12. Lohiccasuttaṃ · 12. 罗希吒经义注
11. Kevaṭṭasuttavaṇṇanā《给瓦达经》注释
Kevaṭṭagahapatiputtavatthuvaṇṇanā给瓦达居士子事的注释
§481
481.Evaṃme sutaṃ…pe… nāḷandāyanti kevaṭṭasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Pāvārikambavaneti pāvārikassa ambavane. Kevaṭṭoti idaṃ tassa gahapatiputtassa nāmaṃ. So kira cattālīsakoṭidhano gahapatimahāsālo ativiya saddho pasanno ahosi. So saddhādhikattāyeva ‘‘sace eko bhikkhu aḍḍhamāsantarena vā māsantarena vā saṃvaccharena vā ākāse uppatitvā vividhāni pāṭihāriyāni dasseyya, sabbo jano ativiya pasīdeyya. Yaṃnūnāhaṃ bhagavantaṃ yācitvā pāṭihāriyakaraṇatthāya ekaṃ bhikkhuṃ anujānāpeyya’’nti cintetvā bhagavantaṃ upasaṅkamitvā evamāha.
481. 如是我闻……在此……那兰陀雅那经中有关于绳索经的部分。其中附有前行之语的详细解释。所谓波瓦里森林，是指波瓦里之林。绳索者，是该户主之子名。此人据说拥有四千万的财富，乃极广大富户，对佛极为信乐。其信心之深，更生一念：若有一比库在半月或一月或数月之间，能从空中显现，演示种种神变，令大众极生欢悦，吾若向世尊恳请，愿许一比库得以示神变，遂忆念世尊而前诣世尊，作如是言。
Tattha iddhāti samiddhā phītāti nānābhaṇḍaussannatāya vuddhippattā. Ākiṇṇamanussāti aṃsakūṭena aṃsakūṭaṃ paharitvā viya vicarantehi manussehi ākiṇṇā. Samādisatūti āṇāpetu ṭhānantare ṭhapetu. Uttarimanussadhammāti uttarimanussānaṃ dhammato, dasakusalasaṅkhātato vā manussadhammato uttari. Bhiyyosomattāyāti pakatiyāpi pajjalitapadīpo telasnehaṃ labhitvā viya atirekappamāṇena abhippasīdissati. Na kho ahanti bhagavā rājagahaseṭṭhivatthusmiṃ sikkhāpadaṃ paññapesi, tasmā ‘‘na kho aha’’ntiādimāha.
其中所说神变者，乃由炽盛燃烧、吹熄之种种变化而成。破坏人群，如同一伙伙人群相互殴打般纷扰。所谓聚集，是指在一定地方聚集。所谓上流人之法，乃根据上流人戒律、十善或人之法中的较高者。更为欢喜者，如同灯被风吹得更增光明一般，必将显现超乎一般的神变。世尊并未在王舍城此大城中向大众宣讲修戒之规定，故曰“我未曾”，以此表达。
§482
482.Na dhaṃsemīti na guṇavināsanena dhaṃsemi, sīlabhedaṃ pāpetvā anupubbena uccaṭṭhānato otārento nīcaṭṭhāne na ṭhapemi, atha kho ahaṃ buddhasāsanassa vuddhiṃ paccāsīsanto kathemīti dasseti. Tatiyampi khoti yāvatatiyaṃ buddhānaṃ kathaṃ paṭibāhitvā kathetuṃ visahanto nāma natthi. Ayaṃ pana bhagavatā saddhiṃ vissāsiko vissāsaṃ vaḍḍhetvā vallabho hutvā atthakāmosmīti tikkhattuṃ kathesi.
482. 不破坏者，非因毁坏美德而破坏。虽见恶行，亦不自上而下迫人陷入低劣之处。我常起见，维持佛法增长之义。再者如何讲述第三及第八世诸佛所说，且均无力详述。然此时，世尊与弟子共增信仰，乐闻佛法，志向广大，乃明说此事。
Iddhipāṭihāriyavaṇṇanā神变神通的注释
§483-484
483-484. Atha bhagavā ayaṃ upāsako mayi paṭibāhantepi punappunaṃ yācatiyeva. ‘‘Handassa pāṭihāriyakaraṇe ādīnavaṃ dassemī’’ti cintetvā ‘‘tīṇi kho’’tiādimāha. Tattha amāhaṃ bhikkhunti amuṃ ahaṃ bhikkhuṃ. Gandhārīti gandhārena nāma isinā katā, gandhāraraṭṭhe vā uppannā vijjā. Tattha kira bahū isayo vasiṃsu, tesu ekena katā vijjāti adhippāyo. Aṭṭīyāmīti aṭṭo pīḷito viya homi. Harāyāmīti lajjāmi. Jigucchāmīti gūthaṃ disvā viya jigucchaṃ uppādemi.
483-484. 于是世尊见此居士虽违背佛法仍屡次求援，心念“欲见手显神通妙迹”，于是说“有三事”……后来说“不，我非比库”。“迦拏”指以香为名，或是迦拏国所产之学识。迦拏国有众多商人，其一为首。言“已千”，谓如受压制一般。“羞愧”，心生惭愧。“厌弃”，见污秽时如感厌恶而生嫌弃。
Ādesanāpāṭihāriyavaṇṇanā他心揭示神变的注释
§485
485.Parasattānanti aññesaṃ sattānaṃ. Dutiyaṃ tasseva vevacanaṃ. Ādisatīti katheti. Cetasikanti somanassadomanassaṃ adhippetaṃ. Evampi te manoti evaṃ tava mano somanassito vā domanassito vā kāmavitakkādisampayutto vā. Dutiyaṃ tasseva vevacanaṃ. Itipi te cittanti iti tava cittaṃ, idañcidañca atthaṃ cintayamānaṃ pavattatīti attho. Maṇikā nāma vijjāti cintāmaṇīti evaṃ laddhanāmā loke ekā vijjā atthi. Tāya paresaṃ cittaṃ jānātīti dīpeti.
485. 「他者」意指他众生命。第二为他之指示词。 「起始」指开始述说。 「心意」即情绪喜乐忧愁。如此你的心恰似如是，或喜或忧，或混杂欲念等。 第二为他之指示词。 此即心也，即你心，思索某事而起作用之意。所谓「宝珠」的学问，即思维宝珠。此名世间通用之名。以此能照见他人之心，称为明知。
Anusāsanīpāṭihāriyavaṇṇanā教诫神变的注释
§486
486.Evaṃ vitakkethāti nekkhammavitakkādayo evaṃ pavattentā vitakketha. Mā evaṃ vitakkayitthāti evaṃ kāmavitakkādayo pavattentā mā vitakkayittha. Evaṃ manasi karothāti evaṃ aniccasaññameva, dukkhasaññādīsu vā aññataraṃ manasi karotha. Māevanti ‘‘nicca’’ntiādinā nayena mā manasi karittha. Idanti idaṃ pañcakāmaguṇikarāgaṃ pajahatha. Idaṃ upasampajjāti idaṃ catumaggaphalappabhedaṃ lokuttaradhammameva upasampajja pāpuṇitvā nipphādetvā viharatha. Iti bhagavā iddhividhaṃ iddhipāṭihāriyanti dasseti, parassa cittaṃ ñatvā kathanaṃ ādesanāpāṭihāriyanti. Sāvakānañca buddhānañca satataṃ dhammadesanā anusāsanīpāṭihāriyanti.
486. 如此思维者，乃舍弃欲念之思维等已起之念。勿起如是之想，令欲念诸思维不生。于是心中以无常观念或苦观念等专一思惟，不以「常」等见执为念。此乃戒除五种欲乐染污。此即得入四圣谛果位之佛法超越之道，入已证，常住证得涅槃而安住。于是，世尊明说神变种类，洞悉他心，现现示说法之神变。弟子与诸佛恒行法言之神变。
Tattha iddhipāṭihāriyena anusāsanīpāṭihāriyaṃ mahāmoggallānassa āciṇṇaṃ, ādesanāpāṭihāriyena anusāsanīpāṭihāriyaṃ dhammasenāpatissa. Devadatte saṃghaṃ bhinditvā pañca bhikkhusatāni gahetvā gayāsīse buddhalīḷāya tesaṃ dhammaṃ desante hi bhagavatā pesitesu dvīsu aggasāvakesu dhammasenāpati tesaṃ cittācāraṃ ñatvā dhammaṃ desesi , therassa dhammadesanaṃ sutvā pañcasatā bhikkhū sotāpattiphale patiṭṭhahiṃsu. Atha nesaṃ mahāmoggallāno vikubbanaṃ dassetvā dassetvā dhammaṃ desesi, taṃ sutvā sabbe arahattaphale patiṭṭhahiṃsu. Atha dvepi mahānāgā pañca bhikkhusatāni gahetvā vehāsaṃ abbhuggantvā veḷuvanamevāgamiṃsu. Anusāsanīpāṭihāriyaṃ pana buddhānaṃ satataṃ dhammadesanā, tesu iddhipāṭihāriyaādesanāpāṭihāriyāni saupārambhāni sadosāni, addhānaṃ na tiṭṭhanti, addhānaṃ atiṭṭhanato na niyyanti. Anusāsanīpāṭihāriyaṃ anupārambhaṃ niddosaṃ, addhānaṃ tiṭṭhati, addhānaṃ tiṭṭhanato niyyāti. Tasmā bhagavā iddhipāṭihāriyañca ādesanāpāṭihāriyañca garahati, anusāsanīpāṭihāriyaṃyeva pasaṃsati.
那里，大摩嘎剌那以神通力量示现了教导的神通，成为教法军长，以此威严统帅众僧。迦旃延比库以教导示现神通，担任教法军长。迦旃延比库分裂僧团，收摄五个比库小团，在叫耶舍竹林精进修行，分头向世尊派遣的两位前教诲弟子宣说佛陀所授教法。两位教法军长观照其心行，讲述此法。听受长老的教诲后，那五百名比库坚定获得初果。如是，大摩嘎剌那见其不纯正之相，反复示现教法，那些比库听后全都坚住阿拉汉果。之后，两位大长老又收摄五个比库小团，披衣离开，分别进入竹林。教导示现之神通乃恒常佛陀发出之法语。神通示现与教导示现乃密切相应，不会脱离于教导示现而孤立存在，也不会从紧密相应而解脱。教导示现则纯净无垢且不离紧密相应，并由紧密相应而解脱。因此世尊轻视神通而重视教导示现。
Bhūtanirodhesakavatthuvaṇṇanā寻求诸元素灭尽者事的注释
§487
487.Bhūtapubbanti idaṃ kasmā bhagavatā āraddhaṃ. Iddhipāṭihāriyaādesanāpāṭihāriyānaṃ aniyyānikabhāvadassanatthaṃ, anusāsanīpāṭihāriyasseva niyyānikabhāvadassanatthaṃ. Api ca sabbabuddhānaṃ mahābhūtapariyesako nāmeko bhikkhu hotiyeva. Yo mahābhūte pariyesanto yāva brahmalokā vicaritvā vissajjetāraṃ alabhitvā āgamma buddhameva pucchitvā nikkaṅkho hoti. Tasmā buddhānaṃ mahantabhāvappakāsanatthaṃ, idañca kāraṇaṃ paṭicchannaṃ, atha naṃ vivaṭaṃ katvā desentopi bhagavā ‘‘bhūtapubba’’ntiādimāha.
487.这所谓缘起，为什么由世尊作起？神通示现与教导示现是为了显示不依止之义，教导示现则表现依止之义。而且历代所有佛陀具足洞察大缘起法。因此，探求大缘起法的比库，即使遍历梵天世界，未能获得解脱亦不失志，终究得以临佛请教，向佛求问，成为探求者。因此，为现显佛陀大德，世尊虽不显露此因，却破除障蔽而加以阐述，称谓其为『缘起』等。
Tattha kattha nu khoti kismiṃ ṭhāne kiṃ āgamma kiṃ pattassa te anavasesā appavattivasena nirujjhanti. Mahābhūtakathā panesā sabbākārena visuddhimagge vuttā, tasmā sā tatova gahetabbā.
在这里，缘起究竟是什么，发生于何处，何因何果，其断灭为何，皆具足无遗断绝之理。大缘起法谓乃一切因缘清净之道理，故应当真实摄受。
§488
488.Devayāniyo maggoti pāṭiyekko devalokagamanamaggo nāma natthi, iddhividhañāṇasseva panetaṃ adhivacanaṃ. Tena hesa yāva brahmalokāpi kāyena vasaṃ vattento devalokaṃ yāti. Tasmā ‘‘taṃ devayāniyo maggo’’ti vuttaṃ. Yena cātumahārājikāti samīpe ṭhitampi bhagavantaṃ apucchitvā dhammatāya codito devatā mahānubhāvāti maññamāno upasaṅkami. Mayampi kho, bhikkhu, na jānāmāti buddhavisaye pañhaṃ pucchitā devatā na jānanti , tenevamāhaṃsu. Atha kho so bhikkhu ‘‘mama imaṃ pañhaṃ na kathetuṃ na labbhā, sīghaṃ kathethā’’ti tā devatā ajjhottharati, punappunaṃ pucchati, tā ‘‘ajjhottharati no ayaṃ bhikkhu, handa naṃ hatthato mocessāmā’’ti cintetvā ‘‘atthi kho bhikkhu cattāro mahārājāno’’tiādimāhaṃsu. Tattha abhikkantatarāti atikkamma kantatarā. Paṇītatarāti vaṇṇayasaissariyādīhi uttamatarā etena nayena sabbavāresu attho veditabbo.
488.所谓往天之路，并非指有往天界的专一路径，而乃能力神通智之一称。由于此能力，修行者可以至梵天界身居往生。是故称为『往天之路』。佛的观想天神大德近在四大王天，感师教法恭敬来访，想我等比库不知佛所说法，天神亦不知故而复问。天神反复请教，而我比库因难以回答，令其忿然，天神思量“我等有四大王天，胜过此比库”，故对彼天神如是说。此处所称“最周全”等实指佛教义中的出世间道理。
§491-493
491-493. Ayaṃ pana viseso – sakko kira devarājā cintesi ‘‘ayaṃ pañho buddhavisayo, na sakkā aññena vissajjituṃ, ayañca bhikkhu aggiṃ pahāya khajjopanakaṃ dhamanto viya, bheriṃ pahāya udaraṃ vādento viya ca, loke aggapuggalaṃ sammāsambuddhaṃ pahāya devatā pucchanto vicarati, pesemi naṃ satthusantika’’nti. Tato punadeva so cintesi ‘‘sudūrampi gantvā satthu santikeva nikkaṅkho bhavissati . Atthi ceva puggalo nāmesa, thokaṃ tāva āhiṇḍanto kilamatu pacchā jānissatī’’ti. Tato taṃ ‘‘ahampi kho’’tiādimāha. Brahmayāniyopi devayāniyasadisova. Devayāniyamaggoti vā brahmayāniyamaggoti vā dhammasetūti vā ekacittakkhaṇikaappanāti vā sanniṭṭhānikacetanāti vā mahaggatacittanti vā abhiññāñāṇanti vā sabbametaṃ iddhividhañāṇasseva nāmaṃ.
491-493.此处有异，如萨咖天帝思忖：“此问题关系佛法，不可他人解释。此比库弃火带灰如咒语，如弃鼓声击腹般，竟游历世间却不近佛，仅守佛所授。”又思:“远方虽远，唯有近佛处能解惑。亦有名为某人的人，将少量伤害后必知真相。”于是天帝说:“我也是。”此为通往天界乃至梵天界、佛法之桥梁的神通示现，乃短暂意念、当下修成、略表大智的表现，或名阿秽知、大神通智也。
§494
494.Pubbanimittanti āgamanapubbabhāge nimittaṃ sūriyassa udayato aruṇuggaṃ viya. Tasmā idāneva brahmā āgamissati, evaṃ mayaṃ jānāmāti dīpayiṃsu. Pāturahosīti pākaṭo ahosi. Atha kho so brahmā tena bhikkhunā puṭṭho attano avisayabhāvaṃ ñatvā sacāhaṃ ‘‘na jānāmī’’ti vakkhāmi, ime maṃ paribhavissanti, atha jānanto viya yaṃ kiñci kathessāmi, ayaṃ me bhikkhu veyyākaraṇena anāraddhacitto vādaṃ āropessati. ‘‘Ahamasmi bhikkhu brahmā’’tiādīni pana me bhaṇantassa na koci vacanaṃ saddahissati. Yaṃnūnāhaṃ vikkhepaṃ katvā imaṃ bhikkhuṃ satthusantikaṃyeva peseyyanti cintetvā ‘‘ahamasmi bhikkhu brahmā’’tiādimāha.
494.前行相，即到来之前阶段的标记，如旭日初升的红光。因此，现今梵天将出现是确定之事，我们获悉此事，被示明显露，被期许应时而至。之后，梵天被比库问及其所知范围，梵天如实答道“不知”，使众比库不悦，认为此比库将向世尊提出无理质疑，计画造谣生事，称自己为梵天，未来必定无人信受。若我弃此比库，任其任意胡说，妄言自己为比库梵天时将被懈怠佛法。
§495-496
495-496.Ekamantaṃapanetvāti kasmā evamakāsi? Kuhakattā. Bahiddhā pariyeṭṭhinti telatthiko vālikaṃ nippīḷiyamāno viya yāva brahmalokā bahiddhā pariyesanaṃ āpajjati.
495-496. 将某物独自安置于一处，为何会如此呢？这是虚妄之事。就如同在外界，油脂之上的蚯蚓受压迫一般，直至达到梵天世界，在外四处游荡寻觅。
§497
497.Sakuṇanti kākaṃ vā kulalaṃ vā. Na kho eso, bhikkhu, pañho evaṃ pucchitabboti idaṃ bhagavā yasmā padesenesa pañho pucchitabbo, ayañca kho bhikkhu anupādinnakepi gahetvā nippadesato pucchati, tasmā paṭisedheti. Āciṇṇaṃ kiretaṃ buddhānaṃ, pucchāmūḷhassa janassa pucchāya dosaṃ dassetvā pucchaṃ sikkhāpetvā pucchāvissajjanaṃ. Kasmā? Pucchituṃ ajānitvā paripucchanto duviññāpayo hoti. Pañhaṃ sikkhāpento pana ‘‘kattha āpo cā’’tiādimāha.
497. 有人问是否是乌鸦或泥瓦匠。这不是，尊者，此问题不可如此提出。因为世尊说，只有在某地此问题才当被提起，而比库即使未依附于任何事物，也会从该地方提出问题，因此对此应有所反对。和尚们不应像愚迷之人因执着世尊而产生怨恨，问出无益的问题。为何如此？因为无知地反复追问，结果就是混淆不清。教导问题的人会问诸如“水在哪里？”等问题。
§498
498. Tattha na gādhatīti na patiṭṭhāti, ime cattāro mahābhūtā kiṃ āgamma appatiṭṭhā bhavantīti attho. Upādinnaṃyeva sandhāya pucchati. Dīghañca rassañcāti saṇṭhānavasena upādārūpaṃ vuttaṃ. Aṇuṃ thūlanti khuddakaṃ vā mahantaṃ vā, imināpi upādārūpe vaṇṇamattameva kathitaṃ. Subhāsubhanti subhañca asubhañca upādārūpameva kathitaṃ. Kiṃ pana upādārūpaṃ subhanti asubhanti atthi? Natthi. Iṭṭhāniṭṭhārammaṇaṃ paneva kathitaṃ. Nāmañca rūpañcāti nāmañca dīghādibhedaṃ rūpañca. Uparujjhatīti nirujjhati, kiṃ āgamma asesametaṃ nappavattatīti.
498. 其中“未降伏”是指未立住，四大元素依止于什么而未能立住的意义。此问题是在探求依止之物。长与短被视为组合，故被称为依止的形态。无论微小还是巨大，都属依止形态。好的与不好的，也是依止的形态。那么依止的形态中有好与不好吗？没有。这里只说所喜欢或不喜欢的对象，以及名称和色，名称不分长短。所谓“升起”即消失，此处解释为未完全轮转而不再生起。
Evaṃ pucchitabbaṃ siyāti pucchaṃ dassetvā idāni vissajjanaṃ dassento tatra veyyākaraṇaṃ bhavatīti vatvā – ‘‘viññāṇa’’ntiādimāha.
因此应如此提问；指出问题后随即指出其消退，即陈述解释，即所谓“识”等。
§499
499. Tattha viññātabbanti viññāṇaṃ nibbānassetaṃ nāmaṃ, tadetaṃ nidassanābhāvato anidassanaṃ. Uppādanto vā vayanto vā ṭhitassa aññathattanto vā etassa natthīti anantaṃ. Pabhanti panetaṃ kira titthassa nāmaṃ, tañhi papanti etthāti papaṃ, pakārassa pana bhakāro kato. Sabbato pabhamassāti sabbatopabhaṃ. Nibbānassa kira yathā mahāsamuddassa yato yato otaritukāmā honti, taṃ tadeva titthaṃ, atitthaṃ nāma natthi. Evameva aṭṭhatiṃsāya kammaṭṭhānesu yena yena mukhena nibbānaṃ otaritukāmā honti, taṃ tadeva titthaṃ, nibbānassa atitthaṃ nāma natthi. Tena vuttaṃ ‘‘sabbatopabha’’nti. Ettha āpo cāti ettha nibbāne idaṃ nibbānaṃ āgamma sabbametaṃ āpotiādinā nayena vuttaṃ upādinnaka dhammajātaṃ nirujjhati, appavattaṃ hotīti.
499. 其中须知“识”即涅槃的名号。因涅槃为无示相，故称为无示范。涅槃无生无灭，无常亦非常。此名名称为涅槃的比喻。涅槃如大海，众生欲从其上降落，涅槃即为该海之处，且无其它处。凡欲从三十五种修行门进入涅槃者，涅槃即为其处，涅槃并无他处。因此称其为“全方示现”。其中“水起”意指涅槃由此水及一切引导，涅槃生起于依止诸法消灭时，称为灭止无余。
Idānissa nirujjhanūpāyaṃ dassento ‘‘viññāṇassa nirodhena etthetaṃ uparujjhatī’’ti āha. Tattha viññāṇanti carimakaviññāṇampi abhisaṅkhāraviññāṇampi , carimakaviññāṇassāpi hi nirodhena etthetaṃ uparujjhati. Vijjhātadīpasikhā viya apaṇṇattikabhāvaṃ yāti. Abhisaṅkhāraviññāṇassāpi anuppādanirodhena anuppādavasena uparujjhati. Yathāha ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena ṭhapetvā sattabhave anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca etthete nirujjhantī’’ti sabbaṃ cūḷaniddese vuttanayeneva veditabbaṃ. Sesaṃ sabbattha uttānamevāti.
接着说明涅槃之不生，为识的止息。识包括行识和末那识等，即使是末那识，随着止息，亦随涅槃安立而不生。就如照明的火柴棒脱离引燃，不再燃烧，行识因止息亦安立不动。正如“初果道识止息，于此止住，七世轮回终断，名色亦止息”，此乃小集部记载，应由此理解。残余一切皆升起，因此涅槃之上升过程即使止息于彼。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，于《吉祥悦意》长部注释中
Kevaṭṭasuttavaṇṇanā niṭṭhitā. · 《盖瓦德经》之解释完毕。