2. Sāmaññaphalasuttaṃ · 2. 沙门果经义注

413 段 · CSCD 巴利原典

1. Brahmajālasuttavaṇṇanā一、《梵网经》注释

Paribbājakakathāvaṇṇanā游方者谈话注释

Imissā paṭhamamahāsaṅgītiyā vattamānāya vinayasaṅgahāvasāne suttantapiṭake ādinikāyassa ādisuttaṃ brahmajālaṃ pucchantena āyasmatā mahākassapena – ‘‘brahmajālaṃ, āvuso ānanda, kattha bhāsita’’nti, evamādivuttavacanapariyosāne yattha ca bhāsitaṃ, yañcārabbha bhāsitaṃ, taṃ sabbaṃ pakāsento āyasmā ānando evaṃ me sutantiādimāha. Tena vuttaṃ ‘‘brahmajālassāpi evaṃ me sutantiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādī’’ti.

关于此处所说第一大结集完成时，于律藏终结之际，在经藏部首卷即《梵网经》中，有一位尊者大咖萨巴问曰：「『梵网经，友尊阿难，此处于何处宣说？』」如此开头之言来源结束后，于所说之地、所始所说之事，诸所广明者，皆由尊者阿难说曰：「是我所闻，如此等。」由此而记载云：「『有关梵网经以及『是我所闻』等诸文，皆由尊者阿难于第一大结集时，于结集起因等处所说。』」

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1. Tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Paṭipanno hotīti ettha paṭīti upasaggapadaṃ, hotīti ākhyātapadanti. Iminā tāva nayena padavibhāgo veditabbo.

1. 其中如是之副词宾语，是指称词诸如「如」「若」等。所谓「所行」者，此处「所」为前缀，「行」为动词，意为‘行’。以此手段须知词类划分。

Atthato pana evaṃ-saddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādianekatthappabhedo. Tathāhesa – ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti (dha. pa. 53) evamādīsu upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha. ‘‘Subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’’ti. ‘‘Evañca vadehi, sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’’tiādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’tiādīsu (a. ni. 3.66) avadhāraṇe. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.

义理上此类「如」字，作比喻、阐述、汇总、涵摄之用，有多义区别。例如，《法句经》曰：“由此活着之人，应行多善”，为比喻法用。《尼柯耶》云：“应如是出发，应如是回归”等，为训诂。《尼柯耶》又说：“如是，如来者”，为汇总阐明。《增支部》叙说：“如是这位刈秃比库，或此或彼，称其形貌”，为涵摄界定。《大毗婆沙论》云：“如此，诸比库向世尊如是听闻”等，为语言诠释。《大毗婆沙论》又云：“来吧，学童，令刹那沙门安住，此时向我以言问无恐、无畏、轻松恭敬之安住行。”此处展示诸文例证。《增支部》亦有问答：“尊者，诸法是善还是不善？答不善。是覆尸不覆尸？覆尸。若去愚者断除之法，是受乎？是，故此如此。”诸如此类，皆为义理涵摄证立。自看此处诸文例证与义理涵摄。

Tattha ākāratthena evaṃ-saddena etamatthaṃ dīpeti, nānānayanipuṇamanekajjhāsayasamuṭṭhānaṃ, atthabyañjanasampannaṃ, vividhapāṭihāriyaṃ, dhammatthadesanāpaṭivedhagambhīraṃ, sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi ‘evaṃ me sutaṃ’ mayāpi ekenākārena sutanti.

由形状义理上，此「如」字明示义理，汇集众多解经议论，多元含义显现，蕴含深远义理，包涵《法义释说》，为所有生命依言相应之《佛陀正语》。彼时欲闻此语无他者，唯欲闻之故，故称『是我所闻』。

Nidassanatthena – ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento – ‘evaṃ me sutaṃ’, ‘mayāpi evaṃ suta’nti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.

通过示现义理，自己表白曰：『我非自觉者，未曾证悟之人。』为了自我解脱，宣说一切经文当言『是我所闻』『由我所闻』，此乃一切经文之表记。

Avadhāraṇatthena – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.223). Evaṃ bhagavatā – ‘‘āyasmā ānando atthakusalo, dhammakusalo, byañjanakusalo, niruttikusalo, pubbāparakusalo’’ti (a. ni. 5.169). Evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti – ‘evaṃ me sutaṃ’, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti.

诠释义理上，尊者阿难为众多闻法者中，智慧具足、勇猛精进、正念坚定、恒常守护者。佛陀亦语称尊者阿难明悉法义、善能阐述、善解闻义、通达先后理。如此佛法统帅显示正法坚固力量，令众生生发闻法愿，发出『是我所闻』语；该语实则含义丰富、寓义深长，不可轻忽。

Me-saddo tīsu atthesu dissati. Tathā hissa – ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave , bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana mayā sutanti ca, mama sutanti ca atthadvaye yujjati.

这『我语』在三种义上显现。其义如是——例如“这诗节是我所唱，非食物”等，（见《次第吠陀》81）表明这是“我”的义。又如“善哉世尊，请您简要地宣说法”（见《集注》4.88）等，是指“我执”的义。又如“诸比库啊，法是我传法者”（见《大念处经》1.29）等，意为“属于我”的义。在这里“我”说者，也兼具“我所说”的双重义相结合。

Sutanti ayaṃ suta-saddo saupasaggo ca anupasaggo ca – gamanavissutakilinna-upacitānuyoga-sotaviññeyya-sotadvārānusāra-viññātādianekatthappabhedo, tathā hissa ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilinnākilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānapasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘Diṭṭhaṃ sutaṃ muta’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vāti attho. ‘Me’ saddassa hi ‘mayā’ti atthe sati ‘evaṃ mayā sutaṃ’ sotadvārānusārena upadhāritanti yujjati. ‘Mamā’ti atthe sati evaṃ mama sutaṃ sotadvārānusārena upadhāraṇanti yujjati.

这里的“所闻”意谓“所闻之声”，既包括“有伴随”的，也包括“无伴随”的——指依止于行、息、触、净、识、识所、识知等诸根门多方差异性，以及“如闻军队来临”等，含义是“行进之声”；“闻法已见”如（《无边际经》11）所说，意为“闻入善法”；“污染或不污染”如（《巴执经》657）所说，即指污秽与纯净之别；“你们行善已纯净无疵”等（《苦行经·餍足品》7.12）中“污染”意谓杂染相；“精进禅定者”“智者”等（《法句经》181）中指修禅之意；“所见、所闻、所听”如（《大念处经》1.241）意为“识所识”；“持闻、闻集”等（《大念处经》1.339）指依识所门之识通达。如君子按识所门而起清净或染污之意，用“生起、引起”即“起得”之意。此处“我”的本义内含“由我生起而闻”，结合“由我所闻”而成。“我所”意则内含“由我起之所闻”，更倾向“我所闻受”的义。

Evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sutanti assavanabhāvapaṭikkhepato anūnādhikāviparītaggahaṇanidassanaṃ. Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ. Ayañhettha saṅkhepo – ‘‘nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto’’ti.

如此三处语境皆显现“如是所闻识底等识所业用”的显现。所谓“我”者，为闻识相应之正觉人；“闻”者乃至少有声闻烦恼断灭并反转出离之表现；如是，从识根门所致起之识途径多样，依不同根门缘起，显示不同起用之识识况。此为“我”所标识之缘起处显现；“闻”为法显现。此处略说为：“依差别境起识途径无我他变，唯我识起。此法已立，此是可闻法耳。”

Tathā evanti niddisitabbadhammappakāsanaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Idaṃ vuttaṃ hoti. ‘‘Yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ suta’’nti.

如是说法诸义，皆指法显现，即“我”是示识之人；“闻”是识作用；此为人与法之显现。此为言法义显现。故云：“我所言法，即我所闻。”

Tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. Evanti hi ayamākārapaññatti. Meti kattuniddeso. Sutanti visayaniddeso. Ettāvatā nānākārappavattena cittasantānena taṃ samaṅgino kattu visayaggahaṇasanniṭṭhānaṃ kataṃ hoti.

如是“识缘”依诸不同形态而相生不同“理相”，故谓形态之详示。此为分别示知，谓“义理面前之示现”。亦可称为所缘境界之标示。此归于理之范围。以不同形态生现的识心，成了全体统一的显现，示现识体所缘异相。

Athavā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso. Ayaṃ panettha saṅkhepo, ‘‘mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena suta’’nti.

又或此为人之行识作用之示范，也谓“识之作用之显现”，即人识与作用双重连系之示现。略说即“我、闻二相”为具耳与识体相通之人识，合而为一，称其一切法闻识之义。

Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti. Yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. Tathā ‘eva’nti ca, meti ca, taṃ taṃ upādāya vattabbato upādāpaññatti. ‘Suta’nti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. ‘Suta’nti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā. Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.

此中“evanti”（如此）与“meti”（说）等词，是以真实教义之最终义而作无明现象的名相。究竟而言，此种义理是否真实存在？对此应得解说。所谓“suta”（闻）为无明现象所显现。借由耳根而得此法，则此法究竟为真实智慧。又“eva”和“meti”二词，依所依止而为执着之名相，称为执着名相；“suta”则依彼诸见等而为所归之名相，称为所归名相。此处用“evanti”一词，能够示现非迷惑之义，实非糊涂而能分别诸异相。以“suta”一词，则示现闻法时不存在迷惑。若闻法时起迷惑，随时随地都不会称之为“闻”了。由此非迷惑而得智慧成就，由非迷惑而得正念成就。此处由先导智慧所生的正念，具备分别义理之能力；以先导正念生的智慧，具备理解义理的能力。二者相辅相成，因而能完成义理及所表达义理的圆满照摄，达成法藏的安住。

Aparo nayo, evanti vacanena yoniso manasikāraṃ dīpeti. Ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. Na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti.

另一种解说说，此“evanti”一词能引发善巧用心。若违背此义，无法分别诸多异相。以“suta”一词，则示现集中无散乱的听闻，及心无散乱的听闻。因散乱心者，虽被称作听闻者，常说“我不曾闻，如此再说”之语。以善巧用心，能令自身正确定心，促使先前行善之因得成就；或由于先前不善因之不存在，亦能生起此心。以不散乱之心，则能成就正法的听闻及对善人之依止。散乱心不具听闻能力，善人之依止亦无法成就听闻之义。

Aparo nayo, yasmā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddesoti vuttaṃ, so ca evaṃ bhaddako ākāro na sammāappaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakenākārena pacchimacakkadvayasampattimattano dīpeti. Sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhisiddhā hoti, purimacakkadvayasiddhiyā payogasuddhi, tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato yoniso manasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento – ‘‘evaṃ me suta’’ntiādimāha.

又有解说说，由于心识连续中因各种异相而生多义遮蔽，故称为异相之示现。此异相形态不因先前行善而得成正当之品行，故此以此异相表明心眼的前后二轮成就。以“suta”（闻）一词示现，乃借耳根得以证成前轮（前缘）成长。无旁住善人依止或住于非实异相之处，皆无真正的听闻。由后轮成就，可以生起意根清净；由前轮成就，可以生起修行清净；由此意根清净能得断除烦恼，修行清净能得断除现前烦恼。有如此意根及修行清净者，如日初升，智慧光明普照，善业成熟，故能成就世尊如来教法的先导。此为前缘设定的根本，故作“如是我闻”等开头。

Aparo nayo, ‘eva’nti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. ‘Suta’nti iminā sotabbappabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. ‘Eva’nti ca idaṃ yoniso manasikāradīpakaṃ vacanaṃ bhāsamāno – ‘‘ete mayā dhammā manasānupekkhitā, diṭṭhiyā suppaṭividdhā’’ti dīpeti. ‘Suta’nti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno – ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenāpi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti, tasmā ādaraṃ janetvā sakkaccaṃ ayaṃ dhammo sotabboti.

又有解说说，这“eva”一词，以分别多种异相的释义，彰显自身义理之真正理解顿悟。以“suta”一词，凭借耳根差别法之明了，彰显开示义语通达之体用。说“eva”时，智慧善巧用心照亮此语，显现诸法均由心念依止，视理通达甚深。说“suta”时，凭借正确听闻而成长，诸法由闻法种种教化而通达。两者合用，能使听法者成就义理及适当之涵义。善巧释法扬起恭敬，因唯有具足意义涵盖之法，才能广度众生，谓之“应当听闻”。

‘‘Evaṃ me suta’’nti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati. Sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

以“如此我闻”为开头的整段话，表现具寿长老阿难闻持世尊所说真实法时，自证已远离邪法境地，如入善人境界。若证具殊胜如理境界，即入善人境。若入邪法境界，则起心散乱，离开正法心。以“此法乃世尊真实所说”而生“如此我闻”，此语宣示自解脫，断除内心污染，具足正法义理之坚定，设立正法根基。

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto – ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kātabbā’’ti sabbesaṃ devamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādeti. Tenetaṃ vuccati –

又以“如此我闻”为开头，说明自己自发生起之状态不予承认，反而揭示先前语句之真义——此语乃亲身面对世尊时，发自内心，具备四无垢净、十力等殊胜韧性，乃如狮子吼声般，震慑一切众生，有如法王正法主宰之光明，佛陀所说正法中最尊贵义理。未曾有任何障碍或疑惑困扰此法语法义理等任何字义，故众天、人等对此法信解无疑，生起无上信心。此乃如是记载之。

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

「摧毁不信，增长信仰，于此教法中。」

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

「若我如是闻，正当如此，果德玛的弟子应如是说。」

Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

「定息、定时划分的说明。『定时』是划分完成的说明。一时的定时是不规则照明。此中『定时』的意思是——

‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

『在集会的瞬间、时刻，面对集体的因见，

Paṭilābhe pahāne ca, paṭivedhe ca dissati’’.

在获得、放弃与智慧破坏中显现』。」

Tathā hissa – ‘‘appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu (dī. ni. 2.332) samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, bhaddāli nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho, te bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggahamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.

世尊如是说：「我们应稍微来到自身，依赖时刻与定时。」此等说法中，『集会』的意思是。如《增支部》（1.447）云：『比库们，唯有瞬间与时刻，适于出家生活』，瞬间。如《增支部》（8.29）所说的瞬间、时刻。时刻，如《婆舍尼经》（358）说的暑季时刻。集合，如《增支部》（2.332）所称集体。又如《大利修多罗经》（2.135）云：「时刻未被破坏，世尊住于舍卫城，世尊亦识我，名为巴达利的比库未完成世尊教诲」，此为因由。又如《大利修多罗经》（2.260）说：「当时有一在家遁世道者，出家剃头子孙，时刻毁谤者，住于提督迦池城，住在单树上，住在牟尼花园。」此为见解说明。

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

「在显现之法中，意指何等，何为超度之义；具足此义的善知者，被称为贤哲。」

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.128) –

「具足义理的明智者，被人称为智慧者。」（节录自《集异门》1.128经）——

Ādīsu paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (a. ni. 7.9) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. 108) paṭivedho. Idha panassa kālo attho. Tena saṃvaccharautumāsaḍḍhamāsarattidivapubbaṇhamajjhanhikasāyanhapaṭhamamajjhi-mapacchimayāmamuhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.

「起始之处为获益。」同时有言曰：「正确的戒骄傲成就，为苦之终结。」此于（《增支部》7.9经）中记载，以示弃除之法。又于《巴利律藏·讲解经》第108讲中有云：「苦为压迫之所，具结之所，忧惧之所，变易之所，成就之所。」于此说明之。此乃时日所得为义。依此，以年、月、半月、昼夜、中午、傍晚、第一时至最后时分等各时段之时间破碎为界，谓之单一时（一段时间为一会），予以区别指示。

Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge vā divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana – ‘‘evaṃ me sutaṃ’’ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vāti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha. Ye vā ime gabbhokkantisamayo, jātisamayo, saṃvegasamayo, abhinikkhamanasamayo, dukkarakārikasamayo, māravijayasamayo, abhisambodhisamayo diṭṭhadhammasukhavihārasamayo, desanāsamayo, parinibbānasamayoti, evamādayo bhagavato devamanussesu ativiya pakāsā anekakālappabhedā eva samayā. Tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ samayaṃ sandhāya ‘‘ekaṃ samaya’’nti āha.

此中，无论何种岁月分界，或在如年、月、半月、昼夜等之任何经文所述，均资深为长老们周密理解并细致诠释。因「如是我闻」之说，若遇不利时节、不利年份、不利半月、不利夜、或不利日时，难以安然存持、说明或推广，且有许多应注意之处，故以单一词汇取代原义，称作「单一时」。凡为胎间诞生时间、出离励志时间、修习发奋时间、魔天征服时间、成正觉时间、显见真实安乐时间、宣说教法时间及般涅槃时间等，如此诸多时间点，于世尊、天人及众生中极为显著，且区分众多不同时间。于这些时间中，宣说法坐之会定名为「单一时」。当于此智慧悲心行动之时间、为己及他利益之修行行动时间、为共同利益之修行时间，以及多者集会时间、适宜二法相应之时间及法教执行时间，亦以某一特定时段共同指称为「单一时」。

Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti (dha. sa. 1) ca, ito aññesu ca suttapadesu – ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacananiddeso kato, vinaye ca – ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena, tathā akatvā ‘‘ekaṃ samaya’’nti upayogavacananiddeso katoti? Tattha tathā idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvena bhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho, samūhattho ca samayo, tattha tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato.

然此处为何以「单一时」表达，譬如于《论法集》曰：「于何时间中，欲乐行起。」他经中亦如「于何时，尊者比库须独处欲乐」以及戒律中也言「彼时为佛世尊」，从而称「单一时」作为用语指示？此处之义别于彼处。于此，依《论藏》与他经文，不同章节所称时间、主题及特征各异。时间既为事件集结之时候，俗称聚合之际，且受摹写于法相变化因缘之制约，故作为时间性质标示。是以将此时点称为根本诠释用之「基础语句」记载。

Vinaye ca hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato.

于戒律中，该处所缘及因缘所在之义亦得成立。所谓于戒律规定及条文注释时间——譬如沙利子等诸多疑难处，佛世尊待此因缘、依此因缘，宣说戒戒条款及其因缘，住于彼时。是以，为了显示这义理，故以「因缘言语」加以说明。

Idha pana aññasmiñca evaṃ jātike accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.

但在此种或其他同类情境中，确实生起了极端密切的关系。彼时世尊若开示此类或其他经文，正是在此最为慈悲的心怀中安住。因此，为了显明该义理，故此处施用了‘适用语句指示’的表达。

Tenetaṃ vuccati –

对此有以下说法：

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

“依此义理恰当考虑，及其所依的场所；

Aññatra samayo vutto, upayogena so idhā’’ti.

除非明确说明时间，此处之‘适用’即是此理。”

Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā, ‘‘tena samayenā’’ti vā, ‘‘ekaṃ samaya’’nti vā, abhilāpamattabhedo esa, sabbattha bhummamevatthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.

古时有学者也说，“在彼时”或“当时”，“一时”之说，不过是表意方式的不同，实则所依的场所相同。因此即使说“一时”，其意义仍应理解为“在某一时点”。

Bhagavāti garu. Garuñhi loke bhagavāti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā bhagavāti veditabbo. Porāṇehipi vuttaṃ –

世尊乃至尊贵之称。世间众生皆以此词表示尊贵。且此尊贵乃因具无上功德、超越一切众生，故应理解为世尊之意。古语亦有此说：

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

“世尊言为上，世尊语为最尊；

Garu gāravayutto so, bhagavā tena vuccatī’’ti.

配以尊敬与恭敬者，正称为世尊。”

Api ca –

又如是说——

‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;

“幸运者、富贵者相随，且与幸运相分散；

Bhattavā vantagamano, bhavesu bhagavā tato’’ti.

富足、迁徙于世间者，因而成为世尊。”

Imissā gāthāya vasenassa padassa vitthāraattho veditabbo. So ca visuddhimagge buddhānussatiniddese vuttoyeva.

此偈中『vasena』一词应详加释义。此词用以阐明断净道上诸佛之忆念典范。

Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammakāyaṃ paccakkhaṃ karoti. Tena ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti.

如此说“我如是闻”，即以这般言说，循照所闻，示现佛陀法身现证真理。故以此言“此乃超越凡夫之教诲，此乃你们的师长”，以显佛陀智慧，激起渴望，引动众生成就正法。

Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. Tena ‘‘evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghāta samānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.

一时，有人以“世尊在世”为由，现示佛陀未涅槃身之法相，遂显现形体入灭。以此教诲说：“如是圣法的教导者、具足力量的持者、金刚般坚固的团体，其具身亦已涅槃，如来亦灭度，谁能于此生活中生起渴望？”此言引令大众动心，使其生起生命无常之觉醒与正法精进。

Evanti ca bhaṇanto desanāsampattiṃ niddisati. Me sutanti sāvakasampattiṃ. Ekaṃ samayanti kālasampattiṃ. Bhagavāti desakasampattiṃ.

以此语复述，示现说法成就。吾等弟子成就此教。此时机缘成就。此“世尊”称号表示开示者成就。

Antarā ca rājagahaṃ antarā ca nāḷandanti antarā-saddo kāraṇakhaṇacittavemajjhavivarādīsu dissati. ‘‘Tadantaraṃ ko jāneyya aññatra tathāgatā’’ti (a. ni. 6.44) ca, ‘‘janā saṅgamma mantenti mañca tañca kimantara’’nti (saṃ. ni. 1.228) ca ādīsu hi kāraṇe antarā-saddo. ‘‘Addasa maṃ, bhante, aññatarā itthī vijjantarikāya bhājanaṃ dhovantī’’tiādīsu (ma. ni. 2.149) khaṇe. ‘‘Yassantarato na santi kopā’’tiādīsu (udā. 20) citte. ‘‘Antarā vosānamāpādī’’tiādīsu (cūḷava. 350) vemajjhe. ‘‘Api cāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchatī’’tiādīsu (pārā. 231) vivare. Svāyamidha vivare vattati, tasmā rājagahassa ca nāḷandāya ca vivareti evametthattho veditabbo. Antarā-saddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti, so dutiyapadenapi yojetabbo hoti, ayojiyamāne upayogavacanaṃ na pāpuṇāti. Idha pana yojetvāyeva vuttoti.

在王舍城与那烂陀之间，闻“antarā”一词，常见于因缘之逸散、意趣、中心移动等文中。诸语例如“谁知彼间非他，如来即在”（a. ni. 6.44），又如“众生聚集思议此中究竟”（saṃ. ni. 1.228）等，皆示此间或之概念。一一举例：“我见某女于厨房洗衣”（ma. ni. 2.149），“心无嗔恚于彼间”（udā. 20），“心水辱辱于中”（cūḷava. 350），“乃至修行者入大恶道空气之间”（pārā. 231）等辞。由此自证，故于王舍城与那烂陀此地，即以此义释之。然“antarā”以恰当连词用时方成语义。若各处文字思量，如“antarā gāmañca nadiñca yātī”仅单言“antarā”，则还须辅助词才能成连接意；若无辅助，不能达用意。此处强调仅于适当连用环境下称为antarā-sadda。

Addhānamaggappaṭipannohotīti addhānasaṅkhātaṃ maggaṃ paṭipanno hoti, ‘‘dīghamagga’’nti attho. Addhānagamanasamayassa hi vibhaṅge ‘‘aḍḍhayojanaṃ gacchissāmīti bhuñjitabba’’ntiādivacanato (pāci. 218) aḍḍhayojanampi addhānamaggo hoti. Rājagahato pana nāḷandā yojanameva.

所谓“得达道”，即得成“得达之道”，即正道。长道之义。因此，行者于行程的间隔节段上，如有界限，“我当行五十二由旬”之类言辞出现，则该间隔即为得达之道。王舍城至那烂陀距离恰为一由旬。

Mahatā bhikkhusaṅghena saddhinti ‘mahatā’ti guṇamahattenapi mahatā, saṅkhyāmahattenapi mahatā. So hi bhikkhusaṅgho guṇehipi mahā ahosi, appicchatādiguṇasamannāgatattā. Saṅkhyāyapi mahā, pañcasatasaṅkhyattā. Bhikkhūnaṃ saṅgho ‘bhikkhusaṅgho’, tena bhikkhusaṅghena. Diṭṭhisīlasāmaññasaṅghātasaṅkhātena samaṇagaṇenāti attho. Saddhinti ekato.

以大僧团之敬信，称其为“大”，非徒因人数多果然大，而在品德具足旷远难及，亦谓其“多”而大。由此大僧团，品质俱足，非短缺恶劣等因所制。人数亦众，约五百人。称此为“比库僧团”，即依彼人数、品德、教相等之义。此说由一而成。

Pañcamattehi bhikkhusatehīti pañcamattā etesanti pañcamattāni. Mattāti pamāṇaṃ vuccati, tasmā yathā ‘‘bhojane mattaññū’’ti vutte ‘‘bhojane mattaṃ jānāti, pamāṇaṃ jānātī’’ti attho hoti, evamidhāpi – ‘‘tesaṃ bhikkhusatānaṃ pañcamattā pañcapamāṇa’’nti evamattho daṭṭhabbo. Bhikkhūnaṃ satāni bhikkhusatāni, tehi pañcamattehi bhikkhusatehi.

‘五种度量’谓五种量度者。所谓度量，意指尺度、标准。故如‘于饮食上有节制者’云‘于饮食上知量度者’，意即知晓尺度。如此亦当了知，此处所说‘彼等佛弟子的五种度量五种尺度’之意即如此。佛弟子的“量”即指度量，“度量”即尺度。

Suppiyopikho paribbājakoti suppiyoti tassa nāmaṃ. Pi-kāro maggappaṭipannasabhāgatāya puggalasampiṇḍanattho. Kho-kāro padasandhikaro, byañjanasiliṭṭhatāvasena vutto. Paribbājakoti sañjayassa antevāsī channaparibbājako. Idaṃ vuttaṃ hoti – ‘‘yadā bhagavā taṃ addhānamaggaṃ paṭipanno, tadā suppiyopi paribbājako paṭipanno ahosī’’ti. Atītakālattho hettha hoti-saddo.

‘善名游方者’中，‘善名’为其名。‘比-迦罗’指修行成就者，属于正道修行会的一员。‘迦-迦罗’指二字连结处，依语法整齐。‘游方者’即“圣者沙迦耶”的最后一位，意指具盖身的游方者。此言乃谓：当世尊开始修行正道时，也曾为善名游方者。此乃过往时间意谓、亦即此词义。

Saddhiṃ antevāsinā brahmadattena māṇavenāti – ettha ante vasatīti antevāsī. Samīpacāro santikāvacaro sissoti attho. Brahmadattoti tassa nāmaṃ. Māṇavoti sattopi coropi taruṇopi vuccati.

“和同行者及身居婆罗门家学童”——意谓此处之“身近居所”即近邻同行者。“婆罗门”为其名称，“学童”即少年与小偷称呼。

‘‘Coditā devadūtehi, ye pamajjanti māṇavā;

“被天使催逼者，贪睡的学童”——

Te dīgharattaṃ socanti, hīnakāyūpagā narā’’ti. (ma. ni. 3.271) –

“彼等愚昧贪身者，长久为之哀伤”——此语出《长部·经藏》第三十二章第二百七十一节。

Ādīsu hi satto māṇavoti vutto. ‘‘Māṇavehipi samāgacchanti katakammehipi akatakammehipī’’tiādīsu (ma. ni. 2.149) coro. ‘‘Ambaṭṭho māṇavo, aṅgako māṇavo’’tiādīsu (dī. ni. 1.316) taruṇo ‘māṇavo’ti vutto. Idhāpi ayamevattho. Idañhi vuttaṃ hoti – brahmadattena nāma taruṇantevāsinā saddhinti.

“自古以来称少年，包括盗贼与年轻人。”“少年亦聚集于应作业者及不应作业者。”此语出《中部·经藏》第二十五章第一百四十九节。又云“少年玛那婆，年轻人玛那婆”。此义亦应如此。此处所说即为婆罗门家族名为‘婆罗门达滇’者及其年轻同行者名目。

Tatrāti tasmiṃ addhānamagge, tesu vā dvīsu janesu. Sudanti nipātamattaṃ. Anekapariyāyenāti pariyāya-saddo tāva vāradesanākāraṇesu vattati. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) hi vāre pariyāyasaddo vattati. ‘‘Madhupiṇḍikapariyāyotveva naṃ dhārehī’’tiādīsu (ma. ni. 1.205) desanāyaṃ. ‘‘Imināpi kho, te rājañña, pariyāyena evaṃ hotū’’tiādīsu (dī. ni. 2.411) kāraṇe. Svāyamidhāpi kāraṇe vattati, tasmā ayamettha attho – ‘‘anekavidhena kāraṇenā’’ti, ‘‘bahūhi kāraṇehī’’ti vuttaṃ hoti.

在此，对于取得资格（addhāna），有三种主要说法，是针对两类众生而言的。它们只是通过音节的微小不同而有所差异。所谓“多重流转”（anekapariyāya）是指“流转”一词在多种说法的语言演说中，因语义上的不同而产生多样表现。比如说“谁今日劝诫比库应当如何说法”等（ma. ni. 3.398），这些说法中“流转”一词出现；又如“仅以‘蜜聚比库流转’为本则有此义”（ma. ni. 1.205）等教导；又如“以此流转，即使是王权也是如此”（dī. ni. 2.411）等因缘说明。在自身因缘上也有所使用，故此“多种因缘皆可为因”或说“多因而成”的义理为此处所立。

Buddhassa avaṇṇaṃ bhāsatīti avaṇṇavirahitassa aparimāṇavaṇṇasamannāgatassāpi buddhassa bhagavato – ‘‘yaṃ loke jātivuḍḍhesu kattabbaṃ abhivādanādisāmīcikammaṃ ‘sāmaggiraso’ti vuccati, taṃ samaṇassa gotamassa natthi tasmā arasarūpo samaṇo gotamo, nibbhogo, akiriyavādo, ucchedavādo, jegucchī, venayiko, tapassī, apagabbho. Natthi samaṇassa gotamassa uttarimanussadhammo alamariyañāṇadassanaviseso. Takkapariyāhataṃ samaṇo gotamo dhammaṃ deseti, vīmaṃsānucaritaṃ, sayaṃpaṭibhānaṃ. Samaṇo gotamo na sabbaññū, na lokavidū, na anuttaro, na aggapuggalo’’ti. Evaṃ taṃ taṃ akāraṇameva kāraṇanti vatvā tathā tathā avaṇṇaṃ dosaṃ nindaṃ bhāsati.

佛陀被贬低的说法，乃是批评一位无颜色相（指无形相），且具无量种无色相庄严的世尊。世尊被称为“在世间，所有贵族及长者中，理当供养及敬礼者，称其为和合者”，此乃世尊的恰当应作。但有人诋毁称他为无根之人，是一无所得、无所作为、否定有无、卑鄙、专捏作、苦行、恶露污秽之人等；又说他无所以上天人及人间高出者，无超胜慧及无等人。佛陀描述之法虽为正确无疑、证验相应、由自身证得，但这些贬毁说却断然否认佛陀是全知、普遍解脱者、究竟尊者。这种对佛陀的责难，仅属妄言污蔑。

Yathā ca buddhassa, evaṃ dhammassāpi taṃ taṃ akāraṇameva kāraṇato vatvā – ‘‘samaṇassa gotamassa dhammo durakkhāto, duppaṭivedito, aniyyāniko, anupasamasaṃvattaniko’’ti tathā tathā avaṇṇaṃ bhāsati.

对于佛陀所说的法，亦有类似的忤逆诋毁之言，说佛陀的法难于观察，难于深入领会，不完整，不能获得安住等。这些批评，均是随意责难、无真实根据的诋毁。

Yathā ca dhammassa, evaṃ saṅghassāpi yaṃ vā taṃ vā akāraṇameva kāraṇato vatvā – ‘‘micchāpaṭipanno samaṇassa gotamassa sāvakasaṅgho, kuṭilapaṭipanno, paccanīkapaṭipadaṃ ananulomapaṭipadaṃ adhammānulomapaṭipadaṃ paṭipanno’’ti tathā tathā avaṇṇaṃ bhāsati.

再如对僧团法，亦或其他事物，常常有人凭无因由随意责备，说“佛陀的弟子僧团行为邪曲，行邪、违背正道、违反法理”等等。这些言语出于无知、曲解实相，是不真实、不正当的妄语责难。

Antevāsī panassa – ‘‘amhākaṃ ācariyo aparāmasitabbaṃ parāmasati, anakkamitabbaṃ akkamati, svāyaṃ aggiṃ gilanto viya, hatthena asidhāraṃ parāmasanto viya, muṭṭhinā sineruṃ padāletukāmo viya, kakacadantapantiyaṃ kīḷamāno viya, pabhinnamadaṃ caṇḍahatthiṃ hatthena gaṇhanto viya ca vaṇṇārahasseva ratanattayassa avaṇṇaṃ bhāsamāno anayabyasanaṃ pāpuṇissati. Ācariye kho pana gūthaṃ vā aggiṃ vā kaṇṭakaṃ vā kaṇhasappaṃ vā akkamante, sūlaṃ vā abhirūhante, halāhalaṃ vā visaṃ khādante, khārodakaṃ vā pakkhalante, narakapapātaṃ vā papatante, na antevāsinā taṃ sabbamanukātabbaṃ hoti. Kammassakā hi sattā attano kammānurūpameva gatiṃ gacchanti. Neva pitā puttassa kammena gacchati, na putto pitu kammena, na mātā puttassa, na putto mātuyā, na bhātā bhaginiyā, na bhaginī bhātu, na ācariyo antevāsino, na antevāsī ācariyassa kammena gacchati. Mayhañca ācariyo tiṇṇaṃ ratanānaṃ avaṇṇaṃ bhāsati, mahāsāvajjo kho panāriyūpavādoti. Evaṃ yoniso ummujjitvā ācariyavādaṃ maddamāno sammākāraṇameva kāraṇato apadisanto anekapariyāyena tiṇṇaṃ ratanānaṃ vaṇṇaṃ bhāsitumāraddho, yathā taṃ paṇḍitajātiko kulaputto’’. Tena vuttaṃ – ‘‘suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṃ bhāsati, dhammassa vaṇṇaṃ bhāsati, saṅghassa vaṇṇaṃ bhāsatī’’ti.

对于内住的弟子而言，有者说：“我们的老师应当及必定禁止，却反而允许，不可应得而达成的却主张，仿佛自己如烈火燃烧，在用手持烧铁，并欲掰断铁链，似戏弄牙齿崩坏的老象，徒自放逸蛮横等言辞。”这种说法如同对无量真理宝藏纷纷诋毁，必将自招恶果。师虽被如此诋毁如藏火、荆棘、猛毒、苦难、地狱堕落等，内住者却无须随顺其毁谤。众生皆依所造业得其相应之果报，父子母兄弟亦不能代受彼此业果，师徒之间亦然。我辈受师诋毁之言，若用理知对此妄论之原因，体悟理则不为所惑。如此，即使智者如“贤哲子族人”也未必能言尽其中义。由此记载曰：“游方行者婆罗门弟子布罗摩达多，以多种流转形态赞叹佛陀、法、僧。”

Tattha vaṇṇanti vaṇṇa-saddo saṇṭhāna-jāti-rūpāyatana-kāraṇa-pamāṇa-guṇa-pasaṃsādīsu dissati . Tattha ‘‘mahantaṃ sapparājavaṇṇaṃ abhinimminitvā’’tiādīsu (saṃ. ni. 1.142) saṇṭhānaṃ vuccati. ‘‘Brāhmaṇova seṭṭho vaṇṇo, hīno añño vaṇṇo’’tiādīsu (ma. ni. 2.402) jāti. ‘‘Paramāya vaṇṇapokkharatāya samannāgato’’tiādīsu (dī. ni. 1.303) rūpāyatanaṃ.

其中“赞叹”一词，自音节词汇延伸至诸多分类概念，如整体、品类、种类、本质、范围、品质、优势、称誉等。例如“展现了宏伟的、充分体现其本有颜色相的形态”即指整体；“如婆罗门尊长谓某为佳色、他色属下”即谓种类；“具有极高的色之花状庄严用作比喻”则指本质与范围等。

‘‘Na harāmi na bhañjāmi, ārā siṅghāmi vārijaṃ;

『我不夺取亦不破坏，自在如狮子般庄严强盛；』

Atha kena nu vaṇṇena, gandhatthenoti vuccatī’’ti. (saṃ. ni. 1.234) –

『那么以何种光彩、以何种香气而称誉呢？』（律藏、释、第一章二百三十四）——

Ādīsu kāraṇaṃ. ‘‘Tayo pattassa vaṇṇā’’tiādīsu (pārā. 602) pamāṇaṃ. ‘‘Kadā saññūḷhā pana, te gahapati, ime samaṇassa gotamassa vaṇṇā’’tiādīsu (ma. ni. 2.77) guṇo. ‘‘Vaṇṇārahassa vaṇṇaṃ bhāsatī’’tiādīsu (a. ni. 2.135) pasaṃsā. Idha guṇopi pasaṃsāpi. Ayaṃ kira taṃ taṃ bhūtameva kāraṇaṃ apadisanto anekapariyāyena ratanattayassa guṇūpasañhitaṃ pasaṃsaṃ abhāsi. Tattha – ‘‘itipi so bhagavā arahaṃ sammāsambuddho’’tiādinā (pārā. 1) nayena, ‘‘ye bhikkhave, buddhe pasannā agge te pasannā’’tiādinā ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati…pe… asamo asamasamo’’tiādinā (a. ni. 1.174) ca nayena buddhassa vaṇṇo veditabbo. ‘‘Svākkhāto bhagavatā dhammo’’ti (dī. ni. 2.159) ca ‘‘ālayasamugghāto vaṭṭupacchedo’’ti (iti. 90, a. ni. 4.34) ca, ‘‘ye bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā’’ti ca evamādīhi nayehi dhammassa vaṇṇo veditabbo. ‘‘Suppaṭipanno bhagavato sāvakasaṅgho’’ti (dī. ni. 2.159) ca, ‘‘ye, bhikkhave, saṅghe pasannā, agge te pasannā’’ti (a. ni. 4.34) ca evamādīhi pana nayehi saṅghassa vaṇṇo veditabbo. Pahontena pana dhammakathikena pañcanikāye navaṅgaṃ satthusāsanaṃ caturāsītidhammakkhandhasahassāni ogāhitvā buddhādīnaṃ vaṇṇo pakāsetabbo. Imasmiñhi ṭhāne buddhādīnaṃ guṇe pakāsento atitthena pakkhando dhammakathikoti na sakkā vattuṃ. Īdisesu hi ṭhānesu dhammakathikassa thāmo veditabbo. Brahmadatto pana māṇavo anussavādimattasambandhitena attano thāmena ratanattayassa vaṇṇaṃ bhāsati.

初因。谓『三者品色』等初因（巴辣、六百零二）；量度。谓『何时觉察这些房主，这是沙门果德玛的色相』等量度（中部尼柯耶、第二篇七十七）；功德。谓『色相在色相之中言说色相』等赞叹（增支部、第二篇一百三十五）。此处即是品色的功德与赞叹。所谓此一切皆为因缘，反复论述宝物之品色、品德加以赞扬。此中以『如是世尊为阿拉汉、正等觉』等表达（巴辣、第一篇）；又以『比库们，诸佛面前光洁为最』等说（增支部、第一篇一百七十四）为导引，以『一人出世，非凡非常』等文说佛之品色应当了知。以『如来所广说之法』（长部尼柯耶、第二篇一百五十九）、『破除贮舍断除轮回』（释迦文经、九十页；增支部、第四篇三十四）等文，以及『比库们，圣八正道中光洁为最』为依，确知法的品色。以『比库们，依止佛弟子众光洁为上』（长部尼柯耶、第二篇一百五十九）及『比库们，依止僧众光洁为上』（增支部、第四篇三十四）等句为依，了知僧众的品色。唯有放下者、法说者，承述五结之佛法八十四千法蕴，是显扬佛等之品色。于此处显扬佛等品德时，如外道誹谤法说者，不可语之。由此处可见，法说者之耐力应当了知。婆罗门化名字者，乃据其自身境界而说宝物品色。

Itiha te ubho ācariyantevāsīti evaṃ te dve ācariyantevāsikā. Aññamaññassāti añño aññassa. Ujuvipaccanīkavādāti īsakampi apariharitvā ujumeva vividhapaccanīkavādā, anekavāraṃ viruddhavādā eva hutvāti attho. Ācariyena hi ratanattayassa avaṇṇe bhāsite antevāsī vaṇṇaṃ bhāsati, puna itaro avaṇṇaṃ, itaro vaṇṇanti evaṃ ācariyo sāraphalake visarukkhaāṇiṃ ākoṭayamāno viya punappunaṃ ratanattayassa avaṇṇaṃ bhāsati. Antevāsī pana suvaṇṇarajatamaṇimayāya āṇiyā taṃ āṇiṃ paṭibāhayamāno viya punappunaṃ ratanattayassa vaṇṇaṃ bhāsati. Tena vuttaṃ – ‘‘ujuvipaccanīkavādā’’ti.

云：「此二师长，此二师长范例。」谓彼此无碍，相互对立之辩论，即即无隐讳而明白多方驳论，甚是多重相反言论。此意谓，师长之间若称述宝物不佳，彼辈后者亦说不佳，后续者则赞美，前者如木扶持果实，反复论述宝物不佳之言。赞美者则如以金银珊瑚宝物聚集般，反复称述宝物之光采，是故称为「明了无隐讳的辩论」也。

Bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcāti bhagavantañca bhikkhusaṅghañca pacchato pacchato dassanaṃ avijahantā iriyāpathānubandhanena anubandhā honti, sīsānulokino hutvā anugatā hontīti attho.

谓依佛后、众比库团后，各自相应，常在佛及僧团后随从不离，随持而行。观其行迹，如首而观随从其后，彼此相随，谓此义也。

Kasmā pana bhagavā taṃ addhānaṃ paṭipanno? Kasmā ca suppiyo anubandho? Kasmā ca so ratanattayassa avaṇṇaṃ bhāsatīti? Bhagavā tāva tasmiṃ kāle rājagahaparivattakesu aṭṭhārasasu mahāvihāresu aññatarasmiṃ vasitvā pātova sarīrappaṭijagganaṃ katvā bhikkhācāravelāyaṃ bhikkhusaṅghaparivuto rājagahe piṇḍāya carati. So taṃ divasaṃ bhikkhusaṅghassa sulabhapiṇḍapātaṃ katvā pacchābhattaṃ piṇḍapātapaṭikkanto bhikkhusaṅghaṃ pattacīvaraṃ gāhāpetvā – ‘‘nāḷandaṃ gamissāmī’’ti, rājagahato nikkhamitvā taṃ addhānaṃ paṭipanno. Suppiyopi kho tasmiṃ kāle rājagahaparivattake aññatarasmiṃ paribbājakārāme vasitvā paribbājakaparivuto rājagahe bhikkhāya carati. Sopi taṃ divasaṃ paribbājakaparisāya sulabhabhikkhaṃ katvā bhuttapātarāso paribbājake paribbājakaparikkhāraṃ gāhāpetvā – nāḷandaṃ gamissāmicceva bhagavato taṃ maggaṃ paṭipannabhāvaṃ ajānantova anubandho. Sace pana jāneyya nānubandheyya. So ajānitvāva gacchanto gīvaṃ ukkhipitvā olokayamāno bhagavantaṃ addasa buddhasiriyā sobhamānaṃ rattakambalaparikkhittamiva jaṅgamakanakagirisikharaṃ.

何以佛修持此法门？何以此相应为善？何以如来声闻显扬宝物品色？当时佛住王舍城周边十八大寺之一，时正乞食时，悉皆身心清净，乞食毕，回返乞食场所，承受僧众衣缦，言辞规诫曰：「我们前往那兰陀。」遂从王舍城出发，修持此法门。善相应者，当时亦有游方者居住王舍城一游方林，并同随游方众乞食。游方亦乞得丰富，持有器具，命名游方法具，欲往那兰陀，但不知佛已修习此法门。若知当不随，然不知故随行。游行之时，伸舌观视，见佛身光明媚，披红袈裟，宛若移动之金山峰峦。

Tasmiṃ kira samaye dasabalassa sarīrato nikkhamitvā chabbaṇṇarasmiyo samantā asītihatthappamāṇe padese ādhāvanti vidhāvanti ratanāveḷaratanadāmaratanacuṇṇavippakiṇṇaṃ viya, pasāritaratanacittakañcanapaṭamiva, rattasuvaṇṇarasanisiñcamānamiva, ukkāsatanipātasamākulamiva, nirantaravippakiṇṇakaṇikārapupphamiva vāyuvegakkhittacīnapiṭṭhacuṇṇamiva, indadhanuvijjulatātārāgaṇappabhāvisaravipphuritaviccharitamiva ca taṃ vanantaraṃ hoti.

当时正值黄昏，光芒灿烂的时刻，十方十力的世尊从身体中现出光明，如同六色彩光普照四方。光明范围如同成年象大，所到之处仿佛珍宝遍撒，灿烂夺目，犹如铺展开的金色宝绸，灿若红色黄金所浸润，似刮起无数红色尘砂，天空中流散无数闪光花朵，风力吹拂，扬起细如尘埃的红色粉末，光辉映照如电闪雷鸣，星辰群所发出光芒灿烂多变，洒落纷纷。这一切显现正是林间，道路之中呈现的奇妙景象。

Asīti anubyañjanānurañjitañca pana bhagavato sarīraṃ vikasitakamaluppalamiva, saraṃ sabbapāliphullamiva pāricchattakaṃ, tārāmarīcivikasitamiva, gaganatalaṃ siriyā avahasantamiva, byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthetvā ṭhapitadvattiṃsacandamālāya dvattiṃsasūriyamālāya paṭipāṭiyā ṭhapitadvattiṃsacakkavattidvattiṃsasakkadevarājadvattiṃsamahābrahmānaṃ siriṃ siriyā abhibhavantimiva. Tañca pana bhagavantaṃ parivāretvā ṭhitā bhikkhū sabbeva appicchā santuṭṭhā pavivittā asaṃsaṭṭhā codakā pāpagarahino vattāro vacanakkhamā sīlasampannā samādhipaññāvimuttivimuttiññāṇadassanasampannā. Tesaṃ majjhe bhagavā rattakambalapākāraparikkhitto viya kañcanathambho, rattapadumasaṇḍamajjhagatā viya suvaṇṇanāvā, pavāḷavedikāparikkhitto viya aggikkhandho, tārāgaṇaparivārito viya puṇṇacando migapakkhīnampi cakkhūni pīṇayati, pageva devamanussānaṃ. Tasmiñca pana divase yebhuyyena asītimahātherā meghavaṇṇaṃ paṃsukūlaṃ ekaṃsaṃ karitvā kattaradaṇḍaṃ ādāya suvammavammitā viya gandhahatthino vigatadosā vantadosā bhinnakilesā vijaṭitajaṭā chinnabandhanā bhagavantaṃ parivārayiṃsu. So sayaṃ vītarāgo vītarāgehi, sayaṃ vītadoso vītadosehi, sayaṃ vītamoho vītamohehi, sayaṃ vītataṇho vītataṇhehi, sayaṃ nikkileso nikkilesehi, sayaṃ buddho anubuddhehi parivārito; pattaparivāritaṃ viya kesaraṃ, kesaraparivāritā viya kaṇṇikā, aṭṭhanāgasahassaparivārito viya chaddanto nāgarājā, navutihaṃsasahassaparivārito viya dhataraṭṭho haṃsarājā, senaṅgaparivārito viya cakkavattirājā, devagaṇaparivārito viya sakko devarājā, brahmagaṇaparivārito viya hārito mahābrahmā, aparimitakālasañcitapuññabalanibbattāya acinteyyāya anopamāya buddhalīlāya cando viya gaganatalaṃ taṃ maggaṃ paṭipanno hoti.

且说世尊身体发出如盛放的莲花般光华，色泽鲜艳，如同盛满浊水的莲叶一般，布满各种光点，仿若天幕布满繁星，在天宇上闪耀璀璨。世尊身上的二十三种异相，如同二十三串星辰，围绕着世界，如二十三轮日轮运行，仿佛是二十三座转轮王、萨咖天帝和大梵天王的光辉庄严。亲近世尊的比库们，心中无任何贪欲，满足知足，心境安宁，无争论之心，警觉清醒，道德具足，定慧通达，见解解脱真义。在他们之中，世尊如同被黄金围护的楼阁，中间峰顶如红莲盛放，璀璨如宝石讲坛被火焰围绕，星辰环绕，满月悬于天边，巨鸟天眼护持，一如天地间的众生之眼。一日中，诸多年长清净比库们，穿着象云彩般轻盈的袈裟，手持修杖，步态庄严，犹如戴着香气的象牙雕饰，尘染已净，烦恼消除，断绝缠缚，整齐披挂，护卫世尊。世尊自身无贪无嗔，无愚痴，无渴爱，无染污，正是佛陀，完全觉悟者，被护持如同环绕的藏红花、藏红花中的宝石，如八千条大蟒蟒绕，九十只天鹅环绕，如国王大军环绕，如天众围绕，如大梵王随从。因累积无限长久功德加持，由世尊无比妙行佛法所化现，犹如月光普照穹庐，此正是修行之道显现。

Athevaṃ bhagavantaṃ anopamāya buddhalīlāya gacchantaṃ bhikkhū ca okkhittacakkhū santindriye santamānase uparinabhe ṭhitaṃ puṇṇacandaṃ viya bhagavantaṃyeva namassamāne disvāva paribbājako attano parisaṃ avalokesi. Sā hoti kājadaṇḍake olambetvā gahitoluggaviluggapiṭṭhakatidaṇḍamorapiñchamattikāpattapasibbakakuṇḍikādianekaparikkhārabhārabharitā . ‘‘Asukassa hatthā sobhaṇā, asukassa pādā’’ti evamādiniratthakavacanā mukharā vikiṇṇavācā adassanīyā apāsādikā. Tassa taṃ disvā vippaṭisāro udapādi.

如此般若无双妙理的世尊随行远行之时，众比库眼如红莲灿烂，感官平和，心境安宁，如天顶满月对世尊致敬观望时，一个披着稻草袈裟、肩披野兽皮毛衣、携带修杖及黏土盆等多种行囊的游方者映入眼帘。其言语无益及无义，虚妄混杂，使人难堪、不敬。见此情形，众比库心生厌弃。

Idāni tena bhagavato vaṇṇo vattabbo bhaveyya. Yasmā panesa lābhasakkārahāniyā ceva pakkhahāniyā ca niccampi bhagavantaṃ usūyati. Aññatitthiyānañhi yāva buddho loke nuppajjati, tāvadeva lābhasakkārā nibbattanti, buddhuppādato pana paṭṭhāya parihīnalābhasakkārā honti , sūriyuggamane khajjopanakā viya nissirīkataṃ āpajjanti. Upatissakolitānañca sañjayassa santike pabbajitakāleyeva paribbājakā mahāparisā ahesuṃ, tesu pana pakkantesu sāpi tesaṃ parisā bhinnā. Iti imehi dvīhi kāraṇehi ayaṃ paribbājako yasmā niccampi bhagavantaṃ usūyati, tasmā taṃ usūyavisuggāraṃ uggiranto ratanattayassa avaṇṇameva bhāsatīti veditabbo.

今当说世尊之色相，因有利益、赞叹与妒嫉的障碍，有些外道诤论对世尊妒恨。世尊在世间出现，外道自生利益与赞叹，然随世尊涅槃，利益与赞叹自损减灭，如同太阳西沉，灰尘覆盖。释迦族中弟子阿难出家时即有众多比库，然彼等中也有分歧。此游方者对世尊充满妒恨，故更放纵其恶口泄辱佛陀三宝，故应知其妒恨发作而颂扬宝光者，乃世尊色相所变显。

§2

2.Atha kho bhagavā ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi saddhiṃ bhikkhusaṅghenāti bhagavā tāya buddhalīlāya gacchamāno anupubbena ambalaṭṭhikādvāraṃ pāpuṇitvā sūriyaṃ oloketvā – ‘‘akālo dāni gantuṃ, atthasamīpaṃ gato sūriyo’’ti ambalaṭṭhikāyaṃ rājāgārake ekarattivāsaṃ upagacchi.

第二则，世尊在王舍城安卧处，曾一夜前往与比库僧团聚处，途中途径安置门口时，仰望晨日，感叹道：“已然不早，该去的时辰，日光临近佛法处所。”于是进入王舍城一处安静居民区。

Tattha ambalaṭṭhikāti rañño uyyānaṃ. Tassa kira dvārasamīpe taruṇaambarukkho atthi, taṃ ‘‘ambalaṭṭhikā’’ti vadanti. Tassa avidūre bhavattā uyyānampi ambalaṭṭhikā tveva saṅkhyaṃ gataṃ. Taṃ chāyūdakasampannaṃ pākāraparikkhittaṃ suyojitadvāraṃ mañjusā viya suguttaṃ. Tattha rañño kīḷanatthaṃ paṭibhānacittavicittaṃ agāraṃ akaṃsu. Taṃ ‘‘rājāgāraka’’nti vuccati.

那处名为安帕莱提卡，是国王的园林，在门口近旁有一棵枝叶繁茂的年轻大树，因果众称其为“安帕莱提卡”。不远处亦有一个园林，名称也为安帕莱提卡，园林内树木茂盛，阴凉舒适，有围栏和安详井口，环境如宝物般珍贵。国王为消遣游戏建了别室精舍，取名“王舍城居处”。

Suppiyopi khoti suppiyopi tasmiṃ ṭhāne sūriyaṃ oloketvā – ‘‘akālo dāni gantuṃ, bahū khuddakamahallakā paribbājakā, bahuparissayo ca ayaṃ maggo corehipi vāḷayakkhehipi vāḷamigehipi. Ayaṃ kho pana samaṇo gotamo uyyānaṃ paviṭṭho, samaṇassa ca gotamassa vasanaṭṭhāne devatā ārakkhaṃ gaṇhanti, handāhampi idha ekarattivāsaṃ upagantvā sveva gamissāmī’’ti tadevuyyānaṃ pāvisi. Tato bhikkhusaṅgho bhagavato vattaṃ dassetvā attano attano vasanaṭṭhānaṃ sallakkhesi. Paribbājakopi uyyānassa ekapasse paribbājakaparikkhāre otāretvā vāsaṃ upagacchi saddhiṃ attano parisāya. Pāḷiyamārūḷhavaseneva pana – ‘‘saddhiṃ attano antevāsinā brahmadattena māṇavenā’’ti vuttaṃ.

即使穷困，也在那个地方，看见太阳，说：‘现在不宜前往，许多贫穷又幼小的游方僧众，以及众多的长老，也都在此道中，盗贼和盗贼头目乃至盗贼团伙皆集聚于此。’这时该游方比库果德玛进入园林。该游方比库果德玛居所之地，有天神保护。天神说：‘明日清晨，我将到此单独居住之处，独自归去。’说毕，他进入园林。然后比库众根据世尊所行，表明自身各自的居住地标志。游方僧们亦逐一从园林一端绕行至游方僧的居住处，与自己僧团一同入住。正如巴利经所说：‘与自己队伍中的弟子及婆罗门所赐之学童同住。’

Evaṃ vāsaṃ upagato pana so paribbājako rattibhāge dasabalaṃ olokesi. Tasmiñca samaye samantā vippakiṇṇatārakā viya padīpā jalanti, majjhe bhagavā nisinno hoti, bhikkhusaṅgho ca bhagavantaṃ parivāretvā. Tattha ekabhikkhussapi hatthakukkuccaṃ vā pādakukkuccaṃ vā ukkāsitasaddo vā khipitasaddo vā natthi. Sā hi parisā attano ca sikkhitasikkhatāya satthari ca gāravenāti dvīhi kāraṇehi nivāte padīpasikhā viya niccalā sannisinnāva ahosi. Paribbājako taṃ vibhūtiṃ disvā attano parisaṃ olokesi. Tattha keci hatthaṃ khipanti, keci pādaṃ, keci vippalapanti, keci nillālitajivhā paggharitakheḷā, dante khādantā kākacchamānā gharugharupassāsino sayanti. So ratanattayassa guṇavaṇṇe vattabbepi issāvasena puna avaṇṇameva ārabhi. Brahmadatto pana vuttanayeneva vaṇṇaṃ. Tena vuttaṃ – ‘‘tatrāpi sudaṃ suppiyo paribbājako’’ti sabbaṃ vattabbaṃ. Tattha tatrāpīti tasmimpi, ambalaṭṭhikāyaṃ uyyāneti attho.

如此归处到后，该游方僧深夜观察十方八方。彼时天空星辰布满四方，如漫天飘洒之星火。在此情境中，世尊正坐中间，比库众环绕护卫世尊。其中没有一比库有手指敲击声或足跺步声，也无急躁之声。该僧团集会，因各自受训戒及尊敬老师，因此各处灯火如同静止的火苗般安静。不动。游客见此殊胜，视察其僧团。其中有人敲击手指，有人跺足，有人喋喋不休，有人舔舐口舌，啃咬牙齿，学鸦般叫嚷，打鼾而卧。此等状况令这灵宝之众的美好形象蒙尘。婆罗门达多亦如此描绘其形象。由此说法为：‘在彼亦有极其善行的稳健游方比库。’此处‘彼此’乃指此园林。

§3

3.Sambahulānanti bahukānaṃ. Tattha vinayapariyāyena tayo janā ‘‘sambahulā’’ti vuccanti. Tato paraṃ saṅgho. Suttantapariyāyena pana tayo tayova tato paṭṭhāya sambahulā. Idha suttantapariyāyena ‘‘sambahulā’’ti veditabbā. Maṇḍalamāḷeti katthaci dve kaṇṇikā gahetvā haṃsavaṭṭakacchannena katā kūṭāgārasālāpi ‘‘maṇḍalamāḷo’’ti vuccati, katthaci ekaṃ kaṇṇikaṃ gahetvā thambhapantiṃ parikkhipitvā katā upaṭṭhānasālāpi ‘‘maṇḍalamāḷo’’ti vuccati. Idha pana nisīdanasālā ‘‘maṇḍalamāḷo’’ti veditabbo. Sannisinnānanti nisajjanavasena. Sannipatitānanti samodhānavasena. Ayaṃ saṅkhiyadhammoti saṅkhiyā vuccati kathā , kathādhammoti attho. Udapādīti uppanno. Katamo pana soti? Acchariyaṃ āvusoti evamādi. Tattha andhassa pabbatārohaṇaṃ viya niccaṃ na hotīti acchariyaṃ. Ayaṃ tāva saddanayo. Ayaṃ pana aṭṭhakathānayo – accharāyogganti acchariyaṃ. Accharaṃ paharituṃ yuttanti attho. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ubhayaṃ petaṃ vimhayassevādhivacanaṃ. Yāvañcidanti yāva ca idaṃ tena suppaṭividitatāya appameyyattaṃ dasseti.

三、“Sambahulā”意指众多。律藏中此语用于三人称呼。“Sambahulā”乃群聚之意。讲述中也有三种含义。因此，从经文角度理解，“Sambahulā”须知为众多者。例如，某处有人持两片莲瓣，在以天鹅羽覆顶的馆舍称为“莲瓣冠”；某处有人持一片莲瓣铺设石席称为“莲瓣冠”；此处坐席称作“莲瓣冠”。“Sannisinnā”乃久坐不动之义，“Sannipatitā”则是聚集之意。“Saṅkhiyadhammā”为数量之事，“Kathā”则为话语、语言之义，“Kathādhammā”意指含义。所谓“Udapādi”是产生之义。何谓“soti”？谓奇异声响，如“āvusoti”之类。此处云：“障碍如盲人攀登山岳永无止境，实属奇异”。此即所闻之声。此为注释二义——即“accharāyogga”意为奇异之义，“acchara”用以击打之意。“Abhūtapubbaṃ bhūtanti abbhutaṃ”谓即为怪异之物。此二词均屠魔阿修罗终极恐怖所称。此语至此，显明意义极为精深非比寻常。

Tena bhagavatā jānatā…pe… suppaṭividitāti etthāyaṃ saṅkhepattho. Yo so bhagavā samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, tena bhagavatā tesaṃ tesaṃ sattānaṃ āsayānusayaṃ jānatā, hatthatale ṭhapitaṃ āmalakaṃ viya sabbañeyyadhammaṃ passatā.

因世尊已洞察此事...如是...“suppaṭividitā”（明确洞悉）是此处简略要义。由彼世尊，集三十七道品完善，断除一切烦恼，证得无上正觉。由此，世尊洞察众生本性及根本烦恼，如手掌置于小油棘树叶上般，透视一切可见之事理。

Api ca pubbenivāsādīhi jānatā, dibbena cakkhunā passatā. Tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā. Sabbadhammajānanasamatthāya vā paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatānipi rūpāni ativisuddhena maṃsacakkhunā passatā. Attahitasādhikāya vā samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā.

又能从过去诸生所居处洞察，以神眼之能洞察。或以三种智慧，或以六种般若通达判断，遍观无所障碍，洞察一切事物如实。世尊以慧眼，透见超越色相之诸境界。为成就自身利益，以三昧心得智慧洞察；为度他人，以理智和悲愿观察并宣说法理。

Arīnaṃ hatattā paccayādīnañca arahattā arahatā. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhena antarāyikadhamme vā jānatā, niyyānikadhamme passatā, kilesārīnaṃ hatattā arahatā. Sammā sāmañca sabbadhammānaṃ buddhattā sammāsambuddhenāti. Evaṃ catūvesārajjavasena catūhākārehi thomitena sattānaṃ nānādhimuttikatā nānajjhāsayatā suppaṭividitā yāva ca suṭṭhu paṭividitā.

阿赖耶之根本及其因缘，皆被阿拉汉透知。以正见智慧之佛陀，亦了知一切法。既得无上正觉佛，亦觉知违害佛法的障碍法，亦观其灭除之法。行诸法悉皆正确。以此四方庄严之法，具足四种形式，具足正确根本，众生在此中，众多见解及分别均悉被世尊明了且深入理解，直至精熟正能诠释。

Idānissa suppaṭividitabhāvaṃ dassetuṃ ayañhītiādimāha. Idaṃ vuttaṃ hoti yā ca ayaṃ bhagavatā ‘‘dhātuso, bhikkhave, sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi saddhiṃ saṃsandanti samenti, kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samenti. Atītampi kho, bhikkhave, addhānaṃ dhātusova sattā saṃsandiṃsu samiṃsu, hīnādhimuttikā hīnādhimuttikehi…pe… kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandiṃsu samiṃsu, anāgatampi kho, bhikkhave, addhānaṃ…pe… saṃsandissanti samessanti, etarahipi kho, bhikkhave, paccuppannaṃ addhānaṃ dhātusova sattā saṃsandanti samenti, hīnādhimuttikā hīnādhimuttikehi…pe… kalyāṇādhimuttikā kalyāṇādhimuttikehi saddhiṃ saṃsandanti samentī’’ti evaṃ sattānaṃ nānādhimuttikatā, nānajjhāsayatā, nānādiṭṭhikatā, nānākhantitā, nānārucitā, nāḷiyā minantena viya tulāya tulayantena viya ca nānādhimuttikatāñāṇena sabbaññutaññāṇena viditā, sā yāva suppaṭividitā. Dvepi nāma sattā ekajjhāsayā dullabhā lokasmiṃ. Ekasmiṃ gantukāme eko ṭhātukāmo hoti, ekasmiṃ pivitukāme eko bhuñjitukāmo. Imesu cāpi dvīsu ācariyantevāsīsu ayañhi ‘‘suppiyo paribbājako…pe… bhagavantaṃ piṭṭhito piṭṭhito anubandhā honti bhikkhusaṅghañcā’’ti. Tattha itihameti itiha ime, evaṃ imeti attho. Sesaṃ vuttanayameva.

现在，为了显现清楚明白的状态，故言此语。此语者，是世尊如是说：『诸根，即各比库，当知六界众生集会、相互聚合，同类彼此聚合：邪见众生与邪见同聚合，善见众生与善见同聚合。过去诸根在空间中亦如是相聚、相会，邪见众生与邪见同聚合，善见众生与善见同聚合。未来诸根亦复如是，依空间相聚、相会，邪见众生与邪见同聚合，善见众生与善见同聚合。如今诸根亦复如是，依空间相聚、相会，邪见众生与邪见同聚合，善见众生与善见同聚合。』诸根众生因见解不同，见解有分别，见解异趣，心意差别，情趣异好，犹如以细细芦荟音节在衡秤上反复称量，各自见解不同，各自明了各自见解之差异，以此彻底明了，此即明彻分晓也。其中众生有二种极为难得，一者愿行者之一，偏偏有行止之欲；一者愿住者之一，偏偏求饮食之欲。在此两类游方僧众中，常言曰：『善逝之游方僧，常常依止，常常追随比库僧团。』此即是所谓『常常依止』之义，余文概在此焉。

§4

4.Atha kho bhagavā tesaṃ bhikkhūnaṃ imaṃ saṅkhiyadhammaṃ viditvāti ettha viditvāti sabbaññutaññāṇena jānitvā. Bhagavā hi katthaci maṃsacakkhunā disvā jānāti – ‘‘addasā kho bhagavā mahantaṃ dārukkhandhaṃ gaṅgāya nadiyā sotena vuyhamāna’’ntiādīsu (saṃ. ni. 4.241) viya. Katthaci dibbacakkhunā disvā jānāti – ‘‘addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena tā devatāyo sahassasseva pāṭaligāme vatthūni parigaṇhantiyo’’tiādīsu (dī. ni. 2.152) viya. Katthaci pakatisotena sutvā jānāti – ‘‘assosi kho bhagavā āyasmato ānandassa subhaddena paribbājakena saddhiṃ imaṃ kathāsallāpa’’ntiādīsu (dī. ni. 2.213) viya. Katthaci dibbasotena sutvā jānāti – ‘‘assosi kho bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya sandhānassa gahapatissa nigrodhena paribbājakena saddhiṃ imaṃ kathāsallāpa’’ntiādīsu (dī. ni. 3.54) viya. Idha pana sabbaññutaññāṇena sutvā aññāsi. Kiṃ karonto aññāsi? Pacchimayāmakiccaṃ, kiccañca nāmetaṃ sātthakaṃ, niratthakanti duvidhaṃ hoti. Tattha niratthakakiccaṃ bhagavatā bodhipallaṅkeyeva arahattamaggena samugghātaṃ kataṃ. Sātthakaṃyeva pana bhagavato kiccaṃ hoti. Taṃ pañcavidhaṃ – purebhattakiccaṃ, pacchābhattakiccaṃ, purimayāmakiccaṃ, majjhimayāmakiccaṃ, pacchimayāmakiccanti.

四、世尊既知此等比库具此善根法，所谓‘知’者，乃因具足了达无上智慧。世尊有时如凭借肉眼见知，例如云：『世尊见大木块漂流于恒河水中』等（见杂藏4.241），此为比喻；有时如凭天眼见知：『世尊以清净天眼观超越凡人之天众无数，数聚于婆址利镇』等（见长部尼柯耶2.152）；又有凭声闻之耳听知，例如：『世尊听到长老阿难、善知比库共同议论此说法』等（见长部尼柯耶2.213）；又如凭天耳听知：『世尊以清净天耳听到无上天耳之清净言说，与善知比库共同议论此说法』（见中部尼柯耶3.54）。诸如此类，世尊以圆满智慧听闻，通达了了。世尊知晓之后，做何所为？知晓作何义？有二种：一者无益之事，二者有益之事。无益事由世尊于菩提床因缘，证得阿拉汉正等涅槃而灭绝；有益事则为世尊所作。此有益事包括五种：一是先食供养事，二是后食供养事，三是前述善业，四是中述善业，五是后述善业。

Tatridaṃ purebhattakiccaṃ –

这里说的是先食供养事——

Bhagavā hi pātova uṭṭhāya upaṭṭhākānuggahatthaṃ sarīraphāsukatthañca mukhadhovanādisarīraparikammaṃ katvā yāva bhikkhācāravelā tāva vivittāsane vītināmetvā, bhikkhācāravelāyaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ pārupitvā pattamādāya kadāci ekako, kadāci bhikkhusaṅghaparivuto, gāmaṃ vā nigamaṃ vā piṇḍāya pavisati; kadāci pakatiyā, kadāci anekehi pāṭihāriyehi vattamānehi. Seyyathidaṃ, piṇḍāya pavisato lokanāthassa purato purato gantvā mudugatavātā pathaviṃ sodhenti, valāhakā udakaphusitāni muñcantā magge reṇuṃ vūpasametvā upari vitānaṃ hutvā tiṭṭhanti, apare vātā pupphāni upasaṃharitvā magge okiranti, unnatā bhūmippadesā onamanti, onatā unnamanti, pādanikkhepasamaye samāva bhūmi hoti, sukhasamphassāni padumapupphāni vā pāde sampaṭicchanti. Indakhīlassa anto ṭhapitamatte dakkhiṇapāde sarīrato chabbaṇṇarasmiyo nikkhamitvā suvaṇṇarasapiñjarāni viya citrapaṭaparikkhittāni viya ca pāsādakūṭāgārādīni alaṅkarontiyo ito cito ca dhāvanti, hatthiassavihaṅgādayo sakasakaṭṭhānesu ṭhitāyeva madhurenākārena saddaṃ karonti, tathā bherivīṇādīni tūriyāni manussānañca kāyūpagāni ābharaṇāni. Tena saññāṇena manussā jānanti – ‘‘ajja bhagavā idha piṇḍāya paviṭṭho’’ti. Te sunivatthā supārutā gandhapupphādīni ādāya gharā nikkhamitvā antaravīthiṃ paṭipajjitvā bhagavantaṃ gandhapupphādīhi sakkaccaṃ pūjetvā vanditvā – ‘‘amhākaṃ, bhante, dasa bhikkhū, amhākaṃ vīsati, paññāsaṃ…pe… sataṃ dethā’’ti yācitvā bhagavatopi pattaṃ gahetvā āsanaṃ paññapetvā sakkaccaṃ piṇḍapātena paṭimānenti. Bhagavā katabhattakicco tesaṃ sattānaṃ cittasantānāni oloketvā tathā dhammaṃ deseti, yathā keci saraṇagamanesu patiṭṭhahanti, keci pañcasu sīlesu, keci sotāpattisakadāgāmianāgāmiphalānaṃ aññatarasmiṃ; keci pabbajitvā aggaphale arahatteti. Evaṃ mahājanaṃ anuggahetvā uṭṭhāyāsanā vihāraṃ gacchati. Tattha gantvā maṇḍalamāḷe paññattavarabuddhāsane nisīdati, bhikkhūnaṃ bhattakiccapariyosānaṃ āgamayamāno. Tato bhikkhūnaṃ bhattakiccapariyosāne upaṭṭhāko bhagavato nivedeti. Atha bhagavā gandhakuṭiṃ pavisati. Idaṃ tāva purebhattakiccaṃ.

世尊早晨起身，为侍者进行前行准备，净洁身躯，如洗面口等诸身仪轨，至食时离开宁静安处。于食时持食，时或独行，时或有比库僧团随伴，或入村镇化缘。时或往食处，仅一比库，时或多种守护出家人。譬如入食处，世尊临前巡行，士民施以水雾洒净大地，扫除脚迹，清洁地面，若风送花，众花迎送，地面高低起伏，足迹汇合，莲花或鲜花覆足，所触舒适感传来。世人凭此观感知晓：『今日世尊入食也』。众人在世尊入食时，使香花净土，恭敬礼拜，敬请说：『尊者，我们十比库，二十比库，五十比库……一百比库，奉请接受』，世尊亦受领花，安座尊敬，庄严布施食处。世尊行先食供养，观其众生心智流转，依其心中向法有所依止，或于三宝皈依坚定，或守护五戒，或已得初果、二果、三果、四果中某一果，或出家修行，获阿拉汉果。如此承接大众，起身成座而住。随后前往特定坛场，依指定位置坐，等待比库众食事完毕。食事完毕后，有侍者向世尊报告。于是世尊进入香舍，坐处安舒，监护侍者被告以此。此即先食供养事。

Atha bhagavā evaṃ katapurebhattakicco gandhakuṭiyā upaṭṭhāne nisīditvā pāde pakkhāletvā pādapīṭhe ṭhatvā bhikkhusaṅghaṃ ovadati – ‘‘bhikkhave, appamādena sampādetha, dullabho buddhuppādo lokasmiṃ, dullabho manussattapaṭilābho, dullabhā sampatti, dullabhā pabbajjā, dullabhaṃ saddhammassavana’’nti. Tattha keci bhagavantaṃ kammaṭṭhānaṃ pucchanti. Bhagavāpi tesaṃ cariyānurūpaṃ kammaṭṭhānaṃ deti. Tato sabbepi bhagavantaṃ vanditvā attano attano rattiṭṭhānadivāṭṭhānāni gacchanti. Keci araññaṃ, keci rukkhamūlaṃ, keci pabbatādīnaṃ aññataraṃ, keci cātumahārājikabhavanaṃ…pe… keci vasavattibhavananti. Tato bhagavā gandhakuṭiṃ pavisitvā sace ākaṅkhati, dakkhiṇena passena sato sampajāno muhuttaṃ sīhaseyyaṃ kappeti. Atha samassāsitakāyo vuṭṭhahitvā dutiyabhāge lokaṃ voloketi. Tatiyabhāge yaṃ gāmaṃ vā nigamaṃ vā upanissāya viharati tattha mahājano purebhattaṃ dānaṃ datvā pacchābhattaṃ sunivattho supāruto gandhapupphādīni ādāya vihāre sannipatati. Tato bhagavā sampattaparisāya anurūpena pāṭihāriyena gantvā dhammasabhāyaṃ paññattavarabuddhāsane nisajja dhammaṃ deseti kālayuttaṃ samayayuttaṃ, atha kālaṃ viditvā parisaṃ uyyojeti, manussā bhagavantaṃ vanditvā pakkamanti. Idaṃ pacchābhattakiccaṃ.

世尊入座于香舍，坐定后举足放于足凳立足，向比库僧团训勉说：『比库当谨慎精进，成就于行，佛陀殊难遇，人生世难得，善法难闻』。时众比库或请世尊指授修行法，世尊依每人根基授予相应修行法门。遂诸比库礼拜世尊，各自回去，安居宿处。有人于林间，有人树下山中，有人住于四大王宫殿，有人居于毗沙门天宫。尔后世尊复入香舍，若欲单独静坐，察觉南面，谨慎安详，布置华座。随即整衣起身观看世人，于世人口中往来之处，居住施主。施主先食者赴会，食毕后置香净舍，依时赴法会，入座于坛场听法。法会毕，世尊依时起坐，知时而退，众人礼敬世尊各自散去。此即后食供养事。

So evaṃ niṭṭhitapacchābhattakicco sace gattāni osiñcitukāmo hoti, buddhāsanā vuṭṭhāya nhānakoṭṭhakaṃ pavisitvā upaṭṭhākena paṭiyāditaudakena gattāni utuṃ gaṇhāpeti. Upaṭṭhākopi buddhāsanaṃ ānetvā gandhakuṭipariveṇe paññapeti. Bhagavā surattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā uttarāsaṅgaṃ ekaṃsaṃ karitvā tattha gantvā nisīdati ekakova muhuttaṃ paṭisallīno, atha bhikkhū tato tato āgamma bhagavato upaṭṭhānaṃ āgacchanti. Tattha ekacce pañhaṃ pucchanti, ekacce kammaṭṭhānaṃ, ekacce dhammassavanaṃ yācanti. Bhagavā tesaṃ adhippāyaṃ sampādento purimayāmaṃ vītināmeti. Idaṃ purimayāmakiccaṃ.

若后食事毕，世尊若身体微疾欲洗涤，起于佛座，入浴池，以侍者所送清水净其身。侍者亦携佛座，移至香舍坛场之内。世尊整衣束带，披上外衣，入香舍内单独静坐一时。诸比库各自前来，侍奉世尊。彼时诸比库或问诘，或请修行法门，或请闻法说教。世尊悉皆应答，讲说先行修业之法门。

Purimayāmakiccapariyosāne pana bhikkhūsu bhagavantaṃ vanditvā pakkantesu sakaladasasahassilokadhātudevatāyo okāsaṃ labhamānā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchanti, yathābhisaṅkhataṃ antamaso caturakkharampi. Bhagavā tāsaṃ devatānaṃ pañhaṃ vissajjento majjhimayāmaṃ vītināmeti. Idaṃ majjhimayāmakiccaṃ.

在早晨的修行任务结束之时，诸比库礼敬世尊后正在起行，十方世界诸天神祇得机遇，前来世尊面前，问及其已做完的最后修习，即四字咒语。世尊解答他们诸天之问，讲说中间修行任务。这即是所谓中间修行任务。

Pacchimayāmaṃ pana tayo koṭṭhāse katvā purebhattato paṭṭhāya nisajjāya pīḷitassa sarīrassa kilāsubhāvamocanatthaṃ ekaṃ koṭṭhāsaṃ caṅkamena vītināmeti. Dutiyakoṭṭhāse gandhakuṭiṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ kappeti. Tatiyakoṭṭhāse paccuṭṭhāya nisīditvā purimabuddhānaṃ santike dānasīlādivasena katādhikārapuggaladassanatthaṃ buddhacakkhunā lokaṃ voloketi. Idaṃ pacchimayāmakiccaṃ.

至于下午修行任务，则分三阶段进行：第一阶段，从前食后开始，调伏受苦之身体虚弱，缓解劳累，如行走一段路程。第二阶段，入香室，端坐观察，心念清明，做起安静安坐之狮卧位。第三阶段，起行再坐，于先佛前显出行慈施等德迹，借佛眼观察世间，示现得释处之觉悟。此即所谓下午修行任务。

Tasmiṃ pana divase bhagavā purebhattakiccaṃ rājagahe pariyosāpetvā pacchābhatte maggaṃ āgato, purimayāme bhikkhūnaṃ kammaṭṭhānaṃ kathetvā, majjhimayāme devatānaṃ pañhaṃ vissajjetvā, pacchimayāme caṅkamaṃ āruyha caṅkamamāno pañcannaṃ bhikkhusatānaṃ imaṃ sabbaññutaññāṇaṃ ārabbha pavattaṃ kathaṃ sabbaññutaññāṇeneva sutvā aññāsīti. Tena vuttaṃ – ‘‘pacchimayāmakiccaṃ karonto aññāsī’’ti.

当天，世尊在王舍城完成早晨修行任务后，中食时分已到来到，先说晨间诸比库的修行法，继而解答天人们之问，最后开展下午修行步行，并在五百比库面前，说法全知全觉之义，刚刚听闻即能了达。故有言『正在做下午修行任务者即是了达者』。

Ñatvā ca panassa etadahosi – ‘‘ime bhikkhū mayhaṃ sabbaññutaññāṇaṃ ārabbha guṇaṃ kathenti, etesañca sabbaññutaññāṇakiccaṃ na pākaṭaṃ, mayhameva pākaṭaṃ. Mayi pana gate ete attano kathaṃ nirantaraṃ ārocessanti, tato nesaṃ ahaṃ taṃ aṭṭhuppattiṃ katvā tividhaṃ sīlaṃ vibhajanto, dvāsaṭṭhiyā ṭhānesu appaṭivattiyaṃ sīhanādaṃ nadanto, paccayākāraṃ samodhānetvā buddhaguṇe pākaṭe katvā, sineruṃ ukkhipento viya suvaṇṇakūṭena nabhaṃ paharanto viya ca dasasahassilokadhātukampanaṃ brahmajālasuttantaṃ arahattanikūṭena niṭṭhāpento desessāmi, sā me desanā parinibbutassāpi pañcavassasahassāni sattānaṃ amatamahānibbānaṃ sampāpikā bhavissatī’’ti. Evaṃ cintetvā yena maṇḍalamāḷo tenupasaṅkamīti . Yenāti yena disābhāgena, so upasaṅkamitabbo. Bhummatthe vā etaṃ karaṇavacanaṃ, yasmiṃ padese so maṇḍalamāḷo, tattha gatoti ayamettha attho.

后来世尊了知：「这些比库虽常谈我所开示的全知全觉功德，他们却未完全表彰这种全知全觉的修行任务，而唯在我这里才完全彰显。既来我处，他们日复一日常演说我的功德，于是我分三品戒，六十二处不退转，发起狮吼，阐明因缘，明白佛德，犹如举起大钟击打云天，引发十方天界振动，以阿拉汉境界终止婆罗门天网教典，即将宣说。此宣说虽终已，却为五千载后生灵证得至高无上涅槃之因。思及此故，前往教团各处。所谓处者，向何方及方位所在之处，悉应前往。此即言凡所在处，就是处所之义。

Paññatte āsane nisīdīti buddhakāle kira yattha yattha ekopi bhikkhu viharati sabbattha buddhāsanaṃ paññattameva hoti. Kasmā? Bhagavā kira attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti – ‘‘asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, sakkhissati nu kho visesaṃ nibbattetuṃ no vā’’ti. Atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakkaṃ vitakkayamānaṃ, tato ‘‘kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā abhibhavitvā 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, idha nisīdathā’’ti āsanapariyesanaṃ nāma bhāroti. Te āsanaṃ paññapetvāva viharanti. Yassa pīṭhaṃ atthi, so taṃ paññapeti. Yassa natthi, so mañcaṃ vā phalakaṃ vā kaṭṭhaṃ vā pāsāṇaṃ vā vālukapuñjaṃ vā paññapeti. Taṃ alabhamānā purāṇapaṇṇānipi saṅkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti. Idha pana rañño nisīdanāsanameva atthi, taṃ papphoṭetvā paññapetvā parivāretvā te bhikkhū bhagavato adhimuttikañāṇamārabbha guṇaṃ thomayamānā nisīdiṃsu. Taṃ sandhāya vuttaṃ – ‘‘paññatte āsane nisīdī’’ti.

“　安坐于预定之座”意谓佛时，任一比库所居处，皆是佛法所表彰之处。因何？世尊于自己近边，设立修行业处、竹床等，心念谓“修行场所在近侧，如遇病痛，是否有特别疗治乎？”乃见此修行处，遣除恶念，遣除恶念后，即思“初学生在师前修业，染着烦恼痛苦轮回不已”，为其所感，便现自身示现，告诫该初学生，腾空而起复返旧住处。诸比库听闻此告诫，便思量“师知我心，来见我，于近侧显现自己。”此刻，“请坐这边，请坐这边”称为寻座之负担。诸比库摆正座位安坐，若有坐垫，便铺坐垫，若无，即将木板、石块、沙山或旧树叶聚集，铺垫其上。昔日，王的座位先铺设，覆以桑树叶，被褥包围，诸比库自上尊处开始，静坐修德思惟。因而有教言“安坐于约定之座”。

Evaṃ nisinno pana jānantoyeva kathāsamuṭṭhāpanatthaṃ bhikkhū pucchi. Te cassa sabbaṃ kathayiṃsu. Tena vuttaṃ – ‘‘nisajja kho bhagavā’’tiādi. Tattha kāya nutthāti katamāya nu kathāya sannisinnā bhavathāti attho. Kāya netthātipi pāḷi, tassā katamāya nu etthāti attho kāya notthātipi pāḷi. Tassāpi purimoyeva attho.

诸比库坐定后，乃知意在启发议论，乃请世尊开示诸法。世尊详述一切情由。苏醒之身意味着什么？这指何种在座之意？此“身”义于此处亦泛指“何事”之义。此即早晨修行任务之义。

Antarākathāti , kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā. Vippakatāti, mama āgamanapaccayā apariniṭṭhitā sikhaṃ appattā. Tena kiṃ dasseti? ‘‘Nāhaṃ tumhākaṃ kathābhaṅgatthaṃ āgato, ahaṃ pana sabbaññutāya tumhākaṃ kathaṃ niṭṭhāpetvā matthakappattaṃ katvā dassāmīti āgato’’ti nisajjeva sabbaññupavāraṇaṃ pavāreti. Ayaṃ kho no, bhante, antarākathā vippakatā , atha bhagavā anuppattoti etthāpi ayamadhippāyo. Ayaṃ bhante amhākaṃ bhagavato sabbaññutaññāṇaṃ ārabbha guṇakathā vippakatā, na rājakathādikā tiracchānakathā, atha bhagavā anuppatto; taṃ no idāni niṭṭhāpetvā desethāti.

所谓中间说，是指为辩明业处修习等事而提出的中介之说。所谓未圆满者，谓我因缘未到而未圆满完成的修行不成就。此说意欲何在？曰：‘我非为破坏汝等说辞而来，然由于知悉一切，我特以圆满来成就诸汝之说，示现于世。’说毕，即破除一切妨碍圆满的障碍。此即是尊者，此种中间说为未圆满；而世尊亦有非生处，此亦为尊者所说之最高意。此乃我等尊者从全面知识开始的德行讲说，非国王等的杂乱言论，故尊者成就后，即以此法圆满而宣说。

Ettāvatā ca yaṃ āyasmatā ānandena kamalakuvalayujjalavimalasādhurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasobhitaratanasopānaṃ, vippakiṇṇamuttātalasadisavālukākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamayasaṇhamuduphalakakañcanalatāvinaddhamaṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayanūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷārissarivibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttapavāḷādijutivissaravijjotitasuppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhaguṇānubhāvasaṃsūcakassa imassa suttassa sukhāvagahaṇatthaṃ kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassatthavaṇṇanā samattāti.

譬如诸尊乐于莲花之清洁、莲叶之涟漪、莲池之甘露、清泉之净水，所现宛如汪洋水中的细沙白土；又如布满珠宝装饰的华丽场所、织成美妙织物的华盖台阶，如同宝石耀眼光辉交织的梯级；又如金环、金铃等连结出协调美妙之声，伴随着甘美悦耳之歌声，在富丽堂皇的宫殿中舒适安居；再如金、银、宝石的辉煌装饰，极大的门户庄严矗立，彰显佛陀功德之光。此场景旨在为愉悦诸方听众，说明本经之缘起与背景，乃悉备详尽的阐述。

§5

5. Idāni – ‘‘mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyu’’ntiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā. Yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti.

现今，世尊舍弃他化自在天等说而修持释尊教说，已无余缺。此为经典注释。既然审视经典安排是明了之事，则今将深入考察经典安排。经典安排有四：自我所见、他人所见、疑问、与不实之见。

Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi; seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni; tesaṃ attajjhāsayo nikkhepo.

其中那些经典，是世尊不为他人所宣说，仅就自身所觉知者。譬如：愿望经典、衣服经典、大正念经典、大六入破经典、高贵系谱经典、正勤经典、神通根力觉支道等诸经典；这些即属于自我所见的经典安排。

Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācaniyā dhammā; yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti; (saṃ. ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni; seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni; tesaṃ parajjhāsayo nikkhepo.

那些‘若若，罗睺罗的解脱成熟之法，如我誓愿使罗睺罗超越更高烦恼得灭尽’，（详见相应经文）此乃他人所见，以他人所见观之所教导者。譬如小罗睺罗劝诫经、大罗睺罗劝诫经、转法轮经、五蕴讲解经等，这些皆属于他人所见的经典安排。

Bhagavantaṃ pana upasaṅkamitvā catasso parisā, cattāro vaṇṇā, nāgā, supaṇṇā, gandhabbā, asurā, yakkhā, mahārājāno, tāvatiṃsādayo devā, mahābrahmāti evamādayo – ‘‘bojjhaṅgā bojjhaṅgā’’ti, bhante, vuccanti. ‘‘Nīvaraṇā nīvaraṇā’’ti, bhante, vuccanti; ‘‘ime nu kho, bhante, pañcupādānakkhandhā’’. ‘‘Kiṃ sūdha vittaṃ purisassa seṭṭha’’ntiādinā nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala-āḷavaka-sūciloma-kharalomasuttādīni; tesaṃ pucchāvasiko nikkhepo.

世尊在世时，有四众众会出席，及龙王、神禽、香味精灵、阿修罗、夜叉、大王、忉利天诸天及大梵天等众皆聚集，称赞觉支为‘觉支觉支’，称烦恼为‘烦恼烦恼’，并问：‘此五取蕴为根本吗？’‘何为男子之善财？’等问题。尊者回答后，诸觉支相关经文、及诸天、魔神、梵天问答、小解说及大众果报经文一一解说列举。此即疑问之经典安排。

Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ, cūḷasīhanādaṃ, candūpamaṃ, puttamaṃsūpamaṃ, dārukkhandhūpamaṃ, aggikkhandhūpamaṃ, pheṇapiṇḍūpamaṃ, pāricchattakūpamanti evamādīni; tesaṃ aṭṭhuppattiko nikkhepo.

但诸缘起因緣所生之事，如法论述者，如法施舍（法供养）、小狮吼、月喻、子肉喻、木枝比喻、火焰比喻、泡沫比喻、遮盖比喻等诸类；称为缘起理义之归纳。

Evametesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyā hi idaṃ bhagavatā nikkhittaṃ. Katarāya aṭṭhuppattiyā? Vaṇṇāvaṇṇe. Ācariyo ratanattayassa avaṇṇaṃ abhāsi, antevāsī vaṇṇaṃ. Iti imaṃ vaṇṇāvaṇṇaṃ aṭṭhuppattiṃ katvā desanākusalo bhagavā – ‘‘mamaṃ vā, bhikkhave, pare avaṇṇaṃ bhāseyyu’’nti desanaṃ ārabhi. Tattha mamanti , sāmivacanaṃ, mamāti attho. Vāsaddo vikappanattho. Pareti, paṭiviruddhā sattā. Tatrāti ye avaṇṇaṃ vadanti tesu.

如法利养所示四种归纳中，这缘起归纳亦由此经宣示。缘起归纳者，乃由世尊所设立。所谓缘起归纳为何？谓各色相别。师显露珍宝三昧未显之色，及居于中间之色。依此分别各色，设立缘起归纳。以此缘起归纳之法，世尊善巧说法，告诫比库曰：‘诸汝等比库，当护持我意未显之色。’其中‘我’为亲属称谓，‘我’意指世尊之教诲，‘未显之色’谓违背之众。是以‘他者’者，谓违逆者所在。

Na āghātotiādīhi kiñcāpi tesaṃ bhikkhūnaṃ āghātoyeva natthi, atha kho āyatiṃ kulaputtānaṃ īdisesupi ṭhānesu akusaluppattiṃ paṭisedhento dhammanettiṃ ṭhapeti. Tattha āhanati cittanti ‘āghāto’; kopassetaṃ adhivacanaṃ. Appatītā honti tena atuṭṭhā asomanassikāti appaccayo; domanassassetaṃ adhivacanaṃ. Neva attano na paresaṃ hitaṃ abhirādhayatīti anabhiraddhi; kopassetaṃ adhivacanaṃ. Evamettha dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandhoti dve khandhā vuttā. Tesaṃ vasena sesānampi sampayuttadhammānaṃ kāraṇaṃ paṭikkhittameva.

‘无侵害’等辞，不谓诸比库为人作出任何伤害；然因反对不善缘起处，居于唯有家人子弟里，世尊以法为名严正禁止。其‘心’谓恚，‘恚’为怒意术语；‘愁苦’谓精神不安，乃忧愁之称；‘无瞋恚’谓不怀害人之意，谓无恚怒。此处以两词说，谓为‘蕴集’，其中一为‘受蕴’，即二蕴也。依其因缘，余蕴俱联系于此，乃缘起诸因。

Evaṃ paṭhamena nayena manopadosaṃ nivāretvā, dutiyena nayena tattha ādīnavaṃ dassento āha – ‘‘tatra ce tumhe assatha kupitā vā anattamanā vā, tumhaṃ yevassa tena antarāyo’’ti. Tattha ‘tatra ce tumhe assathā’ti tesu avaṇṇabhāsakesu, tasmiṃ vā avaṇṇe tumhe bhaveyyātha ce; yadi bhaveyyāthāti attho. ‘Kupitā’ kopena, anattamanā domanassena. ‘Tumhaṃ yevassa tena antarāyo’ti tumhākaṃyeva tena kopena, tāya ca anattamanatāya paṭhamajjhānādīnaṃ antarāyo bhaveyya.

先由初故消除心之过患，次故显露其害；曰：‘尔等虽怒或忧，实是己身间障碍。’其中‘虽’即谓此诸未显语者；‘尔等当有’谓若有此未显之色；‘若有’谓或为有可能。‘怒’为嗔恚，‘忧’为愁苦。‘尔等间障’谓由尔等自己恚怒与忧苦，立于初禅等诸障碍。

Evaṃ dutiyena nayena ādīnavaṃ dassetvā, tatiyena nayena vacanatthasallakkhaṇamattepi asamatthataṃ dassento – ‘‘api nu tumhe paresa’’ntiādimāha. Tattha paresanti yesaṃ kesaṃ ci. Kupito hi neva buddhapaccekabuddhaariyasāvakānaṃ, na mātāpitūnaṃ, na paccatthikānaṃ subhāsitadubbhāsitassa atthaṃ ājānāti. Yathāha –

次则通过第二故显露害处，及第三故虽仅语义彰明显，然显示不及坚定曰：‘或有为他者乎？’‘他者’者，谓某某也。嗔恚者，不仅沙门佛陀、缘觉、比库圣徒无有此理，亦非父母亲、恩人劝善者所认可。如经所言：

‘‘Kuddho atthaṃ na jānāti, kuddho dhammaṃ na passati;

‘恚者不晓义，恚者不见法；

Andhaṃ tamaṃ tadā hoti, yaṃ kodho sahate naraṃ.

当时人具盲暗无明之相，忍受怒恚之人，即此盲暗之状也。

Anatthajanano kodho, kodho cittappakopano;

怒恚生于无益之事，怒恚为心所动之因。

Bhayamantarato jātaṃ, taṃ jano nāvabujjhatī’’ti. (a. ni. 7.64);

由内在之恐惧所生，此人不能了解其本质。

Evaṃ sabbathāpi avaṇṇe manopadosaṃ nisedhetvā idāni paṭipajjitabbākāraṃ dassento – ‘‘tatra tumhehi abhūtaṃ abhūtato’’tiādimāha.

在此诸处，恒断恶相，禁除心之烦恼，现以示摄。说曰：『彼处于汝等中不实如法』等语。

Tattha tatra tumhehīti, tasmiṃ avaṇṇe tumhehi. Abhūtaṃ abhūtato nibbeṭhetabbanti yaṃ abhūtaṃ, taṃ abhūtabhāveneva apanetabbaṃ. Kathaṃ? Itipetaṃ abhūtantiādinā nayena. Tatrāyaṃ yojanā – ‘‘tumhākaṃ satthā na sabbaññū, dhammo durakkhāto, saṅgho duppaṭipanno’’tiādīni sutvā na tuṇhī bhavitabbaṃ. Evaṃ pana vattabbaṃ – ‘‘iti petaṃ abhūtaṃ, yaṃ tumhehi vuttaṃ, taṃ imināpi kāraṇena abhūtaṃ, imināpi kāraṇena atacchaṃ, ‘natthi cetaṃ amhesu’, ‘na ca panetaṃ amhesu saṃvijjati’, sabbaññūyeva amhākaṃ satthā, svākkhāto dhammo, suppaṭipanno saṅgho, tatra idañcidañca kāraṇa’’nti. Ettha ca dutiyaṃ padaṃ paṭhamassa, catutthañca tatiyassa vevacananti veditabbaṃ. Idañca avaṇṇeyeva nibbeṭhanaṃ kātabbaṃ, na sabbattha. Yadi hi ‘‘tvaṃ dussīlo, tavācariyo dussīlo, idañcidañca tayā kataṃ, tavācariyena kata’’nti vutte tuṇhībhūto adhivāseti, āsaṅkanīyo hoti. Tasmā manopadosaṃ akatvā avaṇṇo nibbeṭhetabbo. ‘‘Oṭṭhosi, goṇosī’’tiādinā pana nayena dasahi akkosavatthūhi akkosantaṃ puggalaṃ ajjhupekkhitvā adhivāsanakhantiyeva tattha kātabbā.

彼处谓你们，时至其恶，尔等应净除不善之相。所言不实，非实有之事，当以不实之性而斥退。云何？依此『不实』之说，引导之。此有称谓：『尔之师非全知，法难守，僧难行』等语，闻之不应寂静。然应如是行：「此前言不实者，尔等所说即是；由此因缘，仍为不实；因此非我所有；于我中不现；我师为全知，法示正道，僧众正行，因缘具足』。此中第二句为第一句之释，第四句为第三句之释。此仅于恶相处应付，不可遍施。若言『君无戒，师亦无戒，此事俱由君为，亦由师为』时，得寂静而安住，此不可疑。是故当不生心之恶念，净除恶相。以「汝是奴，汝是贱」等语控之，默观其心，不使其住，该法当行。

§6

6. Evaṃ avaṇṇabhūmiyaṃ tādilakkhaṇaṃ dassetvā idāni vaṇṇabhūmiyaṃ dassetuṃ ‘‘mamaṃ vā, bhikkhave, pare vaṇṇaṃ bhāseyyu’’ntiādimāha. Tattha pareti ye keci pasannā devamanussā. Ānandanti etenāti ānando, pītiyā etaṃ adhivacanaṃ. Sumanassa bhāvo somanassaṃ, cetasikasukhassetaṃ adhivacanaṃ. Uppilāvino bhāvo uppilāvitattaṃ. Kassa uppilāvitattanti? Cetasoti. Uddhaccāvahāya uppilāpanapītiyā etaṃ adhivacanaṃ. Idhāpi dvīhi padehi saṅkhārakkhandho, ekena vedanākkhandho vutto.

六、既显示恶相之体且标明，今当示善相之境，谓：「比库们，若有人说我有善相」等语。此处所谓善，是喜悦。喜悦即此名也。心悦即为乐意，此谓心之乐行。心躁为心躁之性。何谓躁？谓由逸散生躁之苦乐。此处以二语而说：聚合行蕴和受蕴之一也。

Evaṃ paṭhamanayena uppilāvitattaṃ nivāretvā, dutiyena tattha ādīnavaṃ dassento – ‘‘tatra ce tumhe assathā’’tiādimāha. Idhāpi tumhaṃ yevassa tena antarāyoti tena uppilāvitattena tumhākaṃyeva paṭhamajjhānādīnaṃ antarāyo bhaveyyāti attho veditabbo. Kasmā panetaṃ vuttaṃ? Nanu bhagavatā –

如此，先讲者破除了内在的激昂烦恼，随即指出其根本弊害，说道：“若尔等仍常起狂乱意念”等等。此中应当明白，正是尔等自己，由于此激昂烦恼，成为自身初禅等诸禅之障碍。缘何而谓此？诚然，正如世尊所说——

‘‘Buddhoti kittayantassa, kāye bhavati yā pīti;

“称扬佛者，于身生起的喜悦；

Varameva hi sā pīti, kasiṇenāpi jambudīpassa.

这喜悦确是净净之喜，即使于爪哇岛上的火聚法中亦是如此。

Dhammoti kittayantassa, kāye bhavati yā pīti;

称扬法者，于身生起的喜悦；

Varameva hi sā pīti, kasiṇenāpi jambudīpassa.

这喜悦确是净净之喜，即使于爪哇岛上的火聚法中亦是如此。

Saṅghoti kittayantassa, kāye bhavati yā pīti;

称扬僧者，于身生起的喜悦；

Varameva hi sā pīti, kasiṇenāpi jambudīpassā’’ti ca.

此处安乐确实源自于修习色界遍净定的光明种子（迦尸那），出自珠宝岛的修习。

‘‘Ye, bhikkhave, buddhe pasannā, agge te pasannā’’ti ca evamādīhi anekasatehi suttehi ratanattaye pītisomanassameva vaṇṇitanti. Saccaṃ vaṇṇitaṃ, taṃ pana nekkhammanissitaṃ. Idha – ‘‘amhākaṃ buddho, amhākaṃ dhammo’’tiādinā nayena āyasmato channassa uppannasadisaṃ gehassitaṃ pītisomanassaṃ adhippetaṃ. Idañhi jhānādipaṭilābhāya antarāyakaraṃ hoti. Tenevāyasmā channopi yāva buddho na parinibbāyi, tāva visesaṃ nibbattetuṃ nāsakkhi, parinibbānakāle paññattena pana brahmadaṇḍena tajjito taṃ pītisomanassaṃ pahāya visesaṃ nibbattesi. Tasmā antarāyakaraṃyeva sandhāya idaṃ vuttanti veditabbaṃ. Ayañhi lobhasahagatā pīti. Lobho ca kodhasadisova. Yathāha –

世尊谓：『比库们，唯有对佛亲近而生欢喜，对第一尊者欢喜』，诸多经典皆以此类语句称赞欢喜与喜悦的殊胜。实言之，此欢喜乃以出离为缘起。此处——以『我等之佛，我等之法』等语为引，借尊者眯眼时现生的家舍中欢喜和喜悦作为主要所缘。此欢喜若现于禅定之获，反为障碍。所以尊者眯眼至佛未入般涅槃之前，皆不能以此欢喜导致殊胜境界。及其般涅槃时，凭智慧持有佛法教诲之梵杖，舍此欢喜，成就殊胜涅槃。故令知此欢喜为阻碍。此欢喜被视为夹杂贪欲之心所生。贪如怒恚同样为烦恼障碍。正如经中所说——

‘‘Luddho atthaṃ na jānāti, luddho dhammaṃ na passati;

『愚痴者不知真实利益，愚痴者不见佛法光明；

Andhaṃ tamaṃ tadā hoti, yaṃ lobho sahate naraṃ.

彼时如盲目黑暗伴随贪欲者，贪欲害人如是，

Anatthajanano lobho, lobho cittappakopano;

贪欲生无益，且令心乱动波动；

Bhayamantarato jātaṃ, taṃ jano nāvabujjhatī’’ti. (itivu. 88);

恐惧生于内心，此人不能了达真理。』（出自《慧炬经》第八十八节）

Tatiyavāro pana idha anāgatopi atthato āgato yevāti veditabbo. Yatheva hi kuddho, evaṃ luddhopi atthaṃ na jānātīti.

第三章节则是说，虽然这里未来时态而言的是将来，但其实真正意义上的已经到来，应该如此理解。正如生气时一样，混乱时也不能真正了解含义。

Paṭipajjitabbākāradassanavāre panāyaṃ yojanā – ‘‘tumhākaṃ satthā sabbaññū arahaṃ sammāsambuddho, dhammo svākkhāto, saṅgho suppaṭipanno’’tiādīni sutvā na tuṇhī bhavitabbaṃ. Evaṃ pana paṭijānitabbaṃ – ‘‘itipetaṃ bhūtaṃ, yaṃ tumhehi vuttaṃ, taṃ imināpi kāraṇena bhūtaṃ, imināpi kāraṇena tacchaṃ. So hi bhagavā itipi arahaṃ, itipi sammāsambuddho; dhammo itipi svākkhāto, itipi sandiṭṭhiko ; saṅgho itipi suppaṭipanno, itipi ujuppaṭipanno’’ti. ‘‘Tvaṃ sīlavā’’ti pucchitenāpi sace sīlavā, ‘‘sīlavāhamasmī’’ti paṭijānitabbameva. ‘‘Tvaṃ paṭhamassa jhānassa lābhī…pe… arahā’’ti puṭṭhenāpi sabhāgānaṃ bhikkhūnaṃyeva paṭijānitabbaṃ. Evañhi pāpicchatā ceva parivajjitā hoti, sāsanassa ca amoghatā dīpitā hotīti. Sesaṃ vuttanayeneva veditabbaṃ.

在应当修习其所示范的法则时，此处有此指引——“汝等上师是全知全觉的阿拉汉正觉者，佛法已被清楚宣说，僧团正勤修行为”等语。听闻这些后，不应生厌倦。由此必须知晓——“此前所说之事已成过去，但你们所闻即因这一因缘而已，亦因这一因缘而清晰。世尊即因此方称为阿拉汉，正觉者；法因此被宣说且现前；僧团因此被表彰为清净行者、正行者。”若问“你守戒乎？”应答如实“我守戒。”若问“你已获第一禅果……阿拉汉乎？”应答理应如是。如此切切期望，则能得到回向之利，教法得永绵宣扬。余下当从此宣说而明白。

Cūḷasīlavaṇṇanā小戒注释

§7

7.Appamattakaṃ kho panetaṃ, bhikkhaveti ko anusandhi? Idaṃ suttaṃ dvīhi padehi ābaddhaṃ vaṇṇena ca avaṇṇena ca. Tattha avaṇṇo – ‘‘iti petaṃ abhūtaṃ iti petaṃ ataccha’’nti, ettheva udakantaṃ patvā aggiviya nivatto. Vaṇṇo pana bhūtaṃ bhūtato paṭijānitabbaṃ – ‘‘iti petaṃ bhūta’’nti evaṃ anuvattatiyeva. So pana duvidho brahmadattena bhāsitavaṇṇo ca bhikkhusaṅghena acchariyaṃ āvusotiādinā nayena āraddhavaṇṇo ca. Tesu bhikkhusaṅghena vuttavaṇṇassa upari suññatāpakāsane anusandhiṃ dassessati. Idha pana brahmadattena vuttavaṇṇassa anusandhiṃ dassetuṃ ‘‘appamattakaṃ kho panetaṃ, bhikkhave’’ti desanā āraddhā.

第七章则教导说，‘诸比库，此处应当勤谨’这句，何以产生？此经文以两种说法描述并有所区分：明白说与非明白说。其中非明白说是“这是已过、已失、非现前”，如沉入水底般终止熄灭；而明白说则确认为真实存在，理应如实认识“此即已成事实”。而这两种说法皆为大梵达天所说的不同描述，借助僧团奇异的接纳与指导而呈现。於此，将针对大梵达天所说的明白说作对接续之说明，于是宣布“诸比库，当勤谨此”。

Tattha appamattakanti parittassa nāmaṃ. Oramattakanti tasseva vevacanaṃ. Mattāti vuccati pamāṇaṃ. Appaṃ mattā etassāti appamattakaṃ. Oraṃ mattā etassāti oramattakaṃ. Sīlameva sīlamattakaṃ. Idaṃ vuttaṃ hoti – ‘appamattakaṃ kho, panetaṃ bhikkhave, oramattakaṃ sīlamattakaṃ’ nāma yena ‘‘tathāgatassa vaṇṇaṃ vadāmī’’ti ussāhaṃ katvāpi vaṇṇaṃ vadamāno puthujjano vadeyyāti. Tattha siyā – nanu idaṃ sīlaṃ nāma yogino aggavibhūsanaṃ? Yathāhu porāṇā –

这里‘勤谨’是‘小心保护’的意思。‘加保护’则为其词义。‘勤谨’意为‘适量’，‘加保护’，反之‘过量’则是‘过护’。而‘戒’自是‘戒法的适量’。这里有言——“诸比库，此处勤谨即是过保护及戒法的适量”，此乃为述说‘正觉者的性质’时所做的说明。或问：“这‘戒’是不是修行者的至高装饰？”正如早先说过：

‘‘Sīlaṃ yogissa’laṅkāro, sīlaṃ yogissa maṇḍanaṃ;

‘戒是行者的装饰，戒是行者的光彩；

Sīlehi’laṅkato yogī, maṇḍane aggataṃ gato’’ti.

以戒装饰的行者，光彩遂至极致。’

Bhagavatāpi ca anekesu suttasatesu sīlaṃ mahantameva katvā kathitaṃ. Yathāha – ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu ‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’ti, sīlesvevassa paripūrakārī’’ti (ma. ni. 1.65) ca.

世尊于多部经卷中，将戒律列为极其重要而加以宣说。如『大念处经一·六五节』中说道：『比库们，若比库渴望称为诸出家人所亲爱、心悦、敬重、应当修习者，那么唯有戒律乃是实现之基。』

‘‘Kikīva aṇḍaṃ, camarīva vāladhiṃ;

『如同鸡蛋，或如瓢中之水；

Piyaṃva puttaṃ, nayanaṃva ekakaṃ.

如父所爱子女一般，如独目之眼一般；

Tatheva sīlaṃ, anurakkhamānā;

戒律亦须如是精心护持；

Supesalā hotha, sadā sagāravā’’ti ca.

当严整纯净，常存恭敬之心。』

‘‘Na pupphagandho paṭivātameti;

『戒律非如花香受风吹散；

Na candanaṃ taggaramallikā vā.

不是檀香、甘蔗花，

Satañca gandho paṭivātameti;

称为气味，是气味飘散；

Sabbā disā sappuriso pavāyati.

全方位，善人都能令其飘散。

Candanaṃ tagaraṃ vāpi, uppalaṃ atha vassikī;

檀香或甘蔗花，或青莲、湿莲，

Etesaṃ gandhajātānaṃ, sīlagandho anuttaro.

诸此香气的起源中，道德香最为无上。

Appamatto ayaṃ gandho, yvāyaṃ tagaracandanaṃ;

此香须专心用心持守，非如檀香甘蔗花等。

Yo ca sīlavataṃ gandho, vāti devesu uttamo.

凡具有品德庄严之香者，于诸天中为最上。

Tesaṃ sampannasīlānaṃ, appamādavihārinaṃ;

具足如此品德、勤谨修行者，

Sammadaññā vimuttānaṃ, māro maggaṃ na vindatī’’ti ca. (dha. pa. 57);

恰知正法而证解脱者，魔王无法找到通往彼道的路径。」（《法句经》第57偈）

‘‘Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ;

「立身以品德为根基，善用智慧培养心念，

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa’’nti ca. (saṃ. ni. 1.23);

热诚且娴熟的比库，便能斩断此重重纠缠。」（《相应部》1.23）

‘‘Seyyathāpi, bhikkhave, ye keci bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti, sabbe te pathaviṃ nissāya, pathaviyaṃ patiṭṭhāya; evamete bījagāmabhūtagāmā vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjanti. Evameva kho, bhikkhave, bhikkhu sīlaṃ nissāya sīle patiṭṭhāya sattabojjhaṅge bhāvento sattabojjhaṅge bahulīkaronto vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti dhammesū’’ti (saṃ. ni. 5.150) ca. Evaṃ aññānipi anekāni suttāni daṭṭhabbāni. Evamanekesu suttasatesu sīlaṃ mahantameva katvā kathitaṃ. Taṃ ‘‘kasmā imasmiṃ ṭhāne appamattaka’’nti āhāti? Upari guṇe upanidhāya. Sīlañhi samādhiṃ na pāpuṇāti, samādhi paññaṃ na pāpuṇāti, tasmā uparimaṃ upanidhāya heṭṭhimaṃ oramattakaṃ nāma hoti. Kathaṃ sīlaṃ samādhiṃ na pāpuṇāti? Bhagavā hi abhisambodhito sattame saṃvacchare sāvatthinagara – dvāre kaṇḍambarukkhamūle dvādasayojane ratanamaṇḍape yojanappamāṇe ratanapallaṅke nisīditvā tiyojanike dibbasetacchatte dhāriyamāne dvādasayojanāya parisāya attādānaparidīpanaṃ titthiyamaddanaṃ – ‘‘uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati…pe… ekekalomakūpato aggikkhandho pavattati, ekekalomakūpato udakadhārā pavattati, channaṃ vaṇṇāna’’ntiādinayappavattaṃ yamakapāṭihāriyaṃ dasseti. Tassa suvaṇṇavaṇṇasarīrato suvaṇṇavaṇṇā rasmiyo uggantvā yāva bhavaggā gacchanti, sakaladasasahassacakkavāḷassa alaṅkaraṇakālo viya hoti, dutiyā dutiyā rasmiyo purimāya purimāya yamakayamakā viya ekakkhaṇe viya pavattanti.

「诸比库！譬如诸种子芽及植株，因依赖土地而得生长、繁盛、茂密；皆因根基坚固，依止土地而成立。依此理，如是诸种子芽及植株生长茂盛壮大。诸比库！比库亦是如此，若依止品德，以品德为根基，修习并增长七觉支，则得于法中增长壮大。」（《相应部》5.150）诸经中亦见此义。闻知上百经译为品德为大，故此用语「为何此处称为勤谨？」此言乃强调其上德。品德未达正定，正定亦未得慧解，故彼为下勤谨。如何品德未至正定？世尊于初转法轮第七年，于舍卫城，棕树下十二由旬处，以宝座十二由旬，置一宝床三由旬，于天净盖之上十二由旬处，具众弟子围绕，亲自示现。示现为上身火焰滚动，下身水流荡漾……隔一口井如火、水涌动，红彩光辉流布五色，故称为金色身。此时时光流转如十万轮回一般，光芒一次重现又一次，呈现各种奇妙变化。

Dvinnañca cittānaṃ ekakkhaṇe pavatti nāma natthi. Buddhānaṃ pana bhagavantānaṃ bhavaṅgaparivāsassa lahukatāya pañcahākārehi āciṇṇavasitāya ca, tā ekakkhaṇe viya pavattanti. Tassā tassā pana rasmiyā āvajjanaparikammādhiṭṭhānāni visuṃ visuṃyeva.

两种心在一刹那中并不存在起行。只是佛陀诸尊因身蕴流转的轻妙，凭借五根五力的具足而现行如一刹那般起。且依其不同的光辉显现照体之心念，体现种种修持定力。

Nīlarasmiatthāya hi bhagavā nīlakasiṇaṃ samāpajjati, pītarasmiatthāya pītakasiṇaṃ, lohitaodātarasmiatthāya lohitaodātakasiṇaṃ, aggikkhandhatthāya tejokasiṇaṃ, udakadhāratthāya āpokasiṇaṃ samāpajjati. Satthā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappetīti sabbaṃ vitthāretabbaṃ. Ettha ekampi sīlassa kiccaṃ natthi, sabbaṃ samādhikiccameva. Evaṃ sīlaṃ samādhiṃ na pāpuṇāti.

慈蓝光明所缘，世尊入蓝遍净相定；黄光明所缘，入黄遍净相定；赤白光明所缘，入赤白遍净相定；于火界入光明定；于水界入水净相定。世尊行住坐卧，遍详敷演此意。此中戒无作用，唯为定之具足，如是则戒定未得。

Yaṃ pana bhagavā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā, ekūnatiṃsavassakāle cakkavattisirīnivāsabhūtā bhavanā nikkhamma anomānadītīre pabbajitvā, chabbassāni padhānayogaṃ katvā, visākhapuṇṇamāyaṃ uruvelagāme sujātāya dinnaṃ pakkhittadibbojaṃ madhupāyāsaṃ paribhuñjitvā, sāyanhasamaye dakkhiṇuttarena bodhimaṇḍaṃ pavisitvā assatthadumarājānaṃ tikkhattuṃ padakkhiṇaṃ katvā, pubbuttarabhāge ṭhito tiṇasanthāraṃ santharitvā, tisandhipallaṅkaṃ ābhujitvā, caturaṅgasamannāgataṃ mettākammaṭṭhānaṃ pubbaṅgamaṃ katvā, vīriyādhiṭṭhānaṃ adhiṭṭhāya, cuddasahatthapallaṅkavaragato suvaṇṇapīṭhe ṭhapitaṃ rajatakkhandhaṃ viya paññāsahatthaṃ bodhikkhandhaṃ piṭṭhito katvā, upari maṇichattena viya bodhisākhāya dhāriyamāno, suvaṇṇavaṇṇe cīvare pavāḷasadisesu bodhiaṅkuresu patamānesu, sūriye atthaṃ upagacchante mārabalaṃ vidhamitvā, paṭhamayāme pubbenivāsaṃ anussaritvā, majjhimayāme dibbacakkhuṃ visodhetvā, paccūsakāle sabbabuddhānamāciṇṇe paccayākāre ñāṇaṃ otāretvā, ānāpānacatutthajjhānaṃ nibbattetvā, tadeva pādakaṃ katvā vipassanaṃ vaḍḍhetvā, maggapaṭipāṭiyā adhigatena catutthamaggena sabbakilese khepetvā sabbabuddhaguṇe paṭivijjhi, idamassa paññākiccaṃ. Evaṃ samādhi paññaṃ na pāpuṇāti.

佛陀历经上百千无数劫，修成四无量功德，于二十九岁时作王出家，六年潜心专注，至维萨卡满月于乌鲁维利耶村净授甜饭后，傍晚时分南方菩提树下入定，绕行七周誓愿皈依，北侧立起三棵芒草梵席，铺设三层席，备具四威仪，此时生起慈行先导，发奋精进，躺卧于十四肘长席上，安住于金座上，如坐五十肘长银座背后，持宝珠枝，着金色袈裟。日光照耀时拔除魔力，初次入忆前生，中次净除天眼，后次于具足诸佛恩慧前，除尘垢，念呼吸入四禅，灭除其足迹，其为智慧之所依。以此定智慧境地，断除诸漏，通达法性，此即智慧所在。然如手取水，水不入手中，水容量入器不溢，彼佛慧定晋入非凡妙境，具足无翳无著，因行智慧，故戒定俱足。

Tattha yathā hatthe udakaṃ pātiyaṃ udakaṃ na pāpuṇāti, pātiyaṃ udakaṃ ghaṭe udakaṃ na pāpuṇāti, ghaṭe udakaṃ kolambe udakaṃ na pāpuṇāti, kolambe udakaṃ cāṭiyaṃ udakaṃ na pāpuṇāti, cāṭiyaṃ udakaṃ mahākumbhiyaṃ udakaṃ na pāpuṇāti, mahākumbhiyaṃ udakaṃ kusobbhe udakaṃ na pāpuṇāti, kusobbhe udakaṃ kandare udakaṃ na pāpuṇāti, kandare udakaṃ kunnadiyaṃ udakaṃ na pāpuṇāti, kunnadiyaṃ udakaṃ pañcamahānadiyaṃ udakaṃ na pāpuṇāti, pañcamahānadiyaṃ udakaṃ cakkavāḷamahāsamudde udakaṃ na pāpuṇāti, cakkavāḷamahāsamudde udakaṃ sinerupādake mahāsamudde udakaṃ na pāpuṇāti. Pātiyaṃ udakaṃ upanidhāya hatthe udakaṃ parittaṃ…pe… sinerupādakamahāsamudde udakaṃ upanidhāya cakkavāḷamahāsamudde udakaṃ parittaṃ. Iti uparūpari udakaṃ bahukaṃ upādāya heṭṭhā heṭṭhā udakaṃ parittaṃ hoti.

如手持净水，量度不同器器受水有限，水不能越过器缘而溢。手持水不能得器中水，器内水不能满溢至下一级器。由大至小，层层容盛，水各有界限不能溢出。此喻反映心身戒定精进之顺序，起于繁多作，不可逾越。

Evameva upari upari guṇe upādāya heṭṭhā heṭṭhā sīlaṃ appamattakaṃ oramattakanti veditabbaṃ. Tenāha – ‘‘appamattakaṃ kho panetaṃ, bhikkhave, oramattakaṃ sīlamattaka’’nti.

依此类推，如上而下，依其资具，戒德或称持戒之量分细稠不同。故说：此戒既称精细皆具戒德分层，斯为戒德精粗理义。

Yenaputhujjanoti, ettha –

然而，何为愚人？此处解说：

‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;

『两种凡夫所说』者，是世尊及诸佛弟子的言教。

Andho puthujjano eko, kalyāṇeko puthujjano’’ti.

『盲凡夫唯一，善凡夫唯一』此言也。

Tattha yassa khandhadhātuāyatanādīsu uggahaparipucchāsavanadhāraṇapaccavekkhaṇāni natthi, ayaṃ andhaputhujjano. Yassa tāni atthi, so kalyāṇaputhujjano. Duvidhopi panesa –

其中，凡夫若对于五蕴、六处、六入等诸法，无所升起、检查、追问、听闻、记持、观察者，谓之盲凡夫。若对此诸法皆有，谓之善凡夫。凡夫又分两种——

‘‘Puthūnaṃ jananādīhi, kāraṇehi puthujjano;

『凡夫由多种生因所成，如此乃称凡夫；

Puthujjanantogadhattā, puthuvāyaṃ jano iti’’.

凡夫于凡夫之中举起第一，则称为凡夫。』

So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha –

然此凡夫，因多种不同烦恼等生因而为凡夫。正如所说——

‘‘Puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhanti, puthu santāpehi santappanti, puthu pariḷāhehi pariḍayhanti, puthu pañcasu kāmaguṇesu rattā giddhā gathitā mucchitā ajjhopannā laggā laggitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvutā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanā’’ti. Puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthuvāyaṃ visuṃyeva saṅkhyaṃ gato visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janehīti puthujjanoti.

所谓凡夫，即凡夫人也；所谓凡夫者，是指内在我执未被破坏的凡夫；所谓凡夫者，是指未离开世间俗善的凡夫；所谓凡夫者，是指依止大众等而堕落之人；所谓凡夫者，是指由各种意行造作各自业缘的凡夫；凡夫被各种烦恼所缠绕，烦恼所侵，分别所惹恼，身心痛苦，忧患痛苦所困，五欲之中为欲毒（贪、嗔、痴、毁谤、邪见）所害，神智迷乱，昏沉不醒，心智迟钝，失去觉知且迷失自我，这一切，都称为凡夫。即使是超出常数范围，且称为圣法正缘的那些不良之风习的群类中，内在也有凡夫；这是凡夫的现象。至于世间贫乏、凋敝的数目而言，凡夫比比皆是，众多，远远超过那些兼有戒、慧等善根的圣人们。

Tathāgatassāti aṭṭhahi kāraṇehi bhagavā tathāgato. Tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.

所谓如来，是由八种原因称谓；世尊就是如来。如来者，如实而至者，实相而来者，具有真实相印的者，如实了知法者，如实示现教者，如实作证行为者，以无所不能的力量降伏一切者，皆称为如来。

Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, yathā vipassī bhagavā āgato, yathā sikhī bhagavā, yathā vessabhū bhagavā, yathā kakusandho bhagavā, yathā koṇāgamano bhagavā, yathā kassapo bhagavā āgato . Kiṃ vuttaṃ hoti? Yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato. Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ pūretvā, imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti samatiṃsapāramiyo pūretvā aṅgapariccāgaṃ, nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā buddhicariyāya koṭiṃ patvā āgato; tathā amhākampi bhagavā āgato. Atha vā yathā vipassī bhagavā…pe… kassapo bhagavā cattāro satipaṭṭhāne, cattāro sammappadhāne, cattāro iddhipāde, pañcindriyāni, pañca balāni, satta bojjhaṅge, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākampi bhagavā āgato. Evaṃ tathā āgatoti tathāgato.

世尊为何称作实相而来呢？正如过去为利益一切众生而发愤修行的前代正觉者来临一样，例如毗婆尸佛来临，悉吉佛来临，毗舍浮佛来临，迦旃延佛来临，拘那含佛来临，迦舍波佛来临。何以为此？因其所行殊胜，使众佛相应来临，我们今世的佛亦是如此。又如毗婆尸佛等，圆满施波罗蜜，持戒、出家、智慧、精进、忍辱、真实、定、念及慈悲恒常等十波罗蜜功德及十下品波罗蜜，圆满舍弃亲属财产、目及耳根、儿女等五大舍弃；具足彼时先佛及圣教法相诸善行，亦即佛智行之根本，圆满成就后，前来现身；今我们之世尊亦如是现身。此外，毗婆尸佛等修习四念处、四正勤、四神足、五根、五力、七觉支、圣八正道，证得无上正觉，并宣说正法，如此䀦如是，今世尊亦复如是实相而来，故称为如来。

‘‘Yatheva lokamhi vipassiādayo,

就如世间所现，毗婆尸诸圣先贤等，

Sabbaññubhāvaṃ munayo idhāgatā;

内证一切法实相者，皆已至此地，

Tathā ayaṃ sakyamunīpi āgato,

此释迦世尊亦如是来。

Tathāgato vuccati tena cakkhumā’’ti.

『如来』者，是被称作有慧眼者。

Evaṃ tathā āgatoti tathāgato.

『如来』之名，是因此而来。

Kathaṃ tathā gatoti tathāgato? Yathā sampatijāto vipassī bhagavā gato…pe… kassapo bhagavā gato.

何以称为『如来』？譬如成就道果的觉者世尊维帮信、世尊嘎萨波成就道果……

Kathañca so bhagavā gato ? So hi sampati jātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. Yathāha – ‘‘sampatijāto kho, ānanda, bodhisatto samehi pādehi patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati, setamhi chatte anudhāriyamāne sabbā ca disā anuviloketi, āsabhiṃ vācaṃ bhāsati – ‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthidāni punabbhavo’ti’’ (dī. ni. 2.31).

世尊如何成就道果？世尊正如成道时，菩萨以双足平稳立于地，面向北方，七步迈进。正如所言：『菩萨，阿难，成道时平稳立以双足，面向北方，迈了七步，撑伞而立，环视四方，发声言——“我为世上先导，我为世上最尊，我为世上最胜，此为最后生命，今已无复再生。”』（长部尼拘陀经2.31）

Tañcassa gamanaṃ tathaṃ ahosi? Avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijātova samehi pādehi patiṭṭhahi. Idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ.

其行进果真如此吗？此乃诸多殊胜境界──由前行相证得之故。正因其平稳立足，乃是四种精进之苗头的前行相。

Uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ.

而面向北方则是普遍具备一切世界北方相的前行相。

Sattapadavītihāro, sattabojjhaṅgaratanapaṭilābhassa.

七足行走，即七觉支宝珠的获得。

‘‘Suvaṇṇadaṇḍā vītipatanti cāmarā’’ti, ettha vuttacāmarukkhepo pana sabbatitthiyanimmaddanassa.

‘金杖展开，扇子张扬’，此中所说的扇子抛掷，乃指对种种外境的催扰。

Setacchattadhāraṇaṃ, arahattavimuttivaravimalasetacchattapaṭilābhassa.

持白伞者，得于阿拉汉解脱威仪、清净无瑕的白伞宝珠。

Sattamapadūpari ṭhatvā sabbadisānuvilokanaṃ, sabbaññutānāvaraṇañāṇapaṭilābhassa.

站于第七足之上，普遍观察四方，得所有通达无碍智慧宝珠。

Āsabhivācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ.

无过失言语、无反对语，阻止恶法轮转，作为先导的前行迹象。

Tathā ayaṃ bhagavāpi gato, tañcassa gamanaṃ tathaṃ ahosi, avitathaṃ, tesaṃyeva visesādhigamānaṃ pubbanimittabhāvena.

世尊亦如是而行，行止无违，正如是者即为此诸特异成就的前行迹象。

Tenāhu porāṇā –

于是前面有云——

‘‘Muhuttajātova gavampatī yathā,

‘正如幼犊刚出生，牛群的首领，

Samehi pādehi phusī vasundharaṃ;

用稳重的脚掌轻触大地；

So vikkamī satta padāni gotamo,

果德玛踏出了七步，

Setañca chattaṃ anudhārayuṃ marū.

随后呈现白色的伞盖，耀映旷野。

Gantvāna so satta padāni gotamo,

果德玛迈出七步而行，

Disā vilokesi samā samantato;

目光环视，四面观察；

Aṭṭhaṅgupetaṃ giramabbhudīrayi,

如同八方包围的山峦耸立，

Sīho yathā pabbatamuddhaniṭṭhito’’ti.

如狮子立于山顶而威严庄重。

Evaṃ tathā gatoti tathāgato.

如此行时，如来也应如是。

Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato , abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāraṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato.

或者如过去世尊毗婆尸、咖萨巴世尊一般，如来亦是如此，出家后舍去了欲贪，断除嗔恚，以正见观察光明，断除昏沉，摒弃掉举与忧惧，断除对法的怀疑，弃除愚痴以智慧明彻，舍弃散乱以欢喜欢悦，令不欢喜消退，凭初禅开显烦恼障，凭第二禅止息思惟散乱，凭第三禅弃除喜乐，凭第四禅舍弃苦乐，由空无边处定转入对色界境识无碍，由识无边处定转入对空无边处境，且由无所有处定转入识无边处，继而由无入处定转入无所有处，终究断绝无明，证入无感知无觉境定而得解脱。

Aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghāṭetvā, arahattamaggena sabbakilese samucchinditvā gato. Evampi tathā gatoti tathāgato.

以无常观照舍弃常见，以苦观照舍弃乐见，以无我观照舍弃我见，以厌离观照舍弃欢喜，以离欲观照舍弃爱欲，以灭观照舍弃生起，以放下观照舍弃取着，以灭尽观照舍弃形体执见，以衰老观照舍弃寿命执见，以变易观照舍弃永恒执见，以无相观照舍弃相状执着，以无造观照舍弃愿望，以空无观照舍弃我执，以依正慧观察舍弃本质我执，以怖畏观照舍弃住着，以反观舍弃非反观，以显解脱舍弃集缚，依随顺流入断流的道破除现见烦恼，依断世流入未生烦恼，依不还流入未触及烦恼，依阿拉汉道破除一切烦恼，故如来也得解脱。如是行时，如来也应如此。

Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato?Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ. Āpodhātuyā paggharaṇalakkhaṇaṃ. Tejodhātuyā uṇhattalakkhaṇaṃ. Vāyodhātuyā vitthambhanalakkhaṇaṃ. Ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ. Viññāṇadhātuyā vijānanalakkhaṇaṃ.

如来如何具足如实之相？地法有坚硬之相，真实不虚；水法有流动覆盖之相；火法有热烘之相；风法有扩散推动之相；空法有未显之相；识法有认识觉知之相。

Rūpassa ruppanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Saññāya sañjānanalakkhaṇaṃ. Saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ.

色蕴具有形质之相；受蕴具有受感之相；想蕴具有识别觉知之相；行蕴具有造作造业之相；识蕴具有认识觉知之相。

Vitakkassa abhiniropanalakkhaṇaṃ. Vicārassa anumajjanalakkhaṇaṃ pītiyā pharaṇalakkhaṇaṃ. Sukhassa sātalakkhaṇaṃ. Cittekaggatāya avikkhepalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ.

初发念头具有不起造作之相；思惟具有继起引导之相，喜具有激励推动之相；乐具有安适安乐之相；心具专一无散乱之相；触有所感之相。

Saddhindriyassa adhimokkhalakkhaṇaṃ. Vīriyindriyassa paggahalakkhaṇaṃ. Satindriyassa upaṭṭhānalakkhaṇaṃ. Samādhindriyassa avikkhepalakkhaṇaṃ. Paññindriyassa pajānanalakkhaṇaṃ.

眼根具有强盛深入之相；精进根具有抓取推动之相；念根具有守护依止之相；定根具有不散乱之相；慧根具有明了知见之相。

Saddhābalassa assaddhiye akampiyalakkhaṇaṃ. Vīriyabalassa kosajje, satibalassa muṭṭhassacce. Samādhibalassa uddhacce, paññābalassa avijjāya akampiyalakkhaṇaṃ.

信力强大时，不动于不信；精进力如猎获目标；念力如握实不失；定力如上升不散；慧力能驱除无明，坚定不动。

Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ. Dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ. Vīriyasambojjhaṅgassa paggahalakkhaṇaṃ. Pītisambojjhaṅgassa pharaṇalakkhaṇaṃ. Passaddhisambojjhaṅgassa vūpasamalakkhaṇaṃ. Samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ. Upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.

念觉支具有守护调护之相；择法觉支具有辨别分析之相；精进觉支具有抓取推动之相；喜觉支具有激励推动之相；轻安觉支具有安适宁静之相；定觉支具有无散乱之相；舍觉支具有平等观察舍无偏执之相。

Sammādiṭṭhiyā dassanalakkhaṇaṃ. Sammāsaṅkappassa abhiniropanalakkhaṇaṃ. Sammāvācāya pariggahalakkhaṇaṃ. Sammākammantassa samuṭṭhānalakkhaṇaṃ. Sammāājīvassa vodānalakkhaṇaṃ. Sammāvāyāmassa paggahalakkhaṇaṃ. Sammāsatiyā upaṭṭhānalakkhaṇaṃ. Sammāsamādhissa avikkhepalakkhaṇaṃ.

正见具有示现的标志。正思维具有成立的标志。正语具有收摄的标志。正业具有发生的标志。正命具有引导的标志。正精进具有支撑的标志。正念具有守护的标志。正定具有不变的标志。

Avijjāya aññāṇalakkhaṇaṃ. Saṅkhārānaṃ cetanālakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ. Nāmassa namanalakkhaṇaṃ. Rūpassa ruppanalakkhaṇaṃ. Saḷāyatanassa āyatanalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Taṇhāya hetulakkhaṇaṃ. Upādānassa gahaṇalakkhaṇaṃ. Bhavassa āyūhanalakkhaṇaṃ. Jātiyā nibbattilakkhaṇaṃ. Jarāya jīraṇalakkhaṇaṃ. Maraṇassa cutilakkhaṇaṃ.

无明具有无知的标志。行具有意志的标志。识具有认知的标志。名具有名称的标志。色具有形态的标志。六入具有入处的标志。触具有触境的标志。受具有感受的标志。渴爱具有缘起的标志。取具有紧握的标志。有具有增长的标志。生具有生起的标志。老具有衰退的标志。死具有终结的标志。

Dhātūnaṃ suññatālakkhaṇaṃ. Āyatanānaṃ āyatanalakkhaṇaṃ. Satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ. Sammappadhānānaṃ padahanalakkhaṇaṃ. Iddhipādānaṃ ijjhanalakkhaṇaṃ. Indriyānaṃ adhipatilakkhaṇaṃ. Balānaṃ akampiyalakkhaṇaṃ. Bojjhaṅgānaṃ niyyānalakkhaṇaṃ. Maggassa hetulakkhaṇaṃ.

界具有空无所有的标志。入处具有六根的标志。念处具有守护的标志。精进具有发起的标志。势具有支配的标志。根具有不动摇的标志。力具有不摇动的标志。觉支具有契入的标志。道具有缘起的标志。

Saccānaṃ tathalakkhaṇaṃ. Samathassa avikkhepalakkhaṇaṃ. Vipassanāya anupassanālakkhaṇaṃ. Samathavipassanānaṃ ekarasalakkhaṇaṃ. Yuganaddhānaṃ anativattanalakkhaṇaṃ.

真谛具有真实的标志。止具有不变的标志。观具有入细微处的标志。止观具有合一的标志。并进具有不超越的标志。

Sīlavisuddhiyā saṃvaralakkhaṇaṃ. Cittavisuddhiyā avikkhepalakkhaṇaṃ. Diṭṭhivisuddhiyā dassanalakkhaṇaṃ.

戒净具有约束的标志。心净具有不变的标志。见净具有示现的标志。

Khaye ñāṇassa samucchedanalakkhaṇaṃ. Anuppāde ñāṇassa passaddhilakkhaṇaṃ.

断灭智具有断绝的标志。不生智具有清净的标志。

Chandassa mūlalakkhaṇaṃ. Manasikārassa samuṭṭhāpanalakkhaṇaṃ. Phassassa samodhānalakkhaṇaṃ. Vedanāya samosaraṇalakkhaṇaṃ. Samādhissa pamukhalakkhaṇaṃ. Satiyā ādhipateyyalakkhaṇaṃ. Paññāya tatuttariyalakkhaṇaṃ. Vimuttiyā sāralakkhaṇaṃ… amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. Evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato. Evaṃ tathalakkhaṇaṃ āgatoti tathāgato.

欲的根本特征。心念起起落落的起动特征。触觉的同起同灭特征。受的相应生灭特征。禅定的正面前驱特征。念的主宰特征。慧的超越特征。解脱的要义特征……无生灭的涅槃究竟特征，如此真实不虚。如此真实的特征由智慧通达者至来，未曾退转而得成就，这就是如来。如来以此特征而至。

Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha – ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri? ‘Idaṃ dukkha’nti bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1090) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambuddhattho hettha gatasaddo.

如何谓如来对真实法特别正确证悟？真实法即四圣谛。如经中说：“比库们，这四法各不虚假且无他异。”“何为此四？苦谛，是为第一法，苦不虚假，无他异。”如来即因对此四法获得真实正确证悟，故称为如来。此处“正确证悟”即此名称之由来。

Api ca jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe…, saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe…, tathā avijjāya saṅkhārānaṃ paccayaṭṭho, saṅkhārānaṃ viññāṇassa paccayaṭṭho…pe…, jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.

又如，老死是生起的条件而产生的，非虚假，无他异……行是无明为条件而产生的，非虚假，无他异……依无明而有行，依行而有识……依生而有老死，皆非虚假，无他异。此一切如法真实，故世尊得以正确证悟，称为如来。故名“如来”为对如此真实法正确证得者。

Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe…, sadevamanussāya pajāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthamāgacchantaṃ rūpārammaṇaṃ nāma atthi, taṃ sabbākārato jānāti passati. Evaṃ jānatā passatā ca, tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā. ‘‘Katamaṃ taṃ rūpaṃ rūpāyatanaṃ? Yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’ntiādinā (dha. sa. 616) nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthaṃ āgacchantesu saddādīsu. Vuttañcetaṃ bhagavatā – ‘‘yaṃ bhikkhave, sadevakassa lokassa…pe… sadevamanussāya pajāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi. Tamahaṃ abbhaññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24). Evaṃ tathadassitāya tathāgato. Tattha tathadassī atthe tathāgatoti padasambhavo veditabbo.

如何谓如来对真实法进行智慧洞见？世尊观视此有天人、人众及无量世界，知悉诸形相，诸色相，无有遗漏。以此观察能力，视诸所见种种相态，无不明了。以诸多名词区分色界，诸法如实存在，无虚假。如来观闻色声香味等入，所有悉知。经中讼说：“比库们，我知见已观诸天人等世界所得知见，正是我所了知，为如来已宣，非他人能知。”此为如来智慧洞见，智慧之根本所在。

Kathaṃ tathavāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ – suttaṃ, geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ, anūnamanadhikaṃ, sabbākāraparipuṇṇaṃ, rāgamadanimmadanaṃ, dosamohamadanimmadanaṃ. Natthi tattha vālaggamattampi avakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca, tathameva hoti avitathaṃ anaññathaṃ. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23). Gadattho hettha gatasaddo. Evaṃ tathavāditāya tathāgato.

如何谓如来谓其所说真实无误？世尊夜坐菩提树下，击倒魔王，正觉成就，不退转进入无余涅槃。世尊前后四十余年讲说经论歌谣清净法义，皆无谬误，义理完全，断除贪瞋痴。无丝毫疵瑕，莹洁如一叶水珠，恰如一管所量，一秤所秤，整体同体真实无异。故曰：“夜间如来正觉成就，入无余涅槃，世尊讲法皆真实无异，无他。故称为如来。”此“真实无误”之名由来。

Api ca āgadanaṃ āgado, vacananti attho. Tayo aviparīto āgado assāti, da-kārassa ta-kāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā.

“来”即到来，言语是其所传义。此三互为转语——“到”者谓道，“行”即动作，“来”为到达。故此语在此义上下成就，此为如来名字意义。

Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā, tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathāvācā, kāyopi tathā gato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenevāha – ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī . Iti yathāvādī tathākārī yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccatī’’ti (a. ni. 4.23). Evaṃ tathākāritāya tathāgato.

如来如何成就如实？世尊的言说与身行相和相应，身行依言说而动，言说亦随身行而起。因此，言行相应者即是如来，行与说彼此相称。此就是说，如实之言，身亦如实之行；身如实之行，则言亦如实之言。故曰：「比库们，如来说者，言实行真，行实言真。如此者，谓之『如来』。」这是以言实行真，行实言真之故谓如来。

Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā avīciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati sīlenapi samādhināpi paññāyapi vimuttiyāpi, vimuttiñāṇadassanenapi na tassa tulā vā pamāṇaṃ vā atthi; atulo appameyyo anuttaro rājātirājā devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tenāha – ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya pajāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccatī’’ti.

如来以何种遍覆而得成？在上方诸天界之上，下至无间地狱尽头，向三千无量世界中，如来以一切众生为对象，遍同行持清净之戒、禅定、智慧及解脱；无有可比拟之体量与范围。其无量无边，无与伦比，超越众王之王、天帝萨咖、梵天之上梵。故曰：「诸天众生、人间众生，世尊皆能遍治无障碍，超越一切，故称为『如来』。」

Tatrevaṃ padasiddhi veditabbā. Agado viya agado. Ko panesa? Desanāvilāsamayo ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati. Iti sabbālokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññussayo ca agado assāti. Da-kārassa ta-kāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.

于此当知其词义确立，如药无遗。如来之遍治者为何？乃因其教法说法之时机恰当，福德庄严备具。唯有大智慧大德者，能如天神般以天音妙语，化服所有世间众生，使无有彼此对峙矛盾。故一切众生皆受其化，教法成熟无违。此即谓如来以遍治成就。此以「作此作彼」，即「如是如彼」之义，名为如来。

Api ca tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. Gatoti avagato, atīto patto paṭipannoti attho.

又称，既如此所行者即是如来，既已达成者亦谓如来。所谓“已成”者，意指已彻悟，已到达，已实施。

Tattha sakalalokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Tena vuttaṃ bhagavatā –

此中谓如来者，具通透一切世界之究竟智慧，故谓“如实达知”；具破除一切世界烦恼之智慧，故谓“超越已往”；具证得一切法灭尽之实证，故谓“已调伏”；修习引导众生至灭尽之道，谓之“如实修行”。缘此，世尊曾说：

‘‘Loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ bhikkhave, sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ. Tasmā, tathāgatoti vuccatī’’ti (a. ni. 4.23).

「诸比库，如来成等正觉，故离一切世间缚碍。诸苦集灭道，皆得如来证得，故诸苦及其根除皆为如来断除，入灭之道亦皆如来所成就。世间一切法，悉皆如来觉证。是故称为『如来』。」（法句经注疏）

Tassapi evaṃ attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya.

对此理应加以理解。这也是在说明如来之如来实相时所采用的最初层面。至于诸法众相，还是应当如如来者之如来，来描绘如来的如来实相。

Katamañca taṃ bhikkhaveti yena appamattakena oramattakena sīlamattakena puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyya, taṃ katamanti pucchati? Tattha pucchā nāma adiṭṭhajotanā pucchā, diṭṭhasaṃsandanā pucchā, vimaticchedanā pucchā, anumatipucchā, kathetukamyatā pucchāti pañcavidhā hoti.

所谓‘这是什么，比库？’是指用极微细、极粗略或者以持戒的程度，外行人在陈说如来之相时说的是何物，故而有人发问。这种发问共有五种：一是先见之问，二是事实验证之问，三是疑惑破除之问，四是许可求问，五是欲要说明之问。

Tattha katamā adiṭṭhajotanā pucchā? Pakatiyā lakkhaṇaṃ aññātaṃ hoti, adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ, tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhāvanāya pañhaṃ pucchati, ayaṃ adiṭṭhajotanā pucchā.

何为先见之问？因对相貌标记不明白，而提问。所指的是那些已观见而未衡量、已超越而未显出、未成就而未呈现的现象，针对这种现象的知识、见解、衡量、判断、分析，向他人提出疑问，这就是先见之问。

Katamā diṭṭhasaṃsandanā pucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti, diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ, tassa aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati, ayaṃ diṭṭhasaṃsandanā pucchā.

何为事实验证之问？因为对相貌标记已经明了，且这些标记清楚、经过衡量、通过判断和呈现，询问者与其他学者为了相互确认，经由商讨求证而提出问题，这即是事实验证之问。

Katamā vimaticchedanā pucchā? Pakatiyā saṃsayapakkhando hoti, vimatipakkhando, dveḷhakajāto, ‘‘evaṃ nu kho, na nu kho, kinnu kho, kathaṃ nu kho’’ti. So vimaticchedanatthāya pañhaṃ pucchati. Ayaṃ vimaticchedanā pucchā.

何为疑惑破除之问？此种提问基于对标记的怀疑，内心产生烦恼和疑虑，经常以‘是否是如此？是否不是如此？究竟是什么？到底如何？’等方式反复质询，问以解除疑惑，这便是疑惑破除之问。

Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti. Aniccaṃ, bhante. Yaṃ panāniccaṃ , dukkhaṃ vā taṃ sukhaṃ vāti? Dukkhaṃ bhanteti (mahāva. 21) sabbaṃ vattabbaṃ, ayaṃ anumatipucchā.

何为许可求问？是指世尊以许可的形式对比库提出问题，例如‘汝意为何，比库，色法是常存还是无常？’回答说：‘无常，尊者。若谓无常即是苦，或谓是乐？’回答曰：‘是苦。’凡应当知道的尽为如此，这种就是许可求问。

Katamā kathetukamyatā pucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati. Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro?…Pe… aṭṭhime bhikkhave maggaṅgā. Katame aṭṭhāti, ayaṃ kathetukamyatā pucchā.

何为欲问之意？世尊问比库们欲问之意为何？比库们，此有四种念处。何为这四？……又有第八，八正道。何为这八？此即欲问之意。

Iti imāsu pañcasu pucchāsu adiṭṭhassa tāva kassaci dhammassa abhāvato tathāgatassa adiṭṭhajotanā pucchā natthi. ‘‘Idaṃ nāma aññehi paṇḍitehi samaṇabrāhmaṇehi saddhiṃ saṃsanditvā desessāmī’’ti samannāhārasseva anuppajjanato diṭṭhasaṃsandanā pucchāpi natthi. Yasmā pana buddhānaṃ ekadhammepi āsappanā parisappanā natthi, bodhimaṇḍeyeva sabbā kaṅkhā chinnā; tasmā vimaticchedanā pucchāpi natthiyeva. Avasesā pana dve pucchā buddhānaṃ atthi, tāsu ayaṃ kathetukamyatā pucchā nāma.

在这五种问题之中，对于未见者、因为某法不存在，故如来未有显现之问题则无此问。“此当与他贤圣人、梵士共议共诵”之说法本无出现，因为未生依教之显示。因佛法中无一法可疑惑、可怀疑，觉地上诸疑皆断故，亦无生惑断惑问题。但对佛之外仍有二问，其中之一便是所谓欲问之意。

§8

8. Idāni taṃ kathetukamyatāya pucchāya pucchitamatthaṃ kathetuṃ ‘‘pāṇātipātaṃ pahāyā’’tiādimāha.

第八：今为欲问之意，欲求问者已提出问题，以“断除杀生等”作为教示。

Tattha pāṇassa atipāto pāṇātipāto, pāṇavadho, pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ, tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo, kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo.

杀生处，谓杀口业、杀害生命、杀命等。此处所说之命，先以辩说有情有命之意，即生命之根本感官。命中命所识之生命力之断绝，是以杀生意欲始生，起始于身口门之一门打开而产生了杀意行为。那无德之生命，堕入地狱等恶趣中为小命，善根甚少，故为小恶业；而存有甚多之大身者，善德深重，则为大恶业。为何？因其业力之作用广大；即使业力作用尚未到期，其潜在业缘之力亦大。德性差异，善根浅薄者为小恶业，德深善重者为大恶业。当身德力等俱相平等时，因烦恼起遮蔽故轻恶业为小，重恶业为大，须如此理解。

Tassa pañca sambhārā honti – pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti . Cha payogā – sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panatthe vitthāriyamāne ativiya papañco hoti, tasmā taṃ na vitthārayāma, aññañca evarūpaṃ. Atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ oloketvā gahetabbaṃ.

此中有五种聚合：命、命识、杀意、起始及彼死亡。命有六种作用：第一为直接杀害者，第二无明杀害者，第三无自称杀害者，第四不动杀害者，第五智慧杀害者，第六神通杀害者。对这等事理若作过度详细说明则生繁杂，故不广展开，唯从诸义处最为圆满、恰当者，得以审察理解。

Pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. Paṭiviratoti pahīnakālato paṭṭhāya tato dussīlyato orato viratova. Natthi tassa vītikkamissāmīti cakkhusotaviññeyyā dhammā pageva kāyikāti imināva nayena aññesupi evarūpesu padesu attho veditabbo.

断除者意指断除杀生意欲之恶习气。弃绝者谓弃舍时斩断一切恶业，弃恶意即是断恶业之意。此处眼耳等感官所能辨别者，纯为身体现象，以此法摄摄，诸处他处理当依此义理理解。

Samaṇoti bhagavā samitapāpatāya laddhavohāro. Gotamoti gottavasena. Na kevalañca bhagavāyeva pāṇātipātā paṭivirato, bhikkhusaṅghopi paṭivirato, desanā pana ādito paṭṭhāya evaṃ āgatā, atthaṃ pana dīpentena bhikkhusaṅghavasenāpi dīpetuṃ vaṭṭati.

“沙玛内”者，世尊为断绝恶业，断绝罪过而得此名。“果德玛”者，以其族姓而称。世尊不仅自己斩断杀生罪业，且比库僧团亦斩断此业。然说法初发起时，乃至现在，其意已明，且应由具足佛法智见的比库僧团来彰显这种意味。

Nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. Ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ viheṭhanabhāvato satthanti veditabbaṃ. Yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhaṃ vā vāsiṃ pipphalikaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. Tasmā nihitadaṇḍo nihitasattho tveva saṅkhyaṃ gacchati.

“置杖者”与“置教者”，谓为防止他害而持有或依靠杖或教戒。因杖为一种工具且余杖俱为众生排斥之物，故名“置杖”“置教”。若比库拿持刀杖、鞭棒或胡椒作为行脚行持物，则非为他害用途。故“置杖”“置教”指数目之义。

Lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. Dayāpannoti dayaṃ mettacittataṃ āpanno. Sabbapāṇabhūtahitānukampīti; sabbe pāṇabhūte hitena anukampako. Tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. Viharatīti iriyati yapeti yāpeti pāleti . Iti vā hi, bhikkhaveti evaṃ vā bhikkhave. Vā saddo upari ‘‘adinnādānaṃ pahāyā’’tiādīni apekkhitvā vikappattho vutto, evaṃ sabbattha purimaṃ vā pacchimaṃ vā apekkhitvā vikappabhāvo veditabbo.

“羞耻”者，以恶习之恶臭为标志而具此心。 “慈悲”者，有慈爱之心，怀友爱之意。所谓“遍利一切众生慈悲”者，是以慈爱滋生，有益于一切众生之意。 “住”者，有行、奉行之意。这里亦可理解为“比库”，此为听闻后的解释。又或凭言辞上“放弃不取”为依凭，依次推演变化，应分别前后识别观察。

Ayaṃ panettha saṅkhepo – bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno evaṃ vadeyya – ‘‘samaṇo gotamo pāṇaṃ na hanati, na ghāteti, na tattha samanuñño hoti, virato imasmā dussīlyā; aho, vata re buddhaguṇā mahantā’’ti, iti mahantaṃ ussāhaṃ katvā vaṇṇaṃ vattukāmopi appamattakaṃ oramattakaṃ ācārasīlamattakameva vakkhati. Upari asādhāraṇabhāvaṃ nissāya vaṇṇaṃ vattuṃ na sakkhissati. Na kevalañca puthujjanova sotāpannasakadāgāmianāgāmiarahantopi paccekabuddhāpi na sakkontiyeva; tathāgatoyeva pana sakkoti, taṃ vo upari vakkhāmīti, ayamettha sādhippāyā atthavaṇṇanā. Ito paraṃ pana apubbapadameva vaṇṇayissāma.

这里略说，善男们，外人若以此文字称说，如来是“沙玛内果德玛不杀生、不杀害、不互著色、不染污此恶业，啊，佛陀品质伟大”，立大忱心，欲述说其品德，仅谈行为品行稍有谈及，不能凭超常神通而言其相貌。不仅外人，即使初果弟子、二果、三果、阿拉汉、辟支佛亦不能如是称，唯有如来可称。此为释义途径，此后当从初品开始详细分述。

Adinnādānaṃ pahāyāti ettha adinnassa ādānaṃ adinnādānaṃ, parasaṃharaṇaṃ, theyyaṃ, corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ parapariggahite parapariggahitasaññino, tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ, paṇīte mahāsāvajjaṃ, kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ . Taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ.

所谓“放弃不取”，是指放弃占有他物、不经许可取用、掠夺、偷盗。此中“不取”指非法占据，即未经主权者许可，私自取得，既无杖护、又非法。于此非法占有，持有该物者心生偷盗意，称为“不取”。偷盗有轻重分级，轻者为私自占有，重者为公开偷盗，何以重者戒严？因为财物纯净度不同，纯净者更为严重。盗物品级多，有品级之别，所以于不同等级有相应轻重持戒。

Tassa pañca sambhārā honti – parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā – sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattā, ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ vutto.

持此偷盗的心与行为有五种积累──非法占有、心识非法占有、偷盗意念、行为出发、夺取实质。盗窃有六种运用──合用、藏用、隐用、筹划用与坏用。从这些行为流转发展，即论此偷窃行为之差别涵盖。详细者，当依大般教法广泛释明。

Dinnameva ādiyatīti dinnādāyī. Cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. Thenetīti theno. Na thenena athenena. Athenattāyeva sucibhūtena. Attanāti attabhāvena. Athenaṃ sucibhūtaṃ attānaṃ katvā viharatīti vuttaṃ hoti. Sesaṃ paṭhamasikkhāpade vuttanayeneva yojetabbaṃ. Yathā ca idha, evaṃ sabbattha.

“被夺取”者，谓夺者。心亦复如是，谓有夺欲心者为“夺欲心”。“Theneti”者，是“theno”。非“thenena”，非“athena”。“athenattāyeva”者，乃由纯净之所有。“Attānāti”者，谓以自性、自相。谓以清净自性制造自己而住，此为所说。此义应与第一戒中所述用语相应。譬如此处，亦于一切住处亦复如是。

Abrahmacariyanti aseṭṭhacariyaṃ. Brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. Ārācārīti abrahmacariyato dūracārī. Methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhyaṃ gatā asaddhammā. Gāmadhammāti gāmavāsīnaṃ dhammā.

“不持净行”者，谓不行最善净行。“持净行”者，谓行婆罗门最善行为，称为“净行者”。“行所”谓不持净行者即远离净行者。“Methunāti”者，谓以爱欲缠绕沉溺，为彼所執。谓由于爱欲缠绕，则与“配偶”一词同，为宾语依顺所对应，谓“配偶”归于其数量，谓非法律事。“乡法”者，谓乡村居民之法。

§9

9.Musāvādaṃ pahāyāti ettha musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyapayogo, vā visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo.

“摒除妄语”者，此中妄语谓恶语、恶话之无所顾忌，言语及行为之连结，或以恶语统摄其身口行为之继发意。妄语即由此恶之言语连结行为产生。

Aparo nayo, ‘musā’ti abhūtaṃ atacchaṃ vatthu. ‘Vādo’ti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo.

另一说明，“妄语”谓虚假、不实之事。“话论”者，谓实相之发露。然就特征而言，为不实之事，故欲显现不实之语而萌生之意谓为妄语。凡言真理者，其不足者是轻罪，不善行；大罪则为严重恶业。

Api ca gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo, pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena – ‘‘ajja gāme telaṃ nadī maññe sandatī’’ti pūraṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo.

又如贩夫俗子为求己有所有之小偷意而无以为由之轻罪，若为作伪证成狱谓为大罪。出家人仅少得油脂或肥皂，却因笑乐使人误会——“今在村中油脂甚多”——以编造补充故事者造作轻罪。然目见实事之证据与辩论，乃为大罪之因。

Tassa cattāro sambhārā honti – atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo sāhatthikova. So kāyena vā kāyapaṭibaddhena vā vācāya vā paravisaṃvādanakiriyākaraṇena daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyasamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati.

其有四种聚合：一为不实事相；一为妄语心；一为剧烈努力；一为知晓他人其义者。此四乃由行为之连结而有义。仅有一连结时，则为形身或言语之他害行为。若他人因该行为知其实相，则此连结之意即成为此妄语恶业之因。

Yasmā pana yathā kāyakāyapaṭibaddhavācāhi paraṃ visaṃvādeti, tathā ‘‘idamassa bhaṇāhī’’ti āṇāpentopi paṇṇaṃ likhitvā purato nissajjantopi, ‘‘ayamattho evaṃ daṭṭhabbo’’ti kuḍḍādīsu likhitvā ṭhapentopi. Tasmā ettha āṇattikanissaggiyathāvarāpi payogā yujjanti, aṭṭhakathāsu pana anāgatattā vīmaṃsitvā gahetabbā.

因为当身体因身体所缚的言语而至于极端恶意时，即使执笔写下“这是说法”，放在前面又舍弃，又在字迹上写明“此义当如此观”，即使用粗陋符号标记安置时，也应如是观察。故此，此处虽然是用符号舍弃，但仍须加以运用；在注疏中应思虑未发生之事再予采纳。

Saccaṃ vadatīti saccavādī. Saccena saccaṃ sandahati ghaṭetīti saccasandho. Na antarantarā musā vadatīti attho. Yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati; tasmā so na saccasandho. Ayaṃ pana na tādiso, jīvitahetupi musā avatvā saccena saccaṃ sandahati yevāti saccasandho.

“诚言”者，即诚实之言者。以真实为因而成就真实谓之诚实相持。此不意指永无虚谎，因为人时有说谎，时有说真，其谎言不灭真实之真实，故彼非诚实相持者。然而此处非此类人，乃是为生活因缘未欺虚妄，真实以真实相持，故称诚实相持。

Thetoti thiro thirakathoti attho. Eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇu viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na thirakatho hoti, eko pāsāṇalekhā viya, indakhīlo viya ca thirakatho hoti, asinā sīsaṃ chindantepi dve kathā na katheti, ayaṃ vuccati theto.

“坚定者”谓稳固稳定也。譬如有一人如黄连之苦，亦如半枯谷堆，不如皿中置陶器与蜂巢也不稳固，如石刻痕、如铁链者则坚定，即使用铁斧砍断头颅也不发两言，此谓坚定。

Paccayikoti pattiyāyitabbako, saddhāyitabbakoti attho. Ekacco hi puggalo na paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte ‘‘mā tassa vacanaṃ saddahathā’’ti vattabbataṃ āpajjati. Eko paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte ‘‘yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva ida’’nti vattabbataṃ āpajjati, ayaṃ vuccati paccayiko. Avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho.

“有条件者”即该事应受缘由，有信受者也。有些人非有条件者，在被问“此为何语，是虚语否”时，回答“勿信其语”而致不信。有一人是条件者，于同问答中答“若此语有因，是作为量尺，现当审察无其他，亦如是”等，此谓有条件者。谓不与众生争辩，谓诚实相持不欺世间之言。

Pisuṇaṃvācaṃ pahāyātiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ, parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā.

犹如舍弃邪恶之语等言辞者，言语中所说者，因此使其心中生起对己亲爱之感，对他则为空无之感，此语谓之恶语。

Yāya pana attānampi parampi pharusaṃ karoti, yā vācā sayampi pharusā, neva kaṇṇasukhā na hadayaṅgamā, ayaṃ pharusā vācā.

但有一类语既使对自己亦粗暴无礼，此语即为粗恶言，不令耳根欢喜，亦不令心生安乐，此即为粗恶语。

Yena samphaṃ palapati niratthakaṃ, so samphappalāpo.

言语杂乱无章且无意义者，是杂秽语。

Tesaṃ mūlabhūtā cetanāpi pisuṇavācādināmeva labhati, sā eva ca idhādhippetāti.

其根本的心意正因如恨恶语等名而生，此即所谓此处所指。

Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇavācā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā.

其中，心意混浊者，是因为分裂他人，或凭自己亲爱意愿，借由身语发起意向，这便是恨恶语。能制造分裂者，其过恶为轻微罪业；能促使和合者，则其善德大且接近戒律。

Tassā cattāro sambhārā – bhinditabbo paro, ‘‘iti ime nānā bhavissanti, vinā bhavissantī’’ti bhedapurekkhāratā vā, ‘‘iti ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti. Imesaṃ bhedāyāti, yesaṃ itoti vuttānaṃ santike sutaṃ tesaṃ bhedāya.

此心意具有四种成分：所应破坏的他者，即念彼终将有别而不同；离别的期待，即我将为亲爱可信；努力追求此果报的欲念；此即谓此等分别的依止。所谓分别，即所见已声明存在之异。

Bhinnānaṃ vā sandhātāti dvinnaṃ mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā ‘‘tumhākaṃ īdise kule jātānaṃ evaṃ bahussutānaṃ idaṃ na yutta’’ntiādīni vatvā sandhānaṃ kattā anukattā. Anuppadātāti sandhānānuppadātā. Dve jane samagge disvā – ‘‘tumhākaṃ evarūpe kule jātānaṃ evarūpehi guṇehi samannāgatānaṃ anucchavikameta’’ntiādīni vatvā daḷhīkammaṃ kattāti attho. Samaggo ārāmo assāti samaggārāmo. Yattha samaggā natthi, tattha vasitumpi na icchatīti attho. Samaggarāmotipi pāḷi, ayamevettha attho. Samaggaratoti samaggesu rato, te pahāya aññattha gantumpi na icchatīti attho. Samagge disvāpi sutvāpi nandatīti samagganandī,samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti , taṃ sāmaggiguṇaparidīpikameva vācaṃ bhāsati, na itaranti.

“分别他方”意指两人昔为友好支助者，因某缘由分开后，分别递至一方，谓尔族中世出多闻今非宜如此等语，致促使他方另做和合与共处。因无此促和者，彼此不愿同处。和合之所即庄严之处。若无和合，则不乐居此。此中“和合”不仅指同处，并合于彼此，舍他而不欲往他处。见合且闻合而生喜者，谓“和合乐”或发合言。其言仅显现和合之德，无出此意外。

Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusāvācā. Tassā āvibhāvatthamidaṃ vatthu – eko kira dārako mātuvacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetumasakkontī – ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tatheva araññe mahiṃsī uṭṭhāsi. Dārako ‘‘yaṃ mama mātā mukhena kathesi, taṃ mā hotu, yaṃ cittena cintesi taṃ hotū’’ti, saccakiriyamakāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya na pharusā vācā hoti. Mātāpitaro hi kadāci puttake evaṃ vadanti – ‘‘corā vo khaṇḍākhaṇḍaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti – ‘‘kiṃ ime ahirīkā anottappino caranti, niddhamatha ne’’ti, atha ca nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusā vācā na hoti, evaṃ vacanasaṇhatāya apharusā vācā na hoti. Na hi mārāpetukāmassa – ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusā vācā hoti, cittapharusatāya panesā pharusā vācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā – akkositabbo paro, kupitacittaṃ, akkosanāti.

他人因切断亲情而起身语身体遮蔽行为者，正为纯暴烈心意所发之暴烈语。此有一事迹：一少年未曾承母言而涉入旷野，母欲止之言曰“猛虎必随你”，责之。少年在野如实言“愿母口中所语皆成其所思”，猛虎随即出现似囚缚。如此，断亲言行亦是由心坚固，不生暴语。父母有时对子女言“盗贼将你切割”，亦不欲莲花落身。师长与戒护有时谆谆告诫“此等无耻无怖行者速离”，又愿他们得来入学成就。亦如心坚固则无暴语，言语坚固亦无暴语。欲诱人作恶如“请卧享此乐”，非言语坚固所为，乃心暴烈所致。此等言语所生悲忿中，过恶轻微罪业，善德广大且近戒律。其有三成分，即应谴责者、忿怒心、责备。

Nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho. ‘‘Nelaṅgo setapacchādo’’ti, (udā. 65) ettha vuttanelaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati, appaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī pure saṃvaḍḍhanārī viya sukumārātipi porī. Purassa esātipi porī. Nagaravāsīnaṃ kathāti attho. Nagaravāsino hi yuttakathā honti. Pitimattaṃ pitāti vadanti, bhātimattaṃ bhātāti vadanti, mātimattaṃ mātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Kantabhāveneva bahuno janassa manāpā cittavuḍḍhikarāti bahujanamanāpā.

『怨恨』者，谓燃烧之火。所谓『怨火』，即如荆棘燃烧。『不怒』者，其意为无怒。经云『怨火如白云盖』，此处说的怨恨，如同所述。『耳乐』者，谓因悦耳音声而生的愉悦感。其犹如针刺慧眼，不生痛苦之耳痛。意谓因甘美意趣遍满全身，虽无发怒，而生爱心，则为爱者。此爱流入心胸，心安受不厌，谓之心入胸义。因充满具足品性，犹如牡蛎先存在，牡蛎滋养温柔娇媚之意。更有此于先，犹如牡蛎所趋。所谓城市居民之语，亦是此意。住城者，善于合乎语义之论说。以父亲量称为父、以兄弟量称为兄、以母亲量称为母。此类言语为众多人民之所喜爱，名为多人民所慕。由其爱慕之生，众人内心喜悦日增也。

Anatthaviññāpikā kāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo, tassa dve sambhārā – bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpī kathā kathanañca.

不良显扬者，指身与语二分别离妄造，生起不善心意的杂秽言语。此种言语，不精进于佛法，品行低劣。修习不足者为无大戒，不善修习者则为大恶戒。其有二种藏，即涉于印度内战、掳掠妇女之无益言说及此类之无益谈论。

Kālena vadatīti kālavādī vattabbayuttakālaṃ sallakkhetvā vadatīti attho. Bhūtaṃ tathaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. Diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. Navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī.

谓『按时对说』者，即时间主义者。此人说话须合乎时宜，标示应时相应则言说之意。『依事实而说』者，即实相主义者，所说真相即为实性之义。『以所见之法彼岸为归护而说』者，即意理主义者，论说以真理教法为归属。『依据新天上法而说』者，即法教主义者，以上品法为依归而论。『立依戒律而说』者，即戒律主义者，尊守戒制而为说教。

Nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī. Hadaye nidhātabbayuttakaṃ vācaṃ bhāsitāti attho. Kālenāti evarūpiṃ bhāsamānopi ca – ‘‘ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī’’ti na akālena bhāsati, yuttakālaṃ pana apekkhitvāva bhāsatīti attho. Sāpadesanti saupamaṃ, sakāraṇanti attho. Pariyantavatinti paricchedaṃ dassetvā yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. Atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ bhāsati. Yaṃ vā so atthavādī atthaṃ vadati, tena atthena sahitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti.

『根本』者，谓奠定基础之处。『根本』又通为依止、依托之义。谓此言辞根本扎实，经喻示分割，使片段明确，犹如划界。谓『时』者，即该言辞虽发出，然未越时机，恰合正当时机而发之义。『相似』者，即同类、类似之义。『部分』者，谓将整体分割，依类别细分。如说者，即以有意义言语宣说，语无偏离其义，不夹杂别义，故称示完整义理之言辞。

§10

10.Bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva, yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho.

『根村、地上群村之起始』，即种籽种地，也即五种种籽起始村落。所谓种植、根本、果实、本质等种子者，皆指其五类种籽；其中某些为蓝刺树及其类似植物之根村群村。其特性在于防止砍伐、破裂、腐烂等破坏，且不扰乱其域之义。

Ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni, tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ anto aruṇena. Tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti. Taṃ sandhāya vuttaṃ ‘‘ekabhattiko’’ti.

所谓『一餐』，即日食之饭。谓碗中饭、晚饭各为两餐。于此二者中，碗中饭居中切分，晚饭则上切分，用红色边缘为标识。故居中部分切断食用者，亦如同只一餐。由此故，被称为『一餐』。

Rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. Atikkante majjhanhike yāva sūriyatthaṅgamanā bhojanaṃ vikālabhojanaṃ nāma. Tato viratattā virato vikālabhojanā. Kadā virato? Anomānadītīre pabbajitadivasato paṭṭhāya.

夜间食称为夜食，继而止食即为止夜食。超过中午至太阳落山前的食，称为不适当时食。故由不食转为不食者，即为不适当时食。何时为止食？即在阿诺玛河岸出家日始止食。

Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca antamaso mayūranaccādivasenapi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnañca vaṭṭanti.

教法中违背正理的，称为虚伪的舞蹈表演。舞蹈表演乃由自我打拍子等方式伴出，或唱歌、演奏，甚至夜晚模仿孔雀舞等进行的舞蹈，是属于虚伪表演的显现。舞蹈表演，既不自我调制，也不能促使他人调制，亦非比库或比库尼所应从事之事。

Mālādīsu mālāti yaṃ kiñci pupphaṃ. Gandhanti yaṃ kiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhanto dhāreti nāma, ūnaṭṭhānaṃ pūrento maṇḍeti nāma, gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho.

用以装饰的花环等称为花环。散发香气者即由香料产生。涂抹则为染色施香。其间，撒落花瓣称为「撒」，半挂之物称为「垂」，用香料和染料装饰者称为「饰」。所称「处」即指作用之处。因恶意贪图此类装饰品，圣众才禁止佩戴花环等，故此谓为止戒。

Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayananti akappiyapaccattharaṇaṃ. Tato viratoti attho.

高卧具称过度大小的床榻。大卧具则是指不合规矩的外床。故言「止戒」是此意。

Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo, lohamāsako, jatumāsako, dārumāsakoti ye vohāraṃ gacchanti. Tassa ubhayassāpi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho.

金色所制称为金器。银器则指铜币、铁币、金属币、木制币等俗称。其双手都应遵守止戒，不得持取、命令取用或藏匿。此为「禁取二端」之义。

Āmakadhaññapaṭiggahaṇāti, sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. Āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ.

「农作物的接受」即指谷米、豆粟、小米、薯类、葫芦类等七种类农作物的接纳。不仅仅是接受这些，还包括其他农作物，比库均不可接受。至于农肉的接受，这里除牛肉之外，禁止比库接受肉食，不是指禁止接受肉食整体。

Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma, tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva.

“妇女之取”者，此处『妇女』者，谓归属于男性者，别有他妇女者，是故其取及相处乃为不合宜之事。

Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati. ‘‘Kappiyakārakaṃ dammi, ārāmikaṃ dammī’’ti evaṃ vutte pana vaṭṭati.

“仆婢之取”者，此处如同‘仆婢’二字，自无所谓取也。虽言‘我受此为合宜，我为此园林为合宜’，然说时则为合宜。

Ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayampi ruhati, taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva.

在塬野地界终结诸事之现象中，依律应分别合宜与不合宜。所谓‘地’者，日出之处；所谓‘处’者，日没之处；若日出日没俱存，则曰‘地’。对此，非开阔地为‘处’。以地之边界比起河流沙石等，亦属聚合整体。

Dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ pahitaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. Pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ. Tasmā dūteyyapahiṇagamanānaṃ anuyogāti. Evamettha attho veditabbo.

“派遣者”谓行使派遣之事，承人所有物品或教法，往返其处。归返称为“归舍”，自宅至宅之小往返。随行称为两端行事，故称为派遣与归舍来往，理应如此理解。

Kayavikkayāti kayā ca vikkayā ca. Tulākūṭādīsu kūṭanti vañcanaṃ. Tattha tulākūṭaṃ nāma rūpakūṭaṃ aṅgakūṭaṃ, gahaṇakūṭaṃ, paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā samarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge.

“计量器械”者，谓身体及测量之器械。在秤杖等器上，秤为称量工具。秤有四种：形式秤、肢秤、手抓秤、遮蔽秤。形式秤谓两秤相合持以测量，大者为主，小者付予。肢秤谓持者以手背承秤，前手付予。抓秤谓持者从根部抓绳，顶端付予。遮蔽秤谓秤被罩盖，持者置于后，付予于前。

Kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇe karoti, tato janapadaṃ gantvā kiñcideva aḍḍhaṃ kulaṃ pavisitvā – ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi – ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte, ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbā pātiyo datvā gacchati.

铜器称为金制器物，铜器之称谓为铜秤。如何？作一金制器后，将二至三铁制器涂成金色，往入乡邑，入半家族，询问‘黄金分割如何？’依前端询问者，愿以更合适者相与赠舍。答曰‘此等黄金性质应如何知？’作具通察之秤器，于石上测量，付出所有秤器后离去。

Mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhāchiddena mānena – ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti, dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti.

名为山顶的，有如同心脏破裂、发梢断裂、树枝折断三种不同情况。其中心脏破裂是在脉络膜破裂时得到。用手握持这些东西，以下面对切断者说：「间隙已被浸湿」，于是将众多拾来之物，投放到内部食物里，收集后将断裂部分合拢，迅速充满后交付。

Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti.

发梢断裂是在秸秆和稻穗毁坏时得到。用手握持这些东西，将断裂发梢拂拭干净后收集，迅速充满发梢后剪断交付。

Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti.

树枝折断是在田地和物品毁坏时得到。因未取到抹布，便舍弃田地，却又制作大块树枝，将其用作钢钉。

Ukkoṭanādīsu ukkoṭananti assāmike sāmike kātuṃ lañjaggahaṇaṃ. Vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati , tameko dhutto – ‘‘kiṃ bho, migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe, migapotako eka’’nti ca vutte ekaṃ kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto – ‘‘na me bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi – dve kahāpaṇe dehīti. So āha – ‘‘nanu te bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti? ‘‘Āma, dinno’’ti. ‘‘Idaṃ migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo, ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī’’ti. So ‘‘kāraṇaṃ vadatī’’ti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti. Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā patirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo, etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ. Tasmā – ukkoṭanasāciyogo, vañcanasāciyogo, nikatisāciyogoti, evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ.

在启发等方面，“启发”者即是帮助，一时一事之间互作牵引和凿打。欺骗者则以各种手段欺骗人。这里有一例——据说有一猎人带着麋鹿和鹿套来到，有人挑衅说「什么，兽击呀？什么鹿套？」说话者回复：「鹿有两个套，鹿套只有一个。」说罢便给了一个套，拿着鹿套出门返回，说：「我无意于鹿套，野鹿才是我所有。」由此，鹿被分为两个套。他又说：「难道第一套不是我给你的吗？」说「是，给了。」于是他回答说：「这即是鹿套，那个也是套，而此人被骗鹿套成两套。」他出言狡辩，拿着鹿套将鹿交付。近与远，凭借瑜伽力或魔法称为近引远引，宝玉仿金非金仿真黄金欺骗之术。合成称为曲合，正是启发等一类之名。因此，有启发合、欺骗合和灭除合等，在此之意应当辨明。有人称见他人表象而见他人变更为合。但那种合乃是用欺骗所成。

Chedanādīsu chedananti hatthacchedanādi. Vadhoti māraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso, gumbaviparāmosoti duvidho. Yaṃ himapātasamaye himena paṭicchannā hutvā maggappaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasikakiriyā. Gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍānaṃ gahaṇaṃ. Evametasmā chedana…pe… sahasākārā paṭivirato samaṇo gotamoti. Iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṃ vadamāno vadeyyāti.

在割断等事中，“割断”即用手砍断。“杀害”即为死亡。“束缚”是用树枝绑缚。“抵抗”分为冰雪抵抗和坑洞抵抗二种。被冰雪覆盖而死于道路上的人称为冰雪抵抗。被坑洞等遮盖而死者称为坑洞抵抗。缺少者是指村落市镇等地的缺失部分。“十人之力”是指强力作为。进入家中置于人类躯体，用意藏匿所需之物。如此，割断……十人之力所禁，沙门果德玛即是。佛告比库们，外行人学说如是世尊容许其言。

Ettāvatā cūḷasīlaṃ niṭṭhitaṃ hoti. · 至此，小戒即告完毕。

Majjhimasīlavaṇṇanā中戒注释

§11

11. Idāni majjhimasīlaṃ vitthārento ‘‘yathā vā paneke bhonto’’tiādimāha. Tatrāyaṃ anuttānapadavaṇṇanā. Saddhādeyyānīti kammañca phalañca idhalokañca paralokañca saddahitvā dinnāni. ‘Ayaṃ me ñātī’ti vā, ‘mitto’ti vā, idaṃ paṭikarissati, idaṃ vā tena katapubbanti vā, evaṃ na dinnānīti attho. Evaṃ dinnāni hi na saddhādeyyāni nāma honti . Bhojanānīti desanāsīsamattametaṃ, atthato pana saddhādeyyāni bhojanāni bhuñjitvā cīvarāni pārupitvā senāsanāni sevamānā gilānabhesajjaṃ paribhuñjamānāti sabbametaṃ vuttameva hoti.

现在详细述说中道持戒说曰「就如同多数尊者」。此处是最上位戒律之说明。所谓信戒，即信乐于给予业果报此世与彼世。所谓「这是我的亲戚」或「朋友」，必将偿还此物或为彼者先所作，故非赠与。由此得知，所赠非谓信戒物。饮食，乃至说法为教导之度量，也属信戒饮食。其实质则是凭借信戒之饮食，食用衣服、起居处，侍奉医药济病等，这皆属所说信戒饮食。

Seyyathidanti nipāto. Tassattho katamo so bījagāmabhūtagāmo, yassa samārambhaṃ anuyuttā viharantīti. Tato taṃ dassento mūlabījantiādimāha. Tattha mūlabījaṃ nāma haliddi, siṅgiveraṃ, vacā, vacattaṃ, ativisā, kaṭukarohiṇī, usīraṃ, bhaddamuttakanti evamādi. Khandhabījaṃ nāma assattho, nigrodho, pilakkho, udumbaro, kacchako, kapitthanoti evamādi. Phaḷubījaṃ nāma ucchu, naḷo, veḷūti evamādi. Aggabījaṃ nāma ajjakaṃ, phaṇijjakaṃ, hiriveranti evamādi. Bījabījaṃ nāma pubbaṇṇaṃ aparaṇṇanti evamādi. Sabbañhetaṃ rukkhato viyojitaṃ viruhanasamatthameva ‘‘bījagāmo’’ti vuccati. Rukkhato pana aviyojitaṃ asukkhaṃ ‘‘bhūtagāmo’’ti vuccati. Tattha bhūtagāmasamārambho pācittiyavatthu, bījagāmasamārambho dukkaṭavatthūti veditabbo.

如是说种子相。所谓种子相，是指哪一种起始而生的根本所有？即依趋缘而住的诸起始。于是说示其根本种子等，说法如下。其中文本所称根本种子者，即为姜黄、单角犀牛、语言、话语、极毒、苦荬菜、白茅香等。分别为坎多色、荆棘、吊兰、葛藤、秾果等。种种则为大树之根基为谱系种子，诸如马、无花果、刺果树、榕树、槟榔树等。果实种子则指盐、芦荟、丝瓜等。火种子则谓鸦葫芦、蜜蜂、朱鹍等。种子种子，谓早晚昼夜等一切。凡树已脱离枝叶、且不再生长者，名为“种子相”，而树木尚未脱叶且无养护则名为“所有相”[意指仍在本体存续]。此中所有相之起始者当知是戒律罪品，[而]种子相之起始则是恶事品，应分别之。

§12

12.Sannidhikāraparibhoganti sannidhikatassa paribhogaṃ. Tattha duvidhā kathā, vinayavasena ca sallekhavasena ca. Vinayavasena tāva yaṃ kiñci annaṃ ajja paṭiggahitaṃ aparajju sannidhikārakaṃ hoti, tassa paribhoge pācittiyaṃ . Attanā laddhaṃ pana sāmaṇerānaṃ datvā, tehi laddhaṃ ṭhapāpetvā dutiyadivase bhuñjituṃ vaṭṭati, sallekho pana na hoti.

第十二条“接触及享用”，谓接触之享用。此有两义，一指律仪，二指庄严。依律仪言，凡今天取用之饮食，为不带用器皿、无被束缚之接触，是为接触享用，如此者其享用违法应罪。若自行得来而施与沙玛内拉，沙玛内拉以此受得置放，翌日得以食用，然庄严则不成立。

Pānasannidhimhipi eseva nayo. Tattha pānaṃ nāma ambapānādīni aṭṭha pānāni, yāni ca tesaṃ anulomāni. Tesaṃ vinicchayo samantapāsādikāyaṃ vutto.

饮食接触亦如是。饮食即指八种饮水，如水果汁等，及其中之流类。此类细目均在《波萨底经》所述之《波萨底如来及佛教法海》全书中谓之详细种种。

Vatthasannidhimhi anadhiṭṭhitaṃ avikappitaṃ sannidhi ca hoti, sallekhañca kopeti, ayaṃ pariyāyakathā. Nippariyāyato 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 paccāsāya anuññātakālaṃ ṭhapetuṃ vaṭṭati. Sūcisuttacīvarakārakānaṃ alābhena tato parampi vinayakammaṃ katvā ṭhapetuṃ vaṭṭati. ‘‘Imasmiṃ jiṇṇe puna īdisaṃ kuto labhissāmī’’ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti.

布帛接触则指未打理、未转变过之接触，且庄严怒责。此属附属（补充）议论。若无附属之分，则应以三衣满足为宜，所得四衣应施予他人。若某人不能施予，欲施之者为方便目的或起教化意而持去，临至时必施予，不应不施。若衣少时还应受持，以保证其持戒之时限。以缝衣针制衣者所得衣物，继之亦应行戒律事。如作“此皮破旧何由得此”等语，则不可行施予事，仍保持接触而有责难。

Yānasannidhimhi yānaṃ nāma vayhaṃ, ratho, sakaṭaṃ, sandamānikā, sivikā, pāṭaṅkīti; netaṃ pabbajitassa yānaṃ. Upāhanā pana pabbajitassa yānaṃyeva. Ekabhikkhussa hi eko araññatthāya, eko dhotapādakatthāyāti, ukkaṃsato dve upāhanasaṅghāṭā vaṭṭanti. Tatiyaṃ labhitvā aññassa dātabbo. ‘‘Imasmiṃ jiṇṇe aññaṃ kuto labhissāmī’’ti hi ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti.

车辆接触中，所谓车辆有：马车、马车轮、车轴、辎重车、士军用车、装载车等，乃为出家人之车辆。炊具亦为出家车辆之一物。比库一人有适用于野外劈柴者适用一斧，亦有用以清除脚病之莲花草鞋两只，以此包括炊具器皿。第三者所获，须施予他人，“此皮破旧，何由得他皮”之语不可妄自受持，仍保持接触且有责难。

Sayanasannidhimhi sayananti mañco. Ekassa bhikkhuno eko gabbhe, eko divāṭhāneti ukkaṃsato dve mañcā vaṭṭanti. Tato uttari labhitvā aññassa bhikkhuno vā gaṇassa vā dātabbo; adātuṃ na vaṭṭati. Sannidhi ca hoti, sallekhañca kopeti.

床具接触中，所谓床具为床榻。比库一人有一铺床榻，有一昼夜用床榻两者。以后得床榻应施予他比库或众，不能自留。仍保持接触且有责难。

Gandhasannidhimhi bhikkhuno kaṇḍukacchuchavidosādiābādhe sati gandhā vaṭṭanti. Te gandhe āharāpetvā tasmiṃ roge vūpasante aññesaṃ vā ābādhikānaṃ dātabbā, dvāre pañcaṅguligharadhūpanādīsu vā upanetabbā. ‘‘Puna roge sati bhavissantī’’ti pana ṭhapetuṃ na vaṭṭati, sannidhi ca hoti, sallekhañca kopeti.

比库居处于诸香气浓厚之所时，若患有疮痂、疥癣等疾病，则诸香气环绕不散。这些香气若引入病体，则能使其安宁，亦可施与他人疾病之治疗，还可佩带于门口，如用指宽薰香等。然而若疾病尚存，则不可用以覆盖，且香气虽在邻近，却会令人烦躁不安。

Āmisanti vuttāvasesaṃ daṭṭhabbaṃ. Seyyathidaṃ, idhekacco bhikkhu – ‘‘tathārūpe kāle upakārāya bhavissatī’’ti tilataṇḍulamuggamāsanāḷikeraloṇamacchamaṃsavallūrasappitelaguḷabhājanādīni āharāpetvā ṭhapeti. So vassakāle kālasseva sāmaṇerehi yāguṃ pacāpetvā paribhuñjitvā ‘‘sāmaṇera, udakakaddame dukkhaṃ gāmaṃ pavisituṃ, gaccha asukaṃ kulaṃ gantvā mayhaṃ vihāre nisinnabhāvaṃ ārocehi; asukakulato dadhiādīni āharā’’ti peseti. Bhikkhūhi – ‘‘kiṃ, bhante, gāmaṃ pavisissathā’’ti vuttepi, ‘‘duppaveso, āvuso, idāni gāmo’’ti vadati. Te – ‘‘hotu, bhante, acchatha tumhe, mayaṃ bhikkhaṃ pariyesitvā āharissāmā’’ti gacchanti. Atha sāmaṇeropi dadhiādīni āharitvā bhattañca byañjanañca sampādetvā upaneti, taṃ bhuñjantasseva upaṭṭhākā bhattaṃ pahiṇanti, tatopi manāpaṃ manāpaṃ bhuñjati. Atha bhikkhū piṇḍapātaṃ gahetvā āgacchanti, tatopi manāpaṃ manāpaṃ gīvāyāmakaṃ bhuñjatiyeva. Evaṃ catumāsampi vītināmeti. Ayaṃ vuccati – ‘‘bhikkhu muṇḍakuṭumbikajīvikaṃ jīvati, na samaṇajīvika’’nti. Evarūpo āmisasannidhi nāma hoti.

衣法事宜当细致观察，例如某比库说：“在适当时节此能助益。”于是他收集诸如谷壳、竹筒、椰壳、鱼皮、肉末、藤蔓、乳球、药膳等，置备使用。雨季时节，他与沙玛内拉们烹饪祭供，并周旋奉事。对沙玛内拉说：“你去村庄的水罐处，有苦恼，去拜访病人之家，向我传达消息；他们若不适，我召唤乳制品等以供养。”比库们问：“尊者，将进入村庄吗？”他说：“难以入村，村庄现有疫患。”他们说：“尊者，若您愿意，我们可去托请布施禀报。”乃共赴村中。沙玛内拉采购乳品及主食副食奉献，其随侍者同样奉献食物，他们皆欢喜食用。比库们则手持乞食钵回来，共享此喜悦如同宴会般。如此，四个月的雨季安然度过。故称：“比库甘受家属之生活，而非游方僧侣之生活。”谓此乃“衣食丰盛”的相近境界。

Bhikkhuno pana vasanaṭṭhāne ekā taṇḍulanāḷi, eko guḷapiṇḍo, catubhāgamattaṃ sappīti ettakaṃ nidhetuṃ vaṭṭati, akāle sampattacorānaṃ atthāya. Te hi ettakampi āmisapaṭisanthāraṃ alabhantā jīvitāpi voropeyyuṃ, tasmā sace ettakaṃ natthi, āharāpetvāpi ṭhapetuṃ vaṭṭati. Aphāsukakāle ca yadettha kappiyaṃ, taṃ attanāpi paribhuñjituṃ vaṭṭati. Kappiyakuṭiyaṃ pana bahuṃ ṭhapentassāpi sannidhi nāma natthi. Tathāgatassa pana taṇḍulanāḷiādīsu vā yaṃ kiñci caturatanamattaṃ vā pilotikakhaṇḍaṃ ‘‘idaṃ me ajja vā sve vā bhavissatī’’ti ṭhapitaṃ nāma natthi.

比库衣物收藏处，若有一穗谷壳、一团糖块，或自成四分之一的丝帕杖，累计如此多方可安置。此乃非常时期防止盗窃之计。即便未达到数量，亦可收藏待用。有时在不佳时日，他可自用此物。即使储藏众多于合法屋舍，亦不可称作“居所相近”。如佛般若者，其谷壳、糖果等财物，甚至四分之一的银块，一旦放置，均无我之“此物即为我所有”之观念。

§13

13. Visūkadassanesu naccaṃ nāma yaṃ kiñci naccaṃ, taṃ maggaṃ gacchantenāpi gīvaṃ pasāretvā daṭṭhuṃ na vaṭṭati. Vitthāravinicchayo panettha samantapāsādikāyaṃ vuttanayeneva veditabbo. Yathā cettha, evaṃ sabbesu sikkhāpadapaṭisaṃyuttesu suttapadesu. Ito parañhi ettakampi avatvā tattha tattha payojanamattameva vaṇṇayissāmāti.

第十三节观赏舞蹈者中所谓舞蹈者，无论何种舞蹈，即使身躯伸展亦不可观看。此处详解法义，恰如其他具戒律之文中广泛教授。此后节文亦会逐条展开说明，专注于功用阐述。

Pekkhanti naṭasamajjaṃ. Akkhānanti bhāratayujjhanādikaṃ. Yasmiṃ ṭhāne kathīyati, tattha gantumpi na vaṭṭati. Pāṇissaranti kaṃsatāḷaṃ, pāṇitāḷantipi vadanti. Vetāḷanti ghanatāḷaṃ, mantena matasarīruṭṭhāpanantipi eke. Kumbhathūṇanti caturassaambaṇakatāḷaṃ, kumbhasaddantipi eke. Sobhanakanti naṭānaṃ abbhokkiraṇaṃ, sobhanakaraṃ vā, paṭibhānacittanti vuttaṃ hoti. Caṇḍālanti ayoguḷakīḷā, caṇḍālānaṃ sāṇadhovanakīḷātipi vadanti. Vaṃsanti veḷuṃ ussāpetvā kīḷanaṃ.

观察者称其为舞者。称呼中有打击乐器之声如铙钹。若在某处议论舞蹈，则不宜前去。搓手称为鼓掌，亦有称呼手掌。夜叉则为敲击鼓面，有人说其中含义扶持身体动作。悬铃为四响链鼓，有些称为罐形敲击声。所谓光辉者，为舞者所奏配乐之高昂旋律，被攻说为心智迅速。居士称嬉戏为无规则之游戏，亦称此类为恶戏。有者则吹奏竹管，在空中制造旋律。

Dhovananti aṭṭhidhovanaṃ, ekaccesu kira janapadesu kālaṅkate ñātake na jhāpenti, nikhaṇitvā ṭhapenti. Atha nesaṃ pūtibhūtaṃ kāyaṃ ñatvā nīharitvā aṭṭhīni dhovitvā gandhehi makkhetvā ṭhapenti. Te nakkhattakāle ekasmiṃ ṭhāne aṭṭhīni ṭhapetvā ekasmiṃ ṭhāne surādīni ṭhapetvā rodantā paridevantā suraṃ pivanti. Vuttampi cetaṃ – ‘‘atthi, bhikkhave , dakkhiṇesu janapadesu aṭṭhidhovanaṃ nāma, tattha hoti annampi pānampi khajjampi bhojjampi leyyampi peyyampi naccampi gītampi vāditampi. Atthetaṃ, bhikkhave, dhovanaṃ, netaṃ natthīti vadāmī’’ti (a. ni. 10.107). Ekacce pana indajālena aṭṭhidhovanaṃ dhovanantipi vadanti.

洗濯者指八种洗涤法，据说某些民族不习惯跳入水中，采用喷洒以洗净方式。洗濯者知晓污秽之处，先将污物去除，洗骨头并以香气涂抹其上。星辰夜时，在某地安置骨骸，在他处放置美酒，哀哭者悲悼之时饮用。经说：“尊比库们，在南方民族之地，所谓洗濯者习俗乃是，彼处有食饮、煮食、酒、供物、床铺、酒醴、舞蹈及歌声乐器等。此乃洗濯场所，不是舞蹈之地。”（增支部 10.107）有些民族甚至以幻术称其为洗濯者。

Hatthiyuddhādīsu bhikkhuno neva hatthiādīhi saddhiṃ yujjhituṃ, na te yujjhāpetuṃ, na yujjhante daṭṭhuṃ vaṭṭati. Nibbuddhanti mallayuddhaṃ. Uyyodhikanti yattha sampahāro dissati. Balagganti balagaṇanaṭṭhānaṃ. Senābyūhanti senāniveso, sakaṭabyūhādivasena senāya nivesanaṃ. Anīkadassananti – ‘‘tayo hatthī pacchimaṃ hatthānīka’’ntiādinā (pāci. 324) nayena vuttassa anīkassa dassanaṃ.

在持杖械斗等外境情况下，比库不应与象等猛兽亲自搏斗，不得教唆他人参战，也不应亲眼观看争斗。搏斗如同杂耍一般，争斗处即为乱点。力量称为力量聚集之地。军阵称为军队驻扎，马车军阵等为军队之安置。所谓军阵外观，即谓“三象排成一列”等之意，出自《巴厘文法书》第324页之记载。

§14

14. Pamādo ettha tiṭṭhatīti pamādaṭṭhānaṃ. Jūtañca taṃ pamādaṭṭhānañcāti jūtappamādaṭṭhānaṃ. Ekekāya pantiyā aṭṭha aṭṭha padāni assāti aṭṭhapadaṃ dasapadepi eseva nayo. Ākāsanti aṭṭhapadadasapadesu viya ākāseyeva kīḷanaṃ. Parihārapathanti bhūmiyaṃ nānāpathamaṇḍalaṃ katvā tattha tattha pariharitabbaṃ, pathaṃ pariharantānaṃ kīḷanaṃ. Santikanti santikakīḷanaṃ. Ekajjhaṃ ṭhapitā sāriyo vā sakkharāyo vā acālentā nakheneva apanenti ca upanenti ca, sace tattha kāci calati, parājayo hoti, evarūpāya kīḷāyetaṃ adhivacanaṃ. Khalikanti jūtaphalake pāsakakīḷanaṃ. Ghaṭikā vuccati dīghadaṇḍakena rassadaṇḍakaṃ paharaṇakīḷanaṃ. Salākahatthanti lākhāya vā mañjiṭṭhikāya vā piṭṭhodakena vā salākahatthaṃ temetvā – ‘‘kiṃ hotū’’ti bhūmiyaṃ vā bhittiyaṃ vā taṃ paharitvā hatthiassādirūpadassanakīḷanaṃ. Akkhanti guḷakīḷā. Paṅgacīraṃ vuccati paṇṇanāḷikaṃ, taṃ dhamantā kīḷanti. Vaṅkakanti gāmadārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. Mokkhacikā vuccati samparivattanakīḷā, ākāse vā daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷāti vuttaṃ hoti. Ciṅgulikaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ. Pattāḷhakaṃ vuccati paṇṇanāḷikā. Tāya vālukādīni minantā kīḷanti. Rathakanti khuddakarathaṃ. Dhanukanti khuddakadhanumeva. Akkharikā vuccati ākāse vā piṭṭhiyaṃ vā akkharajānanakīḷā. Manesikā nāma manasā cintitajānanakīḷā. Yathāvajjaṃ nāma kāṇakuṇikhujjādīnaṃ yaṃ yaṃ vajjaṃ, taṃ taṃ payojetvā dassanakīḷā.

第十四，懈怠藏于此处。所谓懈怠藏者，是指懈怠之本源也。所谓‘接连玩耍’乃指此懈怠之所在地。每个行列分别有八八脚，总为八脚之行列，十脚亦复如是。如同在天空中一般进行嬉戏。所谓‘路障作业’，即是以多种道路障碍圈定各区域，并在各地巡逻构筑障碍，正是嬉戏。‘邻近’指出邻近范围之嬉戏。一根柱子或坚木竿等被竖起，倘若被指甲或利器驱逐、推动，即为“败北”，此类嬉戏被称为‘险阻’，即此类型嬉戏之称谓。‘石战’即是以石头投掷等阻碍嬉戏。‘罐击’乃以长棍或绳棍击打之戏。‘竹棒击’者，手持竹棒或薄木棒，以水壶击打，从而打击土壤或墙壁，模拟象类形象之嬉戏。‘蠕动’是滚动糖块之戏。‘泥袋’者，制作叶卷制成之袋投掷嬉戏。‘弯攻’乃乡村儿童玩耙叉等小农具之戏。‘旋转撑杆’者，以空中握持棍棒，头部置于地面，通过转动使之旋转嬉戏之谓。‘转轮’指以棕榈叶等制成风车，借风旋转之灰尘转轮戏。‘叶鼓’是用叶卷成筒状之玩具。‘沙镜’为沙子等散布嬉戏。‘小车’即小型车轮。‘弓’即小弓。‘字母传送’为天空或地面上，制造字母传递游戏。‘心念戏’是指由内心生起的想象游戏。‘果实戏’是利用各种瓜果的小戏。此诸嬉戏均属于野外、乡村儿童之常玩之戏。

§15

15.Āsandinti pamāṇātikkantāsanaṃ. Anuyuttā viharantīti idaṃ apekkhitvā pana sabbapadesu upayogavacanaṃ kataṃ. Pallaṅkoti pādesu vāḷarūpāni ṭhapetvā kato. Gonakoti dīghalomako mahākojavo, caturaṅgulādhikāni kira tassa lomāni. Cittakanti vānavicittaṃ uṇṇāmayattharaṇaṃ. Paṭikāti uṇṇāmayo setattharaṇo. Paṭalikāti ghanapupphako uṇṇāmayattharaṇo. Yo āmalakapattotipi vuccati. Tūlikāti tiṇṇaṃ tūlānaṃ aññatarapuṇṇā tūlikā. Vikatikāti sīhabyagghādirūpavicitro uṇṇāmayattharaṇo. Uddalomīti ubhayatodasaṃ uṇṇāmayattharaṇaṃ, keci ‘‘ekatouggatapuppha’’nti vadanti. Ekantalomīti ekatodasaṃ uṇṇāmayattharaṇaṃ. Keci ‘‘ubhatouggatapuppha’’nti vadanti. Kaṭṭissanti ratanaparisibbitaṃ koseyyakaṭṭissamayapaccattharaṇaṃ. Koseyyanti ratanaparisibbitameva kosiyasuttamayapaccattharaṇaṃ. Suddhakoseyyaṃ pana vaṭṭatīti vinaye vuttaṃ. Dīghanikāyaṭṭhakathāyaṃ pana ‘‘ṭhapetvā tūlikaṃ sabbāneva gonakādīni ratanaparisibbitāni na vaṭṭantī’’ti vuttaṃ.

第十五，‘坐姿’乃指超过常尺寸所坐之势态。‘依靠坐’意味着根据此意，在各处均适用此用语。‘床铺’即摆放在脚下的毯子、席子等物。‘长毛’指长而坚硬的茸毛，传说有四指长度。‘刺绣’是森林中的刺毛装饰物。‘扁刺’为白色之刺毛点缀。‘叶刺’是致密花朵中犹如刺毛一样的附属物。‘醋栗叶’被称为此类刺毛。‘刷子’是三种草制刷子之一。‘变刺’含狮、豹等皮毛内的杂色刺毛。‘倒刺’是两侧背生的刺毛，某些人称为“一侧朝上之花朵”。‘单侧刺’为一侧背生刺毛，有人称为“两侧朝上之花朵”。‘切断’为经过镶嵌的宝石边饰之装饰毛发。‘边角织物’是宝石嵌边的织物饰物。‘清洁织物’为纺织工艺中的洁净面料。于长尼柯耶注中记载：“铺上刷子，所有毛发与边饰均不卷曲。”

Kuttakanti soḷasannaṃ nāṭakitthīnaṃ ṭhatvā naccanayoggaṃ uṇṇāmayattharaṇaṃ. Hatthattharaṃ assattharanti hatthiassapiṭṭhīsu attharaṇaattharakāyeva. Rathattharepi eseva nayo. Ajinappaveṇīti ajinacammehi mañcappamāṇena sibbitvā katā paveṇī. Kadalīmigapavarapaccattharaṇanti kadalīmigacammaṃ nāma atthi, tena kataṃ pavarapaccattharaṇaṃ; uttamapaccattharaṇanti attho. Taṃ kira setavatthassa upari kadalīmigacammaṃ pattharitvā sibbetvā karonti. Sauttaracchadanti saha uttaracchadena, uparibaddhena rattavitānena saddhinti attho. Setavitānampi heṭṭhā akappiyapaccattharaṇe sati na vaṭṭati, asati pana vaṭṭati. Ubhatolohitakūpadhānanti sīsūpadhānañca pādūpadhānañcāti mañcassa ubhatolohitakaṃ upadhānaṃ, etaṃ na kappati. Yaṃ pana ekameva upadhānaṃ ubhosu passesu rattaṃ vā hoti padumavaṇṇaṃ vā vicitraṃ vā, sace pamāṇayuttaṃ, vaṭṭati. Mahāupadhānaṃ pana paṭikkhittaṃ. Alohitakāni dvepi vaṭṭantiyeva. Tato uttari labhitvā aññesaṃ dātabbāni. Dātuṃ asakkonto mañce tiriyaṃ attharitvā upari paccattharaṇaṃ datvā nipajjitumpi labhati. Āsandīādīsu pana vuttanayeneva paṭipajjitabbaṃ. Vuttañhetaṃ – ‘‘anujānāmi, bhikkhave, āsandiyā pāde chinditvā paribhuñjituṃ, pallaṅkassa vāḷe bhinditvā paribhuñjituṃ, tūlikaṃ vijaṭetvā bimbohanaṃ kātuṃ, avasesaṃ bhummattharaṇaṃ kātu’’nti (cūḷava. 297).

‘蜻蜓’是由十六至十七根长细枝条构成的舞蹈道具。‘象尾刷’指用象皮背部的毛做成的装饰品。‘车尾刷’含义亦同。‘牛hide垫’是以牛hide制成床铺覆盖物。‘乌降布’是以熊皮制成的垫子，以提供舒适依靠。‘蕉叶纹垫’是指靠着蕉叶制成之垫子；‘上好垫’是指质地精良的垫物。此类垫子铺于洁净场所，涂油并涂抹香料，以整理象等肢体部位的关节。‘褥罩’是用轻薄织物覆盖其上，常与罩垫结合使用。下褥被禁止与垫子一起使用，但若无垫则允许。‘双面垫’指有头部和脚部两侧的垫子，这不能转动使用。单面垫若两面皆有相称颜色和花纹，且尺寸合适，则允许使用。‘大垫子’则摊开着使用，染色织物两面皆可用。染色织物中只有两面的一面可用，为下一步交予他人之际。若无法交予他人，则将垫子三折摆放，并给予另外的垫子，方可得到利息。正如所说，应遵守使用规矩。曾被准许“允许比库剪下垫子上的装饰，将毯子分层整理，最后整理土地褥垫”的规则（见小部注第297页）。

§16

16. Ucchādanādīsu mātukucchito nikkhantadārakānaṃ sarīragandho dvādasavassapattakāle nassati, tesaṃ sarīraduggandhaharaṇatthāya gandhacuṇṇādīhi ucchādenti, evarūpaṃ ucchādanaṃ na vaṭṭati. Puññavante pana dārake ūrūsu nipajjāpetvā telena makkhetvā hatthapādaūrunābhiādīnaṃ saṇṭhānasampādanatthaṃ parimaddanti, evarūpaṃ parimaddanaṃ na vaṭṭati.

第十六，脱落之类的事情，对母兽生下的幼崽来说，十二年左右体臭将消散。为了消除这些臭味，用香粉等施撒称为‘擦拭’。此类擦拭行为不被允许。若是善良的小兽，在四肢处涂抹油脂，刷拭以修整其手足、腿部至腹部等部位之毛发，称为‘擦油’，此擦油行为亦不被允许。

Nhāpananti tesaṃyeva dārakānaṃ gandhādīhi nhāpanaṃ. Sambāhananti mahāmallānaṃ viya hatthapāde muggarādīhi paharitvā bāhuvaḍḍhanaṃ. Ādāsanti yaṃ kiñci ādāsaṃ pariharituṃ na vaṭṭati. Añjananti alaṅkārañjanameva. Mālāti baddhamālā vā abaddhamālā vā. Vilepananti yaṃ kiñci chavirāgakaraṇaṃ. Mukhacuṇṇaṃ mukhalepananti mukhe kāḷapīḷakādīnaṃ haraṇatthāya mattikakakkaṃ denti, tena lohite calite sāsapakakkaṃ denti, tena dose khādite tilakakkaṃ denti, tena lohite sannisinne haliddikakkaṃ denti, tena chavivaṇṇe ārūḷhe mukhacuṇṇakena mukhaṃ cuṇṇenti, taṃ sabbaṃ na vaṭṭati.

‘洗澡’指给幼兽用香粉等清洁身体。‘按摩’仿佛给予大年长者，在手足部用锤击按摩，促进臂膀增长。‘遮盖’指遮挡不可遮之处，不得为之。‘涂抹眼膏’即涂抹装饰性眼膏。‘佩戴花环’有系带花环与无系带花环两种。‘涂抹唇染’是指涂抹有染唇色作用的物品。‘涂抹面粉’是以陶土面粉涂抹，若涂红土，则形成‘红颜粉’，若产生疾病，则为‘疹粉’，若涂黄土，则为‘姜根粉’，若遇风吹则可消散。以涂抹此类面粉装饰脸部，皆不许为。

Hatthabandhādīsu hatthe vicitrasaṅkhakapālādīni bandhitvā vicaranti, taṃ vā aññaṃ vā sabbampi hatthābharaṇaṃ na vaṭṭati, apare sikhaṃ bandhitvā vicaranti. Suvaṇṇacīrakamuttalatādīhi ca taṃ parikkhipanti; taṃ sabbaṃ na vaṭṭati. Apare catuhatthadaṇḍaṃ vā aññaṃ vā pana alaṅkatadaṇḍakaṃ gahetvā vicaranti, tathā itthipurisarūpādivicittaṃ bhesajjanāḷikaṃ suparikkhittaṃ vāmapasse olaggitaṃ; apare kaṇṇikaratanaparikkhittakosaṃ atitikhiṇaṃ asiṃ, pañcavaṇṇasuttasibbitaṃ makaradantakādivicittaṃ chattaṃ, suvaṇṇarajatādivicitrā morapiñchādiparikkhittā upāhanā, keci ratanamattāyāmaṃ caturaṅgulavitthataṃ kesantaparicchedaṃ dassetvā meghamukhe vijjulataṃ viya nalāṭe uṇhīsapaṭṭaṃ bandhanti, cūḷāmaṇiṃ dhārenti, cāmaravālabījaniṃ dhārenti, taṃ sabbaṃ na vaṭṭati.

自手铐等拘束物束缚手腕等处后自由行走，有的携带各种手饰，全然不合适，另有的束发后出行。有人用黄金织物、尖顶布饰等加以装饰；但这并不合适。又有人携带四柱手杖或其他装饰用杖自由行走，佩戴女形体装饰用的精细医用管道、覆盖左肩的布巾；还有的佩戴饰有耳环宝石的包囊、铠刀，佩戴染成五色的火炬、装饰龙牙等花纹的伞，金银各种奇异的裝饰物、孔雀羽毛装饰等，某些人展示宝石刻花的圆柱体，约四指宽的头发切割，头顶装饰云状，额头系着加热的胶条，佩戴小宝珠、马尾毛饰品，全然都不合适。

§17

17. Aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā. Tattha rājānaṃ ārabbha mahāsammato mandhātā dhammāsoko evaṃ mahānubhāvotiādinā nayena pavattā kathā rājakathā. Esa nayo corakathādīsu. Tesu asuko rājā abhirūpo dassanīyotiādinā nayena gehassitakathāva tiracchānakathā hoti. Sopi nāma evaṃ mahānubhāvo khayaṃ gatoti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresu mūladevo evaṃ mahānubhāvo, meghamālo evaṃ mahānubhāvoti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā. Yuddhepi bhāratayuddhādīsu asukena asuko evaṃ mārito, evaṃ viddhoti kāmassādavaseneva kathā tiracchānakathā. Tepi nāma khayaṃ gatāti evaṃ pavattā pana sabbattha kammaṭṭhānameva hoti. Api ca annādīsu evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimhāti kāmassādavasena kathetuṃ na vaṭṭati. Sātthakaṃ pana katvā pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ karimhāti kathetuṃ vaṭṭati. Ñātikathādīsu pana ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi vicarimhā’’ti vā assādavasena vattuṃ na vaṭṭati. Sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetuṃ vaṭṭati. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati. Sātthakaṃ pana katvā ‘‘saddhā pasannā’’ti vā ‘‘khayavayaṃ gatā’’ti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathādīsupi eseva nayo.

第十七章关于无规矩的各类天界及涅槃道的异端邪说那些邪说被称为“异端邪说”。起始于诸国王，其中大圣著名“慢陀多”以其佛法悲伤的内涵和尊贵地位传播的言说为国王演说，这乃是国王邪说。这种错误正如盗贼的说法。盗贼中，国王以外表美观、值得观看的性质及世俗生活处理的言说为邪说。这些所谓大圣者虽说达到灭尽，却因缺少修持场所而停留。盗贼之中，诸神中主神也是此类大圣者，云为王的魔主是这类大圣者，他的活动依托盗贼而生，因此盗贼中言论即为邪说。即便在战争如印巴战争中，邪恶者死去也被视为“灭尽”，但仍因贪欲堕落的说法而成为邪说。这类灭尽的说法虽传遍各处，但其用处仅限于修行场所。甚至在饮食中，尽管色、香、味俱足，滋味丰饶而感官满足，但谈论此为贪欲仍属邪说。但若谈论色香味俱足的饮食、衣服、睡具和香气是有戒比库们应当保持、供养寺院的，这是正法说。亲属往来谈论“我们亲属勇敢能胜”，或“我们以前如此乘坐奇特车辆行走”若带有贪欲则为邪说。但正当的说法是“他们亲属灭尽了”，“我们曾以此类装饰供养僧团”，此乃合法可说。村落故事中，有关有粮无粮富饶与饥馑等议题，如说“邪恶村民勇猛能胜”却带有贪欲，也属邪说。正当讲则称“信心坚定”，“灭尽了”，此与此类邪说相同，此类亦出现在宗教聚落城镇及国家境域在内的场合，也同属此类邪说。

Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayavayaṃ gatāti evameva vaṭṭati. Sūrakathāpi ‘nandimitto nāma yodho sūro ahosī’ti assādavasena na vaṭṭati. Saddho ahosi khayaṃ gatoti evameva vaṭṭati. Visikhākathāpi ‘‘asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthā’’ti assādavasena na vaṭṭati. Saddhā pasannā khayavayaṃ gatāti evameva vaṭṭati.

女众故事等，依据颜色结构等说法，若带贪欲则不合适；若说“信心坚定，已灭尽”，则正当。勇士故事若说“名为难敌的勇士英勇”，若带贪欲则不合适；说“信心坚定，已灭尽”，则正当。士兵故事中若说“邪恶士兵有粮无粮勇猛能胜”，若带贪欲则不合适；若说“信心坚定，已灭尽”，则正当。

Kumbhaṭṭhānakathāti udakaṭṭhānakathā, udakatitthakathātipi vuccati, kumbhadāsikathā vā, sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati; saddhā pasannātiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadiso vinicchayo.

水罐起源故事，亦称水渡故事或水居故事，水罐仆人故事亦属此类；若说“漂亮的人跳舞唱歌”，但带贪欲则不合适；若说“信心坚定”等原因才合适。过去亲属故事，指的是过去亲属生活的描述，类似当前亲属故事的结论。

Nānattakathāti purimapacchimakathāhi vimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito. Kāko seto, aṭṭhīnaṃ setattā; balākā rattā. Lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā.

多样故事，指的是前后不同故事的集合，有解脱与残余，性质多样且无意义的故事。世界毁灭者故事指的是世界由谁造成，魔头为造物者。乌鸦为白色，因骨头白而得名；羚羊为红色。红色指红色等诸如此类俗世嘲谑典故的故事。

Samuddakkhāyikā nāma kasmā samuddo sāgaro? Sāgaradevena khato, tasmā sāgaro. Khato meti hatthamuddāya sayaṃ niveditattā ‘‘samuddo’’ti evamādikā niratthakā samuddakkhāyanakathā. Bhavoti vuḍḍhi. Abhavoti hāni. Iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā.

海洋毁灭者故事中，海洋即为大海。因为被称为海神护佑，所以是海洋。杀害的概念用手掌举起，自己宣称“这是海洋”等类似无意义故事。生存就是增长，消亡就是减少。这类因因果关系而产生的无意义故事，即为生灭故事。

§18

18.Viggāhikakathāti viggahakathā, sārambhakathā. Tattha sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ atthayuttaṃ kāraṇayuttanti attho. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ parivattitvā ṭhitaṃ, na kiñci jānāsīti attho.

18. 关于“Viggāhikakathā”，其义为“割除之说”，或称“起始之说”。其中有“附着者”意味着我的语言附有附加，在文字、句义及因果上都有所附属。若称“不附着”，即你的话未加附属，未被修饰。那些你长期加以附着、不断完善并成为美德的说法，我仅用单数表达来反转、把握其意义，意思是他不知晓任何事。

Āropitote vādoti mayā tava doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara, vicara; tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idānimeva nibbeṭhehīti.

“归咎于他说法”是指我将你的过错归咎于此。此处“行走、巡视、学习”意在消除过失，即修习四处行走和审察的意义。若曾犯过失，便说“已回头”，此时就自己回头了，即此时即是“已回头”。

§19

19. Dūteyyakathāyaṃ idha gacchāti ito asukaṃ nāma ṭhānaṃ gaccha. Amutrāgacchāti tato asukaṃ nāma ṭhānaṃ āgaccha. Idaṃ harāti ito idaṃ nāma hara. Amutra idaṃ āharāti asukaṭṭhānato idaṃ nāma idha āhara. Saṅkhepato pana idaṃ dūteyyaṃ nāma ṭhapetvā pañca sahadhammike ratanattayassa upakārapaṭisaṃyuttañca gihīsāsanaṃ aññesaṃ na vaṭṭati.

19. 关于信使之说，意为“从此处去”的意思是去名为“阿苏卡”的地方，“从他处来”的意思是从那里来到名为“阿苏卡”的地点。“拿取此物”即“从这里拿取名为此的物品”，“从他处拿取”是指从阿苏卡的地方拿此物。简言之，“此处的信使”表明五种具有相同性质之宝珠的赞助结合体，这与居家僧众的戒律相关，其他地方是不妥的。

§20

20.Kuhakātiādīsu tividhena kuhanavatthunā lokaṃ kuhayanti, vimhāpayantīti kuhakā. Lābhasakkāratthikā hutvā lapantīti lapakā. Nimittaṃ sīlametesanti nemittikā. Nippeso sīlametesanti nippesikā. Lābhena lābhaṃ nijigīsanti magganti pariyesanttīti lābhena lābhaṃ nijigīsitāro. Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatāti etāhi samannāgatānaṃ puggalānaṃ etaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārena panetā kuhanādikā visuddhimagge sīlaniddeseyeva pāḷiñca aṭṭhakathañca āharitvā pakāsitāti.

20. “虚假”等词指用各种方法欺骗世间的人，即“虚假者”。“为利益和尊敬而行”，称为“贪者”。“表相，如戒”，称为“表相者”。“歪曲戒相”称为“盗践者”。“因利益贪取财物，追求道果”，即因利益而贪取者。以上这些具备的品质的人被这几个词汇统称。此处略谈其义，但详细论述“虚假”等，依律学和巴利注释已充分陈述。

Ettāvatā majjhimasīlaṃ niṭṭhitaṃ hoti. · 至此，中戒即告完毕。

Mahāsīlavaṇṇanā大戒的解说

§21

21. Ito paraṃ mahāsīlaṃ hoti. Aṅganti hatthapādādīsu yena kenaci evarūpena aṅgena samannāgato dīghāyu yasavā hotītiādinayappavattaṃ aṅgasatthaṃ. Nimittanti nimittasatthaṃ. Paṇḍurājā kira tisso muttāyo muṭṭhiyaṃ katvā nemittikaṃ pucchi – ‘‘kiṃ me hatthe’’ti? So ito cito ca vilokesi, tasmiñca samaye gharagolikāya makkhikā gayhantī muttā, so ‘‘muttā’’ti āha. Puna ‘‘katī’’ti puṭṭho kukkuṭassa tikkhattuṃ ravantassa saddaṃ sutvā ‘‘tisso’’ti āha. Evaṃ taṃ taṃ ādisitvā nimittamanuyuttā viharanti.

21. 从这里到彼处称为“大持戒”，是指成就长命及出名的肢体，如手脚等的总称。“相”是指相续的意味。据说青皇后剪九颗鸡蛋观察相象——问“何物在我手中？”她向内看，恰逢家中蜘蛛网裹住鸡蛋，答曰“蛋”；复问“多少？”听到公鸡三声啼叫答“为三”。如此，指示之后她依相修习。

Uppātanti asanipātādīnaṃ mahantānaṃ uppatitaṃ, tañhi disvā ‘‘idaṃ bhavissati, evaṃ bhavissatī’’ti ādisanti. Supinanti yo pubbaṇhasamaye supinaṃ passati, evaṃ vipāko hoti; yo idaṃ nāma passati, tassa idaṃ nāma hotītiādinā nayena supinakaṃ anuyuttā viharanti. Lakkhaṇanti iminā lakkhaṇena samannāgato rājā hoti, iminā uparājātiādikaṃ. Mūsikacchinnanti undūrakhāyitaṃ. Tenāpi hi ahate vā vatthe anahate vā vatthe ito paṭṭhāya evaṃ chinne idaṃ nāma hotīti ādisanti. Aggihomanti evarūpena dārunā evaṃ hute idaṃ nāma hotīti aggijuhanaṃ. Dabbihomādīnipi aggihomāneva, evarūpāya dabbiyā īdisehi kaṇādīhi hute idaṃ nāma hotīti evaṃ pavattivasena pana visuṃ vuttāni.

所说的“起现”，为观察大起大落等现象，见之则予以判断“此将如是”。若清晨梦见梦境，便预示此结果；若见此影像，则此乃将成。借此义理相对应王者、太子等；“捕鼠”指捕鼠人的诠释，虽被打死或未被打死后立刻起身，以此解释“捕鼠”之名。火供用木料时称“火供”，蜜供等亦同。以上皆以此类推为传统公认的说法。

Tattha kaṇoti kuṇḍako. Taṇḍulāti sāliādīnañceva tiṇajātīnañca taṇḍulā. Sappīti gosappiādikaṃ. Telanti tilatelādikaṃ. Sāsapādīni pana mukhena gahetvā aggimhi pakkhipanaṃ, vijjaṃ parijappitvā juhanaṃ vā mukhahomaṃ. Dakkhiṇakkhakajaṇṇulohitādīhi juhanaṃ lohitahomaṃ. Aṅgavijjāti pubbe aṅgameva disvā byākaraṇavasena aṅgaṃ vuttaṃ, idha aṅgulaṭṭhiṃ disvā vijjaṃ parijappitvā ayaṃ kulaputto vā no vā, sirīsampanno vā no vātiādibyākaraṇavasena aṅgavijjā vuttā. Vatthuvijjāti gharavatthuārāmavatthādīnaṃ guṇadosasallakkhaṇavijjā. Mattikādivisesaṃ disvāpi hi vijjaṃ parijappitvā heṭṭhā pathaviyaṃ tiṃsaratanamatte, ākāse ca asītiratanamatte padese guṇadosaṃ passanti. Khattavijjāti abbheyyamāsurakkharājasatthādisatthaṃ. Sivavijjāti susāne pavisitvā santikaraṇavijjā, siṅgālarutavijjātipi vadanti. Bhūtavijjāti bhūtavejjamanto. Bhūrivijjāti bhūrighare vasantena uggahetabbamanto. Ahivijjāti sappadaṭṭhatikicchanavijjā ceva sappāvhāyanavijjā ca. Visavijjāti yāya, purāṇavisaṃ vā rakkhanti, navavisaṃ vā karonti visavantameva vā. Vicchikavijjāti vicchikadaṭṭhatikicchanavijjā. Mūsikavijjāyapi eseva nayo. Sakuṇavijjāti sapakkhakaapakkhakadvipadacatuppadānaṃ rutagatādivasena sakuṇañāṇaṃ. Vāyasavijjāti kākarutañāṇaṃ, taṃ visuññeva satthaṃ, tasmā visuṃ vuttaṃ.

此处『kaṇo』为『小水池』之义。『Taṇḍula』指稻米及其他稻类谷物，即称为『taṇḍulā』。『Sappi』意为芦苇及类似之植物。『Tela』指芝麻油等油脂。『Sāsapā』者，取于口中掷入火中，点燃后以知识加以观察并施以奉献，即称为口火供（mukhahoma）。以南方之炭、坚果、红土等施供称血火供（lohitahoma）。所谓『aṅgavijjā』，乃先观察四肢之形色，继以训诂说明四肢内涵。此处见到手指骨，以知识洞察，辨别其为贵族子弟抑或非之状态，又或具名为柿树种类者，皆由训诂而知。『Vatthuvijjā』论房舍、园林等物之性质与过失。即使辨识土壤特色，或三种宝石映现于地面三寸之下，或七十宝在空中某处显现，有过失之相。『Khattavijjā』称为护卫恶鬼、铁匠、王师等之知识。『Sivavijjā』谓进入良马之卫生所的医术，也言为单翼飞禽之知识。『Bhūtavijjā』为鬼神治疗之说。『Bhūrivijjā』指居于地下室之天使知识。『Ahivijjā』包含嚼玉之法与驱蛇咒法。『Visavijjā』者，或能驱除古老毒物，或制造新毒之知识，亦称为辟毒者。『Vicchikavijjā』为蟑螂驱除之法。『Mūsikavijjā』也与此类同。『Sakuṇavijjā』为鸟类知晓飞禽声之法。『Vāyasavijjā』为乌鸦语通晓之法，故称乌鸦语。因其用于辟毒，所以称为辟毒法。

Pakkajjhānanti paripākagatacintā. Idāni ‘‘ayaṃ ettakaṃ jīvissati, ayaṃ ettaka’’nti evaṃ pavattaṃ ādiṭṭhañāṇanti attho. Saraparittāṇanti sararakkhaṇaṃ, yathā attano upari na āgacchati, evaṃ karaṇavijjā. Migacakkanti idaṃ sabbasaṅgāhikaṃ sabbasakuṇacatuppadānaṃ rutañāṇavasena vuttaṃ.

『Pakkajjhāna』者，意为成熟之思虑或周全的观察。今时所说『此可存活，此不可存活』之语，实即断观净知之义。『Saraparittā』是说作如防护坚牢，犹如自我之上不来侵入者，谓此为护具知识。『Migacakkanti』表此为包括一切集合体、一切飞鸟四足兽之听闻知识。

§22

22.Maṇilakkhaṇādīsu evarūpo maṇi pasattho, evarūpo apasattho, sāmino ārogyaissariyādīnaṃ hetu hoti, na hotīti, evaṃ vaṇṇasaṇṭhānādivasena maṇiādīnaṃ lakkhaṇaṃ anuyuttā viharantīti attho. Tattha āvudhanti ṭhapetvā asiādīni avasesaṃ āvudhaṃ. Itthilakkhaṇādīnipi yamhi kule te itthipurisādayo vasanti, tassa vuḍḍhihānivaseneva veditabbāni. Ajalakkhaṇādīsu pana evarūpānaṃ ajādīnaṃ maṃsaṃ khāditabbaṃ, evarūpānaṃ na khāditabbanti ayaṃ viseso veditabbo.

第二十二条。关于宝石之类，『pasattha』为坚固状，『apasattha』为不坚固状。宝石对病痛、健康、学识等为因或非因，皆由此色相排列等因素中得知。因此宝石等之相貌以此续集述说并加以流传。所称『āvuḍha』者，指置放于手中之刀、剑等武器残余。关于妇女特征，有些族群乃居住妇女及柔弱男子，有其成长减退之迹象。关于肉类，某些种类宝石状者肉可食用，而某些种类则不可。此点为特别须知之处。

Api cettha godhāya lakkhaṇe cittakammapiḷandhanādīsupi evarūpāya godhāya sati idaṃ nāma hotīti ayaṃ viseso veditabbo. Idañcettha vatthu – ekasmiṃ kira vihāre cittakamme godhaṃ aggiṃ dhamamānaṃ akaṃsu. Tato paṭṭhāya bhikkhūnaṃ mahāvivādo jāto. Eko āgantukabhikkhu taṃ disvā makkhesi. Tato paṭṭhāya vivādo mandībhūto hoti. Kaṇṇikalakkhaṇaṃ piḷandhanakaṇṇikāyapi gehakaṇṇikāyapi vasena veditabbaṃ. Kacchapalakkhaṇaṃ godhālakkhaṇasadisameva. Migalakkhaṇaṃ sabbasaṅgāhikaṃ sabbacatuppadānaṃ lakkhaṇavasena vuttaṃ.

又如此处，关于猪的特征，或心行等障碍，也详以相关特征说明，此为特别须知。又说某处：一僧院中在猪进入火堆烧毁草木时，起大争论。一外来比库见之后加剧争执。肉耳之形状，譬如耳垂及家猪耳垂，须加辨别。甲壳等状，与猪状相似。『Migalakkhaṇa』乃一切集合体与各种四足兽之相状听闻知识。

§23

23.Raññaṃ niyyānaṃ bhavissatīti asukadivase asukanakkhattena asukassa nāma rañño niggamanaṃ bhavissatīti evaṃ rājūnaṃ pavāsagamanaṃ byākaroti. Esa nayo sabbattha. Kevalaṃ panettha aniyyānanti vippavutthānaṃ puna āgamanaṃ. Abbhantarānaṃ raññaṃ upayānaṃ bhavissati, bāhirānaṃ raññaṃ apayānanti antonagare amhākaṃ rājā paṭiviruddhaṃ bahirājānaṃ upasaṅkamissati, tato tassa paṭikkamanaṃ bhavissatīti evaṃ raññaṃ upayānāpayānaṃ byākaroti. Dutiyapadepi eseva nayo. Jayaparājayā pākaṭāyeva.

第二十三条。云『国王将出行』，意谓疾病之日，因疾病星宿而王将出行，说明这是国王离开之时节。此解释适用于一切地域。仅此处言『出行』，指已出发与将再返回。有内地出行亦有外地回返，即说国王于内城与外城之间的行走，乃违背吾王的外地入境，故形成退敌之状况，此为出行与回行之说。第二句亦同理说。欢胜败之情显而易见。

§24

24.Candaggāhādayo asukadivase rāhu candaṃ gahessatīti byākaraṇavaseneva veditabbā. Api ca nakkhattassa aṅgārakādigāhasamāyogopi nakkhattagāhoyeva. Ukkāpātoti ākāsato ukkānaṃ patanaṃ. Disāḍāhoti disākālusiyaṃ aggisikhadhūmasikhādīhi ākulabhāvo viya. Devadudrabhīti sukkhavalāhakagajjanaṃ. Uggamananti udayanaṃ. Okkamananti atthaṅgamanaṃ. Saṃkilesanti avisuddhatā. Vodānanti visuddhatā. Evaṃ vipākoti lokassa evaṃ vividhasukhadukkhāvaho.

第二十四条。讲述『月食』等现象，言月食于疾病之日发生，亦是日食之象征。又论星宿受火星等天体握合之状，乃是星象之征兆。『Ukkāpāta』为天上火焰降落。『Disāḍāha』谓诸方位之时空内，火焰如火柱烟柱之乱动状态。『Devadudrabhī』即称暴雨及雷鸣之声。『Uggamana』指日出或一切升起。『Okkamana』意指沉落或灭亡。『Saṃkilesa』指不净或不洁。『Vodāna』指清净。此种果报，即为世间各种乐苦之分别受用。

§25

25.Suvuṭṭhikāti devassa sammādhārānuppavecchanaṃ. Dubbuṭṭhikāti avaggāho, vassavibandhoti vuttaṃ hoti. Muddāti hatthamuddā. Gaṇanā vuccati acchiddakagaṇanā. Saṅkhānanti saṅkalanasaṭuppādanādivasena piṇḍagaṇanā. Yassa sā paguṇā hoti, so rukkhampi disvā ettakāni ettha paṇṇānīti jānāti. Kāveyyanti ‘‘cattārome, bhikkhave, kavī. Katame cattāro? Cintākavi, sutakavi, atthakavi, paṭibhānakavī’’ti (a. ni. 4.231). Imesaṃ catunnaṃ kavīnaṃ attano cintāvasena vā; ‘‘vessantaro nāma rājā ahosī’’tiādīni sutvā sutavasena vā; imassa ayaṃ attho, evaṃ taṃ yojessāmīti evaṃ atthavasena vā; kiñcideva disvā tappaṭibhāgaṃ kattabbaṃ karissāmīti evaṃ ṭhānuppattikapaṭibhānavasena vā; jīvikatthāya kabyakaraṇaṃ. Lokāyataṃ vuttameva.

二十五、“Suvuṭṭhika”意为天神的正当依缘。 “Dubbuṭṭhika”意为陷入痛苦，有说是雨季束缚。 “Mudda”是手掌。 “Gaṇanā”称为分段计算。 “Saṅkhāna”是说用聚合、集合、制作数目等方法进行物品计数。若此数目完备，则像看到树上叶片许多便能知道叶量。佛告比库：“四种智者，汝等比库知晓。何谓四者？一是思维智者，二是听闻智者，三是义解智者，四是应答智者。”（《增壹阿含》4.231）这四种智者，有的是凭己心念思考：“将有国王名为维桑他罗”，有所闻即以所闻解义，还以此义构思推论：“若果真如此，我当联系说明。”有所看见，就能即时应答分析：“此物必应做某事。”这些正是为了生活所作的语言技巧，世俗所说的知识。

§26

26.Āvāhanaṃ nāma imassa dārakassa asukakulato asukanakkhattena dārikaṃ ānethāti āvāhakaraṇaṃ. Vivāhananti imaṃ dārikaṃ asukassa nāma dārakassa asukanakkhattena detha, evamassā vuḍḍhi bhavissatīti vivāhakaraṇaṃ. Saṃvaraṇanti saṃvaraṇaṃ nāma ‘ajja nakkhattaṃ sundaraṃ, ajjeva samaggā hotha, iti vo viyogo na bhavissatī’ti evaṃ samaggakaraṇaṃ. Vivaraṇaṃ nāma ‘sace viyujjitukāmattha, ajjeva viyujjatha , iti vo puna saṃyogo na bhavissatī’ti evaṃ visaṃyogakaraṇaṃ. Saṅkiraṇanti ‘uṭṭhānaṃ vā iṇaṃ vā dinnaṃ dhanaṃ ajja saṅkaḍḍhatha, ajja saṅkaḍḍhitañhi taṃ thāvaraṃ hotī’ti evaṃ dhanapiṇḍāpanaṃ. Vikiraṇanti ‘sace payogauddhārādivasena dhanaṃ payojitukāmattha, ajja payojitaṃ diguṇacatugguṇaṃ hotī’ti evaṃ dhanapayojāpanaṃ. Subhagakaraṇanti piyamanāpakaraṇaṃ vā sassirīkakaraṇaṃ vā. Dubbhagakaraṇanti tabbiparītaṃ. Viruddhagabbhakaraṇanti viruddhassa vilīnassa aṭṭhitassa matassa gabbhassa karaṇaṃ. Puna avināsāya bhesajjadānanti attho. Gabbho hi vātena, pāṇakehi, kammunā cāti tīhi kāraṇehi vinassati. Tattha vātena vinassante nibbāpanīyaṃ sītalaṃ bhesajjaṃ deti, pāṇakehi vinassante pāṇakānaṃ paṭikammaṃ karoti, kammunā vinassante pana buddhāpi paṭibāhituṃ na sakkonti.

二十六、“Āvāhana”是指此女因病体不佳，因病弱星象，须迎请女供作娶嫁。 “Vivāhana”乃是以病弱星象娶此女，意谓如此必能长久滋长，因此称为娶嫁。 “Saṃvaraṇa”是说“今天星象美好，今日宜合和合，互不相离成一”。这是制造合和。 “Vivaraṇa”是说“若意欲分离，今日宜分”，这是制造分离。 “Saṅkiraṇa”是说今天所得分给牛羊、米禾等，要将财产积聚，今日积聚，今日积聚之财变为固定财产。 “Vikiraṇa”是说以精进、帮助等方式使用财物，今日所用得倍增数倍等，这是财物的使用。 “Subhagakaraṇa”指使人欢喜喜爱的事。 “Dubbhagakaraṇa”是伤害害事。 “Viruddhagabbhakaraṇa”是指对受孕胎儿不利的成因。另有婆罗门通常用以防止胎儿受损的药物赠与称为“Puna avināsāya bhesajjadāna”，谓这一生命因风、虫、行为而坏，给予止息之清凉药物。风害则以凉药安抚，虫害则以杀虫补偿，行为害则连佛陀也不能违抗此果报。

Jivhānibandhananti mantena jivhāya bandhakaraṇaṃ. Hanusaṃhanananti mukhabandhamantena yathā hanukaṃ cāletuṃ na sakkonti, evaṃ bandhakaraṇaṃ. Hatthābhijappananti hatthānaṃ parivattanatthaṃ mantajappanaṃ. Tasmiṃ kira mante sattapadantare ṭhatvā jappite itaro hatthe parivattetvā khipati. Kaṇṇajappananti kaṇṇehi saddaṃ assavanatthāya vijjāya jappanaṃ. Taṃ kira jappitvā vinicchayaṭṭhāne yaṃ icchati, taṃ bhaṇati, paccatthiko taṃ na suṇāti, tato paṭivacanaṃ sampādetuṃ na sakkoti. Ādāsapañhanti ādāse devataṃ otāretvā pañhapucchanaṃ. Kumārikapañhanti kumārikāya sarīre devataṃ otāretvā pañhapucchanaṃ. Devapañhanti dāsiyā sarīre devataṃ otāretvā pañhapucchanaṃ. Ādiccupaṭṭhānanti jīvikatthāya ādiccapāricariyā. Mahatupaṭṭhānanti tatheva mahābrahmapāricariyā. Abbhujjalananti mantena mukhato aggijālānīharaṇaṃ. Sirivhāyananti ‘‘ehi siri, mayhaṃ sire patiṭṭhāhī’’ti evaṃ sirena siriyā avhāyanaṃ.

舌系结者，谓以念头使舌受拘束。颌合紧者，谓以口系缚之，如同颌骨不能活动一样，亦是系缚。手结缚者，谓以念头咒念使手旋转。此念头设有七步之差，咒念者作咒，旋转者旋手，旋即投掷。耳咒念者，谓以耳听声音入耳以求智慧咒念。咒念后，立于诊断处欲求所想者，则言之，目的相对者不能闻，故不能作出回语。使唤问者，谓派使者请神回答问题。公主问者，谓公主之身使神回答问题。神使问者，谓仆人之身使神回答问题。最初实行者，谓维生之初法。大神实行者，谓大神梵天之修持法。水中火结者，谓以念头从口中抽出火网。呼唤尊者者，谓称「来吧，尊者，请立于我头上」；谓以头呼请尊者，以此呼唤。

§27

27.Santikammanti devaṭṭhānaṃ gantvā sace me idaṃ nāma samijjhissati, tumhākaṃ iminā ca iminā ca upahāraṃ karissāmīti samiddhikāle kattabbaṃ santipaṭissavakammaṃ. Tasmiṃ pana samiddhe tassa karaṇaṃ paṇidhikammaṃ nāma. Bhūrikammanti bhūrighare vasitvā gahitamantassa payogakaraṇaṃ. Vassakammaṃ vossakammanti ettha vassoti puriso, vossoti paṇḍako . Iti vossassa vassakaraṇaṃ vassakammaṃ, vassassa vossakaraṇaṃ vossakammaṃ. Taṃ pana karonto acchandikabhāvamattaṃ pāpeti, na liṅgaṃ antaradhāpetuṃ sakkoti. Vatthukammanti akatavatthusmiṃ gehapatiṭṭhāpanaṃ. Vatthuparikammanti ‘‘idañcidañcāharathā’’ti vatvā vatthubalikammakaraṇaṃ. Ācamananti udakena mukhasuddhikaraṇaṃ. Nhāpananti aññesaṃ nhāpanaṃ. Juhananti tesaṃ atthāya aggijuhanaṃ. Vamananti yogaṃ datvā vamanakaraṇaṃ. Virecanepi eseva nayo. Uddhaṃvirecananti uddhaṃ dosānaṃ nīharaṇaṃ. Adhovirecananti adho dosānaṃ nīharaṇaṃ. Sīsavirecananti sirovirecanaṃ. Kaṇṇatelanti kaṇṇānaṃ bandhanatthaṃ vā vaṇaharaṇatthaṃ vā bhesajjatelapacanaṃ. Nettatappananti akkhitappanatelaṃ. Natthukammanti telena yojetvā natthukaraṇaṃ. Añjananti dve vā tīṇi vā paṭalāni nīharaṇasamatthaṃ khārañjanaṃ. Paccañjananti nibbāpanīyaṃ sītalabhesajjañjanaṃ. Sālākiyanti salākavejjakammaṃ. Sallakattiyanti sallakattavejjakammaṃ. Dārakatikicchā vuccati komārabhaccavejjakammaṃ. Mūlabhesajjānaṃ anuppādananti iminā kāyatikicchanaṃ dasseti. Osadhīnaṃ paṭimokkhoti khārādīni datvā tadanurūpe vaṇe gate tesaṃ apanayanaṃ.

27.护持作业，谓若往天界，若生欲得此供养，于成就时应作护持回响作业。是成就时，其作业谓发愿作业。常作业者，谓居住宅中，作受持念头之用功。雨作业、雨季作业，谓此人称雨，雨季乃助产者。雨助作业谓雨之作业，雨之助作业谓雨季之作业。作此业者，由无欲心而成，不能灭除标记。住址作业，谓在未置所住之处设立住所。住所周作业，谓言「此此应持」，故行作住所之业。洁面作业，谓以水清洁口面。洗浴者，谓他人浴于水中。施火者，谓为他人施火。催吐者，谓施以方法而使呕吐。下泻亦同此法。上泻者，谓排除上部邪气。下泻者，谓排除下部邪气。头泻者，谓头部泻排。耳油者，谓为治耳之损伤或清净而用药油。鼻油者，谓涂抹鼻内油膏。无人作业，谓涂油而不作业。眼药者，谓以两或三片叶子驱除异物。复涂者，谓用适凉药涂抹，止痛痊愈。钉刺者，谓作针刺治疗业。缝针者，谓作针线缝合业。童医者，谓儿童伤病手术。根病无法治愈者，谓以此药示现身体病痛。药物放行，谓释出伤物于野林。

Ettāvatā mahāsīlaṃ niṭṭhitaṃ hoti. · 至此，大戒即告完成。

Pubbantakappikasassatavādavaṇṇanā前际构想者常住论的解说

§28

28. Evaṃ brahmadattena vuttavaṇṇassa anusandhivasena tividhaṃ sīlaṃ vitthāretvā idāni bhikkhusaṅghena vuttavaṇṇassa anusandhivasena – ‘‘atthi, bhikkhave, aññeva dhammā gambhīrā duddasā’’tiādinā nayena suññatāpakāsanaṃ ārabhi. Tattha dhammāti guṇe, desanāyaṃ, pariyattiyaṃ, nissatteti evamādīsu dhammasaddo vattati.

二十八、依佛陀弟子博学婆罗门梵摩达所说，其广博说法追溯，区分三种戒律后，如今由比库僧团依据此传统加以明辨：“比库们，世间还有别的教法极其深奥难解。”由“法”在此指性质、宣说、学问、无所依赖等诸义，引申此“法”的涵义。

‘‘Na hi dhammo adhammo ca, ubho samavipākino;

“法与非法并非对立二物，二者皆得相应的果报。”

Adhammo nirayaṃ neti, dhammo pāpeti suggati’’nti. (theragā. 304);

“不善法引导至地狱，善法使得善趣”，如长老诗歌卷第304偈所说。

Ādīsu hi guṇe dhammasaddo. ‘‘Dhammaṃ, vo bhikkhave, desessāmi ādikalyāṇa’’ntiādīsu (ma. ni. 3.420) desanāyaṃ. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ , geyya’’ntiādīsu (a. ni. 5.73) pariyattiyaṃ. ‘‘Tasmiṃ kho pana samaye dhammā honti, khandhā hontī’’tiādīsu (dha. sa. 121) nissatte. Idha pana guṇe vattati. Tasmā atthi, bhikkhave, aññeva tathāgatassa guṇāti evamettha attho daṭṭhabbo.

首先是美善品质的“法”的名称。如『诸比库，我将宣说初始吉祥之法』中所说（附毗尼经卷3.420），这是宣讲的起首。又如『此处比库宣说完善的经文及歌谣』，此为学习经典的开始（附尼柯耶5.73）。又说『当时法及蕴存在』表明依止。这里指品质在运行。因此诸比库，应当知晓唯有如来一人具有此种美善品质，故宜于此处体会其义。

Gambhīrāti mahāsamuddo viya makasatuṇḍasūciyā aññatra tathāgatā aññesaṃ ñāṇena alabbhaneyyapatiṭṭhā, gambhīrattāyeva duddasā. Duddasattāyeva duranubodhā. Nibbutasabbapariḷāhattā santā, santārammaṇesu pavattanatopi santā. Atittikaraṇaṭṭhena paṇītā, sādurasabhojanaṃ viya. Uttamañāṇavisayattā na takkena avacaritabbāti atakkāvacarā. Nipuṇāti saṇhasukhumasabhāvattā. Bālānaṃ avisayattā, paṇḍitehiyeva veditabbāti paṇḍitavedanīyā.

“深远”如广大无际之大海，犹如螃蟹以其尖锐的须须刺入物中，唯有如来具有他人无法依凭的智慧及立足坚固；所谓“深远”即是难以逾越或理解之义。难以理解者即是难以洞察，涅槃诸法全然平静无扰，即使在烦恼果境中也保持安乐，恰如饱食美味之牛。以究竟智慧为境界，理智不可妄加评判，如此为智慧所致的熟练与细腻本性。愚者所不及，唯有贤者可知晓。

Ye tathāgato sayaṃ abhiññā sacchikatvā pavedetīti ye dhamme tathāgato anaññaneyyo hutvā sayameva abhivisiṭṭhena ñāṇena paccakkhaṃ katvā pavedeti, dīpeti, katheti, pakāsetīti attho. Yehīti yehi guṇadhammehi. Yathābhuccanti yathābhūtaṃ. Vaṇṇaṃ sammā vadamānā vadeyyunti tathāgatassa vaṇṇaṃ vattukāmā sammā vadeyyuṃ, ahāpetvā vattuṃ sakkuṇeyyunti attho. Katame ca pana te dhammā bhagavatā evaṃ thomitāti? Sabbaññutaññāṇaṃ. Yadi evaṃ, kasmā bahuvacananiddeso katoti? Puthucittasamāyogato ceva, puthuārammaṇato ca. Tañhi catūsu ñāṇasampayuttamahākiriyacittesu labbhati, na cassa koci dhammo ārammaṇaṃ nāma na hoti. Yathāha – ‘‘atītaṃ sabbaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.120). Iti puthucittasamāyogato punappunaṃ uppattivasena puthuārammaṇato ca bahuvacananiddeso katoti.

所谓“如来亲自证得通达而宣说”，是指如来以其无上无二的智慧成就亲证，然后明白而宣说、示现、阐明教义。所谓“彼”等，指具备各种殊胜品质的法。依法如实，如来正说其殊胜之义，能令众生信受并欢喜依止。何为如来宣说的法？即为全知智慧。既然如此，何以有多音多义说法？乃是由凡夫心所造以及不同觉受根基缘起，以致对教义有多样理解。此即指四种智慧伴随的强大认知作用，没有一种法不依于觉受之境，正如“我悉知过去，称为全知智慧，既无障碍，称为无碍智慧”等论述（附毗奈耶1.120）。由凡夫心起、由各起缘不同产生多义说法。

‘‘Aññevā’’ti idaṃ panettha vavatthāpanavacanaṃ, ‘‘aññeva, na pāṇātipātā veramaṇiādayo. Gambhīrāva na uttānā’’ti evaṃ sabbapadehi yojetabbaṃ. Sāvakapāramīñāṇañhi gambhīraṃ, paccekabodhiñāṇaṃ pana tato gambhīrataranti tattha vavatthānaṃ natthi, sabbaññutaññāṇañca tatopi gambhīrataranti tatthāpi vavatthānaṃ natthi, ito panaññaṃ gambhīrataraṃ natthi; tasmā gambhīrā vāti vavatthānaṃ labbhati. Tathā duddasāva duranubodhā vāti sabbaṃ veditabbaṃ.

“唯有一者”此处为说明词，应结合“唯有一个”、“非杀生持戒等”之意，全面适用于一切词句。比鲁智慧深渊，独觉智慧更深渊，究竟智慧深渊无比，且无更深之智慧故称“深远”。难于理解者即难于觉知，一切皆须洞察明了。

Katameca te bhikkhaveti ayaṃ pana tesaṃ dhammānaṃ kathetukamyatā pucchā. Santi, bhikkhave, eke samaṇabrāhmaṇātiādi pucchāvissajjanaṃ. Kasmā panetaṃ evaṃ āraddhanti ce? Buddhānañhi cattāri ṭhānāni patvā gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantabhāvo paññāyati, desanā gambhīrā hoti, tilakkhaṇāhatā, suññatāpaṭisaṃyuttā. Katamāni cattāri? Vinayapaññattiṃ, bhūmantaraṃ, paccayākāraṃ, samayantaranti. Tasmā – ‘‘idaṃ lahukaṃ, idaṃ garukaṃ, idaṃ satekicchaṃ, idaṃ atekicchaṃ, ayaṃ āpatti, ayaṃ anāpatti, ayaṃ chejjagāminī, ayaṃ vuṭṭhānagāminī, ayaṃ desanāgāminī, ayaṃ lokavajjā, ayaṃ paṇṇattivajjā, imasmiṃ vatthusmiṃ idaṃ paññapetabba’’nti yaṃ evaṃ otiṇṇe vatthusmiṃ sikkhāpadapaññāpanaṃ nāma, tattha aññesaṃ thāmo vā balaṃ vā natthi; avisayo esa aññesaṃ, tathāgatasseva visayo. Iti vinayapaññattiṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati…pe… suññatāpaṭisaṃyuttāti.

诸比库！对此诸法宣说之因，欲知者有，主要有问学四众等。为何如此发起？佛陀经历四境，如震雷作响，智慧常住，宣说深义，破除三相，联系空性。此四有何？即律藏解释、诸界本性、因缘形态、时节变迁。因此“此为浅显，此为深厚，或是杂事、或是单事；此为过失，此是无过；或断灭，或现行；或导入宣说，或赴大世”为修学之说，这样区分下无他恒力或阻碍；诸法对象唯有如来智慧本境界。由此律藏诠释佛陀震荡天下，智慧入心……至“联系空性”。

Tathā ime cattāro satipaṭṭhānā nāma…pe… ariyo aṭṭhaṅgiko maggo nāma, pañca khandhā nāma, dvādasa āyatanāni nāma, aṭṭhārasa dhātuyo nāma, cattāri ariyasaccāni nāma, bāvīsatindriyāni nāma, nava hetū nāma, cattāro āhārā nāma, satta phassā nāma, satta vedanā nāma, satta saññā nāma, satta cetanā nāma, satta cittāni nāma. Etesu ettakā kāmāvacarā dhammā nāma, ettakā rūpāvacaraarūpāvacarapariyāpannā dhammā nāma, ettakā lokiyā dhammā nāma, ettakā lokuttarā dhammā nāmāti catuvīsatisamantapaṭṭhānaṃ anantanayaṃ abhidhammapiṭakaṃ vibhajitvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo. Iti bhūmantaraparicchedaṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati…pe… suññatāpaṭisaṃyuttāti.

如是，这四种正念境界名为……又曰圣八正道名，五蕴名，十二处名，十八界名，四圣谛名，二十四根名，九因缘名，四食名，七触名，七受名，七想名，七意名，七心名。在此诸中，有属欲界色界非色界的法，有世间法，有出世间法，此谓二十四念处。依此分别为三藏法应说，无他依恃无他力，无他对象，唯如来为对象。由此地分层揭示佛陀所宣大教法，觉智常现无碍……合为空相关联。

Tathā ayaṃ avijjā saṅkhārānaṃ navahākārehi paccayo hoti, uppādo hutvā paccayo hoti, pavattaṃ hutvā, nimittaṃ, āyūhanaṃ, saṃyogo, palibodho, samudayo, hetu, paccayo hutvā paccayo hoti, tathā saṅkhārādayo viññāṇādīnaṃ. Yathāha – ‘‘kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca, nimittaṭṭhiti ca, āyūhanaṭṭhiti ca, saṃyogaṭṭhiti ca, palibodhaṭṭhiti ca, samudayaṭṭhiti ca, hetuṭṭhiti ca, paccayaṭṭhiti ca, imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā, ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ, anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca…pe… jāti jarāmaraṇassa uppādaṭṭhiti ca…pe… paccayaṭṭhiti ca, imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ, ubhopete dhammā paccayasamuppannāti paccayapariggahe paññā dhammaṭṭhitiñāṇa’’nti (paṭi. ma. 1.45). Evamimaṃ tassa tassa dhammassa tathā tathā paccayabhāvena pavattaṃ tivaṭṭaṃ tiyaddhaṃ tisandhiṃ catusaṅkhepaṃ vīsatākāraṃ paṭiccasamuppādaṃ vibhajitvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo, iti paccayākāraṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati…pe… suññatāpaṭisaṃyuttāti.

如是，此无明乃行之九种形态的条件，因其产生乃为条件，流转乃为条件，缘起乃为条件，联结乃为条件，生长乃为条件，结合乃为条件，出现乃为条件，缘起乃为条件。行等因识等亦如是。如所说：“缘起如何知？无明为行起众条件生灭流转联结等条件。以此九种缘，无明为因，行为因缘生起。二者互为条件而生。由缘知见慧显此法。过去未来亦如是。无明导致行的种种起今后生老死之因条件，依据此因缘知见法理无偏。此依如此分别演说无他依托无他力量，无他对象唯如来为对象。由缘显现佛陀教法广大，觉智永存……合为空相关联。

Tathā cattāro janā sassatavādā nāma, cattāro ekaccasassatavādā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādā nāma. Te idaṃ nissāya idaṃ gaṇhantīti dvāsaṭṭhi diṭṭhigatāni bhinditvā nijjaṭaṃ niggumbaṃ katvā kathetuṃ aññesaṃ thāmo vā balaṃ vā natthi, avisayo esa aññesaṃ, tathāgatasseva visayo. Iti samayantaraṃ patvā buddhānaṃ gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantatā paññāyati, desanā gambhīrā hoti, tilakkhaṇāhatā, suññatāpaṭisaṃyuttāti.

如是，有四种常见的执见，有四种偏执见，有四种终极见，有四种不灭见，有两种超见，有十六种见集，有八种无见，有八种无新见，有七种灭见，有五种现见涅槃见。以此为依凭分为六十二种观点，彻底宣说无他依恃无他力无他对象唯如来为对象。由此时分，证悟佛陀教法广大，觉智至明，讲说深奥，破三相，合空相关联。

Imasmiṃ pana ṭhāne samayantaraṃ labbhati, tasmā sabbaññutaññāṇassa mahantabhāvadassanatthaṃ desanāya ca suññatāpakāsanavibhāvanatthaṃ samayantaraṃ anupavisanto dhammarājā – ‘‘santi, bhikkhave, eke samaṇabrāhmaṇā’’ti evaṃ pucchāvissajjanaṃ ārabhi.

于此处时，有时机应现，故为尽知智慧广大显现与讲说合空现象而不住。法王言：“诸比库，有些沙门婆罗门……”如此发问开始。

§29

29. Tattha santīti atthi saṃvijjanti upalabbhanti. Bhikkhaveti ālapanavacanaṃ. Eketi ekacce. Samaṇabrāhmaṇāti pabbajjūpagatabhāvena samaṇā, jātiyā brāhmaṇā. Lokena vā samaṇāti ca brāhmaṇāti ca evaṃ sammatā. Pubbantaṃ kappetvā vikappetvā gaṇhantīti pubbantakappikā. Pubbantakappo vā etesaṃ atthīti pubbantakappikā. Tattha antoti ayaṃ saddo antaabbhantaramariyādalāmakaparabhāgakoṭṭhāsesu dissati. ‘‘Antapūro udarapūro’’tiādīsu 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, jīvikānaṃ yadidaṃ piṇḍolya’’ntiādīsu (saṃ. ni. 3.80) lāmake. ‘‘Esevanto dukkhassā’’tiādīsu (saṃ. ni. 2.51) parabhāge. Sabbapaccayasaṅkhayo hi dukkhassa parabhāgo koṭīti vuccati. ‘‘Sakkāyo kho, āvuso, eko anto’’tiādīsu (a. ni. 6.61) koṭṭhāse. Svāyaṃ idhāpi koṭṭhāse vattati.

29. “此处‘现’者，谓知、见、悟；‘比库’言说语辞；‘一’谓若干中之一；‘沙门婆罗门’指出家者，或族裔婆罗门。世间亦以沙门婆罗门名之。先祖繁衍、灭绝谓之先世繁殖。‘先世繁殖者’此谓先世繁殖者。‘终’字显现于诸限制之界分中，如“腹中终”等。言“终”为结界、边界。言“行于世间隐蔽四边之终”等。言“躯体之终衰”等。言“终内乃是生命所依”等。言“此终乃业果”等。诸语皆指边界、终结，众缘之集分。云“肉体有一个终极”。诸语中亦有此义。

Kappasaddopi – ‘‘tiṭṭhatu, bhante bhagavā kappaṃ’’ (dī. ni. 2.167), ‘‘atthi kappo nipajjituṃ’’ (a. ni. 8.80), ‘‘kappakatena akappakataṃ saṃsibbitaṃ hotī’’ti, (pāci. 371) evaṃ āyukappalesakappavinayakappādīsu sambahulesu atthesu vattati. Idha taṇhādiṭṭhīsu vattatīti veditabbo. Vuttampi cetaṃ – ‘‘kappāti dve kappā, taṇhākappo ca diṭṭhikappo cā’’ti (mahāni. 28). Tasmā taṇhādiṭṭhivasena atītaṃ khandhakoṭṭhāsaṃ kappetvā pakappetvā ṭhitāti pubbantakappikāti evamettha attho veditabbo. Tesaṃ evaṃ pubbantaṃ kappetvā ṭhitānaṃ punappunaṃ uppajjanavasena pubbantameva anugatā diṭṭhīti pubbantānudiṭṭhino. Te evaṃdiṭṭhino taṃ pubbantaṃ ārabbha āgamma paṭicca aññampi janaṃ diṭṭhigatikaṃ karontā anekavihitāni adhimuttipadāni abhivadanti aṭṭhārasahi vatthūhi.

业劫语中亦如言：“顶礼世尊请住劫间”，“有劫可入灭”等，讲论生死劫律广大之意，尤以渴欲见为论题。又云“劫者二，渴欲劫与见解劫”。以贪欲视，如此先世贪欲聚集起灭乃先世劫。十法聚合，如此先世成聚处，续生续断谓先世见解。持此先世言为义者即为先世见解者。此诸先世反复生灭，随此先世而作，生所依缘故生法亦多十五类处为补充。

Tattha anekavihitānīti anekavidhāni. Adhimuttipadānīti adhivacanapadāni. Atha vā bhūtaṃ atthaṃ abhibhavitvā yathāsabhāvato aggahetvā pavattanato adhimuttiyoti diṭṭhiyo vuccanti. Adhimuttīnaṃ padāni adhimuttipadāni, diṭṭhidīpakāni vacanānīti attho. Aṭṭhārasahi vatthūhīti aṭṭhārasahi kāraṇehi.

此处所谓众多法门，即指多种多样之法。所谓加持见解者，是指加上定义的词句。或者因了知真实义理，如其本性所现而取为主要，发动而称为加持，谓之见解。加持的词句，就是加持之言语，是说明见解的文字。所谓十八缘起法，就是指十八种因缘。

§30

30. Idāni yehi aṭṭhārasahi vatthūhi abhivadanti, tesaṃ kathetukamyatāya pucchāya ‘‘te ca kho bhonto’’tiādinā nayena pucchitvā tāni vatthūni vibhajitvā dassetuṃ ‘‘santi, bhikkhave’’tiādimāha. Tattha vadanti etenāti vādo, diṭṭhigatassetaṃ adhivacanaṃ. Sassato vādo etesanti sassatavādā, sassatadiṭṭhinoti attho. Eteneva nayena ito paresampi evarūpānaṃ padānaṃ attho veditabbo. Sassataṃ attānañca lokañcāti rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā taṃ sassataṃ amaraṃ niccaṃ dhuvaṃ paññapenti. Yathāha – ‘‘rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapenti tathā vedanaṃ, saññaṃ, saṅkhāre, viññāṇaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī’’ti.

现今以十八种缘起相为例，为了清楚说明其意，特以“这诸位尊者”等句向佛世尊问询，佛乃分别说明，宣说“具足、诸比库们”等。此中所言“是也”，即为主张，是属于见解说法。谓其为常有论者，即永恒论者，常见之意。由此理路，可得知他方诸说均系此类见解，认为诸色等为永恒之我及世间，即取以诸色诸法的某一实体为自我及世界，称之为永恒、常存、不死、常住。比如说，“色身为我亦为世界恒存”，又如“受、想、行、识亦为我亦为世常存”，皆为此义。

§31

31.Ātappamanvāyātiādīsu vīriyaṃ kilesānaṃ ātāpanabhāvena ātappanti vuttaṃ. Tadeva padahanavasena padhānaṃ. Punappunaṃ yuttavasena anuyogoti. Evaṃ tippabhedaṃ vīriyaṃ anvāya āgamma paṭiccāti attho. Appamādo vuccati satiyā avippavāso. Sammā manasikāroti upāyamanasikāro, pathamanasikāro, atthato ñāṇanti vuttaṃ hoti. Yasmiñhi manasikāre ṭhitassa pubbenivāsānussati ñāṇaṃ ijjhati, ayaṃ imasmiṃ ṭhāne manasikāroti adhippeto. Tasmā vīriyañca satiñca ñāṇañca āgammāti ayamettha saṅkhepattho. Tathārūpanti tathājātikaṃ. Cetosamādhinti cittasamādhiṃ. Phusatīti vindati paṭilabhati. Yathā samāhite citteti yena samādhinā sammā āhite suṭṭhu ṭhapite cittamhi anekavihitaṃpubbenivāsantiādīnaṃ attho visuddhimagge vutto.

所谓以精进为本，即于烦恼以精进火燃烧，谓之被称作热诚。此“火”字作引，谓根本。复次反复持续相续，谓呼应，说明精进依此相续而来，意同因缘。所谓不疏忽，谓有念而不放逸。所谓正思惟，是指循序之思维，亦称正智。托此思维，可得先行经验之记忆，此名为现处之思维。由是能生起精进、念与智，此即所摄之义。亦谓现地、现生。所谓心定，是心神专注。获得，谓获得如理。譬如专心定境，即用正定牢固确立心中，多种先行经验等意即显明于心，谓之净道。

So evamāhāti so evaṃ jhānānubhāvasampanno hutvā diṭṭhigatiko evaṃ vadati. Vañjhoti vañjhapasuvañjhatālādayo viya aphalo kassaci ajanakoti. Etena ‘‘attā’’ti ca ‘‘loko’’ti ca gahitānaṃ jhānādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Pabbatakūṭaṃ viya ṭhitoti kūṭaṭṭho. Esikaṭṭhāyiṭṭhitoti esikaṭṭhāyī viya hutvā ṭhitoti esikaṭṭhāyiṭṭhito. Yathā sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitoti attho. Ubhayenapi lokassa vināsābhāvaṃ dīpeti. Keci pana īsikaṭṭhāyiṭṭhitoti pāḷiṃ vatvā muñje īsikā viya ṭhitoti vadanti . Tatrāyamadhippāyo – yadidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamati. Yasmā ca īsikaṭṭhāyiṭṭhito, tasmā teva sattā sandhāvanti, ito aññattha gacchantīti attho.

如此称说，即说者已具禅定之体验功德，故其见解如是。谓为无果，如空腹蛙鸣似之，谓其徒劳无益、无所生育。由此辞“我”与“世界”，为断除禅所生色身本质。喻如山峰矗立，谓其巅顶高耸。喻如石柱稳立，谓其脚根巍然。正如坚实石柱不动，谓之稳立。此示二者，显明世界灭尽之意。然有些说者以“石柱立”比喻巴利语，谓其如钉般牢固，不动。此有三种解法：所谓“为此生”，谓为此而生，犹如钉刺敲入木中。因其石柱稳定，故众生相续由此处而生，故向此处来往，意涵其意。

Saṃsarantīti aparāparaṃ sañcaranti. Cavantīti evaṃ saṅkhyaṃ gacchanti. Tathā upapajjantīti. Aṭṭhakathāyaṃ pana pubbe ‘‘sassato attā ca loko cā’’ti vatvā idāni te ca sattā sandhāvantītiādinā vacanena ayaṃ diṭṭhigatiko attanāyeva attano vādaṃ bhindati, diṭṭhigatikassa dassanaṃ nāma na nibaddhaṃ, thusarāsimhi nikhātakhāṇu viya cañcalaṃ, ummattakapacchiyaṃ pūvakhaṇḍagūthagomayādīni viya cettha sundarampi asundarampi hoti yevāti vuttaṃ. Atthitveva sassatisamanti ettha sassatīti niccaṃ vijjamānatāya mahāpathaviṃva maññati, tathā sinerupabbatacandimasūriye. Tato tehi samaṃ attānaṃ maññamānā atthi tveva sassatisamanti vadanti.

轮转者，即彼此相继流转。流失者，即如此数目波动流转。于是称为再生。然于注疏中前有言“有常我与世界否”之论，今则以“彼诸众生相续”的说法，自破自身论点。所谓见解之所见未结，犹如露生草芥、沙砾等杂断碎屑，或狂风吹破之廪，或蛛网编织之疏乱，如是美丑诸法，皆显本见不坚固。此理既明，以永恒说为本义，自谓其见如天高大地，犹月、日、星、山峦，执此己见如实不欺，如此自见，则谓真存常恒。

Idāni sassato attā ca loko cātiādikāya paṭiññāya sādhanatthaṃ hetuṃ dassento ‘‘taṃ kissa hetu? Ahañhi ātappamanvāyā’’tiādimāha. Tattha imināmahaṃ etaṃ jānāmīti iminā visesādhigamena ahaṃ etaṃ paccakkhato jānāmi, na kevalaṃ saddhāmattakeneva vadāmīti dasseti, makāro panettha padasandhikaraṇatthaṃ vutto. Idaṃ, bhikkhave, paṭhamaṃ ṭhānanti catūhi vatthūhīti vatthusaddena vuttesu catūsu ṭhānesu idaṃ paṭhamaṃ ṭhānaṃ, idaṃ jātisatasahassamattānussaraṇaṃ paṭhamaṃ kāraṇanti attho.

现今为表达永恒我与世界之说法成立之因，故问其由来，谓“吾因精进火疗已”等语。于此，曰“我已知此”，谓由特殊体证，可确定吾以此而真知，非仅令信耳。实际上此为词语联系作解说之用。此即初处，谓以词语所指之四种条件，称为法义。此处所谓初处，是指生百千千万劫的根本缘起，即为此义。

§32-33

32-33. Upari vāradvayepi eseva nayo. Kevalañhi ayaṃ vāro anekajātisatasahassānussaraṇavasena vutto. Itare dasacattālīsasaṃvaṭṭavivaṭṭakappānussaraṇavasena. Mandapañño hi titthiyo anekajātisatasahassamattaṃ anussarati, majjhimapañño dasasaṃvaṭṭavivaṭṭakappāni, tikkhapañño cattālīsaṃ, na tato uddhaṃ.

32-33. 上文所说的两重理由，正是这个意思。唯有这一理由，是以多达数百万生物的相续追忆为依据。而另外诸理由则是以四十三个生命流转周期的追忆而成。正所谓愚昧之人只能追忆那百万众生的量级，中等智慧者则能追忆十个循环的生命流转，聪明者能追忆四十三个循环，超过此则不能。

§34

34. Catutthavāre takkayatīti takkī, takko vā assa atthīti takkī. Takketvā vitakketvā diṭṭhigāhino etaṃ adhivacanaṃ. Vīmaṃsāya samannāgatoti vīmaṃsī. Vīmaṃsā nāma tulanā ruccanā khamanā. Yathā hi puriso yaṭṭhiyā udakaṃ vīmaṃsitvā otarati, evameva yo tulayitvā ruccitvā khamāpetvā diṭṭhiṃ gaṇhāti, so ‘‘vīmaṃsī’’ti veditabbo. Takkapariyāhatanti takkena pariyāhataṃ, tena tena pariyāyena takketvāti attho. Vīmaṃsānucaritanti tāya vuttappakārāya vīmaṃsāya anucaritaṃ. Sayaṃpaṭibhānanti attano paṭibhānamattasañjātaṃ. Evamāhāti sassatadiṭṭhiṃ gahetvā evaṃ vadati.

34. “第四理由”为“理智”，即理智即利益。称为理智者，意指“定所当获的理智”。拥有了审议能力的人称为“审理者”。审理，意谓比较、辨别、容纳。譬如人经由筛滤水之后排出杂质，如是比较、喜悦并放下后接受一种观念的人，应称“审理者”。“理智周遍”即指经由理智环绕，以各种辩解周遍考虑。自己发挥则称为“自现”。由此说法便是针对“永远我见”而作的阐述。

Tattha catubbidho takkī – anussutiko, jātissaro, lābhī, suddhatakkikoti. Tattha yo ‘‘vessantaro nāma rājā ahosī’’tiādīni sutvā ‘‘tena hi yadi vessantarova bhagavā, sassato attā’’ti takkayanto diṭṭhiṃ gaṇhāti, ayaṃ anussutiko nāma. Dve tisso jātiyo saritvā – ‘‘ahameva pubbe asukasmiṃ nāma ahosiṃ, tasmā sassato attā’’ti takkayanto jātissaratakkiko nāma. Yo pana lābhitāya ‘‘yathā me idāni attā sukhī hoti, atītepi evaṃ ahosi, anāgatepi bhavissatī’’ti takkayitvā diṭṭhiṃ gaṇhāti, ayaṃ lābhītakkiko nāma. ‘‘Evaṃ sati idaṃ hotī’’ti takkamatteneva gaṇhanto pana suddhatakkiko nāma.

在那里，理智有四种——追闻者、生世者、收益者、纯理智者。所谓追闻者，即听闻“某某为王”等语，而以“若是确为某氏如来，即为永恒自我”而推测并建立见解者。两种生世包括以三世为限，推想“从前无我存在，因此有永恒自我”的人，称为生世理智者。以收益为根据，推测“如今自己安乐，过去、未来亦然”的人，称为收益理智者。唯纯理智者，单凭“如此才是”单一理智而建立见解。

§35

35.Etesaṃ vā aññatarenāti etesaṃyeva catunnaṃ vatthūnaṃ aññatarena ekena vā dvīhi vā tīhi vā. Natthi ito bahiddhāti imehi pana vatthūhi bahi aññaṃ ekaṃ kāraṇampi sassatapaññattiyā natthīti appaṭivattiyaṃ sīhanādaṃ nadati.

35. “它者”即指上述论及的四件事中，以其中之一、二或三件为所谓“其他”。称“无他处”者，意谓这些所就诸法中，并无别因，仅凭永恒实体的概念是错误的，因而发出狮吼般大声斥责。

§36

36.Tayidaṃ, bhikkhave, tathāgato pajānātīti bhikkhave, taṃ idaṃ catubbidhampi diṭṭhigataṃ tathāgato nānappakārato jānāti. Tato taṃ pajānanākāraṃ dassento ime diṭṭhiṭṭhānātiādimāha. Tattha diṭṭhiyova diṭṭhiṭṭhānā nāma. Api ca diṭṭhīnaṃ kāraṇampi diṭṭhiṭṭhānameva. Yathāha ‘‘katamāni aṭṭha diṭṭhiṭṭhānāni? Khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi, phassopi , saññāpi, vitakkopi, ayonisomanasikāropi, pāpamittopi, paratoghosopi diṭṭhiṭṭhāna’’nti. ‘‘Khandhā hetu, khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena, evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā hetu…pe… pāpamitto hetu. Paratoghoso hetu, paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena, evaṃ paratoghosopi diṭṭhiṭṭhāna’’nti (paṭi. ma. 1.124). Evaṃgahitāti diṭṭhisaṅkhātā tāva diṭṭhiṭṭhānā – ‘‘sassato attā ca loko cā’’ti evaṃgahitā ādinnā, pavattitāti attho. Evaṃparāmaṭṭhāti nirāsaṅkacittatāya punappunaṃ āmaṭṭhā parāmaṭṭhā, ‘idameva saccaṃ, moghamañña’nti pariniṭṭhāpitā . Kāraṇasaṅkhātā pana diṭṭhiṭṭhānā yathā gayhamānā diṭṭhiyo samuṭṭhāpenti, evaṃ ārammaṇavasena ca pavattanavasena ca āsevanavasena ca gahitā. Anādīnavadassitāya punappunaṃ gahaṇavasena parāmaṭṭhā. Evaṃgatikāti evaṃ nirayatiracchānapettivisayagatikānaṃ aññataragatikā. Evaṃ abhisamparāyāti idaṃ purimapadasseva vevacanaṃ, evaṃvidhaparalokāti vuttaṃ hoti.

36. “诸比库！如来亦如是知晓”，此乃示现如来对四种见解，能分别多种情况而知。因而显示知晓之方式，故称为见所等。所谓见所，专指所见之见解。又见之缘因乃见所本身。如所说：“何为八大见所？蕴为见所，无明、触、想、思维、不正当思惟、恶友、外邪也。”谓蕴是见所缘因、蕴为缘生缘起实体，如是蕴即为见所。无明为因，依此类推。又以此作引证，当知见所列诸法，即“我我我”和“世间我”等已被宣说，用以否定完全错误的永恒见。恒常又谓屡次迷误并否定觉悟，一味坚持“此即实真，迷妄无疑”等已终结。因缘此故能生起见所，正如集合般成诸见。又依因缘具足，犹如聚集、流转、依止而获持，故称“依止”。由于无始以来反复执着，故得成执念根基。所谓本质流转，乃诸流转妄执中的一法。所谓深入修习，谓此前段语意，即所谓“照如真实实法”之理，亦称“如是他方境界”之说。

Tañca tathāgato pajānātīti na kevalañca tathāgato sakāraṇaṃ sagatikaṃ diṭṭhigatameva pajānāti, atha kho tañca sabbaṃ pajānāti, tato ca uttaritaraṃ sīlañceva samādhiñca sabbaññutaññāṇañca pajānāti. Tañca pajānanaṃ na parāmasatīti tañca evaṃvidhaṃ anuttaraṃ visesaṃ pajānantopi ahaṃ pajānāmīti taṇhādiṭṭhimānaparāmāsavasena tañca na parāmasati. Aparāmasato cassa paccattaññeva nibbuti viditāti evaṃ aparāmasato cassa aparāmāsapaccayā sayameva attanāyeva tesaṃ parāmāsakilesānaṃ nibbuti viditā. Pākaṭaṃ, bhikkhave, tathāgatassa nibbānanti dasseti.

且如来亦如是知晓。非唯如来在见解上悉尽知，其后更悉知戒律定慧等一切，乃至圆满无二智亦悉知。又此知非愚痴所妄念，虽是无上殊胜知，终非贪/误见所染。正是因此无贪污垢而亲自知受烦恼灭已，悟证涅槃实已显。诸比库！此乃如来涅槃事实之显现。

Idāni yathāpaṭipannena tathāgatena sā nibbuti adhigatā, taṃ paṭipattiṃ dassetuṃ yāsu vedanāsu rattā titthiyā ‘‘idha sukhino bhavissāma, ettha sukhino bhavissāmā’’ti diṭṭhigahanaṃ pavisanti, tāsaṃyeva vedanānaṃ vasena kammaṭṭhānaṃ ācikkhanto vedanānaṃ samudayañcātiādimāha. Tattha yathābhūtaṃ viditvāti ‘‘avijjāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, taṇhāsamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, kammasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati (paṭi. ma. 1.50). Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passatī’’ti imesaṃ pañcannaṃ lakkhaṇānaṃ vasena vedanānaṃ samudayaṃ yathābhūtaṃ viditvā; ‘‘avijjānirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, taṇhānirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati , kammanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passatī’’ti (paṭi. ma. 1.50) imesaṃ pañcannaṃ lakkhaṇānaṃ vasena vedanānaṃ atthaṅgamaṃ yathābhūtaṃ viditvā, ‘‘yaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vedanāya assādo’’ti (saṃ. ni. 3.26) evaṃ assādañca yathābhūtaṃ viditvā, ‘‘yaṃ vedanā aniccā dukkhā vipariṇāmadhammā, ayaṃ vedanāya ādīnavo’’ti evaṃ ādīnavañca yathābhūtaṃ viditvā, ‘‘yo vedanāya chandarāgavinayo chandarāgappahānaṃ, idaṃ vedanāya nissaraṇa’’nti evaṃ nissaraṇañca yathābhūtaṃ viditvā vigatachandarāgatāya anupādāno anupādāvimutto, bhikkhave, tathāgato; yasmiṃ upādāne sati kiñci upādiyeyya, upādinnattā ca khandho bhaveyya, tassa abhāvā kiñci dhammaṃ anupādiyitvāva vimutto bhikkhave tathāgatoti.

现在，依照如来实修皆已证得涅槃，欲示现此修行一切痛苦皆了断者，那些为苦所缚、起流浪心的女人们心中生起“这里将会幸福，我们在那里也将获得幸福”的见解障碍。于是于此类痛苦以此五种标记的力量中，作为业用处而说痛苦的生起等。所谓“如实知晓”，意思是“无明所生则痛苦所生”，依此因缘，于痛苦蕴显现痛苦的起；“渴爱所生则痛苦所生”，依此因缘，痛苦蕴显起；“业所生则痛苦所生”，依此因缘，痛苦蕴显起；“触所生则痛苦所生”，依此因缘，痛苦蕴显起（即《中部》卷一五○页）。得见涅槃标志者，亦见痛苦蕴之起。”以这五种标记作为基础，知见痛苦的生起如实；“无明断，则痛苦断”，依此因果断处，痛苦蕴显其灭；“渴爱断，则痛苦断”，依断处，痛苦蕴显其灭；“业断，则痛苦断”，依断处，痛苦蕴显其灭；“触断，则痛苦断”，依断处，痛苦蕴显其灭。得见痛苦蕴灭之逆转标记（变化标记）者，见其灭。（《中部》卷一五○页）以五种标记为体，知痛苦之灭如实；“依痛苦生起者，生乐愉悦，此为痛苦之悦乐”（《相应部》第三册二六页）如是知乐；「所知痛无常、苦及变化之理，谓之痛苦之忧惧」（此为痛苦之忧惧）；“对痛产生贪着及离贪的去欲，此为痛苦之解脱”（痛苦解脱）。如此透彻理解即断欲离欲之德，若执著于痛苦而有所取，则现有蕴将生，若不执著则无蕴生，未执著即是解脱如来。

§37

37.Ime kho te, bhikkhaveti ye te ahaṃ – ‘‘katame, ca te, bhikkhave, dhammā gambhīrā’’ti apucchiṃ, ‘‘ime kho te, bhikkhave, tañca tathāgato pajānāti tato ca uttaritaraṃ pajānātī’’ti evaṃ niddiṭṭhā sabbaññutaññāṇadhammā gambhīrā duddasā…pe… paṇḍitavedanīyāti veditabbā. Yehi tathāgatassa neva puthujjano, na sotāpannādīsu aññataro vaṇṇaṃ yathābhūtaṃ vattuṃ sakkoti, atha kho tathāgatova yathābhūtaṃ vaṇṇaṃ sammā vadamāno vadeyyāti evaṃ pucchamānenāpi sabbaññutaññāṇameva puṭṭhaṃ, niyyātentenāpi tadeva niyyātitaṃ, antarā pana diṭṭhiyo vibhattāti.

第37条。诸比库！我曾问：“诸比库，当何法深奥难解？”答曰：“诸比库！此为如来所知晓法，且更深知晓，谓无所不解之法深奥难解。”此说已明彻，毕竟一切智法深奥难解，彼智可知者。以非沙门如凡夫者，或非须陀洹果以下者，不能真实准确完整言说。如来则真实圆满陈说之。即便如此发问，也必求一切智法之已得知识；以惟此知识而真实达成，唯见切分之见解异，此谓讥诵时说见解违散。

Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵分的解说已结束。

Ekaccasassatavādavaṇṇanā一分常住论的解说

§38

38.Ekaccasassatikāti ekaccasassatavādā. Te duvidhā honti – sattekaccasassatikā, saṅkhārekaccasassatikāti. Duvidhāpi idha gahitāyeva.

第38条。所谓“一百又若干”即一百数说者。有二种说法，一者为三百又若干，一者为数种三百又若干。此处针对此二种说法详论。

§39

39.Yanti nipātamattaṃ. Kadācīti kismiñci kāle. Karahacīti tasseva vevacanaṃ. Dīghassaaddhunoti dīghassa kālassa. Accayenāti atikkamena . Saṃvaṭṭatīti vinassati. Yebhuyyenāti ye uparibrahmalokesu vā arūpesu vā nibbattanti, tadavasese sandhāya vuttaṃ. Jhānamanena nibbattattā manomayā. Pīti tesaṃ bhakkho āhāroti pītibhakkhā. Attanova tesaṃ pabhāti sayaṃpabhā. Antalikkhe carantīti antalikkhacarā. Subhesu uyyānavimānakapparukkhādīsu tiṭṭhantīti, subhaṭṭhāyino subhā vā manorammavatthābharaṇā hutvā tiṭṭhantīti subhaṭṭhāyino. Ciraṃ dīghamaddhānanti ukkaṃsena aṭṭha kappe.

第39条。动词“去”者，谓“在某时去”也。其分词“既作去者”，谓其词意明了。“现今长久”谓现时之长久。“以快速者”即快速越过。“流转”则为消灭。“现于诸天”可为色界或无色界天众所现。此为简要解说。禅入所因由亦以心力得灭，喜乐为修炼粮食，乐食在彼自显其现，因此常游行虚空者，处于乐境。诸优美居所，如园林、凉亭、树木等，乃美妙庄严所处也。常久长者，真实大劫之义。

§40

40.Vivaṭṭatīti saṇṭhāti. Suññaṃ brahmavimānanti pakatiyā nibbattasattānaṃ natthitāya suññaṃ, brahmakāyikabhūmi nibbattatīti attho. Tassa kattā vā kāretā vā natthi, visuddhimagge vuttanayena pana kammapaccayautusamuṭṭhānā ratanabhūmi nibbattati. Pakatinibbattiṭṭhānesuyeva cettha uyyānakapparukkhādayo nibbattanti. Atha sattānaṃ pakatiyā vasitaṭṭhāne nikanti uppajjati, te paṭhamajjhānaṃ bhāvetvā tato otaranti, tasmā atha kho aññataro sattotiādimāha. Āyukkhayā vā puññakkhayā vāti ye uḷāraṃ puññakammaṃ katvā yattha katthaci appāyuke devaloke nibbattanti, te attano puññabalena ṭhātuṃ na sakkonti, tassa pana devalokassa āyuppamāṇeneva cavantīti āyukkhayā cavantīti vuccanti. Ye pana parittaṃ puññakammaṃ katvā dīghāyukadevaloke nibbattanti, te yāvatāyukaṃ ṭhātuṃ na sakkonti, antarāva cavantīti puññakkhayā cavantīti vuccanti. Dīghamaddhānaṃ tiṭṭhatīti kappaṃ vā upaḍḍhakappaṃ vā.

第40条。所说“展转”谓集合体。空无色梵天宫指众生无处所住的空无之境，身心梵体之地的生灭意。此处无有主宰或造作者，而称其为清净之地。此处由业因缘成就之宝界亦谓之天居所。于众生之中居住之处生起戒法，彼处若练习禅定，则随彼处有园林凉亭等生。当众生居住于此间之地时，生起嗜欲，之后弃舍。所以称为“有众生”等。寿尽或福尽之者，若善行大，生于不安乐天界者，不能凭自身善力久存，随天寿命终尽，谓寿尽灭。若作善业护身者，生于长寿天界者，可久存身命，谓福尽灭。长久者即云劫或半劫。

§41

41.Anabhiratīti aparassāpi sattassa āgamanapatthanā. Yā pana paṭighasampayuttā ukkaṇṭhitā, sā brahmaloke natthi. Paritassanāti ubbijjanā phandanā, sā panesā tāsatassanā, taṇhātassanā, diṭṭhitassanā, ñāṇatassanāti catubbidhā hoti. Tattha ‘‘jātiṃ paṭicca bhayaṃ bhayānakaṃ chambhitattaṃ lomahaṃso cetaso utrāso. Jaraṃ… byādhiṃ… maraṇaṃ paṭicca…pe… utrāso’’ti (vibha. 921) ayaṃ tāsatassanā nāma. ‘‘Aho vata aññepi sattā itthattaṃ āgaccheyyu’’nti (dī. ni. 3.38) ayaṃ taṇhātassanā nāma. ‘‘Paritassitavipphanditamevā’’ti ayaṃ diṭṭhitassanā nāma. ‘‘Tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjantī’’ti (a. ni. 4.33) ayaṃ ñāṇatassanā nāma. Idha pana taṇhātassanāpi diṭṭhitassanāpi vaṭṭati. Brahmavimānanti idha pana paṭhamābhinibbattassa atthitāya suññanti na vuttaṃ. Upapajjantīti upapattivasena upagacchanti. Sahabyatanti sahabhāvaṃ.

第41条。“不悦”者谓众生由来历断绝不续，不复娑婆寻来。若结合瞋恚而生，彼无复于梵天界。所谓恐怖为内驱心扰动，表现为十种恐怖，分别为生死恐怖、出生之恐怖、疾病之恐怖、老死之恐怖等（《增支部》九二一）。此为内驱之恐怖。亦谓“他亦将来众生所生真实本性变化恐怖”，谓为渴爱内驱之恐怖。再者“恐怖为见异声闻作经中所说恐怖，如因聆听世尊所说法而生之震怖安慰等”，此为智感恐怖。此中，渴爱恐怖与见解恐怖是并起者。所谓梵宫居所，此处乃初生灭之意，而未明说。入生谓以生成之生相进入。并行谓共相伴。

§42

42.Abhibhūti abhibhavitvā ṭhito jeṭṭhakohamasmīti. Anabhibhūtoti aññehi anabhibhūto. Aññadatthūti ekaṃsavacane nipāto. Dassanavasena daso, sabbaṃ passāmīti attho. Vasavattīti sabbaṃ janaṃ vase vattemi. Issaro kattā nimmātāti ahaṃ loke issaro, ahaṃ lokassa kattā ca nimmātā ca, pathavī – himavanta-sineru-cakkavāḷa-mahāsamudda-candima-sūriyā mayā nimmitāti. Seṭṭho sajitāti ahaṃ lokassa uttamo ca sajitā ca, ‘‘tvaṃ khattiyo nāma hohi, tvaṃ brāhmaṇo, vesso, suddo, gahaṭṭho, pabbajito nāma. Antamaso tvaṃ oṭṭho hohi, goṇo hohī’’ti ‘‘evaṃ sattānaṃ saṃvisajetā aha’’nti maññati. Vasī pitā bhūtabhabyānanti (dī. ni. 1.17) ahamasmi ciṇṇavasitāya vasī, ahaṃ pitā bhūtānañca bhabyānañcāti maññati. Tattha aṇḍajajalābujā sattā antoaṇḍakose ceva antovatthimhi ca bhabyā nāma, bahi nikkhantakālato paṭṭhāya bhūtā nāma. Saṃsedajā paṭhamacittakkhaṇe bhabyā, dutiyato paṭṭhāya bhūtā. Opapātikā paṭhamairiyāpathe bhabyā, dutiyato paṭṭhāya bhūtāti veditabbā. Te sabbepi mayhaṃ puttāti saññāya ‘‘ahaṃ pitā bhūtabhabyāna’’nti maññati.

42.『Abhibhūti』意为『主宰』，『abhibhavitvā』表示『成为主宰之后』，『ṭhito』是『立定』，『jeṭṭhakohamasmīti』意为『我是最尊贵的我』。『Anabhibhūtoti』意谓『未被主宰』，是由他人所指称的。『Aññadatthūti』是一词中的一种终结词，表示特殊的意旨。『Dassanavasena daso, sabbaṃ passāmīti』意为『以见为量，有十种，即观察全部』。『Vasavattīti』是『以支配管辖』，意为『支配全众生』之义。『Issaro kattā nimmātāti』意谓『我是世间的主宰，是世间的主宰与创造者，地球、喜马拉雅山、须弥山、四天下界、大海、月亮、太阳，皆由我所生』。『Seṭṭho sajitāti』表达『我是世间最尊贵与最强者』，其含义为『你应当作为王族、婆罗门、劳动者、奴隶、居士或出家者，最末为农夫或部落，一切众生皆由我而生』。『Vasī pitā bhūtabhabyānanti』(摘自小经注)意谓『我是过去世与未来世众生的父亲，是具足掌控之者』。这里的生者是指从蛋、水生、胎生、湿生四种生命众生，尚在母腹中者称为未来生，出腹而在世者称为现生。通过这些，众生皆被认为是我的儿子，这即是『我是过去与未来之父』的观念。

Idāni kāraṇato sādhetukāmo – ‘‘mayā ime sattā nimmitā’’ti paṭiññaṃ katvā ‘‘taṃ kissa hetū’’tiādimāha. Itthattanti itthabhāvaṃ, brahmabhāvanti attho. Iminā mayanti attano kammavasena cutāpi upapannāpi ca kevalaṃ maññanāmatteneva ‘‘iminā mayaṃ nimmitā’’ti maññamānā vaṅkacchidde vaṅkaāṇī viya onamitvā tasseva pādamūlaṃ gacchantīti.

现在由于所造之因，欲求完成——说『这些众生因我而生』而作出承诺后，有人便问『这是为何缘由？』等。『Itthattanti』指『如此之性』，『brahmabhāvanti』解释为『梵天之性』。意思是：虽然这些众生因自己的业力而死而再生，但仍仅是凭主观想象，自认为『他们因我而生』，如同曲尺状的蛇弯曲行走，并只踩着自己的足根一般。

§43

43.Vaṇṇavantataro cāti vaṇṇavantataro, abhirūpo pāsādikoti attho. Mahesakkhataroti issariyaparivāravasena mahāyasataro.

色彩更胜者，谓颜色胜过别者，美好宜人。大萨咖支配者，谓拥有王权随从之盛大君主。

§44

44.Ṭhānaṃkho panetanti kāraṇaṃ kho panetaṃ. So tato cavitvā aññatra na gacchati, idheva āgacchati, taṃ sandhāyetaṃ vuttaṃ. Agārasmāti gehā. Anagāriyanti pabbajjaṃ. Pabbajjā hi yasmā agārassa hi taṃ kasigorakkhādikammaṃ tattha natthi, tasmā anagāriyanti vuccati. Pabbajatīti upagacchati. Tato paraṃ nānussaratīti tato pubbenivāsā paraṃ na sarati, sarituṃ asakkonto tattha ṭhatvā diṭṭhiṃ gaṇhāti.

44.『Ṭhānaṃkho panetanti』意思是说因由此处而离开，即缘由此而动身。离开此处之后不至他处，而是返回此处故而被称之。『Agārasmāti』指『在家』，『Anagāriyanti』指出家，亦即出家。『Pabbajjā』是指出家。由于出家者离开住所，他们不从事看护猪羊等家务事，因此称之为『无家者』。『Pabbajatīti upagacchati』是『前往出家』的意思。之后因不复返回过去住所而取得果位，因而在该处站立而得观念。

Niccotiādīsu tassa upapattiṃ apassanto niccoti vadati, maraṇaṃ apassanto dhuvoti, sadābhāvato sassatoti, jarāvasenāpi vipariṇāmassa abhāvato avipariṇāmadhammoti. Sesamettha paṭhamavāre uttānamevāti.

对于『Niccoti』等词的起源不了解者，将『Niccoti』说作『死』，『Dhuvoti』说作『常驻』，『Sassatoti』说成『永存』，因对老朽衰败的本质不了解，故生起『永恒常住』之见。最后一句指明此处是首现于第一句。

§45-46

45-46. Dutiyavāre khiḍḍāya padussanti vinassantīti khiḍḍāpadosikā, padūsikātipi pāḷiṃ likhanti, sā aṭṭhakathāyaṃ natthi. Ativelanti atikālaṃ, aticiranti attho. Hassakhiḍḍāratidhammasamāpannāti hassarati dhammañceva khiḍḍāratidhammañca samāpannā anuyuttā, keḷihassasukhañceva kāyikavācasikakīḷāsukhañca anuyuttā, vuttappakāraratidhammasamaṅgino hutvā viharantīti attho.

45-46.第二重，谓玩弄毁坏者，谓玩弄过度者，毁坏者也。玩弄过度者，书中亦拼写此。提前者，谓过早，过晚者同。笑玩极盛者，谓笑声及其玩乐极盛，包含身体、言语之戏乐。此谓常随其乐而行，称之。

Sati sammussatīti khādanīyabhojanīyesu sati sammussati. Te kira puññavisesādhigatena mahantena attano sirivibhavena nakkhattaṃ kīḷantā tāya sampattimahantatāya – ‘‘āhāraṃ paribhuñjimha, na paribhuñjimhā’’tipi na jānanti. Atha ekāhārātikkamanato paṭṭhāya nirantaraṃ khādantāpi pivantāpi cavantiyeva, na tiṭṭhanti. Kasmā? Kammajatejassa balavatāya, karajakāyassa mandatāya, manussānañhi kammajatejo mando, karajakāyo balavā. Tesaṃ tejassa mandatāya karajakāyassa balavatāya sattāhampi atikkamitvā uṇhodakaacchayāguādīhi sakkā vatthuṃ upatthambhetuṃ. Devānaṃ pana tejo balavā hoti, karajaṃ mandaṃ. Te ekaṃ āhāravelaṃ atikkamitvāva saṇṭhātuṃ na sakkonti. Yathā nāma gimhānaṃ majjhanhike tattapāsāṇe ṭhapitaṃ padumaṃ vā uppalaṃ vā sāyanhasamaye ghaṭasatenāpi siñciyamānaṃ pākatikaṃ na hoti, vinassatiyeva. Evameva pacchā nirantaraṃ khādantāpi pivantāpi cavantiyeva, na tiṭṭhanti. Tenāha ‘‘satiyā sammosā te devā tamhā kāyā cavantī’’ti. Katame pana te devāti? Ime devāti aṭṭhakathāyaṃ vicāraṇā natthi, ‘‘devānaṃ kammajatejo balavā hoti, karajaṃ manda’’nti avisesena vuttattā pana ye keci kabaḷīkārāhārūpajīvino devā evaṃ karonti, teyeva cavantīti veditabbā. Keci panāhu – ‘‘nimmānaratiparanimmitavasavattino te devā’’ti. Khiḍḍāpadussanamatteneva hete khiḍḍāpadosikāti vuttā. Sesamettha purimanayeneva veditabbaṃ.

念虑的聚集就是说在饮食与副食上念虑俱足。他们确实凭借善业殊胜的广大财富及自身的富裕，像天人游戏星辰一样，故不知有“吾食自享，不受他食”三种意思。随后他们虽不断摄取饮食，时常吃喝，却如行尸走肉，不能持久站立。何以故？因业力的光明迟缓，肉身迟钝，人类的业力光明微弱，肉身却强健。他们业力光明迟缓，肉身强健，超过一周时以热水、冷水、饮食等支撑生命。诸天的业光强健，肉体迟缓。他们虽过一食时刻，即难稳固不灭。譬如石头砌成的池中放莲或水草，傍晚时节以百钵水浇灌，终究不能生青叶，反而败坏。因而他们虽不断饮食，时常吃喝，却如行尸走肉，难以持存。于是说“因念虑聚集，彼天之身如行尸走肉。”问此“诸天”者是谁？此注疏中无特别讨论，仅言“诸天业力强健，肉身迟缓”，而某些起劣质饮食为生者甚或为诸天，彼等即如行尸走肉。有者又说“彼是以造作乐趣及造作所现而生的诸天。”此谓[sic]当为嗔愤性起于此故。当此说辞，应以前说通解。

§47-48

47-48. Tatiyavāre manena padussanti vinassantīti manopadosikā, ete cātumahārājikā. Tesu kira eko devaputto – nakkhattaṃ kīḷissāmīti saparivāro rathena vīthiṃ paṭipajjati, athañño nikkhamanto taṃ purato gacchantaṃ disvā – ‘bho ayaṃ kapaṇo’, adiṭṭhapubbaṃ viya etaṃ disvā – ‘‘pītiyā uddhumāto viya bhijjamāno viya ca gacchatī’’ti kujjhati. Purato gacchantopi nivattitvā taṃ kuddhaṃ disvā – kuddhā nāma suviditā hontīti kuddhabhāvamassa ñatvā – ‘‘tvaṃ kuddho, mayhaṃ kiṃ karissasi, ayaṃ sampatti mayā dānasīlādīnaṃ vasena laddhā, na tuyhaṃ vasenā’’ti paṭikujjhati. Ekasmiñhi kuddhe itaro akuddho rakkhati, ubhosu pana kuddhesu ekassa kodho itarassa paccayo hoti. Tassapi kodho itarassa paccayo hotīti ubho kandantānaṃyeva orodhānaṃ cavanti. Ayamettha dhammatā. Sesaṃ vuttanayeneva veditabbaṃ.

第47至48句中说心识生嗔愤而消灭，谓心念愤怒者，彼为四大王天者。其中一名天子乘车跟随星辰游行，另一天子出行见前者，心念生嗔叹曰：“此乃奸诈之辈，貌甚喜乐，却像受伤般行走。”前者见后者回头愤怒，知其愤怒情状曰：“你心中愤怒，要我如何？这财富乃我因布施戒律等所获，不属你。”一方愤怒时，他方不愤怒保护其身，双方皆有愤怒因彼此为因果，若两人皆愤怒则如同挣扎之兽逃逸。此理所示，似乎为此义旨。余文应当由此推知。

§49-52

49-52. Takkīvāde ayaṃ cakkhādīnaṃ bhedaṃ passati, cittaṃ pana yasmā purimaṃ purimaṃ pacchimassa pacchimassa paccayaṃ datvāva nirujjhati, tasmā cakkhādīnaṃ bhedato balavatarampi cittassa bhedaṃ na passati. So taṃ apassanto yathā nāma sakuṇo ekaṃ rukkhaṃ jahitvā aññasmiṃ nilīyati, evameva imasmiṃ attabhāve bhinne cittaṃ aññatra gacchatīti gahetvā evamāha. Sesamettha vuttanayeneva veditabbaṃ.

49至52句中，这与眼等根的分别观察有关。心识因前缘散灭，故尽管眼根等各异，其所执心却不能辨别差别。谓无眼见之下，如鸟离一树而栖于别处，虽别树与旧树不同，心识除自性以外，终难观察差别。由此得名。余文应据此教授意旨了解。

Antānantavādavaṇṇanā有边无边论的解说

§53

53.Antānantikāti antānantavādā, antaṃ vā anantaṃ vā antānantaṃ vā nevantānānantaṃ vā ārabbha pavattavādāti attho.

53.终末与无终，谓终与无终、终无终与无终终之说，谓由此开始而推动，故称此义。

§54-60

54-60.Antasaññīlokasmiṃ viharatīti paṭibhāganimittaṃ cakkavāḷapariyantaṃ avaḍḍhetvā taṃ – ‘‘loko’’ti gahetvā antasaññī lokasmiṃ viharati, cakkavāḷapariyantaṃ katvā vaḍḍhitakasiṇo pana anantasaññī hoti, uddhamadho avaḍḍhetvā pana tiriyaṃ vaḍḍhetvā uddhamadho antasaññī, tiriyaṃ anantasaññī. Takkīvādo vuttanayeneva veditabbo. Ime cattāropi attanā diṭṭhapubbānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā.

54至60句中谓“antasaññī lokasmiṃ viharatīti”，是自体部分缘故，扩大视界至圆圈边界而称“界”，以此界为缘界“居”。成了圆圈边界，名为“有部分缘的界”，称为“antasaññī”（部分有知者）。而以扩大金刚等为中上下，竖向建构时，上中称“antasaññī”，下称“anantasaññī”，中下亦然。此一详细说明应依理会解。此四者皆依先前所见依止而现，称为“初见”教理，中后世前行者所入。

Amarāvikkhepavādavaṇṇanā「不死矫乱论」的解释

§61

61. Na maratīti amarā. Kā sā? Evantipi me notiādinā nayena pariyantarahitā diṭṭhigatikassa diṭṭhi ceva vācā ca. Vividho khepoti vikkhepo, amarāya diṭṭhiyā vācāya ca vikkhepoti amarāvikkhepo, so etesaṃ atthīti amarāvikkhepikā, aparo nayo – amarā nāma ekā macchajāti, sā ummujjananimujjanādivasena udake sandhāvamānā gahetuṃ na sakkāti, evameva ayampi vādo itocito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati. So etesaṃ atthīti amarāvikkhepikā.

61.不死者谓不死。若何？亦从“不我而无我”等说转变错误之见及言语。种种邪见谓放逸妄念。依“不死之见及言语”等放逸妄念，谓此义称为不死放逸。又谓不死为一水生之物，因其溺水无法浮游，故此见亦复如此亦称不死放逸。

§62

62.‘‘Idaṃkusala’’nti yathābhūtaṃ nappajānātīti dasa kusalakammapathe yathābhūtaṃ nappajānātīti attho. Akusalepi dasa akusalakammapathāva adhippetā. So mamassa vighātoti ‘‘musā mayā bhaṇita’’nti vippaṭisāruppattiyā mama vighāto assa, dukkhaṃ bhaveyyāti attho. So mamassa antarāyoti so mama saggassa ceva maggassa ca antarāyo assa. Musāvādabhayā musāvādaparijegucchāti musāvāde ottappena ceva hiriyā ca. Vācāvikkhepaṃ āpajjatīti vācāya vikkhepaṃ āpajjati. Kīdisaṃ? Amarāvikkhepaṃ, apariyantavikkhepanti attho.

62.“此为善”者，断不可不真实地了知其义，即对十善业道的真实理解不可不明白。恶业亦同，为十恶业道所包含。此谓我之障碍，谓“我所言乃虚伪”，因对言语的背离而生我障碍，故生苦果。此谓我之阻碍，谓我亦为天界及道途之阻碍。因害怕妄语，自生恐惧及羞耻。谓生言语背离，即言语渐生散乱。问何种散乱？谓令言语散乱者为无常散乱，亦即无边散乱。

Evantipi me notiādīsu evantipi me noti aniyamitavikkhepo . Tathātipi me noti ‘‘sassato attā ca loko cā’’ti vuttaṃ sassatavādaṃ paṭikkhipati. Aññathātipi me noti sassatato aññathā vuttaṃ ekaccasassataṃ paṭikkhipati. Notipi me noti – ‘‘na hoti tathāgato paraṃ maraṇā’’ti vuttaṃ ucchedaṃ paṭikkhipati. No notipi me noti ‘‘neva hoti na na hotī’’ti vuttaṃ takkīvādaṃ paṭikkhipati. Sayaṃ pana ‘‘idaṃ kusala’’nti vā ‘‘akusala’’nti vā puṭṭho na kiñci byākaroti. ‘‘Idaṃ kusala’’nti puṭṭho ‘‘evantipi me no’’ti vadati. Tato ‘‘kiṃ akusala’’nti vutte ‘‘tathātipi me no’’ti vadati. ‘‘Kiṃ ubhayato aññathā’’ti vutte ‘‘aññathātipi me no’’ti vadati. Tato ‘‘tividhenāpi na hoti, kiṃ te laddhī’’ti vutte ‘‘notipi me no’’ti vadati. Tato ‘‘kiṃ no noti te laddhī’’ti vutte ‘‘no notipi me no’’ti evaṃ vikkhepameva āpajjati, ekasmimpi pakkhe na tiṭṭhati.

如是于“我非如此”等，言我非无序性散乱。如是“我非所有等常我及世界”语，驳斥常见论。有别者言非永久即有差别，某些人驳斥常论。又言非即否定“如来死后无复生”，驳灭断灭论。复言非否定“非有非无”，驳斥微妙见。若自问“此为善或恶”则不作详细说明。问“此为善”时答“如是我非”；问“何为恶”答“如是我非”；问“两者何别”答“如是我非”；问“三种皆无，如何得果”，答“非也”；问“非者何果”，答“如是我非”。此种散乱生起，不常止于一面。

§63

63.Chando vā rāgo vāti ajānantopi sahasā kusalameva ‘‘kusala’’nti vatvā akusalameva ‘‘akusala’’nti vatvā mayā asukassa nāma evaṃ byākataṃ, kiṃ taṃ subyākatanti aññe paṇḍite pucchitvā tehi – ‘‘subyākataṃ, bhadramukha, kusalameva tayā kusalaṃ, akusalameva akusalanti byākata’’nti vutte natthi mayā sadiso paṇḍitoti evaṃ me tattha chando vā rāgo vā assāti attho. Ettha ca chando dubbalarāgo, rāgo balavarāgo. Doso vā paṭigho vāti kusalaṃ pana ‘‘akusala’’nti, akusalaṃ vā ‘‘kusala’’nti vatvā aññe paṇḍite pucchitvā tehi – ‘‘dubyākataṃ tayā’’ti vutte ettakampi nāma na jānāmīti tattha me assa doso vā paṭigho vāti attho. Idhāpi doso dubbalakodho, paṭigho balavakodho.

63.欲或贪即使无知，亦断称“善”为善，称“恶”为恶，为我不安的名号。问“何为良好明了”，他人智者问及时说：“良好明了者仅是善即善，恶即恶”，无我同巧者说此，即生欲或贪含意。此欲为弱贪，贪甚为强。嗔或恚谓善即恶，恶即善，智者问及称“表达不善”，我对此不知故有嗔恚含义。此嗔为弱恚，恚为强恚。

Taṃmamassa upādānaṃ, so mamassa vighātoti taṃ chandarāgadvayaṃ mama upādānaṃ assa, dosapaṭighadvayaṃ vighāto. Ubhayampi vā daḷhaggahaṇavasena upādānaṃ , vihananavasena vighāto. Rāgo hi amuñcitukāmatāya ārammaṇaṃ gaṇhāti jalūkā viya. Doso vināsetukāmatāya āsīviso viya. Ubhopi cete santāpakaṭṭhena vihananti yevāti ‘‘upādāna’’nti ca ‘‘vighāto’’ti ca vuttā. Sesaṃ paṭhamavārasadisameva.

此我之贪著，谓此贪嗔二者我之执著；嗔恚二者为我之障碍。两者皆以执着的坚固形态为贪著，恚嗔则带破坏形态为障碍。贪欲如痢虫临吸欲望寄宿；嗔恚如毒蛇生灭毁坏。二者皆以内心断裂之苦痛而分离，故称为“执着”及“障碍”。结论同第一节。

§64

64.Paṇḍitāti paṇḍiccena samannāgatā. Nipuṇāti saṇhasukhumabuddhino sukhumaatthantaraṃ paṭivijjhanasamatthā. Kataparappavādāti viññātaparappavādā ceva parehi saddhiṃ katavādaparicayā ca. Vālavedhirūpāti vālavedhidhanuggahasadisā. Te bhindantā maññeti vālavedhi viya vālaṃ sukhumānipi paresaṃ diṭṭhigatāni attano paññāgatena bhindantā viya carantīti attho. Te maṃ tatthāti te samaṇabrāhmaṇā maṃ tesu kusalākusalesu. Samanuyuñjeyyunti ‘‘kiṃ kusalaṃ, kiṃ akusalanti attano laddhiṃ vadā’’ti laddhiṃ puccheyyuṃ. Samanugāheyyunti ‘‘idaṃ nāmā’’ti vutte ‘‘kena kāraṇena etamatthaṃ gāheyyu’’nti kāraṇaṃ puccheyyuṃ. Samanubhāseyyunti ‘‘iminā nāma kāraṇenā’’ti vutte kāraṇe dosaṃ dassetvā ‘‘na tvaṃ idaṃ jānāsi, idaṃ pana gaṇha, idaṃ vissajjehī’’ti evaṃ samanuyuñjeyyuṃ. Na sampāyeyyanti na sampādeyyaṃ, sampādetvā kathetuṃ na sakkuṇeyyanti attho. So mamassa vighātoti yaṃ taṃ punappunaṃ vatvāpi asampāyanaṃ nāma, so mama vighāto assa, oṭṭhatālujivhāgalasosanadukkhameva assāti attho. Sesametthāpi paṭhamavārasadisameva.

64.智者者，具智慧者也。通达者，能察微细之义。所谓“相对言辞”，乃指彼知相对之言辞，且同第三方谐和之言辞。喻为绳索之形，为依附绳索之物。谓彼断裂者，自以为绳索乃弯曲细微者，与他人思想中知见的绳索相纵行。谓彼为诸比库、婆罗门等，在善恶之间摇摆不定。谓彼应问“何为善何为恶”，应问法乐义。谓彼应从“此名”及“因缘”二处探讨，问因由。谓彼应领悟“此因”以后，应显出嗔恚，令彼曰：“尔不知此，尔应执持，尔应放弃”，如此开启善法。但其不能实现，不能成就，不能证知。谓我之障碍乃此反复之无成就，乃为心无定之苦，如舌锋利割裂之苦。结论与前同。

§65-66

65-66.Mandoti mandapañño apaññassevetaṃ nāmaṃ. Momūhoti atisammūḷho. Hotitathāgatotiādīsu satto ‘‘tathāgato’’ti adhippeto. Sesamettha uttānameva. Imepi cattāro pubbe pavattadhammānusāreneva diṭṭhiyā gahitattā pubbantakappikesu paviṭṭhā.

65-66.愚者谓为愚瞋无慧者。愚痴谓极端迷惑者。诸“存在”、“如来”等名称集总为“如来”者也。其余均与前述相同。本节亦指四种早前所论，依先前世间传续、见解的接受，现世亦复传续。

Adhiccasamuppannavādavaṇṇanā「偶然生起论」的解释

§67

67. ‘‘Adhiccasamuppanno attā ca loko cā’’ti dassanaṃ adhiccasamuppannaṃ. Taṃ etesaṃ atthīti adhiccasamuppannikā. Adhiccasamuppannanti akāraṇasamuppannaṃ.

67.“上升生起及自体与世界”之见，即谓上升生起。此义为上升生起之意。所谓上升生起者，谓无因而生起者。

§68-73

68-73.Asaññasattāti desanāsīsametaṃ, acittuppādā rūpamattakaattabhāvāti attho. Tesaṃ evaṃ uppatti veditabbā – ekacco hi titthāyatane pabbajitvā vāyokasiṇe parikammaṃ katvā catutthajjhānaṃ nibbattetvā jhānā vuṭṭhāya – ‘‘citte dosaṃ passati, citte sati hatthacchedādidukkhañceva sabbabhayāni ca honti, alaṃ iminā cittena, acittakabhāvova santo’’ti, evaṃ citte dosaṃ passitvā aparihīnajjhāno kālaṃ katvā asaññasattesu nibbattati, cittamassa cuticittanirodhena idheva nivattati, rūpakkhandhamattameva tattha pātubhavati. Te tattha yathā nāma jiyāvegakkhitto saro yattako jiyāvego, tattakameva ākāse gacchati. Evameva jhānavegakkhittā upapajjitvā yattako jhānavego, tattakameva kālaṃ tiṭṭhanti, jhānavege pana parihīne tattha rūpakkhandho antaradhāyati, idha pana paṭisandhisaññā uppajjati. Yasmā pana tāya idha uppannasaññāya tesaṃ tattha cuti paññāyati, tasmā ‘‘saññuppādā ca pana te devā tamhā kāyā cavantī’’ti vuttaṃ. Santatāyāti santabhāvāya. Sesamettha uttānameva. Takkīvādopi vuttanayeneva veditabboti.

68-73.所谓无识众生，是对教义之示现。其义为：由心生起，而以色为依赖之自体状态。对此应知其生起法——有些人虽出家于异端道场，或在空中游行修习，乃至第四禅灭，禅定已尽，然而“心中见烦恼，于心中有断之苦、诸恐怖”，从而对此心不欢喜，以为具无心性者安乐。于此心见烦恼，修不退转禅定，历时而于无识众生中涅槃，其心在此处因心息灭而还流于此，即只歸于色蕴而现。此其状如因生命力渐消之波浪，浪势趋于无时，波浪即在空中延续。同理，禅定时，若波浪势扬起，则禅定波浪亦继起，禅定波浪消退则色蕴隐灭，但此时有续识出现。因此以此续识为“识业因起时，诸天从身而出”。此常为存在之意。此余论应依照正理体认，此处应从理性的辩证讨论来理解。

Aparantakappikavaṇṇanā关于未来边际计度者的解释

§74

74. Evaṃ aṭṭhārasa pubbantakappike dassetvā idāni catucattārīsaṃ aparantakappike dassetuṃ – ‘‘santi, bhikkhave’’tiādimāha. Tattha anāgatakoṭṭhāsasaṅkhātaṃ aparantaṃ kappetvā gaṇhantīti aparantakappikā, aparantakappo vā etesaṃ atthīti aparantakappikā. Evaṃ sesampi pubbe vuttappakāranayeneva veditabbaṃ.

74.依此法显现十八前世，以今显示四十四后世，复说：“诸比库！”诸后世之聚束，令其聚束后，取、集也称为后世聚生者。如此对终结亦应依据前述之证据理解。

Saññīvādavaṇṇanā「有想论」的解释

§75

75.Uddhamāghātanikāti āghātanaṃ vuccati maraṇaṃ, uddhamāghātanā attānaṃ vadantīti uddhamāghātanikā. Saññīti pavatto vādo, saññīvādo, so etesaṃ atthīti saññīvādā.

75.“断命者”是谓杀害即死，称上断命者。意识即有止息之论，谓此称意识论也。

§76-77

76-77.Rūpī attātiādīsu kasiṇarūpaṃ ‘‘attā’’ti tattha pavattasaññañcassa ‘‘saññā’’ti gahetvā vā ājīvakādayo viya takkamatteneva vā ‘‘rūpī attā hoti, arogo paraṃ maraṇā saññī’’ti naṃ paññapenti. Tattha arogoti nicco. Arūpasamāpattinimittaṃ pana ‘‘attā’’ti samāpattisaññañcassa ‘‘saññā’’ti gahetvā vā nigaṇṭhādayo viya takkamatteneva vā ‘‘arūpī attā hoti, arogo paraṃ maraṇā saññī’’ti naṃ paññapenti. Tatiyā pana missakagāhavasena pavattā diṭṭhi. Catutthā takkagāheneva. Dutiyacatukkaṃ antānantikavāde vuttanayeneva veditabbaṃ. Tatiyacatukke samāpannakavasena ekattasaññī , asamāpannakavasena nānattasaññī, parittakasiṇavasena parittasaññī, vipulakasiṇavasena appamāṇasaññīti veditabbā. Catutthacatukke pana dibbena cakkhunā tikacatukkajjhānabhūmiyaṃ nibbattamānaṃ disvā ‘‘ekantasukhī’’ti gaṇhāti. Niraye nibbattamānaṃ disvā ‘‘ekantadukkhī’’ti. Manussesu nibbattamānaṃ disvā ‘‘sukhadukkhī’’ti. Vehapphaladevesu nibbattamānaṃ disvā ‘‘adukkhamasukhī’’ti gaṇhāti. Visesato hi pubbenivāsānussatiñāṇalābhino pubbantakappikā honti, dibbacakkhukā aparantakappikāti.

76-77.在具色之物等，称为具色自体，此时承事意识谓识。若依业力，如生活者般理智轻浅，称具色自体起，健康者为死则为识。此中常为不变。至于无色境界之成就，谓为自体而能生起者的识。尼迦拿等以理智而非单纯执持：“无色自体现起，健康者乃死时之识”。第三则由错执邪见形成。第四为理智缓慢之见。第二四组为两边相争的论述，应当依上述解说理解。第三四种中，完成时为一致识，未完成时为各别识，较小方色称为有限识，较广大方色称为无限识。第四四种中，由天眼在三四禅地视现，称为“专乐幸福”；见地狱则称“专苦”；见人间则称“苦乐兼有”；见欲天则称“不苦不乐”者也。其中特别因对前世眷恋回忆之识力而称为前世之见，具神通天眼者称为后世之聚生者。

Asaññīvādavaṇṇanā「无想论」的解释

§78-83

78-83. Asaññīvādo saññīvāde ādimhi vuttānaṃ dvinnaṃ catukkānaṃ vasena veditabbo. Tathā nevasaññīnāsaññīvādo. Kevalañhi tattha ‘‘saññī attā’’ti gaṇhantānaṃ tā diṭṭhiyo, idha ‘‘asaññī’’ti ca ‘‘nevasaññīnāsaññī’’ti ca. Tattha na ekantena kāraṇaṃ pariyesitabbaṃ. Diṭṭhigatikassa hi gāho ummattakapacchisadisoti vuttametaṃ.

78-83.无识业论与有识业之区别，在最初所说之二组四个聚类中得以辨识。如此，无识者与不识者之无识业义亦应如此分辨。在此处，唯具识者谓之“识自体”，同时，有“无识”及“不识无识”等分类。此间不可独立探求单一因缘。因其见解之根本陷入无明的混乱谓故。如文所云“见解之根深陷无明困惑”。

Ucchedavādavaṇṇanā「断灭论」的解释

§84

84. Ucchedavāde satoti vijjamānassa. Ucchedanti upacchedaṃ . Vināsanti adassanaṃ. Vibhavanti bhāvavigamaṃ. Sabbānetāni aññamaññavevacanāneva. Tattha dve janā ucchedadiṭṭhiṃ gaṇhanti, lābhī ca alābhī ca. Lābhī arahato dibbena cakkhunā cutiṃ disvā upapattiṃ apassanto, yo vā cutimattameva daṭṭhuṃ sakkoti, na upapātaṃ; so ucchedadiṭṭhiṃ gaṇhāti. Alābhī ca ‘‘ko paralokaṃ na jānātī’’ti kāmasukhagiddhatāya vā. ‘‘Yathā rukkhato paṇṇāni patitāni na puna viruhanti, evameva sattā’’tiādinā takkena vā ucchedaṃ gaṇhāti. Idha pana taṇhādiṭṭhīnaṃ vasena tathā ca aññathā ca vikappetvāva imā satta diṭṭhiyo uppannāti veditabbā.

谓断灭论者，所言为实。断灭者，即分割破坏也。毁坏者，为灭失隐匿。兴盛者，为生灭变异。此等诸说，无非彼此相诘之语。于此有两类众生持断灭见者，既得利者，亦有不得利者。得利者乃观察阿拉汉以神通之眼，见已离生死，未见再生，如仅见死灭者不中在生，故持断灭见。不得利者则谓“无人知彼彼世”，为欲乐之迷惑；或譬如树叶落而不复生，诸众生亦如是，因而持断灭见。此处当知，此七种见因贪欲之根，及以诠释种种异相而生，因偏差执著，故有诸见产生。

§85

85. Tattha rūpīti rūpavā. Cātumahābhūtikoti catumahābhūtamayo. Mātāpitūnaṃ etanti mātāpettikaṃ. Kiṃ taṃ? Sukkasoṇitaṃ. Mātāpettike sambhūto jātoti mātāpettikasambhavo. Iti rūpakāyasīsena manussattabhāvaṃ ‘‘attā’’ti vadati. Ittheketi itthaṃ eke evameketi attho.

其中“色”谓有形质者。四大即由地、水、火、风四大所成。谓父母者，所谓父母因缘之血肉。何谓血肉？即血与精。以父母之血肉而生者，谓父母生。以色身具足，故具人身为“我”。“如是如此”，是此含义。

§86

86. Dutiyo taṃ paṭikkhipitvā dibbattabhāvaṃ vadati. Dibboti devaloke sambhūto. Kāmāvacaroti cha kāmāvacaradevapariyāpanno. Kabaḷīkāraṃ āhāraṃ bhakkhatīti kabaḷīkārāhārabhakkho.

次舍弃此说，谓神通境界。谓神者，生于天界。谓欲者，乃欲界天之众。谓食无毒食者，即食无毒净食者。

§87

87.Manomayoti jhānamanena nibbatto. Sabbaṅgapaccaṅgīti sabbaṅgapaccaṅgayutto. Ahīnindriyoti paripuṇṇindriyo. Yāni brahmaloke atthi, tesaṃ vasena itaresañca saṇṭhānavasenetaṃ vuttaṃ.

谓心造者，指专注禅定息心者。谓具全身心者，具全备之身心。谓无夜眠者，称觉知完全者。此皆谓天界所存，因天众住故，亦适用其他诸处有之。

§88-92

88-92.Sabbaso rūpasaññānaṃ samatikkamātiādīnaṃ attho visuddhimagge vutto. Ākāsānañcāyatanūpagotiādīsu pana ākāsānañcāyatanabhavaṃ upagatoti, evamattho veditabbo. Sesamettha uttānamevāti.

第八至十二说，谓超越一切色及想受行识之义，为清净道说。谓空处界及无色处界诸境说，谓染污杂染之空处界因缘终止，应悟其义。此处义，理解当以以上所言教理为准则。

Diṭṭhadhammanibbānavādavaṇṇanā现法涅槃论释

§93

93. Diṭṭhadhammanibbānavāde diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamananti attho. Taṃ vadantīti diṭṭhadhammanibbānavādā. Paramadiṭṭhadhammanibbānanti paramaṃ diṭṭhadhammanibbānaṃ uttamanti attho.

论见法涅槃者，名曰见法。处处皆当应证之现象，此名为见法涅槃。于见法中即自性中苦之息灭，名为涅槃。言此则曰见法涅槃论者。至最高见法涅槃者，即极胜上见法涅槃为义。

§94

94.Pañcahi kāmaguṇehīti manāpiyarūpādīhi pañcahi kāmakoṭṭhāsehi bandhanehi vā. Samappitoti suṭṭhu appito allīno hutvā. Samaṅgībhūtoti samannāgato. Paricāretīti tesu kāmaguṇesu yathāsukhaṃ indriyāni cāreti sañcāreti itocito ca upaneti. Atha vā laḷati ramati kīḷati. Ettha ca duvidhā kāmaguṇā – mānusakā ceva dibbā ca. Mānusakā mandhātukāmaguṇasadisā daṭṭhabbā, dibbā paranimmitavasavattidevarājassa kāmaguṇasadisāti. Evarūpe kāme upagatānañhi te diṭṭhadhammanibbānasampattiṃ paññapenti.

第五十四条。所谓五种欲乐特质，是指令心愉悦的形态等五种性状，以及五种欲界的欲望、禁锢和束缚。所谓适当放下，是指放下得当，不荒淫下流。所谓具足，是指具备完整周全。所谓周旋，是指在这些欲乐特质中，如意地使用或驾驭六根，推动、引导它们。于是心怡悦，欢喜发挥、玩弄。这里的欲乐特质分两类：一类是现世的，一类是内在天界的。现世的须观察为粗钝迟缓的欲乐特质，天界的则是天帝萨咖所具备的超胜欲乐特质。正是这些内外欲乐的由来，显现了眼见为实的涅槃成就。

§95

95. Dutiyavāre hutvā abhāvaṭṭhena aniccā paṭipīḷanaṭṭhena dukkhā, pakatijahanaṭṭhena vipariṇāmadhammāti veditabbā. Tesaṃ vipariṇāmaññathābhāvāti tesaṃ kāmānaṃ vipariṇāmasaṅkhātā aññathābhāvā, yampi me ahosi, tampi me natthīti vuttanayena uppajjanti sokaparidevadukkhadomanassupāyāsā. Tattha antonijjhāyanalakkhaṇo soko, tannissitalālappanalakkhaṇo paridevo, kāyappaṭipīḷanalakkhaṇaṃ dukkhaṃ, manovighātalakkhaṇaṃ domanassaṃ, visādalakkhaṇo upāyāso, vivicceva kāmehītiādīnamattho visuddhimagge vutto.

第五十五条。第二次开示时，据无常的体验而展示其消灭状态，按苦的究竟而详细说明，依转变法则而揭示其本质。所谓转变的不同状态，是指这些欲乐的转变法则不同，分别对应「我现在有」与「我现在无」的观念，由此产生忧愁、悲伤、苦恼和闷痛等心境。此中忧伤的特征是内在沉寂，悲伤表现出心神衰竭，因身心受苦而苦恼，心绪搅扰则为痛苦，焦虑恰是烦恼，忿怒正是欲乐的异断因缘。以上诸意，乃论涤除杂染并证清净之路的根本理趣。

§96

96.Vitakkitanti abhiniropanavasena pavatto vitakko. Vicāritanti anumajjanavasena pavatto vicāro. Etenetanti etena vitakkitena ca vicāritena ca etaṃ paṭhamajjhānaṃ oḷārikaṃ sakaṇḍakaṃ viya khāyati.

第五十六条。所谓念起，即指专注思惟的初显动念。所谓思量，乃由专心入定而产生的深思熟虑。由念起及思量二者，这第一禅如同肥沃丰饶的田地一般，将其无余秽物渐渐消化净化。

§97-98

97-98.Pītigatanti pītiyeva. Cetaso uppilāvitattanti cittassa uppilabhāvakaraṇaṃ. Cetaso ābhogoti jhānā vuṭṭhāya tasmiṃ sukhe punappunaṃ cittassa ābhogo manasikāro samannāhāroti. Sesamettha diṭṭhadhammanibbānavāde uttānameva.

第五十七至五十八条。所谓喜，专指欢喜。心的振奋，指催发欢喜的原因。所谓心的安乐，乃指禅定稳固后，心于此乐中再三获得的体验。心的安乐即指禅悦的体证及心的主观感受。这里的叙述乃根据眼见为实的涅槃智慧而显扬赞叹。

Ettāvatā sabbāpi dvāsaṭṭhidiṭṭhiyo kathitā honti. Yāsaṃ satteva ucchedadiṭṭhiyo, sesā sassatadiṭṭhiyo.

至此，关于六十二种见解均已具足论述完毕。其中有断灭见真实存在，余者则是常见。

§100-104

100-104. Idāni – ‘‘imehi kho te, bhikkhave’’ti iminā vārena sabbepi te aparantakappike ekajjhaṃ niyyātetvā sabbaññutaññāṇaṃ vissajjeti. Puna – ‘‘imehi, kho te bhikkhave’’tiādinā vārena sabbepi te pubbantāparantakappike ekajjhaṃ niyyātetvā tadeva ñāṇaṃ vissajjeti. Iti ‘‘katame ca te, bhikkhave, dhammā’’tiādimhi pucchamānopi sabbaññutaññāṇameva pucchitvā vissajjamānopi sattānaṃ ajjhāsayaṃ tulāya tulayanto viya sinerupādato vālukaṃ uddharanto viya dvāsaṭṭhi diṭṭhigatāni uddharitvā sabbaññutaññāṇameva vissajjeti. Evamayaṃ yathānusandhivasena desanā āgatā.

第一百至一百零四条。现今——「诸比库啊」以此言说，便将所有后世终结的见解尽数统一归纳，予以除尽清除。又以「诸比库啊」再次宣说，将所有前后未来的见解集中为一宗，予以阐明恰当解释。于是，问于「诸比库啊，何者为见解」等问题时，皆获得统摄无余的智慧，回答时能以理衡量众生心念，如同用箕筛细选沙粒而专取真实，最终扬除所有六十二种见解，彰显圆满如法之智。如此明确依循正理，宣讲义理已成就。

Tayo hi suttassa anusandhī – pucchānusandhi, ajjhāsayānusandhi, yathānusandhīti. Tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca – kiṃ nu kho, bhante, orimaṃ tīraṃ, kiṃ pārimaṃ tīraṃ, ko majjhe saṃsīdo, ko thale ussādo, ko manussaggāho, ko amanussaggāho, ko āvaṭṭaggāho, ko antopūtibhāvo’’ti (saṃ. ni. 4.241) evaṃ pucchantānaṃ bhagavatā vissajjitasuttavasena pucchānusandhi veditabbo.

经文中说，三种依止法为经文的依止，即疑问之依止、意念之依止、如实之依止。在此，有经文记载：某比库曾问世尊，“尊者，何者为此岸？何者为彼岸？谁处于中间依止？谁为地伏？谁为人界？谁非人界？谁为环绕？谁为最终逃脱者？”世尊以此为疑问之依止，应知此类由问起所成的经文为世尊所宣说的疑问依止法。

Atha kho aññatarassa bhikkhuno evaṃ cetaso parivitakko udapādi – ‘‘iti kira bho rūpaṃ anattā…, vedanā…, saññā…, saṅkhārā …, viññāṇaṃ anattā, anattakatāni kira kammāni kamattānaṃ phusissantī’’ti. Atha kho bhagavā tassa bhikkhuno cetasā ceto parivitakkamaññāya bhikkhū āmantesi – ‘‘ṭhānaṃ kho panetaṃ, bhikkhave, vijjati, yaṃ idhekacco moghapuriso avidvā avijjāgato taṇhādhipateyyena cetasā satthusāsanaṃ atidhāvitabbaṃ maññeyya – ‘‘iti kira bho rūpaṃ anattā…pe… phusissantī’’ti. Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti (ma. ni. 3.10). Evaṃ paresaṃ ajjhāsayaṃ viditvā bhagavatā vuttasuttavasena ajjhāsayānusandhi veditabbo.

尔时，有一比库心念动摇，起疑惑想道：“如此说，形色非我，受、想、行、识亦非我，诸业因触我？”随后世尊察知比库心念动摇，从旁教诲比库，说：“诸比库，此处存在一处，是愚人无明未绝，执贪染心误解世尊教法，以为‘形色非我……诸业因触我’。尔等应思此形色，是常还是无常？”由此可知，当知正如世尊对他人心念的观察，所谓意念依止亦应如此体认。

Yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo. Seyyathidaṃ, ākaṅkheyyasutte heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā. Vatthasutte heṭṭhā kilesena desanā uṭṭhitā, upari brahmavihārā āgatā. Kosambakasutte heṭṭhā bhaṇḍanena uṭṭhitā, upari sāraṇīyadhammā āgatā. Kakacūpame heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamā āgatā. Imasmimpi brahmajāle heṭṭhā diṭṭhivasena desanā uṭṭhitā, upari suññatāpakāsanaṃ āgataṃ. Tena vuttaṃ – ‘‘evamayaṃ yathānusandhivasena desanā āgatā’’ti.

当初以何法立基而起第一次说法，对该法依止应依正法理解，无论比说相应或相违背教理的后续教说，皆应依此法理察知。譬如《欲心受法经》下说以戒为基础，上加神通；《衣经》下立于烦恼，上加梵行；《国桑比经》下立于缠锁，上加庄严法；《鸦尸经》下立于无常，上加鸦尸相；此梵网经中，以见执为基础，上加空寂相。由此得知，“如此皆依正法理依止而来”的教说。

Paritassitavipphanditavāravaṇṇanā焦躁与挣动分释

§105-117

105-117. Idāni mariyādavibhāgadassanatthaṃ – ‘‘tatra bhikkhave’’tiādikā desanā āraddhā. Tadapi tesaṃ bhavataṃ samaṇabrāhmaṇānaṃ ajānataṃ apassataṃ vedayitaṃ taṇhāgatānaṃ paritassitavipphanditamevāti yena diṭṭhiassādena diṭṭhisukhena diṭṭhivedayitena te somanassajātā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi tesaṃ bhavantānaṃ samaṇabrāhmaṇānaṃ yathābhūtaṃ dhammānaṃ sabhāvaṃ ajānantānaṃ apassantānaṃ vedayitaṃ taṇhāgatānaṃ kevalaṃ taṇhāgatānaṃyeva taṃ vedayitaṃ, tañca kho panetaṃ paritassitavipphanditameva. Diṭṭhisaṅkhātena ceva taṇhāsaṅkhātena ca paritassitena vipphanditameva calitameva kampitameva thusarāsimhi nikhātakhāṇusadisaṃ, na sotāpannassa dassanamiva niccalanti dasseti. Esa nayo ekaccasassatavādādīsupi.

第105至117节，今为示现礼仪分别之义而说“彼处，比库们……”等教导已开始。即便如此，对那些无明而不解、不见、不觉、烦恼缠绕之欲苦众生，因执盖见及见乐，以见苦示令其感受，虽其欢喜而久恒，自观与外境以四种事相显现；但对同样贵为婆罗门与沙门，因不解法之真实性，不见事实，不觉烦恼缠绕，唯受欲苦之一面而已，此亦烦恼缠绕、不净、扰乱之现象。此中因执见及欲缘见皆扰乱动摇，似干燥沙、沙石及碎屑，非流入声闻涅槃之显现。此方法理亦限于少数百人等。

Phassapaccayavāravaṇṇanā触为缘分释

§118-130

118-130. Puna – ‘‘tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā’’tiādi paramparapaccayadassanatthaṃ āraddhaṃ . Tattha tadapi phassapaccayāti yena diṭṭhiassādena diṭṭhisukhena diṭṭhivedayitena te somanassajātā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, tadapi taṇhādiṭṭhipariphanditaṃ vedayitaṃ phassapaccayāti dasseti. Esa nayo sabbattha.

第118至130节，再说“彼处，比库们，那等婆罗门沙门执断常见”之意续缘，为显现因缘而说。此中因缘乃触缘，即因见执与见乐而起，使色相现欢喜，显四种事相；但于欲的执见遗失，遂至烦恼见错乱湮灭，乃此取因缘显现。此理遍及所有情形。

§131-143

131-143. Idāni tassa paccayassa diṭṭhivedayite balavabhāvadassanatthaṃ puna – ‘‘tatra, bhikkhave, ye te samaṇabrāhmaṇā sassatavādā’’tiādimāha. Tattha te vata aññatra phassāti te vata samaṇabrāhmaṇā taṃ vedayitaṃ vinā phassena paṭisaṃvedissantīti kāraṇametaṃ natthīti. Yathā hi patato gehassa upatthambhanatthāya thūṇā nāma balavapaccayo hoti, na taṃ thūṇāya anupatthambhitaṃ ṭhātuṃ sakkoti, evameva phassopi vedanāya balavapaccayo, taṃ vinā idaṃ diṭṭhivedayitaṃ natthīti dasseti. Esa nayo sabbattha.

第131至143节，此为再现彼因缘中见乐力量之显现，复说“彼处，比库们，那等婆罗门沙门执断常见”句。其因由曰：唯有触及，婆罗门沙门感受此乐，若无触，彼即无感应。正如屋顶下为了支撑而设立的柱梁，若无柱梁，屋顶无法支撑；触即是如此为感受生起提供力量之因，若无此因，彼见乐生起不成。此理普遍适用。

Diṭṭhigatikādhiṭṭhānavaṭṭakathāvaṇṇanā见行者所依轮转论释

§144

144. Idāni tatra bhikkhave, ye te samaṇabrāhmaṇā sassatavādā sassataṃ attānañca lokañca paññapenti catūhi vatthūhi, yepi te samaṇabrāhmaṇā ekaccasassatikātiādinā nayena sabbadiṭṭhivedayitāni sampiṇḍeti. Kasmā? Upari phasse pakkhipanatthāya. Kathaṃ? Sabbe te chahi phassāyatanehi phussa phussa paṭisaṃvedentīti. Tattha cha phassāyatanāni nāma – cakkhuphassāyatanaṃ, sotaphassāyatanaṃ, ghānaphassāyatanaṃ, jivhāphassāyatanaṃ, kāyaphassāyatanaṃ, manophassāyatananti imāni cha. Sañjāti-samosaraṇa-kāraṇa-paṇṇattimattatthesu hi ayaṃ āyatanasaddo pavattati. Tattha – ‘‘kambojo assānaṃ āyatanaṃ, gunnaṃ dakkhiṇāpatho’’ti sañjātiyaṃ pavattati, sañjātiṭṭhāneti attho. ‘‘Manorame āyatane, sevanti naṃ vihaṅgamā’’ti (a. ni. 5.38) samosaraṇe. ‘‘Sati satiāyatane’’ti (a. ni. 3.102) kāraṇe. ‘‘Araññāyatane paṇṇakuṭīsu sammantī’’ti (saṃ. ni. 1.255) paṇṇattimatte. Svāyamidha sañjātiādiatthattayepi yujjati. Cakkhādīsu hi phassapañcamakā dhammā sañjāyanti samosaranti, tāni ca tesaṃ kāraṇanti āyatanāni. Idha pana ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’ti (saṃ. ni. 2.43) iminā nayena phassasīseneva desanaṃ āropetvā phassaṃ ādiṃ katvā paccayaparamparaṃ dassetuṃ phassāyatanādīni vuttāni.

现在，比库们，那些婆罗门出家人持有永恒论的观点，认为自己及世间是永恒不变的，他以四种依托支撑此说。而那些婆罗门则以某种永恒论的教义之引导，将一切感官对象予以混合归纳而成为见解。为何如此？是为了应付外在触境。如何应付？他们以眼、耳、鼻、舌、身、意这六触根，逐一接触而反复感受。这里所说的六触根，即眼触根、耳触根、鼻触根、舌触根、身触根、意触根，这六者。此“触根”一词，是根据感受、回忆、因缘、观念等四种词义而产生。比如文中有言说，‘伽摩波部是坐处，南方有具备之地’，这是“感受”的词义；‘在宜人境界，飞鸟为伴’，这是“回忆”的含义；‘有念念相续的境界’，这是“因缘”的含义；‘在森林中有叶草小屋’，这是“观念”的含义。这些含义自然汇聚于“感受”等词中。眼等诸根感受五种缘境，因缘相续而生感受、回忆，这些乃触根所缘。又《相应部》有文言：“依靠眼色生眼识，三合接触”，以此归纳分析，将感受等事作为讲说触之始，逐因缘顺序显现触根等法。

Phussa phussa paṭisaṃvedentīti phusitvā phusitvā paṭisaṃvedenti. Ettha ca kiñcāpi āyatanānaṃ phusanakiccaṃ viya vuttaṃ, tathāpi na tesaṃ phusanakiccatā veditabbā. Na hi āyatanāni phusanti, phassova taṃ taṃ ārammaṇaṃ phusati, āyatanāni pana phasse upanikkhipitvā dassitāni; tasmā sabbe te cha phassāyatanasambhavena phassena rūpādīni ārammaṇāni phusitvā taṃ diṭṭhivedanaṃ paṭisaṃvedayantīti evamettha attho veditabbo.

所谓“触触反复感受”，即指反复感触、反复体验。这里虽说与六境触事有关，但并非指境物本身反复触及。因境界并非触物，唯触根接触此缘境，触境被显现。因此，六触根所生的触境接续触及色等境界，遂产生所谓的见解感受，故此应理解为对六触根缘起触境的接触体验感受。

Tesaṃ vedanāpaccayā taṇhātiādīsu vedanāti cha phassāyatanasambhavā vedanā. Sā rūpataṇhādibhedāya taṇhāya upanissayakoṭiyā paccayo hoti. Tena vuttaṃ – ‘‘tesaṃ vedanāpaccayā taṇhā’’ti. Sā pana catubbidhassa upādānassa upanissayakoṭiyā ceva sahajātakoṭiyā ca paccayo hoti. Tathā upādānaṃ bhavassa. Bhavo jātiyā upanissayakoṭiyā paccayo hoti.

由此缘触所生的感受，作为渴爱等火的条件，故称缘触而生感受。此感受为触境色渴等诸渴的基础，是对渴爱的不同根本所依赖之条件。因此经典说，“缘此等感受而生诸渴爱”。且此渴亦为四种执著之一的条件和自然共生的条件。如同诸执著中对存在执著，存在对生死产生的执著等。此处简述缘起五支中变化的五蕴现象，详细缘起义参照《净道论》。在此只得知其作用功用。世尊讲述缘起时说：“过去的无明不可知，何况它何时起始；但现在的无明可知”，由此说法，对于渴爱、见等同理。世尊以此无明为识、渴爱为识、见为识观说缘起，说明在三世轮回中众生以五处根、四生之门、五道之中、七识之所在、九众生类间流转，宛如受缰束缚的恶狗，如同被风吹动的木芥，有苦因果的轮回，难以挣脱。

Jātīti panettha savikārā pañcakkhandhā daṭṭhabbā, jāti jarāmaraṇassa ceva sokādīnañca upanissayakoṭiyā paccayo hoti. Ayamettha saṅkhepo, vitthārato pana paṭiccasamuppādakathā visuddhimagge vuttā. Idha panassa payojanamattameva veditabbaṃ. Bhagavā hi vaṭṭakathaṃ kathento – ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati ‘‘idappaccayā avijjā’’ti (a. ni. 10.61) evaṃ avijjāsīsena vā, purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya…pe… ‘‘idappaccayā bhavataṇhā’’ti (a. ni. 10.62) evaṃ taṇhāsīsena vā, purimā, bhikkhave, koṭi na paññāyati bhavadiṭṭhiyā…pe… ‘‘idappaccayā bhavadiṭṭhī’’ti evaṃ diṭṭhisīsena vā kathesi’’. Idha pana diṭṭhisīsena kathento vedanārāgena uppajjamānā diṭṭhiyo kathetvā vedanāmūlakaṃ paṭiccasamuppādaṃ kathesi. Tena idaṃ dasseti – ‘‘evamete diṭṭhigatikā, idaṃ dassanaṃ gahetvā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu ito ettha etto idhāti sandhāvantā saṃsarantā yante yuttagoṇo viya, thambhe upanibaddhakukkuro viya, vātena vippannaṭṭhanāvā viya ca vaṭṭadukkhameva anuparivattanti, vaṭṭadukkhato sīsaṃ ukkhipituṃ na sakkontī’’ti.

此处略述因见执苦轮说，现正论述善缘比库修习定见时所成的解脱见执，告诫比库们要除碍，今以此为例说“诸眼根接触之境为触根界，有遮蔽阻碍的境界”，乃言“遮蔽之境”即六根等所触及境界中，有障碍心的人所不能直接了知。触境虽被触根接触，但境无自感能力，触感由根所发。故所有六触根之境为境境相续，故称触根。基于此，感受及渴爱、取执依此触境及感受而生。又依此见执苦轮之理，以世尊为中心所说的因缘果报递进理由，说明缘起理论不可思议妙谛，而众生因无明、渴爱、见执，流转于三途轮回，难以超脱如犬缰、随风草草，周转苦海中难得解脱。

Vivaṭṭakathādivaṇṇanā还灭论等释

§145

145. Evaṃ diṭṭhigatikādhiṭṭhānaṃ vaṭṭaṃ kathetvā idāni yuttayogabhikkhuadhiṭṭhānaṃ katvā vivaṭṭaṃ dassento – ‘‘yato kho, bhikkhave, bhikkhū’’tiādimāha. Tattha yatoti yadā. Channaṃ phassāyatanānanti yehi chahi phassāyatanehi phusitvā paṭisaṃvedayamānānaṃ diṭṭhigatikānaṃ vaṭṭaṃ vattati, tesaṃyeva channaṃ phassāyatanānaṃ. Samudayantiādīsu avijjāsamudayā cakkhusamudayotiādinā vedanākammaṭṭhāne vuttanayena phassāyatanānaṃ samudayādayo veditabbā. Yathā pana tattha ‘‘phassasamudayā phassanirodhā’’ti vuttaṃ, evamidha, taṃ cakkhādīsu – ‘‘āhārasamudayā āhāranirodhā’’ti veditabbaṃ. Manāyatane ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ti.

接着宣说见执苦轮的止息，位于三界中受生死轮之苦的止息。比库们啊，所谓遮蔽的触境，是指由六触根感受时显现的境界。由无明起因，因眼起见，因见起受等，触根之感受虽生灭流转，但由内离灭缘起，称为缘起之理。此所谓“触缘起及灭”，比如眼识生灭，情境缘起及视界缘灭。又通观六根中，食事等缘起与灭，心识如名色缘起与灭，意识根随之蔽灭。接着”更深的理解“即直接智慧见知的境界。此见由持戒、定、慧相继发起，直到成阿拉汉。究竟所得者，乃灭所有烦恼；谁能证得此境？唯无余漏阿拉汉、阿那含、斯陀含、须陀洹、广闻学者、有学比库、内修慧力者等。此菩提道理，以阿拉汉果境为归于终极，证得究竟灭苦。

Uttaritaraṃ pajānātīti diṭṭhigatiko diṭṭhimeva jānāti. Ayaṃ pana diṭṭhiñca diṭṭhito ca uttaritaraṃ sīlasamādhipaññāvimuttinti yāva arahattā jānāti. Ko evaṃ jānātīti? Khīṇāsavo jānāti, anāgāmī, sakadāgāmī, sotāpanno, bahussuto, ganthadharo bhikkhu jānāti, āraddhavipassako jānāti. Desanā pana arahattanikūṭeneva niṭṭhāpitāti.

因此说，知见之道先于现见，见执乃从见入手，逐渐般射至持戒、定、慧及终极解脱境界。此为通行的圣道系譜。

§146

146. Evaṃ vivaṭṭaṃ kathetvā idāni ‘‘desanājālavimutto diṭṭhigatiko nāma natthī’’ti dassanatthaṃ puna – ‘‘ye hi keci, bhikkhave’’ti ārabhi. Tattha antojālīkatāti imassa mayhaṃ desanājālassa antoyeva katā. Ettha sitā vāti etasmiṃ mama desanājāle sitā nissitā avasitāva. Ummujjamānā ummujjantīti kiṃ vuttaṃ hoti? Te adho osīdantāpi uddhaṃ uggacchantāpi mama desanājāle sitāva hutvā osīdanti ca uggacchanti ca. Ettha pariyāpannāti ettha mayhaṃ desanājāle pariyāpannā, etena ābaddhā antojālīkatā ca hutvā ummujjamānā ummujjanti, na hettha asaṅgahito diṭṭhigatiko nāma atthīti.

146. 如此解析之后，如今为了显示“脱离教法网障的见解迷执”这一旨趣，再次说：“诸比库啊，若说从此起，脱离教法网障的名为无见执者不存在”，继而开始说“诸比库啊，众生……”所谓“内网性迷执”，就是此处我所说的教法网障的内在荆棘即迷执。所谓“止于此”，是指在我的教法网障里被止住、停留着。所谓“起伏扬动”，怎么说的呢？这些众生虽向下沉落，却又向上升起，在我的教法网障中被止住，因此既沉落又升起。所谓“遍布”，是指他们遍布于我的教法网障之中，因此成为包缠的内在荆棘，起伏扬动，但并非无因的“无结非见执者”，这就是其义。

Sukhumacchikenāti saṇhaacchikena sukhumacchiddenāti attho. Kevaṭṭo viya hi bhagavā, jālaṃ viya desanā, parittaudakaṃ viya dasasahassilokadhātu, oḷārikā pāṇā viya dvāsaṭṭhidiṭṭhigatikā. Tassa tīre ṭhatvā olokentassa oḷārikānaṃ pāṇānaṃ antojālīkatabhāvadassanaṃ viya bhagavato sabbadiṭṭhigatānaṃ desanājālassa antokatabhāvadassananti evamettha opammasaṃsandanaṃ veditabbaṃ.

所谓“细微刺痛”，就是用细微的刺来比喻的意思。世尊如同藤萝般，教法如同网罗，保护众生如同净水，六根如同藤叶，六十种见执如同藤叶之刺。世尊端立观看，就如同把握藤叶刺的内在迷执之相，洞见所有见执的教法网罗都包含内在荆棘之迷执相。这里应当知道此譬喻的铺陈具深意。

§147

147. Evaṃ imāhi dvāsaṭṭhiyā diṭṭhīhi sabbadiṭṭhīnaṃ saṅgahitattā sabbesaṃ diṭṭhigatikānaṃ etasmiṃ desanājāle pariyāpannabhāvaṃ dassetvā idāni attano katthaci apariyāpannabhāvaṃ dassento – ‘‘ucchinnabhavanettiko, bhikkhave, tathāgatassa kāyo’’tiādimāha. Tattha nayanti etāyāti netti. Nayantīti gīvāya bandhitvā ākaḍḍhanti, rajjuyā etaṃ nāmaṃ. Idha pana nettisadisatāya bhavataṇhā nettīti adhippetā. Sā hi mahājanaṃ gīvāya bandhitvā taṃ taṃ bhavaṃ neti upanetīti bhavanetti. Arahattamaggasatthena ucchinnā bhavanetti assāti ucchinnabhavanettiko.

147. 如是借此六十二种见，综合一切见解，表明诸见执者遍布于此教法网罗，并显示他自身某些非遍布之处，称言：“正如断除生存流转的故障者，诸比库啊，是如来的身……”此中“引领”的意思是指以绳结绑住、牵引，谓以绳索连缚肉喉。此处的“见执”特指生存之渴，系被缚者引领攀附生命之流，于是称为生存流的引领者。由通达阿拉汉圣道之士断除生存流故障，成为“断生存流者”的意涵。

Kāyassa bhedā uddhanti kāyassa bhedato uddhaṃ. Jīvitapariyādānāti jīvitassa sabbaso pariyādinnattā parikkhīṇattā, puna appaṭisandhikabhāvāti attho. Na taṃ dakkhantīti taṃ tathāgataṃ. Devā vā manussā vā na dakkhissanti, apaṇṇattikabhāvaṃ gamissatīti attho.

身之分解而起，指是指身躯分化消散之后出现。就生命完全受缚约束而言，意谓生命的整体被完全牵引束缚。而“无再生之相”，意谓无再续接之体。世尊对此不见，天人或人亦不会见，意即此继续存在之相不显现。

Seyyathāpi, bhikkhaveti, upamāyaṃ pana idaṃ saṃsandanaṃ. Ambarukkho viya hi tathāgatassa kāyo, rukkhe jātamahāvaṇṭo viya taṃ nissāya pubbe pavattataṇhā. Tasmiṃ vaṇṭe upanibaddhā pañcapakkadvādasapakkaaṭṭhārasapakkaparimāṇā ambapiṇḍī viya taṇhāya sati taṇhūpanibandhanā hutvā āyatiṃ nibbattanakā pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo. Yathā pana tasmiṃ vaṇṭe chinne sabbāni tāni ambāni tadanvayāni honti, taṃyeva vaṇṭaṃ anugatāni, vaṇṭacchedā chinnāni yevāti attho; evameva ye bhavanettivaṇṭassa anupacchinnattā āyatiṃ uppajjeyyuṃ pañcakkhandhā dvādasāyatanāni aṭṭhārasadhātuyo, sabbe te dhammā tadanvayā honti bhavanettiṃ anugatā, tāya chinnāya chinnā yevāti attho.

例如，诸比库啊，借此喻说，世尊之身犹如大树，树生于森林茂密之地，以往聚集的渴，如同附着在树上的藤萝。在此藤萝上连结缠绕着五叶十二叶十八叶等诸多藤蔓，犹如渴的附缠，守护并拘束着生命。五蕴、十二处、十八界就如依赖这藤萝不断变化转盛，即使藤萝被砍断，五蕴、十二处、十八界诸法仍相续存在，依藤萝存在。相应地，生存流蕴缠无断绝之相，诸法生生起起，依存于生存流即存，生存流若斷則诸法断绝，此理同前喻。

Yathā pana tasmimpi rukkhe maṇḍūkakaṇṭakavisasamphassaṃ āgamma anupubbena sussitvā mate – ‘‘imasmiṃ ṭhāne evarūpo nāma rukkho ahosī’’ti vohāramattameva hoti, na taṃ rukkhaṃ koci passati, evaṃ ariyamaggasamphassaṃ āgamma taṇhāsinehassa pariyādinnattā anupubbena sussitvā viya bhinne imasmiṃ kāye, kāyassa bhedā uddhaṃ jīvitapariyādānā na taṃ dakkhanti, tathāgatampi devamanussā na dakkhissanti, evarūpassa nāma kira satthuno idaṃ sāsananti vohāramattameva bhavissatīti anupādisesanibbānadhātuṃ pāpetvā desanaṃ niṭṭhapesi.

再如，一只青蛙跳入树丛中吸水，先被淋湿而感触“此处有此种类树”，这只是其感觉。无人真正见此树。正如圣道相续，渴爱与嗔恨的缠绕逐渐显现、消散，于此肉身内分解，身之分解而起，续命之相不被见，世尊以及天人亦不见，故仅能听闻此言，成为圣者教法，此即断尽与净灭之境，故完成说法。

§148

148.Evaṃvutte āyasmā ānandoti evaṃ bhagavatā imasmiṃ sutte vutte thero ādito paṭṭhāya sabbaṃ suttaṃ samannāharitvā evaṃ buddhabalaṃ dīpetvā kathitasuttassa na bhagavatā nāmaṃ gahitaṃ, handassa nāmaṃ gaṇhāpessāmīti cintetvā bhagavantaṃ etadavoca.

148.如是说时，具寿师尊阿难如是称说：『世尊在此经中所称述，长老最先坚立诸法，具足整个经义，乃如佛力所照明。如是说经时，世尊未曾执名，未曾执持，谓手当执持之，思惟如是，对世尊言：』

Tasmātiha tvantiādīsu ayamatthayojanā – ānanda, yasmā imasmiṃ dhammapariyāye idhatthopi paratthopi vibhatto, tasmātiha tvaṃ imaṃ dhammapariyāyaṃ ‘‘atthajāla’’ntipi naṃ dhārehi; yasmā panettha bahū tantidhammā kathitā, tasmā ‘‘dhammajāla’’ntipi naṃ dhārehi; yasmā ca ettha seṭṭhaṭṭhena brahmaṃ sabbaññutaññāṇaṃ vibhattaṃ, tasmā ‘‘brahmajāla’’ntipi naṃ dhārehi; yasmā ettha dvāsaṭṭhidiṭṭhiyo vibhattā, tasmā ‘‘diṭṭhijāla’’ntipi naṃ dhārehi; yasmā pana imaṃ dhammapariyāyaṃ sutvā devaputtamārampi khandhamārampi maccumārampi kilesamārampi sakkā maddituṃ, tasmā ‘‘anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti.

因此，此处及诸始端说，此义连结——阿难，因为在此法教中自利利他二义皆分明，于是你不要执持此法教为“义网”；因为此多说众多相法，故你不要执持为“法网”；因为此处最胜正处梵、具有尽智且通达之义，故你不要执持为“梵网”；因为此处二十三见已分明，故你不要执持为“见网”；又因为你于此法教听闻后，连天人鬼神恶魔与萨咖皆能镇制，故你应执持为“无上战胜”。」

Idamavoca bhagavāti idaṃ nidānāvasānato pabhuti yāva ‘‘anuttaro saṅgāmavijayotipi naṃ dhārehī’’ti sakalaṃ suttantaṃ bhagavā paresaṃ paññāya alabbhaneyyapatiṭṭhaṃ paramagambhīraṃ sabbaññutaññāṇaṃ pakāsento sūriyo viya andhakāraṃ diṭṭhigatamahandhakāraṃ vidhamanto avoca.

世尊说此语后，即以此为圆终，乃至说“无上战胜”之时，庄严完整诸经文句。世尊以彼无有余他人可得之智慧，深远广大无所不知，明现犹如日光破除黑暗，破除执见之深昧，称说如是。

§149

149.Attamanā te bhikkhūti te bhikkhū attamanā sakamanā, buddhagatāya pītiyā udaggacittā hutvāti vuttaṃ hoti. Bhagavato bhāsitanti evaṃ vicitranayadesanāvilāsayuttaṃ idaṃ suttaṃ karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsamānassa bhagavato vacanaṃ. Abhinandunti anumodiṃsu ceva sampaṭicchiṃsu ca. Ayañhi abhinandasaddo – ‘‘abhinandati abhivadatī’’tiādīsu (saṃ. ni. 3.5) taṇhāyampi āgato. ‘‘Annamevābhinandanti, ubhaye devamānusā’’tiādīsu (saṃ. ni. 1.43) upagamanepi.

149.「自喜者是比库，自信者也是比库；生于佛所喜悦，发起欢喜心。」此语已说。世尊所说，乃为趣味各异之教诲，兼有辞藻华美，耳目之乐也。以智者心胸堪受深义，犹如无上沐浴之神水，世尊语音响起。众皆以喜悦受纳，欢喜赞同。此“欢喜”声，即含义有「欢喜与敬礼」等，乃因烦恼生起。又有云：“人间天上，皆随欢喜而来。”也即指其到来。

‘‘Cirappavāsiṃ purisaṃ, dūrato sotthimāgataṃ;

「长期居住之人，自远方归来安稳；

Ñātimittā suhajjā ca, abhinandanti āgata’’nti. (dha. pa. 219);

亲戚朋友善同行，皆共欣悦迎接。」（《法句经·第219偈》）

Ādīsu sampaṭicchanepi. ‘‘Abhinanditvā anumoditvā’’tiādīsu (ma. ni. 1.205) anumodanepi. Svāyamidha anumodanasampaṭicchanesu yujjati. Tena vuttaṃ – ‘‘abhinandunti anumodiṃsu ceva sampaṭicchiṃsu cā’’ti.

即使在最初的赞叹和称许中，如“欢喜并称赞”这类（见《大念处经·第一章205）”中所说的称许，也包括在内。这里的意义是在称许中包含了对自身称许的调伏。因此有云：“欢喜者，即称赞并欢喜，亦即调伏。”

Subhāsitaṃ sulapitaṃ, ‘‘sādhu sādhū’’ti tādino;

善说而易懂者，即以“善哉善哉”这样的词语表示称赞；

Anumodamānā sirasā, sampaṭicchiṃsu bhikkhavoti.

称许时以头顶示意，此即称赞并调伏，谓比库故也。

Imasmiñca pana veyyākaraṇasminti imasmiṃ niggāthakasutte. Niggāthakattā hi idaṃ veyyākaraṇanti vuttaṃ.

在此经义释中，意为此经的韵文说法。所谓韵文说法，即指本经称为释义经是由于其具有韵文形式。

Dasasahassīlokadhātūti dasasahassacakkavāḷaparimāṇā lokadhātu. Akampitthāti na suttapariyosāneyeva akampitthāti veditabbā. Bhaññamāneti hi vuttaṃ. Tasmā dvāsaṭṭhiyā diṭṭhigatesu viniveṭhetvā desiyamānesu tassa tassa diṭṭhigatassa pariyosāne pariyosāneti dvāsaṭṭhiyā ṭhānesu akampitthāti veditabbā.

所谓一万界，是指具有一万界大小的轮回世界。所谓不动，特指在经典数组结束时的不动状态。正如有言“辨说讲求”，故于六十二处不同见解的终结时，对各个见解终结时的分别称为不动。

Tattha aṭṭhahi kāraṇehi pathavīkampo veditabbo – dhātukkhobhena, iddhimato ānubhāvena, bodhisattassa gabbhokkantiyā, mātukucchito nikkhamanena, sambodhippattiyā, dhammacakkappavattanena, āyusaṅkhārossajjanena, parinibbānenāti. Tesaṃ vinicchayaṃ – ‘‘aṭṭha kho ime, ānanda, hetū aṭṭha paccayā mahato bhūmicālassa pātubhāvāyā’’ti evaṃ mahāparinibbāne āgatāya tantiyā vaṇṇanākāle vakkhāma. Ayaṃ pana mahāpathavī aparesupi aṭṭhasu ṭhānesu akampittha – mahābhinikkhamane, bodhimaṇḍūpasaṅkamane, paṃsukūlaggahaṇe, paṃsukūladhovane, kāḷakārāmasutte, gotamakasutte, vessantarajātake, imasmiṃ brahmajāleti. Tattha mahābhinikkhamanabodhimaṇḍūpasaṅkamanesu vīriyabalena akampittha. Paṃsukūlaggahaṇe dvisahassadīpaparivāre cattāro mahādīpe pahāya pabbajitvā susānaṃ gantvā paṃsukūlaṃ gaṇhantena dukkaraṃ bhagavatā katanti acchariyavegābhihatā akampittha. Paṃsukūladhovanavessantarajātakesu akālakampanena akampittha. Kāḷakārāmagotamakasuttesu – ‘‘ahaṃ sakkhī bhagavā’’ti sakkhibhāvena akampittha. Imasmiṃ pana brahmajāle dvāsaṭṭhiyā diṭṭhigatesu vijaṭetvā niggumbaṃ katvā desiyamānesu sādhukāradānavasena akampitthāti veditabbā.

其中应知地震有八种缘起，分别为：因地体震动，因神通之威力，因菩萨胎中发育，因母体憋气出离，因觉悟证悟，因转法轮，因寿命终结波动，因般涅槃而起。此八缘起应观察，阿难！这八因缘导致大地震动。此于大般涅槃时说的断说时分中说出。此大地震又于其他八处不动，即：大出家时，至觉台时，取尘衣时，尘衣林中，黑林经中，果德玛经典中，婆沙代出生经中，及此梵网中。就大出家、入觉台而至以精进力而不动。取尘衣时，在两千岛屿中放弃四大洲出家，前往安隐处，携尘衣苦难为世尊所为，令人惊异的速疾震动而不动。尘衣林、婆沙代出生经中以无时震动为不动。在黑林经、果德玛经典中，以“我为证人，世尊也”为证而不动。于此梵网中，于六十二见解中破丝织布屋，演说以善善施耐心不动为证。

Na kevalañca etesu ṭhānesuyeva pathavī akampittha, atha kho tīsu saṅgahesupi mahāmahindattherassa imaṃ dīpaṃ āgantvā jotivane nisīditvā dhammaṃ desitadivasepi akampittha. Kalyāṇiyavihāre 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 akampitthāti.

不仅在这些地方，大地都未曾震动，且在三处集会中，伟大的长老摩诃摩兴来到此岛，坐在光明林中，于说法日亦未曾震动。在嘉良尼园比库乞食处，长老比库聚集殿堂，端坐于彼处，怀抱如来形象欢喜，将此经文肇始诵读，在经文讲完後，以水环绕其周，亦未曾震动。铁塔西侧有名为乌旗木柱的建筑，诸长老端坐彼处，长老多语者开始宣讲《梵网经》，讲净法终结时，周围以水界成环，土地亦未有震动。

Evaṃ yassānubhāvena, akampittha anekaso;

由是观之，因所感应，多处皆未曾震动。

Medanī suttaseṭṭhassa, desitassa sayambhunā.

此为《美丹尼经》尊者，佛陀所示说者。

Brahmajālassa tassīdha, dhammaṃ atthañca paṇḍitā;

于此《梵网经》之处，贤哲能解法义。

Sakkaccaṃ uggahetvāna, paṭipajjantu yonisoti.

以正念深持，去善入业行，道理相依修行。

Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，于《吉祥悦意》长部注中

Brahmajālasuttavaṇṇanā niṭṭhitā. · 《梵网经》注释完毕。