5. Janavasabhasuttaṃ · 5. 遮那瓦萨巴经义注
5. Janavasabhasuttavaṇṇanā5. 阇那瓦萨巴经注释
Nātikiyādibyākaraṇavaṇṇanā纳提咖等记说注释
§273-275
273-275.Evaṃme sutanti janavasabhasuttaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – parito parito janapadesūti samantā samantā janapadesu. Paricāraketi buddhadhammasaṅghānaṃ paricārake. Upapattīsūti ñāṇagatipuññānaṃ upapattīsu. Kāsikosalesūti kāsīsu ca kosalesu ca, kāsiraṭṭhe ca kosalaraṭṭhe cāti attho. Esa nayo sabbattha. Aṅgamagadhayonakakambojaassakaavantiraṭṭhesu pana chasu na byākaroti. Imesaṃ pana soḷasannaṃ mahājanapadānaṃ purimesu dasasuyeva byākaroti. Nātikiyāti nātikagāmavāsino.
273-275。如是我闻，有人传说人民大会经。其中文义说明无上地位者为『遍及诸方诸邦』，即在四方各处之邦国皆是。『侍者』者，谓佛法僧三宝之侍护者也。『修习处』则指已洞悉智慧功德之修习处。在此『迦尸迦萨罗』指迦尸国与萨罗国，即迦尸和萨罗两国之意。此义通行无处不适。至于在昂伽、摩揭陀、优那迦、甘蔗、阿吒利等六国，则不详破释。但于十六大国中，前述十国义义明确。『纳郤』意即居住在纳郤村落之人。
Tenāti tena anāgāmiādibhāvena. Sutvāti sabbaññutaññāṇena paricchinditvā byākarontassa bhagavato pañhābyākaraṇaṃ sutvā tesaṃ anāgāmiādīsu niṭṭhaṅgatā hutvā. Tena anāgāmiādibhāvena attamanā ahesuṃ. Aṭṭhakathāyaṃ pana tenāti te nātikiyāti vuttaṃ. Etasmiṃ atthe na-kāro nipātamattaṃ hoti.
『十那』者示以十方无余，依无来等义由。『闻』者谓诸佛以无尽智慧彻知分明而开示释疑，故其问答义得究竟终结。依此十方无来等义，众生于自心内发觉真谛。于注疏中『十那、纳郤』二词俱已解说，是以此处只是单名而无附加语。
Ānandaparikathāvaṇṇanā阿难对话注释
§277
277.Bhagavantaṃ kittayamānarūpoti aho buddho, aho dhammo, aho saṅgho; aho dhammo svākkhātoti evaṃ kittayantova kālamakāsi. Bahujano pasīdeyyāti amhākaṃ pitā mātā bhātā bhaginī putto dhītā sahāyako, tena amhehi saddhiṃ ekato bhuttā, ekato sayitā, tassa idañcidañca manāpaṃ akarimha, so kira anāgāmī sakadāgāmī sotāpanno; aho sādhu, aho suṭṭhūti evaṃ bahujano pasādaṃ āpajjeyya.
277.世尊被赞叹而形容曰：啊，觉者！啊，法！啊，僧！啊，佛法明示（svākkhāto Dharma）！如此广泛赞叹，意在使大众信悦。吾等视为父母、兄弟姊妹、子女及助伴，于是共食共卧，心生欢喜。彼实为无余、一次来、生起流通、初果圣者。此赞皆令大众生起欢喜感受。
§278
278.Gatinti ñāṇagatiṃ. Abhisamparāyanti ñāṇābhisamparāyameva. Addasā khoti kittake jane addasa? Catuvīsatisatasahassāni.
278.『去』指智慧之去向行进。『随』则谓智慧之随行流转。『观者曰：‘汝观见于何处？’答：‘两万四千千百’。』
§279
279.Upasantapadissoti upasantadassano. Bhātirivāti ativiya bhāti, ativiya virocati. Indriyānanti manacchaṭṭhānaṃ indriyānaṃ. Addasaṃ kho ahaṃ ānandāti neva dasa, na vīsati, na sataṃ, na sahassaṃ, anūnādhikāni catuvīsatisatasahassāni addasanti āha.
279.『止步见者』者，即示现平止之见。『如兄弟之过分光显』，意谓逾越平常光明，甚为渊奥。『根所』谓内心六根，心所依止处。答曰：‘我未见十、二十、百或千，唯见乃至二万四千千百略多。’
Janavasabhayakkhavaṇṇanā阇那瓦萨巴亚卡注释
§280
280. Disvā pana me ettako jano maṃ nissāya dukkhā pamuttoti balavasomanassaṃ uppajji, cittaṃ pasīdi, cittassa pasannattā cittasamuṭṭhānaṃ lohitaṃ pasīdi, lohitassa pasannattā manacchaṭṭhāni indriyāni pasīdiṃsūti sabbamidaṃ vatvā atha kho ānandātiādimāha. Tattha yasmā so bhagavato dhammakathaṃ sutvā dasasahassādhikassa janasatasahassassa jeṭṭhako hutvā sotāpanno jāto, tasmā janavasabhotissa nāmaṃ ahosi.
280.我见诸多众生依止于我，苦难遂解，心欢喜悦，心净明亮，起心静柔，色红明净，内心畅悦，诸根欢喜。讲述此事者乃佛所教法中，曾作无数级别诸千万人中最上，得初果已出生者，故名曰‘世尊与众生集会’。
Ito sattāti ito devalokā cavitvā satta. Tato sattāti tato manussalokā cavitvā satta. Saṃsārāni catuddasāti sabbāpi catuddasakhandhapaṭipāṭiyo. Nivāsamabhijānāmīti jātivasena nivāsaṃ jānāmi. Yattha me vusitaṃ pureti yattha devesu ca vessavaṇassa sahabyataṃ upagatena manussesu ca rājabhūtena ito attabhāvato pureyeva mayā vusitaṃ. Pure evaṃ vusitattā eva ca idāni sotāpanno hutvā tīsu vatthūsu bahuṃ puññaṃ katvā tassānubhāvena upari nibbattituṃ samatthopi dīgharattaṃ vusitaṭṭhāne nikantiyā balavatāya ettheva nibbatto.
从这里起，众生世间七众起灭，天界亦复七众起灭。转生世间十四有，皆是以十四蕴为生住。所谓知住，是说以生类知所住之处。我所居住，先前所经历之地，即天众与魔众所共处之所，及为人类中为王之地，皆因自性本来所居住之所。先前之经历史历历在目，而今已成初果，成为初果时所住之地，因曾于三界修诸善功德，故以其所感之力，能在此处长时住止，身心安稳，不退转而住于此。
§281
281.Āsā ca pana me santiṭṭhatīti imināhaṃ sotāpannoti na suttappamattova hutvā kālaṃ vītināmesiṃ. Sakadāgāmimaggatthāya pana me vipassanā āraddhā. Ajjeva ajjeva paṭivijjhissāmīti evaṃ saussāho viharāmīti dasseti. Yadaggeti laṭṭhivanuyyāne paṭhamadassane sotāpannadivasaṃ sandhāya vadati. Tadagge ahaṃ, bhante, dīgharattaṃ avinipāto avinipātaṃ sañjānāmīti taṃdivasaṃ ādiṃ katvā, ahaṃ, bhante, purimaṃ catuddasaattabhāvasaṅkhātaṃ dīgharattaṃ avinipāto laṭṭhivanuyyāne sotāpattimaggavasena adhigataṃ avinipātadhammataṃ sañjānāmīti attho. Anacchariyanti anuacchariyaṃ. Cintayamānaṃ punappunaṃ acchariyamevidaṃ yaṃ kenacideva karaṇīyena gacchanto bhagavantaṃ antarāmagge addasaṃ. Idampi acchariyaṃ yañca vessavaṇassa mahārājassa sayaṃparisāya bhāsato bhagavato diṭṭhasadisameva sammukhā sutaṃ. Dve paccayāti antarāmagge diṭṭhabhāvo ca vessavaṇassa sammukhā sutaṃ ārocetukāmatā ca.
281.我尚存嗜爱故，言此时我虽成初果，却未如实断除诸染污，时间虽逝，我未懈怠。然眼下为入中道正行，一心勤修观察。今且立志，今当实现决断，常怀此心。如此恒励，不废不馁。于森林中田野初见初果果人日，发此誓言。复对他言，长时无退转，断除退失等法。我于森林初见初果，所得无退转法，即是无退失功德。此道非异，亦非他异。反复思惟，不觉奇异，因缘所至，于隐处偶见世尊入道之迹。此亦奇异，及至听闻世尊及其同众，当面而听，深信如实所见。所谓二因，是指入道之迹的显现与世尊亲自言说之间二缘。
Devasabhāvaṇṇanā天众会注释
§282
282.Sannipatitāti kasmā sannipatitā? Te kira catūhi kāraṇehi sannipatanti. Vassūpanāyikasaṅgahatthaṃ, pavāraṇāsaṅgahatthaṃ, dhammasavanatthaṃ, pāricchattakakīḷānubhavanatthanti. Tattha sve vassūpanāyikāti āsāḷhīpuṇṇamāya dvīsu devalokesu devā sudhammāya devasabhāya sannipatitvā mantenti asukavihāre eko bhikkhu vassūpagato, asukavihāre dve tayo cattāro pañca dasa vīsati tiṃsaṃ cattālīsaṃ paññāsaṃ sataṃ sahassaṃ bhikkhū vassūpagatā, etthettha ṭhāne ayyānaṃ ārakkhaṃ susaṃvihitaṃ karothāti evaṃ vassūpanāyikasaṅgaho kato hoti.
282.集会者，何谓集会？谓因四事而集会者也。一者雨季安居集合，二者雨季结束集合，三者闻法集合，四者范网戏具集合。其中雨季安居者，谓夏季十五满月于二天界诸天，为护法而集聚，会聚如一比库出雨季入夏。而不足之处病难处，有一比库入雨季安居；足数者二至三、四、五、二十、三十、四十、五十、百、千比库，皆集于雨季安居处，且护卫师母比库尼秩序无违，此谓雨季安居集聚也。
Tadāpi eteneva kāraṇena sannipatitā. Idaṃ tesaṃ hoti āsanasminti idaṃ tesaṃ catunnaṃ mahārājānaṃ āsanaṃ hoti. Evaṃ tesu nisinnesu atha pacchā amhākaṃ āsanaṃ hoti.
虽然如此因缘而集会，此谓集会者也。此为诸比库所踞之坐席，此为四位大王所乘之坐席。如此坐在其上者，后方即为我等所居之坐席。
Yenatthenāti yena vassūpanāyikatthena. Taṃ atthaṃ cintayitvā taṃ atthaṃ mantayitvāti taṃ araññavāsino bhikkhusaṅghassa ārakkhatthaṃ cintayitvā. Etthettha vuṭṭhabhikkhusaṅghassa ārakkhaṃ saṃvidahathāti catūhi mahārājehi saddhiṃ mantetvā. Vuttavacanāpi tanti tettiṃsa devaputtā vadanti, mahārājāno vuttavacanā nāma. Tathā tettiṃsa devaputtā paccānusāsanti, itare paccānusiṭṭhavacanā nāma. Padadvayepi pana tanti nipātamattameva. Avipakkantāti agatā.
为何曰如此？以雨季安居之因故也。思虑此义，计议其意，谓为森林比库僧团之护卫而虑。于是四大王共议，成立僧团护卫。传言中谓三十三天之天子，名曰大王。又三十三天子彼此相互嘱咐，称之为互嘱言。两句乃是言语虽短而意犹丰足。未有背离谓之未背离。
§283
283.Uḷāroti vipulo mahā. Devānubhāvanti yā sā sabbadevatānaṃ vatthālaṅkāravimānasarīrānaṃ pabhā dvādasa yojanāni pharati. Mahāpuññānaṃ pana sarīrappabhā yojanasataṃ pharati. Taṃ devānubhāvaṃ atikkamitvā.
283.广阔者，谓广大者也。云曰，此乃诸天所有，天界宝器宝殿的光明外放达十二由旬。诸大功德者，其身体之光辉远达百由旬。彼已超越此等天光辉。
Brahmunohetaṃ pubbanimittanti yathā sūriyassa udayato etaṃ pubbaṅgamaṃ etaṃ pubbanimittaṃ yadidaṃ aruṇuggaṃ, evameva brahmunopi etaṃ – ‘‘pubbanimitta’’nti dīpeti.
如同说到梵天的前行相，是比喻日出时的前行相，即早晨的赤红天空，梵天亦如是，将此称为“前行相”，以此明示。
Sanaṅkumārakathāvaṇṇanā萨南咖玛拉咖谈论注释
§284
284.Anabhisambhavanīyoti apattabbo, na taṃ devā tāvatiṃsā passantīti attho. Cakkhupathasminti cakkhupasāde āpāthe vā. So devānaṃ cakkhussa āpāthe sambhavanīyo pattabbo na hoti, na abhibhavatīti vuttaṃ hoti. Heṭṭhā heṭṭhā hi devatā uparūpari devānaṃ oḷārikaṃ katvā māpitameva attabhāvaṃ passituṃ sakkonti, vedapaṭilābhanti tuṭṭhipaṭilābhaṃ. Adhunābhisitto rajjenāti sampati abhisitto rajjena. Ayaṃ panattho duṭṭhagāmaṇiabhayavatthunā dīpetabbo –
284.关于“不可现起”的含义，应理解为“不应发作、不可生起”，并非指天众观察数数天。此外，也不是指“视路”、“眼根被损”的意思。这里说，天众的眼根并非一定会受损，也不会战胜天众，这是佛典中所说的。因为天神之间时常相互暗中观察测量，只能看到彼此的身影，享受彼此所给予的悦乐及满足。如今所说的“被王朝侵袭”之义，应以此为喻，指被恶牢罗等坏人威胁之义。
So kira dvattiṃsa damiḷarājāno vijitvā anurādhapure pattābhiseko tuṭṭhasomanassena māsaṃ niddaṃ na labhi, tato – ‘‘niddaṃ na labhāmi, bhante’’ti bhikkhusaṅghassa ācikkhi. Tena hi, mahārāja, ajja uposathaṃ adhiṭṭhāhīti. So ca uposathaṃ adhiṭṭhāsi. Saṅgho gantvā – ‘‘cittayamakaṃ sajjhāyathā’’ti aṭṭha ābhidhammikabhikkhū pesesi. Te gantvā – ‘‘nipajja tvaṃ, mahārājā,’’ti vatvā sajjhāyaṃ ārabhiṃsu. Rājā sajjhāyaṃ suṇantova niddaṃ okkami. Therā – rājānaṃ mā pabodhayitthāti pakkamiṃsu. Rājā dutiyadivase sūriyuggamane pabujjhitvā there apassanto – ‘‘kuhiṃ ayyā’’ti pucchi. Tumhākaṃ niddokkamanabhāvaṃ ñatvā gatāti. Natthi, bho, mayhaṃ ayyakassa dārakānaṃ ajānanakabhesajjaṃ nāma, yāva niddābhesajjampi jānanti yevāti āha.
传说有二十三位瞻毗国王想征服阿努若那城。加冕之后心中不悦，整整一个月无法安眠，便对比库僧团说：“我无法得眠，尊者们。”因而尊者们宣布，国王当日举行伍波萨他法会。僧团赴会，选派八名清净比库教诲国王，众比库至会场时说：“请退下，尊敬的国王”，便开始讲法。国王听法时，睡意油然而生。长老们心念“不要惊动国王”，便轻轻离去。翌日清晨，国王见比库长老，询问道：“尊者那里去？”因知长老睡眠消退而去，答曰：“大王，我知有些僧人懂得治疗孩童不育及失眠之法。”
Pañcasikhoti pañcasikhagandhabbasadiso hutvā. Pañcasikhagandhabbadevaputtassa kira sabbadevatā attabhāvaṃ mamāyanti. Tasmā brahmāpi tādisaṃyeva attabhāvaṃ nimminitvā pāturahosi. Pallaṅkena nisīdīti pallaṅkaṃ ābhujitvā nisīdi.
五髻者，谓其头上似五髻的神灵。传说五髻香风神子号称诸神变化之身，因此梵天亦生起如彼变化形态。梵天坐在床褥上，先移动床褥再坐。
Vissaṭṭhoti sumutto apalibuddho. Viññeyyoti atthaviññāpano. Mañjūti madhuro mudu. Savanīyoti sotabbayuttako kaṇṇasukho. Bindūti ekagghano. Avisārīti suvisado avippakiṇṇo. Gambhīroti nābhimūlato paṭṭhāya gambhīrasamuṭṭhito, na jivhādantaoṭṭhatālumattappahārasamuṭṭhito. Evaṃ samuṭṭhito hi amadhuro ca hoti, na ca dūraṃ sāveti. Ninnādīti mahāmeghamudiṅgasaddo viya ninnādayutto. Apicettha pacchimaṃ pacchimaṃ padaṃ purimassa purimassa atthoyevāti veditabbo. Yathāparisanti yattakā parisā, tattakameva viññāpeti. Anto parisāyaṃ yevassa saddo samparivattati, na bahiddhā vidhāvati. Ye hi kecīti ādi bahujanahitāya paṭipannabhāvadassanatthaṃ vadati. Saraṇaṃ gatāti na yathā vā tathā vā saraṇaṃ gate sandhāya vadati. Nibbematikagahitasaraṇe pana sandhāya vadati. Gandhabbakāyaṃ paripūrentīti gandhabbadevagaṇaṃ paripūrenti. Iti amhākaṃ satthu loke uppannakālato paṭṭhāya cha devalokādīsu piṭṭhaṃ koṭṭetvā pūritanāḷi viya saravananaḷavanaṃ viya ca nirantaraṃ jātaparisāti āha.
“分明已解”者，意为解脱的清净者。“可知”者，指传达真义之人。“柔和”者，谓言辞甜美温柔。“可闻”者，适合倾听令人耳悦。“一滴”者，指聚合于一点。“清净无染”者，指无蕴蓄烦恼。“深远”者，谓其起源非浅表，而由根本而生，不是由舌头震动声腔所生。如此生起之音即不甜，也不远传。 “低沉”者，如大云块之隆隆之声。“依次区分”者，要了解发音的先后顺序、不同位置含义。譬如所围绕的众会所发声音，应限于内部循环，不向外扩散。传说此音是多听众以利众生解脱而修习，如同香风神族围绕普现天界，连续不断地传播正法，如此说法为我等世尊教法启示自始至今的缘起。
Bhāvitaiddhipādavaṇṇanā已修神足的解释
§287
287.Yāvasupaññattā cime tena bhagavatāti tena mayhaṃ satthārā bhagavatā yāva supaññattā yāva sukathitā. Iddhipādāti ettha ijjhanaṭṭhena iddhi, patiṭṭhānaṭṭhena pādāti veditabbā. Iddhipahutāyāti iddhipahonakatāya. Iddhivisavitāyāti iddhivipajjanabhāvāya, punappunaṃ āsevanavasena ciṇṇavasitāyāti vuttaṃ hoti. Iddhivikubbanatāyāti iddhivikubbanabhāvāya, nānappakārato katvā dassanatthāya. Chandasamādhippadhānasaṅkhārasamannāgatantiādīsu chandahetuko chandādhiko vā samādhi chandasamādhi, kattukamyatāchandaṃ adhipatiṃ karitvā paṭiladdhasamādhissetaṃ adhivacanaṃ. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Catukiccasādhakassa sammappadhānavīriyassetaṃ adhivacanaṃ. Samannāgatanti chandasamādhinā ca padhānasaṅkhārena ca upetaṃ. Iddhipādanti nipphattipariyāyena ijjhanaṭṭhena vā, ijjhanti etāya sattā iddhā vuddhā ukkaṃsagatā hontīti iminā vā pariyāyena iddhīti saṅkhyaṃ gatānaṃ abhiññācittasampayuttānaṃ chandasamādhipadhānasaṅkhārānaṃ adhiṭṭhānaṭṭhena pādabhūto sesacittacetasikarāsīti attho. Vuttañhetaṃ – ‘‘iddhipādoti tathābhūtassa vedanākkhandho, saññākkhandho, saṅkhārakkhandho viññāṇakkhandho’’ti (vibha. 434). Iminā nayena sesesupi attho veditabbo. Yatheva hi chandaṃ adhipatiṃ karitvā paṭiladdhasamādhi chandasamādhīti vutto, evaṃ vīriyaṃ, cittaṃ, vīmaṃsaṃ adhipatiṃ karitvā paṭiladdhasamādhi vīmaṃsāsamādhīti vuccati. Apica upacārajjhānaṃ pādo, paṭhamajjhānaṃ iddhi. Saupacāraṃ paṭhamajjhānaṃ pādo, dutiyajjhānaṃ iddhīti evaṃ pubbabhāge pādo, aparabhāge iddhīti evamettha attho veditabbo. Vitthārena iddhipādakathā visuddhimagge ca vibhaṅgaṭṭhakathāya ca vuttā.
287.由此称“世尊”为我师，至今仍然被称颂为世尊。所谓“神通力支”意指依照精进与坚定才能得成之力。神通力资质众多，除热心等而外还包含保持所成力、频繁适用、力盛夸大等特质。所谓“以欲望、禅定为根本”等，意指由欲求及禅定相带来之心造聚集。具足此心造者，方能成就定力。所谓“意志”等词，是指由意志与禅定心造共成之现象。此“神通力支”有其深层含义，如《净心经》注中说，“神通力支系于四蕴中的触蕴、想蕴、行蕴及识蕴”。由此亦可了知余义。如同欲望掌权使禅定得成被称为“欲定”，同样努力、心、觉察的掌权使审察定成被称为“审察定”。附带意指初禅中近支为力量，第一禅为神通，完全行进时初禅为力量，第二禅为神通，这是对之前部分的解释。神通力支之义，详见《清净道论》及《分部论注》中解说。
Keci pana ‘‘nipphannā iddhi. Anipphanno iddhipādo’’ti vadanti, tesaṃ vādamaddanatthāya abhidhamme uttaracūḷikavāro nāma ābhato – ‘‘cattāro iddhipādā chandiddhipādo, vīriyiddhipādo, cittiddhipādo, vīmaṃsiddhipādo. Tattha katamo chandiddhipādo? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi paṭhamaṃ jhānaṃ upasampajja viharati dukkhāpaṭipadaṃ dandhābhiññaṃ. Yo tasmiṃ samaye chando chandikatā kattukamyatā kusalo dhammacchando, ayaṃ vuccati chandiddhipādo, avasesā dhammā chandiddhipādasampayuttā’’ti (vibha. 458). Ime pana lokuttaravaseneva āgatā. Tattha raṭṭhapālatthero chandaṃ dhuraṃ katvā lokuttaraṃ dhammaṃ nibbattesi. Soṇatthero vīriyaṃ dhuraṃ katvā, sambhūtatthero cittaṃ dhuraṃ katvā, āyasmā mogharājā vīmaṃsaṃ dhuraṃ katvāti.
有些人说：“神通已得成就，神通根本未曾得成。”为证明他们说法的错误，阿毗达磨中有一段补遗篇名为《后念补遗》。其中说：“神通根本共有四种，名为欲神通根、精进神通根、心神通根和思辨神通根。那么何为欲神通根？此处比库于修习超世禅定时，于专入远离欲界的第一地，初入禅定，而与欲界分别相应，正调苦行的心身功德坦然当中。此时若有善巧于调心而怀渴欲、乐欲产生执意心者，此即谓欲神通根，其他诸根皆属于依附于欲神通根。”（出自《分别论》458页）这些神通根皆为专属超世而来。其中有一名为“国王长老”的人，以欲望为鞭策，产生了超世的法；“索那长老”以精进为鞭策；“桑布塔长老”以心念为鞭策；“阿耆萨魔王”以思辨为鞭策。
Tattha yathā catūsu amaccaputtesu ṭhānantaraṃ patthetvā rājānaṃ upanissāya viharantesu eko upaṭṭhāne chandajāto rañño ajjhāsayañca ruciñca ñatvā divā ca ratto ca upaṭṭhahanto rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇi. Yathā so, evaṃ chandadhurena lokuttaradhammanibbattako veditabbo.
这里譬如四个贵族之子在彼此交替承担职务时，忠诚地侍奉国王，了解国王的心意与喜好，昼夜守护，在交接期间维持国王的尊严与安乐。因如是，依此“欲望鞭策”可以知悉超世法会得成就。
Eko pana – ‘‘divase divase upaṭṭhātuṃ ko sakkoti, uppanne kicce parakkamena ārādhessāmī’’ti kupite paccante raññā pahito parakkamena sattumaddanaṃ katvā ṭhānantaraṃ pāpuṇi. Yathā so, evaṃ vīriyadhurena lokuttaradhammanibbattako veditabbo.
又譬如，有一人在国王愤怒之时勇于请命说：“谁敢每日侍奉国王？我将以全力承担所托之责。”终日持续精进侍候，守护国王，维持交接期间的职责。因如是，依此“精进鞭策”可以知悉超世法会得成就。
Eko – ‘‘divase divase upaṭṭhānampi urena sattisarapaṭicchannampi bhāroyeva, mantabalena ārādhessāmī’’ti khattavijjāya kataparicayattā mantasaṃvidhānena rājānaṃ ārādhetvā ṭhānantaraṃ pāpuṇāti. Yathā so, evaṃ cittadhurena lokuttaradhammanibbattako veditabbo.
又譬如，一位武士出于对国王的深厚了解和谋划智慧，通过谋士安排，昼夜侍奉国王，运用巧妙策略维护国王尊荣，守护其期间。因如是，依此“心念鞭策”可以知悉超世法会得成就。
Aparo – ‘‘kiṃ imehi upaṭṭhānādīhi, rājāno nāma jātisampannassa ṭhānantaraṃ denti, tādisassa dento mayhaṃ dassatī’’ti jātisampattimeva nissāya ṭhānantaraṃ pāpuṇi, yathā so, evaṃ suparisuddhaṃ vīmaṃsaṃ nissāya vīmaṃsadhurena lokuttaradhammanibbattako veditabbo.
还有一位人说：“以这些侍奉者，国王自然会交付职务，我希望亲眼目睹此事。”基于其正净的思维，依靠精细的思辨而得交接的职务。因如此，依此“思辨鞭策”可以知悉超世法会得成就。
Anekavihitanti anekavidhaṃ. Iddhividhanti iddhikoṭṭhāsaṃ.
所谓多种行持，就是各种不同的方式。所谓神通方式，即诸种神通之具体展现。
Tividhaokāsādhigamavaṇṇanā三种机会获得的解释
§288
288.Sukhassādhigamāyāti jhānasukhassa maggasukhassa phalasukhassa ca adhigamāya. Saṃsaṭṭhoti sampayuttacitto. Ariyadhammanti ariyena bhagavatā buddhena desitaṃ dhammaṃ. Suṇātīti satthu sammukhā bhikkhubhikkhunīādīhi vā desiyamānaṃ suṇāti. Yoniso manasikarotīti upāyato pathato kāraṇato ‘anicca’ntiādivasena manasi karoti. ‘‘Yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, anicce aniccanti dukkhe dukkhanti anattani anattāti asubhe asubhanti saccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati yonisomanasikāro’’ti. Evaṃ vutte yonisomanasikāre kammaṃ ārabhatīti attho. Asaṃsaṭṭhoti vatthukāmehipi kilesakāmehipi asaṃsaṭṭho viharati. Uppajjati sukhanti uppajjati paṭhamajjhānasukhaṃ. Sukhā bhiyyo somanassanti samāpattito vuṭṭhitassa jhānasukhapaccayā aparāparaṃ somanassaṃ uppajjati. Pamudāti tuṭṭhākārato dubbalapīti. Pāmojjanti balavataraṃ pītisomanassaṃ. Paṭhamo okāsādhigamoti paṭhamajjhānaṃ pañcanīvaraṇāni vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā ‘‘paṭhamo okāsādhigamo’’ti vuttaṃ.
288.所谓达致安乐，是为了获得禅那的安乐、圣道的安乐和圣果的安乐。所谓合事心，是指心成熟而相应。所谓圣法，是指由圣者世尊所宣说的法。所谓聆闻，是指在世尊及比库、比库尼等面前被教诲时所生的聆听。所谓正念，是指由于正当的路径、缘由，以“无常”等教法在心中正当观照。所谓正念者，即正当的观照，路径、缘由等正当思维，认为无常即无常，苦即苦，无我即无我，恶即恶，真理顺行之于心之内外的转变，名为正念。如此说完，正念就是启动业力的意思。所谓非合事，是指无论是对对象之欲，还是对烦恼之欲，都不再纷杂、不乱转。安乐生起，初禅的安乐现起。安乐益增，是由于禅那安乐之缘，随次第生起的安乐。由欢喜和满足所感，表现出软弱。因此强烈的欢喜与欣悦随之生起。所谓初次安坐，是指初禅破坏五盖后，取得自适之处而安住，因此名‘初次安坐’。
Oḷārikāti ettha kāyavacīsaṅkhārā tāva oḷārikā hontu, cittasaṅkhārā kathaṃ oḷārikāti? Appahīnattā. Kāyasaṅkhārā hi catutthajjhānena pahīyanti, vacīsaṅkhārā dutiyajjhānena, cittasaṅkhārā nirodhasamāpattiyā. Iti kāyavacīsaṅkhāresu pahīnesupi te tiṭṭhantiyevāti pahīne upādāya appahīnattā oḷārikā nāma jātā. Sukhanti nirodhā vuṭṭhahantassa uppannaṃ catutthajjhānikaphalasamāpattisukhaṃ. Sukhā bhiyyo somanassati phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. Dutiyo okāsādhigamoti catutthajjhānaṃ sukhaṃ dukkhaṃ vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā ‘‘dutiyo okāsādhigamo’’ti vuttaṃ. Dutiyatatiyajjhānāni panettha catutthe gahite gahitāneva hontīti visuṃ na vuttānīti.
所谓冷静，是指此处身行、语行和心行等精神行为都已冷却。心行为何称为冷静？是因为已被消除。身法行为于第四禅被舍弃，语法行为于第二禅被舍弃，心法行为则由灭尽定而止息。由此可知，即使舍弃了身语行，它们仍然存在，但舍弃的根由于冷静，因此称为冷静而生起。安乐是由于灭尽定所成就的第四禅果实之安乐。安乐更增，是由所获果实随次第生起的安乐。所谓第二次安坐，是指第四禅在欢喜与苦恼间里破坏后，取得自适之处而安住，因此名“第二次安坐”。至于第二与第三禅，在此不作说明。
Idaṃ kusalantiādīsu kusalaṃ nāma dasakusalakammapathā. Akusalanti dasaakusalakammapathā. Sāvajjadukādayopi etesaṃ vaseneva veditabbā. Sabbañceva panetaṃ kaṇhañca sukkañca sappaṭibhāgañcāti kaṇhasukkasappaṭibhāgaṃ. Nibbānameva hetaṃ appaṭibhāgaṃ. Avijjā pahīyatīti vaṭṭapaṭicchādikā avijjā pahīyati. Vijjā uppajjatīti arahattamaggavijjā uppajjati. Sukhanti arahattamaggasukhañceva phalasukhañca. Sukhā bhiyyo somanassanti phalasamāpattito vuṭṭhitassa aparāparaṃ somanassaṃ. Tatiyo okāsādhigamoti arahattamaggo sabbakilese vikkhambhetvā attano okāsaṃ gahetvā tiṭṭhati, tasmā ‘‘tatiyo okāsādhigamo’’ti vutto. Sesamaggā pana tasmiṃ gahite antogadhā evāti visuṃ na vuttā.
这里所谓“善”，乃指善行，即十大善业道。所谓“不善”，即十恶业道。甚至诸如割伤蛇等行为，也应从这之中观察。总体而言，黑、干、微细三种分别。所谓黑，是指黑恶；干，是指干净；微细，是指细微部分。涅槃即为原因中的无微细部分。智慧被灭尽，即因果轮转被消除。智慧自现，是指阿拉汉圣道之智慧自生。安乐乃圣道安乐及果报安乐。安乐更增，是由于随次第生起的果报安乐。所谓第三次安坐，即圣道在破坏诸烦恼后，取得自适之处而安住，因此名“第三次安坐”。至于完成的圣道在此不作说明。
Ime pana tayo okāsādhigamā aṭṭhatiṃsārammaṇavasena vitthāretvā kathetabbā. Kathaṃ? Sabbāni ārammaṇāni visuddhimagge vuttanayeneva upacāravasena ca appanāvasena ca vavatthapetvā catuvīsatiyā ṭhānesu paṭhamajjhānaṃ ‘‘paṭhamo okāsādhigamo’’ti kathetabbaṃ. Terasasu ṭhānesu dutiyatatiyajjhānāni, pannarasasu ṭhānesu catutthajjhānañca nirodhasamāpattiṃ pāpetvā ‘‘dutiyo okāsādhigamo’’ti kathetabbaṃ. Dasa upacārajjhānāni pana maggassa padaṭṭhānabhūtāni tatiyaṃ okāsādhigamaṃ bhajanti. Apica tīsu sikkhāsu adhisīlasikkhā paṭhamaṃ okāsādhigamaṃ bhajati, adhicittasikkhā dutiyaṃ, adhipaññāsikkhā tatiyanti evaṃ sikkhāvasenapi kathetabbaṃ. Sāmaññaphalepi cūḷasīlato yāva paṭhamajjhānā paṭhamo okāsādhigamo , dutiyajjhānato yāva nevasaññānāsaññāyatanā dutiyo , vipassanāto yāva arahattā tatiyo okāsādhigamoti evaṃ sāmaññaphalasuttantavasenapi kathetabbaṃ. Tīsu pana piṭakesu vinayapiṭakaṃ paṭhamaṃ okāsādhigamaṃ bhajati, suttantapiṭakaṃ dutiyaṃ, abhidhammapiṭakaṃ tatiyanti evaṃ piṭakavasenapi kathetabbaṃ.
这三种安坐，合计可从三十八种对象加以详细阐述。如何？所有对象皆在净化道上，依止讲说法与修习方式以及安止之法，分别于二十四处出现，即初禅被称为“第一次安坐”。十三处出现第二与第三禅，十五处出现第四禅和灭尽定，合计称为“第二次安坐”。十处离欲禅境，为道的基础，称为“第三次安坐”。此外，三种修习的戒、定、慧中，持戒为第一安坐，增长定为第二安坐，增长慧为第三安坐。故以出世间果报经文也作此区分。三藏中律藏以第一安坐论述，经藏以第二安坐论述，论藏以第三安坐论述。
Pubbe kira mahātherā vassūpanāyikāya imameva suttaṃ paṭṭhapenti. Kiṃ kāraṇā? Tīṇi piṭakāni vibhajitvā kathetuṃ labhissāmāti. Tepiṭakena hi samodhānetvā kathentassa dukkathitanti na sakkā vattuṃ. Tepiṭakaṃ bhajāpetvā kathitameva idaṃ suttaṃ sukathitaṃ hotīti.
先者，长老们曾以雨季负责人身份订立此经文。何故？因三藏分开论述难于理解，合三藏一体讲说更利于理解。合三藏分讲，此经文得以顺畅讲述。
Catusatipaṭṭhānavaṇṇanā四念处的解释
§289
289.Kusalassādhigamāyāti maggakusalassa ceva phalakusalassa ca adhigamatthāya. Ubhayampi hetaṃ anavajjaṭṭhena khemaṭṭhena vā kusalameva. Tattha sammāsamādhiyatīti tasmiṃ ajjhattakāye samāhito ekaggacitto hoti. Bahiddhā parakāye ñāṇadassanaṃ abhinibbattetīti attano kāyato parassa kāyābhimukhaṃ ñāṇaṃ peseti. Esa nayo sabbattha. Sabbattheva ca satimāti padena kāyādipariggāhikā sati, lokoti padena pariggahitakāyādayova loko. Cattāro cete satipaṭṭhānā lokiyalokuttaramissakā kathitāti veditabbā.
289.所谓善的获得，是指获得圣道善果。二者皆以无杂、无过失、安稳为善。所谓正定，是指内身专注一心。所谓外身，是指世俗境界对他身的认知呈现。此二相互分不开，名为缘界。缘界中四念处或世间或出世间皆有所涵盖。
Sattasamādhiparikkhāravaṇṇanā七种定资具的解释
§290
290.Samādhiparikkhārāti ettha tayo parikkhārā. ‘‘Ratho sīlaparikkhāro jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) hi ettha alaṅkāro parikkhāro nāma. ‘‘Sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ettha parivāro parikkhāro nāma. ‘‘Gilānapaccayajīvitaparikkhāro’’ti (dī. ni. 3.182) ettha sambhāro parikkhāro nāma. Idha pana parivāraparikkhāravasena ‘‘satta samādhiparikkhārā’’ti vuttaṃ. Parikkhatāti parivāritā. Ayaṃ vuccati so ariyo sammāsamādhīti ayaṃ sattahi ratanehi parivuto cakkavattī viya sattahi aṅgehi parivuto ‘‘ariyo sammāsamādhī’’ti vuccati. Saupaniso itipīti saupanissayo itipi vuccati, saparivāro yevāti vuttaṃ hoti. Sammādiṭṭhissāti sammādiṭṭhiyaṃ ṭhitassa. Sammāsaṅkappo pahotīti sammāsaṅkappo pavattati. Esa nayo sabbapadesu. Ayaṃ panattho maggavasenāpi phalavasenāpi veditabbo. Kathaṃ? Maggasammādiṭṭhiyaṃ ṭhitassa maggasammāsaṅkappo pahoti…pe… maggañāṇe ṭhitassa maggavimutti pahoti. Tathā phalasammādiṭṭhiyaṃ ṭhitassa phalasammāsaṅkappo pahoti…pe… phalasammāñāṇe ṭhitassa phalavimutti pahotīti.
关于正定的辅助，共有三种辅助法称为『正定辅助』。『车轮、戒律辅助、禅定力』是其中的装饰辅助。又云：『借助七种城池的辅助而得完备』，此为围绕之辅助。还有『病痛因缘、生命辅助』名为聚合辅助。此处以围绕辅助之法名为『七种正定辅助』。辅助，谓包围环绕。此谓圣正定，犹如车轮由七颗宝石围绕，七肢包围，称为圣正定。『热忱依止』谓热忱是依止，故称热忱依止，缘此说，谓为周围者也。正见者谓立于正见。正思惟谓正思惟生起。此法适用于一切处所。此路亦可作为道行军及果行军而知。如何？道中的正见立了，则道中的正思惟生起……道智已立，则道解脱生起。同理，果中正见立了，则果中正思惟生起……果智已立，则果解脱生起。
Svākkhātotiādīni visuddhimagge vaṇṇitāni. Apārutāti vivaṭā. Amatassāti nibbānassa. Dvārāti pavesanamaggā. Aveccappasādenāti acalappasādena. Dhammavinītāti sammāniyyānena niyyātā.
『广为宣说』是指清净之道的述说。『无碍』谓畅达无碍。『无死』是涅槃。『门户』谓入道之门径。『坚固欢喜』谓具有坚定之欣喜。『法净治』谓已被正智约束。
Atthāyaṃ itarā pajāti anāgāmino sandhāyāha, anāgāmino ca atthīti vuttaṃ hoti. Puññabhāgāti puññakoṭṭhāsena nibbattā. Ottappanti ottappamāno. Tena kadāci nāma musā assāti musāvādabhayena saṅkhātuṃ na sakkomi, na pana mama saṅkhātuṃ balaṃ natthīti dīpeti.
此旨意亦为他者所知，即不退转圣弟子所依止。所谓不退转者，已由善法所成就。『忏悔精进』谓因心有忏悔而勤勉。曾有一时因恐惧于妄语，我无法言说此法，也无力量言说，此即对此的教诲。
§291
291.Taṃ kiṃ maññati bhavanti iminā kevalaṃ vessavaṇaṃ pucchati, na panassa evarūpo satthā nāhosīti vā na bhavissatīti vā laddhi atthi. Sabbabuddhānañhi abhisamaye viseso natthi.
问曰：对此仅问复述否，或不执此佛师为独尊？答曰：不论是谁，复述此皆非独尊佛教之特异。
§292
292.Sayaṃparisāyanti attano parisāyaṃ. Tayidaṃ brahmacariyanti taṃ idaṃ sakalaṃ sikkhattayabrahmacariyaṃ. Sesaṃ uttānameva. Imāni pana padāni dhammasaṅgāhakattherehi ṭhapitānīti.
自己群体谓自我群体（僧团）。『修行』谓此皆为完整修学过程。余下是开头内容。此诸语是法集长老所立。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāyaṃ · 以上为《吉祥悦意》长部注中
Janavasabhasuttavaṇṇanā niṭṭhitā. · 《阇那婆沙经》的解释结束。