8. Sakkapañhasuttaṃ · 8. 萨咖问经复注
8. Sakkapañhasuttavaṇṇanā8. 萨咖问经注释
Nidānavaṇṇanā因缘注释
§344
344. Ambasaṇḍānaṃ adūrabhavattā ekopi so brāhmaṇagāmo ‘‘ambasaṇḍā’’tveva bahuvacanavasena vuccati, yathā ‘‘varaṇā nagara’’nti. Vedi eva vediko, vediko eva vediyo ka-kārassa ya-kāraṃ katvā, tasmiṃ vediyake. Tenāha ‘‘maṇivedikāsadisenā’’tiādi, indanīlādimaṇimayavedikāsadisenāti attho. Pubbepīti leṇakaraṇato pubbe, guhārūpena ṭhitā, dvāre indasālarukkhavatī ca, tasmā ‘‘indasālaguhā’’ti vuttā purimavohārena.
344. 由于水渠不远，因此即便只有一个婆罗门村庄，也被称为“水渠村”，用复数形式如此称呼，如“围墙城”是如此称呼的。祭坛就是祭坛，祭坛便是指祭坛中某处的祭坛台，这是由家禽所作的叫声所表示的祭坛。由此说“宝石祭坛座”等，是指用青碧宝石等制成的祭坛座。过去指的是岩洞修建，作为洞穴的形态而立，两扇门槛是银桤树所成，因此被称为“银桤洞穴”，这是古老的传说所说的。
Ussukkaṃ vuccati abhiruci, taṃ pana buddhadassanakāmatāvasena, tathā ussāhanavasena ca pavattiyā ‘‘dhammiko ussāho’’ti vuttaṃ. Sakkena sadiso…pe… natthīti. Yathāha ‘‘appamādena maghavā, devānaṃ seṭṭhataṃ gato’’ti (dha. pa. 30). Parittakenāti aparāparaṃ bahuṃ puññakammaṃ akatvā appamattakeneva puññakammena.
“甘甜”指的是喜欢，然而因佛陀显现的欲望以及对法的精进，由此促成了“法的精进”之说。与萨咖相似……不存在。比如说“以勤勉乃得吉祥，得为诸天之尊”（《法句经》第30偈）。“护持”是指交替多次做许多善业，仅以稍加的善业来护持。
Sakkopi kāmaṃ mahāpuññakatabhīruttāno hoti, sātisayāya pana dibbasampattiyā viyogahetukena sokena diguṇitena maraṇabhayena saṃtajjito jāto. Tenāha ‘‘sakko pana maraṇabhayābhibhūto ahosī’’ti.
萨咖也由于广大善业而生起无畏心；但因对诸恶业的恐惧，因天上的财富而产生的分别贪染的散乱，身心忧伤及对死亡的害怕，而生起谨慎。因此说“萨咖因生起对死亡的恐惧而被压伏”。
Dibbacakkhunā devatānaṃ dassanaṃ nāma paṭivijjhanasadisanti āha ‘‘paṭivijjhī’’ti. Pāṭiyekko vohāroti āveṇiko piyasamudāhāro. Marisaniyasampattikāti mārisā. Tesañhi sampattiyo mahānubhāvatāya sahanti upaṭṭhahanti, aññe ayonisomanasikāratāya ceva appahukāya ca na sahantiyeva, sā pana nesaṃ marisaniyasampattikatā dukkhavirahitāyāti vuttaṃ ‘‘niddukkhātipi vuttaṃ hotī’’ti. Ekako vāti devaparisāya vinā āgatattā vuttaṃ, mātaliādayo pana tādisā sahāyā tadāpi ahesuṃyeva. Tathā hi vakkhati ‘‘api cāyaṃ āyasmato cakkanemisaddena tamhā samādhimhā vuṭṭhito’’ti (dī. ni. aṭṭha. 2.352). Okāsaṃ nākāsi sakkassa ñāṇaparipākaṃ āgamento, aññesañca bahūnaṃ devānaṃ dhammābhisamayaṃ upaparikkhamāno. Soti sakko.
天眼所观察的天人目睹称为“观察”，称为“观察者”。“独特行为”是指不自然、娇纵的享受食物。恶魔指魔障的现象。这些现象对大德忍耐者来说是容忍的和顺从的，但因无始无明而产生的异非正见不可接受，因此对此是痛苦的。故说“即使无苦亦被称为痛苦”。有一种说法是，没有天人陪伴而来讨论的；母利等则为这类助缘者，依旧存在。正如所说“甚至以长者说法铃声，此时由定中觉醒”（《长部·尼柯耶》注释8.352）。这是由于萨咖的智慧成熟期的到来，另外许多天人相应法的来临。萨咖的智慧。
Evanti vacanasampaṭicchane nipātoti āha ‘‘evaṃ hotū’’tiādi. Bhaddaṃtavāti pana sakkaṃ uddissa nesaṃ āsi vādo.
由此话语相称而立，故称“必然成就”等。至于尊者萨咖，是针对他有此辩说者。
§345
345.Vallabho…pe… dhammaṃ suṇātīti ayamattho govindasuttādīhi (dī. ni. 2.294) dīpetabbo. Iminā katokāseti iminā pañcasikhena katokāse bhagavati.
345.“最爱”（Vallabho）等词，及“听法”等意思，应曰因称此意而宣说诸法，如《长部》中《果德玛经》等（《长部尼柯耶》2.294）当被宣扬。故由此得名“以双耳宣说佛陀”。
Anucariyanti anucaraṇabhāvaṃ, taṃ panassa anucaraṇaṃ nāma saddhiṃ gamanamevāti āha ‘‘sahacaraṇaṃ ekato gamana’’nti.
「随行」者，谓具有随行的本质。此所谓随行，即同行同行之意，故有言『同行者，合行而行』。
Sovaṇṇamayanti suvaṇṇamayaṃ. Pokkharanti vīṇāya doṇimāha. Daṇḍoti vīṇadaṇḍo. Veṭhakāti tantīnaṃ bandhanāya ceva uppīḷanāya ca dhametabbā veṭhakā. Pattakanti pokkharaṃ. Samapaññāsamucchanā mucchetvāti yathā samapaññāsamucchanā kamato tattha saṃmucchanaṃ kātuṃ sakkā, evaṃ taṃ sajjetvāti attho. ‘‘Samapaññāsamucchanā saṃmucchetvā’’ti ca idaṃ devaloke niyataṃ vīṇāvādanavidhiṃ sandhāya vuttaṃ. Manussaloke pana ekavīsati mucchanā. Tenevāha vīṇopamasuttavaṇṇanāyaṃ –
「金制」者，指呈现金色之物。曰「蓮叶」，此为琵琶之旋钮也。曰「杖」，即琵琶杖。所谓「弦钮」，是指琴弦之系索及其张紧之物，应称为弦钮。所谓「蓮叶」，乃琵琶之装饰。此中「正五十之释放」者，意谓如正好用五十度之力使之松开，那样释放弦钮是可为之。故「释放」意即「松弛」也。所谓『用正五十的释放松弛』，此语指于天界之琵琶演奏仪式中所定之法。于人间界则有二十一种松弛法，故经中以琵琶之喻述说——
‘‘Satta sarā tayo gāmā, mucchanā ekavīsati;
『七弦有三，即村落三，松弛为二十一；
Tānā cekūnapaññāsa, iccete saramaṇḍalā’’ti. (a. ni. aṭṭha. 3.55; sārattha. ṭī. 3.243);
此中单独五十，余为弦群合。』（《增支部·八》三五五；《义疏》三二四三）
Tattha chajjo, usabho, gandhāro, majjhimo, pañcamo, dhevato, nisādoti ete satta sarā. Chajjagāmo, majjhimagāmo, sādhāraṇagāmoti tayo gāmā, sarasamūhāti attho. Manussaloke vādanavidhinā ekekasseva ca sarassa vasena tayo tayo mucchanā katvā ekavīsati mucchanā. Ekekasseva ca sarassa satta satta tānabhedā, yato sarassa mandataravavatthānaṃ hoti, te ekūnapaññāsa tānavisesāti, tisso duve catasso, catasso tisso duve catassoti dvāvīsati sutibhedā icchitā, ayaṃ pana ekekassa sarassa vasena satta satta mucchanā, antarasarassa ca ekāti samapaññāsāya mucchanānaṃ yogyabhāvena vīṇaṃ vajjesi. Tena vuttaṃ ‘‘samapaññāsa mucchanā saṃmucchetvā’’ti. Sesadeve jānāpento sakkassa gamanakālanti yojanā.
此中「叉乔」、「牛」「甘达罗」、「中间」、「第五」、「天」「尼萨」为七弦。叉乔村、中间村、普通村乃三村，意为弦群。于人间界琴弦之松弛法，依各人七弦之长短，三重众中各自分二十一种松弛法。每一重众又分七七分别之弦差异，因为弦长有高低微妙，称单独五十之弦别也。三者两者四者，四者三者，两者四者三者，共二十一种奏法。此乃每一弦其重众各有七七松弛，弦与弦之间亦一数定，故琵琶称为合五十松弛。诸天众悉知天帝行进所用距离，是以称为「合五十松弛」。
§346
346.Atirivāti ra-kāro padasandhikaro, atīva ativiyāti vuttaṃ hoti. Pakati…pe… agamāsi maraṇabhayasaṃtajjitattā taramānarūpo. Tenevāha ‘‘nanu cā’’tiādi.
346.「极激」者，为音节之间连接时极度强烈之意。已说为「极至极」者。谓呈现惧死之状。故有言『岂非乎？』
§347
347. Buddhā nāma mahākāruṇikā, sadevakassa lokassa hitasukhatthāya eva uppannā, te kathaṃ atthikehi durupasaṅkamāti āha ‘‘ahaṃ sarāgo’’tiādi. Tadantaraṃ paṭisallīnāti yena antarena yena khaṇena upasaṅkameyya, tadantaraṃ paṭisallīnā jhānaṃ samāpannā. Tadantara-saddo vā ‘‘etarahī’’ti iminā samānatthoti āha ‘‘sampati paṭisallīnā vā’’ti.
347. 佛陀名为大慈悲者，乃为诸天世间利益安乐而出世成道。彼等如何以正理艰难难接近之故而称曰“我为贪欲”诸如此类？其时世尊退隐独处，以至若干时刻得以亲近，世尊退隐独处之间禅定已成。期间有人之声“此间止步”者，谓此语义同，复有曰“独处修行良好”者。
Pañcasikhagītagāthāvaṇṇanā般吉卡歌偈注释
§348
348.Sāvesīti yathādhippetamucchanaṃ paṭṭhapetvā vīṇaṃ vādento taṃtaṃṭhānuppattiyā pākaṭībhūtamandatāvavatthaṃ dassento sumadhurakomalamadhupānamattamadhukāravirutāpahāsinilakkhaṇo pasannabhānī samaravaṃ tantissaraṃ sāvesi.
348. 『萨维西』者，犹如上文所释，放声主张，弹奏琴瑟，显现弦柱出生成熟之形态，即表现软滑甘美如蜜酒适中之味，蜜蜂嗡鸣声断绝，光明朗照，清凉欢悦，琴弦和鸣，称为『萨维西』。
‘‘Sakyaputtova jhānena, ekodi nipako sato;
“如同释子以禅定，一心专注而之精熟；
Amataṃ muni jigīsāno….
渴求不死圣人道……
Yathāpi muni nandeyya, patvā sambodhiṃ uttama’’nti. (dī. ni. 2.348);
好比圣人喜悦，得至至上觉者。”（大尼柯耶 2.348）
Ca evaṃ buddhūpasañhitā. Buddhūpasañhitā pana buddhānaṃ dhammasarīraṃ ārabbha nissayaṃ katvā pavattitāti āha ‘‘dhammo arahatāṃ ivā’’ti. Dhammūpasañhitā, arahattūpasañhitā ca veditabbā.
佛陀即是如此来到世间。佛陀来到世间以后，于佛法之体，以依止为始起而行之，是故称曰“此法如阿拉汉者之法”。应当知其法即佛法，亦应知其果为阿拉汉果。
Sūriyasamānasarīrāti sūriyasamānappabhāsarīrā. Tenāha ‘‘tassā kirā’’tiādi. Yasmā timbaruno gandhabbadevarājassa sūriyavaccha sā aṅke jātā, tasmā āha ‘‘yaṃ timbaruṃ devarājānaṃnissāya tvaṃ jātā’’ti. Kalyāṇaṅgatāya ‘‘kalyāṇī’’ti vuttāti āha ‘‘sabbaṅgasobhanā’’ti.
“与太阳相似的身体”是指与太阳光辉相称的身体。因而说“属于她的”，等如此。因为在丛林中香神天王的子孙就是那个人，所以说“你是依靠香神天王而生的”。为了赞美说“美好”的女性，也称她为“美丽者”，意思是“具备一切美好体态者”。
Rāgāvesavasena pubbe vuttā gāthā idānipi tameva ārabbha purato ṭhitaṃ viya ālapanto vadati.
这首之前用“贪欲疾病”比喻而说的颂歌，如今仍以相同方式开始，好像站在前面讲话一般。
Thanudaranti payodharañca udarañca adhippetanti āha ‘‘thanavemajjhaṃ udarañcā’’ti.
“胸部”和“腹部”为主要部位，因此说“胸部中央及腹部”。
Kiñci kāraṇanti kiñci pīḷaṃ.
这是什么原因，又是什么苦恼。
Pakatiṃ jahitvā ṭhitaṃ abhirattabhāvena.
舍弃劳动，立于此处以欢喜的神态。
Vāmūrūti ruciraūrū. Tenāha ‘‘vāmākārenā’’tiādi. Vāmavikasitarucirasundarābhirūpacārusaddā hi ekatthā daṭṭhabbā. Na tikhiṇanti na tikkhaṃ na lūkhaṃ na kakkhaḷaṃ. Mandanti mudu siniddhaṃ.
“vāmū”是“美丽的肢体”之意。因此说“用美丽形态”，那么展开的美丽肢体和美好的仪态及美妙声音，应当作为一个整体来观察。它们不锐利、不尖利、不粗糙、不坚硬，而是柔和、柔软、圆满完美的。
Anekabhāvoti anekasabhāvo, so pana bahuvidho nāma hotīti āha ‘‘anekavidho jāto’’ti. Anekabhāgoti anekakoṭṭhāso.
「多样存在」者指为多种会合、团体、集聚；而「多种名」则谓此故有称为『多种生起者』。又「多样部分」者，是指多个区分段落。
Tayā saddhiṃ vipaccatanti tayā sahitaṃyeva me taṃ kammaṃ vipaccatu, tayā saheva tassa kammassa phalaṃ anubhaveyyanti adhippāyo. Tayā saddhimevāti yathā cakkavattisaṃvattaniyakammaṃ tassa nissandaphalabhūtena itthiratanena saddhiṃyeva vipākaṃ deti, evaṃ taṃ me kammaṃ tayā saddhiṃyeva mayhaṃ vipākaṃ detu.
借由与彼俱足的力量而相反地成熟；倘彼同其伴随着之我而使彼业成熟，彼业之果便得以同彼一起由彼体验。这即「同在」的意义。譬如在霸主所掌控的业，由于业无依赖果报之支撑，以此「同在」而受果，愿吾之业亦由彼「同在」所使得果。
Ekodīti ekodibhāvaṃ gato, samāhitoti attho. Jigīsānoti jigīsamāno hoti. Tathābhūtova jigīsati nāmāti tathā paṭhamavikappo vutto. Dutiyavikappe pana ‘‘vicaratī’’ti kiriyāpadaṃ āharitvā attho vutto.
「单一」指心境进入专注、安住之义。求渴者则是有求心起。此即名为「求渴行为如实显现」之初次转变句。至第二转变句，则引入行为字 «游动» 以阐明其义。
Nandeyyanti samāgamaṃ patthento vadati atisassirikarūpasobhāya.
「应当欢乐」谓对会合之所观，所言乃对极广广大绚丽之景象。
§349
349.Saṃsandatīti sameti, yāya mucchanāya, yena ca ākārena tantissaro pavatto, taṃ mucchanaṃ anativattento, teneva ca ākārena gītassaropi pavattoti attho. Yena ajjhāsayena bhagavā pañcasikhassa gandhabbe vaṇṇaṃ kathesi, yadatthañca kathesi, taṃ sabbaṃ vibhāvetuṃ ‘‘kasmā’’tiādimāha. Natthi bodhimūle eva samucchinnattā. Upekkhako bhagavā anupalittabhāvato. Suvimuttacitto bhagavā chandarāgato, sabbasmā ca kilesā. Yadi evaṃ kasmā pañcasikhassa gandhabbe vaṇṇaṃ kathesīti āha ‘‘sace panā’’tiādi.
「聚合」即同处、附着之意；借以断除无明连丝于其间、由丝纸运转彼此相联；由此聚合丝亦生起。世尊以深念形像为饰物对五叶仙人语，述其义，且言为何故说之。悟道根本处无连结断绝，世尊平等自若无漏之身，心解脱无垢，没有渴爱妄念。若如是，何故对五叶仙人述说色相，答曰「倘若如此」，示条件句。
Ganthitāti sandahitā, tā pana nirantaraṃ kathiyamānā rāsikatā viya hontīti āha ‘‘piṇḍitā’’ti. Vohāravacananti bhagavato, bhikkhūnañca purato vattabbaṃ upacāravacanaṃ.
「结缔」者为连接、束缚，故为连续不断的讲说之乐趣，故称「说书者」。此为世尊教诲语乃对比库前行应行之礼遇教导之辞。
Upanaccantiyāti upagantvā naccantiyā.
『随舞者』者，近前观舞者也。
Sakkūpasaṅkamanavaṇṇanā萨咖前来注释
§350
350. ‘‘Kadā saṃyūḷhā’’tiādīni vadanto paṭisammodati. Vippakārampi dasseyyāti aḍḍhakatābhinayavasena naccampi dasseyya.
三百五十条：“何时聚集”等等语，言说时表示应答。又以演戏般的表演展示升降之异象。
§351
351. ‘‘Abhivadito sakko devānamindo’’tiādīnaṃ ‘‘tena kho pana samayenā’’tiādīnaṃ (pārā. 16, 24) viya saṅgītikāravacanabhāve saṃsayo natthi, ‘‘evañca pana tathāgatā’’ti idha pana siyā saṃsayoti ‘‘dhammasaṅgāhakattherehi ṭhapitavacana’’nti vatvā itarassāpi tathābhāvaṃ dassetuṃ ‘‘sabbameta’’ntiādi vuttaṃ. Vuḍḍhivacanena vuttoti ‘‘sukhī hotu pañcasikha sakko devānaṃ indo’’ti āsīsavādaṃ vutto. ‘‘Bhagavato pāde sirasā vandatī’’ti vadanto abhivādeti nāma ‘‘sukhī hotū’’ti āsīsavādassa vadāpanato. Tathā pana āsīsavādaṃ vadanto abhivadati nāma sabbakālaṃ tatheva tiṭṭhanato.
三百五十一条：“有云‘萨咖天帝敬礼’”等语中，“在当时”诸句(见篇第16、24行)妙语歌唱之意无疑，然此处或有疑，不妨如是，于此称‘如来’者，自是无疑；言‘法集长老所立言’等，亦说他者亦示同理，“这一切都如此”。佛言祝福曰:“愿五弟子及萨咖天帝等皆乐。”称“至心礼佛足”等者，其意为为此祝愿语；其祝词恒常宣说，唯此而已。
Uruṃ vepullaṃ dassati dakkhatīti urundā vibhattialopena. Vivaṭā aṅgaṇaṭṭhānaṃ. Yo pakatiyā guhāyaṃ andhakāro, so antarahitoti yo tassaṃ guhāyaṃ satthu samantato asītihatthato ayaṃ pākatiko andhakāro, so devānaṃ vatthābharaṇasarīrobhāsehi antarahito, āloko sampajji. Asītihatthe pana buddhālokeneva andhakāro antarahito, na ca samattho devānaṃ obhāso buddhānaṃ abhibhavituṃ.
谓见广大丰盛者称有疆界，因疆界破碎称为广大。『Vivaṭā』指有庭院之地。盖如深洞密穴般无光者为隐藏，若此洞穴周围无佛手般光明辐射，此谓真隐藏。相反天人披耀庄严之躯体则非隐藏，乃明光明显。然佛光虽无八十佛手之多，然光明深藏，非能取代天光及佛光之光辉。
§352
352.Cirappaṭikāhanti cirappabhutiko ahaṃ. Aḍḍakaraṇaṃ nāma natthi avivādādhikaraṇaṭṭhāne nibbattattā. Kīḷādīnipīti ādi-saddena dhammassavanādiṃ saṅgaṇhāti.
三百五十二条。‘Cirappaṭikā’义为‘长久不灭者’，称此非争论之地。以‘戏乐’等初音总摄闻法之义。
Salaḷamayagandhakuṭiyanti salaḷarukkhehi raññā pasenadinā kāritagandhakuṭiyaṃ. Tenassāti tena phaladvayādhigamena pahīnaoḷārikakāmarāgatāya assā bhūjatiyā devaloke abhiratiyeva natthi. Cakkanemisaddena tamhā samādhimhā vuṭṭhitoti ettha adhippāyaṃ ajānantā ‘‘ārammaṇassa adhimattatāya samāpattito vuṭṭhānaṃ jāta’’nti maññeyyunti taṃ paṭikkhipanto ‘‘samāpanno saddaṃ suṇātīti no vata re vattabbe’’ti āha. Sati ca ārammaṇasaṅghaṭṭanāyaṃ gahaṇenapi bhavitabbanti adhippāyena ‘‘suṇātī’’ti vuttaṃ, itaro ‘‘paṭhamaṃ jhānaṃ samāpannassa saddo kaṇṭako’’ti vacanamattaṃ nissāya sabbassāpi jhānassa saddo kaṇṭakoti adhippāyena paṭikkhepaṃ asahanto ‘‘nanu bhagavā…pe…bhaṇatī’’ti imameva suttapadaṃ uddhari. Tattha yathā dosadassanapaṭipakkhabhāvanāvasena paṭighasaññānaṃ suppahīnattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ, evaṃ ‘‘uppādo bhayaṃ, anuppādo khema’’ntiādinā sammadeva dosadassanapaṭipakkhabhāvanāvasena sabbāsampi lokiyasaññānaṃ aggamaggena samatikkantattā ārammaṇādhigamatāya na kadāci phalasamāpattito vuṭṭhānaṃ hotīti. Tathā pana na suppahīnattā paṭighasaññānaṃ sabbarūpasamāpattito vuṭṭhānaṃ hoti, paṭhamajjhānaṃ pana appakampi saddaṃ na sahatīti taṃsamāpannassa ‘‘saddo kaṇṭako’’ti vuttaṃ. Yadi pana paṭighasaññānaṃ vikkhambhitattā mahatāpi saddena arūpasamāpattito na vuṭṭhānaṃ hoti, pageva maggaphalasamāpattito. Tenāha ‘‘cakkanemisaddenā’’tiādi. Cakkanemisaddenāti ca nayidaṃ karaṇavacanaṃ hetumhi, karaṇe vā atha kho sahayoge. Imameva hi atthaṃ dassetuṃ ‘‘bhagavā panā’’tiādi vuttaṃ.
【沙罗树荫香亭】指巴谢那伽王以沙罗树造香亭。因该处因果善报除去贪欲之火，令人于神祇道得快乐无忧。用‘Cakkanemi’音谓此喜乐由禅定生起。世间无明者误以为“因缘功德上升是喜悦产生”，予以反驳曰:“喜悦已在，非由现起。”此因缘是觉知执持之业所致。有人言“一禅定中所闻声音似刺耳”，谓一切禅定声如刺耳，此反驳不被应允，且于诸经中亦称“佛言……”言语。若以恼怒见失调伏，虽大声亦非现起，如是“有起即怖，有无起即安”，经由觉察恶见之修正，超越一切世间见闻，果开悟而无生起，禅定亦不成声。故于此声以外无障碍，即使少许声音也不可忍。若恼怒妄知受阻，虽极大声亦无现起，唯得归于道果显现。于是说“Cakkanemi”声等者，谓此为缘由、因果或相助。『Bhagavā pana』即佛为表此义而言。
Gopakavatthuvaṇṇanā果巴咖事注释
§353
353.Paripūrakārinīti paripuṇṇāni, parisuddhāni ca katvā rakkhitavatī. ‘‘Itthitta’’ntiādi tattha virajjanākāradassanaṃ. Dhitthibhāvaṃitthibhāvassa dhikkāro hetūti attho. Alanti paṭikkhepavacanaṃ, payojanaṃ natthīti attho. Virājetīti jigucchati. Etā sampattiyoti cakkavattisiriādikā etā yathāvuttasampattiyo. Tasmā pubbaparicayena upaṭṭhitanikantivasena. Upaṭṭhānasālanti sudhammadevasabhaṃ.
第353偈中，『圆满成就者』者，谓圆满完整清净者，已成就已守护。『Itthitta』等词，于此显示无杂染色相的见解。『Dhitthibhāvaṃitthibhāva』意为『妨害女性身见』之故，作其由。『Alanti』为反对否定之辞，意谓无因缘无目的。『Virājeti』即『嫌恶厌弃』。此等均属功德，如『诸王威光』等世间威仪，皆为如实所成之功德。因而，前因缘前世谙熟、护持极为良好，谓守护以纯正法的众神会护法。
Soti gopakadevaputto. Vaṭṭetvā vaṭṭetvāti tomarādiṃ vattentena viya codanavacanaṃ parivaṭṭetvā parivaṭṭetvā. Gāḷhaṃ vijjhitabbāti gāḷhataraṃ ghaṭṭetabbā.
『索』者，即守护神之子。『辗转』者，如同挥动标枪等物，将责难之语反复回转。『应深深刺入』者，应更深地触碰也。
Kuto mukhāti kuto pavattañāṇamukhā. Tenāha ‘‘aññavihitakā’’ti. Katapuññeti sammā katapuññe dhamme.
何以称为口？何以为事起所因之口？谓由此故说『aññavihitakā』即他所安排设定者。『Katapuññeti』指适当如法的善业功德。
Dāyoti lābho. So hi dīyati tehi dātabbattā dāyo, yesaṃ dīyati, tehi laddhattā lābhoti ca vuccati. Saṅkhāre…pe… patiṭṭhahiṃsu katādhikārattā. Tattha tāvatiṃsabhavane ṭhitānaṃyeva nibbatto yathā sakkassa indasālaguhāyaṃ ṭhitasseva sakkattabhāvo.
『Dāyo』意为所得利禄。因可给与故为给与者，所获者即利禄之义。『Saṅkhāre…』中，诸行异时已建立依止。此中譬喻如三十三天宫所立处，即如萨咖于Indasāla（因陀娑罗）山洞中驻留，显示萨咖之所系，依止正是如此。
Nikantiṃ tasmiṃ gandhabbakāye ālayaṃ samucchindituṃ na sakkonto.
在此香界，即香身中，天人（Gandhabba）等不能拆散其所寄托之处。
§354
354.Attanāva veditabboti attanāva adhigantvā veditabbo, na parappaccayikena. Tumhehi vuccamānānīti kevalaṃ tumhehi vuccamānāni.
『应由自身证知』者，应由自身亲自证得而知，非依赖他人。『被汝等所说者』者，唯被汝等所说者也。
Viyāyāmāti vissaṭṭhaṃ vīriyaṃ santāne pavattema. Pakatiyāti rūpāvacarabhāvena, ‘‘anussara’’nti vā pāṭho.
「努力」者，是指具足精进力量，持久不退，持续不断的勤奋之流。所谓“Pakatiya”，是以形态及外相的方式，表现为“回忆、思念”的用法。
Kāmarāgo eva ‘‘chando rāgo chandarāgo’’tiādi pavattibhedena saṃyojanaṭṭhena ‘‘kāmarāgasaṃyojanānī’’ti, yogaganthādipavattiākārabhedena ‘‘kāmabandhanānī’’ti ca vutto. Pāpimayogānīti ettha pana sesayogaganthānampi vasena attho veditabbo.
在欲界贪爱中，因欲望的起缘，有“馋爱”、“贪欲爱”等不同起现。以此为烦恼束缚，称为“欲爱之缚”。就结合深浅、性质形态的差别，又有“欲缚”。所谓恶缚，实则包括这里未尽述的其他结缚者，意亦应包含于内。
Duvidhānanti vatthukāmakilesakāmavasena duvidhānaṃ.
所谓二种，是指因事物与欲望污垢之不同，分为二种。
‘‘Ettha kiṃ, tattha ki’’nti ca padadvaye kinti nipātamattaṃ. Cātuddisabhāveti tesaṃ buddhādīnaṃ tiṇṇaṃ ratanānaṃ catuddisayogyabhāve appaṭihaṭabhāve. Buddharatanañhi mahākāruṇikatāya, anāvaraṇañāṇatāya, paramasantuṭṭhatāya ca cātuddisaṃ, dhammaratanaṃ svākkhātatāya, saṅgharatanaṃ suppaṭipannatāya. Tenāha ‘‘sabbadisāsu asajjamāno’’ti.
「何者是此？何者是彼？」这两句话，仅是语气助词而已。所谓四向，是指众佛三宝性具有四方相应之理，且无所违逆。佛宝因具大悲心、无碍知识、极大随喜，具四方遍及之功德；法宝因弘扬正法显明，得称真正法宝；僧宝因修行圆满而称美妙僧宝。因此说“遍及四方而不可侵犯”。
Majjhimassa paṭhamajjhānassa adhigatattā tāvadeva kāyaṃ brahmapurohitaṃ adhigantvā tāvadeva purimaṃ jhānasatiṃ paṭilabhitvā taṃ jhānaṃ pādakaṃ katvā vipassanaṃ vaḍḍhetvā orambhāgiyasaṃyojanasamucchindanena maggaphalavisesaṃ anāgāmiphalasaṅkhātaṃ visesaṃ ajjhagaṃsu adhigacchiṃsu. Keci pana ‘‘kāmāvacarattabhāvena maggaphalāni adhigacchiṃsūti adhippāyena pañcamassa jhānassa anadhigatattā suddhāvāsesu na uppajjiṃsu, paṭhamajjhānalābhitāya pana brahmapurohitesu nibbattiṃsū’’ti vadanti.
中初禅的初禅境界所证得者，就此身体自在梵天教化而得。由此获得前际静虑的初禅喜乐，此禅为基础而修明观增进，解脱诸缚，证得道果殊胜果位，入无间果中。然有者说，以欲界无缺之界相，未能证得道果，唯有初禅果者在纯净梵天界得生。
Maghamāṇavavatthuvaṇṇanā玛嘎学童事注释
§355
355.Visuddhoti visuddhaajjhāsayo, upanissayasampannoti adhippāyo. Gāmakammakaraṇaṭṭhānanti gāmikānaṃ upaṭṭhānaṭṭhānaṃ vadati. Tāvatakenevāti attanā sodhitaṭṭhāneva aññassa āgantvā avaṭṭhāneneva. Satiṃ paṭilabhitvāti ‘‘aho mayā katakammaṃ saphalaṃ jāta’’nti yoniso cittaṃ uppādetvā.
「清净」指内心清净且观察明了，「缘起」指此清净为依止。所谓世俗劳作场所，即为乡村人们生活所在。所谓「原乡」与「他乡」，意即自身清净修证之地与他方净土。得念觉知时，于心中生起称赞「啊！我已成就功德果报」之念，亲智能觉之心被正念养成而生起。
Pāsāṇeti maggamajjhe uccatarabhāvena ṭhitapāsāṇe. Uccāletvāti uddharitvā. Etassa saggassa gamanamagganti etassa candādīnaṃ uppattiṭṭhānabhūtassa saggassa gamanamaggaṃ puññakammaṃ.
石头者，路中处于高起之石也。拔起者，谓拔除提升也。此云天道之行道，乃是月等诸天等起止之所，于此天道之行道乃为善业。
Sugativasena laddhabbaṃ, kahāpaṇañcāti kahāpaṇaṃ, daṇḍavasena laddhabbaṃ bali daṇḍabali. Gahapatikākiṃ karissantīti gahapatikā nāma aṭavikā viya visamanissitā, te na kañci anatthaṃ karissanti, evaṃ tayā jānamānena kasmā mayhaṃ na kathitanti yadipi pubbe na kathitaṃ, etarahi pana bhayena kathitaṃ, mā mayhaṃ dosaṃ kareyyātha, ārocitakālato paṭṭhāya na mayhaṃ dosoti vadati.
所谓可往生者，称为可往之钱；以棒杖所得者，称为杖棒之力。乡绅如同林中淫乱者，彼等不作无益之事，如此以其出生缘故，为何族人不语我？虽以前未及言，今却因惧怕而言，恐我受怨，故绝期望与我为仇，亦不谓我有罪。
Nibaddhanti ekantikaṃ.
专注约束，一意专心。
Pisuṇesīti pisuṇakammamakāsi, tumhākaṃ antare mayhaṃ pesuññaṃ upasaṃharatīti attho. Puna aharaṇīyaṃ brahmadeyyaṃ katvā. Mayhampīti mayhampi atthāya maṃ uddissa puññakammaṃ karotha. Nīluppalaṃ nāma vikasamānaṃ udakato uggantvāva vikasati, evaṃ ahutvā antoudake pupphitaṃ nīluppalaṃ viya. Amhākaṃ panidaṃ puññakammaṃ bhavantarūpapattiyā vinā imasmiṃyeva attabhāve vipākaṃ detīti yojanā. Cintāmattakampīti domanassavasena cintāmattakampi.
“诽谤”者，谓行诽谤之业，意即你等之间，我受诽谤者也。又作供养天神之事，为我亦有所为善业，祈为我作福。蓝莲花名，水中绽放，如飞起般开展；若未作，则如水中开花之蓝莲花。此等善业者，虽无转生为他形，却于此自体界现生果报，乃意念动摇，因忧怖而忧扰忧动。
Pagevāti kālasseva, ativiya pātoti attho. Kaṇṇikūpaganti kaṇṇikayogyaṃ. Tacchetvā maṭṭhaṃ katvā kaṇṇikāya kattabbaṃ sabbaṃ niṭṭhapetvā. Tathā hi sā vatthena veṭhetvā ṭhapitā.
“舍取”者，时节之意。过甚堕落者称为“落”。凿耳者，谓适于捣耳。剔除去除，皆须施行于耳。确实以绳索系牢之物竟。实以绳结系牢。
Cayabandhanaṃ sālāya adhiṭṭhānasajjanaṃ. Kaṇṇikamañcabandhanaṃ kaṇṇikārohanakāle āruhitvā avaṭṭhānaaṭṭakaraṇaṃ.
木梁栓绳，谓稳定结构之材也。耳扣绑绳，谓上耳作束时而系，周围加固使不动者也。
Yassa atthate phalake yassa phalake atthateti yojanā.
『铺展于其板上』者，其语句联结为：铺展于其板上也。
Avidūreti sālāya, koviḷārarukkhassa ca avidūre. Sabbajeṭṭhikāti sabbāsaṃ tassa bhariyānaṃ jeṭṭhikā sujātā.
『不远处』者，即沙拉树与百叶树不远之处也。『众中最长者』者，苏嘉达为其诸妻中最年长者也。
Tassevāti sakkasseva. Santiketi samīpe santikāvacarā hutvā nibbattā. Dhajena saddhiṃ sahassayojaniko pāsādo.
『唯彼者』者，唯萨咖(天帝)也。『近侍者』者，生为近侍者。连同旗帜，宫殿纵广千由旬也。
Kakkaṭakavijjhanasūlasadisanti kakkaṭake gaṇhituṃ tassa bilapariyantassa vijjhanasūcisadisaṃ.
『如刺穿螃蟹之针』者，谓如刺穿螃蟹时，那穿透洞口边缘之针一般。
Maccharūpenāti matamaccharūpena. Osaratīti pilavanto gacchati. Tassāpi bakasakuṇikāya pañca vassasatāni āyu ahosi devanerayikānaṃ viya manussapetatiracchānānaṃ āyuno aparicchinnattā.
『以鱼之形态』者，谓以死鱼之形态。『沉入』者，谓如浮物般沉去。那只鹭鸟母亦有五百岁之寿命——由于天界地狱众生与人、饿鬼、畜生之寿命皆无有定量之故。
Ukkuṭṭhimakāsīti uccāsaddamakāsi.
『发出叫喊』者，谓发出高声。
Pubbasannivāsenāti purimajātīsu cirasannivāsena. Evañhi ekaccānaṃ diṭṭhamattenapi sineho uppajjati. Tenāha bhagavā –
『前住』者，谓于前生长久停住。如此，即便只凭眼见，也生起爱恋。故世尊说：
‘‘Pubbeva sannivāsena, paccuppannahitena vā;
『以往所住，或者最近所成之住，』
Evaṃ taṃ jāyate pemaṃ, uppalaṃva yathodake’’ti. (jā. 1.2.174);
『如是由此生起爱，如同水中莲花。』（《起世经》第1卷第2章第174偈）
Avasesesūti asure, sakkaṃ ṭhapetvā dvīsu devalokesu deveva sandhāya vadati.
『余剩众生』者，如魔王所说：设立天帝于两个天界之间，天帝则以神祇身分说法。
Atthanissitanti attano, paresañca atthameva hitameva nissitaṃ, taṃ pana hitaṃ sukhassa nidānanti āha ‘‘kāraṇanissita’’nti.
『所依』者，谓依止自身或他者，依止既有利益及善法，彼善为幸福之因，故称为『因缘所依』。
Pañhaveyyākaraṇavaṇṇanā问答的注释
§357
357.Kiṃsaṃyojanāti kīdisasaṃyojanā. Satte anatthe saṃyojenti bandhantīti saṃyojanānīti āha ‘‘kiṃbandhanā, kena bandhanena baddhā’’ti. Puthukāyāti bahū sattakāyāti āha ‘‘bahū janā’’ti. Veraṃ vuccati dosoti āha ‘‘averāti appaṭighā’’ti. Āvudhena sarīre daṇḍo āvudhadaṇḍo, dhanassa dāpanatthena daṇḍo dhanadaṇḍo, tadubhayākaraṇena tato vinimutto adaṇḍo, sampattiharaṇato, saha anatthuppattito ca sapatto, paṭisattūti āha ‘‘asapattāti apaccatthikā’’ti. Byāpajjhaṃ vuccati cittadukkhaṃ, tabbirahitā abyāpajjhāti āha ‘‘vigatadomanassā’’ti. Pubbe ‘‘averā’’ti padena sambaddhāghātakābhāvo vutto. Tenāha ‘‘appaṭighā’’ti. ‘‘Averino’’ti pana imināpi kopamattassapi anuppādanaṃ. Tenāha ‘‘katthaci kopaṃ na uppādetvā’’ti. ‘‘Viharemū’’ti ca padaṃ purimapadehipi yojetabbaṃ ‘‘averā viharemū’’tiādinā. Ayañca averādibhāvo saṃvibhāgena pākaṭo hotīti dassetuṃ ‘‘accharāyā’’ti ādiṃ vatvā ‘‘iti ce nesaṃ hotī’’ti vuttaṃ. Cittuppatti daḷhatarāpi hutvā pavattatīti dassetuṃ ‘‘dānaṃ datvā, pūjaṃ katvā ca patthayantī’’ti vuttaṃ. Iti ceti ce-saddo anvayasaṃsaggena parikappetīti āha ‘‘evañca nesa’’nti.
『五结』者，何等结缚？谓诸众生被无益者所束缚，即称为结。结即束缚也，问曰：何为束缚？何以为锁？答曰：多身者谓众多生命——譬如多人。『瞋恨』者，谓忿怒，答曰：无瞋无恨。以具兵器之形身称为兵器，财物引导为财之兵器，既具二者而得解脱者谓无兵器。由夺财产及所持无益而为敌，故谓彼为非敌。『染』者，谓心苦痛，若心不染则无染。先昔『无瞋』之词，说明无瞋恨者之不善心境，故称为『无恚』。谓即使于微怒亦不生起，故曰：『有时亦不生怒』。『住』者，此语亦应联前词，以示无瞋者应当安住。又见于『无瞋而住』等语。其无瞋恚之状虽未圆满，仍当显现，故说『调伏师』首先论及此事。心缘生更强烈之状显现，故说『布施与供养而感生』。如是等语，乃连贯文体，故曰：『如是者也』。
Yāya kāyaci paresaṃ sampattiyā khīyanaṃ usūyanaṃ asahanaṃ lakkhaṇaṃ etissāti parasampattikhīyanalakkhaṇā, yadaggena attasampattiyā parehi sādhāraṇabhāvaṃ asahanalakkhaṇaṃ, tadaggenassa ‘‘nigūhanalakkhaṇa’’ntipi vattabbaṃ. Tathā hissa porāṇā ‘‘mā idaṃ acchariyaṃ aññesaṃ hotu, mayhameva hotūti macchariya’’nti nibbacanaṃ vadanti. Abhidhamme ‘‘yā paralābhasakkāragarukāramānanavandanapūjanāsu issā issāyanā’’tiādinā (dha. sa. 1126) nikkhepakaṇḍe, ‘‘yā etesu paresaṃ lābhādīsu kiṃ iminā imesa’’ntiādinā taṃsaṃvaṇṇanāyañca vuttāneva, tasmā tattha vuttanayeneva veditabbānīti adhippāyo.
所谓他人财产有所增长即减少、衰败、憎恶、无法忍受的特征，此谓他人财产减少的特征。若从自身拥有财产的角度看他人财产，则表现为普通状态无法忍受的特征，此称为自身拥有者“隐蔽的特征”。这就是古人所谓“不要惊讶于别人有所不同，我这里本就是如此”的说法。阿毗达摩中，在《论集》卷1126的放弃部分，以“在他人获得、重视、尊敬、礼敬中产生的嫉恨”为例，以及在“那些因从别人获得利益而生起之心”等处对此分别做了解释。因此这里应当依据此处的解释来理解，这是至理所应确知的安立。
Yasmā pana issāmacchariyāni bahvādīnavāni, tesaṃ vibhāvanā lokassa bahukārā , tasmā abhidhammaṭṭhakathāyaṃ (dha. sa. aṭṭha. 1125) vibhāvitānampi tesaṃ diṭṭhadhammikepi samparāyike piādīnave dassento ‘‘āvāsamacchariyena panā’’tiādimāha. Etthāti etesu issāmacchariyesu, etesu vā āvāsamacchariyādīsu pañcasu macchariyesu. Saṅkāraṃ sīsena ukkhipitvāva vicarati tattha laggacittatāya, nihīnajjhāsayatāya ca. Mamāti mayā, ayameva vā pāṭho. Lohitampi mukhato uggacchati cittavighātena saṃtattahadayatāya. Kucchivirecanampi hoti atijalaggino. Añño vibhavapaṭivedhadhammo ariyānaṃyeva hoti, te ca taṃ na maccharāyanti macchariyassa sabbaso pahīnattā. Paṭivedhadhamme macchariyassa asambhavo evāti āha ‘‘pariyattidhammamacchariyena cā’’ti. Vaṇṇamacchariyena dubbaṇṇo, dhammamacchariyena eḷamūgo duppañño hoti.
因嫉恨与憎恨的种类繁多且多为世俗所普遍流行，故在阿毗达摩及其注疏中，于多种嫉恨憎恨的表现，以及其对持见者和执迷者的毒害，皆有所阐述，谓之“住所嫉恨”等。此言意指上述嫉恨和住所嫉恨等五种嫉恨。嫉恨心像割断头颅般痛苦地流转，并且根本舍弃正念，陷于无明的误解与执着。其心念生出“我为我，此即法要”等见解。即使口中吐出鲜血，亦因心意烦乱连心脏都受伤害。肛门排泄物因此异常不适。这些嫉恨乃是圣者所能知见、摧毁者，他们不会被此束缚，且此嫉恨完全被废止。因这嫉恨无从常理中产生故谓“无法根本之所”的嫉恨。色欲嫉恨染污其心，法嫉恨则盲目愚痴。
‘‘Apicā’’tiādi pañcannaṃ macchariyānaṃ vasena kammasarikkhakavipākadassanaṃ. Āvāsamacchariyena lohagehe paccati paresaṃ āvāsapaccayahitasukhanisedhanato. Kulamacchariyena appalābho hoti parehi kulesu laddhabbalābhanisedhanato, appalābhoti ca alābhoti attho. Lābhamacchariyena gūthaniraye nibbattati lābhahetu parehi laddhabbassa assādanisedhanato. Sabbathāpi nirassādo hi gūthanirayo. Vaṇṇo nāma na hotīti sarīravaṇṇo, guṇavaṇṇoti duvidhopi vaṇṇo nāmamattenapi na hoti, tattha tattha nibbattamāno virūpo eva hoti. Sampattinigūhanasabhāvena macchariyena virūpite santāne yebhuyyena guṇā patiṭṭhameva na labhanti, ye ca patiṭṭhaheyyuṃ, tesampi vasenassa vaṇṇo na bhaveyya. Te hi tassa loke rattiṃ khittā sarā viya na paññāyanti. Dhammamacchariyenakukkuḷaniraye.Sotāpattimaggenapahīyati apāyagamanīyabhāvato. Verādīhi na parimuccantiyeva tapparimuccanāya icchāya appattabbattā jātiādidhammānaṃ sattānaṃ jātiādīhi viya.
所谓‘以及……’等五种嫉恨所拥有者的业报果报体证，得以显现。住所嫉恨者于铁屋（地狱）受报，是由对他人住所依赖之害乐的痛苦所致；家族嫉恨者，因不能获得他族之利益而受报，称之为利益贫乏，即无所得；利益嫉恨者则陷于隐匿地狱，由利益的原因刚刚与所求之物不能相应而受苦。无论何处，缺乏皆是地狱之苦。所谓色嫉恨，非指身体的颜色，也非品质之色；无论何处，由嫉恨产生的性质，皆显丑陋不堪。因嫉恨而丑陋的族类，无论多少优异特质，也无法稳固；即使原本可稳固的，也不会与嫉恨共存。因嫉恨，这些族类于此世如夜光之破碎晶莹，无一能觉知。因法嫉恨陷入苦难之冤狱者，断除圣道之见，必造恶道难以解脱，有恶报者意图解脱亦无可能；众生因误入恶道生死轮回，不被戒律（如不杀生、勿偷盗等）所解脱，实因不该受解脱，道理可知。
Tiṇṇā mettha kaṅkhāti ma-kāro padasandhikaro. Etasmiṃ pañheti etasmiṃ ‘‘kiṃsaṃyojanā nu kho’’ti evaṃ ñātuṃ icchite atthe. Tumhākaṃ vacanaṃ sutvāti ‘‘issāmacchariyasaṃyojanā’’ti evaṃ pavattaṃ tumhākaṃ vissajjanavacanaṃ sutvā. Kaṅkhā tiṇṇāti yathāpucchite atthe saṃsayo tarito vigato desanānussaraṇamattena, na samucchedavasenāti āha ‘‘na maggavasenā’’tiādi. Ayampi kathaṃkathā vigatāti kaṅkhāya vigatattā eva tassā pavattiākāravisesabhūtā ‘‘idaṃ katha idaṃ katha’’nti ayampi kathaṃkathā vigatā apagatā.
“已去”一词比喻为承接词。此处谓欲解答者询问之心，乃“何种烦恼之缚”，渴欲理解其义。听闻你等言教，遂生“嫉恨之缚”，此即你众之拒斥言辞。烦恼既除，疑惑断除，说明不以断绝心态而宣说纯净教法故云“不以道理之貌”。烦恼既断除，疑惑感已无，乃至于此鸟嗟语“此为何，彼为何”，皆属散乱谈论，非实义真理。
§358
358.Nidānādīni mahānidānasuttavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.95) vuttatthāneva. Piyānaṃ attano pariggahabhūtānaṃ sattasaṅkhārānaṃ parehi sādhāraṇabhāvāsahanavasena, nigūhanavasena ca pavattanato piyasattasaṅkhāranidānaṃ macchariyaṃ, appiyānaṃ pariggahabhūtānaṃ sattānaṃ, saṅkhārānañca asahanavasena pavattiyā appiyasattasaṅkhāranidānā issā. Yañhi kiñci appiyasambandhaṃ bhaddakampi taṃ kodhanassa appiyamevāti. Ubhayanti macchariyaṃ, issā cāti ubhayaṃ. Ubhayanidānanti piyanidānañceva appiyanidānañca. Piyāti iṭṭhā. Keḷāyitāti dhanāyitā. Mamāyitāti mamattaṃ katvā pariggahitā. Issaṃ karotīti ‘‘kiṃ imassa iminā’’ti tassa piyasattalābhāsahanavasena ussūyati, tameva piyasattaṃ yācito. Aho vatassāti sādhu vata assa. ‘‘Imassa puggalassa evarūpaṃ piyavatthu na bhaveyyā’’ti issaṃ karoti usūyaṃ uppādeti. Mamāyantāti keḷāyantā. Appiyeti appiye satte tesaṃ satāpato. Assāti puggalassa, yena te laddhā. Teti sattasaṅkhārā, sacepi amanāpā honti appiyehi samudāgatattā. Viparītavuttitāyāti ayāthāvagāhitāya. Ko añño evarūpassa lābhīti tena attānaṃ sambhāvento issaṃ vā karoti. Aññassa tādisaṃ uppajjamānampi ‘‘aho vatassa evarūpaṃ na bhaveyyā’’ti issaṃ vā karoti, ayañca nayo heṭṭhā vuttanayattā na gahito.
此为第358条，为《大因缘经》等的注释所记载之义。深爱自身所有事物的七种构成，即所谓世俗的共同爱着，因其难忍之特质及隐蔽性，生起对深爱构成的嫉恨；对于不喜爱自身所有的构成与存在，也因难忍之特质而生起憎恶。此两者即谓嫉恨与憎恶，合称双重根因。所谓深爱者，即欲乐之所；所羞者，即吝惜之物。所谓拥有者，即将所有视为己有而执著。由此产生嫉恨时，心生疑惑疑忌，皆因难忍深爱的获得者。因嫉恨者心作“何苦彼人拥有这般宝物”之想，并由此期望获得，于是欣喜“此人应得此宝不可失”，并起嫉妒意。此中爱独占者称为贪欲嫉妒，因嫉妒而造罪恶。憎恶者不欲别人得到善果，而徒增其痛苦。若存在整体之爱着和憎恶却行为不善，则遂坏憎恶横生。所谓逆语，即以假说违背实相。谁能持有别人之利益？即便别人拥有，谓彼人如是，应得嫉妒，此见不成立亦不可取。若凭此见，必陷恶趣轮回，增加痛苦之根。
Vatthukāmānaṃ pariyesanavasena pavatto chando pariyesanachando. Paṭilābhapaccayo chando paṭilābhachando. Paribhuñjanavasena pavatto chando paribhogachando. Paṭiladdhānaṃ sannidhāpanavasena, saṅgopanavasena ca pavatto chando sannidhichando. Diṭṭhadhammikameva payojanaṃ cintetvā vissajjanavasena pavatto chando vissajjanachando. Tenāha ‘‘katamo’’tiādi.
依五欲心所流转，心之渴望称为寻觅之欲；依寻觅而生得之欲谓得欲；依得持而生用享欲谓享用欲；依聚集所有而生聚集欲；以不起邪见思维现实，因爱生喜悦欲称为欢喜欲。由此，“何者”为疑问所在。
Ayaṃ pañcavidhopi atthato taṇhāyanamevāti āha ‘‘taṇhāmattamevā’’ti.
此亦称为五种意之渴爱，即所谓“唯有渴爱而已”。
Evaṃ vutto ‘‘lābhaṃ paṭicca vinicchayo’’ti evaṃ mahānidānasutte (dī. ni. 2.103) vutto vinicchayavitakko vitakko nāma, na yo koci vitakko. Idāni yathāvuttaṃ vinicchayavitakkaṃ atthuddhāranayena nīharitvā dassetuṃ ‘‘vinicchayo’’tiādi vuttaṃ. Aṭṭhasatanti aṭṭhādhikaṃ sataṃ, tañca kho taṇhāvicaritānaṃ sataṃ, na yassa kassacīti dassetuṃ ‘‘taṇhāvicarita’’nti vuttaṃ. Taṇhāvinicchayo nāma taṇhāya vasena vakkhamānanayena ārammaṇassa vinicchinanato. Diṭṭhidassanavasena ‘‘idameva saccaṃ, moghaṃ añña’’nti vinicchinanato diṭṭhivinicchayo nāma. Iṭṭhaṃ paṇītaṃ, aniṭṭhaṃ appaṇītaṃ, piyāyitabbaṃ piyaṃ, appiyāyitabbaṃ appiyaṃ, tesaṃ vavatthānaṃ taṇhāvasena na hoti. Taṇhāvasena hi ekacco kiñci vatthuṃ paṇītaṃ maññati, ekacco hīnaṃ, ekacco piyāyati, ekacco nappiyāyati. Tenāha ‘‘tadeva hī’’tiādi . ‘‘Dassāmī’’ti idaṃ vissajjanachande vuttanayena ceva vaṭṭūpanissayadānavasena ca veditabbaṃ. Tampi hi taṇhāchandahetukanti.
如此说“因利而有分别”，如同《大因缘经》(dī. ni. 2.103)中所说。分别谓有识别思惟，不是指任何思惟。现在所说的“分别思惟”，是以揭示含意为目的，故称为“分别”。“八百”是比“八加其零”的数。此中有一百是有关渴爱思惟的，那中没有任何属于他人的，故称“渴爱思惟”。所谓渴爱分别者，是指借助渴爱而执著、观察的心念。从见解观察的角度，认为“这是真理，其它皆虚妄”，此为见观察。依照可爱与不可爱、应欲与不应欲之分，则不因渴爱而生。因渴爱，或有人认为某物是美好，或认为不美、或认为应欲，或认为不应欲。因此有称“正是如其劣”、『我将示现』等说法。此说法是表示生起贪欲求取之意。此亦谓为渴爱欲之因。
Yattha sayaṃ uppajjanti, taṃ santānaṃ saṃsāre papañcenti vitthārayantīti papañcā. Yassa ca uppannā, taṃ ‘‘ratto’’ti vā ‘‘satto’’ti vā ‘‘micchābhiniviṭṭho’’ti vā papañcenti byañjentīti papañcā. Yasmā taṇhādiṭṭhiyo adhimattā hutvā pavattamānā taṃsamaṅgīpuggalaṃ pamattākāraṃ pāpenti, māno pana jātimadādi vasena mattākārampi, tasmā ‘‘mattapamattākārapāpanaṭṭhenā’’ti vuttaṃ. Saṅkhā vuccati koṭṭhāso bhāgaso saṅkhāyati upaṭṭhātīti. Yasmā papañcasaññā taṃtaṃdvāravasena, ārammaṇavasena ca bhāgaso vitakkassa paccayā honti, na kevalā, tasmā papañcasaññāsaṅkhānidāno vitakko vutto, papañcasaññānaṃ vā anekabhedabhinnattā taṃsamudāyo ‘‘papañcasaññāsaṅkhā’’ti vutto. Papañcasaññāsaṅkhāggahaṇena ca anavaseso dukkhasamudayo vutto taṃtaṃ nimittattā vaṭṭadukkhassāti.
“生起处”即生起处，意谓诸流转世间中的纷乱增多。生起入杂之所，谓为烦恼纷乱。对所生起者，有喜好、存在或谬误转覆之说，即为纷乱贪着。因着渴爱见解之增长而生起，此俗人则以诳妄心来害此同类者。因儿女等缘故也有骄傲之行为，故称“醉心于误己痛他之所起行为”。名为集数，即部分、分额、计数。因烦恼见为无数多门槛，执着因缘相续等，使纷乱认识诸多起因缘而生，绝非单一，故称纷乱认识的集合。因纷乱认识之集合即为烦恼的缘起，彼此相互因缘所成。并以此闻名为“烦恼认识的集结”，借着纷乱的缘由，即为世间轮回之苦的起因。
Yo nirodho vūpasamoti nirodhasaccamāha. Tassa sāruppanti tassa papañcasaññāsaṅkhāya nirodhassa vūpasamassa adhigamupāyatāya sāruppaṃ anucchavikaṃ, etena vipassanaṃ vadati. Tattha yathāvuttanirodhe ārammaṇakaraṇavasena gacchati pavattatīti tatthagāminī, etena maggaṃ. Tenāha ‘‘saha vipassanāya maggaṃ pucchatī’’ti.
有断灭者谓止息，即“灭谛”。其相似之处是，为了获得断灭寂静的途径，而由此类似而称为胜解，即称为观照。此中依据断灭时的缘起条件而行，称为“断灭道”，即通向彼道。故有言“与观照一道而问经”。
Vedanākammaṭṭhānavaṇṇanā受业处解说
§359
359.Pucchitameva kathitaṃ. Yasmā sakkena devānaṃ indena papañcasaññāsaṅkhānirodhagāminipaṭipadā pucchitāva, bhagavā ca tadadhigamupāyaṃ arūpakammaṭṭhānaṃ tassa ajjhāsayavasena vedanāmukhena kathento tisso vedanā ārabhi, iti pucchitameva kathentena pucchānusandhivasena sānusandhimeva ca kathitaṃ. Na hi buddhānaṃ ananusandhikā kathā nāma atthi. Idānissa vedanāmukhena arūpakammaṭṭhānasseva kathane kāraṇaṃ dassetuṃ ‘‘devatānañhī’’tiādi vuttaṃ. Karajakāyassa sukhumatāvacaneneva accantamudusukhumālabhāvāpi vuttā evāti daṭṭhabbaṃ. Kammajanti kammajatejaṃ. Tassa balavabhāvo uḷārapuññakammanibbattattā, ativiya garumadhurasiniddhasuddhāhārajīraṇato ca. Ekāhārampīti ekāhāravārampi. ‘‘Vilīyantī’’ti etena karajakāyassa mandatāya kammajatejassa balavabhāvena āhāravelātikkamena nesaṃ balavatī dukkhavedanā uppajjamānā supākaṭā hotīti dasseti. Nidassanamattañcetaṃ , sukhavedanāpi pana nesaṃ uḷārapaṇītesu ārammaṇesu uparūpari aniggahaṇavasena pavattamānā supākaṭā hutvā upaṭṭhātiyeva. Upekkhāpi tesaṃ kadāci uppajjamānā santapaṇītarūpā eva iṭṭhamajjhatte eva ārammaṇe pavattanato. Tenevāha ‘‘tasmā’’tiādi.
359. 此处为因问故说。因萨咖天帝询问“破除烦恼认识的途径”，世尊遂以无色入门之修行法门，通过对感受的观照而展开而说。有三种感受起始，故以因问而应答，因问相续即为该处之说。佛陀的言教无有断续。“因由以感受为主，以无色入门法门而说”，旨在表明“非天之所为”，故称为“天神非为”之理。说是指造作之体，因具有极其细微柔软如极微细纤细布之身体。造作即行为之根本。因行为力量之强盛，累积善业之果报故，且因饮食精细之纯净，含有甜气与苦气。所谓一日食饭或一周一食。此“溶解”是指造作之体因其细软之身体及力量，因饮食之过度时便超越其承载，故引起疾苦而称为恶苦觉察异常。此例仅为譬喻。即便是受乐感受，在该柔软精细入门法门的上方，由于不可握持顿时生起的恶苦感受也相当明显。平等心偶有生而时在存于法中的苦恼形态，其生起乃至适中处有所环绕。故语以“是以”等解释。
Rūpakammaṭṭhānanti rūpapariggahaṃ, rūpamukhena vipassanābhinivesanti attho. Arūpakammaṭṭhānanti etthāpi eseva nayo. Tattha rūpakammaṭṭhānena samathābhinivesopi saṅgayhati, vipassanābhiniveso pana idhādhippetoti dassento ‘‘rūpapariggaho arūpapariggahotipi etadeva vuccatī’’ti āha. Catudhātuvavatthānanti ettha yebhuyyena catudhātuvavatthānaṃ vitthārento rūpakammaṭṭhānaṃ kathetīti adhippāyo. Rūpakammaṭṭhānaṃ dassetvāva katheti ‘‘evaṃ rūpakammaṭṭhānaṃ vuccamānaṃ suṭṭhu vibhūtaṃ pākaṭaṃ hutvā upaṭṭhātī’’ti. ‘‘Etena idhāpi rūpakammaṭṭhānaṃ ekadesena vibhāvitamevā’’ti vadanti.
所谓色法入门者是指对色的执着；颜色是观照的对象。无色入门法门，此处亦同理。由此色法入门与止相结合，称为“色的执著”，为理解“色的执著即为无色的执著”之理。所谓四界的展开，即这里主要分述四界的色法入门。说完色法入门后，亦谓“如是称色法入门已，正确明了而显现供养”。又说“一处也由此色法入门而分别展开”。
Kāmañcettha vedanāvasena arūpakammaṭṭhānaṃ āgataṃ, tadaññadhammavasenapi arūpakammaṭṭhānaṃ labbhatīti taṃ vibhāgena dassetuṃ ‘‘tividho hī’’tiādi vuttaṃ. Tattha abhinivesoti anuppaveso, ārambhoti attho. Ārambhe eva hi ayaṃ vibhāgo, sammasanaṃ pana anavasesatova dhamme pariggahetvā pavattatīti. ‘‘Pariggahite rūpakammaṭṭhāne’’ti idaṃ rūpamukhena vipassanābhinivesaṃ sandhāya vuttaṃ, arūpamukhena pana vipassanābhiniveso yebhuyyena samathayānikassa icchitabbo, so ca paṭhamaṃ jhānaṅgāni pariggahetvā tato paraṃ sesadhamme pariggaṇhāti. Paṭhamābhinipātoti sabbe cetasikā cittāyattā cittakiriyābhāvena vuccantīti phasso cittassa paṭhamābhinipāto vutto. Taṃ ārammaṇanti yathāpariggahitaṃ rūpakammaṭṭhānasaññitaṃ ārammaṇaṃ. Uppannaphasso puggalo, cittacetasikarāsi vā ārammaṇena phuṭṭho phassasahajātāya vedanāya taṃsamakālameva vedeti, phasso pana obhāsassa viya padīpo vedanādīnaṃ paccayaviseso hotīti purimakālo viya vuccati, yā tassa ārammaṇābhiniropanalakkhaṇatā vuccati. Phusantoti ārammaṇassa phusanākārena. Ayañhi arūpadhammattā ekadesena anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ, cittaṃ, ārammaṇañca phusanto viya, saṅghaṭṭento viya ca pavattatīti. Tathā hesa ‘‘saṅghaṭṭanaraso’’ti vuccati.
此处谓由感受引起无色境所来，当有因缘，亦由彼因缘而得无色境，欲以分别而示之，故说『三种意识』等。此中所谓固着，意为执著，所谓出发，意为作用。此出发即为此划分，然而所说‘了知’是于法不执著，依缘而行者。所谓“执著于已得色境”，此乃观见色缘固著意，乃以色境为主体之观。若于无色境，则应依止止禅之法予以调伏，彼由初禅诸支所持，继而执著余法。所谓初入，即谓所有心法与心所从属于心之作用，此为初入。所谓境界，即于如实执持所依色境之境界。由生感受者，当人身心及心所由境界所触而生感，是同时感受，感触似灯光明，其为所缘感受之所缘依止也，此称为由境界引起之固著显现。所谓感知，似感官之触感，此因无色法之特性，无所操控而如眼、耳、心、境界彼此相触，互相缠绕运行。故此谓之“缠绕之味”。
Ārammaṇaṃ anubhavantīti issaravatāya visavitāya sāmibhāvena ārammaṇarasaṃ saṃvedentī. Phassādīnañhi sampayuttadhammānaṃ ārammaṇe ekadeseneva pavatti phusanādimattabhāvato, vedanāya pana iṭṭhākārasambhogādivasena pavattanato ārammaṇe nippadesato pavatti. Phusanādibhāvena hi ārammaṇaggahaṇaṃ ekadesānubhavanaṃ, vedayitabhāvena gahaṇaṃ yathākāmaṃ sabbānubhavanaṃ, evaṃsabhāvāneva tāni gahaṇānīti na vedanāya viya phassādīnampi yathā sakakiccakaraṇena sāmibhāvānubhavanaṃ codetabbaṃ. Vijānantanti paricchindanavasena visesato jānantaṃ. Viññāṇañhi minitabbavatthuṃ nāḷiyā minanto puriso viya ārammaṇaṃ paricchijja vibhāventaṃ pavattati, na saññā viya sañjānanamattaṃ hutvā. Tathā hi anena kadāci lakkhaṇattayavibhāvanāpi hoti, imesaṃ pana phassādīnaṃ tassa tassa pākaṭabhāvo paccayavisesasiddhassa pubbabhāgassa vasena veditabbo.
所谓体验境界者，谓以主导权、扩展及临近之感，以感此境界之味。由触等善法之缘，境界于一处显现而发生，如感触等是以触为根本的生起，乃至于感知之所带来的境界也从缘起而发。触等诸法之持，谓一处体验之整体，感受之根本，以欲所愿依缘而集。于是能为接受之理，如触等善法，当视为近因体验，非似于感受可随意称作诸体验一切之近因。所谓识知者，乃以细究辨别而深入透彻了解之意。如同割甘蔗者剖割并细分般，境界细细分解而运行，不是单纯色境之识见。由此有时亦能于特征上作明辨，此乃由所缘触诸法常识特征之显现。
Evaṃ tassa tasseva pākaṭabhāvepi ‘‘sabbaṃ, bhikkhave, abhiññeyya’’nti (saṃ. ni. 4.46; paṭi. ma. 1.3), ‘‘sabbañca kho, bhikkhave, abhijāna’’nti (saṃ. ni. 4.27) ca evamādi vacanato sabbe sammasanupagā dhammā pariggahetabbāti dassento ‘‘tattha yassā’’tiādimāha. Tattha phassapañcamakeyevāti avadhāraṇaṃ tadantogadhattā taggahaṇeneva gahitattā catunnaṃ arūpakkhandhānaṃ. Phassapañcamakaggahaṇañhi tassa sabbassa sabbacittuppādasādhāraṇabhāvato . Tattha ca phassacetanāggahaṇena sabbasaṅkhārakkhandhadhammasaṅgaho cetanappadhānattā tesaṃ. Tathā hi suttantabhājanīye saṅkhārakkhandhavibhaṅge ‘‘cakkhusamphassajā cetanā’’tiādinā (vibha. 21) cetanāva vibhattā, itare pana khandhā sarūpeneva gahitā.
如是各自清楚显现，于其清楚显现之处，谓“诸比库，应当洞悉一切”，文中以此说明诸正勤法应受调摄。所谓诸触第五者，此为界分明，为了表明而订立，对四无色蕴集摄集体而言，持有此触意识。由触意取牵持一切集聚蕴法，理在意志之集中，此如经论中分明阐述“由眼触生意志”等，意则分别，诸蕴如实持守。其余蕴则以类似具体形态收摄。
Vatthunissitāti ettha vatthu-saddo karajakāyavisayo, na chabbatthuvisayoti. Kathamidaṃ viññāyatīti āha ‘‘yaṃ sandhāya vutta’’nti. Kattha pana vuttaṃ? Sāmaññaphalasutte. Soti karajakāyo. ‘‘Pañcakkhandhavinimuttaṃ nāmarūpaṃ natthī’’ti idaṃ adhikāravasena vuttaṃ. Aññathā hi khandhavinimuttampi nāmaṃ atthevāti. Avijjādihetukāti avijjātaṇhupādānādihetukā. ‘‘Vipassanāpaṭipāṭiyā aniccaṃ dukkhaṃ anattāti sammasanto vicaratī’’ti iminā balavavipassanaṃ vatvā puna tassa ussukkāpanaṃ, visesādhigamañca dassento ‘‘so’’tiādimāha.
此处所谓缘境，即对象之义，非指所依物。文曰：“云何识知？”即于《通果经》中有所宣说。所谓境为所依身也。曰“由五蕴解脱，名色不存在”，此乃明确语，意谓五蕴已解脱则不再有名色体。又谓因无明等诸因故起，即无明、渴爱、取有等因起。如说修习正观得见诸法无常、苦、无我，并依此强健内观力，复显无其妄心之起，体现此意云“彼”等。
Idhāti imasmiṃ sakkapañhasutte. Vedanāvasena cettha arūpakammaṭṭhānakathane kāraṇaṃ heṭṭhā vuttanayameva . Yathāvuttesu ca tīsu kammaṭṭhānābhinivesesu vedanāvasena kammaṭṭhānābhiniveso sukaro vedanānaṃ vibhūtabhāvatoti dassetuṃ ‘‘phassavasena hī’’tiādi vuttaṃ. ‘‘Na pākaṭaṃ hotī’’ti idaṃ sakkapamukhānaṃ tesaṃ devānaṃ yathā vedanā vibhūtā hutvā upaṭṭhāti, na evaṃ itaradvayanti katvā vuttaṃ. Vedanāya eva ca nesaṃ vibhūtabhāvo vedanāmukhenevettha bhagavatā desanāya āraddhattā. ‘‘Vedanānaṃ uppattiyā pākaṭatāyā’’ti idaṃ sukhadukkhavedanānaṃ vasena vuttaṃ. Tāsañhi pavatti oḷārikā, na itarāya. Tadubhayaggahaṇamukhena vā gahetabbattā itarāyapi pavatti viññūnaṃ pākaṭā evāti sukhadukkhavedanānañhī’’ti visesaggahaṇaṃ daṭṭhabbaṃ. ‘‘Yadā sukhaṃ uppajjatī’’tiādi sukhavedanāya pākaṭabhāvavibhāvanaṃ, tayidaṃ asamāhitabhūmivasena veditabbaṃ. Tattha ‘‘sakalaṃ sarīraṃ kho bhante’’ntiādinā kāmaṃ pavattioḷārikatāya avūpasantasabhāvametaṃ sukhaṃ, sātalakkhaṇatāya pana sampayuttadhamme, nissayañca anuggaṇhantameva pavattatīti dasseti. ‘‘Yadā dukkhaṃ uppajjatī’’tiādīsu vuttavipariyāyena attho veditabbo.
此处谓于《萨咖问题经》中。由感受而论无色境事理，原因已先说。又谓于三种固着，感受之固着障碍最难调伏，因感受因其变化显现而明显，故而言“由触所成”之类。谓此并非显然之理，如萨咖众天因感受受支配而侍奉世尊，彼等天证不然。世尊为因感受因缘演说，专以感受生起无常苦为引入，谓“感受之生起显现”，故复有此说。其坚固坚实之感受，谓为畅行之感受，非他也。若将此两种起合摄持，依智者之境界，也为显现之理。谓“当乐生时”诸乐受显——此乃于散乱境地非定处显现，文中以“身全乎”的语句论证，为欢喜乐受其因缘现行。又谓当苦起时，显如反面相等。
Duddīpanāti ñāṇena dīpetuṃ asakkuṇeyyā, dubbiññeyyāti attho. Tenāha ‘‘andhakārā abhibhūtā’’ti. Andhakārāti andhakāragatasadisī, jānitukāme ca andhakārinī. Pubbāparaṃ samaṃ sukare supalakkhitamaggavasena pāsāṇatale migagatamaggo viya iṭṭhāniṭṭhārammaṇesu sukhadukkhānubhavanehi majjhattārammaṇesu anuminitabbatāya vuttaṃ ‘‘sā sukhadukkhānaṃ…pe… pākaṭā hotī’’ti. Tenāha ‘‘yathā’’tiādi. Nayato gaṇhantassāti etthāyaṃ nayo – yasmā iṭṭhāniṭṭhavisayāya ārammaṇūpaladdhiyā anubhavanato niṭṭhāmajjhattavisayā ca upaladdhi, tasmā na tāya niranubhavanāya bhavitabbaṃ, yaṃ tatthānubhavanaṃ, sā adukkhamasukhā. Tathā anupalabbhamānaṃ rūpādianubhuyyamānaṃ diṭṭhaṃ upalabbhati, yo pana majjhattārammaṇaṃ tabbisayassa viññāṇappavattiyaṃ, tasmā ananubhuyyamānena tena na bhavitabbaṃ. Sakkā hi vattuṃ anubhavamānā majjhattavisayupaladdhi upaladdhibhāvato. Iṭṭhāniṭṭhavisayupaladdhivisayaṃ pana niranubhavanaṃ taṃ anupaladdhisabhāvameva diṭṭhaṃ, taṃ yathārūpanti. Nivattetvāti nīharitvā, ‘‘somanassaṃpāha’’ntiādinā samānajātiyampi bhindanto aññehi arūpadhammehi vivecetvā asaṃsaṭṭhaṃ katvāti attho.
所谓不显明，谓智慧不及发亮；所谓难知，谓义理难解。故曰“黑暗被覆”。黑暗，意为被黑暗所蔽，亦即因无明渴望被黑暗所引诱。曾以稳固实证的修道之路，如石地上猎鹿之路般，于正中境色受乐苦之所缘境地，经验证明“此乐苦现象显著”。然后以此作譬喻。所谓引导者，意谓本处感境得现而引导，因获得正中境地，故不为不现之境地而取用。因于是，未得感受之体境所见视，若所见诸现境为正中如实，而非其他。所谓回转，即移除，谓“灭除不善”，如文中“生起欢喜”等语，有时异类蕴法彼此分别离别，未成一体。
Ayañca rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ vedanāvasena nivattetvā desanā tathāvinetabbapuggalāpekkhāya suttantaresupi (dī. ni. 2.373; ma. ni. 1.106, 390, 413, 450, 465, 467; ma. ni. 2.306, 209; 3.67, 342; saṃ. ni. 4.248) āgatā evāti dassento ‘‘na kevala’’ntiādimāha. Tattha mahāsatipaṭṭhāne (dī. ni. 2.273) tathā desanāya āgatabhāvo anantarameva āvi bhavissati, majjhimanikāye satipaṭṭhānadesanāpi (ma. ni. 1.106) tādisī eva. Cūḷataṇhāsaṅkhaye ‘‘evaṃ cetaṃ, devānaṃ inda, bhikkhuno sutaṃ hoti ‘sabbe dhammā nālaṃ abhinivesāyā’ti, so sabbaṃ dhammaṃ abhijānāti , sabbaṃ dhammaṃ abhiññāya sabbaṃ dhammaṃ parijānāti, sabbaṃ dhammaṃ pariññāya yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so tāsu vedanāsu aniccānupassī viharati, virāgānupassī’’tiādinā (ma. ni. 1.390) āgataṃ. Tena vuttaṃ ‘‘arūpakammaṭṭhānaṃ vedanāvasena nivattetvā dassesī’’ti. Mahātaṇhāsaṅkhaye pana ‘‘so evaṃ anurodhavirodhavippahīno yaṃ kiñci vedanaṃ vedeti sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, so taṃ vedanaṃ nābhinandati nābhivadati nājjhosāya tiṭṭhati. Tassa taṃ vedanaṃ anabhinandato anabhivadato anajjhosāya tiṭṭhato yā vedanāsu nandī sā nirujjhatī’’tiādinā (ma. ni. 1.414) āgataṃ. Cūḷavedalle ‘‘kati panāyyevedanā’’tiādinā (ma. ni. 1.465) āgataṃ. Mahāvedalle ‘‘vedanāti, āvuso, vuccati, kittāvatā nu kho, āvuso, ‘vedanā’ti vuccatī’’tiādinā (ma. ni. 1.450) āgataṃ. Evaṃ raṭṭhapālasuttādīsupi (ma. ni. 2.305) vedanākammaṭṭhānassa āgataṭṭhānaṃ uddharitvā vattabbaṃ.
这里说到观察色业所依处之后，令色之外的业所依处依着感受而回转，即对教法中特定人物之教导进行说明的经文（例如中部注释、增支注释等多个处所所载）确实是从此来讲的。因此，在《大念处经注》中论述的如法说法之来临状态，会紧接而至出现；在中部念处经注中所述的念处教化亦同样如此。又在《小灭渴经》中说：“这样心，天众天帝，比库有所闻说：‘诸法一切皆非执著’时，彼知晓一切法，洞察一切法，圆通一切法，乃至感知任何感受，无论是乐苦非乐非苦，皆常住于无常观、离欲观。”此说即为所来说的内容。因故说“令色所依处依感受而回转而示现”。而《大灭渴经》中又说：“彼于所感受之乐苦非乐非苦，既不取喜，亦不恶，不忧不怒，住住调伏者。彼于烦恼不喜不恶不忧不怒感受中，其乐者乃断灭。”这亦为所来说明。《小威达勒经》中亦说明“感受诸多如何”。《大威达勒经》中述说“感受，朋友，称谓，友人，诸如此言感受。”此皆为所来。而照此理，在国主经等多处亦当依据感受为业所依处，阐述其来龙去脉。
‘‘Paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā’’ti vuttaṃ, kathaṃ tamettha kathitanti āha ‘‘rūpakammaṭṭhāna’’ntiādi. Saṅkhittaṃ, kathaṃ saṅkhittaṃ? Vedanāya ārammaṇamattakaṃyeva, yebhuyyena vedanā rūpadhammārammaṇā pañcadvāravasena pavattanato. Tena cassā purimasiddhā eva ārammaṇanti vedanaṃ vadantena tassārammaṇadhammā atthato paṭhamataraṃ gahitā eva nāma hontīti imāya atthāpattiyā rūpakammaṭṭhānassevettha paṭhamaṃ gahitatā jotitā, na sarūpeneva gahitattā. Tenāha ‘‘tasmā pāḷiyaṃ nāruḷhaṃ bhavissatī’’ti.
“首先述说色业所依处”如是称说，问如何述说此处，答曰“色业所依处”的说法等。简言之，如何简言？指主要以感受中所缘之物，即诸感受以色法境界五门为转处。由此可知，既以前证唯有此境域为缘，故此处对感受为根本之所缘，更先于其他所分别，乃先被界说。由此可证“色业所依处”说法皆依此理而立，不是孤立而立。因此言“故巴利文不可误译”。
§360
360.Dvīhi koṭṭhāsehīti sevitabbāsevitabbabhāgehi. Evarūpanti yaṃ akusalānaṃ abhibuddhiyā, kusalānañca parihānāya saṃvattati, evarūpaṃ, taṃ pana kāmūpasañhitatāya ‘‘gehanissita’’nti vuccatīti āha ‘‘gehasitasomanassa’’nti. Iṭṭhānanti piyānaṃ. Kantānanti kamanīyānaṃ. Manāpānanti manavaḍḍhanakānaṃ. Tato eva mano ramentīti manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāsannissitānaṃ kāmūpasañhitānaṃ. Paṭilābhato samanupassatoti ‘‘aho mayā imāni laddhānī’’ti yathāladdhāni rūpārammaṇādīni assādayato. Atītanti atikkantaṃ. Niruddhanti nirodhappattaṃ. Vipariṇatanti sabhāvavigamena vigataṃ. Samanussaratoti assādanavasena anucintayato. Gehasitanti kāmaguṇanissitaṃ. Kāmaguṇā hi kāmarāgassa gehasadisattā idha ‘‘geha’’nti adhippetā.
三百六是二万个部分的说法，即依所应依去依部分。或如此类，是指不善法因觉知而废除，善法亦因觉知而兴盛。此所兴盛者，谓欲乐聚合之“家念”。“家念”即是对悦纳爱乐、称心可欲、使心增长者的心。于是心怡然乐之谓“乐心”。“世界人”指执迷于渴爱之聚合者。由得受之故，心念“啊，我得此等视境等如我所愿”。“过去”谓已逾越， “断止”谓已得断灭， “转变”谓因体性异变而消失，“观察”谓以受缘而思惟追念。“家念”是指欲乐之因着此欲乐的“家”即聚合。“欲”是欲爱渴望。有此“家”，即欲乐的根基也。
Evarūpanti yaṃ akusalānaṃ parihānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpaṃ, taṃ pana pabbajjādivasena pavattiyā nekkhammūpasañhitanti āha ‘‘nekkhammasitaṃ somanassa’’nti. Idāni taṃ pāḷivaseneva dassetuṃ ‘‘tattha katamānī’’tiādi vuttaṃ. Tattha vipassanālakkhaṇe nekkhamme dassite itarāni tassa kāraṇato, phalato, atthato ca dassitāneva hontīti vipassanālakkhaṇameva taṃ dassento ‘‘rūpānantvevā’’tiādimāha. Vipariṇāmavirāganirodhanti jarāya vipariṇāmetabbatañceva jarāmaraṇehi palujjanaṃ nirujjhanañca viditvāti yojanā. Uppajjati somanassanti vipassanāya vīthipaṭipattiyā kamena uppannānaṃ pāmojjapītipassaddhīnaṃ upari anappakaṃ somanassaṃ uppajjati. Yaṃ sandhāya vuttaṃ –
此如前说，为不善法灭除、善法起弘之事理，依出家等法而运行，谓为出家乐心。今现可凭巴利文体辨别，“何为此？”问。答案是于慧观见中对出家有观察标记。还有他因、果、义等缘起故，皆现此慧标记。此而称谓“色断尽”等。转变、离欲、断灭，谓生老病死等有碍已知断除。生起谓因修习观法，离欲净乐由修行生起。此兴趣能令修习者涅槃极乐生起。前文所引：“空室进入，心安静比库；具正觉慧观时，趣非人欲之悦。”
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
“空室已入，心清净的比库”——此语。
Amānusī rati hoti, sammā dhammaṃ vipassato.
“非人乐趣生起，于正法慧观中。”——此语。
Yato yato sammasati, khandhānaṃ udayabbayaṃ;
无论何时正念生起，观察五蕴的生灭变化，
Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374) ca –
就获得欢喜喜悦，认识那不死的真实。
Nekkhammavasenāti pabbajjādivasena. ‘‘Vaṭṭadukkhato nittharissāmī’’ti pabbajituṃ bhikkhūnaṃ santikaṃ gacchantassa, pabbajantassa, catupārisuddhisīlaṃ anutiṭṭhantassa, taṃ sodhentassa, dhutaguṇe samādāya vattantassa, kasiṇaparikammādīni karontassa ca yā paṭipatti, sabbā sā idha ‘‘nekkhamma’’nti adhippetā. Yebhuyyena anussatiyā upacārajjhānaṃ niṭṭhātīti katvā ‘‘anussativasenā’’ti vatvā ‘‘paṭhamajjhānādivasenā’’ti vuttaṃ. Ettha ca yathā pabbajjā gharabandhanato nikkhamanaṭṭhena nekkhammaṃ, evaṃ vipassanādayopi taṃpaṭipakkhato. Tenāha –
所谓出离，是指出家与修行的状态。对于欲断烦恼而将要入灭的比库，证得四净戒、断除杂染，摄持净行，实践圣行，修习遍净业与遍净禅等功德的行为，这全称为“出离”。从其反复思惟而止息杂念，遂达初禅及更高禅定，故称为“因持续思惟起而得”，又称“初禅及以上禅起”。这里如同出家脱离家舍束缚一样，乃至观法等禅定修行，亦是出离的对境。如是称谓曰：
‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;
“出家即初禅，涅槃及般若，
Sabbepi kusalā dhammā, nekkhammanti pavuccare’’ti. (itivu. aṭṭha. 109);
一切善法皆含于此，统称为出离。”（出八 109）
Yaṃ ceti ettha ceti nipātamattaṃ somanassassa adhippetattā. Catukkanayavaseneva ca suttantesu jhānakathāti vuttaṃ ‘‘dutiyatatiyajjhānavasenā’’ti. Dvīsūti ‘‘savitakkaṃ savicāraṃ avitakkaṃ avicāra’’nti vuttesu dvīsu somanassesu.
此“某有”和“某处”等词，纯从欢喜而论。因按禅法四支标准，于经文中论禅，即称为“第二第三禅等”。“二”意指“有初善思、有次善思、无初善思、无次善思”这二法于欢喜中。
Savitakkasavicāre somanasseti parittabhūmike, paṭhamajjhāne vā somanasse. Abhiniviṭṭhasomanassesūti vipassanaṃ paṭṭhapitasomanassesu. Pi-saddena sammaṭṭhasomanassesu pīti imamatthaṃ dasseti. Somanassavipassanātopīti savitakkasavicārasomanassapavattivipassanātopi. Avitakkaavicāra vipassanā paṇītatarā sammasitadhammavasenapi vipassanāya visesasiddhito, yato maggepi tathārūpā visesā ijjhanti. Ayaṃ panattho ‘‘ariyamagga bojjhaṅgādivisesaṃ vipassanāya ārammaṇabhūtā khandhā niyamentī’’ti evaṃ pavattena moravāpīvāsimahādattattheravādena dīpetabbo.
“有思无思喜乐”者，于护持之地初禅中生起；“执世喜乐”者，谓安立于正见观慧中生的喜乐；“闻声喜乐”者，因听闻正法而生的喜乐。所谓喜乐观慧，是因有思无思之喜乐流转所成之观慧。无思无虑之观慧乃是最纯熟的观慧，虽经常成就观慧，却因道理不同而别。此乃圣道诸觉支中特殊于观慧所发起的五蕴制约。此理当由摩罗跋毗宏通长老详细阐述。
§361
361.Gehasitadomanassaṃ nāma kāmaguṇānaṃ appaṭilābhanimittaṃ, vigatanimittañca uppajjanakadomanassaṃ. Appaṭilābhato samanupassatoti appaṭilābhena ‘‘ahameva na labhāmī’’ti paritassanato. Samanussaratoti ‘‘ahu vata me taṃ vata natthī’’tiādinā anussaraṇavasena cintayato. Tenāha ‘‘evaṃ chasu dvāresū’’tiādi.
所谓居家生怨，是因贪欲之事不能如愿而起；因所缘境消失而生怨者亦是如此。不能如愿者，于所不能得者，心生忧愁，自言‘我实不能获得’而忧悲；而忆想则反复念‘我果真失去此物’等，如是思惟。故有言‘如此于六门之间’等释说。
Anuttaresu vimokkhesūti suññataphalādiariyaphalavimokkhesu. Pihanti apekkhaṃ, āsanti attho. Kathaṃ pana lokuttaradhamme ārabbha āsā uppajjatīti? Na kho panetaṃ evaṃ daṭṭhabbaṃ ‘‘yaṃ ārammaṇakaraṇavasena tattha pihā pavattatī’’ti avisayattā, puggalassa ca anadhigatabhāvato. Anussavūpaladdhe pana anuttaravimokkhe uddissa pihaṃ upaṭṭhapento ‘‘tattha pihaṃ upaṭṭhapetī’’ti vutto. Tenāha ‘‘kudāssu nāmāha’’ntiādi. Chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvāti yojanā. ‘‘Iṭṭhārammaṇe’’ti ca iminā nayidaṃ domanassaṃ sabhāvato aniṭṭhadhammeyeva ārabbha uppajjanakaṃ, atha kho icchitālābhahetukaṃ icchābhighātavasena yattha katthaci ārammaṇe uppajjanakanti dasseti. Evaṃ ‘‘kudāssu nāmāha’’nti vuttākārena pihaṃ upaṭṭhapetvā evaṃ imampi pakkhaṃ…pe… nāsakkhinti anusocatoti yojanā. ‘‘Imasmiṃ pakkhe, imasmiṃ māse, imasmiṃ saṃvacchare pabbajituṃ nāladdhaṃ, kasiṇaparikammaṃ kātuṃ nāladdha’’ntiādivasena pavattiṃ sandhāya ‘‘nekkhammavasenā’’ti vuttaṃ. ‘‘Vipassanāvasenā’’tiādīsupi iminā nayena yojanā veditabbā.
所谓无上解脱者，是戒除空无果报等圣果证果的解脱。彼等对不善因果生起厌恶；故何以在世间法中对欲望产生贪爱呢？对此，须辨知不可偏狭见解，即不过分主张‘由所缘缘起而于彼处生厌恶’。且人亦未必会得此解脱。然依经验，设立厌恶者于无上解脱中，谓‘于彼处设立厌恶’。故有言‘如是谁此’，提示遍于六门因缘生起之无常等观慧；‘所缘’之言，是因苦之本性初发，次而由渴求损害生起，有时在某处因缘促发。又言‘如是谁此’，借此提示诠释，诉说喜乐消灭及哀悒之状。又‘于此法则，当时当月当年未能出家，不得造行光明法’等事生起；此因戒律守护及观慧之因缘应知。
Yato eva-kāro, tato aññattha niyamoti katvā ‘‘tasmimpi…pe… gehasitadomanassamevā’’ti vuttaṃ. Na hettha gehasitadomanassatā savitakkasavicāre niyatā, atha kho gehasitadomanasse savitakkasavicāratā niyatā paṭiyoginivattanatthattā eva-kārassa. ‘‘Gehasitadomanassaṃ savitakkasavicārameva, na avitakkaavicāra’’nti. Nekkhammasitadomanassaṃ pana siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ. Savitakkasavicārasseva kāraṇabhūtaṃ domanassaṃ savitakkasavicāradomanassaṃ. Kiṃ taṃ? Gehasitadomanassaṃ , yaṃ pana nekkhammādivasena uppannaṃ, taṃ avitakkaavicārassa kāraṇabhūtaṃ avitakkaavicāradomanassanti. Ayañca nayo pariyāyavasena vuttoti āha ‘‘nippariyāyena panā’’tiādi. Yadi evaṃ kasmā ‘‘yaṃ ce avitakkaṃ avicāra’’nti pāḷiyaṃ vuttanti āha ‘‘etassa panā’’tiādi. Maññanavasenāti parikappanavasena. Vuttaṃ pāḷiyaṃ.
因果既定，虽有他法亦难际及。故谓‘于此……居家生怨如是’者，此生怨因不局限于有思无思之喜乐，而是适合居家生怨有思无思之分别作用。惟受出家生怨虽或为有思无思，生怨之根由是无思无虑心者。此理如曰‘非总变化’等说。若问‘何以谓有思无思’？谓以此意解约之。
Tatrāti tasmiṃ maññane. Ayaṃ idāni vuccamāno nayo. Domanassapaccayabhūteti domanassassa paccayabhūte. Upacārajjhānañhi paṭhamajjhānādīni vā pādakāni katvā maggaphalāni nibbattetukāmassa tesaṃ alābhe domanassassa uppajjane tāni tassa paccayā nāma honti iti te dhammā phalūpacārena ‘‘domanassa’’nti vuttā. Yo pana tathā uppannadomanasso dhuranikkhepaṃ akatvā anukkamena vipassanaṃ ussukkāpetvā maggaphaladhamme nibbatteti, te kāraṇūpacārena ‘‘domanassa’’nti vuttāti imamatthaṃ dassento ‘‘idha bhikkhū’’tiādimāha. Nanu etassa tadā domanassameva uppannaṃ, na domanassahetukā vipassanāmaggaphaladhammā uppannā, tattha kathaṃ domanassasamaññaṃ āropetvā voharatīti āha ‘‘aññesaṃ paṭipattidassanavasena domanassanti gahetvā’’tiādi. Savitakkasavicāradomanasseti savitakkasavicāranimitte domanasse. Tīhi māsehi nibbattetabbā temāsikā, taṃ temāsikaṃ. Imā ca temāsikādayo paṭipadā tathāpavattaukkaṭṭhamajjhimamudindriyavasena veditabbā, adhikamajjhimamudussāhavasena vā. Jaggatīti jāgarikaṃ anuyuñjati.
言此，谓彼生怨因。谓出家戒定果实等正道果实成熟未得到时，初禅及其余阶位为其取得正果不可缺之先导，故彼未得时诸因便是生怨之因。彼若不忘厌世，对所证果乐于精进，则依其因缘而成熟。谓比库若执持此义修习观慧断除烦恼得至果位，则此谓诸因果成熟，显明理义谓“此中诸因即是生怨”。有异行法见生怨时，谓其用有思无思二者成生怨。又若问“彼方生怨由无思无虑”，以此为因生无思无虑之生怨者。以上即为此义真谛。若依此以执持之法修习，三个月应能灭生怨；此所谓三月疗怨。此三月疗怨之行法，当由初禅至中禅六神通成熟之力而证，及或以更深大定功夫随顺施行。更言觉醒是指觉知，必随之觉醒而求精进。
Mahāsivattheravatthuvaṇṇanā大施瓦长老事解说
Sahassadvisahassasaṅkhyattā mahāgaṇe.
人数以千千万万计，名为广大众生。
Aṭṭhakathātherāti aṭṭhakathāya atthapaṭipucchanakatherā. Antarāmaggeti bhikkhaṃ gahetvā gāmato vihāraṃ paṭigamanamagge . Tayo…pe… gāhāpetvāti tīṇi cattāri uṇhāpanāni.
注疏长老者，谓注疏为对义理询问的长老。所谓入门，指比库携带着入门之具，从村落归向住处的路径。三者……同前……安置，谓三种乃至四种供热衣服。
Kenacipapañcenāti kenaci sarīrakiccabhūtena papañcena. Saññaṃ akāsi rattiyaṃ pacchato gacchantaṃ asallakkhento.
所谓何等的分别，乃指以某种身业所生起的分别。夜间观察他人行进时，不加注意而起的分别。
Kasmā pana thero antevāsikānaṃ anārocetvāva gatoti āha ‘‘thero kirā’’tiādi. Arahattaṃ nāma kinti tadadhigamassa adukkarabhāvaṃ sandhāya vadati. Catūhi iriyāpathehīti catūhipi iriyāpathehi pavattamānassa, tasmā yāva arahattādhigamā sayanaṃ paṭikkhipāmīti adhippāyo.
为何长老称终身住者不言离去，谓曰『此长老实乃如是』等。阿拉汉者，因其难以成就故而被言及。谓四路中行者，即行于四道之间者，所以至阿拉汉境界前乃中止卧息之意。
‘‘Anucchavikaṃ nu kho te eta’’nti saṃvegajāto vīriyaṃ samuttejento arahattaṃ aggahesi ettakaṃ kālaṃ vipassanāya suciṇṇabhāvato ñāṇassa paripākaṃ gatattā.
『此有不连续乎？』由激发的精进所起，即奋发勇猛，故得阿拉汉。一段时间内，因观察而生的纯净智识成熟所成就。
Parimajjīti parimasi. Keci pana ‘‘parimajjīti parivattetvā therena dhoviyamānaṃ pariggahetvā dhovī’’ti atthaṃ vadanti.
“涤净”即清除。然有人谓“涤净”为受长老洗涤而清洁之意。
Vipassanāya ārammaṇaṃ nāma upacārajjhānapaṭhamajjhānādi.
观行之起点谓之初入禅定、第二入禅等的指涉。
‘‘Savitakkasavicāradomanasse’’tiādīsu vattabbaṃ somanassesu vuttanayānusārena veditabbaṃ.
“应当依循先前所说的欢喜与忧惧之心等的语境，认识这些愉悦之心。”
§362
362.Evarūpāti yā akusalānaṃ abhibuddhiyā, kusalānaṃ parihānāya ca saṃvattati, evarūpā, sā pana kāmūpasañhitatāya ‘‘gehasitā’’ti vuccatīti āha ‘‘gehasitaupekkhā’’ti. ‘‘Bālassā’’tiādīsu bālakaradhammayogato bālassa attahitaparahitabyāmūḷhatāya mūḷhassa puthūnaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjanassa kilesodhīnaṃ maggodhīhi ajitattā anodhijinassa, odhijino vāyapekkhā, odhiso ca kilesānaṃ jitattā, tenassa sekkhabhāvaṃ paṭikkhipati. Sattamabhavādito uddhaṃ pavattanavipākassa ajitattā avipākajinassa, vipākajinā vā arahanto appaṭisandhikattā, tenassa asekkhattaṃ paṭikkhipati. Anekādīnave sabbesampi pāpadhammānaṃ mūlabhūte sammohe ādīnavānaṃ adassanasīlatāya anādīnavadassāvino. Āgamādhigamābhāvā assutavato. Ediso ekaṃsena andhaputhujjano nāma hotīti tassa andhaputhujjanabhāvaṃ dassetuṃ punapi ‘‘puthujjanassā’’ti vuttaṃ. Evarūpāti vuttappakārā sammohapubbikā. Rūpaṃ sā nātivattatīti rūpānaṃ samatikkamanāya kāraṇaṃ na hoti, rūpārammaṇe kilese nātikkamatīti adhippāyo. Aññāṇāvibhūtatāya ārammaṇe ajjhupekkhanavasena pavattamānā lobhasampayuttaupekkhā idhādhippetāti tassa lobhassa anucchavikameva ārammaṇaṃ dassento ‘‘iṭṭhārammaṇe’’ti āha. Anativattamānā anādīnavadassitāya. Tato eva assādānupassanato tattheva laggā. Abhisaṅgassa lobhassa vasena, dummocanīyatāya ca tena laggitā viya hutvā uppannā.
362.所谓“本质如此”，是指以正智觉察不善法与善法的灭尽而生，故称此为“本质如此”。而欲出离即称为“出家在家”，因此称之为“在家禅观”。所谓“愚昧”，是指糊涂依附于愚痴心行，因无明派生贪嗔等烦恼诸根，世俗人因无知而心身污染，未得净化，因不胜烦恼而显露无明。其不净胜心乃是由贪爱所燃，使其心念浮动，不纯净，就显现出幼稚本性。以此“邪见”无明故，烦恼无明强盛，若是有所得处即生贪着，以致堕落生死轮回。若存在善根则不见邪见，因病苦体验已灭，如阿拉汉，断无重来，故称其无幼稚性。诸多恶业虽多产生，是因被无明颠倒，若无感官蒙蔽即无观察所。外境所缘不证，心识愚昧，这就是愚痴无知的表现。故此愚痴为见前的迷惑心。色相则不超越常理，非色境不堪超越之理。识界上有无明而不能超越烦恼，因无明覆蔽已显其无明性质。至于对色境无知所生的正等念，是观察贪染相续的正念。于欲爱所染之境生不动的正念，称为“所喜等正念”。因正念是自觉不动之心，故称为“不动心正念”。正念能见所缘不乐之相，对境界无执着，故此观察净念生起。由此得见不了不淨诸相的解脱境界。
Evarūpāti yā akusalānaṃ pahānāya, kusalānañca abhibuddhiyā saṃvattati, evarūpā, sā pana pabbajjādivasena pavattiyā nekkhammūpasañhitāti āha ‘‘nekkhammasitā’’ti. Idāni taṃ pāḷivasena dassetuṃ ‘‘tattha katamā’’tiādi vuttaṃ, tassattho heṭṭhā vuttanayānusārena veditabbo. Rūpaṃ sā ativattatīti rūpasmiṃ sammadeva ādīnavadassanato. Rūpaniyātāti kilesehi anabhibhavanīyato. Iṭṭheti sabhāvato, saṅkappato ca iṭṭhe ārammaṇe. Arajjantassāti na rajjantassa rāgaṃ anuppādentassa. Aniṭṭhe adussantassāti ettha vuttanayena attho veditabbo. Samaṃ sammā yoniso na pekkhanaṃ asamapekkhanaṃ, taṃ pana iṭṭhāniṭṭhamajjhatte viya iṭṭhāniṭṭhesupi bālassa hotīti ‘‘iṭṭhāniṭṭhamajjhatte’’ti avatvā ‘‘asamapekkhanena asammuyhantassā’’ti vuttaṃ, tividhepi ārammaṇe asamapekkhanavasena muyhantassāti attho. Vipassanāñāṇasampayuttā upekkhā. Nekkhammasitā upekkhā vedanāsabhāgāti udāsinākārena pavattiyā, upekkhā vedanāya ca sabhāgā. Ettha upekkhā vāti ettha etasmiṃ upekkhāniddese ‘‘upekkhā’’ti gahitā eva. Tasmāti tatramajjhattupekkhāyapi idha upekkhāggahaṇena gahitattā. Tañhi sandhāya ‘‘paṭhamadutiyatatiyacatutthajjhānavasena uppajjanakaupekkhā’’ti vuttaṃ.
所谓“本质如此”，是指以正智觉断不善法、生起善法，故称为“本质如此”。这里所说的出家生活及其修行称为“出家修行”。今用巴利语举例说明，下文依语境解析。“色相过度”，是指在色境上正念不生，因烦恼未如实觉知而过度执着色相。“色不应过分”，即不以烦恼蔽障而不可转移。“本性清净且断嫉妒”，是说修行者不生嗔恨贪爱等糟心念。若见境界不正等故称为“无益不善”，是不正的现象，正如语义所述。不偏不倚的中道正觉是正见，不偏颇无知的是邪见，如此色相能生善法养，但愚痴者反为障碍，故称“所喜所恶相中”。此所谓“三种不正念”，俱为不正观。依止正见三学，冥思断惑实则起净观，得见净法生起。故“出家行”是修离欲乐的正念。观照感觉纯净，心无杂染，是出家修行之实相。此处“无被妨碍的中观”即净观，不生障碍而恒持净念。由此而修持者必得究竟解脱。随着依止贪爱烦恼产生的所执，如污泥缠绕，障碍心身清净，出现烦恼之起。
Tāyapi nekkhammasitaupekkhāyāti niddhāraṇe bhummaṃ. ‘‘Yaṃ nekkhammavasenā’’tiādi heṭṭhā vuttanayattā uttā natthameva.
此处所说的出家修行中等定，是指“由出家戒律所安立”的定境，依此体悟，故有此名。“所谓由出家戒律之由来”等语句，均在下文详述，于此不赘。
§363
363. Yadi sakkassa tadā sotāpattiphalapattiyāva upanissayo, atha kasmā bhagavā yāva arahattaṃ desanaṃ vaḍḍhesīti āha ‘‘buddhānañhī’’tiādi. Taruṇasakkoti abhinavo adhunā pātubhūto sakko. Sampati pātubhāvañhi sandhāya ‘‘taruṇasakko’’ti vuttaṃ, na tassa kumāratā, vuddhatā vā atthi. Gatāgataṭṭhānanti gamanāgamanakāraṇaṃ. Na paññāyati na upalabbhati. Gabbhaseyyakānañhi cavantānaṃ kammajarūpaṃ vigacchati anudeva cittajaṃ, āhārajañca paccayābhāvato, utujaṃ pana sucirampi kālaṃ paveṇiṃ ghaṭṭentaṃ bhassantaṃ vā sosantaṃ vā kilesantaṃ vā viṭṭhataṃ vā hoti, na evaṃ devānaṃ. Tesañhi opapātikattā kammajarūpe antaradhāyante sesatisantatirūpampi tena saddhiṃ antaradhāyati. Tenāha ‘‘dīpasikhāgamanaṃ viya hotī’’ti. Sesadevatā na jāniṃsu punapi sakkattabhāvena tasmiṃyeva ṭhāne nibbattattā. Tīsu ṭhānesūti somanassadomanassaupekkhāvissajjanāvasānaṭṭhānesu. Nibbattitaphalamevāti sappimhā sappimaṇḍo viya āgamanīyapaṭipadāya nibbattitaphalabhūtaṃ lokuttaramaggaphalameva kathitaṃ. Sakuṇikāya viya kiñci gayhūpagaṃ uppatitvā uḍḍetvā ullaṅghitvā. Assāti maggaphalasaññitassa ariyassa dhammassa.
363.若当时因萨咖对入流果位之生起有依止，世尊为何延迟开示直至阿拉汉果位？故称“众佛之有”等。称“年轻萨咖”是指新出现的萨咖，非其稚幼或长老。言“往复之所”，谓其穿梭往返之处，不为识知所能察觉。胎中众生身心解体乃由业力所致，非食物因缘所成，因无明妄执而断灭。不同于天人之身体连续性，故称似“灯芯燃尽”的消失。其他神祇不知此因亦不见萨咖之性。其所生舍处为三处，此乃快乐与忧虑的起散终结之所。涅槃果报乃超越生死流转之证果，依正道入于无余涅槃，故称其如飞鸟振翅跃起，跳越障碍。此乃解脱道果之表现。
Pātimokkhasaṃvaravaṇṇanā巴帝摩卡律仪解说
§364
364.Pātimokkhasaṃvarāyāti pātimokkhabhūtasīlasaṃvarāyāti ayamettha atthoti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. ‘‘Pātimokkhasīlañhi sabbasīlato jeṭṭhakasīla’’nti dīghavāpīvihāravāsi sumatthero vadati, antevāsiko panassa tepiṭakacūḷanāgatthero ‘‘pātimokkhasaṃvaro eva sīlaṃ, itarāni pana ‘sīlanti vuttaṭṭhānaṃ nāma atthī’ti ananujānanto indriyasaṃvaro nāma chadvārarakkhāmattakaṃ, ājīvapārisuddhi dhammena samena paccayuppādanamattakaṃ, paccayasannissitaṃ paṭiladdhapaccaye ‘ida mattha’nti paccavekkhitvā paribhuñjanamattakaṃ, nippariyāyena pātimokkhasaṃvarova sīlaṃ. Tathā hi yassa so bhinno, so itarāni rakkhituṃ abhabbattā asīlo hoti. Yassa pana sabbaso arogo sesānaṃ rakkhituṃ bhabbattā sampannasīlo’’ti vadati, tasmā itaresaṃ tassa parivārabhāvato, sabbaso ekadesena ca tadantogadhabhāvato tadeva padhānasīlaṃ nāmāti āha ‘‘uttamajeṭṭhakasīlasaṃvarāyā’’ti. Tattha yathā heṭṭhā papañcasaññāsaṅkhānirodhasāruppagāminiṃ paṭipadaṃ pucchitena bhagavatā papañcasaññānaṃ, paṭipadāya ca mūlabhūtaṃ vedanaṃ vibhajitvā paṭipadā desitā sakkassa ajjhāsayavasena saṃkilesadhammappahānamukhena vodānadhammapāripūrīti, evaṃ tassā eva paṭipadāya mūlabhūtampi sīlasaṃvaraṃ pucchitena bhagavatā yato so visujjhati, yathā ca visujjhati, tadubhayaṃ sakkassa ajjhāsayavasena vibhajitvā dassetuṃ ‘‘kāyasamācārampī’’tiādi vuttaṃ saṃkilesadhammappahānamukhena vodānadhammapāripūrīti katvā. Sīlakathāyaṃ asevitabbakāyasamācārādikathane kāraṇaṃ vuttameva, tasmā kammapathavasenāti kusalākusalakammapathavasena.
364.所谓“持戒守律”，即是依据巴提摩卡戒律所立的持戒，是最上最尊贵的持戒。如长老舒摩纳·苏马提所言，巴提摩卡戒是所有戒律之首，其他戒律虽然也存在，但其称谓不同，不可与巴提摩卡相混。戒律守护如门楼保护，生活纯净以律为本，修戒需全面照看身体行为、语言心意。若违犯此戒则失戒为不善人，有功德者则能保护全戒。因其他戒律有附属性质，所以称此为“最上最尊贵的守戒”。正如世尊以问答方式宣说断除内心纷乱起伏的根本之路，依此正道修行，令萨咖断除内心之污垢，得解脱果报，如此戒律守护基本法门，显现遣除烦恼的方法，正如“身行行为”等语在戒论中所言，是依因缘善恶行之道法门。
Kammapathavasenāti ca kammapathavicāravasena . Kammapathabhāvaṃ apattānampi hi kāyaduccaritādīnaṃ asevitabbakādīnaṃ asevitabbakāyasamācārādibhāvo idha vuccatīti. Paṇṇattivasenāti sikkhāpadapaṇṇattivasena. Yato yato hi yā yā veramaṇī, tadubhayepi vibhāvento paṇṇattivasena katheti nāma. Tenāha ‘‘kāyadvāre’’tiādi. Sikkhāpadaṃ vītikkamati etenāti sikkhāpadavītikkamo, sikkhāpadassa vītikkamanākārena pavatto akusaladhammo yaṃ, tassa asevitabbakāyasamācārāditā. Vītikkamapaṭipakkho avītikkamo, na vītikkamati etenāti avītikkamo, sīlaṃ.
「依行为现象」指以行为所具性质为标准。「依行为之考察」则是以对行为的审察为标准。即令是不善身行等不当行为中，仍应当避免之身行的存在，即为此处所谓行为之本质。在此教法中，即如此称之。所谓「文字标举」则指对戒律文字的定义。因诸不杀生等戒律，分别说明依文字之别故。此外，谓「身口门等」者，是为戒律之内容。戒律若被违犯，此即戒律之破坏。戒律之破坏分两类：一为破戒，即为戒律之破坏；一为不破戒，即非破坏，而是戒律所具之善行，即为持戒。此处所谓戒即规则、行为规范也。
Micchā sammā ca pariyesati etāyāti pariyesanā, ājīvo, atthato paccayagavesanabyāpāro kāyavacīdvāriko. Yadi evaṃ kasmā visuṃ gahaṇanti āha ‘‘yasmā’’tiādi . Ariyā niddosā pariyesanā gavesanāti ariyapariyesanā, ariyehi sādhūhi pariyesitabbātipi ariyapariyesanāti. Vuttavipariyāyato anariyapariyesanā veditabbā.
「邪正兼具的追求」谓对世间追求既有不善亦有善，事业、目的及因缘方面之探究，亦由身言之门而起。若如是则问：「因何众生堕入恶道？」此乃因「因缘」之分析。圣者无过之追求即为正法之探求，故虽应向圣人善法求索，然离经叛道之执著追求则宜舍弃，须分别明了此理。
Jātidhammoti jāyanasabhāvo jāyanapakatiko. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti mīyanasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.
「生起之法」指生发之本质及相状。「衰老法」谓老化之特征。「病痛法」即疾病之本质。「死亡法」是指生命终结之状态。「忧愁法」谓忧悼之心境。「污染法」则是污秽、染污之现象。
Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Dvandekattavasena tesaṃ niddeso. Jātarūparajatanti ettha pana yato vikāraṃ anāpajjitvā sabbaṃ jātarūpameva hotīti jātarūpaṃ nāma suvaṇṇaṃ. Dhavalasabhāvatāya rajatīti rajataṃ, rūpiyaṃ. Idha pana suvaṇṇaṃ ṭhapetvā yaṃ kiñci upabhogaparibhogārahaṃ ‘‘rajata’’ntveva gahitaṃ vohārūpagamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete kāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti.
子女与妇人统称。此义放诸四方均适用。此表明双方均为一体二面。谓「生命、色身、生理」者，乃指无变化之原质，即统一的色身且具金色光泽。曰金色者，乃指如银之色，俗称银白。此处金色是文化专用语，原文含义用银朱等贵金属名称代表。所有生起之法均可知为诸欲迹之生起，统是一种生命现象。故此诸现象皆称为生命之相。
Byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ. Na hetassa sīsarogādayo byādhayo nāma santi, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soke uppajjati, cutisaṅkhātaṃ maraṇanti ca ekabhavapariyāpannakhandhanirodho, so tassa natthi, khaṇikanirodho pana khaṇe khaṇe labbhateva. Rāgādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ jātarūpaṃ, tathā utusamuṭṭhānattā jātidhammavāre, malaṃ gahetvā jīraṇato jarādhammavāre ca. Ariyehi na araṇīyā, pariyesanātipi anariyapariyesanā.
疾病或瘟疫等灾患中，生命色身及银白色不被采纳为要素。亦非因头颅疾病类之病症，亦非生物的死亡，亦非因忧虑而生之失落。死亡乃指有时间限制之后的终结，故此处无复灭除矣。但瞬间消失与再现则不断发生。因贪嗔痴等污染之作用，故生命之相为污染生起；春季之生发，亦是生命现象之生成。清除污秽，寿终之衰老，也是生命现象的表现。圣者不住于污秽，亦无执著于错误探求。
Idāni anesanāvasenāpi taṃ dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Iminā nayena sukkapakkhepi attho veditabbo.
此时以引导之威势，尤其以示范为帮助，称为「尤其著称者」者。借此方法，即使出世天之生命也可引导领悟其意义。
Sambhārapariyesanaṃ paharaṇavisādigavesanaṃ, payogavasena payogakaraṇaṃ tajjāvāyāmajananaṃ tādisaṃ upakkamanibbattanaṃ, pāṇātipātādiatthaṃ gamanaṃ, paccekaṃ kāla-saddo yojetabbo ‘‘sambhārapariyesanakālato paṭṭhāya, payogakaraṇakālato paṭṭhāya, gamanakālato paṭṭhāyā’’ti. Itaroti ‘‘sevitabbo’’ti vuttakāyasamācārādiko. Cittampi uppādetabbaṃ. Tathā uppāditacitto hi sati paccayasamavāye tādisaṃ payogaṃ parakkamaṃ karonto paṭipattiyā matthakaṃ gaṇhāti. Tenāha ‘‘cittuppādampi kho ahaṃ, bhikkhave, kusalesu dhammesu bahupakāraṃ vadāmī’’ti (ma. ni. 1.84).
『积累调查』者，即对积累的考察；『击破与破坏的调查』者，即对破坏的研究；『作为实践的实践者』者，即作为实践者的作用；由此生起的精进以及类似的退失，都是随之而生。针对杀生等目的的行为，应当有所行持。个别时刻的号声应当契合：“在积累调查的时期，应当就此；在实践的时期，应就其实践；在行动的时期，应当依此行动。”此外，也有说法称应当“运用”，此指身体的行为等。心亦当生起。因为正如心既已生起，依止当念而合缘而出，就以此类实践和精进，摄持修行的目标。故有言：“比库们，我亦多方说法，论及善法中心的心的生起。”（中部·须本经1.84）
Idāni taṃ matthakappattaṃ asevitabbaṃ, sevitabbañca dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Saṅghabhedādīnanti ādi-saddena lohituppādanādiṃ saṅgaṇhāti. Buddharatanasaṅgharatanupaṭṭhāneheva dhammaratanupaṭṭhānasiddhīti āha ‘‘divasassa dvattikkhattuṃ tiṇṇaṃ ratanānaṃ upaṭṭhānagamanādivasenā’’ti . Dhanuggahapesanaṃ dhanuggahapurisānaṃ uyyojanaṃ. Ādi-saddena pañcavarayācanādiṃ saṅgaṇhāti. ‘‘Ajātasattuṃ pasādetvā lābhuppādavasena parihīnalābhasakkārassa kulesu viññāpana’’nti evamādiṃ anariyapariyesanaṃ pariyesantānaṃ.
现在已经确立的这个目标应当被乘持，同时也要显示应当乘持的“甚至此等”意涵。诸如因僧团分裂等问题，以起始音为代表一类困难被简约称说。只有在遵奉佛宝与僧宝之下，法宝的遵奉才能得以成就，故有说：“三宝的守护出入乃每日二至三次的谨守活动。”诸如纵弓练习、强弓者的拉弓训练等，亦包括其中。以起始音为代表的诸多五戒违犯之类请求，也被包含在内。又如对未生怨的顺意，进行逐利与敬意消损的家门起示告知等，这些皆属不高尚的调查，是被调查者的行为表现。
Pāripūriyāti pāripūriatthaṃ. Aggamaggaphalavaseneva hi sevitabbānaṃ pāripūrīti tadatthaṃ sabbā pubbabhāgapaṭipadā, pātimokkhasaṃvaropi aggamaggeneva paripuṇṇo hotīti tadatthaṃ pubbabhāgapaṭipadaṃ vatvā nigamento ‘‘pātimokkho…pe… hotī’’ti āha.
「圆满」一词指圆满之意。正如主要道路、支道与成果三者合成圆满，须共同加以遵守；对应此处而言，所有前程的修行路线，戒律的守护，犹如主要道路那样全部完善成熟，故于此处描述其前程修行道路，并作为结语言：“戒律……等……如主要道路般成就。”
Indriyasaṃvaravaṇṇanā根律仪解说
§365
365.Indriyānaṃ pidhānāyāti indriyānaṃ pidahanatthāya. Indriyāni ca cakkhādīni dvārāni, tesaṃ pidhānaṃ saṃvaraṇaṃ akusaluppattito gopanāti āha ‘‘guttadvāratāyā’’ti. Asevitabbarūpādivasena indriyesu aguttadvāratā asaṃvaro, saṃkilesadhammavippahānavasena vodānadhammapārisuddhīti. Kāmaṃ pāḷiyaṃ asevitabbampi rūpādi dassitaṃ, sakkena pana indriyasaṃvarāya paṭipatti pucchitāti tameva nivattetvā dassetuṃ aṭṭhakathāyaṃvuttaṃ ‘‘cakkhuviññeyyaṃ rūpampītiādi sevitabbarūpādivasena indriyasaṃvaradassanatthaṃ vutta’’nti. ‘‘Tuṇhī ahosī’’ti vatvā tuṇhībhāvassa kāraṇaṃ byatirekamukhena vibhāvetuṃ ‘‘kathetukāmopī’’tiādi vuttaṃ. Ayanti sakko devānaṃ indo.
第365条「根门的封闭」者，谓为诸根门的封闭。诸根即眼等，皆为门户，封闭诸门即为自护，无善法生起，故谓之防护，亦称保护。《戒律书》中说：“闭塞门户”即指此义。以应乘持诸法之体，诸根若缺乏守护，则为无护，因弃置污秽法即俗语净化门路。对欲法及色法应当乘持，此点经释迦声闻问及应行守护根门一事而答：“眼识所及的色，乃应乘持的诸色之一”，此判义为根门守护的启示。又说“保持寂静”，意在以例外方式表达寂静之因，故有“即使为描写缘由”等说法。此处所说，萨咖天帝即为此示范者。
Rūpanti rūpāyatanaṃ, tassa asevanaṃ nāma adassanaṃ evāti āha ‘‘na sevitabbaṃ na daṭṭhabba’’nti. Yaṃ pana sattasantānagataṃ rūpaṃ passato paṭikūlamanasikāravasena, asubhasaññā vā saṇṭhāti dassanānuttariyavasena. Atha vā kammaphalasaddahanavasena pasādo vā uppajjati. Hutvā abhāvākārasallakkhaṇena aniccasaññāpaṭilābho vā hoti.
「色」者，即色根所缘境，此不应由于看见而妄行接触，因此释曰“不应乘持，不应观见”。然而，凡是众生诸色一旦被见，即以不和悦的憎恶心而产生无喜欢的观想，或以非美之相而现起。亦或因业果声闻意或生乐喜。或由于无常色相无存故，能得无常相的见解。此为观见色之种种法义。
Pariyāyakkharaṇato akkharaṃ, vaṇṇo, so eva nirantaruppattiyā samuddito padavākyasaññito, adhippetamatthaṃ byañjetīti byañjanaṃ, tayidaṃ kābyanāṭakādigatavevacanavasena, uccāraṇavasena ca vicittasannivesatāya tathāpavattavikappanavasena cittavicittabhāvena upatiṭṭhanakaṃ sandhāyāha ‘‘yaṃ cittakkharaṃ cittabyañjanampi saddaṃ suṇato rāgādayo uppajjantī’’ti. Atthanissitanti samparāyikatthanissitaṃ. Dhammanissitanti vivaṭṭadhammanissitaṃ, lokuttararatanattayadhammanissitaṃ vā. Pasādoti ratanattayasaddhā, kammaphalasaddhāpi. Nibbidā vāti aniccasaññādivasena vaṭṭato ukkaṇṭhā vā.
「字」者，指字母；「相」指字形。字及色皆因不断的生成而出现，被语音或句意所指代，这即为音韵；此为诗歌、戏剧等艺术语言中所称的由字蕴合成、由发音构成的特别音现象。此皆是心识与心识表象所共成的依止之境。故曰“心的字母、心的字韵乃至所听之声，皆可令贪嗔等烦恼由此生起。”「依他说法」则有“缘自世俗义”及“缘自法义”及“缘自在法宝的超越义”等。所谓信赖，则对应于对宝的信心，及对业果报的信念。所谓厌倦，是由观察无常等相而生起的厌烦，进而生愤恨，难以忍耐。
Gandharasāviparodhādivasena seviyamānaṃ ayoniso paṭipannattā asevitabbaṃ nāma. Yoniso paccavekkhitvā seviyamānaṃ sampajaññavasena gahaṇato sevitabbaṃ nāma. Tena vuttaṃ ‘‘yaṃ gandhaṃ ghāyato’’tiādi.
由于香料等物不可随意糟蹋的缘故，若不合理地接触使用者，应当避免这样不合智慧的行为。经过明智审察以后，以清醒觉知的态度，因熟悉深入而亲近摄受此物者，则谓之应当接触使用。对此，曾有偈言“被嗅闻的香味”等语。
Yaṃpana phusatoti yaṃ pana sevitabbaṃ phoṭṭhabbaṃ anipphannasseva phusato. Āsavakkhayo ceva hoti jāgariyānuyogassa matthakappattito. Vīriyañca supaggahitaṃ hoti catutthassa ariyavaṃsassa ukkaṃsanato. Pacchimā ca…pe… anuggahitā hoti sammāpaṭipattiyaṃ niyojanato.
所谓“接触”，是指该物若本应接触则应当露出、显现，即便未开敞亦似乎接触一般。此乃烦恼灭尽之境，是觉醒之定力所得之验证。精进亦因此而成就，因第四圣谛的破除而增强。后面部分是说，此精进因正行依止而得以保护。
Ye manoviññeyye dhamme iṭṭhādibhede samannāharantassa āvajjantassa āpāthaṃ āgacchanti. ‘‘Manoviññeyyā dhammā’’ti vibhatti vipariṇāmetabbā, mettādivasena samannāharantassa ye manoviññeyyā dhammā āpāthaṃ āgacchanti, evarūpā sevitabbāti yojanā. Ādi-saddena karuṇādīnañceva aniccādīnañca saṅgaho daṭṭhabbo. Tiṇṇaṃ therānaṃ dhammāti idāni vuccamānapaṭipattīnaṃ tiṇṇaṃ therānaṃ manoviññeyyā dhammā. Bahi dhāvituṃ na adāsinti antopariveṇaṃ āgatameva rūpādiṃ ārabbha imasmiṃ temāse kammaṭṭhānavinimuttaṃ cittaṃ kadāci uppannapubbaṃ, antopariveṇe ca visabhāgarūpādīnaṃ asambhavo eva, tasmā visaṭavitakkavasena cittaṃ bahi dhāvituṃ na adāsinti dasseti. Nivāsagehato nivāsanagabbhato. Niyakajjhattakhandhapañcakato vipassanāgocarato. Thero kira sabbampi attanā kātabbakiriyaṃ kammaṭṭhānasīseneva paṭipajjati.
凡是依心识所显现的法，以所好之差别为分类，令其呈现作用而应当对境，所招感之现象便会出现。称此为“心所应知之法”，须区别转变。诸如慈爱等善法若依体具足，则此类心所应知法必能现起，应当接触。其表现及缘起如始声载说。今因三位长老之法，称此为三种长老之心所应知法。凡不得脱离外境者不可离心，方因该住处之色及外境之不合而不能共住，故此显现心体用意不使流逸出外。此理亦应明了。此乃定慧中由于洞察身住处而生的慧眼，是长老所集一切已亲证并由各自所成的修习业处。
§366
366. Asammohasampajaññavasena advejjhābhāvato eko anto etassāti ekanto, ekanto vādo etesanti ekantavādā. Tenāha ‘‘ekaṃyeva vadantī’’ti, abhinnavādāti attho. Ekācārāti samānācārā. Ekaladdhikāti samānaladdhikā. Ekapariyosānāti samānaniṭṭhānā.
366.以不昧于真实的觉知，且无嗔恨，专注单一，此谓为唯一、专一之境，亦称为专一论者。由此说：“唯独一方言辞”，意谓论说与意旨不相违背，表现同一行为、共同得果者，彼亦为平等利益、终结一如者。
Iti sakko pubbe attanā sutaṃ puthusamaṇabrāhmaṇānaṃ nānāvādā cāraladdhiniṭṭhānaṃ idāni saccapaṭivedhena asārato ñatvā ṭhito, tassa kāraṇaṃ ñātukāmo tameva tāva byatirekamukhena pucchati ‘‘sabbeva dhammā nu kho’’tiādinā.
如此，天帝萨咖曾于过去亲听，在诸般外道婆罗门多样言说中，一切皆因追求个人利益和世间得失，然后现起着述真理之觉悟，而此缘故适当起立，为探知原由故，便以极端辩法辩问“诸法是否皆为...”等言。
Dhātūti ajjhāsayadhātu uttarapadalopena vuttā, ajjhāsayadhātūti ca atthato ajjhāsayo evāti āha ‘‘anekajjhāsayo nānajjhāsayo’’ti. ‘‘Ekasmiṃ gantukāme eko ṭhātukāmo hotī’’ti idaṃ nidassanavasena vuttaṃ iriyāpathepi nāma sattā ekajjhāsayā dullabhā, pageva laddhīsūti dassanatthaṃ. Yaṃ yadeva ajjhāsayanti yaṃ yameva sassatādiajjhāsayaṃ. Abhinivisantīti taṃ taṃ laddhiṃ diṭṭhābhinivesavasena abhimukhā hutvā duppaṭinissaggibhāvena nivisanti, ādānaggāhaṃ gaṇhanti. Thāmena ca parāmāsena cāti diṭṭhithāmena ca diṭṭhiparāmāsena ca. Suṭṭhu gaṇhitvāti ativiya daḷhaggāhaṃ gaṇhitvā. Voharantīti yathābhiniviṭṭhaṃ diṭṭhivādaṃ paññāpenti pare hi gāhenti patiṭṭhapenti. Tenāha ‘‘kathenti dīpenti kittentī’’ti, ugghosentīti attho.
所谓根本界，是指心的根本所缘，以上体下足的分解视为根本界。从义理而言，根本界即为心本身，故言“多根本心多种”，如行路者有意欲向往一地，护持一物，此乃譬喻说明生命之心只有一根本心且难得，方能如愿获益。所念即是因缘之所在，如恒久的根本心。所依止之际，则为见其执着之心，故据此心意守住所得，且结集承当界限之本体。因执着心故，无著力者难以弃受，选择并摄受。此法乃依赖皈依之心与见谛之意，故作完全摄持之义，且如所附详说，彼此宣扬见解者，实为传扬其所执见论。故云“说、照亮、宣传”，言明启发之义。
Antaṃ atītā accantā, accantā niṭṭhā etesanti accantaniṭṭhā. Sabbesanti sabbesaṃ samaṇabrāhmaṇānaṃ. Yogakkhemotipi nibbānaṃ catūhipi yogehi anuppaduṭṭhattā. ‘‘Accantayogakkhemā’’ti vattabbe i-kārena niddesena ‘‘accantayogakkhemī’’ti vuttaṃ, accantayogakkhemo vā etesaṃ atthīti accantayogakkhemīti. Caranti upagacchanti, adhigacchantīti attho. Pariyassati parikkhissati vaṭṭadukkhantaṃ āgammāti pariyosānantipi nibbānassa nāmaṃ.
『终极』者，过去的极致，极致的停息，这些皆为绝对的止灭。诸沙门婆罗门皆共称之为绝对止灭。瑜伽安乐者涅槃亦是由四种禅定分别无所覆着。谓之“绝对瑜伽安乐”，用目的指示方法称为“绝对瑜伽安乐者”，意指于此境界中之绝对瑜伽安乐者。其义即是流转于此生死间，至彼获入。如是以轮回之苦为最终止歇，故亦谓涅槃为终极止歇。
Saṅkhiṇātīti samucchindanena khepeti. Vināsetīti tato eva sabbaso adassanaṃ pāpeti. Vimuttāti vaṭṭadukkhato accantaniggamena visesena muttā.
狭义者，谓断绝切除之意。灭尽者，自此断绝后，根本无余，完全消失。解脱者，特指断绝轮回之苦，彻底解脱。
‘‘Issāmacchariyaṃ eko pañho’’ti kasmā vuttaṃ, nanu issāmacchariyaṃ vissajjananti? Saccametaṃ, yo pana ñātuṃ icchito attho, so pañho. So eva ca vissajjīyatīti nāyaṃ doso, aññathā ambaṃ puṭṭhassa labujaṃ byākaraṇaṃ viya siyā, evaṃ pañhasīsena pañhabyākaraṇaṃ vadati. Tathā hi ‘‘piyāppiya’’ntiādinā vissajjanapadāneva gahitāni, ‘‘piyāppiyaṃ eko’’tiādīsupi eseva nayo. Papañcasaññāti saññāsīsena papañcā eva vuttāti āha ‘‘papañco eko’’ti. Ettha ca yathā pātimokkhasaṃvarapucchā kāyasamācārādivibhāgena vissajjitattā tayo pañhā jātā, evaṃ indriyasaṃvarapucchā rūpādivibhāgena vissajjitattā cha pañhā siyuṃ. Tathā sati ekūnavīsati pucchā siyuṃ, atha indriyasaṃvaratāsāmaññena ekova pañho kato, evaṃ sati pātimokkhasaṃvarapucchābhāvasāmaññena tepi tayo ekova pañhoti sabbeva dvādaseva pañhā bhaveyyunti? Nayidamevaṃ. Yasmā kāyasamācārādīsu vibhajja vuccamānesu mahāvisayatāya aparimāṇo vibhāgo sambhavati vissajjetuṃ. Sakalampi vinayapiṭakaṃ tassa niddeso. Rūpādīsu pana vibhajja vuccamānesu appavisayatāya na tādiso vibhāgo sambhavati vissajjetuṃ. Iti mahāvisayatāya pātimokkhasaṃvarapucchā tayo pañhā katā, indriyasaṃvarapucchā pana appavisayatāya ekova pañho kato. Tena vuttaṃ ‘‘cuddasa mahāpañhā’’ti.
『这是唯一的求知与惊异。』谓何故如此言？难道求知不是放弃与舍离么？此即真理，欲知此法者即是疑问。此非谬误，长者，此似向嫩叶上流露之水，正如疑问与解答相辅相成。正如「爱与厌」等舍离语句所摄，亦如「唯有一爱与厌」等理路。繁复妄想，谓之虚幻之念，即如有人言「妄想一体」者。比库律中有诸问舍离，譬如身行问舍离为三问，诸根念问舍离为六问。如是禅定委员会质疑，共二十九问，因根念问属小义故为一问。故有谓「十三大问」者。
§367
367.Calanaṭṭhenāti kampanaṭṭhena. Taṇhā hi kāmarāgarūparāgaarūparāgādivasena pavattiyā anavaṭṭhitatāya sayampi calati, yattha uppannā, tampi santānaṃ bhavādīsu parikaḍḍhanena cāleti, tasmā calanaṭṭhena taṇhā ejā nāma. Pīḷanaṭṭhenāti vibādhanaṭṭhena tassa tassa dukkhassa hetubhāvena. Padussanaṭṭhenāti adhammarāgādibhāvena, sammukhaparaṃmukhena, kilesāsucipaggharaṇena ca pakārato dussanaṭṭhena gaṇḍo. Anuppaviṭṭhaṭṭhenāti āsayassa dunnīharaṇīyabhāvena anuppavisanaṭṭhena. Kaḍḍhati attano ca ruciyā upaneti. Uccāvacanti paṇītabhāvaṃ, nihīnabhāvañca. Yesu samaṇabrāhmaṇesu. ‘‘Yesāha’’ntipi pāḷi, tassā keci ‘‘yesaṃ aha’’nti atthaṃ vadanti. Evanti sutānurūpaṃ, uggahānurūpañca. ‘‘Ahaṃ kho pana bhante aññesaṃ samaṇabrāhmaṇānaṃ dhammācariyo hontopi bhagavato sāvako…pe… sambodhiparāyaṇo’’ti evaṃ attano sotāpannabhāvaṃ jānāpeti.
动作所在者，即抖动之处。渴爱为欲、恨、痴等烦恼生起，随所缘境持续不止，故谓动作所在。苦恼之根因即为慨终止故称痛苦之所在。恶境应对之恶心，分别正反，烦恼污秽之感，此为烦恼积累之所。如幻影不净取向即为莫入之所。内心也憎恶不悦之感。高声语为粗俗之相，意指对诸沙门婆罗门等所言。此谓“彼者”，“为他者”之意。此等言语符合经中所说，如「我虽为他沙门婆罗门之教师……赴入正觉」等语，彰显其自觉初入流果之状。
Somanassapaṭilābhakathāvaṇṇanā获得喜悦说解说
§368
368.Samāpannoti samogāḷho pavattasampahāro viyātibyūḷho. Jiniṃsūti yathā asurā puna sīsaṃ ukkhipituṃ nāsakkhiṃsu, evaṃ devā vijiniṃsuyevāti dassento āha ‘‘devā puna apaccāgamanāya asure jiniṃsū’’ti. Tādiso hissa jayo sātisayaṃ vedapaṭilābhāya ahosi. Duvidhampiojanti dibbaṃ, asuraṃ cāti dvippakārampi ojaṃ. Devāyeva paribhuñjissanti asurānaṃ pavesābhāvato. Daṇḍassa avacaraṇaṃ āvaraṇaṃ daṇḍāvacaro, saha daṇḍāvacarenāti sadaṇḍāvacaro, daṇḍena paharitvā vā āvaritvā vā sādhetabbanti attho.
集结者，即汇聚成团状。邪力者，如同阿修罗复来欲斩头未成，天人亦以此战胜，谓众天复战胜邪力。此乃禁忌之力，为长存利益而成。东方天等虽享用此物，但阿修罗无法进入。刑罚越界，谓越过界限受罚，含含蓄蓄，断然禁止。得罪则被以杖击或围困消灭。
§369
369.Imasmiṃyevaokāseti imissameva indasālaguhāyaṃ. Devabhūtassa meti pubbepi devabhūtassa sakkasseva me bhūtassa. Satoti idānipi sakkasseva sato punarāyu ca me laddho.
此即当下之空间，谓此处之印度铁矿洞穴。此为天人所居，先前即天神萨咖所居之所。现今天神萨咖亦在此处，所愿无尽，寿命又增。
Diviyā kāyāti dibbā, khandhapañcakasaṅkhātā kāyāti āha ‘‘dibbā attabhāvā’’ti. ‘‘Amūḷho gabbhaṃ essāmī’’ti iminā ariyasāvakānaṃ andhaputhujjanānaṃ viya sammohamaraṇaṃ, asampajānagabbhokkamanañca natthi, atha kho asammohamaraṇañceva sampajānagabbhokkamanañca hotīti dasseti. Ariyasāvakā niyatagatikattā sugatīsu eva uppajjanti, tatthāpi manussesu uppajjantā uḷāresu eva kulesu paṭisandhiṃ gaṇhissanti, sakkassāpi tādiso ajjhāsayo. Tena vuttaṃ pāḷiyaṃ ‘‘yattha me ramatī mano’’ti, taṃ sandhāyāha ‘‘yattha me’’tiādi. Sakko pana attano dibbānubhāvenāpi tādisaṃ jānituṃ sakkotiyeva.
『天身』者，乃天界之身；『天之色蕴合成之身』称为『天身有自性』。所谓『我将生于未受污染之胎』，此语旨在指示圣弟子与凡夫盲人无明如死，且无明之中无自知之胎，现证为无明死亡，实则有自知之胎。当知圣弟子因定向归宿止于善道，然而于人生间亦生于粗俗之家族中，必有重生，实为其本心所求。是故巴利文所谓『我心所悦止之处』，即指此义。天帝萨咖亦以其天身之神通，得知此等事理。
Kāraṇenāti yuttena ariyasāvakabhāvassa anucchavikena. Tenāha ‘‘samenā’’ti.
『因缘者』，乃圣弟子之特质与配合所致，故称『因缘』。
Sakadāgāmimaggaṃ sandhāya vadati chaṭṭhe atthavase anāgāmimaggassa vakkhamānattā. Ājānitukāmoti appattaṃ visesaṃ paṭivijjhitukāmo. Manussaloke anto bhavissati puna mānussūpapattiyā abhāvato.
此句旨在注释往生无来处道论述时所说之往无来处道终究不生。『不生者』，即为欲望断绝而远离生死者。人间尽头不复生，因已无复生人道之由。
Punadevāti manussesu uppanno tato cavitvā punadeva . Imasmiṃ tāvatiṃsadevalokasmiṃ. Uttamo, kīdisoti āha ‘‘sakko’’tiādi.
『复起者』，指人间生而后必须死亡之义。此处说者指三十三天界，阐释其天界为最胜天，即萨咖天德也。
Antime bhaveti mama sabbabhavesu antime sabbapariyosāne bhave. ‘‘Āyunā’’ti iminā ca taṃsahabhāvino sabbepi vaṇṇādike saṅgaṇhāti. ‘‘Paññāyā’’ti ca iminā sabbepi saddhāsativīriyādike. Tasmiṃ attabhāveti tasmiṃ sabbantime sakkattabhāve. Akaniṭṭhagāmī hutvāti antarāyaparinibbāyiādibhāvaṃ anupagantvā ekaṃsato uddhaṃsoto akaniṭṭhagāmī eva hutvā. Tato eva anukkamena avihādīsu nibbattanto. Evamāhāti ‘‘so nivāso bhavissatī’’ti evamāha. ‘‘Avihādīsu…pe… nibbattissatī’’ti saṅkhepato vuttamatthaṃ vivarituṃ ‘‘esa kirā’’tiādi vuttaṃ. Ayañca nayo na kevalaṃ sakkasseva, atha kho mahāseṭṭhimahāupāsikānampi hotiyevāti dassento ‘‘sakko devarājā’’tiādimāha.
『终至者』意为我于一切有为法终止时之止灭处。『生寿』以此，辨别一切有为法之分别色相。『以慧』而持一切信念念力等。此身为终止身，故有萨咖天身之自性。说成『最胜往生者』，意指不再有退转，完全断尽障碍，应生彼天，故尔。又因依此教理说，重要者非独萨咖，即诸广大居士信徒亦得此果，其故曰『萨咖天帝』等名。
§370
370. Bhavasampattinibbānasampattīnaṃ vasena aparipuṇṇajjhāsayatāya aniṭṭhitamanoratho taṃ taṃ pattukāmoyeva hutvā ṭhito. Ye ca samaṇeti ye ca pabbajite. Pavivittavihārinoti ‘‘anekavivekattayaṃ paribrūhetvā viharantī’’ti maññāmi.
此段指言通达生死灭焉而未具足慧解脱，常怀未竟之愿望，故立于此。所谓『行者』及『出家人』，乃指广义修行者。此身于多样隐居之处修持，称为『住于多隐者之所』。
Sampādanāti maggassa upasampādanaṃ tassa sampāpanaṃ sammadeva pāpanaṃ. Virādhanāti anārādhanā anupāyapaṭipatti. Na sambhontīti anabhisambhuṇanti. Yathāpucchite atthe anabhisambhuṇanaṃ nāma sammā kathetuṃ asamatthatā evāti āha ‘‘sampādetvā kathetuṃ na sakkontī’’ti.
「成就」者指的是道的达到；其完成必须确实成就才称为善成就。违犯者指的是不遵守、不精进的行为。『不生』即谓不发生。对于所问义理，不发生即名为不能正当说明，因此说『成就后不能说明』。
Tasmāti yasmā ādiccena samānagottatāya. Tenevāha ‘‘ādicca nāma gottenā’’ti, tasmā . Ādicco bandhu etassāti ādiccabandhu, atha vā ādiccassa bandhūti ādiccabandhu, bhagavā, taṃ ādiccabandhunaṃ. Ādicco hi sotāpannatāya bhagavato orasaputto. Tenevāha –
因此因最初的同类性，故谓『最初者即出身』。所以说『最初即出身之意』。最初者即亲属，此谓最初亲属；又或谓为最初者之眷属，世尊即此最初眷属。最初者实为出离果之初果子，故谓：
‘‘Yo andhakāre tamasi pabhaṅkaro,
『如黑暗中破暗者，
Verocano maṇḍalī uggatejo;
明亮光环从高处升起；
Mā rāhu gilī caraṃ antalikkhe,
愿魔罗勿食，勿入云中游行，
Pajaṃ mamaṃ rāhu pamuñca sūriya’’nti. (saṃ. ni. 1.91);
放我之群，放我太阳。』（相应部尼 1.91）
Sāmanti sāmaṃpayogaṃ, satthu pana sāvakassa sāmaṃpayogo nāma sanipāto evāti āha ‘‘namakkāraṃ karomā’’ti.
共处者均称为普通的结合，但对此师尊的弟子而言，共处者乃特指形式上的共同生活，俗称集会，因此有云『当行礼拜』。
§371
371.Parāmasitvāti ‘‘imāya nāma pathaviyaṃ nisinnena mayā ayaṃ acchariyadhammo adhigato’’ti somanassajāto, ‘‘imāya nāma pathaviyaṃ evaṃ acchariyabbhutaṃ buddharatanaṃ uppanna’’nti acchariyabbhutacittajāto ca pathaviṃ parāmasitvā. Patthitapañhāti dīgharattānusayitasaṃsayasamugghātatthaṃ ‘‘kadā nu kho bhagavantaṃ pucchituṃ labhāmī’’ti evaṃ abhipatthitapañhā. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyamevāti.
371.所谓极其惊愕者，为『正是因坐于此地，我得此奇异法』，由此生喜；复云『正因此地，诞生如此奇异罕见的佛宝』，生奇异之心，遂极其惊愕于此地。所谓迫切待问乃指积久疑虑之问『何时方得问世尊』，即此紧迫期待之问。凡此之义未漏者，应完全明了。
Sakkapañhasuttavaṇṇanāya līnatthappakāsanā. · 《萨咖问经》注释中隐义的阐明。