2. Mahānidānasuttaṃ · 2. 大缘经义注
2. Mahānidānasuttavaṇṇanā2. 大因经注释
Nidānavaṇṇanā因缘注释
§95
95.Evaṃme sutaṃ…pe… kurūsūti mahānidānasuttaṃ. Tatrāyaṃ anuttānapadavaṇṇanā. Kurūsu viharatīti kurū nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘kurū’’ti vuccati. Tasmiṃ kurūsu janapade. Aṭṭhakathācariyā panāhu – mandhātukāle tīsu dīpesu manussā ‘‘jambudīpo nāma buddhapaccekabuddhamahāsāvakacakkavattippabhutīnaṃ uttamamanussānaṃ uppattibhūmi uttamadīpo atiramaṇīyo’’ti sutvā raññā mandhātucakkavattinā cakkaratanaṃ purakkhatvā cattāro dīpe anusaṃyāyantena saddhiṃ āgamaṃsu. Tato rājā pariṇāyakaratanaṃ pucchi – ‘‘atthi nu kho manussalokato ramaṇīyataraṃ ṭhāna’’nti. Kasmā deva evaṃ bhaṇasi? Kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ, nanu etesaṃ ṭhānaṃ ito ramaṇīyataranti? Rājā cakkaratanaṃ purakkhatvā tattha agamāsi. Cattāro mahārājāno – ‘‘mandhātumahārājā āgato’’ti sutvāva ‘‘mahiddhiko mahānubhāvo rājā, na sakkā yuddhena paṭibāhitu’’nti sakaṃ rajjaṃ niyyātesuṃ. So taṃ gahetvā puna pucchi – ‘‘atthi nu kho ito ramaṇīyataraṃ ṭhāna’’nti?
95．如是我闻……至……库鲁国的大缘经文。此处为无上境界的描述。库鲁居住者，即库鲁族，是王子出身的部族。他们生活的地区有一国，皆以“库鲁”之粗音称之。在此库鲁国中，注疏师言：昔日曼陀时，有三岛间的人类称为“称为瑜伽陀岛，即佛陀、辟支佛、大弟子与转轮圣王等出世之极上人类的诞生之地，是最尊贵而极为美丽的大陆。”王曼陀车轮转轮王闻此，展开车轮宝物，率四岛众人结伴而行。从此王询问：“此处人间可有更令人乐趣之地否？”何以如此祈求？岂非见日月光辉？岂非彼处比此更美好？王旋转车轮宝物，驾临彼处。四大王闻“曼陀大王来了”即言：“大王威猛威德广大，战争不能胜之”，乃划分各自王国。王执宝物复问：“此处可有更美好之地否？”
Athassa tāvatiṃsabhavanaṃ kathayiṃsu. ‘‘Tāvatiṃsabhavanaṃ, deva, ito ramaṇīyataraṃ. Tattha sakkassa devarañño ime cattāro mahārājāno paricārakā dovārikabhūmiyaṃ tiṭṭhanti, sakko devarājā mahiddhiko mahānubhāvo, tassimāni upabhogaṭṭhānāni – yojanasahassubbedho vejayanto pāsādo, pañcayojanasatubbedhā sudhammā devasabhā, diyaḍḍhayojanasatiko vejayantaratho tathā erāvaṇo hatthī , dibbarukkhasahassappaṭimaṇḍitaṃ nandanavanaṃ, cittalatāvanaṃ, phārusakavanaṃ, missakavanaṃ, yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paññāsayojanavitthatā pañcadasayojanubbedhā jayakusumapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisatī’’ti.
彼处有忉利天宫。忉利天宫，天人所住之极胜之地。此处萨咖天王麾下四大王执掌护卫守门之地。萨咖天王雄威广大，权德宏大。其境有多享用之所：长约千由旬之疾跂殿堂，五由旬之正法天宫，十二由旬之疾跂宫殿，其间有象王迦楼罗，千树环绕的华园，有明澈之林、荆棘林、密林，有十由旬长之围林，林下六十由旬，五十五由旬宽广，十五由旬长且布满藕花与蓮华瓣石。天王所坐之处柔软合适，无不舒适。
Taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri. Taṃ ākāse patiṭṭhāsi saddhiṃ caturaṅginiyā senāya. Atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyaṃ patiṭṭhāsi saddhiṃ pariṇāyakaratanapamukhāya caturaṅginiyā senāya. Rājā ekakova tāvatiṃsabhavanaṃ agamāsi. Sakko – ‘‘mandhātā āgato’’ti sutvāva tassa paccuggamanaṃ katvā – ‘‘svāgataṃ, te mahārāja, sakaṃ te mahārāja, anusāsa mahārājā’’ti vatvā saddhiṃ nāṭakehi rajjaṃ dve bhāge katvā ekaṃ bhāgamadāsi. Rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussabhāvo vigacchi, devabhāvo pāturahosi. Tassa kira sakkena saddhiṃ paṇḍukambalasilāyaṃ nisinnassa akkhinimisamattena nānattaṃ paññāyati. Taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. So tattha dibbasampattiṃ anubhavamāno yāva chattiṃsa sakkā uppajjitvā cutā, tāva rajjaṃ kāretvā atittova kāmehi tato cavitvā attano uyyāne patiṭṭhito vātātapena phuṭṭhagatto kālamakāsi.
闻此王欲亲临宝轮，升至空中，与四轮战队同在。一时间两天道众在其间，宝轮下降于地，停居于四轮军前。王单独至忉利宫。萨咖见曰“曼陀已到”，迎接说：“欢迎您，大王，恭敬大王。”复以戏剧演出分国为二，各得一半。王于忉利宫定驻，一时化作人形，天貌显现。与萨咖及众天共坐柔软轻安之席，目眩神迷，感知众异相。此时诸天嫉妒萨咖之异貌神通，于是萨咖亦感神通，如此至三十三岁立国，然后解脱纵欲，舍弃外界，立身于园中，安立于风凉之所。
Cakkaratane pana puna pathaviyaṃ patiṭṭhite pariṇāyakaratanaṃ suvaṇṇapaṭṭe mandhātu upāhanaṃ likhāpetvā idaṃ mandhātu rajjanti rajjamanusāsi. Tepi tīhi dīpehi āgatamanussā puna gantuṃ asakkontā pariṇāyakaratanaṃ upasaṅkamitvā – ‘‘deva, mayaṃ rañño ānubhāvena āgatā, idāni gantuṃ na sakkoma, vasanaṭṭhānaṃ no dehī’’ti yāciṃsu. So tesaṃ ekamekaṃ janapadamadāsi. Tattha pubbavidehato āgatamanussehi āvasitapadeso tāyeva purimasaññāya – ‘‘videharaṭṭha’’nti nāmaṃ labhi, aparagoyānato āgatamanussehi āvasitapadeso ‘‘aparantajanapado’’ti nāmaṃ labhi, uttarakuruto āgatamanussehi āvasitapadeso ‘‘kururaṭṭha’’nti nāmaṃ labhi, bahuke pana gāmanigamādayo upādāya bahuvacanena vohariyati. Tena vuttaṃ – ‘‘kurūsu viharatī’’ti.
宝轮复置于地上，写于转轮宝座上的铭文称为“曼陀国”，乃曼陀大王之国名。来于三岛之人类，不能再至此，因注令障碍所致，遂请王赐一国。王分给各国：先来者之住处称为“毗提国”，次来者居处为“阿巴兰国”，北区域为“库鲁国”，多数村邑聚落通常复数称之。从此成名曰“库鲁人居住者”。
Kammāsadhammaṃ nāma kurūnaṃ nigamoti kammāsadhammanti ettha keci dha-kārassa da-kārena atthaṃ vaṇṇayanti. Kammāso ettha damitoti kammāsadammo.Kammāsoti kammāsapādo porisādo vuccati. Tassa kira pāde khāṇukena viddhaṭṭhāne vaṇo ruhanto cittadārusadiso hutvā ruhi. Tasmā kammāsapādoti paññāyittha. So ca tasmiṃ okāse damito porisādabhāvato paṭisedhito . Kena? Mahāsattena. Katarasmiṃ jātaketi? Mahāsutasomajātaketi eke. Ime pana therā jayaddisajātaketi vadanti. Tadā hi mahāsattena kammāsapādo damito. Yathāha –
所谓“迦摩沙多摩”即库鲁族市镇之名。此所谓迦摩沙多摩者，字义分解：迦摩者含“驯服”，“沙多摩”意谓法则，此处迦摩沙多摩为驯服之法则。迦摩者称为迦摩足，意为有犁痕之脚。脚痕乃由犁犁划之处长出一根心形木似树。故此称“迦摩足”。因此此处“迦摩足”被认定为该名。其时此处被驯服者为商人，有人问其出处为何？即指大圣本生故事之一曰“大聪士母本生”。长老中亦言“大聪士母本生”。于是说，当时大圣拥有迦摩足之地得以驯服，如曰——
‘‘Putto yadā homi jayaddisassa;
“子啊，当我为大聪氏之子……”
Pañcālaraṭṭhadhipatissa atrajo.
五个工匠的长子。
Cajitvāna pāṇaṃ pitaraṃ pamocayiṃ;
放下了爪钳，释放了父亲；
Kammāsapādampi cahaṃ pasādayi’’nti.
连铁锹的柄我也安置好了。”
Keci pana dha-kāreneva atthaṃ vaṇṇayanti. Kurūraṭṭhavāsīnaṃ kira kuruvattadhammo, tasmiṃ kammāso jāto, tasmā taṃ ṭhānaṃ kammāso ettha dhammo jātoti kammāsadhammanti vuccati. Tattha niviṭṭhanigamassāpi etadeva nāmaṃ. Bhummavacanena kasmā na vuttanti. Avasanokāsato. Bhagavato kira tasmiṃ nigame vasanokāso koci vihāro nāma nāhosi. Nigamato pana apakkamma aññatarasmiṃ udakasampanne ramaṇīye bhūmibhāge mahāvanasaṇḍo ahosi tattha bhagavā vihāsi, taṃ nigamaṃ gocaragāmaṃ katvā. Tasmā evamettha attho veditabbo – ‘‘kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, taṃ gocaragāmaṃ katvā’’ti.
然而有些人在锻工匠这一业主方面才讲其义理。传说居于库鲁国者性情刚硬残暴，此处有铁匠，故称此处为铁匠之地，称为铁匠法。即使在村落会聚之处，这名称亦然。用“地”字称呼，因何未曾言说？是因时地之缘故。佛世尊于此村落居住时，时地皆无宿舍，然而村中心一处有水资源优美的土地林邑，佛世尊便在此安住，此村因而被称为“野牛村”。由此可知，其意为“库鲁族之所居，有铁匠之法，故其村落称为库鲁村，即野牛村也。”
Āyasmāti piyavacanametaṃ, gāravavacanametaṃ. Ānandoti tassa therassa nāmaṃ. Ekamantanti bhāvanapuṃsakaniddeso – ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ nisīdīti upāvisi. Paṇḍitā hi garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti. Ayañca tesaṃ aññataro, tasmā ekamantaṃ nisīdi.
“具寿”是尊称；“慈爱话语”是敬称。“阿难”是那位长老的名字。“独坐”是修习者隐居的指示，如同法集注中说“阴阳不调转而运行”等语——因此正如独自一人坐着，即为安坐。就地而言，此“安坐”是适用语。智者经过庄严严肃的场合而就坐示现坐具的熟练。甚至其中某人，故而称为独自安坐。
Kathaṃ nisinno kho pana ekamantaṃ nisinno hotīti? Cha nisajjadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ, unnatappadesaṃ, atisammukhaṃ, atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ parivattetvā daṭṭhabbaṃ hoti. Tasmā ayampi tikkhattuṃ bhagavantaṃ padakkhiṇaṃ katvā sakkaccaṃ vanditvā ete cha nisajjadose vajjetvā dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattuppalamālāvitānamajjhaṃ pavisanto viya ca dhammabhaṇḍāgāriko āyasmā ānando nisīdi. Tena vuttaṃ – ‘‘ekamantaṃ nisīdī’’ti.
如何能说“独自一人安坐”？应排除六种不安之处。譬如：太远、太近、背向风处、高处、面对人群及背对人群。若太远而坐，无人交互应谈，必被高声喊呼叫。若距人太近，会干扰集体活动。背风处坐，会闻恶臭。居高处坐，显露傲慢不敬。面对人群若欲观看，应用眼观察；背向人群若欲观看，则必转舌以观看。佛陀右旋三周，恭敬敬礼，止六种不安，面向南方的日光余晖中入座，容颜清秀庄严，宛如穿金锦袍，佩满夜间花环，入堂犹如宝藏守护者。尊者阿难便在此安坐。由此宣说：“须独自一人而坐。”
Kāya pana velāya, kena kāraṇena ayamāyasmā bhagavantaṃ upasaṅkamantoti? Sāyanhavelāyaṃ paccayākārapañhapucchanakāraṇena. Taṃ divasaṃ kirāyamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammagāmaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakaṃ gahetvā udakena hatthapāde sītale katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajji. Atha paricchinnakālavasena samāpattito uṭṭhāya paccayākāre ñāṇaṃ otāresi. So – ‘‘avijjāpaccayā saṅkhārā’’tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. Tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi.
身体在何时、因何因缘，这位具寿近事向世尊近前？答曰：在傍晚时分，因缘是问答取相的缘故。此一天中，这位具寿如聚集家产者在门户边逐家投放千锭银钱一般，供养劳役者而乞食，行乞毕回转，向尊者显现其礼节，入佛舍利室礼敬尊者，前往自己白天停留之处，显现宿住之相，回转后重新进入白天的住处，净身洗手，取水洗涤，坐卧床上，获得初果圣入流果之证。然后过一定时间已得证入，起身因缘启示智慧。彼说：『由无明为因，行取存在』诸法，斷其终，显其始，二面观察，居中观察，中心观察，两端均观，使十二因缘因果清楚显现。由彼则遍显因缘，彼因缘如站立的犀角般，侍立旁侧。
Tato cintesi – ‘‘ayaṃ paccayākāro sabbabuddhehi – ‘gambhīro ceva gambhīrāvabhāso cā’ti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako hutvā upaṭṭhāti, udāhu aññesampī’’ti? Athassa etadahosi – ‘‘handāhaṃ imaṃ pañhaṃ gahetvā bhagavantaṃ pucchāmi, addhā me bhagavā imaṃ atthuppattiṃ katvā sālindaṃ sineruṃ ukkhipanto viya ekaṃ suttantakathaṃ kathetvā dassessati. Buddhānañhi vinayapaññattiṃ, bhummantaraṃ, paccayākāraṃ, samayantaranti imāni cattāri ṭhānāni patvā gajjitaṃ mahantaṃ hoti, ñāṇaṃ anupavisati, buddhañāṇassa mahantabhāvo paññāyati, desanā gambhīrā hoti tilakkhaṇabbhāhatā suññatapaṭisaṃyuttā’’ti.
然后心念：『此因缘者，诸佛均说为深远又深远显现，我今作为身处此地正法弟子，心存正念，犀角似的坚立显现侍立；我真是如犀角般坚立侍立耶？譬如他者。』于是如是观想：『今日我询问尊者此疑问，愿彼正巧开说，用如织芥子所作一经义，说法法义。佛教法中包含戒律、地、水、因缘、时节四处，若周至贯彻，可获大智慧，入佛智慧，智慧显其广大，讲法深刻，涵盖三相，合于空义。』
So kiñcāpi pakatiyāva ekadivase satavārampi sahassavārampi bhagavantaṃ upasaṅkamanto na ahetuakāraṇena upasaṅkamati, taṃ divasaṃ pana imaṃ pañhaṃ gahetvā – ‘‘imaṃ buddhagandhahatthiṃ āpajja ñāṇakoñcanādaṃ sossāmi, buddhasīhaṃ āpajja ñāṇasīhanādaṃ sossāmi, buddhasindhavaṃ āpajja ñāṇapadavikkamaṃ passissāmī’’ti cintetvā divāṭṭhānā uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘sāyanhavelāyaṃ paccayākārapañhapucchanakāraṇena upasaṅkamanto’’ti.
彼人不离间断，一天百日千日近前世尊，非无因缘而近；一日则承此疑问想持，思惟：“我得佛香象，闻智慧微妙音；得佛狮王，闻智慧狮音；得佛海洋，见智慧足迹。”内心如此思惟，于白天起身洁净身体，傍晚时分近前世尊，此即所说“傍晚时分因缘问答的缘故，近前”之意。
Yāva gambhīroti ettha yāvasaddo pamāṇātikkame, atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. Gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. Ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇādivasena kāḷavaṇṇapurāṇaudakaṃ viya. Tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. Ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇigaṅgāya vippasannaudakaṃ viya. Tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. Ekaṃ uttānaṃ uttānāvabhāsaṃ hoti cāṭiādīsu udakaṃ viya. Ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. Evaṃ udakameva cattāri nāmāni labhati. Paṭiccasamuppāde panetaṃ natthi. Ayañhi gambhīro ceva gambhīrāvabhāso cāti ekameva nāmaṃ labhati. Evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, yadidaṃ acchariyaṃ, bhante, abbhutaṃ bhanteti. Evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi.
“深远”此言，此处“深远”超出一般长度，意为超过常量的深远，且有深远的显现，形同古水深藏黑色泥沉水般。深度及大小犹如稳健人的程度。一次高深之显现如透明渠水，深度清澈可见，犹如稳健人如何量般可知。一次高高的显现，如河水一样澄明。深远深远显现，是波涛巨大的大海水之类。如此水中得四名。缘起中无此“四名”。此“深远”及其显现，仅为同一名称。虽如此同等，仅于我坚立犀角般被障碍吞噬，是奇异奇特，尊者。如此自省，表明疑问，静心坐入。
Bhagavā tassa vacanaṃ sutvā – ‘‘ānando bhavaggaggahaṇāya hatthaṃ pasārento viya, sineruṃ chinditvā miñjaṃ nīharituṃ vāyamamāno viya, vinā nāvāya mahāsamuddaṃ taritukāmo viya, pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayapañhaṃ attano uttānaṃ vadati. Handassa gambhīrabhāvaṃ ācikkhissāmī’’ti cintetvā mā hevantiādimāha.
世尊闻彼言，心念：“安陀扩手斩断犀角，欲吸其毛，犹如无船欲渡大海，绕转地欲采水，此佛法问，于我坚立犀角状，必宣示深远意义”，于是言曰，‘莫怕’等语。
Tattha mā hevanti ha-kāro nipātamattaṃ. Evaṃ mā bhaṇīti attho. Mā hevanti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi.
此谓‘莫怕’是短句，意思为‘莫语莫行’。‘莫怕’此语出自世尊，劝导具寿安陀，无论疲倦或不安。
Ussādanāvaṇṇanā增长注释
Tattha ussādento – ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. Aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca gambhīrāvabhāso ca. Tattha catasso upamā vadanti. Chamāse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ, so – kiṃ etanti āha. Mallapāsāṇoti. Āharatha nanti. Ukkhipituṃ na sakkomāti vutte sayaṃ gantvā kuhiṃ imassa bhāriyaṭṭhānanti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. Tattha mallassa mallapāsāṇo lahukopi na aññesaṃ lahukoti vattabbo. Chamāse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando, yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttāno, so aññesaṃ uttānoti na vattabbo.
此处叙述：阿难，汝为大慧通达明了者，故即使深邃之缘起，也如高峻的山峰一般，令其消融。至于他人所称的高峻，不能简单记之，是既深邃又有深沉的现象。这里有四种譬喻。首先，在钦玛萨那个善于饮食的人口中的传说，与极为强大的大摩罗在战争之时，携带巨石行军，见到该巨石时说：“何物？”答曰：“摩罗石。”又说：“带来吧！”巨石重不可举，讲者自到现场，用双手抬起两块石头互相投掷，像玩弄玩具一般。此中摩罗之石虽轻，却不能视为轻的。钦玛萨那个善饮食的人，虽极有大力，但摩罗石轻薄如彼；因此长老之大智慧，所缘起之缘起亦是高峻，不能谓之他人的高峻。
Mahāsamudde ca timināma maccho dviyojanasatiko timiṅgalo tiyojanasatiko, timipiṅgalo catuyojanasatiko timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. Tattha timirapiṅgaleneva dīpenti. Tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati. Tathā vāmakaṇṇaṃ. Tathā naṅguṭṭhaṃ, tathā sīsaṃ. Dve pana kaṇṇe cāletvā naṅguṭṭhena udakaṃ paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate padese bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati, tiyojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīro gambhīroti vadanti kutassa gambhīratā, mayaṃ piṭṭhipaṭicchādanamattampi udakaṃ na labhāmā’’ti. Tattha kāyupapannassa timirapiṅgalassa mahāsamuddo uttānoti, aññesaṃ khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo.
有一大海名曰提米那，鱼类有双组双百，三组三百，四组四百，五组五百，阿难，这就是四千余亚的现象。这里说五百之蓝色是岛屿。传说在其南耳附近，流动的水域有五百由旬大小。其左耳、脚趾、头部也各有流动水域。两耳之间用脚趾击水，头部用另一边击水，玩耍之时在七十七由旬的水域投掷食物，像举起一样震动水面，但三由旬范围内的水面不能被覆盖。由此可说：“此为大海，既深邃，何来深邃之意？我们无法仅凭水面覆盖量来断定深浅。”由此，肉体所显蓝色大海为高峻，不可谓他小；同样觉者智慧所缘起之境亦为高峻，不能谓他低。
Supaṇṇarājā ca diyaḍḍhayojanasatiko, tassa dakkhiṇapakkho paññāsayojaniko hoti tathā vāmapakkho, piñchavaṭṭi saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā. Tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. So evaṃ vadeyya – ‘‘ayaṃ ākāso ananto anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappasāraṇokāsampi na labhāmā’’ti. Tattha kāyupapannassa supaṇṇarañño ākāso parittoti, aññesaṃ khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo.
有一金翅鸟王，翼长一百二十由旬，南翼五十由旬，北翼亦然，羽环六十由旬，颈三十由旬，嘴九由旬，脚十二由旬。欲见其风，需七十七由旬范围。此时讲者说：“此天空无边无际，如何谓无际？我们连翼风之广阔都无法测度。”其载肉体金翅鸟王的天空为有限，不可谓其小；觉者智慧所缘起亦是高峻，不能谓他低。
Rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni hoti. Tassa dvinnaṃ bāhānaṃ antaraṃ dvādasayojanasatikaṃ. Bahalattena chayojanasatikaṃ . Hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ. Ekekaṃ aṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ. Nalāṭaṃ tiyojanasatikaṃ. Sīsaṃ navayojanasatikaṃ. Tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīro gambhīroti vadanti, kutassa gambhīratā, mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā’’ti. Tattha kāyupapannassa rāhuno mahāsamuddo uttānoti, aññesaṃ uttānoti na vattabbo, evameva ñāṇupapannassa therassa paṭiccasamuppādo uttānoti, aññesampi uttānoti na vattabbo. Etamatthaṃ sandhāya bhagavā – ‘‘mā hevaṃ, ānanda, avaca; mā hevaṃ, ānanda avacā’’ti āha.
罗睺大魔足长四千八百由旬，双臂间长十二百由旬，胸围三百由旬，手掌脚底三百由旬，嘴环五十由旬，指节五十由旬，鼻梁三百由旬，头顶九百由旬。传说通过此大海，那个深邃的水域可估量。其说：“此大海既深，何来深浅？水面覆盖量根本不足以说明深浅。”故其大魔所显大海没有高峻，不能谓之高；觉者智慧所缘起亦为高峻，不能谓他人之高。世尊为此指出：“阿难，勿如是说，勿如是说。”
Therassa hi catūhi kāraṇehi gambhīropi paṭiccasamuppādo uttānoti upaṭṭhāti. Katamehi catūhi? Pubbūpanissayasampattiyā, titthavāsena, sotāpannatāya, bahussutabhāvenāti.
长老所证四种因缘导致缘起深邃，谓之缘起为高峻。那四种因缘为何？先行因缘成熟、外道之说、初入道果之境、多闻大德充具四者。
Pubbūpanissayasampattikathā前依止具足论
Ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. Tassa haṃsavatī nāma nagaraṃ ahosi, ānando nāma rājā pitā , sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. So puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyuñjanto anukkamena sabbaññutaṃ patvā – ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā pathaviyaṃ ṭhapessāmīti pādaṃ abhinīhari. Atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. Tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇo reṇu ahosi.
据说一千劫之前，有名为波度摩陀罗的导师出世于世间。城名为含王城，父为阿难，母为智慧尊女，菩萨名曰北子。在子出生日，作宏大出家，专精修身，具足了通达，誓言：“历经无数生死轮回”，作菩提座七七日后，于地面立下足印。此时大地破裂，升起伟大莲花。其鬃毛九十肘，花冠三十肘，耳长十二肘，九个罐子大小，蜂巢般大小的粒子遍布其上。
Satthā pana ubbedhato aṭṭhapaṇṇāsahatthubbedho ahosi. Tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇo reṇu uṭṭhāya aṭṭhapaṇṇāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇo. Tadupādāya bhagavā padumuttarotveva paññāyittha. Tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ. Amitā ca asamā ca dve aggasāvikā. Sumano nāma upaṭṭhāko. Padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati.
导师出世时身长五十八肘。其双臂间距十八肘，额宽五肘，手脚长十一肘。以十一肘之足登起，边缘如妇人耳垂大小之九瓦罐般长出的细毛竖立，延伸至五十八肘之处，翻折下垂，如同白色之细石灰粉末般反覆下垂。以此足迹，世尊被赞誉为莲足大师（Padumuttara）。其时有两大首随弟子，分别为德善与寿善。又有二大首随女弟子，名曰无量与无等。陪侍者有名为须摩那之护持者。莲足大师世尊在护持父亲时，率领千比库众于鸿雁城王都安住。
Kaniṭṭhabhātā panassa sumanakumāro nāma. Tassa rājā haṃsavatito vīsatiyojanasate ṭhāne bhogagāmaṃ adāsi. So kadāci āgantvā pitarañca satthārañca passati. Athekadivasaṃ paccanto kupito. Sumano rañño pesesi – ‘‘paccanto kupito’’ti. Rājā ‘‘mayā tvaṃ tattha kasmā ṭhapito’’ti paṭipesesi. So nikkhamma core vūpasametvā – ‘‘upasanto, deva, janapado’’ti rañño pesesi. Rājā tuṭṭho – ‘‘sīghaṃ mama putto āgacchatū’’ti āha. Tassa sahassamattā amaccā honti. So tehi saddhiṃ antarāmagge mantesi – ‘‘mayhaṃ pitā tuṭṭho, sace me varaṃ deti, kiṃ gaṇhāmī’’ti. Atha naṃ ekacce ‘‘hatthiṃ gaṇhatha, assaṃ gaṇhatha, rathaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā’’ti āhaṃsu. Apare – ‘‘tumhe pathavissarassa puttā, tumhākaṃ dhanaṃ na dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ; tasmā te deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā’’ti. So – ‘‘tumhe mayhaṃ kalyāṇamittā, na mametaṃ cittaṃ atthi, tumhehi pana uppāditaṃ, evaṃ karissāmī’’ti gantvā pitaraṃ vanditvā pitarāpi āliṅgetvā tassa matthake cumbitvā – ‘‘varaṃ te putta, demī’’ti vutte ‘‘sādhu mahārāja, icchāmahaṃ mahārāja bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, imameva varaṃ dehī’’ti āha. ‘‘Na sakkā tāta, aññaṃ varehī’’ti vutte ‘‘deva, khattiyānaṃ nāma dve kathā natthi, etameva dehi, na me aññenattho’’ti. Tāta buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnepi kiṃ bhavissatīti? So – ‘‘sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī’’ti vihāraṃ gato.
须摩那之弟为最幼弟子名曰须曼库摩罗。时鸿雁城王于二十由旬远处赐一富饶村庄。此人时常来往，见父及师甚为亲近。一日忽然怒火中烧。须摩那遣令者告知国王，谓其怒意盼望赎解。国王善问为何约置。须曼出门后平复怒气，回言城中安定。国王悦纳吩咐其速归。彼众仆人多达千人，众人群议：“父王若悦纳我，若赏赐予我，我当赎何物？”众人曰：“可赎大象、骡马、战车、国土及七宝。”他人曰：“汝等为大地产子，财宝难得即得，凡得者当舍弃携往，唯行善得携往；故天众赋予此殊胜善业，汝等宜善待莲足世尊以为护持。”彼曰：“汝等是善友，吾心不属于我，属汝等所生，吾必依从汝等。”遂往拜父，父亦拥抱之，亲吻额头言曰：“善哉吾子，为汝加上此福。”彼答曰：“圣王，愿我于世尊于四缘下护持、供养，度过无憾之生，现加此福。”父曰：“不可，吾子当择他福。”彼答曰：“天尊，无论贵族家中非有二言，唯此福当执，不我所求。”曰：“吾子，佛名为心，愚痴，倘佛不欲，我虽施恩何用？”彼曰：“善哉天尊，吾将知世尊心意。”遂作禅处。
Tena ca samayena bhattakiccaṃ niṭṭhapetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. So maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. Te taṃ āhaṃsu – ‘‘rājaputta, kasmā āgatosī’’ti? Bhagavantaṃ dassanāya, dassetha me bhagavantanti. Na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmāti. Ko pana, bhante, labhatīti? Sumanatthero nāma rājaputtāti. ‘‘So kuhiṃ, bhante, thero’’ti. Therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā – ‘‘icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me’’ti āha. Thero – ‘‘ehi rājaputtā’’ti taṃ gahetvā taṃ gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ abhiruhi. Atha naṃ bhagavā – ‘‘sumana, kasmā āgatosī’’ti āha. Rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. Tena hi bhikkhu āsanaṃ paññāpehīti. Thero āsanaṃ paññāpesi, nisīdi bhagavā paññatte āsane. Rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi. Kadā āgatosi rājaputtāti? Bhante, tumhesu gandhakuṭiṃ paviṭṭhesu. Bhikkhū pana – ‘‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’’ti maṃ therassa santikaṃ pāhesuṃ. Thero pana ekavacaneneva dassesi. Thero, bhante, tumhākaṃ sāsane vallabho maññeti. Āma rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. Bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kumārāti. Bhagavā, ahaṃ thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā – ‘‘atthi nu kho tattha gatena attho’’ti oloketvā atthīti disvā ‘‘suññāgāre, kho rājakumāra tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti vatvā ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitusantikaṃ gantvā ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanaṃ nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepe katvā dvārakoṭṭhakañca niṭṭhapetvā pitusantikaṃ pesesi – ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.
当时，世尊结束供养膳食，进入香舍。即前往聚集香拥的比库众旁，众问：“王子，何因来此？”欲见世尊者，请示示现世尊者。众言：“我等于欲见世尊，无求随心不易得见世尊。”曰：“何谓得见？”曰：“为须摩那长老王子。”曰：“其住何处？”问其坐处，前往礼敬曰：“欲见，愿示我。”长老曰：“来此，诸王子。”拥抱至香舍间，世尊入香室。世尊问曰：“须摩那，何以来？”答曰：“王子，为见世尊而来。”乃设席。王子跪拜世尊，答曰：“何时来？”答曰：“王子，君临于此香舍。”众语曰：“我等心意绝无求得见世尊。”随即长老只有一言示现。曰：“长老之中，惜爱我教法者也。”王子曰：“是啊，诸王子乃敬爱此比库，是礼赞诸佛教法者也。佛法中如何践行尊敬？是为布施、具戒、行于优婆塞戒法。”曰：“愿我如比库长老得佛法之喜乐，于此雨季安住。”世尊环视曰：“此处果有益。”观其境曰：“空室中，王子安心倾慕如来。”王子曰：“佛陀与圣者未晓，我将先往修行，众比库千余随侍随来。”遂返父所，告诸父曰：“众已应许，父王，愿遣我尊佛入舍。”拜父告别，行经数由旬，建舍居住远逾百由旬。于其城中探视清净园之宅，购买百余亩，竟卖百余亩，建造宿舍。世尊之香舍也为余众比库昼夜止宿所，建曲榭围墙布置门禁，复复交付于父王，命曰：“我之事毕，请托世尊。”
Rājā bhagavantaṃ bhojetvā – ‘‘bhagavā, sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ gamanaṃ paccāsīsatī’’ti āha. Bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgato’’ti sutvā yojanaṃ paccuggantvā mālādīhi pūjayamāno vihāraṃ pavesetvā –
国王宴请世尊，谓曰：“世尊，须曼之事务已毕，汝行程何时？”世尊率百千比库众依由旬层层而居。王子闻世尊来至，循径佩戴花环奉敬而入舍，
‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;
以百千比库众拥护，我得到庇佑，以百千比库众所奉养；
Sobhanaṃ nāma uyyānaṃ, paṭiggaṇha mahāmunī’’ti.
贵园名为清净园，接纳伟大的智者，唯访自受保护者。
Vihāraṃ niyyātesi. So vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha – ‘‘ayaṃ satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagaruno na āmisagarukā. Tasmā ahaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā’’ti.
你离开住处。当年雨季安居的日子，他布施后，召集自己的儿子、女儿及仆人，说道：『这位导师从远方来到我们身边，佛陀们是真正庄严佛法的，不是以世俗世间的庄严为庄严。因此，我要在雨季两个月里住在这，持守十戒，愿你们为了断除一百千种烦恼，也应在此雨季布施。』
So sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā ‘‘imasmiṃ ṭhāne ekantavallabho esa thero, etasseva me ṭhānantaraṃ patthetuṃ vaṭṭatī’’ti cintetvā upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhusatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā – ‘‘bhante, yadetaṃ mayā magge yojanantarikaṃ yojanantarikaṃ vihāraṃ kārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārasampattiṃ, na brahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthayantena kataṃ. Tasmā ahampi, bhagavā, anāgate sumanatthero viya buddhassa upaṭṭhāko bhaveyya’’nti pañcapatiṭṭhitena nipatitvā vandi.
他住在尊者苏摩那的住所旁边，被称为住处旁边的那一带。他看到那位尊者对世尊的奉事全然如一，心想：『此地唯有这位尊者最为爱护，我应当获得他的住处。因此，为了成为他的住处之人，我愿意这样做。』遂陪同其左右，在雨安居结束时回乡，施予重大布施。第七天，他在众僧一千人脚下放置三衣，顶礼世尊，说：『尊者啊，我以沿途每隔一由旬左右建造的住处，作为精进之道所成就的福德，此功德非为世俗的成就、非魔的成就、非梵天的成就，而是因以尊者身份侍奉佛所成。尊者啊，未来愿如苏摩那尊者一般成为佛的侍者。』心怀五戒肃然顶礼。
Bhagavā – ‘‘mahantaṃ kulaputtassa cittaṃ, samijjhissati nu kho no’’ti olokento – ‘‘anāgate ito satasahassime kappe gotamo nāma buddho uppajjissati, tasseva upaṭṭhāko bhavissatī’’ti ñatvā –
世尊望着他，说：『家大子心怀贞洁，必然不会反悔。』又说：『未来百千劫中，名为果德玛的佛陀将出世，你将成为那个佛陀的侍者。』知道此事后，
‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;
『你所渴望、所学习的一切，都务必全然如愿，
Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti.
愿你的心念都成满盈，如同十五轮圆月。』世尊说道。
Āha. Kumāro taṃ sutvā – ‘‘buddhā nāma advejjhakathā hontī’’ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. So tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakālepi piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjamakāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭhannaṃ paccekabuddhānaṃ paṇṇasālāyo kāretvā maṇiādhārake upaṭṭhapetvā catūhi paccayehi dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.
那少年听闻后说：『佛陀所说的话无疑确实，让我毫无怨恨。』在次日，取了世尊的袈裟，背着背着，仿佛行走一般。他在这一时代布施百千雨季，在天上受生， Kassapa佛时代也化缘布施，以期得僧的袈裟并供养。后来在天上转世，成为巴拉那西国王，建造了八十九处辟支佛的道场，设立宝塔，供养四大部洲，维持护持了十万个雨季。以上为明证根据。
Kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe paṭisandhiṃ gahetvā anupubbena katābhinikkhamano sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhamante bhagavati bhagavato parivāratthaṃ rājakumāresu pabbajitesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi (saṃ. ni. 3.83). Evamesa āyasmā pubbūpanissayasampanno tassimāya pubbūpanissayasampattiyā gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi.
倘若一切世代均以布施为乐，我等的菩萨亦如是，于忉利天城生成。彼后转生至无量施主家中，承接旧业，逐渐修出离，正觉成就，初游迦毗罗卫城。然后出行，为护持世尊及其眷属，偕同行王子们、尊者等共出家，在世尊面前出家。不久便在尊者布那尼宝达子面前听闻法义，坚定得入初果（阿那含果）(参见增支藏法句经3.83)。此尊者既具前世因缘，亦以深厚因缘如攀华茎上升般护持法相缘起，此谓因缘之清净且深远。
Titthavāsādivaṇṇanā外道住处等注释
Titthavāsoti punappunaṃ garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. So therassa ativiya parisuddho, tenāpissāyaṃ gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi.
此处“提他伐萨”反复称为敬重众师，表示尊师面前频频恭敬请益、叩问、承受诵听。该长老极为纯净，因此其因缘亦深远，如巨竹直立般护持法义之缘起。
Sotāpannānañca nāma paccayākāro uttānakova hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. Bahussutānañca catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo hoti, bāhusaccānubhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi.
听闻初果果位者，其因缘形态如同远远挺立而守护般，此尊者即为初果证者。众多闻者如有人晾晒布匹般，清楚显明地分别名色蕴，此尊者是众多闻者中首领，亦以其广泛善说而深远护持因缘之缘起。
Paṭiccasamuppādagambhīratā缘起甚深性
Tattha atthagambhīratāya, dhammagambhīratāya, desanāgambhīratāya, paṭivedhagambhīratāyāti catūhi ākārehi paṭiccasamuppādo gambhīro nāma.
于此，“深义”谓共具四种深重：义理深、教义深、宣说深、解脱深，依此四种形态，谓缘起深义理。
Tattha jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīroti ayaṃ atthagambhīratā.
于此，生死老死以生为因缘而起，是深义中之义理深；五蕴基于无明为因缘而起，是深义中之教义深。
Avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro…pe… jātiyā jarāmaraṇassa paccayaṭṭho gambhīroti ayaṃ dhammagambhīratā.
由无明为缘生诸蕴，是义理深；由出生为缘致老死，是教义深。
Katthaci sutte paṭiccasamuppādo anulomato desiyati, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci majjhato paṭṭhāya anulomato vā paṭilomato vā anulomapaṭilomato vā, katthaci tisandhi catusaṅkhepo, katthaci dvisandhi tisaṅkhepo, katthaci ekasandhi dvisaṅkhepoti ayaṃ desanāgambhīratā.
有时在经中，缘起被顺次宣说；有时被逆次宣说；有时顺逆相杂宣说；有时被居中审察，或顺、或逆、或顺逆杂陈；有时是三合四合的概略叙述；有时是二合三合的压缩；有时是单合二合。此即缘起教法的深奥精微之处。
Avijjāya pana aññāṇaadassanasaccāpaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakkhettavisayibhāvaṭṭho , phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho, vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho, taṇhāya abhinanditaajjhosānasaritālatātaṇhānadītaṇhāsamuddaduppūraṇaṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesu khipanaṭṭho, jātiyā jātisañjātiokkantinibbattipātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti. Evaṃ yo avijjādīnaṃ sabhāvo, yena paṭivedhena avijjādayo sarasalakkhaṇato paṭividdhā honti; so gambhīroti ayaṃ paṭivedhagambhīratāti veditabbā. Sā sabbāpi therassa uttānakā viya upaṭṭhāsi. Tena bhagavā āyasmantaṃ ānandaṃ ussādento – ‘‘mā heva’’ntiādimāha. Ayañcettha adhippāyo – ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, tasmā – ‘‘mayhameva nu kho esa uttānako hutvā upaṭṭhāti, udāhu aññesampī’’ti mā evaṃ avacāti.
无明是根本认知缺失真相的根基，深厚而难解；行是众行聚集而成，是欲贪与离贪的基础；识是空性与无所蔽的状态在续继之间的现相；名色表现为生成、消散、分别与消灭的过程；六处是外界对内根的依存、守护和境界的显现；触是接触、感受聚合而成的集会；受是受缘而生的各种乐苦、喜舍等情绪体验；渴爱是欢喜与厌恶交织成的熔炉，既有贪取也有断除的渴望；取是根本执著的收受、粘结、不离的执迷，具备彻底超越的困难；有是生命存在的起因、积累、生住、止息；生是从生起到持续的绵延过程；老死是腐败、丧失和变化的不可逆转。由此可见无明等法的本性其聚合，是以通达此理者称为深奥。以上诸法，如长老般觉者所亲证相似。世尊于是以呵斥具寿阿难曰：“务勿如是！”此中之理即是启示–阿难，你乃大慧明知者，缘起即是深奥如觉者站立，你当知其为深奥，因此说：“我岂独居高地，且为居所？”
Apasādanāvaṇṇanā诃责之解释
Yaṃ pana vuttaṃ – ‘‘apasādento’’ti, tattha ayaṃ adhippāyo – ānanda, ‘‘atha ca pana me uttānakuttānako viya khāyatī’’ti mā hevaṃ avaca. Yadi hi te esa uttānakuttānako viya khāyati, kasmā tvaṃ attano dhammatāya sotāpanno nāhosi, mayā dinnanayeva ṭhatvā sotāpattimaggaṃ paṭivijjhasi. Ānanda, idaṃ nibbānameva gambhīraṃ, paccayākāro pana tava uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ, oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghāṭetvā sakadāgāmiphalaṃ na sacchikarosi? Teyeva aṇusahagate cattāro kilese samugghāṭetvā anāgāmiphalaṃ na sacchikarosi? Rūparāgādīni pañca saṃyojanāni, bhavarāgānusayaṃ, mānānusayaṃ, avijjānusayanti ime aṭṭha kilese samugghāṭetvā arahattaṃ na sacchikarosi?
对于“善断者”的称谓，此中含义是：阿难，不要说“我将会如同觉知者那样被彻底消失”。如果你真如觉知者般消亡，怎么能说自己以法而成为流通者、成就初果入圣道？阿难，涅槃本身甚深而稳固，缘起的本质虽显著，但为何你不能断除贪、瞋、痴这四大烦恼，从而认识向下士与无余的果？诸如五根之爱、界爱，存在爱、我见爱，这八烦恼被消除后你不能证得阿拉汉果？
Kasmā ca satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramiñāṇaṃ nappaṭivijjhasi? Satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ nappaṭivijjhasi? Yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāti, atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? Kiṃ anatthikosi etehi visesādhigamehi, passa yāvañca te aparaddhaṃ, tvaṃ nāma sāvako padesañāṇe ṭhito atigambhīraṃ paccayākāraṃ – ‘‘uttānako me upaṭṭhātī’’ti vadasi, tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti, na tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti yuttametaṃ.
为何你不能如大长老沙利弗与摩诃迦罗同入深禅而知？为何你不能如辟支佛证得辟支佛慧？又若你常处觉者之位，何故不能如数百千劫诸佛一般，成就遍知一切的智慧？这四、八、十六乃至不可数劫的波罗蜜已圆满，成就佛知，你为何不能证得究竟？你这弟子虽立于外境观察者，却言“我能证得觉解”，此言是应佛教之言，切忌妄说。
Nanu mayhaṃ, ānanda, idaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva satasahassakappādhikāni cattāri asaṅkhyeyyāni atikkantāni? Paccayākāraṃ paṭivijjhanatthāya ca pana me adinnaṃ dānaṃ nāma natthi, apūritapāramī nāma natthi. Paccayākāraṃ paṭivijjhassāmīti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi na kampi tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. Pacchimayāme pana me balavapaccūsasamaye – ‘‘avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī’’ti diṭṭhamatteva dasasahassilokadhātu ayadaṇḍakena ākoṭitakaṃsatālaṃ viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya kampittha. Evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo, gambhīrāvabhāso ca. Etassa ānanda, dhammassa ananubodhā…pe… nātivattatīti.
难道我要对阿难说：你努力去证缘起的究竟，已超越数百千劫千万劫吗？然而我并无施予你任何无法做到的教诲，并无给予未成熟波罗蜜。虽然我无法废除魔力扰乱你，但你应知这广袤大地微震及久远根源的强大变化，正如天眼开悟时的微妙变化。此缘起教法极为深奥啊，阿难，这即是缘起的深奥显现。故此阿难，不要过度执著而不愿改变理解。
Etassa dhammassāti etassa paccayadhammassa. Ananubodhāti ñātapariññāvasena ananubujjhanā. Appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. Tantākulakajātāti tantaṃ viya ākulakajātā. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, idaṃ aggaṃ idaṃ mūlanti aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti; evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti, na sakkonti taṃpaccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte aññe sattā attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samatthā nāma natthi. Yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahataṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena ākulakajātā honti, gaṇṭhibaddhā. Ye hi keci diṭṭhigatanissitā, sabbe paccayākāraṃ ujuṃ kātuṃ asakkontāyeva.
所谓“法”，即此缘起之法；“不解”，指没有透彻理解缘起的本质关系；“未了解”，指无法断绝错误见解。譬如被卷成团缠绕的线团，如同被乱打结的绳子，世间众生如同这乱线团，杂乱难理，难以直观缘起本质。虽有少数修道者能拨开此乱，清晰直观，但更多众生因见解障碍不能做到此点。那些被见解所束缚的众生，皆不能彻底了知缘起法而立于正解之位。
Kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. Kulā nāma sakuṇikā, tassā kulāvakotipi eke. Yathā hi tadubhayampi ākulaṃ aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ.
“族结”意为族中之结节，称为造成分怀之“族结”。“族”谓鸟类家庭，其中亦有氏族。恰如两者难以用本体根基或基本根本相等同，一如用嘴做工难以将其连接缝合一般。
Muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā. Yathā tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ idaṃ aggaṃ, idaṃ mūlanti aggena vā aggaṃ mūlena vā mūlaṃ samānetuṃ dukkaranti. Tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte aññe sattā attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samatthā nāma natthi. Evamayaṃ pajā paccayākāre ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
“断秆出家者”谓如同断稻秆般，断离出家之身。譬如剪断禾秆，旧时用绳捆绑，某处断落，取下成为秆尖或根部，难于将秆尖与根部用本体根基接合一致。此虽能立于个体因缘处而得以直立，但安置后，两位觉者之外，没有其他众生能依其自性条件，使其直立。诸众生因不具此条件不能直立，故转处于所断之“结节族”，无法超越恶趣堕落轮回。
Tattha apāyoti nirayatiracchānayonipettivisayaasurakāyā. Sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato – ‘‘apāyo’’ti vuccanti. Tathā dukkhassa gatibhāvato duggati. Sukhasamussayato vinipatitattā vinipāto. Itaro pana –
“彼处之恶趣”即地狱、饿鬼、畜生之生存界域。因彼诸界寿命短暂，故称“恶趣”。又因苦难本质，为堕落之处。苦之因素足成堕落，称为堕落。堕落即因苦生，不乐和所堕之处。
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
“行于色蕴，界处等诸行”，
Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī’’ti.
“不断转流不息，谓为轮回”，如是说。
Taṃ sabbampi nātivattati nātikkamati. Atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhantā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātukkhittanāvā viya yantesu yuttagoṇo viya ca paribbhamatiyeva . Iti sabbaṃ petaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āhāti veditabbaṃ.
诸者悉皆不可超越，亦不能超越。然后生死轮转，复有生、死交替，生死交替之流亦是如此反复，生于三途四趣五趣八趣七住九界，似大海中风所吹起之波，似被潮流上下搅动之物。以上一切，世尊对长老阿难说了此不宜生厌弃、应正了知之义。
Paṭiccasamuppādavaṇṇanā缘起之解释
§96
96. Idāni yasmā idaṃ suttaṃ – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo’’ti ca ‘‘tantākulakajātā’’ti ca dvīhiyeva padehi ābaddhaṃ, tasmā – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo’’ti iminā tāva anusandhinā paccayākārassa gambhīrabhāvadassanatthaṃ desanaṃ ārabhanto atthi idappaccayā jarāmaraṇantiādimāha. Tatrāyamattho – imassa jarāmaraṇassa paccayo idappaccayo, tasmā idappaccayā atthi jarāmaraṇaṃ, atthi nu kho jarāmaraṇassa paccayo, yamhā paccayā jarāmaraṇaṃ bhaveyyāti evaṃ puṭṭhena satā, ānanda, paṇḍitena puggalena yathā – ‘‘taṃ jīvaṃ taṃ sarīra’’nti vutte ṭhapanīyattā pañhassa tuṇhī bhavitabbaṃ hoti, ‘‘abyākatametaṃ tathāgatenā’’ti vā vattabbaṃ hoti, evaṃ appaṭipajjitvā, yathā – ‘‘cakkhu sassataṃ asassata’’nti vutte asassatanti ekaṃseneva vattabbaṃ hoti, evaṃ ekaṃseneva atthītissa vacanīyaṃ. Puna kiṃ paccayā jarāmaraṇaṃ, ko nāma so paccayo, yato jarāmaraṇaṃ hotīti vutte jātipaccayā jarāmaraṇanti iccassa vacanīyaṃ, evaṃ vattabbaṃ bhaveyyāti attho. Esa nayo sabbapadesu.
96. 现在因何缘故，此经文中既有「依缘生故甚深，阿难」与「纺锤污秽所生」两句，且彼二句相互紧扣，故此以「依缘生故甚深，阿难」为引，专为示现条件因缘深重本质而做说法，其内容乃于现行缘是老死等事。此处之义即为此老死的条件为现行缘，故现行缘必存有老死，且老死必有条件，如若问：「老死具何条件，何者为此条件，因何老死生起」，乃是以世尊所说「命体与此身」等语，作坚证问答，得以止息疑惑，或可依教理说法「あ未明者乃如是说来」；同样不违教义，譬如“眼无常与无我”等语，亦须断言无常无我只是部分说法，故所有言论皆应视为对下者之说明。复问老死究竟因何条件，何名此条件，皆由教内凡谛，「生为条件，生生死」此为所说义理。此义理遍及所有语句。
Nāmarūpapaccayā phassoti idaṃ pana yasmā saḷāyatanapaccayāti vutte cakkhusamphassādīnaṃ channaṃ vipākasamphassānaṃyeva gahaṇaṃ hoti, idha ca ‘‘saḷāyatanapaccayā’’ti iminā padena gahitampi agahitampi paccayuppannavisesaṃ phassassa ca saḷāyatanato atirittaṃ aññampi visesapaccayaṃ dassetukāmo, tasmā vuttanti veditabbaṃ. Iminā pana vārena bhagavatā kiṃ kathitanti? Paccayānaṃ nidānaṃ kathitaṃ. Idañhi suttaṃ paccaye nijjaṭe niggumbe katvā kathitattā mahānidānanti vuccati.
名色为条件则触，即此处因称为六入条件，眼入触等为其所含，盖是遮覆缘与果受缘之密集。此「六入条件」此言意指此身受触等条件相连，并非仅此一义，亦欲示他条件之异。故此处若为显现，须心领并记录。于是世尊阐说何事？乃缘起之缘已尽头。此经便是在缘起之时，将缘俗细部归纳并阐，称之为大缘起。
§98
98. Idāni tesaṃ tesaṃ paccayānaṃ tathaṃ avitathaṃ anaññathaṃ paccayabhāvaṃ dassetuṃ jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttantiādimāha. Tattha pariyāyenāti kāraṇena. Sabbenasabbaṃ sabbathāsabbanti nipātadvayametaṃ. Tassattho – ‘‘sabbākārena sabbā sabbena sabhāvena sabbā jāti nāma yadi na bhaveyyā’’ti. Bhavādīsupi imināva nayena attho veditabbo. Kassacīti aniyamavacanametaṃ, devādīsu yassa kassaci. Kimhicīti idampi aniyamavacanameva, kāmabhavādīsu navasu bhavesu yattha katthaci. Seyyathidanti aniyamitanikkhittaatthavibhajanatthe nipāto, tassattho – ‘‘yaṃ vuttaṃ ‘kassaci kimhicī’ti, tassa te atthaṃ vibhajissāmī’’ti. Atha naṃ vibhajanto – ‘‘devānaṃ vā devattāyā’’tiādimāha. Tattha devānaṃ vā devattāyāti yā ayaṃ devānaṃ devabhāvāya khandhajāti, yāya khandhajātiyā devā ‘‘devā’’ti vuccanti. Sace hi jāti sabbena sabbaṃ nābhavissāti iminā nayena sabbapadesu attho veditabbo. Ettha ca devāti upapattidevā. Gandhabbāti mūlakhandhādīsu adhivatthadevatāva. Yakkhāti amanussā. Bhūtāti ye keci nibbattasattā. Pakkhinoti ye keci aṭṭhipakkhā vā cammapakkhā vā lomapakkhā vā. Sarīsapāti ye keci bhūmiyaṃ sarantā gacchanti. Tesaṃ tesanti tesaṃ tesaṃ devagandhabbādīnaṃ. Tadatthāyāti devagandhabbādibhāvāya. Jātinirodhāti jātivigamā, jātiabhāvāti attho.
98. 现在为示现各缘之分别，或实或非实，或同或异之缘状态，故说「生为条件老死」等言。此「pariyāye」意为因缘、缘由。语中「全部与一切」二词，犹为一对副词。此处义理为「一切因故全有，则一切皆因一切缘生」之理。生等亦如此理，故「某某」意示不定词，犹如诸天等范围广泛，如此处「某某」旨在广泛不同。譬如诸天等，世间众类依缘生起：若众生全此理不现，则条件中所有意思皆应明。这里诸天包括生天、根本天、守护神、非人、诸鬼神、触翼类、地行类，乃诸天及鬼神等形态总称。复次「故意」则由其命名为「故」；如来天人统称「天」，香华神名为香华天与守护神称号，鬼神称为妖怪，神灵称呼诸鬼，鸟羽类为撑翅之类，地行者谓之蝰蛇翅类等。诸此皆为天神及香华神等之名称。终于生灭既终止时谓“灭生”，即生之消灭。
Hetūtiādīni sabbānipi kāraṇavevacanāni eva. Kāraṇañhi yasmā attano phalatthāya hinoti pavattati, tasmā ‘‘hetū’’ti vuccati. Yasmā taṃ phalaṃ nideti – ‘‘handa, naṃ gaṇhathā’’ti appeti viya tasmā nidānaṃ. Yasmā phalaṃ tato samudeti uppajjati, tañca paṭicca eti pavattati, tasmā samudayoti ca paccayoti ca vuccati. Esa nayo sabbattha. Api ca yadidaṃ jātīti ettha yadidanti nipāto. Tassa sabbapadesu liṅgānurūpato attho veditabbo. Idha pana – ‘‘yā esā jātī’’ti ayamassa attho. Jarāmaraṇassa hi jāti upanissayakoṭiyā paccayo hoti.
「缘起」诸因皆为因缘意之总称。言因缘是因时，为自己利益而起故，故曰因。因生此果，而此果生起，归根故因即为缘起。此理通行广泛。又「此即为生」中，谓「此」意为名词，合于语法变化。此处生意指正缘，老死的条件即为生与缘相依连结。
§99
99. Bhavapade – ‘‘kimhicī’’ti iminā okāsapariggaho kato. Tattha heṭṭhā avīcipariyantaṃ katvā upari paranimmitavasavattideve antokaritvā kāmabhavo veditabbo. Ayaṃ nayo upapattibhave. Idha pana kammabhave yujjati. So hi jātiyā upanissayakoṭiyāva paccayo hoti. Upādānapadādīsupi – ‘‘kimhicī’’ti iminā okāsapariggahova katoti veditabbo.
99. 关于生此词，根据上下文关系推断，此处涵盖从下至上，由未扩杂边际至上方，乃意欲显现欲界之生意。此理属于生起中生法。此时乃于业生境界。故此生为生的条件连带本体与业果。
§100
100.Upādānapaccayābhavoti ettha kāmupādānaṃ tiṇṇampi kammabhavānaṃ tiṇṇañca upapattibhavānaṃ paccayo, tathā sesānipīti upādānapaccayā catuvīsatibhavā veditabbā. Nippariyāyenettha dvādasa kammabhavā labbhanti. Tesaṃ upādānāni sahajātakoṭiyāpi upanissayakoṭiyāpi paccayo.
100. 关于执着条件的不存在，指的是欲著执着与业生及生起的条件皆不存在，合于余余种类条件的共存。有结论表示此十二种业生存在。此处所言执着乃是先天条件与附带条件。
§101
101.Rūpataṇhāti rūpārammaṇe taṇhā. Esa nayo saddataṇhādīsu. Sā panesā taṇhā upādānassa sahajātakoṭiyāpi upanissayakoṭiyāpi paccayo hoti.
101. 色渴者，即对色之境界的渴爱。该词亦用于声渴等诸渴求。色渴因缘生起于执着，既是与生俱来的联系因，也作为依止之因而存在。
§102
102.Esa paccayo taṇhāya, yadidaṃvedanāti ettha vipākavedanā taṇhāya upanissayakoṭiyā paccayo hoti, aññā aññathāpīti.
102. 此处谓渴爱之因缘者，即感受。所谓感受，在此作为果报感受，是渴爱的依止因，然而说其依止因又分有不同的含义。
§103
103. Ettāvatā pana bhagavā vaṭṭamūlabhūtaṃ purimataṇhaṃ dassetvā idāni desanaṃ, piṭṭhiyaṃ paharitvā kesesu vā gahetvā viravantaṃ viravantaṃ maggato okkamento viya navahi padehi samudācārataṇhaṃ dassento – ‘‘iti kho panetaṃ, ānanda, vedanaṃ paṭicca taṇhā’’tiādimāha. Tattha taṇhāti dve taṇhā esanataṇhā ca, esitataṇhā ca. Yāya taṇhāya ajapathasaṅkupathādīni paṭipajjitvā bhoge esati gavesati, ayaṃ esanataṇhā nāma. Yā tesu esitesu gavesitesu paṭiladdhesu taṇhā, ayaṃ esitataṇhā nāma. Tadubhayampi samudācārataṇhāya eva adhivacanaṃ. Tasmā duvidhāpesā vedanaṃ paṭicca taṇhā nāma. Pariyesanā nāma rūpādiārammaṇapariyesanā, sā hi taṇhāya sati hoti. Lābhoti rūpādiārammaṇapaṭilābho, so hi pariyesanāya sati hoti. Vinicchayo pana ñāṇataṇhādiṭṭhivitakkavasena catubbidho. Tattha – ‘‘sukhavinicchayaṃ jaññā, sukhavinicchayaṃ ñatvā ajjhattaṃ sukhamanuyuñjeyyā’’ti (ma. ni. 3.323) ayaṃ ñāṇavinicchayo. ‘‘Vinicchayoti dve vinicchayā – taṇhāvinicchayo ca diṭṭhivinicchayo cā’’ti (mahāni. 102). Evaṃ āgatāni aṭṭhasatataṇhāvicaritāni taṇhāvinicchayo. Dvāsaṭṭhi diṭṭhiyo diṭṭhivinicchayo. ‘‘Chando kho, devānaminda, vitakkanidāno’’ti (dī. ni. 2.358) imasmiṃ pana sutte idha vinicchayoti vutto vitakkoyeva āgato. Lābhaṃ labhitvā hi iṭṭhāniṭṭhaṃ sundarāsundarañca vitakkeneva vinicchināti – ‘‘ettakaṃ me rūpārammaṇatthāya bhavissati, ettakaṃ saddādiārammaṇatthāya, ettakaṃ mayhaṃ bhavissati, ettakaṃ parassa, ettakaṃ paribhuñjissāmi, ettakaṃ nidahissāmī’’ti. Tena vuttaṃ – ‘‘lābhaṃ paṭicca vinicchayo’’ti.
103. 世尊曾示现以轮回根本之欲，显示对欲求之深识，现今说法时，譬如鞭打头发，将折断，断其根，本着断欲之意，以九项分别阐述生起之渴爱，于阿难言：“此谓依感受而生之渴爱”。这里“渴爱”分为两种，即所作用之渴爱与所对象之渴爱。前者因依着不断聚集与分散的欲望活动，而寻求世间享乐，此谓所作用渴爱；后者则指在所寻求事物上的渴爱，此谓所对象渴爱。两者皆属生起之渴爱统称。故因感受有二，故渴爱亦称为二种。所谓“探求”，即是针对色等境界的探求，此探求即具足于渴爱。获得色等境界即是探求，名为对探求的觉知。审思则以智慧、见解、思维观察，分为四种审思。其中文献中云：“以知者之审视，如此内住而乐。”此是智慧审视。又曰：“审视有二，即渴爱审视与见解审视。”如此八百余种渴爱活动，均为渴爱的审视。六十二种见解即见解审视。《长部尼柯耶》中谓：“欲望为心识因。”此处经中所说审视，实为思想的起因。获得利益时，即起好恶之想，思维美丑，由此审视作出判别，比如“此为我将有之美色，此为声等之美境，此为我当得之物，此为他人所有，我将享用，我将销毁。”故称为“因利益而有审视”。
Chandarāgoti evaṃ akusalavitakkena vitakkitavatthusmiṃ dubbalarāgo ca balavarāgo ca uppajjati, idañhi idha taṇhā. Chandoti dubbalarāgassādhivacanaṃ. Ajjhosānanti ahaṃ mamanti balavasanniṭṭhānaṃ. Pariggahoti taṇhādiṭṭhavasena pariggahaṇakaraṇaṃ. Macchariyanti parehi sādhāraṇabhāvassa asahanatā. Tenevassa porāṇā evaṃ vacanatthaṃ vadanti – ‘‘idaṃ acchariyaṃ mayhameva hotu, mā aññesaṃ acchariyaṃ hotūti pavattattā macchariyanti vuccatī’’ti. Ārakkhoti dvārapidahanamañjūsagopanādivasena suṭṭhu rakkhaṇaṃ. Adhikarotīti adhikaraṇaṃ, kāraṇassetaṃ nāmaṃ. Ārakkhādhikaraṇanti bhāvanapuṃsakaṃ, ārakkhahetūti attho. Daṇḍādānādīsu paranisedhanatthaṃ daṇḍassa ādānaṃ daṇḍādānaṃ. Ekato dhārādino satthassa ādānaṃ satthādānaṃ. Kalahoti kāyakalahopi vācākalahopi. Purimo purimo virodho viggaho. Pacchimo pacchimo vivādo. Tuvaṃtuvanti agāravavacanaṃ tuvaṃtuvaṃ.
贪欲者，即因不善意念而生之念想，产生微弱而又强烈的爱着，此即渴爱。贪，是微弱贪欲之表称。所谓“我好我等”，即为强烈的执著。摄取则是对渴爱的见解引发摄受行为。所谓羡慕他人，是对普通状态难以忍受之心。对此，古人说：“这应成为我独有的惊奇，勿令他人有所惊奇，故此谓羡慕。”守护意味用铁器、毒蛇、阴湿处等之守护措施，悉心防护。掌握即应知事理，原因所在。守护掌握之意即为修行者，此处守护为因。捐赠诸惩罚者为制止他人之恶行，捐罚则名为罚赠。一方面为持戒师受持，名戒师赠。争执则分肢体争执与言语争执。先为先之抵触，后为后之辩论。辱骂则为无礼之语，反复诵者称“屡屡毁辱”。
§112
112. Idāni paṭilomanayenāpi taṃsamudācārataṇhaṃ dassetuṃ puna – ‘‘ārakkhādhikaraṇa’’nti ārabhanto desanaṃ nivattesi. Tattha kāmataṇhāti pañcakāmaguṇikarāgavasena uppannā rūpāditaṇhā. Bhavataṇhāti sassatadiṭṭhisahagato rāgo. Vibhavataṇhāti ucchedadiṭṭhisahagato rāgo. Ime dve dhammāti vaṭṭamūlataṇhā ca samudācārataṇhā cāti ime dve dhammā. Dvayenāti taṇhālakkhaṇavasena ekabhāvaṃ gatāpi vaṭṭamūlasamudācāravasena dvīhi koṭṭhāsehi vedanāya ekasamosaraṇā bhavanti, vedanāpaccayena ekapaccayāti attho. Tividhañhi samosaraṇaṃ osaraṇasamosaraṇaṃ, sahajātasamosaraṇaṃ, paccayasamosaraṇañca. Tattha – ‘‘atha kho sabbāni tāni kāmasamosaraṇāni bhavantī’’ti idaṃ osaraṇasamosaraṇaṃ nāma. ‘‘Chandamūlakā, āvuso, ete dhammā phassasamudayā vedanāsamosaraṇā’’ti (a. ni. 8.83) idaṃ sahajātasamosaraṇaṃ nāma. ‘‘Dvayena vedanāya ekasamosaraṇā’’ti idaṃ pana paccayasamosaraṇanti veditabbaṃ.
112. 如今以反向说明，再现生起之渴爱。当起“守护掌握”之说即终止说法。此中欲渴有五种对象，诸里皆因乐欲而起。生存渴爱者，随恒常见而生之爱。灭尽渴爱者，因断灭见而生之爱。此二法即轮回之根本渴爱与生起渴爱。所谓二者者，是渴爱之标志。从统一存在到轮回根本与生起，依感受为一依止的二因缘。三种联系为：同时生起、相继生起、天生共起、因缘共起。《增支部》中云：“诸欲皆为触之生起，感受皆相续。”此为共起生起。 “诸欲乃诸接触之果，感受为共起。” 此为因缘共起，二者中应明察。
§113
113.Cakkhusamphassoti ādayo sabbe vipākaphassāyeva. Tesu ṭhapetvā cattāro lokuttaravipākaphasse avasesā dvattiṃsa phassā honti. Yadidaṃ phassoti ettha pana phasso bahudhā vedanāya paccayo hoti.
113. 眼触即始，是众种感受之根本。以此为基础，存有四种超世情感感受，共计二十三种感受。所谓感受者，触感为其因，而引生感受之多种表现。
§114
114.Yehi, ānanda, ākārehītiādīsu ākārā vuccanti vedanādīnaṃ aññamaññaṃ asadisasabhāvā. Teyeva sādhukaṃ dassiyamānā taṃ taṃ līnamatthaṃ gamentīti liṅgāni. Tassa tassa sañjānanahetuto nimittāni. Tathā tathā uddisitabbato uddesā. Tasmā ayamettha attho – ‘‘ānanda, yehi ākārehi…pe… yehi uddesehi nāmakāyassa nāmasamūhassa paññatti hoti, yā esā ca vedanāya vedayitākāre vedayitaliṅge vedayitanimitte vedanāti uddese sati, saññāya sañjānanākāre sañjānanaliṅge sañjānananimitte saññāti uddese sati, saṅkhārānaṃ cetanākāre cetanāliṅge cetanānimitte cetanāti uddese sati, viññāṇassa vijānanākāre vijānanaliṅge vijānananimitte viññāṇanti uddese sati – ‘ayaṃ nāmakāyo’ti nāmakāyassa paññatti hoti. Tesu nāmakāyappaññattihetūsu vedanādīsu ākārādīsu asati api nu kho rūpakāye adhivacanasamphasso paññāyetha? Yvāyaṃ cattāro khandhe vatthuṃ katvā manodvāre adhivacanasamphassavevacano manosamphasso uppajjati, api nu kho so rūpakāye paññāyetha, pañca pasāde vatthuṃ katvā katvā uppajjeyyā’’ti. Atha āyasmā ānando ambarukkhe asati jamburukkhato ambapakkassa uppattiṃ viya rūpakāyato tassa uppattiṃ asampaṭicchanto no hetaṃ bhanteti āha.
114.阿难，所谓色相等，即是指色、受等诸法各自分别，互不相淆的本性。这些称为『标记』，用以明示各自所指向的理据。各自的认识缘由即为种种缘起标记，依所指别，说以标记为名。因此，于此而言，此义为——「阿难，色相等，是名称身及其名集合的言说；此名亦指受之受者色相，及受之标记，及受之缘由，意谓受；名则指识之识者色相、标记、缘由，意谓识；名为行之行者色相、标记、缘由，意谓行；名为识之识者色相、标记、缘由，意谓识。名身即是名称身的说法。于此名称身之名称缘由发起诸缘起，如色、受等色相等虽空无实体，能于色身起名称及交流影响否？譬如四蕴已为本体，于心门生起交流影响之言辞，即生色身之名否？并以五根为本，涵盖而生之乎？」之后长老阿难于云树下，言：「如榴树生果，未见色身之由，非是其因。」
Dutiyapañhe ruppanākāraruppanaliṅgaruppananimittavasena rūpanti uddesavasena ca ākārādīnaṃ attho veditabbo. Paṭighasamphassoti sappaṭighaṃ rūpakkhandhaṃ vatthuṃ katvā uppajjanakasamphasso. Idhāpi thero jamburukkhe asati ambarukkhato jambupakkassa uppattiṃ viya nāmakāyato tassa uppattiṃ asampaṭicchanto ‘‘no hetaṃ bhante’’ti āha.
第二问谓色相、色相记号、色相缘由，诸色之意义应如此领悟。所谓触感，是指触处蕴为本体，因缘感生的触觉现象。此处亦如长老云：「果榴树下未见色身之生，非是其因。」
Tatiyapañho ubhayavaseneva vutto. Tatra thero ākāse ambajambupakkānaṃ uppattiṃ viya nāmarūpābhāve dvinnampi phassānaṃ uppattiṃ asampaṭicchanto ‘‘no hetaṃ bhante’’ti āha.
第三问以二者对立言说。长老于是言：「空中无名色相，如果榴之生，名形俱无，而二触感生，非此所因。」
Evaṃ dvinnaṃ phassānaṃ visuṃ visuṃ paccayaṃ dassetvā idāni dvinnampi tesaṃ avisesato nāmarūpapaccayataṃ dassetuṃ – ‘‘yehi ānanda ākārehī’’ti catutthaṃ pañhaṃ ārabhi. Yadidaṃ nāmarūpanti yaṃ idaṃ nāmarūpaṃ, yaṃ idaṃ chasupi dvāresu nāmarūpaṃ, eseva hetu eseva paccayoti attho. Cakkhudvārādīsu hi cakkhādīni ceva rūpārammaṇādīni ca rūpaṃ, sampayuttakā khandhā nāmanti evaṃ pañcavidhopi so phasso nāmarūpapaccayāva phasso. Manodvārepi hadayavatthuñceva yañca rūpaṃ ārammaṇaṃ hoti, idaṃ rūpaṃ. Sampayuttadhammā ceva yañca arūpaṃ ārammaṇaṃ hoti, idaṃ arūpaṃ nāma. Evaṃ manosamphassopi nāmarūpapaccayā phassoti veditabbo. Nāmarūpaṃ panassa bahudhā paccayo hoti.
如是，二触感示现因果依赖，现在二者托依名称形相，欲显统一名色依。『阿难，所谓色相者，即名色也，此名色如六门二门名色；以此缘起，依此因果。视门等为眼等，色光等为色，合为蕴称名。此五种亦依此处生触感为名色触感。心门中，州臣亦有支持色之意，此即色。合和诸法中，非色诸法所依存处，此即非色。由此名色触感，应当了解。名色缘有多种。』
§115
115.Na okkamissathāti pavisitvā pavattamānaṃ viya paṭisandhivasena na vattissatha. Samuccissathāti paṭisandhiviññāṇe asati api nu kho suddhaṃ avasesaṃ nāmarūpaṃ antomātukucchismiṃ kalalādibhāvena samuccitaṃ missakabhūtaṃ hutvā vattissatha. Okkamitvā vokkamissathāti paṭisandhivasena okkamitvā cutivasena vokkamissatha, nirujjhissathāti attho. So panassa nirodho na tasseva cittassa nirodhena, na tato dutiyatatiyānaṃ nirodhena hoti. Paṭisandhicittena hi saddhiṃ samuṭṭhitāni samatiṃsa kammajarūpāni nibbattanti. Tesu pana ṭhitesuyeva soḷasa bhavaṅgacittāni uppajjitvā nirujjhanti. Etasmiṃ antare gahitapaṭisandhikassa dārakassa vā mātuyā vā panassa antarāyo natthi. Ayañhi anokāso nāma. Sace pana paṭisandhicittena saddhiṃ samuṭṭhitarūpāni sattarasamassa bhavaṅgassa paccayaṃ dātuṃ sakkonti, pavatti pavattati, paveṇī ghaṭiyati. Sace pana na sakkonti, pavatti nappavattati, paveṇī na ghaṭiyati, vokkamati nāma hoti. Taṃ sandhāya ‘‘okkamitvā vokkamissathā’’ti vuttaṃ.
115.『不入』者，如入后生不复行之意。『会合』者，于续流叠中即便存在，宁不成为净全名色，遭泥沙等污垢折合而成者乎？入后离，入后出，断灭之意。此灭非心识即断灭，非次第三心断。因入心和合共生，业缘等缘起。持续中，十六生心生灭。其间虽有隔碍入续者父母，但此为无暇。名为无暇。若有入心和合共生之续，能支撑七十七生续之因缘，则流转流转，壶满壶溢。如不能，则不流转，壶不满，谓之出离。此说基于「入后出」义。
Itthattāyāti itthabhāvāya, evaṃ paripuṇṇapañcakkhandhabhāvāyāti attho. Daharasseva satoti mandassa bālasseva santassa. Vocchijjissathāti upacchijjissatha vuḍḍhiṃ virūḷhiṃ vepullanti viññāṇe upacchinne suddhaṃ nāmarūpameva uṭṭhahitvā paṭhamavayavasena vuḍḍhiṃ, majjhimavayavasena virūḷhiṃ, pacchimavayavasena vepullaṃ api nu kho āpajjissathāti. Dasavassavīsativassavassasatavassasahassasampāpanena vā api nu kho vuḍḍhiṃ virūḷhiṃ vepullaṃ āpajjissathāti attho.
『此性』者，谓此本性。『如是圆满五蕴性』之意。犹如童子之性，愚昧童蒙。『放逸』谓放逸长息。识增长，停息时，净名色自显现，前足增长，中足长大，后足膨胀。岂能短暂？纵经二十年、一百年、一千年乃至万年，亦不应生增长长大及膨胀义。
Tasmātihānandāti yasmā mātukucchiyaṃ paṭisandhiggahaṇepi kucchivāsepi kucchito nikkhamanepi, pavattiyaṃ dasavassādikālepi viññāṇamevassa paccayo, tasmā eseva hetu esa paccayo nāmarūpassa, yadidaṃ viññāṇaṃ. Yathā hi rājā attano parisaṃ niggaṇhanto evaṃ vadeyya – ‘‘tvaṃ uparājā, tvaṃ senāpatīti kena kato nanu mayā kato, sace hi mayi akaronte tvaṃ attano dhammatāya uparājā vā senāpati vā bhaveyyāsi, jāneyyāma vo bala’’nti; evameva viññāṇaṃ nāmarūpassa paccayo hoti. Atthato evaṃ nāmarūpaṃ vadati viya ‘‘tvaṃ nāmaṃ, tvaṃ rūpaṃ, tvaṃ nāmarūpaṃ nāmāti kena kataṃ, nanu mayā kataṃ, sace hi mayi purecārike hutvā mātukucchismiṃ paṭisandhiṃ agaṇhante tvaṃ nāmaṃ vā rūpaṃ vā nāmarūpaṃ vā bhaveyyāsi, jāneyyāma vo bala’’nti. Taṃ panetaṃ viññāṇaṃ nāmarūpassa bahudhā paccayo hoti.
由此，所谓畏惧，指因母体之结合、宫中居住和出胎而言，即使发生于十年功夫之后，识仍然为唯一的条件，故此原因即为名色的条件，这识即是如此。正如国王召集自己侍从时会说——“你是皇太子，你是统帅，怎会不是我所任命呢？若非我为你任命，你便不会成为皇太子或统帅，吾将示知尔兵力。”识亦是名色的条件。如是名色实际上言“你即是名，你即是色，你即为名色，谁造作你？当初若我尚未与母胎结合，你未与名或色结合，尔何以为名色？吾将示知尔兵力。”由此来看，识乃多方面为名色之条件。
§116
116.Dukkhasamudayasambhavoti dukkharāsisambhavo. Yadidaṃ nāmarūpanti yaṃ idaṃ nāmarūpaṃ, eseva hetu esa paccayo. Yathā hi rājapurisā rājānaṃ niggaṇhanto evaṃ vadeyyuṃ – ‘‘tvaṃ rājāti kena kato, nanu mayā kato, sace hi mayi uparājaṭṭhāne, mayi senāpatiṭṭhāne atiṭṭhante tvaṃ ekakova rājā bhaveyyāsi, passeyyāma te rājabhāva’’nti; evameva nāmarūpampi atthato evaṃ viññāṇaṃ vadati viya ‘‘tvaṃ paṭisandhiviññāṇanti kena kataṃ, nanu amhehi kataṃ, sace hi tvaṃ tayo khandhe hadayavatthuñca anissāya paṭisandhiviññāṇaṃ nāma bhaveyyāsi, passeyyāma te paṭisandhiviññāṇabhāva’’nti. Tañca panetaṃ nāmarūpaṃ viññāṇassa bahudhā paccayo hoti.
第116义“苦集生”即苦根生起。名色即此名色，正是原因与条件。譬如王室之臣招集国王时言——“你是国王，怎非我任命？若非我以副王或将军身份为你登基，你便不会独尊为王，吾将示知尔王位。”名色亦如是，实则象识言——“你名为依止识，谁为你成就？未与三蕴及心藏依止识结合，你怎会有依止识之名？吾将示知尔依止识之态。”故此名色亦为识多重条件。
Ettāvatā khoti viññāṇe nāmarūpassa paccaye honte, nāmarūpe viññāṇassa paccaye honte, dvīsu aññamaññapaccayavasena pavattesu ettakena jāyetha vā…pe… upapajjetha vā, jātiādayo paññāyeyyuṃ aparāparaṃ vā cutipaṭisandhiyoti.
识因名色而生，名色亦因识而生，二者互为条件，互相依存，更或以不同条件互为因缘，相继生起、现象缘起、分解、再起等，周而复始形成生死流转。
Adhivacanapathoti ‘‘sirivaḍḍhako dhanavaḍḍhako’’tiādikassa atthaṃ adisvā vacanamattameva adhikicca pavattassa vohārassa patho. Niruttipathoti saratīti sato, sampajānātīti sampajānotiādikassa kāraṇāpadesavasena pavattassa vohārassa patho. Paññattipathoti – ‘‘paṇḍito byatto medhāvī nipuṇo kataparappavādo’’tiādikassa nānappakārato ñāpanavasena pavattassa vohārassa patho. Iti tīhi padehi adhivacanādīnaṃ vatthubhūtā khandhāva kathitā. Paññāvacaranti paññāya avacaritabbaṃ jānitabbaṃ. Vaṭṭaṃ vattatīti saṃsāravaṭṭaṃ vattati. Itthattanti itthaṃbhāvo, khandhapañcakassetaṃ nāmaṃ. Paññāpanāyāti nāmapaññattatthāya. ‘‘Vedanā saññā’’tiādinā nāmapaññattatthāya, khandhapañcakampi ettāvatā paññāyatīti attho. Yadidaṃ nāmarūpaṃ saha viññāṇenāti yaṃ idaṃ nāmarūpaṃ saha viññāṇena aññamaññapaccayatāya pavattati, ettāvatāti vuttaṃ hoti. Idañhettha niyyātitavacanaṃ.
所谓比喻路向，即诸如“财富增长、资金增值”之义，谓仅于言辞层面之讲述方式。所谓义理路向，如“具足、智慧、正知”等谓达成目的之涵义。所谓定义路向，如“智者、杰出、精通、教他者”等言知识之理解。是三层含义依次说明了比喻、义理、定义之词义路径。如此以三重词义说明所述五蕴的实相。所谓智慧语即以智慧表达、理解及应用也。所谓轮转即轮回流转。所谓如此者为此处以“名色连识”各自相因之理所述。名色与识因果交互相依此义已述毕。此处应理解为必然语境。
Attapaññattivaṇṇanā我施设之解释
§117
117. Iti bhagavā – ‘‘gambhīro cāyaṃ, ānanda, paṭiccasamuppādo, gambhīrāvabhāso cā’’ti padassa anusandhiṃ dassetvā idāni ‘‘tantākulakajātā’’ti padassa anusandhiṃ dassento ‘‘kittāvatā cā’’tiādikaṃ desanaṃ ārabhi. Tattha rūpiṃ vā hi, ānanda, parittaṃ attānantiādīsu yo avaḍḍhitaṃ kasiṇanimittaṃ attāti gaṇhāti, so rūpiṃ parittaṃ paññapeti. Yo pana nānākasiṇalābhī hoti, so taṃ kadāci nīlo, kadāci pītakoti paññapeti. Yo vaḍḍhitaṃ kasiṇanimittaṃ attāti gaṇhāti, so rūpiṃ anantaṃ paññapeti. Yo vā pana avaḍḍhitaṃ kasiṇanimittaṃ ugghāṭetvā nimittaphuṭṭhokāsaṃ vā tattha pavatte cattāro khandhe vā tesu viññāṇamattameva vā attāti gaṇhāti, so arūpiṃ parittaṃ paññapeti. Yo vaḍḍhitaṃ nimittaṃ ugghāṭetvā nimittaphuṭṭhokāsaṃ vā tattha pavatte cattāro khandhe vā tesu viññāṇamattameva vā attāti gaṇhāti, so arūpiṃ anantaṃ paññapeti.
第117义：世尊曰：“安那达，此缘起法极为深奥，是极深义义。”显示这一句词义后，即入“障乱破生”之句的阐释。彼时，譬如说，安那达，如若有因持守所生的色相，则称之为“具色限”。若得多种界限识，则称之有色无色。若持守具色限，则称之为有限色相。若揭破具色限及开显相吻时，有如破裂之气息涌现于四蕴或唯有识中，则称之为无色有限。若破开具足界限，显露相破气息而流转于四蕴或唯识中，则称无色无量。
§118
118.Tatrānandāti ettha tatrāti tesu catūsu diṭṭhigatikesu. Etarahi vāti idāneva, na ito paraṃ. Ucchedavasenetaṃ vuttaṃ. Tatthabhāviṃ vāti tattha vā paraloke bhāviṃ. Sassatavasenetaṃ vuttaṃ. Atathaṃ vā pana santanti atathasabhāvaṃ samānaṃ. Tathattāyāti tathabhāvāya. Upakappessāmīti sampādessāmi. Iminā vivādaṃ dasseti. Ucchedavādī hi ‘‘sassatavādino attānaṃ atathaṃ anucchedasabhāvampi samānaṃ tathatthāya ucchedasabhāvāya upakappessāmi, sassatavādañca jānāpetvā ucchedavādameva naṃ gāhessāmī’’ti cinteti. Sassatavādīpi ‘‘ucchedavādino attānaṃ atathaṃ asassatasabhāvampi samānaṃ tathatthāya sassatabhāvāya upakappessāmi, ucchedavādañca jānāpetvā sassatavādameva naṃ gāhessāmī’’ti cinteti.
第118义：这里所说“那里有、这里有”指眼见四种见解。说“现在”即此时此刻，无他处也。说“断灭”是断灭义。说“他处有”是指他方世界有。说“常存”是常存义。说“彼此即是”是说两说实非两种本质。说“如实”是说实相。言“我当施行”是指将要行持。此处示现辩论意。断灭论者心中思惟：“常存论者与断灭论者皆同于非真实断灭与非真实常存，我将行持于断灭论者，虽知常存论。”常存论者亦思：“断灭论者与常存论者皆同于非真实常存及断灭，我将行持于常存论者，虽知断灭论。”
Evaṃsantaṃ khoti evaṃ samānaṃ rūpiṃ parittaṃ attānaṃ paññapentanti attho. Rūpinti rūpakasiṇalābhiṃ. Parittattānudiṭṭhi anusetīti paritto attāti ayaṃ diṭṭhi anuseti, sā pana na valli viya ca latā viya ca anuseti. Appahīnaṭṭhena anusetīti veditabbo. Iccālaṃ vacanāyāti taṃ puggalaṃ evarūpā diṭṭhi anusetīti vattuṃ yuttaṃ. Esa nayo sabbattha.
如此等法，实为如此，谓诸众生以平等色形束缚自身。色者，乃是由色纳具所得。所谓束缚，是指依止此见；然此见非若藤蔓缠绕，亦非若枝条附着。所谓依止，是要明了其不离常处。此立论者，谓依此语，应说此人依此类见。此论通行无碍。
Arūpinti ettha pana arūpakasiṇalābhiṃ, arūpakkhandhagocaraṃ vāti evamattho daṭṭhabbo. Ettāvatā lābhino cattāro, tesaṃ antevāsikā cattāro, takkikā cattāro, tesaṃ antevāsikā cattāroti attato soḷasa diṭṭhigatikā dassitā honti.
至于非色者，此处指非色纳具所得，行至非色蕴所摄，此义当如是观。至于所获如上，计有四种，其中最终所依四种，具备相应四种见性，共显十六种见途。
Naattapaññattivaṇṇanā非我施设之解释
§119
119. Evaṃ ye attānaṃ paññapenti, te dassetvā idāni ye na paññapenti, te dassetuṃ – ‘‘kittāvatā ca ānandā’’tiādimāha. Ke pana na paññapenti? Sabbe tāva ariyapuggalā na paññapenti. Ye ca bahussutā tipiṭakadharā dvipiṭakadharā ekapiṭakadharā, antamaso ekanikāyampi sādhukaṃ vinicchinitvā uggahitadhammakathikopi āraddhavipassakopi puggalo, te na paññapentiyeva. Etesañhi paṭibhāgakasiṇe paṭibhāgakasiṇamicceva ñāṇaṃ hoti. Arūpakkhandhesu ca arūpakkhandhā icceva.
119. 如是自知者，今已示现；若不自知者，当示之——谓曰“各有多少安乐”等语。然何者不自知？诸阿里耶众生皆非不自知。唯多闻者、持三藏者、持二藏者、持一藏者中，至少亦善辨别分析，一心精勤正观者，并不能自知。此中部分于分部禅中，似有知识，亦在非色蕴中如是。
Attasamanupassanāvaṇṇanā我随观之解释
§121
121. Evaṃ ye na paññapenti, te dassetvā idāni ye te paññapenti, te yasmā diṭṭhivasena samanupassitvā paññapenti, sā ca nesaṃ samanupassanā vīsativatthukāya sakkāyadiṭṭhiyā appahīnattā hoti, tasmā taṃ vīsativatthukaṃ sakkāyadiṭṭhiṃ dassetuṃ puna kittāvatā ca ānandātiādimāha.
121. 如此不自知者，示现之后，若自知者，因凭见观而正知，自性不失常，所以示现二十处能现我见，故复言“各有多少安乐”等。
Tattha vedanaṃ vā hīti iminā vedanākkhandhavatthukā sakkāyadiṭṭhi kathitā. Appaṭisaṃvedano me attāti iminā rūpakkhandhavatthukā. Attā me vediyati, vedanādhammo hi me attāti iminā saññāsaṅkhāraviññāṇakkhandhavatthukā . Idañhi khandhattayaṃ vedanāsampayuttattā vediyati. Etassa ca vedanādhammo avippayuttasabhāvo.
此中谓感受或执取者，是指色蕴所摄了义之我见；谓不相应者，是指受蕴所摄之我见；谓我所感者，是以分别心及识蕴摄受之我见。此三蕴因感受所相应，而能感知；感受所随因之性，则无所生成。
§122
122. Idāni tattha dosaṃ dassento – ‘‘tatrānandā’’tiādimāha. Tattha tatrāti tesu tīsu diṭṭhigatikesu. Yasmiṃ, ānanda, samayetiādi yo yo yaṃ yaṃ vedanaṃ attāti samanupassati, tassa tassa attano kadāci bhāvaṃ, kadāci abhāvanti evamādidosadassanatthaṃ vuttaṃ.
122. 此处论恚，谓曰“各有忧恚”等。此为三类见途中之分别。彼时，阿难，当念是时，任依何种所感受，或有，或无，诸事如是，皆为显现恚之由。
§123
123. Aniccādīsu hutvā abhāvato aniccā. Tehi tehi kāraṇehi saṅgamma samāgamma katāti saṅkhatā. Taṃ taṃ paccayaṃ paṭicca sammā kāraṇeneva uppannāti paṭiccasamuppannā. Khayotiādi sabbaṃ bhaṅgassa vevacanaṃ. Yañhi bhijjati, taṃ khiyatipi vayatipi virajjhatipi nirujjhatipi, tasmā khayadhammātiādi vuttaṃ.
123. 关于无常等诸法，由有生转变为无常。依赖各种因缘相互结合、相继产生，这种有为法是有条件的。依赖诸因缘而正当起现，称为缘起。所谓灭亡，是指一切变化破坏的现象。凡是滴水之处，皆表示其消散、衰减、磨灭、熄灭，所以说诸法无常等。
Byagā meti viagāti byagā, vigato niruddho me attāti attho. Kiṃ pana ekasseva tīsupi kālesu – ‘‘eso me attā’’ti hotīti, kiṃ pana na bhavissati? Diṭṭhigatikassa hi thusarāsimhi nikkhittakhāṇukasseva niccalatā nāma natthi, vanamakkaṭo viya aññaṃ gaṇhāti, aññaṃ muñcati. Aniccasukhadukkhavokiṇṇanti visesena taṃ taṃ vedanaṃ attāti samanupassanto aniccañceva sukhañca dukkhañca attānaṃ samanupassati avisesena vedanaṃ attāti samanupassanto vokiṇṇaṃ uppādavayadhammaṃ attānaṃ samanupassati. Vedanā hi tividhā ceva uppādavayadhammā ca, tañcesa attāti samanupassati. Iccassa anicco ceva attā āpajjati, ekakkhaṇe ca bahūnaṃ vedanānaṃ uppādo. Taṃ kho panesa aniccaṃ attānaṃ anujānāti, na ekakkhaṇe bahūnaṃ vedanānaṃ uppatti atthi. Imamatthaṃ sandhāya – ‘‘tasmātihānanda, etenapetaṃ nakkhamati ‘vedanā me attā’ti samanupassitu’’nti vuttaṃ.
“我有所失”即“我失去”，舍弃达到解脱，我即不再执着。若仅于三世中一时说“这是我”，将来岂不无有？对见解变化而言，如冬季露水渍湿之钵，虽同为执持，实则无常不定，正如森林向风动摇，放弃旧我而执新我。专注观察无常痛苦苦乐之受，分辨各受之主体，相续观察无常及苦乐即我，如实见受体正如我。受有三种，且为产生与消灭之法，受即为我。此处所谓无常我，乃因瞬间生起多种受故。故此，世尊告诫诵者“安那达，应以此心观测‘受为我’，即止于此。”
§124
124.Yattha panāvusoti yattha suddharūpakkhandhe sabbaso vedayitaṃ natthi. Api nu kho tatthāti api nu kho tasmiṃ vedanāvirahite tālavaṇṭe vā vātapāne vā asmīti evaṃ ahaṃkāro uppajjeyyāti attho. Tasmātihānandāti yasmā suddharūpakkhandho uṭṭhāya ahamasmīti na vadati, tasmā etenapi etaṃ nakkhamatīti attho. Api nu kho tattha ayamahamasmīti siyāti api nu kho tesu vedanādhammesu tīsu khandhesu ekadhammopi ayaṃ nāma ahamasmīti evaṃ vattabbo siyā. Atha vā vedanānirodhā saheva vedanāya niruddhesu tesu tīsu khandhesu api nu kho ayamahamasmīti vā ahamasmīti vā uppajjeyyāti attho. Athāyasmā ānando sasavisāṇassa tikhiṇabhāvaṃ viya taṃ asampaṭicchanto no hetaṃ bhanteti āha.
124. 在如净色蕴界（即无神识身）之处，完全没有感受。岂可因此断定于无感受之树叶或风吹处，产生“我”我见之执？所以说，阿难，因不言“我是我”，故称为知解此事。或认为“我即在此”亦可依于感受等三种蕴中，一法或因感受灭而无感受处，有无我或无我见之生。于是阿难如剑锋般锐利，不随顺此意，醒示说法。
Ettāvatā kiṃ kathitaṃ hoti? Vaṭṭakathā kathitā hoti. Bhagavā hi vaṭṭakathaṃ kathento katthaci avijjāsīsena kathesi, katthaci taṇhāsīsena, katthaci diṭṭhisīsena. Tattha ‘‘purimā, bhikkhave, koṭi nappaññāyati avijjāya, ‘ito pubbe avijjā nāhosi, atha pacchā samabhavī’ti. Evañcidaṃ, bhikkhave, vuccati. Atha ca pana paññāyati idappaccayā avijjā’’ti (a. ni. 10.61) evaṃ avijjāsīsena kathitā. ‘‘Purimā, bhikkhave, koṭi nappaññāyati bhavataṇhāya, ‘ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī’ti. Evañcidaṃ, bhikkhave, vuccati. Atha ca pana paññāyati idappaccayā bhavataṇhā’’ti (a. ni. 10.62) evaṃ taṇhāsīsena kathitā. ‘‘Purimā, bhikkhave, koṭi nappaññāyati bhavadiṭṭhiyā, ‘ito pubbe bhavadiṭṭhi nāhosi, atha pacchā samabhavī’ti, evañcidaṃ, bhikkhave, vuccati. Atha ca pana paññāyati idappaccayā bhavadiṭṭhī’’ti evaṃ diṭṭhisīsena kathitā. Idhāpi diṭṭhisīseneva kathitā.
究竟说了些什么？被称为轮回（世间流转）之说。世尊说轮回时，有时讲无明层面，有时讲渴爱层面，有时讲见解层面。经云：“过去，无明未起者无数，从未有无明，后续复生。”如此而说。又说：“过去渴爱未起者无数，后又生渴爱。”还有：“过去见解未起者无数，后续生见解。”这里即是谈见解层面。
Diṭṭhigatiko hi sukhādivedanaṃ attāti gahetvā ahaṅkāramamaṅkāraparāmāsavasena sabbabhavayonigati – viññāṇaṭṭhitisattāvāsesu tato tato cavitvā tattha tattha upapajjanto mahāsamudde vātukkhittanāvā viya satataṃ samitaṃ paribbhamati, vaṭṭato sīsaṃ ukkhipituṃyeva na sakkoti.
执着见解主观即是苦乐受等以我之见，以我慢及我所染污分解一切生死轮回，意识起落不断，如大海中风吹水面，永不停息，无力止息轮回之流。
§126
126. Iti bhagavā paccayākāramūḷhassa diṭṭhigatikassa ettakena kathāmaggena vaṭṭaṃ kathetvā idāni vivaṭṭaṃ kathento yato kho pana, ānanda, bhikkhūtiādimāha.
126. 于是世尊以缘起根本的见解，结合轮回之说，将论题展开。现在讲解已完成，阿难等比库诸位可知。
Tañca pana vivaṭṭakathaṃ bhagavā desanāsu kusalattā vissaṭṭhakammaṭṭhānaṃ navakammādivasena vikkhittapuggalaṃ anāmasitvā kārakassa satipaṭṭhānavihārino puggalassa vasena ārabhanto neva vedanaṃ attānaṃ samanupassatītiādimāha. Evarūpo hi bhikkhu – ‘‘yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre vā santike vā, sabbaṃ rūpaṃ aniccato vavatthapeti, ekaṃ sammasanaṃ. Dukkhato vavatthapeti, ekaṃ sammasanaṃ. Anattato vavatthapeti, ekaṃ sammasana’’ntiādinā nayena vuttassa sammasanañāṇassa vasena sabbadhammesu pavattattā neva vedanaṃ attāti samanupassati, na aññaṃ, so evaṃ asamanupassanto na kiñci loke upādiyatīti khandhalokādibhede loke rūpādīsu dhammesu kiñci ekadhammampi attāti vā attaniyanti vā na upādiyati.
对此，世尊在开示中，以修习善法、通达八正道等多种行为修习方法为根基，未称呼那些因修持而分散、分散而不同的人格，但以正念修习念住修学者的身份着手，断言其自体无苦受拘束等。诸如此类的比库，所谓“无论何种色法，无论是过去、未来、现在，内在或外在，粗重或细微，低劣或上良，无论远近、无论亲疏，所有色法（形色）一切本质皆无常”，这是他们的共同确证（断定）。“一切皆因苦而起”，这一共同确证。“一切无我”，也是共同确证。由此因断知正见的力量，由“诸法无常”“诸法因苦”“诸法无我”色法层面皆运行，故不观自身具苦受；不会观其他物具苦受。正是因为不观（他者之苦受），故此种不观照的人，在世间不取相应之法。依众蕴界境等现象，既无内在我，也无他我，更无我所取之法。故此色等法无任何我或我所之相而不得取执。
Anupādiyaṃna paritassatīti anupādiyanto taṇhādiṭṭhimānaparitassanāyāpi na paritassati. Aparitassanti aparitassamāno. Paccattaṃyeva parinibbāyatīti attanāva kilesaparinibbānena parinibbāyati. Evaṃ parinibbutassa panassa paccavekkhaṇāpavattidassanatthaṃ khīṇā jātītiādi vuttaṃ.
所谓“不取缠绕而安住”，是指不取此法而自缠绕；取缠绕者因渴爱见而为缠绕所困，故不安住。所谓“不缠绕”，是指不缠绕而近似不取。以自身恒常寂灭之涅槃为证成灭，是自身以无烦恼之涅槃为证果而成灭。如此证成灭者，其觉悟即现前无余生之见，故有“命已绝尽”等言说。
Iti sā diṭṭhīti yā tathāvimuttassa arahato diṭṭhi, sā evaṃ diṭṭhi. ‘‘Itissa diṭṭhī’’tipi pāṭho. Yo tathāvimutto arahā, evamassa diṭṭhīti attho. Tadakallanti taṃ na yuttaṃ. Kasmā? Evañhi sati – ‘‘arahā na kiñci jānātī’’ti vuttaṃ bhaveyya, evaṃ ñatvā vimuttañca arahantaṃ ‘‘na kiñci jānātī’’ti vattuṃ na yuttaṃ. Teneva catunnampi nayānaṃ avasāne – ‘‘taṃ kissa hetū’’tiādimāha.
如此即是“见”，谓已真正解脱的阿拉汉的正见，也即此正见。亦有经文谓“此即是见”。所谓真正解脱的阿拉汉，者此即是正见。谓此为不当言也。何故？正因为已经知晓“阿拉汉不以为有任何所知”，既知此理，却不可断言解脱的阿拉汉“无知”，故不可这样称说。于是于四种教诲终结时，才问曰“此何因故”（法理）等。
Tattha yāvatā ānanda adhivacananti yattako adhivacanasaṅkhāto vohāro atthi. Yāvatā adhivacanapathoti yattako adhivacanassa patho, khandhā āyatanāni dhātuyo vā atthi. Esa nayo sabbattha. Paññāvacaranti paññāya avacaritabbaṃ khandhapañcakaṃ. Tadabhiññāti taṃ abhijānitvā. Ettakena bhagavatā kiṃ dassitaṃ? Tantākulapadasseva anusandhi dassito.
这里所称“言语”，即所讲述语词之总称；所谓“语词之道”，是指语言结构。其内含“五蕴”“六入处”“十八界”等法。此理通用无碍。所谓“智慧之说”，即须以智慧观照五蕴。所谓“通解”，是指了知此义。如此佛陀宣示何事？仅如同缠结类似之理而已。
Sattaviññāṇaṭṭhitivaṇṇanā七识住之解释
§127
127. Idāni yo – ‘‘na paññapetī’’ti vutto, so yasmā gacchanto gacchanto ubhatobhāgavimutto nāma hoti. Yo ca – ‘‘na samanupassatī’’ti vutto, so yasmā gacchanto gacchanto paññāvimutto nāma hoti. Tasmā tesaṃ heṭṭhā vuttānaṃ dvinnaṃ bhikkhūnaṃ nigamanañca nāmañca dassetuṃ satta kho imānanda viññāṇaṭṭhitiyotiādimāha.
今者若说“不以智识为知”， 是因此人在往返解脱二边时，被谓“不执着于二边解脱”，而得其名为“解脱者”。若说“不正观照”，是指此人虽往返行解脱，名为识慧解脱者。因此为区别此二种解脱比库，世尊示现其名号。“识常住”等语由忆记而生，故宣示说。
Tattha sattāti paṭisandhivasena vuttā, ārammaṇavasena saṅgītisutte (dī. ni. 3.311) vuttā catasso āgamissanti. Viññāṇaṃ tiṭṭhati etthāti viññāṇaṭṭhiti, viññāṇapatiṭṭhānassetaṃ adhivacanaṃ. Dve ca āyatanānīti dve nivāsaṭṭhānāni. Nivāsaṭṭhānañhi idhāyatananti adhippetaṃ. Teneva vakkhati – ‘‘asaññasattāyatanaṃ nevasaññānāsaññāyatanameva dutiya’’nti. Kasmā panetaṃ sabbaṃ gahitanti? Vaṭṭapariyādānatthaṃ. Vaṭṭañhi na suddhaviññāṇaṭṭhitivasena suddhāyatanavasena vā pariyādānaṃ gacchati, bhavayonigatisattāvāsavasena pana gacchati, tasmā sabbametaṃ gahitaṃ.
此“七”字，是应和经中应答之辞，亦如《桑吉塔经》所说，有四种来义。谓“识常住”，是识存在之处，称为“识常住”。此又谓「二住处」，即二所依处。此中“所依处”即识所依之处。由此说：“无觉根所处，亦是无觉所处，乃第二所处”。此为何能包罗一切？乃因包罗生死轮回源头—五趣轮转，故此含摄全部现象。
Idāni anukkamena tamatthaṃ vibhajanto katamā sattātiādimāha. Tattha seyyathāpīti nidassanatthe nipāto, yathā manussāti attho. Aparimāṇesu hi cakkavāḷesu aparimāṇānaṃ manussānaṃ vaṇṇasaṇṭhānādivasena dvepi ekasadisā natthi. Yepi hi katthaci yamakabhātaro vaṇṇena vā saṇṭhānena vā ekasadisā honti, tesampi ālokitavilokitakathitahasitagamanaṭhānādīhi viseso hotiyeva. Tasmā nānattakāyāti vuttā. Paṭisandhisaññā pana nesaṃ tihetukāpi dvihetukāpi ahetukāpi honti, tasmā nānattasaññinoti vuttā. Ekacce ca devāti cha kāmāvacaradevā. Tesu hi kesañci kāyo nīlo hoti, kesañci pītakādivaṇṇo. Saññā pana nesaṃ dvihetukāpi tihetukāpi honti, ahetukā natthi. Ekacce ca vinipātikāti catuapāyavinimuttā uttaramātā yakkhinī, piyaṅkaramātā, phussamittā, dhammaguttāti evamādikā aññe ca vemānikā petā. Etesañhi pītaodātakāḷamaṅguracchavisāmavaṇṇādivasena ceva kisathūlarassadīghavasena ca kāyo nānā hoti, manussānaṃ viya dvihetukatihetukaahetukavasena saññāpi. Te pana devā viya na mahesakkhā, kapaṇamanussā viya appesakkhā, dullabhaghāsacchādanā dukkhapīḷitā viharanti. Ekacce kāḷapakkhe dukkhitā juṇhapakkhe sukhitā honti, tasmā sukhasamussayato vinipatitattā vinipātikāti vuttā. Ye panettha tihetukā tesaṃ dhammābhisamayopi hoti, piyaṅkaramātā hi yakkhinī paccūsasamaye anuruddhattherassa dhammaṃ sajjhāyato sutvā –
现在分别如下种种本质，谓之存在等。此中“譬如”者，用以示例之助词，如『人』者，是义也。于无量无边的诸大千世界中，无量人类分别如色彩、聚合等不同，两者同一境界者无。若有似双之处同色或同聚，是谓因明之异，即视闻思量及行为之别。故称为『异体』。因缘和合之觉知，或因三因、二因或无因，故称为『异识』。有时曰天者，则谓六欲天神。其中或毛发青黑，或有黄色等。觉知亦有二因、三因，非无因。又有称魔族者，为四恶趣出离者，如上位妖女、恶母、舐舌鬼、持法鬼等及其他鬼魂。此等有青、赤、黑等色如荆棘、黑芒、蔓草或瘤疣丛生等形色各异，如人类有二因、三因及无因之识。天人虽如是非大势力，诡诈如人，势微言难遮，遭苦痛恼。或时黑月时苦，白月时乐，故谓因乐聚集故称出离鬼。此诸三因者，其法亦有。恶母魔女在夜宿时，闻已威德增上之比库法语——
‘‘Mā saddamakari piyaṅkara, bhikkhu dhammapadāni bhāsati;
『勿作恶，恶母啊，彼比库说法；
Api dhammapadaṃ vijāniya, paṭipajjema hitāya no siyā;
我知法语，愿行此以利益众生；
Pāṇesu ca saṃyamāmase, sampajānamusā na bhaṇāmase;
手不杀生，言正语，戒守严明；
Sikkhema susīlyamattano, api muccema pisācayoniyā’’ti. (saṃ. ni. 2.40);
欲脱恶道，摆脱恶鬼诞生。』——（毗奈耶集第二章第四十节）
Evaṃ puttakaṃ saññāpetvā taṃ divasaṃ sotāpattiphalaṃ pattā. Uttaramātā pana bhagavato dhammaṃ sutvāva sotāpannā jātā.
如是，子啊，思惟建立，彼日得初果。恶母闻佛法即获斯果。
Brahmakāyikāti brahmapārisajjabrahmapurohitamahābrahmāno. Paṭhamābhinibbattāti te sabbepi paṭhamena jhānena abhinibbattā. Tesu brahmapārisajjā pana parittena abhinibbattā, tesaṃ kappassa tatiyo bhāgo āyuppamāṇaṃ. Brahmapurohitā majjhimena, tesaṃ upaḍḍhakappo āyuppamāṇaṃ, kāyo ca tesaṃ vipphārikataro hoti. Mahābrahmāno paṇītena, tesaṃ kappo āyuppamāṇaṃ, kāyo pana tesaṃ ativipphāriko hoti. Iti te kāyassa nānattā, paṭhamajjhānavasena saññāya ekattā nānattakāyā ekattasaññinoti veditabbā.
所谓梵行者，即指修持梵行、受梵戒、供奉梵天的广大梵天众。所谓初果者，是指他们都凭借第一禅而证得初果。其中文，梵行者以浅近的领域为限，是他们这个劫的第三部分寿命。供奉梵天者居于中部，是其上升劫寿命，身色也比较变化多端。广大梵天众则以精进功德为依，寿命最长，但身色却极为变化多端。如此这般，诸天身色众生有差别，凭借第一禅，以心识实相统一，身色虽异而于识相亦统一，理当如此认识。
Yathā ca te, evaṃ catūsu apāyesu sattā. Nirayesu hi kesañci gāvutaṃ, kesañci aḍḍhayojanaṃ, kesañci yojanaṃ attabhāvo hoti, devadattassa pana yojanasatiko jāto. Tiracchānesupi keci khuddakā, keci mahantā. Pettivisayepi keci saṭṭhihatthā, keci sattatihatthā, keci asītihatthā honti, keci suvaṇṇā, keci dubbaṇṇā honti. Tathā kālakañjikā asurā. Api cettha dīghapiṭṭhikapetā nāma saṭṭhiyojanikāpi honti. Saññā pana sabbesampi akusalavipākaahetukāva honti. Iti āpāyikāpi nānattakāyā ekattasaññinotveva saṅkhyaṃ gacchanti.
犹如上述梵天身色各异，如此在四恶趣中众生亦然。于地狱中，有些地狱宽广约一臂，有些半由旬，有些一由旬，欲界天中则有百由旬之寿。于畜生界中，有的身体短小，有的大身长躯。于饿鬼界，有的身长六十手臂，有的七十手臂，有的八十手臂，有的色金光耀，有的色浊暗。恶鬼界如黑暝魔鬼亦然。有时被称作长腹饿鬼，其身长亦有六十由旬。观诸一切识相，皆因恶业果报所感，故均属不善因缘所致。由此恶趣众生身色虽异，其心识相统一，故名统计。
Ābhassarāti daṇḍaukkāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati vissaratīti ābhassarā. Tesu pañcakanayena dutiyatatiyajjhānadvayaṃ parittaṃ bhāvetvā upapannā parittābhā nāma honti, tesaṃ dve kappā āyuppamāṇaṃ. Majjhimaṃ bhāvetvā upapannā appamāṇābhā nāma honti, tesaṃ cattāro kappā āyuppamāṇaṃ. Paṇītaṃ bhāvetvā upapannā ābhassarā nāma honti, tesaṃ aṭṭha kappā āyuppamāṇaṃ. Idha pana ukkaṭṭhaparicchedavasena sabbepi te gahitā. Sabbesañhi tesaṃ kāyo ekavipphārova hoti, saññā pana avitakkavicāramattā vā avitakkaavicārā vāti nānā.
所谓光明者，譬如刀割铁似者，自这些身体中放射光辉，如同断裂片不断脱落而渐次飞散，此谓光明。诸身以五种色作基础，修习第二第三禅而得光明，此光名为限制光，寿命二劫。修习中禅而得光名无限光，寿命四劫。修习清净光明禅则名清净光，寿命八劫。这里以十二段划分，诸光皆得约束。全体诸身皆具一变之色，而心识则仅中心中有分别，不起思惟，或者不分别，这即色之变化与识之状态。
Subhakiṇhāti subhena okiṇṇā vikiṇṇā, subhena sarīrappabhāvaṇṇena ekagghanāti attho. Etesañhi ābhassarānaṃ viya na chijjitvā chijjitvā pabhā gacchati. Pañcakanaye pana parittamajjhimapaṇītassa catutthajjhānassa vasena soḷasadvattiṃsacatusaṭṭhikappāyukā parittasubhaappamāṇasubhasubhakiṇhā nāma hutvā nibbattanti. Iti sabbepi te ekattakāyā ceva catutthajjhānasaññāya ekattasaññino cāti veditabbā. Vehapphalāpi catutthaviññāṇaṭṭhitimeva bhajanti. Asaññasattā viññāṇābhāvā ettha saṅgahaṃ na gacchanti, sattāvāsesu gacchanti.
所谓纯净光，意即光明由纯净莹洁色身产生，身体统一而光辉明亮。此种诸光如其所说，虽光明不断更新，但不被消灭。五色之中，中间偏向清净的第四禅所生者，寿命十六千七百六十四劫，名为限制光、清净光、纯净光。故此诸身虽各异，有统一的心识，并具第四禅识相统一。辟支佛亦于第四识故住。无识三界者无心识不集于此，仅存于众生界。
Suddhāvāsā vivaṭṭapakkhe ṭhitā na sabbakālikā, kappasatasahassampi asaṅkhyeyyampi buddhasuññe loke nuppajjanti. Soḷasakappasahassabbhantare buddhesu uppannesuyeva uppajjanti, dhammacakkappavattassa bhagavato khandhavāraṭṭhānasadisā honti. Tasmā neva viññāṇaṭṭhitiṃ na sattāvāsaṃ bhajanti. Mahāsīvatthero pana – ‘‘na kho pana so sāriputta sattāvāso sulabharūpo yo mayā anivutthapubbo iminā dīghena addhunā aññatra suddhāvāsehi devehī’’ti (ma. ni. 1.160) iminā suttena suddhāvāsāpi catutthaviññāṇaṭṭhitiṃ catutthasattāvāsaṃyeva bhajantīti vadati, taṃ appaṭibāhiyattā suttassa anuññātaṃ.
纯净居所者，即居于清净界边，她们虽非永恒，但在百千劫、无数劫中不会再生于无佛世界。寿命十六千劫之内，净居所众生及初转法轮世尊同处法轮边界。因此净居所众生既无第四识之常住，亦无恒常生命。大长老摩诃斯伐达曾说：“沙利子，净居所众生难得，我以前生生中未曾遇见，唯有净居所众生与天人。”（摩尼一卷160）由此经疏此说净居所众生亦具第四识、第四位诸觉，唯知识未广传。
Sabbaso rūpasaññānantiādīnaṃ attho visuddhimagge vutto. Nevasaññānāsaññāyatanaṃ pana yatheva saññāya, evaṃ viññāṇassapi sukhumattā neva viññāṇaṃ nāviññāṇaṃ. Tasmā viññāṇaṭṭhitīsu avatvā āyatanesu vuttaṃ.
所谓一切色识相，即指经中净化之道。非识非非识境界虽由识所起，但识极为细微，既非识亦非非识。由此于识之境内，乃至六处界中皆作此说法。
§128
128.Tatrāti tāsu viññāṇaṭṭhitīsu. Tañca pajānātīti tañca viññāṇaṭṭhitiṃ pajānāti. Tassā ca samudayanti ‘‘avijjāsamudayā rūpasamudayo’’tiādinā (paṭi. ma. 1.49) nayena tassā samudayañca pajānāti. Tassā ca atthaṅgamanti – ‘‘avijjānirodhā rūpanirodho’’tiādinā nayena tassā atthaṅgamañca pajānāti. Assādanti yaṃ rūpaṃ paṭicca…pe… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti, evaṃ tassā assādañca pajānāti. Ādīnavanti yaṃ rūpaṃ…pe… yaṃ viññāṇaṃ aniccaṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti, evaṃ tassā ādīnavañca pajānāti. Nissaraṇanti yo rūpasmiṃ…pe… yo viññāṇe chandarāgavinayo, chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti (saṃ. ni. 2.26) evaṃ tassā nissaraṇañca pajānāti. Kallaṃ nu tenāti yuttaṃ nu tena bhikkhunā taṃ viññāṇaṭṭhitiṃ taṇhāmānadiṭṭhīnaṃ vasena ahanti vā mamanti vā abhinanditunti. Etenupāyena sabbattha veditabbo. Yattha pana rūpaṃ natthi, tattha catunnaṃ khandhānaṃ vasena, yattha viññāṇaṃ natthi, tattha ekassa khandhassa vasena samudayo yojetabbo. Āhārasamudayā āhāranirodhāti idañcettha padaṃ yojetabbaṃ.
128. 有关那些存在于识所立者中者，它也知道它，即它了知识的立处。因缘起者认为“无明为缘起，色为缘起”等义故，所以它了解缘起的事实。若缘灭者，则以“无明灭、色灭”等义故，故它亦了知缘灭的事实。所谓满足，是指依赖色而生的……依赖识而生的快乐、安乐，此谓识的满足，因此它亦知满足。所谓烦恼，是指依赖色而生的……依赖识而生的无常、苦、变化法，此谓识的烦恼，因此它亦知烦恼。所谓解脱，是指对于色生起的贪爱、欲望和憎恶的稳率，以及对于识生起的贪爱、欲望和憎恶的止息、废除，此谓识的解脱，因此它亦知解脱。究竟是否如是，即比库是否凭此识住于贪欲、嗔恚、我见等所，处于喜乐或憎恶中，为可赞叹者？借此方式应当处处认识。若于何处无色，须依四蕴而住；若无识，须依某一蕴而生起缘起。所谓取食之因起及其灭此处应当立足。
Yato kho, ānanda, bhikkhūti yadā kho ānanda, bhikkhu. Anupādā vimuttoti catūhi upādānehi aggahetvā vimutto. Paññāvimuttoti paññāya vimutto. Aṭṭha vimokkhe asacchikatvā paññābaleneva nāmakāyassa ca rūpakāyassa ca appavattiṃ katvā vimuttoti attho. So sukkhavipassako ca paṭhamajjhānādīsu aññatarasmiṃ ṭhatvā arahattaṃ patto cāti pañcavidho. Vuttampi cetaṃ – ‘‘katamo ca puggalo paññāvimutto? Idhekacco puggalo na heva kho aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati puggalo paññāvimutto’’ti (pu. pa. 15).
安得啊，安得！比库者，当安得比库已断四种取缚而得解脱时，是智慧所出的解脱。不执八解脱而靠智慧的力量，克服名色的障碍，成就解脱之意。此人于初禅等中，或于某一处住持，遂证得阿拉汉果，谓之五种之一也。经典又说：“何人乃智慧解脱者？有一人不恃身体触境修行，凭智慧见法，染污尽灭，此人名为智慧解脱者。”
Aṭṭhavimokkhavaṇṇanā八解脱之解释
§129
129. Evaṃ ekassa bhikkhuno nigamanañca nāmañca dassetvā itarassa dassetuṃ aṭṭha kho imetiādimāha. Tattha vimokkhoti kenaṭṭhena vimokkho? Adhimuccanaṭṭhena. Ko panāyaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu muccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho, pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Ayaṃ panattho pacchime vimokkhe natthi, purimesu sabbesu atthi.
129. 诸如此类，一比库既无所显述的八法及名称，亦不为他人所见，谓其无八法等。问：此处的解脱，究竟为何种解脱？答：为究竟剪断。何谓究竟剪断？谓对根本法的明了确断剪除、对念住对象没有动摇、如同病人卧床睡眠般绝无忧虑、殊深无疑，始能无怀疑地起于根本缘起。此法于后期解脱不存在，但于前诸解脱法则皆有此理。
Rūpī rūpāni passatīti ettha ajjhattaṃ kesādīsu nīlakasiṇādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassatthīti rūpī. Bahiddhā rūpāni passatīti bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhāvatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāri rūpāvacarajjhānāni dassitāni. Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva uppāditajjhānassa puggalassa rūpāvacarajjhānāni dassitāni.
所谓色者，是指此处内在之色，即由头发等所构成的蓝色遁入三支的色境入门，乃至内作色界禅定之色。外部色者是指外在各色境界，譬如外处蓝色禅定色等分别现见。通过内外禅具修习禅定者，显现四种内在色界禅定。所谓内无色取者，是指内在不安起色法之识。由此外境所成禅定者，显现于具足此类外色之修行者内在色界禅定。
Subhantveva adhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāyaṃ subhanti ābhogo natthi, yo pana visuddhaṃ subhaṃ kasiṇamārammaṇaṃ karitvā viharati, so yasmā subhanti adhimutto hotīti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana – ‘‘kathaṃ subhantveva adhimutto hotīti vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇā, muditā, upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ subhaṃ tveva adhimutto hotīti vimokkho’’ti (paṭi. ma. 1.212) vuttaṃ.
所谓美妙，即指此处显现为至净之蓝色等色禅者。所谓界则内无任何杂质不净。因为修行者若专注于美妙光境，内外修习清净色法，方能显现为美妙境界，如是故宣说此法。经藏中《正断经》亦言：“如何谓专注美妙境界为解脱？此中比库以包含慈心之心分别向一方安住……慈心遍及众生，众生不生嫉妒；以悲、喜、舍心分布于一方，众生无反感，如是专注达成美妙解脱。”
Sabbaso rūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge vuttameva. Ayaṃ aṭṭhamo vimokkhoti ayaṃ catunnaṃ khandhānaṃ sabbaso visuddhattā vimuttattā aṭṭhamo uttamo vimokkho nāma.
所谓八解脱色识取等，是指于整个净化道中所述色法之完全清净，此即第八最上解脱法，亦为四蕴中诸法清净无碍而名八解脱最高解脱。
§130
130.Anulomanti ādito paṭṭhāya yāva pariyosānā. Paṭilomanti pariyosānato paṭṭhāya yāva ādito. Anulomapaṭilomanti idaṃ atipaguṇattā samāpattīnaṃ aṭṭhatvāva ito cito ca sañcaraṇavasena vuttaṃ. Yatthicchakanti okāsaparidīpanaṃ, yattha yattha okāse icchati. Yadicchakanti samāpattidīpanaṃ, yaṃ yaṃ samāpattiṃ icchati. Yāvaticchakanti addhānaparicchedadīpanaṃ , yāvatakaṃ addhānaṃ icchati. Samāpajjatīti taṃ taṃ samāpattiṃ pavisati. Vuṭṭhātīti tato uṭṭhāya tiṭṭhati.
所谓顺行者，是指从起始处开始向终结处行进；逆行者，则是从终结处返回到起始处。顺行与逆行即是这类超越常态的境界的两种运动方式，通常说成八种状态的往来移动。所谓“意欲眼”，如同引导门窗的灯火，照亮它想要照亮的地方。所谓“意欲眼”，则指引导进入它所愿意进入的境界。所谓“意欲门”，是指引领进入它所欲控制的范围。所谓“进入”，即是进入那个境界。所谓“起立”，则是从那个境界升起，站立而立。
Ubhatobhāgavimuttoti dvīhi bhāgehi vimutto, arūpasamāpattiyā rūpakāyato vimutto, maggena nāmakāyato vimuttoti. Vuttampi cetaṃ –
所谓双向解脱，是指通过两种途径得到解脱：一是通过非色界三昧的解脱，二是通过色身的解脱，又称为因道的解脱。对此曾有言说：
‘‘Accī yathā vātavegena khittā, (upasivāti bhagavā)
“就像火炽烈风暴中被吹倒的一根树枝，（世尊所说）
Atthaṃ paleti na upeti saṅkhaṃ;
“意思失去，号角未响；
Evaṃ munī nāmakāyā vimutto,
同样，圣者对于名色之身的解脱，
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080);
意思失去，号角未响。”这是经典中的教诲。（《增支部·第1080经》）
So panesa ubhatobhāgavimutto ākāsānañcāyatanādīsu aññatarato uṭṭhāya arahattaṃ patto ca anāgāmī hutvā nirodhā uṭṭhāya arahattaṃ patto cāti pañcavidho. Keci pana – ‘‘yasmā rūpāvacaracatutthajjhānampi duvaṅgikaṃ upekkhāsahagataṃ, arūpāvacarajjhānampi tādisameva. Tasmā rūpāvacaracatutthajjhānato uṭṭhāya arahattaṃ pattopi ubhatobhāgavimutto’’ti.
于是说，从两种解脱中获得自由者，对于由虚空、无边处等诸根境界之一部分起身，已经证得阿拉汉果，并且成为不还果者，从灭中起身而证得阿拉汉果者共有五种。又有几人说：『因为色界梵四禅中二支行含舍观，及无色界禅中二支行含舍观相同，故从色界梵四禅起身而证得阿拉汉果者，也属两种解脱中之一。』
Ayaṃ pana ubhatobhāgavimuttapañho heṭṭhā lohapāsāde samuṭṭhahitvā tipiṭakacūḷasumanattherassa vaṇṇanaṃ nissāya cirena vinicchayaṃ patto . Girivihāre kira therassa antevāsiko ekassa piṇḍapātikassa mukhato taṃ pañhaṃ sutvā āha – ‘‘āvuso, heṭṭhālohapāsāde amhākaṃ ācariyassa dhammaṃ vaṇṇayato na kenaci sutapubba’’nti. Kiṃ pana, bhante, thero avacāti? Rūpāvacaracatutthajjhānaṃ kiñcāpi duvaṅgikaṃ upekkhāsahagataṃ kilese vikkhambheti, kilesānaṃ pana āsannapakkhe virūhanaṭṭhāne samudācarati. Ime hi kilesā nāma pañcavokārabhave nīlādīsu aññataraṃ ārammaṇaṃ upanissāya samudācaranti, rūpāvacarajjhānañca taṃ ārammaṇaṃ na samatikkamati. Tasmā sabbaso rūpaṃ nivattetvā arūpajjhānavasena kilese vikkhambhetvā arahattaṃ pattova ubhatobhāgavimuttoti, idaṃ āvuso thero avaca. Idañca pana vatvā idaṃ suttaṃ āhari – ‘‘katamo ca puggalo ubhatobhāgavimutto. Idhekacco puggalo aṭṭhavimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati puggalo ubhatobhāgavimutto’’ti (pu. pa. 24).
这两种解脱难题，是我在下方铁阁期间，依止三藏小赞诗长老的注释，经过长久思考而悟得的。碧山寺里一位住持长老默闻一个乞食人的口中此难题，于是说：『师兄，我们下方铁阁未曾听闻老师曾解说此义。』尊者啊，这长老的教导是什么？色界梵四禅中确有二支行含舍观伴随而生，能使烦恼暂时安住，烦恼却在临近消灭的边际处兴起行事。这些烦恼，名为五种垢染状态，在蓝色等中界中依托某种境缘起行，色界禅不能超越此境缘。因此，必须弃绝一切色相，依无色禅摧伏烦恼而证阿拉汉果，这就是真正的两种解脱者。师兄，这就是那长老所说的。说此后，诵持此经言：『什么人是两种解脱者？此人身触八解脱，慧见亦如此，烦恼尽灭，此人名为两种解脱者。』（小部律篇24）
Imāya ca ānanda ubhatobhāgavimuttiyāti ānanda ito ubhatobhāgavimuttito. Sesaṃ sabbattha uttānamevāti.
此处所说的阿难“两种解脱”，即是从此处说的两种解脱。其余诸解脱，自当普遍由此中提出。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 以上为《吉祥悦意》长部注疏中
Mahānidānasuttavaṇṇanā niṭṭhitā. · 《大因缘经》之解释终了。