10. Subhasuttaṃ · 10. 苏跋经义注
9. Poṭṭhapādasuttavaṇṇanā九、《波吒婆达经》注释
Poṭṭhapādaparibbājakavatthuvaṇṇanā波吒婆达游方者事缘注释
§406
406.Evaṃme suttaṃ…pe… sāvatthiyanti poṭṭhapādasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā. Sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāmeti sāvatthiṃ upanissāya yo jetassa kumārassa vane anāthapiṇḍikena gahapatinā ārāmo kārito, tattha viharati. Poṭṭhapādo paribbājakoti nāmena poṭṭhapādo nāma channaparibbājako. So kira gihikāle brāhmaṇamahāsālo kāmesuādīnavaṃ disvā cattālīsakoṭiparimāṇaṃ bhogakkhandhaṃ pahāya pabbajitvā titthiyānaṃ gaṇācariyo jāto. Samayaṃ pavadanti etthāti samayappavādako, tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhutayo brāhmaṇā nigaṇṭhaacelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ vadanti kathenti dīpenti, tasmā so ārāmo samayappavādakoti vuccati. Sveva ca tindukācīrasaṅkhātāya timbarūrukkhapantiyā parikkhittattā tindukācīro. Yasmā panettha paṭhamaṃ ekāva sālā ahosi, pacchā mahāpuññaṃ paribbājakaṃ nissāya bahū sālā katā. Tasmā tameva ekaṃ sālaṃ upādāya laddhanāmavasena ekasālakoti vuccati. Mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasampanno ārāmoti katvā mallikāya ārāmoti saṅkhyaṃ gato. Tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme.
406.如是闻经……接着……这称为舍卫城脚步经。此中为前行关系之详细说明。舍卫城乃位于祇树给孤独园，园内由给孤独长者依傍舍卫城而建。此园即为给孤独长者为祇树太子而作的园林，供其居止。脚步游方者，乃名为脚步者，意即披盖游方者。此人昔为居士，出身婆罗门豪族，识见欲等烦恼，于四十余亿财富弃舍，出家为外道派别的游方行者。在此地，人们称其为“时事辩说者”，盖彼于此地多有辩说，婆罗门、禁欲行者及生天外道等众，多所会集，各自辩说，故此园称为时事辩说园。园四周以三棵端果树所围，彼端果因初时仅有一棵，仅成长为多棵后以“单树”号名。婆罗门国主巴舍那帝夫人马丽嘉将此园建为有花果的苑林，故称为马丽嘉园。时事辩说者之单树即在马丽嘉园一单树之中。
Paṭivasatīti nivāsaphāsutāya vasati. Athekadivasaṃ bhagavā paccūsasamaye sabbaññutaññāṇaṃ pattharitvā lokaṃ pariggaṇhanto ñāṇajālassa antogataṃ paribbājakaṃ disvā – ‘‘ayaṃ poṭṭhapādo mayhaṃ ñāṇajāle paññāyati, kinnu kho bhavissatī’’ti upaparikkhanto addasa – ‘‘ahaṃ ajja tattha gamissāmi, atha maṃ poṭṭhapādo nirodhañca nirodhavuṭṭhānañca pucchissati, tassāhaṃ sabbabuddhānaṃ ñāṇena saṃsanditvā tadubhayaṃ kathessāmi, atha so katipāhaccayena cittaṃ hatthisāriputtaṃ gahetvā mama santikaṃ āgamissati, tesamahaṃ dhammaṃ desessāmi, desanāvasāne poṭṭhapādo maṃ saraṇaṃ gamissati, citto hatthisāriputto mama santike pabbajitvā arahattaṃ pāpuṇissatī’’ti. Tato pātova sarīrapaṭijagganaṃ katvā surattadupaṭṭaṃ nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā yugandharapabbataṃ parikkhipitvā ṭhitamahāmeghaṃ viya meghavaṇṇaṃ paṃsukūlaṃ ekaṃsavaragataṃ katvā paccagghaṃ selamayapattaṃ vāmaaṃsakūṭe laggetvā sāvatthiṃ piṇḍāya pavisissāmīti sīho viya himavantapādā vihārā nikkhami. Imamatthaṃ sandhāya – ‘‘atha kho bhagavā’’tiādi vuttaṃ.
止宿，谓居于有住处之所。某日，世尊于傍晚时分，通达一切明了之智，观察世间，见一心智之内游方者脚步者，遂观其未来境况，思惟：“是脚步可得我智慧内之见识，其境如何？”观察后闻言：“我今日当往其所，其必问我止灭及止灭现证之法，我当凭诸佛智慧，予彼二事广说。其将恭敬执持长老沙利亚为心，来至我所，我当为彼说法。说毕，脚步将依我皈依，沙利亚心将护持我，彼得阿拉汉果。”遂即涌起于身的觉醒，携慧根（殊胜心识）系如同金索般之发带，绕从珠峰，著净卵衣，左肩披着净布，步入舍卫，入于乞食，其如狮似般出山居。以上为此义之缘起，而后世尊说道：
§407
407.Etadahosīti nagaradvārasamīpaṃ gantvā attano rucivasena sūriyaṃ oloketvā atippagabhāvameva disvā etaṃ ahosi. Yaṃnūnāhanti saṃsayaparidīpano viya nipāto, buddhānañca saṃsayo nāma natthi – ‘‘idaṃ karissāma, idaṃ na karissāma, imassa dhammaṃ desessāma, imassa na desessāmā’’ti evaṃ parivitakkapubbabhāgo panesa sabbabuddhānaṃ labbhati. Tenāha – ‘‘yaṃnūnāha’’nti, yadi panāhanti attho.
407.如此即往，抵城门旁，仰看日光普照，显露出极端稳固之观念。若如是当断之意明白如灯火无疑，诸佛无异议，当断则断，当说则说，如此反复思惟，正是诸佛所具备之智慧缘由。故曰：“若有当断者，断之。”意指如若慧解即断。
§408
408.Unnādiniyāti uccaṃ nadamānāya, evaṃ nadamānāya cassā uddhaṃ gamanavasena ucco, disāsu patthaṭavasena mahā saddoti uccāsaddamahāsaddāya, tesañhi paribbājakānaṃ pātova vuṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yoniso manasikāro vā natthi. Tena te pātova vuṭṭhāya bālātape nisinnā – ‘‘imassa hattho sobhano, imassa pādo’’ti evaṃ aññamaññassa hatthapādādīni vā ārabbha, itthipurisadārakadārikādīnaṃ vaṇṇe vā, aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ samuṭṭhāpetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti. Tena vuttaṃ – ‘‘unnādiniyā uccāsaddamahāsaddāya anekavihitaṃ tiracchānakathaṃ kathentiyā’’ti.
408.“高声”，者谓高亢响亮。响亮如声上扬，四方通达，如大音爆发。游方者应起如此庄严有序之心，无极轻略。此时众游方者聚集闲坐，彼此手足轻碰，述说男女俗世及欲情等事，渐而引出皇室政事杂谈，充满杂乱无序。故说：高声谈吐十分杂乱无章。
Tato poṭṭhapādo paribbājako te paribbājake oloketvā – ‘‘ime paribbājakā ativiya aññamaññaṃ agāravā, mayañca samaṇassa gotamassa pātubhāvato paṭṭhāya sūriyuggamane khajjopanakūpamā jātā, lābhasakkāropi no parihīno. Sace panimaṃ ṭhānaṃ samaṇo gotamo vā gotamassa sāvako vā gihī upaṭṭhāko vā tassa āgaccheyya , ativiya lajjanīyaṃ bhavissati, parisadoso kho pana parisajeṭṭhakasseva upari ārohatī’’ti itocito ca vilokento bhagavantaṃ addasa. Tena vuttaṃ – ‘‘addasā kho poṭṭhapādo paribbājako…pe… tuṇhī ahesu’’nti.
游方者脚步者观视聚众游方者，则思：“诸游方相互之间尤多不敬，若我师果德玛或其弟子之家人监护者来此，则极为羞辱，众议责我。”由是观察世尊，见其独处，遂说：“脚步者观世尊……故独自安静。”
§409
409. Tattha saṇṭhapesīti sikkhāpesi, vajjamassā paṭicchādesi. Yathā susaṇṭhitā hoti, tathā naṃ ṭhapesi. Yathā nāma parisamajjhaṃ pavisanto puriso vajjapaṭicchādanatthaṃ nivāsanaṃ saṇṭhapeti, pārupanaṃ saṇṭhapeti, rajokiṇṇaṭṭhānaṃ puñchati; evamassā vajjapaṭicchādanatthaṃ – ‘‘appasaddā bhonto’’ti sikkhāpento yathā susaṇṭhitā hoti, tathā naṃ ṭhapesīti attho. Appasaddakāmoti appasaddaṃ icchati, eko nisīdati, eko tiṭṭhati, na gaṇasaṅgaṇikāya yāpeti. Upasaṅkamitabbaṃ maññeyyāti idhāgantabbaṃ maññeyya. Kasmā panesa bhagavato upasaṅkamanaṃ paccāsīsatīti? Attano vuddhiṃ patthayamāno. Paribbājakā kira buddhesu vā buddhasāvakesu vā attano santikaṃ āgatesu – ‘‘ajja amhākaṃ santikaṃ samaṇo gotamo āgato , sāriputto āgato, na kho pana te yassa vā tassa vā santikaṃ gacchanti, passatha amhākaṃ uttamabhāva’’nti attano upaṭṭhākānaṃ santike attānaṃ ukkhipanti, ucce ṭhāne ṭhapenti, bhagavatopi upaṭṭhāke gaṇhituṃ vāyamanti. Te kira bhagavato upaṭṭhāke disvā evaṃ vadanti – ‘‘tumhākaṃ satthā bhavaṃ gotamopi gotamasāvakāpi amhākaṃ santikaṃ āgacchanti, mayaṃ aññamaññaṃ samaggā. Tumhe pana amhe akkhīhipi passituṃ na icchatha, sāmīcikammaṃ na karotha, kiṃ vo amhehi aparaddha’’nti. Athekacce manussā – ‘‘buddhāpi etesaṃ santikaṃ gacchanti kiṃ amhāka’’nti tato paṭṭhāya te disvā nappamajjanti. Tuṇhī ahesunti poṭṭhapādaṃ parivāretvā nissaddā nisīdiṃsu.
409.其中“安置”即整肃住所。若住所安排妥善，则安置妥当。如人出入住所者，为遮盖住宅入口，筑墙封闭，或修盖门斗，搜查入室者，彼即促使安静，谓“请安静。”欲求安静者，即为减少言语量。有人坐，有人立，不作巧集。谓此处应前往。为何决意前往世尊处？乃因觉知自我增长。众游方见世尊及弟子来访，彼等未随入，然集坐彼处，言曰：“尊师吾等来，望勿视我等眼，勿多责备，勿施救护。吾等无过错。”人或言：“佛亦视此地，何关吾乎？”遂起身离去。围绕脚步者，静默而坐。
§410
410.Svāgataṃ, bhanteti suṭṭhu āgamanaṃ, bhante, bhagavato; bhagavati hi no āgate ānando hoti, gate sokoti dīpeti. Cirassaṃ kho, bhanteti kasmā āha? Kiṃ bhagavā pubbepi tattha gatapubboti, na gatapubbo. Manussānaṃ pana – ‘‘kuhiṃ gacchantā, kuto āgatattha, kiṃ maggamūḷhattha, cirassaṃ āgatatthā’’ti evamādayo piyasamudācārā honti, tasmā evamāha. Evañca pana vatvā na mānathaddho hutvā nisīdi, uṭṭhāyāsanā bhagavato paccuggamanamakāsi. Bhagavantañhi upagataṃ disvā āsanena animantento vā apacitiṃ akaronto vā dullabho. Kasmā? Uccākulīnatāya. Ayampi paribbājako attano nisinnāsanaṃ papphoṭetvā bhagavantaṃ āsanena nimantento – ‘‘nisīdatu, bhante, bhagavā idamāsanaṃ paññatta’’nti āha. Antarākathā vippakatāti nisinnānaṃ vo ādito paṭṭhāya yāva mamāgamanaṃ, etasmiṃ antare kā nāma kathā vippakatā, mamāgamanapaccayā katamā kathā pariyantaṃ na gatā, vadatha, yāva naṃ pariyantaṃ netvā demīti sabbaññupavāraṇaṃ pavāresi. Atha paribbājako – ‘‘niratthakakathā esā nissārā vaṭṭasannissitā, na tumhākaṃ purato vattabbataṃ arahatī’’ti dīpento ‘‘tiṭṭhatesā , bhante’’tiādimāha.
410.「欢迎您，尊者，世尊的到来是十分适宜的。」因为对世尊的到来，内心会有喜悦，离去则生忧愁。长久以来，尊者为何说这话？世尊以前来过此地，但并非最先来到。人们常凭着喜爱的习气发出诸如“他们从何方来？为何而至？为何迷途？为何久留此地？”之类的言语，因此尊者如此说道。说完后并未懈怠地坐下，反起身为世尊迎接，起立移座，诚敬邀请世尊入座。观察见世尊到来而不以坐具为难，亦不以邀请为亏，十分难得。为何如此？因世尊坐具不洁净。此游方内行者见到自己的坐具破损，便请世尊以自己的坐具入座，说：“世尊，请坐于此固定座席。”此谓为不同内情。你们因坐着事由已说尽，直至我来也，其间无他事说分散；你们未尽说之事，请说至终止，我将令遮蔽一切杂念。于是游方内行者说：“（你们闲谈无用言辞，虚空无益说话）不合诸尊前行，尊者应止息。”心怀启发说：“请站立，尊者。”诸徒应声说出这话。
Abhisaññānirodhakathāvaṇṇanā增上想灭论注释
§411
411.Tiṭṭhatesā, bhanteti sace bhagavā sotukāmo bhavissati, pacchāpesā kathā na dullabhā bhavissati, amhākaṃ panimāya kathāya attho natthi. Bhagavato panāgamanaṃ labhitvā mayaṃ aññadeva sukāraṇaṃ pucchāmāti dīpeti. Tato taṃ pucchanto – ‘‘purimāni, bhante’’tiādimāha. Tattha kotūhalasālāyanti kotūhalasālā nāma paccekasālā natthi. Yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ – ‘‘ayaṃ kiṃ vadati, ayaṃ kiṃ vadatī’’ti kotūhaluppattiṭṭhānato kotūhalasālāti vuccati. Abhisaññānirodheti ettha abhīti upasaggamattaṃ. Saññānirodheti cittanirodhe, khaṇikanirodhe kathā uppannāti attho. Idaṃ pana tassā uppattikāraṇaṃ. Yadā kira bhagavā jātakaṃ vā katheti, sikkhāpadaṃ vā paññapeti tadā sakalajambudīpe bhagavato kittighoso pattharati, titthiyā taṃ sutvā – ‘‘bhavaṃ kira gotamo pubbacariyaṃ kathesi, mayaṃ kiṃ na sakkoma tādisaṃ kiñci kathetu’’nti bhagavato paṭibhāgakiriyaṃ karontā ekaṃ bhavantarasamayaṃ kathenti – ‘‘bhavaṃ gotamo sikkhāpadaṃ paññapesi, mayaṃ kiṃ na sakkoma paññapetu’’nti attano sāvakānaṃ kiñcideva sikkhāpadaṃ paññapenti. Tadā pana bhagavā aṭṭhavidhaparisamajjhe nisīditvā nirodhakathaṃ kathesi. Titthiyā taṃ sutvā – ‘‘bhavaṃ kira gotamo nirodhaṃ nāma kathesi, mayampi taṃ kathessāmā’’ti sannipatitvā kathayiṃsu. Tena vuttaṃ – ‘‘abhisaññānirodhe kathā udapādī’’ti.
411.他又说：“如果世尊想要停留，之后的说话不会难得；但就我们这边的说话，不见有用处。既然得到世尊的来临，我们便要询问其他重要事项。”于是便开始提出问题：“尊者，往昔的事……”此处所谓的好奇学堂，即无派别之独立学堂也无。那里多有各处异俗的沙门婆罗门传讲各样说法，他人则多出于生起好奇问：“这是何意？这是何说？”等疑惑而成名闻者，即所谓好奇学堂。止息对他者的认识，即是心的止息、片刻的止息，这就是此处说法的实义。这即是此说起因。譬如世尊讲述生灭故事或颂持戒律时，全印天下闻名，诸异师弟闻听后便说：“他果德玛讲话真是先前的教言，我们何不也如此讲？”于是自己的弟子亦略讲戒律。那时世尊在八种清净集会中坐定，讲灭尽之义。诸异师弟闻之，说：“他的说法名为‘灭’，我们也会讲。”于是汇聚游讲。故言：“因止息无明生起说法而起。”
Tatrekacceti tesu ekacce. Purimo cettha yvāyaṃ bāhire titthāyatane pabbajito cittappavattiyaṃ dosaṃ disvā acittakabhāvo santoti samāpattiṃ bhāvetvā ito cuto pañca kappasatāni asaññībhave ṭhatvā puna idha uppajjati. Tassa saññuppāde ca nirodhe ca hetuṃ apassanto – ahetū appaccayāti āha.
这里说“个别”即指里面有一部分人。过去有一位出家者离开此地到外处修行之地，察觉心中有憎恨，达成心无憎恨状态，修得入定境界，之后离开那里整整五百年，成为无见者，后又回来此处。他未见诸识生灭的因缘，即说“无因无缘”。
Dutiyo naṃ nisedhetvā migasiṅgatāpasassa asaññakabhāvaṃ gahetvā – ‘‘upetipi apetipī’’ti āha. Migasiṅgatāpaso kira attantapo ghoratapo paramadhitindriyo ahosi. Tassa sīlatejena sakkavimānaṃ uṇhaṃ ahosi. Sakko devarājā ‘‘sakkaṭṭhānaṃ nu kho tāpaso patthetī’’ti alambusaṃ nāma devakaññaṃ – ‘tāpasassa tapaṃ bhinditvā ehī’ti pesesi. Sā tattha gatā. Tāpaso paṭhamadivase taṃ disvāva palāyitvā paṇṇasālaṃ pāvisi. Dutiyadivase kāmacchandanīvaraṇena bhaggo taṃ hatthe aggahesi, so tena dibbaphassena phuṭṭho visaññī hutvā tiṇṇaṃ saṃvaccharānaṃ accayena saññaṃ paṭilabhi. Taṃ so diṭṭhigatiko – ‘‘tiṇṇaṃ saṃvaccharānaṃ accayena nirodhā vuṭṭhito’’ti maññamāno evamāha.
第二者不赞成前者的说法，承接“山狮的热度”比喻说，修无见之境界。他是一位极其修习苦行，极其严厉自恃能断感官欲乐的修行者。他的戒行力发光如天龙神座。萨咖天帝见此，命名为阿兰布莎的天女说：“这苦行者若有所执，应破除其苦行。”她就去了。苦行者第一天看到后便逃入五十厢殿。第二天时穿着香脂衣服，被一名婆罗门妇女抓住，他因天啸运用神通，被唤醒觉悟，三结使断尽取得如实见。他是一位见地执着者，认为“三结使断已成就”。
Tatiyo naṃ nisedhetvā āthabbaṇapayogaṃ sandhāya ‘‘upakaḍḍhantipi apakaḍḍhantipī’’ti āha. Āthabbaṇikā kira āthabbaṇaṃ payojetvā sattaṃ sīsacchinnaṃ viya hatthacchinnaṃ viya mataṃ viya ca katvā dassenti. Tassa puna pākatikabhāvaṃ disvā so diṭṭhigatiko – ‘‘nirodhā vuṭṭhito aya’’nti maññamāno evamāha.
第三者又不赞成前者，使用比喻将斧子形状的工具称为十字斧，做出割颅、断臂、杀死、毁坏等展示。他看见修行者有退转的相貌，就此认为断尽已证得。
Catuttho naṃ nisedhetvā yakkhadāsīnaṃ madaniddaṃ sandhāya ‘‘santi hi bho devatā’’tiādimāha. Yakkhadāsiyo kira sabbarattiṃ devatūpahāraṃ kurumānā naccitvā gāyitvā aruṇodaye ekaṃ surāpātiṃ pivitvā parivattitvā supitvā divā vuṭṭhahanti. Taṃ disvā so diṭṭhigatiko – ‘‘suttakāle nirodhaṃ samāpannā, pabuddhakāle nirodhā vuṭṭhitā’’ti maññamāno evamāha.
第四者亦不同意，用夜叉女祭礼为例，称“因为诸天真的存在等等”。夜叉女常日向诸天献供，跳舞歌唱，黎明时饮酒，转圈卧伏，白天睡觉。此修者看见后称：“在听法时代已达断尽，在觉悟时代断尽已证。”
Ayaṃ pana poṭṭhapādo paribbājako paṇḍitajātiko. Tenassa taṃ kathaṃ sutvā vippaṭisāro uppajji. ‘‘Imesaṃ kathā eḷamūgakathā viya cattāro hi nirodhe ete paññapenti, iminā ca nirodhena nāma ekena bhavitabbaṃ, na bahunā. Tenāpi ekena aññeneva bhavitabbaṃ, so pana aññena ñātuṃ na sakkā aññatra sabbaññunā. Sace bhagavā idha abhavissa ‘ayaṃ nirodho ayaṃ na nirodho’ti dīpasahassaṃ viya ujjāletvā ajjameva pākaṭaṃ akarissā’’ti dasabalaññeva anussari. Tasmā ‘‘tassa mayhaṃ bhante’’tiādimāha. Tattha aho nūnāti anussaraṇatthe nipātadvayaṃ, tena tassa bhagavantaṃ anussarantassa etadahosi ‘‘aho nūna bhagavā aho nūna sugato’’ti. Yo imesanti yo etesaṃ nirodhadhammānaṃ sukusalo nipuṇo cheko, so bhagavā aho nūna katheyya, sugato aho nūna katheyyāti ayamettha adhippāyo. Pakataññūti ciṇṇavasitāya pakatiṃ sabhāvaṃ jānātīti pakataññū. Kathaṃ nu khoti idaṃ paribbājako ‘‘mayaṃ bhagavā na jānāma, tumhe jānātha, kathetha no’’ti āyācanto vadati. Atha bhagavā kathento ‘‘tatra poṭṭhapādā’’tiādimāha.
此处所说的放弃践行者是一位具慧的游方者。听闻此语为何忽生背离之念呢？言“四圣谛犹如莴苣的空洞话，诸若灭法乃四者，亦应成就一者非多，凭此灭法须成一也。乃至由一而得成他者，然他者不可除全知者之外。若世尊此时若言‘此为灭，此非灭’，则如照明百万灯火，瞬时显明。”遵述此十强力。于是问曰：“尊者，我等如何？”此文中“aho nuna”二词为回忆用语，故对尊者回忆时语是“aho nuna世尊，aho nuna善逝”。所谓“是者者”为贤明通达所称。此游方者问曰：“我等谓世尊不知，尔等知识当说否？”世尊答曰：“尔等放弃践行者……”
Ahetukasaññuppādanirodhakathāvaṇṇanā无因想生灭论注释
§412
412. Tattha tatrāti tesu samaṇabrāhmaṇesu. Āditova tesaṃ aparaddhanti tesaṃ ādimhiyeva viraddhaṃ, gharamajjheyeva pakkhalitāti dīpeti. Sahetū sappaccayāti ettha hetupi paccayopi kāraṇasseva nāmaṃ, sakāraṇāti attho. Taṃ pana kāraṇaṃ dassento ‘‘sikkhā ekā’’ti āha. Tattha sikkhā ekā saññā uppajjantīti sikkhāya ekaccā saññā jāyantīti attho.
此处“tathā tathā”指各位沙门与婆罗门。文云：“其初他们多有过失，自始至终多增长者，居所中心堕落者。”此为揭示因缘，“因”和“缘”合称，意指因缘具足。揭示此因乃是“一业”，即缘由。故说“一业”即生起各别念，意指由业生各种念。
§413
413.Kā ca sikkhāti bhagavā avocāti katamā ca sā sikkhāti bhagavā vitthāretukamyatāpucchāvasena avoca. Atha yasmā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhāti tisso sikkhā honti. Tasmā tā dassento bhagavā saññāya sahetukaṃ uppādanirodhaṃ dīpetuṃ buddhuppādato pabhuti tantidhammaṃ ṭhapento ‘‘idha poṭṭhapāda, tathāgato loke’’tiādimāha. Tattha adhisīlasikkhā adhicittasikkhāti dve eva sikkhā sarūpena āgatā, tatiyā pana ‘‘ayaṃ dukkhanirodhagāminī paṭipadāti kho poṭṭhapāda mayā ekaṃsiko dhammo desito’’ti ettha sammādiṭṭhisammāsaṅkappavasena pariyāpannattā āgatāti veditabbā. Kāmasaññāti pañcakāmaguṇikarāgopi asamuppannakāmacāropi . Tattha pañcakāmaguṇikarāgo anāgāmimaggena samugghātaṃ gacchati, asamuppannakāmacāro pana imasmiṃ ṭhāne vaṭṭati. Tasmā tassa yā purimā kāmasaññāti tassa paṭhamajjhānasamaṅgino yā pubbe uppannapubbāya kāmasaññāya sadisattā purimā kāmasaññāti vucceyya, sā nirujjhati, anuppannāva nuppajjatīti attho.
世尊说：“何为业？何为此业？”乃因欲释明戒、定、慧三业而问。世尊彰显念为因缘生灭，具佛初发时之义，谓：“此处放弃践行者，如来世间……”戒定二业乃二业体现，第三业定为“此苦灭道”。此处明示苦灭道为世尊独立所说之法，依据正见、正思维表现。所谓“欲念”包含五种欲贪之根，未生欲根合非欲行。五根未生则断绝，非欲行则停滞不前。故前生欲根似现存欲念称为“前生欲根”，谓其止息与否之义。
Vivekajapītisukhasukhumasaccasaññīyeva tasmiṃ samaye hotīti tasmiṃ paṭhamajjhānasamaye vivekajapītisukhasaṅkhātā sukhumasaññā saccā hoti, bhūtā hotīti attho. Atha vā kāmacchandādioḷārikaṅgappahānavasena sukhumā ca sā bhūtatāya saccā ca saññāti sukhumasaccasaññā, vivekajehi pītisukhehi sampayuttā sukhumasaccasaññāti vivekajapītisukhasukhumasaccasaññā sā assa atthīti vivekajapītisukhasukhumasaccasaññīti evamettha attho daṭṭhabbo. Esa nayo sabbattha. Evampi sikkhāti ettha yasmā paṭhamajjhānaṃ samāpajjanto adhiṭṭhahanto, vuṭṭhahanto ca sikkhati, tasmā taṃ evaṃ sikkhitabbato sikkhāti vuccati. Tenapi sikkhāsaṅkhātena paṭhamajjhānena evaṃ ekā vivekajapītisukhasukhumasaccasaññā uppajjati. Evaṃ ekā kāmasaññā nirujjhatīti attho. Ayaṃ sikkhāti bhagavā avocāti ayaṃ paṭhamajjhānasaṅkhātā ekā sikkhāti, bhagavā āha. Etenupāyena sabbattha attho daṭṭhabbo.
于初禅时，生起与离群喜乐及微妙觉知的念。此为初禅所具之真觉知。又以断除诸欲除贪，微妙而真实之觉知，乃离群喜乐所伴随，故曰“离群喜乐微妙觉知是真实”。此理应知。故谓“即是觉知，生起于初禅时。”如此方称为“业”。故语“修习”乃依此，谓得初禅、坚立坐禅、增长精进即称“修习”。以此虽称修习，然所起之念乃单一初禅般觉知。以此念故，单一欲念止息。世尊说“此谓初禅法名为修习”，藉此通义应当遍见。
Yasmā pana aṭṭhamasamāpattiyā aṅgato sammasanaṃ buddhānaṃyeva hoti, sāvakesu sāriputtasadisānampi natthi, kalāpato sammasanaṃyeva pana sāvakānaṃ hoti, idañca ‘‘saññā saññā’’ti, evaṃ aṅgato sammasanaṃ uddhaṭaṃ. Tasmā ākiñcaññāyatanaparamaṃyeva saññaṃ dassetvā puna tadeva saññagganti dassetuṃ ‘‘yato kho poṭṭhapāda…pe… saññaggaṃ phusatī’’ti āha.
因八定所得，唯有佛所具有之正念，弟子如沙利子等则无。布施聚会中所具之正念，仅为弟子。此名为“正念正念”，意为此聚会正念高扬。因此示现最极处的正念，复示此名为“正念聚会”。谓“此处放弃践行者……正念聚会经行”。
§414
414. Tattha yato kho poṭṭhapāda bhikkhūti yo nāma poṭṭhapāda bhikkhu. Idha sakasaññī hotīti idha sāsane sakasaññī hoti, ayameva vā pāṭho, attano paṭhamajjhānasaññāya saññavā hotīti attho. So tato amutra tato amutrāti so bhikkhu tato paṭhamajjhānato amutra dutiyajjhāne, tatopi amutra tatiyajjhāneti evaṃ tāya tāya jhānasaññāya sakasaññī sakasaññī hutvā anupubbena saññaggaṃ phusati. Saññagganti ākiñcaññāyatanaṃ vuccati. Kasmā? Lokiyānaṃ kiccakārakasamāpattīnaṃ aggattā. Ākiñcaññāyatanasamāpattiyañhi ṭhatvā nevasaññānāsaññāyatanampi nirodhampi samāpajjanti. Iti sā lokiyānaṃ kiccakārakasamāpattīnaṃ aggattā saññagganti vuccati, taṃ phusati pāpuṇātīti attho.
所谓放弃践行者比库，即名为放弃践行者比库。称“此处共念”，意谓此处教法共念，即以初禅为根基的念心。此比库由此初禅念转他三禅念，彼时三禅念皆常保持共念渐次相续。共念谓为无碍之心所遍处。何以故？因其达世间所需之其业所致。持于无碍之心境界，犹如对应于色法般下降至无色境界及无念间断境界。故名“共念”，谓彼取得共念之意。
Idāni abhisaññānirodhaṃ dassetuṃ ‘‘tassa saññagge ṭhitassā’’tiādimāha. Tattha ceteyyaṃ, abhisaṅkhareyyanti padadvaye ca jhānaṃ samāpajjanto ceteti nāma, punappunaṃ kappetīti attho. Uparisamāpattiatthāya nikantiṃ kurumāno abhisaṅkharoti nāma. Imā ca me saññā nirujjheyyunti imā ākiñcaññāyatanasaññā nirujjheyyuṃ. Aññā ca oḷārikāti aññā ca oḷārikā bhavaṅgasaññā uppajjeyyuṃ. So na ceva ceteti na abhisaṅkharotīti ettha kāmaṃ cesa cetentova na ceteti, abhisaṅkharontova nābhisaṅkharoti. Imassa bhikkhuno ākiñcaññāyatanato vuṭṭhāya nevasaññānāsaññāyatanaṃ samāpajjitvā ‘‘ekaṃ dve cittavāre ṭhassāmī’’ti ābhogasamannāhāro natthi. Uparinirodhasamāpattatthāya eva pana ābhogasamannāhāro atthi, svāyamattho puttagharācikkhaṇena dīpetabbo.
现在说要示现对高级止息的了知，即‘处于那种对境相的观念中’等句。这里应当了知，‘心’与‘高级造作’这两个词，指的是进入禅那时的心，意即重复造作的意思。为了达到高级止息的境界，称之为造作。这里说‘这些观念应当断灭’，指的是空无贪欲的境界的观念应当断灭。还有‘其他’叫做‘其他的火焰’者，是说会生起生命流转的观念。这里既不是‘心’也不是‘造作’，即此处的‘无欲’并非心，也不是造作。此处的比库从空无贪欲的境界起行，尚未进入无识的境界时，无法达成只有一两个心理状态的状态，也就是说没有具足成熟的明了境界。唯有在高级止息境界现起时，才有具足成熟的明了境界，心所自觉的意义，应当如点燃柴火般迅速了知。
Pitugharamajjhena kira gantvā pacchābhāge puttassa gharaṃ hoti, tato paṇītaṃ bhojanaṃ ādāya āsanasālaṃ āgataṃ daharaṃ thero – ‘‘manāpo piṇḍapāto kuto ābhato’’ti pucchi. So ‘‘asukassa gharato’’ti laddhagharameva ācikkhi. Yena panassa pitugharamajjhena gatopi āgatopi tattha ābhogopi natthi. Tattha āsanasālā viya ākiñcaññāyatanasamāpatti daṭṭhabbā, pitugehaṃ viya nevasaññānāsaññāyatanasamāpatti, puttagehaṃ viya nirodhasamāpatti, āsanasālāya ṭhatvā pitugharaṃ amanasikaritvā puttagharācikkhaṇaṃ viya ākiñcaññāyatanato vuṭṭhāya nevasaññānāsaññāyatanaṃ samāpajjitvā ‘‘ekaṃ dve cittavāre ṭhassāmī’’ti pitugharaṃ amanasikaritvāva uparinirodhasamāpattatthāya manasikāro, evamesa cetentova na ceteti, abhisaṅkharontova nābhisaṅkharoti. Tā ceva saññāti tā jhānasaññā nirujjhanti. Aññā cāti aññā ca oḷārikā bhavaṅgasaññā nuppajjanti. So nirodhaṃ phusatīti so evaṃ paṭipanno bhikkhu saññāvedayitanirodhaṃ phusati vindati paṭilabhati.
想像从父房行至中间，后方即是子房。于是有一位老比库到达僧堂，向孩童问言：“施主布施从何而来？”孩童回答：“从母家而来。”尽管他从父房行至此，但并无施与之相应。此处僧堂之处，应见空无贪欲境界之入相，父房则似无识境界之入相，子房则似止息境界之入相。立于僧堂而不理父房，如同对子房瞭然示知。由空无贪欲境界起行，进入无识境界之入相，乃至相号“我处于一二心变”，此时对父房不理会，是不造作之心；对造作之心亦不造作。此观念即是观照禅那的观念而生灭。再者，其他的或曰其他的火焰，会生起生命流转的观念。正是为断灭止息的究竟实修的比库，实际证得了观念与感受的断灭。
Anupubbābhisaññānirodhasampajānasamāpattinti ettha abhīti upasaggamattaṃ, sampajānapadaṃ nirodhapadena antarikaṃ katvā vuttaṃ. Anupaṭipāṭiyā sampajānasaññānirodhasamāpattīti ayaṃ panetthattho. Tatrāpi sampajānasaññānirodhasamāpattīti sampajānantassa ante saññā nirodhasamāpatti sampajānantassa vā paṇḍitassa bhikkhuno saññānirodhasamāpattīti ayaṃ visesattho.
这里以‘渐次高级止息的断灭了知境界’名之，‘渐’是指缓慢、逐步；‘了知’是理智的觉悟；‘断灭’字眼用做内部状态，故称。依次而修称为已经达到了知境界的断灭入相。这里所说的‘了知境界的断灭入相’，指的是在了知者结束时的止息入相，或是了知者中智者的止息入相，这是其特殊之义。
Idāni idha ṭhatvā nirodhasamāpattikathā kathetabbā. Sā panesā sabbākārena visuddhimagge paññābhāvanānisaṃsādhikāre kathitā, tasmā tattha kathitatova gahetabbā.
现在应当在此处详细讲说止息入相。此话乃基于前述有关清净之道、智慧修习的说明而说，故应循此处之讲解而取用。
Evaṃ bhagavā poṭṭhapādassa paribbājakassa nirodhakathaṃ kathetvā – atha naṃ tādisāya kathāya aññattha abhāvaṃ paṭijānāpetuṃ ‘‘taṃ kiṃ maññasī’’tiādimāha. Paribbājakopi ‘‘bhagavā ajja tumhākaṃ kathaṃ ṭhapetvā na mayā evarūpā kathā sutapubbā’’ti paṭijānanto, ‘‘no hetaṃ bhante’’ti vatvā puna sakkaccaṃ bhagavato kathāya uggahitabhāvaṃ dassento ‘‘evaṃ kho ahaṃ bhante’’tiādimāha. Athassa bhagavā ‘‘suuggahitaṃ tayā’’ti anujānanto ‘‘evaṃ poṭṭhapādā’’ti āha.
世尊为游方者波突帕陀详细讲解止息说后——随后，有人说为使他能理解此说与其它处有所不同，故言‘你以为那是何等？’等话。游方者也回答说：“世尊今天为你们所立的解说，非我以前所闻此之说法。”说罢，又向世尊请求，使其再详细说明。世尊认可他说得很好，并说：“波突帕陀，正如你所说。”
§415
415. Atha paribbājako ‘‘bhagavatā ‘ākiñcaññāyatanaṃ saññagga’nti vuttaṃ. Etadeva nu kho saññaggaṃ, udāhu avasesasamāpattīsupi saññaggaṃ atthī’’ti cintetvā tamatthaṃ pucchanto ‘‘ekaññeva nu kho’’tiādimāha. Bhagavāpissa vissajjesi. Tattha puthūpīti bahūnipi. Yathā yathā kho, poṭṭhapāda, nirodhaṃphusatīti pathavīkasiṇādīsu yena yena kasiṇena, paṭhamajjhānādīnaṃ vā yena yena jhānena. Idaṃ vuttaṃ hoti – sace hi pathavīkasiṇena karaṇabhūtena pathavīkasiṇasamāpattiṃ ekavāraṃ samāpajjanto purimasaññānirodhaṃ phusati ekaṃ saññaggaṃ, atha dve vāre, tayo vāre, vārasataṃ, vārasahassaṃ, vārasatasahassaṃ vā samāpajjanto purimasaññānirodhaṃ phusati, satasahassaṃ, saññaggāni. Esa nayo sesakasiṇesu. Jhānesupi sace paṭhamajjhānena karaṇabhūtena ekavāraṃ purimasaññānirodhaṃ phusati ekaṃ saññaggaṃ. Atha dve vāre , tayo vāre, vārasataṃ, vārasahassaṃ, vārasatasahassaṃ vā purimasaññānirodhaṃ phusati, satasahassaṃ saññaggāni. Esa nayo sesajjhānasamāpattīsupi. Iti ekavāraṃ samāpajjanavasena vā sabbampi sañjānanalakkhaṇena saṅgahetvā vā ekaṃ saññaggaṃ hoti, aparāparaṃ samāpajjanavasena bahūni.
415. 然后游方者说：“世尊曾说‘空无贪欲境界是心的入相’。此即所谓的心入相，举例在最后入相的止息中亦是如此。”他思考此意，向世尊问：“真是一心不移乎？”世尊默示。‘众’指很多，如在各种基础境界之中，如地、水、火、风等基础境界，或第一禅等禅定。世尊说：“假使以地火等作为起因，一次进入地基础相的境界，便经历先前观念的灭尽，形成一心相。然后两次、三次至百次，直至千次、百万次、十亿次进入先前观灭尽之境界，便积累成多心的一心相，此是对基础亦如是。对禅定亦然，假使以第一禅为起因，一次进入先观念灭尽境界，称为一心相；两次、三次甚至百次、一千次、百万次进入同境界，便积累无数一心相。此乃依据单次入相经历或根据知觉特征将其汇合，形成一心相；随着不断入相，逐渐累积为多个一心相。”
§416
416.Saññā nu kho, bhanteti bhante nirodhasamāpajjanakassa bhikkhuno ‘‘saññā nu kho paṭhamaṃ uppajjatī’’ti pucchati. Tassa bhagavā ‘‘saññā kho, poṭṭhapādā’’ti byākāsi. Tattha saññāti jhānasaññā. Ñāṇanti vipassanāñāṇaṃ. Aparo nayo, saññāti vipassanā saññā. Ñāṇanti maggañāṇaṃ. Aparo nayo, saññāti maggasaññā. Ñāṇanti phalañāṇaṃ. Tipiṭakamahāsivatthero panāha –
416. 此时，比库向尊者问道：“识果真的是何等？请问尊者，识是否首先起现？”世尊答说：“识，根基所在。”此中，识者为禅那识。智慧者则为观智。又有另一种说法，识为观禅那识。智慧者为道智。又有另一种说法，识为道禅那识。智慧者为果智。大部比库长老佛音禅师于此有言——
Kiṃ ime bhikkhū bhaṇanti, poṭṭhapādo heṭṭhā bhagavantaṃ nirodhaṃ pucchi. Idāni nirodhā vuṭṭhānaṃ pucchanto ‘‘bhagavā nirodhā vuṭṭhahantassa kiṃ paṭhamaṃ arahattaphalasaññā uppajjati, udāhu paccavekkhaṇañāṇa’’nti vadati. Athassa bhagavā yasmā phalasaññā paṭhamaṃ uppajjati, pacchā paccavekkhaṇañāṇaṃ . Tasmā ‘‘saññā kho poṭṭhapādā’’ti āha. Tattha saññuppādāti arahattaphalasaññāya uppādā, pacchā ‘‘idaṃ arahattaphala’’nti evaṃ paccavekkhaṇañāṇuppādo hoti. Idappaccayā kira meti phalasamādhisaññāpaccayā kira mayhaṃ paccavekkhaṇañāṇaṃ uppannanti.
比库们说：根基为何？下面是向世尊问到了涅槃之事。如今问涅槃的发生时，“世尊，于涅槃发生时，首先起什么阿拉汉果识？比方说，观知识。”对此，世尊解释说：果识先起，随后是观知识。所以说“识即根基”时，是指阿拉汉果识的发生，随后观知产生，对此即有“这是阿拉汉果”的观智之生。因这一因缘，也就是说，由于涅槃禅定所生的识因，我的观知识方才生起。
Saññāattakathāvaṇṇanā想与我论注释
§417
417. Idāni paribbājako yathā nāma gāmasūkaro gandhodakena nhāpetvā gandhehi anulimpitvā mālādāmaṃ piḷandhitvā sirisayane āropitopi sukhaṃ na vindati, vegena gūthaṭṭhānameva gantvā sukhaṃ vindati. Evameva bhagavatā saṇhasukhumatilakkhaṇabbhāhatāya desanāya nhāpitavilittamaṇḍitopi nirodhakathāsirisayanaṃ āropitopi tattha sukhaṃ na vindanto gūthaṭṭhānasadisaṃ attano laddhiṃ gahetvā tameva pucchanto ‘‘saññā nu kho, bhante, purisassa attā’’tiādimāha. Athassānumatiṃ gahetvā byākātukāmo bhagavā – ‘‘kaṃ pana tva’’ntiādimāha. Tato so ‘‘arūpī attā’’ti evaṃ laddhiko samānopi ‘‘bhagavā desanāya sukusalo, so me āditova laddhiṃ mā viddhaṃsetū’’ti cintetvā attano laddhiṃ pariharanto ‘‘oḷārikaṃ kho’’tiādimāha. Athassa bhagavā tattha dosaṃ dassento ‘‘oḷāriko ca hi te’’tiādimāha . Tattha evaṃ santanti evaṃ sante. Bhummatthe hi etaṃ upayogavacanaṃ. Evaṃ santaṃ attānaṃ paccāgacchato tavāti ayaṃ vā ettha attho. Catunnaṃ khandhānaṃ ekuppādekanirodhattā kiñcāpi yā saññā uppajjati, sāva nirujjhati. Aparāparaṃ upādāya pana ‘‘aññā ca saññā uppajjanti, aññā ca saññā nirujjhantī’’ti vuttaṃ.
417. 如今，游方者譬如乡间讨饭人，用香水洗浴，用香沾身，披戴花饰，卧于师子床，然不见安乐；唯速往偏远樊篱之处，方得自在安乐。世尊之所以述说微妙真谛、以清净御涅槃论语安座，即如是。于是有人执取所得，问曰：“尊者，识果真为人之我乎？”世尊准此许可，欲为说明，问：“你若问谁呢？”其答曰：“无形我。”相似所得者，皆谓“世尊所说法善巧，我亦得其法，当不遗弃。”然后说：“憎恨即为尔。”世尊显现其愤怒言：“尔即忧恨。”以此和默，依此住。其实，正是此谓应当善用之语。如此安住后，若复加行正于四蕴之一不可增长灭，由此或有某种识现起，此识悉皆断灭。又复互为因缘而起彼此消费，有言“又有汝识此起又有彼灭”。
§418-420
418-420. Idāni aññaṃ laddhiṃ dassento – ‘‘manomayaṃ kho ahaṃ, bhante’’tiādiṃ vatvā tatrāpi dose dinne yathā nāma ummattako yāvassa saññā nappatiṭṭhāti, tāva aññaṃ gahetvā aññaṃ vissajjeti, saññāpatiṭṭhānakāle pana vattabbameva vadati, evameva aññaṃ gahetvā aññaṃ vissajjetvā idāni attano laddhiṃyeva vadanto ‘‘arūpī kho’’tiādimāha. Tatrāpi yasmā so saññāya uppādanirodhaṃ icchati, attānaṃ pana sassataṃ maññati. Tasmā tathevassa dosaṃ dassento bhagavā ‘‘evaṃ santampī’’tiādimāha. Tato paribbājako micchādassanena abhibhūtattā bhagavatā vuccamānampi taṃ nānattaṃ ajānanto ‘‘sakkā panetaṃ, bhante, mayā’’tiādimāha. Athassa bhagavā yasmā so saññāya uppādanirodhaṃ passantopi saññāmayaṃ attānaṃ niccameva maññati. Tasmā ‘‘dujjānaṃ kho’’tiādimāha.
418-420. 现在乃有别获见说：“我内心所变幻者，尊者。”如是说，彼时彼人若怒，言：“狂妄者，尔识安住不可得。”彼皆互取互舍，彼彼生灭，而时与时住者，唯当论说。如是彼自言彼所得者曰：“无形我。”彼时，因识起欲令生灭，然彼恒固自以为真。世尊见此愚癡，显其罪过，说：“尔虽如此安住，然亦为愚。”彼游方者由错误见覆蔽，不识所说之义，即言：“尊者，吾可得此乎？”世尊言：彼虽悟识起灭，然仍以识为我而固执，故曰“顽愚”也。
Tatthāyaṃ saṅkhepattho – tava aññā diṭṭhi, aññā khanti, aññā ruci, aññathāyeva te dassanaṃ pavattaṃ, aññadeva ca te khamati ceva ruccati ca, aññatra ca te āyogo, aññissāyeva paṭipattiyā yuttapayuttatā, aññattha ca te ācariyakaṃ, aññasmiṃ titthāyatane ācariyabhāvo. Tena tayā evaṃ aññadiṭṭhikena aññakhantikena aññarucikena aññatrāyogena aññatrācariyakena dujjānaṃ etanti. Atha paribbājako – ‘‘saññā vā purisassa attā hotu, aññā vā saññā, taṃ sassatādi bhāvamassa pucchissa’’nti puna ‘‘kiṃ pana bhante’’tiādimāha.
此中概要如下：尔有别见，有别忍，有别好，有别取用，有别担任，有别师长，有别他派教团。由此尔以别见、别忍、别好、别担任、别师长，及别宗派，作恶之人而已。复有游方者言：“愿识为人我，或识为他我，问尔永续之事。”又问曰：“尊者如何？”
Tattha lokoti attānaṃ sandhāya vadati. Na hetaṃ poṭṭhapāda atthasañhitanti poṭṭhapāda etaṃ diṭṭhigataṃ na idhalokaparalokaatthanissitaṃ, na attatthaparatthanissitaṃ. Na dhammasaṃhitanti na navalokuttaradhammanissitaṃ. Nādibrahmacariyakanti sikkhattayasaṅkhātassa sāsanabrahmacariyakassa na ādimattaṃ, adhisīlasikkhāmattampi na hoti. Na nibbidāyāti saṃsāravaṭṭe nibbindanatthāya na saṃvattati. Navirāgāyāti vaṭṭavirāgatthāya na saṃvattati. Na nirodhāyāti vaṭṭassa nirodhakaraṇatthāya na saṃvattati. Na upasamāyāti vaṭṭassa vūpasamanatthāya na saṃvattati. Na abhiññāyāti vaṭṭābhijānanāya paccakkhakiriyāya na saṃvattati. Na sambodhāyāti vaṭṭasambujjhanatthāya na saṃvattati. Na nibbānāyāti amatamahānibbānassa paccakkhakiriyāya na saṃvattati.
此处“世间”意指自身而说。非谓根基为集法之总；根基非依此世彼世义，亦非依止我义。非谓合法之总，非谓缘起教法之始、亦非依止戒律三学之初。非谓发出离意非谓缘起离欲非谓缘起涅槃非谓缘起静虑非谓缘起神通非谓缘起觉悟非谓缘起涅槃。非谓永涅槃之现前作用。
Idaṃ dukkhantiādīsu taṇhaṃ ṭhapetvā tebhūmakā pañcakkhandhā dukkhanti, tasseva dukkhassa pabhāvanato sappaccayā taṇhā dukkhasamudayoti. Ubhinnaṃ appavatti dukkhanirodhoti, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti mayā byākatanti attho. Evañca pana vatvā bhagavā ‘‘imassa paribbājakassa maggapātubhāvo vā phalasacchikiriyā vā natthi, mayhañca bhikkhācāravelā’’ti cintetvā tuṇhī ahosi. Paribbājakopi taṃ ākāraṃ ñatvā bhagavato gamanakālaṃ ārocento viya ‘‘evameta’’ntiādimāha.
在此教法中，于诸苦等上建立渴爱，因五蕴即受苦之处而生苦，正因此苦的产生，渴爱乃苦集。两者的远离即是苦灭，贤圣八正道则为苦灭之行，此义由我阐明。佛陀说完此义后，心中思惟『此游方者之道果显示或果实显现皆无，且我比库修行时』，因此感到寂寞。游方者们明白此法形制，似乎对佛陀远行时表示『正是如此』等言。
§421
421.Vācāsannitodakenāti vacanapatodena. Sañjhabbharimakaṃsūti sañjhabbharitaṃ nirantaraṃ phuṭṭhaṃ akaṃsu, upari vijjhiṃsūti vuttaṃ hoti. Bhūtanti sabhāvato vijjamānaṃ. Tacchaṃ, tathanti tasseva vevacanaṃ. Dhammaṭṭhitatanti navalokuttaradhammesu ṭhitasabhāvaṃ. Dhammaniyāmatanti lokuttaradhammaniyāmataṃ. Buddhānañhi catusaccavinimuttā kathā nāma natthi. Tasmā sā edisā hoti.
421.「话语近水处」意即以言语发出的水声。『今夕常流』指夜间持续不断地奏响，谓之洒落之声。『存在』是指事物本性现前。『是如此』即是针对其辞的说明。『法所在』指法在九重天外所固有的本质。『法制』乃指天外法的制约。诸佛虽离四圣谛之说莫能谈及，因此此处指此类事物。
Cittahatthisāriputtapoṭṭhapādavatthuvaṇṇanā吉德·哈提萨利子与波吒婆达事缘注释
§422
422.Citto ca hatthisāriputtoti so kira sāvatthiyaṃ hatthiācariyassa putto bhagavato santike pabbajitvā tīṇi piṭakāni uggahetvā sukhumesu atthantaresu kusalo ahosi, pubbe katapāpakammavasena pana sattavāre vibbhamitvā gihi jāto. Kassapasammāsambuddhassa kira sāsane dve sahāyakā ahesuṃ, aññamaññaṃ samaggā ekatova sajjhāyanti. Tesu eko anabhirato gihibhāve cittaṃ uppādetvā itarassa ārocesi. So gihibhāve ādīnavaṃ pabbajjāya ānisaṃsaṃ dassetvā taṃ ovadi. So taṃ sutvā abhiramitvā punekadivasaṃ tādise citte uppanne taṃ etadavoca ‘‘mayhaṃ āvuso evarūpaṃ cittaṃ uppajjati – ‘imāhaṃ pattacīvaraṃ tuyhaṃ dassāmī’ti’’. So pattacīvaralobhena tassa gihibhāve ānisaṃsaṃ dassetvā pabbajjāya ādīnavaṃ kathesi. Athassa taṃ sutvāva gihibhāvato cittaṃ virajjitvā pabbajjāyameva abhirami. Evamesa tadā sīlavantassa bhikkhuno gihibhāve ānisaṃsakathāya kathitattā idāni cha vāre vibbhamitvā sattame vāre pabbajito. Mahāmoggallānassa, mahākoṭṭhikattherassa ca abhidhammakathaṃ kathentānaṃ antarantarā kathaṃ opāteti. Atha naṃ mahākoṭṭhikatthero apasādeti. So mahāsāvakassa kathite patiṭṭhātuṃ asakkonto vibbhamitvā gihi jāto. Poṭṭhapādassa panāyaṃ gihisahāyako hoti. Tasmā vibbhamitvā dvīhatīhaccayena poṭṭhapādassa santikaṃ gato. Atha naṃ so disvā ‘‘samma kiṃ tayā kataṃ, evarūpassa nāma satthu sāsanā apasakkantosi, ehi pabbajituṃ idāni te vaṭṭatī’’ti taṃ gahetvā bhagavato santikaṃ agamāsi. Tena vuttaṃ ‘‘citto ca hatthisāriputto poṭṭhapādo ca paribbājako’’ti.
422.此人名为吉多哈提沙利子，乃沙瓦提城之象师，曾为佛陀近侍，出家时执持三藏，善于于细微法相中作用，对前世恶业因果了知。于咖萨巴正觉教法时有二弟子相互通解研习。其中一人不喜俗世生活，生起异念，揭示俗世存在障碍，以劝勉他弟子出家。听后喜悦，次日又现此心曰『我愿为汝示现乞衣』，显现对乞衣的渴求，以此示现俗家不利劝出家障碍。闻之者心净无染，欣然出家。此位守戒比库于俗世障碍劝化中，于六七周间随俗家心障障碍劝说出家。尔后大摩嘎剌那与大果提德长老讲述阿毗达摩，因某事起争执，大果提德长老嗔恚，遂有一弟子见此不敬大萨满讲法，亦心染污，复转俗世。此人乃波达婆弟子兼俗家助手，故心染两日便返波达婆处。见其言：『汝与何为，正如是佛法遭藐视，来此出家。』遂携之至佛前。佛告曰『吉多哈提沙利子及波达婆乃游方者』。
§423
423.Andhāti paññācakkhuno natthitāya andhā, tasseva abhāvena acakkhukā. Tvaṃyeva nesaṃ eko cakkhumāti subhāsitadubbhāsitajānanabhāvamattena paññācakkhunā cakkhumā. Ekaṃsikāti ekakoṭṭhāsā. Paññattāti ṭhapitā. Anekaṃsikāti na ekakoṭṭhāsā ekeneva koṭṭhāsena sassatāti vā asassatāti vā na vuttāti attho.
423.“盲者”是没有眼睛者，由盲者所生之无明如同无眼。你自己既是他们中的唯一有眼者，是用慧眼看破善恶好恶等而知慧者。“独阵”者，即单一阵营之义。已设定者指建立完备。众多独阵者，指非独一阵营，其性质非永恒非无常，此义未明。
Ekaṃsikadhammavaṇṇanā一向法的解释
§424-425
424-425.Santi poṭṭhapādāti idaṃ bhagavā kasmā ārabhi? Bāhirakehi paññāpitaniṭṭhāya aniyyānikabhāvadassanatthaṃ. Sabbe hi titthiyā yathā bhagavā amataṃ nibbānaṃ, evaṃ attano attano samaye lokathupikādivasena niṭṭhaṃ paññapenti, sā ca na niyyānikā. Yathā paññattā hutvā na niyyāti na gacchati, aññadatthu paṇḍitehi paṭikkhittā nivattati, taṃ dassetuṃ bhagavā evamāha. Tattha ekantasukhaṃ lokaṃ jānaṃ passanti puratthimāya disāya ekantasukho loko pacchimādīnaṃ vā aññatarāyāti evaṃ jānantā evaṃ passantā viharatha. Diṭṭhapubbāni kho tasmiṃ loke manussānaṃ sarīrasaṇṭhānādīnīti. Appāṭihīrakatanti appāṭihīrakataṃ paṭiharaṇavirahitaṃ, aniyyānikanti vuttaṃ hoti.
424-425。“有波达婆者”者，彼佛何故起头？因外界声音虽已终止而无连续作用之见，故作此明示。诸外道亦如佛说其不朽涅槃，亦时各自宣示世间诸相而非实有终止。如设定不灭则不终止，不然为他智者所拒而返下，佛以此为示意。其间察知此世间人身聚集合等，谓无避难之境、无终止即不可得之义。
§426-427
426-427.Janapadakalyāṇīti janapade aññāhi itthīhi vaṇṇasaṇṭhānavilāsākappādīhi asadisā.
426-427.“众生聚落良好者”谓群居处所由不同妇女及花容妍态之类非圣者所妍饰而成。
Tayoattapaṭilābhavaṇṇanā三种自体获得的解释
§428
428. Evaṃ bhagavā paresaṃ niṭṭhāya aniyyānikattaṃ dassetvā attano niṭṭhāya niyyānikabhāvaṃ dassetuṃ ‘‘tayo kho me poṭṭhapādā’’tiādimāha. Tattha attapaṭilābhoti attabhāvapaṭilābho, ettha ca bhagavā tīhi attabhāvapaṭilābhehi tayo bhave dassesi. Oḷārikattabhāvapaṭilābhena avīcito paṭṭhāya paranimmitavasavattipariyosānaṃ kāmabhavaṃ dassesi. Manomayaattabhāvapaṭilābhena paṭhamajjhānabhūmito paṭṭhāya akaniṭṭhabrahmalokapariyosānaṃ rūpabhavaṃ dassesi. Arūpaattabhāvapaṭilābhena ākāsānañcāyatanabrahmalokato paṭṭhāya nevasaññānāsaññāyatanabrahmalokapariyosānaṃ arūpabhavaṃ dassesi. Saṃkilesikā dhammā nāma dvādasa akusalacittuppādā. Vodāniyā dhammā nāma samathavipassanā.
428. 如是，世尊于断尽他法后，显现无依止相，继而于自我断尽后，显现依止相，称说「我有三足支」等语。此处「自我断尽」意为自性断尽，「依止相」意为依止之相，世尊以三种自性依止相显现三界。有无形身依止相，示现不动静止之欲界生起；有心所造自性依止相，示现初禅境界，乃至可究竟之色界身形；有无色自性依止相，示现空无边处梵天界身形，乃至无想无无想天身形。染污法者，谓十二种不善心起。净法者，谓止观两种修习。
§429
429.Paññāpāripūriṃvepullattanti maggapaññāphalapaññānaṃ pāripūriñceva vipulabhāvañca. Pāmujjanti taruṇapīti. Pītīti balavatuṭṭhi. Kiṃ vuttaṃ hoti? Yaṃ avocumha ‘‘sayaṃ abhiññā sacchikatvā upasampajja vihiratī’’ti, tattha tassa evaṃ viharato taṃ pāmojjañceva bhavissati, pīti ca nāmakāyapassaddhi ca sati ca sūpaṭṭhitā uttamañāṇañca sukho ca vihāro. Sabbavihāresu ca ayameva vihāro ‘‘sukho’’ti vattuṃ yutto ‘‘upasanto paramamadhuro’’ti. Tattha paṭhamajjhāne pāmojjādayo chapi dhammā labbhanti, dutiyajjhāne dubbalapītisaṅkhātaṃ pāmojjaṃ nivattati, sesā pañca labbhanti. Tatiye pīti nivattati, sesā cattāro labbhanti. Tathā catutthe. Imesu catūsu jhānesu sampasādanasutte suddhavipassanā pādakajjhānameva kathitaṃ. Pāsādikasutte catūhi maggehi saddhiṃ vipassanā kathitā. Dasuttarasutte catutthajjhānikaphalasamāpatti kathitā. Imasmiṃ poṭṭhapādasutte pāmojjaṃ pītivevacanameva katvā dutiyajjhānikaphalasamāpattināma kathitāti veditabbā.
429. 智慧之圆满称作道慧之果满，亦作广大广大者。此时生欢喜，欢喜即力充盛。何谓所说？谓者云「自证三明，已受具足出家修行」，在彼生活者必有此欢喜，欢喜乃身心安静、具足正念、安住与至善智慧和快乐。诸禅定中应当说彼生活「快乐」，亦称「清凉至甘甜」。彼处初禅得生开心等法，次禅开心减少而清净欢喜生起，余五法俱得；三禅欢喜灭，余四法得出；四禅亦复如是。此四禅于清净止观中仅在足禅中说起。于净利经中止观合四行论说，十善经中论四禅果至。此断足经仅说欢喜与喜相，谓第二禅果起者，依此应知。
§432-437
432-437.Ayaṃ vā soti ettha vā saddo vibhāvanattho hoti. Ayaṃ soti evaṃ vibhāvetvā pakāsetvā byākareyyāma. Yathāpare ‘‘ekantasukhaṃ attānaṃ sañjānāthā’’ti puṭṭhā ‘‘no’’ti vadanti, na evaṃ vadāmāti attho. Sappāṭihīrakatanti sappāṭiharaṇaṃ, niyyānikanti attho. Mogho hotīti tuccho hoti, natthi so tasmiṃ samayeti adhippāyo. Sacco hotīti bhūto hoti, sveva tasmiṃ samaye sacco hotīti attho. Ettha panāyaṃ citto attano asabbaññutāya tayo attapaṭilābhe kathetvā attapaṭilābho nāma paññattimattaṃ etanti uddharituṃ nāsakkhi, attapaṭilābho tveva niyyātesi. Athassa bhagavā rūpādayo cettha dhammā, attapaṭilābhoti pana nāmamattametaṃ, tesu tesu rūpādīsu sati evarūpā vohārā hontīti dassetukāmo tasseva kathaṃ gahetvā nāmapaññattivasena niyyātanatthaṃ ‘‘yasmiṃ citta samaye’’tiādimāha.
432-437. 此时所闻声或音，以辨析之。此闻声亦当如此辨析，宣说释义。如他处「独乐自在」问「否」答否，不可如此解。明白无遮盖者，谓真实显露，不生疑惑者。空者，谓无自性义。虚妄者，谓空无一物，无所寄也。真实者，谓存在，谓于自身够真实。此以心之清净明了，举三自性依止而说为自性依止相为有限约定之名，无法直证，故名自性依止。世尊谈及此处色等法，为欲示诸色法存有，以「心于时」等语为依止。
§438
438. Evañca pana vatvā paṭipucchitvā vinayanatthaṃ puna ‘‘sace taṃ, citta, evaṃ puccheyyu’’ntiādimāha . Tattha yo me ahosi atīto attapaṭilābho , sveva me attapaṭilābho, tasmiṃ samaye sacco ahosi, mogho anāgato mogho paccuppannoti ettha tāva imamatthaṃ dasseti – yasmā ye te atītā dhammā, te etarahi natthi, ahesunti pana saṅkhyaṃ gatā, tasmā sopi me attapaṭilābho tasmiṃyeva samaye sacco ahosi. Anāgatapaccuppannānaṃ pana dhammānaṃ tadā abhāvā tasmiṃ samaye ‘‘mogho anāgato, mogho paccuppanno’’ti, evaṃ atthato nāmamattameva attapaṭilābhaṃ paṭijānāti. Anāgatapaccuppannesupi eseva nayo.
438. 如此说毕，复问律义曰「若尔，心乎，若问？」等语。于彼，若有过往自性依止者，彼即为自性依止，时彼真实，不空，未来无相空无现，如此理旨示现——过去诸法今已灭，视为不存在，故数量已逝，故彼自性依止今真实。未来现前法，彼无现象，视为空无，故谓未来虚无现前二者，依此理释云，自性依止名仅为约定，未来现前同理适用。
§439-443
439-443. Atha bhagavā tassa byākaraṇena saddhiṃ attano byākaraṇaṃ saṃsandituṃ ‘‘evameva kho cittā’’tiādīni vatvā puna opammato tamatthaṃ sādhento ‘‘seyyathāpi citta gavā khīra’’ntiādimāha. Tatrāyaṃ saṅkhepattho, yathā gavā khīraṃ, khīrādīhi ca dadhiādīni bhavanti, tattha yasmiṃ samaye khīraṃ hoti, na tasmiṃ samaye dadhīti vā navanītādīsu vā aññataranti saṅkhyaṃ niruttiṃ nāmaṃ vohāraṃ gacchati. Kasmā? Ye dhamme upādāya dadhītiādi vohārā honti, tesaṃ abhāvā. Atha kho khīraṃ tveva tasmiṃ samaye saṅkhyaṃ gacchati. Kasmā? Ye dhamme upādāya khīranti saṅkhyā nirutti nāmaṃ vohāro hoti, tesaṃ bhāvāti. Esa nayo sabbattha. Imā kho cittāti oḷāriko attapaṭilābho iti ca manomayo attapaṭilābho iti ca arūpo attapaṭilābho iti ca imā kho citta lokasamaññā loke samaññāmattakāni samanujānanamattakāni etāni. Tathā lokaniruttimattakāni vacanapathamattakāni vohāramattakāni nāmapaṇṇattimattakāni etānīti. Evaṃ bhagavā heṭṭhā tayo attapaṭilābhe kathetvā idāni sabbametaṃ vohāramattakanti vadati. Kasmā? Yasmā paramatthato satto nāma natthi, suñño tuccho esa loko.
439-443. 于是世尊以彼释义，合于自我而说：「如牛乳，乳因牛故，因乳生酪等。当时有乳时，非当时即酪等。」此处统计分别谓有名号、言说、用途。从何故？言说依于所执对象故有缺，故当时牛乳受统计。何故？统计依于谛境所分别，故乳受统计。有此理故，斯名此言构成相，但纯一名号非实有。此即心者，谓粗心自性依止，谓心理自性依止，谓无色自性依止。此心于世俗共知世俗度量所称用辞归名，亦即俗语名号。由此世尊于三自性依止而说总结曰皆为用辞。何故？究竟上无实有有，空无所有，此俗界也。
Buddhānaṃ pana dve kathā sammutikathā ca paramatthakathā ca. Tattha ‘‘satto poso devo brahmā’’tiādikā ‘‘sammutikathā’’ nāma. ‘‘Aniccaṃ dukkhamanattā khandhā dhātuyo āyatanāni satipaṭṭhānā sammappadhānā’’tiādikā paramatthakathā nāma. Tattha yo sammutidesanāya ‘‘satto’’ti vā ‘‘poso’’ti vā ‘‘devo’’ti vā ‘‘brahmā’’ti vā vutte vijānituṃ paṭivijjhituṃ niyyātuṃ arahattajayaggāhaṃ gahetuṃ sakkoti, tassa bhagavā āditova ‘‘satto’’ti vā ‘‘poso’’ti vā ‘‘devo’’ti vā ‘‘brahmā’’ti vā katheti, yo paramatthadesanāya ‘‘anicca’’nti vā ‘‘dukkha’’nti vātiādīsu aññataraṃ sutvā vijānituṃ paṭivijjhituṃ niyyātuṃ arahattajayaggāhaṃ gahetuṃ sakkoti, tassa ‘‘anicca’’nti vā ‘‘dukkha’’nti vātiādīsu aññatarameva katheti. Tathā sammutikathāya bujjhanakasattassāpi na paṭhamaṃ paramatthakathaṃ katheti. Sammutikathāya pana bodhetvā pacchā paramatthakathaṃ katheti. Paramatthakathāya bujjhanakasattassāpi na paṭhamaṃ sammutikathaṃ katheti. Paramatthakathāya pana bodhetvā pacchā sammutikathaṃ katheti. Pakatiyā pana paṭhamameva paramatthakathaṃ kathentassa desanā lūkhākārā hoti, tasmā buddhā paṭhamaṃ sammutikathaṃ kathetvā pacchā paramatthakathaṃ kathenti. Sammutikathaṃ kathentāpi saccameva sabhāvameva amusāva kathenti. Paramatthakathaṃ kathentāpi saccameva sabhāvameva amusāva kathenti.
佛说法有两种，即俗义说与真实义说。所谓「有情是婆罗门与天」等者，为俗义说。「无常、苦、无我，蕴、界、处、念处、正勤」等者，为真实义说。于俗义说，若有能够识别、通解、分别，并为圣果所摄受者，世尊称之为「有情」等。于真实义说，若有能够识别、通解、分别无常、苦等者，世尊称之为无常、苦相等。如此，俗义说者即教师对外现平众生也，非初时即作真实义说。真实义说则启发智慧，继而说俗义说。彼真实义说亦非初时即说俗义说，继而说真实义说。其法初时说真实义说多显陋劣，故佛初说俗义说，继而真实义说。虽说俗义，实乃真相，亦无妄语；言真义亦真相果，亦非虚妄。
Duve saccāni akkhāsi, sambuddho vadataṃ varo;
世尊说明了两种谛，正觉者所说为上乘；
Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.
习俗谛与究竟谛，第三谛则不可得。
Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;
习俗谛为标识语，是世间习俗之所缘；
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇanti.
究竟谛为实义语，是诸法真相的本性。
Yāhi tathāgato voharati aparāmasanti yāhi lokasamaññāhi lokaniruttīhi tathāgato taṇhāmānadiṭṭhiparāmāsānaṃ abhāvā aparāmasanto voharatīti desanaṃ vinivaṭṭetvā arahattanikūṭena niṭṭhāpesi. Sesaṃ sabbattha uttānatthamevāti.
如来说遵行于勤奋者，依世俗共识者，及于灭尽贪欲、无明、身见、疑惑的正觉者。世尊演说后藉阿拉汉众安立真谛，终止教诲，彻底完成；且其余皆为令世间超越、安住成就真义。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 如是，于《吉祥悦意》这部《长部注释》中，
Poṭṭhapādasuttavaṇṇanā niṭṭhitā. · 《波嗒帕达经》的解释完毕。