七、《阇利亚经》注释
7. Jāliyasuttavaṇṇanā
两位出家人事缘注释
Dvepabbajitavatthuvaṇṇanā
378如此注释了《摩诃利经》之后，如今为注释《阇利亚经》，为了依序说明注释的缘起，或为点明紧接《摩诃利经》之后结集的即是《阇利亚经》，说道：“如是我闻……乃至……在憍赏弥的《阇利亚经》。”以“瞿师多”等语，显示中间有所省略，应详说为“瞿师多的林园”。因为如此，也类似于在“给孤独园”等处（波罗夷 234）对施主的称叹；而在别处则说，如此称叹时，尊者阿难也会被导向效法他的行仪。于此，这位名为瞿师多的长者是*谁*？此林园由他*如何*建造？世尊又*如何*住于此处？为解答这一切，他从缘起始末，略说：“据说，从前”。“阿罗迦国”，此名多见于各书，但有些地方也写作“阿提罗国”和“达弥罗国”。“在此”即从阿罗迦国开始。“儿子……乃至……去了”，这也是为了说明“这是他的业”而说的。“那时”即他们入村的那一天。“极重的酸乳粥”指特别浓稠的酸乳粥。“使之变老”是指用发酵过的酵母将其煮熟。“不在近处”即离家外出他往。“大声嚎叫”即发出吠声，意谓发出“布布”的狗叫声。这也是他的一项业。然而，当独觉佛为了
378. Evaṃ mahālisuttaṃ saṃvaṇṇetvā idāni jāliyasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahālisuttassānantaraṃ saṅgītassa suttassa jāliyasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosambiyanti jāliyasutta’’nti āha. ‘‘Ghositenā’’tiādinā majjhelopasamāsaṃ dasseti, ghositassa ārāmotipi vattabbaṃ. Evampi hi ‘‘anāthapiṇḍikassa ārāme’’tiādīsu (pārā. 234) viya dāyakakittanaṃ hoti, evaṃ pana kittento āyasmā ānando aññepi tassa diṭṭhānugatiāpajjane niyojetīti aññattha vuttaṃ. Tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ pana tattha bhagavā vihāsīti pucchāya sabbaṃ taṃ vissajjanaṃ samudāgamato paṭṭhāya saṅkhepatova dassento ‘‘pubbe kirā’’tiādimāha. Allakapparaṭṭhanti bahūsu potthakesu dissati, katthaci pana ‘‘addilaraṭṭha’’nti ca ‘‘damiḷaraṭṭha’’nti ca likhitaṃ. Tatoti allakapparaṭṭhato. ‘‘Puttaṃ…pe… agamāsī’’ti idampi ‘‘tassetaṃ kamma’’nti ñāpetuṃ vuttaṃ. Tadāti tesaṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Jīrāpetunti samavepākiniyā gahaṇiyā pakkāpetuṃ. Asannihiteti gehato bahi aññaṃ gate. Bhussatīti nadati, ‘‘bhubhu’’iti sunakhasaddaṃ karotīti attho. Idampissa ekaṃ kammaṃ. Paccekabuddhe pana cīvarakammatthāya aññaṃ ṭhānaṃ gate sunakhassa hadayaṃ phālitaṃ. Tiracchānā nāmete ujujātikā honti akuṭilā, manussā pana aññaṃ hadayena cinteti, aññaṃ mukhena kathenti. Tenevāha ‘‘gahanañhetaṃ bhante yadidaṃ manussā, uttānakañhetaṃ bhante yadidaṃ pasavo’’ti (ma. ni. 2.3).
如是，他出于对独觉佛的敬爱，因那正直不曲的净信心，命终之后，生于忉利天宫。正是针对他而说：“他……乃至……出生”。当他附耳低语时，声音能遍满十六由旬之处；而日常言语之声，则遍满整座一万由旬的天都。因为具足这些音声成就，故得名“瞿师多天子”。这是他对独觉佛敬爱之业的果报。“退没”即因食尽而退没。因为天子们由寿尽、福尽、食尽、嗔恚这四个原因，而从天界退没。而他在享受欲乐时，因失却正念，由食尽而退没。他结生于憍赏弥一位名叫“城美”的女子的子宫中。据说“城美”女们只养育女儿，不养育儿子。因为女儿们能为她们的家族世系效力，所以她（母亲）便将他丢弃在垃圾堆里。这是他往昔弃子之业的果报。不应轻视这恶业而认为“很少”。有人见他被乌鸦和狗围绕，心想：“我得到一个儿子了”，便将其带回家中；而憍赏弥的长者又从他手中以一千迦诃波那买下。为了说明此事，而说“在憍赏弥某家出生”等语。那七次被人企图杀害，也是弃子之业的果报。“长者之女”指国师长者的女儿。“聪慧”即具足智慧。她拆开父亲派人送来、命她自杀的信件，改写成婚书，从而保全了性命。正是因
Iti so tāya paccekabuddhe sinehavasena ujudiṭṭhitāya akuṭilatāya kālaṅkatvā tāvatiṃsabhavane nibbatto. Taṃ sandhāyāha ‘‘so…pe… nibbattī’’ti. Tassa pana kaṇṇamūle kathentassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ, evaṃ saraghosasampattiyā ‘‘ghosakadevaputto’’ tveva nāmaṃ ahosi. Ayamassa paccekabuddhe sinehena bhukkaraṇassa nissando. Cavitvāti āhārakkhayena cavitvā. Devalokato hi devaputtā āyukkhayena, puññakkhayena, āhārakkhayena, kopenāti catūhi kāraṇehi cavanti. Imassa pana kāmaguṇe paribhuñjato muṭṭhassatissa āhārakkhayena cavanaṃ hoti. So kosambiyaṃ nagarasobhiniyā kucchismiṃ paṭisandhiṃ gaṇhi. Nagarasobhiniyo kira dhītaraṃ paṭijagganti, na puttaṃ. Dhītaro hi tāsaṃ paveṇiṃ ghaṭayanti, tasmā sāpi taṃ saṅkārakūṭe chaḍḍāpeti. Ayamassa pubbe puttachaḍḍanakammassa nissando. Pāpakammañhi nāmetaṃ ‘‘appaka’’nti nāvamaññitabbaṃ. Tameko manusso kākasunakhaparivāritaṃ disvā ‘‘putto me laddho’’ti gehaṃ nesi, tassa pana hatthato kosambakaseṭṭhi kahāpaṇasahassaṃ datvā aggahesi, tamatthaṃ sandhāya ‘‘kosambiyaṃ ekassa kulassa ghare nibbattī’’tiādi vuttaṃ. Sattakkhattuṃ ghātāpanatthaṃ upakkamakaraṇampi puttachaḍḍanakammasseva nissando. Seṭṭhidhītāyāti janapadaseṭṭhino dhītāya. Veyyattiyenāti paññāveyyattiyena. Sā hi tassa pitarā pesitaṃ mārāpanapaṇṇaṃ phāletvā vivāhapaṇṇaṃ bandhitvā jīvitalābhaṃ karoti. Tāyeva sarasampattiyā ghositaseṭṭhi nāma jāto.
“为使身体得到满足”：正如在喜马拉雅山，因以根果为食而身体疲惫，食用咸酸之物能使其恢复活力。“渴了”：即口渴。“疲劳”：即身体疲惫。“榕树”：即大榕树。据说他们到达那棵树后，便坐在树下。那时，大苦行者看见榕树的光辉庄严，心想：“这里必定住有大威力的天神。这位天神若能以饮水等布施给仙人众，消除旅途的疲劳，那该多好啊。”天神也知晓他的想法，便给予仙人众饮水、沐浴和食物。因此说“在那里……”等。然而，将大苦行者的这种想法不加区别地普遍推及一切，故说“期待得到款待”。“伸出手”：以此表示仅凭伸手，她的愿望便得以实现。天神说：她因自身福德微薄，出于羞愧而不敢启齿，但被一再追问，便这样说了。“他”：指给孤独长者。“雇工”：即靠工钱做劳务的奴仆、差役和工人。“平时的饭食工钱”：即平时应给的饭食工钱。那时，即使是守布萨日而不工作的人，也给予与工作日应得的饭食工钱同等的报酬，不减少，这是其含义。在《法句经注》中，小诵师的说法是“为晚餐而来”；而在此处，长诵师的说法是“在正午时为早餐而来”。
Sarīrasantappanatthanti himavanteva mūlaphalāhāratāya kilantasarīrassa loṇambilasevanena pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Vaṭarukkhanti mahānigrodharukkhaṃ. Te kira taṃ patvā tassa mūle nisīdiṃsu. Atha jeṭṭhakatāpaso nigrodharukkhassa sobhāsampattiṃ passitvā ‘‘mahānubhāvo maññe ettha adhivutthā devatā. Sādhu vatāyaṃ devatā isigaṇassa pānīyādidānena addhānaparissamaṃ vinodeyyā’’ti cintesi. Devatāpi tathā cintitaṃ utvā isigaṇassa pānīyanhānakabhojanāni adāsi. Tenāha ‘‘tatthā’’tiādi. Jeṭṭhakatāpasassa pana tathā cintanaṃ avisesato sabbattha āropetvā ‘‘saṅgahaṃ paccāsisantā’’ti vuttaṃ. ‘‘Hatthaṃ pasāretvā’’ti iminā hatthappasāraṇamattena tassā yathicchitanipphattiṃ dasseti. Devatā āhāti sā attano puññassa parittakattā lajjāya kathetuṃ avisahantīpi punappunaṃ nippīḷiyamānā evamāha. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetanamevāti pakatiyā dātabbabhattavetanameva. Tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivase dātabbabhattavetanameva, na tato ūnanti attho. Dhammapadaṭṭhakathāyaṃ khuddakabhāṇakānaṃ matena ‘‘sāyamāsatthāya āgato’’ti (dha. pa. aṭṭha. 1.2.sāmāvatīvatthu) vuttaṃ, idha pana dīghabhāṇakānaṃ matena ‘‘majjhanhike pātarāsatthāya āgato’’ti. Kañcīti kañcipi bhatakaṃ, kiñcipi bhatakakammanti vā sambandho. Majjhanhikakālattā ‘‘upaḍḍhadivaso gato’’ti āha, tena upaḍḍhadivasameva samādinnattā ‘‘upaḍḍhūposatho’’ti taṃ voharantīti dasseti. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.2 sāmāvatīvatthu) rattibhāgena upaḍḍhūposatho vutto, idha pana majjhanhikato paṭṭhāya divasabhāgeneva, tadavasesadivasarattibhāgena vā. Asamepi hi bhāge upaḍḍhasaddo pavattati. Tadahevāti aruṇuggamanakālaṃ sandhāya vuttaṃ.
“世间即使听闻佛陀之名也极为难得”，他生起喜悦与欢喜。“就在那天”：指到达拘睒弥的第二天。“你们要赶快”：意为“你们要赶快，迅速前往”。这是针对“善来比丘”的出家方式，说“出家后”。“阿罗汉果”：即具备四无碍解庄严的阿罗汉境界。那些富商们也安住于须陀洹果，作了约半个月的布施后，回来建造了三座寺院。世尊每日轮流住于其中一座寺院。住在哪座寺院，便到该施主家中托钵乞食。那时他正住在瞿师多的寺院，因此说“住在拘睒弥的瞿师多园”。
‘‘Ghosopi kho dullabho lokasmiṃ yadidaṃ buddho’’ti sañjātapītipāmojjo. Tadahevāti kosambiṃ pattadivasato dutiyadivaseyeva. Turitātthāti turitā attha, sīghayāyino bhavathāti attho. Ehibhikkhupabbajjaṃ sandhāya ‘‘pabbajitvā’’ti vuttaṃ. Arahattanti catupaṭisambhidāsamalaṅkataṃ arahantabhāvaṃ. Tepi seṭṭhino sotāpattiphale patiṭṭhāya aḍḍhamāsamattaṃ dānāni datvā paccāgamma tayo vihāre kāresuṃ. Bhagavā pana devasikaṃ ekekasmiṃ vihāre vasati. Yassa ca vihāre vuttho, tasseva ghare piṇḍāya carati, tadā pana ghositassa vihāre viharati. Tena vuttaṃ ‘‘kosambiyaṃ viharati ghositārāme’’ti.
仅凭外道教法的方式而成为“导师”，并非如佛教中那样具足导师的体相。“讥嫌”：即接近并攻击他人的言论，意指以指出过失的方式进行抨击。因此说“想要挑起争论”。“争论”：即通过诽谤而说，因此称为“争论”，即过失；想要挑起它，即想要将其加于对方之上，这是其含义。为说明他们如何想要挑起争论，故说“据说……”等。“命即是身”：即所谓“命”者，即是所谓“身”者。他们这是执取“观色是我”之说而说。他们将色与我看作不二、同一而进行观察，或者针对外道所假设的“我”——即“有情”——而说。如所说：“就在这里，有情坏灭。”“他的”：指沙门乔达摩的。“坏灭”：即以无有生起的毁灭方式而灭亡。因此，由于承认命与身不异，且见到身的坏灭，所以这样说。在此，并非因为见到身的坏灭、且命与身不异，便说未见的命也坏灭；同样，也不能因为未见到命的坏灭、且命与身不异，便说身也不坏灭，因为身的坏灭是现量成立的，而且离开四大及所造色，身即不存在。依此意趣，说“这是断灭见”。
Bāhirasamayamattena upajjhāyo, na sāsane viya upajjhāyalakkhaṇena. Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho. Tenāha ‘‘vādaṃ āropetukāmā hutvā’’ti. Vadanti nindāvasena kathenti etenāti hi vādo, doso, tamāropetukāmā upari patiṭṭhapetukāmā hutvāti attho. Kathamāropetukāmāti āha ‘‘iti kirā’’tiādi. Taṃ jīvaṃ taṃ sarīranti yaṃ vatthu jīvasaññitaṃ, tadeva sarīrasaññitaṃ. Idañhi ‘‘rūpaṃ attato samanupassatī’’ti vuttavādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ ekībhāvaṃ katvā samanupassanavasena, ‘‘satto’’ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Tathā hi vuttaṃ ‘‘idheva satto bhijjatī’’ti. Assāti samaṇassa gotamassa. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvitasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā diṭṭhabhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedavatā jīvato anaññattā sarīrassāpi abhedoti sakkā vattuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti iminā adhippāyenāha ‘‘ucchedavādo hotī’’ti.
“命异身异”：意谓命为一物，身另为一物。他们是执取了“观我有色”等类说法而如此宣说。因为只见到色的坏灭，而“我”中并无此坏灭，所以得出“我是常”的结论。基于此意趣，说“有情成为常住”。
Aññaṃ jīvaṃ aññaṃ sarīranti aññadeva vatthu jīvasaññitaṃ, aññaṃ sarīrasaññitaṃ. Idañhi ‘‘rūpavantaṃ attānaṃ samanupassatī’’tiādinayappavattavādaṃ gahetvā vadanti. Rūpabhedasseva diṭṭhattā , attani ca tadabhāvato ‘‘attā nicco’’ti ayamattho āpanno vāti iminā adhippāyenāha ‘‘satto sassato āpajjatī’’ti.
379-380379-380. 他们的这种说法，就像去构想石女儿的长短等事一样，因此这个问题应当搁置。因为它既不基于利益，不基于法，不导向梵行之始，也不导向厌离等目的。此处《波吒波达经》可为佐证。在那部经中，世尊将王论搁置一旁，说：“那么，诸贤，请听……”等语，开始为他们宣说佛法，因此经文接着说：“那时，世尊……”等。常见与断见是两种极端，圣道则是中道。而那种邪道本身，即被称为“那道”。
379-380. Tayidaṃ nesaṃ vañjhāputtassa dīgharassatādiparikappanasadisaṃ, tasmāyaṃ pañho ṭhapanīyo. Na hesa atthanissito, na dhammanissito, nādibrahmacariyako, na nibbidādiatthāya saṃvattati. Poṭṭhapādasuttañcettha nidassanaṃ. Taṃ tattha rājanimīlanaṃ katvā ‘‘tena hāvusosuṇāthā’’tiādinā satthā nesaṃ upari dhammadesanamārabhīti āha ‘‘atha bhagavā’’tiādi. Sassatucchedadiṭṭhiyo dve antā. Ariyamaggo majjhimā paṭipadā. Tassāyeva paṭipadāyāti micchāpaṭipadāya eva.
“信受出家者”指以信心出家、怀着“我将这样从此轮回之苦中解脱”而出家的人，并且他与此相应，圆满戒行后，以初禅令心得定。此（语）是指明烦恼轮回增长、依止于见杂染的言论，如“彼命即是彼身”等。“无疑惑”指于诸法已度越疑惑，不再生疑，其含义是：不再以种种揣测、徘徊的方式转起。
Saddhāpabbajitassāti saddhāya pabbajitassa ‘‘evamahaṃ ito vaṭṭadukkhato nissarissāmī’’ti pabbajjamupagatassa, tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etanti kilesavaṭṭaparivuddhidīpanaṃ ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādikaṃ diṭṭhisaṃkilesanissitavacanaṃ. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.
“我如此了知此”，是说那位比丘具足安住于初禅，我如此了知此连同其相应之法为“广大心”。正如所说：“他建立了‘此是广大心’之想。”“而我并不如此说”，是说并不像那些执持邪见的人，将所生之法与所依执为一体而说“彼命即是彼身”，或将二者执为相异而说“命是异，身是异”，以此宣说自己的邪执；我因对此法已善遍知，故不如此说。因此说“然而……”等。外道大多只修习遍禅，故说“修习遍业处者”。由于依修习之力而证得禅那，而修习是以了知地遍等为门，故以想为名而说，因此说“由想力而生”。由此又说“有人了知地遍”等。然而，因世尊在诸处说“然而我并不如此说”，他们便以“世尊之言为教导，此不应由究竟者、最上人来说”的意趣，而说“这对他不合适”；为显示并非自己以辩才而说，故说“他们思量着而说”。其余部分，因在前一经文中已说其理，且其义明显，故易可了知。
Etamevaṃjānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttaṃ dhammaṃ ‘‘mahaggatacitta’’nti evaṃ jānāmi. Tathā hi vuttaṃ ‘‘mahaggatacittametanti saññaṃ ṭhapesi’’nti. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā ‘‘taṃ jīvaṃ taṃ sarīra’’nti, tadubhayaṃ vā bhedato gaṇhantā ‘‘aññaṃ jīvaṃ añña sarīra’’nti attano micchāgāhaṃ pavedenti, evamahaṃ na vadāmi tassa dhammassa supariññātattā. Tenāha ‘‘atha kho’’tiādi. Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti vuttaṃ ‘‘kasiṇaparikammaṃ bhāventassā’’ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti katvā saññāsīsena niddisīyati, tasmā ‘‘saññābalena uppanna’’nti āha. Tena vuttaṃ ‘‘pathavīkasiṇameko sañjānātī’’tiādi. Yasmā pana bhagavatā tattha tattha vāre ‘‘atha ca panāhaṃ na vadāmī’’ti vuttaṃ, tasmā bhagavato vacanamupadesaṃ katvā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyena ‘‘na kallaṃ tasseta’’nti āhaṃsu, na sayaṃ paṭibhānenāti dassetuṃ ‘‘maññamānā vadantī’’ti vuttaṃ. Sesaṃ anantarasutte vuttanayattā, pākaṭattā ca suviññeyyameva.
如是，在阐明极为微细、深奥、难解之义，能生起极清净、广大智慧与辩才的《吉祥悦意》——《长部》注——之中，这部名为《善悦意》的阐隐释义，对《阇利耶经》注释的阐隐释义，已宣说完毕。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā jāliyasuttavaṇṇanāya līnatthapakāsanā.
