6. Pāsādikasuttaṃ · 6. 可喜经义注
6. Pāsādikasuttavaṇṇanā6. 《可喜经》注释
Nigaṇṭhanāṭaputtakālaṅkiriyavaṇṇanā尼干陀若提子死亡之注释
§164
164.Evaṃme sutanti pāsādikasuttaṃ. Tatrāyamanuttānapadavaṇṇanā – vedhaññā nāma sakyāti dhanumhi katasikkhā vedhaññanāmakā eke sakyā. Tesaṃ ambavane pāsādeti tesaṃ ambavane sippaṃ uggaṇhatthāya kato dīghapāsādo atthi, tattha viharati. Adhunā kālaṅkatoti sampati kālaṅkato. Dvedhikajātāti dvejjhajātā, dvebhāgā jātā. Bhaṇḍanādīsu bhaṇḍanaṃ pubbabhāgakalaho, taṃ daṇḍādānādivasena paṇṇattivītikkamavasena ca vaḍḍhitaṃ kalaho. ‘‘Na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādinā nayena viruddhavacanaṃ vivādo. Vitudantāti vijjhantā. Sahitaṃ meti mama vacanaṃ atthasañhitaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tava adhiciṇṇaṃ cirakālāsevanavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivattaṃ. Āropito te vādoti tuyhaṃ upari mayā doso āropito. Cara vādappamokkhāyāti bhattapuṭaṃ ādāya taṃ taṃ upasaṅkamitvā vādappamokkhatthāya uttari pariyesamāno vicara. Nibbeṭhehi vāti atha vā mayā āropitadosato attānaṃ mocehi. Sace pahosīti sace sakkosi. Vadhoyevāti maraṇameva. Nāṭaputtiyesūti nāṭaputtassa antevāsikesu. Nibbinnarūpāti ukkaṇṭhitasabhāvā abhivādanādīnipi na karonti. Virattarūpāti vigatapemā. Paṭivānarūpāti tesaṃ sakkaccakiriyato nivattanasabhāvā. Yathā tanti yathā durakkhātādisabhāve dhammavinaye nibbinnavirattappaṭivānarūpehi bhavitabbaṃ, tatheva jātāti attho. Durakkhāteti dukkathite. Duppavediteti duviññāpite. Anupasamasaṃvattaniketi rāgādīnaṃ upasamaṃ kātuṃ asamatthe. Bhinnathūpeti bhindappatiṭṭhe. Ettha hi nāṭaputtova nesaṃ patiṭṭhaṭṭhena thūpo. So pana bhinno mato. Tena vuttaṃ ‘‘bhinnathūpe’’ti. Appaṭisaraṇeti tasseva abhāvena paṭisaraṇavirahite.
164. 如是我闻，有精彩庄严的经文。此中有关于最胜地位的说明——所谓“识受”，意即在弓形中修习识受学法者中有少数实证识受。此众在生树下欢聚，欢聚处有巧匠曾建造过宏伟的长廊，因此他们在此处生活。如今所谓“恶时”，其实是指时局不善。“双生”指双生相，有两部分组成。众人之间因争执而生纷争，是前因纷争导致后果纷争，争争因给予杖罚等而不断扩大。“你不懂这部律藏”的说辞，用以反驳不和合的言语即为争议。所谓“破口者”是指挑衅者。包含我言论即为我的见解，乃有意义的陈述。那种爬过头顶的行为，因你长时亲近而落败，故我言即是因你不善行为而消退。你加诸我者为责难。若离开争论，则彼争端者自行来寻求释放，欲从我这里解脱。所谓“与争辩解脱”，是指带着饭盒，各自到彼此处求出离争端之法而徘徊。说“应当断绝”，则是请求我解除加于身上的责难。如果愿意愿意，如果行得通。所谓“要杀者”，即指死亡之意。所谓“戏子子弟”，意指戏子之家族中居住之人。已断者乃性情如火欲灭，不作禀辞等礼节者。放弃之态即无畏怖之意。回向之态是他们有条件行事、能自止息。正如音律中对弦弦失调及恶音等的灭绝、戒法中对已断已舍弃之戒的摈弃，亦当如此理解双生之义。所谓“恶音”，即艰难难解之声。所谓“被二难知”，是指难以辨别者。所谓“未能和顺相处”，乃指于贪嗔等烦恼未能生安止。所谓“分裂火柱”，是断裂之意。此处确实非戏子之火堆。然则此乃分裂之象。因而所谓“分裂火柱”是如是说的。所谓“不隐讳”，是指缺少隐蔽而无掩护。
Nanu cāyaṃ nāṭaputto nāḷandavāsiko, so kasmā pāvāyaṃ kālaṅkatoti? So kira upālinā gahapatinā paṭividdhasaccena dasahi gāthāhi bhāsite buddhaguṇe sutvā uṇhaṃ lohitaṃ chaḍḍesi. Atha naṃ aphāsukaṃ gahetvā pāvaṃ agamaṃsu. So tattha kālamakāsi. Kālaṃ kurumāno ca cintesi – ‘‘mama laddhi aniyyānikā sāravirahitā, mayaṃ tāva naṭṭhā, avasesajanopi mā apāyapūrako ahosi, sace panāhaṃ ‘mama sāsanaṃ aniyyānika’nti vakkhāmi, na saddahissanti, yaṃnūnāhaṃ dvepi jane na ekanīhārena uggaṇhāpeyyaṃ, te mamaccayena aññamaññaṃ vivadissanti, satthā taṃ vivādaṃ paṭicca ekaṃ dhammakathaṃ kathessati, tato te sāsanassa mahantabhāvaṃ jānissantī’’ti.
岂不正是这位戏子后裔，乃拿兰村居民，为何被称为恶时？彼因五百余句由乌波利恩家所驳斥的真实言论，论及佛陀功德而红面怒发。随后被拿兰众执法，带到恶时之所在。当场勤勉思忖——“我所得皆非无故，且已舍除嗜欲；我们皆未叛离，若我自称‘我法无故’，众人必不信；若我真如所言能举起两人非单独者，则他们必相互辩论。尊师将据此争端而说一法教，于是他们将明了此法之广大。”
Atha naṃ eko antevāsiko upasaṅkamitvā āha – ‘‘bhante tumhe dubbalā, mayhampi imasmiṃ dhamme sāraṃ ācikkhatha, ācariyappamāṇa’’nti. ‘‘Āvuso, tvaṃ mamaccayena sassatanti gaṇheyyāsī’’ti. Aparopi upasaṅkami, taṃ ucchedaṃ gaṇhāpesi. Evaṃ dvepi jane ekaladdhike akatvā bahū nānānīhārena uggaṇhāpetvā kālamakāsi. Te tassa sarīrakiccaṃ katvā sannipatitvā aññamaññaṃ pucchiṃsu – ‘‘kassāvuso, ācariyo sāraṃ ācikkhī’’ti? Eko uṭṭhahitvā mayhanti āha. Kiṃ ācikkhīti? Sassatanti. Aparo taṃ paṭibāhitvā ‘‘mayhaṃ sāraṃ ācikkhī’’ti āha. Evaṃ sabbe ‘‘mayhaṃ sāraṃ ācikkhi, ahaṃ jeṭṭhako’’ti aññamaññaṃ vivādaṃ vaḍḍhetvā akkose ceva paribhāse ca hatthapādappahārādīni ca pavattetvā ekamaggena dve agacchantā nānādisāsu pakkamiṃsu.
此时一位家乡居民前来，对佛言：“尊者啊，弟子胆怯，望于此法中为我说精要，胜过师父。”佛答曰：“朋友，你当视我如常。”随后又有他人前来，接受对断灭见的教诲。两人未曾独得真理，反多方执着，且相互辩难，怒骂辱骂，拳打脚踢，并行恶行。最终两人分头而去，各向不同方向离开。众人聚集其身躯，互问：“师父何者传授精要？”一人起立答曰：“所传即常理。”另一人反问，并言：“吾亦已得其精要。”二人皆言“我得其精要，我为长者”，相互激烈论争，情绪激烈，辞令激烈，拳打脚踢等纷呈。
§165
165.Atha kho cundo samaṇuddesoti ayaṃ thero dhammasenāpatissa kaniṭṭhabhātiko. Taṃ bhikkhū anupasampannakāle ‘‘cundo samaṇuddeso’’ti samudācaritvā therakālepi tatheva samudācariṃsu. Tena vuttaṃ – ‘‘cundo samaṇuddeso’’ti.
165. 此时，尊者瞻度迦豆，左尊者法军之弟最幼者。比库们未亲近时，即称其为“瞻度迦豆”，长大为尊者时亦然称呼他。故曰“瞻度迦豆”。
‘‘Pāvāyaṃ vassaṃvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkamī’’ti kasmā upasaṅkami? Nāṭaputte kira kālaṅkate jambudīpe manussā tattha tattha kathaṃ pavattayiṃsu ‘‘nigaṇṭho nāṭaputto eko satthāti paññāyittha, tassa kālaṅkiriyāya sāvakānaṃ evarūpo vivādo jāto. Samaṇo pana gotamo jambudīpe cando viya sūriyo viya ca pākaṭo, sāvakāpissa pākaṭāyeva. Kīdiso nu kho samaṇe gotame parinibbute sāvakānaṃ vivādo bhavissatī’’ti . Thero taṃ kathaṃ sutvā cintesi – ‘‘imaṃ kathaṃ gahetvā dasabalassa ārocessāmi, satthā etaṃ aṭṭhuppattiṃ katvā ekaṃ desanaṃ kathessatī’’ti. So nikkhamitvā yena sāmagāmo, yenāyasmā ānando tenupasaṅkami.
“此恶时已到，近村落，乃阿难尊者前往”，此为何来意？传言中称，恶时者乃戏子子嗣也，因话题一恶时攸关尼乾戏子，弟子生纷争。尊者瞻度迦豆好似月光如太阳，弟子们亦如光明显现。问：“尊者瞻度迦豆涅槃后，弟子之间岂无纷争耶？”尊者闻之思惟曰：“我将用十倍力量降伏此言，尊者必按佛法难处而做一正法说。”遂起身前往近村落，至阿难尊者所。
Sāmagāmoti sāmākānaṃ ussannattā tassa gāmassa nāmaṃ. Yenāyasmā ānandoti ujumeva bhagavato santikaṃ agantvā yenassa upajjhāyo āyasmā ānando tenupasaṅkami.
“近村落”意指众聚居之地名。阿难尊者一抵达，即前往烂陀僧团，同资历长老阿难尊者相见。
Buddhakāle kira sāriputtatthero ca ānandatthero ca aññamaññaṃ mamāyiṃsu. Sāriputtatthero ‘‘mayā kātabbaṃ satthu upaṭṭhānaṃ karotī’’ti ānandattheraṃ mamāyi. Ānandatthero ‘‘bhagavato sāvakānaṃ aggo’’ti sāriputtattheraṃ mamāyi. Kuladārake ca pabbājetvā sāriputtattherassa santike upajjhaṃ gaṇhāpesi. Sāriputtattheropi tatheva akāsi. Evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca pañca bhikkhusatāni ahesuṃ. Āyasmā ānando paṇītāni cīvarādīnipi labhitvā therassa adāsi.
据说世尊时代，尊者沙利耶长老与尊者阿难长老彼此较量。尊者沙利耶称：“由我而作，世尊的侍立功德成就了。”因此讥讽尊者阿难。尊者阿难则称：“世尊弟子中，尊者沙利耶乃首领。”于是反唇相讥。后来他们各自择选出家子弟，在沙利耶尊者面前受具足戒。尊者沙利耶也照此行事。如此，分别将自己初衣布施与对方，出家后受具足戒，结为五人僧团。尊者阿难收受端正衣缕等物，给予尊者沙利耶。
Dhammaratanapūjā法宝供养
Eko kira brāhmaṇo cintesi – ‘‘buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ hotī’’ti? So bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. Bhagavā āha – ‘‘sacepi brāhmaṇa dhammaratanaṃ pūjetukāmo, ekaṃ bahussutaṃ pūjehī’’ti. Bahussutaṃ, bhante, ācikkhathāti. Bhikkhusaṅghaṃ pucchāti. So bhikkhusaṅghaṃ upasaṅkamitvā ‘‘bahussutaṃ, bhante, ācikkhathā’’ti āha. Ānandatthero brāhmaṇāti. Brāhmaṇo theraṃ sahassagghanikena ticīvarena pūjesi. Thero taṃ gahetvā bhagavato santikaṃ agamāsi. Bhagavā ‘‘kuto, ānanda, laddha’’nti āha? Ekena, bhante, brāhmaṇena dinnaṃ, idaṃ panāhaṃ āyasmato sāriputtassa dātukāmoti. Dehi, ānandāti. Cārikaṃ pakkanto bhanteti. Āgatakāle dehīti, sikkhāpadaṃ bhante, paññattanti. Kadā pana sāriputto āgamissatīti? Dasāhamattena bhanteti. ‘‘Anujānāmi, ānanda, dasāhaparamaṃ atirekacīvaraṃ nikkhipitu’’nti sikkhāpadaṃ paññāpesi.
有一婆罗门思惟：“既然敬奉佛宝与僧宝具有智慧，如何才称得上礼敬法宝呢？”遂近世尊问此事。世尊告曰：“若婆罗门欲礼敬法宝，应广闻佛法。”婆罗门问：“何为广闻？”世尊指的是比库僧团。婆罗门便前往僧团，世尊称：“广闻即是如此。”尊者阿难即为婆罗门。婆罗门用一千聚三衣礼敬尊者。尊者携衣赴世尊处。世尊问：“阿难，此衣起自何处？”答曰：“是婆罗门所献，我欲转赠尊者沙利耶。”世尊曰：“施予者即为赠者。”于是阿难带衣去给尊者沙利耶。离开时世尊说：“遣去吧，阿难。”阿难离去。事虽如斯，常有出家众同时修戒，现称学戒。阿难返问：“尊者沙利耶何时回到？”答曰：“大约十天。”世尊以戒授之曰：“我许可你，十天之后可舍此多余衣服。”
Sāriputtattheropi tatheva yaṃkiñci manāpaṃ labhati, taṃ ānandattherassa deti. So imampi attano kaniṭṭhabhātikaṃ therasseva saddhivihārikaṃ adāsi. Tena vuttaṃ – ‘‘yenassa upajjhāyo āyasmā ānando tenupasaṅkamī’’ti. Evaṃ kirassa ahosi – ‘‘upajjhāyo me mahāpañño, so imaṃ kathaṃ satthu ārocessati, atha satthā tadanurūpaṃ dhammaṃ desessatī’’ti. Kathāpābhatanti kathāya mūlaṃ. Mūlañhi ‘‘pābhata’’nti vuccati. Yathāha –
尊者沙利耶若得心悦之物，即转施给尊者阿难。阿难亦将自己最小的弟弟与他视若长老般虔诚信奉给予。因而有言：“若有导师，即当寻访尊者阿难。”如是心思：“导师颇具智慧，我如何能亲近世尊？然后世尊若能依其教诲说法。”所谓“根本”或“根源”即为“教基”。正如言曰——
‘‘Appakenāpi medhāvī, pābhatena vicakkhaṇo;
“即便愚钝者，亦能因光明而智慧敏捷；
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 1.1.4);
犹如点燃自身，像微小火焰一样生起光明。” （《嘉塔经》1.1.4）
Bhagavantaṃ dassanāyāti bhagavantaṃ dassanatthāya. Kiṃ panānena bhagavā na diṭṭhapubboti? No na diṭṭhapubbo. Ayañhi āyasmā divā nava vāre, rattiṃ nava vāreti ekāhaṃ aṭṭhārasa vāre upaṭṭhānameva gacchati. Divasassa pana satavāraṃ vā sahassavāraṃ vā gantukāmo samānopi na akāraṇā gacchati, ekaṃ pañhuddhāraṃ gahetvāva gacchati. So taṃ divasaṃ tena kathāpābhatena gantukāmo evamāha.
所谓“睹见尊者”，是为得观世尊之示现。然世尊不曾现前示现过吗？未有此事。尊者白天常至早九刻，夜晚至晚九刻，每日十八刻侍立。白天虽常欲往一次百遍乃至千遍，然实不为所行。仅携一问话杖而行。因白天因如此时间欲节制行走，故如此言说。
Asammāsambuddhappaveditadhammavinayavaṇṇanā非正自觉者所宣说之法与律之注释
§166
166.Evañhetaṃ, cunda, hotīti bhagavā ānandattherena ārocitepi yasmā na ānandatthero imissā kathāya sāmiko, cundatthero pana sāmiko. Sova tassā ādimajjhapariyosānaṃ jānāti. Tasmā bhagavā tena saddhiṃ kathento ‘‘evañhetaṃ, cunda, hotī’’tiādimāha . Tassattho – cunda evañhetaṃ hoti durakkhātādisabhāve dhammavinaye sāvakā dvedhikajātā bhaṇḍanādīni katvā mukhasattīhi vitudantā viharanti.
166. 世尊对阿难长老说：『尊者准德，此事正是如此。』这是因为阿难长老并非本教法的主人，唯有准德长老是本教法的主人。此语涵盖了教法起初、中间及结尾的全貌。因此世尊与他同讲时说：“准德，此事正是如此”等等。由此可以见到，准德因本质为难以放逸者，在法与律中，如同两生类弟子，断绝合不来的行为，彼此远离而生活。
Idāni yasmā aniyyānikasāsaneneva niyyānikasāsanaṃ pākaṭaṃ hoti, tasmā ādito aniyyānikasāsanameva dassento idha cunda satthā ca hoti asammāsambuddhotiādimāha. Tattha vokkamma ca tamhā dhammā vattatīti na nirantaraṃ pūreti, okkamitvā okkamitvā antarantaraṃ katvā vattatīti attho. Tassa te, āvuso, lābhāti tassa tuyhaṃ ete dhammānudhammappaṭipattiādayo lābhā. Suladdhanti manussattampi te suladdhaṃ. Tathā paṭipajjatūti evaṃ paṭipajjatu. Yathā te satthārā dhammo desitoti yena te ākārena satthārā dhammo kathito. Yo ca samādapetīti yo ca ācariyo samādapeti. Yañca samādapetīti yaṃ antevāsiṃ samādapeti. Yo ca samādapitoti yo ca evaṃ samādapito antevāsiko. Yathā ācariyena samādapitaṃ, tathatthāya paṭipajjati. Sabbe teti tayopi te. Ettha hi ācariyo samādapitattā apuññaṃ pasavati, samādinnantevāsiko samādinnattā, paṭipannako paṭipannattā. Tena vuttaṃ – ‘‘sabbe te bahuṃ apuññaṃ pasavantī’’ti. Etenupāyena sabbavāresu attho veditabbo.
现在，因本法尚未显为稳固之正法，因此示现为非稳固法。故此，准德在此揭示非正觉者的教法，并言『非正觉者』等。这里“起伏不定”的教法不必恒常贯彻，而是时起时灭、间或中断，此义即是如此。因此你们，尊敬的师友，可以获得此因缘；你们以此获得诸法修习利益，乃至人生罕得。愿如此实行，亦当如此继续实行。正如世尊所说的法，以世尊之所言为准，所谓“由师所表述的如法之道”。所谓“受教”者，即为导师以此教导者。所“受教”的，即导师所教授的内容。所谓“已受教”者，即已完成所受教内容之人。正如导师所教授者，也如实得以践行。全体如是。故此，受教之导师若失福，则已受教者亦少受福，践行者亦因此。佛言：“众生皆多失福”。由此可见，各种情况均应如此判断。
§167
167. Apicettha ñāyappaṭipannoti kāraṇappaṭipanno. Ñāyamārādhessatīti kāraṇaṃ nipphādessati. Vīriyaṃ ārabhatīti attano dukkhanibbattakaṃ vīriyaṃ karoti. Vuttañhetaṃ ‘‘durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo, so dukkhaṃ viharati. Yo kusīto, so sukhaṃ viharatī’’ti (a. ni. 1.318).
167. “修习智慧”即是修习因缘。为修习智慧，则先修习因缘。勤精进者，生其自身能生苦的精进。经云：“比库，在难置法中，若勤精进，则其多受苦。若懈怠，则多得乐。”（增支部卷一三一八）
Sammāsambuddhappaveditadhammavinayādivaṇṇanā正自觉者所宣说之法与律等之注释
§168
168. Evaṃ aniyyānikasāsanaṃ dassetvā idāni niyyānikasāsanaṃ dassento idha pana, cunda, satthā ca hoti sammāsambuddhotiādimāha. Tattha niyyānikoti maggatthāya phalatthāya ca niyyāti.
168. 以此显现非正觉法后，现今示现为正觉法。今这里，准德，世尊被称为正觉者等。所谓“正觉者”，即为了成道果效所称。
§169
169.Vīriyaṃ ārabhatīti attano sukhanipphādakaṃ vīriyaṃ ārabhati. Vuttañhetaṃ ‘‘svākkhāte, bhikkhave, dhammavinaye yo kusīto, so dukkhaṃ viharati. Yo āraddhavīriyo, so sukhaṃ viharatī’’ti (a. ni. 1.319).
169. 勤精进者，生其自身能生乐的精进。经云：“比库，在明了法中，若懈怠，则其多受苦。若勤精进，则多得乐。”（增支部卷一三一九）
§170
170. Iti bhagavā niyyānikasāsane sammāpaṭipannassa kulaputtassa pasaṃsaṃ dassetvā puna desanaṃ vaḍḍhento idha, cunda, satthā ca loke udapādītiādimāha. Tattha aviññāpitatthāti abodhitatthā. Sabbasaṅgāhapadakatanti sabbasaṅgahapadehi kataṃ, sabbasaṅgāhikaṃ kataṃ na hotīti attho. ‘‘Sabbasaṅgāhapadagata’’ntipi pāṭho, na sabbasaṅgāhapadesu gataṃ, na ekasaṅgahajātanti attho. Sappāṭihīrakatanti niyyānikaṃ. Yāvadevamanussehīti devalokato yāva manussalokā suppakāsitaṃ. Anutappo hotīti anutāpakaro hoti. Satthā ca no loketi idaṃ tesaṃ anutāpakāradassanatthaṃ vuttaṃ. Nānutappo hotīti satthāraṃ āgamma sāvakehi yaṃ pattabbaṃ, tassa pattattā anutāpakaro na hoti.
170. 因世尊称赞已正确实行正觉教法之贵族弟子，复增其教诲，而言：“准德，世尊现于世间。”此谓“未曾利益世间”之义。所谓“未曾利益”，即非明觉之意。所谓“众法合用词”，意指由全部关系词所构成，不是单独两个词或部分词构成。此处非谓“众法合用词”处处现起，亦非单一合用词。所谓“清净明确”，即为正觉。只要人间、天界受此教法利益。所谓“无悔恨”，即不生悔恨。所谓“非悔恨”，意即当世尊到来，被弟子所接受者，其己意成便不生悔恨。
§172
172.Theroti thiro therakārakehi dhammehi samannāgato. ‘‘Rattaññū’’tiādīni vuttatthāneva. Etehi ce pīti etehi heṭṭhā vuttehi.
172. 长老乃由那些造作成熟的法具足，而称为长老。有关“如血亲”等词，意即所说义理即在此。若依这些法所生喜乐，便应称之为更低级的境界。
§173
173.Pattayogakkhemāti catūhi yogehi khemattā arahattaṃ idha yogakkhemaṃ nāma, taṃ pattāti attho. Alaṃ samakkhātuṃ saddhammassāti sammukhā gahitattā assa saddhammaṃ sammā ācikkhituṃ samatthā.
173. “得道安稳”意谓通过四种契合而得的安稳，阿拉汉果的此安稳称为“契合安稳”，涵义即为“得道”。因为能正面面对正法，所以能圆满持守正法，具备如实宣说正法的能力。
§174
174.Brahmacārinoti brahmacariyavāsaṃ vasamānā ariyasāvakā. Kāmabhoginoti gihisotāpannā. ‘‘Iddhañcevā’’tiādīni mahāparinibbāne vitthāritāneva. Lābhaggayasaggapattanti lābhaggañceva yasaggañca pattaṃ.
174. “持戒行者”者，谓那些修持持戒生活的圣弟子。所谓“欲乐者”即未断家欲者。诸如“神通等”之说，详述于大般涅槃经中。所谓“得利、果报、果位”者，是指既得利益和果报以及果位。
§175
175.Santi kho pana me, cunda, etarahi therā bhikkhū sāvakāti sāriputtamoggallānādayo therā. Bhikkhuniyoti khemātherīuppalavaṇṇatherīādayo. Upāsakā sāvakā gihī odātavatthavasanā brahmacārinoti cittagahapatihatthakaāḷavakādayo. Kāmabhoginoti cūḷaanāthapiṇḍikamahāanāthapiṇḍikādayo. Brahmacāriniyoti nandamātādayo. Kāmabhoginiyoti khujjuttarādayo.
175. 现在我知道了，尊公达，这时候“长老”比库，即诸如沙利迦、摩诃迦罗等长老弟子；“比库尼”即诸如迦摩彼婀、琵罗染迦等具德长老比库尼；“在家居士”即以宅邸衣食为生活基础的沙门居士，如迟那、迦罗毗国等；“欲乐者”则如小给孤独长者、大给孤独长者等。持戒行女者则如难陀母等，欲乐者则如枯突陀等。
§176
176.Sabbākārasampannanti sabbakāraṇasampannaṃ. Idamevatanti idameva brahmacariyaṃ, imameva dhammaṃ sammā hetunā nayena vadamāno vadeyya. Udakāssudanti udako sudaṃ. Passaṃ na passatīti passanto na passati. So kira imaṃ pañhaṃ mahājanaṃ pucchi. Tehi ‘‘na jānāma, ācariya, kathehi no’’ti vutto so āha – ‘‘gambhīro ayaṃ pañho āhārasappāye sati thokaṃ cintetvā sakkā kathetu’’nti. Tato tehi cattāro māse mahāsakkāre kate taṃ pañhaṃ kathento kiñca passaṃ na passatītiādimāha. Tattha sādhunisitassāti suṭṭhunisitassa tikhiṇassa, sunisitakhurassa kira talaṃ paññāyati, dhārā na paññāyatīti ayamettha attho.
176. “具足一切因缘”者，即完全具足诸因缘。如此即是正行持戒，现今如是，以正理与正缘为由，应如此说明。好比清水，水本清净。虽看似未见，实则是见；看者未见实正，故曰“见者未见”。此即伟人所问。答曰：“不知，老师，请教！”后对问者说：“此问题深奥，在食欲消退时内心专注静虑，方能详答。”于是经过四个月的大恭敬，解答了此问题，说“虽可见亦未必见”等。此处“善谛者”乃指智者、深谛者、妙谛者之意，而非称赞的“善哉”。
Saṅgāyitabbadhammādivaṇṇanā应合诵之法等之注释
§177
177.Saṅgamma samāgammāti saṅgantvā samāgantvā. Atthena atthaṃ, byañjanena byañjananti atthena saha atthaṃ, byañjanenapi saha byañjanaṃ samānentehīti attho. Saṅgāyitabbanti vācetabbaṃ sajjhāyitabbaṃ. Yathayidaṃ brahmacariyanti yathā idaṃ sakalaṃ sāsanabrahmacariyaṃ.
177. “相聚”意谓来会、聚合。“义与文”意谓义义相应，且文字符号亦与义相称，相互配合统一。谓应聚合、说出、讲授。譬如此即是持戒生活，如同整个圣法持守之道。
§178
178.Tatra ceti tatra saṅghamajjhe, tassa vā bhāsite. Atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetīti ‘‘cattāro satipaṭṭhānā’’ti ettha ārammaṇaṃ ‘‘satipaṭṭhāna’’nti atthaṃ gaṇhāti. ‘‘Satipaṭṭhānānī’’ti byañjanaṃ ropeti. Imassa nu kho, āvuso, atthassāti ‘‘satiyeva satipaṭṭhāna’’nti. Atthassa ‘‘cattāro satipaṭṭhānā’’ti kiṃ nu kho imāni byañjanāni, udāhu cattāri satipaṭṭhānānī’’ti etāni vā byañjanāni. Katamāni opāyikatarānīti imassa atthassa katamāni byañjanāni upapannatarāni allīnatarāni. Imesañcabyañjanānanti ‘‘cattāro satipaṭṭhānā’’ti byañjanānaṃ ‘‘satiyeva satipaṭṭhāna’’nti kiṃ nu kho ayaṃ attho, udāhu ‘‘ārammaṇaṃ satipaṭṭhāna’’nti eso atthoti? Imassa kho, āvuso, atthassāti ‘‘ārammaṇaṃ satipaṭṭhāna’’nti imassa atthassa. Yā ceva etānīti yāni ceva etāni mayā vuttāni. Yā ceva esoti yo ceva esa mayā vutto. So neva ussādetabboti tumhehi tāva sammā atthe ca sammā byañjane ca ṭhātabbaṃ. So pana neva ussādetabbo, na apasādetabbo. Saññāpetabboti jānāpetabbo. Tassa ca atthassāti ‘‘satiyeva satipaṭṭhāna’’nti atthassa ca. Tesañca byañjanānanti ‘‘satipaṭṭhānā’’ti byañjanānaṃ. Nisantiyāti nisāmanatthaṃ dhāraṇatthaṃ. Iminā nayena sabbavāresu attho veditabbo.
178.此处即在僧团之中，以当时所说之语言为凭据。若解义错误，则意义亦错置。所谓四念处者，以此为名，即指“念处”修习之起点。‘念处’乃其所依托之义。诸此义之附加，即谓‘四念处’之所附之义。汝等可思考，此所谓‘念处’之义，实为“仅是念”的念处。此“义”者，所谓“仅是念”的念处之含义。所谓“四念处”之义，究竟为那些义的附加？譬如‘四念处’诸附加语。何者为更合于目的者？此义下何者为更恰切？所谓附加义，即“四念处”诸附加之义，意谓“一心专注的正念的念处”。问：此义何以称为“念处起点”？此处义指“念处起点”之义。此“起点”即我所说之义，汝等所理解者也是；此起点是指我所言之“此处念处”：不可轻慢，须严持正义，正确表达。不可轻慢，亦不可歪曲，必须阐明并令理解。此中义即“仅是念”的念处之义。此附加义即念处之附加含义。安住此义，持之以恒，始能明白其意。
§181
181.Tādisanti tumhādisaṃ. Atthupetanti atthena upetaṃ atthassa viññātāraṃ. Byañjanupetanti byañjanehi upetaṃ byañjanānaṃ viññātāraṃ. Evaṃ etaṃ bhikkhuṃ pasaṃsatha. Eso hi bhikkhu na tumhākaṃ sāvako nāma, buddho nāma esa cundāti. Iti bhagavā bahussutaṃ bhikkhuṃ attano ṭhāne ṭhapesi.
181.如上所说者为诸汝弟子等。“以义陪伴”者，即谓以义为依托，知其义理。“以附加义陪伴”者，即谓以其所附的附加义为依托而能了知。由此，赞叹此比库。此比库非汝弟子，并非佛脉传人，而是称为准提罗。世尊如是多闻多见，将此比库置于自身之位。
Paccayānuññātakāraṇādivaṇṇanā缘听许因等之解释
§182
182. Idāni tatopi uttaritaraṃ desanaṃ vaḍḍhento na vo ahaṃ, cundātiādimāha. Tattha diṭṭhadhammikā āsavā nāma idhaloke paccayahetu uppajjanakā āsavā. Samparāyikā āsavā nāma paraloke bhaṇḍanahetu uppajjanakā āsavā. Saṃvarāyāti yathā te na pavisanti, evaṃ pidahanāya. Paṭighātāyāti mūlaghātena paṭihananāya. Alaṃ vo taṃ yāvadeva sītassa paṭighātāyāti taṃ tumhākaṃ sītassa paṭighātāya samatthaṃ. Idaṃ vuttaṃ hoti, yaṃ vo mayā cīvaraṃ anuññātaṃ, taṃ pārupitvā dappaṃ vā mānaṃ vā kurumānā viharissathāti na anuññātaṃ, taṃ pana pārupitvā sītappaṭighātādīni katvā sukhaṃ samaṇadhammaṃ yoniso manasikāraṃ karissathāti anuññātaṃ. Yathā ca cīvaraṃ, evaṃ piṇḍapātādayopi. Anupadasaṃvaṇṇanā panettha visuddhimagge vuttanayeneva veditabbā.
182.现在继续以更深讲说增长教法，不是我而是称准提罗等人之语。此中所说“法见”即指此世因缘所生之烦恼（阿贪·嗔·痴等）；“后世因”则是引发彼世破坏之烦恼。所谓“断除”，谓此烦恼不复入侵；“根本断除”，谓以根本之力断除。迄今止于寒冷根本断除，足以抵御诸寒冷之烦恼。佛教告示，若有人盗取我所赠予之衣物，不允许使用此衣。但得已取者，若能断除寒冷反应等烦恼，则能精进修行。禅衣如是，托钵供养等事亦同。对于无学道者详细耕析，于此清净修道路上成就如是讲说。
Sukhallikānuyogādivaṇṇanā乐欲随行等之解释
§183
183.Sukhallikānuyoganti sukhalliyanānuyogaṃ, sukhasevanādhimuttanti attho. Sukhetīti sukhitaṃ karoti. Pīṇetīti pīṇitaṃ thūlaṃ karoti.
183.所谓“随苦草”即随苦草的意思，在此谓介于诸苦草之中。所谓“随乐”，即以乐役之，依于乐的意思。谓之“乐用”，令舒适使之愉悦；谓之“苦用”，则令成为粗大痛苦。
§186
186.Aṭṭhitadhammāti naṭṭhitasabhāvā. Jivhā no atthīti yaṃ yaṃ icchanti, taṃ taṃ kathenti, kadāci maggaṃ kathenti, kadāci phalaṃ kadāci nibbānanti adhippāyo. Jānatāti sabbaññutaññāṇena jānantena. Passatāti pañcahi cakkhūhi passantena. Gambhīranemoti gambhīrabhūmiṃ anupaviṭṭho. Sunikhātoti suṭṭhu nikhāto. Evameva kho, āvusoti evaṃ khīṇāsavo abhabbo nava ṭhānāni ajjhācarituṃ. Tasmiṃ anajjhācāro acalo asampavedhī. Tattha sañcicca pāṇaṃ jīvitā voropanādīsu sotāpannādayopi abhabbā. Sannidhikārakaṃ kāme paribhuñjitunti vatthukāme ca kilesakāme ca sannidhiṃ katvā paribhuñjituṃ. Seyyathāpi pubbe agārikabhūtoti yathā pubbe gihibhūto paribhuñjati, evaṃ paribhuñjituṃ abhabbo.
186.所谓“具足法”即谓非失去本来的状态。舌头不弊损，其言常述所欲，有时讲道，有时讲果报，有时讲涅槃等教义。谓“知晓”者，即以圆满智见而知；谓“观察”者，凭五眼观察。所谓“深入”即深入坚实之地不动；“妥善保持”即稳妥清洁。如此，这位无余烦恼者方能游住九处，不偏废任何一处。其行动不动摇、不放逸。在此中集中其生命精气，一同断除烦恼。譬如昔日为人比库，现今得无烦恼之阿拉汉亦然。
Pañhabyākaraṇavaṇṇanā问答解说之解释
§187
187. Agāramajjhe vasantā hi sotāpannādayo yāvajīvaṃ gihibyañjanena tiṭṭhanti. Khīṇāsavo pana arahattaṃ patvāva manussabhūto parinibbāti vā pabbajati vā. Cātumahārājikādīsu kāmāvacaradevesu muhuttampi na tiṭṭhati. Kasmā? Vivekaṭṭhānassa abhāvā. Bhummadevattabhāve pana ṭhito arahattaṃ patvāpi tiṭṭhati. Tassa vasena ayaṃ pañho āgato. Bhinnadosattā panassa bhikkhubhāvo veditabbo. Atīrakanti atīraṃ aparicchedaṃ mahantaṃ. No ca kho anāgatanti anāgataṃ pana addhānaṃ ārabbha evaṃ na paññapeti, atītameva maññe samaṇo gotamo jānāti, na anāgataṃ. Tathā hissa atīte aḍḍhachaṭṭhasatajātakānussaraṇaṃ paññāyati. Anāgate evaṃ bahuṃ anussaraṇaṃ na paññāyatīti imamatthaṃ maññamānā evaṃ vadeyyuṃ. Tayidaṃ kiṃ sūti anāgate apaññāpanaṃ kiṃ nu kho? Kathaṃsūti kena nu kho kāraṇena ajānantoyeva nu kho anāgataṃ nānussarati, ananussaritukāmatāya nānussaratīti. Aññavihitakena ñāṇadassanenāti paccakkhaṃ viya katvā dassanasamatthatāya dassanabhūtena ñāṇena aññatthavihitakena ñāṇena aññaṃ ārabbha pavattena, aññavihitakaṃ aññaṃ ārabbha pavattamānaṃ ñāṇadassanaṃ saṅgāhetabbaṃ paññāpetabbaṃ maññanti. Te hi carato ca tiṭṭhato ca suttassa ca jāgarassa ca satataṃ samitaṃ ñāṇadassanaṃ paccupaṭṭhitaṃ maññanti, tādisañca ñāṇaṃ nāma natthi. Tasmā yathariva bālā abyattā, evaṃ maññantīti veditabbo.
187.声闻辈住于世间城邑，以人间生活之乐为依。无余烦恼者获阿拉汉境界，已舍世俗，或涅槃或出家。于欲界之四大天王天以下诸天，片刻不得停留。何以故？因缺乏正住离欲之处。梵天境虽得阿拉汉，仍能停驻。对此情形，起疑问者到来。但需知：比库与无余烦恼者状态不同。所谓“极大忘失”即极其猛烈未分断大念。未来非为未来，实为现下已领悟，非未来。比库认为过去事相，无法瞻仰未来。曾有迦泥绕城故事，过去之记忆浮现而知，未来则不。否则谓是不知未来，于此说法看来难以成立。何故？缘于无知故，不知未来，且不欲忆未来而忘记。所说“他异理解觉知”，谓分别辨别真理之智，兼能依此见解来判断真假。行住经行、聆闻听法时，智慧常显。此类智慧实为无，因而须知犹如愚人一般妄想。
Satānusārīti pubbenivāsānussatisampayuttakaṃ. Yāvatakaṃ ākaṅkhatīti yattakaṃ ñātuṃ icchati, tattakaṃ jānissāmīti ñāṇaṃ pesesi. Athassa dubbalapattapuṭe pakkhandanārāco viya appaṭihataṃ anivāritaṃ ñāṇaṃ gacchati, tena yāvatakaṃ ākaṅkhati tāvatakaṃ anussarati. Bodhijanti bodhimūle jātaṃ. Ñāṇaṃ uppajjatīti catumaggañāṇaṃ uppajjati. Ayamantimā jātīti tena ñāṇena jātimūlassa pahīnattā puna ayamantimā jāti. Natthidāni punabbhavoti aparampi ñāṇaṃ uppajjati. Anatthasaṃhitanti na idhalokatthaṃ vā paralokatthaṃ vā nissitaṃ. Na taṃ tathāgato byākarotīti taṃ bhāratayuddhasītāharaṇasadisaṃ aniyyānikakathaṃ tathāgato na katheti. Bhūtaṃ tacchaṃ anatthasaṃhitanti rājakathāditiracchānakathaṃ. Kālaññū tathāgato hotīti kālaṃ jānāti. Sahetukaṃ sakāraṇaṃ katvā yuttapattakāleyeva katheti.
所谓“随念”，是指与过去生活回忆相联系的。所谓“所愿及所欲得”者，是指向往某境、欲知某法的智见。这里指出，有如人心薄弱、难以持久、恣意动摇般地无坚固认定，这种不断起伏浮动、未得克服的无上智，就跟随念想或回忆，随缘而生。觉行者，乃觉悟之源头。智慧由此而生，四种圣道智慧由此发生。由此种智慧，原本世间轮回的生死痛苦得以断尽，身心离根，同生之生得以灭绝。说“再无来生”，只是指没有另有新生，智慧又生。所谓“无益”，指非此世间与彼彼世间之利，无关世俗利益。所谓“世尊不说”，是断然不为世尊所宣说之事，这如同印度战事、寒冬水患般无缘由纷乱的话语，世尊不予赞同。所谓“实事真切无益”，乃国王轶事等闲谈之妄语。所谓“晓时世尊在”，是指出世尊虽晓时令，但逢缘而说，依因缘生，应即时而说。
§188
188.Tasmā tathāgatoti vuccatīti yathā yathā gaditabbaṃ, tathā tatheva gadanato dakārassa takāraṃ katvā tathāgatoti vuccatīti attho. Diṭṭhanti rūpāyatanaṃ. Sutanti saddāyatanaṃ. Mutanti mutvā patvā gahetabbato gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ. Viññātanti sukhadukkhādidhammāyatanaṃ. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā apattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. ‘‘Tathāgatena abhisambuddha’’nti iminā etaṃ dasseti, yañhi aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa nīlaṃ pītakantiādi rūpārammaṇaṃ cakkhudvāre āpāthamāgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe imaṃ nāma rūpārammaṇaṃ disvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ . Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa bherisaddo mudiṅgasaddotiādi saddārammaṇaṃ sotadvāre āpāthamāgacchati. Mūlagandho tacagandhotiādi gandhārammaṇaṃ ghānadvāre āpāthamāgacchati. Mūlaraso khandharasotiādi rasārammaṇaṃ jivhādvāre āpāthamāgacchati. Kakkhaḷaṃ mudukantiādi pathavīdhātutejodhātuvāyodhātubhedaṃ phoṭṭhabbārammaṇaṃ kāyadvāre āpāthamāgacchati. ‘‘Ayaṃ satto imasmiṃ khaṇe imaṃ nāma phoṭṭhabbārammaṇaṃ phusitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ. Tathā yaṃ aparimāṇāsu lokadhātūsu imassa sadevakassa lokassa sukhadukkhādibhedaṃ dhammārammaṇaṃ manodvārassa āpāthamāgacchati, ‘‘ayaṃ satto imasmiṃ khaṇe idaṃ nāma dhammārammaṇaṃ vijānitvā sumano vā dummano vā majjhatto vā jāto’’ti sabbaṃ taṃ tathāgatassa evaṃ abhisambuddhaṃ.
188.因此，称为“世尊”，即随所应说之时而称谓之。所见者即色法境界，所闻者即声法境界，所尝者及所捨舍之法，吸入之香及味及触，是为触法境界。所知者即诸乐苦等心法境界。所得者为所得之见，或得或不得。探求者即深入探求有所得或不得。反思者意念循行之所思。由此显现“世尊正觉”，于无数世间界，此涅槃如黑蓝藏经等诸无量法相由眼识所入，然后现生“此众生于此刻见此色法相，或喜或忧，或中间生”，此皆世尊之正觉。无数世界，此众生于此刻闻诸声音，如牛鸣之声等，由耳识入而生起相，诸鼻识入而现根香等香气，舌识入而现味等味道，身识入而现触等触感。此众生于此刻触此触法相，或喜或忧或中间生，亦是世尊之正觉。无数世界此众生于此刻识此乐苦法相，由心识而入，或喜或忧或中间生，此皆世尊正觉之证。
Yañhi , cunda, imesaṃ sattānaṃ diṭṭhaṃ sutaṃ mutaṃ viññātaṃ tattha tathāgatena adiṭṭhaṃ vā asutaṃ vā amutaṃ vā aviññātaṃ vā natthi. Imassa mahājanassa pariyesitvā pattampi atthi, pariyesitvā appattampi atthi. Apariyesitvā pattampi atthi, apariyesitvā appattampi atthi. Sabbampi taṃ tathāgatassa appattaṃ nāma natthi, ñāṇena asacchikataṃ nāma. ‘‘Tasmā tathāgatoti vuccatī’’ti. Yaṃ yathā lokena gataṃ tassa tatheva gatattā ‘‘tathāgato’’ti vuccati. Pāḷiyaṃ pana abhisambuddhanti vuttaṃ, taṃ gatasaddena ekatthaṃ. Iminā nayena sabbavāresu ‘‘tathāgato’’ti nigamanassa attho veditabbo, tassa yutti brahmajāle tathāgatasaddavitthāre vuttāyeva.
于此，准达，诸众生见闻尝知之处，或被世尊示现未见之事，皆无未被闻见辨识者。此广大世人经探求可得，探求不可得亦可得。未探求可得，未探求不可得亦可得。世尊无不可得之物，智慧所证一切法无欺。故称为“世尊”。此名依其所至之处，如实称谓为“世尊”。巴利语中正觉称“abhisambuddha”，合一语义。由此理解一切佛经中“世尊”称谓之义，理据于《梵网经》释此称名之义。
Abyākataṭṭhānavaṇṇanā无记处之解释
§189
189. Evaṃ attano asamataṃ anuttarataṃ sabbaññutaṃ dhammarājabhāvaṃ kathetvā idāni ‘‘puthusamaṇabrāhmaṇānaṃ laddhīsu mayā aññātaṃ adiṭṭhaṃ nāma natthi, sabbaṃ mama ñāṇassa antoyeva parivattatī’’ti sīhanādaṃ nadanto ṭhānaṃ kho panetaṃ, cunda, vijjatītiādimāha. Tattha tathāgatoti satto. Na hetaṃ, āvuso, atthasaṃhitanti idhalokaparalokaatthasaṃhitaṃ na hoti. Na ca dhammasaṃhitanti navalokuttaradhammanissitaṃ na hoti. Naādibrahmacariyakanti sikkhattayasaṅgahitassa sakalasāsanabrahmacariyassa ādibhūtaṃ na hoti.
189.如是宣说自身无比的无上、全面智慧与法王地位后，又言“对新出世的沙门婆罗门的教法于我虽新，未曾见闻知彼前法，悉皆为我智慧之根本归结”，如狮吼般强威猛厉，此乃众生之根本，准达也如是言。这里“世尊”指有情众生。非为利世或利他界，非世间或世后所依。非为佛教义，非世外超世之教义。非始于梵行之法，非始基于诸教梵行之本源。
§190
190.Idaṃ dukkhanti khotiādīsu taṇhaṃ ṭhapetvā avasesā tebhummakā dhammā idaṃ dukkhanti byākataṃ. Tasseva dukkhassa pabhāvikā janikā taṇhā dukkhasamudayoti byākataṃ. Ubhinnaṃ appavatti dukkhanirodhoti byākataṃ. Dukkhaparijānano samudayapajahano nirodhasacchikaraṇo ariyamaggo dukkhanirodhagāminī paṭipadāti byākataṃ. ‘‘Etañhi, āvuso, atthasaṃhita’’ntiādīsu etaṃ idhalokaparalokaatthanissitaṃ navalokuttaradhammanissitaṃ sakalasāsanabrahmacariyassa ādi padhānaṃ pubbaṅgamanti ayamattho.
190.此说苦乃烦恼之根本，且指其余烦恼法皆为苦。煎熬苦痛之根本即贪欲烦恼已明示。苦灭即为止息，二者同时，以苦止息之法门为圣道，决定苦之断除。谓“此为根本含义”等，是指此法显现于此及彼世，乃四圣谛与三藏律藏等诸教法之根本思想。
Pubbantasahagatadiṭṭhinissayavaṇṇanā前际相应见依止之解释
§191
191. Idāni yaṃ taṃ mayā na byākataṃ, taṃ ajānantena na byākatanti mā evaṃ saññamakaṃsu. Jānantova ahaṃ evaṃ ‘‘etasmiṃ byākatepi attho natthī’’ti na byākariṃ. Yaṃ pana yathā byākātabbaṃ, taṃ mayā byākatamevāti sīhanādaṃ nadanto puna yepi te, cundātiādimāha. Tattha diṭṭhiyova diṭṭhinissayā, diṭṭhinissitakā diṭṭhigatikāti attho. Idameva saccanti idameva dassanaṃ saccaṃ. Moghamaññanti aññesaṃ vacanaṃ moghaṃ. Asayaṃkāroti asayaṃ kato.
191.今所不能解者，谓无明未悟，其意勿误解也。诚知者为吾，谓释义无义者亦吾，未承认。如所应释者，即释义所应释也。由此迦达摩狮吼再宣，准达意。此中“见”即指一切所依见解，因见而起，因见而转移。此即实相真理，实相为显示真谛。若误解为无义，乃他人言妄。所谓“无着”，即未执著。
§192
192.Tatrāti tesu samaṇabrāhmaṇesu. Atthi nu kho idaṃ āvuso vuccatīti, āvuso, yaṃ tumhehi sassato attā ca loko cāti vuccati, idamatthi nu kho udāhu natthīti evamahaṃ te pucchāmīti attho. Yañca kho te evamāhaṃsūti yaṃ pana te ‘‘idameva saccaṃ moghamañña’’nti vadanti, taṃ tesaṃ nānujānāmi. Paññattiyāti diṭṭhipaññattiyā. Samasamanti samena ñāṇena samaṃ. Yadidaṃ adhipaññattīti yā ayaṃ adhipaññatti nāma. Ettha ahameva bhiyyo uttaritaro na mayā samo atthi. Tattha yañca vuttaṃ ‘‘paññattiyāti yañca adhipaññattī’’ti ubhayametaṃ atthato ekaṃ. Bhedato hi paññatti adhipaññattīti dvayaṃ hoti. Tattha paññatti nāma diṭṭhipaññatti. Adhipaññatti nāma khandhapaññatti dhātupaññatti āyatanapaññatti indriyapaññatti saccapaññatti puggalapaññattīti evaṃ vuttā cha paññattiyo. Idha pana paññattiyāti etthāpi paññatti ceva adhipaññatti ca adhippetā, adhipaññattīti etthāpi. Bhagavā hi paññattiyāpi anuttaro, adhipaññattiyāpi anuttaro. Tenāha – ‘‘ahameva tattha bhiyyo yadidaṃ adhipaññattī’’ti.
192. 关于那些沙门和婆罗门，有人问说：“师父，这个说法是否成立呢？”意即，“师父，‘你们恒常的我与世间’这句话是否存在呢？是否毫无呢？”我回答的意思是，他们所说的“我恒常存在”之说，我不予承认。所谓“约定”，是以见解为约定。所谓“相等”，是指以智慧相等。此处所谓“上位约定”，即为这名字叫做“上位约定”的事物。在这里，我尤其强调“我相比他们更高一等”这种说法并不成立。所闻“约定”与“上位约定”，这二者从意义上其实是一体的。区分开来，约定与上位约定为二：其中约定是指以见解为约定；上位约定则指蕴、界、处、根、真实、色、想、法及人等之约定，如法所说的六种约定。这里，“约定”与“上位约定”皆为“被约定”的对象，且此处的“上位约定”也是本意。世尊以约定而言为无上者，亦以上位约定而言也是无上者。因此说：“我在这里最为上位约定的存在。”
§196
196.Pahānāyāti pajahanatthaṃ. Samatikkamāyāti tasseva vevacanaṃ. Desitāti kathitā. Paññattāti ṭhapitā. Satipaṭṭhānabhāvanāya hi ghanavinibbhogaṃ katvā sabbadhammesu yāthāvato diṭṭhesu ‘‘suddhasaṅkhārapuñjoyaṃ nayidha sattūpalabbhatī’’ti sanniṭṭhānato sabbadiṭṭhinissayānaṃ pahānaṃ hotīti. Tena vuttaṃ. Diṭṭhinissayānaṃ pahānāya samatikkamāya evaṃ mayā ime cattāro satipaṭṭhānā desitā paññattā’’ti. Sesaṃ sabbattha uttānatthamevāti.
196. 『放弃』即为放弃之意。『超越』指由放弃而达至彼境。『开示』即为教导。『约定』即为设定之意。因念觉所修之念处行，通过深入而透彻的修持，于诸法之中适当见之成就净造极盛之福，乃由约定成就，得以断除诸见所缘之执，故被称为“断见之法即为超越”；因此有言：“为断绝见取、证得超越，而我已开示此四念处之法为设定”。净余之义无处不昭然者也。
Sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya · 《吉祥悦意》长部注疏之
Pāsādikasuttavaṇṇanā niṭṭhitā. · 《可喜经》注释完毕。