心即止觀之心"。"專注"是指對未生起的使之生起，對已生起的使之增長，如此反覆專注，意思是在其中努力精進。這裡，上午托缽后，下午返回后拿著坐具說"我要在某棵樹下、某片林中或某個山洞中修習沙門法"而出發，到那裡後用手腳清除坐處的草葉的人，也是專注增上心。坐下後洗手腳，取根本業處修習禪觀，即使未達到安止定，也是專注增上心，因為就其意義和名稱而言也是如此。"具足心"是指因為具足法心而心具足。"有智慧性質"是指智慧的本性。 "關於欲"是指關於事欲。或者與欲貪相關的尋稱為欲尋。"通過它心變壞"是嗔恚，即嗔。"通過它傷害眾生"，或"這是他們的傷害"是傷害，這是以惱害他人方式進行的、與慈悲相對的惡法的別名。"關於親屬生起的尋"是指關於親屬以居家之愛方式生起的尋。"關於國土生起的尋"在這裡也是同樣的道理。"希望他人……生起的尋"是指"啊！希望他人不輕視我，不輕賤我，而像石傘一樣尊重我"如此生起的尋。"十種觀染尋"是指關於光明等十種觀染生起的尋。 "余法尋"是指屬於其餘法的尋，即觀慧定。"未達一境性"是未達到一境。"一升起"即是獨特，因為不被對立法所壓制而成為最殊勝而升起的意思。因為在世間最殊勝也稱為"一"，這是專注於一個所緣而轉起的心的別名。獨特的狀態是獨特性，這是一境性的別名。 "自身內"是指自相續的別名。"所緣內"這裡是指涅槃。因此說"只住於一個涅槃所緣"。"善安住"是指使定的對治煩惱止息而善安住。"成為專一"是指達到不散亂狀態而成為專一。"正確安立"是指像在所緣中善安立那樣正確地、完全地安立。 "應以證智作證"，這裡應說"應以證智作證"，但省略"ya"音后又說明行為時間，所以說"應以證知而作現證"。或者這裡的意思應當這樣理解：以證智即神通等智作證，即經驗神通等是應以證智作證。"達到親證性"這裡，誰有現證，他是親證者，親證者的可能性是親證可能性，意思是說成為親證者。他是親證者且是可能的，即是親證可能者。因為這人對神通等是可能的，且對此是親證者，所以是親證可能者，那個狀態是親證可能性，達到它的意思。

Abhiññāpādakajjhānādibhedeti ettha abhiññāpādā ca abhiññāpādakajjhānañca abhiññāpādakajjhānāni. Ādi-saddena arahattañca arahattassa vipassanā ca saṅgahitāti daṭṭhabbaṃ. Teneva majjhimanikāyaṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.198) –

『『Sati satiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā, avasāne pana arahattaṃ vā kāraṇaṃ arahattassa vipassanā vāti veditabba』』nti vuttaṃ.

Yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ . Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Avasāne chaṭṭhābhiññāya pana arahattaṃ, arahattassa vipassanā vā kāraṇaṃ. Arahattañhi 『『kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmi, yadariyā etarahi upasampajja viharantī』』ti (ma. ni. 1.465; 3.307) anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā abhiññā nibbattentassa kāraṇaṃ. Idañca sādhāraṇaṃ na hoti, sādhāraṇavasena pana arahattassa vipassanā kāraṇaṃ. Imasmiñhi sutte arahattaphalavasena chaṭṭhābhiññā vuttā. Tenevāha 『『āsavānaṃ khayātiādi cettha phalasamāpattivasena vuttanti veditabba』』nti.

Paṃsudhovakasuttavaṇṇanā niṭṭhitā.

1. Nimittasuttavaṇṇanā

2. Ekādasame yehi phalaṃ nimīyati, uppajjanaṭṭhāne pakkhipamānaṃ viya hoti, tāni nimittāni. Tenāha 『『tīṇi kāraṇānī』』ti. Kālena kālanti ettha kālenāti bhummatthe karaṇavacanaṃ. Kālanti ca upayogavacananti āha 『『kāle kāle』』ti. Manasi kātabbāti citte kātabbā, uppādetabbāti attho. Upalakkhitasamādhānākāro samādhiyeva idha samādhinimittanti āha 『『ekaggatā hi idha samādhinimittanti vuttā』』ti. Ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyyāti ettha ṭhānaṃ atthīti vacanaseso. Taṃ bhāvanācittaṃ kosajjāya saṃvatteyya, tassa saṃvattanassa kāraṇaṃ atthīti attho. Taṃ vā manasikaraṇaṃ cittaṃ kosajjāya saṃvatteyya, etassa ṭhānaṃ kāraṇaṃ atthīti attho. Tenāha 『『kāraṇaṃ vijjatī』』tiādi. Ñāṇajavanti saṅkhāresu aniccādivasena pavattamānaṃ paññājavaṃ.

Yaṃ kiñci suvaṇṇatāpanayoggaaṅgārabhājanaṃ idha 『『ukkā』』ti adhippetanti āha 『『aṅgārakapalla』』nti. Sajjeyyāti yathā tattha pakkhittaṃ suvaṇṇaṃ tappati, evaṃ paṭiyādiyeyya. Ālimpeyyāti ādiyeyya, jaleyyāti attho. Tenāha 『『tattha aṅgāre…pe… gāhāpeyyā』』ti. Mūsāya vā pakkhipeyyāti tattake vā pakkhipeyya. Upadhāretīti sallakkheti.

Nimittasuttavaṇṇanā niṭṭhitā.

Loṇakapallavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Tatiyapaṇṇāsakaṃ

(11) 1. Sambodhavaggo

1-3. Pubbevasambodhasuttādivaṇṇanā

104-

我來為您翻譯這段巴利文： "在神通基礎禪那等差別"中，神通基礎和神通基礎禪那是神通基礎禪那。"等"字應當理解為包括阿羅漢果和阿羅漢果的觀慧。因此在《中部註釋》中說： "在有念處時"意為有唸的原因。這裡什麼是原因？應當知道是神通或神通基礎禪那，最後則是阿羅漢果或阿羅漢果的觀慧是原因。 因為在各處所說的親證可能性即是經驗神通等，對此神通是原因。如果神通是經驗神通等，那麼神通基礎禪那是原因。最後對於第六神通，阿羅漢果或阿羅漢果的觀慧是原因。因為對於想"何時我才能成就並安住于聖者們現今所成就安住的境界"而對無上解脫生起願望並生起神通的人來說，阿羅漢果是原因。這不是普遍的情況，但從普遍意義來說，觀慧是阿羅漢果的原因。因為在這部經中，第六神通是就阿羅漢果而說的。因此說"這裡應當知道'諸漏盡'等是就果定而說的"。 淘金經註釋完畢。 11. 相經註釋 103. 第十一經中，通過它們果報被衡量，好像被放入生起之處，這些是相。因此說"三種原因"。"時時"中的"時"是處格的具格用法。而"時"是賓格，所以說"在時在時"。"應作意"是指應在心中作，意思是應使生起。這裡所觀察到的定狀態就是定相，因此說"這裡說一境性是定相"。"此心有可能導向懈怠"中省略了"有"字。那個修習心可能導向懈怠，有導向的原因，這是意思。或者那個作意心可能導向懈怠，這有原因，這是意思。因此說"有原因"等。"智慧迅速"是指對諸行以無常等方式運作的智慧迅速。 這裡"火爐"指任何適合熔鍊黃金的炭火容器，因此說"炭火鍋"。"準備"是指像在其中放入的黃金被熱一樣準備。"點燃"是指取用，意思是燃燒。因此說"在那裡使取用……炭火"。"或放入坩鍋"是指或放入小鍋中。"觀察"是指考察。 相經註釋完畢。 鹽塊品註釋完畢。 第二五十經完畢。 3. 第三五十經 (11) 1. 正覺品 1-3. 正覺前等經註釋 104-

1. Tatiyassa paṭhame sambodhito pubbevāti sambodho vuccati catūsu maggesu ñāṇaṃ 『『sāmaṃ sammā bujjhi etenā』』ti katvā, tato pubbeyevāti attho. Tenāha 『『ariyamaggappattito aparabhāgeyevā』』ti. Bodhisattasseva satoti ettha yathā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati. Evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattoti bodhisatto. Tenāha 『『bujjhanakasattasseva…pe… ārabhantasseva sato』』ti. Yā vā esā catumaggañāṇasaṅkhātā bodhi, 『『taṃ bodhiṃ kudāssu nāmāhaṃ pāpuṇissāmī』』ti patthayamāno paṭipajjatīti bodhiyaṃ satto āsattotipi bodhisatto. Tenāha 『『sambodhiyā vā sattasseva laggasseva sato』』ti.

Atha vā bodhīti ñāṇaṃ 『『bujjhati etenā』』ti katvā, bodhimā satto bodhisatto, purimapade uttarapadalopaṃ katvā yathā 『『ñāṇasatto』』ti, ñāṇavā paññavā paṇḍito sattoti attho. Buddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Evaṃ guṇavato uppannanāmavasena bodhisattasseva sato. Assādīyatīti assādo, sukhaṃ. Tañca sātākāralakkhaṇanti āha 『『assādoti madhurākāro』』ti. Chandarāgo vinīyati ceva pahīyati ca etthāti nibbānaṃ 『『chandarāgavinayo chandarāgappahānañcā』』ti vuccati. Tenāha 『『nibbāna』』ntiādi. Tattha āgammāti idaṃ yo jano rāgaṃ vineti pajahati ca, tassa ārammaṇakaraṇaṃ sandhāya vuttaṃ. Dutiyatatiyāni uttānatthāneva.

Pubbevasambodhasuttādivaṇṇanā niṭṭhitā.

4-9. Samaṇabrāhmaṇasuttādivaṇṇanā

107-112. Catutthe sāmaññanti ariyamaggo, tena araṇīyato upagantabbato sāmaññatthaṃ, ariyaphalanti āha 『『sāmaññatthanti catubbidhaṃ ariyaphala』』nti. Brahmaññatthanti etthāpi eseva nayo. Tenāha 『『itaraṃ tasseva vevacana』』nti. Ariyamaggasaṅkhātaṃ sāmaññameva vā araṇīyato sāmaññatthanti āha 『『sāmaññatthena vā cattāro maggā』』ti. Pañcamādīni uttānatthāneva.

Samaṇabrāhmaṇasuttādivaṇṇanā niṭṭhitā.

1. Dutiyanidānasuttavaṇṇanā

2. Dasame vivaṭṭagāmikammānanti vivaṭṭūpanissayakammānaṃ. Tadabhinivattetīti ettha taṃ-saddena paccāmasanassa vipākassa parāmāsoti āha 『『taṃ abhinivattetī』』ti, taṃ vipākaṃ abhibhavitvā nivattetīti attho. Idāni na kevalaṃ vipākasseva parāmāso taṃ-saddena, atha kho chandarāgaṭṭhāniyānaṃ dhammānaṃ tabbipākassa ca parāmāso daṭṭhabboti āha 『『yadā vā tenā』』tiādi. Te ceva dhammeti te chandarāgaṭṭhāniye dhamme. Nibbijjhitvā passatīti kilese nibbijjhitvā vibhūtaṃ pākaṭaṃ katvā passatīti.

Dutiyanidānasuttavaṇṇanā niṭṭhitā.

Sambodhavaggavaṇṇanā niṭṭhitā.

(12) 2. Āpāyikavaggo

1. Āpāyikasuttavaṇṇanā

我來為您翻譯這段巴利文： 106. 第三品第一經中，"正覺之前"中的正覺是指四道智，因為"通過它自己正確覺悟"，意思是在那之前。因此說"在證得聖道之前"。"作為菩薩時"，這裡就像從水中升起已成熟的蓮花，必定會因陽光照觸而開放，所以稱為將開放的蓮花。同樣地，因為在諸佛處得到授記，必定會無障礙地圓滿諸波羅蜜而覺悟，所以稱為將覺悟的有情為菩薩。因此說"作為將覺悟的有情......開始時"。或者這四道智稱為菩提，"我何時才能證得那菩提"如此希求而修行，因為執著于菩提，所以稱為菩薩。因此說"或作為執著于正覺的有情時"。 或者，菩提是指智慧，因為"通過它覺悟"，具有菩提的有情是菩薩，省略后詞如"具智有情"，意思是有智慧、具慧、智者的有情。因為從在諸佛足下發愿開始，那有情就是智者，不是愚癡者，所以是菩薩。如此依據具德者所生的名稱而說"作為菩薩時"。"味"是指樂味，即快樂。它以可意相為特徵，所以說"味是甜美相"。在此貪慾被調伏和斷除，所以涅槃稱為"調伏貪慾和斷除貪慾"。因此說"涅槃"等。其中"緣于"是就那個調伏、斷除貪的人以它為所緣而說的。第二和第三經的意義很明顯。 正覺前等經註釋完畢。 4-9. 沙門婆羅門等經註釋 107-112. 第四經中，"沙門性"是聖道，因為應該通過它前往，所以沙門性的目標是四種聖果，因此說"沙門性的目標是四種聖果"。"婆羅門性的目標"也是同樣的道理。因此說"另一個是它的同義詞"。或者說稱為聖道的沙門性因為應該前往而成為沙門性的目標，所以說"以沙門性的目標即是四道"。第五等經的意義很明顯。 沙門婆羅門等經註釋完畢。 10. 第二因緣經註釋 113. 第十經中，"趨向出離的業"是依止出離的業。"使之轉回"中的"之"字所指代的是果報，所以說"使那轉回"，意思是克服那果報而使之轉回。現在"之"字不僅指代果報，而且應當理解為指代貪慾之處的諸法及其果報，所以說"或當"等。"那些法"是指那些貪慾之處的法。"透見"是指透破煩惱而見得清楚明顯。 第二因緣經註釋完畢。 正覺品註釋完畢。 (12) 2. 墮惡趣品 1. 墮惡趣經註釋

1. Dutiyassa paṭhame apāyesu nibbattanasīlatāya apāyūpagā āpāyikāti āha 『『apāyaṃ gacchissantīti āpāyikā』』ti. Aññe brahmacārino sunivatthe supārute sumbhakapattadhare gāmanigamarājadhānīsu piṇḍāya caritvā jīvikaṃ kappente disvā sayampi tādisena ākārena tathāpaṭipajjanato 『『ahaṃ brahmacārī』』ti paṭiññaṃ dento viya hotīti āha 『『brahmacāripaṭiññoti brahmacāripaṭirūpako』』ti. 『『Ahampi bhikkhū』』ti vatvā uposathaṅgādīni pavisanto pana brahmacāripaṭiñño hotiyeva, tathā saṅghikaṃ lābhaṃ gaṇhanto. Tenāha 『『tesaṃ vā…pe… evaṃpaṭiñño』』ti. Akkosatīti 『『assamaṇosi, samaṇapaṭiññosī』』tiādinā akkosati. Paribhāsatīti 『『so tvaṃ 『hotu, muṇḍakasamaṇo aha』nti maññasi, idāni te assamaṇabhāvaṃ āropessāmī』』tiādinā vadanto paribhāsati.

Kilesakāmopi assādiyamāno vatthukāmantogadhoyeva, kilesakāmavasena ca tesaṃ assādanaṃ siyāti āha 『『kilesakāmena vatthukāme sevantassā』』ti. Kilesakāmenāti karaṇatthe karaṇavacanaṃ. Natthi dosoti assādetvā visayaparibhoge natthi ādīnavo, tappaccayā na koci antarāyoti adhippāyo. Pātabbataṃ āpajjatīti paribhuñjanakataṃ upagacchati. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjatīti attho. Pivitabbataṃ paribhuñjitabbatanti etthāpi kattuvaseneva attho veditabbo.

Āpāyikasuttavaṇṇanā niṭṭhitā.

1. Dullabhasuttavaṇṇanā

2. Dutiye parena katassa upakārassa anurūpappavatti attani kataṃ upakāraṃ upakārato jānanto vediyanto kataññū katavedīti āha 『『iminā mayhaṃ kata』』ntiādi.

Dullabhasuttavaṇṇanā niṭṭhitā.

1. Appameyyasuttavaṇṇanā

2. Tatiye sukhena metabboti yathā parittassa udakassa sukhena pamāṇaṃ gayhati, evameva 『『uddhato』』tiādinā yathāvuttehi aguṇaṅgehi samannāgatassa sukhena pamāṇaṃ gayhatīti, sukhena metabbo. Dukkhena metabboti yathā mahāsamuddassa dukkhena pamāṇaṃ gayhati, evameva 『『anuddhato』』tiādinā dassitehi guṇaṅgehi samannāgatassa dukkhena pamāṇaṃ gayhati, 『『anāgāmī nu kho khīṇāsavo nu kho』』ti vattabbataṃ gacchati, tenesa dukkhena metabbo. Pametuṃ na sakkotīti yathā ākāsassa na sakkā pamāṇaṃ gahetuṃ, evaṃ khīṇāsavassa, tenesa pametuṃ na sakkāti appameyyo.

Sārābhāvena tucchattā naḷo viya naḷo, mānoti āha 『『unnaḷoti uggatanaḷo』』ti, uṭṭhitatucchamānoti vuttaṃ hoti. Tenāha 『『tucchamānaṃ ukkhipitvā ṭhitoti attho』』ti. Mano hi seyyassa seyyoti sadisoti ca pavattiyā visesato tuccho. Cāpallenāti capalabhāvena, taṇhāloluppenāti attho. Mukharoti mukhena pharuso, pharusavācoti attho. Vikiṇṇavācoti visaṭavacano samphappalāpitāya apariyantavacano. Tenāha 『『asaññatavacano』』ti, divasampi niratthakavacanaṃ palāpīti vuttaṃ hoti. Cittekaggatārahitoti upacārappanāsamādhirahito caṇḍasote baddhanāvā viya anavaṭṭhitakiriyo. Bhantacittoti anavaṭṭhitacitto paṇṇāruḷhavālamigasadiso. Vivaṭindriyoti saṃvarābhāvena gihikāle viya asaṃvutacakkhādiindriyo.

Appameyyasuttavaṇṇanā niṭṭhitā.

1. Āneñjasuttavaṇṇanā

我來為您翻譯這段巴利文： 114. 第二品第一經中，因為有生於惡趣的習性而往惡趣，所以稱為"墮惡趣者"，因此說"將去惡趣故稱墮惡趣者"。看到其他梵行者穿著整齊、披著整潔、持托缽在村鎮王城托缽維生，自己也以這樣的形象如此行事，就像在宣稱"我是梵行者"，因此說"自稱梵行者是假冒梵行者"。說"我也是比丘"而受持布薩支等的人確實是自稱梵行者，同樣地，接受僧團利養的也是。因此說"或對他們......如此自稱"。"辱罵"是指以"你非沙門，自稱沙門"等方式辱罵。"誹謗"是指說"你想'好吧，我是剃頭沙門'，現在我要讓你顯出非沙門的本性"等這樣說話就是誹謗。 煩惱欲被享受時也包含在事欲之中，而且通過煩惱欲來享受它們，所以說"以煩惱欲享受事欲者"。"以煩惱欲"是具格的工具用法。"無過失"是指在享受后對境界受用無過患，意思是因此沒有任何障礙。"成為可飲"是指達到可受用性。這裡"pā"字是受用義，而"tabba"詞是作者義，意思是隨意受用。在"可飲、可受用"中也應當以作者的方式理解意義。 墮惡趣經註釋完畢。 2. 難得經註釋 115. 第二經中，對他人所作的幫助以相應方式回報，知道並感受對自己所作的幫助是幫助的人是知恩和知恩報的，因此說"此人對我所作"等。 難得經註釋完畢。 3. 不可量經註釋 116. 第三經中，"易測量"是指就像少量水容易測量一樣，具足"高舉"等所說不善分的人容易測量，所以是易測量。"難測量"是指就像大海難以測量一樣，具足以"不高舉"等所顯示的功德分的人難以測量，達到"是阿那含或是漏盡者嗎"這樣的可議論性，因此他是難測量。"不能測量"是指就像不能測量虛空一樣，對漏盡者也是如此，因此他不能被測量而稱為不可量。 因為實質上是空虛的，所像蘆葦一樣是蘆葦，即慢，所以說"高舉是升起蘆葦"，意思是說升起空虛的慢。因此說"意思是舉起空虛的慢而住"。因為意以"我勝、我等、我劣"的方式運作所以特別空虛。"輕率"是指輕浮性，意思是貪慾躁動。"多言"是指口粗暴，意思是粗惡語。"散亂語"是指散漫的言語，因為無意義的談話而言語無邊際。因此說"不自製語"，意思是說整天說無意義的話。"無心一境性"是指缺乏近行定和安止定，像繫在急流中的船一樣行為不穩定。"心散亂"是指心不安定，像跑上樹的猴子一樣。"諸根開放"是指因為缺乏防護，像在家時一樣眼等諸根不防護。 不可量經註釋完畢。 4. 不動經註釋

1. Catutthe saha byayati gacchatīti sahabyo, sahapavattanako. Tassa bhāvo sahabyatā, sahapavattīti āha 『『sahabhāvaṃ upapajjatī』』ti. 『『Yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ, taṃ sabbaṃ khepetvā nirayampi gacchatī』』tiādivacanato arūpabhavato cutassa apāyūpapatti vuttā viya dissatīti tannivattanatthaṃ bhagavato adhippāyaṃ vivaranto 『『sandhāyabhāsitamidaṃ vacana』』nti dīpeti 『『nirayādīhi avippamuttattā』』tiādinā. Na hi tassa upacārajjhānato balavataraṃ akusalaṃ atthīti. Iminā tato cavantānaṃ upacārajjhānameva paṭisandhijanakaṃ kammanti dīpeti. Adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha 『『adhikappayogo』』ti. Sesamettha uttānameva.

Āneñjasuttavaṇṇanā niṭṭhitā.

1. Vipattisampadāsuttavaṇṇanā

2. Pañcame dinnanti deyyadhammasīsena dānaṃ vuttanti āha 『『dinnassa phalābhāvaṃ sandhāya vadatī』』ti. Dinnaṃ pana annādivatthuṃ kathaṃ paṭikkhipati. Esa nayo 『『yiṭṭhaṃ huta』』nti etthāpi. Mahāyāgoti sabbasādhāraṇaṃ mahādānaṃ. Paheṇakasakkāroti pāhunakānaṃ kātabbasakkāro. Phalanti ānisaṃsaphalaṃ nissandaphalañca. Vipākoti sadisaphalaṃ. Paraloke ṭhitassa ayaṃ loko natthīti paraloke ṭhitassa kammunā laddhabbo ayaṃ loko na hoti. Idhaloke ṭhitassapi paraloko natthīti idhaloke ṭhitassa kammunā laddhabbo paraloko na hoti. Tattha kāraṇamāha 『『sabbe tattha tattheva ucchijjantī』』ti. Ime sattā yattha yattha bhavayonigatiādīsu ṭhitā, tattha tattheva ucchijjanti, dvayavināsena vinassanti.

Phalābhāvavasenāti mātāpitūsu sammāpaṭipattimicchāpaṭipattīnaṃ phalassa abhāvavasena 『『natthi mātā, natthi pitā』』ti vadati, na mātāpitūnaṃ, nāpi tesu sammāpaṭipattimicchāpaṭipattīnaṃ abhāvavasena tesaṃ lokapaccakkhattā. Pubbuḷakassa viya imesaṃ sattānaṃ uppādo nāma kevalo, na ca khanapubbakoti dassanatthaṃ 『『natthi sattā opapātikā』』ti vuttanti āha 『『cavitvā uppajjanakā sattā nāma natthīti vadatī』』ti. Sayaṃ abhiññā sacchikatvā pavedentīti ye imañca lokaṃ parañca lokaṃ abhivisiṭṭhāya paññāya sayaṃ paccakkhaṃ katvā pavedenti, te natthīti sabbaññubuddhānaṃ abhāvaṃ dīpeti.

Vipattisampadāsuttavaṇṇanā niṭṭhitā.

6-7. Apaṇṇakasuttādivaṇṇanā

119-120. Chaṭṭhe chahi talehi samannāgato pāsakoti catūsu passesu cattāri talāni, dvīsu koṭīsu dve talānīti evaṃ chahi talehi samannāgato pāsakakīḷāpasutānaṃ maṇisadiso pāsakaviseso. Sattamaṃ uttānameva.

Apaṇṇakasuttādivaṇṇanā niṭṭhitā.

1. Paṭhamasoceyyasuttavaṇṇanā

2. Aṭṭhame sucibhāvoti kilesāsucivigamena suddhabhāvo asaṃkiliṭṭhabhāvo, atthato kāyasucaritādīni.

Paṭhamasoceyyasuttavaṇṇanā niṭṭhitā.

1. Dutiyasoceyyasuttavaṇṇanā

2. Navame samucchedavasena pahīnasabbakāyaduccaritatāya kāye, kāyena vā suci kāyasuci. Tenāha 『『kāyadvāre』』tiādi. Soceyyasampannanti paṭippassaddhakilesattā parisuddhāya soceyyasampattiyā upetaṃ. Ninhātā aggamaggasalilena vikkhālitā pāpā etenāti ninhātapāpako, khīṇāsavo. Tenāha 『『khīṇāsavova kathito』』ti.

Dutiyasoceyyasuttavaṇṇanā niṭṭhitā.

1. Moneyyasuttavaṇṇanā

我來為您翻譯這段巴利文： 117. 第四經中，"共行"是指一起進行，一起活動。它的狀態是共行性，共同活動，因此說"生起共同狀態"。因為"只要那些天人的壽量，全部用盡后也會去地獄"等說法，似乎說到了從無色界死後投生惡趣，爲了避免這種理解，解釋世尊的意趣說"這是就......而說的"，以"因為未脫離地獄等"等來說明。因為他沒有比近行定更強的不善。這表明從那裡死後，近行定就是能產生結生的業。"增勝"是通過它而特別運作，是殊勝的應作之事。因此說"增上加行"。這裡其餘的很明顯。 不動經註釋完畢。 5. 失敗圓滿經註釋 118. 第五經中，"所施"是以應施物為首而說佈施，因此說"是就所施之果的不存在而說"。但是怎麼否定所施的食物等物品呢。這個道理在"祭祀、供養"中也是一樣。"大祭祀"是對一切普遍的大布施。"贈禮恭敬"是對客人應作的恭敬。"果"是功德果和等流果。"異熟"是同類果。"對在他世的人，此世不存在"是指對住在他世的人，依業應得的此世不存在。"對在此世的人，他世也不存在"是指對住在此世的人，依業應得的他世不存在。關於這點他說明原因："一切在各處都斷滅"。這些眾生無論住在哪個生存、生處、趣處等，就在那裡斷滅，以兩者滅而消失。 "以無果的方式"是指對父母正行邪行的果不存在的方式而說"無母，無父"，不是說無父母，也不是說對他們無正行邪行，因為他們是世間明顯可見的。爲了顯示這些眾生的生起只是如水泡一樣，而非前後相續，所以說"無化生眾生"，因此說"他說沒有死後再生的眾生"。"自己證知后宣說"是說那些以殊勝智慧自己親證此世他世后宣說的人不存在，表明否定一切知佛的存在。 失敗圓滿經註釋完畢。 6-7. 無錯誤經等註釋 119-120. 第六經中，"具有六面的骰子"是指四邊有四個面，兩端有兩個面，如此具有六個面的骰子，是投擲骰子游戲者用的像寶珠一樣的特殊骰子。第七經意義明顯。 無錯誤經等註釋完畢。 8. 第一清凈經註釋 121. 第八經中，"清凈性"是指通過離煩惱不凈而清凈的狀態，無染污的狀態，就是身善行等。 第一清凈經註釋完畢。 9. 第二清凈經註釋 122. 第九經中，因斷除方式已斷一切身惡行而在身上，或以身而清凈為身清凈。因此說"在身門"等。"具足清凈"是因為煩惱已寂滅而具足清凈的圓滿。"已洗凈惡者"是以最上道水洗凈、已清洗惡的人，即漏盡者。因此說"說的就是漏盡者"。 第二清凈經註釋完畢。 10. 牟尼經註釋

1. Dasame munino bhāvā moneyyāni, yehi dhammehi ubhayahitamunanato muni nāma hoti, te munibhāvakarā moneyyā paṭipadā dhammā eva vuttā. Munino vā etāni moneyyāni, yathāvuttadhammā eva. Tattha yasmā kāyena akattabbassa akaraṇaṃ, kattabbassa ca karaṇaṃ , 『『atthi imasmiṃ kāye kesā』』tiādinā (dī. ni. 2.377; ma. ni. 1.110; saṃ. ni. 4.127; khu. pā. 3.dvattiṃsākāra) kāyasaṅkhātassa ārammaṇassa jānanaṃ, kāyassa ca samudayato atthaṅgamato assādato ādīnavato nissaraṇato ca yāthāvato parijānanatā, tathā parijānanavasena pana pavatto vipassanāmaggo, tena ca kāye chandarāgassa pajahanaṃ, kāyasaṅkhāraṃ nirodhetvā pattabbasamāpatti vā, sabbe ete kāyamukhena pavattā moneyyappaṭipadā dhammā kāyamoneyyaṃ nāma. Tasmā tamatthaṃ dassetuṃ 『『katamaṃ kāyamoneyyaṃ? Tividhakāyaduccaritassa pahānaṃ kāyamoneyyaṃ, tividhakāyasucaritampi kāyamoneyya』』ntiādinā (mahāni. 14) pāḷi āgatā. Idhāpi teneva pāḷinayena atthaṃ dassento 『『tividhakāyaduccaritappahānaṃ kāyamoneyyaṃ nāmā』』tiādimāha.

Idāni 『『katamaṃ vacīmoneyyaṃ? Catubbidhavacīduccaritassa pahānaṃ vacīmoneyyaṃ, catubbidhaṃ vacīsucaritaṃ, vācārammaṇe ñāṇaṃ, vācāpariññā, pariññāsahagato maggo, vācāya chandarāgassa pahānaṃ, vacīsaṅkhāranirodho dutiyajjhānasamāpatti vacīmoneyya』』nti imāya pāḷiyā vuttamatthaṃ atidīpento 『『vacīmoneyyepi eseva nayo』』tiādimāha. Tattha copanavācañceva saddavācañca ārabbha pavattā paññā vācārammaṇe ñāṇaṃ. Tassā vācāya samudayādito parijānanaṃ vācāpariññā.

『『Katamaṃ manomoneyyaṃ? Tividhamanoduccaritassa pahānaṃ manomoneyyaṃ, tividhaṃ manosuccaritaṃ, manārammaṇe ñāṇaṃ, manapariññā, pariññāsahagato maggo, manasmiṃ chandarāgassa pahānaṃ, cittasaṅkhāranirodho saññāvedayitanirodhasamāpatti manomoneyya』』nti imāya pāḷiyā āgatanayena atthaṃ vibhāvento 『『manomoneyyepi imināva nayena atthaṃ ñatvā』』tiādimāha. Tattha ca ekāsītividhaṃ lokiyacittaṃ ārabbha pavattañāṇaṃ manārammaṇe ñāṇaṃ. Tassa samudayādito parijānanaṃ manapariññāti ayaṃ viseso.

Moneyyasuttavaṇṇanā niṭṭhitā.

Āpāyikavaggavaṇṇanā niṭṭhitā.

(13) 3. Kusināravaggo

1-2. Kusinārasuttādivaṇṇanā

124-125. Tatiyassa paṭhame taṇhāgedhena gathitoti taṇhābandhanena baddho. Taṇhāmucchanāyāti taṇhāya vasena mucchāpattiyā. Mucchitoti mucchaṃ mohaṃ pamādaṃ āpanno. Ajjhopannoti adhiopanno. Taṇhāya adhibhavitvā ajjhotthaṭo gilitvā pariniṭṭhapetvā viya ṭhito. Tenāha 『『ajjhopannoti taṇhāya gilitvā pariniṭṭhapetvā pavatto』』ti. Anādīnavadassāvīti gathitādibhāvena paribhoge ādīnavamattampi na passati. Nissaraṇapaññoti ayamattho āhāraparibhogeti tattha payojanaparicchedikā 『『yāvadeva imassa kāyassa ṭhitiyā』』tiādinā (ma. ni. 1.23; 2.24; 3.75; saṃ. ni. 4.120; a. ni. 6.58; 8.9) pavattā āhārapaṭibaddhachandarāganissaraṇabhūtā paññā assa atthīti nissaraṇapañño. Sesamettha uttānameva. Dutiye natthi vattabbaṃ.

Kusinārasuttādivaṇṇanā niṭṭhitā.

1. Gotamakacetiyasuttavaṇṇanā

我來為您翻譯這段巴利文： 123. 第十經中，"牟尼性"是牟尼的狀態，通過這些法而二種利益的思量而稱為牟尼，說的就是這些成就牟尼狀態的、牟尼道的諸法。或者這些是牟尼的牟尼性，就是如前所說的諸法。其中，因為身體不應作的不作，應作的則作；如"此身中有發"等所說觀察稱為身的所緣；如實了知身的集起、消失、味著、過患、出離；以如此了知方式轉起的觀道；由此而斷除對身的欲貪；或者止息身行而證得的禪定，所有這些以身為門而轉起的牟尼道法稱為身牟尼性。因此爲了顯示這個意義，經文說："什麼是身牟尼性？斷除三種身惡行是身牟尼性，三種身善行也是身牟尼性"等。這裡也是按照這個經文方式顯示意義而說"斷除三種身惡行稱為身牟尼性"等。 現在爲了進一步闡明經文所說的"什麼是語牟尼性？斷除四種語惡行是語牟尼性，四種語善行、關於語所緣的智、遍知語、伴隨遍知的道、斷除對語的欲貪、止息語行、第二禪定是語牟尼性"的意義，說"在語牟尼性中也是這個道理"等。其中，關於表達語和聲音語而轉起的智慧是關於語所緣的智。從集起等遍知那語是語遍知。 按照"什麼是意牟尼性？斷除三種意惡行是意牟尼性，三種意善行、關於意所緣的智、遍知意、伴隨遍知的道、斷除對意的欲貪、止息心行、想受滅定是意牟尼性"這段經文所來的方式解釋意義，說"在意牟尼性中也應以這樣的方式了知意義"等。其中，關於八十一種世間心而轉起的智是關於意所緣的智。從集起等遍知它是意遍知，這是特殊之處。 牟尼經註釋完畢。 墮惡趣品註釋完畢。 (13) 3. 拘尸那羅品 1-2. 拘尸那羅經等註釋 124-125. 第三品第一經中，"被貪慾纏縛"是被貪慾束縛所繫縛。"貪慾昏迷"是因貪慾而達到昏迷狀態。"迷醉"是達到迷醉、愚癡、放逸。"耽溺"是被征服。為貪慾所征服、壓制，如吞噬后而住立。因此說"耽溺是被貪慾吞噬后而轉起"。"不見過患"是因為纏縛等狀態而連一點受用過患都不見。"有出離慧"是指對食物受用等這方面有以"只是爲了此身住立"等方式運作的、成為脫離與食物相關的欲貪的、限定目的的慧。這裡其餘的很明顯。第二經無可說。 拘尸那羅經等註釋完畢。 3. 喬答摩支提經註釋

1. Tatiye sambahulāti pañcasatamattā. Pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ passamānā bhagavato santike pabbajitvā na cirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ – 『『yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma. Bhagavā hi itthiliṅgādīni tīṇi liṅgāni, nāmādīni cattāri padāni, paṭhamādayo satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī』』ti, te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. Te sandhāya vuttaṃ 『『sambahulā kira brāhmaṇapabbajitā…pe… dhammassavanaṃ na gacchantī』』ti. Mukhapaṭiññaṃ gahetvāti 『『saccaṃ kira tumhe, bhikkhave』』tiādinā tamatthaṃ paṭipucchitvā 『『saccaṃ bhagavā』』ti tehi bhikkhūhi vuttaṃ paṭivacanaṃ gahetvā. Tañhi attano mukheneva paṭiññātattā 『『mukhapaṭiññā』』ti vuccati.

Nevaāgataṭṭhānaṃ na gataṭṭhānaṃ addasaṃsu. Kasmā? Aññāṇato. Te kira tassa suttassa atthaṃ na jāniṃsu. Tesañhi tasmiṃ samaye vicitranayaṃ desanāvilāsayuttampi taṃ suttaṃ ghanaputhulena dussapaṭṭena mukhaṃ baddhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. Nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkheyyāni pāramiyo pūretvā sabbaññutaṃ patto, so kasmā yathā te na jānanti, tathā desetīti? Tesaṃ mānabhañjanatthaṃ. Bhagavā hi 『『abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātu』』nti tesaṃ sutapariyattiṃ nissāya uppannaṃ aṭṭhuppattiṃ katvā desanākusalo mānabhañjanatthaṃ 『『sabbadhammamūlapariyāya』』ntiādinā mūlapariyāyasuttaṃ (ma. ni.

我來為您翻譯這段巴利文： 126. 第三經中，"眾多"是指大約五百人。據說有五百位通達三吠陀的婆羅門，後來聽聞世尊說法，看到欲樂的過患和出離的功德，在世尊處出家，不久就學完了所有佛語，依據所學而生起慢心："世尊所說的，我們很快就能知道。因為世尊除了陰性等三種性、名等四種語句、第一等七種語尾變化外什麼都不說，這樣說了之後對我們來說就沒有所謂的難解之詞。"他們對世尊不恭敬，從那時起就不經常去親近世尊和聽法。關於他們所以說"據說眾多婆羅門出家者......不去聽法"。"取得口頭承認"是指以"諸比丘,你們是否真的"等詢問那件事，取得那些比丘"是的,世尊"這樣的回答。因為那是他們親口承認的，所以稱為"口頭承認"。 他們既看不到已來之處也看不到已去之處。為什麼？因為不知。據說他們不知道那部經的意義。對他們來說，那時那部經雖然具有種種方法和說法的優美，卻像用厚重的布包住口而放在前面的可口食物。難道世尊不是爲了讓他人了知自己所說之法而圓滿四阿僧祗及十萬劫的諸波羅蜜而證得一切智嗎，為什麼他要這樣說讓他們不能知道呢？是爲了破除他們的慢心。因為世尊想："這些人不能不破除這慢的障礙而證得道或果"，以他們依所聞教理而生起的[慢心]為緣起，善巧說法者爲了破除慢心而用"一切法根本法"等方式說示根本法經。

1.1) abhāsi.

Sammāsambuddho『『mayhaṃ kathā niyyātī』』ti mukhasampattameva kathetīti cintayiṃsūti idaṃ aṅguttarabhāṇakānaṃ vaḷañjanakatantinīhārena vuttaṃ. Majjhimabhāṇakā pana evaṃ vadanti – evaṃ mānabhañjanatthaṃ desitañca pana taṃ suttaṃ sutvā te bhikkhū 『『taṃyeva kira pathaviṃ diṭṭhigatiko sañjānāti, sekhopi arahāpi tathāgatopi abhijānāti, ki nāmidaṃ kathaṃ nāmida』』nti cintentā 『『pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulā』』ti uddhatadāṭhā viya sappā nimmadā hutvā buddhūpaṭṭhānañca dhammassavanañca sakkaccaṃ agamaṃsu. Tena samayena dhammasabhāyaṃ sannisinnā bhikkhū 『『aho buddhānaṃ ānubhāvo, te nāmabrāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā』』ti kathaṃ samuṭṭhāpesuṃ. Taṃ sutvā bhagavā 『『na, bhikkhave, idāneva, pubbepi ahaṃ evaṃ ime mānapaggahitasīse carante nihatamāne akāsi』』nti vatvā atītaṃ āharanto 『『bhūtapubbaṃ, bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. Paṇḍitamāṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārentī』』tiādinā jātakaṃ kathesi.

Taṃ sutvā te bhikkhū 『『pubbepi mayaṃ māneneva upahatā』』ti bhiyyosomattāya nihatamānā hutvā attano upakārakammaṭṭhānaparāyaṇā ahesuṃ. Tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā idaṃ gotamakasuttaṃ kathesi. Idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyeva āsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti.

Abhiññāyāti kusalādibhedaṃ khandhādibhedañca desetabbaṃ dhammaṃ, veneyyānañca āsayānusayacariyādhimuttiādibhedaṃ, tassa ca nesaṃ desetabbappakāraṃ yāthāvato abhijānitvāti attho. Ime pañcakkhandhā dvādasāyatanānītiādi panettha nidassanamattaṃ vuttanti veditabbaṃ. Sappaccayanti sakāraṇaṃ, veneyyānaṃ ajjhāsayena vā pucchāya vā aṭṭhuppattiyā vā sanimittaṃ hetūdāharaṇasahitañcāti attho. Rāgādīnaṃ paṭiharaṇaṃ paṭihāriyaṃ, tadeva pāṭihāriyaṃ, saha pāṭihāriyenāti sappāṭihāriyaṃ. Rāgādippaṭisedhanavaseneva hi satthā dhammaṃ deseti. Tenāha 『『paccanīkapaṭiharaṇena sappāṭihāriyameva katvā』』ti. Apare pana 『『yathārahaṃ iddhiādesanānusāsanipāṭihāriyasahita』』nti vadanti anusāsanipāṭihāriyarahitā desanā natthīti katvā. Sesamettha uttānameva.

Gotamakacetiyasuttavaṇṇanā niṭṭhitā.

1. Bharaṇḍukālāmasuttavaṇṇanā

我來為您翻譯這段巴利文： 1.1) 說法。 "正等覺者'我的說法成功'而只是對著口說"這樣他們想，這是按照增支部誦者的流傳傳統方式所說。但中部誦者這樣說 - 聽了那為破除慢心而說的經后，那些比丘想："據說見取者只是認知那地，有學、阿羅漢、如來也證知，這是什麼，這怎麼回事"，[又想]："以前我們很快就知道世尊所說的任何事，但現在我們不知道不見這根本法經的邊際或極限，啊，諸佛確實不可量、無與倫比"，像被拔掉毒牙的蛇一樣失去傲慢，恭敬地去親近佛陀和聽法。那時在法堂集會的比丘們說："啊，佛陀的威力，那些婆羅門出家者如是為慢心所醉，被世尊以根本法的開示而使其慢心被滅"而開始談論。聽到這個，世尊說："諸比丘，不僅是現在，過去我也曾使這些高舉慢心的人們慢心被滅"，然後引述過去事說："諸比丘，從前在波羅奈（現在的瓦拉納西）住著一位有名的婆羅門，通達三吠陀、聲明學、儀軌學、字源學、第五部的歷史、專精詞句、文法、順世論和大人相，他教導五百位學生咒語。聰明的學生們學得多、學得快，而且很好地記憶"等等講述本生故事。 聽了這個，那些比丘[想]："過去我們也因慢心而受損"，更加慢心被滅，專注于對自己有益的業處。之後世尊一時巡行諸國，到達毗舍離（現在的吠舍利）住在喬答摩支提，知道這五百位比丘的智慧成熟而說這喬答摩支提經。聽了這經后，那五百位比丘就在那座位上與無礙解智一起證得阿羅漢果。 "通知"是指如實證知應說的善等差別、蘊等差別之法，所化眾生的意樂、隨眠、行為、勝解等差別，以及對他們應說的方式，這是意思。這裡應知"這五蘊、十二處"等只是舉例說明。"有緣"是有因，即依所化眾生的意樂或問題或緣起而有因緣、有譬喻，這是意思。對治是對治貪等，那就是神變，與神變一起是有神變。因為導師是以對治貪等的方式說法。因此說"以對治對立而作成有神變"。但其他人說"適當地具有神通、記說、教誡神變"，因為沒有離開教誡神變的說法。這裡其餘的很明顯。 喬答摩支提經註釋完畢。 4. 跋蘭托迦藍經註釋

1. Catutthe āḷārakālāmakāleti āḷārakālāmānaṃ dharamānakāle. Pariññanti pahānapariññaṃ. Sā hi samatikkamo, na itarā. Tenāha 『『pariññā nāma samatikkamo』』ti. Ettha ca paṭhamo satthā rūpāvacarasamāpattilābhī daṭṭhabbo, dutiyo arūpāvacarasamāpattilābhī, tatiyo sammāsambuddho daṭṭhabbo. Vuttañhetaṃ puggalapaññattiyaṃ (pu. pa. 130) –

『『Yvāyaṃ satthā kāmānaṃ pariññaṃ paññāpeti, na rūpānaṃ pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, rūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, na vedanānaṃ pariññaṃ paññāpeti, arūpāvacarasamāpattiyā lābhī satthā tena daṭṭhabbo. Yvāyaṃ satthā kāmānañca pariññaṃ paññāpeti, rūpānañca pariññaṃ paññāpeti, vedanānañca pariññaṃ paññāpeti, sammāsambuddho satthā tena daṭṭhabbo』』ti.

Tattha titthiyā samayaṃ jānantā kāmānaṃ pariññaṃ paññāpeyyuṃ paṭhamajjhānaṃ vadamānā. Rūpānaṃ pariññaṃ paññāpeyyuṃ arūparāgaṃ vadamānā. Vedanāpariññaṃ paññāpeyyuṃ asaññārāgaṃ vadamānā. Te pana 『『idaṃ nāma paṭhamajjhānaṃ, ayaṃ rūpabhavo, ayaṃ asaññābhavo』』tipi na jānanti. Te paññāpetuṃ asakkontāpi kevalaṃ 『『paññāpemā』』ti vadanti. Tathāgato pana kāmānaṃ pariññaṃ anāgāmimaggena paññāpeti, rūpavedanānaṃ arahattamaggena. Evamettha dve janā bāhirakā, eko sammāsambuddhoti imasmiṃ loke tayo satthāro nāma.

Bharaṇḍukālāmasuttavaṇṇanā niṭṭhitā.

1. Hatthakasuttavaṇṇanā

2. Pañcame abhikkantāti atikkantā, vigatāti atthoti āha 『『khaye dissatī』』ti. Teneva hi 『『nikkhanto paṭhamo yāmo』』ti anantaraṃ vuttaṃ. Abhikkantataroti ativiya kantataro. Tādiso ca sundaro bhaddako nāma hotīti āha 『『sundare dissatī』』ti. Koti devanāgayakkhagandhabbādīsu ko katamo? Meti mama. Pādānīti pāde. Iddhiyāti imāya evarūpāya deviddhiyā. Yasasāti iminā edisena parivārena paricchedena. Jalanti vijjotamāno. Abhikkantenāti ativiya kantena kamanīyena abhirūpena. Vaṇṇenāti chavivaṇṇena sarīravaṇṇanibhāya. Sabbā obhāsayaṃ disāti dasa disā pabhāsento, cando viya sūriyo viya ca ekobhāsaṃ ekālokaṃ karontoti gāthāya attho. Abhirūpeti uḷārarūpe sampannarūpe. Abbhanumodaneti sampahaṃsane . Idha panāti 『『abhikkantāya rattiyā』』ti etasmiṃ pade. Tenāti sundarapariyāyattā. Khaye vā idha abhikkantasaddo daṭṭhabbo, tena 『『abhikkantāya parikkhīṇāya rattiyā』』ti vuttaṃ hoti.

Rūpāyatanādīsūti ādisaddena akkharādīnaṃ saṅgaho daṭṭhabbo. Suvaṇṇavaṇṇoti suvaṇṇacchavīti ayamettha atthoti āha 『『chaviya』』nti. Tathā hi vuttaṃ 『『kañcanasannibhattaco』』ti (ma. ni.

我來為您翻譯這段巴利文： 127. 第四經中，"阿羅羅迦藍時期"是指阿羅羅迦藍還在世的時期。"遍知"是指斷遍知。因為那是超越，不是其他[遍知]。因此說"遍知就是超越"。這裡應視第一個導師為得色界定者，第二個為得無色界定者，第三個應視為正等覺者。這在《人施設論》中說： "若有導師施設欲的遍知，不施設色的遍知，不施設受的遍知，應視為得色界定的導師。若有導師施設欲的遍知和色的遍知，不施設受的遍知，應視為得無色界定的導師。若有導師施設欲的遍知、色的遍知和受的遍知，應視為正等覺導師。" 其中，外道知道教理時，說初禪而施設欲的遍知。說無色貪而施設色的遍知。說無想貪而施設受的遍知。但他們連"這是初禪，這是色有，這是無想有"都不知道。他們雖不能施設卻只是說"我們施設"。但如來以不還道施設欲的遍知，以阿羅漢道[施設]色受的遍知。如是這裡兩人是外道，一個是正等覺者，在這世間稱為三位導師。 跋蘭托迦藍經註釋完畢。 5. 訶德迦經註釋 128. 第五經中，"已過"是已經過去、已消失的意思，所以說"見於盡"。因此接著說"初夜已過"。"更美妙"是極為可愛。那樣的就是美好、吉祥，所以說"見於妙"。"是誰"是在諸天、龍、夜叉、乾闥婆等中是誰？"我的"是我的。"雙足"是雙腳。"神通"是以這樣的天神通。"威德"是以這樣的眷屬範圍。"光耀"是照耀。"殊妙"是極為可愛、令人喜愛、美好。"容色"是膚色、身色光澤。"照亮一切方"是照耀十方，如月亮、太陽般使[一切]成為一光、一明，這是偈頌的意思。"美好"是殊勝相貌、具足相貌。"隨喜"是使歡喜。"在這裡"是指"已過之夜"這個詞。"以那個"是因為是妙的同義詞。或者這裡"已過"字應見於盡義，因此說"已過即已盡之夜"。 "於色處等"是等字應見包括字等。"金色"是金膚，這是這裡的意思，所以說"膚"。如是說"金色面板"。

2.399; su. ni. 556). Saññūḷhāti sambandhitā, ganthitāti attho. Vaṇṇāti guṇavaṇṇāti āha 『『thutiya』』nti, thomanāyanti attho. Kulavaggeti khattiyādikulakoṭṭhāse. Tattha 『『accho vippasanno』』tiādinā vaṇṇitabbaṭṭhena vaṇṇo, chavi. Vaṇṇanaṭṭhena abhitthavaṭṭhena vaṇṇo, thuti. Aññamaññaṃ asaṅkarato vaṇṇetabbato ṭhapetabbato vaṇṇo, khattiyādikulavaggo. Vaṇṇīyati ñāpīyati etenāti vaṇṇo, ñāpakakāraṇaṃ. Vaṇṇanato thūlarassādibhāvena upaṭṭhānato vaṇṇo, saṇṭhānaṃ. Mahantaṃ khuddakaṃ majjhimanti vaṇṇetabbato pamitabbato vaṇṇo, pamāṇaṃ. Vaṇṇīyati cakkhunā passīyatīti vaṇṇo, rūpāyatananti evaṃ tasmiṃ tasmiṃ atthe vaṇṇasaddassa pavatti veditabbā. Soti vaṇṇasaddo. Chaviyā daṭṭhabbo rūpāyatane gayhamānassapi chavimukheneva gahetabbato. Chavigatā pana vaṇṇadhātu eva 『『suvaṇṇavaṇṇo』』ti ettha vaṇṇaggahaṇena gahitāti apare.

Kevalaparipuṇṇanti ekadesampi asesetvā niravasesatova paripuṇṇanti ayamettha atthoti āha 『『anavasesatā attho』』ti. Kevalakappāti kappa-saddo nipāto padapūraṇamattaṃ, 『『kevalaṃ』』icceva attho. Kevalasaddo ca bahulavācīti āha 『『yebhuyyatā attho』』ti. Keci pana 『『īsakaṃ asamattaṃ kevalaṃ kevalakappa』』nti vadanti. Anavasesattho ettha kevalasaddo siyā, anatthantarena pana kappasaddena padavaḍḍhanaṃ kataṃ 『『kevalā eva kevalakappā』』ti. Tathā vā kappanīyattā paññapetabbattā kevalakappā. Abyāmissatā vijātiyena asaṅkaro suddhatā. Anatirekatā taṃparamatā visesābhāvo. Kevalakappanti kevalaṃ daḷhaṃ katvāti attho. Kevalaṃ vuccati nibbānaṃ sabbasaṅkhatavivittattā, taṃ etassa adhigataṃ atthīti kevalī, sacchikatanirodho khīṇāsavo.

Kappa-saddo panāyaṃ saupasaggo anupasaggo cāti adhippāyena okappaniyapade labbhamānaṃ okappasaddamattaṃ nidasseti, aññathā kappasaddassa atthuddhāre okappaniyapadaṃ anidassanameva siyā. Samaṇakappehīti vinayasiddhehi samaṇavohārehi. Niccakappanti niccakālaṃ. Paññattīti nāmaṃ. Nāmañhetaṃ tassa āyasmato, yadidaṃ kappoti. Kappitakesamassūti kattariyā cheditakesamassu. Dvaṅgulakappoti majjhanhikavelāya vītikkantāya dvaṅgulatāvikappo. Lesoti apadeso. Anavasesaṃ pharituṃ samatthassa obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasseva pharatīti dassetuṃ samantattho kappasaddo gahitoti āha 『『anavasesaṃ samantato』』ti.

Ābhāya pharitvāti vatthamālālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā. Devatānañhi sarīrobhāsaṃ dvādasayojanamattaṃ ṭhānaṃ. Tato bhiyyopi pharitvā tiṭṭhati, tathā vatthābharaṇādisamuṭṭhitā pabhā.

Hatthakasuttavaṇṇanā niṭṭhitā.

1. Kaṭuviyasuttavaṇṇanā

2. Chaṭṭhe gāvīnaṃ kayavikkayavasena yogo etthāti goyogo, kayavikkayaṃ karonto gāvīhi yujjanti etthāti vā goyogo, gāvīnaṃ vikkayaṭṭhānaṃ. Tattha jāto pilakkharukkho goyogapilakkho, tasmiṃ. Samīpatthe cetaṃ bhummavacanaṃ. Tenāha 『『gāvīnaṃ vikkayaṭṭhāne uṭṭhitapilakkhassa santike』』ti. Ritto assādo etassāti rittassādo. Tenāha 『『jhānasukhābhāvena rittassāda』』nti. Sesamettha uttānameva.

Kaṭuviyasuttavaṇṇanā niṭṭhitā.

1. Dutiyaanuruddhasuttavaṇṇanā

我來為您翻譯這段巴利文： 2.399及《經集》556）。"組合"是連線、繫結的意思。"色"是功德色，所以說"讚歎"，意思是稱讚。"種姓類"是剎帝利等種姓部分。其中"清凈透明"等所說的意義上的色是膚色。以稱讚、稱揚的意義上的色是讚歎。以互不混雜而應稱述、安立的意義上的色是剎帝利等種姓類。以它能使人知道而稱為色，即能知的因。以呈現粗細等狀態的意義上的色是形狀。以大小中等而可稱述、可測量的意義上的色是度量。以能被眼睛所見而稱為色，即色處，應如是了知色字在各種意義上的用法。"那個"是指色字。應見於膚色，因為即使取於色處也應從膚色方面取。但有人說在"金色"中以色字所取的是屬於膚色的色界。 "完全圓滿"是一點也不遺留而完全圓滿，這是這裡的意思，所以說"意思是無餘"。"完全"中的"kappa"字是虛詞，只是填詞，意思就是"完全"。而完全字表示眾多，所以說"意思是大部分"。有些人則說"稍微不完整是完全"。這裡完全字可能是無餘義，但用無別義的kappa字增詞而成"完全就是完全"。或者因為可以構想、可以施設而稱完全。"不混雜"是與異類不混雜的清凈。"不超過"是以那為最高而無殊勝。"完全"意思是完全堅固。完全說的是涅槃，因為遠離一切有為法，他已證得那個，所以稱完全者，即已證滅的漏盡者。 這個kappa字有帶字首和不帶字首的，以此意趣只是舉出在"應信"詞中所得的帶o字首的kappa字作為例子，否則在解釋kappa字的意義時就不會舉出"應信"詞作為例子。"沙門習慣"是律中成立的沙門稱呼。"常習"是常時。"名稱"是名字。"這是那位尊者的名字，即是kappa"。"修剪發須"是用剪刀剪除的發須。"二指許"是正午時過後二指影的允許。"託詞"是借口。爲了顯示即使能遍滿無餘的光明也可能因某些原因只遍滿一部分，但這個遍滿一切，所以取kappa字表示普遍義，因此說"無餘普遍"。 "以光明遍滿"是以衣服、花鬘、裝飾、身體所發的光明遍滿。因為諸天的身光能遍滿十二由旬的範圍。從那裡更遠地遍滿而住，如是衣服、裝飾等所發的光明。 訶德迦經註釋完畢。 6. 伽偷維耶經註釋 129. 第六經中，"牛交易"是在此有牛的買賣交易，或在此以牛交易而進行買賣，即牛的銷售處。在那裡生長的楓樹是牛交易楓樹，在那裡。這是表示鄰近的處格。因此說"在牛的銷售處生長的楓樹旁"。"空味"是它的味道空無。因此說"因無禪樂而空味"。這裡其餘的很明顯。 伽偷維耶經註釋完畢。 8. 第二阿那律經註釋

1. Aṭṭhame idaṃ te mānasminti ettha mānasminti paccatte bhummavacanaṃ. Idanti ca liṅgavipallāsena napuṃsakaniddeso katoti āha 『『ayaṃ te navavidhena vaḍḍhitamāno』』ti. Sesesupi eseva nayo.

Dutiyaanuruddhasuttavaṇṇanā niṭṭhitā.

1. Paṭicchannasuttavaṇṇanā

2. Navame asādhāraṇasikkhāpadanti bhikkhunīnaṃ asādhāraṇaṃ bhikkhūnaṃyeva paññattasikkhāpadaṃ sādhāraṇasikkhāpadanti bhikkhūnaṃ bhikkhunīnañca sādhāraṇaṃ ubhatopaññattisikkhāpadaṃ.

Paṭicchannasuttavaṇṇanā niṭṭhitā.

1. Lekhasuttavaṇṇanā

2. Dasame thiraṭṭhānatoti thiraṭṭhānatova. Pāsāṇe lekhasadisā parāparādhanibbattā kodhalekhā yassa so pāsāṇalekhūpamasamannāgato pāsāṇalekhūpamoti vutto. Evaṃ itarepi. Anusetīti appahīnatāya anuseti. Na khippaṃ lujjatīti na antarā nassati kammaṭṭhāneneva nassanato. Evamevanti evaṃ tassapi puggalassa kodho na antarā punadivase vā aparadivase vā niṭṭhāti, addhaniyo pana hoti, maraṇeneva niṭṭhātīti attho. Kakkhaḷenāti atikakkhaḷena dhammacchedakena thaddhavacanena. Saṃsandatīti ekībhavati. Sammodatīti nirantaro hotīti evamettha attho daṭṭhabbo.

Atha vā sandhiyatīti ṭhānagamanādīsu kāyakiriyāsu kāyena samodhānaṃ gacchati, tilataṇḍulā viya missībhāvaṃ upetīti attho. Saṃsandatīti cittakiriyāsu cittena samodhānaṃ gacchati, khīrodakaṃ viya ekībhāvaṃ upetīti attho. Sammodatīti uddesaparipucchādīsu vacīkiriyāsu vācāya samodhānaṃ gacchati, vippavāsāgatopi piyasahāyako viya piyatarabhāvaṃ upetīti attho. Apica kiccakaraṇīyesu tehi saddhiṃ ādītova ekakiriyābhāvaṃ upagacchanto sandhiyati, yāva majjhā pavattanto saṃsandati, yāva pariyosānā anivattanto sammodatīti veditabbo.

Lekhasuttavaṇṇanā niṭṭhitā.

Kusināravaggavaṇṇanā niṭṭhitā.

(14) 4. Yodhājīvavaggo

1. Yodhājīvasuttavaṇṇanā

2. Catutthassa paṭhame yujjhanaṃ yodho, so ājīvo etassāti yodhājīvo. Yuddhamupajīvatīti vā etasmiṃ atthe yodhājīvoti niruttinayena padasiddhi veditabbā. Tenāha 『『yuddhaṃ upajīvatīti yodhājīvo』』ti. Saha…pe… passatīti pubbabhāge vipassanāpaññāya sammasanavasena, maggakkhaṇe abhisamayavasena attapaccakkhena ñāṇena passati.

Yodhājīvasuttavaṇṇanā niṭṭhitā.

1. Parisāsuttavaṇṇanā

2. Dutiye appaṭipucchitvā vinītāti 『『taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā』』tiādinā appaṭipucchitvā kevalaṃ dhammadesanāvaseneva vinītaparisā. Dubbinītaparisāti dukkhena vinītaparisā. Pucchitvā vinītāti 『『taṃ kiṃ maññatha, bhikkhave』』tiādinā pucchitvā anumatiggahaṇavasena vinītā. Suvinītaparisāti sukhena vinītaparisā. Anumatiggahaṇavasena vinayanañhi na dukkaraṃ hoti.

Parisāsuttavaṇṇanā niṭṭhitā.

1. Uppādāsuttavaṇṇanā

我來為您翻譯這段巴利文： 131. 第八經中，"這是你的慢"中，"慢"是主格用處格。"這"是以性的變化而作中性詞，所以說"這是你以九種增長的慢"。在其餘的也是這個方法。 第二阿那律經註釋完畢。 9. 遮蔽經註釋 132. 第九經中，"不共學處"是比丘尼不共的，只為比丘制定的學處。"共學處"是比丘和比丘尼共同的兩部制定的學處。 遮蔽經註釋完畢。 10. 刻印經註釋 133. 第十經中，"堅固處"就是堅固處。如同在石頭上刻印相似，由他人過失所生的忿怒刻印，誰有這個他就被稱為如石刻印具足者、如石刻印。其他的也是如此。"隨眠"是因為未斷而隨眠。"不快消失"是不中途消失，因為以業處才能消失。"正是如此"是如此那個補特伽羅的忿怒也不會在第二天或以後幾天中途結束，而是長久的，只有死亡才結束，這是其意思。"粗暴"是極粗暴、破壞法、頑固的言語。"和合"是成為一體。"歡喜"是無間隔，應如是見這裡的意思。 或者"和好"是在站立、行走等身體行為中與身體結合，如芝麻米般達到混合的狀態，這是其意思。"和合"是在心的行為中與心結合，如牛奶水般達到一體的狀態，這是其意思。"歡喜"是在誦讀、詢問等語言行為中與語言結合，如離別後重逢的親愛夥伴般達到更親愛的狀態，這是其意思。而且應知在諸事務中，從開始就與他們達到同一行為狀態是和好，持續到中間是和合，直到最後不退轉是歡喜。 刻印經註釋完畢。 拘尸那羅品註釋完畢。 （14）4. 戰士品 1. 戰士經註釋 134. 第四品第一經中，戰鬥是戰士，那是他的生計，所以是戰士生。或者以此意思"以戰鬥為生"，應知戰士生是依語源法則而成詞。因此說"以戰鬥為生是戰士生"。"親自...見"是在前分以觀察方式以觀智，在道剎那以現觀方式以親自證知的智而見。 戰士經註釋完畢。 2. 會眾經註釋 135. 第二經中，"不問而教導"是不以"諸比丘，你們認為如何，色是常還是無常"等方式詢問，僅以說法方式教導的會眾。"難教導會眾"是難以教導的會眾。"問而教導"是以"諸比丘，你們認為如何"等方式詢問，以獲得同意方式教導。"善教導會眾"是容易教導的會眾。因為以獲得同意方式教導不是困難的。 會眾經註釋完畢。 4. 生起經註釋

1. Catutthe uppādā vā tathāgatānanti tathāgatānaṃ uppādepi veneyyapuggalānaṃ maggaphaluppatti viya saṅkhārānaṃ aniccādisabhāvo na tathāgatuppādāyatto, atha kho tathāgatānaṃ uppādepi anuppādepi hotimevāti vuttaṃ hoti. Ṭhitāva sā dhātūti ṭhito eva so aniccasabhāvo byabhicārābhāvato na kadāci saṅkhārā aniccā na hoti. Kāmaṃ asaṅkhatā viya dhātu na nicco so sabhāvo, tathāpi sabbakālikoyevāti adhippāyo.

Aparo nayo – ṭhitāva sā dhātūti 『『sabbe saṅkhārā aniccā』』ti esā dhātu esa sabhāvo tathāgatānaṃ uppādato pubbe uddhañca appaṭivijjhiyamāno na tathāgatehi uppādito, atha kho sabbakālaṃ sabbe saṅkhārā aniccā, ṭhitāva sā dhātu, kevalaṃ pana sayambhuñāṇena abhisambujjhanato 『『ayaṃ dhammo tathāgatena abhisambuddho』』ti pavedanato ca tathāgato dhammassāmīti vuccati apubbassa tassa uppādanato. Tena vuttaṃ 『『ṭhitāva sā dhātū』』ti.

Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti.

Atha vā abhisambujjhatīti paccakkhakaraṇena abhimukhaṃ bujjhati, yāthāvato paṭivijjhati. Tato eva abhisameti abhimukhaṃ samāgacchati. Ādito kathento ācikkhati, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ nidassanavasena pakārehi ñāpento paññāpeti. Pakārehi etamatthaṃ patiṭṭhapento paṭṭhapeti. Yathāuddiṭṭhaṃ paṭinidassanavasena vivarati vibhajati. Vivaṭaṃ vibhattañca atthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttānīkaroti.

Uppādāsuttavaṇṇanā niṭṭhitā.

5-10. Kesakambalasuttādivaṇṇanā

138-143. Pañcame tantāvutānaṃ vatthānanti idaṃ 『『yāni kānicī』』ti iminā samānādhikaraṇanti āha 『『paccatte sāmivacana』』nti. Vāyitānanti vītānaṃ. Lāmakoti nihīno, makkhali moghapurisoti ettha makkhalīti tassa nāmaṃ. Taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, 『『tāta, mā khalī』』ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā naṃ dussakaṇṇe aggahesi, sāṭakaṃ chaḍḍetvā acelako hutvā palāyi. So paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā 『『ayaṃ samaṇo arahā appiccho, natthi iminā sadiso』』ti pūvabhattādīni gahetvā upasaṅkamanti. So 『『mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna』』nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva ca pabbajjaṃ aggahesi. Tassa santike aññepi aññepīti pañcasatā manussā pabbajiṃsu. Taṃ sandhāyāha 『『makkhali moghapuriso』』ti. Chaṭṭhādīni uttānatthāni eva.

Kesakambalasuttādivaṇṇanā niṭṭhitā.

11-13. Paṭhamamoranivāpasuttādivaṇṇanā

144-

我來為您翻譯這段巴利文： 137. 第四經中，"無論如來出現與否"是說如來出現時，如同適合教化的人獲得道果一樣，諸行無常等性質不依賴如來的出現，而是無論如來出現與否都是如此。"那界安住"是說那無常性質確實安住，因為沒有變異，諸行從不會不是無常。雖然那性質不像無為界那樣是常，但意思是它在一切時都存在。 另一解釋-"那界安住"是說"一切行無常"這個界、這個性質在如來出現之前之後雖未被證悟，但不是由如來創造，而是一切時一切行都是無常，那界是安住的，只是因為以自覺智證悟並宣說"這法為如來所證悟"，所以如來被稱為法主，因為[他]揭示了那個前所未有的。因此說"那界安住"。 "證悟"是以智證悟。"通達"是以智趣入。"宣說"是述說。"開示"是顯示。"施設"是使知道。"建立"是置於智的門中。"開顯"是開顯而示。"分別"是從分類而示。"明瞭"是使明顯。 或者"證悟"是以現前作證而對面覺悟、如實通達。因此"通達"是對面趣入。從開始說是"宣說"，意思是舉示。完成那舉示是"開示"。以譬喻方式以種種方式使人知道所舉示的義是"施設"。以種種方式確立這義是"建立"。以對應舉示的方式開顯分別[所示的義]。以因緣譬喻的顯示使開顯和分別的義明顯是"明瞭"。 生起經註釋完畢。 5-10. 毛衣經等註釋 138-143. 第五經中，"織成的衣服"這個是與"任何"同格，所以說"主格用屬格"。"織"是織造。"卑劣"是低下，"末伽梨愚人"中的末伽梨是他的名字。據說他拿著油瓶在泥濘的地上走時，主人說"孩子，別滑倒"。他因疏忽而滑倒，因害怕主人而開始逃跑。主人追上來抓住他的衣角，他丟掉衣服成為裸行者而逃走。他連用葉子或草來遮蔽都不知道，就赤裸著進入一個村莊。人們看到他說"這沙門是阿羅漢，少欲，沒有人能比他"，拿著餅食等前來親近。他[想]"因為我不穿衣服而得到這個"，從那時起即使得到衣服也不穿，而且取那為出家[法]。在他那裡又有五百人出家。關於他所以說"末伽梨愚人"。第六經等的意思很明顯。 毛衣經等註釋完畢。 11-13. 第一孔雀飼養處經等註釋 144-

1. Ekādasame akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, evaṃ aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭho. Tenāha 『『antaṃ atikkantaniṭṭho』』tiādi. Na hi paṭividdhassa lokuttaradhammassa dassanaṃ kuppanaṃ nāma atthi. Dhuvaniṭṭhoti satataniṭṭho. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī, niccayogakkhemīti attho. Maggabrahmacariyassa vusitattā tassa avihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī, niccabrahmacārīti attho. Pariyosānanti brahmacariyapariyosānaṃ vaṭṭadukkhapariyosānañca . Accantaṃ pariyosānamassāti accantapariyosāno. Dvādasamaterasamāni uttānatthāneva.

Paṭhamamoranivāpasuttādivaṇṇanā niṭṭhitā.

Yodhājīvavaggavaṇṇanā niṭṭhitā.

147-156. Maṅgalavaggo uttānatthoyeva.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

(16) 6. Acelakavaggavaṇṇanā

157-

我來為您翻譯這段巴利文： 146. 第十一經中，"超越終點"是因為不動法性而超越所謂滅盡的終點，如是因為不退失性質而有超越終點的完成，所以是超越終點完成者。因此說"超越完成終點"等。因為所證悟的出世間法是沒有動搖這回事的。"堅定完成者"是恒常完成者。有超越一切四軛的安穩，所以是超越軛安穩者，意思是永遠軛安穩者。因為已住梵行道，因為那是不退失性質，所以超越地修梵行是超越梵行者，意思是永遠梵行者。"終盡"是梵行的終盡和輪迴苦的終盡。有超越的終盡，所以是超越終盡者。第十二和第十三經意思很明顯。 第一孔雀飼養處經等註釋完畢。 戰士品註釋完畢。 147-156. 吉祥品意思很明顯。 第三五十經完畢。 (16) 6. 裸行者品註釋 157-

1. Ito paresu pana suttapadesu 『『gāḷhā』』ti vuttamatthaṃ vivaranto 『『kakkhaḷā』』ti āha. Kakkhaḷacāro cassā na lūkhasabhāvo. Atha kho taṇhāvasena thiraggahaṇanti āha 『『lobhavasena thiraggahaṇā』』ti. Agāḷhā paṭipadāti vā kāmānaṃ ogāhanaṃ paṭipatti, kāmasukhānuyogoti attho. Nijjhāmā paṭipadāti kāyassa nijjhāpanavasena khepanavasena pavattā paṭipatti, attakilamathānuyogoti attho. Nicceloti nissaṭṭhacelo sabbena sabbaṃ paṭikkhittacelo. Naggiyavatasamādānena naggo. Ṭhitakova uccāraṃ karotītiādi nidassanamattaṃ vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Jivhāya hatthaṃ apalekhati avalekhati udakena adhovanato. Dutiyavikappepi eseva nayo. 『『Ehi, bhadante』』ti vutte upagamanasaṅkhāto vidhi ehibhadanto, taṃ caratīti ehibhadantiko, tappaṭikkhepena na ehibhadantiko. Na karoti 『『samaṇena nāma parassa vacanakarena na bhavitabba』』nti adhippāyena.

Puretaranti taṃ ṭhānaṃ attano upagamanato puretaraṃ. Taṃ kira so 『『bhikkhunā nāma yadicchakā eva bhikkhā gahetabbā』』ti adhippāyena na gaṇhāti. Uddissa kataṃ mama nimittabhāvena bahū khuddakā pāṇā saṅghātaṃ āpāditāti na gaṇhāti. Nimantanaṃ na sādiyati evaṃ tesaṃ vacanaṃ kataṃ bhavissatīti. Kumbhi ādīsupi so sattasaññīti āha 『『kumbhi-kaḷopiyo』』tiādi. Kabaḷantarāyo hotīti uṭṭhitassa dvinnampi kabaḷantarāyo hoti. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṅkitti, yathāsaṃhatataṇḍulādisañcayo. Mānusakānīti veyyāvaccakarā manussā.

Surāpānamevāti majjalakkhaṇappattāya surāya pānameva. Surāgahaṇenevettha merayampi saṅgahitaṃ. Ekāgārameva uñchatīti ekāgāriko. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattaggāhi khuddakaṃ bhikkhādānabhājanaṃ. Tenāha 『『khuddakapātī』』ti. Abhuñjanavasena eko aho etassa atthīti ekāhiko, āhāro, taṃ ekāhikaṃ. So pana atthato ekadivasaṃ laṅghako hotīti āha 『『ekādivasantarika』』nti. Dvāhikantiādīsupi eseva nayo. Ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ ekāhavāro, taṃ ekāhikameva atthato. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ dvīhavāro. Sesapadadvayepi eseva nayo. Ukkaṭṭho pana pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Sesadvayepi eseva nayo.

Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha 『『ukkuṭikavīriyamanuyutto』』ti. Attakilamathānuyoganti attano kilamathānuyogaṃ, sarīradukkhakāraṇanti attho. Sarīrapariyāyo hi idha attasaddo 『『attantapo』』tiādīsu (ma. ni. 2.413) viya. Dve anteti ubho koṭiyo, ubho lāmakapaṭipattiyoti attho. Lāmakampi hi antoti vuccati 『『antamidaṃ, bhikkhave, jīvikānaṃ (saṃ. ni. 3.80; itivu. 61), koṭṭhako anto』』ti evamādīsu. Majjhimapaṭipadāya uppathabhāvena amanīyā gantabbā ñātabbāti antā. Tato eva lāmakā.

Acelakavaggavaṇṇanā niṭṭhitā.

Peyyālavaggavaṇṇanā

164-184.Samanuññoti sammadeva katānuñño. Tenāha 『『samānajjhāsayo』』ti. Sesamettha uttānameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Tikanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Catukkanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Bhaṇḍagāmavaggo

1-2. Anubuddhasuttādivaṇṇanā

1-

我來為您翻譯這段巴利文： 163. 在後面的經文中，爲了解釋所說的"深固"而說"堅硬"。而它的堅硬行為不是粗陋性質。而是因為渴愛而堅固執取，所以說"因貪慾而堅固執取"。或者"不深固的行道"是深入諸欲的實踐，意思是從事欲樂。"焦燒行道"是以使身體焦燒、消耗方式進行的實踐，意思是從事自我折磨。"無衣者"是捨棄衣服、完全拒絕衣服。以裸行誓願而裸體。"站著大便"等只是舉例，因為他也捨棄了吐后漱口等行為。因為不用水洗而用舌頭舔手。在第二種情況也是這個方法。"來吧，尊者"所說的稱為來的規矩是來尊者，他行這個是來尊者行者，拒絕那個是非來尊者行者。不做是因為[認為]"沙門不應聽從他人的話"的意向。 "之前"是在他自己前往那地方之前。據說他因為[認為]"比丘應該隨意取食"的意向而不接受。因為[認為]"為我作記號而導致許多小生命遭到殺害"而不接受為[他]特製的。不接受邀請是因為[認為]"這樣會使他們說話"。在鍋等中他也有生命想，所以說"鍋和瓶"等。"食團障礙"是對已起身的兩者都有食團障礙。由村落部分等聚集而備辦的是聚集，如已集合的米等堆積。"人類的"是服務的人。 "飲酒"就是飲用具有醉性質的酒。這裡以酒字也包括谷酒。"只乞於一家"是一家乞食者。"以一口為生"是一口食者。"以它給予"是施具，是小型接受兩三口食物的缽。因此說"小缽"。以不食方式有一天的是一日者，那個一日的。那實際上是一天的斷食者，所以說"間隔一天"。在二日等中也是這個方法。不食一天後吃一天是一日輪，那也實際上就是一日的。不食兩天後吃兩天是二日輪。在其餘兩個詞中也是這個方法。但最上者是輪食者，不食兩天後只吃一天。在其餘兩個中也是這個方法。 "專注于蹲踞誓願"只是以邪精進方式，所以說"專修蹲踞精進"。"自我折磨"是從事自我折磨，意思是身體受苦的原因。因為這裡的自我字是身體的同義詞，如"自我折磨"等中。"兩極端"是兩個邊，意思是兩個卑劣行道。因為卑劣也稱為極端，如"諸比丘，這是生活的極端"、"廁所是極端"等中。因為是中道的歧途而應被知道、應被瞭解，所以是極端。因此是卑劣的。 裸行者品註釋完畢。 略說品註釋 164-184. "隨喜"是完全認可已作的。因此說"同一意向"。這裡其餘的很明顯。 如是滿足意願的《增支部注》 三法註釋難解義的解釋完畢。 禮敬彼世尊阿羅漢正等覺者 增支部 四法註釋 1. 第一五十經 1. 般荼村品 1-2. 隨覺經等註釋 1-

1. Catukkanipātassa paṭhame anubodho pubbabhāgiyaṃ ñāṇaṃ, paṭivedho anubodhena abhisamayo. Tattha yasmā anubodhapubbako paṭivedho anubodhena vinā na hoti. Anubodho hi ekacco paṭivedhasambaddho, tadubhayābhāvahetukañca vaṭṭe saṃsaraṇaṃ, tasmā vuttaṃ pāḷiyaṃ 『『ananubodhā…pe… tumhākañcā』』ti. Paṭisandhiggahaṇavasena bhavato bhavantarūpagamanaṃ sandhāvanaṃ, aparāparaṃ cavanūpapajjanavasena sañcaraṇaṃ saṃsaraṇanti āha 『『bhavato』』tiādi. Sandhāvitasaṃsaritapadānaṃ kammasādhanataṃ sandhāyāha 『『mayā ca tumhehi cā』』ti paṭhamavikappe. Dutiyavikappe pana bhāvasādhanataṃ hadaye katvā 『『mamañceva tumhākañcā』』ti yathārutavaseneva vuttaṃ . Dīgharajjunā baddhasakuṇaṃ viya rajjuhattho puriso desantaraṃ taṇhārajjunā baddhaṃ sattasantānaṃ abhisaṅkhāro bhavantaraṃ neti etāyāti bhavanetti. Tenāha 『『bhavarajjū』』tiādī.

Vaṭṭadukkhassa antakaroti sakalavaṭṭadukkhassa sakasantāne parasantāne ca vināsakaro abhāvakaro. Buddhacakkhudhammacakkhudibbacakkhumaṃsacakkhusamantacakkhusaṅkhātehi pañcahi cakkhūhi cakkhumā. Savāsanānaṃ kilesānaṃ samucchinnattā sātisayaṃ kilesaparinibbānena parinibbuto. Dutiyaṃ uttānameva.

Anubuddhasuttādivaṇṇanā niṭṭhitā.

3-4. Paṭhamakhatasuttādivaṇṇanā

3-4. Tatiye kalinti aparādhaṃ. Vicinātīti ācinoti pasavati. Tena ca kalinā sukhaṃ na paṭilabhatīti tena aparādhena sukhaṃ na vindati. Nindiyappasaṃsāya hi pasaṃsiyanindāya ca samakova vipāko. Pasaṃsiyanindāti ca sampannaguṇaparidhaṃsanavasena pavattiyā mahāsāvajjatāya kaṭukataravipākā. Nindiyappasaṃsā pana kathaṃ tāya samavipākāti ce? Tasmiṃ avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa sabbhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti. Sakena dhanenāti attano sāpateyyena. Appamattakova kalīti diṭṭhadhammikattā sappaṭikārattā ca appamattako aparādho. Ayaṃ…pe… mahantataro kali katūpacitattā samparāyikattā appaṭikārattā ca.

Nirabbudoti gaṇanāviseso esoti āha 『『nirabbudagaṇanāyā』』ti, satasahassaṃ nirabbudāti attho. Nirabbudaparimāṇaṃ pana vassagaṇanāya evaṃ veditabbaṃ. Yatheva hi sataṃ satasahassānaṃ koṭi hoti, evaṃ sataṃ satasahassānaṃ koṭiyo pakoṭi nāma hoti, sataṃ satasahassānaṃ pakoṭiyo koṭipakoṭi, sataṃ satasahassakoṭipakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇitaṃ nirabbudaṃ. Yaṃ ariye garahanto nirayaṃ upapajjatīti ariye garahanto yaṃ nirabbudasaṅkhātaṃ nirayaṃ upapajjati, nirabbudoti ca pāṭiyekko nirayo natthi, avīcimhiyeva pana nirabbudagaṇanāya paccitabbaṭṭhānassetaṃ nāmaṃ. Catutthaṃ uttānameva.

Paṭhamakhatasuttādivaṇṇanā niṭṭhitā.

1. Anusotasuttavaṇṇanā

我來為您 譯這段巴利文： 2. 四法第一經中，隨覺是前分智，證悟是由隨覺而現觀。其中因為證悟是以隨覺為先，沒有隨覺就不會有[證悟]。因為有些隨覺與證悟相關，而在輪迴中流轉是因為兩者都缺乏，所以經中說"由於不隨覺...你們的"。以取結生而從有到另一有的往趣是流轉，以一再死生方式的遊行是輪迴，所以說"從有"等。關於流轉輪迴二詞的作格意義，所以在第一種情況說"被我和你們"。但在第二種情況中考慮到狀態詞義而只依經文說"我的和你們的"。如手持繩者[牽引]被長繩繫縛的鳥到另一處一樣，行作以渴愛之繩繫縛有情相續而牽引到另一有，所以是有之導。因此說"有之繩"等。 輪迴苦的終結者是在自相續和他相續中滅盡一切輪迴苦、使之不存在者。有眼者是具有稱為佛眼、法眼、天眼、肉眼、普眼的五眼。因為連隨眠的煩惱都斷盡，所以以殊勝的煩惱寂滅而寂滅。第二經意思明顯。 隨覺經等註釋完畢。 3-4. 第一損壞經等註釋 3-4. 第三經中，"過失"是罪過。"積集"是積聚、造作。"因那過失而不得樂"是因那罪過而不獲得快樂。因為讚歎應被責備者和責備應被讚歎者有同樣的果報。而責備應被讚歎者是因為以破壞具足功德方式進行而有大罪過，所以有更苦的果報。但如何以讚歎應被責備者而有同樣果報呢？因為將不存在的功德歸屬於他而成為自己和他人邪行的因，也因為使應被讚歎者與他相等。因為即使在世間，使怯懦者與勇者相等也是應被責備的，更何況使行邪者與行正者相等。"以自己的財"是以自己的財物。"只是小過失"因為是現世的、可補救的所以只是小罪過。"這...更大的過失"因為是已造作的、來世的、不可補救的。 "尼羅部陀"是某種計數，所以說"以尼羅部陀計數"，意思是十萬尼羅部陀。而尼羅部陀的量以年數應這樣了知：如百個十萬為俱胝，如是百個十萬俱胝稱為巴俱胝，百個十萬巴俱胝為俱胝巴俱胝，百個十萬俱胝巴俱胝為那由他，百個十萬那由他為尼那由他，百個十萬尼那由他為一阿部陀，從那裡二十倍是尼羅部陀。"責備聖者而生到的地獄"是責備聖者而生到稱為尼羅部陀的地獄，而沒有叫尼羅部陀的獨立地獄，但這是在阿鼻地獄中應受尼羅部陀計數[之苦]處的名字。第四經意思明顯。 第一損壞經等註釋完畢。 5. 隨流經註釋

1. Pañcame anusotaṃ gacchatīti saṃsārasotassa anukūlabhāvena gacchati. Paccanīkapaṭipattiyāti saṃsārasotassa paṭikūlavasena pavattanibbidānupassanādipaṭipattiyā . Ṭhitasabhāvoti acalappasādādisamannāgamena ṭhitasabhāvo. Anāgāmī hi assaddhiyehi kāmarāgabyāpādehi akampaniyacittatāya tamhā lokā anāvattidhammatāya ca ṭhitasabhāvo nāma. Oghaṃ taritvāti kāmoghādicatubbidhaṃ oghaṃ atikkamitvā. Paratīraṃ gatoti nibbānapāraṃ gato. Brāhmaṇoti bāhitapāpatāya brāhmaṇoti saṅkhaṃ gato khīṇāsavo. Tenāha 『『seṭṭho niddoso』』ti. Pañcaverakammanti pāṇātipātādipañcaduccaritaṃ. Sahāpi dukkhena sahāpi domanassenāti kilesapariyuṭṭhāne sati uppannena dukkhadomanassena saddhimpi. Paripuṇṇanti tissannaṃ sikkhānaṃ ekāyapi anūnaṃ. Parisuddhanti nirupakkilesaṃ. Brahmacariyanti seṭṭhacariyaṃ. Iminā vārena sotāpannasakadāgāmino kathitā. Kiṃ pana te rudantā brahmacariyaṃ carantīti? Āma, kilesarodanena rodantā caranti nāma, sīlasampanno puthujjanabhikkhu ettheva saṅgahito.

Cetovimuttinti phalasamādhiṃ. Paññāvimuttinti phalañāṇaṃ. Chahākārehi pāragatoti abhiññāpāragū, pariññāpāragū, bhāvanāpāragū, pahānapāragū, sacchikiriyāpāragū, samāpattipāragūti evaṃ chahi ākārehi sabbadhammānaṃ pāraṃ pariyosānaṃ gato. Sesamettha suviññeyyameva.

Anusotasuttavaṇṇanā niṭṭhitā.

1. Appassutasuttavaṇṇanā

2. Chaṭṭhe appakaṃ sutaṃ hotīti navaṅgasatthusāsane kiñcideva sutaṃ hoti. Tadeva navaṅgasatthusāsanaṃ dassetuṃ 『『suttaṃ geyya』』ntiādi vuttaṃ. Tattha suttādīni vibhajitvā dassento 『『ubhatovibhaṅganiddesakkhandhakaparivārā』』tiādimāha. Kathaṃ panāyaṃ vibhāgo yujjeyya. Sagāthakañhi suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇaṃ. Tadubhayavinimuttañca suttaṃ udānādivisesasaññārahitaṃ natthi, yaṃ suttaṅgaṃ siyā. Maṅgalasuttādīnañca (khu. pā. 5.1 ādayo; su. ni. 261 ādayo) suttaṅgasaṅgaho na siyā gāthābhāvato dhammapadādīnaṃ viya . Geyyaṅgasaṅgaho vā siyā sagāthakattā sagāthāvaggassa viya. Tathā ubhatovibhaṅgādīsu sagāthakappadesānanti? Vuccate –

『『Suttanti sāmaññavidhi, visesavidhayo pare;

Sanimittā niruḷhattā, sahatāññena nāññato』』. (netti. aṭṭha. saṅgahavāravaṇṇanā; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī.

我來為您翻譯這段巴利文： 5. 第五經中，"隨流而去"是順著輪迴之流而去。"逆向實踐"是以對輪迴之流逆向方式進行的厭離觀等實踐。"住立性者"是因具足不動信等而有住立性。因為不還者由於對不信、欲貪、嗔恚有不動搖心性，以及從那世間不再回來的性質，所以稱為住立性者。"渡過暴流"是超越欲暴流等四種暴流。"到達彼岸"是到達涅槃彼岸。"婆羅門"是因已除惡而得婆羅門之名的漏盡者。因此說"最上無過"。"五惡業"是殺生等五種惡行。"雖有苦雖有憂"是當煩惱現行時與所生之苦憂一起。"圓滿"是三學中任一也無缺。"清凈"是無隨煩惱。"梵行"是最上行。以這一段說的是預流者和一來者。但是他們是否哭泣著修梵行呢？是的，以煩惱之泣而稱為哭泣著修行，具戒的凡夫比丘就包含在這裡。 "心解脫"是果定。"慧解脫"是果智。"以六種方式到達彼岸"是以通達神通、通達遍知、通達修習、通達斷除、通達證悟、通達等至，如是以六種方式到達一切法的彼岸終點。這裡其餘的很容易理解。 隨流經註釋完畢。 6. 少聞經註釋 6. 第六經中，"有少聞"是在九分教法中只有一點聞。爲了顯示那九分教法而說"經、應頌"等。其中爲了分別顯示經等而說"兩部分別、義釋、犍度、附隨"等。但這分類如何合理呢？因為有偈頌的經是應頌，無偈頌的經是記說。而離開這兩者的經，沒有不具有優陀那等特殊名稱的，什麼會是經分呢？而《吉祥經》等也因無偈頌而不能歸入經分，如《法句》等。或者因有偈頌而應歸入應頌分，如《有偈品》。如是在《兩部分別》等中有偈頌的部分也是如此？[對此]說： "經是通稱規則，其餘是特殊規則； 因有因而確立，與他相應非他"。

1.paṭhamamahāsaṅgītikathāvaṇṇanā)

Sabbassapi hi buddhavacanassa suttanti ayaṃ sāmaññavidhi. Tenevāha āyasmā mahākaccāno nettiyaṃ (netti. saṅgahavāro) 『『navavidhasuttantapariyeṭṭhī』』ti. Ettakaṃ tassa bhagavato suttāgataṃ suttapariyāpannaṃ (pāci. 655, 1242) sakavāde pañca suttasatānīti (dha. sa. aṭṭha. nidānakathā; kathā. aṭṭha. nidānakathā) evamādi ca etassa atthassa sādhakaṃ. Visesavidhayo pare sanimittā tadekadesesu geyyādayo visesavidhayo tena tena nimittena patiṭṭhitā. Tathā hi geyyassa sagāthakattaṃ tabbhāvanimittaṃ. Lokepi hi sasilokaṃ sagāthakaṃ vā cuṇṇiyaganthaṃ 『『geyya』』nti vadanti. Gāthāvirahe pana sati pucchaṃ katvā vissajjanabhāvo veyyākaraṇassa tabbhāvanimittaṃ. Pucchāvissajjanañhi 『『byākaraṇa』』nti vuccati. Byākaraṇameva veyyākaraṇaṃ. Evaṃ sante sagāthakādīnampi pucchaṃ katvā vissajjanavasena pavattānaṃ veyyākaraṇabhāvo āpajjatīti? Nāpajjati geyyādisaññānaṃ anokāsabhāvato, 『『gāthāvirahe satī』』ti visesitattā ca. Tathā hi dhammapadādīsu kevalaṃ gāthābandhesu sagāthakattepi somanassañāṇamayikagāthāyuttesu 『『vuttaṃ heta』』ntiādīvacanasambandhesu abbhutadhammappaṭisaṃyuttesu ca suttavisesesu yathākkamaṃ gāthāudānaitivuttakaabbhutadhammasaññā patiṭṭhitā, tathā satipi gāthābandhabhāve bhagavato atītāsu jātīsu cariyānubhāvappakāsakesu jātakasaññā, satipi pañhavissajjanabhāve sagāthakatte ca kesuci suttantesu vedassa labhāpanato vedallasaññā patiṭṭhitāti evaṃ tena tena sagāthakattādinā nimittena tesu tesu suttavisesesu geyyādisaññā patiṭṭhitāti visesavidhayo suttaṅgato pare geyyādayo. Yaṃ panettha geyyaṅgādinimittarahitaṃ, taṃ suttaṅgaṃ visesasaññāparihārena sāmaññasaññāya pavattanato. Nanu ca sagāthakaṃ suttaṃ geyyaṃ, niggāthakaṃ suttaṃ veyyākaraṇanti suttaṅgaṃ na sambhavatīti codanā tadavatthāvāti? Na tadavatthā sodhitattā. Sodhitañhi pubbe 『『gāthāvirahe sati pucchāvissajjanabhāvo veyyākaraṇassa tabbhāvanimitta』』nti.

Yañca vuttaṃ – 『『gāthābhāvato maṅgalasuttādīnaṃ suttaṅgasaṅgaho na siyā』』ti, taṃ na, niruḷhattā. Niruḷho hi maṅgalasuttādīnaṃ suttabhāvo. Na hi tāni dhammapadabuddhavaṃsādayo viya gāthābhāvena paññātāni, atha kho suttabhāveneva, teneva hi aṭṭhakathāyaṃ 『『suttanāmaka』』nti nāmaggahaṇaṃ kataṃ. Yaṃ pana vuttaṃ 『『sagāthakattā geyyaṅgasaṅgaho siyā』』ti, tadapi natthi, yasmā sahatāññena. Saha gāthāhīti hi sagāthakaṃ. Sahabhāvo nāma atthato aññena hoti, na ca maṅgalasuttādīsu gāthāvinimutto koci suttappadeso atthi, yo 『『saha gāthāhī』』ti vucceyya, na ca samudāyo nāma koci atthi. Yadapi vuttaṃ – 『『ubhatovibhaṅgādīsu sagāthakappadesānaṃ geyyaṅgasaṅgaho siyā』』ti, tadapi na, aññato. Aññā eva hi tā gāthā jātakādipariyāpannattā. Ato na tāhi ubhatovibhaṅgādīnaṃ geyyaṅgabhāvoti. Evaṃ suttādīnaṃ aṅgānaṃ aññamaññaṃ saṅkarābhāvo veditabbo. Ayamettha saṅkhepo, vitthāro pana samantapāsādikāya vinayasaṃvaṇṇanāya sāratthadīpaniyā (sārattha. ṭī.

我來為您翻譯這段巴利文： 因為對一切佛語來說，"經"是這個通稱規則。所以長老摩訶迦旃延在《導論》中說"九種經的探求"。"這是彼世尊的經、入于經，在自部有五百經"等，這些是證成這個意義的。其餘是特殊規則，有因，應頌等[是規則]在那些部分中以那那因而確立。如是應頌以有偈頌為其性質的因。因為在世間也稱有偈頌或散文的文章為"應誦"。而在無偈頌時以作問而答的性質為記說的因。因為問答稱為"記說"。記說就是詳細解說。 如果這樣，有偈頌等的也以作問而答的方式進行就會成為記說嗎？不會成為[記說]，因為應頌等名稱無處[安立]，也因為特別說明"在無偈頌時"。如是在《法句》等純偈頌中雖有偈頌，但在具有喜智所成偈、有"此實已說"等語詞相連、與未曾有法相應的經的特殊情況中，依次確立為偈、優陀那、如是語、未曾有法的名稱。如是雖有偈頌結構，但在顯示世尊過去生中的行為力的[經]中確立本生名稱，雖有問答性質和有偈頌，但在某些經中因令得智而確立方廣名稱。如是以那那有偈頌等因在那那經的特殊情況中確立應頌等名稱，所以從經分之外的應頌等是特殊規則。而在這裡凡是無應頌分等因的，那就是經分，因為以舍離特殊名稱而以通稱名稱進行。 但有偈頌的經是應頌，無偈頌的經是記說，[這樣]經分不可能存在的責難豈不是仍然存在？不是仍然存在，因為已清凈。因為前已清凈說"在無偈頌時以問答性質為記說的因"。 而所說"因無偈頌，《吉祥經》等不應歸入經分"，那不[對]，因為已確立。因為《吉祥經》等的經性已確立。因為它們不像《法句》《佛種》等以偈頌而知名，而是以經性[知名]，所以在註釋中作"名為經"的命名。而所說"因有偈頌應歸入應頌分"，那也沒有，因為與他相應。因為"有偈頌"是與偈頌一起。一起性實際上是與他[一起]，而在《吉祥經》等中沒有離開偈頌的任何經文部分可說"與偈頌一起"，也沒有什麼叫做總體的。 也所說"《兩部分別》等中有偈頌部分應歸入應頌分"，那也不[對]，因為從他。因為那些偈頌確實是別的，因為屬於本生等。所以由於它們《兩部分別》等不成為應頌分。如是應知經等諸分之間無混雜。這裡這是略說，詳說則在《一切歡喜》律注《精義燈》。

1.paṭhamamahāsaṅgītikathāvaṇṇanā) amhehi pakāsito, icchantehi tatoyeva gahetabbo.

Na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hotīti aṭṭhakathāñca pāḷiñca jānitvā lokuttaradhammassa anurūpadhammaṃ pubbabhāgappaṭipadaṃ paṭipanno na hotīti evamettha sambandho veditabbo. Tenevāha 『『na atthamaññāya dhammamaññāyāti aṭṭhakathañca pāḷiñca jānitvā…pe… na paṭipanno hotī』』ti.

Appassutasuttavaṇṇanā niṭṭhitā.

1. Sobhanasuttavaṇṇanā

2. Sattame paññāveyyattiyenāti saccasampaṭivedhādipaññāveyyattiyena. Vinayaṃ upetāti tadaṅgādivasena kilesānaṃ vinayaṃ upetā. Vesārajjenāti sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamanato vesārajjena, sārajjarahitenāti attho. Tepiṭakavasena bahu sutaṃ etesanti bahussutā. Tameva pariyattidhammaṃ dhārenti suvaṇṇabhājane pakkhittasīhavasaṃ viya vinassantaṃ akatvā suppaguṇasuppavattibhāvena hadaye ṭhapentīti dhammadharā. Edisā ca attanā sutassa dhammassa ādhārabhūtā nāma hontīti āha 『『sutadhammānaṃ ādhārabhūtā』』ti.

Sobhanasuttavaṇṇanā niṭṭhitā.

1. Vesārajjasuttavaṇṇanā

2. Aṭṭhame byāmohavasena saraṇapariyesanaṃ sārajjanaṃ sārado, byāmohabhayaṃ. Vigato sārado etassāti visārado, tassa bhāvo vesārajjaṃ. Taṃ pana ñāṇasampadaṃ, pahānasampadaṃ, desanāvisesasampadaṃ khemañca nissāya pavattaṃ catubbidhapaccavekkhaṇañāṇaṃ. Tenāha 『『catūsu ṭhānesū』』tiādi. Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutapaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.

Aṭṭhasu parisāsūti 『『abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ upasaṅkamitā…pe… brāhmaṇaparisaṃ gahapatiparisaṃ, samaṇaparisaṃ, cātumahārājikaparisaṃ, tāvatiṃsaparisaṃ, māraparisaṃ, brahmaparisaṃ upasaṅkamitā, tatrapi mayā sannisinnapubbañceva sallapitapubbañca sākacchā ca samāpajjitapubbā. Tatra vata maṃ 『bhayaṃ vā sārajjaṃ vā okkamissatī』ti nimittametaṃ, sāriputta, na samanupassāmī』』ti (ma. ni. 1.151) evaṃ vuttaparisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena visārado ahanti abhītanādaṃ nadati. Sīhanādasuttenāti khandhavagge āgatena sīhanādasuttena.

『『Devamanussānaṃ catucakkaṃ vattatī』』ti (a. ni.

我來為您翻譯這段巴利文： 1. 第一次大結集說註釋)我們已解釋，想要的應從那裡獲取。 "不知義不知法而不行法隨法行"是說不知道註釋和經文而不實踐出世間法的相應法前分行道，這裡應這樣理解關聯。因此說"不知義不知法即不知道註釋和經文...不實踐"。 少聞經註釋完畢。 7. 莊嚴經註釋 7. 第七經中，"以慧熟練"是以證悟諦等的慧熟練。"達到調伏"是以分斷等方式達到煩惱的調伏。"無畏"是因為離開引生畏怯的邪見疑等惡法而無畏，意思是離畏怯。"多聞者"是以三藏方式有多聞的人們。"持法者"是持守那所學法，如不令放在金器中的獅子脂變質一樣，以善巧善轉方式置於心中。這樣的人成為所聞法的容器，所以說"成為所聞法的容器"。 莊嚴經註釋完畢。 8. 無畏經註釋 8. 第八經中，以迷惑方式尋求依止是畏怯，即迷惑之懼。離開畏怯為無畏者，那個性質是無畏。而那是依靠智圓滿、斷圓滿、說法殊勝圓滿和安穩而生起的四種省察智。因此說"在四處"等。"牛王的"是牛王的，最上處。"走向"是以自稱一切智而前進，或八眾親近是"走向"，即前佛。"這個"說的就是佛的一切智處。"即使站著"意思是即使不說也站著就是自稱。"承認"是同意。 "在八眾中"是如說："舍利弗，我憶念曾親近百數的剎帝利眾...婆羅門眾、居士眾、沙門眾、四大王眾、三十三天眾、魔眾、梵眾，我在那裡曾經坐下、談話、進行討論。舍利弗，我不見有令我生起'懼或畏怯將生起'的相"，如是在[經中]所說的眾中。"作無畏吼"是以後面所說的智相應而作為無畏者而作無畏吼。"以獅子吼經"是以蘊品中的獅子吼經。 "天人的四輪轉"(增支部

4.31) suttasesena sappurisūpanissayādiphalasampattipavatti vuttā, purimasappurisūpanissayādiupanissayā pacchimasappurisūpanissayādisampattipavatti vā vuttā. Ādi-saddena tattha ca cakkasaddassa gahaṇaṃ veditabbaṃ. Vicakkasaṇṭhānā asani eva asanivicakkaṃ. Uracakkādīsūti ādi-saddena āṇāsamūhādīsupi cakkasaddassa pavatti veditabbā. 『『Saṅghabhedaṃ karissāma cakkabheda』』ntiādīsu (pārā. 409; cūḷava. 343) hi āṇā 『『cakka』』nti vuttā. 『『Devacakkaṃ asuracakka』』ntiādīsu samūhoti.

Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti 『『phalakkhaṇe uppannaṃ nāmā』』ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa bujjhanamattena hotīti 『『aññāsikoṇḍaññassa sotāpatti…pe… phalakkhaṇe pavattaṃ nāmā』』ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇappavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ.

Dassitadhammesūti vuttadhammesu. Vacanamattameva hi tesaṃ, na pana dassanaṃ tādisasseva dhammassa abhāvato. Bhagavato eva vā 『『ime dhammā anabhisambuddho』』ti parassa vacanavasena dassitadhammesu. 『『Dhammapaṭisambhidā』』tiādīsu (vibha. 718-721) viya dhamma-saddo hetupariyāyoti āha 『『sahadhammenāti sahetunā』』ti. Hetūti ca upapattisādhanahetu veditabbo, na kārako, sampāpako vā. Nimittanti codanāya kāraṇaṃ. Tattha codako codanaṃ karotīti kāraṇaṃ, dhammo codanaṃ karoti etenāti kāraṇaṃ. Tenāha 『『puggalopī』』tiādi. Khemanti kenaci appaṭibāhiyabhāvena anupaddutaṃ.

Antarāyo etesaṃ atthi, antarāye vā niyuttāti antarāyikā. Evaṃbhūtā pana te yasmā antarāyakarā nāma honti, tasmā āha 『『antarāyaṃ karontīti antarāyikā』』ti. Asañcicca vītikkame nātisāvajjāti katvā vuttaṃ 『『sañcicca vītikkantā』』ti. Satta āpattikkhandhātiādi nidassanamattaṃ itaresampi catunnaṃ 『『antarāyikā』』ti vuttadhammānaṃ tabbhāve byabhicārābhāvato. Idha pana methunadhammo adhippetoti idaṃ aṭṭhuppattivasena vuttaṃ ariṭṭhasikkhāpadaṃ (pāci. 417) viya. Yasmā taṃkhaṇampi kāmānaṃ ādīnavaṃ disvā virato hoti ce, visesaṃ adhigacchati, na kāmesu āsatto, tasmā vuttaṃ 『『methuna…pe…antarāyo hotī』』ti. Tattha yassa kassacīti na kevalaṃ pabbajitasseva, atha kho yassa kassaci. Tathā hi vuttaṃ 『『methunamanuyuttassa, mussatevāpi sāsana』』nti (su. ni. 820).

Tasmiṃ aniyyānikadhammeti tasmiṃ parehi parikappitaaniyyānikadhammanimittaṃ. Nimittatthe hi idaṃ kammasaṃyoge bhummaṃ.

Upanibaddhāti viracitā. Tenāha 『『abhisaṅkhatā』』ti. Puthubhāvanti bahubhāvaṃ. Puthūhi vā sitāti bahūhi samaṇabrāhmaṇehi sitā upanibaddhā.

Vesārajjasuttavaṇṇanā niṭṭhitā.

1. Taṇhuppādasuttavaṇṇanā

我來為您翻譯這段巴利文： 4.31) 以經的剩餘部分說明依止善士等果報成就的進行,或說明前依止善士等為緣而後依止善士等成就的進行。以"等"字應知那裡也包含輪字。雷電的圓形就是雷電輪。"在胸輪等"中以"等"字應知輪字也用於命令集合等。因為在"將造成僧團分裂輪破"等中,命令稱為"輪"。在"天輪、阿修羅輪"等中是集合。 因為證悟已完成,所以阿羅漢道智是證悟,因此說"在果剎那生起"。由此所獲得的說法智,其作用成就只在他人覺悟時,所以說"憍陳如的預流...在果剎那進行"。但從那以後直到般涅槃的說法智進行,應知是那已轉起的法輪的住立。 "在已顯示的法中"是在已說的法中。因為那些只是言說,而不是顯示,因為沒有那樣的法。或者是在由他人言說"世尊未正覺這些法"而顯示的法中。如在"法無礙解"等中,法字是因的同義詞,所以說"有因即以因"。而因應理解為理由成立因,不是作者或達成者。"相"是責難的原因。那裡責難者作責難是原因,以法作責難是原因。因此說"人也"等。"安穩"是因為不被任何人阻礙而無困擾。 "有障礙的"是這些有障礙,或從事於障礙。而這樣的他們因為是作障礙者,所以說"作障礙即障礙者"。因為非故意違犯不太有過失,所以說"故意違犯"。"七罪聚"等只是舉例,因為其他四個稱為"有障礙"的法也無例外。而這裡意指淫慾法,這是依生起事件而說,如阿利吒學處。因為即使在那刻見到諸欲的過患而離欲者,如果獲得殊勝,不執著于諸欲,所以說"淫慾...成為障礙"。那裡"任何人"不只是出家者,而是任何人。如是說:"從事淫慾者,教法也失去"。 "在那非出離法"是在那被他人設想的非出離法相中。因為這裡的處格是在與業相應的相義。 "系著"是創作。因此說"造作"。"多性"是眾多性。或"被多所依靠"是被多沙門婆羅門所依靠系著。 無畏經註釋完畢。 9. 愛生起經註釋

1. Navame bhavati etena ārogyanti bhavo, gilānapaccayo. Parivuddho bhavo abhavo. Vuddhiattho hi ayamakāro yathā 『『saṃvarāsaṃvaro, phalāphala』』nti ca. Sappinavanītādīnīti ādi-saddena telamadhuphāṇitādīnaṃ gahaṇaṃ. Sappinavanītādiggahaṇañcettha nidassanamattaṃ, sabbassapi gilānapaccayassa saṅgaho daṭṭhabbo. Bhavābhavoti vā khuddako ceva mahanto ca upapattibhavo veditabbo. Tenevāha 『『sampattibhavesū』』tiādi. Bhavoti vā sampatti, abhavoti vipatti. Bhavoti vuddhi, abhavoti hāni. Taṃnimittañca taṇhā uppajjatīti vuttaṃ 『『bhavābhavahetu vā』』ti.

Taṇhādutiyoti taṇhāsahāyo. Taṇhā hi nirudakakantāre marīcikāya udakasaññā viya pipāsābhibhūtaṃ tasitaṃ sattaṃ assāsadassanavasena sahāyakiccaṃ karontī bhavādīsu anibbinnaṃ katvā paribbhamāpeti. Tathā hi taṃ papātakaṃ acintetvā madhuggaṇhanakaluddakā viya anekādīnavākulesu bhavesu ānisaṃsameva dassentī anatthajāle sā paribbhamāpeti, tasmā taṇhā 『『purisassa dutiyā』』ti vuttā. Nanu ca aññepi kilesādayo bhavanibbattipaccayāti? Saccametaṃ, na pana tathā visesapaccayo, yathā taṇhā. Tathā hi sā kusalehi vinā akusalehi, kāmāvacarādikusalehi ca vinā rūpāvacarādikusalehi bhavanibbattiyā visesapaccayo. Yato samudayasaccanti vuccatīti. Itthabhāvaññathābhāvanti itthabhāvo ca aññathābhāvo ca itthabhāvaññathābhāvo, so etassa atthīti itthabhāvaññathābhāvo, saṃsāro, taṃ itthabhāvaññathābhāvaṃ. Tattha itthabhāvo manussattaṃ, aññathābhāvo tato avasiṭṭhasattāvāsā. Itthabhāvo vā tesaṃ tesaṃ sattānaṃ paccuppanno attabhāvo, aññathābhāvo anāgatattabhāvo. Evarūpo vā aññopi attabhāvo itthabhāvo, na evarūpo aññathābhāvo. Tenevāha 『『itthabhāvaññathābhāvanti ettha itthabhāvo nāma ayaṃ attabhāvo』』tiādi. Saṃsaraṇaṃ saṃsāro.

『『Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, saṃsāroti pavuccati』』. (visuddhi. 2.619; dī. ni. aṭṭha. 2.95 apasādanāvaṇṇanā; saṃ. ni. aṭṭha. 2.2.60; a. ni. aṭṭha. 2.4.199; dha. sa. aṭṭha. nidānakathā; vibha. aṭṭha. 226 saṅkhārapadaniddeso; su. ni. aṭṭha. 2.523; udā. aṭṭha. 39; itivu. aṭṭha. 14);

Tenāha 『『khandhadhātuāyatanānaṃ paṭipāṭi』』nti, khandhadhātuāyatanānaṃ hetuphalabhāvena aparāparappavattinti attho.

Evamādīnavaṃñatvāti ettha etamādīnavaṃ ñatvātipi paṭhanti, etaṃ sakalavaṭṭadukkhassa sambhavaṃ samudayaṃ taṇhaṃ ādīnavaṃ ñatvāti attho. Atha vā evamādīnavaṃ ñatvāti etaṃ yathāvuttaṃ saṃsārānativattanaādīnavaṃ dosaṃ ñatvā. Niggahaṇoti caturūpādānasaṅkhātassa sabbassa gahaṇassa paṭinissajjanena niggahaṇo, khandhaparinibbānena saṅkhārappavattito apagaccheyyāti evaṃ vā ettha attho daṭṭhabbo.

Taṇhuppādasuttavaṇṇanā niṭṭhitā.

1. Yogasuttavaṇṇanā

我來為您翻譯這段巴利文： 9. 第九經中，以此而有健康是有，即病緣。增長的有是非有。因為這個a音節是增長義，如"防護非防護、果非果"。"酥油生酥等"中以"等"字包含油、蜜、糖等。而這裡舉酥油生酥等只是例示，應知包含一切病緣。或"有非有"應知是小和大的生有。因此說"在富有等"。或"有"是富有，"非有"是貧乏。"有"是增長，"非有"是衰減。愛生起是緣于那，所以說"或以有非有為因"。 "以愛為伴"是以愛為同伴。因為愛如在無水荒野中把陽焰當作水一樣，以示現安慰方式對渴愛所征服的渴求眾生作同伴的作用，使其對諸有等不厭倦而輪迴。如是它如不考慮懸崖而取蜜的獵人一樣，只顯示充滿種種過患的諸有中的利益而使其輪迴于不利之網，所以說愛是"人的第二個"。難道其他煩惱等不也是有生起的緣嗎？這是真的，但不是如愛那樣的特殊緣。因為它離開善而以不善，離開欲界等善而以色界等善作為有生起的特殊緣。所以稱為集諦。"如是性變異性"是如是性和變異性的如是性變異性，這是它的性質為如是性變異性，即輪迴，那個如是性變異性。那裡如是性是人性，變異性是其餘的眾生住處。或如是性是那些眾生的現在自體，變異性是未來自體。或這樣的其他自體是如是性，不這樣的是變異性。因此說"在如是性變異性中如是性即是這個自體"等。輪轉是輪迴。 "蘊和界處的 相續不間斷 運轉稱輪迴" 因此說"蘊界處的相續"，意思是蘊界處以因果性而後後進行。 "如是知過患"中，也讀作"知這過患"，意思是知道這整個輪迴苦的生起、集、愛為過患。或者"如是知過患"是知道如上所說的不超越輪迴等過患過失。"無執取"是以舍離稱為四取的一切執取而無執取，或者這裡應這樣理解意思：以蘊般涅槃而離開諸行轉起。 愛生起經註釋完畢。 10. 軛經註釋

1. Dasame yojentīti kammaṃ vipākena bhavādiṃ, bhavantarādīhi dukkhena sattaṃ yojenti ghaṭentīti yogā. Kāmanaṭṭhena kāmo ca so yathāvuttenatthena yogo cāti kāmayogo. Bhavayogo nāma bhavarāgoti dassetuṃ 『『rūpārūpabhavesū』』tiādi vuttaṃ. Tattha paṭhamo upapattibhavesu rāgo, dutiyo kammabhavesu, tatiyo bhavadiṭṭhisahagato yathā rajjanaṭṭhena rāgo, evaṃ yujjanaṭṭhena yogoti vutto. Catūsu saccesu aññāṇanti idaṃ suttantanayaṃ nissāya vuttaṃ. Suttantasaṃvaṇṇanā hesāti, tadantogadhattā vā pubbantādīnaṃ.

Samudayanti dve samudayā khaṇikasamudayo paccayasamudayo ca. Uppādakkhaṇo khaṇikasamudayo, paccayova paccayasamudayo. Samudayate samudayanaṃ samudayo, samudeti etasmāti samudayoti evaṃ ubhinnaṃ samudayānaṃ saddatthatopi bhedo veditabbo. Paccayasamudayaṃ pajānantopi bhikkhu khaṇikasamudayaṃ pajānāti, khaṇikasamudayaṃ pajānantopi paccayasamudayaṃ pajānāti. Paccayato hi saṅkhārānaṃ udayaṃ passato khaṇato ca nesaṃ udayadassanaṃ sukhaṃ hoti, khaṇato ca nesaṃ udayaṃ passato pageva paccayānaṃ suggahitattā paccayato dassanaṃ sukhena ijjhati. Idha pana khaṇikasamudayaṃ dassento āha 『『samudayanti uppatti』』nti.

Atthaṅgamopi duvidho accantatthaṅgamo, bhedatthaṅgamoti. Accantatthaṅgamo appavattinirodho, nibbānanti keci. Bhedatthaṅgamo khaṇikanirodho. Tadubhayaṃ pubbabhāge uggahaparipucchādivasena passato aññataradassanena itaradassanampi siddhameva hoti. Pubbabhāgeyeva ārammaṇavasena khayato vayato sammasanādikāle bhedatthaṅgamaṃ passanto byatirekavasena anussavādito accantatthaṅgamaṃ passati, maggakkhaṇe pana ārammaṇato accantatthaṅgamaṃ passanto asammohato itarampi passati. Idha pana bhedatthaṅgamaṃ dassento āha 『『atthaṅgamanti bheda』』nti. Kāmānaṃ uppattibhedaggahaṇeneva cettha yathā kāmānaṃ paṭiccasamuppannatā vibhāvitā, evaṃ kāmavatthunopīti ubhayesampi aniccatā dukkhatā anattatā ca vibhāvitāti daṭṭhabbaṃ. Madhurabhāvanti iminā kāmasannissitaṃ sukhaṃ somanassaṃ dasseti. 『『Yaṃ kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo』』ti (ma. ni. 1.166) hi vuttaṃ. Amadhurabhāvanti iminā pana kāmahetukaṃ dukkhaṃ domanassaṃ dasseti.

Phassāyatanānanti chadvārikassa phassassa kāraṇabhūtānaṃ cakkhādiāyatanānaṃ. Tenāha 『『cakkhādīnaṃ cakkhusamphassādikāraṇāna』』nti. Punabbhavakaraṇaṃ punobhavo uttarapadalopena, mano-saddassa viya ca purimapadassa okārantatā daṭṭhabbā. Punobhavo sīlametesanti ponobhavikā. Atha vā sīlatthena ikasaddena gamitatthattā kiriyāvācakasaddassa adassanaṃ daṭṭhabbaṃ yathā apūpabhakkhanasīlo āpūpiko. Atha vā punabbhavaṃ denti, punabbhavāya saṃvattanti, punappunabbhave nibbattentīti ponobhavikā. 『『Taddhitā』』ti hi bahuvacananiddesā vicittattā vā taddhitānaṃ abhidhānalakkhaṇattā vā 『『punabbhavaṃ dentī』』tiādīsupi atthesu ponobhavikasaddasiddhi daṭṭhabbā.

Visaṃyojenti paṭipannaṃ puggalaṃ kāmayogādito viyojentīti visaṃyogā, asubhajjhānādīni visaṃyojanakāraṇāni. Tenāha 『『visaṃyogāti visaṃyojanakāraṇānī』』tiādi.

Yogasuttavaṇṇanā niṭṭhitā.

Bhaṇḍagāmavaggavaṇṇanā niṭṭhitā.

1. Caravaggo

2. Carasuttavaṇṇanā

我來為您翻譯這段巴利文： 10. 第十經中，"軛"是以業和果報結合有等，以其他有等和苦結合眾生、聯繫，所以是軛。以欲求義為欲，它以如上所說義為軛，所以是欲軛。爲了顯示有軛即是有貪，所以說"在色無色有"等。那裡第一是對生有的貪，第二是對業有的，第三是俱有見，如以貪著義為貪，如是以結合義為軛。"對四諦的無知"這是依經說的。因為這是經的註釋，或因為前際等包含其中。 "集"有兩種集：剎那集和緣集。生起剎那是剎那集，緣即是緣集。集起是集，從此集起是集，如是應知兩種集的詞義區別。比丘了知緣集也了知剎那集，了知剎那集也了知緣集。因為從緣見諸行生起和從剎那見它們生起容易，從剎那見它們生起時由於已善把握諸緣所以從緣見容易成就。這裡顯示剎那集而說"集即生起"。 滅沒也有兩種：究竟滅沒和壞滅沒。究竟滅沒是不轉起滅，有人說是涅槃。壞滅沒是剎那滅。在前分以受持詢問等方式見那兩者時，以見其一而見另一也已成就。在前分以所緣方式從盡滅觀察等時見壞滅沒者，以差別方式從傳聞等見究竟滅沒，但在道剎那以所緣見究竟滅沒者以無迷惑見其他。這裡顯示壞滅沒而說"滅沒即壞"。以把握諸欲的生滅在這裡，如顯示諸欲的緣起性，如是也[顯示]欲事，應知也顯示兩者的無常性、苦性、無我性。"甜美性"以此顯示依欲的樂和喜。因為說："諸比丘，緣這五欲功德而生起的樂和喜，這是諸欲的味"。但以"非甜美性"顯示以欲為因的苦和憂。 "觸處"是六門觸的因的眼等處。因此說"眼等的眼觸等因"。再有造作是再有，省略后詞，應視如意字前詞以o結尾。再有是習性為再有者。或者應視以習性義的ika詞表達意義而不現動作詞，如習慣吃蛋糕為蛋糕者。或者給予再有，導向再有，在一再有中出生為再有者。因為"接尾詞"是複數說明，或因為接尾詞的多樣性，或因為是名相的相，應視在"給予再有"等義中再有者詞的成立。 "離軛"是使行道的人從欲軛等離軛，即不凈禪等離軛的因。因此說"離軛即離軛的因"等。 軛經註釋完畢。 波羅提木叉分別註釋完畢。 2. 行品 1. 行經註釋

1. Dutiyassa paṭhame caratoti gacchantassa, caṅkamantassa vā. Uppajjati kāmavitakko vāti vatthukāmesu avītarāgatāya tādise paccaye kāmapaṭisaṃyutto vā vitakko uppajjati ce , yadi uppajjati. Byāpādavitakko vā vihiṃsāvitakko vāti āghātavinaye visesena cittassa adamitattā āghātanimitte byāpādapaṭisaṃyutto vā vitakko, leḍḍudaṇḍādīti parahiṃsanavasena vihiṃsāpaṭisaṃyutto vā vitakko uppajjati ceti sambandho. Taṃ ce bhikkhu adhivāsetīti taṃ yathāvuttaṃ kāmavitakkādiṃ yathāpaccayaṃ attano citte uppannaṃ 『『itipāyaṃ vitakko pāpako, itipi akusalo, itipi sāvajjo, so ca kho attabyābādhāya saṃvattatī』』tiādinā nayena paccavekkhaṇāya abhāvato adhivāseti attano cittaṃ āropetvā vāseti. Adhivāsentoyeva ca nappajahati tadaṅgādippahānavasena na paṭinissajjati. Tato eva ca na vinodeti attano cittasantānato na nudati na nīharati. Tathā avinodanato na byantīkaroti na vigatantaṃ karoti. Ātāpī pahitatto yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, evaṃ karoti, ayaṃ pana tathā na karotīti attho. Tathābhūto pana na anabhāvaṃ gameti anu anu abhāvaṃ na gameti. Na pajahati ce, na vinodeti ceti itiādinā ce-saddaṃ yojetvā attho veditabbo.

Evaṃbhūtoti evaṃ kāmavitakkādīhi pāpavitakkehi samaṅgibhūto. Anātāpīti kilesānaṃ ātāpayikassa vīriyassa abhāvena anātāpī. Pāputrāsalakkhaṇassa ottappassa abhāvena anottāpī. Satataṃ samitaṃ sabbakālaṃ nirantaraṃ. Kusīto hīnavīriyoti kusalehi dhammehi parihāpayitvā akusalapakkhe kucchitaṃ sīdanato kosajjasamannāgamena ca kusīto, sammappadhānavīriyābhāvena hīnavīriyo vīriyavirahitoti vuccati kathīyati. Ṭhitassāti gamanaṃ upacchinditvā tiṭṭhato. Sayanairiyāpathassa visesato kosajjapakkhikattā yathā taṃsamaṅgino bhāvitattā sambhavanti, taṃ dassetuṃ 『『jāgarassā』』ti vuttaṃ.

Sukkapakkhe tañce bhikkhu nādhivāsetīti āraddhavīriyassapi viharato anādimati saṃsāre cirakālabhāvitattā tathārūpapaccayasamāyoge satisammosena vā kāmavitakkādi uppajjati ce, taṃ bhikkhu attano cittaṃ āropetvā na vāseti, abbhantare na vāsetīti attho. Anadhivāsento kiṃ karoti? Pajahati chaḍḍeti. Kiṃ kacavaraṃ viya piṭakenāti? Na, apica kho taṃ vinodeti nudati nīharati. Kiṃ balibaddaṃ viya patodenāti? Na, atha kho byantīkaroti vigatantaṃ karoti, yathā tesaṃ antopi nāvasissati antamaso bhaṅgamattampi, tathā te karoti. Kathaṃ pana te tathā karoti? Anabhāvaṃ gameti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhitā honti, tathā ne karotīti vuttaṃ hoti.

Evaṃbhūtotiādīsu evaṃ kāmavitakkādīnaṃ anadhivāsena suvisuddhāsayo samāno tāya ca āsayasampattiyā tannimittāya ca payogasampattiyā parisuddhasīlo indriyesu guttadvāro bhojane mattaññū satisampajaññena samannāgato jāgariyaṃ anuyutto tadaṅgādivasena kilesānaṃ ātāpanalakkhaṇena vīriyena samannāgatattā ātāpī. Sabbaso pāputrāsena samannāgatattā ottāpī satataṃ rattindivaṃ. Samitaṃ nirantaraṃ samathavipassanānuyogavasena catubbidhasammappadhānasiddhiyā āraddhavīriyo pahitatto. Nibbānaṃ pati pesitacittoti vuccati kathīyatīti attho.

我來為您翻譯這段巴利文： 11. 第二品第一經中，"行走"是去的，或經行的。"生起欲尋"是由於對欲事未離貪，在那樣的緣中如果生起與欲相應的尋，即若生起。"嗔尋或害尋"是由於在調伏嗔恚時特別未調服心，在嗔恚相中生起與嗔恚相應的尋，或以土塊棒杖等方式以傷害他人而生起與傷害相應的尋，這是關聯。 "如果比丘容忍"是對那如上所說的欲尋等隨緣在自心中生起，由於沒有"這樣的尋是惡的，這樣是不善的，這樣是有過的，它確實導向自害"等方式的省察而容忍，使它住于自心。而容忍就是不斷，以分斷等斷的方式不捨離。因此不驅除，不從自心相續中推出不除去。如是不驅除故不使成為無邊際，不使成為離邊。精進已捨棄使它們的邊際也不殘留乃至破壞，而這[比丘]不如是作，這是意思。而這樣的[比丘]不令趣向無，不一再趣向無。如果不斷，不驅除等，應以連線"如果"詞而理解意思。 "如是"是如是具足欲尋等惡尋。"無精進"是由於無燒盡煩惱的精進而無精進。由於無以怖畏罪惡為相的愧而無愧。"常"是一切時無間。"懈怠少精進"是由於從善法退失而在不善分中惡劣沉淪，由於具足懈怠而懈怠，由於無正勤精進而少精進，說為無精進。"站立"是中斷行走而站立。由於臥姿特別屬於懈怠分，爲了顯示具足它者的狀態，所以說"醒著"。 在白分中"如果比丘不容忍"是即使住于已發精進，由於在無始輪迴中長時修習，在那樣的緣合時由於念忘失而生起欲尋等，如果[生起]，那比丘不容許住于自心，意思是不令住于內。不容忍則作什麼？斷除捨棄。是否如以籃子[舍]垃圾？不，而是驅除推出除去。是否如以棍棒[驅]牛？不，而是使成為無邊際，使成為離邊，使它們的邊際也不殘留乃至破壞，如是對待它們。但如何如是對待它們？令趣向無，一再趣向無，以鎮伏斷使它們被善鎮伏，如是對待它們，這是所說。 在"如是"等中，如是由於不容忍欲尋等而具清凈志向，由於那志向成就和由此而來的行為成就而具清凈戒，防護諸根門，于食知量，具足念和正知，修習警寤，由於具足以分斷等方式燒盡煩惱為相的精進而精進。由於完全具足怖畏罪惡而有愧，常晝夜。持續不間斷，由於修習止觀而成就四正勤而精進已捨棄。說為向涅槃送心，這是意思。

Gāthāsu gehanissitanti ettha gehavāsīhi apariccattattā gehavāsisabhāvattā gehadhammattā vā gehaṃ vuccati vatthukāmo. Atha vā gehappaṭibaddhabhāvato, kilesakāmānaṃ nivāsaṭṭhānabhāvato vā gehāti vuccanti, taṃvatthukattā kāmavitakkādi gehanissitaṃ nāma. Kummaggapaṭipannoti yasmā ariyamaggassa uppathabhāvato abhijjhādayo tadekaṭṭhadhammā ca kummaggo, tasmā kāmavitakkādibahulo kummaggapaṭipanno. Mohaneyyesu mucchitoti mohasaṃvattaniyesu rūpādīsu mucchito sammatto ajjhopanno. Sambodhinti ariyamaggañāṇaṃ. Phuṭṭhanti phusituṃ pattuṃ pāpo so tādiso micchāsaṅkappagocaro puggalo abhabbo, na kadāci taṃ pāpuṇātīti attho.

Vitakkaṃ samayitvānāti yathāvuttaṃ micchāvitakkaṃ paṭisaṅkhānabhāvanābalena vūpasametvā. Vitakkūpasame ratoti navannampi mahāvitakkānaṃ accantūpasamabhūte arahatte, nibbāne eva vā ajjhāsayena rato abhirato. Bhabbo soti so yathāvutto sammāpaṭipajjamāno puggalo pubbabhāge samathavipassanābalena sabbavitakke yathārahaṃ tadaṅgādivasena vūpasametvā ṭhito vipassanaṃ ussukkāpetvā maggapaṭipāṭiyā arahattamaggañāṇasaṅkhātaṃ nibbānasaṅkhātañca anuttaraṃ sambodhiṃ phuṭṭhuṃ adhigantuṃ bhabbo arahā. Evamettha pāḷivaṇṇanā veditabbā.

Carasuttavaṇṇanā niṭṭhitā.

1. Sīlasuttavaṇṇanā

2. Dutiye sampannasīlāti ettha tividhaṃ sampannaṃ paripuṇṇasamaṅgimadhuravasena. Tattha –

『『Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;

Paṭivedemi te brahme, na ne vāretumussahe』』ti. (jā. 1.

我來為您翻譯這段巴利文： 在偈頌中,"依家"這裡,因為未被家住者舍離,因為有家住者的性質,或因為有家法性,稱欲事為家。或者由於與家系縛,或由於是煩惱欲的住處而稱為家,由於那是事欲,欲尋等稱為依家。"行邪道"是因為貪等及與之同處諸法是邪道,因為是聖道的歧路,所以多欲尋等為行邪道。"迷醉於可迷事"是在能引生癡的色等中迷醉、陶醉、沉溺。"正覺"是聖道智。"觸"是那樣的惡人,行於邪思惟境界者不能觸、不能得,意思是永不能達到它。 "調伏尋"是以省察修習力平息如上所說的邪尋。"樂於尋寂靜"是以意樂歡喜於九大尋的究竟寂靜的阿羅漢果,或只是涅槃。"能"是那如上所說正確行道的人在前分以止觀力適當地以分斷等方式平息一切尋而住立,增長觀,依道次第能觸、能證得稱為阿羅漢道智和稱為涅槃的無上正覺的阿羅漢。如是這裡應知經文解釋。 行經註釋完畢。 2. 戒經註釋 12. 第二經中,"具足戒"這裡,具足有三種:圓滿、具備、甜美。那裡: "具足稻田, 鸚鵡食之,拘私耶; 我告知你梵天, 不能阻止它們。"(本生經1.

14.1) –

Idaṃ paripuṇṇasampannaṃ nāma. 『『Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato』』ti (vibha. 511) idaṃ samaṅgisampannaṃ nāma. 『『Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ anīlakaṃ, evamassāda』』nti (pārā. 17) idaṃ madhurasampannaṃ nāma. Idha paripuṇṇasampannavasena atthaṃ dassento 『『sampannasīlāti paripuṇṇasīlā』』ti āha. Samaṅgisampannavasenapi attho yujjatiyeva, tasmā sampannasīlāti paripuṇṇasīlā hutvātipi sīlasamaṅgino hutvātipi evamettha attho daṭṭhabbo. Tattha sīlassa anavasesasamādānena akhaṇḍādibhāvappattiyā paripuṇṇasīlā, samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Samādānavato hi accantavirodhidhammānuppattiyā sīlasamaṅgitā veditabbā, cetanādīnaṃ pana sīlanalakkhaṇānaṃ dhammānaṃ pavattilakkhaṇena vattabbameva natthi.

Tattha 『『paripuṇṇasīlā』』ti iminā atthena khettadosavigamena khettapāripūrī viya sīladosavigamena sīlapāripūrī vuttā hoti. Yathā hi khettaṃ bījakhaṇḍaṃ, vappakhaṇḍaṃ, udakakhaṇḍaṃ, ūsakhaṇḍanti catudosasamannāgataṃ aparipūraṃ hoti. Tattha bījakhaṇḍaṃ nāma yattha antarantarā bījāni khaṇḍāni vā pūtīni vā honti, tāni yattha patanti, tattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, aparipūraṃ hotīti attho. Vappakhaṇḍaṃ nāma yattha akusalo bījāni vapanto antarantarā nipāteti. Evañhi sabbattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. Udakakhaṇḍaṃ nāma yattha katthaci udakaṃ atibahuṃ vā hoti, na vā hoti. Tatrāpi hi sassāni na uṭṭhenti, khettaṃ khaṇḍaṃ hoti. Ūsakhaṇḍaṃ nāma yattha kassako kismiñci padese naṅgalena bhūmiṃ cattāro pañca vāre kasanto atigambhīraṃ karoti, tato ūsaṃ uppajjati. Tatrāpi hi sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, tādisañca khettaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Tatrāpi bahumpi vapitvā appaṃ labhati. Imesaṃ pana catunnaṃ dosānaṃ vigamā khettaṃ paripuṇṇaṃ hoti, tādisañca khettaṃ mahapphalaṃ hoti mahānisaṃsaṃ. Evameva khaṇḍaṃ, chiddaṃ, sabalaṃ, kammāsanti catudosasamannāgataṃ sīlaṃ aparipūraṃ hoti, tādisañca sīlaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Imesaṃ pana catunnaṃ dosānaṃ vigamā sīlaṃ paripuṇṇaṃ hoti, tādisañca sīlaṃ mahapphalaṃ hoti mahānisaṃsaṃ.

『『Sīlasamaṅgino』』ti iminā panatthena sīlena samaṅgibhūtā samodhānagatā samannāgatā hutvā viharathāti idameva vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. Tadubhayampi visuddhimagge (visuddhi.

我來為您翻譯這段巴利文： 14.1) - 這稱為圓滿具足。"以此波羅提木叉律儀成就、具足、達到、具達、獲得、成就、具備"這稱為具備具足。"尊者,此大地下層具足,如無黑的蜜糖,如是味"這稱為甜美具足。這裡顯示以圓滿具足義的意思而說"具足戒即圓滿戒"。以具備具足義的意思也適合,所以這裡應知"具足戒"的意思是成為圓滿戒或成為具戒。那裡由於完全受持戒而達到無缺等狀態為圓滿戒,從受持開始不間斷為具戒。因為受持者由於究竟對立法不生而應知具戒性,而對於思等戒相諸法以生起相而言更無須說。 那裡以"圓滿戒"此義,如田由離開田過失而圓滿,說明由離開戒過失而戒圓滿。因為如田具足種子缺、播種缺、水缺、鹽缺四種過失而不圓滿。那裡種子缺是指其中種子間斷壞爛,它們落在那裡,那裡莊稼不生,田缺不圓滿的意思。播種缺是指不善者播種時間斷落種。如是一切處莊稼不生,田缺。水缺是指某處水太多或無水。那裡也莊稼不生,田缺。鹽缺是指農夫在某處以犁耕地四五次使太深,從那裡生鹽。那裡也莊稼不生,田缺,這樣的田不大果不大益。那裡雖多種也獲得少。而由離開這四種過失田圓滿,這樣的田大果大益。如是戒具足缺、穿、雜、斑四種過失而不圓滿,這樣的戒不大果不大益。而由離開這四種過失戒圓滿,這樣的戒大果大益。 以"具戒"此義是說你們要成為具足戒、合一、具備而住。那裡由兩種原因成為具足戒:由見戒失的過患,和由見戒成就的功德。那兩者都在清凈道論(清凈道論.

1.14) vitthāritaṃ . Tattha 『『sampannasīlāti ettāvatā ca kira bhagavā catupārisuddhisīlaṃ uddisitvā 『pātimokkhasaṃvarasaṃvutā』ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassetī』』ti divāvihāravāsī sumatthero āha. Antevāsiko panassa tepiṭakacūḷanāgatthero āha – 『『ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ, itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthī』』ti vatvā taṃ ananujānanto āha – 『『indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde, sesāni rakkhissatīti na vattabbo. Yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ, sesāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā 『sampannasīlā』ti iminā pātimokkhasaṃvaraṃ uddisitvā 『sampannapātimokkhā』ti tasseva vevacanaṃ vatvā taṃ vitthāretvā dassento 『pātimokkhasaṃvarasaṃvutā』tiādimāhā』』ti.

Pātimokkhasaṃvarasīlena saṃvutāti yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhanti laddhanāmena sikkhāpadasīlena pihitakāyavacīdvārā. Evaṃbhūtā ca tena upetā samannāgatā nāma hontīti āha 『『upetā hutvā』』ti. Ācārena ca gocarena ca sampannāti kāyikavācasikaavītikkamasaṅkhātena ācārena, na-vesiyagocaratādisaṅkhātena gocarena ca sampannā, sampannaācāragocarāti attho. Aṇuppamāṇesūti atiparittakesu anāpattigamanīyesu. Dukkaṭadubbhāsitamattesūti apare. Dosesūti gārayhesu akusaladhammesu. Bhayato dassanasīlāti paramāṇumattampi vajjaṃ sineruppamāṇaṃ viya katvā bhāyanasīlā. Sabbasikkhākoṭṭhāsesūti mūlapaññattianupaññattisabbatthapaññattipadesapaññattiādibhedesu. Taṃ taṃ samādātabbaṃ samādāyāti yaṃ kiñci sikkhākoṭṭhāsesu mūlapaññattiādibhedesu sikkhitabbaṃ paṭipajjitabbaṃ pūritabbaṃ kāyikaṃ vācasikaṃ vā sīlaṃ, taṃ sabbaṃ sammā ādāya, sammadeva sakkaccaṃ sabbaso ca ādiyitvāti attho.

Udayaṃ passanto pañcavīsati lakkhaṇāni passatīti 『『avijjāsamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayoti paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passatī』』tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati udayalakkhaṇāni passati.

我來為您翻譯這段巴利文： 1.14) 詳說。那裡"具足戒"到這裡,據說世尊指示四遍凈戒后,以"防護波羅提木叉律儀"顯示其中最上戒,晝住者蘇摩特長老如是說。而他的弟子三藏小龍長老說:"在兩處世尊都說波羅提木叉律儀,因為只有波羅提木叉律儀是戒,其他三種稱為戒的地方是沒有的。"說后不同意那個而說:"根律儀只是守護六門而已,活命遍凈只是如法平等獲得資具而已,依資具只是省察已得資具為此義而受用而已。無比喻地只有波羅提木叉律儀是戒。誰破壞它,如斷頭的人[不能保護]手足,不可說他將守護其餘。但誰的它無損,如未斷頭的人[能保護]生命,能使其餘恢復正常而守護。所以以'具足戒'指示波羅提木叉律儀后,說'具足波羅提木叉'為它的同義詞,為顯示它詳說而說'防護波羅提木叉律儀'等。" "以波羅提木叉律儀戒防護"是以得名為守護它、保護它,解脫它、使其脫離墮惡趣等苦的學處戒關閉身語門。而如是成為具足具備它,所以說"具足"。"具足行處"是以稱為身語不違犯的行,以稱為非妓院行處等的行處而具足,意思是具足行和行處。"微細"是極微小的應入不犯。其他人說是惡作惡語而已。"過失"是應責備的不善法。"見畏"是習慣於將極微細的罪過視如須彌山而怖畏。"一切學處分"是根本制、隨制、一切處制、部分制等差別。"受持彼彼應受持"是任何在學處分的根本制等差別中應學、應行、應圓滿的身或語戒,都正確受持,意思是善加完全受持。 見生起見二十五相是:"由無明生起故色生起,以緣生起義見色蘊生起。由愛生起...由業生起...由食生起故色生起,以緣生起義見色蘊生起。見生相時也見色蘊生起。見色蘊生起時見這五相。如是由無明生起故受生起,以緣生起義見受蘊生起。由愛生起...由業生起...由觸生起故受生起,以緣生起義見受蘊生起。見生相時也見受蘊生起。見受蘊生起時見這五相。"如是以每蘊五相的方式說的見二十五生起相。

Vayaṃ passanto pañcavīsati lakkhaṇāni passatīti 『『avijjānirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodhoti paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Avijjānirodhā…pe… taṇhānirodhā…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passatī. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati』』tiādinā nayena ekekasmiṃ khandhe pañca pañca katvā vuttāni pañcavīsati vayalakkhaṇāni passati. Pesitattoti nibbānaṃ pati pesitacitto. Kathayantīti tathāvidhaṃ bhikkhuṃ buddhādayo ariyā ācikkhanti.

Yataṃcareti vāyamamāno careyya, caṅkamanādivasena gamanaṃ kappentopi 『『anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamatī』』tiādinā (vibha. 432) nayena vuttappadhānavīriyaṃ karonto ghaṭento vāyamanto yathā akusaladhammā pahīyanti, kusaladhammā bhāvanāpāripūriṃ gacchanti, evaṃ gamanaṃ kappeyyāti attho. Esa nayo sesesupi. Yatamenaṃ pasārayeti etaṃ pasāretabbaṃ hatthapādādiṃ yataṃ yatamāno yathāvuttavīriyasamaṅgī hutvā pasāreyya, sabbattha padhānaṃ na jaheyyāti adhippāyo.

Idāni yathā paṭipajjanto yataṃ yatanto nāma hoti, taṃ paṭipadaṃ dassetuṃ 『『uddha』』ntiādi vuttaṃ. Tattha uddhanti upari. Tiriyanti parito, puratthimadisādivasena samantato disābhāgesūti attho. Apācīnanti heṭṭhā. Yāvatā jagato gatīti yattakā sattasaṅkhārabhedassa lokassa pavatti, tattha sabbatthāti attho. Ettāvatā anavasesatā sammasanañāṇassa visayaṃ saṅgahetvā dasseti. Samavekkhitāti samā hetunā ñāyena avekkhitā, aniccādivasena vipassitāti vuttaṃ hoti. Dhammānanti sattasuññānaṃ. Khandhānanti rūpādīnaṃ pañcannaṃ khandhānaṃ. Udayabbayanti udayañca vayañca. Idaṃ vuttaṃ hoti – upari tiriyaṃ adhoti tidhā saṅgahite sabbasmiṃ loke atītādibhedabhinnānaṃ pañcupādānakkhandhasaṅkhātānaṃ sabbesaṃ rūpārūpadhammānaṃ aniccādisammasanādhigatena udayabbayañāṇena pañcavīsatiyā ākārehi udayaṃ, pañcavīsatiyā ākārehi vayaṃ samavekkhitā samanupassitā bhaveyyāti.

Cetosamathasāmīcinti cittasaṃkilesānaṃ accantavūpasamanato cetosamathasaṅkhātassa ariyamaggassa anucchavikaṃ paṭipadāñāṇadassanavisuddhiṃ. Sikkhamānanti paṭipajjamānaṃ bhāventaṃ ñāṇaparamparā nibbattentaṃ. Sadāti sabbakālaṃ rattiñceva divā ca. Satanti catusampajaññasamannāgatāya satiyā satokārī. Evampettha gāthāvaṇṇanā daṭṭhabbā. Sesamettha suviññeyyameva.

Sīlasuttavaṇṇanā niṭṭhitā.

1. Padhānasuttavaṇṇanā

2. Tatiye uttamavīriyānīti seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Māro dhiyyati etthāti māradheyyaṃ, kilesamārassa pavattiṭṭhānabhūtaṃ, taṃ tebhūmakavaṭṭanti āha 『『tebhūmakavaṭṭasaṅkhātaṃ māradheyya』』nti. Jātimaraṇato jātaṃ bhayaṃ jātimaraṇabhayaṃ, jātimaraṇameva vā bhayahetuto bhayanti jātimaraṇabhayaṃ. Tenāha 『『jātiñca maraṇañca…pe… bhayassā』』ti sesaṃ uttānameva.

Padhānasuttavaṇṇanā niṭṭhitā.

我來為您翻譯這段巴利文： 見壞滅見二十五相是:"由無明滅故色滅,以緣滅義見色蘊壞滅。由愛滅...由業滅...由食滅故色滅,以緣滅義見色蘊壞滅。見變異相時也見色蘊壞滅。見色蘊壞滅時見這五相。由無明滅...由愛滅...由觸滅故受滅,以緣滅義見受蘊壞滅。見變異相時也見受蘊壞滅。見受蘊壞滅時見這五相。"如是以每蘊五相的方式說的見二十五壞滅相。"已捨棄"是已向涅槃舍心。"他們說"是佛等聖者宣說那樣的比丘。 "行有制"是努力而行,即使以經行等方式進行時,也以"爲了未生惡不善法不生而生欲努力"等方式所說的精進努力奮鬥,使不善法斷除,善法修習圓滿而進行,這是意思。其餘也是這個方法。"有制伸展"是有制努力成就如上所說的精進而伸展這應伸展的手足等,意思是不放棄一切處的精進。 現在為顯示如何行道為有制努力,說"上"等。那裡"上"是上方。"橫"是遍,意思是東方等一切方分。"下"是下方。"乃至世間行"是有情行蘊差別的世間的一切運轉,意思是那裡一切處。至此顯示包含思惟智的無餘境界。"觀察"是以因以理觀察,意思是以無常等觀照。"諸法"是無有情的。"諸蘊"是色等五蘊。"生滅"是生和滅。這是所說 - 在上橫下三處攝的一切世間中,以無常等思惟所得的生滅智,以二十五行相見生,以二十五行相見滅,應觀察觀見過去等差別的一切色無色法稱為五取蘊。 "心寂靜妥當"是由於永息心染故稱為心寂靜的聖道之適宜的行道智見清凈。"學習"是行道修習產生智相續。"常"是一切時晝夜。"念"是以具足四正知的念而有念。如是這裡應知偈頌解釋。這裡其餘易知。 戒經註釋完畢。 3. 精進經註釋 13. 第三經中,"最上精進"是最勝精進,因為成就特勝義。"在這裡魔被克制"為魔域,是煩惱魔活動處所,即三界輪迴,所以說"稱為三界輪迴的魔域"。生死所生的怖畏是生死怖畏,或生死由於是怖畏因而為生死怖畏。所以說"生和死...為怖畏"。其餘顯明。 精進經註釋完畢。

1. Saṃvarasuttavaṇṇanā

2. Catutthe saṃvarādīnaṃ sādhanavasena padahati etehīti padhānāni. Saṃvarantassa uppannavīriyanti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhāne cakkhādīnaṃ pidahane analasassa uppannavīriyaṃ. Pajahantassāti vinodentassa. Uppannavīriyanti tasseva pahānassa sādhanavasena pavattavīriyaṃ. Bhāventassa uppannavīriyanti etthāpi eseva nayo. Samādhinimittanti samādhi eva. Purimuppannasamādhi hi parato uppajjanakasamādhissa kāraṇaṃ hotīti 『『samādhinimitta』』nti vuttaṃ.

Upadhivivekattāti khandhūpadhiādiupadhīhi vivittattā vinissaṭattā. Taṃ āgammāti taṃ nibbānaṃ maggena adhigamahetu. Rāgādayo virajjanti ettha, etenāti virāgo. Evaṃ nirodhopi daṭṭhabbo. Yasmā idha bojjhaṅgamissakavasena icchitā, tasmā 『『ārammaṇavasena vā adhigantabbavasena vā』』ti vuttaṃ. Tattha adhigantabbavasenāti tanninnatāvasena. Vossaggapariṇāminti vossaggavasena pariṇāmitaṃ pariccajanavasena ceva pakkhandanavasena ca pariṇāmanasīlaṃ. Tenāha 『『dve vossaggā』』tiādi. Khandhānaṃ pariccajanaṃ nāma tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenevākārena tannimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha 『『vipassanā…pe… pariccajatī』』ti. Yasmā vipassanā vuṭṭhānagāminibhāvaṃ pāpuṇantī ninnapoṇapabbhārabhāvena ekaṃsato nibbānaṃ pakkhandatīti vattabbataṃ labhati, maggo ca samucchedavasena kilese khandhe ca rāgaṃ pariccajati, tasmā yathākkamaṃ vipassanāmaggānaṃ vasena pakkhandanapariccāgavossaggā veditabbā. Vosaggatthāyāti pariccāgavossaggatthāya ceva pakkhandanavossaggatthāya ca. Pariṇamatīti pariccajati. Taṃ pana pariṇāmanaṃ vuṭṭhānagāminibhāvappattiyā ceva ariyamaggabhāvappattiyā ca icchitanti āha 『『vipassanābhāvañca maggabhāvañca pāpuṇātī』』ti. Sesapadesūti 『『dhammavicayasambojjhaṅgaṃ bhāvetī』』tiādīsu sesasambojjhaṅgakoṭṭhāsesu.

Bhaddakanti abhaddakānaṃ nīvaraṇādipāpadhammānaṃ vikkhambhanena rāgavigamanena ekantahitattā dullabhattā ca bhaddakaṃ sundaraṃ. Na hi aññaṃ samādhinimittaṃ evaṃ dullabhaṃ rāgassa ujuvipaccanīkabhūtaṃ atthi. Anurakkhatīti ettha anurakkhanā nāma adhigatasamādhito yathā parihāni na hoti, evaṃ paṭipattisāsana-tappaṭipakkhavigamanenāti āha 『『samādhī』』tiādi. Aṭṭhikasaññādikāti aṭṭhikajjhānādikā. Saññāsīsena hi jhānaṃ vadati. Sesamettha uttānameva.

Saṃvarasuttavaṇṇanā niṭṭhitā.

1. Paññattisuttavaṇṇanā

我來為您翻譯這段巴利文： 4. 防護經註釋 14. 第四經中,"以成就防護等由此精進"為諸精進。"防護者的已生精進"是為使貪等不生起,如是在念現起時不懈怠地關閉眼等的已生精進。"斷者"是除去者。"已生精進"是為成就那斷除而轉起的精進。在"修習者的已生精進"這裡也是這個方法。"定相"就是定。因為先前生起的定是後來生起的定的因,所以說"定相"。 "由離執"是由離開蘊執等執而出離。"緣彼"是以道證得彼涅槃為因。貪等在此由此離貪為離貪。滅也應如是見。因為這裡以覺支相雜而求,所以說"以所緣或以應證得"。那裡"以應證得"是以傾向彼。"舍轉向"是以舍轉向、以舍離及傾向而有轉向性。所以說"二舍"等。稱為舍離諸蘊是由斷除與之相系的煩惱,因為隨觀照以何行相斷煩惱,以彼行相斷以彼為相的諸蘊應說,所以說"觀照...舍離"。因為觀照達到出起趣向時以傾向、趨向、臨近而應說必定傾向涅槃,道也以斷絕方式舍離煩惱和蘊的貪,所以應依觀照和道的次第而知傾向舍和舍離舍。"為舍"是為舍離舍和傾向舍。"轉向"是舍離。而那轉向是達到出起趣向性和達到聖道性而求,所以說"達到觀照性和道性"。"其餘處"是在"修習擇法覺支"等其餘覺支分。 "善"是由鎮伏不善的蓋等惡法、由離貪而唯一利益,由難得而善美。因為沒有其他定相如是難得而與貪正相違。"守護"這裡稱為守護是為使已得定不退失,如是以修行教法及除去其對治,所以說"定"等。"骨想等"是骨禪等。因為以想為首而說禪。這裡其餘顯明。 防護經註釋完畢。 5. 施設經註釋

1. Pañcame attabhāvo etesaṃ atthīti attabhāvino, tesaṃ attabhāvīnaṃ. Tenāha 『『attabhāvavantāna』』nti. Yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjīti mandhāturājā kira ekadivasaṃ attano pariṇāyakaratanaṃ pucchi – 『『atthi nu kho manussalokato ramaṇīyataraṃ ṭhāna』』nti. Kasmā deva evaṃ bhaṇasi, kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ, nanu etesaṃ ṭhānaṃ ito ramaṇīyataranti? Rājā cakkaratanaṃ purakkhatvā tattha agamāsi.

Cattāro mahārājāno 『『mandhātumahārājā āgato』』ti sutvā 『『tāvamahiddhiko mahārājā na sakkā yuddhena paṭibāhitu』』nti sakarajjaṃ niyyātesuṃ. So taṃ gahetvā puna pucchi – 『『atthi nu kho ito ramaṇīyataraṃ ṭhāna』』nti. Athassa tāvatiṃsabhavanaṃ kathayiṃsu. 『『Tāvatiṃsabhavanaṃ, deva, ramaṇīyaṃ, tattha sakkassa devarañño ime cattāro mahārājāno pāricārikā dovārikabhūmiyaṃ tiṭṭhanti. Sakko devarājā mahiddhiko mahānubhāvo. Tassimāni upabhogaṭṭhānāni – yojanasahassubbedho vejayantapāsādo, pañcayojanasatubbedhā sudhammadevasabhā, diyaḍḍhayojanasatiko vejayantaratho, tathā erāvaṇo hatthī, dibbarukkhasahassappaṭimaṇḍitaṃ nandanavanaṃ, cittalatāvanaṃ, phārusakavanaṃ, yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paññāsayojanavitthārā pañcadasayojanubbedhā jayasumanapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anuppavisatī』』ti.

Taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri. Taṃ ākāse uṭṭhahi saddhiṃ caturaṅginiyā senāya. Atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyā āsanne ṭhāne aṭṭhāsi saddhiṃ pariṇāyakaratanappamukhāya caturaṅginiyā senāya. Rājā ekakova attano ānubhāvena tāvatiṃsabhavanaṃ agamāsi. Sakko 『『mandhātā āgato』』ti sutvā tassa paccuggamanaṃ katvā 『『svāgataṃ, mahārāja, sakaṃ, te mahārāja, anusāsa mahārājā』』ti vatvā saddhiṃ nāṭakehi rajjaṃ dve bhāge katvā ekaṃ bhāgamadāsi. Rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussagandhasarīranissandādimanussabhāvo vigacchi, devaloke pavattivipākadāyino aparapariyāyavedanīyassa kammassa katokāsattā sabbadā soḷasavassuddesikatāmālāmilāyanādidevabhāvo pāturahosi. Tassa sakkena saddhiṃ paṇḍukambalasilāya nisinnassa akkhinimisanamattena nānattaṃ paññāyati. Taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. So tattha dibbasampattiṃ anubhavamāno tadā manussānaṃ asaṅkhyeyyāyukatāya yāva chattiṃsa sakkā upapajjitvā cutā, tāva sakkarajjaṃ kāretvā 『『kiṃ me iminā upaḍḍharajjenā』』ti atitto kāmehi tato cavitvā attano uyyāne patito manussaloke utukakkhaḷatāya vātātapena phusitagatto kālamakāsi. Tena vuttaṃ 『『devaloke pana yāva chattiṃsāya indānaṃ āyuppamāṇaṃ, tāva paṇīte kāme paribhuñjī』』ti.

Paññattisuttavaṇṇanā niṭṭhitā.

1. Sokhummasuttavaṇṇanā

我來為您翻譯這段巴利文： 15. 第五經中,"有此身體"為有身體者,他們的有身體者。所以說"具身體者"。"享受殊勝欲樂直至三十六因陀羅的壽量"是曼馱多王據說有一天問他的輔相寶:"有比人間更可意的地方嗎?"[輔相說:]"天主為何這樣說,難道不見日月的威力嗎,他們的處所豈不是比這裡更可意?"王以輪寶為前往那裡。 四大王聽到"曼馱多大王來了",想"如此大威力的大王不能以戰爭抵擋",便獻出自己的王國。他得到那個后又問:"有比這裡更可意的地方嗎?"於是他們告訴他三十三天界。"天主,三十三天界可意,那裡四大王為帝釋天王的侍者站在門衛處。帝釋天王大神力大威德。他的這些受用處:一千由旬高的毗阇延多宮殿,五百由旬高的善法會堂,一百五十由旬的毗阇延多車,也是[一百五十由旬的]伊羅婆那象,以千天樹莊嚴的難陀園、奇多羅樹園、粗惡園,一百由旬高的波利阇多拘毗羅羅樹,其下六十由旬長五十由旬寬十五由旬高如勝須摩那花色的黃金石,以其柔軟當帝釋坐時身體陷入一半。" 聽到這個王想去那裡而舉起輪寶。它與四兵升入空中。然後從兩天界中間輪寶下降停在靠近地面處與以輔相寶為首的四兵一起。王獨自以自己威力去三十三天界。帝釋聽到"曼馱多來了",出迎他說"歡迎,大王,這是你的,大王,請統治,大王",與舞女分王國為二分給一分。王剛住在三十三天界時人的氣味身流等人性消失,由於天界異熟果報的其他業得到機會而常現起十六歲相貌花不凋等天性。他與帝釋坐在黃金石上[二人]只有眨眼的差別。不察覺這個的天人迷惑帝釋和他的差別。他在那裡享受天界成就,那時由於人壽無量,直到三十六位帝釋生起死去,他做帝釋王后"這半王國於我何用"而不滿欲樂,從那裡死後墮于自己的園林,在人間被時節惡劣的風吹日曬觸身而死。所以說"在天界享受殊勝欲樂直至三十六因陀羅的壽量"。 施設經註釋完畢。 6. 微妙經註釋

1. Chaṭṭhe sukhumalakkhaṇappaṭivijjhanakānīti aniccādisukhumalakkhaṇānaṃ paṭivijjhanakāni. Sukhumalakkhaṇapariggāhakañāṇenāti sukhumalakkhaṇapariggāhakena ñāṇena. Parato jānitvāti avasavattanena aññato jānitvā. Saṅkhārā hi 『『mā bhijjiṃsū』』ti icchitāpi bhijjanteva, tasmā te avasavattitāya pare nāma. Sā ca nesaṃ paratā aniccadassane pākaṭā hotīti vuttaṃ 『『iminā hi padena aniccānupassanā kathitā』』ti. Sesaṃ uttānameva.

Sokhummasuttavaṇṇanā niṭṭhitā.

7-10. Paṭhamaagatisuttādivaṇṇanā

17-20. Sattame chandāgatinti ettha sandhivasena saralopoti dassento āha 『『chandena agati』』nti. Chandāti hetumhi nissakkavacananti āha 『『chandenā』』ti, pemenāti attho. Chandasaddo hettha taṇhāpariyāyo, akusalacchandapariyāyo vā. Sesesūti 『『dosāgatiṃ gacchatī』』tiādīsu.

Ettha ca yo 『『ayaṃ me mittoti vā, sandiṭṭhoti vā, ñātakoti vā, lañcaṃ vā pana me detī』』ti chandavasena assāmikaṃ sāmikaṃ karoti, ayaṃ chandena akattabbaṃ karoti nāma. Yo 『『ayaṃ me verī』』ti cirakālānubaddhaveravasena vā, taṅkhaṇuppannakodhavasena vā sāmikaṃ assāmikaṃ karoti, ayaṃ dosena akattabbaṃ karoti nāma. Yo pana mandattā momūhattā yaṃ vā taṃ vā ayuttaṃ akāraṇaṃ vatvā assāmikaṃ sāmikaṃ karoti, ayaṃ mohena akattabbaṃ karoti nāma. Yo pana 『『ayaṃ rājavallabhoti vā visame corādike visamāni vā kāyaduccaritādīni samādāya vattanena visamanissito vā, anatthampi me kareyyā』』ti bhīto assāmikaṃ sāmikaṃ karoti, ayaṃ bhayena akattabbaṃ karoti nāma.

Yo pana kiñci bhājento 『『ayaṃ me sandiṭṭho vā sambhatto vā』』ti pemavasena atirekaṃ deti, 『『ayaṃ me verī』』ti dosavasena ūnakaṃ deti , yo muyhanto dinnādinnaṃ ajānamāno kassaci ūnaṃ, kassaci adhikaṃ deti, 『『ayaṃ imasmiṃ adīyamāne mayhaṃ anatthampi kareyyā』』ti sīto kassaci atirekaṃ deti, so catubbidhopi yathānukkamena chandāgatiādīni gacchanto akattabbaṃ karoti nāma.

Nihīyati tassa yasoti tassa agatigāmino kittiyasopi parivārayasopi nihīyati parihāyati. Yassati tena kittīyatīti hi yaso, kitti thutighoso. Yassati tena purecarānucarabhāvena parivārayatīti yaso, parivāro. Aṭṭhamanavamadasamāni uttānatthāneva.

Caravaggo dutiyo.

1. Cakkavaggo

2. Cakkasuttavaṇṇanā

3. Catutthassa paṭhame cattāri cakkānīti ettha cakkaṃ nāma dārucakkaṃ, ratanacakkaṃ, dhammacakkaṃ, iriyāpathacakkaṃ, sampatticakkanti pañcavidhaṃ. Tattha 『『yaṃ panidaṃ, samma, rathakāracakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehī』』ti (a. ni. 3.15) idaṃ dārucakkaṃ. 『『Pitarā pavattitaṃ cakkaṃ anuvattetī』』ti (saṃ. ni. 1.215) idaṃ ratanacakkaṃ. 『『Mayā pavattitaṃ cakka』』nti (su. ni. 562; bu. vaṃ. 27.17; jā. 1.1.104; 1.5.100, 103) idaṃ dhammacakkaṃ. 『『Catucakkaṃ navadvāra』』nti (saṃ. ni. 1.29, 109) idaṃ iriyāpathacakkaṃ. 『『Cattārimāni, bhikkhave, cakkāni yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ pavattatī』』ti (a. ni.

我來為您翻譯這段巴利文： 16. 第六經中,"通達微妙相"是通達無常等微妙相。"以把握微妙相的智"是以把握微妙相的智。"知后"是由不自在而知他。因為諸行即使欲求"不要壞"也必定壞,所以它們以不自在性為他。而它們的他性在見無常時明顯,所以說"以此句說無常隨觀"。其餘顯明。 微妙經註釋完畢。 7-10. 第一不正行經等註釋 17-20. 第七經中,"欲不正行",這裡為顯示以聯繫而省略音而說"以欲不正行"。"欲"是從格表示因,所以說"以欲",意思是以愛。這裡欲字是愛的同義詞,或不善欲的同義詞。"其餘"是在"行瞋不正行"等中。 這裡,誰以"這是我的朋友"或"熟人"或"親戚",或"給我賄賂"而以欲使非主成為主,這稱為以欲做不應做。誰以"這是我的敵人"而以長期隨逐的怨恨或當時生起的忿怒使主成為非主,這稱為以瞋做不應做。而誰因愚癡昏迷說任何不當無因而使非主成為主,這稱為以癡做不應做。而誰以"這是王所寵愛的"或依止不正的盜賊等或以受持不正的身惡行等而行的不正依止者,[想]"他會對我作不利"而恐懼使非主成為主,這稱為以畏做不應做。 而誰分配某物時以"這是我的熟人或親友"而以愛給予過多,以"這是我的敵人"而以瞋給予過少,誰因迷惑不知已給未給而給某人少某人多,以"這人若不給會對我作不利"而恐懼給某人過多,他這四種依次稱為行欲不正行等做不應做。 "他的名聲衰退"是那行不正行者的稱譽名聲和眷屬名聲衰退損減。因為"以此稱揚"為名聲,讚揚聲名。因為"以此為前後隨從"為名聲,眷屬。第八第九第十[經]義顯明。 行品第二。 4. 輪品 1. 輪經註釋 31. 第四[品]第一[經]中,"四輪",這裡輪名有五種:木輪、寶輪、法輪、威儀輪、成就輪。那裡"朋友,這車匠輪六個月六夜完成"這是木輪。"隨轉父所轉輪"這是寶輪。"我所轉輪"這是法輪。"四輪九門"這是威儀輪。"比丘們,這四輪,諸天人具足它們而四輪運轉"這是

4.31) idaṃ sampatticakkaṃ. Idhāpi etadeva adhippetanti āha 『『cattāri sampatticakkāni vattantī』』ti. Anucchavike deseti puññakiriyāya sammāpaṭipattiyā anurūpadese. Sevanaṃ kālena kālaṃ upasaṅkamanaṃ. Bhajanaṃ bhattivasena payirupāsanaṃ. Attano sammā ṭhapananti attano cittasantānassa yoniso ṭhapanaṃ. Saddhādīsu nivesananti āha 『『sace』』tiādi. Idameva cettha pamāṇanti idameva pubbekatapuññatāsaṅkhātaṃ sampatticakkaṃ eva etesu sampatticakkesu pamāṇabhūtaṃ itaresaṃ kāraṇabhāvato . Tenāha 『『yena hī』』tiādi. So eva ca katapuñño puggalo attānaṃ sammā ṭhapeti akatapuññassa tadabhāvato.

Cakkasuttavaṇṇanā niṭṭhitā.

1. Saṅgahasuttavaṇṇanā

2. Dutiye tassa dānameva dātabbanti pabbajitassa pabbajitaparikkhāraṃ pattacīvarādi, gihino gihiparikkhāraṃ vatthāvudhayānasayanādi dātabbaṃ. Sabbanti sabbaṃ upakāraṃ. Makkhetvā nāseti makkhibhāve ṭhatvā. Telena viya makkhetīti satadhotatelena makkheti viya. Atthavaḍḍhanakathāti hitāvahakathā. Kathāgahaṇañcettha nidassanamattaṃ, paresaṃ hitāvaho kāyappayogopi atthacariyā. Aṭṭhakathāyaṃ pana vacippayogavaseneva atthacariyā vuttā. Samānattatāti sadisabhāvo, samānaṭṭhāne ṭhapanaṃ, taṃ panassa samānaṭṭhapanaṃ attasadisatākaraṇamukhena ekasambhogatā. Attano sukhuppattiyaṃ tassa ca dukkhuppattiyaṃ tena dukkhena attanā ekasambhogatāti āha 『『samānasukhadukkhabhāvo』』ti. Sā ca samānasukhadukkhatā ekato nisajjādinā pākaṭā hotīti dassento 『『ekāsane』』tiādimāha.

Tattha jātiyā hīno bhogena adhiko dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogo kātuṃ jātiyā hīnattā. Tassa tathā akariyamāne ca so kujjhati bhogena adhikattā, tasmā so dussaṅgaho. Bhogena hīno jātiyā adhikopi dussaṅgaho hoti. So hi 『『ahaṃ jātimā』』ti bhogasampannena saddhi ekaparibhogaṃ icchati, tasmiṃ akariyamāne kujjhati. Ubhohipi hīno susaṅgaho hoti. Na hi so itarena saddhiṃ ekaparibhogaṃ icchati jātiyā hīnabhāvato, na akariyamāno kujjhati bhogena hīnabhāvato. Ubhohi sadisopi susaṅgahoyeva. Sadisabhāveneva itarena saha ekaparibhogassa paccāsīsāya, akaraṇe ca tassa kujjhanassa abhāvato. Bhikkhu dussīlo dussaṅgaho hoti. Na hi sakkā tena saddhiṃ ekaparibhogaṃ kātuṃ, akariyamāne ca kujjhati. Sīlavā pana susaṅgaho hoti. Sīlavā hi adīyamānepi kismiñci āmise akariyamānepi saṅgahe na kujjhati, aññaṃ attanā saddhiṃ paribhogaṃ akarontampi na pāpakena cittena passati pesalabhāvato. Tato eva paribhogopi anena saddhiṃ sukaro hoti, tasmā gihi ce, ubhohi sadiso. Pabbajito ce, sīlavā puggalo . Evaṃ samānattatāya saṅgahetabbo. Tenevāha 『『so sace gahaṭṭhassa jātiyā pabbajitassa sīlena sadiso hoti, tassāyaṃ samānattatā kātabbā』』ti. Sesaṃ suviññeyyameva.

Saṅgahasuttavaṇṇanā niṭṭhitā.

1. Sīhasuttavaṇṇanā

2. Tatiye sīhoti parissayasahanato paṭipakkhahananato ca 『『sīho』』ti laddhanāmo migādhipati. Cattāroti samānepi sīhajātibhāve vaṇṇavisesādisiddhena visesena cattāro sīhā. Te idāni nāmato vaṇṇato āhārato dassetvā idhādhippetasīhaṃ nānappakārato vibhāvetuṃ 『『tiṇasīho』』tiādi āraddhaṃ. Tiṇabhakkho sīho tiṇasīho purimapade uttarapadalopena yathā 『『sākapatthivo』』ti (pāṇini 2.

我來為您翻譯這段巴利文： 4.31) 成就輪。這裡也是指這個,所以說"四成就輪轉"。"適宜處"是適合修福行正行的地方。"親近"是時常往訪。"結交"是以敬愛而親近。"正安置自己"是如理安置自己的心相續。"住立於信等"所以說"如果"等。"這即是這裡的標準"是這稱為宿世福業的成就輪即是這些成就輪中的標準,因為它是其他[輪]的因。所以說"因為誰"等。而只有那有福德的人才正安置自己,因為無福德者無此。 輪經註釋完畢。 2. 攝受經註釋 32. 第二經中,"應施給他"是應施給出家者出家資具缽衣等,施給在家者在家資具衣武器車乘床等。"一切"是一切利益。"抹殺"是住于抹殺性。"如油塗抹"是如以百鍊油塗抹。"增益義語"是導向利益語。這裡說語是譬喻而已,對他人有利的身業也是利行。但在義注中只依語業說利行。"同等性"是相似性,置於同等處,而他的置於同等是以作同己為門而同受用。在自己生起樂和他生起苦時與彼苦同受用,所以說"同苦樂性"。而那同苦樂性以同坐等而明顯,所以說"一座"等。 那裡生低財富高者難攝受。因為生低不能與他同受用。當不如是做時他因財富高而瞋怒,所以他難攝受。財富低生高者也難攝受。因為他[想]"我高生"而欲與富有者同受用,當不如是做時瞋怒。兩者都低者易攝受。因為他因生低不欲與他人同受用,不做時也因財富低而不瞋怒。兩者相等者也易攝受。因為以相等性期望與他人同受用,不做時也不瞋怒。破戒比丘難攝受。因為不能與他同受用,不做時他瞋怒。而持戒者易攝受。因為持戒者即使不給任何資具不做攝受也不瞋怒,因賢善性也不以噁心看待不與自己同受用者。正因如此與他同受用也容易,所以如果是在家者,[應]兩者相等。如果是出家者,[應]是持戒人。如是應以同等性攝受。所以說"如果他與在家者同生或與出家者同戒,應對他作此同等性"。其餘易知。 攝受經註釋完畢。 3. 獅子經註釋 33. 第三經中,"獅子"是因耐受危難和擊破對敵而得名"獅子"的獸王。"四"是雖同爲獅子種,由色等成就的差別而有四種獅子。現在從名、色、食顯示它們,為顯示此處所說獅子的種種相而開始說"草獅"等。食草的獅子為草獅,前分略去後分,如"菜王"(巴尼尼2.;

1.60). Kāḷavaṇṇatāya kāḷasīho. Tathā paṇḍusīho. Tenāha 『『kāḷagāvisadiso, paṇḍupalāsavaṇṇagāvisadiso』』ti ca. Rattakambalassa viya kesaro kesarakalomo etassa atthīti kesarī. Lākhāparikammakatehi viya pādapariyantehīti ca yojanā.

Kammānubhāvasiddhaadhipaccamahesakkhatāhi sabbamigagaṇassa rājā. Suvaṇṇaguhato vātiādi 『『sīhassa vihāro kiriyā evaṃ hotī』』ti katvā vuttaṃ.

Samaṃ patiṭṭhāpetvāti sabbabhāgehi samameva bhūmiyaṃ patiṭṭhāpetvā. Ākaḍḍhitvāti purato ākaḍḍhitvā. Abhiharitvāti abhimukhaṃ haritvā. Saṅghātanti vināsaṃ. Vīsatiyaṭṭhikaṃ ṭhānaṃ usabhaṃ.

Samasīhoti samajātiko samappabhāvo ca sīho. Samānosmīti desanāmattaṃ, samappabhāvatāya eva na bhāyati. Sakkāyadiṭṭhibalavatāyāti 『『ke aññe amhehi uttaritarā, atha kho mayameva mahābalā』』ti evaṃ balātimānanimittāya ahaṃkārahetubhūtāya sakkāyadiṭṭhiyā balavabhāvena. Sakkāyadiṭṭhiyā pahīnattāti nirahaṃkārattā attasinehassa suṭṭhu samugghātattā na bhāyati.

Tathātathāti sīhasadisatādinā tena tena pakārena attānaṃ kathesīti vatvā tamatthaṃ vivaritvā dassetuṃ 『『sīhoti kho』』tiādi vuttaṃ.

Katamahābhinīhārassa lokanāthassa bodhiyā niyatabhāvappattiyā ekantabhāvī buddhabhāvoti katvā 『『tīsu pāsādesu nivāsakālo , magadharañño paṭiññādānakālo, pāyāsassa paribhuttakālo』』tiādinā abhisambodhito purimāvatthāpi sīhasadisā katvā dassitā. Bhāvini bhūtūpacāropi hi lokavohāro. Vijjābhāvasāmaññato dvivijjaṃ itaravijjampi ekajjhaṃ gahetvā paṭiccasamuppādasammasanato taṃ puretarasiddhaṃ viya katvā āha 『『tisso vijjā sodhetvā』』ti. Anulomapaṭilomato pavattañāṇassa vasena 『『yamakañāṇamanthanenā』』ti vuttaṃ.

Tattha viharantassāti ajapālanigrodhamūle viharantassa. Ekādasame divaseti sattasattāhato paraṃ ekādasame divase. Acalapallaṅketi isipatane dhammacakkappavattanatthaṃ nisinnapallaṅke. Tampi hi kenaci appaṭivattiyaṃ dhammacakkappavattanatthaṃ nisajjāti katvā vajirāsanaṃ viya acalapallaṅkaṃ vuccati. Imasmiñca pana padeti 『『dveme, bhikkhave, antā』』tiādinayappavatte ca imasmiṃ saddhammakoṭṭhāse. Dhammaghoso…pe… dasasahassilokadhātuṃ paṭicchādesi 『『sabbattha ṭhitā suṇantū』』ti adhiṭṭhānena. Soḷasahākārehīti dukkhapariññā, samudayappahānaṃ, nirodhasacchikiriyā, maggabhāvanāti ekekasmiṃ magge cattāri cattāri katvā soḷasahi ākārehi.

Paṭhamena nayena abhisambodhito purimatarāvatthāpi avassaṃbhāvitāya gahetvā sīhasadisataṃ dassetvā idāni abhisambuddhāvatthāsu eva sīhasadisataṃ dassetuṃ 『『aparo nayo』』tiādi āraddhaṃ. Aṭṭhahi kāraṇehīti 『『tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato』』ti (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; saṃ. ni. aṭṭha. 2.3.78; a. ni. aṭṭha. 1.1.170; udā. aṭṭha. 18; itivu. aṭṭha. 38; theragā. aṭṭha. 1.3; bu. vaṃ. aṭṭha. 1.2 nidānakathā; mahāni. aṭṭha. 14; paṭi. ma.

我來為您翻譯這段巴利文： 1.60)。因黑色為黑獅。如是白獅。所以說"如黑牛,如褐葉色牛"。有如紅毯般的鬃毛者為鬃獅。與涂赤漆般的足端等結合。 以業威力成就的主權大能性而為一切獸群之王。從金窟等是說"獅子的住處行為如是"。 "平等安置"是以一切分平等安置於地。"拉"是向前拉。"運"是向面前運。"破壞"是毀滅。"二十杖"處為牛。 "同獅"是同生同光耀的獅子。"我相同"是說法而已,因為光耀相同而不怖。"以有身見力"是以"誰比我們更勝,而我們才是大力"如是由力慢為相的我執為因的有身見的有力性。"因斷有身見"是因無我執、善斷除自愛而不怖。 "如是如是"是說他以獅子相似等那種方式說自己,說后為開顯其義而說"稱為獅子"等。 因為已作大誓願的世間導師已得定性菩提而一向成就佛性,所以以"住於三殿時,對摩揭陀王允諾時,享用乳粥時"等方式,顯示從證菩提之前的狀態也如獅子。因為世間語言也有于未來轉用現在。由於智的相通,合取二智和其他智,由於思惟緣起而說那先前成就,所以說"清凈三明"。由於順逆轉起智而說"以雙智攪拌"。 "住于那裡"是住于阿阇波羅尼拘律樹下。"第十一日"是七七日後第十一日。"不動跏趺"是為轉法輪坐于仙人墮處的跏趺。因為那也為不被任何所轉為轉法輪而坐,所以如金剛座稱為不動跏趺。"在這句"是在"比丘們,這兩端"等方式轉起的這正法分。法音...遍覆十千世界是以"愿一切住者聽"的決意。"以十六行相"是苦遍知、集斷除、滅作證、道修習,在每道各四而為十六行相。 以第一方式顯示從證菩提之前的狀態也因必定發生而取為如獅子后,現在為顯示只在證悟狀態中如獅子而開始說"另一方法"等。"以八因"是"如是來故如來,如是去故如來,來如相故如來,證悟如法實性故如來,由如見故如來,由如語故如來,由如作故如來,以勝義故如來"

1.37) evaṃ vuttehi aṭṭhahi tathāgatasādhakehi kāraṇehi. Yadipi bhagavā bodhipallaṅke nisinnamatteva abhisambuddho na jāto, tathāpi tāya nisajjāya nisinnova panujja sabbaṃ parissayaṃ abhisambuddho jāto. Tathā hi taṃ 『『aparājitapallaṅka』』nti vuccati, tasmā 『『yāva bodhipallaṅkā vā』』ti vatvā tena aparitussanto 『『yāva arahattamaggañāṇā vā』』ti āha.

Itisakkāyoti ettha itisaddo nidassanattho. Tena sakkāyo sarūpato parimāṇato paricchedato ca dassitoti āha 『『ayaṃ sakkāyo』』tiādi. 『『Ayaṃ sakkāyo』』ti iminā pañcupādānakkhandhā sarūpato dassitā. 『『Ettako sakkāyo』』ti iminā te parimāṇato dassitā. Tassa ca parimāṇassa ekantikabhāvaṃ dassentena 『『na ito bhiyyo sakkāyo atthī』』ti vuttaṃ. Sabhāvatoti salakkhaṇato. Sarasatoti sakiccato. Pariyantatoti parimāṇapariyantato. Paricchedatoti yattake ṭhāne tassa pavattitassa paricchindanato. Parivaṭumatoti pariyosānappavattito. Sabbepi pañcupādānakkhandhā dassitā honti yathāvuttena vibhāgena. Ayaṃ sakkāyassa samudayo nāmāti ayaṃ āhārādisakkāyassa samudayo nāma. Tenāha 『『ettāvatā』』tiādi. Atthaṅgamoti nirodho. 『『Āhārasamudayā āhāranirodhā』』ti ca asādhāraṇameva taṃ gahetvā sesesu ādi-saddena saṅgaṇhāti.

Paṇṇāsalakkhaṇapaṭimaṇḍitanti paṇṇāsaudayavayalakkhaṇavibhūsitaṃ samudayatthaṅgamaggahaṇato. Khīṇāsavattāti anavasesaṃ sāvasesañca āsavānaṃ parikkhīṇattā. Anāgāmīnampi hi bhayaṃ cittutrāsañca na hotīti. Ñāṇasaṃvego bhayatupaṭṭhānapaññā. Itarāsaṃ pana devatānanti akhīṇāsavadeve sandhāya vadati. Bhoti dhammālapanamattanti sabhāvakathanamattaṃ.

Cakkanti satthu āṇācakkaṃ. Taṃ pana dhammato āgatanti dhammacakkaṃ. Tattha ariyasāvakānaṃ paṭivedhadhammato āgatanti dhammacakkaṃ. Itaresaṃ desanādhammato āgatanti dhammacakkaṃ. Duvidhepi ñāṇaṃ padhānanti ñāṇasīsena vuttaṃ 『『paṭivedhañāṇampi desanāñāṇampī』』ti. Idāni taṃ ñāṇaṃ sarūpato dassetuṃ 『『paṭivedhañāṇaṃ nāmā』』tiādi vuttaṃ. Yasmā tassa ñāṇassa paṭividdhattā bhagavā tāni saṭṭhi nayasahassāni veneyyānaṃ dassetuṃ samattho ahosi, tasmā tāni saṭṭhi nayasahassāni tena ñāṇena saddhiṃyeva siddhānīti katvā dassento 『『saṭṭhiyā ca nayasahassehi paṭivijjhī』』ti āha. Tiparivaṭṭanti 『『idaṃ dukkha』』nti ca 『『pariññeyya』』nti ca 『『pariññāta』』nti ca evaṃ tiparivaṭṭaṃ, taṃyeva dvādasākāraṃ. Tanti desanāñāṇaṃ. Esa bhagavā. Appaṭipuggaloti paṭinidhibhūtapuggalarahito. Ekasadisassāti nibbikārassa.

Sīhasuttavaṇṇanā niṭṭhitā.

1. Aggapasādasuttavaṇṇanā

我來為您翻譯這段巴利文： 1.37) 如是所說的八個成就如來的因。雖然世尊僅坐于菩提座時還未成正覺,但以那座位坐著驅除一切危難而成正覺。如是那稱為"不敗座",所以說"乃至菩提座",以此不滿足而說"乃至阿羅漢道智"。 "如是有身"這裡"如是"字表示顯示。以此顯示有身的自性、數量和界限,所以說"這有身"等。以"這有身"顯示五取蘊的自性。以"如是多有身"顯示它們的數量。為顯示那數量的確定性而說"沒有比這更多的有身"。"以自性"是以自相。"以自味"是以自作用。"以邊際"是以數量邊際。"以界限"是以它轉起所在處的界定。"以圍繞"是以終局轉起。一切五取蘊以如所說的分別而顯示。"這名為有身集"是這名為食等有身集。所以說"如是"等。"滅沒"是滅。以"從食集從食滅"等取其不共,以"等"字攝其餘。 "莊嚴以五十相"是以五十生滅相莊嚴,因取集滅。"因漏盡"是因完全和部分漏盡。因為不還者也無怖畏和心驚。智警惕是怖現起慧。"其他諸天"是說未漏盡天。"尊者"是法稱呼而已。 "輪"是師命輪。而它從法而來為法輪。那裡從聖弟子的證悟法而來為法輪。從其他[眾生]的教法而來為法輪。在兩種中智為主,所以以智為首說"證智和說智"。現在為顯示那智的自性而說"名為證智"等。因為由於通達那智,世尊能向所化眾生顯示那六萬方法,所以那六萬方法與那智一起成就,因此為顯示[此義]而說"以六萬方法通達"。"三轉"是"此是苦"及"應遍知"及"已遍知"如是三轉,那即是十二行相。"那"是說智。"這"是世尊。"無對偶者"是無替代之人。"同一"是無變異。 獅子經註釋完畢。 4. 最上凈信經註釋

1. Catutthe aggesu pasādāti seṭṭhesu pasādā. Aggā vā pasādāti seṭṭhabhūtā pasādā. Seṭṭhavacano hettha aggasaddo. Purimasmiṃ atthavikappe aggasaddena buddhādiratanattayaṃ vuccati. Tesu bhagavā tāva asadisaṭṭhena, guṇavisiṭṭhaṭṭhena, asamasamaṭṭhena ca aggo. So hi mahābhinīhāraṃ dasannaṃ pāramīnaṃ pavicayañca ādiṃ katvā bodhisambhāraguṇehi ceva buddhaguṇehi ca payojanehi ca sesajanehi asadisoti asadisaṭṭhenapi aggo. Ye cassa te guṇā mahākaruṇādayo, tehi sesasattānaṃ guṇehi visiṭṭhaṭṭhenapi sabbasattuttamatāya aggo. Ye pana purimakā sammāsambuddhā sabbasattehi asamā, tehi saddhiṃ ayameva rūpakāyaguṇehi ceva dhammakāyaguṇehi ca samoti asamasamaṭṭhenapi aggo. Tathā dullabhapātubhāvato acchariyamanussabhāvato bahujanahitasukhāvahato adutiyaasahāyādibhāvato ca bhagavā loke aggoti vuccati. Yathāha –

『『Ekapuggalassa, bhikkhave, pātubhāvo dullabho lokasmiṃ. Katamassa ekapuggalassa? Tathāgatassa arahato sammāsammuddhassa. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati acchariyamanusso. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujana…pe… sammāsambuddho. Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati adutiyo asahāyo appaṭimo appaṭibhāgo appaṭipuggalo asamo asamasamo dvipadānaṃ aggo. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho』』ti (a. ni. 1.171-173).

Dhammasaṅghā aññadhammasaṅghehi asadisaṭṭhena visiṭṭhaguṇatāya dullabhapātubhāvādinā ca aggā. Tathā hi tesaṃ svākkhātatādisuppaṭipannatādiguṇavisesehi aññe dhammasaṅghasadisā appataraṃ nihīnā vā natthi, kuto seṭṭhā. Sayameva tehi visiṭṭhaguṇatāya seṭṭhā. Tathā dullabhuppādaacchariyabhāvabahujanahitasukhāvahaadutiyāsahāyādisabhāvā ca te. Yadaggena hi bhagavā dullabhapātubhāvo, tadaggena dhammasaṅghāpīti. Acchariyādīsupi eseva nayo. Evaṃ aggesu seṭṭhesu uttamesu pavaresu guṇavisiṭṭhesu pasādāti aggappasadā.

Dutiyasmiṃ panatthe yathāvuttesu aggesu buddhādīsu uppattiyā aggabhūtā pasādā aggappasādā. Ye pana ariyamaggena āgatā aveccappasādā, te ekanteneva aggabhūtā pasādāti aggappasādā. Yathāha – 『『idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hotī』』tiādi (saṃ. ni. 5.1037-1038). Aggavipākattāpi cete aggappasādā. Vuttampi cetaṃ – 『『agge kho pana pasannānaṃ aggo vipāko』』ti (a. ni. 4.34; itivu. 90).

Apadā vātiādīsu vā-saddo samuccayattho, na vikappattho. Yathā 『『anuppanno vā kāmāsavo uppajjati, uppanno vā kāmāsavo pavaḍḍhatī』』ti (ma. ni. 1.17) ettha anuppanno ca uppanno cāti attho. Yathā ca 『『bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā』』ti ettha bhūtānañca sambhavesīnañcāti attho. Yathā ca 『『aggito vā udakato vā mithubhedato vā』』ti (dī. ni. 2.152) ettha aggito ca udakato ca mithubhedato cāti attho, evaṃ 『『apadā vā…pe… aggamakkhāyatī』』ti (a. ni.

我將為您直譯這段巴利文： 34. 在"最上之信"中，"最上"是指最殊勝的。或說"最上的信"即成為最勝的信。這裡"最上"一詞是表示最勝的意思。在第一種解釋中，"最上"一詞是指佛等三寶。其中，世尊首先因為無與倫比、功德殊勝、無等倫的特質而為最上。他從大誓願、修習十波羅蜜開始，以菩提資糧功德、佛陀功德和利益而言，皆與其他人無可比擬，因此以無與倫比而為最上。又以他所具有的大悲等功德，超勝於其他眾生的功德，是一切眾生中最上者，故為最上。又如過去諸正等正覺者與一切眾生無等倫，而今世尊在色身功德和法身功德上與他們相等，故以無等倫的特質而為最上。同樣，因為出現稀有、成為稀有人、給眾生帶來利益安樂、無二無伴等特質，世尊被稱為世間最上。如說： "諸比丘，一人之出現於世間甚為稀有。是何一人？即如來、阿羅漢、正等正覺者。諸比丘，有一人出現於世間時，即是稀有人之出現。諸比丘，有一人出現於世間時，即是為眾多……乃至……正等正覺者之出現。諸比丘，有一人出現於世間時，即是無二、無伴、無比、無等、無對、無等倫、二足眾中最上者之出現。是何一人？即如來、阿羅漢、正等正覺者。" 法僧二寶因與其他法僧無可比擬、具殊勝功德、出現稀有等特質而為最上。確實，以善說等及善行等殊勝功德而言，沒有其他法和僧能相等或更勝，何況能超勝？他們以自身殊勝功德而為最上。同樣地，他們也具有出現稀有、稀有性、利益眾生、無二無伴等特質。因為世尊出現稀有，同樣地法僧二寶也是稀有。對於稀有等其他特質也是如此。如是，對最上、最勝、最尊、最妙、功德殊勝者的信心即是最上信。 而在第二種解釋中，對前述最上的佛等（三寶）所生起的最上信心即是最上信。特別是以聖道所得的不動信，必定是最上的信心，故為最上信。如說："諸比丘，於此，聖弟子對佛具足不動信"等。又因為能得最上果報，所以這些也是最上信。這也曾說過："信仰最上者，得最上果報。" 在"無足或"等句中，"或"字是表示連線義，不是選擇義。如"未生的欲漏生起，已生的欲漏增長"中，意為"未生的和已生的"。又如"爲了已生眾生的住立，爲了求生眾生的攝受"中，意為"已生的和求生的"。又如"或從火，或從水，或從離間"中，意為"從火和從水和從離間"。如是，"無足或……乃至……稱為最上"中……

4.34; itivu. 90) etthāpi apadā ca dvipadā cāti sampiṇḍanavasena attho daṭṭhabbo. Tena vuttaṃ 『『vā-saddo samuccayattho, na vikappattho』』ti.

Rūpinoti rūpavanto. Na rūpinoti arūpino. Saññinoti saññavanto. Na saññinoti asaññino. 『『Apadā vā』』tiādisabbapadehi kāmabhavo, rūpabhavo, arūpabhavo, ekavokārabhavo, catuvokārabhavo, pañcavokārabhavo, saññibhavo, asaññibhavo, nevasaññināsaññibhavoti navavidhepi bhave sattepi anavasesato pariyādiyitvā dasseti. Ettha hi rūpiggahaṇena kāmabhavo, rūpabhavo, pañcavokārabhavo, ekavokārabhavo ca dassito, arūpiggahaṇena arūpabhavo, catuvokārabhavo ca dassito, saññibhavādayo pana sarūpeneva dassitā. Apadādiggahaṇena kāmabhavapañcavokārabhavasaññibhavānaṃ ekadesova dassito.

Kasmā panettha yathā adutiyasutte 『『dvipadānaṃ aggo』』ti dvipadā eva gahitā, evaṃ dvipadaggahaṇameva akatvā apadādiggahaṇaṃ katanti? Vuccate – adutiyasutte tāva seṭṭhataravasena dvipadaggahaṇameva kataṃ. Imasmiñhi loke seṭṭho nāma uppajjamāno apadacatuppadabahupadesu na uppajjati, dvipadesuyeva uppajjati. Kataresu dvipadesu? Manussesu ceva devesu ca. Manussesu uppajjamāno sakalalokaṃ vase vattetuṃ samattho buddho hutvā uppajjati, devesu uppajjamāno dasasahassilokadhātuṃ vase vattanako mahābrahmā hutvā uppajjati, so tassa kappiyakārako vā ārāmiko vā sampajjati. Iti tatopi seṭṭhataravasenesa dvipadānaṃ aggoti tattha vuttaṃ. Idha pana anavasesapariyādānavasena evaṃ vuttaṃ 『『yāvatā, bhikkhave, sattā apadā vā…pe… nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyatī』』ti . Niddhāraṇe cetaṃ sāmivacanaṃ. Ma-kāro padasandhikaro, aggo akkhāyatīti padavibhāgo. Tenevāha 『『guṇehi aggo』』tiādi.

Aggo vipāko hotīti agge sammāsambuddhe pasannānaṃ yo pasādo aggo seṭṭho uttamakoṭibhūto vā, tasmā tassa vipākopi aggo seṭṭho uttamakoṭibhūto uḷāratamo paṇītatamo hoti. So pana pasādo duvidho lokiyalokuttarabhedato. Tesu lokiyassa tāva –

『『Ye keci buddhaṃ saraṇaṃ gatāse,

Na te gamissanti apāyabhūmiṃ;

Pahāya mānusaṃ dehaṃ,

Devakāyaṃ paripūressanti. (dī. ni. 2.332; itivu. aṭṭha. 90; saṃ. ni. 1.37);

『『Buddhoti kittayantassa, kāye bhavati yā pīti;

Varameva hi sā pīti, kasiṇenapi jambudīpassa. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);

『『Sataṃ hatthī sataṃ assā, sataṃ assatarīrathā;

Sataṃ kaññāsahassāni, āmukkamaṇikuṇḍalā;

Ekassa padavītihārassa, kalaṃ nāgghanti soḷasiṃ』』. (cūḷava. 305);

『『Sādhu kho, devānaminda, buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjanti. Te aññe deve dasahi ṭhānehi adhiggaṇhanti dibbena āyunā, dibbena vaṇṇena, dibbena sukhena, dibbena yasena, dibbena ādhipateyyena, dibbehi rūpehi, dibbehi saddehi, dibbehi gandhehi, dibbehi rasehi, dibbehi phoṭṭhabbehī』』ti (saṃ. ni.

我將為您直譯這段巴利文： 在"無足或"等句中，也應當理解為"無足和二足"等連線的意思。因此說"或字是表示連線義，不是選擇義"。 "有色"即具有色者。"無色"即無色者。"有想"即具有想者。"無想"即無想者。以"無足或"等一切詞，是要顯示遍攝無餘九種有情：欲有、色有、無色有、一蘊有、四蘊有、五蘊有、有想有、無想有、非想非非想有。這裡以"有色"顯示欲有、色有、五蘊有和一蘊有，以"無色"顯示無色有和四蘊有，而有想等則直接以自相顯示。以"無足"等顯示欲有、五蘊有、有想有的一部分。 為什麼在這裡不像《無二經》中只說"二足中最上"那樣只取二足，而要說無足等呢？答：在《無二經》中只取二足是基於最勝的意義。因為在此世間，最勝者出現時不會出現在無足、四足、多足中，只會出現在二足中。是哪些二足中？在人和天中。出生為人時，成為能統治整個世間的佛陀；出生為天時，成為能統治十千世界的大梵天，他成為佛陀的侍者或園丁。因此那裡說"二足中最上"是基於最勝義。而這裡是要顯示遍攝無餘，所以這樣說："諸比丘，凡是眾生，無足或……乃至……非想非非想者，如來被稱為其中最上。"這是所有格表示擇出。"ma"音是連線詞，"稱為最上"是詞的分析。因此說"以功德最上"等。 "得最上果報"即對最上的正等正覺者生信者，其信是最上、最勝、達至最高，故其果報也是最上、最勝、達至最高、最殊勝、最微妙。此信有二種：世間和出世間。其中世間的： "凡皈依佛者， 必不墮惡趣； 舍此人身後， 當充滿天眾。" "稱揚佛陀名，身生喜悅時； 此喜實殊勝，勝得閻浮提。" "百象與百馬，百騾拉戰車， 十萬飾瓔珞，眾多美少女； 不及於佛陀，一步之十六。" "善哉天帝，皈依佛確實如此。天帝，因皈依佛的緣故，某些眾生身壞命終后，往生善趣天界。他們在十方面勝過其他諸天：天壽、天色、天樂、天名聲、天主權、天色境、天聲境、天香境、天味境、天觸境。"

4.341) –

Evamādīnaṃ suttapadānaṃ vasena pasādaphalavisesayogo veditabbo, tasmā so apāyadukkhavinivattanena saddhiṃ sampattibhavesu sukhavisesadāyakova daṭṭhabbo.

Lokuttaro pana sāmaññaphalavipākadāyako vaṭṭadukkhavinivattako. Sabbopi cāyaṃ pasādo paramparāya vaṭṭadukkhaṃ vinivattetiyeva. Vuttañhetaṃ –

『『Yasmiṃ samaye, bhikkhave, ariyasāvako attano saddhaṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosapariyuṭṭhitaṃ…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti, ujugatacittassa pāmojjaṃ jāyati, pamuditassa pīti jāyati…pe… nāparaṃ itthattāyāti pajānātī』』ti.

Dhammāti sabhāvadhammā. Saṅkhatāti samecca sambhūya paccayehi katāti saṅkhatā, sapaccayā dhammā. Hetūhi paccayehi ca na kehici katā saṅkhatāti asaṅkhatā, apaccayo nibbānaṃ. Saṅkhatānaṃ pariyositabhāvena 『『asaṅkhatā』』ti puthuvacanaṃ. Virāgo tesaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ yo virāgasaṅkhāto asaṅkhatadhammo, so sabhāveneva saṇhasukhumabhāvato santatarapaṇītatarabhāvato gambhīrādibhāvato madanimmadanādibhāvato aggaṃ seṭṭhaṃ uttamaṃ pavaranti vuccati. Yadidanti nipāto, yo ayanti attho. Madanimmadanotiādīni sabbāni nibbānavevacanāni. Tenevāha 『『virāgotiādīni nibbānasseva nāmānī』』ti. Rāgamadādayoti ādi-saddena mānamadapurisamadādike saṅgaṇhāti . Sabbā pipāsāti kāmapipāsādikā sabbā pipāsā. Sabbe ālayā samugghātaṃ gacchantīti kāmālayādikā sabbepi ālayā samugghātaṃ yanti. Vaṭṭānīti kammavaṭṭavipākavaṭṭāni. Taṇhāti aṭṭhasatappabhedā sabbāpi taṇhā.

Aggo vipāko hotīti etthāpi –

『『Ye keci dhammaṃ saraṇaṃ gatāse…pe…』』. (dī. ni. 2.332; saṃ ni. 1.37);

『『Dhammoti kittayantassa, kāye bhavati yā pīti…pe…』』. (dī. ni. aṭṭha. 1.6; itivu. aṭṭha. 90);

『『Sādhu kho, devānaminda, dhammaṃ saraṇagamanaṃ hoti, dhammaṃ saraṇagamanahetu kho, devānaminda, evamidhekacce…pe… dibbehi phoṭṭhabbehī』』ti (saṃ. ni. 4.341) –

Evamādīnaṃ suttapadānaṃ vasena dhamme pasādassa phalavisesayogo veditabbo.

Saṅghā vā gaṇā vāti janasamūhasaṅkhātā yāvatā loke saṅghā vā gaṇā vā. Tathāgatasāvakasaṅghoti aṭṭhaariyapuggalasamūhasaṅkhāto diṭṭhisīlasāmaññena saṃhato tathāgatassa sāvakasaṅgho. Aggamakkhāyatīti attano sīlasamādhipaññāvimuttiādiguṇavisesena tesaṃ saṅghānaṃ aggo seṭṭho uttamo pavaroti vuccati. Yadidanti yāni imāni. Cattāri purisayugāni yugaḷavasena, paṭhamamaggaṭṭho paṭhamaphalaṭṭhoti idamekaṃ yugaḷaṃ, yāva catutthamaggaṭṭho catutthaphalaṭṭhoti idamekaṃ yugaḷanti evaṃ cattāri purisayugāni. Aṭṭha purisapuggalāti purisapuggalavasena eko paṭhamamaggaṭṭho, eko paṭhamaphalaṭṭhoti iminā nayena aṭṭha purisapuggalā. Ettha ca purisoti vā puggaloti vā ekatthāni etāni padāni, veneyyavasena panevaṃ vuttaṃ. Esa bhagavato sāvakasaṅghoti yānimāni yugaḷavasena cattāri yugāni pāṭiyekkato aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho. Āhuneyyotiādīni vuttatthāneva. Idhāpi –

『『Ye keci saṅghaṃ saraṇaṃ gatāse…pe…』』. (dī. ni. 2.332; saṃ. ni. 1.37);

『『Saṅghoti kittayantassa, kāye bhavati yā pīti…pe…』』. (dī. ni. aṭṭha.

我將為您直譯這段巴利文： 應當通過這些經句了知信心的殊勝果報，因此應當知道它不僅能避免惡趣之苦，還能在善趣中帶來殊勝快樂。 而出世間的信則能帶來沙門果報，能止息輪迴之苦。所有這些信心最終都能止息輪迴之苦。如說： "諸比丘，聖弟子憶念自己的信心時，其心不被貪慾纏縛，不被嗔恚纏縛……乃至……不被愚癡纏縛，其心在那時變得正直。心正直者生歡悅，歡悅者生喜……乃至……了知不再有後有。" "諸法"即自性法。"有為"即由因緣和合而作為有為，是有因緣的諸法。不由任何因和緣所作為有為的即是"無為"，即無因的涅槃。因為有為法有多種，所以"無為"用複數。"離貪為其最上"即在這些有為無為法中，以離貪為名的無為法，因其本性極其微細、更為寂靜殊妙、深奧等特質、能除憍慢等特質而稱為最上、最勝、最尊、最妙。"即是"是語詞，意為"這是"。"除憍慢"等都是涅槃的同義詞。因此說"離貪等是涅槃的名稱"。"貪慢等"中的"等"字包括慢心、男子慢等。"一切渴愛"即欲愛等一切渴愛。"一切執著都被根除"即欲執等一切執著都被根除。"輪迴"即業輪和果報輪。"愛"即一切一百零八種愛。 在"得最上果報"中也是： "凡皈依法者……乃至……" "稱揚法名時，身生喜悅……乃至……" "善哉天帝，皈依法確實如此。天帝，因皈依法的緣故，某些……乃至……天觸境。" 應當通過這些經句了知對法的信心能帶來殊勝果報。 "僧伽或群體"即世間所有稱為人群的僧伽或群體。"如來聲聞僧"即由八聖補特伽羅組成，以見和戒的共同而結合的如來聲聞僧。"稱為最上"即以自身的戒、定、慧、解脫等殊勝功德而稱為這些僧團中最上、最勝、最尊、最妙。"即是"即這些。"四雙士夫"以雙的方式，初道者和初果者為一雙，乃至第四道者和第四果者為一雙，如是為四雙士夫。"八輩士夫"以個別方式，一個初道者，一個初果者，如是方式共八輩士夫。這裡"士夫"或"補特伽羅"是同義詞，但依所化機而如是說。"此為世尊聲聞僧"即以雙的方式為四雙，個別則為八輩士夫，此為世尊聲聞僧。"應供養"等意義如前所說。這裡也： "凡皈依僧者……乃至……" "稱揚僧名時，身生喜悅……乃至……"

1.6; itivu. aṭṭha. 90);

『『Sādhu kho, devānaminda, saṅghaṃ saraṇagamanaṃ hoti, saṅghaṃ saraṇagamanahetu kho, devānaminda…pe… dibbehi phoṭṭhabbehī』』ti (saṃ. ni. 4.341) –

Ādīnaṃ suttapadānaṃ vasena saṅghe pasādassa phalavisesayogo tassa aggavipākatā ca veditabbā. Tathā anuttariyapaṭilābho sattamabhavādito paṭṭhāya vaṭṭadukkhasamucchedo anuttarasukhādhigamoti evamādiuḷāraphalanipphādanavasena aggavipākatā veditabbā.

Gāthāsu aggatoti agge ratanattaye, aggabhāvato vā pasannānaṃ. Aggaṃ dhammanti aggasabhāvaṃ buddhasubodhiṃ dhammasudhammataṃ saṅghasuppaṭipattiṃ, ratanattayassa anaññasādhāraṇaṃ uttamasabhāvaṃ, dasabalādisvākkhātatādisuppaṭipannatādiguṇasabhāvaṃ vā. Vijānatanti vijānantānaṃ. Evaṃ sādhāraṇato aggappasādavatthuṃ dassetvā idāni asādhāraṇato taṃ vibhāgena dassetuṃ 『『agge buddhe』』tiādi vuttaṃ. Tattha pasannānanti aveccappasādena ca itarappasādena ca pasannānaṃ adhimuttānaṃ. Virāgūpasameti virāge upasame ca, sabbassa rāgassa sabbesaṃ kilesānaṃ accantavirāgahetubhūte accantaupasamahetubhūte cāti attho. Sukheti vaṭṭadukkhakkhayabhāvena saṅkhārūpasamasukhabhāvena sukhe.

Aggasmiṃ dānaṃ dadatanti agge ratanattaye dānaṃ dadantānaṃ deyyadhammaṃ pariccajantānaṃ. Tattha dharamānaṃ bhagavantaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā, parinibbutaṃ bhagavantaṃ uddissa dhātucetiyādike upaṭṭhahantā pūjentā sakkarontā buddhe dānaṃ dadanti nāma. 『『Dhammaṃ pūjessāmā』』ti dhammadhare puggale catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā dhammañca ciraṭṭhitikaṃ karontā dhamme dānaṃ dadanti nāma. Tathā ariyasaṅghaṃ catūhi paccayehi upaṭṭhahantā pūjentā sakkarontā taṃ uddissa itarasmimpi tathā paṭipajjantā saṅghe dānaṃ dadanti nāma. Aggaṃ puññaṃ pavaḍḍhatīti evaṃ ratanattaye pasannena cetasā uḷāraṃ pariccāgaṃ uḷārañca pūjāsakkāraṃ pavattentānaṃ divase divase aggaṃ uḷāraṃ kusalaṃ upacīyati. Idāni tassa puññassa aggavipākatāya aggabhāvaṃ dassetuṃ 『『aggaṃ āyū』』tiādi vuttaṃ. Tattha āyūti dibbaṃ vā mānusaṃ vā aggaṃ uḷāraṃ paramaṃ āyu pavaḍḍhati uparūpari brūhati. Vaṇṇoti rūpasampadā. Yasoti parivārasampadā. Kittīti thutighoso. Sukhanti kāyikaṃ cetasikañca sukhaṃ. Balanti kāyabalañceva ñāṇabalañca.

Aggassa ratanattayassa dānaṃ dātā. Atha vā aggassa deyyadhammassa dānaṃ uḷāraṃ katvā tattha puññaṃ pavattetā. Aggadhammasamāhitoti aggena pasādadhammena dānādidhammena ca saṃhito samannāgato acalappasādayutto, tassa vā vipākabhūtehi bahujanassa piyamanāpatādidhammehi yutto. Aggappatto pamodatīti yattha yattha sattanikāye uppanno, tattha tattha aggabhāvaṃ seṭṭhabhāvaṃ adhigato, aggabhāvaṃ vā lokuttaramaggaphalaṃ adhigato pamodati abhiramati paritussatīti.

Aggapasādasuttavaṇṇanā niṭṭhitā.

1. Vassakārasuttavaṇṇanā

我將為您直譯這段巴利文： "善哉天帝，皈依僧確實如此。天帝，因皈依僧的緣故……乃至……天觸境。" 應當通過這些經句了知對僧的信心能帶來殊勝果報及其最上果報性。同樣，應當了知獲得無上[果報]、從第七有開始斷除輪迴之苦、證得無上樂等殊勝果報的成就，即是其最上果報性。 在偈頌中，"最上"即對最上三寶，或因最上性而信仰者。"最上法"即最上自性、佛的正覺、法的善法性、僧的善行，或三寶不共他的最上自性，或十力等善說性、善行性等功德自性。"了知"即了知者。如是顯示共通的最上信事已，現在為顯示不共的，故說"最上佛"等。其中"信者"即以不動信和其他信而信解者。"離貪寂靜"即于離貪和寂靜，即一切貪、一切煩惱的究竟離貪因和究竟寂靜因的意思。"樂"即以輪迴苦滅盡性、行寂靜樂性而為樂。 "于最上佈施"即對最上三寶行佈施、舍施物者。其中，以四資具供養、供奉、恭敬在世的世尊，或為紀念般涅槃的世尊而供養、供奉、恭敬舍利塔等，稱為對佛佈施。說"我們要供養法"而以四資具供養、供奉、恭敬持法之人，並令法久住，稱為對法佈施。同樣，以四資具供養、供奉、恭敬聖僧，或為此而對其他[僧眾]如是行，稱為對僧佈施。"最上福增長"即如是以信心對三寶行殊勝佈施和殊勝供養恭敬者，日日增長最上殊勝善業。現在為顯示此福德以最上果報而為最上，故說"最上壽"等。其中"壽"即天或人的最上、殊勝、最勝壽命增長、增上。"色"即容貌圓滿。"名聲"即眷屬圓滿。"譽"即稱讚之聲。"樂"即身樂和心樂。"力"即身力和智力。 對最上三寶行施者。或是對最上施物行施，於此轉起殊勝福德者。"具最上法"即具足最上信法和施等法，成就不動信，或具足其果報性的為眾人所愛樂等法。"得最上歡喜"即無論生於何等有情眾中，皆證得最上性、最勝性，或證得最上性的出世間道果而歡喜、喜樂、滿足。 最上信經註釋結束。 5. 雨時[婆羅門]經註釋

1. Pañcame ariye ñāyeti saṃkilesato ārakattā ariye niddose parisuddhe niyyānikadhammabhāvato ñāye kāraṇeti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenātī ñāyo, ariyamaggo. So eva ca sampāpakahetubhāvato kāraṇanti vuccati. Idha pana saha vipassanāya ariyamaggo adhippetoti āha 『『sahavipassanake magge』』ti. Gāthāsu 『『ñāyaṃ dhamma』』nti etthāpi eseva nayo.

Vassakārasuttavaṇṇanā niṭṭhitā.

1. Doṇasuttavaṇṇanā

2. Chaṭṭhe ukkāhi dhāriyamānāhīti dīpikāhi dhāriyamānāhi, daṇḍadīpikāsu jāletvā dhāriyamānāsu māpitattāti vuttaṃ hoti. Tañhi nagaraṃ 『『maṅgaladivase sukhaṇe sunakkhattaṃ mā atikkamī』』ti rattimpi ukkāsu dhāriyamānāsu māpitaṃ. Ukkāsu ṭhāti ukkaṭṭhā, ukkāsu vijjotayantīsu ṭhitā patiṭṭhitāti mūlavibhūjādipakkhepena (pāṇini 3.2.5) saddasiddhi veditabbā. Niruttinayena vā ukkāsu ṭhitāsu ṭhitā āsīti ukkaṭṭhā. Apare pana bhaṇanti 『『bhūmibhāgasampattiyā manussasampattiyā upakaraṇasampattiyā ca sā nagarī ukkaṭṭhaguṇayogato ukkaṭṭhāti nāmaṃ labhatī』』ti. Setabyanti tassa nagarassa nāmaṃ. Taṃ pana kassapadasabalassa jātanagaranti āha 『『atīte kassapasammāsambuddhassa jātanagara』』nti.

Vijjantarikāyāti vijjuniccharaṇakkhaṇe. Antaratoti hadaye. Antarāti ārambhanibbattīnaṃ vemajjhe. Antarikāyāti antarāḷe. Ettha ca 『『tadantaraṃ ko jāneyya (a. ni. 6.44; 10.75), etesaṃ antarā kappā gaṇanato asaṅkhyeyyā (bu. vaṃ. 28.3), antarantarā kathaṃ opapātetī』』ti (ma. ni.

我會按照您的要求將巴利文直譯成簡體中文,並遵循您提出的具體要求。以下是譯文: 35. 第五,在"聖道"中,"聖"是因遠離污染,"道"是因為是無過、清凈、出離之法的緣由,這是其意義。由於確定地趣向涅槃,或由於通過此而通達涅槃,故稱為"道",即聖道。正因為它是能達到(涅槃)的因,所以稱為"緣由"。這裡是指包含觀智的聖道,因此說"包含觀智的道"。在偈頌中說到"正法之道",這裡也是同樣的道理。 《雨時經注》終 6. 《杜那經注》 36. 第六經中,"被舉著火炬"是指被舉著燈火,意思是說因為在木杖燈火點燃后被舉著而建造。那座城市是因為"在吉祥之日良辰吉時不要錯過"而在夜晚舉著火炬時建造的。"烏卡塔"(Ukkaṭṭhā)是因為在火炬中而得名,即在火炬照耀時而建立,這種詞形變化應按照根本變化等(pāṇini 3.2.5)的語法規則來理解。或者按照語源學的方法,因為在火炬豎立時而建立,所以稱為"烏卡塔"。其他人則說:"因為具備土地殊勝性、人民殊勝性和資具殊勝性,那座城市因與殊勝功德相應而得名'烏卡塔'"。"謝塔毗"(Setabya)是那座城市的名字。這是迦葉正等正覺者的誕生之城,因此說"過去迦葉,因此說"過去迦葉

2.426) ca ādīsu viya kāraṇavemajjhesu vattamānā antarāsaddā eva udāharitabbā siyuṃ, na pana cittakkhaṇavivaresu vattamānā antaraantarikasaddā. Antarāsaddassa hi ayamatthuddhāroti.

Ayaṃ panettha adhippāyo siyā – yesu antarāsaddo vattati, tesu antarasaddopi vattatīti samānatthattā antarāsaddatthe vattamāno antarasaddo udāhaṭo. Antarāsaddo eva vā 『『yassantarato』』ti ettha gāthāsukhatthaṃ rassaṃ katvā vuttoti daṭṭhabbaṃ. Antarāsaddo eva pana ikasaddena padaṃ vaḍḍhetvā 『『antarikā』』ti vuttoti evamettha udāharaṇodāharitabbānaṃ virodhābhāvo daṭṭhabbo. Ayojiyamāne upayogavacanaṃ na pāpuṇāti sāmivacanassa pasaṅge antarāsaddayogena upayogavacanassa icchitattā. Tenevāha 『『antarāsaddena pana yuttattā upayogavacanaṃ kata』』nti.

Sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvāti parinibbute bhagavati dhātūnaṃ atthāya kusināranagaraṃ parivāretvā ṭhitehi sesarājūhi 『『amhākaṃ dhātuyo vā dentu yuddhaṃ vā』』tiādinā kosinārakehi mallehi saddhiṃ kataṃ vivādaṃ vūpasametvā. So kira brāhmaṇo tesaṃ vivādaṃ sutvā 『『ete rājāno bhagavato parinibbutaṭṭhāne vivādaṃ karonti, na kho panetaṃ patirūpaṃ, alaṃ iminā kalahena, vūpasamessāmi na』』nti gantvā unnate padese ṭhatvā dvebhāṇavāraparimāṇaṃ doṇagajjitaṃ nāma avoca. Tattha paṭhamabhāṇavāre tāva ekapadampi te na jāniṃsu. Dutiyabhāṇavārapariyosāne ca 『『ācariyassa viya bho saddo, ācariyassa viya bho saddo』』ti sabbe niravā ahesuṃ. Jambudīpatale kira kulaghare jāto yebhuyyena tassa na-antevāsiko nāma natthi, atha kho so attano vacanaṃ sutvā nirave tuṇhībhūte viditvā puna –

『『Suṇantu bhonto mama ekavācaṃ,

Amhāka buddho ahu khantivādo;

Na hi sādhuyaṃ uttamapuggalassa,

Sarīrabhāge siyā sampahāro.

『『Sabbeva bhonto sahitā samaggā,

Sammodamānā karomaṭṭhabhāge;

Vitthārikā hontu disāsu thūpā,

Bahū janā cakkhumato pasannā』』ti. (dī. ni. 2.237) –

Imaṃ gāthādvayaṃ vatvā taṃ kalahaṃ vūpasametvā dhātuyo aṭṭhadhā bhājetvā adāsi, taṃ sandhāyetaṃ vuttaṃ 『『sakalajambudīpe uppannaṃ mahākalahaṃ vūpasametvā dhātuyo bhājessatī』』ti. Lakkhaṇacakkānīti dvīsu pādatalesu dve lakkhaṇacakkāni.

Āsavenāti kammakilesakāraṇena āsavena. Ettha hi tebhūmakañca kammaṃ, avasesā ca akusalā dhammā 『『āsavā』』ti vuttā. Devūpapattīti devesu uppatti nibbatti. Ettha ca yakkhagandhabbatāya vinimuttā sabbe devā devaggahaṇena gahitā. Gandhabbo vā vihaṅgamo ākāsacārī. Ahanti vibhattivipariṇāmena yojetabbaṃ.

Doṇasuttavaṇṇanā niṭṭhitā.

1. Aparihāniyasuttavaṇṇanā

2. Sattame nibbānasantikeyeva caratīti kilesanibbānassa anupādāparinibbānassa ca santikeyeva carati 『『na cirasseva adhigamissatī』』ti katvā . Gāthāya appamādaratoti samathavipassanāya appamajjane rato abhirato, appamādeneva rattindivaṃ vītināmentoti attho. Pamādaṃ bhayato passantoti nirayūpapattiādibhayahetuto pamādaṃ bhayato passanto. Abhabbo parihānāyāti so evarūpo samathavipassanādhammehi maggaphalehi vā parihānāya abhabbo. Samathavipassanāto hi sampattato na parihāyati, itarāni ca appattāni pāpuṇātīti.

Aparihāniyasuttavaṇṇanā niṭṭhitā.

1. Patilīnasuttavaṇṇanā

我來直譯這段巴利文: 正如在其他經文中(比如2.426),"antarā"等詞用於表示因的中間,而不是用於表示心識剎那之間的"antara"和"antarika"詞。這是對"antarā"一詞的意義解釋。 這裡的意思應該是:凡是使用"antarā"詞的地方,也可以使用"antara"詞,因為意義相同,所以在表達"antarā"的含義時也引用了"antara"詞。或者應該理解為"antarā"詞在"yassantarato"這裡爲了詩句順暢而縮短。而"antarā"詞加上"ika"后形成"antarikā",因此這裡引用的例子之間沒有矛盾。若不這樣理解,就不能在所有格的語境下達到想要的賓格形式,因為與"antarā"詞結合時需要賓格。因此說"因為與'antarā'詞結合,所以用了賓格"。 平息了整個閻浮提大陸興起的大爭端:指在世尊般涅槃后,爲了舍利,圍繞拘尸那羅城的其他國王們與拘尸那羅的末羅族人發生"要麼給我們舍利,要麼開戰"等爭執時平息了爭端。據說那位婆羅門聽到他們的爭執后想:"這些國王在世尊般涅槃之處爭吵,這實在不妥,夠了,我要平息這爭端。"於是他到一處高地,說了兩品誦量的杜那宣言。在第一品誦中,他們一個字都沒聽懂。第二品誦結束時,大家都說:"聽起來像老師的聲音,聽起來像老師的聲音",都安靜下來。據說在閻浮提大陸,出生在良家的人中很少有不是他的學生的。然後他見到大家聽了他的話都安靜下來后,又說: "請諸位聽我一言, 我們的佛陀乃忍辱之師; 對於這至上聖者, 為分舍利而交戰實不相宜。 諸位應當和合一致, 歡喜地將舍利分作八份; 讓佛塔廣佈十方, 使眾多人對佛陀生起信心。" 說了這兩首偈頌后,平息了爭端,將舍利分成八份分配給他們。這就是所說的"平息了整個閻浮提大陸興起的大爭端,將分配舍利"的含義。"特相輪"是指兩個腳底的兩個特相輪。 "漏"是指業、煩惱的因緣。這裡說的"漏"包括三界的業和其餘的不善法。"天神投生"是指在諸天中生起、出生。這裡"諸天"指除了夜叉、乾闥婆外的所有天神。乾闥婆是空中飛行者。"我"應按變格變化來理解。 《杜那經注》終 7. 《不退失經注》 37. 第七經中,"行於涅槃之近"是指行於煩惱寂滅和無餘依涅槃之近,因為"不久將證得"。在偈頌中,"樂於不放逸"是指樂於、喜于止觀的不放逸,意思是以不放逸度過日日夜夜。"見放逸為怖畏"是指見到放逸會導致投生地獄等怖畏。"不能退失"是指這樣的人不會從止觀等法和道果退失。因為他不會從已得的止觀退失,而且能獲得尚未得到的其他成就。 《不退失經注》終 8. 《隱遁經注》

1. Aṭṭhame antavā lokoti ekapassena vaḍḍhitaṃ kasiṇanimittaṃ 『『loko』』ti gāhena vā takkena vā uppannadiṭṭhi. Lābhī hi jhānacakkhunā passitvā gaṇhāti, itaro takkamattena. Anantavāti samantato vaḍḍhitaṃ appamāṇaṃ kasiṇanimittaṃ 『『loko』』ti gāhena vā takkena vā uppannadiṭṭhi. Taṃ jīvaṃ taṃ sarīranti jīvo sarīrañca ekameva vatthūti uppannadiṭṭhi. Vissaṭṭhānīti sakapariccajanavasena nissaṭṭhāni. Vantānīti idaṃ puna anādiyanabhāvadassanavasena vuttaṃ. Cattampi hi keci gaṇhanti, nayidamevanti dassanatthaṃ 『『vantānī』』ti vuttaṃ. Na hi yaṃ yena vantaṃ, na so taṃ puna ādīyati. Vantampi kiñci sasantatilaggaṃ siyā, nayidamevanti dassanatthaṃ 『『muttānī』』ti vuttaṃ. Tenevāha 『『chinnabandhanāni katānī』』ti, santatito vinimocanavasena chinnabandhanāni katānīti attho. Muttampi kiñci muttabandhanaṃ viya phalaṃ kuhiñci tiṭṭhati, na evamidanti dassanatthaṃ 『『pahīnānī』』ti vuttaṃ. Yathā kiñci dunnissaṭṭhaṃ puna ādāya sammadeva nissaṭṭhaṃ 『『paṭinissaṭṭha』』nti vuccati, evaṃ vipassanāya nissaṭṭhāni ādinnasadisāni maggena pahīnāni paṭinissaṭṭhāni nāma hontīti dassanatthaṃ 『『paṭinissaṭṭhānī』』ti vuttaṃ. Tenevāha 『『yathā na puna cittaṃ ārohanti, evaṃ paṭinissajjitānī』』ti.

Kāmesanāti kāmānaṃ esanā, kāmasaṅkhātā vā esanā kāmesanā. Vuttañhetaṃ 『『tattha katamā kāmesanā? Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmapipāsā kāmamucchā kāmajjhosānaṃ, ayaṃ vuccati kāmesanā』』ti, tasmā kāmarāgo 『『kāmesanā』』ti veditabbo. Tenevāha 『『kāmesanā…pe… anāgāmimaggena pahīnā』』ti. Bhavānaṃ esanā bhavesanā. Vuttampi cetaṃ 『『tattha katamā bhavesanā? Yo bhavesu bhavacchando…pe… bhavajjhosānaṃ, ayaṃ vuccati bhavesanā』』ti, tasmā bhavesanarāgo rūpārūpabhavapatthanāti veditabbo. Tenevāha 『『bhavesanā pana arahattamaggena pahīyatī』』ti.

Brahmacariyassa esanā brahmacariyesanā. Sā ca maggabrahmacariyassa, diṭṭhigatikasammatabrahmacariyassa ca gavesanavasena dvippakārāti āha 『『brahmacariyaṃ esissāmī』』tiādi. Diṭṭhigatikasammatassa brahmacariyassa esanāpi hi brahmacariyesanāti vuccati. Vuttampi cetaṃ –

『『Tattha katamā brahmacariyesanā? Sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā, yā evarūpā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ diṭṭhikantāraṃ diṭṭhivisūkāyikaṃ diṭṭhivipphanditaṃ diṭṭhisaṃyojanaṃ gāho patiṭṭhāho abhiniveso parāmāso kummaggo micchāpatho micchattaṃ titthāyatanaṃ vipariyesaggāho, ayaṃ vuccati brahmacariyesanā』』ti (vibha. 919).

我來直譯這段巴利文： 38. 第八經中,"世界有邊"是指由於把向一邊擴充套件的遍處相認作"世界"而生起的見解,或由思維而生起的見解。因為得定者是以禪定之眼見到后而執取,其他人則僅憑思維。"世界無邊"是指由於把向四面八方擴充套件的無量遍處相認作"世界"而生起的見解,或由思維而生起的見解。"命即是身"是指生起"生命與身體是同一事物"的見解。"已捨棄"是指通過自己放棄而舍離。"已吐"是爲了顯示不再取著而說。因為有些人雖然已舍卻還會拿起,爲了顯示此非如此而說"已吐"。因為被某人吐掉的東西,他不會再拿起。被吐的東西可能還粘著相續,爲了顯示此非如此而說"已解脫"。因此說"已斷結",意思是通過從相續中解脫而成為斷絕束縛。解脫的東西可能像已解開的繩索的果實般停留于某處,此非如是,爲了顯示這點而說"已斷除"。就像某些未善舍離的東西重新拿起后而完全舍離稱為"已還舍",同樣以觀舍離而似乎還執取的,以道斷除后成為已還舍,爲了顯示這點而說"已還舍"。因此說"已如此還舍使心不再升起"。 "欲尋求"是尋求欲樂,或稱為欲的尋求即欲尋求。這是說:"什麼是欲尋求?對欲的意欲、貪慾、歡喜、渴求、迷醉、耽溺,這稱為欲尋求。"因此應知欲貪即是"欲尋求"。因此說"欲尋求...以不還道斷除"。有的尋求是有尋求。這也說過:"什麼是有尋求?對有的意欲...乃至...耽溺,這稱為有尋求。"因此應知有尋求貪是對色無色有的希求。因此說"有尋求則以阿羅漢道斷除"。 梵行的尋求是梵行尋求。這通過尋求道梵行和外道所認為的梵行而有兩種,因此說"我將尋求梵行"等。因為尋求外道所認為的梵行也稱為梵行尋求。這也說過： "什麼是梵行尋求?'世界是常'或'世界是無常',或'世界有邊'或'世界無邊',或'命即是身'或'命異身異',或'如來死後存在'或'如來死後不存在',或'如來死後亦存在亦不存在',或'如來死後非存在非不存在',凡是這樣的見解、見趣、見叢林、見荒野、見戲論、見動搖、見結、執取、住著、深信、執著、邪道、邪路、邪性、外道處、顛倒執取,這稱為梵行尋求。"

Tasmā diṭṭhigatikasammatassa brahmacariyassa esanā diṭṭhabrahmacariyesanāti veditabbā. Tenevāha 『『diṭṭhibrahmacariyesanā pana sotāpattimaggeneva paṭippassambhatī』』ti. Ettāvatā ca rāgadiṭṭhiyo esanāti dassitaṃ hoti. Na kevalañca rāgadiṭṭhiyo eva esanā, tadekaṭṭhaṃ kammampi. Vuttampi cetaṃ –

『『Tattha katamā kāmesanā? Kāmarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati kāmesanā. Tattha katamā bhavesanā? Bhavarāgo tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati bhavesanā. Tattha katamā brahmacariyesanā? Antaggāhikā diṭṭhi tadekaṭṭhaṃ akusalaṃ kāyakammaṃ vacīkammaṃ manokammaṃ, ayaṃ vuccati brahmacariyesanā』』ti (vibha. 919).

Navavidhamānoti 『『seyyassa seyyohamasmī』』tiādinā (saṃ. ni. 4.108; dha. sa. 1121; vibha. 866; mahāni. 21) āgato navavidhamāno.

『『Kāmesanā』』tiādigāthāya pana brahmacariyesanā sahāti brahmacariyesanāya saddhiṃ. Vibhattilopena hi ayaṃ niddeso. Karaṇatthe vā etaṃ paccattavacanaṃ. Idaṃ vuttaṃ hoti 『『brahmacariyesanāya saddhiṃ kāmesanā bhavesanāti tisso esanā』』ti. Tāsu brahmacariyesanaṃ sarūpato dassetuṃ 『『itisaccaparāmāso, diṭṭhiṭṭhānā samussayā』』ti vuttaṃ. Tassattho – iti evaṃ saccanti parāmāso itisaccaparāmāso. Idameva saccaṃ moghamaññanti diṭṭhiyā pavattiākāraṃ dasseti. Diṭṭhiyo eva sabbānatthahetubhāvato diṭṭhiṭṭhānā. Vuttañhetaṃ – 『『micchādiṭṭhiparamāhaṃ, bhikkhave, vajjaṃ vadāmī』』ti (a. ni. 1.310). Tā eva ca uparūpari vuddhiyā mānalobhādikilesasamussayanena vaṭṭadukkhasamussayanena ca samussayā, 『『idameva saccaṃ moghamañña』』nti micchābhinivisamānā sabbānatthahetukā kilesadukkhūpacayato hetubhūtā ca diṭṭhiyo brahmacariyesanāti vuttaṃ hoti. Etena pavattiākārato nibbattito ca brahmacariyesanā dassitāti veditabbā.

Sabbarāgavirattassāti sabbehi kāmabhavarāgehi virattassa. Tato eva taṇhākkhayasaṅkhāte nibbāne vimuttattā taṇhākkhayavimuttino arahato. Esanā paṭinissaṭṭhāti kāmesanā, bhavesanā sabbaso nissaṭṭhā pahīnā. Diṭṭhiṭṭhānā samūhatāti brahmacariyesanāsaṅkhātā diṭṭhiṭṭhānā ca paṭhamamaggeneva samugghātitā. Evampi imissā gāthāya atthavaṇṇanā veditabbā. Sesaṃ suviññeyyameva.

Patilīnasuttavaṇṇanā niṭṭhitā.

1. Ujjayasuttavaṇṇanā

我來直譯這段巴利文： 因此應知尋求外道所認為的梵行是見梵行尋求。因此說"見梵行尋求以初道平息"。到此為止,顯示了貪見是尋求。不僅僅是貪見是尋求,與之相應的業也是。這也說過： "什麼是欲尋求?欲貪及與之相應的不善身業、語業、意業,這稱為欲尋求。什麼是有尋求?有貪及與之相應的不善身業、語業、意業,這稱為有尋求。什麼是梵行尋求?邊執見及與之相應的不善身業、語業、意業,這稱為梵行尋求。" "九種慢"是指以"比最勝者我更勝"等方式所說的九種慢。 在"欲尋求"等偈頌中,"與梵行尋求"是指與梵行尋求一起。這是省略語尾的說法。或者這是具格的主格用法。意思是說:"與梵行尋求一起的欲尋求、有尋求,共三種尋求。"爲了顯示其中梵行尋求的自性,說"如是執著真實,見處增長"。其意義是:如是"這才是真實"的執著是如是真實執著。顯示"這才是真實,其他都是虛妄"的見解生起形態。見解本身因為是一切不利的根源而稱為見處。這是說:"諸比丘,我說邪見是最嚴重的過失。"這些見處由於上上增長而積聚貪慢等煩惱和輪迴苦,所以是增長。意思是說,以"這才是真實,其他都是虛妄"而邪執的見解是一切不利的根源,是煩惱與苦積聚的因,這就是梵行尋求。由此應知顯示了梵行尋求的生起形態和產生。 "離一切貪"是指離所有欲貪、有貪。因此在稱為愛盡的涅槃中解脫的愛盡解脫阿羅漢。"尋求已還舍"是指欲尋求、有尋求已完全舍離、斷除。"見處已拔除"是指稱為梵行尋求的見處已由初道根除。這樣應理解此偈頌的意義解釋。其餘易於理解。 《隱遁經注》終 9. 《烏迦耶經注》

1. Navame anukulayaññanti anukulaṃ kulānukkamaṃ upādāya dātabbadānaṃ. Tenāha 『『amhākaṃ…pe… kulānukulavasena yajitabba』』nti. Vaṃsaparamparāya pacchā duggatapurisehi padātabbadānaṃ. Evarūpaṃ kulaṃ sīlavante uddissa nibaddhadānaṃ, tasmiṃ kule daliddānipi na upacchindanti. Tatridaṃ vatthu – anāthapiṇḍikassa ghare pañca salākabhattasatāni dīyiṃsu. Dantamayasalākānaṃ pañcasatāni ahesuṃ. Atha taṃ kulaṃ anukkamena dāliddiyena abhibhūtaṃ. Ekā tasmiṃ kule dārikā ekasalākato uddhaṃ dātuṃ nāsakkhi. Sāpi pacchā sātavāhanaṃ raṭṭhaṃ gantvā khalaṃ sodhetvā laddhadhaññena taṃ salākaṃ adāsi. Eko thero rañño ārocesi. Rājā taṃ ānetvā aggamahesiṭṭhāne ṭhapesi. Sā tato paṭṭhāya puna pañcapi salākasatāni pavattesi.

Assamedhantiādīsu porāṇakarājakāle kira sassamedhaṃ, purisamedhaṃ, sammāpāsaṃ, vācāpeyyanti cattāri saṅgahavatthūni ahesuṃ, yehi rājāno lokaṃ saṅgaṇhiṃsu. Tattha nipphannasassato dasamabhāgaggahaṇaṃ sassamedhaṃ nāma, sassasampādane medhāvitāti attho. Mahāyodhānaṃ chamāsikabhattavetanānuppadānaṃ purisamedhaṃ nāma, purisasaṅgaṇhane medhāvitāti attho. Daliddamanussānaṃ hatthe lekhaṃ gahetvā tīṇi vassāni vinā vaḍḍhiyā sahassadvisahassamattadhanānuppadānaṃ sammāpāsaṃ nāma. Tañhi sammā manusse pāseti hadaye bandhitvā viya ṭhapeti, tasmā sammāpāsanti vuccati. 『『Tāta, mātulā』』tiādinā pana saṇhavācābhaṇanaṃ vācāpeyyaṃ nāma, peyyavajjaṃ piyavacanatāti attho. Evaṃ catūhi vatthūhi saṅgahitaṃ raṭṭhaṃ iddhañceva hoti phītañca pahūtaannapānaṃ khemaṃ nirabbudaṃ, manussā mudā modanā ure putte naccentā apārutagharadvārā viharanti. Idaṃ gharadvāresu aggaḷānaṃ abhāvato niraggaḷanti vuccati. Ayaṃ porāṇikā paveṇī. Aparabhāge pana okkākarājakāle brāhmaṇā imāni cattāri saṅgahavatthūni imañca raṭṭhasampattiṃ parivattentā ummūlaṃ katvā assamedhaṃ purisamedhantiādike pañca yaññe nāma akaṃsu. Vuttañhetaṃ bhagavatā brāhmaṇadhammiyasutte –

『『Tesaṃ āsi vipallāso, disvāna aṇuto aṇuṃ…pe…;

Te tattha mante ganthetvā, okkākaṃ tadupāgamu』』nti. (su. ni. 301-304);

Idāni tehi parivattetvā ṭhapitamatthaṃ dassento 『『assamedha』』ntiādimāha. Tattha medhantīti vadhenti. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Sattanavutipañcapasusataghātabhiṃsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

『『Chasatāni niyujjanti, pasūnaṃ majjhime hani;

Assamedhassa yaññassa, ūnāni pasūhi tīhī』』ti. (saṃ. ni. ṭī. 1.

我來直譯這段巴利文： 39. 第九經中,"隨家祭祀"是指依照家族傳統應當佈施的施捨。因此說"依我們...家族傳統應當祭祀"。是指後代貧窮之人應當延續代代相傳的佈施。這樣的家族即使對持戒者的固定佈施,即使貧窮也不會中斷。這裡有一個故事:在給孤獨長者家中施設五百份供養食。有五百根象牙製成的牌子。後來該家族逐漸被貧困所困。家中一個女孩只能佈施一份以上。她後來去了薩多婆訶那國,打掃穀場後用得到的穀物佈施了那一份。一位長老告訴國王。國王把她帶來立為第一王后。從那時起,她又恢復了五百份的佈施。 關於"馬祭"等,據說在古代國王時期有四種攝受事:谷祭、人祭、正羅網、愛語。國王們用這些來攝受世間。其中,取收穫的十分之一稱為谷祭,意思是在使莊稼豐收方面有智慧。對大勇士每六個月供給食物和薪資稱為人祭,意思是在攝受人方面有智慧。對貧窮人拿到手寫證明后,三年內無息借出一千或兩千錢財稱為正羅網。因為它能正確地羅住人們,如同繫住他們的心一般,所以稱為正羅網。而用"兒子啊、舅舅啊"等柔和語言說話稱為愛語,意思是愛語善言。這樣以四種事攝受的國土繁榮昌盛,食物充足,安穩無亂,人民歡欣鼓舞,抱著孩子跳舞,開著家門而住。因為門上沒有門閂,所以稱為無門閂。這是古老的傳統。但後來在歐迦迦王時期,婆羅門們改變了這四種攝受事和這種國土繁榮,徹底改變成馬祭、人祭等五種祭祀。這是世尊在《婆羅門法經》中所說: "他們見到微細之物, 生起顛倒... 他們在那裡結集咒語, 接近歐迦迦。" 現在爲了顯示他們改變而建立的意義,說"馬祭"等。其中,"祭殺"是指殺害。"以兩種圍祭"是指在大祭之前後應行的兩種圍繞祭祀。"九十七五百畜殺怖畏"是指因殺害五百零九十七頭牲畜而恐怖,對作惡者來說是可怕的。因此他們說: "在中等的馬祭中, 役使六百頭牲畜, 少了三頭牲畜。"

1.120);

Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre pathaviyā vivare dinne nimuggoyeva ahosi, andhabālabrāhmaṇā gatānugatigatā 『『ayaṃ tassa saggagamanamaggo』』ti saññāya tattha sammāpāsayaññaṃ paṭṭhapenti. Tena vuttaṃ 『『nimuggokāsato pabhutī』』ti. Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ neyyo satrayāgoti. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ vājamiti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷanti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.

Mahārambhāti bahupasughātakammā. Aṭṭhakathāyaṃ pana 『『vividhā yattha haññare』』ti vakkhamānattā 『『mahākiccā mahākaraṇīyā』』ti paṭhamo atthavikappo vutto. Dutiyo pana atthavikappo 『『mahārambhāti papañcavasena ajeḷakā』』tiādi vuttanti adhippāyena 『『apicā』』tiādinā āraddho. Nirārambhāti etthāpi vuttanayena attho veditabbo. Nanu ca pāṇātipātādiakusalakammassa appamattakampi phalaṃ nupalabbhati, tasmā tassa nipphalabhāvaṃ avatvā 『『na te honti mahapphalā』』ti kasmā vuttanti āha 『『niravasesatthe』』tiādi. Anugataṃ kulanti anukulaṃ, kulānugatanti attho. Ye niccabhattādiṃ pubbapurisehi paṭṭhapitaṃ aparāparaṃ anupacchindantā manussā dadanti, te anukulaṃ yajanti nāma. Tenevāha 『『ye aññe anukulaṃ yajantī』』tiādi.

Ujjayasuttavaṇṇanā niṭṭhitā.

1. Udāyisuttavaṇṇanā

2. Dasame pāṇasamārambharahitanti pāṇaghātarahitaṃ. Abyābajjhaṃ sukhaṃ lokaṃ, paṇḍito upapajjatīti kāmacchandādibyāpādavirahitattā abyābajjhaṃ niddukkhaṃ. Parapīḷābhāve pana vattabbaṃ natthi. Jhānasamāpattivasena sukhabahulattā sukhaṃ ekantasukhaṃ brahmalokaṃ jhānapuññena, itarapuññena pana tadaññasampattibhavasaṅkhātaṃ sukhaṃ lokaṃ paṇḍito sappañño upeti. Sesaṃ uttānameva.

Udāyisuttavaṇṇanā niṭṭhitā.

Cakkavaggavaṇṇanā niṭṭhitā.

1. Rohitassavaggo

2. Samādhibhāvanāsuttavaṇṇanā

我來直譯這段巴利文： "軛孔"是指要插入軛中的木棒。"拋"是指投擲。"易收"是指用車輛運輸。據說以前有一個國王行正羅網祭時,在薩拉斯瓦蒂河岸的地裂處掉落沉沒,愚昧的婆羅門們盲目跟隨,認為"這是他通往天界的道路",因此在那裡建立正羅網祭。所以說"從沉沒處開始"。無柱祭是短期的祭祀,有柱祭是需要多日進行的薩塔拉祭。咒語所製成的酥油和蜂蜜稱為瓦加。十七種佈施如金銀牛水牛等。無門閂是指在覈心倉庫等處沒有門閂。據說在那祭祀中,不隱藏自己的財物,全部交出。 "大傷害"是指大量殺害牲畜的行為。但在註釋中,因為將要說"在那裡各種(生物)被殺",所以首先解釋為"大事務、大作為"。第二種解釋以"大傷害是指通過延緩方式(殺害)山羊綿羊"等開始,意圖以"又"等來說明。"無傷害"的意義也應按所說方式理解。難道殺生等不善業即使是少量也沒有果報嗎?為什麼不說它無果報而說"它們沒有大果報"?為此說"在無餘義"等。隨順家族是隨家,意思是隨順家族。那些人不中斷前人設立的常食等,代代相傳地佈施,他們稱為隨家祭祀。因此說"其他隨家祭祀者"等。 《烏迦耶經注》終 10. 《優陀夷經注》 40. 第十經中,"無傷害生命"是指無殺生。"無惱害樂世,智者得生彼"是指因為沒有欲貪等惱害而無惱害、無苦。關於無傷害他人則無需多說。因為以禪定等至而多有樂,所以說樂、絕對樂的梵世界,智者、有智慧者以禪定福德投生於彼,以其他福德投生於稱為其他富樂有的樂世。其餘顯而易見。 《優陀夷經注》終 《輪品注》終 5. 羅希答薩品 1. 《修定經注》

1. Pañcamassa paṭhame diṭṭhadhammasukhavihārāyāti imasmiṃyeva attabhāve sukhavihāratthāya, nikkilesatāya nirāmisena sukhena viharaṇatthāyāti attho. Iminā cattāri phalasamāpattijjhānāni khīṇāsavassa āsavakkhayādhigamato aparabhāge adhigatarūpārūpajjhānāni ca kathitāni. Dibbacakkhuñāṇadassanappaṭilābhāyāti dibbacakkhuñāṇappaṭilābhatthāya. Dibbacakkhuñāṇañhi rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha 『『ñāṇadassana』』nti adhippetaṃ. Ālokasaññaṃ manasi karotīti divā vā rattiṃ vā sūriyadīpacandamaṇiukkāvijjulatādīnaṃ āloko divā rattiñca upaladdho, yathāladdhavaseneva ālokaṃ manasi karoti citte ṭhapeti, tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati , yena tattha divāsaññaṃ ṭhapeti, divā viya vigatathinamiddho hoti. Tenāha 『『yathā divā tathā ratti』』nti.

Yathā divā ālokasaññā manasi katā, tatheva naṃ rattimpi manasi karotīti yathā divā diṭṭho āloko, tatheva taṃ rattiṃ manasi karoti. Dutiyapadeti 『『yathā rattiṃ tathā divā』』ti imasmiṃ vākye. Esa nayoti iminā yathā rattiyaṃ candālokādi āloko diṭṭho, evameva rattiṃ diṭṭhākāreneva divā taṃ ālokaṃ manasi karoti citte ṭhapetīti imamatthaṃ atidisati. Iti vivaṭena cetasāti evaṃ apihitena cittena, thinamiddhāpidhānena apihitacittenāti vuttaṃ hoti. Apariyonaddhenāti samantato anaddhena asañchāditena. Kiñcāpītiādinā attanā vuttamevatthaṃ samattheti. Ālokasadisaṃ kataṃ 『『yathā divā tathā ratti』』ntiādinā.

Sattaṭṭhānikassāti 『『abhikkante paṭikkante sampajānakārī hotī』』tiādinā (dī. ni. 1.214; 2.376; ma. ni.

我來直譯這段巴利文： 41. 第五品第一經中,"為現法樂住"是指爲了在此生中安樂而住,意思是爲了無煩惱地以無染之樂而住。這裡說的是阿羅漢在證得漏盡之後所獲得的四果定和禪那,以及之後所證得的色無色界禪那。"為獲得天眼智見"是爲了獲得天眼智。這裡的天眼智,因為能見天界和其他界的色法,所以稱為"智見"。"作意光明想"是指無論白天或夜晚,太陽、燈、月亮、寶石、火炬、閃電等的光明,不論是白天還是夜晚所領受的,他就按所得的方式作意光明,安住於心,如此作意它,使得如同善修光明遍處一樣,那光明能隨意隨欲地在夜晚現起,由此他建立白天想,如同白天一樣沒有昏沉睡眠。因此說"如同白天一樣的夜晚"。 "如白天作意光明想,夜晚也如是作意"是指如同白天所見的光明,夜晚也如此作意。在第二句"如夜晚一樣的白天"這句話中。"這是方法"是指以此類推:如同夜晚所見月光等光明,夜晚所見的形態在白天也如此作意光明,安住於心的這個意思。"如是以開放之心"是指如此以無遮蔽之心,意思是說以無昏沉睡眠遮蔽之心。"無覆蓋"是指從各方面都無遮蓋、無覆蔽。以"雖然"等證實自己所說的意義。"如白天一樣的夜晚"等是指與光明相似。 "具七處者"是指如"於前進後退正知而行"等。

1.109) vuttassa sattaṭṭhānikassa satisampajaññassa atthāya. Pariggahitavatthārammaṇatāyāti vatthuno ārammaṇassa ca yāthāvato viditabhāvena. Yathā hi sappaṃ pariyesantena tassa āsaye vidite sopi vidito gahito eva ca hoti mantāgadabalena tassa gahaṇassa sukarattā, evaṃ vedanāya āsayabhūte vatthumhi ārammaṇe ca vidite ādikammikassapi vedanā viditā gahitā eva hoti salakkhaṇato sāmaññalakkhaṇato ca tassā gahaṇassa sukarattā. Pageva pariññātavatthukassa khīṇāsavassa. Tassa hi uppādakkhaṇepi ṭhitikkhaṇepi bhaṅgakkhaṇepi vedanā viditā pākaṭā honti 『『tā vedanā evaṃ uppajjitvā』』tiādinā. Na kevalañca vedanā eva, idha vuttā saññādayopi avuttā cetanādayopi viditāva uppajjanti ceva tiṭṭhanti ca nirujjhanti ca. Nidassanamattañhetaṃ, yadidaṃ pāḷiyaṃ vedanāsaññāvitakkaggahaṇaṃ. Tena anavasesato sabbadhammānampi uppādādito viditabhāvaṃ dasseti.

Apica vedanāya uppādo vidito hoti, upaṭṭhānaṃ viditaṃ hoti, atthaṅgamo vidito hoti. Kathaṃ vedanāya uppādo vidito hoti ? Avijjāsamudayā vedanāsamudayo, taṇhāsamudayā kammasamudayo, phassasamudayā vedanāsamudayoti nibbattilakkhaṇaṃ passantopi vedanākkhandhassa samudayaṃ passati. Evaṃ vedanāya uppādo vidito hoti. Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti, dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti, anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti. Iti khayato bhayato suññato jānāti. Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodho…pe… evaṃ vedanāya atthaṅgamo vidito hoti. Imināpi nayenettha attho veditabbo.

Iti rūpanti ettha itisaddo anavasesato rūpassa sarūpanidassanatthoti tassa idaṃ rūpanti etena sādhāraṇato sarūpanidassanamāha, ettakaṃ rūpanti etena anavasesato, na ito paraṃ rūpaṃ atthīti tabbinimuttassa aññassa abhāvaṃ. Iti vedanātiādīsupi ayaṃ vedanā, ettakā vedanā, ito paraṃ vedanā natthi. Ayaṃ saññā…pe… ime saṅkhārā…pe… idaṃ viññāṇaṃ, ettakaṃ viññāṇaṃ, ito paraṃ viññāṇaṃ natthīti evamattho daṭṭhabboti āha 『『vedanādīsupi eseva nayo』』ti.

Ñāṇena jānitvā paroparāni. Paroparānīti parāni ca oparāni ca. Uttamādhamānīti parattabhāvasakattabhāvādīni uttamādhamāni. Calitanti taṇhādiṭṭhivipphanditaṃ. Anīghoti rāgādiīgharahito. Atāri soti so evarūpo arahā jātijaraṃ atari.

Samādhibhāvanāsuttavaṇṇanā niṭṭhitā.

2-4. Pañhabyākaraṇasuttādivaṇṇanā

42-

我來直譯這段巴利文： 所說"具七處者"是指爲了如"於前進後退正知而行"等所說的七處正念正知。"已掌握事物所緣"是指對事物和所緣如實了知的狀態。就像尋找蛇時,知道它的住處,蛇就如同已經被看到和抓住一樣,因為有咒語和藥力的幫助使得抓蛇變得容易。同樣,當知道作為受的住處的事物和所緣時,即使是初學者,受也如同已被了知和掌握,因為通過自相和共相容易掌握它。更不用說已經完全了知事物的漏盡者了。對他來說,在生起剎那、住剎那、滅剎那,受都是已知、明顯的,如"這些受如是生起"等。不僅是受,這裡所說的想等和未說的思等也都是已知地生起、住、滅。這裡舉受、想、尋為例,是爲了顯示對一切法的生起等都完全了知。 又,受的生起是已知的,現起是已知的,消失是已知的。怎樣受的生起是已知的?由無明生起受生起,由愛生起業生起,由觸生起受生起,見到生起相時也見到受蘊的生起。這樣受的生起是已知的。怎樣受的現起是已知的?作意無常時,滅盡現起是已知的;作意苦時,怖畏現起是已知的;作意無我時,空性現起是已知的。這樣受的現起是已知的。如此知道滅盡、怖畏、空性。怎樣受的消失是已知的?由無明滅受滅...如此受的消失是已知的。此中的意義也應以此方法理解。 關於"如是色"中,"如是"一詞是爲了完全顯示色的自性,所以用"這是色"來顯示共同的自性,"這麼多色"來顯示無餘,"除此之外沒有色"來顯示除此之外別無他色。對於"如是受"等也應知道:這是受,這麼多受,除此之外沒有受;這是想...這些行...這是識,這麼多識,除此之外沒有識。因此說"對受等也是這個方法"。 以智知道高低。"高低"是指高和低。"最上最下"是指他身自身等的最上最下。"動搖"是指愛見的顫動。"無苦"是指無貪等苦。"他已渡越"是指這樣的阿羅漢已渡越生老。 《修定經注》終 2-4. 《解答問經》等注 42-

1. Dutiye etesaṃ pañhānanti ekaṃsabyākaraṇādīnaṃ catunnaṃ pañhānaṃ. Tasmiṃ tasmiṃ ṭhāne byākaraṇaṃ jānātīti 『『cakkhuṃ anicca』』nti puṭṭhe 『『anicca』』nti ekaṃseneva byākātabbaṃ. 『『Aniccā nāma cakkhu』』nti puṭṭhe pana 『『na kevalaṃ cakkhumeva, sotampi anicca』』nti evaṃ vibhajitvā byākātabbaṃ. 『『Yathā cakkhuṃ tathā sotaṃ, yathā sotaṃ tathā cakkhu』』nti puṭṭhe 『『kenaṭṭhena pucchasī』』ti paṭipucchitvā 『『dassanaṭṭhena pucchāmī』』ti vutte 『『na hī』』ti byākātabbaṃ. 『『Aniccaṭṭhena pucchāmī』』ti vutte 『『āmā』』ti byākātabbaṃ. 『『Taṃ jīvaṃ taṃ sarīra』』ntiādīni puṭṭhena pana 『『abyākatametaṃ bhagavatā』』ti ṭhapetabbo, esa pañho na byākātabboti evaṃ jānātīti attho. Atthasamāgamenāti atthassa paṭilābhena laddhabbena. Samiti saṅgati samodhānanti samayo, paṭilābho. Samayo eva abhisamayo, abhimukhabhāvena vā samayo abhisamayoti evamettha padattho veditabbo. Sesaṃ suviññeyyameva. Tatiyacatutthāni uttānatthāneva.

Pañhabyākaraṇasuttādivaṇṇanā niṭṭhitā.

5-6. Rohitassasuttādivaṇṇanā

45-46. Pañcame (saṃ. ni. ṭī. 1.1.107) ekokāseti cakkavāḷassa pariyantasaññite ekasmiṃ okāse. Bhummanti 『『yatthā』』ti idaṃ bhummavacanaṃ. Sāmaññato vuttampi 『『so lokassa anto』』ti vacanato visiṭṭhavisayameva hoti. 『『Na jāyati, na mīyatī』』ti vatvā puna 『『na cavati, na upapajjatī』』ti kasmā vuttanti āha 『『idaṃ aparāparaṃ…pe… gahita』』nti. Padagamanenāti padasā gamanena. Satthā saṅkhāralokassa antaṃ sandhāya vadati upari sabbāni pakāsetukāmo. Saṅkhāralokassa hi anto nibbānaṃ.

Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā, so eva 『『daḷhadhammā』』ti vutto. Tenāha 『『daḷhadhanū』』ti. Uttamappamāṇaṃ nāma sahassathāmadhanu. Dhanuggaṇhanasippacittakatāya dhanuggaho, na dhanuggahaṇamattenāti āha 『『dhanuggahoti dhanuācariyo』』ti. 『『Dhanuggaho』』ti vatvā 『『sikkhito』』ti vutte dhanusikkhāya sikkhitoti viññāyati. Sikkhā ca ettakena kālena sikkhantassa ukkaṃsagatā hotīti āha 『『dvādasa vassāni dhanusippaṃ sikkhito』』ti. Usabhappamāṇeti vīsati yaṭṭhiyo usabhaṃ, tasmiṃ usabhappamāṇe padese. Vālagganti vālakoṭiṃ. Katahatthoti paricitahattho. Katasarakkhepoti thiralakkhe ca calalakkhe ca paresaṃ dassanavasena sarakkhepassa katāpī. Tenāha 『『dassitasippo』』ti, 『『katayoggo』』ti keci. Asanti etenāti asanaṃ, kaṇḍo. Tālacchādinti tālacchāyaṃ. Sā pana ratanamattā vidatthicaturaṅgulā.

Puratthimā samuddāti ekasmiṃ cakkavāḷe puratthimā samuddā. Samuddasīsena puratthimacakkavāḷamukhavaṭṭiṃ vadati. Pacchimasamuddoti etthāpi eseva nayo. Nippapañcatanti adantakāritaṃ. Sampatteti tādisena javena gacchantena sampatte. Anotatteti etthāpi 『『sampatte』』ti padaṃ ānetvā sambandho, tathā 『『nāgalatādantakaṭṭha』』nti etthāpi. Tadāti yadā so lokantagavesako ahosi, tadā. Dīghāyukakāloti anekavassasahassāyukakālo. Cakkavāḷalokassāti sāmaññavasena ekavacanaṃ, cakkavāḷalokānanti attho. Imasmiṃyeva cakkavāḷe nibbattipubbaparicayasiddhāya nikantiyā.

Sasaññimhi samanaketi na rūpadhammamattake, atha kho pañcakkhandhasamudāyeti dasseti. Samitapāpoti samucchinnasaṃkilesadhammo. Chaṭṭhaṃ uttānameva.

Rohitassasuttādivaṇṇanā niṭṭhitā.

1. Suvidūrasuttavaṇṇanā

我來直譯這段巴利文： 44. 第二經中,"這些問題"是指一向解答等四種問題。"在各個地方知道如何解答"是指當被問"眼是無常嗎"時,應該一向地解答"無常"。但當被問"什麼叫眼是無常"時,應該分別解答"不僅是眼,耳也是無常"等。當被問"如眼如是耳,如耳如是眼"時,應該反問"你是從什麼意義來問"。如果說"我從見的意義來問",應該回答"不是"。如果說"我從無常的意義來問",應該回答"是的"。當被問"命即是身"等時,應該置答"這是世尊未記說的",這種問題不應解答。這就是"知道"的意思。"通過義的會合"是指通過所應獲得的義的獲得。"會"是聚集、和合,即為時機,獲得。時機即是現觀,或者說是面對的時機為現觀,這裡應如此理解詞義。其餘容易理解。第三第四經義理明顯。 《解答問經》等注終 5-6. 《羅希答薩經》等注 45-46. 第五經中,"一處"是指在世界邊際所稱的一個處所。"處所"這是處所語。雖然從一般意義上說,但因為說"那是世界的邊際",所以有特殊含義。問:為什麼說了"不生、不死"后又說"不死、不生"?答:"這是爲了...(省略)...所取"。"步行"是指以腳步行走。導師爲了要開顯一切而談論行法世界的邊際。因為行法世界的邊際就是涅槃。 "有堅固弓"即是有堅固、穩固的弓,這就是所說的"堅固者"。因此說"有堅固弓"。最上等弓叫做千力弓。因為精通持弓技藝而稱為持弓者,不是僅僅拿弓就稱為持弓者,所以說"持弓者是指弓術老師"。說了"持弓者"后又說"已學",表明是學習了弓術。學習需要這麼長時間才能達到最高水平,所以說"學習弓術十二年"。"牛距離"是指二十杖為一牛距,在這樣一個牛距離的地方。"發端"是指毛髮的末端。"熟練之手"是指練習熟練的手。"熟練射箭"是指在固定靶和移動靶上向他人展示射箭技術。因此說"已展示技藝",有些人說"已修練"。"箭"是用來射的東西。"棕櫚影"是棕櫚樹的影子。那約一拉塔那即四指寬。 "東方諸海"是指一個世界系統中的東方諸海。以海為首來說東方世界系統的邊緣。對於"西方海"等也是這個方法。"不繁雜"是指無造作。"抵達"是指以這樣的速度前進而抵達。對於"阿諾達答湖"等也要連線"抵達"一詞,對於"龍樹牙籤"等也是如此。"那時"是指當他尋求世界邊際時。"長壽時期"是指壽命數千年的時期。"輪圍世界"用單數是從一般意義上說,意思是諸輪圍世界。因為對這個輪圍世界有前世投生的熟悉而產生的愛著。 "有想有意"是指不僅是色法而已,而是顯示五蘊的集合。"寂靜諸惡"是指已斷盡染污法。第六經義理明顯。 《羅希答薩經》等注終 7. 《極遠經注》

1. Sattame suvidūravidūra-saddānaṃ samānatthānaṃyeva ekattha gahaṇaṃ idha niddeso dūrāsannabhāvassa apekkhāsiddhattā idhādhippetassa dūrabhāvassa kenaci pariyāyena anāsannabhāvadassanatthaṃ katanti āha 『『kenaci pariyāyena anāsannāni hutvā』』tiādi. Sesamettha uttānameva.

Suvidūrasuttavaṇṇanā niṭṭhitā.

1. Visākhasuttavaṇṇanā

2. Aṭṭhame vākkaraṇacāturiyato vacanaguṇahetūnaṃ pūriyā porī, poriyaṃ bhavāti porī, tāya poriyā. Tenāha 『『paripuṇṇavācāyā』』ti, akkharapadaparipuṇṇāya vācāyāti attho. Apalibuddhāyāti pittādīhi na vibaddhāya ananubundhitāya. Anelagalāyāti anelāya agalāya niddosāya agaḷitapadabyañjanāya ca. Therassa hi kathayato padaṃ vā byañjanaṃ vā na parihāyati. Tenāha 『『anelagalāyāti niddosāya ceva agaḷitāya cā』』tiādi. Tattha niddosāyāti atthato ca byañjanato ca vigatadosāya. Apatitapadabyañjanāyāti avirahitapadabyañjanāya. Atha vā anelagalāyāti na elaṃ dosaṃ galatīti anelagalā. Avicchinnavācāya anelagalāya yathā dandhamanussā mukhena kheḷaṃ gaḷantena vācaṃ bhāsanti, na evarūpāya. Atha kho niddosāya visadavācāyāti attho. Vivaṭṭappakāsinī vācā na kadāci vivaṭṭamuttāti katvā āha 『『vivaṭṭapariyāpannāyā』』ti, vivaṭṭaṃ amuñcitvā pavattāyāti attho. Vivaṭṭappakāsinī hi vācā vivaṭṭaṃ paricchijja āpādentī pavattati. Navalokuttaradhammo sabbadhammehi samussitaṭṭhena abbhuggataṭṭhena ca dhajo nāmāti āha 『『abbhuggataṭṭhenā』』tiādi. Sesamettha suviññeyyameva.

Visākhasuttavaṇṇanā niṭṭhitā.

1. Vipallāsasuttavaṇṇanā

2. Navame aniccādīni vatthūni niccantiādinā viparītato asantīti vipallāsā , saññāya vipallāso saññāvipallāso. Itaresupi tīsu eseva nayo. Evamete catunnaṃ vatthūnaṃ vasena cattāro, tesu vatthūsu saññādīnaṃ vasena dvādasa honti. Tesu aṭṭha sotāpattimaggena pahīyanti. Asubhe subhanti saññācittavipallāsā sakadāgāmimaggena tanukā honti, anāgāmimaggena pahīyanti. Dukkhe sukhanti saññācittavipallāsā arahattamaggena pahīyantīti veditabbā. Sesamettha uttānameva.

Vipallāsasuttavaṇṇanā niṭṭhitā.

1. Upakkilesasuttavaṇṇanā

2. Dasame upakkiliṭṭhabhāvakaraṇenāti malīnabhāvakaraṇena. Pañcavidhāya surāya catubbidhassa ca merayassāti ettha pūvasurā, piṭṭhasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttāti pañca surā. Pupphāsavo, phalāsavo, madhvāsavo, guḷāsavoti cattāro āsavā, catubbidhaṃ merayaṃ nāma. Tattha pūve bhājane pakkhipitvā tajjaṃ udakaṃ datvā madditvā katā pūvasurā. Evaṃ sesasurāpi. Kiṇṇāti pana tassā surāya bījaṃ vuccati. Ye surā 『『modakā』』tipi vuccanti, te pakkhipitvā katā kiṇṇapakkhittā. Dhātakiāsavādinānāsambhārehi saṃyojitā sambhārasaṃyuttā.Madhukatālanāḷikerādipuppharaso ciraparivāsito pupphāsavo. Panasādiphalaraso phalāsavo. Muddikāraso madhvāsavo. Ucchuraso guḷāsavo.

Upakkilesasuttavaṇṇanā niṭṭhitā.

Rohitassavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

(6) 1. Puññābhisandavaggo

1. Paṭhamapuññābhisandasuttavaṇṇanā

我來直譯這段巴利文： 47. 第七經中,這裡取意思相同的"極遠遠"兩詞為一體來說明,是爲了顯示此處所指的遠在任何方面都不是近,因為遠近是相對而成立的。因此說"在任何方面都不是近"等。此中其餘顯而易見。 《極遠經注》終 48. 第八經中,"以優雅"是指由於言語技巧的完滿,生於優雅即為優雅,以那優雅。因此說"以圓滿語",意思是以字句圓滿的語言。"無障礙"是指不被膽汁等所障礙、不被纏縛。"不下流"是指無瑕疵、無缺失,字句不脫落。因為長老說話時字或句都不會遺漏。因此說"不下流即無瑕疵且無缺失"等。其中"無瑕疵"是指義理和文字都無過失。"字句不脫落"是指不缺字句。或者"不下流"是指不流下瑕疵故為不下流。不間斷語即不下流,不像遲鈍的人口中流著唾液而說話那樣,而是無瑕疵清晰的語言,這是其意義。言語是顯示出離的,因為從不離出離,所以說"屬於出離的",意思是不離出離而轉的。因為顯示出離的言語是限定出離而轉起的。九種出世間法因為在一切法中高舉和超越的意義而稱為幢,因此說"以超越的意義"等。此中其餘容易理解。 《毗舍佉經注》終 49. 第九經中,"顛倒"是指無常等事物以"常"等方式相反地存在,想的顛倒為想顛倒。對其他三種也是這個方法。如此這些依四種事物成為四種,在這些事物中依想等成為十二種。其中八種由初道斷除。在不凈中見凈的想心顛倒由第二道減弱,由第三道斷除。在苦中見樂的想心顛倒由阿羅漢道斷除,應當如此理解。此中其餘顯而易見。 《顛倒經注》終 50. 第十經中,"通過使染污"是指通過使污濁。"五種酒和四種醇"中,糕酒、面酒、米酒、加發酵劑酒、混合酒為五種酒。花醇、果醇、蜜醇、糖蜜醇為四種醇。其中把糕放入器皿中,加適量水揉制而成的是糕酒。其他酒也如是。"發酵劑"是指那酒的種子。把稱為"糖球"的東西放入而製成的是加發酵劑酒。用康塔基等各種材料配製的是混合酒。甜果樹、棕櫚、椰子等花汁長期儲存的是花醇。麵包果等果汁是果醇。葡萄汁是蜜醇。甘蔗汁是糖蜜醇。 《染污經注》終 《羅希答薩品注》終 第一五十經終 2. 第二五十經 (6) 1. 福水品 1. 《第一福水經注》

1. Dutiyassa paṭhame puññābhisandāti vā puññanadiyo. Avicchedena niccaṃ pavattiyamānāni hi puññāni abhisandanaṭṭhena 『『puññābhisandā』』ti vuttā. Aparimitanti āḷhakagaṇanāya aparimitaṃ, yojanavasena panassa parimāṇaṃ atthi. Tathā hi heṭṭhā mahāpathaviyā upari ākāsena parato cakkavāḷapabbatena majjhe tattha tattha ṭhitehi dīpapabbatapariyantehi paricchinnattā yojanato sakkā pamāṇaṃ kātuṃ. Bheravārammaṇehīti saviññāṇakāviññāṇakehi bheravārammaṇehi. Tathā hi taṃ mahāsarīramacchakumbhīlayakkharakkhasamahānāgadānavādīnaṃ saviññāṇakānaṃ vaḷavāmukhapātālādīnaṃ aviññāṇakānañca bheravārammaṇānaṃ vasena 『『bahubherava』』nti vuccati. Sesamettha uttānameva.

Paṭhamapuññābhisandasuttavaṇṇanā niṭṭhitā.

1. Dutiyapuññābhisandasuttavaṇṇanā

2. Dutiye sotāpannassa saddhā adhippetāti sotāpannassa maggenāgatā saddhā adhippetā.

Dutiyapuññābhisandasuttavaṇṇanā niṭṭhitā.

3-4. Paṭhamasaṃvāsasuttādivaṇṇanā

53-54. Tatiye yathākammaṃ tā tā gatiyo aranti upagacchantīti ariyā, sattā. Ime pana kucchitā ariyāti kadariyā. Thaddhamaccharino, thaddhena maccharena samannāgatāti attho. Thaddhamacchariyasadisañhi kucchitaṃ sabbadā nihīnaṃ natthi sabbaguṇānaṃ ādibhūtassa bhogasampattiādisabbasampattīnaṃ mūlabhūtassa dānassa nisedhanato. Tenāha 『『kadariyāti thaddhamaccharino』』ti. Ekacco hi attano vasanaṭṭhāne bhikkhū hatthaṃ pasāretvāpi na vandati. Aññattha gato vihāraṃ pavisitvā sakkaccaṃ vanditvā madhurappaṭisanthāraṃ karoti 『『kiṃ, bhante, amhākaṃ vasanaṭṭhānaṃ nāgacchatha, sampanno padeso, paṭibalāhaṃ ayyānaṃ yāgubhattādīhi upaṭṭhānaṃ kātu』』nti. Bhikkhu 『『saddho ayaṃ upāsako』』ti yāgubhattādīhi saṅgaṇhāti.

Atheko thero tassa gāmaṃ gantvā piṇḍāya carati. So taṃ disvā aññena vā gacchati, gharaṃ vā pavisati. Sacepi sammukhībhāvaṃ āgacchati, hatthena vanditvā 『『ayyassa bhikkhaṃ detha, ahaṃ ekena kammena gacchāmī』』ti pakkamati. Thero sakalagāmaṃ caritvā tucchapattova nikkhamati. Idaṃ tāva mudumacchariyaṃ nāma. Yena adāyakopi dāyako viya paññāyati. Idha pana thaddhamacchariyaṃ adhippetaṃ. Yena samannāgato bhikkhūsu piṇḍāya paviṭṭhesu 『『therā ṭhitā』』ti vutte 『『kiṃ mayhaṃ pādā rujjantī』』tiādīni vatvā silāthambho viya khāṇuko viya ca thaddho hutvā tiṭṭhati, sāmīcimpi na karoti, kuto dānaṃ. Ayamidha adhippeto. Tena vuttaṃ 『『thaddhamaccharinoti thaddhena maccharena samannāgatāti attho』』ti. Maccharaṃ maccheraṃ macchariyanti atthato ekaṃ.

Paribhāsakāti bhikkhū gharadvāre ṭhite disvā 『『kiṃ tumhe kasitvā āgatā vapitvā lāyitvā, mayaṃ attanopi na labhāma, kuto tumhākaṃ, sīghaṃ nikkhamathā』』tiādīhi santajjakā. Yācakānaṃ vacanassa atthaṃ jānantīti ettha kiñcāpi bhikkhū gharadvāre ṭhitā tuṇhī honti, atthato pana 『『bhikkhaṃ dethā』』ti vadanti nāma ariyāya yācanāya. Vuttañhetaṃ 『『uddissa ariyā tiṭṭhanti, esā ariyāna yācanā』』ti (mi. pa. 4.5.9). Tatra ye 『『mayaṃ pacāma, ime na pacanti, pacamāne patvā alabhantā kuhiṃ labhissatī』』ti deyyadhammaṃ saṃvibhajanti, te vadaññū yācakānaṃ vacanassa atthaṃ jānanti nāma ñatvā kattabbakaraṇato. Catutthaṃ uttānameva.

Paṭhamasaṃvāsasuttādivaṇṇanā niṭṭhitā.

5-

我來直譯這段巴利文： 51. 第二品第一經中,"福水"或稱"福河"。因為不斷持續流動的福德以流溢的意義而稱為"福水"。"無量"是指以阿拉卡計量無法計量,但以由旬來說是有限量的。因為下至大地,上至虛空,外至輪圍山,中間被各處的洲島山邊界所限制,所以可以用由旬來計量。"可怕所緣"是指有情和無情的可怕所緣。因此說它"多可怕",是因為有大身魚、鱷魚、夜叉、羅剎、大龍、巨鯨等有情和馬口、地獄等無情的可怕所緣。此中其餘顯而易見。 《第一福水經注》終 52. 第二經中,"預流者的信"是指預流者以道所得的信。 《第二福水經注》終 53-54. 第三經中,"依業趣向各種趣處的是聖者",即眾生。但這些是卑劣的聖者,故為慳吝者。僵硬慳吝,意思是具有僵硬的慳吝。因為沒有什麼比僵硬慳吝更卑劣下賤,因為它阻止施捨,而施捨是一切功德之始,一切財富等成就之根本。因此說"慳吝即僵硬慳吝"。有些人在自己住處連伸手也不向比丘禮拜。但去到其他地方進入寺院時,恭敬禮拜並作甜美的問候:"尊者,為何不來我們住處?是殊勝的地方,我能以粥飯等供養尊者們。"比丘想"這是有信的優婆塞"而以粥飯等攝受。 這時一位長老到他的村莊托缽。他看見長老就走另一條路,或者進入屋內。即使面對面,也只是伸手禮拜說"給尊者施食,我有事要去"就離開。長老走遍整個村子,缽空而出。這只是柔軟慳吝,使不施者也顯得像施者。但這裡是指僵硬慳吝。具有這種慳吝的人,當比丘們入村托缽時,聽到"長老們站著",就說"我的腳痛"等,像石柱或木樁一樣僵硬站著,連基本禮節也不做,更不用說佈施。這就是這裡所指的。因此說"僵硬慳吝即具有僵硬慳吝的意思"。慳、慳吝、慳嗇在意義上是一樣的。 "辱罵者"是指看見比丘站在家門口就恐嚇說:"你們是耕田來的嗎?播種來的嗎?收割來的嗎?我們自己都得不到,哪有給你們的,快走!"。"知道乞求者的話的意思"中,雖然比丘站在門口保持沉默,但實際上以聖者的乞求方式在說"請給食物"。因為說過"聖者為此而立,這是聖者的乞求。"其中那些想"我們在煮飯,他們不煮,正在煮時得不到從哪裡得到"而分享應施之物的人,稱為知言,因為他們通過了解乞求者話語的意思而做應做之事。第四經義理明顯。 《第一共住經》等注終 5-

1. Samajīvīsuttādivaṇṇanā

55-56. Pañcame anuggaṇhanatthanti nakulamātā nakulapitāti imesaṃ dvinnaṃ saṅgahatthāya. Nakulassa dārakassa pitā nakulapitā. Nakulamātāti etthāpi eseva nayo. Sesamettha uttānameva. Chaṭṭhe natthi vattabbaṃ.

Samajīvīsuttādivaṇṇanā niṭṭhitā.

7-10. Suppavāsāsuttādivaṇṇanā

57-60. Sattame āyubhāgapaṭilābhinī hotīti āyukoṭṭhāsassa paṭilābhinī hoti. Tividhalokanti sattasaṅkhārabhājanasaṅkhātaṃ tividhaṃ lokaṃ. Viditaṃ katvāti vibhūtaṃ katvā. Lokavidūnanti karaṇatthe sāmivacananti āha 『『buddhehi pasatthā』』ti. Aṭṭhamanavamadasamāni uttānatthāneva.

Suppavāsāsuttādivaṇṇanā niṭṭhitā.

Puññābhisandavaggavaṇṇanā niṭṭhitā.

(7) 2. Pattakammavaggo

1-4. Pattakammasuttādivaṇṇanā

61-64. Dutiyassa paṭhame ye aniṭṭhā na honti, te iṭṭhāti adhippetāti āha 『『aniṭṭhapaṭikkhepena iṭṭhā』』ti. Iṭṭhāti ca pariyiṭṭhā vā hotu mā vā, iṭṭhārammaṇabhūtāti attho. Gavesitampi hi iṭṭhanti vuccati, taṃ idha nādhippetaṃ. Maneti manasmiṃ. Kantāti vā kamanīyā, kāmetabbāti attho. Manaṃ appāyantīti iṭṭhabhāvena manaṃ vaḍḍhenti. Kammasādhano idha bhoga-saddoti āha 『『bhogāti bhuñjitabbā』』tiādi. Dhammūpaghātaṃ katvā kusaladhammaṃ vinodetvā. Upanijjhāyīyantīti upajjhāyāti āha 『『sukhadukkhesu upanijjhāyitabbattā』』ti, sukhadukkhesu uppannesu anussaritabbattāti attho. Sandiṭṭhasambhattehīti ettha tattha tattha saṅgamma diṭṭhamattā nātidaḷhamittā sandiṭṭhā, suṭṭhu bhattā sinehavanto daḷhamittā sambhattā.

Visamalobhanti balavalobhaṃ. Sukhitanti sañjātasukhaṃ. Pīṇitanti dhātaṃ suhitaṃ. Tathābhūto pana yasmā balasampanno hoti, tasmā 『『balasampannaṃ karotī』』ti vuttaṃ.

Sobhane kāyikavācasikakamme ratoti sūrato ukārassa dīghaṃ katvā, tassa bhāvo soraccaṃ, kāyikavācasiko avītikkamo. So pana atthato susīlabhāvoti āha 『『khantisoracce niviṭṭhāti adhivāsanakkhantiyañca susīlatāya ca niviṭṭhā』』ti. Ekamattānanti ekaṃ cittanti attho. Rāgādīnañhi pubbabhāgiyaṃ damanādi paccekaṃ icchitabbaṃ, na maggakkhaṇe viya ekajjhaṃ paṭisaṅkhānamukhena pajahanato. Ekamattānanti vā vivekavasena ekaṃ ekākinaṃ attānaṃ. Tenevāha 『『ekaṃ attanova attabhāva』』ntiādi. Uparūparibhūmīsūti chakāmasaggasaṅkhātāsu uparūparikāmabhūmīsu. Kammassa phalaṃ aggaṃ nāma. Taṃ panettha uccagāmīti āha 『『uddhamaggamassā』』ti. Suvagge niyuttā, suvaggappayojanāti vā sovaggikā. Dasannaṃ visesānanti dibbaāyuvaṇṇayasasukhaādhipateyyānañceva iṭṭharūpādīnañca phalavisesānaṃ. Vaṇṇaggahaṇena cettha sako attabhāvavaṇṇo gahito, rūpaggahaṇena bahiddhā rūpārammaṇaṃ. Dutiyatatiyacatutthāni uttānatthāneva.

Pattakammasuttādivaṇṇanā niṭṭhitā.

1. Rūpasuttavaṇṇanā

我來直譯這段巴利文： 5-6. 《同命經》等注 55-56. 第五經中,"為攝受"是爲了攝受這兩位那庫羅之父、那庫羅之母。那庫羅童子的父親即那庫羅之父。"那庫羅之母"也是這個道理。此中其餘顯而易見。第六經無需解說。 《同命經》等注終 7-10. 《蘇波婆娑經》等注 57-60. 第七經中,"獲得壽分"是指獲得壽命部分。"三種世間"是指稱為有情、行法、器世間的三種世間。"使了知"是使明顯。"世間解"是具格中的屬格,所以說"為諸佛所讚歎"。第八、第九、第十經義理明顯。 《蘇波婆娑經》等注終 《福水品注》終 (7) 2. 得業品 1-4. 《得業經》等注 61-64. 第二品第一經中,凡非不可意的就是可意的,所以說"以否定不可意而成可意"。"可意"是指不論是否被尋求的,成為可意的所緣。雖然尋求的也稱為可意,但這裡不是這個意思。"意"是在意中。"可愛"是可喜的,意思是應當貪愛的。"令意滿足"是以可意而增長意。此處業字是能作格,所以說"享用物是應當享用"等。傷害法即驅除善法。"被思考"為師,所以說"因在樂苦中應當思考",意思是在樂苦生起時應當憶念。"見友"中,只是在各處相會見面的不太親密的朋友為見者,很有愛著的親密朋友為友者。 "不正當的貪"是強烈的貪。"快樂"是已生快樂。"滿足"是飽足、飽滿。這樣的人因為具足力量,所以說"使具足力量"。 "喜好善身語業"為善良(延長u音),其性質為善良性,即不違犯身語業。這實際上是善戒性,所以說"安住于忍辱善良,即安住于忍耐和善戒性"。"一個自我"意思是一個心。因為貪等的前分調伏等各自應當希求,不像道剎那那樣通過一起省察而斷除。或者"一個自我"是通過獨處而成為獨一的自我。因此說"獨一的自身"等。"在上上地"是指在稱為六慾天的上上欲界地。業的果報稱為最上,這裡是指上升的,所以說"向上行"。"屬於善趣"是從事於善趣,或者目的是善趣。"十種殊勝"是指天的壽命、容色、名聲、快樂、主權以及可意色等十種殊勝果報。這裡以容色指自身容色,以色指外部色所緣。第二、第三、第四經義理明顯。 《得業經》等注終 5. 《色經注》;

1. Pañcame paminoti uḷāratādivisesaṃ etenāti pamāṇaṃ, rupakāyo pamāṇaṃ etassāti rūpappamāṇo. Tato eva rūpe pasannoti rūpappasanno. Ghosoti cettha thutighoso. Lūkhanti paccayalūkhatā. Dhammāti sīlādayo guṇadhammā adhippetā. Imesaṃ pana catunnaṃ puggalānaṃ nānākaraṇaṃ pāḷiyaṃyeva āgataṃ. Vuttañhetaṃ –

『『Katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.

『『Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

『『Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.

『『Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti. Ayaṃ vuccati puggalo dhammappamāṇo dhammappasanno』』ti (pu. pa. 171-172).

Tattha ārohanti uccataṃ. Sā ca kho tasmiṃ tasmiṃ kāle pamāṇayuttā daṭṭhabbā. Pariṇāhanti nātikisathūlatāvasena pīṇataṃ. Saṇṭhānanti tesaṃ tesaṃ aṅgapaccaṅgānaṃ susaṇṭhitataṃ dīgharassavaṭṭādiyuttaṭṭhānesu tathābhāvaṃ. Pāripūrinti sabbesaṃ sarīrāvayavānaṃ paripuṇṇataṃ avikalataṃ. Tattha pamāṇaṃ gahetvāti tasmiṃ rūpe rūpasampattiyaṃ pamāṇabhāvaṃ upādāya. Pasādaṃ janetīti adhimokkhaṃ janeti uppādeti.

Paravaṇṇanāyāti 『『asuko ediso ca ediso cā』』ti parassa guṇavacanena. Parathomanāyāti parammukhā parassa silāghuppādakena abhitthavanena parena thutivasena, gāthādiupanibandhanena vuttāya thomanāyāti vuttaṃ hoti. Parapasaṃsanāyāti parammukhā parassa guṇasaṃkittanena. Paravaṇṇahārikāyāti paramparavaṇṇahārikāya paramparāya parassa kittanasaddassa upasaṃhārena. Tatthāti tasmiṃ thutighose.

Cīvaralūkhanti thūlajiṇṇabahutunnakatādicīvarassa lūkhabhāvaṃ. Pattalūkhanti anekaganthikāhaṭatādipattassa lūkhabhāvaṃ. Vividhaṃ vā dukkarakārikanti dhutaṅgādivasena pavattanānāvidhaṃ dukkaracariyaṃ. Sīlaṃ vā passitvāti sīlapāripūrivasena visuddhaṃ kāyavacīsucaritaṃ ñāṇacakkhunā passitvā, jhānādiadhigamasuddhisamādhiṃ vā vipassanābhiññāsaṅkhātaṃ paññaṃ vā passitvāti attho.

我來直譯這段巴利文： 65. 第五經中,"以此計量"高貴等殊勝為量,以色身為量稱為以色為量。正因如此,於色凈信稱為於色凈信。這裡"聲"指讚歎聲。"粗陋"指資具的粗陋。"法"指戒等功德法。這四種人的差別已在聖典中說明。因為說： "什麼是以色為量而於色凈信的人?這裡有些人看見高度,或看見周圍,或看見形狀,或看見圓滿后,以此為量而生起凈信。這稱為以色為量而於色凈信的人。 什麼是以聲為量而於聲凈信的人?這裡有些人因他人稱讚、他人讚美、他人讚嘆、他人傳揚名聲,以此為量而生起凈信。這稱為以聲為量而於聲凈信的人。 什麼是以粗陋為量而於粗陋凈信的人?這裡有些人看見衣服粗陋,或看見缽粗陋,或看見住處粗陋,或看見種種難行苦行,以此為量而生起凈信。這稱為以粗陋為量而於粗陋凈信的人。 什麼是以法為量而於法凈信的人?這裡有些人看見戒,或看見定,或看見慧,以此為量而生起凈信。這稱為以法為量而於法凈信的人。" 其中,"高度"指高度。這應當看是在不同時期合適的高度。"周圍"指以不太瘦不太胖而豐滿。"形狀"指各個肢體善巧安置,在應當長短圓等處如其本性。"圓滿"指一切身體部分圓滿無缺。"以此為量"是指以那色、色之成就為量。"生起凈信"是生起、產生勝解。 "他人稱讚"是指"某人如是如是"的他人功德之語。"他人讚美"是指當面讚歎他人,以生起讚美的稱讚,以他人讚美方式,是說以偈頌等組成的讚美。"他人讚嘆"是指當面唱頌他人功德。"傳揚名聲"是指輾轉傳遞他人的讚歎聲。"其中"是指在那讚歎聲中。 "衣服粗陋"是指粗糙破舊多縫補等衣服的粗陋性。"缽粗陋"是指多處補縫等缽的粗陋性。"種種難行"是指以頭陀行等方式進行的各種難行。"看見戒"意思是以智眼看見以戒圓滿而清凈的身語善行,或看見以證得禪那等的清凈定,或看見稱為觀慧神通的慧。

Evametasmiṃ catuppamāṇe lokasannivāse buddhesu appasannā mandā, pasannā bahukā. Rūpappamāṇassa hi buddharūpato uttari pasādāvahaṃ rūpaṃ nāma natthi. Ghosappamāṇassa buddhānaṃ kittighosato uttari pasādāvaho ghoso nāma natthi. Lūkhappamāṇassa kāsikāni vatthāni mahārahāni kañcanabhājanāni tiṇṇaṃ utūnaṃ anucchavike sabbasampattiyutte pāsādavare pahāya paṃsukūlacīvaraselamayapattarukkhamūlādisenāsanasevino buddhassa bhagavato lūkhato uttari pasādāvahaṃ aññaṃ lūkhaṃ nāma natthi. Dhammappamāṇassa sadevake loke asādhāraṇasīlādiguṇassa tathāgatassa sīlādiguṇato uttari pasādāvaho añño sīlādiguṇo nāma natthi. Iti bhagavā imaṃ catuppamāṇikaṃ lokasannivāsaṃ muṭṭhinā gahetvā viya ṭhitoti.

Pamāṇiṃsūti pamāṇaṃ aggahesuṃ. Niyakajjhatte tassa guṇaṃ na jānātīti tassa abbhantare pavattamānaṃ sīlādiguṇaṃ na jānāti. Sesaṃ suviññeyyameva.

Rūpasuttavaṇṇanā niṭṭhitā.

1. Ahirājasuttavaṇṇanā

2. Sattame daṭṭhavisānevāti avadhāraṇena diṭṭhavisādayo nivatteti. Kaṭṭhamukhādayo hi cattāro āsīvisā daṭṭhaviso, diṭṭhaviso, phuṭṭhaviso, vātavisoti paccekaṃ catubbidhā hontīti visavegavikāravasena soḷasa vuttā. Tesu daṭṭhavisānaṃyeva idha gahaṇaṃ, na itaresanti dasseti. Sesaṃ suviññeyyameva.

Ahirājasuttavaṇṇanā niṭṭhitā.

1. Devadattasuttavaṇṇanā

2. Aṭṭhame kāle sampatteti gabbhassa paripākagatattā vijāyanakāle sampatte. Potakanti assatariyā puttaṃ. 『『Phalaṃ ve kadaliṃ hantī』』tiādigāthāya kukkujakeneva pattavaṭṭipasavassa ucchinnattā phaluppatti kadaliyā parābhavāya hotīti āha 『『phalaṃ ve kadaliṃ hantī』』ti. Kukkujakaṃ nāma kadaliyā pupphanāḷaṃ. Tathā phalapākapariyosānattā osadhīnaṃ 『『phalaṃ veḷuṃ naḷa』』nti vuttaṃ. Ayaṃ panettha piṇḍattho – yathā attano phalaṃ kadaliveḷunaḷe vināseti, gabbho ca assatariṃ, evaṃ attano kammabhūto sakkāro asappurisaṃ vināsetīti.

Devadattasuttavaṇṇanā niṭṭhitā.

1. Padhānasuttavaṇṇanā

2. Navame padahati etehīti padhānāni. Uttamavīriyāni seṭṭhavīriyāni visiṭṭhassa atthassa sādhanato. Kilesānaṃ saṃvaratthāyāti yathā abhijjhādayo na uppajjanti, evaṃ satiyā upaṭṭhānena kilesānaṃ saṃvaraṇatthāya. Pajahanatthāyāti kāmavitakkādīnaṃ vinodanatthāya. Padhānanti tasseva pajahanassa sādhanavasena pavattavīriyaṃ. Kusalānaṃ dhammānaṃ brūhanatthāyāti bojjhaṅgasaṅkhātānaṃ kusaladhammānaṃ vaḍḍhanatthāya. Padhānanti tasseva vaḍḍhanassa sādhanavasena pavattavīriyaṃ.

Padhānasuttavaṇṇanā niṭṭhitā.

1. Adhammikasuttavaṇṇanā

我來直譯這段巴利文： 如此在這四種量的世間集合中,對佛不凈信者少,凈信者多。因為對以色為量者,沒有比佛陀色身更能引生凈信的色。對以聲為量者,沒有比諸佛名聲更能引生凈信的聲。對以粗陋為量者,沒有比舍棄迦屍衣、價值連城的金器、適合三季節的具足一切圓滿的殊勝宮殿,而受用糞掃衣、石缽、樹下等住處的佛世尊的粗陋更能引生凈信的其他粗陋。對以法為量者,沒有比在天人世間具足不共戒等功德的如來的戒等功德更能引生凈信的其他戒等功德。如是世尊如同手握般立於這四種量的世間集合中。 "計量"是取為量。"不知他內在的功德"是不知道在他內心運作的戒等功德。其餘容易理解。 《色經注》終 7. 《蛇王經注》 67. 第七經中,"咬毒"是以確定排除見毒等。因為木口等四種毒蛇各自分為咬毒、見毒、觸毒、風毒四種,以毒性變化而說十六種。其中只取咬毒,不取其他,這是其意。其餘容易理解。 《蛇王經注》終 8. 《提婆達多經注》 68. 第八經中,"時至"是指因胎已成熟而分娩時至。"幼駒"是指騾的兒子。關於"果實實能害芭蕉"等偈,因為以花序使葉鞘和果實斷絕,果實的生起導致芭蕉的毀滅,所以說"果實實能害芭蕉"。花序是芭蕉的花莖。同樣,因為結束于果實的成熟,所以說"果實害竹蘆"。這裡的要義是:如同自己的果實毀壞芭蕉竹蘆,胎兒毀壞騾子,同樣自己的業即供養毀壞不善人。 《提婆達多經注》終 9. 《精勤經注》 69. 第九經中,"以此努力"為精勤。最上精進、最勝精進是因為成就殊勝的利益。"為防護煩惱"是指以唸的現起防護煩惱,使貪等不生起。"為斷除"是指為驅除欲尋等。"精勤"是為成就那斷除而轉起的精進。"為增長善法"是為增長稱為覺支的善法。"精勤"是為成就那增長而轉起的精進。 《精勤經注》終 10. 《非法經注》;

1. Dasame visamanti bhāvanapuṃsakametaṃ. Tenāha 『『visamā hutvā』』ti. Asamayenāti akāle. Bhummatthe hetaṃ karaṇavacanaṃ. Pakaṭṭhaṃ padhānaṃ añjasaṃ etesanti pañjasā, añjasaṃ pagatā paṭipannāti vā pañjasā, pakatimaggagāmino. Na pañjasā apañjasā, amaggappaṭipannā. Te pana yasmā maggato apagatā nāma honti, tasmā vuttaṃ 『『maggato apagatā』』tiādi.

Gāthāsu pana evamettha sambandho veditabbo. Gunnaṃ ce taramānānanti gāvīsu mahoghaṃ tarantīsu. Jimhaṃ gacchati puṅgavoti yadi yūthapati usabho kuṭilaṃ gacchati. Sabbā tā jimhaṃ gacchantīti sabbā tā gāviyo kuṭilameva gacchanti. Kasmā? Nette jimhaṃ gate sati tassa kuṭilagatattā. So hi tāsaṃ paccayiko upaddavaharo ca. Evamevanti yathā cetaṃ, evameva yo manussesu padhānasammato, yadi so adhammacārī siyā, ye tassa anujīvino, sabbepi adhammikā honti. Sāmisampadā hi pakatisampadaṃ sampādeti. Yasmā etadevaṃ, tasmā sabbaṃ raṭṭhaṃ dukkhaṃ seti, rājā ce hoti adhammiko.

Adhammikasuttavaṇṇanā niṭṭhitā.

Pattakammavaggavaṇṇanā niṭṭhitā.

(8) 3. Apaṇṇakavaggo

1-2. Padhānasuttādivaṇṇanā

71-72. Tatiyavaggassa paṭhame yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti yathāvuttassa bhikkhuno. Paripuṇṇanti avikalaṃ anavasesaṃ. Āsave khepetīti āsavakkhayo, aggamaggo. Idha pana arahattaphalaṃ adhippetanti āha 『『arahattatthāyā』』ti. Dutiyaṃ uttānameva.

Padhānasuttādivaṇṇanā niṭṭhitā.

3-5. Sappurisasuttādivaṇṇanā

73-75. Tatiye pañhatthāya abhinītoti pañhakaraṇatthāya abhimukhaṃ nīto. Alambitaṃ katvāti alambaṃ katvā, ayameva vā pāṭho, vipalambaṃ akatvāti attho. Avajānātīti avaññaṃ karoti, nindatīti attho. Catutthapañcame natthi vattabbaṃ.

Sappurisasuttādivaṇṇanā niṭṭhitā.

1. Kusinārasuttavaṇṇanā

2. Chaṭṭhe nagaraṃ pavisitukāmā uyyānato upecca vattanti gacchanti etenāti upavattanaṃ. Yatheva hi kalambanaditīrato rājamātuvihāradvārena thūpārāmaṃ gantabbaṃ hoti, evaṃ hiraññavatikāya pārimatīrato sālavanaṃ uyyānaṃ, yathā anurādhapurassa thūpārāmo dakkhiṇapacchimadisāya, evaṃ taṃ uyyānaṃ kusinārāya dakkhiṇapacchimadisāya hoti. Yathā thūpārāmato dakkhiṇadvārena nagaraṃ pavisanamaggo pācīnamukho gantvā uttarena nivattati, evaṃ uyyānato sālapanti pācīnamukhā gantvā uttarena nivattā, tasmā taṃ 『『upavattana』』nti vuccati. Antareti dvinnaṃ sālarukkhānaṃ vemajjhe. Tattha hi paññāpiyamānassa mañcassa ekā sālapanti sīsabhāge hoti, ekā pādabhāge. Tatrapi eko taruṇasālo sīsabhāgassa āsanno hoti, eko pādabhāgassa. Apica yamakasālā nāma mūlakhandhaviṭapapattehi aññamaññaṃ saṃsibbitvā ṭhitasālātipi vadanti.

Dveḷhakanti dvidhāgāho, anekaṃsaggāhoti attho. Vimatīti saṃsayāpattīti āha 『『vinicchituṃ asamatthatā』』ti. Taṃ vo vadāmīti taṃ saṃsayavantaṃ bhikkhuṃ sandhāya vo tumhe vadāmīti. Nikkaṅkhabhāvapaccakkhakaraṇanti buddhādīsu tesaṃ bhikkhūnaṃ nikkaṅkhabhāvassa paccakkhakāriyā yāthāvato tamatthaṃ paṭivijjhitvā ṭhitaṃ sabbaññutaññāṇameva. Etthāti etasmiṃ atthe.

Kusinārasuttavaṇṇanā niṭṭhitā.

1. Acinteyyasuttavaṇṇanā

我來直譯這段巴利文： 70. 第十經中,"不平"是中性詞。因此說"成為不平"。"非時"是在不當時。這是處所義的工具格。"正直"是指他們的正直、主要、直接,或稱為"正直"是指直接前行,即走正常道路者。"不正直"是非正直,即不行正道者。他們因為是離開道路,所以說"從道路偏離"等。 偈頌中應當如此理解其連貫:當"牛群渡水時"是指母牛們渡大河時。"牡牛行歪斜"是指如果牛群領袖公牛歪斜而行。"它們都歪斜行"是指所有母牛都歪斜而行。為什麼?因為領導者歪斜而行的緣故。因為他是它們的保護者和除害者。"如是"即如此,如在人中被認為最勝者,如果他非法而行,凡是依靠他生活的人,都成為非法者。因為主人的成就導致下屬的成就。因為這是如此,所以"全國受苦難,如果國王不如法"。 《非法經注》終 《得業品注》終 (8) 3. 無過品 1-2. 《精勤經》等注 71-72. 第三品第一經中,"生"是因為與彼果如混合一般,是必然的因。"彼"是指如前所說的比丘。"圓滿"是不缺少、無餘。"漏盡"是盡諸漏,即最上道。這裡是指阿羅漢果,所以說"為阿羅漢"。第二經顯而易見。 《精勤經》等注終 3-5. 《善人經》等注 73-75. 第三經中,"為問題而引導"是爲了作問而引向面前。"依靠"是作為依靠,或者就是這個讀法,意思是不欺詐。"輕蔑"是作輕視,意思是貶低。第四第五經無需解說。 《善人經》等注終 6. 《拘尸那羅經注》 76. 第六經中,"前往"是從園林前往要進入城市的道路。就像從卡蘭巴河岸經由王母精舍門到塔園一樣,從希蘭雅瓦提河對岸到沙羅林園,如同阿努拉陀普拉城塔園在西南方,同樣那園林在拘尸那羅城西南方。如同從塔園經南門進城的道路向東行再向北轉,同樣從園林的沙羅樹行列向東行再向北轉,因此稱為"前往"。"中間"是在兩棵沙羅樹之間。因為在那裡安置的床,一排沙羅樹在頭部,一排在腳部。其中一棵年輕沙羅樹靠近頭部,一棵靠近腳部。有人說雙樹是指根、干、枝、葉相互交錯而立的沙羅樹。 "疑惑"是二分取著,意思是不確定取著。"猶豫"是陷入疑惑,所以說"不能決定"。"我告訴你們"是指我對那些有疑惑的比丘告訴你們。"使無疑現見"是指那些比丘對佛等的無疑狀態,如實通達那義而住立的一切知智。"此中"是指在這義理中。 《拘尸那羅經注》終 7. 《不應思經注》;

1. Sattame lokacintāti lokasannivesappaṭisaṃyuttā vīmaṃsā. Tenāha 『『kena nu kho candimasūriyā』』tiādi. Nāḷikerādayoti ādi-saddena avuttānaṃ osadhitiṇavanappatiādīnaṃ saṅgaho. Evarūpā lokacintāti edisā vuttasadisā aññāpi sā lokacintā.

Acinteyyasuttavaṇṇanā niṭṭhitā.

1. Dakkhiṇasuttavaṇṇanā

2. Aṭṭhame dānasaṅkhātāya dakkhiṇāyāti deyyadhammasaṅkhātāya dakkhiṇāya. Visuddhi nāma mahājutikatā. Sā pana mahapphalatāya veditabbāti āha 『『mahapphalabhāvenā』』ti. Visujjhatīti na kilissati, amalinā mahājutikā mahāvipphārā hotīti attho. Sucidhammoti rāgādiasucividhamanena sucisabhāvo. Lāmakadhammoti hīnasabhāvo pāpakiriyāya. Akusaladhammā hi ekantanihīnā. Jūjako sīlavā kalyāṇadhammo na hoti, tassa mahābodhisattassa attano puttadānaṃ dānapāramiyā matthakaṃ gaṇhantaṃ mahāpathavikampanasamatthaṃ jātaṃ. Svāyaṃ dāyakaguṇoti āha 『『vessantaramahārājā kathetabbo』』tiādi. Uddharatīti bahulaṃ pāpakammavasena laddhabbavinipātato uddharati, tasmā natthi mayhaṃ kiñci cittassa aññatthattanti adhippāyo.

Petadakkhiṇanti pete uddissa dātabbadakkhiṇaṃ. Pāpitakāleyevāti 『『idaṃ dānaṃ asukassa petassa hotū』』ti taṃuddisanavasena pattiyā pāpitakāleyeva. Assāti petassa. Pāpuṇīti phalasampattilabhāpanavasena pāpuṇi. Ayañhi pete uddissa dāne dhammatā. Tadā kosalarañño pariccāgavasena ativiya dānajjhāsayataṃ buddhappamukhassa ca saṅghassa ukkaṃsagataguṇavisiṭṭhataṃ sandhāyāha 『『asadisadānaṃ kathetabba』』nti.

Dakkhiṇasuttavaṇṇanā niṭṭhitā.

9-10. Vaṇijjasuttādivaṇṇanā

79-80. Navame taṃsadisāti yādisā vaṇijjā payuttā ayathādhippāyā aññā vā sampajjati, tādisāvāti attho. Chedaṃ gacchatīti vināsaṃ pāpuṇāti. Adhippāyato parā visiṭṭhāti parādhippāyo. Tenevāha 『『ajjhāsayato adhikataraphalā hotī』』ti. Cīvarādinā paccayena vadeyyāsīti cīvarādipaccayahetu maṃ vadeyyāsi pattheyyāsi. Atha vā yadā cīvarādinā paccayena attho hoti, tadā maṃ yāceyyāsīti attho. Sesaṃ suviññeyyameva. Dasamaṃ uttānameva.

Vaṇijjasuttādivaṇṇanā niṭṭhitā.

Apaṇṇakavaggavaṇṇanā niṭṭhitā.

(9) 4. Macalavaggo

1-6. Pāṇātipātasuttādivaṇṇanā

81-86. Catutthassa paṭhamādīni uttānatthāneva. Pañcame (saṃ. ni. ṭī. 1.

我來直譯這段巴利文： 77. 第七經中,"世間思"是與世界構造有關的思考。因此說"以何故日月"等。"椰子等"以等字包含未說的藥草、草木等。"如此世間思"是指這樣與所說相似的其他世間思。 《不應思經注》終 78. 第八經中,"稱為佈施的供養"是指稱為應施之物的供養。"清凈"是指大光輝。這應由大果報來理解,所以說"以大果報性"。"清凈"是指不染污,意思是無垢、大光輝、廣大。"凈法"是以去除貪等不凈而成凈性。"劣法"是以惡行而成低劣性。因為不善法確實是最低劣的。伽枯不是持戒有善法者,他對大菩薩自己的施子達到施波羅蜜的頂點,能令大地震動。這是施者的功德,所以說"應說韋山達羅大王"等。"拔出"是從因多惡業而應得的墮處拔出,意思是我心無有任何變異。 "施鬼"是指施給鬼的供養。"到達時"是指以"此佈施為某鬼所得"這樣迴向而到達時。"彼"是指鬼。"獲得"是指以獲得果報成就而得到。這是施給鬼的法則。在當時指關於拘薩羅王的舍施方式格外有佈施意樂,以及以佛為首的僧團具足最勝功德,所以說"應說無與倫比的佈施"。 《施經注》終 9-10. 《經商經》等注 79-80. 第九經中,"如是"意思是像開始經商不如所愿或其他成就一樣。"遭損害"是獲得毀滅。"超出期望"是比期望更好。因此說"比意樂有更多的果報"。"以衣等資具說"是指因衣等資具而說我、希求我。或者當需要衣等資具時,應當向我乞求的意思。其餘容易理解。第十經顯而易見。 《經商經》等注終 《無過品注》終 (9) 4. 不動品 1-6. 《殺生經》等注 81-86. 第四品第一經等義理明顯。第五經(相應部註釋1.;

1.132) 『『nīce kule paccājāto』』tiādikena appakāsabhāvena tamatīti tamo, tena tamena yuttoti tamo puggalo vuccati. Tathā hi taṃyogato puggalassa tabbohāro yathā 『『maccherayogato maccharo』』ti, tasmā tamoti appakāsabhāvena tamo tamabhūto andhakāraṃ viya jāto, andhakārattaṃ vā pattoti attho. Vuttalakkhaṇaṃ tamameva paramparato ayanaṃ gati niṭṭhā etassāti tamaparāyaṇo. Ubhayenapi tamaggahaṇena khandhatamo kathito, na andhakāratamo. Khandhatamoti ca sampattirahitā khandhapavattiyeva daṭṭhabbā. 『『Ucce kule paccājāto』』tiādikena pakāsabhāvena jotetīti joti, tena jotināyuttotiādi sabbaṃ vuttanayena veditabbaṃ. Itare dveti jotitamaparāyaṇo, jotijotiparāyaṇoti itare dve puggale.

Veṇuvettādivilīvehi peḷabhājanādikārakā vilīvakārakā. Migamacchādīnaṃ nisādanato nesādā, māgavikamacchabandhādayo. Rathesu cammena nahaṇakaraṇato rathakārā, cammakārā. Puiti karīsassa nāmaṃ, taṃ kusenti apanentīti pukkusā, pupphachaḍḍakā. Dubbaṇṇoti virūpo. Okoṭimakoti ārohābhāvena heṭṭhimako, rassakāyoti attho. Tenāha 『『lakuṇḍako』』ti. Laku viya ghaṭikā viya ḍeti pavattatīti lakuṇḍako, rasso. Kaṇati nimīlatīti kāṇo. Taṃ panassa nimīlanaṃ ekena akkhinā dvīhipi vāti āha 『『ekacchikāṇo vā ubhayacchikāṇo vā』』ti. Kuṇanaṃ kuṇo, hatthavekallaṃ, so etassa atthīti kuṇī. Khañjo vuccati pādavikalo. Heṭṭhimakāyasaṅkhāto sarīrassa pakkho padeso hato assāti pakkhahato. Tenāha 『『pīṭhasappī』』ti. Padīpe padīpane etabbaṃ netabbanti padīpeyyaṃ, telakapālādiupakaraṇaṃ. Vuttanti aṭṭhakathāyaṃ vuttaṃ.

Āgamanavipattīti āgamanaṭṭhānavasena vipatti 『『āgamo etthā』』ti katvā. Pubbuppannapaccayavipattīti paṭhamuppannapaccayavasena viparāvatti. Caṇḍālādisabhāvā hissa mātāpitaro paṭhamuppannapaccayo. Pavattapaccayavipattīti pavatte sukhapaccayavipatti. Tādise nihīnakule uppannopi koci vibhavasampanno siyā, ayaṃ pana duggato durūpo. Ājīvupāyavipattīti ājīvanupāyavasena vipatti. Sukhena hi jīvikaṃ pavattetuṃ upāyabhūtā hatthisippādayo imassa natthi, pupphachaḍḍanasilākoṭṭanādikammaṃ pana katvā jīvikaṃ pavatteti. Tenāha 『『kasiravuttike』』ti. Attabhāvavipattīti upadhivipatti. Dukkhakāraṇasamāyogoti kāyikacetasikadukkhuppattiyā paccayasamodhānaṃ. Sukhakāraṇavipattīti sukhapaccayaparihāni. Upabhogavipattīti upabhogasukhassa vināso anupaladdhi. Joti ceva jotiparāyaṇabhāvo ca sukkapakkho. Chaṭṭhaṃ uttānameva.

Pāṇātipātasuttādivaṇṇanā niṭṭhitā.

1. Puttasuttavaṇṇanā

我來直譯這段巴利文： 1.132"生於低賤種姓"等,以闇昧性而暗,具有那暗者稱為暗人。就像因具有慳吝而稱為慳者一樣,因為具有暗而有此稱謂,所以"暗"是以闇昧性而暗、成為暗、如生於黑暗,或達到黑暗性的意思。具有所說特相的暗作為其最終歸趣、去處、終點者為暗歸趣。以這兩者的"暗"指蘊暗,不是黑暗暗。蘊暗應理解為缺乏成就的蘊之運作。"生於高貴種姓"等,以顯明性而照耀為光,具有那光者等一切應以所說方式理解。"其餘二者"是指光暗歸趣者、光光歸趣者這其餘兩種人。 以竹藤等做筐籃等器物者為竹工。因狩獵魚等為尼沙陀,即獵人漁夫等。因用皮革包裹車輪為車匠、皮革工。"糞"是糞便的名稱,清除糞便者為清糞者,即清掃花者。"醜陋"是容貌不端。"矮小"是因缺乏高度而低小,意思是身材短小。因此說"侏儒"。像短樁般活動為侏儒,即矮小。"眨"為瞎眼。其眨眼可能是一眼或兩眼,所以說"一眼瞎或兩眼瞎"。"缺"是缺陷,手的缺陷,具有此為缺手者。跛子是指腳有缺陷者。下半身稱為身體的一側部分被毀壞者為半身不遂。因此說"乘板者"。應當放置、應當引導于燈中為燈具,即油盞等用具。"所說"是在義疏中所說。 "來處缺失"是以來處而有缺失,因為"此處為來處"。"先前生起條件缺失"是以最初生起條件而有變異。因為他的父母是旃陀羅等性質,是最初生起條件。"生存條件缺失"是生存中的樂條件缺失。生在如此低賤種姓的某些人可能具財富,但此人貧窮醜陋。"生計方便缺失"是以生計方便而有缺失。因為他沒有象藝等能輕易維持生活的方便,而是以掃花、鑿石等工作維持生活。因此說"以困苦而活"。"自體缺失"是依止缺失。"苦因結合"是身心苦生起的條件集合。"樂因缺失"是樂條件的喪失。"享受缺失"是享受之樂的破壞、不獲得。光與光歸趣性是白分。第六經顯而易見。 《殺生經》等注終 7. 《子經注》;;

1. Sattame ma-kāro padasandhikaro 『『aññamañña』』ntiādīsu viya. Niccalasamaṇoti thirasamaṇo. Abhisiñcitabboti abhisekoti kammasādhano abhisekasaddo. Tenāha 『『abhisekaṃ kātuṃ yutto』』ti.

Bākulatthero viyāti thero hi mahāyasassī, tassa puttadhītaro nattupanattakā sukhumasāṭakehi cīvarāni kāretvā rajāpetvā samugge pakkhipitvā pahiṇanti. Therassa nahānakāle nahānakoṭṭhake ṭhapenti. Thero tāni nivāseti ceva pārupati ca. Tenevetaṃ vuttaṃ.

Khadiravanamagge sīvalitthero viyāti satthari kira taṃ maggaṃ paṭipanne devatā 『『amhākaṃ ayyassa sīvalittherassa sakkāraṃ karissāmā』』ti cintetvā ekekayojane vihāraṃ kāretvā ekayojanato uddhaṃ gantuṃ adatvā pātova uṭṭhāya dibbāni yāguādīni gahetvā 『『amhākaṃ ayyo sīvalitthero kahaṃ nisinno』』ti vicaranti. Thero attano abhihaṭaṃ buddhappamukhassa bhikkhusaṅghassa dāpesi. Evaṃ satthā saparivāro tiṃsayojanikaṃ kantāraṃ sīvalittherassa puññaphalaṃ anubhavamānova agamāsi. Tenevetaṃ vuttaṃ.

Aṭṭhakanāgarasutte ānandatthero viyāti aṭṭhakanāgarako kira gahapati therassa dhammadesanāya pasīditvā pañcasatagghanakaṃ vihāraṃ kāretvā adāsi. Taṃ sandhāyetaṃ vuttaṃ.

Pilindavacchatthero viyāti therassa kira iddhānubhāvena pasannā manussā sappiādīni bahūni bhesajjāni abhihariṃsu. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṃ bhesajjānaṃ, laddhaṃ laddhaṃ parisāya vissajjeti. Tenetaṃ vuttaṃ 『『gilānapaccayaṃ pilindavacchatthero viyā』』ti.

Tiṇṇampi sannipātena nibbattānīti pittādīnaṃ tiṇṇampi visamānaṃ sannipātena jātāni. Atisītādibhāvena utūnaṃ pariṇāmoti āha 『『atisītaatiuṇhaututo jātānī』』ti. Purimaututo visadiso utu utupariṇāmo, tato jātāni utupariṇāmajāni, visabhāgaututo jātānīti attho. Jaṅgaladesavāsīnañhi anūpadese vasantānaṃ visabhāgova utu uppajjati, anūpadesavāsīnañca jaṅgaladeseti. Evaṃ malayasamuddatīrādivasenapi utuvisabhāgatā uppajjatiyeva. Tato jātāni utupariṇāmajāni nāma.

Attano pakaticariyānaṃ visamaṃ kāyassa pariharaṇavasena visamaparihārajāni. Tāni pana accāsanaatiṭṭhānādinā veditabbānīti āha 『『accāsanaatiṭṭhānādikā』』ti. Ādi-saddena mahābhāravahaṇasudhākoṭṭanaadesakālacaraṇādīni saṅgaṇhāti. Parassa upakkamato nibbattāni opakkamikāni, ayaṃ coroti vā pāradārikoti vā gahetvā jaṇṇukakapparamuggarādīhi nippothanaupakkamaṃ paccayaṃ katvā uppannānīti attho. Tenāha 『『vadhabandhanādiupakkamena nibbattānī』』ti. Kevalanti bāhiraṃ paccayaṃ anapekkhitvā kevalaṃ, tena vināti attho. Tenāha 『『pubbekatakammavipākavaseneva jātānī』』ti.

Puttasuttavaṇṇanā niṭṭhitā.

8-10. Saṃyojanasuttādivaṇṇanā

88-90. Aṭṭhame sotāpanno catūhi vātehi indakhīlo viya parappavādehi akampiyo acalasaddhāya samannāgatattā sāsane laddhappatiṭṭho samaṇamacalo nāmāti āha 『『sāsane laddhappatiṭṭhattā』』tiādi. Thaddhabhāvakarānaṃ kilesānaṃ sabbaso samucchinnattāti cittassa thaddhabhāvakarānaṃ uddhambhāgiyakilesānaṃ sabbaso abhāvā samaṇasukhumālo nāma sukhumālabhāvappattito. Navamadasamāni suviññeyyāneva.

Saṃyojanasuttādivaṇṇanā niṭṭhitā.

Macalavaggavaṇṇanā niṭṭhitā.

(10) 5. Asuravaggo

1-2. Asurasuttādivaṇṇanā

91-

我來 譯這段巴利文: 87. 第七,字母"ma"是連音字母,如"aññamañña"等詞中那樣。"不動沙門"指堅定的沙門。"應受灌頂"這個詞是動作名詞"灌頂",因此說"適合受灌頂"。 如同跋拘羅長老,此長老極有名望,他的子女、孫輩們用細軟的布料製作袈裟,染好后裝入匣中寄給他。當長老洗浴時,他們就把袈裟放在浴室裡。長老就穿用這些袈裟。因此這樣說。 如同佉地羅林道上的尸婆離長老,據說當佛陀行經此道時,諸天神想:"我們要供養我們的尊者尸婆離長老",於是每一由旬建一座精舍,不讓(佛陀)走過一由旬,一大早就拿著天界的粥等食物四處詢問:"我們的尊者尸婆離長老坐在哪裡?"長老把供養給他的食物轉施給以佛陀為首的比丘僧團。就這樣,佛陀與隨眾體驗著尸婆離長老的福德果報,走完了三十由旬的荒野。因此這樣說。 如同八城經中的阿難陀長老,據說八城的居士對長老的說法生起信心,建造了價值五百的精舍供養他。這就是說這個的緣由。 如同毗鄰陀婆蹉長老,據說由於長老的神通力,信眾供養了許多酥油等藥物。本來尊者毗鄰陀婆蹉就常獲得五種藥物,他把所得到的都分給大眾。因此說"如毗鄰陀婆蹉長老的病緣"。 "由三者集合而生的"指由膽等三種不調和集合而生的。天氣變化是指過冷過熱等狀態,所以說"由過冷過熱等氣候所生"。與前一氣候不同的氣候叫氣候變化,由此產生的叫做氣候變化所生,意思是由不同型別的氣候所生。因為乾燥地區的居民住在濕潤地區就會受到不調的氣候影響,濕潤地區的居民住在乾燥地區也是如此。同樣,依據馬來亞海岸等地的差異也會產生氣候的不同。由此產生的稱為氣候變化所生。 由於不當照料自己平常的行為而導致身體的損害叫做"不當照料所生"。這些應當從過度坐臥等方面理解,所以說"過度坐立等"。"等"字包括搬運重物、搗碎石灰、不適時地行走等。由他人加害而生的叫做"加害所生",意思是被抓獲說"這是盜賊"或"這是通姦者",用膝蓋、斧頭、棍棒等毆打虐待而產生的。因此說"由打殺囚禁等加害而生"。"單獨的"意思是不依賴外在因緣,也就是沒有其他因緣。因此說"僅由過去業的果報而生"。 子經註釋結束。 8-10. 相應經等註釋 88-90. 第八,預流者如四方風中的因陀羅柱那樣不為他論所動搖,因為具足不動信心而在教法中獲得確立,稱為不動沙門,所以說"因為在教法中得到確立"等。由於完全斷除使心僵硬的煩惱,也就是因為完全沒有上分煩惱而使心變得柔軟,稱為細軟沙門。第九和第十(經)很容易理解。 相應經等註釋結束。 不動品註釋結束。 (10) 5. 阿修羅品 1-2. 阿修羅經等註釋 91-

1. Pañcamassa paṭhamadutiyāni uttānatthāneva.

Asurasuttādivaṇṇanā niṭṭhitā.

1. Dutiyasamādhisuttavaṇṇanā

2. Tatiye appaṭivānīti bhāvappadhāno niddesoti āha 『『anivattanatā』』ti. 『『Appaṭivānitā』』ti vattabbe 『『appaṭivānī』』ti vuttaṃ. Tathā hi vīriyappavāhe vattamāne antarā eva paṭigamanaṃ nivattanaṃ paṭivānaṃ, taṃ assa atthīti paṭivānī, na paṭivānī appaṭivānī, tassa bhāvo appaṭivānitā, anivattanāti attho. Appaṭivānīti vā itthiliṅgavasenevāyaṃ niddeso. Antarāyeva paṭigamanaṃ nivattanaṃ paṭivānī, na paṭivānī appaṭivānī, anivattanāti attho.

Dutiyasamādhisuttavaṇṇanā niṭṭhitā.

1. Tatiyasamādhisuttavaṇṇanā

2. Catutthe saṇṭhapetabbanti sammadeva ṭhapetabbaṃ. Yathā pana ṭhapitaṃ saṇṭhapitaṃ hoti, taṃ dassetuṃ 『『sannisādetabba』』ntiādi vuttaṃ. Tattha sannisādetabbanti samādhippaṭipakkhe kilese sannisīdāpentena cittaṃ gocarajjhatte sannisīdāpetabbanti. Ekodi kātabbanti abyaggabhāvāpādanena ekaggaṃ kātabbaṃ. Samādahitabbanti yathā ārammaṇe suṭṭhu appitaṃ hoti, evaṃ sammā sammadeva ādahitabbaṃ, suṭṭhu āropetabbaṃ samāhitaṃ kātabbanti attho.

Tatiyasamādhisuttavaṇṇanā niṭṭhitā.

5-6. Chavālātasuttādivaṇṇanā

95-96. Pañcame chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Tenevāha 『『susāne alāta』』nti. Majjhaṭṭhāne gūthamakkhitanti pamāṇena aṭṭhaṅgulamattaṃ dvīsu ṭhānesu ādittaṃ majjhe gūthamakkhitaṃ. Kaṭṭhatthanti kaṭṭhena kātabbakiccaṃ. Sesamettha uttānameva. Chaṭṭhaṃ uttānameva.

Chavālātasuttādivaṇṇanā niṭṭhitā.

7-10. Khippanisantisuttādivaṇṇanā

97-100. Sattame khippanisantīti khippapañño. Tenāha 『『khippanisāmano』』tiādi. Anurūpadhammanti lokuttarādhigamassa anucchavikasabhāvaṃ. Kalyāṇā sundarā parimaṇḍalapadabyañjanā vācā assāti kalyāṇavāco. Tenāha 『『sundaravacano』』ti. Kalyāṇaṃ madhuraṃ vākkaraṇaṃ udāhāraghoso assāti kalyāṇavākkaraṇo. Guṇaparipuṇṇabhāvena pūre puṇṇabhāve bhavāti porī, tāya poriyā. Tenāha 『『guṇaparipuṇṇāyā』』ti. Pure bhavattā poriyā nāgarikitthiyā sukhumālattanena sadisāti porī, tāya poriyā. 『『Sukhumālattanenā』』ti iminā tassā vācāya mudusaṇhabhāvo vutto. Apalibuddhāyāti pittasemhādīhi na paliveṭhitāya. Adosāyāti sandiddhavilambitādidosarahitāya agaḷitapadabyañjanāyāti apatitapadabyañjanāya avirahitapadabyañjanāya. Ubhayametaṃ anelagalāyāti imasseva atthavacanaṃ. Anelagalāyāti hi anelāya ceva agalāya cāti attho. Atthaṃ viññāpetuṃ samatthāyāti ādimajjhapariyosānaṃ pākaṭaṃ katvā bhāsitatthassa viññāpanasatthāya. Aṭṭhamanavamadasamāni uttānatthāneva.

Khippanisantisuttādivaṇṇanā niṭṭhitā.

Asuravaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Tatiyapaṇṇāsakaṃ

(11) 1. Valāhakavaggo

1-2. Valāhakasuttadvayavaṇṇanā

101-

我來翻譯這段巴利文: 92. 第五品的第一和第二(經)義理明顯。 阿修羅經等註釋結束。 3. 第二定經註釋 93. 在第三(經)中,"不退"是以狀態為主的說明,所以說"不退轉性"。本應說"appaṭivānitā"(不退性),但說成"appaṭivānī"(不退)。同樣,當精進之流持續時,中途返回稱為退轉,即paṭivāna,有此性質者為paṭivānī(退者),不是退者即是不退者(appaṭivānī),這種狀態就是不退性,意思是不退轉。或者"不退"是依據陰性詞形的說明。中途返回稱為退轉即paṭivānī,不是退轉者即是不退者,意思是不退轉。 第二定經註釋結束。 4. 第三定經註釋 94. 在第四(經)中,"應安立"指應當正確地建立。爲了說明如何建立才是安立,所以說"應使沉靜"等。其中"應使沉靜"指通過使定的對治煩惱沉寂,應當使心在所緣境界中安住。"應使專一"指通過達到不散亂狀態而使心專注。"應當等持"指應當正確地、完全地安置,如同很好地專注于所緣那樣,意思是應當好好地提升,使成為等持。 第三定經註釋結束。 5-6. 火把經等註釋 95-96. 在第五(經)中,"火把"指火葬場的火把。因此說"火葬場的火把"。"中間涂糞"指兩端約八指寬處著火,中間塗有糞便。"木柴用途"指用木柴所做的事。這裡其餘的義理明顯。第六(經)義理明顯。 火把經等註釋結束。 7-10. 速解經等註釋 97-100. 在第七(經)中,"速解"指快速領悟。因此說"速解"等。"相應之法"指與出世間證得相應的性質。"善語者"指有善美、圓滿的詞句之語,因此說"好言者"。"善言辭者"指有善妙、悅耳的言語聲音。"優雅"指因具足功德圓滿而有的優雅性質,因此說"具足功德"。因為是城市所生而稱為優雅,如同城市女子的細膩。"細膩性"這個詞表示其語言的柔軟細緻。"不受障礙"指不被膽汁痰等所纏繞。"無過失"指遠離含糊遲緩等過失,詞句不缺漏,詞句不遺漏。這兩者都是解釋"清凈無礙"的意思。因為"清凈無礙"指既清凈又無礙。"能表達義理"指能夠清楚地顯示開頭、中間、結尾,能夠說明所說的義理。第八、第九和第十(經)義理明顯。 速解經等註釋結束。 阿修羅品註釋結束。 第二五十經結束。 3. 第三五十經 (11) 1. 云品 1-2. 兩則云經註釋 101-

1. Tatiyapaṇṇāsakassa paṭhame gajjitāti thanitā. Tattha gajjitvā novassanabhāvo nāma pāpako. Manussā hi yadā devo gajjati, tadā 『『suvuṭṭhitā bhavissatī』』ti bījāni nīharitvā vapanti. Atha deve avassante khette bījāni khetteyeva nassanti, gehe bījāni geheyeva nassantīti dubbhikkhaṃ hoti. Nogajjitvā vassanabhāvopi pāpako. Manussā hi imasmiṃ kāle 『『dubbuṭṭhikā bhavissatī』』ti ninnaṭṭhānesuyeva vappaṃ karonti. Atha devo vassitvā sabbabījāni mahāsamuddaṃ pāpeti, dubbhikkhameva hoti. Gajjitvā vassanabhāvo pana bhaddako. Tadā hi subhikkhaṃ hoti. Nogajjitvā novassanabhāvo ekantapāpakova. Bhāsitā hoti no kattāti 『『idāni ganthadhuraṃ pūressāmi, vāsadhuraṃ pūressāmī』』ti kathetiyeva, na uddesaṃ gaṇhāti, na kammaṭṭhānaṃ bhāveti.

Kattā hoti no bhāsitāti 『『ganthadhuraṃ pūressāmi, vāsadhuraṃ vā』』ti na bhāsati, sampatte pana kāle samattaṃ sampādeti. Iminā nayena itarepi veditabbā. Atha vā sabbaṃ panetaṃ paccayadāyakeheva kathitaṃ. Eko hi 『『asukadivase nāma dānaṃ dassāmī』』ti saṅghaṃ nimanteti, sampatte kāle no karoti. Ayaṃ puggalo puññena parihāyati, bhikkhusaṅgho pana lābhena parihāyati. Aparo saṅghaṃ animantetvā sakkāraṃ katvā 『『bhikkhū ānessāmī』』ti na labhi, sabbe aññattha nimantitā honti. Ayampi puññena parihāyati, saṅghopi lābhena parihāyati. Aparo paṭhamaṃ saṅghaṃ nimantetvā pacchā sakkāraṃ katvā dānaṃ deti, ayaṃ kiccakārī hoti. Aparo neva saṅghaṃ nimanteti, na dānaṃ deti, ayaṃ pāpapuggaloti veditabbo. Dutiyaṃ uttānameva.

Valāhakasuttadvayavaṇṇanā niṭṭhitā.

1. Kumbhasuttavaṇṇanā

2. Tatiye rittakoti anto ritto. Pihitamukhoti pidahitvā ṭhapito. Apārutamukhoti vivaritvā ṭhapito, upamitapuggalesu panettha antoguṇasāravirahito ca tuccho, bāhirasobhanatāya pihito puggaloti veditabbo. Sesesupi eseva nayo.

Kumbhasuttavaṇṇanā niṭṭhitā.

1. Udakarahadasuttavaṇṇanā

2. Catutthe udakarahado jaṇṇukamattepi udake sati paṇṇarasasambhinnavaṇṇattā vā bahalattā vā udakassa apaññāyamānatalo uttāno gambhīrobhāso nāma hotīti āha 『『purāṇapaṇṇarasa…pe… gambhīrobhāso nāmā』』ti. Tiporisacatuporise pana udake sati acchattā udakassa paññāyamānatalo gambhīro uttānobhāso nāma hotīti āha 『『acchavippasannamaṇivaṇṇaudako uttānobhāso nāmā』』ti. Ubhayakāraṇasambhavato pana itare dve veditabbā. Puggalepi kilesussadabhāvato guṇagambhīratāya ca abhāvato guṇagambhīrānaṃ sadisehi abhikkamanādīhi yutto uttāno gambhīrobhāso nāma. Iminā nayena sesā veditabbā.

Udakarahadasuttavaṇṇanā niṭṭhitā.

5-6. Ambasuttādivaṇṇanā

105-6. Pañcame āmakaṃ hutvāti anto āmaṃ hutvā. Pakkaṃ āmavaṇṇīti anto pakkaṃ bahi āmasadisaṃ. Tattha yathā ambe apakkabhāvo āmatā hoti, evaṃ puggalepi puthujjanatā. Yathā ca tattha pakkasadisatā pakkavaṇṇitā, evaṃ puggalepi ariyānaṃ abhikkamanādisadisatā pakkavaṇṇitāti iminā nayena sesā veditabbā. Chaṭṭhaṃ uttānameva.

Ambasuttādivaṇṇanā niṭṭhitā.

1. Mūsikasuttavaṇṇanā

2. 第三五十經的第一品中，"咆哮"是指震動的狀態。在這裡，咆哮的意思是不降雨的惡果。人們在天神咆哮時，會說「豐收將會到來」，於是就把種子收回去播種。而當天神不降雨時，田地裡的種子就會在田里滅亡，家裡的種子也會在家裡滅亡，這就造成了饑荒。如果不咆哮而降雨也是惡果。人們在這個時候會說「將會發生饑荒」，於是就在不適合播種的地方播種。然後天神降雨後，所有的種子都會被衝入大海，這樣也會造成饑荒。咆哮而降雨的情況是好的。那時豐收會到來。如果不咆哮而不降雨，則是極大的惡果。會說「現在我要完成縫製的工作，完成居住的工作」，只會這樣說，而不去獲取教法，也不去修習定境。 會說「應當完成」，而不說「我要完成縫製的工作，或居住的工作」，但在時機到來時，能夠完成所需的。依此類推，其他的也應當如此理解。或者說，所有這些都是關於給予因緣的討論。一個人會說「在某個日子我會施捨」，於是邀請僧團，但在時機到來時卻不去做。這個人因善行而減少，而比丘僧團則因得利而減少。另一個人則不邀請僧團，給予供養后說「我會請比丘來」，但沒有得到，所有人都被邀請到其他地方。這人也因善行而減少，而僧團也因得利而減少。還有一個人先邀請僧團，之後給予供養，這個人是有功德的人。還有一個人既不邀請僧團，也不施捨，這個人應當被視為惡人。第二品的義理明顯。 云經等註釋結束。

3. 瓶經註釋
4. 在第三品中，「空瓶」是指內部空無。 「密封的口」是指被封閉而放置的。 「開口的瓶」是指被打開而放置的，但在這裡對比的人是缺乏內部性質的，因此被視為空瓶。其餘的也應如此理解。 瓶經註釋結束。
5. 水池經註釋
6. 在第四品中，水池即使在水面上只有一指深，因有十五種顏色的分散而顯得濃厚或深厚，因此說「古老的水池……深厚的聲音」。而在三層水池中，水面上有水時，水池的深度顯得深厚，因此說「清澈明亮如寶石的水池，深厚的聲音」。由於兩者都有可能，因此另外兩者也應當如此理解。由於眾生的煩惱而缺乏深度的性質，因此被稱為深厚的聲音。依此類推，其他的也應如此理解。 水池經註釋結束。 5-6. 芒果經等註釋 105-106. 在第五品中，「成為成熟的」是指內部成熟。 「成熟的芒果」是指內部成熟而外部類似於成熟的樣子。在這裡，如同芒果的未成熟狀態是指普通人一樣。就像在這裡成熟的樣子與成熟的狀態相似，普通人也與聖者的行為相似，依此類推，其他的也應如此理解。第六品的義理明顯。 芒果經等註釋結束。

7. 鼠經註釋

8. Sattame āvāṭaṃ khanatīti attano āsayaṃ bilakūpaṃ khanati. Na ca tattha vasatīti tattha avasitvā kismiñcideva ṭhāne vasati, evaṃ biḷārādiamittavasaṃ gacchati. Vasitā no gādhaṃ kattāti sayaṃ na khanati, parena kate bile vasati, evaṃ jīvitaṃ rakkhati. Tatiyā dvepi karontī jīvitaṃ rakkhati. Catutthī dvepi akarontī amittavasaṃ gacchati. Imāya pana upamāya upamitesu puggalesu paṭhamo yathā sā mūsikā gādhaṃ khanati, evaṃ navaṅgaṃ satthusāsanaṃ uggaṇhāti. Yathā pana sā tattha na vasati, kismiñcideva ṭhāne vasantī amittavasaṃ gacchati, tathā ayampi pariyattivasena ñāṇaṃ pesetvā catusaccadhammaṃ na paṭivijjhati, lokāmisaṭṭhānesu vicaranto maccumārakilesamāradevaputtamārasaṅkhātānaṃ vasaṃ gacchati. Dutiyo yathā mūsikā gādhaṃ na khanati, evaṃ navaṅgaṃ satthusāsanaṃ na uggaṇhāti. Yathā pana parena khanite bile vasantī jīvitaṃ rakkhati, evaṃ parassa kathaṃ sutvā catusaccadhammaṃ paṭivijjhitvā tiṇṇaṃ mārānaṃ vasaṃ atikkamati. Iminā nayena tatiyacatutthesupi opammasaṃsandanaṃ veditabbaṃ.

Mūsikasuttavaṇṇanā niṭṭhitā.

1. Balībaddasuttavaṇṇanā

2. Aṭṭhame balībaddo tāva yo attano gogaṇaṃ ghaṭṭeti ubbejeti, paragoṇe pana sūrato sukhasīlo hoti, ayaṃ sagavacaṇḍo no paragavacaṇḍo nāma. Puggalopi attano parisaṃ ghaṭṭento vijjhanto pharuse samudācaranto, paraparisāya pana soraccaṃ nivātavuttitaṃ āpajjanto sagavacaṇḍo nāmāti iminā nayena sesāpi veditabbā.

Balībaddasuttavaṇṇanā niṭṭhitā.

1. Rukkhasuttavaṇṇanā

109.Navame rukkho tāva pheggu sāraparivāroti vanajeṭṭhakarukkho sayaṃ pheggu hoti, parivārarukkhā panassa sārā honti. Iminā nayena sesā veditabbā. Puggalesu pana sīlasāravirahitato pheggutā, sīlācārasamannāgamena ca sāratā veditabbā.

Rukkhasuttavaṇṇanā niṭṭhitā.

1. Āsīvisasuttavaṇṇanā

2. Dasame yassa visaṃ pajjalitatiṇukkāya aggi viya sīghaṃ abhiruhitvā akkhīni gahetvā khandhaṃ gahetvā sīsaṃ gahetvā ṭhitanti vattabbataṃ āpajjati maṇisappādīnaṃ visaṃ viya, mantaṃ pana parivattetvā kaṇṇavātaṃ datvā daṇḍakena pahaṭamatte otaritvā daṭṭhaṭṭhāneyeva tiṭṭhati, ayaṃ āgataviso na ghoraviso nāma. Yassa pana visaṃ saṇikaṃ abhiruhati, āruḷhāruḷhaṭṭhāne pana āsittaudakaṃ viya hoti udakasappādīnaṃ viya, dvādasavassaccayenapi kaṇṇaviddhakhandhapiṭṭhikādīsu paññāyati, mantaparivattanādīsu ca kariyamānesu sīghaṃ na otarati, ayaṃ ghoraviso na āgataviso nāma. Yassa pana visaṃ sīghaṃ abhiruhati, na sīghaṃ otarati aneḷakasappādīnaṃ visaṃ viya, ayaṃ āgataviso ca ghoraviso ca. Aneḷakasappo nāma mahāāsīviso. Yassa visaṃ mandaṃ hoti, ohāriyamānampi sukheneva otarati nīlasappadhamanisappādīnaṃ visaṃ viya, ayaṃ neva āgataviso na ghoraviso. Nīlasappo nāma sākhavaṇṇo rukkhaggādīsu vicaraṇasappo.

Āsīvisasuttavaṇṇanā niṭṭhitā.

Valāhakavaggavaṇṇanā niṭṭhitā.

(12) 2. Kesivaggo

1-7. Kesisuttādivaṇṇanā

111-117. Dutiyassa paṭhame assadammeti dammanayogge asse. Sāretīti sikkhāpeti pavatteti. Sesamettha uttānameva. Dutiyādīni uttānatthāneva.

Kesisuttādivaṇṇanā niṭṭhitā.

8-10. Saṃvejanīyasuttādivaṇṇanā

118-

1. 在第七品中,"挖洞"是指挖掘自己居住的洞穴。"但不住在那裡"是指不住在那裡而住在其他某處,這樣就落入貓等敵人的控制中。"住而不挖"是指自己不挖掘,而住在別人挖好的洞里,這樣就保全了生命。第三種兩者都做,保全生命。第四種兩者都不做,落入敵人控制。在這個比喻所對比的人中,第一種人就像那隻老鼠挖洞,學習佛陀教導的九分教法。但就像那隻老鼠不住在那裡,而住在某處落入敵人控制一樣,這個人也是通過教理知識而不能通達四聖諦法,在世間慾望處遊蕩,落入死魔、煩惱魔、天子魔的控制。第二種人就像老鼠不挖洞,不學習佛陀教導的九分教法。但就像住在別人挖好的洞里保全生命一樣,聽聞他人的教導而通達四聖諦法,超越三種魔的控制。依此方式,第三和第四種情況的比喻對應也應當如此理解。 鼠經註釋結束。
2. 牛經註釋
3. 在第八品中,首先說牛,若是對自己的牛群兇暴騷擾,但對他人的牛群卻溫和善良,這稱為對己牛兇暴而非對他牛兇暴。同樣,人若對自己的眷屬騷擾、刺痛、使用粗暴語言,但對他人眷屬卻表現出溫和、謙遜,這就稱為對己兇暴。依此類推,其餘的也應當如此理解。 牛經註釋結束。
4. 樹經註釋
5. 在第九品中,首先說樹,若是心材被軟材包圍,即森林中最大的樹自身是軟材,但圍繞它的樹卻是心材。依此類推,其餘的也應當如此理解。在人的情況中,應當理解缺乏戒德為軟材,具足戒行為心材。 樹經註釋結束。
6. 毒蛇經註釋

7. 在第十品中,像寶石蛇等的毒,其毒性如同燃燒的火把一樣迅速上升,能說是抓住眼睛、抓住身體、抓住頭部而停留,但咒語轉動、吹入耳中、用棍棒打擊時就會下降,只停留在被咬處,這稱為"毒性迅速而不劇烈"。而像水蛇等的毒,其毒性緩慢上升,但在上升到的地方如同傾注的水一樣,即使過了十二年在耳孔、身體、背部等處仍然可見,即使施用咒語等方法也不會迅速下降,這稱為"毒性劇烈而不迅速"。而像無舌蛇等的毒,其毒性迅速上升但不迅速下降,這就稱為既"毒性迅速又劇烈"。無舌蛇是一種大毒蛇。而像青蛇、吹風蛇等的毒性微弱,即使被驅除也容易下降,這稱為既"不迅速也不劇烈"。青蛇是指樹枝色的在樹梢等處遊走的蛇。 毒蛇經註釋結束。 云品註釋結束。 (12) 2. 調馬師品 1-7. 調馬師經等註釋 111-117. 第二品的第一經中,"調馬"是指適合調教的馬。"訓練"是指教導、引導。這裡其餘的義理明顯。第二等經義理明顯。 調馬師經等註釋結束。 8-10. 令人震驚經等註釋 118-

8. Aṭṭhame saddhassāti buddhādīsu pasannacittassa vattasampannassa, yassa pāto vuṭṭhāya cetiyaṅgaṇavattādīni sabbavattāni katāneva paññāyanti. Dassanīyānīti dassanārahāni. Saṃvego nāma sahottappaṃ ñāṇaṃ. Abhijātiṭṭhānādīnipi tassa uppattihetūni bhavantīti sikkhāpento āha 『『saṃvegajanakānī』』ti. Ṭhānānīti kāraṇāni, padesaṭṭhānāni vā. Navamadasamāni suviññeyyāni.

Saṃvejanīyasuttādivaṇṇanā niṭṭhitā.

Kesivaggavaṇṇanā niṭṭhitā.

(13) 3. Bhayavaggo

1. Attānuvādasuttavaṇṇanā

2. Tatiyassa paṭhame attānaṃ anuvadantassa uppajjanakabhayanti attānaṃ anuvadantassa pāpakammino uppajjanakabhayaṃ. Dvattiṃsakammakāraṇe paṭicca uppajjanakabhayanti agārikānaṃ vasena vuttaṃ , anagārikānaṃ pana vinayadaṇḍaṃ paṭicca uppajjanakabhayampi daṇḍabhayanteva saṅkhaṃ gacchati. Sesaṃ suviññeyyameva.

Attānuvādasuttavaṇṇanā niṭṭhitā.

1. Ūmibhayasuttavaṇṇanā

我來翻譯這段巴利文： 120. 在第八經中,"有信心者"指對佛陀等具有清凈之心、具足行持者,即早晨起來時,塔院的職責等所有職責都已完成。"值得見"指值得觀看。"震驚"是指包含慚愧的智慧。因為出生地等是引發震驚的因由,所以教導說"能引發震驚"。"處所"指原因,或特定的場所。第九和第十(經)容易理解。 令人震驚經等註釋結束。 調馬師品註釋結束。 (13) 3. 畏懼品 1. 自責經註釋 121. 第三品的第一經中,"自責時生起的畏懼"是指作惡者自責時生起的畏懼。"關於三十二種刑罰生起的畏懼"是就在家人而言,對出家人來說,關於戒律懲罰生起的畏懼也包括在懲罰的畏懼之中。其餘的容易理解。 自責經註釋結束。 2. 浪濤畏懼經註釋

1. Dutiye kodhūpāyāsassetaṃ adhivacananti ettha kujjhanaṭṭhena kodho, sveva cittassa kāyassa ca atippamaddanamathanuppādanehi daḷhaāyāsaṭṭhena upāyāso. Anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā ūmisadisatā daṭṭhabbā. Yathā hi bāhiraṃ udakaṃ otiṇṇo ūmīsu osīditvā marati, evaṃ imasmiṃ sāsane kodhūpāyāse osīditvā vibbhamati, tasmā kodhūpāyāso 『『ūmibhaya』』nti vutto. Odarikattassetaṃ adhivacananti yathā hi bāhiraṃ udakaṃ otiṇṇo kumbhīlena khādito marati, evaṃ imasmiṃ sāsane odarikattena odarikabhāvena āmisagedhena micchājīvena jīvikakappanena nāsitasīlādiguṇatāya khāditadhammasarīro vibbhamati, tasmā odarikattaṃ 『『kumbhīlabhaya』』nti vuttaṃ.

Anupaṭṭhitāya satiyāti kāyagataṃ satiṃ anuṭṭhāpetvā. Asaṃvutehīti apihitehi. Pañcannetaṃ kāmaguṇānaṃ adhivacananti yathā hi bāhiraṃ udakaṃ otiṇṇo āvaṭṭe nimujjitvā marati, evaṃ imasmiṃ sāsane pabbajito pañcakāmaguṇāvaṭṭe nimujjitvā vibbhamati. Kāmarāgābhibhūto hi satto ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte āvaṭṭe attānaṃ saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppādeti, evaṃ āvaṭṭetvā byasanāpādanena kāmaguṇānaṃ āvaṭṭasadisatā daṭṭhabbā.

Anuddhaṃsetīti kilameti vilolati. Rāgānuddhaṃsitenāti rāgena anuddhaṃsitena. Mātugāmassetaṃ adhivacananti. Yathā hi bāhiraṃ udakaṃ otiṇṇo caṇḍamacchaṃ āgamma laddhappahāro marati, evaṃ imasmiṃ sāsane mātugāmaṃ ārabbha uppannakāmarāgo vibbhamati, tasmā mātugāmo 『『susukābhaya』』nti vutto. Mātugāmo hi yonisomanasikārarahitaṃ adhīrapurisaṃ itthikuttabhūtehi attano hāsabhāvavilāsehi abhibhuyya gahetvā dhīrajātikampi attano rūpādīhi sampalobhanavasena anavasesaṃ attano upakāradhamme sīlādike sampādetuṃ asamatthaṃ karonto anayabyasanaṃ pāpeti.

Imāni pana cattāri bhayāni bhāyitvā yathā udakaṃ anorohantassa udakaṃ nissāya udakapipāsāvinayanaṃ sarīrasuddhipariḷāhūpasamo kāyautuggāhāpananti, evamādi ānisaṃso natthi, evamevaṃ imāni cattāri bhayāni bhāyitvā sāsane apabbajantassapi imaṃ sāsanaṃ nissāya saṅkhepato vaṭṭadukkhūpasamo, vitthārato pana sīlānisaṃsādivasena anekavidho ānisaṃso natthi. Yathā pana imāni cattāri bhayāni abhāyitvā udakaṃ orohantassa vuttappakāro ānisaṃso hoti, evaṃ imāni abhāyitvā sāsane pabbajantassapi vuttappakāro ānisaṃso hoti. Mahādhammarakkhitatthero panāha 『『cattāri bhayāni bhāyitvā udakaṃ anotaranto sotaṃ chinditvā paratīraṃ pāpuṇituṃ na sakkoti, abhāyitvā otaranto sakkoti, evamevaṃ bhāyitvā sāsane apabbajantopi taṇhāsotaṃ chinditvā nibbānapāraṃ daṭṭhuṃ na sakkoti, abhāyitvā pabbajanto sakkotī』』ti.

Ūmibhayasuttavaṇṇanā niṭṭhitā.

1. Paṭhamanānākaraṇasuttavaṇṇanā

2. 在第二經中,"這是忿怒與惱怒的代稱",此中,以生氣的含義為忿怒,這同樣以強烈壓迫身心、造成痛苦的含義為惱怒。應當看到它如同波浪一樣,多次生起后淹沒與之相應的眾生,不讓抬起頭來。就像進入外部水域的人被波浪淹沒而死亡,同樣在這個教法中被忿怒與惱怒淹沒而退失(出家身份),因此忿怒與惱怒被稱為"波浪的畏懼"。"這是貪食的代稱",就像進入外部水域的人被鱷魚吃掉而死亡,同樣在這個教法中因為貪食、貪食性、對物質的貪求、邪命而活命,因失去戒等功德而被吞噬法身而退失,因此貪食被稱為"鱷魚的畏懼"。 "未建立正念"指未建立身念。"不防護"指未關閉。"這是五種欲樂的代稱",就像進入外部水域的人沉入漩渦而死亡,同樣在這個教法中出家者沉入五欲的漩渦而退失。被欲貪征服的眾生,從這裡到那裡,從那裡到這裡,如此在可愛的色等境界所形成的漩渦中輪轉自己,以至於對出離那漩渦之外也不能生起心念,應當看到欲樂如同漩渦一樣使人沉淪而導致災禍。 "干擾"指使之疲憊、動搖。"被貪慾干擾"指被貪慾所干擾。"這是女人的代稱",就像進入外部水域的人遇到猛魚而受傷死亡,同樣在這個教法中因女人而生起的欲貪而退失,因此女人被稱為"蘇蘇迦魚的畏懼"。女人以女性的姿態、笑容、魅力征服缺乏如理作意的怯弱男子,即使是堅強的人也以自己的色等誘惑,使其無法完全成就有益於自己的戒等法,導致其遭遇不幸與災難。 就像害怕這四種畏懼而不入水的人,不能獲得依水而來的解除口渴、身體清潔、除去熱惱、調節身溫等利益;同樣害怕這四種畏懼而不在教法中出家的人,也不能獲得依此教法而來的簡要說是止息輪迴之苦,詳細說是依戒等而有的種種利益。但是就像不害怕這四種畏懼而入水的人能獲得所說的利益,同樣不害怕而在教法中出家的人也能獲得所說的利益。大法護長老說:"害怕四種畏懼而不入水的人不能截斷水流到達彼岸,不害怕而入水的人則能夠;同樣害怕而不在教法中出家的人也不能截斷愛流而見到涅槃彼岸,不害怕而出家的人則能夠。" 浪濤畏懼經註釋結束。

3. 第一差異經註釋

4. Tatiye brahmakāyikānaṃ devānanti ettha brahmānaṃ kāyo samūhoti brahmakāyo, tappariyāpannatāya tattha gatāti brahmakāyikā. Etāya ca sabbassapi brahmakāyassa samaññāya bhavitabbaṃ. Ābhassarānaṃ devānantiādinā pana dutiyajjhānabhūmikādīnaṃ upari gahitattā gobalībaddaññāyena tadavasiṭṭhānaṃ ayaṃ samaññā, tasmā 『『brahmakāyikānaṃ devāna』』nti paṭhamajjhānabhūmikānaṃyeva gahaṇaṃ veditabbaṃ. Saha byayati gacchatīti sahabyo, sahavattanako. Tassa bhāvo sahabyatā, sahapavattīti āha 『『sahabhāvaṃ upagacchatī』』ti. Kappo āyuppamāṇanti ettha yadipi brahmapārisajjādīnaṃ āyuno antaraṃ atthi, ukkaṭṭhaparicchedena panetaṃ vuttanti dassento 『『paṭhamajjhānaṃ atthi hīna』』ntiādimāha.

Dve kappā āyuppamāṇanti ettha pana hīnajjhānena nibbattānaṃ vasena ayaṃ paricchedo katoti dassetuṃ 『『dutiyajjhānaṃ vuttanayeneva tividhaṃ hotī』』tiādi āraddhaṃ. Cattāro kappāti ettha pana ukkaṭṭhaparicchedena catusaṭṭhi kappā vattabbāti dassento 『『yaṃ heṭṭhā vuttaṃ 『kappo dve kappā』ti , kampi āharitvā attho veditabbo』』ti āha. Kathaṃ panettha ayamattho labbhatīti āha 『『kappoti ca guṇassapi nāma』』nti. Tattha paṭhamaṃ vutto kappo, tato ekena guṇena, ekasmiṃ vāre gaṇanāyāti attho. Dve kappā hontīti ekavāragaṇanāya kappassa dviguṇitattā dve mahākappā hontīti attho. Dutiyenāti dutiyavāragaṇanāya. Cattāroti dutiyavāragaṇanāya dvīsu kappesu dviguṇitesu cattāro mahākappā hontīti attho. Puna te cattāro kappāti vuttanayena dve vāre guṇetvā ye cattāro kappā dassitā, puna te cattāro kappā catugguṇā hontīti attho. Idaṃ vuttaṃ hoti – dve vāre guṇetvā ye cattāro kappā dassitā, tesu catukkhattuṃ guṇitesu catusaṭṭhi kappā sampajjantīti. Tathā hi cattāro ekasmiṃ vāre guṇitā aṭṭha honti, puna te aṭṭha dutiyavāre guṇitā soḷasa honti, puna te soḷasa tatiyavāre guṇitā dvattiṃsa honti, puna te dvattiṃsa catutthavāre guṇitā catusaṭṭhi honti. Tenevāha 『『imehi catūhi guṇehi guṇitā ekena guṇena aṭṭha hontī』』tiādi. Ettha ca heṭṭhā uposathasutte (a. ni. 3.71) –

『『Yāni mānusakāni paññāsa vassāni, cātumahārājikānaṃ devānaṃ eso eko rattindivo』』ti –

Ādinā kāmāvacaradevānameva āyuppamāṇaṃ dassitaṃ. Heṭṭhāyeva –

『『Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Idha, bhikkhave, ekacco puggalo sabbaso rūpasaññānaṃ samatikkamā…pe… ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati. Ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇa』』nti (a. ni.

讓我來翻譯這段巴利文： 123. 在第三經中,"梵天眾天神"這裡,梵天的集合稱為梵天眾,因屬於其中而往生於彼處稱為梵天眾天神。這個稱呼應當適用於所有梵天眾。而由於"光音天神"等是指第二禪地等以上的(天神),依照牛群的方式,這是對其餘者的稱呼,因此應當理解"梵天眾天神"僅指第一禪地的天神。"同去"是指一同前往的,共同生活的。其狀態為"同伴性",即共同生起,所以說"前往共同的狀態"。"劫為壽量"這裡,雖然梵眾天等(天神)的壽量有差別,但這是從最上限來說的,爲了顯示這點而說"第一禪有下"等。 "二劫為壽量"這裡,爲了顯示這是依據以下等禪所生者而作的限定,而開始說"第二禪如前所說有三種"等。"四劫"這裡,爲了顯示從最上限來說應該是六十四劫,所以說"如前所說的'一劫二劫',也要引用那個來理解其義"。如何在這裡獲得這個意義呢?所以說"劫也是倍數的名稱"。其中最初說的劫,以一倍,在一次計算中的意思。"成為二劫"意思是因為一次計算中劫的二倍,所以成為二大劫。"以第二"指以第二次計算。"四"意思是在第二次計算中二劫又二倍,所以成為四大劫。"再以那四劫"意思是如前所說兩次倍增所顯示的四劫,再將那四劫四倍。這就是說 - 兩次倍增所顯示的四劫,四次倍增后成為六十四劫。因此四在一次倍增時成為八,再將八在第二次倍增時成為十六,再將十六在第三次倍增時成為三十二,再將三十二在第四次倍增時成為六十四。因此說"以這四倍相乘,一倍成為八"等。在這裡,如在前面布薩經中: "人間的五十年,是四大王天神的一日夜" - 如此等只顯示欲界天神的壽量。如在前面: "諸比丘,這三種人存在於世間。哪三種?諸比丘,這裡某人完全超越色想...乃至...往生空無邊處天神的同伴。諸比丘,空無邊處天神的壽量是二萬劫"(增支部)

3.117) –

Ādinā arūpāvacarānaṃyeva āyuppamāṇaṃ vuttaṃ. Idha pana rūpāvacarānameva āyuppamāṇaṃ dassitaṃ. Vibhaṅgapāḷiyaṃ (vibha. 1022) pana 『『manussānaṃ kittakaṃ āyuppamāṇaṃ, vassasataṃ appaṃ vā bhiyyo』』tiādinā devamanussānañceva rūpārūpāvacarasattānañca āyuppamāṇaṃ dassitaṃ.

Tattha sammāsambuddhena manussānaṃ devānañca āyuṃ paricchindamānena catūsu apāyesu bhummadevesu ca āyu na paricchinnaṃ. Taṃ kasmāti? Niraye tāva kammameva pamāṇaṃ. Yāva kammaṃ na khīyati, tāva paccanti. Tathā sesaapāyesu. Bhummadevānampi kammameva pamāṇaṃ. Tattha nibbattā hi keci sattāhamattaṃ tiṭṭhanti, keci aḍḍhamāsaṃ, kappaṃ tiṭṭhamānāpi atthiyeva. Tattha manussesu gihibhāve ṭhitāyeva sotāpannāpi honti, sakadāgāmiphalaṃ anāgāmiphalaṃ arahattampi pāpuṇanti, tesu sotāpannādayo yāvajīvaṃ tiṭṭhanti, khīṇāsavā pana parinibbāyanti vā pabbajanti vā. Kasmā? Arahattaṃ nāma seṭṭhaguṇaṃ, gihiliṅgaṃ hīnaṃ, taṃ hīnatāya uttamaṃ guṇaṃ dhāretuṃ na sakkoti, tasmā te parinibbātukāmā vā honti pabbajitukāmā vā. Bhummadevā pana arahattaṃ pattāpi yāvajīvaṃ tiṭṭhanti, chasu kāmāvacaresu devesu sotāpannasakadāgāmino yāvajīvaṃ tiṭṭhanti, anāgāminā rūpabhavaṃ gantuṃ vaṭṭati khīṇāsavena parinibbātuṃ. Kasmā? Nilīyanokāsassa abhāvā. Rūpāvacarārūpāvacaresu sabbepi yāvajīvaṃ tiṭṭhanti, tattha rūpāvacare nibbattā sotāpannasakadāgāmino na puna idhāgacchanti, tattheva parinibbāyanti. Ete hi jhānaanāgāmino nāma.

Aṭṭhasamāpattilābhīnaṃ pana kiṃ niyameti? Paguṇajjhānaṃ. Yadevassa paguṇaṃ hoti, tena upapajjati. Sabbesu paguṇesu kiṃ niyameti? Nevasaññānāsaññāyatanasamāpatti. Ekaṃseneva hi so nevasaññānāsaññāyatane upapajjati. Navasu brahmalokesu nibbattaariyasāvakānaṃ tatrūpapattipi uparūpapattipi, na heṭṭhūpapatti. Puthujjanānaṃ pana tatrūpapattipi hoti, uparūpapattipi, heṭṭhūpapattipi. Pañcasu suddhāvāsesu catūsu ca arūpesu ariyasāvakānaṃ tatrūpapattipi hoti uparūpapattipi. Paṭhamajjhānabhūmiyaṃ nibbatto anāgāmī nava brahmaloke sodhetvā matthake ṭhito parinibbāti. Vehapphalaṃ, akaniṭṭhaṃ, nevasaññānāsaññāyatananti ime tayo devalokā seṭṭhabhavā nāma. Imesu tīsu ṭhānesu nibbattaanāgāmino neva uddhaṃ gacchanti, na adho, tattha tattheva parinibbāyantīti idaṃ pakiṇṇakaṃ veditabbaṃ.

Paṭhamanānākaraṇasuttavaṇṇanā niṭṭhitā.

4-6. Dutiyanānākaraṇasuttādivaṇṇanā

124-

我來 譯這段巴利文： 等如此只說無色界眾生的壽量。但在這裡只顯示色界眾生的壽量。而在分別論中說"人類的壽量是多少?一百年或稍多"等,顯示了天人、人類以及色界、無色界眾生的壽量。 其中,正等正覺者在限定人類和天神的壽量時,沒有限定四惡趣和地居天的壽量。這是為什麼呢?首先在地獄,業才是衡量標準。只要業不盡,就一直受煮。其他惡趣也是如此。地居天也是業為衡量標準。生於其中的有些存活七天,有些半月,也有存活一劫的。其中在人類中,在家身份的也有成為預流果,成就一來果、不來果、阿羅漢果的,其中預流果等活到壽終,但漏盡者或般涅槃或出家。為什麼?阿羅漢是最上功德,在家相是低劣的,因其低劣不能持守最上功德,所以他們想要般涅槃或出家。但地居天即使證得阿羅漢也活到壽終,在六慾界天中預流果、一來果者活到壽終,不來果者可以往生色界,漏盡者可以般涅槃。為什麼?因為沒有隱居處。在色界無色界中一切都活到壽終,其中生在色界的預流果、一來果不再回到這裡,就在那裡般涅槃。這些是禪那不來者。 對於獲得八等至者什麼決定?熟練的禪那。他以任何熟練的(禪那)往生。在一切(禪那)都熟練時什麼決定?非想非非想處定。他必定往生非想非非想處。在九梵天界中出生的聖弟子可以往生於彼處或往生上界,不會往生地獄。但凡夫可以往生於彼處,往生上界,也可往生地獄。在五凈居天和四無色界中,聖弟子可以往生於彼處或往生上界。生在初禪地的不來者清凈九梵天界后住于頂點而般涅槃。廣果天、色究竟天、非想非非想處,這三個天界稱為最上界。生在這三處的不來者既不上升也不下降,就在各處般涅槃,這應當知道是雜說。 第一差異經註釋結束。 4-6. 第二差異經等註釋 124-

1. Catutthe te dhammeti te 『『rūpagata』』ntiādinā nayena vutte rūpādayo dhamme. Aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha, tato eva ca udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi nibbattaṃ hoti, taṃ udayavayaparicchinnaṃ . Jarāya maraṇena ca tadeva viparītaṃ, ittarakkhaṇameva ca hotīti. Dukkhatoti iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūtā. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātaparipakkapabhinnato ca gaṇḍato. Pīḷājananato, antotudanato, dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhapadaṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsikārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammā hi na ettha attā atthīti anattā. Evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti. Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ 『『tatthā』』tiādi vuttaṃ. Pañcamachaṭṭhāni uttānatthāneva.

Dutiyanānākaraṇasuttādivaṇṇanā niṭṭhitā.

1. Paṭhamatathāgataacchariyasuttavaṇṇanā

讓我幫您翻譯這段巴利文： 6. 在第四經中,"這些法"指以"色法"等方式所說的色等諸法。"無常性"以此從否定常性的角度說明它們的無常性,因此也顯示它們因有生滅、變異、暫時性而無常。因為凡是生起的,都被生滅所限定。由於衰老和死亡而變異,只是暫時存在。"苦性"以此從否定樂的角度說明它們的苦性。因此也顯示它們因持續壓迫和是苦的基礎而成苦。因為它們由於有生滅而持續受壓迫,成為無間斷的苦,也是苦的住處。因依賴因緣維持和是病根而如病。因具苦性之刺、流出煩惱不凈、因生住滅而腫脹成熟破裂而如瘡。因產生逼迫、內部刺痛、難以拔除而如箭。因帶來不增長、是苦的基礎而如災。因產生不自由、是病的基礎而如病。因不能自主、不能控制而如他物。因被病老死所毀壞而如毀壞。因缺乏主、住者、作者、受者、支配者而如空。以否定我的意義而無我。因為色等諸法中無我故無我。如此自身也非我故無我。因此顯示因無作為、無努力、空虛而無我。爲了易於理解三相而用十一種詞分別說明,為顯示這點而說"其中"等。第五、第六(經)義理明顯。 第二差異經等註釋結束。 7. 第一如來未曾有經註釋

1. Sattame vattamānasamīpe vattamāne viya voharitabbanti 『『okkamatī』』ti āha 『『okkanto hotīti attho』』ti. Dasasahassacakkavāḷapattharaṇo samujjalabhāvena uḷāro. Devānubhāvanti devānaṃ pabhānubhāvaṃ. Devānañhi pabhaṃ so obhāso adhibhavati, na deve. Tenāha 『『devāna』』ntiādi. Rukkhagacchādinā kenaci na haññatīti aghā, asambādhā. Tenāha 『『niccavivarā』』ti. Asaṃvutāti heṭṭhā upari kenaci apihitā. Tenāha 『『heṭṭhāpi appatiṭṭhā』』ti. Tattha pi-saddena yathā heṭṭhā udakassa pidhāyikā sandhārikā pathavī natthi asaṃvutā lokantarikā, evaṃ uparipi cakkavāḷesu devavimānānaṃ abhāvato asaṃvutā appatiṭṭhāti dasseti. Andhakāro ettha atthīti andhakārā. Cakkhuviññāṇaṃ na jāyati ālokassa abhāvato, na cakkhuno. Tathā hi 『『tenobhāsenaaññamaññaṃ sañjānantī』』ti vuttaṃ. Jambudīpe ṭhitamajjhanhikavelāya pubbavidehavāsīnaṃ atthaṅgamavasena upaḍḍhaṃ sūriyamaṇḍalaṃ paññāyati, aparagoyānavāsīnaṃ uggamanavasena. Evaṃ sesadīpesupīti āha 『『ekappahāreneva tīsu dīpesu paññāyantī』』ti. Ito aññathā dvīsu eva dīpesu paññāyanti. Ekekāya disāya navanavayojanasatasahassāni andhakāravidhamanampi imināva nayena daṭṭhabbaṃ. Pabhāya nappahontīti attano pabhāya obhāsituṃ nābhisambhuṇanti. Yugandharapabbatamatthakasamappamāṇe ākāse vicaraṇato 『『cakkavāḷapabbatassa vemajjhena carantī』』ti vuttaṃ.

Byāvaṭāti khādanatthaṃ gaṇhituṃ upakkamantā. Viparivattitvāti vivaṭṭitvā. Chijjitvāti mucchāpavattiyā ṭhitaṭṭhānato muccitvā, aṅgapaccaṅgachedanavasena vā chijjitvā. Accantakhāreti ātapasantapābhāvena atisītabhāvaṃ sandhāya accantakhāratā vuttā siyā. Na hi taṃ kappasaṇṭhānaudakaṃ sampattikaramahāmeghavuṭṭhaṃ pathavisandhārakaṃ kappavināsakaudakaṃ viya khāraṃ bhavitumarahati, tathā sati pathavīpi vilīyeyya, tesaṃ vā pāpakammaphalena petānaṃ pakatiudakassa pubbakheḷabhāvāpatti viya tassa udakassa khārabhāvāpatti hotīti vuttaṃ 『『accantakhāre udake』』ti.

Paṭhamatathāgataacchariyasuttavaṇṇanā niṭṭhitā.

1. Dutiyatathāgataacchariyasuttavaṇṇanā

2. Aṭṭhame ālīyanti āramitabbaṭṭhena sevīyantīti ālayā, pañca kāmaguṇā. Āramantīti ratiṃ vindanti kīḷanti laḷanti. Ālīyanti vā allīyantā abhiramaṇavasena sevantīti ālayā, taṇhāvicaritāni. Tehi ālayehi ramantīti ālayārāmā. Yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannauyyānaṃ paviṭṭho rājā tāya sampattiyā ramati, sammudito āmoditappamodito hoti, na ukkaṇṭheti, sāyampi nikkhamituṃ na icchati, evamimehi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe pamuditā anukkaṇṭhitā vasanti. Tena tesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento 『『ālayārāmā』』tiādimāha. Sesamettha uttānameva.

Dutiyatathāgataacchariyasuttavaṇṇanā niṭṭhitā.

9-10. Ānandaacchariyasuttādivaṇṇanā

129-130. Navame paṭisanthāradhammanti pakaticārittavasena vuttaṃ, upagatānaṃ pana bhikkhūnaṃ bhikkhunīnañca pucchāvissajjanavasena ceva cittarucivasena ca yathākālaṃ dhammaṃ desetiyeva, upāsakaupāsikānaṃ pana upanisinnakakathāvasena. Dasamaṃ uttānameva.

Ānandaacchariyasuttādivaṇṇanā niṭṭhitā.

Bhayavaggavaṇṇanā niṭṭhitā.

(14) 4. Puggalavaggo

1. Saṃyojanasuttavaṇṇanā

我來幫您翻譯這段巴利文： 127. 在第七經中,因為應該像現在一樣表達接近現在的意思,所以說"下降"即"已下降的意思"。因光明閃耀遍佈十千世界而殊勝。"天神威力"指天神的光明威力。因為那光明勝過天神的光明,而不是勝過天神。因此說"天神"等。不被樹木灌木等任何東西遮礙為"無礙",無障礙。因此說"常開"。"不遮蔽"指下方和上方都不被任何東西覆蓋。因此說"下方也無所依"。其中以"也"字表示,如同下方無水的遮蔽支撐大地而世界間隙處不遮蔽,上方也因世界中無天宮而不遮蔽無所依。"黑暗"指此中有黑暗。因無光明而不生起眼識,不是因為沒有眼。因此說"以那光明互相認識"。在(印度)南贍部洲正午時,東勝身洲的人因日落而看見半個太陽輪,西牛貨洲的人因日出(而看見)。其他洲也是如此,所以說"同時在三洲中可見"。若不是如此則只在兩洲可見。每一方向九十萬由旬的黑暗驅散也應以此方式理解。"光明無法達到"指以自己的光明無法照耀。因在與須彌山頂等高的虛空中執行,所以說"在世界山的中間執行"。 "忙碌"指爲了吞食而準備。"翻轉"指翻轉過來。"斷裂"指因昏迷而從所立之處脫落,或因四肢斷裂而斷裂。"極度咸"可能是指因熱量煎熬而極度寒冷的意思。因為那個形成世界之水不應該像具功德的大雨雲所降下的維持大地的毀壞世界之水那樣咸,如果那樣的話大地也會溶解,或者因為惡業果報使得那水對餓鬼來說變咸,就像普通的水對他們來說變成膿血一樣,所以說"在極度鹹的水中"。 第一如來未曾有經註釋結束。 8. 第二如來未曾有經註釋 128. 在第八經中,"愛著"指以應受喜愛的意義而被親近的五種欲樂。"喜愛"指獲得喜樂、遊戲、嬉戲。或者"愛著"指因親近而以喜樂方式受用的愛慾所行。以這些愛著而喜樂為"樂於愛著"。就像國王進入裝飾精美、花果豐盛的園林,以那種成就而喜樂,歡喜愉悅,不厭倦,甚至晚上也不想離開,同樣眾生以這些欲愛和愛慾而喜樂,住于輪迴中歡喜不厭倦。因此世尊顯示這兩種愛著如同園地而說"樂於愛著"等。這裡其餘的義理明顯。 第二如來未曾有經註釋結束。 9-10. 阿難未曾有經等註釋 129-130. 在第九經中,"問候法"是依照一般習慣而說的,但對於前來的比丘和比丘尼通過問答方式以及隨心意而適時說法,對於優婆塞和優婆夷則通過坐近說話方式。第十(經)義理明顯。 阿難未曾有經等註釋結束。 畏懼品註釋結束。 (14) 4. 人品 1. 結經註釋

1. Catutthassa paṭhame upapattippaṭilābhaṃ saṃvattanikānīti upapattipaṭilābhiyāni. Bhavapaṭilābhiyānīti etthāpi eseva nayo. Yehīti yehi saṃyojanehi hetubhūtehi, karaṇabhūtehi vā. Nanu ca sotāpannassapi orambhāgiyāni saṃyojanāni appahīnāni, kasmā pana sakadāgāmīyeva idha gahitoti āha 『『sakadāgāmissāti idaṃ appahīnasaṃyojanesu ariyesu uttamakoṭiyā gahita』』nti. Tattha appahīnasaṃyojanesūti appahīnaorambhāgiyasaṃyojanesu. Uttamakoṭiyā gahitanti ukkaṭṭhaparicchedena gahitaṃ. Sakadāgāmito parañhi appahīnaorambhāgiyasaṃyojano ariyo nāma natthi. Nanu ca sakadāgāmissa pahīnānipi orambhāgiyāni saṃyojanāni atthi diṭṭhivicikicchāsīlabbataparāmāsasaṃyojanānaṃ pahīnattā, tasmā 『『orambhāgiyāni saṃyojanāni appahīnānī』』ti kasmā vuttanti āha 『『orambhāgiyesu ca appahīnaṃ upādāyā』』tiādi. Yasmā kāmarāgabyāpādasaṃyojanāni sakadāgāmissa appahīnāni, tasmā tāni appahīnāni upādāya 『『orambhāgiyāni saṃyojanāni appahīnānī』』ti vuttaṃ, na sabbesaṃ appahīnattāti adhippāyo.

Saṃyojanasuttavaṇṇanā niṭṭhitā.

1. Paṭibhānasuttavaṇṇanā

2. Dutiye paṭibhānaṃ vuccati ñāṇampi ñāṇassa upaṭṭhitavacanampi, taṃ idha adhippetaṃ, atthayuttaṃ kāraṇayuttañca paṭibhānamassāti yuttappaṭibhāno. Pucchānantarameva sīghaṃ byākātuṃ asamatthatāya nomuttappaṭibhānamassāti nomuttappaṭibhāno. Iminā nayena sesā veditabbā. Ettha pana paṭhamo kañci kālaṃ vīmaṃsitvā yuttameva pekkhati tipiṭakacūḷanāgatthero viya. So pana pañhaṃ puṭṭho pariggahetvā yuttappattakāraṇameva katheti. Dutiyo pucchānantarameva yena vā tena vā vacanena paṭibāhati, vīmaṃsitvāpi ca yuttaṃ na pakkheti catunikāyikapiṇḍatissatthero viya. So pana pañhaṃ puṭṭho pañhapariyosānampi nāgameti, yaṃ vā taṃ vā kathetiyeva, vacanatthaṃ panassa vīmaṃsiyamānaṃ katthaci na lagati. Tatiyo pucchāsamakālameva yuttaṃ pekkhati, taṃkhaṇaṃyeva ca naṃ byākaroti tipiṭakacūḷābhayatthero viya. So pana pañhaṃ puṭṭho sīghameva katheti, yuttappattakāraṇo ca hoti. Catuttho puṭṭho samāno neva yuttaṃ pekkhati, na yena vā tena vā paṭibāhituṃ sakkoti, tibbandhakāranimuggo viya hoti lāḷudāyitthero viya.

Paṭibhānasuttavaṇṇanā niṭṭhitā.

3-4. Ugghaṭitaññūsuttādivaṇṇanā

133-

我來幫你翻譯這段巴利文。以下是直譯: 131.. 第四品第一經中,"導向投生獲得"即投生獲得。關於"有獲得"這個詞也是同樣的解釋。"由於"是指以結縛為因或為作具。雖然預流者也未斷除五下分結,為什麼這裡只提到一來者呢?為此他說"一來者是就未斷結的聖者中取最上位者而言"。其中"未斷結"是指未斷除下分結。"取最上位"是指取最高限度。因為在一來者之上再沒有未斷下分結的聖者。雖然一來者也有已斷的下分結,因為已斷除見結、疑結、戒禁取結,那麼為什麼說"未斷下分結"呢?為此他說"就未斷的下分結而言"等。因為一來者未斷除欲貪結和瞋恚結,所以就這些未斷的結而說"未斷下分結",不是說全部未斷的意思。 結經註釋完畢。 2.. 辯才經註釋 132.. 第二經中,辯才指智慧及智慧現前的言語,這裡是指後者。具有合理適當的辯才者為有條理辯才者。因不能在問題之後立即回答而無自在辯才者為無自在辯才者。其餘應以此方式理解。此中,第一種人經過一段時間思考後只說合理的,如三藏小龍長老。他在被問及問題時經過思考後只說合適恰當的理由。第二種人在問題之後立即以任何言語抗拒,即使思考也看不出合理之處,如四部派品底沙長老。他被問及問題時不等問題結束就隨意回答,當檢驗他的話語含義時在任何地方都站不住腳。第三種人在問題同時就看出合理之處,當下就能解答,如三藏小無畏長老。他被問及問題時立即回答,而且言之有理。第四種人被問及時既看不出合理之處,也不能以任何方式抗拒,如同沉入深黑暗中,如拉盧達依長老。 辯才經註釋完畢。 3-4.. 速通達經等註釋 133-

1. Tatiye ugghaṭitaññūti ettha ugghaṭanaṃ nāma ñāṇugghaṭanaṃ, ñāṇena ugghaṭitamatteyeva jānātīti attho. Saha udāhaṭavelāyāti udāhāre udāhaṭamatteyeva. Dhammābhisamayo hotīti catusaccadhammassa ñāṇena saddhiṃ abhisamayo. Ayaṃ vuccatīti ayaṃ 『『cattāro satipaṭṭhānā』』tiādinā (vibha. 355) nayena saṃkhittena mātikāya ṭhapiyamānāya desanānusārena ñāṇaṃ pesetvā arahattaṃ gaṇhituṃ samattho puggalo 『『ugghaṭitaññū』』ti vuccati. Vipañcitaṃ vitthāritameva atthaṃ jānātīti vipañcitaññū. Ayaṃ vuccatīti ayaṃ saṃkhittena mātikaṃ ṭhapetvā vitthārena atthe bhājiyamāne arahattaṃ pāpuṇituṃ samattho puggalo 『『vipañcitaññū』』ti vuccati . Uddesādīhi netabboti neyyo. Anupubbena dhammābhisamayoti anukkamena arahattappatti. Byañjanapadameva paramaṃ assāti padaparamo. Na tāya jātiyā dhammābhisamayo hotīti tena attabhāvena jhānaṃ vā vipassanaṃ vā maggaṃ vā phalaṃ vā nibbattetuṃ na sakkotīti attho. Catutthaṃ uttānameva.

Ugghaṭitaññūsuttādivaṇṇanā niṭṭhitā.

5-8. Sāvajjasuttādivaṇṇanā

135-8. Pañcame sāvajjoti sadoso. Sāvajjena kāyakammenāti sadosena pāṇātipātādinā kāyakammena. Itaresupi eseva nayo. Ayaṃ vuccatīti ayaṃ puggalo tīhi dvārehi āyūhanakammassa sadosattā gūthakuṇapādibharito padeso viya 『『sāvajjo』』ti vuccati. Sāvajjena bahulanti yassa sāvajjameva kāyakammaṃ bahulaṃ hoti, appaṃ anavajjaṃ. So 『『sāvajjena bahulaṃ kāyakammena samannāgato appaṃ anavajjenā』』ti vuccati. Itaresupi eseva nayo. Ko pana evarūpo hotīti? Yo gāmadhammatāya vā nigamadhammatāya vā kadāci karahaci uposathaṃ samādiyati, sīlāni pūreti. Ayaṃ vuccatīti ayaṃ puggalo tīhi dvārehi āyūhanakammesu sāvajjasseva bahulatāya anavajjassa appatāya 『『vajjabahulo』』ti vuccati. Yathā hi ekasmiṃ padese dubbaṇṇāni duggandhāni pupphāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ adhimuttakavassikapāṭalāni patitāni bhaveyyuṃ, evarūpo ayaṃ puggalo veditabbo. Yathā pana ekasmiṃ padese adhimuttakavassikapāṭalāni rāsikatānassu, tesaṃ upari tahaṃ tahaṃ duggandhāni badarapupphādīni patitāni bhaveyyuṃ. Evarūpo tatiyo puggalo veditabbo. Catuttho pana tīhi dvārehi āyūhanakammassa niddosattā ca catumadhurabharitasuvaṇṇavāti viya daṭṭhabbo. Chaṭṭhādīni uttānatthāneva.

Sāvajjasuttādivaṇṇanā niṭṭhitā.

9-10. Dhammakathikasuttādivaṇṇanā

139-140. Navame appañca bhāsatīti sampattaparisāya thokameva katheti. Asahitañcāti kathento ca pana na atthayuttaṃ kālayuttaṃ katheti. Parisā cassa na kusalā hotīti sotuṃ nisinnaparisā cassa yuttāyuttaṃ kāraṇākāraṇaṃ siliṭṭhāsiliṭṭhaṃ na jānātīti attho. Evarūpoti ayaṃ evaṃjātiko bāladhammakathiko evaṃjātikāya bālaparisāya dhammakathikotveva nāmaṃ labhati. Iminā nayena sabbattha attho veditabbo. Ettha ca dveyeva janā sabhāvadhammakathikā, na itare. Itare pana dhammakathikānaṃ anto paviṭṭhattā evaṃ vuttā. Dasamaṃ uttānameva.

Dhammakathikasuttādivaṇṇanā niṭṭhitā.

Puggalavaggavaṇṇanā niṭṭhitā.

(15) 5. Ābhāvaggo

1-6. Ābhāsuttādivaṇṇanā

141-146. Pañcamassa paṭhamādīni uttānatthāneva.

Ābhāsuttādivaṇṇanā niṭṭhitā.

7-10. Dutiyakālasuttādivaṇṇanā

147-

我來 完整直譯這段巴利文： 134.. 第三經中,"速通達者"一詞中的"速通達"指智慧的領悟,意思是一經智慧領悟就能了知。"同時宣說時"即在宣說的當下。"證悟法"即以智慧證悟四聖諦。"此稱為"即此人在以"四念處"等方式簡略地建立綱要時,能隨著開示運用智慧而證得阿羅漢果的人,稱為"速通達者"。"詳解通達者"即能了知詳細解釋的意義。"此稱為"即此人在簡略地建立綱要后,當意義被詳細解釋時,能證得阿羅漢果的人,稱為"詳解通達者"。"應導者"即通過誦讀等來引導的人。"次第法證悟"即按順序證得阿羅漢果。"文句至上者"即以文句為最高。"此生不能證悟法"意思是在此一世不能生起禪定、觀智、道或果。第四經意義明顯。 速通達經等註釋完畢。 5-8.. 有過經等註釋 135-8.. 第五經中,"有過"即有過失。"以有過身業"即以有過失的殺生等身業。其他方面也是同樣的解釋。"此稱為"即此人因為三門所造業有過失,如同充滿糞穢屍體等的地方,稱為"有過者"。"多有過"即某人多行有過失的身業,少行無過失的。他稱為"多行有過身業,少行無過失身業者"。其他方面也是同樣的解釋。什麼樣的人是這樣呢?就是由於村落習俗或城鎮習俗而偶爾受持布薩、具足戒的人。"此稱為"即此人因為三門所造業中有過失的多、無過失的少,稱為"多過者"。譬如在一處堆積著醜陋臭惡的花,其上散落著些許小茉莉花、夏花、鳶尾花,應當知道這樣的人就像這種情況。而第三種人應當知道如同在一處堆積著小茉莉花、夏花、鳶尾花,其上散落著些許臭惡的棗花等。第四種人則因為三門所造業無過失,應當視為如同裝滿四種蜜的黃金缽。第六經等意義明顯。 有過經等註釋完畢。 9-10.. 說法者經等註釋 139-140.. 第九經中,"說得少"即對集會的大眾只說一點。"不相應"即說時不符合義理和時機。"大眾不善巧"即坐著聽法的大眾不知道什麼是適當不適當、有理無理、流暢不流暢。"如此者"即這樣的愚法說法者對這樣的愚眾說法,只是獲得說法者的名稱而已。一切處都應以此方式理解意義。此中只有兩種人是真正的說法者,其他的不是。其他的是因為進入說法者之列而如此說。第十經意義明顯。 說法者經等註釋完畢。 人品註釋完畢。 (15) 5.. 光品 1-6.. 光經等註釋 141-146.. 第五品第一經等意義明顯。 光經等註釋完畢。 7-10.. 第二時經等註釋 147-

1. Sattame paramatthato avijjamānasabhāvassa kālassa bhāvanādiyogo na sambhavatīti āha 『『kālāti tasmiṃ tasmiṃ kāle dhammassavanādivasena pavattānaṃ kusaladhammānaṃ etaṃ adhivacana』』nti. Kālasahacaritā hi kusalā dhammā idha kāla-saddena gahitā aparassa asambhavato. Aṭṭhamādīni uttānatthāneva.

Dutiyakālasuttādivaṇṇanā niṭṭhitā.

Ābhāvaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Catutthapaṇṇāsakaṃ

(16) 1. Indriyavaggo

1-5. Indriyasuttādivaṇṇanā

151-155. Catutthassa paṭhamādīni uttānāneva.

Indriyasuttādivaṇṇanā niṭṭhitā.

6-8. Kappasuttādivaṇṇanā

156-158. Chaṭṭhe saṃvaṭṭanaṃ vinassanaṃ saṃvaṭṭo, saṃvaṭṭato uddhaṃ tathā ṭhāyī saṃvaṭṭaṭṭhāyī. Vivaṭṭanaṃ nibbattanaṃ, vaḍḍhanaṃ vā vivaṭṭo. 『『Tejosaṃvaṭṭo, āposaṃvaṭṭo, vāyosaṃvaṭṭoti evaṃ saṃvaṭṭasīmānukkamena saṃvaṭṭesu vattabbesu tathā avatvā āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti vacanaṃ saṃvaṭṭamahābhūtadesanānupubbiyā』』ti keci. 『『Bhāvīsaṃvaṭṭānupubbiyā』』ti apare. Āpena saṃvaṭṭo āposaṃvaṭṭo. Saṃvaṭṭasīmāti saṃvaṭṭanamariyādā. Saṃvaṭṭatīti vinassati. Sadāti sabbakālaṃ, tīsupi saṃvaṭṭakālesūti attho. Ekaṃ buddhakkhettaṃ vinassatīti ettha buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ, āṇākkhettaṃ, visayakkhettañca.

Tattha jātikkhettaṃ dasasahassacakkavāḷapariyantaṃ hoti, tathāgatassa paṭisandhiggahaṇādīsu kampati. Āṇākkhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; cūḷava. 251) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.277-278) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantāparimāṇaṃ, yaṃ 『『yāvatā vā panākaṅkheyyā』』ti (a. ni. 3.81) vuttaṃ. Tattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati , tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti, vinassantañca ekatova vinassati, saṇṭhahantañca ekatova saṇṭhahati. Sesamettha visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī. 2.404) vuttanayeneva gahetabbaṃ. Sattamaṭṭhamāni uttānatthāneva.

Kappasuttādivaṇṇanā niṭṭhitā.

1. Bhikkhunīsuttavaṇṇanā

2. Navame evaṃ pavattaṃ paccuppannataṇhaṃ nissāyāti 『『kudāssu nāmāhampi āsavānaṃ khayā』』tiādinā nayena anuttare vimokkhe pihaṃ uppādentassa uppannataṇhaṃ nissāya. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, na ārammaṇakaraṇavasena tattha pihā pavattati avisayattā puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ uppādento tattha pihaṃ uppādeti nāma. Nākaḍḍhatīti kammapathabhāvaṃ appattatāya paṭisandhiṃ na deti. Sesaṃ suviññeyyameva.

Bhikkhunīsuttavaṇṇanā niṭṭhitā.

1. Sugatavinayasuttavaṇṇanā

2. Dasame vaḷañjentīti sajjhāyanti ceva vācuggataṃ karontā dhārenti ca. Avigatataṇhatāya taṃ taṃ parikkhārajātaṃ bahumpi ādiyantīti bahulā, te eva bāhulikā yathā 『『venayiko』』ti (ma. ni. 1.246; a. ni.

我來直譯這段巴利文： 150.. 第七經中，因為從勝義諦來說不存在的時間性質不可能有修習等作用，所以他說"時間是在每一時刻通過聽法等而生起的善法的代名詞"。因為與時間相應的善法在此處以時間之詞來表示，因為其他的不可能存在。第八經等意義明顯。 第二時經等註釋完畢。 光品註釋完畢。 第三五十經篇完畢。 4.. 第四五十經篇 (16) 1.. 根品 1-5.. 根經等註釋 151-155.. 第四品第一經等意義明顯。 根經等註釋完畢。 6-8.. 劫經等註釋 156-158.. 第六經中，壞滅即毀滅為壞劫，壞劫之後如此住立為壞住劫。展開即產生，或增長為成劫。有些人說："應當按照火壞、水壞、風壞的壞劫次序來說明壞劫時，卻不這樣說而說水壞、火壞、風壞，這是按照壞劫大種的說法次序。"其他人說："這是按照未來壞劫的次序。"以水壞為水壞劫。壞劫界限即壞滅的界限。壞滅即毀滅。常即一切時，意思是在三種壞劫時。"一個佛土滅"，此中佛土有三種：生土、威令土和境界土。 其中生土以一萬個世界為邊際，在如來入胎等時震動。威令土以十億個世界為邊際，是寶經、蘊護咒、幢頂護咒、阿達那地亞護咒、孔雀護咒等護咒的威力所及處。境界土無量無邊，如所說"乃至所欲"。其中如來欲知什麼就能知道什麼。在這三種佛土中，一個威令土滅時，生土必定已滅，而且滅時一起滅，重新形成時也一起形成。此中其餘應當按照清凈道論註釋中所說的方法理解。第七第八經意義明顯。 劫經等註釋完畢。 9.. 比丘尼經註釋 159.. 第九經中，"依止如此生起的現在愛"即依止以"我何時能漏盡"等方式對無上解脫生起期待而生起的愛。但是如何對出世間法生起希求呢？這不應如此理解，不是以所緣的方式對此生起期待，因為這不是凡夫的境界，也因為尚未證得。但是對從傳聞了知的無上解脫生起嚮往，稱為對此生起期待。"不牽引"即因為未達業道的程度而不引生投生。其餘易於理解。 比丘尼經註釋完畢。 10.. 善逝律經註釋 160.. 第十經中，"運用"即誦讀及記憶而受持。因為未離貪愛而取用種種資具甚多者為多欲者，他們即是多欲者，如同"持律者"一詞。

8.11; pārā. 8). Te pana yasmā paccayabahulabhāvā yuttappayuttā nāma honti, tasmā āha 『『paccayabāhullāya paṭipannā』』ti. Sithilaṃ gaṇhantīti sāthalikā, sikkhāya ādaragāravābhāvena sithilaṃ adaḷhaṃ gaṇhantīti attho. Sithilanti ca bhāvanapuṃsakaniddeso, sithila-saddena vā samānatthassa sāthalasaddassa vasena sāthalikāti padasiddhi veditabbā. Avagamanatoti adhogamanato, orambhāgiyabhāvatoti attho. Nibbīriyāti ujjhitussāhā tadadhigamāya ārambhampi akurumānā.

Sugatavinayasuttavaṇṇanā niṭṭhitā.

Indriyavaggavaṇṇanā niṭṭhitā.

(17) 2. Paṭipadāvaggo

1. Saṃkhittasuttavaṇṇanā

2. Dutiyassa paṭhame dukkhāpaṭipadā dandhābhiññātiādīsu pāḷiyā āgatanayena attho veditabbo. Tathā hi –

『『Tattha katamā dukkhapaṭipadā dandhābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā dandhābhiññā paññā. Tattha katamā dukkhapaṭipadā khippābhiññā paññā? Kicchena kasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati dukkhapaṭipadā khippābhiññā paññā. Tattha katamā sukhapaṭipadā dandhābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa dandhaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā dandhābhiññā paññā. Tattha katamā sukhapaṭipadā khippābhiññā paññā? Akicchena akasirena samādhiṃ uppādentassa khippaṃ taṃ ṭhānaṃ abhijānantassa yā uppajjati paññā pajānanā…pe… sammādiṭṭhi, ayaṃ vuccati sukhapaṭipadā khippābhiññā paññā』』ti (vibha. 801) – ayamettha pāḷi.

Tattha kicchena kasirena samādhiṃ uppādentassāti pubbabhāge āgamanakāle kicchena kasirena dukkhena sasaṅkhārena sappayogena kilese vikkhambhetvā lokuttarasamādhiṃ uppādentassa. Dandhaṃ taṃ ṭhānaṃ abhijānantassāti vikkhambhitesu kilesesu vipassanāparivāse ciraṃ vasitvā taṃ lokuttarasamādhisaṅkhātaṃ ṭhānaṃ dandhaṃ saṇikaṃ abhijānantassa paṭivijjhantassa, pāpuṇantassāti attho. Ayaṃ vuccatīti yā esā evaṃ uppajjati, ayaṃ kilesavikkhambhanappaṭipadāya dukkhattā, vipassanāparivāsapaññāya ca dandhattā maggakāle ekacittakkhaṇe uppannāpi paññā āgamanavasena 『『dukkhapaṭipadādandhābhiññā nāmā』』ti vuccati. Upari tīsu padesupi iminā nayena attho veditabbo.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

1. Vitthārasuttavaṇṇanā

2. Dutiye akatābhinivesoti akatādhikāro. Rūpānaṃ lakkhaṇādīhi paricchinditvā gahaṇaṃ rūpapariggaho. Tīsu addhāsu kilamatīti pubbante aparante pubbantāparanteti evaṃ tīsu padesesu kilamati. Pañcasu ñāṇesūti rūpapariggahādīsu pañcasu ñāṇesu. Navasu vipassanāñāṇesūti udayabbayādinavavipassanāñāṇesu. Sesamettha uttānameva.

Vitthārasuttavaṇṇanā niṭṭhitā.

1. Asubhasuttavaṇṇanā

我來直譯這段巴利文： 8.11;. 他們因為多求資具而成為勤勉者，所以說"趨向多求資具"。鬆懈取持為放逸者，意思是因為對學處缺乏敬重而鬆懈不堅固地持守。"鬆懈"是中性詞的表述，或者應當理解"放逸者"一詞是由與"鬆懈"同義的"放逸"詞形成。退墮即向下沉淪，意思是落入下分。無精進即放棄精進，對證得那些(解脫法)連開始也不作努力。 善逝律經註釋完畢。 根品註釋完畢。 (17) 2.. 道品 1.. 略說經註釋 161.. 第二品第一經中關於"苦行道遲通"等，應當按照聖典中出現的方式理解其意義。即： "其中什麼是苦行道遲通慧？對於艱難困苦地生起定，緩慢地了知彼處所的人，所生起的慧、了知......無癡、擇法、正見，這稱為苦行道遲通慧。其中什麼是苦行道速通慧？對於艱難困苦地生起定，迅速了知彼處所的人，所生起的慧、了知......正見，這稱為苦行道速通慧。其中什麼是樂行道遲通慧？對於不艱難不困苦地生起定，緩慢地了知彼處所的人，所生起的慧、了知......正見，這稱為樂行道遲通慧。其中什麼是樂行道速通慧？對於不艱難不困苦地生起定，迅速了知彼處所的人，所生起的慧、了知......正見，這稱為樂行道速通慧"——這是此處的聖典。 其中"艱難困苦地生起定"即在前分初修時艱難困苦地、痛苦地、有行有功用地鎮伏煩惱而生起出世間定。"緩慢地了知彼處所"即在鎮伏煩惱后，長時住于觀智修習中，緩慢地、逐漸地了知、通達、證得彼出世間定所說的處所，這是其意義。"這稱為"即這樣生起的慧，因為鎮伏煩惱的修行是苦的，觀智修習的智慧是遲緩的，所以雖然在道心剎那隻生起一次，但依修行方式而稱為"苦行道遲通"。對於上面三個術語也應以此方式理解其意義。 略說經註釋完畢。 2.. 詳說經註釋 162.. 第二經中，"未作加行"即未作準備。"色的把握"即通過相等來確定把握諸色。"在三世中疲倦"即在前際、后際、前後際三處疲倦。"在五智中"即在把握色等五智中。"在九觀智中"即在生滅等九種觀智中。此中其餘意義明顯。 詳說經註釋完畢。 3.. 不凈經註釋

1. Tatiye 『『yathā etaṃ, tathā ida』』nti iminā nayenāti etena –

『『Yathā idaṃ tathā etaṃ, yathā etaṃ tathā idaṃ;

Ajjhattañca bahiddhā ca, kāye chandaṃ virājaye』』ti. (su. ni. 205); –

Imaṃ desanānayaṃ saṅgaṇhāti. Tassattho – yathā idaṃ saviññāṇakāsubhaṃ āyuusmāviññāṇānaṃ anapagamā carati tiṭṭhati nisīdati sayati, tathā etaṃ etarahi susāne sayitaṃ aviññāṇakampi pubbe tesaṃ dhammānaṃ anapagamā ahosi. Yathā ca etaṃ etarahi matasarīraṃ tesaṃ dhammānaṃ apagamā na carati na tiṭṭhati na nisīdati na seyyaṃ kappeti, tathā idaṃ saviññāṇakampi tesaṃ dhammānaṃ apagamā bhavissati. Yathā ca idaṃ saviññāṇakaṃ netarahi susāne mataṃ seti na uddhumātakādibhāvamupagataṃ, tathā etaṃ etarahi matasarīrampi pubbe ahosi. Yathā panetaṃ etarahi aviññāṇakāsubhaṃ matakasusāne seti uddhumātakādibhāvañca upagataṃ, tathā idaṃ saviññāṇakampi bhavissatīti. Tattha yathā idaṃ tathā etanti attanā matasarīrassa samānabhāvaṃ karonto bāhire dosaṃ pajahati. Yathā etaṃ tathā idanti matasarīrena attano samānabhāvaṃ karonto ajjhattike rāgaṃ pajahati. Yenākārena ubhayaṃ samaṃ karoti, taṃ sampajānanto ubhayattha mohaṃ pajahati.

Bahiddhā diṭṭhānanti bahiddhā susānādīsu diṭṭhānaṃ uddhumātakādidasannaṃ asubhānaṃ. 『『Navannaṃ pāṭikulyānaṃ vasenā』』ti kasmā vuttaṃ, nanu antimajīvikābhāvato piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattito bhattassa sammadajananato kimikulasaṃvaddhanatoti evamādīhipi ākārehi āhārepaṭikūlatā paccavekkhitabbā. Vuttañhetaṃ – 『『antamidaṃ, bhikkhave, jīvikānaṃ yadidaṃ piṇḍolyaṃ atipāpoyaṃ lokasmiṃ yadidaṃ piṇḍolyo vicarati pattapāṇīti (saṃ. ni. 3.80; itivu. 91). Aladdhā ca piṇḍapātaṃ paritassati, laddhā ca piṇḍapātaṃ gadhito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjatīti (a. ni. 3.124). Bhutto ca āhāro kassaci kadāci maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ āvahatī』』ti.

Kaṭukīṭakādayo dvattiṃsakulappabhedā kimiyo naṃ upanissāya jīvantīti? Vuccate – antimajīvikābhāvo tāva cittasaṃkilesavisodhanatthaṃ kammaṭṭhānābhinivesanato pageva manasi kātabbo 『『māhaṃ chavālātasadiso bhaveyya』』nti. Tathā piṇḍapātassa alābhalābhesu paritassanagedhādisamuppattinivāraṇaṃ pageva anuṭṭhātabbaṃ suparisuddhasīlassa paṭisaṅkhānavato tadabhāvato. Bhattasammado anekantiko paribhoge antogadhovāti veditabbo. Kimikulasaṃvaddhanaṃ pana saṅgahetabbaṃ, saṅgahitameva vā 『『navannaṃ pāṭikulyānaṃ vasenā』』ti ettha niyamassa akatattā. Iminā vā nayena itaresampettha saṅgaho daṭṭhabbo yathāsambhavamettha paṭikūlatāpaccavekkhaṇassa adhippetattā.

Evañca katvā visuddhimagge (visuddhi. 1.294-295) dasahi ākārehi paṭikūlatā veditabbā. Seyyathidaṃ – gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti. Evaṃ dasannaṃ vasena pāṭikulyavacanenapi idha 『『navanna』』nti vacanaṃ na virujjhati, sammakkhanassa paribhogādīsu labbhamānabhāvā visuṃ taṃ aggahetvā na vadanti. Visuddhimagge (visuddhi.

我來直譯這段巴利文： 163.. 第三經中,"如彼此,如此彼"以此方式，即包含以下開示方式： "如此即如彼，如彼即如此； 內在及外在，應離對身貪。" 其意義是：如此具識之不凈，因為壽、暖、識未離去而行走、站立、坐、臥，如彼現在躺在墓地的無識者過去也是因為這些法未離去而存在。如彼現在死屍因為這些法離去而不行走、不站立、不坐、不臥，如此具識者也將因為這些法離去而如是。如此具識者現在不是躺在墓地死去、不是成為膨脹等狀態，如彼現在死屍過去也是如此。而如彼現在無識不凈躺在死屍墓地併成為膨脹等狀態，如此具識者將來也將如是。其中"如此即如彼"是使自己與死屍相等而斷外在的瞋恨。"如彼即如此"是使死屍與自己相等而斷內在的貪慾。以何種方式使兩者平等，了知那個而斷兩邊的愚癡。 "見外在的"即見外在墓地等處膨脹等十種不凈。為什麼說"依九種厭惡"？難道不是應當從最後生計、在得失缽食時生起恐懼貪著等、產生食的昏沉、增長蟲類等方面來省察食物的厭惡性嗎？因為這樣說："諸比丘，生計中這是最下等的，即是行乞，在世間這是最惡的，即是手持缽而行乞。未得缽食而恐懼，得到缽食而貪著、迷醉、耽溺，不見過患，無出離慧而受用。所食的食物有時會給某些人帶來死亡或死亡般的痛苦。" 會說"依靠它生活的有三十二種蟲類如'苦蟲'等"嗎？回答：首先，最下等生計應當爲了凈化心的污染，在修習業處之前就當思惟"愿我不如燒木"。同樣，在得失缽食時生起恐懼貪著等的防止，對於有省察的清凈戒者來說因為那些都不存在而不需要預先作。食的昏沉應當理解為不確定的，包含在受用中。而蟲類的增長應當包括在內，或者已經包括在"依九種厭惡"中，因為沒有作限定。或者應當以此方式理解其他的包含在此中，因為這裡所意指的是隨機會而省察厭惡性。 這樣做時，應當知道在清凈道論中說明十種厭惡性：即行走、尋求、受用、貯藏、儲存、未消化、已消化、果報、流出、涂染。這樣依十種說厭惡而在此說"九種"並不矛盾，因為涂染包含在受用等中，不另外說它。在清凈道論中...

1.304) pana sammakkhanaṃ paribhogādīsu labbhamānampi nissandavasena visesato paṭikūlanti dassetuṃ sabbapacchā ṭhapitā.

Ukkaṇṭhitasaññāya samannāgatoti tīsu bhavesu aruccanavasena pavattāya vipassanāpaññāya samannāgato. Nibbidānupassanā hesā saññāsīsena vuttā. Sesamettha uttānameva.

Asubhasuttavaṇṇanā niṭṭhitā.

4-6. Paṭhamakhamasuttādivaṇṇanā

164-166. Catutthe padhānakaraṇakāle sītādīni nakkhamati na sahatīti akkhamā. Khamati sahati abhibhavatīti khamā. Indriyadamanaṃ damā. 『『Uppannaṃ kāmavitakkaṃ nādhivāsetī』』tiādinā (ma. ni. 1.26; a. ni. 4.14; 6.58) nayena vitakkasamanaṃ samāti āha 『『akusalavitakkānaṃ vūpasamanapaṭipadā』』ti. Nidassanamattañcetaṃ, sabbesampi kilesānaṃ samanavasena pavattā paṭipadā samā. Pañcamachaṭṭhāni uttānatthāneva.

Paṭhamakhamasuttādivaṇṇanā niṭṭhitā.

7-8. Mahāmoggallānasuttādivaṇṇanā

167-168. Sattamaṭṭhamesu mahāmoggallānattherassātiādinā moggallānattherassa heṭṭhā tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa dukkhapaṭipadakhippābhiññabhāvo vutto, sāriputtattherassa pana heṭṭhimānaṃ tiṇṇaṃ maggānaṃ sukhapaṭipadadandhābhiññabhāvo, arahattamaggassa ca sukhapaṭipadakhippābhiññabhāvo dassito. Yaṃ pana vuttaṃ visuddhimagge (visuddhi. 2.801) 『『buddhānaṃ pana cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, tathā dhammasenāpatissa. Mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño ahosi, upari tayo dukkhapaṭipadadandhābhiññā』』ti. Yañca vuttaṃ aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1476) 『『tathāgatassa hi sāriputtattherassa ca cattāropi maggā sukhapaṭipadakhippābhiññāva ahesuṃ, mahāmoggallānattherassa pana paṭhamamaggo sukhapaṭipadakhippābhiñño upari tayo dukkhapaṭipadakhippābhiññā』』ti, taṃ sabbaṃ aññamaññaṃ nānulometi. Imāya pāḷiyā imāya ca aṭṭhakathāya na sameti, tasmā vīmaṃsitabbametaṃ. Taṃtaṃbhāṇakānaṃ vā matena tattha tattha tathā tathā vuttanti gahetabbaṃ.

Mahāmoggallānasuttādivaṇṇanā niṭṭhitā.

1. Sasaṅkhārasuttavaṇṇanā

我來直譯這段巴利文： 1.304. 然而在清凈道論中，雖然涂染可在受用等中獲得，但爲了顯示它依流出特別厭惡，所以放在最後。 "具有厭離想"即具有依三有不喜而轉起的觀慧。這是以想為主而說的厭離觀。此中其餘意義明顯。 不凈經註釋完畢。 4-6.. 第一忍經等註釋 164-166.. 第四經中，在精進時不忍受、不堪忍寒等為不忍。忍受、堪忍、克服為忍。降伏諸根為調。如"不容忍已生起的欲尋"等方式平息尋為止，所以說"止息不善尋的修行"。這只是舉例，一切煩惱的止息所轉起的修行為止。第五第六經意義明顯。 第一忍經等註釋完畢。 7-8.. 大目犍連經等註釋 167-168.. 第七第八經中，以"大目犍連尊者"等說明目犍連尊者下三道是樂行道遲通，阿羅漢道是苦行道速通，而舍利弗尊者下三道是樂行道遲通，阿羅漢道是樂行道速通。然而在清凈道論中說："諸佛的四道都是樂行道速通，法將(舍利弗)也是如此。而大目犍連尊者的初道是樂行道速通，上面三道是苦行道遲通。"在殊勝義注中說："如來和舍利弗尊者的四道都是樂行道速通，而大目犍連尊者的初道是樂行道速通，上面三道是苦行道速通。"這一切互不相順。與此聖典和此註釋不符，所以這應當考察。或者應當理解是依各誦者的意見在各處如此這般說。 大目犍連經等註釋完畢。 9.. 有行經註釋

1. Navame sasaṅkhārena dukkhena kasirena adhimattapayogaṃ katvāva kilesaparinibbānadhammoti sasaṅkhāraparinibbāyī. Asaṅkhārena appayogena adhimattapayogaṃ akatvāva kilesaparinibbānadhammoti asaṅkhāraparinibbāyī. Dhammānusārī puggalo hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova vikkhambhetuṃ sakkoti. Saddhānusārī puggalo pana dukkhena kasirena kilamanto hutvā vikkhambhetuṃ, tasmā dhammānusārissa pubbabhāgamaggakkhaṇe kilesacchedakaṃ ñāṇaṃ adandhaṃ tikhiṇaṃ sūraṃ hutvā vahati. Yathā nāma tikhiṇena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ maṭṭhaṃ hoti, atisīghaṃ vahati, saddo na suyyati, balavavāyāmakiccaṃ na hoti, evarūpā dhammānusārino pubbabhāgabhāvanā hoti. Saddhānusārino pana pubbabhāgakkhaṇe kilesacchedakaṃ ñāṇaṃ dandhaṃ atikhiṇaṃ asūraṃ hutvā vahati. Yathā nāma kuṇṭhena asinā kadaliṃ chindantassa chinnaṭṭhānaṃ na maṭṭhaṃ hoti, atisīghaṃ na vahati, saddo suyyati, balavavāyāmakiccaṃ icchitabbaṃ hoti, evarūpā saddhānusārino pubbabhāgabhāvanā hoti. Evaṃ santepi nesaṃ kilesakkhaye nānattaṃ natthi, anavasesāva kilesā khīyanti.

Sasaṅkhārasuttavaṇṇanā niṭṭhitā.

1. Yuganaddhasuttavaṇṇanā

2. Dasame samathapubbaṅgamaṃ vipassanaṃ bhāvetīti idaṃ samathayānikassa vasena vuttaṃ. So hi paṭhamaṃ upacārasamādhiṃ vā appanāsamādhiṃ vā uppādeti, ayaṃ samatho. So tañca taṃsampayutte ca dhamme aniccādīhi vipassati, ayaṃ vipassanā, iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati 『『samathapubbaṅgamaṃ vipassanaṃ bhāvetī』』ti. Vipassanāpubbaṅgamaṃ samathaṃ bhāvetīti idaṃ pana vipassanāyānikassa vasena vuttaṃ. So taṃ vuttappakāraṃ samathaṃ asampādetvā pañcupādānakkhandhe aniccādīhi vipassati. Paṭhamo lokuttaramaggo nibbattatīti sotāpattimaggaṃ sandhāya vadati, lokiyamaggavaseneva vā imissā pāḷiyā attho veditabbo. Kathaṃ? Maggo sañjāyati, pubbabhāgiyo lokiyamaggo uppajjati. Āsevati nibbidānupassanāvasena. Bhāveti muccitukamyatāvasena. Bahulīkaroti paṭisaṅkhānupassanāvasena. Āsevati vā bhayatupaṭṭhānādiñāṇavasena. Bhāveti muccitukamyatādiñāṇavasena. Bahulīkaroti vuṭṭhānagāminivipassanāvasena. Saṃyojanāni pahīyanti. Anusayā byantī hontīti maggappaṭipāṭiyā pahīyanti byantī honti.

Dhammuddhaccaviggahitamānasanti obhāsādīsu ariyadhammoti pavattaṃ uddhaccaṃ vikkhepo dhammuddhaccaṃ , tena dhammuddhaccena vipassanāvīthito uggamanena virūpaṃ gahitaṃ pavattiyamānaṃ dhammuddhaccaviggahitamānasaṃ. Vuttañhetaṃ –

『『Dhammuddhaccaviggahitamānasaṃ hoti, aniccato manasi karoti, obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjati, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī』』ti (paṭi. ma.

我來直譯這段巴利文： 169.. 第九經中，有行般涅槃者即以行、以苦、以艱難、作極大努力而證得煩惱寂滅法。無行般涅槃者即無行、少努力、不作極大努力而證得煩惱寂滅法。因為法隨行者在修習時鎮伏煩惱，能不苦不難不疲倦地鎮伏。而信隨行者則苦難疲倦地鎮伏，所以法隨行者在前分道心剎那時斷煩惱的智慧不遲鈍、銳利、勇猛。譬如用銳利的刀砍芭蕉時，砍斷處平滑，極快地切入，聽不到聲音，不需要用大力，法隨行者的前分修習就是這樣。而信隨行者在前分剎那時斷煩惱的智慧遲鈍、不銳利、不勇猛。譬如用鈍刀砍芭蕉時，砍斷處不平滑，不能極快地切入，能聽到聲音，需要用大力，信隨行者的前分修習就是這樣。即使如此，他們在煩惱滅盡上沒有差別，都完全滅盡煩惱。 有行經註釋完畢。 10.. 雙修經註釋 170.. 第十經中,"修習以止為先導的觀"是依止行者而說。他先生起近行定或安止定，這是止。他以無常等觀察那個(定)及與之相應的諸法，這是觀，如此先止后觀。因此說"修習以止為先導的觀"。"修習以觀為先導的止"則是依觀行者而說。他不成就上述的止，而以無常等觀察五取蘊。"第一齣世間道生起"是指預流道而說，或者應當依世間道理解此段經文的意義。如何？道生起，即前分世間道生起。依厭離觀而修習。依欲解脫而修習。依省察觀而多作。或者依現起怖畏智等而修習。依欲解脫智等而修習。依趣向出起觀而多作。結縛斷除，隨眠消除，即依道的次第斷除消除。 "心為法掉舉所執持"即在光明等中轉起為聖法的掉舉散亂為法掉舉，因為那法掉舉而從觀道升起，不正常地執持，轉起為心為法掉舉所執持。因為這樣說： "心為法掉舉所執持，作意無常，光明生起，思惟光明為法，由此散亂掉舉，因為那掉舉而心被執持，不如實了知無常的現起。不如實了知苦......無我的現起。同樣，當作意無常時，智慧生起......乃至......信受、精進、念住、舍、欲求生起，思惟欲求為法，由此散亂掉舉，因為那掉舉而心被執持，不如實了知無常的現起。不如實了知苦......無我的現起。"

2.6). Sesamettha uttānameva.

Yuganaddhasuttavaṇṇanā niṭṭhitā.

Paṭipadāvaggavaṇṇanā niṭṭhitā.

(18) 3. Sañcetaniyavaggo

1. Cetanāsuttavaṇṇanā

我來直譯這段巴利文： 2.6. 此中其餘意義明顯。 雙修經註釋完畢。 道品註釋完畢。 (18) 3.. 思品 1.. 思經註釋

1. Tatiyassa paṭhame kāyasañcetanāhetūti kāyakammanimittaṃ, kāyikassa kammassa kaṭattā upacitattāti attho. Esa nayo sesasañcetanādvayepi. Uddhaccasahagatacetanā pavattivipākaṃ detiyevāti 『『vīsatividhā』』ti vuttaṃ. Tathā vacīsañcetanā manosañcetanāti ettha kāmāvacarakusalākusalavasena vīsati cetanā labbhanti. Idaṃ tathā-saddena upasaṃharati. Apicettha nava mahaggatacetanāpi labbhantīti iminā navahi rūpārūpakusalacetanāhi saddhiṃ manodvāre ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā hontīti dasseti. Avijjāpaccayāvāti idaṃ tāpi cetanā avijjāpaccayāva hontīti dassanatthaṃ vuttaṃ. Yathāvuttā hi ekūnasattati cetanā kusalāpi avijjāpaccayā honti, pageva itarā appahīnāvijjasseva uppajjanato pahīnāvijjassa anuppajjanato.

Yasmā yaṃ taṃ yathāvuttaṃ cetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmampi asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenapi karoti, 『『idaṃ nāma kammaṃ karontopi tassa evarūpo nāma vipāko bhavissatī』』ti evaṃ kammaṃ vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukaronto dārako viya kevalaṃ kammaññeva vijjānanto 『『imassa pana kammassa ayaṃ vipāko』』ti vipākaṃ ajānantopi karoti , tasmā taṃ dassetuṃ 『『sāmaṃ vā ta』』ntiādi vuttaṃ. Parehi anāṇattoti saraseneva vattamāno. Jānantoti anussavādivasena jānanto.

Nanu ca khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyakammādayo na hontīti? Avipākattā. Khīṇāsavena hi katakammaṃ neva kusalaṃ hoti nākusalaṃ, avipākaṃ hutvā kiriyāmatte tiṭṭhati. Tenassa te kāyādayo na honti. Tenevāha 『『khīṇāsavassa kāyena karaṇakammaṃ paññāyatī』』tiādi. Tanti kusalākusalaṃ.

我來直譯這段巴利文： 171.. 第三品第一經中，"由於身思"即因為身業，意思是由於造作和積集身體的業。對於其餘的二種思也是同樣的道理。掉舉相應思一定會給予存續的果報，所以說"二十種"。同樣，在語思和意思中，依欲界善不善而得二十種思。這以"同樣"字來總結。而且此中也得九種廣大思，意思是加上這九種色無色界善思，在意門中有二十九，在三門中有六十九種思。"以無明為緣"這是爲了顯示那些思也都以無明為緣而說。因為如上所說的六十九種思，即使是善的也以無明為緣，何況其他的，因為對未斷無明者才生起，對已斷無明者不生起。 因為如上所說的身行、語行和意行等思的差別，不受他人鼓勵而自己以無行心造作，受他人鼓勵也以有行心造作，了知"造作如此業將有如此果報"而造作，如同孩童在父母禮拜佛塔等時模仿一樣，只知道業而不知"此業有此果報"也造作，所以爲了顯示這些而說"或自己"等。"不受命令"即自然運作。"知道"即依傳聞等而知道。 但是漏盡者也禮拜佛塔、說法、作意業處，為什麼他的身業等不存在呢？因為無果報。漏盡者所作的業既非善也非不善，成為無果報而只是唯作。所以他的那些身等不存在。因此說"漏盡者以身體所作的業顯現"等。"那個"即善不善。

Khiḍḍāya padussantīti khiḍḍāpadosino, khiḍḍāpadosino eva khiḍḍāpadosikā. Khiḍḍāpadoso vā etesaṃ atthīti khiḍḍāpadosikā. Te kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattiyā mahantatāya 『『āhāraṃ paribhuñjimhā na paribhuñjimhā』』tipi na jānanti. Atha ekāhārātikkamato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Kasmā? Kammajatejassa balavatāya karajakāyassa mandatāya. Manussānañhi kammajatejo mando, karajakāyo balavā. Tesaṃ tejassa mandatāya kāyassa balavatāya sattāhampi atikkamitvā uṇhodakaacchayāguādīhi sakkā karajakāyaṃ upatthambhetuṃ. Devānaṃ pana tejo balavā hoti uḷārapuññanibbattattā uḷāragarusiniddhasudhāhārajīraṇato ca. Karajaṃ mandaṃ mudusukhumālabhāvato. Te ekaṃ āhāravelaṃ akkamitvāva saṇṭhāpetuṃ na sakkonti. Yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenapi siñciyamānaṃ pākatikaṃ na hoti vinassatiyeva, evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva na tiṭṭhanti. Katame pana te devāti? 『『Ime nāmā』』ti aṭṭhakathāya vicāraṇā natthi, 『『āhārūpacchedena ātape khittamālā viyā』』ti vuttattā ye keci kabaḷīkārāhārūpajīvino devā evaṃ karonti, te evaṃ cavantīti veditabbā. Abhayagirivāsino panāhu 『『nimmānaratiparanimmitavasavattino te devā, khiḍḍāya padussanamatteneva hete khiḍḍāpadosikāti vuttā』』ti. Ko panettha devānaṃ āhāro, kā āhāravelāti? 『『Sabbesampi kāmāvacaradevānaṃ sudhā āhāro, sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti. Taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana badarappamāṇaṃ sudhāhāraṃ paribhuñjanti. So jivhāyaṃ ṭhapitamattoyeva yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena sattadivasaṃ yāpanasamatthova hotī』』ti vadanti.

Issāpakatattā paduṭṭhena manasā padussantīti manopadosikā. Usūyavasena vā manaso padoso manopadoso, so etesaṃ atthi vināsahetubhūtoti manopadosikā. Akkuddho rakkhatīti kuddhassa so kodho itarasmiṃ akkujjhante anupādāno ekavārameva uppattiyā anāsevano cāvetuṃ na sakkoti, udakantaṃ patvā aggi viya nibbāyati, tasmā akkuddho taṃ cavanato rakkhati. Ubhosu pana kuddhesu bhiyyo bhiyyo aññamaññamhi parivaḍḍhanavasena tikhiṇasamudācāro nissayadahanaraso kodho uppajjamāno hadayavatthuṃ nidahanto accantasukhumālaṃ karajakāyaṃ vināseti, tato sakalopi attabhāvo antaradhāyati. Tenāha 『『ubhosu panā』』tiādi. Tathā cāha bhagavā 『『aññamaññamhi paduṭṭhacittā kilantakāya…pe… cavantī』』ti (dī. ni. 1.47).

Katame tena devā daṭṭhabbāti ettha tenāti paccatte karaṇavacananti āha 『『katame nāma te devā daṭṭhabbā』』ti. Karaṇattheyeva vā etaṃ karaṇavacananti dassento āha 『『tena vā attabhāvenā』』ti. Sesamettha uttānameva.

Cetanāsuttavaṇṇanā niṭṭhitā.

1. Vibhattisuttavaṇṇanā

我來直譯這段巴利文： 因遊戲而毀壞為遊戲毀壞者，遊戲毀壞者即是遊戲毀壞天。或者有遊戲毀壞性的為遊戲毀壞天。據說他們以殊勝福德獲得的巨大自身威光玩樂時，因為那享受的巨大，甚至"我們吃了食物沒有吃食物"也不知道。然後從錯過一餐開始，即使不斷地吃喝也會墮落而不能停止。為什麼？因為業生火界強大而所造色身微弱。因為人的業生火界微弱，所造色身強大。因為他們的火界微弱而身體強大，即使超過七天也能用熱水、稀粥等來支撐所造色身。但是諸天的火界強大，因為由殊勝福德所生，也因為消化殊勝厚重滋潤的甘露食。所造色身微弱，因為柔軟細膩。他們一旦錯過一次食時就不能維持。就像在夏季正午放在熱石上的蓮花或青蓮，即使在傍晚用百罐水澆灌也不能恢復原狀而只會壞滅，同樣地後來即使不斷地吃喝也會墮落而不能停止。但是這些是哪些天神？註釋書中沒有討論"他們是誰"，因為說"如同因斷食而放在陽光下的花環"，應當知道任何依段食而活的諸天如此做，他們就如此墮落。無畏山住者則說："那些天神是化樂天和他化自在天，僅僅因為遊戲毀壞而被稱為遊戲毀壞天。"但是這裡諸天的食物是什麼？食時是什麼？"一切欲界諸天的食物都是甘露，地獄的對上界來說是最殊勝的。他們各自依自己的日子每天享用。有些享用如棗子大小的甘露食。它一放在舌頭上就遍滿全身直到發端和指甲，對他們來說依各自的日子能維持七天"，他們這樣說。 因嫉妒性而以染污心染污為意毀壞天。或者因嫉妒而有意的染污為意染污，他們有這個作為毀壞因而為意毀壞天。"不瞋者守護"即瞋怒者的那個瞋恨在另一方不瞋時，因為無所緣而僅僅一次生起且不熏習，不能使(對方)墮落，如火到達水邊就熄滅，所以不瞋者守護他免於墮落。但在雙方都瞋時，因為彼此增長而成為銳利現行，具有燒燬所依的味的瞋恨生起時，燒燬心所依處，使極其細膩的所造色身毀壞，由此整個自體消失。所以說"但在雙方"等。如是世尊也說："互相心染污，身疲倦...墮落。" "由此應見什麼天神"，此中"由此"是主格中的具格語，所以說"應見什麼名字的天神"。或者顯示這是具格義的具格語而說"或由那個自體"。此中其餘意義明顯。 思經註釋完畢。 2.. 分別經註釋

1. Dutiye atthappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Atthoti cettha saṅkhepato hetuphalaṃ. Tañhi hetuvasena araṇīyaṃ gantabbaṃ pattabbaṃ, tasmā 『『attho』』ti vuccati. Pabhedato pana yaṃ kiñci paccayasamuppannaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā 『『attho』』ti veditabbā , taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. Tenāha 『『pañcasu atthesu pabhedagataṃ ñāṇa』』nti. Ācikkhāmītiādīsu ādito kathento ācikkhati nāma, uddisatīti attho. Tameva uddesaṃ pariyosāpento deseti. Yathāuddiṭṭhamatthaṃ uddisanavasena pakārehi ñāpento ñāpeti. Pakārehi eva tamatthaṃ patiṭṭhāpento paṭṭhapeti. Yathāuddiṭṭhaṃ paṭiniddisanavasena vivarati. Vivaṭaṃ vibhajati. Vibhattaatthaṃ hetūdāharaṇadassanehi pākaṭaṃ karonto uttāniṃ karoti.

Tisso paṭisambhidāti dhammaniruttipaṭibhānapaṭisambhidā. Tattha dhammapaṭisambhidā nāma dhammappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ ñāṇaṃ. Dhammoti ca saṅkhepato paccayo. So hi yasmā taṃ taṃ vidahati pavatteti ceva pāpeti ca, tasmā 『『dhammo』』ti vuccati. Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā 『『dhammo』』ti veditabbā, taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. Niruttippabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ niruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti. Idaṃ vuttaṃ hoti – atthe ca dhamme ca yā sabhāvanirutti, taṃ sabhāvaniruttiṃ saddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidāti.

我來直譯這段巴利文： 172.. 第二經中，能標識、顯明、確立義理差別的智慧，是通達義理差別的義無礙解。此中"義"簡要來說是因果。因為它是依因而應當趣向、到達、證得的，所以稱為"義"。詳細來說，應當了知任何緣生法、涅槃、所說義、果報、唯作這五法為"義"，對那義省察時，通達那義差別的智慧是義無礙解。所以說"通達五種義的智慧"。在"我宣說"等中，從開始講說稱為宣說，意思是開示。完成那開示稱為說示。以開示方式用種種方法使了知稱為使了知。以種種方法使那義建立稱為建立。如所開示以重述方式開顯。分別已開顯的。以因緣和譬喻的顯示使已分別的義明顯稱為使明瞭。 三無礙解即法、詞、辯無礙解。此中法無礙解即是能標識、顯明、確立法差別的智慧。"法"簡要來說是緣。因為它使那個那個安排、運轉和達到，所以稱為"法"。詳細來說，應當了知任何能生果的因、聖道、所說、善、不善這五法為"法"，對那法省察時，通達那法差別的智慧是法無礙解。詞無礙解是能標識、顯明、確立詞差別的、通達詞言說差別的智慧。這是說 - 對於義和法的自性語言，以那自性語言聲音為所緣而省察時，通達那自性語言言說差別的智慧是詞無礙解。<.Assistant>

Evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā. Kasmā? Yasmā saddaṃ sutvā 『『ayaṃ sabhāvaniruttī』』ti jānanti. Paṭisambhidāppatto hi 『『phasso』』ti vutte 『『ayaṃ sabhāvaniruttī』』ti jānāti, 『『phassā』』ti vā 『『phassa』』nti vā vutte pana 『『ayaṃ asabhāvaniruttī』』ti jānāti. Vedanādīsupi eseva nayo. Aññaṃ panesa nāmākhyātaupasaggabyañjanasaddaṃ jānāti na jānātīti? Yadaggena saddaṃ jānitvā 『『ayaṃ sabhāvanirutti, ayaṃ asabhāvaniruttī』』ti jānāti, tadaggena tampi jānissatīti. Taṃ pana 『『nayidaṃ paṭisambhidākicca』』nti paṭikkhipitvā idaṃ vatthu kathitaṃ –

Tissadattatthero kira bodhimaṇḍe suvaṇṇasalākaṃ gahetvā 『『aṭṭhārasasu bhāsāsu katarabhāsāya kathemī』』ti pavāresi. Taṃ pana tena attano uggahe ṭhatvā pavāritaṃ, na paṭisambhidāya ṭhitena. So hi mahāpaññatāya taṃ taṃ bhāsaṃ kathāpetvā uggahetvā evaṃ pavāresi. 『『Bhāsaṃ nāma sattā uggaṇhantī』』ti vatvā panettha idaṃ kathitaṃ. Mātāpitaro hi daharakāle kumārake mañce vā pīṭhe vā nipajjāpetvā taṃ taṃ kathayamānā tāni tāni kiccāni karonti. Dārakā tesaṃ taṃ taṃ bhāsaṃ vavatthāpenti 『『iminā idaṃ vutta』』nti. Gacchante gacchante kāle sabbampi bhāsaṃ jānanti. Mātā damiḷī, pitā andhako. Tesaṃ jāto dārako sace mātukathaṃ paṭhamaṃ suṇāti, damiḷabhāsaṃ bhāsissati. Sace pitukathaṃ paṭhamaṃ suṇāti, andhakabhāsaṃ bhāsissati. Ubhinnampi pana kathaṃ assuṇanto māgadhabhāsaṃ bhāsissati. Yopi agāmake mahāaraññe nibbatto, tattha añño kathento nāma natthi. Sopi attano dhammatāya vacanaṃ samuṭṭhāpento, māgadhabhāsameva bhāsissati. Niraye, tiracchānayoniyaṃ, pettivisaye, manussaloke, devaloketi sabbattha māgadhabhāsāva ussannā, sesā oṭṭakirātaandhakayonakadamiḷabhāsādikā aṭṭhārasa bhāsā parivattanti, kālantarena aññathā honti ca nassanti ca.

Ayamevekā yathābhuccabrahmavohāraariyavohārasaṅkhātā māgadhabhāsā na parivattati. Sā hi katthaci kadāci parivattantīpi na sabbattha sabbadā sabbathāva parivattati, kappavināsepi tiṭṭhatiyeva. Sammāsambuddhopi hi tepiṭakaṃ buddhavacanaṃ tantiṃ āropento māgadhabhāsāya eva āropesi. Kasmā? Evañhi āharituṃ sukhaṃ hoti. Māgadhabhāsāya hi tantiṃ āruḷhassa buddhavacanassa paṭisambhidāppattānaṃ sotapathāgamanameva papañco. Tena saṅghaṭitamatteneva nayasatena nayasahassena attho upaṭṭhāti. Aññāya bhāsāya tantiṃ āruḷhakaṃ sodhetvā uggahetabbaṃ hoti, bahumpi uggahetvā pana puthujjanassa paṭisambhidāppatti nāma natthi, ariyasāvako nopaṭisambhidāppatto nāma natthi.

我來直譯這段巴利文： 如此這詞無礙解是以聲音為所緣，不是以概念為所緣。為什麼？因為聽了聲音後知道"這是自性語言"。獲得無礙解者聽到"phasso(觸)"時知道"這是自性語言"，聽到"phassā"或"phassa"時則知道"這是非自性語言"。對受等也是同樣的道理。但是他知道或不知道其他名詞、動詞、字首、子音的聲音嗎？就如同知道聲音後知道"這是自性語言，這是非自性語言"一樣，也會知道那個。但是否定說"這不是無礙解的作用"而講述這個故事： 據說帝須達多長老在菩提道場拿著金針宣佈說："我用十八種語言中的哪一種語言說呢？"但那是他依自己所學而宣佈的，不是依無礙解而宣佈。因為他以大智慧使人說各種語言後學習而如此宣佈。說"眾生學習所謂的語言"后講述這個。父母在孩子幼小時讓他們躺在床上或椅子上，一邊說著各種話一邊做各種事。孩子們確定他們的各種語言"這個說這個"。隨著時間推移，他們就知道一切語言。母親是達米羅人，父親是安達克人。他們的孩子如果先聽母親說話，就會說達米羅語。如果先聽父親說話，就會說安達克語。但如果都不聽他們說話，就會說摩揭陀語。即使生在沒有村落的大森林裡，那裡沒有其他說話的人，他也會依自己的本性發出聲音，說摩揭陀語。在地獄、畜生界、餓鬼界、人界、天界等一切處摩揭陀語最盛行，其餘的奧特、基拉特、安達克、希臘、達米羅等十八種語言變化，隨時間改變和消失。 唯有這稱為如實梵語、聖語的摩揭陀語不變化。因為它即使在某處某時有變化，也不是在一切處、一切時、一切方面都變化，即使在劫毀時也存在。正等正覺者結集三藏佛語時也用摩揭陀語結集。為什麼？因為這樣容易引導。因為對於用摩揭陀語結集的佛語，獲得無礙解者只需進入聽聞之道。僅僅與之接觸就以百種、千種方法顯現意義。用其他語言結集的要檢查後學習，即使學習很多，凡夫也不能獲得無礙解，而聖弟子沒有不獲得無礙解的。

Paṭibhānappabhedassa sallakkhaṇavibhāvanavavatthānakaraṇasamatthaṃ paṭibhāne pabhedagataṃ ñāṇaṃ paṭibhānapaṭisambhidā. Atthadhammādivisayesu hi tīsu ñāṇesu 『『imāni ñāṇāni idamatthajotakānī』』ti (vibha. 725-731) evaṃ pavattañāṇassetaṃ adhivacanaṃ. Imā pana catasso paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti, pañcahi kāraṇehi visadā hontīti veditabbā. Katamesu dvīsu? Sekkhabhūmiyañca asekkhabhūmiyañca, tattha sāriputtattherassa mahāmoggallānattherassa mahākassapattherassa mahākaccāyanattherassa mahākoṭṭhikattherassāti asītiyāpi mahātherānaṃ paṭisambhidā asekkhabhūmiyaṃ pabhedagatā. Ānandattherassa, cittassa gahapatino, dhammikassa upāsakassa, upālissa gahapatino, khujjuttarāya upāsikāyāti evamādīnaṃ paṭisambhidā sekkhabhūmiyaṃ pabhedagatāti imāsu dvīsu bhūmīsu pabhedaṃ gacchanti. Pabhedo nāma maggehi adhigatānaṃ paṭisambhidānaṃ pabhedagamanaṃ.

Katamehi pañcahi kāraṇehi paṭisambhidā visadā hontīti? Adhigamena, pariyattiyā, savanena , paripucchāya, pubbayogena. Tattha adhigamo nāma arahattaṃ. Tañhi pattassa paṭisambhidā visadā honti. Savanaṃ nāma dhammassavanaṃ. Sakkaccaṃ suṇantassa hi paṭisambhidā visadā honti. Paripucchā nāma aṭṭhakathā. Uggahitapāḷiyā atthaṃ kathentassa hi paṭisambhidā visadā honti. Pubbayogo nāma pubbayogāvacaratā haraṇapaccāharaṇanayena parihaṭakammaṭṭhānatā. Pubbayogāvacarassa hi paṭisambhidā visadā honti.

Etesu pana pariyatti, savanaṃ, paripucchāti imāni tīṇi pabhedasseva balavakāraṇāni, pubbayogo adhigamassa balavapaccayo. Pabhedassa hoti na hotīti? Hoti, na pana yathā adhigamassa balavapaccayo hoti, tathā pabhedassa. Pariyattisavanaparipucchā hi pubbe hontu vā mā vā, pubbayogena pana pubbe ceva etarahi ca saṅkhārasammasanaṃ vinā paṭisambhidādhigamo nāma natthi. Ime pana dvepi ekato hutvā paṭisambhidā upatthambhetvā visadā hontīti.

Vibhattisuttavaṇṇanā niṭṭhitā.

3-4. Mahākoṭṭhikasuttādivaṇṇanā

173-4. Tatiye phassāyatanānanti ettha ākaraṭṭho āyatanasaddoti āha 『『phassākarāna』』ntiādi. 『『Suvaṇṇāyatanaṃ, rajatāyatana』』ntiādīsu ākaropi 『『āyatana』』nti vutto, sañjātisamosaraṇādivasenapi āyatanaṭṭho labbhatiyeva. Mā-iti paṭisedhe nipāto. Svāyaṃ channaṃ phassāyatanānaṃ asesaṃ virāganirodhā atthaññaṃ vacanaṃ kiñcīti sandhāyāhāti āha 『『mā bhaṇīti attho』』ti. Pañcaphassāyatanāni niruddhānīti cakkhādīnañca tattha abhāvaṃ sandhāya vadati. Chaṭṭhassāti manāyatanassa. Catutthe natthi vattabbaṃ.

Mahākoṭṭhikasuttādivaṇṇanā niṭṭhitā.

5-6. Upavāṇasuttādivaṇṇanā

175-

我來直譯這段巴利文： 辯無礙解是能標識、顯明、確立辯才差別的、通達辯才差別的智慧。對於義、法等三種對象的智慧,"這些智慧能照明此義"，這是如此運作的智慧的別名。應當了知這四種無礙解在兩處獲得差別，由五種因緣而清晰。哪兩處？學地和無學地。其中舍利弗長老、大目犍連長老、大迦葉長老、大迦旃延長老、大拘絺羅長老等八十大長老的無礙解在無學地獲得差別。阿難長老、質多居士、法施優婆塞、優波離居士、跛腳烏塔拉優婆夷等人的無礙解在學地獲得差別,如是在這兩地獲得差別。所謂差別即是由道所證得的無礙解獲得差別。 由哪五種因緣無礙解成為清晰？證得、學習、聽聞、詢問、宿修。其中證得即是阿羅漢果。獲得它者無礙解清晰。聽聞即是聽聞法。恭敬聽聞者無礙解清晰。詢問即是義釋。對已學習的經文解說其義者無礙解清晰。宿修即是宿世修習,以往返方法修習業處。宿世修習者無礙解清晰。 在這些中,學習、聽聞、詢問這三種是差別的強力因緣,宿修是證得的強力緣。對差別有或無？有,但不像它是證得的強力緣那樣是差別的(強力緣)。因為學習、聽聞、詢問在過去有或無都可以,但是沒有宿修,不論過去還是現在,離開觀察諸行就沒有所謂的無礙解證得。這兩者一起支援無礙解而清晰。 分別經註釋完畢。 3-4.. 大拘絺羅經等註釋 173-4.. 第三經中"觸處"，此中處字有礦藏義，所以說"觸的礦藏"等。在"金礦、銀礦"等中礦藏也稱為"處",以生起、會合等方式也得到處的義。"mā"(勿)是否定的不變詞。它是指"從六觸處的無餘離貪滅盡而有其他某種說"而說,所以說"意思是勿說"。說"五觸處已滅"是指眼等在那裡不存在。"第六"即意處。第四經中無可說。 大拘絺羅經等註釋完畢。 5-6.. 優波婆那經等註釋 175-;

175-6. Pañcame vijjāyāti dibbacakkhupubbenivāsānussatiāsavakkhayañāṇasaṅkhātāya tividhāya vijjāya, aṭṭhavidhāya vā. Aṭṭhavidhāpi hi vijjā vipassanāñāṇena manomayiddhiyā ca saha abhiññā pariggahetvā vuttā. Pannarasadhammabhedena caraṇena samannāgatoti sīlasaṃvaro, indriyesu guttadvāratā, bhojane mattaññutā, jāgariyānuyogo, saddhā, hirī, ottappaṃ, bāhusaccaṃ, vīriyaṃ, sati, paññā, cattāri rūpāvacarajjhānānīti evaṃ pannarasabhedena caraṇadhammena samannāgato. Imeyeva hi pannarasa dhammā yasmā etehi carati ariyasāvako gacchati amataṃ disaṃ, tasmā 『『caraṇa』』nti vuttā. Chaṭṭhe natthi vattabbaṃ.

Upavāṇasuttādivaṇṇanā niṭṭhitā.

1. Rāhulasuttavaṇṇanā

2. Sattame pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena, kakkhaḷaṭṭhena, pharusaṭṭhena ekalakkhaṇā pathavīdhātu evāti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. Kasmā? Bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggāhā hoti, yathā kiṃ? Dantena goṇena saddhiṃ yojito adanto katipāhameva visukāyati vipphandati, atha na cirasseva damathaṃ upeti, evaṃ ajjhattikaṃ bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanabhāvena upaṭṭhāti, atha na cirenevassā acetanabhāvo pākaṭo hoti dhātumattatāya dassanato. Netaṃ mama…pe… daṭṭhabbanti taṃ ubhayampi 『『na etaṃ mama, na esohamasmi, na eso me attā』』ti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yathābhūtanti yathāsabhāvaṃ. Tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhamanattāti evaṃ daṭṭhabbanti attho. Yasmā 『『netaṃ mama, nesohamasmi, na meso attā』』ti passanto neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā vuttaṃ 『『catukoṭikasuññatā nāma kathitā』』ti.

Rāhulasuttavaṇṇanā niṭṭhitā.

1. Jambālīsuttavaṇṇanā

我來幫您翻譯這些巴利文文獻。我會按照您的要求進行直譯,保持完整性,並在適當時註明現代地名。 第175-6段：在第五經中,"明"指天眼、宿命隨念、漏盡智這三種明,或八種明。八種明是指連同觀智和意生神通在內的神通。具足十五種行法,即:護持戒律、守護根門、飲食知量、常修警寤、具信、具慚、具愧、多聞、精進、正念、智慧,以及四種色界禪那。這十五種法被稱為"行",因為通過這些法,聖弟子行進、趨向不死之境。第六經中無需解說。 優婆摩那經等註釋完畢。 第7. 羅睺羅經註釋 第177段：第七經中"地界確實是"這句話表明,通過堅固性、粗硬性、粗糙性這些共同特徵,內在和外在的地界是相同的。為什麼要這樣說呢？外在地界的無情性是明顯的,而內在地界的無情性則不明顯。因此,若將內在地界與外在地界等同看待,就容易理解它們都是無情的。這就像什麼呢？就像未馴服的牛與已馴服的牛配對時,開始幾天會躁動不安,但不久就會變得馴服。同樣地,當人們將內在地界與外在地界視為相同時,最初幾天會感覺到它的無情性,之後不久就會因見到它僅僅是界的本質而明顯理解其無情性。"這不是我的"等等應當如實以正慧觀察,即對這兩種地界都應當如實以正慧觀察:"這不是我的,這不是我,這不是我的自我。"如實,即依其本性。因為它具有無常等性質,所以應當觀察它是無常、苦、無我的。由於觀察"這不是我的,這不是我,這不是我的自我"時,既不在任何處見到自我,也不見到應將它歸屬於他人的任何性質,也不見到應將他人的自我歸屬於自己的任何性質,因此說"這是在講四重空性"。 羅睺羅經註釋完畢。 第8. 泥潭經註釋

1. Aṭṭhame santanti aṅgasantatāya ceva ārammaṇasantatāya ca kamanīyaṃ manoharaṃ. Cetovimuttinti rūpārūpāvacaraṃ cittavimuttiṃ. Tenevāha 『『aṭṭhannaṃ samāpattīnaṃ aññataraṃ samāpatti』』nti. Lepamakkhitenāti lākhāmakkhitena. Pāripanthike asodhetvāti kāmacchandādipāripanthike asodhetvā. Yo hi kāmādīnavapaccavekkhaṇādīhi kāmacchandaṃ na suṭṭhu vikkhambhetvā kāyappassaddhivasena duṭṭhullaṃ suppaṭippassaddhaṃ akatvā ārambhadhātumanasikārādivasena thinamiddhaṃ na suṭṭhu paṭivinodetvā samathanimittamanasikārādivasena uddhaccakukkuccaṃ na samūhataṃ katvā aññepi samādhiparipanthe dhamme na suṭṭhu sodhetvā jhānaṃ samāpajjati. So asodhitaṃ āsayaṃ paviṭṭhabhamaro viya asuddhaṃ uyyānaṃ paviṭṭharājā viya ca khippameva nikkhamati. Yo pana samādhiparipanthe dhamme suṭṭhu visodhetvā jhānaṃ samāpajjati, so suvisodhitaṃ āsayaṃ paviṭṭhabhamaro viya suparisuddhaṃ uyyānaṃ paviṭṭharājā viya ca sakalampi divasabhāgaṃ antosamāpattiyaṃyeva hoti.

Āyamukhānīti naditaḷākakandarapadarādito āgamanamaggā. Te ca kandarāyevāti āha 『『catasso pavisanakandarā』』ti. Apāyamukhānīti apagamanamaggā. Apenti apagacchanti etehīti hi apāyā, te eva mukhānīti apāyamukhāni. Tāni ca udakanikkhamanacchiddānīti āha 『『apavāhanacchiddānī』』ti, apāyasaṅkhātāni udakanikkhamanacchiddānīti attho. Sesaṃ suviññeyyameva.

Jambālīsuttavaṇṇanā niṭṭhitā.

1. Nibbānasuttavaṇṇanā

我來幫您翻譯這段巴利文。 第178.段：第八經中,"寂靜"是指因身心寂靜和所緣寂靜而令人愉悅、吸引人心。"心解脫"是指色界和無色界的心解脫。因此說"八種定中的任何一種定"。"塗抹"是指塗抹漆料。"不清除障礙"是指不清除欲貪等障礙。如果有人不通過觀察慾望過患等方法來徹底壓制欲貪,不通過身心輕安來完全止息粗重,不通過精進界作意等方法來徹底驅除昏沉睡眠,不通過修習止相作意等方法來去除掉舉惡作,也不徹底清除其他妨礙定的法而入定。這樣的人就像進入未清理的蜂巢的蜜蜂,或像進入不清潔花園的國王,很快就會出來。但是如果有人徹底清除妨礙定的法而入定,這樣的人就像進入已清理好的蜂巢的蜜蜂,或像進入清潔花園的國王,能夠整天都安住在定中。 "入口"是指從河流、水池、山洞、裂縫等處進入的道路。這些就是山洞,因此說"四個進入的山洞"。"出口"是指出去的道路。因為從這些地方流出、流走,所以稱為出口。這些是水流出的孔道,因此說"排水孔",意思是作為出口的水流出孔道。其餘的容易理解。 泥潭經註釋完畢。 第9. 涅槃經註釋

1. Navame abhidhamme vuttanayenāti –

『『Katamā hānabhāginī paññā? Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā, tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā』』ti (vibha. 799) –

Ādinā vibhaṅge vuttanayena evamattho veditabbo.

Tattha paṭhamassa jhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatāsaññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti tudanti codenti. Tassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā hāyati parihāyati, tasmā 『『hānabhāginī paññā』』ti vuttā. Tadanudhammatāti tadanurūpasabhāvā. Sati santiṭṭhatīti idaṃ micchāsatiṃ sandhāya vuttaṃ, na sammāsatiṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā abhinandamānā nikanti uppajjati, tassa nikantivasena paṭhamajjhānapaññā neva hāyati na vaḍḍhati, ṭhitikoṭṭhāsikā hoti. Tena vuttaṃ 『『ṭhitibhāginī paññā』』ti. Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasikaroto ārammaṇavasena avitakkasahagatā saññāmanasikārā. Samudācarantīti paguṇato paṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya tudanti codenti, tassa upari dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya 『『visesabhāginī』』ti vuttā.

Nibbidāsahagatāti taṃyeva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgabhede vattante nibbindati ukkaṇṭhati, tasmā 『『nibbidā』』ti vuccati. Samudācarantīti nibbānasacchikiriyatthāya tudanti codenti. Virāgūpasañhitāti virāgasaṅkhātena nibbānena upasaṃhitā. Vipassanāñāṇañhi sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātunti pavattito 『『virāgūpasaṃhita』』nti vuccati. Taṃsampayuttasaññāmanasikārāpi virāgūpasaṃhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena sā paṭhamajjhānapaññā ariyamaggappaṭivedhassa padaṭṭhānatāya 『『nibbedhabhāginī』』ti vuttāti.

Nibbānasuttavaṇṇanā niṭṭhitā.

1. Mahāpadesasuttavaṇṇanā

2. Dasame mahāokāseti mahante okāse mahantāni dhammassa patiṭṭhāpanaṭṭhānāni. Yesu patiṭṭhāpito dhammo nicchīyati asandehato. Kāni pana tāni? Āgamanavisiṭṭhāni suttotaraṇādīni. Dutiyavikappe apadisīyantīti apadesā, mahantā apadesā etesanti mahāpadesā. 『『Sammukhā metaṃ, āvuso, bhagavato suta』』ntiādinā kenaci ābhatassa dhammoti vinicchayane kāraṇaṃ. Kiṃ pana tanti? Tassa yathābhatassa suttotaraṇādi eva. Yadi evaṃ kathaṃ cattāroti? Yasmā dhammassa dve sampadāyo satthā sāvako ca. Tesu sāvakā saṅghagaṇapuggalavasena tividhā. Evamimamhā mayāyaṃ dhammo paṭiggahitoti apadisitabbānaṃ bhedena cattāro. Tenāha 『『sammukhā metaṃ, āvuso, bhagavato suta』』ntiādi. Tathā ca vuttaṃ nettiyaṃ (netti.

我來 助您翻譯這段巴利文。 第179.段：第九經中"依阿毗達摩所說方法"是指： "什麼是退分慧？對於已得第一禪那者,與欲相應的想和作意現行時，是退分慧；與此相應的念安住時，是住分慧；與無尋相應的想和作意現行時，是勝進分慧；與厭離相應的想和作意現行時，與離欲相應的是通達分慧。"——如《分別論》中所說的方法,應當如此理解其意義。 其中,"已得第一禪那者"是指那位已獲得尚未熟練的第一禪那的人。"與欲相應的想和作意現行"是指從禪那出來后,由於所緣而與欲相應的想和作意生起,刺激,催促。由於這些趨向欲的想和作意的影響,第一禪那的智慧減退、衰退,因此稱為"退分慧"。"與此相應"是指與此相應的性質。"念安住"這是就邪念而說,不是正念。因為對於某人來說,與第一禪那相應的性質,是指見到第一禪那的寂靜、殊勝而生起愛著、歡喜、渴求,由於這渴求的影響,第一禪那的智慧既不退減也不增長,處於停滯狀態。因此說"住分慧"。"與無尋相應"是指以無尋的第二禪那為寂靜、殊勝而作意時,所緣與無尋相應的想和作意。"現行"是指從熟練的第一禪那出來后,爲了證得第二禪那而刺激、催促,由於向上趨向第二禪那的想和作意的影響,那第一禪那的智慧成為殊勝的第二禪那生起的基礎,因此稱為"勝進分慧"。 "與厭離相應"是指對於那位已得第一禪那者,從禪那出來后與稱為厭離的觀智相應。因為觀智在觀察禪支的區別時會生起厭離、不滿,所以稱為"厭離"。"現行"是指爲了證悟涅槃而刺激、催促。"與離欲相關"是指與稱為離欲的涅槃相關。因為觀智以"依此道能證悟離欲涅槃"而轉起,所以稱為"與離欲相關"。與之相應的想和作意也稱為與離欲相關。由於這些想和作意的影響,那第一禪那的智慧成為證悟聖道的基礎,因此稱為"通達分慧"。 涅槃經註釋完畢。 第10. 大處經註釋 第180.段：第十經中"大處"是指偉大的場所,即法的重要建立處。在這些處所中建立的法能無疑地被確定。這些是什麼呢？就是以傳承為特徵的經典傳承等。在第二種解釋中,"被指示"為處,大的處為大處。這是指當有人說"朋友,我親自從世尊處聽到這個"等等時,對所帶來的法進行判定的根據。這根據是什麼呢？就是對所帶來的法進行經典傳承等的考察。如果是這樣,為什麼說是四種呢？因為法有兩種傳承者:導師和弟子。其中弟子又分為僧團、群體、個人三種。這樣,依據"我從這些處得到這個法"的指示對象的差別而成四種。因此說"朋友,我親自從世尊處聽到這個"等。如《導論》中所說

4.18) 『『cattāro mahāpadesā buddhāpadeso, saṅghāpadeso, gaṇāpadeso, puggalāpadeso. Ime cattāro mahāpadesā』』ti. Buddho apadeso etassāti buddhāpadeso. Esa nayo sesesupi. Tenāha 『『buddhādayo…pe… mahākāraṇānī』』ti.

Neva abhinanditabbanti na sampaṭicchitabbaṃ, ganthassa sampaṭicchanaṃ nāma savananti āha 『『na sotabba』』nti. Padabyañjanānīti padāni ca byañjanāni ca, atthapadāni byañjanapadāni cāti attho. Pajjati attho etehīti padāni, akkharādīni byañjanapadāni. Pajjitabbato padāni, saṅkāsanādīni atthapadāni. 『『Aṭṭhakathāyaṃ padasaṅkhātāni byañjanānīti byañjanapadāneva vuttānī』』ti keci. Atthaṃ byañjentīti byañjanāni, byañjanapadāni. Tehi byañjitabbato byañjanāni, atthapadānīti ubhayasaṅgahato. Imasmiṃ ṭhāneti tenābhatasuttassa imasmiṃ padese. Pāḷi vuttāti kevalo pāḷidhammo vutto. Attho vuttoti pāḷiyā attho vutto niddiṭṭho. Anusandhi kathitoti yathāraddhadesanāya uparidesanāya ca anusandhānaṃ kathitaṃ, sambandho kathito. Pubbāparaṃ kathitanti pubbena paraṃ avirujjhanañceva visesaṭṭhānañca kathitaṃ pakāsitaṃ. Evaṃ pāḷidhammādīni sammadeva sallakkhetvā gahaṇaṃ sādhukaṃ uggahaṇanti āha 『『suṭṭhu gahetvā』』ti. Sutte otāretabbānīti ñāṇena sutte ogāhetvā tāretabbāni. Taṃ pana ogāhetvā taraṇaṃ tattha otaraṇaṃ anuppavesanaṃ hotīti vuttaṃ 『『otaritabbānī』』ti. Saṃsandetvā dassanaṃ sandassananti āha 『『vinaye saṃsandetabbānī』』ti.

『『Kiṃ pana taṃ suttaṃ, ko vā vinayo』』ti vicāraṇāyaṃ ācariyānaṃ matibhedamukhena tamatthaṃ dassetuṃ 『『ettha cā』』tiādi vuttaṃ. Vinayoti vibhaṅgapāṭhamāha. So hi mātikāsaññitassa suttassa atthe sūcanato 『『sutta』』nti vattabbataṃ arahati. Vividhanayattā visiṭṭhanayattā ca vinayo, khandhakapāṭho. Evanti evaṃ suttavinayesu pariggayhamānesu vinayapiṭakampi na pariyādiyati parivārapāḷiyā asaṅgahitattā. Suttantābhidhammapiṭakāni vā suttaṃ atthasūcanādiatthasambhavato. Evampīti suttantābhidhammapiṭakāni suttaṃ, vinayapiṭakaṃ vinayoti evaṃ suttavinayavibhāge vuccamānepi. Na tāva pariyādiyantīti na tāva anavasesato pariggayhanti . Kasmāti ceti āha 『『asuttanāmakañhī』』tiādi. Yasmā suttanti imaṃ nāmaṃ anāropetvā saṅgītaṃ jātakādibuddhavacanaṃ atthi, tasmā vuttanayena tīṇi piṭakāni na pariyādiyantīti. Suttanipātaudānaitivuttakāni dīghanikāyādayo viya suttanti nāmaṃ āropetvā asaṅgītānīti adhippāyenettha jātakādīhi saddhiṃ tānipi gahitāni. Buddhavaṃsacariyāpiṭakānaṃ panettha aggahaṇe kāraṇaṃ maggitabbaṃ, kiṃ vā etena magganena. Sabbopāyaṃ vaṇṇanānayo theravādadassanamukhena paṭikkhitto evāti.

Kiṃ atthīti asuttanāmakaṃ buddhavacanaṃ natthiyevāti dasseti. Taṃ sabbaṃ paṭikkhipitvāti 『『suttanti vinayo』』tiādinā vuttasaṃvaṇṇanāyaṃ 『『nāyamattho idhādhippeto』』ti paṭisedhetvā. Vineti etena kileseti vinayo, kilesavinayanūpāyo, so eva kāraṇanti āha 『『vinayo pana kāraṇa』』nti.

我來幫您翻譯這段巴利文。 "四大處:佛處、僧處、眾處、個人處。這就是四大處。"以佛為處的稱為佛處。對其他也是同樣的方法。因此說"佛等是大因"。 "不應歡喜"意為不應接受,因為接受經文就是聽聞,所以說"不應聽"。"詞句"是指詞和句,即含義的詞和文字的詞。由此表達含義故為詞,字母等為文字詞。因為應當被理解故為詞,含義說明等為含義詞。有些人說:"在註釋書中,所謂的詞即是文字詞。"能表達含義的是文字,即文字詞。因為由它們表達,所以是文字,含義詞,這是包含兩者。"在此處"是指在他所帶來的經文的這個部分。"經文已說"是指僅僅說了經文法。"義已說"是指經文的含義已說已示。"關聯已說"是指已說明已開始的教說與後續教說的關聯,已說明連結。"前後已說"是指已說明已顯示與前面不相矛盾及特殊之處。如此善加考察經文法等后獲取,是善好的領受,因此說"善好地獲取"。"應當對照經"是指以智慧深入經文而對照。而那深入對照即是進入其中、滲入,因此說"應當進入"。比較而顯示是顯明,因此說"應當與律對照"。 "什麼是經,什麼是律"在考察時,爲了通過諸阿阇黎見解的差異來顯示其義,所以說"在此"等。"律"是指分別經文。因為它說明稱為母頌的經的含義,所以應當稱為"經"。由於方法多樣和殊勝,所以稱為律,即犍度經文。如此在考察經與律時,連律藏也不完整,因為未包含附隨文。或者因為有指示義等含義,經藏與論藏為經。"如此也"是指即使這樣區分經藏論藏為經、律藏為律。"尚未完整"是指尚未完全包含。對"為什麼"說"因為有未名為經"等。因為有未冠以"經"這個名稱而結集的本生等佛語,所以如上所說的三藏不完整。本已說明經集、優陀那、如是語等與長部等一樣未冠以"經"之名而結集,意思是它們也與本生等一起被採用。但在此未採用佛種性經和行藏的理由應當尋求,或者無需尋求這個。這一切註釋方法都已通過上座部的見解而被否定。 "有什麼"顯示沒有未名為經的佛語。"否定這一切"是指否定"經與律"等所說的註釋,"此處不是這個意思"。"律"是指由此調伏煩惱為律,即調伏煩惱的方法,那就是原因,因此說"律即是原因"。

Dhammeti pariyattidhamme. Sarāgāyāti sarāgabhāvāya kāmarāgabhavarāgaparibrūhanāya. Saṃyogāyāti bhavasaṃyojanāya. Saupādānāyāti caturūpādānūpasaṃhitatāya. Mahicchatāyāti mahicchabhāvāya. Asantuṭṭhiyāti asantuṭṭhabhāvāya. Kosajjāyāti kusītabhāvāya. Saṅgaṇikāyāti kilesasaṅgaṇikavihārāya. Ācayāyāti tividhavaṭṭācayāya. Virāgāyāti sakalavaṭṭato virajjanatthāya. Visaṃyogāyāti kāmarāgādīhi visaṃyujjanatthāya. Anupādānāyāti sabbassapi kammabhavassa aggahaṇāya. Appicchatāyāti paccayappicchatādivasena sabbaso icchāya apagamāya. Santuṭṭhiyāti dvādasavidhasantuṭṭhabhāvāya. Vīriyārambhāyāti kāyikassa ceva cetasikassa ca vīriyassa paggaṇhanatthāya. Vivekāyāti pavivittabhāvāya kāmavivekāditadaṅgavivekādivivekasiddhiyā. Apacayāyāti sabbassapi vaṭṭassa apacayanāya, nibbānāyāti attho. Evaṃ yo pariyattidhammo uggahaṇadhāraṇaparipucchāmanasikāravasena yoniso paṭipajjantassa sarāgādibhāvaparivajjanassa kāraṇaṃ hutvā virāgādibhāvāya saṃvattati, ekaṃsato eso dhammo, eso vinayo sammadeva apāyādīsu apatanavasena dhāraṇato kilesānaṃ vinayanato ca. Satthu sammāsambuddhassa ovādānurūpappavattibhāvato etaṃ satthusāsananti ca jāneyyāsīti attho.

Catusaccatthasūcanaṃ suttanti āha 『『sutteti tepiṭake buddhavacane』』ti. Tepiṭakañhi buddhavacanaṃ saccavinimuttaṃ natthi. Rāgādivinayakāraṇaṃ yathā tena suttapadena pakāsitanti āha 『『vinayeti etasmiṃ rāgādivinayakāraṇe』』ti. Sutte otaraṇañcettha tepiṭakabuddhavacanapariyāpannatāvaseneva veditabbaṃ, na aññathāti āha 『『suttappaṭipāṭiyā katthaci anāgantvā』』ti. Challiṃ uṭṭhapetvāti arogassa mahato rukkhassa tiṭṭhato upakkamena challikāya sakalikāya papaṭikāya vā uṭṭhāpanaṃ viya arogassa sāsanadhammassa tiṭṭhato byañjanamattena tappariyāpannaṃ viya hutvā challisadisaṃ pubbāparaviruddhatādidosaṃ uṭṭhapetvā paridīpetvā. Tādisāni pana ekaṃsato guḷhavessantarādipariyāpannāni hontīti āha 『『guḷhavessantara…pe… paññāyantīti attho』』ti. Rāgādivinayeti rāgādivinayanatthena atadākāratāya apaññāyamānāni chaḍḍetabbāni cajitabbāni na gahetabbāni. Sabbatthāti sabbavāresu.

Mahāpadesasuttavaṇṇanā niṭṭhitā.

Sañcetaniyavaggavaṇṇanā niṭṭhitā.

(19) 4. Brāhmaṇavaggo

1-3. Yodhājīvasuttādivaṇṇanā

181-183. Catutthassa paṭhamādīni uttānatthāneva.

1. Abhayasuttavaṇṇanā

2. Catutthe socatīti citte uppannabalavasokena socati, cittasantāpena anto nijjhāyatīti attho. Kilamatīti tasseva sokassa vasena kāye ca uppannadukkhena kilamati. Paridevatīti sokuddehakavasena taṃ taṃ vippalapanto vācāya paridevati. Urattāḷinti urattāḷaṃ, uraṃ tāḷetvāti attho. Tenāha 『『uraṃ tāḷetvā』』ti. Kaṅkhāvicikicchāti ettha 『『ekamevidaṃ pañcamaṃ nīvaraṇaṃ. Kiṃ nu kho ida』』nti ārammaṇaṃ kaṅkhanato kaṅkhā, 『『idameva vara』』nti nicchetuṃ asamatthabhāvato 『『vicikicchā』』ti vuccati – 『『dhammasabhāvaṃ vicinanto kicchati, vigatā cikicchā』』ti vā katvā.

Abhayasuttavaṇṇanā niṭṭhitā.

1. Brāhmaṇasaccasuttavaṇṇanā

我將按照要求將巴利文直譯成簡體中文,保持完整準確,不省略重複內容,在章節編號後加反斜槓。以下是譯文: 法即是教法。"有貪"是指生起貪慾之狀態,增長欲貪和有貪。"結縛"是指繫縛于生有。"執取"是指與四種執取相應。"大欲"是指欲求極多的狀態。"不知足"是指不滿足的狀態。"懈怠"是指懶惰的狀態。"群居"是指與煩惱共住的狀態。"集起"是指三種輪迴的積集。"離貪"是爲了從一切輪迴中離開。"解脫"是爲了從欲貪等解脫。"無執取"是爲了不再執取任何業有。"少欲"是以少欲資具等方式斷除一切欲求。"知足"是指十二種知足的狀態。"精進"是爲了提起身心的精進。"遠離"是爲了獲得獨處,通過遠離欲樂等暫時的遠離等而成就遠離。"滅盡"是爲了滅盡一切輪迴,即是指涅槃。如是,對於正確修習教法者,通過聽聞、受持、詢問、作意等方式,能成為斷除貪著等的因緣,導向離貪等,這確實是法,這是律,因為它能防護不墮惡趣等,能調伏煩惱。由於隨順正等覺佛陀的教導而行,你應當知道這是佛陀的教法,這是其意義。 "經"指示四聖諦之義,故說"經即是三藏佛語"。因為三藏佛語中沒有離開聖諦的。如何通過經文顯示調伏貪等的因緣,故說"律即是此調伏貪等的因緣"。這裡進入經典應當只依三藏佛語的包含而理解,不應以其他方式,故說"不依經文次第而來"。"剝離外皮"就像對健康的大樹立著時以方便剝離樹皮、薄片或外皮一樣,對健康的教法立在時,僅以文字而似包含于其中,像外皮一樣,剝離顯示前後矛盾等過失。這樣的確實屬於隱密本生等,故說"隱密本生等顯現的意思"。在調伏貪等中,以調伏貪等的意義,因為不顯現其相,應當捨棄、放棄、不取。"一切處"即在一切段落中。 大示教經註釋完畢。 思業品註釋完畢。 (19) 4.婆羅門品 1-3.戰士等經註釋 181-183.第四品的第一等經義顯明。 4.無畏經註釋 184.第四經中,"憂愁"是指因內心生起強烈的憂愁而憂愁,以心的苦惱而內心焦慮的意思。"疲憊"是指由於那憂愁的力量而在身體上生起痛苦而疲憊。"悲嘆"是指因憂愁激動而說種種胡言亂語。"擊胸"即是擊胸,意思是擊打胸部。所以說"擊打胸部"。這裡"疑惑"中,"這第五蓋到底是什麼?"因為對所緣生起懷疑而稱為疑,因為不能確定"這才是好的"而稱為疑惑 - 或者說是"尋求法的自性而苦惱,或者是遠離了醫治"。 無畏經註釋完畢。 5.婆羅門真實經註釋

1. Pañcame etthāti etasmiṃ suññatānupassanādhikāre. Kvacīti katthaci ṭhāne, kāle, dhamme vā. Atha vā kvacīti ajjhattaṃ bahiddhā vā. Attano attānanti sakattānaṃ 『『ayaṃ kho, bho brahmā, mahābrahmā…pe… vasī pitā bhūtabhabyāna』』ntiādinā (dī. ni. 1.42) parehi parikappitaṃ attānañca kassaci kiñcanabhūtaṃ na passatīti dassento 『『kassacī』』tiādimāha. Tattha parassāti parajāti paro purisoti vā evaṃ gahitassa. Na ca mama kvacanīti ettha mama-saddo aṭṭhānappayuttoti āha 『『mama-saddaṃ tāva ṭhapetvā』』ti. Parassa cāti attano aññassa. Paro puriso nāma atthi mamatthāya ṭhito. Tassa vasena mayhaṃ sabbaṃ ijjhatīti ekaccadiṭṭhigatikaparikappitavasena paraṃ attānaṃ tañca attano kiñcanabhūtaṃ na passatīti dassento 『『na ca kvacanī』』tiādimāha. Ettha ca nāhaṃ kvacanīti sakaattano sabbhāvaṃ na passati. Na kassaci kiñcanatasminti sakaattano eva kassaci attaniyataṃ na passati. Na ca mamāti etaṃ dvayaṃ yathārahaṃ sambandhitabbaṃ, atthi-padaṃ paccekaṃ. Na ca kvacani parassa attā atthīti parassa attano abhāvaṃ passati. Tassa parassa attano mama kiñcanatā natthīti parassa attano anattaniyataṃ passati. Evaṃ ajjhattaṃ bahiddhā khandhānaṃ attattaniyasuññatā-suddhasaṅkhārapuñjatā-catukoṭikasuññatāpariggaṇhanena niṭṭhā hoti. Sesamettha suviññeyyameva.

Brāhmaṇasaccasuttavaṇṇanā niṭṭhitā.

1. Ummaggasuttavaṇṇanā

2. Chaṭṭhe ākaḍḍhīyatīti cittavasiko loko tattha tattha upakaḍḍhīyati. Tesaṃyevettha gahaṇaṃ veditabbanti ye apariññātavatthukā cittassa vasaṃ gacchanti, tesaṃyeva gahaṇaṃ. Na hi pariññātakkhandhā pahīnakilesā cittassa vasaṃ gacchanti, cittaṃ pana attano vase vattenti. Saha sīlenāti cārittavārittasīlena saddhiṃ. Pubbabhāgapaṭipadanti dhutaṅgamādiṃ katvā yāva gotrabhuñāṇaṃ, tāva pavattetabbaṃ samathavipassanāsaṅkhātaṃ sammāpaṭipadaṃ. Sesaṃ suviññeyyameva.

Ummaggasuttavaṇṇanā niṭṭhitā.

1. Vassakārasuttavaṇṇanā

我來幫你翻譯這段巴利文： 185.在第五部分中，指的是在空性觀察的這一部分。"某處"是指在某個地方、時間或法。或者"某處"是指內在或外在。"自我的自我"是指自己的自我，就像"這位梵天確實是大梵天…乃至…是眾生之父"等等（長部1.42）這樣，他看不到被他人所設想的自我和任何實質性的東西，因此說"某人的"等等。其中"他人的"是指被認為是其他種族或其他人的。"我的任何"中，"我的"這個詞用在不恰當的地方，所以說"先擱置'我的'這個詞"。"他人的"是指除自己之外的其他人。所謂他人就是為我而存在的。通過他的力量，我一切都能成就，這樣показывая他看不到某些持有見解者所設想的他人之我，以及那對自己而言是實質性的東西，因此說"不在任何處"等等。這裡"我不在任何處"表示看不到自我的存在。"不是任何人的任何東西"表示看不到自我對任何人來說是所屬物。"也不是我的"這兩個詞應根據情況來理解，"存在"這個詞要分別理解。"也不在任何處有他人的自我"表示看到他人之我的不存在。"那個他人之我不是我的任何東西"表示看到他人之我不是所屬物。這樣通過理解內在和外在諸蘊的無我無我所空性、純粹的行蘊性、四重空性而得到完成。這裡其餘的很容易理解。 婆羅門真諦經註釋完畢。 6.邪道經註釋 186.在第六部分中，"被牽引"是指世人被心所支配而被拉向這裡那裡。應當知道這裡只取那些的意思，即那些對事物未能完全了知而隨心所欲的人們。因為已經完全了知諸蘊、已斷煩惱的人不會被心所支配，反而能控制自己的心。"與戒一起"是指與行爲規範和禁戒之戒共同。"前分道"是指從頭陀行開始直到種姓智為止，應當修習的止觀所構成的正確修行道。其餘的很容易理解。 邪道經註釋完畢。 7.雨季住所經註釋

1. Sattame vassakāro brāhmaṇo magadhamahāmattoti ettha vassakāroti tassa brāhmaṇassa nāmaṃ. Mahatiyā issariyamattāya samannāgato mahāmatto. Issariyamattāyāti ca issariyappamāṇenāti attho, issariyena ceva vittūpakaraṇena cāti evaṃ vā ettha attho daṭṭhabbo, upabhogūpakaraṇānipi hi loke 『『mattā』』ti vuccanti. Magadharañño, magadharaṭṭhe vā mahāmattoti magadhamahāmatto. Tudisaññito gāmo nivāso etassāti todeyyo. Tenevāha 『『tudigāmavāsikassā』』ti. Tudigāmavāsitā cassa tattha adhipatibhāvenāti daṭṭhabbā. So hi taṃ gāmaṃ soṇadaṇḍo viya, campaṃ kūṭadanto viya, khāṇumataṃ adhipatibhāvena ajjhāvasati. Mahaddhano hoti pañcacattālīsakoṭivibhavo. Parisatīti parisāyaṃ, janasamūheti attho. Tenāha 『『sannipatitāya parisāyā』』ti. Abhippasannoti ettha abhikkamanattho abhi-saddoti āha 『『atikkamma pasanno』』ti, pasādanīyaṃ ṭhānaṃ atikkamitvā appasādanīyaṭṭhāne pasannoti adhippāyo. Taṃ taṃ kiccaṃ atthaṃ passatīti atthadasā, alaṃ samatthā paṭibalā atthadasā alamatthadasā, alamatthadase atisayantīti alamatthadasatarā. Tenāha 『『atthe passituṃ samatthā』』tiādi. Neva sappurisaṃ na asappurisaṃ jānāti sappurisadhammānaṃ asappurisadhammānañca yāthāvato ajānanato. Sesamettha uttānameva.

Vassakārasuttavaṇṇanā niṭṭhitā.

1. Upakasuttavaṇṇanā

我來 門譯這段巴利文： 187.在第七部分中，"摩揭陀大臣雨季住者婆羅門"這裡，雨季住者是這位婆羅門的名字。具有大權勢地位的稱為大臣。"權勢地位"的意思是權力的程度，或者這裡應當理解為既有權勢又有財富資具，因為在世間使用的資具也稱為"量"。摩揭陀王的，或在摩揭陀國的大臣稱為摩揭陀大臣。住在名為都提的村莊的人稱為都提人。因此說"都提村的居民"。他在那裡是以統治者的身份居住，應當這樣理解。因為他像輸那檀陀統治瞻波城，像庫塔丹多統治佉努村一樣，以統治者的身份居住在那個村莊。他非常富有，擁有四十五俱胝的財富。"在眾中"是指在會眾中，意思是在人群中。因此說"在集會的眾人中"。"深信"這裡的"深"字表示超越的意思，所以說"超越而信"，意思是超越了應當信仰的地方而在不應當信仰的地方產生信仰。能看到這個那個事務的利益稱為見利者，有能力、有才能的見利者稱為善見利者，超過善見利者的稱為更善見利者。因此說"能夠看到利益"等等。既不認識善人也不認識不善人，是因為不如實了知善人法和不善人法。這裡其餘的都很明顯。 雨季住所經註釋完畢。 8.優波迦經註釋

1. Aṭṭhame nibbattivasena nirayaṃ arahati, nirayasaṃvattaniyena vā kammunā niraye niyuttoti nerayiko. Avīcimhi uppajjitvā tattha āyukappasaññitaṃ antarakappaṃ tiṭṭhatīti kappaṭṭho. Nirayūpapattiṃ pariharaṇavasena tikicchituṃ asakkuṇeyyoti atekiccho. Apariyādinnāvāti aparikkhīṇāyeva. Sace hi eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ…pe… cittānupassanaṃ. 『『Iminā puṭṭhe ahaṃ pucchāmī』』ti eko ekaṃ na oloketi, evaṃ santepi tesaṃ vāro paññāyati eva, buddhānaṃ pana vāro na paññāyati. Vidatthicaturaṅgulaṃ chāyaṃ atikkamanato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. Tiṭṭhantu vā evaṃ cattāro. Sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañcindriyesu , aññe pañcabalesu, aññe sattabojjhaṅgesu, aññe aṭṭhamaggaṅgesu pañhe puccheyyuṃ, tampi bhagavā katheyya. Tiṭṭhantu vā ete aṭṭha. Sace aññe sattatiṃsa janā bodhipakkhiyesu pañhe puccheyyuṃ, tampi bhagavā tāvadeva katheyya. Kasmā? Yāvatā hi lokiyamahājane ekaṃ padaṃ kathente tāva ānandatthero aṭṭha padāni katheti. Ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasa padāni katheti. Kasmā? Bhagavato hi jivhā mudu, dantāvaraṇaṃ suphusitaṃ, vacanaṃ agaḷitaṃ, bhavaṅgaparivāso lahuko. Tena vuttaṃ – 『『apariyādinnāvassa tathāgatassa dhammadesanā, apariyādinnaṃ dhammapadabyañjana』』nti.

Tattha dhammadesanāti tantiṭṭhapanā. Dhammapadabyañjananti ettha dhammoti pāḷi. Pajjati attho etenāti padaṃ. Vākyañca padeneva saṅgahitaṃ. Atthaṃ byañjetīti byañjanaṃ, akkharaṃ. Tañhi padavākyaṃ paricchijjamānaṃ taṃ taṃ atthaṃ byañjeti pakāseti. Etena aparāparehi padabyañjanehi sucirampi kālaṃ kathentassa tathāgatassa na kadāci tesaṃ pariyādānaṃ atthīti dasseti. Guṇadhaṃsīti guṇadhaṃsanasīlo. Pagabboti vācāpāgabbiyena samannāgato.

Upakasuttavaṇṇanā niṭṭhitā.

1. Sacchikaraṇīyasuttavaṇṇanā

2. Navame nāmakāyenāti sahajātanāmakāyena. Sesamettha uttānameva.

Sacchikaraṇīyasuttavaṇṇanā niṭṭhitā.

1. Uposathasuttavaṇṇanā

2. Dasame tuṇhībhūtaṃ tuṇhībhūtanti āmeḍitavacanaṃ byāpanicchāvasena vuttanti āha 『『yato yato anuviloketī』』ti. Anuviloketvāti ettha anu-saddopi byāpanicchāvacanamevāti anu anu viloketvāti attho, pañcapasādappaṭimaṇḍitāni akkhīni ummīletvā tato tato viloketvāti vuttaṃ hoti. Alanti yuttaṃ, opāyikanti attho 『『alameva nibbinditu』』ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124-126) viya. Puṭabandhanena pariharitvā asitabbaṃ puṭosaṃ sambalaṃ a-kārassa o-kāraṃ katvā. Tenāha 『『pātheyya』』nti. Sesamettha suviññeyyameva.

Uposathasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

(20) 5. Mahāvaggo

1. Sotānugatasuttavaṇṇanā

我來幫您翻譯這段巴利文： 188.在第八部分中，由於投生而應該去地獄，或因為導致地獄的業而被指定去地獄的稱為地獄眾生。在阿鼻地獄中出生后在那裡停留一個被稱為中劫的壽劫稱為住劫者。無法通過避免的方式來治癒地獄投生的稱為無法治癒的。"未窮盡"即未耗盡。如果一位比丘問身念處，另一位問受念處...乃至...心念處。"在他問的時候我來問"，一個人不看另一個人，即使這樣他們的次序還是明顯的，但是佛陀的次序卻不明顯。在影子移動四指寬之前，世尊就已經講說了十四種身念處、九種受念處、十六種心念處、五種法念處。且不說這四個。如果有人問四正勤的問題，有人問四神足的問題，有人問五根的問題，有人問五力的問題，有人問七覺支的問題，有人問八道支的問題，世尊也會講說。且不說這八個。如果另外三十七個人問菩提分法的問題，世尊也會立即講說。為什麼？因為當世間大眾說一個句子時，阿難尊者說八個句子。當阿難尊者說一個句子時，世尊就說十六個句子。為什麼？因為世尊的舌頭柔軟，牙齒相合得好，言語不混亂，有分心很輕盈。因此說："如來的說法未窮盡，法句文字未窮盡"。 其中"說法"是指建立傳統。"法句文字"中，"法"是指聖典。"藉此通達義理"稱為句。語句也包含在句中。"表達義理"稱為文字，即字母。因為它在句和語句被區分時表達和顯示各種義理。這表示即使如來用後後的句和文字說法很長時間，也從不會有窮盡的時候。"損壞功德"是指有損壞功德的習性。"粗魯"是指具有言語粗魯性。 優波迦經註釋完畢。 9.現證經註釋 189.在第九部分中，"以名身"是指俱生的名身。這裡其餘的都很明顯。 現證經註釋完畢。 10.布薩經註釋 190.在第十部分中，"寂靜寂靜"重複語是基於遍滿意願而說的，所以說"從這裡那裡觀看"。"觀看"中的"隨"字也是表示遍滿意願的詞，意思是一次又一次地觀看，意思是說睜開被五種凈色莊嚴的眼睛，從這裡那裡觀看。"足夠"是適當的，意思是適合的，如在"足以厭離"等（長部2.272；相應部2.124-126）中一樣。"包裹"是指用包裹帶攜帶著食用的食物，把a音變成o音。因此說"路糧"。這裡其餘的很容易理解。 布薩經註釋完畢。 婆羅門品註釋完畢。 (20) 5.大品 1.隨聽經註釋

1. Pañcamassa paṭhame sotānugatānanti pasādasotaṃ anugantvā gatānaṃ, paguṇānaṃ vācuggatānanti attho. Evaṃbhūtā ca pasādasotaṃ odahitvā ñāṇasotena suṭṭhu vavatthapitā nāma hontīti āha 『『pasādasota』』ntiādi. Ekaccassa hi uggahitapubbavacanaṃ taṃ taṃ paguṇaṃ niccharitaṃ suṭṭhu vavatthapitaṃ na hoti. 『『Asukaṃ suttaṃ vā jātakaṃ vā kathehī』』ti vutte 『『sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmī』』ti vadanti. Ekaccassa taṃ taṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti 『『asukaṃ suttaṃ vā jātakaṃ vā kathehī』』ti vutte uddharitvā tameva katheti. Taṃ sandhāyetaṃ vuttaṃ 『『ñāṇasotena vavatthapitāna』』nti. Itthiliṅgādīni tīṇi liṅgāni. Nāmādīni cattāri padāni. Paṭhamādayo satta vibhattiyo.

Vaḷañjetīti pāḷiṃ anusandhiṃ pubbāparavasena vācuggataṃ karonto dhāreti. Vacasā paricitāti suttadasakavaggadasakapaṇṇāsadasakavasena vācāya sajjhāyitā, 『『dasasuttāni gatāni, dasavaggāni gatānī』』tiādinā sallakkhetvā vācāya sajjhāyitāti attho. Vaggādivasena hi idha vacasā paricayo adhippeto, na pana suttekadesassa suttamattassa vacasā paricayo. Manasā anu anu pekkhitā bhāgaso nijjhāyitā viditā manusānupekkhitā. Yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti, mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya vibhūtaṃ hutvā paññāyati. Taṃ sandhāyetaṃ vuttaṃ. Suppaṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā. Sesamettha suviññeyyameva.

Sotānugatasuttavaṇṇanā niṭṭhitā.

1. Ṭhānasuttavaṇṇanā

2. Dutiye saṃvāsenāti sahavāsena. Sīlaṃ veditabbanti 『『ayaṃ susīlo vā dussīlo vā』』ti saha vasantena upasaṅkamantena jānitabbo. Tañca kho dīghena addhunā, na ittaranti tañca sīlaṃ dīghena kālena veditabbaṃ, na ittarena. Dvīhatīhañhi saṃyatākāro ca saṃvutindriyākāro ca na sakkā dassetuṃ. Manasi karotāti tampi 『『sīlamassa pariggahessāmī』』ti manasikarontena paccavekkhanteneva sakkā jānituṃ, na itarena. Paññavatāti tampi sappaññeneva paṇḍitena. Bālo hi manasikarontopi jānituṃ na sakkoti.

Saṃvohārenāti aparāparaṃ kathanena.

『『Yo hi koci manussesu, vohāraṃ upajīvati;

Evaṃ vāseṭṭha jānāhi, vāṇijo so na brāhmaṇo』』ti. (ma. ni. 2.457; su. ni. 619) –

Ettha hi byavahāro nāma. 『『Cattāro ariyavohārā, cattāro anariyavohārā』』ti (dī. ni. 3.313) ettha cetanā. 『『Saṅkhā samaññā paññatti vohāro』』ti (dha. sa. 1313-1315; mahāni. 73) ettha paññatti. 『『Vohāramattena so vohareyyā』』ti (saṃ. ni.

我來幫您翻譯這段巴利文： 191.在第五部分的第一部分中，"隨聽"是指隨著信仰之流而去的，意思是熟練的、已誦習的。這樣的人在傾聽信仰之流后，以智慧之流善加確立，所以說"信仰之流"等等。因為有些人雖然已學習過的言語很熟練地說出來，但沒有善加確立。當被說"請講某某經或本生故事"時，他們說"我要誦讀、對照、思考後才知道"。有些人對某些熟練的內容就像有分心流一樣，當被說"請講某某經或本生故事"時，就能提取出來講說那個。這是關於"以智慧之流確立"所說的。陰性等三種性。名等四種句。第一等七種格。 "使用"是指持守聖典，使其隨著前後關係而成為已誦習的。"以語言熟習"是指以十經、十品、五十等方式用語言誦讀，意思是"已經讀了十經，已經讀了十品"等這樣認識後用語言誦讀。因為這裡所說的語言熟習是指通過品等方式，而不是經的某部分或僅僅一經的語言熟習。"意隨觀"是指一次又一次地以意觀察，分別思維了知。對於那些用語言誦讀佛語的人，當他們以意思維時，在那裡那裡變得明顯，就像點燃大燈時形色變得清晰一樣。這是關於這個所說的。"善通達"是指除去糾結和障礙后善加如實通達。這裡其餘的很容易理解。 隨聽經註釋完畢。 2.立足經註釋 192.在第二部分中，"共住"是指一起居住。"應知戒"是指"這個人持戒或破戒"應當被一起生活或親近的人知道。"而且那個是長時間的，不是短暫的"是指那個戒應當以長時間了知，不是以短時間。因為兩三天不能表現出克制的樣子和守護根門的樣子。"作意"是指那個也只有"我要了解他的戒"這樣作意思維的人才能知道，不是其他人。"有慧"是指那個也只有具慧的智者才能。因為愚人即使作意也不能知道。 "交往"是指反覆交談。 "凡是在人間，以交易為生； 如是婆塞咤，知他是商人非婆羅門。"（中部2.457；經集619） 這裡是指買賣。"四種聖言說，四種非聖言說"（長部3.313）這裡是指思。"名言、共稱、施設、言說"（法集論1313-1315；大義釋73）這裡是指施設。"他會以言說的方式言說"（相應部

1.25) ettha kathāvohāro. Idhāpi esova adhippeto. Ekaccassa hi sammukhākathā parammukhākathāya na sameti parammukhākathā sammukhākathāya. Tathā purimakathā pacchimakathāya, pacchimakathā ca purimakathāya. So kathaneneva sakkā jānituṃ 『『asuci eso puggalo』』ti. Sucisīlassa pana purimaṃ pacchimena, pacchimañca purimena sameti. Sammukhākathitaṃ parammukhākathitena sameti, parammukhākathitañca sammukhākathitena, tasmā kathanena sakkā sucibhāvo jānitunti pakāsento evamāha.

Thāmoti ñāṇathāmo. Yassa hi ñāṇathāmo natthi, so uppannesu upaddavesu gahetabbaṃ gahaṇaṃ kattabbaṃ kiccaṃ apassanto advārakagharaṃ paviṭṭho viya carati. Tenāha 『『āpadāsu, bhikkhave, thāmo veditabbo』』ti.

Sākacchāyāti saṃkathāya. Duppaññassa hi kathā udake geṇḍu viya uppilavati. Paññavato kathentassa paṭibhānaṃ anantaṃ hoti. Udakavipphanditeneva hi maccho khuddako vā mahanto vāti ñāyati.

Ñātivināsoti corarogabhayādīhi ñātīnaṃ vināso. Bhogānaṃ byasanaṃ bhogabyasanaṃ, rājacorādivasena bhogavināsoti attho. Tenāha 『『dutiyapadepi eseva nayo』』ti. Pañhummaggoti pañhagavesanaṃ, ñātuṃ icchitassa atthassa vīmaṃsananti attho. Atappakanti atittikaraṭṭhena atappakaṃ sādurasabhojanaṃ viya. Saṇhanti sukhumasabhāvaṃ.

Ṭhānasuttavaṇṇanā niṭṭhitā.

1. Bhaddiyasuttavaṇṇanā

2. Tatiye karaṇassa uttaraṃ kiriyaṃ karaṇuttariyaṃ, taṃ lakkhaṇaṃ etassāti karaṇuttariyalakkhaṇo. Sesaṃ suviññeyyameva.

Bhaddiyasuttavaṇṇanā niṭṭhitā.

1. Sāmugiyasuttavaṇṇanā

2. Catutthe puggalassa pārisuddhiyā padhānabhūtāni vā aṅgāni pārisuddhipadhāniyaṅgāni. Sesamettha suviññeyyameva.

Sāmugiyasuttavaṇṇanā niṭṭhitā.

1. Vappasuttavaṇṇanā

2. Pañcame pihitattāti akusalassa pavesanadvāraṃ pidahitvā ṭhitattā. Kāyena saṃvaritabbañhi apihitena dvārena pavattanakaṃ pāpadhammaṃ saṃvaritvā ṭhito kāyena saṃvuto nāma. Khayavirāgenāti accantakhayasaṅkhātena virajjanena, anuppādanirodhenāti attho. Kiṃ vijjā pubbe uppannāti? Ubhayametaṃ na vattabbaṃ. Pahānābhisamayabhāvanābhisamayānaṃ abhinnakālattā padīpujjalanena andhakāraṃ viya vijjuppādena avijjā niruddhāva hoti, vattabbaṃ vā hetuphalattamupacāravasena. Yathā hi padīpujjalanahetuko andhakāravigamo, evaṃ vijjuppādahetuko avijjānirodho. Hetuphaladhammā ca samānakālāpi pubbāparakālā viya voharīyanti yathā 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』nti (ma. ni. 1.400; 3.421, 425, 426; saṃ. ni. 2.43-44; 2.

我來幫您翻譯這段巴利文： 1.25）這裡是指談話言說。這裡也是指這個意思。因為有些人面對面說的話與背後說的話不一致，背後說的話與面對面說的話不一致。同樣，先前說的話與後來說的話，後來說的話與先前說的話不一致。通過說話就能知道"這個人不清凈"。但是清凈持戒者的先前與後來，後來與先前相符。面對面說的與背後說的相符，背後說的與面對面說的相符，因此說話能知道清凈性，爲了顯示這點而這樣說。 "力量"是指智慧力量。因為沒有智慧力量的人，在遇到困難時看不到應該把握的、應該做的事情，就像進入沒有門的房子一樣。因此說"諸比丘，在災難中應知力量"。 "討論"是指交談。因為愚者的話如水上的泡沫一樣浮動。有智者說話時的辯才無限。就像通過水中的動作能知道魚是小是大。 "親屬滅亡"是指因盜賊、疾病、恐懼等而親屬滅亡。"財物災難"是財物的滅失，意思是因國王、盜賊等而財物毀滅。因此說"第二句也是這個道理"。"尋問"是尋求問題，意思是調查想要了解的意義。"不厭足"是因為不能滿足而稱為不厭足，如美味食物。"細緻"是指精妙的本質。 立足經註釋完畢。 3.跋提耶經註釋 193.在第三部分中，"作為最上"是指作為最上的特徵，這是它的特徵，所以稱為作為最上的特徵。其餘的很容易理解。 跋提耶經註釋完畢。 4.沙姆吉經註釋 194.在第四部分中，"清凈主要支分"是作為個人清凈的主要構成部分。這裡其餘的很容易理解。 沙姆吉經註釋完畢。 5.瓦帕經註釋 195.在第五部分中，"關閉"是指關閉不善法進入的門而住立。因為應當以身防護，關閉門後防護可能發生的惡法而住立，稱為身防護。"滅盡離貪"是指稱為究竟滅盡的離貪，意思是不再生起的滅。是明先生起嗎？兩者都不能這樣說。因為斷除現觀和修習現觀在同一時間，就像燈光生起時黑暗滅去一樣，明生起時無明就滅去了。或者說因果性是就方便說法而言。就像燈光生起是黑暗消失的原因，同樣明的生起是無明滅去的原因。因果法即使同時發生也像前後時間那樣表述，如"緣于眼和色而生眼識"（中部1.400；3.421，425，426；相應部2.43-44；2.

4.60; kathā. 465, 467) paccayādānuppajjanakiriyā. Cittassa kāyassa ca vihananato vighāto, dukkhaṃ. Paridahanato pariḷāho.

Niccavihārāti sabbadā pavattanakavihārā. Ṭhapetvā hi samāpattivelaṃ bhavaṅgavelañca khīṇāsavā iminā chaḷaṅgupekkhāvihārena sabbakālaṃ viharanti. Cakkhunā rūpaṃ disvāti cakkhuviññāṇena rūpaṃ disvā. Cakkhunā rūpaṃ disvāti hi nissayavohārena vuttaṃ. Sasambhārakathā hesā yathā 『『dhanunā vijjhatī』』ti, tasmā nissayasīsena nissitassa gahaṇaṃ daṭṭhabbaṃ. Rāgavasena na somanassajāto hotīti gehasitapemavasenapi javanakkhaṇe somanassajāto na hoti maggena samucchinnattā, na domanassajāto pasādaññathattavasenapi. Upekkhako majjhatto hutvā viharatīti asamapekkhanena mohaṃ anuppādento ñāṇupekkhāvaseneva upekkhako viharati majjhatto. Khīṇāsavo hi iṭṭhepi aniṭṭhepi majjhattepi ārammaṇe yo asamapekkhanena samasamā ayonisogahaṇe akhīṇāsavānaṃ moho uppajjati, taṃ anuppādento maggeneva tassa samugghātitattā ñāṇupekkhāvaseneva upekkhako viharati, ayañcassa paṭipatti sativepullapattiyā paññāvepullapattiyā cāti vuttaṃ 『『satisampajaññapariggahitāyā』』ti.

Ettha ca 『『chasu dvāresu upekkhako viharatī』』ti iminā chaḷaṅgupekkhā kathitā. 『『Sampajāno』』ti vacanato pana cattāri ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. 『『Satatavihārā』』ti vacanato aṭṭhapi mahākiriyacittāni labbhanti ñāṇuppattipaccayarahitakālepi pavattijotanato. 『『Arajjanto adussanto』』ti vacanato hasituppādavoṭṭhabbanehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti hi tesampi sādhāraṇāti. Nanu cettha 『『upekkhako viharatī』』ti chaḷaṅgupekkhāvasena imesaṃ satatavihārānaṃ āgatattā somanassaṃ kathaṃ labbhatīti? Āsevanatoti. Kiñcāpi hi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatte viya bahulaṃ upekkhako viharati attano parisuddhappakatibhāvāvijahanato, kadāci pana tathā cetobhisaṅkhārabhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ , tassa yāthāvato sabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena.

Kāyoti (saṃ. ni. ṭī. 2.

我來幫您翻譯這段巴利文： 4.60; 論事465, 467）是緣取生起的作用。"惱害"是因為損害心和身而生的苦。"遍燒"是因為遍燃燒。 "常住"是指一切時都進行的住處。除了定境時和有分時之外，漏盡者以這六支舍住處常時而住。"以眼見色"是指以眼識見色。"以眼見色"是用依處的說法而說。這是具備條件的說法，如"以弓射"，因此應當理解是以所依為主而取所依。"不因貪而生喜"是指即使由於俗家的愛也不會在速行剎那生起喜，因為被道斷除了，也不會生起憂，即使是由於凈相變異。"住于舍、處中"是指不以不平等觀而不生起癡，僅以智舍而住于舍、處中。因為漏盡者對可意、不可意、中性的所緣，對於未漏盡者由於不平等觀、不如理取而生起的癡，他不生起這些，因為已被道斷除了，僅以智舍而住于舍，這是他的修行到達唸的圓滿和慧的圓滿，所以說"由念和正知攝持"。 這裡"住於六門舍"，以此說明了六支舍。從說"正知"，得知四種相應智的心，因為沒有這些就不可能有正知。從說"常住"，得知八種大唯作心，因為即使在沒有智生起的條件時也顯示運作。從說"不貪不瞋"，得知連同笑生心和確定共十種心。因為不貪不瞋的運作對它們也是共同的。難道在這裡說"住于舍"，因為這些常住是依六支舍而來，如何得到喜呢？因為熏習。雖然漏盡者對可意不可意所緣多分如中性一樣住于舍，因為不捨棄自己清凈的本性，但有時在如此心的造作狀態中，對於本性上可意的所緣，通過如實取其本性，阿羅漢的心也會與喜俱行而運作，這是依先前的熏習。 "身"是指（相應部註疏2.

2.51) pañcadvārakāyo, so anto avasānaṃ etissāti kāyantikā, taṃ kāyantikaṃ. Tenāha – 『『yāva pañcadvārakāyo pavattati, tāva pavatta』』nti. Jīvitantikanti etthāpi eseva nayo. Pacchā uppajjitvāti etasmiṃ attabhāve manodvārikavedanāto pacchā uppajjitvā tato paṭhamaṃ nirujjhati, tato eva atthasiddhamatthaṃ sarūpeneva dassetuṃ 『『manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhatī』』ti vuttaṃ. Idāni tameva saṅkhepena vuttaṃ vivarituṃ 『『sā hī』』tiādimāha. Yāva tettiṃsavassāni paṭhamavayo. Paññāsavassakāleti paṭhamavayato yāva paññāsavassakālā, tāva. Ṭhitā hotīti vaḍḍhihāniyo anupagantvā samarūpeneva ṭhitā hoti. Mandāti mudukā atikhiṇā. Tadāti asītinavutivassakāle vadantepi tathāciraparicitepīti adhippāyo. Bhaggāti tejobhaggena bhaggā dubbaṇṇā. Hadayakoṭiṃyevāti cakkhādivatthūsu appavattitvā tesaṃ ādiantakoṭibhūtaṃ hadayavatthuṃyeva. Tāvāti yāva vedanā vattati, tāva.

Vāpiyāti mahātaḷākena. Pañcaudakamaggasampannanti pañcahi udakassa pavisananikkhamanamaggehi yuttaṃ. Tato tato vissandamānaṃ sabbaso puṇṇattā. Paṭhamaṃ deve vassantetiādi upamāsaṃsandanaṃ. Imaṃ vedanaṃ sandhāyāti imaṃ yathāvuttaṃ pariyosānappattaṃ manodvārikavedanaṃ sandhāya.

Kāyassa bhedāti attabhāvassa vināsanato. Parato agantvāti paralokavasena agantvā. Vedanānaṃ sītibhāvo nāma saṅkhāradarathapariḷāhābhāvo. So panāyaṃ sabbaso appavattivasenevāti āha 『『appavattanadhammāni bhavissantī』』ti.

Attabhāvaṃ nāsetukāmassa daḷhaṃ uppannaṃ saṃvegañāṇaṃ sandhāyāha 『『kudālo viya paññā』』ti. Tato nibbattitajjhānasamādhiṃ sandhāya 『『piṭakaṃ viya samādhī』』ti. Tannissāya pavattetabbavipassanārambhañāṇaṃ sandhāya 『『khanitti viya vipassanā』』ti ca vuttaṃ. Sesamettha uttānameva.

Vappasuttavaṇṇanā niṭṭhitā.

1. Sāḷhasuttavaṇṇanā

我來幫您翻譯這段巴利文： 2.51）五門身，這是它的終點、結束，所以稱為身終，即身終。因此說："只要五門身運作，就會運作"。對於"壽命終"這裡也是相同的道理。"後來生起"是指在這個生命中比意門受後來生起而先於它滅去，正是因為這樣，爲了用本性顯示已成就的義理，所以說"意門受先生起后滅去"。現在爲了解釋這個簡略所說的而說"因為它"等等。直到三十三歲是第一壽。"五十歲時"是指從第一壽直到五十歲時。"安住"是指不增不減而以平等的形態安住。"緩慢"是指柔弱而不銳利。"那時"是指八九十歲時說話，意思是即使是這樣長時間熟悉的。"破壞"是指因火界破壞而變色難看。"只在心尖"是指不在眼等依處運作，而只在作為它們最初和最後的心所依處。"直到"是指只要受運作，就一直到。 "池"是指大池。"具足五水道"是指具備五個水的進出通道。因為從這裡那裡流溢而完全充滿。"最初下雨時"等是比喻的對應。"關於這個受"是指關於這個如前所說達到終點的意門受。 "身壞"是指自體毀壞。"不往後去"是指不以後世的方式去。受的寒冷性稱為行的熱惱遍燒的不存在。這是因為完全不運作，所以說"將成為不運作法"。 關於想要毀壞自體而強烈生起的厭離智說"慧如鋤"。關於由此生起的禪定說"定如筐"。關於依此應當發起的觀智開始說"觀如犁"。這裡其餘的都很明顯。 瓦帕經註釋完畢。 6.沙拉訶經註釋;

1. Chaṭṭhe kāyadaḷhibahulataṃ tapatīti tapo, attakilamathānuyogavasena pavattaṃ vīriyaṃ. Tena kāyadaḷhibahulatānimittassa pāpassa jigucchanaṃ virajjanaṃ tapojigucchāti āha 『『dukkarakārikasaṅkhātenā』』tiādi. Tapojigucchavādātiādīsu tapojigucchaṃ vadanti, manasāpi tameva sārato gahetvā vicaranti, kāyenapi tameva allīnā nānappakāraṃ attakilamathānuyogamanuyuttā viharantīti attho. Aparisuddhakāyasamācārāti aparisuddhena pāṇātipātādinā kāyasamācārena samannāgatā. Aparisuddhavacīsamācārāti aparisuddhena musāvādādinā vacīsamācārena samannāgatā. Aparisuddhamanosamācārāti aparisuddhena abhijjhādinā manosamācārena samannāgatā. Kāmaṃ akusalakāyasamācāravacīsamācārappavattikālepi abhijjhādayo pavattantiyeva, tadā pana te cetanāpakkhikā vā abbohārikā vāti, manosamācāravāre eva abhijjhādivasena yojanā katā. Atha vā dvārantare pavattānaṃ pāṇātipātādīnaṃ vacīsamācārādibhāvābhāvo viya dvārantare pavattānampi abhijjhādīnaṃ kāyasamācārādibhāvo asiddho, manosamācārabhāvo eva pana siddhoti katvā manosamācāravāre eva abhijjhādayo uddhaṭā. Tathā hi vuttaṃ –

『『Dvāre caranti kammāni, na dvārā dvāracārino;

Tasmā dvārehi kammāni, aññamaññaṃ vavatthitā』』ti. (dha. sa. aṭṭha. 1 kāmāvacarakusaladvārakathā);

Aparisuddhājīvāti aparisuddhena vejjakammadūtakammavaḍḍhiyogādinā ekavīsatianesanābhedena ājīvena samannāgatā. Idañca sāsane pabbajitānaṃyeva vasena vuttaṃ, 『『yepi te samaṇabrāhmaṇā』』ti pana vacanato bāhirakavasena gahaṭṭhavasena ca yojanā veditabbā. Gahaṭṭhānampi hi jātidhammakuladhammadesadhammavilomanavasena aññathāpi micchājīvo labbhateva.

Ñāṇadassanāyāti ettha ñāṇadassananti maggañāṇampi vuccati phalañāṇampi sabbaññutaññāṇampi paccavekkhaṇañāṇampi vipassanāñāṇampi. 『『Kiṃ nu kho, āvuso, ñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī』』ti (ma. ni. 1.257) hi ettha maggañāṇaṃ 『『ñāṇadassana』』nti vuttaṃ. 『『Ayamañño uttarimanussadhammo alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti (ma. ni. 1.328) ettha phalañāṇaṃ. 『『Bhagavatopi kho ñāṇaṃ udapādi sattāhakālakato āḷāro kālāmo』』ti (mahāva. 10) ettha sabbaññutaññāṇaṃ. 『『Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jātī』』ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. 『『Ñāṇadassanāya cittaṃ abhinīharatī』』ti (dī. ni. 1.234-235) ettha vipassanāñāṇaṃ. Idha pana ñāṇadassanāyāti maggañāṇaṃ 『『ñāṇadassana』』nti vuttaṃ. Tenāha 『『maggañāṇasaṅkhātāya dassanāyā』』ti. Avirādhitaṃ vijjhatīti avirādhitaṃ katvā vijjhati. Sesamettha suviññeyyameva.

Sāḷhasuttavaṇṇanā niṭṭhitā.

1. Mallikādevīsuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 196. 其六，"苦修"是指通過身體的堅韌而熾熱，是通過自我折磨的方式而生起的精進。由於以身體堅韌為因緣而厭惡、遠離惡行，所以說"以苦行之名"等等。關於苦修厭惡論等，是說他們宣說苦修厭惡，內心也認為這才是真實而行動，身體也依附於此，實行各種自我折磨而生活，這是其意。 "不清凈身行"是指具有殺生等不清凈的身體行為。"不清凈語行"是指具有妄語等不清凈的語言行為。"不清凈意行"是指具有貪慾等不清凈的意念行為。雖然在不善的身行語行發生時，貪慾等也在發生，但那時它們或屬於思維範疇，或是無關緊要的，所以只在意行部分提到貪慾等。或者，就像在其他門中發生的殺生等不能稱為語行等一樣，在其他門中發生的貪慾等也不能確定為身行等，只有意行的性質是確定的，因此只在意行部分列舉了貪慾等。如此說道： "諸業行於門，非門即門行； 是故諸門業，彼此有區分。" "不清凈活命"是指具有醫術、信使工作、放貸等二十一種邪命方式的生活。這是就出家于教法者而言，但由於說"凡是沙門婆羅門"，應知也可用於外道和在家人的情況來理解。因為在家人也可能因為違反種姓法、家族法、地方法而有其他形式的邪命。 關於"智見"，這裡的智見可以指道智、果智、一切智、省察智和觀智。如"朋友，難道是爲了清凈智見而在世尊處修梵行嗎？"這裡的"智見"是指道智。"這是另一種超越凡人之法，已證得殊勝聖智見的安樂住"，這裡是指果智。"世尊生起智見：阿羅羅·迦藍命終已七日"，這裡是指一切智。"我的智見生起：我的解脫不動搖，這是最後一生"，這裡是指省察智。"引導心趣向智見"，這裡是指觀智。而在這裡，"爲了智見"中的"智見"是指道智。因此說"爲了稱為道智的見"。"不錯失而貫通"是指不錯失地貫通。這裡其餘的都很容易理解。 《沙拉經》註釋完畢。 7. 《末利迦天女經》註釋

1. Sattame appesakkhāti appānubhāvā. Sā pana appesakkhatā ādhipateyyasampattiyā parivārasampattiyā ca abhāvena pākaṭā hoti. Tattha parivārasampattiyā abhāvaṃ dassento 『『appaparivārā』』ti āha. Issarāti ādhipateyyasaṃvattanakammabalena īsanasīlā. Sā panassā issaratā vibhavasampattipaccayā pākaṭā jātāti aḍḍhatāpariyāyabhāvena vadanto 『『aḍḍhāti issarā』』ti āha. Mahantaṃ dhanametissā bhūmigatañceva vaḷañjanakañcāti mahaddhanā. Idha pana vaḷañjanakeneva dhanena mahaddhanataṃ dassento 『『vaḷañjanakadhanena mahaddhanā』』ti āha. Īsatīti īsā, abhibhūti attho. Mahatī īsā mahesā, suppatiṭṭhitamahesatāya pana parehi mahesoti akkhātabbatāya mahesakkhā. Yasmā pana so mahesakkhābhāvo ādhipateyyaparivārasampattiyā viññāyati, tasmā 『『mahāparivārā』』ti vuttaṃ.

Saṇṭhānapāripūriyā adhikaṃ rūpamassāti abhirūpā. Saṇṭhānapāripūriyāti ca hatthapādādisarīrāvayavānaṃ susaṇṭhitatāyāti attho. Avayavapāripūriyā hi samudāyapāripūrisiddhi. Rūpanti ca sarīraṃ 『『rūpavanteva saṅkhyaṃ gacchatī』』tiādīsu viya. Dassanayuttāti surūpabhāvena passitabbayuttā, dissamānā cakkhūni piyāyatīti aññakiccavikkhepaṃ hitvāpi daṭṭhabbāti vuttaṃ hoti. Dissamānāva somanassavasena cittaṃ pasādetīti pāsādikā. Tenāha 『『dassanena pāsādikā』』ti. Pokkharatāti vuccati sundarabhāvo, vaṇṇassa pokkharatā vaṇṇapokkharatā, tāya vaṇṇasampattiyāti attho. Porāṇā pana pokkharanti sarīraṃ vadanti , vaṇṇaṃ vaṇṇameva. Tesaṃ matena vaṇṇañca pokkharañca vaṇṇapokkharāni, tesaṃ bhāvo vaṇṇapokkharatā. Iti paramāya vaṇṇapokkharatāyāti uttamaparisuddhena vaṇṇena ceva sarīrasaṇṭhānasampattiyā cāti attho daṭṭhabbo. Tenevāha 『『vaṇṇena ceva sarīrasaṇṭhānena cā』』ti. Tattha vaṇṇenāti vaṇṇadhātuyā. Sarīraṃ nāma sannivesavisiṭṭho karacaraṇagīvāsīsādiavayavasamudāyo, so ca saṇṭhānamukhena gayhatīti āha 『『sarīrasaṇṭhānenā』』ti.

Abhisajjatīti kujjhanavaseneva kuṭilakaṇṭako viya tasmiṃ tasmiṃ samuṭṭhāne makaradanto viya lagati. Yañhi kodhassa uppattiṭṭhānabhūte ārammaṇe upanāhassa paccayabhūtaṃ kujjhanavasena abhisajjanaṃ, taṃ idhādhippetaṃ, na lubbhanavasena. Kuppatītiādīsu pubbuppatti kopo, tato balavataro byāpādo laddhāsevanatāya cittassa byāpajjanato. Sātisayaṃ laddhāsevanatāya tato byāpādatopi balavatarā paccatthikabhāvena thāmappatti patitthiyanā. Annaṃ pānantiādīsu adīyato annaṃ, khādanīyaṃ bhojanīyañca. Pātabyato pānaṃ, yaṃkiñci pānaṃ. Vasitabbato acchādetabbato vatthaṃ, nivāsanapāvuraṇaṃ. Yanti tenāti yānaṃ, chattupāhanavayhasivikādi yaṃkiñci gamanapaccayaṃ. Chattampi hi vassātapadukkhanivāraṇena maggagamanasādhananti katvā 『『yāna』』nti vuccati. Mālanti yaṃkiñci sumanamālādipupphaṃ. Gandhanti yaṃkiñci candanādivilepanaṃ.

Mallikādevīsuttavaṇṇanā niṭṭhitā.

1. Attantapasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 197. 第七，"勢力小"是指威力小。這種勢力小是由於缺乏統治力和眷屬而明顯。其中，為顯示缺乏眷屬而說"眷屬少"。"有權勢者"是指由於能導致統治的業力而有支配的性質。而她的這種權勢因富裕而明顯，所以用富有來表達，說"富有即有權勢"。"大富"是指她有大量財富，包括地下儲藏和可使用的。這裡是僅就可使用的財富來顯示大富，所以說"以可使用的財富而大富"。"支配"是指統治，意思是超越。"大支配"即是大統治，因為具有穩固的大統治力，所以被他人稱為大統治者而成為"大勢力者"。因為這種大勢力的狀態是通過統治力和眷屬的圓滿而得知的，所以說"大眷屬"。 "端莊"是指由於形態圓滿而有殊勝的容貌。"形態圓滿"是指手腳等身體部分形態優美的意思。因為通過部分的圓滿而成就整體的圓滿。這裡的"容貌"指身體，如"被稱為有容貌"等中所說。"值得觀看"是指因為美麗而值得被看見，被看見時令人喜愛，意思是說即使放下其他事務也值得觀看。"令人愉悅"是指被看見時就能以歡喜心使人心生凈信。因此說"看見時令人愉悅"。"妙相"是指美好，色相的妙相即是色相的美好，也就是說以色相圓滿。古人則說"妙相"是指身體，"色相"就是色相。按照他們的觀點，色相和妙相合稱色妙相，這種狀態叫做色妙相。因此"以最上的色妙相"應理解為以最殊勝清凈的色相和身體形態的圓滿。所以說"以色相和身體形態"。其中"色相"是指色界。身體是指具有特殊排列的手腳、頸部、頭部等部分的集合，這是從形態方面來把握的，所以說"身體形態"。 "執著"是指以嗔恨的方式，如彎曲的刺一樣，在每個生起處如鯊魚牙般執著。這裡所說的執著是指在成為嗔恨生起處的所緣上，以嗔恨方式的執著，這是作為怨恨的因緣，而不是以貪愛的方式。關於"發怒"等，最初生起是忿怒，比這更強的是嗔恚，因為習慣而使心受損。由於過度習慣，比嗔恚更強的是以敵對狀態的力量獲得而確立。在"食物飲料"等中，"食物"是指可取用的，即硬食和軟食。"飲料"是指可飲用的，即任何飲品。"衣服"是指可穿著、可覆蓋的，即內衣和外衣。"車乘"是指可乘坐的，即傘、鞋、轎、輪等任何行進工具。傘也因為能防止雨水和陽光的痛苦而成為行路的工具，所以稱為"車乘"。"花"是指任何茉莉花等鮮花。"香"是指任何檀香等塗料。 《末利迦天女經》註釋完畢。 8. 《自苦經》註釋

1. Aṭṭhame āhito ahaṃmāno etthāti attā, attabhāvo. Idha pana yo paro na hoti, so attā, taṃ attānaṃ. Paranti attato aññaṃ. Diṭṭheti paccakkhabhūte. Dhammeti upādānakkhandhadhamme. Tattha hi attā bhavati, attasaññādiṭṭhi bhavatīti attabhāvasamaññā. Tenāha 『『diṭṭheva dhammeti imasmiṃyeva attabhāve』』ti. Chātaṃ vuccati taṇhā jighacchāhetutāya. Anto tāpanakilesānanti attano santāne darathapariḷāhajananena santāpanakilesānaṃ.

Paresaṃ hananaghātanādinā rodāpanato luddo. Tathā vighātakabhāvena kāyacittānaṃ vidālanato dāruṇo. Thaddhahadayo kakkhaḷo. Bandhanāgāre niyutto bandhanāgāriko.

Khattiyābhisekenāti khattiyānaṃ kātabbaabhisekena. Santhāgāranti santhāravasena kataṃ agāraṃ yaññāgāraṃ. Sappitelenāti sappimissena telena. Yamakasnehena hi esā tadā kāyaṃ abbhañjati. Vacchabhāvaṃ taritvā ṭhito vacchataro. Parikkhepakaraṇatthāyāti navamālāhi saddhiṃ dabbhehi vediyā parikkhipanatthāya. Yaññabhūmiyanti avasesayaññaṭṭhāne.

Dūrasamussāritamānasseva sāsane sammāpaṭipatti sambhavati, na mānajātikassāti āha 『『nihatamānattā』』ti. Ussannattāti bahubhāvato. Bhogārogyādivatthukā madā suppahiyā honti nimittassa avaṭṭhānato, na tathā kulavijjāmadāti khattiyabrāhmaṇakulānaṃ pabbajitānampi jātivijjā nissāya mānajappanaṃ duppajahanti āha 『『yebhuyyena hi…pe… mānaṃ karontī』』ti. Vijātitāyāti nihīnajātitāya. Patiṭṭhātuṃ na sakkontīti suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkonti. Sīlavasena hi sāsane patiṭṭhahanti. Patiṭṭhātunti vā saccappaṭivedhena lokuttarāya patiṭṭhāya patiṭṭhātuṃ. Yebhuyyena hi upanissayasampannā sujātāyeva honti, na dujjātā.

Parisuddhanti rāgādīnaṃ accantameva pahānadīpanato nirupakkilesatāya sabbaso visuddhaṃ. Saddhaṃ paṭilabhatīti pothujjanikasaddhāvasena saddahati. Viññujātikānañhi dhammasampattiggahaṇapubbikā saddhāsiddhi dhammappamāṇadhammappasannabhāvato. Jāyampatikāti gharaṇipatikā. Kāmaṃ 『『jāyampatikā』』ti vutte gharasāmikagharasāminivasena dvinnaṃyeva gahaṇaṃ viññāyati, yassa pana purisassa anekā pajāpatiyo honti, tattha kiṃ vattabbanti ekāyapi saṃvāso sambādhoti dassanatthaṃ 『『dve』』ti vuttaṃ. Rāgādinā sakiñcanaṭṭhena, khettavatthuādinā sapalibodhaṭṭhena rāgarajādīnaṃ āgamanapathatāpi uppajjanaṭṭhānatā evāti dvepi vaṇṇanā ekatthā, byañjanameva nānaṃ. Alagganaṭṭhenāti asajjanaṭṭhena appaṭibaddhabhāvena. Evaṃ akusalakusalappavattīnaṃ ṭhānabhāvena gharāvāsapabbajjānaṃ sambādhabbhokāsataṃ dassetvā idāni kusalappavattiyāyeva aṭṭhānaṭṭhānabhāvena tesaṃ taṃ dassetuṃ 『『apicā』』tiādi vuttaṃ.

Saṅkhepakathāti visuṃ visuṃ paduddhāraṃ akatvā saṅkhepato atthavaṇṇanā. Ekampi divasanti ekadivasamattampi. Akhaṇḍaṃ katvāti dukkaṭamattassapi anāpajjanena akhaṇḍitaṃ katvā. Kilesamalena amalinanti taṇhāsaṃkilesādivasena asaṃkiliṭṭhaṃ katvā. Paridahitvāti nivāsetvā ceva pārupitvā ca. Agāravāso agāraṃ uttarapadalopena, tassa vaḍḍhiāvahaṃ agārassa hitaṃ.

我來將這段巴利文直譯成簡體中文： 198. 第八，執著我慢者稱為"我"，即自體。這裡指除自己以外不是他人的，那個就是"我"。"他人"是指除自己以外的。"現見"是指親身體驗的。"法"是指取蘊之法。因為在那裡有我，有我想和我見，所以稱為自體。因此說"現見之法即是在這個自體中"。"飢餓"是指渴愛，因為是飢餓的原因。"內在熱惱煩惱"是指在自己相續中產生焦慮和熾熱的煩惱。 因使他人以殺戮等而哭泣故稱為"兇暴"。同樣，以摧毀的方式損害身心故稱為"殘酷"。心地僵硬稱為"粗暴"。在監獄工作的稱為"獄卒"。 "剎帝利灌頂"是指應對剎帝利所做的灌頂。"集會堂"是指以鋪設方式建造的房屋，即祭祀堂。"酥油"是指混合酥的油。因為她那時用兩種油塗抹身體。"牡牛"是指超過小牛階段而立的。"爲了圍繞"是指爲了用新鮮花環和吉祥草圍繞祭壇。"祭場"是指其餘的祭祀場所。 只有完全降伏慢心才能在教法中正確修行，而非傲慢者，所以說"因為已降伏慢心"。"增盛"是指眾多。財富、健康等事物的慢容易斷除因為其因相不穩固，但種姓、學識的慢則不然，所以剎帝利、婆羅門種姓的出家者也難以斷除依于種姓、學識的慢，因此說"大多數...生起慢"。"劣生"是指低賤的出身。"不能建立"是指不能清凈地守護戒律。因為依戒而住立於教法中。或者"建立"是指以真理證悟而建立於出世間的建立。因為大多數具足善根者都是善生者，而非惡生者。 "清凈"是指因為顯示完全斷除貪等而無污染，所以是完全清凈。"獲得信"是指以凡夫信的方式而生信。因為智者的信的成就是以把握法的圓滿為先，因為是以法為量而於法生信。"夫婦"是指丈夫和妻子。雖然說"夫婦"就能理解是指家主和家主婦二人，但如果一個男人有多個妻子，那該怎麼說呢？爲了顯示即使與一個人的共住也是束縛，所以說"二人"。因為有貪等所以有束縛，因為有田地等所以有羈絆，貪塵等的來路也就是生起處，這兩種解釋是同義的，只是文字不同。"不執著"是指不粘著，沒有繫縛。這樣通過善不善行的處所，顯示了在家生活和出家生活的束縛與開放性，現在爲了僅僅通過善行來顯示它們的非處所與處所性質，所以說"又"等。 "略說"是指不逐一解釋每個詞而簡要地解釋其義。"即使一天"是指僅僅一天。"不破"是指不犯即使是突吉羅（小過）而保持完整。"不染"是指不因貪愛污染等而受污染。"披著"是指既穿著又披覆。"家居"是指住家，省略后詞，對家有益的是家的利益。

Bhogakkhandhoti bhogarāsi bhogasamudāyo. Ābandhanaṭṭhenāti putto nattātiādinā pemavasena saparicchedavasena bandhanaṭṭhena. Amhākameteti ñāyantīti ñātī, pitāmahapituputtādivasena parivattanaṭṭhena parivaṭṭo. Sāmaññavācīpi sikkhā-saddo ājīvasaddasannidhānato uparivuccamānavisesāpekkhāya ca visesaniviṭṭhova hotīti vuttaṃ 『『yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā』』ti. Sikkhitabbaṭṭhena sikkhā, saha ājīvanti etthāti sājīvo. Sikkhanabhāvenāti sikkhāya sājīve ca sikkhanabhāvena. Sikkhaṃ paripūrentoti sīlasaṃvaraṃ paripūrento. Sājīvañca avītikkamantoti 『『nāmakāyo, padakāyo, niruttikāyo, byañjanakāyo』』ti (pārā. aṭṭha. 1.39) vuttaṃ sikkhāpadaṃ bhagavato ca vacanaṃ avītikkamanto hutvāti attho. Idameva ca 『『sikkhana』』nti vuttaṃ, tattha sājīvānaṃ avītikkamo sikkhāpāripūriyā paccayo. Tato hi yāva maggā sikkhāpāripūrī hotīti.

Anuppadātāti anubalappadātā, anuvattanavasena vā padātā. Kassa pana anuvattanaṃ padānañcāti? 『『Sahitāna』』nti vuttattā sandhānassāti viññāyati. Tenāha 『『sandhānānuppadātā』』ti. Yasmā pana anuvattanavasena sandhānassa padānaṃ ādhānaṃ ārakkhanaṃ vā daḷhakaraṇaṃ hoti, tena vuttaṃ 『『dve jane samagge disvā』』tiādi. Āramanti etthāti ārāmo, ramitabbaṭṭhānaṃ. Yasmā pana ā-kārena vināpi ayamattho labbhati, tasmā vuttaṃ 『『samaggarāmotipi pāḷi, ayamevattho』』ti.

Etthāti –

『『Nelaṅgo setapacchādo, ekāro vattatī ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhana』』nti. (saṃ. ni. 4.347; udā. 65; peṭako. 25) –

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

我來將這段巴利文直譯成簡體中文： "財富蘊"是指財富的堆積，財富的積聚。"繫縛"是指以兒子、孫子等愛的方式，以有限制的方式而有束縛的意思。"我們的這些"是指親屬，因父祖、父子等的關係而輪轉，故稱為眷屬。雖然"學"字有普遍的含義，但因為有"活命"字相鄰，且期待後面要說的特殊含義，所以是特指的，因此說"即比丘們的增上戒學"。因為應當學習所以稱為"學"，一起活命於此處所以稱為"共活"。"以學習"是指以學和共活的學習。"圓滿學"是指圓滿戒律防護。"不違犯共活"是指不違犯如"名聚、句聚、詞聚、文字聚"所說的學處和世尊的教誡，這是其意。這就是所說的"學習"，其中不違犯共活是學的圓滿的因緣。因為由此而至道的學得以圓滿。 "隨順給予"是指給予隨順力，或依隨順方式而給予。給予什麼的隨順呢？因為說"和合"，所以可知是給予和諧。因此說"和諧的隨順給予"。因為依隨順方式而給予和諧即是建立、保護或加強，所以說"見到兩人和合"等。"園林"是指樂於其中，即可樂之處。因為沒有"ā"音也能得到這個意思，所以說"和樂園也是經文，意思相同"。 "於此"是指在這首偈頌中： "無軛白遮蔽， 一輪運轉車； 看無苦來者， 斷流無繫縛。" 這裡說戒是"無軛"。因此說："居士質多啊，無軛是戒的代名詞"。

4.347). Sukumārāti appharusatāya mudukā. Purassa esāti ettha pura-saddo tannivāsivācako daṭṭhabbo – 『『gāmo āgato』』tiādīsu viya. Tenevāha 『『nagaravāsīna』』nti. Manaṃ appāyati vaḍḍhetīti manāpo. Tena vuttaṃ 『『cittavuḍḍhikarā』』ti.

Kālavādītiādi samphappalāpā paṭiviratassa paṭipattidassanaṃ. Atthasaṃhitāpi hi vācā ayuttakālappayogena atthāvahā na siyāti anatthaviññāpanavācaṃ anulometi, tasmā samphappalāpaṃ pajahantena akālavāditā pariharitabbāti vuttaṃ 『『kālavādī』』ti. Kālena vadantenapi ubhayānatthasādhanato abhūtaṃ parivajjetabbanti āha 『『bhūtavādī』』ti. Bhūtañca vadantena yaṃ idhalokaparalokahitasampādakaṃ, tadeva vattabbanti dassetuṃ 『『atthavādī』』ti vuttaṃ. Atthaṃ vadantenapi lokiyadhammasannissitameva avatvā lokuttaradhammasannissitaṃ katvā vattabbanti dassanatthaṃ 『『dhammavādī』』ti vuttaṃ. Yathā ca attho lokuttaradhammasannissito hoti, taṃ dassetuṃ 『『vinayavādī』』ti vuttaṃ. Pañcannañhi saṃvaravinayānaṃ pañcannañca pahānavinayānaṃ vasena vuccamāno attho nibbānādhigamanahetubhāvato lokuttaradhammasannissito hotīti. Evaṃ guṇavisesayuttova attho vuccamāno desanākosalle sati sobhati, kiccakaro ca hoti, na aññathāti dassetuṃ 『『nidhānavatiṃ vācaṃ bhāsitā』』ti vuttaṃ. Idāni taṃ desanākosallaṃ vibhāvetuṃ 『『kālenā』』tiādimāha. Pucchādivasena hi otiṇṇavācāvatthusmiṃ ekaṃsādibyākaraṇavibhāgaṃ sallakkhetvā ṭhapanāhetūdāharaṇasandassanādiṃ taṃtaṃkālānurūpaṃ vibhāventiyā parimitaparicchinnarūpāya vipulataragambhīrodāraparamatthavitthārasaṅgāhikāya kathāya ñāṇabalānurūpaṃ pare yāthāvato dhamme patiṭṭhāpento 『『desanākusalo』』ti vuccatīti evamettha atthayojanā veditabbā.

Evaṃ paṭipāṭiyā satta mūlasikkhāpadāni vibhajitvā abhijjhādippahānaṃ indriyasaṃvarajāgariyānuyogehi vibhāvetuṃ tampi nīharitvā ācārasīlasseva vibhajanavasena pāḷi pavattāti tadatthaṃ vivarituṃ 『『bījagāmabhūtagāmasamārambhā』』tiādi vuttaṃ. Tattha bījānaṃ gāmo samūho bījagāmo. Bhūtānaṃ jātānaṃ nibbattānaṃ rukkhagacchalatādīnaṃ samūho bhūtagāmo. Nanu ca rukkhādayo cittarahitatāya na jīvā, cittarahitatā ca paripphandābhāvato chinne viruhanato visadisajātibhāvato catuyoniapariyāpannato ca veditabbā, vuddhi pana pavāḷasilālavaṇānampi vijjatīti na tesaṃ jīvabhāve kāraṇaṃ, visayaggahaṇañca nesaṃ parikappanāmattaṃ supanaṃ viya ciñcādīnaṃ, tathā dohaḷādayo, atha kasmā bījagāmabhūtagāmasamārambhā paṭivirati icchitāti? Samaṇasāruppato tannivāsisattānurakkhaṇato ca. Tenevāha – 『『jīvasaññino hi moghapurisa manussā rukkhasmi』』ntiādi (pāci. 89).

Mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabījaṃ. Sesesupi eseva nayo. Phaḷubījanti pabbabījaṃ. Paccayantarasamavāye sadisaphaluppattiyā visesakāraṇabhāvato viruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasaṃsiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ 『『bījabīja』』nti 『『rūparūpaṃ, dukkhadukkha』』nti (saṃ. ni.

我來將這段巴利文直譯成簡體中文： "柔和"是指因為不粗暴而柔軟。"城市的"中，"城"字應理解為指其居民，如"村莊來了"等用法。因此說"城市居民的"。"可意"是指使意增長。因此說"使心增長的"。 "適時語"等是顯示遠離綺語的修行。因為即使是有意義的語言，如果在不適當的時間使用也不會帶來利益，而會導致無意義的表達，所以要斷除綺語者應避免非時語，因此說"適時語"。即使適時而語，也因為會導致雙方無益而應避免不真實語，所以說"真實語"。顯示說真實語時應說能成就今世後世利益的，所以說"義語"。顯示說義語時不應只依世間法而應依出世間法來說，所以說"法語"。為顯示如何使義依于出世間法，所以說"律語"。因為依五種防護律和五種斷除律而說的義，因為是證得涅槃的因，所以是依于出世間法。這樣具足特殊功德的義，當有說法善巧時才顯得莊嚴且有作用，不然則不然，為顯示這點所以說"說含藏之語"。現在爲了顯示這種說法善巧，所以說"適時"等。因為在由問答等而生起的語言事項中，觀察一向等解說的區分，依時機適當地顯示建立、因由、譬喻、說明等，以有限定範圍的方式，包含廣大、甚深、殊勝、究竟義理的開展的話語，依智力而如實使他人建立於法，稱為"善巧說法"。應如此理解這裡的義理。 如此依次分別七個根本學處后，爲了通過根防護和警寤修習來顯示斷除貪等，經文提出這些並以分別戒行的方式進行，爲了解釋其義而說"種子群和生物群的損害"等。其中，種子的集合稱為種子群。已生、已出現的樹木、灌木、藤蔓等的集合稱為生物群。難道樹木等因為無心而不是生命嗎？無心性應從無震動、切斷後再生、與[四生]不同種類、不屬於四生而知。生長在珊瑚、巖石、鹽等中也可見，所以這不是它們有生命的理由。它們的感官認知只是想像而已，如榕樹等的睡眠，懷胎等也是如此。那麼為什麼要求遠離傷害種子群和生物群呢？因為這適合沙門，也爲了保護居住其中的眾生。因此說："愚人啊！人們對樹木有生命想"等。 根本即種子稱為根本種子，也可解釋為"以根本為種子的"。其他情況也是這樣理解。"節種子"是指節部的種子。因為在其他因緣和合時能生起同類果，作為特殊因，所以"種子"這個詞固定用於能發芽的實果，爲了完成這個意思，在某些根等處也運用。爲了區別于根等，用一個"種子"字特指，說"種子種子"，如"色色、苦苦"等。

4.327) ca yathā. Kasmā panettha bījagāmabhūtagāmaṃ uddharitvā bījagāmo eva niddiṭṭhoti? Na kho panetaṃ evaṃ daṭṭhabbaṃ, nanu avocumhā 『『mūlameva bījaṃ mūlabījaṃ, mūlaṃ bījaṃ etassātipi mūlabīja』』nti. Tattha purimena bījagāmo niddiṭṭho, dutiyena bhūtagāmo. Duvidhopesa mūlabījañca mūlabījañca mūlabījanti sāmaññaniddesena, ekasesanayena vā uddiṭṭhoti veditabbo. Tenevāha 『『pañcavidhassā』』tiādi. Nīlatiṇarukkhādikassāti allatiṇassa ceva allarukkhādikassa ca. Ādi-saddena osadhigacchalatādīnaṃ saṅgaho.

Ekaṃ bhattaṃ ekabhattaṃ, taṃ assa atthīti ekabhattiko. So pana rattibhojanenapi siyāti tannivattanatthaṃ āha 『『rattūparato』』ti. Evampi aparaṇhabhojīpi siyā ekabhattikoti tannivattanatthaṃ 『『virato vikālabhojanā』』ti vuttaṃ. Aruṇuggamanato paṭṭhāya yāva majjhanhikā ayaṃ buddhādīnaṃ ariyānaṃ āciṇṇasamāciṇṇo bhojanassa kālo nāma, tadañño vikālo. Aṭṭhakathāyaṃ pana dutiyapadena rattibhojanassa paṭikkhittattā 『『atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāmā』』ti vuttaṃ.

Dārumāsakoti ye vohāraṃ gacchantīti iti-saddena evaṃpakāre dasseti. Aññehi gāhāpane upanikkhittasādiyane ca paṭiggahaṇattho labbhatīti 『『neva taṃ uggaṇhāti, na uggahāpeti, na upanikkhittaṃ sādiyatī』』ti vuttaṃ. Atha vā tividhaṃ paṭiggahaṇaṃ kāyena, vācāya, manasāti. Tattha kāyena paṭiggahaṇaṃ uggaṇhanaṃ, vācāya paṭiggahaṇaṃ uggahāpanaṃ, manasā paṭiggahaṇaṃ sādiyananti tividhampi paṭiggahaṇaṃ ekajjhaṃ gahetvā paṭiggahaṇāti vuttanti āha 『『neva taṃ uggaṇhātī』』tiādi. Esa nayo āmakadhaññapaṭiggahaṇātiādīsupi. Nīvārādiupadhaññassa sāliādimūladhaññantogadhattā vuttaṃ 『『sattavidhassā』』ti. 『『Anujānāmi, bhikkhave, pañca vasāni bhesajjāni acchavasaṃ, macchavasaṃ, susukāvasaṃ, sūkaravasaṃ, gadrabhavasa』』nti (mahāva. 262) vuttattā idaṃ odissa anuññātaṃ nāma. Tassa pana 『『kāle paṭiggahita』』nti (mahāva. 262) vuttattā paṭiggahaṇaṃ vaṭṭati sati paccayeti āha 『『aññatra odissa anuññātā』』ti.

Sāruppena vañcanaṃ rūpakūṭaṃ, patirūpena vañcanāti attho. Aṅgena attano sarīrāvayavena vañcanaṃ aṅgakūṭaṃ. Gaṇhanavasena vañcanaṃ gahaṇakūṭaṃ. Paṭicchannaṃ katvā vañcanaṃ paṭicchannakūṭaṃ. Akkamatīti nippīḷeti, pubbabhāge akkamatīti sambandho. Hadayanti nāḷiādimānabhājanānaṃ abbhantaraṃ. Telādīnaṃ nāḷiādīhi minanakāle ussāpitā sikhāyeva sikhābhedo, tassā hāpanaṃ. Kecīti sārasamāsācariyā uttaravihāravāsino ca.

Vadhoti muṭṭhippahārakasātāḷanādīhi hiṃsanaṃ, viheṭhananti attho. Viheṭhanatthopi hi vadha-saddo dissati 『『attānaṃ vadhitvā vadhitvā rodatī』』tiādīsu. Yathā hi apaṭiggahabhāvasāmaññe satipi pabbajitehi appaṭiggahitabbavatthuvisesabhāvasandassanatthaṃ itthikumāridāsidāsādayo vibhāgena vuttā, evaṃ parassaharaṇabhāvato adinnādānabhāvasāmaññe satipi tulākūṭādayo adinnādānavisesabhāvadassanatthaṃ vibhāgena vuttā. Na evaṃ pāṇātipātapariyāyassa vadhassa puna gahaṇe payojanaṃ atthi, tattha sayaṃkāro, idha paraṃkāroti ca na sakkā vattuṃ 『『kāyavacippayogasamuṭṭhāpikā cetanā chappayogā』』ti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 為什麼這裡提出種子群和生物羣后只說明種子群呢？這不應該這樣理解，難道我們沒有說過"根本即種子稱為根本種子，也可解釋為'以根本為種子的'"嗎？其中，前者指種子群，後者指生物群。這兩種都應理解為通過共相說明或省略法來表述"根本種子和根本種子即是根本種子"。因此說"五種"等。"藍草樹木等"是指新鮮的草和新鮮的樹木等。"等"字包括藥草、灌木、藤蔓等。 一餐即是一食，有此稱為一食者。但這也可能包括夜食，爲了排除這種情況而說"離夜食"。即使這樣，下午食者也可能是一食者，爲了排除這種情況而說"離非時食"。從日出到中午這是佛陀等聖者們慣常的食時，其他時間是非時。在註釋書中，因為第二句已否定夜食，所以說"過了中午直到日落的食用稱為非時食"。 "木製度量器"即是指那些通行的，以"等"字顯示這樣的種類。因為在他人取用和默許存放時可得到接受的意思，所以說"既不自取，也不教人取，也不默許存放"。或者說，接受有三種：身、語、意。其中，身體接受是取用，語言接受是使人取用，意識接受是默許，合這三種接受為一說為"接受"，所以說"既不自取"等。這個方法在接受生谷等處也是一樣。因為糜子等副谷包含在稻等主谷之中，所以說"七種"。因為說"比丘們，我允許五種脂肪藥：熊脂、魚脂、鱷魚脂、豬脂、驢脂"，這稱為特別允許。但因為說"適時接受"，所以在有因緣時可以接受，因此說"除了特別允許外"。 以相似形態欺騙稱為形相詐，即以假相欺騙的意思。以肢體即自己的身體部分欺騙稱為肢體詐。以拿取方式欺騙稱為取詐。以隱藏方式欺騙稱為隱藏詐。"壓"是指壓迫，在前分壓是其意思。"內部"是指量筒等度量器的內部。在用量筒等測量油等時豎起的尖頂就是尖頂差異，即減少它。"有些人"是指精要集作者和北寺住者。 "殺害"是指以拳打、鞭打等方式傷害，即是惱害的意思。因為"殺害"字也可見於表示惱害的意思，如"打擊自己而哭泣"等。就像雖然有不接受的共相，但爲了顯示出家者不應接受的特殊事物，所以分別說明婦女、少女、女奴、男奴等；同樣地，雖然有從他人取的共相即不與取的共相，但爲了顯示秤詐等是不與取的特殊形式，所以分別說明。而殺生的同義詞"殺害"再次提及並無用處，也不能說這裡是自作，那裡是他作，因為"由身語行為引發的思有六種行為"。

1.10) vacanato, tasmā yathāvutto evamettha attho yutto. Aṭṭhakathāyaṃ pana 『『vadhoti māraṇa』』nti vuttaṃ. Tampi pothanameva sandhāyāti ca sakkā viññātuṃ māraṇasaddassa vihiṃsanepi dissanato.

Cīvarapiṇḍapātānaṃ yathākkamaṃ kāyakucchipariharaṇamattajotanāyaṃ avisesato aṭṭhannaṃ parikkhārānaṃ tappayojanatā sambhavatīti dassento 『『te sabbepī』』tiādimāha. Etepīti navaparikkhārikādayopi appicchā ca santuṭṭhā ca. Na hi tattakena mahicchatā asantuṭṭhitā hotīti.

Catūsu disāsu sukhaṃ viharati, tato eva sukhavihāraṭṭhānabhūtā catasso disā assa santīti cātuddiso. Tattha cāyaṃ satte vā saṅkhāre vā bhayena nappaṭihaññatīti appaṭigho. Dvādasavidhassa santosassa vasena santussanato santussamāno. Itarītarenāti uccāvacena parissayānaṃ bāhirānaṃ sīhabyagghādīnaṃ, abbhantarānañca kāmacchandādīnaṃ kāyacittūpaddavānaṃ abhibhavanato parissayānaṃ sahitā. Bandhanabhāvakarabhayābhāvena acchambhi. Eko asahāyo. Tato eva khaggamigasiṅgasadisatāya khaggavisāṇakappo careyyāti attho.

Chinnapakkho, asañjātapakkho vā sakuṇo gantuṃ na sakkotīti pakkhi-saddena visesetvā sakuṇo pāḷiyaṃ vuttoti āha 『『pakkhayutto sakuṇo』』ti. Yassa sannidhikāraparibhogo kiñci ṭhapetabbaṃ sāpekkhāṭhapanañca natthi, tādiso ayaṃ bhikkhūti dassento 『『ayametthasaṅkhepattho』』tiādimāha. Ariyanti apenti tato dosā, tehi vā ārakāti ariyoti āha 『『ariyenāti niddosenā』』ti. Ajjhattanti attani. Niddosasukhanti nirāmisasukhaṃ kilesavajjarahitattā.

Yathāvutte sīlasaṃvare patiṭṭhitasseva indriyasaṃvaro icchitabbo tadadhiṭṭhānato tassa ca paripālakabhāvatoti vuttaṃ 『『so iminā ariyena sīlakkhandhena samannāgato bhikkhū』』ti. Sesapadesūti 『『na nimittaggāhī hotī』』tiādipadesu. Ayaṃ panettha saṅkhepattho – na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti, diṭṭhamatteyeva saṇṭhāti. Nānubyañjanaggāhīti kilesānaṃ anu anu byañjanato pākaṭabhāvakaraṇato anubyañjanantiladdhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti. Yaṃ tattha bhūtaṃ, tadeva gaṇhāti. Yatvādhikaraṇamenantiādimhi yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃ ete abhijjhādayo dhammā anvassaveyyuṃ anuppabandheyyuṃ. Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati. Evaṃ paṭipajjantoyeva ca 『『rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī』』ti vuccati. Sotena saddaṃ sutvātiādīsupi eseva nayo. Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvaraṃ sīlaṃ veditabbaṃ. Ayamettha saṅkhepo, vitthāro pana visuddhimaggasaṃvaṇṇanāsu (visuddhi. mahāṭī.

我來將這段巴利文直譯成簡體中文： 因為說"由身語行為引發的思有六種行為"，所以這裡適合前面所說的意思。但在註釋書中說"殺害即殺死"。這也可以理解為指打擊，因為"殺死"這個詞也可見於表示傷害的意思。 爲了顯示衣食只是爲了維護身體和肚腹，一般而言八種資具都有這個用途，所以說"這一切"等。"這些"是指九資具等者也是少欲和知足。因為僅有這些並不構成多欲不知足。 在四方安樂居住，因此有四方作為安樂住處，所以稱為四方者。在此，他對眾生或諸行不因恐懼而排斥，所以無礙。因為依十二種知足而知足，所以稱為知足。"以種種"是指因為克服高低的外在危險如獅子虎豹等，和內在的欲貪等身心危害，所以能忍受危難。因為沒有造成束縛的恐懼所以無畏。獨一即無伴。因此如犀牛角一般獨行，這是其意思。 斷翅或未生翅的鳥不能飛行，所以在經文中用"有翅"來特指鳥，因此說"具翅之鳥"。顯示這位比丘是不儲存受用、無所存放、無期待存放的人，所以說"這裡的略義"等。"聖"是指從此遠離過失，或遠離彼等[過失]，所以說"聖即無過"。"內在"是指在自身。"無過之樂"是指無染之樂，因為遠離煩惱過失。 已經安住在如上所說的戒律防護者才能獲得根防護，因為這是它的基礎，也因為這能保護它，所以說"具足這聖戒蘊的比丘"。"其餘句"是指"不取相"等句。這裡的略義是：不取相即不取女人男人相或凈相等作為煩惱對象的相，只在見到的範圍內安住。不取隨相即不取因為一再顯示煩惱而稱為隨相的手足、微笑、談話、觀看等種種形態。只取其中的真實。在"由於這個原因"等中，因為這個緣故，由於這個眼根不防護的原因，這個人以唸的門閂不防護眼根，成為未關閉眼門而住時，這些貪等法會隨流、相續。爲了他的防護而修習，即爲了以唸的門閂關閉那個眼根而修習。如此修習者即稱為"護眼根，在眼根上生起防護"。在"耳聞聲"等處也是這個道理。如此應知這防護根的戒略說是以避免在色等上取煩惱相續的相等為特相。這是這裡的略說，詳細則在清凈道論的註釋中。

1.13) vuttanayeneva veditabbo. Kilesehi anavasittasukhantiādīsu rūpādīsu nimittādiggāhaparivajjanalakkhaṇattā indriyasaṃvarassa kilesehi anavasittasukhatā avikiṇṇasukhatā cassa vuttā.

Abhikkamanaṃ abhikkanto, purato gamanaṃ. Paṭikkamanaṃ paṭikkanto, paccāgamanaṃ. Tadubhayampi catūsu iriyāpathesu labbhati. Gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma, paṭinivattento paṭikkamati nāma. Ṭhānepi ṭhitakova kāyaṃ purato oṇamanto abhikkamati nāma, pacchato apanāmento paṭikkamati nāma. Nisajjāyapi nisinnakova āsanassa purimaaṅgābhimukho saṃsaranto abhikkamati nāma, pacchimaṃ aṅgappadesaṃ paccāsaṃsaranto paṭikkamati nāma. Nipajjāyapi eseva nayo.

Sātthakasampajaññantiādīsu samantato pakārehi, pakaṭṭhaṃ vā savisesaṃ jānātīti sampajāno, sampajānassa bhāvo sampajaññaṃ, tathāpavattaṃ ñāṇaṃ. Dhammato vaḍḍhisaṅkhātena saha atthena vattatīti sātthakaṃ, abhikkantādisātthakassa sampajaññaṃ sātthakasampajaññaṃ. Sappāyassa attano upakārāvahassa sampajaññaṃ sappāyasampajaññaṃ. Abhikkamādīsu bhikkhācāragocare, aññatthāpi pavattesu avijahitakammaṭṭhānasaṅkhāte gocare sampajaññaṃ gocarasampajaññaṃ. Abhikkamādīsu asammuyhanameva sampajaññaṃ asammohasampajaññaṃ. Tattha (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： [繼續前文]在清凈道論註釋中所說方法中可知。在"不為煩惱所浸的樂"等中，因為根防護是以避免在色等上取相等為特相，所以說它的樂是不為煩惱所浸、不散亂的樂。 向前行是前進，即向前走。迴轉是後退，即返回。這兩者都可用於四種威儀。首先在行走時，向前運動身體稱為前進，轉回稱為後退。在站立時，即使站著，向前傾身稱為前進，向後仰身稱為後退。在坐時，即使坐著，向座位前部移動稱為前進，向後部移動稱為後退。在臥時也是這個道理。 在"有益正知"等中，全面地、以種種方式，或殊勝地、特別地了知稱為正知，正知的狀態是正知性，即如此運作的智。與法增長所說的利益俱行稱為有益，對前進等有益的正知是有益正知。對適宜的、能帶來自身利益的正知是適宜正知。在前進等的乞食行處，以及其他處所中，對不捨棄業處所說的行處的正知是行處正知。在前進等中不迷惑的正知是不癡正知。其中（在長部註釋、中部註釋.......）

1.109) abhikkamanacitte uppanne cittavaseneva agantvā 『『kinnu me ettha gatena attho atthi natthī』』ti atthānatthaṃ pariggahetvā atthapariggahaṇaṃ sātthakasampajaññaṃ. Tattha ca atthoti cetiyadassanabodhidassanasaṅghadassanatheradassanaasubhadassanādivasena dhammato vaḍḍhi. Cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ, saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. There disvā tesaṃ ovāde patiṭṭhāya asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti, tasmā etesaṃ dassanaṃ 『『sātthaka』』nti vuttaṃ. Keci pana 『『āmisatopi vaḍḍhi atthoyeva taṃ nissāya brahmacariyānuggahāya paṭipannattā』』ti vadanti.

Tasmiṃ pana gamane sappāyāsappāyaṃ pariggahetvā sappāyapariggaṇhanaṃ sappāyasampajaññaṃ. Seyyathidaṃ – cetiyadassanaṃ tāva sātthaṃ. Sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti, attano vibhavānurūpaṃ itthiyopi purisāpi alaṅkatapaṭiyattā cittakammarūpakāni viya sañcaranti. Tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati, jīvitabrahmacariyānaṃ vā antarāyo hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ hoti, vuttappakāraantarāyābhāve sappāyaṃ. Bodhidassanepi eseva nayo. Saṅghadassanampi sātthaṃ. Sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ karontesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti. Evaṃ taṃ ṭhānaṃ asappāyaṃ, antarāyābhāve sappāyaṃ. Mahāparisāparivārānaṃ therānaṃ dassanepi eseva nayo. Asubhadassanampi sātthaṃ maggaphalādhigamahetubhāvato. Dantakaṭṭhatthāya sāmaṇeraṃ gahetvā gatadaharabhikkhuno vatthupettha kathetabbaṃ. Evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ, mātugāmassa ca purisāsubhaṃ. Sabhāgameva sappāyanti evaṃ sappāyapariggaṇhanaṃ sappāyasampajaññaṃ nāma.

Evaṃ pariggahitasātthakasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittaruciyaṃ kammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvāva gamanaṃ gocarasampajaññaṃ nāma.

我來將這段巴利文直譯成簡體中文： 當生起前進的心時，不僅僅隨心而行，而是思考"我去那裡是否有意義"，這樣審察有無意義的思考是有益正知。其中，意義是指通過見塔、見菩提樹、見僧團、見長老、見不凈等而在法上增長。因為見到佛塔或菩提樹而緣佛生起歡喜，見僧團而緣僧生起歡喜，觀察那歡喜的生滅而證得阿羅漢果。見到長老后，依止他們的教誡，見到不凈相后，在那裡生起初禪，觀察它的生滅而證得阿羅漢果，因此說這些見是"有益"。有些人說："即使物質的增長也是有益，因為依靠它而修習以支援梵行。" 在那行走中，審察適宜與不適宜，把握適宜是適宜正知。這就是說：首先見塔是有益的。但如果在塔的大供養時，在十二由旬內的人們聚集，男女依各自的能力裝扮打扮，如畫像一般來回走動。在那裡他對可意所緣生貪，對不可意所緣生瞋，對無關所緣生癡，或違犯身觸戒，或對生命和梵行造成障礙。如此這個場所是不適宜的，若無上述障礙則是適宜的。在見菩提樹時也是這個道理。見僧團也是有益的。但如果在村內建大帳篷，人們整夜聽法，如前所說般人群聚集並有障礙。如此這個場所是不適宜的，無障礙時則是適宜的。在見有大眾圍繞的長老時也是這個道理。見不凈相也是有益的，因為能導致證得道果。這裡應該講述帶沙彌去取牙籤的年輕比丘的故事。如此，雖然是有益的，但對男人來說女人的不凈相是不適宜的，對女人來說男人的不凈相是不適宜的。只有同性的不凈相才適宜。如此審察適宜稱為適宜正知。 對於已如此把握有益和適宜的人，在三十八種業處中選取適合自己心意的業處作為行處，在乞食行處中帶著它而行，這稱為行處正知。

Abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. Taṃ evaṃ veditabbaṃ – idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhaputhujjanā abhikkamādīsu 『『attā abhikkamati, attanā abhikkamo nibbattito』』ti vā, 『『ahaṃ abhikkamāmi, mayā abhikkamo nibbattito』』ti vā sammuyhanti, tathā asammuyhanto 『『abhikkamāmī』』ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati, iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāṭo abhikkamati, tassevaṃ abhikkamato ekekapaduddharaṇe pathavīdhātu, āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇavītiharaṇesu. Vossajjane tejodhātu, vāyodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā balavatiyo. Tathā sannikkhepanasannirumbhanesu. Tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti, tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirumbhanaṃ na pāpuṇanti. Tattha tattheva pabbapabbaṃ sannisandhi odhiodhi hutvā tattakapāle pakkhittatilaṃ viya paṭapaṭāyantā bhijjanti. Tattha ko eko abhikkamati, kassa vā ekassa abhikkamanaṃ? Paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjanaṃ, dhātūnaṃ sayanaṃ. Tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpena –

『『Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati;

Avīcimanusambandho, nadīsotova vattatī』』ti. (dī. ni. aṭṭha. 1.214; ma. ni. aṭṭha. 1.109; saṃ. ni. aṭṭha. 3.

我來將這段巴利文直譯成簡體中文： 在前進等中不迷惑是不癡正知。應當這樣理解：在這裡，比丘在前進或後退時，不像凡夫那樣在前進等動作中迷惑地認為"我在前進，由我產生前進"或"我在前進，由我產生前進"，而是當"我要前進"的心生起時，與那心一起生起由心所引發的風界，產生表示[動作]。如此依心的作用和風界的擴散，這被認為是身體的骨架前進。當它如此前進時，在每一腳的提起中，地界、水界這兩界微弱緩慢，其餘兩界強盛有力。在移動和跨越時也是如此。在放下時，火界和風界這兩界微弱緩慢，其餘兩界強盛有力。在安置和固定時也是如此。其中在提起時生起的色法和非色法不能到達移動，同樣地，在移動時生起的[不能到達]跨越，在跨越時生起的[不能到達]放下，在放下時生起的[不能到達]安置，在安置時生起的[不能到達]固定。在每一節每一段中，成為各自的連線和界限，如同放在熱鍋上的芝麻一樣劈啪作響而破碎。其中誰在前進？或是誰的前進？因為從究竟義來說，只是諸界的行走，諸界的站立，諸界的坐，諸界的臥。在每一部分中與色法一起： "一個心生起， 另一心滅去； 相續無間斷， 如河流般行。" （長部註釋、中部註釋、相應部註釋）

5.368);

Evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti. Paccayasampattinti paccayapāripūriṃ. Ime cattāroti sīlasaṃvaro, santoso, indriyasaṃvaro, satisampajaññanti ime cattāro araññavāsassa sambhārā . Vattabbataṃ āpajjatīti 『『asukassa bhikkhuno araññe tiracchānagatānaṃ viya vanacarakānaṃ viya ca nivāsamattameva, na araññavāsānucchavikā kāci sammāpaṭipattī』』ti apavādavasena vattabbataṃ, āraññakehi vā tiracchānagatehi vanacarakavisabhāgajanehi vippaṭipattivasena vatthabbataṃ āpajjati. Bheravasaddaṃ sāventi, tāvatā apalāyantānaṃ hatthehi sīsaṃ…pe… karonti. Kāḷakasadisattā kāḷakaṃ, vītikkamasaṅkhātaṃ thullavajjaṃ. Tilakasadisattā tilakaṃ, micchāvitakkasaṅkhātaṃ aṇumattavajjaṃ. Tanti pītiṃ. Vibhūtabhāvena upaṭṭhānato khayato sammasanto.

Vivittanti janavivittaṃ. Tenāha 『『suñña』』nti. Taṃ pana janasaddanigghosābhāvena veditabbaṃ saddakaṇṭakattā jhānassāti āha 『『appasaddaṃ appanigghosanti attho』』ti. Etadevāti nissaddataṃyeva. Vihāro pākāraparicchinno sakalo āvāso. Aḍḍhayogo dīghapāsādo, 『『garuḷasaṇṭhānapāsādo』』tipi vadanti. Pāsādo caturassapāsādo. Hammiyaṃ muṇḍacchadanapāsādo. Aṭṭo paṭirājūnaṃ paṭibāhanayoggo catuppañcabhūmako patissayaviseso. Māḷo ekakūṭasaṅgahito anekakoṇavanto patissayaviseso. Aparo nayo – vihāro nāma dīghamukhapāsādo. Aḍḍhayogo ekapassacchadanakasenāsanaṃ. Tassa kira ekapasse bhitti uccatarā hoti, itarapasse nīcā. Etena taṃ ekapassacchadanakaṃ hoti. Pāsādo nāma āyatacaturassapāsādo. Hammiyaṃ muṇḍacchadanaṃ candikaṅgaṇayuttaṃ. Guhā nāma kevalā pabbataguhā. Leṇaṃ dvārabaddhaṃ pabbhāraṃ. Maṇḍapoti sākhāmaṇḍapo. Āvasathabhūtaṃ senāsanaṃ viharitabbaṭṭhena vihārasenāsanaṃ. Masārakādi mañcapīṭhaṃ tattha attharitabbabhisi upadhānañca mañcapīṭhasambandhato mañcapīṭhasenāsanaṃ. Cimilikādi bhūmiyaṃ santharitabbatāya santhatasenāsanaṃ. Abhisaṅkhatābhāvato kevalaṃ sayanassa nisajjāya ca okāsabhūtaṃ rukkhamūlādi paṭikkamitabbaṭṭhānaṃ okāsasenāsanaṃ. Senāsanaggahaṇena gahitamevāti 『『vivittaṃ senāsana』』nti iminā senāsanaggahaṇena gahitameva sāmaññajotanābhāvato.

Yadi evaṃ kasmā 『『arañña』』nti vuttanti āha 『『imassa panā』』tiādi. Bhikkhunīnaṃ vasena āgatanti idaṃ vinaye tathā āgataṃ sandhāya vuttaṃ , abhidhammepi (vibha. 529) pana 『『araññanti nikkhamitvā bahi indakhilā sabbametaṃ arañña』』nti āgatameva. Tattha hi yaṃ na gāmappadesantogadhaṃ, taṃ araññanti nippariyāyavasena tathā vuttaṃ. Dhutaṅganiddese (visuddhi.

我來將這段巴利文直譯成簡體中文： 如此在前進等中不迷惑稱為不癡正知。"資具圓滿"是指資具完具。"這四種"是指戒律防護、知足、根防護、念正知這四種住林資具。"受到責備"是指"某某比丘在林中僅如野獸或林人般住，沒有適合林住的正確修行"，遭受這樣的誹謗，或者因為與林住者、野獸、與林住不相應的人違背而受到責備。發出可怕的聲音，對於不逃跑者就用手[做動作]到頭......。因為像黑點所以稱為黑點，即所說的粗重過失。因為像芝麻點所以稱為芝麻點，即所說的微細過失。"它"是指喜。因為以明顯的方式現起而從滅盡觀察。 "遠離"是指遠離人群。因此說"空"。由於禪定以聲音為障礙，這應從沒有人聲噪音來理解，所以說"意思是少聲少噪"。"正是這個"就是指無聲。寺院是指被墻所圍的整個住處。"單邊屋"是指長殿，也有人說是"金翅鳥形狀的殿堂"。"殿"是指四方形的殿堂。"重閣"是指平頂的殿堂。"望樓"是指能防護敵王的四五層特殊住所。"圓屋"是指有一個尖頂和多個角的特殊住所。另一種解釋：寺院是指長面殿堂。單邊屋是指單邊有屋頂的住所。據說它一邊墻較高，另一邊較低，因此它是單邊有屋頂的。殿是指長方形殿堂。重閣是指平頂且有月光庭院的。洞是指純粹的山洞。巖廬是指有門的巖洞。亭是指樹枝棚。作為住處的住所因為可居住而稱為住所住處。有腿床椅等，以及要在其上鋪設的褥墊枕頭，因為與床椅相關而稱為床椅住處。席等因為要鋪設在地上而稱為鋪具住處。因為不是特別建造的，僅作為躺臥和坐的場所的樹下等退隱處所稱為場所住處。已經被"住處"一詞所包含，因為在"遠離的住處"這句中的"住處"一詞已經以一般含義包含了。 如果這樣，為什麼說"林野"呢？所以說"但這個"等。"依比丘尼而來"，這是說在律中如此來，但在阿毗達摩中也說"林野是指出了界標外的一切都是林野"。因為在那裡，凡是不包括在村落範圍內的，從無比喻的意義上說是林野。在頭陀支解釋（清凈道）;

1.31) yaṃ vuttaṃ, taṃ yuttaṃ, tasmā tattha vuttanayena gahetabbanti adhippāyo. Rukkhamūlanti rukkhasamīpaṃ. Vuttañhetaṃ 『『yāvatā majjhanhike kāle samantā chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla』』nti. Sela-saddo avisesato pabbatapariyāyoti katvā vuttaṃ 『『pabbatanti sela』』nti, na silāmayameva. Paṃsumayādiko hi tividhopi pabbato evāti. Vivaranti dvinnaṃ pabbatānaṃ mitho āsannatare ṭhitānaṃ ovarakādisadisaṃ vivaraṃ. Ekasmiṃyeva vā pabbate. Umaṅgasadisanti suduṅgāsadisaṃ. Manussānaṃ anupacāraṭṭhānanti pakatisañcāravasena manussehi na sañcaritabbaṭṭhānaṃ. Ādi-saddena 『『vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ adhivacanaṃ. Vanapatthanti bhiṃsanakānametaṃ. Vanapatthanti salomahaṃsānametaṃ. Vanapatthanti pariyantānametaṃ. Vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana』』nti (vibha. 531) imaṃ pāḷippadesaṃ saṅgaṇhāti. Acchannanti kenaci chadanena antamaso rukkhasākhāyapi na chāditaṃ. Nikkaḍḍhitvāti nīharitvā. Pabbhāraleṇasadiseti pabbhārasadise, leṇasadise vā.

Piṇḍapātapariyesanaṃ piṇḍapāto uttarapadalopenāti āha 『『piṇḍapātapariyesanato paṭikkanto』』ti. Pallaṅkanti ettha pari-saddo samantatoti etasmiṃ atthe, tasmā vāmoruṃ dakkhiṇoruñca samaṃ ṭhapetvā ubho pāde aññamaññaṃ sambandhe katvā nisajjā pallaṅkanti āha 『『samantato ūrubaddhāsana』』nti. Ūrūnaṃ bandhanavasena nisajjā pallaṅkaṃ. Ābhujitvāti ca yathā pallaṅkavasena nisajjā hoti, evaṃ ubho pāde ābhujite samiñjite katvā. Taṃ pana ubhinnaṃ pādānaṃ tathāsambandhatākaraṇanti āha 『『bandhitvā』』ti. Heṭṭhimakāyassa anujukaṃ ṭhapanaṃ nisajjāvacaneneva bodhitanti ujuṃ kāyanti ettha kāya-saddo uparimakāyavisayoti āha 『『uparimasarīraṃ ujukaṃ ṭhapetvā』』ti. Taṃ pana ujukaṃ ṭhapanaṃ sarūpato payojanato ca dassetuṃ 『『aṭṭhārasā』』tiādi vuttaṃ. Na paṇamantīti na oṇamanti. Na paripatatīti na vigacchati vīthiṃ na laṅgheti, tato eva pubbenāparaṃ visesasampattiyā kammaṭṭhānaṃ vuddhiṃ phātiṃ gacchati. Parimukhanti ettha pari-saddo abhi-saddena samānatthoti āha 『『kammaṭṭhānābhimukha』』nti, bahiddhā puthuttārammaṇato nivāretvā kammaṭṭhānaṃyeva purakkhatvāti attho. Samīpattho vā pari-saddoti dassento 『『mukhasamīpe vā katvā』』ti āha. Ettha ca yathā 『『vivittaṃ senāsanaṃ bhajatī』』tiādinā bhāvanānurūpaṃ senāsanaṃ dassitaṃ, evaṃ nisīdatīti iminā alīnānuddhaccapakkhiyo santo iriyāpatho dassito. 『『Pallaṅkaṃ ābhujitvā』』ti iminā nisajjāya daḷhabhāvo. 『『Parimukhaṃ satiṃ upaṭṭhapetvā』』ti iminā ārammaṇapariggahūpāyo.

Parīti pariggahaṭṭho 『『pariṇāyikā』』tiādīsu (dha. sa. 16, 20) viya. Mukhanti niyyānaṭṭho 『『suññatavimokkhamukha』』ntiādīsu viya. Paṭipakkhato niggamanaṭṭho hi niyyānaṭṭho, tasmā pariggahitaniyyānaṃ satinti sabbathā gahitāsammosaṃ pariccattasammosaṃ satiṃ katvā, paramasatinepakkaṃ upaṭṭhapetvāti attho.

我來將這段巴利文直譯成簡體中文： 所說的是合理的，因此意思是應該按照那裡所說的方法來理解。"樹下"是指樹的附近。因為這樣說："正午時分，陽光照射四周的範圍，在無風時樹葉落下，這個範圍就是樹下。"因為"巖"字通常是"山"的同義詞，所以說"山即是巖"，不僅指石頭製成的。因為土製等三種都是山。"裂隙"是指兩座山相互靠近處如房間般的空隙。或在同一座山上。"洞穴似的"是指如同地下通道。"人不行處"是指人們平常不走動的地方。"等"字包含了經文："林野是森林住處的代名詞。林野是令人恐怖之處的代名詞。林野是令人毛骨悚然之處的代名詞。林野是邊遠之處的代名詞。林野是人不行處的住處的代名詞"這段經文。"無遮蓋"是指未被任何遮蓋物，乃至樹枝所覆蓋。"拖出"是指拉出。"如巖洞"是指如同巖洞，或如同窟。 "乞食"是省略後面部分的"乞食尋求"，所以說"從乞食尋求返回"。這裡"結跏趺坐"中的"pari"字意為"周遍"，因此將左大腿和右大腿平放，兩腳互相交叉而坐稱為結跏趺坐，所以說"周遍綁腿而坐"。由於綁腿而坐是結跏趺坐。"盤起"是指爲了結跏趺坐而將兩腳盤起彎曲。這是使兩腳如此相連，所以說"綁起"。因為"坐"字已表示下身端正放置，所以在"端正身"中的"身"字指上身，因此說"使上身端正"。爲了顯示那端正放置的本質和目的，所以說"十八"等。"不傾斜"是指不下垂。"不散亂"是指不離開，不超出軌道，因此由於前後特殊成就，業處得以增長繁榮。這裡"面前"中的"pari"字與"abhi"字同義，所以說"面向業處"，意思是從外部種種所緣收攝回來，以業處為主。或者"pari"字表示"近"的意思，所以說"或置於面前"。這裡如"親近遠離的住處"等顯示適合修行的住處，如此"坐"顯示不沉沒不掉舉的寂靜威儀。"結跏趺坐"顯示坐姿的穩固。"念現前"顯示把握所緣的方法。 "pari"有把握的意思，如"引導者"等。"mukha"有出離的意思，如"空解脫門"等。因為從對治而出是出離義，所以"念現前"是指作為完全把握、舍離忘失的念，建立最上念慧。

Abhijjhāyati gijjhati abhikaṅkhati etāyāti abhijjhā, lobho. Lujjanaṭṭhenāti bhijjanaṭṭhena, khaṇe khaṇe bhijjanaṭṭhenāti attho. Vikkhambhanavasenāti ettha vikkhambhanaṃ anuppādanaṃ appavattanaṃ paṭipakkhena suppahīnattā. Pahīnattāti ca pahīnasadisataṃ sandhāya vuttaṃ jhānassa anadhigatattā. Tathāpi nayidaṃ cakkhuviññāṇaṃ viya sabhāvato vigatābhijjhaṃ, atha kho bhāvanāvasena. Tenāha 『『na cakkhuviññāṇasadisenā』』ti. Eseva nayoti yathā cakkhuviññāṇaṃ sabhāvena vigatābhijjhaṃ abyāpannañca na bhāvanāya vikkhambhitattā, na evamidaṃ. Idaṃ pana cittaṃ bhāvanāya parisodhitattā abyāpannaṃ vigatathinamiddhaṃ anuddhataṃ nibbicikicchañcāti attho. Purimapakatinti parisuddhapaṇḍarasabhāvaṃ. 『『Yā tasmiṃ samaye cittassa akalyatā』』tiādinā (dha. sa. 1162; vibha. 546) thinassa, 『『yā tasmiṃ samaye kāyassa akalyatā』』tiādinā (dha. sa. 1163; vibha. 546) ca middhassa abhidhamme niddiṭṭhattā vuttaṃ 『『thinaṃ cittagelaññaṃ, middhaṃ cetasikagelañña』』nti. Satipi hi aññamaññaṃ avippayoge cittakāyalahutādīnaṃ viya cittacetasikānaṃ yathākkamaṃ taṃtaṃvisesassa yā tesaṃ akalyatādīnaṃ visesapaccayatā, ayametesaṃ sabhāvoti daṭṭhabbaṃ. Ālokasaññīti ettha atisayattavisiṭṭhaatthiatthāvabodhakoyamīkāroti dassento āha 『『rattimpi…pe… samannāgato』』ti. Idaṃ ubhayanti satisampajaññamāha.

Atikkamitvāti vikkhambhanavasena pajahitvā. Kathamidaṃ kathamidanti pavattiyā kathaṃkathā, vicikicchā, sā etassa atthīti kathaṃkathī, na kathaṃkathīti akathaṃkathī, nibbicikiccho. Lakkhaṇādibhedatoti ettha ādi-saddena paccayaparihānappahāyakādīnampi saṅgaho daṭṭhabbo. Tepi hi pabhedato daṭṭhabbāti. Ucchinditvā pātentīti ettha ucchindanaṃ pātanañca tāsaṃ paññānaṃ anuppannānaṃ uppajjituṃ appadānameva. Iti mahaggatānuttarapaññānaṃ ekaccāya ca parittapaññāya anuppattihetubhūtā nīvaraṇadhammā itarāya ca samatthataṃ vihanantiyevāti 『『paññāya dubbalīkaraṇā』』ti vuttā. Appentoti nigamento.

Attantapasuttavaṇṇanā niṭṭhitā.

9-10. Taṇhāsuttādivaṇṇanā

199-

我來將這段巴利文直譯成簡體中文： 通過它貪求、渴望、希求，所以是貪慾，即貪。"壞滅義"是指破壞義，即剎那剎那破壞的意思。"鎮伏方面"中，鎮伏是指不生起、不轉起，因為被對治所善斷。說"被斷"是指類似於斷，因為尚未證得禪定。即便如此，這不像眼識那樣本性離貪，而是通過修習。所以說"不像眼識"。"同樣的方法"是指就像眼識是本性離貪、無嗔，不是通過修習而鎮伏，這[心]不是這樣。而這心是因為通過修習而清凈，所以無嗔、離昏沉睡眠、不掉舉、無疑惑。"原來的自性"是指清凈光明的狀態。因為在阿毗達摩中以"在那個時候心的不適業性"等定義昏沉，以"在那個時候身的不適業性"等定義睡眠，所以說"昏沉是心的病態，睡眠是心所的病態"。即使像心身輕安等心和心所不相離，如同各自特質的不適業性等是它們各自特質的特殊因，應當視為這些的自性。在"光明想"中，這個"-ī"表示特殊和殊勝義，所以說"即使在夜晚......具足"。"這兩種"是指念和正知。 "超越"是指以鎮伏方式斷除。以"這如何、這如何"轉起為疑，疑是他的特性為有疑者，非有疑者為無疑者，即無疑惑。"從相等差別"中，"等"字也應當理解為包含因緣、舍斷等的差別。因為那些也應當從差別來看。"切斷使倒下"中，切斷和使倒下就是不讓那些慧生起。如此，大種和無上慧以及某些凡夫慧的不生起因即是蓋法，它們也破壞其他[慧]的能力，所以說是"使慧羸弱"。"繫結"是指總結。 自我苦行經註釋完畢。 9-10. 愛經等註釋 199-

1. Navame tayo bhave ajjhottharitvā ṭhitaṃ 『『ajjhattikassa upādāya aṭṭhārasa taṇhāvicaritānī』』tiādinā vuttaṃ taṃ taṃ attano koṭṭhāsabhūtaṃ jālametissā atthīti jālinī. Tenāha 『『tayo vā bhave』』tiādi. Tattha tatthāti tasmiṃ tasmiṃ bhave, ārammaṇe vā. Apicātiādinā niddesanayena visattikāpadassa atthaṃ dassento niddesapāḷiyā ekadesaṃ dasseti 『『visamūlā』』tiādinā. Ayañhettha niddesapāḷi (mahāni. 3; cūḷani. mettagūmāṇavapucchāniddeso 22, khaggavisāṇasuttaniddeso 124) –

『『Visattikāti kenaṭṭhena visattikā? Visatāti visattikā, visaṭāti visattikā, visālāti visattikā, visakkatīti visattikā, visaṃharatīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā . Visaparibhogāti visattikā. Visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe kule gaṇe āvāse lābhe yase pasaṃsāya sukhe cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāre kāmadhātuyā rūpadhātuyā arūpadhātuyā kāmabhave rūpabhave arūpabhave saññibhave asaññibhave nevasaññināsaññibhave ekavokārabhave catuvokārabhave pañcavokārabhave atīte anāgate paccuppanne diṭṭhasutamutaviññātabbesu visaṭā vitthatāti visattikā』』ti.

Tattha (mahāni. aṭṭha. 3; saṃ. ni. ṭī. 1.1.1 oghataraṇasuttavaṇṇanā) visatāti vitthatā rūpādīsu tebhūmakadhammabyāpanavasena. Visaṭāti purimavacanameva ta-kārassa ṭa-kāraṃ katvā vuttaṃ. Visālāti vipulā. Visakkatīti parisahati. Ratto hi rāgavatthunā parena tāḷiyamānopi sahati, vipphandanaṃ vā 『『visakkana』』nti vadanti. Visaṃharatīti tathā tathā kāmesu ānisaṃsaṃ dassentī vividhehi ākārehi nekkhammābhimukhappavattito cittaṃ saṃharati saṃkhipati. Visaṃ vā dukkhaṃ, taṃ harati upanetīti attho. Aniccādiṃ niccādito gaṇhantī visaṃvādikā hoti. Dukkhanibbattakassa kammassa hetubhāvato visamūlā, visaṃ vā dukkhadukkhādibhūtā vedanā mūlaṃ etissāti visamūlā. Dukkhasamudayattā visaṃ phalaṃ etissāti visaphalā. Taṇhāya rūpādikassa dukkhassa paribhogo hoti, na amatassāti sā visaparibhogā vuttā. Sabbattha niruttivasena padasiddhi veditabbā. Yo panettha padhāno attho, taṃ dassetuṃ puna 『『visaṭā vā panā』』tiādi vuttaṃ.

Tantaṃ vuccati (dī. ni. ṭī. 2.95 apasādanāvaṇṇanā; saṃ. ni. ṭī. 2.

我來將這段巴利文直譯成簡體中文： 在第九經中，遍覆三有而住的，如"對內取的十八愛行"等所說的，那些作為自己部分的網，她有這個網，所以稱為有網者。因此說"或三有"等。其中"在那裡那裡"是指在那個那個有中，或所緣中。以"而且"等通過義釋的方法顯示"黏著"一詞的意思，以"毒根"等顯示義釋經文的一部分。這裡的義釋經文是： "'黏著'為什麼意義是黏著？因為蔓延故是黏著，因為擴散故是黏著，因為廣大故是黏著，因為跛行故是黏著，因為收攝故是黏著，因為欺誑故是黏著，因為毒根故是黏著，因為毒果故是黏著，因為毒受用故是黏著。又那愛在色、聲、香、味、觸、家族、團體、住處、利養、名聲、稱讚、快樂、衣服、飲食、臥具、病人所需藥物資具、欲界、色界、無色界、欲有、色有、無色有、有想有、無想有、非想非非想有、一蘊有、四蘊有、五蘊有、過去、未來、現在、所見聞覺知中廣大遍滿，故稱黏著。" 其中"蔓延"是指在色等三界法中遍滿的狀態。"擴散"只是將前面的話的"ta"音變成"ṭa"音而說。"廣大"是指廣闊。"跛行"是指忍受。因為貪染者即使被他人以貪染事物毆打也忍受，或說震動為"跛行"。"收攝"是指這樣那樣顯示欲樂的功德，以種種方式將心從出離的傾向收攝回來、縮回來。或者"毒"是苦，意思是帶來苦。把無常等當作常等而執取，成為欺誑。因為是產生苦的業的因，所以是毒根；或者苦苦等的感受是她的根，所以是毒根。因為是苦集，所以毒是她的果，故稱毒果。愛對色等的受用是苦，不是甘露，所以說她是毒受用。應當理解在一切處依據詞源而成就詞義。爲了顯示這裡的主要意思，所以又說"又廣大"等。 紡織被稱為

2.60) vatthavinanatthaṃ tantavāyehi daṇḍake āsañcitvā pasāritasuttavaṭṭi 『『tanīyatī』』ti katvā, taṃ pana suttaṃ santānākulatāya nidassanabhāvena ākulameva gahitanti āha 『『tantaṃ viya ākulajāto』』ti. Saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『yathā nāmā』』tiādi vuttaṃ. Samānetunti pubbenāparaṃ samaṃ katvā ānetuṃ, avisamaṃ ujuṃ kātunti attho. Tantameva vā ākulaṃ tantākulaṃ, tantākulaṃ viya jāto bhūtoti tantākulakajāto. Vinanato gulāti itthiliṅgavasena laddhanāmassa tantavāyassa guṇṭhikaṃ nāma ākulabhāvena aggato vā mūlato vā duviññeyyameva khalibaddhatantasuttanti āha 『『gulāguṇṭhikaṃ vuccati pesakārakañjiyasutta』』nti.

Sakuṇikāti paṭapadasakuṇikā. Sā hi rukkhasākhāsu olambanakuṭavā hoti. Tañhi sā kuṭavaṃ tato tato tiṇahīrādike ānetvā tathā vinati, yathā te pesakārakañjiyasuttaṃ viya aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ vivecetuṃ vā na sakkā. Tenāha 『『yathā』』tiādi. Tadubhayampi 『『gulāguṇṭhika』』nti vuttaṃ kañjiyasuttaṃ kulāvakañca. Purimanayenevāti 『『evameva sattā』』tiādinā vuttanayeneva. Kāmaṃ muñjapabbajatiṇāni yathājātānipi dīghabhāvena patitvā araññaṭṭhāne aññamaññaṃ vinandhitvā ākulabyākulāni hutvā tiṭṭhanti, tāni pana na tathā dubbiveciyāni yathā rajjubhūtānīti dassetuṃ 『『yathā tānī』』tiādi vuttaṃ. Sesamettha heṭṭhā vuttanayameva.

Apāyāti avaḍḍhikā, sukhena, sukhahetunā vā virahitāti attho. Dukkhassa gatibhāvatoti āpāyikassa dukkhassa pavattiṭṭhānabhāvato. Sukhasamussayatoti abbhudayato. Vinipatitattāti virūpaṃ nipātattā, yathā tenattabhāvena sukhasamussayo na hoti, evaṃ nipatitattā. Itaroti saṃsāro. Nanu 『『apāya』』ntiādinā vuttopi saṃsāro evāti? Saccametaṃ, nirayādīnaṃ pana adhimattadukkhabhāvadassanatthaṃ apāyādiggahaṇaṃ. Gobalībaddañāyenāyamattho veditabbo.

Khandhānañca paṭipāṭīti pañcannaṃ khandhānaṃ hetuphalabhāvena aparāparappavatti. Abbocchinnaṃ vattamānāti avicchedena vattamānā. Taṃ sabbampīti taṃ 『『apāya』』ntiādinā vuttaṃ sabbaṃ apāyadukkhañca vaṭṭadukkhañca. Mahāsamudde vātakkhittā nāvā viyāti idaṃ paribbhamanaṭṭhānassa mahantadassanatthañceva paribbhamanassa anavaṭṭhitatādassanatthañca upamā. Yante yuttagoṇo viyāti idaṃ pana avasībhāvadassanatthañceva duppamokkhabhāvadassanatthañcāti veditabbaṃ.

『『Samūhaggāhoti taṇhāmānadiṭṭhīnaṃ sādhāraṇaggāho』』ti vadanti, 『『itthaṃ evaṃ aññathā』』ti pana visesaṃ akatvā gahaṇaṃ samūhaggāhoti daṭṭhabbo. Visesaṃ akatvāti ca anupanidhānaṃ samato asamato ca upanidhānanti imaṃ vibhāgaṃ akatvāti attho. Itthanti hi anupanidhānaṃ kathitaṃ. Evaṃ aññathāti pana samato asamato ca upanidhānaṃ. Aññaṃ ākāranti parasantānagataṃ ākāraṃ.

我來將這段巴利文直譯成簡體中文： 說"被織"是指由織工們將線軸懸掛在織機桿上拉開，線團則被稱為"編織"，因為那線由於相續糾結而成為比喻，所以取其糾結義，因此說"如同糾結的線"。爲了詳細顯示簡略所說的義，所以說"就像"等。"使之相配"是指使前後相等而帶來，意思是使之不相違、正直。或者線的糾結為線糾結，如同線糾結而產生為線糾結生。"編織線團"是依女性語尾而得名的織工的結團，由於糾結而從頂端或根部難以分辨綁結的線，所以說"線團結團稱為織工的麻線"。 "鳥"是指織巢的鳥。它在樹枝上懸掛巢。它從這裡那裡帶來草莖等如此編織那巢，使得它們像織工的麻線一樣，不能使頂端與頂端、根部與根部相配或分離。因此說"如"等。那兩者都稱為"線團結團"，即麻線和鳥巢。"如前方法"是指如"如是諸有情"等所說的方法。雖然文達草和巴巴加草天生長而倒下在林中地方，互相纏繞而成糾結混亂而住，但是它們不像成為繩索那樣難以分離，爲了顯示這點所以說"如那些"等。這裡其餘如前所說的方法。 "惡趣"是指無增長，意思是離開快樂或快樂因。"因為是苦的去處"是指因為是惡趣苦的轉起處。"從快樂的興起"是指從增上。"因為墮落"是指因為異常墮落，以那個自體使快樂不能興起，如是墮落。"其他"是指輪迴。難道以"惡趣"等所說不也是輪迴嗎？這是真的，但是爲了顯示地獄等的極度苦性而說惡趣等。應當以牛的遲鈍方法理解這個意思。 "諸蘊的相續"是指五蘊以因果關係相續轉起。"無間斷轉起"是指無間斷地轉起。"那一切"是指以"惡趣"等所說的一切惡趣苦和輪迴苦。"如被風吹動的船在大海中"這個譬喻是爲了顯示流轉處的廣大和流轉的不安定。"如軛中的牛"這個則應當理解是爲了顯示無自在和難解脫。 說"總執取是愛、慢、見的共同執取"，應當視"如是如此異此"不作差別的執取為總執取。"不作差別"的意思是不作"不比較、相等不相等的比較"這個分別。因為"如是"說的是不比較。"如此異此"則是相等不相等的比較。"其他樣態"是指存在於他相續中的樣態。

Atthīti sadā saṃvijjatīti attho. Sīdatīti nassati. Saṃsayaparivitakkavasenāti 『『kiṃ nu kho ahaṃ siyaṃ, na siya』』nti evaṃ parivitakkavasena. Patthanākappanavasenāti 『『api nāma sādhu panāhaṃ siya』』nti evaṃ patthanāya kappanavasena. Suddhasīsāti taṇhāmānadiṭṭhīnaṃ sādhāraṇā sīsā. 『『Itthaṃ evaṃ aññathā』』ti vuttassa visesassa anissitattā 『『suddhasīsā』』ti vuttā. Tattha diṭṭhisīsehi diṭṭhiyā gahitāya tadavinābhāvinī taṇhā dassitā, catūhi sīsehi dvādasahi ca sīsamūlakehi mānadiṭṭhīhi ayameva taṇhā dassitāti āha 『『evamete…pe… taṇhāvicaritadhammā veditabbā』』ti. Nanu ca mānadiṭṭhiggāhopi idhādhippeto, yato 『『taṇhāmānadiṭṭhivasena samūhaggāho』』ti aṭṭhakathāyaṃ vuttaṃ, tasmā kathaṃ taṇhāvicaritānīti idaṃ vacanaṃ? Vuccate – diṭṭhimānesupi taṇhāvicaritānīti vacanaṃ aññamaññaṃ vippayogīnaṃ diṭṭhimānānaṃ taṇhāya avippayogānaṃ taṃmūlakattā tappadhānatāya katanti veditabbaṃ. Dasamaṃ uttānameva.

Taṇhāsuttādivaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

1. Pañcamapaṇṇāsakaṃ

(21) 1. Sappurisavaggo

1-10. Sikkhāpadasuttādivaṇṇanā

201-210. Pañcamassa paṭhame asappurisoti lāmakapuriso. Pāṇaṃ atipātetīti pāṇātipātī. Adinnaṃ ādiyatīti adinnādāyī. Kāmesu micchā caratīti kāmesumicchācārī. Musā vadatīti musāvādī. Surāmerayamajjapamāde tiṭṭhatīti surāmerayamajjapamādaṭṭhāyī. Pāṇātipāte samādapetīti yathā pāṇaṃ atipāteti, tathā naṃ tattha gahaṇaṃ gaṇhāpeti. Sesesupi eseva nayo. Ayaṃ vuccatīti ayaṃ evarūpo puggalo yasmā sayaṃkatena ca dussīlyena samannāgato, yañca samādapitena kataṃ, tato upaḍḍhassa dāyādo, tasmā 『『asappurisena asappurisataro』』ti vuccati. Sappurisoti uttamapuriso. Sappurisena sappurisataroti attanā ca katena susīlyena samannāgatattā yañca samādapito karoti, tato upaḍḍhassa dāyādattā uttamapurisena uttamapurisataro. Ettha ca parena kataṃ dussīlyaṃ susīlyaṃ vā āṇattiyā attanā ca vacippayogena katanti āṇāpanavasena pasutapāpassa puññassa vā dāyādo 『『tato upaḍḍhassa dāyādo』』ti vutto. Dutiyādīni uttānatthāneva.

Sikkhāpadasuttādivaṇṇanā niṭṭhitā.

Sappurisavaggavaṇṇanā niṭṭhitā.

211-220. Dutiyo parisāvaggo uttānatthoyeva.

(23) 3. Duccaritavaggavaṇṇanā

221-231. Tatiyassa paṭhamādīni uttānatthāneva. Cintākavītiādīsu vatthuanusandhiubhayameva cirena cintetvā karaṇavasena cintākavi veditabbo. Kiñci sutvā sutena assutaṃ anusandhetvā karaṇavasena sutakavi, kiñci atthaṃ upadhāretvā tassa saṅkhipanavitthāraṇādivasena atthakavi yaṃkiñci parena kataṃ kabbaṃ nāṭakaṃ vā disvā taṃsadisameva aññaṃ attano ṭhānuppattikappaṭibhānena karaṇavasena paṭibhānakavi veditabbo.

Duccaritavaggavaṇṇanā niṭṭhitā.

(24) 4. Kammavaggo

1. Saṃkhittasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "存在"的意思是經常存在。"沉沒"是消失。"以疑慮思維"是指以"我是否會存在,不會存在"如此思維。"以希望構想"是指以"但願我能如是存在"如此希望的構想。"純粹頭"是指愛、慢、見的共同頭。因為不依靠"如是如此異此"所說的差別,所以說"純粹頭"。其中以見頭顯示與見執取不相離的愛,以四頭和十二頭根本的慢見顯示這個愛,所以說"如是應知這些愛行法"。難道這裡不也意指慢見執取嗎?因為在註釋中說"以愛慢見而總執取",那麼為什麼說"愛行"這個詞呢?答:對於見慢也說愛行,應當理解是因為雖然見慢相互不相離,但不離愛,以愛為根本,以愛為主而這樣說。第十經義顯明。 愛經等註釋完畢。 大品註釋完畢。 第四五十經完畢。 第五個五十經 (21)第1章 善人品 1-10. 學處經等註釋 201-210.. 第五品第一經中,"非善人"是指劣人。"殺生"是指殺害生命者。"不與取"是指取未給與者。"欲邪行"是指在諸欲中行邪者。"妄語"是指說虛妄者。"住于飲酒放逸"是指住于飲酒放逸者。"教唆殺生"是指使他如此殺害生命,使他在其中執取。在其餘也是這個方法。"這稱為"是指這樣的人,因為自己所作的不戒具足,又因所教唆而作的,是其一半的繼承者,所以稱為"比非善人更非善人"。"善人"是指最上人。"比善人更善人"是指因為自己所作的持戒具足,又因所教唆而作的,是其一半的繼承者,所以比最上人更最上人。這裡由他人所作的不戒或持戒,由命令和自己的語業所作,依命令而產生的罪或福的繼承者說為"是其一半的繼承者"。第二等經義顯明。 學處經等註釋完畢。 善人品註釋完畢。 211-220.. 第二眾會品義顯明。 (23)第3章 惡行品註釋 221-231.. 第三品第一等經義顯明。在"思維詩人"等中,應知思維詩人是依長時思維事物和連線兩者而作。聞詩人是依所聞而連線未聞而作,義詩人是依思惟某義而依其略說廣說等而作,應知機智詩人是見他人所作的詩歌或戲劇后,依自己的場合生起的智慧而作類似的其他作品。 惡行品註釋完畢。 (24)第4章 業品 1.略說經註釋

1. Catutthassa paṭhame kāḷakanti malīnaṃ, cittassa appabhassarabhāvakaranti attho. Taṃ panettha kammapathappattameva adhippetanti āha 『『dasaakusalakammapatha』』nti. Kaṇhābhijātihetuto vā kaṇhaṃ. Tenāha 『『kaṇhavipāka』』nti. Apāyūpapatti manussesu ca dobhaggiyaṃ kaṇhavipāko, yaṃ tassa tamabhāvo vutto. Nibbattanatoti nibbattāpanato. Paṇḍarakanti odātaṃ, cittassa pabhassarabhāvakaranti attho. Sukkābhijātihetuto vā sukkaṃ. Tenāha 『『sukkavipāka』』nti. Saggūpapatti manussasobhaggiyañca sukkavipāko, yaṃ tassa jotibhāvo vutto. Ukkaṭṭhaniddesena pana 『『sagge nibbattanato』』ti vuttaṃ, nibbattāpanatoti attho. Missakakammanti kālena kaṇhaṃ kālena sukkanti evaṃ missakavasena katakammaṃ. Sukhadukkhavipākanti vatvā tattha sukhadukkhānaṃ pavattiākāraṃ dassetuṃ 『『missakakammaṃ hī』』tiādi vuttaṃ. Kammassa kaṇhasukkasamaññā kaṇhasukkābhijātihetutāyāti apacayagāmitāya tadubhayaviddhaṃsakassa kammakkhayakarakammassa idha sukkapariyāyopi icchitoti āha 『『ubhaya…pe… ayamettha attho』』ti. Tattha ubhayavipākassāti yathādhigatassa ubhayavipākassa. Sampattibhavapariyāpanno hi vipāko idha sukkaṃ sukkavipākoti adhippeto, na accantaparisuddho ariyaphalavipāko.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

1. Vitthārasuttavaṇṇanā

2. Dutiye sabyābajjhanti vā sadukkhaṃ, attanā uppādetabbena dukkhena sadukkhanti attho, dukkhasaṃvattanikanti vuttaṃ hoti. Kāyasaṅkhārādīsu kāyadvāre gahaṇādivasena copanappattā dvādasa akusalacetanā abyābajjhakāyasaṅkhāro nāma. Vacīdvāre hanusaṃcopanavasena vacībhedappavattikā tāyeva dvādasa vacīsaṅkhāro nāma. Ubhayacopanaṃ appatvā raho cintentassa manodvāre pavattā manosaṅkhāro nāma. Iti tīsupi dvāresu kāyaduccaritādibhedā akusalā cetanāva saṅkhārāti veditabbā. Abhisaṅkharotīti āyūhati, taṃ pana āyūhanaṃ paccayasamavāyasiddhito saṅkaḍḍhitvā piṇḍanaṃ viya hoti. Sadukkhaṃ lokanti apāyalokamāha. Vipākaphassāti phassasīsena tattha vipākappavattamāha. Vemānikapetāti idaṃ bāhullato vuttaṃ, itaresampi vinipātikānaṃ kālena sukhaṃ, kālena dukkhaṃ hoti. Tassa pahānāyāti tassa yathāvuttassa kammassa anuppattidhammatāpādanāya. Yā cetanāti yā apacayagāminicetanā. Tenevāha 『『vivaṭṭagāminī maggacetanā veditabbā』』ti.

Vitthārasuttavaṇṇanā niṭṭhitā.

3-9. Soṇakāyanasuttādivaṇṇanā

234-240. Tatiye purimāni, bhante, divasāni purimatarānīti ettha hiyyo divasaṃ purimaṃ nāma, tato paraṃ purimataranti āha 『『atītānantaradivasato paṭṭhāyā』』tiādi. Iti imesu dvīsu pavattito yathākkamaṃ purimapurimatarabhāvo dassito. Evaṃ santepi yadettha 『『purimatara』』nti vuttaṃ, tato pabhuti yaṃ yaṃ oraṃ, taṃ taṃ purimaṃ. Yaṃ yaṃ paraṃ, taṃ taṃ purimataraṃ orapārabhāvassa viya purimatarabhāvassa ca apekkhāsiddhattā. Sesaṃ vuttanayameva. Catutthādīni uttānatthāneva.

Soṇakāyanasuttādivaṇṇanā niṭṭhitā.

10-11. Samaṇasuttādivaṇṇanā

241-2. Dasame sesapadesupīti 『『idha dutiyo samaṇo』』tiādīsu sesapadesupi. Yathā hi 『『vivicceva kāmehī』』ti (dī. ni. 1.226; ma. ni. 1.271, 287, 297; saṃ. ni. 2.152; a. ni.

我來將這段巴利文直譯成簡體中文： 232. 第四品第一經中,"黑"是指染污,意思是使心不光明。這裡是指達到業道程度,所以說"十不善業道"。或因黑生起之因而為黑。所以說"黑異熟"。惡趣生和人間的不幸是黑異熟,說為其黑暗性。"生起"是指使生起。"白"是指清凈,意思是使心光明。或因白生起之因而為白。所以說"白異熟"。天趣生和人間的幸運是白異熟,說為其光明性。但以最勝說為"在天界生起",意思是使生起。"雜業"是指有時黑有時白如此以雜方式所作的業。說"樂苦異熟"后,爲了顯示其中樂苦的轉起方式而說"因為雜業"等。業的黑白名稱是因為黑白生起之因,所以說"兩種...這是這裡的意思"。其中"兩種異熟"是指已得的兩種異熟。這裡以白、白異熟是指屬於善趣有的異熟,不是指極其清凈的聖果異熟。 略說經註釋完畢。 2. 詳說經註釋 233. 第二經中,"有惱害"即有苦,意思是以自己應生起的苦而有苦,即說"導向苦"。在身行等中,在身門以執取等方式達到動作的十二不善思稱為有惱害身行。在語門以顎動作方式生起語言的那十二種稱為語行。未達到兩種動作而在隱秘處思維的在意門生起的稱為意行。如是應知在三門中,身惡行等差別的不善思即是諸行。"造作"是積集,那個積集因緣和合成就而如集合成團。"有苦的世間"是說惡趣世間。"異熟觸"以觸為首說那裡的異熟生起。"時苦時樂鬼"是說多數,其他墮處有情也有時樂有時苦。"爲了斷彼"是爲了使如所說的業達到不生起法性。"那個思"是指那個向滅思。所以說"應知是轉向解脫的道思"。 詳說經註釋完畢。 3-9. 輸拿迦耶那經等註釋 234-240. 第三經中,"大德,先前諸日,更先前"這裡,昨天稱為先前,從那之前稱為更先前,所以說"從過去近日開始"等。如是在這兩者的轉起中,顯示依次為先前和更先前性。即使如此,這裡說"更先前",從那開始,凡是此邊的,那個是先前;凡是彼邊的,那個是更先前,因為如此邊彼邊性,更先前性是依期待而成就。其餘如說的方法。第四等經義顯明。 輸拿迦耶那經等註釋完畢。 10-11. 沙門經等註釋 241-2. 第十經中,"在其餘句中也"是指"這裡第二沙門"等其餘句中。如"離開諸欲"

4.123) ettha kato niyamo 『『vivicca akusalehī』』ti etthāpi katoyeva hoti sāvadhāraṇaatthassa icchitabbattā, evamidhāpīti. Tenāha 『『dutiyādayopi hī』』tiādi. Sāmaññaphalādhigamavasena nippariyāyato samaṇabhāvoti tesaṃ vasenettha cattāro samaṇā desitā. Imasmiñhi ṭhāne cattāro phalaṭṭhakasamaṇāva adhippetā samitapāpasamaṇaggahaṇato. Kasmā panettha mahāparinibbāne viya maggaṭṭhā tadatthāya paṭipannāpi na gahitāti? Veneyyajjhāsayato. Tattha hi maggādhigamatthāya vipassanāpi ito bahiddhā natthi, kuto maggaphalānīti dassentena bhagavatā 『『ñāyassa dhammassa padesavattī, ito bahiddhā samaṇopi natthī』』ti (dī. ni. 2.214) vuttaṃ. Idha pana niṭṭhānappattameva taṃtaṃsamaṇabhāvaṃ gaṇhantena phalaṭṭhakasamaṇāva gahitā, maggaṭṭhato phalaṭṭho savisesaṃ dakkhiṇeyyoti. Svāyamattho dvīsu suttesu desanābhedeneva viññāyatīti. Rittāti vivittā. Tucchāti nissārā paṭipannakasārābhāvato.

Pavadanti etehīti pavādā. Diṭṭhigatikānaṃ nānādiṭṭhidīpakasamayāti āha 『『cattāro sassatavādā』』tiādi. Tattha cattāro sassatavādāti lābhivasena tayo, takkivasena ekoti evaṃ cattāro sassatavādā. Pubbenivāsañāṇalābhī titthiyo mandapañño anekajātisatasahassamattaṃ anussarati, majjhapañño dasa saṃvaṭṭavivaṭṭakappāni, tikkhapañño cattālīsa saṃvaṭṭavivaṭṭakappāni, na tato paraṃ. So evaṃ anussaranto 『『sassato attā ca loko cā』』ti abhivadati, takkī pana takkapariyāhataṃ vīmaṃsānucaritaṃ sayaṃpaṭibhānaṃ 『『sassato attā ca loko cā』』ti abhivadati. Tena vuttaṃ 『『lābhivasena tayo, takkivasena ekoti evaṃ cattāro sassatavādā』』ti.

Sattesu saṅkhāresu ca ekaccaṃ sassatanti pavatto vādo ekaccasassatavādo. So pana brahmakāyikakhiḍḍāpadosikamanopadosikattabhāvato cavitvā idhāgatānaṃ takkino ca uppajjanavasena catubbidhoti āha 『『cattāro ekaccasassatavādā』』ti.

Cattāro antānantikāti ettha amati gacchati ettha vosānanti anto, mariyādā. Tappaṭisedhena ananto. Anto ca ananto ca antānanto sāmaññaniddesena, ekasesena vā 『『nāmarūpapaccayā saḷāyatana』』ntiādīsu (ma. ni. 3.126; udā. 1) viya. Antānantasahacarito vādo antānanto yathā 『『kuntā carantī』』ti. Antānantasannissayo vā yathā 『『mañcā ghosantī』』ti. So etesaṃ atthīti antānantikā. 『『Antavā attā ca loko ca, anantavā attā ca loko ca, antavā ca anantavā ca attā ca loko ca, nevantavā nānantavā』』ti evaṃ pavattavādā cattāro. Avaḍḍhitakasiṇassa taṃ kasiṇaṃ attāti ca lokoti ca gaṇhantassa vasena paṭhamo vutto, dutiyo vaḍḍhitakasiṇassa vasena vutto, tatiyo tiriyaṃ vaḍḍhetvā uddhamadho avaḍḍhitakasiṇassa, catuttho takkivasena vutto. Ettha ca yuttaṃ tāva purimānaṃ tiṇṇaṃ vādānaṃ antañca anantañca antānantañca ārabbha pavattavādattā antānantikattaṃ, pacchimassa pana tadubhayanisedhanavasena pavattavādattā kathamantānantikattanti? Tadubhayappaṭisedhanavasena pavattavādattā eva. Antānantikappaṭisedhavādopi hi antānantavisayo eva taṃ ārabbha pavattattā.

Na maratīti amarā. Kā sā? 『『Evantipi me no』』tiādinā (dī. ni.

我來將這段巴利文直譯成簡體中文： 4.123. 這裡所作的限定"離開諸不善"也是這樣作,因為應該具有限定的意義,如此這裡也是。所以說"因為第二等"等。由證得沙門果而無譬喻地成為沙門性,所以依他們這裡說四種沙門。在這個地方只意指四種住果沙門,因為取平息惡的沙門。為什麼這裡不像在大般涅槃經中那樣也取道住者和為此而修行者呢?因為隨順所化眾生的意樂。因為在那裡,顯示"爲了證得道,觀也不存在於此外,何況道果呢",所以世尊說"正法的部分轉起,此外連沙門也沒有"。但這裡只取已達終點的那個那個沙門性,即取住果沙門,因為從住道者來看,住果者更殊勝值得供養。這個義理由兩經的不同說法而得知。"空"是遠離。"虛"是無實質,因為沒有已行者的實質。 以此等宣說故為"論"。外道的種種見解光明的宗派,所以說"四常見論"等。其中"四常見論"是依得禪者三種,依推理者一種,如此四種常見論。得宿命智的外道,鈍慧者憶念數十萬生,中慧者[憶念]十個成壞劫,利慧者[憶念]四十個成壞劫,不[能憶念]超過那個。他如此憶念而說"我和世間是常"。但推理者依推理所得、思惟所行、自己的智慧而說"我和世間是常"。所以說"依得禪者三種,依推理者一種,如此四種常見論"。 對有情和諸行執一部分為常的見解是一分常論。那是依從梵眾天、戲樂天、意樂天的身體死後來到這裡的[外道]和推理者生起而有四種,所以說"四一分常論"。 "四邊無邊論"中,到達這裡而終結為"邊",即界限。否定它為"無邊"。邊和無邊為邊無邊,依共相描述或單數,如"名色緣六處"等。或與邊無邊俱行的見解是邊無邊,如"矛行走"。或依邊無邊的見解,如"床發聲"。他們有這個故為邊無邊論者。如此轉起的見解有四種:"我和世間是有邊","我和世間是無邊","我和世間是有邊也無邊","我和世間非有邊非無邊"。依未擴大遍處而執那遍處為我和世間而說第一種,第二種依已擴大遍處而說,第三種依橫向擴大而上下未擴大遍處而說,第四種依推理而說。這裡前三種見解依邊、無邊、邊無邊而轉起,所以是邊無邊論,但最後一種依否定兩者而轉起的見解,如何是邊無邊論呢?就因為依否定兩者而轉起的見解。因為否定邊無邊的見解也是以邊無邊為對像,因為依它而轉起。 "不死"是不死。是什麼?以"我這樣也不是"等;

1.62) nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. Vividho khepoti vikkhepo, amarāya diṭṭhiyā, vācāya vā vikkhepoti amarāvikkhepo, so etassa atthīti amarāvikkhepiko. Atha vā amarā nāma macchajāti, sā ummujjanādivasena udake sandhāvamānā gāhaṃ na gacchati, evamevaṃ ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati, so etesaṃ atthīti amarāvikkhepikā. Svāyaṃ vādo musāvādānuyogachandarāgabhayamohabhāvahetukatāya catudhā pavattoti āha 『『cattāro amarāvikkhepikā』』ti.

Adhicca yathicchakaṃ yaṃ kiñci kāraṇaṃ kassaci buddhipubbaṃ vā vinā samuppannoti attalokasaññitānaṃ khandhānaṃ adhicca pavattiākārārammaṇaṃ dassanaṃ tadākārasannissayena pavattito tadākārasahacaritatāya ca 『『adhiccasamuppanna』』nti vuccati yathā 『『mañcā ghosanti』』, 『『kuntā carantī』』ti ca. Taṃ etesaṃ atthīti adhiccasamuppannikā. Lābhivasena takkivasena ca 『『dve adhiccasamuppannikā』』ti vuttaṃ.

Saññīti pavatto vādo saññivādo, so etesaṃ atthīti saññivādā. Rūpicatukkaṃ ekantasukhacatukkanti imesaṃ catunnaṃ catukkānaṃ vasena soḷasa saññivādā. Imesuyeva purimānaṃ dvinnaṃ catukkānaṃ vasena aṭṭha saññivādā, aṭṭha nevasaññināsaññivādā veditabbā. Kevalañhi tattha 『『saññī attā』』ti gaṇhantānaṃ tā diṭṭhiyo, idha asaññīti ca nevasaññīnāsaññīti ca.

Satta ucchedavādāti manussattabhāve kāmāvacaradevattabhāve rūpāvacarattabhāve catubbidhārūpattabhāve ca ṭhatvā sattassa ucchedapaññāpanavasena satta ucchedavādā.

Pañca diṭṭhadhammanibbānavādāti pañcakāmaguṇaupabhogavasena catubbidharūpajjhānasukhaparibhogavasena ca diṭṭhadhamme nibbūtipaññāpanavādā. Diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamanti attho. Taṃ vadantīti diṭṭhadhammanibbānavādā.

Ñāyati kamati paṭivijjhatīti ñāyo, so eva nibbānasampāpakahetutāya dhammoti āha 『『ñāyassa dhammassā』』ti. Ito bahiddhā samaṇopi natthītiādīsu kasmā panete aññattha natthīti? Akkhettatāya. Yathā hi na āragge sāsapo tiṭṭhati, na udakapiṭṭhe aggi jalati, na piṭṭhipāsāṇe bījāni viruhanti, evamevaṃ bāhiresu titthāyatanesu na ime samaṇā uppajjanti, imasmiṃyeva sāsane uppajjanti. Kasmā? Sukkhettatāya. Sā pana nesaṃ akkhettatā sukkhettatā ca ariyamaggassa abhāvato bhāvato ca veditabbā. Tenāha bhagavā –

『『Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha… tatiyopi tattha… catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati. Idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī』』ti (dī. ni.

我來將這段巴利文直譯成簡體中文： 以這個方式無邊際的外道見解和語言。"種種動搖"是散亂,因不死見或語言而散亂為不死散亂,他有這個故為不死散亂論者。或者"不死"是一種魚,它在水中以浮沉等方式遊動而不能捕捉,同樣這個見解也這裡那裡遊動而不能執取,所以稱為不死散亂,他們有這個故為不死散亂論者。這見解因為隨順妄語、貪慾、恐懼、愚癡而有四種,所以說"四不死散亂論者"。 "不因"是指任意的某個原因,無須智慧為先或無因而生起,對蘊稱為我和世間的無因轉起相為所緣的見解,依那樣相而轉起,與那樣相俱行,所以稱為"無因生",如"床發聲"、"矛行走"。他們有這個故為無因生論者。依得禪者和推理者說"兩種無因生論者"。 轉起有想的見解是想論,他們有這個故為想論者。依色四法、一向樂四法等這四組的四法而有十六想論。在這些中應知依前兩組四法有八想論,八非想非非想論。因為在那裡執"有想我"是那些見解,這裡則是無想和非想非非想。 "七斷滅論"是依人身、欲界天身、色界身和四種無色身而施設有情斷滅的七種斷滅論。 "五現法涅槃論"是依享受五種欲樂和享受四種色界禪樂而施設現法寂滅的見解。"現法"是說現見法,這是在那裡那裡獲得的身體的同義語。現法中的涅槃是現法涅槃,意思是在這個自身中滅苦。他們說這個故為現法涅槃論者。 "行道"是趣向、通達,那因為能導向涅槃而成為法,所以說"正法"。在"此外連沙門也沒有"等中,為什麼這些在其他處沒有?因為是非田地。就像芥子不能立於針尖,火不能燃於水面,種子不能生於背石,同樣這些沙門不能生起于外道處,只在這個教法中生起。為什麼?因為是良田。應知他們的非田地性和良田地性是因為無聖道和有聖道。所以世尊說： "須跋陀,在任何法律中若不得八支聖道,其中也得不到沙門,也得不到第二沙門,也得不到第三沙門,也得不到第四沙門。須跋陀,在任何法律中若得到八支聖道,其中也得到沙門,其中也[得到]第二...其中也[得到]第三...其中也得到第四沙門。須跋陀,在這個法律中得到八支聖道。須跋陀,只在這裡有沙門,這裡有第二沙門,這裡有第三沙門,這裡有第四沙門,其他論者空無沙門。"

2.214).

Ariyamaggassa ca abhāvo bhāvo ca suparisuddhassa sīlassa suparisuddhāya samathavipassanābhāvanāya abhāvato bhāvato ca veditabbo. Tadubhayañca durakkhātasvākkhātabhāvahetukaṃ . So ca asammāsambuddhappaveditattā. Yasmā titthāyatanaṃ akkhettaṃ, sāsanaṃ khettaṃ, tasmā yathā surattahatthapādo bhāsurakesarabhāro sīho migarājā na susāne vā saṅkārakūṭe vā paṭivasati, tiyojanasahassavitthataṃ pana himavantaṃ ajjhogāhetvā maṇiguhāyameva vasati, yathā ca chaddanto nāgarājā na gocariyahatthikulādīsu navasu kulesu uppajjati, yathā ca valāhako assarājā na gadrabhakule vā ghoṭakakule vā uppajjati, sindhutīre pana sindhavakuleyeva uppajjati, yathā ca sabbakāmadadaṃ manoharaṃ maṇiratanaṃ na saṅkārakūṭe vā paṃsupabbatādīsu vā uppajjati, vipulapabbatabbhantareyeva uppajjati, yathā ca timirapiṅgalo maccharājā na khuddakapokkharaṇīsu uppajjati, caturāsītiyojanasahassagambhīre mahāsamuddeyeva uppajjati, yathā ca diyaḍḍhayojanasatiko supaṇṇarājā na gāmadvāre eraṇḍavanādīsu paṭivasati, mahāsamuddaṃ pana ajjhogāhetvā simbalidahavaneyeva paṭivasati, yathā ca dhataraṭṭho suvaṇṇahaṃso na gāmadvāre āvāṭakādīsu paṭivasati, navutihaṃsasahassaparivāro pana hutvā cittakūṭeyeva paṭivasati, yathā ca catuddīpissaro cakkavattirājā na nīcakule uppajjati, asambhinnajātiyakhattiyakuleyeva pana uppajjati, evamevaṃ imesu samaṇesu ekasamaṇopi na aññattha titthāyatane uppajjati, ariyamaggaparikkhate pana buddhasāsaneyeva uppajjati. Tenāha bhagavā – 『『idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī』』ti (ma. ni. 1.139-140; a. ni. 4.241). Ekādasame natthi vattabbaṃ.

Samaṇasuttādivaṇṇanā niṭṭhitā.

Kammavaggavaṇṇanā niṭṭhitā.

(25) 5. Āpattibhayavaggo

1. Saṅghabhedakasuttavaṇṇanā

2. Pañcamassa paṭhame vivādādhikaraṇādīsūti vivādādhikaraṇaṃ anuvādādhikaraṇaṃ āpattādhikaraṇaṃ kiccādhikaraṇanti imesu catūsu. Tattha dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāya āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma. Sesamettha uttānameva.

Saṅghabhedakasuttavaṇṇanā niṭṭhitā.

2-3. Āpattibhayasuttādivaṇṇanā

244-5. Dutiye bhassati niratthakabhāvena khipīyatīti bhasmaṃ, chārikā. Tassa puṭaṃ bhaṇḍikā bhasmapuṭaṃ. Tenāha 『『bhasmapuṭanti chārikābhaṇḍika』』nti. Tatiyaṃ uttānatthameva.

Āpattibhayasuttādivaṇṇanā niṭṭhitā.

4-7. Seyyāsuttādivaṇṇanā

246-

我來將這段巴利文直譯成簡體中文： （2.214）。 聖道的無有和存在,應從極清凈戒和極清凈止觀修習的無有和存在而知。那兩者是因為說得不好和說得好而有。那又是因為非正等覺者所說。因為外道處是非田地,教法是田地,所以就像手足鮮紅、光亮鬃毛的獅子獸王不住在墳場或垃圾堆,而是進入三千由旬廣的雪山住在寶石洞中;就像六牙象王不生於凡象等九種象族;就像云馬王不生於驢族或馬族,而只在信度河岸的信度馬族中生;就像能滿一切願望的迷人寶珠不生於垃圾堆或塵土山等,而只在廣大山內生;就像暗黃色魚王不生於小蓮池,而只在八萬四千由旬深的大海中生;就像一百五十由旬大的金翅鳥王不住在村門的蓖麻林等,而是進入大海住在絲婆利大林中;就像持國金鵝不住在村門的水池等,而是有九萬隻鵝圍繞住在質多古羅山;就像統領四大洲的轉輪聖王不生於低賤種族,而只在血統未雜的剎帝利族中生;同樣在這些沙門中,一個沙門也不在其他外道處生,而只在有聖道裝備的佛教中生。所以世尊說："諸比丘,只在這裡有沙門...其他論者空無沙門。"第十一經無可說。 沙門經等註釋完畢。 業品註釋完畢。 （25）第5章 犯罪怖畏品 1.破僧經註釋 243. 第五品第一經中,"在諸諍事等中"是指諍事、隨諍事、犯事、事事這四種。其中諸比丘以十八事而諍說"這是法"或"這是非法"的諍論,這稱為諍事。以戒缺失或行、見、命缺失而呵斥的呵責、誹謗和舉發,這稱為隨諍事。在戒本中來的五種,在分別中二種,這七種罪聚,這稱為犯事。僧團作白等四種羯磨,這稱為事事。這裡其餘顯明。 破僧經註釋完畢。 2-3. 犯罪怖畏經等註釋 244-5. 第二經中,"落下"因為無意義而被丟棄為"灰",即灰燼。它的包為包裹,即灰包。所以說"灰包是灰燼包裹"。第三經義顯明。 犯罪怖畏經等註釋完畢。 4-7. 臥具經等註釋 246-

1. Catutthe petāti peccabhāvaṃ gatā. Te pana yasmā idha katakālakiriyā kālena katajīvitucchedā honti, tasmā vuttaṃ 『『kālakatā vuccantī』』ti, matāti attho. Atha vā peccabhavaṃ gatā, petūpapattivasena nibbattiṃ upagatāti attho. Tenāha 『『atha vā petavisaye nibbattā petā nāmā』』ti. Ekena passena sayituṃ na sakkonti dukkhuppattito.

Tejussadattāti iminā sīhassa abhīrukabhāvaṃ dasseti. Bhīrukā sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīruko sabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha 『『dve purimapāde』』tiādi. Dakkhiṇe purimapāde vāmassa purimapādassa ṭhapanavasena dve purimapāde ekasmiṃ ṭhāne ṭhapetvā. Pacchimapāde vuttanayeneva idhāpi ekasmiṃ ṭhāne ṭhapanaṃ veditabbaṃ, ṭhitokāsasallakkhaṇaṃ abhīrukavaseneva. Sīsaṃ pana ukkhipitvātiādinā vuttasīhakiriyā anutrastappabujjhanā viya abhīrubhāvasiddhadhammatāvasenevāti veditabbā. Sīhavijambhanaṃ ativelaṃ ekākāre ṭhapitānaṃ sarīrāvayavānaṃ gamanādikiriyāsu yogyabhāvāpādanatthaṃ. Tikkhattuṃ sīhanādanadanaṃ appesakkhamigarājehi parittāsapariharaṇatthaṃ.

Ayaṃvuccati, bhikkhave, tathāgataseyyāti iminā catutthajjhānaseyyā tathāgataseyyā nāmāti dasseti. Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā catutthajjhānaseyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tattha hi ṭhatvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigantvā tathāgato jātoti. Tayidaṃ padaṭṭhānaṃ nāma na seyyā, tathāpi yasmā 『『catutthajjhānasamanantarā bhagavā parinibbāyī』』ti mahāparinibbāne (dī. ni. 2.219) āgataṃ, tasmā lokiyacatutthajjhānasamāpatti eva tathāgataseyyāti keci. Evaṃ sati parinibbānakālikāva tathāgataseyyā āpajjati, na ca bhagavā lokiyacatutthajjhānasamāpajjanabahulo vihāsi. Aggaphalavasena pavattaṃ panettha catutthajjhānaṃ veditabbaṃ. Tattha yathā sattānaṃ niddūpagamalakkhaṇā seyyā bhavaṅgacittavasena hoti, sā pana nesaṃ paṭhamajātisamanvayā yebhuyyavuttikā, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ tathāgataseyyāti veditabbaṃ. Pañcamādīni uttānatthāni.

Seyyāsuttādivaṇṇanā niṭṭhitā.

1. Paṭhamavohārasuttavaṇṇanā

250-253. Aṭṭhame anariyānanti asādhūnaṃ nihīnānaṃ. Vohārāti saṃvohārā abhilāpā vā, 『『diṭṭhaṃ mayā』』ti evaṃvāditā. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Navamādīsu natthi vattabbaṃ.

Paṭhamavohārasuttavaṇṇanā niṭṭhitā.

Āpattibhayavaggavaṇṇanā niṭṭhitā.

Pañcamapaṇṇāsakaṃ niṭṭhitaṃ.

(26) 6. Abhiññāvaggo

1-3. Abhiññāsuttādivaṇṇanā

254-256. Chaṭṭhassa paṭhame paccanīkasamanato samatho, samādhīti āha 『『cittekaggatā』』ti. Aniccādinā vividhenākārena dassanato vipassanā, saṅkhārapariggāhakañāṇaṃ. Tenāha 『『saṅkhārapariggahavipassanāñāṇa』』nti.

Dutiye anariyehi pariyesitabbattā anariyānaṃ pariyesanāti anariyapariyesanā. Sayaṃ lāmakatāya anariyānaṃ pariyesanāti vā anariyapariyesanā. Jarāsabhāvanti jīraṇapakatikaṃ. Tatiyaṃ uttānameva.

Abhiññāsuttādivaṇṇanā niṭṭhitā.

4-10. Mālukyaputtasuttādivaṇṇanā

257-

我來將這段巴利文直譯成簡體中文： 9. 第四經中,"鬼"是指去往鬼趣的。他們因為在這裡已死,以時間而斷絕生命,所以說"稱為已死",意思是已死。或者去往鬼趣,意思是依鬼趣生而獲得生。所以說"或者在鬼界生的稱為鬼"。不能側臥因為苦生起。 "具大威力"以此顯示獅子的無畏性。其他膽怯的獸進入自己的住處后恐懼而隨意而臥,但獅子無畏,本性具念行者如比丘一樣,確立念而臥。所以說"二前足"等。將兩前足安置在一處,以右前足放置左前足的方式。後足如前所說的方法,這裡也應知在一處安置,觀察所住處是依無畏性。但"舉頭"等所說的獅子行為,應知如不驚醒一樣是依無畏性成就法性。獅子伸展是爲了使長時保持一姿勢的身體部分適合行走等動作。三次作獅子吼是爲了避免低劣獸王的驚恐。 "諸比丘,這稱為如來臥"以此顯示第四禪臥稱為如來臥。以無障礙狀態在此轉起為臥,第四禪即是臥為第四禪臥。什麼是那第四禪?入出息第四禪。因為世尊住于其中增長觀,次第證得最上道而成為如來。那是立足處而非臥,但因為在大般涅槃經中來說"世尊從第四禪之後般涅槃",所以有些人說世俗第四禪定即是如來臥。如此則如來臥只是般涅槃時的,而世尊並非多住於世俗第四禪定。但這裡應知第四禪是依最上果而轉起。其中如有情以入睡為相的臥依有分心而有,那對他們是隨第一生而多分轉起,同樣應知世尊的如來臥是隨聖生而多分轉起的成為最上果的第四禪。第五等經義顯明。 臥具經等註釋完畢。 8. 第一語言經註釋 250-253. 第八經中,"非聖者"是指不善、低劣者。"語言"是言語或說話,即"我見"如此說。這裡應知義依能生起彼彼的思而有。第九等經無可說。 第一語言經註釋完畢。 犯罪怖畏品註釋完畢。 第五個五十經完畢。 (26)第6章 神通品 1-3. 神通經等註釋 254-256. 第六品第一經中,因對治而平靜為止,即定,所以說"心一境性"。因以無常等種種行相而見為觀,即把握諸行的智。所以說"把握諸行的觀智"。 第二經中,因應被非聖者尋求而為非聖者的尋求為非聖尋求。或因自己低劣而為非聖者的尋求為非聖尋求。"老性"是衰老本性。第三經義顯明。 神通經等註釋完畢。 4-10. 摩路迦子經等註釋 257-

1. Catutthe apasādetīti niggaṇhāti. Ussādetīti paggaṇhāti. Apasādanākāraṃ ussādanākārañca vibhāvetuṃ 『『katha』』ntiādi āraddhaṃ. Pañcamādīni uttānāneva. Sesaṃ suviññeyyameva.

Mālukyaputtasuttādivaṇṇanā niṭṭhitā.

Abhiññāvaggavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Catukkanipātavaṇṇanāya anuttānatthadīpanā samattā.

Dutiyo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Pañcakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Sekhabalavaggo

3. Saṃkhittasuttavaṇṇanā

4. Pañcakanipātassa paṭhame kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyattaṃ sātisayaṃ balaṭṭhoti vuttaṃ – 『『assaddhiye na kampatī』』ti.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

2-6. Vitthatasuttādivaṇṇanā

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

Paggahitavīriyoti saṅkocaṃ anāpannavīriyo. Tenāha 『『anosakkitamānaso』』ti. Pahānatthāyāti samucchinnatthāya. Kusalānaṃ dhammānaṃ upasampadā nāma samadhigamo evāti āha 『『paṭilābhatthāyā』』ti.

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

Vitthatasuttādivaṇṇanā niṭṭhitā.

1. Kāmasuttavaṇṇanā

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

Kāmasuttavaṇṇanā niṭṭhitā.

1. Cavanasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 263. 第四經中,"貶抑"是制止。"提升"是鼓勵。爲了顯示貶抑方式和提升方式而開始說"如何"等。第五等經義顯明。其餘易於理解。 摩路迦子經等註釋完畢。 神通品註釋完畢。 如是滿足意願的增支部註釋中 四法品註釋之難明義釋完畢。 第二部分完畢。 禮敬彼世尊、阿羅漢、正等正覺者 增支部 五法集註釋 1. 第一個五十經 1. 有學力品 1. 略說經註釋 1. 五法集第一經中,雖然在相應諸法中堅固性也是力義,但不被對抗所動搖是殊勝的力義,所以說"不為不信所動"。 略說經註釋完畢。 2-6. 詳說經等註釋 2-6. 第二經中,"愧"是羞恥、離貪。因為慚以厭惡罪惡為相,所以說"意思是厭惡"。"怕"是恐懼。因為愧以害怕罪惡為相。 "精進已勵"是不退縮的精進。所以說"意不退卻"。"爲了斷"是爲了完全斷除。"善法具足"即是證得,所以說"爲了獲得"。 動詞詞根有知解義,所以說"能夠通達生和滅"。這是依混合方法的說法,所以說"依鎮伏和依斷除"。所以說"以觀慧和道慧"。因為觀慧有鎮伏作用而且是部分的,爲了顯示無遺漏而說"因為道慧導向獲得"。在導向苦盡也是這個方法。"正"是如實。因為以道慧由於不動法性所滅已滅,它沒有再滅的功用,所以以方便、理路而轉起,因此說"以因以理"。第三等經無可說。 詳說經等註釋完畢。 7. 欲經註釋 7. 第七經中,用它砍割為"鐮刀"。用它以各種方式擔負重擔為"擔棒"。"良家子"這裡有兩種良家子:生於良家的良家子和具德行的良家子。其中"爾時在都拉格提卡(Thullakoṭṭhika)有名叫勒塔帕拉的良家子,是最上家族之子"如此來的生於高貴家族者稱為生於良家的良家子。但"那些良家子因信從家出家"如此來的雖生於任何家族而具足德行者稱為具德行的良家子。這裡意指具德行的良家子。所以說"良家子是具德行的良家子"。"適當"是適宜,意思是值得如此說。這裡其餘顯明。 欲經註釋完畢。 8. 退失經註釋

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

Cavanasuttavaṇṇanā niṭṭhitā.

1. Paṭhamaagāravasuttavaṇṇanā

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

Paṭhamaagāravasuttavaṇṇanā niṭṭhitā.

1. Dutiyaagāravasuttavaṇṇanā

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

Dutiyaagāravasuttavaṇṇanā niṭṭhitā.

Sekhabalavaggavaṇṇanā niṭṭhitā.

1. Balavaggo

2. Ananussutasuttavaṇṇanā

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

Ananussutasuttavaṇṇanā niṭṭhitā.

1. Saṃkhittasuttavaṇṇanā

2. Tatiye kāmaṃ sampayuttadhammesu thirabhāvopi balaṭṭho eva, paṭipakkhehi pana akampanīyattaṃ sātisayaṃ balaṭṭhoti vuttaṃ 『『muṭṭhassacce na kampatī』』ti.

Saṃkhittasuttavaṇṇanā niṭṭhitā.

1. Vitthatasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 8. 第八經中,"以信"以此顯示證信。因為信有四種:傳承信、證信、凈信和確信。其中傳承信在一切菩薩中轉起。因為傳承道所來的信在大菩薩中特勝,不需他人教導而不顛倒地領受信仰對像而確信。從真理通達而來的信是證信,如善覺等人。"世尊是正等正覺者"等對佛等生起的凈信是凈信,如大劫賓那王等人。"此確實如是"以信入、躍入而信受的確立是確立,那即是信為確信。其中凈信是隨他引導的,因為僅聞即生凈信。確信則是深入、進入信仰對像而"此確實如是"如親見般轉起。 退失經註釋完畢。 9. 第一不恭敬經註釋 9. 第九經中,"不恭敬"就是不恭敬,將va音變成ya音而釋。對尊者在某事上說的以恭敬而恭敬,恭敬,成為恭敬,以及任何恭敬性。無此恭敬為不恭敬,離恭敬。所以說"無尊長、不卑下行"。 第一不恭敬經註釋完畢。 10. 第二不恭敬經註釋 10. 第十經中,"增長"等中,以戒增長,以道茂盛,以涅槃廣大。或以戒定增長,以觀道茂盛,以果涅槃廣大。這裡若有人四種戒以無缺等性轉起而極清凈,因為是殊勝分,不費力即能帶來道果,如僧護長老,他以如是戒在此法律中將得增長。所以說"以戒增長"。若有人生起聖道,他如植物根已茂盛,因為善住立而名為已達茂盛于教法中。所以說"以道茂盛"。若阿羅漢已達一切煩惱的涅槃,他在戒等法蘊圓滿時成為已達廣大。所以說"以涅槃廣大"。第二分別的義應依所說方法而知。 第二不恭敬經註釋完畢。 有學力品註釋完畢。 2. 力品 1. 未聞經註釋 11. 第二品第一經中,"證知"是以殊勝智而知。"如來以八種因"即是"如實而來為如來,如實而去為如來,來於如實相為如來,如實證悟如實法為如來,因見如實為如來,因說如實為如來,因作如實為如來,以勝義為如來"如此所說的八種因。"牛王之"是牛王的,最上處。所以說"牛王處是最上處"。由後面所說的力的相應而作"我是十力"的無畏吼。"梵輪"這裡梵是最上的同義詞,所以說"最上輪"。這裡意指法輪。 未聞經註釋完畢。 3. 略說經註釋 13. 第三經中,雖然在相應諸法中堅固性也是力義,但不被對抗所動搖是殊勝的力義,所以說"不為忘念所動"。 略說經註釋完畢。 4. 詳說經註釋

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

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

Vitthatasuttavaṇṇanā niṭṭhitā.

5-10. Daṭṭhabbasuttādivaṇṇanā

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

Catūsu sammappadhānesūti catubbidhasammappadhānabhāvanāya. Catūsu satipaṭṭhānesūtiādīsupi eseva nayo. Ettha ca sotāpattiaṅgesu saddhā viya, sammappadhānabhāvanāya vīriyaṃ viya ca satipaṭṭhānabhāvanāya yasmā 『『vineyya loke abhijjhādomanassa』』nti (dī. ni. 2.373; ma. ni.

我來將這段巴利文直譯成簡體中文： 14. 第四經中,"具念明智"是以念具明智,意思是以敏銳、明晰、勇敢性。但在義注中明智即是慧的意趣下說"明智稱為慧"。如此則成為別有所指。"具念"以此取特殊的念,所以後面說"能憶念能隨憶念久遠所作、久遠所說"是指唸的作用,不是慧的作用。因此"具念明智"可以理解為以唸的明智性。依特殊緣而不依其他法的唸的力性。如是,即使以離智的心也能生起誦習、觀察。 "久遠所作"是自己或他人以身久遠所作的聖塔院務等大義務的實踐圓滿。"久遠所說"是自己或他人以語久遠所說的恭敬地誦讀、使誦讀、法憶念、說法、坐談、隨喜等方式轉起的語業。"能憶念能隨憶念"是在身久遠所作中,身即是身表,在久遠所說中,語即是語表,這兩者都是色法,能使它們生起的心心所是無色法。如是這些色無色法如此生起如此滅去而他能憶念也能隨憶念,意思是令念覺支生起。因為這裡意指能令覺支生起的念。應知他以那念一次憶念為能憶念,再三憶念為能隨憶念。 詳說經註釋完畢。 5-10. 應見經等註釋 15-20. 第五經中,"僅在自境"是僅在各自的境界。"說世間出世間法"是以種種轉起差別說世間法和出世間法。"在四預流支中"是親近善士、聽聞正法、如理作意、法隨法行這四種預流道的因。雖然其中念等法也是所欲求的,因為無彼等則彼等不生起,但這裡應知信特別有作用。因為具信者才親近善士、聽聞正法、如理作意無常等、隨預流道而行,所以說"這裡應見信力"。依此方法應見其餘諸力的義。 "在四正勤中"是修習四種正勤。"在四念住"等中也是這個方法。這裡在預流支中如信,在修習正勤中如精進,在修習念住中因為"在世間調伏貪憂"(《長部》2.373;《中部》)

1.106) vacanato pubbabhāge kiccato sati adhikā icchitabbā, evaṃ samādhikammikassa samādhi, 『『ariyasaccabhāvanā paññābhāvanā』』ti katvā tattha paññā pubbabhāge adhikā icchitabbāti pākaṭoyamattho. Adhigamakkhaṇe pana samādhipaññānaṃ viya sabbesampi balānaṃ saddhādīnaṃ samatāva icchitabbā. Tathā hi 『『ettha saddhābala』』ntiādinā tattha tattha etthaggahaṇaṃ kataṃ.

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

Daṭṭhabbasuttādivaṇṇanā niṭṭhitā.

Balavaggavaṇṇanā niṭṭhitā.

1. Pañcaṅgikavaggo

1-2. Paṭhamaagāravasuttādivaṇṇanā

21-22. Tatiyassa paṭhame ābhisamācārikanti abhisamācāre uttamasamācāre bhavaṃ. Kiṃ pana tanti āha 『『vattavasena paññattasīla』』nti. Sesaṃ suviññeyyameva. Dutiye natthi vattabbaṃ.

Paṭhamaagāravasuttādivaṇṇanā niṭṭhitā.

3-4. Upakkilesasuttādivaṇṇanā

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

Upakkilesasuttādivaṇṇanā niṭṭhitā.

1. Anuggahitasuttavaṇṇanā

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

我來將這段巴利文直譯成簡體中文： 1.106）之語故,在前分作用上念應欲求為勝,如是修定者的定,因為"聖諦修習是慧修習",所以在那裡慧在前分應欲求為勝,此義顯明。但在證得時如定慧,一切諸力信等也應欲求平等。如是以"這裡信力"等在那裡那裡作"這裡"的取。 現在爲了以譬喻顯示信等在那裡那裡殊勝作用而說"譬如"等。這裡譬喻對照是:如王為第五的朋友,如是解脫成熟的五力。如他們為遊戲一起入街,如是諸力一起入觀道。如朋友中第一等各自在自家活動,如是信等到達預流支等而為前導。如朋友中其他者在那裡那裡默然,如是餘力在那裡那裡隨順於它,隨行於那前導力的作用。因為那時它們的作用不顯著,如在具備材料的地等中的水等,但信等的作用住立明顯,因為相續心先前已被如是緣所造作。這裡爲了顯示修觀者的修習特別以慧為上而以王為譬喻說慧根。第六等經易於理解。 應見經等註釋完畢。 力品註釋完畢。 3. 五支品 1-2. 第一不恭敬經等註釋 21-22. 第三品第一經中,"增上行"是存在於增上行、最上行中。什麼是那個?說"依行儀制定的戒"。其餘易於理解。第二經無可說。 第一不恭敬經等註釋完畢。 3-4. 隨煩惱經等註釋 23-24. 第三經中,"不明亮"是不具光明。"性質易破"是加熱后易敲破。"余銅"是除所說余的同類銅、異類銅、鬼銅、人造銅等種類的一切銅。"不讓生起"這裡難道世間善心即使極清凈也因不讓生起而成隨煩惱嗎?這是真的,但在哪個相續中蓋已得立足,在那裡大界善也不能生起,何況出世間善。但小界善隨緣生起時,在被蓋所害的相續中生起不清凈而名為被染污,如依不清凈燈碗燈芯等的燈。而且顯示他們以不讓生起的無譬喻而成隨煩惱,所以說"以最上"等。應知依所緣散亂轉起而為破碎。第四經無可說。 隨煩惱經等註釋完畢。 5. 攝受經註釋 25. 第五經中,"正見"以"觀正見"等依增支誦者的意趣而開始此義釋,但中部誦者在這裡說另一義。因為在中部義注中說

1.452) –

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

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

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

我來將這段巴利文直譯成簡體中文： "攝受"是已得利益。"正見"是阿羅漢道正見。"心解脫之果"是在果時生起的心解脫是它的果。"心解脫果之功德"是那稱為心解脫的果是它的功德。第二句也是這個方法。這裡應知第四果慧名為慧解脫,其餘諸法為心解脫。在"為戒所攝受"等中,"戒"是四遍凈戒。"聞"是聽聞適合的法。"論究"是在業處切斷動搖退縮的談論。"止"是導向觀的八等至。"觀"是七種隨觀。因為圓滿四遍凈戒者、聽聞適合的法者、切斷業處動搖退縮者、在導向觀的八等至中作業者、修習七種隨觀者,阿羅漢道生起而給與果。 "譬如欲食甜熟芒果者,在芒果樹苗四周堅固地建水池,取水瓶適時澆水,爲了水不流失而堅固界限。凡在附近有藤蔓或枯枝或蟻巢或蜘蛛網,將它除去,取鋤頭適時挖掘根部。如是他不放逸作這五件事,那芒果樹生長而結果,應知這是圓滿成就。如是應見四周建池如戒,適時澆水如聽法,堅固界限如止,除去附近藤蔓等如切斷業處動搖退縮,適時取鋤頭挖掘根部如修習七種隨觀,如芒果樹由那五件事所攝受而給與甜果之時,應知此比丘由此五法所攝受的正見而給與阿羅漢果。" 這裡"已得利益"是如其所應依止等而已得緣。因為以觀正見被攝受性而取故,在諸道正見中為阿羅漢道正見。因為無間的是規定或否定,在最上果定和它的資具法中只有心之語詞已固定故,"正見"是阿羅漢道正見。"在果時"是在無間和異時這兩種果時。"心解脫"是由此依寂止而從一切染污解脫心,除最上果慧外余果法。所以說"心解脫是它的果,稱為心解脫的果是功德"。從一切煩惱心解脫稱為寂止的舍是果和功德的關聯。這裡以心解脫詞取捨而已,先前是舍斷法。否則若取唯果法為功德則重複說成無義。在"慧解脫果功德"中也應如是知義。正語、正業、正命因戒性質故特別有助於定,如是正思惟因禪性質故。如是它被指為"安止"。但正念、正精進是屬定分故說"應知余法為心解脫"。

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

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

Anuggahitasuttavaṇṇanā niṭṭhitā.

1. Vimuttāyatanasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "四遍凈戒"是成為證得聖道基礎的四遍凈戒。在聞等中也是這個方法。共同談論是依自己心轉起開示而共談,共談即論究。但這裡是系屬業處故說"在業處...等...之談"。對那業處一次不依規則行為是動搖,多次是退縮,切斷彼二者的除去的談論是切斷動搖退縮之談。"圓滿者"是使之依向涅槃而守護增長者。"聽聞者"是如是聽聞"所受持的業處將增長"者。因此才說"聽聞適合之法"。"作業者"是從事修習業者。在五處中應見"者"字表示因義。如是才與將說的"譬如"等芒果譬喻相合。 "水池"是水坑。"堅固地建"是不鬆不緊、不太大不太小地建立。"堅固作"是在澆水時爲了水從這裡那裡流動而不流失,使水池之邊更加堅固。"枯枝"是那芒果樹幹的枯萎枝頭。"蟻巢"是紅蟻巢。"鋤頭"是鋤。如建池之於戒,因為是正見增長方便的根本。如澆水之於聽法,因為滋潤修習。如堅固界限之於止,因為導致上述修習所依的戒界限堅固。因為入定者的戒更加堅固。如除去附近藤蔓等之於切斷業處動搖退縮,因為除去所欲修習的障礙。如挖掘根部之於修習七種隨觀,因為挖掘那障礙的根本愛、慢、見。這裡,因為極清凈戒者修習業處時應欲求聽聞適合之法,從那裡依所聞義而入論究,從那裡由清凈業處而生止,從那裡已入定的開始觀者圓滿觀,圓滿的觀增長道正見,如是因為依次第當面攝受這些支分故說此次第,應知。 攝受經註釋完畢。 6. 解脫處經註釋

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

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

Vimuttāyatanasuttavaṇṇanā niṭṭhitā.

1. Samādhisuttavaṇṇanā

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

Samādhisuttavaṇṇanā niṭṭhitā.

8-9. Pañcaṅgikasuttādivaṇṇanā

28-

我來將這段巴利文直譯成簡體中文： 26. 第六經中，解脫處是從輪迴苦解脫的處所、因緣，所以說"解脫因緣"。"知曉經文義"是如"這裡是戒，這裡是定，這裡是慧"等如實知曉各經文的意義。"知曉經文"是如實理解顯示那義的經文。"幼弱喜"是生起剛生起的柔弱喜。如何生起？對如所說之法作意，把握適合於它的自己身語意行為，獲得喜悅，生起以歡喜為相的歡悅。"成為歡喜狀態的強盛喜"是由於先前生起的喜的力量已得習練，成為極度歡喜狀態，因能平息身心熱惱而能成為輕安的緣，生起已得力的喜。因為名身輕安時色身也輕安，所以只說"名身輕安"。 "獲得樂"是獲得、得到能成為將說的心定的緣的無染心樂。但在"得定"這裡，不是意指任何定，而是爲了顯示無上定而說"阿羅漢...等...得定"。"此"等是在那教說中顯示如此人有如上所說獲得定的因性，即如是解脫處性。"隱退"是顯示。"定相即是定"是已入業處經文的定，因為是後生修習定的因而成為定相。所以說"在阿阇黎前"等。 解脫處經註釋完畢。 7. 定經註釋 27. 第七經中，因為一切煩惱苦熱惱已離故此處樂特勝，所以說"因為在每個安止時是樂故現在樂"。依前前的力量後後得習練而達到寂靜更勝妙性，所以說"前...等...樂果報"。"煩惱寂止"是因為獲得煩惱的寂止。"煩惱寂止性"是煩惱的寂止性。因為獲得、證得、達到彼性。世間定的對治應制伏蓋、初禪貪著等，應防止其他煩惱。但這阿羅漢定因一切煩惱已寂止故無應制伏、應防止者，因為在道之後及入定時不用功用而證得，或因安止而不退失故不是有行制伏防止。"達到唸的廣大"以此顯示雖念不轉起而有唸的多性故仍名為具念。"依所限定時間"以此顯示有限定的念故具念。"在其餘"是在諸智中。 定經註釋完畢。 8-9. 五支經等註釋 28-

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

Chekoti kusalo. Taṃ panassa kosallaṃ nahānīyacuṇṇānaṃ karaṇe piṇḍikaraṇe ca samatthatāvasena veditabbanti āha 『『paṭibalo』』tiādi. Kaṃsa-saddo 『『mahatiyā kaṃsapātiyā』』tiādīsu (ma. ni. 1.61) suvaṇṇe āgato.『『Kaṃso upahato yathā』』tiādīsu (dha. pa. 134) kittimalohe. Katthaci paṇṇattimatte 『『upakaṃso nāma rājāsi, mahākaṃsassa atrajo』』tiādi (jā. aṭṭha. 4.

我來將這段巴利文直譯成簡體中文： 29. 第八經中,"業生"是說生起花,"被造于胎藏"。從業生的身是業生身,依託它的四相續色的積聚。雖然名身也被離生喜樂如是利益,但因為說"遍滿"等,這裡意指色身,所以說"此業生身"。"遍滿"是作遍滿。而那遍滿是以禪定產生的喜樂使業生身達到濕潤狀態,去除一切處的乾燥性,所以說"使濕潤"等。以義而言,此遍滿應見是以上述喜樂所生的勝妙諸色遍滿於身。在"周遍"等中也是這個方法。"有一切"是此有一切,從它的有一切。在支分與具支分的關係中,具支分有主格,所以"一切"字是具支分的範圍,因此說"有一切部分"。因為在那裡那裡有業生色,在那裡那裡心生色遍佈,故無所未遍。所以說"已執取相續"等。 "熟練"是善巧。而他的善巧應知是依造作沐浴粉及團塊的能力而說"有能力"等。"銅"字在"以大銅缽"等處是指金。在"如被毀壞之銅"等處是指人造金屬。在某處是僅施設,"優波甘沙名為王,大甘沙之子"等。

10.164 ghaṭapaṇḍitajātakavaṇṇanā). Idha pana yattha katthaci loheti āha 『『yena kenaci lohena katabhājane』』ti. Snehānugatāti udakasinehena anuppavisanavasena gatā upagatā. Snehaparetāti udakasinehena parito gatā samantato phuṭā. Tato eva santarabāhirā phuṭā snehena. Etena sabbaso udakena temitabhāvamāha. Na ca pagghariṇīti etena tintassapi tassa ghanathaddhabhāvaṃ vadati. Tenāha 『『na bindubindū』』tiādi.

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

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

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

Tassa tassa samādhissa sarūpadassanassa paccayattā paccavekkhaṇañāṇaṃ paccavekkhaṇanimittaṃ. Samabharitoti samapuṇṇo.

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

Pañcaṅgikasuttādivaṇṇanā niṭṭhitā.

1. Nāgitasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 在此是在任何銅中，所以說"在以任何金屬製成的器皿中"。"隨逐潤滑"是依水的潤滑性而進入已到達。"遍潤滑"是被水的潤滑遍到、周遍充滿。由此而內外都被潤滑充滿。以此說完全被水浸潤的狀態。"不流散"以此說雖濕潤但它是稠密堅實的狀態。所以說"不是一滴一滴"等。 由種種水脈涌出故為"涌出"，涌出的水為此故為涌出水。"涌出水"是如河岸挖的井一樣涌出的水。"上升水"是以水流方式上升的水。為何這裡只取涌出水的池,不取其他呢?所以說"下面上升的水"等。"水流落泡沫"是以水流落和水泡。應說"及泡沫層",因為沉靜而不動搖故是靜止的,即是極清凈的意思。"其餘"是"遍滿"等。 "蓮花"是蓮花叢。"在白紅藍"是在諸蓮花中,即在白蓮、紅蓮、藍蓮中的意思。任何蓮花因普遍攝取都是蓮花。此中"百葉"的"百"字如"百射手"等是表示多的意思。由此也攝取多百葉。在世間紅的稱為蓮花,白的稱為白蓮。"水未升"是爲了顯示從頂到根以水遍滿等的可能而取。這裡業生身如蓮花等,第三禪樂如水。 因為"以清凈心"是說第四禪心,它因遠離貪等垢染的污染故無污染、無垢,所以說"依無污染義為清凈"。又因為清凈性即是由特殊緣而轉起的特殊狀態,如精煉的黃金由磨光而發光,所以說"應知依發光義為光潔"。"此"是光明語。"為顯示時節遍滿"是爲了顯示時節的遍滿。意思是時節遍滿不存在其餘。所以說"在那剎那...等...強盛"。"如衣服之於業生身"是瑜伽行者的業生身應視如衣服,因為應被如時節遍滿的第四禪樂遍滿。應視第四禪如人的身體,因為是如時節遍滿處的樂的所依。所以說"因此"等。其中以"以清凈心"之心的攝取,應視為說禪樂。所以說"如時節遍滿之第四禪樂"。然而在第四禪中不是沒有樂嗎?確實沒有,但這裡因為舍具有寂靜相的寂靜性質故意指為"樂"。所以在《遣除愚癡》中說:"又舍因寂靜性,即說為樂"。 省察智因為是那那定的自性顯示的緣故為省察相。"均滿"是等滿。 "肥沃地"是平坦色地。在那裡不用澆水種子也能生長成功。"當系軛的"是應系軛的,他們的老師是馭師。因為教導它們故象等也稱為"當系軛的",所以在經中說"調馬御者"。"以任何"是在四道中以任何道。"任何行相"是在快行穩行等差別的行相中任何行相。第九經無可說。 五支經等註釋完畢。 10. 那耆多經註釋

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

Nāgitasuttavaṇṇanā niṭṭhitā.

Pañcaṅgikavaggavaṇṇanā niṭṭhitā.

1. Sumanavaggo

2. Sumanasuttavaṇṇanā

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

Sumanasuttavaṇṇanā niṭṭhitā.

1. Cundīsuttavaṇṇanā

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

Cundīsuttavaṇṇanā niṭṭhitā.

1. Uggahasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 30. 第十經中,"高聲大聲"是因向上升起故高、廣大、巨大,難以分別取聲的他們為高聲大聲。因為許多人一起發出的語聲,從義和聲都難以理解,僅成為大響聲而來至耳道。"在捕魚時"是在如掠奪般取魚時,或在掠奪諸魚時。因為在漁夫們放置魚籃的地方,大眾聚集說"這裡給我另一條魚,給我一片魚",又說"給你的是大的,給我的是小的",如此作高聲大聲。當爲取魚投網時,在那地方漁夫們和其他人說"進入了、捕到了"而作大聲。關於這個而說此。"不凈樂"是因依止身不凈及依止煩惱不凈故為依止不凈之樂。"出離樂"是從欲出離者的樂。"遠離樂"是從眾聚集和煩惱聚集離去的樂。"寂止樂"是帶來貪等寂止的樂。"正覺樂"是爲了稱為道的正覺達到究竟的樂。其餘容易理解。 那耆多經註釋完畢。 五支品註釋完畢。 4. 須摩那品 1. 須摩那經註釋 31. 第四品第一經中,"百峰"是百頂,意思是多頂。這是顯示它的大云狀態。因為它降大雨。因此說"意思是具有從這裡那裡升起的百云峰"。"具見"中,"見"即是預流道。因為它最初見涅槃故稱為"見"。雖然種姓智比它先見,但因為見了不作應作的斷煩惱的工作故不稱為"見"。因為那智是如作意處。這是依道以涅槃為所緣的共相而說,不是以通達涅槃,所以法眼一再生起是未得修習的見,法眼以遍知等作用作四諦法見為現觀,因此這裡無種姓智成為見。這裡其餘容易理解。 須摩那經註釋完畢。 2. 純提經註釋 32. 第二經中,在"具足聖者所愛戒"等中,聖者所愛即說是五戒。因為五戒是聖者所愛所喜,聖者即使轉生他處也不捨棄它們。但這裡因為說"純陀,凡是聖者所愛諸戒,說它們是最上...等...你們在最上中圓滿作者",故意指道果諸戒,所以說"聖者所愛諸戒即是與道果相應的諸戒"。 純提經註釋完畢。 3. 郁伽訶經註釋<.Assistant>

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

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

Uggahasuttavaṇṇanā niṭṭhitā.

4-5. Sīhasenāpatisuttādivaṇṇanā

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

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

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

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

6-7. Kāladānasuttādivaṇṇanā

36-

我來將這段巴利文直譯成簡體中文： 33. 第三經中,"最早起身者"是在夜明時分,當主人和眷屬還未起床時最先起身者。或者見到主人時從坐處如被火燒般最先起來,所以稱為早起者。"服務"是應作何事,是詢問什麼應做而應做的服務的意思。"承諾服務者"是應諾那服務而行動者。"行可愛者"是以性習作可愛的行為者。"說可愛語者"是以性習說可愛語者。 "那裡的方便"是在那事中應成就的方便智。所以說"在那羊毛棉花的安排"等。"能作"是能夠作。"能安排"是能夠處理。所以說"能作能安排是自己能作也能使他人作"等。這裡其餘容易理解。 郁伽訶經註釋完畢。 4-5. 獅子將軍經等註釋 34-35. 第四經中,"現見"是因非關後世故應自見。意思是應自體驗、自己證知、現法的。"不僅以信而住"是不僅以"佈施名為善好、被佛等智者稱讚"如是僅以信而住。"凡佈施"是凡給與他人的應施之物。"成為彼之主"是很好地克服對彼的貪而成為彼之主而施。因此不被克服故非奴非伴。其中爲了顯示那兩者的隨順和返逆故說"因為"等。以奴僕身份施是因入于愛染之奴役。以伴侶身份施是因不捨對彼的喜愛。以主人身份施是因從彼愛染之奴役解放自己而克服而轉起。或者佈施性習的施主,他在佈施行為的差別上成為佈施奴、佈施伴、佈施主三種。爲了分別顯示他的三種性,說"因為"等。以應施義為佈施,即飲食等。 其中凡自己受用的,因為隨愛慾的優勢而轉,如奴僕般。凡施與他人的,在這裡也依飲食的共相說"成為稱為佈施的應施物的奴僕"。以伴侶身份施是因平等對待自己受用的和應施他人的。以主人身份施是因自己不在應施物的控制下而使它在自己控制下。另一方法 - 凡自己受用勝妙而施低劣給他人者,他名為佈施奴因為由彼因成就低劣性。凡自己受用何物即施如是物給他人者,他名為佈施伴因為由彼因避免低劣勝妙性而成就相似性。凡自己受用低劣而施勝妙給他人者,他名為佈施主因為由彼因成就最勝性。 "成為無光"是因失去光而到達。"伴行"是共同前進,共同轉起者,它的狀態是伴行性,共同轉起,所以說"已達伴性一體性"。或"已施"是無縛,意思是以愛縛無縛。第五經明瞭。 獅子將軍經等註釋完畢。 6-7. 適時施經等註釋 36-

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

Kāladānasuttādivaṇṇanā niṭṭhitā.

1. Saddhasuttavaṇṇanā

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

Saddhasuttavaṇṇanā niṭṭhitā.

9-10. Puttasuttādivaṇṇanā

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

Puttasuttādivaṇṇanā niṭṭhitā.

Sumanavaggavaṇṇanā niṭṭhitā.

1. Muṇḍarājavaggo

1-2. Ādiyasuttādivaṇṇanā

41-

我來將這段巴利文直譯成簡體中文： 37. 第六經中,"園林"是果園。"最先生長"是一切最先生長好的。"知語者"是比丘們雖站在家門口保持沉默,但實際上是以聖求乞在說"給施食"。因為這樣說:"聖者們為乞食而站立,這是聖者們的乞求。"其中那些想"我們在煮,這些人不煮,對正在煮的若得不到從哪裡能得到"而分享應施物的人,因為知道應作而作故名為知語者。"適時"是應施的適時。"無退轉心"是不退縮心。第七經明瞭。 適時施經等註釋完畢。 8. 信經註釋 38. 第八經中,"悲憫"是以"愿一切眾生快樂無怨無惱"如是遍滿利益而攝受。又帶領其他持戒的梵行者進入侍者的家也名為攝受。"卑下行為"是禮敬的習性。"離於忿慢剛強"意思是離於因忿與慢而生起的心的膨脹相的剛強性。"柔和"是如"什麼是柔和?不違犯身,不違犯語,不違犯身語,這稱為柔和。一切戒律儀是柔和"如是所說的稱為戒律儀的柔和性。"和悅"是具足如"什麼是親和?若捨棄那剛強、粗惡、傷害、苦澀、引起嗔恚、不導向定的語言,而說那不過失、悅耳、可愛、入心、雅正、眾人所愛、眾人所樂的語言。其中以柔軟語、和悅語、不傷害語,這稱為親和"如是所說的以歡喜柔和性。所以說"和悅即歡喜"。 信經註釋完畢。 9-10. 兒經等註釋 39-40. 第九經中"養育"是撫養。爲了顯示那養育從出生時起即以帶來樂緣、去除苦緣而轉起,故說"我們"等。"手足增長"等中,等字攝取以口除去鼻涕、洗浴、裝飾等。守護不損壞父母的田等財物成為他們世代存續的因,所以說"我們的財物...等...家族將長久住立"。"不間斷布薩食"等是不斷絕布薩食等。因為以繼承適當性而行的才會獲得繼承,不是其他,所以說"依隨順家族傳統的行為"等。"使自己堪繼承"是使自己適合繼承。因為父母對不隨順自己教誡、行邪行的孩子,到法庭使成為非子,他們不適合繼承。但對隨順教誡者則使成為家產的主人。"從第三天起"是從死亡日第三天起。其餘容易理解。第十經明瞭。 兒經等註釋完畢。 須摩那品註釋完畢。 5. 禿王品 1-2. 取經等註釋 41-;

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

Ādiyasuttādivaṇṇanā niṭṭhitā.

1. Iṭṭhasuttavaṇṇanā

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

Iṭṭhasuttavaṇṇanā niṭṭhitā.

1. Manāpadāyīsuttavaṇṇanā

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

Manāpadāyīsuttavaṇṇanā niṭṭhitā.

5-6. Puññābhisandasuttādivaṇṇanā

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

Puññābhisandasuttādivaṇṇanā niṭṭhitā.

7-8. Dhanasuttādivaṇṇanā

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

Dhanasuttādivaṇṇanā niṭṭhitā.

1. Kosalasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 42. 第五品第一經中"以奮起精進獲得"或"以奮起和精進獲得"。其中"奮起"是身體的精進。"精進"是心的,他們這樣說。或"奮起"是在生起財富上的勤勉。"精進"是與此相應的努力。"滿足"是飽滿充足。因為如此則成為身體肥壯,所以說"使肥壯"。第二經明瞭。 取經等註釋完畢。 3. 可愛經註釋 43. 第三經中"讚歎不放逸"是"欲求這些壽命等應作不放逸"如是智者只讚歎不放逸。或因為智者在諸福業中讚歎不放逸,所以欲求壽命等應只作不放逸的意思。在第一種解釋中,"于諸福業"這詞與"不放逸"相連。因為智者讚歎不放逸,又因為在諸福業中不放逸者獲得兩種利益,所以欲求壽命等應只作不放逸。在第二種解釋中,智者讚歎不放逸。在哪裡?在諸福業中。為什麼?因為不放逸的智者獲得兩種利益,這就是意思。"獲得利益"是獲得現法等利益。 可愛經註釋完畢。 4. 施可愛經註釋 44. 第四經中"由意所生"是由禪那意所生,所以說"在凈居天中由禪那意所生的一天身"。雖然一切眾生都是由行意所生,但因為不依外緣只由意而生,所以色界眾生稱為"意生"。如果這樣,欲界化生眾生也成為意生?不是,因為在那裡根本無需由外緣生的疑慮,"只由意生"這確定語不適用。或者這意生之語在世間中已確立用於色界眾生。如是吠陀論者也說我有五種:食所成、氣所成、意所成、喜所成、識所成。斷見論者也說"天的、有色的、意生的"。或"在三種族圓滿中"是在稱為婆羅門、剎帝利、吠舍的圓滿種族中。或"在六慾天中"是在六慾界天中。 施可愛經註釋完畢。 5-6. 福水流經等註釋 45-46. 第五經中"無量"是以阿拉迦量無法計量。但依由下至大地、上至虛空、周圍以輪圍山、中間以各處所立的洲島山邊界所限定,知者能以由旬計量。因有情的大身魚、鱷魚、夜叉、守護神、大龍、魔鬼等和無情的強力口深淵等可怕所緣,故多可怕。"多"是多數。"流"是流動。"趣向"是前往。第六經明瞭。 福水流經等註釋完畢。 7-8. 財經等註釋 47-48. 第七經中"信"是由道而來的信。"其善戒"中善戒名為聖弟子的聖所愛戒。其中雖然聖弟子沒有一戒不可愛,但在此義中是指即使在他世也不捨的五戒。第八經明瞭。 財經等註釋完畢。 9. 拘薩羅經註釋

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

Kosalasuttavaṇṇanā niṭṭhitā.

1. Nāradasuttavaṇṇanā

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

Nāradasuttavaṇṇanā niṭṭhitā.

Muṇḍarājavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

(6) 1. Nīvaraṇavaggo

1-2. Āvaraṇasuttādivaṇṇanā

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

Ñāṇadassananti ca dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. 『『Appamatto samāno ñāṇadassanaṃ ārādhetī』』ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. 『『Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī』』ti (dī. ni. 1.234) ettha vipassanāñāṇaṃ. 『『Abhabbā te ñāṇāya dassanāya anuttarāya sambodhāyā』』ti (a. ni. 4.196) ettha maggo. 『『Ayamañño uttarimanussadhammā alamariyañāṇadassanaviseso adhigato phāsuvihāro』』ti (ma. ni. 1.328) ettha phalaṃ. 『『Ñāṇañca pana me dassanaṃ udapādi, akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』ti (saṃ. ni. 5.1081; mahāva. 16; paṭi. ma. 2.30) ettha paccavekkhaṇañāṇaṃ. 『『Ñāṇañca pana me dassanaṃ udapādi 『sattāhakālakato āḷāro kālāmo』』』ti (ma. ni. 1.284;

我來將這段巴利文直譯成簡體中文： 49. 第九經中"垂落肩"是因面對時不能看任何東西而低頭。"無辯才"是因不能說任何合法語而無辯才、缺乏辯才。 拘薩羅經註釋完畢。 10. 那羅陀經註釋 50. 第十經中"深著迷"是因過度的愛染迷醉而著迷,陷入迷醉、癡迷、放逸。所以說"吞嚥...等...具足過度迷醉的渴愛"。"大"是大的。這是以性別轉變而說。所以說"以大的王威"。 那羅陀經註釋完畢。 禿王品註釋完畢。 第一五十經完畢。 2. 第二五十經 (6) 1. 蓋品 1-2. 障經等註釋 51-52. 第二(五十經)第一(經)中"覆"是障蓋,"遮"是遮蔽。這裡"覆"是從開始包圍善法生起。"遮"是完全阻止的意思,所以"依障蓋"是依最初阻止善生起。"依遮蔽"是依完全阻止,如是這裡的意思應當理解。因為五蓋生起時不讓未生的世間出世間慧生起,也切斷已生的八等至或五神通而令墮落,所以稱為"削弱慧"。這裡切斷和墮落僅是不讓那些慧未生而生起。如是諸蓋法作為大種無上慧和某些小慧不生起的原因,完全破壞其他的能力,故說削弱慧。"人法"是沒有修習作意時凡人自然應生的法,或導致人的本性的法是人法,即非殊勝的小善。即使在佛未出世時也執行,也關係到此而說"以下等梵行,生為剎帝利"。"適於聖"是適於聖性,意思是說能成就聖性。智見即是殊勝智見,適於聖且是殊勝智見故為適於聖的殊勝智見。 "智見"是說天眼、觀、道、果、省察智、一切智。因為在"不放逸者成就智見"中天眼名為智見。在"引導心趣向智見"中是觀智。在"不能證得無上菩提的智見"中是道。在"這是另一殊勝人法、已證得適於聖的殊勝智見的安住"中是果。在"我智見生起,我解脫不動,此是最後生,今不再有有"中是省察智。在"我智見生起'阿羅羅·迦羅摩七日已死'"中

2.340) ettha sabbaññutaññāṇaṃ. Idha pana lokuttaradhammo adhippeto. Ettha ca rūpāyatanaṃ jānāti cakkhuviññāṇaṃ viya passati cāti ñāṇadassanaṃ, dibbacakkhu. Sammasanūpacāre ca dhammalakkhaṇattayañca tathā jānāti passati cāti ñāṇadassanaṃ, vipassanā. Nibbānaṃ cattāri vā saccāni asammohappaṭivedhato jānāti passati cāti ñāṇadassanaṃ, maggo. Phalaṃ pana nibbānavaseneva yojetabbaṃ. Paccavekkhaṇā maggādhigatassa atthassa sabbaso jotanaṭṭhena ñāṇadassanaṃ. Sabbaññutā anāvaraṇatāya samantacakkhutāya ca ñāṇadassanaṃ. Byādiṇṇakāloti pariyādinnakālo. Dutiyaṃ uttānameva.

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

3-4. Padhāniyaṅgasuttādivaṇṇanā

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

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

Padhāniyaṅgasuttādivaṇṇanā niṭṭhitā.

1. Mātāputtasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 是一切知智。這裡是意指出世間法。其中因為知道色處並如眼識一樣見,故為智見,即天眼。因為在遍知觀照和法的三相也如此知見,故為智見,即觀。因為由無癡通達而知見涅槃或四諦,故為智見,即道。果則只應依涅槃而配合。省察因完全照明道所證的義而為智見。一切知因無障礙和普眼性故為智見。"已用盡時"是已完全用盡時。第二經明瞭。 障經等註釋完畢。 3-4. 精進支經等註釋 53-54. 第三經中"精進"是精勤,即從事修習的瑜伽行者,它的狀態即修習專注是精勤狀態。"有精進"是精進者,將ka音變成ya音而說"精進"。因說"從發願開始而來",故辟支菩薩、聲聞菩薩也從發願以來而來的信是來信,但以最上說故說"諸正等覺菩薩"。因從證得而來故,與最上道果相應的也名為證信,即說為預流者的支分。"不動"是因不被對治所勝故不動搖。"確信"是趨入而勝解,由信生起而於當信事物生信。"善通達"是善好通達。如由那通達而得一切知智,如是通達。若人因佛善覺而信不動不搖,他因法善法性、僧善行道而由於那通達信不如是,這是不可能無機會的。所以世尊說:"諸比丘,若於佛歡喜於法歡喜于僧歡喜"等。精進之力成就是因"必定由這行道而解脫老死"而恭敬精進。 app-音表示無,如"少聲...等"等中,所以說"無病"。"平等消化"是以同樣方式消化所食食物的性質。因為消化力強力消化會因膽汁變異等而生病,鬆弛消化會因衰弱而因風變異等,所以說"不太冷不太熱"。因消化之火的弱強而有情依次能耐冷熱,所以說"太冷消化者"等。如實懺悔過失名為自己表白,所以說"如實顯示自己過失者"。"趣向生滅"是通達諸行生滅,這是這裡的意思,所以說"生"等。"清凈"是無污染。"能貫通"是以彼分斷能特別斷除。"趣向彼苦滅"是說未得此智時應有輪迴,得已則不輪迴的苦。所以這瑜伽行者稱為"小預流"。第四經明瞭。 精進支經等註釋完畢。 5. 母子經註釋

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

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

Mātāputtasuttavaṇṇanā niṭṭhitā.

1. Upajjhāyasuttavaṇṇanā

2. Chaṭṭhe madhurakabhāvo nāma sarīrassa thambhitattaṃ, taṃ pana garubhāvapubbakanti āha 『『sañjātagarubhāvo』』ti . Na pakkhāyantīti nappakāsenti, nānākāraṇato na upaṭṭhahanti. Tenāha 『『catasso disā ca anudisā ca mayhaṃ na upaṭṭhahantī』』ti. Sesamettha uttānameva.

Upajjhāyasuttavaṇṇanā niṭṭhitā.

1. Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā

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

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

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

Abhiṇhapaccavekkhitabbaṭṭhānasuttavaṇṇanā niṭṭhitā.

8-10. Licchavikumārakasuttādivaṇṇanā

58-

我來將這段巴利文直譯成簡體中文： 55. 第五經中,"親密"是毒蛇般相續的狀態。"機會"是心進入其中。"取"是取自己的機會。"破壞"是破壞善的機會。 "傷害"是以踩踏等方式傷害。"以三遍知"是以稱為知、審察、斷的三種遍知。"無畏"是對他們無有任何處的怖畏,意思是無怖。已到四暴流或輪迴大暴流的彼岸邊際。所以說"彼岸說是涅槃"等。 母子經註釋完畢。 6. 和尚經註釋 56. 第六經中"昏沉狀態"即身體的僵硬,那是以沉重為前導,所以說"生起沉重性"。"不明顯"是不顯明,因種種原因不現起。所以說"四方和中間方對我不現起"。這裡其餘明瞭。 和尚經註釋完畢。 7. 應常觀察處經註釋 57. 第七經中"老法"的"法"字如"不忘失法涅槃"等中是本性之義,所以意思是老的本性,衰老的自性。所以說"老的自性"等。其他句中也是這個方法。"業的繼承者"是領受業應給予的,意思是得自己所積集的業果。說那繼承是因的假說,所以說"業是我的繼承財產的意思",如說"諸比丘,因受持諸善法,如是此福增長"。因為果雖然實際上與因不同,但如同不異而混合。所以說"業是我的根源因"。以執我所而結縛是親屬,血親眷屬,而業則是絕對相聯繫,所以說"業是我的親屬"。"依止"是歸依。因為沒有像業這樣的眾生依止。 "因青春而生起的慢"是"我們到老年時將作福,現在還年輕"如是依靠青春而作慢。"我無病已過六十或七十歲,我連一片訶梨勒果也不用吃,而這些別人說'我們某處痛,吃藥'而行動,有誰像我這樣無病呢"如是作慢是健康慢。一切生命都是易破壞且隨伴著苦,不顧察那兩者而依續住和易得資具而"我長壽,我在長壽,我將長壽,我樂活,我在樂活,我將樂活"如是作慢是生命慢。 "無所依"是無慾所依。因為有四所依 - 欲所依、蘊所依、煩惱所依、行所依。欲也因是如說"緣於五欲功德而生起樂喜,這是欲的味"所說樂的所依,以"樂依止於此"這語義而稱為"所依",諸蘊因是以蘊為根本的苦的所依,煩惱因是惡趣苦的所依,諸行因是有的苦的所依。其餘容易理解。 應常觀察處經註釋完畢。 8-10. 離車童子經等註釋 58-

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

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

Licchavikumārakasuttādivaṇṇanā niṭṭhitā.

Nīvaraṇavaggavaṇṇanā niṭṭhitā.

(7) 2. Saññāvaggo

1-5. Saññāsuttādivaṇṇanā

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

Saññāsuttādivaṇṇanā niṭṭhitā.

6-10. Sājīvasuttādivaṇṇanā

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

Sājīvasuttādivaṇṇanā niṭṭhitā.

Saññāvaggavaṇṇanā niṭṭhitā.

(8) 3. Yodhājīvavaggo

1-2. Paṭhamacetovimuttiphalasuttādivaṇṇanā

71-

我來將這段巴利文直譯成簡體中文： 60. 第八經中"財產",這裡"saṃ"說是財富,它的主是"sapati",即財主。因為有益於他故為財產,即資具、財富的意思。依自己意願引導村事為"gāmaniya",即"gāmaṇika"(村長)。 "隨從生活"是依賴依止而生活的習性者,所以說"依止此而生活的人們"。依一個大家族而五十或六十家族生活,關於這些人而說此。其餘容易理解。第九等經義明瞭。 離車童子經等註釋完畢。 蓋品註釋完畢。 (7) 2. 想品 1-5. 想經等註釋 61-65. 第二(品)第一(經)中"大果大功德"這兩者義理相同,只是文字不同,所以說"大果"等。如"居士們,這五種功德"等中,功德字也是果的同義詞。因為是大出世間樂的緣故為大功德。"潛入不死"是入于不死內,進入不死因見涅槃,不再超過彼。所以說"以不死為終"。不死是它們的終點結束故為以不死為終。"死想"是以死隨觀智的想。"食厭惡想"是對食以行走等方式觀察厭惡而生起的想。"厭離"是厭倦,不執著于任何處。第二等經義明瞭。 想經等註釋完畢。 6-10. 共活經等註釋 66-70. 第六經中"共同活命於此"是共活,即問題的發問和解答。所以說"共活是問題的發問和解答"等。"造作"是積集。第七等經義明瞭。 共活經等註釋完畢。 想品註釋完畢。 (8) 3. 軍人品 1-2. 第一心解脫果經等註釋 71- ;

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

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

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

Paṭhamacetovimuttiphalasuttādivaṇṇanā niṭṭhitā.

3-4. Paṭhamadhammavihārīsuttādivaṇṇanā

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

Paṭhamadhammavihārīsuttādivaṇṇanā niṭṭhitā.

1. Paṭhamayodhājīvasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 72. 第三(品)第一(經)中"無明門栓",這裡"無明"是輪迴根本的無明,因為多數人不能舉起故為難舉起,因阻礙入涅槃之門故"如門栓為門栓"如是說。因為他舉起了它故說"已舉門栓"。"再有"是造作再有的習性,或值得再有果報,意思是給予再有。"生輪迴"是以出生和輪轉而如是得名的再有蘊的緣,即業行。因為"生輪迴"是以果的假說而說因。因為它以一再生起因而圍繞而住故說"壕",因為圍繞相續。因為他填平了它、散佈了它、完全拋棄了它、毀壞了它故說"已填壕"。 "渴愛柱"中,渴愛是輪迴根本的渴愛。因為深入的性質故說"柱"。"拔出"是拔除拉出。"欲界部分"是生欲界的緣,欲界投生緣的欲貪結等。因為它們如關閉城門般關閉心而住故說"閂"。因為他除去了它們、破壞了它們故說"無關閂"。"已落旗"是以最上道落下、除去慢旗者。"已落重擔"是蘊重擔、煩惱重擔、行重擔已落下者。"已解縛"是與四軛和一切煩惱解離。"我慢"是於色的我慢,于受、想、行、識的我慢。這裡對五蘊無差別地執取為"我"而轉起的意為我慢。 爲了防護和清凈城門,在兩邊豎立柱子,所以說"在城門豎立的柱子"。由破壞城墻即成為使壕平地,所以說"破壞城墻散佈壕溝"。"如是"等是譬喻的配合。現有的身體法聚為有身,即五取蘊。三十二種酷刑是苦蘊中所說的諸苦。眼病頭痛等。九十八種病,王難等二十五大怖畏。第二經明瞭。 第一心解脫果經等註釋完畢。 3-4. 第一法住經等註釋 73-74. 第三經中"于自內"是于自己的相續。以慈悲會合而求利益者。以悲憫而同情者。"遍攝"是遍取,意思是遍滿。"遍作"是遍做,意思也是全部遍滿。也讀作"緣"。"莫放逸"是不從事所說的止觀或以其他任何放逸因而莫陷入放逸。在解脫教中如作不應作,不作應作也是放逸。"違逆時"是具七不適時等違逆的時候。一切教中功德都攝於此,所以說"修禪莫放逸...等...教導"。第四經無可說。 第一法住經等註釋完畢。 5. 第一軍人經註釋

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

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

Paṭhamayodhājīvasuttavaṇṇanā niṭṭhitā.

1. Dutiyayodhājīvasuttavaṇṇanā

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

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

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

Dutiyayodhājīvasuttavaṇṇanā niṭṭhitā.

7-8. Paṭhamaanāgatabhayasuttādivaṇṇanā

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

Paṭhamaanāgatabhayasuttādivaṇṇanā niṭṭhitā.

1. Tatiyaanāgatabhayasuttavaṇṇanā

2. Navame pāḷigambhīrāti (saṃ. ni. ṭī. 2.

我來將這段巴利文直譯成簡體中文： 75. 第五經中"戰鬥"是戰士,那是他們的生計故為軍人。所以說"以戰爭為生"。"不能堅定而住"是即使具足堅定也不能住。"到達"是已達。"變壞"是陷入變異。所以說"捨棄自然狀態"。 "塵之頂"是處格作主格用,所以說"什麼名為那人的塵頂"。"解脫"是使放棄所執。"解放"是從身體移除。 第一軍人經註釋完畢。 6. 第二軍人經註釋 76. 第六經中"皮"是指皮製的,皮縫製的,或包括其他如竹板等。"繫好弓箭囊"是繫好備妥弓和箭囊。因為弓杖繫上弦等也是弓的繫好。所以說"繫好弓和箭囊"。"以戰鬥陣式而住"是依兩軍陣排布方式所作的陣式而住,意思是說依軍陣排布而安立。"作奮起和精進"是依戰鬥方式作奮起和精進。"使死亡"是使至死亡邊際的其他。所以說"使死",意思是說使生命終結使趣向死亡。 在"不護身"等中,擺動手足轉動頸項稱為不護身。說各種粗惡語稱為不護語。思惟欲尋等稱為不護心。"念未確立"是身至念未確立。"隨貪"是為貪所害。或"貪迷"是為貪所觸如為有毒蛇所觸。 "隨燒義"是依不如理行。當下和未來大熾熱義。以無住自性而暫時現前義。以暫時可愛而臨時義。以被智者征服而毀壞一切肢節義。以砍斷破裂等事如打擊義。以在無傷處生傷而入內自性為貫穿義。以現法和來世不利因相為可疑可怖義。 第二軍人經註釋完畢。 7-8. 第一未來怖畏經等註釋 77-78. 第七經中"為證殊勝"為證得殊勝。"精進"是主要精進。在依經行作時,那也可說為"身的",所以說"兩種"。"刀風"是如剪刀切斷關節般吹起的風。所以說"如刀"等。"已作業者"是已作盜賊業者。據說他們作業后,向他們所祈求而成就業的神祇,爲了報恩而殺人取頸血。他們想"在其他人被殺時會生騷動,無人會尋找出家人",所以抓捕比丘殺害。關於這點而說此。"未作業者"是從森林來村時欲先作供養業以成就業者。所以說"作偷盜出來者名為已作業"等。第八經無可說。 第一未來怖畏經等註釋完畢。 9. 第三未來怖畏經註釋 79. 第九經中"經典甚深"是;

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

Tatiyaanāgatabhayasuttavaṇṇanā niṭṭhitā.

1. Catutthaanāgatabhayasuttavaṇṇanā

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

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

『『Sannidhikatassa paribhoga』』nti ettha (dī. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 經文方面甚深難測難入如利箭經。因為利箭經以"無相無知"等經文方面甚深,而非義理甚深。如是在那裡那些偈頌顯現難以了知。因為難以用智了知難入,所以說"甚深"。此中某些偈頌前後也因難了知而難入,因此在經文方面甚深。"義理甚深"是義理方面甚深如大分別經,大分別經在義理方面甚深是明顯的。"超越世間"是超勝世間,它們有此義故為出世間。所以說"顯示出世間法"。"與空性相應"是顯示七空法者。所以說"與蘊界處緣起相應"。"應學習應掌握"是以性別語言倒裝說,所以說"既應學習又應運用"。詩人的作品為詩作。而某人的某作品,說為由他所作,所以說"詩作即詩人所作"。"詩作"即詩,詩即詩人所說的意思。所以說"那是同義詞"。"巧妙字"是美麗裝飾的字。另一個是它的同義詞。"住于教外"是非教內行者。"外道弟子"是任何不知"佛陀"的弟子。"將樂聽"是因字的巧妙和音調美好而心滿意足的沙彌、年輕比丘、女人、大居士等聚集說"這是說法者"而將欲聽。 第三未來怖畏經註釋完畢。 10. 第四未來怖畏經註釋 80. 第十經中"五種親近"是如說"聽聞親近、見親近、交談親近、受用親近、身親近"如是所說的五種親近。由此親近為親近,即貪。以聽聞為因,或依聽聞而轉起的親近為聽聞親近。其餘也是這樣。身親近則是身體接觸。在這些中,或聽他人所說的色等圓滿,或自己聽輕聲笑語歌聲,依耳識路而生起的貪名為聽聞親近。觀看異性色而依眼識路生起的貪名為見親近。依互相言談話語而生起的貪名為交談親近。比丘用比丘尼的物品,比丘尼用比丘的物品,依受用而生起的貪名為受用親近。依握手等而生起的貪名為身親近。 "種種"是依食儲存、飲儲存、衣儲存、乘儲存、床儲存、香儲存、財物儲存而有多種。"儲存者"由此顯示"儲存受用"中"作"字是業義。或如應說"積集趣向"而省略鼻音說"積集趣",如是應說"儲存作受用"而省略鼻音說"儲存作受用",意思是作儲存而受用。 "儲存者的受用"在這裡

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

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

我來將這段巴利文直譯成簡體中文： 然而(對於)兩種說法即依律和依節儉。首先依律,任何食物今日受取明日儲存,受用它則波逸提。但自己所得給與沙彌,或使(他人)給與沙彌所得,第二天食用是可以的,但不合節儉。在飲儲中也是這個方法。在衣儲中未受持未許可的即是儲存,也違背節儉。這是無比喻說法。但比喻說法,應當以三衣知足,得到第四衣應當給與他人。如果不能給與任何人,但想給與者,他為誦經或問法而去,一回來就應給與,不給與是不可以的。但衣不足時,或有希望時,在允許的時間存放是可以的。無縫紉線和縫衣者時,也可以作律事而存放。但"此衣破舊時從何處得如此"而存放是不可以的,即是儲存也違背節儉。 在乘儲中,"乘"即轎子、車、牛車、手推車、轎椅。但這不是出家人的乘,鞋才是乘。因為一位比丘最多可以有兩雙鞋 - 一雙為住林,一雙為洗腳。得到第三雙應當給與他人。"此破舊時從何處得另一雙"而存放是不可以的,即是儲存也違背節儉。在床儲中"床"是床座。一位比丘最多可以有兩張床 - 一張在臥室,一張在日間住處。得到多於這個應當給與別的比丘或僧團,不給與是不可以的,即是儲存也違背節儉。在香儲中比丘若有疥癬面板病等疾病,可以有香。需要香者取得香后,當那病痊癒時應當給與其他病人,或用於門五指印香薰等。"將來有病時將有用"而存放是不可以的,即是香儲存也違背節儉。

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

Catutthaanāgatabhayasuttavaṇṇanā niṭṭhitā.

Yodhājīvavaggavaṇṇanā niṭṭhitā.

(9) 4. Theravaggo

1-2. Rajanīyasuttādivaṇṇanā

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

Rajanīyasuttādivaṇṇanā niṭṭhitā.

1. Kuhakasuttavaṇṇanā

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

Kuhakasuttavaṇṇanā niṭṭhitā.

6-7. Paṭisambhidāppattasuttādivaṇṇanā

86-

我來將這段巴利文直譯成簡體中文： "財物"應當理解為餘下所說。即此處某比丘想"在那樣的時候將有用處"而取來存放胡麻、米、豆、豆、椰子、鹽、魚、酥油、陶器等。他在雨季早晨令沙彌煮粥食用后說"沙彌,在水泥中難以入村,去告訴某家我在寺院坐著,從某家取來酪等"而派遣。即使比丘們說"尊者,我們要入村嗎?"他也說"賢友,現在村難入"。他們說"好的,尊者,你住著,我們尋求食物帶來"而去。然後沙彌帶來酪等,準備飯菜供上,正當他食用時施主送來飯食,他也從那裡食用可意不可意的。然後比丘們帶著托缽食回來,他也從那裡食用可意不可意的。如是度過四個月。這稱為比丘過著剃髮居士的生活,不是沙門的生活。這樣的稱為財物儲存。但比丘在住處存放一升米、一塊糖、四分之一升酥油,這麼多為非時來的盜賊是可以的。因為他們得不到這麼多的財物接待會奪命,所以如果沒有這麼多,取來存放也是可以的。不適時也可以自己受用其中如法之物。但在凈廚房存放多也不名為儲存。 第四未來怖畏經註釋完畢。 軍人品註釋完畢。 (9) 4. 長老品 1-2. 可染著經等註釋 81-82. 第四(品)第一(經)明瞭。第二經中"以功德污損而轉起者也如糞以糞打擊作者而首先污損"為污損,他有此為污損者。"高慢"為高慢,意思是像咬住他人功德而除去。他有此為高慢者。高慢者不給第二者擔子,伸展而住。所以說"具足以執持軛相的高慢"。 可染著經等註釋完畢。 3. 欺詐經註釋 83. 第三經中"以三種欺詐事",即以鄰近喃喃、依止威儀、受用資具差別的三種欺詐事。以三種欺詐事欺詐世間,使驚異,在自己引生他人"啊,稀有之人"的驚異為欺詐者。欲得利養恭敬而諂媚,讚揚自己或施主,如何他給予些什麼,如是舉揚而說為諂媚者。相是他的習性為相者,或以相而行,或作相為相者。"相"即生起他人給予資具想的身語業。壓榨是他的習性為壓榨者。或壓榨為壓榨,壓榨即壓榨者。"壓榨"即如狡詐者為利養恭敬而辱罵譏諷說他人壞話等。 欺詐經註釋完畢。 6-7. 得無礙解經等註釋 86-

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

Paṭisambhidāppattasuttādivaṇṇanā niṭṭhitā.

1. Therasuttavaṇṇanā

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

Therasuttavaṇṇanā niṭṭhitā.

1. Paṭhamasekhasuttavaṇṇanā

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

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

Paṭhamasekhasuttavaṇṇanā niṭṭhitā.

我來將這段巴利文直譯成簡體中文： 86-87. 第六經中關於無礙解所說的,在前面已說。"高低"是高和低。所以說"大小"。"應作事"是說"我做什麼"而應作的工作。其中"高等工作"即是製作衣、染衣、在塔涂白灰、在布薩堂塔堂菩提樹堂應作的工作等如是等。"低等工作"即是洗腳塗油等小工作。"能勝任那裡"是能前往那裡,意思是在那裡那裡大小工作中以成就方式而去。也就是說在完成那那工作中有能力。或"能勝任那裡"是在那那工作應成就中為方便者。"能作"是能夠作。"能安排"是能夠處理。第七經明瞭。 得無礙解經等註釋完畢。 8. 長老經註釋 88. 第八經中"得堅固性"是在教中得到堅固性不退轉性。出家而知道多夜為知夜者。所以說"從出家日起"等。"顯著"是以非如實功德和如實功德出現。他有名聲為有名聲者,依止名聲為有名聲者。所以說"依名聲"。不善人的法為不善法,或不存在的不善的應呵責的下劣法為不善法。善法應以相反而知。 長老經註釋完畢。 9. 第一有學經註釋 89. 第九經中以應修習義為業,這是他的樂為樂業,它的性質為樂業性。這裡"業"說是應作的業。即是:檢查衣、作衣事、支撐、缽袋肩帶腰帶法器架子腳墊掃帚等的作。因為某些人作這些時整天只作這些,關於這點而有此遮止。但誰在這些作時才作這些,誦時誦,讀時讀,塔院職時作塔院職,作意時作意,他不名為樂業。在"樂說"中,誰以女相男相等方式談話交談而度日夜,如此者于說話不作限制,這名為樂說。但誰夜日說法,解答問題,這是少說于說話有限制。為什麼?因為說"諸比丘,你們集會有兩事應作:法說或聖默然"。 在"樂睡"中,誰行走、坐著、躺著都被昏沉睡眠征服而睡,這名為樂睡。但誰因所生身的病而心入有分,這不是樂睡。所以說:"我憶念,阿耆毗舍那,在夏季最後月中,飯後從托缽回來,四疊僧伽梨而正念正知以右脅而入睡。"在"樂眾"中,誰一人的第二,二人的第三,三人的第四,如是隻與眾同住,獨處不得樂味,這是樂眾。但誰在四威儀中獨處得樂味,他應知不是樂眾。因為有學得功德不可能退失,所以說"以上等功德"等。 第一有學經註釋完畢。

1. Dutiyasekhasuttavaṇṇanā

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

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

Dutiyasekhasuttavaṇṇanā niṭṭhitā.

Theravaggavaṇṇanā niṭṭhitā.

(10) 5. Kakudhavaggo

1-10. Paṭhamasampadāsuttādivaṇṇanā

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

Paṭhamasampadāsuttādivaṇṇanā niṭṭhitā.

Kakudhavaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Tatiyapaṇṇāsakaṃ

(11) 1. Phāsuvihāravaggo

1-4. Sārajjasuttādivaṇṇanā

101-

我來將這段巴利文直譯成簡體中文： 10. 第二有學經註釋 90. 第十經中"太早"是整夜睡后在強力黎明時用掃帚稍微掃掃,洗臉,為粥食太早入村。"超過它"是以在家人交際方式度時而超過中午時分離開。因為太早入村,取粥去坐堂喝后,在一處躺下睡覺,在人們吃飯時"將得美食"而近中午起來,用法器取水擦眼,行乞食,隨意食用,與在家人交際度時,中午過後離開。 "少欲說"是"賢友,多欲惡欲這些法應斷"而顯示它們的過患,"應受持如是少欲而行"等方式轉起的說。"以三遠離"是身遠離、心遠離、依遠離這三遠離。其中獨行、獨立、獨坐、獨臥、獨入村乞食、獨離開、獨決意經行、獨行、獨住,這名為身遠離。八等至名為心遠離。涅槃名為依遠離。也說這:"身遠離是住遠離身的樂出離者的,心遠離是清凈心的得最極清凈者的,依遠離是無依的得行滅者的人的。""二種精進"是身和心的精進。"戒"是四遍凈戒。"定"是導向觀的八等至。或"解脫說"是關於聖果轉起的說。其餘明瞭。 第二有學經註釋完畢。 長老品註釋完畢。 (10) 5. 郭古陀品 1-10. 第一圓滿經等註釋 91-100. 第五品第一、第二經無可說。第三經中由證知而為智,上道慧由下道以遍知智而知。但由它是果,道果慧及與它俱行的正思惟等在此說為"智"。以智而解說為智解說。所以說"智解說是阿羅漢解說"。"以所得慢"是于未得起得想,于未證起證想而以"我已證"的慢。第四等明瞭義。 第一圓滿經等註釋完畢。 郭古陀品註釋完畢。 第二五十經完畢。 3. 第三五十經 (11) 1. 安住品 1-4. 怯弱經等註釋 101-

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

Sārajjasuttādivaṇṇanā niṭṭhitā.

1. Phāsuvihārasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 4. 第三品第一經無可說。第二經中為托缽等而應前往處為行處,"妓女是他的行處"為妓女行處,意思是以朋友親近方式應前往處。"妓女"即以色為生者,不應以朋友親近方式前往她們,因為對沙門性有障礙,即使清凈意樂也是呵責因,所以應建立正念以佈施方式前往。"寡婦"說是死夫者或離家夫者。"大姑娘"是年長未嫁的少女。"黃門"是不男。因為他們煩惱增盛、熱惱未息、多說世俗欲事的話,所以不應前往。"比丘尼"即是增盛梵行者。比丘也如是。因為互為異性事物,以親近方式前往不久就會有梵行障礙,所以不應前往,以問病等方式前往時應作有念者。第三、第四經明瞭義。 怯弱經等註釋完畢。 5. 安住經註釋

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

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

我來將這段巴利文直譯成簡體中文： 105. 第五經中有慈為慈,由它生起的身業為慈身業。其餘二者也是這個方法。"現前"是顯露。這裡顯露性是對所針對者作那身業時是面對的,所以說"當面"。"秘密"是不顯露。不顯露性是對所針對者作那身業時是不現前的,所以說"背面"。這些慈身業等是就比丘而說因為他們是最勝眾,在居士中也有。因為比丘以慈心圓滿細行名為慈身業。居士為禮塔、禮菩提樹、請僧、見入村乞食的比丘而迎接、接缽、敷座、隨行等如是等名為慈身業。比丘以慈心教導行為學處、說業處、說法、三藏佛語名為慈語業。居士說"我們去禮塔,去禮菩提樹,我們將聞法,將作燈鬘花供,將受持三善行,將給與選食等,將給與雨安居資具,今日將給與僧四資具,請僧后準備硬食等,敷設座位,準備飲水,迎請僧眾來,請坐在設座上,生歡喜生精進作服務"等時名為慈語業。比丘早晨起來照顧身體後去塔院作職事等,坐在遠離住處想"愿此寺比丘快樂、無怨、無惱"名為慈意業,居士想"愿尊者快樂、無怨、無惱"名為慈意業。 這裡新學比丘在作衣等中去作助手名為當面慈身業,而長老洗腳、澆水、扇等一切恭敬業名為當面慈身業,雙方對放置不好的木器等不生輕賤如自己放置不好而收藏名為背面慈身業。說"提婆長老、帝須長老"如是尊重語名為當面慈語業,而問寺中不在者"我們的提婆長老在哪裡,我們的帝須長老在哪裡,什麼時候會來"如是愛語名為背面慈語業。以充滿慈愛潤澤的眼睛張開以歡喜面容觀看名為當面慈意業,憶念"愿提婆長老、帝須長老無病無惱"名為背面慈意業。雖然這裡張開充滿慈愛潤澤的眼睛,以歡喜面容觀看就是慈身業。但由某心力而眼睛慈愛潤澤,面容歡喜,關於此說"名為慈意業"。導向定之用為導向定。

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

Phāsuvihārasuttavaṇṇanā niṭṭhitā.

6-10. Ānandasuttādivaṇṇanā

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

Ānandasuttādivaṇṇanā niṭṭhitā.

Phāsuvihāravaggavaṇṇanā niṭṭhitā.

(12) 2. Andhakavindavaggo

1-4. Kulūpakasuttādivaṇṇanā

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

Kulūpakasuttādivaṇṇanā niṭṭhitā.

5-13. Maccharinīsuttādivaṇṇanā

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

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

Maccharinīsuttādivaṇṇanā niṭṭhitā.

Andhakavindavaggavaṇṇanā niṭṭhitā.

(13) 3. Gilānavaggo

124-130. Tatiyo vaggo uttānatthoyeva.

(14)

我來將這段巴利文直譯成簡體中文： "去到同戒"是與住在各方域的比丘們去到相同的戒。"這"是對我和你們現前的。"見"是正見。"聖"是無過。"出離"是從輪迴苦中出離離去。因為自己出離而使具此者從輪迴苦中出離,所以說出離。"作彼"是作師教者,意為如教而行者。"為苦盡"是為一切苦盡。"去到見相同"是達到相同見的狀態。 安住經註釋完畢。 6-10. 阿難經等註釋 106-110. 第六經中"在增上戒"是處格表示因,意思是不誹謗不呵責以戒為因。"自觀察"是以戒一再觀察自己的業。第七等明瞭義。 阿難經等註釋完畢。 安住品註釋完畢。 (12) 2. 安陀伽溫達品 1-4. 親近居家經等註釋 111-114. 第二品第一經中"對不親近起信賴"是對不親近的居家他有信賴。"無權作決定"是不成為主人而以戒計劃安排。"親近分離"是以戒親近分離分散各自存在的居家為合一。第二等明瞭義。 親近居家經等註釋完畢。 5-13. 慳吝經等註釋 115-123. 第五經中住處慳等五種這裡就比丘尼而說,也應就比丘而知。因為具住處慳的比丘見客來說"這裡放置塔或僧的資具"等而不給僧的住處。具居家慳的比丘以種種因緣顯示過患而阻止他人進入自己的護持居家。具利養慳的比丘慳惜僧的利養,以違法依靠和依靠勢力而作使他人不得。具稱讚慳的比丘稱讚自己的稱讚,在他人稱讚說"這是什麼稱讚"而說種種過失。"稱讚"這裡應知是身體稱讚和功德稱讚。 具法慳的"此人學此法將勝過我"而不給他人。但"此人學此法後轉變義理而將毀壞"以護法,或"此人學此法后掉舉、傲慢、心不寂靜將造不福"以護人而不給,這不是慳。這裡"法"意指教法。因為證法只屬於聖者,他們不慳因完全斷慳,所以不可能。這裡以住處慳在銅屋中熟,或成為夜叉或餓鬼頭頂著那住處的垃圾而行。以居家慳成為少財。以利養慳生在糞地獄,慳惜僧團或僧眾的利養或以個人受用而受用后成為夜叉或餓鬼或大蟒蛇而生。以稱讚慳在生處中沒有稱讚。以法慳生在燒炙地獄。第六等明瞭義。 慳吝經等註釋完畢。 安陀伽溫達品註釋完畢。 (13) 3. 病品 124-130. 第三品明瞭義。 (14);

1. Rājavaggo

2. Paṭhamacakkānuvattanasuttavaṇṇanā

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

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

Paṭhamacakkānuvattanasuttavaṇṇanā niṭṭhitā.

1. Dutiyacakkānuvattanasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 4. 王品 1. 第一隨轉輪經註釋 131. 第四品第一經中"知義"是知利益。這裡"義"字是利益的同義詞,如在"自義、他義"等中。因為此知他人利益而使他們喜悅于自己,所以說"知令喜悅"。"罰"在隨過失的處罰。"在軍"在軍隊。"五義"即如是五種:自義、他義、雙方義、現世義、來世義。"四法"即四諦法,或欲、色、無色、出世間的四法。因為僅以知接受受用量就表示知尋求捨棄量,所以只說"知接受受用量"。 "勝"是超越、征服,無"勝"為"無上"。無超越或無比的,在許多天人眾中多百次以成就他們證悟聖諦方式而轉起的世尊說法為法輪。又或最初對以阿若憍陳如為首的一百八十眾會、梵天俱胝而令證悟四諦的說法,這以殊勝而得法輪名稱。其中正念住等法以轉起義為輪即法輪。或輪是命令因不離法,法和輪即法輪。以法以道理為輪也是法輪。如說:"以法轉輪為法輪,以輪轉法為法輪,以法轉為法輪"等。"不可轉"因法主世尊正等覺的法輪是無上而不可阻止。由誰不可轉呢?說"由沙門等"。其中"沙門"是已得出家者。"婆羅門"是生婆羅門。因為教法第一義的沙門婆羅門就沒有反對心。"天"是欲界天。"任何"是任何其餘的眷屬。至此應知八眾的無餘遍攝。"在世間"在有情世間。 第一隨轉輪經註釋完畢。 2. 第二隨轉輪經註釋

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

Dutiyacakkānuvattanasuttavaṇṇanā niṭṭhitā.

1. Yassaṃdisaṃsuttavaṇṇanā

2. Catutthe 『『ubhato sujāto』』ti ettake vutte yehi kehici dvīhi bhāgehi sujātatā paññāpeyya, sujāta-saddo ca 『『sujāto cārudassano』』tiādīsu (ma. ni.

我來將這段巴利文直譯成簡體中文： 132. 第二經中"轉輪王行"是十種或十二種導致轉輪王性的行。其中對內眾軍隊以如法安排保護防護守護,對剎帝利、隨從、婆羅門居士、城市鄉村人、沙門婆羅門、獸鳥,阻止非法,給與無財者財,前往沙門婆羅門問問題,這是十種轉輪王行。這同樣把居士和鳥類分開計算而成十二種。"轉父所轉"是圓滿十種或十二種轉輪王行而坐的兒子出現另一個,他轉它。但因寶性而以相似義說"它即是那個",所以說"父所轉"。或因為他說"陛下請無憂,我將教導",所以應如是見此義為轉父所轉的命令輪。因為那由自己福德力成就的輪寶,無譬喻地名為他所轉,非其他,說第一方法。因為只是隨轉已轉的,第一方法以彼語言方式說于相似者中,所以不取它而說第二方法。 第二隨轉輪經註釋完畢。 4. 任何方經註釋 134. 第四經中說到"兩邊善生"時,可以以任何兩分說善生性,善生字如在"善生端正"等中;

2.399; su. ni. 553; theragā. 818) ārohasampattipariyāyoti jātivasena sujātataṃ vibhāvetuṃ 『『mātito ca pitito cā』』ti vuttaṃ. Anorasaputtavasenapi loke mātupitusamaññā dissati, idha pana sā orasaputtavasena icchitāti dassetuṃ 『『saṃsuddhaggahaṇiko』』ti vuttaṃ. Gabbhaṃ gaṇhāti dhāretīti gahaṇī, gabbhāsayasaññito mātukucchippadeso. Tenāha 『『saṃsuddhāya mātukucchiyā samannāgato』』ti. Yathābhuttassa āhārassa vipācanavasena gaṇhanato achaḍḍanato gahaṇī, tejodhātu. Pitā ca mātā ca pitaro. Pitūnaṃ pitaro pitāmahā. Tesaṃ yugo pitāmahayugo, tasmā yāva sattamā pitāmahayugā, pitāmahadvandāti evamettha attho daṭṭhabbo. Evañhi pitāmahaggahaṇeneva mātāmahopi gahitoti so aṭṭhakathāyaṃ visuṃ na uddhato. Yuga-saddo cettha ekasesanayena daṭṭhabbo 『『yugo ca yugo ca yugo』』ti. Evañhi tattha tattha dvinnaṃ gahitameva hoti. Tenāha 『『tato uddhaṃ sabbepi pubbapurisā pitāmahaggahaṇeneva gahitā』』ti. Purisaggahaṇañcettha ukkaṭṭhaniddesavasena katanti daṭṭhabbaṃ. Evañhi 『『mātito』』ti pāḷivacanaṃ samatthitaṃ hoti.

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

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

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

Yassaṃdisaṃsuttavaṇṇanā niṭṭhitā.

5-9. Patthanāsuttādivaṇṇanā

135-

我來將這段巴利文直譯成簡體中文： 2.399;須尼546;長老偈818)是高大圓滿的同義詞,為顯示由生而善生故說"從母和從父"。在世間由非親生子義也見母父名稱,但這裡為顯示由親生子義而欲求故說"具清凈胎"。胎是取即持,是指母胎處所。所以說"具足清凈母胎"。由取即不捨所食的食物的消化而為胎,火界。父和母為父等。父等之父為祖父。他們的對為祖父對,所以乃至第七祖父對,祖父雙,如是應見此義。如是以祖父攝即攝外祖父,所以註釋中不另外提出。這裡"對"字應以單一剩餘方式見為"對和對和對"。如是在彼彼已攝二者。所以說"從此以上一切先人以祖父攝而攝"。這裡"人"的攝取應見為以最勝說示而作。如是"從母"的經文才得圓滿。 "未被呵棄"是未得呵棄。"未被捨棄"是在到達諍論等中未被捨棄未被丟棄。"以生出"是因位格,為顯示說"以何因"等。這裡以"兩邊...乃至...祖父對"顯示剎帝利無生過失,因說具清凈胎性。以"未被呵棄"顯示無行為過失。因為由行為過失眾生得呵棄。以"未被誹謗"顯示無不當交往。因為由不當交往眾生得誹謗。 "富"即具財富,那由取此取彼而說,所以說"任何由自己所有財富而富"。如是"大富"也,為顯示它到達最勝而說"具足大無量數財"。因可受用特別是欲為受用,所以說"以五欲功德"。稱穀物的住處為藏,成為藏的房為藏庫。所以說"穀物充滿的藏庫"。如是顯示精藏為庫,儲存穀物處為藏庫后,現在為顯示那與此不同而說"或"等。其中如劍的銳利守護遮蔽說為"鞘",如是王的銳利守護作為四支軍為庫,所以說"四種庫是象馬車步"。因以衣藏庫攝即攝一切物品放置處,所以說"三種藏庫"。 由此慧力說人為"賢",那為賢明,所以說"具賢明"。在彼彼應作事中的巧性、明白性為聰明。毀壞癡為慧,他有此為有慧。有在處處生起為處生,處處生起慧。"增益義"即稱為增益的義。 任何方經註釋完畢。 5-9. 希望經等註釋 135-

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

Patthanāsuttādivaṇṇanā niṭṭhitā.

1. Sotasuttavaṇṇanā

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

Sotasuttavaṇṇanā niṭṭhitā.

Rājavaggavaṇṇanā niṭṭhitā.

(15) 5. Tikaṇḍakīvaggo

1. Avajānātisuttavaṇṇanā

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

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

Avajānātisuttavaṇṇanā niṭṭhitā.

2-3. Ārabhatisuttādivaṇṇanā

142-3. Dutiye ārabhatīti ettha ārambha-saddo kammakiriyahiṃsanavīriyakopanāpattivītikkamesu vattati. Tathā hesa 『『yaṃ kiñci dukkhaṃ sambhoti, sabbaṃ ārambhapaccayā』』ti (su. ni. 749) kamme āgato. 『『Mahārambhā mahāyaññā, na te honti mahapphalā』』ti (saṃ. ni. 1.120; a. ni. 4.39) kiriyāya. 『『Samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhantī』』ti (ma. ni.

我來將這段巴利文直譯成簡體中文： 9. 第五經中"象技"在象技藝。因為"象"由象境界、依象而取象技藝。其餘句中也是此方法。"編織"為"編",在美好中某處不墮落不失敗,能持守它們的意思。非編為"不編",不能從義和從聲持守它們。"不編"是"不無編"。二否定返回本性,所以說"不無編為有能"。第六等明顯義。 希望經等註釋完畢。 10. 流經註釋 140. 第十經中"強烈"是銳利。"粗"是粗糙。"苦"是兇惡。"不適"是不適意不可愛。心不到達它們,它們不令心到達增長為不適意。 流經註釋完畢。 王品註釋完畢。 (15) 5. 提甘達基品 1. 輕蔑經註釋 141. 第五品第一經中"給予后輕蔑",這裡一比丘大福德得四資具,他得衣等后問另一小福德者。他雖一再被問也取。然後另一者稍瞋想令其困窘而說:"他依自性不得衣等,依我們而得。"如是也名給予后輕蔑。又一人與一人同住二三年,先敬重彼人,隨時間過去不作尊重,也不去坐處。此人也名以同住輕蔑。"受說者"是初當說者,在第一言中即安立口的意思。這裡這方法 - 一人說如法的比丘為"非如法"。聽此他到結論,后被另相似比丘說"此如法"時也不取他言。說某某對我們說"此非如法",只取前比丘的話。另一對破戒者說"有戒"。信他言后,又被另說"此比丘非如法,他不應親近你們"時也不取他言而取前言。另一者取所說贊,也取所說毀。此也名受說者即當受說者,凡所聞即在彼彼安立口的意思。 "動搖"是由信等短時性墮落,以不信等動搖性為動搖。在"短暫信"等中,由一再親近而信即信愛。信愛和居家愛都可以,凈信是信凈信。"如是人成動搖"是如是由短暫信等性而人名為動搖。如薑黃色,如谷堆中打入的木樁,如置馬背的瓜,在無繫著處須臾動搖。"愚遲癡"是由無智性為愚,由非境界性為癡,大愚的意思。 輕蔑經註釋完畢。 2-3. 開始經等註釋 142-3. 第二經中"開始",這裡開始字用於業、作業、傷害、精進、瞋恚、違犯、超越。如是它在"任何苦生起,一切依開始緣"是用於業。"大開始大祭祀,它們非大果"是用於作業。"為沙門瞿曇而開始生命"

2.51) hiṃsane. 『『Ārambhatha nikkhamatha, yuñjatha buddhasāsane』』ti (saṃ. ni. 1.185; netti. 29; peṭako. 38; mi. pa. 5.1.4) vīriye. 『『Bījagāmabhūtagāmasamārambhā paṭivirato hotī』』ti (dī. ni. 1.10, 195; ma. ni. 1.293) kopane. 『『Ārabhati ca vippaṭisārī ca hotī』』ti (a. ni. 5.142; pu. pa. 191) ayaṃ pana āpattivītikkame āgato, tasmā āpattivītikkamavasena ārabhati ceva, tappaccayā ca vippaṭisārī hotīti ayamettha attho. Yathābhūtaṃ nappajānātīti anadhigatattā yathāsabhāvato na jānāti. Yatthassāti yasmiṃ assa, yaṃ ṭhānaṃ patvā etassa puggalassa uppannā pāpakā akusalā dhammā aparisesā nirujjhantīti attho. Kiṃ pana patvā te nirujjhantīti? Arahattamaggaṃ, phalappattassa pana niruddhā nāma honti. Evaṃ santepi idha maggakiccavasena pana phalameva vuttanti veditabbaṃ.

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

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

Ārabhatisuttādivaṇṇanā niṭṭhitā.

4-6. Tikaṇḍakīsuttādivaṇṇanā

144-

我來將這段巴利文直譯成簡體中文： 2.51)是用於傷害。"開始、出離、勵力于佛教"是用於精進。"離開傷害種子界生物界"是用於瞋恚。而"開始且追悔"這是用於違犯超越,所以依違犯超越而開始,且由此緣而追悔,這是此中義。"不如實知"是由未證得而不如本性知。"在何處他"是在何處對他,意為到達何處此人生起的惡不善法無餘滅。到達何而它們滅呢?阿羅漢道,而得果者名為已滅。如是雖然,這裡應知依道作用而說果。 "開始不追悔"是犯戒,但他尋求同分人懺悔,所以不追悔。"不開始追悔"是不犯戒,但由不熟練律制而對非犯成犯想而追悔,如是應見此中義。所說"不開始不追悔"是何人?放棄精進的人。因為他雖清凈戒也想"現在般涅槃於我何用,在未來彌勒正等覺時我將般涅槃"而不圓滿行。他應被勸導"尊者為何住放逸,凡夫名為去處無繫著,所以你應得面見彌勒正等覺,為阿羅漢果而修觀"。 "善哉"是請求義的不變詞。這是說 - 尊者已錯到多久,如是雖然我們請求尊者,應懺者以懺悔,應出罪者以出罪,應發露者以發露,斷由開始生漏后以觀察住于清凈邊際而除遣斷除由追悔生漏,增長觀心和觀慧。"與此第五人"是與此第五漏盡人。"將等同"是以出世間功德相等性而等同,如是應被漏盡者勸導的意思。第三明瞭。 開始經等註釋完畢。 4-6. 提甘達基經等註釋 144-;

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

Tikaṇḍakīsuttādivaṇṇanā niṭṭhitā.

7-10. Asappurisadānasuttādivaṇṇanā

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

Asappurisadānasuttādivaṇṇanā niṭṭhitā.

Tikaṇḍakīvaggavaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Catutthapaṇṇāsakaṃ

(16) 1. Saddhammavaggo

151-160. Paṭhamo vaggo uttānatthoyeva.

(17) 2. Āghātavaggo

1-5. Paṭhamaāghātapaṭivinayasuttādivaṇṇanā

161-

我來將這段巴利文直譯成簡體中文： 第四中"厭惡"是不可意不可愛。"無厭惡想"是以可愛行相而轉起心。在可愛事物中以不凈遍滿,或以無常引導靠近轉起。"在不可愛事物"是在不可愛有情所緣。"以慈遍滿"是引導靠近慈利益,或在一切處遍滿彼處。"或以界引導"是以法自性思惟以界省察或在彼處轉起界作意。"避此兩者"是在事物上立起的本性和威力的厭惡性和無厭惡性,捨棄不取此兩者,是說成為對一切彼處平等。想住平等者做什麼?對可意不可意所緣既不喜也不憂。"應住舍"是對可意不染,對不可意不瞋,如他人由不平等觀生癡,如是不生而對六所緣以六支舍而住舍。因此說"依六支舍而第五"。由在六門轉起不捨純凈自性相而得名六支舍,依此平等舍而說第五品的意思。第五第六明瞭。 提甘達基經等註釋完畢。 7-10. 非善人佈施經等註釋 147-150. 第七中"不恭敬"是作不敬。所施物的不恭敬名為作不圓滿,所以說"不尊重作清凈而施",意為不作無上米等過失清凈圓滿而施。"不恭重"是不置於心,不供養的意思。供養者置供養物於心,不置於外。或不作心稀有是造供養行為,否定此是不造恭重是不造供養行為。"以不敬而施"是對人作不重而在坐處不掃,或隨處令坐,或放任何臺座而行佈施。"非己手"是不以自手施,令奴僕工人等施。"棄捨而施"是中間棄捨作斷而施。所以說"不相續而施"。或"棄捨而施"是如棄捨物一樣作拋棄而施。所以說"如欲捨棄而施"。如是"定有此施之果來"有業自性見者是來見者,而此非如是為非來見者。所以說"所作之果將來"等。第八等無可說。 非善人佈施經等註釋完畢。 提甘達基品註釋完畢。 第三五十經完畢。 4. 第四五十經 (16) 1. 正法品 151-160. 第一品明瞭義。 (17) 2. 瞋恨品 1-5. 第一除瞋恨經等註釋 161-

1. Dutiyassa paṭhame natthi vattabbaṃ. Dutiye āghāto paṭivinayati ettha, etehīti vā āghātapaṭivinayā. Tenāha 『『āghāto etehi paṭivinetabbo』』tiādi.

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

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

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

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

Paṭhamaāghātapaṭivinayasuttādivaṇṇanā niṭṭhitā.

1. Nirodhasuttavaṇṇanā

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

Nirodhasuttavaṇṇanā niṭṭhitā.

7-9. Codanāsuttādivaṇṇanā

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

Codanāsuttādivaṇṇanā niṭṭhitā.

1. Bhaddajisuttavaṇṇanā

2. Dasame abhibhavitvā ṭhito ime satteti adhippāyo. Yasmā pana so 『『pāsaṃsabhāvena uttamabhāvena ca te satte abhibhavitvā ṭhito』』ti attānaṃ maññati, tasmā vuttaṃ 『『jeṭṭhako』』ti. Aññadatthu dasoti dassane antarāyābhāvavacanena ñeyyavisesapariggāhikabhāvena ca anāvaraṇadassāvitaṃ paṭijānātīti āha 『『sabbaṃ passatīti adhippāyo』』ti.

Bhaddajisuttavaṇṇanā niṭṭhitā.

Āghātavaggavaṇṇanā niṭṭhitā.

(18) 3. Upāsakavaggo

1-6. Sārajjasuttādivaṇṇanā

171-

我來將這段巴利文直譯成簡體中文： 165. 第二品第一經無可說。第二中"瞋恨除去",或由這些為瞋恨除去。所以說"瞋恨由這些應除去"等。 "破布"是無邊,無邊際的布片。因為若它有邊際,不會得"破爛"名稱。 "以水藻"是以種子茸毛絲等差別的水藻。"以水面膜"是以青蛙背色覆蓋水面而生的水面膜。"為熱所侵"是為熱觸所勝。"心生"是伴瞋心生。 由異熟受生起如鋸子般阻礙威儀轉起而割斷壓迫為病,他有此為病者。由此生苦為生苦。"重病"是過度病。"村邊引導者"是引至村邊者。 由凈性應知水的清性,所以說"清水為凈水"。由美味性為適意,所以說"甘水"。細水特別清涼,非濃,所以說"細冷水"。"白"是無泥。因為有泥等而水變色。但本性它是白色。第三等明瞭義。 第一除瞋恨經等註釋完畢。 6. 滅經註釋 166. 第六中"不忍義"是不堪義。"作未來語"是用未來語,但義是現在時。因為文字思考者在這樣處由不容忍義而有"有"字字首,即使現在時也作未來語。 滅經註釋完畢。 7-9. 訶責經等註釋 167-9. 第七中"顯事"是顯示所犯事的自性。"顯罪"是顯示他所犯之罪。"拒絕共住"是不作布薩自恣等共住。"拒絕恭敬"是不作禮拜等恭敬行為。"訶責"是訶責者。"被訶責者時"是被訶責者的訶責時。"人"是應訶責人。"考察"是觀察"此住于被訶責相,不住"。"生無名"是比丘們生無名惡名說"他們以虛無誹謗我而生無名惡名"。第八第九明瞭義。 訶責經等註釋完畢。 10. 跋陀耆經註釋 170. 第十中征服住此眾生是意趣。但因他認為"以可讚性最上性徵服住彼眾生",所以說"最長"。"定見"由說見無障礙和攝特殊所知性而自稱無礙見者,所以說"意趣是見一切"。 跋陀耆經註釋完畢。 瞋恨品註釋完畢。 (18) 3. 優婆塞品 1-6. 怖畏經等註釋 171-;

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

Sārajjasuttādivaṇṇanā niṭṭhitā.

7-8. Vaṇijjāsuttādivaṇṇanā

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

Vaṇijjāsuttādivaṇṇanā niṭṭhitā.

1. Gihisuttavaṇṇanā

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

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

Gihisuttavaṇṇanā niṭṭhitā.

1. Gavesīsuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 176. 第三品第一第二第三第四無可說。第五中"最後優婆塞"是劣優婆塞。"由此見等將有此吉祥"如是愚人所想像的好奇名為見聞覺吉祥具足為好奇吉祥者。所以說"由此將有此"等。"信吉祥"是信仰見吉祥等差別的吉祥。"非業"是不信仰業自性。"從此教"是從此一切知佛教。"外"是在外道法。"尋求應施者"是持"惡行者為應施者"想而尋求。此中應知以尋求佈施為先作一而有五法。第六明瞭。 怖畏經等註釋完畢。 7-8. 商業經等註釋 177-8. 第七中"武器商"是作或令作或得已作的武器物品的販賣。令作武器物品的販賣只是舉例。養豬野獸等的販賣是養豬野獸等成就其肉而販賣。此中說不應作武器商是因為導致傷害他人,眾生商因作不自由,肉毒商因為殺因,酒商因為放逸處。第八明瞭。 商業經等註釋完畢。 9. 在家經註釋 179. 第九中"勝心"是說殊勝清凈心或增上心,生於勝心為勝心生,或依勝心為勝心生。所以說"依最上心"。"現法樂住"是現法中樂住。說現法為現見自體,於此樂住的意思。這是色界禪的同義語。因為彼等入定而坐的禪修者在此自體中受用無染出離樂,所以說"現法樂住"。 "四種酒"是花酒、果酒、糖酒、蜜酒如是四種酒。"五種釀"是糕釀、面釀、飯釀、發酵物摻入、眾材和合如是五種釀。"福利"是此有福利。但因他名為求福者,所以說"求福者"。此中餘者明瞭。 在家經註釋完畢。 10. 伽吠西經註釋

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

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

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

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

Gavesīsuttavaṇṇanā niṭṭhitā.

Upāsakavaggavaṇṇanā niṭṭhitā.

(19) 4. Araññavaggo

1. Āraññikasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 180. 第十中"善因"是覺悟成熟的決定善因。"微笑"是少許笑。"咯咯"是模仿笑聲。"歡喜極喜相而已"是歡喜者的極喜相而已。如取相者知"世尊極喜",如是隻是相的顯示。 現在由此機會為顯示笑的生起差別而開始"笑名為"等。其中也不由舍而有笑,何況由憂,所以說"由十三喜俱心"。但有些人不也由瞋而笑嗎?不,他們由可知間隙以"我們今將得隨欲作"而喜心生笑。"其中"是在五喜俱唯作心中。"強所緣"是最勝所緣如雙神變。"弱所緣"是非勝所緣。 "但在此處...生起"這是因古註釋中如是來故說,非為顯示世尊不由有因喜俱心微笑。但阿毗達摩疏中說:"說過去分等無礙智后,'具足此等法的佛世尊一切身業以智為前導,以智隨轉'等語,應思擇'世尊此心生起'之語。"其中以此笑生心轉起的世尊微笑因隨順宿住、未來分、一切知智而為智隨轉。如是在智隨轉性時,與聖典和註釋無任何矛盾。如是在阿毗達摩注中說:"在彼等智的行邊際此心生起"。這定應如是欲求,否則世尊在如是時的轉向心也不合適。因為也決定它的表生起性。如是說:"如是作令意門轉向的表生起性成就。"在表生起性時不捨其生起的身表的身業等性。 "笑"是隻就微笑而說。所以說"如是少許"。"閃電匯集"。因為它不如其他閃電剎那住而速滅,而是緩慢滅,也非一切時。光從火大云或四洲大云出。所以說"從四洲大云口"。這是彼等光的法性,即三次右繞頭后即在牙尖滅。此中餘者易知。 伽吠西經註釋完畢。 優婆塞品註釋完畢。 (19) 4. 林野品 1. 林住經註釋

1. Catutthassa paṭhame appīcchataṃyeva nissāyātiādīsu 『『iti appiccho bhavissāmī』』ti idaṃ me āraññikaṅgaṃ appicchatāya saṃvattissati, 『『iti santuṭṭho bhavissāmī』』ti idaṃ me āraññikaṅgaṃ santuṭṭhiyā saṃvattissati, 『『iti kilese sallikhissāmī』』ti idaṃ me āraññikaṅgaṃ kilesasallikhanatthāya saṃvattissatīti āraññiko hoti. Aggoti jeṭṭhako. Sesāni tasseva vevacanāni.

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

Āraññikasuttavaṇṇanā niṭṭhitā.

Araññavaggavaṇṇanā niṭṭhitā.

(20) 5. Brāhmaṇavaggo

1. Soṇasuttavaṇṇanā

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

Soṇasuttavaṇṇanā niṭṭhitā.

1. Doṇabrāhmaṇasuttavaṇṇanā

2. Dutiye pavattāroti (dī. ni. ṭī.

我來將這段巴利文直譯成簡體中文： 181. 第四品第一中"依少欲"等,是"我將如是少欲"此我林住支將導向少欲,"我將如是知足"此我林住支將導向知足,"我將如是削減煩惱"此我林住支將導向削減煩惱而成為林住者。"最"是最長。餘者是它的同義語。 "從牛乳"是從牛有乳,不從牛有酪。從乳有酪等中也是此方法。"如是"是如此五種牛產品中醍醐為最,如是此五種林住者中依少欲等而林住者,此為最、勝、解脫、優。此等林住者中應知為生林住者,不應知為僅林住名的林住者。在糞掃衣等中也是此方法。 林住經註釋完畢。 林野品註釋完畢。 (20) 5. 婆羅門品 1. 輸那經註釋 191. 第五品第一中"以相愛"是以互愛而身心混雜,觸合和合而住,不以不愛強制,是所說。所以說"愛"等。"腹滿"是累積充滿腹。這是中性語,作腹滿而充滿腹的意思。所以說"充滿腹"等。 輸那經註釋完畢。 2. 多那婆羅門經註釋 192. 第二中"轉起者"是

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

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

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

『『Gaṇḍuppādo kikī ceva, kontī brāhmaṇadhammiko;

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

Sesamettha uttānameva.

Doṇabrāhmaṇasuttavaṇṇanā niṭṭhitā.

1. Saṅgāravasuttavaṇṇanā

2. Tatiye (saṃ. ni. ṭī. 2.

我來將這段巴利文直譯成簡體中文： 192. (續)以教說性而說。因為他們是彼等咒的轉起者,所以說"令轉起者"。咒語因對遮止首陀羅而私語之義而為咒,因為是此此義行道的因故為咒句。因不共未具足者而為秘密而說之行為的證得方便。"誦習"是以唱誦方式誦習。但那由高低等聲的成就而欲求,所以說"以聲成就"。"他人所說"是以教說性而他人所說。"遍積集"是攝取后層層堆積。"整合"是以梨俱吠陀、夜柔吠陀、娑摩吠陀等方式,於此中也各以咒梵等方式,讀誦品等方式而整合。"彼等"是咒的作者們。"以天眼觀察"是以天眼眷屬的如業趣智觀察眾生業自性等,以現見義的類似天眼的宿住智觀察過去劫中婆羅門的咒學方法。"與教說一致"是與迦葉正等覺的結縛所依之語一致而作,不相違。因為他們的離縛所依義非現見。"後後"是由阿達迦等之後後生于鄔迦迦王時等。"插入"是由阿達迦等結集的咒句中插入煩惱所依句于彼彼句。"作相違"是如婆羅門法經等中所來方法,因顯示染污義而作相反。 "射術"是箭的射作,以弓術活命。但此中如射術為射術,一切武器活命,所以說"以武士活命業",以持武器奉事業的意思。"王仆"名為不以武器而作司祭大臣等王事而奉事王。"以某技藝"是以除所取的象馬技等。從童子性來的行為為童梵行。 "傾水而施"是對站在門口的婆羅門手中注水說:"婆羅門,我們施此給你,為養妻子。"但為何他們如是行梵行后仍尋求妻子,不終生為梵行者?因邪見。因為他們有如是見:"不生子者為斷絕家族者,由此生地獄。"據說四者怕不應怕:蚯蚓、啄木鳥、鴻鳥、婆羅門。據說蚯蚓因怕大地滅盡而適量食,不多食土。啄木鳥因怕天空落下而仰臥于蛋上。鴻鳥因怕地震而不善以足踏地。婆羅門因怕斷絕家系而尋求妻子。此中也說: "蚯蚓與啄木鳥,鴻與婆羅門法, 此四迷惑者,怕不應怕者。" 此中餘者明瞭。 多那婆羅門經註釋完畢。 3. 僧伽羅婆經註釋 193. 第三中

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

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

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

Saṅgāravasuttavaṇṇanā niṭṭhitā.

1. Kāraṇapālīsuttavaṇṇanā

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

我來將這段巴利文直譯成簡體中文： "那最初"是最早之前,不誦習的咒語無智慧就在最初已成就,其中無須說的意思。"遍住"名為征服、執著,所以說"被欲貪遍住即被欲貪執著"。"鎮伏"是除去,是以對治而出離之義為出離。鎮伏且為出離故為鎮伏出離。所以說"於此"等。在其餘二句也是此方法。自己應證的、應得的義為自義。如是應知他義。 在"以無常觀而舍常想"等中因瞋恚等未來而在瞋恚分中不取彼分出離。雖然不取,由於以思擇而應去除故也得彼分出離,如是可知。光明想是達近行或達安止。任何遍定等差別的止。法決定應以近行安止達到而取。 "熱"是燒熱。"生燒"是到達彼熱性的過熱。所以說"生熱"。"以胡麻種子等差別"是以胡麻種子蓮蕾花蕊等差別的水藻。"水草"是水黏液。不清凈因混濁。不沉靜因泥漿生起。"無光處"是在無光之處。 僧伽羅婆經註釋完畢。 4. 迦羅那波利經註釋 194. 第四中"想是智者"此中"想"是與"想"同義的助語詞。取來"是"字而顯義說"想是智者"。這是以同意問方式所說。所以說"或否"。再取所說"尊者賓祇耶尼如何想沙門喬達摩的智慧敏捷"之義說"想是智者",所以說"尊者賓祇耶尼想沙門喬達摩是智者或否",意思是如你所認為那樣說。顯示"我是誰,這非我境界"。"誰且"是因緣離格主格詞,所以說"從何"。如是說"以何因將知",意思是以何因將知沙門喬達摩的智慧敏捷,我無彼因。應是佛陀,因非佛者不能全知佛智威力。所以說:"諸比丘,這是少分、下分、戒分,凡夫說如來讚歎時會說。諸比丘,有其他法甚深難見難解...等,以此如實正說如來讚歎時會說。"

1.28) ca. Etthāti 『『sopi nūnassa tādiso』』ti etasmiṃ pade.

Pasatthappasatthoti pasatthehi pāsaṃsehi attano guṇeheva so pasattho, na tassa kittinā, pasaṃsāsabhāveneva pāsaṃsoti attho. Tenāha 『『sabbaguṇāna』』ntiādi. Maṇiratananti cakkavattino maṇiratanaṃ.

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

Khuddakamadhūti khuddakamakkhikāhi katadaṇḍakamadhu. Aneḷakanti niddosaṃ apagatamakkhikaṇḍakaṃ.

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

Kāraṇapālīsuttavaṇṇanā niṭṭhitā.

1. Piṅgiyānīsuttavaṇṇanā

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

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

Piṅgiyānīsuttavaṇṇanā niṭṭhitā.

1. Mahāsupinasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 此中"彼定也如是"在此句中。 "最勝中最勝"是被最勝可讚的自己的功德所讚歎,非由他的譽,以可讚性而為可讚的意思。所以說"一切功德"等。"摩尼寶"是轉輪王的摩尼寶。 為顯示在天人中也為可讚者中可讚而取第二選擇說"或被最勝"。從應證義,它住故為住,即義住。說"義利即義利益"是彼彼加行的功德果。或義為果,依此而住為義住,即因。 "小蜜"是小蜜蜂所作蜂巢蜜。"無垢"是無過失離蜂卵。 "宣說"是以踴躍喜而宣說,或如是宣說為宣說。所以說"說宣說"。為顯示如何說彼語為宣說而說"如"等。餘者易知。 迦羅那波利經註釋完畢。 5. 賓耆耶尼經註釋 195. 第五中"一切攝"是攝取身體及衣飾的一切青性的語句。"它的"是以青等一切攝方式所說義的。"分別顯示"是差別顯示。如彼等離車王有些不黃等色而以塗油故現黃等色,如是有些非青等色而以塗油故現青等色。據說他們以金彩寶光而現為一青。 "拘迦那陀"是蓮花的形容如"拘迦娑迦"。據說它多瓣色具足極香。此中此義—如名拘迦那陀的蓮花在晨朝日出時開放盛開未失香而輝耀,如是以身香功德香而香,如秋時空中日輪以自光而熱,以支分放光性而光耀,見等正覺。 賓耆耶尼經註釋完畢。 6. 大夢經註釋

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

Kosalarājāviya soḷasa supineti –

『『Usabhā rukkhā gāviyo gavā ca,

Asso kaṃso siṅgālī ca kumbho;

Pokkharaṇī ca apākacandanaṃ,

Lābūni sīdanti silāplavanti.

『『Maṇḍūkiyo kaṇhasappe gilanti,

Kākaṃ suvaṇṇā parivārayanti;

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

Ime soḷasa supine passanto kosalarājā viya.

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

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

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

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

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

6. Mahājano satasahassagghanikaṃ suvaṇṇapātiṃ sammajjitvā 『『idha passāvaṃ karohī』』ti ekassa jarasiṅgālassa upanāmesi. Taṃ tattha passāvaṃ karontaṃ addasa. Ayaṃ chaṭṭho supino.

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

我來將這段巴利文直譯成簡體中文： 196. 第六中"界動作因"名為不同品種的藥、臥具、食物等因。"以利益欲或非利益欲"是信者以利益欲,瞋者以非利益欲。"為利或非利"是依自性應有的利或非利。"引近"是以自天威力引近。"如菩薩母得子相"是據說那時在滿月前第七天開始,離開飲酒而具足鬘香等莊嚴,享受節日遊戲的菩薩母,在第七天清晨起來以香水沐浴,飾以一切裝飾,食勝食后,受持布薩支,入吉祥室,臥于吉祥床,入睡時見此夢:據說四大天王連床抬起她,帶到阿耨達多池,令沐浴,著天衣,涂天香,戴天花,在不遠處有銀山,其中有金殿,使她頭向東而臥。爾時菩薩成為白勝象,在不遠處有一金山,在那裡行走後從那裡下來,登上銀山,入金殿,右繞其母,破開右脅似入腹中。關於此夢故說"如菩薩母得子相"。 "如拘薩羅王十六夢": "牛、樹、牝牛、公牛、 馬、缽、野干、瓶、 蓮池與生檀、 瓠沉石浮。 蛙吞黑蛇、 金鳥環烏、 怖狼畏山羊。" 如見此十六夢的拘薩羅王。 1. 據說一日拘薩羅大王夜入睡后末夜見十六大夢。其中四黑墨色公牛說"我們要鬥"從四方來到王庭,大眾集合說"我們要看牛斗",顯示斗相,吼叫嗚咽,不鬥而退。見此第一夢。 2. 小樹及灌木破地而出,僅寸許、尺許而開花結果。見此第二(夢)。 3. 見牝牛飲當日生犢的乳。此第三夢。 4. 見以軛列行不套有高大充滿的大牛,而套系幼小小牛于軛。它們不能拉軛而舍立,車不行。此第四夢。 5. 見一雙口馬。在它兩邊給予麥,它以兩口吃。此第五夢。 6. 見大眾擦拭值十萬的金缽,呈給一老野干說"在這裡小便。"見它在那裡小便。此第六夢。 7. 一人搓繩放在腳下。不知有飢餓的野干臥在他所坐椅下而食之。見此第七夢。

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

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

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

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

5. Tucchalābūni udake sīdantāni addasa. Ayaṃ dvādasamo supino.

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

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

8. Dasahi asaddhammehi samannāgataṃ gāmagocaraṃ kākaṃ kañcanavaṇṇavaṇṇatāya 『『suvaṇṇā』』ti laddhanāme suvaṇṇarājahaṃse parivārente addasa. Ayaṃ pannarasamo supino.

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

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

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

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

我來將這段巴利文直譯成簡體中文： 8. 見王門前一個大滿瓶被許多空瓶環繞而置。四色人從四方四隅以瓶取水來注滿瓶,注滿的水溢出流失。他們再三在那裡注水,也不看空瓶。此第八夢。 9. 見一個五蓮所覆深遍岸蓮池。兩足四足從四周下去飲水。其中央深處水渾濁,岸邊兩足四足足跡處清凈無濁。此第九夢。 10. 見在一個瓶中煮飯生。"生"是觀察分別所置如三態煮:一邊過濕,一邊生米,一邊熟透。此第十夢。 11. 見以腐酪出售價值十萬的檀香心。此第十一夢。 12. 見空瓠沉於水中。此第十二夢。 13. 見大如重閣的巨石如船浮於水上。此第十三夢。 14. 見如小蜜花大小的青蛙迅速追隨大黑蛇,如切蓮莖而食肉吞下。此第十四夢。 15. 見具足十不善法的村鴉被以金色之色而得名"金色"的金天鵝環繞。此第十五夢。 16. 從前豹食山羊。見豹追逐山羊吃得咔嚓作響。爾時其他怖狼遠遠見山羊,恐懼害怕,因畏山羊而逃入叢林潛藏。此第十六夢。 1. 其中在非法王、非法人之時,世間變異,善下降惡上升,世間衰退時,天不正降雨,雨足斷絕,莊稼枯萎,將有饑荒,如欲雨,四方起云,當女人因恐濕曬乾的稻等而收入內時,男人取鋤揹出去結堤時,顯示雨相,雷鳴放電,如牛不鬥不雨而逃。此第一(夢)之果報。 2. 世間衰退時,人壽短時,眾生強貪,未到年齡的少女往男人處,成為月事者、懷孕者而增長子女。如小樹開花是她們的月事,結果如她們的子女。此第二(夢)之果報。 3. 人失尊敬長者之業時,眾生不對母父或翁姑建立恥,自己處理家務時,想給將給長者食衣基本,不想給則不給。長者無依無自主,取悅兒童而活命,如大牛飲當日生犢的乳。此第三(夢)之果報。

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

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

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

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

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

我來將這段巴利文直譯成簡體中文： 4. 在非法王時,非法王不給有智傳統善巧能完成工作的大臣位,不置有智善巧辯論的長者大臣於法堂裁判處,卻給與此相反的年少者位,置如此者于裁判處。他們不知王事及應不應,既不能擔當其位,也不能完成王事。他們不能而捨棄事務重擔,長者智臣不得位雖能完成事務也說"我們與他們何干,我們成了外人,內部的年輕小孩會知道",不作所生事。如是一切彼等王將有損,如不能負軛的小牛被系軛時,如能遠載的大牛不套軛行列時。此第四(夢)之果報。 5. 在非法王時,非法愚王將置非法貪人于裁判,他們不敬罪福愚者坐于會堂給裁判時,取雙方原告被告手中賄賂而食,如馬以兩口食麥。此第五(夢)之果報。 6. 非法異姓王因懷疑不給生具足族子位,只給非良家。如是大族將貧困,劣族富貴。彼等族姓人不能活命說"我們依他們活命"將嫁女與非良家,如是彼等族女與非良家共住如老野干在金缽小便。此第六(夢)之果報。 7. 時過時過,女人將貪男、貪酒、貪裝飾、貪街道、貪食物,無戒惡行。她們的夫以耕牧等工作辛苦困難所得財,與情人共飲酒戴鬘香涂香,不看家內緊要事,在家圍墻上方或孔處窺伺情人,明天當種的種子也磨成粥飯甜食而食,如臥在下椅飢餓野干將一圈圈放在腳下的繩吞噬。此第七(夢)之果報。 8. 時過時過,世間將衰退,國無精華,王貧困低賤。有權者在庫藏中將有約十萬。如是貧困,將使一切國民做自己工作,人民受害捨棄自己工作,只為王種植稻穀、守護、收割、碾磨、儲藏,作甘蔗田、運轉機器、煮糖等、造花園果園,從這裡那裡將成熟的稻穀等運來只充滿王庫。在自己家看空倉庫也將不存在,如不看空瓶只充滿滿瓶。此第八(夢)之果報。<.Assistant>

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

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

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

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

我來將這段巴利文直譯成簡體中文： 9. 時過時過,王將非法,以欲等方式行不正而治國,不以法給裁判而成為賄賂者貪財,對國民無忍無慈無悲,粗暴兇惡如甘蔗機壓甘蔗束般壓榨人民,生起種種稅而取財。人民被稅壓迫不能給予,捨棄村鎮等往邊地住。中國將空,邊地密住,如蓮池中央渾濁邊緣清凈。此第九(夢)之果報。 10. 時過時過,王將非法,王臣、婆羅門居士、城邑國民,以沙門婆羅門為首一切人將非法。然後他們的守護天、受供天、樹神、空居天如是諸天也將非法。在非法王國中風將不調粗暴吹起,它們將震動空居天宮。天宮震動時諸天瞋恚不讓下雨。下雨時也不一次遍國而雨,下雨時也不利於耕作或種植而雨。如在國中,在國民中在村中在一池塘中也不一次而雨,在池塘上方雨不在下方雨,在下方雨不在上方雨。在一邊莊稼因過雨將壞,在一邊因不雨將枯,在一邊正雨將成就。如是在一王統治中所說莊稼果報將三種,如一瓶中的飯。此第十(夢)之果報。 11. 正時過時過,當教法衰退時將有多無慚貪資具的比丘。他們將為衣等四資具因緣向他人說世尊鎮伏資具貪所說法。因醉於資具,住于出離分不能面向涅槃而說。只因"聞語句具足和悅聲將給貴重衣等"而如是說。其他人坐在街中四衢王門等處依銅錢半銅錢四分之一銅錢形像等而說。如是佛以涅槃價值而說之法,為四資具及銅錢等而賣說,將如以腐酪賣價值十萬的檀香心。此第十一(夢)之果報。 12. 在非法王時當世間變異時,王不給生具足族子位,只給非良家。他們將富貴,其他貧困。在王前、王門、大臣前、裁判處,如空瓠的非良家之語將沉固如不動善住。在僧集會、僧羯磨眾羯磨處及缽衣精舍等裁判處,惡戒惡人之語將有出離,不是有恥比丘,如是將在一切處如空瓠沉時。此第十二(夢)之果報。

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

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

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

我來將這段巴利文直譯成簡體中文： 13. 在如是時,非法王將給非良家位。他們將富貴,族姓貧困。對他們不作任何恭敬,只對其他人作。在王前或大臣前或裁判處,善巧裁判如巨石的族子之語將不沉入住立。他們說時其他人說"這些人說什麼"而只作嘲笑。在比丘集會所說諸處也不認為應尊重善良比丘,他們的語也不沉入住立,將如石浮時。此第十三(夢)之果報。 14. 正當世間衰退時,人生強貪等隨煩惱,將在年輕自己妻子權下。家中奴僕工人等、牛水牛等、金銀也一切將在她們掌控。當說"某金銀或衣物等在哪裡"時,說"在這裡那裡都好,你管這幹什麼,你想知道我家有無之事了"而以種種方式罵,以口劍刺,如奴婢般使在權下而行自己權力。如是將如蜜花大小的青蛙吞毒蛇黑蛇時。此第十四(夢)之果報。 15. 在弱王時,王將不善象技等、不勇於戰。他們懷疑自己王權時,不給同族族子權力,而給自己足下浴者理髮師等。具足種姓的族子在王家不得立足,不能維持生活,將侍奉處於權位的無種姓非良家而行,將如金天鵝被烏鴉環繞時。此第十五(夢)之果報。

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

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

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

我來將這段巴利文直譯成簡體中文： 16. 在非法王時,只有非良家將為王所愛富貴,族姓不顯貧困。他們使王接受自己語,在裁判處等成為有力者,對弱者傳統所得的田地等說"是我們所有"而控告,他們來說"不是你們的,是我們的"在裁判處等爭論時,令以藤條等打,抓頸拖走,恐嚇說"不知自己份量,與我們爭論,現在我們打你們並告王將令截手足等"。他們因怖畏而將自己所有物交出說"這確是你們的,請取"入自己家怖畏而臥。惡比丘也將隨意惱害善良比丘。善良比丘得不到依止將入林隱藏於密處。如是被低種姓及惡比丘所害的具種姓族子及善良比丘將如因山羊之畏而怖狼逃走時。此第十六(夢)之果報。如是他見此十六大夢為彼彼不利之前相。所以說"如拘薩羅王十六夢"。此中從前相見自己利不利相之夢者,以自業威力而見。如拘薩羅王見世間利不利相之夢者,當知以一切有情共業威力而見。 "諸天瞋"如對大龍寺大長老瞋的諸天。據說在樓漢的大龍寺,大長老不告僧眾令伐一龍樹。住樹天神瞋長老,先以真夢誘惑他,后在夢中告知"從此七日後你的護持者王將死"。長老引述此語告王內宮女。她們一起大聲號哭。王問"這是什麼"。她們告知"長老如是說"。王計數日子,七日過後令截長老手足。"必定為真"是從果的真實性而說,但見是顛倒。所以已斷顛倒者不見成為前相的夢。說"以二三因緣有時見夢"故說"從結合差別"。從"無學不見因已斷顛倒"之語,當見四因緣也以顛倒為根本因。 "它"是夢時轉起的有分心。"色相等所緣"是業、業相、趣相之外無其他色相等所緣。"如是"是現前曾經驗所設想的色等所緣及與貪等相應。"以通俗心"是以平常心。

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

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

Mahāsupinasuttavaṇṇanā niṭṭhitā.

1. Vassasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "離兩邊"是離稱為善不善的兩邊。"在轉向及彼所緣剎那"是此說關於直至彼所緣生起的轉起心路。他們說"但在'如夢所見、如所聞於我'說時,因只生起無記轉向"。當知說如是者意為如五門第二空路般,在意門也轉向生起二三次,止於速行處而入有分,因一心剎那轉向生起時不可能有"如見於我、如聞於我"的構想。此中他們說"因在夢中說有彼所緣,故現在或過去的自性法在夢中成為所緣"。他們說"雖在夢中對明顯現起的色等事說有彼所緣,然而因夢中現起相應以構想方式把握故為弱,故說為弱事"。有些人說義為"因所生身達到無精進寂靜狀態,依之的心所依處不清凈,所以依之的心轉起也不清凈,如依不清凈燈芯的燈光,故此中'因為弱事'是因為弱心所依處"。應考察取較合理者。 "夢中思"是以意門速行方式轉起的夢中思。見夢者只以意門速行見,不以五門。覺醒者也只以意門覺醒,不以五門。因為對睡者點大燈芯持燈近眼時,首先眼門轉向不轉有分,只意門轉向。然後速行已速行而入有分。第二次眼門轉向轉有分,然後眼識等乃至速行轉起,其後有分轉起。第三次以意門轉向轉有分后意門速行速行。以此心知"這是何,此處光明"。如是對睡者在耳邊演奏樂器,在鼻邊持來香或臭花,在口放酥或糖蜜,在背用手打擊時,首先耳門等轉向不轉有分,只意門轉向,然後速行已速行而入有分。第二次耳門等轉向轉有分,然後耳鼻舌身識等乃至速行轉起,其後有分轉起。第三次以意門轉向轉有分后意門速行速行,以此心了知后說"這是何,此處聲音、螺聲或鼓聲"或"這是何,此處香、根香"或"這放入我口中的是何,是酥或糖蜜"或"我被誰打背,打我太重"。如是隻以意門速行覺醒,不以五門。夢也只以彼見,不以五門。此中其餘易知。 大夢經註釋結束。 雨經註釋

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

Vassasuttavaṇṇanā niṭṭhitā.

8-9. Vācāsuttādivaṇṇanā

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

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

Tathā tisso nāma āraddhavipassako bhikkhu padumassarasamīpena gacchanto padumassare padumāni bhañjitvā –

『『Pātova phullitakokanadaṃ,

Sūriyālokena bhijjiyate;

Evaṃ manussattaṃ gatā sattā,

Jarābhivegena maddīyantī』』ti. (saṃ. ni. aṭṭha. 1.1.213; su. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 197. 第七"時節所生"是在雨季四月所生。"非時也"是在心月、毗舍佉月也。因雨雲天子生起想歡戲自樂之心時,非時也雨。此中此事 - 據說一雨雲天子往迦卡拉庵住漏盡長老處,禮拜而立。長老問"你是誰"。"尊者,我是雨雲天子"。"據說你們心下雨"。"是的,尊者"。"我們想看"。"你們將濕,尊者"。"不見雲頭或雷聲,如何將濕"。"尊者,以我們心下雨,請你們入葉屋"。"善哉,天子"。洗足入葉屋。天子在他入時唱一歌舉手,四周三由旬處成一云。長老未全濕而入葉屋。 雨經註釋結束。 8-9. 語經等註釋 198-9. 第八"支"是因。以因而知故為支,即因。支字在因義。"以五"是因的離格。"具足"是具,轉起,相應。"語"是對話語。如來"語言音聲表達"和"不粗惡悅耳"。但如"若由語作業"如是表示,和"離四語惡行,此說為正語"如是離,和"諸比丘,粗語若習修多作導至地獄"如是思來為語,此非此處所意。為何?因不應說。因說"善說非惡說"。"善說"是善好說。以此顯示它帶義。"無過"是離貪等過。以此顯示它因清凈及無行不正等過。因離貪嗔等,說者因離順逆而不正行難立起。"無隨過"是離隨說。以此顯示它一切行圓滿。因有一切行圓滿而無隨過。"智者"是賢者。以此顯示愚者在譭譽中非量。 "以此"等顯示彼等支為現見而結語。而他人認為其他具足誓言等支分、名等語、性數格時作者圓滿的虛語等語為善說,此遮止。因如是具支分等語也是惡說,因導自他無義。但具此五支即使屬外國語、屬陶女歌,也是善說,因導世間出世間義樂。如是在路邊守稻的僧伽羅女以僧伽羅語唱具生老死歌,行路六十位觀行比丘聞聲得阿羅漢。 如是名底沙已修觀比丘經過蓮池附近見蓮池蓮花: "晨開紅蓮花, 日光令破碎; 如是得人性, 老勢所摧毀"。

2.452 subhāsitasuttavaṇṇanā) –

Imaṃ gītiṃ gāyantiyā ceṭikāya sutvā arahattaṃ patto.

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

『『Jarāya parimadditaṃ etaṃ, milātacammanissitaṃ;

Maraṇena bhijjati etaṃ, maccussa ghāsamāmisaṃ.

『『Kimīnaṃ ālayaṃ etaṃ, nānākuṇapena pūritaṃ;

Asucibhājanaṃ etaṃ, tadalikkhandhasamaṃ ida』』nti. (saṃ. ni. aṭṭha. 1.1.213; su. ni. aṭṭha. 2.452 subhāsitasuttavaṇṇanā) –

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

Vācāsuttādivaṇṇanā niṭṭhitā.

1. Nissāraṇīyasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 聽此女唱此歌而得阿羅漢。 在兩佛之間也,一男人與七子從林中來,聞某女以杵舂米: "此為老所摧毀, 附著枯萎皮; 此為死所破壞, 死魔食之肉。 此為蟲之住處, 充滿種種穢; 此為不凈器皿, 如聚五蘊同。" 聞此歌思惟而與諸子得辟支菩提。如是具此五支語即使屬外國語,屬陶女歌語,也應知是善說。善說即對求義善男子依義不依文的智者無過無隨過。第九明顯。 語經等註釋結束。 10. 出離經註釋

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

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

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

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

Brāhmaṇavaggavaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

1. Pañcamapaṇṇāsakaṃ

(21) 1. Kimilavaggo

1-4. Kimilasuttādivaṇṇanā

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

Kimilasuttādivaṇṇanā niṭṭhitā.

1. Cetokhilasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 200. 第十"出離"是應說"出離"而作長音的說明。這是作者的aniya詞如"出離"。所以說"已出離"。但從何出離?從各自對立。因無我義為界,所以說"無我自性"。以義則是法界意識界差別。如是比丘無煩惱緣欲尋思,所以說"為觀察",意為"我心現定於出離,欲尋將生起嗎?"而觀察。趣入即是入。但彼中無,所以說"不入"。凈信即是喜好。安住是住立。解脫是勝解。否定這一切說"不生凈信"等。但如是其心如何住?所以說"如"等。 "它"是初禪。"他"是比丘。"心趣入"是與遍作心禪心在一性下合說。"已至境"是在自所緣轉起。"屬不退分"是屬住分。"善解脫"是以鎮伏解脫善解脫。惱害心身故為惱害。苦遍燒故為熱惱。不受欲受因不生。從彼出離故為出離。誰出離?諸欲。如是"諸欲"作者主格很相應。因說諸欲從彼出離,所以禪也得說從欲出離,故說"因從欲出離"。如是說以鎮伏出離欲已,現在為顯斷絕完全出離而說"但誰"等。"余處"是余分。 "此差別"是說差別者,作彼禪為基等為無差別,在第二三句全未觸及,但在第四句為顯此也差別而說"此中應配完全出離為阿羅漢果"。因以無色禪為基得最上道住阿羅漢者心名完全從諸色出離。因他從果定出為觀察向色遣心。"此所說"是就止行者攝取前四句。但此就純觀者,所以說"純行"等。"'無再有身'而生"是為觀察"今我無有身相續"而生。 出離經註釋結束。 婆羅門品註釋結束。 第四五十經結束。 第五五十經 (21) 1. 基米羅品 1-4. 基米羅經等註釋 201-4. 第五初二明義。第三忍辱是忍,對他人惡作惡語不以敵對而置於自己上為忍辱,彼即忍為忍辱忍。樂善為溫良,或善離惡為溫良,其性為溫良性。所以說"以溫良性為凈戒性"。因彼是樂善業性,或善離惡性。第四無可說。 基米羅經等註釋結束。 心荒經註釋;

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

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

Cetokhilasuttavaṇṇanā niṭṭhitā.

6-8. Vinibandhasuttādivaṇṇanā

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

Vinibandhasuttādivaṇṇanā niṭṭhitā.

9-10. Gītassarasuttādivaṇṇanā

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

Gītassarasuttādivaṇṇanā niṭṭhitā.

Kimilavaggavaṇṇanā niṭṭhitā.

(22) 2. Akkosakavaggo

1-2. Akkosakasuttādivaṇṇanā

211-

我來將這段巴利文直譯成簡體中文： 205. 第五"心荒"以義是疑和嗔。但它們在某相續中生起時,成為粗硬性而現起,何況與自相應心,所以說"心的固執性"。如取具足相則名取一切師身光榮,如是以一切智性名取一切法身光榮,顯示關於彼二事疑說"疑身"等。"尋求"是觀察法自性。"苦"是疲倦。"不能決定"是不能確定。以熱燒煩惱為精進,正精進,所以說"為精進為燒煩惱作精進"。"再再修習"是再再修習禪修。"常作"是禪修不間斷修習。 "疑證法"中如何轉起對出世間法疑?不以所緣作用,顯示疑轉起于未聞行相思擇所得假相說"說觀智等,彼有耶無耶而疑"。此中當知"學"是前分學。此中雖因得殊勝大罪性及共住緣常生起故特說"對同梵行"為嗔境,有些人說不能知在其他處嗔也非心荒。若如是疑也成此道理,所以應以如說而取。 心荒經註釋結束。 6-8. 繫縛經等註釋 206-8. 第六以不令轉起方式繫縛善心為心繫縛。但繫縛時如作揮打,所以說"繫縛心"等。欲貪者樂著欲事欲煩惱,所以說"于欲事欲煩惱"。"于自身"是于自名身或自體。"外色"是他人身及非根色。"肚腹養護"是積集充滿肚腹。"臥樂"是臥而生起樂。"翻滾"是翻轉。"繫念"是以渴愛繫念。當知如是說五種貪差別為"心繫縛"。第七八無可說。 繫縛經等註釋結束。 9-10. 歌聲經等註釋 209-210. 第九"長聲"是破壞一定調子毀壞音節而轉的歌聲,所以說"以長聲"等。法有經調、偈調,不應毀壞作過長。說法者應以四方調顯示圓滿句文。因"諸比丘,我聽許誦"之語,可以聲誦法。據說誦有波浪調、酒調、分取調等三十二調。其中可作所欲者。第十無可說。 歌聲經等註釋結束。 基米羅品註釋結束。 （22）2. 辱罵品 1-2. 辱罵經等註釋 211-;

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

Akkosakasuttādivaṇṇanā niṭṭhitā.

3-10. Sīlasuttādivaṇṇanā

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

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

Sīlasuttādivaṇṇanā niṭṭhitā.

Akkosakavaggavaṇṇanā niṭṭhitā.

(23) 3. Dīghacārikavaggo

1-10. Paṭhamadīghacārikasuttādivaṇṇanā

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

Paṭhamadīghacārikasuttādivaṇṇanā niṭṭhitā.

Dīghacārikavaggavaṇṇanā niṭṭhitā.

231-302. Catutthavaggādīni uttānatthāni.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Pañcakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Chakkanipāta-ṭīkā

我來將這段巴利文直譯成簡體中文： 第二初以十種辱罵事辱罵者,以"你愚癡、你癡呆、你駝子、你牛子、你驢子"等十種辱罵事而辱罵。說"好吧,禿頭沙門,無刑罰而打,現在我去王宮使你獲刑罰"等者名誹謗者,所以說"以示怖為誹謗者"。出世間法因為是惡道道路的障礙名為障礙,所以說"因斷出世間障礙",意為因斷名為出世間的惡道道路障礙。第二無可說。 辱罵經等註釋結束。 3-10. 戒經等註釋 213-220. 第三"惡戒"中du表示無義如"惡慧"等,非謂責義,所以說"無戒無戒"。"破壞防護"中已受持戒因某因緣得戒破壞者,他且是破壞防護。但完全未受持戒無行者,他如何名破壞防護?他也因破壞應行善行名為破壞防護。即說為滅失防護無防護。是彼彼工巧處。"禁殺時"是宣佈"勿殺生"之日。惡名聲上升。以傾向而憂惱因後悔性。 "彼"是惡戒者。"受持行處"是起而作事。"現前"是現於意。"開眼此世"是開眼時見自子妻等此世。"閉眼他世"是閉眼時以趣相現起見他世。所以說"四惡趣"等。"第五句"是說"身壞"等第五過患分。"以所說相反"是以所說過患語相反"不放逸者能適時成辦彼彼農商等"。"有戒"是有可讚戒。但"具戒"即"具足戒"等義文易作故不說。第四等明義。 戒經等註釋結束。 辱罵品註釋結束。 (23) 3. 長遊行品 1-10. 第一長遊行經等註釋 221-230. 第三初等易解。第五犯獨坐罪者,于"若比丘與女人一對一獨坐者波逸提"此學處所說之罪而犯。犯覆座罪者,于"若比丘與女人在覆蔽座獨坐者波逸提"此中所說之罪而犯。為女人說法過五六句而犯者,于"若比丘為女人說法過五六句,除有智男子,波逸提"如是所說之罪而犯。所以說"當知依彼彼學處"。第六等明義。 第一長遊行經等註釋結束。 長遊行品註釋結束。 231-302. 第四品等明義。 如是圓滿所欲義註解增支部註釋五集註釋中未明義釋畢。 南無彼世尊阿羅漢正等正覺 增支部 六集復注

1. Paṭhamapaṇṇāsakaṃ

2. Āhuneyyavaggo

3. Paṭhamaāhuneyyasuttavaṇṇanā

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

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

Paṭhamaāhuneyyasuttavaṇṇanā niṭṭhitā.

2-7. Dutiyaāhuneyyasuttādivaṇṇanā

2-7. Dutiye (visuddhi. 2.380) anekavihitanti anekavidhaṃ nānappakāraṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Paccanubhotīti paccanubhavati, phusati sacchikaroti pāpuṇātīti attho. Idānissa anekavihitabhāvaṃ dassento 『『ekopi hutvā』』tiādimāha. Tattha 『『ekopi hutvā』』ti iminā karaṇato pubbeva pakatiyā ekopi hutvā. Bahudhā hotīti bahūnaṃ santike caṅkamitukāmo vā sajjhāyaṃ kātukāmo vā pañhaṃ pucchitukāmo vā hutvā satampi sahassampi hoti. Āvibhāvaṃ tirobhāvanti ettha āvibhāvaṃ karoti, tirobhāvaṃ karotīti ayamattho. Idameva hi sandhāya paṭisambhidāyaṃ (paṭi. ma.

我來將這段巴利文直譯成簡體中文： 第一五十經 應供品 第一應供經註釋 1. 六集第一"以眼見色"是以依處說。此取具體說明如"以弓射",所以應知以依處為首取所依。所以此義"眼門色所緣現前時,以眼識見彼色"。"既不喜"是速行剎那不生起貪于可意所緣,因道完全斷除貪故也不以居家愛喜。"不憂"是于不可意不嗔不憂。"平等觀"是于可意不可意舍所緣不如理取不平等觀。此修習是因達正念圓滿智慧圓滿,所以說"具念正知"。因具念故具念。因具正知故正知。因無智生起緣時也破壞轉起故說"說常住"。"常住"是漏盡者恒住一切時轉起住。除入定時及有分時,漏盡者只以此六支舍住而住。 此中"於六門住舍"以此說六支舍。但因說"正知",得四智相應心,因無正知不可能。因常住,得八大唯作心。因說"既不喜不憂",得八大唯作心、笑心、確定十心。若說如何得貪嗔俱喜憂彼等共有的這些以六支舍來的常住的喜?因串習。雖漏盡者于可意不可意所緣多住舍如中舍因不離自清凈自性,但有時無如是心行時,彼本性可意所緣,阿羅漢心也因如實了知自性及因前串習而轉起為俱喜。 第一應供經註釋結束。 2-7. 第二應供經等註釋 2-7. 第二"種種"是多種各種。"神變"是神變分。"證得"是體驗、觸、作證、達到。現在顯示彼種種性說"一成多"等。此中"一"以此先於作前自性為一。"成多"是欲在多人前經行或誦習或問問而成百或千。"顯隱"此中是作顯、作隱之義。即關於此,解脫道說

3.11) vuttaṃ – 『『āvibhāvanti kenaci anāvuṭaṃ hoti appaṭicchannaṃ vivaṭaṃ, tirobhāvanti kenaci āvuṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjita』』nti. Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāseti ettha tirokuṭṭanti parakuṭṭaṃ, kuṭṭassa parabhāganti vuttaṃ hoti. Esa nayo itaresu. Kuṭṭoti ca gehabhittiyā etaṃ adhivacanaṃ. Pākāroti gehavihāragāmādīnaṃ parikkhepapākāro. Pabbatoti paṃsupabbato vā pāsāṇapabbato vā. Asajjamānoti alaggamāno seyyathāpi ākāse viya.

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

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

我來將這段巴利文直譯成簡體中文： "顯"是不為任何所障、不遮蔽、開顯,"隱"是為某所障、遮蔽、覆蓋、遮閉。"穿墻、穿城墻、穿山無礙而行如在虛空"中,"穿墻"是他墻、墻的另一面。其他亦同理。"墻"是房屋墻壁的同義語。"城墻"是房屋寺院村落等的圍墻。"山"是土山或巖山。"無礙"是不執著如在虛空。 "出沒"中"出"說是浮出。"沒"是沉入。出與沒為出沒。"水不分"中,踩踏而沉之水說為分,相反為不分。結跏趺行。"飛鳥"是具翅之鳥。"此如是大神力大威力日月亦以手觸控"中,日月行於四萬二千由旬上為大神力,一剎那於三洲作光為大威力,當知如是以上行作光為大神力大威力。"觸控"是取或觸一處。"撫摸"是遍撫摸如鏡面。"乃至梵界"是以梵界為限。"以身自在"是于彼梵界以身轉自在。 "天耳界"中因似天故天。因諸天善業所生不為膽痰血等所障,因離隨煩惱而能受取遠處所緣有天凈耳界。此比丘也以精進修習力所生智耳界也如是,因似天故天。又因得天住及依止天住故天。因聞義及無命故耳界。因作耳界作用故如耳界而成耳界。以彼耳界。"清凈"是凈無隨煩惱。"超越人"是超越人行於聲聞的人肉耳界。"聞兩聲"是聞二聲。何二?天與人,即說諸天與人聲。以此當知部分遍知。"遠近"是遠至他輪圍之聲,及近乃至依止自身蟲聲,說聞彼等。以此當知無餘遍知。

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

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

我來將這段巴利文直譯成簡體中文： "他人"是除自己外的其他眾生。"他補特伽羅"與此同義。但隨所化機及說法優美而作語詞差別。"以心知心"是以自心知彼等心。"遍知"是遍分別。"了知"是以有貪等方式種種了知。"有貪心"等中,應知八貪相應心為有貪心。其餘四地善無記心為離貪。但二憂心、疑掉舉心這四心不攝入此雙。有些長老也攝入彼等。二種憂心名有嗔心。一切四地善無記心為離嗔。其餘十不善心不攝入此雙。有些長老也攝入彼等。"有癡離癡"中,依補特伽羅法,只有疑掉舉相應二心為有癡。但癡遍一切不善,應知十二種不善心為有癡心。其餘為離癡。昏沉睡眠隨轉為昏昧,掉舉隨轉為散亂。色無色界為廣大,其餘為非廣大。一切三界為有上,出世間為無上。得近行得安止為等持,二者皆不得為不等持。得分斷、鎮伏斷、斷絕、寂靜、出離五種解脫為解脫,或不得解脫為未解脫。 "種種"是多種,或以多種方式轉起說明之義。"宿住"是始於無間過去有而於彼彼所住相續。"憶念"是隨順蘊相續或死生相續而一再憶念。即:"一生......乃至......憶念宿住"。此中"一生"是以一結生為根、以死為終屬於一有的蘊相續。"二生"等也同理。但"多壞劫"等中,應知衰減劫為壞劫,增長劫為成劫。此中由壞攝取住壞因以彼為根,由成攝取住成。如是則如說:"諸比丘,有四劫無數。何四?壞、住壞、成、住成"。<.Assistant>

4.156) vuttāni, tāni pariggahitāni honti.

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

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

我來將這段巴利文直譯成簡體中文： 4.156.）所說,彼等被攝取。 "我在彼處"是我在彼壞劫中,或在彼有、生、趣、識住、有情居、有情類。"如是名"是底沙或弗沙。"如是姓"是喬答摩或迦旃延或迦葉。此依過去有憶念自名姓而說。若彼時欲憶念自身色相圓滿或粗劣、生活、多苦樂、壽短長,也憶念彼。所以說"如是色相......乃至......如是壽量"。此中"如是色相"是白或黑。"如是食"是食精米肉飯或食落果。"如是受苦樂"是以此方式領受身心有味無味等差別苦樂。"如是壽量"是如是百歲壽量或八萬四千劫壽量。"彼從彼死生於彼處"是我從彼有、生、趣、識住、有情居、有情類死,又生於某某有、生、趣、識住、有情居、天類。"在彼處也"是在彼有、生、趣、識住、有情居、有情類也又有。"如是名"等如說。 又"我在彼處"是隨順上升隨欲憶念。"彼從彼"是返回觀察,所以應知"生於此"此生之無間生處關係說"生於彼處"。"在彼處也"等則說為顯示在彼此生之間生處憶念名姓等。"彼從彼死生於此"是我從彼無間生處死生於此某剎帝利族或婆羅門族。"如是"是如此。"有相貌有標識"是依名姓有標識,依色相等有相貌。因以名姓標識有情"底沙迦葉",以色相等由差別而知"黑白",所以名姓為標識,其餘為相貌。

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

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

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

我來將這段巴利文直譯成簡體中文： "天"等中因似天故天。因諸天善業所生不為膽痰血等所障,因離隨煩惱而能受取遠處所緣有天凈眼。此也以精

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

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

Dutiyaāhuneyyasuttādivaṇṇanā niṭṭhitā.

1. Anuttariyasuttavaṇṇanā

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

Anuttariyasuttavaṇṇanā niṭṭhitā.

1. Anussatiṭṭhānasuttavaṇṇanā

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

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

1. Mahānāmasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "身壞"是捨棄執取蘊。"死後"是其後取生蘊。或"身壞"是斷命根。"死後"是死心之後。"惡趣"等一切只是地獄的異名。因地獄離於天道解脫因緣善業,或無樂的來處為惡趣。苦的去處為惡趣,或因多嗔以惡業所生趣為惡趣。作惡者無選擇地墮落其中為墮處,或破壞身支墮落其中為墮處。此中無樂的來處為地獄。 或以惡趣說明畜生界。因畜生界離善趣為惡趣,因大威力龍王等存在非惡趣。以惡趣說餓鬼界。彼因離善趣且為苦趣是惡趣亦惡趣,但因不如阿修羅墮落非墮處。以墮處說阿修羅眾。彼以如說義為惡趣亦惡趣,因從一切身體墮落說為墮處。以地獄說無間等種種地獄。"生"是趣向,意為生於彼。以相反理解白品。此差別 - 彼中以善趣攝人趣,以天界攝天趣。彼中好趣為善趣。以色等境界極好為天界。彼一切以壞滅義為世間,此是略說。廣說則應從清凈道註釋以一切行相取。第三等明義。 第二應供經等註釋結束。 無上經註釋 8. 第八"無有此等上者勝者"為無上,無上即無上性如"無邊即無邊性",所以說"無上"。見無上名因得果殊勝。其餘亦同理。得七聖財是得七種信等出世財。圓滿三學是圓滿增上戒等三學。其中圓滿應以無學義知。從善凡夫起七有學名圓滿三學,阿羅漢圓滿學。如是說此等世間出世間無上。 無上經註釋結束。 隨念處經註釋 9. 第九隨念即是現法后法等利樂因為處故隨念處。緣佛功德念是如佛隨念為證得殊勝處,如是"彼世尊如是"等緣佛功德生念。如是隨念者生喜,彼以滅盡為始達阿羅漢。此是近行業處在家人亦得。近行業處即親證引生近行定,以業處相續思惟乃至阿羅漢生世間出世間殊勝。一切處同理。 隨念處經註釋結束。 摩訶男經註釋;

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

Mahānāmasuttavaṇṇanā niṭṭhitā.

Āhuneyyavaggavaṇṇanā niṭṭhitā.

1. Sāraṇīyavaggo

2. Paṭhamasāraṇīyasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 10. 第十"彼時"是憶念佛功德之時。"貪遍起"是為貪所遍起。或達遍起,或心為貪所繫如林為賊所圍說為彼遍起,因是彼遍起處故為貪遍起義。不取文而顯示義故說"為生貪所起取"。"正直"是因先除身曲等及心不正所作慢等無,或因無貪等遍起離低昂而成正直。或"正直"是因業處入昏沉睡眠離沉浮以中等止相行而成正直。"依註釋"是依生有等句義。或"義喜"說依因果生起歡喜。"法喜"是依因生起歡喜。因隨念"遠離故應供"者,此是世尊遠離煩惱,彼為因。此中因為能知所說,非為作成就。由此所知應供義為果。如是理趣應知余句因果報。法隨念等中始中終善等善行等於彼彼說為因。"法相應"是與所說因果功德相應。 摩訶男經註釋結束。 應供品註釋結束。 和合品 第一和合經註釋

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

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

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

我來將這段巴利文直譯成簡體中文： 11. 第二品第一"應憶念"是值得隨念。"慈"是由此愛潤,為友誼。"有慈"為慈,身業。彼因由慈相應心所生,故說"以慈心所作身業"。餘二亦同理。"此等"是慈身業等。依比丘而來因彼等為最勝眾。如在比丘尼也得,如是在在家眾也得因四眾共有,顯示此故說"因比丘"等。比丘一切無過身業攝入威儀行故說"以慈心......乃至......名身業"。以信行禮敬塔樹因慈成就故,為此行說"慈身業"。以"等"字攝於塔樹比丘所說余恭敬等行慈而行身作。 意為三藏佛語說時。三藏佛語以問答義說而行即名慈語業,因應以利益意樂而行。"三善行"是身語意善行。"思"是如是思量也名意業,況修習已行者。 "顯"是明顯。此明顯性是對彼而作身業者之現前性,故說"面前"。"密"是不明顯。不明顯性是對彼而作身業者之非現見性,故說"背後"。友誼趣向在彼等前。因在彼等作時友誼趣向名為面前身業。"二者"是新學上座。"舉"是舉起上升,不單說"天",依功德顯堅固說"天長老"為舉說。表示我所之語為執著語。唯背後意業之現前性由令生表示而有,彼在世間顯為身業明瞭。不觸及手勢等而顯示故說"開眼"等。雖慈潤潤眼開目及以凈面視為慈身業,但依彼心而眼有慈潤潤性面有凈性,關係此說"名慈意業"。

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

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

我來將這段巴利文直譯成簡體中文： "得"字為業成就如"實得，已得"等。此中從"法得"說故為過去時,故說"已得衣等資具"。"從法來"為如法,清凈得資具。故說"法得"。為顯此義故說"欺詐"等。因不正取非名法得,為遮止此故經中說"法得"。不分別應施與應供養而受用名為不分別受用。故說"有二分別"等。"以心分別"由此顯示僅以心生起也名分別,況作業。或以心分別為前提的身份別,為顯示根本故說"如是以心分別"。由此顯示應以心生起作分別。"不分別"是性中性詞,或業格"受用不分別得"。既不與在家眾為凈命,亦不自受用為"勿使我獨受"。"領受時......乃至......見"由此從得起豎立共有想。如是彼共受用易作,和合法亦圓滿。 或"領受時......乃至......見"由此顯示彼得三時共有住立。"領受時與僧共有"由此顯示領受時。"取......乃至......見"由此顯示已領受時。彼二者無如是前分不成,故義成就前時。此于領受前即有"愿與僧共有而我將領受",領受時有"愿與僧共有而我領受",領受已有"實我領受為與僧共有"。如是作三相具足已得利,不壞攝受相而受用為共受用者不分別受用者。

Imaṃ pana sāraṇīyadhammanti imaṃ catutthaṃ saritabbayuttadhamaṃ. Na hi…pe… gaṇhanti, tasmā sādhāraṇabhogitā dussīlassa natthīti ārambhopi tāva na sambhavati, kuto pūraṇanti adhippāyo. Parisuddhasīloti iminā lābhassa dhammikabhāvaṃ dasseti. Vattaṃ akhaṇḍentoti iminā appaṭivibhattabhogitaṃ sādhāraṇabhogitañca dasseti. Sati pana tadubhaye sāraṇīyadhammo pūrito eva hotīti āha 『『pūretī』』ti. Odissakaṃ katvāti etena anodissakaṃ katvā pituno, ācariyupajjhāyādīnaṃ vā therāsanato paṭṭhāya dentassa sāraṇīyadhammoyeva hotīti dasseti. Dātabbanti avassaṃ dātabbaṃ. Sāraṇīyadhammo panassa na hoti paṭijaggaṭṭhāne odissakaṃ katvā dinnattā. Tenāha 『『palibodhajagganaṃ nāma hotī』』ti. Muttapalibodhassa vaṭṭati amuttapalibodhassa pūretuṃ asakkuṇeyyattā. Yadi evaṃ sabbena sabbaṃ sāraṇīyadhammaṃ pūrentassa odissakadānaṃ vaṭṭati, na vaṭṭatīti? No na vaṭṭati yuttaṭṭhāneti dassento 『『tena panā』』tiādimāha. Iminā odissakadānaṃ panassa na sabbattha vāritanti dasseti. Gilānādīnañhi odissakaṃ katvā dānaṃ appaṭivibhāgapakkhikaṃ 『『asukassa na dassāmī』』ti paṭikkhepassa abhāvato. Byatirekappadhāno hi paṭibhāgo. Tenāha 『『avasesa』』ntiādi. Adātumpīti pi-saddena dātumpi vaṭṭatīti dasseti. Tañca kho karuṇāyanavasena, na vattaparipūraṇavasena, tasmā dussīlassapi atthikassa sati sambhave dātabbaṃ. Dānañhi nāma na kassaci nivāritaṃ.

Susikkhitāyāti sāraṇīyapūraṇavidhimhi susikkhitāya, sukusalāyāti attho. Idāni tassa kosallaṃ dassetuṃ 『『susikkhitāya hī』』tiādi vuttaṃ. Dvādasahi vassehi pūrehi, na tato oranti iminā tassa duppūrataṃ dasseti. Tathā hi so mahapphalo mahānisaṃso diṭṭhadhammikehipi tāvagarutarehi phalānisaṃsehi anugatoti taṃsamaṅgī ca puggalo visesalābhī ariyapuggalo viya loke acchariyabbhutadhammasamannāgato hoti. Tathā hi so duppajahadānamayassa sīlamayassa puññassa paṭipakkhadhammaṃ sudūre vikkhambhitaṃ katvā visuddhena cetasā loke pākaṭo paññāto hutvā viharati. Tassimamatthaṃ byatirekato anvayato ca vibhāvetuṃ 『『sace hī』』tiādi vuttaṃ. Taṃ suviññeyyameva.

Idānissa samparāyike diṭṭhadhammike ca ānisaṃse dassetuṃ 『『evaṃ pūritasāraṇīyadhammassā』』tiādi vuttaṃ. Neva issā na macchariyaṃ hoti cirakālabhāvanāya vidhutabhāvato. Manussānaṃ piyo hoti pariccāgasīlatāya vissutattā. Tenāha 『『dadaṃ piyo hoti bhajanti naṃ bahū』』tiādi (a. ni.

我來將這段巴利文直譯成簡體中文： "此和合法"是此第四應憶念法。"不......乃至......取",故破戒者無共受用,開始尚不可能,何況圓滿為意。"凈戒"由此顯示得之如法性。"不破威儀"由此顯示不分別受用及共受用。若有二者即和合法已圓滿,故說"圓滿"。"指定作"由此顯示不指定而從父親、師長等上座座位開始給者即為和合法。"應與"是必定應給。但和合法于照料處指定給故不成。故說"為護障礙"。已離障礙者適合因未離障礙者不能圓滿。若如是一切圓滿和合法者指定施適合否?為顯示于適合處不不適合故說"彼"等。由此顯示指定施於彼非一切處禁止。因對病者等指定施屬不分別品,因無"不給某某"之拒絕。因分別以相反為主。故說"余"等。"不施"以"亦"字顯示亦可施。此依悲憫,非依圓滿威儀,故對求者雖破戒有可能時亦應施。因施對誰也無禁止。 "善學"是于和合圓滿方法善學,善巧義。今為顯彼巧說"善學"等。"滿十二年,不少於此"由此顯彼難圓滿。如是彼有大果大功德,即現法如是重大果功德相隨,具彼者如得殊勝之聖者,於世成就稀有未有法。如是彼對難捨施行及戒行之功德所對治法遠遠鎮伏,以凈心於世顯著聞名而住。為顯此義從相反順向說"若"等。彼易了知。 今為顯彼後世及現法功德說"如是圓滿和合法"等。無嫉無慳因長時修習已除去。為人所愛因舍性聞名。故說"施者為愛,眾多親近"等。

5.34). Sulabhapaccayo hoti dānavasena uḷārajjhāsayānaṃ paccayalābhassa idhānisaṃsasabhāvato dānassa. Pattagatamassa diyyamānaṃ na khīyati pattagatasseva dvādasavassikassa mahāvattassa avicchedena pūritattā. Aggabhaṇḍaṃ labhati devasikaṃ dakkhiṇeyyānaṃ aggato paṭṭhāya dānassa dinnattā. Bhaye vā…pe… āpajjanti deyyappaṭiggāhakavikappaṃ akatvā attani nirapekkhacittena cirakālaṃ dānassa pūritatāya pasāritacittattā.

Tatrāti tesu ānisaṃsesu vibhāvetabbesu. Imāni phalāni vatthūni kāraṇāni. Mahāgirigāmo nāma nāgadīpapasse eko gāmova. Alabhantāpīti appapuññatāya alābhino samānāpi. Bhikkhācāramaggasabhāganti sabhāgaṃ tabbhāgiyaṃ bhikkhācāramaggaṃ jānanti. Anuttarimanussadhammattā therānaṃ saṃsayavinodanatthañca 『『sāraṇīyadhammo me, bhante, pūrito』』ti āha. Tathā hi dutiyavatthusmimpi therena attā pakāsito. Daharakāle evaṃ kira sāraṇīyadhammapūrako ahosi. Manussānaṃ piyatāya sulabhapaccayatāyapi idaṃ vatthumeva. Pattagatākhīyanassa pana visesaṃ vibhāvanato 『『idaṃ tāva…pe… ettha vatthū』』ti vuttaṃ.

Giribhaṇḍamahāpūjāyāti cetiyagirimhi sakalalaṅkādīpe yojanappamāṇe samudde ca nāvāsaṅghāṭādike ṭhapetvā dīpapupphagandhādīhi kariyamānāya mahāpūjāya. Tassā ca paṭipattiyā avañjhabhāvavibhāvanatthaṃ 『『ete mayhaṃ pāpuṇissantī』』ti āha. Pariyāyenapi lesenapi. Anucchavikanti 『『sāraṇīyadhammapūrako』』ti yathābhūtapavedanaṃ tumhākaṃ anucchavikanti attho.

Anārocetvāva palāyiṃsu corabhayena. 『『Attano dujjīvikāyā』』tipi vadanti. Ahaṃ sāraṇīyadhammapūrikā, mama pattapariyāpannenapi sabbāpimā bhikkhuniyo yāpessantīti āha 『『mā tumhe tesaṃ gatabhāvaṃ cintayitthā』』ti. Vaṭṭissatīti kappissati. Therī sāraṇīyadhammapūrikā ahosi, therassa pana sīlatejeneva devatā ussukkaṃ āpajji.

Natthi etesaṃ khaṇḍanti akhaṇḍāni. Taṃ pana nesaṃ khaṇḍaṃ dassetuṃ 『『yassā』』tiādi vuttaṃ. Tattha upasampannasīlānaṃ uddesakkamena ādiantā veditabbā. Tenāha 『『sattasū』』tiādi. Na hi añño koci āpattikkhandhānaṃ anukkamo atthi, anupasampannasīlānaṃ samādānakkamenapi ādiantā labbhanti. Pariyante chinnasāṭako viyāti tatrante dasante vā chinnavatthaṃ viya. Visadisudāharaṇañcetaṃ 『『akhaṇḍānī』』ti imassa adhikatattā. Evaṃ sesānampi udāharaṇāni. Khaṇḍikatā bhinnatā khaṇḍaṃ, taṃ etassa atthīti khaṇḍaṃ, sīlaṃ. Chiddantiādīsupi eseva nayo. Vemajjhe bhinnaṃ vinivijjhanavasena. Visabhāgavaṇṇena gāvī viyāti sambandho. Visabhāgavaṇṇena upaḍḍhaṃ tatiyabhāgagataṃ sambhinnavaṇṇaṃ sabalaṃ, visabhāgavaṇṇeheva bindūhi antarantarāhi vimissaṃ kammāsaṃ. Ayaṃ imesaṃ viseso. Sabalarahitāni asabalāni, tathā akammāsāni. Sīlassa taṇhādāsabyato mocanaṃ vivaṭṭūpanissayabhāvāpādanaṃ, tasmā taṇhādāsabyato mocanavacanena tesaṃ sīlānaṃ vivaṭṭūpanissayatamāha. Bhujissabhāvakaraṇatoti iminā bhujissakarāni bhujissānīti uttarapadalopenāyaṃ niddesoti dasseti. Yasmā vā taṃsamaṅgipuggalo serī sayaṃvasī bhujisso nāma hoti, tasmāpi bhujissāni. Aviññūnaṃ appamāṇatāya 『『viññuppasatthānī』』ti vuttaṃ. Suparisuddhabhāvena vā sampannattā viññūhi pasatthānīti viññuppasatthāni.

我來將這段巴利文直譯成簡體中文： 易得資具因施波因廣大意樂資具獲得為此功德自性。缽中所施不盡因缽中十二年大威儀無間圓滿。得上品物因從應供養最上開始施。"于怖畏......乃至......入"因無施與受者分別以無自執心長時圓滿施故心舒展。 "此中"于彼等功德應顯示。此等果事因。大山村名龍洲邊一村。"不得亦"雖因少福德為不得。"乞食道同分"知同分彼分乞食道。因長老是最上人法及為除疑故說"尊者,我圓滿和合法"。如是第二事中亦長老顯自己。年幼時如是為和合法圓滿者。為人愛及易得資具亦此事。但為顯缽不盡之殊勝故說"此且......乃至......此中事"。 "塔山大供養"為于塔山全（斯里蘭卡）洲一由旬量海中除船集等以洲花香等所作大供養。為顯彼行非空故說"此等將至我"。"以方便"亦以託辭。"適宜"義為如"和合法圓滿者"如實宣說適宜於你們。 不告而逃因賊怖。亦說"因自惡命"。"我和合法圓滿者,我缽所攝亦一切比丘尼將活"故說"汝等勿念彼等已去"。"將適宜"將許可。長老尼為和合法圓滿者,但長老以戒威力天神生熱心。 "無彼等缺"為不缺。為顯彼等缺說"若"等。此中上圓具戒依誦次第知前後。故說"於七"等。因無其他任何罪聚次第,未具戒依受次第亦得前後。"如邊緣斷衣"如彼邊緣或邊端斷衣。此為不同喻因增上說"不缺"。如是余等喻。缺碎破為缺,有此義為缺,戒。"穿"等亦此理。中間破以穿透。"如異色牛"為關連。斑是以異色至三分一處雜色,雜點是以異色點點間雜。此為彼等差別。無斑為不斑,如是不雜點。戒從愛奴役解脫為導向解脫資糧,故以從愛奴役解脫說說示彼等戒導向解脫資糧性。"作自由性"由此顯示"作自由為自由"是後分略而說。或因具彼者為自主自在自由故亦自由。因非智者無量故說"智者稱讚"。或因以極清凈性成就為智者所稱讚故智者稱讚。

Taṇhādiṭṭhīhi aparāmaṭṭhattāti 『『imināhaṃ sīlena devo vā bhavissāmi devaññataro vā』』ti taṇhāparāmāsena, 『『imināhaṃ sīlena devo hutvā tattha nicco dhuvo sassato bhavissāmī』』ti diṭṭhiparāmāsena ca aparāmaṭṭhattā. Parāmaṭṭhunti 『『ayaṃ te sīlesu doso』』ti catūsu vipattīsu yāya kāyaci vipattiyā dassanena parāmaṭṭhuṃ, anuddhaṃsetuṃ codetunti attho. Sīlaṃ nāma avippaṭisārādipārampariyena yāvadeva samādhisampādanatthanti āha 『『samādhisaṃvattanikānī』』ti. Samādhisaṃvattanappayojanāni samādhisaṃvattanikāni.

Samānabhāvo sāmaññaṃ, paripuṇṇacatupārisuddhibhāvena majjhe bhinnasuvaṇṇassa viya bhedābhāvato sīlena sāmaññaṃ sīlasāmaññaṃ, taṃ gato upagatoti sīlasāmaññagato. Tenāha 『『samānabhāvūpagatasīlo』』ti, sīlasampattiyā samānabhāvaṃ upagatasīlo sabhāgavuttikoti attho. Kāmaṃ puthujjanānampi catupārisuddhisīle nānattaṃ na siyā, taṃ pana na ekantikaṃ, idaṃ ekantikaṃ niyatabhāvatoti āha 『『natthimaggasīle nānatta』』nti. Taṃ sandhāyetaṃ vuttanti maggasīlaṃ sandhāya taṃ 『『yāni tāni sīlānī』』tiādi vuttaṃ.

Yāyanti yā ayaṃ mayhañceva tumhākañca paccakkhabhūtā. Diṭṭhīti maggasammādiṭṭhi. Niddosāti niddhutadosā, samucchinnarāgādipāpadhammāti attho. Niyyātīti vaṭṭadukkhato nissarati niggacchati. Sayaṃ niyyantīyeva hi taṃsamaṅgipuggalaṃ vaṭṭadukkhato niyyāpetīti vuccati. Yā satthu anusiṭṭhi, taṃ karotīti takkaro, tassa, yathānusiṭṭhaṃ paṭipajjantassāti attho. Samānadiṭṭhibhāvanti sadisadiṭṭhibhāvaṃ saccasampaṭivedhena abhinnadiṭṭhibhāvaṃ.

Paṭhamasāraṇīyasuttavaṇṇanā niṭṭhitā.

1. Dutiyasāraṇīyasuttavaṇṇanā

2. Dutiye sabrahmacārīnanti sahadhammikānaṃ. Piyaṃ piyāyitabbakaṃ karontīti piyakaraṇā. Garuṃ garuṭṭhāniyaṃ karontīti garukaraṇā. Saṅgaṇhanatthāyāti saṅgahavatthuvisesabhāvato sabrahmacārīnaṃ saṅgahaṇāya saṃvattantīti sambandho. Avivadanatthāyāti saṅgahavatthubhāvato eva na vivadanatthāya. Sati ca avivadanahetubhūtasaṅgahakatte tesaṃ vasena sabrahmacārīnaṃ samaggabhāvo bhedābhāvo siddhoyevāti āha 『『sāmaggiyā』』tiādi.

Dutiyasāraṇīyasuttavaṇṇanā niṭṭhitā.

1. Nissāraṇīyasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "因不為愛見執取"是因不為"以此戒我將成天或某天"的愛執取,及"以此戒我成天已將在彼常住堅固恒常"的見執取所執取。"執取"是以"此是你戒之過"於四墮處以任何墮處見而執取,責難指責義。戒名以無悔等次第唯為成就定故說"導定"。導定利益為導定。 平等性為等,因圓滿四清凈性如中間純金無破壞故以戒等為戒等,趣入彼為趣戒等。故說"入平等性戒",以戒成就入平等性為同分行義。雖凡夫於四清凈戒亦無差異,但彼非決定,此為決定確定性故說"道戒無差異"。"緣彼此說"緣道戒說彼"凡彼等戒"等。 "此"是此我及你等現前。"見"為道正見。"無過"是離過,斷除貪等惡法義。"出"是從輪迴苦出離離去。因自出故說令具彼者從輪迴苦出離。"隨教行者"為此,隨教修行義。"同見性"為類似見性以諦通達無異見性。 第一和合經註釋結束。 第二和合經註釋 12. 第二"同梵行"為同法者。"作可愛"為作可愛應愛。"作可重"為作可重尊重處。"為攝受"因為攝受事之殊勝性成為同梵行者攝受為關連。"為無諍"因為攝受事性即為不諍。有攝受作為無諍因性,依彼等力同梵行者和合性無破必成故說"和合"等。 第二和合經註釋結束。 出離經註釋

1. Tatiye vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānasadisā katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahaṃ gahitā. Vatthukatāti vā adhiṭṭhānaṭṭhena vatthu viya katā, sabbaso upakkilesavisodhanena iddhivisesatāya pavattiṭṭhānabhāvato suvisodhitaparissayavatthu viya katāti vuttaṃ hoti. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanūpacayaṃ gamitā. Tenāha 『『upacitā』ti. Suṭṭhu samāraddhāti iddhibhāvanāsikhāppattiyā sammadeva sambhāvitā. Abhūtabyākaraṇaṃ byākarotīti 『『mettā hi kho me cetovimutti bhāvitā』』tiādinā attani avijjamānaguṇābhibyāhāraṃ byāharati. Cetovimuttisaddaṃ apekkhitvā 『『nissaṭā』』ti vuttaṃ. Puna byāpādo natthīti idāni mama byāpādo nāma sabbaso natthīti ñatvā.

Balavavipassanāti bhayatupaṭṭhāne ñāṇaṃ, ādīnavānupassane ñāṇaṃ muccitukamyatāñāṇaṃ, bhaṅgañāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Yesaṃ nimittānaṃ abhāvena arahattaphalasamāpattiyā animittatā, taṃ dassetuṃ 『『sā hī』』tiādi vuttaṃ. Tattha rāgassa nimittaṃ, rāgo eva vā nimittaṃ rāganimittaṃ. Ādi-saddena dosanimittādīnaṃ saṅgaho daṭṭhabbo. Rūpavedanādisaṅkhāranimittaṃ rūpanimittādi. Tesaṃyeva niccādivasena upaṭṭhānaṃ niccanimittādi. Tayidaṃ nimittaṃ yasmā sabbena sabbaṃ arahattaphale natthi, tasmā vuttaṃ 『『sā hi…pe… animittā』』ti. Nimittaṃ anussarati anugacchati ārabbha pavattati sīlenāti nimittānusārī. Tenāha 『『vuttappabhedaṃ nimittaṃ anusaraṇasabhāva』』nti.

Asmimānoti 『『asmī』』ti pavatto attavisayo māno. Ayaṃ nāma ahamasmīti rūpalakkhaṇo vedanādīsu vā aññataralakkhaṇo ayaṃ nāma attā ahaṃ asmīti. Asmimāno samugghātīyati etenāti asmimānasamugghāto, arahattamaggo. Puna asmimāno natthīti tassa anuppattidhammatāpādanaṃ kittento samugghātattameva vibhāveti.

Nissāraṇīyasuttavaṇṇanā niṭṭhitā.

4-5. Bhaddakasuttādivaṇṇanā

14-15. Catutthe āramitabbaṭṭhena vā kammaṃ ārāmo etassāti kammārāmo. Kamme rato na ganthadhure vipassanādhure vāti kammarato. Punappunaṃ yuttoti tapparabhāvena anu anu yutto pasuto. Ālāpasallāpoti itthivaṇṇapurisavaṇṇādivasena punappunaṃ lapanaṃ. Pañcame natthi vattabbaṃ.

Bhaddakasuttādivaṇṇanā niṭṭhitā.

1. Nakulapitusuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 13. 第三"修習"是以修習圓滿力增長。"再再作"是以修習多作而一再轉起。"作如調御車"如善巧御者所駕馭調御良馬車隨欲轉起,如是得隨欲轉起。或"作基礎"如以住立義作基礎,由於完全清凈煩惱而成神通殊勝性轉起處故說如善清凈障礙基礎作。"住立"因遠離對治以善修習性而得彼彼住立適宜性而立。"遍積集"是於一切分得修習增長。故說"積集"。"善發勤"以神通修習達頂峰故正善成就。"虛妄記說"說"我慈心解脫已修習"等自身無有功德宣說。依心解脫語說"出離"。"今無嗔恚"知今於我嗔恚名完全無。 "有力觀"是見到怖畏智、見過患智、欲解脫智、壞滅智四智之增上語。為顯彼等相無故阿羅漢果定無相,說"彼"等。此中貪相,或貪即相為貪相。以"等"字攝取嗔相等。色受等行相為色相等。以彼等常等方式現起為常相等。因此相於阿羅漢果完全無故說"彼......乃至......無相"。以相隨行隨隨趣入開始轉起故相隨行。故說"隨行已說相性"。 "我慢"是"我是"而轉起自境慢。"此名我是"以色相或於受等以任一相此名我我是。以此斷除我慢為斷除我慢,阿羅漢道。"今無我慢"說示彼不生法性得故顯示斷除性。 出離經註釋結束。 4-5. 賢經等註釋 14-15. 第四以應喜義業為樂於此為樂業。樂於業非經分或觀分為樂業。再再相應以彼他性而相續相應專注。"閑談"是以女相男相等力再再言說。第五無所說。 賢經等註釋結束。 那庫羅父經註釋

1. Chaṭṭhe visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhayatīti ābādho, so yassa atthīti ābādhiko. Taṃsamuṭṭhānadukkhena dukkhito. Adhimattagilānoti dhātusaṅkhayena parikkhīṇasarīro.

Sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca vicikicchā tiṇṇā imāyāti tiṇṇavicikicchā. Vigatā samucchinnā pavattiādīsu 『『evaṃ nu kho na nu kho』』ti evaṃ pavattikā kathaṃkathā assāti vigatakathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā rāgavikkhepesu sīlādiguṇesu ca tiṭṭhakattā vesārajjaṃ, visāradabhāvaṃ veyyattiyaṃ pattāti vesārajjappattā. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, nassa paro paccetabbo atthīti aparappaccayā.

Gilānā vuṭṭhitoti gilānabhāvato vuṭṭhāya ṭhito. Bhāvappadhāno hi ayaṃ niddeso. Gilāno hutvā vuṭṭhitoti idaṃ pana atthamattanidassanaṃ.

Nakulapitusuttavaṇṇanā niṭṭhitā.

1. Soppasuttavaṇṇanā

2. Sattame paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi saddhivihārikaantevāsikaupāsakādisattehi ceva rūpārammaṇādisaṅkhārehi ca paṭinivattitvā apasakkitvā nilīyanaṃ vivecanaṃ. Kāyacittehi tato vivitto ekībhāvo pavivekoti āha 『『ekībhāvāyā』』tiādi. Ekībhāvatoti ca iminā kāyavivekato vuṭṭhānamāha. Dhammanijjhānakkhantitotiādinā cittavivekato. Vuṭṭhitoti tato duvidhavivekato bhavaṅguppattiyā sabrahmacārīhi samāgamena upeto.

Soppasuttavaṇṇanā niṭṭhitā.

1. Macchabandhasuttavaṇṇanā

2. Aṭṭhame macchaghātakanti macchabandhaṃ kevaṭṭaṃ. Orabbhikādīsu urabbhā vuccanti eḷakā, urabbhe hantīti orabbhiko. Sūkarikādīsupi eseva nayo.

Macchabandhasuttavaṇṇanā niṭṭhitā.

1. Paṭhamamaraṇassatisuttavaṇṇanā

2. Navame evaṃnāmake gāmeti nātikānāmakaṃ gāmaṃ nissāya. Dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. Ñātīnañhi nivāsaṭṭhānabhūto gāmo ñātiko, ñātikoyeva nātiko ña-kārassa na-kārādeso 『『animittā na nāyare』』tiādīsu (visuddhi. 1.174; saṃ. ni. aṭṭha. 1.1.20; jā. aṭṭha. 2.

我來將這段巴利文直譯成簡體中文： 16. 第六"病"是以異受生起如鋸切斷四威儀而病,有此為病者。以彼生苦而苦。"極病"是以界盡而身衰。 "度疑"是以此度過十六事八事疑如有怖畏曠野。"離疑惑"是于生起等離去斷除"如是耶非耶"如是轉起問題。因斷除令膽怯惡法及住于無貪等戒等功德故得無畏,得無畏性善巧為得無畏。因自親見故不信他,無須信他為不依他。 "病癒"是從病性起住。因此說以性為主。"成病已愈"此為義說示。 那庫羅父經註釋結束。 7. 眠經註釋 17. 第七"從獨處起"此中"獨處"是從彼彼共住弟子學人居士等眾生及色所緣等行遠離避開隱藏分離。以身心從彼離一性遠離故說"為一性"等。以"為一性"由此說從身遠離起。以"法思察忍"等從心遠離。"起"是從彼二種遠離以有分生起與同梵行者會合。 眠經註釋結束。 8. 漁夫經註釋 18. 第八"殺魚者"是捕魚漁夫。于屠羊等中羊稱為烏拉巴,殺烏拉巴為屠羊者。于屠豬等亦此理。 漁夫經註釋結束。 9. 第一死唸經註釋 19. 第九"如是名村"依那提迦名村。二小父大父子二村,于彼一村。因為親戚居住處之村為親戚村,親戚村即那提迦以ña轉成na如"無相不知"等。

2.34) viya. So kira gāmo yesaṃ tadā tesaṃ pubbapurisena attano ñātīnaṃ sādhāraṇabhāvena nivasito, tena ñātikoti paññāyittha. Atha pacchā dvīhi dāyādehi dvidhā vibhajitvā paribhutto. Giñjakā vuccati iṭṭhakā, giñjakāhiyeva kato āvasathoti giñjakāvasatho. So hi āvāso yathā sudhāparikammena payojanaṃ natthi, evaṃ iṭṭhakāhi eva cinitvā chādetvā kato. Tasmiṃ kira padese mattikā sakkharamarumpavālukādīhi asammissā kathinā saṇhasukhumā, tāya katāni kulālabhājanānipi silāmayāni viya daḷhāni. Tasmā te upāsakā tāya mattikāya dīghaputhū iṭṭhakā kāretvā ṭhapetvā ṭhapetvā dvāravātapānakavāṭatulāyo sabbaṃ dabbasambhārena vinā tāhi iṭṭhakāhiyeva pāsādaṃ kāresuṃ. Tena vuttaṃ 『『iṭṭhakāmaye pāsāde』』ti.

Rattindivanti ekarattidivaṃ. Bhagavato sāsananti ariyamaggappaṭivedhāvahaṃ satthu ovādaṃ. Bahu vata me kataṃ assāti bahu vata mayā attahitaṃ pabbajitakiccaṃ kataṃ bhaveyya.

Tadantaranti tattakaṃ velaṃ. Ekapiṇḍapātanti ekaṃ divasaṃ yāpanappahonakaṃ piṇḍapātaṃ. Yāva anto paviṭṭhavāto bahi nikkhamati, bahi nikkhantavātovā anto pavisatīti ekasseva pavesanikkhamo viya vuttaṃ, taṃ nāsikāvātabhāvasāmaññenāti daṭṭhabbaṃ.

Paṭhamamaraṇassatisuttavaṇṇanā niṭṭhitā.

1. Dutiyamaraṇassatisuttavaṇṇanā

2. Dasame nikkhanteti vītivatte. Patigatāyāti paccāgatāya, sampattāyāti attho. Tenāha 『『paṭipannāyā』』ti. So mamassa antarāyoti yathāvuttā na kevalaṃ kālakiriyāva, mama atidullabhaṃ khaṇaṃ labhitvā tassa satthusāsanamanasikārassa ceva jīvitassa ca saggamokkhānañca antarāyo assa, bhaveyyāti attho. Tenāha 『『tividho antarāyo』』tiādi. Vipajjeyyāti vipattiṃ gaccheyya. Satthakena viya aṅgapaccaṅgānaṃ kantanakārakā kāye sandhibandhanacchedakavātā satthakavātā. Kattukamyatāchandoti niyyānāvaho kattukamyatākusalacchando. Payogavīriyanti bhāvanānuyogavīriyaṃ. Na paṭivāti na paṭinivattatīti appaṭivānī, antarā vosānānāpajjanavīriyaṃ. Tenāha 『『anukkaṇṭhanā appaṭisaṅgharaṇā』』ti.

Dutiyamaraṇassatisuttavaṇṇanā niṭṭhitā.

Sāraṇīyavaggavaṇṇanā niṭṭhitā.

1. Anuttariyavaggo

1-2. Sāmakasuttādivaṇṇanā

21-

我來將這段巴利文直譯成簡體中文： 如是。據說彼村為當時彼等祖先為親戚共有而居住,故知為親戚村。后為二繼承人分二分而受用。磚稱為磚,以磚作住所為磚住所。彼住所如無需灰工,如是僅以磚砌覆而作。據說彼處土不雜礫石砂等堅細軟,以彼作陶器如石作堅固。故彼等優婆塞以彼土作長寬磚置置除門窗扇梁外一切材料唯以彼磚作殿堂。故說"于磚殿堂"。 "晝夜"是一晝夜。"世尊教"為導向聖道證悟之師教誡。"我應作多"是我應作多自利出家事。 "其間"是如是時。"一缽食"是一日足維持之缽食。"直至內入風出外,或外出風入內"如說一入出,彼應以鼻風性共同見。 第一死唸經註釋結束。 10. 第二死唸經註釋 20. 第十"過"是過去。"還"是回來,義為到達。故說"走"。"彼為我障"如所說非僅死亡,得極難得時機而為彼師教作意及命及天解脫障,應有義。故說"三種障"等。"壞"是趨壞滅。如以刀斷支節于身切斷關節結縛風為刀風。"欲作欲"為導出欲作善欲。"修習精進"為修習行精進。"不退"是不退轉為不退,不中間住精進。故說"不厭倦不收縮"。 第二死唸經註釋結束。 和合品註釋結束。 3. 無上品 1-2. 野谷經等註釋 21-;

1. Tatiyassa paṭhame kevalakappanti ettha kevala-saddo anavasesattho, kappa-saddo samantabhāvattho. Tasmā kevalakappaṃ pokkharaṇiyanti evamattho daṭṭhabbo. Anavasesaṃ pharituṃ samatthassapi obhāsassa kenaci kāraṇena ekadesapharaṇampi siyā, ayaṃ pana sabbasova pharatīti dassetuṃ samantattho kappa-saddo gahito. Attano obhāsena pharitvāti vatthālaṅkārasarīrasamuṭṭhitena obhāsena pharitvā, candimā viya ekobhāsaṃ ekapajjotaṃ karitvāti attho. Samanuññoti sammadeva katamanuñño. Tenāha 『『samānacitto』』ti, samānajjhāsayoti attho. Dukkhaṃ vaco etasminti dubbaco, tassa kammaṃ dovacassaṃ, tassa puggalassa anādariyavasena pavattā cetanā, tassa bhāvo atthitā dovacassatā. Atha vā dovacassameva dovacassatā. Sā atthato saṅkhārakkhandho hoti. Cetanāpadhāno hi saṅkhārakkhandho. Catunnaṃ vā khandhānaṃ apadakkhiṇaggāhitākārena pavattānaṃ etaṃ adhivacananti vadanti. Pāpā assaddhādayo puggalā etassa mittāti pāpamitto, tassa bhāvo pāpamittatā. Sāpi atthato dovacassatā viya daṭṭhabbā. Yāya hi cetanāya puggalo pāpamitto pāpasampavaṅko nāma hoti, sā cetanā pāpamittatā. Cattāropi vā arūpino khandhā tadākārappavattā pāpamittatā. Dutiyaṃ uttānameva.

Sāmakasuttādivaṇṇanā niṭṭhitā.

1. Bhayasuttavaṇṇanā

2. Tatiye sambhavati jātimaraṇaṃ etenāti sambhavo, upādānanti āha 『『jātiyā ca maraṇassa ca sambhave paccayabhūte』』ti. Anupādāti anupādāya. Tenāha 『『anupādiyitvā』』ti. Jātimaraṇāni sammā khīyanti etthāti jātimaraṇasaṅkhayo, nibbānanti āha 『『jātimaraṇānaṃ saṅkhayasaṅkhāte nibbāne』』ti. Sabbadukkhaṃ upaccagunti sakalampi vaṭṭadukkhaṃ atikkantā carimacittanirodhena vaṭṭadukkhalesassapi asambhavato.

Bhayasuttavaṇṇanā niṭṭhitā.

1. Himavantasuttavaṇṇanā

2. Catutthe samāpattikusalo hotīti samāpajjanakusalo hoti. Tenāha 『『samāpajjituṃ kusalo』』ti. Tattha antogatahetuattho ṭhiti-saddo, tasmā ṭhapanakusaloti atthoti āha 『『samādhiṃ ṭhapetuṃ sakkotīti attho』』ti. Tattha ṭhapetuṃ sakkotīti sattaṭṭhaaccharāmattaṃ khaṇaṃ jhānaṃ ṭhapetuṃ sakkoti adhiṭṭhānavasibhāvassa nipphāditattā. Yathāparicchedenāti yathāparicchinnakālena. Vuṭṭhātuṃ sakkoti vuṭṭhānavasibhāvassa nipphāditattā. Kallaṃ sañjātaṃ assāti kallitaṃ, tasmiṃ kallite kallitabhāve kusalo kallitakusalo. Hāsetuṃ tosetuṃ sampahaṃsetuṃ. Kallaṃ kātunti samādhānassa paṭipakkhadhammānaṃ dūrīkaraṇena sahakārīkāraṇānañca samappadhānena samāpajjane cittaṃ samatthaṃ kātuṃ. Samādhissa gocarakusaloti samādhismiṃ nipphādetabbe tassa gocare kammaṭṭhānasaññite pavattiṭṭhāne bhikkhācāragocare satisampajaññayogato kusalo cheko. Tenāha 『『samādhissa asappāye anupakārake dhamme vajjetvā』』tiādi. Paṭhamajjhānādisamādhiṃ abhinīharitunti paṭhamajjhānādisamādhiṃ visesabhāgiyatāya abhinīharituṃ upanetuṃ.

Himavantasuttavaṇṇanā niṭṭhitā.

1. Anussatiṭṭhānasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 22. 第三之第一"完全遍"此中"完全"字義為無餘,"遍"字義為遍滿性。故"完全遍池"應如是義見。能遍滿無餘光明因某因緣亦可能一分遍滿,但此完全遍滿故取"遍"字顯示遍滿義。"以自光明遍滿"是以衣飾身體所生光明遍滿,如月亮作一光明一照明義。"隨順"是正善作隨順。故說"同心",同意樂義。"難說語於此"為難說,其業為難教,彼人以不敬力轉起思,其有性為難教性。或即難教為難教性。彼以義為行蘊。因思為主之行蘊。或說是四蘊以不右繞取相轉起之增上語。惡不信等諸人為此友為惡友,其性為惡友性。彼亦應如難教性以義見。以彼思人為惡友惡同伴名,彼思為惡友性。或四無色蘊以彼相轉起為惡友性。第二明瞭。 野谷經等註釋結束。 3. 怖畏經註釋 23. 第三"有"生死由此故有,取故說"于生及死之有為緣"。"無取"是無取著。故說"不取"。生死正盡於此為生死盡,涅槃故說"名為生死盡涅槃"。"超一切苦"超過一切輪迴苦因最後心滅故輪迴苦殘餘亦不生。 怖畏經註釋結束。 4. 雪山經註釋 24. 第四"定善巧"是入定善巧。故說"入定善巧"。此中"住"字義為內含因,故住立善巧義說"能立定義"。此中"能立"是能立定七八彈指量剎那因已成就決意自在。"如限定"是如所限定時。能出因已成就出自在。"生其應生"為應生,于彼應生應生性善巧為應生善巧。使歡喜使愉悅使踴躍。"令應"是以遠離定對治法及平等策勵諸助因令心於入定能。"于定境善巧"是于定應成就其境名為業處之轉起處如乞食境由念正知相應故善巧巧妙。故說"避定不宜不助益法"等。"引導初禪等定"是以殊勝分引導趣向初禪等定。 雪山經註釋結束。 5. 憶念處經註釋

1. Pañcame anussatikāraṇānīti anussatiyo eva diṭṭhadhammikasamparāyikādihitasukhānaṃ hetubhāvato kāraṇāni. Nikkhantanti nissaṭaṃ. Muttanti vissaṭṭhaṃ. Vuṭṭhitanti apetaṃ. Sabbametaṃ vikkhambhanameva sandhāya vadati. Gedhamhāti pañcakāmaguṇato. Idampīti buddhānussativasena laddhaṃ upacārajjhānamāha. Ārammaṇaṃ karitvāti paccayaṃ karitvā, pādakaṃ katvāti attho.

Anussatiṭṭhānasuttavaṇṇanā niṭṭhitā.

1. Mahākaccānasuttavaṇṇanā

2. Chaṭṭhe sambādheti vā taṇhāsaṃkilesādīnaṃ sampīḷe saṅkare gharāvāse. Okāsā vuccantīti maggaphalasukhādhigamāya okāsabhāvato okāsāti vuccanti. Okāsādhigamoti lokuttaradhammassa adhigamāya adhigantabbaokāso. Visujjhanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkiliṭṭhacittānaṃ visuddhatthāya. Sā panāyaṃ cittassa visuddhi sijjhamānā yasmā sokādīnaṃ anupādāya saṃvattati, tasmā vuttaṃ 『『sokaparidevānaṃ samatikkamāyā』』tiādi. Tattha socanaṃ ñātibyasanādinimittaṃ cetaso santāpo antotāpo antonijjhānaṃ soko, ñātibyasanādinimittameva socikatā. 『『Kahaṃ ekaputtakā』』tiādinā (ma. ni. 2.353-354; saṃ. ni. 2.63) paridevanavasena lapanaṃ paridevo. Samatikkamanatthāyāti pahānāya. Āyatiṃ anuppajjanañhi idha samatikkamo. Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhati etenāti ñāyo, ariyamaggo. Idha pana saha pubbabhāgena ariyamaggo gahitoti āha 『『sahavipassanakassa maggassa adhigamanatthāyā』』ti. Apaccayaparinibbānassāti anupādisesanibbānaṃ sandhāya vadati. Paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva. Sesamettha uttānameva.

Mahākaccānasuttavaṇṇanā niṭṭhitā.

1. Paṭhamasamayasuttavaṇṇanā

2. Sattame vaḍḍhetīti manaso vivaṭṭanissitaṃ vaḍḍhiṃ āvahati. Manobhāvanīyoti vā manasā bhāvito sambhāvito. Yañca āvajjato manasi karoto cittaṃ vinīvaraṇaṃ hoti. Imasmiṃ pakkhe kammasādhano sambhāvanattho bhāvanīya-saddo. 『『Thinamiddhavinodanakammaṭṭhāna』』nti vatvā tadeva vibhāvento 『『ālokasaññaṃ vā』』tiādimāha. Vīriyārambhavatthuādīnaṃ vāti ettha ādi-saddena idha avuttānaṃ atibhojane nimittaggāhādīnaṃ saṅgaho daṭṭhabbo. Vuttañhetaṃ 『『cha dhammā thinamiddhassa pahānāya saṃvattanti atibhojane nimittaggāho, iriyāpathasamparivattanatā, ālokasaññāmanasikāro, abbhokāsavāso, kalyāṇamittatā, sappāyakathā』』ti (itivu. aṭṭha. 111). Antarāyasaddapariyāyo idha antarā-saddoti āha 『『anantarāyenā』』ti.

Paṭhamasamayasuttavaṇṇanā niṭṭhitā.

1. Dutiyasamayasuttavaṇṇanā

2. Aṭṭhame maṇḍalasaṇṭhānamāḷasaṅkhepena katā bhojanasālā maṇḍalamāḷāti adhippetāti āha 『『bhojanasālāyā』』ti. Sesamettha suviññeyyameva.

Dutiyasamayasuttavaṇṇanā niṭṭhitā.

1. Udāyīsuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 25. 第五"憶念因"即憶念因為現法後世等利益樂因故為因。"離"是出離。"解"是舍離。"出"是離去。此一切說緣鎮伏。"貪"是五欲功德。"此亦"說由佛隨念得近行定。"作所緣"是作緣,作基礎義。 憶念處經註釋結束。 6. 大迦旃延經註釋 26. 第六"逼迫"是貪污染等壓迫混濁在家。"稱機會"因為為得道果樂之機會性故稱機會。"得機會"為得出世法而應得機會。"為清凈"為貪等垢貪違適貪等所染污心清凈。此心清凈成就因無取而轉故說"超越憂悲"等。此中憂是親喪等緣心苦內燒內燃,親喪等緣即憂性。如"此一子何在"等悲嘆轉起為悲。"為超越"為斷。此中超越為未來不生。"為苦憂滅"為身苦及心憂此二滅,滅義。"道"決定趣涅槃,或以此通達涅槃為道,聖道。此處含前分聖道故說"為得含觀道"。"無緣般涅槃"說緣無餘涅槃。依緣未生無為不死界。此餘明了。 大迦旃延經註釋結束。 7. 第一時經註釋 27. 第七"增長"導致心出離依增長。或"可意念"為意所修所敬。凡思惟作意心無蓋。此分作業解"可念"字為尊敬義。說"除昏眠業處"而顯示彼說"或光明想"等。"或精進事等"此中以"等"字攝取此處未說過食取相等。說此"六法導向斷除昏眠:過食取相、威儀周遍、作意光明想、住露地、善友、適宜語"。此中"間隔"字是障礙語同義故說"無障礙"。 第一時經註釋結束。 8. 第二時經註釋 28. 第八"圓廳"意為以圓形建築摘要作食堂故說"于食堂"。此余易知。 第二時經註釋結束。 9. 優陀夷經註釋

1. Navame diṭṭhadhammo vuccati paccakkho attabhāvoti āha 『『imasmiṃyeva attabhāve』』ti. Sukhavihāratthāyāti nikkilesatāya nirāmisena sukhena vihāratthāya. Ālokasaññaṃ manasi karotīti sūriyacandapajjotamaṇiukkāvijjuādīnaṃ āloko divā rattiñca upaladdho, yathāladdhavaseneva ālokaṃ manasi karoti, citte ṭhapeti. Tathā ca naṃ manasi karoti, yathāssa subhāvitālokakasiṇassa viya kasiṇāloko yathicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati. Yena tattha divāsaññaṃ ṭhapeti, divāriva vigatathinamiddho hoti. Tenāha 『『yathā divā tathā ratti』』nti. Divāti saññaṃ ṭhapetīti vuttanayena manasi katvā divāriva saññaṃ uppādeti. Yathānena divā…pe… tatheva taṃ manasi karotīti yathānena divā upaladdho sūriyāloko, evaṃ rattimpi divā diṭṭhākāreneva taṃ ālokaṃ manasi karoti. Yathā canena rattiṃ…pe… manasi karotīti yathā rattiyaṃ candāloko upaladdho, evaṃ divāpi rattiṃ diṭṭhākāreneva taṃ ālokaṃ manasi karoti, citte ṭhapeti. Vivaṭenāti thinamiddhena apihitattā vivaṭena. Anonaddhenāti asañchāditena. Sahobhāsakanti saññāṇobhāsaṃ. Dibbacakkhuñāṇaṃ rūpagatassa dibbassa itarassa ca dassanaṭṭhena idha ñāṇadassananti adhippetanti āha 『『dibbacakkhusaṅkhātassā』』tiādi.

Uddhaṃ jīvitapariyādānāti jīvitakkhayato upari maraṇato paraṃ. Samuggatenāti uṭṭhitena. Dhumātattāti uddhaṃ uddhaṃ dhumātattā sūnattā . Setarattehi viparibhinnaṃ vimissitaṃ nīlaṃ, purimavaṇṇavipariṇāmabhūtaṃ vā nīlaṃ vinīlaṃ, vinīlameva vinīlakanti ka-kārena padavaḍḍhanamāha anatthantarato yathā 『『pītakaṃ lohitaka』』nti. Paṭikūlattāti jigucchanīyattā. Kucchitaṃ vinīlaṃ vinīlakanti kucchanattho vā ayaṃ ka-kāroti dassetuṃ vuttaṃ yathā 『『pāpako kittisaddo abbhuggacchatī』』ti (dī. ni. 3.316; a. ni. 5.213). Paribhinnaṭṭhānehi kākadhaṅkādīhi . Vissandamānaṃ pubbanti vissavantapubbaṃ, tahaṃ tahaṃ paggharantapubbanti attho. Tathābhāvanti vissandamānapubbataṃ.

So bhikkhūti yo 『『passeyya sarīraṃ sīvathikāya chaḍḍita』』nti vutto, so bhikkhu. Upasaṃharati sadisataṃ. Ayampi khotiādi upasaṃharaṇākāradassanaṃ. Āyūti rūpajīvitindriyaṃ. Arūpajīvitindriyaṃ panettha viññāṇagatikameva. Usmāti kammajatejo. Evaṃpūtikasabhāvoti evaṃ ativiya pūtisabhāvo āyuādivigame viyāti adhippāyo. Ediso bhavissatīti evaṃbhāvīti āha 『『evamevaṃ uddhumātādibhedo bhavissatī』』ti.

Luñcitvā luñcitvāti uppāṭetvā uppāṭetvā. Sesāvasesamaṃsalohitayuttanti sabbaso akkhāditattā tahaṃ tahaṃ sesena appāvasesena maṃsalohitena yuttaṃ. Aññena hatthaṭṭhikanti avisesena hatthaṭṭhikānaṃ vippakiṇṇatā jotitāti anavasesato tesaṃ vippakiṇṇataṃ dassento 『『catusaṭṭhibhedampī』』tiādimāha. Terovassikānīti tirovassagatāni. Tāni pana saṃvaccharaṃ vītivattāni hontīti āha 『『atikkantasaṃvaccharānī』』ti. Purāṇatāya ghanabhāvavigamena vicuṇṇatā idha pūtibhāvo. So yathā hoti, taṃ dassento 『『abbhokāse』』tiādimāha. Anekadhātūnanti cakkhudhātuādīnaṃ, kāmadhātuādīnaṃ vā. Satiyā ca ñāṇassa ca atthāyāti 『『abhikkante paṭikkante sampajānakārī hotī』』tiādinā (dī. ni. 1.214; 2.376; ma. ni. 1.109) vuttāya sattaṭṭhānikāya satiyā ceva taṃsampayuttañāṇassa ca atthāya.

Udāyīsuttavaṇṇanā niṭṭhitā.

我來將這段巴利文直譯成簡體中文： 29. 第九"現法"說現前自體故說"即於此自體"。"為樂住"為無煩惱故以無染樂而住。"作意光明想"是日月燈寶火電等光明日夜所得,如所得即作意光明,置於心。如是作意彼,如善修光明遍彼遍光隨欲隨所欲彼光夜中現起。由此立日想,如日離昏眠。故說"如晝如夜"。"立日想"如說方式作意而生如晝想。"如此晝......乃至......如是作意彼"如此所得日光明,如是夜亦如晝所見相作意彼光明。"如此夜......乃至......作意"如夜得月光明,如是晝亦如夜所見相作意彼光明,置於心。"開顯"因昏眠不覆故開顯。"無纏"為不覆蔽。"有光輝"為有想光輝。天眼智於色天及他見義此處意為智見故說"所謂天眼"等。 "命終之上"是命盡之上死後。"升起"是生起。"腫脹"因上上腫脹膨脹。不純雜藍,或前色變異成藍為遍藍,遍藍即遍藍色以ka音增字無義異如"黃色紅色"。"厭惡"因可厭性。或此ka音為厭惡義故說遍藍為厭惡藍色如說"惡名聲升起"。"破裂處"被烏鴉等。"流溢膿"為流泄膿,此處此處流出膿義。"如是性"為流溢膿性。 "彼比丘"即"應見屍體棄于冢間"所說彼比丘。"引比"類同性。"此亦"等顯示引比相。"壽"為色命根。此中無色命根即屬識。"暖"為業生火。"如是腐敗性"如是極腐敗性如壽等離義。"將如是"為將如是故說"如是將成腫脹等差別"。 "拔拔已"是掠奪掠奪已。"余殘肉血具"因非完全食故此處此處以余少許肉血具。"另手骨"不分別顯示手骨散失故顯示彼等完全散失說"六十四分"等。"過年"是過去年。彼等超過年故說"超過年"。因舊而堅性消失成粉此處為腐敗性。顯示彼如何說"露天"等。"種種界"是眼界等或欲界等。"爲念及智"為"於前進後退正知而行"等所說七處念及彼相應智。 優陀夷經註釋結束。

1. Anuttariyasuttavaṇṇanā

2. Dasame nihīnanti lāmakaṃ, kiliṭṭhaṃ vā. Gāmavāsikānanti bālānaṃ. Puthujjanānaṃ idanti pothujjanikaṃ. Tenāha 『『puthujjanānaṃ santaka』』nti, puthujjanehi sevitabbattā tesaṃ santakanti vuttaṃ hoti. Anariyanti na niddosaṃ. Niddosaṭṭho hi ariyaṭṭho. Tenāha 『『na uttamaṃ na parisuddha』』nti. Ariyehi vā na sevitabbanti anariyaṃ. Anatthasaṃhitanti diṭṭhadhammikasamparāyikādivividhavipulānatthasahitaṃ. Tādisañca atthasannissitaṃ na hotīti āha 『『na atthasannissita』』nti. Na vaṭṭe nibbindanatthāyāti catusaccakammaṭṭhānābhāvato. Asati pana vaṭṭe nibbidāya virāgādīnaṃ asambhavoyevāti āha 『『na virāgāyā』』tiādi.

Anuttamaṃ anuttariyanti āha 『『etaṃ anuttara』』nti. Hatthisminti nimittatthe bhummanti āha 『『hatthinimittaṃ sikkhitabba』』nti. Hatthivisayattā hatthisannissitattā ca hatthisippaṃ 『『hatthī』』ti gahetvā 『『hatthismimpi sikkhatī』』ti vuttaṃ. Tasmā hatthisippe sikkhatīti evamettha attho daṭṭhabbo. Sesapadesupi eseva nayo.

Liṅgabyattayena vibhattibyattayena pāricariyeti vuttanti āha 『『pāricariyāya paccupaṭṭhitā』』ti. Sesamettha suviññeyyameva.

Anuttariyasuttavaṇṇanā niṭṭhitā.

Anuttariyavaggavaṇṇanā niṭṭhitā.

1. Devatāvaggo

1-4. Sekhasuttādivaṇṇanā

31-34. Catutthassa paṭhame sekhānaṃ paṭiladdhaguṇassa parihāni nāma natthīti āha 『『uparūpariguṇaparihānāyā』』ti, uparūpariladdhabbānaṃ maggaphalānaṃ parihānāya anuppādāyāti attho. Tatiyādīni uttānatthāneva.

Sekhasuttādivaṇṇanā niṭṭhitā.

1. Vijjābhāgiyasuttavaṇṇanā

2. Pañcame sampayogavasena vijjaṃ bhajanti, sahajātaaññamaññanissayasampayuttaatthiavigatādipaccayavasena tāya saha ekībhāvaṃ gacchantīti vijjābhāgiyā. Atha vā vijjābhāge vijjākoṭṭhāse vattanti vijjāsabhāgatāya tadekadese vijjākoṭṭhāse pavattantīti vijjābhāgiyā. Tattha vipassanāñāṇaṃ, manomayiddhi, cha abhiññāti aṭṭha vijjā. Purimena atthena tāhi sampayuttadhammā vijjābhāgiyā. Pacchimena atthena tāsu yā kāci ekāva vijjā vijjā, sesā vijjābhāgiyā. Evaṃ vijjāpi vijjāya sampayuttadhammāpi 『『vijjābhāgiyā』』tveva veditabbā. Idha pana vipassanāñāṇasampayuttā saññāva vijjābhāgiyāti āgatā, saññāsīsena sesasampayuttadhammāpi vuttā evāti daṭṭhabbaṃ. Aniccānupassanāñāṇeti aniccānupassanāñāṇe nissayapaccayabhūte uppannasaññā, tena sahagatāti attho. Sesesupi eseva nayo.

Vijjābhāgiyasuttavaṇṇanā niṭṭhitā.

1. Vivādamūlasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 10. 無上經註釋 30. 第十"低劣"是卑下或污染。"村住者"是愚者。"凡夫之這"為凡夫性。故說"凡夫所有",意為凡夫所應習故說彼等所有。"非聖"為非無過。因無過義為聖義。故說"非最上非清凈"。或不應聖者習為非聖。"不利益相應"為現法後世等種種廣大不利益相應。如是不依利益故說"非依利益"。"非為厭離輪迴"因無四諦業處。無輪迴厭離則離貪等不生故說"非為離貪"等。 "無上無上"故說"此無上"。"于象"為緣義處格故說"象相應學"。因象境及依象故象術取為"象"而說"于象亦學"。故此處應見義為于象術學。余句亦此理。 因語性轉變格位轉變說"侍奉"故說"住于侍奉"。此余易知。 無上經註釋結束。 無上品註釋結束。 4. 天品 1-4. 有學經等註釋 31-34. 第四之第一有學得功德名無衰退故說"上上功德衰退",義為上上應得道果衰退不生。第三等明義。 有學經等註釋結束。 5. 明分經註釋 35. 第五以相應力分明,以俱生相互依相應有不離等緣力與彼同一性故明分。或於明分明支轉起以明同性于彼一分明支轉起為明分。此中觀智、意所成神通、六通為八明。依前義與彼相應法為明分。依后義彼等任一明為明,余為明分。如是應知明及與明相應法皆名"明分"。此處但說與觀智相應想為明分,以想為首說余相應法亦應見。無常觀智是于無常觀智依緣生想,與彼俱義。余亦此理。 明分經註釋結束。 6. 諍根經註釋;

1. Chaṭṭhe kodhanoti kujjhanasīlo. Yasmā so appahīnakodhatāya adhigatakodho nāma hoti, tasmā 『『kodhena samannāgato』』ti āha. Upanāho etassa atthīti upanāhī, upanayhanasīloti vā upanāhī. Vivādo nāma uppajjamāno yebhuyyena paṭhamaṃ dvinnaṃ vasena uppajjatīti vuttaṃ 『『dvinnaṃ bhikkhūnaṃ vivādo』』ti. So pana yathā bahūnaṃ anatthāvaho hoti, taṃ nidassanamukhena nidassento 『『katha』』ntiādimāha. Abbhantaraparisāyāti parisabbhantare.

Guṇamakkhanāya pavattopi attano kārakaṃ gūthena paharantiṃ gūtho viya paṭhamataraṃ makkhetīti makkho, so etassa atthīti makkhī. Paḷāsatīti paḷāso, parassa guṇe ḍaṃsitvā viya apanetīti attho. So etassa atthīti paḷāsī. Paḷāsī puggalo hi dutiyassa dhuraṃ na deti, samaṃ haritvā ativadati. Tenāha 『『yugaggāhalakkhaṇena paḷāsena samannāgato』』ti. Issatīti issukī. Maccharāyatīti maccharaṃ, taṃ etassa atthīti maccharī. Saṭhayati na sammā bhāsatīti saṭho aññathā santaṃ attānaṃ aññathā pavedanato. Māyā etassa atthī māyāvī. Micchā pāpikā viññugarahitā etassa diṭṭhīti micchādiṭṭhi, kammapathapariyāpannāya 『『natthi dinna』』ntiādivatthukāya micchattapariyāpannāya aniyyānikāya diṭṭhiyā samannāgatoti attho. Tenāha 『『natthikavādī』』tiādi.

Saṃ attano diṭṭhiṃ, sayaṃ vā attanā yathāgahitaṃ parāmasati, sabhāvaṃ atikkamitvā parato āmasatīti sandiṭṭhīparāmāsī. Ādhānaṃ daḷhaṃ gaṇhātīti ādhānaggāhī, daḷhaggāhī, 『『idameva sacca』』nti thiraggāhīti attho. Yuttaṃ kāraṇaṃ disvāva laddhiṃ paṭinissajjatīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggaṃ kātunti duppaṭinissaggī. Yo attano uppannadiṭṭhiṃ 『『idameva sacca』』nti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamāno na paṭinissajjati. Tassetaṃ adhivacanaṃ. Tādiso hi puggalo yaṃ yadeva dhammaṃ vā adhammaṃ vā suṇāti, taṃ sabbaṃ 『『evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi suta』』nti kummova aṅgāni sake kapāle antoyeva samodahati. Yathā hi kacchapo attano hatthapādādike aṅge kenaci ghaṭite sabbāni aṅgāni attano kapāleyeva samodahati, na bahi nīharati, evamayampi 『『na sundaro tava gāho, chaḍḍehi na』』nti vutto taṃ na vissajjati, antoyeva attano hadaye eva ṭhapetvā vicarati, kumbhīlaggāhaṃ gaṇhāti. Yathā susumārā gahitaṃ na paṭinissajjanti, evaṃ gaṇhāti.

Vivādamūlasuttavaṇṇanā niṭṭhitā.

1. Chaḷaṅgadānasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 36. 第六"瞋者"是習瞋性。因彼未斷瞋性故名得瞋,故說"具足瞋"。"有結"為有結,或習結性為結者。"諍"生起時多以二人力生起故說"二比丘諍"。彼如何為多人不利,顯示彼顯示門說"如何"等。"于內眾"是于眾內。 轉起損減功德亦如糞擊其作者糞先污為覆,彼有此為覆者。"向"是向,如咬他功德而除義。彼有此為曏者。曏者人不給第二擔,平拖超說。故說"具足以擔競相向"。"嫉"為嫉者。"慳"為慳,彼有此為慳者。"詐"不正說為詐因顯示實非如是自體為如是。"有幻"為幻者。"邪惡為智者呵責彼見"為邪見,義為具足業道攝"無佈施"等事邪性攝非出離見。故說"無見論"等。 自己見或自己如所執取超越自性向外取為執自見。"固執"堅取為固執者,堅取者,義為"唯此真實"堅固取。見理由時舍見為舍,難苦辛多示理由不能令舍為難捨。若自生見"唯此真實"堅取即使佛等示理由說亦不捨。此是彼增上語。如是人凡所聞法非法,彼一切"如是我等師說,如是我等聞"如龜肢于自殼內攝。如龜被擊手足等肢一切肢于自殼內攝,不伸外,如是此亦被說"汝執不善,舍彼"不捨彼,僅內建自心而行,取鱷執。如鱷所執不捨,如是執取。 諍根經註釋結束。 7. 六支佈施經註釋

1. Sattame dakkhanti vaḍḍhanti etāyāti dakkhiṇā, pariccāgamayaṃ puññaṃ, tassūpakaraṇabhūto deyyadhammo ca. Idha pana deyyadhammo adhippeto. Tenevāha 『『dakkhiṇaṃ patiṭṭhāpetī』』ti. Ito uṭṭhitenāti ito khettato uppannena. Rāgo vinayati etenāti rāgavinayo, rāgassa samucchedikā paṭipadā. Tenāha 『『rāgavinayapaṭipadaṃ paṭipannā』』ti.

『『Pubbeva dānā sumano』』tiādigāthāya pubbeva dānā muñcacetanāya pubbe dānūpakaraṇasambharaṇato paṭṭhāya sumano 『『sampattīnaṃ nidānaṃ anugāmikadānaṃ dassāmī』』ti somanassito bhaveyya. Dadaṃ cittaṃ pasādayeti dadanto deyyadhammaṃ dakkhiṇeyyahatthe patiṭṭhāpento 『『asārato dhanato sārādānaṃ karomī』』ti attano cittaṃ pasādeyya. Datvā attamano hotīti dakkhiṇeyyānaṃ deyyadhammaṃ pariccajitvā 『『paṇḍitapaññattaṃ nāma mayā anuṭṭhitaṃ, aho sādhu suṭṭhū』』ti attamano pamudito pītisomanassajāto hoti. Esāti yā ayaṃ pubbacetanā muñcacetanā aparacetanāti imāsaṃ kammaphalānaṃ saddhānugatānaṃ somanassapariggahitānaṃ tividhānaṃ cetanānaṃ pāripūrī, esā.

Sīlasaññamenāti kāyikavācasikasaṃvarena. Hatthapādeti dakkhiṇeyyānaṃ hatthapāde. Mukhaṃ vikkhāletvāti tesaṃyeva mukhaṃ vikkhāletvā, attanāva mukhodakaṃ datvāti adhippāyo.

Chaḷaṅgadānasuttavaṇṇanā niṭṭhitā.

8-11. Attakārīsuttādivaṇṇanā

38-41. Aṭṭhame kusalakiriyāya ādiārambhabhāvena pavattavīriyaṃ ṭhitasabhāvatāya sabhāvadhāraṇaṭṭhena dhātūti vuttanti āha – 『『ārambhadhātūti ārabhanavasena pavattavīriya』』nti. Laddhāsevanaṃ vīriyaṃ balappattaṃ hutvā paṭipakkhe vidhamatīti āha 『『nikkamadhātūti kosajjato nikkhamanasabhāvaṃ vīriya』』nti. Parakkamanasabhāvoti adhimattatarānaṃ paṭipakkhadhammānaṃ vidhamanasamatthatāya paṭupaṭutarabhāvena paraṃ paraṃ ṭhānaṃ akkamanasabhāvo. Navamādīsu natthi vattabbaṃ.

Attakārīsuttādivaṇṇanā niṭṭhitā.

1. Nāgitasuttavaṇṇanā

2. Dvādasame māhaṃ nāgita yasena samāgamanti mā ahaṃ yasena samāgamanaṃ patthemi. Mā ca mayā yasoti yaso ca mayā mā samāgacchatūti attho. Iminā attano lābhasakkārena anatthikataṃ vibhāveti. Pañcahi vimuttīhīti tadaṅgavimuttiādīhi pañcahi vimuttīhi. Sesamettha uttānameva.

Nāgitasuttavaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

1. Dhammikavaggo

2. Nāgasuttavaṇṇanā

3. Pañcamassa paṭhame parisiñcitunti (ma. ni. aṭṭha.

我來將這段巴利文直譯成簡體中文： 37. 第七"施"由此增長為施,施捨功德,及彼資具所施物。此處意為所施物。因此說"建立施"。"從此生"是從此田生。"貪調伏"由此調伏貪,為貪斷盡道。故說"行貪調伏道"。 "施前已歡喜"等偈施前舍思前從準備施資具始歡喜"我將施成就因追隨之施"而生喜悅。"施時凈其心"施時置所施物于應施者手"從非實財作實施"而凈其心。"施已心滿足"施捨所施物與應施者"我已行智者所說,善哉善哉"而心滿足歡喜生喜悅。"此"即此前思舍思后思三種思業果隨信喜所攝圓滿,此。 "以戒護"以身語防護。"手足"應施者手足。"漱口"為彼等漱口,意為自己給漱口水。 六支佈施經註釋結束。 8-11. 作為經等註釋 38-41. 第八善行之初始轉起精進以住自性故自性持義為界故說"精進界為以開始力轉起精進"。得習精進成力而破對敵故說"出離界為從懈怠出離性精進"。"前進性"以最勝對治法滅能故以銳利力一再前進性。第九等無所說。 作為經等註釋結束。 12. 那笈多經註釋 42. 第十二"勿我那笈多與名聲會"愿我勿欲與名聲會。"勿與我名聲"義為名聲勿與我會。此顯示自己不求利養恭敬。"以五解脫"以暫時解脫等五解脫。此餘明了。 那笈多經註釋結束。 天品註釋結束。 5. 法品 1. 象經註釋 43. 第五之第一"灑"是;

1.272) yo cuṇṇamattikādīhi gattāni ubbaṭṭento mallakamuṭṭhādīhi vā ghaṃsanto nahāyati, so 『『nahāyatī』』ti vuccati. Yo tathā akatvā pakatiyāva nahāyati, so 『『parisiñcatī』』ti vuccati . Bhagavato ca sarīre tathā haritabbaṃ rajojallaṃ nāma nupalimpati acchachavibhāvato, utuggahaṇatthaṃ pana bhagavā kevalaṃ udake otarati. Tenāha 『『gattāni parisiñcitu』』nti.

Pubbakoṭṭhakoti pācīnakoṭṭhako. Sāvatthiyaṃ kira jetavanavihāro kadāci mahā, kadāci khuddako. Tathā hi so vipassissa bhagavato kāle yojaniko ahosi, sikhissa tigāvuto, vessabhussa aḍḍhayojaniko, kakusandhassa gāvutappamāṇo, koṇāgamanassa aḍḍhagāvutappamāṇo, kassapassa vīsatiusabhappamāṇo, amhākaṃ bhagavato kāle aṭṭhakarīsappamāṇo jāto. Tampi nagaraṃ tassa vihārassa kadāci pācīnato hoti, kadāci dakkhiṇato, kadāci pacchimato, kadāci uttarato. Jetavanagandhakuṭiyaṃ pana catunnaṃ mañcapādānaṃ patiṭṭhitaṭṭhānaṃ acalameva. Cattāri hi acalacetiyaṭṭhānāni nāma mahābodhipallaṅkaṭṭhānaṃ, isipatane dhammacakkappavattanaṭṭhānaṃ, saṅkassanagare devorohanakāle sopānassa patiṭṭhānaṭṭhānaṃ, mañcapādaṭṭhānanti. Ayaṃ pana pubbakoṭṭhako kassapadasabalassa vīsatiusabhavihārakāle pācīnadvārakoṭṭhako ahosi. So idāni 『『pubbakoṭṭhako』』tveva paññāyati.

Kassapadasabalassa kāle aciravatī nagaraṃ parikkhipitvā sandamānā pubbakoṭṭhakaṃ patvā udakena bhinditvā mahantaṃ udakarahadaṃ māpesi samatittikaṃ anupubbagambhīraṃ. Tattha ekaṃ rañño nhānatitthaṃ, ekaṃ nāgarānaṃ, ekaṃ bhikkhusaṅghassa, ekaṃ buddhānanti evaṃ pāṭiekkāni nhānatitthāni honti ramaṇīyānivippakiṇṇarajatapaṭṭasadisavālukāni. Iti bhagavatā āyasmatā ānandena saddhiṃ yena ayaṃ evarūpo pubbakoṭṭhako, tenupasaṅkami gattāni parisiñcituṃ. Athāyasmā ānando udakasāṭikaṃ upanāmesi. Bhagavā surattadupaṭṭaṃ apanetvā udakasāṭikaṃ nivāsesi. Thero dupaṭṭena saddhiṃ mahācīvaraṃ attano hatthagataṃ akāsi. Bhagavā udakaṃ otari, sahotaraṇenevassa udake macchakacchapā sabbe suvaṇṇavaṇṇā ahesuṃ, yantanāḷikāhi suvaṇṇarasadhārāni siñcanakālo viya suvaṇṇapaṭappasāraṇakālo viya ca ahosi. Atha bhagavato nahānavattaṃ dassetvā paccuttiṇṇassa thero surattadupaṭṭaṃ upanāmesi. Bhagavā taṃ nivāsetvā vijjullatāsadisaṃ kāyabandhanaṃ bandhitvā mahācīvaraṃ antantena saṃharitvā padumagabbhasadisaṃ katvā upanītaṃ dvīsu kaṇṇesu gahetvā aṭṭhāsi. Tena vuttaṃ 『『pubbakoṭṭhake gattāni parisiñcitvā ekacīvaro aṭṭhāsī』』ti.

我來將這段巴利文直譯成簡體中文： 1.272 以粉土等摩擦肢體或以摩擦塊拳頭等磨擦而浴者,稱為"浴"。不如是作而如常浴者,稱為"灑"。世尊身因清凈膚色故,無需如是除垢塵,但為調適氣候世尊僅入水。故說"灑肢"。 "東閣"是東樓閣。據說舍衛城祇園精舍有時大,有時小。如是彼于毗婆尸佛時一由旬,尸棄佛時三伽浮,毗舍婆佛時半由旬,拘留孫佛時一伽浮量,拘那含佛時半伽浮量,迦葉佛時二十優沙量,我等世尊時成八迦利量。彼城於此精舍有時在東,有時在南,有時在西,有時在北。但祇園香室四床足立處恒不動。因四不動聖蹟處即:大菩提座處、仙人墮處(鹿野苑)轉法輪處、僧伽舍城(位於現今印度北方邦)天降時階梯立處、床足處。此東閣于迦葉十力二十優沙精舍時為東門閣,今稱為"東閣"。 迦葉十力時阿致羅筏底河環繞城流,至東閣破壞水成大水池,滿岸漸深。彼處一王浴場、一城民浴場、一比丘僧浴場、一佛浴場,如是各別浴場悅意散佈銀布似沙。如是世尊與具壽阿難往如是東閣灑肢。時具壽阿難奉上浴衣。世尊除深紅覆衣著浴衣。長老以覆衣及大衣置手中。世尊入水,入時水中魚龜皆成金色,如金液管注水時,如展金布時。時示世尊浴法已出,長老奉上深紅覆衣。世尊著彼系電光似腰帶,邊邊摺疊大衣如蓮苞樣持來,兩角執而立。故說"于東閣灑肢單衣而立"。

Evaṃ ṭhitassa pana bhagavato sarīraṃ vikasitapadumapupphasadisaṃ sabbapāliphullaṃ pāricchattakaṃ, tārāmarīcivikasitañca gaganatalaṃ siriyā avahasamānaṃ viya virocittha, byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthitvā ṭhapitā dvattiṃsa candimā viya, dvattiṃsa sūriyā viya, paṭipāṭiyā ṭhapitadvattiṃsacakkavattidvattiṃsadevarājadvattiṃsamahābrahmāno viya ca ativiya virocittha. Yasmā ca bhagavato sarīraṃ sudhantacāmīkarasamānavaṇṇaṃ, suparisodhitapavāḷaruciratoraṇaṃ, suvisuddhanīlaratanāvalisadisakesatanuruhaṃ, tasmā tahaṃ tahaṃ viniggatasujātajātihiṅgulakarasūpasobhitaṃ upari satamegharatanāvalisucchāditaṃ jaṅgamamiva kanakagirisikharaṃ virocittha. Tasmiñca samaye dasabalassa sarīrato nikkhamitvā chabbaṇṇarasmiyo samantato asītihatthappamāṇe padese ādhāvantī vidhāvantī ratanāvaliratanadāmaratanacuṇṇavippakiṇṇaṃ viya pasāritaratanacittakañcanapaṭṭamiva āsiñcamānalākhārasadhārācittamiva ukkāsatanipātasamākulamiva nirantaravippakiṇṇakaṇikārakiṅkiṇikapupphamiva vāyuvegasamuddhatacinapiṭṭhacuṇṇarañjitamiva indadhanuvijjullatāvitānasanthatamiva ca gaganatalaṃ, taṃ ṭhānaṃ pavanañca sammā pharanti. Vaṇṇabhūmi nāmesā. Evarūpesu ṭhānesu buddhānaṃ sarīravaṇṇaṃ vā guṇavaṇṇaṃ vā cuṇṇiyapadehi vā gāthāhi vā atthañca upamāyo ca kāraṇāni ca āharitvā paṭibalena dhammakathikena pūretvā kathetuṃ vaṭṭati. Evarūpesu hi ṭhānesu dhammakathikassa thāmo veditabbo. Pubbasadisāni kurumānoti nirudakāni kurumāno, sukkhāpayamānoti attho. Sodake gatte cīvaraṃ pārupantassa hi cīvare kaṇṇikāni uṭṭhahanti, parikkhārabhaṇḍaṃ dussati, buddhānaṃ pana sarīre rajojallaṃ na upalimpati, padumapatte ukkhittaudakabindu viya udakaṃ vinivaṭṭetvā gacchati. Evaṃ santepi sikkhāgāravatāya bhagavā 『『pabbajitavattaṃ nāmeta』』nti mahācīvaraṃ ubhosu kaṇṇesu gahetvā purato kāyaṃ paṭicchādetvā aṭṭhāsi.

Tāḷitañca vāditañca tāḷitavāditaṃ, tūriyānaṃ tāḷitavāditaṃ tūriyatāḷitavāditaṃ. Mahantañca taṃ tūriyatāḷitavāditañcāti mahātūriyatāḷitavāditaṃ. Tenāha 『『mahantenā』』tiādi. Atha vā bherimudiṅgapaṇavāditūriyānaṃ tāḷitaṃ vīṇāveḷugomukhiādīnaṃ vāditañca tūriyatāḷitavāditanti vā evamettha attho daṭṭhabbo.

我來將這段巴利文直譯成簡體中文： 如是立時世尊身如開放蓮花,如全開珊瑚樹,如星光開放天界以威光勝過般照耀,周遍一尋光莊嚴其三十二殊勝相鬘如系立三十二月,如三十二日,如排列立三十二轉輪王三十二天王三十二大梵天般極照耀。又因世尊身如凈鍊金色,如凈珊瑚美麗門,如極凈藍寶珠串似發毛,故此處此處出生硃砂液莊嚴上覆百寶珠串如動金山頂照耀。彼時十力身放六色光遍八十肘處奔馳如寶串寶鬘寶粉散佈,如展寶繪金布,如注入紅色液體紋,如百炬落集,如連續散佈黃花鈴花,如風力揚起中國粉染,如帝弓電幕覆蓋般天界及彼處林園遍滿。此名色地。如是處應能說者引證義及譬喻因緣以偈頌等圓滿說佛身色或功德。如是處應知說法者力。"作如前"是作無水,義為令干。因於濕肢著衣衣起皺,資具壞,但佛身不染垢塵,如蓮葉上水滴水轉去。如是亦因學尊重性世尊謂"此名出家法"兩角執大衣遮前身而立。 "打奏"是打擊樂器奏,樂器打奏為樂器打奏。彼大且樂器打奏為大樂器打奏。故說"大"等。或鼓小鼓軍鼓等樂器打擊,琵琶竹笛喇叭等奏為樂器打奏,如是此處應見義。

Abhiññāpāraṃ gatoti abhiññāpāragū. Evaṃ sesesupi. So hi bhagavā sabbadhamme abhijānanto gatoti abhiññāpāragū. Tesu pañcupādānakkhandhe parijānanto gatoti pariññāpāragū. Sabbakilese pajahanto gatoti pahānapāragū. Cattāro magge bhāvento gatoti bhāvanāpāragū. Nirodhaṃ sacchikaronto gatoti sacchikiriyāpāragū. Sabbasamāpattiṃ samāpajjanto gatoti samāpattipāragū. Subrahmadevaputtādayoti ettha so kira devaputto accharāsaṅghaparivuto nandanakīḷitaṃ katvā pāricchattakamūle paññattāsane nisīdi. Taṃ pañcasatā parivāretvā nisinnā , pañcasatā rukkhaṃ abhiruhitvā madhurassarena gāyitvā pupphāni pātenti. Tāni gahetvā itarā ekatovaṇṭikamālāva ganthenti. Atha rukkhaṃ abhiruḷhā upacchedakavasena ekappahāreneva kālaṃ katvā avīcimhi nibbattā mahādukkhaṃ anubhavanti. Atha kāle gacchante devaputto 『『imāsaṃ neva saddo suyyati , na pupphāni pātenti, kahaṃ nu kho gatā』』ti āvajjento niraye nibbattabhāvaṃ disvā piyavatthukasokena ruppamāno cintesi – 『『etā tāva yathākammena gatā, mayhaṃ āyusaṅkhāro kittako』』ti. So 『『sattame divase mayāpi avasesāhi pañcasatāhi saddhiṃ kālaṃ katvā tattheva nibbattitabba』』nti disvā balavatarena sokena samappito. 『『Imaṃ mayhaṃ sokaṃ sadevake loke aññatra tathāgatā nibbāpetuṃ samattho natthī』』ti cintetvā satthu santikaṃ gantvā vanditvā ekamantaṃ ṭhito –

『『Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggamidaṃ mano;

Anuppannesu kicchesu, atho uppatitesu ca;

Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito』』ti. (saṃ. ni. 1.98) –

Imaṃ gāthamabhāsi. Bhagavāpissa –

『『Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;

Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina』』nti. (saṃ. ni. 1.98) –

Dhammaṃ desesi. So desanāpariyosāne vigatasoko pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya bhagavantaṃ namassamāno aṭṭhāsi. Taṃ sandhāyetaṃ vuttaṃ 『『dukkhappattā subrahmadevaputtādayo』』ti. Ādi-saddena candasūriyadevaputtādayo saṅgaṇhāti. Catūhi kāraṇehīti ārakattā, arīnaṃ arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi catūhi kāraṇehi.

Dasavidhasaṃyojanānīti orambhāgiyuddhambhāgiyabhedato dasavidhasaṃyojanāni. Sabbe accarucīti sabbasatte atikkamitvā pavattaruci. Aṭṭhamakanti sotāpattimaggaṭṭhaṃ sandhāya vadati. Sotāpannoti phalaṭṭho gahito.

Soraccanti 『『tattha katamaṃ soraccaṃ? Yo kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamo, idaṃ vuccati soraccaṃ, sabbāpi sīlasaṃvaro soracca』』nti (dha. sa. 1349) vacanato sucisīlaṃ 『『soracca』』nti vuttaṃ. Karūṇāti karuṇābrahmavihāramāha. Karuṇāpubbabhāgoti tassa pubbabhāgaṃ upacārajjhānaṃ vadati.

Duvidhenajhānenāti ārammaṇūpanijjhānalakkhaṇūpanijjhānabhedato duvidhena jhānamanena. Pañcavidhamicchājīvavasenāti kuhanālapanānemittikatānippesikatālābhenalābhaṃnijigīsanatāsaṅkhāta- pañcavidhamicchājīvavasena. Na lippatīti na allīyati anusayato ārammaṇakaraṇato vā taṇhādiṭṭhiabhinivesābhāvato. Sesamettha uttānameva.

Nāgasuttavaṇṇanā niṭṭhitā.

1. Migasālāsuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： "達通智彼岸"為通智到彼岸者。余亦如是。彼世尊證知一切法而去為通智到彼岸者。于彼等五取蘊遍知而去為遍知到彼岸者。斷一切煩惱而去為斷到彼岸者。修四道而去為修習到彼岸者。證滅而去為證到彼岸者。入一切定而去為入定到彼岸者。"善梵天子等"此中據說彼天子為天女眾圍繞作難陀園遊戲,坐于珊瑚樹下設座。五百圍坐,五百登樹以美聲歌唱散花。彼等取花如單莖花鬘編。時登樹者以斷命力一時命終生阿鼻獄受大苦。時日久天子"彼等聲不聞,亦不散花,往何處耶"思念見生地獄,為愛境憂所惱思:"彼等已隨業而去,我壽行幾何?"彼見"第七日我亦應與餘五百同命終生彼處"見已為極重憂所攝。思"此我憂除如來於有天世間無他能滅"往世尊處禮已立一面： "此心常驚懼,此意常恐怖; 未生諸苦時,及已生起時; 若有無驚懼,請為我說彼。" 說此偈。世尊亦為彼： "非菩提苦行,非諸根防護; 非舍離一切,不見眾生安。" 說法。彼法竟離憂與五百天女住預流果禮敬世尊而立。依此說"善梵天子等受苦"。以等聲攝月日天子等。"以四因"以遠離性、殺害敵及輻、應資具等、無秘密作惡此四因。 "十種結"以下分上分差別十種結。"超越一切喜"超越一切有情轉起喜。"第八"說依預流道位。"預流者"取果位。 "善性"依"此中何為善性?身不違犯、語不違犯、身語不違犯,此名善性,一切戒律儀為善性"故說凈戒為"善性"。"悲"說悲梵住。"悲前分"說彼前分近行定。 "以二種定"以所緣近定相近定差別二種定。"以五種邪命"以詭誑、諂曲、暗示、威逼、以利求利稱為五種邪命。"不染著"不執著因無隨眠作為所緣或無愛見遍計故。此餘明了。 象經註釋結束。 2. 彌迦娑羅經註釋

1. Dutiye samasamagatiyāti ka-kārassa ya-kāravasena niddesoti āha 『『samabhāveneva samagatikā』』ti. Bhavissantīti atītatthe anāgatavacanaṃ katanti āha 『『bhavissantīti jātā』』ti. Purāṇassa hi isidattassa ca samagatikaṃ sandhāya sā evamāha.

Ammakāti mātugāmo. Upacāravacanañhetaṃ. Itthīsu yadidaṃ ammakā mātugāmo jananī janikāti. Tenāha 『『itthī hutvā itthisaññāya eva samannāgatā』』ti.

Diṭṭhiyā paṭivijjhitabbaṃ appaṭividdhaṃ hotīti atthato kāraṇato ca paññāya paṭivijjhitabbaṃ appaṭividdhaṃ hoti, nijjaṭaṃ niggumbaṃ katvā yāthāvato aviditaṃ hoti. Samaye samaye kilesehi vimuccanakaṃ pītipāmojjaṃ idha sāmāyikaṃ ma-kāre akārassa dīghaṃ katvā. Tenāha – 『『sāmāyikampi vimuttiṃ na labhatīti kālānukālaṃ dhammassavanaṃ nissāya pītipāmojjaṃ na labhatī』』ti. Pamiṇantīti ettha ārambhattho pa-saddoti āha 『『tuletuṃ ārabhantī』』ti. Paṇītoti visiṭṭho.

Tadantaranti vacanavipallāsena upayogatthe sāmivacanaṃ katanti āha 『『taṃ antaraṃ taṃ kāraṇa』』nti . Lobhassa aparāparuppattiyā bahuvacanavasena 『『lobhadhammā』』ti vuttā. Sīlena visesī ahosi methunadhammaviratiyā samannāgatattā.

Migasālāsuttavaṇṇanā niṭṭhitā.

3-6. Iṇasuttādivaṇṇanā

45-

我來將這段巴利文直譯成簡體中文： 44. 第二"等同行"以ka音為ya音的說明故說"以等性為等行者"。"將是"為過去義作未來語故說"將是即已生"。因為依古伊私達多等同行她如是說。 "阿姆卡"是女人。此是禮貌語。于女人中此"阿姆卡"女人生母母親。故說"為女人具女想"。 "見應通達未通達"為依義因以慧應通達未通達,未作無纏無叢如實未知。"時時從煩惱解脫"此處"時時"ma音a音長音。故說"不得時時解脫為依時時聞法不得喜悅"。"度量"此中pa音為開始義故說"開始衡量"。"勝"為殊勝。 "彼間"以語轉變作受格的屬格故說"彼間彼因"。因貪再再生起以複數力說"諸貪法"。以戒勝因具足離淫慾。 彌迦娑羅經註釋結束。 3-6. 債經等註釋 45-

1. Tatiye daliddo nāma duggato, tassa bhāvo dāliddiyaṃ. Na etassa sakaṃ sāpateyyanti assako, asāpateyyo. Tenāha 『『attano santakena rahito』』ti. 『『Buddho dhammo saṅgho』』ti vutte 『『sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅgho』』ti kenaci akampiyabhāvena okappanaṃ ratanattayaguṇe ogāhetvā kappanaṃ okappanasaddhā nāma. 『『Idaṃ akusalaṃ kammaṃ no sakaṃ, idaṃ pana kammaṃ saka』』nti evaṃ byatirekato anvayato ca kammassakatajānanapaññā kammassakatapaññā. Tividhañhi duccaritaṃ attanā katampi sakakammaṃ nāma na hoti atthabhañjanato. Sucaritaṃ sakakammaṃ nāma atthajananato. Iṇādānasminti paccattavacanatthe etaṃ bhummanti āha 『『iṇaggahaṇaṃ vadāmī』』ti.

Kaṭaggāhoti kataṃ sabbaso siddhameva katvā gahaṇaṃ. So pana vijayalābho hotīti āha 『『jayaggāho』』ti. Hirimano etassāti hirimanoti āha 『『hirisampayuttacitto』』ti, pāpajigucchanalakkhaṇāya hiriyā sampayuttacittoti attho. Ottappati ubbijjati bhāyati sīlenāti ottappī, ottappena samannāgato. Nirāmisaṃ sukhanti tatiyajjhānasukhaṃ dūrasamussāritakāmāmisattā. Upekkhanti catutthajjhānupekkhaṃ, na yaṃ kiñci upekkhāvedananti āha 『『catutthajjhānupekkha』』nti. Āraddhavīriyoti paggahitaparipuṇṇakāyikacetasikavīriyoti attho. Yo gaṇasaṅgaṇikaṃ vinodetvā catūsu iriyāpathesu aṭṭhaārambhavatthuvasena ekako hoti, tassa kāyikaṃ vīriyaṃ āraddhaṃ nāma hoti. Cittasaṅgaṇikaṃ vinodetvā aṭṭhasamāpattivasena ekako hoti. Gamane uppannakilesassa ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesassa nisajjaṃ, nisajjāya uppannakilesassa sayanaṃ pāpuṇituṃ na deti, uppannaṭṭhāneyeva kilese niggaṇhāti. Ayaṃ cetasikaṃ vīriyaṃ āraddhaṃ nāma hoti. Paṭipakkhadūrībhāvena seṭṭhaṭṭhena ca eko udetīti ekodi, ekaggatā. Tassa yogato ekaggacitto idha ekodi. Paṭipakkhato attānaṃ nipāti, taṃ vā nipayati visosetīti nipako. Aññataraṃ kāyādibhedaṃ ārammaṇaṃ sātisayāya satiyā saratīti sato. Tenāha 『『ekaggacitto』』tiādi.

Akuppāme vimuttīti mayhaṃ arahattaphalavimutti akuppatāya akuppārammaṇatāya ca akuppā. Sā hi rāgādīhi na kuppatīti akuppatāyapi akuppā . Akuppaṃ nibbānamassā ārammaṇanti akuppārammaṇatāyapi akuppā. Tenevāha 『『akuppārammaṇattā』』tiādi. Bhavasaṃyojanānanti kāmarāgapaṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariya- avijjāsaṅkhātānaṃ dasannaṃ saṃyojanānaṃ. Imāni hi satte bhavesu saṃyojenti upanibandhanti bhavābhavena saṃyojenti, tasmā bhavasaṃyojanānīti vuccanti. Khīṇāsavo uttamaaṇaṇo kilesaiṇānaṃ abhāvato. Aññe hi sattā yāva na kilesā pahīyanti, tāva saiṇā nāma aserivihārabhāvato. Catutthādīni uttānatthāni.

Iṇasuttādivaṇṇanā niṭṭhitā.

1. Khemasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 48. 第三"貧"謂睏乏,彼狀態為貧窮。"無其自己財產"為無資者,無財者。故說"離自己所有"。"佛法僧"說"正等覺世尊、善說法、善行僧"不為任何動搖性以入信三寶功德認定為勝解信。"此不善業非我所,此業是我所"如是差別隨順了知業自性慧為業自性慧。因三種惡行雖自作亦非自業因壞利。善行為自業因生利。"于債取"此為主格義之處格故說"說債取"。 "勝取"為作成就已取。彼為得勝故說"勝取"。"有慚"為此故"有慚"故說"與慚相應心",義為與厭惡罪為相之慚相應心。以戒怖畏驚恐為"愧",具足愧。"無物樂"為第三禪樂因遠離欲物。"舍"為第四禪舍,非任何舍受故說"第四禪舍"。"發精進"義為勵起圓滿身心精進。若除群眾聚於四威儀依八發事處獨一,彼身精進名發起。除心聚依八等至獨一。不令行生煩惱至住,不令住生煩惱至坐,不令坐生煩惱至臥,于生處即制煩惱。此心精進名發起。以遠離對敵勝義故獨起為一性,定。由此相應此處一性為獨性。從對敵護自己,或護彼乾枯為慧。以殊勝念憶念身等差別所緣爲念。故說"一境心"等。 "我無動解脫"我阿羅漢果解脫因無動性及無動所緣性為無動。彼實不為貪等動故無動性亦無動。無動涅槃為彼所緣故無動所緣性亦無動。因此說"因無動所緣"等。"諸有結"名色貪瞋慢見疑戒禁取有貪嫉慳無明稱為十結。此等實系眾生於有,束縛以有非有系,故名有結。漏盡者最上無債因無煩惱債。其他有情乃至未斷煩惱,名有債因無自在住。第四等義明瞭。 債經等註釋結束。 7. 差摩經註釋

1. Sattame vutthabrahmacariyavāsoti nivutthabrahmacariyavāso. Katakaraṇīyoti ettha karaṇīyanti pariññāpahānabhāvanāsacchikiriyamāha. Taṃ pana yasmā catūhi maggehi paccekaṃ catūsu saccesu kattabbattā soḷasavidhaṃ veditabbaṃ. Tenāha 『『catūhi maggehi kattabba』』nti. Khandhakilesaabhisaṅkhārasaṅkhātā tayo osīdāpanaṭṭhena bhārā viyāti bhārā. Te ohitā oropitā nikkhittā pātitā etenāti ohitabhāro. Tenāha 『『khandhabhāraṃ…pe… otāretvā ṭhito』』ti. Anuppatto sadatthanti anuppattasadattho. Sadatthoti ca sakatthamāha ka-kārassa da-kāraṃ katvā. Ettha hi arahattaṃ attano yonisomanasikārāyattattā attūpanibandhaṭṭhena sasantānapariyāpannattā attānaṃ avijahanaṭṭhena attano uttamatthena ca attano atthattā 『『sakattho』』ti vuccati. Tenāha 『『sadattho vuccati arahatta』』nti. Sammadaññā vimuttoti sammā aññāya vimutto, acchinnabhūtāya maggapaññāya sammā yathābhūtaṃ dukkhādīsu yo yathā jānitabbo, tathā jānitvā vimuttoti attho. Tenāha 『『sammā hetunā』』tiādi. Vimuttoti ca dve vimuttiyo sabbassa cittasaṃkilesassa maggo nibbānādhimutti ca. Nibbāne adhimuccanaṃ tattha ninnapoṇapabbhāratāya. Arahā sabbakilesehi vimuttacittattā cittavimuttiyā vimutto. Nibbānaṃ adhimuttattā nibbāne vimutto. Sesamettha uttānameva.

Khemasuttavaṇṇanā niṭṭhitā.

1. Indriyasaṃvarasuttavaṇṇanā

2. Aṭṭhame upanisīdati phalaṃ etthāti kāraṇaṃ upanisā. Yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. Etena taruṇavipassanaṃ dasseti. Taruṇavipassanā hi balavavipassanāya paccayo hoti. Taruṇavipassanāti nāmarūpapariggahe ñāṇaṃ, paccayapariggahe ñāṇaṃ, sammasane ñāṇaṃ, maggāmagge vavatthapetvā ṭhitañāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Nibbindati etāyāti nibbidā. Balavavipassanāti bhayatupaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muccitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Paṭisaṅkhānupassanā pana muccitukamyatāpakkhikā eva. 『『Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā』』ti hi vacanato upakkilesavimuttaudayabbayañāṇato balavavipassanā. Virajjati ariyo saṅkhārato etenāti virāgo, ariyamaggo. Arahattaphalanti ukkaṭṭhaniddesato vuttaṃ. Indriyasaṃvarassa sīlarakkhaṇahetuttā vuttaṃ 『『sīlānurakkhaṇaindriyasaṃvaro kathito』』ti.

Indriyasaṃvarasuttavaṇṇanā niṭṭhitā.

1. Ānandasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 49. 第七"已住梵行住"為已住梵行住。"已作應作"此中"應作"說遍知、斷、修、證。彼因以四道各別於四諦應作故當知十六種。故說"以四道應作"。蘊煩惱行稱為三擔因沉沒義如擔故為擔。彼等放置卸下安置墜落由此為已置擔。故說"置蘊擔...等...卸已住"。"已達自利"為已達自利。"自利"說自義以ka音作da音。此中阿羅漢因依自如理作意、系屬自義、攝於自相續、不捨自義、為自最上義故稱"自義"。故說"自利說為阿羅漢"。"正知解脫"為以正知解脫,以無缺之道慧正如實于諸苦等如所應知如是知而解脫義。故說"以正因"等。"解脫"為二解脫一切心垢之道及涅槃勝解。于涅槃勝解為傾向趣向臨入彼。阿羅漢因心解脫一切煩惱故以心解脫而解脫。因勝解涅槃故於涅槃解脫。此餘明了。 差摩經註釋結束。 8. 根律儀經註釋 50. 第八"果坐於此"為因緣近因。"如實智見"為如自性知稱為見。以此示初觀。因初觀為強觀之緣。"初觀"為名色攝受智、緣攝受智、思惟智、道非道決定住智四智之增上語。"由此厭"為厭。"強觀"為現起怖畏智、過患隨觀智、欲解脫智、行舍智四智之增上語。然思惟隨觀唯屬欲解脫品。因"乃至道非道智見清凈為初觀"語故離隨煩惱生滅智為強觀。"聖由此離貪於行"為離貪,聖道。說"阿羅漢果"依最勝說。因根律儀為戒護因說"說守護戒根律儀"。 根律儀經註釋結束。 9. 阿難經註釋

1. Navame therā bhikkhū viharanti bahussutā āgatāgamātiādipāḷipadesu imināva nayena attho daṭṭhabbo – sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Vācuggatadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttātidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayadhāraṇena vinayadharā. Tesaṃyeva dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Taṃ atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa kvatthoti paripucchanapañhanākāradassanaṃ. Āvivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttānīkaronti. Kaṅkhāṭṭhāniyesu dhammesu saṃsayuppattiyā hetuyā gaṇṭhiṭṭhānabhūtesu pāḷipadesu yāthāvato vinicchayadānena kaṅkhaṃ paṭivinodenti.

Ānandasuttavaṇṇanā niṭṭhitā.

1. Khattiyasuttavaṇṇanā

2. Dasame bhoge adhippāyo etesanti bhogādhippāyā. Paññatthāya etesaṃ mano upavicaratīti paññūpavicārā. Pathaviyā dāyatthāya vā cittaṃ abhiniveso etesanti pathavībhinivesā. Mantā adhiṭṭhānaṃ patiṭṭhā etesanti mantādhiṭṭhānā. Iminā nayena sesapadānipi veditabbāni. Sesaṃ uttānameva.

Khattiyasuttavaṇṇanā niṭṭhitā.

1. Appamādasuttavaṇṇanā

2. Ekādasame jaṅgalānanti ettha yo nipicchalo na anūpo nirudakatāya thaddhalūkho bhūmippadeso, so 『『jaṅgalo』』ti vuccati. Tabbahulatāya pana idha sabbo bhūmippadeso jaṅgalo. Tasmiṃ jaṅgale jātā bhavāti vā jaṅgalā, tesaṃ jaṅgalānaṃ. Evañhi nadicarānampi hatthīnaṃ saṅgaho kato hoti samodhātabbānaṃ viya samodhāyakānampi idha jaṅgalaggahaṇena gahetabbato. Pathavītalacārīnanti iminā jalacārino ca nivatteti adissamānapādattā. 『『Pāṇāna』』nti sādhāraṇavacanampi 『『padajātānī』』ti saddantarasannidhānena visesaniviṭṭhameva hotīti āha 『『sapādakapāṇāna』』nti. 『『Muttagata』』ntiādīsu (ma. ni. 2.119; a. ni. 9.11) gata-saddo viya idha jāta-saddo anatthantaroti āha 『『padajātānīti padānī』』ti. Samodhānanti samavarodhaṃ, antogadhaṃ vā. Tenāha 『『odhānaṃ upanikkhepaṃ gacchantī』』ti. Kūṭaṅgamāti pārimantena kūṭaṃ upagacchanti. Kūṭaninnāti kūṭacchiddamagge pavisanavasena kūṭe ninnā. Kūṭasamosaraṇāti chidde anupavisanavasena ca āhacca avatthānena ca kūṭe samodahitvā ṭhitā. Vaṇṭe patamāne sabbāni bhūmiyaṃ patantīti āha 『『vaṇṭānuvattakāni bhavantī』』ti.

Appamādasuttavaṇṇanā niṭṭhitā.

1. Dhammikasuttavaṇṇanā

我來將這段巴利文直譯成簡體中文： 51. 第九"長老比丘們住有聞、來阿含"等經句中以此方式當見義 - 因得戒等功德堅固性為長老。多聞于彼等為有聞。以言熟持善來師前故來阿含稱為教法于彼等為來阿含。以持經等法稱為法者為持法。以持律為持律。以持彼等法律之攝頌為持攝頌。于彼彼法以法遍問詢問。彼以義遍問詢問、考察、思維。顯示"大德此如何,此何義"遍問問形相。開顯經句未開義以示其他部分經句從聖教。以理明顯未明顯者使明顯。于可疑法因生疑惑為結處之經句以給予如實決定除疑。 阿難經註釋結束。 10. 剎帝利經註釋 52. 第十"于彼等意向為財"為意向財。"慧為彼等意遊行"為慧遊行。"于彼等心住著于土地給予"為住著土地。"咒為彼等住處依止"為咒住處。以此方式當知余句。餘明了。 剎帝利經註釋結束。 11. 不放逸經註釋 53. 第十一"旱地的"此中無泥漿非濕地因無水堅硬粗糙地處,彼說"旱地"。然因多彼故此處一切地處旱地。生於彼旱地為或旱地,于彼等旱地。如是亦攝受河棲象因此處以旱地攝當攝受能攝受者如所攝受者。"地面行者"以此除水行者因不見足。"生類"雖普遍語以"足生"別語鄰近亦唯入別故說"有足生類"。如"尿生"等處生音如是此處生音非他義故說"足生為足"。"等入"為等攝或內攝。故說"入置入去"。"至頂"為至邊際頂。"趣頂"為以入頂孔道趣向頂。"會頂"為以入孔及達住故於頂等集住。說"隨柄行"因柄落時一切落地。 不放逸經註釋結束。 12. 法者經註釋

1. Dvādasame jātibhūmiyanti ettha jananaṃ jāti, jātiyā bhūmi jātibhūmi, jātaṭṭhānaṃ. Taṃ kho panetaṃ neva kosalamahārājādīnaṃ, na caṅkibrāhmaṇādīnaṃ, na sakkasuyāmasantusitādīnaṃ , na asītimahāsāvakānaṃ, na aññesaṃ sattānaṃ 『『jātibhūmī』』ti vuccati. Yassa pana jātadivase dasasahassī lokadhātu ekaddhajamālāvippakiṇṇakusumavāsacuṇṇagaṇasugandhā sabbapāliphullamiva nandanavanaṃ virocamānā paduminipaṇṇe udakabindu viya akampittha, jaccandhādīnañca rūpadassanādīni anekāni pāṭihāriyāni pavattiṃsu. Tassa sabbaññubodhisattassa jātaṭṭhānaṃ, sātisayassa pana janakakapilavatthusannissayo 『『jātibhūmī』』ti vuccati. Jātibhūmakā upāsakāti jātibhūmivāsino upāsakā. Santanetvā sabbaso tanetvā pattharitvā ṭhitamūlāni mūlasantānakāni. Tāni pana atthato mūlāniyevāti āha 『『mūlasantānakānanti mūlāna』』nti.

Jātadivase āvudhānaṃ jotitattā, rañño aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya ca 『『jotipālo』』ti laddhanāmattā vuttaṃ 『『nāmena jotipālo』』ti. Govindoti govindiyābhisekena abhisitto, govindassa ṭhāne ṭhapanābhisekena abhisittoti attho. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Tenāha 『『ṭhānena mahāgovindo』』ti. Gavaṃ paññañca vindati paṭilabhatīti govindo, mahanto govindoti mahāgovindo. Goti hi paññāyetaṃ adhivacanaṃ 『『gacchati atthe bujjhatī』』ti katvā. Mahāgovindo ca amhākaṃ bodhisattoyeva. So kira disampatissa nāma rañño purohitassa govindabrāhmaṇassa putto hutvā attano pitussa ca rañño ca accayena tassa putto reṇu, sahāyā cassa sattabhū, brahmadatto, vessabhū, bharato, dve dhataraṭṭhāti ime satta rājāno yathā aññamaññaṃ na vivadanti. Evaṃ rajje patiṭṭhāpetvā tesaṃ atthadhamme anusāsante jambudīpatale sabbesaṃ rājāva raññaṃ, brahmāva brāhmaṇānaṃ, devova gahapatikānaṃ sakkato garukato mānito pūjito apacito uttamagāravaṭṭhānaṃ ahosi. Tena vuttaṃ 『『reṇuādīnaṃ sattannaṃ rājūnaṃ purohito』』ti. Imeva satta bhāradhārā mahārājāno. Vuttañhetaṃ –

『『Sattabhū brahmadatto ca, vessabhū bharato saha;

Reṇu dve ca dhataraṭṭhā, tadāsuṃ satta bhāradhā』』ti. (dī. ni. aṭṭha. 2.308);

Rañño diṭṭhadhammikasamparāyikatthānaṃ puro vidhānato pure saṃvidhānato purohito. Kodhāmagandhenāti kodhasaṅkhātena pūtigandhena. Karuṇā assa atthīti karuṇanti sapubbabhāgakaruṇajjhānaṃ vuttanti āha 『『karuṇāya ca karuṇāpubbabhāge ca ṭhitā』』ti. Yakāro sandhivasena āgatoti āha 『『yeteti ete』』ti. Arahattato paṭṭhāya sattamoti sakadāgāmī. Sakadāgāmiṃupādāyāti sakadāgāmibhāvaṃ paṭicca. Sakadāgāmissa hi pañcindriyāni sakadāgāmibhāvaṃ paṭicca mudūni nāma honti. Sesamettha suviññeyyameva.

Dhammikasuttavaṇṇanā niṭṭhitā.

Dhammikavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

2. Mahāvaggo

3. Soṇasuttavaṇṇanā

我來為您直譯這段巴利文： 54、第十二.，"出生地"這裡，"出生"是指生產，出生之地即出生地，即誕生之處。這"出生地"不是指憍薩羅大王等人的，不是指婆羅門旃夷等人的，不是指帝釋、須夜摩、兜率天等的，不是指八十大聲聞的，也不是指其他眾生的。而是指在其誕生之日，整個一萬世界猶如裝飾著單一旗幟、遍撒著花朵、香粉、香水般莊嚴，宛如全部盛開的難陀園般璀璨，如同蓮葉上的水珠般微顫，盲人等獲得視力等諸多神蹟顯現。這是一切智菩薩的誕生處，特別是指其父親的迦毗羅衛城（今尼泊爾藍毗尼）所在地被稱為"出生地"。"出生地的優婆塞"即居住在出生地的優婆塞。"遍延"即完全延伸，擴充套件而住立的根即根的相續。這實際上就是指諸根，故說"根的相續即諸根"。 因為在誕生之日武器放光，且能保護國王無量的眾生免於災難，故得名"光護"，因此說"名為光護"。"牧主"是指受牧主灌頂所灌頂，即被任命于牧主之位而受灌頂的意思。據說這是那位婆羅門家族世代相傳的職位。因此說"以職位為大牧主"。獲得、得到牛與智慧故為牧主，大牧主即為大牧主。"牛"是智慧的代稱，因為"趨向義理而覺悟"。大牧主即是我們的菩薩。據說他作為地主王的祭司牧主婆羅門之子，在其父親和國王去世后，使其子勒努及其友人薩塔布、梵授、毗沙步、婆羅多、兩位持國等七位王子互不爭執。如是建立王位后，教導他們義理，在閻浮提地上，對所有國王如王，對婆羅門如梵天，對居士如天神，受尊重、恭敬、尊崇、供養、禮遇，處於最高敬重之位。因此說"為勒努等七王的祭司"。這七位即是承擔重任的大王。如所說： "薩塔布與梵授，及毗沙步婆羅多； 勒努與兩位持國，時有七擔任者。" 為國王謀劃現世與來世利益，故稱為祭司。"忿怒臭氣"即指忿怒所產生的腐臭。"具有悲憫"是說具有前分悲憫禪那，故說"住于悲憫和悲憫前分"。"ya"音是因連音而來，故說"ye te即是ete（這些）"。從阿羅漢算起第七即為一來。"就一來而言"是指關於一來果位。一來者的五根就一來果位而言稱為柔軟。此中其餘的都很容易理解。 法行經註釋終。 法行品註釋終。 第一五十終。 第二五十 第六 大品 一、索那經註釋

1. Chaṭṭhassa paṭhame nisīdi bhagavā paññatte āsaneti ettha kiṃ taṃ āsanaṃ paṭhamameva paññattaṃ, udāhu bhagavantaṃ disvā paññattanti ce? Bhagavato dharamānakāle padhānikabhikkhūnaṃ vattametaṃ, yadidaṃ attano vasanaṭṭhāne buddhāsanaṃ paññapetvāva nisīdananti dassento āha 『『padhānikabhikkhū』』tiādi. Buddhakāle kira yattha yattha ekopi bhikkhu viharati, sabbattha buddhāsanaṃ paññattameva hoti. Kasmā? Bhagavā hi attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti – 『『asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, asakkhi nu kho visesaṃ nibbattetuṃ, no』』ti. Atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakkaṃ vitakkayamānaṃ, tato 『『kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā adhibhavitvā anamatagge vaṭṭadukkhe saṃsāressantī』』ti tassa anuggahatthaṃ tattheva attānaṃ dassetvā taṃ kulaputtaṃ ovaditvā ākāsaṃ uppatitvā puna attano vasanaṭṭhānameva gacchati. Athevaṃ ovadiyamānā te bhikkhū cintayiṃsu 『『satthā amhākaṃ manaṃ jānitvā āgantvā amhākaṃ samīpe ṭhitaṃyeva attānaṃ dasseti. Tasmiṃ khaṇe, 『bhante, idha nisīdatha nisīdathā』ti āsanapariyesanaṃ nāma bhāro』』ti. Te āsanaṃ paññapetvāva viharanti. Yassa pīṭhaṃ atthi, so taṃ paññapeti. Yassa natthi, so mañcaṃ vā phalakaṃ vā pāsāṇaṃ vā vālikāpuñjaṃ vā paññapeti. Taṃ alabhamānā purāṇapaṇṇānipi saṃkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti.

Satta sarāti – chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Tayo gāmāti – chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, samūhāti attho. Manussaloke vīṇāvādanā ekekassa sarassa vasena tayo tayo mucchanāti katvā ekavīsati mucchanā. Devaloke vīṇāvādanā pana samapaññāsa mucchanāti vadanti. Tattha hi ekekassa sarassa vasena satta satta mucchanā, antarassa sarassa ca ekāti samapaññāsa mucchanā. Teneva sakkapañhasuttasaṃvaṇṇanāyaṃ (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 55、第六品第一.，"世尊坐在所設之座"，此處是先設好座位，還是看到世尊后才設定呢？為顯示在世尊在世時，精進比丘們有這樣的慣例，即在自己住處預先設定佛座而後坐下，故說"精進比丘"等。據說在佛陀時期，無論在哪裡，即使只有一位比丘住，都會設定佛座。為什麼？因為世尊觀察那些在他處獲得禪修業處后住于適宜處所的人："某人從我這裡獲得禪修業處后離去，他是否能夠證得殊勝，還是不能？"於是他看見此人放棄禪修業處而思維不善尋，之後想："像這樣從如我這樣的導師處獲得禪修業處而住的善男子，竟然被不善尋制服，將在無始輪迴苦中流轉"，爲了攝受他，就在那裡顯現自身，教誡那善男子，升入虛空后再回到自己的住處。那些如是被教誡的比丘們想："導師知道我們的心意后前來，在我們面前顯現自身。在那時刻若說'尊者，請坐在這裡，請坐'而尋找座位是件麻煩事。"他們預先設好座位而住。有椅子的設椅子，沒有的則設定床或木板或石頭或沙堆。找不到這些的，就收集舊樹葉鋪設袈裟而設定。 "七音"即：底音、公牛音、甘陀羅音、中音、第五音、陀越多音、尼沙陀音，這七種音。"三群"即：底音群、中音群、共通群這三群，意為三組。在人間絃樂演奏中，每個音各有三種變化，故有二十一種變化。而在天界絃樂演奏中據說有五十種變化。因為在那裡每個音各有七種變化，加上中間音一種，故有五十種變化。因此在帝釋問經註釋中

2.345) 『『samapaññāsa mucchanā mucchetvā』』ti pañcasikhassa vīṇāvādanaṃ dassentena vuttaṃ. Ṭhānā ekūnapaññāsāti ekekasseva sarassa satta satta ṭhānabhedā, yato sarassa maṇḍalatāvavatthānaṃ hoti. Ekūnapaññāsaṭṭhānaviseso tisso duve catasso catasso tisso duve catassoti dvāvīsati sutibhedā ca icchitā.

Atigāḷhaṃ āraddhanti thinamiddhachambhitattānaṃ vūpasamatthaṃ ativiya āraddhaṃ. Sabbattha niyuttā sabbatthikā. Sabbena vā līnuddhaccapakkhiyena atthetabbā sabbatthikā. Samathoyeva samathanimittaṃ. Evaṃ sesesupi. Khayā rāgassa vītarāgattāti ettha yasmā bāhirako kāmesu vītarāgo na khayā rāgassa vītarāgo sabbaso avippahīnarāgattā. Vikkhambhitarāgo hi so. Arahā pana khayā eva, tasmā vuttaṃ 『『khayā rāgassa vītarāgattā』』ti. Esa nayo dosamohesupi.

Lābhasakkārasilokaṃ nikāmayamānoti ettha labbhati pāpuṇīyatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkaccaṃ kātabboti sakkāro. Paccayā eva hi paṇītapaṇītā sundarasundarā abhisaṅkharitvā katā 『『sakkāro』』ti vuccati, yā ca parehi attano gāravakiriyā, pupphādīhi vā pūjā. Silokoti vaṇṇabhaṇanaṃ. Taṃ lābhañca, sakkārañca, silokañca, nikāmayamāno, pavattayamānoti attho. Tenevāha 『『catupaccayalābhañca…pe… patthayamāno』』ti.

Thūṇanti pasūnaṃ bandhanatthāya nikhātatthambhasaṅkhātaṃ thūṇaṃ. Sesaṃ suviññeyyameva.

Soṇasuttavaṇṇanā niṭṭhitā.

1. Phaggunasuttavaṇṇanā

2. Dutiye samadhosīti samantato adhosi. Sabbabhāgena pariphandanacalanākārena apacitiṃ dasseti. Vattaṃ kiretaṃ bāḷhagilānenapi vuḍḍhataraṃ disvā uṭṭhitākārena apaciti dassetabbā. Tena pana 『『mā cali mā calī』』ti vattabbo, taṃ pana calanaṃ uṭṭhānākāradassanaṃ hotīti āha 『『uṭṭhānākāraṃ dassetī』』ti. Santimāni āsanānīti paṭhamameva paññatthāsanaṃ sandhāya vadati. Buddhakālasmiñhi ekassapi bhikkhuno vasanaṭṭhāne – 『『sace satthā āgacchissati, āsanaṃ paññattameva hotū』』ti antamaso phalakamattampi paṇṇasanthāramattampi paññattameva. Khamanīyaṃ yāpanīyanti kacci dukkhaṃ khamituṃ, iriyāpathaṃ vā yāpetuṃ sakkāti pucchati. Sīsavedanāti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti.

Phaggunasuttavaṇṇanā niṭṭhitā.

1. Chaḷabhijātisuttavaṇṇanā

我來為您直譯這段巴利文： （2.345）說到"演奏五十種變化"，是展示般遮翼的絃樂演奏。"四十九個位置"即每個音各有七個位置的變化，由此構成音的圓滿性。四十九種位置的區別是：三、二、四、四、三、二、四，這樣二十二種聽覺變化是所需要的。 "過分精進"是指爲了克服昏沉、睡眠、怯弱而過分努力。"一切處運用"即適用於一切處。或者以一切昏沉掉舉為基礎而理解為"一切處運用"。"止"即止相。其餘類推。"由貪盡而離貪"，此中因為外道雖離欲貪但非由貪盡而離貪，因為他們並未完全斷除貪慾。他們只是鎮伏了貪慾。而阿羅漢是由於滅盡而離貪，因此說"由貪盡而離貪"。對於嗔癡也是同樣的道理。 "希求利養、恭敬、稱譽"中，"能獲得、能達到"即利養，這是四資具的代稱。"應恭敬地做"即恭敬。精心準備的殊勝、美好的資具被稱為"恭敬"，也指他人對自己的尊重行為，或以花等供養。"稱譽"即稱讚之語。希求、追求那利養、恭敬和稱譽，這是其意。因此說"希求四資具等"。 "柱子"指爲了拴系牲畜而埋入地下的柱子。其餘容易理解。 索那經註釋終。 二、弗勒古那經註釋 56、第二.，"搖動"即四周搖動。以全身擺動、移動的形態表示恭敬。據說這是慣例，即使重病者見到長老也要以起立姿態表示恭敬。但應對他說"不要動，不要動"，那擺動是表示起立姿態，故說"表示起立姿態"。"這裡有座位"是指預先設定的座位而說。因為在佛陀時期，即使在一位比丘的住處也會預先設定座位："如果導師來，就有座位"，至少也會設定一塊木板或鋪設樹葉。"可忍，可維持"是問"痛苦是否可以忍受，威儀是否可以維持"。"頭痛"是指由於無處可出的風引起的劇烈頭痛。 弗勒古那經註釋終。 二、六種階級經註釋

1. Tatiye abhijātiyoti ettha abhi-saddo upasaggamattaṃ, na atthavisesajotakoti āha 『『cha jātiyo』』ti. Abhijāyatīti etthāpi eseva nayo.

Urabbhe hanantīti orabbhikā. Evaṃ sūkarikādayo veditabbā. Rodenti kururakammantatāya sappaṭibaddhe satte assūni mocentīti ruddā, te eva luddā ra-kārassa la-kāraṃ katvā. Iminā aññepi ye keci māgavikā nesādā vuttā, te pāpakammappasutatāya 『『kaṇhābhijātī』』ti vadati.

Bhikkhūti ca buddhasāsane bhikkhū. Te kira sacchandarāgena paribhuñjantīti adhippāyena catūsu paccayesu kaṇṭake pakkhipitvā khādantīti 『『kaṇṭakavuttikā』』ti vadati. Kasmāti ce? Yasmā te paṇīte paccaye paṭisevantīti tassa micchāgāho. Ñāyaladdhepi paccaye bhuñjamānā ājīvakasamayassa vilomaggāhitāya paccayesu kaṇṭake pakkhipitvā khādanti nāmāti vadatīti. Atha vā kaṇṭakavuttikā evaṃnāmakā eke pabbajitā, ye savisesaṃ attakilamathānuyogaṃ anuyuttā. Tathā hi te kaṇṭake vattantā viya hontīti 『『kaṇṭakavuttikā』』ti vuttā. Imameva ca atthavikappaṃ sandhāyāha 『『kaṇṭakavuttikāti samaṇā nāmete』』ti.

Lohitābhijāti nāma nigaṇṭhā ekasāṭakāti vuttā. Te kira ṭhatvā bhuñjananahānappaṭikkhepādivatasamāyogena purimehi dvīhi paṇḍaratarā.

Acelakasāvakāti ājīvakasāvake vadati. Te kira ājīvakaladdhiyā suvisuddhacittatāya nigaṇṭhehipi paṇḍaratarā. Evañca katvā attano paccayadāyake nigaṇṭhehipi jeṭṭhakatare karoti.

Ājīvakā ājīvakiniyo 『『sukkābhijātī』』ti vuttā. Te kira purimehi catūhi paṇḍaratarā. Nandādayo hi tathārūpaṃ ājīvakappaṭipattiṃ ukkaṃsaṃ pāpetvā ṭhitā, tasmā nigaṇṭhehi ājīvakasāvakehi ca paṇḍaratarāti 『『paramasukkābhijātī』』ti vuttā.

Bilaṃ olaggeyyunti maṃsabhāgaṃ nhārunā vā kenaci vā ganthitvā purisassa hatthe vā kese vā olambanavasena bandheyyuṃ. Iminā satthadhammaṃ nāma dasseti. Satthavāho kira mahākantāraṃ paṭipanno antarāmagge goṇe mate maṃsaṃ gahetvā sabbesaṃ satthikānaṃ 『『idaṃ khāditvā ettakaṃ mūlaṃ dātabba』』nti koṭṭhāsaṃ olambati. Goṇamaṃsaṃ nāma khādantāpi atthi, akhādantāpi atthi, khādantāpi mūlaṃ dātuṃ sakkontāpi asakkontāpi. Satthavāho yena mūlena goṇo gahito, taṃ mūlaṃ satthikehi dhāraṇatthaṃ sabbesaṃ balakkārena koṭṭhāsaṃ datvā mūlaṃ gaṇhāti. Ayaṃ satthadhammo.

Kaṇhābhijātiyo samānoti kaṇhe nīcakule jāto hutvā. Kaṇhadhammanti paccatte upayogavacananti āha 『『kaṇhasabhāvo hutvā abhijāyatī』』ti, taṃ antogadhahetuatthaṃ padaṃ, uppādetīti attho. Tasmā kaṇhaṃ dhammaṃ abhijāyatīti kāḷakaṃ dasadussīlyadhammaṃ uppādeti. Sukkaṃ dhammaṃ abhijāyatīti etthāpi iminā nayena attho veditabbo. So hi 『『ahaṃ pubbepi puññānaṃ akatattā nīcakule nibbatto, idāni puññaṃ karissāmī』』ti puññasaṅkhātaṃ paṇḍaradhammaṃ karoti.

我來為您直譯這段巴利文： 57、第三.，"階級"中，"abhi"字首只是附加詞，不表示特殊含義，故說"六種階級"。在"abhijāyati（出生）"中也是同樣的道理。 "殺羊者"即屠羊者。屠豬者等也應如是理解。"使與他們工作相關的眾生哭泣流淚"為"ruddā（殘忍者）"，同樣的也稱為"luddā"，是把"r"音變成"l"音。以此表示其他任何獵師、樵夫等，因從事惡業而稱為"黑階級"。 "比丘"即佛教中的比丘。據說因為他們認為這些比丘帶著貪慾享用四資具，把刺放進去食用，所以稱為"刺食者"。為什麼？因為他們享用精美的資具，這是他（阿耆維外道）的邪見。他說即使是如法獲得的資具，因為違背阿耆維外道的見解，所以也稱為把刺放進去食用。或者"刺食者"是某些出家人的名稱，他們特別從事自我折磨。因此，他們好像在刺上行走，故稱為"刺食者"。正是基於這一含義解釋說"刺食者是某些沙門"。 "紅階級"是指尼干陀一衣派。據說他們因為遵守站立進食、不洗浴等戒律，比前兩種更為清凈。 "無衣派弟子"是指阿耆維外道弟子。據說他們因阿耆維外道教義而心更清凈，比尼干陀更為清凈。這樣做是使自己的施主比尼干陀更為尊貴。 阿耆維外道男女被稱為"白階級"。據說他們比前四種更為清凈。因為難陀等人達到如此的阿耆維外道修行的最高境界而住立，所以比尼干陀和阿耆維外道弟子更為清凈，因此稱為"最上白階級"。 "懸掛肉塊"即用筋或其他東西把肉塊繫著，懸掛在人的手上或頭髮上。這是表示商隊法。據說商隊首領穿越大曠野時，如果中途有牛死去，就取其肉分給所有商隊成員說："食用這個要付這麼多錢"而懸掛。有些人吃牛肉，有些不吃，有些人吃了能付錢，有些不能。商隊首領爲了收回買牛的錢，強迫所有人分擔並收取費用。這就是商隊法。 "為黑階級"即生於黑色低賤種姓。"黑法"是賓格，故說"成為黑性而出生"，這是包含因果關係的詞，意為產生。因此"產生黑法"即產生十種不善法。對於"產生白法"也應以此方式理解。他想："我過去因為不作福德而生在低賤種姓，現在我要行善"，而行善稱為白法。

Akaṇhaṃ asukkaṃ nibbānanti sace kaṇhaṃ bhaveyya, kaṇhavipākaṃ dadeyya yathā dasavidhaṃ dussīlyadhammaṃ. Sace sukkaṃ, sukkavipākaṃ dadeyya yathā dānasīlādikusalakammaṃ. Dvinnampi appadānato 『『akaṇhaṃ asukka』』nti vuttaṃ. Nibbānañca nāma imasmiṃ atthe arahattaṃ adhippetaṃ 『『abhijāyatī』』ti vacanato . Tañhi kilesanibbānante jātattā nibbānaṃ nāma yathā 『『rāgādīnaṃ khayante jātattā rāgakkhayo, dosakkhayo, mohakkhayo』』ti. Paṭippassambhanavasena vā kilesānaṃ nibbāpanato nibbānaṃ. Taṃ esa abhijāyati pasavati. Idhāpi hi antogadhahetu atthaṃ 『『jāyatī』』ti padaṃ. Aṭṭhakathāyaṃ pana 『『jāyatī』』ti imassa pāpuṇātīhi atthaṃ gahetvāva 『『nibbānaṃ pāpuṇātī』』ti vuttaṃ. Sukkābhijātiyo samānoti sukke uccakule jāto hutvā. Sesamettha suviññeyyameva.

Chaḷabhijātisuttavaṇṇanā niṭṭhitā.

1. Āsavasuttavaṇṇanā

2. Catutthe saṃvarenāti saṃvarena hetubhūtena vā. Idhāti ayaṃ idha-saddo sabbākārato indiyasaṃvarasaṃvutassa puggalassa sannissayabhūtasāsanaparidīpano, aññassa tathābhāvappaṭisedhano vāti vuttaṃ 『『idhāti idhasmiṃ sāsane』』ti. Paṭisaṅkhāti paṭisaṅkhāya. Saṅkhā-saddo ñāṇakoṭṭhāsapaññattigaṇanādīsu dissati 『『saṅkhāyekaṃ paṭisevatī』』tiādīsu (ma. ni. 2.168) hi ñāṇe dissati. 『『Papañcasaññāsaṅkhā samudācarantī』』tiādīsu (ma. ni. 1.202, 204) koṭṭhāse. 『『Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā』』tiādīsu (dha. sa. 1313-1315) paññattiyaṃ. 『『Na sukaraṃ saṅkhātu』』ntiādīsu (saṃ. ni. 2.128) gaṇanāya. Idha pana ñāṇe daṭṭhabbo. Tenevāha 『『paṭisañjānitvā paccavekkhitvāti attho』』ti. Ādīnavapaccavekkhaṇā ādīnavapaṭisaṅkhāti yojanā. Sampalimaṭṭhanti ghaṃsitaṃ. Anubyañjanasoti hatthapādasitaālokitavilokitādippakārabhāgaso. Tañhi ayonisomanasikaroto kilesānaṃ anubyañjanato 『『anubyañjana』』nti vuccati. Nimittaggāhoti itthipurisanimittassa subhanimittādikassa vā kilesavatthubhūtassa nimittassa gāho. Ādittapariyāyenāti ādittapariyāye (saṃ. ni.

我來為您直譯這段巴利文： "非黑非白涅槃"，如果是黑的，就會產生黑果報，如十種不善法。如果是白的，就會產生白果報，如佈施、持戒等善業。因為兩者都不生起，所以說"非黑非白"。這裡的涅槃是指阿羅漢果，因為說"產生"。因為它在煩惱止息后產生，故稱為涅槃，如"因貪等滅盡而產生故稱為貪盡、嗔盡、癡盡"。或者因為以止息方式熄滅煩惱故稱為涅槃。他產生、引發這個。這裡"產生"這個詞也包含因果關係。但在義注中，取"產生"的意思為"達到"，故說"達到涅槃"。"為白階級"即生於白色高貴種姓。此中其餘的都容易理解。 六種階級經註釋終。 四、漏經註釋 58、第四.，"以防護"即以防護為因。這裡的"此處"一詞表示完全具足根防護的人所依止的教法，或者否定其他教法中有此種情況，故說"此處即此教法中"。"思擇"即思考。"saṅkhā"（思）這個詞出現在智慧、部分、名稱、計數等場合。如"思擇后受用一個"等中表示智慧。"戲論想思現行"等中表示部分。"彼彼法的名稱、共稱"等中表示名稱。"難以計數"等中表示計數。這裡應理解為智慧。因此說"意爲了知、觀察"。"觀察過患"和"思擇過患"的結合。"擦拭"即摩擦。"隨相"即手、足、微笑、觀看、回顧等各種形態。因為對此不如理作意會引生煩惱，故稱為"隨相"。"取相"即取女相、男相或凈相等成為煩惱對象的相。"以燃燒經"即在燃燒經中

4.28; mahāva. 54) āgatanayena veditabbo.

Yathā itthiyā indriyaṃ itthindriyaṃ, na evamidaṃ, idaṃ pana cakkhumeva indriyanti cakkhundriyaṃ. Tenāha 『『cakkhumeva indriya』』nti. Yathā āvāṭe niyataṭṭhitiko kacchapo 『『āvāṭakacchapo』』ti vuccati, evaṃ tappaṭibaddhavuttitāya taṃ ṭhāno saṃvaro cakkhundriyasaṃvaro. Tenāha 『『cakkhundriye saṃvaro cakkhundriyasaṃvaro』』ti. Nanu ca cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhassaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati , tadanantaraṃ javanaṃ javati. Tatthāpi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye ca saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhassaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti. Tasmiṃ pana sīlādīsu uppannesu saṃvaro hoti, tasmā 『『cakkhundriye saṃvaro』』ti kasmā vuttanti āha 『『javane uppajjamānopi hesa…pe… cakkhundriyasaṃvaroti vuccatī』』ti.

Idaṃ vuttaṃ hoti – yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchakaṃ kareyyuṃ, evamevaṃ javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā pana nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evamevaṃ javane sīlādīsu uppannesu dvārampi suguttaṃ hoti bhavaṅgampi āvajjanādīni vīthicittānipi, tasmā javanakkhaṇe uppajjamānopi cakkhundriyasaṃvaroti vuttoti.

Saṃvarena samannāgato puggalo saṃvutoti āha 『『upeto』』ti. Ayamevettha attho sundarataroti upari pāḷiyaṃ sandissanato vuttaṃ. Tenāha 『『tathā hī』』tiādi.

我來為您直譯這段巴利文： 4.28；大品54）中所說的方法來理解。 如女性的根稱為女根，但這不是這樣，這是眼睛本身為根故稱為眼根。因此說"眼睛本身為根"。如住在洞中的烏龜稱為"洞中烏龜"，同樣，因為與之相關的活動，所以那處的防護稱為眼根防護。因此說"眼根的防護為眼根防護"。然而在眼根中並沒有防護或不防護。因為依託眼凈色而生起正念或失念。而且當色境進入眼睛的範圍時，有分心生滅兩次後，轉向作用的意界生起后滅去。之後眼識執行看見的作用，之後異熟意界執行領受的作用，之後異熟意識界執行推度的作用，之後無因唯作意識界執行確定的作用而生起滅去，之後速行生起。其中在有分時，或在轉向等任何時候都沒有防護或不防護。但在速行剎那，如果生起惡戒或失念或無知或不忍或懈怠，就是不防護。當生起戒等時就是防護，因此為什麼說"眼根防護"呢？說"雖在速行中生起...稱為眼根防護"。 這是說 - 如城市四門不防護時，即使內部房門、庫房等善加防護，城內所有財物也是不受保護、不受看管的。因為盜賊可以從城門進入后爲所欲爲，同樣，當速行中生起惡戒等時，那種不防護使門不守護，有分和轉向等路心也不守護。但是當城門防護時，即使內部房門等不防護，城內所有財物也是善加保護、善加看管的。因為城門關閉時盜賊無法進入，同樣，當速行中生起戒等時，門善加守護，有分和轉向等路心也善加守護，因此說雖在速行剎那生起也稱為眼根防護。 "具足防護的人稱為防護"故說"具足"。這個意思更好，因為在上面經文中可

Yanti ādesoti iminā liṅgavipallāsena saddhiṃ vacanavipallāso katoti dasseti, nipātapadaṃ vā etaṃ puthuvacanatthaṃ. Vighātakarāti cittavighātakarā , kāyacittadukkhanibbattakā vā. Yathāvuttakilesahetukā dāhānubandhā vipākā eva vipākapariḷāhā. Yathā panettha āsavā aññe ca vighātakarā kilesapariḷāhā sambhavanti, taṃ dassetuṃ 『『cakkhudvārasmiñhī』』tiādi vuttaṃ. Taṃ suviññeyyameva. Ettha ca saṃvaraṇūpāyo, saṃvaritabbaṃ, saṃvaro, yato so saṃvaro, yattha saṃvaro, yathā saṃvaro, yañca saṃvaraphalanti ayaṃ vibhāgo veditabbo. Kathaṃ? 『『Paṭisaṅkhā yoniso』』ti hi saṃvaraṇūpāyo. Cakkhundriyaṃ saṃvaritabbaṃ. Saṃvaraggahaṇena gahitā sati saṃvaro. 『『Asaṃvutassā』』ti saṃvaraṇāvadhi. Asaṃvarato hi saṃvaraṇaṃ. Saṃvaritabbaggahaṇasiddho idha saṃvaravisayo. Cakkhundriyañhi saṃvaraṇaṃ ñāṇaṃ rūpārammaṇe saṃvarayatīti avuttasiddhoyamattho. Āsavatannimittakilesapariḷāhābhāvo phalaṃ. Evaṃ sotadvārādīsu yojetabbaṃ. Sabbatthevāti manodvāre pañcadvāre cāti sabbasmiṃ dvāre.

Paṭisaṅkhāyoniso cīvarantiādīsu 『『sītassa paṭighātāyā』』tiādinā paccavekkhaṇameva yoniso paṭisaṅkhā. Īdisanti evarūpaṃ iṭṭhārammaṇaṃ. Bhavapatthanāya assādayatoti bhavapatthanāmukhena bhāvitaṃ ārammaṇaṃ assādentassa. Cīvaranti nivāsanādi yaṃ kiñcicīvaraṃ. Paṭisevatīti nivāsanādivasena paribhuñjati. Yāvadevāti payojanaparimāṇaniyamanaṃ. Sītappaṭighātādiyeva hi yogino cīvarappaṭisevanappayojanaṃ. Sītassāti sītadhātukkhobhato vā utupariṇāmato vā uppannassa sītassa. Paṭighātāyāti paṭighātanatthaṃ tappaccayassa vikārassa vinodanatthaṃ. Uṇhassāti aggisantāpato uppannassa uṇhassa. Ḍaṃsādayo pākaṭāyeva. Puna yāvadevāti niyatappayojanaparimāṇaniyamanaṃ. Niyatañhi payojanaṃ cīvaraṃ paṭisevantassa hirikopīnappaṭicchādanaṃ, itaraṃ kadāci. Hirikopīnanti sambādhaṭṭhānaṃ. Yasmiñhi aṅge vivaṭe hirī kuppati vinassati, taṃ hiriyā kopanato hirikopīnaṃ, taṃpaṭicchādanatthaṃ cīvaraṃ paṭisevati.

我來為您直譯這段巴利文： "ya"為詞形變化，這表明同時做了性與數的變化，或者這是表示複數意義的不變詞。"造成惱害"即造成心的惱害，或產生身心之苦。如前所說的煩惱為因的相續燃燒即是果報的熱惱。爲了顯示在這裡漏和其他造成惱害的煩惱熱惱如何生起，所以說"在眼門中"等。這很容易理解。這裡應當瞭解防護方法、應防護者、防護、由此而防護、何處防護、如何防護、防護果報這些區分。如何？"如理思擇"是防護方法。眼根是應防護者。以防護所攝的念是防護。"對於不防護者"是防護的界限。因為從不防護而有防護。應防護所成就的是此處防護的範圍。眼根防護的智慧防護色境，這個意思是不說自成。漏及其因的煩惱熱惱的不存在是果報。如是應當運用於耳門等。"一切處"即在意門和五門等一切門。 在"如理思擇衣服"等中，"爲了防禦寒冷"等的觀察即是如理思擇。"如此"即如是這樣的可意所緣。"以渴求有而受用"即通過渴求有而修習所緣並受用它。"衣服"即任何僧衣如下衣等。"受用"即通過穿著等方式使用。"正好"是目的限量的確定。因為防禦寒冷等才是修行者受用衣服的目的。"寒"即由寒界擾動或氣候變化而生起的寒冷。"防禦"即爲了防禦、爲了去除由此因緣而生起的變異。"熱"即由火熱而生起的熱。蚊蟲等是明顯的。再說"正好"是確定限量的必要目的。因為受用衣服的必要目的是遮蔽羞處，其他是偶爾的。"羞處"即私密處。因為暴露某個身體部位會損壞慚恥，由於損壞慚恥故稱為羞處，爲了遮蔽它而受用衣服。

Piṇḍapātanti yaṃ kiñci āhāraṃ. So hi piṇḍolyena bhikkhuno patte patanato, tattha tattha laddhabhikkhāpiṇḍānaṃ pāto sannipātoti vā 『『piṇḍapāto』』ti vuccati. Neva davāyāti na kīḷanāya. Na madāyāti na balamadamānamadapurisamadatthaṃ. Na maṇḍanāyāti na aṅgapaccaṅgānaṃ pīṇanabhāvatthaṃ. Na vibhūsanāyāti na tesaṃyeva sobhatthaṃ, chavisampattiatthanti attho . Imāni yathākkamaṃ mohadosasaṇṭhānavaṇṇarāgūpanissayappahānatthāni veditabbāni. Purimaṃ vā dvayaṃ attano saṃkilesuppattinisedhanatthaṃ, itaraṃ parassapi. Cattāripi kāmasukhallikānuyogassa pahānatthaṃ vuttānīti veditabbāni. Kāyassāti rūpakāyassa. Ṭhitiyā yāpanāyāti pabandhaṭṭhitatthañceva pavattiyā avicchedanatthañca, cirakālaṭṭhitatthaṃ jīvitindriyassa pavattāpanatthaṃ. Vihiṃsūparatiyāti jighacchādukkhassa uparamatthaṃ. Brahmacariyānuggahāyāti sāsanamaggabrahmacariyānaṃ anuggaṇhanatthaṃ. Itīti evaṃ iminā upāyena. Purāṇañca vedanaṃ paṭihaṅkhāmīti purāṇaṃ abhuttapaccayā uppajjanakavedanaṃ paṭihanissāmi. Navañca vedanaṃ na uppādessāmīti navaṃ bhuttapaccayā uppajjanakavedanaṃ na uppādessāmi. Tassā hi anuppajjanatthameva āhāraṃ paribhuñjati. Ettha abhuttapaccayā uppajjanakavedanā nāma yathāvuttajighacchānimittā vedanā. Sā hi abhuñjantassa bhiyyo bhiyyopavaḍḍhanavasena uppajjati, bhuttapaccayā anuppajjanakavedanāpi khudānimittāva aṅgadāhasūlādivedanā appavattā. Sā hi bhuttapaccayā anuppannāva na uppajjissati. Vihiṃsānimittatā cetāsaṃ vihiṃsāya viseso.

Yātrā ca me bhavissatīti yāpanā ca me catunnaṃ iriyāpathānaṃ bhavissati. 『『Yāpanāyā』』ti iminā jīvitindriyayāpanā vuttā, idha catunnaṃ iriyāpathānaṃ avicchedasaṅkhātā yāpanāti ayametāsaṃ viseso. Anavajjatā ca phāsuvihāro cāti ayuttapariyesanappaṭiggahaṇaparibhogaparivajjanena anavajjatā, parimitaparibhogena phāsuvihāro. Asappāyāparimitabhojanapaccayā aratitandīvijambhitāviññugarahādidosābhāvena vā anavajjatā. Sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro. Yāvadatthaṃ udarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhādīnaṃ abhāvato anavajjatā. Catupañcālopamattaūnabhojanena catuiriyāpathayogyatāpādanato phāsuvihāro. Vuttañhetaṃ –

『『Cattāro pañca ālope, abhutvā udakaṃ pive;

Alaṃ phāsuvihārāya, pahitattassa bhikkhuno』』ti. (theragā. 983; mi. pa. 6.

我來為您直譯這段巴利文： "托缽食"即任何食物。它稱為"托缽食"，是因為通過乞食落入比丘的缽中，或是因為早晨各處所得的食物聚集。"非為嬉戲"即不是爲了遊戲。"非為驕醉"即不是爲了力量的驕醉、慢心的驕醉、男子的驕醉。"非為裝飾"即不是爲了使肢體豐滿。"非為莊嚴"即不是爲了使它們美麗，意為不是爲了面板的完美。這些應當理解為依次斷除癡、嗔、執著形色、貪著容色的所依。或者前兩者是爲了阻止自己生起染污，其他是爲了他人也如此。應當理解四者都是爲了斷除耽著欲樂。"身"即色身。"維持、存續"即爲了相續維持和運作不斷，爲了長時存續，爲了使命根運作。"止息傷害"即爲了止息飢餓之苦。"資助梵行"即爲了資助教法和道的梵行。"如是"即以這樣的方式。"我將除去舊受"即我將去除因不食而生起的舊受。"將不生起新受"即將不生起因食而生起的新受。因為正是爲了使它不生起而受用食物。這裡"因不食而生起的受"即如前所說由飢餓引起的受。因為對不進食的人，它會越來越增長而生起，因食而不生起的受也是由飢餓引起的身體燃燒、刺痛等受不生起。因為由於食物的緣故它不生不起。這些受以傷害為因而有傷害的差別。 "我將有存續"即我將有四威儀的維持。以"存續"說明了命根的維持，這裡是指四威儀不斷的維持，這是它們的差別。"無過且安住"，由於避免不適當的尋求、接受、受用而無過，由於適量受用而安住。或者由於避免不適當、過量的食物而無厭倦、懈怠、打呵欠、智者呵責等過失而無過。由於適當、適量的食物而有身體力量而安住。或者由於避免填滿腹部直至飽足而無睡眠樂、入息樂、懈怠樂等而無過。由於減少四五口量的食物而能適應四威儀而安住。因為這樣說： "少吃四五口，然後飲清水； 足夠比丘住，為修行精進。"（長老偈983；彌林陀問經6）

5.10);

Ettāvatā ca payojanapariggaho, majjhimā ca paṭipadā dīpitā hoti. Yātrā ca me bhavissatīti payojanapariggahadīpanā. Yātrā hi naṃ āhārūpayogaṃ payojeti. Dhammikasukhāpariccāgahetuko phāsuvihāro majjhimā paṭipadā antadvayaparivajjanato.

Senāsananti senañca āsanañca. Yattha vihārādike seti nipajjati āsati nisīdati, taṃ senāsanaṃ. Utuparissayavinodanappaṭisallānārāmatthanti utuyeva parisahanaṭṭhena parissayo sarīrābādhacittavikkhepakaro, tassa vinodanatthaṃ, anuppannassa anuppādanatthaṃ, uppannassa vūpasamanatthañcāti attho. Atha vā yathāvutto utu ca sīhabyagghādipākaṭaparissayo ca rāgadosādipaṭicchannaparissayo ca utuparissayo, tassa vinodanatthañceva ekībhāvaphāsukatthañca. Cīvarappaṭisevane hirīkopīnappaṭicchādanaṃ viya taṃ niyatapayojananti puna 『『yāvadevā』』ti vuttaṃ.

Gilānapaccayabhesajjaparikkhāranti rogassa paccanīkappavattiyā gilānapaccayo, tato eva bhisakkassa anuññātavatthutāya bhesajjaṃ, jīvitassa parivārasambhārabhāvehi parikkhāro cāti gilānapaccayabhesajjaparikkhāro, taṃ. Veyyābādhikānanti veyyābādhato dhātukkhobhato ca taṃnibbattakuṭṭhagaṇḍapīḷakādirogato uppannānaṃ. Vedanānanti dukkhavedanānaṃ. Abyābajjhaparamatāyāti niddukkhaparamabhāvāya. Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti, tāva paṭisevāmīti yojanā. Evamettha saṅkhepeneva pāḷivaṇṇanā veditabbā. Navavedanuppādatopīti na kevalaṃ āyatiṃ eva vipākapariḷāhā , atha kho atibhojanapaccayā alaṃsāṭakādīnaṃ viya navavedanuppādatopi veditabbā.

Kammaṭṭhānikassa calanaṃ nāma kammaṭṭhānapariccāgoti āha 『『calati kampati kammaṭṭhānaṃ vijahatī』』ti. 『『Khamo hoti sītassa uṇhassā』』ti ettha ca lomasanāgattherassa vatthu kathetabbaṃ. Thero kira cetiyapabbate piyaṅguguhāya padhānaghare viharanto antaraṭṭhake himapātasamaye lokantarikanirayaṃ paccavekkhitvā kammaṭṭhānaṃ avijahantova abbhokāse vītināmesi. Gimhasamaye ca pacchābhattaṃ bahicaṅkame kammaṭṭhānaṃ manasikaroto sedāpissa kacchehi muccanti. Atha naṃ antevāsiko āha – 『『idha, bhante, nisīdatha, sītalo okāso』』ti. Thero 『『uṇhabhayenevamhi, āvuso, idha nisinno』』ti avīcimahānirayaṃ paccavekkhitvā nisīdiyeva. Uṇhanti cettha aggisantāpova veditabbo sūriyasantāpassa parato vuccamānattā. Sūriyasantāpavasena panetaṃ vatthu vuttaṃ.

我來為您直譯這段巴利文： 5.10）; 至此說明了目的的攝受和中道。"我將有存續"是顯示目的的攝受。因為存續促使他受用食物。由於不捨棄如法的安樂而安住是中道，因為避免兩個極端。 "臥坐具"即臥具和坐具。在精舍等處臥下、躺下、坐下、安坐的地方，那就是臥坐具。"爲了避免氣候的危險和獨處的喜樂"，氣候本身以障礙的意義為危險，能造成身體損害和心散亂，爲了避免它，爲了使未生起的不生起，爲了使已生起的平息，這是其意。或者如前所說的氣候和獅子、虎等明顯的危險以及貪、嗔等隱藏的危險為氣候危險，爲了避免它和爲了獨處的安樂。如同受用衣服遮蔽羞處是必要目的，所以再說"正好"。 "病人所需藥品資具"，與病相對抗的是病人所需，由此為醫生所允許的物品是藥品，以資助生命的資具之義為資具，即病人所需藥品資具。"已生起的"即由於病和界的擾動而生起的麻風、瘡、癤等病所生起的。"諸受"即諸苦受。"爲了無惱害的最上狀態"即爲了無苦的最上狀態。直到那苦完全斷除之前，我都受用，這是其結構。如是在此應當簡要理解經文的解釋。"從新受生起"，不僅是未來的果報熱惱，而且也應當理解如過量食用等會像充分飽食等一樣生起新受。 修習業處者的動搖即是捨棄業處，所以說"動搖、震動、捨棄業處"。在"他能忍受寒冷和炎熱"中，應當講述羅摩薩那伽長老的故事。據說長老住在支提山（現在斯里蘭卡的米欣塔萊）的必央古石窟的精進房時，在冬季中雪落時，觀察世界間隙地獄，不捨棄業處而在露地度過。在熱季午後在外經行作意業處時，汗從他的腋下流下。那時弟子對他說："尊者，請坐在這裡，這是涼爽的地方。"長老說："賢友，我正是因為怕熱才坐在這裡"，觀察阿鼻大地獄而繼續坐著。這裡的"熱"應當理解為火熱，因為太陽的熱在後面說。但是這個故事是依太陽的熱而說的。

Yo ca dve tayo vāre bhattaṃ vā pānīyaṃ vā alabhamānopi anamatagge saṃsāre attano pettivisayūpapattiṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva. Ḍaṃsamakasavātātapasamphassehi phuṭṭho cepi tiracchānūpapattiṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva. Sarīsapasamphassena phuṭṭho cāpi anamatagge saṃsāre sīhabyagghādimukhesu anekavāraṃ parivattitapubbabhāvaṃ paccavekkhitvā avedhanto kammaṭṭhānaṃ na vijahatiyeva padhāniyatthero viya, ayaṃ 『『khamo jighacchāya…pe… sarīsapasamphassāna』』nti veditabbo. Theraṃ kira khaṇḍacelavihāre kaṇikārapadhāniyaghare ariyavaṃsadhammaṃ suṇantaññeva ghoraviso sappo ḍaṃsi. Thero jānitvāpi pasannacitto nisinno dhammaṃyeva suṇāti, visavego thaddho ahosi. Thero upasampadamāḷaṃ ādiṃ katvā sīlaṃ paccavekkhitvā 『『visuddhasīlomhī』』ti pītiṃ uppādesi, saha pītuppādā visaṃ nivattitvā pathaviṃ pāvisi. Thero tattheva cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.

Yo pana akkosavasena durutte duruttattāyeva ca durāgate api antimavatthusaññite vacanapathe sutvā khantiguṇaṃyeva paccavekkhitvā na vedhati dīghabhāṇakaabhayatthero viya, ayaṃ 『『khamo duruttānaṃ durāgatānaṃ vacanapathāna』』nti veditabbo. Thero kira paccayasantosabhāvanārāmatāya mahāariyavaṃsappaṭipadaṃ kathesi, sabbo mahāgāmo āgacchati, therassa mahāsakkāro uppajji. Taṃ aññataro mahāthero adhivāsetuṃ asakkonto 『『dīghabhāṇako 『ariyavaṃsaṃ kathemī』ti sabbarattiṃ kolāhalaṃ karotī』』tiādīhi akkosi. Ubhopi ca attano attano vihāraṃ gacchantā gāvutamattaṃ ekapathena agamaṃsu. Sakalagāvutampi so taṃ akkosiyeva. Tato yattha dvinnaṃ vihārānaṃ maggo bhijjati, tattha ṭhatvā dīghabhāṇakatthero taṃ vanditvā 『『eso, bhante, tumhākaṃ maggo』』ti āha. So assuṇanto viya agamāsi. Theropi vihāraṃ gantvā pāde pakkhāletvā nisīdi. Tamenaṃ antevāsiko 『『kiṃ, bhante, sakalagāvutaṃ paribhāsantaṃ na kiñci avocutthā』』ti āha. Thero 『『khantiyevāvuso, mayhaṃ bhāro, na akkhanti, ekapaduddhārepi kammaṭṭhānaviyogaṃ na passāmī』』ti āha.

Vacanameva tadatthaṃ ñāpetukāmānañca patho upāyoti āha 『『vacanameva vacanapatho』』ti. Asukhaṭṭhena vā tibbā. Yañhi na sukhaṃ, taṃ aniṭṭhaṃ tibbanti vuccati. Adhivāsakajātiko hotīti yathāvuttavedanānaṃ adhivāsakasabhāvo hoti. Cittalapabbate padhāniyattherassa kira rattiṃ padhānena vītināmetvā ṭhitassa udaravāto uppajjati. So taṃ adhivāsetuṃ asakkonto āvattati parivattati. Tamenaṃ caṅkamanapasse ṭhito piṇḍapātiyatthero āha – 『『āvuso, pabbajito nāma adhivāsanasīlo hotī』』ti. So 『『sādhu, bhante』』ti adhivāsetvā niccalo sayi. Vāto nābhito yāva hadayaṃ phālesi. Thero vedanaṃ vikkhambhetvā vipassanto muhuttena anāgāmī hutvā parinibbāyi. Evaṃ sabbatthāti 『『uṇhena phuṭṭhassa sītaṃ patthayato』』tiādinā sabbattha uṇhādinimittaṃ kāmāsavuppatti veditabbā. Natthi sugatibhave sītaṃ vā uṇhaṃ vāti aniṭṭhaṃ sītaṃ vā uṇhaṃ vā natthīti adhippāyo. Attaggāhe sati attaniyaggāhoti āha 『『mayhaṃ sītaṃ uṇhanti gāho diṭṭhāsavo』』ti.

我來為您直譯這段巴利文： 即使兩三次得不到飯食或飲水，也觀察在無始輪迴中自己曾生為餓鬼，不動搖而不捨棄業處。即使被蚊蟲、風吹、日曬等接觸，也觀察投生為畜生，不動搖而不捨棄業處。即使被爬行動物接觸，也觀察在無始輪迴中曾多次轉生在獅子、虎等口中，不動搖而不捨棄業處，就像精進長老一樣，這應當理解為"能忍受飢餓...乃至爬行動物的接觸"。據說長老在殘布精舍的迦尼迦羅精進房聽聞聖種法時，劇毒蛇咬了他。長老雖然知道，但仍心平氣和地坐著只是聽法，毒性變得僵硬。長老從戒壇開始觀察戒，生起"我的戒清凈"的喜悅，與喜悅生起同時毒液退卻進入地下。長老就在那裡獲得心一境性，增長觀智，證得阿羅漢果。 若有人因辱罵而說粗惡語，以及因粗惡而來到最後事的語路，聞已只觀察忍辱功德而不動搖，如長誦長老阿跋耶一樣，這應當理解為"能忍受粗惡語和粗惡來的語路"。據說長老因知足於資具和喜樂修習而說大聖種行道，整個大村的人都來，長老獲得大供養。某位大長老不能忍受，以"長誦者說'我說聖種'而整夜喧鬧"等話辱罵他。兩人各自回自己的精舍時，同路走了一伽符（約3公里）。整個伽符路程他都在罵。然後在兩個精舍的道路分岔處，長誦長老向他禮拜說："尊者，這是您的路。"他像沒聽見一樣走了。長老也回到精舍，洗足後坐下。弟子問他："尊者，整個伽符路程他都在辱罵，您為什麼什麼都不說？"長老說："賢友，忍辱是我的責任，不是不忍，即使抬起一步我也看不到與業處分離。" 說"語言即是語路"是因為語言是想要表達那個意思的人們的途徑方法。或者以不樂的意義為"劇烈"。因為不樂的就稱為不悅意、劇烈。"具有忍耐的本性"即有忍受如前所說諸受的自性。據說支多羅山（現在斯里蘭卡的西塔拉山）的精進長老夜晚精進而住時，腹部風病生起。他不能忍受而翻來覆去。站在經行道旁的托缽長老對他說："賢友，出家人應當具有忍耐的性質。"他說："善哉，尊者"而忍受，不動地躺著。風從臍部直至心臟裂開。長老抑制痛受，修觀不久成為不還，般涅槃。如是一切處，即應當理解"被熱觸時希望冷"等一切處由熱等因緣而生起欲漏。"善趣中沒有冷或熱"即意為沒有不悅意的冷或熱。有我執時有我所執，所以說"執著'我的冷熱'是見漏"。

Ahaṃ samaṇoti 『『ahaṃ samaṇo, kiṃ mama jīvitena vā maraṇena vā』』ti evaṃ cintetvāti adhippāyo. Paccavekkhitvāti gāmappavesappayojanādiñca paccavekkhitvā. Paṭikkamatīti hatthiādīnaṃ samīpagamanato apakkamati. Ṭhāyanti etthāti ṭhānaṃ, kaṇṭakānaṃ ṭhānaṃ kaṇṭakaṭṭhānaṃ, yattha kaṇṭakāni santi, taṃ okāsanti vuttaṃ hoti. Amanussaduṭṭhānīti amanussasañcārena dūsitāni, saparissayānīti attho. Aniyatavatthubhūtanti aniyatasikkhāpadassa kāraṇabhūtaṃ. Vesiyādibhedatoti vesiyāvidhavāthullakumārikāpaṇḍakapānāgārabhikkhunibhedato. Samānanti samaṃ, avisamanti attho. Akāsi vāti tādisaṃ anācāraṃ akāsi vā. Sīlasaṃvarasaṅkhātenāti kathaṃ parivajjanaṃ sīlaṃ? Anāsanaparivajjanena hi anācāraparivajjanaṃ vuttaṃ. Anācārāgocaraparivajjanaṃ cārittasīlatāya sīlasaṃvaro. Tathā hi bhagavatā 『『pātimokkhasaṃvarasaṃvuto viharatī』』ti (vibha. 508) sīlasaṃvaravibhajane ācāragocarasampattiṃ dassentena 『『atthi anācāro, atthi agocaro』』tiādinā (vibha. 513-514) ācāragocarā vibhajitvā dassitā. 『『Caṇḍaṃ hatthiṃ parivajjetī』』ti vacanato hatthiādiparivajjanampi bhagavato vacanānuṭṭhānanti katvā ācārasīlamevāti veditabbaṃ.

Itipīti imināpi kāraṇena ayonisomanasikārasamuṭṭhitattāpi, lobhādisahagatattāpi, kusalappaṭipakkhatopītiādīhi kāraṇehi ayaṃ vitakko akusaloti attho. Iminā nayena sāvajjotiādīsupi attho veditabbo. Ettha ca akusalotiādinā diṭṭhadhammikaṃ kāmavitakkassa ādīnavaṃ dasseti, dukkhavipākoti iminā samparāyikaṃ. Attabyābādhāya saṃvattatītiādīsupi imināva nayena ādīnavavibhāvanā veditabbā. Uppannassa kāmavitakkassa anadhivāsanaṃ nāma puna tādisassa anuppādanaṃ. Taṃ panassa pahānaṃ vinodanaṃ byantikaraṇaṃ anabhāvagamananti ca vattuṃ vaṭṭatīti pāḷiyaṃ – 『『uppannaṃ kāmavitakkaṃ nādhivāsetī』』ti vatvā 『『pajahatī』』tiādi vuttanti tamatthaṃ dassento 『『anadhivāsento kiṃ karotī』』tiādimāha. Pahānañcettha vikkhambhanameva, na samucchedoti dassetuṃ 『『vinodetī』』tiādi vuttanti vikkhambhanavaseneva attho dassito. Uppannuppanneti tesaṃ pāpavitakkānaṃ uppādāvatthāgahaṇaṃ vā kataṃ siyā anavasesaggahaṇaṃ vā. Tesu paṭhamaṃ sandhāyāha 『『uppannamatte』』ti, sampatijāteti attho. Anavasesaggahaṇaṃ byāpanicchāyaṃ hotīti dassetuṃ 『『satakkhattumpi uppannuppanne』』ti vuttaṃ.

Ñātivitakkoti 『『amhākaṃ ñātayo sukhajīvino sampattiyuttā』』tiādinā gehassitapemavasena ñātake ārabbha uppannavitakko. Janapadavitakkoti 『『amhākaṃ janapado subhikkho sampannasasso ramaṇīyo』』tiādinā gehassitapemavasena janapadaṃ ārabbha uppannavitakko. Ukkuṭikappadhānādīhi dukkhe nijjiṇṇe samparāye sattā sukhī honti amarāti dukkarakārikāya paṭisaṃyutto amaratthāya vitakko. Taṃ vā ārabbha amarāvikkhepadiṭṭhisahagato amaro ca so vitakko cāti amarāvitakko. Parānuddayatāpaṭisaṃyuttoti paresu upaṭṭhākādīsu sahananditādivasena pavatto anuddayatāpatirūpako gehassitapemappaṭisaṃyutto vitakko. Lābhasakkārasilokappaṭisaṃyuttoti cīvarādilābhena ca sakkārena ca kittisaddena ca ārammaṇakaraṇavasena paṭisaṃyutto. Anavaññattippaṭisaṃyuttoti 『『aho vata maṃ pare na avajāneyyuṃ, na heṭṭhā katvā maññeyyuṃ, pāsāṇacchattaṃ viya garuṃ kareyyu』』nti uppannavitakko.

我來為您直譯這段巴利文： "我是沙門"即意為這樣思考："我是沙門，我的生死有什麼關係？"。"觀察"即觀察進入村莊的目的等。"退避"即從大象等的靠近處離開。"處"即所住處，刺的處所為刺處，即有刺的地方，是說那個場所。"非人所污"即被非人出沒而污染，意為有危險。"成為不定事"即成為不定學處的原因。"以妓女等區分"即以妓女、寡婦、壯年少女、黃門、酒館、比丘尼等區分。"平等"即平等，意為不偏差。"或做"即或做那樣的非行。"以所謂戒防護"即如何避免是戒？因為以避免不適當座位而說避免非行。避免非行處是行戒性的戒防護。如是世尊在"住于防護別解脫律儀"的戒防護分別中顯示行處圓滿，以"有非行，有非行處"等分別顯示諸行處。因為說"應避開兇惡象"，避開象等也是實行世尊的教導，所以應當理解為行戒。 "如是"即以此因緣，因為從不如理作意生起，因為與貪等相應，因為與善法相違等因緣，這個尋是不善，這是其意。以此方式也應當理解"有過"等的意思。這裡以"不善"等顯示欲尋現法的過患，以"苦報"顯示來世的過患。在"導向自害"等中也應當以此方式理解過患的顯示。不容忍已生起的欲尋即是使如此的不再生起。而它的舍斷、驅除、滅盡、趨向非有是適合說的，所以在經中說"不容忍已生起的欲尋"后說"舍斷"等，為顯示那個意思而說"不容忍時做什麼"等。這裡舍斷只是鎮伏，不是斷根，為顯示這點而說"驅除"等，只是依鎮伏而顯示意思。"一再生起"或是取那些惡尋的生起狀態，或是取無餘。關於前者說"剛生起時"，意為剛剛生起。取無餘是在希望遍滿時，為顯示這點而說"即使生起百次"。 "親戚尋"即"我們的親戚生活安樂具足富裕"等，以在家愛著的方式緣親戚而生起的尋。"國土尋"即"我們的國土豐饒、穀物豐盛、可愛"等，以在家愛著的方式緣國土而生起的尋。以蹲踞精進等苦行克服痛苦后，來世眾生快樂不死的，與苦行相應為不死而起的尋。或者緣那個而起的與不死散亂見相應，既是不死也是尋，故為不死尋。"與憐憫他人相應"即對他人如侍者等以隨喜等方式進行的似憐憫的與在家愛著相應的尋。"與利養、恭敬、稱讚相應"即與衣服等利養、恭敬和讚譽聲以作為所緣的方式相應。"與不輕視相應"即"啊！愿他人不輕視我，不輕蔑我，而像石傘一樣尊重我"而生起的尋。

Kāmavitakko kāmasaṅkappanasabhāvato kāmāsavappattiyā sātisayattā ca kāmanākāroti āha 『『kāmavitakko panettha kāmāsavo』』ti. Tabbisesoti kāmāsavaviseso bhavasabhāvattāti adhippāyo. Kāmavitakkādike vinodeti attano santānato nīharati etenāti vinodanaṃ, vīriyanti āha 『『vīriyasaṃvarasaṅkhātena vinodanenā』』ti.

『『Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiyo paripūrentī』』ti vacanato vijjāvimuttīnaṃ anadhigamo tato ca sakalavaṭṭadukkhānativatti abhāvanāya ādīnavo. Vuttavipariyāyena bhagavato orasaputtabhāvādivasena ca bhāvanāya ānisaṃso veditabbo. Thomentoti āsavapahānassa dukkarattā tāya eva dukkarakiriyāya taṃ abhitthavanto. Saṃvareneva pahīnāti saṃvarena pahīnā eva. Tena vuttaṃ 『『na appahīnesuyeva pahīnasaññī』』ti.

Āsavasuttavaṇṇanā niṭṭhitā.

1. Dārukammikasuttavaṇṇanā

2. Pañcame puttasambādhasayananti puttehi sambādhasayanaṃ. Ettha puttasīsena dārapariggahaṃ puttadāresu uppilo viya. Tena tesaṃ rogādihetu sokābhibhavena ca cittassa saṃkiliṭṭhataṃ dasseti. Kāmabhogināti iminā pana rāgābhibhavanti. Ubhayenapi vikkhittacittataṃ dasseti. Kāsikacandananti ujjalacandanaṃ. Taṃ kira vaṇṇavisesasamujjalaṃ hoti pabhassaraṃ, tadatthameva naṃ saṇhataraṃ karonti. Tenevāha 『『saṇhacandana』』nti , kāsikavatthañca candanañcāti attho. Mālāgandhavilepananti vaṇṇasobhatthañceva sugandhabhāvatthañca mālaṃ, sugandhabhāvatthāya gandhaṃ, chavirāgakaraṇatthañceva subhatthañca vilepanaṃ dhārentena. Jātarūparajatanti suvaṇṇañceva avasiṭṭhadhanañca sādiyantena. Sabbenapi kāmesu abhigiddhabhāvameva pakāseti.

Dārukammikasuttavaṇṇanā niṭṭhitā.

1. Hatthisāriputtasuttavaṇṇanā

2. Chaṭṭhe hatthiṃ sāretīti hatthisārī, tassa puttoti hatthisāriputto. So kira sāvatthiyaṃ hatthiācariyassa putto bhagavato santike pabbajitvā tīṇi piṭakāni uggahetvā sukhumesu khandhadhātuāyatanādīsu atthantaresu kusalo ahosi. Tena vuttaṃ – 『『therānaṃ bhikkhūnaṃ abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātetī』』ti. Tattha antarantarā kathaṃ opātetīti therehi vuccamānassa kathāpabandhassa antare antare attano kathaṃ pavesetīti attho. Pañcahi saṃsaggehīti savanasaṃsaggo, dassanasaṃsaggo, samullāpasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti imehi pañcahi saṃsaggehi. Kiṭṭhakhādakoti kiṭṭhaṭṭhāne uppannasassañhi kiṭṭhanti vuttaṃ kāraṇūpacārena. Sippiyo suttiyo. Sambukāti saṅkhamāha.

Gihibhāve vaṇṇaṃ kathesīti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 欲尋因為有欲思維的自性，且因為超勝地導向欲漏，所以是欲相，因此說"這裡的欲尋是欲漏"。"其特相"即意為是欲漏的特相因為有有的自性。以此驅除欲尋等，從自己的相續中除去，所以是驅除，即精進，因此說"以所謂精進防護的驅除"。 因說"七覺支已修習、多作，圓滿明與解脫"，所以不證得明與解脫，因此不超越一切輪迴苦是不修習的過患。應當以所說的相反方式和依世尊親生子等方式理解修習的功德。"讚歎"即因為斷漏的困難，以那個困難行為而讚賞它。"已由防護斷"即已由防護而斷。因此說"不是對未斷的認為已斷"。 漏經註釋完畢。 5. 木工經註釋 第五經中"子眾擁擠的床"即被子女擁擠的床。這裡以子為首表示妻子的攝受，如對子女的壓迫。以此顯示因他們的病等原因而為憂愁壓倒及心的污染。"享受欲"則以此顯示被貪慾壓倒。以兩者都顯示心的散亂。"迦尸栴檀"即光亮的檀香。據說它因特殊顏色而光亮閃耀，為此目的而使它更細膩。因此說"細膩的檀香"，即迦屍衣和檀香的意思。"花鬘、香、塗油"即爲了顏色美麗和香氣而持用花鬘，爲了香氣而持用香，爲了使膚色美麗和莊嚴而持用塗油。"金銀"即受用黃金和其餘財物。以一切顯示對欲的貪著。 木工經註釋完畢。 6. 象師舍利弗經註釋 第六經中"驅象"為象師，其子為象師舍利弗。據說他是舍衛城（現在印度北方邦斯拉瓦斯蒂遺址）象師之子，在世尊處出家後學習三藏，善巧于蘊、界、處等微細的種種義理。因此說："在諸長老比丘談論阿毗達摩時，他不時插入談話。"其中"不時插入談話"意為在長老們所說的談話流程中間不時插入自己的談話。"以五種交往"即聞交往、見交往、談話交往、共享交往、身交往，這五種交往。"食稻者"即在稻田處生長的穀物，以因緣的假說稱為稻。"蛤"是牡蠣。"螺"是指海螺。 "說在家生活的功德"即（

1.422) kassapasammāsambuddhassa kira sāsane dve sahāyakā ahesuṃ, aññamaññaṃ samaggā ekatova sajjhāyanti. Tesu eko anabhirato gihibhāve cittaṃ uppādetvā itarassa ārocesi. So gihibhāve ādīnavaṃ, pabbajjāya ānisaṃsaṃ dassetvā ovadi. So taṃ sutvā abhiramitvā puna ekadivasaṃ tādise citte uppanne taṃ etadavoca – 『『mayhaṃ, āvuso, evarūpaṃ cittaṃ uppajjati, imāhaṃ pattacīvaraṃ tuyhaṃ dassāmī』』ti. So pattacīvaralobhena tassa gihibhāve ānisaṃsaṃ dassetvā pabbajjāya ādīnavaṃ kathesi. Tassa taṃ sutvāva gihibhāvato cittaṃ nivattetvā pabbajjāyameva abhirami. Evamesa tadā sīlavantassa bhikkhuno gihibhāve ānisaṃsakathāya kathitattā idāni cha vāre vibbhamitvā sattamavāre pabbajitvā mahāmoggallānassa mahākoṭṭhikattherassa ca abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opātesi. Atha naṃ mahākoṭṭhikatthero apasādesi. So mahāsāvakassa kathite patiṭṭhātuṃ asakkonto vibbhamitvā gihi jāto. Poṭṭhapādassa panāyaṃ gihisahāyako ahosi, tasmā vibbhamitvā dvīhatīhaccayena poṭṭhapādassa santikaṃ gato. Atha naṃ so disvā – 『『samma, kiṃ tayā kataṃ, evarūpassa nāma satthu sāsanā apasakkantosi, ehi pabbajituṃ dāni te vaṭṭatī』』ti taṃ gahetvā bhagavato santikaṃ agamāsi. Tasmiṃ ṭhāne pabbajitvā arahattaṃ pāpuṇi. Tena vuttaṃ 『『sattame vāre pabbajitvā arahattaṃ pāpuṇī』』ti.

Hatthisāriputtasuttavaṇṇanā niṭṭhitā.

1. Majjhesuttavaṇṇanā

2. Sattame mantāti ya-kāralopena niddeso, karaṇatthe vā etaṃ paccattavacanaṃ. Tenāha 『『tāya ubho ante viditvā』』ti. Phassavasena nibbattattāti dvayadvayasamāpattiyaṃ aññamaññaṃ samphassavasena nibbattattā, 『『phassapaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jātī』』ti iminā cānukkamena phassasamuṭṭhānattā imassa kāyassa phassavasena nibbattattāti vuttaṃ. Eko antoti ettha ayaṃ anta-saddo antaabbhantaramariyādalāmakaabhāvakoṭṭhāsapadapūraṇasamīpādīsu dissati. 『『Antapūro udarapūro』』tiādīsu (su. ni. 197) hi ante antasaddo. 『『Caranti loke parivārachannā anto asuddhā, bahi sobhamānā』』tiādīsu (saṃ. ni. 1.122) abbhantare. 『『Kāyabandhanassa anto jīrati (cūḷava. 278) sā haritantaṃ vā panthantaṃ vā selantaṃ vā udakantaṃ vā』』tiādīsu (ma. ni. 1.304) mariyādāyaṃ. 『『Antamidaṃ, bhikkhave, jīvikāna』』ntiādīsu (saṃ. ni. 3.80; itivu. 91) lāmake. 『『Esevanto dukkhassā』』tiādīsu (ma. ni. 3.393; saṃ. ni. 2.51) abhāve. Sabbapaccayasaṅkhayo hi dukkhassa abhāvo koṭītipi vuccati. 『『Tayo antā』』tiādīsu (dī. ni. 3.305) koṭṭhāse. 『『Iṅgha tāva suttantaṃ vā gāthāyo vā abhidhammaṃ vā pariyāpuṇassu, suttante okāsaṃ kārāpetvā』』ti (pāci. 442) ca ādīsu padapūraṇe. 『『Gāmantaṃ vā osaṭo (pārā. 409-410; cūḷava. 343) gāmantasenāsana』』ntiādīsu (pārā. aṭṭha. 2.410) samīpe. Svāyamidha koṭṭhāse vattatīti ayameko koṭṭhāsoti.

Santo paramatthato vijjamāno dhammasamūhoti sakkāyo, pañcupādānakkhandhā. Tenāha 『『tebhūmakavaṭṭa』』nti. Sesamettha suviññeyyameva.

Majjhesuttavaṇṇanā niṭṭhitā.

1. Purisindriyañāṇasuttavaṇṇanā

我來為您直譯這段巴利文： 1.422) 據說在迦葉正等覺佛的教法中有兩個同伴，彼此和睦，一起學習。其中一人對在家生活不滿而生起心，告訴另一人。他顯示在家生活的過患、出家的功德而勸導。他聽后歡喜，後來有一天又生起這樣的心時對他這樣說："賢友，我生起這樣的心，我要把這缽和衣給你。"他因貪求缽衣而向他顯示在家生活的功德，訴說出家的過患。他一聽就從在家生活轉回心，只歡喜于出家。如是他當時因為對持戒比丘說在家生活的功德，現在六次還俗，第七次出家時在大目犍連和大拘絺羅長老談論阿毗達摩時不時插入談話。那時大拘絺羅長老呵責他。他不能安住于大聲聞所說的，還俗成為在家人。他是弗塔婆的在家友人，所以還俗后兩三天就去見弗塔婆。那時他見他說："朋友，你做了什麼，從如此導師的教法中退出，來吧，現在你應當出家"，帶他去見世尊。在那地方出家后證得阿羅漢果。因此說"第七次出家后證得阿羅漢果"。 象師舍利弗經註釋完畢。 7. 中間經註釋 第七經中"知"是省略ya音的詞形，或者這是具格的主格語。因此說"由它知兩端"。"因從觸而生"即因為在兩種兩種之定中從相互接觸而生起，以"緣觸有愛，緣愛有取，緣取有有，緣有有生"這樣的次第，因為這個身體從觸而生起，所以說因從觸而生。"一端"，這裡的端字見於邊際、內部、界限、卑劣、部分、填充詞、附近等處。如"裝滿邊際，裝滿腹部"等中是邊際義。"在世間隱藏行走，內不凈而外美麗"等中是內部義。"腰帶的邊磨損，或草地的邊，或路的邊，或石的邊，或水的邊"等中是界限義。"諸比丘，這是生計的最下"等中是卑劣義。"這是苦的邊際"等中是非有義。因為一切因緣的滅盡是苦的非有，也稱為邊際。"三邊"等中是部分義。"來吧，先學習經、偈頌或阿毗達摩，在經中作機會"等中是填充詞義。"進入村邊，村邊住處"等中是附近義。它在這裡用於部分義，即這是一部分。 "有身"即真實存在的法聚，即五取蘊。因此說"三界輪迴"。這裡其餘的很容易理解。 中間經註釋完畢。 8. 知男根經註釋；

1. Aṭṭhame nibbattivasena apāyasaṃvattaniyena vā kammunā apāyesu niyuttoti āpāyiko nerayikoti etthāpi eseva nayo. Avīcimhi uppajjitvā tattha āyukappasaññitaṃ antarakappaṃ tiṭṭhatīti kappaṭṭho. Nirayūpapattipariharaṇavasena tikicchituṃ asakkuṇeyyoti atekiccho. Akhaṇḍānīti ekadesenapi akhaṇḍitāni. Bhinnakālato paṭṭhāya bījaṃ bījatthāya na upakappati. Apūtīnīti udakatemanena apūtikāni. Pūtikañhi bījaṃ bījatthāya na upakappati. Avātātapahatānīti vātena ca ātapena ca na hatāni nirojataṃ na pāpitāni. Nirojañhi kasaṭaṃ bījaṃ bījatthāya na upakappati. 『『Sārādānī』』ti vattabbe ā-kārassa rassattaṃ katvā pāḷiyaṃ 『『sāradānī』』ti vuttanti āha 『『sārādānī』』ti. Taṇḍulasārassa ādānato sārādāni, gahitasārāni patiṭṭhitasārāni. Nissarañhi bījaṃ bījatthāya na upakappati. Sukhasayitānīti cattāro māse koṭṭhe pakkhittaniyāmeneva sukhasayitāni suṭṭhu sannicitāni. Maṇḍakhetteti ūsakhārādidosehi aviddhaste sārakkhette. Abhidoti abhi-saddena samānatthanipātapadanti āha 『『abhiaḍḍharatta』』nti. Natthi etassa bhidāti vā abhido. 『『Abhidaṃ aḍḍharatta』』nti vattabbe upayogatthe paccattavacanaṃ. Aḍḍharattanti ca accantasaṃyogavacanaṃ, bhummatthe vā. Tasmā abhido aḍḍharattanti abhinne aḍḍharattasamayeti attho. Puṇṇamāsiyañhi gaganamajjhassa purato vā pacchato vā cande ṭhite aḍḍharattasamayo bhinno nāma hoti, majjhe eva pana ṭhite abhinno nāma.

Suppabuddhasunakkhattādayoti ettha (dha. pa. aṭṭha. 2.127 suppabuddhasakyavatthu) suppabuddho kira sākiyo 『『mama dhītaraṃ chaḍḍetvā nikkhanto, mama puttaṃ pabbājetvā tassa veriṭṭhāne ṭhito cā』』ti imehi dvīhi kāraṇehi satthari āghātaṃ bandhitvā ekadivasaṃ 『『na dāni nimantitaṭṭhānaṃ gantvā bhuñjituṃ dassāmī』』ti gamanamaggaṃ pidahitvā antaravīthiyaṃ suraṃ pivanto nisīdi. Athassa satthari bhikkhusaṅghaparivute taṃ ṭhānaṃ āgate 『『satthā āgato』』ti ārocesuṃ. So āha – 『『purato gacchāti tassa vadetha, nāyaṃ mayā mahallakataro, nāssa maggaṃ dassāmī』』ti. Punappunaṃ vuccamānopi tatheva nisīdi. Satthā mātulassa santikā maggaṃ alabhitvā tatova nivatti. Sopi carapurisaṃ pesesi – 『『gaccha tassa kathaṃ sutvā ehī』』ti. Satthāpi nivattanto sitaṃ katvā ānandattherena – 『『ko nu kho, bhante, sitapātukamme paccayo』』ti puṭṭho āha – 『『passasi, ānanda, suppabuddha』』nti. Passāmi, bhante. Bhāriyaṃ tena kammaṃ kataṃ mādisassa buddhassa maggaṃ adentena, ito sattame divase heṭṭhāpāsāde pāsādamūle pathaviyā pavisissatī』』ti ācikkhi.

Sunakkhattopi (ma. ni. aṭṭha.

我來為您直譯這段巴利文： 第八經中"惡趣者"即因生起的緣故或因導向惡趣的業而投生惡趣者。"地獄者"也是這個道理。"住劫"即生在阿鼻地獄后在那裡住一中劫稱為壽劫。"不可醫治"即因為無法避免地獄投生而不能治療。"未破"即連一部分也未破壞。從破損時起，種子就不適合作為種子。"未腐"即未被水濕而腐爛。因為腐爛的種子不適合作為種子。"未被風日所損"即未被風和陽光所損壞而變得無生氣。因為無生氣的糟粕種子不適合作為種子。"有實"在經中作"sāradāni"是把長音"ā"變短而說的，因此說"sārādāni"。因為取得米的精華而有實，已取得精華，已建立精華。因為無精華的種子不適合作為種子。"善儲存"即如同放入倉庫四個月那樣善加儲存、善加積聚。"肥沃田"即未被堿性等過失破壞的肥沃田地。"正"即與"abhi"字同義的不變詞，因此說"正當半夜"。或"無分裂"為"abhida"。"abhidaṃ aḍḍharatta"中用主格表示賓格。"半夜"是完全結合語或處格。因此"abhido aḍḍharatta"意為未分的半夜時分。因為在滿月時，月亮位於天空中央的前面或後面時，半夜時分稱為分裂，只有在正中時稱為未分。 "善覺、善宿等"中，據說善覺釋迦人（此處見法句經註釋2.127善覺釋迦故事）因為"他拋棄我的女兒而離去，讓我的兒子出家而站在與他為敵的立場"這兩個原因對導師懷恨，有一天想"現在我不讓他去受邀請處吃飯"，堵住去路在街中喝酒而坐。那時導師被比丘僧團圍繞來到那地方時，他們告訴他"導師來了"。他說："告訴他往前走，他不比我年長，我不給他讓路。"即使一再告訴他也仍然這樣坐著。導師從舅父處得不到道路就從那裡返回。他也派了密探說："去聽他說什麼話回來。"導師在返回時微笑，被阿難長老問："尊者，露出微笑的因緣是什麼？"說："阿難，你看見善覺嗎？""看見，尊者。""他做了重大的惡業，不給像我這樣的佛陀讓路，從今天算起第七天他將在下層宮殿的宮殿根部進入地下。"這樣說明。 善宿也（中部註釋;

1.147) pubbe bhagavantaṃ upasaṅkamitvā dibbacakkhuparikammaṃ pucchi. Athassa bhagavā kathesi. So dibbacakkhuṃ nibbattetvā ālokaṃ vaḍḍhetvā olokento devaloke nandanavanacittalatāvanaphārusakavanamissakavanesu dibbasampattiṃ anubhavamāne devaputte ca devadhītaro ca disvā – 『『etesaṃ evarūpāya attabhāvasampattiyā ṭhitānaṃ kira madhuro nu kho saddo bhavissatī』』ti saddaṃ sotukāmo hutvā dasabalaṃ upasaṅkamitvā dibbasotadhātuparikammaṃ pucchi. Bhagavā panassa – 『『dibbasotadhātussa upanissayo natthī』』ti ñatvā parikammaṃ na kathesi. Na hi buddhā yaṃ na bhavissati, tassa parikammaṃ kathenti. So bhagavati āghātaṃ bandhitvā cintesi – 『『ahaṃ samaṇaṃ gotamaṃ paṭhamaṃ dibbacakkhuparikammaṃ pucchiṃ, so mayhaṃ 『sampajjatu vā mā vā sampajjatū』ti kathesi. Ahaṃ pana paccattapurisakārena taṃ nibbattetvā dibbasotadhātuparikammaṃ pucchiṃ, taṃ me na kathesi. Addhā evaṃ hoti 『ayaṃ rājapabbajito dibbacakkhuñāṇaṃ nibbattetvā, dibbasotañāṇaṃ nibbattetvā, cetopariyakammañāṇaṃ nibbattetvā, āsavānaṃ khaye ñāṇaṃ nibbattetvā, mayā samasamo bhavissatī』ti issāmacchariyavasena mayhaṃ na kathetī』』ti bhiyyoso āghātaṃ bandhitvā kāsāyāni chaḍḍetvā gihibhāvaṃ patvāpi na tuṇhībhūto vihāsi. Dasabalaṃ pana asatā tucchena abbhācikkhitvā apāyūpago ahosi. Tampi bhagavā byākāsi. Vuttañhetaṃ – 『『evampi kho, bhaggava, sunakkhatto licchaviputto mayā vuccamāno apakkameva imasmā dhammavinayā, yathā taṃ āpāyiko』』ti (dī. ni. 3.6). Tena vuttaṃ 『『aparepi suppabuddhasunakkhattādayo bhagavatā ñātāvā』』ti. Ādi-saddena kokālikādīnaṃ saṅgaho daṭṭhabbo.

Susīmo paribbājakoti (saṃ. ni. aṭṭha. 2.2.70) evaṃnāmako vedaṅgesu kusalo paṇḍito paribbājako. Aññatitthiyā hi parihīnalābhasakkārasilokā 『『samaṇo gotamo na jātigottādīni ārabbha lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ bandhaṃ bandhitvā deti. Te taṃ uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti. Te tesaṃ pasannānaṃ lābhaṃ upasaṃharanti. Sace mayaṃ yaṃ samaṇo gotamā jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma. Tato etehi lābhitarā bhaveyyāma. Ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī』』ti evaṃ cintetvā 『『susimo paṭibalo』』ti disvā upasaṅkamitvā evamāhaṃsu 『『ehi tvaṃ, āvuso susīma, samaṇe gotame brahmacariyaṃ cara, tvaṃ dhammaṃ pariyāpuṇitvā amhe vāceyyāsi, taṃ mayaṃ dhammaṃ pariyāpuṇitvā gihīnaṃ bhāsissāma, evaṃ mayampi sakkatā bhavissāma garukatā mānitā pūjitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārāna』』nti (saṃ. ni.

我來為您直譯這段巴利文： 1.147) 從前他去見世尊，問天眼的修習方法。那時世尊為他講說。他生起天眼，增長光明，觀看時看見在天界難陀園、雜花園、粗澀園、雜林中享受天界富樂的天子和天女，想："對於處於如此身體富樂的他們,究竟有甜美的聲音嗎？"想要聽聲音，就去見十力者，問天耳界的修習方法。但是世尊知道他"沒有天耳界的近依"，就不講修習方法。因為諸佛對於不會成就的,不講其修習方法。他對世尊懷恨而想："我先問沙門喬達摩天眼的修習方法,他對我說'成就或不成就'就告訴了。我以個人的努力生起它后問天耳界的修習方法,他卻不告訴我。一定是這樣:'這個王族出家者生起天眼智、生起天耳智、生起他心智、生起漏盡智后,會與我平等'，他因嫉妒吝嗇而不告訴我。"更加懷恨,捨棄袈裟成為在家人後也不沉默。他以虛妄不實誹謗十力者而成為趣向惡趣者。世尊也對他作了記說。因為這樣說："婆伽，如是善宿離車子被我如此說時,就從此法律中離去,如同趣向惡趣者。"因此說"又善覺、善宿等被世尊所知"。以"等"字應知攝取罵羅迦等。 "須尸摩遊行者"即（相應部註釋2.2.70）這樣名字的善巧吠陀支分、有智的遊行者。因為其他外道失去利養、恭敬、稱譽,"沙門喬達摩不是依于生姓種族等而獲得最上利養,但他是詩人中最勝者,以最上詩歌為弟子們作偈頜。他們學習后對信眾在近前說的話、隨喜、詠誦等如此等類都說。他們帶來那些信眾的供養。如果我們能知道沙門喬達摩所知的一點,把自己的教義放進去,我們也能對信眾說。這樣我們就會比他們得到更多供養。誰能在沙門喬達摩處出家后很快學習呢？"如是思考後看到"須尸摩有能力",就去對他這樣說："來吧,賢友須尸摩,在沙門喬達摩處修梵行,你學習法后教導我們,我們學習那法後會對在家人說,這樣我們也會受到尊重、恭敬、尊重、供養、獲得衣服、飲食、住處、病人所需藥品資具。"（相應部;;

2.70).

Atha susīmo paribbājako tesaṃ vacanaṃ sampaṭicchitvā yenānando tenupasaṅkami, upasaṅkamitvā pabbajjaṃ yāci. Thero ca taṃ ādāya bhagavantaṃ upasaṅkamitvā etamatthaṃ ārocesi. Bhagavā pana cintesi 『『ayaṃ paribbājako titthiyasamaye 『ahaṃ pāṭiekko satthā』ti paṭijānamāno carati, 『idheva maggabrahmacariyaṃ carituṃ icchāmī』ti kira vadati, kiṃ nu kho mayi pasanno, udāhu mayhaṃ vā mama sāvakānaṃ dhammakathāya pasanno』』ti. Athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā 『『ayaṃ mama sāsane 『dhammaṃ thenessāmī』ti pabbajati, itissa āgamanaṃ aparisuddhaṃ, nipphatti nu kho kīdisā』』ti olokento 『『kiñcāpi 『dhammaṃ thenessāmī』ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī』』ti ñatvā 『『tenahānanda, susīmaṃ pabbājethā』』ti āha. Taṃ sandhāyetaṃ vuttaṃ 『『evaṃ bhagavatā ko ñāto? Susīmo paribbājako』』ti.

Santatimahāmattoti (dha. pa. aṭṭha. 2.141 santatimahāmattavatthu) so kira ekasmiṃ kāle rañño pasenadissa paccantaṃ kupitaṃ vūpasametvā āgato. Athassa rājā tuṭṭho satta divasāni rajjaṃ datvā ekaṃ naccagītakusalaṃ itthiṃ adāsi. So satta divasāni surāmadamatto hutvā sattame divase sabbālaṅkārappaṭimaṇḍito hatthikkhandhavaragato nahānatitthaṃ gacchanto satthāraṃ piṇḍāya pavisantaṃ dvārantare disvā hatthikkhandhavaragatova sīsaṃ cāletvā vandi. Satthā sitaṃ katvā 『『ko nu kho, bhante, sitapātukaraṇe hetū』』ti ānandattherena puṭṭho sitakāraṇaṃ ācikkhanto āha – 『『passasi, ānanda, santatimahāmattaṃ, ajjeva sabbābharaṇappaṭimaṇḍito mama santikaṃ āgantvā cātuppadikagāthāvasāne arahattaṃ patvā parinibbāyissatī』』ti. Tena vuttaṃ 『『evaṃ ko ñāto bhagavatāti? Santatimahāmatto』』ti.

Purisindriyañāṇasuttavaṇṇanā niṭṭhitā.

1. Nibbedhikasuttavaṇṇanā

2. Navame parihāyati attano phalaṃ pariggahetvā vattati, tassa vā kāraṇabhāvaṃ upagacchatīti pariyāyoti idha kāraṇaṃ vuttanti āha 『『nibbijjhanakāraṇa』』nti.

『『Anujānāmi , bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi』』nti ettha hi paṭalaṭṭho guṇaṭṭho. 『『Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī』』ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. 『『Sataguṇā dakkhiṇā pāṭikaṅkhitabbā』』ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho. 『『Antaṃ antaguṇaṃ (dī. ni. 2.377; ma. ni. 1.110; khu. pā.

我來為您直譯這段巴利文： 2.70) 那時須尸摩遊行者接受他們的話后，去見阿難，去後請求出家。長老帶他去見世尊，告知此事。但世尊思考："這遊行者在外道教中宣稱'我是獨立的導師'而行，現在說'想在這裡修習道梵行'，是對我有信心，還是對我或我的弟子們說法有信心呢？"然後知道他在任何地方都沒有信心，"他在我的教法中是爲了'偷法'而出家，他的來意不清凈，結果會如何呢？"觀察後知道"雖然是爲了'偷法'而出家，但經過幾天努力就會證得阿羅漢"，就說："阿難，那就讓須尸摩出家吧。"關於這點所說"如是誰被世尊所知？須尸摩遊行者"就是這個意思。 "珊諦大臣"（法句經註釋2.141珊諦大臣故事）據說他某時平定波斯匿王的邊境動亂后回來。那時國王歡喜，給他七天的王權和一個善於歌舞的女人。他醉酒七天後，在第七天全身裝飾莊嚴，騎在最上等的象背上去浴場時，在門間看見世尊入城托缽，就在象背上搖頭禮拜。世尊微笑，被阿難長老問"尊者，露出微笑的因緣是什麼？"說明微笑因緣說："阿難，你看見珊諦大臣嗎？今天他全身裝飾莊嚴來到我這裡，在四句偈末證得阿羅漢后將般涅槃。"因此說"如是誰被世尊所知？珊諦大臣。" 知男根經註釋完畢。 9. 抉擇經註釋 第九經中"循環"即保持自己的果而運轉，或趨向其因緣性，因此這裡說"因緣"就是說"抉擇因緣"。 "諸比丘，我允許用新布作雙層僧伽梨"中，"層"義是重疊義。"時光流逝夜晚過去，諸齡階次第離去"中，"階"義是聚集義。"可期待百倍的福報"中，"倍"義是功德義。"腸與腸間"（長部2.377；中部1.110；小誦經;

3.dvattiṃsākāro), kayirā mālāguṇe bahū』』ti (dha. pa. 53) ettha bandhanaṭṭho guṇaṭṭho. Idhāpi esova adhippetoti āha 『『bandhanaṭṭhena guṇā』』ti. Kāmarāgassa saṃyojanassa paccayabhāvena vatthukāmesupi bandhanaṭṭho rāsaṭṭho vā guṇaṭṭho daṭṭhabbo. Cakkhuviññeyyāti vā cakkhuviññāṇataṃdvārikaviññāṇehi jānitabbā. Sotaviññeyyātiādīsupi eseva nayo. Iṭṭhārammaṇabhūtāti sabhāveneva iṭṭhārammaṇajātikā, iṭṭhārammaṇabhāvaṃ vā pattā. Kamanīyāti kāmetabbā. Manavaḍḍhanakāti manoharā. Etena parikappanatopi iṭṭhārammaṇabhāvaṃ saṅgaṇhāti. Piyajātikāti piyāyitabbasabhāvā. Kāmūpasañhitāti kāmarāgena upecca sambandhanīyā sambandhā kātabbā. Tenāha 『『ārammaṇaṃ katvā』』tiādi. Saṅkapparāgoti vā subhādivasena saṅkappitavutthamhi uppannarāgo. Evamettha vatthukāmaṃ paṭikkhipitvā kilesakāmo vutto tasseva vasena tesampi kāmabhāvasiddhito, kilesakāmassapi iṭṭhavedanā diṭṭhādisampayogabhedena pavattiākārabhedena ca atthi vicittakāti tato visesetuṃ 『『citravicitrārammaṇānī』』ti āha, nānappakārāni rūpādiārammaṇānīti attho.

Athettha dhīrā vinayanti chandanti atha etesu ārammaṇesu dhitisampannā paṇḍitā chandarāgaṃ vinayanti.

Tajjātikanti taṃsabhāvaṃ, atthato pana tassa kāmassa anurūpanti vuttaṃ hoti. Puññassa bhāgo puññabhāgo, puññakoṭṭhāso. Tena nibbatto, tattha vā bhavoti puññabhāgiyo. Apuññabhāgiyoti etthāpi eseva nayo. Vipākoyeva vepakkanti āha 『『vohāravipāka』』nti.

Sabbasaṅgāhikāti kusalākusalasādhāraṇā. Saṃvidahanacetanāti sampayuttadhammesu saṃvidahanalakkhaṇā cetanā. Urattāḷinti uraṃ tāḷetvā . Ekapadanti ekapadacitaṃ mantaṃ. Tenāha 『『ekapadamantaṃ vā』』tiādi.

Nibbedhikasuttavaṇṇanā niṭṭhitā.

1. Sīhanādasuttavaṇṇanā

我來為您直譯這段巴利文： 3.三十二相)，以及"製作許多花鬘"(法句經53)中，"鬘"義是繫縛義。這裡也是指這個意思，因此說"以繫縛義為鬘"。對於欲貪結的緣，在欲樂事物中也應知是繫縛義或聚集義。"眼所識"即由眼識及其門識所應知。在"耳所識"等中也是這個道理。"可意所緣"即自性就是可意所緣種類，或達到可意所緣性。"可愛"即應被愛慾。"使意增長"即悅意。由此攝取分別的可意所緣性。"可愛種類"即應被愛好的自性。"與欲相應"即應以欲貪親近結合。因此說"作為所緣"等。"尋思貪"即對於以凈相等方式尋思而住所生起的貪。如是在此否定欲樂事物而說煩惱欲，因為依它而成就它們的欲性，煩惱欲也由於與可意受、見等相應的差別和生起方式的差別而有種種，因此爲了區別而說"種種所緣"，即各種色等所緣的意思。 "於此智者調伏欲"即于這些所緣中具慧的智者調伏欲貪。 "彼種類"即彼自性，但就義說是適合那欲。福分即福德分，福德部分。由此生，或在此有即福分。在"非福分"中也是這個道理。果報即異熟，因此說"言說果報"。 "一切攝"即通於善不善。"支配思"即具有支配相應法相的思。"擊胸"即擊打胸部。"一句"即一句編排的咒語。因此說"一句咒語"等。 抉擇經註釋完畢。 10. 獅子吼經註釋

1. Dasame tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. Nanu cetāni sāvakānampi ekaccāni uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadāci uppajjantīti aññehi asādhāraṇāni. Imameva hi yathāvuttaṃ lesaṃ apekkhitvā sādhāraṇabhāvato āsayānusayañāṇādīsu eva asādhāraṇasamaññā niruḷhā. Yathā pubbabuddhānaṃ balāni puññassa sampattiyā āgatāni, tathā āgatabalānīti vā tathāgatabalāni. Usabhassa idaṃ āsabhaṃ, seṭṭhaṭṭhānaṃ. Pamukhanādanti seṭṭhanādaṃ . Paṭivedhañāṇañceva desanāñāṇañcāti ettha paññāya pabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ. Karuṇāya pabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññātakoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaññeva orasañāṇaṃ.

Ṭhānañca ṭhānato pajānātīti kāraṇañca kāraṇato pajānāti. Yasmā tattha phalaṃ tiṭṭhati tadāyattavuttitāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Bhagavā 『『ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ, ye ye dhammā yeyaṃ yeyaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhāna』』nti pajānanto ṭhānato aṭṭhānato yathābhūtaṃ pajānāti.

Samādiyantīti samādānāni, tāni pana samādiyitvā katāni hontīti āha 『『samādiyitvā katāna』』nti. Kammameva vā kammasamādānanti etena 『『samādāna』』nti saddassa apubbatthābhāvaṃ dasseti muttagatasadde gatasaddassa viya. Gatīti nirayādigatiyo. Upadhīti attabhāvo. Kāloti kammassa vipaccanārahakālo. Payogoti vipākuppattiyā paccayabhūtā kiriyā.

Catunnaṃ jhānānanti paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhānaṭṭhena ca catunnaṃ rūpāvacarajjhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti 『『rūpī rūpāni passatī』』tiādīnaṃ (ma. ni. 2.248; 3.312; dha. sa. 248; paṭi. ma.

我來為您直譯這段巴利文： 第十經中"如來力"即與他人不共，唯如來所有的力。難道這些有些不也生起于聲聞嗎？雖然生起，但如諸佛的了知是處非處等智那樣的，從不生起于其他人，所以與他人不共。因為考慮到所說的這個方面，從共通性方面來說，只在意向隨眠智等中確立了不共的名稱。或者如同前佛的諸力由福德圓滿而來，如是而來的力即如來力。"牛王"這個是牛王的，即最上處。"領導吼"即最上吼。"通達智與說法智"中，由慧而生起的、導向自己的聖果的通達智。由悲而生起的、導向聲聞的聖果的說法智。其中通達智有正生起和已生起兩種。即從出家直到阿羅漢道是正生起，在果剎那稱為已生起。從兜率天直到大菩提座上的阿羅漢道是正生起，在果剎那稱為已生起。從燃燈佛開始直到阿羅漢道是正生起，在果剎那稱為已生起。說法智也有正運轉和已運轉兩種。即直到阿若憍陳如的初道是正運轉，在果剎那稱為已運轉。在這些中通達智是出世間，說法智是世間。但這兩者都與他人不共，只是諸佛的親生智。 "了知是處為是處"即了知因為因。因為果依止於此、依賴於此而生起和運轉，所以稱為處。世尊了知"凡是諸法是諸法的因緣生起之因，即是處；凡是諸法不是諸法的因緣生起之因，即是非處"，如是如實了知是處非處。 "受持"即諸受持，因為它們是受持后所作，所以說"受持后所作"。或者業即業受持，由此顯示"受持"這個詞沒有新義，如"去"詞在"尿去"中。"趣"即地獄等諸趣。"依"即自體。"時"即業應成熟的時間。"加行"即成為果報生起的緣的作業。 "四禪"即以燒盡對治義和所緣專注義的四色界禪。這是依四分法說的。"八解脫"即"有色見色"等（中部2.248; 3.312；法集248；分別道論）

1.209) aṭṭhannaṃ vimokkhānaṃ. Tiṇṇaṃ samādhīnanti savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ. Navannaṃ anupubbasamāpattīnanti paṭhamajjhānasamāpattiādīnaṃ navannaṃ anupubbasamāpattīnaṃ. Ettha ca paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyaṃ dhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādipakkhandanaṃ. Visesabhāgiyaṃ dhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyadhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādīnaṃ adhigamassa paccayattā 『『vuṭṭhāna』』nti vuttaṃ. Ye pana 『『nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī』』ti vadanti. Te 『『nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo』』ti imāya pāḷiyaṃ (paṭṭhā. 1.1.417) paṭisedhetabbā.

Sīhanādasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

1. Devatāvaggo

1-3. Anāgāmiphalasuttādivaṇṇanā

65-67. Sattamassa paṭhamādīni uttānatthāni. Tatiye abhisamācāre uttamasamācāre bhavaṃ ābhisamācārikaṃ, vattappaṭipattivattaṃ. Tenāha 『『uttamasamācārabhūta』』ntiādi. Sekhapaṇṇattisīlanti sekhiyavasena paññattasīlaṃ.

Anāgāmiphalasuttādivaṇṇanā niṭṭhitā.

4-5. Saṅgaṇikārāmasuttādivaṇṇanā

68-69. Catutthe gaṇena saṅgaṇaṃ samodhānaṃ gaṇasaṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti gaṇasaṅgaṇikārāmo. Saṅgaṇikāti vā sakaparisasamodhānaṃ. Gaṇoti nānājanasamodhānaṃ. Sesamettha suviññeyyameva. Pañcamaṃ uttānatthameva.

Saṅgaṇikārāmasuttādivaṇṇanā niṭṭhitā.

1. Samādhisuttavaṇṇanā

2. Chaṭṭhe paṭippassambhanaṃ paṭippassaddhīti atthato ekanti āha 『『na paṭippassaddhiladdhenāti kilesappaṭippassaddhiyā aladdhenā』』ti. Sukkapakkhe santenātiādīsu aṅgasantatāya ārammaṇasantatāya sabbakilesasantatāya ca santena, atappaniyaṭṭhena paṇītena, kilesappaṭippassaddhiyā laddhattā, kilesappaṭippassaddhibhāvaṃ vā laddhattā paṭippassaddhiladdhena, passaddhikilesena vā arahatā laddhattā paṭippassaddhiladdhena, ekodibhāvena adhigatattā ekodibhāvādhigatenāti evamattho daṭṭhabbo.

Samādhisuttavaṇṇanā niṭṭhitā.

7-10. Sakkhibhabbasuttādivaṇṇanā

71-

我來為您直譯這段巴利文： 1.209) 八解脫。"三定"即有尋有伺等三定。"九次第定"即初禪定等九次第定。這裡依次序八者也稱為定，也稱為等至，因為有一境性，滅盡定因為沒有一境性故不稱為定。"退分法"即從不熟練的初禪等出來后，想和作意傾向欲等。"勝進分法"即從熟練的初禪等出來后，想和作意傾向二禪等。如是顯示想和作意傾向欲等、二禪等為退分勝進分法。但由它們，定的那種自性以法字表示。"因此"即以因的形式重述已說的義。"清凈"即稱為熟練的清凈。因為它從初禪等出來后成為證得二禪等的緣，所以稱為"出起"。有些人說"沒有'從滅定出起果定'這樣的經文"。應以"對於從滅定出起者，非想非非想處以俱有緣為果定的緣"這經文（發趣論1.1.417）來否定他們。 獅子吼經註釋完畢。 大品註釋完畢。 7. 天品 1-3. 阿那含果經等註釋 65-67. 第七品的第一等經義顯明。第三經中"最上行"即在最上行中的，即學處修行的學處。因此說"最上行所成"等。"學處制定戒"即依學處而制定的戒。 阿那含果經等註釋完畢。 4-5. 樂眾經等註釋 68-69. 第四經中以眾集合為群集，以可樂義為樂，有此即樂群集者。群集即自眾集合。眾即種種人集合。這裡其餘的很容易理解。第五經義顯明。 樂眾經等註釋完畢。 6. 定經註釋 第六經中"寂止"與"寂靜"義同一，因此說"未得寂靜即未得煩惱寂靜"。在善分中"寂靜"等，因諸支寂靜、所緣寂靜、一切煩惱寂靜故寂靜，因不應熱惱義故勝妙，因得煩惱寂靜，或因得煩惱寂靜性故得寂靜，或因得已寂靜煩惱的阿羅漢性故得寂靜，因證得專一性故證得專一性，應如是理解此義。 定經註釋完畢。 7-10. 親證經等註釋 71-

1. Sattame tasmiṃ tasmiṃ viseseti tasmiṃ tasmiṃ sacchikātabbe visese. Sakkhibhāvāya paccakkhakāritāya bhabbo sakkhibhabbo, tassa bhāvo sakkhibhabbatā. Taṃ sakkhibhabbataṃ. Sati satiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā, avasāne pana chaṭṭhābhiññāya arahattaṃ vā kāraṇaṃ, arahattassa vipassanā vāti veditabbaṃ. Yañhi taṃ tatra tatra sakkhibhabbatāsaṅkhātaṃ iddhividhapaccanubhavanādi, tassa abhiññā kāraṇaṃ. Atha iddhividhapaccanubhavanādi abhiññā, evaṃ sati abhiññāpādakajjhānaṃ kāraṇaṃ. Arahattampi 『『kudāssu nāmāhaṃ tadāyatanaṃ upasampajja viharissāmī』』ti anuttaresu vimokkhesu pihaṃ upaṭṭhapetvā chaṭṭhābhiññaṃ nibbattentassa kāraṇaṃ. Idañca sabbasādhāraṇaṃ na hoti, sādhāraṇavasena pana arahattassa vipassanā kāraṇaṃ. Atha vā sati āyataneti tassa tassa visesādhigamassa upanissayasaṅkhāte kāraṇe satīti evamettha attho daṭṭhabbo.

Hānabhāgiyādīsu 『『paṭhamajjhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti, hānabhāgiyo samādhi. Tadanudhammatā sati santiṭṭhati, ṭhitibhāgiyo samādhi. Avitakkasahagatā saññāmanasikārā samudācaranti, visesabhāgiyo samādhi. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā, nibbedhabhāgiyo samādhī』』ti (vibha. 799) iminā nayena sabbasamāpattiyo vitthāretvā hānabhāgiyādiattho veditabbo. Tattha paṭhamajjhānassa lābhinti yvāyaṃ appaguṇassa paṭhamassa jhānassa lābhī, taṃ. Kāmasahagatā saññāmanasikārā samudācarantīti tato vuṭṭhitaṃ ārammaṇavasena kāmasahagatā hutvā saññāmanasikārā samudācaranti tudanti, tassa kāmānatītassa kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi hāyati parihāyati, tasmā hānabhāgiyo vutto. Tadanudhammatāti tadanurūpasabhāvo. Sati santiṭṭhatīti idaṃ micchāsatiṃ sandhāya vuttaṃ. Yassa hi paṭhamajjhānānurūpasabhāvā paṭhamajjhānaṃ santato paṇītato disvā assādayamānā abhinandamānā nikanti hoti, tassa nikantivasena so paṭhamajjhānasamādhi neva hāyati na vaḍḍhati, ṭhitikoṭṭhāsiko hoti. Tena vuttaṃ 『『ṭhitibhāgiyo samādhī』』ti. Avitakkasahagatāti avitakkaṃ dutiyajjhānaṃ santato paṇītato manasikaroto ārammaṇavasena avitakkasahagatā. Saññāmanasikārā samudācarantīti paguṇapaṭhamajjhānato vuṭṭhitaṃ dutiyajjhānādhigamatthāya codenti tudanti. Tassa upari dutiyajjhānānupakkhandānaṃ saññāmanasikārānaṃ vasena so paṭhamajjhānasamādhi visesabhūtassa dutiyajjhānassa uppattipadaṭṭhānatāya 『『visesabhāgiyo』』ti vutto.

我來為您直譯這段巴利文： 第七經中"在彼彼殊勝中"即在彼彼應證的殊勝中。能親證即能作為現證者，其性即親證性。"那親證性"。"有處"即有因。這裡什麼是因？應知是神通或神通基礎禪，最後則是第六神通的阿羅漢果或因，或者是阿羅漢果的觀。因為在彼彼稱為親證性的神變證知等，其因是神通。若神變證知等是神通，如是則神通基礎禪是因。對於建立"何時我將成就並住于那處"的意樂，在無上解脫中生起第六神通者，阿羅漢果也是因。這並非一切共通，但從共通方面說，觀是阿羅漢果的因。或者"有處"即在稱為彼彼殊勝證得的近依緣的因存在時，應如是理解此義。 在退分等中，應依"得初禪者，伴隨欲的想和作意現行，這是退分定。隨順於此的念住立，這是住分定。伴隨無尋的想和作意現行，這是勝進分定。伴隨厭離的想和作意現行，與離欲相應，這是抉擇分定"（分別論799）這方法詳說一切等至，理解退分等義。其中"得初禪者"即這獲得不熟練初禪者。"伴隨欲的想和作意現行"即對從彼出來者，以所緣方式成為伴隨欲而想和作意現行、觸動，對於已超越欲而想和作意傾向欲，由此彼初禪定退失衰減，所以稱為退分。"隨順於此"即隨順彼自性。"念住立"這是就邪念而說。因為對於有隨順初禪自性，見初禪為寂靜勝妙而受用歡喜，有愛著者，由愛著力彼初禪定既不退失也不增長，成為住分。因此說"住分定"。"伴隨無尋"即以所緣方式作意二禪為寂靜勝妙，伴隨無尋。"想和作意現行"即從熟練初禪出來后，為證得二禪而督促、觸動。對他由上進傾向二禪的想和作意力，彼初禪定因為成為生起殊勝的二禪的近依，所以稱為"勝進分"。

Nibbidāsahagatāti tameva paṭhamajjhānalābhiṃ jhānato vuṭṭhitaṃ nibbidāsaṅkhātena vipassanāñāṇena sahagatā. Vipassanāñāṇañhi jhānaṅgesu pabhedena upaṭṭhahantesu nibbindati ukkaṇṭhati, tasmā 『『nibbidā』』ti vuccati. Samudācarantīti nibbānasacchikiriyatthāya codenti tudanti. Virāgūpasaṃhitāti virāgasaṅkhātena nibbānena upasaṃhitā. Vipassanāñāṇañhi sakkā iminā maggena virāgaṃ nibbānaṃ sacchikātunti pavattito 『『virāgūpasaṃhita』』nti vuccati. Taṃsampayuttā saññāmanasikārā virāgūpasaṃhitā eva nāma. Tassa tesaṃ saññāmanasikārānaṃ vasena paṭhamajjhānasamādhi ariyamaggappaṭivedhassa padaṭṭhānatāya 『『nibbedhabhāgiyo』』ti vutto. Hānaṃ bhajantīti hānabhāgiyā, hānabhāgo vā etesaṃ atthīti hānabhāgiyā, parihānakoṭṭhāsikāti attho. Iminā nayena ṭhitibhāgiyo veditabbo. Aṭṭhamādīni uttānatthāneva.

Sakkhibhabbasuttādivaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

1. Arahattavaggo

1-3. Dukkhasuttādivaṇṇanā

75-77. Aṭṭhamassa paṭhamādīsu natthi vattabbaṃ. Tatiye tividhaṃ kuhanavatthunti paccayappaṭisevanasāmantajappanairiyāpathappavattanasaṅkhātaṃ tividhaṃ kuhanavatthuṃ. Ukkhipitvāti 『『mahākuṭumbiko mahānāviko mahādānapatī』』tiādinā paggaṇhitvā lapanaṃ. Avakkhipitvāti 『『kiṃ imassa jīvitaṃ, bījabhojano nāmāya』』nti hīḷetvā lapanaṃ.

Dukkhasuttādivaṇṇanā niṭṭhitā.

1. Sukhasomanassasuttavaṇṇanā

2. Catutthe yathāvuttadhammādīsu tassa kilesanimittaṃ dukkhaṃ anavassananti 『『sukhasomanassabahulo viharatī』』ti vuttaṃ. Kāyikasukhañceva cetasikasomanassañca bahulaṃ assāti sukhasomanassabahulo. Yavati tena phalaṃ missitaṃ viya hotīti yoni, ekantikaṃ kāraṇaṃ. Assāti yathāvuttassa bhikkhuno. Paripuṇṇanti avikalaṃ anavasesaṃ.

Sukhasomanassasuttavaṇṇanā niṭṭhitā.

1. Adhigamasuttavaṇṇanā

2. Pañcame āgacchanti etena kusalā vā akusalā vāti āgamanaṃ, kusalākusalānaṃ uppattikāraṇaṃ. Tattha kusaloti āgamanakusalo. Evaṃ dhamme manasikaroto kusalā vā akusalā vā dhammā abhivaḍḍhantīti evaṃ jānanto. Apagacchanti kusalā vā akusalā vā etenāti apagamanaṃ. Tesaṃ eva anuppattikāraṇaṃ, tattha kusaloti apagamanakusalo. Evaṃ dhamme manasikaroto kusalā vā akusalā vā dhammā nābhivaḍḍhantīti evaṃ jānanto. Upāyakusaloti ṭhānuppattikapaññāsamannāgato. Idañca accāyikakicce vā bhaye vā uppanne tassa tikicchanatthaṃ ṭhānuppattiyā kāraṇajānanavasena veditabbaṃ.

Adhigamasuttavaṇṇanā niṭṭhitā.

6-7. Mahantattasuttādivaṇṇanā

80-81. Chaṭṭhe sampatteti kilese sampatte. Sattamaṃ uttānameva.

Mahantattasuttādivaṇṇanā niṭṭhitā.

8-10. Dutiyanirayasuttādivaṇṇanā

82-84. Aṭṭhame kāyapāgabbhiyādīhīti ādi-saddena vacīpāgabbhiyaṃ manopāgabbhiyañca saṅgaṇhāti. Navamādīni uttānatthāneva.

Dutiyanirayasuttādivaṇṇanā niṭṭhitā.

Arahattavaggavaṇṇanā niṭṭhitā.

1. Sītivaggo

2. Sītibhāvasuttavaṇṇanā

我來為您直譯這段巴利文： "伴隨厭離"即對那得初禪者從禪出來后，伴隨稱為厭離的觀智。因為觀智在禪支差別顯現時厭離、不樂，所以稱為"厭離"。"現行"即為證悟涅槃而督促、觸動。"與離欲相應"即與稱為離欲的涅槃相應。因為觀智從"能以此道證悟離欲涅槃"而轉起，所以稱為"與離欲相應"。與此相應的想和作意就稱為與離欲相應。對他由那些想和作意力，初禪定因為成為通達聖道的近依，所以稱為"抉擇分"。趨向退失即退分，或有退分即退分，即衰退部分的意思。依此方式應知住分。第八等經義顯明。 親證經等註釋完畢。 天品註釋完畢。 8. 阿羅漢品 1-3. 苦經等註釋 75-77. 第八品第一等經無可說。第三經中"三種虛詐事"即稱為受用資具、近似談論、裝扮威儀的三種虛詐事。"抬舉"即以"大居士、大船主、大施主"等方式舉揚而說。"貶低"即以"這人活著幹什麼，這是食種子者"而輕蔑而說。 苦經等註釋完畢。 4. 樂喜經註釋 第四經中對於所說諸法等，他不見煩惱所致的苦，所以說"多住於樂喜"。有多身樂和心喜即多樂喜。因彼果似與混合故為因，即決定因。"彼"即如所說的比丘。"圓滿"即無缺無餘。 樂喜經註釋完畢。 5. 證得經註釋 第五經中由此來善或不善即來，即善不善生起的因。其中"善巧"即善巧于來。如是知道"如是作意諸法時，善或不善法增長"。由此善或不善去即去，即它們不生起的因，其中"善巧"即善巧于去。如是知道"如是作意諸法時，善或不善法不增長"。"善巧于方便"即具足處生起慧。這應知是依緊急事或恐怖生起時，為醫治它而知道處生起的因。 證得經註釋完畢。 6-7. 廣大經等註釋 80-81. 第六經中"已至"即煩惱已至。第七經義顯明。 廣大經等註釋完畢。 8-10. 第二地獄經等註釋 82-84. 第八經中"身粗鹵等"以"等"字攝取語粗鹵和意粗鹵。第九等經義顯明。 第二地獄經等註釋完畢。 阿羅漢品註釋完畢。 9. 清涼品 1. 清涼性經註釋

1. Navamassa paṭhame sītibhāvanti nibbānaṃ, kilesavūpasamaṃ vā. Niggaṇhātīti accāraddhavīriyatādīhi uddhataṃ cittaṃ uddhaccapakkhato rakkhaṇavasena niggaṇhāti. Paggaṇhātīti atisithilavīriyatādīhi līnaṃ cittaṃ kosajjapātato rakkhaṇavasena paggaṇhāti. Sampahaṃsetīti samappavattacittaṃ tathāpavattiyaṃ paññāya toseti uttejeti vā. Yadā vā paññāpayogamandatāya upasamasukhānadhigamena vā nirassādaṃ cittaṃ bhāvanāya na pakkhandati, tadā jātiādīni saṃvegavatthūni paccavekkhitvā sampahaṃseti samuttejeti. Ajjhupekkhatīti yadā pana cittaṃ alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ sammadeva bhāvanāvītiṃ otiṇṇaṃ hoti, tadā paggahaniggahasampahaṃsanesu kiñci byāpāraṃ akatvā samappavattesu assesu sārathī viya ajjhupekkhati, upekkhakova hoti. Paṇītādhimuttikoti paṇīte uttame maggaphale adhimutto ninnapoṇapabbhāro.

Sītibhāvasuttavaṇṇanā niṭṭhitā.

2-11. Āvaraṇasuttādivaṇṇanā

86-95. Dutiye acchandikoti kattukamyatākusalacchandarahito. Uttarakurukā manussā acchandikaṭṭhānaṃ paviṭṭhā. Duppaññoti bhavaṅgapaññāya parihīno . Bhavaṅgapaññāya pana paripuṇṇāyapi yassa bhavaṅgaṃ lokuttarassa paccayo na hoti, sopi duppañño eva nāma. Abhabbo niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu sammattaniyāmasaṅkhātaṃ ariyamaggaṃ okkamituṃ adhigantuṃ abhabbo. Na kammāvaraṇatāyātiādīsu abhabbavipariyāyena attho veditabbo. Catutthādīni uttānatthāni.

Āvaraṇasuttādivaṇṇanā niṭṭhitā.

Sītivaggavaṇṇanā niṭṭhitā.

1. Ānisaṃsavaggo

1-11. Pātubhāvasuttādivaṇṇanā

96-106. Dasamassa paṭhamādīsu natthi vattabbaṃ. Aṭṭhame mettā etassa atthīti mettāvā, tassa bhāvo mettāvatā, mettāpaṭipatti, tāya. Sā pana mettāvatā mettāvasena pāricariyāti āha 『『mettāyuttāya pāricariyāyā』』ti. Paricaranti vippakatabrahmacariyattā. Pariciṇṇasatthukena sāvakena nāma satthuno yāva dhammena kātabbā pāricariyā, tāya sammadeva sampāditattā. Navamādīni uttānatthāni.

Pātubhāvasuttādivaṇṇanā niṭṭhitā.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

107-116. Ekādasamavaggo uttānatthoyeva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Chakkanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Sattakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Dhanavaggavaṇṇanā

1-10. Sattakanipātassa paṭhamo vaggo uttānattho.

1. Anusayavaggo

4.Puggalasuttavaṇṇanā

我來為您直譯這段巴利文： 第九品第一經中"清涼性"即涅槃，或煩惱的寂止。"抑制"即以過分精進等對於掉舉的心，從掉舉方面以保護方式抑制。"提舉"即以過分懈怠等對於沉沒的心，從懶惰墮落以保護方式提舉。"鼓勵"即對於平等運轉的心在如是運轉中以慧使歡喜或策勵。或當因慧運用微弱或未證寂靜樂而心無樂趣不傾向修習時，此時思惟生等令人厭離事而鼓勵策勵。"舍看"即當心不沉沒不掉舉不無樂趣，在所緣平等運轉，善入修習之流時，此時不在提舉抑制鼓勵上作任何功用，如御者對平等運轉的馬一樣舍看，即成為舍者。"勝解于勝妙"即勝解、傾向、趨向于勝妙殊勝的道果。 清涼性經註釋完畢。 2-11. 障礙經等註釋 86-95. 第二經中"無慾"即缺乏想作善欲。北俱盧洲的人們進入無慾處。"無慧"即缺乏有分慧。雖有分慧圓滿，但其有分不成為出世間的緣者，也稱為無慧。"不能入于善法正性決定"即不能進入證得稱為善法正性決定的聖道。在"非業障"等中，應以不能的相反方式理解義。第四等經義顯明。 障礙經等註釋完畢。 清涼品註釋完畢。 功德品 1-11. 顯現經等註釋 96-106. 第十品第一等經無可說。第八經中"有慈"即此有慈，其狀態為有慈性，即慈行，以此。而那有慈性以慈方式承事，所以說"與慈相應的承事"。他們承事是因為未完成梵行。因為已事奉導師的聲聞應以法對導師作承事，由於善作此事。第九等經義顯明。 顯現經等註釋完畢。 功德品註釋完畢。 107-116. 第十一品義顯明。 如是滿足意願的增支部註釋中 六集註釋的不顯明義解明完畢。 禮敬彼世尊、阿羅漢、正等正覺者 增支部 七集復注 第一五十經 財品註釋 1-10. 七集第一品義顯明。 隨眠品 人經註釋

1. Dutiyassa catutthe ubhato ubhayathā, ubhato ubhohi bhāgehi vimuttoti ubhatobhāgavimutto ekadesasarūpekasesanayena. Dvīhi bhāgehīti karaṇe nissakke cetaṃ bahuvacanaṃ . Āvuttiādivasena ayaṃ niyamo veditabboti āha 『『arūpasamāpattiyā』』tiādi. Etena 『『samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakacūḷanāgattheravādo, 『『nāmakāyato rūpakāyato ca vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakamahārakkhitattheravādo, 『『samāpattiyā vikkhambhanavimokkhena ekavāraṃ, maggena samucchedavimokkhena ekavāraṃ vimuttattā ubhatobhāgavimutto』』ti evaṃ pavatto tipiṭakacūḷābhayattheravādo cāti imesaṃ tiṇṇampi theravādānaṃ ekajjhaṃ saṅgaho katoti daṭṭhabbaṃ. Ettha ca paṭhamavāde dvīhi bhāgehi vimutto ubhatobhāgavimutto vutto, dutiyavāde ubhato bhāgato vimuttoti ubhatobhāgavimutto, tatiyavāde dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ visesoti. Vimuttoti kilesehi vimutto, kilesavikkhambhanasamucchedanehi vā kāyato vimuttohi attho.

Soti ubhatobhāgavimutto. Kāmañcettha rūpāvacaracatutthajjhānampi arūpāvacarajjhānaṃ viya duvaṅgikaṃ āneñjappattanti vuccati. Taṃ pana padaṭṭhānaṃ katvā arahattaṃ patto ubhatobhāgavimutto nāma na hoti rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato, tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto na hotīti āha 『『catunnaṃ arūpa…pe… pañcavidho hotī』』ti. Arūpasamāpattīnanti niddhāraṇe sāmivacanaṃ. Arahattaṃ pattaanāgāminoti bhūtapubbagatiyā vuttaṃ. Na hi arahattaṃ patto anāgāmī nāma hoti. 『『Rūpī rūpāni passatī』』tiādike nirodhasamāpattiante aṭṭha vimokkhe vatvā –

『『Yato ca kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto』』ti –

Yadipi mahānidāne (dī. ni. 2.130) vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti, idha pana sabbaubhatobhāgavimutte saṅgahaṇatthaṃ 『『pañcavidho hotī』』ti vatvā 『『pāḷi panettha…pe… aṭṭhavimokkhalābhino vasena āgatā』』ti āha. Majjhimanikāye pana kīṭāgirisutte (ma. ni.

我來為您直譯這段巴利文： 第二品第四經中"由兩邊兩種方式，由兩邊兩種分解脫"即兩分解脫，以一部分同形省略方式。"由兩分"即此多數詞是具格離格。此限定應依轉起等方式了知，所以說"由無色定"等。由此應見攝集了三藏小那伽長老所說的"因由定以鎮伏解脫，由道以斷除解脫而解脫故為兩分解脫"，三藏大勒差長老所說的"因從名身和色身解脫故為兩分解脫"，三藏小無畏長老所說的"因由定以鎮伏解脫一次，由道以斷除解脫一次而解脫故為兩分解脫"，這三種長老說法。此中第一說以由兩分解脫為兩分解脫，第二說以從兩邊解脫為兩分解脫，第三說以由兩分二次解脫，這是它們的差別。"解脫"即從煩惱解脫，或以煩惱鎮伏斷除從身解脫的意思。 "彼"即兩分解脫者。雖然此中色界第四禪也如無色界禪一樣稱為二支達不動，但以此為近依而證阿羅漢者不稱為兩分解脫，因為未從色身解脫。因為那隻從煩惱身解脫，不從色身，所以從彼出來證阿羅漢者不成為兩分解脫，因此說"四無色......五種"。"無色定"是分別的屬格。"證阿羅漢的不還者"是依過去的方式而說。因為證阿羅漢者不名為不還者。在"有色見色"等說了以滅盡定為終的八解脫后： "阿難，比丘以身觸住于這八解脫，以慧見而諸漏盡，阿難，此比丘稱為兩分解脫者。" 雖然在大因經中如是說，但那是依殊勝兩分解脫而說，此中則為攝一切兩分解脫者故說"有五種"，所以說"但此處經文......依得八解脫者而來"。在中部牛角聚落經中

2.182) –

『『Katamo ca, bhikkhave, puggalo ubhatobhāgavimutto? Idha, bhikkhave, ekacco puggalo ye te santā vimokkhā atikkamma rūpe āruppā, te kāyena phusitvā viharati , paññāya cassa disvā āsavā parikkhīṇā honti. Ayaṃ vuccati, bhikkhave, puggalo ubhatobhāgavimutto』』ti –

Arūpasamāpattivasena cattāro ubhatobhāgavimuttā, seṭṭho ca vutto vuttalakkhaṇūpapattito. Yathāvuttesu hi pañcasu purimā cattāro samāpattisīsaṃ nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma.

Katamo ca puggalotiādi puggalapaññattipāḷi. Tattha katamoti pucchāvacanaṃ. Puggaloti asādhāraṇato pucchitabbavacanaṃ. Idhāti idhasmiṃ sāsane. Ekaccoti eko. Aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo samāpajjitvā nāmakāyato paṭilabhitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā honti. Disvāti dassanahetu. Na hi āsave paññāya passanti, dassanakāraṇā pana parikkhīṇā disvā parikkhīṇāti vuttā dassanāyattaparikkhayattā. Evañhi dassanaṃ āsavānaṃ khayassa purimakiriyābhāvena vuttaṃ.

Paññāvimuttoti visesato paññāya eva vimutto, na tassa adhiṭṭhānabhūtena aṭṭhavimokkhasaṅkhātena sātisayena samādhināti paññāvimutto. Yo ariyo anadhigataaṭṭhavimokkho sabbaso āsavehi vimutto, tassetaṃ adhivacanaṃ. Adhigatepi hi rūpajjhānavimokkhe na so sātisayasamādhinissitoti na tassa vasena ubhatobhāgavimuttatā hotīti vuttovāyamattho. Arūpajjhānesu pana ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti. Tena hi aṭṭhavimokkhekadesena taṃnāmadānasamatthena aṭṭhavimokkhalābhītveva vuccati. Samudāye hi pavatto vohāro avayavepi dissati yathā taṃ 『『sattisayo』』ti anavasesato āsavānaṃ parikkhīṇattā. Aṭṭhavimokkhapaṭikkhepavaseneva na ekadesabhūtarūpajjhānappaṭikkhepavasena. Evañhi arūpajjhānekadesābhāvepi aṭṭhavimokkhapaṭikkhepo na hotīti siddhaṃ hoti. Arūpāvacarajjhānesu hi ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti.

我來為您直譯這段巴利文： 2.182）中： "諸比丘，什麼是兩分解脫人？諸比丘，此處某人對於那些超越色的寂靜無色解脫，以身觸住，以慧見而諸漏盡。諸比丘，此稱為兩分解脫人。" 依無色定而說四種兩分解脫者，並說最勝者，因具上述相。因為在所說五種中，前四者不入以定為首的滅盡定，所以方便說名為兩分解脫。得八定的不還者入彼定后出定，增長觀而證阿羅漢，這稱為無方便的最勝兩分解脫者。 "什麼是人"等是人施設經文。其中"什麼"是問句。"人"是從不共而應問的語句。"此處"即在此教中。"某"即一。"以身觸住八解脫"即入八等至，從名身獲得而住。"以慧見而諸漏盡"即以觀慧見諸行，以道慧見四諦而四漏盡。"見"是見的因。因為不是以慧見諸漏，但因見而盡，說見而盡，因盡依于見。如是見以前行的方式說為諸漏盡。 "慧解脫"即特別只由慧解脫，不是由作為其住立的稱為八解脫的殊勝定，所以稱為慧解脫。聖者未得八解脫而從一切漏解脫，這是他的稱謂。即使證得色禪解脫，他不依殊勝定，所以不依此成為兩分解脫，如是已說此義。但在無色禪中即使只有一種也稱為兩分解脫。因為由此八解脫的一部分能給予彼名，所以也稱為得八解脫者。因為在總體上行的名稱在部分也可見，如"七百"。因諸漏無餘盡，是依否定八解脫，不是依否定作為一部分的色禪。如是即使缺少無色禪的一部分也不成為否定八解脫，這是成立的。因為在無色禪中即使只有一種也稱為兩分解脫者。

Phuṭṭhantaṃ sacchikatoti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ. Taṃ phuṭṭhānantarakālameva sacchikātabbaṃ sacchikato sacchikaraṇūpāyenāti vuttaṃ hoti, bhāvanapuṃsakaṃ vā etaṃ 『『ekamantaṃ nisīdī』』tiādīsu viya. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato. Nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchi karotīti 『『kāyasakkhī』』ti vuccati, na tu 『『vimutto』』ti ekaccānaṃ āsavānaṃ aparikkhīṇattā. Tenāha 『『jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotī』』ti. Ayaṃ catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā kāyasakkhibhāvaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya aggamaggappattaanāgāmino ca vasena ubhatobhāgavimutto viya pañcavidho nāma hotīti vuttaṃ abhidhammaṭīkāyaṃ (pu. pa. mūlaṭī. 24) 『『kāyasakkhimhipi eseva nayo』』ti. Ekacce āsavāti heṭṭhimamaggavajjhā āsavā.

Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. 『『Diṭṭhattā patto』』tipi pāṭho. Etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha 『『dukkhā saṅkhārā』』tiādi. Tattha paññāyāti maggapaññāya. Paṭhamaphalaṭṭhato paṭṭhāya yāva aggamaggaṭṭhā diṭṭhippatto. Tenāha 『『sopi kāyasakkhī viya chabbidho hotī』』ti. Yathā pana paññāvimutto, evaṃ ayampi sukkhavipassako catūhi arūpajjhānehi vuṭṭhāya diṭṭhippattabhāvappattā cattāro cāti pañcavidho hotīti veditabbo. Saddhāvimuttepi eseva nayo. Idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhanti. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ upādānakkhandhapañcakaṃ dukkhasaccanti yāthāvato pajānāti. Yasmā pana taṇhā dukkhaṃ janeti nibbatteti, tato taṃ dukkhaṃ samudeti, tasmā naṃ 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti. Yasmā pana idaṃ dukkhañca samudayo ca nibbānaṃ patvā nirujjhati, appavattiṃ gacchati, tasmā na 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena taṃ 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. Ettāvatā nānākkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ 『『tathāgatappaveditā』』tiādi vuttaṃ. Tathāgatappaveditāti tathāgatena bodhimaṇḍe paṭividdhā viditā pākaṭā katā. Dhammāti catusaccadhammā. Vodiṭṭhā hontīti sudiṭṭhā. Vocaritāti sucaritā, paññāya suṭṭhu carāpitāti attho. Ayanti ayaṃ evarūpo puggalo diṭṭhippattoti.

我來為您直譯這段巴利文： "證觸終"即觸的終，意思是觸無色禪的後續時間。這是表示絕對結合的對格。即說在觸后時間就應證悟，以證悟方便而證悟，或這是中性詞如"坐一邊"等。因為誰以無色禪從色身和部分名身以鎮伏解脫解脫，對他稱為滅的解脫似乎被觀察、顯示，但不是以身證悟。但以滅為所緣而滅盡某些漏時，他證悟它，所以他以名身如所觀察地證悟應證悟的滅，故稱為"身證"，不稱為"解脫"因某些漏未盡。所以說"先觸禪觸，后證悟滅涅槃"。這從四無色定各別出來，觀察諸行而達身證性的四種，及從滅出來證得最上道的不還者，如兩分解脫成為五種，所以在阿毗達摩復注中說"在身證也是此方法"。"某些漏"即下位道所斷漏。 "見已達"即說在見即須陀洹道智之後達到。也讀作"因見而達"。由此說明以見四諦稱為見而達到滅。所以說"諸行是苦"等。其中"以慧"即以道慧。從初果位直至最上道位是見至。所以說"他也如身證有六種"。但應知如慧解脫，這純觀行者也是從四無色禪出來達見至性的四種，共為五種。在信解脫也是此方法。"此是苦"即此是苦，不超過此是苦。"如實知"即除去愛，如實知五取蘊為苦諦。因為愛生起引生苦，所以苦從彼集起，因此如實知"此是苦集"。因為此苦和集到達涅槃時滅盡，不轉起，所以如實知"此是苦滅"。但聖八支道趨向彼苦滅，所以由此如實知"此是趨向苦滅之道"。至此顯示在不同剎那確定諸諦。現在為顯示在一剎那而說"如來所說"等。"如來所說"即如來在菩提座所證，所知，所顯示。"諸法"即四諦法。"明見"即善見。"善行"即善行，意為以慧善巡行。"此"即如此類人是見至。

Saddhāya vimuttoti saddahanavasena vimutto. Etena sabbathā avimuttassapi saddhāmattena vimuttabhāvaṃ dasseti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Kiṃ pana nesaṃ kilesappahāne nānattaṃ atthīti? Natthi. Atha kasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti? Āgamanīyanānattena. Diṭṭhippatto hi āgamanamhi kilese vikkhambhento appadukkhena akasirena akilamantova sakkoti vikkhambhituṃ, saddhāvimutto pana dukkhena kasirena kilamanto sakkoti vikkhambhituṃ, tasmā saddhāvimutto diṭṭhippattaṃ na pāpuṇāti. Tenāha 『『etassa hī』』tiādi. Saddahantassāti 『『ekaṃsato ayaṃ paṭipadā kilesakkhayaṃ āvahati sammāsambuddhena bhāsitattā』』ti evaṃ saddahantassa. Yasmā panassa aniccānupassanādīhi niccasaññāpahānavasena bhāvanāya pubbenāparaṃ visesaṃ passato tattha tattha paccakkhatāpi atthi, tasmā vuttaṃ 『『saddahantassa viyā』』ti. Sesapadadvayaṃ tasseva vevacanaṃ. Ettha ca pubbabhāgamaggabhāvanāti vacanena āgamanīyanānattena diṭṭhippattasaddhāvimuttānaṃ paññānānattaṃ hotīti dassitaṃ. Abhidhammaṭṭhakathāyampi (pu. pa. aṭṭha. 28) 『『nesaṃ kilesappahāne nānattaṃ natthi, paññāya nānattaṃ atthiyevā』』ti vatvā 『『āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kata』』nti vuttaṃ.

Ārammaṇaṃ yāthāvato dhāreti avadhāretīti dhammo, paññā. Taṃ paññāsaṅkhātaṃ dhammaṃ adhimattatāya pubbaṅgamaṃ hutvā pavattaṃ anussaratīti dhammānusārī. Tenāha 『『dhammo』』tiādi. Paññāpubbaṅgamanti paññāpadhānaṃ. 『『Saddhaṃ anussarati, saddhāpubbaṅgamaṃ maggaṃ bhāvetī』』ti imamatthaṃ eseva nayoti atidisati. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Tenāha 『『paññāpubbaṅgamaṃ ariyamaggaṃ bhāvetī』』ti. Paññā vā puggalaṃ vāheti nibbānābhimukhaṃ gametīti paññāvāhī. Saddhāvāhīti etthāpi iminā nayeneva attho veditabbo. Ubhatobhāgavimuttādikathāti ubhatobhāgavimuttādīsu āgamanato paṭṭhāya vattabbakathā. Tasmāti visuddhimagge (visuddhi. 2.773, 889) vuttattā. Tato eva visuddhimaggasaṃvaṇṇanāyaṃ (visuddhi. mahāṭī. 2.773) vuttanayeneva cettha attho veditabbo.

Puggalasuttavaṇṇanā niṭṭhitā.

1. Udakūpamāsuttavaṇṇanā

我來為您直譯這段巴利文： "信解脫"即以信受方式解脫。由此顯示雖非一切解脫，但僅以信而成解脫性。或"信解脫"即以信勝解的意思。他們在斷煩惱上有差異嗎？沒有。那麼為什麼信解脫不能達到見至？因修習方式不同。因為見至者在修習中鎮伏煩惱時，能不苦、不難、不疲而鎮伏，但信解脫者則苦、難、疲而能鎮伏，所以信解脫者不能達到見至。因此說"因為此"等。"信受"即如是信受"此道路必定導向煩惱盡，因為是正等覺者所說"。因為他以無常觀等依斷常想方式修習，見前後殊勝時，在彼彼也有現見性，所以說"如信受"。餘二句是它的同義詞。此中以"前分道修習"的說法，顯示見至和信解脫以修習方式不同而有慧的差異。在阿毗達摩注中也說"他們在斷煩惱上無差異，但在慧上有差異"，而後說"已確定僅以修習方式不同故信解脫不能達到見至"。 持、確定所緣如實性為法，即慧。隨念以慧稱為法為首而轉起者為隨法行者。所以說"法"等。"慧為首"即以慧為主。"隨念信，修習以信為首道"此義也是此方法，如是指示。"運慧"即殊勝地運轉慧的意思。所以說"修習以慧為首的聖道"。或慧運載人趨向涅槃為運慧。在"運信"中也應以此方法理解義。"兩分解脫等論"即關於兩分解脫等從修習開始應說的論。"所以"即因在清凈道論中說。從彼即應依清凈道論注中所說方法理解此處義。 人經註釋完畢。 水喻經註釋

1. Pañcame ekantakāḷakehīti natthikavādaahetukavādaakiriyavādasaṅkhātehi niyatamicchādiṭṭhidhammehi. Tenāha 『『niyatamicchādiṭṭhiṃ sandhāya vutta』』nti. Evaṃ puggaloti iminā kāraṇena ekavāraṃ nimuggo nimuggoyeva so hoti. Etassa hi puna bhavato vuṭṭhānaṃ nāma natthīti vadanti makkhaligosālādayo viya. Heṭṭhā heṭṭhā narakaggīnaṃyeva āhāro. Sādhu saddhā kusalesūti kusaladhammesu saddhā nāma sāhu laddhakāti ummujjati, so tāvattakeneva kusalena ummujjati nāma. Sādhu hirītiādīsupi eseva nayo. Caṅkavāreti rajakānaṃ khāraparissāvane, surāparissāvane vā. Evaṃ puggaloti 『『evaṃ sādhu saddhā』』ti imesaṃ saddhādīnaṃ vasena ekavāraṃ ummujjitvā tesaṃ parihāniyā puna nimujjatiyeva devadattādayo viya. Devadatto hi aṭṭha samāpattiyo pañca ca abhiññāyo nibbattetvāpi puna buddhānaṃ paṭipakkhatāya tehi guṇehi parihīno ruhiruppādakammaṃ saṅghabhedakammañca katvā kāyassa bhedā dutiyacittavārena cuticittamanantarā niraye nibbatto. Kokāliko dve aggasāvake upavaditvā padumaniraye nibbatto.

Neva hāyati no vaḍḍhatīti appahonakakālepi na hāyati, pahonakakālepi na vaḍḍhati. Ubhayampi panetaṃ agārikenapi anagārikenapi dīpetabbaṃ. Ekacco hi agāriko appahonakakāle pakkhikabhattaṃ vassikaṃ vā upanibandhāpesi, so pacchā pahonakakālepi pakkhikabhattādimattameva pavatteti. Anagārikopi ādimhi appahonakakāle uddesaṃ dhutaṅgaṃ vā gaṇhāti, medhāvī balavīriyasampattiyā pahonakakāle tato uttariṃ na karoti. Evaṃ puggaloti evaṃ imāya saddhādīnaṃ ṭhitiyā puggalo ummujjitvā ṭhito nāma hoti. Ummujjitvā pataratīti sakadāgāmipuggalo kilesatanutāya uṭṭhahitvā gantabbadisābhimukho tarati nāma.

Paṭigādhappatto hotīti anāgāmipuggalaṃ sandhāya vadati. Ime pana satta puggalā udakopamena dīpitā. Satta kira jaṅghavāṇijā addhānamaggappaṭipannā antarāmagge ekaṃ puṇṇanadiṃ pāpuṇiṃsu. Tesu paṭhamaṃ otiṇṇo udakabhīruko puriso otiṇṇaṭṭhāneyeva nimujjitvā puna saṇṭhātuṃ nāsakkhi, avassaṃva macchakacchapabhattaṃ jāto. Dutiyo otiṇṇaṭṭhāne nimujjitvā sakiṃ uṭṭhahitvā puna nimuggo uṭṭhātuṃ nāsakkhi, antoyeva macchakacchapabhattaṃ jāto. Tatiyo nimujjitvā uṭṭhito majjhe nadiyā ṭhatvā neva orato āgantuṃ, na pāraṃ gantuṃ asakkhi. Catuttho uṭṭhāya ṭhito uttaraṇatitthaṃ olokesi. Pañcamo uttaraṇatitthaṃ oloketvā patarati. Chaṭṭho taṃ disvā pārimatīraṃ gantvā kaṭippamāṇe udake ṭhito. Sattamo pārimatīraṃ gantvā gandhacuṇṇādīhi nhatvā varavatthādīni nivāsetvā surabhivilepanaṃ vilimpitvā nīluppalamālādīni pilandhitvā nānālaṅkārappaṭimaṇḍito mahānagaraṃ pavisitvā pāsādamāruhitvā uttamabhojanaṃ bhuñjati.

我來為您直譯這段巴利文： 第五經中"絕對黑暗"即稱為無因論、無因見、無作用見的決定邪見法。所以說"依決定邪見而說"。"如是人"即以此因一次沉沒就成為已沉沒。因為說他沒有從再有中出起，如末伽梨瞿舍羅等。在下下成為地獄火的食物。"善哉信于諸善"即對善法的信名為善得，他僅以此善而浮出。在"善哉慚"等中也是此方法。"在濾器"即染工的堿水濾器，或酒的濾器。"如是人"即"如是善哉信"，以此等信等力一次浮出后，因失去它們而再沉沒，如提婆達多等。提婆達多生起八等至和五神通后，因對佛陀敵對而失去那些功德，造作出血和破僧業，身壞命終第二心剎那即生地獄。拘迦利誹謗兩大聲聞，生於紅蓮地獄。 "既不減也不增"即在不足時也不減，在充足時也不增。這兩種都應以在家和出家來說明。因為某在家者在不足時佈施半月食或雨期食，後來在充足時也只佈施半月食等。出家者最初不足時受持誦習或頭陀行，有智有精進能力充足時不更進一步。"如是人"即如是以此信等的住立，人名為浮出而住立。"浮出而渡"即一來人因煩惱薄而起來，對應去的方向趨向而渡。 "已到彼岸"是說阿那含人。這七種人以水喻說明。據說七個商人行走在旅途中，在路中遇到一條滿水的河。其中第一個下水者畏水，在下水處就沉沒而不能再站立，必定成為魚龜的食物。第二個在下水處沉沒，一次浮出后又沉沒不能起來，就在其中成為魚龜的食物。第三個沉沒後浮出，站在河中既不能來此岸也不能去彼岸。第四個浮出後站立觀看渡口。第五個觀看渡口后渡過。第六個見到後去到彼岸，站在腰深的水中。第七個到達彼岸后，以香粉等沐浴，穿著殊勝衣服，塗抹香涂，戴著青蓮花等，以各種裝飾莊嚴，入大城登上宮殿享用最上食物。

Tattha jaṅghavāṇijā viya ime satta puggalā, nadī viya vaṭṭaṃ, paṭhamassa udakabhīrukassa purisassa otiṇṇaṭṭhāneyeva nimujjanaṃ viya micchādiṭṭhikassa vaṭṭe nimujjanaṃ, ummujjitvā nimujjanapuriso viya saddhādīnaṃ uppattimatthakena ummujjitvā tāsaṃ hāniyā nimuggapuggalo, majjhe nadiyā ṭhatvā viya saddhādīnaṃ ṭhitiyā ṭhitipuggalo, uttaraṇatitthaṃ olokento viya sotāpanno, patarantapuriso viya kilesakāmāvaṭṭatāya pataranto sakadāgāmī, taritvā kaṭimatte udake ṭhitapuriso viya anāvaṭṭadhammattā anāgāmī, nhatvā pārimatīraṃ uttaritvā thale ṭhitapuriso viya cattāro oghe atikkamitvā nibbānathale ṭhito khīṇāsavabrāhmaṇo, thale ṭhitapurisassa nagaraṃ pavisitvā pāsādaṃ āruyha uttamabhojanabhuñjanaṃ viya khīṇāsavassa nibbānārammaṇasamāpattiṃ appetvā vītināmanaṃ veditabbaṃ.

Udakūpamāsuttavaṇṇanā niṭṭhitā.

6-9. Aniccānupassīsuttādivaṇṇanā

16-19. Chaṭṭhe 『『idha samasīsī kathito』』ti vatvā evaṃ samasīsitaṃ vibhajitvā idhādhippetaṃ dassetuṃ 『『so catubbidho hotī』』tiādimāha. Rogavasena samasīsī rogasamasīsī. Esa nayo sesesupi. Ekappahārenevāti ekavelāyameva. Yo cakkhurogādīsu aññatarasmiṃ sati 『『ito anuṭṭhito arahattaṃ pāpuṇissāmī』』ti vipassanaṃ paṭṭhapesi, athassa arahattañca rogato vuṭṭhānañca ekakālameva hoti , ayaṃ rogasamasīsī nāma. Iriyāpathassa pariyosānanti iriyāpathantarasamāyogo. Yo ṭhānādīsu iriyāpathesu aññataraṃ adhiṭṭhāya 『『avikopetvāva arahattaṃ pāpuṇissāmī』』ti vipassanaṃ paṭṭhapesi. Athassa arahattappatti ca iriyāpathavikopanañca ekappahāreneva hoti, ayaṃ iriyāpathasamasīsī nāma. Jīvitasamasīsī nāmāti ettha 『『palibodhasīsaṃ māno, parāmāsasīsaṃ diṭṭhi, vikkhepasīsaṃ uddhaccaṃ, kilesasīsaṃ avijjā, adhimokkhasīsaṃ saddhā, paggahasīsaṃ vīriyaṃ, upaṭṭhānasīsaṃ sati, avikkhepasīsaṃ samādhi, dassanasīsaṃ paññā, pavattasīsaṃ jīvitindriyaṃ, cutisīsaṃ vimokkho, saṅkhārasīsaṃ nirodho』』ti paṭisambhidāyaṃ (paṭi. ma. 3.33) vuttesu sattarasasu sīsesu pavattasīsaṃ kilesasīsanti dve sīsāni idhādhippetāni – 『『apubbaṃ acarimaṃ āsavapariyādānañca hoti jīvitapariyādānañcā』』ti vacanato. Tesu kilesasīsaṃ arahattamaggo pariyādiyati, pavattasīsaṃ jīvitindriyaṃ cuticittaṃ pariyādiyati. Tattha avijjāpariyādāyakaṃ cittaṃ jīvitindriyaṃ pariyādātuṃ na sakkoti, jīvitindriyapariyādāyakaṃ avijjaṃ pariyādātuṃ na sakkoti . Aññaṃ avijjāpariyādāyakaṃ cittaṃ, aññaṃ jīvitandriyapariyādāyakaṃ. Yassa cetaṃ sīsadvayaṃ samaṃ pariyādānaṃ gacchati, so jīvitasamasīsī nāma.

Kathaṃ panidaṃ samaṃ hotīti? Vārasamatāya. Yasmiñhi vāre maggavuṭṭhānaṃ hoti, sotāpattimagge pañca paccavekkhaṇāni, sakadāgāmimagge pañca, anāgāmimagge pañca, arahattamagge cattārīti ekūnavīsatime paccavekkhaṇañāṇe patiṭṭhāya bhavaṅgaṃ otaritvā parinibbāyato imāya vārasamatāya idaṃ ubhayasīsapariyādānampi samaṃ hotīti imāya vārasamatāya. Vārasamavuttidāyakena hi maggacittena attano anantaraṃ viya nipphādetabbā paccavekkhaṇavārā ca kilesapariyādānasseva vārāti vattabbataṃ arahati. 『『Vimuttasmiṃ vimuttamiti ñāṇaṃ hotī』』ti (ma. ni. 1.78; saṃ. ni.

我來為您直譯這段巴利文： 其中商人如這七種人，河如輪迴，第一個畏水者在下水處就沉沒如邪見者在輪迴中沉沒，浮出后沉沒的人如以信等生起頂點而浮出后因失去它們而沉沒的人，站在河中如以信等住立而住立的人，觀看渡口如須陀洹，渡過的人如因煩惱欲輪迴而渡過的斯陀含，渡過後站在腰深水中的人如因不輪迴法而住的阿那含，沐浴登上彼岸站在陸地的人如超越四暴流而住在涅槃陸地的漏盡婆羅門，站在陸地的人入城登宮殿享用最上食物如漏盡者進入以涅槃為所緣的等至而度過，應如是了知。 水喻經註釋完畢。 6-9. 無常隨觀經等註釋 16-19. 第六經中說"此處說等頭"后，為顯示如是分別等頭而在此所要說的，而說"他有四種"等。以病為等頭者為病等頭。在其餘中也是此方法。"同一剎那"即在同一時間。某人在眼病等其中之一時，決意"從此不起而我將證阿羅漢"而開始觀，然後他的阿羅漢和從病起來在同一時，這稱為病等頭。"威儀路的終結"即轉換另一威儀路。某人住立等威儀路中之一，決意"不改變而我將證阿羅漢"而開始觀，然後他證得阿羅漢和改變威儀路在同一剎那，這稱為威儀路等頭。"命等頭"者，此中在無礙解道中說的十七頭:"繫縛頭是慢,遍執頭是見,散亂頭是掉舉,煩惱頭是無明,勝解頭是信,精進頭是勤,現起頭是念,不散亂頭是定,見頭是慧,轉起頭是命根,死頭是解脫,行頭是滅",在這些中轉起頭和煩惱頭兩頭在此是所要說的 - 因說"漏盡和命盡無先後"。其中煩惱頭由阿羅漢道使盡,轉起頭命根由死心使盡。此中能盡無明的心不能盡命根,能盡命根的不能盡無明。盡無明的心是一個,盡命根的是另一個。對誰這兩頭等同地達到盡,他稱為命等頭。 "但這如何成為等同?"是以轉的等同。因為在證道的轉中,須陀洹道有五觀察,斯陀含道五,阿那含道五,阿羅漢道四,住立在第十九觀察智后,入有分而般涅槃,以此轉的等同,這兩頭的盡也成為等同,以此轉的等同。因為由能給予轉等起的道心,應說隨後所生起的觀察轉也只是煩惱盡的轉。"于解脫而有已解脫的智"

3.12, 14) vacanato paccavekkhaṇaparisamāpanena kilesapariyādānaṃ sampāpitaṃ nāma hotīti imāya vāravuttiyā samatāya kilesapariyādānajīvitapariyādānānaṃ samatā veditabbā. Tenevāha 『『yasmā panassa…pe... tasmā evaṃ vutta』』nti.

Āyuno vemajjhaṃ anatikkamitvā antarāva kilesaparinibbānena parinibbāyatīti antarāparinibbāyī. Tenāha 『『yo pañcasu suddhāvāsesū』』tiādi . Vemajjheti avihādīsu yattha uppanno, tattha āyuno vemajjhe. Āyuvemajjhaṃ upahacca atikkamitvā tattha parinibbāyatīti upahaccaparinibbāyī. Tenāha 『『yo tatthevā』』tiādi. Asaṅkhārena appayogena anussāhena akilamanto tikkhindriyatāya sukheneva parinibbāyatīti asaṅkhāraparinibbāyī. Tenāha 『『yo tesaṃyevā』』tiādi. Tesaṃyeva puggalānanti niddhāraṇe sāmivacanaṃ. Appayogenāti adhimattappayogena vinā appakasirena. Sasaṅkhārena sappayogena kilamanto dukkhena parinibbāyatīti sasaṅkhāraparinibbāyī. Uddhaṃvāhibhāvena uddhamassa taṇhāsotaṃ vaṭṭasotañcāti, uddhaṃ vā gantvā paṭilabhitabbato uddhamassa maggasotanti uddhaṃbhoto. Paṭisandhivasena akaniṭṭhaṃ gacchatīti akaniṭṭhagāmī.

Ettha pana catukkaṃ veditabbaṃ. Yo hi avihato paṭṭhāya cattāro devaloke sodhetvā akaniṭṭhaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto akaniṭṭhagāmī nāma. Ayañhi avihesu kappasahassaṃ vasanto arahattaṃ pattuṃ asakkuṇitvā atappaṃ gacchati, tatrāpi dve kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassaṃ gacchati, tatrāpi cattāri kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā sudassiṃ gacchati, tatrāpi aṭṭha kappasahassāni vasanto arahattaṃ pattuṃ asakkuṇitvā akaniṭṭhaṃ gacchati, tattha vasanto aggamaggaṃ adhigacchati. Tattha yo avihato paṭṭhāya dutiyaṃ vā catutthaṃ vā devalokaṃ gantvā parinibbāyati, ayaṃ uddhaṃsoto na akaniṭṭhagāmī nāma. Yo kāmabhavato cavitvā akaniṭṭhesu parinibbāyati, ayaṃ na uddhaṃsoto akaniṭṭhagāmī nāma. Yo heṭṭhā catūsu devalokesu tattha tattheva nibbattitvā parinibbāyati, ayaṃ na uddhaṃsoto na akaniṭṭhagāmīti.

Ete pana avihesu uppannasamanantaraāyuvemajjhaṃ appatvāva parinibbāyanavasena tayo antarāparinibbāyino, eko upahaccaparinibbāyī, eko uddhaṃsototi pañcavidho, asaṅkhārasasaṅkhāraparinibbāyivibhāgena dasa honti, tathā atappasudassasudassīsūti cattāro dasakāti cattārīsaṃ. Akaniṭṭhe pana uddhaṃsoto natthi, tayo antarāparinibbāyino, eko upahaccaparinibbāyīti cattāro, asaṅkhārasasaṅkhāraparinibbāyivibhāgena aṭṭhāti aṭṭhacattārīsaṃ anāgāmino. Sattamādīsu natthi vattabbaṃ.

Aniccānupassīsuttādivaṇṇanā niṭṭhitā.

1. Niddasavatthusuttavaṇṇanā

我來為您直譯這段巴利文： 因說"于解脫有已解脫的智"，由完成觀察而稱為達到煩惱盡，以此轉的等同應知煩惱盡和命盡的等同。所以說"因為他...所以如是說"。 不超過壽命的中段，在中間以煩惱般涅槃而般涅槃為中般涅槃。所以說"在五凈居"等。"在中間"即在無煩等中生起處的壽命中間。超越擊破壽命中段在彼處般涅槃為臨終般涅槃。所以說"在彼處"等。無行即無加行無勤奮不疲憊，以利根性而輕易般涅槃為無行般涅槃。所以說"在彼等"等。"在彼等人"是分別的所有格。"無加行"即無過度加行而輕易。有行即有加行疲憊困難般涅槃為有行般涅槃。以上流性上流其貪流和輪迴流，或上去而應得故上流其道流為上流。以結生行向色究竟為色究竟行。 此中應知四組。從無煩開始清凈四天界去色究竟而般涅槃，這名為上流色究竟行。此人在無煩住千劫不能證阿羅漢而去無熱，在彼處住二千劫不能證阿羅漢而去善現，在彼處住四千劫不能證阿羅漢而去善見，在彼處住八千劫不能證阿羅漢而去色究竟，住在彼處證得最上道。此中從無煩開始去第二或第四天界而般涅槃，這名為上流非色究竟行。從欲有死而在色究竟般涅槃，這名為非上流色究竟行。在下四天界各處生而般涅槃，這名為非上流非色究竟行。 這些在無煩生起后即刻不到壽命中段而般涅槃的方式有三種中般涅槃，一個臨終般涅槃，一個上流共五種，以無行有行般涅槃分成十種，如是在無熱善現善見中四個十成為四十。但在色究竟沒有上流，三個中般涅槃，一個臨終般涅槃共四種，以無行有行般涅槃分成八，共四十八阿那含。在第七等中無可說。 無常隨觀經等註釋完畢。 十事經註釋

1. Dasame niddasavatthūnīti ādisaddalopenāyaṃ niddesoti āha 『『niddasādivatthūnī』』ti. Natthi idāni imassa dasāti niddaso. Pañhoti ñātuṃ icchito attho. Puna dasavasso na hotīti tesaṃ matimattametanti dassetuṃ 『『so kirā』』ti kirasaddaggahaṇaṃ. Niddasoti cetaṃ vacanamattaṃ. Tassa nibbīsādibhāvassa viya ninnavādibhāvassa ca icchitattāti dassetuṃ 『『na kevalañcā』』tiādi vuttaṃ. Gāme vicarantoti gāme piṇḍāya caranto. Na idaṃ titthiyānaṃ adhivacanaṃ tesu tannimittassa abhāvā, sāsanepi sekhassapi na idaṃ adhivacanaṃ, kimaṅgaṃ pana puthujjanassa. Yassa panetaṃ adhivacanaṃ yena ca kāraṇena, taṃ dassetuṃ 『『khīṇāsavasseta』』ntiādi vuttaṃ. Appaṭisandhikabhāvo hissa paccakkhato kāraṇaṃ. Paramparāya itarāni yāni pāḷiyaṃ āgatāniṃ.

Sikkhāya sammadeva ādānaṃ sikkhāsamādānaṃ. Taṃ panassā pāripūriyā veditabbanti āha 『『sikkhāttayapūraṇe』』ti. Sikkhāya vā sammadeva ādito paṭṭhāya rakkhaṇaṃ sikkhāsamādānaṃ. Tañca atthato pūraṇena paricchinnaṃ arakkhaṇe sabbena sabbaṃ abhāvato, rakkhaṇe ca paripūraṇato. Balavacchandoti daḷhacchando. Āyatinti anantarānāgatadivasādikālo adhippeto, na anāgatabhavoti āha 『『anāgate punadivasādīsupī』』ti. Sikkhaṃ paripūrentassa tattha nibaddhabhattitā avigatapematā. Tebhūmakadhammānaṃ aniccādivasena sammadeva nijjhānaṃ dhammanisāmanāti āha 『『vipassanāyetaṃ adhivacana』』nti. Taṇhāvinayeti bhaṅgānupassanāñāṇānubhāvasiddhe taṇhāvikkhambhane. Ekībhāveti gaṇasaṅgaṇikākilesasaṅgaṇikāvigamasiddhe vivekavāse. Vīriyārambheti sammappadhānassa paggaṇhane . Taṃ pana sabbaso vīriyassa paribrūhanaṃ hotīti āha 『『kāyikacetasikassa vīriyassa pūraṇe』』ti. Satiyañceva nipakabhāve cāti satokāritāya ceva sampajānakāritāya ca. Satisampajaññabaleneva hi vīriyārambho ijjhati. Diṭṭhipaṭivedheti maggasammādiṭṭhiyā paṭivijjhane. Tenāha 『『maggadassane』』ti.

Niddasavatthusuttavaṇṇanā niṭṭhitā.

Anusayavaggavaṇṇanā niṭṭhitā.

1. Vajjisattakavaggo

2. Sārandadasuttavaṇṇanā

3. Tatiyassa paṭhame devāyatanabhāvena cittattā lokassa cittīkāraṭṭhānatāya ca cetiyaṃ ahosi. Yāvakīvanti (dī. ni. ṭī.

我來為您直譯這段巴利文： 第十經中"十事處"即以省略"等"字是說明，所以說"說明等事處"。"現在他無十"為說明。"問"即欲知的義。"不再是十歲"為顯示這只是他們的想法而取"據說"一詞。"說明"這只是詞而已。為顯示因欲求如無怖等性及傾向等性，所以說"不僅"等。"行於村中"即在村中乞食。這不是外道的稱謂因為他們沒有那個因緣，在教法中有學也不是這個稱謂，何況凡夫。為顯示這是誰的稱謂及以何因緣，所以說"這是漏盡者"等。因為他親證無結生性。其他在經文中所說的是由傳承。 "學處受持"是善正受持學處。應以其圓滿了知，所以說"圓滿三學"。或從最初善正護持學處為學處受持。這以義而定在圓滿，因為不護持則全無，護持則圓滿。"強意欲"即堅固意欲。"將來"是指無間未來日等時，不是未來有，所以說"在未來諸日等"。對圓滿學處有堅固習性無離愛性。對三界法以無常等正確觀察為法思察，所以說"這是觀的稱謂"。"調伏愛"即由壞隨觀智力成就的愛鎮伏。"獨住"即離群眾染煩惱染成就的獨居住。"精進發起"即正勤的提起。這成為一切精進的增長，所以說"圓滿身心精進"。"念與明智"即念正行和正知正行。因為以念正知力而成就精進發起。"見通達"即以道正見通達。所以說"道見"。 十事經註釋完畢。 隨眠品註釋完畢。 跋耆七品 娑蘭陀經註釋 第三品第一經中因成為天住處而為世人所重視之處故成為支提。"多久";

2.134) ekamevetaṃ padaṃ aniyamato parimāṇavācī. Kālo cettha adhippetoti āha 『『yattakaṃ kāla』』nti. Abhiṇhaṃ sannipātāti niccasannipātā. Taṃ pana niccasannipātataṃ dassetuṃ 『『divasassā』』tiādi vuttaṃ. Sannipātabahulāti pacurasannipātā. Vosānanti saṅkocaṃ. 『『Vuddhiyevā』』tiādinā vuttamatthaṃ byatirekamukhena dassetuṃ 『『abhiṇhaṃ asannipatantā hī』』tiādi vuttaṃ. Ākulāti khubhitā na pasannā. Bhijjitvāti vaggabandhato vibhajja visuṃ visuṃ hutvā.

Sannipātabheriyāti sannipātārocanabheriyā. Addhabhuttā vāti sāmibhuttā vā. Osīdamāneti hāyamāne.

Suṅkanti bhaṇḍaṃ gahetvā gacchantehi pabbatakhaṇḍanādititthagāmadvārādīsu rājapurisānaṃ dātabbabhāgaṃ. Balinti nipphannasassādito chabhāgaṃ sattabhāgantiādinā laddhabbakaraṃ. Daṇḍanti dasavīsatikahāpaṇādikaṃ aparādhānurūpaṃ gahetabbadhanadaṇḍaṃ. Vajjidhammanti vajjirājadhammaṃ. Idāni apaññattapaññāpanādīsu tappaṭikkhepe ca ādīnavānisaṃse ca vitthārato dassetuṃ 『『tesa』』ntiādi vuttaṃ. Pāricariyakkhamāti upaṭṭhānakkhamā. Porāṇaṃ vajjidhammanti ettha pubbe kira vajjirājāno 『『ayaṃ coro』』ti ānetvā dassite 『『gaṇhatha naṃ cora』』nti avatvā vinicchayamahāmattānaṃ denti. Te vinicchinitvā sace acoro hoti, vissajjenti. Sace coro, attanā kiñci akatvā vohārikānaṃ denti, tepi vinicchinitvā acoro ce, vissajjenti. Coro ce, suttadharānaṃ denti. Tepi vinicchinitvā acoro ce, vissajjenti. Coro ce, aṭṭakulikānaṃ denti, tepi tatheva katvā senāpatissa, senāpati uparājassa, uparājā rañño. Rājā vinicchinitvā sace acoro hoti, vissajjeti. Sace pana coro hoti, paveṇipaṇṇakaṃ vācāpeti. Tattha 『『yena idaṃ nāma kataṃ, tassa ayaṃ nāmadaṇḍo』』ti likhitaṃ. Rājā tassa kiriyaṃ tena samānetvā tadanucchavikaṃ daṇḍaṃ karoti. Iti etaṃ porāṇaṃ vajjidhammaṃ samādāya vattantānaṃ manussā na ujjhāyanti. Paramparāgatesu aṭṭakulesu jātā agatigamanaviratā aṭṭamahallakapurisā aṭṭakulikā.

Sakkāranti upakāraṃ. Garubhāvaṃ paccupaṭṭhapetvāti 『『ime amhākaṃ garuno』』ti tattha garubhāvaṃ paṭi paṭi upaṭṭhapetvā. Mānessantīti sammānessanti. Taṃ pana sammānanaṃ tesu nesaṃ attamanatāpubbakanti āha 『『manena piyāyissantī』』ti. Nipaccakāraṃ paṇipātaṃ. Dassentīti garucittabhāraṃ dassenti. Sandhānetunti sambandhaṃ avicchinnaṃ katvā ghaṭetuṃ.

Pasayhakārassāti balakkārassa. Kāmaṃ vuddhiyā pūjanīyatāya 『『vuddhihāniyo』』ti vuttaṃ, attho pana vuttānukkameneva yojetabbo. Pāḷiyaṃ vā yasmā 『『vuddhiyeva pāṭikaṅkhā, no parihānī』』ti vuttaṃ, tasmā tadanukkamena 『『vuddhihāniyo』』ti vuttaṃ.

Vipaccituṃ aladdhokāse pāpakamme, tassa kammassa vipāke vā anavasarova devasopasaggo. Tasmiṃ pana laddhokāse siyā devatopasaggassa avasaroti āha 『『anuppannaṃ…pe… vaḍḍhentī』』ti. Eteneva anuppannaṃ sukhanti etthāpi attho veditabbo. Balakāyassa diguṇatiguṇatādassanaṃ paṭibhayabhāvadassananti evamādinā devatānaṃ saṅgāmasīse sahāyatā veditabbā.

Anicchitanti aniṭṭhaṃ. Āvaraṇatoti nisedhanato. Dhammato anapetā dhammiyāti idha 『『dhammikā』』ti vuttā. Migasūkarādighātāya sunakhādīnaṃ kaḍḍhitvā vanacaraṇaṃ vājo, tattha niyuttā, te vā vājentīti vājikā, migavadhacārino.

Sārandadasuttavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 這是一個不定量的詞。此處是指時間，所以說"多少時間"。"經常集會"即常常集會。為顯示其常常集會性而說"一日"等。"多集會"即眾多集會。"終止"即退縮。以相反方式顯示所說的"只增長"等義，所以說"不經常集會"等。"混亂"即動搖不清凈。"破裂"即從眾結合分離成各個分開。 "集會鼓"即宣告集會的鼓。"半享有"即主享有。"衰退"即減退。 "稅"即拿取貨物者在山口等渡口村門等處應付給王臣的份額。"賦"即從收成等得到的六分之一七分之一等應得的稅。"罰"即按過失應取的十二十迦利沙盤等罰金。"跋耆法"即跋耆王法。現在為詳細顯示在未制定的制定等及其反對的過患和功德而說"他們"等。"適於侍奉"即適於服侍。"古跋耆法"中，據說以前跋耆王當帶來說"此是賊"時，不說"抓此賊"而交給大臣判決。他們判決后若非賊則釋放。若是賊，自己不作什麼而交給司法官，他們判決后若非賊則釋放。若是賊，交給持經者。他們判決后若非賊則釋放。若是賊，交給八族者，他們也如是做后交給將軍，將軍交給副王，副王交給王。王判決后若非賊則釋放。若是賊，則令讀傳統文書。其中寫著"誰作此事，其罰如是"。王比對他的行為後作相應的懲罰。如是隨古跋耆法而行的人們不抱怨。八族者是生於傳承八族中離不正行的八長老人。 "恭敬"即利益。"對他們建立尊重"即對他們一再建立"這些是我們所尊重的"的尊重。"尊敬"即善尊敬。那尊敬是以對他們的滿意為先，所以說"以意愛樂"。"恭敬"即頂禮。"顯示"即顯示重心。"聯繫"即作成不斷的結合。 "壓迫"即暴力。雖因增長而可尊敬說"增減"，但義應依所說順序配合。或在聖典中因說"只能期待增長，不會衰退"，所以依其順序說"增減"。 在惡業或其業報未得機會時，天障也無機會。但在得到機會時，天障會有機會，所以說"未生...增長"。以此也應知"未生樂"等的義。應知諸天在戰場上的幫助如軍隊顯示增加二三倍、顯示可畏等。 "不欲"即不喜。"障礙"即阻止。"不離法者"為法，此處說"如法者"。"狩獵者"即以殺鹿豬等而牽引狗等行於林者，或令其行者。 娑蘭陀經註釋完畢。

1. Vassakārasuttavaṇṇanā

我來為您直譯這段巴利文： 2. 雨季(作)經註釋

1. Dutiye abhiyātukāmoti ettha abhi-saddo abhibhavanattho 『『anabhividitu』』ntiādīsu viyāti āha 『『abhibhavanatthāya yātukāmo』』ti. Vajjirājānoti 『『vajjetabbā ime』』ti ādito pavattaṃ vacanaṃ upādāya vajjīti laddhanāmā rājāno, vajjiraṭṭhassa vā rājāno vajjirājāno. Raṭṭhassa pana vajjisamaññā tannivāsirājakumāravasena veditabbā. Rājiddhiyāti rājabhāvānugatena pabhāvena. So pana pabhāvo nesaṃ gaṇarājānaṃ mitho sāmaggiyā loke pākaṭo. Ciraṭṭhāyī ca ahosīti 『『samaggabhāvaṃ kathetī』』ti vuttaṃ. Anu anu taṃsamaṅgino bhāveti vaḍḍhetīti anubhāvo, anubhāvo eva ānubhāvo, patāpo. So pana nesaṃ patāpo hatthiassādivāhanasampattiyā tattha ca subhikkhitabhāvena loke pākaṭo jātoti 『『etena…pe… kathetī』』ti vuttaṃ. Tāḷacchiggaḷenāti kuñcikāchiddena. Asananti saraṃ. Atipātayissantīti atikkāmenti. Poṅkhānupoṅkhanti poṅkhassa anupoṅkhaṃ, purimasarassa poṅkhapadānugatapoṅkhaṃ itaraṃ saraṃ katvāti attho. Avirādhitanti avirajjhitaṃ. Ucchindissāmīti ummūlanavasena kulasantatiṃ chindissāmi. Ayanaṃ vaḍḍhanaṃ ayo, tappaṭipakkhena anayoti āha 『『avaḍḍhi』』nti. Ñātīnaṃ byasanaṃ vināso ñātibyasanaṃ.

Gaṅgāyāti gaṅgāsamīpe. Paṭṭanagāmanti sakaṭapaṭṭanagāmaṃ. Tatrāti tasmiṃ paṭṭane. Balavāghātajātoti uppannabalavakodho. Meti mayhaṃ. Gatenāti gamanena. Sītaṃ vā uṇhaṃ vā natthi tāya velāya. Abhimukhaṃ yuddhenāti abhimukhaṃ ujukameva saṅgāmakaraṇena. Upalāpanaṃ sāmaṃ dānañcāti dassetuṃ 『『ala』』ntiādi vuttaṃ. Bhedopi idha upāyo evāti vuttaṃ 『『aññatra mithubhedā』』ti. Yuddhassa pana anupāyatā pageva pakāsitā. Idanti 『『aññatra upalāpanāya aññatra mithubhedā』』ti idaṃ vacanaṃ. Kathāya nayaṃ labhitvāti 『『yāvakīvañca …pe… parihānī』』ti imāya bhagavato kathāya upāyaṃ labhitvā. Anukampāyāti vajjirājesu anuggahena.

Rājāpi tameva pesetvā sabbe…pe… pāpesīti rājā taṃ attano santikaṃ āgataṃ 『『kiṃ, ācariya, bhagavā avacā』』ti pucchi. So 『『yathā bho samaṇassa gotamassa vacanaṃ na sakkā vajjī kenaci gahetuṃ, apica upalāpanāya vā mithubhedena vā sakkā』』ti āha. Tato naṃ rājā 『『upalāpanāya amhākaṃ hatthiassādayo nassissanti, bhedeneva te gahessāmi, kiṃ karomā』』ti pucchi. Tena hi, mahārāja, tumhe vajjī ārabbha parisati kathaṃ samuṭṭhāpetha, tato ahaṃ 『『kiṃ te, mahārāja, tehi, attano santakena kasivaṇijjādīni katvā jīvantu ete rājāno』』ti vatvā pakkamissāmi. Tato tumhe 『『kiṃ nu, bho, esa brāhmaṇo vajjī ārabbha pavattaṃ kathaṃ paṭibāhatī』』ti vadeyyātha. Divasabhāge cāhaṃ tesaṃ paṇṇākāraṃ pesessāmi, tampi gāhāpetvā tumhepi mama dosaṃ āropetvā bandhanatāḷanādīni akatvāva kevalaṃ khuramuṇḍaṃ maṃ katvā nagarā nīharāpetha, athāhaṃ 『『mayā te nagare pākāro parikhā ca kāritā, ahaṃ thiradubbalaṭṭhānañca uttānagambhīraṭṭhānañca jānāmi, na cirassaṃ dāni taṃ ujuṃ karissāmī』』ti vakkhāmi. Taṃ sutvā tumhe 『『gacchatū』』ti vadeyyāthāti. Rājā sabbaṃ akāsi.

我來為您直譯這段巴利文： 第二經中"欲征服"這裡的"abhi"字是征服義，如"未了知"等中那樣，所以說"欲為征服而去"。"跋耆王"即最初因說"這些應避"而得名為跋耆的諸王，或跋耆國的諸王為跋耆王。而國名為跋耆應知是依居住於其中的王子而得名。"王威"即隨王位而有的威力。而他們這些共和王的威力因相互和合而為世所知。且長久住立，所以說"說和合性"。隨隨增長具有它者的狀態為威力,威力即是大威力,威勢。而他們的威勢因象馬等車乘圓滿及其中的富足而為世所知,所以說"以此...說"。"鑰匙孔"即鑰匙孔。"箭"即箭。"射過"即超越。"箭接箭"即接續箭,使后箭隨前箭的羽而行的意思。"不失"即不錯。"我將斷"即以根除方式斷絕家族相續。行者是增長為行,與此相反為非行,所以說"不增長"。親屬的災難破壞為親屬災難。 "恒河"即恒河附近。"碼頭村"即車碼頭村。"于彼"即于彼碼頭。"生大怒"即生起強烈憤怒。"於我"即對我。"去"即去行。"當時既無寒亦無熱"。"以面對戰"即以面對正直的作戰。為顯示"懷柔和佈施"而說"足"等。破壞在此也是方便,所以說"唯除離間"。而戰爭的非方便性已先說明。"此"即"唯除懷柔唯除離間"這句話。"得到說法的方法"即得到世尊"乃至...衰退"這說法的方法。"憐憫"即對跋耆諸王的憐憫。 "王也派他去使一切...達到"即王問來到自己處的他說"大師,世尊說什麼?"他說"依沙門喬達摩的話,跋耆不能被任何人奪取,但以懷柔或離間可能"。然後王問他"以懷柔我們的象馬等將滅失,我將只以破壞奪取他們,我們做什麼?"。"那麼,大王,你在眾中提起關於跋耆的談話,然後我說'大王與他們何干,讓這些王以自己的農商等謀生'而離開。然後你們說'啊,這婆羅門為何阻止關於跋耆的談話'。于日間我將送禮物給他們,你也接受它後加罪於我,不必囚禁打擊,只需剃頭驅出城。那時我將說'我在城中造了城墻和壕溝,我知道堅固薄弱處及淺深處,不久我將使它直'。聽此你們說'去吧'"。王都照做了。

Licchavī tassa nikkhamanaṃ sutvā 『『saṭho brāhmaṇo, mā tassa gaṅgaṃ uttāretuṃ adatthā』』ti āhaṃsu. Tatra ekaccehi 『『amhe ārabbha kathitattā kira so evaṃ karotī』』ti vutte 『『tena hi bhaṇe etū』』ti vadiṃsu. So gantvā licchavī disvā 『『kimāgatatthā』』ti pucchito taṃ pavattiṃ ārocesi. Licchavino 『『appamattakena nāma evaṃ garuṃ daṇḍaṃ kātuṃ na yutta』』nti vatvā 『『kiṃ te tatra ṭhānantara』』nti pucchiṃsu. Vinicchayamahāmaccohamasmīti. Tadeva te ṭhānantaraṃ hotūti. So suṭṭhutaraṃ vinicchayaṃ karoti. Rājakumārā tassa santike sippaṃ uggaṇhanti. So patiṭṭhitaguṇo hutvā ekadivasaṃ ekaṃ licchaviṃ gahetvā ekamantaṃ gantvā 『『dārakā kasantī』』ti pucchi. Āma, kasanti. Dve goṇe yojetvāti. Āma, dve goṇe yojetvāti. Ettakaṃ vatvā nivatto. Tato tamañño 『『kiṃ ācariyo āhā』』ti pucchitvā tena vuttaṃ – asaddahanto 『『na meso yathābhūtaṃ kathetī』』ti tena saddhiṃ bhijji.

Brāhmaṇo aparampi ekadivasaṃ ekaṃ licchaviṃ ekamantaṃ netvā 『『kena byañjanena bhuttosī』』ti pucchitvā nivatto. Tampi añño pucchitvā asaddahanto tatheva bhijji. Brāhmaṇo aparampi divasaṃ ekaṃ licchaviṃ ekamantaṃ netvā 『『atiduggatosi kirā』』ti pucchi. Ko evamāhāti . Asuko nāma licchavīti. Aparampi ekamantaṃ netvā 『『tvaṃ kira bhīrujātiko』』ti pucchi. Ko evamāhāti? Asuko nāma licchavīti. Evaṃ aññena akathitameva aññassa kathento tīhi saṃvaccharehi te rājāno aññamaññaṃ bhinditvā yathā dve ekamaggena na gacchanti, tathā katvā sannipātabheriṃ carāpesi. Licchavino 『『issarā sannipatantu, sūrā sannipatantū』』ti vatvā na sannipatiṃsu. Brāhmaṇo 『『ayaṃ dāni kālo, sīghaṃ āgacchatū』』ti rañño sāsanaṃ peseti. Rājā sutvāva balabheriṃ carāpetvā nikkhami. Vesālikā sutvā 『『rañño gaṅgaṃ uttarituṃ na dassāmā』』ti bheriṃ carāpesuṃ. Te sutvā 『『gacchantu sūrarājāno』』tiādīni vatvā na sannipatiṃsu. 『『Nagarappavesanaṃ na dassāma, dvārāni pidahissāmā』』ti bheriṃ carāpesuṃ. Ekopi na sannipati. Yathāvivaṭehi dvārehi pavisitvā sabbe anayabyasanaṃ pāpetvā gato. Taṃ sandhāyetaṃ vuttaṃ – 『『rājāpi tameva pesetvā sabbepi bhinditvā gantvā anayabyasanaṃ pāpesī』』ti.

Vassakārasuttavaṇṇanā niṭṭhitā.

1. Paṭhamasattakasuttavaṇṇanā

2. Tatiye aparihānāya hitāti aparihāniyā (dī. ni. ṭī.

我來為您直譯這段巴利文： 離車人聽到他離去後說:"婆羅門狡詐,不要讓他渡恒河。"其中有些人說"據說他因我們談論而如此做",於是說"那麼讓他來吧"。他去見離車人時被問"為何而來",就告知那事情。離車人說"因如此小事作如此重罰不合適",又問"你在那裡什麼職位"。"我是司法大臣"。"就讓你在此擔任那職位"。他更好地作判決。王子們在他處學習技藝。他建立地位后,一天帶一個離車人到一邊問"孩子們耕田嗎?"。"是的,耕田"。"套兩頭牛嗎?"。"是的,套兩頭牛"。說了這些就回去了。然後另一人問"老師說什麼",聽了他說的后不相信說"此人不說真實",就與他離間了。 婆羅門另一天又帶一個離車人到一邊問"你用什麼咖喱吃飯"后就回去。另一人問他后也不相信而同樣離間。婆羅門又一天帶一個離車人到一邊問"據說你很貧窮"。"誰這樣說?"。"某某離車人"。又帶另一個到一邊問"據說你很膽小"。"誰這樣說?"。"某某離車人"。如此將他人未說的告訴別人,在三年內離間這些王使他們互不同路,然後敲擊集會鼓。離車人說"讓首領集會,讓勇士集會"而不集會。婆羅門派人向王傳信說"現在是時候,請速來"。王一聽就敲擊軍鼓出發。毗舍離人聽到后說"不讓王渡恒河"而敲鼓。他們聽到說"讓勇士王們去"等而不集會。敲鼓說"不讓入城,將關閉城門"。一個也不集會。從未關的門進入使他們全遭災難而去。關於這說"王也派他去使一切破裂而去達到災難"。 雨季(作)經註釋完畢。 2. 第一七法經註釋 23. 第三("能導向不衰"即導向不衰(長部疏))

2.136), na parihāyanti etehīti vā aparihāniyā. Evaṃ saṅkhepato vuttamatthaṃ vitthārato dassento 『『idhāpi cā』』tiādimāha. Tattha tatotiādi disāsu āgatasāsane vuttavacanaṃ vuttakathanaṃ. Vihārasīmā ākulā yasmā , tasmā uposathapavāraṇā ṭhitā. Olīyamānakoti pāḷito atthato ca vinassamānako. Ukkhipāpentāti paguṇabhāvakaraṇena atthasaṃvaṇṇanāvasena ca paggaṇhantā.

Sāvatthiyaṃ bhikkhū viya (pārā. 565) pācittiyaṃ desāpetabboti paññāpentā. Vajjiputtakā viya (cūḷava. 446) dasavatthudīpanena. Tathā akarontāti navaṃ katikavattaṃ vā sikkhāpadaṃ vā amaddantā dhammavinayato sāsanaṃ dīpentā khuddakampi ca sikkhāpadaṃ asamūhanantā. Āyasmā mahākassapo viya cāti 『『suṇātu me, āvuso, saṅgho, santāmhākaṃ sikkhāpadāni gihigatāni. Gihinopi jānanti 『idaṃ vo samaṇānaṃ sakyaputtikānaṃ kappati, idaṃ vo na kappatī』ti. Sacepi hi mayaṃ khuddānukhuddakāni sikkhāpadāni samūhanissāma, bhavissanti vattāro 『dhūmakālikaṃ samaṇena gotamena sāvakānaṃ sikkhāpadaṃ paññattaṃ, yāvimesaṃ satthā aṭṭhāsi, tāvime sikkhāpadesu sikkhiṃsu. Yato imesaṃ satthā parinibbuto, na dānime sikkhāpadesu sikkhantī』ti. Yadi saṅghassa pattakallaṃ, saṅgho apaññattaṃ na paññapeyya, paññattaṃ na samucchindeyya, yathāpaññattesu sikkhāpadesu samādāya vatteyyā』』ti imaṃ (cūḷava. 442) tantiṃ ṭhapento āyasmā mahākassapo viya ca.

Thirabhāvappattāti sāsane thirabhāvaṃ anivattitabhāvaṃ upagatā. Therakārakehīti therabhāvasādhakehi sīlādiguṇehi asekkhadhammehi. Bahū rattiyoti pabbajitā hutvā bahū rattiyo jānanti. Sīlādiguṇesu patiṭṭhāpanameva sāsane pariṇāyakatāti āha 『『tīsu sikkhāsu pavattentī』』ti. Ovādaṃ na denti abhājanabhāvato. Paveṇikathanti ācariyaparamparābhataṃ sammāpaṭipattidīpanaṃ dhammakathaṃ. Sārabhūtaṃ dhammapariyāyanti samathavipassanāmaggaphalasampāpanena sāsane sārabhūtaṃ bojjhaṅgakosallaanuttarasītibhāva- (a. ni. 6.85) adhicittasuttādidhammatantiṃ. Ādikaṃ ovādanti ādi-saddena 『『evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāretabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabba』』nti ovādaṃ saṅgaṇhāti.

Punabbhavadānaṃ punabbhavo uttarapadalopena. Itareti ye na paccayavasikā na āmisacakkhukā, te na gacchanti taṇhāya vasaṃ.

Āraññakesūti araññabhāgesu araññapariyāpannesu. Nanu yattha katthacipi taṇhā sāvajjā evāti codanaṃ sandhāyāha 『『gāmantasenāsanesu hī』』tiādi. Tena 『『anuttaresu vimokkhesu pihaṃ upaṭṭhāpayato』』ti ettha vuttapihādayo piya āraññakasenāsanesu sālayatā sevitabbapakkhikā evāti dasseti.

Attanāvāti sayameva. Tena parehi anussāhitānaṃ saraseneva anāgatānaṃ pesalānaṃ bhikkhūnaṃ āgamanaṃ, āgatānañca phāsuvihāraṃ paccāsīsantīti dasseti. Imināva nīhārenāti imāya paṭipattiyā. Aggahitadhammaggahaṇanti aggahitassa pariyattidhammassa uggahaṇaṃ. Gahitasajjhāyakaraṇanti uggahitassa suṭṭhu atthacintanaṃ. Cintarattho hi ayaṃ sajjhāyasaddo. Entīti upagacchanti. Nisīdanti āsanapaññāpanādinā.

Paṭhamasattakasuttavaṇṇanā niṭṭhitā.

4-6. Dutiyasattakasuttādivaṇṇanā

24-

我來為您直譯這段巴利文： 因此等而不衰退為不衰法。或者不為此等所衰退為不衰法。為顯示如此簡略所說的義理的詳細而說"在此也"等。其中"從那裡"等是在方位來的教法中所說的話的說明。因寺院界限混亂,所以布薩自恣停止。"退縮者"即從經文和義理衰敗者。"使舉"即以熟練及義理解釋方式提舉。 如舍衛城的比丘們那樣使懺悔。如跋耆子以十事說明。"不如是作"即不制定新的規約或學處,從法律中闡明教法,且不廢除小學處。如大迦葉尊者那樣:"諸友,請僧團聽我說,我們的學處被在家人知道了。在家人也知道'這是釋迦子沙門們所允許的,這是不允許的'。如果我們廢除小小學處,將有人說'沙門喬達摩為弟子制定的學處只是暫時的,當他們的師尊在世時他們學習學處。自從他們的師尊涅槃后,他們就不學習學處了'。若僧團已到時,僧團不應制定未制定的,不應廢除已制定的,應受持依已制定的學處而行"。如大迦葉尊者立此傳統。 "達到堅固性"即在教法中達到堅固不退轉性。"以上座行"即以成就上座性的戒等無學法功德。"多夜"即出家後知道多夜。因在戒等功德上建立即是在教法中領導,所以說"在三學中使行"。因非容器所以不給教誡。"傳統說"即由師承傳來的正行闡明的法說。"實質法門"即以止觀道果成就而為教法實質的覺支善巧最上清涼增上心經等法傳統。"初始教誡"以"等"字攝"如是應前望,如是應后望,如是應屈,如是應伸,如是應持雙衣缽"的教誡。 "再生給予"即再生,省略後分。"其他"即不為資具所制不為利養所眼者,他們不隨貪慾。 "阿蘭若者"即在林野部分屬於林野中。針對"難道在任何地方貪慾都是有過的"這質問而說"于村邊住處"等。由此顯示如"對最上解脫生起嚮往"中所說的嚮往等,對阿蘭若住處的欲求是屬於應行之列。 "自己"即自行。由此顯示不被他人鼓勵而自然來的溫和比丘們的到來,及已來者的安住。"以此方式"即以此行道。"未得法的獲得"即獲得未得的教法。"已得複習的作"即善思已得的義理。因為這裡複習字是思惟義。"來"即靠近。"坐"即以設座等。 第一七法經註釋完畢。 4-6. 第二七法經等註釋 24-

1. Catutthe karontoyevāti yathāvuttaṃ tiracchānakathaṃ kathentoyeva. Atiracchānakathābhāvepi tassa tattha tapparabhāvadassanatthaṃ avadhāraṇavacanaṃ. Pariyantakārīti sapariyantaṃ katvā vattā. 『『Pariyantavatiṃ vācaṃ bhāsitā』』ti (dī. ni. 1.9, 194) hi vuttaṃ. Appabhassovāti parimitakathoyeva ekantena kathetabbasseva kathanato. Samāpattisamāpajjanaṃ ariyo tuṇhībhāvo. Niddāyatiyevāti niddokkamane anādīnavadassī niddāyatiyeva, iriyāpathaparivattanādinā na naṃ vinodeti. Evaṃ saṃsaṭṭhovāti vuttanayena gaṇasaṅgaṇikāya saṃsaṭṭho eva viharati. Dussīlā pāpicchā nāmāti sayaṃ nissīlā asantaguṇasambhāvanicchāya samannāgatattā pāpā lāmakā icchā etesanti pāpicchā. Pāpapuggalehi mittikaraṇato pāpamittā. Tehi sadā sahapavattanena pāpasahāyā. Tattha ninnatādinā tadadhimuttatāya pāpasampavaṅkā. Pañcamādīni uttānatthāniyeva.

Dutiyasattakasuttādivaṇṇanā niṭṭhitā.

7-11. Saññāsuttādivaṇṇanā

27-31. Sattame aniccāti anupassati etāyāti aniccānupassanā. Tathāpavattavipassanā pana yasmā attanā sahagatasaññāya bhāvitāya bhāvitā eva hoti, tasmā vuttaṃ 『『aniccānupassanādīhi sahagatasaññā』』ti. Imā satta lokiyavipassanāpi honti 『『anicca』』ntiādinā pavattanato. 『『Etaṃ santaṃ etaṃ paṇītaṃ yadidaṃ sabbasaṅkhārasamatho』』ti āgatavasena panettha dve lokuttarā hontīti veditabbā. 『『Virāgo nirodho』』ti hi tattha nibbānaṃ vuttanti idha virāgasaññā, tā vuttasaññā nibbānārammaṇāpi siyuṃ. Sesamettha suviññeyyameva. Aṭṭhamādīni uttānatthāneva.

Saññāsuttādivaṇṇanā niṭṭhitā.

Vajjisattakavaggavaṇṇanā niṭṭhitā.

1. Devatāvaggo

2. Paṭhamamittasuttavaṇṇanā

3. Catutthassa pañcame attano guyhaṃ tassa āvikarotīti attano guyhaṃ nigguhituṃ yuttakathaṃ aññassa akathetvā tasseva ācikkhati. Tassa guyhaṃ aññesaṃ nācikkhatīti tena kathitaguyhaṃ yathā aññe na jānanti, evaṃ anāvikaronto chādeti.

Paṭhamamittasuttavaṇṇanā niṭṭhitā.

6-11. Dutiyamittasuttādivaṇṇanā

37-42. Chaṭṭhe piyo ca hoti manāpo cāti kalyāṇamittalakkhaṇaṃ dassitaṃ. Kalyāṇamitto hi saddhāsampanno ca hoti sīlasampanno sutasampanno cāgasampanno vīriyasampanno satisampanno samādhisampanno paññāsampanno. Tattha saddhāsampattiyā saddahati tathāgatassa sambodhiṃ kammañca kammaphalañca, tena sambodhiyā hetubhūtaṃ sattesu hitasukhaṃ na pariccajati . Sīlasampattiyā sattānaṃ piyo hoti garu bhāvanīyo codako pāpagarahī vattā vacanakkhamo. Sutasampattiyā saccapaṭiccasamuppādādipaṭisaṃyuttānaṃ gambhīrānaṃ kathānaṃ kattā hoti. Cāgasampattiyā appiccho hoti santuṭṭho pavivitto asaṃsaṭṭho. Vīriyasampattiyā āraddhavīriyo hoti attahitaparahitapaṭipattiyaṃ. Satisampattiyā upaṭṭhitassatī hoti. Samādhisampattiyā avikkhitto hoti samāhitacito. Paññāsampattiyā aviparītaṃ pajānāti. So satiyā kusalākusalānaṃ dhammānaṃ gatiyo samannesamāno paññāya sattānaṃ hitāhitaṃ yathābhūtaṃ jānitvā samādhinā tattha ekaggacitto hutvā vīriyena satte ahite nisedhetvā hite niyojeti. Tena vuttaṃ 『『piyo…pe… niyojetī』』ti. Sattamādīni uttānatthāni.

Dutiyamittasuttādivaṇṇanā niṭṭhitā.

Devatāvaggavaṇṇanā niṭṭhitā.

1. Mahāyaññavaggo

2. Sattaviññāṇaṭṭhitisuttavaṇṇanā

我來為您直譯這段巴利文： 第四經中"正在做"即正如所說在說畜生論。雖非畜生論,為顯示他專注于彼而有限定詞。"作有限"即說話時作有限度。因說"說有限量的語言"。"少語"即因只說絕對應說的而成為限量語者。入定為聖默然。"正在睡眠"即不見睡眠過患而正在睡眠,不以轉變威儀等來驅除。"如是交際"即如所說方式只與眾交際而住。"惡戒惡欲者"即自無戒,因具有欲求不實功德性故惡即卑劣欲者為惡欲。因與惡人交友為惡友。因與他們常同行為惡伴。因傾向等於此而傾心為惡相隨。第五等明顯義。 第二七法等經註釋完畢。 7-11. 想經等註釋 27-31. 第七經中"無常"即以此觀察為無常隨觀。但如是行觀,因與隨伴想已修即已修,所以說"與無常隨觀等俱行想"。這七是世間觀,因以"無常"等行。但此中"此寂靜此殊勝,即一切行止息"如是來的兩個是出世間,應知。因彼中"離貪滅"說涅槃,故此處離貪想,彼等想也可以涅槃為所緣。此中余易了知。第八等明顯義。 想經等註釋完畢。 跋耆七品註釋完畢。 4. 天品 5. 第一友經註釋 36. 第四品第五經中"向他顯自秘密"即自己應秘密的話不告訴他人而只告訴他。"不向他人說他秘密"即他所說秘密如他人不知般不顯而遮蔽。 第一友經註釋完畢。 6-11. 第二友經等註釋 37-42. 第六經中"可愛可意"顯示善友相。因善友具足信、戒、聞、舍、精進、念、定、慧。其中以信具足而信如來正覺、業及業果,由此不捨作為正覺因的有情利樂。以戒具足而為有情所愛重可敬,能訶責作惡者,能說能忍語。以聞具足而能說與諦緣起等相應的甚深話。以舍具足而少欲知足遠離不交際。以精進具足而於自利利他行有勤勉。以念具足而有念現前。以定具足而不散亂有定心。以慧具足而如實知。他以念觀察善不善法的趣向,以慧如實知有情利不利后,以定於此一境心,以精進阻止有情不利而令住利。所以說"可愛...令住"。第七等明顯義。 第二友經等註釋完畢。 天品註釋完畢。 5. 大祭品 1. 七識住經註釋

1. Pañcamassa paṭhame yasmā nidassanatthe nipāto (dī. ni. ṭī. 2.127) tasmā seyyathāpi manussāti yathā manussāti vuttaṃ hoti. Viseso hotiyeva satipi bāhirassa kāraṇassa abhede ajjhattikassa bhinnattā. Nānattaṃ kāye etesaṃ, nānatto vā kāyo etesanti nānattakāyā. Iminā nayena sesapadesupi attho veditabbo. Nesanti manussānaṃ. Nānattā saññā etesaṃ atthīti nānattasaññino. Sukhasamussayato vinipāto etesaṃ atthīti vinipātikā satipi devabhāve dibbasampattiyā abhāvato. Apāyesu vā gato natthi nipāto etesanti vinipātikā. Tenāha 『『catuapāyavinimuttā』』ti. Piyaṅkaramātādīnaṃ viyāti piyaṅkaramātā kira yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –

『『Mā saddamakarī piyaṅkara, bhikkhu dhammapadāni bhāsati;

Api dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā.

『『Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;

Sikkhema susīlyamattano, api muccema pisācayoniyā』』ti. (saṃ. ni.

我來為您直譯這段巴利文： 44. 第五品第一經中因為是譬喻義的助詞,所以"如人"即是說"如同人"。雖外在原因無差別,但因內在有別而有差別。他們的身有差別,或他們的身差別為差別身。以此方法也應知其他詞的義理。"他們"即人們。"他們有差別想"為差別想。他們有從樂聚的墮落為墮落者,雖為天而因無天圓滿故。或在惡趣中無有墮落為墮落者。所以說"離四惡趣"。如賢伽羅母等,據說賢伽羅母夜叉女在黎明時聽聞阿那律尊者誦法后說: "賢伽羅不要出聲,比丘在誦法句, 若能了知法句,行此對我們有利。 我們應節制生命,不應說知妄語, 我們應學善戒,或許能脫鬼胎。"(相應部);

1.240) –

Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā.

Brahmakāye paṭhamajjhānanibbatte brahmasamūhe, brahmanikāye vā bhavāti brahmakāyikā. Mahābrahmuno parisāya bhavāti brahmapārisajjā tassa paricārakaṭṭhāne ṭhitattā. Mahābrahmuno purohitaṭṭhāne ṭhitāti brahmapurohitā. Āyuvaṇṇādīhi mahantā brahmānoti mahābrahmāno. Satipi tesaṃ tividhānampi paṭhamena jhānena gantvā nibbattabhāve jhānassa pana pavattibhedena ayaṃ visesoti dassetuṃ 『『brahmapārisajjā panā』』tiādi vuttaṃ. Parittenāti hīnena. Sā cassa hīnatā chandādīnaṃ hīnatāya veditabbā. Paṭiladdhamattaṃ vā hīnaṃ. Kappassāti asaṅkhyeyyakappassa . Hīnapaṇītānaṃ majjhe bhavattā majjhimaṃ. Sā cassa majjhimatā chandādīnaṃ majjhimatāya veditabbā. Paṭilabhitvā nātisubhāvitaṃ vā majjhimaṃ. Upaḍḍhakappoti asaṅkhyeyyakappassa upaḍḍhakappo. Vipphārikataroti brahmapārisajjehi pamāṇato vipulataro sabhāvato uḷārataro ca hoti. Sabhāvenapi hi uḷāratamova. Taṃ panettha appamāṇaṃ. Tassa hi parittābhādīnaṃ parittasubhādīnañca kāye satipi sabhāvavematte ekattavaseneva vavatthapīyatīti 『『ekattakāyā』』tveva te vuccanti. Paṇītenāti ukkaṭṭhena. Sā cassa ukkaṭṭhatā chandādīnaṃ ukkaṭṭhatāya veditabbā. Subhāvitaṃ vā, sammadeva, vasibhāvaṃ pāpitaṃ paṇītaṃ 『『padhānabhāvaṃ nīta』』nti katvā. Idhāpi kappo asaṅkhyeyyakappavaseneva veditabbo paripuṇṇamahākappassa asambhavato. Itīti evaṃ vuttappakārena. Teti 『『brahmakāyikā』』ti vuttā tividhāpi brahmāno. Saññāya ekattāti tihetukabhāvena ekasabhāvattā. Na hi tassā sampayuttadhammavasena aññopi koci bhedo atthi. Evanti iminā nānattakāyā ekattasaññino gahitāti dasseti.

Daṇḍaukkāyāti daṇḍadīpikāya. Sarati dhāvati, vissarati vippakiṇṇā viya dhāvati. Dve kappāti dve mahākappā. Ito paresupi eseva nayo. Idhāti imasmiṃ sutte. Ukkaṭṭhaparicchedavasena ābhassaraggahaṇeneva sabbepi te parittābhāappamāṇābhāpi gahitā.

Sundarā pabhā subhā, tāya kiṇṇā subhākiṇṇāti vattabbe. Bhā-saddassa rassattaṃ antima-ṇa-kārassa ha-kārañca katvā 『『subhakiṇhā』』ti vuttā. Aṭṭhakathāyaṃ pana niccalāya ekagghanāya pabhāya subhoti pariyāyavacananti 『『subhena okiṇṇā vikiṇṇā』』ti attho vutto. Etthāpi antima-ṇa-kārassa ha-kārakaraṇaṃ icchitabbameva. Na chijjitvā pabhā gacchati ekagghanattā. Catutthaviññāṇaṭṭhitimeva bhajanti kāyassa saññāya ca ekarūpattā. Vipulasantasukhāyuvaṇṇādiphalattā vehapphalā. Etthāti viññāṇaṭṭhitiyaṃ.

Vivaṭṭapakkhe ṭhitā apunarāvattanato. 『『Na sabbakālikā』』ti vatvā tameva asabbakālikattaṃ vibhāvetuṃ 『『kappasatasahassampī』』tiādi vuttaṃ. Soḷasakappasahassaccayena uppannānaṃ suddhāvāsabrahmānaṃ parinibbāyanato aññesañca tattha anuppajjanato buddhasuññe loke suññaṃ taṃ ṭhānaṃ hoti, tasmā suddhāvāsā na sabbakālikā. Khandhāvāraṭṭhānasadisā honti suddhāvāsabhūmiyo. Iminā suttena suddhāvāsānaṃ sattāvāsabhāvadīpaneneva viññāṇaṭṭhitibhāvopi dīpito hoti, tasmā suddhāvāsāpi sattasu viññāṇaṭṭhitīsu catutthaviññāṇaṭṭhitiṃ, navasu sattāvāsesu catutthasattāvāsañca bhajanti.

我來為您直譯這段巴利文： 如此勸導兒子后,那天證得預流果。而優多羅母只是聽聞世尊說法就成為預流者。 在梵身即初禪所生的梵眾中,或在梵眾中生為梵身天。在大梵眾中生為梵眾天因住于其侍者位。住于大梵前導師位為梵輔天。以壽命色等偉大的梵為大梵。雖他們三種都以初禪往生,但為顯示因禪修行差別而有此差別,所以說"但梵眾天"等。"以少"即以劣。其劣性應以欲等劣性了知。或剛獲得為劣。"劫"即無數劫。因在劣勝中間而有為中。其中性應以欲等中性了知。或獲得后未很好修習為中。"半劫"即無數劫的半劫。"更廣大"即比梵眾天在量上更大在性質上更殊勝。因為在性質上也最殊勝。而此中無量。因為雖在微光等天及少凈等天身上有性質差別,但以一性而安立,所以稱為"一身"。"以勝"即以上。其上應以欲等上性了知。或善修習,很好地,達到自在為勝,即"被引導至勝位"。此中劫也應以無數劫了知,因不可能是圓滿大劫。"如此"即如所說方式。"他們"即稱為"梵身天"的三種梵天。"想一性"即因三因性而一性。因為它的相應法上也沒有其他差別。"如此"由此顯示攝取身異想一。 "杖炬"即杖燈。行即奔馳,散行即如散佈般奔馳。"兩劫"即兩大劫。此後也是此方法。"此"即此經中。以上限確定方式以說光音天即攝取一切少光無量光。 妙光為凈,以此遍佈為遍凈,應說如是。將光字短音化末尾ṇ音變為h音而說"遍凈"。但在註釋中說因不動的凝聚光而凈為同義語,故說義為"以凈遍佈散佈"。此中也必須將末尾ṇ音變為h音。光不斷去因凝聚。只屬第四識住因身與想同一形態。因廣大寂靜樂壽命色等果而為廣果天。"此"即識住中。 住于還滅分因不再回來。說"非一切時"后,為顯示其非一切時性而說"即使十萬劫"等。因經過十六萬劫所生的凈居梵天般涅槃及其他不再生其中,在無佛世界彼處成空,所以凈居非一切時。凈居地如軍營處。此經以說明凈居是有情居處即說明是識住,所以凈居也屬於七識住中的第四識住,九有情居中的第四有情居。

Sukhumattāti saṅkhārāvasesasukhumabhāvappattattā. Paribyattaviññāṇakiccābhāvato neva viññāṇaṃ, na sabbaso aviññāṇaṃ hotīti nāviññāṇaṃ, tasmā paripphutaviññāṇakiccavantīsu viññāṇaṭṭhitīsu na vuttaṃ.

Sattaviññāṇaṭṭhitisuttavaṇṇanā niṭṭhitā.

1. Samādhiparikkhārasuttavaṇṇanā

2. Dutiye samādhiparikkhārāti ettha tayo parikkhārā. 『『Ratho sīlaparikkhāro, jhānakkho cakkavīriyo』』ti (saṃ. ni. 5.4) hi ettha alaṅkāro parikkhāro nāma. 『『Sattahi nagaraparikkhārehi suparikkhataṃ hotī』』ti (a. ni. 7.67) ettha parivāro parikkhāro nāma. 『『Gilānapaccaya…pe… jīvitaparikkhārā』』ti (ma. ni. 1.191-192) ettha sambhāro parikkhāro nāma. So idha adhippetoti āha 『『maggasamādhissa sambhārā』』ti. Parivāraparikkhāropi vaṭṭatiyeva. Parivāro hi sammādiṭṭhādayo maggadhammā sammāsamādhissa sahajātādipaccayabhāvena parikaraṇato abhisaṅkharaṇato. Parikkhatāti parivāritā. Ayaṃ vuccati ariyo sammāsamādhīti ayaṃ sattahi ratanehi parivuto cakkavattī viya sattahi aṅgehi parivuto ariyo sammāsamādhīti vuccati. Upecca nissīyatīti upanisā, saha upanisāyāti saupaniso, saupanissayo attho, saparivāroyevāti vuttaṃ hoti. Sahakārikāraṇabhūto hi dhammasamūho idha 『『upaniso』』ti adhippeto.

Samādhiparikkhārasuttavaṇṇanā niṭṭhitā.

1. Paṭhamaaggisuttavaṇṇanā

2. Tatiye anuḍahanaṭṭhenāti kāmaṃ āhuneyyaggiādayo tayo aggī brāhmaṇehipi icchitā santi. Te pana tehi icchitamattāva, na sattānaṃ tādisā atthasādhakā. Ye pana sattānaṃ atthasādhakā, te dassetuṃ 『『āhunaṃ vuccatī』』tiādi vuttaṃ. Tattha ānetvā hunanaṃ pūjanaṃ 『『āhuna』』nti vuttaṃ, taṃ āhunaṃ arahantī mātāpitaro. Tenāha bhagavā – 『『āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacana』』nti (itivu. 106). Yadaggena ca te puttānaṃ bahūpakāratāya āhuneyyāti, tesu sammāpaṭipatti nesaṃ hitasukhāvahā, tadaggena tesu micchāpaṭipatti ahitadukkhāvahāti āha 『『tesu…pe… nibbattantī』』ti.

Svāyamattho (dī. ni. aṭṭha.

我來為您直譯這段巴利文： "微細性"即因達到只餘行的微細狀態。因無明顯識的作用而非識,也非全無識為非非識,所以不說在具有遍滿識作用的識住中。 七識住經註釋完畢。 2. 定資具經註釋 45. 第二經中"定資具"此中有三種資具。"車以戒為資具,禪為軸精進為輪"此中裝飾為資具。"以七種城市資具而善備"此中眷屬為資具。"病緣...命資具"此中資材為資具。此處意指此義,所以說"道定的資材"。眷屬資具也可以。因眷屬即正見等道法以俱生等緣性圍繞構成正定。"具備"即被圍繞。"此稱為聖正定"即此如被七寶圍繞的轉輪王般被七支圍繞的聖正定稱為。"近依靠"為親依,與親依即有親依,義為有依,即說是有眷屬。因此處意指作為助緣的法聚為"親依"。 定資具經註釋完畢。 3. 第一火經註釋 46. 第三經中"以燒義"即雖應供火等三火也為婆羅門所希求。但它們只是他們所希求,不是如此對有情有利。為顯示對有情有利者而說"供養說為"等。其中帶來供養稱為"供養",父母值得此供養。所以世尊說:"比丘們,'應供養'是父母的同義語"。正因為他們對子女多所助益而應供養,對他們正行能帶來利益安樂,所以對他們邪行能帶來無益痛苦,因此說"于彼等...生"。 此義(長部注);

3.305) mittavindakavatthunā veditabbo. Mittavindako hi mātarā, 『『tāta, ajja uposathiko hutvā vihāre sabbarattiṃ dhammassavanaṃ suṇohi, sahassaṃ te dassāmī』』ti vutto dhanalobhena uposathaṃ samādāya vihāraṃ gantvā 『『idaṃ ṭhānaṃ akutobhaya』』nti sallakkhetvā dhammāsanassa heṭṭhā nipanno sabbarattiṃ niddāyitvā gharaṃ agamāsi. Mātā pātova yāguṃ pacitvā upanāmesi. So sahassaṃ gahetvāva pivi. Athassa etadahosi 『『dhanaṃ saṃharissāmī』』ti. So nāvāya samuddaṃ pakkhanditukāmo ahosi. Atha naṃ mātā, 『『tāta, imasmiṃ kule cattālīsakoṭidhanaṃ atthi, alaṃ gamanenā』』ti nivāreti. So tassā vacanaṃ anādiyitvā gacchati eva. Sā purato aṭṭhāsi. Atha naṃ kujjhitvā 『『ayaṃ mayhaṃ purato tiṭṭhatī』』ti pādena paharitvā patitaṃ antaraṃ katvā agamāsi.

Mātā uṭṭhahitvā 『『mādisāya mātari evarūpaṃ kammaṃ katvā gatassa te gataṭṭhāne sukhaṃ bhavissatīti evaṃsaññī nāma tvaṃ puttā』』ti āha. Tassa nāvaṃ āruyha gacchato sattame divase nāvā aṭṭhāsi. Atha te manussā 『『addhā ettha pāpapuggalo atthi, salākaṃ dethā』』ti āhaṃsu. Salākā dīyamānā tasseva tikkhattuṃ pāpuṇi. Te tassa uḷumpaṃ datvā taṃ samudde pakkhipiṃsu. So ekaṃ dīpaṃ gantvā vimānapetīhi saddhiṃ sampattiṃ anubhavanto tāhi 『『purato purato mā agamāsī』』ti vuccamānopi taddiguṇaṃ taddiguṇaṃ sampattiṃ passanto anupubbena khuracakkadharaṃ ekaṃ addasa. Taṃ cakkaṃ padumapupphaṃ viya upaṭṭhāsi. So taṃ āha, 『『ambho, idaṃ tayā piḷandhitaṃ padumaṃ mayhaṃ dehī』』ti. Na idaṃ, sāmi, padumaṃ, khuracakkaṃ etanti. So 『『vañcesi maṃ tvaṃ, kiṃ mayā padumaṃ na diṭṭhapubba』』nti vatvā 『『tvaṃ lohitacandanaṃ vilimpitvā piḷandhanaṃ padumapupphaṃ mayhaṃ na dātukāmo』』ti āha. So cintesi 『『ayampi mayā katasadisaṃ kammaṃ katvā tassa phalaṃ anubhavitukāmo』』ti. Atha naṃ 『『gaṇha, re』』ti vatvā tassa matthake cakkaṃ khipi. Tena vuttaṃ –

『『Catubbhi aṭṭhajjhagamā, aṭṭhāhi pica soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake』』ti. (jā. 1.1.104; 1.

我來為您直譯這段巴利文： 應從彌提溫達卡故事了知。彌提溫達卡被母親說:"孩子,今天持齋戒到寺院整夜聽聞法,我給你一千"。他因財貪而受持齋戒去寺院,認為"此處安全"而躺在法座下整夜睡眠后回家。母親早晨煮粥供養。他取了一千才喝。然後他想:"我要聚集財富"。他想乘船入海。那時母親說:"孩子,此家有四十億財富,不要去"而阻止。他不顧她的話而去。她站在前面。他因生氣說"她站在我前面"而用腳踢倒她後走過去了。 母親起來說:"孩子,你以為對我這樣的母親作如此行為而去,在你去處會有快樂嗎?"。他登船而去,第七天船停住。那時那些人說:"這裡必有惡人,給簽"。給簽時三次落在他手中。他們給他筏子后將他丟入海。他去一個島與宮殿鬼女們一起享受幸福,雖被她們說"不要再往前去",但他看到雙倍雙倍幸福而漸次見到一個持剃刀輪者。那輪子對他顯現如蓮花。他對他說:"喂,給我你戴的這蓮花"。"主人,這不是蓮花,是剃刀輪"。他說:"你騙我,我沒見過蓮花嗎?"又說"你涂赤檀香戴飾品蓮花不願給我"。他想:"此人也想作如我所作業而受其果"。然後說"喂,拿去"而將輪子擲在他頭上。所以說: "以四得八,以八得十六, 以十六得三十二,貪求遇到輪, 為欲所害者,輪在頭上轉。"(本生;; )

5.103);

Soti gehasāmiko bhattā. Purimanayenevāti anuḍahanassa paccayatāya. Tatridaṃ vatthu – kassapabuddhakāle sotāpannassa upāsakassa bhariyā aticāraṃ carati. So taṃ paccakkhato disvā 『『kasmā evaṃ karosī』』ti āha. Sā 『『sacāhaṃ evarūpaṃ karomi, ayaṃ me sunakho viluppamāno khādatū』』ti vatvā kālakatā kaṇṇamuṇḍakadahe vemānikapetī hutvā nibbattā divā sampattiṃ anubhavati, rattiṃ dukkhaṃ. Tadā bārāṇasirājā migavaṃ caranto araññaṃ pavisitvā anupubbena kaṇṇamuṇḍakadahaṃ sampatto tāya saddhiṃ sampattiṃ anubhavati. Sā taṃ vañcetvā rattiṃ dukkhaṃ anubhavati. So ñatvā 『『kattha nu kho gacchatī』』ti piṭṭhito piṭṭhito gantvā avidūre ṭhito kaṇṇamuṇḍakadahato nikkhamitvā taṃ 『『paṭapaṭa』』nti khādamānaṃ ekaṃ sunakhaṃ disvā asinā dvidhā chindi, dve ahesuṃ. Puna chinne cattāro, puna chinne aṭṭha, puna chinne soḷasa ahesuṃ. Sā 『『kiṃ karosi, sāmī』』ti āha. So 『『kiṃ ida』』nti āha. Sā 『『evaṃ akatvā kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsāhī』』ti āha. So tathā akāsi. Sunakhā antaradhāyiṃsu. Muṭṭhiyogo kirāyaṃ tassa sunakhantaradhānassa, yadidaṃ kheḷapiṇḍaṃ bhūmiyaṃ niṭṭhubhitvā pādena ghaṃsanaṃ, taṃ divasaṃ tassā kammaṃ khīṇaṃ. Rājā vippaṭisārī hutvā gantuṃ āraddho. Sā 『『mayhaṃ, sāmi, kammaṃ khīṇaṃ, mā agamāsī』』ti āha. Rājā assutvāva gato.

Dakkhiṇāti cattāro paccayā dīyamānā dakkhanti etehi hitasukhānīti, taṃ dakkhiṇaṃ arahatīti dakkhiṇeyyo, bhikkhusaṅgho.

Paṭhamaaggisuttavaṇṇanā niṭṭhitā.

4-5. Dutiyaaggisuttādivaṇṇanā

47-48. Catutthe yaññavāṭaṃ sampādetvā mahāyaññaṃ uddissa saviññāṇakāni aviññāṇakāni ca yaññūpakaraṇāni sajjitānīti āha pāḷiyaṃ 『『mahāyañño upakkhaṭo』』ti. Taṃ upakaraṇaṃ tesaṃ tathāsajjananti āha 『『upakkhaṭoti paccupaṭṭhito』』ti. Vacchatarasatānīti yuvabhāvappattāni nātibalavavacchasatāni. Te pana vacchā eva honti, na dammā, balībaddā vā. Urabbhāti taruṇameṇḍakā vuccanti. Upanītānīti ṭhapanatthāya upanītāni. Vihiṃsaṭṭhenāti hiṃsanaṭṭhena. Upavāyatūti upagantvā sarīradarathaṃ nibbāpento saṇhasītalā vāto vāyatu. Sesaṃ suviññeyyameva. Pañcame natthi vattabbaṃ.

Dutiyaaggisuttādivaṇṇanā niṭṭhitā.

1. Dutiyasaññāsuttavaṇṇanā

2. Chaṭṭhe nhāruvilekhananti cammaṃ likhantānaṃ cammaṃ likhitvā chaḍḍitakasaṭaṃ. 『『Esohamasmī』』tiādinā ahaṃkaraṇaṃ ahaṅkāro. 『『Etaṃ mamā』』ti mamaṃkaraṇaṃ mamaṅkāro. Tenāha 『『ahaṅkāradiṭṭhito』』tiādi. Tisso vidhāti seyyasadisahīnavasena tayo mānā. 『『Ekavidhena rūpasaṅgaho』』tiādīsu (dha. sa. 584) koṭṭhāso 『『vidhā』』ti vutto. 『『Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī』』tiādīsu (saṃ. ni. 1.95) pakāro. 『『Tisso imā, bhikkhave, vidhā. Katamā tisso? Seyyohamasmīti vidhā』』ti (vibha. 920) ettha māno 『『vidhā』』ti vutto. Idhāpi mānova adhippeto. Māno hi vidahanato hīnādivasena tividhā. Tenākārena dahanato upadahanato 『『vidhā』』ti vuccati.

Dutiyasaññāsuttavaṇṇanā niṭṭhitā.

7-8. Methunasuttādivaṇṇanā

50-

我來為您直譯這段巴利文： "夫"即家主丈夫。"如前方法"即因燒惱的原因性。此中有此事:在迦葉佛時,一位預流果優婆塞的妻子行不貞。他親眼見到后說:"為何如此做?"她說:"如果我做如此事,愿此狗撲咬吃我"而死後生為甘那蒙達卡池的宮殿鬼女,白天享受幸福,夜間受苦。那時波羅奈王打獵入林漸至甘那蒙達卡池與她共享幸福。她欺騙他夜間受苦。他知道后想"她去哪裡"而跟隨在後不遠處站著,見一隻狗從甘那蒙達卡池出來"撲撲"地咬她。他用劍斬斷成兩半,成了兩隻。再斬成四隻,再斬成八隻,再斬成十六隻。她說:"主人,你做什麼?"他說:"這是什麼?"她說:"不要這樣做,吐口水在地上用腳擦"。他如是做。狗們消失。據說這是那狗消失的咒法,即吐口水在地上用腳擦,那天她的業盡。王生悔意而欲離去。她說:"主人,我的業已盡,不要走"。王不聽而去。 "應施"即因以此等資具得到利益安樂為應施,值得此施為應施,即比丘僧。 第一火經註釋完畢。 4-5. 第二火經等註釋 47-48. 第四經中準備祭場為大祭而備有情無情祭品,所以經中說"大祭已備"。彼資具如是備為他們故說"已備即已現前"。"百頭小牛"即達青年期未太強壯的百頭牛。它們只是小牛,不是待馴服的或負重的。"羊"說的是幼羊。"牽來"即為安置而牽來。"以害義"即以傷害義。"吹向"即靠近吹動消除身體疲勞的柔軟涼風吹。余易了知。第五經無可說。 第二火經等註釋完畢。 6. 第二想經註釋 49. 第六經中"筋刮屑"即剝皮者剝皮后丟棄的渣滓。以"我是這個"等作我為我慢。以"這是我的"作我所為我所慢。所以說"從我慢見"等。"三種"即以勝等劣的三種慢。在"一種色攝"等中,部分稱為"種"。在"說何種持戒,說何種具慧"等中是方式。在"比丘們,此三種。何為三?'我勝'為種"中慢稱為"種"。此處也意指慢。因慢以勝等三種而灼燒。以彼行相燒故近燒故稱為"種"。 第二想經註釋完畢。 7-8. 淫慾經等註釋 50-;

1. Sattame idhāti imasmiṃ loke. Ekaccoti eko. Samaṇo vā brāhmaṇo vāti pabbajjāmattena samaṇo vā, jātimattena brāhmaṇo vā. Dvayaṃdvayasamāpattinti dvīhi dvīhi samāpajjitabbaṃ, methunanti attho. Na heva kho samāpajjatīti sambandho. Ucchādanaṃ ubbaṭṭanaṃ. Sambāhanaṃ parimaddanaṃ. Sādiyatīti adhivāseti. Tadassādetīti ucchādanādiṃ abhiramati. Nikāmetīti icchati. Vittinti tuṭṭhiṃ. Idampi khoti ettha idanti yathāvuttaṃ sādiyanādiṃ khaṇḍādibhāvavasena ekaṃ katvā vuttaṃ. Pi-saddo vakkhamānaṃ upādāya samuccayattho, kho-saddo avadhāraṇattho. Idaṃ vuttaṃ hoti – yadetaṃ brahmacāripaṭiññassa asatipi dvayaṃdvayasamāpattiyaṃ mātugāmassa ucchādananahāpanasambāhanasādiyanādi. Idampi ekaṃsena tassa brahmacariyassa khaṇḍādibhāvāpādanato khaṇḍampi chiddampi sabalampi kammāsampīti. Evaṃ pana khaṇḍādibhāvāpattiyā so aparisuddhaṃ brahmacariyaṃ carati, na parisuddhaṃ, saṃyutto methunasaṃyogena, na visaṃyutto. Tato cassa na jātiādīhi parimuttīti dassento 『『ayaṃ vuccatī』』tiādimāha.

Sañjagghatīti kilesavasena mahāhasitaṃ hasati. Saṃkīḷatīti kāyasaṃsaggavasena kīḷati. Saṃkelāyatīti sabbaso mātugāmaṃ kelāyanto viharati. Cakkhunāti attano cakkhunā. Cakkhunti mātugāmassa cakkhuṃ. Upanijjhāyatīti upecca nijjhāyati oloketi. Tirokuṭṭanti kuṭṭassa parato. Tathā tiropākāraṃ, 『『mattikāmayā bhitti kuṭṭaṃ, iṭṭhakāmayā pākāro』』ti vadanti. Yā kāci vā bhitti porisakā diyaḍḍharatanappamāṇā kuṭṭaṃ, tato adhiko pākāro. Assāti brahmacāripaṭiññassa. Pubbeti vatasamādānato pubbe. Kāmaguṇehīti kāmakoṭṭhāsehi. Samappitanti suṭṭhu appitaṃ sahitaṃ. Samaṅgibhūtanti samannāgataṃ. Paricārayamānanti kīḷantaṃ, upaṭṭhahiyamānaṃ vā. Paṇidhāyāti patthetvā. Sīlenātiādīsu yamaniyamādisamādānavasena sīlaṃ, avītikkamavasena vataṃ. Ubhayampi vā sīlaṃ, dukkaracariyavasena pavattitaṃ vataṃ. Taṃtaṃakiccasammatato vā nivattilakkhaṇaṃ sīlaṃ, taṃtaṃsamādānavato vesabhojanakiccakaraṇādivisesappaṭipatti vataṃ. Sabbathāpi dukkaracariyā tapo. Methunā virati brahmacariyanti evampettha pāḷivaṇṇanā veditabbā. Aṭṭhamaṃ uttānameva.

Methunasuttādivaṇṇanā niṭṭhitā.

1. Dānamahapphalasuttavaṇṇanā

我來為您直譯這段巴利文： 50-51. 第七經中"此"即此世間。"某"即一。"沙門或婆羅門"即僅以出家而為沙門,或僅以生而為婆羅門。"二二入"即以二二應入,即淫慾的意思。"但不入"為關聯。塗油為摩擦。按摩為揉捏。"受用"即同意。"喜味"即喜愛塗油等。"欲求"即想要。"悅"即喜。"此亦"此中"此"即如所說受用等以破等性而作一說。"亦"字含攝將說義,"但"字為確定義。此說:即此自稱梵行者雖無二二入而受用女人塗油沐浴按摩等。此亦必定導致其梵行破裂漏洞污點瑕疵。以如是成為破等性故他行不清凈梵行,非清凈,結繫於淫慾結,非離系。從此他不脫離生等,為顯示此而說"此說"等。 "大笑"即以煩惱而大笑。"戲樂"即以身觸而戲。"親愛"即完全親愛女人而住。"以眼"即以自己眼。"眼"即女人眼。"注視"即近觀察看。"墻外"即墻的那邊。如是"墻外",他們說"泥做的為墻,磚做的為墻壁"。任何墻高一人半成墻,超過此為墻壁。"他"即自稱梵行者。"前"即受持戒前。"欲分"即欲部分。"沉溺"即善沉入隨行。"具足"即具有。"享受"即戲樂,或被侍奉。"立愿"即希求。在"以戒"等中,以受持止持等為戒,以不違犯為禁。或二者皆為戒,以行難行為禁。或以離各種不當為相為戒,以各種受持特殊行為如食魚等為禁。一切難行為苦行。離淫為梵行,如是此中應知經文註釋。第八經明顯。 淫慾經等註釋完畢。 9. 佈施大果經註釋

1. Navame 『『sāhu dāna』』nti dānaṃ detīti 『『dānaṃ nāma sādhu sundara』』nti dānaṃ detīti attho. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayo vidūrībhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti 『『alaṅkārabhūtañceva parivārabhūtañca detī』』ti vuttaṃ. Jhānānāgāmī nāma hoti jhānaṃ nibbattetvā brahmalokūpapannānaṃ ariyānaṃ heṭṭhā anuppajjanato. Imaṃ pecca paribhuñjissāmīti sāpekkhassa dānaṃ paralokaphalāsāya sātisayāya ca pubbācāravasena uppajjamānāya anubhavattā taṇhuttaraṃ nāma hotīti āha 『『paṭhamaṃ taṇhuttariyadāna』』nti. Dānaṃ nāma buddhādīhi pasatthanti garuṃ cittīkāraṃ upaṭṭhapetvā dātabbattā 『『dutiyaṃ cittīkāradāna』』nti vuttaṃ. Pubbakehi pitupitāmahehi dinnapubbaṃ katapubbaṃ jahāpetuṃ nāma nānucchavikanti attabhāvasabhāgavasena hirottappaṃ paccupaṭṭhapetvā dātabbato 『『tatiyaṃ hirottappadāna』』nti vuttaṃ. 『『Ahaṃ pacāmi, na ime pacanti, nārahāmi pacanto apacantānaṃ dānaṃ adātu』』nti evaṃsaññī hutvā dento niravasesaṃ katvā detīti āha 『『catutthaṃ niravasesadāna』』nti. 『『Yathā tesaṃ pubbakānaṃ isīnaṃ tāni mahāyaññakāni ahesuṃ, evaṃ me ayaṃ dānaparibhogo bhavissatī』』ti evaṃsaññino dānaṃ dakkhiṇaṃ arahesu dātabbato 『『pañcamaṃ dakkhiṇeyyadāna』』nti vuttaṃ. 『『Imaṃ me dānaṃ dadato cittaṃ pasīdatī』』tiādinā pītisomanassaṃ uppādetvā dentassa dānaṃ somanassabāhullappattiyā somanassupacāraṃ nāma hotīti āha 『『chaṭṭhaṃ somanassupavicāradāna』』nti vuttaṃ.

Dānamahapphalasuttavaṇṇanā niṭṭhitā.

1. Nandamātāsuttavaṇṇanā

2. Dasame 『『vutthavasso pavāretvā…pe… nikkhamī』』ti aṅguttarabhāṇakānaṃ matenetaṃ vuttaṃ. Majjhimabhāṇakā pana vadanti 『『bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. Teneva ca akāle nikkhantattā kosalarājādayo vāretuṃ ārabhiṃsu. Pavāretvā hi caraṇaṃ buddhāciṇṇa』』nti. Puṇṇāya sammāpaṭipattiṃ paccāsīsanto bhagavā 『『mama nivattanapaccayā tvaṃ kiṃ karissasī』』ti āha. Puṇṇāpi…pe… pabbajīti ettha seṭṭhi 『『puṇṇāya bhagavā nivattito』』ti sutvā taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. Sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. Athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi –

『『Puṇṇe pūrassu saddhammaṃ, cando pannaraso yathā;

Paripuṇṇāya paññāya, dukkhassantaṃ karissasī』』ti. (therīgā. 3);

Sā gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosi. Sesamettha suviññeyyameva.

Nandamātāsuttavaṇṇanā niṭṭhitā.

Mahāyaññavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Abyākatavaggo

1-2. Abyākatasuttādivaṇṇanā

54-

我來為您直譯這段巴利文： 52. 第九經中"善哉佈施"即佈施給與是"佈施即善好"而佈施的意思。因為佈施后觀察它時生起歡喜喜悅愉悅等,貪嗔嫉慳等遠離。現在佈施以增長隨順法遠離違逆法而成為修心的莊嚴和資具,所以說"給成為莊嚴和眷屬"。稱為不來禪那因生起禪那而生梵界的聖者不下生。"死後我將受用此"以期望的佈施因來世果愿和以殊勝前行而生起享受故成為愛增上,所以說"第一愛增上佈施"。佈施為佛等所贊故應以尊重恭敬而施,故說"第二恭敬佈施"。前世祖父母已施已作不應廢棄,以自身部分而現起慚愧而應施故說"第三慚愧佈施"。"我煮食,他們不煮,我煮食不應不給不煮者佈施"如此想而施者完全施與,所以說"第四完全佈施"。"如彼等古仙人有彼大祭,如是我的此佈施享用將成"如此想的佈施因應施於應施者故說"第五應施佈施"。以"我施此佈施時心凈信"等生起喜悅而施的佈施因多喜悅而成喜悅所行,所以說"第六喜悅所行佈施"。 佈施大果經註釋完畢。 10. 難陀母經註釋 53. 第十經中"安居畢已自恣...出發"這是依增支部誦者的說法。但中部誦者說:"世尊在雨安居將近時從祗園與比丘僧團圍繞出發遊行。因非時出發故憍薩羅王等開始阻止。因為自恣后遊行是佛常法"。世尊期待布那的正行而說"因我返回你將做什麼"。"布那也...出家"此中長者聽說"世尊因布那而返回"后使她自由並置于女兒地位。她請求出家而出家,出家后開始觀禪。那時世尊知她已開始觀禪而發此光明偈: "布那當圓滿正法,如十五日圓月, 以圓滿智慧,你將作苦盡。"(長老尼偈) 她于偈頌終了證得阿羅漢成為著名女弟子。此余易了知。 難陀母經註釋完畢。 大祭品註釋完畢。 第一五十經完畢。 6. 無記品 1-2. 無記經等註釋 54-

1. Chaṭṭhavaggassa paṭhamaṃ suviññeyyameva. Dutiye atīte attabhāve nibbattakaṃ kammanti 『『purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo』』ti evamāgataṃ saparikkhāraṃ pañcavidhaṃ kammavaṭṭamāha. Etarahi me attabhāvo na siyāti viññāṇanāmarūpasaḷāyatanaphassavedanāsahitaṃ paccuppannaṃ pañcavidhaṃ vipākavaṭṭamāha. Yaṃ atthikanti yaṃ paramatthato vijjamānakaṃ. Tenāha 『『bhūta』』nti. Tañhi paccayanibbattatāya 『『bhūta』』nti vuccati. Taṃ pajahāmīti tappaṭibaddhacchandarāgappahānena tato eva āyatiṃ anuppattidhammatāpādanavasena pajahāmi pariccajāmi. Haritantanti (ma. ni. aṭṭha. 1.303) haritameva. Anta-saddena padavaḍḍhanaṃ kataṃ yathā 『『vanantaṃ suttanta』』nti, allatiṇādīni āgamma nibbāyatīti attho. Pathantanti mahāmaggaṃ. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ vivittaṃ abbhokāsabhūmibhāgaṃ. Anāhārāti apaccayā nirupādānā. Sesamettha uttānameva.

Abyākatasuttādivaṇṇanā niṭṭhitā.

1. Tissabrahmāsuttavaṇṇanā

2. Tatiye vivittāni tādisāni pana pariyantāni atidūrāni hontīti āha 『『antimapariyantimānī』』ti. Ante bhavāni antimāni, antimāniyeva pariyantimāni. Ubhayenapi atidūrataṃ dasseti. Samannāhāre ṭhapayamānoti indriyaṃ samākārena vattento indriyasamataṃ paṭipādento nāma hoti. Vipassanācittasampayutto samādhi, satipi saṅkhāranimittāvirahe niccanimittādivirahato 『『animitto』』ti vuccatīti āha 『『animittanti balavavipassanāsamādhi』』nti.

Tissabrahmāsuttavaṇṇanā niṭṭhitā.

4-7. Sīhasenāpatisuttādivaṇṇanā

57-60. Catutthe kucchito ariyo kadariyo. Thaddhamacchariyasadisaṃ hi kucchitaṃ sabbanihīnaṃ natthi sabbakusalānaṃ ādibhūtassa nisedhanato. Sesamettha pañcamādīni ca uttānatthāneva.

Sīhasenāpatisuttādivaṇṇanā niṭṭhitā.

1. Pacalāyamānasuttavaṇṇanā

我來為您直譯這段巴利文： 54-55. 第六品第一經明顯。第二經中過去生中所生之業即"前業有中的癡為無明,造作為行,欲求為愛,趨向為取,思為有"如是所來的具資具的五種業輪。"現在我的生身不應有"說含識名色六處觸受的現在五種果輪。"若有益"即若第一義存在。所以說"生起"。因為它以緣生故稱為"生起"。"我舍彼"即以舍彼相應的欲貪,即以從此不再生法性而舍我離。"翠綠"即綠色。以"邊"字增語如"林邊經邊",依止濕草等而滅的意思。"道邊"即大道。"巖邊"即山。"水邊"即水。"或愉悅地面"即無草叢等的空曠地面。"無食"即無緣無取。此餘明顯。 無記經等註釋完畢。 3. 帝須梵天經註釋 56. 第三經中該等空閑處成為極遠邊故說"有最邊際"。在邊際有為最邊,最邊即邊際。以二者顯示極遠。"立於專注"即令諸根等相而轉即成就根平等。觀智相應定,雖有行相不離而由於無常相等不離故稱為"無相"故說"無相即強觀定"。 帝須梵天經註釋完畢。 4-7. 師子將軍經等註釋 57-60. 第四經中惡聖為慳吝。因為與堅慳相似的惡為一切最下,因阻礙一切善之初故。此余及第五等經明顯。 師子將軍經等註釋完畢。 8. 睡眠經註釋

1. Aṭṭhame ālokasaññaṃ manasi kareyyāsīti divā vā rattiṃ vā sūriyapajjotacandamaṇiādīnaṃ ālokaṃ 『『āloko』』ti manasi kareyyāsi. Idaṃ vuttaṃ hoti – sūriyacandālokādiṃ divā rattiñca upaladdhaṃ yathāladdhavaseneva manasi kareyyāsi, citte ṭhapeyyāsi. Yathā te subhāvitālokakasiṇassa viya kasiṇāloko yadicchakaṃ yāvadicchakañca so āloko rattiyaṃ upatiṭṭhati, yena tattha divāsaññaṃ ṭhapeyyāsi, divā viya vigatathinamiddhova bhaveyyāsīti. Tenāha 『『yathā divā tathā ratti』』nti. Iti vivaṭena cetasāti evaṃ apihitena cittena thinamiddhapidhānena apihitattā. Apariyonaddhenāti samantato anonaddhena asañchāditena. Sahobhāsanti sañāṇobhāsaṃ. Thinamiddhavinodanaālokopi vā hotu kasiṇālokopi vā parikammālokopi vā, upakkilesāloko viya sabboyaṃ āloko ñāṇasamuṭṭhānovāti. Yesaṃ akaraṇe puggalo mahājāniyo hoti, tāni avassaṃ kātabbāni. Yāni akātumpi vaṭṭanti, sati samavāye kātabbato tāni karaṇīyānīti āha 『『itarāni karaṇīyānī』』ti. Atha vā kattabbāni kammāni karaṇaṃ arahantīti karaṇīyāni. Itarāni kiccānītipi vadanti.

Ādinayappavattā viggāhikakathāti 『『na tvaṃ imaṃ dhammavinayaṃ ājānāsi, ahaṃ imaṃ dhammavinayaṃ ājānāmi, kiṃ tvaṃ imaṃ dhammavinayaṃ ājānissasi, micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno, sahitaṃ me, asahitaṃ te, purevacanīyaṃ pacchā avaca, pacchāvacanīyaṃ pure avaca, adhiciṇṇaṃ te viparāvattaṃ, āropito te vādo, niggahito tvamasi. Cara vādappamokkhāya, nibbeṭhehi vā sace pahosī』』ti (dī. ni. 1.18; ma. ni. 3.41) evaṃpavattā kathā. Tattha sahitaṃ meti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 61. 第八經中"你應作意光明想"即日間或夜間對太陽光、燈光、月亮、寶石等的光明作"光明"想。這說:對日光月光等日夜所得,應如所得而作意,安立於心。如同你善修光明遍者的遍光,那光明隨欲隨時在夜間現前,以此你能在其中立日想,如同白天一樣無昏沉睡眠。所以說"如白天如是夜晚"。"如是開放心"即如是因無昏沉睡眠覆蓋而不覆蓋的心。"不遮蔽"即遍無遮覆不覆蔽。"有光"即有智光。或是除昏沉睡眠的光明、遍光、預備光,如同隨煩惱光,一切此光即生起智。對不作者人有大損失的,那些必須作。可以不作但因聚合而應作的,那些是應作事,所以說"其他應作事"。或說應作之業值得作為應作事。也說"其他義務"。 "初方式進行爭論語"即"你不知此法律,我知此法律,你怎能知此法律,你是邪行者,我是正行者,我合理,你不合理,應先說的后說,應后說的先說,你的慣行顛倒,你的論被責難,你被降服。去求脫論,或若能解釋"如是進行的語。其中"我合理"(長部注);;

1.18) mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ, atthayuttaṃ kāraṇayuttanti attho. Sahitanti vā pubbāparāviruddhaṃ. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho. Āropito te vādoti mayā tava vāde doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara vicara, tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idāni eva nibbeṭhehīti attho.

Taṇhā sabbaso khīyanti etthāti taṇhāsaṅkhayo, tasmiṃ. Taṇhāsaṅkhayeti ca idaṃ visaye bhummanti āha 『『taṃ ārammaṇaṃ katvā』』ti. Vimuttacittatāyāti sabbasaṃkilesehi vippayuttacittatāya. Aparabhāge paṭipadā nāma ariyasaccābhisamayo. Sā sāsanacārigocarā paccattaṃ veditabbatoti āha 『『pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchatī』』ti. Akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, so eva aparihāyanasabhāvattā accantā niṭṭhā assāti accantaniṭṭhā. Tenāha 『『ekantaniṭṭho satataniṭṭhoti attho』』ti. Na hi paṭividdhassa lokuttaradhammassa dassannaṃ kuppannaṃ nāma atthi. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī. Maggabrahmacariyassa vusitattā tassa ca aparihāyanasabhāvattā accantaṃ brahmacārīti accantabrahmacārī. Tenāha 『『niccabrahmacārīti attho』』ti. Pariyosānanti maggabrahmacariyapariyapariyosānaṃ vaṭṭadukkhapariyosānañca.

Pañcakkhandhāti pañcupādānakkhandhā. Sakkāyasabbañhi sandhāya idha 『『sabbe dhammā』』ti vuttaṃ vipassanāvisayassa adhippetattā. Tasmā āyatanadhātuyopi taggatikā eva daṭṭhabbā. Tenāha bhagavā 『『nālaṃ abhinivesāyā』』ti. Na yuttā abhinivesāya 『『etaṃ mama, eso me attā』』ti ajjhosānāya. 『『Alameva nibbindituṃ alaṃ virajjitu』』ntiādīsu (dī. ni. 2.272; saṃ. ni.

我來為您直譯這段巴利文： (1.18)我的語言合理流暢,義理相應因理相應的意思。或"合理"即前後無矛盾。"你不合理"即你的語言不合理不流暢。"你的慣行顛倒"即你長久修習而熟練的,以我一言即顛倒轉變而住,你什麼都不知的意思。"你的論被責難"即我於你的論指出過失。"去求脫論"即為脫過失而行走遊行,即到處去學的意思。"或若能解釋"即如果你自己能,現在就解釋的意思。 愛在此全滅為愛盡,于彼。"于愛盡"此為處所位格,所以說"以彼為所緣"。"心解脫性"即與一切煩惱離系的心性。後分行道即現觀聖諦。它是教之行處各自應知,所以說"問簡略說前分行道"。以不動法性超越稱為盡滅的終,即"過徹",由於無退失性故其有過徹完成為過徹完成。所以說"一向完成即恒完成的意思"。因為對已通達的出世間法沒有稱為動搖的見。過徹地與四軛安穩為其有為過徹軛安。因已住梵行道及其無退失性故過徹地住梵行為過徹梵行者。所以說"常梵行者的意思"。"究竟"即梵行道究竟及輪迴苦究竟。 "五蘊"即五取蘊。因此處說"一切法"是指有身一切,因意指觀智境。故處界等應見為同趣。所以世尊說"不應執著",不適于執著為"這是我的,這是我我"而執取。如"足以厭離足以離染"等(長部,相應部;

2.124, 128, 134, 143) viya alaṃ-saddo yuttatthopi hotīti āha 『『na yuttā』』ti. Sampajjantīti bhavanti. Yadipi 『『tatiyā catutthī』』ti idaṃ visuddhidvayaṃ abhiññāpaññā, tassa pana sapaccayanāmarūpadassanabhāvato sati ca paccayapariggahe sapaccayattā aniccanti, nāmarūpassa aniccatāya dukkhaṃ, dukkhañca anattāti atthato lakkhaṇattayaṃ supākaṭameva hotīti āha 『『aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānātī』』ti. Tatheva tīraṇapariññāyāti iminā aniccādibhāvena nālaṃ abhinivesāyāti nāmarūpassa upasaṃharati, na abhiññāpaññānaṃ sambhāradhammānaṃ. Purimāya hi atthato āpannaṃ lakkhaṇattayaṃ gaṇhāti salakkhaṇasallakkhaṇaparattā tassā. Dutiyāya sarūpato tassā lakkhaṇattayāropanavasena sammasanabhāvato. Ekacittakkhaṇikatāya abhinipātamattatāya ca appamattakampi. Rūpapariggahassa oḷārikabhāvato arūpapariggahaṃ dasseti. Dassento ca vedanāya āsannabhāvato, visesato sukhasārāgitāya, bhavassādagadhitamānasatāya ca therassa vedanāvasena nibbattetvā dasseti.

Khayavirāgoti khayasaṅkhāto virāgo saṅkhārānaṃ palujjanā. Yaṃ āgamma sabbaso saṅkhārehi virajjanā hoti, taṃ nibbānaṃ accantavirāgo. Nirodhānupassimhipīti nirodhānupassipadepi. Eseva nayoti atidisitvā taṃ ekadesena vivaranto 『『nirodhopi hi…pe… duvidhoyevā』』ti āha. Khandhānaṃ pariccajanaṃ tappaṭibaddhakilesappahānavasenāti yenākārena vipassanā kilese pajahati, tenākārena taṃnimittakkhandhe ca pajahatīti vattabbataṃ arahatīti āha 『『sā hi…pe… vossajjatī』』ti. Ārammaṇatoti kiccasādhanavasena ārammaṇakaraṇato. Evañhi maggato aññesaṃ nibbānārammaṇānaṃ pakkhandanavossaggābhāvo siddhova hoti. Pariccajanena pakkhandanena cāti dvīhipi vā kāraṇehi. Soti maggo. Sabbesaṃ khandhānaṃ vossajjanaṃ tappaṭibaddhasaṃkilesappahānena daṭṭhabbaṃ. Yasmā vā vipassanācittaṃ pakkhandatīti maggasampayuttacittaṃ sandhāyāha. Maggo ca samucchedavasena kilese khandhe ca pariccajati, tasmā yathākkamaṃ vipassanāmaggānañca vasena pakkhandanapariccāgavossaggāpi veditabbā. Tadubhayasamaṅgīti vipassanāsamaṅgī maggasamaṅgī ca. 『『Aniccānupassanāya niccasaññaṃ pajahatī』』tiādivacanato (paṭi. ma. 1.52) hi yathā vipassanāya kilesānaṃ pariccāgappaṭinissaggo labbhati, evaṃ āyatiṃ tehi kilesehi uppādetabbakkhandhānampi pariccāgapaṭinissaggo vattabbo. Pakkhandanapaṭinissaggo pana magge labbhamānāya ekantakāraṇabhūtāya vuṭṭhānagāminivipassanāya vasena veditabbo. Magge pana tadubhayampi ñāyāgatameva nippariyāyatova labbhamānattā. Tenāha 『『tadubhayasamaṅgīpuggalo』』tiādi. Pucchantassa ajjhāsayavasena 『『na kiñci loke upādiyatī』』ti ettha kāmupādānavasena upādiyanaṃ paṭikkhipatīti āha 『『taṇhāvasena na upādiyatī』』ti. Taṇhāvasena vā asati upādiyane diṭṭhivasena upādiyanaṃ anavakāsamevāti 『『taṇhāvasena』』icceva vuttaṃ. Na parāmasatīti nādiyati. Diṭṭhiparāmāsavasena vā 『『nicca』』ntiādinā na parāmasati. Saṃkhitteneva kathesīti tassa ajjhāsayavasena papañcaṃ akatvā kathesi.

Pacalāyamānasuttavaṇṇanā niṭṭhitā.

1. Mettasuttavaṇṇanā

我來為您直譯這段巴利文： (2.124,128,134,143)中一樣"足"字也有適合義,所以說"不適"。"成就"即成為。雖然"第三第四"此二清凈是勝智慧,但因其為見有緣名色性,且於攝取緣時因有緣故無常,因名色無常故苦,苦即無我,實際上三相很明顯,所以說"以知遍知了知無常苦無我"。"如是以度遍知"即以此無常等性質而對名色攝引"不應執著",不是對勝智慧的資糧法。因為前者取已實際達到的三相,因其為自相共相觀察性。後者因以直接加上該三相方式思惟故。因一心剎那和僅擊打性故極少。因色攝取的粗顯性而顯示無色攝取。顯示時因近於受,特別是樂味貪著,且心著于有味故,以長老的受顯示生起。 "滅離"即稱為滅的離即諸行的毀壞。依止彼而一切行離貪為涅槃究竟離。"于滅觀者亦"即于滅觀句亦。"此即方法"即指示后以一分開顯說"因為滅...二種"。"蘊的捨棄以舍彼相應煩惱"即以觀以何行相舍煩惱,也以該行相舍那特相蘊應當說,所以說"因為她...舍"。"從所緣"即從作用成就的所緣作。如是從道別的涅槃所緣的傾向舍離即成就。"以捨棄和傾向"即以二因。"彼"即道。應見一切蘊的捨棄以舍彼相應煩惱。或因觀心傾向說是道相應心。道以斷絕方式舍煩惱和蘊,故應知依次依觀和道的傾向舍離。"俱足二者"即俱足觀及道。因"以無常觀舍常想"等語故,如觀有煩惱的捨棄還舍,如是未來由彼煩惱所生蘊的捨棄還舍亦應說。傾向還舍則依獲得道的必然因出起行觀應知。于道則二者皆依正理已至無譬喻性故得。所以說"俱足二者之人"等。依問者意樂於"不於世間執取任何"此中否定以愛執取,所以說"不以愛執取"。或以愛無執取時以見執取即無機會故只說"以愛"。"不執著"即不取。或以見執取方式不以"常"等執著。"簡略而說"即依他意樂不作廣說而說。 睡眠經註釋完畢。 9. 慈經註釋

1. Navame mā, bhikkhave, puññānanti (itivu. aṭṭha. 62) ettha māti paṭisedhe nipāto. Puñña-saddo 『『kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī』』tiādīsu (dī. ni. 3.80) puññaphale āgato. 『『Avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañce saṅkhāraṃ abhisaṅkharotī』』tiādīsu (saṃ. ni. 2.51) kāmarūpāvacarasucaritesu. 『『Puññūpagaṃ hoti viññāṇa』』ntiādīsu (saṃ. ni. 2.51) sugativisesabhūte upapattibhave. 『『Tīṇimāni, bhikkhave, puññakiriyavatthūni dānamayaṃ puññakiriyavatthu, sīlamayaṃ puññakiriyavatthu, bhāvanāmayaṃ puññakiriyavatthū』』tiādīsu (itivu. 60; dī. ni. 3.305; a. ni. 8.36) kusalacetanāyaṃ. Idha pana tebhūmakakusaladhamme veditabbo. Bhāyitthāti ettha duvidhaṃ bhayaṃ ñāṇabhayaṃ, sārajjabhayanti. Tattha 『『yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī』』ti (a. ni. 4.33) āgataṃ ñāṇabhayaṃ. 『『Ahudeva bhayaṃ, ahu chambhitattaṃ, ahu lomahaṃso』』tiādīsu (dī. ni. 2.318) āgataṃ sārajjabhayaṃ. Idhāpi sārajjabhayameva. Ayañhettha attho – bhikkhave, dīgharattaṃ kāyavacīsaṃyamo vattappaṭivattapūraṇaṃ ekāsanaṃ ekaseyyaṃ indriyadamo dhutadhammehi cittassa niggaho satisampajaññaṃ kammaṭṭhānānuyogavasena vīriyārambhoti evamādīni yāni bhikkhunā nirantaraṃ pavattetabbāni puññāni, tehi mā bhāyittha, mā bhayaṃ santāsaṃ āpajjittha. Ekaccassa diṭṭhadhammasukhassa uparodhabhayena samparāyikanibbānasukhadāyakehi puññehi mā bhāyitthāti. Nissakke idaṃ sāmivacanaṃ.

Idāni tato abhāyitabbabhāve kāraṇaṃ dassento 『『sukhasseta』』ntiādimāha. Tattha sukha-saddo 『『sukho buddhānamuppādo, sukhā virāgatā loke』』tiādīsu (dha. pa. 194) sukhamūle āgato. 『『Yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta』』ntiādīsu (saṃ. ni. 3.60) sukhārammaṇe. 『『Yāvañcidaṃ, bhikkhave, na sukaraṃ akkhānena pāpuṇituṃ yāva sukhā saggā』』tiādīsu (ma. ni. 3.255) sukhapaccayaṭṭhāne. 『『Sukho puññassa uccayo』』tiādīsu (dha. pa. 118) sukhahetumhi. 『『Diṭṭhadhammasukhavihārā ete dhammā』』tiādīsu (ma. ni. 1.82) abyāpajje. 『『Nibbānaṃ paramaṃ sukha』』ntiādīsu (ma. ni. 2.215; dha. pa. 203, 204) nibbāne. 『『Sukhassa ca pahānā』』tiādīsu (dī. ni. 1.232; ma. ni. 1.271; saṃ. ni. 2.152) sukhavedanāyaṃ. 『『Adukkhamasukhaṃ santaṃ, sukhamicceva bhāsita』』ntiādīsu (saṃ. ni. 4.253; itivu. 53) upekkhāvedanāyaṃ. 『『Dvepi mayā, ānanda, vedanā vuttā pariyāyena sukhā vedanā dukkhā vedanā』』tiādīsu (ma. ni.

我來為您直譯這段巴利文： 62. 第九經中"諸比丘，不要"此中"不要"是否定詞。"福"字在"諸比丘，因受持諸善法故如是此福增長"等(長部)中來為福果。在"諸比丘，此無明所趣人若造作福行"等(相應部)中為欲色界善行。在"識成為福趣"等(相應部)中為善趣特殊的生有。在"諸比丘，此三福業事:施所成福業事、戒所成福業事、修所成福業事"等(如是語、長部、增支部)中為善思。此處則應知為三界善法。"怖畏"此中有二種怖:智怖與畏縮怖。其中"諸比丘，彼等長壽、端正、多樂、住高殿堂久住的諸天,他們聽聞如來說法多數生怖、悚懼、恐怖"等(增支部)而來的智怖。"實有怖,有戰慄,有身毛豎立"等(長部)而來的畏縮怖。此處也是畏縮怖。此中此義:諸比丘,長時身語防護、圓滿行與隨行、一座食、一臥處、根防護、以頭陀法制心、念正知、依修習業處而發勤等如是諸福應比丘相續行,勿怖彼等,勿生怖畏恐怖。某些因怖畏損害現法樂故,勿怖舍離而能與來世涅槃樂的諸福。此為從格的所有格語。 現在為顯示不應怖彼的原因而說"此樂"等。其中樂字在"諸佛生起樂,離染於世樂"等(法句)中來為樂根。在"摩訶利,因為色是樂、隨樂、樂所入"等(相應部)中為樂所緣。在"諸比丘,以說不易達到天界如是樂"等(中部)中為樂因處。在"積福樂"等(法句)中為樂因。在"此等法為現法樂住"等(中部)中為無惱。在"涅槃最樂"等(中部、法句)中為涅槃。在"舍樂"等(長部、中部、相應部)中為樂受。在"不苦不樂寂靜說為樂"等(相應部、如是語)中為舍受。在"阿難,我以方便說二受:樂受、苦受"等(中部);;

2.89) iṭṭhasukhesu. 『『Sukho vipāko puññāna』』ntiādīsu (peṭako. 23) iṭṭhavipāke. Idhāpi iṭṭhavipāke eva daṭṭhabbo. Iṭṭhassātiādīsu icchitabbato ceva aniṭṭhappaṭipakkhato ca iṭṭhassa. Kamanīyato manasmiñca kamanato pavisanato kantassa. Piyāyitabbato santappanato ca piyassa. Mananīyato manassa vaḍḍhanato ca manāpassāti attho veditabbo. Yadidaṃ puññānīti puññānīti yadidaṃ vacanaṃ, etaṃ sukhassa iṭṭhassa vipākassa adhivacanaṃ nāmaṃ. Sukhassetaṃ yadidaṃ puññānīti phalena kāraṇassa abhedopacāraṃ vadati. Tena katūpacitānaṃ puññānaṃ avassaṃbhāviphalaṃ sutvā appamattena sakkaccaṃ puññāni kattabbānīti puññakiriyāyaṃ niyojeti, ādarañca nesaṃ tattha uppādeti.

Idāni attanā sunettakāle katena puññakammena dīgharattaṃ paccanubhūtaṃ bhavantarappaṭicchannaṃ uḷārataraṃ puññavipākaṃ udāharitvā tamatthaṃ pākaṭataraṃ karonto 『『abhijānāmi kho panāha』』ntiādimāha. Tattha abhijānāmīti abhivisiṭṭhena ñāṇena jānāmi, paccakkhato bujjhāmi. Dīgharattanti cirakālaṃ. Puññānanti dānādīnaṃ kusaladhammānaṃ. Satta vassānīti satta saṃvaccharāni. Mettacittanti mijjatīti mettā, siniyhatīti attho. Mitte bhavā, mittassa vā esā pavattītipi mettā. Lakkhaṇādito pana hitākārappavattilakkhaṇā, hitūpasaṃhārarasā, āghātavinayapaccupaṭṭhānā, sattānaṃ manāpabhāvadassanapadaṭṭhānā. Byāpādūpasamo etissā sampatti, sinehasambhavo vipatti. Mettacittaṃ bhāvetvāti mettāsahagataṃ cittaṃ, cittasīsena samādhi vuttoti mettāsamādhiṃ metābrahmavihāraṃ uppādetvā ceva vaḍḍhetvā ca.

Satta saṃvaṭṭavivaṭṭakappeti satta mahākappe. Saṃvaṭṭavivaṭṭaggahaṇeneva hi saṃvaṭṭaṭṭhāyivivaṭṭaṭṭhāyinopi gahitā. Imaṃ lokanti kāmalokaṃ. Saṃvaṭṭamāne sudanti saṃvaṭṭamāne, sudanti nipātamattaṃ, vipajjamāneti attho. 『『Varasaṃvattaṭṭhāne suda』』ntipi paṭhanti. Kappeti kāle. Kappasīsena hi kālo vutto, kāle khīyamāne sabbopi khīyateva. Yathāha – 『『kālo ghasati bhūtāni, sabbāneva sahattanā』』ti (jā. 1.

我來為您直譯這段巴利文： (2.89)中為悅樂。在"福業果報樂"等(藏要)中為悅報。此處也應見為悅報。在"悅"等中因應欲求及與不悅相反故為悅。因可愛及於意進入故為可意。因應愛及滿足故為愛。因應意及增長意故,應知可意的意思。"即是福"即"福"此語,是樂悅果報的別名稱謂。"樂即是福"說以果無別於因。由此聞已作集諸福之必然果報,不放逸者應恭敬作諸福而令他們于彼生起敬重。 現在以己蘇內多時所作福業長時所受、生有所隱、殊勝福報為例而使此義更明顯而說"我確實憶知"等。其中"憶知"即以殊勝智知,現見覺悟。"長時"即久時。"福"即佈施等善法。"七年"即七歲。"慈心"即友善,即親愛義。生於友,或此為友之行亦為慈。從相等則以利益行相為相,以引利為味,以除恨為現起,以見有情可意為足處。無嗔為其成就,生愛為過失。"修慈心"即具慈之心,以心為首說定即生起及增長慈定慈梵住。 "七成壞劫"即七大劫。因取成壞即取成住壞住。"此世"即欲界。"正壞時"即正壞,此為助詞,即毀壞義。也讀作"正於勝成住處"。"劫"即時。以劫為首說時,時盡一切亦盡。如說:"時吞諸有情,一切與己俱"(本生。

2.190). 『『Ābhassarūpago homī』』ti vuttattā tejosaṃvaṭṭavasenettha kappavuṭṭhānaṃ veditabbaṃ. Ābhassarūpagoti tattha paṭisandhiggahaṇavasena ābhassarabrahmalokaṃ upagacchāmīti ābhassarūpago homi. Vivaṭṭamāneti saṇṭhahamāneti attho. Suññaṃ brahmavimānaṃ upapajjāmīti kassaci sattassa tattha nibbattassa abhāvato suññaṃ yaṃ paṭhamajjhānabhūmisaṅkhātaṃ brahmavimānaṃ ādito nibbattati, taṃ paṭisandhiggahaṇavasena upapajjāmi upemi.

Brahmāti kāmāvacarasattehi visiṭṭhaṭṭhena tathā tathā brūhitaguṇatāya brahmavihārato nibbattanaṭṭhena ca brahmā. Brahmapārisajjabrahmapurohitehi mahanto brahmāti mahābrahmā, tato eva te abhibhavitvā ṭhitattā abhibhū. Tehi na kenacipi guṇena abhibhūtoti anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanato daso, atītānāgatapaccuppannānaṃ dassanasamattho abhiññāñāṇena passitabbaṃ passāmīti attho. Sesabrahmānaṃ iddhipādabhāvanābalena attano cittañca mama vase vattemīti vasavattī homīti yojetabbaṃ. Tadā kira bodhisatto aṭṭhasamāpattilābhīpi samāno tathā sattahitaṃ attano pāramipūraṇañca olokento tāsu eva dvīsu jhānabhūmīsu nikanti uppādetvā mettābrahmavihāravasena aparāparaṃ saṃsari. Tena vuttaṃ 『『satta vassāni…pe… vasavattī』』ti.

Evaṃ bhagavā rūpāvacarapuññassa vipākamahantataṃ pakāsetvā idāni kāmāvacarapuññassapi vipākaṃ dassento 『『chattiṃsakkhattu』』ntiādimāha. Tattha sakko ahosinti chattiṃsakkhattuṃ chattiṃsavāre aññattha anupapajjitvā nirantaraṃ sakko devānamindo tāvatiṃsadevarājā ahosiṃ. Rājā ahosintiādīsu catūhi acchariyadhammehi catūhi saṅgahavatthūhi ca lokaṃ rañjetīti rājā. Cakkaratanaṃ vatteti, catūhi sampatticakkehi vattati, tehi ca paraṃ vatteti, parahitāya ca iriyāpathacakkānaṃ vatto etasmiṃ atthīti cakkavattī. 『『Rājā』』ti cettha sāmaññaṃ, 『『cakkavattī』』ti visesaṃ. Dhammena caratīti dhammiko, ñāyena samena vattatīti attho. Dhammeneva rajjaṃ labhitvā rājā jātoti dhammarājā, dasavidhe kusaladhamme agarahite ca rājadhamme niyuttoti dhammiko. Tena ca dhammena sakalaṃ lokaṃ rañjetīti dhammarājā. Parahitadhammakaraṇena vā dhammiko, attahitadhammakaraṇena dhammarājā. Yasmā cakkavattī dhammena ñāyena rajjaṃ adhigacchati, na adhammena, tasmā vuttaṃ 『『dhammena laddharajjattā dhammarājā』』ti.

我來為您直譯這段巴利文： 因說"往生光音"故,應知此中依火壞而說劫住。"往生光音"即依取結生而往光音梵天界故為往生光音。"正開展"即正形成義。"生於空梵天宮"即因無任何有情生彼故空,最初生起的初禪地所說梵天宮,依取結生而生往彼。 "梵"即因殊勝于欲界有情,如是增長諸德,及從梵住生故為梵。因大於梵眾梵輔故為大梵,正因如是勝彼等而住故為勝主。不為彼等任何德所勝故為無能勝。"確實"為決定語助詞。見故為見,即能以神通智見應見的過去未來現在義。應配釋余梵依修習神足力"我令自心隨我欲轉"故為自在。據說彼時菩薩雖得八定,如是觀察利益有情及圓滿自己諸波羅蜜,于彼二禪地生欲,依慈梵住而一再輪迴。故說"七年...自在"。 如是世尊顯示色界福報之大已,現在為顯示欲界福報而說"三十六次"等。其中"為帝釋"即三十六次三十六回不生他處而相續為帝釋天主三十三天王。在"為王"等中,以四稀有法及四攝事悅世間故為王。轉動輪寶,以四種圓滿輪而轉,以彼等轉他,為利他而有威儀輪轉故為轉輪王。此中"王"為總稱,"轉輪王"為特稱。如法而行故為如法,依正理平等而行義。依法得王位而為王故為法王,從事十善法及無過之王法故為如法。以彼法悅一切世間故為法王。或以作他利之法故為如法,以作自利之法故為法王。因轉輪王以法正理得王位,非不以法,故說"因如法得王位故為法王"。

Catūsu disāsu samuddapariyosānatāya cāturantā nāma tattha tattha dīpe mahāpathavīti āha 『『puratthima…pe… issaro』』ti. Vijitāvīti vijetabbassa vijitavā, kāmakodhādikassa abbhantarassa paṭirājabhūtassa bāhirassa ca arigaṇassa vijayī vijinitvā ṭhitoti attho. Kāmaṃ cakkavattino kenaci yuddhaṃ nāma natthi, yuddhena pana sādhetabbassa vijayassa siddhiyā 『『vijitasaṅgāmo』』ti vuttaṃ. Janapado vā catubbidhaacchariyadhammena samannāgato asmiṃ rājini thāvariyaṃ kenaci asaṃhāriyaṃ daḷhabhattibhāvaṃ patto, janapade vā attano dhammikāya paṭipattiyā thāvariyaṃ thirabhāvaṃ pattoti janapadatthāvariyappatto. Caṇḍassa hi rañño balidaṇḍādīhi lokaṃ pīḷayato manussā majjhimajanapadaṃ chaḍḍetvā pabbatasamuddatīrakandarādīni nissāya paccante vāsaṃ kappenti. Atimudukassa rañño corehi sāhasikadhanavilopapīḷitā manussā paccantaṃ pahāya janapadamajjhe vāsaṃ kappenti. Iti evarūpe rājini janapado thirabhāvaṃ na pāpuṇāti.

Sattaratanasamannāgatoti cakkaratanādīhi sattahi ratanehi samupeto. Tesu hi rājā cakkavattī cakkaratanena ajitaṃ jināti, hatthiassaratanehi vijite sukheneva anuvicarati, pariṇāyakaratanena vijitamanurakkhati, avasesehi upabhogasukhamanubhavati. Paṭhamena cassa ussāhasattiyogo, pacchimena mantasattiyogo, hatthiassagahapatiratanehi pabhusattiyogo suparipuṇṇo hoti. Itthimaṇiratanehi upabhogasukhamanubhavati, sesehi issariyasukhaṃ. Visesato cassa purimāni tīṇi adosakusalamūlajanitakammānubhāvena sampajjanti, majjhimāni alobhakusalamūlajanitakammānubhāvena, pacchimamekaṃ amohakusalamūlajanitakammānubhāvenāti.

Sūrāti sattivanto, nibbhayāti atthoti āha 『『abhīruno』』ti. Aṅganti kāraṇaṃ. Yena kāraṇena 『『vīrā』』ti vucceyyuṃ, taṃ vīraṅgaṃ. Tenāha 『『vīriyassetaṃ nāma』』nti. Yāva cakkavāḷapabbatā cakkassa vattanato 『『cakkavāḷapabbataṃ sīmaṃ katvā ṭhitasamuddapariyanta』』nti vuttaṃ. Adaṇḍenāti iminā dhanadaṇḍassa sarīradaṇḍassa ca akaraṇaṃ vuttaṃ. Asatthenāti iminā pana senāya yujjhanassāti tadubhayaṃ dassetuṃ 『『na daṇḍenā』』tiādi vuttaṃ. Idaṃ vuttaṃ hoti – ye katāparādhe satte satampi sahassampi gaṇhanti, te dhanadaṇḍena rajjaṃ kārenti. Ye chejjabhejjaṃ anusāsanti, te satthadaṇḍena. Ahaṃ pana duvidhampi daṇḍaṃ pahāya adaṇḍena ajjhāvasiṃ. Ye ekatodhārādinā satthena paraṃ viheṭhenti, te satthena rajjaṃ kārenti nāma. Ahaṃ pana satthena khuddakamakkhikāya pivanamattampi lohitaṃ kassaci anuppādetvā dhammeneva 『『ehi kho, mahārājā』』ti evaṃ paṭirājūhi sampaṭicchitāgamano vuttappakāraṃ pathaviṃ abhijinitvā ajjhāvasiṃ, abhivijinitvā sāmī hutvā vasinti.

Iti bhagavā attānaṃ kāyasakkhiṃ katvā puññānaṃ vipākamahantataṃ pakāsetvā idāni tamevatthaṃ gāthābandhanena dassento 『『passa, puññānaṃ vipāka』』ntiādimāha. Sukhesinoti ālapanavacanametaṃ, tena sukhapariyesake satte āmanteti. Pāḷiyaṃ pana 『『passathā』』ti vattabbe 『『passā』』ti vacanabyattayo katoti daṭṭhabbo. Manussānaṃ ure satthaṃ ṭhapetvā icchitadhanaharaṇādinā vā sāhasakāritāya sāhasikā, tesaṃ kammaṃ sāhasikakammaṃ. Pathaviyā issaro pathabyoti āha 『『puthavisāmiko』』ti.

Mettasuttavaṇṇanā niṭṭhitā.

1. Bhariyāsuttavaṇṇanā

我來為您直譯這段巴利文： 因四方以海為邊際故名四邊,在彼彼洲的大地,故說"東方...主"。"勝利者"即勝應勝者,征服內在欲怒等及外在敵軍等對王之敵而住立義。雖轉輪王無任何戰爭,但因戰爭所應成就的勝利成就故說"勝戰者"。或以四種稀有法具足,民眾對此王得不可動搖、不可奪取的堅固信,或於民眾以自己如法行而得堅固為得民眾堅固。因暴惡王以稅賦刑罰等逼迫世間,人們舍中國而依山海岸洞窟等住于邊地。因過軟弱王,人們為盜賊暴力掠奪財物所逼害,舍邊地而住於國中。如是此類王時民眾不得堅固。 "具足七寶"即具備輪寶等七寶。其中轉輪王以輪寶勝未勝,以象馬寶安樂巡行所勝,以主藏臣寶守護所勝,以余寶受用樂。以第一為精進力相應,以後為智力相應,以象馬居士寶為勢力相應圓滿。以女寶珠寶受用樂,以余受自在樂。特別是其前三由無嗔善根所生業威力而成就,中三由無貪善根所生業威力,最後一由無癡善根所生業威力。 "勇敢"即有力,"無畏"義,故說"不怖者"。"相"即因。由此因說"勇士",此為勇相。故說"此為勇力之名"。因輪轉至輪圍山故說"以輪圍山為界而住立海邊"。"以不用棒"此說不用財罰及身罰。"以不用刀"此說二者以顯示"非以棒"等。此所說是:對犯罪者取百或千者,彼等以財罰治國。宣判割截者,彼等以刀罰。我則舍二種罰以不用棒而住。以單刃等刀害他者,彼等名以刀治國。我則不以刀使任何人生如小蚊飲量之血,唯以法為"來此,大王"如是為對王所接受而來,征服所說大地而住,征勝為主而住。 如是世尊以己為身證顯示福報之大已,現在以偈頌顯示彼義而說"看福報"等。"求樂者"此為呼格語,以此呼喚求樂諸有情。于聖典中應說"看"而說"看",應見為語詞變化。於人胸前置刀或以奪取所欲財等暴力行為為暴惡,彼業為暴惡業。地之主為地主,故說"地主"。 慈經註釋終 10. 妻經註釋

1. Dasame uccāsaddā mahāsaddā uddhaṃ uggatattā uccaṃ patthaṭattā mahantaṃ avinibbhogaṃ vinibhuñjitvā gahetuṃ asakkuṇeyyaṃ saddaṃ karontā vadanti. Vacīghosopi hi bahūhi ekajjhaṃ pavattito atthato ca saddato ca duravabodho kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā vilumpane. Kevaṭṭānañhi macchapacchiṭṭhapitaṭṭhāne mahājano sannipatitvā 『『idha aññaṃ ekaṃ macchaṃ dehi, ekaṃ macchaphālaṃ dehi, etassa te mahā dinno, mayhaṃ khuddako』』ti evaṃ uccāsaddamahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ 『『kevaṭṭānaṃ macchapacchiṃ otāretvā ṭhitaṭṭhāne』』ti. Macchaggahaṇatthaṃ jāle pakkhittepi tasmiṃ ṭhāne kevaṭṭā ceva aññe ca 『『paviṭṭho na paviṭṭho , gahito na gahito』』ti mahāsaddaṃ karonti. Taṃ sandhāyetaṃ vuttaṃ 『『jāle vā…pe… mahāsaddo hotī』』ti. Kattabbavattanti pādaparikammādikattabbakiccaṃ. Kharāti cittena vācāya ca kakkhaḷā. Sesamettha uttānameva.

Bhariyāsuttavaṇṇanā niṭṭhitā.

1. Kodhanasuttavaṇṇanā

2. Ekādasame sapattakaraṇāti vā sapattehi kātabbā. Kodhananti kujjhanasīlaṃ. Kodhanoyanti kujjhano ayaṃ. Ayanti ca nipātamattaṃ. Kodhaparetoti kodhena anugato, parābhibhūto vā. Dubbaṇṇova hotīti pakatiyā vaṇṇavāpi alaṅkatappaṭiyattopi mukhavikārādivasena virūpo eva hoti. Etarahi āyatiñcāti kodhābhibhūtassa ekantamidaṃ phalanti dīpetuṃ 『『dubbaṇṇovā』』ti avadhāraṇaṃ katvā puna 『『kodhābhibhūto』』ti vuttaṃ.

Ayasabhāvanti akittimabhāvaṃ. Attano paresañca anatthaṃ janetīti anatthajanano. Antaratoti abbhantarato, cittato vā. Taṃ jano nāvabujjhatīti kodhasaṅkhātaṃ antarato abbhantare attano citteyeva jātaṃ anatthajananacittappakopanādibhayaṃ bhayahetuṃ ayaṃ bālamahājano na jānāti. Yanti yattha. Bhummatthe hi etaṃ paccattavacanaṃ. Yasmiṃ kāle kodho sahate naraṃ, andhatamaṃ tadā hotīti sambandho. Yanti vā kāraṇavacanaṃ, yasmā kodho uppajjamāno naraṃ sahate abhibhavati, tasmā andhatamaṃ tadā hoti, yadā kuddhoti attho yaṃ-taṃ-saddānaṃ ekantasambandhabhāvato. Atha vā yanti kiriyāparāmasanaṃ. Sahateti yadetaṃ kodhassa sahanaṃ abhibhavanaṃ, etaṃ andhatamaṃ bhavananti attho. Atha vā yaṃ naraṃ kodho sahate abhibhavati, tassa andhatamaṃ tadā hoti. Tato ca kuddho atthaṃ na jānāti, kuddho dhammaṃ na passatīti.

Bhūnaṃ vuccati vuddhi, tassa hananaṃ ghāto etesanti bhūnahaccāni. Tenāha 『『hatavuddhīnī』』ti. Dama-saddena vuttamevatthaṃ vibhāvetuṃ paññāvīriyena diṭṭhiyāti vuttanti dassento 『『katarena damenā』』tiādimāha. Anekattho hi dama-saddo. 『『Saccena danto damasā upeto, vedantagū vusitabrahmacariyo』』ti (saṃ. ni. 1.195; su. ni. 467) ettha hi indriyasaṃvaro damoti vutto 『『manacchaṭṭhāni indriyāni dametī』』ti katvā. 『『Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī』』ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā damo 『『saṃkilesaṃ dameti pajahatī』』ti katvā. 『『Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo』』ti (saṃ. ni.

我來為您直譯這段巴利文： 63. 第十經中"高聲大聲"即因向上升起故高,因廣泛故大,作不可分割取用的聲音而說。因為言語聲音也由多人同時發出時,從義和聲難以瞭解,只是成為大噪音而入耳道。"搶魚"即如搶奪而取魚,或搶奪魚。因為在漁夫放置魚籃處大眾聚集說"這裡再給一條魚,給一塊魚片,給他大的,給我小的"如是作高聲大聲。關於此說"在漁夫放下魚籃處"。為取魚投網時,在該處漁夫及他人"進去了沒進去,抓到了沒抓到"作大聲。關於此說"或在網...有大聲"。"所作事"即洗足等應作之事。"粗惡"即以心和語粗暴。此中餘者顯明。 妻經註釋終 11. 忿怒經註釋 64. 第十一經中"作敵對"或為敵所作。"忿怒"即忿怒性。"其忿怒"即此忿怒者。"其"為助詞。"忿怒所制"即為忿怒隨從,或為征服。"成醜貌"即雖本來端正裝飾莊嚴也以變面等方式成丑。"現在及未來"為顯示忿怒所制者此定為果報,而以"成醜貌"加限定詞后又說"忿怒所制"。 "無名性"即無聲譽性。"生非義"即生自己和他人之非義。"內在"即從內,或從心。"彼眾不知"即此愚眾不知此名為忿怒在內心所生的非義、惱心等怖畏因。"其"即于彼。此為處所的主格語。當忿怒征服人時,爾時成黑暗為關聯。或"其"為因緣語,因忿怒生起征服人,故爾時成黑暗,即當忿時義,因其彼詞定相關故。或"其"為行為指涉。"征服"即此忿怒之徵服征勝,此成黑暗義。或忿怒征服何人,彼爾時成黑暗。從此而忿者不知義,忿者不見法。 "損壞"說增長,其破壞為破增長者。故說"破壞增長"。為明說調御詞之義而說以慧精進見,而顯示"以何調御"等。因調御字有多義。在"以諦調御具調御,達智者住梵行已竟"(相應部,經集)此中調御說為根防護,因說"調御意為第六的諸根"。在"若以諦調御舍,忍在此更多"(相應部,經集)此中調御為慧,因說"調御除染污"。在"以施調御自製以諦語有福,有福之來"(相應部)

4.365) ettha uposathakammaṃ damo 『『upavasanavasena kāyakammādīni dametī』』ti katvā. 『『Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapadantare viharitu』』nti (ma. ni. 3.396; saṃ. ni. 4.88) ettha adhivāsanakkhanti damo 『『kodhūpanāhamakkhādike dameti vinodetī』』ti katvā. 『『Na mānakāmassa damo idhatthi, na monamatthi asamāhitassā』』ti (saṃ. ni. 1.9) ettha abhisambojjhaṅgādiko samādhipakkhiko dhammo damo 『『dammati cittaṃ etenā』』ti katvā. Idhāpi 『『taṃ damena samucchinde, paññāvīriyena diṭṭhiyā』』ti vacanato dama-saddena paññāvīriyadiṭṭhiyo vuttā.

Kodhanasuttavaṇṇanā niṭṭhitā.

Abyākatavaggavaṇṇanā niṭṭhitā.

1. Mahāvaggo

1-2. Hiriottappasuttādivaṇṇanā

65-66. Sattamassa paṭhamaṃ uttānameva. Dutiye tayo saṃvaṭṭāti āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti tayo saṃvaṭṭā. Tisso saṃvaṭṭasīmāti ābhassarā, subhakiṇhā, vehapphalāti tisso saṃvaṭṭasīmā. Yadā hi kappo tejena saṃvaṭṭati vinassati, tadā ābhassarato heṭṭhā agginā ḍayhati. Yadā āpena saṃvaṭṭati, tadā subhakiṇhato heṭṭhā udakena vilīyati. Yadā vāyunā saṃvaṭṭati, tadā vehapphalato heṭṭhā vāyunā viddhaṃsati. Vitthārato pana sadāpi ekaṃ buddhakkhettaṃ vinassati. Buddhakkhettaṃ nāma tividhaṃ hoti jātikkhettaṃ āṇākkhettaṃ visayakkhettanti. Tattha jātikkhettaṃ nāma dasasahassacakkavāḷapariyantaṃ hoti, yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. Āṇākkhettaṃ koṭisahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo; su. ni. 224 ādayo) khandhaparittaṃ (a. ni. 4.67; cūḷava. 251) dhajaggaparittaṃ (saṃ. ni. 1.249). Āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo), moraparittanti (jā. 1.

我來為您直譯這段巴利文： (4.365)此中調御為布薩業,因說"以守持方式調御身業等"。在"富楞那,你具足此調御寂靜能住于西那波羅(Sunāparanta)邊地否"(中部、相應部)此中調御為忍耐,因說"調御除忿、覆、惱等"。在"此中無愛慢者調御,無定者無智"(相應部)此中調御為等覺支等定分法,因說"以此調御心"。此中也因說"以調御斷彼,以慧精進見"故調御字說為慧精進見。 忿怒經註釋終 未分別品註釋終 7. 大品 1-2. 慚愧經等註釋 65-66. 第七品第一經顯明。第二經中"三壞"即水壞、火壞、風壞三壞。"三壞邊際"即光音、遍凈、廣果三壞邊際。因為當劫以火壞滅時,從光音以下為火燒。當以水壞時,從遍凈以下為水融。當以風壞時,從廣果以下為風毀。但從廣處恒常壞一佛田。佛田名有三種:生田、令田、境田。其中生田名以十千輪圍為邊際,即如來結生等時震動者。令田以百千俱胝輪圍為邊際,即寶經(小誦、經集)、蘊護衛(增支部、小品)、幢頂護衛(相應部)、阿吒那提護衛(長部)、孔雀護衛(本生)等;

2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. Visayakkhettaṃ anantamaparimāṇaṃ, yaṃ 『『yāvatā vā pana ākaṅkheyyā』』ti vuttaṃ. Evametesu tīsu buddhakkhettesu ekaṃ āṇākkhettaṃ vinassati. Tasmiṃ pana vinassante jātikkhettaṃ vinaṭṭhameva hoti. Vinassantañca ekatova vinassati, saṇṭhahantampi ekatova saṇṭhahati.

Tīṇi saṃvaṭṭamūlānīti rāgadosamohasaṅkhātāni tīṇi saṃvaṭṭakāraṇāni. Rāgādīsu hi akusalamūlesu ussannesu loko vinassati. Tathā hi rāge ussannatare agginā vinassati, dose ussannatare udakena, mohe ussannatare vātena. Keci pana 『『dose ussannatare agginā, rāge udakenā』』ti vadanti.

Tīṇi kolāhalānīti kappakolāhalaṃ, buddhakolāhalaṃ, cakkavattikolāhalanti tīṇi kolāhalāni. Tattha 『『vassasatasahassamatthake kappuṭṭhānaṃ nāma bhavissatī』』tiādinā devatāhi ugghositasaddo kappakolāhalaṃ nāma hoti. 『『Ito vassasatasahassamatthake loko vinassissati, mettaṃ, mārisā, bhāvetha karuṇaṃ muditaṃ upekkha』』nti manussapathe devatā ghosantiyo caranti. 『『Vassasahassamatthake buddho uppajjissatī』』ti buddhakolāhalaṃ nāma hoti. 『『Ito vassasahassamatthake buddho uppajjitvā dhammānudhammappaṭipanno saṅgharatanena parivārito dhammaṃ desento vicarissatī』』ti devatā ugghosanti. 『『Vassasatamatthake pana cakkavattī uppajjissatī』』ti cakkavattikolāhalaṃ nāma hoti. 『『Ito vassasatamatthake sattaratanasampanno cātuddīpissaro sahassaparivāro vehāsaṅgamo cakkavattī rājā uppajjissatī』』ti devatā ugghosanti.

Aciraṭṭhena na dhuvāti udakabubbuḷādayo viya na ciraṭṭhāyitāya dhuvabhāvarahitā. Assāsarahitāti supinake pītapānīyaṃ viya anulittacandanaṃ viya ca assāsavirahitā.

Upakappanameghoti kappavināsakameghaṃ sandhāya vadati. Yasmiñhi samaye kappo agginā nassati, āditova kappavināsakamahāmegho uṭṭhahitvā koṭisatasahassacakkavāḷe ekamahāvassaṃ vassati. Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. Tenāha 『『tadā nikkhantabījaṃ..pe… ekabindumpi devo na vassatī』』ti. 『『Vassasatasahassa accayena kappavuṭṭhānaṃ bhavissatī』』tiādinā devatāhi vuttavacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññānī katvā devaloke nibbattanti, avīcito paṭṭhāya tuccho hotīti.

Pañca bījajātānīti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañca bījāni jātāni. Tattha mūlabījanti vacā, vacattaṃ, haliddaṃ, siṅgiveranti evamādi. Khandhabījanti assattho, nigrodhoti evamādi. Phaḷubījanti ucchu, veḷu, naḷoti evamādi. Aggabījanti ajjukaṃ, phaṇijjakanti evamādi. Bījabījanti vīhiādi pubbaṇṇañceva muggamāsādiaparaṇṇañca. Paccayantarasamavāye visadisuppattiyā visesakāraṇabhāvato ruhanasamatthe sāraphale niruḷho bīja-saddo tadatthasiddhiyā mūlādīsupi kesuci pavattatīti mūlādito nivattanatthaṃ ekena bīja-saddena visesetvā vuttaṃ 『『bījabīja』』nti 『『rūparūpaṃ (visuddhi. 2.449) dukkhadukkha』』nti (saṃ. ni.

我來為您直譯這段巴利文： (2.17-18)等護衛的威力執行。境田無邊無量,如說"或隨愿"。如是此三佛田中壞一令田。當彼壞時生田已壞。且壞時從一處壞,形成時也從一處形成。 "三壞根"即貪嗔癡所說三壞因。因貪等不善根增盛時世間壞。如是貪更增盛時以火壞,嗔更增盛時以水壞,癡更增盛時以風壞。有些人說"嗔更增盛時以火壞,貪時以水"。 "三騷動"即劫騷動、佛騷動、轉輪王騷動三騷動。其中諸天以"於十萬年后將有劫起"等宣說聲名為劫騷動。諸天行於人間宣說"從此十萬年後世間將壞,諸賢者,請修慈悲喜捨"。"于千年后佛將出現"名為佛騷動。諸天宣說"從此千年后佛將出現,行法隨法,僧寶圍繞而遊行說法"。"于百年後轉輪王將出現"名為轉輪王騷動。諸天宣說"從此百年後具七寶、四洲自在、千眷屬、空行的轉輪王將出現"。 "以無常故非常"即如水泡等因不久住故無常性。"無安息"即如夢中飲水、涂旃檀香般無安息。 "成就云"說關於劫壞云。因當劫以火壞時,最初起劫壞大云,于百千俱胝輪圍降一大雨。人們歡喜欣悅取出一切種子而播種。但當穀草生長如牛食量時,作驢鳴聲而不降一滴,爾時斷斷續續雨。故說"爾時已出種子...天不降一滴"。聞諸天說"於十萬年后將有劫起"等語后,大多數人和地居天生起悚懼,互相柔軟心而作慈等福,生於天界,從無間地獄開始成空。 "五種生"即根種、干種、節種、頂種、子種五種生。其中根種即甘草、香附子、薑黃、生薑等。干種即畢波羅樹、尼拘律樹等。節種即甘蔗、竹、蘆等。頂種即茄子、蕃茄等。子種即稻等前谷和綠豆等后谷。因在其他緣聚合時生起差異故為特殊因,種子字確立于能生實果,為成就彼義而於根等某些轉起,為離根等而以一種字差別說"子種",如"色色、苦苦"(清凈道論、相應部)。

4.327) yathā. Yathā phalapākapariyantā osadhirukkhā veḷukadaliādayo.

Yaṃ kadācītiādīsu yanti nipātamattaṃ. Kadācīti kismiñci kāle. Karahacīti tasseva vevacanaṃ. Dīghassa addhunoti dīghassa kālassa. Accayenāti atikkamena. Sesamettha uttānameva.

Hiriottappasuttādivaṇṇanā niṭṭhitā.

1. Nagaropamasuttavaṇṇanā

2. Tatiye paccante bhavaṃ paccantimaṃ. 『『Ratho sīlaparikkhāro, jhānakkho cakkavīriyo』』tiādīsu (saṃ. ni. 5.4) viya alaṅkāravacano parikkhārasaddoti āha 『『nagarālaṅkārehi alaṅkata』』nti. Parivāravacanopi vaṭṭatiyeva 『『satta samādhiparikkhārā』』tiādīsu (dī. ni. 3.330) viya. Nemaṃ vuccati thambhādīhi anupatabhūmippadesoti āha 『『gambhīraāvāṭā』』ti, gambhīraṃ bhūmiṃ anuppaviṭṭhāti attho. Suṭṭhu sannisīdāpitāti bhūmiṃ nikhanitvā sammadeva ṭhapitā.

Anupariyāyeti etenāti anupariyāyo, soyeva pathoti anupariyāyapatho, parito pākārassa anuyāyamaggo.

Hatthiṃ ārohanti ārohāpayanti cāti hatthārohā (dī. ni. ṭī.

我來為您直譯這段巴利文： (4.327)如是。如結果熟盡的藥草樹、竹芭蕉等。 在"某時"等中"某"為助詞。"某時"即于某時。"某刻"為其同義語。"長久"即長時。"經過"即超越。此中餘者顯明。 慚愧經等註釋終 3. 城譬喻經註釋 67. 第三經中"邊緣"即生於邊緣。如"戒為車具,禪為軸精進為輪"等(相應部)中具裝飾義的具字,故說"以城裝飾而裝飾"。作圍繞義也可以,如"七定具"等(長部)。說稱為柱等所鉆入的地面部分,故說"深坑",即深入鉆入地面義。"善坐穩"即掘地后正確安置。 "由此周行"故為周行,即為道故為周行道,即圍墻周圍巡行道。 "上乘象及令上乘"故為象乘者(長部注)。

1.163). Yena hi payogena puriso hatthino ārohanayoggo hoti, hatthissa taṃ payogaṃ vidhāyantānaṃ sabbesampetesaṃ gahaṇaṃ. Tenāha 『『sabbepī』』tiādi. Tattha hatthācariyā nāma ye hatthino hatthārohakānañca sikkhāpakā. Hatthivejjā nāma hatthibhisakkā. Hatthibandhā nāma hatthīnaṃ pādarakkhakā. Ādi-saddena hatthīnaṃ yavapadāyakādike saṅgaṇhāti. Assārohā rathikāti etthāpi eseva nayo. Rathe niyuttā rathikā. Ratharakkhā nāma rathassa āṇirakkhakā. Dhanuṃ gaṇhanti gaṇhāpenti cāti dhanuggahā, issāsā dhanusippassa sikkhāpakā ca. Tenāha 『『dhanuācariyā issāsā』』ti. Celena celapaṭākāya yuddhe akanti gacchantīti celakāti āha – 『『ye yuddhe jayaddhajaṃ gahetvā purato gacchantī』』ti. Yathā tathā ṭhite senike brūhakaraṇavasena tato tato calayanti uccālentīti calakā. Sakuṇagghiādayo viya maṃsapiṇḍaṃ parasenāsamūhaṃ sāhasikamahāyodhatāya chetvā chetvā dayanti uppatitvā gacchantīti piṇḍadāyakā. Dutiyavikappe piṇḍe dayanti janasammadde uppatantā viya gacchantīti piṇḍadāyakāti attho veditabbo. Uggatuggatāti thāmajavaparakkamādivasena ativiya uggatā, udaggāti attho. Pakkhandantīti attano vīrasūrabhāvena asajjamānā parasenaṃ anupavisantīti attho. Thāmajavabalaparakkamādisampattiyā mahānāgā viya mahānāgā. Ekasūrāti ekākisūrā attano sūrabhāveneva ekākino hutvā yujjhanakā. Sajālikāti savammikā. Saraparittāṇanti cammaparisibbitaṃ kheṭakaṃ, cammamayaṃ vā phalakaṃ. Gharadāsayodhāti attano dāsayodhā.

Sampakkhandanalakkhaṇāti saddheyyavatthuno evametanti sampakkhandanalakkhaṇā. Sampasādanalakkhaṇāti pasīditabbe vatthusmiṃ pasīdanalakkhaṇā. Okappanasaddhāti okkantitvā pakkhanditvā adhimuccanaṃ. Pasādanīye vatthusmiṃ pasīdanaṃ pasādasaddhā. Ayaṃ anudhammoti ayaṃ navannaṃ lokuttaradhammānaṃ anulomadhammo. Nibbidābahuloti ukkaṇṭhanābahulo. Saddhā bandhati pātheyyanti saddhā nāmāyaṃ sattassa maraṇavasena mahāpathaṃ saṃvajato mahākantāraṃ paṭipajjato mahāviduggaṃ pakkhandato pātheyyapuṭaṃ bandhati, sambalaṃ vissajjetīti attho. Saddhañhi uppādetvā dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti. Tenetaṃ vuttaṃ 『『saddhā bandhati pātheyya』』nti. Sirīti issariyaṃ. Issariye hi abhimukhībhūte thalatopi jalatopi bhogā āgacchantiyeva. Tenetaṃ vuttaṃ 『『sirī bhogānamāsayo』』ti. Saddhā dutiyā purisassa hotīti purisassa devaloke, manussaloke ceva nibbānañca gacchantassa saddhā dutiyā hoti, sahāyakiccaṃ sādheti. Bhattapuṭādīti ādi-saddena dutiyikādīnaṃ saṅgaho daṭṭhabbo. Anekasarasatāti anekasabhāvatā, anekakiccatā vā. Sesaṃ suviññeyyameva.

Nagaropamasuttavaṇṇanā niṭṭhitā.

1. Dhammaññūsuttavaṇṇanā

我來為您直譯這段巴利文： (1.163)因為以此行為人適合上象,為象作此行為的一切人的包含。故說"一切"等。其中象師名為象和象乘者的教導者。像醫名為象醫師。像系者名為象足護者。等字攝取象的麥飯給予者等。馬乘者及車者於此也同理。從事車者為車者。車護者名為車軸護者。"持弓及令持弓"故為持弓者,射手為弓術的教導者。故說"弓師射手"。因以布旗標在戰鬥中行故為布者,故說"在戰鬥中持勝利旗在前行者"。使住於此彼的軍士以增大方式從此彼移動稱為移動者。如鷹等割切敵軍眾如肉團而去故為團施者,因其勇猛大勇士性。第二釋義中,應知團施者義為施於團,如在人群中躍進而去。"極升起"即以力速勇等方式極升起,即高昂義。"衝入"即以自勇猛性不執著而入敵軍義。以力速力勇等成就如大龍故為大龍。"獨勇"即以自勇性獨自而戰者。"有網"即有甲。"箭護"即縫皮盾牌或皮製板。"家奴勇士"即自己的奴勇士。 "以躍入為相"即于可信事物如是為以躍入為相。"以凈信為相"即于當凈信事物中以凈信為相。"勝解信"即傾向躍入勝解。于當凈信事物中凈信為凈信信。"此隨法"即此九出世法的隨順法。"多厭離"即多厭倦。"信系資糧"即此名為信,對於以死亡方式行大道、趣大曠野、躍入大險阻的有情繫資糧包,即舍資具義。因生起信而施捨、守戒、作布薩業。故說此"信系資糧"。"吉祥"即自在。因於自在現前時從陸地及水中財富自來。故說此"吉祥為財富所依"。"信為人第二"即對於趣天界、人界及涅槃的人,信為第二,成就友伴事。"飯包等"即等字應見攝取第二等。"多種百味"即多種性或多種作用性。餘者易知。 城譬喻經註釋終 4. 知法經註釋

1. Catutthe suttageyyādidhammaṃ jānātīti dhammaññū. Tassa tasseva suttageyyādinā bhāsitassa tadaññassa suttapadatthassa bodhakassa saddassa atthakusalatāvasena atthaṃ jānātīti atthaññū. 『『Ettakomhi sīlena samādhinā paññāyā』』ti evaṃ yathā attano pamāṇajānanavasena attānaṃ jānātīti attaññū. Paṭiggahaṇaparibhogapariyesanavissajjanesu mattaṃ jānātīti mattaññū. Niddese pana paṭiggahaṇamattaññutāya eva paribhogādimattaññutā pabodhitā hotīti paṭiggahaṇamattaññutāva dassitā. 『『Ayaṃ kālo uddesassa, ayaṃ kālo paripucchāya, ayaṃ kālo yogassa adhigamāyā』』ti evaṃ kālaṃ jānātīti kālaññū. Tattha pañca vassāni uddesassa kālo, dasa paripucchāya, idaṃ atisambādhaṃ, atikkhapaññassa tāvatā kālena tīretuṃ asakkuṇeyyattā dasa vassāni uddesassa kālo, vīsati paripucchāya, tato paraṃ yoge kammaṃ kātabbaṃ. Khattiyaparisādikaṃ aṭṭhavidhaṃ parisaṃ jānātīti parisaññū. Bhikkhuparisādikaṃ catubbidhaṃ, khattiyaparisādikaṃ manussaparisaṃyeva puna catubbidhaṃ gahetvā aṭṭhavidhaṃ vadanti apare. Niddese panassa khattiyaparisādicatubbidhaparisaggahaṇaṃ nidassanamattaṃ daṭṭhabbaṃ. 『『Imaṃ me sevantassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, tasmā ayaṃ puggalo sevitabbo, vipariyāyato añño asevitabbo』』ti sevitabbāsevitabbapuggalaṃ jānātīti puggalaparoparaññū. Evañhi tesaṃ puggalānaṃ paroparaṃ ukkaṭṭhanihīnataṃ jānāti nāma. Niddesepissa sevitabbāsevitabbapuggale vibhāvanameva samaṇakathākatanti daṭṭhabbaṃ.

Dhammaññūsuttavaṇṇanā niṭṭhitā.

5-6. Pāricchattakasuttādivaṇṇanā

69-70. Pañcame patitapalāsoti patitapatto. Ettha paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ jālakajātatā, catutthaṃ khārakajātatā ca pāḷiyaṃ vuttā. Dīghanikāyaṭṭhakathāyaṃ pana mahāgovindasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.294) imameva pāḷiṃ āharitvā dassentena paṭhamaṃ paṇḍupalāsataṃ, dutiyaṃ pannapalāsatañca vatvā tatiyaṃ khārakajātatā, catutthaṃ jālakajātatā ca dassitā. Evañhi tattha vuttaṃ – 『『pāricchattake pupphamāne ekaṃ vassaṃ upaṭṭhānaṃ gacchanti, te tassa paṇḍupalāsabhāvato paṭṭhāya attamanā honti. Yathāha –

Yasmiṃ, bhikkhave, samaye devānaṃ tāvatiṃsānaṃ pāricchattako koviḷāro, paṇḍupalāso hoti, attamanā, bhikkhave, devā tāvatiṃsā tasmiṃ samaye honti 『paṇḍupalāso dāni pāricchattako, koviḷāro, na cirasseva pannapalāso bhavissatī』ti. Yasmiṃ samaye devānaṃ tāvatiṃsānaṃ pāricchattako, koviḷāro, pannapalāso hoti, jālakajāto hoti, khārakajāto hoti, kuṭumalakajāto hoti, korakajāto hoti, attamanā, bhikkhave , devā tāvatiṃsā tasmiṃ samaye honti 『korakajāto dāni pāricchattako koviḷāro, na cirasseva sabbapāliphullo bhavissatī』ti.

Līnatthappakāsiniyampi (dī. ni. ṭī.

我來為您直譯這段巴利文： 68. 第四經中"知經偈等法"故為知法者。以了知彼彼經偈等所說及其他經句義之顯示語的善巧方式知義故為知義者。"我于戒定慧如是"如是以知自己度量方式知自己故為知己者。于接受、受用、尋求、施捨知量故為知量者。于義釋中以顯示接受知量而明瞭受用等知量,故唯顯示接受知量。"此是誦習時,此是詢問時,此是修習成就時"如是知時故為知時者。其中五年為誦習時,十年為詢問時,此太狹窄,因利慧者以如此時間不能決定,故十年為誦習時,二十年為詢問時,此後應作修習事。知剎帝利眾等八種眾故為知眾者。有人說取比丘眾等四眾,剎帝利眾等人眾四眾為八眾。于義釋中應視其攝取剎帝利眾等四眾為例示。"親近此人我不善法減少,善法增長,故此人當親近,相反者不當親近"如是知當親近不當親近之人故為知人勝劣者。如是名為知彼等人勝劣高下。于義釋中應視其唯說明當親近不當親近之人為沙門語。 知法經註釋終 5-6. 圓生樹經等註釋 69-70. 第五經中"落葉"即掉落的葉。此中先說黃葉性,次說脫葉性,第三說網狀性,第四說枝狀性于聖典中說。但于長部注中大牧主經注(長部注)中引此聖典而顯示時,先說黃葉性,次說脫葉性,第三說枝狀性,第四說網狀性而顯示。如是彼中說："圓生樹開花時一年往侍奉,從其黃葉性開始他們歡喜。如說： 諸比丘,當三十三天的圓生樹珊瑚樹黃葉時,諸比丘,三十三天爾時歡喜'現在圓生樹珊瑚樹黃葉,不久將成脫葉'。當三十三天的圓生樹珊瑚樹脫葉時,成網狀時,成枝狀時,成蕾狀時,成苞狀時,諸比丘,三十三天爾時歡喜'現在圓生樹珊瑚樹成苞狀,不久將遍開花'。" 于顯明義(長部復注);

2.294) ettha evamattho dassito – pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te 『『khārakā』』ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana 『『jālakajātoti ekajālo viya jāto』』ti atthaṃ vadanti. Pāricchattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti. Tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampativikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasitoti. Ayañca anukkamo dīghabhāṇakānaṃ vaḷañjanānukkamena dassito, na ettha ācariyassa virodho āsaṅkitabbo.

Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhakavāto. Cinantoti nānāvidhabhattisannivesavasena nicinaṃ karonto. Aññataradevatānanti nāmagottavasena apaññātadevatānaṃ. Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.

Anupharaṇānubhāvoti khīṇāsavassa bhikkhuno kittisaddassa yāva brahmalokā anupharaṇasaṅkhāto ānubhāvo. Pabbajjānissitaṃ hotīti pabbajjāya catupārisuddhisīlampi dassitamevāti adhippāyo. Paṭhamajjhānasannissitantiādīsupi imināva nayena attho veditabbo. Idha pana ubhayato paricchedo heṭṭhā sīlato upari arahattato ca paricchedassa dassitattā. Tenetaṃ vuttanti tena kāraṇena etaṃ 『『catupārisuddhisīlaṃ pabbajjānissitaṃ hotī』』tiādivacanaṃ vuttaṃ. Chaṭṭhaṃ uttānameva.

Pāricchattakasuttādivaṇṇanā niṭṭhitā.

1. Bhāvanāsuttavaṇṇanā

我來為您直譯這段巴利文： (2.294)此中如是顯示義："脫葉"即掉落的葉。"成枝狀"即生小芽。因為那些極小的青葉芽,稱為"枝"。"成網狀"即由彼等小芽生網,遍如網生。有些人則說"成網狀"義為如生一網。據說圓生樹在取枝時完全成樹葉,其葉光耀如珊瑚色輝煌。故它遍於輝煌而立。"成蕾狀"即生大芽。"成苞狀"即生針裂正開展狀。"遍開花"即遍開放展開。此順序是依長誦者傳統順序顯示,此中不應疑慮導師相違。 "截風"即諸天福業緣的切花風。"截"即切。"接風"即接取已切已切諸花的風。"排列"即以種種分割槽安置方式作排列。"某些天"即以名姓方式不知名的諸天。"塵聚"即塵集。"至頂"即至善法堂頂。 "遍滿威力"即漏盡比丘名聲音聲遍滿至梵界的稱威力。"依出家"即意在顯示出家四遍凈戒。于"依初禪"等中也應以此方式了知義。此中顯示兩邊限定,即下以戒上以阿羅漢果限定。"故說此"即因此因緣說此"四遍凈戒依出家"等語。第六顯明。 圓生樹經等註釋終 7. 修習經註釋

1. Sattame atthassa asādhikā 『『bhāvanaṃ ananuyuttassā』』ti vuttattā. Sambhāvanattheti 『『api nāma evaṃ siyā』』ti vikappanattho sambhāvanattho. Evañhi loke siliṭṭhavacanaṃ hotīti ekameva saṅkhaṃ avatvā aparāya saṅkhāya saddhiṃ vacanaṃ loke siliṭṭhavacanaṃ hoti yathā 『『dve vā tīṇi vā udakaphusitānī』』ti. Sammā adhisayitānīti pādādīhi attanā nesaṃ kiñci upaghātaṃ akarontiyā bahivātādiparissayapariharaṇatthaṃ sammadeva upari sayitāni. Upariattho hettha adhi-saddo. Utuṃ gaṇhāpentiyāti tesaṃ allasinehapariyādānatthaṃ attano kāyusmāvasena utuṃ gaṇhāpentiyā. Tenāha 『『usmīkatānī』』ti. Sammā paribhāvitānīti sammadeva sabbaso kukkuṭavāsanāya vāsitāni. Tenāha 『『kukkuṭagandhaṃ gāhāpitānī』』ti. Ettha ca sammāparisedanaṃ kukkuṭagandhaparibhāvanañca sammāadhisayanasammāparisedananipphattiyā ānubhāvanipphāditanti daṭṭhabbaṃ. Sammāadhisayaneneva hi itaradvayaṃ ijjhati. Na hi sammāadhisayanato visuṃ sammāparisedanassa sammāparibhāvanassa ca kāraṇaṃ atthi. Tena pana saddhiṃyeva itaresaṃ dvinnampi ijjhanato vuttaṃ.

Tividhakiriyākaraṇenāti sammāadhisayanāditividhakiriyākaraṇenāti attho. Kiñcāpi 『『evaṃ aho vata me』』tiādinā na icchā uppajjeyya kāraṇassa pana sampāditattā, atha kho bhabbāva te abhinibbhijjitunti yojanā. Kasmā bhabbāti āha 『『te hi yasmā tāyā』』tiādi. Sayampīti aṇḍāni. Pariṇāmanti paripākaṃ bahinikkhamanayogyataṃ. Yathā kapālassa tanutā ālokassa anto paññāyamānassa kāraṇaṃ, tathā kapālassa tanutāya nakhasikhāmukhatuṇḍakānaṃ kharatāya ca allasinehapariyādānaṃ kāraṇavacananti daṭṭhabbaṃ. Tasmāti ālokassa anto paññāyamānato sayañca paripākagatattā.

Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Tanti opammasampaṭipādanaṃ. Evanti idāni vuccamānākārena. Atthenāti upameyyatthena saṃsandetvā saha yojetvā. Sampādanena sampayuttadhammavasena ñāṇassa tikkhabhāvo veditabbo. Ñāṇassa hi sabhāvato satinepakkato ca tikkhabhāvo, samādhivasena kharabhāvo, saddhāvasena vippasannabhāvo. Pariṇāmakāloti balavavipassanākālo. Vaḍḍhikāloti vuṭṭhānagāminivipassanākālo. Anulomaṭṭhāniyā hi vipassanā gahitagabbhā nāma tadā maggagabbhassa gahitattā. Tajjātikanti tassa vipassanānuyogassa anurūpaṃ. Satthāpi avijjaṇḍakosaṃ paharati, desanāpi vineyyasantānagataṃ avijjaṇḍakosaṃ paharati, yathāṭhāne ṭhātuṃ na deti.

Olambakasaṅkhātanti olambakasuttasaṅkhātaṃ. 『『Pala』』nti hi tassa suttassa nāmaṃ. Cāretvā dāruno heṭṭhā dosajānanatthaṃ ussāpetvā. Gaṇḍaṃ haratīti palagaṇḍoti etena 『『palena gaṇḍahāro palagaṇḍoti pacchimapade uttarapadalopena niddeso』』ti dasseti. Gahaṇaṭṭhāneti hatthena gahetabbaṭṭhāne . Sammadeva khipīyanti etena kāyaduccaritādīnīti saṅkhepo, pabbajjāva saṅkhepo pabbajjāsaṅkhepo. Tena vipassanaṃ anuyuñjantassa puggalassa ajānantasseva āsavānaṃ parikkhayo idha vipassanānisaṃsoti adhippeto.

我來為您直譯這段巴利文： 71. 第七經中不達成義,因說"不從事修習"。于"設想義"中,即"愿如是"的分別義為設想義。如是在世間成為善說語,即不說一數而與其他數一起說在世間成為善說語,如"二三水滴"。"善覆蓋"即以足等對它們不作任何損害,為避免外風等危險而善覆上。此中"adhi"字為上義。"令取時節"即爲了他們的濕潤消盡,以自身暖性令取時節。故說"令暖"。"善熏習"即善遍以雞味熏習。故說"令取雞香"。此中應知善遍熱及雞香薰習是以善覆蓋善遍熱成就的威力所成。因僅善覆蓋即成就其餘二者。因無離善覆蓋而別有善遍熱和善熏習的因。因與彼一起其餘二者也成就而說。 "作三種行"即作善覆蓋等三種行義。雖以"愿如是"等不生起欲求,但因已成就因,然後他們實能破出,此為連線。為何能破出?說"因為他們由彼"等。"自身"即諸蛋。"成熟"即完全成熟適合出外。應知如殼薄是光明內現的因,如是殼薄和爪尖嘴尖的堅利是濕潤消盡的因語。"故"即因光明內現及自身已達成熟。 "譬喻成就"即以所譬善成就譬喻義。"彼"即譬喻成就。"如是"即以現在所說方式。"以義"即以所譬義配合並結合。應知以相應法而知覺的銳利性。因知覺本性和正念成熟而銳利,以定而堅硬,以信而清凈。"成熟時"即強觀時。"增長時"即出起行觀時。因順適觀名為取胎,因爾時取道胎。"彼類"即適合彼觀修習。導師也打破無明蛋殼,教法也打破于所化相續中的無明蛋殼,不令住于原處。 "所謂垂"即所謂垂線。因"pala"是其線的名字。為知木下過失而拉起運轉。"除瘤"為palagaṇḍa,以此顯示"以線除瘤者為palagaṇḍa,以後分上分省略而釋"。"于取處"即手應取處。"善棄"即以此身惡行等為略號,出家為略號即出家略號。以此意指修觀者在不知中漏盡為此中觀的功德。

Hemantikena kāraṇabhūtena, bhummatthe vā etaṃ karaṇavacanaṃ, hemantiketi attho. Paṭippassambhantīti paṭippassaddhaphalāni honti. Tenāha 『『pūtikāni bhavantī』』ti. Mahāsamuddo viya sāsanaṃ agādhagambhīrabhāvato. Nāvā viya yogāvacaro mahoghuttarato. Pariyāyanaṃ viyāti parito aparāparaṃ yāyanaṃ viya. Khajjamānānanti khādantena viya udakena khepiyamānabandhanānaṃ. Tanubhāvoti pariyuṭṭhānapavattiyā asamatthatāya dubbalabhāvo. Vipassanāñāṇapītipāmojjehīti vipassanāñāṇasamuṭṭhitehi pītipāmojjehi. Okkhāyamāneti vipassanākammaṭṭhāne vīthippaṭipāṭiyā okkhāyamāne, paṭisaṅkhānupassanāya vā okkhāyamāne. Saṅkhārupekkhāya pakkhāyamāne. Dubbalatā dīpitā 『『appakasireneva saṃyojanāni paṭippassambhanti, pūtikāni bhavantī』』ti vuttattā.

Bhāvanāsuttavaṇṇanā niṭṭhitā.

8-9. Aggikkhandhopamasuttādivaṇṇanā

72-73. Aṭṭhame passatha nūti api passatha. Mahantanti vipulaṃ. Aggikkhandhanti aggisamūhaṃ. Ādittanti padittaṃ. Sampajjalitanti samantato pajjalitaṃ accivipphuliṅgāni muñcantaṃ. Sajotibhūtanti samantato uṭṭhitāhi jālāhi ekappabhāsamudayabhūtaṃ. Taṃ kiṃ maññathāti taṃ idāni mayā vuccamānatthaṃ kiṃ maññathāti anumatiggahaṇatthaṃ pucchati. Yadettha satthā aggikkhandhāliṅganaṃ kaññāliṅganañca ānesi, tamatthaṃ vibhāvetuṃ 『『ārocayāmī』』tiādimāha.

Dussīlassāti nissīlassa sīlavirahitassa. Pāpadhammassāti dussīlattā eva hīnajjhāsayatāya lāmakasabhāvassa. Asucisaṅkassarasamācārassāti aparisuddhatāya asuci hutvā saṅkāya saritabbasamācārassa. Dussīlo hi kiñcideva asāruppaṃ disvā 『『idaṃ asukena kataṃ bhavissatī』』ti paresaṃ āsaṅkā hoti. Kenacideva karaṇīyena mantayante bhikkhū disvā 『『kacci nu kho ime mayā katakammaṃ jānitvā mantentī』』ti attanoyeva saṅkāya saritabbasamācāro . Paṭicchannakammantassāti lajjitabbatāya paṭicchādetabbakammantassa. Assamaṇassāti na samaṇassa. Salākaggahaṇādīsu 『『ahampi samaṇo』』ti micchāpaṭiññāya samaṇapaṭiññassa. Aseṭṭhacāritāya abrahmacārissa. Uposathādīsu 『『ahampi brahmacārī』』ti micchāpaṭiññāya brahmacāripaṭiññassa. Pūtinā kammena sīlavipattiyā anto anupaviṭṭhattā antopūtikassa. Chadvārehi rāgādikilesānussavanena tintattā avassutassa. Sañjātarāgādikacavarattā sīlavantehi chaḍḍetabbattā ca kasambujātassa.

Vālarajjuyāti vālehi katarajjuyā. Sā hi kharatarā hoti. Ghaṃseyyāti mathanavasena ghaṃseyya. Teladhotāyāti telena nisitāya. Paccorasminti patiurasmiṃ, abhimukhe uramajjheti adhippāyo. Ayosaṅkunāti saṇḍāsena. Pheṇuddehakanti pheṇaṃ uddehetvā uddehetvā, anekavāraṃ pheṇaṃ uṭṭhāpetvāti attho. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Navamaṃ uttānameva.

Aggikkhandhopamasuttādivaṇṇanā niṭṭhitā.

1. Arakasuttavaṇṇanā

我來為您直譯這段巴利文： "以冬季"作為因,或此為處格的具格語,"于冬季"義。"止息"即成為止息果。故說"成為腐敗"。教法如大海因無底深。瑜伽行者如船因渡大暴流。"航行如"即遍往來行如。"被蝕"即如被吃的水所損壞的繫縛。"薄性"即因現行不能故的軟弱性。"以觀智喜悅"即以觀智生起的喜悅。"顯現"即于觀業處依路線顯現,或以省察隨觀顯現。以行舍顯現。說示軟弱性因說"以少許努力結縛止息,成為腐敗"。 修習經註釋終 8-9. 火聚譬喻經等註釋 72-73. 第八經中"你們看否"即你們是否看。"大"即廣。"火聚"即火堆。"燃"即燃燒。"遍燒"即遍燒放火焰火星。"成光明"即以遍起諸焰成為一光明聚。"你們如何想"即問取同意:"你們如何想我現在所說義?"為顯示此中導師帶來火聚擁抱和少女擁抱的義,說"我告知"等。 "破戒者"即無戒缺戒者。"惡法者"即因破戒而下劣意樂性故為卑劣本性者。"不凈可疑行者"即因不清凈而成不凈,應以懷疑憶念行為者。因破戒者見某不適宜事,他人懷疑"此應是某人所作"。見諸比丘以某事議論,因懷疑"他們是否知道我所作事而議論"而成為應以懷疑憶念自己的行為。"隱密業者"即因羞恥應隱藏業者。"非沙門"即非沙門。于取缽等處以"我也是沙門"的虛偽稱為自稱沙門。因非最勝行故非梵行者。于布薩等以"我也是梵行者"的虛偽稱為自稱梵行者。因以腐敗業戒失進入內故為內腐者。因六門漏泄貪等煩惱故為漏泄者。因生起貪等垢故,因應被持戒者棄捨故為垢生者。 "毛繩"即以毛作的繩。因彼更粗糙。"磨擦"即以揉搓方式磨擦。"油磨"即以油磨利。"對胸"即對向胸中,意為對面胸中。"鐵鉤"即鉗。"生泡"即一再生泡,意為多次令泡升起。如是此中應知略說聖典註釋。第九顯明。 火聚譬喻經等註釋終 10. 阿勒迦經註釋;

1. Dasame parittanti ittaraṃ. Tenāha 『『appaṃ thoka』』nti. Pabandhānupacchedassa paccayabhāvo idha jīvitassa raso kiccanti adhippetanti āha 『『sarasaparittatāyapī』』ti. Tadadhīnavuttitāyapi hi 『『yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo』』ti vacanato parittaṃ khaṇaparittatāyapi. Paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittakkhaṇappavattimattoyeva. Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evamevaṃ ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha 『『atīte cittakkhaṇe jīvittha na jīvati na jīvissati. Anāgate cittakkhaṇe na jīvittha na jīvati jīvissati. Paccuppanne cittakkhaṇe na jīvittha jīvati na jīvissati.

『『Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

Ekacittasamāyuttā, lahuso vattate khaṇo.

『『Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

『『Anibbattena na jāto, paccuppannena jīvati;

Cittabhaṅgā mato loko, paññatti paramatthiyā』』ti. (mahāni. 10);

Lahusanti lahukaṃ. Tenāha 『『lahuṃ uppajjitvā nirujjhanato lahusa』』nti. Parittaṃ lahusanti ubhayaṃ panetaṃ appakassa vevacanaṃ. Yañhi appakaṃ, taṃ parittañceva lahukañca hoti. Idha pana āyuno adhippetattā rassanti vuttaṃ hoti. Mantāyanti karaṇatthe etaṃ bhummavacananti āha 『『mantāya boddhabbaṃ, paññāya jānitabbanti attho』』ti. Mantāyanti vā manteyyanti vuttaṃ hoti, mantetabbaṃ mantāya upaparikkhitabbanti attho. Paññāya jānitabbanti jānitabbaṃ jīvitassa parittabhāvo bahudukkhādibhāvo. Jānitvā ca pana sabbapalibodhe chinditvā kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ. Yasmā itthi jātassa amaraṇaṃ, appaṃ vā bhiyyo vassasatato upari appaṃ aññaṃ vassasataṃ appatvā vīsaṃ vā tiṃsaṃ vā cattālīsaṃ vā paṇṇāsaṃ vā saṭṭhi vā vassāni jīvati, evaṃdīghāyuko pana atidullabho. 『『Asuko hi evaṃ ciraṃ jīvatī』』ti tattha tattha gantvā daṭṭhabbo hoti. Tattha visākhā upāsikā vīsasataṃ jīvati, tathā pokkharasātibrāhmaṇo, brahmāyubrāhmaṇo, bāvariyabrāhmaṇo, ānandatthero, mahākassapattheroti . Anuruddhatthero pana vassasatañceva paṇṇāsañca vassāni. Bākulatthero vassasatañceva saṭṭhi ca vassāni, ayaṃ sabbadīghāyuko, sopi dve vassasatāni na jīvi.

Arakasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

1. Vinayavaggo

1-8. Paṭhamavinayadharasuttādivaṇṇanā

75-82. Aṭṭhamassa paṭhamaṃ dutiyañca uttānatthameva. Tatiye vinayalakkhaṇe patiṭṭhito lajjibhāvena vinayalakkhaṇe ṭhito hoti. Alajjī (pārā. aṭṭha.

我來為您直譯這段巴利文： 74. 第十經中"短促"即暫時。故說"少,小"。說"由本質短促性"因意指此中生命的味是為續流不斷的緣性。因依彼而轉,故由"諸比丘,若長壽者活一百歲或稍多"之語而短促,也由剎那短促性。因就究竟義而言,有情的生命剎那極短促,僅是一心剎那轉起。如車輪轉時也僅以一輪邊處轉,住時也僅以一處住,如是有情的一心剎那生命,當彼心滅時說有情滅。如說:"過去心剎那已活不活不將活。未來心剎那未活不活將活。現在心剎那未活活不將活。 生命與自體,以及諸苦樂; 一心相應起,剎那速轉去。 於此死者滅,及住者諸蘊; 一切皆相似,去無相續生。 未生者不生,以現在而活; 心滅世界死,勝義施設故。"(大義釋10) "速"即輕快。故說"由速生滅故速"。"短促速"此二者是"少"的同義語。因凡少者即短促且輕快。此中因意指壽命故說"短"。"以慧"此為依格的處格語,故說"應以慧了知,即應以慧知義"。或說"以慧"即應思惟,意為應以慧思察。"應以慧知"即應知生命的短促性多苦性。知已應斷一切繫縛而作善,應行梵行。因生者無不死,百歲以上少數或至二十或三十或四十或五十或六十歲活,如是長壽極難得。"某如是長壽"應往彼處觀看。其中毗舍佉優婆夷活一百二十歲,如是布凱惹薩提婆羅門、梵授婆羅門、跋婆利婆羅門、阿難長老、大迦葉長老。阿努樓陀長老則活一百五十歲。薄拘羅長老活一百六十歲,他是最長壽者,他也不活二百歲。 阿勒迦經註釋終 大品註釋終 8. 律品 1-8. 第一持律經等註釋 75-82. 第八品的第一第二顯明。第三中立於律相即以慚者性立於律相。無慚者(戒注) ;

1.45) hi bahussutopi samāno lābhagarukatāya tantiṃ visaṃvādetvā uddhammaṃ ubbinayaṃ satthusāsanaṃ dīpetvā sāsane mahantaṃ upaddavaṃ karoti, saṅghabhedampi saṅgharājimpi uppādeti. Lajjī pana kukkuccako sikkhākāmo jīvitahetupi tantiṃ avisaṃvādetvā dhammameva vinayameva ca dīpeti, satthusāsanaṃ garuṃ katvā ṭhapeti. Evaṃ yo lajjī, so vinayaṃ ajahanto avokkamantova lajjibhāvena vinayalakkhaṇe ṭhito hoti patiṭṭhito.

Asaṃhīroti ettha saṃhīro nāma yo pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhā vā uparito vā padapaṭipāṭiyā vā pucchiyamāno vitthunati vipphandati, saṇṭhātuṃ na sakkoti, yaṃ yaṃ parena vuccati, taṃ taṃ anujānāti, sakavādaṃ chaḍḍetvā paravādaṃ gaṇhāti. Yo pana pāḷiyaṃ vā aṭṭhakathāyaṃ vā heṭṭhupariyavasena vā padapaṭipāṭiyā vā pucchiyamāno na vitthunati na vipphandati, ekekalomaṃ saṇḍāsena gaṇhanto viya 『『evaṃ mayaṃ vadāma, evaṃ no ācariyā vadantī』』ti vissajjeti. Yamhi pāḷi ca pāḷivinicchayo ca suvaṇṇabhājane pakkhittasīhavasā viya parikkhayaṃ pariyādānaṃ agacchanto tiṭṭhati, ayaṃ vuccati asaṃhīro. Yasmā pana evarūpo yaṃ yaṃ parena vuccati, taṃ taṃ nānujānāti, attanā suvinicchinitaṃ katvā gahitaṃ aviparītamatthaṃ na vissajjeti, tasmā vuttaṃ 『『na sakkoti gahitaggahaṇaṃ vissajjāpetu』』nti. Catutthādīni suviññeyyāni.

Paṭhamavinayadharasuttādivaṇṇanā niṭṭhitā.

1. Satthusāsanasuttavaṇṇanā

2. Navame vivekaṭṭhoti vivitto. Tenāha 『『dūrībhūto』』ti. Satiavippavāse ṭhitoti kammaṭṭhāne satiṃ avijahitvā ṭhito. Pesitattoti kāye ca jīvite ca anapekkhatāya nibbānaṃ pesitacitto tanninno tappoṇo tappabbhāro.

Satthusāsanasuttavaṇṇanā niṭṭhitā.

1. Adhikaraṇasamathasuttavaṇṇanā

2. Dasame adhikarīyanti etthāti adhikaraṇāni. Ke adhikarīyanti? Samathā. Kathaṃ adhikarīyanti? Samanavasena. Tasmā te tesaṃ samanavasena pavattantīti āha 『『adhikaraṇāni samentī』』tiādi. Uppannānaṃ uppanānanti uṭṭhitānaṃ uṭṭhitānaṃ. Samathatthanti samanatthaṃ. Dīghanikāye saṅgītisuttavaṇṇanāyampi (dī. ni. aṭṭha.

我來為您直譯這段巴利文： (1.45)因無慚者雖多聞,因重利養而違背傳承,顯示非法非律的師教,對教法造成大災難,甚至引起僧團分裂和僧團不和。但有慚者有顧慮好學,即使爲了生命也不違背傳承,只顯示法和律,尊重保持師教。如是有慚者不捨律不離律,以慚者性立於律相而安住。 "不動搖"此中名為動搖者,即于聖典或註釋中或前或后或依句序被問時震顫動搖,不能安立,隨他人所說而認可,舍自說取他說。但于聖典或註釋中或依前後或依句序被問時不震顫不動搖,如以鉗取一一毛髮般說:"我們如是說,我們的諸師如是說。"于其中聖典及聖典抉擇如置於金器中的獅子脂不至減盡耗盡而住,此稱為不動搖者。因如是者不隨他人所說而認可,不捨自己善抉擇而取的無倒義,故說"不能令舍所取"。第四等易知。 第一持律經等註釋終 9. 師教經註釋 83. 第九經中"住遠離"即遠離。故說"遠離"。"住于念不離"即不捨業處而住于念。"遣心"即以對身和命無期待而遣心於涅槃,傾向彼趣向彼歸趣彼。 師教經註釋終 10. 止諍經註釋 84. 第十經中"被止"故為諍。什麼被止?諸止。如何被止?以止息方式。故彼等依彼等止息方式轉起,故說"止息諸諍"等。"已生已生"即已起已起。"為止息"即為止息。長部集誦經注(長部注)

3.331) vitthāratoyevāti etthāyaṃ vitthāranayo – adhikaraṇesu tāva dhammoti vā adhammoti vā aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāyaṃ āgatā pañca, vibhaṅge dveti sattapi āpattikkhandhā, idaṃ āpattādhikaraṇaṃ nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.

Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ tasmiṃyeva vā, aññatra vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā, saṅghe vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne ca panetasmiṃ yā saṅghasammukhato dhammasammukhato vinayasammukhatā puggalasammukhatā, ayaṃ sammukhāvinayo nāma. Tattha ca kārakasaṅghassa saṅghasāmaggivasena sammukhibhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtattā dhammasammukhatā. Yathā taṃ sametabbaṃ, tathevassa samanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ atthapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.

Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū 『『na mayaṃ sakkoma vūpasametu』』nti saṅghasseva niyyātenti. Tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhāpakaṃ sammannati, tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhakesu aññataravasena salākaṃ gāhāpetvā sannipatitāya parisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikākammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.

Anuvādādhikaraṇaṃ catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā sace kāci āpatti natthi, ubho khamāpetvā, sace atthi ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva.

我來為您直譯這段巴利文： (3.331)詳細即此中此詳細方式 - 首先在諸諍事中,諸比丘以十八事論爭法或非法的爭論,此名為爭論諍。以戒失或行、見、命失責難者的責難、呵責和舉罪,此名為責難諍。攝頌中來五種,分別中二種,如是七種罪聚,此名為犯罪諍。僧團作白等四羯磨,此名為事務諍。 其中爭論諍以二種止息:現前止和多數止。以現前止息時,于所生起精舍中,或往他處止息時于中途,或到達處被交付僧團,由僧團,或僧團不能止息時即于彼處由受委託的人決定而止息。如是止息時,于僧團現前、法現前、律現前、人現前,此名為現前止。其中作事僧團以僧團和合方式現前為僧團現前。應止息事的實有性為法現前。如何應止息,如是而止息為律現前。爭論者和被爭論者二方現前為人現前。于委託止息中僧團現前則舍。如是首先唯以現前止而止息。 若如是也不止息,則受委託諸比丘說:"我們不能止息"而交還僧團。然後僧團選任具五支比丘為取籌者,彼以秘密、公開、耳語三種取籌中一種令取籌,于集會眾中依法說者多數,如彼等法說者所說,如是止息的諍事以現前止和多數止而止息。其中現前止如前說。而作多數羯磨,此名為多數。如是爭論諍以二種止而止息。 責難諍以四種止息:現前止、憶念止、不癡止和惡作止。唯以現前止息時,責難者和被責難者,聞彼等語,若無某罪,令二方互相原諒,若有則"此中此為罪"如是決定而止息。其中現前止相如前說。

Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati. Yadā ummattako bhikkhu ummādavasena kate assāmaṇake ajjhācāre 『『saratāyasmā evarūpiṃ āpatti』』nti bhikkhūhi codiyamāno 『『ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī』』ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti. Tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati. Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenaññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa 『『sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati. Sace chinnamūlo, ayamevassa nāsanā bhavissatī』』ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassapāpiyasikāya ca vūpasantaṃ hotīti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.

Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinaye tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhībhāvo puggalasammukhato. Sesaṃ vuttanayameva.

Puggalassa ca gaṇassa ca desanākāle saṅghasammukhato parihāyati. Yaṃ panettha 『『ahaṃ, bhante, itthannāmaṃ āpattiṃ āpanno』』ti ca 『『passasī』』ti ca 『『āma, passāmī』』ti ca paṭiññātāya 『『āyatiṃ saṃvareyyāsī』』ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma.

Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne 『『sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya vāḷattāya saṃvatteyyā』』ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā bhikkhū tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsūpagatā 『『na metaṃ khamatī』』ti evaṃ diṭṭhāvikammaṃ akatvā 『『dukkaṭaṃ kammaṃ puna kātabbaṃ kamma』』nti na ukkoṭenti, niddampi okkantā honti, sabbesaṃ ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti. Evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati.

Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva. Iti imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ – 『『uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako』』ti. Sesaṃ sabbattha uttānameva.

Adhikaraṇasamathasuttavaṇṇanā niṭṭhitā.

Vinayavaggavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 當漏盡比丘被無根據的戒失誹謗,請求憶念止,僧團以白四羯磨給予憶念止時,則以現前止和憶念止而止息。給予憶念止后,對彼人任何人的責難都不成立。當狂亂比丘因狂亂作非沙門行為,諸比丘以"具壽憶念如是罪否"責問時,雖說"賢友,彼是我狂亂所作,我不憶念",仍被諸比丘責問,為免再受責問而請求不癡止,僧團以白四羯磨給予他不癡止時,則以現前止和不癡止而止息。給予不癡止后,對彼人任何人因此事的責難都不成立。當以波羅夷或近波羅夷責問時以別事迴避,因惡增上,僧團思:"若此人未斷根,善行后將得復權。若斷根,此即為他的滅擯"而以白四羯磨作惡作止時,則以現前止和惡作止而止息。如是責難諍以四種止而止息。 犯罪諍以三種止息:現前止、自認作和草覆。其不唯以現前止而止息。當比丘於一比丘前或僧團眾中懺悔輕罪時,則犯罪諍以現前止和自認作而止息。其中現前止中,懺悔者和受懺者二人現前為人現前。余如前說。 于個人和眾懺悔時無僧團現前。此中"大德,我犯如是罪"和"你見否"及"是,我見"如是自認,"未來應防護"的作為,此名為自認作。僧殘請求別住等為自認,給予別住等為自認作。 二部諍訟比丘作多非沙門行為后,慚法生起:"若我們互相追究此等罪,或許此諍轉向粗惡暴惡",見互相追究罪過失,當諸比丘作草覆羯磨時,則犯罪諍以現前止和草覆而止息。於此中凡在伸手所及處不作"此不合我意"如是表明見解,不說"惡作羯磨應重作",甚至入睡者,除粗罪和涉俗人罪外,一切罪都出。如是犯罪諍以三種止而止息。 事務諍以一種止息:唯以現前止。如是此等四諍隨適以此七止而止息。故說"為已生已生諍事的止息平息應給現前止...乃至...草覆"。余處一切顯明。 止諍經註釋終 律品註釋終

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Sattakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Aṭṭhakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Mettāvaggo

3. Mettāsuttavaṇṇanā

4. Aṭṭhakanipātassa paṭhame vaḍḍhitāyāti bhāvanāpāripūrivasena paribrūhitāya. Punappunaṃ katāyāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitāya. Yuttayānasadisakatāyāti yathā yuttaājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattārahataṃ gamitāya. Patiṭṭhānaṭṭhenāti sabbasampattiadhiṭṭhānaṭṭhena. Paccupaṭṭhitāyāti bhāvanābahulīkārehi pati pati upaṭṭhitāya avijahitāya. Samantato citāyāti sabbabhāgena bhāvanānurūpaṃ cayaṃ gamitāya. Tenāha 『『upacitāyā』』ti. Suṭṭhu samāraddhāyāti ativiya sammadeva nibbattigatāya.

Yoca mettaṃ bhāvayatītiādīsu yo koci gahaṭṭho vā pabbajito vā. Mettanti mettājhānaṃ.

Appamāṇanti bhāvanāvasena ārammaṇavasena ca appamāṇaṃ. Asubhabhāvanādayo viya hi ārammaṇe ekadesaggahaṇaṃ akatvā anavasesapharaṇavasena anodhiso pharaṇavasena ca, appamāṇārammaṇatāya paguṇabhāvanāvasena ca appamāṇaṃ. Tanū saṃyojanā hontīti mettaṃ pādakaṃ katvā sammasitvā heṭṭhime ariyamagge adhigacchantassa sukheneva paṭighasaṃyojanādayo pahīyamānā tanū hontīti evamettha attho daṭṭhabbo.

Evaṃ kilesappahānañca nibbānādhigamañca mettābhāvanāya sikhāppattamānisaṃsaṃ dassetvā idāni aññepi ānisaṃse dassetuṃ 『『ekampi ce』』tiādi vuttaṃ. Tattha aduṭṭhacittoti mettābalena suṭṭhu vikkhambhitabyāpādatāya byāpādena adūsitacitto. Mettāyatīti hitapharaṇavasena mettaṃ karoti. Kusalīti atisayena kusalavā mahāpuñño, paṭighādianatthavigamena khemī. Sabbe ca pāṇeti ca-saddo byatireko. Manasānukampīti cittena anukampanto. Idaṃ vuttaṃ hoti – ekasattavisayāpi tāva mettā mahākusalarāsi, sabbe pana pāṇe attano puttaṃ viya hitapharaṇena manasā anukampanto pahukaṃ pahuṃ anappakaṃ apariyantaṃ catusaṭṭhimahākappepi attano vipākappabandhaṃ pavattetuṃ samatthaṃ uḷāraṃ puññaṃ ariyo parisuddhacitto puggalova karoti nipphādetīti. Sattabharitanti sattehi aviraḷaṃ, ākiṇṇamanussanti attho.

Saṅgahavatthūnīti (saṃ. ni. ṭī. 1.1.120) lokassa saṅgaṇhanakāraṇāni. Nipphannasassato nava bhāge kassakassa datvā raññaṃ ekabhāgaggahaṇaṃ dasamabhāgaggahaṇaṃ. Evaṃ kassakā haṭṭhatuṭṭhā sassāni sampādentīti āha 『『sassasampādane medhāvitāti attho』』ti. Tato orabhāge kira chabhāgaggahaṇaṃ jātaṃ. Chamāsikanti channaṃ channaṃ māsānaṃ pahonakaṃ. Pāsetīti pāsagate viya karoti. Vācāya piyaṃ vācāpiyaṃ, tassa kammaṃ vācāpeyyaṃ. Sabbaso raṭṭhassa iddhādibhāvato khemaṃ. Nirabbudaṃ coriyābhāvato. Iddhañhi raṭṭhaṃ acoriyaṃ. 『『Niraggaḷa』』nti vuccati apārutagharabhāvato.

Uddhaṃmūlakaṃ katvāti ummūlaṃ katvā. Dvīhi pariyaññehīti mahāyaññassa pubbabhāge pacchā ca pavattetabbehi dvīhi parivārayaññehi. Satta…pe… bhīsanassāti sattanavutādhikānaṃ pañcannaṃ pasusatānaṃ māraṇena bheravassa pāpabhīrukānaṃ bhayāvahassa. Tathā hi vadanti –

『『Chasatāni niyujjanti, pasūnaṃ majjhime hani;

Assamedhassa yaññassa, ūnāni pasūhi tīhī』』ti. (saṃ. ni. ṭī. 1.

我來為您直譯這段巴利文： 如是滿足意願之增支部註釋中 七法篇註釋中難解義釋畢 禮敬彼世尊、阿羅漢、正等正覺者 增支部 八法篇復注 1. 第一五十篇 1. 慈愛品 1. 慈愛經註釋 1. 八法篇第一經中"增長"即以修習圓滿方式增廣。"再再作"即以修習多作方式而再再轉起。"如駕馭車"即如善巧御者所控馭的良馬之車隨意而行,如是引導至隨意而行性。"立足義"即一切成就立足義。"現起"即以修習多作而一再現起無舍。"遍積集"即一切分以適修習方式達到積集。故說"積集"。"善開始"即極善正確達到生起。 "若修慈"等中任何在家或出家者。"慈"即慈禪。 "無量"即以修習方式和所緣方式無量。因不如不凈修習等於所緣取一部分,而以遍滿無餘方式和無分別遍滿方式,以及因所緣無量而熟練修習方式為無量。"結使變薄"即以慈為基礎觀察而證得下級聖道者,瞋結等容易舍斷而變薄,如是此中應知義。 如是顯示慈修習達到頂點的斷煩惱和證涅槃功德后,現在為顯示其他功德而說"若僅一"等。其中"無瞋心"即以慈力善遮止瞋恚故心不染瞋。"行慈"即以遍滿利益方式行慈。"善巧"即極善巧大福德,因離瞋等不利而安穩。"一切生"中ca是轉折詞。"意悲憫"即以心悲憫。此說 - 即使對一有情的慈也是大善聚,而以如自子利益遍滿之心悲憫一切生,清凈心的聖者作成無少無邊能在六十四大劫中轉起自己果報相續的廣大福德。"滿有情"即有情密集,意為人眾充滿。 "攝事"即攝持世間的因。農夫從收成九分給王取一分為取十分之一。如是諸農夫歡喜而成就穀物,故說"于成就穀物而智慧義"。據說從那以下變成取六分。"六個月的"即足六六月用。"繫縛"即如繫縛。語言可意為語可意,其業為語可愛。由一切國土昌盛等為安穩。無擾亂因無盜賊。因昌盛國土無盜賊。因開門之家性稱為"無關閉"。 "作根上"即作根除。"以二圍祭"即以大祭前後應行的二種圍繞祭。"七...可畏"即以殺五百九十七諸畜生而可畏,對惡怖者生怖畏。如是說: "六百配合中,馬祭殺畜生; 減三諸畜生。"

1.120; a. ni. ṭī. 2.4.39);

Sammanti yugacchidde pakkhipitabbadaṇḍakaṃ. Pāsantīti khipanti. Saṃhārimehīti sakaṭehi vahitabbehi. Pubbe kira eko rājā sammāpāsaṃ yajanto sarassatinaditīre pathaviyā vivare dinne nimuggoyeva ahosi. Andhabālabrāhmaṇā gatānugatigatā 『『ayaṃ tassa saggagamanamaggo』』ti saññāya tattha sammāpāsaṃ yaññaṃ paṭṭhapenti. Tena vuttaṃ 『『nimuggokāsato pabhutī』』ti . Ayūpo appakadivaso yāgo, sayūpo bahudivasaṃ sādheyyo satrayāgo. Mantapadābhisaṅkhatānaṃ sappimadhūnaṃ 『『vāja』』miti samaññā. Hiraññasuvaṇṇagomahiṃsādi sattarasakadakkhiṇassa. Sāragabbhakoṭṭhāgārādīsu natthi ettha aggaḷāti niraggaḷo. Tattha kira yaññe attano sāpateyyaṃ anavasesato anigūhitvā niyyātīyati.

Candappabhāti (itivu. aṭṭha. 27) candimasseva pabhāya. Tārāgaṇāva sabbeti yathā sabbepi tārāgaṇā candimasobhāya soḷasimpi kalaṃ nāgghanti, evaṃ te assamedhādayo yaññā mettassa cittassa vuttalakkhaṇena subhāvitassa soḷasimpi kalaṃ nānubhavanti, na pāpuṇanti, nāgghantīti attho.

Idāni aparepi diṭṭhadhammikasamparāyike mettābhāvanāya ānisaṃse dassetuṃ 『『yo na hantī』』tiādi vuttaṃ. Tattha yoti mettābrahmavihārabhāvanānuyutto puggalo. Na hantīti teneva mettābhāvanānubhāvena dūravikkhambhitabyāpādatāya na kañci sattaṃ hiṃsati, leḍḍudaṇḍādīhi na vibādhati vā. Na ghātetīti paraṃ samādapetvā na satte mārāpeti na vibādhāpeti ca. Na jinātīti sārambhaviggāhikakathādivasena na kañci jināti sārambhasseva abhāvato, jānikaraṇavasena vā aṭṭakaraṇādinā na kañci jināti. Tenāha 『『na attanā parassa jāniṃ karotī』』ti. Na jāpayeti parehi payojetvā paresampi dhanajāniṃ na kārāpeyya. Tenāha 『『na parena parassa jāniṃ kāretī』』ti. Mettāya vā aṃso aviheṭhanaṭṭhena avayavabhūtoti mettaṃso.

Mettāsuttavaṇṇanā niṭṭhitā.

2-4. Paññāsuttādivaṇṇanā

2-4. Dutiye ādibrahmacariyikāyāti ādibrahmacariyameva ādibrahmacariyikā. Tenāha 『『maggabrahmacariyassa ādibhūtāyā』』ti. Ariyoti niddoso parisuddho. Tuṇhībhāvo na titthiyānaṃ mūgabbatagahaṇaṃ viya aparisuddhoti ariyo tuṇhībhāvo. Catutthajjhānanti ukkaṭṭhaniddesenetaṃ vuttaṃ, paṭhamajjhānādīnipi ariyo tuṇhībhāvotveva saṅkhaṃ gacchanti. Jānanti idaṃ kammasādhananti āha 『『jānitabbakaṃ jānātī』』ti. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evamayaṃ. Ayaṃ pana jānanto jānāti, passanto passatīti evamettha daṭṭhabbo. Tatiyādīni suviññeyyāni.

Paññāsuttādivaṇṇanā niṭṭhitā.

1. Paṭhamalokadhammasuttavaṇṇanā

2. Pañcame lokassa dhammāti sattalokassa avassaṃbhāvidhammā. Tenāha 『『etehi muttā nāma natthi』』tiādi. Ghāsacchādanādīnaṃ laddhi lābho, tāni eva vā laddhabbato lābho, tadabhāvo alābho, lābhaggahaṇena cettha tabbisayo anurodho gahito, alābhaggahaṇena virodho. Yasmā lohite sati tadupaghātavasena pubbo viya anurodho laddhāvasaro eva hoti, tasmā vuttaṃ 『『lābhe āgate alābho āgatoyevā』』ti. Esa nayo yasādīsupi. Sesaṃ suviññeyyameva.

Paṭhamalokadhammasuttavaṇṇanā niṭṭhitā.

6-8. Dutiyalokadhammasuttādivaṇṇanā

6-

我來為您直譯這段巴利文： (1.120; 增支部復注 2.4.39); "軛"即應插入軛孔的杖。"投"即拋。"可運"即應以車運。據說從前一位王行軛投祭時,在薩拉斯瓦蒂河(現今印度北部一條河)岸地面裂開處完全沉沒。愚昧婆羅門隨人而行,以"此是他往天道路"想而在那裡開始軛投祭。故說"從沉沒處起"。短日祭為無柱祭,長日祭為有柱祭,稱為薩多羅祭。用咒句配製的酥蜜稱為"瓦迦"。十七種施物如金銀牛水牛等。在精藏倉庫等處無關閉故稱無關閉。據說在彼祭中不隱藏自己財物而無餘奉獻。 "月光"即如月的光。"如諸星眾"即如一切星眾比月光的十六分之一都不值,如是彼等馬祭等祭與說相具足善修慈心的十六分之一不及,不達,不值。 現在為顯示慈修習其他現世後世功德而說"不殺"等。其中"彼"即行慈梵住修習的人。"不殺"即以彼慈修習威力遠離瞋恚性故不害任何有情,不以土塊杖等惱害。"不教殺"即不教唆他而殺害有情或惱害。"不勝"即以激烈爭論等方式不勝任何人因無激烈性,或以造損方式以訴訟等不勝任何人。故說"不自造他人損"。"不教勝"即不使役他人而令造他人財損。故說"不以他人令造他人損"。或慈分即以不惱害義為支分。 慈愛經註釋終 2-4. 慧經等註釋 2-4. 第二經中"初梵行"即初梵行性。故說"為道梵行初"。"聖"即無過清凈。沉默非如外道啞默禁戒取般不清凈故為聖沉默。"第四禪"此以殊勝說而說,初禪等也稱為聖沉默。"知"此為作者義,故說"知所知"。或如某人顛倒執取雖知不知,雖見不見,此非如是。但此知時知,見時見,如是此中應知。第三等易知。 慧經等註釋終 5. 第一世間法經註釋 5. 第五經中"世間法"即有情世間必然法。故說"無脫此等"等。得食衣等為得,或彼等可得故為得,彼無為不得,以得攝取則攝取彼所緣隨順,以不得攝取違逆。因有血時由彼害故如膿般隨順得機會,故說"得來時不得已來"。如是名等中也。余易知。 第一世間法經註釋終 6-8. 第二世間法經等註釋 6-

1. Chaṭṭhe adhikaṃ payasati payujjati etenāti adhippayāso, savisesaṃ itikattabbakiriyā. Tenāha 『『adhikappayogo』』ti. Sattamaṭṭhamesu natthi vattabbaṃ.

Dutiyalokadhammasuttādivaṇṇanā niṭṭhitā.

1. Nandasuttavaṇṇanā

2. Navame duvidhā kulaputtā jātikulaputtā ācārakulaputtā ca. Tattha 『『tena kho pana samayena raṭṭhapālo kulaputto tasmiṃyeva thullakoṭṭhike aggakulikassa putto』』ti (ma. ni. 2.294) evaṃ āgatā uccākulaputtā jātikulaputtā. 『『Saddhāyete kulaputtā agārasmā anagāriyaṃ pabbajitā』』ti (ma. ni. 3.78) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārakulaputtā nāma. Idha pana uccākulappasutataṃ sandhāya 『『kulaputtoti, bhikkhave, nandaṃ sammā vadamāno vadeyyā』』ti bhagavatā vuttanti āha 『『jātikulaputto』』ti. Ubhohipi pana kāraṇehi tassa kulaputtabhāvoyeva. Sesamettha uttānameva.

Nandasuttavaṇṇanā niṭṭhitā.

1. Kāraṇḍavasuttavaṇṇanā

2. Dasame paṭicaratīti paṭicchādanavasena carati pavattati. Paṭicchādanaṭṭho eva vā carati-saddo anekatthattā dhātūnanti āha 『『paṭicchādetī』』ti. Aññenāññanti pana paṭicchādanākāradassananti āha 『『aññena kāraṇenā』』tiādi. Tattha aññaṃ kāraṇaṃ vacanaṃ vāti yaṃ codakena cuditakassa dosavibhāvanaṃ kāraṇaṃ, vacanaṃ vā vuttaṃ, taṃ tato aññeneva kāraṇena, vacanena vā paṭicchādeti. Kāraṇenāti codanāya amūlāya amūlikabhāvadīpaniyā yuttiyā vā. Vacanenāti tadatthabodhakena vacanena. 『『Ko āpanno』』tiādinā codanaṃ vissajjetvāva vikkhepāpajjanaṃ aññenāññaṃ paṭicaraṇaṃ. Bahiddhā kathāpanāmanā nāma 『『itthannāmaṃ āpattiṃ āpannosī』』ti vutte – 『『pāṭaliputtaṃ gatomhī』』tiādinā codanaṃ vissajjetvāti ayameva viseso. Yo hi 『『āpattiṃ āpannosī』』ti vutto 『『ko āpanno, kiṃ āpanno, kismiṃ āpannā, kaṃ bhaṇatha, kiṃ bhaṇathā』』ti vā vadati, 『『evarūpaṃ kiñci tayā diṭṭha』』nti vutte 『『na suṇāmī』』ti sotaṃ vā upaneti, ayaṃ aññenāññaṃ paṭicarati nāma. Yo pana 『『itthannāmaṃ nāma āpattiṃ āpannosī』』ti puṭṭho 『『pāṭaliputtaṃ gatomhī』』ti vatvā puna 『『na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā』』ti vutte tato 『『rājagahaṃ gatomhi. Rājagahaṃ vā yāhi brāhmaṇagahaṃ vā, āpattiṃ āpannosīti. Taṃ tattha me sūkaramaṃsaṃ laddha』』ntiādīni vadati, ayaṃ bahiddhā kathaṃ apanāmeti nāma . Samaṇakacavaroti samaṇavesadhāraṇena samaṇappatirūpakatāya samaṇānaṃ kacavarabhūtaṃ.

Kāraṇḍavaṃ (su. ni. aṭṭha.

我來為您直譯這段巴利文： 8. 第六經中"多作"即由此多用為多作,即特別應作之事。故說"多加行"。第七第八經中無可說。 第二世間法經等註釋終 9. 難陀經註釋 9. 第九經中良家子有二種:生良家子和行良家子。其中如"爾時良家子勒陀波羅即是都拉科提卡(地名)最上族良家之子"(中部2.294)如是來的上族良家子為生良家子。"此等良家子以信從家至無家出家"(中部3.78)如是來的即使生於任何族也名為行良家子。此中關於生於上族,世尊說"諸比丘,正說難陀時應說良家子",故說"生良家子"。但以二種因緣他確實是良家子。此中余顯明。 難陀經註釋終 10. 穢垢經註釋 10. 第十經中"巧辯"即以遮蔽方式行動轉起。或行動詞僅有遮蔽義因諸語根多義,故說"遮蔽"。而"以他遮他"即顯示遮蔽方式,故說"以他因"等。其中"他因或語"即舉罪者顯示過失的因或所說語,以異於彼的因或語而遮蔽。"因"即無根舉罪時顯示無根性的理由。"語"即表達彼義的語言。以"誰犯"等而回避舉罪即以他遮他巧辯。"轉向外語"即當說"你犯如是罪"時 - 以"我去波吒梨子城(今印度巴特納)"等而回避舉罪,此是差別。若被說"犯罪"而說"誰犯,犯什麼,於何犯,你說誰,說什麼",或被說"你見如是"而湊近耳說"我不聽",此名為以他遮他巧辯。若被問"你犯如是罪"而說"我去波吒梨子城",再被說"我們不問你去波吒梨子城,問你罪"而又說"我去王舍城(今印度王舍)"。"你去王舍城或婆羅門家,你犯罪否。我在那裡得豬肉"等,此名為轉向外語。"沙門穢垢"即以持沙門相而成沙門似相故為沙門穢垢。 穢垢(義足注);

2.283-284) niddhamathāti vipannasīlatāya kacavarabhūtaṃ puggalaṃ kacavaramiva anapekkhā apanetha. Kasambuṃ apakassathāti kasambubhūtañca naṃ khattiyādīnaṃ majjhagataṃ pabhinnapaggharitakuṭṭhaṃ caṇḍālaṃ viya apakaḍḍhatha. Kiṃ kāraṇaṃ? Saṅghārāmo nāma sīlavantānaṃ kato, na dussīlānaṃ. Yato etadeva sandhāyāha 『『tato palāpe vāhetha, assamaṇe samaṇamānine』』ti. Yathā palāpā antosārarahitā ataṇḍulā bahi thusena vīhī viya dissanti, evaṃ pāpabhikkhū anto sīlarahitāpi bahi kāsāvādiparikkhārena bhikkhū viya dissanti, tasmā 『『palāpā』』ti vuccanti. Te palāpe vāhetha opunatha vidhamatha, paramatthato assamaṇe samaṇavesamattena samaṇamānine. Kappayavhoti kappetha, karothāti vuttaṃ hoti. Patissatāti sappatissā. Vaṭṭadukkhassa antaṃ karissatha, parinibbānaṃ pāpuṇissathāti attho.

Kāraṇḍavasuttavaṇṇanā niṭṭhitā.

Mettāvaggavaṇṇanā niṭṭhitā.

1. Mahāvaggo

2. Verañjasuttavaṇṇanā

3. Dutiyassa paṭhame verañjāyaṃ viharatīti (pārā. aṭṭha. 1.1) ettha verañjāti tassa nagarassetaṃ adhivacanaṃ, tassaṃ verañjāyaṃ. Samīpatthe bhummavacanaṃ. Naḷerupucimandamūleti ettha naḷeru nāma yakkho. Pucimandoti nimbarukkho. Mūlanti samīpaṃ. Ayañhi mūla-saddo 『『mūlāni uddhareyya antamaso usīranāḷimattānipī』』tiādīsu (a. ni. 4.195) mūlamūle dissati. 『『Lobho akusalamūla』』ntiādīsu (dī. ni. 3.305; pari. 323) asādhāraṇahetumhi. 『『Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla』』ntiādīsu (pārā. 494) samīpe. Idha pana samīpe adhippeto, tasmā naḷeruyakkhena adhiggahitassa pucimandassa samīpeti evamettha attho daṭṭhabbo. So kira pucimando ramaṇīyo pāsādiko anekesaṃ rukkhānaṃ ādhipaccaṃ viya kurumāno tassa nagarassa avidūre gamanāgamanasampanne ṭhāne ahosi. Atha bhagavā verañjaṃ gantvā patirūpe ṭhāne viharanto tassa rukkhassa samīpe heṭṭhābhāge vihāsi. Tena vuttaṃ 『『verañjāyaṃ viharati naḷerupucimandamūle』』ti.

Paccuṭṭhānaṃ (sārattha. ṭī. 1.2) nāma āsanā vuṭṭhānanti āha 『『nāsanā vuṭṭhātī』』ti. Nisinnāsanato na vuṭṭhahatīti attho. Ettha ca jiṇṇe…pe… vayoanuppatteti upayogavacanaṃ āsanā vuṭṭhānakiriyāpekkhaṃ na hoti. Tasmā 『『jiṇṇe…pe… vayoanuppatte disvā』』ti ajjhāhāraṃ katvā attho veditabbo. Atha vā paccuggamanakiriyāpekkhaṃ upayogavacanaṃ, tasmā na paccuṭṭhātīti uṭṭhāya paccuggamanaṃ na karotīti attho veditabbo. Paccuggamanampi hi paccuṭṭhānanti vuccati. Vuttañhetaṃ 『『ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāmā』』ti. Nāsanā vuṭṭhātīti iminā pana paccuggamanābhāvassa upalakkhaṇamattaṃ dassitanti daṭṭhabbaṃ. Vibhāvane nāma attheti pakativibhāvanasaṅkhāte atthe. Na abhivādeti vāti na abhivādetabbanti vā sallakkhetīti vuttaṃ hoti.

Taṃ aññāṇanti 『『ayaṃ mama abhivādanādīni kātuṃ araharūpo na hotī』』ti ajānanavasena pavattaṃ aññāṇaṃ. Olokentoti 『『dukkhaṃ kho agāravo viharati appatisso, kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkareyyaṃ garuṃ kareyya』』ntiādisuttavaseneva (a. ni.

我來為您直譯這段巴利文： (2.283-284)"驅除"即因破戒性為穢垢之人,如穢垢般無顧惜地除去。"除穢垢"即除去如穢垢般處於剎帝利等中間的破潰流出的麻風病人如旃陀羅。為何因?名為僧園是為持戒者作,非為破戒者。所以關於此說"故驅除穀皮,非沙門自稱沙門者"。如穀皮內無實無米而外見如稻米,如是惡比丘內無戒而外以袈裟等資具見如比丘,故稱"穀皮"。驅除彼等穀皮,揚凈除去,就勝義而言非沙門而以沙門相貌自稱沙門者。"應作"即應作,即說作。"恭敬"即有恭敬。將作輪迴苦的終盡,將證入涅槃,此為義。 穢垢經註釋終 慈愛品註釋終 2. 大品 1. 鞞蘭若經註釋 11. 第二品第一經中"住鞞蘭若"此中鞞蘭若是彼城名稱,于彼鞞蘭若。處格表示近義。"那梨路尼拘律樹下"此中那梨路是夜叉名。"尼拘律"即榕樹。"下"即近。因此下詞于"乃至拔出茅草根"等(增支部4.195)見於根。"貪為不善根"等(長部3.305;義釋323)于不共因。"日中時影所覆,無風樹葉落處為樹下"等(巴拉底木叉494)于近。此中意指近,故此中義應知為被那梨路夜叉所住的尼拘律樹近。據說彼尼拘律樹可愛悅意如統領眾多樹木,在彼城不遠來往便利處。於是世尊到鞞蘭若時住在適處,住在彼樹下方。故說"住鞞蘭若那梨路尼拘律樹下"。 "起迎"即從座起,故說"不從座起"。義為不從所坐座起。此中"老...至時"是賓格不依從座起之動作。故應補入"見老...至時"而知義。或賓格依迎接動作,故應知義為不起迎即不起而作迎接。因迎接也稱為起迎。因說此:"見阿阇梨從遠處起而作迎接名為起迎。"但以"不從座起"僅表示無迎接應知。"明瞭名義"即于本來明瞭稱為義。"或不敬禮"即說不思應敬禮。 "彼無知"即以"此人非我作敬禮等的應供形"不知方式轉起的無知。"思惟"即如"難住無恭敬無恭順,我應恭敬尊重何沙門婆羅門"等經(增支部

4.21) ñāṇacakkhunā olokento. Nipaccakārārahanti paṇipātārahaṃ. Sampatijātoti muhuttajāto, jātasamanantaramevāti vuttaṃ hoti. Uttarena mukhoti uttaradisābhimukho. 『『Sattapadavītihārena gantvā sakalaṃ dasasahassilokadhātuṃ olokesi』』nti idaṃ –

『『Dhammatā esā, bhikkhave, sampatijāto bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā disā viloketi, āsabhiñca vācaṃ bhāsatī』』ti (dī. ni.

我來為您直譯這段巴利文： (4.21)以智眼觀察。"應敬禮"即應禮拜。"初生"即剛出生,即說出生后立即。"向北面"即面向北方。"以七步行走觀看整個一萬世界"此即- "諸比丘,此為法性,菩薩初生立於平足,面向北方以七步行走,撐持白傘時觀察一切方向,並說牛王語"(長部; 此段譯文保持了原文的簡潔性和專業性,直接翻譯了每個巴利詞的確切含義。對於經中提到的特定術語如"菩薩"、"牛王語"等都保持原樣譯出,沒有作解釋性翻譯。地名和方位詞也按原文直譯。句式結構也儘量保持原文的形式。

2.31) –

Evaṃ pāḷiyaṃ sattapadavītihārupari ṭhitassa viya sabbādisānulokanassa kathitattā vuttaṃ, na panetaṃ evaṃ daṭṭhabbaṃ sattapadavītihārato pageva disāvilokanassa katattā. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimaṃ disaṃ olokesi, anekāni cakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā, 『『mahāpurisa, idha tumhehi sadisopi natthi, kuto uttaritaro』』ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasapi disā anuviloketvā attano sadisaṃ adisvā 『『ayaṃ uttaradisā』』ti sattapadavītihārena agamāsīti veditabbā. Olokesinti mama puññānubhāvena lokavivaraṇapāṭihāriye jāte paññāyamānaṃ dasasahassilokadhātuṃ maṃsacakkhunāva olokesinti attho.

Mahāpurisoti jātigottakulappadesādivasena mahantapuriso. Aggoti guṇehi sabbappadhāno. Jeṭṭhoti guṇavaseneva sabbesaṃ vuddhatamo, guṇehi mahallakatamoti vuttaṃ hoti. Seṭṭhoti guṇavaseneva sabbesaṃ pasatthatamo. Atthato pana pacchimāni dve purimasseva vevacanānīti veditabbaṃ. Tayāti nissakke karaṇavacanaṃ. Uttaritaroti adhikataro. Patimānesīti pūjesi. Āsabhinti uttamaṃ. Mayhaṃ abhivādanādiraho puggaloti mayhaṃ abhivādanādikiriyāya araho anucchaviko puggalo. Niccasāpekkhatāya panettha samāso daṭṭhabbo. Tathāgatāti tathāgatato, tathāgatassa santikāti vuttaṃ hoti. Evarūpanti abhivādanādisabhāvaṃ. Paripākasithilabandhananti paripākena sithilabandhanaṃ.

Taṃ vacananti 『『nāhaṃ taṃ brāhmaṇā』』tiādivacanaṃ. 『『Nāhaṃ arasarūpo, mādisā vā arasarūpā』』ti vutte brāhmaṇo thaddho bhaveyya. Tena vuttaṃ 『『cittamudubhāvajananattha』』nti.

Katamo pana soti pariyāyāpekkho pulliṅganiddeso, katamo so pariyāyoti attho? Jātivasenāti khattiyādijātivasena. Upapattivasenāti devesu upapattivasena. Seṭṭhasammatānampīti api-saddena pageva aseṭṭhasammatānanti dasseti. Abhinandantānanti sappītikataṇhāvasena pamodamānānaṃ. Rajjantānanti balavarāgavasena rajjantānaṃ. Rūpaparibhogena uppannataṇhāsampayuttasomanassavedanā rūpato nibbattitvā hadayatappanato ambarasādayo viya rūparasāti vuccanti. Āviñcantīti ākaḍḍhanti. Vatthārammaṇādisāmaggiyanti vatthuārammaṇādikāraṇasāmaggiyaṃ. Anukkhipantoti attukkaṃsanavasena kathite brāhmaṇassa asappāyabhāvato attānaṃ anukkhipanto anukkaṃsento.

我來為您直譯這段巴利文： (2.31) - 如是由於聖典中說七步行走之上者似觀察一切方向,但不應如是見因在七步行走前已作方向觀察。因大士從人手脫出觀察東方,無數千輪圍界成為一空地。諸天人于彼以香花等供養,說:"大士,此處無有如您者,何況更勝者。"如是觀察四方、四維、下、上十方,不見與己相等者,"此是北方"以七步行走而去,應知。"觀察"義為因我福德威力生世界開顯神變時,以肉眼觀察顯現的一萬世界。 "大士"即以生姓家族地域等為大人。"最"即以功德為一切最勝。"長"即僅以功德為一切最長,即說以功德最大。"上"即僅以功德為一切最讚歎。但義應知后二為前者異名。"由你"為離格之作格語。"更勝"即更加。"尊敬"即供養。"牛王"即最上。"我敬禮等相應人"即於我敬禮等行為相應合宜之人。此中應見常觀待之複合詞。"如來"即從如來,于如來處,即說。"如是"即敬禮等自性。"熟放緩縛"即因熟放而緩縛。 "彼語"即"婆羅門,我非"等語。若說"我非無味相,或如我者非無味相",婆羅門會僵硬。故說"為生心柔軟"。 "然何為彼"即期待詞句之陽性表述,義為何為彼詞句。"以生"即以剎帝利等生。"以生起"即以生於諸天。"也被認為最上者"以也字顯示何況不被認為最上者。"歡喜"即以有喜愛慾而喜悅。"貪著"即以強烈貪方式貪著。從色生起與愛相應喜受因從色生如芒果汁等能滿足心故稱色味。"牽引"即拉引。"色所緣等和合"即色所緣等因緣和合。"不舉揚"即因說自舉揚對婆羅門不適故不舉揚自己不讚嘆。

Etasmiṃ panatthe karaṇe sāmivacananti 『『jahitā』』ti etasmiṃ atthe tathāgatassāti karaṇe sāmivacanaṃ, tathāgatena jahitāti attho. Mūlanti bhavamūlaṃ. 『『Tālavatthukatā』』ti vattabbe 『『oṭṭhamukho』』tiādīsu viya majjhepadalopaṃ katvā a-kārañca dīghaṃ katvā 『『tālāvatthukatā』』ti vuttanti āha 『『tālavatthu viya nesaṃ vatthu katanti tālāvatthukatā』』ti. Tattha tālassa vatthu tālavatthu. Yathā ārāmassa vatthubhūtapubbo padeso ārāmassa abhāve 『『ārāmavatthū』』ti vuccati, evaṃ tālassa patiṭṭhitokāso samūlaṃ uddharite tāle padesamatte ṭhite tālassa vatthubhūtapubbattā 『『tālavatthū』』ti vuccati. Nesanti rūparasādīnaṃ. Kathaṃ pana tālavatthu viya nesaṃ vatthu katanti āha 『『yathā hī』』tiādi. Rūpādiparibhogena uppannataṇhāyuttasomanassavedanāsaṅkhātarūparasādīnaṃ cittasantānassa adhiṭṭhānabhāvato vuttaṃ 『『tesaṃ pubbe uppannapubbabhāvena vatthumatte cittasantāne kate』』ti. Tattha pubbeti pure, sarāgakāleti vuttaṃ hoti. Tālāvatthukatāti vuccantīti tālavatthu viya attano vatthussa katattā rūparasādayo 『『tālāvatthukatā』』ti vuccanti. Etena pahīnakilesānaṃ puna uppattiyā abhāvo dassito.

Aviruḷhidhammattāti aviruḷhisabhāvatāya. Matthakacchinno tālo pattaphalādīnaṃ avatthubhūto tālāvatthūti āha 『『matthakacchinnatālo viya katā』』ti. Etena 『『tālāvatthu viya katāti tālāvatthukatā』』ti ayaṃ viggaho dassito. Ettha pana 『『avatthubhūto tālo viya katāti avatthutālakatā』』ti vattabbe visesanassa paranipātaṃ katvā 『『tālāvatthukatā』』ti vuttanti daṭṭhabbaṃ. Iminā panatthena idaṃ dasseti – rūparasādivacanena vipākadhammadhammā hutvā pubbe uppannakusalākusalā dhammā gahitā, te uppannāpi matthakasadisānaṃ taṇhāvijjānaṃ maggasatthena chinnattā āyatiṃ tālapattasadise vipākakkhandhe nibbattetuṃ asamatthā jātā, tasmā tālāvatthu viya katāti tālāvatthukatā rūparasādayoti . Imasmiṃ atthe 『『abhinandantāna』』nti iminā padena kusalasomanassampi saṅgahitanti vadanti. Anabhāvaṃ katāti ettha anu-saddo pacchāsaddena samānatthoti āha 『『yathā nesaṃ pacchābhāvo na hotī』』tiādi.

Yañca kho tvaṃ sandhāya vadesi, so pariyāyo na hotīti yaṃ vandanādisāmaggirasābhāvasaṅkhātaṃ kāraṇaṃ arasarūpatāya vadesi, taṃ kāraṇaṃ na hoti, na vijjatīti attho. Nanu cāyaṃ brāhmaṇo yaṃ vandanādisāmaggirasābhāvasaṅkhātapariyāyaṃ sandhāya 『『arasarūpo bhavaṃ gotamo』』ti āha, 『『so pariyāyo natthī』』ti vutte vandanādīni bhagavā karotīti āpajjatīti imaṃ aniṭṭhappasaṅgaṃ dassento āha 『『nanu cā』』tiādi.

Sabbapariyāyesūti sabbavāresu. Sandhāyabhāsitamattanti yaṃ sandhāya brāhmaṇo 『『nibbhogo bhavaṃ gotamo』』tiādimāha. Bhagavā ca yaṃ sandhāya nibbhogatādiṃ attani anujānāti, taṃ sandhāyabhāsitamattaṃ. Chandarāgaparibhogoti chandarāgavasena paribhogo. Aparaṃ pariyāyanti aññaṃ kāraṇaṃ.

Kulasamudācārakammanti kulācārasaṅkhātaṃ kammaṃ, kulacārittanti attho. Akiriyanti akaraṇabhāvaṃ . 『『Anekavihitānaṃ pāpakānaṃ akusalānaṃ dhammāna』』nti sāmaññavacanepi pārisesañāyato vuttāvasesā akusaladhammā gahetabbāti āha 『『ṭhapetvā te dhamme』』tiādi, te yathāvuttakāyaduccaritādike akusaladhamme ṭhapetvāti attho. Anekavihitāti anekappakārā.

我來為您直譯這段巴利文： 然而在此義中作格的屬格即在"已舍"此義中"如來的"為作格的屬格,義為被如來捨棄。"根"即有根。"如斷多羅樹"本應說"斷多羅樹",如"唇口"等中刪去中間詞,使a音長,而說"如斷多羅樹"故說"如作多羅樹基處即如斷多羅樹"。此中多羅樹的基處為多羅樹基。如園林的基處之處於園林不存在時稱為"園林基",如是多羅樹的立處,多羅樹連根拔起時,在處所立時,因曾為多羅樹基處故稱"多羅樹基"。"彼等"即色味等。如何如多羅樹基如是作彼等基故說"如是"等。因色等受用所生愛相應喜受稱色味等為心相續的住立處故說"彼等先前曾生起故於心相續基處作"。此中"先前"即前,即說有貪時。稱"如斷多羅樹"即如多羅樹基為自基處故色味等稱"如斷多羅樹"。此顯示已斷煩惱不再生起。 "不生長法性"即不生長自性。頂斷多羅樹成為葉果等非基處多羅樹基故說"如作頂斷多羅樹"。此顯示"如作多羅樹基即如斷多羅樹"此分別。此中本應說"如作非基處之樹即作非基處樹",以後置限定而說"如斷多羅樹"應見。以此義顯示此-以色味等言取先前生起善不善法成為異熟法,彼等雖生起因如頂的愛無明以道劍斷故,不能生起如多羅樹葉的未來異熟蘊,故色味等如作多羅樹基即如斷多羅樹。在此義中說以"歡喜"此詞也包含善喜。"作無有"此中anu音與后音同義故說"如彼等無後有"等。 "你所指說者,彼非理趣"即你說敬禮等和合無味相稱的因,彼因不存在,不可得,此為義。難道此婆羅門所指說敬禮等和合無味相稱理趣說"尊者喬答摩是無味相",說"彼理趣不存在"則成世尊作敬禮等,顯示此不欲結論故說"難道"等。 "一切理趣"即一切段。"僅所指說"即婆羅門所指說"尊者喬答摩無受用"等。世尊於己允許無受用等所指說,彼僅所指說。"欲貪受用"即以欲貪方式受用。"另一理趣"即另一因。 "家族傳統業"即稱為家族行為之業,義為家族傳統。"不作"即不作狀態。雖泛說"種種惡不善法",由遺留法理應取所說余不善法故說"除彼等法"等,義為除彼等如所說身惡行等不善法。"種種"即種種類。<.Assistant>

Ayaṃ lokatantīti ayaṃ vuḍḍhānaṃ abhivādanādikiriyalakkhaṇā lokappaveṇī. Anāgāmibrahmānaṃ alaṅkārādīsu anāgāmibhikkhūnañca cīvarādīsu nikantivasena rāguppatti hotīti anāgāmimaggena pañcakāmaguṇikarāgasseva pahānaṃ veditabbanti āha 『『pañcakāmaguṇikarāgassā』』ti. Rūpādīsu pañcasu kāmaguṇesu vatthukāmakoṭṭhāsesu uppajjamāno rāgo 『『pañcakāmaguṇikarāgo』』ti veditabbo. Koṭṭhāsavacano hettha guṇa-saddo 『『vayoguṇā anupubbaṃ jahantī』』tiādīsu (saṃ. ni.

我來為您直譯這段巴利文： "此世間法則"即此對長者敬禮等行為相的世間傳統。阿那含梵天對裝飾等、阿那含比丘對衣服等以欲求方式生貪,故應知以阿那含道僅斷五欲貪,故說"五欲貪"。應知於色等五欲功德欲事部分生起的貪為"五欲貪"。因此處功德詞表示部分如"漸舍年分"等(相應部)。 這裡我保持了原文的簡潔和專業性,直接翻譯每個巴利詞的確切含義,不作解釋性翻譯。對專門術語如"阿那含"、"五欲"等都按原樣譯出。句式結構也儘量保持原文形式。

1.4) viya. Akusalacittadvayasampayuttassāti domanassasahagatacittadvayasampayuttassa. Mohassa sabbākusalasādhāraṇattā āha 『『sabbākusalasambhavassā』』ti. Avasesānanti sakkāyadiṭṭhiādīnaṃ.

Jigucchati maññeti ahamabhijāto rūpavā paññavā kathaṃ nāma aññesaṃ abhivādanādiṃ kareyyanti jigucchati viya, jigucchatīti vā sallakkhemi. Akusaladhamme jigucchamāno tesaṃ samaṅgibhāvampi jigucchatīti vuttaṃ 『『akusalānaṃ dhammānaṃ samāpattiyā jigucchatī』』ti. Samāpattīti etasseva vevacanaṃ samāpajjanā samaṅgibhāvoti. Maṇḍanajātikoti maṇḍanakasabhāvo, maṇḍanakasīloti attho. Jegucchitanti jigucchanasīlataṃ.

Lokajeṭṭhakakammanti lokajeṭṭhakānaṃ kattabbakammaṃ, loke vā seṭṭhasammataṃ kammaṃ. Tatrāti tesu dvīsupi atthavikappesu. Padābhihito attho padattho, byañjanatthoti vuttaṃ hoti. Vinayaṃ vā arahatīti ettha vinayanaṃ vinayo, niggaṇhananti attho. Tenāha 『『niggahaṃ arahatīti vuttaṃ hotī』』ti. Nanu ca paṭhamaṃ vuttesu dvīsupi atthavikappesu sakatthe arahatthe ca taddhitapaccayo saddalakkhaṇato dissati, na pana 『『vinayāya dhammaṃ desetī』』ti imasmiṃ atthe. Tasmā kathamettha taddhitapaccayoti āha 『『vicitrā hi taddhitavuttī』』ti. Vicitratā cettha lokappamāṇato veditabbā. Tathā hi yasmiṃ yasmiṃ atthe taddhitappayogo lokassa, tattha tattha taddhitavutti lokato siddhāti vicitrā taddhitavutti, tasmā yathā 『『mā saddamakāsī』』ti vadanto 『『māsaddiko』』ti vuccati, evaṃ vinayāya dhammaṃ desetīti venayikoti vuccatīti adhippāyo.

Kapaṇapurisoti guṇavirahitatāya dīnamanusso. Byañjanāni avicāretvāti tissadattādisaddesu viya 『『imasmiṃ atthe ayaṃ nāma paccayo』』ti evaṃ byañjanavicāraṃ akatvā, anipphannapāṭipadikavasenāti vuttaṃ hoti.

『『Devalokagabbhasampattiyā』』ti vatvāpi ṭhapetvā bhummadeve sesadevesu gabbhaggahaṇassa abhāvato paṭisandhiyevettha gabbhasampattīti veditabbāti vuttamevatthaṃ vivaritvā dassento āha 『『devalokapaṭisandhipaṭilābhāya saṃvattatī』』ti. Assāti abhivādanādisāmīcikammassa. Mātukucchismiṃpaṭisandhiggahaṇe dosaṃ dassentoti mātito aparisuddhabhāvaṃ dassento, akkositukāmassa dāsiyā puttoti dāsikucchimhi nibbattabhāve dosaṃ dassetvā akkosanaṃ viya bhagavato mātukucchismiṃ paṭisandhiggahaṇe dosaṃ dassetvā akkosantopi evamāhāti adhippāyo. Gabbhatoti devalokappaṭisandhito. Tenevāha 『『abhabbo devalokūpapattiṃ pāpuṇitunti adhippāyo』』ti. 『『Hīno vā gabbho assāti apagabbho』』ti imassa viggahassa ekena pariyāyena adhippāyaṃ dassento āha 『『devalokagabbhaparibāhirattā āyatiṃ hīnagabbhapaṭilābhabhāgī』』ti. Iti-saddo hetuattho. Yasmā āyatimpi hīnagabbhapaṭilābhabhāgī, tasmā hīno vā gabbho assāti apagabbhoti adhippāyo. Puna tasseva viggahassa 『『kodhavasena…pe… dassento』』ti heṭṭhā vuttanayassa anurūpaṃ katvā adhippāyaṃ dassento āha 『『hīno vāssa mātukucchismiṃ gabbhavāso ahosīti adhippāyo』』ti. Gabbha-saddo atthi mātukucchipariyāyo 『『gabbhe vasati māṇavo』』tiādīsu (jā. 1.

我來為您直譯這段巴利文： (1.4)一樣。"與二不善心相應"即與憂俱心二相應。因癡共一切不善故說"一切不善生"。"其餘"即有身見等。 "厭惡認為"即我高生美容有慧,如何應對他人作敬禮等而似厭惡,或我認為厭惡。厭惡不善法故也厭惡具足彼等,故說"對不善法具足厭惡"。"具足"即此同義詞進入、具足。"喜裝飾"即裝飾自性,義為裝飾習性。"可厭"即厭惡習性。 "世間長上業"即世間長上者應作業,或世間認為最上之業。"此中"即於此二義分別中。以詞說義為詞義,即說為語義。"應調伏"此中調伏為調伏,義為降伏。故說"義為應降伏"。難道于先說二義分別中在自義和應義由語法見接尾詞,但于"為調伏說法"此義不見。故如何此處接尾詞,說"因接尾詞說多樣"。此中多樣性應由世間標準知。如是依世間於何義用接尾詞,于彼彼義接尾詞說由世間成就故接尾詞說多樣,故如說"勿作聲"者稱為"勿聲者",如是為調伏說法者稱為調伏者,此為意趣。 "可憐人"即因缺功德為貧苦人。"不觀察語詞"即如帝沙達多等詞中"此義此名接詞"如是不作語詞觀察,即說依非派生詞基。 說"得天界胎"后,除地居天余天無入胎故,此處胎得應知僅結生,顯示已說義說"導向得天界結生"。"此"即敬禮等恭敬業。"顯示母胎結生過失"即顯示母方不清凈,如欲罵者顯示婢生胎過失而罵,如是顯示世尊母胎結生過失而罵而如是說。"從胎"即從天界結生。故說"意為不能得生天界"。"若胎卑劣故無胎"此分析以一方式顯示意趣說"因排除天界胎故當得未來卑劣胎"。此字義為因。因未來也當得卑劣胎,故胎卑劣故無胎,此為意趣。複次顯示彼分析"以忿..."等如前說方式隨順意趣說"意為他母胎住胎卑劣"。胎字有母胎同義如"童子住胎"等(本生1.

15.363) viya. Atthi mātukucchismiṃ nibbattasattapariyāyo 『『antamaso gabbhapātanaṃ upādāyā』』tiādīsu (mahāva. 129) viya. Tattha mātukucchipariyāyaṃ gahetvā atthaṃ dassento āha 『『anāgate gabbhaseyyā』』ti. Gabbhe seyyā gabbhaseyyā. Anuttarena maggenāti aggamaggena. Kammakilesānaṃ maggena vihatattā āha 『『vihatakāraṇattā』』ti. Itarā tissopīti aṇḍajasaṃsedajaopapātikā. Ettha ca yadipi 『『apagabbho』』ti imassa anurūpato gabbhaseyyā eva vattabbā, pasaṅgato pana labbhamānaṃ sabbampi vattuṃ vaṭṭatīti punabbhavābhinibbattipi vuttāti veditabbā.

Idāni sattapariyāyassa gabbha-saddassa vasena viggahanānattaṃ dassento āha 『『apicā』』tiādi. Imasmiṃ pana vikappe gabbhaseyyā punabbhavābhinibbattīti ubhayampi gabbhaseyyavaseneva vuttantipi vadanti. Nanu ca 『『āyatiṃ gabbhaseyyā pahīnā』』ti vuttattā gabbhassa seyyā eva pahīnā, na pana gabbhoti āpajjatīti āha 『『yathā cā』』tiādi. Atha 『『abhinibbattī』』ti ettakameva avatvā punabbhavaggahaṇaṃ kimatthanti āha 『『abhinibbatti ca nāmā』』tiādi. Apunabbhavabhūtāti khaṇe khaṇe uppajjamānānaṃ dhammānaṃ abhinibbatti.

Dhammadhātunti ettha dhamme anavasese dhāreti yāthāvato upadhāretīti dhammadhātu, dhammānaṃ yathāsabhāvato avabujjhanasabhāvo, sabbaññutaññāṇassetaṃ adhivacanaṃ. Paṭivijjhitvāti sacchikatvā, paṭilabhitvāti attho, paṭilābhahetūti vuttaṃ hoti. Desanāvilāsappatto hotīti rucivasena parivattetvā dassetuṃ samatthatā desanāvilāso, taṃ patto adhigatoti attho. Karuṇāvipphāranti sabbasattesu mahākaruṇāya pharaṇaṃ. Tādilakkhaṇameva puna upamāya vibhāvetvā dassento āha 『『pathavīsamacittata』』nti. Yathā pathavī suciasucinikkhepacchedanabhedanādīsu na vikampati, anurodhavirodhaṃ na pāpuṇāti, evaṃ iṭṭhāniṭṭhesu lābhālābhādīsu anurodhavirodhappahānato avikampitacittatāya pathavīsamacittatanti attho. Akuppadhammatanti ettha akuppadhammo nāma phalasamāpattīti keci vadanti. 『『Paresu pana akkosantesupi attano pathavīsamacittatāya akuppanasabhāvatanti evamettha attho gahetabbo』』ti amhākaṃ khanti. Jarāya anusaṭanti jarāya paliveṭhitaṃ. Brāhmaṇassa vuddhatāya āsannavuttimaraṇanti sambhāvanavasena 『『ajja maritvā』』tiādi vuttaṃ. 『『Mahantena kho pana ussāhenā』』ti sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī』』ti evaṃ sañjātamahussāhena. Appaṭisamaṃ purejātabhāvanti anaññasādhāraṇaṃ purejātabhāvaṃ. Natthi etassa paṭisamoti appaṭisamo, purejātabhāvo.

Pakkhe vidhunantāti patte cālentā. Nikkhamantānanti niddhāraṇe sāmivacanaṃ, nikkhantesūti attho.

我來為您直譯這段巴利文： (15.363)一樣。有母胎生有情同義如"乃至引致墮胎"等(大品129)一樣。此中取母胎同義顯示義說"未來胎臥"。胎中臥為胎臥。"以無上道"即以最上道。因業煩惱被道破壞故說"因已破壞因"。"其餘三"即卵生、濕生、化生。此中雖然"無胎"此義相應應只說胎臥,但由關連得到一切也可說,應知也說再有生起。 今顯示有情同義的胎字依分析多種說"又"等。但在此分別胎臥再有生起二者都依胎臥說,也有如是說。難道因說"未來胎臥已斷"故胎的臥處已斷,但胎非已斷耶,說"如"等。為何不僅說"生起"而取再有,說"名為生起"等。"非再有"即每剎那生起諸法的生起。 "法界"此中持一切法如實確定為法界,了知諸法如自性自性,此為一切智智的同義語。"通達"即作證,義為獲得,即說因獲得。"得說教莊嚴"即依愛好轉說能力為說教莊嚴,義為已證得彼。"悲遍滿"即以大悲遍滿一切有情。再以譬喻顯示如如相說"地平心"。如地于凈不凈放置切割破壞等不動搖,不得隨順違逆,如是于可意不可意得失等因斷隨順違逆故以不動搖心為地平心,此為義。"不動法"此中有說不動法即果定。"於他罵時由自地平心性為不動自性,如是此中應取義"為我們所許。"被老蔓延"即被老纏繞。由婆羅門老年故死近,隨預期說"今日死"等。"以大精進"即"見如是阿羅漢實善"如是已生大精進。"無等先生性"即無他共先生性。無此等為無等,先生性。 "震翅"即動翅。"出"為分攝屬格,義為已出。

So jeṭṭho iti assa vacanīyoti yo paṭhamataraṃ aṇḍakosato nikkhanto kukkuṭapotako, so jeṭṭhoti vacanīyo assa, bhaveyyāti attho. Sampaṭipādentoti saṃsandento. Tibhūmapariyāpannāpi sattā avijjākosassa anto paviṭṭhā tattha tattha appahīnāya avijjāya veṭhitattāti āha 『『avijjākosassa anto paviṭṭhesu sattesū』』ti aṇḍakosanti bījakapālaṃ. Lokasannivāseti lokoyeva saṅgamma samāgamma nivāsanaṭṭhena lokasannivāso, sattanikāyo. Sammāsambodhinti ettha sammāti aviparītattho, saṃ-saddo sāmanti imamatthaṃ dīpeti. Tasmā sammā aviparītenākārena sayameva cattāri saccāni bujjhati paṭivijjhatīti sammāsambodhīti maggo vuccati. Tenāha 『『sammā sāmañca bodhi』』nti, sammā sayameva ca bujjhanakanti attho. Sammāti vā pasatthavacano, saṃ-saddo sundaravacanoti āha 『『atha vā pasatthaṃ sundarañca bodhi』』nti.

Asabbaguṇadāyakattāti sabbaguṇānaṃ adāyakattā. Sabbaguṇe na dadātīti hi asabbaguṇadāyako, asamatthasamāsoyaṃ gamakattā yathā 『『asūriyapassāni mukhānī』』ti. Tisso vijjāti upanissayavato saheva arahattaphalena tisso vijjā deti. Nanu cettha tīsu vijjāsu āsavakkhayañāṇassa maggapariyāpannattā kathametaṃ yujjati 『『maggo tisso vijjā detī』』ti? Nāyaṃ doso. Satipi āsavakkhayañāṇassa maggapariyāpannabhāve aṭṭhaṅgike magge sati maggañāṇena saddhiṃ tisso vijjā paripuṇṇā hontīti 『『maggo tisso vijjā detī』』ti vuccati. Cha abhiññāti etthāpi eseva nayo. Sāvakapāramiñāṇanti aggasāvakehi paṭilabhitabbameva lokiyalokuttarañāṇaṃ. Paccekabodhiñāṇanti etthāpi imināva nayena attho veditabbo. Abbhaññāsinti jāniṃ. Jānanañca na anussavādivasenāti āha 『『paṭivijjhi』』nti, paccakkhamakāsinti attho. Paṭivedhopi na dūre ṭhitassa lakkhaṇappaṭivedho viyāti āha 『『pattomhī』』ti, pāpuṇinti attho. Pāpuṇanañca na sayaṃ gantvāti āha 『『adhigatomhī』』ti, santāne uppādanavasena paṭilabhinti attho.

我來為您直譯這段巴利文： "他長者如是應說"即最先從卵殼出的小雞,他應說為長者,當如是為義。"使相符"即使相應。三界所攝諸有情入于無明殼內,因彼彼未斷無明纏繞故說"于入無明殼內諸有情"。"卵殼"即種子外殼。"世間住所"即世間以共聚集住所義為世間住所,即有情群。"正等覺"此中"正"為無顛倒義,"等"字顯示"自己"此義。故以正即無顛倒方式自己覺悟通達四諦稱為正等覺道。故說"正及自己覺",義為正確自己覺悟。或"正"為讚歎語,"等"字為善妙語故說"又或讚歎善妙覺"。 "非一切功德施與性"即非一切功德施與性。因不施一切功德故為非一切功德施與者,此為不完全複合詞如"非見日之面"。"三明"即有資糧者與阿羅漢果同時給予三明。難道此中三明中漏盡智屬道攝故,如何適合"道給予三明"?此非過失。雖漏盡智屬道攝,八支道存在時與道智一起三明圓滿故說"道給予三明"。"六神通"此中也是此理。"聲聞波羅蜜智"即上首聲聞應得世間出世間智。"辟支菩提智"此中也應以此理知義。"已知"即已了知。了知非依聞說等故說"通達",義為作現證。通達非如遠處相通達故說"已得",義為已達。達非自去故說"已證",義為依相續生起而獲得。

Opammasampaṭipādananti opammatthassa upameyyena sammadeva paṭipādanaṃ. Atthenāti upameyyatthena. Yathā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ kukkuṭacchāpakānaṃ aṇḍakosato nikkhamanassa mūlakāraṇaṃ, evaṃ bodhisattabhūtassa bhagavato tividhānupassanākaraṇaṃ avijjaṇḍakosato nikkhamanassa mūlakāraṇanti āha 『『yathā hi tassā kukkuṭiyā…pe… tividhānupassanākaraṇa』』nti. 『『Santāne』』ti vuttattā aṇḍasadisatā santānassa, bahi nikkhantakukkuṭacchāpakasadisatā buddhaguṇānaṃ, buddhaguṇāti ca atthato buddhoyeva 『『tathāgatassa kho etaṃ, vāseṭṭha, adhivacanaṃ dhammakāyo itipī』』ti vacanato. Avijjaṇḍakosassa tanubhāvoti balavavipassanāvasena avijjaṇḍakosassa tanubhāvo, paṭicchādanasāmaññena ca avijjāya aṇḍakosasadisatā. Mudubhūtassapi kharabhāvāpatti hotīti tannivattanatthaṃ 『『thaddhakharabhāvo』』ti vuttaṃ. Tikkhakharavippasannasūrabhāvoti ettha pariggayhamānesu saṅkhāresu vipassanāñāṇassa samādhindriyavasena sukhānuppaveso tikkhatā, anupavisitvāpi satindriyavasena anatikkamanato akuṇṭhatā kharabhāvo. Tikkhopi hi ekacco saro lakkhaṃ patvā kuṇṭho hoti, na tathā idaṃ. Satipi kharabhāve sukhumappavattivasena kilesasamudācārasaṅkhobharahitatāya saddhindriyavasena pasannabhāvo, satipi pasannabhāve antarā anosakkitvā kilesapaccatthikānaṃ suṭṭhu abhibhavanato vīriyindriyavasena sūrabhāvo veditabbo. Evamimehi pakārehi saṅkhārupekkhāñāṇameva gahitanti daṭṭhabbaṃ. Vipassanāñāṇassa pariṇāmakāloti vipassanāya vuṭṭhānagāminibhāvāpatti. Tadā ca sā maggañāṇagabbhaṃ dhārentī viya hotīti āha 『『gabbhaggahaṇakālo』』ti. Gabbhaṃ gaṇhāpetvāti saṅkhārupekkhāya anantaraṃ sikhāppattaanulomavipassanāvasena maggavijāyanatthaṃ gabbhaṃ gaṇhāpetvā. Abhiññāpakkheti lokiyābhiññāpakkhe. Lokuttarābhiññā hi avijjaṇḍakosaṃ padālitā. Potthakesu pana katthaci 『『chābhiññāpakkhe』』ti likhanti, so apāṭhoti veditabbo.

Jeṭṭho seṭṭhoti vuddhatamattā jeṭṭho, sabbaguṇehi uttamattā pasatthatamoti seṭṭho.

Idāni 『『āraddhaṃ kho pana me, brāhmaṇa, vīriya』』ntiādikāya desanāya anusandhiṃ dassento āha 『『evaṃ bhagavā』』tiādi. Tattha pubbabhāgato pabhutīti bhāvanāya pubbabhāgīyavīriyārambhādito paṭṭhāya. Muṭṭhassatināti vinaṭṭhassatinā, sativirahitenāti attho. Sāraddhakāyenāti sadarathakāyena. Bodhimaṇḍeti bodhisaṅkhātassa ñāṇassa maṇḍabhāvappatte ṭhāne. Bodhīti hi paññā vuccati. Sā ettha maṇḍā pasannā jātāti so padeso 『『bodhimaṇḍo』』ti paññāto. Paggahitanti ārambhaṃ sithilaṃ akatvā daḷhaparakkamasaṅkhātussahanabhāvena gahitaṃ. Tenāha 『『asithilappavattita』』nti. Asallīnanti asaṅkucitaṃ kosajjavasena saṅkocaṃ anāpannaṃ. Upaṭṭhitāti ogāhanasaṅkhātena apilāpanabhāvena ārammaṇaṃ upagantvā ṭhitā. Tenāha 『『ārammaṇābhimukhībhāvenā』』ti. Sammosassa viddhaṃsanavasena pavattiyā na sammuṭṭhāti asammuṭṭhā. Kiñcāpi cittappassaddhivasena cittameva passaddhaṃ, kāyappassaddhivaseneva ca kāyo passaddho hoti , tathāpi yasmā kāyappassaddhi uppajjamānā cittappassaddhiyā saheva uppajjati, na vinā, tasmā vuttaṃ 『『kāyacittappassaddhivasenā』』ti. Kāyappassaddhiyā ubhayesampi kāyānaṃ passambhanāvahattā vuttaṃ 『『rūpakāyopi passaddhoyeva hotī』』ti.

我來為您直譯這段巴利文： "譬喻相符"即譬喻義與所譬完全相應。"以義"即以所譬義。如母雞對卵作三種行為是小雞從卵殼出的根本因,如是菩薩位世尊作三種觀察是從無明殼出的根本因,故說"如彼母雞...三種觀察作"。因說"相續"故相續如卵,已出外小雞如佛功德,佛功德即實義為佛,如說"婆悉吒,如來有此法身等名"。"無明殼薄"即依強觀慧無明殼變薄,以遮蔽共性無明如卵殼。雖柔軟也成堅硬故為遮此說"堅硬"。"銳利堅硬清凈勇猛"此中於所觀察諸行由定根令觀慧樂入為銳利,入後由念根不超過故不鈍為堅硬。因銳利箭有時中的后鈍,此則不然。雖堅硬由細行故無煩惱現行動搖由信根清凈,雖清凈中間不退由善勝煩惱敵對由精進根應知勇猛。應見如是以此諸相唯取行舍智。"觀慧成熟時"即觀成引導出起。爾時彼似持道智胎故說"持胎時"。"使受胎"即由行舍之後最高順觀以生道故使受胎。"神通分"即世間神通分。因出世間神通已破無明殼。但在部分經本寫"六神通分",應知彼非正文。 "長者上者"即因最長為長者,一切功德最上故為最讚歎為上者。 今顯示"婆羅門,我精進已發起"等說教的聯繫說"如是世尊"等。此中"從前分起"即從修習前分精進發起等起。"失念"即壞念,義為離念。"身熱惱"即身有熱惱。"菩提場"即菩提所謂智成就場處。因菩提謂慧。彼於此清凈生故彼處稱為"菩提場"。"發起"即精勤不鬆弛以堅強奮進所謂策勵性而取。故說"非鬆弛轉起"。"不退縮"即不萎縮不因懈怠而得萎縮。"現起"即以潛入所謂不漂失性趣近所緣而住。故說"以向所緣"。以破壞忘失方式轉起故不忘失為不忘失。雖由心輕安故唯心輕安,由身輕安故唯身輕安,然而因身輕安生時必與心輕安俱生,不離,故說"由身心輕安"。因身輕安導致二身輕安故說"色身也輕安"。

So ca khoti so ca kho kāyo. Vigatadarathoti vigatakilesadaratho. Nāmakāye hi vigatadarathe rūpakāyopi vūpasantadarathapariḷāho hoti. Sammā āhitanti nānārammaṇesu vidhāvanasaṅkhātaṃ vikkhepaṃ vicchinditvā ekasmiṃyeva ārammaṇe avikkhittabhāvāpādanena sammadeva āhitaṃ ṭhapitaṃ. Tenāha 『『suṭṭhu ṭhapita』』ntiādi. Cittassa anekaggabhāvo vikkhepavasena cañcalatā, sā sati ekaggatāya na hotīti āha 『『ekaggaṃ acalaṃ nipphandana』』nti. Ettāvatāti 『『āraddhaṃ kho panā』』tiādinā vīriyasatipassaddhisamādhīnaṃ kiccasiddhidassanena. Nanu ca saddhāpaññānampi kiccasiddhi jhānassa pubbabhāgappaṭipadāya icchitabbāti? Saccaṃ, sā pana nānantarikabhāvena avuttasiddhāti na gahitā. Asati hi saddhāya vīriyārambhādīnaṃ asambhavoyeva, paññāpariggahe ca nesaṃ asati ñāyārambhādibhāvo na siyā, tathā asallīnāsammosatādayo vīriyādīnanti asallīnatādiggahaṇenevettha paññākiccasiddhi gahitāti daṭṭhabbaṃ. Jhānabhāvanāyaṃ vā samādhikiccaṃ adhikaṃ icchitabbanti dassetuṃ samādhipariyosānāva jhānassa pubbabhāgappaṭipadā kathitāti daṭṭhabbaṃ.

Atītabhave khandhā tappaṭibaddhāni nāmagottāni ca sabbaṃ pubbenivāsaṃtveva gahitanti āha 『『kiṃ viditaṃ karoti? Pubbenivāsa』』nti. Moho paṭicchādakaṭṭhena tamo viya tamoti āha 『『sveva moho』』ti. Obhāsakaraṇaṭṭhenāti kātabbato karaṇaṃ. Obhāsova karaṇaṃ obhāsakaraṇaṃ. Attano paccayehi obhāsabhāvena nibbattetabbaṭṭhenāti attho. Sesaṃ pasaṃsāvacananti paṭipakkhavidhamanapavattivisesānaṃ bodhanato vuttaṃ. Avijjā vihatāti etena vijānanaṭṭhena vijjāti ayampi attho dīpitoti daṭṭhabbaṃ. 『『Kasmā? Yasmā vijjā uppannā』』ti etena vijjāpaṭipakkhā avijjā. Paṭipakkhatā cassā pahātabbabhāvena vijjāya ca pahāyakabhāvenāti dasseti. Esa nayo itarasmimpi padadvayeti iminā 『『tamo vihato vinaṭṭho. Kasmā? Yasmā āloko uppanno』』ti imamatthaṃ atidisati. Kilesānaṃ ātāpanaparitāpanaṭṭhena vīriyaṃ ātāpoti āha 『『vīriyātāpena ātāpino』』ti, vīriyavatoti attho. Pesitattassāti yathādhippetatthasiddhiṃ pati vissaṭṭhacittassa. Yathā appamattassa ātāpino pahitattassa viharatoti aññassapi kassaci mādisassāti adhippāyo. Padhānānuyogassāti sammappadhānamanuyuttassa.

Paccavekkhaṇañāṇapariggahitanti na paṭhamadutiyañāṇadvayādhigamaṃ viya kevalanti adhippāyo. Dassentoti nigamanavasena dassento. Sarūpato hi pubbe dassitamevāti.

我來為您直譯這段巴利文： "彼身"即彼身。"離熱惱"即離煩惱熱惱。因名身離熱惱,色身也成為息滅熱惱苦惱。"正安住"即斷除于種種所緣奔馳所謂散亂,以令不散亂狀態於一所緣正善安住建立。故說"善立"等。心非一境性以散亂方式動搖,有一境性則無此故說"一境無動無震"。"如是"即由"已發起"等顯示精進念輕安定的作用成就。難道信慧的作用成就於禪那前分行道不也應求?誠然,但彼由無間性不說而成就故不取。因無信則精進發起等必不生起,若無慧攝受則彼等不成如理髮起等,如是不退失不忘失等是精進等故應見此中以不退失等攝故取慧作用成就。或於禪修中應求定作用更多故應見說定終結的禪那前分行道。 過去世蘊及系屬彼名姓一切唯取為宿住故說"作何已知?宿住"。癡以遮蔽義如暗為暗故說"彼即癡"。"以作光明義"即由應作為作。光明即作為光明作。義為以自因緣應生為光明性。"余為讚歎語"因顯示破壞對方轉起差別故說。"無明已破"以此應見也顯示以了知義為明此義。"何故?因明生"以此無明與明對立。顯示彼對立性以應斷性及明以能斷性。"如是于其他二詞"以此指示"暗已破已滅。何故?因光生"此義。以燒惱煩惱熱惱義精進為熱故說"以精進熱有熱",義為有精進。"遣心"即對所欲義成就放舍心。如"住不放逸有熱遣心"任何其他如我者,此為意趣。"從事努力"即從事正勤。 "觀察智攝受"即意為非如證得第一第二智那樣僅是。"顯示"即以結論方式顯示。因先已從自相顯示。

Tikkhattuṃ jātoti iminā pana idaṃ dasseti – 『『ahaṃ, brāhmaṇa, paṭhamavijjāya jātoyeva purejātassa sahajātassa vā abhāvato sabbesaṃ vuddho mahallako, kimaṅgaṃ pana tīhi vijjāhi tikkhattuṃ jāto』』ti. Pubbenivāsañāṇena atītaṃsañāṇanti atītārammaṇasabhāgatāya tabbhāvibhāvato ca pubbenivāsañāṇena atītaṃsañāṇaṃ pakāsetvāti yojetabbaṃ. Tattha atītaṃsañāṇanti atītakkhandhāyatanadhātusaṅkhāte atīte koṭṭhāse appaṭihatañāṇaṃ. Dibbacakkhuñāṇassa paccuppannārammaṇattā yathākammūpagañāṇassa anāgataṃsañāṇassa ca dibbacakkhuvaseneva ijjhanato dibbacakkhuno paribhaṇḍañāṇattā dibbacakkhumhiyeva ca ṭhitassa cetopariyañāṇasiddhito vuttaṃ 『『dibbacakkhunā paccuppannānāgataṃsañāṇa』』nti. Tattha dibbacakkhunāti saparibhaṇḍena dibbacakkhuñāṇena. Paccuppannaṃso ca anāgataṃso ca paccuppannānāgataṃsaṃ, tattha ñāṇaṃ paccuppannānāgataṃsañāṇaṃ. Āsavakkhayañāṇādhigameneva sabbaññutaññāṇassa viya sesāsādhāraṇachañāṇadasabalañāṇaāveṇikabuddhadhammādīnampi anaññasādhāraṇānaṃ buddhaguṇānaṃ ijjhanato vuttaṃ 『『āsavakkhayena sakalalokiyalokuttaraguṇa』』nti. Tenāha 『『sabbepi sabbaññuguṇe pakāsetvā』』ti.

Pītivipphāraparipuṇṇagattacittoti pītipharaṇena paripuṇṇakāyacitto. Aññāṇanti aññāṇassāti attho. Dhi-saddayogato hi sāmiatthe etaṃ upayogavacanaṃ. Sesamettha suviññeyyameva.

Verañjasuttavaṇṇanā niṭṭhitā.

1. Sīhasuttavaṇṇanā

2. Dutiye santhāgāraṃ (ma. ni. aṭṭha. 1.22; saṃ. ni. aṭṭha. 3.

我來為您直譯這段巴利文： "三次生"以此顯示此 - "婆羅門,我以第一明而生,因無先生或俱生故是一切中長者老者,何況以三明三次生"。"以宿住智為過去分智"由過去所緣相同性及成為彼故,應結合爲以宿住智顯示過去分智。此中"過去分智"即於過去蘊處界所稱過去分無礙智。因天眼智緣現在,隨業趣智及未來分智依天眼成就,因天眼的眷屬智性,及依止天眼即成就他心智故說"以天眼現在未來分智"。此中"以天眼"即以具眷屬天眼智。現在分及未來分為現在未來分,于彼智為現在未來分智。由證得漏盡智即如一切智智般成就其餘不共六智、十力智、不共佛法等無他共佛功德故說"以漏盡一切世間出世間功德"。故說"顯示一切一切智功德"。 "喜遍滿充滿身心"即以喜遍滿充滿身心。"無知"即無知之義。因結合嘆詞故此對格是屬格義。此中余易知。 毗蘭若經註釋竟。 獅子經註釋 第二集會堂(中部註釋1.22;相應部註釋3.;

nāma ekā mahāsālāva. Uyyogakālādīsu hi rājāno tattha ṭhatvā 『『ettakā purato gacchantu, ettakā pacchā』』tiādinā tattha nisīditvā santhaṃ karonti, mariyādaṃ bandhanti, tasmā taṃ ṭhānaṃ 『『santhāgāra』』nti vuccati. Uyyogaṭṭhānato ca āgantvā yāva gehe gomayaparibhaṇḍādivasena paṭijagganaṃ karonti, tāva ekaṃ dve divase te rājāno tattha santhambhantītipi santhāgāraṃ. Tesaṃ rājūnaṃ saha atthānusāsanaṃ agārantipi santhāgāraṃ. Gaṇarājāno hi te, tasmā uppannaṃ kiccaṃ ekassa vasena na sijjhati, sabbesaṃ chando laddhuṃ vaṭṭati, tasmā sabbe tattha sannipatitvā anusāsanti. Tena vuttaṃ 『『saha atthānusāsanaṃ agāra』』nti. Yasmā vā tattha sannipatitvā 『『imasmiṃ kāle kasituṃ vaṭṭati, imasmiṃ kāle vapitu』』ntiādinā nayena gharāvāsakiccāni sammantayanti, tasmā chiddāvachiddaṃ gharāvāsaṃ santharantītipi santhāgāraṃ.

Puttadāradhanādiupakaraṇapariccāgo pāramiyo. Attano aṅgapariccāgo upapāramiyo. Attanova jīvitapariccāgo paramatthapāramiyo. Ñātīnaṃ atthacariyā ñātatthacariyā. Lokassa atthacariyā lokatthacariyā. Kammassakatañāṇavasena anavajjakammāyatanasippāyatanavijjāṭṭhānaparicayavasena khandhāyatanādiparicayavasena lakkhaṇattayatīraṇavasena ca ñāṇacāro buddhacariyā. Aṅganayanadhanarajjaputtadāraparijjāgavasena pañca mahāpariccāge pariccajantena. Satipi mahāpariccāgānaṃ dānapāramibhāve pariccāgavisesasabhāvadassanatthañceva sudukkarabhāvadassanatthañca pañcamahāpariccāgānaṃ visuṃ gahaṇaṃ, tatoyeva ca aṅgapariccāgato visuṃ nayanapariccāgaggahaṇaṃ. Pariccāgabhāvasāmaññepi dhanarajjapariccāgato puttadārapariccāgaggahaṇañca visuṃ kataṃ. Pabbajjāva saṅkhepo.

Sattasu anupassanāsūti aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imāsu sattasu anupassanāsu.

Anuviccakāranti aveccakaraṇaṃ. Dvīhi kāraṇehi aniyyānikasāsane ṭhitā attano sāvakattaṃ upagate paggaṇhanti, tāni dassetuṃ 『『kasmā』』tiādi vuttaṃ.

Anupubbiṃ kathanti (dī. ni. ṭī.

我明白您需要一個直譯版本的巴利文翻譯。我會按照您的要求，直譯成簡體中文，保持完整性，不做省略或意譯。以下是翻譯： 即是一座大會堂。因為在出征等時期，諸王站在那裡，說"讓這些人向前走，讓那些人在後"等等，坐在那裡商議，劃定界限，因此那個地方被稱為"集會堂"。從出征地點返回后，在家中用牛糞塗地等方式整理之前，那些國王在那裡會商一兩天，所以也叫集會堂。與這些國王一起議事的建築也叫集會堂。因為他們是共和國的國王，所以發生的事務不能由一人決定，應當得到所有人的同意，因此所有人在那裡集會議事。故而說"共同議事之堂"。或因為他們在那裡集會，以"這個時候適合耕種，這個時候適合播種"等方式商議家居事務，因此鋪陳家居生活的種種事務，所以叫集會堂。 捨棄兒子、妻子、財產等資具是波羅蜜。捨棄自己的肢體是隨波羅蜜。捨棄自己的生命是最上波羅蜜。對親屬的利行是親屬利行。對世間的利行是世間利行。以業自作智為基礎，通過無過失的工藝處所和明處的修習，通過蘊處等的修習，以及通過三相的觀察而行智是佛行。以捨棄肢體、眼睛、財產、王位、兒子、妻子的方式行五大舍離。雖然大舍離本身就具有佈施波羅蜜的性質，但爲了顯示舍離的特殊性質和極難行持的本質，所以單獨提出五大舍離，因此也將捨棄眼睛與捨棄肢體分開來說。雖然都屬於舍離的性質，但將捨棄兒子妻子與捨棄財產王位分開來說。出家即是簡略義。 在七種隨觀中：即無常隨觀、苦隨觀、無我隨觀、厭離隨觀、離欲隨觀、滅隨觀、舍遣隨觀，這七種隨觀中。 擇而後行是審慎而為。以兩種原因，安住于非出離教法者攝受自己的弟子，為顯示這些而說"為什麼"等。 次第說（長部註釋

2.75-76) anupubbaṃ kathetabbakathaṃ. Kā pana sāti? Dānādikathā. Tattha dānakathā tāva pacurajanesupi pavattiyā sabbasattasādhāraṇattā sukarattā sīle patiṭṭhānassa upāyabhāvato ca ādito kathitā. Pariccāgasīlo hi puggalo pariggahavatthūsu nissaṅgabhāvato sukheneva sīlāni samādiyati, tattha ca suppatiṭṭhito hoti. Sīlena dāyakappaṭiggāhakavisuddhito parānuggahaṃ vatvā parapīḷānivattivacanato kiriyādhammaṃ vatvā akiriyādhammavacanato, bhogasampattihetuṃ vatvā bhavasampattihetuvacanato ca dānakathānantaraṃ sīlakathā kathitā. 『『Tañca sīlaṃ vaṭṭanissitaṃ, ayaṃ bhavasampatti tassa phala』』nti dassanatthaṃ. 『『Imehi ca dānasīlamayehi paṇītapaṇītatarādibhedabhinnehi puññakiriyavatthūhi etā cātumahārājikādīsu paṇītapaṇītatarādibhedabhinnā aparimeyyā dibbabhogasampattiyo laddhabbā』』ti dassanatthaṃ tadanantaraṃ saggakathā. 『『Svāyaṃ saggo rāgādīhi upakkiliṭṭho, sabbathānupakkiliṭṭho ariyamaggo』』ti dassanatthaṃ saggānantaraṃ maggo, maggañca kathentena tadadhigamūpāyasandassanatthaṃ saggapariyāpannāpi pageva itare sabbepi kāmā nāma bahvādīnavā aniccā addhuvā vipariṇāmadhammāti kāmānaṃ ādīnavo. 『『Hīnā gammā pothujjanikā anariyā anatthasaṃhitā』』ti tesaṃ okāro lāmakabhāvo. Sabbepi bhavā kilesānaṃ vatthubhūtāti tattha saṃkileso. Sabbaso saṃkilesavippamuttaṃ nibbānanti nekkhamme ānisaṃso ca kathetabboti ayamattho maggantīti ettha iti-saddena ādi-atthena dīpitoti veditabbaṃ.

Sukhānaṃ nidānanti diṭṭhadhammikānaṃ samparāyikānaṃ nibbānupasaṃhitānañcāti sabbesampi sukhānaṃ kāraṇaṃ. Yañhi kiñci loke bhogasukhaṃ nāma, taṃ sabbaṃ dānādhīnanti pākaṭoyamattho. Yaṃ pana jhānavipassanāmaggaphalanibbānappaṭisaṃyuttaṃ sukhaṃ, tassapi dānaṃ upanissayapaccayo hotiyeva . Sampattīnaṃ mūlanti yā imā loke padesarajjasirissariyasattaratanasamujjalacakkavattisampadāti evaṃpabhedā mānusikā sampattiyo, yā ca cātumahārājikādigatā dibbasampattiyo, yā vā panaññāpi sampattiyo , tāsaṃ sabbāsaṃ idaṃ mūlakāraṇaṃ. Bhogānanti bhuñjitabbaṭṭhena 『『bhogo』』ti laddhanāmānaṃ piyamanāpiyarūpādīnaṃ tannissayānaṃ vā upabhogasukhānaṃ patiṭṭhā niccalādhiṭṭhānatāya. Visamagatassāti byasanappattassa. Tāṇanti rakkhā, tato paripālanato. Leṇanti byasanehi paripātiyamānassa olīyanappadeso. Gatīti gantabbaṭṭhānaṃ. Parāyaṇanti paṭisaraṇaṃ. Avassayoti vinipatituṃ adento nissayo. Ārammaṇanti olubbhārammaṇaṃ.

我會按照您的要求直譯這段巴利文。以下是翻譯： 2.75-76 應當次第宣說之法。什麼是這些法呢？即是佈施等法。其中，首先說佈施法，是因為它在眾多人中流行，是一切眾生共有，容易實行，且是確立戒行的方便。因為樂於舍施的人，由於對所執物無有執著，所以容易受持諸戒，並能在其中善自安立。由戒能清凈施者與受者，說明利益他人後說明遠離傷害他人，說明作為后說明不作為，說明獲得財富之因后說明獲得有之因，所以在佈施法之後說戒法。爲了顯示"此戒依于輪迴，這個有的成就是它的果報"。爲了顯示"通過這些佈施、持戒等善行，可以獲得四大王天等處種種殊勝的無量天界福樂"，所以其後說天界法。爲了顯示"此天界為貪等所染污，聖道則完全無染"，所以在天界之後說道，而說道時，爲了顯示證得之方便，首先說明欲樂的過患：即使是屬於天界的欲樂，更不用說其他一切欲樂，都有眾多過患，無常、不穩固、變異為性。說明它們的卑劣性質："低劣、粗俗、凡夫所有、非聖、無義相應"。一切有都是煩惱的所依，故說其染污。涅槃則完全解脫染污，故應說出離功德。應知這個含義是由"道"這個詞中的"等"字所表明的。 是諸樂之因：即是現世樂、來世樂和涅槃樂等一切樂的因。世間一切財富之樂都依賴佈施，這個道理是明顯的。至於與禪定、觀慧、道果、涅槃相應的樂，佈施也確實是它的近依緣。是諸圓滿之根：世間所有地方王位、自在、七寶莊嚴的轉輪王圓滿等各種人間圓滿，以及四大王天等的天界圓滿，或其他任何圓滿，這一切的根本原因都是佈施。諸財富之依：以受用義而得名為"財"的可愛可意色等，或依此而有的受用樂，由於是堅固住立之處而成為依處。對於陷於不平等者：即陷於災難者。保護：即守護，因為從中得到保護。避難所：即遭遇災難時可以藏身之處。趣向：即應去之處。究竟：即歸依。支撐：即不讓墮落的依靠。所緣：即可依止的對象。

Ratanamayasīhāsanasadisanti sabbaratanamayasattaṅgamahāsīhāsanasadisaṃ. Evaṃ hissa mahagghaṃ hutvā sabbaso vinipatituṃ appadānaṭṭho dīpito hoti. Mahāpathavīsadisaṃ gatagataṭṭhāne patiṭṭhānassa labhāpanato. Yathā dubbalassa purisassa ālambanarajju uttiṭṭhato tiṭṭhato ca upatthambho, evaṃ dānaṃ sattānaṃ sampattibhave upapattiyā ṭhitiyā ca paccayoti āha 『『ālambanaṭṭhena ālambanarajjusadisa』』nti. Dukkhanittharaṇaṭṭhenāti duggatidukkhaṭṭhānanittharaṇaṭṭhena. Samassāsanaṭṭhenāti lobhamacchariyādipaṭisattupaddavato samassāsanaṭṭhena. Bhayaparittāṇaṭṭhenāti dāliddiyabhayato paripālanaṭṭhena. Maccheramalādīhīti maccheralobhadosamadaissāmicchādiṭṭhivicikicchādicittamalehi. Anupalittaṭṭhenāti anupakkiliṭṭhatāya. Tesanti maccheramalādīnaṃ. Tesaṃ eva durāsadaṭṭhena. Asantāsanaṭṭhenāti santāsahetuabhāvena. Yo hi dāyako dānapati, so sampatipi na kutoci santasati, pageva āyatiṃ. Balavantaṭṭhenāti mahābalavatāya. Dāyako hi dānapati sampati pakkhabalena balavā hoti, āyatiṃ pana kāyabalādīhipi. Abhimaṅgalasammataṭṭhenāti 『『vaḍḍhikāraṇa』』nti abhisammatabhāvena. Vipattibhavato sampattibhavūpanayanaṃ khemantabhūmisampāpanaṃ.

Idāni mahābodhicariyabhāvenapi dānaguṇaṃ dassetuṃ 『『dānaṃ nāmeta』』ntiādi vuttaṃ. Tattha attānaṃ niyyātentenāti etena 『『dānaphalaṃ sammadeva passantā mahāpurisā attano jīvitampi pariccajanti, tasmā ko nāma viññujātiko bāhire vatthusmiṃ pageva saṅgaṃ kareyyā』』ti ovādaṃ deti. Idāni yā lokiyā lokuttarā ca ukkaṃsagatā sampattiyo, tā sabbā dānatoyeva pavattantīti dassento 『『dānañhī』』tiādimāha. Tattha sakkamārabrahmasampattiyo attahitāya eva, cakkavattisampatti pana attahitāya parahitāya cāti dassetuṃ sā tāsaṃ parato cakkavattisampatti vuttā. Etā lokiyā, imā pana lokuttarāti dassetuṃ 『『sāvakapāramiñāṇa』』ntiādi vuttaṃ. Tāsupi ukkaṭṭhukkaṭṭhatarukkaṭṭhatamataṃ dassetuṃ kamena ñāṇattayaṃ vuttaṃ. Tesaṃ pana dānassa paccayabhāvo heṭṭhā vuttoyeva. Eteneva tassa brahmasampattiyāpi paccayabhāvo dīpitoti veditabbo.

Dānañca nāma dakkhiṇeyyesu hitajjhāsayena pūjanajjhāsayena vā attano santakassa paresaṃ pariccajanaṃ, tasmā dāyako purisapuggalo pare hanti, paresaṃ vā santakaṃ haratīti aṭṭhānametanti āha 『『dānaṃ dento sīlaṃ samādātuṃ sakkotī』』ti. Sīlālaṅkārasadiso alaṅkāro natthi sobhāvisesāvahattā sīlassa. Sīlapupphasadisaṃ pupphaṃ natthīti etthāpi eseva nayo. Sīlagandhasadiso gandho natthīti ettha 『『candanaṃ tagaraṃ vāpī』』tiādikā (dha. pa. 55) gāthā – 『『gandho isīnaṃ ciradikkhitānaṃ, kāyā cuto gacchati mālutenā』』tiādikā (jā. 2.17.55) jātakagāthāyo ca āharitvā vattabbā. Sīlañhi sattānaṃ ābharaṇañceva alaṅkāro ca gandhavilepanañca parassa dassanīyabhāvāvahañca. Tenāha 『『sīlālaṅkārena hī』』tiādi.

Ayaṃ saggo labbhatīti idaṃ majjhimehi āraddhaṃ sīlaṃ sandhāyāha. Tenevāha sakko devarājā –

『『Hīnena brahmacariyena, khattiye upapajjati;

Majjhimena ca devattaṃ, uttamena visujjhatī』』ti. (jā. 1.

我會完整直譯這段巴利文： 如同珍寶獅子座：如同由一切珍寶所造的七支大獅子座。這樣說明它價值高貴且完全不會讓人墮落的意義。如同大地一般，在所到之處都能獲得立足之處。如同虛弱之人站立時需要扶繩作為支撐，佈施也是眾生投生於福樂之有並住立其中的緣，故說"以扶持義如同扶繩"。以度脫苦義：即以度脫惡趣苦處之義。以安慰義：即以安慰對治貪吝等敵對災難之義。以護佑怖畏義：即以保護免除貧窮之怖畏的意義。以離吝垢等：即離開慳吝、貪慾、嗔恨、驕慢、嫉妒、邪見、疑惑等心垢。以無染著義：即無污染性。彼等：即慳吝垢等。以彼等難以接近義。以無驚怖義：即無驚恐之因。因為佈施主、施主現在不因任何事而恐懼，未來更不用說。以有力義：即具大力量。因為佈施主、施主現在以眷屬力而有力，未來則以身力等而有力。以極吉祥義：即被認為是"增長因"的意義。從不幸之有引導至福樂之有，即是達到安穩之地。 現在為顯示佈施功德也是大菩薩行，故說"佈施名為"等。其中"以捨己"，這是教誡說："見到佈施果報的大士們連自己的生命也捨棄，所以有智者對外物更何必執著？"現在為顯示一切世間出世間的殊勝圓滿都由佈施而生，故說"因為佈施"等。其中帝釋、魔王、梵天的圓滿只是爲了自利，而轉輪王的圓滿則是爲了自利和利他，為顯示這點，所以在它們之後說轉輪王圓滿。這些是世間的，而為顯示這些是出世間的，故說"聲聞波羅蜜智"等。為顯示其中最上、更上、最上等，故依次說三種智。佈施是這些的緣已如前說。應知由此也說明它是梵天圓滿的緣。 所謂佈施，即是以利益之意或恭敬之意，將自己所有的施予應供養者，因此施者傷害他人或奪取他人所有是不可能的，故說"行佈施者能受持戒"。沒有裝飾能比得上戒的裝飾，因為戒能帶來特殊的莊嚴。沒有花能比得上戒花，這裡也是相同的道理。沒有香能比得上戒香，這裡應該引用"旃檀多伽羅"等偈頌和"仙人長修習，身香隨風去"等本生經偈。因為戒是眾生的裝飾品、莊嚴、香膏，能使人對他人生起可愛之相。因此說"以戒莊嚴"等。 "得此天界"是說關於中等努力所成就的戒。因此帝釋天王說： "以下等梵行，得生剎帝利； 以中等得天，以最上清凈。"（本生經

8.75);

Iṭṭhoti sukho. Kantoti kamanīyo. Manāpoti manavaḍḍhanako. Taṃ pana tassa iṭṭhādibhāvaṃ dassetuṃ 『『niccamettha kīḷā』』tiādi vuttaṃ.

Dosoti aniccatādinā appassādādinā ca dūsitabhāvo, yato te viññūnaṃ cittaṃ nārādhenti. Atha vā ādīnaṃ vāti pavattatīti ādīnavo, paramakapaṇatā. Tathā ca kāmā yathātathaṃ paccavekkhantānaṃ paccupatiṭṭhanti. Lāmakabhāvoti aseṭṭhehi sevitabbo, seṭṭhehi na sevitabbo nihīnabhāvo. Saṃkilissananti vibādhakatā upatāpakatā ca.

Nekkhammeānisaṃsanti ettha 『『yattakā kāmesu ādīnavā, tappaṭipakkhato tattakā nekkhamme ānisaṃsā. Apica nekkhammaṃ nāmetaṃ asambādhaṃ asaṃkiliṭṭhaṃ, nikkhantaṃ kāmehi, nikkhantaṃ kāmasaññāya, nikkhantaṃ kāmavitakkehi, nikkhantaṃ kāmapariḷāhehi, nikkhantaṃ byāpādasaññāyā』』tiādinā nayena nekkhamme ānisaṃse pakāsesi. Pabbajjāyaṃ jhānādīsu ca guṇe vibhāvesi vaṇṇesi. Kallacittanti kammaniyacittaṃ heṭṭhā pavattitadesanāya assaddhiyādīnaṃ cittadosānaṃ vigatattā upari desanāya bhājanabhāvūpagamena kammakkhamacittaṃ. Aṭṭhakathāyaṃ pana yasmā assaddhiyādayo cittassa rogabhūtā, tadā te vigatā, tasmā āha 『『arogacitta』』nti. Diṭṭhimānādikilesavigamena muducittaṃ. Kāmacchandādivigamena vinīvaraṇacittaṃ. Sammāpaṭipattiyaṃ uḷārapītipāmojjayogena udaggacittaṃ. Tattha saddhāsampattiyā pasannacittaṃ. Yadā bhagavā aññāsīti sambandho. Atha vā kallacittanti kāmacchandavigamena arogacittaṃ. Muducittanti byāpādavigamena mettāvasena akaṭhinacittaṃ. Vinīvaraṇacittanti uddhaccakukkuccavigamena avikkhepato tena apihitacittaṃ. Udaggacittanti thinamiddhavigamena sampaggahitavasena alīnacittaṃ. Pasannacittanti vicikicchāvigamena sammāpaṭipattiyaṃ adhimuttacittanti evamettha sesapadānaṃ attho veditabbo.

我會完整直譯這段巴利文。這是上文的延續，從8.75.開始： 可意：即快樂。可愛：即值得愛樂。稱心：即增長意樂。為顯示它的可意等性質，故說"此中常有遊戲"等。 過患：即以無常等和少味等而有過失的狀態，因此它們不能令智者之心滿意。或者，引向災難即是過患，即極度貧困。如是諸欲在如實觀察時顯現。卑劣性：即非上人所應親近，上人所不應親近的低劣性。染污：即能造成逼迫和熱惱的性質。 出離功德：此中"諸欲有多少過患，出離即有與之相對的功德。而且，此所謂出離是無障礙的、無染污的，出離於諸欲，出離於欲想，出離於欲尋，出離於欲熱惱，出離於嗔恚想"等方式顯示出離功德。他闡明讚歎出家、禪定等功德。調適心：即適業心，因為先前所說法門已經去除了不信等心的過失，而能接受更上的教法，成為堪任作業之心。在義疏中說，因為不信等是心的病態，當時已經去除，所以說"無病心"。以離開邪見、我慢等煩惱而成柔軟心。以離開欲貪等而成無障礙心。因正確修習而有殊勝的喜悅，故成高揚心。其中，以具足信而成凈信心。"當世尊了知"是相連的句子。或者，調適心：即以離開欲貪而成無病心。柔軟心：即以離開嗔恚，以慈心而成不僵硬之心。無障礙心：即以離開掉舉惡作，因無散亂而不為其所覆心。高揚心：即以離開昏沉睡眠，以正持故而成不萎縮心。凈信心：即以離開疑惑而在正確修習中信解之心。如是應知此中其他詞的意義。

Seyyathāpītiādinā upamāvasena sīhassa kilesappahānaṃ ariyamagguppādanañca dasseti. Apagatakāḷakanti vigatakāḷakaṃ. Sammadevāti suṭṭhudeva. Rajananti nīlapītalohitādiraṅgajātaṃ. Paṭiggaṇheyyāti gaṇheyya, pabhassaraṃ bhaveyya. Tasmiṃyeva āsaneti tassaṃyeva nisajjāyaṃ. Etenassa lahuvipassakatā tikkhapaññatā sukhappaṭipadakhippābhiññatā ca dassitā hoti. Virajanti apāyagamanīyarāgarajādīnaṃ vigamena virajaṃ. Anavasesadiṭṭhivicikicchāmalāpagamena vītamalaṃ. Paṭhamamaggavajjhakilesarajābhāvena vā virajaṃ. Pañcavidhadussīlyamalavigamena vītamalaṃ. Tassa uppattiākāradassanatthanti kasmā vuttaṃ? Nanu maggañāṇaṃ asaṅkhatadhammārammaṇanti codanaṃ sandhāyāha 『『tañhī』』tiādi. Tattha paṭivijjhantanti asammohappaṭivedhavasena paṭivijjhantaṃ. Tenāha 『『kiccavasenā』』ti. Tatridaṃ upamāsaṃsandanaṃ – vatthaṃ viya cittaṃ, vatthassa āgantukamalehi kiliṭṭhabhāvo viya cittassa rāgādimalehi saṃkiliṭṭhabhāvo, dhovanasilātalaṃ viya anupubbīkathā, udakaṃ viya saddhā, udakena temetvā ūsagomayachārikakhārehi kāḷake sammadditvā vatthassa dhovanappayogo viya saddhāsinehena temetvā temetvā satisamādhipaññāhi dose sithile katvā sutādividhinā cittassa sodhane vīriyārambho. Tena payogena vatthe kāḷakāpagamo viya vīriyārambhena kilesavikkhambhanaṃ, raṅgajātaṃ viya ariyamaggo, tena suddhavatthassa pabhassarabhāvo viya vikkhambhitakilesassa cittassa maggena pariyodapananti.

『『Diṭṭhadhammo』』ti vatvā dassanaṃ nāma ñāṇadassanato aññampi atthīti tannivattanatthaṃ 『『pattadhammo』』ti vuttaṃ. Patti nāma ñāṇasampattito aññāpi vijjatīti tato visesanatthaṃ 『『viditadhammo』』ti vuttaṃ. Sā panesā viditadhammatā dhammesu ekadesenapi hotīti nippadesato viditabhāvaṃ dassetuṃ. 『『Pariyogāḷhadhammo』』ti vuttaṃ. Tenassa saccābhisambodhaṃyeva dīpeti. Maggañāṇañhi ekābhisamayavasena pariññādikiccaṃ sādhentaṃ nippadesena catusaccadhammaṃ samantato ogāḷhaṃ nāma hoti. Tenāha 『『diṭṭho ariyasaccadhammo etenāti diṭṭhadhammo』』ti. Tiṇṇā vicikicchāti sappaṭibhayakantārasadisā soḷasavatthukā aṭṭhavatthukā ca tiṇṇā nittiṇṇā vicikicchā. Vigatā kathaṃkathāti pavattiādīsu 『『evaṃ nu kho, na nu kho』』ti evaṃ pavattikā vigatā samucchinnā kathaṃkathā. Sārajjakarānaṃ pāpadhammānaṃ pahīnattā tappaṭipakkhesu sīlādiguṇesu patiṭṭhitattā vesārajjaṃ visāradabhāvaṃ veyyattiyaṃ patto. Attanā eva paccakkhato diṭṭhattā na paraṃ pacceti, na cassa paro paccetabbo atthīti aparappaccayo.

Uddisitvā katanti attānaṃ uddisitvā māraṇavasena kataṃ nibbattitaṃ maṃsaṃ. Paṭiccakammanti ettha kamma-saddo kammasādhano atītakāliko cāti āha 『『attānaṃ paṭiccakata』』nti. Nimittakammassetaṃ adhivacanaṃ 『『paṭicca kammaṃ phusatī』』tiādīsu (jā. 1.4.75) viya. Nimittakammassāti nimittabhāvena laddhabbakammassa. Karaṇavasena paṭiccakammaṃ ettha atthīti maṃsaṃ paṭiccakammaṃ yathā buddhi buddhaṃ. Taṃ etassa atthīti buddho. Sesamettha uttānameva.

Sīhasuttavaṇṇanā niṭṭhitā.

3-4. Assājānīyasuttādivaṇṇanā

13-

我會完整直譯這段巴利文： 以"猶如"等，通過譬喻顯示如獅子般斷除煩惱和生起聖道。除去黑點：即離去黑點。完全地：即善好地。染料：即青、黃、紅等染色。能接受：即能獲得，能變得明亮。就在那座位上：即在那次坐中。由此顯示他是速觀者、利慧者、樂行道速通達者。離塵：以遠離導向惡趣的貪塵等而離塵。以完全斷除見、疑垢而離垢。或以無第一道所斷的煩惱塵而離塵。以遠離五種惡戒垢而離垢。"為顯示其生起行相"為何這樣說？針對"道智以無為法為所緣"的質疑而說"因為它"等。其中"通達"：即以無癡通達的方式通達。因此說"以作用"。這裡是譬喻的對應關係：心如布，如布為外來垢物所污一樣，心為貪等垢所染，次第說法如洗布石板，信如水，如以水浸潤後用牛糞灰堿揉搓去除黑點一樣，以信水浸潤後用念定慧使過失鬆弛，以聞等方法凈化心的精進努力。如以此努力去除布上黑點一樣，以精進鎮伏煩惱，聖道如染料，如清凈布因此明亮一樣，鎮伏煩惱的心因道而清凈。 說"見法"后，因為見不僅指智見，爲了排除其他，故說"得法"。因為得不僅指智得，爲了區別，故說"知法"。這種知法性可能只是對諸法的一部分，為顯示完全了知，故說"通達法"。由此只表明他證悟諸諦。因為道智以一次證悟的方式成就遍知等作用，稱為完全通達四諦法。因此說"由此見聖諦法故稱為見法者"。度疑：即度過如可怕曠野般的十六事疑和八事疑。離猶豫：即在輪迴等處"是否如此，是否不如此"等的猶豫已離、已斷。因為已斷除令人怯弱的惡法，安住于與之相對的戒等功德，故得無所畏、勇敢、善巧。因為自己親證所見，不信他人，也無需信他人，故不依他。 為己所作：即專為自己而作、產生的肉。緣業：這裡"業"字是工具格和過去時，故說"為自己所作"。這是表示標識業，如"緣業而觸"等。標識業：即以標識而得的業。由作用而有緣業在此，故肉是緣業，如智有覺知故稱為覺者。此中其餘的顯明易解。 獅子經註釋終。 3-4. 良馬經等註釋 13-<.Assistant>

1. Tatiye sāṭheyyānīti saṭhattāni. Sesapadesupi eseva nayo. Tāni panassa sāṭheyyādīni kāyacittujukatāpaṭipakkhabhūtā lobhasahagatacittuppādassa pavattiākāravisesā. Tattha yassa kismiñcideva ṭhāne ṭhātukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva sappaṭibhayaṭṭhāneva ṭhassāmīti na hoti, vañcanādhippāyabhāvato ṭhātukāmaṭṭhāneyeva nikhātatthambho viya cattāro pāde niccāletvā tiṭṭhati, ayaṃ saṭho nāma, imassa sāṭheyyassa pākaṭakaraṇaṃ. Tathā yassa kismiñcideva ṭhāne nivattitvā khandhagataṃ pātetukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva pātessāmīti na hoti, pātetukāmaṭṭhāneyeva nivattitvā pāteti, ayaṃ kūṭo nāma. Yassa kālena vāmato, kālena dakkhiṇato, kālena ujumaggeneva ca gantukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tatheva evaṃ karissāmīti na hoti, yadicchakaṃ gantukāmaṭṭhāneyeva kālena vāmato, kālena dakkhiṇato, kālena ujumaggaṃ gacchati, tathā leṇḍaṃ vā passāvaṃ vā vissajjetukāmassa idaṃ ṭhānaṃ susammaṭṭhaṃ ākiṇṇamanussaṃ ramaṇīyaṃ. Imasmiṃ ṭhāne evarūpaṃ kātuṃ na yuttaṃ, purato gantvā paṭicchannaṭṭhāne karissāmīti na hoti, tattheva karoti, ayaṃ jimho nāma. Yassa pana kismiñci ṭhāne maggā ukkamma nivattitvā paṭimaggaṃ ārohitukāmassa sato yaṃ ṭhānaṃ manussānaṃ sappaṭibhayaṃ, purato gantvā tattheva evaṃ karissāmīti na hoti, paṭimaggaṃ ārohitukāmaṭṭhāneyeva maggā ukkamma nivattitvā paṭimaggaṃ ārohati, ayaṃ vaṅko nāma. Iti imaṃ catubbidhampi kiriyaṃ sandhāyetaṃ vuttaṃ 『『yāni kho panassa tāni sāṭheyyāni…pe… āvikattā hotī』』ti. Catutthe natthi vattabbaṃ.

Assājānīyasuttādivaṇṇanā niṭṭhitā.

5-8. Malasuttādivaṇṇanā

15-18. Pañcame (dha. pa. aṭṭha.

我會完整直譯這段巴利文： 13-14. 在第三經中，詭詐性即是欺詐性。其他詞也是同樣的道理。這些詭詐等是與身心正直相對的貪俱心生起的特殊行相。其中，若某人想在任何地方停留，當那個地方對人們來說是可怕的，他不會想"往前去後我也要在那樣的可怕處停留"，因為沒有欺騙的意圖，就像立於地中的柱子一樣，四足不動地站在想要停留的地方，這就稱為詭詐者，這是詭詐性的顯現。同樣，若某人想在任何地方轉身放糞時，當那個地方對人們來說是可怕的，他不會想"往前去後我也要這樣放"，而是在想要放的地方轉身放下，這就稱為奸詐者。若某人有時想往左走，有時想往右走，有時想走直路，當那個地方對人們來說是可怕的，他不會想"往前去後我也要這樣做"，而是在想要走的地方，有時往左走，有時往右走，有時走直路。同樣，當想要排泄糞便或小便時，這個地方整潔、人多、悅意，"在這個地方做這樣的事是不適當的，往前去後在隱蔽處做"，他不會這樣想，就在那裡做，這就稱為不直者。若某人想在任何地方離開道路轉身上回頭路時，當那個地方對人們來說是可怕的，他不會想"往前去後我也要在那裡這樣做"，而是在想要上回頭路的地方離開道路轉身上回頭路，這就稱為曲者。因此關於這四種行為而說"凡是他的那些詭詐性...乃至...顯露"。第四經無需解釋。 良馬經等註釋終。 5-8. 垢經等註釋 15-18. 在第五（法句經註釋;

2.241) yā kāci pariyatti vā sippaṃ vā yasmā asajjhāyantassa ananuyuñjantassa vinassati, nirantaraṃ vā na upaṭṭhāti, tasmā 『『asajjhāyamalā mantā』』ti vuttaṃ. Yasmā pana gharāvāsaṃ vasantassa uṭṭhāyuṭṭhāya jiṇṇappaṭisaṅkharaṇādīni akarontassa gharaṃ nāma vinassati, tasmā 『『anuṭṭhānamalā gharā』』ti vuttaṃ. Yasmā gihissa vā pabbajitassa vā kosajjavasena sarīrappajagganaṃ vā parikkhārappaṭijagganaṃ vā akarontassa kāyo dubbaṇṇo hoti, tasmā 『『malaṃ vaṇṇassa kosajja』』nti vuttaṃ. Yasmā pana gāvo rakkhantassa pamādavasena niddāyantassa vā kīḷantassa vā tā gāvo atitthapakkhandanādīhi vā vāḷamigacorādiupaddavena vā paresaṃ sālikkhettādīni otaritvā khādanavasena vā vināsamāpajjanti, sayampi daṇḍaṃ vā paribhāsaṃ vā pāpuṇāti, pabbajitaṃ vā pana chadvārādīni arakkhantaṃ pamādavasena kilesā otaritvā sāsanā cāventi, tasmā 『『pamādo rakkhato mala』』nti vuttaṃ. So hissa vināsāvahena malaṭṭhāniyattā malaṃ.

Duccaritanti aticāro. Aticāriniñhi itthiṃ sāmikopi gehā nīharati, mātāpitūnaṃ santikaṃ gatampi 『『tvaṃ kulassa aṅgārabhūtā, akkhīhipi na daṭṭhabbā』』ti taṃ mātāpitaropi nīharanti, sā anāthā vicarantī mahādukkhaṃ pāpuṇāti. Tenassā duccaritaṃ 『『mala』』nti vuttaṃ. Dadatoti dāyakassa. Yassa hi khettakasanakāle 『『imasmiṃ khette sampanne salākabhattādīni dassāmī』』ti cintetvāpi nipphanne sasse maccheraṃ uppajjitvā cāgacittaṃ nivāreti, so maccheravasena cāgacitte aviruhante manussasampatti, dibbasampatti, nibbānasampattīti tisso sampattiyo na labhati. Tena vuttaṃ 『『maccheraṃ dadato mala』』nti. Aññesupi evarūpesu eseva nayo. Pāpakā dhammāti akusalā dhammā. Te pana idhaloke paraloke ca malameva. Tatoti heṭṭhā vuttamalato. Malataranti atirekamalaṃ. Chaṭṭhādīni uttānatthāneva.

Malasuttādivaṇṇanā niṭṭhitā.

1. Pahārādasuttavaṇṇanā

2. Navame (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga

我會完整直譯這段巴利文： 2.241. 因為任何教法或技藝，對於不誦習、不修習者會消失，或不能持續現前，所以說"咒語以不誦習為垢"。又因為對居家生活者來說，若不起早修繕破舊等，房舍就會損壞，所以說"房舍以不精進為垢"。因為無論在家者或出家者，若因懈怠而不照料身體或不照料用具，身體就會變得醜陋，所以說"懈怠是容色之垢"。又因為牧牛者若因放逸而睡眠或遊戲，那些牛就會因為涉越非渡處等，或因野獸盜賊等災害，或因進入他人稻田等吃食而遭到損失，自己也會遭受懲罰或責罵，或者出家者若不守護六門等，因放逸而被煩惱侵入，就會退失於教，所以說"放逸是守護之垢"。對他來說這是垢，因為能帶來毀滅而成為垢處。 惡行：即邪行。因為行邪淫的女人會被丈夫驅逐出家，即使去到父母處，父母也會說"你成了家族的污點，連眼睛都不想看到你"而驅逐她，她無依無靠地流浪，遭受大苦。因此說她的惡行是"垢"。對施者：即佈施者。因為若有人在耕種田地時想"這塊田地豐收時我要佈施粥食等"，但當收成時生起慳吝而阻礙佈施心，他因慳吝而使佈施心不生起，就得不到人間圓滿、天界圓滿、涅槃圓滿這三種圓滿。因此說"慳吝是施者之垢"。對其他類似的情況也是這樣解釋。惡法：即不善法。這些在今世後世都只是垢。比那個：即比前面所說的垢。更為垢：即更多的垢。第六等經義顯明易解。 垢經等註釋終。 巴哈勒達經註釋 在第九（優陀那註釋45；精要復注 小品

3.384) asurāti devā viya na suranti na kīḷanti na virocantīti asurā. Surā nāma devā, tesaṃ paṭipakkhāti vā asurā, vepacittipahārādādayo . Tesaṃ bhavanaṃ sinerussa heṭṭhābhāge. Te tattha pavisantā nikkhamantā sinerupāde maṇḍapādīni nimminitvā kīḷantā abhiramanti. Sā tattha tesaṃ abhirati. Ime guṇe disvāti āha 『『ye disvā disvā asurā mahāsamudde abhiramantī』』ti.

Yasmā lokiyā jambudīpo, himavā tattha patiṭṭhitasamuddadahapabbatā tappabhavā nadiyoti etesu yaṃ yaṃ na manussagocaraṃ, tattha sayaṃ sammūḷhā aññepi sammohayanti, tasmā tattha sammohavidhamanatthaṃ 『『ayaṃ tāva jambudīpo』』tiādi āraddhaṃ. Dasasahassayojanaparimāṇo āyāmato vitthārato cāti adhippāyo. Tenāha 『『tatthā』』tiādi. Udakena ajjhotthaṭo tadupabhogisattānaṃ puññakkhayena. Sundaradassanaṃ kūṭanti sudassanakūṭaṃ, yaṃ loke 『『hemakūṭa』』nti vuccati. Mūlagandho kālānusāriyādi. Sāragandho candanādi. Pheggugandho salalādi. Tacagandho lavaṅgādi. Papaṭikāgandho kapitthādi. Rasagandho sajjulasādi. Pattagandho tamālahiriverādi. Pupphagandho nāgakusumādi. Phalagandho jātiphalādi. Gandhagandho sabbesaṃ gandhānaṃ gandho. 『『Sabbāni puthulato paññāsa yojanāni, āyāmato pana ubbedhato viya dviyojanasatānevā』』ti vadanti.

Manoharasilātalānīti ratanamayattā manuññasopānasilātalāni. Supaṭiyattānīti tadupabhogisattānaṃ sādhāraṇakammunāva suṭṭhu paṭiyattāni susaṇṭhitāni honti. Macchakacchapādīni udakaṃ malaṃ karonti, tadabhāvato phalikasadisanimmalodakāni. Tiriyato dīghaṃ uggatakūṭanti 『『tiracchānapabbata』』nti āha. Purimāni nāmagottānīti ettha nadī ninnagātiādikaṃ gottaṃ, gaṅgā yamunātiādikaṃ nāmaṃ.

Savamānāti sandamānā. Pūrattanti puṇṇabhāvo. Masāragallaṃ 『『cittaphalika』』ntipi vadanti. Mahataṃ bhūtānanti mahantānaṃ sattānaṃ. Timī timiṅgalā timitimiṅgalāti tisso macchajātiyo. Timiṃ gilanasamatthā timiṅgalā. Timiñca timiṅgalañca gilanasamatthā timitimiṅgalāti vadanti.

Mamasāvakāti sotāpannādike ariyapuggale sandhāya vadati. Na saṃvasatīti uposathakammādivasena saṃvāsaṃ na karoti. Ukkhipatīti apaneti. Vimuttirasoti kilesehi vimuccanaraso. Sabbā hi sāsanasampatti yāvadeva anupādāya āsavehi cittassa vimuttiatthā.

Ratanānīti ratijananaṭṭhena ratanāni. Satipaṭṭhānādayo hi bhāviyamānā pubbabhāgepi anappakaṃ pītipāmojjaṃ nibbattenti, pageva aparabhāge. Vuttañhetaṃ –

『『Yato yato sammasati, khandhānaṃ udayabbayaṃ;

Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata』』nti. (dha. pa. 374) –

Lokiyaratananibbattaṃ pana pītipāmojjaṃ na tassa kalabhāgampi agghati. Apica –

『『Cittīkataṃ mahagghañca, atulaṃ dullabhadassanaṃ;

Anomasattaparibhogaṃ, ratananti pavuccati』』. (dī. ni. aṭṭha. 2.33; saṃ. ni. aṭṭha. 3.5.223; khu. pā. aṭṭha. 6.3; su. ni. aṭṭha.

我會完整直譯這段巴利文： 3.384. 阿修羅：因不像天神那樣歡喜、遊戲、光明，故稱阿修羅。或因與名為天神的蘇羅相對，故稱阿修羅，如毗波質底、巴哈勒達等。他們的住處在須彌山的下部。他們出入時在須彌山腳建造亭臺等，遊戲娛樂。那是他們在那裡的喜樂。因見到這些功德，所以說"阿修羅見了見了在大海中歡喜"。 因為世間有閻浮提（印度）、雪山，在那裡安立的海、湖、山及由此發源的諸河等，這些中凡是非人所行處，他們自己迷惑也使他人迷惑，因此爲了破除那裡的迷惑，而開始說"首先這閻浮提"等。意思是長寬各一萬由旬。因此說"在那裡"等。被水淹沒是因為居住眾生的福德耗盡。美好的山峰為善見峰，世間稱為"金峰"。根的香如時香等。心材的香如旃檀等。邊材的香如沙羅等。樹皮的香如肉桂等。皮層的香如木蘋果等。樹脂的香如松香等。葉的香如多摩羅葉芳香草等。花的香如龍華等。果的香如肉豆蔻等。香之香是一切香的香。他們說："所有的寬都是五十由旬，而長度如高度一樣都是二百由旬。" 悅意的石臺：因為是由寶石所成而成為可愛的臺階石板。善加裝飾：通過享用者的共業而自然善加裝飾、善加布置。魚、龜等使水污濁，因為沒有這些，所以水如水晶般清凈。橫向長而高聳的山峰說為"橫山"。前面的名姓：這裡河流、溪流等是姓，恒河、閻牟那等是名。 流動：即流淌。充滿性：即圓滿性。瑪瑙也稱為"斑紋水晶"。大生物：即大眾生。帝米魚、帝米伽羅魚、帝米帝米伽羅魚是三種魚類。能吞帝米魚的是帝米伽羅魚。能吞帝米魚和帝米伽羅魚的是帝米帝米伽羅魚。 我的弟子：是指須陀洹等聖者。不共住：即不作布薩等共住之事。拋棄：即除去。解脫味：即從煩惱解脫之味。因為一切教法的成就都只是爲了心從諸漏無取而解脫。 寶：以生起喜悅義為寶。因為修習念處等，即使在前分也產生不少喜悅，更不用說後分。如說： "無論何時正觀察，諸蘊的生與滅； 獲得喜悅歡欣，智者知此是甘露。"（法句經374） 而世間寶所生的喜悅，連它的一小部分的價值都比不上。而且： "受人尊重且高貴，無與倫比難得見； 非凡有情所受用，是故說為寶。"（長部註釋2.33; 相應部註釋3.5.223; 小誦註釋6.3; 經集註釋

1.226; mahāni. aṭṭha. 50);

Yadi ca cittīkatādibhāvena ratanaṃ nāma hoti, satipaṭṭhānādīnaṃyeva bhūtato ratanabhāvo. Bodhipakkhiyadhammānañhi so ānubhāvo, yaṃ sāvakā sāvakapāramiñāṇaṃ, paccekabuddhā paccekabodhiñāṇaṃ, sammāsambuddhā sammāsambodhiṃ adhigacchanti āsannakāraṇattā. Āsannakāraṇañhi dānādiupanissayoti evaṃ ratijananaṭṭhena cittīkatādiatthena ca ratanabhāvo bodhipakkhiyadhammānaṃ sātisayo. Tena vuttaṃ 『『tatrimāni ratanāni, seyyathidaṃ. Cattāro satipaṭṭhānā』』tiādi.

Tattha ārammaṇe okkantitvā upaṭṭhānaṭṭhena upaṭṭhānaṃ, satiyeva upaṭṭhānanti satipaṭṭhānaṃ. Ārammaṇassa pana kāyādivasena catubbidhattā vuttaṃ 『『cattāro satipaṭṭhānā』』ti. Tathā hi kāyavedanācittadhammesu subhasukhaniccaattasaññānaṃ pahānato asubhadukkhāniccānattabhāvaggahaṇato ca nesaṃ kāyānupassanādibhāvo vibhatto.

Sammā padahanti etena, sayaṃ vā sammā padahati, pasatthaṃ sundaraṃ vā padahantīti sammappadhānaṃ, puggalassa vā sammadeva padhānabhāvakaraṇato sammappadhānaṃ vīriyassetaṃ adhivacanaṃ. Tampi anuppannuppannānaṃ akusalānaṃ anuppādanappahānavasena anuppannuppannānaṃ kusalānaṃ dhammānaṃ uppādanaṭṭhāpanavasena ca catukiccasādhakattā vuttaṃ 『『cattāro sammappadhānā』』ti.

Ijjhatīti iddhi, samijjhati nipphajjatīti attho. Ijjhanti vā tāya sattā iddhā vuddhā ukkaṃsagatā hontīti iddhi. Iti paṭhamena atthena iddhi eva pādoti iddhipādo, iddhikoṭṭhāsoti attho. Dutiyena atthena iddhiyā pādo patiṭṭhā adhigamupāyoti iddhipādo. Tena hi uparūparivisesasaṅkhātaṃ iddhiṃ pajjanti pāpuṇanti. Svāyaṃ iddhipādo yasmā chandādike cattāro adhipatidhamme dhure jeṭṭhake katvā nibbattīyati, tasmā vuttaṃ 『『cattāro iddhipādā』』ti.

Pañcindriyānīti saddhādīni pañca indriyāni. Tattha assaddhiyaṃ abhibhavitvā adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Kosajjaṃ abhibhavitvā paggahalakkhaṇe, pamādaṃ abhibhavitvā upaṭṭhānalakkhaṇe, vikkhepaṃ abhibhavitvā avikkhepalakkhaṇe, aññāṇaṃ abhibhavitvā dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ.

Tāniyeva assaddhiyādīhi anabhibhavanīyato akampiyaṭṭhena sampayuttadhammesu thirabhāvena ca balāni veditabbāni.

Satta bojjhaṅgāti bodhiyā, bodhissa vā aṅgāti bojjhaṅgā. Yā hi esā dhammasāmaggī yāya lokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhanakāmasukhattakilamathānuyogaucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhati, kilesaniddāya vuṭṭhahati, cattāri ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti 『『bodhī』』ti vuccati. Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgātipi bojjhaṅgā jhānaṅgamaggaṅgādayo viya. Yopesa vuttappakārāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako 『『bodhī』』ti vuccati. Tassa bodhissa aṅgātipi bojjhaṅgā senaṅgarathaṅgādayo viya. Tenāhu porāṇā 『『bujjhanakassa puggalassa aṅgāti bojjhaṅgā』』ti (vibha. aṭṭha. 466; saṃ. ni. aṭṭha. 3.5.182; paṭi. ma. aṭṭha. 2.2.17). 『『Bodhāya saṃvattantīti bojjhaṅgā』』tiādinā (paṭi. ma.

我會完整直譯這段巴利文： 1.226; 大義釋註釋50. 如果因受尊重等性質而稱為寶，則念處等才是真正意義的寶。因為菩提分法有如此威力，聲聞由此得聲聞波羅蜜智，辟支佛得辟支菩提智，正等覺者得正等覺，因為這是近因。近因是佈施等基礎，如是以生喜悅義和受尊重等義，菩提分法的寶性是殊勝的。因此說"其中這些是寶，即：四念處"等。 其中，以在所緣中進入而現起義為現起，念即是現起爲念處。因為所緣依身等分為四種，所以說"四念處"。如是，因為在身、受、心、法中斷除凈樂常我想，並把握不凈、苦、無常、無我性，所以區分它們為身隨觀等。 以此正精進，或自己正精進，或是殊勝美好地精進為正精進，或因為使人正確地成為精進故為正精進，這是精進的同義語。它也因成就未生已生不善法的不生與斷除，未生已生善法的生起與安住四種作用，故說"四正精進"。 成就為神通，意即成功完成。或以此眾產生為神通者、增長者、達到卓越者為神通。因此依第一義，神通即是足為神足，意即神通的部分。依第二義，是神通的足、立足、證得方法為神足。因為以此到達、獲得稱為上上殊勝的神通。這神通足因以欲等四種增上法為首要、為上首而生起，所以說"四神足"。 五根：即信等五根。其中，克服不信而在確信相上行使主導性為信根。克服懈怠而在精進相上，克服放逸而在念相上，克服散亂而在不散亂相上，克服無知而在見相上行使主導性為慧根。 這些相同的，因為不被不信等所克服而不動搖，以及在相應法中有堅固性，應知為力。 七覺支：是菩提的支分，或覺悟者的支分為覺支。這法的和合，當它在出世間道剎那生起時，作為對治昏沉掉舉、固執、努力、欲樂、疲勞、斷見常見執著等眾多障礙的對治，以念、擇法、精進、喜、輕安、定、舍稱為法和合，聖弟子由此覺悟，從煩惱睡眠中醒來，通達四聖諦，或證悟涅槃，稱為"菩提"。是彼法和合稱為菩提的支分也稱覺支，如禪支、道支等。這如上所說的法和合而覺悟，因此聖弟子稱為"菩提"。是彼覺悟者的支分也稱覺支，如軍隊支分、車子支分等。因此古人說："覺悟者的支分為覺支"。"導向覺悟為覺支"等（無礙解道;

2.17) nayenapi bojjhaṅgattho veditabbo.

Ariyoaṭṭhaṅgiko maggoti taṃtaṃmaggavajjhehi kilesehi ārakattā, ariyabhāvakarattā, ariyaphalappaṭilābhakarattā ca ariyo. Sammādiṭṭhiādīni aṭṭhaṅgāni assa atthi, aṭṭha aṅgāniyeva vā aṭṭhaṅgiko. Mārento kilese gacchati nibbānatthikehi vā maggīyati, sayaṃ vā nibbānaṃ maggatīti maggoti evametesaṃ satipaṭṭhānādīnaṃ atthavibhāgo veditabbo.

Sotāpannoti maggasaṅkhātaṃ sotaṃ āpajjitvā pāpuṇitvā ṭhito, sotāpattiphalaṭṭhoti attho. Sotāpattiphalasacchikiriyāya paṭipannoti sotāpattiphalassa attapaccakkhakaraṇāya paṭipajjamāno paṭhamamaggaṭṭho, yo aṭṭhamakotipi vuccati. Sakadāgāmīti sakideva imaṃ lokaṃ paṭisandhiggahaṇavasena āgamanasīlo dutiyaphalaṭṭho. Anāgāmīti paṭisandhiggahaṇavasena kāmalokaṃ anāgamanasīlo tatiyaphalaṭṭho. Yo pana saddhānusārī dhammānusārī ekabījītievamādiko ariyapuggalavibhāgo, so etesaṃyeva pabhedoti. Sesaṃ vuttanayasadisameva.

Pahārādasuttavaṇṇanā niṭṭhitā.

1. Uposathasuttavaṇṇanā

2. Dasame tadahuposatheti (udā. aṭṭha. 45; sārattha. ṭī. cūḷavagga

我會完整直譯這段巴利文： 2.17.的方式也應理解覺支的意義。 八支聖道：因遠離各道所斷的煩惱，能造就聖性，能獲得聖果，故為聖。具有正見等八支，或僅八支為八支。殺滅煩惱而行進，或被求涅槃者所尋求，或自己尋求涅槃為道。如是應知這些念處等的意義分析。 須陀洹：進入、到達並住于稱為道的流，意即住于須陀洹果。行道證須陀洹果：為自己親證須陀洹果而修行的初道位者，也稱為第八者。斯陀含：以結生方式只來此世間一次的性質者，即第二果位者。阿那含：以結生方式不再來欲界的性質者，即第三果位者。而信隨行者、法隨行者、一種子等聖者的分類，是這些的細分。其餘如前所說。 巴哈勒達經註釋終。 布薩經註釋 在第十經中"那天是布薩日"（優陀那註釋45；精要復注小品;

3.383) tasmiṃ uposathadivasabhūte ahani. Uposathakaraṇatthāyāti ovādapātimokkhaṃ uddisituṃ. Uddhastaṃ aruṇanti aruṇuggamanaṃ. Uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkhanti thero bhagavantaṃ pātimokkhuddesaṃ yāci. Tasmiṃ kāle 『『na, bhikkhave, anuposathe uposatho kātabbo』』ti (mahāva. 136) sikkhāpadassa apaññattattā. Kasmā pana bhagavā tiyāmarattiṃ vītināmesi ? Tato paṭṭhāya ovādapātimokkhaṃ anuddisitukāmo tassa vatthuṃ pākaṭaṃ kātuṃ. Addasāti kathaṃ addasa? Attano cetopariyañāṇena tassaṃ parisati bhikkhūnaṃ cittāni parijānanto tassa dussīlassa cittaṃ passi. Yasmā pana citte diṭṭhe taṃsamaṅgīpuggalo diṭṭho nāma hoti, tasmā 『『addasā kho āyasmā mahāmoggallānotaṃ puggalaṃ dussīla』』ntiādi vuttaṃ. Yatheva hi anāgate sattasu divasesu pavattaṃ paresaṃ cittaṃ cetopariyañāṇalābhī jānāti, evaṃ atītepīti. Majjhe bhikkhusaṅghassa nisinnanti saṅghapariyāpanno viya bhikkhusaṅghassa anto nisinnaṃ. Diṭṭhosīti ayaṃ na pakatattoti bhagavatā diṭṭho asi. Yasmā ca evaṃ diṭṭho, tasmā natthi te tava bhikkhūhi saddhiṃ ekakammādisaṃvāso. Yasmā pana so saṃvāso tava natthi, tasmā uṭṭhehi, āvusoti evamettha padayojanā veditabbā.

Tatiyampi kho so puggalo tuṇhī ahosīti anekavāraṃ vatvāpi 『『thero sayameva nibbinno oramissatī』』ti vā, 『『idāni imesaṃ paṭipattiṃ jānissāmī』』ti vā adhippāyena tuṇhī ahosi. Bāhāyaṃ gahetvāti 『『bhagavatā mayā ca yāthāvato diṭṭho, yāvatatiyaṃ 『uṭṭhehi, āvuso』ti ca vutto na vuṭṭhāti, idānissa nikkaḍḍhanakālo, mā saṅghassa uposathantarāyo ahosī』』ti taṃ bāhāyaṃ aggahesi, tathā gahetvā. Bahi dvārakoṭṭhakā nikkhāmetvāti dvārakoṭṭhakā dvārasālāto nikkhāmetvā. Bahīti pana nikkhāmitaṭṭhānadassanaṃ. Atha vā bahidvārakoṭṭhakāti bahidvārakoṭṭhakatopi nikkhāmetvā, na antodvārakoṭṭhakato eva. Ubhayatthāpi vihārato bahikatvāti attho. Sūcighaṭikaṃ datvāti aggaḷasūciñca uparighaṭikañca ādahitvā, suṭṭhutaraṃ kavāṭaṃ thaketvāti attho. Yāva bāhāgahaṇāpi nāmāti iminā 『『aparisuddhā, ānanda, parisā』』ti vacanaṃ sutvā eva hi tena pakkamitabbaṃ siyā, evaṃ apakkamitvā yāva bāhāgahaṇāpi nāma so moghapuriso āgamessati, acchariyamidanti dasseti. Idañca garahanacchariyamevāti veditabbaṃ.

Atha bhagavā cintesi – 『『idāni bhikkhusaṅghe abbudo jāto, aparisuddhā puggalā uposathaṃ āgacchanti, na ca tathāgatā aparisuddhāya parisāya uposathaṃ karonti, pātimokkhaṃ uddisanti. Anuddisante ca bhikkhusaṅghassa uposatho pacchijjati. Yaṃnūnāhaṃ ito paṭṭhāya bhikkhūnaṃyeva pātimokkhuddesaṃ anujāneyya』』nti. Evaṃ pana cintetvā bhikkhūnaṃyeva pātimokkhuddesaṃ anujāni. Tena vuttaṃ 『『atha kho bhagavā…pe… pātimokkhaṃ uddiseyyāthā』』ti. Tattha na dānāhanti idāni ahaṃ uposathaṃ na karissāmi, pātimokkhaṃ na uddisissāmīti paccekaṃ na-kārena sambandho. Duvidhañhi pātimokkhaṃ – āṇāpātimokkhaṃ, ovādapātimokkhanti . Tesu 『『suṇātu me, bhante』』tiādikaṃ (mahāva. 134) āṇāpātimokkhaṃ. Taṃ sāvakāva uddisanti, na buddhā, yaṃ anvaddhamāsaṃ uddisīyati. 『『Khantī paramaṃ…pe… sabbapāpassa akaraṇaṃ…pe… anupavādo anupaghāto…pe… etaṃ buddhāna sāsana』』nti (dī. ni.

我會完整直譯這段巴利文： 3.383. 在那布薩日。爲了舉行布薩：爲了誦說教誡波羅提木叉。破曉：即曙光升起。"尊者，請世尊為比丘們誦說波羅提木叉"：長老請求世尊誦說波羅提木叉。因為當時尚未制定"諸比丘，不應在非布薩日行布薩"的學處。為何世尊讓三夜過去？爲了從此不再誦說教誡波羅提木叉，要使其事由顯明。看見：如何看見？以自己的他心智觀察那眾會中諸比丘的心時，看見那破戒者的心。因為見到心即等於見到具有該心的人，所以說"具壽大目犍連看見那破戒者"等。因為如同他心智獲得者知道未來七日中他人的心，同樣也知道過去。坐在比丘僧團中間：如同是僧團成員般坐在比丘僧團內。被看見：你被世尊看見不是正常者。因為如此被看見，所以你無有與比丘們共同羯磨等的共住。因為你無有那共住，所以起座，賢友。如是應知此中詞的結合。 那人第三次也保持沉默：即使說了多次，他想"長老自己厭煩就會停止"，或"現在我要知道這些人的態度"，懷著這樣的想法而保持沉默。抓住手臂：想"被世尊和我如實看見，被說了三次'起座，賢友'也不起，現在是驅逐他的時候，不要讓僧團的布薩受到妨礙"而抓住他的手臂，如此抓住。驅出門廊外：從門廊即門堂驅出。"外"是顯示驅出的地方。或"門廊外"是從門廊外驅出，不僅從門廊內。兩處都是使出精舍外的意思。上閂鎖：即安上門閂和上面的鎖，意即非常牢固地關閉門扇。"竟然要抓住手臂"：以此顯示聽到"阿難，眾會不清凈"時他就應該離去，如此不離去，竟然要抓住手臂那愚人才會離去，這真是稀有。這應知只是譴責性的稀有。 然後世尊思考："現在比丘僧團中生起混亂，不清凈的人來參加布薩，如來不在不清凈的眾會中行布薩，誦說波羅提木叉。不誦說時比丘僧團的布薩就中斷。我應從今以後只允許比丘們誦說波羅提木叉。"如此思考後就只允許比丘們誦說波羅提木叉。因此說"然後世尊...乃至...你們應誦說波羅提木叉"。其中"我現在"：現在我不行布薩，不誦說波羅提木叉，分別與否定詞連結。波羅提木叉有兩種：教誡波羅提木叉和規誡波羅提木叉。其中"大德請聽"等是規誡波羅提木叉。那隻由聲聞誦說，不由佛陀誦說，即每半月誦說的。"忍辱為最上...乃至...不作諸惡...乃至...不非毀不惱害...乃至...此是諸佛教"（長部經;

2.90; dha. pa. 183-185; udā. 36; netti. 30) imā pana tisso gāthā ovādapātimokkhaṃ nāma. Taṃ buddhāva uddisanti, na sāvakā, channampi vassānaṃ accayena uddisanti. Dīghāyukabuddhānañhi dharamānakāle ayameva pātimokkhuddeso, appāyukabuddhānaṃ pana paṭhamabodhiyaṃyeva. Tato paraṃ itaro. Tañca kho bhikkhūyeva uddisanti, na buddhā, tasmā amhākampi bhagavā vīsativassamattaṃ imaṃ ovādapātimokkhaṃ uddisitvā imaṃ antarāyaṃ disvā tato paraṃ na uddisi. Aṭṭhānanti akāraṇaṃ. Anavakāsoti tasseva vevacanaṃ. Kāraṇañhi yathā tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti 『『ṭhāna』』nti vuccati, evaṃ 『『avakāso』』tipi vuccati. Yanti kiriyāparāmasanaṃ.

Aṭṭhime, bhikkhave, mahāsamuddeti ko anusandhi? Yvāyaṃ aparisuddhāya parisāya pātimokkhassa anuddeso vutto, so imasmiṃ dhammavinaye acchariyo abbhuto dhammoti taṃ aparehipi sattahi acchariyabbhutadhammehi saddhiṃ vibhajitvā dassetukāmo paṭhamaṃ tāva tesaṃ upamābhāvena mahāsamudde aṭṭha acchariyabbhutadhamme dassento satthā 『『aṭṭhime, bhikkhave, mahāsamudde』』tiādimāha.

Uposathasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

1. Gahapativaggo

1-7. Paṭhamauggasuttādivaṇṇanā

21-27. Tatiyassa paṭhamadutiyesu natthi vattabbaṃ. Tatiye 『『hatthago』』ti vattabbe 『『hatthako』』ti vuttaṃ. So hi rājapurisānaṃ hatthato yakkhassa hatthaṃ, yakkhassa hatthato bhagavato hatthaṃ , bhagavato hatthato puna rājapurisānaṃ hatthaṃ gatattā nāmato hatthako āḷavakoti jāto. Tenāha 『『āḷavakayakkhassa hatthato hatthehi sampaṭicchitattā hatthakoti laddhanāmo rājakumāro』』ti. Catutthādīni uttānatthāneva.

Paṭhamauggasuttādivaṇṇanā niṭṭhitā.

1. Dutiyabalasuttavaṇṇanā

2. Aṭṭhame khīṇāsavassa sabbesaṃ saṅkhārānaṃ aniccatā asammohavasena kiccato maggapaññāya suppaṭividdhā, vipassanāya ārammaṇakaraṇavasenapīti dassento āha 『『sahavipassanāya maggapaññāyā』』ti. Ime kāmāti dvepi kāme vadati. Kilesavasena uppajjamāno hi pariḷāho vatthukāmasannissayo vatthukāmavisayo vāti dvepi sapariḷāhaṭṭhena aṅgārakāsu viyāti 『『aṅgārakāsūpamā』』ti vuttā. Anto vuccati lāmakaṭṭhena taṇhā, byantaṃ vigatantaṃ bhūtanti byantibhūtanti āha 『『vigatantabhūta』』nti, nittaṇhanti attho.

Dutiyabalasuttavaṇṇanā niṭṭhitā.

1. Akkhaṇasuttavaṇṇanā

2. Navame yasmā mahiddhikapetā devāsurānaṃ āvāhaṃ gacchanti, vivāhaṃ na gacchanti, tasmā pettivisayeneva asurakāyo gahitoti veditabbo. Petāsurā pana petā evāti tesaṃ petehi saṅgaho avuttasiddhova.

Akkhaṇasuttavaṇṇanā niṭṭhitā.

1. Anuruddhamahāvitakkasuttavaṇṇanā

2. Dasame appicchassāti na icchassa. Abhāvattho hettha appasaddo 『『appaḍaṃsamakasavātātapā』』tiādīsu (a. ni.

我會完整直譯這段巴利文： 2.90; 法句經183-185; 優陀那36; 導論30）這三首偈頌是教誡波羅提木叉。那隻由佛陀誦說，不由聲聞誦說，在六年過後誦說。對長壽佛來說，在在世時只有這個波羅提木叉誦說，而對短壽佛來說則在初覺后就如此。此後是另一種。那隻由比丘誦說，不由佛陀誦說，因此我們的世尊也只在大約二十年間誦說這教誡波羅提木叉，見到這障礙后就不再誦說。無處：即無因。無機會：是它的同義語。因為因緣如立於此處而果依之而行，故稱為"處"，也稱為"機會"。"那"：指代動作。 "諸比丘，這大海有八種"：這是什麼聯繫？說到在不清凈眾會中不誦說波羅提木叉，這在此法律中是稀有未曾有之法，想要與其他七種稀有未曾有之法一起分別顯示，導師首先以大海的八種稀有未曾有之法作為譬喻而說"諸比丘，這大海有八種"等。 布薩經註釋終。 大品註釋終。 居士品 1-7. 第一郁伽經等註釋 21-27. 第三品的第一、第二經無需解釋。在第三經中，應說"哈提伽"卻說"哈提卡"。因為他從王臣之手到夜叉之手，從夜叉之手到世尊之手，從世尊之手又到王臣之手，所以名為哈提卡·阿拉瓦卡。因此說"因從阿拉瓦卡夜叉手中被手接受而得名哈提卡的王子"。第四等經義顯明易解。 第一郁伽經等註釋終。 第二力經註釋 28. 在第八經中，說"以觀智及道慧"，是顯示漏盡者對一切行的無常性通過不迷惑的作用由道慧善通達，也通過觀智的所緣作用。這些欲：說兩種欲。因為依煩惱生起的熱惱依止於事欲或以事欲為境，兩者都因有熱惱而如炭火坑，所以說"如炭火坑"。內稱為貪慾因為是低劣的，離內即離貪，已成為離貪說為"已離內"，說"已離內成就"，意即無貪。 第二力經註釋終。 非時經註釋 29. 在第九經中，因為大神通的餓鬼去天神修羅的婚禮，不舉行婚禮，所以應知只以餓鬼道攝取修羅眾。而餓鬼修羅只是餓鬼，他們被攝入餓鬼中是不言而喻的。 非時經註釋終。 阿那律大尋經註釋 30. 在第十經中，少欲：即無慾。這裡少字表示無，如"無蚊虻、蚊子、風、炎熱"等（增支部;;

10.11) viya. Paccayesu appiccho paccayappiccho, cīvarādipaccayesu icchārahito. Adhigamappicchoti jhānādiadhigamavibhāvane icchārahito . Pariyattiappicchoti pariyattiyaṃ bāhusaccavibhāvane icchārahito. Dhutaṅgappicchoti dhutaṅgesu appiccho dhutaṅgabhāvavibhāvane icchārahito. Santaguṇaniguhanenāti attani saṃvijjamānānaṃ jhānādiguṇānañceva bāhusaccaguṇassa dhutaṅgaguṇassa ca niguhanena chādanena. Sampajjatīti nipphajjati sijjhati. No mahicchassāti mahatiyā icchāya samannāgatassa no sampajjati anudhammassapi anipphajjanato. Pavivittassāti pakārehi vivittassa. Tenāha 『『kāyacittaupadhivivekehi vivittassā』』ti. Ārambhavatthuvasenāti bhāvanābhiyogavasena ekībhāvova kāyavivekoti adhippeto, na gaṇasaṅgaṇikābhāvamattanti dasseti. Kammanti yogakammaṃ.

Sattehi kilesehi ca saṅgaṇanaṃ samodhānaṃ saṅgaṇikā, sā āramitabbaṭṭhena ārāmo etassāti saṅgaṇikārāmo, tassa. Tenāha 『『gaṇasaṅgaṇikāya cevā』』tiādi. Āraddhavīriyassāti paggahitavīriyassa. Tañca kho upadhiviveke ninnatāvasena 『『ayaṃ dhammo』』ti vacanato. Esa nayo itaresupi. Vivaṭṭanissitaṃyeva hi samādhānaṃ idhādhippetaṃ, tathā paññāpi. Kammassa-katapaññāya hi ṭhito kammavasena bhavesu nānappakāro anatthoti jānanto kammakkhayakaraṃ ñāṇaṃ abhipattheti, tadatthañca ussāhaṃ karoti. Mānādayo sattasantānaṃ saṃsāre papañcenti vitthārentīti papañcāti āha 『『taṇhāmānadiṭṭhipapañcarahitattā』』tiādi. Sesamettha suviññeyyameva.

Anuruddhamahāvitakkasuttavaṇṇanā niṭṭhitā.

Gahapativaggavaṇṇanā niṭṭhitā.

1. Dānavaggo

1-4. Paṭhamadānasuttādivaṇṇanā

31-34. Catutthassa paṭhame āsajjāti yassa deti, tassa āgamanahetu tena samāgamanimittaṃ. Bhayāti bhayahetu. Nanu bhayaṃ nāma laddhakāmatārāgādayo viya cetanāya avisuddhikaraṃ, taṃ kasmā idha gahitanti? Nayidaṃ tādisaṃ vohārabhayādiṃ sandhāya vuttanti dassetuṃ 『『ayaṃ adāyako akārako』』tiādi vuttaṃ. Adāsi meti yaṃ pubbe kataṃ upakāraṃ cintetvā dīyati, taṃ sandhāya vuttaṃ. Dassati meti paccupakārāsīsāya yaṃ dīyati, taṃ sandhāya vadati. Sāhu dānanti dānaṃ nāmetaṃ paṇḍitapaññattanti sādhusamācāre ṭhatvā deti. Alaṅkāratthanti upasobhanatthaṃ. Dānañhi datvā taṃ paccavekkhantassa pāmojjapītisomanassādayo uppajjanti, lobhadosaissāmaccherādayopi vidūrī bhavanti. Idāni dānaṃ anukūladhammaparibrūhanena paccanīkadhammavidūrīkaraṇena ca bhāvanācittassa upasobhanāya ca parikkhārāya ca hotīti 『『alaṅkāratthañceva parikkhāratthañca detī』』ti vuttaṃ. Tenāha 『『dānañhi cittaṃ muduṃ karotī』』tiādi. Muducitto hoti laddhā dāyake 『『iminā mayhaṃ saṅgaho kato』』ti, dātāpi laddhari. Tena vuttaṃ 『『ubhinnampi cittaṃ muduṃ karotī』』ti.

Adantadamananti adantā anassavāpissa dānena dantā assavā honti, vase vattanti. Adānaṃ dantadūsakanti adānaṃ pubbe dantānaṃ assavānampi vighātuppādanena cittaṃ dūseti. Unnamanti dāyakā piyaṃvadā ca paresaṃ garucittīkāraṭṭhānatāya. Namantipaṭiggāhakā dānena piyavācāya ca laddhasaṅgahāsaṅgāhakānaṃ.

Cittālaṅkāradānameva uttamaṃ anupakkiliṭṭhatāya suparisuddhatāya guṇavisesapaccayatāya ca. Dutiyādīni uttānatthāneva.

Paṭhamadānasuttādivaṇṇanā niṭṭhitā.

1. Dānūpapattisuttavaṇṇanā

我會完整直譯這段巴利文： 10.11.中一樣。對資具少欲稱為資具少欲，即對衣等資具無有欲求。證得少欲即對顯示禪定等證得無有欲求。教法少欲即對顯示多聞教法無有欲求。頭陀行少欲即對頭陀行少欲，對顯示頭陀行狀態無有欲求。以隱藏寂靜功德：即以隱蔽、遮掩在自身存在的禪定等功德以及多聞功德、頭陀行功德。成就：即完成、實現。非大欲者：具有大欲者不成就，因為隨法也不能完成。遠離：以諸種方式遠離。因此說"以身、心、依止的遠離而遠離"。依精進事：通過修習的努力，意指單獨一人是身遠離，顯示不僅僅是離群體交際。業：即修行業。 與眾生及煩惱交際、結合爲交際，以應歡喜義為樂，這是他的，所以稱交際樂者，對他。因此說"以及群體交際"等。精進：即發奮努力。而那是依向于依止遠離，因說"此法"。其他也是這個方法。這裡意指只依轉離的定，智慧也是如此。因為住于業所作智，通過業而知道在諸有中種種過患的人，希求作業盡的智，為此而努力。貪愛等使眾生相續在輪迴中擴充套件、延伸為戲論，因此說"因為離貪愛、慢、見戲論"等。這裡其餘的容易理解。 阿那律大尋經註釋終。 居士品註釋終。 佈施品 1-4. 第一佈施經等註釋 31-34. 第四品第一經中，遇到：因為遇到所施者而與他相遇的緣故。怖畏：因怖畏。難道怖畏不像得到慾望的貪等那樣使心意不清凈，為何這裡取用它？顯示這不是說那樣的世俗怖畏等，所以說"此人不是施者、不作善"等。曾施與我：是指憶念過去所作的幫助而施與。將施與我：是指希望回報而施與。佈施實善：住于善行而施，認為佈施是智者所制定。為莊嚴：爲了美化。因為佈施后省察時會生起歡悅、喜、樂等，貪、瞋、嫉、慳等也會遠離。現在佈施通過增長隨順法、遠離對立法而成為修心的莊嚴和資助，所以說"為莊嚴和資助而施"。因此說"佈施使心柔軟"等。得到者對施者心變柔軟，想"此人對我作了幫助"，施者對得到者也是。因此說"二者的心都變柔軟"。 調伏未調：未調服不順從者也因佈施而調服順從，隨順掌控。不施破壞已調：不施與對先前已調服順從者也因生起損害而破壞心意。上升：施者和說愛語者因為成為他人尊重恭敬處而上升。下傾：受施者因佈施和愛語而得到幫助對幫助者下傾。 心的莊嚴佈施最殊勝，因為無染污、極清凈、及為功德殊勝的因緣。第二等經義顯明易解。 第一佈施經等註釋終。 佈施生起經註釋

1. Pañcame dānapaccayāti dānakāraṇā, dānamayapuññassa katattā upacitattāti attho. Upapattiyoti manussesu devesu ca nibbattiyo. Ṭhapetīti ekavārameva anuppajjitvā yathā upari tenevākārena pavattati, evaṃ ṭhapeti. Tadeva cassa adhiṭṭhānanti āha 『『tasseva vevacana』』nti. Vaḍḍhetīti brūheti na hāpeti. Vimuttanti adhimuttaṃ, ninnaṃ poṇaṃ pabbhāranti attho. Vimuttanti vā vissaṭṭhaṃ. Nippariyāyato uttari nāma paṇītaṃ majjhepi hīnamajjhimavibhāgassa labbhanatoti vuttaṃ 『『uttari abhāvitanti tato uparimaggaphalatthāya abhāvita』』nti. Saṃvattati tathāpaṇihitaṃ dānamayaṃ cittaṃ. Yaṃ pana pāḷiyaṃ 『『tañca kho』』tiādi vuttaṃ, taṃ tatrupapattiyā vibandhakaradussīlyābhāvadassanaparaṃ daṭṭhabbaṃ, na dānamayassa puññassa kevalassa taṃsaṃvattanatādassanaparanti daṭṭhabbaṃ. Samucchinnarāgassāti samucchinnakāmarāgassa. Tassa hi siyā brahmaloke upapatti, na samucchinnabhavarāgassa. Vītarāgaggahaṇena cettha kāmesu vītarāgatā adhippetā, yāya brahmalokūpapatti siyā. Tenāha 『『dānamattenevā』』tiādi. Yadi evaṃ dānaṃ tattha kimatthiyanti āha 『『dānaṃ panā』』tiādi. Dānena muducittoti baddhāghāte veripuggalepi attano dānasampaṭicchanena mudubhūtacitto.

Dānūpapattisuttavaṇṇanā niṭṭhitā.

1. Puññakiriyavatthusuttavaṇṇanā

2. Chaṭṭhe pujjabhavaphalaṃ nibbattenti, attano santānaṃ punantīti vā puññāni ca tāni hetupaccayehi kattabbato kiriyā cāti puññakiriyā, tāyeva ca tesaṃ tesaṃ piyamanāpatādiānisaṃsānaṃ vatthubhāvato puññakiriyavatthūni.

Anucchinnabhavamūlassa anuggahavasena, pūjāvasena vā attano deyyadhammassa parassa pariccāgacetanā dīyati etenāti dānaṃ, dānameva dānamayaṃ. Padapūraṇamattaṃ maya-saddo. Cīvarādīsu catūsu paccayesu (dī. ni. aṭṭha. 3.305), annādīsu vā dasasu dānavatthūsu, rūpādīsu vā chasu ārammaṇesu taṃ taṃ dentassa tesaṃ uppādanato paṭṭhāya pubbabhāge pariccāgakāle pacchā somanassacittena anussaraṇe cāti tīsu kālesu pavattacetanā dānamayaṃ puññakiriyavatthu nāma.

Niccasīlauposathasīlādivasena pañca aṭṭha dasa vā sīlāni samādiyantassa 『『sīlapūraṇatthaṃ pabbajissāmī』』ti vihāraṃ gacchantassa pabbajantassa, manorathaṃ matthakaṃ pāpetvā 『『pabbajito vatamhi sādhu suṭṭhū』』ti āvajjentassa, saddhāya pātimokkhaṃ paripūrentassa, paññāya cīvarādike paccaye paccavekkhantassa, satiyā āpāthagatesu rūpādīsu cakkhudvārādīni saṃvarantassa, vīriyena ājīvaṃ sodhentassa ca pavattacetanā sīlati, sīletīti vā sīlamayaṃ puññakiriyavatthu nāma.

Paṭisambhidāyaṃ (paṭi. ma.

我會完整直譯這段巴利文： 35. 第五經中，因佈施：即因佈施，意為已作、已積累佈施功德。生起：即在人間天上的出生。安立：即不是隻生一次，而是如何在上面以同樣方式相續，如此安立。那就是他的決意，所以說"是它的同義語"。增長：即增益不減損。傾向：即傾向，意為傾斜、趨向、傾倒。或傾向即放舍。因為在最上之外依非譬喻義稱為殊勝，在中也能得到低、中的區分，所以說"未修上：即未為更上道果而修"。如此發願的佈施性心趣向。但在聖典中說"而且那"等，應視為顯示投生於彼處的障礙惡戒的不存在，不應視為顯示僅僅佈施功德的趣向彼處。斷盡貪：即斷盡欲貪。因為他可能投生梵界，非斷盡有貪者。這裡以離貪所指的是對欲的離貪，由此可能投生梵界。因此說"僅以佈施"等。若如此佈施于彼有何用，所以說"但佈施"等。以佈施心柔軟：即對結怨的敵人也因接受自己的佈施而心變柔軟。 佈施生起經註釋終。 福業事經註釋 36. 第六經中，生起可敬的有果，或凈化自己的相續為福，而且它們以因緣應作為作業，故為福業，正是它們作為那些可愛、可意等功德的基礎，故為福業事。 對未斷有根者以攝受方式，或以供養方式，自己施物於他人的捨棄心稱為佈施，佈施即是佈施性。maya（性）字只是填詞。對於衣等四資具，或飯食等十種施物，或色等六種所緣，施與者從產生開始，在前分、舍施時、后以喜心隨念，如是在三時中生起的心意為佈施性福業事。 依常戒、布薩戒等方式受持五戒、八戒或十戒，為圓滿戒而去精舍出家，達成願望后思惟"我已出家，善哉善哉"，以信圓滿波羅提木叉，以慧省察衣等資具，以念于現前色等攝護眼等諸門，以精進清凈活命而生起的心意為戒，或稱為戒性福業事。 在無礙解道中;;

1.48) vuttena vipassanāmaggena cakkhuṃ aniccato dukkhato anattato vipassantassa, sotaṃ…pe… ghānaṃ…pe… jivhaṃ…pe… kāyaṃ…pe… rūpe…pe… dhamme…pe… cakkhuviññāṇaṃ…pe… manoviññāṇaṃ…pe… cakkhusamphassaṃ …pe… manosamphassaṃ…pe… cakkhusamphassajaṃ vedanaṃ…pe… manosamphassajaṃ vedanaṃ…pe… jarāmaraṇaṃ aniccato dukkhato anattato vipassantassa yā cetanā, yā ca pathavīkasiṇādīsu sabbāsu aṭṭhattiṃsāya ārammaṇesu pavattā jhānacetanā, yā ca anavajjesu kammāyatanasippāyatanavijjāṭṭhānesu paricayamanasikārādivasena pavattā cetanā, sabbā sā bhāveti etāyāti bhāvanāmayaṃ vuttanayena puññakiriyavatthu cāti bhāvanāmayaṃ puññakiriyavatthu.

Ekamekañcettha yathārahaṃ pubbabhāgato paṭṭhāya karontassa kāyakammaṃ hoti. Tadatthaṃ vācaṃ nicchārentassa vacīkammaṃ. Kāyaṅgaṃ vācaṅgañca acopetvā manasā cintayantassa manokammaṃ. Annādīni dentassa cāpi 『『annadānādīni demī』』ti vā, dānapāramiṃ āvajjetvā vā dānakāle dānamayaṃ puññakiriyavatthu hoti. Yathā hi kevalaṃ 『『annadānādīni demī』』ti dānakāle dānamayaṃ puññakiriyavatthu hoti, evaṃ 『『idaṃ dānamayaṃ sammāsambodhiyā paccayo hotū』』ti dānapāramiṃ āvajjetvā dānakālepi dānasīseneva pavattitattā. Vattasīse ṭhatvā dadanto 『『etaṃ dānaṃ nāma mayhaṃ kulavaṃsahetu paveṇicāritta』』nti cārittasīsena vā dento cārittasīlattā sīlamayaṃ. Khayato vayato sammasanaṃ paṭṭhapetvā dadato bhāvanāmayaṃ puññakiriyavatthu hoti. Yathā hi deyyadhammapariccāgavasena vattamānāpi dānacetanā vattasīse ṭhatvā dadato sīlamayaṃ puññakiriyavatthu hoti pubbābhisaṅkhārassa aparabhāge cetanāya ca tathāpavattattā.

Puññakiriyavatthusuttavaṇṇanā niṭṭhitā.

7-8. Sappurisadānasuttādivaṇṇanā

37-38. Sattame viceyya detīti ettha dve vicinanāni dakkhiṇeyyavicinanaṃ, dakkhiṇāvicinanañca. Tesu vipannasīle ito bahiddhā pañcanavuti pāsaṇḍabhede ca dakkhiṇeyye pahāya sīlādiguṇasampannānaṃ sāsane pabbajitānaṃ dānaṃ dakkhiṇeyyavicinanaṃ nāma. Lāmakalāmake paccaye apanetvā paṇītapaṇīte vicinitvā tesaṃ dānaṃ dakkhiṇāvicinanaṃ nāma. Tenāha 『『imassa dinnaṃ mahapphalaṃ bhavissatī』』tiādi. Aṭṭhame natthi vattabbaṃ.

Sappurisadānasuttādivaṇṇanā niṭṭhitā.

9-10. Abhisandasuttādivaṇṇanā

39-40. Navame puññābhisandāti puññanadiyo. Kusalābhisandāti kusalānaṃ pavāhā. Sukhassāhārāti sukhapaccayā. Aggānīti ñātattā aggaññāni. Cirarattaṃ ñātattā rattaññāni. Ariyānaṃ sādhūnaṃ vaṃsānīti ñātattā vaṃsaññāni. Porāṇānaṃ ādipurisānaṃ etānīti porāṇāni. Sabbaso kenacipi pakārena sādhūhi na kiṇṇāni na khittāni chaḍḍitānīti asaṃkiṇṇāni. Ayañca nayo nesaṃ yathā atīte, evaṃ etarahi anāgate cāti āha 『『asaṃkiṇṇapubbāni na saṃkiyanti na saṃkiyissantī』』ti. Tato eva appaṭikuṭṭhāni. Na hi kadāci viññū samaṇabrāhmaṇā hiṃsādipāpadhammaṃ anujānanti. Aparimāṇānaṃ sattānaṃ abhayaṃ detīti sabbesu bhūtesu nihitadaṇḍattā sakalassapi sattakāyassa bhayābhāvaṃ deti. Averanti verābhāvaṃ. Abyābajjhanti niddukkhataṃ. Evamettha saṅkhepato pāḷivaṇṇanā veditabbā. Dasame natthi vattabbaṃ.

Abhisandasuttādivaṇṇanā niṭṭhitā.

Dānavaggavaṇṇanā niṭṭhitā.

1. Uposathavaggo

1-8. Saṃkhittūposathasuttādivaṇṇanā

41-

我會完整直譯這段巴利文： 1.48. 以無礙解道所說的觀智道，觀察眼為無常、苦、無我，耳...乃至...鼻...乃至...舌...乃至...身...乃至...色...乃至...法...乃至...眼識...乃至...意識...乃至...眼觸...乃至...意觸...乃至...眼觸所生受...乃至...意觸所生受...乃至...觀察老死為無常、苦、無我的心意，以及在地遍等一切三十八種所緣中生起的禪定心意，以及在無過失的工巧處、技能處、明處中依熟習作意等方式生起的心意，一切這些以此修習為修習性，如前所說方式為福業事，此為修習性福業事。 在此每一項從適當的前分開始作者為身業。為此發出語言者為語業。不動身份、語分而以意思惟者為意業。施與飯食等時，或想"我施與飯食等"，或憶念佈施波羅蜜，在施時為佈施性福業事。如僅僅在施時想"我施與飯食等"為佈施性福業事，同樣憶念"愿此佈施性成為正等覺的助緣"而佈施時，也因以佈施為首而轉起。住於行持而施者想"此佈施是我家族傳統的習俗"，或以習俗為首而施因為是行持戒，故為戒性。開始從滅盡、衰敗觀察而施為修習性福業

1. Pañcamassa paṭhamādīsu natthi vattabbaṃ. Chaṭṭhe (saṃ. ni. ṭī. 1.1.165) pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgameva pañcaṅgikaṃ, tassa pañcaṅgikassa. Mahatī daddarī vīṇāvisesopi ātatamevāti 『『cammapariyonaddhesū』』ti visesanaṃ kataṃ. Ekatalatūriyaṃ kumbhathunadaddarikādi. Ubhayatalaṃ bherimudiṅgādi. Cammapariyonaddhaṃ hutvā vinibaddhaṃ ātatavitataṃ. Sabbaso pariyonaddhaṃ nāma caturassaambaṇaṃ paṇavādi ca. Gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādi-saddena saṅkhādīnaṃ saṅgaho. Sammādīti sammatāḷakaṃsatāḷasilāsalākatāḷādi. Tattha sammatāḷaṃ nāma dantamayatāḷaṃ. Kaṃsatāḷaṃ lohamayaṃ. Silāmayaṃ ayopattena ca vādanatāḷaṃ silāsalākatāḷaṃ. Sumucchitassāti suṭṭhu paṭiyattassa. Pamāṇeti nātidaḷhanātisithilasaṅkhāte majjhime mucchanāpamāṇe. Chekoti paṭu paṭṭho. So cassa paṭubhāvo manoharoti āha 『『sundaro』』ti. Rañjetunti rāgaṃ uppādetuṃ. Khamatevāti rocateva. Na nibbindatīti na tajjeti, sotasukhabhāvato piyāyitabbova hoti.

Bhattāraṃ nātimaññatīti sāmikaṃ muñcitvā aññaṃ manasāpi na pattheti. Uṭṭhāhikāti uṭṭhānavīriyasampannā. Analasāti nikkosajjā. Saṅgahitaparijjanāti sammānanādīhi ceva chaṇādīsu pesetabba-piyabhaṇḍādipaṇṇākārapesanādīhi ca saṅgahitaparijanā. Idha parijano nāma sāmikassa ceva attano ca ñātijano. Sambhatanti kasivaṇijjādīni katvā ābhatadhanaṃ. Sattamaṭṭhamāni uttānatthāni.

Saṃkhittūposathasuttādivaṇṇanā niṭṭhitā.

9-10. Paṭhamaidhalokikasuttādivaṇṇanā

49-50. Navame idhalokavijayāyāti idhalokavijinanatthāya abhibhavatthāya. Yo hi diṭṭhadhammikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so idhalokavijayāya paṭipanno nāma hoti paccatthikaniggaṇhanato sadatthasampādanato ca. Tenāha 『『ayaṃsa loko āraddho hotī』』ti. (Pasaṃsāvahato tayidaṃ pasaṃsāvahanaṃ kittisaddena idhaloke saddānaṃ cittatosanaviddheyyabhāvāpādanena ca hotīti daṭṭhabbaṃ.) Susaṃvihitakammantoti yāgubhattapacanakālādīni anatikkamitvā tassa tassa sādhukaṃ karaṇena suṭṭhu saṃvihitakammanto. Paralokavijayāyāti paralokassa vijinanatthāya abhibhavatthāya. Yo hi samparāyikaṃ anatthaṃ parivajjanavasena abhibhavati, tato eva tadatthaṃ sampādeti, so paralokavijayāya paṭipanno nāma hoti. Sesaṃ sabbattha uttānameva.

Paṭhamaidhalokikasuttādivaṇṇanā niṭṭhitā.

Uposathavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

1. Dutiyapaṇṇāsakaṃ

(6) 1. Gotamīvaggo

1-3. Gotamīsuttādivaṇṇanā

51-53. Chaṭṭhassa paṭhame (sārattha. ṭī. cūḷavagga

我會完整直譯這段巴利文： 48. 第五品中第一等經無需解釋。在第六經中，有五支為五支，正是五支為五支性，對那五支性。大鼓等琵琶種類也是單面，所以加上"皮革包覆"的限定。單面樂器如腰鼓、陶鼓、小鼓等。雙面如大鼓、小鼓等。皮革包覆而緊綁的為單面雙面。完全包覆即四方鼓、平鼓等。牛角等也應視為包含在此中。竹笛等：等字包含貝殼等。鈸等：鈸、銅鈸、石鈸、木鈸等。其中牙制鈸稱為鈸。銅製為銅鈸。以鐵片敲擊石製的為石木鈸。善調的：即善備的。適度：即不太緊不太鬆稱為中等的調音程度。熟練：即善巧、精通。他的這善巧性是悅意的，所以說"美妙"。令喜：即生起喜。喜歡：即歡喜。不厭倦：即不斥責，因悅耳而應愛樂。 不輕視丈夫：即除了丈夫外連想也不希求他人。勤勞：即具足精進努力。不懈怠：即無懶惰。攝受眷屬：即以恭敬等及在節日送適合贈送的可愛物品等禮物而攝受眷屬。這裡眷屬是指丈夫和自己的親屬。所積聚：即做農耕、貿易等帶來的財富。第七、第八經義顯明。 略說布薩經等註釋終。 9-10. 第一此世間經等註釋 49-50. 在第九經中，為此世勝利：為征服此世、勝過。因為以避免現世的不利而勝過，由此而成就其利益，他稱為行道於此世勝利，因為鎮伏敵對和成就自利。因此說"此世已成就"。（應知由帶來稱讚而此為帶來稱讚，以名聲和使此世間的聲音達到悅意調伏的狀態而有。）善安排事務：即不錯過粥飯煮食時等，以善作那些而善安排事務。為來世勝利：為征服來世、勝過。因為以避免來世的不利而勝過，由此而成就其利益，他稱為行道于來世勝利。其餘處處義顯明。 第一此世間經等註釋終。 布薩品註釋終。 第一五十經終。 第二五十經 （6）1. 瞿曇彌品 1-3. 瞿曇彌經等註釋 51-53. 第六品第一（精要復注小品;

3.402) gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā 『『sace ayaṃ dhītaraṃ labhissati, cakkavattirañño mahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī』』ti byākariṃsu. Athassā 『『mahāpajāpatī』』ti nāmaṃ akaṃsu. Tenāha 『『puttapajāya ceva dhītupajāya ca mahantattā evaṃladdhanāmā』』ti.

『『Attadaṇḍā bhayaṃ jātaṃ, janaṃ passatha medhagaṃ;

Saṃvegaṃ kittayissāmi, yathā saṃvijitaṃ mayā』』ti. (su. ni. 941; mahāni. 170) –

Ādinā attadaṇḍasuttaṃ kathesi. Taṃtaṃpalobhanakiriyā kāyavācāhi parakkamantiyo ukkaṇṭhantūti sāsanaṃ pesenti nāmāti katvā vuttaṃ 『『sāsanaṃ pesetvā』』ti. Kuṇāladahanti kuṇāladahatīraṃ. Anabhiratiṃ vinodetvāti itthīnaṃ dosadassanamukhena kāmānaṃ vokārasaṃkilesavibhāvanena anabhiratiṃ vinodetvā.

Āpādikāti saṃvaddhakā, tumhākaṃ hatthapādesu kiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggitāti attho. Posikāti divasassa dve tayo vāre nahāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharo, tasmiṃ jāte mahāpajāpatī attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Daharoti taruṇo. Yuvāti yobbaññe ṭhito. Maṇḍanakajātikoti alaṅkārasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo. Koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto. Idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni maṇḍanakajātiko ca lokasammatattā vuttāni.

Mātugāmassa pabbajitattāti idaṃ pañcavassasatato uddhaṃ aṭṭhatvā pañcasuyeva vassasatesu saddhammaṭṭhitiyā kāraṇanidassanaṃ. Paṭisambhidāpabhedappattakhīṇāsavavaseneva vuttanti ettha paṭisambhidāppattakhīṇāsavaggahaṇena jhānānipi gahitāneva honti. Na hi nijjhānakānaṃ sabbappakārasampatti ijjhatīti vadanti. Sukkhavipassakakhīṇāsavavasena vassasahassantiādinā ca yaṃ vuttaṃ, taṃ khandhakabhāṇakānaṃ matena vuttanti veditabbaṃ. Vinayaṭṭhakathāyampi (cūḷava. aṭṭha. 403) imināva nayena vuttaṃ.

Dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.161) pana 『『paṭisambhidāppattehi vassasahassaṃ aṭṭhāsi, chaḷabhiññehi vassasahassaṃ, tevijjehi vassasahassaṃ, sukkhavipassakehi vassasahassaṃ, pātimokkhena vassasahassaṃ aṭṭhāsī』』ti vuttaṃ. Idhāpi sāsanantaradhānakathāyaṃ (a. ni. aṭṭha. 1.1.130) 『『buddhānañhi parinibbānato vassasahassameva paṭisambhidā nibbattetuṃ sakkonti, tato paraṃ cha abhiññā, tato tāpi nibbattetuṃ asakkontā tisso vijjā nibbattenti, gacchante gacchante kāle tāpi nibbattetuṃ asakkontā sukkhavipassakā honti. Eteneva upāyena anāgāmino, sakadāgāmino, sotāpannā』』ti vuttaṃ.

Saṃyuttanikāyaṭṭhakathāyaṃ (saṃ. ni. aṭṭha. 2.

我會完整直譯這段巴利文： 3.402. 瞿曇彌是姓氏。在她命名日時，獲得供養的婆羅門們見其相好圓滿說："如果她生女兒，將成為轉輪王的王后。如果生兒子，將成為轉輪王。這樣無論如何她都將有大量子嗣。"於是為她取名"大生主"。因此說"因兒子和女兒子嗣眾多而得此名"。 "自杖生怖畏，見眾互爭鬥； 我說我所悟，令汝生警惕。" 以此等開始說自杖經。以身語努力作種種誘惑行為而渴望，即稱為送信，因此說"送信"。鳩那羅池：即鳩那羅池岸。除去不樂：即以見女人過患為門，闡明欲的過患染污而除去不樂。 養育者：即撫養者，當你們手腳無法做事時，使手腳長大照顧的意思。扶養者：即一天兩三次為你們洗浴、餵食、飲水而扶養你們。哺乳：據說難陀太子比菩薩晚生幾天，他出生時大生主把自己的兒子交給奶母，自己為菩薩盡奶母之責而哺育自己的乳汁。長老針對此事這樣說。童年：即年少。青年：即住于青春。愛裝飾：即以裝飾為性。其中有些童年不是青年，如太年少。有些青年不愛裝飾，如寂靜性者，或為懶惰過失等所制。這裡是指童年且青年且愛裝飾，所以這樣說。蓮花等是因為世間認可而說的。 因女人出家：這是顯示正法只住五百年而不超過五百年的原因。僅就證得無礙解分別的漏盡者而說：在此以證得無礙解漏盡者的詞也包括禪那。因為說無禪那者不能成就一切圓滿。以干觀行漏盡者一千年等所說，應知是依誦律者的見解而說。在律注中也是以此方式說。 但在長部注中說："依證得無礙解者住一千年，六神通者住一千年，三明者住一千年，干觀行者住一千年，依波羅提木叉住一千年。"這裡在說正法滅沒時也說："佛般涅槃后一千年能生起無礙解，此後是六神通，此後不能生起它們而生起三明，隨著時間推移不能生起它們而成為干觀行者。以此方式而有不還者、一來者、預流者。" 在相應部注中（相應部注2.

2.156) pana 『『paṭhamabodhiyañhi bhikkhū paṭisambhidāppattā ahesuṃ. Atha kāle gacchante paṭisambhidā pāpuṇituṃ na sakkhiṃsu, chaḷabhiññā ahesuṃ. Tato cha abhiññā pattuṃ asakkontā tisso vijjā pāpuṇiṃsu. Idāni kāle gacchante tisso vijjā pāpuṇituṃ asakkontā āsavakkhayamattaṃ pāpuṇissanti, tampi asakkontā anāgāmiphalaṃ, tampi asakkontā sakadāgāmiphalaṃ, tampi asakkontā sotāpattiphalaṃ, gacchante kāle sotāpattiphalampi pattuṃ na sakkhissantī』』ti vuttaṃ. Yasmā cetaṃ sabbaṃ aññamaññappaṭiviruddhaṃ, tasmā tesaṃ tesaṃ bhāṇakānaṃ matameva ācariyena tattha tattha dassitanti gahetabbaṃ. Aññathā hi ācariyasseva pubbāparavirodhappasaṅgo siyāti.

Tāniyevāti tāniyeva pañcavassasahassāni. Pariyattimūlakaṃ sāsananti āha 『『na hi pariyattiyāasati paṭivedho atthī』』tiādi. Pariyattiyā hi antarahitāya paṭipattiantaradhāyati, paṭipattiyā antarahitāya adhigamo antaradhāyati. Kiṃkāraṇā? Ayañhi pariyatti paṭipattiyā paccayo hoti, paṭipatti adhigamassa. Iti paṭipattitopi pariyattiyeva pamāṇaṃ. Dutiyatatiyesu natthi vattabbaṃ.

Gotamīsuttādivaṇṇanā niṭṭhitā.

4-5. Dīghajāṇusuttādivaṇṇanā

54-55. Catutthe (dī. ni. aṭṭha. 3.265) ekena bhoge bhuñjeyyāti ekena koṭṭhāsena bhoge bhuñjeyya, vinibhuñjeyya vāti attho. Dvīhi kammanti dvīhi koṭṭhāsehi kasivaṇijjādikammaṃ payojeyya. Nidhāpeyyāti catutthakoṭṭhāsaṃ nidhetvā ṭhapeyya, nidahitvā bhūmigataṃ katvā ṭhapeyyāti attho. Āpadāsu bhavissatīti kulānañhi na sabbakālaṃ ekasadisaṃ vattati, kadāci rājaaggicoradubbhikkhādivasena āpadā uppajjanti, tasmā evaṃ āpadāsu uppannāsu bhavissatīti ekaṃ koṭṭhāsaṃ nidhāpeyyāti vuttaṃ. Imesu pana catūsu koṭṭhāsesu kataraṃ koṭṭhāsaṃ gahetvā kusalaṃ kātabbanti? 『『Bhoge bhuñjeyyā』』ti vuttakoṭṭhāsaṃ. Tato gaṇhitvā hi bhikkhūnampi kapaṇaddhikānampi dānaṃ dātabbaṃ, pesakāranhāpitādīnampi vetanaṃ dātabbaṃ. Samaṇabrāhmaṇakapaṇaddhikādīnaṃ dānavasena ceva, adhivatthadevatādīnaṃ petabalivasena, nhāpitādīnaṃ vetanavasena ca viniyogopi upayogo eva.

Apenti gacchanti, apentā vā etehīti apāyā, apāyā eva mukhāni dvārānīti apāyamukhāni. Vināsadvārānīti etthāpi eseva nayo. Pañcame natthi vattabbaṃ.

Dīghajāṇusuttādivaṇṇanā niṭṭhitā.

6-8. Bhayasuttādivaṇṇanā

56-58. Chaṭṭhe gabbhavāso idha uttarapadalopena gabbho vuttoti āha 『『gabbhoti gabbhavāso』』ti. Sattamaṭṭhamāni uttānatthāni.

Bhayasuttādivaṇṇanā niṭṭhitā.

6-10. Puggalasuttādivaṇṇanā

59-60. Navame dānaṃ dadantānanti dakkhiṇeyyaṃ uddissa dānaṃ dentānaṃ. Upadhī vipaccanti etena, upadhīsu vā vipaccati, upadhayo vā vipākā etassāti upadhivipākaṃ. Saṅghe dinnaṃ mahapphalanti ariyasaṅghe dinnaṃ vipphāraṭṭhānaṃ hoti, vipulaphalanti attho. Dasame natthi vattabbaṃ.

Puggalasuttādivaṇṇanā niṭṭhitā.

Gotamīvaggavaṇṇanā niṭṭhitā.

(7) 2. Bhūmicālavaggo

1-5. Icchāsuttādivaṇṇanā

61-65. Sattamassa paṭhamādīni suviññeyyāni. Pañcame (dī.ni.ṭī.

我會完整直譯這段巴利文： 2.156. 但在初覺時比丘們證得無礙解。隨著時間推移不能獲得無礙解，成為六神通者。此後不能獲得六神通而證得三明。現在隨時間推移不能獲得三明而只證得漏盡，不能證得那個而證得不還果，不能證得那個而證得一來果，不能證得那個而證得預流果，隨時間推移連預流果也不能證得。因為這一切相互矛盾，所以應知阿阇黎僅僅在各處顯示各個誦者的見解。否則阿阇黎自己會陷入前後矛盾。 正是那些：就是那五千年。以教法為根本的教法，所以說"無教法則無通達"等。因為教法隱沒時行道隱沒，行道隱沒時證得隱沒。為什麼？因為這教法是行道的緣，行道是證得的緣。如是教法比行道更重要。第二、第三經無需解釋。 瞿曇彌經等註釋終。 4-5. 長膝經等註釋 54-55. 在第四經中，以一（份）享受財富：即以一份享受財富，或分配使用的意思。以二（份）作業：以兩份從事農耕貿易等工作。儲藏：把第四份儲藏儲存，即埋藏在地下儲存的意思。將用於災難：因為家族不是一直保持相同，有時因王、火、盜賊、饑饉等而生起災難，所以說當災難生起時將用於此而儲藏一份。在這四份中取哪一份做善事？就是說"享受財富"的那份。從那裡取而應佈施給比丘和貧窮者，也應給裁縫師、理髮師等工資。以佈施方式給予沙門、婆羅門、貧窮者等，以鬼祭方式給予住處神祇等，以工資方式給予理髮師等的支出也就是使用。 離去、消失，或由此離去為損失，損失即門為損失門。敗壞門：這裡也是這個道理。第五經無需解釋。 長膝經等註釋終。 6-8. 怖畏經等註釋 56-58. 在第六經中，胎住在此略去後詞而說為胎，所以說"胎即胎住"。第七、第八經義顯明。 怖畏經等註釋終。 6-10. 人經等註釋 59-60. 在第九經中，佈施施者：即針對應供者而施佈施。由此熟成依止，或在依止中熟成，或依止是它的果報為依止熟成。僧團所施大果：即施與聖僧團成為廣大處，意為果報廣大。第十經無需解釋。 人經等註釋終。 瞿曇彌品註釋終。 (7) 2. 地震品 1-5. 欲經等註釋 61-65. 第七品的第一等經容易理解。在第五經（長部復注;

2.173) abhibhavatīti abhibhu, parikammaṃ, ñāṇaṃ vā. Abhibhu āyatanaṃ etassāti abhibhāyatanaṃ, jhānaṃ. Abhibhavitabbaṃ vā ārammaṇasaṅkhātaṃ āyatanaṃ etassāti abhibhāyatanaṃ. Atha vā ārammaṇābhibhavanato abhitu ca taṃ āyatanañca yogino sukhavisesānaṃ adhiṭṭhānabhāvato manāyatanadhammāyatanabhāvato cātipi sasampayuttajjhānaṃ abhibhāyatanaṃ. Tenāha 『『abhibhavanakāraṇānī』』tiādi. Tāni hīti abhibhāyatanasaññitāni jhānāni. 『『Puggalassa ñāṇuttariyatāyā』』ti idaṃ ubhayatthāpi yojetabbaṃ. Kathaṃ? Paṭipakkhabhāvena paccanīkadhamme abhibhavanti puggalassa ñāṇuttariyatāya ārammaṇāni abhibhavanti. Ñāṇabaleneva hi ārammaṇābhibhavanaṃ viya paṭipakkhābhibhavopīti.

Parikammavasenaajjhattaṃ rūpasaññī, na appanāvasena. Na hi paṭibhāganimittārammaṇā appanā ajjhattavisayā sambhavati. Taṃ pana ajjhattaparikammavasena laddhaṃ kasiṇanimittaṃ avisuddhameva hoti, na bahiddhāparikammavasena laddhaṃ viya visuddhaṃ.

Parittānīti yathāladdhāni suppasarāvamattāni. Tenāha 『『avaḍḍhitānī』』ti. Parittavasenevāti vaṇṇavasena ābhoge vijjamānepi parittavaseneva idaṃ abhibhāyatanaṃ vuttaṃ. Parittatā hettha abhibhavanassa kāraṇaṃ. Vaṇṇābhoge satipi asatipi abhibhāyatanabhāvanā nāma tikkhapaññasseva sambhavati, na itarassāti āha 『『ñāṇuttariko puggalo』』ti. Abhibhavitvā samāpajjatīti ettha abhibhavanaṃ samāpajjanañca upacārajjhānādhigamasamanantarameva appanājhānuppādananti āha 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti. Saha nimittuppādenāti ca appanāparivāsābhāvassa lakkhaṇavacanametaṃ. Yo 『『khippābhiñño』』ti vuccati, tatopi ñāṇuttarasseva abhibhāyatanabhāvanā. Etthāti etasmiṃ nimitte. Appanaṃ pāpetīti bhāvanaṃ appanaṃ neti.

Ettha ca keci 『『uppanne upacārajjhāne taṃ ārabbha ye heṭṭhimantena dve tayo javanavārā pavattanti, te upacārajjhānapakkhikā eva, tadanantarañca bhavaṅgaparivāsena upacārāsevanāya ca vinā appanā hoti, saha nimittuppādeneva appanaṃ pāpetī』』ti vadanti, taṃ tesaṃ matimattaṃ. Na hi pārivāsikakammena appanāvāro icchito, nāpi mahaggatappamāṇajjhānesu viya upacārajjhāne ekantato paccavekkhaṇā icchitabbā, tasmā upacārajjhānādhigamato paraṃ katipayabhavaṅgacittāvasāne appanaṃ pāpuṇanto 『『saha nimittuppādenevettha appanaṃ pāpetī』』ti vutto. 『『Saha nimittuppādenā』』ti ca adhippāyikamidaṃ vacanaṃ, na nītatthaṃ. Adhippāyo vuttanayeneva veditabbo.

Na antosamāpattiyaṃ tadā tathārūpassa ābhogassa asambhavato, samāpattito vuṭṭhitassa ābhogo pubbabhāgabhāvanāya vasena jhānakkhaṇe pavattaṃ abhibhavanākāraṃ gahetvā pavattoti daṭṭhabbaṃ. Abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 204) pana 『『iminā panassa pubbabhogo kathito』』ti vuttaṃ. Antosamāpattiyaṃ tathā ābhogābhāve kasmā 『『jhānasaññāyapī』』ti vuttanti āha 『『abhibhavana…pe… atthī』』ti.

Vaḍḍhitappamāṇānīti vipulappamāṇānīti attho, na ekaṅguladvaṅgulādivasena vaḍḍhiṃ pāpitānīti tathāvaḍḍhanassevettha asambhavato. Tenāha 『『mahantānī』』ti. Bhattavaḍḍhitakanti bhuñjanabhājane vaḍḍhitvā dinnaṃ bhattaṃ, ekāsane purisena bhuñjitabbabhattato upaḍḍhabhattanti attho.

我會完整直譯這段巴利文： 2.173. 勝解為勝，即準備或智。勝為它的處為勝處，即禪。或所應勝解的稱為處的所緣為它的為勝處。或因勝解所緣，且它是處，因為對修行者是特殊樂的立足處，以及因為是意處法處，所以與相應禪一起為勝處。因此說"勝解原因"等。因為它們：即稱為勝處的禪。"因人的智殊勝"這應在兩處都配合。如何？以對治方式勝解違逆法因人的智殊勝而勝解所緣。因為正如以智力勝解所緣一樣也是勝解對治。 依準備方式內有色想，不是依安止方式。因為以似相所緣的安止不能生起內所緣。但那依內準備方式得到的遍相不清凈，不像依外準備方式得到的清凈。 小：即如所得到的碗盤大小。所以說"未擴大"。僅以小方式：即雖有以色方式作意，但這勝處僅以小方式說。因為此中小是勝解的原因。不論有無色作意，勝處修習只適合利慧者，不適合其他人，所以說"智殊勝者"。勝解而入定：此中勝解和入定就是在獲得近行禪之後立即生起安止禪，所以說"在此伴隨相生起就達到安止"。伴隨相生起：這是說明無安止等待的特徵。所謂"速知者"，比他更有智者的勝處修習。在此：即在此相中。達到安止：即把修習帶到安止。 此中有些人說："生起近行禪時，緣於它而最少發生二三速行心，它們只屬於近行禪分，其後無有分等待和近行數習而有安止，伴隨相生起就達到安止。"這只是他們的見解。因為安止心不需要等待工作，也不像大界和無量禪那樣在近行禪中一定需要觀察，所以從獲得近行禪后，在少數有分心結束時達到安止，稱為"在此伴隨相生起就達到安止"。"伴隨相生起"這是意趣說，不是了義說。意趣應如所說方式理解。 不在定中，因為那時不可能有這樣的作意，應知出定者的作意是依前分修習的力量，取定剎那發生的勝解方式而發生。但在阿毗達磨注中說："以此說他的前分。"在定中無如此作意，為什麼說"也以禪想"？所以說"勝解...等有"。 擴大量：意為廣大量，不是依一指二指等方式令達擴大，因為此中不可能有這樣擴大。所以說"大"。增大飯：即在食器中增加給予的飯，意為比一座男人所食之飯的一半飯。

Rūpe saññā rūpasaññā, sā assa atthīti rūpasaññī, na rūpasaññī arūpasaññī. Saññāsīsena jhānaṃ vadati. Rūpasaññāya anuppādanamevettha alābhitā. Bahiddhāva uppannanti bahiddhāvatthusmiṃyeva uppannaṃ. Abhidhamme (dha. sa. 204-209) pana 『『ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī』』ti evaṃ catunnaṃ abhibhāyatanānaṃ āgatattā abhidhammaṭṭhakathāyaṃ 『『kasmā pana yathā suttante ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānītiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā』』ti codanaṃ katvā 『『ajjhattarūpānaṃ anabhibhavanīyato』』ti kāraṇaṃ vatvā 『『tattha vā idha vā bahiddhā rūpāneva abhibhavitabbāni, tasmā tāni niyamatova vattabbānīti tatrāpi idhāpi vuttāni, 『ajjhattaṃ rūpasaññī』ti idaṃ pana satthu desanāvilāsamattamevā』』ti vuttaṃ.

Ettha ca vaṇṇābhogarahitāni sahitāni ca sabbāni 『『parittāni suvaṇṇadubbaṇṇānī』』ti vuttāni, tathā 『『appamāṇāni suvaṇṇadubbaṇṇānī』』ti. Atthi hi so pariyāyo 『『parittāni abhibhuyya, tāni ce kadāci vaṇṇavasena ābhujitāni honti suvaṇṇadubbaṇṇāni abhibhuyyā』』ti. Pariyāyakathā hi suttantadesanāti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni visuṃ vuttāni, tathā sahitāni. Atthi hi ubhayattha abhibhavanavisesoti, tathā idha pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo atthīti 『『ajjhattaṃ rūpasaññī』』tiādinā paṭhamadutiyaabhibhāyatanesu paṭhamavimokkho, tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito. Abhidhamme (dha. sa. 204-209, 247-249) pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni jhānāni vimokkhadesanāyaṃ vuttāni. Tadetaṃ 『『ajjhattaṃ rūpasaññī』』ti āgatassa abhibhāyatanadvayassa abhidhamme abhibhāyatanesu avacanato 『『rūpī rūpāni passatī』』tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. 『『Ajjhattarūpānaṃ anabhibhavanīyato』』ti idaṃ abhidhamme katthacipi 『『ajjhattaṃ rūpāni passatī』』ti avatvā sabbattha yaṃ vuttaṃ 『『bahiddhā rūpāni passatī』』ti, tassa kāraṇavacanaṃ. Tena yaṃ aññahetukaṃ, taṃ tena hetunā vuttaṃ. Yaṃ pana desanāvilāsahetukaṃ ajjhattaṃ arūpasaññitāya eva abhidhamme vacanaṃ, na tassa aññaṃ kāraṇaṃ maggitabbanti dasseti.

我會完整直譯這段巴利文： 色想為色想，他有此為有色想，無色想為無色想。以想為首說禪。此中不生起色想即是不得。只在外生起：即只在外所緣生起。但在阿毗達磨中說"內無色想而見外色，小的美色丑色，無量的美色丑色"，如是四勝處的到來，所以在阿毗達磨注中提出"為什麼不像經中說'內有色想一者見外色小'等，而不這樣說，在此四勝處中都說內無色想"的問題后，說明"因為內色不可勝解"的原因，並說"無論在那裡還是在這裡都只應勝解外色，所以必須說那些，因此在那裡和這裡都說。但'內有色想'只是師尊的說法風格而已。" 此中無色作意和有色作意的一切都說為"小的美色丑色"，同樣"無量的美色丑色"。因為有這種方式:"勝解小的,如果有時它們依色方式作意,則勝解美色丑色"。因為經的教說是方便說。但在阿毗達磨中因為是無方便說,所以分別說無色作意的和有色作意的。因為兩者都有勝解的差別,同樣在此因為是方便說所以也包含解脫的勝解方式,因此以"內有色想"等在第一第二勝處包含第一解脫,在第三第四勝處包含第二解脫,在色勝處包含第三解脫的勝解轉起。但在阿毗達磨中因為是無方便說,爲了顯示解脫勝處無混雜而除去解脫只說勝處。而一切解脫作用的禪都在解脫教說中說。這由"內有色想"等所來的兩種勝處在阿毗達磨的勝處中不說,以及"有色見色"等是一切解脫作用的共同說法而作區分。"因為內色不可勝解"這是在阿毗達磨中任何地方都不說"見內色"而到處說"見外色"的原因說明。由此顯示那由他因的以那因說,而那由說法風格因的在阿毗達磨中只說內無色想,不應尋求它的其他原因。

Ajjhattarūpānaṃ anabhibhavanīyatā ca tesaṃ bahiddhārūpānaṃ viya avibhūtattā desanāvilāso ca yathāvuttavavatthānavasena veditabbo veneyyajjhāsayavasena vijjamānapariyāyakathābhāvato. 『『Suvaṇṇadubbaṇṇānī』』ti eteneva siddhattā na nīlādiabhibhāyatanāni vattabbānīti ce? Taṃ na. Nīlādīsu katādhikārānaṃ nīlādibhāvasseva abhibhavanakāraṇattā. Na hi tesaṃ parisuddhāparisuddhavaṇṇānaṃ parittatā vā appamāṇatā vā abhibhavanakāraṇaṃ, atha kho nīlādibhāvo evāti. Etesu ca parittādikasiṇarūpesu yaṃ yaṃ caritassa imāni abhibhāyatanāni ijjhanti, taṃ dassetuṃ 『『imesu panā』』tiādi vuttaṃ. Sabbasaṅgāhikavasenāti nīlavaṇṇanīlanidassananīlanibhāsānaṃ sādhāraṇavasena. Vaṇṇavasenāti sabhāvavaṇṇavasena. Nidassanavasenāti passitabbatāvasena cakkhuviññāṇādiviññāṇavīthiyā gahetabbatāvasena. Obhāsavasenāti sappabhāsatāya avabhāsanavasena.

Icchāsuttādivaṇṇanā niṭṭhitā.

1. Vimokkhasuttavaṇṇanā

2. Chaṭṭhe (dī. ni. ṭī. 2.129) kenaṭṭhenāti kena sabhāvena. Sabhāvo hi ñāṇena yāthāvato araṇīyato ñātabbato 『『attho』』ti vuccati, so eva ttha-kārassa ṭṭha-kāraṃ katvā 『『aṭṭho』』ti vutto. Adhimuccanaṭṭhenāti adhikaṃ savisesaṃ muccanaṭṭhena. Etena satipi sabbassapi rūpāvacarajjhānassa vikkhambhanavasena paṭipakkhato vimuttabhāve yena bhāvanāvisesena taṃ jhānaṃ sātisayaṃ paṭipakkhato vimuccitvā pavattati, so bhāvanāviseso dīpito. Bhavati hi samānajātiyuttopi bhāvanāvisesena pavattiākāraviseso. Yathā taṃ saddhāvimuttato diṭṭhippattassa, tathā paccanīkadhammehi suṭṭhu vimuttatāya eva aniggahitabhāvena nirāsaṅkatāya abhirativasena suṭṭhu adhimuccanaṭṭhenapi vimokkho. Tenāha 『『ārammaṇe cā』』tiādi. Ayaṃ panatthoti ayaṃ adhimuccanaṭṭho pacchime vimokkhe nirodhe natthi. Kevalo vimuttaṭṭho eva tattha labbhati, taṃ sayameva parato vakkhati.

Rūpīti yenāyaṃ sasantatipariyāpannena rūpena samannāgato, taṃ yassa jhānassa hetubhāvena visiṭṭharūpaṃ hoti, yena visiṭṭhena rūpena 『『rūpī』』ti vucceyya rūpīsaddassa atisayatthadīpanato, tadeva sasantatipariyāpannarūpassa vasena paṭiladdhajjhānaṃ idha paramatthato rūpibhāvasādhakanti daṭṭhabbaṃ. Tenāha 『『ajjhatta』』ntiādi. Rūpajjhānaṃ rūpaṃ uttarapadalopena. Rūpānīti panettha purimapadalopo daṭṭhabbo. Tena vuttaṃ 『『nīlakasiṇādīni rūpānī』』ti. Rūpe kasiṇarūpe saññā rūpasaññā , sā etassa atthīti rūpasaññī, saññāsīsena jhānaṃ vadati. Tappaṭipakkhena arūpasaññī. Tenāha 『『ajjhattaṃ na rūpasaññī』』tiādi.

Anto appanāyaṃ 『『subha』』nti ābhogo natthīti iminā pubbābhogavasena tathā adhimutti siyāti dasseti. Evañhettha tathāvattabbatāpatticodanā anavaṭṭhānā hoti. Yasmā suvisuddhesu nīlādīsu vaṇṇakasiṇesu tattha katādhikārānaṃ abhirativasena suṭṭhu adhimuccanaṭṭho sambhavati, tasmā aṭṭhakathāyaṃ tathā tatiyo vimokkho saṃvaṇṇito. Yasmā pana mettādivasena pavattamānā bhāvanā satte appaṭikūlato dahanti, te subhato adhimuccitvā pavattati, tasmā paṭisambhidāmagge (paṭi. ma.

我會完整直譯這段巴利文： 內色不可勝解性和它們不像外色那樣明顯，以及說法風格應依所說區分而理解，因為依所化眾生意樂而有現存的方便說。"美色丑色"已由此成就，不應說青等勝處？那不對。因為對於修習青等的人，青等性本身就是勝解的原因。因為對他們來說，不是清凈不清凈色的小或無量是勝解的原因，而是青等性。在這些小等遍色中，爲了顯示什麼行者這些勝處成就，所以說"在這些"等。以一切攝受：以青色、青顯、青光的共同方式。以色方式：以自性色方式。以顯現方式：以可見性方式，以眼識等識路所取方式。以光明方式：以具光而照耀方式。 欲經等註釋終。 解脫經註釋 66. 在第六經中，以何義：以何自性。因為自性由智如實應知、應了知而稱為"義"，它把ttha音變成ṭṭha音而說為"義"。以勝解義：以殊勝特別解脫義。由此雖然一切色界禪都以鎮伏方式從對治解脫，但由何種殊勝修習那禪從對治特別解脫而轉起，顯示了那修習殊勝。因為即使是同類相應，也因修習殊勝而有轉起方式的差別。如信解者與見至者的差別，同樣因為從違逆法善解脫，以無制止方式無疑慮，以歡喜方式善勝解義也是解脫。所以說"在所緣"等。但此義：此勝解義在最後解脫的滅中沒有。在那裡只得解脫義，他自己後面會說。 有色：由此他具足自相續所攝的色，那是因為禪的因性而成為殊勝色，由那殊勝色而稱為"有色"，因為有色語表示殊勝義，即應知由自相續所攝色而得禪在此是勝義有色性的成就。所以說"內"等。色禪為色，省略后詞。此中色應視為省略前詞。所以說"青遍等色"。色中、遍色中想為色想，它有此為有色想，以想為首說禪。與此相反為無色想。所以說"內無色想"等。 在安止內無"凈"的作意：由此顯示依前作意而有如是勝解。這樣這裡說應如是的起詰問不成立。因為在清凈的青等色遍中，對修習那些者依歡喜方式有善勝解義，所以在註釋中如是解釋第三解脫。又因為依慈等轉起的修習視有情為不違逆，勝解它們為凈而轉起，所以在無礙解道;

1.212-213) brahmavihārabhāvanā 『『subhavimokkho』』ti vuttā. Tayidaṃ ubhayampi tena tena pariyāyena vuttattā na virujjhatīti daṭṭhabbaṃ.

Sabbasoti anavasesato. Na hi catunnaṃ arūpakkhandhānaṃ ekadesopi tattha avasissati. Vissaṭṭhattāti yathāparicchinnakāle nirodhitattā. Uttamo vimokkho nāma ariyeheva samāpajjitabbato ariyaphalapariyosānattā diṭṭheva dhamme nibbānappattibhāvato ca.

Vimokkhasuttavaṇṇanā niṭṭhitā.

1. Anariyavohārasuttavaṇṇanā

2. Sattame anariyānaṃ lāmakānaṃ vohāro anariyavohāro. Diṭṭhavāditāti diṭṭhaṃ mayāti evaṃ vāditā. Evaṃ sesesupi. Ettha ca taṃtaṃsamuṭṭhāpakacetanāvasena attho veditabbo. Tenāha 『『yāhi cetanāhī』』tiādi.

Anariyavohārasuttavaṇṇanā niṭṭhitā.

1. Parisāsuttavaṇṇanā

2. Navame (dī. ni. ṭī. 2.172) samāgantabbato, samāgacchatīti vā samāgamo, parisā. Bimbisārappamukho samāgamo bimbisārasamāgamo. Sesadvayepi eseva nayo. Bimbisāra…pe… samāgamasadisaṃ khattiyaparisanti yojanā. Aññesu cakkavāḷesupi labbhateva satthu khattiyaparisādiupasaṅkamanaṃ. Ādito tehi saddhiṃ satthu bhāsanaṃ ālāpo, kathanappaṭikathanaṃ sallāpo. Dhammūpasaṃhitā pucchāpaṭipucchā dhammasākacchā. Saṇṭhānaṃ paṭicca kathitaṃ saṇṭhānapariyāyattā vaṇṇa-saddassa 『『mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā』』tiādīsu (saṃ. ni. 1.138) viya. Tesanti padaṃ ubhayapadāpekkhaṃ 『『tesampi lakkhaṇasaṇṭhānaṃ viya satthu sarīrasaṇṭhānaṃ tesaṃ kevalaṃ paññāyati evā』』ti. Nāpi āmuttamaṇikuṇḍalo bhagavā hotīti yojanā. Chinnassarāti dvidhā bhinnassarā. Gaggarassarāti jajjaritassarā. Bhāsantaranti tesaṃ sattānaṃ bhāsāto aññaṃ bhāsaṃ. Vīmaṃsāti cintanā. Kimatthaṃ…pe… desetīti idaṃ nanu attānaṃ jānāpetvā dhamme kathite tesaṃ sātisayo pasādo hotīti iminā adhippāyena vuttaṃ? Yesaṃ attānaṃ ajānāpetvāva dhamme kathite pasādo hoti, na jānāpetvā, tādise sandhāya satthā tathā karoti. Tattha payojanamāha 『『vāsanatthāyā』』ti. Evaṃ sutopīti evaṃ aviññātadesako aviññātāgamanopi suto dhammo attano dhammasudhammatāyeva anāgate paccayo hoti suṇantassa.

Parisāsuttavaṇṇanā niṭṭhitā.

1. Bhūmicālasuttavaṇṇanā

2. Dasame (dī. ni. ṭī. 2.167; saṃ. ni. ṭī. 2.

我會完整直譯這段巴利文： 在梵住修習說為"凈解脫"。這兩者都因以各種方式說而應知不相違。 一切：即無餘。因為四無色蘊的一部分也不在那裡殘留。已舍：即在限定時間內已滅。稱為最上解脫，因為只能由聖者入定，以聖果為終，以及因為在現法中是證得涅槃的狀態。 解脫經註釋終。 非聖言說經註釋 67. 在第七經中，非聖即下劣者的言說為非聖言說。見說：即如是說"我見"。其餘同理。此中應依能生起彼彼的思而知義。所以說"由彼等思"等。 非聖言說經註釋終。 眾經註釋 69. 在第九經中，因應集會，或集會為集會，即眾。以頻毗娑羅為首的集會為頻毗娑羅集會。其餘二者也同此理。頻毗娑羅等集會相似的剎帝利眾：即是如此關聯。在其他世界中也得有師前往剎帝利眾等。最初與他們一起師的說話為談，互相說為對談。法相關的問答為法談論。依形狀而說，因為色聲是形狀的同義語，如"化作大象王形"等。"彼等"語關係兩語:"如彼等的相貌形狀，師的身體形狀對彼等只是顯現而已"。也非世尊戴耳環：即如此關聯。破聲：即分成兩半的聲音。嘶啞聲：即衰老的聲音。異語：即異於彼等有情的語言。觀察：即思考。為何等目的說法：這不是以"若顯示自己后說法，他們會特別生信"此意趣而說嗎？對於不顯示自己而說法就生信，不是顯示後生信的那些人，師針對他們如是作。在此說明目的為"為熏習"。如是聞也：即如是不知說者不知來處而聞法，因法的善法性本身在未來成為聽聞者的緣。 眾經註釋終。 地動經註釋 70. 在第十經中<.Assistant>

5.822) udenayakkhassa cetiyaṭṭhāneti udenassa nāma yakkhassa āyatanabhāvena iṭṭhakāhi kate mahājanassa cittīkataṭṭhāne. Katavihāroti bhagavantaṃ uddissa katavihāro. Vuccatīti purimavohārena 『『udenaṃ cetiya』』nti vuccati. Gotamakādīsupīti 『『gotamakaṃ cetiya』』ntiādīsupi. Eseva nayoti cetiyaṭṭhāne katavihārabhāvaṃ atidisati. Tathā hi sattambanti kikissa rañño dhītaro satta kumāriyo saṃvegajātā gehato nikkhamitvā tattha padhānaṃ padahiṃsu, taṃ ṭhānaṃ 『『sattambaṃ cetiya』』nti vadanti. Bahuputtakanti ca bahupāroho eko nigrodharukkho, tasmiṃ adhivatthaṃ devataṃ bahū manussā putte patthenti, tadupādāya taṃ ṭhānaṃ 『『bahuputtakaṃ cetiya』』nti paññāyittha. Sārandadassa nāma yakkhassa vasitaṭṭhānaṃ, cāpālassa nāma yakkhassa vasitaṭṭhānaṃ, iti sabbānevetāni buddhuppādato pubbadevatā pariggahetvā cetiyavohārena voharitāni, bhagavato vihāre katepi tatheva sañjānanti. Ramaṇīyāti ettha vesāliyā tāva bhūmibhāgasampattiyā sulabhapiṇḍatāya ramaṇīyabhāvo veditabbo. Vihārānaṃ pana nagarato nātidūratāya naccāsannatāya gamanāgamanasampattiyā anākiṇṇavihāraṭṭhānatāya chāyudakasampattiyā pavivekapatirūpatāya ca ramaṇīyatā daṭṭhabbā.

Vaḍḍhitāti bhāvanāpāripūrivasena paribrūhitā. Punappunaṃ katāti bhāvanāya bahulīkaraṇena aparāparaṃ pavattitā. Yuttayānaṃ viya katāti yathā yuttamājaññayānaṃ chekena sārathinā adhiṭṭhitaṃ yathāruci pavattati, evaṃ yathāruci pavattirahataṃ gamitā. Patiṭṭhānaṭṭhenāti adhiṭṭhānaṭṭhena. Vatthu viya katāti sabbaso upakkilesavisodhanena iddhivisayatāya patiṭṭhānabhāvato suvisodhitaparissayavatthu viya katā. Adhiṭṭhitāti paṭipakkhadūrībhāvato subhāvitabhāvena taṃtaṃadhiṭṭhānayogyatāya ṭhapitā. Samantato citāti sabbabhāgena bhāvanupacayaṃ gamitā. Tenāha 『『suvaḍḍhitā』』ti. Suṭṭhu samāraddhāti iddhibhāvanāya sikhāppattiyā sammadeva saṃsevitā.

Aniyamenāti 『『yassa kassacī』』ti aniyamavacanena. Niyametvāti 『『tathāgatassā』』ti sarūpadassanena niyametvā. Āyuppamāṇanti (dī. ni. ṭī. 1.40; dī. ni. abhi. ṭī.

我會完整直譯這段巴利文： 5.822. 在優陀那夜叉的支提處：即在以優陀那名的夜叉的住處,用磚造成為眾人敬重之處。已建精舍：即為世尊而建的精舍。稱為：以先前習慣稱為"優陀那支提"。在瞿曇等中也：即在"瞿曇支提"等中也。同此理：指在支提處建精舍的情況。因此七芒果：即吉基王的七位公主女兒生起厭離,從家出來在那裡精進用功,那處稱為"七芒果支提"。多子：即一棵多枝的尼拘律樹,許多人向住在那裡的天神祈求兒子,因此那處被稱為"多子支提"。娑蘭達夜叉的住處,遮波羅夜叉的住處,如此這一切在佛出世前都被諸神佔據而以支提名稱稱呼,即使建了世尊的精舍也如此認識。可愛：此中首先應知毗舍離因地域圓滿、易得食物而可愛。而諸精舍則應見因離城市不太遠不太近、來去方便、精舍處不擁擠、具足樹蔭水源、適合獨居而可愛。 增長：即依修習圓滿而增廣。再再作：即因修習多作而一再運轉。如已係車：如同善巧的馭者控制已係的良馬之車隨欲執行,如是隨欲執行而達到。以立足義：以住立義。如作地基：因為完全清除染污而成為神通境界的立足處,如同清凈障礙的地基。住立：因遠離對治而以善修習性依各種住立適宜性而安立。周遍積集：即一切分都達到修習積集。所以說"善增長"。善開始：即因神通修習達到頂點而完全修習。 以不確定：以"任何"的不確定語。確定：以"如來"的自相顯示而確定。壽量：

1.40) paramāyuppamāṇaṃ vadati. Kiṃ panettha paramāyu nāma, kathaṃ vā taṃ paricchinnappamāṇanti? Vuccate – yo tesaṃ tesaṃ sattānaṃ tasmiṃ tasmiṃ bhavavisese purimasiddhabhavapatthanūpanissayavasena sarīrāvayavavaṇṇasaṇṭhānappamāṇādivisesā viya taṃtaṃgatinikāyādīsu yebhuyyena niyataparicchedo gabbhaseyyakakāmāvacaradevarūpāvacarasattānaṃ sukkasoṇitautubhojanādiutuādipaccuppannapaccayūpatthambhito vipākappabandhassa ṭhitikālaniyamo. So yathāsakaṃ khaṇamattāvaṭṭhāyīnampi attano sahajātānaṃ rūpārūpadhammānaṃ ṭhapanākāravuttitāya pavattanakāni rūpārūpajīvitindriyāni yasmā na kevalaṃ tesaṃ khaṇaṭhitiyā eva kāraṇabhāvena anupālakāni, atha kho yāva bhavaṅgupacchedā anupabandhassa avicchedahetubhāvenapi, tasmā āyuhetukattā kāraṇūpacārena āyu, ukkaṃsaparicchedavasena paramāyūti ca vuccati. Taṃ pana devānaṃ nerayikānaṃ uttarakurukānañca niyataparicchedaṃ. Uttarakurukānaṃ pana ekantaniyataparicchedameva, avasiṭṭhamanussapetatiracchānānaṃ pana ciraṭṭhitisaṃvattanikakammabahule kāle taṃkammasahitasantānajanitasukkasoṇitapaccayānaṃ taṃmūlakānañca candasūriyasamavisamaparivattanādijanitautuāhārādisamavisamapaccayānañca vasena cirācirakālato aniyataparicchedaṃ, tassa ca yathā purimasiddhabhavapatthanāvasena taṃtaṃgatinikāyādīsu vaṇṇasaṇṭhānādivisesaniyamo siddho dassanānussavādīhi, tathā ādito gahaṇasiddhiyā. Evaṃ tāsu tāsu upapattīsu nibbattasattānaṃ yebhuyyena samappamāṇaṭṭhitikālaṃ dassanānussavehi labhitvā taṃparamataṃ ajjhosāya pavattitabhavapatthanāvasena ādito paricchedaniyamo veditabbo. Yasmā pana kammaṃ tāsu tāsu upapattīsu yathā taṃtaṃupapattiniyatavaṇṇādinibbattane samatthaṃ, evaṃ niyatāyuparicchedāsu upapattīsu paricchedātikkamena vipākanibbattane samatthaṃ na hoti, tasmā vuttaṃ 『『tasmiṃ tasmiṃ kāle yaṃ manussānaṃ āyuppamāṇaṃ, taṃ paripuṇṇaṃ karonto tiṭṭheyyā』』ti.

Mahāsīvatthero pana 『『mahābodhisattānaṃ carimabhave paṭisandhidāyino kammassa asaṅkhyeyyāyukatāsaṃvattanasamatthataṃ hadaye ṭhapetvā buddhānañca āyusaṅkhārassa parissayavikkhambhanasamatthatā pāḷiyaṃ āgatā evāti imaṃ bhaddakappameva tiṭṭheyyā』』ti avoca. Khaṇḍiccādīhi abhibhuyyatīti etena yathā iddhibalena jarāya na paṭighāto, evaṃ tena maraṇassapi na paṭighātoti atthato āpannamevāti. 『『Kva saro khitto, kva ca nipatito』』ti aññathā vuṭṭhitenapi theravādena aṭṭhakathāvacanameva samatthitanti daṭṭhabbaṃ. Tenāha 『『yo pana vuccati…pe… niyāmita』』nti.

我會完整直譯這段巴利文： 1.40. 說最長壽量。此中什麼稱為最長壽,或者它如何確定量?說明-對於那些那些有情在那些那些特殊有中,依前世決定的有愿的依止力,如同身體支分色相形狀量等差別一樣,在那些那些趣類等中大多數確定限量的胎生欲界天色界有情的精血時節食等現在緣所支援的異熟相續的住立時限定。它不僅是剎那住立的自己俱生色非色法的立持方式運轉的色非色命根,因為不僅是它們剎那住立的因性而維持,而且直到有分斷絕的相續不斷的因性,所以因為是壽因,以因的假名為壽,依最高限量而稱為最長壽。它對天人、地獄有情和北俱盧洲人是確定限量。但北俱盧洲人是完全確定限量,而其餘人、餓鬼、畜生在長住業多的時期,依那業俱生相續所生精血緣及以它為根本的月日均不均轉等所生時節食等均不均緣而從長短時間不確定限量。如同依前世決定的有願力在那些那些趣類等中色相形狀等差別確定成就由見聞等,如是由最初把握成就。如是在那些那些化生中出生的有情們,大多數由見聞得知同等住立時間后,依執著它為最上而轉起的有願力,應知從最初限量確定。又因為業在那些那些化生中如能生起那些那些化生確定的色等,在確定壽限量的化生中不能超過限量而生異熟,所以說"在那那時期人的壽量,圓滿它而住立"。 但大壽長老說:"把大菩薩們最後有的結生因業有能力導致無數壽量放在心中,而諸佛壽行有能力鎮伏障礙在經中已來,所以應住此賢劫。"被白髮等克服：由此如同以神通力不能抵制老,同樣以它不能抵制死,即已達到這個意思。"箭射在何處,又落在何處",即使以其他方式起來的長老說也應見只是成立註釋語。所以說"但所說...等確定"。

Oḷārike nimitteti thūle saññuppādane. Thūlasaññuppādanañhetaṃ 『『tiṭṭhatu bhagavā kappa』』nti sakalaṃ kappaṃ avaṭṭhānayācanāya, yadidaṃ 『『yassa kassaci, ānanda, cattāro iddhipādā bhāvitā』』tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvibhāvanaṃ. Obhāseti pākaṭavacane. Pākaṭavacanañhetaṃ, yadidaṃ pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ. Pariyuṭṭhitacittoti yathā kiñci atthānatthaṃ sallakkhetuṃ na sakkā, evaṃ abhibhūtacitto. So pana abhibhavo mahatā udakoghena appakassa udakassa ajjhottharaṇaṃ viya ahosīti vuttaṃ 『『ajjhotthaṭacitto』』ti. Aññoti therato, ariyehi vā aññopi yo koci puthujjano. Puthujjanaggahaṇañcettha yathā sabbena sabbaṃ appahīnavipallāso mārena pariyuṭṭhitacitto kiñci atthānatthaṃ sallakkhetuṃ na sakkoti, evaṃ thero bhagavatā katanimittobhāsaṃ sabbaso na sallakkhesīti dassanatthaṃ. Tenāha 『『māro hī』』tiādi.

Cattārovipallāsāti asubhe 『『subha』』nti saññāvipallāso, cittavipallāso, dukkhe 『『sukha』』nti saññāvipallāso, cittavipallāsoti ime cattāro vipallāsā. Tenāti yadipi itare aṭṭha vipallāsā pahīnā, tathāpi yathāvuttānaṃ catunnaṃ vipallāsānaṃ appahīnabhāvena. Assāti therassa. Maddatīti phusanamattena maddanto viya hoti, aññathā tena maddite sattānaṃ maraṇameva siyā. Kiṃ sakkhissati, na sakkhissatīti adhippāyo. Kasmā na sakkhissati, nanu esa aggasāvakassa kucchiṃ paviṭṭhoti? Saccaṃ paviṭṭho, tañca kho attano ānubhāvadassanatthaṃ, na vibādhanādhippāyena. Vibādhanādhippāyena pana idha 『『kiṃ sakkhissatī』』ti vuttaṃ hadayamaddanassa adhikatattā. Nimittobhāsanti ettha 『『tiṭṭhatu bhagavā kappa』』nti sakalakappaṃ avaṭṭhānayācanāya 『『yassa kassaci, ānanda, cattāro iddhipādā bhāvitā』』tiādinā aññāpadesena attano caturiddhipādabhāvanānubhāvena kappaṃ avaṭṭhānasamatthatāvasena saññuppādanaṃ nimittaṃ. Tathā pana pariyāyaṃ muñcitvā ujukameva attano adhippāyavibhāvanaṃ obhāso. Jānantoyevāti mārena pariyuṭṭhitabhāvaṃ jānantoyeva. Attano aparādhahetuto sattānaṃ soko tanuko hoti, na balavāti āha 『『dosāropanena sokatanukaraṇattha』』nti. Kiṃ pana thero mārena pariyuṭṭhitacittakāle pavattiṃ pacchā jānātīti? Na jānāti sabhāvena, buddhānubhāvena pana jānāti.

我會完整直譯這段巴利文： 在粗顯相中：即在粗顯想生起中。這是粗顯想生起，即以"愿世尊住一劫"請求住立整劫，也就是以"阿難，任何人修習四神足"等以他說來顯示自己以四神足修習威力能住一劫。在明顯：即在明顯言說中。這是明顯言說，也就是捨棄方便而直接顯示自己的意趣。心被纏縛：即如不能覺察任何義非義，如是心被克服。而那克服如大水流淹沒少水，所以說"心被淹沒"。其他：即除長老或聖者外的任何凡夫。此中說凡夫是爲了顯示如完全未斷顛倒而被魔纏縛的心不能覺察任何義非義，如是長老完全未覺察世尊所作的相與明示。所以說"因為魔"等。 四顛倒：即在不凈中"凈"的想顛倒、心顛倒，在苦中"樂"的想顛倒、心顛倒，這四顛倒。由此：雖然其他八顛倒已斷，但因所說四顛倒未斷。他的：即長老的。壓迫：即僅以觸似壓迫，否則被它壓迫的有情就會死亡。何能，不能的意思。為什麼不能，難道他不是進入上首弟子的腹中嗎？確實進入，但那只是為顯示自己的威力，不是爲了擾亂。但這裡說"何能"是因為心壓迫為主而帶有擾亂意圖。相與明示：此中以"愿世尊住一劫"請求住立整劫，以"阿難，任何人修習四神足"等以他說來以自己四神足修習威力能住一劫為相。而如是捨棄方便而直接顯示自己的意趣為明示。正知：即正知被魔纏縛。因自己過失因而有情的憂輕微，不強烈，所以說"為使憂輕微而指責過失"。但長老在被魔纏縛心時的轉起後來知道嗎？不是自性而知，但依佛威力而知。

Gaccha tvaṃ, ānandāti yasmā divāvihāratthāya idhāgato, tasmā, ānanda, gaccha tvaṃ yathārucitaṭṭhānaṃ divāvihārāya. Tenāha 『『yassadāni kālaṃ maññasī』』ti. Anatthe niyojento guṇamāraṇena māreti, virāgavibandhanena vā jātinimittatāya tattha tattha jātaṃ mārento viya hotīti 『『māretīti māro』』ti vuttaṃ. Ati viya pāpatāya pāpimā. Kaṇhadhammehi samannāgato kaṇho. Virāgādiguṇānaṃ antakaraṇato antako. Sattānaṃ anatthāvahaṃ paṭipattiṃ na muñcatīti namuci. Attano mārapāsena pamatte bandhati, pamattā vā bandhū etassāti pamattabandhu. Sattamasattāhato paraṃ satta ahāni sandhāyāha 『『aṭṭhame sattāhe』』ti na pana pallaṅkasattāhādi viya niyatakiccassa aṭṭhamasattāhassa nāma labbhanato. Sattamasattāhassa hi parato ajapālanigrodhamūle mahābrahmuno sakkassa ca devarañño paṭiññātadhammadesanaṃ bhagavantaṃ ñatvā 『『idāni satte dhammadesanāya mama visayaṃ samatikkamāpessatī』』ti sañjātadomanasso hutvā ṭhito cintesi – 『『handa dānāhaṃ naṃ upāyena parinibbāpessāmi, evamassa manoratho aññathattaṃ gamissati, mama ca manoratho ijjhissatī』』ti. Evaṃ pana cintetvā bhagavantaṃ upasaṅkamitvā ekamantaṃ ṭhito 『『parinibbātu dāni, bhante, bhagavā』』tiādinā parinibbānaṃ yāci. Taṃ sandhāya vuttaṃ 『『aṭṭhame sattāhe』』tiādi. Tattha ajjāti āyusaṅkhārossajjanadivasaṃ sandhāyāha. Bhagavā cassa atibandhanādhippāyaṃ jānantopi taṃ anāvikatvā parinibbānassa akālabhāvameva pakāsento yācanaṃ paṭikkhipi. Tenāha 『『na tāvāha』』ntiādi.

Maggavasena byattāti saccasampaṭivedhaveyyattiyena byattā. Tatheva vinītāti maggavaseneva kilesānaṃ samucchedavinayena vinītā. Tathā visāradāti ariyamaggādhigameneva satthusāsane vesārajjappattiyā visāradā, sārajjakarānaṃ diṭṭhivicikicchādipāpadhammānaṃ vigamena visāradabhāvaṃ pattāti attho. Yassa sutassa vasena vaṭṭadukkhato nissaraṇaṃ sambhavati, taṃ idha ukkaṭṭhaniddesena sutanti adhippetanti āha 『『tepiṭakavasenā』』ti. Tiṇṇaṃ piṭakānaṃ samūho tepiṭakaṃ, tīṇi vā piṭakāni tipiṭakaṃ, tipiṭakameva tepiṭakaṃ, tassa vasena. Tamevāti yaṃ taṃ tepiṭakaṃ sotabbabhāvena 『『suta』』nti vuttaṃ, tameva. Dhammanti pariyattidhammaṃ. Dhārentīti suvaṇṇabhājane pakkhittasīhavasaṃ viya avinassantaṃ katvā suppaguṇasuppavattibhāvena dhārenti hadaye ṭhapenti. Iti pariyattidhammavasena bahussutadhammadharabhāvaṃ dassetvā idāni paṭivedhadhammavasenapi taṃ dassetuṃ 『『atha vā』』tiādi vuttaṃ. Ariyadhammassāti maggaphaladhammassa, navavidhassapi vā lokuttaradhammassa. Anudhammabhūtanti adhigamāya anurūpadhammabhūtaṃ. Anucchavikappaṭipadanti ca tameva vipassanādhammamāha, chabbidhā visuddhiyo vā. Anudhammanti tassā yathāvuttappaṭipadāya anurūpaṃ abhisallekhitaṃ appichatādidhammaṃ. Caraṇasīlāti samādāya vattanasīlā. Anumaggaphaladhammo etissāti vā anudhammā, vuṭṭhānagāminī vipassanā. Tassā caraṇasīlā. Attano ācariyavādanti attano ācariyassa sammāsambuddhassa vādaṃ. Sadevakassa lokassa ācārasikkhāpanena ācariyo, bhagavā, tassa vādo, catusaccadesanā.

我來幫您直譯這段巴利文: 讓我給你直譯，將據原文分段翻譯： 第一段： 你去吧，阿難，因為你來此是爲了午休，所以，阿難，你去你喜歡的地方休息。因此說"你認為現在是時候了"。魔羅通過引導無益之事而殺戮，以離欲為束縛，好似在此處彼處殺死所生之物，故稱"殺戮者為魔羅"。因極其邪惡而稱為波旬。具足黑暗之法故稱為黑者。因斷絕離欲等功德故稱為終結者。不放棄給眾生帶來危害的修行故稱為難勝。用自己的魔羅之網繫縛放逸者，或說放逸者是他的親屬，故稱為放逸者的親友。關於第七個七日之後的七日，說"在第八個七日"，不是像跏趺七日等那樣得到確定之事的第八個七日的名稱。在第七個七日之後，魔羅知道世尊在阿阇波羅尼拘律樹下對大梵天和帝釋天王承諾說法，想到"現在他要以說法使眾生超越我的領域"，心生憂惱而住立思考——"現在我要用方便使他入般涅槃，這樣他的心願就會改變，我的心願就會成就"。如此思考後，來到世尊處，站在一旁，以"世尊，請現在般涅槃"等話請求般涅槃。關於這件事說"在第八個七日"等。其中"今日"是指捨棄壽行之日。世尊雖然知道他過分執著的意圖，但沒有揭露，只是表明般涅槃時機未到而拒絕了請求。因此說"我尚未"等。 第二段： 通過道而明瞭指通過真諦現觀的明瞭性而明瞭。如是調伏指僅通過道斷除煩惱的調伏而調伏。如是善巧指通過證得聖道而於師教中獲得無畏而善巧，因為斷除見疑等能引生怯懦的惡法而達到善巧狀態的意思。依靠所聞而能從輪迴苦中解脫，這裡以最勝的說明而意指為"所聞"，故說"以三藏之力"。三藏的集合為三藏，或三個藏為三藏，三藏即三藏，以其之力。正是它指前面所說的應聽聞的三藏。法指教法。受持指如同儲存在金器中的獅子脂那樣不令失壞，以善巧、善轉的方式持守在心中。如此顯示了依教法而多聞持法后，現在爲了顯示依證法也是如此而說"或者"等。聖法指道果之法，或九種出世間法。隨法即為證得而相應之法。相應行道也是說那個觀法，或六種清凈。隨法指對該所說行道相應的減損，少欲等法。行為指受持而實行。或說隨順道果之法者為隨法，指向出起的觀。隨其而行。自己導師之說指自己的導師正等覺者之說。因教導包含天界的世間行為學處故為導師，即世尊，他的說法即四諦教說。

Ācikkhissantīti ādito kathessanti, attanā uggahitaniyāmena pare uggaṇhāpessantīti attho. Desessantīti vācessanti, pāḷiṃ sammā pabodhessantīti attho. Paññapessantīti pajānāpessanti, saṅkāsessantīti attho. Paṭṭhapessantīti pakārehi ṭhapessanti, pakāsessantīti attho. Vivarissantīti vivaṭaṃ karissanti. Vibhajissantīti vibhattaṃ karissanti. Uttānīkarissantīti anuttānaṃ gambhīraṃ uttānaṃ pākaṭaṃ karissanti. Sahadhammenāti ettha dhamma-saddo kāraṇapariyāyo 『『hetumhi ñāṇaṃ dhammapaṭisambhidā』』tiādīsu (vibha. 720) viyāti āha 『『sahetukena sakāraṇena vacanenā』』ti. Sappāṭihāriyanti sanissaraṇaṃ. Yathā paravādaṃ bhañjitvā sakavādo patiṭṭhahati, evaṃ hetudāharaṇehi yathādhigatamatthaṃ sampādetvā dhammaṃ kathessanti. Tenāha 『『niyyānikaṃ katvā dhammaṃ desessantī』』ti, navavidhaṃ lokuttaradhammaṃ pabodhessantīti attho. Ettha ca 『『paññapessantī』』tiādīhi chahi padehi cha atthapadāni dassitāni, ādito pana dvīhi padehi cha byañjanapadāni. Ettāvatā tepiṭakaṃ buddhavacanaṃ saṃvaṇṇanānayena saṅgahetvā dassitaṃ hoti. Vuttañhetaṃ nettiyaṃ (netti. saṅgahavāro) 『『dvādasa padāni suttaṃ, taṃ sabbaṃ byañjanañca attho cā』』ti.

Sikkhāttayasaṅgahitanti adhisīlasikkhādisikkhāttayasaṅgahaṃ. Sakalaṃ sāsanabrahmacariyanti anavasesaṃ satthusāsanabhūtaṃ seṭṭhacariyaṃ. Samiddhanti sammadeva vaḍḍhitaṃ. Jhānassādavasenāti tehi tehi bhikkhūhi samadhigatajjhānasukhavasena. Vuddhippattanti uḷārapaṇītabhāvūpagamena sabbaso parivuddhimupagataṃ. Sabbapāliphullaṃ viya abhiññāsampattivasena abhiññāsampadāhi sāsanābhivuddhiyā matthakappattito. Patiṭṭhitavasenāti patiṭṭhānavasena, patiṭṭhappattiyāti attho. Paṭivedhavasena bahuno janassa hitanti bāhujaññaṃ. Tenāha 『『mahājanābhisamayavasenā』』ti. Puthu puthulaṃ bhūtaṃ jātaṃ, puthu vā puthuttaṃ pattanti puthubhūtaṃ. Tenāha 『『sabbā…pe... patta』』nti. Suṭṭhu pakāsitanti suṭṭhu sammadeva ādikalyāṇādibhāvena paveditaṃ.

Satiṃ sūpaṭṭhitaṃ katvāti ayaṃ kāyādivibhāgo attabhāvasaññito dukkhabhāro mayā ettakaṃ kālaṃ vahito, idāni pana na vahitabbo, etassa avahanatthañhi cirataraṃ kālaṃ ariyamaggasambhāro sambhato, svāyaṃ ariyamaggo paṭividdho. Yato ime kāyādayo asubhādito sabhāvādito sammadeva pariññātāti catubbidhampi sammāsatiṃ yatātathaṃ visaye suṭṭhu upaṭṭhitaṃ katvā. Ñāṇena paricchinditvāti imassa attabhāvasaññitassa dukkhabhārassa vahane payojanabhūtaṃ attahitaṃ tāva bodhimūle eva parisamāpitaṃ, parahitaṃ pana buddhaveneyyavinayaṃ parisamāpitabbaṃ, taṃ idāni māsattayeneva parisamāpanaṃ pāpuṇissati, ahampi visākhāpuṇṇamāyaṃ parinibbāyissāmīti evaṃ buddhañāṇena paricchinditvā sabbabhāgena nicchayaṃ katvā. Āyusaṅkhāraṃ vissajjīti āyuno jīvitassa abhisaṅkhārakaṃ phalasamāpattidhammaṃ na samāpajjissāmīti vissajji. Taṃvissajjaneneva tena abhisaṅkhariyamānaṃ jīvitasaṅkhāraṃ 『『na pavattessāmī』』ti vissajji. Tenāha 『『tatthā』』tiādi.

我來幫您直譯這段巴利文： 第一段： 宣說意為從開始講述，意思是依照自己所學的方式使他人領會。開示意為教導，意思是正確地闡明經文。施設意為使知道，意思是解釋。建立意為以種種方式建立，意思是顯示。開顯意為使明顯。分別意為使分明。顯明意為將深奧難明的使之顯而易見。以法即此處法字是因的同義詞，如"于因的智慧為法無礙解"等中那樣，故說"以有因有理的言說"。有神變意為有出離。如破除他說而建立自說，如此以因與譬喻成就所證得義而說法。因此說"使之出離而說法"，意思是闡明九種出世間法。此中以"施設"等六詞顯示六種義，而以最初兩詞顯示六種文。如此顯示了以註釋方式攝集三藏佛語。因為在《導論》中說："十二支為經，那一切即文與義"。 第二段： 攝三學意為攝增上戒學等三學。整個教梵行意為無餘的導師教法之最勝行。興盛意為善加增長。以禪悅力意為以那些比丘們所證得的禪樂之力。達到增長意為達到殊勝微妙而在一切方面獲得增長。如一切開花般以神通成就力而達到教法增長的頂點。以安住力意為以安住力，意思是達到安住。以證悟力對眾多人有益為眾人所行。因此說"以大眾現觀力"。廣大成就意為遍佈廣大而生起，或說達到廣大性。因此說"一切...獲得"。善為顯示意為以初善等性質善加正確地宣說。 第三段： 令念善住意為這個身等差別被稱為自體的苦擔被我擔負瞭如此長時間，現在卻不應再擔負，因為爲了不擔負它而長時間積集了聖道資糧，這聖道已被證得。由此這些身等從不凈等、從自性等而被完全了知，如此使四種正念于所緣中善加安住。以智決定意為對這個被稱為自體的苦擔的擔負中作為目的的自利在菩提樹下已經完成，而利他即調伏佛陀所應調伏者尚待完成，這將在三個月內完成，我也將在衛塞月滿月日般涅槃，如此以佛智決定，在一切方面作出決定。捨棄壽行意為捨棄維持壽命、生命的造作法即果定，"我將不入定"而捨棄。以其捨棄即捨棄由此所造作的命行，"我將不使之繼續"而捨棄。因此說"於此"等。

Ṭhānamahantatāyapi pavattiākāramahantatāyapi mahanto pathavīkampo. Tattha ṭhānamahantatāya bhūmicālassa mahantattaṃ dassetuṃ 『『tadā kira…pe… kampitthā』』ti vuttaṃ. Sā pana jābhikkhettabhūtā dasasahassī lokadhātu eva, na yā kāci. Yā mahābhinīhāramahābhijātiādīsupi kampittha, tadāpi tattikāya eva kampane kiṃ kāraṇaṃ? Jātikkhettabhāvena tasseva ādito pariggahassa katattā, pariggahakaraṇaṃ cassa dhammatāvasena veditabbaṃ. Tathā hi purimabuddhānampi tāvattakameva jātikkhettaṃ ahosi. Tathā hi vuttaṃ 『『dasasahassī lokadhātu, nissaddā hoti nirākulā…pe… mahāsamuddo ābhujati, dasasahassī pakampatī』』ti (bu. vaṃ. 2.84-91) ca ādi. Udakapariyantaṃ katvā chappakārapavedhanena avītarāge bhiṃsetīti bhiṃsano, so eva bhiṃsanakoti āha 『『bhayajanako』』ti. Devabheriyoti devadundubhisaddassa pariyāyavacanamattaṃ. Na cettha kāci bherī 『『dundubhī』』ti adhippetā, atha kho uppātabhāvena labbhamāno ākāsagato nigghosasaddo. Tenāha 『『devo』』tiādi. Devoti megho. Tassa hi gajjabhāvena ākāsassa vassābhāvena sukkhagajjitasaññite sadde niccharante devadundubhisamaññā. Tenāha 『『devo sukkhagajjitaṃ gajjī』』ti.

Pītivegavissaṭṭhanti 『『evaṃ cirataraṃ kālaṃ vahito ayaṃ attabhāvasaññito dukkhabhāro, idāni na cirasseva nikkhipissāmī』』ti sañjātasomanasso bhagavā sabhāveneva pītivegavissaṭṭhaṃ udānaṃ udānesi. Evaṃ pana udānentena ayampi attho sādhito hotīti dassanatthaṃ aṭṭhakathāyaṃ 『『kasmā』』tiādi vuttaṃ.

Tulīyatīti tulanti tula-saddo kammasādhanoti dassetuṃ 『『tulita』』ntiādi vuttaṃ. Appānubhāvatāya paricchinnaṃ. Tathā hi taṃ parito khaṇḍitabhāvena 『『paritta』』nti vuccati. Paṭipakkhavikkhambhanato dīghasantānatāya vipulaphalatāya ca na tulaṃ na paricchinnaṃ. Yehi kāraṇehi pubbe avisesato mahaggataṃ 『『atula』』nti vuttaṃ, tāni kāraṇāni rūpāvacarato arūpassa sātisayāni vijjantīti arūpāvacaraṃ 『『atula』』nti vuttaṃ itarañca 『『tula』』nti. Appavipākanti tīsupi kammesu yaṃ tanuvipākaṃ hīnaṃ, taṃ tulaṃ. Bahuvipākanti yaṃ mahāvipākaṃ paṇītaṃ, taṃ atulaṃ. Yaṃ panettha majjhimaṃ, taṃ hīnaṃ ukkaṭṭhanti dvidhā bhinditvā dvīsupi bhāgesu pakkhipitabbaṃ. Hīnattikavaṇṇanāyaṃ (dha. sa. aṭṭha. 14) vuttanayena vā appabahuvipākataṃ niddhāretvā tassa vasena tulātulabhāvo veditabbo. Sambhavati etasmāti sambhavoti āha 『『sambhavahetubhūta』』nti. Niyakajjhattaratoti sasantānadhammesu vipassanāvasena gocarāsevanāya ca nirato. Savipākampi samānaṃ pavattivipākamattadāyikammaṃ savipākaṭṭhena sambhavaṃ, na ca taṃ kāmādibhavābhisaṅkhārakanti tato visesanatthaṃ 『『sambhava』』nti vatvā 『『bhavasaṅkhāra』』nti vuttaṃ. Ossajīti ariyamaggena avassaji. Kavacaṃ viya attabhāvaṃ pariyonandhitvā ṭhitaṃ attani sambhūtattā attasambhavaṃ kilesañca abhindīti kilesabhedasahabhāvikammossajjanaṃ dassento tadubhayassa kāraṇamavoca 『『ajjhattarato samāhito』』ti.

Paṭhamavikappe avasajjanameva vuttaṃ, ettha avasajjanākāroti taṃ dassento 『『atha vā』』tiādimāha. Tattha tīrentoti 『『uppādo bhayaṃ, anuppādo khema』』ntiādinā (paṭi. ma.

我來 完整直譯這段巴利文： 第一段： 因處所之巨大和生起形式之巨大而為大地震。其中為顯示因處所巨大而地震之巨大故說"據說那時...震動"。那是作為生處領域的一萬世界系，不是任何其他的。在大誓願、大誕生等時也震動的，那時也只是那麼多的震動，這是什麼原因？因為從開始就被攝取為生處領域，而其攝取應當知道是依法性。因此前佛們的生處領域也只是那麼多。因此說"一萬世界系成為無聲無擾...大海捲縮，一萬[世界]震動"等。以水為邊際以六種震動使未離貪者恐懼為恐怖，那即是可怖，故說"生怖畏者"。天鼓是天雷聲的同義語而已。此處並非意指任何鼓為"雷鼓"，而是作為異相而得的空中響聲。因此說"天"等。天即云。因為它以雷鳴性、以空中無雨性而發出稱為乾雷的聲音時有天雷之名。因此說"天發乾雷鳴"。 第二段： 喜悅力發出意為世尊想到"如此長時間擔負的這個被稱為自體的苦擔，現在不久就要放下了"而生歡喜，自然地以喜悅力發出自說。為顯示如此自說時這個意義也被成就，在註釋中說"為什麼"等。 第三段： 稱量為秤，秤字為作業施設，為顯示[這點]故說"已稱量"等。因少威力而有限定。因此它因周遍破碎而稱為"小"。因對治遮止、因長時相續、因廣大果報而非秤非限定。前面由那些原因總說大的為"無秤"，那些原因在色界中比無色界更殊勝，故說無色界為"無秤"，其他為"秤"。少異熟指在三種業中那微細異熟低劣者為秤。多異熟指那大異熟殊勝者為無秤。而其中居中者，分為低劣、殊勝兩部分后應歸入兩類中。或依據在低劣三法註釋中所說的方法確定少多異熟后，依其而知秤無秤性。從此生起為生起，故說"作為生起因"。樂於自內即于自相續諸法中以觀察力和所緣親近而樂。雖有異熟，但只能帶來輪迴異熟的業以有異熟義為生起，而它不是欲有等的存在造作，爲了與此區別故說了"生起"后又說"有造作"。捨棄意為以聖道捨棄。如鎧甲包圍自體而住，因在自身生起故為自生起的煩惱也破壞，為顯示破煩惱與舍業俱起，說明兩者的原因說"樂於內自專注"。 在第一解釋中只說捨棄，此處是捨棄的形式，為顯示這點故說"或者"等。其中衡量即"生起是怖畏，不生起是安穩"等。

1.10) vīmaṃsanto. 『『Tulento tīrento』』tiādinā saṅkhepato vuttamatthaṃ vitthārato dassetuṃ 『『pañcakkhandhā』』tiādiṃ vatvā bhavasaṅkhārassa avasajjanākāraṃ sarūpato dasseti. Evantiādinā pana udānagāthāvaṇṇanāyaṃ ādito vuttamatthaṃ nigamavasena dasseti.

Yanti (dī. ni. ṭī. 2.171) karaṇe, adhikaraṇe vā paccattavacananti āha 『『yena samayena, yasmiṃ vā samaye』』ti. Ukkhepakavātāti udakasandhārakavātaṃ upacchinditvā ṭhitaṭṭhānato khepakavātā. Saṭṭhi…pe… bahalanti idaṃ tassa vātassa ubbedhappamāṇameva gahetvā vuttaṃ , āyāmavitthārato pana dasasahassacakkavāḷappamāṇaṃ koṭisatasahassacakkavāḷappamāṇampi udakasandhārakavātaṃ upacchindatiyeva. Ākāseti pubbe vātena patiṭṭhitākāse. Puna vātoti ukkhepakavāte tathā katvā vigate udakasandhārakavāto puna ābandhitvā gaṇhāti. Yathā taṃ udakaṃ na bhassati, evaṃ upatthambhentaṃ ābandhanavitānavasena bandhitvā gaṇhāti. Tato udakaṃ uggacchatīti tato ābandhitvā gahaṇato tena vātena uṭṭhāpitaṃ udakaṃ uggacchati upari gacchati. Hotiyevāti antarantarā hotiyeva. Bahubhāvenāti mahāpathaviyā mahantabhāvena. Sakalā hi mahāpathavī tadā oggacchati ca uggacchati ca, tasmā kampanaṃ na paññāyati.

Ijjhanassāti icchitatthasijjhanassa anubhavitabbassa issariyasampattiādikassa. Parittāti paṭiladdhamattā nātisubhāvitā. Tathā ca bhāvanā balavatī na hotīti āha 『『dubbalā』』ti. Saññāsīsena hi bhāvanā vuttā. Appamāṇāti paguṇā subhāvitā. Sā hi thirā daḷhatarā hotīti āha 『『balavā』』ti. 『『Parittā pathavīsaññā, appamāṇā āposaññā』』ti desanāmattametaṃ, āposaññāya pana subhāvitāya pathavīkampo sukheneva ijjhatīti ayamettha adhippāyo veditabbo. Saṃvejento vā dibbasampattiyā pamattaṃ sakkaṃ devarājānaṃ, vīmaṃsanto vā tāvadeva samadhigataṃ attano iddhibalaṃ. So kirāyasmā (dī. ni. aṭṭha.

我來 助您直譯這段巴利文： 考察"稱量衡量"等簡略所說的義理，為顯示詳細而說"五蘊"等,具體顯示有造作的捨棄形式。而以"如是"等在自說偈註釋中顯示從開始所說的義理作為結論。 "ya"[此字]為工具格或處格的主格語詞，故說"以此時,或於此時"。舉風即斷絕持水風后從所住處的舉起之風。"六十...厚"這只是說那風的高度量,而從長寬來說，即使是一萬世界系量、百千俱胝世界系量的持水風也都斷絕。在空中即在先前由風所住立的空中。再風即在舉風如此而去時,持水風再結合而持取。如同那水不下墮,如此支撐以結合幕式而繫縛持取。從此水上升意為從結合持取后,被那風升起的水上升向上行。確實有意為在其間確實有。以多性意為以大地的巨大性。因為整個大地那時下沉又上升,所以震動不顯著。 成就意為所欲義成就,應獲得的自在圓滿等。小即僅獲得而未善修。因此修習不強力故說"弱"。以想為首而說修習。無量即熟練善修。因為它堅固更穩固故說"強"。"小地想,無量水想"這只是教說而已,應知此中的意趣是：以水想善修則地震容易成就。或使生警惕沉迷天界圓滿的帝釋天王,或考驗剛剛證得的自己神通力。據說這位尊者...

2.171) khuragge arahattaṃ patvā cintesi – 『『atthi nu kho koci bhikkhu yena pabbajitadivaseyeva arahattaṃ patvā vejayanto pāsādo kampitapubbo』』ti. Tato 『『natthi kocī』』ti ñatvā 『『ahaṃ kampessāmī』』ti abhiññābalena vejayantamatthake ṭhatvā pādena paharitvā kampetuṃ nāsakkhi. Atha naṃ sakkassa nāṭakitthiyo āhaṃsu – 『『putta saṅgharakkhita, tvaṃ pūtigandheneva sīsena vejayantaṃ kampetuṃ icchasi, suppatiṭṭhito, tāta, pāsādo, kathaṃ kampetuṃ sakkhissasī』』ti.

Sāmaṇero 『『imā devatā mayā saddhiṃ keḷiṃ karonti, ahaṃ kho pana ācariyaṃ nālatthaṃ, kahaṃ nu kho me ācariyo sāmuddikamahānāgatthero』』ti āvajjetvā 『『mahāsamudde udakaleṇaṃ māpetvā divāvihāraṃ nisinno』』ti ñatvā tattha gantvā theraṃ vanditvā aṭṭhāsi. Tato naṃ thero, 『『tāta saṅgharakkhita, asikkhitvāva yuddhaṃ paviṭṭhosī』』ti vatvā 『『nāsakkhi, tāta, vejayantaṃ kampetu』』nti pucchi. Ācariyaṃ, bhante, nālatthanti. Atha naṃ thero, 『『tāta, tumhādise akampente añño ko kampessati, diṭṭhapubbaṃ te, tāta, udakapiṭṭhe gomayakhaṇḍaṃ pilavantaṃ, tāta, kapallapūvaṃ paccantaṃ antantena paricchinnanti iminā opammena jānāhī』』ti āha. So 『『vaṭṭissati, bhante, ettakenā』』ti vatvā 『『pāsādena patiṭṭhitokāsaṃ udakaṃ hotū』』ti adhiṭṭhāya vejayantābhimukho agamāsi. Devadhītaro taṃ disvā 『『ekavāraṃ lajjitvā gato, punapi sāmaṇero eti, punapi etī』』ti vadiṃsu. Sakko devarājā 『『mā mayhaṃ puttena saddhiṃ kathayittha, idāni tena ācariyo laddho khaṇena pāsādaṃ kampessatī』』ti āha. Sāmaṇeropi pādaṅguṭṭhena pāsādathūpikaṃ pahari, pāsādo catūhi disāhi oṇamati. Devatā 『『patiṭṭhātuṃ dehi, tāta, pāsādassa, patiṭṭhātuṃ dehi, tāta, pāsādassā』』ti viraviṃsu. Sāmaṇero pāsādaṃ yathāṭhāne ṭhapetvā pāsādamatthake ṭhatvā udānaṃ udānesi –

『『Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho buddhassuḷāratā.

『『Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho dhammassuḷāratā.

『『Ajjevāhaṃ pabbajito, ajja pattāsavakkhayaṃ;

Ajja kampemi pāsādaṃ, aho saṅghassuḷāratā』』ti.

『『Dhammatā esā, bhikkhave, yadā bodhisatto tusitakāyā cavitvā mātukucchiṃ okkamatī』』ti (dī. ni. 2.18) vatvā 『『ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī』』ti (dī. ni. 2.18), tathā 『『dhammatā esā, bhikkhave, yadā bodhisatto mātukucchimhā nikkhamatī』』ti (dī. ni. 2.32) vatvā 『『ayañca dasasahassī lokadhātu saṅkampi sampakampi sampavedhī』』ti (dī. ni.

我來幫您直譯這段巴利文： 據說這位尊者在剃刀邊緣證得阿羅漢后思考："是否有某位比丘在出家當天就證得阿羅漢並使勝利宮震動過？"之後知道"沒有任何人"后，想"我要使它震動"，以神通力站在勝利宮頂上，用腳擊打卻不能使之震動。那時帝釋的舞女們對他說："孩子僧護，你想用腐臭的頭使勝利宮震動，孩子啊，宮殿很穩固，怎麼能使之震動呢？" 沙彌想："這些天女在和我開玩笑，但我還沒得到老師，我的老師海上大龍長老在哪裡呢？"觀察後知道"在大海中化現水窟坐午休"，就去那裡禮敬長老後站立。然後長老說："孩子僧護，你未經學習就入戰場"后問"孩子，不能使勝利宮震動嗎？""尊者，未得到老師。"然後長老說："孩子，像你這樣的人不震動，還有誰能震動？孩子，你見過水麵上漂浮的牛糞塊，孩子，烤薄餅被邊緣所限，以這個譬喻來了知。"他說："尊者，這樣就夠了"后，決意"愿宮殿所住之處成為水"，向勝利宮前進。天女們看見他說："他羞愧一次就走了，沙彌又來了，又來了。"帝釋天王說："不要和我的孩子說話，現在他得到了老師，片刻間就會使宮殿震動。"沙彌也用腳趾擊打宮殿尖頂，宮殿向四方傾斜。天女們喊叫："孩子，讓宮殿安住，孩子，讓宮殿安住。"沙彌使宮殿回覆原處后，站在宮殿頂上說出自說： "今日我出家，今日證漏盡， 今日震宮殿，啊佛德殊勝。 今日我出家，今日證漏盡， 今日震宮殿，啊法德殊勝。 今日我出家，今日證漏盡， 今日震宮殿，啊僧德殊勝。" 說"諸比丘，這是法性，當菩薩從兜率天降下進入母胎時"后說"此一萬世界系震動搖動戰慄"，如是說"諸比丘，這是法性，當菩薩從母胎出生時"后說"此一萬世界系震動搖動戰慄"。

2.32) ca mahāsattassa gabbhokkantiyaṃ abhijātiñca dhammatāvasena mahāpadāne pathavīkampassa vuttattā itaresupi catūsu ṭhānesu pathavīkampo dhammatāvasenevāti atthato vuttametanti daṭṭhabbaṃ.

Idāni nesaṃ pathavīkampānaṃ kāraṇato pavattiākārato ca vibhāgaṃ dassetuṃ 『『iti imesū』』tiādi vuttaṃ. Dhātukopenāti ukkhepakavātasaṅkhātāya vāyodhātuyā pakopena. Iddhānubhāvenāti ñāṇiddhiyā, kammavipākajiddhiyā vā sabhāvena, tejenāti attho. Puññatejenāti puññānubhāvena, mahābodhisattassa puññabalenāti attho. Ñāṇatejenāti anaññasādhāraṇena paṭivedhañāṇānubhāvena. Sādhukāradānavasenāti yathā anaññasādhāraṇappaṭivedhañāṇānubhāvena abhihatā mahāpathavī abhisambodhiyaṃ kampittha, evaṃ anaññasādhāraṇena desanāñāṇānubhāvena abhihatā mahāpathavī kampittha, taṃ panassā sādhukāradānaṃ viya hotīti 『『sādhukāradānavasenā』』ti vuttaṃ.

Yena pana bhagavā asītianubyañjanappaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhidhammakāyo puññamahattathāmamahattaiddhimahattayasamahattapaññāmahattānaṃ paramukkaṃsagato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho attano attabhāvasaññitaṃ khandhapañcakaṃ kappaṃ vā kappāvasesaṃ vā ṭhapetuṃ samatthopi saṅkhatadhammaparijigucchanākārappavattena ñāṇavisesena tiṇāyapi amaññamāno āyusaṅkhārossajjanavidhinā nirapekkho ossajji. Tadanubhāvābhihatā mahāpathavī āyusaṅkharossajjane akampittha. Taṃ panassā kāruññasabhāvasaṇṭhitā viya hotīti vuttaṃ 『『kāruññabhāvenā』』ti.

Yasmā bhagavā parinibbānasamaye catuvīsatikoṭisatasahassasaṅkhā samāpattiyo samāpajji, antarantarā phalasamāpattisamāpajjanena tassa pubbabhāge sātisayaṃ tikkhaṃ sūraṃ vipassanāñāṇañca pavattesi. 『『Yadatthañca mayā evaṃ sucirakālaṃ anaññasādhāraṇo paramukkaṃsagato ñāṇasambhāro sambhato, anuttaro ca vimokkho samadhigato, tassa vata me sikhāppattaphalabhūtā accantaniṭṭhā anupādisesaparinibbānadhātu ajja samijjhatī』』ti bhiyyo ativiya somanassappattassa bhagavato pītivipphārādiguṇavipulatarānubhāvo parehi asādhāraṇañāṇātisayo udapādi, yassa samāpattibalasamupabrūhitassa ñāṇātisayassa ānubhāvaṃ sandhāya idaṃ vuttaṃ 『『dveme piṇḍapātā samasamaphalā samasamavipākā』』tiādi (udā. 75), tasmā tassānubhāvena samabhihatā mahāpathavī akampittha, taṃ panassā tassaṃ velāyaṃ ārodanākārappatti viya hotīti 『『aṭṭhamo ārodanenā』』ti vuttaṃ.

Idāni saṅkhepato vuttamatthaṃ vivaranto 『『mātukucchiṃ okkamante』』tiādimāha. Ayaṃ panatthoti 『『sādhukāradānavasenā』』tiādinā vutta attho. Pathavīdevatāya vasenāti ettha samuddadevatā viya mahāpathaviyā adhidevatā kira nāma atthi, tādise kāraṇe sati tassā cittavasena ayaṃ mahāpathavī saṅkampati sampakampati sampavedhati. Yathā vātavalāhakadevatānaṃ cittavasena vātā vāyanti, sītuṇhaabbhavassavalāhakadevatānaṃ cittavasena sītādayo bhavanti, tathā hi visākhapuṇṇamāyaṃ abhisambodhiatthaṃ bodhirukkhamūle nisinnassa lokanāthassa antarāyakaraṇatthaṃ upaṭṭhitaṃ mārabalaṃ vidhamituṃ –

『『Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;

Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā』』ti. (cariyā.

我來幫您直譯這段巴利文： 因為在大本經中依法性說到大士入胎和誕生時的地震，所以應當看到在其他四處也是依法性而有地震，這在意義上已經說過了。 現在為顯示這些地震從因和生起形式的區分而說"如是在這些"等。以界動亂即以稱為舉風的風界動亂。以神通力即以智神通或業報生神通的自性，意為以威力。以福德力即以福德威力，意為以大菩薩的福德力。以智力即以不共他人的證悟智威力。以隨喜方式即如以不共他人的證悟智威力所觸發的大地在正等覺時震動，如是以不共他人的說法智威力所觸發的大地震動，而這對它來說如同是隨喜，故說"以隨喜方式"。 而以此世尊以八十種隨好莊嚴、三十二大人相雜飾的色身，以一切種清凈戒蘊等功德寶成就的法身，達到福德大、力大、神通大、名聲大、智慧大的最高極致，無等、等於無等者、無與倫比者、應供、正等覺者，雖能令自己名為自體的五蘊住一劫或余劫，但以厭惡有為法行相轉起的殊勝智，連草也不顧惜，以捨棄壽行的方式無所顧戀地捨棄。被其威力所觸發的大地在舍壽行時震動。而這對它來說如同是悲愍性的安住，故說"以悲愍性"。 因為世尊在般涅槃時入二十四億俱胝定，在其間以入果定而在其前分轉起殊勝銳利勇猛的觀智。"為何我如此長時積集不共他人達到最高極致的智資糧，證得無上解脫，其果達到頂點的無餘涅槃界今日將成就"，世尊更加生起殊勝喜悅，廣大遍滿的喜悅等功德威力，生起他人不共的殊勝智，關於以定力增長的殊勝智的威力，所以說"這兩種缽食同等果報、同等異熟"等。因此被其威力所觸發的大地震動，而這對它來說如同在那時成為哭泣的行相，故說"第八以哭泣"。 現在解釋簡略所說的義理而說"入母胎"等。而此義即以"以隨喜方式"等所說的義理。依地天的威力即在此據說如海天一樣有大地的守護天，在如此因緣時依她的心意此大地震動搖動戰慄。如同依風雲天的心意而有風吹，依冷熱雲雨天的心意而有冷等，如是在毗舍佉月圓日坐在菩提樹下為正等覺而來妨礙的魔軍爲了驅散 - "此地無意識，不知苦與樂， 彼亦依我施，七次而震動。"<.Assistant>

1.124) –

Vacanasamanantaraṃ mahāpathavī bhijjitvā saparisaṃ māraṃ parivattesi. Etanti sādhukāradānādi. Yadipi natthi acetanattā, dhammatāvasena pana vuttanayena siyāti sakkā vattuṃ. Dhammatā pana atthato dhammabhāvo, so puññadhammassa vā ñāṇadhammassa vā ānubhāvasabhāvoti. Tayidaṃ sabbaṃ vicāritameva. Evañca katvā –

『『Ime dhamme sammasato, sabhāvasarasalakkhaṇe;

Dhammatejena vasudhā, dasasahassī pakampathā』』ti. (bu. vaṃ. 2.166) –

Ādivacanañca samatthitaṃ hoti.

Ayaṃ pana (dī. ni. aṭṭha. 1.149) mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha mahābhinikkhamane bodhimaṇḍūpasaṅkamane paṃsukūlaggahaṇe paṃsukūladhovane kāḷakārāmasutte gotamakasutte vessantarajātake brahmajāleti. Tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. Paṃsukūlaggahaṇe 『『dvisahassadīpaparivāre nāma cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā kata』』nti acchariyavegābhihatā akampittha. Paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. Kāḷakārāmagotamakasuttesu (a. ni. 4.24; 3.126) 『『ahaṃ sakkhī bhagavā』』ti sakkhibhāvena akampittha. Brahmajāle (dī. ni. 1.147) pana dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā.

Na kevalañca etesuyeva ṭhānesu pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. Kalyāṇiyamahāvihāre ca piṇḍapātiyattherassa cetiyaṅgaṇaṃ sammajjitvā tattheva nisīditvā buddhārammaṇaṃ pītiṃ gahetvā imaṃ suttantaṃ āraddhassa suttapariyosāne udakapariyantaṃ katvā akampittha. Lohapāsādassa pācīnaambalaṭṭhikaṭṭhānaṃ nāma ahosi, tattha nisīditvā dīghabhāṇakattherā brahmajālasuttaṃ ārabhiṃsu. Tesaṃ sajjhāyapariyosānepi udakapariyantameva katvā pathavī akampittha.

Yadi evaṃ 『『aṭṭhime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā』』ti kasmā aṭṭheva hetū vuttāti? Niyamahetubhāvato. Imeyeva hi aṭṭha hetū niyamanti, nāññe. Te hi kadāci sambhavantīti aniyamabhāvato na gaṇitā. Vuttañhetaṃ nāgasenattherena milindapañhe (mi. pa. 4.

我來幫您直譯這段巴利文： 話一說完，大地裂開使魔羅及其眷屬翻轉。這即是隨喜等。雖然因無意識而不存在，但依法性可說依所說方式而有。而法性從意義上說是法性，那是福德法或智法的威力自性。這一切都已經考察過了。如此做了- "思惟這些法，自性味相性， 以法之威力，一萬地震動。" 等語句也得到成立。 而這大地在其他八處也震動：大出離、前往菩提座、取糞掃衣、洗糞掃衣、迦羅阿蘭經、瞿曇經、毗山多王本生、梵網經。其中在大出離、前往菩提座時以精進力震動。在取糞掃衣時"捨棄名為二千島圍繞的四大洲出家后往墓地取糞掃衣，世尊做了難行之事"被希有力所觸發而震動。在洗糞掃衣和毗山多王本生時以非時震動而震動。在迦羅阿蘭經和瞿曇經中以"我是證人,世尊"的證人身份而震動。而在梵網經中應知是在六十二種邪見被解開、被驅除而說法時以隨喜方式震動。 不僅在這些地方地震動，而且在三次結集時，大名摩醯陀長老來到此島（斯里蘭卡），在光明林坐下說法那天也震動。在伽梨耶尼大寺，乞食長老掃完塔院后即坐在那裡，以佛為所緣生起喜悅開始此經，在經終時地震動直至海際。有一處名為銅殿東芒果處，在那裡坐著的長誦者長老們開始誦梵網經。在他們誦經終了時也震動直至海際。 如果這樣,"阿難，這八個因八個緣使大地震出現"為什麼只說八個因？因為是決定因。因為只有這八個因是決定的，不是其他。因為它們有時發生故不確定而不被計入。因為這被那伽犀那長老在《彌蘭王問》中說...

1.4) –

『『Aṭṭhime, bhikkhave, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyāti. Yaṃ vessantarena raññā mahādāne dīyamāne sattakkhattuṃ mahāpathavī kampitā, tañca pana akālikaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, tasmā agaṇitaṃ aṭṭhahi hetūhi.

『『Yathā, mahārāja, loke tayoyeva meghā gaṇīyanti vassiko, hemantiko, pāvusakoti. Yadi te muñcitvā añño megho pavassati, na so megho gaṇīyati sammatehi meghehi, akālameghotveva saṅkhaṃ gacchati, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

『『Yathā vā pana, mahārāja, himavantā pabbatā pañca nadisatāni sandanti, tesaṃ, mahārāja, pañcannaṃ nadisatānaṃ daseva nadiyo nadigaṇanāya gaṇīyanti. Seyyathidaṃ – gaṅgā, yamunā, aciravatī, sarabhū, mahī, sindhu, sarassatī, vetravatī, vītaṃsā, candabhāgāti. Avasesā nadiyo nadigaṇanāya agaṇitā. Kiṃkāraṇā? Na tā nadiyo dhuvasalilā, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhi.

『『Yathā vā pana, mahārāja, rañño satampi dvisatampi tisatampi amaccā honti, tesaṃ chayeva janā amaccagaṇanāya gaṇīyanti. Seyyathidaṃ – senāpati, purohito, akkhadasso, bhaṇḍāgāriko, chattaggāhako, khaggaggāhako, eteyeva amaccagaṇanāya gaṇīyanti. Kiṃkāraṇā? Yuttattā rājaguṇehi. Avasesā agaṇitā, sabbe amaccātveva saṅkhaṃ gacchanti, evameva kho, mahārāja, vessantarena raññā mahādāne dīyamāne yaṃ sattakkhattuṃ mahāpathavī kampitā, akālikaṃ etaṃ kadācuppattikaṃ aṭṭhahi hetūhi vippamuttaṃ, na taṃ gaṇīyati aṭṭhahi hetūhī』』ti.

Bhūmicālasuttavaṇṇanā niṭṭhitā.

Cāpālavaggavaṇṇanā niṭṭhitā.

(8) 3. Yamakavaggo

1-10. Saddhāsuttādivaṇṇanā

71-

我來幫您直譯這段巴利文： "諸比丘，這八個因八個緣使大地震出現"。當毗山多王佈施大施時地震動七次，那是非時的、偶爾生起的、超出八個因的，所以不被八個因所計入。 "大王，如世間只計算三種云：雨季云、冬季云、秋雨云。如果除了這些之外有其他云降雨，那云不被計入公認的雲中，只被稱為非時云。同樣地，大王，當毗山多王佈施大施時地震動七次，這是非時的、偶爾生起的、超出八個因的，不被八個因所計入。 而且大王，如從雪山流出五百條河，大王，這五百條河中只有十條河被計入河的計數中。即：恒河、閻母那河、阿致羅跋提河、舍牢浮河、摩醯河、信度河、薩拉斯瓦提河、毗多羅跋提河、毗檀娑河、旃陀婆伽河。其餘諸河不被計入河的計數中。什麼原因？因為它們不是恒常流水的河。同樣地，大王，當毗山多王佈施大施時地震動七次，這是非時的、偶爾生起的、超出八個因的，不被八個因所計入。 而且大王，如王有一百或二百或三百大臣，其中只有六個人被計入大臣的計數中。即：將軍、祭司、法官、司庫、持傘者、持劍者，只有這些被計入大臣的計數中。什麼原因？因為具備王的功德。其餘的不被計入，都只被稱為大臣。同樣地，大王，當毗山多王佈施大施時地震動七次，這是非時的、偶爾生起的、超出八個因的，不被八個因所計入。" 地震經註釋結束。 遮波羅品註釋結束。 (8) 3. 雙品 1-10. 信經等註釋 71-

1. Aṭṭhamassa paṭhamādīni uttānatthāneva. Dasame kucchitaṃ sīdatīti kusīto da-kārassa ta-kāraṃ katvā. Yassa dhammassa vasena puggalo 『『kusīto』』ti vuccati, so kusitabhāvo idha kusita-saddena vutto. Vināpi hi bhāvajotanasaddaṃ bhāvattho viññāyati yathā 『『paṭassa sukka』』nti, tasmā kusītabhāvavatthūnīti attho. Tenāha 『『kosajjakāraṇānīti attho』』ti. Kammaṃ nāma samaṇasāruppaṃ īdisanti āha 『『cīvaravicāraṇādī』』ti. Vīriyanti padhānavīriyaṃ. Taṃ pana caṅkamanavasena karaṇe kāyikantipi vattabbataṃ labhatīti āha 『『duvidhampī』』ti. Pattiyāti pāpuṇanatthaṃ. Osīdananti bhāvanānuyoge saṅkoco. Māsehi ācitaṃ nicitaṃ viyāti māsācitaṃ, taṃ maññe. Yasmā māsā tintā visesena garukā honti, tasmā 『『yathā tintamāso』』tiādi vuttaṃ. Vuṭṭhito hoti gilānabhāvāti adhippāyo.

Tesanti ārambhavatthūnaṃ. Imināva nayenāti iminā kusītavatthūsu vutteneva nayena 『『duvidhampi vīriyaṃ ārabhatī』』tiādinā. Idaṃ paṭhamanti 『『idaṃ, handāhaṃ, vīriyaṃ ārabhāmī』』ti, 『『evaṃ bhāvanāya abbhussahanaṃ paṭhamaṃ ārambhavatthū』』tiādinā ca attho veditabbo. Yathā tathā paṭhamaṃ pavattaṃ abbhussahanañhi upari vīriyārambhassa kāraṇaṃ hoti. Anurūpapaccavekkhaṇasahitāni hi abbhussahanāni tammūlakāni vā paccavekkhaṇāni aṭṭha ārambhavatthūnīti veditabbāni.

Saddhāsuttādivaṇṇanā niṭṭhitā.

Yamakavaggavaṇṇanā niṭṭhitā.

81-626. Sesaṃ uttānameva.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Aṭṭhakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Navakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Sambodhivaggo

1-2. Sambodhisuttādivaṇṇanā

1-2. Navakanipātassa paṭhamadutiyesu natthi vattabbaṃ.

1. Meghiyasuttavaṇṇanā

我來幫您直譯這段巴利文： 第八中第一等義已明顯。第十中"糟糕地沉淪"為懈怠，把da音變成ta音。由於此法的力量而稱人為"懈怠"，那懈怠性在此以懈怠字表示。即使沒有表示性質的詞，性質義也可理解，如"布的白"，因此意為懈怠性事。故說"意為懶惰因"。工作即指適合沙門如此的，故說"檢查衣等"。精進即主要精進。而那在經行時的作為可稱為身體的，故說"兩種"。為獲得即爲了達到。沉淪即在修習努力中退縮。如被[濕]豆堆積一樣為豆堆積，如是想。因為豆子濕了特別重，所以說"如濕豆"等。已從病狀起來的意思。 那些即發起事。以此方法即以在懈怠事中所說的方法"發起兩種精進"等。這第一即應知"這,來吧我,發起精進"，"如是在修習中的奮起是第一發起事"等的意思。因為最初如何生起的奮起成為上面發起精進的因。因為具有適當觀察的奮起或以此為根本的觀察應知為八種發起事。 信經等註釋結束。 雙品註釋結束。 81-626. 其餘已明顯。 如是滿足意願增支部註釋 八集註釋中不明顯義解釋完成。 禮敬彼世尊、應供、正等覺者 增支部 九集復注 第一五十 覺品 1-2. 覺經等註釋 1-2. 九集的第一第二中沒有可說的。 彌祇經註釋

1. Tatiye (udā. aṭṭha. 31) meghiyoti tassa therassa nāmaṃ. Upaṭṭhāko hotīti paricārako hoti. Bhagavato hi paṭhamabodhiyaṃ upaṭṭhākā anibaddhā ahesuṃ. Ekadā nāgasamalo, ekadā nāgito, ekadā upavāṇo, ekadā sunakkhatto, ekadā cundo samaṇuddeso , ekadā sāgato, ekadā meghiyo, tadāpi meghiyattherova upaṭṭhāko hoti. Tenāha 『『tena kho pana samayena āyasmā meghiyo bhagavato upaṭṭhāko hotī』』ti.

Kimikāḷāyāti kāḷakimīnaṃ bahulatāya 『『kimikāḷā』』ti laddhanāmāya nadiyā. Jaṅghāvihāranti ciranisajjāya jaṅghāsu uppannakilamathavinodanatthaṃ vicaraṇaṃ. Pāsādikanti aviraḷarukkhatāya siniddhapattatāya ca passantānaṃ pasādaṃ āvahatīti pāsādikaṃ. Sandacchāyatāya manuññabhūmibhāgatāya ca anto paviṭṭhānaṃ pītisomanassajananaṭṭhena cittaṃ rametīti ramaṇīyaṃ. Alanti pariyattaṃ, yuttantipi attho. Padhānatthikassāti padhānena bhāvanānuyogena atthikassa. Yasmā so padhānakamme yutto padhānakammiko nāma hoti, tasmā vuttaṃ 『『padhānakammikassā』』ti. Āgaccheyyāhanti āgaccheyyaṃ ahaṃ. Therena kira pubbe taṃ ṭhānaṃ anuppaṭipāṭiyā pañca jātisatāni raññā eva satā anubhūtapubbaṃ uyyānaṃ ahosi, tenassa diṭṭhamatteyeva tattha viharituṃ cittaṃ nami.

Yāvaaññopi koci bhikkhu āgacchatīti añño kocipi bhikkhu mama santikaṃ yāva āgacchati, tāva āgamehīti attho. 『『Koci bhikkhu dissatī』』tipi pāṭho, 『『āgacchatū』』tipi paṭhanti, tathā 『『dissatū』』tipi. Natthi kiñci uttari karaṇīyanti catūsu saccesu catūhi maggehi pariññādīnaṃ soḷasannaṃ kiccānaṃ katattā abhisambodhiyā vā adhigatattā tato aññaṃ uttari karaṇīyaṃ nāma natthi. Catūsu saccesu catunnaṃ kiccānaṃ katattāti idaṃ pana maggavasena labbhabhānaṃ bhedaṃ anupekkhitvā vuttaṃ. Atthi katassa paṭicayoti mayhaṃ santāne nipphāditassa sīlādidhammassa ariyamaggassa anadhigatattā tadatthaṃ puna vaḍḍhanasaṅkhāto paṭicayo atthi, icchitabboti attho.

Tividhanāṭakaparivāroti mahantitthiyo majjhimitthiyo atitaruṇitthiyoti evaṃ vadhūkumārikakaññāvatthāhi tividhāhi nāṭakitthīhi parivuto. Akusalavitakkehīti yathāvuttehi kāmavitakkādīhi. Apare pana 『『tasmiṃ vanasaṇḍe pupphaphalapallavādīsu lobhavasena kāmavitakko, kharassarānaṃ pakkhiādīnaṃ saddassavanena byāpādavitakko, leḍḍuādīhi tesaṃ viheṭhanādhippāyena vihiṃsāvitakko. 『Idhevāhaṃ vaseyya』nti tattha sāpekkhatāvasena vā kāmavitakko, vanacarake tattha tattha disvā tesu cittadubbhanena byāpādavitakko, tesaṃ viheṭhanādhippāyena vihiṃsāvitakko tassa uppajjatī』』ti vadanti. Yathā tathā vā tassa micchāvitakkappavattiyeva acchariyakāraṇaṃ. Acchariyaṃ vata, bhoti garahaṇacchariyaṃ nāma kiretaṃ . Yathā āyasmā ānando bhagavato valiyagattaṃ disvā avoca 『『acchariyaṃ, bhante, abbhutaṃ, bhante』』ti (saṃ. ni.

我來幫您直譯這段巴利文： 第三中"彌祇"是那位長老的名字。"是侍者"即是奉侍者。世尊在初覺期的侍者是不固定的。有時那伽舍摩羅，有時那祇多，有時優波摩那，有時善星，有時沙門學童準陀，有時娑伽多，有時彌祇，那時也是彌祇長老為侍者。所以說"那時尊者彌祇是世尊的侍者"。 "黑蟲"即因黑蟲眾多而得名為"黑蟲"的河。"經行"即因長坐在小腿生起疲勞爲了去除而行走。"可愛"即因樹木不疏稀、葉子潤澤而使看見者生歡喜故為可愛。因有連續陰涼、地面可愛，對進入其中者生起喜悅快樂的意義上使心喜樂故為可意。"足夠"即充分，也有適合的意思。"求精進"即求以精進修習。因為他在精進業適合，名為精進業者，所以說"精進業者"。"我要來"即我應來。據說那處先前被長老連續五百生中作為國王時所經歷過的園林，所以他一見到就心向往住在那裡。 "直到有其他比丘來"意思是直到有任何其他比丘來到我這裡之前，請等待。也有"看見某比丘"的讀法，也讀作"讓他來"，如是也讀作"讓他看見"。"沒有任何更上應作"即因為在四諦中以四道完成了遍知等十六種作用，或因為證得正等覺，所以沒有其他更上應作。"在四諦中完成四種作用"這是不考慮道的分別而說的。"有已作的增長"即在我相續中完成的戒等法，因為未證得聖道，所以為此目的有稱為再增長的增長，意為應當希求。 "以三種舞女圍繞"即以大女人、中女人、極年輕女人如是以新娘少女處女身份的三種舞女圍繞。"不善尋思"即如前所說的欲尋等。其他人則說"在那樹林中對花果新葉等以貪的方式生起欲尋，聽到粗聲的鳥等的聲音而生嗔尋，以土塊等欲傷害它們的意圖而生害尋。或以'我要住在這裡'對此處的期待方式生欲尋，看見在那裡的林中居者對他們心生惡意而生嗔尋，以欲傷害他們的意圖而生害尋"。無論如何對他來說邪尋思的生起就是稀有因。"實在是稀有"這名為呵責稀有。如尊者阿難見到世尊身體有皺而說"稀有啊,尊者,未曾有啊,尊者"。

5.511). Samparivāritāti vokiṇṇā. Attani garumhi ca ekattepi bahuvacanaṃ dissati. 『『Anvāsatto』』tipi pāṭho. Kasmā panassa bhagavā tattha gamanaṃ anujāni? 『『Ananuññātopi cāyaṃ maṃ ohāya gacchissateva, paricārakāmatāya maññe bhagavā gantuṃ na detīti cassa siyā aññathattaṃ, tadassa dīgharattaṃ ahitāya dukkhāya saṃvatteyyā』』ti anujāni.

Evaṃ tasmiṃ attano pavattiṃ ārocetvā nisinne athassa bhagavā sappāyadhammaṃ desento 『『aparipakkāya, meghiya, cetovimuttiyā』』tiādimāha. Tattha 『『aparipakkāyā』』ti paripākaṃ appattāya. Cetovimuttiyāti kilesehi cetaso vimuttiyā. Pubbabhāge hi tadaṅgavasena ceva vikkhambhanavasena ca cetaso vimutti hoti, aparabhāge samucchedavasena ceva paṭippassaddhivasena ca. Sāyaṃ vimutti heṭṭhā vitthārato kathitāva, tasmā tattha vuttanayena veditabbā. Tattha vimuttiparipācanīyehi dhammehi āsaye paripācite sodhite vipassanāya maggagabbhaṃ gaṇhantiyā paripākaṃ gacchantiyā cetovimutti paripakkā nāma hoti, tadabhāve aparipakkā.

Katame pana vimuttiparipācanīyā dhammā? Saddhindriyādīnaṃ visuddhikaraṇavasena pannarasa dhammā veditabbā. Vuttañhetaṃ –

『『Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati.

『『Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati.

『『Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati.

『『Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati.

『『Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhati.

『『Iti ime pañca puggale parivajjayato, pañca puggale sevato bhajato payirupāsato, pañca suttante paccavekkhato imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī』』ti (paṭi. ma.

我來幫您直譯這段巴利文： "被圍繞"即被遍滿。尊重語雖是單一也見到用複數。也有"依附"的讀法。為什麼世尊允許他去那裡？"即使不允許他也會舍我而去，他可能會想'大概世尊是因為需要侍者而不讓去'而有異想，那會導致他長期的不利與痛苦"，[因此]允許了。 當他如此報告自己的行為而坐下後，世尊為他說示適宜的法，說"彌祇，當心解脫未成熟"等。其中"未成熟"即未達到成熟。"心解脫"即從煩惱中的心的解脫。因為在前分以暫時[斷]的方式和鎮伏的方式有心解脫，在後分以斷除的方式和止息的方式[有心解脫]。這解脫在下面已詳細說過，所以應依那裡所說的方式了知。其中當以能令解脫成熟的諸法令意樂成熟、清凈，觀[智]正孕育道，趨向成熟時，心解脫稱為已成熟，沒有這些則為未成熟。 什麼是能令解脫成熟的諸法？應知以令信根等清凈的方式有十五法。因為這樣說： "以遠離無信的人，親近、結交、侍奉有信的人，省察能生信的經，以這三種方式信根清凈。 以遠離懈怠的人，親近、結交、侍奉發勤精進的人，省察正勤，以這三種方式精進根清凈。 以遠離失唸的人，親近、結交、侍奉念現前的人，省察念處，以這三種方式念根清凈。 以遠離不定的人，親近、結交、侍奉等持的人，省察禪定解脫，以這三種方式定根清凈。 以遠離劣慧的人，親近、結交、侍奉有慧的人，省察甚深智行，以這三種方式慧根清凈。 如是以遠離這五種人，親近、結交、侍奉五種人，省察五種經，以這十五種方式這五根清凈。"

1.185).

Aparehipi pannarasahi ākārehi imāni pañcindriyāni visujjhanti. Aparepi pannarasa dhammā vimuttiparipācanīyā. Saddhāpañcamāni indriyāni, aniccasaññā anicce, dukkhasaññā dukkhe, anattasaññā, pahānasaññā, virāgasaññāti imā pañca nibbedhabhāgiyā saññā, kalyāṇamittatā, sīlasaṃvaro, abhisallekhatā, vīriyārambho, nibbedhikapaññāti. Tesu veneyyadamanakusalo satthā veneyyassa meghiyattherassa ajjhāsayavasena idha kalyāṇamittatādayo vimuttiparipācanīye dhamme dassento 『『pañca dhammā paripakkāya saṃvattantī』』ti vatvā te vitthārento 『『idha, meghiya, bhikkhu kalyāṇamitto hotī』』tiādimāha.

Tattha kalyāṇamittoti kalyāṇo bhaddo sundaro mitto etassāti kalyāṇamitto. Yassa sīlādiguṇasampanno 『『aghassa tātā hitassa vidhātā』』ti evaṃ sabbākārena upakāro mitto hoti, so puggalo kalyāṇamittova. Yathāvuttehi kalyāṇapuggaleheva sabbiriyāpathesu saha ayati pavattati, na vinā tehīti kalyāṇasahāyo. Kalyāṇapuggalesu eva cittena ceva kāyena ca ninnapoṇapabbhārabhāvena pavattatīti kalyāṇasampavaṅko. Padattayena kalyāṇamittasaṃsagge ādaraṃ uppādeti. Ayaṃ kalyāṇamittatāsaṅkhāto brahmacariyavāsassa ādibhāvato sabbesañca kusaladhammānaṃ bahukāratāya padhānabhāvato ca imesu pañcasu dhammesu ādito vuttattā paṭhamo anavajjadhammo avisuddhānaṃ saddhādīnaṃ visuddhikaraṇavasena cetovimuttiyā paripakkāya saṃvattati. Ettha ca kalyāṇamittassa bahukāratā padhānatā ca 『『upaḍḍhamidaṃ, bhante, brahmacariyassa yadidaṃ kalyāṇamittatā』』ti vadantaṃ dhammabhaṇḍāgārikaṃ 『『mā hevaṃ, ānandā』』ti dvikkhatuṃ paṭisedhetvā 『『sakalameva hidaṃ, ānanda, brahmacariyaṃ yadidaṃ kalyāṇamittatā kalyāṇasahāyatā』』ti – ādisuttapadehi (saṃ. ni. 1.129;

我來幫您直譯這段巴利文： 又以十五種方式這五根清凈。另有十五法能令解脫成熟。以信為五根，無常想在無常上，苦想在苦上，無我想，捨棄想，無慾想，這五種為分別智的想。善知識，戒防護，隱居，精進發起，分別慧。在這些中，善於調服學人的導師，依學人彌祇長老的意樂，在此顯示能令解脫成熟的法，說"五法趨向成熟"，進而廣說"彌祇，比丘應有善知識"等。 其中"善知識"即對他來說是善、賢、美好的朋友。凡具足戒等功德，"為親者利益，為有利益者"如是在一切方面作為具有幫助的朋友，那人即為善知識。如前所說的善人在所有精進之路中共同前進，不離開他們，為善伴。在善人中以心與身傾向、趨向、隨順而轉，為善相應。以此三句使人對善知識交往生起敬重。這善知識之法因為是梵行生活的開端，又因對一切善法多有助益而為主要，所以在這五法中首先為無過失法，能以使未凈信等清凈的方式使心解脫趨向成熟。在此，善知識的多大幫助和主要性，如說"尊者，梵行的一半是善知識"，法庫存者被阿難兩次制止說："不要這樣"，而說"阿難，梵行全部即是善知識、善伴"等經句。<.Assistant>

5.2) veditabbā.

Puna caparanti puna ca aparaṃ dhammajātaṃ. Sīlavāti ettha kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ . Kimidaṃ sīlanaṃ nāma? Samādhānaṃ, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho. Atha vā upadhāraṇaṃ, jhānādikusaladhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho. Tasmā sīleti, sīlatīti vā sīlaṃ. Ayaṃ tāva saddalakkhaṇanayena sīlaṭṭho. Apare pana 『『siraṭṭho sīlaṭṭho, sītalaṭṭho, sīlaṭṭho』』ti niruttinayena atthaṃ vaṇṇenti. Tayidaṃ pāripūrito atisayato vā sīlaṃ assa atthīti sīlavā, sīlasampannoti attho.

Yathā ca sīlavā hoti sīlasampanno, taṃ dassetuṃ 『『pātimokkhasaṃvarasaṃvuto』』tiādi vuttaṃ. Tattha pātimokkhanti sikkhāpadasīlaṃ. Tañhi yo naṃ pāti rakkhati, taṃ mokkheti moceti āpāyikādīhi dukkhehīti pātimokkhaṃ. Saṃvaraṇaṃ saṃvaro, kāyavācāhi avītikkamo. Pātimokkhameva saṃvaro pātimokkhasaṃvaro, tena saṃvuto pihitakāyavācoti pātimokkhasaṃvarasaṃvuto. Idamassa tasmiṃ sīle patiṭṭhitabhāvaparidīpanaṃ. Viharatīti tadanurūpavihārasamaṅgibhāvaparidīpanaṃ. Ācāragocarasampannoti heṭṭhā pātimokkhasaṃvarassa upari visesānaṃ yogassa ca upakāradhammaparidīpanaṃ. Aṇumattesu vajjesu bhayadassāvīti pātimokkhasīlato acavanadhammatāparidīpanaṃ. Samādāyāti sikkhāpadānaṃ anavasesato ādānaparidīpanaṃ. Sikkhatīti sikkhāya samaṅgibhāvaparidīpanaṃ. Sikkhāpadesūti sikkhitabbadhammaparidīpanaṃ.

Aparo nayo – kilesānaṃ balavabhāvato pāpakiriyāya sukarabhāvato puññakiriyāya ca dukkarabhāvato bahukkhattuṃ apāyesu patanasīloti pātī, puthujjano. Aniccatāya vā bhavādīsu kammavegukkhitto ghaṭiyantaṃ viya anavaṭṭhānena paribbhamanato gamanasīloti pātī. Maraṇavasena vā tamhi tamhi sattanikāye attabhāvassa patanasīlo vā pātī, sattasantāno, cittameva vā. Taṃ pātinaṃ saṃsāradukkhato mokkhetīti pātimokkhaṃ. Cittassa hi vimokkhena satto 『『vimutto』』ti vuccati. Vuttañhi 『『cittavodānā visujjhantī』』ti (saṃ. ni. 3.100), 『『anupādāya āsavehi cittaṃ vimutta』』nti (mahāva. 28) ca.

Atha vā avijjādihetunā saṃsāre patati gacchati pavattatīti pāti. 『『Avijjānīvaraṇānaṃ sattānaṃ taṇhāsaṃyojanānaṃ sandhāvataṃ saṃsarata』』nti (saṃ. ni. 2.124) hi vuttaṃ. Tassa pātino sattassa taṇhādisaṃkilesattayato mokkho etenāti pātimokkhaṃ.

Atha vā pāteti vinipāteti dukkheti pāti, cittaṃ. Vuttañhi 『『cittena nīyatī loko, cittena parikassatī』』ti (saṃ. ni. 1.62). Tassa pātino mokkho etenāti pātimokkhaṃ. Patati vā etena apāyadukkhe saṃsāradukkhe cāti pāti, taṇhādisaṃkileso. Vuttañhi 『『taṇhā janeti purisaṃ (saṃ. ni. 1.55). Taṇhādutiyo puriso』』ti (a. ni.

我來幫您直譯這段巴利文： "又復"即又其他法類。"具戒"，這裡什麼意思是戒？以戒的意思為戒。什麼是這個戒呢？等持，即以善戒方式身業等不散亂的意思。或者是支援，即以作為禪定等善法的立足處方式為所依的意思。因此戒為、戒著，即是戒。這首先是依據語法特徵的戒義。其他人則依詞源學方式解釋"頭義為戒義、清涼義為戒義"。這以圓滿或殊勝有戒為具戒，意為具足戒。 為顯示如何成為具戒、具足戒，說"防護別解脫律儀"等。其中"別解脫"即學處戒。因為誰護持它，它使誰解脫、脫離惡趣等苦，故為別解脫。防護即防守，為身語不違越。別解脫即是防護為別解脫防護，以此防護而身語關閉為防護別解脫律儀。這是顯示他住立於那戒中。"而住"是顯示具足與之相應的住。"具足行處"是顯示下面別解脫律儀上面殊勝的修習的助法。"于微小罪見畏怖"是顯示不退失別解脫戒的法性。"受持"是顯示無餘地受持學處。"學習"是顯示具足學習。"于諸學處"是顯示應學的法。 另一方式——因煩惱力強、作惡容易、作善困難而多次墮落惡趣的性質為墮落者，即凡夫。或因無常而為業力拋擲于諸有等中，如水車般以不安住而輪轉故為行者。或因死亡而在那那眾生部類中自身墮落性質為墮落者，即眾生相續，或心。使這墮落者從輪迴苦解脫為別解脫。因為以心解脫而說眾生"已解脫"。因為說"以心清凈而清凈"和"心從諸漏無取而解脫"。 或者以無明等因在輪迴中墮落、行走、轉起為墮落。因為說"為無明所障、渴愛所繫的眾生流轉輪迴"。以此使那墮落的眾生從渴愛等三雜染解脫為別解脫。 或者墮落即使墮落、使痛苦為墮落者，即心。因為說"世間由心導引，由心牽引"。以此使那墮落者解脫為別解脫。或以此墮于惡趣苦和輪迴苦為墮落，即渴愛等雜染。因為說"渴愛生人"、"人以渴愛為伴"。

4.9; itivu. 15, 105) ca ādi. Tato pātito mokkhoti pātimokkhaṃ.

Atha vā patati etthāti pāti, cha ajjhattikabāhirāni āyatanāni. Vuttañhi 『『chasu loko samuppanno, chasu kubbati santhava』』nti (su. ni. 171). Tato chaajjhattikabāhirāyatanasaṅkhātato pātito mokkhoti pātimokkhaṃ. Atha vā pāto vinipāto assa atthīti pātī, saṃsāro. Tato mokkhoti pātimokkhaṃ. Atha vā sabbalokādhipatibhāvato dhammissaro bhagavā patīti vuccati, muccati etenāti mokkho, patino mokkho tena paññattattāti patimokkho, patimokkho eva pātimokkhaṃ. Sabbaguṇānaṃ vā mūlabhāvato uttamaṭṭhena pati ca so yathāvuttenatthena mokkho cāti patimokkho, patimokkho eva pātimokkhaṃ. Tathā hi vuttaṃ 『『pātimokkhanti ādimetaṃ mukhametaṃ pamukhameta』』nti (mahāva. 135) vitthāro.

Atha vā pa-iti pakāre, atīti accantatthe nipāto, tasmā pakārehi accantaṃ mokkhetīti pātimokkhaṃ. Idañhi sīlaṃ sayaṃ tadaṅgavasena, samādhisahitaṃ paññāsahitañca vikkhambhanavasena samucchedavasena accantaṃ mokkheti mocetīti pātimokkhaṃ. Pati pati mokkhoti vā patimokkho, tamhā tamhā vītikkamadosato paccekaṃ mokkhoti attho. Patimokkho eva pātimokkhaṃ. Mokkhoti vā nibbānaṃ, tassa mokkhassa paṭibimbabhūtoti patimokkho. Sīlasaṃvaro hi sūriyassa aruṇuggamanaṃ viya nibbānassa udayabhūto tappaṭibhāgova yathārahaṃ kilesanibbāpanato. Patimokkhoyeva pātimokkhaṃ. Atha vā mokkhaṃ pati vattati, mokkhābhimukhanti vā patimokkhaṃ, patimokkhameva pātimokkhanti evaṃ tāva ettha pātimokkhasaddassa attho veditabbo.

Saṃvarati pidahati etenāti saṃvaro, pātimokkhameva saṃvaroti pātimokkhasaṃvaro. Atthato pana tato tato vītikkamitabbato viratiyo cetanā ca, tena pātimokkhasaṃvarena upeto samannāgato pātimokkhasaṃvarasaṃvuto. Vuttañhetaṃ bhagavatā – 『『iminā pātimokkhasaṃvarena upeto hoti samupeto upagato sampanno samannāgato, tena vuccati pātimokkhasaṃvarasaṃvuto』』ti (vibha. 511).

Viharatīti iriyāpathavihārena viharati iriyati vattati. Ācāragocarasampannoti veḷudānādimicchājīvassa kāyapāgabbhiyādīnañca akaraṇena sabbaso anācāraṃ vajjetvā kāyiko avītikkamo, vācasiko avītikkamo, kāyikavācasiko avītikkamoti evaṃ vuttabhikkhu sāruppaācārasampattiyā vesiyādiagocaraṃ vajjetvā piṇḍapātādiatthaṃ upasaṅkamituṃ yuttaṭṭhānasaṅkhātagocaracaraṇena ca sampannattā ācāragocarasampanno.

Apica yo bhikkhu satthari sagāravo sappatisso sabrahmacārīsu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyaṃ anuyutto satisampajaññena samannāgato appiccho santuṭṭho pavivitto asaṃsaṭṭho ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācārasampanno.

Gocaro pana upanissayagocaro, ārakkhagocaro, upanibandhagocaroti tividho. Tattha yo dasakathāvatthuguṇasamannāgato vuttalakkhaṇo kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodāpeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti, yassa ca anusikkhanto saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro.

我來幫您直譯這段巴利文： 等為開始。從那墮落者解脫為別解脫。 或者此中墮落為墮落處，即六內外處。因為說"世間生於六處，於六處作親密"。從那稱為六內外處的墮落處解脫為別解脫。或者有墮落敗壞為墮落者，即輪迴。從此解脫為別解脫。或者因為是一切世間主而有法自在的世尊稱為主，以此解脫為解脫，主的解脫因被他制定為主解脫，主解脫即是別解脫。或者因為是一切功德的根本，以最上義為主，他以如前所說義為解脫，故為主解脫，主解脫即是別解脫。如是說"別解脫為此初、此口、此首"等廣說。 或者"pa"為種種，"ati"為絕對義的不變詞，因此以種種方式絕對解脫為別解脫。因為此戒自身以暫時方式，俱有定慧則以鎮伏方式、斷除方式而絕對解脫，使解脫為別解脫。或一一解脫為主解脫，意為從每一違犯過失中各別解脫。主解脫即是別解脫。或解脫即涅槃，為那解脫的映像為主解脫。因為戒防護如日出前的曙光，是涅槃的生起、其相似，因為隨應地熄滅煩惱。主解脫即是別解脫。或者趣向解脫，或面向解脫為主解脫，主解脫即是別解脫，如是首先應知此中別解脫之詞的意義。 以此防護、關閉為防護，別解脫即是防護為別解脫防護。但就意義而言，從那那應避免處的離、思為防護別解脫律儀。因為世尊這樣說："具足、成就、達到、圓滿、具有此別解脫防護，因此稱為防護別解脫律儀者"。 "而住"即以威儀住而住、行、轉。"具足行處"即因不行竹布施等邪命、身粗魯等，完全避免非行為，身不違越、語不違越、身語不違越，如是所說的比丘以適合沙門的行為圓滿，避免妓女等非行處，以適合為乞食等目的而往詣的處所稱為行處而行，因具足故為具足行處。 又比丘對導師恭敬順從，對同梵行者恭敬順從，具足慚愧，善著衣、善披衣，以端莊的前進後退、觀看旁顧、屈伸，具足威儀，護諸根門，于食知量，致力警寤，具足念正知，少欲知足，遠離、不雜住，于諸細行謹慎作為，多作尊重恭敬而住，這稱為具足行為。 行處有三種：依止行處、守護行處、結合行處。其中具足十種論事功德相的善知識，依靠他而聞所未聞、凈化所聞、度疑、正直見、凈信心，隨學他而增長信、戒、聞、舍、慧，這稱為依止行處。

Yo bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassī saṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ , na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ ārakkhagocaro.

Upanibandhagocaro pana cattāro satipaṭṭhānā, yattha bhikkhu attano cittaṃ upanibandhati. Vuttañhetaṃ bhagavatā – 『『ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo, yadidaṃ cattāro satipaṭṭhānā』』ti (saṃ. ni. 5.372). Tattha upanissayagocarassa pubbe vuttattā itaresaṃ vasenettha gocaro veditabbo. Iti yathāvuttāya ācārasampattiyā imāya ca gocarasampattiyā samannāgatattā ācāragocarasampanno.

Aṇumattesu vajjesu bhayadassāvīti appamattakattā aṇuppamāṇesu assatiyā asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. Yo hi bhikkhu paramāṇumattaṃ vajjaṃ aṭṭhasaṭṭhiyojanasatasahassubbedhasinerupabbatarājasadisaṃ katvā passati, yopi sabbalahukaṃ dubbhāsitamattaṃ pārājikasadisaṃ katvā passati, ayampi aṇumattesu vajjesu bhayadassāvī nāma. Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbena sabbaṃ sabbathā sabbaṃ anavasesaṃ samādiyitvā sikkhati, vattati pūretīti attho.

Abhisallekhikāti ativiya kilesānaṃ sallekhanīyā, tesaṃ tanubhāvāya pahānāya yuttarūpā. Cetovivaraṇasappāyāti cetaso paṭicchādakānaṃ nīvaraṇānaṃ dūrībhāvakaraṇena cetovivaraṇasaṅkhātānaṃ samathavipassanānaṃ sappāyā, samathavipassanācittasseva vā vivaraṇāya pākaṭīkaraṇāya vā sappāyā upakārikāti cetovivaraṇasappāyā.

Idāni yena nibbidādiāvahaṇena ayaṃ kathā abhisallekhikā cetovivaraṇasappāyā ca nāma hoti, taṃ dassetuṃ 『『ekantanibbidāyā』』tiādi vuttaṃ. Tattha ekantanibbidāyāti ekaṃseneva vaṭṭadukkhato nibbindanatthāya. Virāgāya nirodhāyāti tasseva virajjanatthāya ca nirujjhanatthāya ca. Upasamāyāti sabbakilesavūpasamāya. Abhiññāyāti sabbassapi abhiññeyyassa abhijānanāya. Sambodhāyāti catumaggasambodhāya. Nibbānāyāti anupādisesanibbānāya. Etesu hi ādito tīhi padehi vipassanā vuttā, dvīhi nibbānaṃ vuttaṃ. Samathavipassanā ādiṃ katvā nibbānapariyosāno ayaṃ sabbo uttarimanussadhammo dasakathāvatthulābhino sijjhatīti dasseti.

Idāni taṃ kathaṃ vibhajitvā dassento 『『appicchakathā』』tiādimāha. Tattha appicchoti niiccho, tassa kathā appicchakathā, appicchabhāvappaṭisaṃyuttakathā vā appicchakathā. Ettha ca atriccho, pāpiccho, mahiccho, appicchoti icchāvasena cattāro puggalā. Tesu attanā yathāladdhena lābhena atitto uparūpari lābhaṃ icchanto atriccho nāma. Yaṃ sandhāya –

『『Catubbhi aṭṭhajjhagamā, aṭṭhāhipi ca soḷasa;

Soḷasāhi ca bāttiṃsa, atricchaṃ cakkamāsado;

Icchāhatassa posassa, cakkaṃ bhamati matthake』』ti. (jā. 1.

我來幫您直譯這段巴利文： 比丘進入俗家、行於街道時，眼垂視、看一軛間，防護而行，不看象，不看馬，不看車，不看步行者，不看女人，不看男人，不向上看，不向下看，不顧視方隅而行，這是守護行處。 結合行處即四念處，比丘將自心結合於此。因為世尊這樣說："諸比丘，什麼是比丘自己祖傳的行處？即四念處。"其中因依止行處已前說，此處應依其他二者了知行處。如是因具足如前所說的行為圓滿和此行處圓滿，為具足行處。 "于微小罪見畏怖"即因微小而為極小量的，由於不念、不故意而犯的學處、不善心生起等差別的罪過中，有見畏怖的習性。因為比丘將極微小的罪過視如六千八百由旬高的須彌山王，或將最輕微的惡語視如波羅夷，這也稱為于微小罪見畏怖。"受持學習於諸學處"即于諸學處中任何應學習的，那一切完全、一切方式、一切無餘地受持而學習，意為實行、圓滿。 "能嚴厲"即極能削減煩惱，適合使它們減少、斷除。"有助開顯心"即因使覆蔽心的諸蓋遠離，有助於稱為開顯心的止觀，或有助於止觀心的開顯、明瞭。 現在為顯示以何種導致厭離等而此話稱為能嚴厲、有助開顯心，說"為一向厭離"等。其中"為一向厭離"即必定為厭離輪迴苦。"為離欲、為滅"即為對它離欲和滅盡。"為寂靜"即為一切煩惱寂靜。"為證知"即為證知一切應證知。"為正覺"即為四道正覺。"為涅槃"即為無餘依涅槃。這裡以前三句說觀，以兩句說涅槃。顯示以止觀為始、以涅槃為終的這一切上人法，對獲得十論事者成就。 現在為分別顯示那話而說"少欲論"等。其中"少欲"即小欲，其話為少欲論，或與少欲性相應的話為少欲論。這裡依欲有過欲、惡欲、大欲、少欲四種人。其中對自己所得利養不滿足，欲求更多利養者名為過欲。關於這點： "以四得八，以八得十六， 以十六得三十二，過欲者遭遇輪， 為欲所害者，輪在頭上轉。"

5.103) ca;

『『Atricchaṃ atilobhena, atilobhamadena cā』』ti. ca vuttaṃ;

Lābhasakkārasilokanikāmayamānāya asantaguṇasambhāvanādhippāyo pāpiccho. Yaṃ sandhāya vuttaṃ 『『idhekacco assaddho samāno 『saddhoti maṃ jano jānātū』ti icchati, dussīlo samāno 『sīlavāti maṃ jano jānātū』ti icchatī』』tiādi (vibha. 851).

Santaguṇasambhāvanādhippāyo paṭiggahaṇe amattaññū mahiccho, yaṃ sandhāya vuttaṃ 『『idhekacco saddho samāno 『saddhoti maṃ jano jānātū』ti icchati, sīlavā samāno 『sīlavāti maṃ jano jānātū』ti icchatī』』tiādi. Duttappiyatāya hissa vijātamātāpi cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –

『『Aggikkhandho samuddo ca, mahiccho cāpi puggalo;

Sakaṭena paccaye dentu, tayopete atappayā』』ti.

Ete pana atricchatādayo dose ārakā vivajjetvā santaguṇaniguhanādhippāyo paṭiggahaṇe ca mattaññū appiccho. Attani vijjamānampi guṇaṃ paṭicchādetukāmatāya saddho samāno 『『saddhoti maṃ jano jānātū』』ti na icchati, sīlavā, bahussuto, pavivitto, āraddhavīriyo, upaṭṭhitassati, samāhito, paññavā samāno 『『paññavāti maṃ jano jānātū』』ti na icchati. Svāyaṃ paccayappiccho, dhutaṅgappiccho, pariyattiappiccho adhigamappicchoti catubbidho. Tattha catūsu paccayesu appiccho paccayadāyakaṃ deyyadhammaṃ attano thāmañca oloketvā sacepi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appameva gaṇhāti. Deyyadhammo ce appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appameva gaṇhāti. Deyyadhammopi ce bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇayuttameva gaṇhāti. Evarūpo hi bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti. Dhutaṅgasamādānassa pana attani atthibhāvaṃ na jānāpetukāmo dhutaṅgappiccho. Yo attano bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho. Yo pana sotāpannādīsu aññataro hutvā sabrahmacārīnampi attano sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamappiccho. Evametesaṃ appicchānaṃ yā appicchatā, tassā saddhiṃ sandassanādividhinā anekākāravokārānisaṃsavibhāvanavasena sappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā appicchakathā.

Santuṭṭhikathāti ettha santuṭṭhīti sakena attanā laddhena tuṭṭhi santuṭṭhi. Atha vā visamaṃ paccayicchaṃ pahāya samaṃ tuṭṭhi santuṭṭhi, santena vā vijjamānena tuṭṭhi santuṭṭhi. Vuttañcetaṃ –

『『Atītaṃ nānubaddho so, nappajappamanāgataṃ;

Paccuppannena yāpento, santuṭṭhoti pavuccatī』』ti.

Sammā vā ñāyena bhagavatā anuññātavidhinā paccayehi tuṭṭhi santuṭṭhi, atthato itarītarapaccayasantoso, so dvādasavidho hoti. Kathaṃ? Cīvare yathālābhasantoso, yathābalasantoso, yathāsāruppasantosoti tividho. Evaṃ piṇḍapātādīsu.

我來 完整直譯這段巴利文： "因過欲和過貪，及因過貪癡"等也這樣說。 希求利養、恭敬、稱譽，意圖[令他人]尊重不存在的功德者為惡欲。關於這點說："此處某人雖無信而欲'愿人們知我有信'，雖無戒而欲'愿人們知我有戒'"等。 意圖[令他人]尊重存在的功德，在接受[供養]上不知量者為大欲，關於這點說："此處某人有信而欲'愿人們知我有信'，有戒而欲'愿人們知我有戒'"等。因為他難以滿足，即使生母也不能抓住他的心。因此這樣說： "火聚與海洋，及大欲之人， 即使以車載供養，這三者難滿足。" 遠離這些過欲等過患，意圖隱藏存在的功德，在接受[供養]上知量者為少欲。即使自己有功德也想要隱藏，有信而不欲"愿人們知我有信"，有戒、多聞、遠離、精進、念現前、等持、有慧而不欲"愿人們知我有慧"。他有四種：資具少欲、頭陀少欲、學問少欲、證得少欲。其中對四資具少欲者，觀察資具施主、應施之物和自己的能力，即使應施之物多而施主欲少施，則依施主而取少；如果應施之物少而施主欲多施，則依應施之物而取少；如果應施之物也多、施主也欲多施，知道自己的能力而取適量。這樣的比丘能使未生的利養生起，已生的利養穩固，令施主歡喜。不想讓人知道自己受持頭陀行為頭陀少欲。不欲讓人知道自己多聞為學問少欲。作為預流等其中之一而不欲讓同梵行者知道自己是預流等為證得少欲。如是這些少欲者的少欲性，以顯示等方式、以顯示多方面功德利益方式、以顯示與過欲等差別的欲行的過患方式而轉起的話為少欲論。 "知足論"中，知足即以自己所得而滿足為知足。或者捨棄不平等的資具欲而平等滿足為知足，或以現有而滿足為知足。這也說： "他不執著過去，不妄想未來， 以現在度日，稱為知足者。" 或以正、以法、以世尊所許可的方式對資具滿足為知足，就意義而言是對種種資具的滿足，它有十二種。如何？對衣有隨所得滿足、隨能力滿足、隨適宜滿足三種。如是對缽食等。

Tatrāyaṃ pabhedavaṇṇanā – idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha pana pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā labhitvā 『『idaṃ therānaṃ cirapabbajitānaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ dubbalānaṃ appalābhīnaṃ hotū』』ti tesaṃ datvā attanā saṅkārakūṭādito vā nantakāni uccinitvā saṅghāṭiṃ katvā tesaṃ vā purāṇacīvarāni gahetvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.

Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Atha pana ābādhiko hoti, lūkhaṃ paṇītaṃ pakativiruddhaṃ byādhiviruddhaṃ vā piṇḍapātaṃ bhuñjitvā gāḷhaṃ vā rogābādhaṃ pāpuṇāti, so sabhāgassa bhikkhuno datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so 『『ayaṃ piṇḍapāto cirapabbajitānaṃ anurūpo』』ti cīvaraṃ viya tesaṃ datvā tesaṃ vā sesakaṃ attanā piṇḍāya caritvā missakāhāraṃ vā bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.

Idha pana bhikkhuno senāsanaṃ pāpuṇāti manāpaṃ vā āmanāpaṃ vā antamaso tiṇasanthārakampi, so teneva santussati, puna aññaṃ sundarataraṃ pāpuṇāti, taṃ na gaṇhāti, ayamassa senāsane yathālābhasantoso. Atha pana ābādhiko hoti dubbalo vā, pakativiruddhaṃ vā so byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo sundaraṃ senāsanaṃ pattampi na sampaṭicchati 『『paṇītasenāsanaṃ nāma pamādaṭṭhāna』』nti, mahāpuññatāya vā leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitādīnaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso.

我來幫您直譯這段巴利文： 這裡是詳細的解釋：此處比丘得到衣，無論好或不好，他只以此維持，不希求其他，即使得到也不取，這是他對衣的隨所得滿足。如果他體質羸弱或為病老所困，穿著重衣感到疲勞，他與志同道合的比丘交換而用輕衣度日也是滿足的，這是他對衣的隨能力滿足。另有人得到殊勝資具，他得到貴重的細布衣等之一或得到很多，[想]"這適合上座、久修、多聞者，這適合病人、虛弱、少得者"而給予他們，自己或從垃圾堆等拾集碎布做僧伽梨，或取他們的舊衣穿著也是滿足的，這是他對衣的隨適宜滿足。 此處比丘得到缽食，無論粗或精，他只以此維持，不希求其他，即使得到也不取，這是他對缽食的隨所得滿足。如果他有病，食用粗劣的、精緻的、不適體質的或與病相違的缽食而得重病，他給與志同道合的比丘，從他手中[接受]適宜食物而食，作沙門法也是滿足的，這是他對缽食的隨能力滿足。另有人得到很多精妙缽食，他[想]"這缽食適合久修者"而如衣一樣給予他們，或食用他們的剩餘，或自己行乞食用混合食物也是滿足的，這是他對缽食的隨適宜滿足。 此處比丘得到住所，無論可意或不可意，乃至草鋪，他只以此滿足，後來得到更好的也不取，這是他對住所的隨所得滿足。如果他有病或虛弱，得到不適體質或與病相違的住所，住在那裡不安適，他給與志同道合的比丘，住在他那裡適宜的住所，作沙門法也是滿足的，這是他對住所的隨能力滿足。另有人即使得到好住所也不接受，[想]"殊勝住所是放逸處"，或因大福德而得到很多殊勝的洞窟、亭臺、重閣等住所，他如衣等一樣給予久修等者，住在任何處也是滿足的，這是他對住所的隨適宜滿足。

Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva tussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayaṃ gilānapaccaye yathālābhasantoso. Atha pana telena atthiko phāṇitaṃ labhati, so yaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telena bhesajjaṃ katvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvarādīni viya cirapabbajitādīnaṃ datvā tesaṃ ābhatakena yena kenaci bhesajjaṃ karontopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ, ekasmiṃ catumadhuraṃ ṭhapetvā 『『gaṇhatha, bhante, yadicchasī』』ti vuccamāno 『『sacassa tesu aññatarenapi rogo vūpasammati, idaṃ muttaharītakaṃ nāma buddhādīhi vaṇṇita』』nti, 『『pūtimuttabhesajjaṃ nissāya pabbajjā, tattha te yāvajīvaṃ ussāho karaṇīyo』』ti (mahāva. 128) vacanaṃ anussaranto catumadhuraṃ paṭikkhipitvā muttaharītakena bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.

So evaṃpabhedo sabbopi santoso santuṭṭhīti pavuccati. Tena vuttaṃ 『『atthato itarītarapaccayasantoso』』ti. Tassā santuṭṭhiyā saddhiṃ sandassanādividhinā ānisaṃsavibhāvanavasena tappaṭipakkhassa atricchatādibhedassa icchācārassa ādīnavavibhāvanavasena ca pavattā kathā santuṭṭhikathā. Ito parāsupi kathāsu eseva nayo. Visesamattameva vakkhāma.

Pavivekakathāti ettha kāyaviveko, cittaviveko, upadhivivekoti tayo vivekā. Tesu eko gacchati, eko tiṭṭhati, eko nisīdati , eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko abhikkamati, eko caṅkamaṃ adhiṭṭhāti, eko carati, eko viharati, evaṃ sabbiriyāpathesu sabbakiccesu gaṇasaṅgaṇikaṃ pahāya vivittavāso kāyaviveko nāma. Aṭṭha samāpattiyo pana cittaviveko nāma. Nibbānaṃ upadhiviveko nāma. Vuttañhetaṃ 『『kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna』』nti (mahāni. 57). Vivekoyeva paviveko, paviveke paṭisaṃyuttā kathā pavivekakathā.

我來幫您直譯這段巴利文： 此處比丘得到藥，無論粗或精，他只以此滿足，不希求其他，即使得到也不取，這是他對病藥的隨所得滿足。如果他需要油而得到糖，他給與志同道合的比丘，從他手中以油做藥，作沙門法也是滿足的，這是他對病藥的隨能力滿足。另有大福德者得到很多油、蜜、糖等殊勝藥，他如衣等一樣給予久修等者，以他們帶來的任何藥治病也是滿足的。有人在一器中放訶梨勒果浸尿，在一器中放四種甜味，被說"尊者，請取您所欲的"時，[想]"如果以其中任一種病得平息，這訶梨勒果浸尿為佛等所讚歎"，憶念"依腐尿藥而出家，對此你應終生努力"之語，拒絕四種甜味而以訶梨勒果浸尿做藥，極為滿足，這是他對病藥的隨適宜滿足。 如是種種一切滿足稱為知足。因此說"就意義而言是對種種資具的滿足"。以顯示等方式、以顯示這知足的功德利益方式、以顯示與過欲等差別的欲行的過患方式而轉起的話為知足論。對以下諸論也是此理。只說差異之處。 "遠離論"中有身遠離、心遠離、依遠離三種遠離。其中獨自行走，獨自站立，獨自坐，獨自臥，獨自入村乞食，獨自返回，獨自前進，獨自決意經行，獨自行，獨自住，如是在一切威儀、一切事中捨棄群體聚集而獨居為身遠離。八等至為心遠離。涅槃為依遠離。因為這樣說："身遠離是身處遠離、樂出離者的，心遠離是心清凈、達最極清凈者的，依遠離是無依、達行滅者的"。遠離即是遠離，與遠離相應之論為遠離論。

Asaṃsaggakathāti ettha savanasaṃsaggo, dassanasaṃsaggo, samullapanasaṃsaggo, sambhogasaṃsaggo, kāyasaṃsaggoti pañca saṃsaggā. Tesu idhekacco bhikkhu suṇāti 『『amukasmiṃ ṭhāne gāme vā nigame vā itthī abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā』』ti, so taṃ sutvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇassavanena uppannakilesasanthavo savanasaṃsaggo nāma. Na heva kho bhikkhu suṇāti, apica kho sāmaṃ passati itthiṃ abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ, so taṃ disvā saṃsīdati visīdati, na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhaṃ paccakkhāya hīnāyāvattati, evaṃ visabhāgārammaṇadassanena uppannakilesasanthavo dassanasaṃsaggo nāma. Disvā pana aññamaññaṃ ālāpasallāpavasena uppanno kilesasanthavo samullapanasaṃsaggo nāma. Sañjagghanādipi eteneva saṅgayhati. Attano pana santakaṃ yaṃ kiñci mātugāmassa datvā adatvā vā tena dinnassa vanabhaṅginiyādino paribhogavasena uppanno kilesasanthavo sambhogasaṃsaggo nāma. Mātugāmassa hatthaggāhādivasena uppannakilesasanthavo kāyasaṃsaggo nāma.

Yopi cesa 『『gihīhi saṃsaṭṭho viharati ananulomikena saṃsaggena sahasokī sahanandī sukhitesu sukhito dukkhitesu dukkhito uppannesu kiccakaraṇīyesu attanā vo yogaṃ āpajjatī』』ti (saṃ. ni.

我來幫您直譯這段巴利文： "不雜論"中有五種雜：聞雜、見雜、交談雜、共受用雜、身雜。其中此處某比丘聽到"在某處村或鎮有女人美麗、可觀、端莊、具足最上色相"，他聽到后沉淪、墮落，不能維持梵行，捨棄學處而退轉到低劣，如是由聞異性所緣而生煩惱親近為聞雜。比丘不僅聽聞，而且親自見到美麗、可觀、端莊、具足最上色相的女人，他見到后沉淪、墮落，不能維持梵行，捨棄學處而退轉到低劣，如是由見異性所緣而生煩惱親近為見雜。見後由互相言語交談而生煩惱親近為交談雜。共笑等也包括在此中。將自己任何物品給予或不給予女人，由受用她所給的木柴等而生煩惱親近為共受用雜。由捉持女人手等而生煩惱親近為身雜。 還有這"與在家人雜住，以不適宜的雜，共憂共喜，樂者同樂，苦者同苦，在所生事務中自身從事"。

3.3; mahāni. 164) evaṃ vutto ananulomiko gihisaṃsaggo nāma, yo ca sabrahmacārīhipi kilesuppattihetubhūto saṃsaggo, taṃ sabbaṃ pahāya yvāyaṃ saṃsāre thirataraṃ saṃvegasaṅkhāresu tibbaṃ bhayasaññaṃ sarīre paṭikkūlasaññaṃ sabbākusalesu jigucchāpubbaṅgamaṃ hirottappaṃ sabbakiriyāsu satisampajaññanti sabbaṃ paccupaṭṭhapetvā kamaladale jalabindu viya sabbattha alaggabhāvo, ayaṃ sabbasaṃsaggappaṭipakkhatāya asaṃsaggo, tappaṭisaṃyuttā kathā asaṃsaggakathā.

Vīriyārambhakathāti ettha vīrassa bhāvo, kammanti vā vīriyaṃ, vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ, vīriyañca taṃ akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya ārabhanaṃ vīriyārambho. Svāyaṃ kāyiko, cetasiko cāti duvidho, ārambhadhātu, nikkamadhātu, parakkamadhātu, cāti tividho, sammappadhānavasena catubbidho. So sabbopi yo bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannaṃ nisajjaṃ, nisajjāya uppannaṃ sayanaṃ pāpuṇituṃ na deti, tattha tattheva ajapadena daṇḍena kaṇhasappaṃ uppīḷetvā gaṇhanto viya tikhiṇena asinā amittaṃ gīvāya paharanto viya sīsaṃ ukkhipituṃ adatvā vīriyabalena niggaṇhāti, tassevaṃ vīriyārambho āraddhavīriyassa vasena veditabbo, tappaṭisaṃyuttā kathā vīriyārambhakathā.

Sīlakathātiādīsu duvidhaṃ sīlaṃ lokiyaṃ lokuttarañca. Tattha lokiyaṃ pātimokkhasaṃvarādi catupārisuddhisīlaṃ. Lokuttaraṃ maggasīlaṃ phalasīlañca. Tathā samādhipi. Vipassanāya pādakabhūtā saha upacārena aṭṭha samāpattiyo lokiyo samādhi, maggasampayutto panettha lokuttaro samādhi nāma. Tathā paññāpi. Lokiyā sutamayā, cintāmayā, jhānasampayuttā, vipassanāñāṇañca. Visesato panettha vipassanāpaññā gahetabbā. Lokuttarā maggapaññā phalapaññā ca. Vimutti ariyaphalavimutti nibbānañca. Apare pana tadaṅgavikkhambhanasamucchedavimuttīnampi vasenettha atthaṃ saṃvaṇṇenti. Vimuttiñāṇadassanampi ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Iti imesaṃ sīlādīnaṃ saddhiṃ sandassanādividhinā anekākāravokāraānisaṃsavibhāvanavasena ceva tappaṭipakkhānaṃ dussīlyādīnaṃ ādīnavavibhāvanavasena ca pavattā kathā, tappaṭisaṃyuttā kathā vā sīlādikathā nāma.

Ettha ca 『『attanā ca appiccho hoti, appiccha kathañca paresaṃ kattā』』ti (ma. ni. 1.252; a. ni. 10.70) 『『santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī』』ti (saṃ. ni. 2.144; cūḷani. khaggavisāṇapucchāniddeso 128) ca ādivacanato sayañca appicchatādiguṇasamannāgatena paresampi tadatthāya hitajjhāsayena pavattetabbā tathārūpī kathā. Yā idha abhisallekhikādibhāvena visesetvā vuttā appicchakathādīti veditabbā. Kārakasseva hi kathā visesato adhippetatthasādhinī. Tathā hi vakkhati – 『『kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkhaṃ…pe… akasiralābhī』』ti (a. ni.

我來幫您直譯這段巴利文： 這樣所說的不適宜的在家雜，以及與同梵行者生起煩惱因緣的雜，捨棄一切那些，對輪迴更堅固的厭離行相有強烈怖畏想，對身體有厭惡想，對一切不善以慚愧為先，在一切行為中有念正知，使這一切現起，如蓮葉上水珠般於一切處不執著，這以違背一切雜為不雜，與此相應之論為不雜論。 "精進發起論"中，精進是英雄的狀態或行為，或以方法應激發、應運轉為精進，精進且是為斷不善法、為具足善法而發起為精進發起。它有身和心二種，有發起界、出離界、勤奮界三種，依正勤有四種。所有這些，比丘不讓行走時生起的煩惱達到站立，不讓站立時生起的達到坐，不讓坐時生起的達到臥，就在那裡像以山羊腳杖壓制黑蛇般，像以利劍砍敵人的頸部般，不讓抬頭而以精進力制伏，如是他的精進發起應以精進已發起者的方式了知，與此相應之論為精進發起論。 在"戒論"等中，戒有世間、出世間二種。其中世間為別解脫防護等四清凈戒。出世間為道戒和果戒。定也如是。作為觀的基礎的八等至俱有近行為世間定，與道相應的此中稱為出世間定。慧也如是。世間的聞所成、思所成、與禪那相應的和觀智。此中特別應取觀慧。出世間的道慧和果慧。解脫是聖果解脫和涅槃。其他人也依暫時、鎮伏、斷除解脫解釋此中的義。解脫智見是十九種省察智。如是這些戒等，以顯示等方式、以顯示多方面功德利益方式及以顯示與破戒等對立的過患方式而轉起的論，或與此相應之論稱為戒等論。 此中因"自己少欲，且為他人說少欲論"和"對任何衣知足，且讚歎對任何衣知足"等語，自己具足少欲等功德，為他人利益的希望而轉起如是之論。這裡以能嚴厲等性而特別說的應知為少欲論等。因為唯有實行者的論特別能成就所欲義。如是將說："墨奇耶，這是持善知識的比丘所期待的...無難得到"。

9.3).

Evarūpiyāti īdisāya yathāvuttāya. Nikāmalābhīti yathicchitalābhī yathārucilābhī, sabbakālaṃ imaṃ kathaṃ sotuṃ vicāretuñca yathāsukhaṃ labhanto. Akicchalābhīti nidukkhalābhī. Akasiralābhīti vipulalābhī.

Āraddhavīriyoti paggahitavīriyo. Akusalānaṃ dhammānaṃ pahānāyāti akosallasambhūtaṭṭhena akusalānaṃ pāpadhammānaṃ pajahanatthāya. Kusalānaṃ dhammānanti kucchitānaṃ salanādiatthena anavajjaṭṭhena ca kusalānaṃ sahavipassanānaṃ maggaphaladhammānaṃ. Upasampadāyāti sampādanāya attano santāne uppādanāya. Thāmavāti ussoḷhisaṅkhātena vīriyathāmena samannāgato. Daḷhaparakkamoti thiraparakkamo asithilavīriyo. Anikkhittadhuroti anorohitadhuro anosakkavīriyo.

Paññavāti vipassanāpaññāya paññavā. Udayatthagāminiyāti pañcannaṃ khandhānaṃ udayañca vayañca paṭivijjhantiyā. Ariyāyāti vikkhambhanavasena kilesehi ārakā dūre ṭhitāya niddosāya. Nibbedhikāyāti nibbedhabhāgiyāya. Sammā dukkhakkhayagāminiyāti vaṭṭadukkhassa khepanato 『『dukkhakkhayo』』ti laddhanāmaṃ ariyamaggaṃ sammā hetunā nayena gacchantiyā. Imesu ca pana pañcasu dhammesu sīlaṃ vīriyaṃ paññā ca yogino ajjhattikaṃ aṅgaṃ, itaradvayaṃ bāhiraṃ aṅgaṃ. Tatthāpi kalyāṇamittasannissayeneva sesaṃ catubbidhaṃ ijjhati, kalyāṇamittassevettha bahukārataṃ dassento satthā 『『kalyāṇamittassetaṃ, meghiya, bhikkhuno pāṭikaṅkha』』ntiādinā desanaṃ vaḍḍhesi. Tattha pāṭikaṅkhanti ekaṃsena icchitabbaṃ, avassaṃbhāvīti attho. Yanti kiriyāparāmasanaṃ . Idaṃ vuttaṃ hoti – 『『sīlavā bhavissatī』』ti ettha yadetaṃ kalyāṇamittassa bhikkhuno sīlavantatāya bhavanaṃ sīlasampannattaṃ, tassa bhikkhuno sīlasampannattā etaṃ tassa pāṭikaṅkhaṃ, avassaṃbhāvī ekaṃseneva tassa tattha niyojanatoti adhippāyo. Pātimokkhasaṃvarasaṃvuto viharatītiādīsupi eseva nayo.

Evaṃ bhagavā sadevake loke uttamakalyāṇamittasaṅkhātassa attano vacanaṃ anādiyitvā taṃ vanasaṇḍaṃ pavisitvā tādisaṃ vippakāraṃ pattassa āyasmato meghiyassa kalyāṇamittatādinā sakalaṃ sāsanasampadaṃ dassetvā idānissa tattha ādarajātassa pubbe yehi kāmavitakkādīhi upaddutattā kammaṭṭhānaṃ na sampajjati, tassa tesaṃ ujuvipaccanīkabhūtattā ca bhāvanānayaṃ pakāsetvā tato paraṃ arahattassa kammaṭṭhānaṃ ācikkhanto 『『tena ca pana, meghiya, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari bhāvetabbā』』tiādimāha. Tattha tenāti evaṃ kalyāṇamittasannissayena yathāvuttasīlādiguṇasamannāgatena. Tenevāha 『『imesu pañcasu dhammesu patiṭṭhāyā』』ti. Uttarīti āraddhataruṇavipassanassa rāgādiparissayā ce uppajjeyyuṃ, tesaṃ visodhanatthaṃ tato uddhaṃ cattāro dhammā bhāvetabbā uppādetabbā vaḍḍhetabbā ca.

我來幫您直譯這段巴利文： "如是"即如此所說的。"隨欲得到"即隨所欲得到、隨所喜得到，一切時得以隨意聽聞、思維此論。"無艱得到"即無苦得到。"無難得到"即廣大得到。 "已發起精進"即已策勵精進。"為斷不善法"即爲了斷除以非善巧生起義為不善的惡法。"善法"即以厭惡、動搖等義和無過義為善的俱觀的道果法。"為具足"即為成就、為在自相續中生起。"有力"即具足被稱為勇猛的精進力。"堅固精進"即堅定精進、不懈怠精進。"不捨重擔"即不放下重擔、不退縮精進。 "有慧"即以觀慧有慧。"通達生滅"即通達五蘊的生和滅。"聖"即以鎮伏而遠離、遠住煩惱的無過。"通達"即屬於通達分。"正趣苦滅"即因滅盡輪迴苦而得名"苦滅"的聖道，以正因、正理而趣向。在這五法中，戒、精進、慧是修行者的內分，其餘二者是外分。其中也依止善知識而其餘四種成就，老師顯示在此善知識的多所作為而以"墨奇耶，這是持善知識的比丘所期待的"等增長開示。其中"所期待的"即應一向希求的，意為必定發生。"那"指代行為。這說的是："將有戒"，這善知識比丘成為有戒、具足戒，對那比丘具足戒為他所期待的，意圖是必定發生、必定導向那裡。在"住于防護別解脫律儀"等中也是此理。 如是世尊[說]在天人世間不接受稱為最上善知識的自己的話而進入那林叢，遭遇如是變異的具壽墨奇耶，以善知識性等顯示整個教法圓滿，現在他對此生起恭敬，因先前為欲尋等所惱害而業處不成就，因它們[善知識性等]是那些[欲尋等]的正對治，顯示修習方法，此後宣說阿羅漢的業處說"墨奇耶，那比丘安立於這五法后，更上當修習四法"等。其中"那"即如是依止善知識而具足如所說戒等功德。因此說"安立於這五法"。"更上"即如果已開始初觀者生起貪等危難，為清凈它們，從那之上當修習、當生起、當增長四法。

Asubhāti ekādasasu asubhakammaṭṭhānesu yathārahaṃ yattha katthaci asubhabhāvanā. Rāgassa pahānāyāti kāmarāgassa pajahanatthāya. Ayamattho sālilāvakopamāya vibhāvetabbo. Evaṃbhūtaṃ bhāvanāvidhiṃ sandhāya vuttaṃ – 『『asubhā bhāvetabbā rāgassa pahānāyā』』ti. Mettāti mettākammaṭṭhānaṃ. Byāpādassa pahānāyāti vuttanayeneva uppannassa kopassa pajahanatthāya. Ānāpānassatīti soḷasavatthukā ānāpānassati. Vitakkupacchedāyāti vuttanayeneva uppannānaṃ vitakkānaṃ pacchedanatthāya. Asmimānasamugghātāyāti 『『asmī』』ti uppajjanakassa navavidhassa mānassa samucchedanatthāya.

Aniccasaññinoti hutvā abhāvato udayabbayavantato pabhaṅguto tāvakālikato niccappaṭikkhepato ca 『『sabbe saṅkhārā aniccā』』ti (dha. pa. 277; cūḷani. hemakamāṇavapucchāniddeso 56) pavattaaniccānupassanāvasena aniccasaññino. Anattasaññā saṇṭhātīti asārakato avasavattanato parato rittato tucchato suññato ca 『『sabbe dhammā anattā』』ti (dha. pa. 279; cūḷani. hemakamāṇavapucchāniddeso 56) evaṃ pavattaanattānupassanāsaṅkhātā anattasaññā citte saṇṭhahati atidaḷhaṃ patiṭṭhahati. Aniccalakkhaṇe hi diṭṭhe anattalakkhaṇaṃ diṭṭhameva hoti. Tīsu lakkhaṇesu hi ekasmiṃ diṭṭhe itaradvayaṃ diṭṭhameva hoti. Tena vuttaṃ 『『aniccasaññino, meghiya, anattasaññā saṇṭhātī』』ti. Anattalakkhaṇe sudiṭṭhe 『『asmī』』ti uppajjanakamāno suppajahova hotīti āha 『『anattasaññī asmimānasamugghātaṃ pāpuṇātī』』ti. Diṭṭheva dhamme nibbānanti diṭṭheva dhamme imasmiṃyeva attabhāve apaccayaparinibbānaṃ pāpuṇāti. Ayamettha saṅkhepo, vitthārato pana asubhādibhāvanānayo visuddhimagge vuttanayena veditabbo.

Meghiyasuttavaṇṇanā niṭṭhitā.

4-5. Nandakasuttādivaṇṇanā

4-5. Catutthe āgamayamānoti olokayamāno, buddho sahasā apavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Tenāha 『『idamavocāti idaṃ kathāvasānaṃ udikkhamāno』』ti. Aniccadukkhādivasena sabbadhammasantīraṇaṃ adhipaññāvipassanāti āha 『『saṅkhārapariggahavipassanāñāṇassā』』ti. Mānasanti rāgopi cittampi arahattampi. 『『Antalikkhacaro pāso, yvāyaṃ carati mānaso』』ti (saṃ. ni. 1.151; mahāva. 33) ettha rāgo mānasaṃ. 『『Cittaṃ mano mānasa』』nti (dha. sa. 6) ettha cittaṃ. 『『Appattamānaso sekho, kālaṃ kayirā jane sutā』』ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tenāha 『『appattamānasāti appattaarahattā』』ti. Appattaṃ mānasaṃ arahattaṃ etehīti appattamānasā. Idāni cittapariyāyameva mānasasaddaṃ sandhāyāha 『『arahattaṃ vā』』tiādi. Pañcamaṃ suviññeyyameva.

Nandakasuttādivaṇṇanā niṭṭhitā.

1. Sevanāsuttavaṇṇanā

我來幫您直譯這段巴利文： "不凈"即在十一種不凈業處中隨宜在任何處的不凈修習。"為斷貪"即為斷除欲貪。此義應以沙魚喻來顯示。針對如是修習方法說："應修習不凈以斷貪"。"慈"即慈業處。"為斷嗔恚"即為斷除如所說方式生起的忿怒。"入出息念"即十六事入出息念。"為斷除尋"即為切斷如所說方式生起的諸尋。"為根除我慢"即為徹底斷除生起的"我是"的九種慢。 "無常想者"即以生而無、有生滅、破壞、暫時、否定常等，以"一切行無常"而轉起無常隨觀方式為無常想者。"無我想確立"即以無實質、不自在、他性、空虛、空無等，以"一切法無我"如是轉起稱為無我隨觀的無我想在心中確立、極為安住。因為見到無常相時即已見到無我相。因為在三相中見到一個時其餘二者即已見到。因此說"墨奇耶，無常想者的無我想確立"。當善見無我相時生起的"我是"慢善斷，因此說"無我想者達到我慢根除"。"于現法證涅槃"即于現法、於此身證得無因般涅槃。這是此中的略說，詳細的不凈等修習方法則應依清凈道論所說方式了知。 墨奇耶經註釋結束。 第四、五.難陀迦經等註釋 四、五.第四中"等待"即觀察，佛不突然進入，直到那話結束而站立的意思。因此說"說此即等待此話結束"。以無常、苦等[觀察]一切法的抉擇為增上慧觀，因此說"對諸行攝持的觀智"。"意"為貪、心、阿羅漢果。"空中行的羅網，此意而行"中意為貪。"心、意、意處"中為心。"未達意的有學，聞此人應死"中為阿羅漢果。此中也是指阿羅漢果。因此說"未達意即未達阿羅漢果"。未達意即阿羅漢果者為未達意。現在關於心的同義詞意字說"阿羅漢果"等。第五容易理解。 難陀迦經等註釋結束。 第六.親近經註釋

1. Chaṭṭhe jīvitasambhārāti jīvitappavattiyā sambhārā paccayā. Samudānetabbāti sammā ñāyena anavajjauñchācariyādinā uddhamuddhamānetabbā pāpuṇitabbā. Te pana samudānitā samāhatā nāma hontīti āha 『『samāharitabbā』』ti. Dukkhena uppajjantīti sulabhuppādā na honti. Etena gocaraasappāyādibhāvaṃ dasseti. Rattibhāgaṃ vā divasabhāgaṃ vāti bhummatthe upayogavacananti āha 『『rattikoṭṭhāse vā divasakoṭṭhāse vā』』ti. Rattiṃyeva pakkamitabbaṃ samaṇadhammassa tattha anipphajjanato. Saṅkhāpīti 『『yadatthamahaṃ pabbajito, na metaṃ idha nipphajjati, cīvarādi pana samudāgacchati, nāhaṃ tadatthaṃ pabbajito, kiṃ me idha vāsenā』』ti paṭisaṅkhāyapi. Tenāha 『『sāmaññatthassa bhāvanāpāripūriagamanaṃ jānitvā』』ti. Anantaravāre saṅkhāpīti samaṇadhammassa nipphajjanabhāvaṃ jānitvā. So puggalo anāpucchā pakkamitabbaṃ, nānubandhitabboti 『『so puggalo』』ti padassa 『『nānubandhitabbo』』ti iminā sambandho. Yassa yena hi sambandho, dūraṭṭhenapi so bhavati. Taṃ puggalanti so puggaloti paccattavacanaṃ upayogavasena pariṇāmetvā taṃ puggalaṃ anāpucchā pakkamitabbanti attho. Atthavasena hi vibhattipariṇāmoti. Āpucchā pakkamitabbanti ca kataññukataveditāya niyojanaṃ. Evarūpoti yaṃ nissāya bhikkhuno guṇehi vuddhiyeva pāṭikaṅkhā, paccayehi na parissayo, evarūpo daṇḍakammādīhi niggaṇhāti cepi, na pariccajitabboti dasseti 『『sacepī』』tiādinā.

Sevanāsuttavaṇṇanā niṭṭhitā.

7-10. Sutavāsuttādivaṇṇanā

7-10. Sattame abhabbo khīṇāsavo bhikkhu sañcicca pāṇantiādi desanāsīsameva, sotāpannādayopi pana abhabbāva, puthujjanakhīṇāsavānaṃ nindāpasaṃsatthampi evaṃ vuttaṃ. Puthujjano nāma gārayho mātughātādīni karoti, khīṇāsavo pana pāsaṃso kunthakipillikaghātādīnipi na karotīti. Sannidhikārakaṃ kāme paribhuñjitunti yathā gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho. Vatthukāme pana nidahitvā paribhuñjantā tannissitaṃ kilesakāmampi nidahitvā paribhuñjanti nāmāti āha 『『vatthukāmakilesakāme』』ti. Nanu ca khīṇāsavasseva vasanaṭṭhāne tilataṇḍulādayo paññāyantīti? Na pana te attano atthāya nidhenti, aphāsukapabbajitādīnaṃ atthāya nidhenti. Anāgāmissa kathanti? Tassapi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati. Akappiyakāmaguṇe sandhāyetaṃ vuttaṃ, na mañcapīṭhaattharaṇapāvuraṇādisannissitaṃ. Seyyāthāpi pubbe agāriyabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo. Agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. Khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. Cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. Kasmā? Vivekaṭṭhānassa abhāvā. Bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati vivekaṭṭhānasambhavā. Aṭṭhamādīni uttānatthāneva.

Sutavāsuttādivaṇṇanā niṭṭhitā.

Sambodhivaggavaṇṇanā niṭṭhitā.

1. Sīhanādavaggo

2. Sīhanādasuttavaṇṇanā

我來幫您直譯這段巴利文： 第六.在第六中"活命資具"即活命轉起的資具、因緣。"應集起"即應以正理、以無過的拾穗行等向上向上帶來、獲得。它們被集起稱為已集聚，因此說"應集聚"。"以苦而生"即不易生起。以此顯示行境不適宜等性。"夜分或日分"為處格的對格語，因此說"夜分或日分中"。應在夜間離開，因為那裡沙門法不成就。"思維"即"我為此目的出家，此在這裡不成就，而衣等得到，我不是為此而出家，我住此何用"而思維。因此說"知道圓滿修習沙門義不能達到"。在下一段中"思維"即知道沙門法成就。那人應不告而去，不應追隨，"那人"一詞與"不應追隨"相連。因為凡有連結，即使遠處也成。"其人"即"那人"，把主格變成對格，意為應不告其人而去。因為依義變格。"告而去"是促使知恩報恩。"如是"以"若"等顯示依止他比丘只能期待功德增長，資具無危難，即使以罰羯磨等制裁，也不應捨棄。 親近經註釋結束。 第七至十.聞經等註釋 七至十.第七中"漏盡比丘不可能故意斷生命"等只是教說的主題，須陀洹等也是不可能的，為呵責凡夫、讚歎漏盡者而如是說。因為凡夫為可呵責者做殺母等事，而漏盡者為可讚嘆者連殺螞蟻等也不做。"儲存而受用欲"意為如在家者儲存而受用事欲，如是不可能儲存胡麻、米、酥油等而現在受用。儲存事欲而受用者也稱為儲存而受用依此的煩惱欲，因此說"事欲煩惱欲"。難道漏盡者的住處不見胡麻米等嗎？他們不為自己儲存，為病比丘等儲存。阿那含如何？他已完全斷除五欲功德，但如法獲得的[資具]思擇而受用。這是就不適欲功德而說，不是依床座、覆具、被褥等。"如先前在家時"即如先前在家者受用，如是不可能受用。因為居住在家的須陀洹等終生保持在家相。但漏盡者得阿羅漢時,作為人要麼般涅槃要麼出家。在四大王天等欲界天中一剎那也不住。為什麼？因為沒有獨處處。但在地居天身中得阿羅漢也住，因為有獨處處。第八等義明顯。 聞經等註釋結束。 菩提品註釋結束。 第二.獅子吼品 第一.獅子吼經註釋

1. Dutiyassa paṭhame avāpurenti vivaranti dvāraṃ etenāti avāpuraṇaṃ. Rajaṃ haranti etenāti rajoharaṇaṃ. Kaḷopihatthoti vilīvamayabhājanahattho, 『『cammamayabhājanahattho』』ti ca vadanti. Chinnāni visāṇāni etassāti chinnavisāṇo, usabho ca so chinnavisāṇo cāti usabhachinnavisāṇo. Visesanaparoyaṃ samāso. Ahikuṇapena vātiādi atijegucchappaṭikūlakuṇapadassanatthaṃ vuttaṃ. Kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena, omukkenāti attho. Aṭṭo āturo duggandhapīḷāya pīḷito. Accayassa paṭiggaṇhanaṃ vā adhivāsanaṃ. Evañhi so kāraṇe desiyamāne tato vigato nāma hoti. Tenāha 『『paṭiggaṇhatūti khamatū』』ti. Sesamettha suviññeyyameva.

Sīhanādasuttavaṇṇanā niṭṭhitā.

1. Saupādisesasuttavaṇṇanā

2. Dutiye bhavassa appamattakatā nāma ittarakālatāyāti āha 『『accharāsaṅghātamattampī』』ti.

Saupādisesasuttavaṇṇanā niṭṭhitā.

1. Koṭṭhikasuttavaṇṇanā

2. Tatiye diṭṭhadhammo vuccati paccakkhabhūto attabhāvo, tasmiṃ veditabbaṃ phalaṃ diṭṭhadhammavedanīyaṃ. Tenāha 『『imasmiṃyeva attabhāve』』ti. Catuppañcakkhandhaphalatāya saññābhavūpagaṃ kammaṃ bahuvedanīyaṃ. Ekakkhandhaphalattā asaññābhavūpagaṃ kammaṃ 『『appavedanīya』』nti vuttaṃ. Keci pana 『『arūpāvacarakammaṃ bahukālaṃ veditabbaphalattā bahuvedanīyaṃ, itaraṃ appavedanīyaṃ. Rūpārūpāvacarakammaṃ vā bahuvedanīyaṃ, parittaṃ kammaṃ appavedanīya』』nti vadanti. Vedanīyanti paccayantarasamavāye vipākuppādanasamatthaṃ, na āraddhavipākameva. Avedanīyanti paccayavekallena vipaccituṃ asamatthaṃ ahosikammādibhedaṃ.

Koṭṭhikasuttavaṇṇanā niṭṭhitā.

1. Samiddhisuttavaṇṇanā

2. Catutthe samiddhīti therassa kira attabhāvo samiddho abhirūpo pāsādiko, tasmā samiddhītveva saṅkhāto. Tenāha 『『attabhāvasamiddhatāyā』』tiādi. Rūpadhātuādīsūti ādi-saddena saddadhātuādiṃ saṅgaṇhāti.

Samiddhisuttavaṇṇanā niṭṭhitā.

5-9. Gaṇḍasuttādivaṇṇanā

15-19. Pañcame mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Ucchādanadhammassāti ucchādetabbasabhāvassa. Parimaddanadhammassāti parimadditabbasabhāvassa. Ettha ca odanakummāsūpacayaucchādanapadehi vaḍḍhi kathitā, aniccabhedanaviddhaṃsanapadehi hāni. Purimehi vā samudayo, pacchimehi atthaṅgamoti evaṃ cātumahābhūtikassa kāyassa vaḍḍhiparihāninibbattibhedā dassitā. Sesaṃ suviññeyyameva. Chaṭṭhādīni uttānatthāni.

Gaṇḍasuttādivaṇṇanā niṭṭhitā.

1. Velāmasuttavaṇṇanā

我來幫您直譯這段巴利文： 十一.第二品第一中"開戶"即以此開啟開門。"除塵"即以此除去塵埃。"手持籃"即手持竹製容器，也有說"手持皮製容器"。"斷角的公牛"即此斷了角，公牛且是斷角的為斷角公牛。這是限定複合詞。"以蛇屍體"等為顯示極為可厭惡的屍體而說。"在頸上纏著"即被某敵人帶來綁在頸上，已被解開的意思。"苦惱"即被臭氣所苦。"忍受"是接受過失或容忍。因為如是在說明理由時，稱為從那裡離去。因此說"接受即寬恕"。此中其餘容易理解。 獅子吼經註釋結束。 第二.有餘經註釋 十二.第二中有的微少性即為短暫性，因此說"乃至一彈指頃"。 有餘經註釋結束。 第三.拘絺迦經註釋 十三.第三中"現法"說是現見的自己，在其中應感受的果為現法所受。因此說"在此身中"。因為成為四五蘊的果，所以趣向有想有的業為多受。因為只成為一蘊的果，所以說趣向無想有的業為"少受"。有些人說"無色界業因為長時受果為多受，其他為少受。或者色無色界業為多受，有限業為少受"。"應受"即在其他因緣和合時有能力生起果報，不僅是已開始的果報。"不受"即因緣缺乏而不能成熟,成為已作業等差別。 拘絺迦經註釋結束。 第四.三彌提經註釋 十四.第四中"三彌提"，據說長老的身體豐滿美好端正，因此稱為三彌提。因此說"因身體豐滿"等。"色界等"中等字攝集聲界等。 三彌提經註釋結束。 第五至九.瘡經等註釋 十五至十九.第五中"父母所生"即由母與父所生的父母的精血所生。"應塗抹性"即應被塗抹的自性。"應按摩性"即應被按摩的自性。此中以飯糰增長、塗抹句說增長，以無常破壞毀滅句說減少。或以前者說集,以後者說滅，如是顯示四大所成身的增長、損減、生起、破壞。其餘容易理解。第六等義明顯。 瘡經等註釋結束。 第十.毗羅摩經註釋

1. Dasame sakuṇḍakabhattanti sakuṇḍakaṃ uttaṇḍulabhattaṃ. Parittehi sakuṇḍehi taṇḍulehipi saddhiṃ vipakkabhattaṃ uttaṇḍulameva hoti. Biḷaṅgaṃ vuccati āranāḷaṃ, biḷaṅgato nibbattanato tadeva kañjiyato jātanti kañjiyaṃ, taṃ dutiyaṃ etassāti biḷaṅgadutiyaṃ, taṃ kañjiyadutiyanti vuttaṃ. Asakkaritvāti deyyadhammampi puggalampi asakkaritvā. Deyyadhammassa asakkaraṇaṃ asampannakāro, puggalassa asakkaraṇaṃ agarukaraṇaṃ. Deyyadhammaṃ asakkaronto hi uttaṇḍulādidosasamannāgataṃ āhāraṃ deti, na sampannaṃ karoti. Puggalaṃ asakkaronto nisīdanaṭṭhānaṃ asammajjitvā yattha tattha vā nisīdāpetvā yaṃ vā taṃ vā dārakaṃ pesetvā deti. Acittīkatvāti na cittiṃ katvā, na pūjetvāti attho. Pūjento hi pūjetabbavatthuṃ citte ṭhapeti, na tato bahi karoti. Cittaṃ vā acchariyaṃ katvā paṭipatti cittīkaraṇaṃ sambhāvanakiriyā, tappaṭikkhepato acittīkaraṇaṃ asambhāvanakiriyā. Apaviddhanti ucchiṭṭhādichaḍḍanīyadhammaṃ viya avakhittakaṃ. Yo hi chaḍḍetukāmo hutvā rogino sarīre odanādīni majjitvā vammike rogaṃ pakkhipanto viya deti, ayaṃ apaviddhaṃ deti nāma. Anāgamanadiṭṭhikoti 『『addhā imassa dānassa phalaṃ mama āgacchatī』』ti evaṃ yassa kammassakatadiṭṭhi atthi, so āgamanadiṭṭhiko. Ayaṃ pana na tādisoti anāgamanadiṭṭhiko, phalaṃ pāṭikaṅkhaṃ hutvā na detīti attho. Tenāha 『『na kammañca phalañca saddahitvā detī』』ti.

Velāmoti ettha mā-saddo paṭisedhavacano. Jātigottarūpabhogādiguṇānaṃ velā mariyādā natthi etasminti velāmo. Atha vā yathāvuttaguṇānaṃ velā mariyādā amati osānaṃ gacchati etasminti velāmo, velaṃ vā mariyādaṃ amati gacchati atikkamatīti velāmo. Tenāha 『『jātigotta…pe… evaṃladdhanāmo』』ti. Dīyatīti dānaṃ, dānavatthu. Taṃ aggīyati nissajjīyati etthāti dānaggaṃ. Dānaṃ vā gaṇhanti etthāti dānaggaṃ, evaṃ bhattaggaṃ, parivesanaṭṭhānaṃ. Dukūlasandanānīti rajatabhājanādinissite dukūle khīrassa sandanaṃ etesanti dukūlasandanāni. Kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. Tenāha 『『rajatamayakhīrapaṭicchakānī』』ti. Rajatamayāni khīrapaṭicchakāni khīrapaṭiggahabhājanāni etesanti rajatamayakhīrapaṭicchakāni. Sodheyyāti mahapphalabhāvakaraṇena visodheyya. Mahapphalabhāvappattiyā hi dakkhiṇā visujjhati nāma.

Maggenāgataṃ anivattanasaraṇanti iminā lokuttarasaraṇagamanaṃ dīpeti. Aparetiādinā lokiyasaraṇagamanaṃ vuttaṃ. Saraṇaṃ nāma tiṇṇaṃ ratanānaṃ jīvitapariccāgamayaṃ puññaṃ sabbasampattiṃ deti, tasmā mahapphalataranti adhippāyo. Idañca – 『『sace tvaṃ yathā gahitaṃ saraṇaṃ na bhindissasi, evāhaṃ taṃ māremī』』ti yadipi koci tiṇhena satthena jīvitā voropeyya, tathāpi 『『nevāhaṃ buddhaṃ na buddhoti, dhammaṃ na dhammoti, saṅghaṃ na saṅghoti vadāmī』』ti daḷhataraṃ katvā gahitassa vasena vuttaṃ. Maggenāgatanti lokuttarasīlaṃ sandhāya vadati. Aparetiādinā pana lokiyasīlaṃ vuttaṃ. Sabbesaṃ sattānaṃ jīvitadānādinihitadaṇḍatāya sakalalokiyalokuttaraguṇādhiṭṭhānato cassa mahapphalamahānisaṃsatā veditabbā.

我來幫您直譯這段巴利文： 二十.第十中"碎米飯"即剩餘的未搗碎的米飯。以少量碎米與之共同的已煮熟的飯仍為未搗碎的米飯。"波羅卡"稱為稻米湯，因為從波羅卡生出，從彼處生出的稻米湯即為稻米湯。這是第二個稻米湯，稱為與稻米湯在一起。"不恭敬地"即不恭敬供養物品和人。對供養物品不恭敬是未圓滿製作，對人不恭敬是不重視。因為不恭敬供養物品者給帶有未搗碎米等過失的飲食，不使其圓滿。不恭敬對待人者未清掃坐處，或在任何處坐，或派遣某個小孩給予。"不作意"即不作意，不供養的意思。供養時在心中安置應供養的對象，不在外。或作意為奇異，不作意為不承認。"不棄捨"即如棄捨剩餘物一般不被拋棄。若有人希望丟棄，在病人身上塗抹飯等如投入蟻丘般給予，這稱為給予棄捨物。"非來向見解"即"確實此佈施的果報將來到我處"，具有業力自性見者為來向見解者。此人非如是，為非來向見解者，意即希望得果而給予。因此說"不相信業與果而給予"。 "毗羅摩"中"摩"字為否定詞。無種姓、容貌、享受等德的界限，為毗羅摩。或者如上述德的界限到達極限，為毗羅摩。或者超越界限，為毗羅摩。因此說"種姓等如是得名"。"給予"即佈施，佈施對象。在此被尊重，被放棄，為佈施頂。或在此獲得佈施，如飯頂，為供養處。"細棉布容器"即在銀器等依處的細棉布中盛乳。"銅容器盛置"即銀製盛乳器。因此說"銀製盛乳器"。銀製盛乳器即盛乳接受器。"應凈化"即以大果德使之清凈。因為以獲得大果德，佈施得以清凈。 "經路而來不返回者"以此顯示出世間歸依行。以"其他"等說明世間歸依行。歸依即三寶的捨命德能給予一切財富，因此意在最大果報。此即"若汝不破壞如是受持的歸依，我將殺汝"，縱使有人以利刃斷其生命，然而"我不說非佛非佛，非法非法，非僧非僧"，以堅定所受持為依據而說。"經路而來"是指出世間戒。以"其他"等說明世間戒。因為所有有情捨命等置於刀下，以一切世間出世間功德為依，其大果大利應當了知。

Upasiṅghanamattanti ghāyanamattaṃ. Gaddohanamattanti pāṭhantare godohanamattaṃ kālanti attho. So ca na sakalo godohanakkhaṇo adhippetoti dassetuṃ 『『gāviyā ekavāraṃ thanaañchanamatta』』nti attho vutto. Añchanamattanti ākaḍḍhanamattaṃ. Gāviyā thanaṃ gahetvā ekakhīrabinduduhanakālamattampi gadduhanamattanti vadanti. Ettakampi hi kālaṃ yo vasanagabbhapariveṇavihārūpacāraparicchedena vā aparimāṇāsu lokadhātūsu sabbasatte hitapharaṇaṃ mettacittaṃ bhāvetuṃ sakkoti. Idaṃ tato yathāvuttadānādito mahapphalataraṃ.

Velāmasuttavaṇṇanā niṭṭhitā.

Sīhanādavaggavaṇṇanā niṭṭhitā.

1. Sattāvāsavaggo

2. Tiṭhānasuttavaṇṇanā

3. Tatiyassa paṭhame amamāti vatthābharaṇapānabhojanādīsupi mamattavirahitā. Apariggahāti itthipariggahena apariggahā. Tesaṃ kira 『『ayaṃ mayhaṃ bhariyā』』ti mamattaṃ na hoti, mātaraṃ vā bhaginiṃ vā disvā chandarāgo na uppajjati. Dhammatāsiddhassa sīlassa ānubhāvena putte diṭṭhamatte eva mātuthanato thaññaṃ paggharati, tena saññāṇena nesaṃ mātari puttassa mātusaññā, mātu ca putte puttasaññā paccupaṭṭhitāti keci.

Apicettha (sārattha. ṭī.

我來幫您直譯這段巴利文： "僅聞香"即僅嗅。"擠奶時"在另一個讀本中意為擠牛奶時。爲了顯示不是指整個擠奶時間，說明為"一次拉牛奶之時"。"拉時"即牽引時。說擠奶時即抓住牛奶頭擠出一滴奶的時間。若有人在這點時間內，能以住房、庭院、寺院、行境界限或在無量世界中對一切眾生修習慈心遍滿利益。這比如上所說的佈施等更有大果。 毗羅摩經註釋結束。 獅子吼品註釋結束。 第三.有情居品 第一.三處經註釋 二十一.第三品第一中"無我所"即于衣服、裝飾品、飲食等無我所執著。"無攝受"即以女人攝受而無攝受。據說他們沒有"這是我的妻子"的執著，見到母親或姐妹不生起貪慾。由法性成就戒的威力,見到孩子時即從母親乳房流出乳汁,以此為標誌,他們對母親生起母親想,母親對孩子生起孩子想,有些人[這樣說]。 此中再者(精要義復注。;

1.1 verañjakaṇḍavaṇṇanā) uttarakurukānaṃ puññānubhāvasiddho ayampi viseso veditabbo. Tattha kira tesu tesu padesesu ghananicitapattasañchannasākhāpasākhā kūṭāgārasamā manoramā rukkhā tesaṃ manussānaṃ nivesanakiccaṃ sādhenti. Yattha sukhaṃ nivasanti, aññepi tattha rukkhā sujātā sabbadāpi pupphitaggā tiṭṭhanti. Jalāsayāpi vikasitakamalakuvalayapuṇḍarīkasogandhikādipupphasañchannā sabbakālaṃ paramasugandhaṃ samantato pavāyantā tiṭṭhanti. Sarīrampi tesaṃ atidīghādidosarahitaṃ ārohapariṇāhasampannaṃ jarāya anabhibhūtattā valitapalitādidosavirahitaṃ yāvatāyukaṃ aparikkhīṇajavabalaparakkamasobhameva hutvā tiṭṭhati. Anuṭṭhānaphalūpajīvitāya na ca nesaṃ kasivaṇijjādivasena āhārapariyeṭṭhivasena dukkhaṃ atthi, tato eva na dāsadāsikammakarādipariggaho atthi, na ca tattha sītuṇhaḍaṃsamakasavātātapasarīsapavāḷādiparissayo atthi. Yathā nāmettha gimhānaṃ pacchime māse paccūsavelāyaṃ samasītuṇho utu hoti, evameva sabbakālaṃ tattha samasītuṇhova utu hoti, na ca nesaṃ koci upaghāto vihesā vā uppajjati. Akaṭṭhapākimeva sāliṃ akaṇaṃ athusaṃ suddhaṃ sugandhaṃ taṇḍulapphalaṃ paribhuñjanti. Taṃ bhuñjantānaṃ nesaṃ kuṭṭhaṃ, gaṇḍo, kilāso, soso, kāso, sāso, apamāro, jaroti evamādiko na koci rogo uppajjati, na ca te khujjā vā vāmanā vā kāṇā vā kuṇī vā khañjā vā pakkhahatā vā vikalaṅgā vā vikalindriyā vā honti.

Itthiyopi tattha nātidīghā, nātirassā, nātikisā, nātithūlā, nātikāḷā, naccodātā, sobhaggappattarūpā honti. Tathā hi dīghaṅgulī, tambanakhā, alambathanā, tanumajjhā, puṇṇacandamukhī, visālakkhī, mudugattā, sahitorū, odātadantā, gambhīranābhī, tanujaṅghā, dīghanīlavellitakesī, puthulasussoṇī, nātilomā, nālomā, subhagā, utusukhasamphassā, saṇhā, sakhilā, sukhasambhāsā, nānābharaṇavibhūsitā vicaranti. Sabbadāpi soḷasavassuddesikā viya honti, purisā ca pañcavīsativassuddesikā viya. Na puttadāresu rajjanti. Ayaṃ tattha dhammatā.

Sattāhikameva ca tattha itthipurisā kāmaratiyā viharanti. Tato vītarāgā viya yathāsakaṃ gacchanti, na tattha idha viya gabbhokkantimūlakaṃ, gabbhapariharaṇamūlakaṃ, vijāyanamūlakaṃ vā dukkhaṃ hoti. Rattakañcukato kañcanapaṭimā viya dārakā mātukucchito amakkhitā eva semhādinā sukheneva nikkhamanti. Ayaṃ tattha dhammatā.

我來 助您直譯這段巴利文： 1.1 毗蘭若品註釋 應當了知這也是北俱盧洲人民福德威力成就的特質。據說在那裡,在那些地方,枝葉茂密遮蔽的諸多樹枝,如尖頂閣般美妙的樹木,滿足那些人民的居住需求。在他們樂意居住之處,其他樹木也都生長良好,樹梢常年開花。水池中遍佈綻放的青蓮、白蓮、紅蓮等花朵,常年散發極美香氣。他們的身體沒有過長等過失,具足高大圓滿,因不為衰老所克服而無皺紋白髮等過失,終其一生保持不衰退的活力、力量、精進與光彩。因為依靠不勞而獲的果實生活,他們沒有耕作、貿易等尋求食物的痛苦,因此也沒有奴婢、工人等的佔有,也沒有寒熱、蚊蟲、風吹、日曬、爬行動物、野獸等的危險。如同在這裡夏季最後一個月的黎明時分氣候溫和涼爽一樣,那裡常年保持溫和的氣候,他們也不生起任何傷害或惱害。他們食用不耕而熟、無糠、無芒、純凈、香美的稻米果實。食用時不會生起麻風、腫瘤、白癩、消瘦、咳嗽、哮喘、癲癇、衰老等任何疾病,他們也不會是駝背、矮小、獨眼、斷手、跛足、癱瘓、殘肢、殘缺諸根的人。 那裡的女人不會過高、過矮、過瘦、過胖、過黑、過白,都有美好的容貌。因此,她們長指甲、紅指甲、垂乳房、細腰、圓月面、闊眼、柔軟身、大腿均勻、白牙、深臍、細小腿、長黑卷髮、臀部豐滿、適度有毛、無毛、容貌美好、觸感舒適、柔滑、和善、言語悅耳、裝飾各種飾品而行。她們常如十六歲少女,男人如二十五歲青年。他們不貪著子女妻室。這是那裡的法性。 那裡的男女只有七日沉迷欲樂。之後如同離欲者各自離去,那裡沒有像這裡因入胎、護胎、分娩而有的痛苦。嬰兒如從紅衣出來的金像般,從母胎中出來時不沾染痰等,輕易地出生。這是那裡的法性。

Mātā pana puttaṃ vā dhītaraṃ vā vijāyitvā te vicaraṇakappadese ṭhapetvā anapekkhā yathāruci gacchati. Tesaṃ tattha sayitānaṃ ye passanti purisā vā itthiyo vā, te attano aṅguliyo upanāmenti. Tesaṃ kammabalena tato khīraṃ pavattati, tena te dārakā yāpenti. Evaṃ pana vaḍḍhentā katipayadivaseheva laddhabalā hutvā dārikā itthiyo upagacchanti, dārakā purise. Kapparukkhato eva ca tesaṃ tattha vatthābharaṇāni nipphajjanti. Nānāvirāgavaṇṇavicittāni hi sukhumāni mudusukhasamphassāni vatthāni tattha tattha kapparukkhesu olambantāni tiṭṭhanti. Nānāvidharasmijālasamujjalavividhavaṇṇaratanavinaddhāni anekavidhamālākammalatākammabhittikammavicittāni sīsūpagagīvūpagahatthūpagakaṭūpagapādūpagāni sovaṇṇamayāni ābharaṇāni kapparukkhato olambanti. Tathā vīṇāmudiṅgapaṇavasammatāḷasaṅkhavaṃsavetāḷaparivādinīvallakīpabhutikā tūriyabhaṇḍāpi tato tato olambanti. Tattha bahū phalarukkhā kumbhamattāni phalāni phalanti madhurarasāni, yāni paribhuñjitvā te sattāhampi khuppipāsāhi na bādhīyanti.

Najjopi tattha suvisuddhajalā suppatitthā ramaṇīyā akaddamā vālukatalā nātisītā naccuṇhā surabhigandhīhi jalajapupphehi sañchannā sabbakālaṃ surabhī vāyantiyo sandanti, na tattha kaṇṭakikā kakkhaḷagacchalatā honti, akaṇṭakā pupphaphalasampannā eva honti, candananāgarukkhā sayameva rasaṃ paggharanti, nahāyitukāmā ca nadititthe ekajjhaṃ vatthābharaṇāni ṭhapetvā nadiṃ otaritvā nhatvā uttiṇṇuttiṇṇā upariṭṭhimaṃ upariṭṭhimaṃ vatthābharaṇaṃ gaṇhanti, na tesaṃ evaṃ hoti 『『idaṃ mama, idaṃ parassā』』ti. Tato eva na tesaṃ koci viggaho vā vivādo vā. Sattāhikā eva ca nesaṃ kāmaratikīḷā hoti, tato vītarāgā viya vicaranti. Yattha ca rukkhe sayitukāmā honti, tattheva sayanaṃ upalabbhati. Mate ca satte disvā na rodanti na socanti. Tañca maṇḍayitvā nikkhipanti. Tāvadeva ca nesaṃ tathārūpā sakuṇā upagantvā mataṃ dīpantaraṃ nenti, tasmā susānaṃ vā asuciṭṭhānaṃ vā tattha natthi, na ca tato matā nirayaṃ vā tiracchānayoniṃ vā pettivisayaṃ vā upapajjanti. Dhammatāsiddhassa pañcasīlassa ānubhāvena te devaloke nibbattantīti vadanti. Vassasahassameva ca nesaṃ sabbakālaṃ āyuppamāṇaṃ, sabbametaṃ tesaṃ pañcasīlaṃ viya dhammatāsiddhamevāti.

Tiṭhānasuttavaṇṇanā niṭṭhitā.

1. Taṇhāmūlakasuttavaṇṇanā

2. Tatiye (dī. ni. ṭī.

我來幫您直譯這段巴利文： 母親生下兒子或女兒后,將他們放在可以行走的地方,無牽掛地隨意離去。當他們躺在那裡時,看見的男人或女人都伸出手指。由於業力,乳汁從手指流出,嬰兒們依此維生。如此成長幾天后獲得力量,女孩親近女人,男孩親近男人。他們的衣服裝飾從如意樹中產生。各種顏色鮮艷、細軟、觸感舒適的衣服懸掛在各處如意樹上。鑲嵌著發出各種光芒的寶石、裝飾著各種花紋藤蔓壁畫的金製頭飾、頸飾、手飾、腰飾、足飾等裝飾品從如意樹上垂掛。同樣,琵琶、小鼓、銅鼓、鐃鈸、法螺、笛子、琴等樂器也從各處懸掛。那裡許多果樹結出大如水瓶的甜美果實,食用后七天不受飢渴困擾。 那裡的河流水質清凈,河岸優美,無泥無沙,不冷不熱,遍佈香氣芬芳的水生花朵,常年散發香氣流淌,那裡沒有帶刺的粗硬藤蔓,只有無刺的花果豐滿的植物,檀香那伽樹自然流出樹脂,想要沐浴的人在河岸一起放下衣飾,下河沐浴,上岸后依次取用上面的衣飾,他們不會想"這是我的,這是他人的"。因此他們之間沒有任何爭吵或紛爭。他們的欲樂嬉戲只有七天,之後如離欲者般生活。在他們想要睡覺的樹下就能獲得床褥。見到死者不哭不悲。裝飾后安置[屍體]。立即有這樣的鳥飛來將死者運到其他洲,因此那裡沒有墳墓或不凈之處,從那裡死去的也不會投生到地獄、畜生、餓鬼界。他們說由於法性成就的五戒威力,他們投生天界。他們的壽命恒常為一千歲,這一切如同他們的五戒一樣都是法性成就的。 三處經註釋結束。 第三.渴愛根本經註釋 二十三.第三(長部注

2.103) esanataṇhāti bhogānaṃ pariyesanavasena pavattā taṇhā. Esitataṇhāti pariyiṭṭhesu bhogesu uppajjamānataṇhā. Paritassanavasena pariyesati etāyāti pariyesanā, āsayato payogato ca pariyesanā tathāpavatto cittuppādo. Tenāha 『『taṇhāya sati hotī』』ti. Rūpādiārammaṇappaṭilābhoti savatthukānaṃ rūpādiārammaṇānaṃ gavesanavasena paṭilābho. Yaṃ pana apariyiṭṭhaṃyeva labbhati, tampi atthato pariyesanāya laddhameva nāma tathārūpassa kammassa pubbekatattā eva labbhanato. Tenāha 『『so hi pariyesanāya sati hotī』』ti.

Sukhavinicchayanti sukhaṃ visesato nicchinotīti sukhavinicchayo. Sukhaṃ sabhāvato samudayato atthaṅgamato ādīnavato nissaraṇato ca yāthāvato jānitvā pavattañāṇaṃva sukhavinicchayaṃ. Jaññāti jāneyya. 『『Subhaṃ sukha』』ntiādikaṃ ārammaṇe abhūtākāraṃ vividhaṃ ninnabhāvena cinoti āropetīti vinicchayo, assādānupassanā taṇhā. Diṭṭhiyāpi evameva vinicchayabhāvo veditabbo. Imasmiṃ pana sutte vitakkoyeva āgatoti yojanā. Imasmiṃ pana sutteti sakkapañhasutte (dī. ni. 2.358). Tattha hi 『『chando kho, devānaminda, vitakkanidāno』』ti āgataṃ. Idhāti imasmiṃ sutte. Vitakkeneva vinicchinantīti etena 『『vinicchinati etenāti vinicchayo』』ti vinicchayasaddassa karaṇasādhanamāha. Ettakantiādi vinicchayanākāradassanaṃ.

Chandanaṭṭhena chando, evaṃ rañjanaṭṭhena rāgoti chandarāgo. Svāyaṃ anāsevanatāya mando hutvā pavatto idhādhippetoti āha 『『dubbalarāgassādhivacana』』nti. Ajjhosānanti taṇhādiṭṭhivasena abhinivesanaṃ. 『『Mayhaṃ ida』』nti hi taṇhāgāho yebhuyyena attaggāhasannissayova hoti. Tenāha 『『ahaṃ mamantī』』ti. Balavasanniṭṭhānanti ca tesaṃ gāhānaṃ thirabhāvappattimāha. Taṇhādiṭṭhivasena pariggahakaraṇanti ahaṃ mamanti balavasanniṭṭhānavasena abhiniviṭṭhassa attattaniyaggāhavatthuno aññāsādhāraṇaṃ viya katvā pariggahetvā ṭhānaṃ, tathāpavatto lobhasahagatacittuppādo. Attanā pariggahitassa vatthuno yassa vasena parehi sādhāraṇabhāvassa asahamāno hoti puggalo, so dhammo asahanatā. Evaṃ vacanatthaṃ vadanti niruttinayena. Saddalakkhaṇena pana yassa dhammassa vasena macchariyayogato puggalo maccharo , tassa bhāvo, kammaṃ vā macchariyaṃ, maccharo dhammo. Macchariyassa balavabhāvato ādarena rakkhaṇaṃ ārakkhoti āha 『『dvāra…pe… suṭṭhu rakkhaṇa』』nti.

Attano phalaṃ karotīti karaṇaṃ, yaṃ kiñci kāraṇaṃ. Adhikaṃ karaṇanti adhikaraṇaṃ, visesakāraṇaṃ. Visesakāraṇañca bhogānaṃ ārakkhadaṇḍādānādianatthasambhavassāti vuttaṃ 『『ārakkhādhikaraṇa』』ntiādi. Paranisedhanatthanti māraṇādinā paresaṃ vibādhanatthaṃ. Ādiyanti etenāti ādānaṃ, daṇḍassa ādānaṃ daṇḍādānaṃ, daṇḍaṃ āharitvā paraviheṭhanacittuppādo. Satthādānepi eseva nayo. Hatthaparāmāsādivasena kāyena kātabbo kalaho kāyakalaho. Mammaghaṭṭanādivasena vācāya kātabbo kalaho vācākalaho. Virujjhanavasena virūpaṃ gaṇhāti etenāti viggaho. Viruddhaṃ vadati etenāti vivādo. 『『Tuvaṃ tuva』』nti agāravavacanasahacaraṇato tuvaṃtuvaṃ. Sabbepi te tathāpavattadosasahagatā cittuppādā veditabbā. Tenāha bhagavā 『『aneke pāpakā akusalā dhammā sambhavantī』』ti.

Taṇhāmūlakasuttavaṇṇanā niṭṭhitā.

4-5. Sattāvāsasuttādivaṇṇanā

24-

我來 助您直譯這段巴利文： 2.103) "尋求渴愛"即對財物尋求而生的渴愛。"已尋求渴愛"即對已尋求的財物生起的渴愛。由於憂慮而尋求即為尋求,從意向和行動而尋求是如是生起的心。因此說"有渴愛即有[尋求]"。"獲得色等所緣"即有事物的色等所緣的尋求而獲得。若未尋求而得到的,實際上也稱為由尋求而得,因為由於過去已做如是業而得到。因此說"此實因有尋求而有"。 "樂的判斷"即特別判斷樂為樂的判斷。了知樂的自性、集起、滅盡、過患、出離等如實而起的智即樂的判斷。"應知"即應了知。"凈、樂"等在所緣上以不實相種種傾向積集執取為判斷,即是味著隨觀渴愛。對於見也應如是了知判斷性。但在此經中只說尋思,這是解釋。但在此經中即帝釋所問經(長部2.358)。因為那裡說"慾望,諸天之王,以尋思為因"。此中即在此經中。以尋思而判斷,以此說明"以此判斷為判斷"是判斷詞的工具釋。"如是多"等是顯示判斷的行相。 以欲求義為欲,如是以染著義為貪,為欲貪。此因不習行而微弱生起是此處所說,因此說"弱貪的代名詞"。"深入執取"即以渴愛見的方式執著。因為"這是我的"的渴愛執取大多依於我執。因此說"我我所"。"強烈確信"即說那些執取達到堅固性。以渴愛見的方式做佔有即以我我所的強烈確信方式執著我我所執取事物,如作不共他人般佔有而住,如是生起的貪俱心。由於自己佔有的事物,以此不能忍受與他人共有的人,此法為不忍受性。如是說詞義以詞源法。但以語法相,由於慳吝相應而成為慳者的那個法的狀態或業為慳,即慳法。因慳的強力而以尊重守護為護,因此說"門...等...善護"。 造作自己的果為作,任何因。增上的作為增上作,特殊因。特殊因即守護財物、持杖等不利生起,因此說"守護增上"等。"為阻止他人"即以殺等惱害他人。以此取即取,取杖為杖取,取杖而起惱害他人心。對於劍取也是此理。以手觸控等方式以身應作的爭執為身爭。以傷害要害等方式以語應作的爭執為語爭。以敵對方式不正持取即為爭。以此說相違即為諍。"你你"因伴隨不敬語故為你你。應知一切這些是如是生起的與過失相應的心。因此世尊說"生起眾多惡不善法"。 渴愛根本經註釋結束。 第四至五.有情居等經註釋 二十四-

1. Catutthe sattā āvasanti etesūti sattāvāsā, nānattasaññiādibhedā sattanikāyā. Yasmā te te sattanivāsā tappariyāpannānaṃ sattānaṃ tāya eva tappariyāpannatāya ādhāro viya vattabbataṃ arahanti. Samudāyācāro hi avayavassa yathā 『『rukkhe sākhā』』ti, tasmā 『『sattānaṃ āvāsā, vasanaṭṭhānānīti attho』』ti vuttaṃ. Suddhāvāsāpi sattāvāsova 『『na so, bhikkhave, sattāvāso sulabharūpo, yo mayā anāvutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī』』ti (dī. ni. 2.91) vacanato. Yadi evaṃ te kasmā idha na gahitāti tattha kāraṇamāha 『『asabbakālikattā』』tiādi. Vehapphalā pana catuttheyeva sattāvāse bhajantīti daṭṭhabbaṃ. Pañcamaṃ uttānameva.

Sattāvāsasuttādivaṇṇanā niṭṭhitā.

1. Silāyūpasuttavaṇṇanā

2. Chaṭṭhe pamāṇamajjhimassa purisassa catuvīsataṅguliko hattho kukku, 『『kakkū』』tipi tasseva nāmaṃ. Aṭṭha kukkū upari nemassāti aṭṭha hatthā āvāṭassa upari uggantvā ṭhitā bhaveyyuṃ. Sesamettha uttānameva.

Silāyūpasuttavaṇṇanā niṭṭhitā.

1. Paṭhamaverasuttavaṇṇanā

2. Sattame (saṃ. ni. ṭī. 2.241) yatoti yasmiṃ kāle. Ayañhi to-saddo dā-saddo viya idha kālavisayo, yadāti vuttaṃ hoti. Bhayāni verānīti bhīyate bhayaṃ, bhayena yogā, bhāyitabbena vā bhayaṃ eva verappasavaṭṭhena veranti ca laddhanāmā cetanādayo. Pāṇātipātādayo hi yassa pavattanti, yañca uddissa pavattīyanti, ubhayesañca verāvahā, tato eva cete bhāyitabbā verasañjanakā nāmāti. Sotassa ariyamaggassa ādito pajjanaṃ paṭipatti adhigamo sotāpatti. Tadatthāya tattha patiṭṭhitassa ca aṅgāni sotāpattiyaṅgāni. Duvidhañhi (saṃ. ni. aṭṭha. 2.2.41) sotāpattiyaṅgaṃ sotāpattiatthāya ca aṅgaṃ kāraṇaṃ, yaṃ sotāpattimaggappaṭilābhato pubbabhāge sotāpattippaṭilābhāya saṃvattati, 『『sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammapaṭipattī』』ti (dī. ni.

我來幫您直譯這段巴利文： 二十四-二十五.第四中有情居住於此為有情居，即種種想等差別的有情群。因為那些有情住處對於屬於其中的有情，由於那屬於其中性而應如依處般說。因為部分的集合行為如"樹上的枝"，因此說"有情的住處，即居住處的意思"。凈居天也是有情居，因為說"諸比丘，除了凈居天外，在這長久時間裡，無有我未曾居住過的有情居"(長部2.91)。若如此，為何此處不攝取它們，對此說明原因說"因為非一切時"等。應知廣果天則屬於第四有情居。第五很明顯。 有情居等經註釋結束。 第六.石柱經註釋 二十六.第六中中等人的二十四指手為庫庫，"卡庫"也是它的名稱。"八庫在上邊"即八手在坑上升起而住。此中其餘很明顯。 石柱經註釋結束。 第七.第一怨恨經註釋 二十七.第七中"從此"即在此時。因為這個"多"字如"達"字在此是時間範圍，即說"當"。"恐怖怨恨"即令人恐怖為恐怖，與恐怖相應，或應恐怖即恐怖，以生怨恨義而得名的思等。因為殺生等對於行者，以及對所針對者，對雙方都帶來怨恨，因此這些稱為應恐怖的生怨恨者。聖道流的最初趣入、修習、證得為預流。為此而住立於其中的支分為預流支。預流支有二種：為預流之支即因，在預流道證得之前分為獲得預流而轉起的"親近善士、聽聞正法、如理作意、法隨法行"(長部。);

3.311) evaṃ āgataṃ. Paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ 『『sotāpannassa aṅga』』ntipi vuccati 『『sotāpanno aṅgīyati ñāyati etenā』』ti katvā, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidhādhippetaṃ.

Khīṇanirayotiādīsu āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhati, so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo. Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyaṇoti uparimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyaṇo, sambodhiṃ avassaṃ abhisambujjhanakoti attho.

Pāṇātipātapaccayāti pāṇātipātakammassa karaṇahetu. Bhayaṃ veranti atthato ekaṃ. Veraṃ vuccati virodho, tadeva bhāyitabbato 『『bhaya』』nti vuccati. Tañca panetaṃ duvidhaṃ hoti – bāhiraṃ, ajjhattikanti. Ekena hi ekassa pitā mārito hoti. So cinteti 『『etena kira me pitā mārito, ahampi taṃyeva māressāmī』』ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannā veracetanā, idaṃ bāhiraṃ veraṃ nāma tassa verassa mūlabhūtato verakārakapuggalato bahibhāvattā. Yā pana itarassa 『『ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī』』ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā 『『etaṃ paharissāmī』』ti jalitaṃ ayamuggaraṃ gaṇhantassa nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraṃ veraṃ. Yā cassa 『『ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī』』ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaṃ veraṃ. Yaṃ panetaṃ bāhiraṃ veraṃ, taṃ aṭṭhakathāsu 『『puggalavera』』nti vuccati. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesesupi 『『iminā mama bhaṇḍaṃ haṭaṃ, mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata』』ntiādinā nayena verappavatti veditabbā.

Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni bhavanti, bhavantaragatāpi ariyā tāni na vijahanti, tasmā 『『ariyakantānī』』ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttanti veditabbaṃ.

Paṭhamaverasuttavaṇṇanā niṭṭhitā.

1. Āghātavatthusuttavaṇṇanā

2. Navame vasati ettha phalaṃ tannimittatāya pavattatīti vatthu, kāraṇanti āha 『『āghātavatthūnī』』ti. Kopo nāmāyaṃ yasmiṃ vatthusmiṃ uppajjati, na tattha ekavārameva uppajjati, atha kho punapi uppajjatevāti vuttaṃ 『『bandhatī』』ti. Atha vā yo paccayavisesena uppajjamāno āghāto savisaye baddho viya na vigacchati, punapi uppajjateva. Taṃ sandhāyāha 『『āghātaṃ bandhatī』』ti. Taṃ panassa paccayavasena nibbattanaṃ uppādanamevāti vuttaṃ 『『uppādetī』』ti.

Āghātavatthusuttavaṇṇanā niṭṭhitā.

1. Āghātapaṭivinayasuttavaṇṇanā

我來 助您直譯這段巴利文： 3.311)如是而來。已得功德的證得預流而住者的支分，也稱為"預流者的支分"因為"以此知預流者"，是對於佛不動信等的代名詞。這是此處所說。 "滅盡地獄"等中,因將來不再生於彼處而滅盡地獄為我的,我是滅盡地獄者。此理處處皆同。"預流者"即達到道流者。"不墮法"即非墮落性。"決定"即以第一道稱為正性決定而決定。"正覺為歸趣"即上三道稱為正覺是我的最終去處,因此我是以正覺為歸趣者,即必定證悟正覺的意思。 "因殺生"即作殺生業的原因。"恐怖怨恨"在意義上是一。怨恨即敵對,由於應恐怖故稱為"恐怖"。而這有二種 - 外在的、內在的。因為有人殺了某人的父親。他想"此人殺了我父親,我也要殺他",拿著利刀而行。他內心生起的怨恨心,這稱為外在怨恨,因為在那怨恨的根本、造怨恨者之外。而另一人想"此人慾殺我而行,我要先殺他"而生起的心,這稱為內在怨恨。這兩者都是現世的。而見到他生於地獄,地獄守衛想"我要打他"而拿著燃燒的鐵杖生起的心,這是他的來世外在怨恨。而他想"此人無緣無故要打我而來,我要先打他"而生起的心,這是他的來世內在怨恨。這外在怨恨在註釋書中稱為"人的怨恨"。"苦憂"在意義上是一。如此中,在其他處也以"此人取我物、犯我妻、妄語使利益破壞、因醉酒狂而如是作"等方式應知怨恨的生起。 "不動信"即已證得不動搖信。"聖者所愛"即五戒。因為這些是聖者所愛好喜愛,即使轉生他處聖者也不捨棄它們,因此稱為"聖者所愛"。此中其餘應說的一切,應知在清凈道論隨念分別中已說。 第一怨恨經註釋結束。 第九.嫌恨事經註釋 二十九.第九中果住於此因為以彼為因而轉起為事,因,因此說"嫌恨事"。這嗔名不僅在事中生起一次而已,而是再生起,因此說"繫縛"。或者以特殊緣而生起的嫌恨,如繫縛于自境不離,再生起。關於此說"繫縛嫌恨"。而它以緣而生起即是生起,因此說"生起"。 嫌恨事經註釋結束。 第十.嫌恨調伏經註釋

1. Dasame taṃ kutettha labbhāti ettha tanti kiriyāparāmasanaṃ. Padajjhāhārena ca attho veditabboti 『『taṃ anatthacaraṇaṃ mā ahosī』』tiādimāha. Kena kāraṇena laddhabbaṃ niratthakabhāvato. Kammassakā hi sattā. Te kassa ruciyā dukkhitā sukhitā vā bhavanti, tasmā kevalaṃ tasmiṃ mayhaṃ anatthacaraṇaṃ, taṃ kutettha labbhāti adhippāyo. Atha vā taṃ kopakāraṇaṃ ettha puggale kuto labbhā paramatthato kujjhitabbassa kujjhanakassa ca abhāvato. Saṅkhāramattañhetaṃ, yadidaṃ khandhapañcakaṃ yaṃ 『『satto』』ti vuccati, te saṅkhārā ittarakhaṇikā, kassa ko kujjhatīti attho. Lābhā nāma ke siyuṃ aññatra anatthuppattito.

Āghātapaṭivinayasuttavaṇṇanā niṭṭhitā.

1. Anupubbanirodhasuttavaṇṇanā

2. Ekādasame anupubbanirodhāti anupubbena anukkamena pavattetabbanirodhā. Tenāha 『『anupaṭipāṭinirodhā』』ti.

Anupubbanirodhasuttavaṇṇanā niṭṭhitā.

Sattāvāsavaggavaṇṇanā niṭṭhitā.

1. Mahāvaggo

2. Anupubbavihārasuttavaṇṇanā

3. Catutthassa paṭhame anupubbato viharitabbāti anupubbavihārā. Anupaṭipāṭiyāti anukkamena. Samāpajjitabbavihārāti samāpajjitvā samaṅgino hutvā viharitabbavihārā.

Anupubbavihārasuttavaṇṇanā niṭṭhitā.

2-3. Anupubbavihārasamāpattisuttādivaṇṇanā

33-34. Dutiye chātaṃ vuccati taṇhādiṭṭhiyo kāmānaṃ pātabbato tāsaṃ vasena vattanato, tanninnattā natthi etesu chātanti nicchātā. Tenāha 『『taṇhādiṭṭhicchātāna』』ntiādi. Tatiye natthi vattabbaṃ.

Anupubbavihārasamāpattisuttādivaṇṇanā niṭṭhitā.

1. Gāvīupamāsuttavaṇṇanā

2. Catutthe pabbatacārinīti pakatiyā pabbate bahulacārinī. Akhettaññūti (visuddhi. mahāṭī. 1.77) agocaraññū. Samādhiparipantānaṃ visodhanānabhiññatāya bālo. Jhānassa paguṇabhāvāpādanaveyyattiyassa abhāvena abyatto. Uparijhānassa padaṭṭhānabhāvānavabodhena akhettaññū. Sabbathāpi samāpattikosallābhāvena akusalo. Samādhinimittassa vā anāsevanāya bālo. Abhāvanāya abyatto. Abahulīkārena akhettaññū. Sammadeva anadhiṭṭhānato akusaloti yojetabbaṃ. Ubhato bhaṭṭhoti ubhayato jhānato bhaṭṭho. So hi appaguṇatāya na suppatiṭṭhitatāya saussāhopi vināsato asāmatthiyato ca jhānadvayato parihīno.

Gāvīupamāsuttavaṇṇanā niṭṭhitā.

1. Jhānasuttavaṇṇanā

我來幫您直譯這段巴利文： 三十.第十中"此中從何得這個"中的"這個"指代動作。應以補充詞來理解意思,因此說"這不利行為不應有"等。以何因得到,因為無意義。因為眾生是業的所有者。他們以誰的喜好而成為苦者或樂者,因此僅僅是他對我的不利行為,這在此從何得到,這是意思。或者這嗔因在此人中從何得到,因為究竟上無可嗔者與能嗔者。因為這只是諸行,即稱為"眾生"的五蘊,那些諸行是短暫的,誰對誰嗔怒,這是意思。除了不利生起外,還有什麼可得? 嫌恨調伏經註釋結束。 第十一.次第滅盡經註釋 三十一.第十一中"次第滅盡"即應以次第、順序修習的滅盡。因此說"依次第滅盡"。 次第滅盡經註釋結束。 有情居品註釋結束。 第四.大品 第一.次第住經註釋 三十二.第四品第一中應以次第而住為次第住。"依順序"即依次第。"應入住"即應入而具足而住的住處。 次第住經註釋結束。 第二至三.次第住等至等經註釋 三十三-三十四.第二中饑稱為渴愛見,因為慾望應飲,依它們而轉,因傾向於它而無饑稱為無饑。因此說"渴愛見饑"等。第三中無可說。 次第住等至等經註釋結束。 第四.牛喻經註釋 三十五.第四中"山居"即本性多住山中。"不知田"即不知行處。因不知清凈禪定障礙而愚。因缺乏使禪那熟練的善巧而不熟練。因不了知是上禪的近依而不知田。以一切方式缺乏等至善巧而不善。或因不修習禪定相而愚。因不修習而不熟練。因不多作而不知田。因不正確決意而不善,應如是配合。"兩失"即從兩種禪那失落。因為他由於不熟練、不善住立,雖有精進也因無能而從兩種禪那退失。 牛喻經註釋結束。 第五.禪經註釋

1. Pañcame aniccatoti iminā niccappaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayavantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayavayaparicchinnajarāya maraṇena cāti dvedhā vipariṇataṃ ittarakkhaṇameva ca hoti. Dukkhatoti na sukhato. Iminā sukhappaṭikkhepato tesaṃ dukkhatamāha. Tato eva ca abhiṇhappaṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayavayavantatāya hi te abhiṇhappaṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūto. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogato kilesāsucipaggharato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca sallato. Avaḍḍhiāvahanato aghavatthuto ca aghato. Aseribhāvajananato ābādhappatiṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya ca parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāminivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attappaṭikkhepaṭṭhena anattato. Rūpādidhammāpi yathā na ettha attā atthīti anattā, evaṃ sayampi attā na hontīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti.

Lakkhaṇattayameva sukhāvabodhanatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ 『『yasmā aniccato』』tiādi vuttaṃ. Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādikilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha 『『moceti apanetī』』ti. Savanavasenāti 『『sabbasaṅkhārasamatho』』tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ, 『『etaṃ santa』』ntiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā 『『etaṃ santaṃ etaṃ paṇīta』』ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbepi visese asammohato paṭivijjhanto tattha cittaṃ upasaṃharati. Tenāha 『『iminā pana ākārenā』』tiādi.

So tattha ṭhitoti so adandhavipassako yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti sabbattha tassa tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggāvahāsu eva samathavipassanāya chandarāgaṃ pahāya aggamaggāvahāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.

Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa samatikkantattā. Tenāha 『『ayaṃ hī』』tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo paṭhamaṃ pañcavokāraekavokārapariyāpanne dhamme sammadeva sammasitvā te vissajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha 『『idāni arūpaṃ sammasatī』』ti.

Jhānasuttavaṇṇanā niṭṭhitā.

1. Ānandasuttavaṇṇanā

2. Chaṭṭhe okāsaṃ avasaraṃ adhigacchati etenāti okāsādhigamo, maggaphalasukhādhigamāya okāsabhāvato vā okāso, tassa adhigamo okāsādhigamo. Ettha ca dīghanikāyeneva (dī. ni.

我來幫您直譯這段巴利文： 三十六.第五中"無常性"以此從否定常的角度說它們的無常性。由此即從有生滅、變異、暫時的角度顯示它們是無常。因為凡非常者,即為生滅所限、為老死所變異二種,且僅是短暫剎那。"苦性"即非樂。以此從否定樂的角度說它們的苦性。由此即從恒常壓迫、苦的事物的角度顯示它們是苦。因為它們由於有生滅而恒常壓迫,以無間斷的苦性和作為苦的所依。以依緣維持和為病根故為病。以苦性之刺相應、流出煩惱不凈、以生老壞而腫爛破壞故為瘡。以生逼迫、內刺、難除故為箭。以不能帶來增長、為苦事故為禍。以生無自在、為病所依故為病。以不隨欲轉、不調伏故為他。以病老死所壞故為壞。以離主、住者、作者、受者、主宰者故為空。以否定我義故為無我。色等法如此中無我故為無我,自身也非我故為無我。由此顯示從無行作、無造作、虛無而為無我。 為顯示為易瞭解義而以十一句分別取三相而說"因為從無常"等。"在等至內"即以等至俱生性在等至內攝心,即以壓制與彼相系的欲貪等煩惱而攝收觀心。因此說"解脫、除去"。"以聞"即以"一切行寂止"等聞。"以贊"即如是以讚歎、以功德宣說。"以學習"即以學習彼法。"以施設"即以施設其義。僅以所緣作意攝入道心,"此寂靜"等則是顯示遮遣確定的意義。如觀以"此寂靜此殊勝"等將心攝入無為界,如是道以證悟、現觀的方式作證時,以無迷惑通達其中一切差異而攝心於彼。因此說"以此行相"等。 "他住于彼"即彼不遲鈍觀行者住立於彼以無常等三相為所緣的觀。"一切"即在一切為證得彼彼道而修習的止觀中。"不能則成阿那含"即在下道所引的止觀中舍欲貪,不能遍盡上道所引[止觀]中的欲求而住立於阿那含性。 "超越"即以止的方式、觀的方式即一切方式超越色。因此說"因為此"等。"由此"即由此行者。"超越彼"即說關於先善觀察五蘊、一蘊所攝諸法后舍離它們,然後入無色定觀察無色法的人。因此說"今觀無色"。 禪經註釋結束。 第六.阿難經註釋 三十七.第六中以此得機會、機緣為得機,或從為得道果樂的機會性為機,得彼為得機。此中以長部;

2.288) pana suttantadesanāyaṃ paṭhamajjhānaṃ, catutthajjhānaṃ, arahattamaggoti tayo okāsādhigamā āgatā. Tattha (dī. ni. aṭṭha. 2.288) paṭhamaṃ jhānaṃ pañca nīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti 『『paṭhamo okāsādhigamo』』ti vuttaṃ. Catutthajjhānaṃ pana sukhadukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti dutiyo okāsādhigamo. Arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhatīti 『『tatiyo okāsādhigamo』』ti vutto. Idha pana vakkhamānāni tīṇi arūpajjhānāni sandhāya 『『okāsādhigamo』』ti vuttaṃ. Tesaṃyeva ca gahaṇe kāraṇaṃ sayameva vakkhati.

Sattānaṃvisuddhiṃ pāpanatthāyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhipāpanatthāya samatikkamanatthāya. Āyatiṃ anuppajjanañhi idha 『『samatikkamo』』ti vuttaṃ. Atthaṃ gamanatthāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ñāyati nicchayena kamati nibbānaṃ, taṃ vā ñāyati paṭivijjhīyati etenāti ñāyo, samucchedabhāvo ariyamaggoti āha 『『sahavipassanakassa maggassā』』ti. Paccakkhakaraṇatthāyāti attapaccakkhatāya. Parapaccayena vinā paccakkhakaraṇañhi 『『sacchikiriyā』』ti vuccati. Asambhinnanti pittasemhādīhi apalibuddhaṃ anupahataṃ.

Rāgānugato samādhi abhinato nāma hoti ārammaṇe abhimukhābhāvena pavattiyā, dosānugato pana apanato apagamanavasena pavattiyā, tadubhayappaṭikkhepena 『『na cābhinato na cāpanato』』ti vuttanti āha 『『rāgavasenā』』tiādi. Na sasaṅkhāraniggayhavāritagatoti lokiyajjhānacittāni viya na sasaṅkhārena sappayogena tadaṅgappahānavikkhambhanappahānavasena ca niggahetvā vāretvā ṭhito. Kiñcarahi kilesānaṃ chinnante uppanno. Tathābhūtaṃ phalasamādhiṃ sandhāyetaṃ vuttaṃ. Tenāha 『『na sasaṅkhārena…pe… chinnante uppanno』』ti.

Ānandasuttavaṇṇanā niṭṭhitā.

1. Lokāyatikasuttavaṇṇanā

2. Sattame lokāyatavādakāti āyatiṃ hitaṃ loko na yatati na viruhati etenāti lokāyataṃ, vitaṇḍasatthaṃ. Tañhi ganthaṃ nissāya sattā puññakiriyāya cittampi na uppādenti, taṃ vadantīti lokāyatavādakā.

Daḷhaṃ thiraṃ dhanu etassāti daḷhadhanvā (a. ni. ṭī. 2.4.45-46; saṃ. ni. ṭī. 1.1.107), so eva 『『daḷhadhammā』』ti vutto. Paṭisattuvidhamanatthaṃ dhanuṃ gaṇhātīti dhanuggaho. So eva usuṃ saraṃ asati khipatīti issāso. Dvisahassathāmanti lohādibhāraṃ vahituṃ samatthaṃ dvisahassathāmaṃ. Tenāha 『『dvisahassathāmaṃ nāmā』』tiādi. Daṇḍeti dhanudaṇḍe. Yāva kaṇḍappamāṇāti dīghato yattakaṃ kaṇḍassa pamāṇaṃ, tattake dhanudaṇḍe ukkhittamatte āropitesuyeva jiyādaṇḍesu so ce bhāro pathavito muccati, evaṃ idaṃ dvisahassathāmaṃ nāma dhanūti daṭṭhabbaṃ. Uggahitasippoti uggahitadhanusippo. Katahatthoti thirataraṃ lakkhesu avirajjhanasarakkhepo. Īdiso pana tattha vasibhūto katahattho nāma hotīti āha 『『ciṇṇavasibhāvo』』ti. Kataṃ rājakulādīsu upecca asanaṃ etena so katūpāsanoti āha 『『rājakulādīsu dassitasippo』』ti. Evaṃ katanti evaṃ antosusirakaraṇādinā sallahukaṃ kataṃ.

Lokāyatikasuttavaṇṇanā niṭṭhitā.

8-9. Devāsurasaṅgāmasuttādivaṇṇanā

39-

我來幫您直譯這段巴利文： 2.288)而在經教中說初禪、第四禪、阿羅漢道這三種得機。其中(長部注2.288)初禪壓制五蓋而得自己的機會而住,故說"第一得機"。第四禪則壓制樂苦而得自己的機會而住為第二得機。阿羅漢道壓制一切煩惱而得自己的機會而住,故說"第三得機"。但在此處說"得機"是關於將要說的三種無色禪。他自己將要說取它們的原因。 "為使眾生清凈"即為使心被貪等垢、貪求邪貪等隨煩惱所污染的眾生達到清凈、超越。因為將來不生在此說為"超越"。"為滅盡"即為這兩種身苦與心憂的滅盡、止息的意思。以決定趣向涅槃,或以此通達[涅槃]為道,斷絕為聖道,因此說"具觀的道"。"為作證"即為自己親證。因為不依他緣的親證稱為"作證"。"不混"即不被膽汁痰等所障礙損害。 隨貪的定稱為傾向,因趣向所緣而轉起,隨瞋則稱為背離,因以離去方式轉起,否定這兩者而說"不傾向不背離",因此說"以貪"等。"非以造作壓制遮止而住"即不如世間禪心以造作、努力、以分斷斷和鎮伏斷的方式壓制遮止而住。那又如何?在煩惱斷盡處生起。這是說關於如是的果定。因此說"非以造作...乃至...斷盡處生起"。 阿難經註釋結束。 第七.順世論者經註釋 三十八.第七中"順世論說者"即世間不以此趣向、不增長未來利益為順世論,詭辯論。因依彼論眾生連修福的心也不生起,說此者為順世論說者。 "硬弓"即有堅硬強力的弓者,他也稱為"硬力"。為破敵而執弓為執弓者。他射箭為射手。"二千力"即能負擔銅等重物的二千力。因此說"二千力名"等。"桿"即弓桿。"至箭量"即凡是箭的長度量,在如此長的弓桿舉起時,剛安上弦桿,如果那重物從地上離開,如是應知這名為二千力弓。"學成技藝"即學成弓術技藝。"熟練"即在靶子上穩固不失的箭射。如是在此得自在稱為熟練,因此說"達到自在"。以此親近王家等而坐,他為親近者,因此說"在王家等顯示技藝"。"如是作"即如是以中空等方式作成輕便。 順世論者經註釋結束。 第八至九.天阿修羅戰等經註釋 三十九-

1. Aṭṭhame abhiyiṃsūti kadā abhiyiṃsu? Yadā balavanto ahesuṃ, tadā. Tatrāyamanupubbikathā (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī. 1.verañjakaṇḍavaṇṇanā) – sakko kira magadharaṭṭhe macalagāmake magho nāma māṇavo hutvā tettiṃsa purise gahetvā kalyāṇakammaṃ karonto satta vatapadāni pūretvā tattha kālaṅkato devaloke nibbatti. Taṃ balavakammānubhāvena saparisaṃ sesadevatā dasahi ṭhānehi adhigaṇhantaṃ disvā 『『āgantukadevaputtā āgatā』』ti nevāsikā gandhapānaṃ sajjayiṃsu. Sakko sakaparisāya saññaṃ adāsi 『『mārisā mā gandhapānaṃ pivittha, pivanākāramattameva dassethā』』ti. Te tathā akaṃsu. Nevāsikadevatā suvaṇṇasarakehi upanītaṃ gandhapānaṃ yāvadatthaṃ pivitvā mattā tattha tattha suvaṇṇapathaviyaṃ patitvā sayiṃsu. Sakko 『『gaṇhatha puttahatāya putte』』ti te pādesu gahetvā sinerupāde khipāpesi. Sakkassa puññatejena tadanuvattakāpi sabbe tattheva patiṃsu. Te sineruvemajjhakāle saññaṃ labhitvā, 『『tātā, suraṃ na pivimha, suraṃ na pivimhā』』ti āhaṃsu. Tato paṭṭhāya asurā nāma jātā. Atha nesaṃ kammapaccayautusamuṭṭhānaṃ sinerussa heṭṭhimatale dasayojanasahassaṃ asurabhavanaṃ nibbatti. Sakko tesaṃ nivattitvā anāgamanatthāya ārakkhaṃ ṭhapesi. Yaṃ sandhāya vuttaṃ –

『『Antarā dvinnaṃ ayujjhapurānaṃ,

Pañcavidhā ṭhapitā abhirakkhā;

Uraga-karoṭi-payassa ca hārī,

Madanayutā caturo ca mahatthā』』ti. (saṃ. ni. aṭṭha. 1.1.247; sārattha. ṭī.

我來幫您直譯這段巴利文： 四十. 第八中"何時追擊"？當他們強大時。因此有此次第敘述（雜阿含注1.1.247；義注·韋蘭惹迦品注）： 據說帝釋在摩揭陀國麥卡拉村落時，有一名叫摩訶的青年，攜帶三十一人，行善業，圓滿七種誓行，在彼處去世後生于天界。以其強大業力的威德，其眷屬連同其餘諸天以十種方式戰勝[敵人]，諸天城居民見狀，說"來客天子已至"，便準備香飲。帝釋向其眷屬發出訊號："諸賢，勿飲香飲，只需展示飲的姿態。"他們就這樣做了。城居諸天飲盡以金色酒杯獻上的香飲，醉酒後散落在各處的金色地面上睡去。帝釋說："捉住失去兒子的兒子們"，抓住他們的腳，將他們擲向須彌山腳。以帝釋福德之威，追隨者也都落在同處。他們在須彌山中間獲得訊號，說："親愛的，我們不飲酒，我們不飲酒。"從此以後，阿修羅得名。此後，依業、時節、緣起，在須彌山下方十千由旬處，興起阿修羅宮殿。帝釋為阻止他們返回，設定守護。正如所說： "兩城不戰之間， 五種防禦已設； 蛇、臂、肩之將， 四大勇士助戰。"（雜阿含注1.1.247；義注）

1.1 verañjakaṇḍavaṇṇanā);

Dve nagarāni hi yuddhena gahetuṃ asakkuṇeyyatāya ayujjhapurāni nāma jātāni devanagarañca asuranagarañca. Yadā hi asurā balavanto honti, atha devehi palāyitvā devanagaraṃ pavisitvā dvāre pidahite asurānaṃ satasahassampi kiñci kātuṃ na sakkoti. Yadā devā balavanto honti, athāsurehi palāyitvā asuranagarassa dvāre pidahite sakkānaṃ satasahassampi kiñci kātuṃ na sakkoti. Iti imāni dve nagarāni ayujjhapurāni nāma. Tesaṃ antarā etesu uragādīsu pañcasu ṭhānesu sakkena ārakkhā ṭhapitā. Tattha uragasaddena nāgā gahitā. Te hi udake balavanto honti, tasmā sinerussa paṭhamālinde etesaṃ ārakkhā. Karoṭisaddena supaṇṇā gahitā. Tesaṃ kira karoṭi nāma pānabhojanaṃ, tena taṃ nāmaṃ labhiṃsu, dutiyālinde tesaṃ ārakkhā. Payassahārisaddena kumbhaṇḍā gahitā, dānavarakkhasā kira te, tatiyālinde tesaṃ ārakkhā. Madanayutasaddena yakkhā gahitā. Visamacārino kira te yujjhasoṇḍā, catutthālinde tesaṃ ārakkhā. Caturo ca mahattāti cattāro mahārājāno vuttā, pañcamālinde tesaṃ ārakkhā, tasmā yadi asurā kupitāvilacittā devapuraṃ upayanti yujjhituṃ. Yaṃ girino paṭhamaṃ paribhaṇḍaṃ, taṃ uragā paṭibāhayanti. Evaṃ sesesu sesā.

Te pana asurā āyuvaṇṇayasaissariyasampattīhi tāvatiṃsasadisāva, tasmā antarā attānaṃ ajānitvā pāṭaliyā pupphitāya 『『na idaṃ devanagaraṃ, tattha pāricchattako pupphati, idha pana cittapāṭalī, jarasakkenāmhākaṃ suraṃ pāyetvā vañcitā, devanagarañca no gahitaṃ, gacchāma, tena saddhiṃ yujjhissāmā』』ti hatthiassarathe āruyha suvaṇṇarajatamaṇiphalakāni gahetvā yuddhasajjā hutvā asurabheriyo vādentā mahāsamudde udakaṃ dvidhā bhetvā uṭṭhahanti. Te deve vuṭṭhe vammikamakkhikā vammikaṃ viya sineruṃ āruhituṃ ārabhanti. Atha nesaṃ paṭhamaṃ nāgehi saddhiṃ yuddhaṃ hoti. Tasmiṃ kho pana yuddhe na kassaci chavi vā cammaṃ vā chijjati, na lohitaṃ uppajjati, kevalaṃ kumārakānaṃ dārumeṇḍakayuddhaṃ viya aññamaññasantāsanamattameva hoti. Koṭisatāpi koṭisahassāpi nāgā tehi saddhiṃ yujjhitvā te asurapuraṃyeva pavesetvā nivattanti. Yadā pana asurā balavanto honti, atha nāgā osakkitvā dutiye ālinde supaṇṇehi saddhiṃ ekatova hutvā yujjhanti. Esa nayo supaṇṇādīsupi. Yadā pana tāni pañcapi ṭhānāni asurā maddanti, tadā ekato sampiṇḍitānipi tāni pañca balāni osakkanti. Atha cattāro mahārājāno gantvā sakkassa taṃ pavattiṃ ārocenti. Sakko tesaṃ vacanaṃ sutvā diyaḍḍhayojanasatikaṃ vejayantarathaṃ āruyha sayaṃ vā nikkhamati, ekaṃ puttaṃ vā peseti. Yadā devā puna apaccāgamanāya asure jiniṃsu, tadā sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ datvā vediyapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā paṭimāyo disvā 『『sakko appamatto tiṭṭhatī』』ti tatova nivattanti. Idha pana yadā asurānaṃ jayo ahosi, devānaṃ parājayo, taṃ sandhāyetaṃ vuttaṃ – 『『parājitā ca, bhikkhave, devā apayiṃsuyeva uttarenābhimukhā, abhiyiṃsu asurā』』ti.

我來 志願將這段巴利文直譯成簡體中文： 1.1 韋蘭惹品注)； 因為兩城無法以戰爭奪取,所以被稱為不戰之城,即天城和阿修羅城。當阿修羅強大時,諸天逃入天城關閉門,即使十萬阿修羅也無可奈何。當諸天強大時,阿修羅逃入阿修羅城關閉門,即使十萬帝釋也無可奈何。因此這兩城稱為不戰之城。在它們之間這些蛇等五處,帝釋設定守護。其中"蛇"字指龍。因為它們在水中強大,所以在須彌山第一環處是它們的守護。"臂"字指金翅鳥。據說它們的食物稱為臂,故得此名,在第二環是它們的守護。"肩之將"指鳩槃荼,據說它們是施予羅剎,在第三環是它們的守護。"助戰"指夜叉。據說它們是不正行者好戰,在第四環是它們的守護。"四大"指四大天王,在第五環是它們的守護。因此若阿修羅憤怒混亂心欲戰而來到天城,在山的第一防線,龍阻止它們。如是余處餘者。 那些阿修羅在壽量、容色、名聲、自在等方面與三十三天相同,因此中途不知自己,當波吒厘樹開花時[說]:"這不是天城,那裡是珊瑚樹開花,這裡是斑波吒厘樹,我們被老帝釋讓我們飲酒所騙,我們的天城被奪,我們去和他戰鬥",乘上象馬車,拿著金銀寶石盾,準備戰鬥,敲擊阿修羅鼓,分開大海之水而起。他們如蟻冢螞蟻攀登蟻冢般開始攀登須彌山。然後他們首先與龍戰鬥。在那戰鬥中沒有任何人面板或皮革被切斷,沒有血液生起,僅如小孩的木羊戰鬥般只是互相恐嚇而已。億百億千龍與它們戰鬥后使它們回到阿修羅城而退回。當阿修羅強大時,龍退後與第二環的金翅鳥聯合而戰。在金翅鳥等中也是此理。當阿修羅壓制這五處時,即使五力聯合也退卻。然後四大天王去向帝釋報告此事。帝釋聽聞他們的話,乘上一百五十由旬的毗阇延多車,自己出征或派一個兒子。當諸天為使[阿修羅]不再返回而戰勝時,帝釋驅散阿修羅,在五處設定守護,在圍欄腳下設立持金剛杵的帝釋像。阿修羅時時起來,見到雕像[想]"帝釋不放逸而住"就從那裡退回。但此處當阿修羅勝利,諸天失敗時,關於此說:"諸比丘,諸天敗北就向北面退卻,阿修羅追擊。"

Dakkhiṇābhimukhā hutvāti cakkavāḷapabbatābhimukhā hutvā. Asurā kira devehi parājitā palāyantā cakkavāḷapabbatābhimukhaṃ gantvā cakkavāḷamahāsamuddapiṭṭhiyaṃ rajatapaṭṭavaṇṇe vālikāpuline yattha paṇṇakuṭiyo māpetvā isayo vasanti, tattha gantvā isīnaṃ assamapadena gacchantā 『『sakko imehi saddhiṃ mantetvā amhe nāseti, gaṇhatha puttahatāya putte』』ti kupitā assamapade pānīyaghaṭacaṅkamanapaṇṇasālādīni viddhaṃsenti. Isayo araññato phalāphalaṃ ādāya āgatā disvā puna dukkhena paṭipākatikaṃ karonti, tepi punappunaṃ tatheva parājitā gantvā vināsenti. Tena vuttaṃ – 『『parājitā ca kho, bhikkhave, asurā apayiṃsuyeva dakkhiṇenābhimukhā』』ti. Navamaṃ uttānatthameva.

Devāsurasaṅgāmasuttādivaṇṇanā niṭṭhitā.

1. Tapussasuttavaṇṇanā

2. Dasame pakkhandatīti pavisati. Pasīdatīti pasādaṃ abhiruciṃ āpajjati, patiṭṭhāti vimuccatīti attho. Kathāpābhatanti kathāya mūlaṃ. Mūlañhi 『『pābhata』』nti vuccati. Yathāha –

『『Appakenapi medhāvī, pābhatena vicakkhaṇo;

Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama』』nti. (jā. 1.1.4);

Tenevāha 『『kathāpābhatanti kathāmūla』』nti. Vitakkaggahaṇeneva taṃsahacarito vicāropi gahito. Tenevettha bahuvacananiddeso katoti āha 『『vitakkesūti vitakkavicāresū』』ti.

Tapussasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

1. Sāmaññavaggo

1-10. Sambādhasuttādivaṇṇanā

42-51. Pañcamassa paṭhame udāyīti tayo therā udāyī nāma kāḷudāyī, lāḷudāyī, mahāudāyīti, idha kāḷudāyī adhippetoti āha 『『udāyīti kāḷudāyitthero』』ti. Sambādheti sampīḷitataṇhāsaṃkilesādinā sauppīḷanatāya paramasambādhe. Ativiya saṅkaraṭṭhānabhūto hi nīvaraṇasambādho adhippeto. Okāsoti jhānassetaṃ nāmaṃ. Nīvaraṇasambādhābhāvena hi jhānaṃ idha 『『okāso』』ti vuttaṃ. Paṭilīnanisabhoti vā paṭilīno hutvā seṭṭho, paṭilīnānaṃ vā seṭṭhoti paṭilīnanisabho. Paṭilīnā nāma pahīnamānā vuccanti mānussayavasena uṇṇatābhāvato. Yathāha 『『kathañca, bhikkhave, bhikkhu paṭilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃgato āyatiṃ anuppādadhammo』』ti (a. ni. 4.38; mahāni. 87). Sesaṃ sabbattha uttānameva.

Sambādhasuttādivaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Navakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Dasakanipāta-ṭīkā

1. Paṭhamapaṇṇāsakaṃ

2. Ānisaṃsavaggo

3. Kimatthiyasuttavaṇṇanā

4. Dasakanipātassa paṭhame avippaṭisāratthānīti avippaṭisārappayojanāni. Avippaṭisārānisaṃsānīti avippaṭisārudayāni. Etena avippaṭisāro nāma sīlassa udayamattaṃ, saṃvaddhitassa rukkhassa chāyāpupphasadisaṃ, añño eva panānena nipphādetabbo samādhiādiguṇoti dasseti. 『『Yāva maggāmaggañāṇadassanavisuddhi, tāva taruṇavipassanā』』ti hi vacanato upakkilesavimuttaudayabbayañāṇato paraṃ ayañca vipassanā virajjati yogāvacaro viratto puriso viya bhariyāya saṅkhārato etenāti virāgo.

Kimatthiyasuttavaṇṇanā niṭṭhitā.

2-5. Cetanākaraṇīyasuttādivaṇṇanā

2-

我來 助您直譯這段巴利文： "成為向南面者"即面向輪圍山。據說阿修羅被諸天打敗逃走時,向輪圍山方向去,在輪圍大海上如銀板色的沙灘上,那裡仙人們建造葉屋而住,去到那裡,經過仙人的住處時[想]:"帝釋與這些人商議滅我們,抓住失子者的兒子們",憤怒地破壞住處的水罐、經行處、葉屋等。仙人們從林中取果實回來看到后,又辛苦地修復,他們又一再被打敗後去破壞。因此說"諸比丘,阿修羅敗北就向南面退卻"。第九[經]義明顯。 天阿修羅戰等經註釋結束。 第十.答詔經註釋 四十一.第十中"躍入"即進入。"凈信"即達到信心喜好,即住立解脫的意思。"話題"即話的根本。因為根本稱為"攜帶物"。如說: "智者以少量攜帶物, 賢者使自己興起, 如吹微小火。"(本生1.1.4) 因此說"話題即話的根本"。以尋的獲得也包括與之相應的伺。因此在此作複數說明,因此說"在諸尋中即在尋伺中"。 答詔經註釋結束。 大品註釋結束。 第五.沙門品 第一至十.障礙等經註釋 四十二-五十一.第五品第一中"優陀夷"即有三位長老名優陀夷:黑優陀夷、愚優陀夷、大優陀夷,此處指黑優陀夷,因此說"優陀夷即黑優陀夷長老"。"障礙"即以愛染等逼迫而極度壓迫。因為意指極為混亂處的障礙。"空隙"是禪那的名字。因為無障礙故此處說禪那為"空隙"。"離纏者牛王"即成為離纏者中最勝,或離纏者中最勝為離纏者牛王。離纏者稱為已斷慢者,因無慢隨眠而無高傲。如說:"諸比丘,比丘如何是離纏者?此處,比丘,我慢已斷,根已斷如截斷多羅樹根使成為無有,未來不生法。"(增支4.38;大義釋87)其餘處處皆明顯。 障礙等經註釋結束。 如是滿足意願增支部註釋中 九法分別註釋中難明義釋已竟。 禮敬彼世尊、阿羅漢、正等正覺者 增支部 十集註釋 第一.五十篇 第一.功德品 第一.何義經註釋 一.十集第一中"為無悔義"即為無悔的利益。"有無悔功德"即無悔的利益。由此顯示無悔僅是戒的生起,如已生長樹木的樹蔭花,而由此應生起定等功德。因為說"直至道非道智見清凈皆為幼稚觀",而從離隨煩惱的生滅智之後,此觀者離染如厭離妻子的人從諸行[離染],因此為離染。 何義經註釋結束。 第二至五.應作等經註釋 二-;

1. Dutiye saṃsāramahoghassa paratīrabhāvato yo naṃ adhigacchati, taṃ pāreti gametīti pāraṃ, nibbānaṃ. Tabbidūratāya natthi ettha pāranti apāraṃ, saṃsāro. Tenāha 『『orimatīrabhūtā tebhūmakavaṭṭā』』tiādi. Tatiyādīsu natthi vattabbaṃ.

Cetanākaraṇīyasuttādivaṇṇanā niṭṭhitā.

1. Samādhisuttavaṇṇanā

2. Chaṭṭhe santaṃ santanti appetvā nisinnassātiādīsu santaṃ santaṃ paṇītaṃ paṇītantiādīni vadati. Iminā pana ākārena taṃ paṭivijjhitvā tattha cittaṃ upasaṃharato phalasamāpattisaṅkhāto cittuppādo tathā pavattatīti veditabbo. Sesaṃ sabbattha uttānameva.

Samādhisuttavaṇṇanā niṭṭhitā.

Ānisaṃsavaggavaṇṇanā niṭṭhitā.

1. Nāthavaggo

1-4. Senāsanasuttādivaṇṇanā

11-14. Dutiyassa paṭhame nātidūranti gocaraṭṭhānato aḍḍhagāvutato orabhāgatāya nātidūraṃ. Nāccāsannanti pacchimena pamāṇena gocaraṭṭhānato pañcadhanusatikatāya na atiāsannaṃ. Tāya ca pana nātidūranāccāsannatāya gocaraṭṭhānapaṭiparissayādirahitamaggatāya ca gamanassa ca āgamanassa ca yuttarūpattā gamanāgamanasampannaṃ. Divasabhāge mahājanasaṃkiṇṇatābhāvena divā appākiṇṇaṃ. Abhāvattho hi ayaṃ appa-saddo 『『appiccho』』tiādīsu viya. Rattiyaṃ manussasaddābhāvena rattiṃ appasaddaṃ. Sabbadāpi janasannipātanigghosābhāvena appanigghosaṃ.

Appakasirenāti akasirena sukheneva. Sīlādiguṇānaṃ thirabhāvappattiyā therā. Suttageyyādi bahu sutaṃ etesanti bahussutā. Tamuggahadhāraṇena sammadeva garūnaṃ santike āgamitabhāvena ca āgato pariyattidhammasaṅkhāto āgamo etesanti āgatāgamā. Suttābhidhammasaṅkhātassa dhammassa dhāraṇena dhammadharā. Vinayassa dhāraṇena vinayadharā. Tesaṃ dhammavinayānaṃ mātikāya dhāraṇena mātikādharā. Tattha tattha dhammaparipucchāya paripucchati. Atthaparipucchāya paripañhati vīmaṃsati vicāreti. Idaṃ, bhante, kathaṃ, imassa ko atthoti paripucchāparipañhākāradassanaṃ. Avivaṭañceva pāḷiyā atthaṃ padesantarapāḷidassanena āgamato vivaranti. Anuttānīkatañca yuttivibhāvanena uttāniṃ karonti. Kaṅkhāṭhāniyesu dhammesu saṃsayuppattiyā hetutāya gaṇṭhiṭṭhānabhūtesu pāḷippadesesu yāthāvato vinicchayappadānena kaṅkhaṃ paṭivinodenti.

Ettha ca nātidūraṃ nāccāsannaṃ gamanāgamanasampannanti ekaṃ aṅgaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ, appanigghosanti ekaṃ, appaḍaṃsamakasavātātapasarīsapasamphassanti ekaṃ, tasmiṃ kho pana senāsane viharantassa…pe… parikkhārāti ekaṃ, tasmiṃ kho pana senāsane therā…pe… kaṅkhaṃ paṭivinodentīti ekaṃ. Evaṃ pañca aṅgāni veditabbāni. Dutiyādīni uttānatthāni.

Senāsanasuttādivaṇṇanā niṭṭhitā.

5-6. Appamādasuttādivaṇṇanā

15-

我來幫您直譯這段巴利文： 五.第二中由於輪迴大瀑流的彼岸性,凡獲得它的,使之到達、使之去即為彼岸,即涅槃。由於遠離彼,此中無彼岸為此岸,即輪迴。因此說"三界輪迴為此岸"等。第三等中無可說。 應作等經註釋結束。 第六.定經註釋 六.第六中"寂靜寂靜"等中說"對已入定者的寂靜寂靜、勝妙勝妙"等。以此行相通達它而攝心於彼時,應知稱為果等至的心生起如是轉起。其餘處處皆明顯。 定經註釋結束。 功德品註釋結束。 第二.依止品 第一至四.住處等經註釋 十一-十四.第二[品]第一中"不太遠"即由於從行乞處半由旬內而不太遠。"不太近"即以最後量度從行乞處五百弓量而不太近。由於那個不太遠不太近性,以及無行乞處等障礙的道路,來去適宜性而具足來去。由於白天無大眾喧鬧而白天少擾。此"少"字義為無,如"少欲"等。由於夜間無人聲而夜間少聲。由於一切時無眾集聲而少噪音。 "不困難"即無困難,容易。以戒等功德達到穩固性為長老。多聞經偈等為多聞者。以正確從師處學受持彼而得教法為得教者。以持經阿毗達摩稱為法的為持法者。以持律為持律者。以持彼等法律的綱要為持綱要者。以法遍問而遍問。以義遍問而遍問、研究、思擇。顯示"尊者,此如何,此何義"等遍問方式。以其他部分經文顯示開顯未開顯的經義。以理趣顯明而使不明顯的明顯。由於在可疑處法生起疑惑的原因,在作為結節處的經文部分,以給予如實抉擇而除去疑惑。 此中"不太遠不太近具足來去"為一支,"白天少擾、夜間少聲、少噪音"為一[支],"少虻蚊風熱爬行觸"為一[支],"住于彼住處...資具"為一[支],"住于彼住處長老...除去疑惑"為一[支]。如是應知五支。第二等[經]義明顯。 住處等經註釋結束。 第五至六.不放逸等經註釋 十五-;

1. Pañcame kārāpakaappamādo nāma 『『ime akusalā dhammā pahātabbā, ime kusalā dhammā upasampādetabbā』』ti taṃtaṃparivajjetabbavajjanasampādetabbasampādanavasena pavatto appamādo. Esāti appamādo. Lokiyova na lokuttaro. Ayañcāti ca esāti ca appamādameva vadati. Tesanti cātubhūmakadhammānaṃ. Paṭilābhakattenāti paṭilābhāpanakattena.

Jaṅgalānanti jaṅgalacārīnaṃ. Jaṅgala-saddo cettha kharabhāvasāmaññena pathavīpariyāyo, na anupaṭṭhānavidūradesavācī. Tenāha 『『pathavītalacārīna』』nti. Padānaṃ vuccamānattā 『『sapādakapāṇāna』』nti visesetvā vuttaṃ. Samodhānanti antogadhabhāvaṃ. Tenāha 『『odhānaṃ pakkhepa』』nti. 『『Upakkhepa』』ntipi paṭhanti, upanetvā pakkhipitabbanti attho. Vassikāya pupphaṃ vassikaṃ yathā 『『āmalakiyā phalaṃ āmalaka』』nti. Mahātalasminti uparipāsāde. Chaṭṭhaṃ uttānameva.

Appamādasuttādivaṇṇanā niṭṭhitā.

7-8. Paṭhamanāthasuttādivaṇṇanā

17-

我來幫您直譯這段巴利文： 十六. 第五中"使作不放逸"即以"這些不善法應斷,這些善法應證得"以應斷除和應成就的方式轉起的不放逸。"此"即不放逸。僅是世間不是出世間。"此"和"此"都是說不放逸。"它們"即四地法。"以使獲得性"即以使獲得性。 "陸行"即陸地活動者。此中"陸"字以堅硬性的共同而為地的同義詞,不是說無水邊遠處。因此說"地面行者"。因為說足故特說"有足生物"。"合集"即包含性。因此說"攝入集合"。也讀作"向集",意思是引向后應攝入。如"夏花"即夏天的花,如"庵羅果"即庵羅[樹]的果。"大地"即上層宮殿。第六[經]義明顯。 不放逸等經註釋結束。 第七至八.第一依止等經註釋 十七-

1. Sattame yehi sīlādīhi samannāgato bhikkhu dhammasaraṇatāya dhammeneva nāthati āsīsati abhibhavatīti nātho vuccati, te tassa nāthabhāvakarā dhammā nāthakaraṇāti vuttāti āha 『『attano sanāthabhāvakarā patiṭṭhakarāti attho』』ti. Tattha attano patiṭṭhakarāti yassa nāthabhāvakarā, tassa attano patiṭṭhāvidhāyino. Appatiṭṭho anātho, sappatiṭṭho sanāthoti patiṭṭhattho nātha-saddo. Kalyāṇaguṇayogato kalyāṇāti dassento 『『sīlādiguṇasampannā』』ti āha. Mijjanalakkhaṇā mettā etassa atthīti mitto. So vuttanayena kalyāṇo assa atthīti tassa atthitāmattaṃ kalyāṇamittapadena vuttaṃ. Assa tena sabbakālaṃ avijahitavāsoti taṃ dassetuṃ 『『kalyāṇasahāyo』』ti vuttanti āha 『『tevassā』』ti. Te eva kalyāṇamittā assa bhikkhuno. Saha ayanatoti saha pavattanato. Asamodhāne cittena, samodhāne pana cittena ceva kāyena ca sampavaṅko. Sukhaṃ vaco etasmiṃ anukūlagāhimhi ādaragāravavati puggaleti suvaco. Tenāha 『『sukhena vattabbo』』tiādi. Khamoti khanto. Tamevassa khamabhāvaṃ dassetuṃ 『『gāḷhenā』』tiādi vuttaṃ. Vāmatoti micchā, ayoniso vā gaṇhāti. Paṭippharatīti paṭāṇikabhāvena tiṭṭhati. Padakkhiṇaṃ gaṇhātīti sammā, yoniso vā gaṇhāti.

Uccāvacānīti vipulakhuddakāni. Tatrupagamaniyāyāti tatra tatra mahante khuddake ca kamme sādhanavasena upāyena upagacchantiyā, tassa tassa kammassa nipphādane samatthāyāti attho. Tatrupāyāyāti vā tatra tatra kamme sādhetabbe upāyabhūtāya.

Dhamme assa kāmoti dhammakāmoti byadhikaraṇānampi bāhirattho samāso hotīti katvā vuttaṃ. Kāmetabbato vā piyāyitabbato kāmo, dhammo. Dhammo kāmo assāti dhammakāmo. Dhammoti pariyattidhammo adhippetoti āha 『『tepiṭakaṃ buddhavacanaṃ piyāyatīti attho』』ti. Samudāharaṇaṃ kathanaṃ samudāhāro, piyo samudāhāro etassāti piyasamudāhāro. Sayañcāti ettha ca-saddena 『『sakkacca』』nti padaṃ anukaḍḍhati. Tena sayañca sakkaccaṃ desetukāmo hotīti yojanā. Abhidhammo satta pakaraṇāni 『『adhiko abhivisiṭṭho ca pariyattidhammo』』ti katvā. Vinayo ubhatovibhaṅgā vinayanato kāyavācānaṃ. Abhivinayo khandhakaparivārā visesato ābhisamācārikadhammakittanato. Ābhisamācārikadhammapāripūrivaseneva hi ādibrahmacariyakadhammapāripūrī. Dhammo eva piṭakadvayassapi pariyattidhammabhāvato. Maggaphalāni abhidhammo 『『nibbānadhammassa abhimukho』』ti katvā. Kilesavūpasamakaraṇaṃ pubbabhāgiyā tisso sikkhā saṅkhepato vivaṭṭanissito samatho vipassanā ca. Uḷārapāmojjoti balavapāmojjo. Kāraṇattheti nimittatthe. Kusaladhammanimittaṃ hissa vīriyārambho. Tenāha 『『tesaṃ adhigamatthāyā』』ti. Kusalesu dhammesūti vā nipphādetabbe bhummaṃ yathā 『『cetaso avūpasame ayonisomanasikārapadaṭṭhāna』』nti. Aṭṭhame natthi vattabbaṃ.

Paṭhamanāthasuttādivaṇṇanā niṭṭhitā.

1. Paṭhamaariyāvāsasuttavaṇṇanā

我來幫您直譯這段巴利文： 十七. 第七中具足戒等者,比丘以法為依止,依法為主、希望、勝出稱為依止,那些使他成為依止的法稱為作依止,因此說"作自己有依止、作立足之意"。其中"作自己立足"即作依止者的自己立足建立。無立足為無依止,有立足為有依止,故依止字義為立足。顯示由具足善功德為善,因此說"具足戒等功德"。有慈愛相為友。他如所說方式有善,以善友詞說他的存在性。他與此永不分離而住,為顯示此說"善伴",因此說"他們"。即那些善友是彼比丘的。"同行"即同轉起。不合時以心,合時則以心和身相隨。於此順從者有敬重恭敬的人為善語者。因此說"易於教導"等。"忍"即忍者。為顯示他的忍性而說"極"等。"左"即邪,或非理取。"反抗"即以對抗性而住。"右取"即正,或如理取。 "高低"即廣大微小。"能往彼"即以成就方便趣向彼彼大小事,意即能完成彼彼事。或"彼方便"即于彼彼應成事為方便。 "法欲"即於法有欲,由外處義亦有複合詞。或由應欲、應愛為欲,即法。法是他的欲為法欲。法指教法,因此說"喜愛三藏佛語之意"。說話談論為言說,有喜言說為喜言說者。"自己"中以"及"字引申"恭敬"字。由此連結為"自己及恭敬欲說"。阿毗達摩七論以"增上殊勝教法"。律二分別以調伏身語。增律犍度附隨以特別說明威儀法。因為以威儀法圓滿而初梵行法圓滿。法即由二藏亦為教法。道果為阿毗達摩因"向涅槃法"。息滅煩惱為前分三學,略說依離縛止觀。"大喜悅"即強力喜悅。"于因"即于緣。因為精進是他的善法緣。因此說"為獲得它們"。或"于善法"為應成就處格,如"心不寂止以非理作意為近因"。第八中無可說。 第一依止等經註釋結束。 第九.第一聖住經註釋

1. Navame ariyānaṃ eva āvāsāti ariyāvāsā anariyānaṃ tādisānaṃ asambhavato. Ariyāti cettha ukkaṭṭhaniddesena khīṇāsavā gahitā. Te ca yasmā tehi sabbakālaṃ avijahitavāsā eva, tasmā vuttaṃ 『『te āvasiṃsu āvasanti āvasissantī』』ti. Tattha āvasiṃsūti nissāya āvasiṃsu. Pañcaṅgavippahīnatādayo hi ariyānaṃ apassayā. Tesu pañcaṅgavippahānapaccekasaccapanodanaesanāosaṭṭhāni, 『『saṅkhāyekaṃ paṭisevati, adhivāseti parivajjeti vinodetī』』ti (dī. ni. 3.308; ma. ni. 2.168; a. ni. 10.20) vuttesu apassenesu vinodanañca maggakiccāneva, itare maggena ca samijjhantīti.

Paṭhamaariyāvāsasuttavaṇṇanā niṭṭhitā.

1. Dutiyaariyāvāsasuttavaṇṇanā

2. Dasame kasmā pana bhagavā kurusu viharanto imaṃ suttaṃ abhāsīti āha 『『yasmā』』tiādi. Kururaṭṭhaṃ kira tadā tannivāsisattānaṃ yonisomanasikāravantatādinā yebhuyyena suppaṭipannatāya pubbe ca katapuññatābalena vā tadā utuādisampattiyuttameva ahosi. Keci pana 『『pubbe pavattakuruvattadhammānuṭṭhānavāsanāya uttarakuru viya yebhuyyena utuādisampannameva hoti. Bhagavato kāle sātisayaṃ utusappāyādiyuttaṃ raṭṭhaṃ ahosī』』ti vadanti. Tattha bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ paṭiggahetuṃ samatthā paṭiccasamuppādanissitānaṃ gambhīrapaññānañca kārakā honti. Tenāha 『『kururaṭṭhavāsino bhikkhū gambhīrapaññākārakā』』tiādi.

Yuttappayuttāti satipaṭṭhānabhāvanāya yuttā ceva payuttā ca. Tasmiñhi (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha.

我來幫您直譯這段巴利文： 十九. 第九中"聖者之住"即聖住,因為非聖者無如是住。此中"聖"以最勝義包括諸漏已盡者。由於他們與此永不分離住故,因此說"他們曾住、現住、當住"。其中"曾住"即依靠而住。五支斷等為聖者之依止。于彼五支斷、各別諦斷除、追求、攝取處中,"觀察而受用、忍受、遍舍、遍除"已說,遍除為道所作事,其餘由道成就。 第一聖住經註釋結束。 第十.第二聖住經註釋 二十. 第十中為何世尊在拘盧（今印度北方）國住時說此經,因此說。拘盧國當時由於彼處住者以如理作意等多數善住,或由於先前營為福德力,故時節等最為和諧。有些說"由於先前拘盧國行法之習氣,如北拘盧（傳說中的理想國）多為時節等和諧。世尊時代極其時節等和適之國"。在彼處比丘、比丘尼、優婆塞、優婆夷由於時節因緣等和諧,常常以適宜時節因緣服用而身體清爽、心意清凈。他們由心身清潔性得到智慧力贊助,能承受深奧言說,成為緣起等深智者。因此說"拘盧國住者為深智作者"等。 "正受用"即為四念處修習正受用且已被運用。于彼（大）

1.106) janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma nappavattati. Sace kāci itthī, 『『amma, tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasi karosī』』ti pucchitā 『『na kiñcī』』ti vadati, taṃ garahanti 『『dhīratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā』』ti. Atha naṃ 『『mā dāni puna evamakāsī』』ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana 『『ahaṃ asukaṃ satipaṭṭhānaṃ nāma manasi karomī』』ti vadati, tassā 『『sādhu sādhū』』ti sādhukāraṃ datvā 『『tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno』』tiādīhi pasaṃsanti. Na kevalañcettha manussajātikāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.

Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhuniupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu, 『『buddharakkhito』』ti cassa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha 『『buddharakkhitā』』ti. Kiṃ, ayyoti. Atthi te koci bhāvanāmanasikāroti? Natthayyeti. Āvuso , pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi, 『『aṭṭhi aṭṭhī』』ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā 『『aṭṭhi aṭṭhī』』ti sajjhāyanto carati.

Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So 『『kiri kirī』』ti saddamakāsi. Sāmaṇeriyo sutvā, 『『ayye, buddharakkhito sakuṇena gahito, mocema na』』nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. Taṃ ānetvā purato ṭhapitaṃ therī āha, 『『buddharakkhita, sakuṇena gahitakāle kiṃ cintesī』』ti. Ayye, na aññaṃ cintesiṃ, 『『aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmiṃ ṭhāne vippakirissatī』』ti evaṃ, ayye, aṭṭhipuñjameva cintesinti. Sādhu sādhu, buddharakkhita , anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā.

Dīghanikāyādīsu mahānidānādīnīti dīghanikāye mahānidānaṃ (dī. ni. 2.95 ādayo) satipaṭṭhānaṃ (dī. ni. 2.372 ādayo) majjhimanikāye satipaṭṭhānaṃ (ma. ni. 1.105 ādayo) sāropamaṃ (ma. ni. 1.307 ādayo) rukkhopamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti (ma. ni.

我來 助您直譯這段巴利文： 一.一〇六）在[拘盧]國中四眾自然就住于從事修習念處,乃至奴僕傭人眷屬也只談論與念處相應的話。在水井、紡線等處也不生起無意義的談話。如果有任何女子被問"姊妹,你在作意哪一種念處修習?"而答"什麼都沒有",她們就呵責說:"呸!你的生命,你雖然活著也如死人一樣。"然後勸誡她"現在不要再如此做",教她某種念處。若說"我作意某種念處",就對她說"善哉!善哉!"予以讚歎說"你的生命善活,你得人身,正等正覺為你而出世"等。 不僅是人類相應于念處作意,依止他們而住的畜生也是。其中有此事:據說有一訓練師帶著一隻小鸚鵡四處訓練。他住在比丘尼精舍附近,離開時忘記了小鸚鵡而去。沙彌尼們把它收養,給它取名"佛護"。一天見它坐在前面,大長老尼說:"佛護。""什麼事,聖者?""你有什麼修習作意嗎?""沒有,聖者。""朋友,住在出家人附近不應放任自己,應當有某種作意,但你其他的不能[修],請誦讀'骨骨'"。它依長老尼教誡而誦讀"骨骨"。 一天清晨它坐在門柱頂曬太陽,一隻鳥用爪籠抓住它。它發出"吱吱"聲。沙彌尼們聽到說:"大德,佛護被鳥抓住了,我們去解救它",拿著土塊等追趕救出它。將它帶來放在前面,長老尼說:"佛護,被鳥抓住時想什麼?""聖者,我不想其他,只想'骨堆抓著骨堆而去,將在哪裡散落',聖者,我只想骨堆。""善哉!善哉!佛護,在未來將成為你盡有的緣。"如是在那裡連畜生也相應于念處作意。 "長部等中大因等"即長部的大因經、念處經、中部的念處經、心材喻經、樹喻[經]、羅吒波羅[經]、摩犍提耶[經]、不動利益[經](中部

3.66 ādayo) evamādīni.

Ñāṇādayoti ñāṇañceva taṃsampayuttadhammā ca. Tenāha 『『ñāṇanti vutte』』tiādi. Ñāṇasampayuttacittāni labbhanti tehi vinā sampajānatāya asambhavato. Mahācittānīti aṭṭhapi mahākiriyacittāni labbhanti 『『satatavihārā』』ti vacanato ñāṇuppattipaccayarahitakālepi pavattijotanato. Dasa cittānīti aṭṭha mahākiriyacittāni hasituppādavoṭṭhabbanacittehi saddhiṃ dasa cittāni labbhanti. Arajjanādussanavasena pavatti tesampi sādhāraṇāti. 『『Upekkhako viharatī』』ti vacanato chaḷaṅgupekkhāvasena āgatānaṃ imesaṃ satatavihārānaṃ somanassaṃ kathaṃ labbhatīti āha 『『āsevanavasena labbhatī』』ti. Kiñcāpi khīṇāsavo iṭṭhāniṭṭhepi ārammaṇe majjhatto viya bahulaṃ upekkhako viharati attano parisuddhapakatibhāvāvijahanato. Kadāci pana tathā cetobhisaṅkhārābhāve yaṃ taṃ sabhāvato iṭṭhaṃ ārammaṇaṃ , tattha yāthāvasabhāvaggahaṇavasenapi arahato cittaṃ somanassasahagataṃ hutvā pavattateva, tañca kho pubbāsevanavasena. Tena vuttaṃ 『『āsevanavasena labbhatī』』ti. Ārakkhakiccaṃ sādheti sativepullappattattā. Caratotiādinā niccasamādānaṃ dasseti, taṃ vikkhepābhāvena daṭṭhabbaṃ.

Pabbajjūpagatāti yaṃ kiñci pabbajjaṃ upagatā, na samitapāpā. Bhovādinoti jātimattabrāhmaṇe vadati. Pāṭekkasaccānīti tehi tehi diṭṭhigatikehi pāṭiyekkaṃ gahitāni 『『idameva sacca』』nti abhiniviṭṭhāni diṭṭhisaccādīni. Tānipi hi 『『idameva sacca』』nti gahaṇaṃ upādāya 『『saccānī』』ti voharīyanti. Tenāha 『『idamevā』』tiādi. Nīhaṭānīti attano santānato nīharitāni apanītāni. Gahitaggahaṇassāti ariyamaggādhigamato pubbe gahitassa diṭṭhiggāhassa. Vissaṭṭhabhāvavevacanānīti ariyamaggena sabbaso pariccāgabhāvassa adhivacanāni.

Natthi etāsaṃ vayo vekallanti avayāti āha 『『anūnā』』ti, anavasesoti attho. Esanāti kāmesanādayo. Maggassa kiccanipphatti kathitā rāgādīnaṃ pahīnabhāvadīpanato. Paccavekkhaṇaphalaṃ kathitanti paccavekkhaṇamukhena ariyaphalaṃ kathitaṃ. Adhigate hi aggaphale sabbaso rāgādīnaṃ anuppādadhammataṃ pajānāti, tañca pajānanaṃ paccavekkhaṇañāṇanti.

Dutiyaariyāvāsasuttavaṇṇanā niṭṭhitā.

Nāthavaggavaṇṇanā niṭṭhitā.

1. Mahāvaggo

2. Sīhanādasuttavaṇṇanā

3. Tatiyassa paṭhame visamaṭṭhānesūti papātādīsu visamaṭṭhānesu. 『『Aññehi asādhāraṇānī』』ti kasmā vuttaṃ, nanu cetāni sāvakānampi ekaccānaṃ uppajjantīti? Kāmaṃ uppajjanti, yādisāni pana buddhānaṃ ṭhānāṭṭhānañāṇādīni, na tādisāni tadaññesaṃ kadācipi uppajjantīti aññehi asādhāraṇānīti . Tenāha 『『tathāgatasseva balānī』』ti. Imameva hi yathāvuttalesaṃ apekkhitvā tadabhāvato āsayānusayañāṇādīsu eva asādhāraṇasamaññā niruḷhā. Kāmaṃ ñāṇabalānaṃ ñāṇasambhāro visesapaccayo, puññasambhāropi pana nesaṃ paccayo eva. Ñāṇasambhārassapi vā puññasambhārabhāvato 『『puññussayasampattiyā āgatānī』』ti vuttaṃ.

Pakatihatthikulanti (saṃ. ni. ṭī. 2.

我來幫您直譯： 三.六六等）等等。 "慧等"即慧以及與之相應的諸法。所以說"說慧"等。能得慧相應心,因為離開它們就不可能有正知。"大心等"即八大唯作心也能得,因說"恒常住",表明即使在無慧生起因緣時也能轉起。"十心"即八大唯作心加上微笑心、確定心共十心能得。因為它們也共同以不貪不瞋方式轉起。因說"住于舍",以六支舍方式而來的這些恒常住如何能得喜?說"以串習方式得"。雖然漏盡者對可意不可意所緣多以舍心而住,如中舍者,因不捨自己清凈自性。但有時無如是心行時,對於自性可意的所緣,阿羅漢的心也依如實自性取而轉起為俱喜,這也是由於先前串習。所以說"以串習方式得"。成就守護作用因念達圓滿。以"行"等顯示常時受持,這應以無散亂而見。 "出家者"即任何出家者,非息惡者。"稱'尊者'者"說的是僅憑出身的婆羅門。"個別真諦"即彼彼見者各別所執"唯此為真"而固執的見真諦等。因為它們也因執取"唯此為真"而稱為"諸諦"。所以說"唯此"等。"拔除"即從自相續中拔出除去。"所執之執"即聖道證得前所執的見執。"舍離狀態之同義語"即以聖道完全舍斷狀態的同義語。 "此等無缺"即無缺,說"無減",意為無餘。"尋求"即欲尋求等。說明道的作用成就因說明貪等已斷。"說觀察果"即從觀察方面說聖果。因為證得最上果后,了知貪等完全成為不生法,那了知即觀察智。 第二聖住經註釋完畢。 依止品註釋完畢。 三.大品 一.獅子吼經註釋 二十一、第三品第一經中"不平處"即懸崖等不平處。為何說"不與他共",難道這些不也生起于某些聲聞嗎?雖然生起,但如諸佛的處非處智等,不曾如是生起于其他任何人,因此不與他共。所以說"唯如來之力"。因為只關係到如前所說的這些差異,由於彼等之無,專門用不共之名于隨眠隨觀智等。雖然智力以智資糧為特勝緣,但福資糧也是它們的緣。或者因為智資糧也是福資糧性質,所以說"由福德積集而來"。 "普通象群"即(相應部注)

2.22) giricaranadicaravanacarādippabhedā gocariyakālāvakanāmā sabbāpi balena pākatikā hatthijāti. Dasannaṃ purisānanti thāmamajjhimānaṃ dasannaṃ purisānaṃ. Ekassa tathāgatassa kāyabalanti ānetvā sambandho. Ekassāti ca tathā heṭṭhā kathāyaṃ āgatattā desanāsotena vuttaṃ. Nārāyanasaṅghātabalanti ettha nārā vuccanti rasmiyo. Tā bahū nānāvidhā ito uppajjantīti nārāyanaṃ, vajiraṃ, tasmā nārāyanasaṅghātabalanti vajirasaṅghātabalanti attho. Ñāṇabalaṃ pana pāḷiyaṃ āgatameva, na kāyabalaṃ viya aṭṭhakathāruḷhamevāti adhippāyo.

Saṃyuttake (saṃ. ni. 2.33) āgatāni tesattati ñāṇāni, sattasattati ñāṇānīti vuttaṃ, tattha (vibha. mūlaṭī. 760) pana nidānavagge sattasattati āgatāni catucattārīsañca. Tesattati pana paṭisambhidāmagge (paṭi. ma. 1.1) sutamayādīni āgatāni dissanti, na saṃyuttake. Aññānipīti etena ñāṇavatthuvibhaṅge (vibha. 751 ādayo) ekakādivasena vuttāni, aññattha ca 『『pubbante ñāṇa』』ntiādinā (dha. sa. 1063) brahmajālādīsu ca 『『tayidaṃ tathāgato pajānāti 『imāni diṭṭhiṭṭhānāni evaṃ gahitānī』ti』』ādinā (dī. ni. 1.36) vuttāni anekāni ñāṇappabhedāni saṅgaṇhāti. Yāthāvappaṭivedhato sayañca akampiyaṃ puggalañca taṃsamaṅginaṃ neyyesu adhibalaṃ karotīti āha 『『akampiyaṭṭhena upatthambhanaṭṭhena cā』』ti.

Usabhassa idanti āsabhaṃ, seṭṭhaṭṭhānaṃ. Sabbaññutāpaṭijānanavasena abhimukhaṃ gacchanti, aṭṭha vā parisā upasaṅkamantīti āsabhā, pubbabuddhā. Idaṃ panāti buddhānaṃ ṭhānaṃ sabbaññutameva vadati. Tiṭṭhamānovāti avadantopi tiṭṭhamānova paṭijānāti nāmāti attho. Upagacchatīti anujānāti.

Aṭṭhasuparisāsūti 『『abhijānāmi kho panāhaṃ, sāriputta, anekasataṃ khattiyaparisaṃ…pe… tatra vata maṃ bhayaṃ vā sārajjaṃ vā okkamissatīti nimittametaṃ, sāriputta, na samanupassāmī』』ti (ma. ni. 1.151) vuttāsu aṭṭhasu parisāsu. Abhītanādaṃ nadatīti parato dassitañāṇayogena dasabalohanti abhītanādaṃ nadati.

Paṭivedhaniṭṭhattā arahattamaggañāṇaṃ paṭivedhoti 『『phalakkhaṇe uppannaṃ nāmā』』ti vuttaṃ. Tena paṭiladdhassapi desanāñāṇassa kiccanipphatti parassa avabujjhanamattena hotīti 『『aññāsikoṇḍaññassa sotāpattiphalakkhaṇe pavattaṃ nāmā』』ti vuttaṃ. Tato paraṃ pana yāva parinibbānā desanāñāṇapavatti tasseva pavattitassa dhammacakkassa ṭhānanti veditabbaṃ pavattitacakkassa cakkavattino cakkaratanassa ṭhānaṃ viya.

Tiṭṭhatīti vuttaṃ, kiṃ bhūmiyaṃ puriso viya, noti āha 『『tadāyattavuttitāyā』』ti. Ṭhānanti cettha attalābho dharamānatā ca, na gatinivattīti āha 『『uppajjati ceva pavattati cā』』ti. Yattha panetaṃ dasabalañāṇaṃ vitthāritaṃ, taṃ dassento 『『abhidhamme panā』』tiādimāha. Sesesupi eseva nayo.

Samādiyantīti samādānāni, tāni pana samādiyitvā katāni hontīti āha 『『samādiyitvā katāna』』nti. Kammameva vā kammasamādānanti etena samādānasaddassa apubbatthābhāvaṃ dasseti muttagatasadde gatasaddassa viya. Gatīti nirayādigatiyo. Upadhīti attabhāvo. Kāloti kammassa vipaccanārahakālo. Payogoti vipākuppattiyā paccayabhūtā kiriyā.

Agatigāmininti nibbānagāminiṃ. Vuttañhi 『『nibbānañcāhaṃ, sāriputta, pajānāmi nibbānagāminiñca paṭipada』』nti (ma. ni.

我來 助您直譯這段巴利文： 二.二二）山棲、河棲、林棲等差別,稱為放牧象、家象等一切普通象種。"十人"即中等力十人。"一如來身力"即引來連結。"一"也因如此前文已說而隨說法流說。"那羅延集力"中"那羅"說的是光線。因為從此生起多種種光線故為那羅延,即金剛,所以那羅延集力即金剛集力之意。但智力在經中已來,非如身力只在註釋中升起之意。 相應部(相應部2.33)所說七十三智,說七十七智,但彼中(分別論根本復注760)因緣品有七十七和四十四。七十三則在無礙解道(無礙解道1.1)聞所成等見到,不在相應部。"其他"以此攝受智事分別(分別論751等)以一法等方式所說,及他處以"前際智"等(法集論1063)及梵網等以"如來了知'此等見處如是執取'"等(長部1.36)所說諸多智差別。由如實通達而自無動搖及使具此之人于所引導處有勝力,故說"以無動搖義及支援義"。 "牛王所有"為牛王處,即最勝處。以宣稱一切知而面向前進,或八眾來近為牛王,即前佛。"此"即說諸佛處唯一切知。"住立"即不說時也是住立宣稱之意。"趣向"即允許。 "於八眾中"即"我憶念,舍利弗,數百剎帝利眾...在彼處,舍利弗,我不見恐懼或怯懦降臨之相"(中部1.151)所說八眾中。"作無畏吼"即以後所顯智結合十力者作無畏吼。 因通達究竟故阿羅漢道智為通達,說"于果剎那生起"。由此所得的說法智作用成就唯以他人瞭解而說"于阿若憍陳如證須陀洹果剎那轉起"。此後乃至涅槃的說法智轉起是已轉法輪的住立,應知如轉輪王已轉的輪寶住立。 說"住立",是否如人在地上?不是,故說"以彼為依轉起故"。此中"住立"為自得和存續,非趣向止息,故說"生起及轉起"。顯示此十力智廣說處說"于阿毗達摩"等。其餘亦同此理。 "受持"為受持,它們是受持后所作,故說"受持后所作"。或業即業受持,以此顯示受持字無新義,如"尿去"之"去"字。"趣"即地獄等趣。"依"即自體。"時"即業應成熟時。"加行"即成為果生起緣的行為。 "趣向"即趣向涅槃。因說"舍利弗,我了知涅槃及趣向涅槃之道"(中部;

1.153). Bahūsupi manussesu ekameva pāṇaṃ ghātentesu kāmaṃ sabbesampi cetanā tassevekassa jīvitindriyārammaṇā, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu (vibha. aṭṭha. 811) hi eko ādarena chandajāto karoti, eko 『『ehi tvampi karohī』』ti parehi nippīḷito karoti, eko samānacchando viya hutvā appaṭibāhamāno vicarati. Tesu eko teneva kammena niraye nibbattati, eko tiracchānayoniyaṃ, eko pettivisaye. Taṃ tathāgato āyūhanakkhaṇeyeva 『『iminā nīhārena āyūhitattā esa niraye nibbattissati, esa tiracchānayoniyaṃ, esa pettivisaye』』ti jānāti. Niraye nibbattamānampi 『『esa mahāniraye nibbattissati, esa ussadaniraye』』ti jānāti. Tiracchānayoniyaṃ nibbattamānampi 『『esa apādako bhavissati, esa dvipādako, esa catuppado, esa bahuppado』』ti jānāti. Pettivisaye nibbattamānampi 『『esa nijjhāmataṇhiko bhavissati, esa khuppipāsiko, esa paradattūpajīvī』』ti jānāti. Tesu ca kammesu 『『idaṃ kammaṃ paṭisandhiṃ ākaḍḍhissati, idaṃ aññena dinnāya paṭisandhiyā upadhivepakkaṃ bhavissatī』』ti jānāti.

Tathā sakalagāmavāsikesu ekato piṇḍapātaṃ dadamānesu kāmaṃ sabbesampi cetanā piṇḍapātārammaṇāva, taṃ pana kammaṃ tesaṃ nānākāraṃ. Tesu hi eko ādarena karotīti sabbaṃ purimasadisaṃ, tasmā tesu keci devaloke nibbattanti, keci manussaloke. Taṃ tathāgato āyūhanakkhaṇeyeva jānāti. 『『Iminā nīhārena āyūhitattā esa manussaloke nibbattissati, esa devaloke. Tatthāpi esa khattiyakule, esa brāhmaṇakule, esa vessakule, esa suddakule, esa paranimmitavasavattīsu, esa nimmānaratīsu, esa tusitesu, esa yāmesu, esa tāvatiṃsesu, esa cātumahārājikesu, esa bhummadevesū』』tiādinā tattha tattha hīnapaṇītasuvaṇṇadubbaṇṇaappaparivāramahāparivāratādibhedaṃ taṃ taṃ visesaṃ āyūhanakkhaṇeyeva jānāti.

Tathā vipassanaṃ paṭṭhapentesuyeva 『『iminā nīhārena esa kiñci sallakkhetuṃ na sakkhissati, esa mahābhūtamattameva vavatthapessati, esa rūpapariggaheyeva ṭhassati, esa arūpapariggaheyeva, esa nāmarūpapariggaheyeva, esa paccayapariggaheyeva, esa lakkhaṇārammaṇikavipassanāyameva, esa paṭhamaphaleyeva, esa dutiyaphaleyeva, esa tatiyaphaleyeva, esa arahattaṃ pāpuṇissatī』』ti jānāti. Kasiṇaparikammaṃ karontesupi 『『imassa parikammamattameva bhavissati, esa nimittaṃ uppādessati, esa appanaṃ eva pāpuṇissati, esa jhānaṃ pādakaṃ katvā vipassanaṃ paṭṭhapetvā arahattaṃ gaṇhissatī』』ti jānāti. Tenāha 『『imassa cetanā』』tiādi.

我來幫您直譯這段巴利文： 一.一五三）。雖然在許多人中殺一生命時,雖然一切人的思都以彼一命根為所緣,但彼業於他們有種種差別。在他們中(分別論注811)有一人以熱忱生欲而作,有一人被他人逼迫說"來,你也做"而作,有一人似同心而不阻止而行。在他們中有一人以彼業生於地獄,有一人生於畜生道,有一人生於餓鬼界。如來於造作剎那即知"由於以此方式造作故此人將生於地獄,此人[將生於]畜生道,此人[將生於]餓鬼界"。對於將生於地獄者也知"此人將生於大地獄,此人[將生於]小地獄"。對於將生於畜生道者也知"此人將成為無足者,此人[將成為]二足者,此人[將成為]四足者,此人[將成為]多足者"。對於將生於餓鬼界者也知"此人將成為燒渴者,此人[將成為]飢渴者,此人[將成為]依他施活者"。對於彼等諸業也知"此業將牽引結生,此業將於他已與[業]之結產生為自體異熟"。 如是當全村民一起佈施食時,雖然一切人的思都以食施為所緣,但彼業於他們有種種差別。在他們中有一人以熱忱而作,如前類推,因此他們有些生於天界,有些生於人界。如來於造作剎那即知。"由於以此方式造作故此人將生於人界,此人[將生於]天界。其中此人[將生於]剎帝利族,此人[將生於]婆羅門族,此人[將生於]吠舍族,此人[將生於]首陀族,此人[將生於]他化自在天,此人[將生於]化樂天,此人[將生於]兜率天,此人[將生於]夜摩天,此人[將生於]三十三天,此人[將生於]四大王天,此人[將生於]地居天"等,于彼彼處低劣殊勝、美色丑色、少眷屬大眷屬等差別,彼彼殊勝于造作剎那即知。 如是對於開始修觀者即知"以此方式此人將不能觀察任何[法],此人將僅確定大種,此人將住于把握色,此人將[住于]把握無色,此人將[住于]把握名色,此人將[住于]把握緣,此人將[住于]以相為所緣之觀,此人將[證]初果,此人將[證]第二果,此人將[證]第三果,此人將證得阿羅漢"。對於作遍預備業者也知"此人將僅有預備業,此人將生起相,此人將證得安止,此人將以禪為基礎建立觀后證得阿羅漢"。因此說"此人的思"等。

Kāmanato kāmetabbato kāmappaṭisaṃyuttato ca dhātu kāmadhātu. Ādi-saddena byāpādadhāturūpadhātuādīnaṃ saṅgaho. Vilakkhaṇatāyāti visadisasabhāvatāya. Khandhāyatanadhātulokanti anekadhātuṃ nānādhātuṃ khandhalokaṃ āyatanalokaṃ dhātulokaṃ yathābhūtaṃ pajānātīti yojanā. 『『Ayaṃ rūpakkhandho nāma…pe… ayaṃ viññāṇakkhandho nāma. Tesupi ekavidhena rūpakkhandho, ekādasavidhena rūpakkhandho. Ekavidhena vedanākkhandho, bahuvidhena vedanākkhandho. Ekavidhena saññākkhandho…pe… saṅkhārakkhandho…pe… viññāṇakkhandho, bahuvidhena viññāṇakkhandho』』ti evaṃ tāva khandhalokassa, 『『idaṃ cakkhāyatanaṃ nāma…pe… idaṃ dhammāyatanaṃ nāma. Tattha dasāyatanā kāmāvacarā, dve cātubhūmakā』』tiādinā āyatanalokassa, 『『ayaṃ cakkhudhātu nāma…pe… ayaṃ manoviññāṇadhātu nāma. Tattha soḷasa dhātuyo kāmāvacarā, dve cātubhūmakā』』tiādinā dhātulokassa anekasabhāvaṃ nānāsabhāvañca pajānāti. Na kevalaṃ upādinnasaṅkhāralokasseva, atha kho anupādinnakasaṅkhāralokassapi 『『imāya nāma dhātuyā ussannattā imassa rukkhassa khandho seto, imassa kāḷo, imassa maṭṭho, imassa sakaṇṭako, imassa bahalattaco, imassa tanuttaco, imassa pattaṃ vaṇṇasaṇṭhānādivasena evarūpaṃ, imassa pupphaṃ nīlaṃ pītaṃ lohitaṃ odātaṃ sugandhaṃ duggandhaṃ, imassa phalaṃ khuddakaṃ mahantaṃ dīghaṃ vaṭṭaṃ susaṇṭhānaṃ dussaṇṭhānaṃ maṭṭhaṃ pharusaṃ sugandhaṃ duggandhaṃ madhuraṃ tittakaṃ kaṭukaṃ ambilaṃ kasāvaṃ, imassa kaṇṭako tikhiṇo kuṇṭho ujuko kuṭilo tambo kāḷo odāto hotī』』tiādinā pajānāti. Sabbaññubuddhānaṃ eva hi etaṃ balaṃ, na aññesaṃ.

Nānādhimuttikatanti nānajjhāsayataṃ. Adhimutti nāma ajjhāsayadhātu ajjhāsayasabhāvo. So pana hīnapaṇītatāsāmaññena pāḷiyaṃ dvidhāva vuttopi hīnapaṇītādibhedena anekavidhoti āha 『『hīnādīhi adhimuttīhi nānādhimuttikabhāva』』nti. Tattha ye ye sattā yaṃyaṃadhimuttikā, te te taṃtadadhimuttike eva sevanti bhajanti payirupāsanti dhātusabhāgato. Yathā gūthādīnaṃ dhātūnaṃ sabhāvo eso, yaṃ gūthādīhi eva saṃsandanti samenti, evaṃ hīnajjhāsayā dussīlādīheva saṃsandanti samenti, sampannasīlādayo ca sampannasīlādīheva. Taṃ nesaṃ nānādhimuttikataṃ bhagavā yathābhūtaṃ pajānātīti.

我來 助您直譯這段巴利文： 由被欲求、應被欲求及與欲相應故,界為欲界。以"等"字攝受瞋界、色界等。"差異性"即不同自性。"蘊處界世間"即如實了知多界、種種界、蘊世間、處世間、界世間為其連結。"此名色蘊...此名識蘊。其中色蘊一種,色蘊十一種。受蘊一種,受蘊多種。想蘊...行蘊...識蘊一種,識蘊多種",如是先是蘊世間,"此名眼處...此名法處。其中十處是欲界,二處是四地"等處世間,"此名眼界...此名意識界。其中十六界是欲界,二界是四地"等界世間,了知多種自性、種種自性。不僅是有執取行世間,而且無執取行世間也"由於某界增盛故此樹幹白,此黑,此平滑,此有刺,此粗皮,此薄皮,此葉以色形狀等如是,此花青黃赤白香臭,此果小大長圓好形不好形平滑粗糙香臭甜苦辛酸澀,此刺利鈍直曲銅黑白"等而了知。因為這是一切知佛的力,非其他[人]的。 "種種勝解"即種種意樂。勝解名為意樂界、意樂自性。雖然它在經中以劣勝同性只說為二種,但以劣勝等差別而有多種,故說"以劣等勝解為種種勝解性"。其中若若眾生有何何勝解,彼彼由界同性只親近、親昵、恭敬彼彼勝解者。如糞等界的自性是隻與糞等和合一致,如是劣意樂者只與破戒等和合一致,具足戒等者只與具足戒等[和合一致]。世尊如實了知他們的彼種種勝解性。

Vuddhiṃhāniñcāti paccayavisesena sāmatthiyato adhikataṃ anadhikatañca. Indriyaparopariyattañāṇaniddese (vibha. 814; paṭi. ma. 113) 『『āsayaṃ jānāti, anusayaṃ jānātī』』ti āsayādijānanaṃ kasmā niddiṭṭhanti? Āsayajānanādinā yehi indriyehi paroparehi sattā kalyāṇapāpāsayādikā honti, tesaṃ jānanassa vibhāvanato. Evañca katvā indriyaparopariyattaāsayānusayañāṇānaṃ visuṃ asādhāraṇatā, indriyaparopariyattanānādhimuttikatāñāṇānaṃ visuṃ balavatā ca siddhā hoti. Tattha āsayanti yattha sattā nivasanti, taṃ tesaṃ nivāsaṭṭhānaṃ, diṭṭhigataṃ vā yathābhūtañāṇaṃ vā āsayo, anusayo appahīnabhāvena thāmagato kileso. Taṃ pana bhagavā sattānaṃ āsayaṃ jānanto tesaṃ tesaṃ diṭṭhigatānaṃ vipassanāmaggañāṇānañca appavattikkhaṇepi jānāti. Vuttañhetaṃ –

『『Kāmaṃ sevantaṃyeva bhagavā jānāti – 『ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto』ti. Kāmaṃ sevantaṃyeva jānāti – 『ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto』ti. Nekkhammaṃ sevantaṃyeva jānāti. Byāpādaṃ, abyāpādaṃ, thinamiddhaṃ, ālokasaññaṃ sevantaṃyeva jānāti – 『ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto』』』ti (paṭi. ma. 1.113).

Paṭhamādīnaṃ catunnaṃ jhānānanti rūpāvacarānaṃ paṭhamādīnaṃ paccanīkajjhāpanaṭṭhena ārammaṇūpanijjhāpanaṭṭhena ca jhānānaṃ. Catukkanayena hetaṃ vuttaṃ. Aṭṭhannaṃ vimokkhānanti ettha paṭipāṭiyā satta appitappitakkhaṇe paccanīkadhammehi vimuccanato ārammaṇe ca adhimuccanato vimokkhā nāma. Aṭṭhamo pana sabbaso saññāvedayitehi vimuttattā apagamavimokkho nāma. Catukkanayapañcakanayesu paṭhamajjhānasamādhi savitakkasavicāro nāma. Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. Nayadvayepi upari tīsu jhānesu samādhi avitakkaavicāro. Samāpattīsu paṭipāṭiyā aṭṭhannaṃ samādhītipi nāmaṃ, samāpattītipi cittekaggatāsabbhāvato, nirodhasamāpattiyā tadabhāvato na samādhīti nāmaṃ. Hānabhāgiyadhammanti appaguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ kāmādianupakkhandanaṃ . Visesabhāgiyadhammanti paguṇehi paṭhamajjhānādīhi vuṭṭhitassa saññāmanasikārānaṃ dutiyajjhānādipakkhandanaṃ. Iti saññāmanasikārānaṃ kāmādidutiyajjhānādipakkhandanāni hānabhāgiyavisesabhāgiyā dhammāti dassitāni. Tehi pana jhānānaṃ taṃsabhāvatā ca dhammasaddena vuttā. Tasmāti vuttamevatthaṃ hetubhāvena paccāmasati. Vodānanti paguṇatāsaṅkhātaṃ vodānaṃ. Tañhi paṭhamajjhānādīhi vuṭṭhahitvā dutiyajjhānādiadhigamassa paccayattā 『『vuṭṭhāna』』nti vuttaṃ. Keci pana 『『nirodhato phalasamāpattiyā vuṭṭhānanti pāḷi natthī』』ti vadanti. Te 『『nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ phalasamāpattiyā anantarapaccayena paccayo』』ti imāya pāḷiyā (paṭṭhā. 1.

我來幫您直譯這段巴利文： "增減"即由緣的特殊性而有能力的超勝與非超勝。在根上下智解釋(分別論814;無礙解道113)中"知意樂,知隨眠"等,為何說明知意樂等?因闡明由知意樂等,眾生以何根上下而成為善惡意樂等。如是作已,根上下與意樂隨眠智的各別不共,根上下與種種勝解智的各別力性成就。其中"意樂"即眾生所住處,是他們的住處,或見處或如實智是意樂,隨眠是以未斷狀態而有力的煩惱。世尊知眾生意樂時,即使在諸見處及觀道智不轉起時也知。因為這樣說： "世尊知正從事欲者:'此人重欲、欲意樂、欲勝解'。知正從事欲者:'此人重出離、出離意樂、出離勝解'。知正從事出離。知正從事瞋、無瞋、昏沉睡眠、光明想者:'此人重昏沉睡眠、昏沉睡眠意樂、昏沉睡眠勝解'"(無礙解道1.113)。 "初等四禪"即色界初等禪,以燒盡對治之義及以所緣專注之義。這是依四法說。"八解脫"中依次七種因在安止安止剎那從對治法解脫及於所緣勝解故名解脫。第八則因完全從想受解脫故名離去解脫。在四法五法中,初禪定名有尋有伺。五法中第二禪定無尋唯伺。兩種方法中上三禪定無尋無伺。諸等至依次八定也名為定,也名等至,因一境性存在,滅盡定因彼不存在故非定之名。"退分法"即從未熟練初禪等出定者的想作意趣入欲等。"勝分法"即從熟練初禪等出定者的想作意趣入第二禪等。如是顯示想作意趣入欲等及第二禪等為退分勝分法。而由此等禪的彼自性以法字說。"所以"重提已說之義作為因。"清凈"即稱為熟練的清凈。因為從初禪等出定是證得第二禪等的緣故說"出"。有些說"沒有'從滅定出定至果等至'的經文"。他們應以"從滅定出定者,非想非非想處是果等至的無間緣"此經文(發趣論1.

1.417) paṭisedhetabbā. Yo samāpattilābhī samāno eva 『『na lābhīmhī』』ti, kammaṭṭhānaṃ samānaṃ eva 『『na kammaṭṭhāna』』nti saññī hoti, so sampattiṃyeva samānaṃ 『『vipattī』』ti paccetīti veditabbo.

Na tathā daṭṭhabbanti yathā paravādinā vuttaṃ, tathā na daṭṭhabbaṃ. Sakasakakiccameva jānātīti ṭhānāṭṭhānajānanādisakasakameva kiccaṃ kātuṃ jānāti, yathāsakameva visayaṃ paṭivijjhatīti attho. Tampīti tehi dasabalañāṇehi jānitabbampi. Kammavipākantaramevāti kammantarassa vipākantarameva jānāti. Cetanācetanāsampayuttadhamme nirayādinibbānagāminippaṭipadābhūte kammanti gahetvā āha 『『kammaparicchedamevā』』ti. Dhātunānattañca dhātunānattakāraṇañca dhātunānattakāraṇanti ekadesasarūpekaseso daṭṭhabbo. Tañhi ñāṇaṃ tadubhayampi jānāti. 『『Imāya nāma dhātuyā ussannattā』』tiādinā (vibha. aṭṭha. 812) tathā ceva saṃvaṇṇitaṃ. Saccaparicchedamevāti pariññābhisamayādivasena saccānaṃ paricchinnameva. Appetuṃ na sakkoti aṭṭhamanavamabalāni viya taṃsadisaṃ, iddhividhañāṇamiva vikubbituṃ. Etenassa balasadisatañca nivāreti. Jhānādiñāṇaṃ viya vā appetuṃ vikubbituñca. Yadipi hi jhānādipaccavekkhaṇañāṇaṃ sattamabalanti tassa savitakkasavicāratā vuttā, tathāpi jhānādīhi vinā paccavekkhaṇā natthīti jhānādisahagataṃ ñāṇaṃ tadantogadhaṃ katvā evaṃ vuttanti veditabbaṃ. Atha vā sabbaññutaññāṇaṃ jhānādikiccaṃ viya na sabbaṃ balakiccaṃ kātuṃ sakkotīti dassetuṃ 『『jhānaṃ hutvā appetuṃ, iddhi hutvā vikubbituñca na sakkotī』』ti vuttaṃ, na pana kassaci balassa jhānaiddhibhāvatoti daṭṭhabbaṃ.

Evaṃ kiccavisesavasenapi dasabalañāṇasabbaññutaññāṇavisesaṃ dassetvā idāni vitakkattikabhūmantaravasenapi taṃ dassetuṃ 『『apicā』』tiādi vuttaṃ. Paṭipāṭiyātiādito paṭṭhāya paṭipāṭiyā.

Anupadavaṇṇanaṃ ñatvā veditabbānīti sambandho. Kilesāvaraṇaṃ niyatamicchādiṭṭhi. Kilesāvaraṇassa abhāvo āsavakkhayañāṇādhigamassa ṭhānaṃ, tabbhāvo aṭṭhānaṃ. Anadhigamassa pana tadubhayampi yathākkamaṃ aṭṭhānaṃ ṭhānañcāti tattha kāraṇaṃ dassento 『『lokiya…pe… dassanato cā』』ti āha. Tattha lokiyasammādiṭṭhiyā ṭhiti āsavakkhayādhigamassa ṭhānaṃ kilesāvaraṇābhāvassa kāraṇattā. Sā hi tasmiṃ sati na hoti, asati ca hoti. Etena tassā aṭṭhitiyā tassa aṭṭhānatā vuttā eva. Nesaṃ veneyyasattānaṃ. Dhātuvemattadassanatoti kāmadhātuādīnaṃ pavattibhedadassanato, yadaggena dhātuvemattaṃ jānāti, tadaggena cariyādivisesampi jānāti. Dhātuvemattadassanatoti vā dhammadhātuvemattadassanato. Sabbāpi hi cariyā dhammadhātupariyāpannā evāti. Payogaṃ anādiyitvāpi santatimahāmattādīnaṃ viya. Dibbacakkhānubhāvato pattabbenāti ettha dibbacakkhunā parassa hadayavatthusannissayalohitavaṇṇadassanamukhena tadā pavattamānacittajānanatthaṃ parikammakaraṇaṃ nāma sāvakānaṃ, tañca kho ādikammikānaṃ, yato dibbacakkhuānubhāvato cetopariyañāṇassa pattabbatā siyā. Buddhānaṃ pana yadipi āsavakkhayañāṇādhigamato pageva dibbacakkhuñāṇādhigamo, tathāpi tathāparikammakaraṇaṃ natthi vijjāttayasiddhiyā sijjhanato. Sesābhiññāttaye cetopariyañāṇaṃ dibbacakkhuñāṇādhigamena pattanti ca vattabbataṃ labhatīti tathā vuttanti daṭṭhabbaṃ.

Sīhanādasuttavaṇṇanā niṭṭhitā.

2-

我來 助您直譯這段巴利文： 一.四一七）應予否定。應知若有等至獲得者卻"我非獲得者",有業處卻"非業處"想者,他將現前現有成就為"失敗"。 "不應如是見"即不應如他論者所說那樣見。"只知各自作用"即知處非處等知只作各自作用,只通達如自所行處之意。"那也"即由彼等十力智所應知也。"只是業異熟"即只知業差別的異熟差別。取思及與思相應法為趣向地獄等涅槃之道的業而說"只是業差別"。"界差別及界差別因為界差別因"應見為部分同形一省略。因為彼智知道兩者。以"由於某界增盛"等(分別論注812)如是註釋。"只是諦差別"即以遍知現觀等方式所差別的諸諦。不能安止如第八第九力那樣相似,不能如神通智那樣變化。以此否定它的力相似性。或如禪等智不能安止變化。雖然說禪等觀察智為第七力而說它有尋有伺,但無離禪等的觀察,應知說此是攝入禪等俱生智而如是說。或者說"不能成為禪而安止,成為神通而變化"是顯示一切知智不能如禪等作用那樣作一切力作用,不應見為任何力的禪神通性。 如是以作用差別也顯示十力智與一切知智的差別后,現在為以尋三法及界差別也顯示彼而說"又"等。"依次"即從開始依次。 "了知逐詞解釋而應知"為連結。煩惱障是決定邪見等。煩惱障之無為漏盡智證得之處,其有為非處。而不證得則兩者如次為非處處,顯示其中原因說"由世間...見故"。其中世間正見的住立為漏盡證得之處,因為是煩惱障無之因。因為煩惱障有時它不有,無時它有。以此說了它的非住立為彼非處。"彼等"被教化的眾生。"由見界差別"即由見欲界等轉起差別,以知界差別為最上故也知行等差別。或"由見界差別"即由見法界差別。因為一切行都攝屬法界。雖不取行相而如相續大臣等。"由天眼威力所得"在此天眼由見他人心所依處血色門而彼時知轉起心為聲聞的準備作業,而且是初學者的,由此由天眼威力應得心差智。但諸佛雖在漏盡智證得之前已證得天眼智,然而無如是準備作業因明三成就而成就。餘三神通中心差智由天眼智證得而得應說性,應見為如是說。 獅子吼經註釋完畢。 二.

1. Adhivuttipadasuttādivaṇṇanā

22-24. Dutiye adhivacanapadānanti paññattipadānaṃ. Dāsādīsu sirivaḍḍhakādisaddā viya vacanamattameva adhikāraṃ katvā pavattiyā adhivacanaṃ paññatti. Atha vā adhisaddo uparibhāge. Vuccatīti vacanaṃ, upari vacanaṃ adhivacanaṃ, upādābhūtarūpādīnaṃ upari paññapiyamānā upādāpaññattīti attho, tasmā paññattidīpakapadānīti attho daṭṭhabbo. Tassa padāni padaṭṭhānāni adhivacanapadāni. Tenāha 『『tesaṃ ye』』tiādi. Tesanti adhivacanānaṃ. Yeti khandhādayo. Adhivuttitāya adhivuttiyoti diṭṭhiyo vuccanti. Adhikañhi sabhāvadhammesu sassatādiṃ, pakatiādiṃ, drabyādiṃ, jīvādiṃ, kāyādiñca, abhūtaṃ atthaṃ ajjhāropetvā diṭṭhiyo pavattantīti. Tenāha 『『atha vā』』tiādi. Tatiyacatutthāni suviññeyyāni.

Adhivuttipadasuttādivaṇṇanā niṭṭhitā.

1. Kasiṇasuttavaṇṇanā

2. Pañcame sakalaṭṭhenāti nissesaṭṭhena. Anavasesapharaṇavasena cettha sakalaṭṭho veditabbo, asubhanimittādīsu viya ekadese aṭṭhatvā anavasesato gahetabbaṭṭhenāti attho. Tadārammaṇānaṃ dhammānanti taṃ kasiṇaṃ ārabbha pavattanakadhammānaṃ. Khettaṭṭhenāti uppattiṭṭhānaṭṭhena. Adhiṭṭhānaṭṭhenāti pavattiṭṭhānabhāvena. Yathā khettaṃ sassānaṃ uppattiṭṭhānaṃ vaḍḍhanaṭṭhānañca, evameva taṃ ta jhānaṃ sampayuttadhammānanti. Yogino vā sukhavisesānaṃ kāraṇabhāvena. Paricchinditvāti idaṃ 『『uddhaṃ adho tiriya』』nti etthāpi yojetabbaṃ. Paricchinditvā eva hi sabbattha kasiṇaṃ vaḍḍhetabbaṃ. Tena tena vā kāraṇenāti tena tena upariādīsu kasiṇavaḍḍhanakāraṇena. Yathā kinti āha 『『ālokamiva rūpadassanakāmo』』ti. Yathā dibbacakkhunā uddhaṃ ce rūpaṃ daṭṭhukāmo, uddhaṃ ālokaṃ pasāreti. Adho ce, adho. Samantato ce rūpaṃ daṭṭhukāmo, samantato ālokaṃ pasāreti, evaṃ sabbakasiṇanti attho. Ekassāti pathavīkasiṇādīsu ekekassa. Aññabhāvānupagamanatthanti aññakasiṇabhāvānupagamanadīpanatthaṃ, aññassa vā kasiṇabhāvānupagamanadīpanatthaṃ. Na hi aññena pasāritakasiṇaṃ tato aññena pasāritakasiṇabhāvaṃ upagacchati, evampi nesaṃ aññakasiṇasambhedābhāvo veditabbo. Na aññaṃ pathavīādi. Na hi udakena ṭhitaṭṭhāne sasambhārapathavī atthi. Aññakasiṇasambhedoti āpokasiṇādinā saṅkaro. Sabbatthāti sabbesu sesakasiṇesu.

Ekadese aṭṭhatvā anavasesapharaṇaṃ pamāṇassa aggahaṇato appamāṇaṃ. Teneva hi nesaṃ kasiṇasamaññā. Tathā cāha 『『tañhī』』tiādi. Tattha cetasā pharantoti bhāvanācittena ārammaṇaṃ karonto. Bhāvanācittañhi kasiṇaṃ parittaṃ vā vipulaṃ vā sakalameva manasi karoti, na ekadesaṃ. Kasiṇugghāṭimākāse pavattaviññāṇaṃ pharaṇaappamāṇavasena viññāṇakasiṇanti vuttaṃ. Tathā hi taṃ viññāṇanti vuccati. Kasiṇavasenāti ugghāṭitakasiṇavasena kasiṇugghāṭimākāse uddhaṃadhotiriyatā veditabbā. Yattakañhi ṭhānaṃ kasiṇaṃ pasāritaṃ, tattakaṃ ākāsabhāvanāvasena ākāsaṃ hotīti. Evaṃ yattakaṃ ṭhānaṃ ākāsaṃ hutvā upaṭṭhitaṃ, tattakaṃ sakalameva pharitvā viññāṇassa pavattanato āgamanavasena viññāṇakasiṇepi uddhaṃadhotiriyatā vuttāti āha 『『kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā』』ti.

Kasiṇasuttavaṇṇanā niṭṭhitā.

1. Kāḷīsuttavaṇṇanā

我來 助您直譯這段巴利文： 二四. 勝解經等註釋 二二-二四. 第二"增語句"即施設句。如奴等中的吉祥增等音只以語言為增上而轉起的增語即施設。或者"增"字在上分。所說為語,上語為增語,對所依色等之上而施設的所依施設之義,因此應見義為顯示施設的句。它的句基礎為增語句。故說"彼等之所"等。"彼等"即增語。"所"即蘊等。由勝解性稱為勝解即見。因為諸見增上地在自性法中以常等、原質等、實體等、命等、身等,增益非有義而轉起。故說"或者"等。第三第四易知。 勝解經等註釋完畢。 五. 遍處經註釋 二五. 第五"以完全義"即無餘義。此中應以無餘遍滿方式了知完全義,即如不住于不凈相等一部分而應無餘取之義。"彼所緣諸法"即緣彼遍處而轉起諸法。"以田義"即以生起處義。"以住立義"即以轉起處性。如田是穀物的生起處和增長處,如是它是彼禪與相應法的。或者對瑜伽者是特勝樂的因性。"劃定"此也應連結于"上下橫"。因為應只在劃定後於一切處增大遍處。"由彼彼因"即由彼彼上等處增大遍處之因。"如何"說"如欲見色者之光明"。如欲以天眼見上方色者,上方放光。欲下方者,下方。欲周遍見色者,周遍放光,如是一切遍處之義。"一"即地遍等中每一。"為不趣入他性"即為顯示不趣入他遍處性,或為顯示不趣入其他的遍處性。因為由某者放的遍處不趣入由彼以外者放的遍處性,如是應知彼等無他遍處雜染。無他地等。因為在水住處無具資具地。"他遍處雜染"即與水遍等混雜。"一切處"即一切余遍處。 不住一部分而無餘遍滿,因不取量故無量。因此彼等有遍處之名。如是說"因為彼"等。其中"以心遍滿"即以修習心作所緣。因為修習心只作意整個遍處,或小或大,非一部分。說遍除遍處虛空中轉起的識以遍滿無量方式為識遍處。如是說它為識。"以遍處"應由除遍處方式了知遍除遍處虛空的上下橫。因為遍處所放之處,由虛空修習方式成為虛空。如是虛空所住之處,因遍滿整個而識轉起,故由所來方式說識遍處中上下橫,故說"應由遍除遍處虛空方式了知其中轉起識的上下橫"。 遍處經註釋完畢。 六. 迦梨經註釋

1. Chaṭṭhe atthassa pattinti ekantato hitānuppattiṃ. Hadayassa santinti paramacittūpasamaṃ. Kilesasenanti kāmaguṇasaṅkhātaṃ paṭhamaṃ kilesasenaṃ. Sā hi kilesasenā accharāsaṅghātasabhāvāpi paṭipatthayamānā piyāyitabbaicchitabbarūpasabhāvato piyarūpasātarūpā nāma attano kiccavasena. Ahaṃ ekova jhāyantoti ahaṃ gaṇasaṅgaṇikāya kilesasaṅgaṇikāya ca abhāvato eko asahāyo lakkhaṇūpanijjhānena jhāyanto. Anubujjhinti anukkamena maggapaṭipāṭiyā bujjhiṃ paṭivijjhiṃ. Idaṃ vuttaṃ hoti – piyarūpaṃ sātarūpaṃ senaṃ jinitvā ahaṃ ekova jhāyanto 『『atthassa pattiṃ hadayassa santi』』nti saṅkhaṃ gataṃ arahattasukhaṃ paṭivijjhiṃ, tasmā janena mittasanthavaṃ na karomi, teneva ca me kāraṇena kenaci saddhiṃ sakkhī na sampajjatīti. Atthābhinibbattesunti itisaddalopenāyaṃ niddesoti āha 『『atthoti gahetvā』』ti.

Kāḷīsuttavaṇṇanā niṭṭhitā.

1. Paṭhamamahāpañhasuttavaṇṇanā

2. Sattame vuccethāti vucceyya. Dutiyapadepīti 『『anusāsaniyā vā anusāsani』』nti evaṃ dutiyavākyepi. Te kira bhikkhū. Na ceva sampāyissantīti na ceva sammadeva pakārehi gahessanti ñāpessanti. Tenāha 『『sampādetvā kathetuṃ na sakkhissantī』』ti. Yasmā avisaye pañhaṃ pucchitā honti, tasmā vighātaṃ āpajjissantīti yojanā. Aññathā ārādhanaṃ nāma natthīti iminā sapaccayanāmarūpānaṃ yāthāvato avabodho eva ito bāhirakānaṃ natthi, kuto pavedanāti dasseti. Ārādhananti yāthāvapavedanena cittassa paritosanaṃ.

Eko pañhoti eko pañhamaggo, ekaṃ pañhagavesananti attho. Eko uddesoti ekaṃ uddisanaṃ atthassa saṃkhittavacanaṃ. Veyyākaraṇanti niddisanaṃ atthassa vivaritvā kathanaṃ. Hetunāti 『『antavantato anaccantikato tāvakālikato niccappaṭikkhepato』』ti evamādinā nayena yathā ime saṅkhārā etarahi, evaṃ atīte anāgate ca aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammāti atītānāgatesu nayena.

Sabbe sattāti anavasesā sattā. Te pana bhavabhedato saṅkhepeneva bhinditvā dassento 『『kāmabhavādīsū』』tiādimāha . Byadhikaraṇānampi bāhiratthasamāso hoti yathā 『『urasilomo』』ti āha 『『āhārato ṭhiti etesanti āhāraṭṭhitikā』』ti. Tiṭṭhati etenāti vā ṭhiti, āhāro ṭhiti etesanti āhāraṭṭhitikāti evaṃ vā ettha samāsaviggaho daṭṭhabbo. Āhāraṭṭhitikāti paccayaṭṭhitikā, paccayāyattavuttikāti attho. Paccayattho hettha āhārasaddo 『『ayamāhāro anuppannassa vā kāmacchandassa uppādāyā』』tiādīsu (saṃ. ni. 4.232) viya. Evañhi 『『sabbe sattā』』ti iminā asaññasattā pariggahitā honti. Sā panāyaṃ āhāraṭṭhitikatā nippariyāyato saṅkhāradhammo. Tenāhu aṭṭhakathācariyā 『『āhāraṭṭhitikāti āgataṭṭhāne saṅkhāraloko veditabbo』』ti (pārā. aṭṭha. 1.1 verañjakaṇḍavaṇṇanā; visuddhi.

我來幫您直譯這段巴利文： 六. 迦梨經註釋 二六. 第六"義之獲得"即無疑獲得利益。"心之寂靜"即最勝心之止息。"煩惱軍"即稱為欲界系的第一煩惱軍。彼煩惱軍雖有群眾集聚性質,但以希望可愛可意之形相,因自身作用而為可愛悅意形相。"我獨禪定"即我由於無群眾集聚、無煩惱集聚,獨自無伴而以特相作觀察禪定。"漸次證悟"即依次道次第地我證入、通達。此意謂：擊敗可愛悅意的軍隊后,我獨自禪定而獲得"義之獲得、心之寂靜"的境界,達到阿羅漢樂,因此我不與人結交友誼,以此因緣亦無與任何人共同作證。"于義成就"即省略"如是"一詞而作說明,故說"義取"等。 迦梨經註釋完畢。 七. 第一大問經註釋 二七. 第七"被說"即應被說。"第二句中"即如"教誨或教誨"這樣的第二語句中。彼等比丘們。"不將獲得"即不能以正確方式領受、了知。故說"不能準備而說"。因為在非境界中提問,所以將遭受沮喪,此為安排。否則沒有成就可言,以此顯示在此之外的外人對於名色如實了知是不存在的,何況能宣說。成就即以如實宣說而使心滿足。 "一問"即一道問,一個問題的探求之義。"一教示"即一個教示,義的簡略語。"解釋"即宣說義的詳細闡明。"以因"即如"從有限、非究竟、暫時、非永恒否定"等方式,如今這些行法,如是在過去未來亦無常、有為、緣生、壞滅、離染。 "一切眾生"即無餘眾生。顯示彼等由有的差別略說分別時說"欲有等"等。即使對複合詞外部意義也有合成,如"胸毛"。說"以食住"等。食住即依賴住,依食而立。此處複合詞解釋可以這樣理解。"食住"即依賴住,依賴資助而存活之義。此處"食"字意義如"未生欲界貪慾而生起"等處。如是以"一切眾生"而包攝無想有情。此食住性無疑即行法。故註疏師說"食住者,應知為來到處之行世間"。

1.136). Yadi evaṃ 『『sabbe sattā』』ti idaṃ kathanti? Puggalādhiṭṭhānadesanāti nāyaṃ doso. Tenevāha – 『『ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṃ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Katamasmiṃ ekadhamme? Sabbe sattā āhāraṭṭhitikā』』ti. Yvāyaṃ puggalādhiṭṭhānāya kathāya sabbesaṃ saṅkhārānaṃ paccayāyattavuttitāya āhārapariyāyena sāmaññato paccayadhammo vutto, ayaṃ āhāro nāma eko dhammo.

Codako vuttampi atthaṃ yāthāvato appaṭivijjhamāno neyyatthaṃ suttapadaṃ nītatthato dahanto 『『sabbe sattā』』ti vacanamatte ṭhatvā 『『nanu cā』』tiādinā codeti. Ācariyo aviparītaṃ tattha yathādhippetamatthaṃ pavedento 『『na virujjhatī』』ti vatvā 『『tesañhi jhānaṃ āhāro hotī』』ti āha. Jhānanti ekavokārabhavāvahaṃ saññāya virajjanavasena pavattarūpāvacaracatutthajjhānaṃ. Pāḷiyaṃ pana 『『anāhārā』』ti vacanaṃ asaññabhave catunnaṃ āhārānaṃ abhāvaṃ sandhāya vuttaṃ, na paccayāhārassa abhāvato. Evaṃ santepīti idaṃ sāsane yesu dhammesu visesato āhārasaddo niruḷho, 『『āhāraṭṭhitikā』』ti ettha yadi teyeva gayhanti, abyāpitadosamāpanno. Atha sabbopi paccayadhammo āhāroti adhippeto, imāya āhārapāḷiyā virodho āpannoti dassetuṃ āraddhaṃ. 『『Na virujjhatī』』ti yenādhippāyena vuttaṃ, taṃ vivaranto 『『etasmiñhi sutte』』tiādimāha. Kabaḷīkārāhārādīnaṃ ojaṭṭhamakarūpāharaṇādi nippariyāyena āhārabhāvo. Yathā hi kabaḷīkārāhāro ojaṭṭhamakarūpāharaṇena rūpakāyaṃ upatthambhenti, evaṃ phassādayo vedanādiāharaṇena nāmakāyaṃ upatthambheti, tasmā satipi janakabhāve upatthambhakabhāvo ojādīsu sātisayo labbhamāno mukhyo āhāraṭṭhoti te eva nippariyāyena āhāralakkhaṇā dhammā vuttā.

Idhāti imasmiṃ sutte pariyāyena paccayo āhāroti vutto, sabbo paccayadhammo attano phalaṃ āharatīti imaṃ pariyāyaṃ labhatīti. Tenāha 『『sabbadhammānañhī』』tiādi. Tattha sabbadhammānanti sabbesaṃ saṅkhatadhammānaṃ. Idāni yathāvuttamatthaṃ suttena samatthetuṃ 『『tenevāhā』』tiādi vuttaṃ. Ayanti paccayāhāro. Nippariyāyāhāropi gahitova hotīti yāvatā sopi paccayabhāveneva janako upatthambhako ca hutvā taṃ taṃ phalaṃ āharatīti vattabbataṃ labhatīti.

Tatthāti pariyāyāhāro, nippariyāyāhāroti dvīsu āhāresu asaññabhave yadipi nippariyāyāhāro na labbhati, pariyāyāhāro pana labbhateva. Idāni tamevatthaṃ vitthārato dassetuṃ 『『anuppanne hi buddhe』』tiādi vuttaṃ. Uppanne buddhe titthakaramatanissitānaṃ jhānabhāvanāya asijjhanato 『『anuppanne buddhe』』ti vuttaṃ. Sāsanikā tādisaṃ jhānaṃ na nibbattentīti 『『titthāyatane pabbajitā』』ti vuttaṃ. Titthiyā hi upapattivisese vimuttisaññino saññāvirāgāvirāgesu ādīnavānisaṃsadassinova hutvā asaññasamāpattiṃ nibbattetvā akkhaṇabhūmiyaṃ uppajjanti, na sāsanikā. Vāyokasiṇe parikkammaṃ katvāti vāyokasiṇe paṭhamādīni tīṇi jhānāni nibbattetvā tatiyajjhāne ciṇṇavasī hutvā tato vuṭṭhāya catutthajjhānādhigamāya parikammaṃ katvā. Tenevāha 『『catutthajjhānaṃ nibbattetvā』』ti.

Kasmā (dī. ni. ṭī. 1.68-73; dī. ni. abhi. ṭī.

我來幫您直譯這段巴利文： 一.一三六）。如果這樣，為何說"一切眾生"？是依人施設而說，故無此過。因此說："諸比丘，比丘於一法正厭離、正離貪、正解脫、正見邊際、正證得義，于現法中即作苦盡。於何一法？一切眾生依食而住。"此依人施設而說一切行依緣而住，由食的方便以共相說緣法，此名為食之一法。 質問者不能如實通達所說之義，執取應解釋之經文爲了義，停留在"一切眾生"之語上，以"難道不"等而質問。阿阇梨宣說其中無倒如所意之義，說"不相違"后說"因為彼等以禪為食"。"禪"即一蘊有生起，由離想而轉起的色界第四禪。但在經中說"無食"是就無想有中無四食而說，非緣食之無。"如是時"，此是在聖教中特別安立食字的諸法，如果在"依食而住"中只取彼等，則犯無遍滿過。若一切緣法都意為食，則與此食經相違，為顯示此而開始。"不相違"，解說此所說意趣時說"因為在此經"等。段食等的滋養等八法之攝取為無間接的食性。如段食以滋養等八法之攝取而資助色身，如是觸等以受等之攝取而資助名身，因此雖有能生性，但資助性在滋養等特別可得，故說彼等為第一義食相的諸法。 "此處"即在此經中方便說緣為食，一切緣法得此方便：攝取自果為食。故說"因為一切法"等。其中"一切法"即一切有為法。現在為以經證成如所說義而說"因此說"等。"此"即緣食。無間接食也被攝取，因為它也以緣性而為能生、資助者，而得說攝取彼彼果。 "其中"即在方便食、無間接食二食中，無想有中雖無間接食不可得，但方便食可得。現在為廣說此義而說"未生佛時"等。由於佛已出現時外道所依止的禪修不成就故說"未生佛時"。佛弟子不生如是禪故說"出家于外道處"。因為外道執著特殊投生為解脫想，只見離想、不離想的過患功德，生起無想定而生於非時地，非佛弟子。"于風遍作準備"即生起風遍初等三禪后，于第三禪得自在，從彼出定后為證得第四禪而作準備。因此說"生起第四禪"。 為何（長部註疏復注1.68-73，長部藏復注...

1.68-73) panettha vāyokasiṇeyeva parikammaṃ vuttanti? Vuccate, yatheva hi rūpapaṭibhāgabhūtesu kasiṇavisesesu rūpavibhāvanena rūpavirāgabhāvanāsaṅkhāto arūpasamāpattiviseso sacchikarīyati, evaṃ aparibyattaviggahatāya arūpapaṭibhāgabhūte kasiṇavisese arūpavibhāvanena arūpavirāgabhāvanā saṅkhāto rūpasamāpattiviseso adhigamīyatīti. Ettha ca 『『saññā rogo, saññā gaṇḍo』』tiādinā (ma. ni. 3.24), 『『dhi cittaṃ, dhi vatetaṃ citta』』ntiādinā ca nayena arūpappavattiyā ādīnavadassanena tadabhāve ca santapaṇītabhāvasanniṭṭhānena rūpasamāpattiyā abhisaṅkharaṇaṃ arūpavirāgabhāvanā. Rūpavirāgabhāvanā pana saddhiṃ upacārena arūpasamāpattiyo, tatthāpi visesena paṭhamāruppajjhānaṃ. Yadi evaṃ 『『paricchinnākāsakasiṇepī』』ti vattabbaṃ, tassāpi arūpapaṭibhāgatā labbhatīti? Icchitamevetaṃ, kesañci avacanaṃ panettha pubbācariyehi aggahitabhāvena. Yathā hi rūpavirāgabhāvanā virajjanīyadhammābhāvamattena parinipphannā, virajjanīyadhammaparibhāsabhūte ca visayavisese pātubhavati, evaṃ arūpavirāgabhāvanāpīti vuccamāne na koci virodho. Titthiyeheva pana tassā samāpattiyā paṭipajjitabbatāya tesañca visayapathe sūpanibandhanasseva tassa jhānassa paṭipattito diṭṭhivantehi pubbācariyehi catuttheyeva bhūtakasiṇe arūpavirāgabhāvanāparikammaṃ vuttanti daṭṭhabbaṃ. Kiñca vaṇṇakasiṇesu viya purimabhūtakasiṇattayepi vaṇṇappaṭicchāyāva paṇṇatti ārammaṇaṃ jhānassa lokavohārānurodheneva pavattito. Evañca katvā visuddhimagge (visuddhi.

我來幫您直譯這段巴利文： （長部註疏復注1.68-73）但此處為何唯說風遍作準備？ 答：正如在色相似相的各種遍處中，通過色的分別而生起離色想的無色定，同樣在未完全分解的遍處中，通過無色的分別而生起離色想的色定。 在此處，如"想為病，想為瘤"等，以及"呸心，呸此心"等方式，通過顯示無色生起的過患，並在無此（無色）時以確定寂靜殊勝性，而造作色定是無色離欲想。而無色離欲想與近行定俱，其中特別是初無色定。 若如是，是否可說"于限定虛空遍處"，彼亦得無色相似相？這確實是所希求的，但此前諸師未曾記載。正如離色想通過離應離法性而成就，並在應離法相的境界特相中顯現，無色離欲想亦復如是，說之時無有矛盾。 惟外道可修此定，而彼等境界繫縛，以見者前諸師視為唯于第四實色遍處作無色離欲想的準備。如同色遍處中，前三實色遍處亦唯依色影像為概念，以順世間言說而轉起。如是在清凈道中...

1.57) pathavīkasiṇassa ādāsacandamaṇḍalūpamavacanañca samatthitaṃ hoti, catutthaṃ pana bhūtakasiṇaṃ bhūtappaṭicchāyameva jhānassa gocarabhāvaṃ gacchatīti tassevaṃ arūpapaṭibhāgatā yuttāti vāyokasiṇeyeva parikammaṃ vuttanti veditabbaṃ.

Dhīti jigucchanatthe nipāto, tasmā dhi cittanti cittaṃ jigucchāmi. Dhi vatetaṃ cittanti etaṃ mama cittaṃ jigucchitaṃ vata hotu. Vatāti sambhāvane. Tena jigucchanaṃ sambhāvento vadati. Nāmāti ca sambhāvane eva. Tena cittassa abhāvaṃ sambhāveti. Cittassa bhāvābhāvesu ādīnavānisaṃse dassetuṃ 『『cittañhī』』tiādi vuttaṃ. Khantiṃ ruciṃ uppādetvāti cittassa abhāvo eva sādhu suṭṭhūti imaṃ diṭṭhinijjhānakkhantiṃ tattha ca abhiruciṃ uppādetvā. Tathā bhāvitassa jhānassa ṭhitibhāgiyabhāvappattiyā aparihīnajjhānā. Titthāyatane pabbajitasseva tathā jhānabhāvanā hotīti āha 『『manussaloke』』ti. Paṇihito ahosīti maraṇassa āsannakāle ṭhapito ahosi. Yadi ṭhānādinā ākārena nibbatteyya kammabalena, yāva bhedā tenevākārena tiṭṭheyyāti āha 『『tena iriyāpathenā』』tiādi. Evarūpānampīti evaṃ acetanānampi. Pi-saddena pageva sacetanānanti dasseti. Kathaṃ pana acetanānaṃ nesaṃ paccayāhārassa upakappananti codanaṃ sandhāya tattha nidassanaṃ dassento 『『yathā』』tiādimāha. Tena na kevalamāgamoyeva, ayamettha yuttīti dasseti. Tāva tiṭṭhantīti ukkaṃsato pañca mahākappasatāni tiṭṭhanti.

Ye uṭṭhānavīriyena divasaṃ vītināmetvā tassa nissandaphalamattaṃ kiñcideva labhitvā jīvikaṃ kappenti, te uṭṭhānaphalūpajīvino. Ye pana attano puññaphalameva upajīvanti, te puññaphalūpajīvino. Nerayikānaṃ pana neva uṭṭhānavīriyavasena jīvikakappanaṃ, puññaphalassa pana lesopi natthīti vuttaṃ 『『ye pana nerayikā…pe… jīvīti vuttā』』ti. Paṭisandhiviññāṇassa āharaṇena manosañcetanā āhāroti vuttā, na yassa kassaci phalassāti adhippāyena 『『kiṃ pañca āhārā atthī』』ti codeti. Ācariyo nippariyāyāhāre adhippete 『『siyā tava codanā avasarā, sā pana ettha anavasarā』』ti ca dassento 『『pañca, na pañcāti idaṃ na vattabba』』nti vatvā pariyāyāhārasseva panettha adhippetabhāvaṃ dassento 『『nanu paccayo āhāro』ti vuttameta』』nti āha. Tasmāti yassa kassaci paccayassa āhāroti icchitattā. Idāni vuttamevatthaṃ pāḷiyā samatthento 『『yaṃ sandhāyā』』tiādimāha.

Mukhyāhāravasenapi nerayikānaṃ āhāraṭṭhitikataṃ dassetuṃ 『『kabaḷīkārāhāraṃ…pe… sādhetī』』ti vuttaṃ. Yadi evaṃ nerayikā sukhappaṭisaṃvedinopi hontīti? Noti dassetuṃ 『『kheḷo hī』』tiādi vuttaṃ. Tayoti tayo arūpāhārā kabaḷīkārāhārassa abhāvato. Avasesānanti asaññasattehi avasesānaṃ kāmabhavādīsu nibbattasattānaṃ. Paccayāhāro hi sabbesaṃ sādhāraṇoti.

Paṭhamamahāpañhasuttavaṇṇanā niṭṭhitā.

8-9. Dutiyamahāpañhasuttādivaṇṇanā

28-

這是南傳上座部佛教典籍《相應部註釋書》(Saṃyutta Nikāya-aṭṭhakathā)的一部分。這些典籍對佛教經典的註釋非常重要,主要有以下幾點學術價值: 語言文獻價值:儲存了古代巴利語文獻,對研究古代印度語言學具有重要意義。 哲學思想價值:詳細闡述了佛教禪修、心理學和形而上學的理論,特別是關於: 禪定(jhāna)的詳細修習方法 心識(citta)的本質 食(āhāra)的四種類型及其作用 生存依賴性(āhāraṭṭhitika)的理論 註疏傳統價值:展現了古代佛教註疏家如何解釋經典,反映了佛教思想發展的歷史。 這段內容主要討論: 風遍處禪修的特殊性 無色界定的修習理論 眾生生存依賴食的理論 地獄眾生與食的關係 這些討論非常專業和深入,體現了古代印度佛教思想的精微與系統性。對研究南傳佛教思想史和修行實踐都有重要參考價值。

1. Aṭṭhame evaṃnāmaketi kajaṅgalāti evaṃ itthiliṅgavasena laddhanāmake majjhimappadesassa mariyādabhūte nagare. 『『Nigame』』tipi vadanti, 『『niculavane』』tipi vadanti. Niculaṃ nāma ekā rukkhajāti, 『『nīparukkho』』tipi vadanti. Tena sañchanno mahāvanasaṇḍo, tattha viharatīti attho. Hetunā nayenāti ca heṭṭhā vuttameva. Nanu ca 『『eso ceva tassa attho』』ti kasmā vuttaṃ. Bhagavatā hi cattārotiādipañhabyākaraṇā cattāro āhārā, pañcupādānakkhandhā, cha ajjhattikāni āyatanāni, satta viññāṇaṭṭhitiyo, aṭṭha lokadhammā dassitā. Bhikkhuniyā pana cattāro satipaṭṭhānā, pañcindriyāni, cha nissāraṇīyā dhātuyo, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti dassitadhammā aññoyevattho bhikkhuniyā dassitoti codanaṃ sandhāyāha 『『kiñcāpī』』tiādi. Navame natthi vattabbaṃ.

Dutiyamahāpañhasuttādivaṇṇanā niṭṭhitā.

1. Dutiyakosalasuttavaṇṇanā

2. Dasame uggantvā yujjhati etāyāti uyyodhikā, satthappahārehi yujjhitassetaṃ adhivacanaṃ. Uggantvā yujjhanaṃ vā uyyodhiko, satthappahāro. Tenāha 『『yuddhato nivatto』』ti. Upassutivasena yujjhitabbākāraṃ ñatvāti jetavane kira dattatthero dhanuggahatissattheroti dve mahallakattherā vihārapaccante paṇṇasālāya vasanti. Tesu dhanuggahatissatthero pacchimayāme pabujjhitvā uṭṭhāya nisinno dattattheraṃ āmantetvā 『『ayaṃ te mahodaro kosalo bhuttabhattameva pūtiṃ karoti, yuddhavicāraṇaṃ pana kiñci na jānāti, parājitotveva vadāpetī』』ti vatvā tena 『『kiṃ pana kātuṃ vaṭṭatī』』ti vutte – 『『bhante, yuddho nāma padumabyūho cakkabyūho sakaṭabyūhoti tayo byūhā honti, ajātasattuṃ gaṇhitukāmena asukasmiṃ nāma pabbatakucchismiṃ dvīsu pabbatabhittīsu manusse ṭhapetvā purato dubbalaṃ dassetvā pabbatantaraṃ paviṭṭhabhāvaṃ jānitvā paviṭṭhamaggaṃ rundhitvā purato ca pacchato ca ubhosu pabbatabhittīsu vaggitvā naditvā jālapakkhittamacchaṃ viya katvā sakkā gahetu』』nti. Tasmiṃ khaṇe 『『bhikkhūnaṃ kathāsallāpaṃ suṇāthā』』ti rañño pesitacarapurisā taṃ sutvā rañño ārocesuṃ. Taṃ sutvā rājā saṅgāmabheriṃ paharāpetvā gantvā sakaṭabyūhaṃ katvā ajātasattuṃ jīvaggāhaṃ gaṇhi. Tena vuttaṃ 『『upassutivase…pe... ajātasattuṃ gaṇhī』』ti.

Doṇapākanti doṇataṇḍulānaṃ pakkabhattaṃ. Doṇanti catunāḷikānametamadhivacanaṃ. Manujassāti sattassa. Tanukassāti tanukā appikā assa puggalassa, bhuttapaccayā visabhāgavedanā na honti. Saṇikanti mandaṃ mudukaṃ, aparissayamevāti attho. Jīratīti paribhuttāhāro paccati. Āyu pālayanti nirogo avedano jīvitaṃ rakkhanto. Atha vā saṇikaṃ jīratīti so bhojane mattaññū puggalo parimitāhāratāya saṇikaṃ cirena jīrati jaraṃ pāpuṇāti jīvitaṃ pālayanto.

Imaṃ ovādaṃ adāsīti ekasmiṃ kira (dha. pa. aṭṭha.

這段文獻是《相應部註釋書》(Saṃyutta Nikāya-aṭṭhakathā)的一部分，我來為您詳細翻譯： 二.29. 以"如是名"為"卡阇伽羅"，即在中印度境內一個以女性名稱命名的城市。有人說"集市"，有人說"尼古拉林"。尼古拉是一種樹木，也稱"尼帕樹"。被此樹所遮蔽的大林蔭地，在其中居住，此為其義。依其因緣，即如下所述。 難道不應說"這正是其義"嗎？佛陀曾示現四食等問題的答案，顯示四食、五取蘊、六內處、七識住、八世間法。而對比丘尼則顯示四念處、五根、六出離界、七覺支、八聖道，對比丘尼顯示的法另有所指。為迴應此質疑，故說"雖然"等。 三.30. 十中"出征戰鬥"，故稱"出征"，意指以武器攻擊而戰鬥。出征作戰即出征，武器攻擊。故說"從戰鬥中止"。依偶然機緣，知應戰之相，即在祇樹給孤獨園，據說有兩位長老大德在園子邊的茅房居住。其中提薩長老在後夜醒來坐起，對達達長老說："這位大腹便便的憍薩羅人只知吃飯作嘔，對戰爭籌劃一無所知，必將被擊敗。"當彼問"可做何事"時，長老回答："大德，戰爭有蓮花陣、輪轉陣、車軸陣三種陣型。欲擒拿阿阇世王，可在某山腹兩山壁間留人，在前方示弱，知敵已進入山間，切斷其進入道路，前後兩山壁上佈陣，如撒網捕魚般可獲。" 當時，國王派遣的探子聽到比丘們的談話，轉告國王。國王遂擊鼓起兵，前往佈下車軸陣，活捉阿阇世王。故說"依偶然機緣...擒獲阿阇世王"。 "多納釜"即多納升量的熟飯。"多納"指四納器。"人"即眾生。"細弱"即此人細弱，因食物不致產生異常感受。"緩慢"即溫和柔和，無憂慮之意。"衰老"即已食用的食物消化。"護命"即保持無病無痛的生命。或者"緩慢衰老"即此人節制飲食，適度進食，緩慢衰老，保護生命。 據說，他給予這個教誨（在某處...） 這段文字主要涉及： 地理和城市名稱解釋 佛教教義的不同闡釋 一個關於阿阇世王被擒獲的歷史軼事 飲食與養生的哲學思考 譯文保留了原文的學術和哲學深度，體現了南傳佛教註疏傳統對經典的細緻解讀。

2.203 pasenadikosalavatthu) samaye rājā taṇḍuladoṇassa odanaṃ tadupiyena sūpabyañjanena bhuñjati. So ekadivasaṃ bhuttapātarāso bhattasammadaṃ avinodetvā satthu santikaṃ gantvā kilantarūpo ito cito ca samparivattati, niddāya abhibhuyyamānopi lahukaṃ nipajjituṃ asakkonto ekamantaṃ nisīdi. Atha naṃ satthā āha 『『kiṃ, mahārāja, avissamitvāva āgatosī』』ti. Āma, bhante, bhuttakālato paṭṭhāya me mahādukkhaṃ hotīti. Atha naṃ satthā, 『『mahārāja, atibahubhojīnaṃ etaṃ dukkhaṃ hotī』』ti vatvā –

『『Middhī yadā hoti mahagghaso ca,

Niddāyitā samparivattasāyī;

Mahāvarāhova nivāpapuṭṭho,

Punappunaṃ gabbhamupeti mando』』ti. (dha. pa. 325; netti. 26, 90) –

Imāya gāthāya ovaditvā, 『『mahārāja, bhojanaṃ nāma mattāya bhuñjituṃ vaṭṭati, mattabhojino hi sukhaṃ hotī』』ti uttaripi puna ovadanto 『『manujassa sadā satīmato』』ti (saṃ. ni. 1.124) imaṃ gāthamāha.

Rājā pana gāthaṃ uggaṇhituṃ nāsakkhi, samīpe ṭhitaṃ pana bhāgineyyaṃ sudassanaṃ nāma māṇavaṃ 『『imaṃ gāthaṃ uggaṇha tātā』』ti āha. So taṃ gāthaṃ uggaṇhitvā 『『kiṃ karomi, bhante』』ti satthāraṃ pucchi. Atha naṃ satthā āha, 『『māṇava, imaṃ gāthaṃ naṭo viya pattapattaṭṭhāne mā avaca, rañño pātarāsaṃ bhuñjanaṭṭhāne ṭhatvā paṭhamapiṇḍādīsupi avatvā avasāne piṇḍe gahite vadeyyāsi, rājā sutvā bhattapiṇḍaṃ chaḍḍessati. Atha rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā tadupiyaṃ byañjanaṃ ñatvā punadivase tāvatake taṇḍule hāreyyāsi. Pātarāse ca vatvā sāyamāse mā vadeyyāsī』』ti. So 『『sādhū』』ti paṭissuṇitvā taṃ divasaṃ rañño pātarāsaṃ bhutvā gatattā sāyamāse bhagavato anusiṭṭhiniyāmena gāthaṃ abhāsi. Rājā dasabalassa vacanaṃ saritvā bhattapiṇḍaṃ pātiyaṃyeva chaḍḍesi. Rañño hatthesu dhotesu pātiṃ apanetvā sitthāni gaṇetvā punadivase tattake taṇḍule hariṃsu, sopi māṇavo divase divase tathāgatassa santikaṃ gacchati. Dasabalassa vissāsiko ahosi. Atha naṃ ekadivasaṃ pucchi 『『rājā kittakaṃ bhuñjatī』』ti? So 『『nāḷikodana』』nti āha. Vaṭṭissati ettāvatā purisabhāgo esa, ito paṭṭhāya gāthaṃ mā vadīti. Rājā tatheva saṇṭhāsi. Tena vuttaṃ 『『nāḷikodanaparamatāya saṇṭhāsī』』ti. Rattaññutāya vaḍḍhitaṃ sīlaṃ assa atthīti vaḍḍhitasīlo. Apothujjanikehi sīlehīti catupārisuddhisīlehi sīlaṃ ariyaṃ suddhaṃ. Tena vuttaṃ 『『ariyasīlo』』ti. Tadekaṃ anavajjaṭṭhena kusalaṃ. Tena vuttaṃ 『『kusalasīlo』』ti.

Dutiyakosalasuttavaṇṇanā niṭṭhitā.

Mahāvaggavaṇṇanā niṭṭhitā.

1. Upālivaggo

2. Upālisuttavaṇṇanā

我來為您翻譯這段巴利文： （法句經注2.203 波斯匿憍薩羅事）某時國王食用一升米飯配以相應的咖喱和菜餚。一日，他吃完早餐，未消食之氣未散，便往見世尊，疲倦狀來回打滾，雖被睡意所制但不能輕易躺下，坐在一邊。 於是世尊問他："大王，你未休息就來了嗎？" "是的，世尊，從用餐時起我就非常痛苦。" 世尊即對他說："大王，這是過量飲食者的痛苦。"並說偈： "懶惰且貪食， 輾轉而好眠； 如圈養大豬， 愚者再入胎。" 以此偈教誡后說："大王，飲食應知節量，知量食者得安樂。"更進一步教誡，說此偈："人若常正念。" 但國王不能記住偈頌，便對站在旁邊的外甥善見青年說："孩子，你記住這首偈。"他記住偈頌后問世尊："尊者，我該如何做？" 世尊告訴他："青年，不要像舞者般到處唸誦此偈，要在國王用早餐處站立，不要在第一口等時說，要在最後一口取時說，國王聽後會放下飯糰。當國王洗手后，取走缽，數飯粒，瞭解相應的菜量，次日則取相同量的米。早餐時說，晚餐時不要說。" 他應允后，因那天國王已用完早餐離去，故在晚餐時依世尊指示說偈。國王憶起十力者之言，將飯糰棄于缽中。國王洗手后，取缽數飯粒，次日取同量之米。那青年每日往見如來，成為十力者親信。 一日問他："國王食用多少？" 他說："一納里量飯。" "這足夠一人份了，從今以後不要說偈了。" 國王即如此安住。故說"以一納里量飯為限而安住"。 由於長夜增長戒，故稱增長戒。以非凡夫戒，即四遍凈戒為聖潔戒。故說"聖戒"。此唯一無過故為善。故說"善戒"。 第二憍薩羅經註釋完畢。 大品註釋完畢。 四、優波離品 一、優波離經註釋

1. Catutthassa paṭhame atthavaseti vuddhivisese, sikkhāpadapaññattihetu adhigamanīye hitaviseseti attho. Atthoyeva vā atthavaso, dasa atthe dasa kāraṇānīti vuttaṃ hoti. Atha vā attho phalaṃ tadadhīnavuttitāya vaso etassāti atthavaso, hetūti evampettha attho daṭṭhabbo. 『『Ye mama sotabbaṃ saddahātabbaṃ maññissanti, tesaṃ taṃ assa dīgharattaṃ hitāya sukhāyā』』ti vuttattā 『『yo ca tathāgatassa vacanaṃ sampaṭicchati, tassa taṃ dīgharattaṃ hitāya sukhāya saṃvattatī』』ti vuttaṃ. Asampaṭicchane ādīnavanti bhaddālisutte viya asampaṭicchane ādīnavaṃ dassetvā. Sukhavihārābhāve sahajīvamānassa abhāvato sahajīvitāpi sukhavihārova vutto. Sukhavihāro nāma catunnaṃ iriyāpathavihārānaṃ phāsutā.

Maṅkutanti nittejataṃ. Dhammenātiādīsu dhammoti bhūtaṃ vatthu. Vinayoti codanā ceva sāraṇā ca. Satthusāsananti ñattisampadā ceva anussāvanasampadā ca.

Piyasīlānanti sikkhākāmānaṃ. Tesañhi sīlaṃ piyaṃ hoti. Tenevāha 『『sikkhāttayapāripūriyā ghaṭamānā』』ti. Sandiddhamanāti saṃsayaṃ āpajjamanā . Ubbaḷhā hontīti pīḷitā honti. Saṅghakammānīti satipi uposathapavāraṇānaṃ saṅghakammabhāve gobalībaddañāyena uposathaṃ pavāraṇañca ṭhapetvā upasampadādisesasaṅghakammānaṃ gahaṇaṃ veditabbaṃ. Samaggānaṃ bhāvo sāmaggī.

『『Nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī』』ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.

『『Yena devūpapatyassa, gandhabbo vā vihaṅgamo;

Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;

Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā』』ti. (a. ni.

我來翻譯這段巴利文： 三一. 第四品第一中"目的"即增長特殊利益,在制定學處時應獲得的特殊利益之義。或者目的即是利益,意即十種利益即十種因緣。或者,利益是果,依此而住為目的,應知此處義為因。 由於說"凡認為應聽我言、應信我者,此將長夜有利有樂"故說"若接受如來之言,此將長夜有利有樂"。"不接受之過患"即如跋陀利經中顯示不接受之過患。由於無安樂住則無共住者,故說共住即是安樂住。安樂住即四威儀住的安適。 "羞慚"即無威力。在"以法"等中,"法"即真實事。"律"即呵責和憶念。"師教"即白羯磨圓滿和宣告圓滿。 "愛戒者"即樂學者。因為他們愛戒。故說"為三學圓滿而努力"。"生疑惑"即陷入疑慮。"被逼迫"即被壓迫。"僧事"即雖有布薩、自恣為僧事,如牛群喻,除布薩、自恣外,應知取受具足等其餘僧事。和合性即為和合。 "純陀,我不僅為現法諸漏防護而說法"中,作為諍根的煩惱說為漏。 "以此得生天, 或為乾闥婆, 以此成為夜叉, 或得生人界； 我諸漏已盡, 破壞成無用。"（增支部...） 這段文字主要討論: 佛教戒律制定的目的和意義 接受佛陀教法的利益 僧團和合的重要性 漏(āsava)的含義和解脫的境界

4.36) –

Ettha tebhūmakaṃ kammaṃ avasesā ca akusalā dhammā. Idha pana parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā āsavāti āha 『『asaṃvare ṭhitena tasmiṃyeva attabhāve pattabbā』』tiādi. Yadi hi bhagavā sikkhāpadaṃ na ca paññapeyya, tato asaddhammappaṭisevanaadinnādānapāṇātipātādihetu ye uppajjeyyuṃ parūpavādādayo diṭṭhadhammikā nānappakārā anatthā, ye ca tannimittameva nirayādīsu nibbattassa pañcavidhabandhanakammakāraṇādivasena mahādukkhānubhavanappakārā anatthā, te sandhāya idaṃ vuttaṃ 『『diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā』』ti. Diṭṭhadhammo vuccati paccakkho attabhāvo, tattha bhavā diṭṭhadhammikā. Tena vuttaṃ 『『tasmiṃyeva attabhāve pattabbā』』ti. Sammukhā garahanaṃ akitti, parammukhā garahanaṃ ayaso. Atha vā sammukhā parammukhā garahanaṃ akitti, parivārahāni ayasoti veditabbaṃ. Āgamanamaggathakanāyāti āgamanadvārapidahanatthāya. Samparetabbato pecca gantabbato samparāyo, paralokoti āha 『『samparāye narakādīsū』』ti.

Methunādīni rajjanaṭṭhānāni. Pāṇātipātādīni dussanaṭṭhānāni.

Saṃvaravinayoti sīlasaṃvaro, satisaṃvaro, ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti pañcavidho saṃvaro. Yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato saṃvaro, vinayanato vinayoti vuccati . Pahānavinayoti tadaṅgappahānaṃ vikkhambhanappahānaṃ, samucchedappahānaṃ, paṭipassaddhippahānaṃ, nissaraṇappahānanti pañcavidhaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā 『『pahānavinayo』』ti vuccati. Samathavinayoti satta adhikaraṇasamathā. Paññattivinayoti sikkhāpadameva. Sikkhāpadapaññattiyā hi vijjamānāya eva sikkhāpadasambhavato paññattivinayopi sikkhāpadapaññattiyā anuggahito hoti. Sesamettha vuttatthameva.

Upālisuttavaṇṇanā niṭṭhitā.

Upālivaggavaṇṇanā niṭṭhitā.

1. Akkosavaggo

1-8. Vivādasuttādivaṇṇanā

41-48. Pañcamassa paṭhamādīni uttānatthāni. Chaṭṭhe khaṇabhaṅguratāya na niccā na dhuvāti aniccā. Tato eva paṇḍitehi na iccā na upagantabbātipi aniccā. Svāyaṃ nesaṃ aniccaṭṭho udayavayaparicchinnatāya veditabboti āha 『『hutvā abhāvino』』ti, uppajjitvā vinassakāti attho. Sārarahitāti niccasāradhuvasāraattasāravirahitā. Musāti visaṃvādanaṭṭhena musā, ekaṃsena asubhādisabhāvā te bālānaṃ subhādibhāvena upaṭṭhahanti, subhādiggahaṇassa paccayabhāvena satte visaṃvādenti. Tenāha 『『niccasubhasukhā viyā』』tiādi. Na passanasabhāvāti khaṇapabhaṅguratāittarapaccupaṭṭhānatāya dissamānā viya hutvā adassanapakatikā. Ete hi khettaṃ viya vatthu viya hiraññasuvaṇṇaṃ viya ca paññāyitvāpi katipāheneva supinake diṭṭhā viya na paññāyanti. Sattamaṭṭhamāni suviññeyyāni.

Vivādasuttādivaṇṇanā niṭṭhitā.

9-10. Sarīraṭṭhadhammasuttādivaṇṇanā

49-50. Navame punabbhavadānaṃ punabbhavo uttarapadalopena, punabbhavo sīlamassāti ponobhaviko, punabbhavadāyakoti attho. Tenāha 『『punabbhavanibbattako』』ti. Bhavasaṅkharaṇakammanti punabbhavanibbattanakakammaṃ. Dasame natthi vattabbaṃ.

Sarīraṭṭhadhammasuttādivaṇṇanā niṭṭhitā.

Akkosavaggavaṇṇanā niṭṭhitā.

Paṭhamapaṇṇāsakaṃ niṭṭhitaṃ.

我來翻譯這段巴利文： （增支部4.36）此中三界業及其餘不善法。此處說漏為誹謗、後悔、殺、縛等及惡道苦的種種災難，故說"住于不防護者在此身應得"等。 若世尊不制定學處，則因從事非法、不與取、殺生等而生起誹謗等現法種種不利，以及因此而生於地獄等處，經受五種束縛等刑罰的大苦等不利，關於此說"為防護現法諸漏，為斷除來世諸漏"。現法即現前此身，於此生起為現法。故說"在此身應得"。面前誹謗為惡名，背後誹謗為不名譽。或者面前背後誹謗為惡名，失去眷屬為不名譽，應知如是。"來處道"即為閉塞來路。由應前往、應去故為來世，即後世，故說"來世即地獄等"。 淫慾等為貪著處。殺生等為瞋恚處。 防護律即戒防護、念防護、智防護、忍防護、精進防護等五種防護。以應各自防護及調伏身惡行等，由防護故為防護，由調伏故為律。斷除律即暫時斷、鎮伏斷、斷絕斷、止息斷、出離斷等五種斷。由舍離義為斷，由調伏義為律，故稱"斷除律"。止息律即七種止諍。制定律即學處。因有學處制定才有學處生起，故制定律也被學處制定所攝受。此中余義如前所述。 優波離經註釋完畢。 優波離品註釋完畢。 五、罵詈品 一至八、諍論經等註釋 四一至四八、第五品第一等明顯可知。第六中"無常"因剎那壞滅故非常非恒。即因此亦為智者所不樂、不可取故為無常。應知此等無常性以生滅限定，故說"有已無"，即生已滅之義。"無實質"即離常實質、恒實質、我實質。"虛妄"即以欺誑義為虛妄，一向不凈等性質而於愚者顯現為凈等，為取凈等的因緣而欺誑眾生。故說"如常、凈、樂"等。"不可見性"即因剎那壞滅、暫時顯現性質，雖似可見而實為不可見本性。此等如田地、宅地、金銀般雖顯現，但過些時如夢中所見般不顯現。第七、八明顯可知。 諍論經等註釋完畢。 九至十、身住法經等註釋 四九至五〇、第九中"再有施與"即再有，略去後分，再有為其性故為再有，即再有施與之義。故說"生起再有"。"有為業"即生起再有之業。第十無需解說。 身住法經等註釋完畢。 罵詈品註釋完畢。 第一五十經完畢。

1. Dutiyapaṇṇāsakaṃ

(6) 1. Sacittavaggo

1-10. Sacittasuttādivaṇṇanā

51-60. Dutiyassa paṭhamādīni uttānatthāni. Dasame pittaṃ samuṭṭhānametesanti pittasamuṭṭhānā, pittapaccayāpittahetukāti attho. Semhasamuṭṭhānādīsupi eseva nayo. Sannipātikāti tiṇṇampi pittādīnaṃ kopena samuṭṭhitā. Utupariṇāmajāti visabhāgaututo jātā. Jaṅgaladesavāsīnañhi anūpadese vasantānaṃ visabhāgo ca utu uppajjati, anūpadesavāsīnañca jaṅgaladeseti evaṃ parasamuddatīrādivasenapi utuvisabhāgatā uppajjatiyeva. Tato jātāti utupariṇāmajā. Attano pakaticariyānaṃ visayānaṃ visamaṃ kāyapariharaṇavasena jātā visamaparihārajā. Tenāha 『『aticiraṭṭhānanisajjādinā visamaparihārena jātā』』ti. Ādi-saddena mahābhāravahanasudhākoṭṭanādīnaṃ saṅgaho. Parassa upakkamato nibbattā opakkamikā. Bāhiraṃ paccayaṃ anapekkhitvā kevalaṃ kammavipākatova jātā kammavipākajā. Tattha purimehi sattahi kāraṇehi uppannā sārīrikā vedanā sakkā paṭibāhituṃ, kammavipākajānaṃ pana sabbabhesajjānipi sabbaparittānipi nālaṃ paṭighātāya.

Sacittasuttādivaṇṇanā niṭṭhitā.

Sacittavaggavaṇṇanā niṭṭhitā.

(7) 2. Yamakavaggo

1-7. Avijjāsuttādivaṇṇanā

61-67. Dutiyassa paṭhamādīni uttānatthāni. Sattame naḷakapānaketi evaṃnāmake nigame. Pubbe kira (jā. aṭṭha. 1.1.19 ādayo) amhākaṃ bodhisatto kapiyoniyaṃ nibbatto mahākāyo kapirājā hutvā anekasatavānarasahassaparivuto pabbatapāde vicari, paññavā kho pana hoti mahāpañño. So parisaṃ evaṃ ovadati, 『『tātā, imasmiṃ pabbatapāde visaphalāni honti, amanussapariggahitā pokkharaṇikā nāma honti, tumhe pubbe khāditapubbāneva phalāni khādatha, pītapubbāneva pānīyāni pivatha, ettha vo paṭipucchitakiccaṃ natthī』』ti. Te apītapubbaṃ disvā sahasāva apivitvā samantā paridhāvitvā mahāsattassa āgamanaṃ olokayamānā nisīdiṃsu. Mahāsatto āgantvā 『『kiṃ, tātā, pānīyaṃ na pivathā』』ti āha. Tumhākaṃ āgamanaṃ olokemāti. 『『Sādhu, tātā』』ti samantā padaṃ pariyesamāno otiṇṇapadaṃyeva addasa, na uttiṇṇapadaṃ. Adisvā 『『saparissayā』』ti aññāsi. Tāvadeva ca tattha abhinibbattaamanusso udakaṃ dvedhā katvā uṭṭhāsi – setamukho, nīlakucchi, rattahatthapādo, mahādāṭhiko, vantadāṭho, virūpo, bībhaccho, udakarakkhaso. So evamāha – 『『kasmā pānīyaṃ na pivatha, madhuraṃ udakaṃ pivatha, kiṃ tumhe etassa vacanaṃ suṇāthā』』ti. Mahāsatto āha 『『tvaṃ adhivattho amanusso』』ti? Āmāhanti. 『『Tvaṃ idha otiṇṇe labhasī』』ti āha. Āma, tumhe pana sabbe khādissāmīti. Na sakkhissasi yakkhāti. Pānīyaṃ pana pivissathāti. Āma, pivissāmāti. Evaṃ sante ekampi vānaraṃ na muñcissanti. 『『Pānīyañca pivissāma, na ca te vasaṃ gamissāmā』』ti naḷaṃ āharāpetvā koṭiyaṃ gahetvā dhami. Sabbo ekacchiddo ahosi. Tīre nisīditvāva pānīyaṃ pivi. Sesavānarānampi pāṭiyekkaṃ naḷaṃ āharāpetvā dhamitvā adāsi. Sabbe te passantasseva pānīyaṃ piviṃsu. Vuttampi cetaṃ –

『『Disvā padamanuttiṇṇaṃ, disvānotaritaṃ padaṃ;

Naḷena vāriṃ pissāma, neva maṃ tvaṃ vadhissasī』』ti. (jā. 1.1.20);

Tato paṭṭhāya yāva ajjadivasā tasmiṃ ṭhāne naḷā ekacchiddāva honti. Imasmiñhi kappe kappaṭṭhiyapāṭihāriyāni nāma cande sasalakkhaṇaṃ (jā. 1.4.61 ādayo), vaṭṭajātake (jā. 1.

我來翻譯這段巴利文： 二、第二五十經 （六）1. 心品 一至十、心經等註釋 五一至六〇、第二品第一等義明顯。第十中"膽汁所生"即以膽汁為生起，以膽汁為緣、以膽汁為因之義。痰所生等亦同此理。"俱生"即由膽汁等三者紊亂而生起。"季節變化所生"即由不適季節而生。住曠野者住濕地不適，住濕地者住曠野不適，如是乃至跨海彼岸等處亦有季節不適而生。由此生起即季節變化所生。由不當護持自身正常行為、境界而生為不當護持所生。故說"由過久站立、坐等不當護持而生"。等字攝取負重、研磨等。由他加害而生為加害所生。不待外緣，僅由業報而生為業報所生。其中由前七因所生的身受可以對治，但業報所生者，一切藥物、一切護咒都不足以對治。 心經等註釋完畢。 心品註釋完畢。 （七）2. 雙品 一至七、無明經等註釋 六一至六七、第二品第一等義明顯。第七中"那羅伽帕那"即如是名的市鎮。據說從前（本生經注）我們的菩薩投生於猴胎，成為大身猿王，率領數百千猴群游于山麓，而且具有智慧大慧。他如是教誡眷屬："諸子，此山麓有毒果，有非人所護的蓮池，你們只可食用以前吃過的果實，只可飲用以前喝過的水，對此你們無需詢問。" 他們見未曾飲用的水不敢貿然飲用，四處奔走，坐著等待大士到來。大士來問："諸子，為何不飲水？""我們在等待您來。""善哉，諸子。"他四處尋找足跡，只見入水足跡，不見出水足跡。不見後知"有危險"。此時生住其中的非人分開水面升起 - 白麵、藍腹、紅手腳、大齒、突齒、醜陋、可怖的水夜叉。 他說："為何不飲水？飲甜水吧，為何聽他的話？"大士問："你是住此的非人嗎？""是的。""你得到入水者嗎？""是的，我要吃掉你們所有。""夜叉，你做不到。""你們會飲水嗎？""是的,會飲。""如此則不會放過一隻猴。""我們會飲水，但不會落入你手。"他令取來蘆竹，握住一端吹氣，整支成為單孔。坐在岸邊飲水。也令其餘猴各自取來蘆竹，吹氣后給予。他們在夜叉眼前飲水。故說： "見無上岸跡， 見有下水跡； 以蘆飲此水， 汝不能害我。" 從此直至今日，此處蘆竹皆為單孔。在此劫中，有所謂劫住神變：月中兔相（本生...） （接後文）

1.35) saccakiriyaṭṭhāne aggijālassa āgamanupacchedo, ghaṭīkārassa mātāpitūnaṃ vasanaṭṭhāne anovassanaṃ (ma. ni. 2.291), pokkharaṇiyā tīre naḷānaṃ ekacchiddabhāvoti. Iti sā pokkharaṇī naḷena pānīyassa pivitattā 『『naḷakapānakā』』ti nāmaṃ labhi. Aparabhāge taṃ pokkharaṇiṃ nissāya nigamo patiṭṭhāsi, tassapi 『『naḷakapāna』』ntveva nāmaṃ jātaṃ. Taṃ pana sandhāya vuttaṃ 『『naḷakapāne』』ti. Palāsavaneti kiṃsukavane.

Tuṇhībhūtaṃ tuṇhībhūtanti byāpanicchāyaṃ idaṃ āmeḍitavacananti dassetuṃ 『『yaṃ yaṃ disa』』ntiādi vuttaṃ. Anuviloketvāti ettha anu-saddo 『『parī』』ti iminā samānatthoti āha 『『tato tato viloketvā』』ti. Kasmā āgilāyati koṭisahassahatthināgānaṃ balaṃ dhārentassāti codakassa adhippāyo. Ācariyo panassa 『『esa saṅkhārānaṃ sabhāvo, yadidaṃ aniccatā. Ye pana aniccā, te ekanteneva udayavayappaṭipīḷitatāya dukkhā eva. Dukkhasabhāvesu tesu satthukāye dukkhuppattiyā ayaṃ paccayo』』ti dassetuṃ 『『bhagavato』』tiādi vuttaṃ. Piṭṭhivāto uppajji, so ca kho pubbekatakammapaccayā. Etthāha 『『kiṃ pana taṃ kammaṃ, yena aparimāṇakālaṃ sakkaccaṃ upacitavipulapuññasambhāro satthā evarūpaṃ dukkhavipākamanubhavatī』』ti? Vuccate – ayameva bhagavā bodhisattabhūto atītajātiyaṃ mallaputto hutvā pāpajanasevī ayonisomanasikārabahulo carati. So ekadivasaṃ nibbuddhe vattamāne ekaṃ mallaputtaṃ gahetvā gāḷhataraṃ nippīḷesi. Tena kammena idāni buddho hutvāpi dukkhamanubhavi. Yathā cetaṃ, evaṃ ciñcamāṇavikādīnamitthīnaṃ yāni bhagavato abbhakkhānādīni dukkhāni, sabbāni pubbekatassa vipākāvasesāni, yāni kammapilotikānīti vuccanti. Vuttañhetaṃ apadāne (apa. thera 1.39.64-96) –

『『Anotattasarāsanne, ramaṇīye silātale;

Nānāratanapajjote, nānāgandhavanantare.

『『Mahatā bhikkhusaṅghena, pareto lokanāyako;

Āsīno byākarī tattha, pubbakammāni attano.

『『Suṇātha bhikkhavo mayhaṃ, yaṃ kammaṃ pakataṃ mayā;

Pilotikassa kammassa, buddhattepi vipaccati.

1.

『『Munāḷi nāmahaṃ dhutto, pubbe aññāsu jātisu;

Paccekabuddhaṃ surabhiṃ, abbhācikkhiṃ adūsakaṃ.

『『Tena kammavipākena, niraye saṃsariṃ ciraṃ;

Bahū vassasahassāni, dukkhaṃ vedesi vedanaṃ.

『『Tena kammāvasesena, idha pacchimake bhave;

Abbhakkhānaṃ mayā laddhaṃ, sundarikāya kāraṇā.

2.

『『Sabbābhibhussa buddhassa, nando nāmāsi sāvako;

Taṃ abbhakkhāya niraye, ciraṃ saṃsaritaṃ mayā.

『『Dasa vassasahassāni, niraye saṃsariṃ ciraṃ;

Manussabhāvaṃ laddhāhaṃ, abbhakkhānaṃ bahuṃ labhiṃ.

『『Tena kammāvasesena, ciñcamāṇavikā mamaṃ;

Abbhācikkhi abhūtena, janakāyassa aggato.

3.

『『Brāhmaṇo sutavā āsiṃ, ahaṃ sakkatapūjito;

Mahāvane pañcasate, mante vācesi māṇave.

『『Tatthāgato isi bhīmo, pañcābhiñño mahiddhiko;

Tañcāhaṃ āgataṃ disvā, abbhācikkhiṃ adūsakaṃ.

『『Tatohaṃ avacaṃ sisse, kāmabhogī ayaṃ isi;

Mayhampi bhāsamānassa, anumodiṃsu māṇavā.

『『Tato māṇavakā sabbe, bhikkhamānaṃ kule kule;

Mahājanassa āhaṃsu, kāmabhogī ayaṃ isi.

『『Tena kammavipākena, pañca bhikkhusatā ime;

Abbhakkhānaṃ labhuṃ sabbe, sundarikāya kāraṇā.

我來翻譯這段巴利文： 在真語處，阿吉拉壇火的來臨被阻斷，郝提伽羅母父的居住處不被淹沒，蓮池岸邊蘆葦成為單孔。如此此蓮池因蘆葦飲水而得名"蘆葦飲處"。其後依此蓮池建立市鎮，市鎮也因此得名"蘆葦飲"。正是指此而說"在蘆葦飲"。帕拉沙林即貼木林。 "靜默已"、"靜默已"是為顯示帶有逗留慾望的重複語。"依次觀察"中，"依"字與"周"字同義，故說"從此處處觀察"。為何疲憊？質問者意在質問：支撐數千頭大象的力量。 阿阇梨則為顯示："此乃諸行的本性，即無常。凡無常者，必定因生滅逼迫而是苦。于諸苦性中，佛身亦因苦之生起而有此因緣。"故說"世尊"等。脊背風起，此乃前世業之緣。 有人問："何等業使無量時劫積累廣大福德的大師，現今承受如此苦果？"答曰：此世尊昔為菩薩時，在往昔生為摩羅子，親近惡人，多行非理作意。一日某摩羅子被他狠狠壓制。以此業力，即便現為佛陀亦承受苦報。如此，旃陀羅女等諸女人對世尊的誹謗等苦，皆為前世業報之遺，謂業的塗抹。 如《本生經》中說： "無熱池畔， 可愛石地， 眾寶照耀， 芳香林間。 大眾圍繞， 世尊開示， 述說自身， 往昔業報。 諸比丘聽， 我所作業， 業涂遮覆， 佛果亦受。 我昔名穆那利， 前世為惡徒類， 誹謗無過獨覺， 清凈香普賢者。 以此業果報， 長劫沉地獄， 經歷數千年， 苦受無量苦。 以此業餘報， 今生復得誹， 因順提妮緣， 遭誹謗之苦。 遍勝佛弟子， 名曰難陀者， 我誹謗于彼， 長劫沉地獄。 經歷萬千年， 地獄受苦報， 得人身之後， 復受誹謗苦。 以此業餘報， 旃陀羅女子， 誹謗我無實， 大眾前誣衊。 我昔為博學， 婆羅門受敬， 大林五百眾， 教授諸學子。 來此威猛仙， 五通大神通， 見已誹謗之， 無過清凈者。 我對弟子說： 此仙貪慾者， 我說時眾人， 亦皆隨喜之。 諸學子因此， 遍游諸家戶， 告知大眾說： 此仙貪慾者。 以此業果報， 五百比丘眾， 因順提妮緣， 復受誹謗苦。<.Assistant>

4.

『『Vemātubhātaraṃ pubbe, dhanahetu haniṃ ahaṃ;

Pakkhipiṃ giriduggasmiṃ, silāya ca apiṃsayiṃ.

『『Tena kammavipākena, devadatto silaṃ khipi;

Aṅguṭṭhaṃ piṃsayī pāde, mama pāsāṇasakkharā.

5.

『『Purehaṃ dārako hutvā, kīḷamāno mahāpathe;

Paccekabuddhaṃ disvāna, magge sakalikaṃ khipiṃ.

『『Tena kammavipākena, idha pacchimake bhave;

Vadhatthaṃ maṃ devadatto, abhimāre payojayi.

6.

『『Hatthāroho pure āsiṃ, paccekamunimuttamaṃ;

Piṇḍāya vicarantaṃ taṃ, āsādesiṃ gajenahaṃ.

『『Tena kammavipākena, bhanto nāḷāgirī gajo;

Giribbaje puravare, dāruṇo samupāgami.

7.

『『Rājāhaṃ patthivo āsiṃ, sattiyā purisaṃ haniṃ;

Tena kammavipākena, niraye paccisaṃ bhusaṃ.

『『Kammuno tassa sesena, idāni sakalaṃ mama;

Pāde chaviṃ pakappesi, na hi kammaṃ vinassati.

8.

『『Ahaṃ kevaṭṭagāmasmiṃ, ahuṃ kevaṭṭadārako;

Macchake ghātite disvā, janayiṃ somanassakaṃ.

『『Tena kammavipākena, sīsadukkhaṃ ahū mama;

Sabbe sakkā ca haññiṃsu, yadā hani viṭaṭūbho.

9.

『『Phussassāhaṃ pāvacane, sāvake paribhāsayiṃ;

Yavaṃ khādatha bhuñjatha, mā ca bhuñjatha sālayo.

『『Tena kammavipākena, temāsaṃ khāditaṃ yavaṃ;

Nimantito brāhmaṇena, verañjāyaṃ vasiṃ tadā.

10.

『『Nibbuddhe vattamānamhi, mallaputtaṃ niheṭhayiṃ;

Tena kammavipākena, piṭṭhidukkhaṃ ahū mama.

11.

『『Tikicchako ahaṃ āsiṃ, seṭṭhiputtaṃ virecayiṃ;

Tena kammavipākena, hoti pakkhandikā mama.

12.

『『Avacāhaṃ jotipālo, sugataṃ kassapaṃ tadā;

Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.

『『Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;

Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.

『『Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;

Kummaggena gavesissaṃ, pubbakammena vārito.

『『Puññapāpaparikkhīṇo, sabbasantāpavajjito;

Asoko anupāyāso, nibbāyissamanāsavo.

『『Evaṃ jino viyākāsi, bhikkhusaṅghassa aggato;

Sabbābhiññābalappatto, anotatte mahāsare』』ti. (apa. thera 1.39.64-96);

Avijjāsuttādivaṇṇanā niṭṭhitā.

9-10. Paṭhamakathāvatthusuttādivaṇṇanā

69-70. Navame (dī. ni. ṭī. 1.17; dī. ni. abhi. ṭī. 1.17; saṃ. ni. ṭī. 2.

我來翻譯這段巴利文： "昔日因財富， 殺害同母兄， 擲入山險處， 並用石磨碾。 以此業果報， 提婆達多投石， 我腳被石磨， 碾壓拇指骨。 "兒時在大路， 嬉戲不知事， 見獨覺路過， 惡意擲石塊。 以此業果報， 提婆達多今， 欲害我性命， 屢次加謀害。 "昔為象騎者， 見最勝獨覺， 乞食于道中， 以象欲加害。 以此業果報， 惡像那羅吉， 于城堡要地， 猛烈來相襲。 "我曾為王者， 以矛殺一人， 以此業果報， 地獄受苦深。 此業餘報今， 使我全身苦， 業力不消滅， 報應終有時。 "我在漁村中， 為漁夫子弟， 見魚被殺害， 生起歡喜心。 以此業果報， 我頭痛難當， 諸族盡遭害， 當毒魚被殺。 "我曾誹謗者， 對佛弟子眾， 言：'食麥為食， 不可食稻穀。' 以此業果報， 三月食麥粒， 受邀于婆羅門， 于韋蘭阇寄宿。 "佛未覺悟時， 壓制摩羅子， 以此業果報， 背部受苦痛。 "我曾為醫者， 令長者下瀉， 以此業果報， 常患腹痛疾。 "爾時我稱說， 善逝迦葉時， '何處有智慧， 此菩提難得。' 以此業果報， 苦行六年間， 方得菩提果。 非此道得果， 邪徑求菩提， 往業所障礙。 福德過患盡， 一切熱惱除， 無憂無熱惱， 當得漏盡滅。" 如是大雄宣說， 比丘眾前席， 具一切神通力， 于無熱大池。 無明經等註釋完畢。 第九至第十、初說法要經等註釋 六九至七〇、第九（長部註疏1.17；長部註疏阿毗達磨1.17；相應部註疏2.）<.Assistant>

5.1080) duggatito saṃsārato ca niyyāti etenāti niyyānaṃ, saggamaggo, mokkhamaggo ca. Taṃ niyyānaṃ arahati, niyyāne vā niyuttā, niyyānaṃ vā phalabhūtaṃ etissā atthīti niyyānikā. Vacīduccaritasaṃkilesato niyyātīti vā īkārassa rassattaṃ, yakārassa ca kakāraṃ katvā niyyānikā, cetanāya saddhiṃ samphappalāpā veramaṇi. Tappaṭipakkhato aniyyānikā, tassā bhāvo aniyyānikattaṃ, tasmā aniyyānikattā. Tiracchānabhūtanti tirokaraṇabhūtaṃ. Gehassitakathāti gehappaṭisaṃyuttā. Kammaṭṭhānabhāveti aniccatāpaṭisaṃyuttacatusaccakammaṭṭhānabhāve.

Saha atthenāti sātthakaṃ, hitappaṭisaṃyuttanti attho. 『『Surākathā』』tipi pāṭhoti āha 『『surākathanti pāḷiyaṃ panā』』ti. Sā panesā kathā 『『evarūpā navasurā pītā ratijananī hotī』』ti assādavasena na vaṭṭati, ādīnavavasena pana 『『ummattakasaṃvattanikā』』tiādinā nayena vaṭṭati. Tenāha 『『anekavidhaṃ…pe… ādīnavavasena vaṭṭatī』』ti. Visikhāti gharasanniveso. Visikhāgahaṇena ca tannivāsino gahitā 『『gāmo āgato』』tiādīsu viya. Tenevāha 『『sūrā samatthā』』ti ca 『『saddhā pasannā』』ti ca. Kumbhaṭṭhānappadesena kumbhadāsiyo vuttāti āha 『『kumbhadāsikathā vā』』ti.

Rājakathādipurimakathāya , lokakkhāyikādipacchimakathāya vā vinimuttā purimapacchimakathā vimuttā. Uppattiṭhitisaṃhārādivasena lokaṃ akkhāyatīti lokakkhāyikā. Asukena nāmāti pajāpatinā brahmunā, issarena vā. Vitaṇḍasallāpakathāti 『『aṭṭhīnaṃ setattā setoti na vattabbo, pattānaṃ kāḷattā kāḷoti pana vattabbo』』ti evamādikā. Ādi-saddena 『『selapupphalakāni viya jīvidāvirapārayattivisālā natthi, yaṃ yo koci tiriyāmānā katattā』』ti evamādīnaṃ saṅgaho daṭṭhabbo. Sāgaradevenāti sāgaraputtarājūhi. Khatoti etaṃ ekavacanaṃ tehi paccekaṃ khatattā 『『sāgaradevena khatattā』』ti vuttaṃ. Sahamuddā samuddoti vutto. Bhavati vaddhati etenāti bhavo. Bhavābhavā hontīti itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vuddhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamathoti iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsa tiracchānakathā nāma honti. Atha vā pāḷiyaṃ sarūpato anāgatāpi araññapabbatanadīdīpakathā itisaddena saṅgaṇhitvā bāttiṃsa tiracchānakathā vuttā. Dasame natthi vattabbaṃ.

Paṭhamakathāvatthusuttādivaṇṇanā niṭṭhitā.

Yamakavaggavaṇṇanā niṭṭhitā.

(8) 3. Ākaṅkhavaggo

1-4. Ākaṅkhasuttādivaṇṇanā

71-74. Tatiyassa paṭhame sīlassa anavasesasamādānena akhaṇḍādibhāvāpattiyā ca paripuṇṇasīlā. Samādānato paṭṭhāya avicchindanato sīlasamaṅgino. Ettāvatā kirāti (a. ni. 2.37) kira-saddo arucisūcanattho. Tenettha ācariyavādassa attano aruccanabhāvaṃ dīpeti. Sampannasīlāti anāmaṭṭhavisesaṃ sāmaññato sīlasaṅkhepena gahitaṃ. Tañca catubbidhanti ācariyatthero 『『catupārisuddhisīlaṃ uddisitvā』』ti āha. Tatthāti catupārisuddhisīle. Jeṭṭhakasīlanti (saṃ. ni.

我來 譯這段巴利文： 通過此從惡道和輪迴出離為出離，即天道和解脫道。應得此出離，或專注于出離，或有出離果為出離。或從語惡行染污出離，縮短長音i，將y音變為k音為出離，與思相應的離絕綺語。與此相反為不出離，此性為不出離性，故因不出離性。"橫生"即障礙。"俗家言論"即與家相關。"業處性"即與無常相關的四諦業處性。 "有義"即有意義，與利益相應之義。"酒論"也是一種讀法，故說"在經文中說酒論"。此論若是"如此新酒飲用能生樂"等耽著方式則不可，若是"導致瘋狂"等過患方式則可。故說"多種...過患方式則可"。"街"即房屋集居。以街表示其居民，如"村來"等。故說"勇敢能幹"和"有信敬信"。以水罐處所表示水罐女奴，故說"或水罐女奴論"。 離開王論等前論和世間傳說等后論的前後論為離開論。由生住壞等方式敘述世間為世間傳說。"某某名"即生主梵天或自在天。"詭辯論"即"因骨白故不應說白，因葉黑故應說黑"等。等字應知攝取"如石花葉一般生命無廣闊依託，橫著行走故"等。"海天"即海子王。"已挖"此單數因各自挖掘故說"因海天已挖"。與海共說為海。"有"即由此增長。"有與非有"即有非有論。此中"有"即常，"非有"即斷。"有"即增長，"非有"即減少。"有"即欲樂，"非有"即自我折磨，如是此六種有非有論與三十二種無益論。或者經中未明說的林山河島論以"如是"字攝取說為三十二種無益論。第十無需解說。 初說法要經等註釋完畢。 雙品註釋完畢。 （八）3. 愿品 一至四、愿經等註釋 七一至七四、第三品第一中，由完全受持戒及達到無缺等性為具足戒。從受持開始不間斷為具戒者。"如是實"中，"實"字表示不認可。以此表示不認可阿阇梨之說。"具足戒"不具特定含義，以一般方式概括所取。阿阇梨長老說"指出四遍凈戒"為四種。"其中"即四遍凈戒中。"最勝戒"即（相應部...）

5.412) padhānasīlaṃ. Ubhayatthāti uddesaniddese. Idha niddese viya uddesepi pātimokkhasaṃvaro bhagavatā vutto 『『sampannasīlā』』ti vuttattāti adhippāyo. Sīlaggahaṇañhi pāḷiyaṃ pātimokkhasaṃvaravasena āgataṃ. Tenāha 『『pātimokkhasaṃvaroyevā』』tiādi. Tattha avadhāraṇena itaresaṃ tiṇṇaṃ ekadesena pātimokkhantogadhataṃ dīpeti. Tathā hi anolokiyolokane ājīvahetu chasikkhāpadavītikkame gilānapaccayassa apaccavekkhitaparibhoge ca āpatti vihitāti. Tīṇīti indriyasaṃvarasīlādīni. Sīlanti vuttaṭṭhānaṃ nāma atthīti sīlapariyāyena tesaṃ katthaci sutte gahitaṭṭhānaṃ nāma kiṃ atthi yathā pātimokkhasaṃvaroti ācariyassa sammukhattā appaṭikkhipantova upacārena pucchanto viya vadati. Tenāha 『『ananujānanto』』ti. Chadvārarakkhāmattakamevāti tassa sallahukabhāvamāha cittādhiṭṭhānamattena paṭipākatikabhāvāpattito. Itaresupi eseva nayo. Paccayuppattimattakanti phalena hetuṃ dasseti. Uppādanahetukā hi paccayānaṃ uppatti. Idamatthanti idaṃ payojanaṃ imassa paccayassa paribhuñjaneti adhippāyo. Nippariyāyenāti iminā indriyasaṃvarādīni tīṇi padhānassa sīlassa parivāravasena pavattiyā pariyāyasīlāni nāmāti dasseti.

Idāni pātimokkhasaṃvarasseva padhānabhāvaṃ byatirekato anvayato ca upamāya vibhāvetuṃ 『『yassā』』tiādimāha. Tattha soti pātimokkhasaṃvaro. Sesānīti indriyasaṃvarādīni. Tasse vāti 『『sampannasīlā』』ti ettha yaṃ sīlaṃ vuttaṃ, tasseva. Sampannapātimokkhāti ettha pātimokkhaggahaṇena vevacanaṃ vatvā taṃ vitthāretvā…pe… ādimāha. Yathā aññatthāpi 『『idha bhikkhu sīlavā hotī』』ti puggalādhiṭṭhānāya desanāya uddiṭṭhaṃ sīlaṃ 『『pātimokkhasaṃvarasaṃvuto viharatī』』ti (vibha. 508) niddiṭṭhaṃ. Kasmā āraddhanti desanāya kāraṇapucchā. Sīlānisaṃsadassanatthanti payojananiddeso. 『『Sīlānisaṃsadassanattha』』nti hi ettha byatirekato yaṃ sīlānisaṃsassa adassanaṃ, taṃ imissā desanāya kāraṇanti kasmā āraddhanti? Veneyyānaṃ sīlānisaṃsassa adassanatoti atthato āpanno eva hoti. Tenāha 『『sacepī』』tiādi. Sīlānisaṃsadassanatthanti pana imassa atthaṃ vivarituṃ 『『tesa』』ntiādi vuttaṃ. Ānisaṃsoti udayo. 『『Sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī』』tiādīsu (dī. ni. 3.316; a. ni.

我來翻譯這段巴利文： 最主要的戒。"兩處"即列舉和解說。此處如解說中列舉中也說波羅提木叉律儀為世尊所說，因說"具足戒"。經中以戒的攝取即是以波羅提木叉律儀方式而來。故說"唯波羅提木叉律儀"等。其中以限定詞顯示其他三種部分包含于波羅提木叉中。如是在不顧望望，因活命而違犯六學處，及不觀察而受用病人資具時制定學處。"三"即根律儀戒等。有稱為戒的處所，即以戒的同義詞在某經中所攝取的處所，如波羅提木叉律儀。因阿阇梨在面前，以禮貌方式詢問而不否認。故說"不許可"。"僅守護六門"說其輕微性，因僅以心安住便恢復正常。其他亦同此理。"僅資具生起"以果顯因。因生起是資具生起的因。"此義"即此目的，即受用此資具之意。"無比喻"以此顯示根律儀等三種是主要戒的眷屬而轉，名為比喻戒。 今為顯示唯波羅提木叉律儀的主要性，以差異和類比的譬喻說"若"等。其中"此"即波羅提木叉律儀。"其餘"即根律儀等。"彼即"在"具足戒"中所說戒即是。說"具足波羅提木叉"以此處波羅提木叉攝取為同義詞，詳說此⋯⋯等。如他處"此比丘具戒"以人為主的教說列舉戒，"住于防護波羅提木叉律儀"而解說。"何故開始"問教說的原因。"為顯示戒功德"為顯示目的。"為顯示戒功德"中，由差異而不顯示戒功德，此為此教說的原因，故"何故開始"？由意義而得"因眾生不見戒功德"。故說"若"等。為開顯"為顯示戒功德"的意義故說"彼等"等。"功德"即利益。如"具戒、成就戒者，身壞命終後生善趣天界"等（長部3.316；增支部...）。

5.213; mahāva. 285) pana vipākaphalampi 『『ānisaṃso』』ti vuttaṃ. Ko visesoti ko phalaviseso. Kā vaḍḍhīti ko abbhudayo. Vijjamānopi guṇo yāthāvato vibhāvito eva abhiruciṃ uppādeti, na avibhāvito, tasmā ekantato ānisaṃsakittanaṃ icchitabbamevāti dassetuṃ 『『appeva nāmā』』tiādimāha.

Piyoti piyāyitabbo. Piyassa nāma dassanaṃ ekantato abhinanditabbaṃ hotīti āha 『『piyacakkhūhi sampassitabbo』』ti. Pītisamuṭṭhānappasannasommarūpapariggahañhi cakkhu 『『piyacakkhū』』ti vuccati. Tesanti sabrahmacārīnaṃ. Manavaḍḍhanakoti pītimanassa paribrūhanato uparūpari pīticittasseva uppādanako. Garuṭṭhāniyoti garukaraṇassa ṭhānabhūto. Jānaṃ jānātīti ñāṇena jānitabbaṃ jānāti. Yathā vā aññe ajānantāpi jānantā viya pavattanti, na evamayaṃ, ayaṃ pana jānanto eva jānāti. Passaṃ passatīti dassanabhūtena paññācakkhunā passitabbaṃ passati, passanto eva vā passati. Evaṃ sambhāvanīyoti evaṃ viññutāya paṇḍitabhāvena sambhāvetabbo. Sīlesvevassa paripūrakārīti sīlesu paripūrakārī eva bhaveyyāti. Evaṃ uttarapadāvadhāraṇaṃ daṭṭhabbaṃ. Evañhi iminā padena uparisikkhādvayaṃ anivattitameva hoti. Yathā pana sīlesu paripūrakārī nāma hoti, taṃ phalena dassetuṃ 『『ajjhatta』』ntiādi vuttaṃ. Vipassanādhiṭṭhānasamādhisaṃvattanikatāya hi idha sīlassa pāripūrī, na kevalaṃ akhaṇḍādibhāvamattaṃ. Vuttañhetaṃ 『『yāni kho pana tāni akhaṇḍāni…pe… samādhisaṃvattanikānī』』ti. Evañca katvā uparisikkhādvayaṃ sīlassa sambhārabhāvena gahitanti sīlassevettha padhānaggahaṇaṃ siddhaṃ hoti. Sīlānurakkhakā hi cittekaggatāsaṅkhārapariggahā. Anūnenāti akhaṇḍādibhāvena, kassaci vā ahāpanena upapannena. Ākārenāti karaṇena sampādanena.

Ajjhattanti vā attanoti vā ekaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe cetaṃ, 『『samatha』』nti upayogavacanaṃ 『『anū』』ti iminā upasaggena yoge siddhanti āha 『『attano cittasamathe yutto』』ti. Tattha cittasamatheti cittassa samādhāne. Yuttoti aviyutto pasuto. Yo sabbena sabbaṃ jhānabhāvanāya ananuyutto, so taṃ bahi nīharati nāma. Yo ārabhitvā antarā saṅkocaṃ āpajjati, so taṃ vināseti nāma. Yo pana īdiso ahutvā jhānaṃ upasampajja viharati, so anirākatajjhānoti dassento 『『bahi anīhaṭajjhāno』』tiādimāha. Nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. 『『Thambhaṃ niraṃkatvā nivātavuttī』』tiādīsu (su. ni. 328) cassa payogo daṭṭhabbo.

Sattavidhāya anupassanāyāti ettha aniccānupassanā, dukkhānupassanā, anattānupassanā, nibbidānupassanā, virāgānupassanā, nirodhānupassanā, paṭinissaggānupassanāti imā sattavidhā anupassanā. Suññāgāragato bhikkhu tattha laddhakāyavivekatāya samathavipassanāvasena cittavivekaṃ paribrūhento yathānusiṭṭhapaṭipattiyā lokaṃ sāsanañca attano visesādhigamaṭṭhānabhūtaṃ suññāgārañca upasobhayamāno guṇavisesādhiṭṭhānabhāvāpādanena viññūnaṃ atthato taṃ brūhento nāma hotīti vuttaṃ 『『brūhetā suññāgārāna』』nti. Tenāha 『『ettha cā』』tiādi. Ekabhūmakādipāsāde kurumānopi pana neva suññāgārānaṃ brūhetāti daṭṭhabbo. Suññāgāraggahaṇena cettha araññarukkhamūlādi sabbaṃ padhānānuyogakkhamaṃ senāsanaṃ gahitanti daṭṭhabbaṃ.

我來翻譯這段巴利文： 但在（長部3.316；增支部5.213；大品285）中，報果亦稱為"功德"。"何殊勝"即何果殊勝。"何增益"即何增上。有功德若如實顯現則生歡喜，不顯現則不然，故必定須稱頌功德，為顯示此而說"或許"等。 "可愛"即應愛樂。可愛者見必定歡喜，故說"以可愛眼所見"。由喜生起而清凈柔和的容貌所攝的眼稱為"可愛眼"。"彼等"即同梵行者。"增長意"即因增長喜意而一再生起喜心。"尊重處"即成為尊重之處。"知而知"即以智了知應知。或如他人不知而裝作知，不如此，此則實知而知。"見而見"即以慧眼見應見，或實見而見。"如是可尊重"即如是因明智、智慧而應尊重。"于諸戒完全實行者"即應于諸戒完全實行。如是應知後分限定。如是以此句不排除上二學。為顯示如何名為戒完全實行者，以果顯示說"內"等。因此處戒的圓滿是因導向觀禪立足的定，不僅是無缺等性而已。故說"彼等無缺...導向定"。如是作已，上二學以戒資具攝取，故此唯戒主要攝取成就。因心一境性、行攝取是護戒者。"無減"即無缺等性，或不缺少任何而具足。"行相"即造作、成就。 "內"或"自"義同，文字不同。此為處格，"止"為業格，與"隨"此字首結合而成就，故說"隨自心止相應"。其中"心止"即心定。"相應"即不離、專注。若完全不修習禪定，名為外出。若開始后陷入退縮，名為破壞。若不如是而成就禪定而住，為顯示不捨禪定而說"未外出禪"等。因出外和破壞義為此舍離。應見如"除去傲慢、謙虛而住"等（經集328）中的用例。 "七種隨觀"中，無常隨觀、苦隨觀、無我隨觀、厭離隨觀、離貪隨觀、滅隨觀、舍隨觀，此為七種隨觀。比丘入空閑處，因得身遠離而增長止觀的心遠離，以隨教修行莊嚴世間、教法及作為自己殊勝證得處的空閑處，以功德殊勝確立而實際增長於智者，故說"增長空閑處"。故說"此中"等。造一層等殿堂者不名增長空閑處。以空閑處攝取此處應知攝取森林、樹下等一切適合精進修行的住處。

Ettāvatā yathā taṇhāvicaritadesanā paṭhamaṃ taṇhāvasena āraddhāpi taṇhāpadaṭṭhānattā mānadiṭṭhīnaṃ mānadiṭṭhiyo osaritvā kamena papañcattayadesanā jātā, evamayaṃ desanā paṭhamaṃ adhisīlasikkhāvasena āraddhāpi sīlapadaṭṭhānattā samathavipassanānaṃ samathavipassanāyo osaritvā kamena sikkhāttayadesanā jātāti veditabbā. Ettha hi 『『sīlesvevassa paripūrakārī』』ti ettāvatā adhisīlasikkhā vuttā, 『『ajjhattaṃ cetosamathamanuyutto anirākatajjhāno』』ti ettāvatā adhicittasikkhā, 『『vipassanāya samannāgato』』ti ettāvatā adhipaññāsikkhā. 『『Brūhetā suññāgārāna』』nti iminā pana samathavasena suññāgāravaḍḍhane adhicittasikkhā, vipassanāvasena adhipaññāsikkhāti evaṃ dvepi sikkhā saṅgahetvā vuttā. Ettha ca 『『ajjhattaṃ cetosamathamanuyutto anirākatajjhāno』』ti imehi padehi sīlānurakkhikā eva cittekaggatā kathitā, 『『vipassanāyā』』ti iminā padena sīlānurakkhiko saṅkhārapariggaho.

Kathaṃ cittekaggatā sīlamanurakkhati? Yassa hi cittekaggatā natthi, so byādhimhi uppanne vihaññati, so byādhivihato vikkhittacitto sīlaṃ vināsetvāpi byādhivūpasamaṃ kattā hoti. Yassa pana cittekaggatā atthi, so taṃ byādhidukkhaṃ vikkhambhetvā samāpattiṃ samāpajjati, samāpannakkhaṇe dukkhaṃ dūragataṃ hoti, balavataraṃ sukhamuppajjati. Evaṃ cittekaggatā sīlamanurakkhati. Kathaṃ saṅkhārapariggaho sīlamanurakkhati? Yassa hi saṅkhārapariggaho natthi, tassa 『『mama rūpaṃ mama viññāṇa』』nti attabhāve balavamamattaṃ hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sīlaṃ nāsetvāpi attabhāvaṃ posetā hoti. Yassa pana saṅkhārapariggaho atthi, tassa attabhāve balavamamattaṃ vā sineho vā na hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sacepissa antāni bahi nikkhamanti, sacepi ussussati visussati, khaṇḍākhaṇḍiko vā hoti satadhāpi sahassadhāpi, neva sīlaṃ vināsetvā attabhāvaṃ posetā hoti. Evaṃ saṅkhārapariggaho sīlaṃ anurakkhati.

我來 譯這段巴利文： 如此，如欲尋求教說雖先以渴愛開始，但因渴愛是慢見的立足處，而流入慢見，次第成為三戲論教說。如是此教說雖先以增上戒學開始，但因戒是止觀的立足處，而流入止觀，次第成為三學教說，應當了知。此中"于諸戒完全實行者"至此為說增上戒學，"隨內心止不捨禪定"至此為增上心學，"具足觀"至此為增上慧學。以"增長空閑處"此句，以止增長空閑處為增上心學，以觀為增上慧學，如是攝取說二學。此中"隨內心止不捨禪定"此等句說護戒的心一境性，以"觀"此句說護戒的行攝取。 如何心一境性護持戒？若無心一境性，病生時苦惱，為病所惱亂心散亂，雖破壞戒亦為止息病。若有心一境性，鎮伏病苦而入定，入定時苦遠離，生起更強的樂。如是心一境性護持戒。如何行攝取護持戒？若無行攝取，于"我色我識"等自身生強烈我慢，遇到饑荒疾病等危難時，雖破壞戒亦養護自身。若有行攝取，于自身無強烈我慢或愛著，遇到饑荒疾病等危難時，即使內臟外露，即使枯竭乾涸，即使碎成百片千片，也不會破壞戒而養護自身。如是行攝取護持戒。

『『Brūhetā suññāgārāna』』nti iminā pana tasseva ubhayassa brūhanā vaḍḍhanā sātaccakiriyā dassitā. Evaṃ bhagavā yasmā 『『sabrahmacārīnaṃ piyo cassaṃ…pe… bhāvanīyo cā』』ti ime cattāro dhamme ākaṅkhantena natthaññaṃ kiñci kātabbaṃ, aññadatthu sīlādiguṇasamannāgateneva bhavitabbaṃ. Īdiso hi sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo. Vuttampi hetaṃ –

『『Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavedinaṃ;

Attano kamma kubbānaṃ, taṃ jano kurute piya』』nti. (dha. pa. 217);

Tasmā 『『ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo cassaṃ…pe… sīlesvevassa paripūrakārī…pe… suññāgārāna』』nti vatvā idāni yasmā paccayalābhādiṃ patthayantenapi idameva karaṇīyaṃ, na aññaṃ kiñci, tasmā 『『ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assa』』ntiādimāha. Lābhī assanti lābhāsāya saṃvarasīlaparipūraṇaṃ pāḷiyaṃ āgataṃ. Kimīdisaṃ bhagavā anujānātīti? Na bhagavā sabhāvena īdisaṃ anujānāti, mahākāruṇikatāya pana puggalajjhāsayena evaṃ vuttanti dassento 『『na bhagavā』』tiādimāha. Tattha ghāsesanaṃ chinnakatho, na vācaṃ payuttaṃ bhaṇeti chinnakatho mūgo viya hutvā obhāsaparikathānimittaviññattipayuttaṃ ghāsesanaṃ vācaṃ na bhaṇe, na katheyyāti attho. Puggalajjhāsayavasenāti saṅkhepato vuttamatthaṃ vivaranto 『『yesaṃ hī』』tiādimāha. Raso sabhāvabhūto ānisaṃso rasānisaṃso.

Paccayadānakārāti cīvarādipaccayadānavasena pavattakārā. Mahapphalā mahānisaṃsāti ubhayametaṃ atthato ekaṃ, byañjanameva nānaṃ. 『『Pañcime, gahapatayo, ānisaṃsā』』tiādīsu (mahāva. 285) hi ānisaṃsasaddo phalapariyāyopi hoti. Mahantaṃ vā lokiyasukhaṃ phalanti pasavantīti mahapphalā, mahato lokuttarasukhassa paccayā hontīti mahānisaṃsā. Tenāha 『『lokiyasukhena phalabhūtenā』』tiādi.

Peccabhavaṃ gatāti petūpapattivasena nibbattiṃ upagatā. Te pana yasmā idha katakālakiriyā kālena katajīvitupacchedā honti, tasmā vuttaṃ 『『kālakatā』』ti. Sassusasurā ca tappakkhikā ca sassusasurapakkhikā. Te ñātiyonisambandhena āvāhavivāhasambandhavasena sambaddhā ñātī. Sālohitāti yonisambandhavasena. Ekalohitabaddhāti ekena samānena lohitasambandhena sambaddhā. Pasannacittoti pasannacittako. Kālakato pitā vā mātā vā petayoniyaṃ uppannoti adhikārato viññāyatīti vuttaṃ. Mahānisaṃsameva hotīti tassa tathāsīlasampannattāti adhippāyo.

Ajjhottharitāti madditā. Na ca maṃ arati saheyyāti maṃ ca arati na abhibhaveyya na maddeyya na ajjhotthareyya. Uppannanti jātaṃ nibbattaṃ. Sīlādiguṇayutto hi aratiñca ratiñca sahati ajjhottharati, madditvā tiṭṭhati, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti dasseti. Cittutrāso bhāyatīti bhayaṃ, ārammaṇaṃ bhāyati etasmāti bhayaṃ. Taṃ duvidhampi bhayaṃ bheravañca sahati abhibhavatīti bhayabheravasaho. Sīlādiguṇayutto hi bhayabheravaṃ sahati ajjhottharati, madditvā tiṭṭhati ariyakoṭiyavāsī mahādattatthero viya.

我來翻譯這段巴利文： 以"增長空閑處"此句顯示彼二者的增長、增益、持續行作。如是世尊因為"愿我為同梵行者所愛...所尊重"，欲求此四法者無餘事可作，唯應具足戒等功德。如是者為同梵行者所愛、所意、所重、所尊。故說： "具戒見成就， 住法知真實， 自作己所業， 人人皆愛彼。"（法句經217） 因此說"諸比丘，若比丘愿為同梵行者所愛...應于諸戒完全實行...空閑處"。今因欲求資具利得等者亦唯應作此，無餘可作，故說"諸比丘，若比丘愿得利養"等。"愿得利養"在經中以利養希求而圓滿律儀戒。世尊如何允許此？世尊不以自性允許如是，但以大悲隨人意樂而如是說，為顯示此而說"世尊不"等。其中"斷絕尋食言語"即不說尋食言語，如啞者般不說示相暗示等尋食言語之意。"隨人意樂"簡略所說義，為開顯而說"因彼等"等。本性功德味為味功德。 "施資具者"即以佈施衣等資具方式而行作者。"大果大功德"此二義一，文字不同。如"居士，此五功德"等（大品285）中功德字亦為果的同義詞。或生大世間樂為大果，為出世樂因為大功德。故說"以世間樂為果"等。 "往生後有"即以投生鬼趣方式而生。彼等因於此作時死、由時而斷命根，故說"死亡"。公婆及其眷屬為公婆眷屬。彼等以親族血緣關聯、以婚姻關聯而相連的親族。"同血"即以血緣關聯。"同血系"即以同一血系關聯相連。"凈心"即具凈心。由文脈了知死亡父或母生鬼趣而說。"唯大功德"即因彼具如是戒之意。 "鎮伏"即征服。"不憂惱征服我"即憂惱不能勝伏、征服、鎮伏我。"已生"即已產生。具戒等功德者征服、鎮伏憂喜，征服而住，故顯示欲求如是自己者亦應具戒等功德。心怖畏為"怖"，由此怖畏所緣為"怖"。征服、勝伏此二種怖及可畏為征服怖畏者。具戒等功德者征服、鎮伏怖畏，征服而住，如住聖界的大達長老。

Thero kira maggaṃ paṭipanno aññataraṃ pāsādikaṃ araññaṃ disvā 『『idhevajja samaṇadhammaṃ katvā gamissāmī』』ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā pallaṅkaṃ ābhujitvā nisīdi. Rukkhadevatāya dārakā therassa sīlatejena sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu. Devatāpi sakalarukkhaṃ cālesi. Thero acalova nisīdi. Sā devatā dhūmāyi pajjali. Neva sakkhi theraṃ cāletuṃ. Tato upāsakavaṇṇenāgantvā vanditvā aṭṭhāsi. 『『Ko eso』』ti vuttā 『『ahaṃ, bhante, tasmiṃ rukkhe adhivatthā devatā』』ti avoca. Tvaṃ ete vikāre akāsīti. Āma, bhanteti. 『『Kasmā』』ti ca vuttā āha 『『tumhākaṃ, bhante, sīlatejena dārakā sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu, sāhaṃ tumhe palāpetuṃ evamakāsi』』nti. Thero āha 『『atha kasmā 『idha, bhante, mā vasatha, mayhaṃ aphāsuka』nti paṭikacceva nāvacāsi, idāni pana mā maṃ kiñci avaca, 『ariyakoṭiyamahādatto amanussabhayena gato』ti vacanato lajjāmi, tenāhaṃ idheva vasissaṃ, tvaṃ pana ajjekadivasaṃ yattha katthaci vasāhī』』ti. Evaṃ sīlādiguṇayutto bhayabheravasaho hoti, tasmā īdisamattānaṃ icchantenapi sīlādiguṇayutteneva bhavitabbanti dasseti. Dutiyādīni uttānatthāni.

Ākaṅkhasuttādivaṇṇanā niṭṭhitā.

5-10. Migasālāsuttādivaṇṇanā

75-80. Pañcame imassa hi puggalassa sīlavirahitassa paññā sīlaṃ paridhovatīti akhaṇḍādibhāvāpādanena sīlaṃ ādimajjhapariyosānesu paññāya suvisodhitaṃ karoti. Yassa hi abbhantare sīlasaṃvaro natthi, ugghaṭitaññutāya pana cātuppadikagāthāpariyosāne paññāya sīlaṃ dhovitvā saha paṭisambhidāhi arahattaṃ pāpuṇāti, ayaṃ paññāya sīlaṃ dhovati nāma seyyathāpi santatimahāmatto.

Sīlavā pana paññaṃ dhovati. Yassa (dī. ni. aṭṭha. 1.317) hi puthujjanassa sīlaṃ saṭṭhiasītivassāni akhaṇḍaṃ hoti, so maraṇakālepi sabbakilese ghātetvā sīlena paññaṃ dhovitvā arahattaṃ gaṇhāti kandarasālapariveṇe mahāsaṭṭhivassatthero viya. There kira maraṇamañce nipajjitvā balavavedanāya nitthunante tissamahārājā 『『theraṃ passissāmī』』ti gantvā pariveṇadvāre ṭhito taṃ saddaṃ sutvā pucchi 『『kassa saddo aya』』nti. Therassa nitthunanasaddoti. 『『Pabbajjāya saṭṭhivassena vedanāpariggahamattampi na kataṃ, idāni na taṃ vandissāmī』』ti nivattitvā mahābodhiṃ vandituṃ gato. Tato upaṭṭhākadaharo theraṃ āha 『『kiṃ no, bhante, lajjāpetha, saddhopi rājā vippaṭisārī hutvā 『na vandissāmī』ti gato』』ti. Kasmā, āvusoti? Tumhākaṃ nitthunanasaddaṃ sutvāti. 『『Tena hi me okāsaṃ karothā』』ti vatvā vedanaṃ vikkhambhetvā arahattaṃ patvā daharassa saññaṃ adāsi 『『gacchāvuso, idāni rājānaṃ amhe vandāpehī』』ti. Daharo gantvā 『『idāni kira theraṃ vandathā』』ti āha. Rājā susumārapatitena theraṃ vandanto 『『nāhaṃ ayyassa arahattaṃ vandāmi, puthujjanabhūmiyaṃ pana ṭhatvā rakkhitasīlameva vandāmī』』ti āha. Evaṃ sīlena paññaṃ dhovati nāma. Sesaṃ vuttameva. Chaṭṭhādīsu natthi vattabbaṃ.

Migasālāsuttādivaṇṇanā niṭṭhitā.

Ākaṅkhavaggavaṇṇanā niṭṭhitā.

(9) 4. Theravaggo

1-8. Vāhanasuttādivaṇṇanā

81-

我來翻譯這段巴利文： 據說長老正行道時，見到一處可喜的森林，心想"今日即於此處行沙門法后再行"，遂離開道路，在某樹下鋪設僧伽梨，曲膝而坐。樹神的童子因長老戒德之力，不能以本性安住，遂發出喧譁。樹神亦使整樹搖動。長老卻穩如不動而坐。樹神遂熊熊燃燒。仍不能動長老。繼而以優婆塞形態而來，禮拜而立。被問"何人"，答"我是此樹中的主神"。"汝作此種種變相"。"是的，尊者"。被問"為何"，答"因尊者戒德之力，童子不能以本性安住而喧譁，我亦如是作"。長老曰："何以不直接言'請勿於此住，於我非安'？今勿對我言何事，因'住聖界大達已因非人之畏而去'之語，我感慚愧，故我將住於此，汝今日可隨意住於何處"。如是具戒等功德者能征服怖畏，故顯示欲求如是自己者亦應具戒等功德。其餘義已顯明。 《求愿經》等註解竟。 5-10. 《鹿舍羅經》等註解 75-80. 第五，此人若無戒，慧則污穢戒，以使戒於始中終為慧所凈潔。若其內無戒律防護，但因能知未來，於四句偈末以慧洗滌戒，並獲得阿羅漢果及通達智，此謂慧洗滌戒，猶如常時大臣。 具戒者洗滌慧。若凡夫之戒六十八年不缺，臨終時盡滅諸煩惱，以戒洗滌慧而得阿羅漢果，如窟中洞房六十歲長老。據說長老臥于死床，遭強烈苦痛而呻吟，提舍摩訶羅阇王為"見長老"而至，站于房門，聽聞其聲而問："此何聲？"答："長老呻吟聲。"王曰："出家六十年，未曾以苦痛為障礙，今不當禮拜"，遂轉往大菩提樹禮拜。侍者童子對長老曰："尊者何不令王慚愧？王已悔恨，言'不當禮拜'"。"何故？"答："因聞尊者呻吟聲。"童子曰："請予我機會"。遂緩解苦痛，證得阿羅漢果，告訴童子："去，令王禮拜我們"。童子往告："今可禮拜長老"。王禮拜時曰："我非禮拜尊者之阿羅漢果，乃立於凡夫境地，禮拜其所守護之戒"。如是以戒洗滌慧。其餘如前所說。第六等無可說。 《鹿舍羅經》等註解竟。 《求愿品》註解竟。 （9）4. 長老品 1-8. 《乘經》等註解 81-

1. Catutthassa paṭhame vimariyādīkatenāti nimmariyādīkatena. Cetasāti evaṃvidhena cittena viharati. Tattha dve mariyādā kilesamariyādā ca ārammaṇamariyādā ca. Sace hissa rūpādike ārabbha rāgādayo uppajjeyyuṃ, kilesamariyādā tena katā bhaveyya. Tesu panassa ekopi na uppannoti kilesamariyādā natthi. Sace panassa rūpādidhamme āvajjentassa ekacce āpāthaṃ nāgaccheyyuṃ, evamassa ārammaṇamariyādā bhaveyya. Te panassa dhamme āvajjentassa āpāthaṃ anāgatadhammo nāma natthīti ārammaṇamariyādāpi natthi. Idha pana kilesamariyādā adhippetāti āha 『『kilesamariyādaṃ bhinditvā』』tiādi. Tatiyādīsu natthi vattabbaṃ.

Vāhanasuttādivaṇṇanā niṭṭhitā.

9-10. Kokālikasuttādivaṇṇanā

89-90. Navame (saṃ. ni. ṭī. 1.

我來翻譯這段巴利文： 第四品第一中"以無限制心"即以無邊際心。"以心"即以如是心而住。此中有兩種邊際：煩惱邊際和所緣邊際。若對色等生起貪等，煩惱邊際為彼所作。但對彼等一個也不生起，故無煩惱邊際。若對彼思維色等法時，某些不現起，如是則有所緣邊際。但對彼思維諸法時，無所謂未來法不現起，故亦無所緣邊際。此中意指煩惱邊際，故說"破除煩惱邊際"等。第三等無可說。 《乘經》等註解竟。 9-10. 《拘迦利經》等註解 89-90. 第九（相應部註疏1.

1.181) kokālikanāmakā dve bhikkhū. Tato idhādhippetaṃ niddhāretvā dassetuṃ 『『koyaṃ kokāliko』』ti pucchā. Suttassa aṭṭhuppattiṃ dassetuṃ 『『kasmā ca upasaṅkamī』』ti pucchā. Ayaṃ kirātiādi yathākkamaṃ tāsaṃ vissajjanaṃ. Vivekavāsaṃ vasitukāmattā appicchatāya ca mā no kassaci…pe… vasiṃsu. Āghātaṃ uppādesi attano icchāvighātanato. Therā bhikkhusaṅghassa niyyādayiṃsu payuttavācāya akatattā therehi ca adāpitattā. Pubbepi…pe… maññeti iminā therānaṃ kohaññe ṭhitabhāvaṃ āsaṅkati avaṇe vaṇaṃ passanto viya, suparisuddhe ādāsatale jallaṃ uṭṭhāpento viya ca.

Aparajjhitvāti bhagavato sammukhā 『『pāpabhikkhū jātā』』ti vatvā. Mahāsāvajjadassanatthanti mahāsāvajjabhāvadassanatthaṃ, ayameva vā pāṭho. Māhevanti mā evamāha, mā evaṃ bhaṇi. Saddhāya ayo uppādo saddhāyo, taṃ āvahatīti saddhāyikoti āha 『『saddhāya āgamakaro』』ti. Saddhāyikoti vā saddhāya ayitabbo, saddheyyoti attho. Tenāha 『『saddhātabbavacano vā』』ti.

Pīḷakā nāma bāhirato paṭṭhāya aṭṭhīni bhindanti, imā pana paṭhamaṃyeva aṭṭhīni bhinditvā uggatā. Tenāha 『『aṭṭhīni bhinditvā uggatāhi piḷakāhī』』ti. Taruṇabeluvamattiyoti taruṇabillaphalamattiyo. Visagilitoti khittapaharaṇo . Tañca baḷisaṃ visasamaññā loke. Ārakkhadevatānaṃ saddaṃ sutvāti padaṃ ānetvā sambandho.

Brahmaloketi suddhāvāsaloke. Varākoti anuggahavacanametaṃ. Hīnapariyāyoti keci. Piyasīlāti iminā etasmiṃ atthe niruttinayena pesalāti padasiddhīti dasseti. Kabarakkhīnīti byādhibalena paribhinnavaṇṇatāya kabarabhūtāni akkhīni. Yattakanti bhagavato vacanaṃ aññathā karontena yattakaṃ tayā aparaddhaṃ, tassa pamāṇaṃ natthīti attho. Yasmā anāgāmino nāma pahīnakāmacchandabyāpādā honti, tvañca diṭṭhikāmacchandabyāpādavasena idhāgato, tasmā yāvañca te idaṃ aparaddhanti evamettha attho daṭṭhabbo.

Adiṭṭhippattoti appattadiṭṭhiko. Gilitaviso viya visaṃ gilitvā ṭhito viya. Kuṭhārisadisā mūlapacchindanaṭṭhena. Uttamattheti arahatte. Khīṇāsavoti vadati sunakkhatto viya acelaṃ korakkhattiyaṃ. Yo aggasāvako viya pasaṃsitabbo khīṇāsavo, taṃ 『『dussīlo aya』』nti vadati. Vicinātīti ācinoti pasavati. Pasaṃsiyanindā tāva sampannaguṇaparidhaṃsanavasena pavattiyā sāvajjatāya kaṭukavipākā, nindiyappasaṃsā pana kathaṃ tāya samavipākāti? Tattha avijjamānaguṇasamāropanena attano paresañca micchāpaṭipattihetubhāvato pasaṃsiyena tassa samabhāvakaraṇato ca. Lokepi hi asūraṃ sūrena samaṃ karonto gārayho hoti, pageva duppaṭipannaṃ suppaṭipannena samaṃ karontoti.

Sakena dhanenāti attano sāpateyyena. Ayaṃ appamattako aparādho diṭṭhadhammikattā sappatikārattā ca tassa. Ayaṃ mahantataro kali katūpacitassa samparāyikattā appatikārattā ca.

Nirabbudoti gaṇanāviseso esoti āha 『『nirabbudagaṇanāyā』』ti, satasahassaṃ nirabbudānanti attho. Yamariyagarahī nirayaṃ upetīti ettha yathāvuttaāyuppamāṇaṃ pākatikavasena ariyūpavādinā vuttanti veditabbaṃ. Aggasāvakānaṃ pana guṇamahantatāya tatopi ativiya mahantataramevāti vadanti.

我來 譯這段巴利文： （相應部註疏1.181）兩位名為拘迦利的比丘。為顯示此中所指，問"此拘迦利是誰"。為顯示經緣起，問"為何趨近"。"此據說"等是對彼等問題的次第回答。因欲住獨住及少欲，"愿無人…等"而住。生起嗔恨因違背其愿。長老們交付給比丘僧團，因未說相關言，亦未由長老給與。"先前...等...認為"以此疑慮長老處於詭詐中，如見無疤處有疤，如在清凈鏡面上現垢。 "冒犯"即於世尊前說"成為惡比丘"。"為顯大罪"即為顯示大罪性，或此即文句。"莫如是"即莫如是說，莫如是言。信的來處為信源，帶來此為"可信"，故說"信的來源"。或"可信"即應以信相信，意為可信。故說"或可信語"。 所謂瘡從外起始破骨，但此等首先即破骨而生。故說"由破骨而生之瘡"。"如幼Beluva果"即如幼Billa果。"吞毒"即投射。彼鉤在世間為毒之名。"聞護衛天神之聲"接上此詞相連。 "梵世"即凈居天界。"可憐"此為憐憫語。有人說為卑賤之詞。"喜戒"以此顯示以語源法成就"善良"之詞。"混濁眼"即因病力變色而成混濁之眼。"如此"即你改變世尊之語所冒犯的量無限之意。因為不還者已斷欲貪、嗔恚，而你因邪見欲貪嗔恚而來此，故應如是了知"你如此冒犯"之義。 "未達見"即未得正見。"如吞毒"如吞毒而住。"如斧"因斷根本義。"最上義"即阿羅漢果。"說漏盡者"如孫那卡塔說裸行拘羅卡提。對應如上首聲聞讚歎的漏盡者，說"此為破戒者"。"積集"即造作、產生。若讚歎應責者雖因破壞完全功德而行而有罪而有惡報，但責嘆應贊者如何與此同報？因於此安立無有功德，為自己他人邪行因，及使其與應贊者同等故。如世間使怯者與勇者同等為應呵責，何況使行惡者與行善者同等。 "己財"即自己財產。此為小過失因現世可懺故。此為大過失因積集後世不可懺故。 "尼羅部陀"為數量名，故說"以尼羅部陀數"，意為十萬尼羅部陀。"謗聖者入地獄"此中應知如是說壽量對謗聖者依一般而說。但說對上首聲聞因功德大故比此更大。

Athakho brahmā sahampatīti ko ayaṃ brahmā, kasmā ca pana bhagavantaṃ upasaṅkamitvā etadavocāti? Ayaṃ kassapassa bhagavato sāsane sahako nāma bhikkhu anāgāmī hutvā suddhāvāsesu uppanno, tattha sahampati brahmāti sañjānanti. So panāhaṃ bhagavantaṃ upasaṅkamitvā 『『padumanirayaṃ kittessāmi, tato bhagavā bhikkhūnaṃ ārocessati, athānusandhikusalā bhikkhū tatthāyuppamāṇaṃ pucchissanti, bhagavā ācikkhanto ariyūpavāde ādīnavaṃ pakāsessatī』』ti iminā kāraṇena bhagavantaṃ upasaṅkamitvā etadavoca.

Magadharaṭṭhe saṃvohārato māgadhako pattho, tena. Paccitabbaṭṭhānassāti nirayadukkhena paccitabbappadesassa etaṃ abbudoti nāmaṃ. Vassagaṇanāti ekato paṭṭhāya dasaguṇitaṃ abbudaāyumhi tato aparaṃ vīsatiguṇitaṃ nirabbudādīsu vassagaṇanā veditabbā. Ayañca gaṇanā aparicitānaṃ dukkarāti vuttaṃ 『『na taṃ sukaraṃ saṅkhātu』』nti. Keci pana 『『tattha tattha paridevanānattena kammakāraṇanānattenapi imāni nāmāni laddhānī』』ti vadanti, apare 『『sītanarakā ete』』ti. Sabbatthāti ababādīsu padumapariyosānesu sabbesu nirayesu. Esa nayoti heṭṭhimato uparimassa vīsatiguṇataṃ atidisati. Dasame natthi vattabbaṃ.

Kokālikasuttādivaṇṇanā niṭṭhitā.

Theravaggavaṇṇanā niṭṭhitā.

(10) 5. Upālivaggo

1-4. Kāmabhogīsuttādivaṇṇanā

91-94. Pañcamassa paṭhamādīni uttānatthāni. Catutthe tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapanissito, tapo vā tannissito, tasmā āha 『『tapanissitaka』』nti. Lūkhaṃ pharusaṃ sādhusammatācāravirahato na pasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Upakkosatīti uppaṇḍeti , upahasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati. Tenāha 『『hīḷeti vambhetī』』ti.

Kāmabhogīsuttādivaṇṇanā niṭṭhitā.

1. Uttiyasuttavaṇṇanā

2. Pañcame paccante bhavaṃ paccantimaṃ. Pākārassa thirabhāvaṃ uddhamuddhaṃ pāpetīti uddhāpaṃ, pākāramūlaṃ. Ādi-saddena pākāradvārabandhaparikhādīnaṃ saṅgaho veditabbo. Paṇḍitadovārikaṭṭhāniyaṃ katvā bhagavā attānaṃ dassesīti dassento 『『ekadvāranti kasmā āhā』』ti codanaṃ samuṭṭhāpesi. Yassā paññāya vasena puriso paṇḍitoti vuccati, taṃ paṇḍiccanti āha 『『paṇḍiccena samannāgato』』ti. Taṃtaṃitikattabbatāsu chekabhāvo byattabhāvo veyyattiyaṃ. Medhati sammohaṃ hiṃsati vidhamatīti medhā, sā etassa atthīti medhāvī. Ṭhāne ṭhāne uppatti etissā atthīti ṭhānuppattikā, ṭhānaso uppajjanapaññā. Anupariyāyanti etenāti anupariyāyo, so eva pathoti anupariyāyapatho, parito pākārassa anusaṃyāyanamaggo. Pākārabhāgā sandhātabbā etthāti pākārasandhi, pākārassa phullitappadeso. So pana heṭṭhimantena dvinnampi iṭṭhakānaṃ vigamena evaṃ vuccatīti āha 『『dvinnaṃ iṭṭhakānaṃ apagataṭṭhāna』』nti. Chinnaṭṭhānanti chinnabhinnappadeso, chiddaṭṭhānaṃ vā. Tañhi vivaranti vuccati.

Uttiyasuttavaṇṇanā niṭṭhitā.

6-8. Kokanudasuttādivaṇṇanā

96-

我來 譯這段巴利文： "爾時娑婆世界主梵天"，此梵天是誰？又為何趨近世尊說此？此人于迦葉佛教法中為名沙訶比丘，證不還果生於凈居天，彼處稱為娑婆世界主梵天。他想："我趨近世尊，宣說蓮華地獄，世尊將告知諸比丘，善於貫通的比丘們將問彼處壽量，世尊說明時將顯示誹謗聖者之過患。"因此緣故趨近世尊說此。 摩揭陀國交易用摩揭陀缽他，以此。"受苦處"即以地獄苦受苦之處，此名為阿浮陀。"年數"即從一開始十倍為阿浮陀壽量，此後二十倍為尼羅浮陀等年數應知。此數難為未熟悉者所知，故說"不易計數"。有人說"彼彼因哀號差異、刑罰差異而得此等名"，另有人說"此等為寒地獄"。"一切處"即阿浮陀等至蓮花為終的一切地獄。"此法"指後者為前者的二十倍。第十無可說。 《拘迦利經》等註解竟。 長老品註解竟。 (10) 5. 優波離品 1-4. 《欲樂經》等註解 91-94. 第五品第一等義已顯明。第四中，燒熱、熾熱、身體疲憊為苦行，有此為苦行者，彼苦行者。因如是依苦行，或苦行依彼，故說"依苦行者"。粗陋、粗暴，因離善認可行為而不令凈信而活命、行動，為粗活命者，彼粗活命者。"輕蔑"即譏諷，以嘲笑方式責罵。"責備"即先輕視后責備。故說"輕視、誹謗"。 《欲樂經》等註解竟。 5. 《郁低迦經》註解 95. 第五中，邊地所生為邊地。使城墻堅固上升爲城基，即城墻基礎。以"等"字應知攝取城門、關閉、壕溝等。顯示世尊以自己為智者守門人而顯示，引起"為何說一門"的質問。由此慧力說人為智者，此為智性，故說"具足智性"。于種種應作事中的善巧性、明白性為聰慧性。破壞、摧毀愚癡為慧，有此為智者。于處處生起為處生，即于處處生起之慧。以此而巡迴為巡迴，即為道，即巡迴道，圍繞城墻巡行之道。應連線城墻部分為城墻接合，即城墻裂處。此以下限兩磚脫落而如是稱，故說"兩磚脫落處"。"斷處"即斷裂破碎處，或孔隙處。此即稱為開口。 《郁低迦經》註解竟。 6-8. 《拘那陀經》等註解 96-

1. Chaṭṭhe khandhāpi diṭṭhiṭṭhānaṃ ārammaṇaṭṭhena 『『rūpaṃ attato samanupassatī』』tiādivacanato. Avijjāpi diṭṭhiṭṭhānaṃ upanissayādibhāvena pavattanato. Yathāha 『『assutavā, bhikkhave, puthujjano ariyānaṃ adassāvī ariyadhammassa akovido』』tiādi (dha. sa. 1007). Phassopi diṭṭhiṭṭhānaṃ. Yathā cāha 『『tadapi phassapaccayā (dī. ni. 1.118-130) phussa phussa paṭisaṃvediyantī』』ti (dī. ni. 1.144) ca. Saññāpi diṭṭhiṭṭhānaṃ. Vuttañhetaṃ 『『saññānidānā hi papañcasaṅkhā (su. ni. 880; mahāni. 109), pathavito saññatvā』』ti (ma. ni. 1.2) ca ādi. Vitakkopi diṭṭhiṭṭhānaṃ. Vuttampi cetaṃ 『『takkañca diṭṭhīsu pakappayitvā, saccaṃ musāti dvayadhammamāhū』』ti (su. ni. 892; mahāni. 121), 『『takkī hoti vīmaṃsī』』ti (dī. ni. 1.34) ca ādi. Ayonisomanasikāropi diṭṭhiṭṭhānaṃ. Tenāha bhagavā – 『『tassevaṃ ayoniso manasikaroto channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjati, atthi me attāti tassa saccato thetato diṭṭhi uppajjatī』』tiādi (ma. ni. 1.19).

Yā diṭṭhīti idāni vuccamānānaṃ aṭṭhārasannaṃ padānaṃ sādhāraṇaṃ mūlapadaṃ. Diṭṭhiyeva diṭṭhigataṃ gūthagataṃ viya, diṭṭhīsu vā gataṃ idaṃ dassanaṃ dvāsaṭṭhidiṭṭhīsu antogadhattātipi diṭṭhigataṃ, diṭṭhiyā vā gataṃ diṭṭhigataṃ. Idañhi 『『atthi me attā』』tiādi diṭṭhiyā gamanamattameva , natthettha attā vā nicco vā kocīti vuttaṃ hoti. Sā cāyaṃ diṭṭhi dunniggamanaṭṭhena gahanaṃ. Duratikkamaṭṭhena sappaṭibhayaṭṭhena ca kantāro dubbhikkhakantāravāḷakantārādayo viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena, vilomanaṭṭhena vā visūkaṃ. Kadāci sassatassa, kadāci ucchedassa vā gahaṇato virūpaṃ phanditanti vipphanditaṃ. Bandhanaṭṭhena saṃyojanaṃ. Diṭṭhiyeva anto tudanaṭṭhena dunnīharaṇīyaṭṭhena ca sallanti diṭṭhisallaṃ. Diṭṭhiyeva pīḷākaraṇaṭṭhena sambādhoti diṭṭhisambādho. Diṭṭhiyeva mokkhāvaraṇaṭṭhena palibodhoti diṭṭhipalibodho. Diṭṭhiyeva dummocanīyaṭṭhena bandhananti diṭṭhibandhanaṃ. Diṭṭhiyeva duruttaraṇaṭṭhena papātoti diṭṭhipapāto. Diṭṭhiyeva thāmagataṭṭhena anusayoti diṭṭhānusayo. Diṭṭhiyeva attānaṃ santāpetīti diṭṭhisantāpo. Diṭṭhiyeva attānaṃ anudahatīti diṭṭhipariḷāho. Diṭṭhiyeva kilesakāyaṃ ganthetīti diṭṭhigantho. Diṭṭhiyeva bhusaṃ ādiyatīti diṭṭhupādānaṃ. Diṭṭhiyeva 『『sacca』』ntiādivasena abhinivisatīti diṭṭhābhiniveso. Diṭṭhiyeva 『『idaṃ para』』nti āmasati, parato vā āmasatīti diṭṭhiparāmāso, samuṭṭhāti etenāti samuṭṭhānaṃ, kāraṇaṃ. Samuṭṭhānassa bhāvo samuṭṭhānaṭṭho, tena samuṭṭhānaṭṭhena, kāraṇabhāvenāti attho. Sattamaṭṭhamesu natthi vattabbaṃ.

Kokanudasuttādivaṇṇanā niṭṭhitā.

9-10. Upālisuttādivaṇṇanā

99-

我來翻譯這段巴利文： 第六中，蘊亦為見處，因所緣義，如說"觀色為我"等。無明亦為見處，因以親依等方式生起。如說"諸比丘，無聞凡夫不見諸聖，不知聖法"等（法集論1007）。觸亦為見處。如說"此亦以觸為緣"（長部1.118-130），及"觸已觸已而感受"（長部1.144）。想亦為見處。因說"戲論想實從想生"（經集880；大義釋109），及"從地想"（中部1.2）等。尋亦為見處。亦說"于諸見構思尋，說真妄二法"（經集892；大義釋121），及"為思惟者、推度者"（長部1.34）等。不如理作意亦為見處。故世尊說："如是不如理作意時，生起六見之一，'我有我'之見生起為真實、確定"等（中部1.19）。 "彼見"為今將說的十八句之共同根本句。見即見趣如糞趣，或於諸見趣入此見因攝入六十二見為見趣，或見之趣為見趣。此"我有我"等僅為見之趨向，無有我或常等任何，是故說。此見因難出義為叢林。因難度過義、可怖義為曠野，如饑荒曠野、猛獸曠野等。因正見貫通義或違背義為戲論。因時取常、時取斷而取故為種種動。因束縛義為結。見因內刺義、難拔義為見箭。見因作苦惱義為見障礙。見因障礙解脫義為見礙。見因難解義為見縛。見因難度義為見斷崖。見因堅固義為見隨眠。見因自燒惱為見燒惱。見因自燒灼為見熱惱。見因繫縛煩惱身為見結。見因強取為見取。見因"此為真實"等方式執著為見執著。見觸"此為他"，或從他觸為見取著，由此生起為生起，即因。生起之性為生起義，以生起義，即以因性之義。第七第八無可說。 《拘那陀經》等註解竟。 9-10. 《優波離經》等註解 99-

1. Navame ajjhogāhetvā adhippetamatthaṃ sambhavituṃ sādhetuṃ dukkhāni durabhisambhavāni. Aṭṭhakathāyaṃ pana tattha nivāsoyeva dukkhoti dassetuṃ 『『sambhavituṃ dukkhāni dussahānī』』ti vuttaṃ. Araññavanapatthānīti araññalakkhaṇappattāni vanasaṇḍāni. Vanapatthasaddo hi saṇḍabhūte rukkhasamūhepi vattatīti araññaggahaṇaṃ. Pavivekanti pakārato, pakārehi vā vivecanaṃ, rūpādiputhuttārammaṇe pakārato gamanādiiriyāpathappakārehi attano kāyassa vivecanaṃ, gacchatopi tiṭṭhatopi nisajjatopi nipajjatopi ekasseva pavatti. Teneva hi vivecetabbānaṃ vivecanākārassa ca bhedato bahuvidhattā te ekattena gahetvā 『『paviveka』』nti ekavacanena vuttaṃ. Dukkaraṃ pavivekanti vā pavivekaṃ kattuṃ na sukhanti attho. Ekībhāveti ekattabhāve. Dvayaṃdvayārāmoti dvinnaṃ dvinnaṃ bhāvābhirato. Haranti viyāti saṃharanti viya vighātuppādanena. Tenāha 『『ghasanti viyā』』ti. Bhayasantāsuppādanena khādituṃ āgatā yakkharakkhasapisācādayo viyāti adhippāyo. Īdisassāti aladdhasamādhino. Tiṇapaṇṇamigādisaddehīti vāteritānaṃ tiṇapaṇṇādīnaṃ migapakkhiādīnañca bhīsanakehi bheravehi saddehi. Vividhehi ca aññehi khāṇuādīhi yakkhādiākārehi upaṭṭhitehi bhīsanakehi. Ghaṭena kīḷā ghaṭikāti eke. Dasamaṃ uttānameva.

Upālisuttādivaṇṇanā niṭṭhitā.

Upālivaggavaṇṇanā niṭṭhitā.

Dutiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Tatiyapaṇṇāsakaṃ

(11) 1. Samaṇasaññāvaggo

1-12. Samaṇasaññāsuttādivaṇṇanā

101-112. Tatiyassa paṭhamādīni uttānāni. Chaṭṭhe nijjarakāraṇānīti pajahanakāraṇāni. Imasmiṃ maggo kathīyatīti katvā 『『ayaṃ heṭṭhā…pe… puna gahitā』』ti vuttaṃ. Kiñcāpi nijjiṇṇā micchādiṭṭhīti ānetvā sambandhitabbaṃ. Yathā micchādiṭṭhi vipassanāya nijjiṇṇāpi na samucchinnāti samucchedappahānadassanatthaṃ puna gahitā, evaṃ micchāsaṅkappādayopi vipassanāya pahīnāpi asamucchinnatāya idha puna gahitāti ayamattho 『『micchāsaṅkappassā』』tiādīsu sabbapadesu vattabboti dasseti 『『evaṃ sabbapadesu yojetabbo』』ti iminā. Ettha cāti 『『sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchantī』』ti etasmiṃ pāḷipade. Ettha ca samucchedavasena ca paṭippassaddhivasena ca paṭipakkhadhammānaṃ sammadeva vimuccanaṃ sammāvimutti. Tappaccayā ca maggaphalesu aṭṭha indriyāni bhāvanāpāripūriṃ upagacchantīti maggasampayuttānipi saddhādīni indriyāni uddhaṭāni. Maggavasena hi phalesu bhāvanāpāripūrī nāmāti. Abhinandanaṭṭhenāti ativiya sinehanaṭṭhena. Idañhi somanassindriyaṃ ukkaṃsagatasātasabhāvato sampayuttadhamme sinehantaṃ tementaṃ viya pavattati. Pavattasantatiādhipateyyaṭṭhenāti vipākasantānassa jīvane adhipatibhāvena. Evantiādi vuttasseva atthassa nigamanaṃ. Sattamādīni uttānatthāni.

Samaṇasaññāsuttādivaṇṇanā niṭṭhitā.

Samaṇasaññāvaggavaṇṇanā niṭṭhitā.

(12) 2. Paccorohaṇivaggo

1-4. Paṭhamaadhammasuttādivaṇṇanā

113-

我來翻譯這段巴利文： 第九中，深入意趣甚難成就。但在註釋中，為顯示住處即為苦，故說"成就甚難、難耐"。"阿蘭若林野"即具阿蘭若相的林叢。因林野字亦用於茂密樹叢，故說阿蘭若。"遠離"即種種、以種種方式遠離，於色等種種所緣以行走等種種威儀遠離己身，行走、站立、坐、臥皆獨自而行。因此由所應遠離及遠離方式的差異而多種，攝為一故說"遠離"為單數。或"難作遠離"即遠離難作之意。"獨處"即一人狀態。"樂於雙雙"即樂於二二之狀。"似奪去"即以生起惱害似奪去。故說"似噬食"。意為如夜叉、羅剎、鬼等為食而來，以生起怖畏驚懼。"如是者"即未得定者。"以草葉獸等聲"即被風吹動的草葉等及獸鳥等可怖、恐怖之聲。以種種其他木樁等現為夜叉等形相的可怖。有人說瓶戲為瓶遊戲。第十義顯明。 《優波離經》等註解竟。 優波離品註解竟。 第二五十經竟。 3. 第三五十經 (11) 1. 沙門想品 1-12. 《沙門想經》等註解 101-112. 第三品第一等義顯明。第六"滅盡因"即斷除因。因此中說道，故說"此下...等...再取"。應接上"雖已滅盡邪見"。如邪見雖以觀慧滅盡但未斷絕，為顯示斷絕斷而再取，如是邪思惟等雖以觀慧斷但未斷絕故此中再取，以"如是一切句應配"顯示此義應說于"邪思惟"等一切句中。"於此"即于"以正解脫為緣，種種善法達修習圓滿"此經句中。此中以斷絕及止息方式完全解脫對治法為正解脫。以此為緣，道果中八根達修習圓滿，故舉出與道相應的信等根。因以道達果中修習圓滿之名。"以歡喜義"即以極喜愛義。此樂根因至上樂性，對相應法如濕潤般流注。"以轉起相續增上義"即以主導果報相續生起義。"如是"等為前說義的結論。第七等義顯明。 《沙門想經》等註解竟。 沙門想品註解竟。 (12) 2. 還梵品 1-4. 第一《非法經》等註解 113-

1. Dutiyassa paṭhamadutiyāni uttānatthāni. Tatiye jānaṃ jānātīti sabbaññutaññāṇena jānitabbaṃ sabbaṃ jānāti eva. Na hi padesañāṇe ṭhito jānitabbaṃ sabbaṃ jānāti. Ukkaṭṭhaniddesena hi avisesaggahaṇena ca 『『jāna』』nti iminā niravasesaṃ ñeyyajātaṃ pariggayhatīti tabbisayāya jānanakiriyāya sabbaññutaññāṇameva karaṇaṃ bhavituṃ yuttaṃ, pakaraṇavasena 『『bhagavā』』ti saddantarasannidhānena ca ayamattho vibhāvetabbo. Passitabbameva passatīti dibbacakkhupaññācakkhudhammacakkhubuddhacakkhusamantacakkhusaṅkhātehi ñāṇacakkhūhi passitabbaṃ passati eva. Atha vā jānaṃ jānātīti yathā aññe savipallāsā kāmarūpapariññāvādino jānantāpi vipallāsavasena jānanti, na evaṃ bhagavā. Bhagavā pana pahīnavipallāsattā jānanto jānāti eva, diṭṭhidassanassa abhāvā passanto passatiyevāti attho. Cakkhu viya bhūtoti dassanapariṇāyakaṭṭhena cakkhu viya bhūto. Yathā hi cakkhu sattānaṃ dassanatthaṃ pariṇeti sādheti, evaṃ lokassa yāthāvadassanasādhanatopi dassanakiccapariṇāyakaṭṭhena cakkhu viya bhūto, paññācakkhumayattā vā sayambhuñāṇena paññācakkhuṃ bhūto pattoti vā cakkhubhūto.

Ñāṇasabhāvoti viditakaraṇaṭṭhena ñāṇasabhāvo. Aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Tenāha 『『dhammasabhāvo』』ti. Dhammā vā bodhipakkhiyā tehi uppannattā lokassa ca taduppādanato, anaññasādhāraṇaṃ vā dhammaṃ patto adhigatoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūtoti āha 『『seṭṭhasabhāvo』』ti. Atha vā brahmā vuccati maggo, tena uppannattā lokassa ca taduppādanato, tañca sayambhuñāṇena pattoti brahmabhūto. Catusaccadhammaṃ vadatīti vattā. Ciraṃ saccappaṭivedhaṃ pavattento vadatīti pavattā. Atthaṃ nīharitvāti dukkhādiatthaṃ tatthāpi pīḷanādiatthaṃ uddharitvā. Paramatthaṃ vā nibbānaṃ pāpayitā ninnetā. Amatādhigamapaṭipattidesanāya amatasacchikiriyaṃ sattesu uppādento amataṃ dadātīti amatassa dātā. Bodhipakkhiyadhammānaṃ tadāyattabhāvato dhammasāmī. Catutthe natthi vattabbaṃ.

Paṭhamaadhammasuttādivaṇṇanā niṭṭhitā.

5-42. Saṅgāravasuttādivaṇṇanā

117-

我來翻譯這段巴利文： 第二的第一第二義顯明。第三中"知者知"即以一切智智知應知一切。因位於部分智者不能知應知一切。因最勝說示及無差別攝取，此"知"字攝取無餘所知類，故對於彼境界的知行作用，唯一切智智為工具是合理的，依文脈及"世尊"等他字鄰近，應顯此義。"見應見"即以天眼、慧眼、法眼、佛眼、普眼等智眼見應見。或"知者知"即不如其他具顛倒者雖說了知欲色而知，以顛倒而知，世尊不如是。世尊因已斷顛倒故知即知，因無見執故見即見之義。"如眼而生"即以見導引義如眼而生。如眼引導眾生見，如是因成就世間如實見故，以見作用導引義如眼而生，或因具慧眼故，或以自覺智得慧眼故為眼生。 "智性"即以令知義為智性。以無倒性義，或因轉起教法，或由心思維而口說出之法性為法生。故說"法性"。或以覺支法因彼生故及令世間生彼故，或得證無共法故為法生。以最勝義為梵生，故說"最勝性"。或梵說為道，因彼生故及令世間生彼故，以自覺智得彼故為梵生。說四諦法為說者。長時宣說諦證為宣說者。"引出義"即引出苦等義，于彼中亦引出逼迫等義。或引導達至第一義涅槃。以教說證得不死行道令眾生生起不死作證為施不死者。以覺分法依彼故為法主。第四無可說。 《第一非法經》等註解竟。 5-42. 《桑伽羅婆經》等註解 117-

1. Pañcame appakāti thokā, na bahū. Athāyaṃ itarā pajāti yā panāyaṃ avasesā pajā sakkāyadiṭṭhitīrameva anudhāvati, ayameva bahutarāti attho. Sammadakkhāteti sammā akkhāte sukathite. Dhammeti tava desanādhamme. Dhammānuvattinoti taṃ dhammaṃ sutvā tadanucchavikaṃ paṭipadaṃ pūretvā maggaphalasacchikaraṇena dhammānuvattino. Maccuno ṭhānabhūtanti kilesamārasaṅkhātassa maccuno nivāsaṭṭhānabhūtaṃ. Suduttaraṃ taritvā pāramessantīti ye janā dhammānuvattino, te etaṃ suduttaraṃ duratikkamaṃ māradheyyaṃ taritvā atikkamitvā nibbānapāraṃ gamissanti.

Kaṇhaṃ dhammaṃ vippahāyāti kāyaduccaritādibhedaṃ akusalaṃ dhammaṃ jahitvā. Sukkaṃ bhāvethāti paṇḍito bhikkhu abhinikkhamanato paṭṭhāya yāva arahattamaggā kāyasucaritādibhedaṃ sukkaṃ dhammaṃ bhāveyya. Okā anokamāgammāti okaṃ vuccati ālayo, anokaṃ vuccati anālayo. Ālayato nikkhamitvā anālayasaṅkhātaṃ nibbānaṃ paṭicca ārabbha.

Tatrābhiratimiccheyyāti yasmiṃ anālayasaṅkhāte viveke nibbāne imehi sattehi durabhiramaṃ, tatrābhiratimiccheyya. Duvidhepi kāmeti vatthukāmakilesakāme. Cittaklesehīti pañcahi nīvaraṇehi attānaṃ pariyodapeyya vodāpeyya, parisodheyyāti attho.

Sambodhiyaṅgesūti sambojjhaṅgesu. Sammā cittaṃ subhāvitanti sammā hetunā nayena cittaṃ suṭṭhu bhāvitaṃ vaḍḍhitaṃ. Jutimantoti ānubhāvavanto, arahattamaggañāṇajutiyā khandhādibhede dhamme jotetvā ṭhitāti attho. Te loke parinibbutāti te imasmiṃ khandhādiloke parinibbutā nāma arahattappattito paṭṭhāya kilesavaṭṭassa khepitattā saupādisesena, carimacittanirodhena khandhavaṭṭassa khepitattā anupādisesena cāti dvīhi parinibbānehi parinibbutā, anupādāno viya padīpo apaṇṇattikabhāvaṃ gatāti attho.

Ito paraṃ yāva tatiyo paṇṇāsako, tāva uttānatthameva.

Saṅgāravasuttādivaṇṇanā niṭṭhitā.

Tatiyapaṇṇāsakaṃ niṭṭhitaṃ.

1. Catutthapaṇṇāsakaṃ

155-166. Catutthassa paṭhamavaggo uttānatthoyeva.

1-44. Brāhmaṇapaccorohaṇīsuttādivaṇṇanā

167-210. Dutiye ca paṭhamādīni uttānatthāni. Dasame pacchābhūmivāsinoti paccantadesavāsino. Sevālamālikāti pātova udakaṃ orohitvā sevālañceva uppalādīni ca gahetvā attano udakasuddhikabhāvajānanatthañceva 『『lokassa ca udakena suddhi hotī』』ti imassa atthassa jānanatthañca mālaṃ katvā pilandhanakā. Udakorohakāti pāto majjhanhe sāyanhe ca udakaorohaṇakā. Tenāha 『『sāyatatiyakaṃ udakorohaṇānuyogamanuyuttā』』ti. Ekādasamādīni uttānatthāni. Catutthe paṇṇāsake natthi vattabbaṃ.

Brāhmaṇapaccorohaṇīsuttādivaṇṇanā niṭṭhitā.

Catutthapaṇṇāsakaṃ niṭṭhitaṃ.

(21) 1. Karajakāyavaggo

1-536. Paṭhamanirayasaggasuttādivaṇṇanā

211-

以下是對該段巴利文的完整直譯： 第五中"少"者，為稀少，非眾多。此外其他眾生，凡是剩餘眾生，追隨執著有身見，此為更多之意。"善說"者，正確宣說，善為宣說。"法"者，汝之說法。"隨法行"者，聽聞彼法后，隨順於彼相應行，以證得道果。成為死亡之住處者，謂為煩惱死亡所稱。"渡過甚難而到彼岸"者，凡是隨法行者，渡過此甚難逾越之魔境，到達涅槃彼岸。 "捨棄黑法"者，捨棄身惡行等不善法。"修習白法"者，智者比丘自出家始，乃至阿羅漢道，修習身善行等白法。"從住處非住處而來"者，住處謂執著，非住處謂無執著。從執著出離，依止無執著涅槃。 "應希求彼處之歡喜"者，於此無執著涅槃處，眾生難以歡樂，應希求彼處之歡喜。"於二種欲"者，于所緣欲與煩惱欲。"以心垢"者，以五蓋凈化、清潔自身，此為義。 "于菩提分"者，於七覺支。"正確修習心"者，以正確因緣修習心，使心善增長。"具威德"者，具有威力，以阿羅漢道智慧之光照耀蘊等法而住。"彼等於世間般涅槃"者，彼等於此蘊等世間般涅槃，自證得阿羅漢果始，煩惱輪迴已被摧毀，有餘依涅槃，最後心滅盡，無餘依涅槃，如燈無燃料般到達無所表示狀態。 此後至第三五十經，義皆顯明。 《桑伽羅婆經》等註解竟。 第三五十經竟。 4. 第四五十經 155-166. 第四品第一品義顯明。 1-44. 《婆羅門還梵經》等註解 167-210. 第二品第一等義顯明。第十"邊地居民"者，邊遠地區居民。"藻花鬘"者，早晨下水，取藻類及蓮花等，為知曉自身水凈，及"世間以水得凈"此義，製作花鬘。"下水者"者，早晨、正午、傍晚下水。故說"專注於三時下水"。第十一等義顯明。第四五十經無可說。 《婆羅門還梵經》等註解竟。 第四五十經竟。 (21) 1. 生業品 1-536. 第一《地獄天界經》等註解 211-

1. Pañcamassa paṭhamādīni uttānatthāni. Navame yasmiṃ santāne kāmāvacarakammaṃ mahaggatakammañca katūpacitaṃ vipākadāne laddhāvasaraṃ hutvā ṭhitaṃ, tesu kāmāvacarakammaṃ itaraṃ nīharitvā sayaṃ tattha ṭhatvā attano vipākaṃ dātuṃ na sakkoti, mahaggatakammameva pana itaraṃ paṭibāhitvā attano vipākaṃ dātuṃ sakkoti garubhāvato. Tenāha 『『taṃ mahogho parittaṃ udakaṃ viyā』』tiādi. Ito paraṃ sabbattha uttānameva.

Paṭhamanirayasaggasuttādivaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Dasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Namo tassa bhagavato arahato sammāsambuddhassa

Aṅguttaranikāye

Ekādasakanipāta-ṭīkā

1. Nissayavaggo

1-10. Kimatthiyasuttādivaṇṇanā

1-10. Ekādasakanipātassa paṭhamādīni uttānatthāneva. Dasame janitasminti kammakilesehi nibbatte, jane etasminti vā janetasmiṃ, manussesūti attho. Tenāha 『『ye gottapaṭisārino』』ti. Janitasmiṃ-saddo eva vā i-kārassa e-kāraṃ katvā 『『janetasmi』』nti vutto. Janitasminti ca janasminti attho veditabbo. Janitasminti sāmaññaggahaṇepi yattha catuvaṇṇasamaññā, tattheva manussaloke. Khattiyo seṭṭhoti ayaṃ lokasamaññāpi manussalokeyeva, na devakāye brahmakāye vāti dassetuṃ 『『ye gottapaṭisārino』』ti vuttaṃ. Paṭisarantīti 『『ahaṃ gotamo, ahaṃ kassapo』』ti paṭi paṭi attano gottaṃ anussaranti paṭijānanti vāti attho.

Kimatthiyasuttādivaṇṇanā niṭṭhitā.

Nissayavaggavaṇṇanā niṭṭhitā.

1. Anussativaggo

1-4. Paṭhamamahānāmasuttādivaṇṇanā

11-14. Dutiyassa paṭhamādīni uttānatthāni. Tatiye kabaḷīkārāhārabhakkhānanti kabaḷīkārāhārūpajīvīnaṃ. Ko pana devānaṃ āhāro, kā āhāravelāti? Sabbesampi kāmāvacaradevānaṃ sudhā āhāro. Sā heṭṭhimehi heṭṭhimehi uparimānaṃ uparimānaṃ paṇītatamā hoti, taṃ yathāsakaṃ divasavaseneva divase divase bhuñjanti. Keci pana 『『biḷārapadappamāṇaṃ sudhāhāraṃ bhuñjanti, so jivhāya ṭhapitamatto yāva kesagganakhaggā kāyaṃ pharati, tesaṃyeva divasavasena satta divase yāpanasamattho hotī』』ti vadanti. Asamayavimuttiyā vimuttoti maggavimokkhena vimutto. Aṭṭhannañhi samāpattīnaṃ samāpajjanassa samayopi atthi tassa asamayopi, maggavimokkhena pana vimuccanassa samayo vā asamayo vā natthi. Yassa saddhā balavatī, vipassanā ca āraddhā, tassa gacchantassa tiṭṭhantassa nisīdantassa nipajjantassa khādantassa bhuñjantassa ca maggaphalappaṭivedho nāma na hotīti na vattabbaṃ. Iti maggavimokkhena vimuccantassa samayo vā asamayo vā natthīti maggavimokkho asamayavimutti nāma. Catutthe natthi vattabbaṃ.

Paṭhamamahānāmasuttādivaṇṇanā niṭṭhitā.

1. Mettāsuttavaṇṇanā

以下是對該段巴利文的完整直譯： 第五品第一等義顯明。第九中，于某眾生中，欲界業與色界業已作積集，于果報給予機會而住立，於此欲界業不能自身住立給予自身果報，唯色界業能驅除其他，自身給予果報，因其嚴重性。故說"如大洪水與少水"等。此後處處義顯明。 《第一地獄天界經》等註解竟。 如是《滿愿註釋》增支部註釋 十集註釋無義不顯明。 敬禮彼世尊、阿羅漢、正等正覺者。 增支部 十一集註疏 1. 依止品 1-10. 《何所為經》等註解 1-10. 十一集第一等義顯明。第十中"生者"者，由業煩惱所生，或生者，於人中是其義。故說"有姓氏憶念者"。"生者"字音或轉換為"生者"。"生者"及"生"之義應了知。"生者"之總稱，於四姓總稱處，即人間。剎帝利為最勝，此世間總稱亦在人間，非天界梵界，故說"有姓氏憶念者"。"憶念"者，"我是瞿曇，我是迦葉"，一再憶念自身姓氏，或一再承認是其義。 《何所為經》等註解竟。 依止品註解竟。 2. 憶念品 1-4. 第一《大名經》等註解 11-14. 第二品第一等義顯明。第三中"食團食者"，以食團為生者。諸天之食為何？食時為何？一切欲界天之食為甘露。此甘露于下者愈下，于上者愈精細，隨其所應于日日食用。有人說："食用如貓爪大小之甘露，置於舌上，從頭髮尖至指甲頭周遍身體，僅能維持七日。" "非時解脫"者，以道解脫解脫。八種定入定之時亦有，亦有非時，然道解脫之人無論時與非時。凡信根強盛，止觀已起，其行、住、坐、臥、嚼、食之時，不應說無道果證悟。如是道解脫之人無論時與非時，故名道解脫為非時解脫。第四無可說。 《第一大名經》等註解竟。 5. 慈經註解

1. Pañcame sesajanāti mettāya cetovimuttiyā alābhino. Samparivattamānāti dakkhiṇeneva passena asayitvā sabbaso parivattamānā. Kākacchamānāti ghurughurupassāsavasena vissaraṃ karontā. Sukhaṃ supatīti ettha duvidhā supanā sayane piṭṭhippasāraṇalakkhaṇā kiriyāmayacittehi avokiṇṇabhavaṅgappavattilakkhaṇā ca. Tatthāyaṃ ubhayatthāpi sukhameva supati. Yasmā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, niddokkamanepi jhānaṃ samāpanno viya hoti. Tenāha 『『evaṃ asupitvā』』tiādi.

Niddākāle sukhaṃ alabhitvā dukkhena suttattā eva paṭibujjhanakāle sarīrakhedena nitthunanaṃ vijambhanaṃ ito cito ca viparivattanañca hotīti āha 『『nitthunantā vijambhantā samparivattantā dukkhaṃ paṭibujjhantī』』ti. Ayaṃ pana sukhena suttattā sarīrakhedābhāvato nitthunanādivirahitova paṭibujjhati. Tena vuttaṃ 『『evaṃ appaṭibujjhitvā』』tiādi. Sukhappaṭibodho ca sarīravikārābhāvenāti āha 『『sukhaṃ nibbikāra』』nti.

Bhaddakameva supinaṃ passatīti idaṃ anubhūtapubbavasena devatūpasaṃhāravasena cassa bhaddakameva supinaṃ hoti, na pāpakanti katvā vuttaṃ. Tenāha 『『cetiyaṃ vandanto viyā』』tiādi. Dhātukkhobhahetukampi cassa bahulaṃ bhaddakameva siyā yebhuyyena cittajarūpānuguṇatāya utuāhārajarūpānaṃ.

Ureāmukkamuttāhāro viyāti gīvāya bandhitvā ure lambitamuttāhāro viyāti kehici taṃ ekāvalivasena vuttaṃ siyā, anekaratanāvalisamūhabhūto pana muttāhāro aṃsappadesato paṭṭhāya yāva kaṭippadesassa heṭṭhābhāgā palambanto ure āmukkoyeva nāma hoti.

Visākhatthero viyāti (visuddhi. 1.258) so kira pāṭaliputte kuṭumbiyo ahosi. So tattheva vasamāno assosi 『『tambapaṇṇidīpo kira cetiyamālālaṅkato kāsāvapajjoto, icchiticchitaṭṭhāneyevettha sakkā nisīdituṃ vā nipajjituṃ vā, utusappāyaṃ senāsanasappāyaṃ puggalasappāyaṃ dhammassavanasappāyanti sabbamettha sulabha』』nti. So attano bhogakkhandhaṃ puttadārassa niyyātetvā dussante baddhena ekakahāpaṇeneva gharā nikkhamitvā samuddatīre nāvaṃ udikkhamāno ekaṃ māsaṃ vasi. So vohārakusalatāya imasmiṃ ṭhāne bhaṇḍaṃ kiṇitvā asukasmiṃ vikkiṇanto dhammikāya vaṇijjāya tenevantaramāsena sahassaṃ abhisaṃhari. Iti anupubbena mahāvihāraṃ gantvā pabbajjaṃ yācati. So pabbājanatthāya sīmaṃ nīto taṃ sahassatthavikaṃ ovaṭṭikantarena bhūmiyaṃ pātesi. 『『Kimeta』』nti ca vutte 『『kahāpaṇasahassaṃ, bhante』』ti vatvā, 『『upāsaka, pabbajitakālato paṭṭhāya na sakkā vicāretuṃ, idāneva naṃ vicārehī』』ti vutte 『『visākhassa pabbajjaṭṭhānaṃ āgatā mā rittahatthā gamiṃsū』』ti muñcitvā sīmāmāḷake vikkiritvā pabbajitvā upasampanno. So pañcavasso hutvā dvemātikā paguṇā katvā attano sappāyaṃ kammaṭṭhānaṃ gahetvā ekekasmiṃ vihāre cattāro cattāro māse samapavattavāsaṃ vasamāno cari. Evaṃ caramāno –

『『Vanantare ṭhito thero, visākho gajjamānako;

Attano guṇamesanto, imamatthaṃ abhāsatha.

『『Yāvatā upasampanno, yāvatā idha māgato;

Etthantare khalitaṃ natthi, aho lābho te mārisā』』ti. (visuddhi.

以下是對該段巴利文的完整直譯： 第五中"餘眾生"者，未獲得慈心解脫者。"週轉"者，唯右側臥，全然週轉。"喘息"者，以沉重喘息聲發出聲響。"安樂入睡"者，此有兩種入睡：一為躺臥背部伸展之動作，二為未被雜染的有分流中之心理動作。於此兩種情況，皆為安樂入睡。以緩慢躺下，調和肢體，以可意之態入睡，如入禪定時般。故說"如此未眠"等。 未獲得睡眠時之安樂，因痛苦而睡，故醒時因身體疲憊而呻吟、伸展、左右翻動。此人因安樂入睡，身體無疲憊，故無呻吟等，直接醒來。故說"呻吟、伸展、週轉、痛苦醒來"。此人因安樂入睡，身體無疲憊，故無呻吟等，直接醒來。故說"如此未醒"等。安樂醒來，因身體無異常。故說"安樂無異"。 "見最吉祥之夢"者，此乃依已經歷之經驗，及天眾之加持，必定見吉祥之夢，非惡夢。故說"如禮拜聖蹟"等。因身體界動搖之緣故，多為吉祥，因順應心與色法，順應季節與飲食之色法。 "如懸于胸前之珍珠"者，有人說繫於頸部懸于胸前之珍珠。實則珍珠串多為數十、數百珠，從肩部開始懸至腰部下方，實為懸于胸前。 《毗沙卡長老》如是：他曾是波吒厘子城（今印度比哈爾邦巴特那）之居家人。住于彼處，聽聞："錫蘭島（斯里蘭卡）聖蹟莊嚴，穿袈裟如明燈，可於所欲處坐臥，季節適宜、處所適宜、個人適宜、聞法適宜，一切皆易得。"遂將自身財產轉給子女，僅攜一銅錢離家，于海邊等待船隻，住一月。以交易技巧，於此處購買貨物，于彼處販賣，以正直貿易，一個月內賺得一千。如此逐漸前往大寺（斯里蘭卡阿努拉達普拉），求出家。被引至界限，將其千金財物置於縫隙中落地。被問何事，答："一千銅錢。"被告："自出家時起不可計較，現在方可計較。"遂散財于界場，出家受具足戒。成為五歲比丘，精通兩部母語，取適合自身之修行法門，于各寺連續四個月住持。如是行走時—— "長老站于林間，毗沙卡發出聲響； 自嘆德行，說此義： '自受具足戒，來此處； 此間無過失，啊！汝獲得大利'。"<.Assistant>

1.258);

So cittalapabbatavihāraṃ gacchanto dvedhāpathaṃ patvā 『『ayaṃ nu kho maggo, udāhu aya』』nti cintayanto aṭṭhāsi. Athassa pabbate adhivatthā devatā hatthaṃ pasāretvā 『『eso maggo』』ti dasseti. So cittalapabbatavihāraṃ gantvā tattha cattāro māse vasitvā 『『paccūse gamissāmī』』ti cintetvā nipajji. Caṅkamasīse maṇilarukkhe adhivatthā devatā sopānaphalake nisīditvā parodi. Thero 『『ko eso』』ti āha. Ahaṃ, bhante, maṇiliyāti. Kissa rodasīti? Tumhākaṃ gamanaṃ paṭiccāti. Mayi idha vasante tumhākaṃ ko guṇoti? Tumhesu, bhante, idha vasantesu amanussā aññamaññaṃ mettaṃ paṭilabhanti, te dāni tumhesu gatesu kalahaṃ karissanti, duṭṭhullampi kathayissantīti. Thero 『『sace mayi idha vasante tumhākaṃ phāsuvihāro hoti, sundara』』nti vatvā aññepi cattāro māse tattheva vasitvā puna tatheva gamanacittaṃ uppādesi. Devatāpi puna tatheva parodi. Eteneva upāyena thero tattheva vasitvā tattheva parinibbāyīti. Evaṃ dhamattāvihārī bhikkhu amanussānaṃ piyo hoti.

Balavapiyacittatāyāti iminā balavapiyacittatāmattenapi satthaṃ na kamati, pageva mettāya cetovimuttiyāti dasseti. Khippameva cittaṃ samādhiyati, kenaci paripanthena parihīnajjhānassa byāpādassa dūrasamussāritabhāvato khippameva samādhiyati, 『『āsavānaṃ khayāyā』』ti keci. Sesaṃ suviññeyyameva. Ettha ca kiñcāpi ito aññakammaṭṭhānavasena adhigatajjhānānampi sukhasupanādayo ānisaṃsā labbhanti. Yathāha –

『『Sukhaṃ supanti munayo, ajjhattaṃ susamāhitā;

Suppabuddhaṃ pabujjhanti, sadā gotamasāvakā』』ti. (visuddhi. mahāṭī. 1.258); Ca ādi –

Tathāpime ānisaṃsā brahmavihāralābhino anavasesā labbhanti byāpādādīnaṃ ujuvipaccanīkabhāvato brahmavihārānaṃ. Tenevāha 『『nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī』』tiādi (dī. ni. 3.326; a. ni. 6.13). Byāpādādivasena ca sattānaṃ dukkhasupanādayoti tappaṭipakkhabhūtesu brahmavihāresu siddhesu sukhasupanādayo hatthagatā eva hontīti.

Mettāsuttavaṇṇanā niṭṭhitā.

1. Aṭṭhakanāgarasuttavaṇṇanā

我來翻譯這段巴利文： （清凈道論1.258）； 他前往質多羅山寺，到達岔路口時，思慮"這是路，還是那是路"而站立。於是山中居住的天神伸手指示"這是路"。他到達質多羅山寺后，住四個月，思考"黎明時分將離去"而躺下。在經行道頭摩尼羅樹中居住的天神坐在階梯板上哭泣。長老問"是誰"？"尊者，我是摩尼羅。""為何哭泣？""因為您要離去。""我住在這裡對你們有何好處？""尊者，您住在這裡時，非人彼此獲得慈愛，現在您離去後，他們將爭吵，說粗惡語。"長老說："如果我住在這裡對你們生活安樂，很好。"又住四個月，再次生起離去之心。天神又如是哭泣。以此方便，長老住在那裡，在那裡般涅槃。如是法住比丘為非人所喜愛。 "以強力可愛心"者，以此顯示僅以強力可愛心刀也不能傷害，何況慈心解脫。"心迅速得定"者，因遠離了障礙、失禪那、嗔恚，所以迅速得定。有人說"為諸漏盡"。余義易解。此中雖從其他業處所得禪那也獲得安樂入睡等功德。如說： "牟尼內心善定故，安樂入睡； 瞿曇弟子常明覺，善醒而起"。（清凈道論大疏1.258）；等- 如是這些功德梵住獲得者皆無餘獲得，因梵住與嗔恚等正相對。故說："友，此慈心解脫是嗔恚的出離"等（長部3.326；增支部6.13）。因嗔恚等眾生有苦入睡等，故於對治的梵住成就時，安樂入睡等必定獲得。 慈經註解竟。 6. 八城人經註解

1. Chaṭṭhe beluvagāmaketi vesāliyā dakkhiṇapasse avidūre beluvagāmako nāma atthi, taṃ gocaragāmaṃ katvāti attho. Sārappattakulagaṇanāyāti mahāsāramahappattakulagaṇanāya. Dasame ṭhāneti aññe aññeti dasagaṇanaṭṭhāne. Aṭṭhakanagare jāto bhavoti aṭṭhakanāgaro. Kukkuṭārāmoti pāṭaliputte kukkuṭārāmo, na kosambiyaṃ.

Pakatatthappaṭiniddeso ta-saddoti tassa 『『bhagavatā』』tiādīhi padehi samānādhikaraṇabhāvena vuttassa yena abhisambuddhabhāvena bhagavā pakato adhigato supākaṭo ca, taṃ abhisambuddhabhāvaṃ saddhiṃ āgamanīyapaṭipadāya atthabhāveneva dassento 『『yo so…pe… abhisambuddho』』ti āha. Satipi ñāṇadassanasaddānaṃ idha paññāvevacanabhāve tena tena visesena nesaṃ visayavisese pavattidassanatthaṃ asādhāraṇañāṇavisesavasena, vijjāttayavasena, vijjābhiññānāvaraṇavasena, sabbaññutaññāṇamaṃsacakkhuvasena paṭivedhadesanāñāṇavasena ca tadatthaṃ yojetvā dassento 『『tesaṃ tesa』』ntiādimāha. Tattha āsayānusayaṃ jānatā āsayānusayañāṇena, sabbañeyyadhammaṃ passatā sabbaññutānāvaraṇañāṇehi. Pubbenivāsādīhīti pubbenivāsāsavakkhayañāṇehi. Paṭivedhapaññāyāti ariyamaggapaññāya. Desanāpaññāya passatāti desetabbadhammānaṃ desetabbappakāraṃ bodhaneyyapuggalānañca āsayānusayacaritādhimuttiādibhedaṃ dhammaṃ desanāpaññāya yāthāvato passatā. Arīnanti kilesārīnaṃ, pañcavidhamārānaṃ vā sāsanassa vā paccatthikānaṃ aññatitthiyānaṃ. Tesaṃ pana hananaṃ pāṭihāriyehi abhibhavanaṃ appaṭibhānatākaraṇaṃ ajjhupekkhaṇañca. Kesivinayasuttañcettha nidassanaṃ. Tathā ṭhānāṭṭhānādīni jānatā. Yathākammūpage satte passatā. Savāsanānamāsavānaṃ khīṇattā arahatā. Abhiññeyyādibhede dhamme abhiññeyyādito aviparītāvabodhato sammāsambuddhena.

Atha vā tīsu kālesu appaṭihatañāṇatāya jānatā. Kāyakammādivasena tiṇṇampi kammānaṃ ñāṇānuparivattito nisammakāritāya passatā. Davādīnampi abhāvasādhikāya pahānasampadāya arahatā. Chandādīnaṃ ahānihetubhūtāya akkhayapaṭibhānasādhikāya sabbaññutāya sammāsambuddhenāti evaṃ dasabalaaṭṭhārasaāveṇikabuddhadhammavasenapi yojanā kātabbā.

Abhisaṅkhatanti attano paccayehi abhisammukhabhāvena samecca sambhuyya kataṃ. Svāssa katabhāvo uppādanena veditabbo, na uppannassa paṭisaṅkharaṇenāti āha 『『uppādita』』nti. Te cassa paccayā cetanāpadhānāti dassetuṃ pāḷiyaṃ 『『abhisaṅkhataṃ abhisañcetayita』』nti vuttanti 『『cetayitaṃ kappayita』』nti atthamāha. Abhisaṅkhataṃ abhisañcetayitanti ca jhānassa pātubhāvadassanamukhena viddhaṃsanabhāvaṃ ulliṅgeti. Yañhi ahutvā sambhavati, taṃ hutvā paṭiveti. Tenāha pāḷiyaṃ 『『yaṃ kho panā』』tiādi. Samathavipassanādhamme ṭhitoti ettha samathadhamme ṭhitattā samāhito vipassanaṃ paṭṭhapetvā aniccānupassanādīhi niccasaññādayo pajahanto anukkamena taṃ anulomañāṇaṃ pāpetā hutvā vipassannādhamme ṭhito. Samathavipassanāsaṅkhātesu dhammesu rañjanaṭṭhena rāgo. Nandanaṭṭhena nandī. Tattha sukhumā apekkhā vuttā. Yā nikantīti vuccati.

我來翻譯這段巴利文： 第六中"貝盧瓦村"者，毗舍離(現尼泊爾)南方不遠有名貝盧瓦村，以此為乞食村之義。"根據具實質家庭計數"者，根據具大實質大富家庭計數。第十"處"者，在十數處其他其他。"八城人"者，生於八城。"雞園"者，波吒厘子城(今印度比哈爾邦巴特那)的雞園，非憍賒彌城。 "ta-音為表達已知義"者，與"世尊"等詞同格，以成正覺性為世尊所知、所證、極明，故顯示彼正覺性及所趨行道為義，說"彼...等...正覺"。雖然智見二字在此為慧的同義詞，為顯示彼等於各別境界轉起，依不共智別、三明、明與神通、遍智與肉眼、證悟與說法智等配解其義，故說"彼等"等。其中以隨眠性向智知隨眠性向，以一切知無礙智見一切所知法。"以宿住等"者，以宿住、漏盡智。"以證悟慧"者，以聖道慧。"以說法慧見"者，以說法慧如實見應說之法的說法方式及所化有情的隨眠性向、品行、勝解等差別。"敵"者，煩惱敵，或五魔，或教法的對立外道。彼等的降伏為以神變勝伏、令無反駁、舍置。《調馬經》為此之例。如是以知處非處等。以見如業所生有情。以漏盡而成阿羅漢。以正等覺對無倒通達應證等差別法。 或以於三時智無礙故知。以身業等三業智隨轉故審慎而見。以斷除貪等成就故為阿羅漢。以欲等無減因的不盡辯才成就一切知故為正等覺。如是亦應依十力、十八不共佛法配解。 "所造作"者，由自因緣現前和合而作。此作性應由生起了知，非已生的修復，故說"令生起"。為顯示其因緣以思為主，經中說"所造作、所思"，故說義為"所思、所作"。"所造作、所思"亦以顯示禪那生起而暗示壞滅性。凡非有而有者，有已還滅。故經說"凡..."等。"住立於止觀法"者，此中因住立止法故得定，開始觀察，以無常隨觀等斷除常想等，次第達彼隨順智而住立觀法。于止觀所說之法中，以染著義為貪。以喜樂義為喜。于彼說微細期待，稱為欲求。

Evaṃ santeti evaṃ yathārutavaseneva imassa suttapadassa atthe gahetabbe sati. Samathavipassanāsu chandarāgo kattabboti anāgāmiphalaṃ anibbattetvā tadatthāya samathavipassanāpi anibbattetvā kevalaṃ tattha chandarāgo kattabbo bhavissati. Kasmā? Tesu samathavipassanāsaṅkhātesu dhammesu chandarāgamattena anāgāminā laddhabbassa aladdhaanāgāmiphalenapi laddhabbattā. Tathā sati tena anāgāmiphalampi laddhabbameva hoti. Tenāha 『『anāgāmiphalaṃ paṭiladdhaṃ bhavissatī』』ti. Sabhāvato rasitabbattā aviparīto attho eva attharaso.

Aññāpi kāci sugatiyoti vinipātike sandhāyāha. Aññāpi kāci duggatiyoti asurakāyamāha.

Appaṃ yācitena bahuṃ dentena uḷārapurisena viya ekaṃ dhammaṃ pucchitena 『『ayampi ekadhammo』』ti kathitattā ekādasapi dhammā pucchāvasena ekadhammo nāma jāto paccekaṃ vākyaparisamāpanañāyena. Pucchāvasenāti 『『atthi nu kho, bhante ānanda, tena…pe… sammāsambuddhena ekadhammo sammadakkhāto』』ti evaṃ pavattapucchāvasena. Amatuppattiatthenāti amatabhāvassa uppattihetutāya, sabbānipi kammaṭṭhānāni ekarasāpi amatādhigamassa paṭipattiyāti attho. Evamettha aggaphalabhūmi anāgāmiphalabhūmīti dveva bhūmiyo sarūpato āgatā, nānantariyatāya pana heṭṭhimāpi dve bhūmiyo atthato āgatā evāti daṭṭhabbāti. Pañca satāni aggho etassāti pañcasataṃ. Sesamettha uttānameva.

Aṭṭhakanāgarasuttavaṇṇanā niṭṭhitā.

1. Gopālasuttavaṇṇanā

我來翻譯這段巴利文： "如是時"者，如是當依此經文字面義理解時。止觀中應作貪慾者，不生起阿那含果，亦不為彼義生起止觀，僅于彼中應作貪慾。為何？因於彼止觀所說諸法中，僅以貪慾即得阿那含所應得，未得阿那含果者亦應得。如是時，彼亦應得阿那含果。故說"將得阿那含果"。因本性可味故，無倒義即是義味。 "其他任何善趣"者，說惡趣眾生。"其他任何惡趣"者，說阿修羅眾。 如求少而與多的高貴人，問一法而說"此亦一法"，故十一法以問方式成為一法，以各句結束之理。"以問方式"者，以"尊者阿難，彼...等...正等覺者有無說一法"如是轉起的問方式。"以不死生起義"者，以不死生起之因，一切業處雖一味，皆為證得不死的修行之義。如是此中上果地與阿那含果地，此二地明顯顯示，然由無間性，下二地亦當見為義理所含。"五百"者，價值五百。此中余義顯明。 《八城人經》註解竟。 7. 《牧牛者經》註解

1. Sattame tisso kathāti tisso aṭṭhakathā, tividhā suttassa atthavaṇṇanāti attho. Ekekaṃ padaṃ nāḷaṃ mūlaṃ etissāti evaṃsaññitā ekanāḷikā. Ekekaṃ vā padaṃ nāḷaṃ atthaniggamanamaggo etissāti ekanāḷikā. Tenāha 『『ekekassa padassa atthakathana』』nti. Cattāro aṃsā bhāgā atthasallakkhaṇūpāyā etissāti caturassā. Tenāha 『『catukkaṃ bandhitvā kathana』』nti. Niyamato nisinnassa āraddhassa vatto saṃvatto etissā atthīti nisinnavattikā, yathāraddhassa atthassa visuṃ visuṃ pariyosāpikāti attho. Tenāha 『『paṇḍitagopālakaṃ dassetvā』』tiādi. Ekekassapi padassa piṇḍatthadassanavasena bahūnaṃ padānaṃ ekajjhaṃ atthaṃ akathetvā ekamekassa padassa atthavaṇṇanā ayaṃ sabbattha labbhati. Catukkaṃ bandhitvāti kaṇhapakkhe upamopameyyadvayaṃ, tathā sukkapakkheti idaṃ catukkaṃ yojetvā. Ayaṃ edisesu eva suttesu labbhati. Pariyosānagamananti keci tāva āhu 『『kaṇhapakkhe upamaṃ dassetvā upamā ca nāma yāvadeva upameyyasampaṭipādanatthāti upameyyatthaṃ āharitvā saṃkilesapakkhaniddeso ca vodānapakkhavibhāvanatthāyāti sukkapakkhampi upamopameyyavibhāgena āharitvā suttatthassa pariyosāpanaṃ. Kaṇhapakkhe upameyyaṃ dassetvā pariyosānagamanādīsupi eseva nayo』』ti. Apare pana 『『kaṇhapakkhe, sukkapakkhe ca taṃtaṃupamūpameyyatthānaṃ visuṃ visuṃ pariyosāpetvāva kathanaṃ pariyosānagamana』』nti vadanti. Ayanti nisinnavattikā. Idhāti imasmiṃ gopālakasutte. Sabbācariyānaṃ āciṇṇāti sabbehipi pubbācariyehi ācaritā saṃvaṇṇitā, tathā ceva pāḷi pavattāti.

Aṅgīyanti avayavabhāvena ñāyantīti aṅgāni, koṭṭhāsā. Tāni panettha yasmā sāvajjasabhāvāni, tasmā āha 『『aṅgehīti aguṇakoṭṭhāsehī』』ti. Gomaṇḍalanti gosamūhaṃ. Pariharitunti rakkhituṃ. Taṃ pana pariharaṇaṃ pariggahetvā vicaraṇanti āha 『『pariggahetvā vicaritu』』nti. Vaḍḍhinti gunnaṃ bahubhāvaṃ bahugorasatāsaṅkhātaṃ parivuddhiṃ. 『『Ettakamida』』nti rūpīyatīti rūpaṃ, parimāṇaparicchedopi sarīrarūpampīti āha 『『gaṇanato vā vaṇṇato vā』』ti. Na pariyesati vinaṭṭhabhāvasseva ajānanato. Nīlāti ettha iti-saddo ādiattho. Tena setasabalādivaṇṇaṃ saṅgaṇhāti.

Dhanusattisūlādīti ettha issāsācariyānaṃ gāvīsu kataṃ dhanulakkhaṇaṃ. Kumārabhattigaṇānaṃ gāvīsu kataṃ sattilakkhaṇaṃ. Issarabhattigaṇānaṃ gāvīsu kataṃ sūlalakkhaṇanti yojanā. Ādi-saddena rāmavāsudevagaṇādīnaṃ gāvīsu kataṃ pharasucakkādilakkhaṇaṃ saṅgaṇhāti.

Nīlamakkhikāti piṅgalamakkhikā, khuddakamakkhikā eva vā. Saṭati rujati etāyāti sāṭikā, saṃvaḍḍhā sāṭikā āsāṭikā. Tenāha 『『vaḍḍhantī』』tiādi. Hāretāti apanetā.

Vākenāti vākapaṭṭena. Cīrakenāti pilotikena. Antovasseti vassakālassa abbhantare. Niggāhanti susumārādiggāharahitaṃ. Pītanti pānīyassa pītabhāvaṃ. Sīhabyagghādiparissayena sāsaṅko sappaṭibhayo.

Pañca ahāni ekassāti pañcāhiko, so eva vāroti, pañcāhikavāro. Evaṃ sattāhikavāropi veditabbo. Ciṇṇaṭṭhānanti caritaṭṭhānaṃ gocaraggahitaṭṭhānaṃ.

Pitiṭṭhānanti pitarā kātabbaṭṭhānaṃ, pitarā kātabbakiccanti attho. Yathāruciṃ gahetvā gacchantīti gunnaṃ rucianurūpaṃ gocarabhūmiṃ vā nadipāraṃ vā gahetvā gacchanti. Gobhattanti kappāsaṭṭhikādimissaṃ gobhuñjitabbaṃ bhattaṃ. Bhattaggahaṇeneva yāgupi saṅgahitā.

我來翻譯這段巴利文： 第七中"三種解說"者，三種義注，即三種經義解釋之義。"一管"者，以每一詞為管為根本，或每一詞為意義流出之道，故名一管。故說"每一詞之義釋"。"四分"者，有四部分作為理解意義的方法。故說"結合四支說"。"坐次"者，有依次坐下開始之轉起，即所開始義理分別結束之義。故說"顯示智者牧牛者"等。單獨每個詞的總義顯示，不合並多詞作一義釋，此於一切處可得。"結合四支"者，黑分中譬喻與所譬喻二者，同樣于白分中，結合此四支。此僅于如是諸經可得。"至結尾"者，有人說："于黑分顯示譬喻，譬喻唯為成就所譬喻義，引所譬喻義，染污分說明為顯示清凈分，以譬喻所譬喻區分引白分，完結經義。于黑分顯示所譬喻，至結尾等亦如是。"其他人說："于黑分、白分中，分別完結彼彼譬喻所譬喻義處為至結尾"。此"坐次"於此《牧牛者經》中為一切師長所行，一切前師所行、所註釋，經文亦如是轉起。 "支"者，以部分被知，即部分。此中因其為有過性質，故說"支為過失部分"。"牛群"者，牛之集合。"守護"者，保護。彼守護為攝取巡行，故說"攝取巡行"。"增長"者，牛之多性，稱為多牛乳等增長。"以此量"而顯現為"色"，量的界限及身色，故說"從數量或顏色"。不尋找因不知已失去。"青"者，此中"iti"字為等義。以此攝取白色、雜色等。 "弓箭矛等"者，此中弓師于牛上所作弓標記，王子侍從眾于牛上所作箭標記，王侍從眾于牛上所作矛標記。"等"字攝取羅摩、婆蘇提婆眾等於牛上所作斧、輪等標記。 "青蠅"者，褐色蠅，或小蠅。以此傷害為"傷"，增長傷為"損傷"。故說"增長"等。"除去"者，去除。 "樹皮"者，以樹皮條。"破布"者，以碎布。"雨期中"者，雨季期間內。"無障礙"者，無鱷魚等障礙。"飲"者，飲用水之飲狀。以獅虎等危險而有恐怖有危險。 "五日"者，五日一次，即五日輪轉。如是七日輪轉亦應了知。"已行處"者，已遊行處，已取食處。 "父職"者，父親應作之處，即父親應作之事義。"隨意取去"者，隨牛之喜好取牧場或河對岸而去。"牛食"者，與棉花莖等混合牛所食之食。以食所攝亦包含粥。

Dvīhākārehīti vuttaṃ ākāradvayaṃ dassetuṃ 『『gaṇanato vā samuṭṭhānato vā』』ti vuttaṃ. Evaṃ pāḷiyaṃ āgatāti 『『upacayo santatī』』ti jātiṃ dvidhā bhinditvā hadayavatthuṃ aggahetvā dasāyatanāni pañcadasa sukhumarūpānīti evaṃ rūpakaṇḍapāḷiyaṃ (dha. sa. 666) āgatā. Pañcavīsati rūpakoṭṭhāsāti salakkhaṇato aññamaññasaṅkarābhāvato rūpabhāgā. Rūpakoṭṭhāsāti vā visuṃ visuṃ appavattitvā kalāpabhāveneva pavattanato rūpakalāpā. Koṭṭhāsāti ca aṃsā avayavāti attho. Koṭṭhanti vā sarīraṃ, tassa aṃsā kesādayo koṭṭhāsāti aññepi avayavā koṭṭhāsā viya koṭṭhāsā.

Seyyathāpītiādi upamāsaṃsandanaṃ. Tattha rūpaṃ pariggahetvāti yathāvuttaṃ rūpaṃ salakkhaṇato ñāṇena pariggaṇhitvā. Arūpaṃ vavatthapetvāti taṃ rūpaṃ nissāya ārammaṇañca katvā pavattamāne vedanādike cattāro khandhe arūpanti vavatthapetvā. Rūpārūpaṃ pariggahetvāti puna tattha yaṃ rūppanalakkhaṇaṃ, taṃ rūpaṃ. Tadaññaṃ arūpaṃ. Ubhayavinimuttaṃ kiñci natthi attā vā attaniyaṃ vāti evaṃ rūpārūpaṃ pariggahetvā. Tadubhayañca avijjādinā paccayena sapaccayanti paccayaṃ sallakkhetvā, aniccatādilakkhaṇaṃ āropetvā yo kalāpasammasanādikkamena kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti, so na vaḍḍhatīti yojanā.

Ettakaṃ rūpaṃ ekasamuṭṭhānanti cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyanti aṭṭhavidhaṃ kammavasena; kāyaviññatti, vacīviññattīti idaṃ dvayaṃ cittavasenāti ettakaṃ rūpaṃ ekasamuṭṭhānaṃ. Saddāyatanamekaṃ utucittavasena dvisamuṭṭhānaṃ. Rūpassa lahutā, mudutā, kammaññatāti ettakaṃ rūpaṃ utucittāhāravasena tisamuṭṭhānaṃ. Rūpāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, ākāsadhātu, āpodhātu, kabaḷīkāro āhāroti ettakaṃ rūpaṃ utucittāhārakammavasena catusamuṭṭhānaṃ. Upacayo, santati, jaratā, rūpassa aniccatāti ettakaṃ rūpaṃ na kutoci samuṭṭhātīti na jānāti. Samuṭṭhānato rūpaṃ ajānantotiādīsu vattabbaṃ 『『gaṇanato rūpaṃ ajānanto』』tiādīsu vuttanayeneva veditabbaṃ.

Kammalakkhaṇoti attanā kataṃ duccaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, bālo. Vuttañhetaṃ – 『『tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni. Katamāni tīṇi? Duccintitacintī hoti, dubbhāsitabhāsī, dukkaṭakammakārī . Imāni kho…pe… lakkhaṇānī』』ti (ma. ni. 3.246; a. ni. 3.3). Attanā kataṃ sucaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, paṇḍito. Vuttampi cetaṃ 『『tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni. Katamāni tīṇi? Sucintitacintī hoti, subhāsitabhāsī, sukatakammakārī. Imāni kho…pe… paṇḍitalakkhaṇānī』』ti (ma. ni. 3.253; a. ni.

我來翻譯這段巴利文： "以二種相"者，為顯示所說二種相，故說"從數量或從生起"。"如是在聖典中出現"者，"積聚、相續"如是分裂生為二，不取心所依處，十處、十五微細色，如是在色蘊聖典中出現。"二十五色分"者，由自相無互相混雜故為色分。或"色分"者，因不個別生起而僅以聚合形式生起故為色聚。"分"即部分、支分之義。或"分割"即身體，其部分發等為分，如其他支分為分。 "譬如"等為譬喻配合。其中"攝取色"者，以智攝取如所說之色的自相。"確定無色"者，依彼色為所緣而轉起的受等四蘊確定為無色。"攝取色與無色"者，再於彼中以變壞為相者為色，餘者為無色，除此二者外無任何我或我所，如是攝取色與無色。"彼二者以無明等為緣而有因"者，觀察因緣，安立無常等相，若不能以聚合觀察等次第令業處達到頂點者，不能增長。 "如是色為一生起"者：眼處、耳處、鼻處、舌處、身處、女根、男根、命根，此八種依業；身表、語表，此二依心，如是色為一生起。聲處一種依溫度與心為二生起。色輕快性、柔軟性、適業性，如是色依溫度、心、食為三生起。色處、香處、味處、觸處、空界、水界、段食，如是色依溫度、心、食、業為四生起。積聚、相續、老、色無常性，如是色不從任何處生起，不知。"不知色生起"等中所說，應如"不知色數量"等中所說方法了知。 "業相"者，以自作不善業為相故為業相，即愚者。故說："諸比丘，此三為愚者之愚相。何為三？惡思所思，惡語所語，惡作所作。此等...等...為相。"以自作善業為相故為業相，即智者。故此亦說："諸比丘，此三為智者之智相。何為三？善思所思，善語所語，善作所作。此等...等...為智相。"（中部3.253；增支部）

3.3). Tenāha 『『kusalākusalakammaṃ paṇḍitabālalakkhaṇa』』nti.

Bāle vajjetvā paṇḍite na sevatīti yaṃ bālapuggale vajjetvā paṇḍitasevanaṃ atthakāmena kātabbaṃ, taṃ na karoti. Tathābhūtassa ca ayamādīnavoti dassetuṃ puna 『『bāle vajjetvā』』tiādi vuttaṃ. Tattha yaṃ bhagavatā 『『idaṃ vo kappatī』』ti anuññātaṃ, tadanulomañce, taṃ kappiyaṃ. Yaṃ 『『idaṃ vo na kappatī』』ti paṭikkhittaṃ, tadanulomañce, taṃ akappiyaṃ. Yaṃ kosallasambhūtaṃ, taṃ kusalaṃ, tappaṭipakkhaṃ akusalaṃ. Tadeva sāvajjaṃ, kusalaṃ anavajjaṃ. Āpattito ādito dve āpattikkhandhā garukaṃ, tadaññaṃ lahukaṃ. Dhammato mahāsāvajjaṃ garukaṃ, appasāvajjaṃ lahukaṃ. Sappaṭikāraṃ satekicchaṃ, appaṭikāraṃ atekicchaṃ. Dhammatānugataṃ kāraṇaṃ, itaraṃ akāraṇaṃ. Taṃ ajānantoti kappiyākappiyaṃ, garuka-lahukaṃ, satekicchātekicchaṃ ajānanto suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkoti. Kusalākusalaṃ, sāvajjānavajjaṃ, kāraṇākāraṇaṃ ajānanto khandhādīsu akusalatāya rūpārūpapariggahampi kātuṃ na sakkoti, kuto tassa kammaṭṭhānaṃ gahetvā vaḍḍhanā. Tenāha 『『kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkotī』』ti.

Govaṇasadise attabhāve uppajjitvā tattha dukkhuppattihetuto micchāvitakkā āsāṭikā viyāti āsāṭikāti āha 『『akusalavitakkaṃ āsāṭikaṃ ahāretvā』』ti.

『『Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana』』nti (saṃ. ni. 4.103; a. ni. 8.56;

我來翻譯這段巴利文： （增支部3.3）。故說"善不善業為智者愚者之相"。 "避開愚者不親近智者"者，求利益者應當避開愚人親近智者，他不如是做。為顯示如是者之過患，故再說"避開愚者"等。其中，世尊所說"此對你們適宜"而許可，及與此相順者，為適宜。所說"此對你們不適宜"而禁止，及與此相順者，為不適宜。由善巧而生者為善，與此相反者為不善。彼即有過，善為無過。戒條中最初兩種戒聚為重，余為輕。法理中大過為重，小過為輕。可補救為可治，不可補救為不可治。隨順法性為有因，其他為無因。"不知彼"者，不知適宜不適宜、重輕、可治不可治，不能清凈守護戒。不知善不善、有過無過、有因無因，于蘊等無善巧故不能攝取色無色，何況取業處而增長。故說"不能取業處增長"。 如牛群類似身體生起，于彼為苦生起因由之邪思如損害，故為損害。故說"不除去不善思維之損害"。 "瘡者，諸比丘，此是五取蘊之別名"（相應部4.103；增支部8.56）;

9.15) vacanato chahi vaṇamukhehi vissandamānayūso gaṇḍo viya pilotikākhaṇḍena chadvārehi vissandamānakilesāsuci attabhāvavaṇo satisaṃvarena pidahitabbo, ayaṃ pana evaṃ na karotīti āha 『『yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādetī』』ti.

Yathā dhūmo indhanaṃ nissāya uppajjamāno saṇho sukhumo, taṃ taṃ vivaraṃ anupavissa byāpento sattānaṃ ḍaṃsamakasādiparissayaṃ vinodeti, aggijālāsamuṭṭhānassa pubbaṅgamo hoti, evaṃ dhammadesanāñāṇassa indhanabhūtaṃ rūpārūpadhammajātaṃ nissāya uppajjamānā saṇhā sukhumā taṃ taṃ khandhantaraṃ āyatanantarañca anupavissa byāpeti, sattānaṃ micchāvitakkādiparissayaṃ vinodeti, ñāṇaggijālāsamuṭṭhāpanassa pubbaṅgamo hoti, tasmā dhūmo viyāti dhūmoti āha 『『gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karotī』』ti. Attano santikaṃ upagantvā nisinnassa kātabbā tadanucchavikā dhammakathā upanisinnakakathā. Katassa dānādipuññassa anumodanakathā anumodanā. Tatoti dhammakathādīnaṃ akaraṇato. 『『Bahussuto guṇavāti na jānantī』』ti kasmā vuttaṃ? Nanu attano jānāpanatthaṃ dhammakathādi na kātabbamevāti? Saccaṃ na kātabbameva, suddhāsayena pana dhamme kathite tassa guṇajānanaṃ sandhāyetaṃ vuttaṃ. Tenāha bhagavā –

『『Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;

Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhaja』』nti.

Taranti otaranti etthāti titthaṃ, naditaḷākādīnaṃ nahānapānādiatthaṃ otaraṇaṭṭhānaṃ. Yathā pana taṃ udakena otiṇṇasattānaṃ sarīramalaṃ pavāheti, parissamaṃ vinodeti, visuddhiṃ uppādeti, evaṃ bahussutā attano samīpaṃ otiṇṇasattānaṃ dhammodakena cittamalaṃ pavāhenti, parissamaṃ vinodenti, visuddhiṃ uppādenti, tasmā te titthaṃ viyāti titthaṃ. Tenāha 『『titthabhūte bahussutabhikkhū』』ti. Byañjanaṃ kathaṃ ropetabbanti, bhante, idaṃ byañjanaṃ ayaṃ saddo kathaṃ imasmiṃ atthe ropetabbo, kena pakārena imassa atthassa vācako jāto. 『『Nirūpetabba』』nti vā pāṭho, nirūpetabbaṃ ayaṃ sabhāvanirutti kathamettha nirūḷhāti adhippāyo. Imassa bhāsitassa ko atthoti saddatthaṃ pucchati. Imasmiṃ ṭhāneti imasmiṃ pāḷippadese. Pāḷi kiṃ vadatīti bhāvatthaṃ pucchati. Attho kiṃ dīpetīti bhāvatthaṃ vā? Saṅketatthaṃ vā. Na paripucchatīti vimaticchedanapucchāvasena sabbaso pucchaṃ na karoti. Na paripañhatīti pari pari attano ñātuṃ icchaṃ na ācikkhati, na vibhāveti. Tenāha 『『na jānāpetī』』ti. Teti bahussutabhikkhū. Vivaraṇaṃ nāma atthassa vibhajitvā kathananti āha 『『bhājetvā na desentī』』ti. Anuttānīkatanti ñāṇena apākaṭīkataṃ guyhaṃ paṭicchannaṃ. Na uttāniṃ karontīti sinerupādamūle vālikaṃ uddharanto viya pathavīsandhārodakaṃ vivaritvā dassento viya ca uttānaṃ na karonti.

Evaṃ yassa dhammassa vasena bahussutā 『『tittha』』nti vuttā pariyāyato. Idāni tameva dhammaṃ nippariyāyato 『『tittha』』nti dassetuṃ 『『yathā vā』』tiādi vuttaṃ. Dhammo hi taranti otaranti etena nibbānaṃ nāma taḷākanti 『『tittha』』nti vuccati. Tenāha bhagavā sumedhabhūto –

『『Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;

Na gavesati taṃ taḷākaṃ, na doso amatantaḷe』』ti. (bu. vaṃ.

我來翻譯這段巴利文： （增支部9.15）因此經說，如瘡從六瘡口流出膿液，以布片包裹，如是自體瘡從六門流出煩惱不凈，應以念防護覆蓋，此者不如是作，故說"如彼牧牛者不覆蓋瘡，如是不成就防護"。 如煙依薪生起微細，進入彼彼孔隙遍滿，驅除眾生蚊蟲等危險，為火焰生起之前相，如是依於色無色法作為法說智的薪，生起微細進入彼彼蘊處遍滿，驅除眾生邪思維等危險，為智火焰生起之前相，故稱為煙，故說"牧牛者不作如煙之法說煙"。對來到自己處坐下者應作適宜之法話為近坐之談。隨喜所作佈施等功德為隨喜語。"由彼"者，因不作法話等。"不知多聞有功德"為何如是說？難道不是為令自己知而不應作法話等？誠然不應作，然為清凈意樂而說法，是就知其功德而說。故世尊說： "不言說者，人不知， 與愚混雜之智者； 應說應照明於法， 應舉牟尼之旗幟。" "渡處"者，於此渡越、下水，即河池等洗浴飲水等下水處。如彼以水洗去進入者身垢，除去疲勞，生起清凈，如是多聞者以法水洗去來到自己處者心垢，除去疲勞，生起清凈，故如渡處稱為渡處。故說"成為渡處的多聞比丘"。"文字如何安立"者，尊者，此文字此聲音如何安立於此義，以何方式成為此義之表達。或讀作"應觀察"，意為應觀察此本性語言如何建立於此。"此說何義"者，問詞義。"於此處"者，於此經文處。"經說什麼"者，問句義。"義說明什麼"者，問句義或約定義。"不遍問"者，不以斷疑問方式完全發問。"不遍問"者，不一再表明自己欲知，不顯示。故說"不使知"。"彼等"者，多聞比丘。"開顯"即分別說明義理，故說"不分別開示"。"未顯露"者，未以智明顯，隱密覆藏。"不顯露"者，如掘須彌陀山腳下沙，如開顯大地支援水般不顯露。 如是依法多聞者以譬喻說為"渡處"。今為無譬喻顯示彼法為"渡處"，故說"或如"等。法為以此渡越、下入涅槃池故稱為"渡處"。故世尊為善慧時說： "如是洗煩惱垢，于不死池中； 不尋求彼池，過非在不死池。"（佛種姓）

2.14) –

Dhammasseva nibbānassotaraṇatitthabhūtassa otaraṇākāraṃ ajānanto 『『dhammatitthaṃ na jānātī』』ti vutto.

Pītāpītanti gogaṇe pītaṃ apītañca gorūpaṃ na jānāti, na vindati. Avindanto hi 『『na labhatī』』ti vutto. 『『Ānisaṃsaṃ na vindatī』』ti vatvā tassa avindanākāraṃ dassento 『『dhammassavanaggaṃ gantvā』』tiādimāha.

Ayaṃ lokuttaroti padaṃ sandhāyāha 『『ariya』』nti. Paccāsattiñāyena anantarassa hi vippaṭisedho vā. Ariyasaddo vā niddosapariyāyo daṭṭhabbo. Aṭṭhaṅgikanti ca visuṃ ekajjhañca aṭṭhaṅgikaṃ upādāya gahetabbaṃ, aṭṭhaṅgatā bāhullato ca. Evañca katvā sattaṅgassapi ariyamaggassa saṅgaho siddho hoti.

Cattāro satipaṭṭhānetiādīsu avisesena satipaṭṭhānā vuttā. Tattha kāyavedanācittadhammārammaṇā satipaṭṭhānā lokiyā, tattha sammohaviddhaṃsanavasena pavattā nibbānārammaṇā lokuttarāti evaṃ 『『ime lokiyā, ime lokuttarā』』ti yathābhūtaṃ nappajānāti.

Anavasesaṃ duhatīti paṭiggahaṇe mattaṃ ajānanto kismiñci dāyake saddhāhāniyā, kismiñci paccayahāniyā anavasesaṃ duhati. Vācāya abhihāro vācābhihāro. Paccayānaṃ abhihāro paccayābhihāro.

『『Imeamhesu garucittīkāraṃ na karontī』』ti iminā navakānaṃ bhikkhūnaṃ sammāpaṭipattiyā abhāvaṃ dasseti ācariyupajjhāyesu pitupemassa anupaṭṭhāpanato, tena ca sikkhāgāravatābhāvadīpanena saṅgahassa abhājanabhāvaṃ, tena therānaṃ tesu anuggahābhāvaṃ. Na hi sīlādiguṇehi sāsane thirabhāvappattā ananuggahetabbe sabrahmacārī anuggaṇhanti, niratthakaṃ vā anuggahaṃ karonti. Tenāha 『『navake bhikkhū』』tiādi. Dhammakathābandhanti paveṇiāgataṃ pakiṇṇakadhammakathāmaggaṃ. Saccasattappaṭisandhipaccayākārappaṭisaṃyuttaṃ suññatādīpanaṃ guḷhaganthaṃ. Vuttavipallāsavasenāti 『『na rūpaññū』』tiādīsu vuttassa paṭisedhassa paṭikkhepavasena aggahaṇavasena. Yojetvāti 『『rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ jānātī』』tiādinā, 『『tassa gogaṇopi na parihāyati, pañcagorasaparibhogatopi na paribāhiro hotī』』tiādinā ca atthaṃ yojetvā. Veditabboti tasmiṃ tasmiṃ pade yathārahaṃ attho veditabbo. Sesaṃ sabbattha uttānamevāti.

Gopālasuttavaṇṇanā niṭṭhitā.

Iti manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Ekādasakanipātavaṇṇanāya anuttānatthadīpanā samattā.

Niṭṭhitā ca manorathapūraṇiyā aṅguttaranikāya-aṭṭhakathāya

Anuttānatthapadavaṇṇanā.

我來 譯這段巴利文： （佛種姓2.14）- 不知法即涅槃渡處之渡越方式，故說"不知法渡處"。 "已飲未飲"者，于牛群中不知已飲水與未飲水之牛形，不了知。不了知者即說"不得"。說"不得功德"后，為顯示其不得方式而說"去聞法會"等。 此"出世間"字，故說"聖"。或依近接道理否定無間，或應視聖字為無過之同義詞。"八支"者，應就分別及合一取八支，及以八支為多。如是作則攝七支聖道亦成就。 "四念處"等中總說念處。其中以身、受、心、法為所緣之念處為世間，其中以斷除迷惑方式轉起以涅槃為所緣者為出世間，如是"此等為世間，此等為出世間"不如實知。 "完全擠奶"者，不知接受之量，對某些施主信心損減，對某些資具損減而完全擠奶。言語帶來為言語帶來。資具帶來為資具帶來。 以"彼等對我們不作恭敬尊重"顯示新比丘無正當行爲，因對師長不起如父之愛，以此顯示無敬重學處，以此不堪攝受，以此長老對彼等無攝護。實非以戒等功德于教中得堅固者不攝護應攝護之同梵行者，或作無義攝護。故說"新比丘"等。"法語連結"者，傳統所來之雜法語道。與諦、有情、結生、緣起相應，顯示空性之隱密義。"依所說顛倒"者，依"不知色"等所說遮止之否定、不取。"配合"者，以"知色者，從數量或顏色知色"等，"彼牛群亦不減少，不離五牛產品受用"等配合義理。"應知"者，于彼彼句應如理了知義理。此中余處一切顯明。 《牧牛者經》註釋竟。 如是滿足意願《增支部註釋》 十一集註釋之難解義釋畢。 滿足意願《增支部註釋》 難解語句註釋竟。

Nigamanakathāvaṇṇanā

Mahāaṭṭhakathāyasāranti aṅguttaramahāaṭṭhakathāya sāraṃ. Ekūnasaṭṭhimattoti thokaṃ ūnabhāvato mattasaddaggahaṇaṃ. Mūlaṭṭhakathāsāranti pubbe vuttaaṅguttaramahāaṭṭhakathāya sārameva anunigamavasena vadati. Atha vā mūlaṭṭhakathāsāranti porāṇaṭṭhakathāsu atthasāraṃ. Tenedaṃ dasseti – aṅguttaramahāaṭṭhakathāya atthasāraṃ ādāya imaṃ manorathapūraṇiṃ karonto sesamahānikāyānampi mūlaṭṭhakathāsu idha viniyogakkhamaṃ atthasāraṃ ādāya evamakāsinti. Mahāvihārādhivāsīnanti ca idaṃ purimapacchimapadehi saddhiṃ sambandhitabbaṃ 『『mahāvihārādhivāsīnaṃ samayaṃ pakāsayantī, mahāvihārādhivāsīnaṃ mūlaṭṭhakathāsāraṃ ādāyā』』ti. Tenāti puññena. Hotu sabbo sukhī lokoti kāmāvacarādivibhāgo sabbo sattaloko yathārahaṃ bodhittayādhigamavasena sampattena nibbānasukhena sukhī sukhito hotūti sadevakassa lokassa accantaṃ sukhādhigamāya attano puññaṃ pariṇāmeti.

Ettāvatā samattāva, sabbaso vaṇṇanā ayaṃ;

Vīsatiyā sahassehi, ganthehi parimāṇato.

Porāṇānaṃ kathāmagga-sāramettha yato ṭhitaṃ;

Tasmā sāratthamañjūsā, iti nāmena vissutā.

Ajjhesito narindena, sohaṃ parakkamabāhunā;

Saddhammaṭṭhitikāmena, sāsanujjotakārinā.

Teneva kārite ramme, pāsādasatamaṇḍite;

Nānādumagaṇākiṇṇe, bhāvanābhiratālaye.

Sītalūdakasampanne , vasaṃ jetavane imaṃ;

Atthabyañjanasampannaṃ, akāsiṃ sādhusammataṃ.

Yaṃ siddhaṃ iminā puññaṃ, yaṃ caññaṃ pasutaṃ mayā;

Etena puññakammena, dutiye attasambhave.

Tāvatiṃse pamodento, sīlācāraguṇe rato;

Alaggo pañcakāmesu, patvāna paṭhamaṃ phalaṃ.

Antime attabhāvamhi, metteyyaṃ munipuṅgavaṃ;

Lokaggapuggalaṃ nāthaṃ, sabbasattahite rataṃ.

Disvāna tassa dhīrassa, sutvā saddhammadesanaṃ;

Adhigantvā phalaṃ aggaṃ, sobheyyaṃ jinasāsanaṃ.

Sadā rakkhantu rājāno, dhammeneva imaṃ pajaṃ;

Niratā puññakammesu, jotentu jinasāsanaṃ.

Ime ca pāṇino sabbe, sabbadā nirupaddavā;

Niccaṃ kalyāṇasaṅkappā, pappontu amataṃ padanti.

Aṅguttaraṭīkā samattā.

我來翻譯這段巴利文： 結語註釋 "大註釋之精要"者，增支部大註釋之精要。"約五十九"者，因略少故加"約"字。"根本註釋精要"者，重述前說增支部大註釋之精要。或"根本註釋精要"者，古註釋之義理精要。由此顯示：取增支部大註釋之義理精要造此滿足意願注時，亦取其他大部的根本註釋中適用於此之義理精要而如是造。"大寺住者"者，此應與前後詞結合爲"顯示大寺住者之傳統，取大寺住者之根本註釋精要"。"以彼"者，以功德。"愿一切世間快樂"者，欲界等差別之一切有情世間，隨其所應以證得三菩提方式，以所得涅槃樂而得樂，如是迴向自己功德使含天之世間證得究竟樂。 至此完全完成，此註釋一切 以數量計二萬偈頌。 因此處立古人說道之精要， 故以精要寶函之名聞名。 我受護法欲住正法之 君主巴拉克拉馬巴胡王之請， 于彼所造百座宮殿莊嚴， 種種樹群遍滿，樂修習處， 具清涼水之勝林寺中， 造此義文具足賢者所許者。 以此功德成就，及我所生其他， 以此功德業，于第二自體生， 歡喜三十三天，樂戒行功德， 不著五欲，得初果。 最後身見彌勒牟尼牛王， 世間最上人導師，樂一切有情利， 見彼智者，聞正法宣說， 證得上果，莊嚴勝者教。 愿諸王常以法護此眾生， 樂作功德業，照耀勝者教。 愿此一切眾生常無災， 常有善思惟，證得不死處。 增支部復注竟。