Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā.
此中的正语等三种只是戒，所以因同种而包摄于戒蕴。
Ñ(XVI,96): For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind.
Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo.
在圣典中的「戒蕴中」虽以位格来说明，然而应依作格之义。
Ñ: For although in the text the description is given in the locative case as 'in the virtue aggregate', still the meaning should be understood according to the instrumental case [that is, 'by the virtue aggregate'.]
Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti.
其次于正精进等的三种之中，以定自己的法性是不能专注所缘而安止（入定）的，当它获得精进完成其策励的作用及念的完成其不忘的作用之时的帮助，便得安止。
Ñ: As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so.
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