7. Jāliyasuttavaṇṇanā · 7. Jāliyasutta解释
7. Jāliyasuttavaṇṇanā七、《阇利亚经》注释
Dvepabbajitavatthuvaṇṇanā两位出家人事缘注释
§378
378. Evaṃ mahālisuttaṃ saṃvaṇṇetvā idāni jāliyasuttaṃ saṃvaṇṇento yathānupubbaṃ saṃvaṇṇanokāsassa pattabhāvaṃ vibhāvetuṃ, mahālisuttassānantaraṃ saṅgītassa suttassa jāliyasuttabhāvaṃ vā pakāsetuṃ ‘‘evaṃ me sutaṃ…pe… kosambiyanti jāliyasutta’’nti āha. ‘‘Ghositenā’’tiādinā majjhelopasamāsaṃ dasseti, ghositassa ārāmotipi vattabbaṃ. Evampi hi ‘‘anāthapiṇḍikassa ārāme’’tiādīsu (pārā. 234) viya dāyakakittanaṃ hoti, evaṃ pana kittento āyasmā ānando aññepi tassa diṭṭhānugatiāpajjane niyojetīti aññattha vuttaṃ. Tattha koyaṃ ghositaseṭṭhi nāma, kathañcānena ārāmo kārito, kathaṃ pana tattha bhagavā vihāsīti pucchāya sabbaṃ taṃ vissajjanaṃ samudāgamato paṭṭhāya saṅkhepatova dassento ‘‘pubbe kirā’’tiādimāha. Allakapparaṭṭhanti bahūsu potthakesu dissati, katthaci pana ‘‘addilaraṭṭha’’nti ca ‘‘damiḷaraṭṭha’’nti ca likhitaṃ. Tatoti allakapparaṭṭhato. ‘‘Puttaṃ…pe… agamāsī’’ti idampi ‘‘tassetaṃ kamma’’nti ñāpetuṃ vuttaṃ. Tadāti tesaṃ gāmaṃ paviṭṭhadivase. Balavapāyāsanti garutaraṃ bahupāyāsaṃ. Jīrāpetunti samavepākiniyā gahaṇiyā pakkāpetuṃ. Asannihiteti gehato bahi aññaṃ gate. Bhussatīti nadati, ‘‘bhubhu’’iti sunakhasaddaṃ karotīti attho. Idampissa ekaṃ kammaṃ. Paccekabuddhe pana cīvarakammatthāya aññaṃ ṭhānaṃ gate sunakhassa hadayaṃ phālitaṃ. Tiracchānā nāmete ujujātikā honti akuṭilā, manussā pana aññaṃ hadayena cinteti, aññaṃ mukhena kathenti. Tenevāha ‘‘gahanañhetaṃ bhante yadidaṃ manussā, uttānakañhetaṃ bhante yadidaṃ pasavo’’ti (ma. ni. 2.3).
释迦牟尼佛在讲述《大谛经》之后，随即宣说《纱梨耶经》，依次分别说明《纱梨耶经》的起因与本质，又揭示《大谛经》之后所说的歌曲经（指第三经）的性质，言说『如是我闻……诸根所摄之短篇〈纱梨耶经〉』。其中所称的“舂谷主”等词，标示仲裁调解之意，亦当说明被称“舂谷主”的家族庭院。像“孤独施主拥宅”等语，犹如《巴拉下品》234节所记，乃施主颂扬之称。比库长老阿难曾为此长老所引，而也有人传述于训诂中。但究竟“舂谷主”名谁，庭院何由建造，佛如何安住其间，问询之后，全部详尽阐释。旧有诸多文献中称“厄呾梨罗国”或“达密梨罗国”，为此庭院名的传本，称之“塔多迦巴尼”，即自造俗名。出处中有曰“儿子……远来”，这段亦用于说明“这就是那业”。故某日诸乡村赴宴，所谓“猛毒乳汁”为损身体之食。所谓“使老”，即采用断绝饮盐的忌讳之议，禁止一切煮盐活食。所谓“近无依止”，即出家舍宅者外出他往之意。所谓“波萨”，指音如犬吠，是翻译“波布”之声。此为法之同义。声响如狗吠，当成为法义说明。佛陀单独衣物用途方面，旁人舍宅中被投掷犬牙，狗牙象征心所伤害。譬喻中“曲直如篠竹”，曲者非直，意在说明世人心念，口吐之言皆有所不同。故如经中云：“长老，世人心深遂，畜生心浅显”。
Iti so tāya paccekabuddhe sinehavasena ujudiṭṭhitāya akuṭilatāya kālaṅkatvā tāvatiṃsabhavane nibbatto. Taṃ sandhāyāha ‘‘so…pe… nibbattī’’ti. Tassa pana kaṇṇamūle kathentassa saddo soḷasayojanaṭṭhānaṃ pharati, pakatikathāsaddo pana sakalaṃ dasayojanasahassaṃ devanagaraṃ, evaṃ saraghosasampattiyā ‘‘ghosakadevaputto’’ tveva nāmaṃ ahosi. Ayamassa paccekabuddhe sinehena bhukkaraṇassa nissando. Cavitvāti āhārakkhayena cavitvā. Devalokato hi devaputtā āyukkhayena, puññakkhayena, āhārakkhayena, kopenāti catūhi kāraṇehi cavanti. Imassa pana kāmaguṇe paribhuñjato muṭṭhassatissa āhārakkhayena cavanaṃ hoti. So kosambiyaṃ nagarasobhiniyā kucchismiṃ paṭisandhiṃ gaṇhi. Nagarasobhiniyo kira dhītaraṃ paṭijagganti, na puttaṃ. Dhītaro hi tāsaṃ paveṇiṃ ghaṭayanti, tasmā sāpi taṃ saṅkārakūṭe chaḍḍāpeti. Ayamassa pubbe puttachaḍḍanakammassa nissando. Pāpakammañhi nāmetaṃ ‘‘appaka’’nti nāvamaññitabbaṃ. Tameko manusso kākasunakhaparivāritaṃ disvā ‘‘putto me laddho’’ti gehaṃ nesi, tassa pana hatthato kosambakaseṭṭhi kahāpaṇasahassaṃ datvā aggahesi, tamatthaṃ sandhāya ‘‘kosambiyaṃ ekassa kulassa ghare nibbattī’’tiādi vuttaṃ. Sattakkhattuṃ ghātāpanatthaṃ upakkamakaraṇampi puttachaḍḍanakammasseva nissando. Seṭṭhidhītāyāti janapadaseṭṭhino dhītāya. Veyyattiyenāti paññāveyyattiyena. Sā hi tassa pitarā pesitaṃ mārāpanapaṇṇaṃ phāletvā vivāhapaṇṇaṃ bandhitvā jīvitalābhaṃ karoti. Tāyeva sarasampattiyā ghositaseṭṭhi nāma jāto.
于是，那位独觉者因憎恨执着于曲解与错误理见，净除污秽，最终至忉利天宫归依。对此寄语称：“他……归依。”当他自耳中传出声音，此声响十六由旬之远，转述诸神城市场皆闻。因有此卓绝声名，故被尊称为“声显神子”。这位独觉者凭依兴师问罪之声。所谓“离食”，谓断绝饮食。诸天子因寿命终结、功德消失、饮食罢绝等四因而出离。此独觉者因欲乐而耗损饮食，故被遣返。其于大城中某妾室结缘，非亲子关系。妾室实为他人之女，为人缲纺丝织，因此被弃遗于房屋结构。此妾系前父弃置之遗物，恶业不可称之为“恶道之名”，其地方乃临闲田之村落。某人为雀翎毛覆盖，视此“子我得”，于家中迎入。恰逢舂谷主以千金币酬谢，成就财业。由是得知：“舂谷城邑某家族之女出生。”此乃七十次谋害与胁迫之因，如儿子遗弃业业缘起。舂谷主之女意指某邑首富之家之女士。慧巧知脱者，谓传承智慧。即由其父亲所赠送之裸身戒盗贼」，即授给其生活费和服务费。此人乃“止息上座”的上等创建者。
Sarīrasantappanatthanti himavanteva mūlaphalāhāratāya kilantasarīrassa loṇambilasevanena pīnanatthaṃ. Tasitāti pipāsitā. Kilantāti parissantakāyā. Vaṭarukkhanti mahānigrodharukkhaṃ. Te kira taṃ patvā tassa mūle nisīdiṃsu. Atha jeṭṭhakatāpaso nigrodharukkhassa sobhāsampattiṃ passitvā ‘‘mahānubhāvo maññe ettha adhivutthā devatā. Sādhu vatāyaṃ devatā isigaṇassa pānīyādidānena addhānaparissamaṃ vinodeyyā’’ti cintesi. Devatāpi tathā cintitaṃ utvā isigaṇassa pānīyanhānakabhojanāni adāsi. Tenāha ‘‘tatthā’’tiādi. Jeṭṭhakatāpasassa pana tathā cintanaṃ avisesato sabbattha āropetvā ‘‘saṅgahaṃ paccāsisantā’’ti vuttaṃ. ‘‘Hatthaṃ pasāretvā’’ti iminā hatthappasāraṇamattena tassā yathicchitanipphattiṃ dasseti. Devatā āhāti sā attano puññassa parittakattā lajjāya kathetuṃ avisahantīpi punappunaṃ nippīḷiyamānā evamāha. Soti anāthapiṇḍiko gahapati. Bhatakānanti bhatiyā veyyāvaccaṃ karontānaṃ dāsapesakammakarānaṃ. Pakatibhattavetanamevāti pakatiyā dātabbabhattavetanameva. Tadā uposathikattā kammaṃ akarontānampi kammakaraṇadivase dātabbabhattavetanameva, na tato ūnanti attho. Dhammapadaṭṭhakathāyaṃ khuddakabhāṇakānaṃ matena ‘‘sāyamāsatthāya āgato’’ti (dha. pa. aṭṭha. 1.2.sāmāvatīvatthu) vuttaṃ, idha pana dīghabhāṇakānaṃ matena ‘‘majjhanhike pātarāsatthāya āgato’’ti. Kañcīti kañcipi bhatakaṃ, kiñcipi bhatakakammanti vā sambandho. Majjhanhikakālattā ‘‘upaḍḍhadivaso gato’’ti āha, tena upaḍḍhadivasameva samādinnattā ‘‘upaḍḍhūposatho’’ti taṃ voharantīti dasseti. Dhammapadaṭṭhakathāyaṃ (dha. pa. aṭṭha. 1.2 sāmāvatīvatthu) rattibhāgena upaḍḍhūposatho vutto, idha pana majjhanhikato paṭṭhāya divasabhāgeneva, tadavasesadivasarattibhāgena vā. Asamepi hi bhāge upaḍḍhasaddo pavattati. Tadahevāti aruṇuggamanakālaṃ sandhāya vuttaṃ.
身体烦恼的消除，就如喜马拉雅山上树根结出的果实，若身体受损，便需服用盐以治病。身病者自然口渴，称其“口渴”。若身躯枯槁，则谓其身“衰微”。所谓“大树”，即为大枸树，传说其果实从枝条坠落后鸟类栖息其中。随后，有位暮年苦修行者观察到大树的庄严美丽，心念：『这必是神灵所驻之所。此处应当供养神祇，以敬吉祥神明，蒙其祝福。』神祇也同样如此思虑，随后赐予吉祥乳饮和美味食物。由此经文称：“在那里……”暮年苦行者以此想法专注，同时广泛遍及各处，传说“众善聚合”即以其为根据。述说“伸出手臂”，指其作出之手势，表明其意愿。神祇欢迎此举，因其功德保护，虽生羞惭，却屡遭欺压，仍不失礼貌，重复低头深受摧压，感叹称道：“孤独施主。”指其主人。家奴意指在田地中割草纳税、牧养牲畜与耕作之仆人。其实是发薪时诸人拈取工资者也。故而，无论是守斋日或平日劳作，工资均应发给其仆役，而无差别。《法句经注疏》中，小品短说者谓：“是为黄昏时节而来”，此处长文说则称：“是为中午过后时节而来。”‘某些’意指是仆人，‘或某些’指仆役工作与关系之区分。中午过后，称“多昼夜已过”，即称“午斋日”，即守斋者遵守的斋戒日。又有说此斋名为“过斋守日”，因一天分昼夜，后半有斋声，故称。此时被认为是旭日东升时分。
‘‘Ghosopi kho dullabho lokasmiṃ yadidaṃ buddho’’ti sañjātapītipāmojjo. Tadahevāti kosambiṃ pattadivasato dutiyadivaseyeva. Turitātthāti turitā attha, sīghayāyino bhavathāti attho. Ehibhikkhupabbajjaṃ sandhāya ‘‘pabbajitvā’’ti vuttaṃ. Arahattanti catupaṭisambhidāsamalaṅkataṃ arahantabhāvaṃ. Tepi seṭṭhino sotāpattiphale patiṭṭhāya aḍḍhamāsamattaṃ dānāni datvā paccāgamma tayo vihāre kāresuṃ. Bhagavā pana devasikaṃ ekekasmiṃ vihāre vasati. Yassa ca vihāre vuttho, tasseva ghare piṇḍāya carati, tadā pana ghositassa vihāre viharati. Tena vuttaṃ ‘‘kosambiyaṃ viharati ghositārāme’’ti.
“舂谷主虽少见，但真是此世间的佛”，这是由欢喜与喜悦而生的赞叹。正值旭日东升之时，正是舂谷市的第二日。所谓“迅速之意”，意谓行动快捷迅猛。为迎接出家，特称“出家”为“已出家”。“阿拉汉”者，指具四种证量清净的证悟境界之阿拉汉果德。舂谷有三位首富各施予半个月的布施，以此回礼，且分别在三处僧舍居住。世尊则独自住于一处天人寺观。此寺建立时，是由舂谷主本人捐献供养。于是有言：“他住在舂谷主的园林中。”
Bāhirasamayamattena upajjhāyo, na sāsane viya upajjhāyalakkhaṇena. Upecca parassa vācāya ārambhanaṃ bādhanaṃ upārambho, dosadassanavasena ghaṭṭananti attho. Tenāha ‘‘vādaṃ āropetukāmā hutvā’’ti. Vadanti nindāvasena kathenti etenāti hi vādo, doso, tamāropetukāmā upari patiṭṭhapetukāmā hutvāti attho. Kathamāropetukāmāti āha ‘‘iti kirā’’tiādi. Taṃ jīvaṃ taṃ sarīranti yaṃ vatthu jīvasaññitaṃ, tadeva sarīrasaññitaṃ. Idañhi ‘‘rūpaṃ attato samanupassatī’’ti vuttavādaṃ gahetvā vadanti. Rūpañca attānañca advayaṃ ekībhāvaṃ katvā samanupassanavasena, ‘‘satto’’ti vā bāhirakaparikappitaṃ attānaṃ sandhāya vadanti. Tathā hi vuttaṃ ‘‘idheva satto bhijjatī’’ti. Assāti samaṇassa gotamassa. Bhijjatīti nirudayavināsavasena vinassati. Tena jīvitasarīrānaṃ anaññattānujānanato, sarīrassa ca bhedadassanato. Na hettha yathā diṭṭhabhedavatā sarīrato anaññattā adiṭṭhopi jīvassa bhedo vutto, evaṃ adiṭṭhabhedavatā jīvato anaññattā sarīrassāpi abhedoti sakkā vattuṃ tassa bhedassa paccakkhasiddhattā, bhūtupādāyarūpavinimuttassa ca sarīrassa abhāvatoti iminā adhippāyenāha ‘‘ucchedavādo hotī’’ti.
出家导师怀着怜悯心，不顾世间教法标记，不依教规权威，而由心实行。若依他人口舌骂诽，则被视为阻碍，乃怨恨之开始，乃争斗之起端。对此讲说：“意欲挑起争论”。所谓“争论”，即是以恶意与责难对他人言语攻击、讥诮，意图加罪或施加过失。质问“为何挑起争论？”即答：“这是命、身乃是所依生命之所赖，身是被认知的生命，如此曰‘色即是我’”。依此修持理路，谓人以色与我二者不二为一体而同观，即为“有情”，认我为外在之所假设。正如《阿含经》中所言：“这里即是生命之所显。”“受苦消亡”，谓由生起灭尽，因缘消散而灭亡。因此生命之身体由差别认知者知，无他因见之，亦能明悟，且身与命为不异同一体，故此失灭论成立，谓为断灭论也。
Aññaṃ jīvaṃ aññaṃ sarīranti aññadeva vatthu jīvasaññitaṃ, aññaṃ sarīrasaññitaṃ. Idañhi ‘‘rūpavantaṃ attānaṃ samanupassatī’’tiādinayappavattavādaṃ gahetvā vadanti. Rūpabhedasseva diṭṭhattā , attani ca tadabhāvato ‘‘attā nicco’’ti ayamattho āpanno vāti iminā adhippāyenāha ‘‘satto sassato āpajjatī’’ti.
谓有他命他身，亦即以他物为命的认知，亦以他物为身的认知。当今所谓“视有色身体为我者”，但依此说法说，视自我为色，是因错觉生敬，所造观念。如视色有所差异，体认自我差别而生断灭，于是而说“我常常生灭”，指此分别观念妄造怨说。
§379-380
379-380. Tayidaṃ nesaṃ vañjhāputtassa dīgharassatādiparikappanasadisaṃ, tasmāyaṃ pañho ṭhapanīyo. Na hesa atthanissito, na dhammanissito, nādibrahmacariyako, na nibbidādiatthāya saṃvattati. Poṭṭhapādasuttañcettha nidassanaṃ. Taṃ tattha rājanimīlanaṃ katvā ‘‘tena hāvusosuṇāthā’’tiādinā satthā nesaṃ upari dhammadesanamārabhīti āha ‘‘atha bhagavā’’tiādi. Sassatucchedadiṭṭhiyo dve antā. Ariyamaggo majjhimā paṭipadā. Tassāyeva paṭipadāyāti micchāpaṭipadāya eva.
379-380. 此段云：对于那些没有子嗣的比库，自佛法长远及诸根本之设想起，如是情况，因而此问难应当立足于此。此问既非立基于世俗利益，亦非立基于法义利益，更非基于梵行之初发愿，亦非由厌离等缘起。此处所举“起立足礼经”（Poṭṭhapādasutta）即是示例。章节中，佛经隐含“王灭灭亡”之意，谓曰：“由此故应供养天众等”等，继而世尊於此开演法教，说：“尔时世尊，于彼时……”如是展开。断见（二元斩断见）与恒常见两种极端见解，阿赖耶道即是其中正中道路径。正中道便是该路径自身。由此可知，谬误途径实为邪法之道路。
Saddhāpabbajitassāti saddhāya pabbajitassa ‘‘evamahaṃ ito vaṭṭadukkhato nissarissāmī’’ti pabbajjamupagatassa, tadanurūpañca sīlaṃ pūretvā paṭhamajjhānena samāhitacittassa. Etanti kilesavaṭṭaparivuddhidīpanaṃ ‘‘taṃ jīvaṃ taṃ sarīra’’ntiādikaṃ diṭṭhisaṃkilesanissitavacanaṃ. Nibbicikiccho na hotīti dhammesu tiṇṇavicikiccho na hoti, tattha tattha āsappanaparisappanavasena pavattatīti attho.
“信受出家者”是指具有信心而出家者，即发心“我今将离苦得出离”的人，彼时已入出家行列，且依此相应持戒清净、具足；由初禅禅定而达成定心专注。此乃烦恼轮转增盛之表现照亮，诸见染污如“此身即我身”等乃依倚于此故障见。所谓“非退转疑惑”即在诸法中不生难以断除之怀疑，即不因不净之念等反复扰动之故生疑惑，故此义阐明它起与止之过程。
Etamevaṃjānāmīti yena so bhikkhu paṭhamaṃ jhānaṃ upasampajja viharati, etaṃ sasampayuttaṃ dhammaṃ ‘‘mahaggatacitta’’nti evaṃ jānāmi. Tathā hi vuttaṃ ‘‘mahaggatacittametanti saññaṃ ṭhapesi’’nti. No ca evaṃ vadāmīti yathā diṭṭhigatikā taṃ dhammajātaṃ sanissayaṃ abhedato gaṇhantā ‘‘taṃ jīvaṃ taṃ sarīra’’nti, tadubhayaṃ vā bhedato gaṇhantā ‘‘aññaṃ jīvaṃ añña sarīra’’nti attano micchāgāhaṃ pavedenti, evamahaṃ na vadāmi tassa dhammassa supariññātattā. Tenāha ‘‘atha kho’’tiādi. Bāhirakā yebhuyyena kasiṇajjhānāni eva nibbattentīti vuttaṃ ‘‘kasiṇaparikammaṃ bhāventassā’’ti. Yasmā bhāvanānubhāvena jhānādhigamo, bhāvanā ca pathavīkasiṇādisañjānanamukhena hotīti katvā saññāsīsena niddisīyati, tasmā ‘‘saññābalena uppanna’’nti āha. Tena vuttaṃ ‘‘pathavīkasiṇameko sañjānātī’’tiādi. Yasmā pana bhagavatā tattha tattha vāre ‘‘atha ca panāhaṃ na vadāmī’’ti vuttaṃ, tasmā bhagavato vacanamupadesaṃ katvā na vattabbaṃ kiretaṃ kevalinā uttamapurisenāti adhippāyena ‘‘na kallaṃ tasseta’’nti āhaṃsu, na sayaṃ paṭibhānenāti dassetuṃ ‘‘maññamānā vadantī’’ti vuttaṃ. Sesaṃ anantarasutte vuttanayattā, pākaṭattā ca suviññeyyameva.
此“如此了知”是谓某比库初受持第一禅定时，内证一法，谓“我以此心志坚固”为证，其乃深知云：“此心态即所谓大坚固心。”如经所说“当以‘此心态即大坚固心’设记。”然而未必强断如此，此处见取之因缘不取谬见者，谓有断灭段（断见）时执持“此身即我身”论，有分别二者断然不同执“非我身非我心”论，均为错取误执，是故吾不称是法为真实之究竟。在此之后，佛言：“其时……。”俗人居多修习颜色冥想等禅定，有言：“当调习色界冥想。”因由调习之感得禅，修习之缘由缘于大地等颜色感知，故由此说“感知力生起”，佛亦云：“唯有一色界感知。”但佛时有言“我平时不作此语”，是因尊者所言非当正义，应属最高者末法谛中不应谈论者，种种皆显而易见，不容误会。
Iti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya paramasukhumagambhīraduranubodhatthaparidīpanāya suvimalavipulapaññāveyyattiyajananāya sādhuvilāsiniyā nāma līnatthapakāsaniyā jāliyasuttavaṇṇanāya līnatthapakāsanā.
以上即是《善逝长部》注疏《善逝长部注疏》之极为细微深奥难解详细阐释，乃高明智慧广大神通所致，称此《善逝长部注疏》为“细微显义”、“错非相辨”、“确义阐发”之佳著者。
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