11. Kevaṭṭasuttaṃ · 11. 盖瓦德经义注
10. Subhasuttavaṇṇanā十、《须婆经》注释
Subhamāṇavakavatthuvaṇṇanā须婆学童事注释
§444
444.Evaṃme sutaṃ…pe… sāvatthiyanti subhasuttaṃ. Tatrāyaṃ anuttānapadavaṇṇanā. Aciraparinibbute bhagavatīti aciraṃ parinibbute bhagavati, parinibbānato uddhaṃ māsamatte kāle. Nidānavaṇṇanāyaṃ vuttanayeneva bhagavato pattacīvaraṃ ādāya āgantvā khīravirecanaṃ pivitvā vihāre nisinnadivasaṃ sandhāyetaṃ vuttaṃ. Todeyyaputtoti todeyyabrāhmaṇassa putto, so kira sāvatthiyā avidūre tudigāmo nāma atthi, tassa adhipatittā todeyyoti saṅkhyaṃ gato. Mahaddhano pana hoti pañcacattālīsakoṭivibhavo, paramamaccharī – ‘‘dadato bhogānaṃ aparikkhayo nāma natthī’’ti cintetvā kassaci kiñci na deti, puttampi āha –
444. 如是我闻……彼时……此为沙瓦提《善经》。其中有无上涅槃境界的描述。即佛陀于不久涅槃后，涅槃升起约一个月的时间。关于起因的叙述，据此曾言佛陀取其法衣后前来，喝牛乳后端坐禅定，常坐一天至傍晚。托得叶婆提者，乃托得叶婆罗门之子，居住于离沙瓦提不远之徒提乡，其领地称托得叶。此人为大富豪，财富达四十五亿之众，极为富足；吾等称其为“赐予财物无尽者”。他盘算说：“若有人无要求，我绝不给予”，对其子亦如是告曰：
‘‘Añjanānaṃ khayaṃ disvā, vammikānañca sañcayaṃ;
“见眼布盲，知蚯蚓之聚集，
Madhūnañca samāhāraṃ, paṇḍito gharamāvase’’ti.
亦知甜蜜积聚，智者归家去。”
Evaṃ adānameva sikkhāpetvā kāyassa bhedā tasmiṃyeva ghare sunakho hutvā nibbatto. Subho taṃ sunakhaṃ ativiya piyāyati. Attano bhuñjanakabhattaṃyeva bhojeti, ukkhipitvā varasayane sayāpeti. Atha bhagavā ekadivasaṃ nikkhante māṇave taṃ gharaṃ piṇḍāya pāvisi. Sunakho bhagavantaṃ disvā bhukkāraṃ karonto bhagavato samīpaṃ gato. Tato naṃ bhagavā avoca ‘‘todeyya tvaṃ pubbepi maṃ ‘bho, bho’ti paribhavitvā sunakho jāto, idānipi bhukkāraṃ katvā avīciṃ gamissasī’’ti. Sunakho taṃ kathaṃ sutvā vippaṭisārī hutvā uddhanantare chārikāya nipanno, manussā naṃ ukkhipitvā sayane sayāpetuṃ nāsakkhiṃsu .
如是心志坚定施舍，身于彼家灵尸出世后安息。不久，须那迦倍加爱护身体食粮，取出别处的好卧处安置。某日佛陀一日出行，入须那迦的室中乞食。须那迦见佛勤行乞食近身。于是佛告曰：“托得叶，你早前曾以‘喂，喂’谩骂我，须那迦出生时亦如是，今又乞食，必入无间地狱。”须那迦闻此悲愤难抑，随即跌坐地上哭泣；人为他收起被褥床位，无法自理。
Subho āgantvā ‘‘kenāyaṃ sunakho sayanā oropito’’ti āha. Manussā ‘‘na kenacī’’ti vatvā taṃ pavattiṃ ārocesuṃ. Māṇavo sutvā ‘‘mama pitā brahmaloke nibbatto, samaṇo pana gotamo me pitaraṃ sunakhaṃ karoti yaṃ kiñci esa mukhārūḷhaṃ bhāsatī’’ti kujjhitvā bhagavantaṃ musāvādena codetukāmo vihāraṃ gantvā taṃ pavattiṃ pucchi. Bhagavā tassa tatheva vatvā avisaṃvādanatthaṃ āha – ‘‘atthi pana te, māṇava, pitarā na akkhātaṃ dhana’’nti. Atthi, bho gotama, satasahassagghanikā suvaṇṇamālā, satasahassagghanikā suvaṇṇapādukā, satasahassagghanikā suvaṇṇapāti, satasahassañca kahāpaṇanti. Gaccha taṃ sunakhaṃ appodakaṃ madhupāyāsaṃ bhojetvā sayanaṃ āropetvā īsakaṃ niddaṃ okkantakāle puccha, sabbaṃ te ācikkhissati, atha naṃ jāneyyāsi – ‘‘pitā me eso’’ti. So tathā akāsi. Sunakho sabbaṃ ācikkhi, tadā naṃ – ‘‘pitā me’’ti ñatvā bhagavati pasannacitto gantvā bhagavantaṃcuddasa pañhe pucchitvā vissajjanapariyosāne bhagavantaṃ saraṇaṃ gato, taṃ sandhāya vuttaṃ ‘‘subho māṇavo todeyyaputto’’ti. Sāvatthiyaṃ paṭivasatīti attano bhogagāmato āgantvā vasati.
须那迦复来问：“这为何须那迦卧床而不堪？”人答“无人知。”沙门诸人闻之，有作乱者致诽谤佛陀，称其父已于梵天界涅槃，然而沙门果德玛却对其父须那迦起忿怒。其人怒问佛陀此言是否真，佛答“凡事皆有其父财产，百万金项链、百万金鞋、百万金盖、十万铜币皆属其父所有。你去须那迦处，饮水蜜浆后安卧时问，其必言：‘此男乃我父’。”须那迦依佛言悉数说明，知佛即父。知后心悦诚服，至佛处供养，与佛作十六课问语，终获解脱，归依佛法，称“须那迦，托得叶子”，于沙瓦提居住，以示自己为富户之子。
§445-446
445-446.Aññataraṃ māṇavakaṃ āmantesīti satthari parinibbute ‘‘ānandatthero kirassa pattacīvaraṃ gahetvā āgato, mahājano taṃ dassanatthāya upasaṅkamatī’’ti sutvā ‘‘vihāraṃ kho pana gantvā mahājanamajjhe na sakkā sukhena paṭisanthāraṃ vā kātuṃ, dhammakathaṃ vā sotuṃ gehaṃ āgataṃyeva naṃ disvā sukhena paṭisanthāraṃ karissāmi, ekā ca me kaṅkhā atthi, tampi naṃ pucchissāmī’’ti cintetvā aññataraṃ māṇavakaṃ āmantesi. Appābādhantiādīsu ābādhoti visabhāgavedanā vuccati, yā ekadese uppajjitvā cattāro iriyāpathe ayapaṭṭena ābandhitvā viya gaṇhati, tassā abhāvaṃ pucchāti vadati. Appātaṅkoti kicchajīvitakaro rogo vuccati, tassāpi abhāvaṃ pucchāti vadati. Gilānasseva ca uṭṭhānaṃ nāma garukaṃ hoti, kāye balaṃ na hoti, tasmā niggelaññabhāvañca balañca pucchāti vadati. Phāsuvihāranti gamanaṭhānanisajjasayanesu catūsu iriyāpathesu sukhavihāraṃ pucchāti vadati. Athassa pucchitabbākāraṃ dassento ‘‘subho’’tiādimāha.
445-446. 当有一沙门，佛涅槃后，他持佛衣来供养。大众为得见佛至此供养者而聚集。听闻此说，有人思惟：“往彼处住舍不能安适会众，不易作佛法说，固留家中舒适安住为宜。唯有一疑惑，待我问其。”于是请教一沙门。安帕巴达等病痛属不净异苦，是一种疼痛，生于一处并四肢皆受牵扯，如束缚之感，故问其无有否？称作重病者，是难活疾病，问其无也？称作重病起身无力，故问其无？言痛苦如入住破裂破坏之处，行坐卧四处皆苦，问是否有此？须知此等应问事由，遂以『须那迦』名义启问。
§447
447.Kālañca samayañca upādāyāti kālañca samayañca paññāya gahetvā upadhāretvāti attho. Sace amhākaṃ sve gamanakālo bhavissati, kāye balamattā ceva pharissati, gamanapaccayā ca añño aphāsuvihāro na bhavissati, athetaṃ kālañca gamanakāraṇasamavāyasaṅkhātaṃ samayañca upadhāretvā – ‘‘api eva nāma sve āgaccheyyāmā’’ti vuttaṃ hoti.
447. 关于“时间与场合（kālañca samayañca）”的意思，是指根据时间和场合加以把握和维持。若是我们的出行时间固定，且身体力量充足，并且由于出行的缘故不会有其他的非适宜行住，那么意即要根据时间及出行的因缘条件相应安排和维持——这样便说“确实应当在该时间自己出发”。
§448
448.Cetakenabhikkhunāti cetiraṭṭhe jātattā cetakoti evaṃ laddhanāmena. Sammodanīyaṃ kathaṃ sāraṇīyanti bho, ānanda, dasabalassa ko nāma ābādho ahosi, kiṃ bhagavā paribhuñji. Api ca satthu parinibbānena tumhākaṃ soko udapādi, satthā nāma na kevalaṃ tumhākaṃyeva parinibbuto, sadevakassa lokassa mahājāni, ko dāni añño maraṇā muccissati, yatra so sadevakassa lokassa aggapuggalo parinibbuto, idāni kaṃ aññaṃ disvā maccurājā lajjissatīti evamādinā nayena maraṇapaṭisaṃyuttaṃ sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā therassa hiyyo pītabhesajjānurūpaṃ āhāraṃ datvā bhattakiccāvasāne ekamantaṃ nisīdi.
448. “随念长老（Cetakenabhikkhu）”一名的由来，是因为他本来名叫随念（Cetiraṭṭha），后来因缘具足得名此呼。阿难，大家应当欢喜感念他吧，传说在他临终时，十种能力之中没有一种受损，意味着世尊所拥护的并非空无。如今世尊圆寂，你们因而生起悲伤。但须知世尊并非仅仅对你们一人涅槃，而是整个天、龙、人三界中的至尊伟人，谁又能逃脱死亡？既然这位三界中的至尊者已涅槃，如今看到谁又敢当灭者之王感到羞耻呢？以此般的理路，依死相应的开示恩言，令众皆欢喜；于是老长老自在地用适合老人的净食服食后，完成托钵任务，端坐一旁。
Upaṭṭhāko santikāvacaroti upaṭṭhāko hutvā santikāvacaro, na randhagavesī. Na vīmaṃsanādhippāyo. Samīpacārīti idaṃ purimapadasseva vevacanaṃ. Yesaṃ so bhavaṃ gotamoti kasmā pucchati? Tassa kira evaṃ ahosi ‘‘yesu dhammesu bhavaṃ gotamo imaṃ lokaṃ patiṭṭhapesi, te tassa accayena naṭṭhā nu kho, dharanti nu kho, sace dharanti, ānando jānissati, handa naṃ pucchāmī’’ti, tasmā pucchi.
前来供养者以侍奉之人身份亲近行住，成为身边陪伴者，并非怀恶意窥探他事。所谓“近身同行”，此是早先文字的表达。既然有人以“是何人是你们的觉者Gotamo”而疑惑，正是因为此，老长老回答说：“世尊以这些法确立了此世，如来者不会消失，如来者所确立者不会毁坏；倘若他们仍存，则阿难必知，因此我今欲问你。”所以老长老才提出疑问。
§449
449. Athassa thero tīṇi piṭakāni tīhi khandhehi saṅgahetvā dassento ‘‘tiṇṇaṃ kho’’tiādimāha. Māṇavo saṅkhittena kathitaṃ asallakkhento – ‘‘vitthārato pucchissāmī’’ti cintetvā ‘‘katamesaṃ tiṇṇa’’ntiādimāha.
449. 当时这位长老将三藏以三蕴为标的加以呈示，称“‘三藏’如是”，年幼弟子略述讲解时尚未详尽，因而想说“将逐一详问”，遂说“这三者是何含义”，方便引出进一步解释。
Sīlakkhandhavaṇṇanā戒蕴注释
§450-453
450-453. Tato therena ‘‘ariyassa sīlakkhandhassā’’ti tesu dassitesu puna ‘‘katamo pana so, bho ānanda, ariyo sīlakkhandho’’ti ekekaṃ pucchi. Theropissa buddhuppādaṃ dassetvā tantidhammaṃ desento anukkamena bhagavatā vuttanayeneva sabbaṃ vissajjesi. Tattha atthicevettha uttarikaraṇīyanti ettha bhagavato sāsane na sīlameva sāro, kevalañhetaṃ patiṭṭhāmattameva hoti. Ito uttari pana aññampi kattabbaṃ atthi yevāti dassesi. Ito bahiddhāti buddhasāsanato bahiddhā.
450-453. 随即，长老就已示现的三组法门提问：“尊敬的阿难，何者是圣者的戒蕴？”随后，长老亲自显现佛陀出生的缘起，依次宣讲教义，正如世尊所说，悉皆说明。对于所彰显的义理，应当予以补充，此处法义指出，佛陀教法的核心不仅仅是戒律，戒律不过是安立的基础。除此之外，尚有他法应行，于此说明“此处”是指在佛法内；“彼处”则是佛法之外的内容。
Samādhikkhandhavaṇṇanā定蕴之解释
§454
454.Kathañca, māṇava, bhikkhu indriyesu guttadvāro hotīti idamāyasmā ānando ‘‘katamo pana so, bho ānanda, ariyo samādhikkhandho’’ti evaṃ samādhikkhandhaṃ puṭṭhopi ye te ‘‘sīlasampanno indriyesu guttadvāro satisampajaññena samannāgato santuṭṭho’’ti evaṃ sīlānantaraṃ indriyasaṃvarādayo sīlasamādhīnaṃ antare ubhinnampi upakārakadhammā uddiṭṭhā, te niddisitvā samādhikkhandhaṃ dassetukāmo ārabhi. Ettha ca rūpajjhānāneva āgatāni, na arūpajjhānāni, ānetvā pana dīpetabbāni. Catutthajjhānena hi asaṅgahitā arūpasamāpatti nāma natthiyeva.
454. 阿难，关于“比库在根尘入处中如闭锁门户”的意涵，是这位具寿阿难所提问：“尊敬的阿难，何者是圣者的定蕴？”即便是定蕴，也有人说“比库有戒德，忍耐各根门，具足念智，心安欢喜”。戒律之后，根门的制摄等亦是定禅的助成法。长老遂将这些否定而欲显现定蕴。这里尤其应带入具色禅定而非无色禅定。因无色禅定是四禅外别行，非属此处讨论。
§471-480
471-480.Atthi cevettha uttarikaraṇīyanti ettha bhagavato sāsane na cittekaggatāmattakeneva pariyosānappatti nāma atthi, itopi uttari pana aññaṃ kattabbaṃ atthi yevāti dasseti. Natthi cevettha uttarikaraṇīyanti ettha bhagavato sāsane ito uttari kātabbaṃ nāma natthiyeva, arahattapariyosānañhi bhagavato sāsananti dasseti. Sesaṃ sabbattha uttānatthamevāti.
471-480.若云此处应当作更高解说者，于世尊教法中，不止一切专注一义的终极成就这一层面存在更高的终极。这种说法表明确实还有更高级别的内容可以承担。若说此处不应作更高解说者，则表示在世尊教法中不存在比此更高的内容了，显然指的是阿拉汉果的终极成就在世尊教法中即为顶点。综上所述，一切处所皆以最高利益为最终极目。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，在《吉祥悦意》长部注释中，
Subhasuttavaṇṇanā niṭṭhitā. · 《须婆经》注释终了。