9. Poṭṭhapādasuttaṃ · 9. 布塔巴德经复注
8. Mahāsīhanādasuttavaṇṇanā第八《大狮子吼经》注释
Acelakassapavatthuvaṇṇanā裸行者咖萨巴事注释
§381
381. Yasmiṃ raṭṭhe taṃ nagaraṃ, tassa raṭṭhassapi yasmiṃ nagare tadā bhagavā vihāsi, tassa nagarassapi etadeva nāmaṃ, tasmā uruññāyanti uruññājanapade uruññāsaṅkhāte nagareti attho. Ramaṇīyoti manoharabhūmibhāgatāya chāyūdakasampattiyā, janavivittatāya ca manoramo. Nāmanti gottanāmaṃ. Tapanaṃ santapanaṃ kāyassa khedanaṃ tapo, so etassa atthīti tapassī, taṃ tapassiṃ. Yasmā tathābhūto tapaṃ nissito, tapo vā taṃ nissito, tasmā āha ‘‘tapanissitaka’’nti. Lūkhaṃ vā pharusaṃ sādhusammatācāravirahato napasādanīyaṃ ājīvati vattatīti lūkhājīvī, taṃ lūkhājīviṃ. Muttācārādīti ādi-saddena parato pāḷiyaṃ (dī. ni. 1.397) āgatā hatthāpalekhanādayo saṅgahitā. Uppaṇḍetīti uhasanavasena paribhāsati. Upavadatīti avaññāpubbakaṃ apavadati, tenāha ‘‘hīḷeti vambhetī’’ti. Dhammassa ca anudhammaṃti ettha dhammo nāma hetu ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā’’tiādīsu (vibha. 720) viyāti āha ‘‘kāraṇassa anukāraṇa’’nti. Kāraṇanti cettha tathāpavattassa saddassa attho adhippeto tassa pavattihetubhāvato. Atthappayutto hi saddappayogo. Anukāraṇanti ca so eva parehi tathā vuccamāno. Parehīti ‘‘ye te’’ti vuttasattehi parehi. Vuttakāraṇenāti yathā tehi vuttaṃ, tathā ce tumhehi na vuttaṃ, evaṃ sati tehi vuttakāraṇena sakāraṇo hutvā tumhākaṃ vādo vā tato paraṃ tassa anuvādo koci appamattakopi viññūhi garahitabbaṃ ṭhānaṃ kāraṇaṃ nāgaccheyya, kimevaṃ nāgacchatīti yojanā. ‘‘Idaṃ vuttaṃ hotī’’tiādinā tamevatthaṃ saṅkhepato dasseti.
381. 在某一王国中，有一座城市；在该王国中，世尊当时也住于此城。因此，此城便有此名称。这名称的含义即为“因乌鲁讷氏族而生起的城市，集结于乌鲁讷族之地”。“Ramaṇīya”意指「令人神往的、优美的土地部分」，因具备众多树荫和水源的富饶，「令人心悦神怡的」也因人口稠密而得名。名称「Nāma」即族姓之名。"Tapana"是指身体的苦热、煎熬与磨炼，即“修行苦行”；因此此处为“苦行者”，他以苦行为依托。因其真实修苦行，苦行即有依止，故称“苦行者”。“Lūkha”指污秽，“Pharusa”指粗陋；此种人远离正行且作恶，故被称为“污秽生活者”。“Muttācārādi”一类词汇是后来的巴利语，其来源于象形文字的手写，这些是集成的语言说法。"Uppaṇḍeti"则用来比喻浑浊与肮脏。“Upavadatīti”意为诽谤、污蔑，故谓“欺骗和诽谤”。“Dhamma”此处专指“因缘解脱之法”，是基于“知因缘之智慧”，故又称“因缘之依”。“Kāraṇa”此词在这里指“起作用的因”，重点在于“作用之缘起”。字义相辅，词义内含原因与缘起的关联。“Anukāraṇa”则指与之相应、辅助的缘起。“Parehi”意谓“那些已说过的人”，一般用于引用先辈、正说者。若言语与那些已说者不符，则该说论依据不足，聪明人不应轻易接受，因此必须依据言论产生的场合和逻辑来判别。短语“Idaṃ vuttaṃ hoti”等则简明指示前文所以如此说法的依据。
§382
382. Idāni yaṃ vibhajjavādaṃ sandhāya bhagavatā ‘‘na me te vuttavādino’’ti saṅkhepato vatvā taṃ vibhajitvā dassetuṃ ‘‘idhāhaṃ kassapā’’tiādi vuttaṃ, taṃ vibhāgena dassento ‘‘idhekacco’’tiādimāha . Bhagavā hi niratthakaṃ anupasamasaṃvattanikaṃ kāyakilamathaṃ ‘‘attakilamathānuyogo dukkho anariyo anatthasaṃhito’’tiādinā (saṃ. ni. 3.1081; mahāva. 13; paṭi. ma. 2.30) garahati. Sātthakaṃ pana upasamasaṃvattanikaṃ ‘‘āraññiko hoti, paṃsukūliko hotī’’tiādinā vaṇṇeti. Appapuññatāyāti apuññatāya. Tīṇi duccaritāni pūretvāti micchādiṭṭhibhāvato kammaphalaṃ paṭikkhipanto ‘‘natthi dinna’’ntiādinā (dī. ni. 1.171; ma. ni. 1.445; 2.94, 95, 225; 3.91, 115; saṃ. ni. 3.210; dha. sa. 1221; vibha. 938) micchādiṭṭhiṃ purakkhatvā tathā tathā tīṇi duccaritāni pūretvā. Anesanavasenāti kohaññe ṭhatvā asantaguṇasambhāvanicchāya micchājīvavasena. Ime dveti ‘‘appapuñño puññavā’’ti ca vutte duccaritakārino dve puggale sandhāya.
382. 对于世尊所说的划分论，在此简要总结：世尊曾明确表示“我非你们所说”，说明他不同意你们的划分说。随后，以“这里有咖萨巴”等语举例说明，并对其划分细节作阐述。世尊批判身语意等身心烦恼为无益、无所有、痛苦且不属于圣者之流，是无价值的负担。相反地，他赞扬那些适当清净、出家、披穿尘衣的行者为有益、有价值。术语“Appapuññatā”指的是无功德、未得功德的状态。“Tīṇi duccaritāni pūretvā”则指因持有错误见解而致恶业循环。相关引文说明，这一切是因错误见导致的恶果，故断言“无论给予多少，都无功德”。“Anesanavasena”意为居于污秽、非圣的恶业生活中。以上论述，针对“无功德者”和“功德者”两类人，说明恶行者因错谬行为而堕落，无功德者被视为恶业之人。
‘‘Imedve sandhāyā’’ti ettha pana dutiyanaye ‘‘appapuñño, puññavā’’ti ca vutte sucaritakārinoti ādinā yojetabbaṃ. Kammakiriyavādino hi ime dve puggalā. Iti paṭhamadutiyanayesu vuttanayeneva tatiyacatutthanayesu yojanā veditabbā.
384. 这一章进一步论述了“无功德者”与“有功德者”的对比，并说明了行为的善恶因果。这里强调应将善行者和恶行者区别开来，称之为“行为论”，即依行为之理来判断人品。此划分在前、次、第三、第四生起中均应明了识别，不可混淆。
Bāhirakācārayutto titthiyācārayutto, na vimuttācāro. Attānaṃ sukhetvāti adhammikena sukhena attānaṃ sukhetvā, tenāha ‘‘duccaritāni pūretvā’’ti. ‘‘Na dāni mayā sadiso atthī’’tiādinā tissannaṃ maññanānaṃ vasena duccaritapūraṇamāha. Micchādiṭṭhivasenāti ‘‘natthi kāmesu doso’’ti evaṃ pavattamicchādiṭṭhivasena. Paribbājikāyāti pabbajjaṃ upagatāya tāpasadārikāya. Daharāyāti taruṇāya. Mudukāyāti sukhumālāya. Lomasāyāti tanutambalomatāya appalomāya. Kāmesūti vatthukāmesu. Pātabyatanti paribhuñjitabbaṃ, pātabyatanti vā paribhuñjanakataṃ. Āpajjantoti upagacchanto. Paribhogattho hi ayaṃ pā-saddo, kattusādhano ca tabba-saddo, yathāruci paribhuñjantoti attho. Kilesakāmopi hi assādiyamāno vatthukāmantogadhoyeva.
385. 对于外在行为多为异教徒或师徒所行，非真正解脱行为。所谓“自以为得福乐”是指身处非法之乐，遂被称为“恶行已尽”。思想如“我与汝不同”等为错误见、致命之因。所谓“邪见”即不认为欲界有罪恶，因而放逸恶行。所谓“游方士”，是指受沙门教戒律影响的出家行者，往往身形弱小，毛发细软，肌肤柔嫩。所乐之物为欲界之物，若享受必为业报所牵引。“Pātabyatanti”即“可以被侵占”，亦即“应受享用”。“Paribhogattho”即“被享用者”，根据个人爱好而行享受之义。即使烦恼之欲与烦恼之物互相追逐，也一样是业力所系。
Idanti yathāvuttaṃ atthappabhedaṃ vibhajjanaṃ. Titthiyavasena āgataṃ aṭṭhakathāyaṃ tathā vibhattattā. Sāsanepīti imasmiṃ sāsanepi.
386. 以上即为对意义区别的详尽划分。此义区别适用于此注疏中诸多论述。所谓“教法”，即“本教义”或“此教法”。
Arahattaṃvā attani asantaṃ ‘‘atthī’’ti vippaṭijānitvā. Sāmantajappanaṃ, paccayapaṭisevanaṃ, iriyāpathanissitanti imāni tīṇi vā kuhanavatthūni. Tādisovāti dhutaṅga- (mi. pa. 4.2; visuddhi. 1.22) samādānavasena lūkhājīvī eva. Dullabhasukho bhavissāmi duggatīsu upapattiyāti adhippāyo.
387. 即使已成阿拉汉，若内心不安定则非“安乐”，谓之“非安”。所谓“三种障碍”即包括自我麻痹、依缘而起的习气、身体行为等三种障碍。以上皆是因定力不足而起，不离污浊人生，属“污秽生活者”。以此则他生必定难得清净福乐，且终究堕入恶趣。
§383
383.Asukaṭṭhānatoti asukabhavato. Āgatāti nibbattanavasena idhāgatā. Idāni gantabbaṭṭhānanti āyatiṃ nibbattanaṭṭhānaṃ. Puna upapattinti āyatiṃ anantarabhavato tatiyaṃ upapattiṃ, puna upapattīti punappunaṃ nibbatti. Kena kāraṇenāti yathābhūtaṃ ajānanto hi icchādosavasena yaṃ kiñci garaheyya, ahaṃ pana yathābhūtaṃ jānanto sabbaṃ taṃ kena kāraṇena garahissāmi, taṃ kāraṇaṃ natthīti adhippāyo, tenāha ‘‘garahitabbamevā’’tiādi. Tamatthanti garahitabbasseva garahaṇaṃ, pasaṃsitabbassa ca pasaṃsanaṃ.
383.「Asukaṭṭhānatoti」者，指生病之地。『Āgata』谓以消灭者之义在此表示来到。『Idāni gantabbaṭṭhānanti』意指未来应当去之处，亦即未来生处。复次『Upapattinti』者，谓未来生后紧接而至的第三生，因此称为复生，即再次生成。何以为因？谓无明所迷，不知实相，伴随贪嗔痴等烦恼，执著所应厌恶者。我则以真实知见，知悉一切，但因无此因故不可受持，有此无因之理，故曰「garahitabbamevā」者。意即该受持者即是受持，亦是赞许所应赞许者之义。此意即为受持以及赞许。
Na koci ‘‘na sādhū’’ti vadati diṭṭhadhammikassa, samparāyikassa ca atthassa sādhanavaseneva pavattiyā bhaddakattā. Pañcavidhaṃ veranti pāṇātipātādipañcavidhaṃ veraṃ. Tañhi pañcavidhassa sīlassa paṭisattubhāvato, sattānaṃ verahetutāya ca ‘‘vera’’nti vuccati. Tato eva taṃ na koci ‘‘sādhū’’ti vadati, tathā diṭṭhadhammikādiatthānaṃ asādhanato, sattānaṃ sādhubhāvassa ca dūsanato. Na nirundhitabbanti rūpaggahaṇe na nivāretabbaṃ. Dassanīyadassanattho hi cakkhupaṭilābhoti tesaṃ adhippāyo. Yadaggena tesaṃ pañcadvāre asaṃvaro sādhu , tadaggena tattha saṃvaro na sādhūti āha ‘‘puna yaṃ te ekaccanti pañcadvāre saṃvara’’nti.
无论是正见者或断苦圣者，皆不会说「不善」；因其以成就目的法为行持，故具善业。至于五戒之不杀生等五种戒行，因其是戒的守护者与众生之戒护因故称为戒。于是对此无人称「善」；亦因为异端诸法不成其事，及破坏众生之善意，皆不称赞。不可强行要求如取色。其眼取此相状渐显之义，为示观彼有目之见。因若其门五处之不守护，是善，若此守护则非善，故谓「再者尔时，若尔辈中有人门者复守护」，以表明当守护与不当守护。
Atha vā yaṃ te ekaccaṃ vadanti ‘‘sādhū’’ti te ‘‘eke samaṇabrāhmaṇā’’ti vuttā titthiyā yaṃ attakilamathānuyogādiṃ ‘‘sādhū’’ti vadanti, mayaṃ taṃ na ‘‘sādhū’’ti vadāma. Yaṃ te ekaccaṃ vadanti ‘‘na sādhū’’ti yaṃ pana te anavajjapaccayaparibhogaṃ, sunivatthasupārupanādisammāpaṭipattiñca ‘‘na sādhū’’ti vadanti, taṃ mayaṃ ‘‘sādhū’’ti vadāmāti evaṃ pettha attho veditabbo.
或有人说「善」，乃称诸沙门婆罗门中所指举止乖谬者为善，而我等不承认其为善。又或有人说「不善」者，谓其有不净业及不正行止如持伞布等及正行不周，不成其事，故我等称为善。此中之义，应于此处理解。
Evaṃ yaṃ paravādamūlakaṃ catukkaṃ dassitaṃ, tadeva puna sakavādamūlakaṃ katvā dassitanti pakāsento ‘‘eva’’ntiādimāha. Yañhi kiñci kenaci samānaṃ, tenapi taṃ samānameva, tathā asamānaṃ pīti. Samānāsamānatanti samānāsamānatāmattaṃ. Anavasesato hi pahātabbānaṃ dhammānaṃ pahānaṃ sakavāde dissati, na paravāde. Tathā paripuṇṇameva ca upasampādetabbadhammānaṃ upasampādanaṃ sakavāde, na paravāde. Tena vuttaṃ ‘‘tyāha’’ntiādi.
如前述异端之四种根本义，复又作同异端之根本述而说「然」等。若彼同者，无论何事皆同；若非同，则反是非。所谓“同异”，即同与不同行之程度也。补漏所应舍法，乃于同端显现，非于异端。且确实应授具足戒者的授戒，仅于同端显现，非于异端。故有言曰「当舍」等。
Samanuyuñjāpanakathāvaṇṇanā使其质问之论注释
§385
385.Laddhiṃpucchantoti ‘‘kiṃ samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattati, udāhu pare gaṇācariyā. Ettha tāva attano laddhiṃ vadā’’ti laddhiṃ pucchanto. Kāraṇaṃ pucchantoti ‘‘samaṇo gotamo saṃkilesadhamme anavasesaṃ pahāya vattatī’’ti vutte ‘‘kena kāraṇena evamatthaṃ gāhayā’’ti kāraṇaṃ pucchanto. Ubhayaṃ pucchantoti ‘‘idaṃ nāmettha kāraṇa’’nti kāraṇaṃ vatvā paṭiññāte atthe sādhiyamāne anvayato, byatirekato ca kāraṇaṃ samatthetuṃ sadisāsadisabhedaṃ upamodāharaṇadvayaṃ pucchanto, ubhayaṃ pucchanto kāraṇassa ca tilakkhaṇasampattiyā yathāpaṭiññāte atthe sādhite sammadeva anupacchā bhāsanto nigamento samanubhāsati nāma. Upasaṃharitvāti upanetvā. ‘‘Kiṃ te’’tiādi upasaṃharaṇākāradassanaṃ. Dutiyapadeti ‘‘saṅghena vā saṅgha’’nti imasmiṃ pade.
385.所谓「Laddhiṃpucchantoti」，谓以何故问之，譬如「沙门果德玛断除烦恼之事，种种诸行于世尚存乎？」以此为由问者也。所谓「Kāraṇaṃ pucchantoti」，谓因何故问之，即詰问为何如此言说；「ubhayaṃ pucchantoti」意为二者皆问，即问本因与所问之理二者皆存。问之以对仗分析相似与不同之处，示以例证，言双方皆应正答，无须回避。所谓「upasaṃharitvā」，即集结呈现。问何者等，为集结之意。「dutiyapadeti」即谓如言「以僧团为僧团」于此语句中也。
Tamatthanti taṃ pahātabbadhammānaṃ anavasesaṃ pahāya vattanasaṅkhātañca samādātabbadhammānaṃ anavasesaṃ samādāya vattanasaṅkhātañca atthaṃ. Yojetvāti akusalādipadehi yojetvā. Akosallasambhūtaṭṭhena akusalā ceva tatoyeva akusalāti ca saṅkhaṃ gatāti saṅkhātā tattha purimapadena ekantākusale vadati, dutiyapadena taṃsahagate, taṃpakkhiye ca, tenāha ‘‘koṭṭhāsaṃ vā katvā ṭhapitā’’ti, akusalapakkhiyabhāvena vavatthāpitāti attho. Avajjaṭṭho dosaṭṭho gārayhapariyāyattāti āha ‘‘sāvajjāti sadosā’’ti. Ariyā nāma niddosā, ime pana katthacipi niddosā na hontīti niddosaṭṭhena ariyā bhavituṃ nālaṃ asamatthā.
「Tamatthanti」者，指断除诸所应舍法之不存有，及成就所应获之法之存有。所谓「Yojetvā」，谓以不善等词结合作为说法。所谓「Akosallasambhūtaṭṭhena」，谓以不善业而生不善，且其二皆为不善，故谓为数。此「Saṅkhāta」意指所谓聚合。前句指单一不善，后句谓共不善，举例曰「建构屋宇」即以不善为类别而论述。所谓「Avajjaṭṭho dosaṭṭho gārayhapariyāyattāti」，意即困闷憎恨与恶行反覆缠绕者。于是有言「全非恶怒」也。所谓圣者为无恼者，而此等有时即使无恼，亦不能成圣。
§386-392
386-392.Yanti kāraṇe etaṃ paccattavacananti āha ‘‘yena viññū’’ti. Yaṃ vā panāti ‘‘yaṃ pana kiñcī’’ti asambhāvanavacanametanti āha ‘‘yaṃ vā taṃ vā appamattaka’’nti. Gaṇācariyā pūraṇādayo. Satthuppabhavattā saṅghassa saṅghasampattiyāpi satthusampatti vibhāvīyatīti āha ‘‘saṅghapasaṃsāyapi satthuyeva pasaṃsāsiddhito’’ti. Sā pana pasaṃsā pasādahetukāti pasādamukhena taṃ dassetuṃ ‘‘pasīdamānāpi hī’’tiādi vuttaṃ. Tattha pi-saddena yathā anvayato pasaṃsā samuccīyati, evaṃ satthuvippaṭipattiyā sāvakesu, sāvakavippaṭipattiyā ca satthari appasādo samuccīyatīti daṭṭhabbaṃ. Sarīrasampattinti rūpasampattiṃ, rūpakāyapāripūrinti attho. Bhavanti vattāro rūpappamāṇā , ghosadhammappamāṇā ca. Puna bhavanti vattāroti dhammappamāṇavaseneva yojetabbaṃ. Yā saṅghassa pasaṃsāti ānetvā sambandho.
386-392. 关于原因，此处说的是特指，因此说‘因何者聪慧’。又或说‘为何事’等，是表示不可能的说法，因此又说‘此或彼乃至不谨慎者’。这是对于集体修行者、长老等的全面说明。世尊的出生，僧团的存在，以及世尊的功德均应被彰显，于是说‘即便是赞叹僧团，也必须赞叹世尊’。这里所谓赞叹，是指善根的起因，用赞叹的缘故，借此展示‘即使心生欢喜，亦属微小’等说法。由词意连贯，赞叹聚集；如是，师法的行为对弟子起效果，弟子对师法的行为亦导致师法受不悦，皆应观察。所谓身体的具足，是指色法的圆满，身体的完备。存在量，是指形色的数量，声闻法的数量。谓行为量，必须如法整合。带来对僧团的赞叹，这是内在关联。
Tattha yā buddhānaṃ, buddhasāvakānaṃyeva ca pāsaṃsatā, aññesañca tadabhāvo jotito, taṃ viratippahānasaṃvaruddesavasena nīharitvā dassetuṃ ‘‘ayamadhippāyo’’tiādi vuttaṃ. Tattha setughātavirati nāma ariyamaggavirati. Vipassanāmattavasenāti ‘‘anicca’’nti vā ‘‘dukkha’’nti vā vividhaṃ dassanamattavasena, na pana nāmarūpavavatthānapaccayapariggaṇhanapubbakaṃ lakkhaṇattayaṃ āropetvā saṅkhārānaṃ sammasanavasena. Itarānīti samucchedapaṭippassaddhinissaraṇappahānāni. ‘‘Sesa’’nti pañcasīlato añño sabbo sīlasaṃvaro, ‘‘khamo hotī’’tiādinā (ma. ni. 1.24; 3.159; a. ni. 4.114) vutto suparisuddho khantisaṃvaro, ‘‘paññāyete pidhiyyare’’ti (su. ni. 1041; cūḷani. 60) evaṃ vutto kilesānaṃ samucchedako maggañāṇasaṅkhāto ñāṇasaṃvaro, manacchaṭṭhānaṃ indriyānaṃ pidahanavasena pavatto parisuddho indriyasaṃvaro, ‘‘anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāyā’’tiādinā (dī. ni. 2.402; ma. ni. 1.135; saṃ. ni. 5.8; vibha. 205) vutto sammappadhānasaṅkhāto vīriyasaṃvaroti imaṃ saṃvarapañcakaṃ sandhāyāha. Pañca kho panime pātimokkhuddesātiādi sāsane sīlassa bahubhāvaṃ dassetvā tadekadese eva paresaṃ avaṭṭhānadassanatthaṃ yathāvuttasīlasaṃvarasseva puna gahaṇaṃ.
在此，所谓诸佛和佛的弟子皆受赞叹，其他虽缺乏也被显现，意在摒除放逸、弃恶、守戒，以示此为重要目标，如‘此为主要’等说。所谓断桥威戒，即是圣道中的威戒。观智法义，即是对‘无常’或‘苦’等不同种类显现的法义，而不是名色实体的修持关系先行之聚合，及加诸造作之性质的压制。其他者，指断灭之正见等。所谓余者，即来自五戒中其余戒律，或全面守戒或忍辱具足，被称为清净之忍辱守戒。‘慧者应封闭尔’等语出自经典，意谓此为断除烦恼的道知，谓为慧的约束，意谓念心的镇抑，根的约束，乃至清净的根约束。‘不生恶法’等语出自经典，谓为正勤的约束，这就是五种守护。此五守护在戒律中多处显现，为了显现戒律的多样性质，在一处重现，以相当戒律的守护加以援引。
Ariyaaṭṭhaṅgikamaggavaṇṇanā八支圣道注释
§393
393.Sīhanādanti seṭṭhanādaṃ, abhītanādaṃ kenaci appaṭivattiyanādanti attho. ‘‘Ayaṃ yathāvutto mama vādo aviparīto, tassa aviparītabhāvo imaṃ maggaṃ paṭipajjitvā aparappaccayato jānitabbo’’ti evaṃ aviparītabhāvāvabodhanatthaṃ. ‘‘Atthi kassapā’’tiādīsu yaṃ maggaṃ paṭipanno samaṇo gotamo vadanto yuttapattakāle, tathabhāvato bhūtaṃ, ekaṃsato hitāvihabhāvena atthaṃ, dhammato anapetattā dhammaṃ, vinayayogato paresaṃ vinayanato ca vinayaṃ vadatīti sāmaṃyeva attapaccakkhatova jānissati, so mayā sayaṃ abhiññā sacchikatvā pavedito sakalavaṭṭadukkhanissaraṇabhūto atthi kassapa maggo, tassa ca adhigamūpāyabhūtā pubbabhāgapaṭipadāti ayamettha yojanā. Tena ‘‘samaṇo gotamo ime dhamme’’tiādinayappavatto vādo kenaci asaṃkampiyo yathābhūtasīhanādoti dasseti.
393. 狮吼者，谓为最胜吼声，令人敬畏且无人能拒。此言论实，我之说法无违，谓如法修行此道，应当知其后缘。如是无违之理为明了。‘有咖萨巴吗’等言，即指修行道路的具现，是世尊所成就，教义完整，依止法无缺，持守律法，与他律法不同。此乃共通之见解。故我亲证实，示知此为解除轮回痛苦之道路，亦为咖萨巴之道。其修行方法为前行部分，此处即有所指。故谓‘沙门果德玛及其教法’，即其真实不动之狮吼。
‘‘Evametaṃ yathābhūtaṃ sammappaññāya passatī’’tiādīsu (a. ni. 3.134) viya maggañca paṭipadañca ekato katvā dassento. ‘‘Ayamevā’’ti vacanaṃ maggassa puthubhāvapaṭikkhepanatthaṃ, sabbaariyasādhāraṇabhāvadassanatthaṃ, sāsane pākaṭabhāvadassanatthañca. Tenāha ‘‘ekāyano ayaṃ bhikkhave maggo’’ti, (dī. ni. 2.373; ma. ni. 1.106; saṃ. ni. 5.367, 384, 409)‘‘eseva maggo natthañño dassanassa visuddhiyā’’ti (dha. pa. 274),
如《增支部》中所说，‘如此真实然以正智观察’，将方法与道路合而为一以示现。‘这正是’的语句用于否定新异，表明是普遍所通、足以显现真理之道理，亦能明确示现佛法教义所在。于是说‘此道为一行路矣，比库！’为表明此乃唯一道路。亦有言‘唯此道路，余无他净见路径’。
‘‘Ekāyanaṃ jātikhayantadassī,
‘唯一行路，能断生死显真谛，
Maggaṃ pajānāti hitānukampī;
知道受益，慈悲为怀’;
Etena maggena tariṃsu pubbe,
凭此道前人已渡，
Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.384, 409; mahāni. 191; cūḷani. 107, 121; netti. 170);
『将渡者，以及已渡者，将渡越瀑流』（参见：《相应部》5.384、409；《大义释》191；《小义释》107、121；《导论》170）。
Sabbesu suttapadesesu abhidhammapadesesu ca ekovāyaṃ maggo pākaṭo paññāto āgato cāti.
在所有经文语句及阿毗达摩语句中，所现唯有此一道途被明晰宣示，具足明见而至。
Tapopakkamakathāvaṇṇanā苦行实践之论注释
§394
394. Tapoyeva upakkamitabbato ārabhitabbato tapopakkamoti āha ‘‘tapārambhā’’ti. Ārambhanañcettha karaṇamevāti āha ‘‘tapokammānītiattho’’ti. Samaṇakammasaṅkhātāti samaṇehi kattabbakammasaññitā. Niccoloti nissaṭṭhacelo sabbena sabbaṃ paṭikkhittacelo. Naggiyavatasamādānena naggo. ‘‘Ṭhitakova uccāraṃ karotī’’tiādi nidassanamattaṃ, vamitvā mukhavikkhālanādiācārassapi tena vissaṭṭhattā. Jivhāya hatthaṃ apalikhati apalihati udakena adhovanato. Dutiyavikappepi eseva nayo. ‘‘Ehi bhaddante’’ti vutte upagamanasaṅkhāto vidhi ehibhaddanto, taṃ caratīti ehibhaddantiko, tappaṭikkhepena na ehibhaddantiko. Na karoti samaṇena nāma parassa vacanakarena na bhavitabbanti adhippāyena. Puretaranti taṃ ṭhānaṃ attano upagamanato puretaraṃ. Taṃ kira so ‘‘bhikkhunā nāma yādicchakī eva bhikkhā gahetabbā’’ti adhippāyena na gaṇhāti. Uddissakataṃ ‘‘mama nimittabhāvena bahū khuddakā pāṇā saṅghātaṃ āpāditā’’ti na gaṇhāti. Nimantanaṃ na sādiyati ‘‘evaṃ tesaṃ vacanaṃ kataṃ bhavissatī’’ti. Kumbhīādīsupi so sattasaññīti āha ‘‘kumbhīkaḷopiyo’’tiādi.
394. 关于苦行之始起与修习，称为“苦行起始”，意指苦行之起头。此处所作之起始即行动本身，故称“苦行所为”之义。所谓僧侣所为之业，乃僧人应作之行为之名称。清净寂灭者，即断除一切之间断者。因无覆蔽、无遮蔽，如裸露一般。“仿佛发声如立”，此言仅作示例，亦含扬吐咽喉之行为。舌头轻拂手掌，以水润湿后向下甩除，二度时亦复如是。以“请进尊者”之语而呼，谓接近者，行法亦由此呼请；以呼请为依归，非由他义而行。此行为非由他人言辞亦非由指令造作。往前行者，乃自身前行至彼处。彼曰“名为比库女者，不应由此命令摄受乞食”，彼不受此命令。被指为因缘者亦不受。其未被邀请，且不接受将有此言辞之事。于坩堝等具七种记忆，称为坩堝仆役等。
Kabaḷantarāyoti kabaḷassa antarāyo hotīti. Gāmasabhāgādivasena saṅgamma kittenti etissāti saṅkitti, tathā saṃhaṭataṇḍulādisañcayo. Manussāti veyyāvaccakaramanussā.
卡拔难阻者，意指卡拔中间之阻碍。乡村议会等之聚会，与会者称为“会合”，如稻米积集等，谓之聚集。人者，指经师及人。
Surāpānamevāti majjalakkhaṇappattāya surāya pānameva surāggahaṇena cettha merayampi saṅgahitaṃ. Ekāgārameva uñchatīti ekāgāriko. Ekālopeneva vattatīti ekālopiko. Dīyati etāyāti datti, dvattiālopamattagāhi khuddakaṃ bhikkhādānabhājanaṃ, tenāha ‘‘khuddakapātī’’ti. Abhuñjanavasena eko aho etassa atthīti ekāhiko, āhāro. Taṃ ekāhikaṃ, so pana atthato ekadivasalaṅghakoti āha ‘‘ekadivasantarika’’nti. ‘‘Dvīhika’’ntiādīsupi eseva nayo. Ekāhaṃ abhuñjitvā ekāhaṃ bhuñjanaṃ ekāhavāro, taṃ ekāhikameva atthato. Dvīhaṃ abhuñjitvā dvīhaṃ bhuñjanaṃ dvīhavāro. Sesadvayepi eseva nayo. Ukkaṭṭho pana pariyāyabhattabhojaniko dvīhaṃ abhuñjitvā ekāhameva bhuñjati. Sesadvayepi eseva nayo.
酒饮之意，指酒混杂之液体，以酒水摄取为酒，连同鸠合之蜜亦属酒饮。孤屋居者，指独居者。单独通行者，指独步行者。给养者意指施予乞食者、小食者，故名“施食缽”。仅饮食者以“单饮”为义，食物亦称“一日食”，即实为一天断食有违者，故称“一日中断食者”。“二日”等此类亦同理。单日不食单日进食即一日法，二日不食二日进食即两日法。余例亦同理。骨瘦如柴者，食不晚餐者，二日不食而一日进食，余例亦同理。
§395
395.Kuṇḍakanti tanutaraṃ taṇḍulasakalaṃ.
395. 细长的杵棒被细微的稻米包裹。
§396
396. Saṇehi saṇavākehi nibbattavatthāni sāṇāni. Missasāṇāni masāṇāni, na bhaṅgāni. Erakatiṇādīnīti ādi-saddena akkamakacikadalīvākādīnaṃ saṅgaho. Erakādīhi katāni hi chavāni lāmakāni dussānīti vattabbataṃ labhanti.
396. 用细小的竹枝和竹筒制成的物品是箭镞的材料。这些箭镞称为密沙箭镞和麻沙箭镞，虽是箭镞却不是断裂物。所谓以铁等为首的集合，是指由铁及类似铸造的脆硬材料制成的组件。由铁等制成的箭镞有刀刃，有锋利部分，须审慎使用。
Micchāvāyāmavaseneva ukkuṭikavatānuyogoti āha ‘‘ukkuṭikavīriyaṃ anuyutto’’ti. Thaṇḍilanti vā samā pakatibhūmi vuccati ‘‘patthaṇḍile pāturahosī’’tiādīsu (ma. ni. 4.10) viya, tasmā thaṇḍilaseyyanti anantarahitāya pakatibhūmiyaṃ seyyanti vuttaṃ hoti. Laddhaṃ āsananti nisīdituṃ yathāladdhaṃ āsanaṃ. Akopetvāti aññattha anupagantvā, tenāha ‘‘tattheva nisīdanasīlo’’ti. So hi taṃ achaḍḍento apariccajanto akopento nāma hoti. Vikaṭanti gūthaṃ vuccati āsayavasena virūpaṃ jātanti katvā.
恶行者于恶道间如同急流相随，故谓之“急流力量相随”。"瘤状"亦称同等平坦之地，如“你当在瘤状地上居住”等（如《中部》4.10）。因此所谓“瘤状床”即为平整且无间断的地面。所获得之坐具适用于安坐。所谓“不发怒”是指不另行干扰它，故称“善于正坐”。此人将之披覆，不舍弃，得名不怒者。“畸形”指因心绪障碍而成的丑状。
Ettha ca ‘‘acelako hotī’’tiādīni vatapadāni yāva ‘‘na thusodakaṃ pivatī’’ti etāni ekavārāni. ‘‘Ekāgāriko vā’’tiādīni nānāvārāni, nānākālikāni vā. Tathā ‘‘sākabhakkho vā’’tiādīni, ‘‘sāṇānipi dhāretī’’tiādīni ca. Tathā hettha vā-saddaggahaṇaṃ, pi-saddaggahaṇañca kataṃ. Pi-saddopi vikappattho eva daṭṭhabbo. Purimesu pana na kataṃ. Evañca katvā ‘‘acelako hotī’’ti vatvā ‘‘sāṇānipi dhāretī’’tiādi vacanassa, ‘‘rajojalladharo hotī’’ti vatvā ‘‘udakorohanānuyogaṃ anuyutto’’ti vacanassa ca avirodho siddho hoti. Atha vā kimettha avirodhacintāya. Ummattakapacchisadiso hi titthiyavādo. Atha vā ‘‘acelako hotī’’ti ārabhitvā tappasaṅgena sabbampi attakilamathānuyogaṃ dassentena ‘‘sāṇānipi dhāretī’’tiādi vuttanti daṭṭhabbaṃ.
这里有“断不离者”等比喻性词汇，直至“非饮其净水”等表达，这些都是一次性事件。“独居寺者”等句涉及多种情况及不同时间。另外有“能持箭镞者”等句。于此语中有对“瓦”与“皮”的密集接合，也有皮字的变化，应当留意。从前未曾作此种处理。如此解释“断不离者”等文句，能使“带尘和水珠者”为“水流伴随之者”不相违背。那么何以确认不违逆呢？疯狂者的说法类似异端。或者启用“断不离者”等句，通过几个飨僧仪式呈现，表达“能持箭镞者”等语句，皆应验可见。
Tapopakkamaniratthakathāvaṇṇanā苦行实践无益之论注释
§397
397.Sīlasampadādīhi vināti sīlasampadā, samādhisampadā, paññāsampadāti imāhi lokuttarāhi sampadāhi vinā na kadāci sāmaññaṃ vā brahmaññaṃ vā sambhavati, yasmā ca tadevaṃ, tasmā tesaṃ tapopakkamānaṃ niratthakataṃ dassentoti yojanā. ‘‘Dosaveravirahita’’nti idaṃ dosassa mettāya ujupaṭipakkhatāya vuttaṃ. Dosa-ggahaṇena vā sabbepi jhānapaṭipakkhā saṃkilesadhammā gahitā, vera-ggahaṇena paccatthikabhūtā sattā. Yadaggena hi dosarahitaṃ, tadaggena verarahitanti.
397. 凭借戒德成就、定力成就、慧巧成就，这三种超世成就，世间决无能生普通或梵行之人。因为如此，赐予这些成就者的苦行表现成为无用的显现。所谓“远离嗔恨”是指这远离嗔恨的慈爱已被正确修持而获持的状态。通过嗔恨的排斥，禅定修习的杂染法被消除；通过嗔恨的远离，众生得到分别而断除彼此争相侵扰之害。以此观之，远离嗔恨即是远离烦恼，反之亦然。
§398
398. Pākaṭabhāvena kāyati gametīti pakati, lokasiddhavādo, tenāha ‘‘pakati kho esāti pakatikathā esā’’ti. Mattāyāti mattā-saddo ‘‘mattā sukhapariccāgā’’tiādīsu (dha. pa. 290) viya appatthaṃ antonītaṃ katvā pamāṇavācakoti āha ‘‘iminā pamāṇena evaṃ parittakenā’’ti. Tena pana pamāṇena pahātabbo pakaraṇappatto paṭipattikkamoti āha ‘‘paṭipattikkamenā’’ti. Sabbatthāti sabbavāresu.
398. 因所作事显著明了，谓之“显著”。此为世间共认之说，谓“这即是显著述说”。“醉”字本身即“放逸快乐”等涵义，如《法句经》第290偈所示，故从字面上剥离其内涵表明为计量词，谓“以此计量单位作此分割”。以此计量单位应当用于放弃和断绝此类烦恼之因，如教法所说“以教法断除”。“普遍”指各处各时各处事情都适用。
§399
399.Aññathā vadathāti yadi acelakabhāvādinā sāmaññaṃ vā brahmaññaṃ vā abhavissa, suvijānova samaṇo suvijāno brāhmaṇo. Yasmā pana tumhe ito aññathāva sāmaññaṃ brahmaññañca vadatha, tasmā dujjānova samaṇo dujjāno brāhmaṇo, tenāha ‘‘idaṃ sandhāyāhā’’ti. Taṃ pakativādaṃ paṭikkhipitvāti pubbe yaṃ pākatikaṃ sāmaññaṃ brahmaññañca hadaye ṭhapetvā tena ‘‘dukkara’’ntiādi vuttaṃ, tameva sandhāya bhagavatāpi ‘‘pakati kho esā’’tiādi vuttaṃ. Idha pana taṃ pakativādaṃ pākatikasamaṇabrāhmaṇavisayaṃ kathaṃ paṭikkhipitvā paṭisaṃharitvā sabhāvatova paramatthatova samaṇassa brāhmaṇassa ca dujjānabhāvaṃ āvikaronto pakāsento. Tatrāpīti samaṇabrāhmaṇavādepi vuttanayeneva.
399. “若以非分离的状态等而论及一般婆罗门或婆罗门的本质，正如善解者与善知者是比库与婆罗门。然诸位若以不同于此的方式论及般若婆罗门者，彼即为劣知者之比库劣知者之婆罗门，因而云‘此乃差别’。先前所显露的差别说，便是起于执著于此差别般若婆罗门之心，将之视为‘困难’等语，是为差别；世尊亦如是宣说此‘差别’。若论者乃舍绝此差别说，反而显示其心中确起般若婆罗门之劣知果地与邪见。对此，论者也如是为比库婆罗门辩说。
Sīlasamādhipaññāsampadāvaṇṇanā戒、定、慧具足的注释
§400-1
400-1.Paṇḍitoti hetusampattisiddhena paṇḍiccena samannāgato, kathaṃ uggahesi paripakkañāṇattā ghaṭe padīpena viya abbhantare samujjalantena paññāveyyattiyena tattha tattha bhagavatā desitamatthaṃ pariggaṇhanto tampi desanaṃ upadhāresi. Tassa cāti yo acelako hoti yāva udakorohanānuyogaṃ anuyutto viharati, tassa ca. Tā sampattiyo pucchāmi, yāhi samaṇo ca hotīti adhippāyo. Sīlasampadāyāti iti-saddo ādiattho, tena ‘‘cittasampadāya paññāsampadāyā’’ti padadvayaṃ saṅgaṇhāti asekkhasīlādikhandhattayasaṅgahitañhi arahattaṃ, tenāha ‘‘arahattaphalameva sandhāya vutta’’ntiādi. Tattha idanti idaṃ vacanaṃ.
400-1.所谓智者者，是因具备缘起、因明等理赅之智慧而称为智者。如何能以成熟如陶器微光般乃至内外发光的智慧，承载并确证世尊所说的法义，在此亦随之宣说彼之教导呢？所谓‘不动者’即是指自入水濡湿之行处，持续精进之人。对此宜问此智者所具之功德，是何比库之本领？答曰乃戒德功德等义。因戒之义为心德与慧德双成，合成无过失之戒法所聚，故云‘仅为阿拉汉果之所宣’，此即该文意。
Sīhanādakathāvaṇṇanā师子吼论说的注释
§402
402. Anaññasādhāraṇatāya , anaññasādhāraṇatthavisayatāya ca anuttaraṃ buddhasīhanādaṃ nadanto. Ativiya accantavisuddhatāya paramavisuddhaṃ. Paramanti ukkaṭṭhaṃ, tenāha ‘‘uttama’’nti. Sīlameva lokiyasīlattā. Yathā anaññasādhāraṇaṃ bhagavato lokuttarasīlaṃ savāsanaṃ paṭipakkhaviddhaṃsanato, evaṃ lokiyasīlampi tassa anucchavikabhāvena sambhūtattā, samena samanti samasamanti ayamettha atthoti āha ‘‘mama sīlasamena sīlena mayā sama’’nti. ‘‘Yadidaṃ adhisīla’’nti lokiyaṃ, lokuttarañcāti duvidhampi buddhasīlaṃ ekajjhaṃ katvā vuttaṃ. Tenāha ‘‘sīlepī’’ti. Iti imanti evaṃ imaṃ sīlavisayaṃ. Paṭhamaṃ pavattattā paṭhamaṃ.
402. 以独特无比、非他所及为依据，也以无上、无二之佛吼而震动。极其纯净至真，极其高超优秀，故称‘至善’。此乃世俗戒为其世俗所限戒，而如来之世出世间戒为上乘戒。世俗戒虽稍逊于佛的世出世间戒，但亦能趋近相合，故世尊言‘以我戒为等戒’。所谓‘此为出世间戒’者则覆盖佛之戒法二义。由此即此乃戒法领域。此为首导启示，亦为首要。
Tapatīti santappati, vidhamatīti attho. Jigucchatīti hīḷeti lāmakato ṭhapeti. Niddosattā ariyā ārakā kilesehīti. Maggaphalasampayuttā vīriyasaṅkhātā tapojigucchāti ānetvā sambandho. Paramā nāma sabbukkaṭṭhabhāvato. Yathā yuvino bhāvo yobbanaṃ, evaṃ jigucchino bhāvo jegucchaṃ. Kilesānaṃ samucchindanapaṭippassambhanāni samucchedapaṭipassaddhivimuttiyo. Nissaraṇavimutti nibbānaṃ. Atha vā sammāvācādīnaṃ adhisīlaggahaṇena, sammāvāyāmassa adhijegucchaggahaṇena, sammādiṭṭhiyā adhipaññāggahaṇena gahitattā aggahitaggahaṇena sammāsaṅkappasatisamādhayo maggaphalapariyāpannā samucchedapaṭipassaddhivimuttiyo daṭṭhabbā. Nissaraṇavimutti pana nibbānameva.
所谓‘苦恼’，即为烦恼；‘折磨’，即其意义。‘羞愧’，心生惭愧之意；‘懈慢’，即懒怠放逸。‘憎恨’，谓圣者远离烦恼障碍。力能所成，由道果相应之努作，带来称苦恼懈慢之因缘。此为极为恶劣之状，正如年轻时光辉称为青春，故害羞心亦被名为羞厌。此即烦恼断除平息之义、断除者之明证与解脱。那解脱称为涅槃。又如正语等戒聚，如法持戒之修习如同灭除羞厌的结合，正见等慧聚如同灭除懈怠的结合，正思维正念定等法聚则堪称俱足道果的明证解脱。最终解脱唯以涅槃为尽。
§403
403. Yaṃ kiñci janavivittaṃ ṭhānaṃ idha ‘‘suññāgāra’’nti adhippetaṃ. Tattha nadantena vinā nādo natthīti āha ‘‘ekatova nisīditvā’’ti. Aṭṭhasu parisāsūti khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisāti imāsu aṭṭhasu parisāsu.
403. 凡生聚之地，于此处则称为空房。因无声之震动故谓无声，故言‘独坐一处’。所谓八众会即指：刹帝利众、婆罗门众、居士众、沙门众、四大王众、三十三天众、魔众及梵天众，此为八众。
Vesārajjānīti visāradabhāvā ñāṇappahānasampadānimittaṃ kutoci asantassanabhāvā nibbhayabhāvāti attho. Āsabhaṃ ṭhānanti seṭṭhaṃ ṭhānaṃ, uttamaṃ ṭhānanti attho. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho.
所谓无恐惧者，即谓善解通达，无挂碍之见解，是诸烦恼断灭之标志。所谓吉祥处乃最佳之处，谓有优胜之义。所谓吉祥处，亦指先佛之刹土，意即此等地名。
Apica usabhassa idanti āsabhaṃ, āsabhaṃ viyāti āsabhaṃ. Yathā hi nisabhasaṅkhāto usabho attano usabhabalena catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisāpathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena akampiyo acalena ṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.
又如野牛所行的坚实林地，坚固而广阔，被称为坚林。正如被称坚林的野牛，用自身的力量四足顶压地面，稳住不动，站立不摇；如来具足十种如来力，以四足安稳踏地，稳如大臣和众天以不动而立于世间。有如来以此坚固不动的状态，认知此坚实之处，趋近而不回避，加之自身不著。故云：“识坚实之地”。
Sīhanādaṃ nadatīti yathā migarājā parissayānaṃ sahanato, vanamahiṃsamattavāraṇādīnaṃ hananato ca ‘‘sīho’’ti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato, parappavādānaṃ hananato ca ‘‘sīho’’ti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi dasahi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso ‘‘iti rūpa’’ntiādinā (saṃ. ni. 3.78; a. ni. 8.2) nayena nānāvilāsasampannaṃ sīhanādaṃ nadati.
狮子吼谓狮王忍耐困苦，胜过山兽猛禽，搏杀敌害，故被称为‘狮子’。如来亦然，忍受世法，降伏他人诽谤，被称‘狮子’。狮吼即狮声。如狮具强大力，遍行无所不至，毛发竖起高昂，发出狮吼；如来狮吼亦以十种如来力具足，在八十众会中广说真理，展现多样语调的狮吼之声。
Pañhaṃ abhisaṅkharitvāti ñātuṃ icchitamatthaṃ attano ñāṇabalānurūpaṃ abhiracitvā taṅkhaṇaṃyevāti pucchitakkhaṇeyeva ṭhānuppattikapaṭibhānena vissajjeti. Cittaṃ paritosetiyeva ajjhāsayānurūpaṃ vissajjanato. Sotabbañcassa maññanti aṭṭhakkhaṇavajjitena navamena khaṇena labbhamānattā. ‘‘Yaṃ no satthā bhāsati, taṃ no sossāmā’’ti ādaragāravajātā mahantena ussāhena sotabbaṃ sampaṭicchitabbaṃ maññanti. Suppasannā pasādābhibuddhiyā vigatupakkilesatāya kallacittā muducittā honti. Pasannakāranti pasannehi kātabbasakkāraṃ, dhammāmisapūjanti attho. Tattha āmisapūjaṃ dassento ‘‘paṇītānī’’tiādimāha. Dhammapūjā pana ‘‘tathattāyā’’ti iminā dassitā. Tathābhāvāyāti yathattāya yassa vaṭṭadukkhanissaraṇatthāya dhammo desito, tathābhāvāya, tenāha ‘‘dhammānudhammapaṭipattipūraṇatthāyā’’ti. Sā ca dhammānudhammapaṭipatti yāya anupubbiyā paṭipajjitabbā, paṭipajjantānañca sati ajjhattikaṅgasamavāye ekaṃsikā tassā pāripūrīti taṃ anupubbiṃ dassetuṃ ‘‘keci saraṇesū’’tiādi vuttaṃ.
取问意，谓欲知，以自身智慧力量相应，暂时作答，于问时刻现证禅定现象，渐渐通达心识所依。须听者当以八箇时刻、九时刻作证道受，方获所应听。“佛所说者，当当闻受。”彼等怀尊敬敬重，具大精进，是所应闻者。内心清净具信，远离烦恼，心意纯净柔和。清净者为清净所应敬重，道理受崇拜。此处说敬拜世法谓“高洁事”，佛法供养谓示相“真如”。“真如”者，谓正法为出离轮回苦集灭道故所说。故言“依法行、法具足”，由此法行以渐次修行，具足内心念等一切支法。为彰显渐进，故有“若在依护中”等语。
Imasmiṃpanokāse ṭhatvāti ‘‘paṭipannā ca ārādhentī’’ti etasmiṃ sīhanādakiccapāripūridīpane pāḷipadese ṭhatvā. Samodhānetabbāti saṅkalitabbā. Eko sīhanādo asādhāraṇo aññehi appaṭivattiyo seṭṭhanādo abhītanādoti katvā. Esa nayo sesesupi. Purimānaṃ dasannantiādito paṭṭhāya yāva ‘‘vimuttiyā mayhaṃ sadiso natthī’’ti etesaṃ purimānaṃ dasannaṃ sīhanādānaṃ, niddhāraṇe cettha sāmivacanaṃ, tenāha ‘‘ekekassā’’ti. ‘‘Parisāsu ca nadatī’’ti ādayo parivārā ‘‘ekaccaṃ tapassiṃ niraye nibbattaṃ passāmī’’ti sīhanādaṃ nadanto bhagavā parisāyaṃ nadati visārado nadati yāva ‘‘paṭipannā ārādhentī’’ti atthayojanāya sambhavato . Tathā sesesupi navasu.
论此时“现修者亦当热心礼敬”，用以示说狮吼事迹应宜完备。须调进安立。如一狮吼为殊胜，异于他吼乃最胜吼声。此理已述。昔时十众及至“出离无有相等者”或谓“无我同彼佛”及以彼狮吼，作此归结。此理余音犹存。昔十众狮吼音出，证明此法，故言“分别于彼者，每各众中出狮吼声”，于诸众中引吼出声，称为“现修当礼敬”。余理亦复论述九众。
‘‘Eva’’ntiādi yathāvuttānaṃ tesaṃ saṅkaletvā dassanaṃ. Te dasāti te ‘‘parisāsu ca nadatī’’ti ādayo sīhanādā. Purimānaṃ dasannanti yathāvuttānaṃ purimānaṃ dasannaṃ. Parivāravasenāti paccekaṃ parivāravasena yojiyamānā sataṃ sīhanādā. Purimā ca dasāti tathā ayojiyamānā purimā ca dasāti evaṃ dasādhikaṃ sīhanādasataṃ hoti. Evaṃ vādīnaṃ vādanti evaṃ pavattavādānaṃ titthiyānaṃ vādaṃ. Paṭisedhetvāti tathābhāvābhāvadassanena paṭikkhipitvā. Yaṃ bhagavā udumbarikasutte ‘‘idha nigrodha tapassī’’tiādinā (dī. ni. 3.33) upakkilesavibhāgaṃ, pārisuddhivibhāgañca dassento saparisassa nigrodhassa paribbājakassa purato sīhanādaṃ nadi, taṃ dassetuṃ ‘‘idāni parisati naditapubbaṃ sīhanādaṃ dassento’’tiādi vuttaṃ.
论“如是”等语，是为总括如上所说。‘十众’即“于众中出狮吼者”即音声。昔十众所谓，谓昔时说的十众音声。‘并众中出’即个别众会中出之狮吼音。昔时声众如是十狮吼众音，故百十狮吼音成。如此辩论者，即各自言说，辩论外道或论师的论。谓当排除及否定，除以如理正见。世尊于优昙婆罗树经中说：“此处，沙利子苦行者……”等语，示不净分别与清净分别，于沙利子前，以修证菩提者狮吼出声，故称“今于众中先出狮吼”。意谓示此事理。
Titthiyaparivāsakathāvaṇṇanā外道别住论说的注释
§404
404.Idanti ‘‘rājagahe gijjhakūṭe pabbate viharantaṃ maṃ…pe… pañhaṃ pucchī’’ti idaṃ vacanaṃ. Kāmaṃ yadā nigrodho pañhaṃ pucchi, bhagavā cassa vissajjesi, na tadā gijjhakūṭe pabbate viharati, rājagahasamīpe pana viharatīti katvā ‘‘rājagahe gijjhakūṭe pabbate viharantaṃ ma’’nti vuttaṃ, gijjhakūṭe viharaṇañcassa tadā avicchinnanti, tenāha ‘‘yaṃ taṃ bhagavā’’tiādi. Yogeti naye, dukkhanissaraṇūpāyeti attho.
此为第四〇四节。文义为：“在王舍城青蛙峰山上止宿，问……”，如是问之。是欲受苦时青蛙问，世尊当时未在青蛙峰山上，而在王舍城附近住，故说：“在王舍城青蛙峰山止宿”，此乃说法方便。青蛙峰止宿不间断，故又说：“如是者佛所”，引出方便道路，意谓此教法为苦尽道路之方便法。
§405
405. Yaṃ parivāsaṃ sāmaṇerabhūmiyaṃ ṭhito parivasatīti yojanā. Yasmā sāmaṇerabhūmiyaṃ ṭhitena parivasitabbaṃ, na gihibhūtena, tasmā aparivasitvāyeva pabbajjaṃ labhati. Ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadanti ettha pana pabbajjā-ggahaṇaṃ vacanasiliṭṭhatāvaseneva ‘‘dirattatirattaṃ sahaseyya’’nti (pāci. 50) ettha dirattaggahaṇaṃ viya. Gāmappavesanādīnīti ādi-saddena vesiyāvidhavāthullakumāripaṇḍakabhikkhunigocaratā, sabrahmacārīnaṃ uccāvacesu kiṃkaraṇīyesu dakkhānalasāditā, uddesaparipucchādīsu tibbachandatā, yassa titthāyatanato idhāgato, tassa avaṇṇe, ratanattayassa ca vaṇṇe anattamanatā, tadubhayaṃ yathākkamaṃ vaṇṇe ca avaṇṇe ca attamanatāti imesaṃ saṅgaho veditabbo, tenāha ‘‘aṭṭha vattāni pūrentenā’’ti. Ghaṃsitvā koṭṭetvāti ajjhāsayassa vīmaṃsanavasena suvaṇṇaṃ viya ghaṃsitvā koṭṭetvā.
405. 所谓围绕山林出家的沙玛内拉之地，以长度为单位计量称为行程。在此，因应当围绕的是沙玛内拉所在之地，而非居士地，所以即便未被围绕，也能称为出家。他心中期待出家，也期待得受上座比库的出家仪式，但此处关于出家仪式的规定却明明白白地说：“应频繁且迅速地完成”。因此，必须视为要求迅速完成仪式。所谓入村之类的初始语，是指村落、街巷、小孩、老翁、比库所居诸迹，乃至众多比库聚居之优良僧伽僧舍，以及为达成目的所发的三心两意，那些因宗教立场受阻止而来此的，因色彩斑驳和宝石三类显现不佳，那样的人及其色彩和无色都未得最完善，无论色彩或无色都未达成最佳状态，由此应当知道此集合，所以说“八个阶段须完成”。所谓“捣碎、捶打”者，以净金之黄金为喻喻示心意之磨炼、砥砺。
Gaṇamajjhe nisīditvāti upasampadākammassa gaṇappahonakānaṃ bhikkhūnaṃ majjhe saṅghatthero viya tassa anuggahatthaṃ nisīditvā. Vūpakaṭṭhoti vivitto. Tādisassa sīlavisodhane appamādo avuttasiddhoti āha ‘‘kammaṭṭhāne satiṃ avijahanto’’ti. Pesitacittoti nibbānaṃ pati pesitacitto taṃninno tappoṇo tappabbhāro. Jātikulaputtāpi ācārasampannā eva arahattādhigamāya pabbajjāpekkhā hontīti tepi tehi ekasaṅgahe karonto āha ‘‘kulaputtāti ācārakulaputtā’’ti, tenāha ‘‘sammadevāti hetunāva kāraṇenevā’’ti. ‘‘Otiṇṇomhi jātiyā’’tiādinā nayena hi saṃvegapubbikaṃ yathānusiṭṭhaṃ pabbajjaṃ sandhāya idha ‘‘sammadevā’’ti vuttaṃ. Hetunāti ñāyena. Pāpuṇitvāti patvā adhigantvā. Sampādetvāti asekkhā sīlasamādhipaññā nipphādetvā, paripūretvā vāti attho.
坐于众中，是指在受戒仪式中坐在众多比库长老中间，作为随从支持。所谓“独处”，是指与外物分别清净。对那种严格持守戒律并且专注修持的人来说，以“在法行中不懈怠”为标准，称之“业场中正念未失”。所谓“指定心”，即于涅槃专注、心志指定，此如担负重担般的义务。即便是出身贵族之家子弟，若修持端正，具足品德，视有资格受出家戒，因此在多种情况下汇总说“出身尊贵的族子”，即有良好作风的族子，随后说“正当理由、因缘”的意涵。谓「脱胎换骨」的经验，以迅速且符合惯例受戒，因而称“正当理由”。所谓“因缘”乃智慧所知；“得到”即获得、持有；“成就”即在清净、戒律、定慧俱足后成熟圆满的义理。
Niṭṭhāpetunti nigamanavasena pariyosāpetuṃ. ‘‘Brahmacariyapariyosānaṃ…pe… vihāsī’’ti iminā eva hi arahattanikūṭena desanā pariyosāpitā. Taṃ pana nigamento ‘‘aññataro kho panā…pe… ahosī’’ti vuttaṃ dhammasaṅgāhakehi. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.
所谓“了结”，意指从始终的立场给予结论，即结束。所谓“修行生活的终结……恒居自在”，即通过阿拉汉阶层的讲说加以了结。至于该结论，“某处曾有……”，是多种法理集合的讲说者所言。若从此义理上看不到任何不清楚之处，自当广泛明了无碍。
Mahāsīhanādasuttavaṇṇanāya līnatthappakāsanā. · 《大师子吼经》注释的隐义阐明