6. Mahāgovindasuttaṃ · 6. 大果文德经复注
6. Mahāgovindasuttavaṇṇanā6. 大果文德经注释
§293
293.Pañcakuṇḍalikoti vissaṭṭhapañcaveṇiko. Catumaggaṭṭhānesūti catunnaṃ maggānaṃ vinivijjhitvā gataṭṭhānesu. Tattha hi katā sālādayo catūhi disāhi āgatamanussānaṃ upabhogakkhamā honti. ‘‘Evarūpānī’’ti iminā rukkhamūlasodhanādīni ceva yathāsatti annadānādīni ca puññāni saṅgaṇhāti. ‘‘Suvaṇṇakkhandhasadiso attabhāvo iṭṭho kanto manāpo ahosī’’ti pāṭho. Sakaṭasahassamattanti vāhasahassamattaṃ, vāho pana vīsati khārī, khārī soḷasadoṇamattā, doṇaṃ soḷasa nāḷiyo veditabbā. Kumbhaṃ dasambaṇāni. ‘‘Sahassanāḷiyo’’ti keci. Rattasuvaṇṇakaṇṇikanti rattasuvaṇṇamayaṃ vaṭaṃsakaṃ.
五井者，指的是广布五井水的五条沟渠。至于四道场，谓四条解脱道的实证之所。此中所说的园舍等，在四方均设有供人居住之处，方便人们居止享用。所谓“如是者”，指这里所说的树根清净等种种福德，就如实聚集般施食等福报。经文云：“有金团似的自性，令人欢喜可爱，心悦诚服。”车千辆者，谓可载千车之量；车又有二十匹马拉，马亦有十六乘带者，马车长约十六肘；船约十万个。所谓“千肘之长”，谓部分。夜间金光散布，谓夜间发光的金制木凭。
Yasmā majjhimayāme eva devatā satthāraṃ upasaṅkamituṃ avasaraṃ labhanti, tasmā ‘‘ekakoṭṭhāsaṃ atītāyā’’ti vuttaṃ. Atikkantavaṇṇoti ativiya kamanīyarūpo, kevalakappanti vā manaṃ ūnaṃ avasesaṃ, īsakaṃ asamattanti attho bhagavato hi samīpaṭṭhānaṃ muñcitvā sabbo gijjhakūṭavihāro tena obhāsito. Tenāha ‘‘candimā viyā’’tiādi.
由于正当中夜时，天众得机会近至导师所，故有云“昔时独自守护”。“超越庄严”意指甚为俊美华丽，仅此一世而已，心念无多余余藏，意志专一；谓圣世尊放弃了一切凡浊，专注于此议义，比喻为赤蛙小屋，即世尊近处的隐退之地。由此说起“月华如水”等文。
Devasabhāvaṇṇanā天众会注释
§294
294.Ratanamattakaṇṇikarukkhanissandenāti ratanappamāṇarukkhamayakūṭadānapuññanissandena, tassa vā puññassa nissandaphalabhāvena. Nibbattasabhāyanti samuṭṭhitaupaṭṭhānasālāyaṃ. Maṇimayāti padumarāgādimaṇimayā. Āṇiyoti thambhatulāsaṅghāṭakādīsu vāḷarūpādisaṅghāṭanakaāṇiyo.
谓“宝石大小耳朵树”，因宝石般大小之树群施与福德而得缘起；或因福德之果实而得缘起。所谓“玉石般”，即如莲花色彩般的色泽；“茎者”，指植物茎干，如芦苇、桑树状茎等。
Gandhabbarājāti gandhabbakāyikānaṃ devatānaṃ rājā. Ye tāvatiṃsānaṃ āsannavāsino cātumahārājikā devā, te purato karonto ‘‘dvīsu devalokesu devatā purato katvā nisinno’’ti vutto. Sesesupi tīsu ṭhānesu eseva nayo.
香界天王，乃众香味形体天众之王。诸住忉利天四大天王天人，在前方执掌，即云“在两个天界前方，天众们坐着所为”，亦适用于其他三个地方。
Nāgarājāti nāgānaṃ adhipati, na pana sayaṃ nāgajātiko.
所谓“龙王”，即龙族之统治者，非指某个出身龙族之人。
Āsati nisīdati etthāti āsanaṃ, nisajjaṭṭhānanti āha ‘‘nisīdituṃ okāso’’ti. ‘‘Etthā’’ti padaṃ nipātamattaṃ, etthāti vā etasmiṃ pāṭhe. Atthuddhāranayena vattabbaṃ pubbe vuttaṃ catubbidhameva. Tāvatiṃsā, ekacce ca cātumahārājikā yathāladdhāya sampattiyā thāvarabhāvāya, āyatiṃ sodhanāya ca pañca sīlāni rakkhanti, te tassa visodhanatthaṃ pavāraṇāsaṅgahaṃ karonti. Tena vuttaṃ ‘‘mahāpavāraṇāyā’’tiādi.
‘坐’者，谓坐具；‘所坐之地’者，谓坐处。“坐具”谓可供安坐之处，“此处”即是经文中的所指。前文中四种类比，谓忉利天及部分四大天王天众因福德所获的永恒之赐，故守持五戒，为利益清净故而共聚开示会。由此称“重大开示会”等。
Vassasahassanti manussagaṇanāya vassasahassaṃ.
‘瓦萨萨哈萨安提’者，为‘人族计数千年，一千年’之义。
Pannapalāsoti patitapatto. Khārakajātoti jātakhuddakamakuḷo. Ye hi nīlapattakā ativiya khuddakā makuḷā, te ‘‘khārakā’’ti vuccanti. Jālakajātoti tehiyeva khuddakamakuḷehi jātajālako sabbaso jālo viya jāto. Keci pana ‘‘jālakajātoti ekajālo viya jāto’’ti atthaṃ vadanti. Pārichattako kira khārakaggahaṇakāle sabbatthakameva pallaviko hoti, te cassa pallavā pabhassarapavāḷavaṇṇasamujjalā honti, tena so sabbaso samujjalanto tiṭṭhati. Kuṭumalakajātoti sañjātamahāmakuḷo. Korakajātoti sañjātasūcibhedo sampati vikasamānāvattho. Sabbapāliphulloti sabbaso phullitavikasito.
‘潘那帕拉索提’者，谓‘零落零散’也。‘卡拉迦执多提’者，谓‘如秕秃幼茎之幼嫩小枝’。若谓‘蓝帕塔迦是极其幼小之枝’者，谓之‘卡拉迦’。‘查略迦执多提’者，于同等幼小枝中生出枝杈，如网状生枝，亦名‘查略迦’，有谓‘查略迦执多即一枝如网状生出’。‘帕里查塔科’者，乃‘卡拉迦聚集之时，植物处处皆具嫩芽’，其嫩芽皆色如光亮鲜绿，故称‘遍照亮者’。‘具胎末拉迦执多’者，意指‘已成之大幼枝’。‘拘罗迦执多’者，指‘已生之分枝枝干，正盛开扩张者’。‘萨帕袍利普洛’者，谓‘完全盛开放散’。
Kantanakavātoti devānaṃ puññakammapaccayā pupphānaṃ chindanakavāto. Kantatīti chindati. Sampaṭicchanakavātoti chinnānaṃ chinnānaṃ pupphānaṃ sampaṭiggaṇhanakavāto . Naccantoti nānāvidhabhattiṃ sannivesavasena naccanaṃ karonto. Aññataradevatānanti nāmagottavasena appaññātadevatānaṃ.
‘康陀那迦钠托’者，谓天人善业因缘所致之花落风。‘康陀提’谓花落。‘桑帕提查纳卡钠托’者，谓断落花朵断落中，风吹集汇之意。‘纳谵陀提’谓以多种花色排列造舞之舞蹈行事。‘安纳塔拉陀伐塔那提’谓依名族归属分类之少知名天众。
Reṇuvaṭṭīti reṇusaṅghāto. Kaṇṇikaṃ āhaccāti sudhammāya kūṭaṃ āhantvā.
‘雷奴瓦塔提’者，谓沙粒聚集。‘拘尼迦阿罕察提’者，谓以正法击打塔顶之意。
Aṭṭha divaseti pañcamiyā saddhiṃ pakkhe cattāro divase sandhāya vuttaṃ. Yathāvuttesu aṭṭhasu divasesu dhammassavanaṃ nibaddhaṃ tadā pavattatīti tato aññadā kāritaṃ sandhāyāha ‘‘akāladhammassavanaṃ kārita’’nti. Cetiye chattassa heṭṭhā kātabbavedikā chattavedikā. Cetiyaṃ parikkhipitvā padakkhiṇakaraṇaṭṭhānaṃ antokatvā kātabbavedikā puṭavedikā. Cetiyassa kucchiṃ parikkhipitvā taṃ sambandhameva katvā kātabbavedikā kucchivedikā. Sīharūpapādakaṃ āsanaṃ sīhāsanaṃ. Ubhosu passesu sīharūpayuttaṃ sopānaṃ sīhasopānaṃ.
‘阿塔迪瓦塞提’者，谓‘于第十五昼夜之四日相合，傍晚称为集会’。如约于八日中第八日，持闻法久住。或他时作集会，谓‘无时闻法’。‘切提耶查塔萨’下方当作踞处，谓‘佛塔之基座’。‘切提耶巴里奇皮塔瓦帕达吉纳卡拉纳塔那’谓围绕佛塔顺行之所称‘踞处’。切提耶之棱以圈围，如此形成圣所之环，第称‘切提耶库奇耶’。‘斯哈鲁巴帕达卡’乃狮形座椅称‘狮座’。于两幅踏板，带狮形装饰，名‘狮阶’。
Attamanāhonti aniyāmanakabhāvato. Tenevāha ‘‘mahāpuññe purakkhatvā’’tiādi. Pavāraṇāsaṅgahatthāya sannipatitāti veditabbā ‘‘tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā’’ti (dī. ni. 2.294) vacanato.
‘阿塔马纳霍提’指不受制约之状态。由此谓‘广大功德已成’等。所谓聚会侍戒日，告知言曰‘于是时节之十五日满夜乃约束戒日’（引《律藏》中例证语）。
§295
295.Navahi kāraṇehīti ‘‘itipi so bhagavā araha’’ntiādinā (dī. ni. 1.157, 255) vuttehi arahattādīhi navahi buddhānubhāvadīpanehi kāraṇehi. Dhammassa cāti ettha ca-saddo avuttasamuccayatthoti tena sampiṇḍitamatthaṃ dassento ‘‘ujuppaṭipannatādibhedaṃ saṅghassa ca suppaṭipatti’’nti āha.
295. 关于“非为六因”等义，即以“如是彼世尊为阿拉汉”等语（《增》一·157、255）所说的阿拉汉等身证九种佛智的因缘。又言“法者”时，此处“法”字意指未曾说尽之集体义，如是显示此义，故云“正行等差别以及僧团的优良行持”。
Aṭṭhayathābhuccavaṇṇanā八种如实语注释
§296
296. Yathā anantameva ānañcaṃ, bhisakkameva bhesajjaṃ , evaṃ yathābhūtā eva yathābhuccāti pāḷiyaṃ vuttanti āha ‘‘yathābhucceti yathābhūte’’ti. Vaṇṇetabbato kittetabbato vaṇṇā, guṇā. Kathaṃ paṭipannoti hetuavatthāyaṃ, phalaavatthāyaṃ, sattānaṃ upakārā vatthāyanti tīsupi avatthāsu lokanāthassa bahujanahitāya paṭipattiyā kathetukamyatāpucchā. Tathā hi naṃ ādito paṭṭhāya yāva pariyosānā saṅkhepeneva dassento ‘‘dīpaṅkarapādamūle’’tiādimāha. Tattha abhinīharamānoti abhinīhāraṃ karonto. Yaṃ panettha mahābhinīhāre, pāramīsu ca vattabbaṃ, taṃ brahmajālaṭīkāyaṃ (dī. ni. ṭī. 1.7) vuttaṃ evāti tattha vuttanayeneva veditabbaṃ.
296. 正如无边的眼识，无碍之药疗，如实如理，巴利文中称为“如理、如实”。可作颜色、可作称号、可作品质。如何修行？其因缘、果相，以及为众生利益的本末三种缘由，皆为世尊多众利益所修习，故欲论述此义。如此不为始终掩盖，只简略显示，如称“灯王之足根”始等言。其间作深刻注解者，即施为深刻广大的实践与度法，关于此处大施行为及布施波罗密的涵义，皆已载于《婆沙论注》第一卷第七页，此处以引用当文，令当知其义。
‘‘Khantivāditāpasakāle’’tiādi (jā. 1.khantīvādījātaka) hetuavatthāyameva anaññasādhāraṇāya sudukkarāya bahujanahitāya paṭipattiyā vibhāvanaṃ. Yathādhippetaṃ hitasukhaṃ yāya kiriyāya vinā na ijjhati, sāpi tadatthā evāti dassetuṃ ‘‘tusitapure yāvatāyukaṃ tiṭṭhantopī’’tiādi vuttaṃ.
“忍辱声闻云”等（《缘起》1卷忍辱声闻本生）为因缘所说，唯此无他，乃罕见难得，为多众利益之行持而有其详细显说。如所需，非以轻薄行为，而是该行之正利益及安乐，故欲示现此理，而以“忉利天宫终年持续”等语作注。
Dhammacakkappavattanādi (saṃ. ni. 5.1081; mahāva. 13; paṭi. ma. 3.30) pana nibbattitā bahujanahitāya paṭipatti. Āyusaṅkhārossajjanampi ‘‘ettakaṃ kālaṃ tiṭṭhāmī’’ti pavattiyā bahujanahitāya paṭipatti. Anupādisesāya nibbānadhātuyā parinibbānavasena bahujanahitāya paṭipatti. Tenāha ‘‘yāvassā’’tiādi. Sesapadānīti ‘‘bahujanasukhāyā’’tiādīni padāni. Pacchimanti ‘‘atthāya hitāya sukhāyā’’ti padattayaṃ. Purimassāti tato purimassa padattayassa. Atthoti atthaniddeso.
转法轮等（《集》五卷1081；《大五部》十三卷；《释婆萨》三卷30）亦相续产生，为多众利益之行。长寿减少时，念言“我尚寿若干”，为多众利益之行。无余依止之涅槃界作为般涅槃，为多众利益之行。故称“维持遍数”及其余词。终结语即“为多数之乐”等词。后文曰“为利、为益、为乐”等言。前文诸义即之前之用辞。意谓“利”的义理。
Yadipi atītenaṅgena samannāgatā satthāro ahesuṃ, tepi pana buddhā evāti atthato amhākaṃ satthā anaññoti āha ‘‘atītepi buddhato aññaṃ na samanupassāmā’’ti. Yathā ca atīte, evaṃ anāgate cāti ayamattho nayato labbhatīti katvā vuttaṃ ‘‘anāgatepi na samanupassāmā’’ti. Sakko pana devarājā tamatthaṃ atthāpannameva katvā ‘‘na panetarahi’’ iccevāha. Kiṃ sakko kathetīti vicāretvāti ‘‘neva atītaṃse samanupassamā’ti vadanto sakko kiṃ kathetī’’ti vicāraṇaṃ samuṭṭhapetvā. Yasmā atīte buddhā ahesuṃ, anāgate bhavissantīti nāyamattho sakkena devarājena pariññāto, te pana buddhasāmaññena amhākaṃ bhagavatā saddhiṃ gahetvā etarahi aññassa sabbena sabbaṃ abhāvato tathā vuttanti dassetuṃ ‘‘etarahī’’tiādi vuttaṃ. Svākkhātādīnīti svākkhātapadādīni. Kusalādīnīti ‘‘idaṃ kusala’’ntiādīni padāni.
虽过去具足之师有诸多，但以此义，彼诸佛乃我师，不同他师，故言“即使在过去，亦不见彼多佛”。如过去，未来亦然，谓乃现今议论核心，故云“未来亦不见彼”。天帝萨咖为此理专责发言曰“今非彼时”，意欲此义。问萨咖陈述何为何？答曰“非见昔佛之境”，其理由此集起。任何过去佛若曾有，未来当有，由萨咖天帝颂理，表明佛教大众，今诸佛并非任何他昔佛所悉备，故说“此非彼”。“正宣说”等词为其称谓。“善”等词即“此为善”等言。
Gaṅgāyamunānaṃ asamāgamaṭṭhāne udakaṃ bhinnavaṇṇaṃ hontampi samāgamaṭṭhāne abhinnavaṇṇaṃ evāti āha ‘‘vaṇṇenapi saṃsandati sametī’’ti. Tattha kira gaṅgodakasadisameva yamunodakaṃ. Yathā nibbānaṃ kenaci kilesena anupakkiliṭṭhatāya parisuddhaṃ, evaṃ nibbānagāminipaṭipadāpi kenaci kilesena anupakkiliṭṭhatāya parisuddhāva icchitabbā. Tenāha ‘‘na hī’’tiādi. Yena parisuddhatthena nibbānassa, nibbānagāminiyā paṭipadāya ca ākāsūpamatā, so kenaci anupalepo, anupakkileso cāti āha ‘‘ākāsampi alaggaṃ parisuddha’’nti. Idāni tamatthaṃ nidassanena vibhūtaṃ katvā dassetuṃ ‘‘candimasūriyāna’’ntiādi vuttaṃ. Saṃsandati yujjati paṭipajjitabbatāpaṭipajjanehi aññamaññānucchavikatāya.
恒河与娑摩那水汇处，虽水色异，汇合处水色一致，故云“颜色亦汇合即调和”。如恒水与娑摩那水近似如意净水，如涅槃以某种烦恼不染清净，涅槃行亦须不被烦恼玷污方得欲行。故语“不可”等。若以净彻之理喻涅槃及涅槃行，如天空洁净无瑕，故言“天空亦无挂碍而清净”。现显最体义，以明示“月与日”等语。汇合即契合，行法须相应互为呼应。
Paṭipadāya ṭhitānanti paṭipadaṃ maggapaṭipattiṃ paṭipajjamānānaṃ. Vusitavatanti brahmacariyavāsaṃ vusitavantānaṃ etesaṃ. Laddhasahāyoti etāsaṃ paṭipadānaṃ vasena laddhasahāyo. Tattha tattha sāvakehi satthu kātabbakicce. Idaṃ pana ‘‘adutiyo’’tiādi suttantare āgatavacanaṃ aññehi asadisaṭṭhena vuttaṃ, na yathāvuttasahāyābhāvato. Apanujjāti apanīya vivajjetvā. ‘‘Apanujjā’’ti ca antogadhāvadhāraṇaṃ idaṃ vacanaṃ ekantikattā tassa apanodassāti vuttaṃ ‘‘apanujjevā’’ti.
「修行道路者」者，谓正行法道中而立定者。此谓修习四谛之道，即正道修行的实践。又「修行生活者」者，谓曾受持清净梵行生活之人。若言「取得助缘」者，是指修行道路的顺利依靠。此处所说「助缘」即由弟子们因应佛陀所做因缘而成。至于“非第二”等语，这些话出自典籍，乃他人用排比方式言说，并非照实无误地表示助缘的不存在。至于“反复减少、断绝”之意，谓此言语内涵为相反消减之意，称为「反复」之约束，故说「如说反复」者，谓其言文用以表其相反显现。
Labbhatīti lābho, so pana ukkaṃsagativijānanena sātisayo, vipulo eva ca idhādhippetoti āha ‘‘mahālābho uppanno’’ti. Ussannapuññanissandasamuppannoti yathāvuttakālaṃ sambhatasuvipulauḷāratarapuññābhisandato nibbatto.‘‘Ime nibbattā, ito paraṃ mayhaṃ okāso natthī’’ti ussāhajāto viya uparūpari vaḍḍhamāno udapādi. Sabbadisāsu hi yamakamahāmegho uṭṭhahitvā mahāmeghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya bhagavato idaṃ lābhasakkārasilokaṃ nibbattayiṃsu, tato annapānavatthayānamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo upagantvā ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, kahaṃ narāsabho, kahaṃ purisasīho’’ti bhagavantaṃ pariyesanti, sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anubandhanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake, tesu tesu ca suttesu āgatanayena veditabbaṃ. Tenāha ‘‘lābhasakkāro mahogho viyā’’tiādi.
「获得」一词，谓得利，因能识知生灭流转，且广大无边，故有所谓「大获」之称。此如法喜乐广布，犹如夏季大雨云出，乃大雨云降之时也。得成此利，旋即心生振作，愈加成长。无缘无故，如同巨雷破空，示现一己之报，当时皆方所成无上功德光明，备具种种究竟德行，如此大威德果报显现。彼时，有如军兵般众多的刹利婆罗门等，前来寻觅佛陀、世尊、天中王、众生之王、人中狮王。其众多膺关已尽欲获得机会，一如犁兴起一方旷野之如此众生。昏暗无光的婆罗门等彼时立足亦随之动摇，或跟随停留不去，如黑暗之渊中之阴影。此皆出自律藏篇章，以此等经文而显明。故言「获得助缘，猖獗如大江大水」等语。
Paṭipāṭibhattanti bahūsu ‘‘dānaṃ dassāmā’’ti āhaṭapaṭipāṭikāya uṭṭhitesu anupaṭipāṭiyā dātabba bhattaṃ.
「依照方法得饭食」者，谓多处场所示现「予以施舍」之举，在饭食方面应行供养施予。
Matthakaṃ patto anaññasādhāraṇattā tassa dānassa. Upāyaṃ ācikkhi nāgarānaṃ asakkuṇeyyarūpena dānaṃ dāpetuṃ. Sālakalyāṇirukkhā rājapariggahā aññehi asādhāraṇā, tasmā tesaṃ padarehi maṇḍapo kārito, hatthino ca rājabhaṇḍabhūtā nāgarehi na sakkā laddhunti tehi chattaṃ dhārāpitaṃ, tathā khattiyadhītāhi veyyāvaccaṃ kāritaṃ. ‘‘Pañca āsanasatānī’’ti idaṃ sālakalyāṇimaṇḍape paññatte sandhāya vuttaṃ, tato bahi pana bahūni paññattāni ahesuṃ . Catujjātiyagandhaṃ pisati buddhappamukhassa saṅghassa pūjanatthañceva pattassa ubbaṭanatthañca. Udakanti pattadhovanaudakaṃ. Anagghāni ahesuṃ anaggharatanābhisaṅkhatattā.
其施舍得到殊胜且无比者。说明取巧之道，为村落居民所能接受之施舍法。沙罗善树下，王室住所以及他处皆无二致，故于其周围设立亭棚，及由象等手持朝廷珍宝者不可得其遮盖之伞盖，亦由刹利女儿与比库僧侣施设安坐处。所谓「五坐百」者，谓于沙罗善树亭棚处，众多安坐具被置备。对佛陀、僧团以至袈裟之布置，用四重香气薰其前，布置干净场所以供礼敬，伴以洁净水源，诸般具足之境界确实庄严。
Sattadhā muddhā phalissati anādarakāraṇādinā. Kāḷaṃ olokessāmīti kāḷaṃ evaṃ anupekkhissāmi, tassa uppajjanakaṃ anatthaṃ pariharissāmīti attho.
若废弃七种条件，将生不敬之果。唯有时时警觉，随时观照，方能废恶行而护持妙果，免生无益之恶报。此是教诲其以时令观照，则将住持其果位不失误。
Kadariyāti thaddhamaccharino puññakammavimukhā. Devalokaṃ na vajanti puññassa akatattā, maccharibhāvena ca pāpassa pasutattā. Bālāti duccintitacintanādinā bālalakkhaṇayuttā. Nappasaṃsanti dānaṃ pasaṃsitumpi na visahanti. Dhīroti dhītisampanno uḷārapañño parehi kataṃ dānaṃanumodamānopi, teneva dānānumodaneneva. Sukhī paratthāti paraloke kāyikacetasikasukhasamaṅgī hoti.
「懒惰者」者，指忤逆善行念的懒怠者。因未诚行福报，不往天界。恰如贪食动物被束缚于恶道之中。又「愚人」者，谓恶思恶念俱增之人，且具愚痴之相。虽得施舍，亦不喜爱，亦不接受。至于「有智慧者」则有聪慧明达，能赞叹他人所施，因而其心安乐，得生彼世，身心皆享安乐。
Vararojo nāma tasmiṃ kāle eko khattiyo, tassa vararojassa. Anavajja…pe… phaleyya abhūtavādibhāvatoti adhippāyo. Atirekapadasahassena tiṃsādhikena aḍḍhateyyagāthāsatena vaṇṇameva kathesi rūpappasannatāya ca.
当时有一位名为瓦拉若的王族，在此瓦拉若处。有“无过失者……果实……存在”等之义，即“支配”的意思。凭借超过一千三十首颂歌以详述其形象的清澈明朗。
Yāva maññe khattiyāti ettha yāvāti avadhiparicchedavacanaṃ, aññeti nipātamattaṃ, yāva khattiyā khattiye avadhiṃ katvā sabbe devamanussāti adhippāyo. Tenāha ‘‘khattiyā brāhmaṇā’’tiādi. Madapamattoti lābhasakkārasilokamadena pamatto ceva tadanvayena pamādena pamatto ca hutvā.
『直到我为止王族』，此处“直到”为时间终止的表达方式，另一说为语尾助词。意指“直到王族中，完成终止者，则诸天人皆为支配者”。因此说“王族与婆罗门”等等。所谓“我之迷醉”，为因执著利益、尊敬、言辞而迷醉，同时因随顺其因缘而迷醉。
Tadanvayamevāti tadanugatameva. Vācā…pe… sametīti vacīkammakāyakammāni aññamaññaṃ aviruddhāni, aññadatthu saṃsandanti. Ajā eva migāti ajāmigā, te ajāmige.
“随顺者”即是随顺相应。语曰“言语……合一”等，指语言行为与身业行为相互不违，彼此处且相依。譬如母羊是母的动物，此为母羊之类。
Tiṇṇavicikiccho sabbaso atikkantavicikicchākantāro . Nanu ca sabbepi sotāpannā tiṇṇavicikicchā, vigatakathaṃkathā ca? Saccametaṃ, idaṃ pana na tādisaṃ tiṇṇavicikicchataṃ sandhāya vuttaṃ, atha kho sabbasmiṃ ñeyyadhamme sabbākārāvabodhasaṅkhātasanniṭṭhānavasena sabbaso nirākataṃ sandhāyāti dassento ‘‘yathā hī’’ti ādimāha. Ussannussannattāti paroparabhāvato, ayañca attho bhagavato anekadhātunānādhātuñāṇabalenapi ijjhati. Sabbattha vigatakathaṃkatho sabbadassāvibhāvato. Sabbesaṃ paramatthadhammānaṃ saccābhisamayavasena paṭividdhattā vuttaṃ ‘‘vohāravasenā’’ti vā nāmagottādivasenāti attho.
‘已断疑’完全超越怀疑者。且所有得初果者，皆舍疑之人，何需争论？此乃真实。只是此处非为‘已断疑’之语义特征所设。然后在诸可知法中，以为一切形态认知之明见殊胜地的确立摧毁一切怀疑，故以“如其是”开头说。所谓其起伏起落的变化，也正是由于世尊由无限多重领域诸种界所获智慧力的缘故。无论处处皆无怀疑辩论，皆缘于遍见一切诸法真实通达而有。谓此为言辞种类或名称出于事理之实的通达。
Pariyositasaṅkappoti sabbaso niṭṭhitamanoratho. Nanu ca ariyamaggena pariyositasaṅkappatā nāma soḷasakiccasiddhiyā katakaraṇīyabhāvena, na sabbañeyyadhammāvabodhenāti codanaṃ sandhāyāha ‘‘pubbeananussutesū’’tiādi. Sāvakānaṃ sāvakapāramiñāṇaṃ viya, hi paccekabuddhānaṃ paccekabodhiñāṇaṃ viya ca sammāsambuddhānaṃ sabbaññutaññāṇaṃ catusaccābhisambodhapubbakamevāti. Ananussutesūti na anussutesu. Sāmanti sayameva. Padadvayenāpi parato ghosena vināti dasseti. Tatthāti nimittatthe bhummaṃ, saccābhisambodhanimittanti attho. Saccābhisambodho ca aggamaggavasenāti daṭṭhabbaṃ. Balesu ca vasībhāvanti dasannaṃ balañāṇānaṃ yathāruci pavatti. Jātattā jātāti sammāsambuddhe vadati.
所谓“明确意图”，即全部彻底完成之意。然以圣道之彻底意图，并非仅筑成十六种修行成就所必行之事，故不谓为掌握所有应知法门。此乃勉励而已，举‘先前所闻’等说。凡弟子如彼弟子果位，独觉如彼独觉果位，正觉如彼总智四圣谛觉悟之先因。所谓非“未闻”而是“所闻之外”。常说在同一事物上。以双词和相对之声显明谓义。此地指的是迹象之义，意谓证得圣谛结果之初缘。所谓觉悟真谛为最高之路。于力量上则显现十种力量智识随好愿力之遍行。生生者谓生于正觉者言。
§297
297. Tattha tattha rājadhāniādike nibaddhavāsaṃ vasanto. Tīsu maṇḍalesu yathākālaṃ cārikaṃ caranto.
297. 于是彼处王都诸处固定住所居住，于三大领地按时巡游行走。
§298
298.Assāti phalassa. Tanti kāraṇaṃ. Dvinnampi ekato uppattiyā kāraṇaṃ natthi, pageva tiṇṇaṃ, catunnaṃ vāti. ‘‘Ettha cā’’tiādi ‘‘ekissā lokadhātuyā’’ti vuttalokadhātuyā pamāṇaparicchedadassanatthaṃ āraddhaṃ.
『味』者，果之味也。『彼』者，因也。两者同时生起，并无其因，何况三者、四者。『此处』等至『一佛世界』，此段乃为显示所说佛世界之量与界限而发起。
Yāvatāti yattakena ṭhānena. Pariharantīti sineruṃ parikkhipantā parivattanti. Disāti disāsu, bhummatthe etaṃ paccattavacanaṃ. Bhanti dibbanti. Virocanāti obhāsantā, virocanā vā sobhamānā candimasūriyā bhanti, tato eva disā ca bhanti.Tāva sahassadhāti tattako sahassaloko.
『凡』者，以所处之地。『绕行』者，环绕须弥山而旋转。『方』者，于诸方，此为处格义而用主格之词。『照耀』者，光辉焕发。日月光明照耀，故称『辉耀』；正因如此，诸方亦随之光明。『彼千界』者，如是之千世界也。
Ettakanti imaṃ cakkavāḷaṃ majjhe katvā imināva saddhiṃ cakkavāḷaṃ dasasahassaṃ. Yaṃ panettha vattabbaṃ, taṃ mahāpadānavaṇṇanāyaṃ vuttameva. Na paññāyatīti tīsu piṭakesu anāgatattā.
『此量』者，以此轮围世界为中心，连同此界共为一万轮围世界。此处应说之义，已于《大本经》注疏中述及。『不可知』者，因三藏之中未曾载录故也。
Sanaṅkumārakathāvaṇṇanā萨囊古玛拉谈话注释
§300
300.Vaṇṇenāti rūpasampattiyā. Suviññeyyattā taṃ anāmasitvā yasasaddasseva atthamāha. Alaṅkāraparivārenāti alaṅkārena ca parivārena ca. Puññasiriyāti puññiddhiyā.
『以容色』者，以身相之圆满。因其易于辨识，故略去身相不述，而但释名声之义。『以庄严随从』者，即以庄饰与眷属二者。『以福德威光』者，即以福德神力。
§301
301.Sampasādaneti sampasādajanane. Saṃpubbo khā-saddo jānanattho ‘‘saṅkhāyetaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) viyāti āha ‘‘jānitvā modāmā’’ti.
『令欢喜』者，生起清净欢喜之义。『合』字前置于『知』字，有了知之义，如『审察而受用之』等处所示，故注云：『知已而欢喜』。
Govindabrāhmaṇavatthuvaṇṇanā果文德婆罗门事注释
§304
304.Yāvadīgharattanti yāva parimāṇato, aparimitakālaparidīpanametanti āha ‘‘ettakanti…pe… aticiraratta’’nti. Mahāpaññova so bhagavāti tena brahmunā anumatipucchāvasena devānaṃ vuttanti dassento ‘‘mahāpaññova so bhagavā. Noti kathaṃ tumhe maññathā’’ti āha. Sayamevetaṃ pañhaṃ byākātukāmo ‘‘bhūtapubbaṃ bho’’ti ādiṃ āhāti sambandho. Evaṃ pana byākarontena atthato ayampi attho vutto nāma hotīti dassento ‘‘anacchariyameta’’nti ādimāha. Tiṇṇaṃ mārānanti kilesābhisaṅkhāradevaputtamārānaṃ. ‘‘Anacchariyameta’’nti vuttamevatthaṃ nigamanavasena ‘‘kimettha acchariya’’nti punapi vuttaṃ.
『凡多长久』者，就时量而言，乃显无量时劫之意，故注云：『如是之量……极久远之夜』。『彼世尊实为大慧』，此乃显示：梵天以徵询许可之方式对诸天所言，故注云：『彼世尊实为大慧。所谓「否」者，汝等如何以为？』梵天自欲亲答此问，故承接云：『昔者，诸君』等语。如此作答，就义理而言，此义亦等同于已宣说，故注云：『此不足为奇』等语。『三魔』者，即烦恼魔、行魔、天子魔。『此不足为奇』义已宣说，复以结语之方式再云『此有何奇』。
Rañño diṭṭhadhammikasamparāyikaatthānaṃ puro dhānato pure pure saṃvidhānato purohitoti āha ‘‘sabbakiccānianusāsanapurohito’’ti. Govindiyābhisekenāti govindassa ṭhāne ṭhapanābhisekena. Taṃ kira tassa brāhmaṇassa kulaparamparāgataṃ ṭhānantaraṃ. Jotitattāti āvudhānaṃ jotitattā. Pālanasamatthatāyāti rañño, aparimitassa ca sattakāyassa anatthato paripālanasamatthatāya.
关于国王所属的世俗祭祀事宜，先从财富、居所、组织、祭司依次而说，称其为“统领一切事务的总祭司”。“Govindiyābhisekenāti”指代在Govinda名义下的安置与加冕仪式。这应当是指那个婆罗门家族世代相传的身分变迁。“Jotitattā”是指兵器光辉。“Pālanasamatthatāyāti”解释为国王对于广大人民的统治和无边界的管理能力。
Sammā vossajjitvāti suṭṭhu tassevāgāravabhāvena vissajjitvā niyyātetvā. Taṃ tamatthaṃ kiccaṃ passatīti atthadaso.
“Sammā vossajjitvā”意为妥善地放下，恰当地以礼敬的心态放下并奉献。这是教导理解其职责的本义。
§305
305. Bhavanaṃ vaḍḍhanaṃ bhavo, bhavati etenāti vā bhavo, vaḍḍhikāraṇaṃ sandhivasena ma-kārāgamo, o-kārassa ca a-kārādesaṃ katvā ‘‘bhavamatthū’’ti vuttaṃ. Bhavantaṃ jotipālanti pana sāmiatthe upayogavacananti āha ‘‘bhoto’’ti. Mā paccabyāhāsīti mā paṭikkhipīti attho. So pana paṭikkhepo paṭivacanaṃ hotīti āha ‘‘mā paṭibyāhāsī’’ti. Abhisambhosīti kammantānaṃ saṃvidhāne samattho hotīti āha ‘‘saṃvidahitvā’’ti. Bhavābhavaṃ, paññañca vindi paṭilabhīti govindo, mahanto govindo mahāgovindo. ‘‘Go’’ti hi paññāyetaṃ adhivacanaṃ gacchati atthe bujjhatīti.
305. 『有』者，增长之义也；或谓『由此而有』，增长之因缘，以连声之故插入「m」字，并将「o」字转为「a」字，故说『愿有』。『照耀护者』一语，乃以所有格义用作对格，故注曰『属于您的』。『莫反驳』者，即莫拒绝之义。而此拒绝乃是回应之意，故注曰『莫反驳』。『善为安排』者，谓善于筹办诸事务，故注曰『统筹安排』。『高文达』者，得慧之义，即获得、证得慧，故曰『高文达』；大高文达即『摩诃高文达』。盖『牛』[Pali: go]乃慧之异名，谓能趋向、能了知其义也。
Rajjasaṃvibhajanavaṇṇanā国土分配注释
§306
306.Ekapitikā vemātukā kaniṭṭhabhātaro. Ayaṃ abhisittoti ayaṃ reṇu rājakumāro pitu accayena rajje abhisitto. Rājakārakāti rājaputtaṃ rajje patiṭṭhāpetāro.
306. 同父异母之幼弟。『此者已灌顶』，谓此雷努王子于其父逝世后，被立于王位而受灌顶。『奉立王者』，谓拥立王子于王位之人。
§307
307. Madentīti madanīyāti kattusādhanataṃ dassento ‘‘madakarā’’ti āha. Madakaraṇaṃ pana pamādassa visesakāraṇanti vuttaṃ ‘‘pamādakarā’’ti.
307. 注者为彰显主动者之义，将『令人迷醉』解作主动语态，故说『制造迷醉者』。而制造迷醉乃是放逸之特殊因缘，故说『制造放逸者』。
§308
308. Reṇussa rajjasamīpe dasagāvutamattavitthatāni hutvā aparabhāge tiyojanasataṃ vitthatattā sabbāni cha rajjāni sakaṭamukhāni paṭṭhapesi. Vitānasadisaṃ caturassabhāvato.
308. 关于Reṇu地区，其境内拥有十万余的农地，边界以三十里的宽度环绕，每处皆有缰车出入之道。其土地被划分成四块方正的区域，并且全部范围环绕设防，是十字形的四面边界结构。
§310
310.Sahāti gāthāya padaparipūraṇatthaṃ vuttaṃ. Tassa atthaṃ dassento ‘‘teneva sahā’’ti āha. Sahāti vā avinābhāvatthe nipāto, so saha āsuṃ satta bhāradhāti yojetabbo, tena te desantare vasantā vicittena sahabhāvino avinābhāvinoti dīpeti. Rajjabhāraṃ dhārenti attani āropenti vahantīti bhāradhā.
关于“sahāti”一词，为了完成偈颂句子的充实，曾有解说。解其义者说：“正是‘sahā’（伴随，共存）。”‘Sahāti’为表示共存不变的助词，应当与紧密相连的七种负重相结合，因此称在此教法中不同种类的共存者为共存不变者。所谓承受缰绳负重，即自己将负重加于身上，担当并搬运，故称之为『负重』。
Paṭhamabhāṇavāravaṇṇanā niṭṭhitā. · 第一诵分的注释结束。
Kittisaddaabbhuggamanavaṇṇanā关于名声传扬的注释
§311
311.Anupurohite ṭhapesīti anupurohite katvā ṭhapesi, anupurohite vā ṭhāne ṭhapesi. Tisavanaṃ karonte sandhāya ‘‘divasassa tikkhattu’’nti vuttaṃ. Dvīsu sandhīsu savanaṃ karonte sandhāya ‘‘sāyaṃ, pāto vā’’ti vuttaṃ. Tato paṭṭhāyāti vatacariyaṃ matthakaṃ pāpetvā nhātakālato pabhuti.
‘Anupurohite ṭhapesīti’意为设于未上置之处，即未向上重叠之前而先行置放。此处指三根缰绳连接时说“日夜三次”的安排。二处相交的连接处称作缰辔之“傍晚或清晨”。继而所谓‘paṭṭhāyāti’，意即从其作用，即行为之起始阶段，推断至沐浴时间的显现。
§312
312.Abhiuggacchīti uṭṭhahi udapādi. Acintetvāti ‘‘kathaṃ kho ahaṃ brahmunā saddhiṃ manteyya’’nti acintetvā evaṃ cittampi anuppādetvā. Tena samāgamanasseva abhāvato amantetvā. Taṃ disvāti taṃ karuṇābrahmavihārabhāvanaṃ brahmadassanūpāyaṃ disvā ñāṇacakkhunā.
‘Abhiuggacchīti’意为起身、站立、起步，‘udapādi’为开始行动。‘Acintetvāti’是说“我应如何与婆罗门共行议事”，经过思虑后未起意念，心境亦未生起行动。因此，当时集会未开始亦未议论。观此情景，即看到慈悲梵天所示范之佛教修行及智慧之眼所显现的神通。
§313
313.Evanti evaṃ rañño ārocetvā paṭisallānaṃ upagate. Sabbatthāti sabbesu channaṃ khattiyānaṃ, sattannaṃ brāhmaṇamahāsālānaṃ , sattannaṃ nāṭakasatānaṃ, cattārīsāya ca bhariyānaṃ āpucchanavāresu.
如此，王如是宣布后已归隐退隐之地。‘Sabbatthāti’指处处遮蔽庄严，指全体武士皆着盔甲，七名婆罗门贵族聚集成主席，七名剧团演者，以及四十四位配偶均处于戒律束缚中。
§316
316.Sādisiyoti jātiyā sādisiyoti āha ‘‘samavaṇṇā samajātikā’’ti.
316. 『同类』者，谓种姓之同类，故注曰『同色、同种族』。
§317
317.Santhāgāranti jhānamanasikārena bahi visaṭavitakkavūpasamanena cittassa santhambhanaṃ agāraṃ, jhānasālanti attho. Gahitāvāti bhāvanānuyogena mahāsattena attano cittasantāne uppādanavasena gahitā eva. Natthi jhāneneva vikkhambhitattā. Visesato hissa karuṇāya bhāvitattā anabhirati ukkaṇṭhanā natthi, mettāya bhāvitattā bhayaparitassanā natthi. Ukkaṇṭhanāti pana brahmadassane ussukkaṃ, paritassanāti tadabhipatthanāti āha ‘‘brahmuno panā’’tiādi.
‘Santhāgāranti’意为通过禅定及内心专注，清净净除杂念、止息散乱妄想，令心获得安定与镇摄。‘Agāraṃ’指禅定所成的禅定居所。‘Jhānasālanti’即其本意。‘Gahitāvāti’说的是修持过程中，凭借伟大的毅力激发自身内心之产生。这里无指禅定本身的颠倒。特别因其以慈悲心发力，故无嗔恨、妒忌；以慈爱修习，故无恐怖感与畏惧。‘Ukkaṇṭhanāti’指对罪人的渴望（激切）心；‘Paritassanāti’为相应的担忧，古释云“婆罗门亦如是”等。
Brahmunāsākacchāvaṇṇanā关于与梵天交谈的注释
§318
318.Cittutrāsoti cittassa utrāsanamattaṃ. Kathanti sattanikāyanivāsaṭṭhānanāmagottādīnaṃ vasena kena pakārena. Tenāha ‘‘ki’’ntiādi.
心护者，谓心的护卫者之意。此处说明为众生群居处、居住处、名称、种姓等各种依止的方式。因故称此为“何”等义。
Soti ye te panakanasanantabandhasatanasanaṅkumārakālanāmakā loke pākaṭā paññātā brahmāno, tesu sanaṅkumāro nāmāhanti dasseti.
世间所显现并广为所知的是名为具有多种烦恼束缚的“五趣”的婆罗门等，这些众生中若有“小烦恼者”，则以此为名示现。
Agghanti garuṭṭhāniyānaṃ dātabbaṃāhāraṃ. Madhusākanti madhurāhāraṃ, yaṃ kiñci atithino dātabbaṃ āhāraṃ upacāravasena evaṃ vadati. Tenāha ‘‘madhusākaṃ panā’’tiādi. Pucchāmāti nimantanavasena pucchāma.
食供指应当供养的饮食，甜供为甜美的饮食。凡是宾客所应给予的饮食，作为礼敬而称之。因而谓之“甜供”等。询问时为招请之意，谓以邀请之故而询问。
§319
319. Mahāsatto cattāro brahmavihāre bhāvetvā ṭhitopi tesu ‘‘brahmasahabyatāya maggo’’ti anibbematikatāya ‘‘kaṅkhī’’ti avoca. Keci pana ‘‘tapokammena parikkhīṇasarīratāya, brahmasamāgamena bhayādisamuppattiyā ca paṭiladdhamattehi brahmavihārehi parihīno ahosi, tasmā avikkhambhitavicikicchatāya ‘kaṅkhī’ti avocā’’ti vadanti. Parassa vediyā viditā paravediyā, te pana tassa pākaṭā vibhūtāti āha ‘‘parassapākaṭesu paravediyesū’’ti. Tattha kāraṇamāha ‘‘parena sayaṃ abhisaṅkhatattā’’ti. Mamāti kammaṃ mamaṃkāro, mamattanti āha ‘‘idaṃ mama…pe… taṇha’’nti. ‘‘Mama’’nti karoti etenāti hi mamaṃkāro, tathāpavattā taṇhā. Manujesūti niddhāraṇe bhummaṃ, na visayeti āha ‘‘manujesu yo kocī’’ti. ‘‘Ekodibhūto’’ti padassa bhāvatthaṃ tāva dassento ‘‘ekībhūto’’ti vatvā puna taṃ vivaranto ‘‘eko tiṭṭhanto eko nisīdanto’’ti āha. Tādisoti eko hutvā pavattanako. Bhūtoti jāto. Jhāne adhimutti nāma tasmiṃ nibbattite, anibbattite kuto adhimuttīti āha ‘‘jhānaṃ nibbattetvāti attho’’ti. Vissagandho nāma kodhādikilesaparibhāvanāti tesaṃ vikkhambhanena vissagandhavirahito. Etesu dhammesūti pabbajjānaṃ vivekavāsakaruṇābrahmavihārādidhammesu.
大梵天修四梵天法，虽已成道，仍称为“通向梵伴侣之道”的道路；出于犹豫不决，称“怀疑者”。有人谓因苦行致身损耗、因梵伴聚会生起恐惧等缘故，与梵天法失和，故为怀疑。又谓此事由第三者知晓，称此为明示。其因是因缘自他而集聚。谓“我是我的造作”，谓此为“我的执著”即渴爱。基于人类的界定，说“有人于人间”而不外延。又为说明“一体化”的意思，以“一者存在，一者立、一者坐”作解释。谓此“一化”者即为“一化”、“生起”。禅定中有超越为名，亦有非生起者，故所谓“禅定生起”即“禅定的义理”。复有以忿怒等烦恼破坏，为断恶染者，谓此为超越恶染。此等法为出家修禅、独居、慈悲、四梵天等法门中所修习。
§320
320.Avidvāti na viditavā. Āvaritāti kusalānaṃ uttarimanussadhammānaṃ uppattinivāraṇena āvaritā. Pūtikāti byāpannacittatādinā pūtibhūtā. Kilesavasena duggandhaṃ vissagandhaṃ vāyati. Nirayādiapāyesu nibbattanasīlatāya āpāyikāti āha ‘‘apāyūpagā’’ti. Corādīhi upaddutassa pavisitukāmassa pākārakavāṭaparikhādīhi viya nagaraṃ kodhādīhi nivuto pihito brahmaloko assāti nivutabrahmaloko. Pucchati ‘‘kenāvaṭā’’ti vadanto.
无知者谓未知。障碍者为善法及能资助人类法得生起之阻碍。污染者因染污心念等而成污秽。烦恼之臭秽，称为恶臭。谓于地狱等苦地获生之性质，称恶生地者。盗贼等为善法的破坏者，因欲入惠诱、返恶道、妨害城市，乃至因忿怒住于梵界，称梵界非实住。于是有人问“因何而住？”此人回答道。
Musāvādova mosavajjaṃ yathā bhisakkameva bhesajjaṃ. Kujjhanaṃ dussanaṃ. Diṭṭhādīsu adiṭṭhādivāditāvasena paresaṃ visaṃvādanaṃ paravisaṃvādanaṃ. Sadisaṃ patirūpaṃ dassetvā palobhanaṃ sadisaṃ dassetvā vañcanaṃ. Mittānaṃ vihiṃsanaṃ mettibhedo mittadubbhanaṃ. Daḷhamaccharitā thaddhamacchariyaṃ. Attani vijjamānaṃ nihīnataṃ, sadisataṃ vā atikkamitvā maññanaṃ. Paresaṃ sampattiyā asahanaṃ khīyanaṃ. Attasampattiyā nigūhanavasena, parehi sādhāraṇabhāvāsahanavasena ca vividhā icchā ruci etassāti vivicchā. Kadariyatāya mudukaṃ macchariyaṃ. Yattha katthacīti sakasantake, parasantake, hīnātike cāti yattha katthaci ārammaṇe. Lubbhanaṃ ārammaṇassa gahaṇaṃ abhigijjhanaṃ. Majjanaṃ seyyādivasena madanaṃ sampaggaho. Muyhanaṃ ārammaṇassa anavabodho. Etesūti etesu yathāvuttesu kodhādīsu sattasantānassa kilissanato vibādhanato, upatāpanato ca kilesasaññitesu pāpadhammesu. Yuttā payuttā sampayuttā avirahitā.
谤语似疗伤之药。苦恼即苦害。于见等辨别分别之论辩则为他人相违、互相斗争。示现相似者为贪欲之引诱，示现相似则为欺骗。对朋友加害，亲切破裂，仇恨朋友。行为坚酷，心志慌乱。对己已获得之事妄念，自以为长。对他人所有之事无法忍受、嫉妒。对自身所得隐瞒不露，对他人则因平常身分难以忍受而生趣味、多种好恶，这为分别心。轻薄及妒嫉。置于何处者为自己有利或他人有利之起点恶意。恶劣的夺取心、强求心。沉迷如床榻的淫欲嗜好。昏乱者为对恶缘无觉悟，如此种种忿怒等烦恼，乃是生死流转中众生之苦恼及生恚起争论、煽动纷争、杂染种种恶法，其或多或少，互相依附，结合一体，没断无馀。
Ettha cāyaṃ brahmā mahāsattena āmagandhe supuṭṭho attano yathāupaṭṭhite pāpadhamme cuddasahi padehi vibhajitvā kathesi, te pana tādisaṃ pavattivisesaṃ upādāya vuttāpi keci puna vuttā, āmagandhasutte (su. ni. 242) pana vuttāpi keci idha sabbaso na vuttā, evaṃ santepi lakkhaṇahāranayena, tadekaṭṭhatāya vā tesaṃ pettha saṅgaho daṭṭhabbo. Tenāha ‘‘idaṃ pana sutta’’ntiādi. Tattha āmagandhasuttena dīpetvāti idha sarūpato avutte āmagandhepi vuttehi ekalakkhaṇatādinā āmagandhasuttena pakāsetvā kathetabbaṃ tattha nesaṃ sarūpato kathitattā. Āmagandhasuttampi iminā dīpetabbaṃ idha vuttānampi kesañci āmagandhānaṃ tattha avuttabhāvato. Yasmā āmagandhasutte vuttāpi āmagandhā atthato idha saṅgahaṃ samosaraṇaṃ gacchanti, tasmā idha vutte pariharaṇavasena dassentena yasmā cettha keci abhidhammanayena akilesasabhāvāpi sattasantānassa vibādhanaṭṭhena ‘‘kilesā’’ti vattabbataṃ arahanti, tasmā ‘‘cuddasasu kilesesū’’ti vuttaṃ.
这里，此处有一位名为大梵天的伟大众生，对自己所守护的恶法进行了十七部分的详细划分讲述。但他们就这些诸般传言中，尽管部分是依前次传法所说，然在《恶臭经》中虽有传说，却未全面述说。故此，鉴于此类传说具有特征缺漏或单一方面，应对这些传说的偏颇之处加以归纳整理。因此，有言『此为经文』等语。至此，以《恶臭经》为明照基础，即在此经文中，针对《恶臭经》所述的具有统一特征的内容进行阐明，表明此处对其整体之论述性质。关于《恶臭经》中所述内容亦应以此加以显明，而对于其中某些未述及《恶臭经》中恶臭的部分，亦应在此揭示说明。缘由是，《恶臭经》虽已讲述恶臭的意义，但因诸说云集，故此处当以说法方式进行补遗，显示尽管部分以阿毗达摩分类视为烦恼，因烦恼性质为诸有之阻碍，故称作“烦恼”，因此说为“十七种烦恼”。
Nimmādaṃ milāpanaṃ khepananti āha ‘‘nimmādetabbā pahātabbā’’ti. Buddhatantīti buddhabhāvīnaṃ paveṇī, buddhabhāvinopi ‘‘buddhā’’ti vuccanti yathā ‘‘agamā rājagahaṃ buddho’’ti. Mahāpurisassa daḷhīkammaṃ katvāti mahāpurisassa ‘‘pabbajissāmaha’’nti pavattacittuppādassa daḷhīkammaṃ katvā.
“Nimmādaṃ milāpanaṃ khepananti”意谓“应当废弃，应当放弃”。“佛教系”是指佛陀世系、佛的传承，佛教系里面包括一切称为“佛”的存在，就如“来到王舍城的佛”。“大丈夫行坚定业”即指“大丈夫”以决意出家的心意而生起坚强的行为。
Reṇurājaāmantanāvaṇṇanā关于召请雷努王的注释
§321
321.Mama manaṃ haritvāti mama cittaṃ apanetvā tassa vasena avattitvā.
所谓“我心被夺”者，谓我心意已经被夺取，进入了他者的支配之下，心意不自主而处于屈从状态。
Ekībhāvaṃ upagantvā vutthassāti kāyavivekaparibrūhanena ekībhāvaṃ upagantvā tapokammavasena vutthassa. Kusapattehi paritthatoti barihisehi vediyā samantato santharito. Akācoti vaṇo vaṇasadisakhaṇḍiccavirahito. Tenāha ‘‘akakkaso’’ti.
“趋向统一的状态出现”意指通过身体分离而产生的专注，其次通过苦行行为而表显的趋一。用草席汇集诸刺，谓以草席将周围断枝刺条都汇聚紧密。所谓“不结实”者，是指枝条、叶片相互分散未紧密结合。因此称之为“非紧密”。
Chakhattiyaāmantanāvaṇṇanā关于召请六位刹帝利的注释
§322
322.Sikkheyyāmāti sikkhāpeyyāma, sikkhāpanañcettha atthibhāvāpādananti āha ‘‘upalāpeyyāmā’’ti.
322. 『当令学』者，即令其修学，而此处令其修学之义乃在于使之具足，故注曰『当劝诱』。
§323
323. Yassa vīriyārambhassa, khantibalassa ca abhāvena pabbajitānaṃ samaṇadhammo paripuṇṇo, parisuddho ca na hoti, tesu vīriyārambhakhantibalesu te te niyojetuṃ ‘‘ārambhavho’’tiādi vuttaṃ.
谓此修行者因缺乏精进勇猛及忍耐力，故未能成就出家人修行的完备法门，因而关于其精进力、忍耐力诸方面未能充分具足，此问题被称为“起始弱”的说法。
Karuṇājhānamaggoti karuṇājhānasaṅkhāto maggo. Ujumaggoti brahmalokagamane ujubhūto maggo. Anuttaroti seṭṭho brahmavihārasabhāvato. Tenāha ‘‘uttamamaggo nāmā’’ti. Sabbhi rakkhito sādhūhi yathā parihāni na hoti, evaṃ paṭipakkhadūrīkaraṇena rakkhito gopito. ‘‘Saddhammo sabbhi vakkhito’’ti keci paṭhanti, tesaṃ saparahitasādhanena sādhūhi buddhādīhi kathito paveditoti attho.
所谓慈悲禅定之道，即以慈悲禅定而著称之道也。所谓正道，是以成就梵天界之行而为正途。所谓无上，乃依据最高梵行境界而言。故有言曰『此名为最胜之道』。此道虽为众善护持，犹如圣人所守，无有损害，然实因修习远离对治而被护持守护。或言『正法为众所称说』，意即此法因善知识及诸佛菩萨以利益他者之方便而为所说、宣扬、示现也。
Taṅkhaṇaviddhaṃsanadhammanti yasmiṃ khaṇe virodhidhammasamāyogo, tasmiṃyeva khaṇe vinassanasabhāvaṃ, yo vā so gamanassādānaṃ devaputtānaṃ heṭṭhupariyena paṭimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsamāgamanatopi sīghataratāya atiittaro pavattikkhaṇo, teneva vinassanasabhāvaṃ. Tassa jīvitassa. Gatinti niṭṭhaṃ. Mantāyanti manteyyanti vuttaṃ hotīti āha ‘‘mantetabba’’nti. Karaṇatthe vā bhummanti ‘‘mantāya’’nti idaṃ bhummaṃ karaṇatthe daṭṭhabbaṃ yathā ‘‘ñātāya’’nti. Sabbapalibodheti sabbepi kusalakiriyāya vibandhe uparodhe.
所谓瞬息毁灭法，指在某一刻间有敌对法相集聚，该刻即显现灭尽之相。譬如神祇中子于逃避魔王见端时，头足疾速前行，超过他者，其行止瞬息已还，故此即为瞬息灭尽之相。此即其生命终止、去逝之理也。人言有当记、有该受记之说，故呼称此为『应当记忆』。在因果缘起之理上，此因缘之地称之为『应当记』，如同亲属之称谓。谓于一切如实般若之解脱，是障蔽所依止之地。
Brāhmaṇamahāsālādīnaṃ āmantanāvaṇṇanā关于召请婆罗门大富豪等人的注释
§324
324.Appesakkhāti appānubhāvāti āha ‘‘pabbajitakālato paṭṭhāyā’’tiādi.
所谓不相续，说明自出家时至今无中断之意等。
Cakkavatti rājā viya sambhāvito.
犹如轮转世界之王出现也。
Mahāgovindapabbajjāvaṇṇanā大果文德出家品释
§328
328. Samāpattīnaṃ ājānanaṃ nāma attapaccakkhatā, sacchikiriyāti āha ‘‘na sakkhiṃsu nibbattetu’’nti.
所谓禅定中断者，谓自性断灭；证见已经发生。故有言曰『未能作证』。
§329
329.Imināti ‘‘sarāmaha’’nti iminā padena. ‘‘Sarāmaha’’nti hi vadantena bhagavato mahābrahmunā kathitaṃ ‘‘tatheva ta’’nti bhagavatā paṭiññātameva jātanti. Na vaṭṭe nibbindanatthāya catusaccakammaṭṭhānakathāya abhāvato. Asati pana vaṭṭe nibbidāya virāgānaṃ asambhavo evāti āha ‘‘na virāgāyā’’tiādi. Ekantameva vaṭṭe nibbindanatthāya anekākāravokāravaṭṭe ādīnavavibhāvanato.
所谓由此，即指语『由此而得』。佛与大梵尊者之所说，将此并告知佛陀所知。当此境地无修诸苦之四圣谛道诣故，无所向背而生厌；然于无厌时，则谓无退失自在，故称之曰『无退失』。专一则谓于烦恼厌退无他转也，因多样苦故能显现其畏惧变化之理。
‘‘Nibbidāyā’’ti iminā padena vipassanā vuttā. Esa nayo sesesupi. Vavatthānakathāti vipassanāmagganibbānānaṃ taṃtaṃpadehi vavatthapetvā kathā. Ayamettha nippariyāyakathāti āha ‘‘pariyāyena panā’’tiādi.
『厌离』一词，依此词所指，即为称为内观智的解说。此法亦为结论。所谓深入说明，即用内观道与涅槃诸词相连而加详细解释的说法。此处谓解说涵盖其终结，因此称为『以结论的方式』，如经中言『且以结论』等语。
§330
330.Paripūretunti bhāvanāpāripūrivasena paripuṇṇe kātuṃ, nibbattetunti attho. Brahmacariyaciṇṇakulaputtānanti ciṇṇamaggabrahmacariyānaṃ kulaputtānanti ukkaṭṭhaniddesena arahattanikūṭena desanaṃ niṭṭhapesi.
“充满”是指由修习圆满至足，因而成就完整；“熄灭”则指含义。所谓持戒修道的净众之子，乃指断尽烦恼的戒行士子，借此高超的阿拉汉法讲述完成。
Abhinandanaṃ nāma sampaṭicchanaṃ ‘‘abhinandanti āgata’’ntiādīsu viya, tañcettha atthato cittassa attamanatāti āha ‘‘cittena sampaṭicchanto abhinanditvā’’ti. ‘‘Sādhu sādhū’’ti vācāya sampahaṃsanā anumodanāti āha ‘‘vācāya sampahaṃsamāno anumoditvā’’ti.
称赞为称心愿之意，如“称赞有来”等语；此处意指心意之真相，故言“心中称心赞叹”。“善哉善哉”等语便是通过言语相互赞许，故释为“以语词赞叹而称许”。
Mahāgovindasuttavaṇṇanāya līnatthappakāsanā. · 大果文德经注释中隐含义之阐明。