2. Sīhanādavaggo · 2. 狮子吼品义注
1. Mūlapariyāyavaggo一、根本法门品
1. Mūlapariyāyasuttavaṇṇanā一、《根本法门经》注释
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1. Yaṃ panetaṃ ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ. Tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Ukkaṭṭhāyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.
一、此处所谓“如此我闻”等开头语，是指经文起首的由来。这里的“evanti”属于强调修饰词。诸如“meti”等为名词。这中间“viharatī”属于动词，表示“住于”。“vī”是前缀词根，“haratī”是动词，合起来按语法规则应分别理解词语的构成。
Atthato pana evaṃ-saddo tāva upamūpadesasampahaṃsanagarahaṇavacanasampaṭiggahākāranidassanāvadhāraṇādianekatthappabhedo. Tathāhesa – ‘‘evaṃ jātena maccena kattabbaṃ kusalaṃ bahu’’nti evamādīsu (dha. pa. 53) upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byākho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre. ‘‘Ehi tvaṃ, māṇavaka, yena samaṇo ānando tenupasaṅkama, upasaṅkamitvā mama vacanena samaṇaṃ, ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto, bhavantaṃ ānandaṃ, appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti, evañca vadehi sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’’tiādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’tiādīsu (a. ni. 3.66) avadhāraṇe. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.
从意义上讲，“evam”此词具备多重含义，涵盖了比喻、教诲、归纳总结、举例说明等多种用法。比如说，“如此生起的痛苦应当努力除灭”等句，含有比喻的意思；“如此应当亲近、远离”等句，体现教导用法；“如此如来圣者”等句，表现归纳总结；还有“如此这般的僧尼所言”等句，体现举例引用。如“‘来吧，学童，让僧阿难接近我们，询问僧阿难，若无伤害、无惧怕、身体轻健、力量安稳、意念自在时，说这话是对的’”等等，都是说明该词汇在不同文献中所具备之不同用义。由此可见，理解此词必须结合具体文句的教义体现、用例以及关联上下文。
Tattha ākāraṭṭhena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanāpaṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ, sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.
这里的“evam”以结构体例阐示了其深层意义，指出它是饱含善巧方便、集聚了多种意涵、富有深厚内容表达及注释功用，兼具展示佛法多样神奇表现的完整阐述。因为此词乃适合诸种众生不同根器，适合听闻法义的门径而设，若要知晓世尊教言的真正妙义，唯有通达此词所代表的法义全面内容，方可契入。如有渴求听闻的人，必定不会轻易放弃此句“如此我闻”，所以这里说“如此我闻”，正是因意趣一致而说。
Nidassanaṭṭhena ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento evaṃ me sutaṃ, mayāpi evaṃ sutanti idāni vattabbaṃ sakalaṃ suttaṃ nidasseti.
借此例证，佛陀自我说明曰：“我非自觉、不如实证得此法”，断除一切对自我成就的执著，因此“如此我闻，我也是如此听闻”的表述便此言下显现。现在则应遵循其教导，尊重整部经文整体作为佛法的深广印证。
Avadhāraṇaṭṭhena ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) evaṃ bhagavatā, ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukamyataṃ janeti ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti.
按照此用法的含义，佛陀告诫诸比库：“这乃我许多多闻多闻众弟子，包含有觉悟、有持念、有坚定、亲近护持正法者，所听得的妙理境界。”佛陀更称赞弟子阿难“心智善巧，法理圆满，阐述透彻，具备前后相续次第”，能承载并示现佛法的真谛。这些贤弟子因其学习基业深厚及责任担当，故使众生心生向心。因而“如此我闻”，承载着“不异他义，亦非曲解”而为真实教义展开的全面示现。
Me-saddo tīsu atthesu dissati. Tathā hissa ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante bhagavā, saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.
“我闻”此词有三重意义。比如因某歌诗而得名曰“我”，是指授予、勉励。如“请佛陀简明开示”，谓“我的”之意。还有“属于我，来自我”之含义。此处将“由我闻得”和“属于我得”这两含义进行合并使用，体味语义变化，从而得出恰当精确的解释。
Sutanti ayaṃ suta-saddo saupasaggo ca anupasaggo ca gamana-vissuta-kilinna-upacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. Tathā hissa ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho, ‘‘avassutā avassutassāti’’ādīsu (pāci. 657) kilinnā kilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānapasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena ‘‘upadhārita’’nti vā ‘‘upadhāraṇa’’nti vāti attho. Me-saddassa hi mayāti atthe sati ‘‘evaṃ mayā sutaṃ sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati ‘‘evaṃ mama sutaṃ sotadvārānusārena upadhāraṇa’’nti yujjati.
『听』者，此即听觉之声。『随缘』者，既相应亦不相应。『游行』者，流转。『清净』者，净除染污。『污秽』者，蔽污。『随用』者，随依应用。『相续』者，接续不断。『可觉』者，能觉察。『识根』者，识之入口。此为识根相应而有多种义别。故尔于「随众聚成军」等语中有「同行」之意；于「闻法明了」等处为「清净法」之义；于「不清净」等语中为「污秽」义；于「汝等功德已成熟无瑕」等表达中作「随用」义；于「通达禅境之智」等句中为「随禅」义；于「见闻觉知」等语中作「可觉」义；于「闻持闻聚」等处为「随识根之识」义。于此，依识根之义有「支配」或「支配行」之义。以我作主语时则为「由我随识根之力而得支配」，以我所有作主语时则为「由我所有的听觉力而得支配」。
Evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sutanti assavanabhāvappaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Tathā evanti tassā sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ. Ayañhettha saṅkhepo ‘‘nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto’’ti.
如上三处，皆是「识」及相关识事之示现。此谓特定识相应之人之示现。『听』者，断除听入声之有漏顺逆的诸障碍最少之体现。依识根相续而逮识之路径多样，显现于不同所缘心态之起。此谓径路之显示。『识』者是法之显现。此处简括表为：依识不同径路于所缘缘起的显现，我未作他法，唯此法闻及。
Tathā evanti niddisitabbappakāsanaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Idaṃ vuttaṃ hoti – yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ sutanti.
又如是宣说之表明，即为示现有情。『听』者，即示现识事。谓是宣称：我所指为此听之事。
Tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso. Evanti hi ayaṃ ākārapaññatti, meti kattuniddeso, sutanti visayaniddeso. Ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattuvisaye gahaṇasanniṭṭhānaṃ kataṃ hoti.
又如斯示，有情意识连续于多种色相之显现处，因而有多种色之指示。此谓色相称谓，谓制成之指示，谓内容之说明。因多色相由意识连起，于由相应境成为具备名称者境域，所得成立。
Atha vā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso. Ayaṃ panettha saṅkhepo – mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena sutanti.
又如是个体之事义说明。『听』者，识事务义。谓双重事并合个体之示现。此处说略：由我以觉知事相应之个体，凭识本能产生闻知事务，谓为听。
Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha? Sutanti vijjamānapaññatti. Yañhi tamettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti.
又如是和如是，则谓证真实之智义，非妄想之称谓。问：究竟何处有如是称谓和说明？『听』者，谓妄想之称谓。于彼由听觉得到之境，即为究竟之真实智慧。
Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti. Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. Sutanti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti , na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññā pubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā, tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.
正如是且亦如是，承取诸法则称为“承取分别”。听闻法义分别诸见等，故称“依所听闻门分类”。此处以“如是语”显示无惑解义，实因愚痴无能遍知何为调伏；以“听闻语”表明听闻无令人猖狂，如若听闻起愤，则非时日久远而得，是谓智慧因无狂妄而成，因无恼怒而定意坚固。此中智慧先于念而成，念先于智慧而能通达义意；二者相调，故无失护真法义，成就法宝守护者德。
Aparo nayo – evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti, vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā apaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena pana saddhammassavanaṃ sappurisūpanissayañca sādheti. Na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupassayamānassa savanaṃ atthīti.
另有一说：以“如是语”启示正思虑，非正思虑则不能遍知；以“听闻语”示现安稳，无乱心则能闻受。果真乱心者，即使具足一切资质，亦频说“非我所闻，复请再说”。正思虑遂得自证，自昔善行成就；若未正思虑，则昔无善行。安稳能成就正法闻受，依善人所赖而生。乱心不足以闻受，善人不见而闻法亦无益。
Aparo nayo – yasmā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddesoti vuttaṃ. So ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattiṃ attano dīpeti, sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti. Purimacakkadvayasiddhiyā payogasuddhi. Tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato yonisomanasikāro viya ca kusalakammassa arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.
又曰：若心续多异行，他无法义集成，谓之不同表示之处。此异行非正思虑，则昔善非成，今因此异行而令彼前二轮功德成就，谓闻法门令前二轮功德成就。安稳非居于有形所，善人赖而无绝如是耳。因今成就后二轮，虑清净自成，昔二轮成就则经验纯净。虑清净则能达成得离失，经验纯净能达成证入。由得离失与证入俱成，闻法门如初升日出，正思虑原始如佛说善法之先导；于此处成因基础，因缘具足而有偈曰：「如是我闻」等。
Aparo nayo – evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ . Evanti ca idaṃ yonisomanasikāradīpakaṃ vacanaṃ bhāsamāno – ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Sutanti idaṃ savanayogadīpakaṃ vacanaṃ bhāsamāno – ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti.
别有一说：持异行分别照明语，显自证义通达之全体。以“听闻语”示闻法门区别之义，全体真理言说之证通。如此以正思虑作为光照语而论曰：“诸法由我心相应，见解皆正明了”。以“听闻”光显曰：“众法由我耳闻，熟识言语诸法门”。此二相交融，备足义义而能成就，闻受乃起敬重。唯有义义充足之法，倾听者才能得大利益，故所闻之法乃应闻法。
‘‘Evaṃ me suta’’nti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.
以“如是我闻”此语，尊敬长老阿难，于如来所说法生信心，断恶路，登善地，证比库果。如此信心能发心安立正法心，若心不正，难以安立真法。言“但此所闻为我，唯此为佛言”，如是自释心解，舍弃异说，确立佛言义理。
Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. Tenetaṃ vuccati –
又谓，“如是我闻”自生起性不识别旧言详解，是谓面对已受持，于彼世尊具四清净戒、十力、八种犹如狮吼声威、威震一切众生之法王、法主、法灯、法依止者、圣法轮转者“正自觉”所说言不应有疑、惑、疑问，宜信宜解。此语破除一切众生无信法门之病，生起信心满盈。此故称之——
‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;
「毁坏则失去信心，信心则在教法中增长；
Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.
如是我闻，如此而已，我说果德玛弟子。」
Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –
「一、专一之义分段释义；二、时际分段释义；三、专一时际无规则之照示。其时际声意为—
Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;
群聚时刻，众多因缘所见之时；
Paṭilābhe pahāne ca, paṭivedhe ca dissati.
获得时、弃绝时及断灭时亦显现。
Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati, ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya na paripūrakārī’ti, ayampi kho te, bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu . ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.
因此彼云：『正当未相应之时亦应亲近，此时、时际、执着也』等（《大毗尼》一四四七页）则为群聚义。『比库们，唯一时刻与时际即为出家生活』等（《增支部》八二九）为时刻义。『炎热时即为劳苦时』等（《巴毗尼》三五八）谓时。『大时为风中』等为众多。『时际虽未失常，世尊当时住于沙瓦提，且必知道：「比库，彼不成就导师教法之戒律。」此亦为时际未失意』等（《中毗尼》二一三五）谓因。『当时一名游方者，圣出家施胡子，公案责问时，居于狭路之树丛及皂荚树园』等（《中毗尼》二二六〇）说见解。
‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;
『所见法中之义，及后世法之义，』者，
Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. –
『成就诸义者即称为智慧明达者』也——
Ādīsu (saṃ. ni. 1.129) paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.24) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 3.1) paṭivedho. Idha panassa kālo attho. Tena saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha- paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.
起例如说（小部杂藏1.129）所得义说；又如说（大部杂藏1.24）毁弃之义，即称『正见断恶痛』者；又如说（巴毗摩3.1）其断除义说。此时所谓『时』。以此时间从年、季、月、旬、夜、晨、中午、暮及次第半、初、间又至刻等多时法中分，是为“一时”。
Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yamhi yamhi saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.
于此诸时如边分年、季、月、旬、夜、日中、所说诸经悉为长老详明智慧广解。然若言『如是我闻，于非方便年、非方便季、非方便月、非方便旬、非方便夜、非方便日中所闻所说』，则难于顺畅持诵启说，且有诸难，故以一句一时，摄尽义故号“一时”。
Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā, tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu aruṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo, sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya ‘‘ekaṃ samaya’’nti āha.
或谓此为诸有胚胎发育之时、投生之时、慑意之时、出家之时、行难之时、胜魔之时、觉悟之时、所见法乐住之时、说法之时、涅槃之时，此诸时节，世尊及天人众生极为欣喜，时法异样多端，故其中说法之时间称“一时”。又于智慧悲悯勤行之时，晨光时，利己利他修行之时，利他修行之时，彼此相聚应行诸法之时，说法修行之时，于诸时中择其一，名为“一时”。
Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena, tathā akatvā ‘‘ekaṃ samaya’’nti upayogavacananiddeso katoti. Tattha tathā idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho ca samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati, tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato.
何以故此处如阿毗达摩所说『随时行欲』，及诸他经说『随时，尊者比库独处于欲乐尽时』，陆续文以『当时，佛世尊』为事缘说，遂以『一时』为便语说明。而此处亦异于他处义由，是因阿毗达摩中及诸经、律中因缘目的所不同。欲缘时间与主体缘因、时间之概念合而为时。此所说缘触等现象瞬间聚合时，故以时分表其义，故使本处以陆续文说便语说明此义也。
Vinaye ca hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi, tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato.
律藏中，既是因缘也是缘起。因为，指称戒律条文汇集的时间点，即使是如沙利子的比库们，也未必全能准确理解；在那个时候，世尊根据因缘和缘起来揭示戒律条文的内容，且专注于戒律条文汇集的因缘。由于此故，世尊以体现其深意的因缘提示的话语，对每处戒律条文作了说明。
Idha pana aññasmiñca evaṃjātike accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi, tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.
此处却发生了另外一种、与前述相异的极为紧密结合的情况。譬如若世尊在某时，宣说了这另一部经文，并且在当时，常以慈悲之心安住；因此，为了彰明其深意，此处以具应用价值的话语为说明。
Tenetaṃ vuccati –
对此有言曰：
‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;
『视彼彼义，依根本缘；
Aññatra samayo vutto, upayogena so idhā’’ti.
唯此时中言，应用方为恰。』
Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā – ‘‘tena samayenā’’ti vā – ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummameva atthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.
古代注疏则称谓此为“于彼时”、“依此时”或“一时”，仅仅是表达细微差别，其实处处皆指根本缘故。故此，即便称谓为“一时”，其意亦应理解为“在某一特定时刻”。
Bhagavāti garu. Garuñhi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –
世尊者，尊敬也。世间人敬重者称为「世尊」，此名基于其具有一切美德而备受众生敬重，因此应称之为「世尊」。古时亦有明言曰：
‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;
「『世尊』一词是最尊贵的言辞，『世尊』一词是无上言辞；
Garugāravayutto so, bhagavā tena vuccatī’’ti.
因具敬重和敬敬而称之为『世尊』。」
Apica –
又——
‘‘Bhāgyavā bhaggavā yutto, bhagehi ca vibhattavā;
「具福分且与福聚合，且与福德分离；
Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –
能享福且有所依止，于世间因而称之为世尊。」－
Imissā gāthāya vasenassa padassa vitthārato attho veditabbo. So ca visuddhimagge buddhānussatiniddese vuttoyeva.
应当从此偈文凡那句子意来详细理解。此偈作为净道中对佛陀教法的记忆指示，正是如此所说。
Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. Tena – ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti.
此处以『如是我闻』之说，于正当时，借由佛言正确呈现教法之全体，彰显世尊法身。以此因缘，世尊曾以“这非超越诸师之教诲，此乃尔等之师”之示教，令闻者起渴望和亲近之心。
Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. Tena ‘‘evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo, sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti.
一时，世尊以『世尊』名号彰显，示现当时佛陀灭度身相。由此激起众生对“号称如此圣教之教导者乃有力如坚铁团同体者，佛亦已灭度，何以他人命中尚生欲望？”之生死疑惑，继而引发正法信心之兴起。
Evanti ca bhaṇanto desanāsampattiṃ niddisati. Me sutanti sāvakasampattiṃ. Ekaṃ samayanti kālasampattiṃ. Bhagavāti desakasampattiṃ.
如此宣说，表明教法实现者之境界。『如是我闻』指学习者所得境界。『一时』指时间实现境界。『世尊』则为教化者实现之境界。
Ukkaṭṭhāyaṃ viharatīti ettha ukkāti dīpikā, tañca nagaraṃ ‘‘maṅgaladivaso sukhaṇo sunakkhattaṃ mā atikkamī’’ti rattimpi ukkāsu ṭhitāsu māpitattā ukkaṭṭhāti vuccati. Daṇḍadīpikāsu jāletvā dhārīyamānāsu māpitattāti vuttaṃ hoti, tassaṃ ukkaṭṭhāyaṃ. Samīpatthe cetaṃ bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgiparidīpanametaṃ. Idha pana ṭhānagamananisinnasayanappabhedesu riyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ. Tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi bhagavā ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā viharatīti vuccati.
『安住于高处』，此处『ukkāṭṭha』应理解为尾灯之义，其喻义引申为城镇中白昼吉祥日勿破坏安稳之意；其夜亦有守护，故称为『安住』。惩戒文中以铠甲与篱笆照明比喻其维持稳固，故名为『ukkāṭṭha』。近处为地，『vihara』则特殊指佛陀诸圣所处道场及八圣地之示现。此处专指诸行者往来、坐卧的道场内各处明示。无论立行、行进、坐卧，佛皆如是安住。佛能断断续续间断障碍，超越一切有限，常行自身本性，此为何以称为『安住』。
Subhagavaneti ettha subhagattā subhagaṃ, sundarasirikattā sundarakāmattā cāti vuttaṃ hoti. Tassa hi vanassa sirisampattiyā manussā annapānādīni ādāya divasaṃ tattheva chaṇasamajjaussave karontā bhogasukhaṃ anubhonti, sundarasundare cettha kāme patthenti ‘‘puttaṃ labhāma, dhītaraṃ labhāmā’’ti, tesaṃ taṃ tatheva hoti, evaṃ taṃ sundarasirikattā sundarakāmattā ca subhagaṃ. Apica bahujanakantatāyapi subhagaṃ. Vanayatīti vanaṃ, attasampadāya sattānaṃ bhattiṃ kāreti, attani sinehaṃ uppādetīti attho. Vanute iti vā vanaṃ, nānāvidhakusuma-gandhasammodamattakokilādivihaṅgamābhirutehi mandamālutacalitarukkhasākhāviṭapapallavapalāsehi ca ‘‘etha maṃ paribhuñjathā’’ti sabbapāṇino yācati viyāti attho. Subhagañca taṃ vanañcāti subhagavanaṃ. Tasmiṃ subhagavane. Vanañca nāma ropimaṃ, sayaṃjātanti duvidhaṃ. Tattha veḷuvanajetavanādīni ropimāni. Andhavanamahāvanaañjanavanādīni sayaṃ jātāni. Idampi sayaṃjātanti veditabbaṃ.
『殊胜尊者』此处特指端庄美好与光明，善具美丽之意。森林因其秀美果实美味，人皆日用食水，日夜生活安乐，故云『美好』『殊胜』。众多众生亦因其集聚而好。林者，有多种鲜花香气，杜鹃鸟等禽飞聚栖息，和风细雨扑动树枝枝叶，皆示意依赖保护处，众生因境聚而萌生爱心。故称此处为『殊胜尊林』。此『林』亦名为种植园，分天然林及人工栽培林。譬如竹林、杰塔林等人工所建，贫瘠林、大林、净林等为天成。此亦须知。
Sālarājamūleti ettha sālarukkhopi sāloti vuccati. Yathāha ‘‘seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṃ sālavanaṃ, tañcassa eḷaṇḍehi sañchanna’’nti (ma. ni. 1.225) ‘‘antarena yamakasālāna’’nti ca (dī. ni. 2.195) vanappatijeṭṭhakarukkhopi. Yathāha –
此处所说的“沙拉王根”，亦指沙拉树根。如经文所言：「比如，比库们，有时在村庄或集镇不远处，有一大片闼罗林，林中遍覆以柔蔓草。」（中部法句经1.225）又曰：「在两栋家屋之间的沙罗树。」（长部法句经2.195）以及古老林木之最。经文举例说明——
‘‘Taveva deva vijite, tavevuyyānabhūmiyā;
「这正是天神的领域，这正是园林的所在地；挺直秀美之大沙罗阁楼，颜色青蓝光鲜悦目。」（生经2.19.4）
Ujuvaṃsā mahāsālā, nīlobhāsā manoramā’’ti. (jā. 2.19.4);
对于任何树木，如经文所言：「比库们，若复有某树下落下芒种。」（中部法句经1.469）此处所指乃古老林木之最。王者称号也据此最为确定。如经言：「恭敬于岱门婆罗门传承中的正法国王那戍罗。」（增支部经6.54）此例中有两方面联合：沙罗王即沙罗树之王，该树以最老木材为王，由此称作沙罗王。又有“根”意，根指附近，有经文云：「应当拔除根部，特别是末梢根须等。」（增支部法句经4.195）根作为根本法的象征也有经文：「贪欲是不善法的根源。」（长部法句经3.305）又云：「直到中阴季节阴影蔽蔽，落叶纷纷，树根尚存。」（同）此处“根”尤指附近。故此处王者称谓中的“附近”，应理解为沙拉王之根部附近，即具此义。
Yo koci rukkhopi. Yathāha ‘‘atha kho taṃ, bhikkhave, māluvabījaṃ aññatarasmiṃ sālamūle nipateyyā’’ti (ma. ni. 1.469). Idha pana vanappatijeṭṭhakarukkho adhippeto. Rājasaddo panassa tameva jeṭṭhakabhāvaṃ sādheti. Yathāha ‘‘suppatiṭṭhitassa kho brāhmaṇa dhammika nigrodharājassā’’ti (a. ni. 6.54). Tattha dvedhā samāso, sālānaṃ rājātipi sālarājā, sālo ca so jeṭṭhakaṭṭhena rājā ca itipi sālarājā. Mūlanti samīpaṃ. Ayañhi mūlasaddo, ‘‘mūlāni uddhareyya, antamaso usiranāḷimattānipī’’tiādīsu (a. ni. 4.195) mūlamūle dissati. ‘‘Lobho akusalamūla’’ntiādīsu (dī. ni. 3.305) asādhāraṇahetumhi. ‘‘Yāva majjhanhike kāle chāyā pharati, nivāte paṇṇāni patanti, ettāvatā rukkhamūla’’ntiādīsu samīpe. Idha pana samīpe adhippeto, tasmā sālarājassa samīpeti evamettha attho daṭṭhabbo.
但若世尊在高地上安住时，不应说「世尊在沙拉王根处」，又若世尊在高地上，应不言「高地上」，因为二处不能同时存在于一时一处。故此，不应作此般判断。
Tattha siyā – yadi tāva bhagavā ukkaṭṭhāyaṃ viharati, ‘‘subhagavane sālarājamūle’’ti na vattabbaṃ, atha tattha viharati, ‘‘ukkaṭṭhāya’’nti na vattabbaṃ, na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ.
我们非曰「此处即土地方言所谓‘附近’」。故如河流两岸牧牛者，虽处不同地，仍言「牧于恒河，牧于叉摩河」，同理，此处说世尊于高地附近沙拉王根安住，也作「在高地上、沙拉王根」言。前者为通常用地理词，后者为称呼僧伽住处相关称谓，两者合用，非矛盾。
Nanu avocumha ‘‘samīpatthe cetaṃ bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāya caranti, yamunāya carantī’’ti vuccanti, evamidhāpi yadidaṃ ukkaṭṭhāya samīpe subhagavanaṃ sālarājamūlaṃ, tattha viharanto vuccati ‘‘ukkaṭṭhāyaṃ viharati subhagavane sālarājamūle’’ti. Gocaragāmanidassanatthañhissa ukkaṭṭhāvacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.
难道我们不曾说过『在附近即是此地』吗？因此，如同恒河与耶输河畔牧放牛群者被称为『在恒河边游牧的牛群』，在耶输河边游牧的牛群称为『在耶输河边游牧』，同样，这里在起扬山附近有座荣美之林莎罗树王，于此栖止者称为『起扬山中荣美林莎罗树王处栖止』。『起扬』一词是因可视可见之处（牛群来往）而用；而为表明比库适合栖止之处，则用『聚集栖止之地』这样的词汇。
Tattha ukkaṭṭhākittanena āyasmā ānando bhagavato gahaṭṭhānuggahakaraṇaṃ dasseti, subhagavanādikittanena pabbajitānuggahakaraṇaṃ. Tathā purimena paccayaggahaṇato attakilamathānuyogavivajjanaṃ, pacchimena vatthukāmappahānato kāmasukhallikānuyogavivajjanupāyadassanaṃ. Purimena ca dhammadesanābhiyogaṃ, pacchimena vivekādhimuttiṃ. Purimena karuṇāya upagamanaṃ, pacchimena paññāya apagamanaṃ. Purimena sattānaṃ hitasukhanipphādanādhimuttataṃ, pacchimena parahitasukhakaraṇe nirupalepanaṃ. Purimena dhammikasukhāpariccāganimittaṃ phāsuvihāraṃ, pacchimena uttarimanussadhammānuyoganimittaṃ . Purimena manussānaṃ upakārabahulataṃ, pacchimena devānaṃ. Purimena loke jātassa loke saṃvaḍḍhabhāvaṃ, pacchimena lokena anupalittataṃ. Purimena ‘‘ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo, tathāgato arahaṃ sammāsambuddho’’ti (a. ni. 1.170) vacanato yadatthaṃ bhagavā uppanno, tadatthaparinipphādanaṃ, pacchimena yattha uppanno, tadanurūpavihāraṃ. Bhagavā hi paṭhamaṃ lumbinivane, dutiyaṃ bodhimaṇḍeti lokiyalokuttarāya uppattiyā vaneyeva uppanno, tenassa vaneyeva vihāraṃ dassetīti evamādinā nayenettha atthayojanā veditabbā.
其中文意为：
在那里，有具寿阿难通过俗家住所的象征，显现世尊；通过出家相的象征，示现出家者的跟随相。前者乃因缘承接而现身，显明自身罪障与断除的辩别之义；后者则因欲弃凡材而示现断除欲乐泥洹之辩别及方法。前者显现教法的铸布，后者显现解脱寂静。前者众生利益和安乐的成就，后者利益他者快乐的无染净化。前者显现法悦济助的正舍，后者示现顺从人道法的序次。前者显现对人类助益之多，后者对天人福乐。前者示现世间出生世间增长之相，后者显现世间未曾得现之相。前者说：“比库们，如来、阿拉汉、正觉者乃一人而生于世，为多数人的利益、幸福，慈悲世间天人与人。所以这一人者，便是世尊、阿拉汉、正觉者。”此言出自《增支部·序文（一·一七〇）》所述，谓世尊显现的旨趣所在。前者为起初在蓝毗尼园，第二次在菩提树下，为世间及出世间出现，且显现于森林中。他在森林中之止住为教法之展示。由此，成就此利益的安排当知。
Tatrāti desakālaparidīpanaṃ. Tañhi yaṃ samayaṃ viharati, tatra samaye. Yasmiñca sālarājamūle viharati, tatra sālarājamūleti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle vā dhammaṃ bhāsati. ‘‘Akālo kho tāva bāhiyā’’ti (udā. 10) ādicettha sādhakaṃ. Khoti padapūraṇamatte avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha, ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhupagatoti bhikkhū’’tiādinā (pārā. 45) nayena vacanattho veditabbo. Āmantesīti ālapi abhāsi sambodhesīti ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha ‘‘āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha ‘‘ehi tvaṃ bhikkhu mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11).
此为“在那里”教说时空的明示。『在那里』即在世尊当时所住之处。若其住所为沙罗树下，则称之沙罗树下。若言教导所属时间，则称之为教说时刻。世尊不于非时间、非良地随意讲法，若无时机，则不言。正如《经集》云“外境非时”，这是初发起正修道者的提醒。『世尊』为世界智光的明示。『比库』为听、闻、依止教法者之称。若因指示，谓“比库”即比库、即比库师、即比库们，如《巴利律藏》云“比库们”。『唤召』即交谈、言说、启觉之义。此义如“我唤召汝等，比库们，我启示汝等，比库们”。含挑唆亦意，如“来吧，比库，我以我言语唤召汝，沙利子”。
Bhikkhavoti āmantanākāradīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu bhikkhanadhammatāguṇayuttopi. Bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca nesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitaṃ vuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. Bhikkhavoti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano mukhābhimukhe karoti. Teneva ca kathetukamyatādīpakena vacanena nesaṃ sotukamyataṃ janeti. Teneva ca sambodhanaṭṭhena sādhukaṃ savanamanasikārepi ne niyojeti. Sādhukasavanamanasikārāyattā hi sāsanasampatti.
关于“比库”之唤召乃因其具足戒律等德行而成立。所谓“比库之戒律及德行俱足”，比库不仅具戒律，同时具戒律相关法相。人有语之见者，认为此即比库具足戒律等德对应的称呼。世尊亦用此言造成谦下施教的涵养，去除傲慢低劣心态。比库因慈悲及深切祈愿，用此开口在自身前方施说。用此另启对话意趣，令他们乐于听闻。且用此称谓，使学法之人专注听闻。专注听闻则法教得以圆满。
Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce. Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā. Parisāya ca jeṭṭhā bhikkhū, paṭhamuppannattā. Seṭṭhā, anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca. Āsannā, tattha nisinnesu satthusantikattā. Sadāsannihitā, satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ, yathānusiṭṭhaṃ paṭipattisabbhāvato. Visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanātipi te eva āmantesi.
问及在人天间，何故仅唤召比库。答，因比库乃最尊长者、最拔群者及最亲近者。佛陀教法，众生皆为共法会。会中最尊者为比库，因其初现于僧团。‘尊长’指初次得生。‘最拔群’意即无债愿行。‘最亲近’谓彼在世尊左右修行者。且称毕恭毕敬，以遵行佛陀为事。具有此种依教奉行的僧众，自然显现其教法的利益。某些情况下，佛陀特以比库为听法对象，亦据此唤召。
Tattha siyā – kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desetīti. Satijananatthaṃ. Bhikkhū hi aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti, te anāmantetvā dhamme desiyamāne – ‘‘ayaṃ desanā kinnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ. Tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.
这里说的是，世尊何以首先唤召比库而非仅限于教法。是为了生起正念。虽然比库也会思虑他事或心散，但他们仍专注于观察教法，坚于修行因缘，默然恭坐。当有人未被唤召，而教法正被宣说时，他们无法获悉教法缘由、欲修之法门，亦不易维持勤修之心。故为令其生起正念，世尊先行称呼唤召，之后才说法。
Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā, apicettha bhikkhavoti vadamāno bhagavā te bhikkhū ālapati. Bhadanteti vadamānā te bhagavantaṃ paccālapanti. Tathā bhikkhavoti bhagavā ābhāsati. Bhadanteti te paccābhāsanti. Bhikkhavoti paṭivacanaṃ dāpeti, bhadanteti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi. Bhagavato paccassosunti bhagavato āmantanaṃ paṭiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti bhagavā etaṃ idāni vattabbaṃ sakalaṃ suttaṃ avoca.
“尊者”乃敬称，是对师长的尊敬言辞，也可视为尊者之答语或回话。这里说的“比库”乃佛陀称呼僧众之言。佛陀与僧众相互谈话，僧众互相称呼。佛陀多用称“比库”，僧众则用“尊者”回敬。佛陀以称谓给予回话，僧众亦以尊称回报称呼。此“比库”为佛陀唤召众人之名，众人皆知其意，即入耳即理解、同意、采纳。世尊说此语，告知现今当说全部法义。
Ettāvatā ca yaṃ āyasmatā ānandena kamalakuvalayujjalavimalasādurasasalilāya pokkharaṇiyā sukhāvataraṇatthaṃ nimmalasilātalaracanavilāsasobhitaratanasopānaṃ vippakiṇṇamuttātalasadisavālikākiṇṇapaṇḍarabhūmibhāgaṃ titthaṃ viya suvibhattabhittivicitravedikāparikkhittassa nakkhattapathaṃ phusitukāmatāya viya, vijambhitasamussayassa pāsādavarassa sukhārohaṇatthaṃ dantamaya-saṇhamuduphalaka-kañcanalatāvinaddha- maṇigaṇappabhāsamudayujjalasobhaṃ sopānaṃ viya, suvaṇṇavalayānūpurādisaṅghaṭṭanasaddasammissitakathitahasitamadhurassaragehajanavicaritassa uḷāraissariyavibhavasobhitassa mahāgharassa sukhappavesanatthaṃ suvaṇṇarajatamaṇimuttāpavāḷādijutivissaravijjotita-suppatiṭṭhitavisāladvārabāhaṃ mahādvāraṃ viya ca atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakavatthuparisāpadesapaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.
在此，有尊者阿难如莲花般洁净透明的水面，泛起涟漪般欢喜，以此纯净之水池，为安乐之归所。彼水池由纯净透明的细玉石雕刻而成，如宝石宝阶蓄盛光彩。其底铺设白色细沙，犹如渡口水岸，精细分割如祭坛多样的纹饰，星光路面仿佛炽热的火焰炽然欲燃。彼宫殿高台，用金饰藤蔓环绕，点缀珠宝光辉如阶梯宝台，其上鸣金铃声交织，欢声笑语缭绕，生气勃勃，乃至宏伟华宅供入安居。黄金、白银及宝石铺饰之大门辉煌照耀，壮观宏伟，庄严表示佛陀教法深奥尊贵。此经文开示部分即为如此景象，乃为迎受安乐而成，由时间、地点及诸缘起环绕，各具因缘缘合，完全述说了文意。
Suttanikkhepavaṇṇanā经之安立的注释
Idāni ‘‘sabbadhammamūlapariyāyaṃ vo’’tiādinā nayena bhagavatā nikkhittassa suttassa vaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicārayissāma. Cattāro hi suttanikkhepā attajjhāsayo parajjhāsayo pucchāvasiko aṭṭhuppattikoti.
现在，诸位，因尊者世尊已示现这部经文的开头与结尾，故尚无余地继续注释。因该经文注释乃是对于经典的分解讲解，且已明晰显著，故我们将对讼经中的开头加以讨论。经文开头分四类：自身之见、他人之见、诘问及其发起者。
Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva kathesi. Seyyathidaṃ, ākaṅkheyyasuttaṃ, vatthasuttaṃ, mahāsatipaṭṭhānasuttaṃ, mahāsaḷāyatanavibhaṅgasuttaṃ, ariyavaṃsasuttaṃ, sammappadhānasuttantahārako, iddhipādaindriyabalabojjhaṅgamaggaṅgasuttantahārakoti evamādīni. Tesaṃ attajjhāsayo nikkhepo.
其中，有些经文是世尊对他人不作解释，仅以自己内心之见为说法。例如：渴望经、土地经、大念处经、大六处分解经、圣谱经、正勤经等，以及神通、根力、觉支、道、法等诸经。此类仅言世尊自己内心所见，归入自身之见之列。
Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā, yaṃnūnāhaṃ rāhulaṃ uttari āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121) evaṃ paresaṃ ajjhāsayaṃ khantiṃ manaṃ abhinīhāraṃ bujjhanabhāvañca avekkhitvā parajjhāsayavasena kathitāni. Seyyathidaṃ, cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, dhātuvibhaṅgasuttanti evamādīni. Tesaṃ parajjhāsayo nikkhepo.
另有一类经文，如『小罗睺囉劝戒经』、『大罗睺囉劝戒经』、『法轮经』、『界分解经』等，是关于罗睺囉断除后续烦恼之法，及觉知谛理的差别与非妄之理，乃说他人内心之见。此类归于他人之见。
Bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo ‘‘bojjhaṅgā bojjhaṅgā’’ti, bhante, vuccanti. ‘‘Nīvaraṇā nīvaraṇā’’ti, bhante, vuccanti. Ime nu kho, bhante, pañcupādānakkhandhā. ‘‘Kiṃ sūdha vittaṃ purisassa seṭṭha’’ntiādinā (su. ni. 183) nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni. Yāni vā panaññānipi devatāsaṃyutta-mārasaṃyutta-brahmasaṃyutta-sakkapañha-cūḷavedalla-mahāvedalla-sāmaññaphala- āḷavaka-sūciloma-kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo.
世尊曾与四众僧伽会晤，出现四种形象者：龙、金翅鸟、乾闼婆、亚拘及大王天等诸天众，一同称颂『觉支，觉支』，又称『障碍，障碍』。诸众因五蕴为执著因，问道『何为净财？何为人上？』。经由此对话，世尊开示了觉支相应经文。还有其他诸经，诸天提问，包括关于知识、天界、魔、梵天、天帝等疑问，归为诘问之列。
Yāni panetāni uppannaṃ kāraṇaṃ paṭicca kathitāni. Seyyathidaṃ, dhammadāyādaṃ cūḷasīhanādaṃ candūpamaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni. Tesaṃ aṭṭhuppattiko nikkhepo.
此外，诸缘起因果之说明亦在八类起因中被分述。比如说法、狮子吼、小日喻、肉体喻、木块喻、火块喻、蜂巢喻、防护池喻等，此类聚合称为八因讨论。
Evamimesu catūsu nikkhepesu imassa suttassa aṭṭhuppattiko nikkhepo. Aṭṭhuppattiyañhi idaṃ bhagavatā nikkhittaṃ. Katarāya aṭṭhuppattiyā? Pariyattiṃ nissāya uppanne māne. Pañcasatā kira brāhmaṇā tiṇṇaṃ vedānaṃ pāragū aparabhāge bhagavato dhammadesanaṃ sutvā kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ sampassamānā bhagavato santike pabbajitvā nacirasseva sabbaṃ buddhavacanaṃ uggaṇhitvā pariyattiṃ nissāya mānaṃ uppādesuṃ ‘‘yaṃ yaṃ bhagavā katheti, taṃ taṃ mayaṃ khippameva jānāma, bhagavā hi tīṇi liṅgāni cattāri padāni satta vibhattiyo muñcitvā na kiñci katheti, evaṃ kathite ca amhākaṃ gaṇṭhipadaṃ nāma natthī’’ti. Te bhagavati agāravā hutvā tato paṭṭhāya bhagavato upaṭṭhānampi dhammassavanampi abhiṇhaṃ na gacchanti. Bhagavā tesaṃ taṃ cittacāraṃ ñatvā ‘‘abhabbā ime imaṃ mānakhilaṃ anupahacca maggaṃ vā phalaṃ vā sacchikātu’’nti tesaṃ sutapariyattiṃ nissāya uppannaṃ mānaṃ aṭṭhuppattiṃ katvā desanākusalo bhagavā mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhi.
如是，以上四种错误正见构成本经的八种错误见。此八种错误见由世尊所摒弃。何故称为八种错误见？是因它们缘于对教外文字（学理经文）的执著所生的傲慢。如前所说，五百位婆罗门在三藏教义不曾成熟的早期阶段，听闻世尊的法语后，见识到欲乐之害与出离之因，随即于世尊面前出家，短时之内破除一切佛语，因学习经典生起傲慢，即谓：“世尊所说者，我们即时皆能知晓。世尊舍弃三种标记、四种根本、七种分别而无所多说；如是说时，我们的梗塞已除。”彼等自视甚高而轻视佛陀，于是退避世尊，断绝对法的亲近与听闻。世尊知晓此等众生心行后，言：“此等人自不称职，无由接近此等傲慢全具者以证果道。”由此，世尊出于对众生的慈悲考虑，以熟谙教义之巧巧言教，破除其傲慢，广泛宣说诸法之根本。
Tattha sabbadhammamūlapariyāyanti sabbesaṃ dhammānaṃ mūlapariyāyaṃ. Sabbesanti anavasesānaṃ. Anavasesavācako hi ayaṃ sabba-saddo. So yena yena sambandhaṃ gacchati, tassa tassa anavasesataṃ dīpeti. Yathā, ‘‘sabbaṃ rūpaṃ aniccaṃ sabbā vedanā aniccā sabbasakkāyapariyāpannesu dhammesū’’ti. Dhamma-saddo panāyaṃ pariyatti-sacca-samādhi-paññā-pakati-sabhāvasuññatā-puññāpatti-ñeyyādīsu dissati. ‘‘Idha bhikkhu dhammaṃ pariyāpuṇāti suttaṃ geyya’’ntiādīsu (a. ni. 5.73) hi dhammasaddo pariyattiyaṃ vattati. ‘‘Diṭṭhadhammo viditadhammo’’tiādīsu (dī. ni. 1.299) saccesu. ‘‘Evaṃ dhammā te bhagavanto’’tiādīsu samādhimhi.
所谓诸法之根本，谓无一不包罗一切法理之根本。诸法之根本语意，以无遗无缺涵盖一切。其称“无遗”，意即“全部”。此“全部”一词是指依据其关系显现为无所遗漏之义，如『诸色皆无常，诸受皆无常，在遍满有法之身内』。然法之词义，有时指教义学文，有时指真理内容，有时指禅定智慧等无自性境界，或指善法功德，依文境不同而明示。譬如，“此处比库周遍教授教法，即诗歌等”是教义学文之意，“见法已，解法已”是正见真理之意，“诸法乃如是”是禅定之意。
‘‘Yassete caturo dhammā, vānarinda yathā tava;
经文如是说——“此四法中，如同虎王临敌时展现自己；真理坚固如山，超越世俗所见”。
Saccaṃ dhammo dhiti cāgo, diṭṭhaṃ so ativattatī’’ti. –
法之真实坚固，乃至放下成全，所见远超越此。——
Ādīsu (jā. 1.1.57) paññāya.
诸如《生经》中所载之语助言智慧之理。
‘‘Jātidhammā jarādhammā, atho maraṇadhammino’’tiādīsu pakatiyaṃ. ‘‘Kusalā dhammā’’tiādīsu (dha. sa. 1.tikamātikā) sabhāve. ‘‘Tasmiṃ kho pana samaye dhammā hontī’’tiādīsu (dha. sa. 121) suññatāyaṃ. ‘‘Dhammo suciṇṇo sukhamāvahātī’’tiādīsu (jā. 1.10.102) puññe. ‘‘Dve aniyatā dhammā’’tiādīsu (pārā. 443) āpattiyaṃ. ‘‘Sabbe dhammā sabbākārena buddhassa bhagavato ñāṇamukhe āpāthaṃ āgacchantī’’tiādīsu ñeyye. Idha panāyaṃ sabhāve vattati. Tatrāyaṃ vacanattho – attano lakkhaṇaṃ dhārentīti dhammā. Mūla-saddo vitthārito eva. Idha panāyaṃ asādhāraṇahetumhi daṭṭhabbo.
又，如《生经》所说：“生法有，老法有，死法亦有。”《法集》中云：“善法自然存在。”又于时某处：“诸法本为空无。”《生经》又言：“法洁净而带来喜乐。”《彼岸经》谓：“二无常法致生过失。”又说：“诸法皆以佛陀智慧之光明而顷刻趋灭。”这里当说者为法义本质。语义于此指法所具标记。基本语义即基础词根之展开。此处亦应观察其非常规之理据。
Pariyāyasaddo ‘‘madhupiṇḍikapariyāyoti naṃ dhārehī’’tiādīsu (ma. ni. 1.205) desanāyaṃ vattati. ‘‘Atthi khvesa brāhmaṇa, pariyāyo, yena maṃ pariyāyena sammā vadamāno vadeyya akiriyavādo samaṇo gotamo’’tiādīsu (pārā. 3) kāraṇe. ‘‘Kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovaditu’’ntiādīsu (ma. ni. 3.398) vāre. Idha pana kāraṇepi desanāyampi vattati. Tasmā ‘‘sabbadhammamūlapariyāya’’nti ettha sabbesaṃ dhammānaṃ asādhāraṇahetusaññitaṃ kāraṇanti vā sabbesaṃ dhammānaṃ kāraṇadesananti vā evaṃ attho daṭṭhabbo. Neyyatthattā cassa suttassa, na catubhūmakāpi sabhāvadhammā sabbadhammāti veditabbā. Sakkāyapariyāpannā pana tebhūmakā dhammāva anavasesato veditabbā, ayamettha adhippāyoti.
“Pariyāyasaddo”意指“‘madhupiṇḍikapariyāyo’此类‘请持行’之类语”用于宣说时的背景说法。此语出自《中部尼》（1.205）等处教诲中。“有比罗门，谓之‘pariyāyo’，意谓由此‘pariyāyo’正行言说者，是无所为的沙门果德玛”等语，见于《波罗蜜经》（3）等处原因中。“安那律，今日谁以pariyāyo指导比库尼？”等语，详见《中部尼》（3.398）等处时节。此中既是缘故亦是宣说之由。故此“sabbadhammamūlapariyāya”（诸法根本的pariyāya）一语于此，或为指示由诸法中具示殊胜缘故的标示，或指诸法之缘说，皆应以此义解。然须明，不应以为四大等法相即是一切法，一切法理应以此常悉知。逮于由五蕴包涵而成诸法方可无疑察知，此即“adhippāya”（主要所缘）之义。
Voti ayaṃ vo-saddo paccattaupayogakaraṇasampadānasāmivacanapadapūraṇesu dissati. ‘‘Kacci pana vo, anuruddhā, samaggā sammodamānā’’tiādīsu (ma. ni. 1.326) hi paccatte dissati. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇamatte. Idha panāyaṃ sampadāne daṭṭhabbo.
“Voti”乃“vo”的使役表达，显现为单对单交互使用的伴随语句。“莫非诸君，阿努律，当合和喜悦否？”之语见于《中部尼》（1.326）中实况显现。又“行吧，比库们，我为汝等护持”之表达，见于《中部尼》（2.157）次序说明。又“汝等不应于我前停留”等语亦于《中部尼》（2.157）运用时显示。“沙林木境pariyāya待汝等宣说”等语载于《中部尼》（1.190）之完成缘故。以及“沙利子啊，汝等所说皆为善语”等表达出现在《中部尼》（1.345）之类似语句中。再如“汝等皆为圣者清净身业”等语句仅在词义补充时使用。此中应细察其完成缘故的呈显。
Bhikkhaveti patissavena abhimukhībhūtānaṃ punālapanaṃ. Desessāmīti desanāpaṭijānanaṃ. Idaṃ vuttaṃ hoti, bhikkhave, sabbadhammānaṃ mūlakāraṇaṃ tumhākaṃ desessāmi, dutiyena nayena kāraṇadesanaṃ tumhākaṃ desessāmīti. Taṃ suṇāthāti tamatthaṃ taṃ kāraṇaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha. Sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. Ayañca sādhu saddo āyācanasampaṭicchanasampahaṃsanasundaradaḷhīkammādīsu dissati. ‘‘Sādhu me bhante bhagavā, saṃkhittena dhammaṃ desetū’’tiādīsu (saṃ. ni. 4.95) hi āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu, sādhu sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.
“Bhikkhave”是以附加而来针对上对而言已转向的再说明。“Desessāmi”乃“desana”的将来意图表现。此言说曰：比库们，我当为尔等宣示诸法之根本原因，第二宜以引领因缘教说予尔等。尔等宜聆听，于我此因缘与此宣说。于此处‘sādhu’一语，须理解为“一致”，“善”语汇聚一处的意义。且此“sādhu”言表于广求、求诸说、赞叹唱赏、美好堤固等多重语境。“世尊请速说圣法”之意，即见于《相应部尼》(4.95)奉请，亦见《中部尼》(3.86)赞叹和《增支部尼》(3.349)歌颂之时。
‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;
“善哉，善哉，法喜乐者是王；善哉，善哉，具慧者是人。”
Sādhu mittānamaddubbho, pāpassākaraṇaṃ sukha’’nti.
“善哉，善哉，诸友交往无窍，恶事不作而乐者。”
Ādīsu (jā. 2.18.101) sundare. ‘‘Tena hi, brāhmaṇa, sādhukaṃ suṇāhī’’tiādīsu (a. ni. 5.192) sādhukasaddoyeva daḷhīkamme, āṇattiyantipi vuccati. Idhāpi ayaṃ ettheva daḷhīkamme ca āṇattiyañca attho veditabbo. Sundaratthepi vattati. Daḷhīkaraṇatthena hi daḷhamimaṃ dhammaṃ suṇātha suggahitaṃ gaṇhantā. Āṇattiatthena mama āṇattiyā suṇātha. Sundaratthena sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthāti evaṃ dīpitaṃ hoti.
最初见于《长部》（2.18.101）之美好表达。又见“因此，比罗门，应当听善音”之说，《增支部尼》(5.192)中赞言为“善音”语声乃坚固意志之用，即约束坚强之义。此亦在此地具体现坚固与约束之意思。于美意中亦得成立。坚固因缘即以坚强持守此法而广为领受。约束意指以我约束力而恪守慈爱善法。美意则指以美妙慈行而领受此殊胜法。此三义皆显灼然明朗，成就此义。
Manasikarothāti āvajjetha, samannāharathāti attho, avikkhittacittā hutvā nisāmetha citte karothāti adhippāyo. Idānettha taṃ suṇāthāti sotindriyavikkhepavāraṇametaṃ. Sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepavāraṇaṃ. Purimañcettha byañjanavipallāsaggāhavāraṇaṃ, pacchimaṃ atthavipallāsaggāhavāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhādīsu. Purimena ca sabyañjano ayaṃ dhammo, tasmā savanīyoti dīpeti. Pacchimena sāttho, tasmā manasi kātabboti. Sādhukapadaṃ vā ubhayapadehi yojetvā yasmā ayaṃ dhammo dhammagambhīro desanāgambhīro ca, tasmā suṇātha sādhukaṃ, yasmā atthagambhīro paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothāti evaṃ yojanā veditabbā.
『用心』者，应当专注；『具足』者，其义亦如是；『不散乱心』者，应安住于心；『作意』者，是用意，称为「主宰」。此处『听闻』者，即依此听根不受散乱之持守。『善用心』者，以坚固的心行作为内缘，断绝心根散乱。前者为语义违乱的障碍，后者为义理违乱的障碍。前者拘束于听闻法，后者拘束于所闻法的摄持与念护。前者为语法之义，此为「教法」之义，故称为应当听闻而发光。后者为音声所摄，故称应当用心去作。若用善境之表述，或用双重句式标示，因为此法深奥且义理甚精，故应当善听善思，善用心以分别体认。
Bhāsissāmīti desessāmi. ‘‘Taṃ suṇāthā’’ti ettha paṭiññātaṃ desanaṃ na saṃkhittatova desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti, saṅkhepavitthāravācakāni hi etāni padāni. Yathāha vaṅgīsatthero –
『当说』者，即将宣说。『应当听闻』者，此处已决议宣说之教义，虽不详尽亦将说；因此，短说与详说两种用词，皆此义也。如长老方威所说：
‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;
『虽简略说法，亦详尽言明；
Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī’’ti. (saṃ. ni. 1.214);
如八相喻之咂咂鸟，能清音引人听闻。』（增支1.214）
Evaṃ vutte ussāhajātā hutvā evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti. Atha nesaṃ bhagavā etadavoca etaṃ idāni vattabbaṃ idha bhikkhavotiādikaṃ sakalaṃ suttaṃ avoca. Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (dī. ni. 1.190). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (a. ni. 4.241). Katthaci okāsaṃ. Yathāha –
如是说后，比库们因生精进，称赞如是，皆从闻世尊语获得接触，称为已受持。继而世尊告之，其时应当说，乃至全部经文诵说。此处『此』者，指地域。『有时』指时间。如所言——『此时如来于世间出现』（长部1.190），为时说。又如所言——『此，沙门；此，第二沙门』（增一4.241），属时机说。又如言曰：
‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;
『此刻在世，天人之中吾有觉知；』
Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369);
“我又得了寿命，你应该这样知道，魔王啊。”（《长部·尼陀经》2.369）
Katthaci padapūraṇamattameva. Yathāha ‘‘idhāhaṃ – bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo.
有时仅仅是为了填满文句。如说：“这里，我这比库曾食用过，故已沐浴净洁。”（《大师尼陀经》1.30）然而此处所说，应理解为根据世间实相而言。
§2
2.Bhikkhaveti yathāpaṭiññātaṃ desanaṃ desetuṃ puna bhikkhū ālapati. Ubhayenāpi, bhikkhave, imasmiṃ loketi vuttaṃ hoti. Assutavā puthujjanoti ettha pana āgamādhigamābhāvā ñeyyo assutavā iti. Yassa hi khandhadhātuāyatanasaccapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahitattā maññanāpaṭisedhako neva āgamo, paṭipattiyā adhigantabbassa anadhigatattā neva adhigamo atthi. So āgamādhigamābhāvā ñeyyo assutavā iti. Svāyaṃ –
第二，“比库”二字，叫比库们再次宣说已经正受到众知的教法。无论是哪方面，在这里说“此间世间”皆如此说。所谓“未听闻者凡夫”，这里应理解为缺乏教法的接触。因为若无五蕴、元素、六处诸实相及观照等的勘察解析，不足以驳斥错误见解，既无修行应得的境界，也无得到教法。此即不具备得闻教法的条件，故称“未闻者”。
Puthūnaṃ jananādīhi, kāraṇehi puthujjano;
“凡夫者，由出生及诸因缘所成；”
Puthujjanantogadhattā, puthuvāyaṃ jano iti.
“继于凡夫者而言，世间众生即是凡夫。”
So hi puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādīhi kāraṇehi puthujjano. Yathāha – puthu kilese janentīti puthujjanā, puthu avihatasakkāyadiṭṭhikāti puthujjanā, puthu satthārānaṃ mukhamullokikāti puthujjanā, puthu sabbagatīhi avuṭṭhitāti puthujjanā, puthu nānābhisaṅkhāre abhisaṅkharontīti puthujjanā, puthu nānāoghehi vuyhantīti puthujjanā, puthu nānāsantāpehi santappantīti puthujjanā, puthu nānāpariḷāhehi paridayhantīti puthujjanā, puthu pañcasu kāmaguṇesu rattā giddhā gadhitā mucchitā ajjhosannā laggā lagitā palibuddhāti puthujjanā, puthu pañcahi nīvaraṇehi āvuṭā nivutā ovutā pihitā paṭicchannā paṭikujjitāti puthujjanāti (mahāni. 51). Puthūnaṃ vā gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjanā. Puthu vā ayaṃ, visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janotipi puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhipi padehi yete –
他实为由于多种形态的烦恼污垢等烦染之因缘而成的凡夫。如说：“凡夫即因烦恼而生，凡夫即因不正见色身而生，凡夫即因师长等具世俗特点，即凡夫，凡夫即因种种行住坐卧行为所成，凡夫即因种种流转之苦所造作，凡夫即因种种苦恼所苦，凡夫即因种种疾病痛苦所苦，凡夫即因五欲欲乐被恼、愚痴、嗔恚、恣意、着染、迷惑等所覆蔽，即凡夫，凡夫即因五盖所覆盖、降伏、侵染、隐藏、挫责而成。”（《大念处经》51）凡夫中不仅包含此等世俗众生，也包含违背圣法、习有低劣恶行的人，即使进入僧团但心不纯者都是凡夫。也就是说，即使在世间，与有德圣者如行得慧戒纯净之人相比，尚不如其微者亦是凡夫。由此二义“未闻”的“凡夫”，以此二种意义而论。
Duve puthujjanā vuttā, buddhenādiccabandhunā;
两种凡夫被称说，由于佛及诸始祖而区别；
Andho puthujjano eko, kalyāṇeko puthujjanoti. –
凡夫中有盲凡夫一类，也有贤良单独凡夫一类型。
Dve puthujjanā vuttā. Tesu andhaputhujjano vutto hotīti veditabbo. Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye nairiyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti, buddhā eva vā idha ariyā. Yathāha ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyoti vuccatī’’ti (saṃ. ni. 5.1098). Sappurisāti ettha pana paccekabuddhā tathāgatasāvakā ca ‘‘sappurisā’’ti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvedhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca, paccekabuddhā buddhasāvakāpi. Yathāha –
两种凡夫被说。于其中盲凡夫已被指出，应当认识此类。圣者所谓不见诸圣者等名，自谓圣者是因断烦恼，非沉沦不净，非堕贼境界，众天世间不堕贼境界。佛及分别觉者及佛之弟子皆被称为圣者。佛即此圣者。正如经云『沙门们，此世间……如来当名』。而贤人（Sappurisa），此中分别觉佛及如来弟子亦宜称为贤人。彼等皆由出世神圣资质光明为贤人。实则以上两者皆有。佛者既为圣者且为贤人，分别觉者及佛弟子亦如是。正如经典云——
‘‘Yo ve kataññū katavedi dhīro,
『何者以知恩而了知诸法者，智慧刚利，
Kalyāṇamitto daḷhabhatti ca hoti;
为善友、坚固的伴侣；
Dukhitassa sakkacca karoti kiccaṃ,
为忧苦者适时行其所应行者，』
Tathāvidhaṃ sappurisaṃ vadantī’’ti. (jā. 2.17.78);
如同贤人所说。
Kalyāṇamitto daḷhabhatti ca hotīti ettāvatā hi buddhasāvako vutto, kataññutādīhi paccekabuddhā buddhāti. Idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ariyānaṃ adassāvīti veditabbo. So ca cakkhunā adassāvī ñāṇena adassāvīti duvidho, tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti. Tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato, na ariyabhāvagocarato. Soṇasiṅgālādayopi ca cakkhunā ariye passanti. Na ca te ariyānaṃ dassāvino.
善友是坚定的信士，这样说是因为佛的弟子如实所教，诸分布施之人以及独觉们都依此称佛。现在某人既是不具备圣者观察的品性，也不是观察的行持者，则应知此人为不具备圣者观察者。观察有二种，一以眼目观察，另一以智慧观察，其中以智慧观察为上。即使用肉眼或天眼观见圣者，观察到的也可能是未观见的。因观察众生仅仅于相貌色彩等方面，即非圣者境界。像索那圣僧等虽以眼目观察，也未得为圣者观察者。
Tatridaṃ vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā therassa pattacīvaraṃ gahetvā piṭṭhito āgacchanto theraṃ pucchi ‘‘ariyā nāma, bhante, kīdisā’’ti. Thero āha ‘‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭipattiṃ katvā sahacarantopi neva ariye jānāti, evaṃ dujjānā, āvuso, ariyā’’ti. Evaṃ vuttepi so neva aññāsi. Tasmā na cakkhunā dassanaṃ dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena, yo kho, vakkali , dhammaṃ passati, so maṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.
于是有一事，如在吉达·拉帕巴塔住持的一位灭尽阿拉汉之老比库侍者，一位老比库每日与长老同往乞食。长老披戴袈裟，侍者则从后随行，便向长老问曰：「尊者，什么是圣者？」长老答曰：「这里有些长者拿着圣者袈裟，维持日常生活，但伴随者却不知道圣者，故此愚钝，朋友啊，这就是不懂圣者。」即使如此说，侍者仍未理解。因此不可仅凭眼观察，当以智慧来看观察。正如经中所言：「瓦迦里啊，有这个净身所见，若有人能见法，即是见我。」所以虽以眼观察，若以智慧不见无常等三相，而未得圣者所证达法，则彼者未能究尽圣法，不能称为圣者观察者。
Ariyadhammassa akovidoti satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –
谓圣法者不成熟者谓之未晓圣法者，依止念处等之分支，谓圣法中不善法者。此处谓之圣法中不洁净不端正者。
Duvidho vinayo nāma, ekamekettha pañcadhā;
戒律有二种，一种在此处五分。
Abhāvato tassa ayaṃ, ‘‘avinīto’’ti vuccati.
其缺乏戒律者，谓之不端正者。
Ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgapahānaṃ vikkhambhanapahānaṃ samucchedapahānaṃ paṭippassaddhipahānaṃ nissaraṇapahānanti pañcavidho.
此处所说的戒律，可分为止禁戒与弃除戒二种类别。在这二种戒律之中，各自又分别细分为五种。止禁戒包含五种：行为上的守戒、如理观察上的守戒、智慧上的守戒、忍耐上的守戒、精进上的守戒。弃除戒同样分为五种：断除部分行为的弃除、断除拖延的弃除、断除毁坏的弃除、断除心境平静的弃除、断除超越束缚的弃除。
Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ cakkhundriye saṃvaraṃ āpajjatī’’ti (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) ayaṃ satisaṃvaro.
其中“由此戒律守护而获得整齐和平静”，这是行为上的守戒；“守护眼根，则产生护戒之力”，这是如理观察的守戒。此义见于《毗婆沙论》和《大毗婆沙论》等经论中，说明守护感官根门为持戒的重要方面。
‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)
世尊说：“世间的根本，即为诸根”，
Sati tesaṃ nivāraṇaṃ;
但以念住使其断除障碍；
Sotānaṃ saṃvaraṃ brūmi,
我称之为根门的守护，
Paññāyete pidhīyare’’ti. (su. ni. 1041);
慧者应当了知并严密守护。”（《梵网经·释论》卷一〇四一）
Ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.23; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato ‘‘saṃvaro’’, vinayanato ‘‘vinayo’’ti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.
此为智慧的自我约束。所谓“宽容能调伏寒热”（中部经1.23；增支部4.114、6.58），此即忍辱的自我约束。所谓“已产生的贪欲念不得住持”（中部经1.26；增支部4.114、6.58），此即精进的自我约束。以上诸种约束，皆当依次约束、调伏，应当修持弃除身行为等恶行时，约束则称“自我约束”，持律则称“律仪”。由此可知，如此自我约束与律仪共有五种差别，应当辨知。
Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. Seyyathidaṃ, nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya, muccitukamyatāñāṇena amuccitukamyatāya, upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittaggāhassa pahānaṃ, etaṃ tadaṅgapahānaṃnāma.
又如，于名色划分等观慧中，透照如灯火般见光明，借此种种观慧，断除各类无益法。如以名色所缘，对我执断见、缘取执断见、无因断见、错误断见等，以反省断除疑惑、的确断除「我是我的」之执、以正见断除有无见、以现起见断除断灭见、以老死见断除常见、以怖畏见断除恐怖、以障碍见断除不安、以厌离观断除爱染、以求解脱观断除无求、以随缘观断除不随缘、以顺法意趣观断除反法意趣及修德压伏趣入涅槃逆理、以根系取缘断除习气之因缘，此名为「断除根结之断」 。
Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanapahānaṃ nāma.
又若因出入念使得四禅之一住处发起生起，断除如受烦恼等所作牵连，如同水中甩去器皿，此名为「振拂烦恼之断」。
Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā (dha. sa. 277) nayena vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedapahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhipahānaṃ nāma. Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ etaṃ nissaraṇapahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayanaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo.
又如依据四圣道的修持次第，断除见断舍离集烦恼之生起，以彻底断尽为渐进，此名「断尽断」。又于禅定之精进令烦恼息灭，此名「精进断」。因断舍一切造作，得离一切造作之涅槃，此名「解脱断」。以上皆归属于断除之法，因如舍为舍、依律为律，故称「断除律」。此断除律亦有五种差别，应当知晓。
Evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ avinītoti vuccatīti. Esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthapi. Ninnānākaraṇañhi etaṃ atthato. Yathāha ‘‘yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. Yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. Yeva te ariyavinayā, teva te sappurisavinayā. Yeva te sappurisavinayā, teva te ariyavinayā. Ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā esese eke ekatthe same samabhāge tajjāte taññevā’’ti.
由此综观精要简略观：有二种差别，且再按十种律辨别，律戒者分自我约束与断除二类，不受损故无被称为「无失律」。此说为善人所不见，为不识善人法者所不知，故此自性名为毗尼耶。以譬喻明之：『唯有诸圣，即是善人；唯有诸善人，即是诸圣。诸圣法者即诸善人法；诸善人法者即诸圣法。诸圣律者即诸善人律；诸善人律者即诸圣律。或称圣或称善，或谓圣法或谓善法，或云圣律或云善律，皆同一法，成正等分。』
‘‘Kasmā pana bhagavā sabbadhammamūlapariyāyaṃ vo, bhikkhave, desessāmī’’ti vatvā taṃ adesetvāva ‘‘idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī’’ti evaṃ puthujjanaṃ niddisīti? Puggalādhiṭṭhānāya dhammadesanāya tamatthaṃ āvikātuṃ. Bhagavato hi dhammādhiṭṭhānā dhammadesanā, dhammādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā puggaladesanā, puggalādhiṭṭhānā dhammadesanāti dhammapuggalavaseneva tāva catubbidhā desanā.
复次，世尊示现将为汝等广行法之根本而宣说，尔时说言：“比库，当此，闻法凡夫为不识诸圣者。”此乃利于众生，弘扬法教之目的。盖世尊以法为根本故，有法为根本人所说法，无论对人所说人法，或曰以人为根本所说人法，或曰以人为根本所说法，十方圆满之教法，悉归此四种分类。
Tattha, ‘‘tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Imā kho, bhikkhave, tisso vedanā’’ti (saṃ. ni. 4.250) evarūpī dhammādhiṭṭhānā dhammadesanā veditabbā. ‘‘Cha dhātuyo ayaṃ putiso cha phassāyatano aṭṭhārasa manopavicāro caturādhiṭṭhāno’’ti (ma. ni. 3.343) evarūpī dhammādhiṭṭhānā puggaladesanā. ‘‘Tayome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ. Katame tayo? Andho ekacakkhu dvicakkhu. Katamo ca, bhikkhave, puggalo andho’’ti? (A. ni. 3.29) evarūpī puggalādhiṭṭhānā puggaladesanā. ‘‘Katamañca, bhikkhave, duggatibhayaṃ? Idha, bhikkhave, ekacco iti paṭisañcikkhati, kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ…pe… suddhamattānaṃ pariharati. Idaṃ vuccati, bhikkhave, duggatibhaya’’nti (a. ni. 4.121) evarūpī puggalādhiṭṭhānā dhammadesanā.
其处，应当知有“三种感受”，比库们。何为是三？谓乐受、苦受、不苦不乐受。此即比库们所说之三种感受。此类法为类似教理之立场讲说。例如记载有“此界六界与十八触，心所分别四摄”说，是为此类法之个人说法立场。又云：“有三种个人，在世间安住。何为三？一者盲，二者一目人，三者二目人。何者为盲？”此为人物观立场个人说法。又问：“何谓不善道忧恐？在此有一人反思：因身恶行、恶果、恶终……纯净者远离。此即为不善道忧恐。”此类个人观立场之法说。
Svāyaṃ idha yasmā puthujjano apariññātavatthuko, apariññāmūlikā ca idhādhippetānaṃ sabbadhammānaṃ mūlabhūtā maññanā hoti, tasmā puthujjanaṃ dassetvā puggalādhiṭṭhānāya desanāya tamatthaṃ āvikātuṃ, ‘‘idha, bhikkhave, assutavā puthujjano ariyānaṃ adassāvī’’ti evaṃ puthujjanaṃ niddisīti veditabbo.
自体而言，此俗人因无明故，对无知为本之世间诸法生起认知，因此对俗人之个人观说法，若欲让其理解意义，应以“此人俗者未见圣人”之说喻，引导俗人认识。
Suttanikkhepavaṇṇanā niṭṭhitā. · 经之安立的注释完毕。
Pathavīvāravaṇṇanā地段的注释
Evaṃ puthujjanaṃ niddisitvā idāni tassa pathavīādīsu vatthūsu sabbasakkāyadhammajanitaṃ maññanaṃ dassento, pathaviṃ pathavitotiādimāha. Tattha lakkhaṇapathavī sasambhārapathavī ārammaṇapathavī sammutipathavīti catubbidhā pathavī. Tāsu ‘‘katamā ca, āvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigata’’ntiādīsu (vibha. 173) vuttā lakkhaṇapathavī. ‘‘Pathaviṃ khaṇeyya vā khaṇāpeyya vā’’tiādīsu (pāci. 85) vuttā sasambhārapathavī. Ye ca kesādayo vīsati koṭṭhāsā, ayolohādayo ca bāhirā. Sā hi vaṇṇādīhi sambhārehi saddhiṃ pathavīti sasambhārapathavī. ‘‘Pathavīkasiṇameko sañjānātī’’tiādīsu (dī. ni. 3.360) āgatā pana ārammaṇapathavī, nimittapathavītipi vuccati. Pathavīkasiṇajjhānalābhī devaloke nibbatto āgamanavasena pathavīdevatāti nāmaṃ labhati. Ayaṃ sammutipathavīti veditabbā. Sā sabbāpi idha labbhati. Tāsu yaṃkañci pathaviṃ ayaṃ puthujjano pathavito sañjānāti, pathavīti sañjānāti, pathavībhāgena sañjānāti, lokavohāraṃ gahetvā saññāvipallāsena sañjānāti pathavīti. Evaṃ pathavībhāgaṃ amuñcantoyeva vā etaṃ ‘‘sattoti vā sattassā’’ti vā ādinā nayena sañjānāti. Kasmā evaṃ sañjānātīti na vattabbaṃ. Ummattako viya hi puthujjano. So yaṃkiñci yena kenaci ākārena gaṇhāti. Ariyānaṃ adassāvitādibhedameva vā ettha kāraṇaṃ. Yaṃ vā parato ‘‘apariññātaṃ tassā’’ti vadantena bhagavatāva vuttaṃ.
于是对俗人说法后，今当示现其于地等诸物中一切五蕴之认知。谓称地曰“土地”。土地有四种：标志土地、聚合土地、所缘土地、约定土地。标志土地者，谓“何为内在土地？谓内藏粗硬辛性等。”谓聚合土地者，所谓“能剖能断”。头发等二十三组块，铁铜等六种矿物为离散之聚合体，是为聚合土地。所缘土地，又称相缘土地。据传闻，通晓土地相缘者，转生天间为土地神，名为约定土地。此地为一切皆具之约定土地。于此，凡俗人所觉识之某一地，谓为土地，他唤为地，或别称某地分段，乃至凭世俗习惯而妄识之，皆名土地。恒言“是某或某之地”。凡俗人犹如狂者，如此随意感应接受某种形状，非因圣者所未见而生也。被称非明者，乃世尊所言“彼者未知”之故。
Pathaviṃ pathavito saññatvāti so taṃ pathaviṃ evaṃ viparītasaññāya sañjānitvā, ‘‘saññānidānā hi papañcasaṅkhā’’ti (su. ni. 880) vacanato aparabhāge thāmapattehi taṇhāmānadiṭṭhipapañcehi idha maññanānāmena vuttehi maññati kappeti vikappeti, nānappakārato aññathā gaṇhāti. Tena vuttaṃ ‘‘pathaviṃ maññatī’’ti. Evaṃ maññato cassa tā maññanā oḷārikanayena dassetuṃ ‘‘yā ayaṃ kesā lomā’’tiādinā nayena vīsatibhedā ajjhattikā pathavī vuttā. Yā cāyaṃ vibhaṅge ‘‘tattha katamā bāhirā pathavīdhātu? Yaṃ bāhiraṃ kakkhaḷaṃ kharigataṃ kakkhaḷattaṃ kakkhaḷabhāvo bahiddhā anupādinnaṃ. Seyyathidaṃ, ayo lohaṃ tipu sīsaṃ sajjhaṃ muttā maṇi veḷuriyaṃ saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ tiṇaṃ kaṭṭhaṃ sakkharā kaṭhalaṃ bhūmi pāsāṇo pabbato’’ti (vibha. 173) evaṃ bāhirā pathavī vuttā. Yā ca ajjhattārammaṇattike nimittapathavī, taṃ gahetvā ayamatthayojanā vuccati.
关于认知土地，即此人由反向认知产生，谓“识所缘起为烦恼纷扰”之说而生疑惑，故心境杂乱妄执、扭曲变化，以多种错别方式分别，又由此分别称之“认土地”。因如此妄想，令人显现“此乃发毛”。遂以发毛等二十三部分作内在土地。又言何为外在土地？谓“外为粗硬、辛性、辛性质，非从内出。”例如铁、铜、钛、铅、锡、玛瑙、铜钵、石、砂、银、血赤、泥、芦、木、糖、菓等，皆属外在土地。又所谓内在标志之相缘土地，取此为所缘，故名约定土地。
Pathaviṃ maññatīti tīhi maññanāhi ahaṃ pathavīti maññati, mama pathavīti maññati, paro pathavīti maññati, parassa pathavīti maññati, atha vā ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati, mānamaññanāya maññati, diṭṭhimaññanāya maññati. Kathaṃ? Ayañhi kesādīsu chandarāgaṃ janeti kese assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. Lome, nakhe, dante, tacaṃ, aññataraṃ vā pana rajjanīyavatthuṃ. Evaṃ ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati. Iti me kesā siyuṃ anāgatamaddhānaṃ. Iti lomātiādinā vā pana nayena tattha nandiṃ samannāneti. ‘‘Imināhaṃ sīlena vā…pe… brahmacariyena vā evaṃ siniddhamudusukhumanīlakeso bhavissāmī’’tiādinā vā pana nayena appaṭiladdhānaṃ paṭilābhāya cittaṃ paṇidahati. Evampi ajjhattikaṃ pathaviṃ taṇhāmaññanāya maññati.
所谓认识土地，即以三种认识分别：我视土地、属我视、他视、属他视，或因内在土地的欲爱妄执、慢妄执和见妄执所认。如何认？谓内发毛等诸处生爱，喜好、看待、敬重、坚持。发毛、指甲、牙齿、皮肤及某些宜涂抹物亦属之。此即内在土地之欲识妄执。于是称其发毛等为未来时光所生。或以发毛等为欣悦缘故，称以清净、柔润、青黑头发为乐，称以“我以此戒律……行为清净柔乐”而欣悦；若不能得已，则心发愁恼。此亦属于对内在土地之欲识妄执。
Tathā attano kesādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti, ‘‘seyyohamasmīti vā sadisohamasmīti vā hīnohamasmīti vā’’ti. Evaṃ ajjhattikaṃ pathaviṃ mānamaññanāya maññati. ‘‘Taṃ jīvaṃ taṃ sarīra’’nti (ma. ni. 2.187) āgatanayena pana kesaṃ ‘‘jīvo’’ti abhinivisati. Esa nayo lomādīsu. Evaṃ ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati.
乃至依自他发毛等之增减而生慢心，谓“彼与我相同”或“类似我”，或“我较下劣”等，此皆是对内在土地之慢妄执。又谓《大念处经》所说“此生命此身”中，“生命”为发毛之生命，故以发毛等相联系，此谓对内在土地之见识妄执。
Atha vā ‘‘yā ceva kho panāvuso, ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā , taṃ netaṃ mamā’’ti (ma. ni. 1.302) imissā pavattiyā paccanīkanayena kesādibhedaṃ pathaviṃ etaṃ mama esohamasmi eso me attāti abhinivisati. Evampi ajjhattikaṃ pathaviṃ diṭṭhimaññanāya maññati. Evaṃ tāva ajjhattikaṃ pathaviṃ tīhi maññanāhi maññati.
又如‘若有阿阇世，内在的地界，以及外在的地界，这些地界，无论是内是外，都非我所有’（中部念经集1.302）。依此教法的抉择，指出尘沙等差别，内在地界为我、我是、有我所有之念紧紧附着。由此，内在地界为自我所见的认知。如此，内在地界仅由三种分别的认知所见。
Yathā ca ajjhattikaṃ evaṃ bāhirampi. Kathaṃ? ‘‘Ayañhi ayalohādīsu chandarāgaṃ janeti. Ayalohādīni assādeti abhinandati abhivadati ajjhosāya tiṭṭhati. Mama ayo mama lohantiādinā nayena ayādīni mamāyati rakkhati gopayati, evaṃ bāhiraṃ pathaviṃ taṇhāmaññanāya maññati. Iti me ayalohādayo siyuṃ anāgatamaddhānanti vā panettha nandiṃ samannāneti, imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā evaṃ sampannaayalohādiupakaraṇo bhavissāmī’’ti appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati. Evampi bāhiraṃ pathaviṃ taṇhāmaññanāya maññati.
外在地界亦是如此。如何呢？‘他对金属等器物，生起爱好之情；触及金属等器物，喜悦尊敬，伫立在前护卫。他以我之铁、我之金属等名义，护持守护这些外在器物，由此生起外在地界为我所爱之分别见。’据此，我等金属诸物可能为未来财富，或以此欢喜心增长；凭此善行、声行、苦行、梵行的具足，必将成为这样完善的金属等工具之所有者。此语乃对未得之法所持有所求心，令心欣悦。由此，外在地界为渴爱分别所见。
Tathā attano ayalohādīnaṃ sampattiṃ vā vipattiṃ vā nissāya mānaṃ janeti ‘‘imināhaṃ seyyosmīti vā, sadisosmīti vā hīnosmīti vā’’ti (vibha. 832) evaṃ bāhiraṃ pathaviṃ mānamaññanāya maññati. Aye jīvasaññī hutvā pana ayaṃ ‘‘jīvo’’ti abhinivisati. Esa nayo lohādīsu. Evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati.
同样，他也基于自己金属等器具的得失，生起自尊傲慢之心，称‘此为我所有，彼为我同类，彼为下劣。’依此在外地界生起我见分别。彼虽已成为生命有情，但此谓‘生命’者仍执着于此。这种智见诠释于金属等器物上。由此，于外地界亦生起我见分别。
Atha vā ‘‘idhekacco pathavīkasiṇaṃ attato samanupassati. Yaṃ pathavīkasiṇaṃ, so ahaṃ. Yo ahaṃ, taṃ pathavīkasiṇanti pathavīkasiṇañca attañca advayaṃ samanupassatī’’ti (paṭi. ma. 1.131) paṭisambhidāyaṃ vuttanayeneva nimittapathaviṃ ‘‘attā’’ti abhinivisati. Evaṃ bāhiraṃ pathaviṃ diṭṭhimaññanāya maññati. Evampi bāhiraṃ pathaviṃ tīhi maññanāhi maññati. Evaṃ tāva ‘‘pathaviṃ maññatī’’ti ettha tissopi maññanā veditabbā. Ito paraṃ saṅkhepeneva kathayissāma.
又如‘此处某人自观地界之相。此地界即我，我即是此地界。彼能如实观照地界与我二者不二合一’（毗婆沙论略释1.131）。此种了知之说，谓以缘相地界为“我”的主张。由此，在外地界亦生起我见分别。如此，外地界同内地界般，由三种分别分别而见。此处‘自以为地界’时，亦应知有第三者之识作此分辨。此后略说之。
Pathaviyāmaññatīti ettha pathaviyāti bhummavacanametaṃ. Tasmā ahaṃ pathaviyāti maññati, mayhaṃ kiñcanaṃ palibodho pathaviyāti maññati, paro pathaviyāti maññati, parassa kiñcanaṃ palibodho pathaviyāti maññatīti ayamettha attho.
所谓‘以地界为我见’，此地界语即称‘土地’之意。故此，‘我’谓‘地’时，含有我知一切之义；‘我的’谓地界时，意指对其有所了知；‘他者的’谓地界时，意为对他所为地界有所了知。此为此处义理。
Atha vā yvāyaṃ ‘‘kathaṃ rūpasmiṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati, tassa evaṃ hoti, ayaṃ kho me attā, so kho pana me attā imasmiṃ rūpeti evaṃ rūpasmiṃ vā attānaṃ samanupassatī’’ti (paṭi. ma. 1.131) etassa atthanayo vutto, eteneva nayena vedanādidhamme attato gahetvā tato ajjhattikabāhirāsu pathavīsu yaṃkiñci pathaviṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā imissā pathaviyāti maññanto pathaviyā maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Yadā pana teneva nayena so kho panassa attā pathaviyāti maññati, tadā diṭṭhimaññanā eva yujjati. Itarāyopi pana icchanti.
又如‘如何于色相中自观我？此处有人自观感受、想、行、识，谓此即我，此即我在色法中。’（毗婆沙论略释1.131）此义之说，即依此理，以感受等法自观为我，且推及内外地界，以其相状相貌加以辨识，故谓‘此即我与我在彼地界中’以此分别而生我所见。乃见此中自我，生起爱欲、字心、骄慢、渴爱之分别认知亦应当知。当彼以此理观为自我时，此即真见觉知。其他人亦生诸欲望。
Pathavito maññatīti ettha pana pathavitoti nissakkavacanaṃ. Tasmā saupakaraṇassa attano vā parassa vā yathāvuttappabhedato pathavito uppattiṃ vā niggamanaṃ vā pathavito vā añño attāti maññamāno pathavito maññatīti veditabbo, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Apare āhu pathavīkasiṇaṃ parittaṃ bhāvetvā tato aññaṃ appamāṇaṃ attānaṃ gahetvā pathavito bahiddhāpi me attāti maññamāno pathavito maññatīti.
此处“地”一词用作助动词，故称“地”为附属语。因此，虽然是自己的或他者的器物，因为所述的差别，就称此为“地”。当他人以不同见解认作不是自己的“地”，此即谓“地”的见解错谬。在彼他者的见解错谬中，因心起于爱、我慢，故应当了解贪欲、我慢的见解也应辨识。此外，有人说，在修习地界禅法的保护之后，再以另一无量境界把自我取持于外，则心想“我即是地”，此亦称为认地为我。
Pathaviṃ meti maññatīti ettha pana kevalañhi mahāpathaviṃ taṇhāvasena mamāyatīti iminā nayena pavattā ekā taṇhāmaññanā eva labbhatīti veditabbā. Sā cāyaṃ mama kesā, mama lomā, mama ayo, mama lohanti evaṃ yathāvuttappabhedāya sabbāyapi ajjhattikabāhirāya pathaviyā yojetabbāti.
此处谓“我即是地”的见解，即唯有大地受贪欲熏染而被我所执持。由此法则，只有一向对贪欲起错觉的见解才能成立。这个核心即是“我的是头发”、“我的是体毛”、“我的是骨髓”、“我的是血液”等等，诸种按理正确区别的，所有内外之“地”均当以此法修禅。
Pathaviṃabhinandatīti vuttappakārameva pathaviṃ taṇhādīhi abhinandati, assādeti, parāmasati cāti vuttaṃ hoti. ‘‘Pathaviṃ maññatī’’ti eteneva etasmiṃ atthe siddhe kasmā etaṃ vuttanti ce. Avicāritametaṃ porāṇehi. Ayaṃ pana attano mati, desanāvilāsato vā ādīnavadassanato vā. Yassā hi dhammadhātuyā suppaṭividdhattā nānānayavicitradesanāvilāsasampanno, ayaṃ sā bhagavatā suppaṭividdhā. Tasmā pubbe maññanāvasena kilesuppattiṃ dassetvā idāni abhinandanāvasena dassento desanāvilāsato vā idamāha . Yo vā pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, so yasmā na sakkoti pathavīnissitaṃ taṇhaṃ vā diṭṭhiṃ vā pahātuṃ, tasmā pathaviṃ abhinandatiyeva. Yo ca pathaviṃ abhinandati, dukkhaṃ so abhinandati, dukkhañca ādīnavoti ādīnavadassanatopi idamāha. Vuttañcetaṃ bhagavatā ‘‘yo, bhikkhave, pathavīdhātuṃ abhinandati, dukkhaṃ so abhinandati, yo dukkhaṃ abhinandati, aparimutto so dukkhasmāti vadāmī’’ti.
所谓欢喜地界，即是以地及诸贪欲等而欢喜、依止、赞叹。那么“我即是地”这句话，在此义中为什么被这样说呢？这是古时候未经质疑的常说法。此是自己的意见，或是由说法上的修饰、对苦造成障碍的见法而生。因佛陀所教法正如法彻入法性，拥有多样知见、诸种教说的修饰光华，因此这是佛陀深入教授的。过去藉由见解错误显现烦恼生起，如今则由欢喜显现故灭及教说修饰。若有人持“我即是地”、“我即是地界”、“我即是大地”的见解者，因无法舍弃执地的贪欲与见故，应视为欢喜地界者。欢喜地界者即欢喜苦，苦亦为烦恼障碍，故有云：世尊告诫比库们“若欢喜地界者，亦即欢喜苦，欢喜苦者则难以解脱苦。”
Evaṃ pathavīvatthukaṃ maññanaṃ abhinandanañca vatvā idāni yena kāraṇena so maññati, abhinandati ca, taṃ kāraṇaṃ āvikaronto āha taṃ kissa hetu, apariññātaṃ tassāti vadāmīti. Tassattho, so puthujjano taṃ pathaviṃ kissa hetu maññati, kena kāraṇena maññati, abhinandatīti ce. Apariññātaṃ tassāti vadāmīti, yasmā taṃ vatthu tassa apariññātaṃ, tasmāti vuttaṃ hoti. Yo hi pathaviṃ parijānāti, so tīhi pariññāhi parijānāti ñātapariññāya tīraṇapariññāya pahānapariññāyāti.
如此欢喜地界，应明其缘由，故世尊言此缘由不明。换言之，当外道问：此人缘何执著地？因何欢喜地？答曰：缘由未明。因其所执著或其缘由未明故，称之为未明缘故。诚知之者，对地界有三种明了，即分别明了、彻底明了、舍弃明了。
Tattha katamā ñātapariññā. Pathavīdhātuṃ parijānāti, ayaṃ pathavīdhātu ajjhattikā, ayaṃ bāhirā, idamassā lakkhaṇaṃ, imāni rasapaccupaṭṭhānapadaṭṭhānānīti, ayaṃ ñātapariññā. Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā pathavīdhātuṃ tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi, ayaṃ tīraṇapariññā. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena pathavīdhātuyā chandarāgaṃ pajahati, ayaṃ pahānapariññā.
何为分别明了？是对地界内部、外部标识及诸感官之附属等，依其所成、破坏、变化等方面有明确知识，这为分别明了。何为彻底明了？即依据上述分别知识，彻底了知地界无常、苦、病等性质，这为彻底明了。何为舍弃明了？即在彻底了解后，依理断除对地界的渴爱与痴爱，此为舍弃明了。
Nāmarūpavavatthānaṃ vā ñātapariññā. Kalāpasammasanādianulomapariyosānā tīraṇapariññā. Ariyamagge ñāṇaṃ pahānapariññāti. Yo pathaviṃ parijānāti, so imāhi tīhi pariññāhi parijānāti, assa ca puthujjanassa tā pariññāyo natthi, tasmā apariññātattā pathaviṃ maññati ca abhinandati cāti. Tenāha bhagavā – idha, bhikkhave, assutavā puthujjano…pe… pathaviṃ maññati, pathaviyā maññati, pathavito maññati, pathaviṃ meti maññati, pathaviṃ abhinandati. Taṃ kissa hetu? Apariññātaṃ tassāti vadāmī’’ti.
对名色的分别明了，对色聚集及其废灭等依次观察的彻底明了，以及圣道智慧的舍弃明了。修习地界者应当依三智知而理解。但凡夫不具此三明故，故生未明缘故而执著地界、欢喜地界。对此，世尊说：“诸比库，当知凡夫不晓真理乃执著地、欢喜地。其缘何故？由其不明白故。”
Pathavīvāravaṇṇanā niṭṭhitā. · 地段的注释完毕。
Āpovārādivaṇṇanā水界品等的解释
Āpaṃāpatoti etthāpi lakkhaṇasasambhārārammaṇasammutivasena catubbidho āpo. Tesu ‘‘tattha, katamā ajjhattikā āpodhātu. Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa ajjhattaṃ upādinna’’ntiādīsu (vibha. 174) vutto lakkhaṇaāpo. ‘‘Āpokasiṇaṃ uggaṇhanto āpasmiṃ nimittaṃ gaṇhātī’’tiādīsu vutto sasambhārāpo. Sesaṃ sabbaṃ pathaviyaṃ vuttasadisameva. Kevalaṃ yojanānaye pana ‘‘pittaṃ semha’’ntiādinā nayena vuttā dvādasabhedā ajjhattikā āpodhātu, ‘‘tattha, katamā bāhirā āpodhātu? Yaṃ bāhiraṃ āpo āpogataṃ, sineho sinehagataṃ bandhanattaṃ rūpassa bahiddhā anupādinnaṃ. Seyyathidaṃ, mūlaraso khandharaso tacaraso pattaraso puppharaso phalaraso khīraṃ dadhi sappi navanītaṃ telaṃ madhu phāṇitaṃ bhummāni vā udakāni antalikkhāni vā’’ti (vibha. 174) evaṃ vuttā ca bāhirā āpodhātu veditabbā, yo ca ajjhattārammaṇattike nimittaāpo.
所谓水质，亦如性质聚合、色相生成之因缘，水有四种。此中所谓『内在之水元素』，乃指内在自体，水性质所摄，凝聚、溶融、生苦，以致形质内在依止之水。又如『执持水相者，即水元素』者说，此谓聚合之水。其余一切皆与地质类似。至于仅论长度之量度，谓为『稠密』等，以十二种分别，故说有十二类内在水元素。又所谓『外在水元素』，即指外在水，此水性属流动、水质流转、附着性非依止于形色之外水。譬如此：根汁、树脂、汁液、叶汁、花汁、果汁、乳汁、酥油、油脂、蜜、鲜肉之汁，地下水、雨水等，皆谓外在水元素，须当知之；内在水元素则为感受相内之水相。
Tejaṃ tejatoti imasmiṃ tejovārepi vuttanayeneva vitthāro veditabbo. Yojanānaye panettha ‘‘yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatī’’ti (vibha. 175) evaṃ vuttā catuppabhedā ajjhattikā tejodhātu. ‘‘Tattha katamā bāhirā tejodhātu? Yaṃ bāhiraṃ tejo tejogataṃ usmā usmāgataṃ usumaṃ usumagataṃ bahiddhā anupādinnaṃ. Seyyathidaṃ, kaṭṭhaggi palālaggi tiṇaggi gomayaggi thusaggi saṅkāraggi indaggi aggisantāpo sūriyasantāpo kaṭṭhasannicayasantāpo tiṇasannicayasantāpo dhaññasannicayasantāpo bhaṇḍasannicayasantāpo’’ti (vibha. 175) evaṃ vuttā ca bāhirā tejodhātu veditabbā.
火质，称火性，以此光明相续辨别释义。当中以长度量度分类，则依此四种内在火元素，即『使物升温、使物变老、使物腐坏、使物转变色相』的火。至于何者为外火元素？所谓外火，乃是属于火性质所摄、具有热度、温度之火，非依止形相之外火。譬如木炭、干草、稻禾、麦、棉、草木、火焰、太阳火、柴堆火、草堆火、谷堆火、器皿堆火等，皆称外火元素，理当分别认识。
Vāyaṃ vāyatoti imassa vāyavārassāpi yojanānaye pana ‘‘uddhaṅgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā satthakavātā khurakavātā uppalakavātā assāso passāso’’ti evaṃ vuttā ajjhattikā vāyodhātu. ‘‘Tattha katamā bāhirā vāyodhātu? Yaṃ bāhiraṃ vāyo vāyogataṃ thambhitattaṃ rūpassa bahiddhā anupādinnaṃ. Seyyathidaṃ, puratthimā vātā pacchimā vātā uttarā vātā dakkhiṇā vātā sarajā vātā arajā vātā sītā vātā uṇhā vātā parittā vātā adhimattā vātā kāḷavātā verambhavātā pakkhavātā supaṇṇavātā tālavaṇṭavātā vidhūpanavātā’’ti (vibha. 176) evaṃ vuttā ca bāhirā vāyodhātu veditabbā. Sesaṃ vuttanayamevāti. Ettāvatā ca yvāyaṃ –
风质，即空气质，以其运动性质分别，亦以长度度量分类。内在风元素包括：上升风、下降风、弯曲风、劲风、流风、遍行诸根风、严重风、足风、莲花风、深呼吸风、粗呼吸风等。何者为外风元素？即属于风性质所摄、具有牵拉性质、非系依止形色之表面风。譬如东风、西风、北风、南风、嫩风、老风、寒风、热风、急风、黑风、卷风、翼风、狮子风、巢穴风及摧破风等，皆称外风元素，应当认知。余下之说即如是。由是观之，
‘‘Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;
『如所闻法，一法唯有一性质；』
Vuttā bhavanti sabbe, iti vutto lakkhaṇo hāro’’ti. –
『所说皆为性质聚合，称为性聚。』
Evaṃ nettiyaṃ lakkhaṇo nāma hāro vutto, tassa vasena yasmā catūsu bhūtesu gahitesu upādārūpampi gahitameva bhavati, rūpalakkhaṇaṃ anatītattā. Yañca bhūtopādārūpaṃ so rūpakkhandho. Tasmā ‘‘assutavā puthujjano pathaviṃ āpaṃ tejaṃ vāyaṃ maññatī’’ti vadantena atthato rūpaṃ attato samanupassatītipi vuttaṃ hoti. ‘‘Pathaviyā āpasmiṃ tejasmiṃ vāyasmiṃ maññatī’’ti vadantena rūpasmiṃ vā attānaṃ samanupassatīti vuttampi hoti. ‘‘Pathavito āpato tejato vāyato maññatī’’ti vadantena rūpato añño attāti siddhattā rūpavantaṃ vā attānaṃ attani vā rūpaṃ samanupassatītipi vuttaṃ hoti. Evametā catasso rūpavatthukā sakkāyadiṭṭhimaññanā veditabbā. Tattha ekā ucchedadiṭṭhi, tisso sassatadiṭṭhiyoti dveva diṭṭhiyo hontīti ayampi atthaviseso veditabbo.
如此说义，即名为『性聚』，因其聚者，乃四大中质相所摄故，为形色性。四大中质相即为色蕴。故有人谓『未闻世人，认为地、水、火、风为实有，乃是误解，乃从方便而观色法；』亦即色法乃自性而观，如是四色物及其所住，令见身有所执着。由此可知，世人若言地、水、火、风为我，实际上乃缘色法起执见。由此，若观此四色实体，则可知我见、断灭见、永久见三种见解，二见为常，亦须知之，此亦是特定涵义。
Āpovārādivaṇṇanā niṭṭhitā. · 水界品等的解释完毕。
Bhūtavārādivaṇṇanā大种品等的解释
§3
3. Evaṃ rūpamukhena saṅkhāravatthukaṃ maññanaṃ vatvā idāni ye saṅkhāre upādāya sattā paññapīyanti, tesu saṅkhāresu sattesupi yasmā puthujjano maññanaṃ karoti, tasmā te satte niddisanto bhūte bhūtato sañjānātītiādimāha. Tatthāyaṃ bhūtasaddo pañcakkhandhaamanussadhātuvijjamānakhīṇāsavasattarukkhādīsu dissati. ‘‘Bhūtamidanti, bhikkhave, samanupassathā’’tiādīsu (ma. ni. 1.401) hi ayaṃ pañcakkhandhesu dissati. ‘‘Yānīdha bhūtāni samāgatānī’’ti (su. ni. 224) ettha amanussesu. ‘‘Cattāro kho, bhikkhu, mahābhūtā hetū’’ti (ma. ni. 3.86) ettha dhātūsu. ‘‘Bhūtasmiṃ pācittiya’’ntiādīsu (pāci. 69) vijjamāne. ‘‘Yo ca kālaghaso bhūto’’ti (jā. 1.10.190) ettha khīṇāsave. ‘‘Sabbeva nikkhipissanti bhūtā loke samussaya’’nti (dī. ni. 2.220) ettha sattesu. ‘‘Bhūtagāmapātabyatāyā’’ti (pāci. 90) ettha rukkhādīsu. Idha panāyaṃ sattesu vattati, no ca kho avisesena. Cātumahārājikānaṃ hi heṭṭhā sattā idha bhūtāti adhippetā.
第三、由色相之缘生诸行，谓执着诸行者，此时诸行之上现有众生。由于世俗之人，对诸行起执著念故，于是谓此众生，实为执著所依，故称为“众生”。其中“众生”一词，于五蕴等自然法界及未断烦恼之树等诸中显现。经中如《大毗尼》一四〇一中有言：“诸比库，当观此为众生。”又如《增支部·尼柯耶》二二四中言：“此处所说众生皆为非人。”此乃针对非人类；又《大毗尼》三八六中称：“比库，当知四大为众生因。”此指四大界；又如律中“众生较戒”等处，即是说五明漏已断者；《长部童子经》一一〇中言：“曾为杀人之众生。”此指漏已断者；《增支长部·尼柯耶》二二〇中：“一切众生，搅乱世间。”此指有情众生；律藏九○所依《众生村落》等，即指树及诸物。由此可知，众生概念在此多指有情，非特指某一类别。有时此名施加于四天王下族众生，意指此处之众生。言及众生者，是以“众生”观念为属。此并无特殊例外。四大王以下众生，此亦称为众生而已。
Tattha bhūte bhūtato sañjānātītiādi vuttanayameva. Bhūte maññatītiādīsu pana tissopi maññanā yojetabbā. Kathaṃ? Ayañhi ‘‘so passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgibhūta’’nti (a. ni. 7.50) vuttanayena bhūte subhā sukhitāti gahetvā rajjati, disvāpi ne rajjati, sutvāpi, ghāyitvāpi, sāyitvāpi, phusitvāpi, ñatvāpi. Evaṃ bhūte taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ khattiyamahāsālānaṃ vā sahabyataṃ upapajjeyya’’ntiādinā (dī. ni. 3.337) vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahati, evampi bhūte taṇhāmaññanāya maññati. Attano pana bhūtānañca sampattivipattiṃ nissāya attānaṃ vā seyyaṃ dahati. Bhūtesu ca yaṃkiñci bhūtaṃ hīnaṃ attānaṃ vā hīnaṃ, yaṃkiñci bhūtaṃ seyyaṃ . Attānaṃ vā bhūtena, bhūtaṃ vā attanā sadisaṃ dahati. Yathāha ‘‘idhekacco jātiyā vā…pe… aññataraññatarena vatthunā pubbakālaṃ parehi sadisaṃ attānaṃ dahati. Aparakālaṃ attānaṃ seyyaṃ dahati. Pare hīne dahati, yo evarūpo māno …pe… ayaṃ vuccati mānātimāno’’ti (vibha. 876-880). Evaṃ bhūte mānamaññanāya maññati.
处此“众生”“众生乃执缘生者”的说法，自是明白揭示。然而于“众生”的分别执著，则须于正见者方能应当建立。如何？如经中所说：“彼观其家主或家主子，具五欲具，和合平等。”闻此“众生”言时，虽见而不执，闻、嗅、尝、触、知皆如是。此即谓于众生起执著欲取。又如《长部·尼柯耶》三三七中彼于未得处持心着著，有如言：“我应得王侯贵族作伴侣。”由此，众生对其执著生渴爱者，亦以此而起念。自己因众生生灭及存废相续，以众生为依，亦当自我毁灭。于诸众生中，何者为生灭较劣，何者为自我较劣，何者为众生较优，何者为自我似众生，皆自我焚烧焚毁。经中有言：“此处或生或死之物，皆由不同之物于前劫及后劫相似身自燃烧焚毁；彼若不同形相便称为“自大狂”。”此即于众生执着生执见之例。
Bhūte pana ‘‘niccā dhuvā sassatā avipariṇāmadhammā’’ti vā ‘‘sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedentī’’ti (dī. ni. 1.168) vā maññamāno diṭṭhimaññanāya maññati. Evaṃ bhūte tīhi maññanāhi maññati.
而执众生为“常有恒久不变”或“众生悉为众生全部，皆有命息，以及生灭无力，不变定性，先天存在者，感受苦乐”等看法，则为见执著。诸种执见亦依此于众生发起。
Kathaṃ bhūtesu maññati? Tesu tesu bhūtesu attano upapattiṃ vā sukhuppattiṃ vā ākaṅkhati. Evaṃ tāva taṇhāmaññanāya bhūtesu maññati. Bhūtesu vā upapattiṃ ākaṅkhamāno dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti. Evampi bhūtesu taṇhāmaññanāya maññati. Bhūte pana samūhaggāhena gahetvā tattha ekacce bhūte seyyato dahati, ekacce sadisato vā hīnato vāti. Evaṃ bhūtesu mānamaññanāya maññati. Tathā ekacce bhūte niccā dhuvāti maññati. Ekacce aniccā adhuvāti, ahampi bhūtesu aññatarosmīti vā maññati. Evaṃ bhūtesu diṭṭhimaññanāya maññati.
如何于“众生”起执著？于众生处，执愿自我得成、或生顺利。由此因渴爱执著于众生。希求于众生生起，人故布施、修持戒律、行伍波萨他功课。由此亦于众生生起渴爱执著。然于众生中，或有些害于己，于己较劣者亦有；或有些显示于己，如卧具似者。此皆以自我及众生相似相互焚烧。如是执为“我生恒常安稳”，或执为“无常无定”，或对应诸众生分别持见。诸种见解，皆于众生一一执著现起。
Bhūtato maññatīti ettha pana saupakaraṇassa attano vā parassa vā yato kutoci bhūtato uppattiṃ maññamāno bhūtato maññatīti veditabbo, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Bhūte meti maññatīti ettha pana ekā taṇhāmaññanāva labbhati. Sā cāyaṃ ‘‘mama puttā, mama dhītā, mama ajeḷakā, kukkuṭasūkarā, hatthigavassavaḷavā’’ti evamādinā nayena mamāyato pavattatīti veditabbā. Bhūte abhinandatīti etaṃ vuttanayameva. Apariññātaṃ tassāti ettha pana ye saṅkhāre upādāya bhūtānaṃ paññatti, tesaṃ apariññātattā bhūtā apariññātā hontīti veditabbā. Yojanā pana vuttanayeneva kātabbā.
“众生之执”处，此乃具缘器、不休自心或他心，乃于众生生起执著。由此遂至爱惜、骄慢，及由渴爱起汝执念之心。此即欲、爱、慢及执著生起。谓众生者，因执起一层渴着想。此即“吾有子、吾女、吾驴、鸡、猪、大象等”，是由此而起自我所知之迷惑。又因此对众生生起喜爱。由是，谓众生之渴着、迷执，均当如是理解。谓何为未知？是谓对此诸有执著不明了。对诸行起执著的众生即为未明诸有。此义当如此圈定讲说。
Evaṃ saṅkhepato saṅkhāravasena ca sattavasena ca maññanāvatthuṃ dassetvā idāni bhūmivisesādinā bhedena vitthāratopi taṃ dassento deve devatotiādimāha. Tattha dibbanti pañcahi kāmaguṇehi attano vā iddhiyāti devā, kīḷanti jotenti cāti attho. Te tividhā sammutidevā upapattidevā visuddhidevāti. Sammutidevā nāma rājāno deviyo rājakumārā. Upapattidevā nāma cātumahārājike deve upādāya tatuttaridevā. Visuddhidevā nāma arahanto khīṇāsavā. Idha pana upapattidevā daṭṭhabbā, no ca kho avisesena. Paranimmitavasavattidevaloke māraṃ saparisaṃ ṭhapetvā sesā cha kāmāvacarā idha devāti adhippetā. Tattha sabbā atthavaṇṇanā bhūtavāre vuttanayeneva veditabbā.
综上略述，以诸行为分界，视为有情或众生之处现在此现示，亦以各地别分，还表明诸天为“天神”等。诸天因五欲功德而显现自身神变，有时称正受天神，有时称生成天神，有时称清净天神。正受者即诸王神、诸天及王子。生成天神者，为四大王天及其上下诸神。清净天神者，即已断烦恼之阿拉汉。此中尤当观察生成天神，非谓特殊例外。又于他变天界，魔王率众安置，调治余欲行者，则此即为天神。有诸众生类之说明与上所说之“众生”义相契合。
Pajāpatinti ettha pana māro pajāpatīti veditabbo. Keci pana ‘‘tesaṃ tesaṃ devānaṃ adhipatīnaṃ mahārājādīnametaṃ adhivacana’’nti vadanti. Taṃ devaggahaṇeneva tesaṃ gahitattā ayuttanti mahāaṭṭhakathāyaṃ paṭikkhittaṃ, māroyeva pana sattasaṅkhātāya pajāya adhipatibhāvena idha pajāpatīti adhippeto. So kuhiṃ vasati? Paranimmitavasavattidevaloke . Tatra hi vasavattirājā rajjaṃ kāreti. Māro ekasmiṃ padese attano parisāya issariyaṃ pavattento rajjapaccante dāmarikarājaputto viya vasatīti vadanti. Māraggahaṇeneva cettha māraparisāyapi gahaṇaṃ veditabbaṃ. Yojanānayo cettha pajāpatiṃ vaṇṇavantaṃ dīghāyukaṃ sukhabahulaṃ disvā vā sutvā vā rajjanto taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ pajāpatino sahabyataṃ upapajjeyya’’ntiādinā vā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi pajāpatiṃ taṇhāmaññanāya maññati. Pajāpatibhāvaṃ pana patto samāno ahamasmi pajānamissaro adhipatīti mānaṃ janento pajāpatiṃ mānamaññanāya maññati. ‘‘Pajāpati nicco dhuvo’’ti vā ‘‘ucchijjissati vinassissatī’’ti vā ‘‘avaso abalo avīriyo niyatisaṅgatibhāvapariṇato chasvevābhijātīsu sukhadukkhaṃ paṭisaṃvedetī’’ti vā maññamāno pana pajāpatiṃ diṭṭhimaññanāya maññatīti veditabbo.
此处‘婆嘉跋提’一词，应知为魔王之名。然亦有些人谓：“诸天之主、大帝王等即是此称。”这说法乃借指诸天之君，故于大注解中被否定。然‘婆嘉跋提’本义为被赋予众生主宰之位的称号，专指魔王。魔王居何处？在他生天主宰世界中。彼处维萨瓦提王主治理其国。人言魔王管理一方，宛如国主子弟般居于其境内。由此亦当了解魔王成员之聚集。这里对于‘婆嘉跋提’意指欲望显著、寿命长且多乐之主宰，或闻见国主之地、或行于国境，心生渴望，渴想与‘婆嘉跋提’为伍。因所得甚少而企望从此而得，于是其心燃起，乃见‘婆嘉跋提’为己主宰，生我行众之自尊自大计，遂以所见自解：“婆嘉跋提永恒不灭”、“必被毁灭”、“生活软弱无力、无耐力，乃是习于常道者，于此生灭苦乐生灭处体会。”意谓此主体自视时，心生此种见解识知。
Pajāpatisminti ettha pana ekā diṭṭhimaññanāva yujjati. Tassā evaṃ pavatti veditabbā. Idhekacco ‘‘pajāpatismiṃ ye ca dhammā saṃvijjanti, sabbe te niccā dhuvā sassatā avipariṇāmadhammā’’ti maññati. Atha vā ‘‘pajāpatismiṃ natthi pāpaṃ, na tasmiṃ pāpakāni kammāni upalabbhantī’’ti maññati.
此处‘婆嘉跋提思’一词，乃指带有一种见解识知者。其本义当如此辨析：有些谓‘婆嘉跋提思’中一切法皆恒常、不变、永存之义；又有人谓‘婆嘉跋提思’中无恶，亦无恶业生起。
Pajāpatitoti ettha tissopi maññanā labbhanti. Kathaṃ? Idhekacco saupakaraṇassa attano vā parassa vā pajāpatito uppattiṃ vā niggamanaṃ vā maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Pajāpatiṃ meti ettha pana ekā taṇhāmaññanāva labbhati. Sā cāyaṃ ‘‘pajāpati mama satthā mama sāmī’’tiādinā nayena mamāyato pavattatīti veditabbā. Sesaṃ vuttanayameva.
‘婆嘉跋提陀’一词，此处亦可引发相似见解。如何？有人或就自或他所取物，想成是‘婆嘉跋提陀’，此即是见解识知。在此见解中，因于所念对象中生起喜爱与我慢，亦当知此处还生渴爱与自我尊敬的见解识知。此处‘婆嘉跋提’还可引发一种渴爱见识，此种见解自念：“婆嘉跋提是我师，我的主宰。”由此观之，一切均由此说法而生。
Brahmaṃ brahmatoti ettha brūhito tehi tehi guṇavisesehīti brahmā. Apica brahmāti mahābrahmāpi vuccati, tathāgatopi brāhmaṇopi mātāpitaropi seṭṭhampi. ‘‘Sahasso brahmā dvisahasso brahmā’’tiādīsu (ma. ni. 3.165-166) hi mahābrahmā brahmāti vuccati. ‘‘Brahmāti kho, bhikkhave , tathāgatassetaṃ adhivacana’’nti ettha tathāgato.
‘梵’译为‘婆罗门’，在此中指诸种德性殊胜者即称为‘梵’。更大之‘大梵’亦称‘梵’，如如来、婆罗门、父母及诸最尊者。经典说：“有千梵，有二千梵”等（参见中译《大毗尼母经》第3卷165至166页），是指‘大梵’即‘梵’。世尊在此讲授该‘梵’称谓。
‘‘Tamonudo buddho samantacakkhu,
“夜叉诱无明者，如转轮王般，
Lokantagū sabbabhavātivatto;
通达世间，远离一切生死。”
Anāsavo sabbadukkhappahīno,
无漏者，断除一切苦者，
Saccavhayo brahme upāsito me’’ti. (cūḷani. 104) –
『真实之报常存，乃至梵天亦当恭敬我』。
Ettha brāhmaṇo.
此中说是婆罗门。
‘‘Brahmāti mātāpitaro, pubbācariyāti vuccare’’ti. (itivu. 106; jā. 2.20.181) –
『婆罗门』者，父母也；『先师』者，如此称之。
Ettha mātāpitaro. ‘‘Brahmacakkaṃ pavattetī’’ti (ma. ni. 1.148; a. ni. 5.11) ettha seṭṭhaṃ. Idha pana paṭhamābhinibbatto kappāyuko brahmā adhippeto. Taggahaṇeneva ca brahmapurohitabrahmapārisajjāpi gahitāti veditabbā. Atthavaṇṇanā panettha pajāpativāre vuttanayeneva veditabbā.
此处所云父母是指。『正行出家道』〔梵行〕也。此为上乘。此中首位再生者为寿命长久、为大梵主者。以此逻辑，亦知大梵之上师及大梵之徒弟俱为其座下随从。此义释已于此婆罗门家族中如前所述可得解。
Ābhassaravāre daṇḍadīpikāya acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati visaratīti ābhassarā. Tesaṃ gahaṇena sabbāpi dutiyajjhānabhūmi gahitā, ekatalavāsino eva cete sabbepi parittābhā appamāṇābhā ābhassarāti veditabbā.
于光明焰焚烧之节，如火苗自身灼烧般，此等由其身上流转之光辉渐息，渐熄，渐消，如火灭而散也，即是光辉。其所覆蔽者皆落于二禅地境界，独此等一众居于一处，皆为光明所庇护，光明无量无边，此即所谓光辉也。
Subhakiṇhavāre subhena okiṇṇā vikiṇṇā subhena sarīrappabhāvaṇṇena ekagghanā suvaṇṇamañjūsāya ṭhapitasampajjalitakañcanapiṇḍasassirikāti subhakiṇhā. Tesaṃ gahaṇena sabbāpi tatiyajjhānabhūmi gahitā. Ekatalavāsino eva cete sabbepi parittasubhā appamāṇasubhā subhakiṇhāti veditabbā.
清净宝座平坦洁净，周围顺畅扩展，体色光明光洁，集结如纯金光泽，庄严熠熠，称为宝座。依此宝座的特性，一切第三禅的场地皆得涵摄。若有一处孤独居住者，凡所有处皆显现完全纯净、无边的美妙，此即为宝座应当知晓。
Vehapphalavāre, vipulā phalāti vehapphalā. Catutthajjhānabhūmi brahmāno vuccanti. Atthanayayojanā pana imesu tīsupi vāresu bhūtavāre vuttanayeneva veditabbā.
广果洁净安心者称为广果。第四禅的场地称为梵天境界。其意义范围仅限于这三个禅的果实境中在生之后的所在时期，依此教说方可明辨。
Abhibhūvāre abhibhavīti abhibhū. Kiṃ abhibhavi? Cattāro khandhe arūpino. Asaññabhavassetaṃ adhivacanaṃ. Asaññasattā devā vehapphalehi saddhiṃ ekatalāyeva ekasmiṃ okāse yena iriyāpathena nibbattā, teneva yāvatāyukaṃ tiṭṭhanti cittakammarūpasadisā hutvā. Te idha sabbepi abhibhūvacanena gahitā. Keci abhibhū nāma sahasso brahmāti evamādinā nayena tattha tattha adhipatibrahmānaṃ vaṇṇayanti. Brahmaggahaṇeneva pana tassa gahitattā ayuttametanti veditabbaṃ. Yojanānayo cettha abhibhū vaṇṇavā dīghāyukoti sutvā tattha chandarāgaṃ uppādento abhibhuṃ taṇhāmaññanāya maññati. ‘‘Aho vatāhaṃ abhibhuno sahabyataṃ upapajjeyya’’ntiādinā pana nayena appaṭiladdhassa paṭilābhāya cittaṃ paṇidahantopi abhibhuṃ taṇhāmaññanāya maññati. Attānaṃ hīnato abhibhuṃ seyyato dahanto pana abhibhuṃ mānamaññanāya maññati. ‘‘Abhibhū nicco dhuvo’’tiādinā nayena parāmasanto abhibhuṃ diṭṭhimaññanāya maññatīti veditabbo. Sesaṃ pajāpativāre vuttanayameva.
支配地界意指统摄者。何以称为支配？因四蕴中无色界者称此为无色境。无觉众生者乃指天人同处广果境界，独自一处于某一时刻步行所在，以心识与业相应而存在。此皆以支配之辞涵盖在内。有些释义称千梵天为支配者，依此引导各地有不同主梵天。以梵天的广摄为准则，此数以万计。若以距离为说者，则称其寿命长。曾闻因贪恋起意竟生支配者妄念，谓：“愿我与支配者同住。”又因难得而舍弃念头，心念放下，即使心若烧灼，为了贪恋支配者而生妄念。自谓身为下劣之人，而感为支配者，似乎因此而燃烧。又自生傲慢，想为支配者。或他人否定，内心不起疑，想为支配者。以上皆见于支配地界之经义中。全集于世俗之论述所述。
Bhūtavārādivaṇṇanā niṭṭhitā. · 大种品等的解释完毕。
Ākāsānañcāyatanavārādivaṇṇanā空无边处品等的解释
§4
4. Evaṃ bhagavā paṭipāṭiyā devaloke dassentopi abhibhūvacanena asaññabhavaṃ dassetvā idāni yasmā ayaṃ vaṭṭakathā, suddhāvāsā ca vivaṭṭapakkhe ṭhitā, anāgāmikhīṇāsavā eva hi te devā. Yasmā vā katipayakappasahassāyukā te devā, buddhuppādakāleyeva honti. Buddhā pana asaṅkheyepi kappe na uppajjanti, tadā suññāpi sā bhūmi hoti. Rañño khandhāvāraṭṭhānaṃ viya hi buddhānaṃ suddhāvāsabhavo. Te teneva ca kāraṇena viññāṇaṭṭhitisattāvāsavasenapi na gahitā, sabbakālikā pana imā maññanā. Tasmā tāsaṃ sadāvijjamānabhūmiṃ dassento suddhāvāse atikkamitvā, ākāsānañcāyatanantiādimāha. Tattha ākāsānañcāyatananti tabbhūmikā cattāro kusalavipākakiriyā khandhā. Te ca tatrūpapannāyeva daṭṭhabbā bhavaparicchedakathā ayanti katvā. Esa nayo viññāṇañcāyatanādīsu. Atthayojanā pana catūsupi etesu vāresu abhibhūvāre vuttanayeneva veditabbā. Mānamaññanā cettha pajāpativāre vuttanayenāpi yujjati.
四、如是世尊通过行持展示梵天界，即使显现支配者之名，用无觉众生境示示现。因这些天寿高达数万劫，并非如佛出世时才出现。佛虽出现在无法计数的劫中也不曾产生此天界，当时此处地界空旷虚无。佛的寿命如同统摄四大支配地界者。故此不受识与觉的束缚，常识者却误以为永存。因此，显现常识天界而超越净住者，称之为空间诸处等。空间诸处指此地界中四种善业成熟之蕴。此类无人长住，常被视为生灭之调。此法则适用于识及诸处天界等。意义范围同支配境界，妄念自称支配者也适用此梵天经义。
Ākāsānañcāyatanavārādivaṇṇanā niṭṭhitā. · 空无边处品等的解释完毕。
Diṭṭhasutavārādivaṇṇanā见闻等段之解释
§5
5. Evaṃ bhūmivisesādinā bhedena vitthāratopi maññanāvatthuṃ dassetvā idāni sabbamaññanāvatthubhūtaṃ sakkāyapariyāpannaṃ tebhūmakadhammabhedaṃ diṭṭhādīhi catūhi saṅgaṇhitvā dassento, diṭṭhaṃ diṭṭhatotiādimāha.
五、如此以地界特质与差别详细展示悟见之依据。现今则表示一切妄见皆由有我分别出生，三界地界法差别以四种主要见相集合而成，亦称为所见有见。
Tattha diṭṭhanti maṃsacakkhunāpi diṭṭhaṃ, dibbacakkhunāpi diṭṭhaṃ. Rūpāyatanassetaṃ adhivacanaṃ. Tattha diṭṭhaṃ maññatīti diṭṭhaṃ tīhi maññanāhi maññati. Kathaṃ? Rūpāyatanaṃ subhasaññāya sukhasaññāya ca passanto tattha chandarāgaṃ janeti, taṃ assādeti abhinandati. Vuttampi hetaṃ bhagavatā ‘‘itthirūpe, bhikkhave, sattā rattā giddhā gadhitā mucchitā ajjhosannā, te dīgharattaṃ socanti itthirūpavasānugā’’ti (a. ni. 5.55). Evaṃ diṭṭhaṃ taṇhāmaññanāya maññati. ‘‘Iti me rūpaṃ siyā anāgatamaddhānanti vā panettha nandiṃ samannāneti, rūpasampadaṃ vā pana ākaṅkhamāno dānaṃ detī’’ti vitthāro. Evampi diṭṭhaṃ taṇhāmaññanāya maññati. Attano pana parassa ca rūpasampattiṃ vipattiṃ nissāya mānaṃ janeti. ‘‘Imināhaṃ seyyosmī’’ti vā ‘‘sadisosmī’’ti vā ‘‘hīnosmī’’ti vāti evaṃ diṭṭhaṃ mānamaññanāya maññati. Rūpāyatanaṃ pana niccaṃ dhuvaṃ sassatanti maññati, attānaṃ attaniyanti maññati, maṅgalaṃ amaṅgalanti maññati, evaṃ diṭṭhaṃ diṭṭhimaññanāya maññati. Evaṃ diṭṭhaṃ tīhi maññanāhi maññati. Kathaṃ diṭṭhasmiṃ maññati? Rūpasmiṃ attānaṃ samanupassananayena maññanto diṭṭhasmiṃ maññati. Yathā vā dhane dhaññe. Evaṃ rūpasmiṃ rāgādayoti maññantopi diṭṭhasmiṃ maññati. Ayamassa diṭṭhimaññanā. Tasmiññeva panassa diṭṭhimaññanāya maññite vatthusmiṃ sinehaṃ mānañca uppādayato taṇhāmānamaññanāpi veditabbā. Evaṃ diṭṭhasmiṃ maññati. Sesaṃ pathavīvāre vuttanayeneva veditabbaṃ.
所谓见者，即以血肉眼而见，以神通之眼而见，谓之色处。见即为妄见，三种妄见皆属。何以故？对色处以好色与乐色分别而观，因而生起贪爱之念，激起执著、喜悦。佛言：“女人形象美丽，婆罗门及贵族痴迷姑娘，沉迷不醒，长久愁苦，追随女色。”此即因见生贪恋之念。此地界之显现谓“我今之色”，或谓“未来之望”，即使具色庄严或求取布施亦是妄见。如此之见生于内心自他色财产之得失，进而产生傲慢，自谓“我为强者”“我为忠诚”“我为贱等”等妄念。对色处见为永恒不变，误以为自身、他性，是吉祥或不吉，是见所生妄念。此三种见妄念俱生妄我之执著，由见入见。何以见入见？乃因对色亲近观察而生，譬如财富粮食。如此对色处生贪嗔痴等，因见入见产生妄我见、傲慢与贪爱。同理适用于地界最后之经义解释。
Sutanti maṃsasotenapi sutaṃ, dibbasotenapi sutaṃ, saddāyatanassetaṃ adhivacanaṃ.
所谓『听觉』，既包含肉耳之所能闻，也包括天耳之所摄，此即为『根境』的统称。
Mutanti mutvā munitvā ca gahitaṃ, āhacca upagantvāti attho, indriyānaṃ ārammaṇānañca aññamaññasaṃsilese viññātanti vuttaṃ hoti, gandharasaphoṭṭhabbāyatanānametaṃ adhivacanaṃ.
所谓『知觉』，意谓听过后于心中持守不忘，能辨别诸感官所摄之境相相互相应者；本句解释是感官内所摄，称为『根缘』或更为确切，是指耳根所缘之受用，称为『闻处』。
Viññātanti manasā viññātaṃ, sesānaṃ sattannaṃ āyatanānametaṃ adhivacanaṃ dhammārammaṇassa vā. Idha pana sakkāyapariyāpannameva labbhati. Vitthāro panettha diṭṭhavāre vuttanayeneva veditabbo.
所谓『认知』，意谓由心分别所识，所余诸根所缘七种界，此等谓『境界』或『法境』。然而，此处指的正是我见中『我执』的生灭；详细义理藉由经文次第陈说，依照论书释述当依此理解。
Diṭṭhasuttavārādivaṇṇanā niṭṭhitā. · 见闻等段之解释已毕。
Ekattavārādivaṇṇanā一性等段之解释
§6
6. Evaṃ sabbaṃ sakkāyabhedaṃ diṭṭhādīhi catūhi dassetvā idāni tameva samāpannakavārena ca asamāpannakavārena ca dvidhā dassento ekattaṃ nānattantiādimāha.
第六，现于四种所见明示此身之各种分别，以上种证法，依照成就与未成就二种不同分法，依二分之差别说一合，即『合一与分别』之理。
Ekattanti iminā hi samāpannakavāraṃ dasseti. Nānattanti iminā asamāpannakavāraṃ. Tesaṃ ayaṃ vacanattho ekabhāvo ekattaṃ. Nānābhāvo nānattanti. Yojanā panettha samāpannakavāraṃ catūhi khandhehi, asamāpannakavārañca pañcahi khandhehi bhinditvā ‘‘rūpaṃ attato samanupassatī’’tiādinā sāsananayena pathavīvārādīsu vuttena ca aṭṭhakathānayena yathānurūpaṃ vīmaṃsitvā veditabbā. Keci pana ekattanti ekattanayaṃ vadanti nānattanti nānattanayaṃ. Apare ‘‘ekattasaññī attā hoti arogo paraṃ maraṇā, nānattasaññī attā hotī’’ti evaṃ diṭṭhābhinivesaṃ. Taṃ sabbaṃ idha nādhippetattā ayuttameva hoti.
所谓合一，指成就的统一状态；所谓分别，则为未成就的差别状态。此二语意即合一与多样。今此义理应以成就的四蕴为合一，对未成就则以五蕴分为分别，云『色自体现观』等教理，以及依据地狱、饿鬼等处的教说，均与注释书中例证相应，应予深究。或有人将合一称为合一的观念，分别称为分别的观念，或反之；又有人见『合一者即我，具康宁，终死，分别者即我，具病苦』等见执妄心，此皆因无权威而生混乱。
Evaṃ sabbaṃ sakkāyaṃ dvidhā dassetvā idāni tameva ekadhā sampiṇḍetvā dassento sabbaṃ sabbatotiādimāha. Yojanānayo panettha sabbaṃ assādento sabbaṃ taṇhāmaññanāya maññati. ‘‘Mayā ete sattā nimmitā’’tiādinā nayena attanā nimmitaṃ maññanto sabbaṃ mānamaññanāya maññati. ‘‘Sabbaṃ pubbekatakammahetu, sabbaṃ issaranimmānahetu, sabbaṃ ahetuapaccayā, sabbaṃ atthi, sabbaṃ natthī’’tiādinā nayena maññanto sabbaṃ diṭṭhimaññanāya maññatīti veditabbo. Kathaṃ sabbasmiṃ maññati? Idhekacco evaṃdiṭṭhiko hoti ‘‘mahā me attā’’ti. So sabbalokasannivāsaṃ tassokāsabhāvena parikappetvā so kho pana me ayaṃ attā sabbasminti maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Sesaṃ pathavīvāre vuttanayeneva veditabbaṃ.
以上一切关于『身』之说以二种面向表明；现今依一法则合并示现，谓之『一切即一切』。此处讲说依此通达，谓对一切众生因贪欲等所生见执及我慢之观察。『此诸众生皆因我所造作故』等说法，指其对一切之誓执、造作、无因缘与存在无存在等见思惑。如何生此一切见思？有人执为『我甚大』，怀以天地广大为己所有，便自认为一切即我，此即见思。其于自身爱意深重，转生自尊狂妄，生贪欲与分别。其他详细义理，依地狱等处之教文释义明了。
Evaṃ sabbaṃ sakkāyaṃ ekadhā dassetvā idāni aparenapi nayena taṃ ekadhā dassento nibbānaṃ nibbānatoti āha. Tattha nibbānanti ‘‘yato kho, bho, ayaṃ attā pañcahi kāmaguṇehi samappito samaṅgibhūto paricāreti. Ettāvatā kho, bho, ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hotī’’tiādinā nayena pañcadhā āgataṃ paramadiṭṭhadhammanibbānaṃ veditabbaṃ. Tattha nibbānaṃ assādento taṇhāmaññanāya maññati. Tena nibbānena ‘‘ahamasmi nibbānaṃ patto’’ti mānaṃ janento mānamaññanāya maññati. Anibbānaṃyeva samānaṃ taṃ nibbānato niccādito ca gaṇhanto diṭṭhimaññanāya maññatīti veditabbo.
如此，先在一体身上曾一度显现后，即今又以不同方式引导他，曾一度显现涅槃，称之为涅槃。此中，所谓涅槃者，是说“诸位，这个我以五种欲乐特质具足，身心调和清净而安住。如此，该我已证得至高正见境界的涅槃。”以此类推，须以五种教义引导对至高正见涅槃的认识。对涅槃感受时，生诸渴爱之见。由此涅槃，生“我已证得涅槃”之自尊，进而生种种我见。相反，涅槃实为无有，是断尽、除去一切故，应知视见涅槃为无我之法。
Nibbānato pana aññaṃ attānaṃ gahetvā so kho pana me ayaṃ attā imasmiṃ nibbāneti maññanto nibbānasmiṃ maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. Esa nayo nibbānato maññanāyapi. Tatrapi hi nibbānato aññaṃ attānaṃ gahetvā ‘‘idaṃ nibbānaṃ, ayaṃ attā, so kho pana me ayaṃ attā ito nibbānato añño’’ti maññanto nibbānato maññati, ayamassa diṭṭhimaññanā. Tasmiṃyeva panassa attani sinehaṃ tabbatthukañca mānaṃ uppādayato taṇhāmānamaññanāpi veditabbā. ‘‘Aho sukhaṃ mama nibbāna’’nti maññanto pana nibbānaṃ meti maññatīti veditabbo. Sesaṃ vuttanayameva. Ayaṃ panettha anugīti –
然从涅槃观，若执取他我，生“这是我之身，于此涅槃中——”之我见，即是我执之见。于此身上又生爱恋及适当我慢、渴爱及我见，亦当知悉。此是因对涅槃生我见。且于涅槃尚执取他我，念：“此乃涅槃，此即我，我之于涅槃外仍有他我。”生于涅槃之我见。于此身亦生爱及适当我慢、渴爱与我见，应予知晓。又施以“啊，我涅槃极乐”之念时，谓之执涅槃为乐，亦当知之。以上即为教理。此处以偈言之——
Yādiso esa sakkāyo, tathā naṃ avijānato;
一如此有体者，未知此体本质；
Puthujjanassa sakkāye, jāyanti sabbamaññanā.
凡夫于此有体，生诸执著认知。
Jeguccho bhiduro cāyaṃ, dukkho apariṇāyako;
此体裂散破碎，是苦而不可依恋；
Taṃ paccanīkato bālo, gaṇhaṃ gaṇhāti maññanaṃ.
愚人于此缘起，即执取为我身体。
Subhato sukhato ceva, sakkāyaṃ anupassato;
于正直与快乐中，若对自身无观照，
Salabhasseva aggimhi, hoti taṇhāya maññanā.
犹如旱虫于火中，生起渴爱之想。
Niccasaññaṃ adhiṭṭhāya, sampattiṃ tassa passato;
凭恒常执见，观察己业成果，
Gūthādī viya gūthasmiṃ, hoti mānena maññanā.
如瓜种于瓜中，生自妄慢之见。
Attā attaniyo meti, passato naṃ abuddhino;
愚痴者观我与他为异，
Ādāse viya bondhissa, diṭṭhiyā hoti maññanā.
如锁拘束囚人，见解生于执著。
Maññanāti ca nāmetaṃ, sukhumaṃ mārabandhanaṃ;
被认为无形无名，是极其细微的魔缚；
Sithilaṃ duppamuñcañca, yena baddho puthujjano.
松散而难以放松，使得外道凡夫被束缚。
Bahuṃ vipphandamānopi, sakkāyaṃ nātivattati;
纵然多次挣扎，依旧无法超越身见；
Samussitaṃ daḷhatthambhaṃ, sāva gaddulabandhano.
紧缚如坚固柱石，如同堆积的绳索束缚。
Sa’so sakkāyamalīno, jātiyā ca jarāya ca;
这身见是身、命、老死的缠绕，
Rogādīhi ca dukkhehi, niccaṃ haññati bāḷhaso.
又被疾病等苦楚持续不断强烈摧残。
Taṃ vo vadāmi bhaddante, sakkāyaṃ anupassatha;
我为尊者宣说：当观察身体现象，不应执著。
Asātato asubhato, bhedato ca anattato.
这身体现象是不真实的、不祥的、会破坏的、无我之体。
Eso sabhāvo hetassa, passaṃ evamimaṃ budho;
这种性质是缘起的，你们应如是观察，世尊即是这样教诲的；
Pahāya maññanā sabbā, sabbadukkhā pamuccatīti.
舍弃一切见解，断尽一切苦恼，从而得到解脱。
Ekattavārādivaṇṇanā niṭṭhitā. · 一性等段之解释已毕。
Puthujjanavasena catuvīsatipabbā paṭhamanayakathā niṭṭhitā. · 依凡夫之二十四章第一方法之论已毕。
Sekkhavāradutiyanayavaṇṇanā有学段第二方法之解释
§7
7. Evaṃ bhagavā pathavīādīsu vatthūsu sabbasakkāyadhammamūlabhūtaṃ puthujjanassa pavattiṃ dassetvā idāni tesveva vatthūsu sekkhassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu sekkhotiādimāha. Tattha yoti uddesavacanaṃ. Soti niddesavacanaṃ. Pikāro sampiṇḍanattho ayampi dhammo aniyatotiādīsu viya. Tena ca ārammaṇasabhāgena puggalaṃ sampiṇḍeti, no puggalasabhāgena, heṭṭhato hi puggalā diṭṭhivipannā, idha diṭṭhisampannā, na tesaṃ sabhāgatā atthi. Ārammaṇaṃ pana heṭṭhā puggalānampi tadeva, imesampi tadevāti. Tena vuttaṃ ‘‘ārammaṇasabhāgena puggalaṃ sampiṇḍeti no puggalasabhāgenā’’ti. Yopi soti iminā pana sakalena vacanena idāni vattabbaṃ sekkhaṃ dassetīti veditabbo. Bhikkhave, bhikkhūti idaṃ vuttanayameva.
7. 如是世尊在大地等诸物中，示现一切色身法为外道根源之因，展示给凡夫起于执著的现象。现今他亦在诸法中演示修习门径的起始，故比库们称此为“修习”。此处“修习”是用以说明之辞，是比喻而非真实之体。犹如蒺藜为刺痛之物，此法亦为无常等法，以执着者相缠绕。如是以缘之部分贯穿个人，而非个人的全部，因为下品众生眼见迷乱，此处所说者是正见众，不是他们的整体成员。但以缘之部分，连下品众生也可以理解这些现象和法，是以说“以缘之部分贯穿个人，而非个人的全部”。由此可知，依此整体用语，现在应当说这是“修习”之法。比库们此乃约定俗成之说。
Sekkhoti kenaṭṭhena sekkho? Sekkhadhammappaṭilābhato sekkho. Vuttañhetaṃ ‘‘kittāvatā nu kho, bhante, sekkho hotīti? Idha, bhikkhave, bhikkhu sekkhāya sammādiṭṭhiyā samannāgato hoti…pe… sekkhena sammāsamādhinā samannāgato hoti. Ettāvatā kho bhikkhu, sekkho hotī’’ti (saṃ. ni. 5.13). Apica sikkhatītipi sekkho. Vuttañhetaṃ ‘‘sikkhatīti kho bhikkhu tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhati, sikkhatīti kho bhikkhu tasmā sekkhoti vuccatī’’ti (a. ni. 3.86).
“修习”是通过何而成就的呢？是通过取得修习法而成就的。经中说：“尊者，比库如何能称得上是修学者？此处，比库具备正见修习......具备正定修习......因而成就修学者。”此外，“修习”即为“学习”。经典言：“诸比库因学习故称为修学者。学习什么呢？学习增强之戒，增强之心，增强之慧，故称为修学者。”
Yopi kalyāṇaputhujjano anulomapaṭipadāya paripūrakārī sīlasampanno indriyesu guttadvāro bhojane mattaññū jāgariyānuyogamanuyutto pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogamanuyutto viharati – ‘‘ajja vā sve vā aññataraṃ sāmaññaphalaṃ adhigamissāmī’’ti, sopi vuccati sikkhatīti sekkhoti. Imasmiṃ panatthe paṭivedhappattova sekkho adhippeto, no puthujjano.
譬如善良的外道，以顺正的修道法为依止，具足完整的戒行，内根清净守护，饮食节制适度，勤奋精进，日夜持续，如法修习前行与后行的觉支法门，住于此念：「如今或自利或助他，将得某种出家果位。」是人亦称为在学者，即修习者。在此情形下，能发心得到明确指示的是修习者受教导，非凡夫俗人。
Appattaṃ mānasaṃ etenāti appattamānaso. Mānasanti rāgopi cittampi arahattampi. ‘‘Antalikkhacaro pāso, yvāyaṃ carati mānaso’’ti (mahāva. 33; saṃ. ni. 1.151) ettha hi rāgo mānasaṃ. ‘‘Cittaṃ mano mānasa’’nti (dha. sa. 65) ettha cittaṃ. ‘‘Appattamānaso sekkho, kālaṃ kayirā janesutā’’ti (saṃ. ni. 1.159) ettha arahattaṃ. Idhāpi arahattameva adhippetaṃ. Tena appattārahattoti vuttaṃ hoti.
「适当的心念」谓适合心，也就是心，欲念亦即心，阿拉汉亦是心。《大毗婆沙论》云：「天上众生之索绳，即是一切流转的心。」此处欲为心义。《法句经注释》有云：「心即为意念。」此指心。《杂事释论》有言：「适当心者是修习者，宜于时行之。」此述阿拉汉。故此谓适当阿拉汉心，是指阿拉汉。这一点在此处乃为正实称谓。
Anuttaranti seṭṭhaṃ, asadisanti attho. Catūhi yogehi khemaṃ ananuyuttanti yogakkhemaṃ, arahattameva adhippetaṃ. Patthayamānoti dve patthanā taṇhāpatthanā ca, chandapatthanā ca. ‘‘Patthayamānassa hi pajappitāni, pavedhitaṃ vāpi pakappitesū’’ti (su. ni. 908) ettha taṇhāpatthanā.
「无上」意为最胜，「实际」指意义。于四种修习法中，稳固无懈怠，修学无失，称为稳固者，阿拉汉意为严格受持者。所谓根本有二，即执著根本与贪爱根本。义云：「执著根本乃于发明、深入诸修行中表现。」此处执著根本即贪爱根本。
‘‘Chinnaṃ pāpimato sotaṃ, viddhastaṃ vinaḷīkataṃ;
「恶道之流自断、根柢破坏」──
Pāmojjabahulā hotha, khemaṃ pattattha bhikkhavo’’ti. (ma. ni. 1.352) –
「当多欢喜，护持安全，比库当如是」〔《大毗婆沙论》1.352〕──
Ettha kattukamyatā kusalacchandapatthanā. Ayameva idhādhippetā. Tena patthayamānoti taṃ yogakkhemaṃ pattukāmo adhigantukāmo tanninno tappoṇo tappabbhāroti veditabbo. Viharatīti aññaṃ iriyāpathadukkhaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ kāyaṃ harati. Atha vā ‘‘sabbe saṅkhārā aniccāti adhimuccanto saddhāya viharatī’’tiādināpi niddesanayenettha attho daṭṭhabbo. Pathaviṃ pathavito abhijānātīti pathaviṃ pathavībhāvena abhijānāti, na puthujjano viya sabbākāraviparītāya saññāya sañjānāti. Apica kho abhivisiṭṭhena ñāṇena jānāti, evaṃ pathavīti etaṃ pathavībhāvaṃ adhimuccanto eva naṃ aniccātipi dukkhātipi anattātipi evaṃ abhijānātīti vuttaṃ hoti. Evañca naṃ abhiññatvā pathaviṃ mā maññīti vuttaṃ hoti. Maññatīti maññi. Ayaṃ pana maññī ca na maññī ca na vattabboti. Etasmiñhi atthe idaṃ padaṃ nipātetvā vuttanti veditabbaṃ. Ko panettha adhippāyoti. Vuccate, puthujjano tāva sabbamaññanānaṃ appahīnattā maññatīti vutto. Khīṇāsavo pahīnattā na maññatīti. Sekkhassa pana diṭṭhimaññanā pahīnā, itarā pana tanubhāvaṃ gatā, tena so maññatītipi na vattabbo puthujjano viya, na maññatītipi na vattabbo khīṇāsavo viyāti.
此处所论欲做者是善巧之志向。此乃此中严格规定的标准。所谓执著根本，在此应知为求得坚固安住者，渴望获得者。彼为此是良丘勤勉负担。『住』即舍弃其他游行苦痛，以正行断除或弃置彼苦，维持身心稳定。或有人云：「诸行皆无常，一旦觉悟，则守护于信戒。」依此比喻意理应见解。譬如地之知识者，以地作为知之理门，非凡夫逆谬世智妄想认知一切皆相反。然以无上智慧觉察知晓地，即视为地之所知，断除见地之无常苦无我之理，称为「已通」之见解。如此通达后说：「不应误认为自己是彼地。」所谓误认即所谓「想」。此误或非误者，不当被分别为汝等所说。于此意味，此词如此分解理应知晓。何者为此所定意者，谓凡夫尚迷惑于诸见，不舍弃一切妄想，则谓之误认；已断烦恼者，虽不妄想亦不误认。对修行者而言，其见解已舍弃偏执，却仍有「自见」未断，所以不应视为凡夫；对已断烦恼者亦然，不应视为误认。
Pariññeyyaṃ tassāti tassa sekkhassa taṃ maññanāvatthu okkantaniyāmattā sambodhiparāyaṇattā ca tīhi pariññāhi pariññeyyaṃ, apariññeyyañca apariññātañca na hoti puthujjanassa viya, nopi pariññātaṃ khīṇāsavassa viya. Sesaṃ sabbattha vuttanayameva.
『不可知』者，是指修行者对某法尚未具足明了的认知。此认知乃依止于修行者的等级和成就而有所分别，并以三种知识而得知其不可知之处。不可知之处既不同于凡夫之不知，亦非无烦恼者之了知。凡余诸事，一律依示现法而说。
Sekkhavasena dutiyanayakathā niṭṭhitā. · 依有学之第二方式说已竟。
Khīṇāsavavāratatiyādinayavaṇṇanā漏尽者品第三等方式之解释
§8
8. Evaṃ pathavīādīsu vatthūsu sekkhassa pavattiṃ dassetvā idāni khīṇāsavassa pavattiṃ dassento yopi so, bhikkhave, bhikkhu arahantiādimāha. Tattha yopīti pi-saddo sampiṇḍanattho. Tena idha ubhayasabhāgatāpi labbhatīti dasseti. Sekkho hi khīṇāsavena ariyapuggalattā sabhāgo, tena puggalasabhāgatā labbhati, ārammaṇasabhāgatā pana vuttanayā eva. Arahanti ārakakileso, dūrakileso pahīnakilesoti attho. Vuttañcetaṃ bhagavatā ‘‘kathañca , bhikkhave, bhikkhu arahaṃ hoti? Ārakāssa honti pāpakā akusalā dhammā saṃkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṃ jātijarāmaraṇiyā. Evaṃ kho, bhikkhave, bhikkhu arahaṃ hotī’’ti. (Ma. ni. 1.434) khīṇāsavoti cattāro āsavā kāmāsavo…pe… avijjāsavo, ime cattāro āsavā arahato khīṇā pahīnā samucchinnā paṭippassaddhā, abhabbuppattikā ñāṇagginā daḍḍhā, tena vuccati khīṇāsavoti.
8. 如同在土地等物上显示修行者的进展，现在亦显现无烦恼者的境地，故此说，比库们，无烦恼者正是阿拉汉等。这里『无』字乃复合词碎合之意，表明两边皆具足。修行者乃无烦恼的圣人之部份，故个人之部份得成，而归依法之部份则唯依说法而已。阿拉汉者，谓远离烦恼、断除污垢之人。世尊曾说：「云何，比库，阿拉汉成就？有远离之恶法、不善法、扰乱法，其为复发者；并常受苦报，身处生死老死之中。然比库，如是即成阿拉汉。」（中部尼拘陀经1.434）无烦恼者者，谓四种烦恼(欲界烦恼、恶见烦恼、疑惑烦恼、无明烦恼)皆被阿拉汉断尽。如是者，得审察，堪能摧灭恶法之火，即称无烦恼者。
Vusitavāti garusaṃvāsepi ariyamaggasaṃvāsepi dasasu ariyavāsesupi vasi parivasi vuttho parivuttho, so vutthavāso ciṇṇacaraṇoti vusitavā katakaraṇīyoti puthujjanakalyāṇakaṃ upādāya satta sekkhā catūhi maggehi karaṇīyaṃ karonti nāma, khīṇāsavassa sabbakaraṇīyāni katāni pariyositāni, natthi tassa uttari karaṇīyaṃ dukkhakkhayādhigamāyāti katakaraṇīyo. Vuttampi hetaṃ –
现生修行者，即使于严酷时代或于八正道的十种清静时节中，仍应居住修持。被称为『显现住』与『已显住』者，意指真修行者。在凡夫善法的依止下，有七年之修七果之法行，应依四种道的修持实践。无烦恼者的所有行依法已毕，除灭一切作意，无有更高的作意以证得断灭苦。
‘‘Tassa sammā vimuttassa, santacittassa bhikkhuno;
「彼得正真正正解脱且心安住之比库，
Katassa paṭicayo natthi, karaṇīyaṃ na vijjatī’’ti. (theragā. 642);
无所依止，无须修行」；（老比库歌642偈）
Ohitabhāroti tayo bhārā khandhabhāro kilesabhāro abhisaṅkhārabhāroti, tassime tayo bhārā ohitā oropitā nikkhittā pātitā, tena vuccati ohitabhāroti. Anuppattasadatthoti anuppatto sadatthaṃ, sakatthanti vuttaṃ hoti. Kakārassāyaṃ dakāro kato, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena attānaṃ avijahanaṭṭhena attano paramatthaṭṭhena ca attano attho sakatthoti vuccati.
三种负担即谓聚负担、烦恼负担、造作负担。此三负担已被舍弃、放下、远离、断除，是为『舍负担』。所谓『不生真实』者，谓未曾生起之真实，『时机』则为已达成之义。据此，在奴才喻中作工之报告，谓此时机即是阿拉汉果。借其自我限制所在，藉自我不知所執著，藉自我上义所在，故称此时机存也。
Parikkhīṇabhavasaṃyojanoti bhavasaṃyojanānīti dasa saṃyojanāni kāmarāgasaṃyojanaṃ paṭighamānadiṭṭhivicikicchāsīlabbataparāmāsabhavarāgaissāmacchariyasaṃyojanaṃ avijjāsaṃyojanaṃ. Imāni hi satte bhavesu saṃyojenti upanibandhanti, bhavaṃ vā bhavena saṃyojenti, tasmā ‘‘bhavasaṃyojanānī’’ti vuccanti. Imāni bhavasaṃyojanāni arahato parikkhīṇāni pahīnāni ñāṇagginā daḍḍhāni, tena vuccati ‘‘parikkhīṇabhavasaṃyojano’’ti. Sammadaññā vimuttoti ettha sammadaññāti sammā aññāya. Kiṃ vuttaṃ hoti – khandhānaṃ khandhaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ dhātuṭṭhaṃ, dukkhassa pīḷanaṭṭhaṃ, samudayassa pabhavaṭṭhaṃ, nirodhassa santaṭṭhaṃ, maggassa dassanaṭṭhaṃ, sabbe saṅkhārā aniccāti evamādiṃ vā bhedaṃ sammā yathābhūtaṃ aññāya jānitvā tīrayitvā tulayitvā vibhāvetvā vibhūtaṃ katvāti.
所谓断尽生死缠绊，即指生死缠绊为十结缠。此十结缠包括：欲爱结，恚恨结，见解怀疑结，戒禁执着结，骄慢结，恶行结，嫉妒结，邪见结，无明结。众生在生死诸有中被此缠缚束缚，或以生死为依止，并由生死缠缚所缠，故名为“生死缠绊”。这些生死缠绊于阿拉汉处皆已断除，舍弃无余，经验智慧之火已燃，故称为“断尽生死缠绊”。所谓正知解脱，是指正等觉地对一切法的真实见知。其所说者为：分别蕴界为蕴体，识处为识体，界为界体，苦为受苦体，集为集体，灭为灭体，道为道体，诸行无常等，如是等诸差别皆依正见真实知晓，洞察透彻，超越执著，分别破除，已致无碍。
Vimuttoti dve vimuttiyo cittassa ca vimutti nibbānañca. Arahā sabbakilesehi vimuttacittattā cittavimuttiyāpi vimutto. Nibbānaṃ adhimuttattā nibbānepi vimutto. Tena vuccati ‘‘sammadaññā vimutto’’ti. Pariññātaṃ tassāti tassa arahato taṃ maññanāvatthu tīhi pariññāhi pariññātaṃ. Tasmā so taṃ vatthuṃ na maññati, taṃ vā maññanaṃ na maññatīti vuttaṃ hoti, sesaṃ vuttanayameva.
解脱者有二种解脱，即心解脱与涅槃解脱。阿拉汉因心已断尽一切烦恼，以心解脱获自由，亦因证得涅槃而脱。故称为“正知所解脱”。所证般涅槃为阿拉汉不生起贪嗔痴的实相，三种正知慧皆已成熟完备，故谓之“圆满知解”。因此阿拉汉不以此境为己所有，也不执着此领悟，这即为大师所教导教义脉络之完结。
Nibbānavāre pana khayā rāgassātiādayo tayo vārā vuttā. Te pathavīvārādīsupi vitthāretabbā. Ayañca pariññātavāro nibbānavārepi vitthāretabbo. Vitthārentena ca pariññātaṃ tassāti sabbapadehi yojetvā puna khayā rāgassa vītarāgattāti yojetabbaṃ. Esa nayo itaresu. Desanā pana ekattha vuttaṃ sabbattha vuttameva hotīti saṃkhittā.
涅槃果位上有三种断除曰断尽、断生、断死。此三种断除皆当详细分别，说法者当如是部署讲述。这里所谓圆满知解者，应将其与上述三种断尽结合论说，显明断除即是断尽贪欲之境界。此理别有他理，故此讲说于诸处所皆可见。
Khayā rāgassa vītarāgattāti ettha ca yasmā bāhirako kāmesu vītarāgo, na khayā rāgassa vītarāgo. Arahā pana khayā yeva, tasmā vuttaṃ ‘‘khayā rāgassa vītarāgattā’’ti. Esa nayo dosamohesupi. Yathā ca ‘‘pariññātaṃ tassāti vadāmī’’ti vuttepi pariññātattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti attho hoti, evamidhāpi vītarāgattā so taṃ vatthuṃ taṃ vā maññanaṃ na maññatīti daṭṭhabbo.
所谓断除贪欲已得无贪，因外境欲爱已净除，不谓断除如来者所断贪欲，而是阿拉汉专断除内贪故云“断尽贪欲”。此义亦同于断除嗔恚与痴妄。正如所说：“圆满知解即不执着此境界”，此理当察，断除贪欲即断除其执着不取之心。
Ettha ca pariññātaṃ tassāti ayaṃ vāro maggabhāvanāpāripūridassanatthaṃ vutto. Itare pana phalasacchikiriyāpāripūridassanatthanti veditabbā. Dvīhi vā kāraṇehi arahā na maññati vatthussa ca pariññātattā akusalamūlānañca samucchinnattā. Tenassa pariññātavārena vatthuno vatthupariññaṃ dīpeti, itarehi akusalamūlasamucchedanti. Tattha pacchimesu tīsu vāresu ayaṃ viseso veditabbo, tīsu hi vāresu rāge ādīnavaṃ disvā dukkhānupassī viharanto appaṇihitavimokkhena vimutto khayā rāgassa vītarāgo hoti. Dose ādīnavaṃ disvā aniccānupassī viharanto animittavimokkhena vimutto khayā dosassa vītadoso hoti. Mohe ādīnavaṃ disvā anattānupassī viharanto suññatavimokkhena vimutto khayā mohassa vītamoho hotīti.
此处所说圆满知解，即指道业修习完全显现之证。与之相对者，是指果位经验成就之显现。阿拉汉因对此法完全觉悟，故不贪不嗔不痴。得此圆满觉悟之境界，如实显现法之实相，他则断恶根。此处应辨三种证得差别：于前三个月证悟中，见贪欲之苦，修苦观，因无执著而得解脱，为断净贪欲。见嗔恚之苦，修无常观，依无相而得解脱，即断除嗔恚。见痴妄之苦，修无我观，依空相而得解脱，即断除痴妄。
Evaṃ sante na eko tīhi vimokkhehi vimuccatīti dve vārā na vattabbā siyunti ce, taṃ na. Kasmā? Aniyamitattā. Aniyamena hi vuttaṃ ‘‘yopi so, bhikkhave, bhikkhu araha’’nti. Na pana vuttaṃ appaṇihitavimokkhena vā vimutto, itarena vāti, tasmā yaṃ arahato yujjati, taṃ sabbaṃ vattabbamevāti.
如是说，阿拉汉不止于三种单独解脱便得自由，若说仅有二种断除，则不成立。何以故？因其断除不外乎诸法无常与无我，非仅止于无欲。故应言「凡阿拉汉必当如是断除」，断除诸根本烦恼而斩断无明，令其身心悉皆具足清净无染，故不可限定于断净贪欲或断除嗔恚二者而已。
Avisesena vā yo koci arahā samānepi rāgādikkhaye vipariṇāmadukkhassa pariññātattā khayā rāgassa vītarāgoti vuccati, dukkhadukkhassa pariññātattā khayā dosassa vītadosoti. Saṅkhāradukkhassa pariññātattā khayā mohassa vītamohoti. Iṭṭhārammaṇassa vā pariññātattā khayā rāgassa vītarāgo. Aniṭṭhārammaṇassa pariññātattā khayā dosassa vītadoso. Majjhattārammaṇassa pariññātattā khayā mohassa vītamoho. Sukhāya vā vedanāya rāgānusayassa samucchinnattā khayā rāgassa vītarāgo, itarāsu paṭighamohānusayānaṃ samucchinnattā vītadoso vītamoho cāti. Tasmā taṃ visesaṃ dassento āha ‘‘khayā rāgassa vītarāgattā…pe… vītamohattā’’ti.
或者说，某位阿拉汉即使在烦恼已断净的同时，由于贪欲等根本烦恼的灭尽，深入了对烦恼消灭之真实义的彻悟，便称为除贪欲者，即断尽贪欲者；以断尽嗔恚者名之；断尽愚痴者名之。对生灭之苦的彻悟称为无贪；对不善之苦的彻悟称为无嗔；对行灭之苦的彻悟称为无愚痴。对所欲之类的彻悟谓断贪；对不欲之类的彻悟谓断嗔；居中法界的彻悟谓断愚痴。对乐苦感受中贪欲习气的断绝谓断贪；对诸感受中瞋怒与愚痴习气的断绝谓断嗔和断愚痴。故教示此特别之处谓“断贪为无贪，断嗔为无嗔，断愚痴为无愚痴”。
Khīṇāsavavasena tatiyacatutthapañcamachaṭṭhanayakathā niṭṭhitā. · 依漏尽者之第三、第四、第五、第六方式说已竟。
Tathāgatavārasattamanayavaṇṇanā如来品第七方式之解释
§12
12. Evaṃ pathavīādīsu vatthūsu khīṇāsavassa pavattiṃ dassetvā idāni attano pavattiṃ dassento tathāgatopi, bhikkhavetiādimāha. Tattha tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgatoti vuccati – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgatoti.
十二、如在地等诸物显现中，见无漏者的出现，如今显示自己无漏者之际，如来亦称为比库等。此处“如来”者，因八种缘故谓之世尊：一者，谓“如来”为如实而至；二者，谓“如来”为如实而去；三者，谓“如来”为如实相而来；四者，谓“如来”为真实而觉悟如法法相；五者，谓“如来”为真实而展示法相；六者，谓“如来”为真实而宣说法义；七者，为真实而作法；八者，谓“如来”以遍入境界而称之。
Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, yathā vipassī bhagavā āgato, yathā sikhī bhagavā, yathā vessabhū bhagavā, yathā kakusandho bhagavā, yathā koṇāgamano bhagavā, yathā kassapo bhagavā āgatoti. Kiṃ vuttaṃ hoti? Yena abhinīhārena ete bhagavanto āgatā, teneva amhākampi bhagavā āgato.
世尊如何谓为如实而来？譬如为了利乐天下，先前诸正觉者曾如实而来，如春迦叶世尊、毗婆尸世尊、尸弃世尊、须跋毗世尊、拘尸那罗世尊、迦叶世尊：其所述何事？即以所习修的正法之功德，这些世尊依此正法而如实而来，今我亦随彼如实而来。
Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā dānapāramiṃ pūretvā, sīlanekkhammapaññāvīriyakhantisaccaadhiṭṭhānamettāupekkhāpāramiṃ pūretvā, imā dasa pāramiyo, dasa upapāramiyo, dasa paramatthapāramiyoti, samatiṃsa pāramiyo pūretvā, aṅgapariccāgaṃ nayanadhanarajjaputtadārapariccāganti ime pañca mahāpariccāge pariccajitvā pubbayogapubbacariyadhammakkhānañātatthacariyādayo pūretvā, buddhicariyāya koṭiṃ patvā āgato, tathā amhākampi bhagavā āgato.
又譬如毗婆尸世尊至迦叶世尊，修具布施度、持戒出离、智慧精进、忍辱诚实、坚定正念、慈心平等等十种度，及十种辅助度与究竟度，三十三种度皆充满，舍弃五大离念，证得佛行，完成十种前修行、前行法、行为知见等，即加行佛业而成就佛道。因如是功德已成，今我亦如所述如实而来。
Yathā ca vipassī bhagavā…pe… yathā kassapo bhagavā cattāro satipaṭṭhāne sammappadhāne iddhipāde pañcindriyāni pañca balāni satta bojjhaṅge ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvetvā brūhetvā āgato, tathā amhākaṃ bhagavāpi āgatoti tathāgato.
如毗婆尸世尊至迦叶世尊，修习四念处正勤、四种神通支、五根、五力、七觉支、圣八正道，已如法培育传宣佛法而来，我等世尊亦随彼如实而来。
Yatheva lokamhi vipassiādayo,
如同世界中毗婆尸等世尊，
Sabbaññubhāvaṃ munayo idhāgatā;
诸圣者皆具全面智慧，自此来临；
Tathā ayaṃ sakyamunīpi āgato,
如是，释迦圣者亦已来临，
Tathāgato vuccati tena cakkhumāti.
被称为如来，是故称为明觉者。
Evaṃ tathā āgatoti tathāgato.
如是，因来临故称为如来。
Kathaṃ tathā gatoti tathāgato. Yathā sampatijāto vipassī bhagavā gato…pe… kassapo bhagavā gato. Kathañca so gatoti, so hi sampatijātova samehi pādehi pathaviyaṃ patiṭṭhāya uttarābhimukho sattapadavītihārena gato. Yathāha – sampatijāto, ānanda, bodhisatto samehi pādehi pathaviyaṃ patiṭṭhahitvā uttarābhimukho sattapadavītihārena gacchati setamhi chatte anudhārīyamāne, sabbā ca disā anuviloketi, āsabhiñca vācaṃ bhāsati ‘‘aggohamasmi lokassa, jeṭṭhohamasmi lokassa, seṭṭhohamasmi lokassa, ayamantimā jāti, natthi dāni punabbhavo’’ti (ma. ni. 3.207).
如何因来临故称为如来？正如圣者贤劫佛已来……大咖萨巴圣者已来。如何称为已来？彼如来即贤劫佛，以双足踏地，面向北方，而行走七足之路。譬如贤劫佛，阿难，当菩提时，以双足立于地，面向北方，行七足之行路，承奉着白色伞盖，环视四方，且宣说：“我是世间初光，我是世间最尊，我是世间至上，此为终极生，不复有再生” (中部第三章207偈)，
Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ anekesaṃ visesādhigamānaṃ pubbanimittabhāvena. Yañhi so sampatijātova samehi pādehi patiṭṭhahi, idamassa caturiddhipādapaṭilābhassa pubbanimittaṃ. Uttarābhimukhabhāvo pana sabbalokuttarabhāvassa pubbanimittaṃ. Sattapadavītihāro sattabojjhaṅgaratanapaṭilābhassa. ‘‘Suvaṇṇadaṇḍā vītipatanti cāmarā’’ti (su. ni. 693) ettha vutto cāmarukkhepo sabbatitthiyanimmathanassa. Setacchattadhāraṇaṃ arahattavimuttivaravimalasetacchattapaṭilābhassa. Sabbadisānuvilokanaṃ sabbaññutānāvaraṇañāṇapaṭilābhassa. Āsabhīvācābhāsanaṃ appaṭivattiyavaradhammacakkappavattanassa pubbanimittaṃ. Tathā ayaṃ bhagavāpi gato. Tañcassa gamanaṃ tathaṃ ahosi avitathaṃ tesaññeva visesādhigamānaṃ pubbanimittabhāvena. Tenāhu porāṇā –
彼来临行走即如是真实，非虚假，此乃多种特殊成就之前行相。彼以双足立地，是四种精神胜利果之前行相。面向北方者，为世界至高之前行相。七足行路，为七觉支宝珠之前行相。『黄金杖横扫尘垢』(增壹阿含经693)此处所说之白色伞盖，象征止息诸难之法衣。洁净白伞乃阿拉汉解脱宝，清净白伞即如来无染白伞之相。环视四方象征全面无碍之智慧明彻。宣说法语乃不违逆律，调伏众生贪瞋痴之前行相。释迦世尊亦如是来临，亦如是行走，真实不虚，依此种多重特殊成就之前行相而来。古人如是说——
‘‘Muhuttajātova gavampatī yathā,
犹如新生之牛之主，
Samehi pādehi phusī vasundharaṃ;
以平和之蹄触及大地；
So vikkamī satta padāni gotamo,
果德玛以七步而行，
Setañca chattaṃ anudhārayuṃ marū.
并以白伞覆盖炽烈之风。
Gantvāna so satta padāni gotamo,
而且七步遍履其间，果德玛，
Disā vilokesi samā samantato;
观望四方，周遍平等。
Aṭṭhaṅgupetaṃ giramabbhudīrayī,
如同被八岿岩山所包围，
Sīho yathā pabbatamuddhaniṭṭhito’’ti. –
犹如狮子立于山巅，
Evaṃ tathā gatoti tathāgato.
如是之故，如来便是如此。
Atha vā yathā vipassī bhagavā…pe… yathā kassapo bhagavā, ayampi bhagavā tatheva nekkhammena kāmacchandaṃ pahāya gato. Abyāpādena byāpādaṃ, ālokasaññāya thinamiddhaṃ, avikkhepena uddhaccakukkuccaṃ, dhammavavatthānena vicikicchaṃ pahāya, ñāṇena avijjaṃ padāletvā, pāmojjena aratiṃ vinodetvā, paṭhamajjhānena nīvaraṇakavāṭaṃ ugghāṭetvā, dutiyajjhānena vitakkavicāradhūmaṃ vūpasametvā, tatiyajjhānena pītiṃ virājetvā, catutthajjhānena sukhadukkhaṃ pahāya, ākāsānañcāyatanasamāpattiyā rūpasaññāpaṭighasaññānānattasaññāyo samatikkamitvā, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ samatikkamitvā gato.
或如毗婆尸世尊……或如迦舍白世尊，彼世尊亦同样断除了欲欲，出离世间。以无嗔除去嗔恨，借由光明之见斥却昏沉，凭借正勤断除掉举、恼与后悔。藉由对法的明了阐释抛弃疑惑，以智慧驱散无明，以喜悦调伏烦恼。第一禅破除爱欲之障，第二禅熄灭念思如烟，第三禅渐退掉喜，第四禅舍弃乐苦。通过空无边处禅定，超越了色之触碍与色之妨碍；再由识无边处禅定，超越空无边处之触碍；由无所有处禅定，超越识无边处之触碍；最终由无受想处禅定，超越无所有处之触碍，乃至完成出离。
Aniccānupassanāya niccasaññaṃ pahāya, dukkhānupassanāya sukhasaññaṃ, anattānupassanāya attasaññaṃ, nibbidānupassanāya nandiṃ, virāgānupassanāya rāgaṃ, nirodhānupassanāya samudayaṃ, paṭinissaggānupassanāya ādānaṃ, khayānupassanāya ghanasaññaṃ, vayānupassanāya āyūhanaṃ, vipariṇāmānupassanāya dhuvasaññaṃ, animittānupassanāya nimittaṃ, appaṇihitānupassanāya paṇidhiṃ, suññatānupassanāya abhinivesaṃ, adhipaññādhammavipassanāya sārādānābhinivesaṃ, yathābhūtañāṇadassanena sammohābhinivesaṃ, ādīnavānupassanāya ālayābhinivesaṃ, paṭisaṅkhānupassanāya appaṭisaṅkhaṃ, vivaṭṭānupassanāya saṃyogābhinivesaṃ, sotāpattimaggena diṭṭhekaṭṭhe kilese bhañjitvā, sakadāgāmimaggena oḷārike kilese pahāya, anāgāmimaggena aṇusahagate kilese samugghāṭetvā, arahattamaggena sabbakilese samucchinditvā gato. Evampi tathā gatoti tathāgato.
观无常时舍弃常见，观苦时舍弃乐见，观无我时舍弃有我见，观厌离时舍弃喜乐，观离欲时舍弃贪爱，观寂灭时舍弃集，观断弃时舍弃执取，观灭期时舍弃执着，观衰老时见寿命增减，观变化时见恒常，观无相时见相，观无所成时见誓愿，观空无时见执著，借由智慧深观法力见真，如实见破执著，观难调时见贮藏执著，观反观时见无反观，观解脱时破坏贮藏执著。乃至以须陀洹道断除现世之烦恼，斯陀含道断除粗烦恼，阿那含道揭破烦恼，阿拉汉道尽断一切烦恼，成就解脱。如此，如来即是如此。
Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato. Pathavīdhātuyā kakkhaḷattalakkhaṇaṃ tathaṃ avitathaṃ. Āpodhātuyā paggharaṇalakkhaṇaṃ. Tejodhātuyā uṇhattalakkhaṇaṃ. Vāyodhātuyā vitthambhanalakkhaṇaṃ. Ākāsadhātuyā asamphuṭṭhalakkhaṇaṃ . Viññāṇadhātuyā vijānanalakkhaṇaṃ.
如来说其法之特征如何显现。地法表现为坚硬属性，确凿不虚；水法显现为结合性质；火法呈现温热特性；风法表现为扩张推动；空法现不破碎性；识法现知觉能性。
Rūpassa ruppanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Saññāya sañjānanalakkhaṇaṃ. Saṅkhārānaṃ abhisaṅkharaṇalakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ.
色蕴为色相的特征；受蕴为触感的特征；想蕴为认知的特征；行蕴为造作的集合特征；识蕴为认识的特征。
Vitakkassa abhiniropanalakkhaṇaṃ. Vicārassa anumajjanalakkhaṇaṃ. Pītiyā pharaṇalakkhaṇaṃ. Sukhassa sātalakkhaṇaṃ. Cittekaggatāya avikkhepalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ.
思维为发起的特征；思惟为深究的特征；喜为充满的特征；乐为圆满的特征；心的专一为不散乱的特征；触为接触的特征。
Saddhindriyassa adhimokkhalakkhaṇaṃ. Vīriyindriyassa paggahaṇalakkhaṇaṃ. Satindriyassa upaṭṭhānalakkhaṇaṃ. Samādhindriyassa avikkhepalakkhaṇaṃ. Paññindriyassa pajānanalakkhaṇaṃ.
声根为领受的特征；精进根为把持的特征；念根为守护的特征；定根为不散乱的特征；慧根为了知的特征。
Saddhābalassa assaddhiye akampiyalakkhaṇaṃ. Vīriyabalassa kosajje. Satibalassa muṭṭhasacce. Samādhibalassa uddhacce. Paññābalassa avijjāya akampiyalakkhaṇaṃ.
信力于无信时不动摇的特征；精进力为疾速的特征；念力为正直真实的特征；定力为专注集中的特征；慧力在无明中不动摇的特征。
Satisambojjhaṅgassa upaṭṭhānalakkhaṇaṃ. Dhammavicayasambojjhaṅgassa pavicayalakkhaṇaṃ. Vīriyasambojjhaṅgassa paggahaṇalakkhaṇaṃ. Pītisambojjhaṅgassa pharaṇalakkhaṇaṃ. Passaddhisambojjhaṅgassa upasamalakkhaṇaṃ. Samādhisambojjhaṅgassa avikkhepalakkhaṇaṃ. Upekkhāsambojjhaṅgassa paṭisaṅkhānalakkhaṇaṃ.
念觉支的守护特征；法分辨觉支的穿透特征；精进觉支的把持特征；喜觉支的充满特征；静虑觉支的安住特征；定觉支的不散乱特征；舍觉支的维护平等特征。
Sammādiṭṭhiyā dassanalakkhaṇaṃ. Sammāsaṅkappassa abhiniropanalakkhaṇaṃ. Sammāvācāya pariggāhalakkhaṇaṃ. Sammākammantassa samuṭṭhānalakkhaṇaṃ. Sammāājīvassa vodānalakkhaṇaṃ. Sammāvāyāmassa paggahaṇalakkhaṇaṃ. Sammāsatiyā upaṭṭhānalakkhaṇaṃ. Sammāsamādhissa avikkhepalakkhaṇaṃ.
正见为显现的特征；正思维为发起的特征；正语为含摄的特征；正业为起始的特征；正命为演顺的特征；正精进为把持的特征；正念为守护的特征；正定为不散乱的特征。
Avijjāya aññāṇalakkhaṇaṃ. Saṅkhārānaṃ cetanālakkhaṇaṃ. Viññāṇassa vijānanalakkhaṇaṃ. Nāmassa namanalakkhaṇaṃ. Rūpassa ruppanalakkhaṇaṃ. Saḷāyatanassa āyatanalakkhaṇaṃ. Phassassa phusanalakkhaṇaṃ. Vedanāya vedayitalakkhaṇaṃ. Taṇhāya hetulakkhaṇaṃ. Upādānassa gahaṇalakkhaṇaṃ. Bhavassa āyūhanalakkhaṇaṃ. Jātiyā nibbattilakkhaṇaṃ. Jarāya jīraṇalakkhaṇaṃ. Maraṇassa cutilakkhaṇaṃ.
无明具有不分别智的特征。行具有意志特征。识具有知觉特征。名具有名称特征。色具有形色特征。六根具有根处特征。触具有接触特征。受具有受感特征。渴爱具有因缘特征。取具有执持特征。有具有迫近特征。生具有生起特征。老具有衰老特征。死具有灭尽特征。
Dhātūnaṃ suññatālakkhaṇaṃ. Āyatanānaṃ āyatanalakkhaṇaṃ. Satipaṭṭhānānaṃ upaṭṭhānalakkhaṇaṃ. Sammappadhānānaṃ padahanalakkhaṇaṃ. Iddhipādānaṃ ijjhanalakkhaṇaṃ. Indriyānaṃ adhipatilakkhaṇaṃ. Balānaṃ akampiyalakkhaṇaṃ. Bojjhaṅgānaṃ niyyānalakkhaṇaṃ. Maggassa hetulakkhaṇaṃ.
界的特征是空性。处的特征是所处。念处的特征是守护。努力修习的特征是发起。精进根的特征是意趣。根的特征是主宰。力的特征是不动摇。觉支的特征是指引。道的特征是因缘。
Saccānaṃ tathalakkhaṇaṃ. Samathassa avikkhepalakkhaṇaṃ. Vipassanāya anupassanālakkhaṇaṃ. Samathavipassanānaṃ ekarasalakkhaṇaṃ. Yuganandhānaṃ anativattanalakkhaṇaṃ.
谛的特征是如实。止的特征是不变动。观的特征是不离观察。止与观的特征是一致。双运的特征是不相越过。
Sīlavisuddhiyā saṃvaralakkhaṇaṃ. Cittavisuddhiyā avikkhepalakkhaṇaṃ. Diṭṭhivisuddhiyā dassanalakkhaṇaṃ.
持戒清净的特征是制御。心清净的特征是不杂乱。见解清净的特征是显现。
Khayeñāṇassa samucchedalakkhaṇaṃ. Anuppāde ñāṇassa passaddhilakkhaṇaṃ. Chandassa mūlalakkhaṇaṃ. Manasikārassa samuṭṭhānalakkhaṇaṃ. Phassassa samodhānalakkhaṇaṃ. Vedanāya samosaraṇalakkhaṇaṃ. Samādhissa pamukhalakkhaṇaṃ. Satiyā ādhipateyyalakkhaṇaṃ. Paññāya tatuttarilakkhaṇaṃ. Vimuttiyā sāralakkhaṇaṃ. Amatogadhassa nibbānassa pariyosānalakkhaṇaṃ tathaṃ avitathaṃ. Evaṃ tathalakkhaṇaṃ ñāṇagatiyā āgato avirajjhitvā patto anuppattoti tathāgato, evaṃ tathalakkhaṇaṃ āgatoti tathāgato.
灭尽智具有断尽特征。生起智具有宁静特征。根本欲具有根本特征。念起具有生起特征。触起具有消散特征。受具有消退特征。定具有昇起特征。念具有主宰特征。慧具有超越特征。解脱具有总摄特征。不死所证的涅槃具有圆满终极特征，既非虚妄，亦非不实。如此，如实特征的认识增长，未失失，得不失，称为如来；如此如实特征增长，称为如来。
Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Tathadhammā nāma cattāri ariyasaccāni. Yathāha ‘‘cattārimāni, bhikkhave, tathāni avitathāni anaññathāni. Katamāni cattāri, idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta’’nti (saṃ. ni. 5.1050) vitthāro. Tāni ca bhagavā abhisambuddho, tasmā tathānaṃ abhisambuddhattā tathāgatoti vuccati. Abhisambuddhattho hi ettha gatasaddo. Apica jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho…pe… saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho. Tathā avijjāya saṅkhārānaṃ paccayaṭṭho. Saṅkhārānaṃ viññāṇassa paccayaṭṭho…pe… jātiyā jarāmaraṇassa paccayaṭṭho tatho avitatho anaññatho. Taṃ sabbaṃ bhagavā abhisambuddho, tasmāpi tathānaṃ dhammānaṃ abhisambuddhattā tathāgatoti vuccati. Evaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato.
如来如何于如法法得正遍知？法者即四圣谛。如世尊所说：「比库，四谛皆真实、非虚妄、无他法。何者四？苦谛、集谛、灭谛、道谛。」世尊即于此四谛得正遍知，故称为如来。此得正遍知之名，指已去老死和生起因缘所起之生灭法皆真实、非虚妄、无他法。无明为行之因，行为识之因，识为名色之因，名色为六根之因......生为老死之因，皆非虚妄无他法。世尊即于此，故以于此法得正遍知而称如来。如此于如法法得正遍知者，即为如来。
Kathaṃ tathadassitāya tathāgato? Bhagavā yaṃ sadevake loke…pe… sadevamanussāya aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ cakkhudvāre āpāthaṃ āgacchantaṃ rūpārammaṇaṃ nāma atthi. Taṃ sabbākārato jānāti, passati. Evaṃ jānatā passatā ca tena taṃ iṭṭhāniṭṭhādivasena vā diṭṭhasutamutaviññātesu labbhamānakapadavasena vā ‘‘katamaṃ taṃ rūpaṃ rūpāyatanaṃ, yaṃ rūpaṃ catunnaṃ mahābhūtānaṃ upādāya vaṇṇanibhā sanidassanaṃ sappaṭighaṃ nīlaṃ pītaka’’nti (dha. sa. 616) ādinā nayena anekehi nāmehi terasahi vārehi dvepaññāsāya nayehi vibhajjamānaṃ tathameva hoti, vitathaṃ natthi. Esa nayo sotadvārādīsupi āpāthamāgacchantesu saddādīsu. Vuttañcetaṃ bhagavatā ‘‘yaṃ, bhikkhave, sadevakassa lokassa…pe… sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi, …tamahaṃ abhiññāsiṃ, taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsī’’ti (a. ni. 4.24). Evaṃ tathadassitāya tathāgato. Tattha tathadassīatthe tathāgatoti padasambhavo veditabbo.
如来是如何被称为“如实显现者”的呢？世尊在一切天众人间……以及一切凡人中，无量无边的诸天界与众生界中，无量无边诸众生往来通过诸眼根观察色境界，名为色境界。世尊了知此色境界的各种形相，了见此境界。以如此知见观察者的身份，且因见闻闻知获得的经验，亦或因探求所获之阶段，思维“何为色境界的色？此色依因四大组成，以色彩光明而现，具足光洁，无瞋恚，呈蓝黄色等相”为依归，世尊借多种名称，以逾十三种分别法，二十五种指导法进行分析阐释，所述内容真实无误。此分析方法亦适用于从声根等感官进入的诸境界。世尊说：“比库们，我知彼天界一切……及人间万象，凡所见闻闻知，皆已探知，悉能明了，且我以神通悉见，然此如来非依他力而成。”依此，称世尊为“如实显现者”。对此“如实显现者”的含义，当予以领悟理解。
Kathaṃ tathāvāditāya tathāgato? Yaṃ rattiṃ bhagavā bodhimaṇḍe aparājitapallaṅke nisinno tiṇṇaṃ mārānaṃ matthakaṃ madditvā anuttaraṃ sammāsambodhiṃ abhisambuddho, yañca rattiṃ yamakasālānamantare anupādisesāya nibbānadhātuyā parinibbāyi, etthantare pañcacattālīsavassaparimāṇe kāle paṭhamabodhiyāpi majjhimabodhiyāpi pacchimabodhiyāpi yaṃ bhagavatā bhāsitaṃ suttaṃ geyyaṃ…pe… vedallaṃ, taṃ sabbaṃ atthato ca byañjanato ca anupavajjaṃ anūnamanadhikaṃ sabbākāraparipuṇṇaṃ rāgamadanimmadanaṃ dosamohamadanimmadanaṃ, natthi tattha vālaggamattampi pakkhalitaṃ, sabbaṃ taṃ ekamuddikāya lañchitaṃ viya, ekanāḷiyā mitaṃ viya, ekatulāya tulitaṃ viya ca tathameva hoti avitathaṃ. Tenāha – ‘‘yañca, cunda, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati, sabbaṃ taṃ tatheva hoti no aññathā. Tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Gadaattho hi ettha gatasaddo. Evaṃ tathāvāditāya tathāgato. Apica āgadanaṃ āgado, vacananti attho. Tatho aviparīto āgado assāti dakārassa takāraṃ katvā tathāgatoti evametasmiṃ atthe padasiddhi veditabbā.
如来如何被称为“如实宣说者”？世尊一夜安坐于菩提树下无敌铺垫，打败三魔，证得无上正等正觉。一夜之间，经诸更替时刻，证完究竟无余涅槃。在此期间约四十五年，世尊所说的经文、义理、赞歌……通通真实无妄，不多不少，完整周全，能断贪欲，斩瞋恚，透显无明愚痴的困扰，无任何参差破碎，如由一根针线细致缝制，无有虚假。于是世尊告诫阿难曰：“瞧，尊者准达，世尊一夜证无上正等正觉，涅槃本质无余灭尽。所宣说之义理，亦皆真实不虚。此是故称世尊为‘如实宣说者’。”此“如实宣说者”的义理即言辞。故此当了知，以其言辞不反之故称“如实宣说者”。
Kathaṃ tathākāritāya tathāgato? Bhagavato hi vācāya kāyo anulometi, kāyassapi vācā. Tasmā yathāvādī tathākārī, yathākārī tathāvādī ca hoti. Evaṃbhūtassa cassa yathā vācā , kāyopi tathāgato pavattoti attho. Yathā ca kāyo, vācāpi tathā gatā pavattāti tathāgato. Tenāha ‘‘yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Evaṃ tathākāritāya tathāgato.
如来为何被称为“如实行持者”？世尊之言语与其身相合。身心相依而动。因其说者即是行为者，行为者即是说者。正如言语随身行动，身亦随言起，如是故称此为“如实行持者”。佛言：“诸比库，如来乃是如实宣说者，亦是如实行持者；如实行持者亦是如实宣说者；故称为如来。”依此理解，称世尊为“如实行持者”。
Kathaṃ abhibhavanaṭṭhena tathāgato? Upari bhavaggaṃ heṭṭhā aviciṃ pariyantaṃ katvā tiriyaṃ aparimāṇāsu lokadhātūsu sabbasatte abhibhavati, sīlenapi samādhināpi paññāyapi vimuttiyāpi vimuttiñāṇadassanenapi, na tassa tulā vā pamāṇaṃ vā atthi, atulo appameyyo anuttaro rājarājo devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā. Tenāha ‘‘sadevake, bhikkhave, loke…pe… sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā tathāgatoti vuccatī’’ti.
如来如何被称为“如实遍知者”？世尊如上往下遍通无际，横贯无量世界诸界，普遍统辖一切众生，且以戒律、禅定、智慧及解脱、解脱知见，皆无可比无量无边，无可度量，超越至尊诸天、天帝萨咖、梵天之上，尊贵至极。因此佛言：“诸比库，世尊在诸天界及人间，普遍统御不可测量之众生，其无所不至，无所不达；故称为如来。”
Tatrevaṃ padasiddhi veditabbā, agado viya agado. Ko panesa? Desanāvilāsamayo ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko dibbāgadena sappe viya sabbaparappavādino sadevakañca lokaṃ abhibhavati, iti sabbalokābhibhavane tatho aviparīto desanāvilāsamayo ceva puññassayo ca agado assāti dakārassa takāraṃ katvā tathāgatoti veditabbo. Evaṃ abhibhavanaṭṭhena tathāgato.
此时当了知这一称谓之成立，犹如驱使马匹之缰绳。何故？因宣说理趣之时机与功德丰盛。世尊此巨大威德如药师天手握宝杵，如行无碍，统率诸天与人间，故此普遍统御称谓不变亦真实。依此观之，称世尊为“如实遍知者”。
Apica tathāya gatotipi tathāgato, tathaṃ gatotipi tathāgato. Gatoti avagato, atīto, patto, paṭipannoti attho. Tattha sakalaṃ lokaṃ tīraṇapariññāya tathāya gato avagatoti tathāgato. Lokasamudayaṃ pahānapariññāya tathāya gato atītoti tathāgato. Lokanirodhaṃ sacchikiriyāya tathāya gato pattoti tathāgato. Lokanirodhagāminiṃ paṭipadaṃ tathaṃ gato paṭipannoti tathāgato. Tena yaṃ vuttaṃ bhagavatā ‘‘loko, bhikkhave, tathāgatena abhisambuddho, lokasmā tathāgato visaṃyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho, lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho, lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā, lokanirodhagāminī paṭipadā tathāgatassa bhāvitā. Yaṃ, bhikkhave, sadevakassa lokassa…pe… sabbaṃ taṃ tathāgatena abhisambuddhaṃ, tasmā tathāgatoti vuccatī’’ti (a. ni. 4.23). Tassa evampi attho veditabbo. Idampi ca tathāgatassa tathāgatabhāvadīpane mukhamattameva. Sabbākārena pana tathāgatova tathāgatassa tathāgatabhāvaṃ vaṇṇeyya.
又世尊为何被称为“如实成就者”？“成就”意谓已达、已知、已获、已修。世尊通达一切世间，洞明无余涅槃，已断世间诸苦集灭道根本。故称为“如实成就者”。如佛言：“诸比库，世尊以如实觉悟成就这一切义理，已脱一切苦恼。诸苦集灭道，悉为世尊所知所证，故称如来。”此义亦当了知。如此可见，仅以此为开端，世尊具足“如实”之各种实相，概以此称“如来”的真义。
Arahaṃ sammāsambuddhoti padadvaye pana ārakattā arīnaṃ, arānañca hatattā, paccayādīnaṃ arahattā, pāpakaraṇe rahābhāvāti imehi tāva kāraṇehi arahanti veditabbo.
阿拉汉与正自觉二词，相互因缘。因害众生，破众生，因取灭等，谓之阿拉汉。此诸因缘故，阿拉汉应当认识。
Sammā sāmañca sabbadhammānaṃ buddhattā pana sammāsambuddhoti. Ayamettha saṅkhepo. Vitthārato panetaṃ padadvayaṃ visuddhimagge buddhānussativaṇṇanāyaṃ pakāsitaṃ.
正自觉乃诸法圆满者之佛。如是略说。详尽则此二词，于〔འ〕清净之道、佛之忆念，所示明义。
Pariññātantaṃ tathāgatassāti ettha pana taṃ maññanāvatthu pariññātaṃ tathāgatassātipi attho veditabbo. Pariññātantaṃ nāma pariññātapāraṃ pariññātāvasānaṃ anavasesato pariññātanti vuttaṃ hoti. Buddhānañhi sāvakehi saddhiṃ kiñcāpi tena tena maggena kilesappahāne viseso natthi, pariññāya pana atthi. Sāvakā hi catunnaṃ dhātūnaṃ ekadesameva sammasitvā nibbānaṃ pāpuṇanti. Buddhānaṃ pana aṇuppamāṇampi saṅkhāragataṃ ñāṇena adiṭṭhamatulitamatīritamasacchikataṃ natthi.
谓熟知无余如来也。此处应知之为成熟、如来之名义。成熟者，即成熟之彼岸、成熟之终极、无遗无剩者，谓成熟。佛及弟子之际，无论何途径断烦恼，皆无特别，唯有成熟。弟子唯持正念，唯得四元素之一分完备，即得涅槃。佛之智慧无可比拟，彻见万法，从无先后、超越偏见，确证真理无疑。
Tathāgatavārasattamanayavaṇṇanā niṭṭhitā. · 如来品第七方式之解释已竟。
Tathāgatavāraaṭṭhamanayavaṇṇanā如来品第八方式之解释
§13
13.Nandīdukkhassa mūlantiādīsu ca nandīti purimataṇhā. Dukkhanti pañcakkhandhā. Mūlantiādi. Itividitvāti taṃ purimabhavanandiṃ ‘‘imassa dukkhassa mūla’’nti evaṃ jānitvā. Bhavāti kammabhavato. Jātīti vipākakkhandhā. Te hi yasmā jāyanti, tasmā ‘‘jātī’’ti vuttā. Jātisīsena vā ayaṃ desanā. Etampi ‘‘iti viditvā’’ti iminā yojetabbaṃ. Ayañhi ettha attho ‘‘kammabhavato upapattibhavo hotīti evañca jānitvā’’ti. Bhūtassāti sattassa. Jarāmaraṇanti jarā ca maraṇañca. Idaṃ vuttaṃ hoti – tena upapattibhavena bhūtassa sattassa khandhānaṃ jarāmaraṇaṃ hotīti evañca jānitvāti.
苦之根本谓渴爱。痛苦者是五蕴。根本等者，如是说，把前世之乐谓为此苦根。如是知说。生者，谓业生。生即业果之蕴。谓因缘生故，故名生。生死正是说法。亦可说“如此知已”。此意谓“由业生故，果报显现”，亦如此知晓。有情谓众生。老死谓老与死。此理说已，谓有情蕴中，老死事实由缘生而现，如此知晓。
Ettāvatā yaṃ bodhirukkhamūle aparājitapallaṅke nisinno sammasitvā sabbaññutaṃ patto, tassa paṭiccasamuppādassa paṭivedhā maññanānaṃ abhāvakāraṇaṃ dassento catusaṅkhepaṃ tisandhiṃ tiyaddhaṃ vīsatākāraṃ tameva paṭiccasamuppādaṃ dasseti.
菩提树根下，无敌宝座上，端坐禅定，得周遍智慧者，谓无明灭故，未得缘起顿悟之法不现，示显缘起四简略支节，总二十三支，示现缘起。
Kathaṃ pana ettāvatā esa sabbo dassito hotīti. Ettha hi nandīti ayaṃ eko saṅkhepo. Dukkhassāti vacanato dukkhaṃ dutiyo, bhavā jātīti vacanato bhavo tatiyo, jātijarāmaraṇaṃ catuttho. Evaṃ tāva cattāro saṅkhepā veditabbā, koṭṭhāsāti attho. Taṇhādukkhānaṃ pana antaraṃ eko sandhi, dukkhassa ca bhavassa ca antaraṃ dutiyo, bhavassa ca jātiyā ca antaraṃ tatiyo. Evaṃ catunnaṃ aṅgulīnaṃ antarasadisā catusaṅkhepantarā tayo sandhī veditabbā.
如此，如何谓已悉现前？此处，渴爱略说一句。苦为其二，生为三，生老死为四。此四是简略认识。所谓阶段，即四简支节。渴爱与苦之间一关，苦与生之间次关，生与生老死之间又一关。如此四指间中三关为四简节间。
Tattha nandīti atīto addhā, jātijarāmaraṇaṃ anāgato, dukkhañca bhavo ca paccuppannoti evaṃ tayo addhā veditabbā. Atīte pana pañcasu ākāresu nandīvacanena taṇhā ekā āgatā, tāya anāgatāpi avijjāsaṅkhāraupādānabhavā paccayalakkhaṇena gahitāva honti. Jātijarāmaraṇavacanena pana yesaṃ khandhānaṃ tajjātijarāmaraṇaṃ, te vuttā yevāti katvā āyatiṃ viññāṇanāmarūpasaḷāyatanaphassavedanā gahitāva honti.
此处“欢喜”者，三世分别为过去、未来、现在苦、无常与生死的存在，皆当如此认识。过去五种形态中，欲乐之言为渴爱，现实为未来，亦由无明、行因缘的缠累而立。言及生死与老死者，是指五蕴中具有出生、老死性质者，其定义缘于未来世间意识、名称色法、六根、六尘、触及、受苦之感受，故以此表明。
Evamete ‘‘purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanamupādānaṃ, cetanā bhavo iti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso , vedayitaṃ vedanā iti ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā’’ti evaṃ niddiṭṭhalakkhaṇā vīsati ākārā idha veditabbā. Evaṃ ‘‘nandī dukkhassa mūlanti iti viditvā bhavā jāti, bhūtassa jarāmaraṇa’’nti ettāvatā esa sabbopi catusaṅkhepo tisandhi tiyaddho vīsatākāro paṭiccasamuppādo dassito hotīti veditabbo.
如此，前世业报中，愚痴为无明，行蕴为形成，渴爱为集，取为取，意为有，是此五法聚合的条件。在此，聚合的意识以及名称色与界所依、触及及因缘的受为基础，构成了此五法的此处现行。成熟时，界中愚痴为无明，行憎恶为无欲，渴爱断灭，取止息，意志为有，此五法于业报中为未来世的因。未来世聚合意识、名称色等五法，亦是未来业中此五法的因。二十种句式，标明因缘转生缘起理义，当知此义。既知“欢喜为苦之根”，则有、出生与其所缘老死皆属如此，此整体的三缘集因，约二十形演示，以依缘生起完整显现。
Idāni tasmā tiha, bhikkhave…pe… abhisambuddhoti vadāmīti ettha apubbapadavaṇṇanaṃ katvā padayojanāya atthanigamanaṃ karissāma. Tasmā tihāti tasmā icceva vuttaṃ hoti. Tikārahakārā hi nipātā. Sabbasoti anavasesavacanametaṃ. Taṇhānanti nandīti evaṃ vuttānaṃ sabbataṇhānaṃ. Khayāti lokuttaramaggena accantakkhayā. Virāgādīni khayavevacanāneva. Yā hi taṇhā khīṇā, virattāpi tā bhavanti niruddhāpi cattāpi paṭinissaṭṭhāpi. Khayāti vā catumaggakiccasādhāraṇametaṃ. Tato paṭhamamaggena virāgā, dutiyena nirodhā, tatiyena cāgā, catutthena paṭinissaggāti yojetabbaṃ. Yāhi vā taṇhāhi pathaviṃ pathavito sañjāneyya, tāsaṃ khayā. Yāhi pathaviṃ maññeyya, tāsaṃ virāgā. Yāhi pathaviyā maññeyya, tāsaṃ nirodhā. Yāhi pathavito maññeyya, tāsaṃ cāgā. Yāhi pathaviṃ meti maññeyya, tāsaṃ paṭinissaggā. Yāhi vā pathaviṃ maññeyya, tāsaṃ khayā…pe… yāhi pathaviṃ abhinandeyya, tāsaṃ paṭinissaggāti evamettha yojanā kātabbā, na kiñci virujjhati.
今当说“于是三法，尊者们……”，此处先作初步解释，随后结句作意义总结。三法指合成的副词“之合三”，“全部”表无余之意。欢喜即全部欢喜。灭指世间极尽灭尽。胜尽之辞即证灭之三归。方言称灭有四：无余舍弃等。欢喜既灭，则逼尽亦是，无欲渴爱止息，弃止皆成。灭即四道共业成就义，修四道序：第一灭欲，二断绝，三布施，四无余弃。若以欢喜成地所纪，则为“灭”。若以地成道，则为“逼尽”。若以地成修，则为“布施”，若以地成离则无余弃。以能入地来判分四灭。欢喜如以地为缘，则欢喜即灭之义。如以欢乐为缘，则灭亦为无余舍弃。依此结论而成总结，毋须复误。
Anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Sammāsambodhinti sammā sāmañca bodhiṃ. Atha vā pasatthaṃ sundarañca bodhiṃ. Bodhīti rukkhopi maggopi sabbaññutañāṇampi nibbānampi. ‘‘Bodhirukkhamūle paṭhamābhisambuddho’’ti (mahāva. 1; udā. 1) ca ‘‘antarā ca bodhiṃ antarā ca gaya’’nti (mahāva. 11; ma. ni. 1.285) ca āgataṭṭhānehi rukkho bodhīti vuccati. ‘‘Catūsu maggesu ñāṇa’’nti (cūḷani. 121) āgataṭṭhāne maggo. ‘‘Pappoti bodhiṃ varabhūrimedhaso’’ti (dī. ni. 3.217) āgataṭṭhāne sabbaññutañāṇaṃ. ‘‘Patvāna bodhiṃ amataṃ asaṅkhata’’nti āgataṭṭhāne nibbānaṃ. Idha pana bhagavato arahattamaggañāṇaṃ adhippetaṃ. Apare sabbaññutañāṇantipi vadanti.
无上者为最高无分别。正觉者为正真觉醒。亦称清净壮丽觉。觉悟者，无论树木、道途、全知智慧或涅槃皆含摄于此。称“觉树根本初觉者”，又“觉与迦耶中间”，即树名觉。四法路是觉之本。智者如能达觉，即成无上全知。涅槃则谓为究竟灭尽。此处世尊证得阿拉汉道与无上觉，为教法基础。亦有论者云此觉为全智慧最高境界，而诸佛皆证此无上觉醒。
Sāvakānaṃ arahattamaggo anuttarā bodhi hoti na hotīti. Na hoti. Kasmā? Asabbaguṇadāyakattā. Tesañhi kassaci arahattamaggo arahattaphalameva deti, kassaci tisso vijjā, kassaci cha abhiññā, kassaci catasso paṭisambhidā, kassaci sāvakapāramīñāṇaṃ. Paccekabuddhānampi paccekabodhiñāṇameva deti. Buddhānaṃ pana sabbaguṇasampattiṃ deti abhiseko viya rañño sabbalokissariyabhāvaṃ. Tasmā aññassa kassacipi anuttarā bodhi na hotīti.
声闻阿拉汉道是无上觉，非非。何故？由无所有德所生。或谓有者能现阿拉汉道与其果，或谓存三明，或论六通解脱，或称声闻波罗蜜知识。辟支佛仅现辟支佛觉味。诸佛则显显无上圆满德，犹如受加冕之王者，统摄天下。故他人无论何者，皆不得非佛无上觉矣。
Abhisambuddhoti abhiññāsi paṭivijjhi, patto adhigatoti vuttaṃ hoti. Iti vadāmīti iti vadāmi ācikkhāmi desemi paññapemi, paṭṭhapemi vivarāmi vibhajāmi uttānīkaromīti. Tatrāyaṃ yojanā – tathāgatopi, bhikkhave…pe… pathaviṃ na maññati…pe… pathaviṃ nābhinandati. Taṃ kissa hetu, nandī dukkhassa mūlaṃ, bhavā jāti, bhūtassa jarāmaraṇanti iti viditvāti. Tattha iti viditvāti itikāro kāraṇattho. Tena imassa paṭiccasamuppādassa viditattā paṭividdhattāti vuttaṃ hoti. Kiñca bhiyyo – yasmā ca evamimaṃ paṭiccasamuppādaṃ viditvā tathāgatassa yā nandīti vuttataṇhā sabbappakārā, sā pahīnā, tāsañca tathāgato sabbaso taṇhānaṃ khayā…pe… anuttaraṃ sammāsambodhiṃ abhisambuddho. Tasmā pathaviṃ na maññati…pe… pathaviṃ nābhinandatīti vadāmīti evaṃ abhisambuddhattā na maññati nābhinandatīti vadāmīti vuttaṃ hoti.
全觉者谓完全知悉、证得、达成。故当说，我今宣说、教导、说明、分解、举扬此义。此处有说明：如来亦不识“地”，亦不喜“地”。何由见哉？实谓欢喜即苦之根，生死、老死等悉皆由此，故十足理解之义。是谓由“理解义”故。基于对此缘起理之了悟，世尊称此欢喜为渴爱，已尽欢喜此慧则灭，涅槃具足无余乃戒定慧胜足，彻底斩断一切烦恼。故如来不念不喜，实亦由此故。
Atha vā yasmā ‘‘nandī dukkhassa mūla’’ntiādinā nayena paṭiccasamuppādaṃ viditvā sabbaso taṇhā khayaṃ gatā, tasmā tiha, bhikkhave, tathāgato sabbaso taṇhānaṃ khayā…pe… abhisambuddhoti vadāmi. So evaṃ abhisambuddhattā pathaviṃ na maññati…pe… nābhinandatīti. Yattha yattha hi yasmāti avatvā tasmāti vuccati, tattha tattha yasmāti ānetvā yojetabbaṃ, ayaṃ sāsanayutti. Esa nayo sabbattha.
于是，由于‘渴爱是苦的根本’等这种因缘的引导，洞悉缘起法则全貌者，渴爱便完全断尽了。因此，比库们，正因如此，如来遍断一切渴爱……我称之为完全正觉者。正是以这般的正觉，如来不认为大地……也不欢喜。所谓‘如所引之故称之为是’，即指引导到何处，便应将何处作为依据，这便是教法的一致原则。此原则无所不在。
Idamavoca bhagavāti idaṃ nidānāvasānato pabhuti yāva abhisambuddhoti vadāmīti sakalasuttantaṃ bhagavā paresaṃ paññāya alabbhaṇeyyapatiṭṭhaṃ paramagambhīraṃ sabbaññutañāṇaṃ dassento ekena puthujjanavārena ekena sekkhavārena catūhi khīṇāsavavārehi dvīhi tathāgatavārehīti aṭṭhahi mahāvārehi ekamekasmiñca vāre pathavīādīhi catuvīsatiyā antaravārehi paṭimaṇḍetvā dvebhāṇavāraparimāṇāya tantiyā avoca.
世尊如是说：这是有关缘起法则的最终结论，以此广泛称为“正觉者”。世尊示现一切经论，且以他者难以企及的智慧，始终如一地展现深奥无上的大智慧，乃至超越凡夫与初学者界限，经历四重大断灭，乃是两位正觉者的标志。在八十八项大断灭中，每一断灭皆涵盖二十四个间断，分别禁绝依止地等事，故言如是。
Evaṃ vicitranayadesanāvilāsayuttaṃ panetaṃ suttaṃ karavikarudamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsamānassāpi. Na te bhikkhū bhagavato bhāsitaṃ abhinandunti te pañcasatā bhikkhū idaṃ bhagavato vacanaṃ nānumodiṃsu. Kasmā? Aññāṇakena. Te kira imassa suttassa atthaṃ na jāniṃsu, tasmā nābhinandiṃsu. Tesañhi tasmiṃ samaye evaṃ vicitranayadesanāvilāsayuttampi etaṃ suttaṃ ghanaputhulena dussapaṭṭena mukhe bandhaṃ katvā purato ṭhapitamanuññabhojanaṃ viya ahosi. Nanu ca bhagavā attanā desitaṃ dhammaṃ pare ñāpetuṃ kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvā sabbaññutaṃ patto. So kasmā yathā te na jānanti, tathā desesīti. Vuttamidaṃ imassa suttassa nikkhepavicāraṇāyaṃ eva ‘‘mānabhañjanatthaṃ sabbadhammamūlapariyāyanti desanaṃ ārabhī’’ti, tasmā na yidha puna vattabbamatthi, evaṃ mānabhañjanatthaṃ desitañca panetaṃ suttaṃ sutvā te bhikkhū taṃyeva kira pathaviṃ diṭṭhigatikopi sañjānāti, sekkhopi arahāpi tathāgatopi sañjānāti. Kinnāmidaṃ kathaṃ nāmidanti cintentā pubbe mayaṃ bhagavatā kathitaṃ yaṃkiñci khippameva jānāma, idāni panimassa mūlapariyāyassa antaṃ vā koṭiṃ vā na jānāma na passāma, aho buddhā nāma appameyyā atulāti uddhaṭadāṭhā viya sappā nimmadā hutvā buddhupaṭṭhānañca dhammassavanañca sakkaccaṃ āgamaṃsu.
此经文妙义丰盛，辞藻华美，故由俱足智慧、慈悲而为乐闻之智者诵持，犹如产生永恒庄严加持之梵音。然当时五百比库并未欣然赞同世尊所说，何以故？乃因无明使他们不解经义，故不欢喜。彼时即使此妙义丰盛华美之经，如同厚重牢笼覆于口中，前面如无味食般，令其难解。设若世尊未曾广泛证得菩萨行之四无量而成究竟全智，何以为彼授受此法？既然他们不解，世尊便依此，循利害因缘开示故。经文中指出说此教法乃“毁人我见之根本故起教”，因此无须重覆。此比库闻教，内心旋即觉知其对地界见性之确实；初学者、阿拉汉、正觉者皆如此体悟。人们若思维此义，何尝不好？但于已往迅速弘扬之教义，现如今之根源或终结却无人识见，此实说明觉者确实坚固无匹，安稳说法与受持教法不动摇，实为可敬。
Tena kho pana samayena bhikkhū dhammasabhāyaṃ sannisinnā imaṃ kathaṃ samuṭṭhāpesuṃ ‘‘aho buddhānaṃ ānubhāvo, te nāma brāhmaṇapabbajitā tathā mānamadamattā bhagavatā mūlapariyāyadesanāya nihatamānā katā’’ti, ayañcarahi tesaṃ bhikkhūnaṃ antarākathā vippakatā. Atha bhagavā gandhakuṭiyā nikkhamitvā taṅkhaṇānurūpena pāṭihāriyena dhammasabhāyaṃ paññattavarabuddhāsane nisīditvā te bhikkhū āha – ‘‘kāya nuttha, bhikkhave, etarahi kathāya sannisinnā’’ti. Te tamatthaṃ bhagavato ārocesuṃ. Bhagavā etadavoca – ‘‘na, bhikkhave, idāneva, pubbepi ahaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsi’’nti. Tato imissā aṭṭhuppattiyā idaṃ atītaṃ ānesi –
彼时，入座于法会的比库间，即起论论说：“啊，诸佛陀的感应，实乃婆罗门出家弟子，因世尊所说教义根本而骄矜自大，彼此绝相伤害。”此为当时比库间有的相互议论的主旨。随后，世尊离开香房，坐于法堂卓越佛像处，向比库们言说：“现在，你们既已入座论说，我来看个究竟。”比库们即如实告知。世尊告曰：“诸比库，非今时始，我早已于过去行此乃断根我慢，心无结缚状态下，于内心之所念多次志心修习。”由此，引出八重难段宣示过去缘起教义之牢固性。
Bhūtapubbaṃ , bhikkhave, aññataro disāpāmokkho brāhmaṇo bārāṇasiyaṃ paṭivasati tiṇṇaṃ vedānaṃ pāragū sanighaṇṭukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, so pañcamattāni māṇavakasatāni mante vāceti. Paṇḍitā māṇavakā bahuñca gaṇhanti lahuñca, suṭṭhu ca upadhārenti, gahitañca tesaṃ na vinassati. Sopi brāhmaṇo ācariyamuṭṭhiṃ akatvā ghaṭe udakaṃ āsiñcanto viya sabbampi sippaṃ uggaṇhāpetvā te māṇavake etadavoca ‘‘ettakamidaṃ sippaṃ diṭṭhadhammasamparāyahita’’nti. Te māṇavakā – ‘‘yaṃ amhākaṃ ācariyo jānāti, mayampi taṃ jānāma, mayampi dāni ācariyā evā’’ti mānaṃ uppādetvā tato pabhuti ācariye agāravā nikkhittavattā vihariṃsu. Ācariyo ñatvā ‘‘karissāmi nesaṃ mānaniggaha’’nti cintesi. So ekadivasaṃ upaṭṭhānaṃ āgantvā vanditvā nisinne te māṇavake āha ‘‘tātā pañhaṃ pucchissāmi, kaccittha samatthā kathetu’’nti. Te ‘‘pucchatha ācariya, pucchatha ācariyā’’ti sahasāva āhaṃsu, yathā taṃ sutamadamattā. Ācariyo āha –
比库们！从前某一异域边境地，有一婆罗门居住于巴拉那西城，精通三种语调，了解复杂文法、历史及相关五科学，具备高尚之世俗根基，能广泛演说论道。此婆罗门掌握五个学徒团，以百人为多，成员不少，皆能正确理解并擢升语句，广集其义而不失其法。此婆罗门教师虽不取定坐禅，然如淋浇水于器皿般予以滋润，悉心悉意将满贯技术传授给学徒。他谓：“此技艺乃见事之所依”，学徒们即起骄傲心言：“师长既知，我们亦当晓，今后师乃吾等老师。”遂逐渐不存敬重，彼皆沉迷自满。教师知之，便起意制止此狂妄不敬之风。某日，教师设法前往弟子处，恭敬致礼，问曰：“我当问你们问题，可愿回答否？”弟子辈急答：“可，教师，愿听问，愿长听教。”教师曰：
‘‘Kālo ghasati bhūtāni, sabbāneva sahattanā;
“时光割裂万事，皆随同兴衰而灭绝；
Yo ca kālaghaso bhūto, sa bhūtapacaniṃ pacī’’ti. (jā. 1.10.190) –
所谓过去了的时间界限，就是已经成了过去的事物，称之为“已成过去者的消化”。
Vissajjetha tātā imaṃ pañhanti.
他们应当放下这个疑惑。
Te cintetvā ajānamānā tuṇhī ahesuṃ. Ācariyo āha ‘‘alaṃ tātā gacchathajja, sve katheyyāthā’’ti uyyojesi. Te dasapi vīsatipi sampiṇḍitā hutvā na tassa pañhassa ādiṃ, na antamaddasaṃsu. Āgantvā ācariyassa ārocesuṃ ‘‘na imassa pañhassa atthaṃ ājānāmā’’ti. Ācariyo tesaṃ niggahatthāya imaṃ gāthamabhāsi –
他们思虑不休，却没有觉知，心境空寂。老师告诫说：「好了，你们去吧，各自自言自语吧。」于是他们聚集数十人，既不见有疑问的起头，也不见有终结。回来时向老师报告说：「我们不明白这个疑问的意义。」老师为化解他们的执着，朗诵这首偈颂：
‘‘Bahūni narasīsāni, lomasāni brahāni ca;
「许多人的头颅和毛发，
Gīvāsu paṭimukkāni, kocidevettha kaṇṇavā’’ti. (jā. 1.10.191) –
从颈项披散开来，然而却没有耳朵。」
Gāthāyattho – bahūni narānaṃ sīsāni dissanti, sabbāni ca tāni lomasāni sabbāni ca mahantāni gīvāyameva ca ṭhapitāni, na tālaphalaṃ viya hatthena gahitāni, natthi tesaṃ imehi dhammehi nānākaraṇaṃ. Ettha pana kocideva kaṇṇavāti attānaṃ sandhāyāha. Kaṇṇavāti paññavā. Kaṇṇacchiddaṃ pana na kassaci natthi, taṃ sutvā te māṇavakā maṅkubhūtā pattakkhandhā adhomukhā aṅguliyā bhūmiṃ vilikhantā tuṇhī ahesuṃ.
偈意解释——众多人的头颅确实可见，头发亦同，且都很雄厚浓密，长在颈项部位，绝非像椰子果实那样被手抓着，因而这些特征中并无任何差异。这里所说的“没有耳朵”，意指耳朵乃智慧之所。知道没有人缺少耳朵。闻此言，学童们放弃了烦恼，安然无事，低头用指尖在地面划画符号，从而安住寂静。
Atha nesaṃ ahirikabhāvaṃ passitvā ācariyo ‘‘uggaṇhatha tātā pañha’’nti pañhaṃ vissajjesi. Kāloti purebhattakālopi pacchābhattakālopīti evamādi. Bhūtānīti sattādhivacanametaṃ. Kālo hi bhūtānaṃ na cammamaṃsādīni khādati, apica kho nesaṃ āyuvaṇṇabalāni khepento yobbaññaṃ maddanto ārogyaṃ vināsento ghasati khādatīti vuccati. Sabbāneva sahattanāti evaṃ ghasanto ca na kiñci vajjeti, sabbāneva ghasati. Na kevalañca bhūtāniyeva, apica kho sahattanā attānampi ghasati. Purebhattakālo hi pacchābhattakālaṃ na pāpuṇāti. Esa nayo pacchābhattakālādīsu. Yo ca kālaghaso bhūtoti khīṇāsavassetaṃ adhivacanaṃ. So hi āyatiṃ paṭisandhikālaṃ khepetvā khāditvā ṭhitattā ‘‘kālaghaso’’ti vuccati. Sa bhūtapacaniṃ pacīti so yāyaṃ taṇhā apāyesu bhūte pacati, taṃ ñāṇagginā paci dayhi bhasmamakāsi, tena ‘‘bhūtapacaniṃ pacī’’ti vuccati. ‘‘Pajani’’ntipi pāṭho. Janikaṃ nibbattikanti attho.
后来，老师见他们缺乏无羞耻心，便说：“回答吧，孩子们。”于是解答了疑问。所谓时间，亦即过去时间与未来时间。如是等义。所谓“有情”者，此为众生的统称。时间并不食用皮肤肉体诸类，然亦由时间摧毁他们的寿命、颜色、力量，催老衰弱，毁坏健康，有如牲畜啃咬。诸物若同族共居，即使被啃咬也不会断裂，而是皆被啃咬。这个不仅限于众生，连本身同类诸物也被啃咬。过去的时间不能达到未来的时间，这是针对未来时间等的延续。所谓时间啃咬众生，即指烦恼已尽的境界。因为此人断绝了寿命的续接时间，啃咬而灭，故称“时间啃咬者”。此人如同过去食品被消化，欲望在众生中消逝，这种状态称为“食受火燃新生”，故称为“食受火燃之者”。“食受”一词有“生出”之意。
Atha te māṇavakā dīpasahassālokena viya rattiṃ samavisamaṃ ācariyassa vissajjanena pañhassa atthaṃ pākaṭaṃ disvā ‘‘idāni mayaṃ yāvajīvaṃ guruvāsaṃ vasissāma, mahantā ete ācariyā nāma, mayañhi bahussutamānaṃ uppādetvā catuppadikagāthāyapi atthaṃ na jānāmā’’ti nihatamānā pubbasadisameva ācariyassa vattappaṭipattiṃ katvā saggaparāyaṇā ahesuṃ.
当时这些人犹如千万灯火，夜间因老师的解答而疑惑消除，义理显现，便说：“现在我们终身居留师门，这些老师实为伟大，我们虽多闻，修习四章偈意理未通。”他们心中除去烦恼，照着老师昔日的修行方法，愿往极乐。
Ahaṃ kho, bhikkhave, tena samayena tesaṃ ācariyo ahosiṃ, ime bhikkhū māṇavakā. Evaṃ pubbepāhaṃ ime evaṃ mānapaggahitasire vicarante nihatamāne akāsinti.
比库们，我就是当时那个老师，便是这些青年比库。正如之前所说，我亦如是心怀骄慢，然已灭除这种心绪。
Imañca jātakaṃ sutvā te bhikkhū pubbepi mayaṃ māneneva upahatāti bhiyyosomattāya nihatamānā hutvā attano upakārakakammaṭṭhānaparāyaṇā ahesuṃ.
闻听此本生经后，诸比库先前内心骄慢皆已消除，变得更精进，专心致志于内心功德修习。
Tato bhagavā ekaṃ samayaṃ janapadacārikaṃ caranto vesāliṃ patvā gotamake cetiye viharanto imesaṃ pañcasatānaṃ bhikkhūnaṃ ñāṇaparipākaṃ viditvā imaṃ gotamakasuttaṃ kathesi –
随后世尊某时巡视城邑，至维萨离，止于果德玛塔塔，见五百名比库智慧圆满，便为他们讲述此果德玛经文——
‘‘Abhiññāyāhaṃ, bhikkhave, dhammaṃ desemi no anabhiññāya, sanidānāhaṃ…pe… sappāṭihāriyāhaṃ, bhikkhave, dhammaṃ desemi no appāṭihāriyaṃ. Tassa mayhaṃ, bhikkhave, abhiññāya dhammaṃ desayato…pe… no appāṭihāriyaṃ. Karaṇīyo ovādo, karaṇīyā anusāsanī. Alañca pana vo, bhikkhave, tuṭṭhiyā alaṃ attamanatāya alaṃ somanassāya. Sammāsambuddho bhagavā, svākkhāto dhammo, suppaṭipanno saṅghoti. Idamavoca bhagavā, imasmiñca pana veyyākaraṇasmiṃ bhaññamāne dasasahassilokadhātu akampitthā’’ti (a. ni. 3.126).
世尊说：“比库们，我所宣说的法，是凭借通达智慧，而非无明所传；凭借因缘所宣，而非无因缘；我所说诸法，皆为显现神通而非迷惑凡俗。诸比库，应当持戒、听教导。然尔等当无过度满足，无以自我为尊，无染快乐。正觉世尊，正法已宣，僧团实践正行。我说了此经，于此论述中，十千世界不动之地。”
Idañca suttaṃ sutvā te pañcasatā bhikkhū tasmiṃyevāsane saha paṭisambhidāhi arahattaṃ pāpuṇiṃsu, evāyaṃ desanā etasmiṃ ṭhāne niṭṭhamagamāsīti.
听闻此经之后，那五百多位比库就在同一处所获得了断惑阿拉汉果，讲说即在此地结束了。
Tathāgatavāraaṭṭhamanayavaṇṇanā niṭṭhitā. · 如来段第八理趣的解释完毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部注释。
Mūlapariyāyasuttavaṇṇanā niṭṭhitā. · 《根本法门经》的解释完毕。
2. Sabbāsavasuttavaṇṇanā二、《一切漏经》的解释。
§14
14.Evaṃme sutaṃ…pe… sāvatthiyanti sabbāsavasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā – sāvatthīti savatthassa isino nivāsaṭṭhānabhūtā nagarī, yathā kākandī mākandī kosambīti evaṃ tāva akkharacintakā. Aṭṭhakathācariyā pana bhaṇanti ‘‘yaṃkiñci manussānaṃ upabhogaparibhogaṃ sabbamettha atthīti sāvatthī. Satthasamāyoge ca kiṃ bhaṇḍamatthīti pucchite sabbamatthī’’ti vacanamupādāya sāvatthī.
『十四、如是我闻……』此为沙瓦提念集诸毒经文。此中有初步词义说明——沙瓦提者，为沙瓦提城，其为沙瓦提王所居之住处，如古书中所言有卡坎迪、马坎迪、国桑比等，名字皆为此类拼写。注疏师则说：‘凡是人间所乐用的小利都包含在此，故曰沙瓦提。若问佛陀聚会时何以此地称为宝地，皆因其所包含一切利益’——皆由此言引出“沙瓦提”名称。
‘‘Sabbadā sabbūpakaraṇaṃ, sāvatthiyaṃ samohitaṃ;
『一切诸法，一切所具，皆为沙瓦提所摄。』
Tasmā sabbamupādāya, sāvatthīti pavuccati.
『故此摄具一切，称为沙瓦提。』
Kosalānaṃ puraṃ rammaṃ, dassaneyyaṃ manoramaṃ;
『为国萨拉之都城，风景宜人，令人观赏。』
Dasahi saddehi avivittaṃ, annapānasamāyutaṃ.
『十种言语相无所缺，有食与饮水，是为具足。』
Vuddhiṃ vepullataṃ pattaṃ, iddhaṃ phītaṃ manoramaṃ;
叶茂盛浓，增强肥厚，神通自在，悦目悦心；
Aḷakamandāva devānaṃ, sāvatthipuramuttama’’nti.
如同诸天喜爱的优美莲花，乃至最胜的沙瓦提城。」
Tassaṃ sāvatthiyaṃ. Jetavaneti ettha attano paccatthikajanaṃ jinātīti jeto, raññā vā attano paccatthikajane jite jātoti jeto, maṅgalakamyatāya vā tassa evaṃnāmameva katanti jeto, jetassa vanaṃ jetavanaṃ. Tañhi jetena rājakumārena ropitaṃ saṃvaddhitaṃ paripālitaṃ, so ca tassa sāmī ahosi. Tasmā jetavananti vuccati, tasmiṃ jetavane. Anāthapiṇḍikassa ārāmeti ettha sudatto nāma so gahapati mātāpitūhi katanāmavasena. Sabbakāmasamiddhitāya pana vigatamalamaccheratāya karuṇādiguṇasamaṅgitāya ca niccakālaṃ anāthānaṃ piṇḍamadāsi, tena anāthapiṇḍikoti saṅkhaṃ gato. Āramanti ettha pāṇino visesena vā pabbajitāti ārāmo, tassa pupphaphalādisobhāya nātidūranaccāsannatādipañcavidhasenāsanaṅgasampattiyā ca tato tato āgamma ramanti abhiramanti anukkaṇṭhitā hutvā nivasantīti attho. Vuttappakārāya vā sampattiyā tattha tattha gatepi attano abbhantaraṃyeva ānetvā rametīti ārāmo. So hi anāthapiṇḍikena gahapatinā jetassa rājakumārassa hatthato aṭṭhārasahi hiraññakoṭīhi koṭisantharena kīṇitvā aṭṭhārasahi hiraññakoṭīhi senāsanāni kārāpetvā aṭṭhārasahi hiraññakoṭīhi vihāramahaṃ niṭṭhāpetvā evaṃ catupaññāsahiraññakoṭipariccāgena buddhappamukhassa saṅghassa niyyādito. Tasmā ‘‘anāthapiṇḍikassa ārāmo’’ti vuccati. Tasmiṃ anāthapiṇḍikassa ārāme.
此处所谓『沙瓦提』即指该城。所谓『揭德林』即指此处，名取其守护者胜利者之意，称其守护神为『胜利者』，又称为国王所胜。如此名称出于吉祥愿望，此林即称为『胜利者林』。此林由胜利者王子亲自植栽培养，予以经营管理，故林主为其所有。因之称为『胜利者林』，即『胜利者之林』。所谓『给孤独长者的园林』，即由名为苏达多的富有地主，由其父母依习俗命名。此园林因其满足所有希求，远离尘垢与污秽，具备悲悯及各种美德，因此恒时施与孤寡乞食者，俗称给孤独长者。所谓园林，或有文言云：此处『园林』尤指专为出家修行者而设。园内因花果盛美，且邻近剧场等五种设施，因而常有出家人入此便乐，心生欢喜，乐意停留不去。亦谓因具备种种适合修习之因缘，出家人即使到处游行，亦能心神内在集聚，生起欢喜，故称为园林。此园林乃由给孤独长者这地主，以胜利者王子直接出手，以十八亿金币巨资购买，复以十八亿金币修筑十八亿金币的军营，建造十八亿金币的客舍，施建十八亿金币的寺院，皆用以供养佛陀前方的僧团。由此得名『给孤独长者的园林』，即此园林属给孤独长者所有。
Ettha ca ‘‘jetavane’’ti vacanaṃ purimasāmiparikittanaṃ. ‘‘Anāthapiṇḍikassa ārāme’’ti pacchimasāmiparikittanaṃ. Kimetesaṃ parikittane payojananti. Puññakāmānaṃ diṭṭhānugatiāpajjanaṃ. Tatra hi dvārakoṭṭhakapāsādamāpane bhūmivikkayaladdhā aṭṭhārasa hiraññakoṭiyo anekakoṭiagghanakā rukkhā ca jetassa pariccāgo, catupaññāsa koṭiyo anāthapiṇḍikassa. Iti tesaṃ parikittanena evaṃ puññakāmā puññāni karontīti dassento āyasmā ānando aññepi puññakāme tesaṃ diṭṭhānugatiāpajjane niyojeti.
此处『胜利者林』之称为先前接壤称呼，『给孤独长者的园林』则为后来接壤称呼。此两称谓之目的，为显示菩萨愿力因缘得胜。彼处设有城门、堡垒、宫殿等，地价高昂，耗费巨大。胜利者林中树木林立，其数量价值逾十八亿金币，给孤独长者所有归其管领约有四十五亿金币。由此命名，表明菩萨等众皆因愿力而行善业，得显胜利，常得加持。长老阿难等同样以此名义，激励诸乐善者，依此因缘共创新善。
Sabbāsavasaṃvarapariyāyaṃ vo, bhikkhaveti kasmā idaṃ suttamabhāsi? Tesaṃ bhikkhūnaṃ upakkilesavisodhanaṃ ādiṃ katvā āsavakkhayāya paṭipattidassanatthaṃ. Tattha sabbāsavasaṃvarapariyāyanti sabbesaṃ āsavānaṃ saṃvarakāraṇaṃ saṃvarabhūtaṃ kāraṇaṃ, yena kāraṇena te saṃvaritā pidahitā hutvā anuppādanirodhasaṅkhātaṃ khayaṃ gacchanti pahīyanti nappavattanti, taṃ kāraṇanti attho. Tattha āsavantīti āsavā, cakkhutopi…pe… manatopi sandanti pavattantīti vuttaṃ hoti. Dhammato yāva gotrabhuṃ okāsato yāva bhavaggaṃ savantīti vā āsavā, ete dhamme etañca okāsaṃ anto karitvā pavattantīti attho. Antokaraṇattho hi ayaṃ ākāro. Cirapārivāsiyaṭṭhena madirādayo āsavā, āsavā viyātipi āsavā. Lokasmiñhi cirapārivāsikā madirādayo āsavāti vuccanti. Yadi ca cirapārivāsiyaṭṭhena āsavā, eteyeva bhavitumarahanti. Vuttañhetaṃ ‘‘purimā, bhikkhave, koṭi na paññāyati avijjāya, ito pubbe avijjā nāhosī’’tiādi (a. ni. 10.61). Āyataṃ vā saṃsāradukkhaṃ savanti pasavantītipi āsavā. Purimāni cettha nibbacanāni yattha kilesā āsavāti āgacchanti, tattha yujjanti, pacchimaṃ kammepi. Na kevalañca kammakilesāyeva āsavā, apica kho nānappakārakā uppaddavāpi. Suttesu hi ‘‘nāhaṃ, cunda, diṭṭhadhammikānaṃyeva āsavānaṃ saṃvarāya dhammaṃ desemī’’ti (dī. ni. 3.182) ettha vivādamūlabhūtā kilesā āsavāti āgatā.
汝等比库啊，为何称此经为『断诸烦恼戒律讲解』？实因其中为比库们初步净除烦恼，以及演示断尽烦恼的修行法门。所谓『断诸烦恼戒律讲解』，即指诸烦恼中断的根本因缘——诸烦恼被约束、被镇压，从而不生不灭，断尽消尽。此谓之『断诸烦恼戒律讲解』。所谓烦恼者，眼、耳、鼻、舌、身、意等六根均生烦恼。心识乃由烦恼而生，故从根本为烦恼产生因缘。以此意旨，即此形式。长期生居世界之人，因酒等恶习为烦恼根基，诸烦恼乃大增长。若常年持此恶习，即生诸烦恼。经中悉有「昔者，比库们，吾不宣说唯观察现法之诸烦恼之断」等语，皆昭示烦恼乃断苦之本。由此可见烦恼非仅业烦恼，更包含其他多方面生起之恶根。经中亦记载「吾不专论除业烦恼」等，显示烦恼自有多种根源，非限业烦恼。
‘‘Yena devūpapatyassa, gandhabbo vā vihaṅgamo;
「因缘是诸天出生，甘陀婆或鸟类飞翔；」
Yakkhattaṃ yena gaccheyyaṃ, manussattañca abbaje;
由魔族所趋向的身份，及由人族所生的身份；
Te mayhaṃ āsavā khīṇā, viddhastā vinaḷīkatā’’ti. (a. ni. 4.36); –
这些烦恼已断尽，熟知、未被缠绕。”（断烦恼论 4.36）；—
Ettha tebhūmakañca kammaṃ avasesā ca akusalā dhammā. ‘‘Diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti (pārā. 39) ettha parūpavādavippaṭisāravadhabandhādayo ceva apāyadukkhabhūtā ca nānappakārā upaddavā. Te panete āsavā yattha yathā āgatā, tattha tathā veditabbā.
此中，即那些根本无善、残余未断的行为及恶法。所谓“对诸有见烦恼者的止息，是对无明等烦恼的反抗”，（犯重罪论 39）此处指恶见等谬见及其破坏和束缚，皆是堕入恶趣之因，种种产生困苦的因素。诸烦恼依各自所来，亦应分别了知。
Ete hi vinaye tāva ‘‘diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya, samparāyikānaṃ āsavānaṃ paṭighātāyā’’ti dvedhā āgatā. Saḷāyatane ‘‘tayome āvuso āsavā, kāmāsavo bhavāsavo avijjāsavo’’ti (a. ni. 6.63) tidhā āgatā. Aññesu ca suttantesu abhidhamme ca teyeva diṭṭhāsavena saha catudhā āgatā. Nibbedhikapariyāye – ‘‘atthi, bhikkhave, āsavā nirayagāminiyā, atthi āsavā tiracchānayonigāminiyā, atthi āsavā pettivisayagāminiyā, atthi āsavā manussalokagāminiyā, atthi āsavā devalokagāminiyā’’ti (a. ni. 6.63) pañcadhā āgatā. Chakkanipāte – ‘‘atthi, bhikkhave, āsavā saṃvarā pahātabbā’’tiādinā nayena chadhā āgatā. Imasmiṃ pana sutte teyeva dassanāpahātabbehi saddhiṃ sattadhā āgatāti. Ayaṃ tāva āsavapade vacanattho ceva pabhedo ca.
在律藏中记，唯有两种：“对有见烦恼的止息”和“对习气烦恼的反抗”。六处法中谓“三种烦恼，欲、存、有明烦恼”。他经论藏亦俱有四种连同见烦恼。涅槃经中说：“比库，当知烦恼有五种归趣：有堕地狱者、有堕饿鬼者、有堕畜生者、有堕人道者、有堕天道者。”（断烦恼论 6.63）六集议中谓：“比库，烦恼应当止息。”如此种种教义，教令此经所说三种须破的烦恼共分七种。此谓烦恼一语的义理及差别。
Saṃvarapade pana saṃvarayatīti saṃvaro, pidahati nivāreti pavattituṃ na detīti attho. Tathā hi ‘‘anujānāmi, bhikkhave, divā paṭisallīyantena dvāraṃ saṃvaritvā paṭisallīyitu’’nti (pārā. 77), ‘‘sotānaṃ saṃvaraṃbraūmi, paññāyete pidhīyare’’ti (su. ni. 1041) ca ādīsu pidhānaṭṭhena saṃvaramāha. Svāyaṃ saṃvaro pañcavidho hoti sīlasaṃvaro satiñāṇa khanti vīriyasaṃvaroti. Tattha ‘‘iminā pātimokkhasaṃvarena upeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. Pātimokkhasīlañhi ettha saṃvaroti vuttaṃ. ‘‘Cakkhundriye saṃvaramāpajjatī’’tiādīsu (dī. ni. 1.213) satisaṃvaro. Sati hettha saṃvaroti vuttā. ‘‘Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare’’ti ayaṃ ñāṇasaṃvaro. Ñāṇañhettha pidhīyareti iminā pidhānaṭṭhena saṃvaroti vuttaṃ. ‘‘Khamo hoti sītassa…pe…, uppannaṃ kāmavitakkaṃ nādhivāsetī’’tiādinā (ma. ni. 1.24-26) pana nayena idheva khantivīriyasaṃvarā āgatā. Tesañca ‘‘sabbāsavasaṃvarapariyāya’’nti iminā uddesena saṅgahitattā saṃvarabhāvo veditabbo.
所谓止息处的止息者，即止息意，即关闭、禁止不让其生起。譬如“我知夜间闭门隐居”（犯重罪论 77），“我说护根阻断，待见知而闭”（修习记 1041）等，皆以关闭喻止息。自止息共五种，戒止息、念止息、慧止息、忍止息、精进止息。其中文字“依止戒律而得成”（注疏 511），即戒止息。戒律即巴提摩卡戒，此处谓止息。又有“于眼根生止息”（优婆塞尼经 1.213）等，为念止息。念故止息得名。又“说护根阻断，待见知而闭”，即慧止息。慧故谓阻断。又“忍为寒冷…不容欲想产生”等（摩诃尼 1.24-26），以此喻忍及精进止息。并说“五种烦恼止息之总说”，以此理合称止息之性。
Apica pañcavidhopi ayaṃ saṃvaro idha āgatoyeva, tattha khantivīriyasaṃvarā tāva vuttāyeva. ‘‘So tañca anāsanaṃ tañca agocara’’nti (ma. ni. 1.25) ayaṃ panettha sīlasaṃvaro. ‘‘Paṭisaṅkhā yoniso cakkhundriyasaṃvarasaṃvuto’’ti (ma. ni. 1.22) ayaṃ satisaṃvaro. Sabbattha paṭisaṅkhā ñāṇasaṃvaro. Aggahitaggahaṇena pana dassanaṃ paṭisevanā bhāvanā ca ñāṇasaṃvaro. Pariyāyanti etena dhammāti pariyāyo, uppattiṃ nirodhaṃ vā gacchantīti vuttaṃ hoti. Ettāvatā ‘‘sabbāsavasaṃvarapariyāya’’nti ettha yaṃ vattabbaṃ, taṃ vuttaṃ hoti.
且五种止息于此即现，无量烦恼止息乃以忍及精进止息为号。“此亦为他不食、不行”，即戒止息。“理智正重护根止息”，是念止息。处处理智为慧止息。以摄集、摄取等，为慧止息。云“此为教法之转、集、灭”，即由此明五烦恼止息总说。如此所说，是当知之理，得以成说。
§15
15. Idāni jānato ahantiādīsu jānatoti jānantassa. Passatoti passantassa. Dvepi padāni ekatthāni, byañjanameva nānaṃ. Evaṃ santepi jānatoti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati, jānanalakkhaṇañhi ñāṇaṃ. Passatoti ñāṇappabhāvaṃ upādāya, passanappabhāvañhi ñāṇaṃ. Ñāṇasamaṅgī puggalo cakkhumā viya cakkhunā rūpāni ñāṇena vivaṭe dhamme passati. Apica yonisomanasikāraṃ uppādetuṃ jānato, ayonisomanasikāro yathā na uppajjati, evaṃ passatoti ayamettha sāro. Keci panācariyā bahū papañce bhaṇanti, te imasmiṃ atthe na yujjanti.
今此处，『知』于“杀”等等意指知者。『知』者，即识知之人。『见』者，即见者。《经》中有二种称谓合一，音义各异。如此存在时，称为『知』，这是指知的特征，由此显现人相。此中『知的标识』指的是『智』，而『见』则基于智之光明而称，称为见。具有智慧的人，如有眼之人以眼观察色法等事以智慧所了知。既然知者能产生正思维，非正思维不生，见者亦如是，此即『见』的要义。然有人多言行为，杂乱无章，此等言说于此义境不相称。
Āsavānaṃkhayanti āsavappahānaṃ āsavānaṃ accantakkhayasamuppādaṃ khīṇākāraṃ natthibhāvanti ayameva hi imasmiñca sutte, ‘‘āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438) ca āsavakkhayattho. Aññattha pana maggaphalanibbānānipi āsavakkhayoti vuccanti. Tathā hi –
断除烦恼者即烦恼断除，是出于烦恼断尽的极致生起，灭尽、无，使其不复有之，这正是本经中所谓“烦恼灭尽，无烦恼之心灵解脱”等文的意义所在。另亦有说，断烦恼指向于圣道圣果涅槃，即烦恼的灭尽。事实如是——
‘‘Sekhassa sikkhamānassa, ujumaggānusārino;
“须陀洹学处者，依正道而行；
Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62) –
首先得初识后，继而得第二识”——（此义出自论书第62页）——
Ādīsu maggo āsavakkhayoti vutto,
开头章节中说烦恼断除，
‘‘Āsavānaṃ khayā samaṇo hotī’’tiādīsu (ma. ni. 1.438) phalaṃ.
“烦恼断尽圣者已成”果报」（出自大毗奈耶经一四三八页）。这是断烦恼的功德所在。
‘‘Paravajjānupassissa, niccaṃ ujjhānasaññino;
『观察戒犯者』者，谓『恒有觉知念念不忘』者。
Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti. (dha. pa. 253) –
『由此烦恼增长』者，谓『烦恼断灭』者也。（《法句经》253偈）
Ādīsu nibbānaṃ ‘‘āsavakkhayo’’ti vuttaṃ.
最初所说涅槃者谓『烦恼断灭』。
No ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃvarādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. Purimena vā padadvayena upāyo vutto, iminā anupāyapaṭisedho. Saṅkhepena cettha ñāṇaṃ āsavasaṃvarapariyāyoti dassitaṃ hoti.
所谓『不知不见』者，谓『既不知亦不见』者，其意为非此也。借此，虽有无知不见者，亦谓依诸禁戒而得清净者，彼等得解脱矣。或先前以二句为方便所说，今则以此无方便之说为破举。简言之，此处所显即谓烦恼禁戒相续之智。
Idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi, tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā maggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbā. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva, tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento āha yoniso ca manasikāraṃ ayoniso ca manasikāranti.
现在知悉烦恼断灭者，欲显示之，诸比库！问若何知？此处知见多样。譬如某比库知制伞法，知制某些衣法，虽存余业，然依其余业行持，彼知识乃非断灭法之根本。若比库于戒律医疗等具知，则烦恼必生彼处。故知见与观察烦恼断灭者，应知有正智与邪智之分。
Tattha yoniso manasikāro nāma upāyamanasikāro pathamanasikāro, aniccādīsu aniccanti ādinā eva nayena saccānulomikena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati yoniso manasikāroti.
所谓正智，谓引导之智，初级之智，导引至无常等真理，合于真实之顺理而行，能引发心之旋转与逆转，伴随内观之心理状态，此即所谓正智观念。
Ayoniso manasikāroti anupāyamanasikāro uppathamanasikāro. Anicce niccanti dukkhe sukhanti anattani attāti asubhe subhanti ayoniso manasikāro uppathamanasikāro. Saccappaṭikulena vā cittassa āvaṭṭanā anvāvaṭṭanā ābhogo samannāhāro manasikāro, ayaṃ vuccati ayoniso manasikāroti. Evaṃ yoniso manasikāraṃ uppādetuṃ jānato, ayoniso manasikāro ca yathā na uppajjati, evaṃ passato āsavānaṃ khayo hoti.
不善的用心即为不正当的用心，不良的用心和偏离正路的用心。执著无常为常、苦为乐、无我为我，执取不净为净亦属不善的用心，不正当的用心、不良的用心、偏离正路的用心。若用正法中所合适的缘起法则，心的缠绕与解脱、内外依止及生灭变化皆能通达者，即称为不善的用心。洞悉此理，以期能生起善巧正念，避免一切不善的用心，自然而然断尽烦恼，便是此处稍加概说之义。
Idāni imassevatthassa yuttiṃ dassento āha ayoniso, bhikkhave…pe… pahīyantīti. Tena kiṃ vuttaṃ hoti, yasmā ayoniso manasikaroto āsavā uppajjanti, yoniso manasikaroto pahīyanti, tasmā jānitabbaṃ yoniso manasikāraṃ uppādetuṃ jānato, ayoniso manasikāro ca yathā na uppajjati, evaṃ passato āsavānaṃ khayo hotīti, ayaṃ tāvettha saṅkhepavaṇṇanā.
今在此处，为说此义理，以理证法，称之为不善的用心，谓：比库们……烦恼因缘由于不善的用心生起，善巧用心则除灭烦恼，故当知道善巧用心的生起，避免不善用心，而见证烦恼断尽。此乃此处简约说明。
Ayaṃ pana vitthāro – tattha ‘‘yoniso ayoniso’’ti imehi tāva dvīhi padehi ābaddhaṃ hoti upari sakalasuttaṃ. Vaṭṭavivaṭṭavasena hi upari sakalasuttaṃ vuttaṃ. Ayoniso manasikāramūlakañca vaṭṭaṃ, yoniso manasikāramūlakañca vivaṭṭaṃ. Kathaṃ? Ayoniso manasikāro hi vaḍḍhamāno dve dhamme paripūreti avijjañca bhavataṇhañca. Avijjāya ca sati ‘‘avijjāpaccayā saṅkhārā…pe… dukkhakkhandhassa samudayo hoti. Taṇhāya sati taṇhāpaccayā upādānaṃ…pe… samudayo hotī’’ti. Evaṃ ayaṃ ayoniso manasikārabahulo puggalo vātavegābhighātena vippanaṭṭhanāvā viya gaṅgāvaṭṭe patitagokulaṃ viya cakkayante yuttabalibaddo viya ca punappunaṃ bhavayonigativiññāṇaṭṭhitisattāvāsesu āvaṭṭaparivaṭṭaṃ karoti, evaṃ tāva ayoniso manasikāramūlakaṃ vaṭṭaṃ.
此处详细展开：此中“善巧、不善”二词，均多次加以引用并说明整体经文。经文中有不善用心之根生起烦恼轮回，如轮回转转不息；善巧用心则如轮回反转而解脱。如何评说？不善用心增长时，充满二法：无明与生死渴爱。有无明时，因无明生行为，烦恼蕴集生起；有渴爱时，因渴爱生执取，烦恼增盛。如此，执于不善用心者，如狂风暴雨击打破坏树木，河流冲溃庄园，轮回水流般翻滚翻转不息。此即不善用心之深根轮回。
Yoniso manasikāro pana vaḍḍhamāno – ‘‘yoniso manasikārasampannassetaṃ, bhikkhave, bhikkhuno pāṭikaṅkhaṃ, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvessati, ariyaṃ aṭṭhaṅgikaṃ maggaṃ bahulīkarissatī’’ti (saṃ. ni. 5.55) vacanato sammādiṭṭhipamukhaṃ aṭṭhaṅgikaṃ maggaṃ paripūreti. Yā ca sammādiṭṭhi, sā vijjāti tassa vijjuppādā avijjānirodho, ‘‘avijjānirodhā saṅkhāranirodho…pe… evaṃ etassa kevalassa dukkhakkhandhassa nirodho hotī’’ti (mahāva. 1) evaṃ yoniso manasikāramūlakaṃ vivaṭṭaṃ veditabbaṃ. Evaṃ imehi dvīhi padehi ābaddhaṃ hoti upari sakalasuttaṃ.
善巧用心增长时，正如经中所言，具足善巧用心的比库必生起圣八正道，勤修广行此道。以正见为先导，遂达正见智，引灭无明，断无明即断烦恼，因为无明断则诸烦恼断，从而净除苦蕴。由此可知，此处善巧用心乃对轮回起因之根本解脱。此义亦多次贯穿于整体经文。
Evaṃ ābaddhe cettha yasmā pubbe āsavappahānaṃ dassetvā pacchā uppatti vuccamānā na yujjati. Na hi pahīnā puna uppajjanti. Uppannānaṃ pana pahānaṃ yujjati, tasmā uddesapaṭilomatopi ‘‘ayoniso, bhikkhave, manasikaroto’’tiādimāha.
此处综述：因由明证过去曾断灭烦恼，后未再生起，故称不生起，已有断者不再复发。唯有未断者仍生起烦恼，故此处特别警告曰：不善的用心，即不应生起的烦恼，由此可见其危险性。
Tattha ayoniso manasikarototi vuttappakāraṃ ayoniso manasikāraṃ uppādayato. Anuppannā ceva āsavā uppajjantīti ettha ye pubbe appaṭiladdhapubbaṃ cīvarādiṃ vā paccayaṃ upaṭṭhākasaddhivihārikaantevāsikānaṃ vā aññataraṃ manuññaṃ vatthuṃ paṭilabhitvā, taṃ subhaṃ sukhanti ayoniso manasikaroto, aññataraññataraṃ vā pana ananubhūtapubbaṃ ārammaṇaṃ yathā vā tathā vā ayoniso manasikaroto āsavā uppajjanti, te anuppannā uppajjantīti veditabbā, aññathā hi anamatagge saṃsāre anuppannā nāma āsavā na santi. Anubhūtapubbepi ca vatthumhi ārammaṇe vā yassa pakatisuddhiyā vā uddesaparipucchāpariyattinavakammayonisomanasikārānaṃ vā aññataravasena pubbe anuppajjitvā pacchā tādisena paccayena sahasā uppajjanti, imepi anuppannā uppajjantīti veditabbā. Tesuyeva pana vatthārammaṇesu punappunaṃ uppajjamānā uppannā pavaḍḍhantīti vuccanti. Ito aññathā hi paṭhamuppannānaṃ vaḍḍhi nāma natthi.
所谓“不善用心生起”，意指不善用心为诸烦恼生起之因。未生起的烦恼能复生者，意指一些人早前依止不净衣等条件及随顺者、幼学者等尚被人护持之缘，或受人供养之利被引生烦恼。除此之外，若心未转正或认知未清晰，某些未曾生者也会依此种缘而忽然复生。烦恼在这些缘起条件中复现增长，称为烦恼复生，除此之外则无初生烦恼复增者。
Yonisoca kho, bhikkhaveti ettha pana yassa pakatisuddhiyā vā seyyathāpi āyasmato mahākassapassa bhaddāya ca kāpilāniyā, uddesaparipucchādīhi vā kāraṇehi āsavā nuppajjanti, so ca jānāti ‘‘na kho me āsavā maggena samugghātaṃ gatā, handa nesaṃ samugghātāya paṭipajjāmī’’ti. Tato maggabhāvanāya sabbe samugghāteti. Tassa te āsavā anuppannā na uppajjantīti vuccanti. Yassa pana kārakasseva sato satisammosena sahasā āsavā uppajjanti, tato saṃvegamāpajjitvā yoniso padahanto te āsave samucchindati, tassa uppannā pahīyantīti vuccanti maṇḍalārāmavāsīmahātissabhūtattherassa viya. So kira tasmiṃyeva vihāre uddesaṃ gaṇhāti, athassa gāme piṇḍāya carato visabhāgārammaṇe kileso uppajji, so taṃ vipassanāya vikkhambhetvā vihāraṃ agamāsi. Tassa supinantepi taṃ ārammaṇaṃ na upaṭṭhāsi. So ‘‘ayaṃ kileso vaḍḍhitvā apāyasaṃvattaniko hotī’’ti saṃvegaṃ janetvā ācariyaṃ āpucchitvā vihārā nikkhamma mahāsaṅgharakkhitattherassa santike rāgapaṭipakkhaṃ asubhakammaṭṭhānaṃ gahetvā gumbantaraṃ pavisitvā paṃsukūlacīvaraṃ santharitvā nisajja anāgāmimaggena pañcakāmaguṇikarāgaṃ chinditvā uṭṭhāya ācariyaṃ vanditvā punadivase uddesamaggaṃ pāpuṇi. Ye pana vattamānuppannā, tesaṃ paṭipattiyā pahānaṃ nāma natthi.
正见而思维因缘，尊者比库们啊，若凭借洁净的教义，譬如大咖萨巴长老、善解的迦毗罗卫城人，因受教诲发疑问等原因，烦恼未生，他也自知说：“我的烦恼未被圣道所断尽，誓当依止断烦恼的法。”如此时，修习圣道者会将烦恼悉皆断尽。此时所说烦恼未生、不生起也。反之，若因某种缘起，一念不慎、正念衰退，烦恼忽然生起，便因惊怖而勤修正念，犹如住在圆形园林的长老，初时在其静室安住，然后外出托钵，染上尘垢烦恼，生起污秽后，通过观照放逸，离开静室。不管熟睡中也不理那烦恼。见其烦恼增长将致堕落便生惧怖，问询师长，离开净住，承教诲勤修断除染污，脱离五欲，穿尘堆衣，涤除烦恼，起身辞师，并得教法。对于现今生起的烦恼，依行为无断除之法。
§16
16. Idāni ‘‘uppannā ca āsavā pahīyantī’’ti idameva padaṃ gahetvā ye te āsavā pahīyanti, tesaṃ nānappakārato aññampi pahānakāraṇaṃ āvikātuṃ desanaṃ vitthārento atthi, bhikkhave, āsavā dassanā pahātabbātiādimāha yathā taṃ desanāpabhedakusalo dhammarājā. Tattha dassanā pahātabbāti dassanena pahātabbā. Esa nayo sabbattha.
第十六节：如今取“烦恼已生则断”的话题，对于已断烦恼者，从不同角度展开宣讲，诸比库啊，断烦恼的道理以“见修正”，即圣法之王的示现，广为展开宣说。其中所说“见应断”乃以观察见断为意，此道理无所不在。
Dassanāpahātabbaāsavavaṇṇanā应以见断之漏的解释。
§17
17. Idāni tāni padāni anupubbato byākātukāmo ‘‘katame ca, bhikkhave, āsavā dassanā pahātabbā’’ti pucchaṃ katvā mūlapariyāyavaṇṇanāyaṃ vuttanayeneva ‘‘idha, bhikkhave, assutavā puthujjano’’ti puggalādhiṭṭhānaṃ desanaṃ ārabhi. Tattha manasikaraṇīye dhamme nappajānātīti āvajjitabbe samannāharitabbe dhamme na pajānāti. Amanasikaraṇīyeti tabbiparīte. Esa nayo sesapadesupi. Yasmā pana ime dhammā manasikaraṇīyā, ime amanasikaraṇīyāti dhammato niyamo natthi, ākārato pana atthi. Yenā ākārena manasikariyamānā akusaluppattipadaṭṭhānā honti, tenākārena na manasikātabbā. Yena kusaluppattipadaṭṭhānā honti, tenākārena manasikātabbā. Tasmā ‘‘ya’ssa, bhikkhave, dhamme manasikaroto anuppanno vā kāmāsavo’’tiādimāha.
第十七节：如今不急于一次说完，先提问“比库们，何者烦恼因见而断？”之后从根本缘起开示，言“此处，比库们，愚昧凡夫”，以此人物立场开始宣说。此事须思维，所谓“不知”者，指应于法中谨慎观察而不理解者。“不谨慎”即反义。此理也显明于词句结尾。因这些法是可被察觉的，但也非必定被察觉之法。以被察觉之法令不善因缘生起，未被察觉则不可察。故谓“凡夫于法若思则未生欲烦恼，已生则生”。
Tattha ya’ssāti ye assa assutavato puthujjanassa. Manasikarototi āvajjayato samannāharantassa. Anuppanno vā kāmāsavoti ettha samuccayattho vāsaddo, na vikappattho. Tasmā yathā ‘‘yāvatā, bhikkhave, sattā apadā vā dvipadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’ti (itivu. 90) vutte apadā ca dvipadā cāti attho, yathā ca ‘‘bhūtānaṃ vā sattānaṃ ṭhitiyā sambhavesīnaṃ vā anuggahāyā’’ti (ma. ni. 1.402) vutte bhūtānañca sambhavesīnañcāti attho, yathā ca ‘‘aggito vā udakato vā mithubhedato vā’’ti (udā. 76) vutte aggito ca udakato ca mithubhedato cāti attho, evamidhāpi anuppanno ca kāmāsavo uppajjati, uppanno ca kāmāsavo pavaḍḍhatīti attho daṭṭhabbo. Evaṃ sesesu.
所说“凡夫”者，指愚痴凡夫。此处“思维”指发起思考、进行察知。“未生欲烦恼”意在说明烦恼的潜伏状态，不是毁灭，而是潜伏。故如《增支部》所说“众生、畜生如是，如来导引”，《中部尼》所说“众生之存在、发生与依止”，《优婆离经》所说“主峰、水流、自然和谐”，皆喻明烦恼的未生和已生状态。如此亦可见欲烦恼潜伏和增长的含义。诸法亦是。因此可理解焉。
Ettha ca kāmāsavoti pañcakāmaguṇiko rāgo. Bhavāsavoti rupārūpabhave chandarāgo, jhānanikanti ca sassatucchedadiṭṭhisahagatā. Evaṃ diṭṭhāsavopi bhavāsave eva samodhānaṃ gacchati. Avijjāsavoti catūsu saccesu aññāṇaṃ. Tattha kāmaguṇe assādato manasikaroto anuppanno ca kāmāsavo uppajjati, uppanno ca pavaḍḍhati. Mahaggatadhamme assādato manasikaroto anuppanno ca bhavāsavo uppajjati, uppanno ca pavaḍḍhati. Tīsu bhūmīsu dhamme catuvipallāsapadaṭṭhānabhāvena manasikaroto anuppanno ca avijjāsavo uppajjati, uppanno ca pavaḍḍhatīti veditabbo. Vuttanayapaccanīkato sukkapakkho vitthāretabbo.
这里“欲烦恼”指五欲具足之贪；“有烦恼”为因色受染生之贪；“禅净烦恼”缘灭致苦断见。此理类似“见烦恼”归于“有烦恼”。“无明烦恼”则是于四圣谛识惑不明。此处于欲性上生不生欲烦恼，于色有性中生不生有烦恼，于四圣谛中生灭无明烦恼，皆须细察分析。
Kasmā pana tayo eva āsavā idha vuttāti. Vimokkhapaṭipakkhato. Appaṇihitavimokkhapaṭipakkho hi kāmāsavo,. Animittasuññatavimokkhapaṭipakkhā itare. Tasmā ime tayo āsave uppādentā tiṇṇaṃ vimokkhānaṃ abhāgino honti, anuppādentā bhāginoti etamatthaṃ dassentena tayo eva vuttāti veditabbā. Diṭṭhāsavopi vā ettha vutto yevāti vaṇṇitametaṃ.
为何称三种烦恼？因对应解脱分别而定。欲烦恼对应欲解脱，有烦恼对应无依解脱，见烦恼对应空解脱。故此三烦恼生者相依共生，断者各有份获。此理可据语义详明辨析。
Tassaamanasikaraṇīyānaṃ dhammānaṃ manasikārāti manasikārahetu, yasmā te dhamme manasi karoti, tasmāti vuttaṃ hoti. Esa nayo dutiyapadepi. ‘‘Anuppannā ceva āsavā uppajjanti, uppannā ca āsavā pavaḍḍhantī’’ti heṭṭhā vuttaāsavānaṃyeva abhedato nigamanametaṃ.
那些应当生起念处的法，念处乃是念的缘起，因为念是对那些法加以观念与思惟，故此称曰念处。这是此语其次第二种说法。又谓：『未生的结便生起，已生的结因缘增长』，这是针对下文所说结的无间断本质的结语。
§18
18. Ettāvatā yo ayaṃ puggalādhiṭṭhānāya desanāya dassanā pahātabbe āsave niddisituṃ assutavā puthujjano vutto, so yasmā ‘‘ayoniso, bhikkhave, manasikaroto anuppannā ceva āsavā uppajjantī’’ti evaṃ sāmaññato vuttānaṃ ayoniso manasikārapaccayānaṃ kāmāsavādīnampi adhiṭṭhānaṃ, tasmā tepi āsave teneva puggalena dassetvā idāni dassanā pahātabbe āsave dassento so evaṃ ayoniso manasi karoti, ahosiṃ nu kho ahantiādimāha. Vicikicchāsīsena cettha diṭṭhāsavampi dassetuṃ imaṃ desanaṃ ārabhi.
18. 如此这般，此说针对愚痴凡夫，他虽闻说应当断除烦恼，但因为『比库们，不善于正念思惟，未生的烦恼便生起』，一般而言说此，是对不善正念作用的烦恼诸根，包括欲界烦恼的执持。因此这些烦恼，曾由该人示现存在，今后断除烦恼时仍会示现，所以这种断除烦恼的示现者，实质上是以不善的心念思惟造作。这里就是说：「是否存在」的疑惑生起。
Tassattho, yassa te iminā vuttanayena āsavā uppajjanti, so puthujjano, yo cāyaṃ ‘‘assutavā’’tiādinā nayena vutto, so puthujjano evaṃ ayoniso anupāyena uppathena manasi karoti. Kathaṃ? Ahosiṃ nu kho…pe…so kuhiṃ gāmī bhavissatīti. Kiṃ vuttaṃ hoti, so evaṃ ayoniso manasi karoti, yathāssa ‘‘ahaṃ ahosiṃ nu kho’’tiādinā nayena vuttā soḷasavidhāpi vicikicchā uppajjatīti.
既然如此，有些烦恼便因当前所说被生起者，是愚痴凡夫，亦即依赖『未闻出世之法』这一导向说法的愚痴凡夫，如此他以不善的方式，不适宜的身心产生，进行思惟。如何产生呢？例如思维「是否存在或不存在……他将往何处去」等问题。所言即是说，该人以不善心念思惟，即若用「我是否存在」这类导向思维，即使十六种疑惑也会生起。
Tattha ahosiṃ nu kho nanu khoti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ avijjamānatañca kaṅkhati. Kiṃ kāraṇanti na vattabbaṃ. Ummattako viya hi bālaputhujjano yathā vā tathā vā pavattati. Apica ayoniso manasikāroyevettha kāraṇaṃ. Evaṃ ayoniso manasikārassa pana kiṃ kāraṇanti. Sveva puthujjanabhāvo ariyānaṃ adassanādīni vā. Nanu ca puthujjanopi yoniso manasi karotīti. Ko vā evamāha na manasi karotīti. Na pana tattha puthujjanabhāvo kāraṇaṃ , saddhammassavanakalyāṇamittādīni tattha kāraṇāni. Na hi macchamaṃsādīni attano attano pakatiyā sugandhāni, abhisaṅkhārapaccayā pana sugandhānipi honti.
此处的『是否存在』实际上是指基于实体不灭或临时存在观念，怀疑自己过去既存如今无明的生灭情形为何。此种疑惑不应予以肯定存在。愚痴凡夫犹如疯癫，随境随转。更因不善思惟所致。为何导致不善思惟呢？是因本性仍为凡夫，未得圣者的见闻等诸因所致。固然凡夫亦可正念思惟，谁能说他绝无正念？但此处凡夫本性并非原因，真正缘起是听闻正法及善友等道德因缘。鱼肉类等诸法非本性缘起，因诸习染造作，故或有芳香之法。
Kiṃnu kho ahosinti jātiliṅgūpapattiyo nissāya khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataroti kaṅkhati.
何等故而存在？这是由出生、性别、种姓等因素所缘，由王族、婆罗门、舍卫城出家者、人神诸中，有或无存在皆难断定。
Kathaṃ nu khoti saṇṭhānākāraṃ nissāya dīgho nu kho ahosiṃ, rassaodātakaṇhappamāṇikaappamāṇikādīnaṃ aññataroti kaṅkhati. Keci pana issaranimmānādiṃ nissāya kena nu kho kāraṇena ahosinti hetuto kaṅkhatīti vadanti.
又如何是因由聚合体缘起呢？由长寿或纳寿稍高或稍低等差异因素，有或无存在各异；有人说是因外境作威权幻现等因缘，有人对此起疑虑，不一而足。
Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā manussoti attano paramparaṃ kaṅkhati. Sabbattheva pana addhānanti kālādhivacanametaṃ.
生为何物？死为何物？众生因出生等缘故成为王族，王族难道会成为婆罗门吗……同样因成为众天人，心怀困惑自己前后身世。然时光无处不在，无所不包，此即是时序之言。
Bhavissāminu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānataṃ avijjamānatañca kaṅkhati. Sesamettha vuttanayameva.
未来世否然？必然否？依托恒常形态以及断灭形态，疑思自身未来的知觉与未知。此义即为敬述。
Etarahi vā paccuppannamaddhānanti idāni vā paṭisandhiṃ ādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. Ajjhattaṃ kathaṃkathī hotīti attano khandhesu vicikiccho hoti. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Yuttaṃ panetanti? Yuttaṃ ayuttanti kā ettha cintā. Apicettha idaṃ vatthumpi udāharanti. Cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ. So uṭṭhāya ahaṃ nu kho cūḷamātāya puttoti cintesi. Evaṃ ahaṃ nu khosmīti kaṅkhā hoti.
此时或称现存，或谓复合，既已作成并始于续会，通取当下全周期。内观自问如何？于五蕴生疑。是否为我？是否理当？何为理当，何为不理当？此疑皆生于此。即使此事作为例子呈示——若小母亲之子剃发，大母亲之子未剃，剃发即为小母亲子。伫立即想我乃小母亲子。遂生疑惑我是否自我。
No nu khosmīti attano natthibhāvaṃ kaṅkhati. Tatrāpi idaṃ vatthu – eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. Aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi. So paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. Evaṃ no nu khosmīti kaṅkhati.
抑或否？断非我之疑。又举例一人捕鱼于水中久卧，觉寒冷击打大腿。一人守田恐怖忧惧，收敛隐伏卧。知悉自身被两鬼缠绕思虑击打。如此亦生否我之疑。
Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Esa nayo sesesu. Devo pana samāno devabhāvaṃ ajānanto nāma natthi. Sopi pana ‘‘ahaṃ rūpī nu kho arūpī nu kho’’tiādinā nayena kaṅkhati. Khattiyādayo kasmā na jānantīti ce. Apaccakkhā tesaṃ tattha tattha kule uppatti. Gahaṭṭhāpi ca potthalikādayo pabbajitasaññino. Pabbajitāpi ‘‘kuppaṃ nu kho me kamma’’ntiādinā nayena gahaṭṭhasaññino. Manussāpi ca rājāno viya attani devasaññino honti.
王族自身是否疑自身王族之体？此乃余余异类之说。天人自知迷惑非，亦疑自己“我为色形？非色形？”之说。若曰王族等何以不知？有别于他们各族族中诞生。农民等亦误认已出家者为住家。出家者亦有疑“我业何等恶”以为农民。人亦如王，疑为天人。
Kathaṃ nu khosmīti vuttanayameva. Kevalañcettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya dīgho nu khosmi, rassacaturaṃsachaḷaṃsaaṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāroti kaṅkhanto kathaṃ nu khosmīti kaṅkhatīti veditabbo. Sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi.
王族疑于何？此乃敬述。惟有此中，内心生存名为意念，执持其连接形态，长久是否？一二三四五六七八九十六十六等诸形态，有种种变化疑惑，如何疑我此？须知未识自身形体今存不存在。
Kutoāgato, so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhati.
从何处而来？又将往何乡去？这是对自己存在的来去状态的疑惑。
§19
19. Evaṃ soḷasappabhedaṃ vicikicchaṃ dassetvā idāni yaṃ iminā vicikicchāsīsena diṭṭhāsavaṃ dassetuṃ ayaṃ desanā āraddhā. Taṃ dassento tassa evaṃ ayoniso manasikaroto channaṃ diṭṭhīnantiādimāha. Tattha tassa puggalassa yathā ayaṃ vicikicchā uppajjati, evaṃ ayoniso manasikaroto tasseva savicikicchassa ayoniso manasikārassa thāmagatattā channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjatīti vuttaṃ hoti. Tattha sabbapadesu vāsaddo vikappattho, evaṃ vā evaṃ vā diṭṭhi uppajjatīti vuttaṃ hoti. Atthi me attāti cettha sassatadiṭṭhi sabbakālesu attano atthitaṃ gaṇhāti. Saccato thetatoti bhūtato ca thirato ca, ‘‘idaṃ sacca’’nti bhūtato suṭṭhu daḷhabhāvenāti vuttaṃ hoti. Natthi me attāti ayaṃ pana ucchedadiṭṭhi, sato sattassa tattha tattha vibhavaggahaṇato. Atha vā purimāpi tīsu kālesu atthīti gahaṇato sassatadiṭṭhi, paccuppannameva atthīti gaṇhanto ucchedadiṭṭhi. Pacchimāpi atītānāgatesu natthīti gahaṇato bhasmantāhutiyoti gahitadiṭṭhikānaṃ viya, ucchedadiṭṭhi. Atīte eva natthīti gaṇhanto adhiccasamuppattikasseva sassatadiṭṭhi.
十九、如此分别十六种疑惑呈现之后，如今这个教导是要显现由此疑惑者所起的见惑。教导者针对其以非正智观察、心识被覆盖的见，提出斥责。此中说到该人如是起疑惑，正是由于其非正智观察，从而使有疑惑者的非正智专注被遮蔽，故生于其心中另外一种被覆盖的见。这里说到，各种境况中忧烦动荡，或如此，或那样，见执随现生起。譬如“我有我”的固执，即永恒见，恒时认为自己存在；“真有”的说法，乃本体坚固，执认为“此即真实”，其真实在本体层面上坚固不动。反之说“我无我”，则是断灭见，因为分别生命的存在层次分别摄取，断灭见视作过去、现在、未来均无实体。或者在过去三期视有的真理，则是永恒见；视为现行自在存在的不灭则为断灭见。至于过去则不存在的见，如同被火灰烧尽一样，是持有灭尽见。过去唯无之理，即超越常见者的永恒见。
Attanāva attānaṃ sañjānāmīti saññākkhandhasīsena khandhe attāti gahetvā saññāya avasesakkhandhe sañjānato iminā attanā imaṃ attānaṃ sañjānāmīti hoti. Attanāva anattānanti saññākkhandhaṃyeva attāti gahetvā, itare cattāropi anattāti gahetvā saññāya tesaṃ jānato evaṃ hoti . Anattanāva attānanti saññākkhandhaṃ anattāti. Itare cattāro attāti gahetvā saññāya tesaṃ jānato evaṃ hoti, sabbāpi sassatucchedadiṭṭhiyova.
所谓“自他为我之认知”，是指以“识蕴”为我，止于识蕴的识分别而生自我认识。以“识蕴”断我则是无我，反之以其它四蕴为我分别时，则以无我断他。由此以识蕴断我为无我，其它四蕴分别断为我，此为所有执见皆如永断灭见者。
Vado vedeyyotiādayo pana sassatadiṭṭhiyā eva abhinivesākārā. Tattha vadatīti vado, vacīkammassa kārakoti vuttaṃ hoti. Vedayatīti vedeyyo, jānāti anubhavati cāti vuttaṃ hoti. Kiṃ vedetīti, tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedeti. Tatra tatrāti tesu tesu yonigatiṭṭhitinivāsanikāyesu ārammaṇesu vā. Niccoti uppādavayarahito. Dhuvoti thiro sārabhūto. Sassatoti sabbakāliko. Avipariṇāmadhammoti attano pakatibhāvaṃ avijahanadhammo, kakaṇṭako viya nānappakārataṃ nāpajjati. Sassatisamanti candasūriyasamuddamahāpathavīpabbatā lokavohārena sassatiyoti vuccanti. Sassatīhi samaṃ sassatisamaṃ. Yāva sassatiyo tiṭṭhanti, tāva tatheva ṭhassatīti gaṇhato evaṃdiṭṭhi hoti.
所谓“说与觉”，乃属永恒见的固着成分。其“说”，是指语言行为的因；“觉”，即能知、能受、能体验。所谓“何以觉知”，即在种种善恶业果，于各种场所、各种缘起条件、各种感官基础所感受。所谓“永恒”，是无生无灭；“常寂”，为内在坚固不变；“永恒”，为恒久无限。所谓“不变不动”，是不能生彼种种相、不可改变，如鸟喙不能生产多样之物。永恒类如日月、山川等，周遍世间，故称永恒。恒久者与永恒无异。此等持见，即所谓“恒存即是恒存”。
Idaṃ vuccati, bhikkhave, diṭṭhigatantiādīsu. Idanti idāni vattabbassa paccakkhanidassanaṃ. Diṭṭhigatasambandhena ca idanti vuttaṃ, na diṭṭhisambandhena. Ettha ca diṭṭhiyeva diṭṭhigataṃ, gūthagataṃ viya. Diṭṭhīsu vā gatamidaṃ dassanaṃ dvāsaṭṭhidiṭṭhiantogadhattātipi diṭṭhigataṃ. Diṭṭhiyā vā gataṃ diṭṭhigataṃ. Idañhi atthi me attātiādi diṭṭhiyā gamanamattameva, natthettha attā vā nicco vā kocīti vuttaṃ hoti. Sā cāyaṃ diṭṭhi dunniggamanaṭṭhena gahanaṃ. Duratikkamaṭṭhena sappaṭibhayaṭṭhena ca kantāro, dubbhikkhakantāravāḷakantārādayo viya. Sammādiṭṭhiyā vinivijjhanaṭṭhena vilomanaṭṭhena vā visūkaṃ. Kadāci sassatassa, kadāci ucchedassa gahaṇato virūpaṃ phanditanti vipphanditaṃ. Bandhanaṭṭhena saṃyojanaṃ. Tenāha ‘‘diṭṭhigahanaṃ…pe… diṭṭhisaṃyojana’’nti. Idānissa tameva bandhanatthaṃ dassento diṭṭhisaṃyojanasaṃyuttotiādimāha. Tassāyaṃ saṅkhepattho. Iminā diṭṭhisaṃyojanena saṃyutto puthujjano etehi jātiādīhi na parimuccatīti. Kiṃ vā bahunā, sakalavaṭṭadukkhatopi na muccatīti.
此处称谓，诸比库，此谓关于见的根本种类等。谓“此者，今当说者”，为目前确知之举示。此指见种类属其关联，不属于见本身。缘此，以见为所笼统，犹云藏匿之状。见有入其中之见，是六十二见之终极甚至是极端之见。依从见而立者，即称为见。此讲述是由“我有我”等见发展起来。此见深奥不易捉摸，难以通达，障碍重重，犹如饥荒荆棘之地难行。正见所灭之，被称为障碍。时或因执守永恒或灭尽，令见变丑恶、毁败、沉沦。此为缚，谓为结缚。故称“见的障塞”、“见的结缚”等。正是为了说明，因此见缚，凡夫借此而不能解脱。虽欲解脱，所有轮回之苦业亦难终断。
§20
20. Evaṃ chappabhedaṃ diṭṭhāsavaṃ dassetvā yasmā sīlabbataparāmāso kāmāsavādivacaneneva dassito hoti. Kāmasukhatthañhi bhavasukhabhavavisuddhiatthañca avijjāya abhibhūtā ito bahiddhā samaṇabrāhmaṇā sīlabbatāni parāmasanti, tasmā taṃ adassetvā diṭṭhiggahaṇena vā tassa gahitattāpi taṃ adassetvāva idāni yo puggalo dassanā pahātabbe āsave pajahati, taṃ dassetvā tesaṃ āsavānaṃ pahānaṃ dassetuṃ pubbe vā ayoniso manasikaroto puthujjanassa tesaṃ uppattiṃ dassetvā idāni tabbiparītassa pahānaṃ dassetuṃ sutavā ca kho, bhikkhavetiādimāha.
二十、如此六种见惑示现，因为戒律戒条的过失，使欲见等烦恼如欲贪等透显。因众生受此欲乐和生死乐清净的愚癡所困，从外面依赖婆罗门和沙门的戒律过失而生执着。由此不可见诸法真相，即使细察所系之见拘束，也不能觉知。现在应现一个断除见惑之人，能废除此见惑，示现断除烦恼。并且早先曾以非正智观视外部由凡夫生起之烦恼，今以转向正念断除烦恼，闻者能得安隐。
Tassattho, yāva ‘‘so idaṃ dukkha’’nti āgacchati, tāva heṭṭhā vuttanayena ca vuttapaccanīkato ca veditabbo. Paccanīkato ca sabbākārena ariyadhammassa akovidāvinītapaccanīkato ayaṃ ‘‘sutavā ariyasāvako ariyadhammassa kovido ariyadhamme suvinīto’’ti veditabbo. Apica kho sikhāpattavipassanato pabhuti yāva gotrabhu, tāva tadanurūpena atthena ayaṃ ariyasāvakoti veditabbo.
从此处开始，直到“这就是苦”的说法产生为止，应当根据其下文所述以及已阐明之义理加以理解。所谓“已听闻、圣弟子精通圣法通达圣法善知深解”者，应从整体上细致理解圣法，且熟谙善知识法义。即便是在修习内观阶段达到相当程度时，也当以此相应的义理理解圣弟子。
§21
21. ‘‘So idaṃ dukkhanti yoniso manasi karotī’’tiādīsu pana ayaṃ atthavibhāvanā, so catusaccakammaṭṭhāniko ariyasāvako taṇhāvajjā tebhūmakā khandhā dukkhaṃ, taṇhā dukkhasamudayo, ubhinnaṃ appavatti nirodho, nirodhasampāpako maggoti evaṃ pubbeva ācariyasantike uggahitacatusaccakammaṭṭhāno aparena samayena vipassanāmaggaṃ samāruḷho samāno te tebhūmake khandhe idaṃ dukkhanti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca. Ettha hi yāva sotāpattimaggo, tāva manasikārasīseneva vipassanā vuttā. Yā panāyaṃ tasseva dukkhassa samuṭṭhāpikā pabhāvikā taṇhā, ayaṃ samudayoti yoniso manasi karoti. Yasmā pana dukkhañca samudayo ca idaṃ ṭhānaṃ patvā nirujjhanti nappavattanti, tasmā yadidaṃ nibbānaṃ nāma, ayaṃ dukkhanirodhoti yoniso manasi karoti. Nirodhasampāpakaṃ aṭṭhaṅgikaṃ maggaṃ ayaṃ dukkhanirodhagāminī paṭipadāti yoniso manasi karoti, upāyena pathena samannāharati ceva vipassati ca.
第21章 关于“正念慎思‘这是苦’”等句，其旨趣是阐释四圣谛的实践；圣弟子依照四圣谛之阶，认识三界为苦、欲渴为苦之因、二者断灭为灭、八正道为至灭之道。由最初听闻指导四圣谛，至后来初发内观修行，圣弟子均以智慧谨慎思惟三界苦法，切实依止方法便利修习内观。直至得入须陀洹果路径，其内观意识体证亦如是明了。对那“无明生烦恼渴爱”等作为苦生起之因者，智慧谨慎思惟其集起；由苦与集灭尽故，智慧谨慎寂灭为涅槃；圆满八正道为断苦之行，悉以方法便利修习内观。如是而行，渐成通达。
Tatrāyaṃ upāyo, abhiniveso nāma vaṭṭe hoti, vivaṭṭe natthi. Tasmā ‘‘ayaṃ atthi imasmiṃ kāye pathavīdhātu, āpodhātū’’tiādinā nayena sakasantatiyaṃ cattāri bhūtāni tadanusārena upādārūpāni ca pariggahetvā ayaṃ rūpakkhandhoti vavatthapeti. Taṃ vavatthāpayato uppanne tadārammaṇe cittacetasike dhamme ime cattāro arūpakkhandhāti vavatthapeti. Tato ime pañcakkhandhā dukkhanti vavatthapeti. Te pana saṅkhepato nāmañca rūpañcāti dve bhāgāyeva honti. Idañca nāmarūpaṃ sahetu sappaccayaṃ uppajjati. Tassa ayaṃ hetu ayaṃ paccayoti avijjābhavataṇhākammāhārādike hetupaccaye vavatthapeti. Tato tesaṃ paccayānañca paccayuppannadhammānañca yāthāvasarasalakkhaṇaṃ vavatthapetvā ime dhammā ahutvā hontīti aniccalakkhaṇaṃ āropeti, udayabbayapīḷitattā dukkhāti dukkhalakkhaṇaṃ āropeti. Avasavattanato anattāti anattalakkhaṇaṃ āropeti. Evaṃ tīṇi lakkhaṇāni āropetvā paṭipāṭiyā vipassanaṃ pavattento sotāpattimaggaṃ pāpuṇāti.
此中所谓“执著”存在于行为轮转中，而不存在于解脱过程中。故以“此身有地、水等元素”等说法为纲，把握四大依序化生的诸色法，以及由此生的执著形态，称为色蕴。又由彼色蕴所起的心意合种，以及诸受想行识等，称为非色蕴。复次这五蕴整体称为苦。略言之，五蕴唯为名色两著。名色乃因缘和合所生。因缘即无明、烦恼、业等众因。于是分析诸因缘及其果，于彼无常变化施加无常标志，因无常然生苦恼标志，因无我本质施加无我标志。以此三相印厘定，循序修习内观而得入须陀洹果。
Tasmiṃ khaṇe cattāri saccāni ekapaṭivedheneva paṭivijjhati, ekābhisamayena abhisameti. Dukkhaṃ pariññāpaṭivedhena paṭivijjhati, samudayaṃ pahānapaṭivedhena, nirodhaṃ sacchikiriyāpaṭivedhena, maggaṃ bhāvanāpaṭivedhena. Dukkhañca pariññābhisamayena abhisameti…pe… maggaṃ bhāvanābhisamayena abhisameti, no ca kho aññamaññena ñāṇena. Ekañāṇeneva hi esa nirodhaṃ ārammaṇato, sesāni kiccato paṭivijjhati ceva abhisameti ca. Na hissa tasmiṃ samaye evaṃ hoti – ‘‘ahaṃ dukkhaṃ parijānāmī’’ti vā…pe… ‘‘maggaṃ bhāvemī’’ti vā. Apica khvassa ārammaṇaṃ katvā paṭivedhavasena nirodhaṃ sacchikaroto evaṃ taṃ ñāṇaṃ dukkhapariññākiccampi samudayapahānakiccampi maggabhāvanākiccampi karotiyeva. Tassevaṃ upāyena yoniso manasikaroto tīṇi saṃyojanāni pahīyanti, vīsativatthukā sakkāyadiṭṭhi, aṭṭhavatthukā vicikicchā, ‘‘sīlena suddhi vatena suddhī’’ti sīlabbatānaṃ parāmasanato sīlabbataparāmāsoti. Tattha catūsu āsavesu sakkāyadiṭṭhisīlabbataparāmāsā diṭṭhāsavena saṅgahitattā āsavā ceva saṃyojanā ca. Vicikicchā saṃyojanameva, na āsavo . ‘‘Dassanā pahātabbā āsavā’’ti ettha pariyāpannattā pana āsavāti.
于此当下，四圣谛由一遍所知随顺而获现见，由一遍所及而得通达。苦由其知晓所及而现见，集由断除所及而现见，灭由证实般涅槃而现见，行由修炼方法而现见。以苦知晓为首，继之以集、灭、行通达，非他心识所及。一念具足即自证灭之实相，其余诸法由次第所证悉皆生灭。此时亦无“我现知苦”“我现行道”等分别念起。于已具智慧，以观证灭果时，则真实知识兼及断除烦恼、舍弃集及修炼行。如此以智慧谨慎思惟，三结缔法除，二十箇谓结分别（有身见、疑虑、戒禁取缔等），于此所说戒禁取缔为对戒的轻视。在四结缔中，身见与戒禁取缔皆属于见蔽，疑则归于结缔。见蔽者应当除之，此谓见蔽之广义阐释。
‘‘Ime vuccanti…pe… pahātabbā’’ti ime sakkāyadiṭṭhiādayo dassanā pahātabbā nāma āsavāti dassento āha. Atha vā yā ayaṃ channaṃ diṭṭhīnaṃ aññatarā diṭṭhi uppajjatīti evaṃ sarūpeneva sakkāyadiṭṭhi vibhattā. Taṃ sandhāyāha ‘‘ime vuccanti, bhikkhave’’ti. Sā ca yasmā sahajātapahānekaṭṭhehi saddhiṃ pahīyati. Diṭṭhāsave hi pahīyamāne taṃsahajāto catūsu diṭṭhisampayuttacittesu kāmāsavopi avijjāsavopi pahīyati . Pahānekaṭṭho pana catūsu diṭṭhivippayuttesu nāgasupaṇṇādisamiddhipatthanāvasena uppajjamāno bhavāsavo. Teneva sampayutto avijjāsavopi, dvīsu domanassacittesu pāṇātipātādinibbattako avijjāsavopi, tathā vicikicchācittasampayutto avijjāsavopīti evaṃ sabbathāpi avasesā tayopi āsavā pahīyanti. Tasmā bahuvacananiddeso katoti evamettha attho veditabbo. Esa porāṇānaṃ adhippāyo.
“此谓见蔽应当离弃”者，即指见身见等四种见蔽皆应当舍离，且此即见蔽之谓。或有别类隐蔽见起，例如种种执著身见等分类，须据此语许可划分。“诸比库所说者如是”，因其众多比库同于修习舍离，见蔽除尽，故称之。若修已除见蔽者，亦舍无明蔽及诸烦恼蔽。诸烦恼蔽依造作分别相续故起，含复执着自我等蔽执。于无明及诸烦恼蔽，终究皆能舍离，故复数指示词之用，其含义当如此理解。此乃古圣大德真实之教。
Dassanā pahātabbāti dassanaṃ nāma sotāpattimaggo, tena pahātabbāti attho. Kasmā sotāpattimaggo dassanaṃ? Paṭhamaṃ nibbānadassanato. Nanu gotrabhu paṭhamataraṃ passatīti? No na passati. Disvā kattabbakiccaṃ pana na karoti saṃyojanānaṃ appahānato. Tasmā passatīti na vattabbo. Yattha katthaci rājānaṃ disvāpi paṇṇākāraṃ datvā kiccanipphattiyā adiṭṭhattā ‘‘ajjāpi rājānaṃ na passāmī’’ti vadanto gāmavāsī puriso cettha nidassanaṃ.
“见蔽应舍离”者，所谓舍离见蔽即为须陀洹果道。何以故称须陀洹果道为见？首由得见涅槃之真谛而言。伏觉已初，犹未见慧明，反见无见慧故；是故诵为已见未见之义。王虽见已然行未生，亦不称为“见”。或有民间谓“今日见王”，但未见而仅见象征仪式。此喻如是。
Dassanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以见断之漏的解释完毕。
Saṃvarāpahātabbaāsavavaṇṇanā由防护而应舍断的诸漏之解释
§22
22. Evaṃ dassanena pahātabbe āsave dassetvā idāni tadanantaruddiṭṭhe saṃvarā pahātabbe dassetuṃ, katame ca, bhikkhave, āsavā saṃvarā pahātabbāti āha. Evaṃ sabbattha sambandho veditabbo. Ito parañhi atthamattameva vaṇṇayissāma.
第二十二章。通过此种见解，应当断除烦恼；现在指出应断除那些在此之后又生起的烦恼，即应断除的、应摄持的烦恼。比库们，何为烦恼？何为应摄持断除的烦恼？应当明了如此，这里的关系处处应当了解。此后，我们仅就其意义简单说明。
Nanu ca dassanena bhāvanāyāti imehi dvīhi appahātabbo āsavo nāma natthi, atha kasmā visuṃ saṃvarādīhi pahātabbe dassetīti. Saṃvarādīhi pubbabhāge vikkhambhitā āsavā catūhi maggehi samugghātaṃ gacchanti, tasmā tesaṃ maggānaṃ pubbabhāge imehi pañcahākārehi vikkhambhanappahānaṃ dassento evamāha. Tasmā yo cāyaṃ vutto paṭhamo dassanamaggoyeva, idāni bhāvanānāmena vuccissanti tayo maggā, tesaṃ sabbesampi ayaṃ pubbabhāgapaṭipadāti veditabbā.
但见解与修习能断除烦恼吗？这两者不能断除所有烦恼。那么，为何应当通过清净、摄持等来断除烦恼呢？因摄持诸法前所未有的烦恼，顺四圣道得以灭尽；这些烦恼在诸道前被五种方式诱动并断除。于是说，这先前所述的首要见解之道，现今称为修习之道，即三圣道，皆为诸法前阶段的修行，皆应当知晓。
Tattha idhāti imasmiṃ sāsane. Paṭisaṅkhāti paṭisaṅkhāya. Tatthāyaṃ saṅkhāsaddo ñāṇakoṭṭhāsapaññattigaṇanāsu dissati. ‘‘Saṅkhāyekaṃ paṭisevatī’’tiādīsu (ma. ni. 2.168) hi ñāṇe dissati. ‘‘Papañcasaññāsaṅkhā samudācarantī’’tiādīsu (ma. ni. 1.201) koṭṭhāse. ‘‘Tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā’’tiādīsu (dha. sa. 1313) paññattiyaṃ. ‘‘Na sukaraṃ saṅkhātu’’ntiādīsu (saṃ. ni. 2.128) gaṇanāyaṃ. Idha pana ñāṇe daṭṭhabbo.
其中“idhāti”为“于此”、“在此教法中”之意。“paṭisaṅkhāti”意为经仔细反复计数。此处用的“saṅkhā”一词，在智识集计数方面可见，如《中部尼》二百六十八经中云：“应一一计数”；又如《中部尼》二百零一经中言：“扰乱想计数”；《法集》一千三百一十三经中称为“诸法名数”；《杂阿毗尼》二百二十八经云：“数之不易”。此处须以智识先明白观照。
Paṭisaṅkhā yonisoti hi upāyena pathena paṭisaṅkhāya ñatvā paccavekkhitvāti attho. Ettha ca asaṃvare ādīnavapaṭisaṅkhā yoniso paṭisaṅkhāti veditabbā. Sā cāyaṃ ‘‘varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’tiādinā (saṃ. ni. 4.235) ādittapariyāyanayena veditabbā. Cakkhundriyasaṃvarasaṃvuto viharatīti ettha cakkhumeva indriyaṃ cakkhundriyaṃ, saṃvaraṇato saṃvaro, pidahanato thakanatoti vuttaṃ hoti. Satiyā etaṃ adhivacanaṃ. Cakkhundriye saṃvaro cakkhundriyasaṃvaro. Titthakāko āvāṭakacchapo vanamahiṃsotiādayo viya.
“paṭisaṅkhā yoniso”乃指以正当方法、正道反复计数与审视，意味如此。此外，这里应知“无摄持”时的逆境审计，即所谓“无护持逆境反复计数”。这指如《杂阿毗尼》四百三十五经所说：“众善无刺之眼之根，明现如炬，明了却不能附着于所识色像之物”。此处言护眼根的护持：眼根即眼识，护持即护持，燃烧即疲倦，此名定语。以念表达护持。眼根护持，眼根摄持。譬如秧鸡、老鹰、短嘴乌鸦、森林猛兽等。
Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi. Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati. Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati, tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati, tato cakkhuviññāṇaṃ dassanakiccaṃ, tato vipākamanodhātu sampaṭicchanakiccaṃ, tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ, tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati. Tadanantaraṃ javanaṃ javati.
此处无论眼根护持或无护持，皆无炎症瘢痕，非由念起亦非由真实觉知所生。更有当色境缘入眼时，即生两重生灭，使行为根能断，于是眼识产生视觉见受，随后引发识续果报断灭，继而造因果略识得以稳定，随后行为因果略识能生灭。如此循环，迅速不断。
Tatthapi neva bhavaṅgasamaye, na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi. Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, ayaṃ asaṃvaro hoti. Evaṃ hontopi so cakkhundriye asaṃvaroti vuccati. Kasmā? Tasmiñhi sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ , yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi anto gharakoṭṭhakagabbhādayo susaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti. Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ, evameva javane dussīlyādīsu uppannesu, tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipīti.
但在行为根同时刻前后，并非必有护持或无护持；行为迅速时，如果生入恶行、不实觉知或无知妄言，称为无护持。此故称其眼根无护持。何以故？念不牢靠如门未闭，行为迅速如思想四向跑动。譬如城市中四门未关，虽门外有人守护，内部仍藏物无防盗；盗贼入城可行窃。同理，行为时如恶行起时，念的门户松开，行为根无护持，念亦无牢固，如此种种状况存在。
Tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. Yathā kiṃ? Yathā nagaradvāresu susaṃvutesu kiñcāpi anto gharādayo asaṃvutā, tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti. Nagaradvāresu hi pihitesu corānaṃ paveso natthi, evameva javane sīlādīsu uppannesu dvārampi suguttaṃ hoti, bhavaṅgampi āvajjanādīni vīthicittānipi. Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto. Idha cāyaṃ satisaṃvaro adhippetoti veditabbo. Cakkhundriyasaṃvarena saṃvuto cakkhundriyasaṃvarasaṃvuto, upetoti vuttaṃ hoti. Tathā hi, pātimokkhasaṃvarasaṃvutoti imassa vibhaṅge ‘‘iminā pātimokkhasaṃvarena upeto hoti…pe… samannāgato’’ti (vibha. 511) vuttaṃ. Taṃ ekajjhaṃ katvā cakkhundriyasaṃvarena saṃvutoti evamattho veditabbo.
在此，关于戒律等所生起的方面，门户亦被严密把守，生死轮回及其引发的恶习也由意念所看护。何以故？如同城门口虽有错落但整齐的屋舍，门内虽非封闭，却仍然严密保护珍宝，妥善收藏一样。城门牢固无盗贼入侵，戒律等所生起处门户亦紧闭；生死轮回虽如道路广阔，但意念的看护犹如道途的守护。同样的，即使在造作恶行之时，眼根的约束亦能起作用，称为有所节制。在此处，即应知此为念的自我约束。所谓“眼根的约束被制止，即被约束”的含义。正如在戒律约束中，《此破经》（律藏第五百一十一页）云：“因此戒律约束，得到戒持……具备戒律约束”。由此可见，眼根的约束即是戒律约束，此理应这样了解。
Atha vā saṃvarīti saṃvuto, thakesi pidahīti vuttaṃ hoti. Cakkhundriye saṃvarasaṃvuto cakkhundriyasaṃvarasaṃvuto, cakkhundriyasaṃvarasaññitaṃ satikavāṭaṃ cakkhudvāre, gharadvāre kavāṭaṃ viya saṃvari thakesi pidahīti vuttaṃ hoti. Ayameva cettha attho sundarataro. Tathā hi ‘‘cakkhundriyasaṃvaraṃ asaṃvutassa viharato saṃvutassa viharato’’ti etesu padesu ayameva attho dissati.
又，所谓约束，即被制止，受禁止也是如此说。眼根的约束虽被约束，仍然谨慎守护眼门，如同守门的门扇一般。这里的含义较为精妙。正如所说“眼根的约束，无约束时存在，或有约束时存在”，在这些情况下此义皆显现。
Viharatīti evaṃ cakkhundriyasaṃvarasaṃvuto yena kenaci iriyāpathavihārena viharati. Yañhissātiādimhi yaṃ cakkhundriyasaṃvaraṃ assa bhikkhuno asaṃvutassa athaketvā apidahitvā viharantassāti evamattho veditabbo. Atha vā, ye-kārassa yanti ādeso. Hikāro ca padapūraṇo, ye assāti attho.
“住持”是指已被眼根约束保护者，乃至以身体行走于路时。针对“依止物”等等眼根约束，若有比库无约束地毁坏、践踏、搅乱该约束，应如此理解。如说“去何方”的命令，含义即为足步完成。
Uppajjeyyunti nibbatteyyuṃ. Āsavā vighātapariḷāhāti cattāro āsavā ca aññe ca vighātakarā kilesapariḷāhā vipākapariḷāhā ca. Cakkhudvāre hi iṭṭhārammaṇaṃ āpāthagataṃ kāmassādavasena assādayato abhinandato kāmāsavo uppajjati, īdisaṃ aññasmimpi sugatibhave labhissāmīti bhavapatthanāya assādayato bhavāsavo uppajjati, sattoti vā sattassāti vā gaṇhantassa diṭṭhāsavo uppajjati, sabbeheva sahajātaṃ aññāṇaṃ avijjāsavoti cattāro āsavā uppajjanti. Tehi sampayuttā apare kilesā vighātapariḷāhā, āyatiṃ vā tesaṃ vipākā. Tepi hi asaṃvutasseva viharato uppajjeyyunti vuccanti.
生起与消灭。烦恼与障碍来自四种根本染污，此外尚有其他障碍染污，即烦恼导致的不净与果报产生之色。眼根门中，若有对世间对象的执著、接触、喜爱（欲贪），则生起欲染污；若有对彼世净土可得信心，则生起有染污；或因执着六贯 (色声香味触法) 而生起见染污。四类染污烦恼皆与生俱来，称为无明烦恼。除此之外尚有其他染污、烦恼及其深重果报。谓若处于无约束状态时，各种染污均能产生。
Evaṃsa teti evaṃ assa te. Evaṃ etena upāyena na honti, no aññathāti vuttaṃ hoti. Esa nayo paṭisaṅkhā yoniso sotindriyasaṃvarasaṃvutotiādīsu.
如此等等是说确实如此。以此方法若不能，于他亦不能成立。此正为理智详谨归结，乃至称为听根约束等的道理。
Ime vuccanti, bhikkhave, āsavā saṃvarā pahātabbāti ime chasu dvāresu cattāro cattāro katvā catuvīsati āsavā saṃvarena pahātabbāti vuccanti. Sabbattheva cettha satisaṃvaro eva saṃvaroti veditabbo.
诸比库，当知烦恼须被约束与放下。于此六门，四类烦恼各成四，合二十四种须以约束而除。总而言之，此处应知念的自我约束才是约束的实质。
Saṃvarāpahātabbaāsavavaṇṇanā niṭṭhitā. · 由防护而应舍断的诸漏之解释完毕。
Paṭisevanāpahātabbaāsavavaṇṇanā由受用而应舍断的诸漏之解释
§23
23.Paṭisaṅkhā yoniso cīvarantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge sīlakathāyaṃ vuttameva. Yañhissāti yaṃ cīvarapiṇḍapātādīsu vā aññataraṃ assa. Appaṭisevatoti evaṃ yoniso appaṭisevantassa. Sesaṃ vuttanayameva. Kevalaṃ panidha aladdhaṃ cīvarādiṃ patthayato laddhaṃ vā assādayato kāmāsavassa uppatti veditabbā. Īdisaṃ aññasmimpi sampattibhave sugatibhave labhissāmīti bhavapatthanāya assādayato bhavāsavassa, ahaṃ labhāmi na labhāmīti vā mayhaṃ vā idanti attasaññaṃ adhiṭṭhahato diṭṭhāsavassa uppatti veditabbā. Sabbeheva pana sahajāto avijjāsavoti evaṃ catunnaṃ āsavānaṃ uppatti vipākapariḷāhā ca navavedanuppādanatopi veditabbā.
二十三、对反思应当以正确的态度针对袈裟等衣物的事，所有这些都已在清净道中的持戒法中详细阐述。所谓『反思』，是指在袈裟、乞食等事情上存有特殊情况的。所谓『不正确反思』，是指如是以不正当方式对待的。其余的皆已说明。这里特别应当知道，世间贪欲烦恼起时，是由于专注着仅凭外衣等得来的东西，或是认为将能从别人处得到什么而生起的。又因执着于世间的生死轮回，妄想自己能得到或不能得到这些，乃至对自我有认识但产生见解之烦恼，因此烦恼生起而不灭。所有这类烦恼，皆是无始以来自无明生起的欲望烦恼，故也应知四种烦恼的生起、果报及解脱之理，连同九种感受痛苦的生起亦应明辨。
Imevuccanti, bhikkhave, āsavā paṭisevanā pahātabbāti ime ekamekasmiṃ paccaye cattāro cattāro katvā soḷasa āsavā iminā ñāṇasaṃvarasaṅkhātena paccavekkhaṇapaṭisevanena pahātabbāti vuccanti.
尊者们，正因如此，称这些烦恼为『应当透过反思而舍弃之烦恼』。它们说是因为在特定的条件下，四种四种地经过分析，并借助知识的防护、观察和反思，能够舍弃这十六种烦恼。
Paṭisevanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 由受用而应舍断的诸漏之解释完毕。
Adhivāsanāpahātabbaāsavavaṇṇanā由忍受而应舍断的诸漏之解释
§24
24.Paṭisaṅkhā yoniso khamo hoti sītassāti upāyena pathena paccavekkhitvā khamo hoti sītassa sītaṃ khamati sahati, na avīrapuriso viya appamattakenapi sītena calati kampati kammaṭṭhānaṃ vijahati. Apica kho lomasanāgatthero viya anappakenāpi sītena phuṭṭho na calati na kampati, kammaṭṭhānameva manasi karoti. Thero kira cetiyapabbate piyaṅguguhāyaṃ padhānaghare viharanto antaraṭṭhake himapātasamaye lokantarikaniraye paccavekkhitvā kammaṭṭhānaṃ avijahantova abbhokāse vītināmesi. Evaṃ uṇhādīsupi atthayojanā veditabbā.
二十四、正确反思使人具备宽容心，如水凉静的性质。宽容之心是通过用巧妙方式由路途观察所得，宽容能耐忍水冷，宽容忍耐水的冷寒与不适，不像没觉悟者即使平常也动摇，因寒冷而战栗，放弃修行场所。像长老毛发蓬松（lomasana）那样，即使身体不适，被冷水浸湿也不动、不颤，只是以心念专注于修行处。该长老曾住在佛塔山的喜鹅洞，在十月寒冷时节观察地狱众生，坚守修行场所，任凭外界环境恶劣而不放弃。同样，这种对炎热酷暑等苦恶境的反思也应当认识。
Kevalañhi yo bhikkhu adhimattampi uṇhaṃ sahati sveva thero viya, ayaṃ ‘‘khamo uṇhassā’’ti veditabbo. Thero kira gimhasamaye pacchābhattaṃ bahicaṅkame nisīdi. Kammaṭṭhānaṃ manasikaronto sedāpissa kacchehi muccanti. Atha naṃ antevāsiko āha ‘‘idha, bhante, nisīdatha, sītalo okāso’’ti. Thero ‘‘uṇhabhayenevamhi āvuso idha nisinno’’ti avīcimahānirayaṃ paccavekkhitvā nisīdiyeva. Uṇhanti cettha aggisantāpova veditabbo. Sūriyasantāpavasena panetaṃ vatthu vuttaṃ.
但如果有比库因过度忍耐酷热，如同那位长老所示，则称此人“有宽容忍受炎热的心”。该长老于狮子季节，于日暮时分散步外出，心念专注于修行，用粗布束紧衣带。后来他的侍者对他曰：“尊者，请在此坐下，这里凉爽。”长老答曰：“我正坐于此，在这炎热酷烈如同无间地狱之处。”这里的酷热应当理解为火焰焚烧的盛烈，佛经亦有说及日光的灼热。
Yo ca dve tayo vāre bhattaṃ vā pānīyaṃ vā alabhamānopi anamatagge saṃsāre attano pettivisayūpapattiṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva. Adhimattehi ḍaṃsamakasavātātapasamphassehi phuṭṭho cāpi tiracchānūpapattiṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva. Sarīsapasamphassena phuṭṭho cāpi anamatagge saṃsāre sīhabyagghādimukhesu anekavāraṃ parivattitapubbabhāvaṃ paccavekkhitvā avedhento kammaṭṭhānaṃ na vijahatiyeva padhāniyatthero viya. Ayaṃ ‘‘khamo jighacchāya…pe… sarīsapasamphassāna’’nti veditabbo.
若有人连续两三天，即使无人供给食物饮水，观察自身在无间轮回中受生受死的痛苦，体察自身生死轮回，却仍然不放弃修行处。又如受到无数嗡嗡虫蚊飞蛾叮咬，炎热难耐，观察自身所处三界不稳固而生苦，仍不放弃修行。又如被蚊虫叮咬，却以心念观察自己在无间轮回中，频繁轮转生死，如狮虎猛兽之口前多次遭遇危险，却仍坚持不放弃修行场所，如御众长老一般。这种宽容心就是为消除嗡嗡虫叮咬而生的忍耐力，称为“忍耐由蚊虫叮咬所生的宽容”。
Theraṃ kira khaṇḍacelavihāre kaṇikārapadhāniyaghare ariyavaṃsaṃ suṇantaṃ ghoraviso sappo ḍaṃsi. Thero jānitvāpi pasannacitto nisinno dhammaṃyeva suṇāti. Visavego thaddho ahosi. Thero upasampadamaṇḍalaṃ ādiṃ katvā sīlaṃ paccavekkhitvā parisuddhasīlohamasmīti pītiṃ uppādesi. Saha pītuppādā visaṃ nivattitvā pathaviṃ pāvisi. Thero tattheva cittekaggataṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi.
当年这位长老住在破碎岩洞附近的石板修行房中，正听闻圣系的恐怖消息，猛毒蝎子叮咬了他。长老虽知晓，但平静安然坐着，继续聆听法义。其怒气平息，意志坚定，随后完成了比库戒律聚会，检查自己的持戒，确认清净无垢，因而生起喜悦。他与喜悦同在，回归内心纯净之地。长老当时于那里达到了单一专心，增长了内观智慧，完成阿拉汉果。
Yo pana akkosavasena durutte duruttattāyeva ca durāgate api antimavatthusaññite vacanapathe sutvā khantiguṇaṃyeva paccavekkhitvā na vedhati dīghabhāṇakaabhayatthero viya. Ayaṃ ‘‘khamo duruttānaṃ durāgatānaṃ vacanapathāna’’nti veditabbo.
若有人以责难之言，言辞凶恶急躁，又极端猛烈，即使远离争端，了知这是末世，听闻言语时，专注于忍耐之德，反不为所动，犹如一位久经风霜、威严庄重的长老。此谓『忍耐凶恶激烈且远离的言语』，应当如此认识。
Thero kira paccayasantosabhāvanārāmatāya mahāariyavaṃsappaṭipadaṃ kathesi, sabbo mahāgāmo āgacchati. Therassa mahāsakkāro uppajjati. Taṃ aññataro mahāthero adhivāsetuṃ asakkonto dīghabhāṇako ariyavaṃsaṃ kathemīti sabbarattiṃ kolāhalaṃ karosītiādīhi akkosi. Ubhopi ca attano attano vihāraṃ gacchantā gāvutamattaṃ ekapathena agamaṃsu. Sakalagāvutampi so taṃ akkosiyeva. Tato yattha dvinnaṃ vihārānaṃ maggo bhijjati, tattha ṭhatvā dīghabhāṇakatthero taṃ vanditvā ‘‘esa, bhante, tumhākaṃ maggo’’ti āha. So asuṇanto viya agamāsi. Theropi vihāraṃ gantvā pāde pakkhāletvā nisīdi. Tamenaṃ antevāsiko ‘‘kiṃ, bhante, sakalagāvutaṃ paribhāsantaṃ na kiñci avocutthā’’ti āha. Thero ‘‘khantiyeva, āvuso, mayhaṃ bhāro, na akkhanti. Ekapaduddhārepi kammaṭṭhānaviyogaṃ na passāmī’’ti āha. Ettha ca vacanameva vacanapathoti veditabbo.
一位长老因蕴涵依缘满足之趣，谈论伟大尊贵之圣者家谱，众多大城市纷纷前来听法。此长老声名赫大，然他人中有一位年长的长老不能前来会座，便愤恨激烈地责备这位长老的家谱或演说，喧哗扰乱。二人各自返回自己的住处，沿村道各走一条路。整个村庄亦责难他。随后，长老走到两路交汇处，站立，向他人礼敬道：「这位尊者，是你们的道路。」他似乎未听见便离去。长老入处所，踢开鞋子安坐。此时旁人问：「尊者，责难整个村落者为何未出口反驳？」长老答：「忍耐才是我的重担，我不能嗔恨。即使仅跛一脚，亦不失去修习之道。」此处应知「言语道路」之意。
Yo pana uppannā sārīrikā vedanā dukkhamanaṭṭhena dukkhā, bahalaṭṭhena tibbā, pharusaṭṭhena kharā, tikhiṇaṭṭhena kaṭukā, assādavirahato asātā, manaṃ avaḍḍhanato amanāpā, pāṇaharaṇasamatthatāya pāṇaharā adhivāsetiyeva, na vedhati. Evaṃ sabhāvo hoti cittalapabbate padhāniyatthero viya. Ayaṃ ‘‘uppannānaṃ…pe… adhivāsanajātiko’’ti veditabbo.
若有人感受身体的痛苦，以轻微痛苦、剧烈痛苦、粗恶痛苦、尖锐痛苦，心无欢喜不安，因被绑缚之苦如被夺取生命之苦般，却不生痛感。此状态犹如意志朦胧之山上禅者般。此谓『所生痛苦……究竟却不产生感受者』，应当如此了知。
Therassa kira rattiṃ padhānena vītināmetvā ṭhitassa udaravāto uppajji. So taṃ adhivāsetuṃ asakkonto āvattati parivattati. Tamenaṃ caṅkamapasse ṭhito piṇḍapātiyatthero āha ‘‘āvuso, pabbajito nāma adhivāsanasīlo hotī’’ti. So ‘‘sādhu, bhante’’ti adhivāsetvā niccalo sayi. Vāto nābhito yāva hadayaṃ phāleti. Thero vedanaṃ vikkhambhetvā vipassanto muhuttena anāgāmī hutvā parinibbāyīti.
某晚，一位禅者安居沉寂，却起腹风痛，难以忍耐，翻滚不安。行走时，乞食禅者告之：「朋友，出家人本应忍受腹痛。」他答：「善哉，尊者。」忍耐后静卧。风痛直通上心，禅者借观照痛苦，瞬时成无回转果，证般涅槃。
Yañhissāti sītādīsu yaṃkiñci ekadhammampi assa. Anadhivāsayatoti anadhivāsentassa akkhamantassa. Sesaṃ vuttanayameva. Āsavuppatti panettha evaṃ veditabbā. Sītena phuṭṭhassa uṇhaṃ patthayantassa kāmāsavo uppajjati, evaṃ sabbattha. Natthi no sampattibhave sugatibhave sītaṃ vā uṇhaṃ vāti bhavaṃ patthayantassa bhavāsavo. Mayhaṃ sītaṃ uṇhanti gāho diṭṭhāsavo. Sabbeheva sampayutto avijjāsavoti.
所谓「无忍」者，是指在寒冷等诸种感受中不忍耐者。譬如受寒者，欲火燃起，生起贪爱之烦恼；此理普遍适用。无论顺境逆境，善知识处皆无仅以寒热所起。尔等错误将寒与热等感受视为生命与烦恼，是极其错误之见。
‘‘Ime vuccanti…pe… adhivāsanā pahātabbā’’ti ime sītādīsu ekamekassa vasena cattāro cattāro katvā aneke āsavā imāya khantisaṃvarasaṅkhātāya adhivāsanāya pahātabbāti vuccantīti attho. Ettha ca yasmā ayaṃ khanti sītādidhamme adhivāseti, attano upari āropetvā vāsetiyeva. Na asahamānā hutvā nirassati, tasmā ‘‘adhivāsanā’’ti vuccatīti veditabbā.
此所谓“断除忍耐”者，是指在寒冷等诸感受中有所分别，将忍耐强加于自身不退转，故称为“忍耐”。忍耐乃将寒热诸感受之外加于己，而非退怯。此理当知。
Adhivāsanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 由忍受而应舍断的诸漏之解释完毕。
Parivajjanāpahātabbaāsavavaṇṇanā应以回避而断漏之解释
§25
25.Paṭisaṅkhāyoniso caṇḍaṃ hatthiṃ parivajjetīti ahaṃ samaṇoti caṇḍassa hatthissa āsanne na ṭhātabbaṃ. Tatonidānañhi maraṇampi siyā maraṇamattampi dukkhanti evaṃ upāyena pathena paccayena paccavekkhitvā caṇḍaṃ hatthiṃ parivajjeti paṭikkamati. Esa nayo sabbattha. Caṇḍanti ca duṭṭhaṃ, vāḷanti vuttaṃ hoti. Khāṇunti khadirakhāṇuādiṃ. Kaṇṭakaṭṭhānanti kaṇṭakānaṃ ṭhānaṃ, yattha kaṇṭakā vijjanti, taṃ okāsanti vuttaṃ hoti. Sobbhanti sabbato paricchinnataṭaṃ. Papātanti ekato chinnataṭaṃ. Candanikanti ucchiṭṭhodakagabbhamalādīnaṃ chaḍḍanaṭṭhānaṃ. Oḷigallanti tesaṃyeva sakaddamādīnaṃ sandanokāsaṃ. Taṃ jaṇṇumattampi asucibharitaṃ hoti, dvepi cetāni ṭhānāni amanussaduṭṭhāni honti. Tasmā tāni vajjetabbāni. Anāsaneti ettha pana ayuttaṃ āsanaṃ anāsanaṃ, taṃ atthato aniyatavatthukaṃ rahopaṭicchannāsananti veditabbaṃ. Agocareti etthapi ca ayutto gocaro agocaro, so vesiyādibhedato pañcavidho. Pāpake mitteti lāmake dussīle mittapatirūpake, amitte vā. Bhajantanti sevamānaṃ. Viññū sabrahmacārīti paṇḍitā buddhisampannā sabrahmacārayo, bhikkhūnametaṃ adhivacanaṃ. Te hi ekakammaṃ ekuddeso samasikkhatāti imaṃ brahmaṃ samānaṃ caranti, tasmā sabrahmacārīti vuccanti. Pāpakesu ṭhānesūti lāmakesu ṭhānesu. Okappeyyunti saddaheyyuṃ, adhimucceyyuṃ ‘‘addhā ayamāyasmā akāsi vā karissati vā’’ti.
25. 正思维者应当避开一只愤怒的大象，因此在此教法中，愤怒之象的不应停留在身边。从这个角度来看，死亡也是一种苦，甚至仅仅是死亡本身。如此思考和反省，便会避开愤怒的大象，远离它。此种方法在任何情况下都适用。愤怒即是恶、暴躁的表现。穿刺即是种由黑檀木制成的物品。刺之处乃是刺的所在，即刺触处，所称的地方。皱缩即在四周的包围中。滑落在一起即是相互交错。与污秽的水源等的错误场所的舍弃。处于薄皮表面所带来的可感染的污秽。即使微小也充满了不洁，以上两处都是非人的恶之地。因此，这些地方应当被避免。言外之意，错误的坐处，是不应当坐立之处，其在本质上是不可靠的隐秘铜座可被遮盖而应当了解。无品味者，在此同样是不合适的食物，对于其五种分类，依次是娼妓等。坏朋友指的是品行不端的恶友或卑劣者，他们也可能是敌人。亲近指的是相互互动的关系。眼光明智的比库，意思是有智慧、德行的比库。比库们共同的修行，他们共同修行相同的道。因此，他们被称为共同的修行者。在恶的地方则是指不正当的地。思维的形式如此，归纳后是以相同的方法思维，并应持相应信念。
Yañhissāti hatthiādīsu yaṃkiñci ekampi assa. Sesaṃ vuttanayameva. Āsavuppatti panettha evaṃ veditabbā. Hatthiādinidānena dukkhena phuṭṭhassa sukhaṃ patthayato kāmāsavo uppajjati. Natthi no sampattibhave sugatibhave īdisaṃ dukkhanti bhavaṃ patthentassa bhavāsavo. Maṃ hatthī maddati, maṃ assoti gāho diṭṭhāsavo. Sabbeheva sampayutto avijjāsavoti.
任何地方皆是，象等生物中无论任何一种均有，此外无痛苦的任何幸福也应当被理解。受此影响，若想要解脱于痛苦，则生出欲望是必然的。没有任何样态的痛苦是生出极乐生的生，真正的痛苦渴求者的命脉众多，是从根源上发生的。若象要攻击我，或者我会被马所抓住，苦的果是绝对的。所有人都与无明相结合。
Ime vuccanti…pe… parivajjanā pahātabbāti ime hatthiādīsu ekekassa vasena cattāro cattāro katvā aneke āsavā iminā sīlasaṃvarasaṅkhātena parivajjanena pahātabbāti vuccantīti veditabbā.
这些被称为…等等…应当被避免的各类生物，四象依照各自不同的状态而分开，依照此，众多的烦恼以戒的规限为名被称为远离并应当被舍弃，故此应当了解。
Parivajjanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以回避而断漏之解释已毕。
Vinodanāpahātabbaāsavavaṇṇanā应以遣除而断漏之解释
§26
26.Paṭisaṅkhāyoniso uppannaṃ kāmavitakkaṃ nādhivāsetīti ‘‘iti pāyaṃ vitakko akusalo, itipi sāvajjo, itipi dukkhavipāko, so ca kho attabyābādhāya saṃvattatī’’tiādinā nayena yoniso kāmavitakke ādīnavaṃ paccavekkhitvā tasmiṃ tasmiṃ ārammaṇe uppannaṃ jātamabhinibbattaṃ kāmavitakkaṃ nādhivāseti, cittaṃ āropetvā na vāseti, abbhantare vā na vāsetītipi attho.
26. 正思维者应以正确的方式思考出现的欲望思维，不能放纵。应当思考：‘这是恶的思维，它是带来苦果的果。若我如此思考，定会导致对我的意志伤害。’因此，正思维者在面对各种对象时，理应对产生的欲望思维不加思考，从而不加以放纵，故此，这种放逸也应作此考量。
Anadhivāsento kiṃ karotīti? Pajahati chaḍḍeti.
不放纵时，该怎么做呢？应当舍弃，停止。
Kiṃ kacavaraṃ viya piṭakenāti? Na hi, apica kho naṃ vinodeti tudati vijjhati nīharati.
何以能比喻为圆满的包裹？并不如此，然而确实是痛苦、刺耳且常常会被拔除。
Kiṃ balibaddaṃ viya patodenāti? Na hi, atha kho naṃ byantīkaroti vigatantaṃ karoti. Yathāssa antopi nāvasissati antamaso bhaṅgamattampi, tathā naṃ karoti.
何以谓之如同被绳缚而行？因为并非真令其失去自由，亦非真正断绝其尽头。犹如即使有尽头，末端亦会破碎，故亦不为其所行。
Kathaṃ pana naṃ tathā karotīti? Anabhāvaṃ gametīti anu anu abhāvaṃ gameti, vikkhambhanappahānena yathā suvikkhambhito hoti, tathā karotīti vuttaṃ hoti. Esa nayo byāpādavihiṃsāvitakkesu.
然则为何不如是行？谓是逐渐趋于无有，缓缓失去，其放逸行为舍弃之后，恰如极为放逸，故乃如是行。此法名曰对恶念恚恨害意之调伏。
Ettha ca kāmavitakkoti ‘‘yo kāmapaṭisaṃyutto takko vitakko micchāsaṅkappo’’ti vibhaṅge (vibha. 910) vutto. Esa nayo itaresu. Uppannuppanneti uppanne uppanne, uppannamatteyevāti vuttaṃ hoti. Sakiṃ vā uppanne vinodetvā dutiyavāre ajjhupekkhitā na hoti, satakkhattumpi uppanne uppanne vinodetiyeva. Pāpake akusaleti lāmakaṭṭhena pāpake, akosallatāya akusale. Dhammeti teyeva kāmavitakkādayo sabbepi vā nava mahāvitakke. Tattha tayo vuttā eva. Avasesā ‘‘ñātivitakko janapadavitakko amaravitakko parānuddayatāpaṭisaṃyutto vitakko lābhasakkārasilokapaṭisaṃyutto vitakko anavaññattipaṭisaṃyutto vitakko’’ti (mahāni. 207) ime cha.
此处所谓欲念，是指『心意缠著于欲境者，此心意即邪思。』此义于诸论著（vibhaṅga 910）中有述。此理适用于他处。所谓现起、现现者，谓现时生起之念。若初生者得以消遣，则于次时间不复存，然却数度反复，于现时反复消遣。罪恶不善者，系指身口意之恶业，恶意则为不善。依教义，诸如欲念等九种大思维均为此类。其内三类已明示。其余诸类如『亲属念、国土念、不死念、随顺他方者之意念、利得赞敬念、非背弃念』等（大颂207）共有六，即此六种。
Yañhissāti etesu vitakkesu yaṃkiñci assa, sesaṃ vuttanayameva. Kāmavitakko panettha kāmāsavo eva. Tabbiseso bhavāsavo. Taṃsampayutto diṭṭhāsavo. Sabbavitakkesu avijjāsavoti evaṃ āsavuppattipi veditabbā.
于上述诸念中，其所分别者即为所谓之残余。欲念特指欲贪烦恼。特别者即存在烦恼。彼等相连者即见解烦恼。于一切念中，愚痴烦恼为首故，如此乃知烦恼生起。
Ime vuccanti…pe… vinodanā pahātabbāti ime kāmavitakkādivasena vuttappakārā āsavā iminā tasmiṃ tasmiṃ vitakke ādīnavapaccavekkhaṇasahitena vīriyasaṃvarasaṅkhātena vinodanena pahātabbāti vuccantīti veditabbā.
此云……亦应断除之乐，即以欲念等为示范之烦恼；该烦恼于种种念念中，依赖于烦恼之害处观察辅以精进节制以断除之，谓此义。
Vinodanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以遣除而断漏之解释已毕。
Bhāvanāpahātabbaāsavavaṇṇanā应以修习而断漏之解释
§27
27.Paṭisaṅkhā yoniso satisambojjhaṅgaṃ bhāvetīti abhāvanāya ādīnavaṃ, bhāvanāya ca ānisaṃsaṃ upāyena pathena paccavekkhitvā satisambojjhaṅgaṃ bhāveti, esa nayo sabbattha. Ettha ca kiñcāpi ime uparimaggattayasamayasambhūtā lokuttarabojjhaṅgā eva adhippetā, tathāpi ādikammikānaṃ bojjhaṅgesu asammohatthaṃ lokiyalokuttaramissakena nesaṃ nayena atthavaṇṇanaṃ karissāmi. Idha pana lokiyanayaṃ pahāya lokuttaranayo eva gahetabbo. Tattha satisambojjhaṅgantiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃyeva tāva –
27.回忆三念处正觉支之培养者，谓以除害为初因，以修习与观察为方法，依此路径修习正觉支，是为总说。又因诸佛道相关波罗提木叉之觉支皆为出世间觉支，且此悉为初步修习者之觉支，非为断惑与超世所设，我以此理，仅短述彼觉支通俗义趣。然现时抛弃世俗途径，当以出世途径为依持。此处所谓正觉支即初根本七支之首，数量为七——
Atthato lakkhaṇādīhi, kamato ca vinicchayo;
从意义上说，应当通过特征等，以及目的来做出判断；
Anūnādhikato ceva, viññātabbo vibhāvinā.
既不过度，也不过少，须由观察者细细辨明。
Tattha satisambojjhaṅge tāva saraṇaṭṭhena sati. Sā panesā upaṭṭhānalakkhaṇā, apilāpanalakkhaṇā vā. Vuttampi hetaṃ ‘‘yathā, mahārāja, rañño bhaṇḍāgāriko rañño sāpateyyaṃ apilāpeti, ettakaṃ, mahārāja, hiraññaṃ, ettakaṃ suvaṇṇaṃ, ettakaṃ sāpateyyanti, evameva kho, mahārāja , sati uppajjamānā kusalākusalasāvajjānavajjahīnapaṇītakaṇhasukkasappaṭibhāge dhamme apilāpeti. Ime cattāro satipaṭṭhānā’’ti (mi. pa. 2.1.13) vitthāro. Apilāpanarasā. Kiccavaseneva hissa etaṃ lakkhaṇaṃ therena vuttaṃ. Asammosarasā vā. Gocarābhimukhabhāvapaccupaṭṭhānā. Sati eva sambojjhaṅgo satisambojjhaṅgo. Tattha bodhiyā bodhissa vā aṅgoti bojjhaṅgo.
其中关于正念觉支，须依靠恰当的所依。其特征即为对待诸事的亲近、不放散的特性。又如《中部》所说：『如同大王之库吏守护王府的银子、金子及其他财宝一般，正念在善恶、善已及缘起、无漏、有染、黑、白、深浅、涂抹不同等范畴中，坚决守护着法。此即四念处的详细解说。』这里所谓“不放散的味道”是指正念具备的职责感，是一种不懈散乱的本色，专注于感受境界的现场。正念既是觉支，也即六觉支之一。其处拥有觉悟对象，觉支乃觉的分支。
Kiṃ vuttaṃ hoti? Yā hi ayaṃ dhammasāmaggī, yāya lokiyalokuttaramaggakkhaṇe uppajjamānāya līnuddhaccapatiṭṭhānāyūhana-kāmasukhattakilamathānuyoga-ucchedasassatābhinivesādīnaṃ anekesaṃ upaddavānaṃ paṭipakkhabhūtāya satidhammavicayavīriyapītipassaddhisamādhiupekkhāsaṅkhātāya dhammasāmaggiyā ariyasāvako bujjhatīti katvā ‘‘bodhī’’ti vuccati. Bujjhatīti kilesasantānaniddāya uṭṭhahati, cattāri vā ariyasaccāni paṭivijjhati, nibbānameva vā sacchikarotīti vuttaṃ hoti. Yathāha ‘‘satta bojjhaṅge bhāvetvā anuttaraṃ sammāsambodhiṃ abhisambuddho’’ti. Tassā dhammasāmaggisaṅkhātāya bodhiyā aṅgotipi bojjhaṅgo, jhānaṅgamaggaṅgādayo viya.
这被称为“觉悟”何以为觉？所谓此法的和合性，在于令世间与出世间的道持续现起，断除疲乏，建立安定，断除对乐欲趣、痛苦与常存等诸多烦恼的依附，是观察正念法、精进、喜悦、安静、定及舍等多种品类，这种和合法被称为慢悟品。觉悟者即是觉者，其生起便断灭烦恼之种，透彻了四圣谛，获证涅槃。如同“修习七觉支而成无上正觉者”所示，此觉悟包含觉支分支，诸如禅定、道法等。
Yopesa yathāvuttappakārāya etāya dhammasāmaggiyā bujjhatīti katvā ariyasāvako ‘‘bodhī’’ti vuccati, tassa bodhissa aṅgotipi bojjhaṅgo, senaṅgarathaṅgādayo viya. Tenāhu aṭṭhakathācariyā ‘‘bujjhanakassa puggalassa aṅgāti vā bojjhaṅgā’’ti. Apica ‘‘bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti bojjhaṅgā, bujjhantīti bojjhaṅgā, anubujjhantīti bojjhaṅgā, paṭibujjhantīti bojjhaṅgā, sambujjhantīti bojjhaṅgā’’tiādinā (paṭi. ma. 3.17) paṭisambhidānayenāpi attho veditabbo. Pasattho sundaro vā bojjhaṅgoti sambojjhaṅgo. Evaṃ sati eva sambojjhaṅgo satisambojjhaṅgo. Taṃ satisambojjhaṅgaṃ. Evaṃ tāva ekassa ādipadassa atthato lakkhaṇādīhi ca vinicchayo viññātabbo.
由此，基于上述因缘，圣弟子被称为觉悟者，其觉悟亦有觉支，如同战车之轮轴。故注师云：“觉悟者乃具觉觉支者。”又有解释：“觉支为何？觉指觉悟，包含明了、理解、体认、对境了知、完全达成等意。”这均是从巴利三义学中应当明了之义。故觉支即美好而清净之觉悟力。正念即觉支之存在。如此，定论是基于初步意义与特征对觉支应加辨识清楚。
Dutiyādīsu pana catusaccadhamme vicinātīti dhammavicayo. So pana vicayalakkhaṇo, obhāsanaraso, asammohapaccupaṭṭhāno. Vīrabhāvato vidhinā īrayitabbato ca vīriyaṃ. Taṃ paggahalakkhaṇaṃ , upatthambhanarasaṃ, anosīdanapaccupaṭṭhānaṃ . Pīṇayatīti pīti. Sā pharaṇalakkhaṇā, tuṭṭhilakkhaṇā vā, kāyacittānaṃ pīṇanarasā, tesaṃyeva odagyapaccupaṭṭhānā. Kāyacittadarathapassambhanato passaddhi. Sā upasamalakkhaṇā, kāyacittadarathanimmaddanarasā, āyacittānaṃ aparipphandanabhūtasītibhāvapaccupaṭṭhānā. Samādhānato samādhi. So avikkhepalakkhaṇo, avisāralakkhaṇo vā, cittacetasikānaṃ sampiṇḍanaraso, cittaṭṭhitipaccupaṭṭhāno. Ajjhupekkhanato upekkhā. Sā paṭisaṅkhānalakkhaṇā, samavāhitalakkhaṇā vā, ūnādhikatānivāraṇarasā, pakkhapātupacchedarasā vā, majjhattabhāvapaccupaṭṭhānā. Sesaṃ vuttanayameva. Evaṃ sesapadānampi atthato lakkhaṇādīhi ca vinicchayo viññātabbo.
次第讲到圣谛之第二及后事，即对法的观察探讨，此称法相观察。其特征在于如光明与甘味，性质是不愚昧的现前。故应努力、坚定其勇猛，执持其坚固，使之不衰退。此即支撑特征，具止恶之意。喜悦即欢喜之感，为身体与心的满意甘味，亦是对此甘味专注不散。安静为身体心灵的镇静，是心与心所合一的体验。舍是辩别、调节与配合，断恶除障，心的安稳。舍具中庸、无容量的清净性质，断绝不良习气与偏执。以上诸义即对余义的说道，由此亦须辨明后续层次之意义与特征。
Kamatoti ettha ca ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234) vacanato sabbesaṃ sesabojjhaṅgānaṃ upakārakattā satisambojjhaṅgova paṭhamaṃ vutto. Tato paraṃ ‘‘so tathā sato viharanto taṃ dhammaṃ paññāya pavicinatī’’tiādinā (vibha. 469) nayena sesabojjhaṅgānaṃ pubbāpariyavacane payojanaṃ sutteyeva vuttaṃ. Evamettha kamatopi vinicchayo viññātabbo.
此处“欲谓之为『念』，比库啊，我说是遍处的念”（『相应部』5.234）一句，因其辅助诸觉支余者，故将念觉支首列为第一。复次称“正如如是念而住者，于法以智慧观察”（『增支部』469）等文，则借此引导诸觉支前后说明的缘故，故于经中亦有此利益宣说。如此，关于欲处的断义宜当了知。
Anūnādhikatoti kasmā pana bhagavatā satteva bojjhaṅgā vuttā anūnā anadhikāti. Līnuddhaccapaṭipakkhato sabbatthikato ca. Ettha hi tayo bojjhaṅgā līnassa paṭipakkhā. Yathāha – ‘‘yasmiñca kho, bhikkhave, samaye līnaṃ cittaṃ hoti, kālo tasmiṃ samaye dhammavicayasambojjhaṅgassa bhāvanāya, kālo vīriyasambojjhaṅgassa bhāvanāya, kālo pītisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Tayo uddhaccassa paṭipakkhā. Yathāha – ‘‘yasmiñca kho, bhikkhave, samaye uddhataṃ cittaṃ hoti, kālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāya, kālo samādhisambojjhaṅgassa bhāvanāya, kālo upekkhāsambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234). Eko panettha sabbatthiko. Yathāha – ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti. ‘‘Sabbatthaka’’ntipi pāṭho, dvinnampi sabbattha icchitabbanti attho. Evaṃ līnuddhaccapaṭipakkhato sabbatthikato ca satteva bojjhaṅgā vuttā anūnā anadhikāti, evamettha anūnādhikatopi vinicchayo viññātabbo.
所谓“至少不多”者，为何世尊称念觉支是至少而非多？此意在于对立静灭轻安的情况，全面而言。由此观之，有三觉支是立于静灭之对立面：如言“比库啊，若心静灭时，亦为此时修习法观觉支、精进觉支、喜觉支”（『相应部』5.234），此三觉支为静灭的对立面。又如“比库啊，若心兴盛时，亦为此时修持安静觉支、定觉支、舍觉支”（同处），此三觉支则为兴盛的对立面。唯有念觉支为普遍。正如“念者，吾说是遍处者”，“遍处”之义文献中多有，故此由对立兴盛静灭的情况立论，念觉支标为“至少不多”，此断义亦应知。
Evaṃ tāva ‘‘satisambojjhaṅga’’ntiādinā nayena vuttānaṃ sattannaṃ ādipadānaṃyeva atthavaṇṇanaṃ ñatvā idāni bhāveti vivekanissitantiādīsu evaṃ ñātabbā. Bhāvetīti vaḍḍheti, attano cittasantāne punappunaṃ janeti abhinibbattetīti attho. Vivekanissitanti viveke nissitaṃ. Vivekoti vivittatā. Svāyaṃ tadaṅgaviveko vikkhambhanasamucchedapaṭippassaddhi nissaraṇavivekoti pañcavidho. Tassa nānattaṃ ‘‘ariyadhamme avinīto’’ti ettha vuttanayeneva veditabbaṃ. Ayameva hi tattha vinayoti vutto. Evaṃ etasmiṃ pañcavidhe viveke.
如是，借念觉支等七者为导，了知七者为起始首门的意义后，现今当知其“修持”、“依止离欲”等义。“修持”即增长，意含自身心流再现再生以显灭。所谓“依止离欲”，即立于离欲之境。“离”，谓为分别断绝自身扰乱、染污、欣快、懈怠、散乱、分散，如五种离之义。此处文中“不符合圣法”，当亦由此义知。此处正是经论中所说的“戒”，即由此五离获得。因此此处所说之五离境界。
Vivekanissitanti tadaṅgavivekanissitaṃ samucchedavivekanissitaṃ nissaraṇavivekanissitañca satisambojjhaṅgaṃ bhāvetīti ayamattho veditabbo. Tathā hi ayaṃ bojjhaṅgabhāvanānuyutto yogī vipassanākkhaṇe kiccato tadaṅgavivekanissitaṃ, ajjhāsayato nissaraṇavivekanissitaṃ, maggakāle pana kiccato samucchedavivekanissitaṃ, ārammaṇato nissaraṇavivekanissitaṃ satisambojjhaṅgaṃ bhāveti. Pañcavidhavivekanissitantipi eke, te hi na kevalaṃ balavavipassanāmaggaphalakkhaṇesu eva bojjhaṅge uddharanti, vipassanāpādakakasiṇajjhānaānāpānāsubhabrahmavihārajjhānesupi uddharanti. Na ca paṭisiddhā aṭṭhakathācariyehi. Tasmā tesaṃ matena etesaṃ jhānānaṃ pavattikkhaṇe kiccato eva vikkhambhanavivekanissitaṃ. Yathā ca ‘‘vipassanākkhaṇe ajjhāsayato nissaraṇavivekanissita’’nti vuttaṃ, evaṃ paṭippassaddhivivekanissitampi bhāvetīti vattuṃ vaṭṭati. Esa nayo virāganissitādīsu. Vivekaṭṭhā eva hi virāgādayo.
所谓依止离欲，即依止分别、断绝、消除、解脱等诸离境界修持念觉支。此义当了知。因修习念觉支之行人，于观境时修分别离，已心离欲时修解脱离，临证圣道时修断绝离，观摄法时修解脱离，均修念觉支。此五种依止离境，有者非仅于透彻观智之道增益而显现，亦能于止禅、入息照念、乃至梵定等禅定中显现。此等说未被《注疏》论师证明。故依其见，禅定发起时仅修分别离，犹如“观念时修已心离欲”，又修正见止息依止离。此理通于离欲等境界，离欲等皆起于分别离也。
Kevalañhettha vossaggo duvidho pariccāgavossaggo ca pakkhandanavossaggo cāti. Tattha pariccāgavossaggoti vipassanākkhaṇe ca tadaṅgavasena, maggakkhaṇe ca samucchedavasena kilesappahānaṃ. Pakkhandanavossaggoti vipassanākkhaṇe tanninnabhāvena, maggakkhaṇe pana ārammaṇakaraṇena nibbānapakkhandanaṃ. Tadubhayampi imasmiṃ lokiyalokuttaramissake atthavaṇṇanānaye vaṭṭati. Tathā hi ayaṃ satisambojjhaṅgo yathāvuttena pakārena kilese pariccajati, nibbānañca pakkhandati. Vossaggapariṇāminti iminā pana sakalena vacanena vossaggattaṃ pariṇamantaṃ pariṇatañca paripaccantaṃ paripakkañcāti. Idaṃ vuttaṃ hoti ‘‘ayañhi bojjhaṅgabhāvanānuyutto bhikkhu yathā satisambojjhaṅgo kilesapariccāgavossaggattaṃ nibbānapakkhandanavossaggattañca paripaccati, yathā ca paripakko hoti, tathā naṃ bhāvetī’’ti. Esa nayo sesabojjhaṅgesu.
唯独灭尽，谓出离有二种：舍弃出离与破坏出离。其中，舍弃出离是言于观念时如五种离以捨结灭污，证入圣道时以断绝灭除烦恼。破坏出离则是观念时因无自性，圣道时则因缘起方便灭尽涅槃之分别错觉。此二皆于世间及超世间二法境界义理说。正如此念觉支，能如前所述放弃烦恼，遂舍弃诸结，破坏涅槃之结。所谓“出离转变”即一切言辞所论之出离状态，其转变、成熟、圆满。此处云：“修习念觉支之比库如闻成立，结净烦恼舍弃出离已够，破坏涅槃结亦成熟圆满，故不再修持”，此是诸觉支断义之明。
Idha pana nibbānaṃyeva sabbasaṅkhatehi vivittattā viveko, sabbesaṃ virāgabhāvato virāgo, nirodhabhāvato nirodhoti vuttaṃ. Maggo eva ca vossaggapariṇāmī, tasmā satisambojjhaṅgaṃ bhāveti vivekaṃ ārammaṇaṃ katvā pavattiyā vivekanissitaṃ. Tathā virāganissitaṃ nirodhanissitaṃ. Tañca kho ariyamaggakkhaṇuppattiyā kilesānaṃ samucchedato pariccāgabhāvena ca nibbānapakkhandanabhāvena ca pariṇataṃ paripakkanti ayameva attho daṭṭhabbo. Esa nayo sesabojjhaṅgesu.
此处涅槃以广泛分别为离，缘于所有诸法皆不染着为离，无欲为离，灭为离。正道亦为出离转变故。由此修念觉支，以离欲为依止，开启离别已得境界，遂入依止离境。正如厄世法中通说因缘圣道发生，烦恼灭除舍弃及涅槃破坏成熟圆满。斯理当有所见，是诸觉支之解义。此故，此理当知于诸觉支之中。
Yañhissāti etesu bojjhaṅgesu yaṃkiñci assa. Sesaṃ vuttanayameva. Āsavuppattiyaṃ panettha imesaṃ uparimaggattayasampayuttānaṃ bojjhaṅgānaṃ abhāvitattā ye uppajjeyyuṃ kāmāsavo bhavāsavo avijjāsavoti tayo āsavā, bhāvayato evaṃsa te āsavā na hontīti ayaṃ nayo veditabbo.
言及此处的七觉支中，凡有之者，余者皆已述及。现针对烦恼的生起，于此七觉支中之上行道连结的觉支因无生起者，即是三种烦恼：欲烦恼、存有烦恼、无明烦恼。此三烦恼乃由修习而生，故当知此三烦恼非真实存在。
Ime vuccanti…pe… bhāvanā pahātabbāti ime tayo āsavā imāya maggattayasampayuttāya bojjhaṅgabhāvanāya pahātabbāti vuccantīti veditabbā.
以上所称者，即因修习此与上行道结联的七觉支之觉支，得使这三种烦恼脱离，故称为须当离弃之。
§28
28. Idāni imehi sattahākārehi pahīnāsavaṃ bhikkhuṃ thomento āsavappahāne cassa ānisaṃsaṃ dassento eteheva ca kāraṇehi āsavappahāne sattānaṃ ussukkaṃ janento yato kho, bhikkhave…pe… antamakāsi dukkhassāti āha. Tattha yato khoti sāmivacane tokāro, yassa khoti vuttaṃ hoti. Porāṇā pana yasmiṃ kāleti vaṇṇayanti. Ye āsavā dassanā pahātabbāti ye āsavā dassanena pahātabbā, te dassaneneva pahīnā honti, na appahīnesuyeva pahīnasaññī hoti. Evaṃ sabbattha vitthāro.
二十八、今此七支形态中断尽烦恼的比库，由断尽烦恼的善根显现此断尽烦恼之因缘。由此因缘使众生生起精进，正如言“比库啊……终结苦难”。此处“终结”意指言辞之所及，乃正如所说。人们对昔日的情况给予描述。所断除的烦恼，乃当显现而当断除者，是因见得以除灭，故其被断除，非仅是表象断除。此义故做详尽展开。
Sabbāsavasaṃvarasaṃvutoti sabbehi āsavapidhānehi pihito, sabbesaṃ vā āsavānaṃ pidhānehi pihito. Acchecchitaṇhanti sabbampi taṇhaṃ chindi, saṃchindi samucchindi. Vivattayi saṃyojananti dasavidhampi saṃyojanaṃ parivattayi nimmalamakāsi. Sammāti hetunā kāraṇena. Mānābhisamayāti mānassa dassanābhisamayā pahānābhisamayā ca. Arahattamaggo hi kiccavasena mānaṃ passati, ayamassa dassanābhisamayo. Tena diṭṭho pana so tāvadeva pahīyati diṭṭhavisena diṭṭhasattānaṃ jīvitaṃ viya. Ayamassa pahānābhisamayo.
所谓诸烦恼之收束，指以全部烦恼的束缚而束缚，或以全部烦恼的束缚而被约束。断除渴爱，乃断尽一切渴爱，断尽、切断、离别。解除与远离十种结，使其纯净无染，理所当然。所谓证得，无论因缘。所谓嫉妒（指）证得嫉妒的离弃和放弃。阿拉汉道亦因任务（而证），其见得即为嫉妒的离弃之证。曾见者因此而断除，于诸有见者的生命俱如被断除般。此谓其放弃的证得。
Antamakāsi dukkhassāti evaṃ arahattamaggena sammā mānassa diṭṭhattā pahīnattā ca ye ime ‘‘kāyabandhanassa anto jīrati (cūḷava. 278). Haritantaṃ vā’’ti (ma. ni. 1.304) evaṃ vuttaantimamariyādanto ca, ‘‘antamidaṃ, bhikkhave, jīvikāna’’nti (itivu. 91; saṃ. ni. 3.80) evaṃ vuttalāmakanto ca, ‘‘sakkāyo eko anto’’ti (a. ni. 6.61) evaṃ vuttakoṭṭhāsanto ca, ‘‘esevanto dukkhassa sabbapaccayasaṅkhayā’’ti (saṃ. ni. 2.51) evaṃ vuttakoṭanto cāti evaṃ cattāro antā, tesu sabbasseva vaṭṭadukkhassa antaṃ catutthakoṭisaṅkhātaṃ antimakoṭisaṅkhātaṃ antamakāsi paricchedaṃ parivaṭumaṃ akāsi. Antimasamussayamattāvasesaṃ dukkhaṃ akāsīti vuttaṃ hoti.
“终结苦难”谓以阿拉汉道正证嫉妒的见得断除，彼即如经中所说：“身缚之终已老死”（小部第278经）：“黄昏象征”（中部尼迦耶第1.304经）；以及尊敬之人在中部译经第91节及论藏三.80中所说：“此终乃生命”，显说亦如阿含第六卷第61经所断定：“有一缚结终”。并由论藏二.51段断言“此为苦难的所有因缘的结止”。依此所说谓四种终结：其中第一、二、三为烦恼的终止，第四为轮回苦难的终结，为最后的终结。于此终结之无疑处，谓苦难已尽灭之义。
Attamanā te bhikkhūti sakamanā tuṭṭhamanā, pītisomanassehi vā sampayuttamanā hutvā. Bhagavato bhāsitaṃ abhinandunti idaṃ dukkhassa antakiriyāpariyosānaṃ bhagavato bhāsitaṃ sukathitaṃ sulapitaṃ, evametaṃ bhagavā evametaṃ sugatāti matthakena sampaṭicchantā abbhanumodiṃsūti.
比库此时内心安然喜足、欢喜满足、乐意融和。世尊所说的此苦难终结之过程与终极，乃福说善说，简易诠释，如此世尊如意如法而证得，众生归依此说亦为欢喜赞叹。
Sesamettha yaṃ na vuttaṃ, taṃ pubbe vuttattā ca suviññeyyattā ca na vuttaṃ. Tasmā sabbaṃ vuttānusārena anupadaso paccavekkhitabbaṃ.
于此所未曾说者，乃以往所曾说且甚为明了者，亦未曾说故。于是凡所有所说者，皆当依所说事理，察辨无误。
Bhāvanāpahātabbaāsavavaṇṇanā niṭṭhitā. · 应以修习而断漏之解释已毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Sabbāsavasuttavaṇṇanā niṭṭhitā. · 《一切漏经》注释完毕。
3. Dhammadāyādasuttavaṇṇanā3. 《法嗣经》注释
§29
29.Evaṃme sutanti dhammadāyādasuttaṃ. Yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvā vassa apubbapadavaṇṇanaṃ karissāma. Katarāya ca panidaṃ aṭṭhuppattiyā nikkhittanti. Lābhasakkāre. Bhagavato kira mahālābhasakkāro uppajji. Yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. Sabbadisāsu yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ekasmiṃ attabhāve vipākaṃ dassāmāti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā – ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo, narāsabho, purisasīho’’ti bhagavantaṃ pariyesanti. Sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuramāhaccatiṭṭhanti ceva anubandhanti ca. Andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake tesu tesu suttesu ca āgatanayeneva veditabbaṃ. Yathā ca bhagavato, evaṃ bhikkhusaṅghassāpi.
二十九。如是闻，有法施与经。因八因缘之消灭，故将示现，并作初次注解。问曰：此八因缘何以灭？谓利益称尊。世尊于广大利益称尊生起。犹如四无量不可数布施波彼增长。于四方诸处如大云集，现大雨云般，诸波罗蜜中显示一切成熟果报。如此集成巨大利称，由是而生各各饮食、行舟、华香涂臂，迦持刹族等来至——「佛在何方？世尊所住处安在？天帝众皇为何处？人中狮王在何？」皆寻觅佛。连车百轮亦缘故带来，机缘间借地牛群及车夫逗留，彼此紧随如同亚卡之状。犹如安达迦毗那婆罗门等，皆当熟知此事，悉依各章节典籍。佛亦当如是，婆罗门比库众亦然。
Vuttampi cetaṃ – ‘‘tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ, bhikkhusaṅghopi kho sakkato hoti…pe… parikkhārāna’’nti (udā. 14). Tathā – ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi, evaṃ lābhaggayasaggapattaṃ, yathariva, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176).
又闻如是：「当时世尊受车百轮所礼敬，受庄严、敬重而不蔑视，承受衣钵乞食及诸病苦调护之仪，比库僧团亦蒙礼敬……关于调护诸理。」（例见《乌达那》第十四经）又言：「迦那，至今世间诸僧族群生成，我未见有他一僧族能及，如此庄严利益荣盛，如同，迦那，比库僧团。」（《长部、尼柰迦那经》第三百七十六章）
Svāyaṃ bhagavato ca bhikkhusaṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakamiva appameyyo ahosi. Kamena bhikkhū paccayagarukā paccayabāhulikā ahesuṃ. Pacchābhattampi telamadhuphāṇitādīsu āhaṭesu gaṇḍiṃyeva paharitvā ‘‘amhākaṃ ācariyassa detha, upajjhāyassa dethā’’ti uccāsaddamahāsaddaṃ karonti. Sā ca nesaṃ pavatti bhagavatopi pākaṭā ahosi. Tato bhagavā ananucchavikanti dhammasaṃvegaṃ uppādetvā cintesi –
世尊自与比库僧团所受利益庄严一体成就，如两大江河水汇合，广大无量。因爱欲，比库增多依赖及相互倚重。后食尽蜂蜜、油脂等涂身，击打头部，高声大喊：「将我师承交付予他，将导师托付予他。」此行庄严显著传播，世尊明了之。于是生起难忍罪恶之热忿，起法之震动，于禅思中重令思量，
‘‘Paccayā akappiyāti na sakkā sikkhāpadaṃ paññapetuṃ. Paccayapaṭibaddhā hi kulaputtānaṃ samaṇadhammavutti. Handāhaṃ dhammadāyādapaṭipadaṃ desemi. Sā sikkhākāmānaṃ kulaputtānaṃ sikkhāpadapaññatti viya bhavissati nagaradvāre ṭhapitasabbakāyikaādāso viya ca, yathā hi nagaradvāre ṭhapite sabbakāyike ādāse cattāro vaṇṇā attano chāyaṃ disvā vajjaṃ pahāya niddosā honti, evameva sikkhākāmā kulaputtā payogamaṇḍanena attānaṃ maṇḍetukāmā imaṃ sabbakāyikādāsūpamaṃ desanaṃ āvajjitvā āmisadāyādapaṭipadaṃ vajjetvā dhammadāyādapaṭipadaṃ pūrentā khippameva jātijarāmaraṇassa antaṃ karissantī’’ti. Imissā aṭṭhuppattiyā idaṃ suttaṃ abhāsi.
谓言：『因缘违失，不能授定戒律。因缘所系乃贵族子弟修行道。今我示现施与经行，欲使以此授戒仪如贵族门槛斋戒之设，有如城门设戒令四种色彩见其阴影，无过失可言。亦如修学戒者贵族令仪，以此示教庄严施与行，速断生老病死终结。』以此八因缘为缘，由此经义宣说而出。
Tattha dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādāti dhammassa me dāyādā, bhikkhave, bhavatha, mā āmisassa. Yo mayhaṃ dhammo, tassa paṭiggāhakā bhavatha, yañca kho mayhaṃ āmisaṃ, tassa mā paṭiggāhakā bhavathāti vuttaṃ hoti. Tattha dhammopi duvidho – nippariyāyadhammo, pariyāyadhammoti. Āmisampi duvidhaṃ – nippariyāyāmisaṃ, pariyāyāmisanti. Kathaṃ? Maggaphalanibbānabhedo hi navavidhopi lokuttaradhammo nippariyāyadhammo nibbattitadhammo, na yena kenaci pariyāyena kāraṇena vā lesena vā dhammo. Yaṃ panidaṃ vivaṭṭūpanissitaṃ kusalaṃ, seyyathidaṃ, idhekacco vivaṭṭaṃ patthento dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, gandhamālādīhi vatthupūjaṃ karoti, dhammaṃ suṇāti deseti jhānasamāpattiyo nibbatteti, evaṃ karonto anupubbena nippariyāyadhammaṃ amataṃ nibbānaṃ paṭilabhati, ayaṃ pariyāyadhammo. Tathā cīvarādayo cattāro paccayā nippariyāyāmisameva, na aññena pariyāyena kāraṇena vā lesena vā āmisaṃ. Yaṃ panidaṃ vaṭṭagāmikusalaṃ, seyyathidaṃ, idhekacco vaṭṭaṃ patthento sampattibhavaṃ icchamāno dānaṃ deti…pe… samāpattiyo nibbatteti, evaṃ karonto anupubbena devamanussasampattiṃ paṭilabhati, idaṃ pariyāyāmisaṃ nāma.
其中戒律授受为我所托，毗湿维各比库当知为我法所托；所托我财物不得他受。此言已立：法有二种——无变法、变法；财亦二种——无变财、变财。如何？路果涅槃为九种超世法之无变法，非因任何变法及残余所为。此清净善业，譬如此有施若某人施受生加持清净戒戒，持守斋法，供养香花以礼供养，闻法受教，入禅得证涅槃，依次行持显无变法永恒涅槃。四衣等为缘，无变施为缘，非因他变及残余财。此为变财，譬如某人贪欲施舍求愿成就善欲，随缘行持得人天缘果，名为变财。
Tattha nippariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā bhikkhū maggaphalanibbānāni adhigacchanti. Vuttampi cetaṃ ‘‘so hi brāhmaṇa bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido. Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’’ti (ma. ni. 3.79) ca – ‘‘so hāvuso, bhagavā jānaṃ jānāti, passaṃ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato’’ti (ma. ni. 1.203) ca. Pariyāyadhammopi bhagavatoyeva santako. Bhagavatā hi kathitattā evaṃ jānanti ‘‘vivaṭṭaṃ patthetvā dānaṃ dento…pe… samāpattiyo nibbattento anukkamena amataṃ nibbānaṃ paṭilabhatī’’ti. Nippariyāyāmisampi ca bhagavatoyeva santakaṃ. Bhagavatā hi anuññātattāyeva bhikkhūhi jīvakavatthuṃ ādiṃ katvā paṇītacīvaraṃ laddhaṃ. Yathāha ‘‘anujānāmi, bhikkhave, gahapaticīvaraṃ. Yo icchati, paṃsukūliko hotu, yo icchati, gahapaticīvaraṃ sādiyatu. Itarītarenapāhaṃ, bhikkhave, santuṭṭhiṃyeva vaṇṇemī’’ti (mahāva. 337).
此中所谓反复作法亦唯世尊悉知。世尊之所说，乃使比库们证得道、果、涅槃之义。经中亦云：“彼婆罗门是世尊，是未曾现起之道的生起者、未曾现起之道的使现者、未曾宣说之道的宣说者，是通晓道、知道、解道者。弟子今暂行于此道，以后将成具足。”（中部·尼拘陀经第3章第79节）又言：“彼世尊知其所知，见其所见，眼成眼，智成智，法成法，梵成梵，为利益而转，死亡不存在之者，法之主，如来也。”（中部·尼拘陀经第1章第203节）反复作法亦唯世尊悉知。世尊所说，谓：“弃取折服而行布施……成就涅槃，顺境而得灭度。”世尊亦悉知止息欲望者。世尊所不许者，为比库割舍家居衣，引出一衣。言曰：“我许可，比库，家人衣。欲者脏衣，欲者家人衣。别处我称唯以满足为是。”（大部·长部第337经）
Pubbe ca bhikkhū paṇītapiṇḍapātaṃ nālatthuṃ. Sapadānapiṇḍiyālopabhojanā evāhesuṃ. Tehi rājagahe viharantena bhagavatā – ‘‘anujānāmi, bhikkhave, saṅghabhattaṃ uddesabhattaṃ nimantanaṃ salākabhattaṃ pakkhikaṃ uposathikaṃ pāṭipadika’’nti (cūḷava. 325) evaṃ anuññātattāyeva paṇītabhojanaṃ laddhaṃ. Tathā senāsanaṃ. Pubbe hi akatapabbhārarukkhamūlādisenāsanāyeva bhikkhū ahesuṃ. Te ‘‘anujānāmi, bhikkhave, pañca leṇānī’’ti (cūḷava. 294) evaṃ bhagavatā anuññātattāyeva vihāro aḍḍhayogo pāsādo hammiyaṃ guhāti imāni senāsanāni labhiṃsu. Pubbe ca muttaharītakeneva bhesajjaṃ akaṃsu. Te bhagavatāyeva – ‘‘anujānāmi, bhikkhave, pañca bhesajjāni, seyyathidaṃ, sappi, navanītaṃ, telaṃ, madhu, phāṇita’’nti (mahāva. 260) evamādinā nayena anuññātattā nānābhesajjāni labhiṃsu.
过去比库们无净斋饭，仅以随缘乞食并附加副食维持生活。世尊住世之时嘱咐曰：“我许可，比库，食僧饭、菜饭、请客饭、棒饭、斋日饭修行。”（小部·长部第325经）如是，依罪戒而得净饭。居处方面，从前比库们无需搭建木架木床，或安置树根之类寝所。彼时比库获世尊允许：“我许可，比库，五处静室。”（小部·长部第294经）如是世尊所不许者，而在安居期间建造殿堂房舍、隐蔽处等寝处。过去亦曾以麻布作药，世尊亦许运用：“我许可，比库，五种药，即肥皂、奶油、油、蜜、膏膏。”（大部·长部第260经）由此因缘，世尊不许境界中，得诸多药物。
Pariyāyāmisampi bhagavatoyeva santakaṃ. Bhagavatā hi kathitattā yeva jānanti – ‘‘sampattibhavaṃ patthento dānaṃ datvā sīlaṃ…pe… samāpattiyo nibbattetvā anukkamena pariyāyāmisaṃ dibbasampattiṃ manussasampattiṃ paṭilabhatī’’ti. Tadeva, yasmā nippariyāyadhammopi pariyāyadhammopi nippariyāyāmisampi pariyāyāmisampi bhagavatoyeva santakaṃ, tasmā tattha attano sāmibhāvaṃ dassento āha – ‘‘dhammadāyādā me, bhikkhave, bhavatha mā āmisadāyādā’’ti.
止息欲望者亦唯世尊悉知。世尊所说：获致财富而起，大布施、守戒……成就涅槃，顺境而得。故此，由于反复作法及止息欲望者，唯世尊悉知，因而显现其亲近时，谓：“我之给予法宝者，诸比库啊，宜为我非财物施予者。”
Yo mayhaṃ santako duvidhopi dhammo, tassa dāyādā bhavatha. Yañca kho etaṃ mayhameva santakaṃ āmisaṃ, tassa dāyādā mā bhavatha. Dhammakoṭṭhāsasseva sāmino bhavatha, mā āmisakoṭṭhāsassa. Yo hi jinasāsane pabbajitvā paccayaparamo viharati catūsu taṇhuppādesu sandissamāno nikkhittadhuro dhammānudhammappaṭipattiyaṃ, ayaṃ āmisadāyādo nāma. Tādisā mā bhavatha. Yo pana anuññātapaccayesu appicchatādīni nissāya paṭisaṅkhā sevamāno paṭipattiparamo viharati catūsu ariyavaṃsesu sandissamāno, ayaṃ dhammadāyādo nāma. Tādisā bhavathāti vuttaṃ hoti.
我所知悉的是，有二种法：一者乃财物给予者。彼世尊所赐之财，彼非财物授予者。彼乃法宝之主，不是财物之主。于世尊教法中，若比库出家修道，专注于四念处而降伏渴爱烦恼，行法教，称为财物授予者，勿成为财物主也。此种者不可有。另一则，若比库仅依止他之无亏条件，修行法行，专注于四圣系道，以成就法轨，则称为法宝授予者。此种者当为之；如是已定。
Idāni yesaṃ tattha etadahosi, bhavissati vā anāgatamaddhānaṃ ‘‘kiṃ nu kho bhagavā sāvakānaṃ alābhatthiko evamāhā’’ti, tesaṃ atipaṇītalābhatthiko ahaṃ evaṃ vadāmīti dassetumāha atthi me tumhesu…pe… no āmisadāyādāti.
若今所得之彼类境界，未来世中会生何因，或世尊及弟子未得之东西，有人会言：‘世尊怎会为弟子制造财富？’对此，我以此言欲示：我于尔等心中存有慈悲，无制造财物授予之心。
Tassāyamattho – atthi me tumhesu anukampā anuddayā hitesitā, kena nu kho kāraṇena kena upāyena sāvakā dhammadāyādā assu dhammakoṭṭhāsasāmino, no āmisadāyādāti. Ayaṃ pana adhippāyo, passati kira bhagavā āmisagarukānaṃ āmise upakkhalitānaṃ atītakāle tāva kapilassa bhikkhuno, ‘‘saṅghāṭipi ādittā hotī’’tiādinā (pārā. 230; saṃ. ni. 2.218) nayena āgatapāpabhikkhubhikkhunīsikkhamānādīnañca anekasatānaṃ apāyaparipūraṇattaṃ attano sāsane pabbajitānañca devadattādīnaṃ. Dhammagarukānaṃ pana sāriputtamoggallānamahākassapādīnaṃ abhiññāpaṭisambhidādiguṇappaṭilābhaṃ. Tasmā tesaṃ apāyā parimuttiṃ sabbaguṇasampattiñca icchanto āha – ‘‘atthi me tumhesu anukampā kinti me sāvakā dhammadāyādā bhaveyyuṃ, no āmisadāyādā’’ti. Paccayagaruko ca catuparisantare kūṭakahāpaṇo viya nibbutaṅgāro viya ca nittejo nippabho hoti. Tato vivattitacitto dhammagaruko tejavā sīhova abhibhuyyacārī, tasmāpi evamāha – ‘‘atthi me…pe… no āmisadāyādā’’ti.
这意旨在于：我于尔等间有悲愍、激励和利益之心，何因何缘比库成为法宝给予者，而非财物给予者？此乃主宰之议。世尊见历劫来比库及比库尼们，因放逸财物而堕落，若外衣也曾燃烧殆尽（如经文所述），诸恶生间，比库尼沙玛内等百余众皆堕地狱诸苦。然见法师如沙利弗、摩诃迦萨巴等，证得三明等智慧功德。故彼希求解脱恶趣，诸功德圆满，乃言：“于尔等我有悲愍，尔等当是法之赠与者，而非财物赠与者。”比库导师犹如参差火炭中渐灭火星，终熄火焰而净化明亮。导师如狮王般威猛而能制伏。由此亦复言：“于尔等我有悲愍……当为法宝授予者，不当为财物授与者。”
Evaṃ ‘‘dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā’’ti idaṃ anukampāya paṇītataraṃ lābhaṃ icchantena vuttaṃ, no alābhatthikenāti sāvetvā idāni imassa ovādassa akaraṇe ādīnavaṃ dassento āha ‘‘tumhe ca me, bhikkhave…pe… no dhammadāyādā’’ti. Tattha tumhepi tena ādiyā bhaveyyāthāti tumhepi tena āmisadāyādabhāvena no dhammadāyādabhāvena ādiyā bhaveyyātha. Apadisitabbā visuṃ kātabbā vavatthapetabbā, viññūhi gārayhā bhaveyyāthāti vuttaṃ hoti. Kinti? Āmisadāyādā satthusāvakā viharanti, no dhammadāyādāti.
如是我闻：“比库们，当作此法施主，不当作俗施主。”此语是为慈悲，欲令其得更优利而说，不为无所得故。后说：“你们亦当作我之施主，不当作俗施主。”意即你们也应因持此施，请起正法施主之心，而非俗施主之心。闻者当知此理，应行应宣，为明了其中之害。如智者所说，此理当称赞称叹。何以故？是谓：佛之弟子行于俗施主道，非行于正法施主道。
Ahampi tena ādiyo bhaveyyanti ahampi tena tumhākaṃ āmisadāyādabhāvena no dhammadāyādabhāvena gārayho bhaveyyaṃ. Kinti? Āmisa…pe… dāyādāti. Idaṃ bhagavā tesaṃ atīva mudukaraṇatthamāha. Ayañhi ettha adhippāyo – sace, bhikkhave, tumhe āmisalolā carissatha, tattha viññū maṃ garahissanti ‘‘kathañhi nāma sabbaññū samāno attano sāvake dhammadāyāde no āmisadāyāde kātuṃ na sakkotī’’ti. Seyyathāpi nāma anākappasampanne bhikkhū disvā ācariyupajjhāye garahanti ‘‘kassime saddhivihārikā, kassantevāsikā’’ti; seyyathā vā pana kulakumārake vā kulakumārikāyo vā dussīle pāpadhamme disvā mātāpitaro garahanti ‘‘kassime puttā, kassa dhītaro’’ti; evameva maṃ viññū garahissanti ‘‘kathañhi nāma sabbaññū samāno attano sāvake dhammadāyāde no āmisadāyāde kātuṃ na sakkotī’’ti.
我亦当如此作施主，我亦应因你等所行之俗施主法而称赞。何以故？谓便是俗……施主。此为世尊为使其废除轻慢而说。其意为：若比库为俗欲去行诸法，智者将轻慢我，谓‘全知全能之世尊，竟不能令弟子舍俗施主道而行正法施主道乎？’譬若未出家之比库，见此轻慢师长，谓‘某者不诚，某者不恭敬’，或某官孩童，见其子女恶习，责谓‘此子何等，此女何等’，悉如是，智者亦轻慢我言：‘全知世尊，不能令弟子舍俗施主而转行法施主’，
Evaṃ imassa ovādassa akaraṇe ādīnavaṃ dassetvā karaṇe ānisaṃsaṃ dassento tumhe ca metiādimāha. Tattha ahampi tena na ādiyo bhaveyyanti seyyathāpi nāma vattaparipūrake daharabhikkhū uddesaparipucchāsampanne vassasatikatthere viya ākappasampanne disvā, kassa saddhivihārikā, kassantevāsikāti, asukassāti, ‘‘patirūpaṃ therassa, paṭibalo vata ovadituṃ anusāsitu’’nti ācariyupajjhāyā na ādiyā na gārayhā bhavanti, evameva ahampi tena tumhākaṃ dhammadāyādabhāvena no āmisadāyādabhāvena kassa sāvakā nālakapaṭipadaṃ tuvaṭṭakapaṭipadaṃ candūpamapaṭipadaṃ rathavinītapaṭipadaṃ mahāgosiṅgasālapaṭipadaṃ mahāsuññatapaṭipadaṃ paṭipannā catupaccayasantosabhāvanārāmaariyavaṃsesu sakkhibhūtā paccayagedhato vivattamānasā abbhā muttacandasamā viharantīti; ‘‘samaṇassa gotamassā’’ti vutte ‘‘sabbaññū vata bhagavā, asakkhi vata sāvake āmisadāyādapaṭipadaṃ chaḍḍāpetvā dhammadāyādapaṭipattipūrake kātu’’nti viññūnaṃ na ādiyo na gārayho bhaveyyanti. Evamimasmiṃ pade adhippāyaṃ ñatvā sesaṃ kaṇhapakkhe vuttanayapaccanīkena veditabbaṃ. Evaṃ imassa ovādassa karaṇe ānisaṃsaṃ dassetvā idāni taṃ ovādaṃ niyyātento āha – ‘‘tasmā tiha me, bhikkhave…pe… no āmisadāyādā’’ti.
尔时，明知不从此劝告所生之害，应行应做之因缘而说：“你们亦当如此……”我亦不从其所称赞，犹如修持圆满、善任引导之幼比库，现身百岁，身心严谨，师长父母皆称赞，谓‘此长老资质殊胜，教导善巧’者，未随意轻慢，亦不称诮信。他犹是未成辈。我亦因你等所持法施主道，不成气候，未至圆满，未至完善，未达精进，未了了如其意，未至无为之境界，而行辩证配合四因之道，以此修行为居所，隐于光明如满月。谓‘世尊之弟子，虽智能全知，亦不能舍俗施主路，转行法施主路’者，智者不轻慢、不称讥。如是知此处有主张，了知其余，因见诸教诫而终应明了。语毕，世尊言：‘由是因故，诸比库……非为俗施主。’
§30
30. Evamimaṃ ovādaṃ niyyātetvā idāni tassā dhammadāyādapaṭipattiyā paripūrakāriṃ thometuṃ idhāhaṃ, bhikkhavetiādimāha. Bhagavato hi thomanaṃ sutvāpi hontiyeva tadatthāya paṭipajjitāro.
自第三十讲完毕数点所说，乃是欲成就此法施主之行事，乃言：‘比库们……’闻世尊称赞，便初心所及，悉行其意。
Tattha idhāti nipātapadametaṃ. Bhuttāvīti bhuttavā, katabhattakiccoti vuttaṃ hoti. Pavāritoti yāvadatthapavāraṇāya pavārito, yāvadatthaṃ bhuñjitvā paṭikkhittabhojano tittovāti vuttaṃ hoti. Catubbidhā hi pavāraṇā vassaṃvuṭṭhapavāraṇā paccayapavāraṇā anatirittapavāraṇā yāvadatthapavāraṇāti. Tattha, ‘‘anujānāmi bhikkhave, vassaṃvuṭṭhānaṃ bhikkhūnaṃ tīhi ṭhānehi pavāretu’’nti (mahāva. 209) ayaṃ vassaṃvuṭṭhapavāraṇā. ‘‘Icchāmahaṃ, bhante, saṅghaṃ catumāsaṃ bhesajjena pavāretu’’nti (pāci. 303) ca ‘‘aññatra punapavāraṇāya aññatra niccapavāraṇāyā’’ti (pāci. 307) ca ayaṃ paccayapavāraṇā. ‘‘Pavārito nāma asanaṃ paññāyati, bhojanaṃ paññāyati, hatthapāse ṭhito abhiharati, paṭikkhepo paññāyati, eso pavārito nāmā’’ti (pāci. 239) ayaṃ anatirittapavāraṇā. ‘‘Paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresī’’ti (dī. ni. 1.297, 358) ayaṃ yāvadatthapavāraṇā. Ayamidha adhippetā. Tena vuttaṃ ‘‘pavāritoti yāvadatthapavāraṇāya pavārito’’ti.
此经中有言：『idhāti』为助词。『bhuttāvīti』意谓已食者，即作了食事者。『katabhattakiccoti』即言所作食事。『pavāritoti』谓于尺度之限内许可，谓可止之意。所谓尺度，谓四种许可：出安居许可、缘起许可、不得反复许可、所食许可。据《大毗婆沙论》与《巴利律藏》文，规定此四种许可。《大毗婆沙论》云：“我准许，比库饮食应遵三处许可。”此为出安居许可。《巴利律藏》亦云：“唯以四月药方许可三昧戒。”此为缘起许可。又言：“许可者，谓安坐食饭、手持食具及吐食不算违犯，此为许可。”此为不得反复许可。《巴利律藏》言：“以净食充足其腹为许可。”此谓所食许可。如此，为四者尺度许可，此为足以遵循之许。
Paripuṇṇoti bhojanena paripuṇṇo. Pariyositoti pariyositabhojano, uttarapadalopo daṭṭhabbo . Yāvatakaṃ bhuñjitabbaṃ, tāvatakaṃ bhuttaṃ hoti, avasitā me bhojanakiriyāti attho. Suhitoti dhāto, jighacchādukkhābhāvena vā sukhitoti vuttaṃ hoti. Yāvadatthoti yāvatako me bhojanena attho, so sabbo pattoti. Ettha ca purimānaṃ tiṇṇaṃ pacchimāni sādhakāni. Yo hi pariyosito, so bhuttāvī hoti. Yo ca suhito, so yāvadatthapavāraṇāya pavārito. Yo yāvadattho, so paripuṇṇoti. Purimāni vā pacchimānaṃ. Yasmā hi bhuttāvī, tasmā pariyosito. Yasmā pavārito, tasmā suhito. Yasmā paripuṇṇo, tasmā yāvadatthoti. Sabbañcetaṃ parikappetvā vuttanti veditabbaṃ.
『Paripuṇṇo』谓饮食充足满满之意。『Pariyosito』谓饮食完备充足，且可观察所丢东西。意即食物已尽时，谓之完备。『Yāvatakaṃ』谓所食范围，谓应充足至此限度。食欲满足痛苦消除即谓『suhito』。『Yāvadattho』谓食物余量，谓尽皆为之。此四词间系相依：因饮食而足，谓饮食完备。因完备，谓饮食已尽。因饮食已尽，谓食欲满足。因食欲满足，谓食物尽用。前者为旧，后者为新。因为饮食者谓完备，以为完备者谓饮食已尽，饮食已尽谓满足，满足谓尽用。此皆周遍考虑而得此旨。
Siyāti ekaṃse ca vikappane ca. ‘‘Pathavīdhātu siyā ajjhattikā, siyā bāhirā’’ti (ma. ni. 3.349) ekaṃse. ‘‘Siyā aññatarassa bhikkhuno āpatti vītikkamo’’ti (ma. ni. 3.39) vikappane. Idha ubhayampi vaṭṭati. Atirekova atirekadhammo. Tathā chaḍḍanīya dhammo. Adhiko ca chaḍḍetabbo ca, na aññaṃ kiñci kātabboti attho. Athāti tamhi kāle. Jighacchādubbalyaparetāti jighacchāya ca dubbalyena ca paretā phuṭṭhā anugatā ca aṭṭhapi dasapi divasāni. Tattha keci jighacchitāpi na dubbalā honti, sakkonti jighacchaṃ sahituṃ. Ime pana na tādisāti dassetuṃ ubhayamāha. Tyāhanti te ahaṃ. Sace ākaṅkhathāti yadi icchatha.
此处所说的是同时包含“一起”和“分别”的情况。所谓“一起”者，指“地界存在内部与外部两种”；所谓“分别”者，则指“某比库的过失得到消除”。此二者皆常见，且各有其独立道理，皆为应当舍弃之法。除此外无他事应为之。所谓“时”者，在当时此刻。所谓“厌恶与无力的离开”，系因憎厌且无力，故离开八、十日不聚。其实当中有人虽感厌恶，却不软弱，能忍受此厌恶。欲显明诸如此类事，故二者并说。若有渴望者，则应如是理解。
Appahariteti apparuḷhaharite, yasmiṃ ṭhāne piṇḍapātajjhottharaṇena vinassanadhammāni tiṇāni natthi, tasminti attho. Tena nittiṇañca mahātiṇagahanaṃ ca, yattha sakaṭenapi chaḍḍite piṇḍapāte tiṇāni na vinassanti, tañca ṭhānaṃ pariggahitaṃ hoti. Bhūtagāmasikkhāpadassa hi avikopanatthametaṃ vuttaṃ.
所谓“摊开器”，即“平铺器具”，指盛放布施食物而不使食物破坏处。此处谓无草，即无因因缘而破坏之物，故称其义。此义乃缘于大田野之林地，即使被车辗压，布施器中食物仍然不坏，此处被视为护持器具之场所。因佛陀所为的村民戒条所指，为不使器具受损害之故述说此义。
Appāṇaketi nippāṇake piṇḍapātajjhottharaṇena maritabbapāṇakarahite vā mahāudakakkhandhe. Parittodake eva hi bhattapakkhepena āḷulite sukhumapāṇakā maranti, na mahātaḷākādīsūti. Pāṇakānurakkhaṇatthañhi etaṃ vuttaṃ. Opilāpessāmīti nimujjāpessāmi.
所谓“水器”，即于水池中持有而死去的、水中之器皿。于狭小水槽中器皿因普遍浸泡而自然腐坏，非大水坑中如大水池边那样。此处言器皿维护的方法，说明了因器皿浸入水中而不可避免的损坏。言“我将要浸没”者，即将使其沉没。
Tatrekassāti tesu dvīsu ekassa. Yo imaṃ dhammadesanaṃ suṭṭhu sutavā punappunaṃ āvajjeti ca , taṃ sandhāyāha vuttaṃ kho panetanti. Ayaṃ vutta-saddo kesohāraṇepi dissati ‘‘kāpaṭiko māṇavo daharo vuttasiro’’tiādīsu (ma. ni. 2.426). Ropitepi ‘‘yathā sāradikaṃ bījaṃ, khette vuttaṃ virūhatī’’tiādīsu (jā. 1.3.31). Kathitepi ‘‘vuttamidaṃ bhagavatā, vuttamidaṃ arahatā’’tiādīsu. Idha pana kathite daṭṭhabbo. Kathitaṃ kho panetanti ayañhissa attho. Āmisaññataranti catunnaṃ paccayāmisānaṃ aññataraṃ, ekanti attho. Yadidanti nipāto, sabbaliṅgavibhattivacanesu tādisova tattha tattha atthato pariṇāmetabbo. Idha panāssa yo esoti attho. Yo eso piṇḍapāto nāma. Idaṃ āmisaññataranti vuttaṃ hoti. Yaṃnūnāhanti sādhu vatāhaṃ. Evanti yathā idāni imaṃ khaṇaṃ vītināmemi, evameva rattindivaṃ. Vītināmeyyanti khepeyyaṃ ativattāpeyyaṃ.
所谓“其中某一”，即二者中的一者。譬如听闻此法教义精确者，反复多次宣说者，则被视为守护此法。此说语，诸如“欺诈的青年，诬陷有罪之语”，以及“如芥子种子，在田地中破碎发芽”等比喻皆是。亦有“此乃世尊所言，阿拉汉所说”等。此处当观察其言辞。所谓“言”于四因缘中之某一因缘有区别，概括而言即为某一意义。此处所说的含义即是“布施物”的意义。故称其为“当然意义”。如若有人说好，我亦赞同。此乃今时此刻所逐渐明了之理，昼夜不断。此种明了称为“稳固、可依赖，无动摇的”。
So taṃ piṇḍapātanti so taṃ sadevakena lokena sirasā sampaṭicchitabbarūpaṃ sugatātirittampi piṇḍapātaṃ abhuñjitvā dhammadāyādabhāvaṃ ākaṅkhamāno ādittasīsūpamaṃ paccavekkhitvā teneva jighacchādubbalyena evaṃ taṃ rattindivaṃ vītināmeyya.
所谓“布施物”，即被天众与世间所亲睐，超越善处世间，布施物亦未被恶道吞食，如同正法施主所期望。取此观，依厌恶与软弱见此布施物昼夜持续不动摇。
Atha dutiyassāti imasmiṃ pana vāre esa saṅkhepo, sace so bhikkhu, yaṃnūnāhaṃ…pe… vītināmeyyanti cintento evampi cinteyya, pabbajitena kho vāḷamigākule araññe bhesajjaṃ viya pañcakāmaguṇavāḷākule gāme piṇḍapātopi dukkhaṃ pariyesituṃ. Ayaṃ pana piṇḍapāto iti pariyesanādīnavavimutto ca sugatātiritto cāti ubhato sujātakhattiyakumāro viya hoti, yehi ca pañcahi kāraṇehi piṇḍapāto na paribhuñjitabbo hoti. Seyyathidaṃ, puggalaṃ garahitvā na paribhuñjitabbo hoti ‘‘alajjipuggalassa santako’’ti. Aparisuddhauppattitāya na paribhuñjitabbo hoti ‘‘bhikkhuniparipācanaasantasambhāvanuppanno’’ti. Sāmikānukampāya na paribhuñjitabbo hoti ‘‘piṇḍapātasāmiko bhikkhu jighacchito’’ti. So dhāto tasseva antevāsikādīsu anukampāya na paribhuñjitabbo hoti ‘‘antevāsikā aññe vā tappaṭibaddhā jighacchitā’’ti, tepi dhātā suhitā, apica kho assaddhatāya na paribhuñjitabbo hoti ‘‘piṇḍapātasāmiko bhikkhu assaddho’’ti. Tehi ca kāraṇehi ayaṃ vimutto. Bhagavā hi lajjīnaṃ aggo, parisuddhuppattiko piṇḍapāto, bhagavā ca dhāto suhito, paccāsīsakopi añño puggalo natthi, ye loke saddhā, bhagavā tesaṃ aggoti evaṃ cintetvā ca so taṃ piṇḍapātaṃ bhuñjitvā…pe… vītināmeyya. Ettāvatā yopi abhuñjitvā samaṇadhammaṃ karoti, sopi bhuñjitabbakameva piṇḍapātaṃ na bhutto hoti. Yopi bhuñjitvā samaṇadhammaṃ karoti, sopi bhuñjitabbakameva bhutto hoti. Natthi piṇḍapāte viseso. Puggale pana atthi viseso. Tasmā taṃ dassento kiñcāpi sotiādimāha.
其次，讲述此周中的简略情形。若比库思惟“我当遵守此……”，亦当如此思惟。出家人于野外苦行，如同野牦牛居丛林，及于五欲城镇布施亦感苦恼。此布施物，因此免于烦恼，超越善处世间。此二者好似同族贵族子，与五因缘相关因缘，故布施物不得随意食用。例如对某人不敬，不得食用，谓之“无礼之人死”；污染不洁不得食用，谓之“比库尼修行未成者”；以同情心不得食用，谓之“布施物主比库厌恶”；同样又不可食用，谓之“同修室友与他者皆厌恶”；即使同宿舍室友不同修行也不可食用，谓之“布施主比库不信”。因以上五因缘，此布施物得解脱。世尊为愧耻之首，布施物起污者，世尊亦为慈悲者，且无他比库能与之比，世尊思虑此等，故此布施亦当昼夜不动摇。如此甚微之物，即不食用者能修涅槃道，食用之人亦成就应食果报。布施物无特别差别，唯人有差别。故此当示现此义。
Tattha kiñcāpīti anujānanappasaṃsanatthe nipāto. Kiṃ anujānāti? Tassa bhikkhuno taṃ anavajjaparibhogaṃ. Kiṃ pasaṃsati? Bhutvā samaṇadhammakaraṇaṃ. Idaṃ vuttaṃ hoti yadipi so bhikkhu evaṃ bhuñjitabbameva bhuñjitvā kātabbameva kareyya. Atha kho asuyeva me purimo bhikkhūti yo purimo bhikkhu tampi piṇḍapātaṃ paṭikkhipitvā samaṇadhammaṃ karoti, soyeva mama dvīsu sūresu sūrataro viya dvīsu paṇḍitesu paṇḍitataro viya ca pujjataro ca pāsaṃsataro ca, dutiyabhikkhuto atirekena pūjanīyo ca pasaṃsanīyo cāti vuttaṃ hoti.
其中“kiñcāpi”是为了许可和赞叹所设的章节。何为许可呢？是指那比库对自己的无过错持守生活表示认可。何为赞叹呢？是指他行持出家法。这里所说的是：若有比库，确实按该如此生活并应当如此做而生活与实践，随后有人心生忌妒，便也弃弃乞食而行持出家法，则此人如同两位英雄中的更勇猛者，像两位智者中更智慧者，且为更受尊敬、受赞美者，他即是第二比库，尤其值得供养、赞叹。
Idāni tamatthaṃ kāraṇena sādhento taṃ kissa hetūtiādimāha. Tassattho, tattha siyā tumhākaṃ, kasmā so bhikkhu bhagavato pujjataro ca pāsaṃsataro cāti? Tañhi tassāti yasmā taṃ piṇḍapātapaṭikkhipanaṃ tassa bhikkhuno dīgharattaṃ appicchatāya…pe… vīriyārambhāya saṃvattissati. Kathaṃ? Tassa hi sace aparena samayena paccayesu atricchatā vā pāpicchatā vā mahicchatā vā uppajjissati. Tato naṃ iminā piṇḍapātapaṭikkhepaṅkusena nivāressati ‘‘are tvaṃ sugatātirittampi piṇḍapātaṃ paṭikkhipitvā īdisaṃ icchaṃ uppādesī’’ti evaṃ paccavekkhamāno. Esa nayo asantuṭṭhiyā asaṃlekhassa cuppannassa nivāraṇe. Evaṃ tāvassa appicchatāya santuṭṭhiyā saṃlekhāya saṃvattissati.
接着因上述事由而肯定论断，他问：“原因何在？为何该比库较受世尊尊敬、赞叹？”原因是该比库能久住于非贪欲、勤奋修行乞食生活。如何理解？若他他时起烦恼或恶念，或生怨恨，则不以弃乞食为过失，而以“不应弃此法而生此意”等念作反观，这种心态能阻止不良行为，因其不满、不妥协，坚守纯净故持守生活。这种心态则能助长勤奋和满意。
Subharatāyāti ettha ayaṃ saṃvaṇṇanā – idhekacco attanopi upaṭṭhākānampi dubbharo hoti dupposo. Ekacco attanopi upaṭṭhākānampi subharo hoti suposo. Kathaṃ? Yo hi ambilādīni laddhā anambilādīni pariyesati, aññassa ghare laddhaṃ aññassa ghare chaḍḍento sabbaṃ gāmaṃ vicaritvā rittapattova vihāraṃ pavisitvā nipajjati, ayaṃ attano dubbharo. Yo pana sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ ‘‘kiṃ tumhehi dinna’’nti apasādento sāmaṇeragahaṭṭhādīnampi deti , ayaṃ upaṭṭhākānaṃ dubbharo. Etaṃ disvā manussā dūrato parivajjanti dubbharo bhikkhu na sakkā positunti. Yo pana yaṃkiñci lūkhaṃ vā paṇītaṃ vā laddhā tuṭṭhacittova bhuñjitvā vihāraṃ gantvā attano kammaṃ karoti, ayaṃ attano subharo. Yo ca paresampi appaṃ vā bahuṃ vā lūkhaṃ vā paṇītaṃ vā dānaṃ ahīḷetvā attamano vippasannamukho hutvā tesaṃ sammukhāva paribhuñjitvā yāti, ayaṃ upaṭṭhākānaṃ subharo. Etaṃ disvā manussā ativiya vissatthā honti – ‘‘amhākaṃ bhadanto subharo thokenapi tussati, mayameva naṃ posissāmā’’ti paṭiññaṃ katvā posenti.
关于“善负重”的意思，此处阐述说：有人自己以及其侍者难以忍受或脾气恶劣者，是“善负重”之反面。如何？若得酸渍蔬菜等后，却寻找他处，弃他人所得，巡遍全村，最终如流浪乞食之人安住，即为自身负担重者。又如仅施舍盐渍肉等，但口出恶言且性情难堪，是侍者负担重者。见此，人们远离、责难此类比库，不敢亲近。反之，若心满意足地食用脏净不论之物，且自作善业，即是自身负担轻者；且善于以少许或较多施舍，心清净宁静，乐于供养并从中受益，即是侍者负担轻者。见此，人们非常亲近和信赖，说“我们家主善负重，即使仅此也足以养活，我们必供养他”，故皆怀感恩供养之心。
Tattha sace aparena samayena assa attano vā upaṭṭhākānaṃ vā dubbharatānayena cittaṃ uppajjissati. Tato naṃ iminā piṇḍapātapaṭikkhepaṅkusena nivāressati – ‘‘are tvaṃ sugatātirittampi piṇḍapātaṃ paṭikkhipitvā īdisaṃ cittaṃ uppādesī’’ti evaṃ paccavekkhamāno, evamassa subharatāya saṃvattissati. Sace panassa kosajjaṃ uppajjissati, tampi etenevaṅkusena nivāressati – ‘‘are tvaṃ nāma tadā sugatātirittampi piṇḍapātaṃ paṭikkhipitvā tathā jighacchādubbalyaparetopi samaṇadhammaṃ katvā ajja kosajjamanuyuñjasī’’ti evaṃ paccavekkhamāno, evamassa vīriyārambhāya saṃvattissati. Evamassa idaṃ piṇḍapātapaṭikkhipanaṃ dīgharattaṃ appicchatāya…pe… vīriyārambhāya saṃvattissati. Evamassime pañca guṇā paripūrā dasa kathāvatthūni paripūressanti.
若比库或侍者生起恶念，则以弃乞食之重罪相威吓，提醒说“不应执弃乞食行持圣法之意”，此即“善负重”之表现。若生起懈怠，则以“你弃乞食还懈怠，今应努力修行”恶语相警示，此即精进表现。故此弃乞食之恶念能长期保持适当不满，对生起五种善法具足，用以圆满十种教法事项。
Kathaṃ? Atra hi pāḷiyaṃyeva appicchatāsantuṭṭhitāvīriyārambhavasena tīṇi āgatāni, sesāni sallekhena saṅgahitāni. Idañhi sabbakathāvatthūnaṃ nāmameva, yadidaṃ sallekho. Yathāha – ‘‘yā ca kho ayaṃ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattati. Seyyathidaṃ, appicchakathā’’ti (ma. ni. 3.189, 192) vitthāro. Evaṃ ime pañca guṇā paripūrā dasa kathāvatthūni paripūressanti. Dasa kathāvatthūni paripūrāni tisso sikkhā paripūressanti.
如何？以此明确少贪欲、满足、勤奋生活为基础，后三者收藏于持守。所有教法事项的名称即为“持守”。如同经中所说——“此经，阿难，此乃染污之心障碍，能断离之心、厌离之心、止息之心、佛知之心、涅槃之心皆由此起。此即少贪之教法。”因此五种善德圆满十种法义，三学亦得圆满。
Kathaṃ? Etesu hi appicchakathā santosakathā asaṃsaggakathā sīlakathāti imā catasso kathā adhisīlasikkhāsaṅgahitāyeva . Pavivekakathā vīriyārambhakathā samādhikathāti imā tisso adhicittasikkhasaṅgahitā . Paññākathā vimuttikathā vimuttiñāṇadassanakathāti imā tisso adhipaññāsikkhāsaṅgahitāti. Evaṃ dasa kathāvatthūni paripūrāni tisso sikkhā paripūressanti. Tisso sikkhā paripūrā pañca asekkhadhammakkhandhe paripūressanti.
如何？在五种善德中，少贪、满足、喜悦构成自律学；清静、勤奋、禅定构成心智学；智慧、解脱、解脱知识显现构成慧智学。由此十种教法圆满三学，三学圆满又显现于五蕴和尚未污染之法性中。
Kathaṃ? Paripūrā hi adhisīlasikkhā asekkho sīlakkhandhoyeva hoti, adhicittasikkhā asekkho samādhikkhandho, adhipaññāsikkhā asekkhā paññā-vimutti-vimuttiñāṇadassanakkhandhā evāti evaṃ tisso sikkhā paripūrā pañca asekkhadhammakkhandhe paripūressanti. Pañca dhammakkhandhā paripūrā amataṃ nibbānaṃ paripūressanti. Seyyathāpi uparipabbate pāvussako mahāmegho abhivuṭṭho pabbatakandarasarasākhā paripūreti. Tā paripūrā kusobbhe, kusobbhā mahāsobbhe, mahāsobbhā kunnadiyo, kunnadiyo mahānadiyo, mahānadiyo mahāsamuddasāgaraṃ paripūrenti; evameva tassa bhikkhuno ime pañca guṇā paripūrā dasa kathāvatthuni ādiṃ katvā yāva amataṃ nibbānaṃ paripūressanti. Evamayaṃ bhikkhu dhammadāyādapaṭipadaṃ paṭipanno paramadhammadāyādaṃ labhatīti etamatthaṃ sampassamāno bhagavā ‘‘taṃ kissa hetu tañhi tassa, bhikkhave, bhikkhuno’’tiādimāha.
如何说呢？因为完全具足的胜义戒学，就是以戒蕴为所修习的对象，能断除戒蕴上的不净；完全具足的胜义心学，就是以定蕴为所修习的对象，能断除定蕴上的不净；完全具足的胜义慧学，就是以慧蕴中对解脱解脱智见的蕴为所修习的对象，能断除该蕴上的不净。由此，三种修学都完备，便能圆满五种无不净的品蕴，这五种品蕴圆满，则能圆满无上涅槃的究竟安乐。譬如，山顶上积累的纯净雨水充满并滋润枝叶，枝叶充满则草丛丰茂，草丛丰茂则大地丰盛，大地丰盛则大河丰满，大河丰满则大海充盈；也正如这比库圆满这五种功德，持守十分精严法门，渐次成就，最终成就无上涅槃之意。如此此比库修持，获得最高的法施——最高法施即世尊观察而称赞说：“这为何缘故呢？比库们，这缘故在于此。”
Evaṃ tassa bhikkhuno pujjatarapāsaṃsatarabhāvaṃ kāraṇena sādhetvā idāni te bhikkhū tathattāya sanniyojento tasmā tiha me bhikkhavetiādimāha. Kiṃ vuttaṃ hoti, yasmā yo taṃ piṇḍapātaṃ bhuñjitvā samaṇadhammaṃ kareyya, so imehi pañcahi mūlaguṇehi paribāhiro. Yo pana abhuñjitvā kareyya, so imesaṃ bhāgī hoti – ‘‘tasmā tiha me, bhikkhave…pe… no āmisadāyādā’’ti.
如此，此比库由善道而获得更佳赞誉，基于此，今现在这群比库真实归依此理。世尊因此称曰：“这就是我的三宝，比库们。”所说的意思即在于此：如有人吃领钵饭后修持沙门法，则外离这五种根本不善业。相反，不吃而修持的人，则属于不食者。由此，世尊说：“这就是我的三宝，比库们……不是世间施予者的三宝。”
Idamavoca bhagavāti idaṃ nidānapariyosānato pabhuti yāva no āmisadāyādāti suttappadesaṃ bhagavā avoca. Idaṃ vatvāna sugatoti idañca suttappadesaṃ vatvāva sobhanāya paṭipadāya gatattā sugatoti saṅkhaṃ pattoyeva bhagavā. Uṭṭhāyāsanā vihāraṃ pāvisī paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ attano mahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. Kasmā dhammathomanatthaṃ.
世尊说此时，此即为因缘终结的说明，直到“非世间施予者”为止，此乃经文中世尊所说的法。世尊说完此，便被称为“善逝”，又称法句中所说的“善逝”，意谓遵行美善道理者得名“善逝”。起身离座，进入僧院，已觉悟有所定，便起身进入自己香味浓郁的禅堂，与亲近之僧众不相违背。为何如此说乃因此法为善因果之所求也。
Buddhā kira apariniṭṭhitāya desanāya vihāraṃ pavisantā dvīhi kāraṇehi pavisanti puggalathomanatthaṃ vā dhammathomanatthaṃ vā. Puggalathomanatthaṃ pavisanto evaṃ cintesi – ‘‘imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ, vitthārena avibhattaṃ, dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccānaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tato dhammapaṭiggāhakā puna maṃ pucchissanti, tesaṃ ahaṃ sukathitaṃ, bhikkhave, ānandena sukathitaṃ kaccānena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyyanti evaṃ te puggale thomessāmi, tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūrentā dukkhassantaṃ karissantī’’ti.
佛陀进入禅院传世间未尽法时，缘由有二：为斥退个人憎厌，或为斥退法的不悦。入禅院时，心作此思惟：“我已略说此义，完整未毁；持戒比库受持此法，若向阿难或咖吒那等请问，他们将因我智慧理解而详细阐释，继而持戒比库再来请问，我将用清楚言辞回答。比库们，将因如此愉悦，极生敬重，亲近僧眾，并为自身与法奉行努力，圆满三学，断除痛苦。”
Dhammathomanatthaṃ pavisanto evaṃ cintesi, yathā idheva cintesi – ‘‘mayi vihāraṃ paviṭṭhe tameva āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā. Caturoghanittharaṇaṭṭhena titthe ṭhapitā nāvā viya maggagamanaṭṭhena catuyuttaājaññaratho viya ca bhavissati. Yathā ca ‘evaṃ karontassa ayaṃ daṇḍo’ti parisati āṇaṃ ṭhapetvā uṭṭhāyāsanā pāsādaṃ āruḷhe rājini tattheva nisinno senāpati taṃ raññā ṭhapitaṃ āṇaṃ pavatteti; evampi mayā ṭhapitaṃ desanaṃ imissaṃyeva parisati nisinno sāriputto thometvā desessati, evaṃ dvinnampi amhākaṃ matiyā desitā ayaṃ desanā balavatarā majjhanhikasūriyo viya pajjalissatī’’ti. Evamidha dhammathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi.
入禅院思此法愉悦之意，如同此处思惟：“我刚进入禅院，即有人对非世间施予者与法施生憎厌，而此时萨利婆就是坐于寂静集会中而宣讲法义诸义理；如彼山边安置渡船，渡船之途有四路，岂能不畅通无碍？如此我所设法义，也将为其所披露，庄严而有威严，能燃烧诸恶，光明普照。”于是乐心已起，起身离座入禅院。
Īdisesu ca ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. Yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā cittagatiyā eva pāvisi.
应知，当世尊在这些地方坐禅时，身心合一入于禅定独处。若身体游走，众僧必围绕护持，如此一来岂不容易生烦恼而生动乱？故世尊唯有以心神独处入禅，即流露深定之意。
§31
31. Evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpaṃ taṃ dhammaṃ thometukāmo tatra khoāyasmā sāriputto…pe…etadavoca. Tattha āyasmāti piyavacanametaṃ. Sāriputtoti tassa therassa nāmaṃ, tañca kho mātito, na pitito. Rūpasāriyā hi brāhmaṇiyā so putto, tasmā sāriputtoti vuccati. Acirapakkantassāti pakkantassa sato nacirena. Āvuso, bhikkhaveti ettha pana buddhā bhagavanto sāvake ālapantā bhikkhaveti ālapanti. Sāvakā pana buddhehi sadisā mā homāti āvusoti paṭhamaṃ vatvā pacchā bhikkhaveti bhaṇanti. Buddhehi ca ālapito bhikkhusaṅgho bhadanteti paṭivacanaṃ deti, sāvakehi āvusoti.
31. 如是开示时，世尊依其教化法，欲宣说此法。时，具寿长老沙利子……等曰：「具寿者，此为其尊称。沙利子者，即是该长老之名，然其出身非父系，乃母系。其实沙利子为婆罗门种姓女婿之子，因此得名沙利子。所谓『迅速远行』，即远行之意。朋友，此处所称『比库』者，乃佛陀及弟子之间的相互称谓。弟子并非佛同体，初言『朋友』，继之称为比库。与佛共谈时，僧伽回应称为尊者，弟子尊称为朋友。」
Kittāvatānu kho, āvusoti ettha kittāvatāti paricchedavacanaṃ, kittakenāti vuttaṃ hoti. Nukāro pucchāyaṃ. Khokāro nipātamattaṃ. Satthu pavivittassa viharatoti, tīhi vivekehi kāyacittaupadhivivekehi satthuno viharantassa. Vivekaṃ nānusikkhantīti tiṇṇaṃ vivekānaṃ aññatarampi nānusikkhanti, āmisadāyādāva hontīti imamatthaṃ āyasmā sāriputto bhikkhū pucchi. Esa nayo sukkapakkhepi.
所谓『朋友』，乃章节称谓，即依类别而言，称为朋友。『Nukāro』为疑问词，『Khokāro』纯粹是结尾助词。所谓“住于师长开示处”，意指依三种离群之静处，即身体、心意及烦恼三者的分别离，于老师所住之处。所谓不习于离群，即指不熟习三种离群中的某一，具寿长老沙利子对比库如是提问。本说法，亦适用于善法初传之际。
Evaṃ vutte tamatthaṃ sotukāmā bhikkhū dūratopi khotiādimāhaṃsu. Tattha dūratopīti tiroraṭṭhatopi tirojanapadatopi anekayojanagaṇanatopīti vuttaṃ hoti. Santiketi samīpe. Aññātunti jānituṃ bujjhituṃ. Āyasmantaṃyeva sāriputtaṃ paṭibhātūti āyasmatoyeva sāriputtassa bhāgo hotu, āyasmā pana sāriputto attano bhāgaṃ katvā vibhajatūti vuttaṃ hoti. Āyasmato hi bhāgo yadidaṃ atthakkhānaṃ, amhākaṃ pana savanaṃ bhāgoti ayamettha adhippāyo, evaṃ saddalakkhaṇena sameti. Keci pana bhaṇanti ‘‘paṭibhātūti dissatū’’ti. Apare ‘‘upaṭṭhātū’’ti. Dhāressantīti uggahessanti pariyāpuṇissanti. Tato nesaṃ kathetukāmo thero tena hītiādimāha. Tattha tenāti kāraṇavacanaṃ. Hikāro nipāto. Yasmā sotukāmāttha, yasmā ca mayhaṃ bhāraṃ āropayittha, tasmā suṇāthāti vuttaṃ hoti. Tepi bhikkhū therassa vacanaṃ sampaṭicchiṃsu, tenāha ‘‘evamāvusoti…pe…paccassosu’’nti.
如是说时，欲闻真义之比库，即便远处亦呼唤之。所谓『远处』，包括他国家、他城邑及多重里程之意。所谓『近处』，即附近之意。所谓『认识』，则是认识与理解也。具寿长老沙利子，乃长老中代表，称为其份。长老沙利子将自身份额区分，言为划分。所谓长老之份，即义理之解说；我们听闻的则为份额，此乃教法与闻法之辨别，依此教法体系而成。或有谓『划分乃显现之理』，他人谓『守护也』，将携带、传授延续此义。故尊长比库以此缘故，对此论断起始时曰『因此，如是朋友……请听。』
Atha nesaṃ, āmisadāyādaṃ garahantena bhagavatā ‘‘tumhepi tena ādiyā bhaveyyāthā’’ti ekenevākārena vuttamatthaṃ tīhi ākārehi dassento āyasmā sāriputto etadavoca – ‘‘idhāvuso , satthu pavivittassa viharato…pe… ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’ti.
尔时，讨厌恶人贪食之行为，世尊以简洁方式为破惑者教导，具寿长老对此说：『朋友啊，住于师长开示之处……弟子亦不熟习三种离群之处。』
Ettāvatā yañca bhagavā āmisadāyādapaṭipadaṃ garahanto ‘‘tumhepi tena ādiyā bhaveyyāthā’’ti āha, yañca attanā pucchaṃ pucchi ‘‘kittāvatā nu kho…pe… nānusikkhantī’’ti, tassa vitthārato attho suvibhatto hoti. So ca kho bhagavato ādiyabhāvaṃ anāmasitvāva. Bhagavatoyeva hi yuttaṃ sāvake anuggaṇhantassa ‘‘ahampi tena ādiyo bhavissāmī’’ti vattuṃ, na sāvakānaṃ. Esa nayo sukkapakkhepi, ayaṃ tāvettha anusandhikkamayojanā.
尔时，世尊论讨厌恶贪食行为，言『你们亦将由此灭受苦』。又复自己问长老，问曰『所谓远处……是否不熟习』？对答之义由此明了且清晰。此因世尊并未指弟子，而专指自己发愿未来成佛。此理亦有注释集之别解，乃是后续诸义理之衍生。
Ayaṃ panatthavaṇṇanā idhāti imasmiṃ sāsane, satthu pavivittassāti satthuno tīhi vivekehi accantapavivittassa. Vivekaṃ nānusikkhantīti kāyavivekaṃ nānusikkhanti, na paripūrentīti vuttaṃ hoti. Yadi pana tividhaṃ vivekaṃ sandhāya vadeyya, pucchāya aviseso siyā. Byākaraṇapakkho hi ayaṃ. Tasmā iminā padena kāyavivekaṃ, ‘‘yesañca dhammāna’’ntiādinā cittavivekaṃ, ‘‘bāhulikā’’tiādinā upadhivivekañca dassetīti evamettha saṅkhepato attho veditabbo.
此为义理阐明，即依本教法论述，所谓师长住于三种离群中极远处。所谓不熟习离群，即是未曾圆满习得身离群，并有记载明示。如若就三种离群分别说明，则疑问处自当详明。此属语法章法。由此『身离群』指诸法中身离群，『心离群』乃诸法中心离群，『烦恼离群』则为障碍离群。综之，此处当简略领解其义。
Yesañca dhammānanti lobhādayo sandhāyāha, ye parato ‘‘tatrāvuso lobho ca pāpako’’tiādinā nayena vakkhati. Nappajahantīti na pariccajanti, cittavivekaṃ na paripūrentīti vuttaṃ hoti. Bāhulikāti cīvarādibāhullāya paṭipannā. Sāsanaṃ sithilaṃ gaṇhantīti sāthalikā. Okkamane pubbaṅgamāti ettha okkamanaṃ vuccanti avagamanaṭṭhena pañca nīvaraṇāni, tena pañcanīvaraṇapubbaṅgamāti vuttaṃ hoti. Paviveketi upadhiviveke nibbāne. Nikkhittadhurāti oropitadhurā, tadadhigamāya ārambhampi akurumānāti, ettāvatā upadhivivekaṃ na paripūrentīti vuttaṃ hoti.
又如法中云『贪等纷纷聚集』者，是谓以他故『在那里，阿阇世，贪欲亦为恶』等语法门解释。所谓不舍者，不舍舍弃，未能满足于心智的清净，故有此说。多者指衣物等的多量而行。法若松弛称为宽松随意。‘下行之先’者，此指下行（分别出离五盖）前之开端，谓五盖之前行故言前行五盖。隐居者义即烦恼消灭时的隐逸。‘放下杠杆’者，杠杆乃放下障碍的意思，谓为了达彼境地，开端尚未作，故未满隐逸也。
Ettāvatā aniyameneva vatvā idāni desanaṃ niyamento ‘‘tatrāvuso’’tiādimāha. Kasmā? Sāvakā ‘‘tīhi ṭhānehī’’ti evañhi aniyametvāva vuccamāne ‘‘kampi maññe bhaṇati , na amhe’’ti udāsināpi honti. ‘‘Therā navā majjhimā’’ti evaṃ pana niyametvā vuccamāne amhe bhaṇatīti ādaraṃ karonti . Yathā raññā ‘‘amaccehi nagaravīthiyo sodhetabbā’’ti vuttepi ‘‘kena nu kho sodhetabbā’’ti maññamānā na sodhenti, attano attano gharadvāraṃ sodhetabbanti pana bheriyā nikkhantāya sabbe muhuttena sodhenti ca alaṅkaronti ca, evaṃsampadamidaṃ veditabbaṃ.
由于此有限之限制，乃现说此法门以限制之，说『在那里，阿阇世』等。为何？弟子们由于分别只限于三重层面故，不拘泥于布教，故虽有怀疑亦不计较。‘长老，新来，中间者’等层面分别时，则称为我辈而言，以示敬重。譬如王命言‘必须清理街巷’，但人民却以‘由谁来清理’为由，懈怠不行，反在自家门前清扫，且定时匀行装饰者，应悟此理也。
Tattha tatrāti tesu sāvakesu. Therāti dasavasse upādāya vuccanti. Tīhi ṭhānehīti tīhi kāraṇehi. Ayañhi ṭhānasaddo issariyaṭṭhitikhaṇakāraṇesu dissati. ‘‘Kiṃ panāyasmā devānamindo kammaṃ katvā imaṃ ṭhānaṃ patto’’tiādīsu hi issariye dissati. ‘‘Ṭhānakusalo hoti akkhaṇavedhī’’tiādīsu ṭhitiyaṃ. ‘‘Ṭhānasovetaṃ tathāgataṃ paṭibhātī’’tiādīsu (ma. ni. 2.87) khaṇe. ‘‘Ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato’’tiādīsu (vibha. 809; ma. ni. 1.148) kāraṇe. Idha pana kāraṇeyeva. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttibhāvena, tasmā ṭhānanti vuccati.
彼‘那里’指彼等弟子们。‘长老’即指遵守十年者。‘三处’谓三因，也即支配时空的因素所现。譬如‘阿阇世天做何业得此地位’等语时，是形容能力，‘善于持地而无时间限’等，‘地能反照如来’等，‘地对地及八地对八地’等比喻皆在说明因缘理故。此皆因缘故职能得果，故称“地”。
Iminā paṭhamena ṭhānena therā bhikkhū gārayhāti ettha gārayhāti garahitabbā. Therā nāma samānā araññavanapatthāni pantāni senāsanāni na upenti, gāmantasenāsanaṃ na muñcanti, saṅgaṇikārāmataṃ vaḍḍhentā viharanti, kāyavivekampi na paripūrenti, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ āvuso labhantīti dasseti. Dutiyena ṭhānenāti etthāpi ime nāma āvuso therāpi samānā yesaṃ dhammānaṃ satthā pahānamāha, te lobhādidhamme na jahanti, accharāsaṅghātamattampi ekamantaṃ nisīditvā cittekaggataṃ na labhanti, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ āvuso labhantīti dassetīti evaṃ yojanā kātabbā. Tatiyena ṭhānenāti etthāpi ime nāmāvuso, therāpi samānā itarītarena na yāpenti, cīvarapattasenāsanapūtikāyamaṇḍanānuyogamanuyuttā viharanti upadhivivekaṃ apūrayamānā, navamajjhimakāle kīdisā ahesunti evaṃ ninditabbā honti, imaṃ nindaṃ, āvuso, labhantīti dassetīti evaṃ yojanā veditabbā. Esa nayo majjhimanavavāresu.
以此首层地位，长老比库应敬畏，彼等皆同住林园、树丛、方院、宿处，不离村落宿处，安住僧团集居地，虽行身体隐逸亦未满足修习，故在九中位时易生诽谤，显现其受诽态势。又二层地位者，彼等长老虽同样受教诫，然不舍贪欲根尘，即便独处一隅，心未专一，而在九中位时亦易被诽谤，显此受诽性。三层地位者，则彼等长老各有所差，不一致行三衣、座席、宿处清净饰治之所，且因未满隐逸故，在九中位遭诽亦显现。此乃中间状态之教令也。
Ayaṃ pana viseso. Majjhimāti pañcavasse upādāya yāva nava vassā vuccanti. Navāti ūnapañcavassā vuccanti. Yathā ca tattha navamajjhimakāle kīdisā ahesunti vuttaṃ, evamidha navakāle kīdisā ahesuṃ, therakāle kīdisā bhavissanti, majjhimatherakāle kīdisā bhavissantīti vatvā yojetabbaṃ.
此乃特殊意。中位者计五年至九年止。九年尚不足五年余。又依此处之九中位时生诽语说法，此乃九处之诽谤发生，且徒儿时代、长老时代、中长老时代皆有诽谤，此理重连配合成立矣。
§32
32. Imasmiñca kaṇhapakkhe vuttapaccanīkanayena sukkapakkhe attho veditabbo. Ayaṃ panettha saṅkhepo. Ime vata therāpi samānā yojanaparamparāya araññavanapatthāni pantāni senāsanāni sevanti, gāmantasenāsanaṃ upagantuṃ yuttakālepi na upagacchanti, evaṃ jiṇṇasarīrāpi āraddhavīriyā paccayadāyakānaṃ pasādaṃ janenti, navamajjhimakāle kīdisā ahesunti iminā paṭhamena ṭhānena therā pāsaṃsā bhavanti, pasaṃsaṃ labhanti. Lobhādayo pahāya cittavivekaṃ pūrenti, ayampi mahāthero saddhivihārikaantevāsikaparivārito hutvā nisīdituṃ yuttakālepi īdisepi vaye vattamāne bhattakiccaṃ katvā paviṭṭho sāyaṃ nikkhamati, sāyaṃ paviṭṭho pāto nikkhamati, kasiṇaparikammaṃ karoti, samāpattiyo nibbatteti, maggaphalāni adhigacchati, sabbathāpi cittavivekaṃ pūretīti iminā dutiyena ṭhānena therā bhikkhū pāsaṃsā bhavanti, pasaṃsaṃ labhanti. Yasmiṃ kāle therassa paṭṭadukūlakoseyyādīni sukhasamphassāni lahucīvarādīni yuttāni, tasmimpi nāma kāle ayaṃ mahāthero paṃsukūlāni dhāreti, asithilaṃ sāsanaṃ gahetvā vigatanīvaraṇo phalasamāpattiṃ appetvā upadhivivekaṃ paripūrayamāno viharati, navamajjhimakāle kīdiso ahosīti iminā tatiyena ṭhānena therā pāsaṃsā bhavanti, pasaṃsaṃ labhantīti. Esa nayo majjhimanavavāresu.
三十二、此处说寒半月之正断以达暖半月之义，此乃简略说法。彼时，长老同修依次序应用林园、树丛、方院、宿处，虽老朽之身初发精进，惹起僧众和悦所爱，在九中位时易受诽谤，因以此首层地位而获赞叹。舍弃诸贪等根尘，充满心智清净，此亦大长老所修，依止信信者常围而居，适时坐禅，年龄增长时，晚起早卧，或做遍光器，行禅定，得正道果。常充满心智清净，亦以此第二层地位获赞叹。于此时，长老使用舒适蒲团、轻薄衣物。赖此他所执守松弛善法，心无障碍，遂满足隐逸之修，达九中位时无诽谤，故以第三层地位获赞叹。此乃中间阶段之教令。
§33
33.Tatrāvusoti ko anusandhi, evaṃ navahākārehi āmisadāyādapaṭipadaṃ garahanto, navahi dhammadāyādapaṭipadaṃ thomento, aṭṭhārasahākārehi desanaṃ niṭṭhāpetvā, ye te ‘‘yesañca dhammānaṃ satthā pahānamāha, te ca dhamme na pajahantī’’ti evaṃ pahātabbadhammā vuttā. Te sarūpato ‘‘ime te’’ti dassetumidaṃ ‘‘tatrāvuso, lobho cā’’tiādimāha, ayaṃ anusandhi.
于此，尊者之间的续续研究是何？即以九种形式，轻视对感官享受的给予与修行；以九种形式，诽谤教法的给予与修行；以十八种形式，断尽宣说。关于那些宣说『诸法的教主所教导弃法者，彼等却不舍弃这些法』的应当舍弃的法，已被阐述。那些法以各自形态显现『这些即是』，意在显示：『于此，尊者，贪欲及其它如是等法』，这即是续续研究的内容。
Apica heṭṭhā pariyāyeneva dhammo kathito. Āmisaṃ pana pariyāyenapi nippariyāyenapi kathitaṃ. Idāni nippariyāyadhammaṃ lokuttaramaggaṃ kathetumidamāha. Ayaṃ pettha anusandhi.
此外，在以下反面分别通说法也有论述。对感官享受，无论正反二法亦加分别说明。今将反面分别法解散为超世道理，此即续续研究的内容。
Tattha tatrāti atītadesanānidassanaṃ, ‘‘satthu pavivittassa viharato sāvakā vivekaṃ nānusikkhantī’’tiādinā nayena vuttadesanāyanti vuttaṃ hoti. Lobho ca pāpako, doso ca pāpakoti ime dve dhammā pāpakā lāmakā, ime pahātabbāti dasseti. Tattha lubbhanalakkhaṇo lobho. Dussanalakkhaṇo doso. Tesu lobho āmisadāyādassa paccayānaṃ lābhe hoti, doso alābhe. Lobhena aladdhaṃ pattheti, dosena alabhanto vighātavā hoti. Lobho ca deyyadhamme hoti, doso adāyake vā amanuññadāyake vā. Lobhena navataṇhāmūlake dhamme paripūreti, dosena pañca macchariyāni.
其中『tatra』（于其中）即以往说教的例证，谓“师长住世时，弟子不修习独处”等，且据此引导说教已成文。如贪欲是恶，嗔恨亦是恶，此两法皆是恶毒根本，故谓为应舍弃法。其中贪为难得之相，嗔为恶声之相。贪因感官享受施予而得利，嗔则失去。贪得时滋长，嗔则对失去者为障碍。贪缘乃应供天法，嗔则为无益或不宜供养。贪以九种渴爱为根本而成就，嗔则生起五种恶行。
Idāni tesaṃ pahānūpāyaṃ dassento lobhassa ca pahānāyātiādimāha. Tassattho, tassa pana pāpakassa lobhassa ca dosassa ca pahānāya. Atthi majjhimā paṭipadāti maggaṃ sandhāya idaṃ vuttaṃ. Maggo hi lobho eko anto, doso eko antoti ete dve ante na upeti, na upagacchati, vimutto etehi antehi, tasmā ‘‘majjhimā paṭipadā’’ti vuccati. Etesaṃ majjhe bhavattā ‘‘majjhimā, paṭipajjitabbato ca paṭipadāti. Tathā kāmasukhallikānuyogo eko anto, attakilamathānuyogo eko anto, sassataṃ eko anto, ucchedo eko antoti purimanayeneva vitthāretabbaṃ.
现在描述其舍弃之法，谓舍弃贪与其恶，即谴责邪恶的贪与嗔。此有中道修行，为断除贪嗔恶，故称为“中道”。贪嗔原有终结，然未至终，亦未到达自由；唯有在这些终结中，方能获得解脱。故称之为“中道”。所谓中道，应修持之道。以此比喻如为欲乐的流转终结，自己苦恼的流转终结，永恒的终结，及灭尽的终结，皆依此道理当予解说。
Cakkhukaraṇītiādīhi pana tameva paṭipadaṃ thometi. Sā hi saccānaṃ dassanāya saṃvattati dassanapariṇāyakaṭṭhenāti cakkhukaraṇī. Saccānaṃ ñāṇāya saṃvattati viditakaraṇaṭṭhenāti ñāṇakaraṇī. Rāgādīnañca vūpasamanato upasamāya saṃvattati. Catunnampi saccānaṃ abhiññeyyabhāvadassanato abhiññāya saṃvattati. Sambodhoti maggo, tassatthāya saṃvattanato sambodhāya saṃvattati. Maggoyeva hi maggatthāya saṃvattati maggena kātabbakiccakaraṇato. Nibbānaṃ nāma appaccayaṃ tassa pana sacchikiriyāya paccakkhakammāya saṃvattanato nibbānāya saṃvattatīti vuccati. Ayamettha sāro. Ito aññathā vaṇṇanā papañcā.
转而以眼根等诸根缘故，致诽谤此道。此眼根者，实为正智显现之所依，因见真实教法而起。为知真理而起知见根因。因除烦恼而起安止。而因对四圣谛的证知而生智慧显现。证悟即为道，依此道生证悟。道即为道理所在，因行道业而成。涅槃即非因果，而因实证胜义作用而生。此即其要义，若反而妄生描述，则为谬妄。
Idāni taṃ majjhimaṃ paṭipadaṃ sarūpato dassetukāmo ‘‘katamā ca sā’’ti pucchitvā ‘‘ayamevā’’tiādinā nayena vissajjeti.
现在欲以其形态如实说明中道，并以问答方式说：“其道为何？”“即是此道”等，应当由此而澄清其义。
Tattha ayamevāti avadhāraṇavacanaṃ, aññamaggappaṭisedhanatthaṃ, buddhapaccekabuddhabuddhasāvakānaṃ sādhāraṇabhāvadassanatthañca. Vuttañcetaṃ ‘‘eseva maggo natthañño dassanassa visuddhiyā’’ti (dha. pa. 274). Svāyaṃ kilesānaṃ ārakattāpi ariyo. Aripahānāya saṃvattatītipi ariyena desitotipi ariyabhāvappaṭilābhāya saṃvattatītipi ariyo. Aṭṭhahi aṅgehi upetattā aṭṭhaṅgiko, na ca aṅgavinimutto pañcaṅgikatūriyādīni viya. Kilese mārento gacchati, maggati vā nibbānaṃ, maggīyati vā nibbānatthikehi, gammati vā tehi paṭipajjīyatīti maggo. Seyyathidanti nipāto, tassa katamo so iti ceti attho, katamāni vā tāni aṭṭhaṅgānīti. Ekamekañhi aṅgaṃ maggoyeva. Yathāha ‘‘sammādiṭṭhi maggo ceva hetu cā’’ti (dha. sa. 1039). Porāṇāpi bhaṇanti – ‘‘dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… avikkhepamaggo sammāsamādhī’’ti.
此处所谓“就是这个”，为指示说明的语句，用于反驳其他道路，并供觉者、辟支佛、佛陀及其弟子们通用的释义与展现教义的目的。经中亦说：“唯此道路，别无他净法之观”（《法句经·274偈》）。修断烦恼自净的正觉者便是圣者。圣者以断除贪嗔痴实现解脱，是圣法中所宣说的，也就是得圣者身份的条件。所谓八支，是依八支构成八圣道门，不可将其看作五支、四支或其余分支。烦恼为魔诱惑着，须通过道路而得涅槃，依止涅槃因缘，实践正道而得成就者，谓为“道路”。例如经文说：“正见道路及因” （《法句经长部·1039偈》） 。古人亦说：“见道者为正见，道为正念，……止道者为正定。”
Sammādiṭṭhādīsu cetesu sammā dassanalakkhaṇā sammādiṭṭhi. Sammā abhiniropanalakkhaṇo sammāsaṅkappo. Sammā pariggahalakkhaṇā sammāvācā. Sammā samuṭṭhānalakkhaṇo sammākammanto. Sammā vodānalakkhaṇo sammāājīvo. Sammā paggahalakkhaṇo sammāvāyāmo. Sammā upaṭṭhānalakkhaṇā sammāsati. Sammā samādhānalakkhaṇo sammāsamādhi. Nibbacanampi nesaṃ sammā passatīti sammādiṭṭhīti eteneva nayena veditabbaṃ.
正见等八正道的心法特征中，见道具正见特征，念道具正思维特征，语道具正语特征，业道具正业特征，命道具正命特征，精进道具正精进特征，念道具正念特征，定道具正定特征。断灭三界烦恼亦见于此，故名正见，即用此理判断识别。
Tattha sammādiṭṭhi uppajjamānā micchādiṭṭhiṃ tappaccanīyakilese ca avijjañca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca passati, te ca kho asammohato, no ārammaṇato, tasmā ‘‘sammādiṭṭhī’’ti vuccati.
正见初起时，断除错误见及其根本烦恼无明，生起智慧，亦作为入门须要条件，通达涅槃真谛，且通达圣法中相应诸法。正因为此，称为“正见”。
Sammāsaṅkappo micchāsaṅkappaṃ tappaccanīyakilese ca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā abhiniropeti, tasmā ‘‘sammāsaṅkappo’’ti vuccati.
正思维断除错误思维及其根本烦恼无明，生起智慧，入门涅槃，通达如法诸法，故称为正思维。
Sammāvācā micchāvācaṃ tappaccanīyakilese ca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā pariggaṇhāti, tasmā ‘‘sammāvācā’’ti vuccati.
正语断除非正语及其根本烦恼无明，生起智慧，入涅槃，通达如法行持，故称正语。
Sammākammanto micchākammantaṃ tappaccanīyakilese ca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā samuṭṭhāpeti, tasmā ‘‘sammākammanto’’ti vuccati.
正业断除非正业及其根本烦恼无明，生起智慧，入涅槃，通达善法，故称正业。
Sammāājīvo micchāājīvaṃ tappaccanīyakilese ca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā vodāpeti, tasmā ‘‘sammāājīvo’’ti vuccati.
正命者摒弃邪命及其伴随之烦恼，取涅槃为所依止，并于相应法中正当地熄灭，因此被称为『正命』。
Sammāvāyāmo micchāvāyāmaṃ tappaccanīyakilese ca kosajjañca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā paggaṇhāti, tasmā ‘‘sammāvāyāmo’’ti vuccati.
正精进者断除邪精进及其伴随之烦恼与懈怠，取涅槃为所依止，并于相应法中正当地摄受，因此被称为『正精进』。
Sammāsati micchāsatiṃ tappaccanīyakilese ca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā upaṭṭhāpeti, tasmā ‘‘sammāsatī’’ti vuccati.
正念者弃除邪念及其伴随烦恼，取涅槃为所依止，并于相应法中正当地守护，因此被称为『正念』。
Sammāsamādhi micchāsamādhiṃ tappaccanīyakilese ca uddhaccañca pajahati, nibbānañca ārammaṇaṃ karoti, sampayuttadhamme ca sammā samādhiyati, tasmā ‘‘sammāsamādhī’’ti vuccati.
正定者除灭邪定及其伴随烦恼和躁动，取涅槃为所依止，并于相应法中正当地禅定，因此被称为『正定』。
Idāni ayaṃ kho sā, āvusoti tameva paṭipadaṃ nigamento āha. Tassattho, yvāyaṃ cattāropi lokuttaramagge ekato katvā kathito ‘‘aṭṭhaṅgiko maggo’’, ayaṃ kho sā, āvuso…pe… nibbānāya saṃvattatīti.
现在这条道路，就是恭敬的八正道，正是那个贤者一一合于四谛，说为“八支正道”，这条道路正通向彼岸涅槃。
Evaṃ pahātabbadhammesu lobhadose tappahānupāyañca dassetvā idāni aññepi pahātabbadhamme tesaṃ pahānupāyañca dassento tatrāvuso, kodho cātiādimāha. Tattha kujjhanalakkhaṇo kodho, caṇḍikkalakkhaṇo vā, āghātakaraṇaraso, dussanapaccupaṭṭhāno. Upanandhanalakkhaṇo upanāho, vera appaṭinissajjanaraso, kodhānupabandhabhāvapaccupaṭṭhāno. Vuttañcetaṃ – ‘‘pubbakāle kodho, aparakāle upanāho’’tiādi (vibha. 891).
如此舍弃之法中展现弃恶之道，现今对其他舍弃之法及其弃除之道也作示现。对此，谓有瞋恚等如是：其为愤怒之象，是暴虐之特征、伤害他人之嗜好、恶意预备呈现、阻碍善观之现行；为烦恼缠缚之象，是激烈、反覆生起、怨恨不放之嗜好，具其相应之现行。昔人谓：“前世为瞋恚，今世为怨恨”，以此说明（Vibh. 891）。
Paraguṇamakkhanalakkhaṇo makkho, tesaṃ vināsanaraso, tadavacchādanapaccupaṭṭhāno. Yugaggāhalakkhaṇo paḷāso, paraguṇehi attano guṇānaṃ samīkaraṇaraso, paresaṃ guṇappamāṇena upaṭṭhānapaccupaṭṭhāno.
他者品德的涂油特性，是指涂油，乃是灭除原有污垢的味道，并且遮盖或防护污垢。同步抓取的特性为波纹，指的是以他者品德来比较自身品德的味道，同时观察别人品德的大小而相应地关注。
Parasampattikhīyanalakkhaṇā issā, tassā akkhamanalakkhaṇā vā, tattha anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā. Attano sampattinigūhanalakkhaṇaṃ maccheraṃ, attano sampattiyā parehi sādhāraṇabhāvaasukhāyanarasaṃ, saṅkocanapaccupaṭṭhānaṃ.
他人财富减损的特性是嫉妒，其表现是恼怒的味道。在此有不喜悦的味道，继之出现远离的性质。自身财富隐藏的特性是迷惑，指的是因自身财富与他人共有的普通状态而得到的快乐味，于是产生缩紧（闭塞）的表现。
Katapāpapaṭicchādanalakkhaṇā māyā, tassa nigūhanarasā, tadāvaraṇapaccupaṭṭhānā. Attano avijjamānaguṇapakāsanalakkhaṇaṃ sāṭheyyaṃ, tesaṃ samudāharaṇarasaṃ, sarīrākārehipi tesaṃ vibhūtakaraṇapaccupaṭṭhānaṃ.
造恶遮蔽的特性是迷惑，其隐藏的味道是迷惑，由此产生遮盖的表现。自身未觉察品德显露的特性是忧郁，此为示例，即使在形体上也表现出毁坏（堕落）的作用。
Cittassa uddhumātabhāvalakkhaṇo thambho, appatissayavuttiraso, amaddavatāpaccupaṭṭhāno. Karaṇuttariyalakkhaṇo sārambho, vipaccanīkatāraso, agāravapaccupaṭṭhāno.
心的高傲率真特性是抑制，指的是对缺乏依赖而产生的味道，这表现为忍耐。行为的卓越具有开始的特性，表现为向恶转变的下降味道，是轻慢的表现。
Uṇṇatilakkhaṇo māno, ahaṃkāraraso, uddhumātabhāvapaccupaṭṭhāno. Abbhuṇṇatilakkhaṇo atimāno, ativiya ahaṅkāraraso. Accuddhumātabhāvapaccupaṭṭhāno.
高慢的特性是傲慢，是自我中心的味道，表现为高傲的状态。过度的自我中心特性则是过度的傲慢。过于高傲的表现也是高傲的状态。
Mattabhāvalakkhaṇo mado, madaggāhaṇaraso, ummādapaccupaṭṭhāno. Pañcasu kāmaguṇesu cittavossaggalakkhaṇo pamādo, vossaggānuppadānaraso, sativippavāsapaccupaṭṭhānoti evaṃ imesaṃ dhammānaṃ lakkhaṇādīni veditabbāni. Ayamettha saṅkhepo, vitthāro pana ‘‘tattha katamo kodho’’tiādinā vibhaṅge (vibha. 891) vuttanayeneva veditabbo.
迷醉的状态特性是醉心，表现为沉溺于我执的味道，表现为狂乱。五欲品德中，心的懈怠为放逸，其表现为懈怠生起的味道，是对念失落的表现。诸如此类这些法的特性等应当被知悉。这里是大略，详细则见“彼处何为嗔恨”等相应的分析。
Visesato cettha āmisadāyādo attanā alabhanto aññassa lābhino kujjhati, tassa sakiṃ uppanno kodho kodhoyeva, tatuttari upanāho. So evaṃ kuddho upanayhanto ca santepi aññassa lābhino guṇe makkheti, ahampi tādisoti ca yugaggāhaṃ gaṇhāti, ayamassa makkho ca paḷāso ca, evaṃ makkhī paḷāsī tassa lābhasakkārādīsu kiṃ imassa imināti issati padussati, ayamassa issā. Sace panassa kāci sampatti hoti, tassā tena sādhāraṇabhāvaṃ na sahati, idamassa maccheraṃ. Lābhahetu kho pana attano santepi dose paṭicchādeti, ayamassa māyā. Asantepi guṇe pakāseti. Idamassa sāṭheyyaṃ. So evaṃ paṭipanno sace yathādhippāyaṃ lābhaṃ labhati, tena thaddho hoti amuducitto, nayidaṃ evaṃ kātabbanti ovadituṃ asakkuṇeyyo, ayamassa thambho. Sace pana naṃ koci kiñci vadati ‘‘nayidaṃ evaṃ kātabba’’nti, tena sāraddhacitto hoti bhākuṭikamukho ‘‘ko me tva’’nti pasayha bhāṇī, ayamassa sārambho. Tato thambhena ‘‘ahameva seyyo’’ti attānaṃ maññanto mānī hoti. Sārambhena ‘‘ke ime’’ti pare atimaññanto atimānī, ayamassa māno ca atimāno ca. So tehi mānātimānehi jātimadādianekarūpaṃ madaṃ janeti. Matto samāno kāmaguṇādibhedesu vatthūsu pamajjati, ayamassa mado ca pamādo cāti.
这里特别说，因一个人自身得不到所欲的利得，而别人却得到了，他便生起嫉妒心。这嫉妒就像忿怒，进而生憎恨。此人因嫉恨而生出憎恨，尽管如此，别人得利时，他仍然责难别人。自己也认为“我也是如此”，因此生起比较心和对他人劣势的轻慢，这便是他的轻慢和鄙视。虽有利得，若与别人相较，他却不能容忍这种普通状态，此即内心的腼腆。贪欲成为其害障，这种害怕乃是幻象。即便不满，他也会显露恶感，这便是其恶意。如果这种行为持续存在，即使获得应得的利得，他仍然生起心性迟钝、愚痴、不明智，因而不可劝戒，这便是其隐忧。若无人为他说“不应如此行”，他便起信心，从心房出声问“对我有什么关系？”，此即其懈怠。因懈怠自以为优越，自负自大，此乃骄慢。有此骄慢者则傲慢地看别人，超越他人，骄傲自大。这些骄傲多种多样，自以为是，沉醉于世间欲乐之中过失，疏忽懈怠，即其狂妄和懈怠。
Evaṃ āmisadāyādo aparimutto hoti imehi pāpakehi dhammehi aññehi ca evarūpehi. Evaṃ tāvettha pahātabbadhammā veditabbā. Pahānupāyo pāṭhato ca atthato ca sabbattha nibbisesoyeva.
如此因贪欲与取舍所生的恶法无尽轮回，亦当知此理。这里当思惟应当舍弃的法门。舍弃之道诵持且实用，处处殊胜。
Ñāṇaparicayapāṭavatthaṃ panettha ayaṃ bhedo ca kamo ca bhāvanānayo ca veditabbo. Tattha bhedo tāva, ayañhi majjhimā paṭipadā kadāci ariyo aṭṭhaṅgiko maggo hoti, kadāci sattaṅgiko. Ayañhi lokuttarapaṭhamajjhānavasena uppajjamāno aṭṭhaṅgiko maggo hoti, avasesajjhānavasena sattaṅgiko. Ukkaṭṭhaniddesato panidha aṭṭhaṅgikoti vutto. Ito parañhi maggaṅgaṃ natthi. Evaṃ tāvettha bhedo veditabbo.
但关于智慧相应的修习法门，须知此区分与意图。这里说，众多修行中，有时中道八正道行，有时是七正道行。以世间第一禅定成就者说，是八正道；以涅槃第一禅定成就者说，是七正道。因“ukkaṭṭha”而言其八支正道，从此以后无他道。此处当认知此区分。
Yasmā pana sabbakusalānaṃ sammādiṭṭhi seṭṭhā, yathāha ‘‘paññā hi seṭṭhā kusalā vadantī’’ti (jā. 2.17.81). Kusalavāre ca pubbaṅgamā, yathāha ‘‘kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti, sammādiṭṭhiṃ sammādiṭṭhīti pajānāti, micchādiṭṭhiṃ micchādiṭṭhīti pajānātī’’ti (ma. ni. 3.136) vitthāro. Yathā cāha ‘‘vijjā ca kho, bhikkhave, pubbaṅgamā kusalānaṃ dhammānaṃ samāpattiyā’’ti. Tappabhavābhinibbattāni sesaṅgāni, yathāha ‘‘sammādiṭṭhissa sammāsaṅkappo pahoti…pe… sammāsatissa sammāsamādhi pahotī’’ti (ma. ni. 3.141). Tasmā iminā kamena etāni aṅgāni vuttānīti evamettha kamo veditabbo.
因为正确见解是所有善法最高者，如言“智慧为善法最高”。说善法修习渐进，故有“何以故？正确见先行，知正见为正见，知邪见为邪见”的详细分解。又言“知识乃是善法修习的基础”，包括相关因缘结果，如“正确见生起正确思惟……正确念生起正确定”等。故以此说法，此等法环节均被详述，依此当知此理。
Bhāvanānayoti koci samathapubbaṅgamaṃ vipassanaṃ bhāveti, koci vipassanāpubbaṅgamaṃ samathaṃ. Kathaṃ? Idhekacco paṭhamaṃ upacārasamādhiṃ vā appanāsamādhiṃ vā uppādeti, ayaṃ samatho; so tañca taṃsampayutte ca dhamme aniccādīhi vipassati, ayaṃ vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati ‘‘samathapubbaṅgamaṃ vipassanaṃ bhāvetī’’ti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati, so taṃ maggaṃ āsevati bhāveti bahulīkaroti, tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti, evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti.
所谓修行法门，有人先修止禅定，进而修观；也有人先修观，继而修止。如何乃至？这里某些人先生起近行三摩地或安止三摩地，此则为止。亦观察与三摩地连带的诸法无常等，如此为观。故先止后观，称为“止先行修观”。由此修习止先行修观之道，逐渐建立道路，勤修增长，使结缔得放弃，习气消灭，故止先行观得修习。
Idha panekacco vuttappakāraṃ samathaṃ anuppādetvāva pañcupādānakkhandhe aniccādīhi vipassati, ayaṃ vipassanā. Tassa vipassanāpāripūriyā tattha jātānaṃ dhammānaṃ vossaggārammaṇato uppajjati cittassa ekaggatā, ayaṃ samatho. Iti paṭhamaṃ vipassanā pacchā samatho. Tena vuccati ‘‘vipassanāpubbaṅgamaṃ samathaṃ bhāvetī’’ti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati, so taṃ maggaṃ āsevati…pe… bahulīkaroti, tassa taṃ maggaṃ āsevato…pe… anusayā byantīhonti (a. ni. 4.170; paṭi. ma. 2.1), evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti.
这里有些人不先生起止，而直接观察五取蕴无常等，此即为观。因观之完备，生起当舍诸法的心，导致心念专一，此即止。故先是观，后是止，称为“观先行修止”。由此修习观先行修止之道，逐渐建立道路，勤修增长，习气消灭，如是观先行止得修习。
Samathapubbaṅgamaṃ pana vipassanaṃ bhāvayatopi vipassanāpubbaṅgamaṃ samathaṃ bhāvayatopi lokuttaramaggakkhaṇe samathavipassanā yuganaddhāva honti. Evamettha bhāvanānayo veditabboti.
然则止观禅修，若先修止而后修观，或先修观而后修止，于出世间正道现前时，止与观俱进相继，应当知此如是修习之法。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Dhammadāyādasuttavaṇṇanā niṭṭhitā. · 《法嗣经》注释完毕。
4. Bhayabheravasuttavaṇṇanā4. 《怖骇经》注释
§34
34.Evaṃme sutanti bhayabheravasuttaṃ. Tatrāyaṃ apubbapadavaṇṇanā – athāti avicchedanatthe nipāto. Khoti avadhāraṇatthe, bhagavato sāvatthiyaṃ vihāre avicchinneyevāti vuttaṃ hoti. Jāṇussoṇīti netaṃ tassa mātāpitūhi katanāmaṃ, apica kho ṭhānantarapaṭilābhaladdhaṃ. Jāṇussoṇiṭṭhānaṃ kira nāmetaṃ purohitaṭṭhānaṃ, taṃ tassa raññā dinnaṃ, tasmā ‘‘jānussoṇī’’ti vuccati. Brahmaṃ aṇatīti brāhmaṇo, mante sajjhāyatīti attho. Idameva hi jātibrāhmaṇānaṃ niruttivacanaṃ. Ariyā pana bāhitapāpattā brāhmaṇāti vuccanti.
三十四、『如是我闻』云恐怖畏怖经。此中有前分句释，即「atha」为无间断义，表示章节联贯。『khoti』为焦点所在，意为「保持、坚持」。《世尊在舍卫城僧院永久不舍之地》所说即此义。『Jāṇussoṇi』非其父母所造名称，且因往返取地颇远。『Jāṇussoṇiṭṭhāna』原为祭司之位，此位由王赐予，故名「Jāṇussoṇī」。婆罗门意谓「祭祀主宰」之意，此为婆罗门族出身之族称。圣者则称为「非外在罪污染之婆罗门」。
Yenabhagavā tenupasaṅkamīti yenāti bhummatthe karaṇavacanaṃ, tasmā yattha bhagavā, tattha upasaṅkamīti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya.
所谓『世尊由此而近前』之义，即是指行动所在之处。因此，当说『世尊在那里』时，指的就是世尊所在之地。本经中亦当以此义解说。若因某种因缘，世尊应当亲近天人与人众，也因为这个因缘说世尊近前。世尊因何因缘亲近众生？是因各种善巧功德殊胜、善果实享受的缘故，譬如天空中大树，常年托载众鸟停歇栖息，如此无上功德，故应当亲近各种众生。
Upasaṅkamīti ca gatoti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gato tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti. Bhagavatā saddhiṃ sammodīti yathā khamanīyādīni pucchanto bhagavā tena, evaṃ sopi bhagavatā saddhiṃ samappavattamodo ahosi, sītodakaṃ viya uṇhodakena sammoditaṃ ekībhāvaṃ agamāsi. Yāya ca ‘‘kacci te, bho gotama, khamanīyaṃ, kacci yāpanīyaṃ, kacci bhoto gotamassa gotamasāvakānañca appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāro’’tiādikāya kathāya sammodi, taṃ pītipāmojjasaṅkhātasammodajananato sammodituṃ yuttabhāvato ca sammodanīyaṃ, atthabyañjanamadhuratāya sucirampi kālaṃ sāretuṃ nirantaraṃ pavattetuṃ araharūpato saritabbabhāvato ca sārāṇīyaṃ. Suyyamānasukhato ca sammodanīyaṃ, anussariyamānasukhato ca sāraṇīyaṃ. Tathā byañjanaparisuddhatāya sammodanīyaṃ, atthaparisuddhatāya sāraṇīyanti evaṃ anekehi pariyāyehi sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā pariyosāpetvā niṭṭhāpetvā yenatthena āgato, taṃ pucchitukāmo ekamantaṃ nisīdi.
「Upasaṅkamitī ca gato」意作「亲近谓到」故有。亲近为不间断趋近之表示。或云：已到后往更近处，即使往佛所亲近所在亦作是说。世尊与众共相欢喜，如受冷水酷暑得凉时般欢悦，显示和合无碍。有人问曰：「果德玛，比库！何谓可恭敬？何谓可奉事？何谓佛与佛弟子皆无过失、无忧患、心轻力健、安住不懈耕耘？」此为欢喜之由启发，应顺欢喜而施以欢喜。此欢喜具甘露般清甜，宜长久维持，宜不断行持，应如阿拉汉相好而珍爱。由淡然庄严而惠及诸法如是，故众多说法依欢喜说宜欢喜、宜维持、宜完善、宜终结。欲问至此者当一坐静定。
Ekamantanti bhāvanapuṃsakaniddeso, ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā nisinno ekamantaṃ nisinno hoti, tathā nisīdīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Nisīdīti upāvisi. Paṇḍitā hi purisā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ nisīdanti, ayañca nesaṃ aññataro, tasmā ekamantaṃ nisīdi.
『一坐』者比喻修行人之议论。云：「如天体月日运行」，此处亦如是义。故如坐安稳，此亦为止义。『上意』则指适当用途。『坐』谓安住。智者于大贤圣人至友处亲近，均安坐相伴，称作一坐。
Kathaṃ nisinno pana ekamantaṃ nisinno hotīti. Cha nisajjadose vajjetvā. Seyyathidaṃ, atidūraṃ accāsannaṃ uparivātaṃ unnatapadesaṃ atisammukhaṃ atipacchāti. Atidūre nisinno hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne nisinno saṅghaṭṭanaṃ karoti. Uparivāte nisinno sarīragandhena bādhati. Unnatappadese nisinno agāravaṃ pakāseti. Atisammukhā nisinno sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā nisinno sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha nisajjadose vajjetvā nisīdi, tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti.
如何称作一坐而为一坐者？当忌六错误坐姿：例如坐处过远，面向风口，处于高位，或面向面，面背背坐。远坐者若欲语说，必以高声，非远处不能知。面向风位坐者，臭气侵扰不净。高处坐者显露傲慢。面对面坐者若欲见当目视。背对背坐者若意欲见则须转身伸舌。故此六种错误当弃而正坐，是谓名之为一坐。
Yemeti ye ime. Kulaputtāti duvidhā kulaputtā jātikulaputtā ācārakulaputtā. Tattha ‘‘tena kho pana samayena raṭṭhapālo nāma kulaputto tasmiṃyeva thullakoṭṭhike aggakulassa putto’’ti (ma. ni. 2.294) evaṃ āgatā uccākulappasutā jātikulaputtā nāma. ‘‘Ye te kulaputtā saddhā agārasmā anagāriyaṃ pabbajitā’’ti (ma. ni. 3.78) evaṃ āgatā pana yattha katthaci kule pasutāpi ācārasampannā ācārakulaputtā nāma. Idha pana dvīhipi kāraṇehi kulaputtāyeva.
所谓族子，分为二种：一种是出身家族的族子，一种是行为上的族子。关于此，有文云：“那时有名为王侯之族子的族子，正是大果提德家族的长子。”（文中引《中部尼柯耶》2.294）因此，出家时由父母养育的被称为出身家族的族子。又云：“族子中那些带着信心，从家中放弃在家生活的人。”（《中部尼柯耶》3.78）这样的是行为有德的族子，称为行为上的族子。此处说明，族子的称谓，依据两种原因而说。
Saddhāti saddhāya. Agārasmāti agārato. Anagāriyanti pabbajjaṃ bhikkhubhāvañca. Pabbajjāpi hi natthettha agāriyanti anagāriyā, agārassa hitaṃ kasigorakkhādikammamettha natthīti attho. Bhikkhupi natthetassa agāranti anagāro, anagārassa bhāvo anagāriyaṃ. Pabbajitāti upagatā, evaṃ sabbathāpi anagāriyasaṅkhātaṃ pabbajjaṃ bhikkhubhāvaṃ vā upagatāti vuttaṃ hoti. Pubbaṅgamoti purato gāmī nāyako. Bahukāroti hitakiriyāya bahūpakāro. Bhavaṃ tesaṃ gotamo samādapetāti te kulaputte bhavaṃ gotamo adhisīlādīni gāhetā sikkhāpetā. Sā janatāti so janasamūho. Diṭṭhānugatiṃ āpajjatīti dassanānugatiṃ paṭipajjati, yandiṭṭhiko bhavaṃ gotamo yaṃkhantiko yaṃruciko, tepi tandiṭṭhikā honti taṃkhantikā taṃrucikāti attho.
信心即信奉。离开家者，谓离开家庭，持出家比库身份。此处所谓出家，即是放弃家门之意，说“离家”就是离弃家宅，不再护持家族之事。因此，比库所称离家者，乃指放弃家业，成就出家比库身份者。所谓「受学者」是指前导者，意即先驱乡里的领导者。多行善事者，是许多惠施者。受学者使之具足存在；故称这些族子为具足众善行为的族子。所谓「此人为百姓」即群众大众。所行之法谓依观境而行，即依所见道理而践修。若依观境，例如依见所诠法理、所欲证果、所乐受法，则这些族子依止于此观境，分为依此善见、恶见、喜欢见等类别。
Kasmā panāyaṃ evamāhāti? Esa kira pubbe aneke kulaputte agāramajjhe vasante devaputte viya pañcahi kāmaguṇehi paricāriyamāne anto ca bahi ca susaṃvihitārakkhe disvā, te aparena samayena bhagavato madhurarasaṃ dhammadesanaṃ sutvā saddhāya gharā nikkhamma pabbajitvā ghāsacchādanaparamatāya santuṭṭhe āraññakesu senāsanesu kenaci arakkhiyamānepi anussaṅkitāparisaṅkite haṭṭhapahaṭṭhe udaggudagge addasa, disvā ca imesaṃ kulaputtānaṃ ‘‘ayaṃ phāsuvihāro kaṃ nissāya uppanno’’ti cintento ‘‘samaṇaṃ gotama’’nti bhagavati pasādaṃ alattha. So taṃ pasādaṃ nivedetuṃ bhagavato santikaṃ āgato, tasmā evamāha.
为何如此说？这是因为，往昔许多族子，居于家中如同天子之子，具足五种欲乐（五欲），内外皆有善良的护卫重重保护。当时闻世尊甘甜如蜜的法语，生信心而出家，满足于以草茅为盖之简朴生活。在荒野寂静之所安居营帐，尽管有所护卫常伴，然其心念相继不住，踊跃跳动。见此等族子已然离开家门，世尊心生欢喜如是思惟：“此等放逸行为出于何所依？”于是从而起教示。
Athassa bhagavā taṃ vacanaṃ sampaṭicchanto abbhanumodanto ca evametaṃ brāhmaṇātiādimāha. Vacanasampaṭicchanānumodanatthoyeva hi ettha ayaṃ evanti nipāto. Mamaṃ uddissāti maṃ uddissa. Saddhāti saddhāyeva. Na iṇaṭṭhā na bhayaṭṭātiādīni sandhāyāha. Īdisānaṃyeva hi bhagavā pubbaṅgamo, na itaresaṃ. Durabhisambhavāni hīti sambhavituṃ dukkhāni dussahāni, na sakkā appesakkhehi ajjhogāhitunti vuttaṃ hoti. Araññavanapatthānīti araññāni ca vanapatthāni ca. Tattha kiñcāpi abhidhamme nippariyāyena, ‘‘nikkhamitvā bahi indakhilā sabbametaṃ arañña’’nti vuttaṃ, tathāpi yantaṃ ‘‘pañcadhanusatikaṃ pacchima’’nti āraññikaṅganipphādakaṃ senāsanaṃ vuttaṃ, tadeva adhippetanti veditabbaṃ.
世尊听闻此语，深心赞叹，故而如是对婆罗门等说。言语之表达，乃为我所起，非他人所发。信心即信奉。无怯懦无恐惧等，皆因持此精神。世尊以往虽居先导者，非他人先行者。所谓难得之事，是指极难生起之法门，不为不善人等所能习得。所谓荒野与森林，乃荒野及大林之地。虽然有论述“已出家且远离一切”的说法，但园林属五种树木集结处，乃荒野园林所指，显其境地也。
Vanapatthanti gāmantaṃ atikkamitvā manussānaṃ anupacāraṭṭhānaṃ, yattha na kasīyati na vapīyati. Vuttampi cetaṃ ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacanaṃ, vanapatthanti vanasaṇḍānametaṃ senāsanānaṃ, vanapatthanti bhiṃsanakānametaṃ, vanapatthanti salomahaṃsānametaṃ, vanapatthanti pariyantānametaṃ, vanapatthanti na manussūpacārānametaṃ senāsanānaṃ adhivacana’’nti. Ettha ca pariyantānanti imamekaṃ pariyāyaṃ ṭhapetvā sesapariyāyehi vanapatthāni veditabbānī. Pantānīti pariyantāni atidūrāni. Dukkaraṃ pavivekanti kāyavivekaṃ dukkaraṃ. Durabhiramanti abhiramituṃ na sukhaṃ. Ekatteti ekībhāve. Kiṃ dasseti? Kāyaviveke katepi tattha cittaṃ abhiramāpetuṃ dukkaraṃ. Dvayaṃdvayārāmo hi ayaṃ lokoti. Haranti maññeti haranti viya ghasanti viya. Manoti manaṃ. Samādhiṃ alabhamānassāti upacārasamādhiṃ vā appanāsamādhiṃ vā alabhantassa. Kiṃ dasseti? Īdisassa bhikkhuno tiṇapaṇṇamigādisaddehi vividhehi ca bhiṃsanakehi vanāni cittaṃ vikkhipanti maññeti, sabbaṃ brāhmaṇo saddhāpabbajitānaṃ kulaputtānaṃ araññavāse (vibha. 529) vimhito āha.
森林乃指超过村落之外之地，非人类所常入之处，乃无人迹之所在。说文云：“森林即远离营帐之林，森林乃野地交集之林，森林为荆棘密蔽之林，森林亦谓鹤群栖所，森林为环绕之境，森林非人居所之林。”此处环绕，指甚远广大之地。荒凉独处之地非凡难行。美妙之处难于获得。合一意指合一之境。示意何义？即身心之寂静处虽有，但令心欢喜极难。此地乃双重痛苦之境。有人觉得被夺取，有人则自觉强夺。调伏之意在无人能得定，虽是有所得之禅定（入定或安止），仍难以安心。此指某比库闻到野林中的野兽声，心起疑惧，认知此处乃婆罗门信奉出家的族子之居所，而发惶恐心。
Kāyakammantavārakathā身业门之论
§35
35. Athassa bhagavā purimanayeneva ‘‘evametaṃ brāhmaṇā’’tiādīhi taṃ taṃ vacanaṃ sampaṭicchitvā abbhanumoditvā ca yasmā soḷasasu ṭhānesu ārammaṇapariggaharahitānaṃyeva tādisāni senāsanāni durabhisambhavāni, na tesu ārammaṇapariggāhayuttānaṃ, attanā ca bodhisatto samāno tādiso ahosi, tasmā attano tādisānaṃ senāsanānaṃ durabhisambhavataṃ dassetuṃ, mayhampi khotiādimāha.
35.后来世尊针对先前所示之“是如此的婆罗门”等言语，闻受并赞叹之。由于那十六处无所依持的营帐极难修成，非有依持之人所能具备。而当时菩提萨埵自身亦如是，故而为显明此种营帐难得之义，亲自指出这些营帐难生之理，也为我等示现此义。
Tattha pubbeva sambodhāti sambodhato pubbeva, ariyamaggappattito aparabhāgeyevāti vuttaṃ hoti. Anabhisambuddhassāti appaṭividdhacatusaccassa. Bodhisattasseva satoti bujjhanakasattasseva sammāsambodhiṃ adhigantuṃ arahasattasseva sato, bodhiyā vā sattasseva laggasseva sato. Dīpaṅkarassa hi bhagavato pādamūle aṭṭhadhammasamodhānena abhinīhārasamiddhito pabhuti tathāgato bodhiyā satto laggo ‘‘pattabbā mayā esā’’ti tadadhigamāya parakkamaṃ amuñcantoyeva āgato, tasmā bodhisattoti vuccati. Tassa mayhanti tassa evaṃ bodhisattasseva sato mayhaṃ. Ye kho keci samaṇā vā brāhmaṇā vāti ye keci pabbajjūpagatā vā bhovādino vā.
此处先说“前者为觉者，觉者之先”，谓圣道得证为先，非后部分也。所谓未达究竟觉者者，指未彻悟四圣谛者。仅是发心成佛之有情，即未来能成正觉之有情，或修习正觉之圣者，或阿拉汉者，或修成莫大觉者，或得涅槃者。譬如帝释天尊足下，因恭敬八正法而光明照耀，如来因发菩提心而遂成，谓之“我应得此”，为成佛而奋力前进故，只有此心称为菩萨心。于我，则称为此菩萨心。诸比库婆罗门等人，或出家者或在家者，皆然。
Aparisuddhakāyakammantāti aparisuddhena pāṇātipātādinā kāyakammantena samannāgatā. Aparisuddhakāyakammantasandosahetūti aparisuddhassa kāyakammantasaṅkhātassa attano dosassa hetu, aparisuddhakāyakammantakāraṇāti vuttaṃ hoti. Haveti ekaṃsavacane nipāto. Akusalanti sāvajjaṃ akkhemañca. Bhayabheravanti bhayañca bheravañca. Cittutrāsassa ca bhayānakārammaṇassa cetaṃ adhivacanaṃ. Tatra bhayaṃ sāvajjaṭṭhena akusalaṃ, bheravaṃ akkhemaṭṭhenāti veditabbaṃ. Avhāyantīti pakkosanti. Kathaṃ? Te hi pāṇātipātādīni katvā ‘‘mayaṃ ayuttamakamhā, sace no te jāneyyuṃ, yesaṃ aparajjhimhā, idāni anubandhitvā anayabyasanaṃ āpādeyyu’’nti araññaṃ pavisitvā gacchantare vā gumbantare vā nisīdanti. Te ‘‘appamattakampi tiṇasaddaṃ vā paṇṇasaddaṃ vā sutvā, idānimhā naṭṭhā’’ti tasanti vittasanti, āgantvā parehi parivāritā viya baddhā vadhitā viya ca honti. Evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti pakkosanti.
所谓未洁净身业者，谓有不净的身业，如杀生等身业具足。未洁净身业因此身业起烦恼业，谓因自身恶意为根源。未洁净身业的行为因由，如是所言。此处“哈、阿”属于感叹词。恶业者，指不善恶业。畏惧者，即惧怕。心之震慑，指因恐怖所生的内心状况。于其中，应理解畏惧为根于不善，惧怕为根于不净。谓之“呵叱”，即责骂或责难。如何呢？他们虽作杀生等恶业，却说“我已无害，若他人知此必遭厄运”，于是入林或洞穴隐居。听声则称未加精勤，视他人之为如遭捆绑杀害。如此，将恐惧转移于他身而责骂催逼。
Nakho panāhaṃ…pe… paṭisevāmīti ahaṃ kho pana aparisuddhakāyakammanto hutvā araññavanapatthāni pantāni senāsanāni na paṭisevāmi. Ye hi voti ettha voti nipātamattaṃ. Ariyā vuccanti buddhā ca buddhasāvakā ca. Parisuddhakāyakammantāti īdisā hutvā. Tesamahaṃ aññataroti tesaṃ ahampi eko aññataro. Bodhisatto hi gahaṭṭhopi pabbajitopi parisuddhakāyakammantova hoti. Bhiyyoti atirekatthe nipāto. Pallomanti pannalomataṃ, khemaṃ sotthibhāvanti attho. Āpādinti āpajjiṃ, atirekaṃ sotthibhāvaṃ atirekena vā sotthibhāvamāpajjinti vuttaṃ hoti. Araññe vihārāyāti araññe vihāratthāya.
若问我是否…等…敬奉，我身虽为未洁净身业者，却不敬奉林中小径或座席。此言仅就该点而说。圣者谓佛及佛陀弟子。未洁净身业者，如此者也。在此多数为他人，我亦乃其中之一。菩萨虽未堕夫妻之间及出家者之身，亦为未洁净身业者。此语文以加强意义。妙用如花蕾舒展，寓意圆满安全。阿帕丁，指跌倒，亦指超凡安全之境，或称超出安全境界。住林者，谓为林中修行而处所。
Kāyakammantavārakathā niṭṭhitā. · 身业门之论已毕。
Vacīkammantavārādivaṇṇanā语业门等之解释
§36
36. Esa nayo sabbattha. Ayaṃ pana viseso, vacīkammantavāre tāva aparisuddhavacīkammantāti aparisuddhena musāvādādinā vacīkammantena samannāgatā. Te kathaṃ bhayabheravaṃ avhāyanti? Te musāvādena parassa atthaṃ bhañjitvā, pisuṇavācāya mittabhedaṃ katvā pharusavācāya paresaṃ parisamajjhe mammāni tuditvā niratthakavācāya parasattānaṃ kammante nāsetvā ‘‘mayaṃ ayuttamakamhā, sace no te jāneyyuṃ, yesaṃ aparajjhimhā, idāni anubandhitvā anayabyasanaṃ pāpeyyu’’nti araññaṃ pavisitvā gacchantare vā gumbantare vā nisīdanti. Te ‘‘appamattakampi tiṇasaddaṃ vā paṇṇasaddaṃ vā sutvā idānimhā naṭṭhā’’ti tasanti vittasanti āgantvā parehi parivāritā viya baddhā vadhitā viya ca honti. Evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti, pakkosanti.
36. 此理普遍适用。此有特别之处，于语业而言，此时不净语业，谓由不净诳语等语业所具足。彼等如何以畏惧责难？彼等以妄语破坏他人利益，用两舌制造纷争，以粗恶语中伤他人，于人群中毁谤我等，不策动无益言辞，亦不破坏他人之业，反言“我已无害，若彼等知，必遭恶果”，遂入林中或进洞穴而坐。彼等谓“稍不留神，听闻草叶声或树叶响，现已消失”，此处称呼富有或贫穷。彼等宛如来访者被他人包围，束缚如被杀害。如此将恐惧责于他身而催逼之。
Manokammantavāre aparisuddhamanokammantāti aparisuddhena abhijjhādinā manokammantena samannāgatā. Te kathaṃ bhayabheravaṃ avhāyanti? Te paresaṃ rakkhitagopitesu bhaṇḍesu abhijjhāvisamalobhaṃ uppādetvā parassa kujjhitvā parasatte micchādassanaṃ gāhāpetvā mayaṃ ayuttamakamhā…pe… attani samāropanaṭṭhena avhāyanti pakkosanti.
于意业而言，谓因欲嫉等心而具足不净意业者。彼等如何责难他人以畏惧？彼等对他人守护财物生嫉妒与贪婪，毁坏他物，造恶异见，称“我已无害”，以此责难他人、催逼恐吓。
Ājīvavāre aparisuddhājīvāti aparisuddhena vejjakammadūtakammavaḍḍhipayogādinā ekavīsatianesanabhedena ājīvena samannāgatā. Te kathaṃ bhayabheravaṃ avhāyanti? Te evaṃ jīvikaṃ kappetvā suṇanti – ‘‘sāsanasodhakā kira tepiṭakā bhikkhū sāsanaṃ sodhetuṃ nikkhantā, ajja vā sve vā idhāgamissantī’’ti araññaṃ pavisitvā gacchantare vā…pe… tasanti vittasanti. Te hi āgantvā parivāretvā gahitā viya odātavatthanivāsitā viya ca hontīti. Sesaṃ tādisameva.
于生活业而言，谓具医生传送业、医疗增益等，其中二十一种差异之生活方式总合。彼等如何以畏惧责难？彼等如此生活，且闻闻佛弟子出家人出家的法语清净等话，言“他们将净化三藏教法，即今或未来在此降生”，遂入林中或进洞穴而坐。彼等言“稍不留心，听闻草叶或树叶声，现已无。”彼等亦富裕，彼等如来访者遭他人包围，拘束如处被杀害。余皆如是。
§37
37. Ito paraṃ abhijjhālūtiādīsu kiñcāpi abhijjhābyāpādā manokammantena saṅgahitā tathāpi nīvaraṇavasena puna vuttāti veditabbā. Tattha abhijjhālūti parabhaṇḍādiabhijjhāyanasīlā. Kāmesu tibbasārāgāti vatthukāmesu bahalakilesarāgā, te kathaṃ bhayabheravaṃ avhāyanti? Te avavatthitārammaṇā honti, tesaṃ avavatthitārammaṇānaṃ araññe viharantānaṃ divā diṭṭhaṃ rattiṃ bhayabheravaṃ hutvā upaṭṭhāti – ‘‘te ākulacittā appamattakenapi tasanti vittasanti, rajjuṃ vā lataṃ vā disvā sappasaññino honti, khāṇuṃ disvā yakkhasaññino, thalaṃ vā pabbataṃ vā disvā hatthisaññino sappādīhi anayabyasanaṃ āpāditā viya hontī’’ti. Sesaṃ tādisameva.
37. 此后又应当知晓，在嫉妒等心理活动中，虽受到嫉妒和嗔恚等盖障的束缚，却还会时常被提及。所谓嫉妒，即对他人物质财富等的贪恋习气。因对感官之物有强烈的原始染污之爱，彼等如何生起恐怖心？他们陷于内心自造的境界，此类内心境界如同在森林中修行之人白昼所见，夜晚在恐怖心中显现一般。他们心神不宁，稍有不慎便受惊惧；见绳索或藤蔓时，即产生诸圣异相的意识；见坑穴则生起夜叉幻觉；见地面或山峦则如象的幻象，彷佛被极其凶恶的强盗袭击一般。余下的亦复如是。
§38
38.Byāpannacittāti pakatibhāvavijahanena vipannacittā. Kilesānugatañhi cittaṃ pakatibhāvaṃ vijahati, purāṇabhattabyañjanaṃ viya pūtikaṃ hoti. Paduṭṭhamanasaṅkappāti paduṭṭhacittasaṅkappā, abhadrakena paresaṃ anatthajanakena cittasaṅkappena samannāgatāti vuttaṃ hoti. Te kathaṃ bhayabheravaṃ avhāyanti? Bhayabheravāvhāyanaṃ ito pabhuti abhijjhāluvāre vuttanayeneva veditabbaṃ. Yattha pana viseso bhavissati, tattha vakkhāma. Na kho panāhaṃ byāpannacittoti ettha pana mettacitto ahaṃ hitacittoti dasseti, īdisā hi bodhisattā honti. Evaṃ sabbattha vuttadosapaṭipakkhavasena bodhisattassa guṇā vaṇṇetabbā.
38. "心生烦恼"，是指心中显现心理状态后又遭摧毁，若心随烦恼染污者即破坏本有现象，犹如旧时腐坏腐朽之血肉。所谓邪恶的心念，是指心中具备恶劣、损害他人的意念。此等心念如何生起恐怖心？对恐怖的心生恐怖，应从前文嫉妒章节所叙论法中理解。若有其特殊之处，将另行说明。但我并非说这里的心生烦恼指慈爱心或者善心。此等释迦菩萨不同心态之特征，应普遍视作其德行。
§39
39.Thinamiddhapariyuṭṭhitāti cittagelaññabhūtena thinena sesanāmakāyagelaññabhūtena middhena ca pariyuṭṭhitā, abhibhūtā gahitāti vuttaṃ hoti. Te niddābahulā honti.
39. "困倦昏沉盛行"，是谓因心如胶着，因昏沉而导致身体胶着，陷于昏昏欲睡状态，这是称为被征服、被掌握的。此等人多沉溺于欲眠。
§40
40.Uddhatāti uddhaccapakatikā vipphandamānacittā, uddhaccena hi ekārammaṇe cittaṃ vipphandati dhajayaṭṭhiyaṃ vātena paṭākā viya. Avūpasantacittāti anibbutacittā, idha kukkuccaṃ gahetuṃ vaṭṭati.
40. "烦躁"，指心生不安而烦扰，心意动摇不定，如旗帜被强风吹动摇曳。"心不安定"，指心中未得安宁，反而在此时心中翻转烦恼。
§41
41.Kaṅkhī vicikicchīti ettha ekamevidaṃ pañcamaṃ nīvaraṇaṃ. Kiṃ nu kho idanti ārammaṇaṃ kaṅkhanato kaṅkhā, idamevidanti nicchetuṃ asamatthabhāvato vicikicchāti vuccati, tena samannāgatā samaṇabrāhmaṇā ‘‘kaṅkhī vicikicchī’’ti vuttā.
41. "怀疑犹豫"，这里指的是第五种盖障中的一种。何谓怀疑？即因起心所缘的对象而生疑惑。因不能断除，产生不确定和犹豫，这就是所谓怀疑。持此心态的比库及婆罗门称之为“怀疑犹豫”。
§42
42.Attukkaṃsanakā paravambhīti ye attānaṃ ukkaṃsenti ukkhipanti, ucce ṭhāne ṭhapenti, parañca vambhenti garahanti nindanti, nīce ṭhāne ṭhapenti, tesametaṃ adhivacanaṃ. Te kathaṃ bhayabheravaṃ avhāyanti? Te parehi ‘‘asuko ca kira asuko ca attānaṃ ukkaṃsenti, amhe garahanti, dāse viya karonti, gaṇhatha ne’’ti anubaddhā palāyitvā araññaṃ pavisitvā gacchantare vā gumbantare vāti kāyakammantasadisaṃ vitthāretabbaṃ.
42. "攻击诽谤他人"，谓那些攻击、辱骂、诽谤他人者，甚至当面斥责，高处安置讥笑他人，在背后诋毁辱骂，或作低贱的话语攻击。此为此类人的名称。这等人如何生起恐怖心？他们被他人认为纠缠不休，说“他(她)常攻击别人，我们被侮辱，像奴才一样被使唤，快逃走吧”——于是他们逃离，进入荒野山林，或躲藏在草屋中。他们的行为如同身体活动的逃散，应当详细考察分析。
§43
43.Chambhīti kāyathambhanalomahaṃsanakarena thambhena samannāgatā. Bhīrukajātikāti bhīrukapakatikā, gāmadārakā viya bhayabahulā asūrā kātarāti vuttaṃ hoti.
43.所谓绳索系身者，是由用以缚身之绳索所具备。所谓生于胆怯者，即生于惧怕之性，如同村落中的孩童，因多有害怕而本性懦弱，多不敢为恶事者，故称之。
§44
44.Lābhasakkārasilokanti ettha labbhatīti lābho, catunnaṃ paccayānametaṃ adhivacanaṃ. Sakkāroti sundarakāro, paccayā eva hi paṇītapaṇītā sundarasundarā ca abhisaṅkharitvā katā sakkārāti vuccanti. Yā ca parehi attano gāravakiriyā pupphādīhi vā pūjā. Silokoti vaṇṇabhaṇanaṃ etaṃ , lābhañca sakkārañca silokañca lābhasakkārasilokaṃ. Nikāmayamānāti patthayamānā. Bhayabheravāvhāyanaṃ abhijjhāluvārasadisameva. Tadatthadīpakaṃ panettha piyagāmikavatthuṃ kathenti –
44.所谓利乐敬礼光彩，是指利乐。此乃四种缘起中所称之名。所谓敬礼，是美好之作，因缘聚合，善美而美，因而称为敬礼。所谓光彩，则为色彩描绘。此中利乐、敬礼、光彩合称利乐敬礼光彩。所谓交易，即互相买卖。此时具恐惧、畏惧、嫉妒、怨恨之人，正如亲近邻里之状况而宣说其义。
Eko kira piyagāmiko nāma bhikkhu samādinnadhutaṅgānaṃ bhikkhūnaṃ lābhaṃ disvā ‘‘ahampi dhutaṅgaṃ samādiyitvā lābhaṃ uppādemī’’ti cintetvā sosānikaṅgaṃ samādāya susāne vasati. Athekadivasaṃ eko kammamutto jaraggavo divā gocare caritvā rattiṃ tasmiṃ susāne pupphagumbe sīsaṃ katvā romanthayamāno aṭṭhāsi. Piyagāmiko rattiṃ caṅkamanā nikkhanto tassa hanusaddaṃ sutvā cintesi ‘‘addhā maṃ lābhagiddho esa susāne vasatīti ñatvā devarājā viheṭhetuṃ āgato’’ti, so jaraggavassa purato añjaliṃ paggahetvā ‘‘sappurisa devarāja ajja me ekarattiṃ khama, sve paṭṭhāya na evaṃ karissāmī’’ti namassamāno sabbarattiṃ yācanto aṭṭhāsi. Tato sūriye uṭṭhite taṃ disvā kattarayaṭṭhiyā paharitvā palāpesi ‘‘sabbarattiṃ maṃ bhiṃsāpesī’’ti.
例如，有一名亲近邻居名比库，看见持简朴物品之比库得利，心生念想说：『我亦当持简朴物品，而得利也』，遂取一干枯枝条卧于墙隅。有一日，一只老鹿白天游走野外，夜晚卧于此墙隅之花丛，剪断鹿角时呻吟呻吟，共八时辰。亲邻比库夜晚外出散步，闻鹿角响声，思维：『此必得利者宿于墙隅』，于是天王天来到此处惩戒此鹿，亲邻比库于是双手合掌敬礼天王天说：『伟善天王！今日赐我一夜安稳，我当恭敬，不令有所违』，于是整夜合掌请求。天王天见日出后，击打这鹿，骂说：『整夜我为你忍受折磨』。
§45
45.Kusītāti kosajjānugatā. Hīnavīriyāti hīnā vīriyena virahitā viyuttā, nibbīriyāti vuttaṃ hoti. Tattha kusītā kāyikavīriyārambhavirahitā honti, hīnavīriyā cetasikavīriyārambhavirahitā. Te ārammaṇavavatthānamattampi kātuṃ na sakkonti. Tesaṃ avavatthitārammaṇānanti sabbaṃ pubbasadisameva.
45.所谓心弱者，是指缺乏舍弃之心。所谓力薄弱者，是指失去安乐、失去勇力者，谓之心灭。其中心弱者不发起身力，力薄弱者不发起心力，是乃不能稍稍出于所依境之根本。其所依境不过如同先前所说。
§46
46.Muṭṭhassatīti naṭṭhassatī. Asampajānāti paññārahitā, imassa ca paṭipakkhe ‘‘upaṭṭhitassatīhamasmī’’ti vacanato satibhājaniyamevetaṃ. Paññā panettha satidubbalyadīpanatthaṃ vuttā. Duvidhā hi sati paññāsampayuttā paññāvippayuttā ca. Tattha paññāsampayuttā balavatī, vippayuttā dubbalā, tasmā yadāpi tesaṃ sati hoti, tadāpi asampajānantā muṭṭhassatīyeva te, dubbalāya satiyā satikiccābhāvatoti etamatthaṃ dīpetuṃ ‘‘asampajānā’’ti vuttaṃ. Te evaṃ muṭṭhassatī asampajānā ārammaṇavavatthānamattampi kātuṃ na sakkontīti sabbaṃ pubbasadisameva.
46.所谓解脱者，谓非解脱也。所谓不觉悟者，即缺乏智慧。其反说曰：『我于此解脱』，此句乃正念之应用。智慧在此为正念薄弱之示现。有两种正念：具智慧相连及无智慧相连者。其具智慧相连者力强，缺智慧者力弱。故若正念有，则虽有不觉者，亦如未解脱者，是说『不觉』以明其义也。因其如此，不觉者、非解脱者，不能对所依境起作用，故此均同先说。
§47
47.Asamāhitāti upacārappanāsamādhivirahitā. Vibbhantacittāti ubbhantacittā. Samādhivirahena laddhokāsena uddhaccena tesaṃ samādhivirahānaṃ cittaṃ nānārammaṇesu paribbhamati, vanamakkaṭo viya vanasākhāsu uddhaccena ekārammaṇe vipphandati. Pubbe vuttanayenena te evaṃ asamāhitā vibbhantacittā ārammaṇavavatthānamattampi kātuṃ na sakkontīti sabbaṃ pubbasadisameva.
47.所谓无专注者，是指无依止而发起之专注已失。所谓心散乱者，意念分散。因无专注，心如有风吹拂之枝条，在种种心境中颠倒，如同林中猿猴于树枝震荡。因前所言，他们如此无专注、心散乱，不能对所依境起任何作用，此说皆同先前解说。
§48
48.Duppaññāti nippaññānametaṃ adhivacanaṃ. Paññā pana duṭṭhā nāma natthi. Eḷamūgāti elamukhā, kha-kārassa ga-kāro kato. Lālamukhāti vuttaṃ hoti. Duppaññānañhi kathentānaṃ lālā mukhato galati, lālā ca elāti vuccati. Yathāha ‘‘passelamūgaṃ uragaṃ dujjivha’’nti. Tasmā te ‘‘eḷamūgā’’ti vuccanti. ‘‘Elamukhā’’tipi pāṭho. ‘‘Elamugā’’ti keci paṭhanti, apare ‘‘elamukā’’tipi, sabbattha ‘‘elamukhā’’ti attho. Te kathaṃ bhayabheravaṃ avhāyanti? Te duppaññā eḷamūgā ārammaṇavavatthānamattampi kātuṃ na sakkonti. Tesaṃ avavatthitārammaṇānaṃ araññe viharantānaṃ divā diṭṭhaṃ rattiṃ bhayabheravaṃ hutvā upaṭṭhāti ‘‘te ākulacittā appamattakenapi tasanti vittasanti, rajjuṃ vā lataṃ vā disvā sappasaññino honti, khāṇuṃ disvā yakkhasaññino, thalaṃ vā pabbataṃ vā disvā hatthisaññino sappādīhi anayavyasanaṃ āpāditā viya hontī’’ti. Evaṃ taṃ bhayabheravaṃ attani samāropanaṭṭhena avhāyanti pakkosanti. Paññāsampannohamasmīti ettha paññāsampannoti paññāya sampanno samannāgato, no ca kho vipassanāpaññāya, na maggapaññāya, apica kho pana imesu soḷasasu ṭhānesu ārammaṇavavatthānapaññāyāti attho. Sesaṃ sabbattha vuttanayamevāti.
第48条：“Duppaññā”是“nippaññāna”的对立词。『paññā』指智慧，没有恶智慧之名。“Eḷamūgā”意指“泥螺嘴”，这是由“kha-kāra”（k音声母）和“ga-kāra”（g音声母）组成的合成词。“Lālamukhā”则是相关称谓。所谓“Duppaññāna kathentāna lālā mā khato galati，lālā ca elāti vuccati”说的就是那些愚昧无知之人，如同哑巴口中喋喋不休的胡言乱语，唇舌如同泥螺嘴一般。正如人们所说“视见泥螺与毒蛇俱为难觅之物”，因此这些人被称做“eḷamūgā”。“Elamukhā”也是同义词，有的读作“elamugā”，有的“elamukā”，在所有地方其义均为“泥螺嘴”。他们如何宣说恐怖可怕的事呢？这些愚痴之人连作为起心动念的基础—“ārammaṇavavatthāna”（心所缘境，所受境）—都无法把握。那些深入丛林修行者，白天亲眼所见，夜晚因恐惧产生的心神不安，守护时即便见绳索与藤蔓，心识清明；见到洞穴则生夜叉之想；见洼地山岳即现大象之像，仿佛经历过各个前世无数波折般坚韧不拔。如此他们以这般将恐怖可怕强加于自己身上的方式，自我催逼厌离。至于‘我智慧充满’，此处所说智慧充满即是具有智慧之充满，不是指观慧智慧，也非道慧，但在十六种心所缘境中，智慧所摄故称为智慧充满。以上所述无一不在原文中体现。
Vacīkammantavārādivaṇṇanā niṭṭhitā. · 语业门等之解释已毕。
Soḷasaṭṭhānārammaṇapariggaho niṭṭhito. · 十六处所缘之摄取已毕。
Bhayabheravasenāsanādivaṇṇanā怖畏恐惧住所等之解释
§49
49.Tassamayhanti ko anusandhi? Bodhisatto kira imāni soḷasārammaṇāni pariggaṇhanto ca bhayabheravaṃ adisvā bhayabheravaṃ nāma evarūpāsu rattīsu evarūpe senāsane ca paññāyati, handa naṃ tatthāpi gavesissāmīti bhayabheravagavesanamakāsi, etamatthaṃ bhagavā idāni brāhmaṇassa dassento tassa mayhantiādimāha.
第49条：那么，这里谁在随顺继承呢？譬如菩萨正处于这十六种心所缘境之间，观察恐怖心理，因此称为“恐怖相”，意思是在这些黑夜中，在此军营逗留观察而得的智慧。我们现在听佛对一位婆罗门说明此义时，说‘这里有恐怖相的观察’，便是如此。
Tattha yā tāti ubhayametaṃ rattīnaṃyeva uddesaniddesavacanaṃ. Abhiññātāti ettha abhīti lakkhaṇatthe upasaggo. Tasmā abhiññātāti candapāripūriyā candaparikkhayenāti evamādīhi lakkhaṇehi ñātāti veditabbā. Abhilakkhitāti ettha upasaggamattameva, tasmā abhilakkhitāti lakkhaṇīyā icceva attho, uposathasamādānadhammassavanapūjāsakkārādikaraṇatthaṃ lakkhetabbā sallakkhetabbā upalakkhetabbāti vuttaṃ hoti.
这里指向的是两个夜晚的显现。‘Abhiññāta’在此为‘前缀’之意，是指依附于某标志而显现。故‘abhiññāta’即月亮满盈和月亮亏缺等标志特征，以此类标志知晓或认知。‘Abhilakkhita’指特定前缀，因此‘abhilakkhita’表示需要标记的意义，譬如为受持五戒，受供养礼敬等行为作出记号，应当以标帜、符号加以表示，证实此义。
Cātuddasīti pakkhassa paṭhamadivasato pabhuti catuddasannaṃ pūraṇī ekā ratti. Evaṃ pañcadasī aṭṭhamī ca. Pakkhassāti sukkapakkhassa kaṇhapakkhassa ca. Etā tisso tisso katvā cha rattiyo, tasmā sabbattha pakkhavacanaṃ yojetabbaṃ ‘‘pakkhassa cātuddasī pakkhassa pañcadasī pakkhassa aṭṭhamī’’ti. Atha pañcamī kasmā na gahitāti? Asabbakālikattā. Buddhe kira bhagavati anuppannepi uppajjitvā aparinibbutepi pañcamī anabhilakkhitāyeva, parinibbute pana dhammasaṅgāhakattherā cintesuṃ ‘‘dhammassavanaṃ cirena hotī’’ti. Tato sammannitvā pañcamīti dhammassavanadivasaṃ ṭhapesuṃ, tato pabhuti sā abhilakkhitā jātā, evaṃ asabbakālikattā ettha na gahitāti.
‘十四’是指从半月初一到满月这一夜晚，满十四夜。十五日即指十五夜及第八日。‘Pakkhassa’是指明暗两半月。这是三种三重分别共六夜，因此处处应结合半月之分而表述成‘半月第十四，半月第十五，半月第八夜’。那么为什么不收取第五夜呢？这是因为非日常的，即使佛陀于现世未生时，出现但未涅槃，第五夜未被记载，但涅槃后，法师们因‘听闻法久远’而尊称第五日为听法之日，因此在此并未收录，属于非日常情况。
Tathārūpāsūti tathāvidhāsu. Ārāmacetiyānīti pupphārāmaphalārāmādayo ārāmā eva ārāmacetiyāni. Cittīkataṭṭhena hi cetiyānīti vuccanti, pūjanīyaṭṭhenāti vuttaṃ hoti. Vanacetiyānīti baliharaṇavanasaṇḍasubhagavanadevasālavanādīni vanāniyeva vanacetiyāni. Rukkhacetiyānīti gāmanigamādidvāresu pūjanīyarukkhāyeva rukkhacetiyāni. Lokiyā hi dibbādhivatthāti vā maññamānā tesuyeva vā dibbasaññino hutvā ārāmavanarukkhe cittīkaronti , pūjenti, tena te sabbepi cetiyānīti vuccanti. Bhiṃsanakānīti bhayajanakāni, passatopi suṇatopi bhayaṃ janenti. Salomahaṃsānīti saheva lomahaṃsena vattanti, pavisamānasseva lomahaṃsajananato. Appeva nāma passeyyanti api nāma taṃ bhayabheravaṃ passeyyameva. Aparena samayenāti, ‘‘etadahosi yaṃnūnāha’’nti evaṃ cintitakālato paṭṭhāya aññena kālena.
‘Tathārūpāsu’即‘如此种类’。‘Ārāmacetiyāni’是花园、林园、果林以及围绕这些的佛塔，花园和佛塔即为‘āramā’。因其由意念所作称为‘cettīkataṭṭhena’，即以意念所造佛塔。是为崇敬对象。‘Vanacetiyāni’指以森林祭坛、祭祀台、漂亮森林、种树的佛所为祭坛等，均属森林中的佛迹。‘Rukkhacetiyāni’是指村社入口处可供祭祀的树木。世间诸佛之力灵感显现，住于园林森林树木中，作为崇敬之处，因此一切皆称“佛塔”。‘Bhiṃsanakāni’是指恐怖的事物，无论眼闻耳听都令人生起恐惧感。‘Salomahaṃsāni’，与鸡毛相同，因其进入皮肤所生的毛动，感受亦属恐怖。虽然乍看不以为然，实则令人惊惧。‘Aparena samayena’是指之后的一个时期，“这事将会如此”的想法乃是由前时刻起已在心生的，借由时空想象而生。
Tattha ca me brāhmaṇa viharatoti tathārūpesu senāsanesu yaṃ yaṃ manussānaṃ āyācanaupahārakaraṇārahaṃ yakkhaṭṭhānaṃ pupphadhūpamaṃsaruhiravasāmedapihakapapphāsasurāmerayādīhi okiṇṇakilinnadharaṇitalaṃ ekanipātaṃ viya yakkharakkhasapisācānaṃ, yaṃ divāpi passantānaṃ hadayaṃ maññe phalati, taṃ ṭhānaṃ sandhāyāha ‘‘tattha ca me, brāhmaṇa, viharato’’ti. Mago vā āgacchatīti siṅgāni vā khurāni vā koṭṭento gokaṇṇakhaggadīpivarāhādibhedo mago vā āgacchati, sabbacatuppadānañhi idha magoti nāmaṃ. Katthaci pana kāḷasiṅgālopi vuccati. Yathāha –
此地称‘我婆罗门居住’，意指在这些类似军营的场所，凡是人们朝拜供奉的地方，皆为夜叉、恶鬼、保护鬼、厌胜鬼等所居住，犹如一堆花、香、肉、酒以及宝石等供养品所汇集的坛场，如同一处法会，鬼神出入流连不去。日间观察者心中生起的感受，正如佛言“我在此处居住”。当有土匪或恶犬等袭击时，叫喊惊惶，均称为“mago”的出现。某时亦称为“kāḷasiṅgālo”，如同被守卫挟持的恶狗、野猫、猴子等，时常出没盗劫，故称“mago”，指扰乱现象。正如以下所示：
‘‘Usabhasseva te khandho, sīhasseva vijambhitaṃ;
『如牛般沉重的蕴，像狮子那样威猛张扬；』
Magarāja namo tyatthu, api kiñci labhāmase’’ti. (jā. 1.3.133);
『尊敬猛兽王，尽管如此你仍受益』，如此说道。（出处：Jātaka 经，卷1，故事133）
Moro vā kaṭṭhaṃ pātetīti moro vā sukkhakaṭṭhaṃ rukkhato cāletvā pāteti. Moraggahaṇena ca idha sabbapakkhiggahaṇaṃ adhippetaṃ, tena yo koci pakkhīti vuttaṃ hoti. Atha vā moro vāti vā saddena añño vā koci pakkhīti. Esa nayo purime magaggahaṇepi. Vāto vā paṇṇakasaṭaṃ eretīti vāto vā paṇṇakacavaraṃ ghaṭṭeti. Etaṃ nūna taṃ bhayabheravaṃ āgacchatīti yametaṃ āgacchati, taṃ bhayabheravaṃ nūnāti. Ito pabhuti ca ārammaṇameva bhayabheravanti veditabbaṃ. Parittassa ca adhimattassa ca bhayassa ārammaṇattā sukhārammaṇaṃ rūpaṃ sukhamiva. Kiṃ nu kho ahaṃ aññadatthu bhayapaṭikaṅkhī viharāmīti ahaṃ kho kiṃ kāraṇaṃ ekaṃseneva bhayaṃ ākaṅkhamāno icchamāno hutvā viharāmi.
若有猛禽坠木，或由干枯枝条摇落。此处“猛禽抓取者”意指控制所有翼的掌握者，因此称为“有翼者”。或由风声传来，声称是某种翼者。此法亦适用于先前道路旁的掌控者。风吹犹如携带五六十片叶子，或吹动五六十片复叶。由此可知，来此之者是畏惧而生的恐怖。由此处可明白，恐怖乃是由固定对象引起。因恐惧与安乐同依止于所缘事物。何况我若只依恐怖而独自渴求，意欲安住恐惧中，岂非不智？
Yathābhūtaṃ yathābhūtassāti yena yena iriyāpathena bhūtassa bhavitassa sato vattamānassa samaṅgībhūtassa vā. Meti mama santike. Tathābhūtaṃ tathābhūto vāti tena teneva iriyāpathena bhūto bhavito santo vattamāno samaṅgībhūto vāti attho. So kho ahaṃ…pe… paṭivinemīti bodhisattassa kira caṅkamantassa tasmiṃ magasiṅgakhurasaddādibhede bhayabheravārammaṇe āgate neva mahāsatto tiṭṭhati, na nisīdati na sayati, atha kho caṅkamantova parivīmaṃsanto parivicinanto bhayabheravaṃ na passati, magasiṅgakhurasaddādimattameva cetaṃ hoti, so taṃ ñatvā idaṃ nāmetaṃ, na bhayabheravanti tato tiṭṭhati vā nisīdati vā sayati vā. Etamatthaṃ dassento ‘‘so kho aha’’ntiādimāha. Esa nayo sabbapeyyālesu. Ito parañca iriyāpathapaṭipāṭiyā avatvā āsannapaṭipāṭiyā iriyāpathā vuttāti veditabbā, caṅkamantassa hi bhayabherave āgate na ṭhito na nisinno na nipanno ṭhitassāpi āgate na caṅkamīti evaṃ tassa āsannapaṭipāṭiyā vuttāti.
“如实如实者”，意谓以各种身行之道，现已成就、方正运行且和谐者，于我目前当下境界亦如是。由此义可知，现身已成、方正存续、和谐运作。菩萨因行走于此道上，闻阶石破裂之声，见恐怖缘起，非大勇者所能立止，亦不安坐卧。步行者既环视又察观，却未见恐怖实体，仅以阶石破裂微响为念。识此后，或曰此非恐怖者，然后或立或坐。释此意谓“他即是此”，此义适用于众多如病者。又因身行路径之念，若有恐怖缘至，行者既不立不坐不卧，正是基于近处路径之缘起。
Bhayabheravasenāsanādivaṇṇanā niṭṭhitā. · 怖畏恐怖住处等的解释终了。
Asammohavihāravaṇṇanā无迷乱住的解释。
§50
50. Evaṃ bhiṃsanakesupi ṭhānesu attano bhayabheravābhāvaṃ dassetvā idāni jhāyīnaṃ sammohaṭṭhānesu attano asammohavihāraṃ dassetuṃ santi kho pana, brāhmaṇātiādimāha.
50. 如此，在惊怖显现之处，即使显现自身无畏无惧，现今禅者得以示现离迷障境界，然仍存在婆罗门等人所言之事。
Tattha santīti atthi saṃvijjanti upalabbhanti. Rattiṃyeva samānanti rattiṃyeva santaṃ, divāti sañjānantīti ‘‘divaso aya’’nti sañjānanti. Divāyeva samānanti divasaṃyeva santaṃ. Rattīti sañjānantīti ‘‘ratti aya’’nti sañjānanti. Kasmā panete evaṃsaññino hontīti. Vuṭṭhānakosallābhāvato vā sakuṇarutato vā. Kathaṃ? Idhekacco odātakasiṇalābhī divā parikammaṃ katvā divā samāpanno divāyeva vuṭṭhahāmīti manasikāraṃ uppādeti, no ca kho addhānaparicchede kusalo hoti. So divasaṃ atikkamitvā rattibhāge vuṭṭhāti. Odātakasiṇapharaṇavasena cassa visadaṃ hoti vibhūtaṃ suvibhūtaṃ. So, divā vuṭṭhahāmīti uppāditamanasikāratāya odātakasiṇapharaṇavisadavibhūtatāya ca rattiṃyeva samānaṃ divāti sañjānāti. Idha panekacco nīlakasiṇalābhī rattiṃ parikammaṃ katvā rattiṃ samāpanno rattiṃyeva vuṭṭhahāmīti manasikāraṃ uppādeti, no ca kho addhānaparicchede kusalo hoti. So rattiṃ atikkamitvā divasabhāge vuṭṭhāti. Nīlakasiṇapharaṇavasena cassa avisadaṃ hoti avibhūtaṃ. So rattiṃ vuṭṭhahāmīti uppāditamanasikāratāya nīlakasiṇapharaṇāvisadāvibhūtatāya ca divāyeva samānaṃ rattīti sañjānāti. Evaṃ tāva vuṭṭhānakosallābhāvato evaṃsaññino honti.
彼处所谓“有”者，谓世间所知能觉察之事。在夜中等同，夜中安宁，在昼间等同，昼间认知，于昼中者即“白昼来临”，有此认知。昼夜等同，昼日安静，夜晚认知谓“夜晚来临”，有此认知。何以此类认知生？或因不善于睡眠起卧，或因鸟语之扰乱。如何？凡得水气轮之法者，白昼即完成仪式，心生意欲于昼中觉醒，非于入眠止息之时成就。其遂越昼，至夜间方起身；因水轮凉爽，心明亮润泽；故昼觉醒意生成，而认昼为“昼”。其中有人得蓝色轮者，夜间进行仪式，夜罢即起，心生意欲觉起，非于入眠时成就。因蓝色轮凉爽，心不晦暗，夜间如昼般认知。因而此等无善于起睡者的色识乃生此类认知。
Sakuṇarutato pana idhekacco antosenāsane nisinno hoti. Atha divā ravanakasakuṇā kākādayo candālokena divāti maññamānā rattiṃ ravanti, aññehi vā kāraṇehi. So tesaṃ saddaṃ sutvā rattiṃyeva samānaṃ divāti sañjānāti. Idha panekacco pabbatantare gambhīrāya ghanavanappaṭicchannāya giriguhāya sattāhavaddalikāya vattamānāya antarahitasūriyāloke kāle nisinno hoti. Atha rattiṃ ravanakasakuṇā ulūkādayo majjhanhikasamayepi tattha tattha samandhakāre nilīnā rattisaññāya vā aññehi vā kāraṇehi ravanti. So tesaṃ saddaṃ sutvā divāyeva samānaṃ rattīti sañjānāti. Evaṃ sakuṇarutato evaṃsaññino hontīti. Idamahanti idaṃ ahaṃ evaṃ sañjānanaṃ . Sammohavihārasmiṃ vadāmīti sammohavihārapariyāpannaṃ antogadhaṃ, sammohavihārānaṃ aññataraṃ vadāmīti vuttaṃ hoti.
不过，有些鸟儿在巢穴之中坐着休憩。白天，响亮的鸟儿如乌鸦等，以为夜晚是在昼间，因而整夜鸣叫，有时因其他缘故。此时它们听见这些声音，便觉察是白昼夜晚相同的时间。这里有些众生，坐在深山密林覆盖、岩洞幽暗无日光的地方，此际太阳隐匿，独处无外光时。夜晚，响亮的鸟和猫头鹰等在此处黎明时分，在岩洞间隐忍不鸣，或因夜觉或其他原因鸣叫。它们听到这些声音，便觉察是与白昼相同的夜晚。由此，能以鸟声觉知昼夜相续。此即所谓的“以声觉知”，或者说就是我如是觉知的。所谓“迷惑栖所”，指被迷惑所笼罩的深处，称为迷惑栖所的一种。
Ahaṃ kho pana brāhmaṇa…pe… sañjānāmīti pākaṭo bodhisattassa rattindivaparicchedo sattāhavaddalepi candimasūriyesu adissamānesupi jānātiyeva ‘‘ettakaṃ purebhattakālo gato, ettakaṃ pacchābhattakālo, ettakaṃ paṭhamayāmo, ettakaṃ majjhimayāmo, ettakaṃ pacchimayāmo’’ti, tasmā evamāha. Anacchariyañcetaṃ yaṃ pūritapāramī bodhisatto evaṃ jānāti. Padesañāṇe ṭhitānaṃ sāvakānampi hi rattindivaparicchedo pākaṭo hoti.
“我，婆罗门……如是……”知道者，明确地知晓觉者昼夜交替、众生起伏，如月日星辰显现一般：“此为前半夜时分已过，此为后半夜时分，初夜、中夜、后夜等。”因此说道。不足为奇，因为圆满波罗蜜多的觉者如是了解。身处境地的声闻弟子，也清楚昼夜的划分。
Kalyāṇiyamahāvihāre kira godattatthero dvaṅgulakāle bhattaṃ gahetvā aṅgulakāle bhuñjati. Sūriye adissamānepi pātoyeva senāsanaṃ pavisitvā tāya velāya nikkhamati. Ekadivasaṃ ārāmikā ‘‘sve therassa nikkhamanakāle passāmā’’ti bhattaṃ sampādetvā kālatthambhamūle nisīdiṃsu. Thero dvaṅgulakāleyeva nikkhamati. Tato pabhuti kira sūriye adissamānepi therassa nikkhamanasaññāya eva bheriṃ ākoṭenti.
据说，善居大寺中，鹅达长老每天吃饭时间为两个手指时长，进餐时亦为两个手指时长。太阳升起时，他就进入僧房，直到这一时辰结束方出。某日，居士们带饭，坐于时钟树下等待长老出门。长老确实在两个手指时长内出门。日出时，长老出门的声音响亮，击鼓以示时辰已到。
Ajagaravihārepi kāḷadevatthero antovasse yāmagaṇḍikaṃ paharati, āciṇṇametaṃ therassa. Na ca yāmayantanāḷikaṃ payojeti, aññe bhikkhū payojenti. Atha nikkhante paṭhame yāme there muggaraṃ gahetvā ṭhitamatteyeva ekaṃ dve vāre paharanteyeva vā yāmayantaṃ patati, evaṃ tīsu yāmesu samaṇadhammaṃ katvā thero pātoyeva gāmaṃ pavisitvā piṇḍapātaṃ ādāya vihāraṃ āgantvā bhojanavelāya pattaṃ gahetvā divā vihāraṭṭhānaṃ gantvā samaṇadhammaṃ karoti. Bhikkhū kālatthambhaṃ disvā therassa adisvā āgamanatthāya pesenti. So bhikkhu theraṃ divā vihāraṭṭhānā nikkhamantameva vā antarāmagge vā passati. Evaṃ padesañāṇe ṭhitānaṃ sāvakānampi rattindivaparicchedo pākaṭo hoti, kimaṅgaṃ pana bodhisattānanti.
在龙蛇寺，黑长老于夜间驱除蛾虫，院廊保持安静。长老的篅箫不吹，但其他比库吹。夜间刚出门时，他携杖，站立或步行，期间施行沙门戒律，入禅堂乞食，用餐时带席，白天返回住所修持禅定。比库见时钟树下的信物即派人通知长老。这比库长老白天出入禅堂，或在院廊间行走。身处境地的声闻弟子，也能清楚昼夜的划分，这岂非菩萨的事迹？
Yaṃ kho taṃ brāhmaṇa…pe… vadeyyāti ettha pana ‘‘yaṃ kho taṃ, brāhmaṇa, asammohadhammo satto loke uppanno…pe… sukhāya devamanussāna’’nti vacanaṃ vadamāno koci sammā vadeyya, sammā vadamāno siyā, na vitathavādī assa. Mameva taṃ vacanaṃ vadamāno sammā vadeyya, sammā vadamāno siyā, na vitathavādī assāti evaṃ padasambandho veditabbo.
“婆罗门，你说的……”这里说“婆罗门，若此为无迷惑性之法，世间生起此法者乃令天人快乐”言说者，若正说应当说得正确，若是正说，自无虚妄。以我而言，正说者应当如是言，不失真实”，这点应当了知。
Tattha asammohadhammoti asammohasabhāvo. Loketi manussaloke. Bahujanahitāyāti bahujanassa hitatthāya, paññāsampattiyā diṭṭhadhammikasamparāyikahitūpadesakoti. Bahujanasukhāyāti bahujanassa sukhatthāya, cāgasampattiyā upakaraṇasukhassa dāyakoti. Lokānukampāyāti lokassa anukampatthāya, mettākaruṇāsampattiyā mātāpitaro viya lokassa rakkhitā gopayitāti. Atthāya hitāya sukhāya devamanussānanti idha devamanussaggahaṇena ca bhabbapuggalaveneyyasatteyeva gahetvā tesaṃ nibbānamaggaphalādhigamāya attano uppattiṃ dassetīti veditabbo. Atthāyāti hi vutte paramatthatthāya nibbānāyāti vuttaṃ hoti. Hitāyāti vutte taṃ sampāpakamaggatthāyāti vuttaṃ hoti, nibbānasampāpakamaggato hi uttari hitaṃ nāma natthi. Sukhāyāti vutte phalasamāpattisukhatthāyāti vuttaṃ hoti, tato uttari sukhābhāvato. Vuttañcetaṃ ‘‘ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko’’ti (dī. ni. 3.355; a. ni. 5.27; vibha. 804).
此处无迷惑法，谓无迷惑性。世间即人间世界。为多众利益，指为大众利益，为护持正见教法之导师。为多众快乐，是为众生援助，施以布施之乐。慈悲世人，谓为世人慈悲，慈爱如父母护持众生。为利益护持快乐者，即天人及人中，亲近圆满圣者之众，为求涅槃之道果得，自现生起显现。利益，意即究竟妙理，谓涅槃之意。利益者，谓达到灭除烦恼之道意。快乐者，谓果位得成的究竟喜乐。于是说：“此定生起的快乐与今世未来之快乐果报”，均出自经典训诂。
Asammohavihāravaṇṇanā niṭṭhitā. · 无迷乱住的解释终了。
Pubbabhāgapaṭipadādivaṇṇanā前分行道等的解释。
§51
51. Evaṃ bhagavā buddhaguṇapaṭilābhāvasānaṃ attano asammohavihāraṃ brāhmaṇassa dassetvā idāni yāya paṭipadāya taṃ koṭippattaṃ asammohavihāraṃ adhigato, taṃ pubbabhāgato pabhuti dassetuṃ āraddhaṃ kho pana me brāhmaṇātiādimāha.
世尊于是于证得佛陀具足妙德的终极境界后，向婆罗门示现了他自身无迷惑的修行状态。世尊说：现在说到这修行的道次第中，我已得到了那种无迷惑的修行境界，便开始向前展示其先前部分的光明辉映。我说：婆罗门，我曾发愿这样做。
Keci panāhu ‘‘imaṃ asammohavihāraṃ sutvā brāhmaṇassa cittamevaṃ uppannaṃ ‘kāya nu kho paṭipadāya imaṃ patto’ti, tassa cittamaññāya imāyāhaṃ paṭipadāya imaṃ uttamaṃ asammohavihāraṃ pattoti dassento evamāhā’’ti.
亦有人说：「听闻此无迷惑的修行境界后，我内心生起疑惑，有人内心自言‘我岂不是已凭此道次第得到了这境界’？凭此心见，我便断言我已得此最上无迷惑的修行境界，表露言说是如此。」
Tattha āraddhaṃ kho pana me, brāhmaṇa, vīriyaṃ ahosīti, brāhmaṇa, na mayā ayaṃ uttamo asammohavihāro kusītena muṭṭhassatinā sāraddhakāyena vikkhittacittena vā adhigato, apica kho tadadhigamāya āraddhaṃ kho pana me vīriyaṃ ahosi, bodhimaṇḍe nisinnena mayā caturaṅgavīriyaṃ āraddhaṃ ahosi, paggahitaṃ asithilappavattitanti vuttaṃ hoti. Āraddhattāyeva ca metaṃ asallīnaṃ ahosi.
对此我说：婆罗门，我当时确实起了精进之心。但这最上无迷惑的修行境界，不是因为懈怠、松散、散乱而得，尽管如此，我为达此境界，曾发起强烈的精进。正坐于菩提场地，我生起四力的精进。据说四力者即「聚集、不懈、转进、松驰」是四种力量。因发起此精进，我便得以不懈、坚固的状态。
Upaṭṭhitā sati asammuṭṭhāti na kevalañca vīriyameva, satipi me ārammaṇābhimukhībhāvena upaṭṭhitā ahosi. Upaṭṭhitattāyeva ca asammuṭṭhā. Passaddho kāyoti kāyacittappassaddhisambhavena kāyopi me passaddho ahosi. Tattha yasmā nāmakāye passaddhe rūpakāyopi passaddhoyeva hoti, tasmā nāmakāyo rūpakāyoti avisesetvāva passaddho kāyoti vuttaṃ. Asāraddhoti so ca kho passaddhattāyeva asāraddho, vigatadarathoti vuttaṃ hoti. Samāhitaṃ cittaṃ ekagganti cittampi me sammā āhitaṃ suṭṭhu ṭhapitaṃ appitaṃ viya ahosi. Samāhitattā eva ca ekaggaṃ acalaṃ nipphandananti, ettāvatā jhānassa pubbabhāgapaṭipadā kathitā hoti.
正念具足时，是不散乱的状态，不惟精进，我又依赖正念，如目光向所缘境转，正念因此留下。因果正念，精进乃是内心之所向也。当因果此处，即身心安宁，身亦安宁。因为身具宁静，表相身（即色身）亦安宁。故虽分别姓名身体颜色，仍曰「身」是整体而安宁。所谓不安则为安宁之对立。内心专注单一，即为拢聚、稳固，正像已述禅定的初步阶段。
Idāni imāya paṭipadāya adhigataṃ paṭhamajjhānaṃ ādiṃ katvā vijjāttayapariyosānaṃ visesaṃ dassento so kho ahantiādimāha. Tattha vivicceva kāmehi…pe… catutthajjhānaṃ upasampajjavihāsinti ettha tāva yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge pathavīkasiṇakathāyaṃ vuttaṃ. Kevalañhi tattha ‘‘upasampajja viharatī’’ti āgataṃ, idha ‘‘vihāsi’’nti, ayameva viseso. Kiṃ katvā pana bhagavā imāni jhānāni upasampajja vihāsīti, kammaṭṭhānaṃ bhāvetvā. Kataraṃ? Ānāpānassatikammaṭṭhānaṃ.
如今依此道次第，若已获得初禅起始之法，连同表现智慧的圆满，先说此境界。其所离欲断、正静之法，即笑入四禅，略述至此。此处所言皆于净境之道展开描述。止于此唯言‘已入定而住’。即是说‘住’是特指此处。世尊造此禅行时，为何称其为入定而住？修习何法？即是入出息念之用功。
Imāni ca pana cattāri jhānāni kesañci cittekaggatatthāni honti, kesañci vipassanāpādakāni, kesañci abhiññāpādakāni, kesañci nirodhapādakāni, kesañci bhavokkamanatthāni. Tattha khīṇāsavānaṃ cittekaggatatthāni honti. Te hi samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti iccevaṃ kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattenti. Sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti nibbattentānaṃ vipassanāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakajjhānaṃ samāpajjitvā samāpattito vuṭṭhāya ‘‘ekopi hutvā bahudhā hotī’’ti (dī. ni. 1.238; paṭi. ma. 1.102) vuttanayā abhiññāyo patthentā nibbattenti, tesaṃ abhiññāpādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā sattāhaṃ acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti nibbattenti, tesaṃ nirodhapādakāni honti. Ye pana aṭṭha samāpattiyo nibbattetvā aparihīnajjhānā brahmaloke uppajjissāmāti nibbattenti, tesaṃ bhavokkamanatthāni honti.
更讲此四禅中，有些侧重身心统一单一，有些侧重观慧，有些侧重超越智，有些侧重断除法，有些为生死往返之法。其间，已断烦恼者，则属身心一境之法。彼已得此禅定，内心集聚愉悦一日生活。此为以光明遍境作功课，八种禅定由此生起。对初学凡夫者，获此禅定即起观慧之心，彼即为观慧之法。八禅定成就后，得入通达神通禅定，即出定后知‘一即一切’之说者，此为神通禅定之法。八禅定成后，进至灭尽定之法，彼已断心七日，证见涅槃，因而安住快乐者，此属断除法。八禅定后转入无余涅槃定者，行必生天界者，则属生死往返法。
Bhagavatā panidaṃ catutthajjhānaṃ bodhirukkhamūle nibbattitaṃ, taṃ tassa vipassanāpādakañceva ahosi abhiññāpādakañca sabbakiccasādhakañca, sabbalokiyalokuttaraguṇadāyakanti veditabbaṃ.
世尊所成的第四禅，在菩提树下发生。该禅是既能生慧又能生般若，能成就一切功德，既净化尘世又超越尘世，应当如是了知。
Pubbabhāgapaṭipadādivaṇṇanā niṭṭhitā. · 前分行道等的解释终了。
Pubbenivāsakathāvaṇṇanā宿住说的解释。
§52
52. Yesañca guṇānaṃ dāyakaṃ ahosi, tesaṃ ekadesaṃ dassento so evaṃ samāhite cittetiādimāha. Tattha dvinnaṃ vijjānaṃ anupadavaṇṇanā ceva bhāvanānayo ca visuddhimagge vitthārito. Kevalañhi tattha ‘‘so evaṃ samāhite citte…pe… abhininnāmetī’’ti vuttaṃ, idha ‘‘abhininnāmesi’’nti. Ayaṃ kho me brāhmaṇāti ayañca appanāvāro tattha anāgatoti ayameva viseso. Tattha soti so ahaṃ. Abhininnāmesinti abhinīhariṃ. Abhininnāmesinti ca vacanato soti ettha so ahanti evamattho veditabbo.
五十二、于诸功德的给予中，若有一处显现，他说：「如是禅定心。」此中详述二种智慧的无染色解说与修习法门，阐明清净之道。唯此处言：「如是禅定心……谓之入类似禅定心。」此语中的「入」字，及此处之「入」字，是我婆罗门的特异词，专指深入专注之义。谓入即深入，将入为入字之义，应如此体会。
Yasmā cidaṃ bhagavato vasena pubbenivāsānussatiñāṇaṃ āgataṃ, tasmā ‘‘so tato cuto idhūpapanno’’ti ettha evaṃ yojanā veditabbā. Ettha hi so tato cutoti paṭinivattantassa paccavekkhaṇaṃ. Tasmā idhūpapannoti imissā idhūpapattiyā anantaraṃ. Amutra udapādinti tusitabhavanaṃ sandhāyāhāti veditabbo. Tatrāpāsiṃ evaṃnāmoti tatrāpi tusitabhavane setaketu nāma devaputto ahosiṃ. Evaṃgottoti tāhi devatāhi saddhiṃ ekagotto. Evaṃvaṇṇoti suvaṇṇavaṇṇo. Evamāhāroti dibbasudhāhāro. Evaṃsukhadukkhappaṭisaṃvedīti evaṃ dibbasukhapaṭisaṃvedī. Dukkhaṃ pana saṅkhāradukkhamattameva . Evamāyupariyantoti evaṃ sattapaññāsavassakoṭisaṭṭhivassasatasahassāyupariyanto. Sotato cutoti so ahaṃ tato tusitabhavanato cuto. Idhūpapannoti idha mahāmāyāya deviyā kucchimhi nibbatto.
因世尊证得前世念知智，故言「彼者于是念知中生出」，当以此理相应理解。这里所言「于是」即观察前来之世，意为念知转变之后的生成。不可疑惑，天界须弥以外的忉利天，有名为须迹天王的天子，与他同团结者如金色，饮食天露，享受天人之乐。苦乃行苦之极，寿命则说七十至六十亿岁，谓生起与转变而来。所谓「于此极大幻女胎内降生」。
Ayaṃ kho me brāhmaṇātiādīsu meti mayā. Vijjāti viditakaraṇaṭṭhena vijjā. Kiṃ viditaṃ karoti? Pubbenivāsaṃ. Avijjāti tasseva pubbenivāsassa aviditakaraṇaṭṭhena tappaṭicchādako moho vuccati. Tamoti sveva moho paṭicchādakaṭṭhena ‘‘tamo’’ti vuccati. Ālokoti sāyeva vijjā obhāsakaraṇaṭṭhena ‘‘āloko’’ti vuccati. Ettha ca vijjā adhigatāti ayaṃ attho, sesaṃ pasaṃsāvacanaṃ. Yojanā panettha ayaṃ kho me vijjā adhigatā, tassa me adhigatavijjassa avijjā vihatā, vinaṭṭhāti attho. Kasmā? Yasmā vijjā uppannā. Esa nayo itarasmimpi padadvaye.
此婆罗门所说者，即是我也。智慧是已知因缘的知识。所谓「已知」即已知因缘。何者已知？即前生之事。无明是对前生因缘不知晓，称为遮护迷惑。彼此迷惑名为「闇」，智慧则如照明之光名为「光」。此智慧即是成就，乃所有称赞之总。故说我智慧已得，智慧生起时无明即已断除。为何？因已生智慧。此理适用他二词句之间。
Yathātanti ettha yathāti opamme. Tanti nipāto. Satiyā avippavāsena appamattassa. Vīriyātāpena ātāpino. Kāye ca jīvite ca anapekkhatāya pahitattassa, pesitattassāti attho. Idaṃ vuttaṃ hoti ‘‘yathā appamattassa ātāpino pahitattassa viharato avijjā vihaññeyya, vijjā uppajjeyya. Tamo vihaññeyya, āloko uppajjeyya. Evameva mama avijjā vihatā, vijjā uppannā. Tamo vihato, āloko uppanno. Etassa me padhānānuyogassa anurūpameva phalaṃ laddha’’nti.
于「如是」语，此乃「如是」与「譬喻」义。此「譬喻」是语法中属格缀辞。缘念清净不散失之正念，随力热精进，身心恬淡专注，愈修愈善之意。即云：「如正念不退失、正精进、身心清净居住时，无明破坏而出智慧，闇灭而生光明。故我无明断除智慧生起，闇灭光明生起。此随修习而证得果报。」
Pubbenivāsakathāvaṇṇanā niṭṭhitā. · 宿住论说的注释终了。
Dibbacakkhuñāṇakathāvaṇṇanā天眼智论说的注释
§53
53. Cutūpapātakathāyaṃ yasmā idha bhagavato vasena pāḷi āgatā, tasmā ‘‘passāmi pajānāmī’’ti vuttaṃ, ayaṃ viseso. Sesaṃ visuddhimagge vuttasadisameva.
五十三、讲述转生事迹。因世尊住世有巴利语传来记载，称为「我见我知」，此为特异之辞。后续清净之道与前述法相同。
Ettha pana vijjāti dibbacakkhuñāṇavijjā. Avijjāti sattānaṃ cutipaṭisandhipaṭicchādikā avijjā. Sesaṃ vuttanayamevāti. Yasmā ca pūritapāramīnaṃ mahāsattānaṃ parikammakiccaṃ nāma natthi. Te hi citte abhininnāmitamatteyeva anekavihitaṃ pubbenivāsaṃ anussaranti, dibbena cakkhunā satte passanti. Tasmā yo tattha parikammaṃ ādiṃ katvā bhāvanānayo vutto, na tena idha atthoti.
这里所说的知晓之者是指神通眼之智。不了解的则指众生的生死轮回与离别聚合等愚痴。所谓余余，即余余的本体。因为圆满的波罗蜜众大士已无实有的世俗作务，他们的心意仅随念先前住处的记忆而起，如同以神眼观察众生一般。因此，虽说他们从事彼处的修行法门及修持方法，此处却非其真实起见。
Dibbacakkhuñāṇakathāvaṇṇanā niṭṭhitā. · 天眼智论说的注释终了。
Āsavakkhayañāṇakathāvaṇṇanā漏尽智论说的注释
§54
54. Tatiyavijjāya so evaṃ samāhite citteti vipassanāpādakaṃ catutthajjhānacittaṃ veditabbaṃ. Āsavānaṃ khayañāṇāyāti arahattamaggañāṇatthāya. Arahattamaggo hi āsavavināsanato āsavānaṃ khayoti vuccati, tatra cetaṃ ñāṇaṃ, tappariyāpannattāti. Cittaṃ abhininnāmesinti vipassanācittaṃ abhinīhariṃ. So idaṃ dukkhanti evamādīsu ‘‘ettakaṃ dukkhaṃ, na ito bhiyyo’’ti sabbampi dukkhasaccaṃ sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhiṃ. Tassa ca dukkhassa nibbattikaṃ taṇhaṃ ayaṃ dukkhasamudayoti. Tadubhayampi yaṃ ṭhānaṃ patvā nirujjhati, taṃ tesaṃ appavattiṃ nibbānaṃ ayaṃ dukkhanirodhoti. Tassa sampāpakaṃ ariyamaggaṃ ayaṃ dukkhanirodhagāminī paṭipadāti sarasalakkhaṇapaṭivedhena yathābhūtaṃ abbhaññāsiṃ jāniṃ paṭivijjhinti evamattho veditabbo.
第三知识是专注于净慧的心，即观智所显现的第四禅心。此为断除烦恼、达到阿拉汉道的知识。阿拉汉道是断除烦恼，是烦恼的消灭之义，故称其心为智慧、周至无碍之智。所谓所称心者，乃指内观之心。此心透彻了解如苦等法诸苦谛义，大彻大悟、一切尽知、彻底了知。其所生起的苦因乃是渴爱，即苦集。若入于此二法之处而断除，彼为止息，称为涅槃，是苦之灭。修习圣道者实践通达苦灭道理，以透彻了解法的真相，悉知而断，从而得知真义，应当如此认识。
Evaṃ sarūpato saccāni dassetvā idāni kilesavasena pariyāyato dassento ime āsavātiādimāha. Tassa me evaṃ jānato evaṃ passatoti tassa mayhaṃ evaṃ jānantassa evaṃ passantassa. Saha vipassanāya koṭippattaṃ maggaṃ katheti. Kāmāsavāti kāmāsavato. Vimuccitthāti iminā phalakkhaṇaṃ dasseti, maggakkhaṇe hi cittaṃ vimuccati, phalakkhaṇe vimuttaṃ hoti. Vimuttasmiṃ vimuttamiti ñāṇanti iminā paccavekkhaṇañāṇaṃ dasseti. Khīṇā jātītiādīhi tassa bhūmiṃ, tena hi ñāṇena bhagavā paccavekkhanto ‘‘khīṇā jātī’’tiādīni abbhaññāsi. Katamā pana bhagavato jāti khīṇā, kathañca naṃ abbhaññāsīti? Na tāvassa atītā jāti khīṇā, pubbeva khīṇattā, na anāgatā, anāgate vāyāmābhāvato, na paccuppannā, vijjamānattā. Yā pana maggassa abhāvitattā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā, taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā ‘‘kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotī’’ti jānanto abbhaññāsi.
如是显露真实法相后，即示现此刻烦恼果位的表现，因而称其为烦恼。对于我这样明了观察者，这一切因修习觉观故得知。并说明得观此法所现的修道法脉络。所谓欲烦恼，是指由欲界烦恼。所谓得到解脱之心，即当显现果相时，心得解脱，此即解脱的真义。解脱即止息，智慧显示了修信慧的回顾知识。所谓现生已断，意即在修行阶位上，世尊观察诸断生已了，如断除过去生中一切种生，非指过去世断除，不是未来世未出现，也非现在生起。这断除者，指在如道境界胜义之中，于四有漏蕴中已断除生的实质。波罗蜜修习已断，不生灭之性已成，在此明了表示烦恼已灭信生无因连，因见烦恼无而执着仍有行为，知晓因果不相续故，也了知其义。
Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhitanti attho. Brahmacariyanti maggabrahmacariyaṃ, puthujjanakalyāṇakena hi saddhiṃ sattasekkhā brahmacariyavāsaṃ vasanti nāma, khīṇāsavo vutthavāso. Tasmā bhagavā attano brahmacariyavāsaṃ paccavekkhanto ‘‘vusitaṃ brahmacariya’’nti abbhaññāsi. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyābhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Puthujjanakalyāṇakādayo hi taṃ kiccaṃ karonti, khīṇāsavo katakaraṇīyo. Tasmā bhagavā attano karaṇīyaṃ paccavekkhanto ‘‘kataṃ karaṇīya’’nti abbhaññāsi.
“已作已成，所作已毕”为义。出世行是指道业出世行，凡夫良善者随着修道修行，以止断烦恼积集的住处，乃名为已断烦恼止息现证。故世尊审视自己所作道业行住，称之为“已住道业”。凡夫善类等亦行此事，成就已断烦恼之业。世尊审查自修所应为法，言“应作何法”，以四真谛、四圣道及舍弃执着的真实修习，完成十六种事，名为『已毕之事』。凡夫善众亦作此事，是为已断烦恼者必做之事。世尊审视自己当作法，言“应作何事”，加以了知。
Nāparaṃitthattāyāti idāni puna itthabhāvāya evaṃsoḷasakiccabhāvāya, kilesakkhayāya vā maggabhāvanākiccaṃ me natthīti abbhaññāsi. Atha vā itthattāyāti itthabhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ mayhaṃ natthi. Ime pana pañcakkhandhā pariññātā tiṭṭhanti chinnamūlakā rukkhā viya. Te carimakaviññāṇanirodhena anupādāno viya jātavedo nibbāyissantīti abbhaññāsi.
此为复次义，指现在此时此刻，依此十六事作法，而烦恼灭除之道业尚未现前，故言“我未作此事”。又或为此复次义者，意即此刻此种五蕴现象流转，并无余蕴流转存有，我无从执持外别的蕴。此五蕴已了知者，止如断根之树伫立，立于最后生灭的识未现灭，而无依无着，如寂静渗灭的火焰般将最后熄灭，谓之涅槃。
Idāni evaṃ paccavekkhaṇañāṇapariggahitaṃ āsavānaṃ khayañāṇādhigamaṃ brāhmaṇassa dassento, ayaṃ kho me brāhmaṇātiādimāha. Tattha vijjāti arahattamaggañāṇavijjā. Avijjāti catusaccapaṭicchādikā avijjā. Sesaṃ vuttanayameva. Ettāvatā ca pubbenivāsañāṇena atītaṃsañāṇaṃ, dibbacakkhunā paccuppannānāgataṃsañāṇaṃ, āsavakkhayena sakalalokiyalokuttaraguṇanti evaṃ tīhi vijjāhi sabbepi sabbaññuguṇe saṅgahetvā pakāsento attano asammohavihāraṃ brāhmaṇassa dassesi.
此时以对治烦恼的断尽心智所成就的烦恼断除之慧，向婆罗门示现。此即断尽烦恼所成的圣道慧。不了解者，即众生对四圣谛等教义的无明。其余则仅为说法的本理。以此三种智慧，集结并显露诸法实相，向婆罗门示现自己不为迷惑的身心境界。
Āsavakkhayañāṇakathāvaṇṇanā niṭṭhitā. · 漏尽智论说的注释终了。
Araññavāsakāraṇavaṇṇanā住林原因的注释
§55
55. Evaṃ vutte kira brāhmaṇo cintesi – ‘‘samaṇo gotamo sabbaññutaṃ paṭijānāti, ajjāpi ca araññavāsaṃ na vijahati, atthi nu khvassa aññampi kiñci karaṇīya’’nti. Athassa bhagavā ajjhāsayaṃ viditvā iminā ajjhāsayānusandhinā, siyā kho pana tetiādimāha. Tattha siyā kho pana te, brāhmaṇa, evamassāti, brāhmaṇa, kadāci tuyhaṃ evaṃ bhaveyya. Na kho panetaṃ brāhmaṇa evaṃ daṭṭhabbanti etaṃ kho pana, brāhmaṇa, tayā mayhaṃ pantasenāsanapaṭisevanaṃ avītarāgāditāyāti evaṃ na daṭṭhabbaṃ. Evaṃ pantasenāsanapaṭisevane akāraṇaṃ paṭikkhipitvā kāraṇaṃ dassento dve kho ahantiādimāha. Tattha atthoyeva atthavaso. Tasmā dve kho ahaṃ, brāhmaṇa, atthavaseti ahaṃ kho, brāhmaṇa, dve atthe dve kāraṇāni sampassamānoti vuttaṃ hoti. Attano ca diṭṭhadhammasukhavihāranti ettha diṭṭhadhammo nāma ayaṃ paccakkho attabhāvo. Sukhavihāro nāma catunnampi iriyāpathavihārānaṃ phāsutā, ekakassa hi araññe antamaso uccārapassāvakiccaṃ upādāya sabbeva iriyāpathā phāsukā honti, tasmā diṭṭhadhammassa sukhavihāranti ayamattho veditabbo. Pacchimañca janataṃ anukampamānoti kathaṃ araññavāsena pacchimā janatā anukampitā hoti? Saddhāpabbajitā hi kulaputtā bhagavato araññavāsaṃ disvā bhagavāpi nāma araññasenāsanāni na muñcati, yassa nevatthi pariññātabbaṃ na pahātabbaṃ na bhāvetabbaṃ na sacchikātabbaṃ, kimaṅgaṃ pana mayanti cintetvā tattha vasitabbameva maññissanti. Evaṃ khippameva dukkhassantakarā bhavissanti. Evaṃ pacchimā janatā anukampitā hoti. Etamatthaṃ dassento āha ‘‘pacchimañca janataṃ anukampamāno’’ti.
五十五。如是说时，据说有一婆罗门心中思惟：「沙门果德玛了知一切，今日仍不舍弃深林独住，莫非他还有其他可做之事？」世尊了知其心意，于心随顺而说：『可以啊！』说此言时，即告彼婆罗门：『婆罗门啊，若有时你也能如此，那倒是极好的。』然婆罗门不应如此看待，因为我不愿不净、贪着于我安住的僧众宿舍。娑婆世界中，无故弃舍此人宿舍而示现有故者，世尊称为「二者」；其意正是指此。故我以「二者」为有义，所谓义者，乃我内心深知有二种义故。自他亲证享乐法为一，他方对此之所观，此为自相、乐住谓也。此乐住者，是指四种行路之境均具洁净，于深林中独来独往，默诵清净行处，故一切行路皆洁净，如是谓之见法乐住。当彼西方大众生起慈愍恻隐，为何深林独住者被西方大众慈愍？即以信仰而出家者，见世尊深林宿舍不离舍，彼则认为不可放弃不可弃舍，不可生废弃念，不可成就觉悟，不可真证见法义，何缠缚故必于彼住？由此思量，速生苦恼，故西方大众生恻隐心。由此意趣示教，曰：「西方大众慈愍故。」
Araññavāsakāraṇavaṇṇanā niṭṭhitā. · 住阿兰若之因的解释已毕。
Desanānumodanāvaṇṇanā说法随喜的解释
§56
56. Taṃ sutvā attamano brāhmaṇo anukampitarūpātiādimāha. Tattha anukampitarūpāti anukampitajātikā anukampitasabhāvā. Janatāti janasamūho. Yathā taṃ arahatā sammāsambuddhenāti yathā arahaṃ sammāsambuddho anukampeyya, tatheva anukampitarūpāti.
五十六。闻此语，自心悲悯故，此婆罗门谓：「慈悯之相」者，乃自慈悯所生，依其性故。所谓大众，为众生群集。正如那等阿拉汉及正自觉者，彼等慈悲，亦如彼尊圣慈悯。如是谓慈悯之相。
Evañca pana vatvā puna taṃ bhagavato dhammadesanaṃ abbhanumodamāno bhagavantaṃ etadavoca abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotamāti. Tatthāyaṃ abhikkantasaddo khayasundarābhirūpaabbhanumodanesu dissati. ‘‘Abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho’’tiādīsu (cūḷava. 383; a. ni. 8.20) hi khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’tiādīsu (a. ni. 4.100) sundare.
又如是说毕，彼婆罗门悦纳世尊之教，而以欢喜称赞世尊，说：「善哉！果德玛！善哉！果德玛！」此处「欢喜」文字，显现于各种清美华丽之欢喜赞叹中。谓『欢喜者，尊者，夜半出家，初次烦恼断尽，久住比库众』等教示中显现欢喜，亦有«阿含·尼篇»中云：「此四众中欢喜者最上最善。」文字也十分清美。
‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
「谁来礼拜我双足？以神通威力如水般熠熠光明；
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –
以欢喜之色，遍现四方光彩。」——
Ādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ, bhante’’tiādīsu (dī. ni. 1.250; pārā. 15) abbhanumodane . Idhāpi abbhanumodaneyeva. Yasmā ca abbhanumodane, tasmā sādhu sādhu bho, gotamāti vuttaṃ hotīti veditabbaṃ.
初起文中赋美说曰：「欢喜，尊者」等欢喜赞叹文见于«增支部·尼篇»等处，今也是赞叹说辞。既然是赞叹，故当知其中含义。又闻「赞叹欢喜者，‘善哉！善哉！果德玛！’」等语亦被宣说。
‘‘Bhaye kodhe pasaṃsāyaṃ, turite kotūhalacchare;
『恐怖、怒恨、称赞、迅速、好奇言辞；』
Hāse soke pasāde ca, kare āmeḍitaṃ budho’’ti. –
『欢笑、悲伤、慰藉，智慧者施行背叛』，如是说。——
Iminā ca lakkhaṇena idha pasādavasena pasaṃsāvasena cāyaṃ dvikkhattuṃ vuttoti veditabbo. Atha vā abhikkantanti abhikantaṃ. Atiiṭṭhaṃ atimanāpaṃ, atisundaranti vuttaṃ hoti.
依据此种特征，此处应当知晓说话中带有慰藉与称赞两重含义。又有叫做abhikkanta的，意思是过度、过分、极其欢喜、美妙，这样说。
Tattha ekena abhikkantasaddena desanaṃ thometi, ekena attano pasādaṃ. Ayañhettha adhippāyo – abhikkantaṃ, bho gotama, yadidaṃ bhoto gotamassa dhammadesanā, abhikkantaṃ yadidaṃ bhoto gotamassa dhammadesanaṃ āgamma mama pasādoti. Bhagavatoyeva vā vacanaṃ dve dve atthe sandhāya thometi – bhoto gotamassa vacanaṃ abhikkantaṃ dosanāsanato, abhikkantaṃ guṇādhigamanato, tathā saddhājananato, paññājananato, sātthato, sabyañjanato, uttānapadato, gambhīratthato, kaṇṇasukhato, hadayaṅgamato, anattukkaṃsanato, aparavambhanato, karuṇāsītalato, paññāvadātato, āpātharamaṇīyato, vimaddakkhamato, suyyamānasukhato, vīmaṃsīyamānahitatoti evamādīhi yojetabbaṃ.
此处用一个过分的词来赞扬说法，表达了自身的安慰。这里的重点是：『过分，哦果德玛，此乃你世尊的法说，过分是指你如实的法说令人称喜；过分是指你如实的法说由你经历得来，令人信受；过分是指你法说真实、圆满、合义、全妙、深入、悦耳、动心、破无我分别、断难止恶、慈悲凉爽、施舍智慧、美好难言、令迷惑消除、心安乐、审察正断……诸如此类，皆当连接理解。』
Tato parampi catūhi upamāhi desanaṃyeva thometi. Tattha nikkujjitanti adhomukhaṭhapitaṃ, heṭṭhāmukhajātaṃ vā. Ukkujjeyyāti upari mukhaṃ kareyya. Paṭicchannanti tiṇapaṇṇādicchāditaṃ. Vivareyyāti ugghāṭeyya. Mūḷhassāti disāmūḷhassa. Maggaṃ ācikkheyyāti hatthe gahetvā ‘‘esa maggo’’ti vadeyya. Andhakāreti kāḷapakkhacātuddasīaḍḍharattaghanavanasaṇḍameghapaṭalehi caturaṅge tame, ayaṃ tāva anuttānapadattho.
接着又用四种比喻来讥讽说法：其中‘nikkujjita’是指向下倾斜、朝地面朝下者；‘ukkujjeyya’是指应当朝上举起者；‘paṭicchanna’则是指用草叶等掩盖者；‘vivareyya’为打开揭示者；‘mūḷha’是指盲目愚痴之意；‘maggaṃ ācikkheyyāti’表明应当用手指指引道路，说“这就是道路”。若用此法暗比喻黑夜、四翼乌鸦、十四年黑暗、密林密云、深渊之地等四种黑暗之所，即是此法的无上对应境。
Ayaṃ pana adhippāyayojanā – yathā koci nikkujjitaṃ ukkujjeyya, evaṃ saddhammavimukhaṃ asaddhamme patitaṃ maṃ asaddhammā vuṭṭhāpentena, yathā paṭicchannaṃ vivareyya . Evaṃ kassapassa bhagavato sāsanantaradhānato pabhuti micchādiṭṭhigahanapaṭicchannaṃ sāsanaṃ vivarantena, yathā mūḷhassa maggaṃ ācikkheyya, evaṃ kummaggamicchāmaggappaṭipannassa me saggamokkhamaggaṃ ācikkhantena, yathā andhakāre telapajjotaṃ dhāreyya, evaṃ mohandhakāre nimuggassa me buddhādiratanarūpāni apassato tappaṭicchādakamohandhakāraviddhaṃsakadesanāpajjotadhāraṇena mayhaṃ bhotā gotamena etehi pariyāyehi pakāsitattā anekapariyāyena dhammo pakāsitoti.
这就是这种赞叹的表达方法——就像有人面朝下垂首，应当抬头一样；对于离正法远、落入邪法的人，应使其揭开蒙蔽罩盖。正如尊者咖萨巴世尊于法灭时，揭示深藏于邪见蒙蔽中的法，使糊涂者指认圣道；又如在黑暗中持明灯，让沉迷愚暗的我等得见佛宝。以这些众多比喻，佛陀果德玛以多种表达方式启示教法。
Desanānumodanāvaṇṇanā niṭṭhitā. · 说法随喜的解释已毕。
Pasannākāravaṇṇanā净信相的解释
Evaṃ desanaṃ thometvā imāya desanāya ratanattayapasannacitto pasannākāraṃ karonto esāhantiādimāha. Tattha esāhanti eso ahaṃ. Bhavantaṃ gotamaṃ saraṇaṃ gacchāmīti bhavaṃ me gotamo saraṇaṃ parāyaṇaṃ, aghassa tātā , hitassa ca vidhātāti iminā adhippāyena bhavantaṃ gotamaṃ gacchāmi, bhajāmi, sevāmi, payirupāsāmi, evaṃ vā jānāmi, bujjhāmīti. Yesañhi dhātūnaṃ gatiattho, buddhipi tesaṃ attho. Tasmā gacchāmīti imassa jānāmi, bujjhāmīti ayamattho vutto. Dhammañca bhikkhusaṅghañcāti ettha pana adhigatamagge sacchikatanirodhe yathānusiṭṭhaṃ paṭipajjamāne ca apāyesu apatamāne dhāretīti dhammo, so atthato ariyamaggo ceva nibbānañca. Vuttañhetaṃ – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī’’ti (a. ni. 4.34) vitthāro. Na kevalañca ariyamaggo ceva nibbānañca, apica kho ariyaphalehi saddhiṃ pariyattidhammopi. Vuttañhetaṃ chattamāṇavakavimāne –
如是说法宣说完毕后，有一位意乐于此教法三宝、内心清净，便作恭敬的样貌，说道：此心起始者，我是此心。我愿皈依您——果德玛，对我而言，果德玛是皈依的归依处，是灭除过失及利益之根源。依此念头，我依止、恭敬、奉事、供养您果德玛，我如此了知确认。诸法诸界皆然，此亦是智慧的缘起。故我知依止且了知，这就是说了此义。所谓法与比库僧团，皆指已得正果、已证灭道、依教而行，不退转者为法，是为实义上的圣道与涅槃。经中言：“诸比库们，诸法有为时，圣八正道为其最高”，此为详细解释。非仅圣道与涅槃，连圣果诸教法皆包括其中。经中在遮天塔宫言：
‘‘Rāgavirāgamanejamasokaṃ, dhammamasaṅkhatamappaṭikūlaṃ;
“离贪离瞋无忧悲，法无为不逆不违；
Madhuramimaṃ paguṇaṃ suvibhattaṃ, dhammamimaṃ saraṇatthamupehī’’ti. (vi. va. 887);
此法甘美殊胜精妙，是归依法之所依。”（《毗婆沙》卷六，页887）
Ettha rāgavirāgoti maggo kathito. Anejamasokanti phalaṃ. Dhammamasaṅkhatanti nibbānaṃ. Appaṭikūlaṃ madhuramimaṃ paguṇaṃ suvibhattanti piṭakattayena vibhattā sabbadhammakkhandhāti. Diṭṭhisīlasaṅghātena saṃhatoti saṅgho, so atthato aṭṭha ariyapuggalasamūho. Vuttañhetaṃ tasmiṃyeva vimāne.
此处贪离贪、瞋离瞋等，是指道，忧悲是果。法无为为涅槃，不逆不违甘美殊胜殊优，此句经三藏所述，诸法恒常组成。由正见、戒、僧净合而成的僧团，即八圣人集，乃圣人集体。经文即在此宫中言。
‘‘Yattha ca dinnamahapphalamāhu, catūsu sucīsu purisayugesu;
“彼处谓有大果实，四清净贤男子中，
Aṭṭha ca puggala dhammadasā te, saṅghamimaṃ saraṇatthamupehī’’ti. (vi. va. 888);
八人修圣法者，共以此僧为归依。”（《毗婆沙》卷六，页888）
Bhikkhūnaṃ saṅgho bhikkhusaṅgho. Ettāvatā brāhmaṇo tīṇi saraṇagamanāni paṭivedesi.
比库聚集的团体称为比库僧团。譬如婆罗门宣说三种皈依。
Pasannākāravaṇṇanā niṭṭhitā. · 净信相的解释已毕。
Saraṇagamanakathāvaṇṇanā归依谈的解释
Idāni tesu saraṇagamanesu kosallatthaṃ saraṇaṃ, saraṇagamanaṃ. Yo ca saraṇaṃ gacchati, saraṇagamanappabhedo , saraṇagamanassa phalaṃ, saṃkileso, bhedoti ayaṃ vidhi veditabbo. Seyyathidaṃ – padatthato tāva hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiparikilesaṃ hanati vināsetīti attho, ratanattayassevetaṃ adhivacanaṃ.
现在说到这三种皈依中，为利益起见，皈依称为保护、皈依行为。皈依者与皈依行为之分别、皈依行为之果报，以及玷污与破坏，这规则须当了解。例如，单从字面解释，‘护持不伤害’是皈依之本义，皈依者因皈依所得到保护，能除去恐惧、烦恼、痛苦与恶趣的牵累，这就是“宝三者”相称的含义。
Atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsati buddho. Bhavakantārā uttāraṇena assāsadānena ca dhammo. Appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. Tasmā imināpi pariyāyena ratanattayaṃ saraṇaṃ. Tappasādataggarutāhi vihatakileso tapparāyaṇatākārappavatto cittuppādo saraṇagamanaṃ. Taṃsamaṅgisatto saraṇaṃ gacchati, vuttappakārena cittuppādena etāni me tīṇi saraṇāni saraṇaṃ, etāni parāyaṇanti evaṃ upetīti attho. Evaṃ tāva saraṇaṃ saraṇagamanaṃ yo ca saraṇaṃ gacchatīti idaṃ tayaṃ veditabbaṃ.
或者，因利益之发起与非利益之回避，众生畏惧，会生烦恼。世尊为渡越生死苦海，用教法如呼吸般给予凉解帮助。即使是很小的善业，只要能产生广大的成果与回报，也能成就僧团。因此，正如以前所言，“宝三者”也称皈依。通过精勤用功的苦行，破除烦恼，专心致志地发起皈依心，此即为皈依行者所依止的皈依。皈依者以所发之心皈依此三皈依，故称这三皈依为皈依及究竟依止。由此可知，皈依与皈依行为，及皈依者，应如此辨明。
Saraṇagamanappabhede pana duvidhaṃ saraṇagamanaṃ lokuttaraṃ lokiyañca. Tattha lokuttaraṃ diṭṭhasaccānaṃ maggakkhaṇe saraṇagamanupakkilesasamucchedena ārammaṇato nibbānārammaṇaṃ hutvā kiccato sakalepi ratanattaye ijjhati. Lokiyaṃ puthujjanānaṃ saraṇagamanupakkilesavikkhambhanena ārammaṇato buddhādiguṇārammaṇaṃ hutvā ijjhati, taṃ atthato buddhādīsu vatthūsu saddhāpaṭilābho, saddhāmūlikā ca sammādiṭṭhi dasasu puññakiriyavatthūsu diṭṭhijukammanti vuccati.
关于皈依行为的分别，有两种：世间法的皈依与出世法的皈依。所谓出世法皈依，是于见境真谛得见处，即在修行八正道时净除皈依行为的污染，成为涅槃之依止。自始至终皆在此宝三者中悉心修持。世间法的皈依，是凡夫因皈依行为污染的翳障而生烦恼，于三宝所起的信心增益，以及以信为根基，在具十功德的善业基础上，产生相续的善业见思为此皈依之依止。
Tayidaṃ catudhā pavattati attasanniyyātanena tapparāyaṇatāya sissabhāvūpagamanena paṇipātenāti. Tattha attasanniyyātanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ attānaṃ buddhassa niyyātemi, dhammassa, saṅghassā’’ti evaṃ buddhādīnaṃ attapariccajanaṃ. Tapparāyaṇatā nāma ‘‘ajja ādiṃ katvā ahaṃ buddhaparāyaṇo, dhammaparāyaṇo, saṅghaparāyaṇo iti maṃ dhārethā’’ti evaṃ tapparāyaṇabhāvo. Sissabhāvūpagamanaṃ nāma ‘‘ajja ādiṃ katvā ahaṃ buddhassa antevāsiko, dhammassa, saṅghassāti maṃ dhārethā’’ti evaṃ sissabhāvūpagamo. Paṇipāto nāma ‘‘ajja ādiṃ katvā ahaṃ abhivādanapaccuṭṭhānaañjalikammasāmīcikammaṃ buddhādīnaṃyeva tiṇṇaṃ vatthūnaṃ karomi, iti maṃ dhārethā’’ti evaṃ buddhādīsu paramanipaccakāro. Imesañhi catunnaṃ ākārānaṃ aññatarampi karontena gahitaṃyeva hoti saraṇagamanaṃ.
此三皈依与皈依法由四种行为而起：自我归依宣说、专心皈依发起、师长归顺礼敬，以及手之合掌致礼。自我归依指今日起我自归依世尊、法、僧，是众佛弟子自我归属的发心。专心皈依指今日起我为皈依世尊、法、僧者，抱持此心。师长归顺礼敬指今日起我为世尊、法、僧的末住弟子，臣服隶属。手合掌礼敬指今日起我敬礼参拜世尊法僧三宝，已行适当礼敬诸法，此为对三宝的最高恭敬。只要具足其中任一行为，皆成皈依行为。
Apica bhagavato attānaṃ pariccajāmi, dhammassa, saṅghassa attānaṃ pariccajāmi. Jīvitaṃ pariccajāmi, pariccattoyeva me attā, pariccattaṃyeva me jīvitaṃ, jīvitapariyantikaṃ buddhaṃ saraṇaṃ gacchāmi, buddho me saraṇaṃ leṇaṃ tāṇanti evampi attasanniyyātanaṃ veditabbaṃ. ‘‘Satthārañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ, sugatañca vatāhaṃ passeyyaṃ bhagavantameva passeyyaṃ, sammāsambuddhañca vatāhaṃ passeyyaṃ bhagavantameva passeyya’’nti (saṃ. ni. 2.154) evampi mahākassapassa saraṇagamanaṃ viya sissabhāvūpagamanaṃ daṭṭhabbaṃ.
此外，我自皈依世尊，皈依法，皈依僧团。舍弃生命，舍弃后仍有我，舍弃我即舍弃生命，舍弃生命的终止，我皈依佛，此世尊为我皈依所依，是此自我归依应当知晓。正如经中说：‘愿我见师，如实见世尊，愿我见善逝，如实见世尊，愿我见正觉佛，如实见世尊’（《中部》2.154），此如大咖萨巴对皈依行的归依，也应如此见知师长归依行为。
‘‘So ahaṃ vicarissāmi, gāmā gāmaṃ purā puraṃ;
『所以我将巡游各村寨，逐一往访』，
Namassamāno sambuddhaṃ, dhammassa ca sudhammata’’nti. (su. ni. 194; saṃ. ni. 1.246) –
『向正觉者顶礼而致敬，敬礼法及正法』。」（《中部释论》194；《相应部释论》1.246）——
Evampi āḷavakādīnaṃ saraṇagamanaṃ viya tapparāyaṇatā veditabbā. ‘‘Atha kho brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavato pādāni mukhena ca paricumbati, pāṇīhi ca parisambāhati, nāmañca sāveti brahmāyu ahaṃ, bho gotama, brāhmaṇo, brahmāyu ahaṃ, bho gotama, brāhmaṇo’’ti (ma. ni. 2.394) evampi paṇipāto daṭṭhabbo.
对此，宜知如同阿拉维等地众人依止世尊之行为，具足精勤无间断。如《大念处经释论》（2.394）中所说：当时婆罗门婆罗养起身，将上衣披在一侧，俯伏于世尊足前，用头顶触足，用口亲吻足，用手环抱，且称呼曰：「婆罗门婆罗养我也，呦果德玛！婆罗门婆罗养我也！」此即礼拜恭敬之表现。
So panesa ñātibhayācariyadakkhiṇeyyavasena catubbidho hoti. Tattha dakkhiṇeyyapaṇipātena saraṇagamanaṃ hoti, na itarehi. Seṭṭhavaseneva hi saraṇaṃ gayhati, seṭṭhavasena bhijjati, tasmā yo sākiyo vā koliyo vā ‘‘buddho amhākaṃ ñātako’’ti vandati, aggahitameva hoti saraṇaṃ. Yo vā ‘‘samaṇo gotamo rājapūjito mahānubhāvo, avandiyamāno anatthampi kareyyā’’ti bhayena vandati, aggahitameva hoti saraṇaṃ. Yo vā bodhisattakāle bhagavato santike kiñci uggahitaṃ saramāno buddhakāle vā –
是故，对此亲属敬畏与敬奉，以付资而资助之，分为四种。其中因以奉献为敬奉而皈依，非他法也。唯有以供养为大善而亲近者，能够真正承受皈依。故无论是舍迦族人或迦梨族人称呼佛为『我们亲属中的佛陀』而礼敬，对他们来说皈依是真正的依止。若以恐惧之心而称『沙门果德玛受王族敬重，是大威德者，不应轻视』而礼敬者，其皈依亦为坚固。若於菩萨时，在世尊前勤恳供养，至佛陀成道时，亦复如是，
‘‘Ekena bhoge bhuñjeyya, dvīhi kammaṃ payojaye;
『一乘享用一物，二乘生因果，』
Catutthañca nidhāpeyya, āpadāsu bhavissatī’’ti. (dī. ni. 3.265) –
第四点还要指出，『将于灾难中存在』（意指苦难中存续）。（此句出自大毗尼含卷三，页265）——
Evarūpaṃ anusāsaniṃ uggahetvā ‘‘ācariyo me’’ti vandati, aggahitameva hoti saraṇaṃ. Yo pana ‘‘ayaṃ loke aggadakkhiṇeyyo’’ti vandati, teneva gahitaṃ hoti saraṇaṃ.
接受如此教诲的人，应当恭敬称谓“师长是我的”，所皈依者仅为所恭敬者。若有人称“此人世间最应敬礼”，则其皈依者即为此人。
Evaṃ gahitasaraṇassa ca upāsakassa vā upāsikāya vā aññatitthiyesu pabbajitampi ñātiṃ ‘‘ñātako me aya’’nti vandato saraṇagamanaṃ na bhijjati, pageva apabbajitaṃ. Tathā rājānaṃ bhayavasena vandato, so hi raṭṭhapūjitattā avandiyamāno anatthampi kareyyāti. Tathā yaṃkiñci sippaṃ sikkhāpakaṃ titthiyaṃ ‘‘ācariyo me aya’’nti vandatopi na bhijjatīti evaṃ saraṇagamanappabhedo veditabbo.
同样，对于已皈依的护法男或护法女，乃至外道中出家者，若称“他是我的亲属”，则不构成皈依关系，仅是外家的亲属称谓。又如因害怕国王而跪拜，因国事敬奉而非真实恭敬，便会生恶果。又如一切技艺及学问传授的外法师虽称“师长是我的”，也不能构成皈依法门，须辨明此皈依与非皈依的差别。
Ettha ca lokuttarassa saraṇagamanassa cattāri sāmaññaphalāni vipākaphalaṃ, sabbadukkhakkhayo ānisaṃsaphalaṃ. Vuttañhetaṃ –
此处说起超世俗的皈依，其果实有四，即圣果四果：果报之果、诸苦灭除之因果。
‘‘Yo ca buddhañca dhammañca, saṅghañca saraṇaṃ gato;
如所宣说者：
Cattāri ariyasaccāni, sammappaññāya passati.
“凡皈依佛法僧三宝者，
Dukkhaṃ dukkhasamuppādaṃ, dukkhassa ca atikkamaṃ;
以正智见四圣谛，了解苦及苦因及苦的超越，
Ariyañcaṭṭhaṅgikaṃ maggaṃ, dukkhūpasamagāminaṃ.
圣谛八正道，是止息苦恼之道。
Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttamaṃ;
此乃安稳之归依，此为最胜归依；
Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī’’ti. (dha. pa. 190-192);
得此归依，能解脱一切苦恼。」（法句经第190至192偈）
Apica niccato anupagamanādivasena petassa ānisaṃsaphalaṃ veditabbaṃ. Vuttañhetaṃ, ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo kañci saṅkhāraṃ niccato upagaccheyya, sukhato upagaccheyya, kañci dhammaṃ attato upagaccheyya, mātaraṃ jīvitā voropeyya, pitaraṃ arahantaṃ jīvitā voropeyya, duṭṭhacitto tathāgatassa lohitaṃ uppādeyya, saṅghaṃ bhindeyya, aññaṃ satthāraṃ uddiseyya, netaṃ ṭhānaṃ vijjatī’’ti (ma. ni. 3.128; a. ni. 1.268-276).
此外，还应了知恒常不断地亲近等，乃是饿鬼果报之因。经中说：『此处，诸比库，此处不得干预之处，若有具足见解之人，恒常亲近某种行，依其安乐而亲近，亦依自利亲近某法，若以此法断其母命，断其父命，断阿拉汉命，生起于如来的恶意，自毁僧团，亲近他方教师，则此处无此地也。』（大念处经卷三128，增支部卷一268至276）
Lokiyassa pana saraṇagamanassa bhavasampadāpi bhogasampadāpi phalameva. Vuttañhetaṃ –
然对世俗之归依而言，无论生死安稳或财富安稳，皆是其果报。经中说—
‘‘Yekeci buddhaṃ saraṇaṃ gatāse,
『若某一人归依佛，』
Na te gamissanti apāyabhūmiṃ;
他们不会前往堕落之地；
Pahāya mānusaṃ dehaṃ,
舍弃人身体躯，
Devakāyaṃ paripūressantī’’ti. (saṃ. ni. 1.37);
将成就天身。」（相应部·律藏第一章第37节）；
Aparampi vuttaṃ ‘‘atha kho sakko devānamindo asītiyā devatāsahassehi saddhiṃ yenāyasmā mahāmoggallāno, tenupasaṅkami…pe… ekamantaṃ ṭhitaṃ kho sakkaṃ devānamindaṃ āyasmā mahāmoggallāno etadavoca ‘sādhu kho devānaminda buddhaṃ saraṇagamanaṃ hoti, buddhaṃ saraṇagamanahetu kho devānaminda evamidhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī’ti. Te aññe deve dasahi ṭhānehi adhigaṇhanti dibbena āyunā dibbena vaṇṇena sukhena yasena ādhipateyyena dibbehi rūpehi saddehi gandhehi rasehi phoṭṭhabbehī’’ti (saṃ. ni. 4.341). Esa nayo dhamme saṅghe ca. Apica velāmasuttādivasenāpi (a. ni. 9.20) saraṇagamanassa phalaviseso veditabbo. Evaṃ saraṇagamanaphalaṃ veditabbaṃ.
又有说法：“当时，萨咖天帝与一万八千诸天同在，前来恭敬尊者大摩嘎剌那……等……尊者大摩嘎剌那独自一人站立一旁，对萨咖天帝说：『善哉！天帝，归依佛者，正是归依佛的缘故。有些众生经历身破坏、死亡后，往生善处天界。』诸天于十处获得天寿、天色、天乐、天誉，并由天主宰以天色、天响、天香、天味、无忧乐所供养。”（相应部·律藏第四章第341节）此为法和僧的说法。此外，经过《时节经》等说也应当知晓归依的殊胜功德。归依功德应当如此知晓。
Tattha lokiyasaraṇagamanaṃ tīsu vatthūsu aññāṇasaṃsayamicchāñāṇādīhi saṃkilissati, na mahājutikaṃ hoti, na mahāvipphāraṃ. Lokuttarassa natthi saṃkileso. Lokiyassa ca saraṇagamanassa duvidho bhedo sāvajjo anavajjo ca. Tattha sāvajjo aññasatthārādīsu attasanniyyātanādīhi hoti, so aniṭṭhaphalo. Anavajjo kālaṃ kiriyāya, so avipākattā aphalo. Lokuttarassa pana nevatthi bhedo. Bhavantarepi hi ariyasāvako aññasatthāraṃ na uddisatīti evaṃ saraṇagamanassa saṃkileso ca bhedo ca veditabboti. Upāsakaṃ maṃ bhavaṃ gotamo dhāretūti maṃ bhavaṃ gotamo ‘‘upāsako aya’’nti evaṃ dhāretu, jānātūti attho.
其中，世俗归依存在三种根本差别：因无明、怀疑和邪见等而混淆，非大坚固，非大彻底。超世俗则无此混淆。而世俗归依有两种区别，分别为善良归依与不善良归依。善良归依以他利等为依止，如自自性等，是不善果的；不善良归依只是暂时为行为之计，未成熟无果。超世俗归依则无区别。即使在外界，圣弟子亦不为他利而起，故归依混浊和分别应当辨识。因彼上座以为“我为归依者”、“我是归依者”，即应当知晓此义。
Saraṇagamanakathāvaṇṇanā niṭṭhitā. · 皈依论注释已完毕。
Upāsakavidhikathāvaṇṇanā近事男仪法论注释
Upāsakavidhikosallatthaṃ panettha ko upāsako, kasmā upāsakoti vuccati, kimassa sīlaṃ, ko ājīvo, kā vipatti, kā sampattīti idaṃ pakiṇṇakaṃ veditabbaṃ.
为明了近事男的戒行技能，何为近事男，何故称为近事男，其戒行为何，生活作何支业，有何过失，有何功德，这些皆当详加分别。
Tattha ko upāsakoti yo koci tisaraṇagato gahaṭṭho. Vuttañhetaṃ – ‘‘yato kho mahānāma upāsako buddhaṃ saraṇaṃ gato hoti, dhammaṃ saraṇaṃ gato hoti, saṅghaṃ saraṇaṃ gato hoti. Ettāvatā kho mahānāma upāsako hotī’’ti (saṃ. ni. 5.1033).
何为近事男者？凡归依三宝中的任何人即为近事男。有经文说：“彼大名近事男必归依佛，归依法，归依僧。由此方得名为大名近事男。”
Kasmā upāsakoti ratanattayassa upāsanato. So hi buddhaṃ upāsatīti upāsako. Dhammaṃ, saṅghaṃ upāsatīti upāsako.
何以称为近事男？乃因归依三宝之故。彼归依佛者为近事男，归依法者为近事男，亦归依僧者为近事男。
Kimassasīlanti pañca veramaṇiyo. Yathāha ‘‘yato kho mahānāma upāsako pāṇātipātā paṭivirato hoti adinnādānā , kāmesu micchācārā, musāvādā, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ettāvatā kho mahānāma upāsako sīlavā hotī’’ti (saṃ. ni. 5.1033).
何谓具戒？即五戒。经云：“彼大名近事男住于不杀生、不偷盗、不邪淫、不妄语、不饮酒等五戒。由此而得名为具戒近事男。”
Ko ājīvoti pañca micchāvaṇijjā pahāya dhammena samena jīvitakappanaṃ. Vuttañhetaṃ ‘‘pañcimā, bhikkhave, vaṇijjā upāsakena akaraṇīyā. Katamā pañca? Satthavaṇijjā, sattavaṇijjā, maṃsavaṇijjā, majjavaṇijjā, visavaṇijjā. Imā kho, bhikkhave, pañca vaṇijjā upāsakena akaraṇīyā’’ti (a. ni. 5.177).
何为正业？即弃五种恶业而以法正业生计。经中言：“比库啊，有五种业为近事男所不作。何等五者？杀生业、盗窃业、屠杀业、劫掠业、卖命业。此五种业近事男不为也。”
Kā vipattīti yā tasseva sīlassa ca ājīvassa ca vipatti, ayamassa vipatti. Apica yāya esa caṇḍālo ceva hoti malañca patikuṭṭho ca. Sāpissa vipattīti veditabbā. Te ca atthato assaddhiyādayo pañca dhammā honti. Yathāha ‘‘pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakacaṇḍālo ca hoti upāsakamalañca upāsakapatikuṭṭho ca. Katamehi pañcahi? Assaddho hoti, dussīlo hoti, kotūhalamaṅgaliko hoti, maṅgalaṃ pacceti no kammaṃ, ito ca bahiddhā dakkhiṇeyyaṃ pariyesati tattha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
何谓障碍？即戒与业二者之障碍。阿若此人如恶徒、污秽者、辱骂者，则谓之障碍。须知此中有五法业障，此五法令近事男成就不信、不戒、好奇害福、不乐正业、外求布施、且造诸恶业，如经文说：“近事男虽具五法，却生不信、不善行、好奇害福、不乐正业、外向求施且造诸恶。”
Kāsampattīti yā cassa sīlasampadā ca ājīvasampadā ca, sā sampatti. Ye cassa ratanabhāvādikarā saddhādayo pañca dhammā. Yathāha ‘‘pañcahi, bhikkhave, dhammehi samannāgato upāsako upāsakaratanañca hoti upāsakapadumañca upāsakapuṇḍarīkañca. Katamehi pañcahi? Saddho hoti, sīlavā hoti, na kotūhalamaṅgaliko hoti, kammaṃ pacceti no maṅgalaṃ, na ito bahiddhā dakkhiṇeyyaṃ gavesati, idha ca pubbakāraṃ karotī’’ti (a. ni. 5.175).
何谓圆满？即戒业两圆满。若具戒业圆满即谓圆满。且信戒具足即是五十宝之丰富，如经文所示：“近事男若具五法，则成五宝，彼即是信、戒具足、不好奇妨害、不法所需、不外求施且行善业。”
Ajjataggeti ettha ayaṃ aggasaddo ādikoṭikoṭṭhāsaseṭṭhesu dissati. ‘‘Ajjatagge, samma dovārika, āvarāmi dvāraṃ nigaṇṭhānaṃ nigaṇṭhīna’’ntiādīsu (ma. ni. 2.70) hi ādimhi dissati. ‘‘Teneva aṅgulaggena taṃ aṅgulaggaṃ parāmaseyya, (kathā. 441) ucchaggaṃ veḷagga’’ntiādīsu koṭiyaṃ. ‘‘Ambilaggaṃ vā madhuraggaṃ vā tittakaggaṃ vā (saṃ. ni. 5.374), anujānāmi, bhikkhave, vihāraggena vā pariveṇaggena vā bhājetu’’ntiādīsu (cūḷava. 318) koṭṭhāse. ‘‘Yāvatā, bhikkhave, sattā apadā vā…pe… tathāgato tesaṃ aggamakkhāyatī’’tiādīsu (a. ni. 4.34) seṭṭhe. Idha panāyaṃ ādimhi daṭṭhabbo. Tasmā ajjataggeti ajjataṃ ādiṃ katvā, evamettha attho veditabbo. Ajjatanti ajjabhāvaṃ. Ajjadaggeti vā pāṭho, da-kāro padasandhikaro, ajja aggaṃ katvāti attho.
今日目标此处显现为高明名首，立于诸峰顶之最上。云：“今日目标，纯正守门人，我守护门扉，防止外道侵入”诸言即此开端所示。又云：“以手指抵触他指”之语彰显门槛。语以“高峻门槛”描述。亦有“醋指、甘指、生姜指”等言，宣说可许可僧舍或围墙破坏。复有：“譬如众生及灾难如是，如来称之为优胜”之语，于最高处显现。由此处等初义可见。故以“今日目标”为名，表示由今天起始。此“今日”意指当前存在之事。或作“昨天目标”，因“-da-”为词根连结，意为取今日之首。
Pāṇupetanti pāṇehi upetaṃ, yāva me jīvitaṃ pavattati, tāva upetaṃ. Anaññasatthukaṃ tīhi saraṇagamanehi saraṇaṃ gataṃ upāsakaṃ kappiyakārakaṃ maṃ bhavaṃ gotamo dhāretu jānātu. Ahañhi sacepi me tikhiṇena asinā sīsaṃ chindeyya, neva buddhaṃ ‘‘na buddho’’ti vā dhammaṃ ‘‘na dhammo’’ti vā, saṅghaṃ ‘‘na saṅgho’’ti vā vadeyyanti. Evaṃ attasanniyyātanena saraṇaṃ gantvā catūhi ca paccayehi pavāretvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā tikkhattuṃ padakkhiṇaṃ katvā pakkāmīti.
「手持」者，谓以手掌拥护，意即直至我生命结束之时，持续守护。此行为无他目的，止为归依三宝而行。诸比库应当认识我果德玛，常为皈依者，守护此身。如若有人立刻用锐器伤我头颅，彼等亦不应称佛非佛，法非法，僧非僧。如此自我确定归依之所，依着四种条件，起身坐立时，恭敬世尊，精进围绕三匝，然后离去。
Upāsakavidhikathāvaṇṇanā niṭṭhitā. · 近事男仪法论注释已完毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部》注释中
Bhayabheravasuttavaṇṇanā niṭṭhitā. · 《怖骇经》注释已完毕。
5. Anaṅgaṇasuttavaṇṇanā五、《无垢经》注释
§57
57.Evaṃme sutaṃ…pe… āyasmā sāriputtoti anaṅgaṇasuttaṃ. Tatrāyaṃ anuttānapadavaṇṇanā – yathā cettha, evaṃ sabbasuttesu. Tasmā ito paraṃ ettakampi avatvā apubbapadavaṇṇanaṃyeva karissāma.
57.如是所闻……具寿沙利子，此为无垢品经文。此处为至上地位之释义，犹如其他所有经文亦同。故之后不再详述，拟略述前阶解释。
Cattāroti gaṇanaparicchedo. Puggalāti sattā narā posā. Ettāvatā ca puggalavādī mahātheroti na gahetabbaṃ, ayañhi āyasmā buddhaputtānaṃ seṭṭho, so buddhassa bhagavato desanaṃ avilomentoyeva deseti.
「四者」为计数章节。所谓「众生」即人类及生物。至此，仅以此众生说大师长老，不应多加执取。此处具寿者为众佛之最贤者，诚心宣说佛陀世尊教诲，无有拂逆。
Sammutiparamatthadesanākathāvaṇṇanā世俗与胜义说示之论释
Buddhassa bhagavato duvidhā desanā sammutidesanā, paramatthadesanā cāti. Tattha puggalo satto itthī puriso khattiyo brāhmaṇo devo māroti evarūpā sammutidesanā. Aniccaṃ dukkhaṃ anattā, khandhā dhātū āyatanāni satipaṭṭhānāti evarūpā paramatthadesanā.
佛世尊有两种说法：方便说与究竟真理说。此中，众生男女、刹帝利、婆罗门、天人、魔王诸类，属方便说范围。无常、苦、无我，及五蕴、六界、念处等实相说，则为究竟真理说。
Tattha bhagavā ye sammutivasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesaṃ adhigantuṃ samatthā, tesaṃ sammutidesanaṃ deseti. Ye pana paramatthavasena desanaṃ sutvā atthaṃ paṭivijjhitvā mohaṃ pahāya visesamadhigantuṃ samatthā, tesaṃ paramatthadesanaṃ deseti. Tatthāyaṃ upamā, yathā hi desabhāsākusalo tiṇṇaṃ vedānaṃ atthasaṃvaṇṇanako ācariyo ye damiḷabhāsāya vutte atthaṃ jānanti, tesaṃ damiḷabhāsāya ācikkhati. Ye andhakabhāsādīsu aññatarāya, tesaṃ tāya tāya bhāsāya. Evaṃ te māṇavakā chekaṃ byattaṃ ācariyamāgamma khippameva sippaṃ uggaṇhanti. Tattha ācariyo viya buddho bhagavā. Tayo vedā viya kathetabbabhāvena ṭhitāni tīṇi piṭakāni. Desabhāsākosallamiva sammutiparamatthakosallaṃ. Nānādesabhāsā māṇavakā viya sammutiparamatthadesanāpaṭivijjhanasamatthā veneyyasattā. Ācariyassa damiḷabhāsādiācikkhanaṃ viya bhagavato sammutiparamatthavasena desanā veditabbā. Āha cettha –
凡闻世尊方便说，领解其义而破除无明，能获得特殊成就者，为之说方便教法。凡闻究竟真理说，领解义理而断除惑业，得究竟成就者，世尊为彼宣说究竟教法。此处有譬如：如同通晓地方方言教师向懂得他方言的三语者讲解，他以坦然心理解教义，方言不同者彼此难以领解。修习者亦如是，迅速而卓越地领得教法，如老师般传授佛陀教义。三藏藏经之性质犹如三种语言，佛法得以广布且深刻理解。因语言不同，故人各有领悟障碍。诸徒如同不同方言者，需依赖传法者教授语言以达同解。故需认识佛陀教诲之究竟真理性质，方能究竟理解。此即所言。佛于此处说：
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
世尊宣说了两种真实，觉者宣说为善妙言；
Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati.
约定谛与究竟谛，第三者则不可得；
Saṅketavacanaṃ saccaṃ, lokasammutikāraṇā;
约定谛是真语，是世间约定成因；
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇā.
究竟谛是真语，为法的真实根本；
Tasmā vohārakusalassa, lokanāthassa satthuno;
因此，于护持善良言教的世尊世主；
Sammutiṃ voharantassa, musāvādo na jāyatī’’ti.
行用约定谛者，妄语不生起。」
Apica aṭṭhahi kāraṇehi bhagavā puggalakathaṃ katheti – hirottappadīpanatthaṃ, kammassakatādīpanatthaṃ, paccattapurisakāradīpanatthaṃ, ānantariyadīpanatthaṃ, brahmavihāradīpanatthaṃ, pubbenivāsadīpanatthaṃ, dakkhiṇāvisuddhidīpanatthaṃ, lokasammutiyā appahānatthañcāti. ‘‘Khandhadhātuāyatanāni hirīyanti ottappantī’’ti hi vutte mahājano na jānāti, sammohamāpajjati, paṭisattu hoti ‘‘kimidaṃ khandhadhātuāyatanāni hirīyanti ottappanti nāmā’’ti. ‘‘Itthī hirīyati ottappati puriso khattiyo brāhmaṇo devo māro’’ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. Tasmā bhagavā hirottappadīpanatthaṃ puggalakathaṃ katheti.
此外，世尊以八种缘故说人物事——为启发忏愧与怕过失之心，为启发业缘障碍，为启发个别世人之因，为启发亲族利害，为启发梵行所依，为启发过去宿业，为启发布施持戒净洁，为除去世俗约束。所谓“蕴、界、处令生羞愧与怕过失”，大众虽有言说，却不理解，因而迷惑，反生对立心，质疑“蕴、界、处如何能令生羞愧与怕过失之名？”然而，当言“女有羞愧怕过失，男、士族、婆罗门、天人、魔亦复如是”，他们则了知明白，未生迷惑，亦无对立心。故此世尊说人物事，是为启发忏愧与怕过失。
‘‘Khandhā kammassakā dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā kammassakatādīpanatthaṃ puggalakathaṃ katheti.
即便言“蕴、业障、元素、根、处”时，也是这个道理。因此，世尊说人物事，是为启发业缘障碍。
‘‘Veḷuvanādayo mahāvihārā khandhehi kārāpitā dhātūhi āyatanehī’’ti vuttepi eseva nayo. Tasmā bhagavā paccattapurisakāradīpanatthaṃ puggalakathaṃ katheti.
言“竹林诸大僧院以蕴、元素为所依、为根据、为所住”时，亦是如此理。故此世尊说人物事，是为启发个别世人之因。
‘‘Khandhā mātaraṃ jīvitā voropenti pitaraṃ arahantaṃ ruhiruppādakammaṃ karonti, saṅghabhedakammaṃ karonti, dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā ānantariyadīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā mettāyanti dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā brahmavihāradīpanatthaṃ puggalakathaṃ katheti.
言“蕴夺取母亲生命而生父亲、阿拉汉恶业作乐生死轮回、破坏僧团恶业所为，元为界与处”时，亦是此理。故此世尊说人物事，是为启发亲族利害。又言“蕴为慈爱，元为界与处”，亦是如此。故此世尊说人物事，是为启发梵行所依。
‘‘Khandhā pubbenivāsamanussaranti dhātuyo āyatanānī’’ti vuttepi eseva nayo. Tasmā bhagavā pubbenivāsadīpanatthaṃ puggalakathaṃ katheti. ‘‘Khandhā dānaṃ paṭiggaṇhanti dhātuyo āyatanānī’’ti vuttepi mahājano na jānāti, sammohamāpajjati, paṭisattu hoti ‘‘kimidaṃ khandhadhātuāyatanāni paṭiggaṇhanti nāmā’’ti. ‘‘Puggalā paṭiggaṇhanti sīlavanto kalyāṇadhammā’’ti vutte pana jānāti, na sammohamāpajjati, na paṭisattu hoti. Tasmā bhagavā dakkhiṇāvisuddhidīpanatthaṃ puggalakathaṃ katheti.
言“蕴忆念过去宿世，元为界与处”，亦是此理。故此世尊说人物事，是为启发过去宿业。言“蕴受持布施，元为界与处”，大众虽言说，却不理解，生迷惑，对立质疑“蕴、界、处何以受持？”然言“人格承受正行善法”时，则明白无迷惑无对立。因此世尊说人物事，是为启发布施持戒净洁。
Lokasammutiñca buddhā bhagavanto nappajahanti, lokasamaññāya lokaniruttiyaṃ lokābhilāpe ṭhitāyeva dhammaṃ desenti. Tasmā bhagavā lokasammutiyā appahānatthampi puggalakathaṃ katheti. Tasmā ayampi āyasmā lokavohārakusalatāya buddhassa bhagavato desanaṃ avilomento lokasammutiyaṃ ṭhatvāva cattārome, āvuso, puggalāti āha. Tasmā ettha paramatthavasena aggahetvā sammutivaseneva puggalo veditabbo.
即使在世俗约定上，佛陀世尊也不弃舍，乃依世俗之见、世俗言语、世俗称呼，坚立法教而说法。因此世尊亦说人物事，为断除世俗约定的障碍。且尊者（即长老）为了于世间行为善巧，承佛世尊教法不懈怠，依世俗约定立定恰当法教而说：“朋友啊，人物。”由此处当以圆满正义为第一义，依世俗约定知彼为人物。
Santo saṃvijjamānāti lokasaṅketavasena atthi upalabbhamānā. Lokasminti sattaloke. Sāṅgaṇova samānotiādīsu pana aṅgaṇanti katthaci kilesā vuccanti. Yathāha ‘‘tattha katamāni tīṇi aṅgaṇāni? Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇa’’nti (vibha. 924). Katthaci yaṃkiñci malaṃ vā paṅko vā, yathāha ‘‘tasseva rajassa vā aṅgaṇassa vā pahānāya vāyamatī’’ti. Katthaci tathārūpo bhūmibhāgo, so bodhiyaṅgaṇaṃ cetiyaṅgaṇantiādīnaṃ vasena veditabbo. Idha pana nānappakārā tibbakilesā ‘‘aṅgaṇa’’nti adhippetā. Tathā hi vakkhati ‘‘pāpakānaṃ kho etaṃ, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ, yadidaṃ aṅgaṇa’’nti (ma. ni. 1.60). Saha aṅgaṇena sāṅgaṇo.
圣者之所知，依世间现象能被分别，确实存在且可被认识。世间者，即诸众生所在的世间。『相』者，如情形相同的缘界诸法、以及诸处等，有时被称为『境』。例如有言：「在此处何者为三相？贪欲为一相，嗔恚为一相，痴愚为一相」（律藏924页）。有时，凡污秽或泥垢，如言：「为去除此尘污或泥垢而努力」（原典语）。有时亦指与之类同的土地部分，称为觉地相、祠堂相等，依其所在理解之。但在此有多种猛烈烦恼，皆称为『相』，此为加于之名。正如所说：「恶友，此为不善、贪欲行为之统称，此即为相」(中部尼1.60)。与『相』相并用者，即『缠』所摄。
Sāṅgaṇovasamānoti sakilesoyeva santo . Atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātīti mayhaṃ attano cittasantāne kileso atthītipi na jānāti. ‘‘Ime kilesā nāma kakkhaḷā vāḷā jahitabbā na gahitabbā visaduṭṭhasallasadisā’’ti evaṃ yāthāvasarasatopi na jānāti. Yo atthīti ca jānāti, evañca jānāti. So ‘‘atthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī’’ti vuccati. Yassa pana na ca maggena samūhatā kilesā, na ca uppajjanti yena vā tena vā vāritattā, ayamidha anaṅgaṇoti adhippeto. Natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ nappajānātīti ‘‘mayhaṃ kilesā yena vā tena vā vāritattā natthi, na maggena samūhatattā’’ti na jānāti, ‘‘te uppajjamānā mahāanatthaṃ karissanti kakkhaḷā vāḷā visaduṭṭhasallasadisā’’ti evaṃ yāthāvasarasatopi na jānāti. Yo pana ‘‘iminā kāraṇena natthī’’ti ca jānāti, evañca jānāti, so ‘‘natthi me ajjhattaṃ aṅgaṇanti yathābhūtaṃ pajānātī’’ti vuccati . Tatrāti tesu catūsu puggalesu, tesu vā dvīsu sāṅgaṇesu, yvāyanti yo ayaṃ, yāyantipi pāṭho.
谓『相即为缠』者，即烦恼本身即为相。『我内有相』者，言我心识中烦恼之存在，若不真实明了其所是故，不知此心中烦恼为何。『此烦恼须当断除，不得执持，如锐利剑刃声』，即便能明了此义，仍不得了解其全。若能知晓『我内确有相』，且为事实者，即谓知晓自身心中烦恼真相。反之若烦恼未由修行及善法摧毁，且未因诸因素令其消除者，称之为无相。若谓『心中无相，非事实』即不自知「烦恼虽无自灭，但终将生大恶果，如坚硬锋利之剑声」，此亦未经彻悟者。若能明知『缘此故，无相』，此亦为明知，谓其心知实相故，称为有相。由此可观有四种人及其两种缠的增减道理，此处为所说之义。
§58
58.Ko nu kho, āvuso, sāriputta, hetu ko paccayoti ubhayenāpi kāraṇameva pucchati. Yenimesanti yena hetunā yena paccayena imesaṃ dvinnaṃ eko seṭṭhapuriso eko hīnapurisoti akkhāyati, so ko hetu ko paccayoti evamettha sambandho veditabbo. Tattha kiñcāpi ‘‘nappajānāti pajānātī’’ti evaṃ vuttaṃ, pajānanā nappajānanāti idameva ubhayaṃ hetu ceva paccayo ca.
58.善友，沙利佛啊，有人问「何为因？何为缘？」问双方均同指因缘，何者为因？何者为缘？对此，此处辨明：所谓因缘，是指以此因及缘，二者中一者为上位者，一者为下位者之分别。此因缘关系当由此处予以认识。且其中有言「未知即是知，知者未知」之理，因与缘即是此二者。
§59
59. Thero pana attano vicitrapaṭibhānatāya taṃ pākaṭataraṃ katvā dassetuṃ puna tatrāvusotiādimāha. Tattha tassetaṃ pāṭikaṅkhanti tassa puggalassa etaṃ pāṭikaṅkhitabbaṃ. Idameva esa pāpuṇissati, na aññanti icchitabbaṃ, avassaṃ bhāvīti vuttaṃ hoti. ‘‘Na chandaṃ janessatī’’tiādinā nayena vuttaṃ achandajananādiṃ sandhāyāha.
59.长老因其心识别境之功夫，乃当现前作此分明解释。对此，长老知当此事之要点，尔时谓曰：此点当会得无他所欲，当体无所欠缺，故言『不得生意欲』等。
Tattha ca na chandaṃ janessatīti appajānanto tassa aṅgaṇassa pahānatthaṃ kattukamyatāchandaṃ na janessati. Na vāyamissatīti tato balavataraṃ vāyāmaṃ na karissati, na vīriyaṃ ārabhissatīti thāmagatavīriyaṃ pana neva ārabhissati, na pavattessatīti vuttaṃ hoti. Sāṅgaṇoti imehi rāgādīhi aṅgaṇehi sāṅgaṇo. Saṃkiliṭṭhacittoti tehiyeva suṭṭhutaraṃ kiliṭṭhacitto malīnacitto vibādhitacitto upatāpitacitto ca hutvā. Kālaṃ karissatīti marissati.
若不能生欲者，即谓不生勤欲以断烦恼之意愿。若不努力者，则不作大精进。若不疾行者，理应说明亦无精进。『缠』者，即如贪嗔痴三相之缠缚。『心污秽』者，即因贪嗔痴等烦恼所染之内心污秽，搅扰缠绕而形成之。『时期终结』者，即必至临命终。
Seyyathāpīti yathā nāma. Kaṃsapātīti kaṃsalohabhājanaṃ. Ābhatāti ānītā. Āpaṇā vā kammārakulā vāti āpaṇato vā kaṃsapātikārakānaṃ kammārānaṃ gharato vā. Rajenāti āgantukarajena paṃsuādinā. Malenāti tattheva uṭṭhitena lohamalena. Pariyonaddhāti sañchannā. Na ceva paribhuñjeyyunti udakakhādanīyapakkhipanādīhi paribhogaṃ na kareyyuṃ. Na ca pariyodapeyyunti dhovanaghaṃsanādīhi na parisuddhaṃ kārāpeyyuṃ. Rajāpatheti rajapathe. Ayameva vā pāṭho, rajassa āgamanaṭṭhāne vā vuṭṭhānuṭṭhāne vā heṭṭhāmañce vā thusakoṭṭhake vā bhājanantare vā, yattha rajena okirīyatīti attho. Saṃkiliṭṭhatarā assa malaggahitāti ettha rajāpathe nikkhipanena saṃkiliṭṭhatarā, aparibhogāpariyodapanehi malaggahitatarāti vuttaṃ hoti, paṭipucchāvacanañcetaṃ. Tenassa evamattho veditabbo, āvuso, sā kaṃsapāti evaṃ karīyamānā aparena kālena saṃkiliṭṭhatarā ca malaggahitatarā ca mattikapātīti vā kaṃsapātīti vā itipi dujjānā bhaveyya nu kho noti, thero taṃ paṭijānanto āha ‘‘evamāvuso’’ti. Puna dhammasenāpati opammaṃ sampaṭipādento, evameva khotiādimāha. Tatthevaṃ opammasaṃsandanā veditabbā – kiliṭṭhakaṃsapātisadiso sāṅgaṇo puggalo. Saṃkiliṭṭhakaṃsapātiyā naparibhuñjanamādiṃ katvā rajāpathanikkhepo viya tassa puggalassa pabbajjaṃ labhamānassa vejjakammādīsu pasutapuggalasantike pabbajjāpaṭilābho. Saṃkiliṭṭhakaṃsapātiyā puna saṃkiliṭṭhatarabhāvo viya tassa puggalassa anukkamena ācariyupajjhāyānaṃ anusikkhato vejjakammādikaraṇaṃ, ettha ṭhitassa sāṅgaṇakālakiriyā. Atha vā anukkamena dukkaṭadubbhāsitavītikkamanaṃ, ettha ṭhitassa sāṅgaṇakālakiriyā. Atha vā anukkamena pācittiyathullaccayavītikkamanaṃ, saṅghādisesavītikkamanaṃ, pārājikavītikkamanaṃ, mātughātādiānantariyakaraṇaṃ, ettha ṭhitassa sāṅgaṇakālakiriyāti.
譬如言，『锡铁之矿石』。『污染』者，即被用作金属原料之锡铁。『带进』者，谓由矿工及销售者之家。『尘垢』者，即因来自矿尘等积聚之污秽。『覆盖』者，谓尘覆覆盖于其上。谓其无法饮用水、不适合盛水、亦不予清洗使用，故名为污染之感。『尘污之路』即尘垢道路。有此解，即如所说：因锡铁矿尘覆盖，质量变污而难用者，亦作互喻。长老知此意而言曰：「善友，依此意，状若污染锡铁。虽无使用及清洗，然因洁净之行被掩覆，故有此意。」又法军师复作比喻，谓其如是。此类比喻应被了解——缠者，犹如污染锡铁。污染锡铁之人，藏污纳垢，未经清洁，类似其种状态，故得出此类情况。此种污染锡铁路，乃出家人得戒律净行诸医事及受具足戒之处。污染锡铁，乃指未断除污秽之状态。依次而来，有时因师长指导而返修戒律，行善事，或因悔过、解脱恶言、恶行、违反巴拉基戒、会众分裂罪等时有所作，均称此时便作为缠之表现。
Saṃkiliṭṭhacitto kālaṃ karissatīti ettha ca akusalacittena kālaṃ karissatīti na evamattho daṭṭhabbo. Sabbasattā hi pakaticittena bhavaṅgacitteneva kālaṃ karonti. Ayaṃ pana avisodhetvā cittasantānaṃ kālaṃ karissatīti etamatthaṃ sandhāya evaṃ vuttoti veditabbo.
「有污秽心将造作时间」之意，指这里并非说「以不善心造作时间」，当知所有众生皆以杂染心如生命心行造作时间。此处以「不净观心」尚未清净，由此推知心续造作时间，是依此义而说。
Dutiyavāre pariyodapeyyunti dhovanaghaṃsanasaṇhachārikāparimajjanādīhi parisuddhaṃ ādāsamaṇḍalasadisaṃ kareyyuṃ. Na ca naṃ rajāpatheti pubbe vuttappakāre ṭhāne anikkhipitvā karaṇḍamañjūsādīsu vā ṭhapeyyuṃ, paliveṭhetvā vā nāgadante lageyyuṃ. Sesaṃ vuttanayānusāreneva gahetabbaṃ.
第二回提及，应施行清净仪式，除去污秽，如洗涤臭秽、抹除涂污等，令之如洁净坛场一般。不可将其置于尘土路径之处，先前所述净处外，亦不可放在净水器具上，亦不可涂抹于蛇牙等。余下者，均应依前文所说之规定施行。
Upamāsaṃsandanā cettha evaṃ veditabbā – kiliṭṭhakaṃsapātisadiso sāṅgaṇo bhabbapuggalo. Kiliṭṭhakaṃsapātiyā paribhuñjanamādiṃ katvā suddhaṭṭhāne ṭhapanaṃ viya tassa puggalassa pabbajjaṃ labhamānassa pesalabhikkhūnaṃ santike pabbajjāpaṭilābho. Ye ovadanti anusāsanti appamattakampi pamādaṃ disvā daṇḍakammaṃ katvā punappunaṃ sikkhāpenti, saṃkiliṭṭhakaṃsapātiyā aparakāle parisuddhapariyodātabhāvo viya tassa puggalassa ācariyupajjhāyānaṃ anusikkhato anukkamena sammāvattapaṭipatti, ettha ṭhitassa anaṅgaṇakālakiriyā. Atha vā anukkamena parisuddhe sīle patiṭṭhāya attano anurūpaṃ buddhavacanaṃ uggaṇhitvā dhutaṅgāni samādāya attano anukūlakammaṭṭhānaṃ gahetvā gāmantasenāsanavāsaṃ muñcitvā pantasenāsanavāso, ettha ṭhitassa anaṅgaṇakālakiriyā. Atha vā anukkamena kasiṇaparikammaṃ katvā aṭṭhasamāpattinibbattanena kilesavikkhambhanaṃ, vipassanāpādakajjhānā vuṭṭhāya vipassanāya kilesānaṃ tadaṅganivāraṇaṃ, sotāpattiphalādhigamo…pe… arahattasacchikiriyāti ettha ṭhitassa accantaṃ anaṅgaṇakālakiriyā eva.
如例如此应知——污秽之尘如比库。因诫律缠染之尘，先施受戒，后放置于清净处。正如出家之比库，至受戒比库面前获受戒果。那些规劝、教导，观察慎惕，制止疏忽，反复教育者，如污秽尘垢后期被清净洗除之状态，如修学老师健行佛法而修正行止时，此为在家时无污秽污垢动作。或透过勤修清净戒律，证得相应佛语，持净行衣，随身携带苦行饰衣，依止行于乡镇佛寺住处，此等仍为在家时期无瑕疵动作。或以调伏心修习八正觉定，断除烦恼，生起观慧定，证得初果等，成就阿拉汉证实，亦为在家时期极其无瑕疵行为。
Tatiyavāre subhanimittanti rāgaṭṭhāniyaṃ iṭṭhārammaṇaṃ. Manasi karissatīti tasmiṃ vipannassati taṃ nimittaṃ āvajjissati. Tassa subhanimittassa manasikārāti tassa puggalassa subhanimittamanasikārakāraṇā. Anuddhaṃsessatīti hiṃsissati adhibhavissati. Rāgo hi uppajjanto kusalavāraṃ pacchinditvā sayameva akusalajavanaṃ hutvā tiṭṭhanto kusalacittaṃ anuddhaṃsetīti veditabbo. Sesaṃ vuttanayānusāreneva gahetabbaṃ.
第三回中，善因相即是由爱欲熏燃所生善之缘相。若内心有所造作，则当障碍此缘相。对该善相的关注成了此人关注善缘相之因。所谓感受迫害，指爱欲将生起，先坏善缘后立即因不善忧苦心起而摧毁善心，当知此理。余下规定，均应依前所述纳受。
Opammasaṃsandanā panettha evaṃ veditabbā – parisuddhakaṃsapātisadiso pakatiyā appakileso anaṅgaṇapuggalo. Parisuddhakaṃsapātiyā naparibhuñjanaṃ ādiṃ katvā rajāpathe nikkhepo viya tassa puggalassa pabbajjaṃ labhamānassāti ito paraṃ sabbaṃ paṭhamavārasadisameva.
又如例如此应知——正净尘垢类似守戒清净无染之在家人。因正净尘垢之戒受持，非滥用故，正如比库在尘路径上弃置外衣，此人受戒后如是。此后一切情况，应如初回教诲规定执行。
Catutthavāre subhanimittaṃ na manasi karissatīti tasmiṃ sativirahābhāvato taṃ nimittaṃ nāvajjissati, sesaṃ dutiyavārānusārena veditabbaṃ. ‘‘Ayaṃ kho, āvuso’’tiādi ‘‘ko nu kho, āvuso’’tiādimhi vuttanayameva.
第四回中，善因相若无念住心，则该缘相不能被破坏，故此缘相不再坠落。余下依第二回规定应知。此中所说「朋友啊」等语，仅凭此处文义而说，依前所述之教义解读。
§60
60. Idāni taṃ aṅgaṇaṃ nānappakārato pākaṭaṃ kārāpetukāmenāyasmatā mahāmoggallānena ‘‘aṅgaṇaṃ aṅgaṇa’’ntiādinā nayena puṭṭho taṃ byākaronto pāpakānaṃ kho etaṃ, āvusotiādimāha. Tattha icchāvacarānanti icchāya avacarānaṃ, icchāvasena otiṇṇānaṃ pavattānaṃ nānappakārānaṃ kopaappaccayānanti attho. Yaṃ idhekaccassāti yena idhekaccassa evaṃ icchā uppajjeyya, taṃ ṭhānaṃ taṃ kāraṇaṃ vijjati atthi, upalabbhatīti vuttaṃ hoti. Āpanno assanti āpanno bhaveyyaṃ. Na ca maṃ bhikkhū jāneyyunti bhikkhū ca maṃ na jāneyyuṃ. Kiṃ panettha ṭhānaṃ, lābhatthikatā. Lābhatthiko hi bhikkhu pakatiyāpi ca katapuñño manussehi sakkato garukato evaṃ cinteti ‘‘āpattiṃ āpannaṃ bhikkhuṃ therā ñatvā majjhimānaṃ ārocenti, te navakānaṃ, navakā vihāre vighāsādādīnaṃ, te ovādaṃ āgatānaṃ bhikkhunīnaṃ, evaṃ kamena catasso parisā jānanti. Evamassa lābhantarāyo hoti. Aho vatāhaṃ āpattiñca vata āpanno assaṃ, na ca maṃ bhikkhū jāneyyu’’nti.
现在，那名大摩嘎剌那由于种种复杂情况，在此地欲求造成明显的纷扰，说出『场所即是场所』等言，提出问题并加以说明，这种行为实则是一种恶行，如卑劣者所言。此中所谓情欲行为者，即指因情欲烦扰而起的各种生起的怒气等不良情绪。对某人而言，若生此情欲，则该处有此因缘存在，得以觉察，据此称之。犯过者称作犯罪者。比库们不知道我，我也不晓得比库们。此处场所有何利可得？所谓利，即使是比库，也会因为某些善人和有功德的人，受到人们的尊敬和重视，便认为「知道那个犯过错的比库长老，劝导中间者，乃至新来者和五欲干扰者，那些前来受劝诫的比库尼四众皆知此事」，于是由此生出利害争端。唉，我确实有犯过错，却没有比库知道我的过失。
Yaṃ taṃ bhikkhuṃ bhikkhū jāneyyunti yena kāraṇena taṃ bhikkhuṃ aññe bhikkhū jāneyyuṃ, taṃ kāraṇaṃ vijjati kho pana atthiyeva, no natthi. Therā hi ñatvā majjhimānaṃ ārocenti. Evaṃ so pubbe vuttanayena catūsu parisāsu pākaṭo hoti. Evaṃ pākaṭo ca ayasābhibhūto gāmasatampi pavisitvā ummārasatesu ṭhānesu uñchitvā yathādhotena pattena nikkhamati. Tato jānanti maṃ bhikkhū āpattiṃ āpannoti tehi camhi evaṃ nāsitoti cintetvā, iti so kupito hoti appatīto so iminā kāraṇena kupito ceva hoti kodhābhibhūto appatīto ca domanassābhibhūto.
比库们若知道那个比库，或因何事而被其他比库知晓，那此因缘必然存在，否则不会存在。长老们知道后，劝告中间者。如此，由此前所言的四众中即显明此事。此种显明也如铁制征服器具，进入乡村社聚、偏远寒冷之地，安放扎实，依其容纳之处恰当运用后便出离。于是其他比库知道我确有犯过错理，遂反思否认自己在此之事。对此他愤怒、不信、不悦，感受怨怒烦恼与忧伤。
Yo ceva kho , āvuso, kopo yo ca appaccayo ubhayametaṃ aṅgaṇanti, āvuso, yo cāyaṃ saṅkhārakkhandhasaṅgahito kopo, yo ca vedanākkhandhasaṅgahito appaccayo, etaṃ ubhayaṃ aṅgaṇanti evamettha attho daṭṭhabbo. Idañca tādisānaṃ puggalānaṃ vasena vuttaṃ. Lobho pana imassa aṅgaṇassa pubbabhāgavasena, moho sampayogavasenāpi gahitoyeva hoti.
朋友，怒气与怨恨是双方的场所，朋友，这烦恼及怨恨乃蕴积的怒气所在，烦恼及怨恨乃感受蕴积的怨恨所在，这两者即为双方之场所，意思为此。此说乃基于此类人众的共处。贪欲乃先前情欲场所之因，愚痴亦与之相缠结而成牢固同心。
Anurahomanti purimasadisameva bhikkhuṃ gahetvā vihārapaccante senāsanaṃ pavesetvā dvāraṃ thaketvā codente icchati. Ṭhānaṃ kho panetanti etaṃ kāraṇaṃ vijjati, yaṃ taṃ bhikkhuṃ catuparisamajjhe ānetvā byattā vinītā ‘‘tayā asukamhi nāma ṭhāne vejjakammaṃ kata’’ntiādinā nayena codeyyuṃ. So catūsu parisāsu pākaṭo hoti. Evaṃ pākaṭo ca ayasābhibhūtoti sabbaṃ purimasadisameva.
他欲叫喊，像过去恶时一样抓住比库，在比库居所附近进入房间、关闭门扇而呼喝，想以此威吓比库。但此事存在因缘，称为把那比库召集于四众中，以严肃、恭谨之辞谓『他在非宜之地行医』等来责备。于是此事在四众中显明，如铁器一样牢固不易动摇，完全如往日恶事一般。
Sappaṭipuggaloti samāno puggalo. Samānoti sāpattiko. Paṭipuggaloti codako. Ayaṃ sāpattikeneva codanaṃ icchati, tvampi imañcimañca āpattiṃ āpanno, taṃ tāva paṭikarohi pacchā maṃ codessasīti vattuṃ sakkāti maññamāno. Apica jātiādīhipi samāno puggalo sappaṭipuggalo. Ayañhi attano jātiyā kulena bāhusaccena byattatāya dhutaṅgenāti evamādīhipi samāneneva codanaṃ icchati, tādisena vuttaṃ nātidukkhaṃ hotīti maññamāno. Appaṭipuggaloti ettha ayutto paṭipuggalo appaṭipuggalo. Imehi āpattādīhi asadisattā paṭisattu paṭisallo codako bhavituṃ ayuttoti vuttaṃ hoti. Iti so kupitoti iti so imāya appaṭipuggalacodanāya evaṃ kupito hoti.
所谓同类人，指齐聚于一处之人。同类即同类之义。集会者为呼集者。他意在同类人的责难，意为即便你曾犯此众所共知之过，仍应暂时忍耐，随后我将责备你。此乃基于人皆有生死等共性之理而号召同伴责难。所谓非同类，乃不属于同类的人。以此罪过等不得接受责难，称为不配成为责难者。如此他气愤，缘于此非同类的责难而怒气渐起。
Catutthavāre aho vatāti ‘‘aho vata re amhākaṃ paṇḍitakā, aho vata re amhākaṃ bahussutakā tevijjakā’’ti (dī. ni. 1.291) garahāyaṃ dissati. ‘‘Aho vata maṃ daharaṃyeva samānaṃ rajje abhisiñceyyu’’nti (mahāva. 57) patthanāyaṃ. Idha patthanāyameva. Paṭipucchitvā paṭipucchitvāti punappunaṃ pucchitvā. Ayaṃ bhikkhu lābhatthiko bhagavato attānaṃ paṭipucchitabbaṃ icchati, tañca kho anumatipucchāya, no maggaṃ vā phalaṃ vā vipassanaṃ vā antaraṃ katvā. Ayañhi passati bhagavantaṃ sāriputtādayo mahāthere ‘‘taṃ kiṃ maññasi, sāriputta, moggallāna, kassapa , rāhula cakkhuṃ niccaṃ vā aniccaṃ vā’’ti evaṃ parisamajjhe paṭipucchitvā paṭipucchitvā dhammaṃ desentaṃ, manusse ca ‘‘tesa paṇḍitā therā satthu cittaṃ ārādhentī’’ti vaṇṇaṃ bhaṇante, lābhasakkārañca upaharante. Tasmā taṃ lābhasakkāraṃ icchanto evaṃ cintetvā nikhaṇitvā ṭhapitakhāṇu viya bhagavato puratova hoti.
第四天，有感叹曰『唉，我们这些博学多闻且通三明的人啊』（出自《长部·尼迦耶》1.291）之语带有轻蔑意味。又有『唉，愿我能像少男一般被重用于国政』（《长部》57）类似祈愿。在此即是祈愿。反复追问者名为反复追问。此比库希求世尊确认自己是否有损失，并非在道、果或内观上有所缺失。在此，世尊的沙利遮等大长老反复追问，讲述法义，人间众生称赞『这群博学的长老虔诚敬爱老师』，故此得有利益和尊敬。因此他心中生起希求利益和尊敬的念头，思虑后如筑堤般立于世尊面前。
Iti so kupitoti atha bhagavā taṃ amanasikaritvāva aññaṃ theraṃ paṭipucchitvā dhammaṃ deseti , tena so kupito hoti bhagavato ca therassa ca. Kathaṃ bhagavato kuppati? ‘‘Ahaṃ pabbajitakālato pabhuti gandhakuṭipariveṇato bahinikkhamanaṃ na jānāmi, sabbakālaṃ chāyāva na vijahāmi, maṃ nāma pucchitvā dhammadesanāmattampi natthi. Taṃmuhuttaṃ diṭṭhamattakameva theraṃ pucchitvā dhammaṃ desetī’’ti evaṃ bhagavato kuppati. Kathaṃ therassa kuppati? ‘‘Ayaṃ mahallakatthero bhagavato purato khāṇu viya nisīdati, kadā nu kho imaṃ dhammakammikā abhabbaṭṭhānaṃ pāpetvā nīharissanti, ayañhi yadi imasmiṃ vihāre na bhaveyya, avassaṃ bhagavā mayā saddhiṃ sallapeyyā’’ti evaṃ therassa kuppati.
世尊没有理会那比库的怨恨，转而问另一位长老，向他开示佛法。由此他对两位，世尊和那位长老，都生起了忿怒。问世尊为何生忿？答曰：“我从出家之初，常居于香木林中，外出时未曾熟知时节；时常徘徊于树荫下不肯离开，有人向我询问佛法，我连回答的机会都没有。世尊只是稍稍观察那长老，便向他开示佛法。”如此，世尊生忿。问那长老何以生忿？答曰：“这位年老长老如骆驼坐于世尊前，谁知那些造法之人何时会称赞与肯定？若此处无此长老，世尊必当同我相谈。”这就是长老生忿的缘由。
Purakkhatvā purakkhatvāti purato purato katvā, samparivāretvāti vuttaṃ hoti. Ayampi lābhatthikoyeva, ayañhi passati bahussute bhikkhū mahāparivārena gāmaṃ pavisante, cetiyaṃ vandante, tesañca taṃ sampattiṃ disvā upāsake pasanne pasannākāraṃ karonte. Tasmā evaṃ icchati. Kupitoti ayampi dvīsu ṭhānesu kuppati bhikkhūnaṃ therassa ca. Kathaṃ bhikkhūnaṃ? ‘‘Ime yadeva mayhaṃ uppajjati cīvaraṃ vā piṇḍapāto vā, taṃ gahetvā paribhuñjanti, mayhaṃ pana pattacīvaraṃ gahetvā piṭṭhito āgacchantopi natthī’’ti evaṃ bhikkhūnaṃ kuppati. Kathaṃ therassa? ‘‘Eso mahallakatthero tesu tesu ṭhānesu sayameva paññāyati, kudāssu nāma naṃ dhammakammikā nikkaḍḍhissanti, imasmiṃ asati avassaṃ maṃyeva parivāressantī’’ti.
“预先离开”即指先行离开，环绕前后。这里说的乃是声闻众，见有大量闻法比库结伴进入村落，礼拜佛塔，信众见此庄严景象便欢喜赞叹，因此也想如是。比库们与长老，因此在两处生忿。问比库为何？答曰：“我若有袈裟或乞食来自他人，他们便拾取使用；而我衣钵被盗，背后有人来拿，却没有比库有所作为。”这是众比库的怨恨。问长老为何？答曰：“这位老长老总是在此处独坐，他认为法行者不会随意放弃修行，故认为一定有人会来保护我。”
Bhattaggeti bhojanaṭṭhāne. Aggāsananti saṅghattherāsanaṃ. Aggodakanti dakkhiṇodakaṃ. Aggapiṇḍanti saṅghattherapiṇḍaṃ. Sabbattha vā agganti paṇītādhivacanametaṃ. Tattha ahameva labheyyanti icchā nātimahāsāvajjā. Na añño bhikkhu labheyyāti pana atimahāsāvajjā . Ayampi lābhatthiko pāsādiko hoti cīvaradhāraṇādīhi, kadāci pabbajati, kadāci vibbhamati. Tena so pubbe laddhapubbaṃ āsanādiṃ pacchā alabhanto evaṃ cintesi. Na so bhikkhu labheyyāti na so bhikkhu therānaṃ aggāsanādīsu tadanusārena majjhimānaṃ aññesañca navānaṃ kadāci yaṃ vā taṃ vā sabbanihīnaṃ āsanādiṃ labhati. Kupitoti ayampi dvīsu ṭhānesu kuppati manussānañca therānañca. Kathaṃ manussānaṃ? ‘‘Ime maṅgalādīsu maṃ nissāya bhikkhū labhanti, ete, ‘bhante, ettake bhikkhū gahetvā amhākaṃ anukampaṃ karothā’ti vadanti, idāni taṃmuhuttaṃ diṭṭhamattakaṃ mahallakattheraṃ gahetvā gatā, hotu idāni, nesaṃ kicce uppanne jānissāmī’’ti evaṃ manussānaṃ kuppati. Kathaṃ therānaṃ? ‘‘Ime nāma yadi na bhaveyyuṃ, maṃyeva manussā nimanteyyu’’nti evaṃ therānaṃ kuppati.
“供养处”指的是饮食之所。“长老座位”即比库长老的专座。“南方水”指右方水源。“长老乞食”指由比库长老接受的乞食。总之，“长老”在各处都是长者尊称。自己能获得，时常怀有莫大欢喜，但心知无人能及。这里指比库衣钵庄严可亲，时而出家，时而还俗。原先所得供养诸物，后来又失去，便有所思虑。不是说所有比库都能获得，也不是说长老当中的专座都能居中，其它新来或偶得的都多是逊色席位。于人类及比库长老两者中，均生忿怒。问人类为何？答曰：“他们常依赖我，如在吉祥等节时带众比库请求我的同情，现在就看到那位年老长老访客过去，我决知后事。”这是人类的怨恨。问长老为何？答曰：“若无此长老，我想人类必然招致非议。”这是长老的怨怒。
Anumodeyyanti anumodanaṃ kareyyaṃ. Ayampi lābhatthiko yaṃ vā taṃ vā khaṇḍānumodanaṃ jānāti, ‘‘so anumodanaṭṭhāne bahū mātugāmā āgacchanti, tā maṃ sañjānitvā tato pabhuti thālakabhikkhaṃ dassantī’’ti patthento evaṃ cintesi. Ṭhānanti bahussutānaṃ anumodanā bhāro, tena bahussuto anumodeyyāti vuttaṃ hoti. Kupitoti ayampi tīsu ṭhānesu kuppati manussānaṃ therassa dhammakathikassa ca. Kathaṃ manussānaṃ? ‘‘Ime pubbe maṃyeva upasaṅkamitvā yācanti ‘amhākaṃ nāgatthero amhākaṃ sumanatthero anumodatū’ti, ajja pana nāvocu’’nti evaṃ manussānaṃ kuppati. Kathaṃ therassa? ‘‘Ayaṃ saṅghatthero ‘tumhākaṃ kulupakaṃ nāgattheraṃ sumanattheraṃ upasaṅkamatha, ayaṃ anumodissatī’ti na bhaṇatī’’ti evaṃ therassa kuppati. Kathaṃ dhammakathikassa? ‘‘Therena vuttamatteyeva pahāraṃ laddhakukkuṭo viya turitaturitaṃ vassati, imaṃ nāma nikkaḍḍhantā natthi, imasmiñhi asati ahameva anumodeyya’’nti evaṃ dhammakathikassa kuppati.
“赞叹者”即应当对他表示赞叹。这里说听闻赞叹之法时，知道“那位多闻的母乡女众已至，她们显现头发乞食”，于是生起思虑。众多听闻之人，其赞叹之重，故有人说应向多闻者赞叹。比库与长老，以及宣讲者因此在三处生忿。问人类为何？答曰：“曾有求我讨赞时，人们请求‘请多为我们受那龙长老、善妙长老的赞叹’，但今日却未开口。”这是人类的怨恨。问长老为何？答曰：“这位比库长老没有说‘请你们诣龙长老、善妙长老处，祈请赞叹’，故生忿。”问宣讲者为何？答曰：“长老所述，不过如打鸣的公鸡急促堪扰，未曾有请求，我必当先赞叹。”这是宣讲者的怨怒。
Ārāmagatānanti vihāre sannipatitānaṃ. Ayampi lābhatthiko yaṃ vā taṃ vā khaṇḍadhammakathaṃ jānāti, so passati tādisesu ṭhānesu dviyojanatiyojanato sannipatitvā bhikkhū sabbarattikāni dhammassavanāni suṇante, tuṭṭhacitte ca dahare vā sāmaṇere vā sādhu sādhūti mahāsaddena sādhukāraṃ dente, tato dutiyadivase antogāmagate bhikkhū upāsakā pucchanti ‘‘ke, bhante, dhammaṃ kathesu’’nti. Te bhaṇanti ‘‘asuko ca asuko cā’’ti. Taṃ sutvā pasannā manussā dhammakathikānaṃ mahāsakkāraṃ karonti. So taṃ icchamāno evaṃ cintesi. Ṭhānanti bahussutānaṃ vinicchayakusalānaṃ dhammadesanā bhāro, tena bahussuto deseyyāti vuttaṃ hoti. Kupitoti catuppadikaṃ gāthampi vattuṃ okāsaṃ alabhamāno kupito hoti attano mandabhāvassa ‘‘ahañhi mando duppañño kuto labhissāmi desetu’’nti.
“来集者”指聚集在寺院的众比库。这里说听闻此类减少众弟子教诲，以及低声称赞的传说时，见比库每日常聚，是俱足二由旬或多的集会，整日不断听闻佛法，含心欢喜，于皈依等大声称赞善法，因此第二天出家弟子及信众就问长老说：“世尊何人讲法？”他们回答说：“阿肃与阿肃舍。”听闻后，人们欢喜于此，广为称誉这教义传者。故生此愿望。又说多闻众的善巧简练讲法传授之重，故有人说应由多闻者讲述。比库与长老、人类因此四处生忿。问自己为何生忿？答曰：“我愚痴愚钝，拙于智慧，从何处获得资格来讲法？”
Bhikkhunīnanti ovādatthaṃ vā uddesatthaṃ vā paripucchatthaṃ vā pūjākaraṇatthaṃ vā ārāmaṃ āgantvā sannipatitabhikkhunīnaṃ. Ayampi lābhatthiko, tassevaṃ hoti imā mahākulā pabbajitā bhikkhuniyo, tāsu kulesu pavisetvā nisinnāsu manussā pucchissanti ‘‘kassa santike ovādaṃ vā uddesaṃ vā paripucchaṃ vā gaṇhathā’’ti. Tato vakkhanti ‘‘asuko nāma ayyo bahussuto, tassa detha karothā’’ti, tenassa evaṃ icchā uppajjati. Ṭhānanti ovādādayo nāma bahussutānaṃ bhāro, tena bahussuto deseyyāti vuttaṃ hoti. Kupitoti ayampi dvīsu ṭhānesu kuppati, tāsañca bhikkhunīnaṃ ‘‘imā pubbe maṃ nissāya uposathappavāraṇādīni labhanti, tā idāni taṃmuhuttaṃ diṭṭhamattakamahallakattherassa santikaṃ gatā’’ti. Dhammakathikassa ca ‘‘esa imāsaṃ sahasā ovādaṃ adāsiyevā’’ti.
“比库尼”指因学习教诲或举行礼拜仪式到寺院聚集的比库尼们。这里说乳法传授之重，即非常尊贵的大家族出家比库尼们，入其所属教团，坐定之后众人询问其师长是谁以便尊敬。她们回答说：“阿肃是多闻者，汝当敬重。”因此她们生起此愿。故说劝导等众多教义法门，才是多闻者所当传授。比库尼与长老在两处因此生忿。她们中的一人说：“她们以前都曾依止斋戒日等，现今就在年老长老之前出现。”讲法者也说：“她们突然均取劝告。”
Upāsakānanti, ārāmagatānaṃ upāsakānaṃ. Nissaṭṭhakammantā nāma mahāupāsakā honti, te puttabhātukānaṃ kammaṃ niyyātetvā dhammaṃ suṇantā vicaranti, ayaṃ tesaṃ desetuṃ icchati, kiṃ kāraṇā? Ime pasīditvā upāsikānampi ārocessanti, tato saddhiṃ upāsikāhi mayhameva lābhasakkāraṃ upaharissantīti. Ṭhānaṃ bahussuteneva yojetabbaṃ. Kupitoti ayampi dvīsu ṭhānesu kuppati, upāsakānañca ‘‘ime aññattha suṇanti, amhākaṃ kulupakassa santike suṇāmāti nāgacchanti, hotu idāni, tesaṃ uppanne kicce jānissāmī’’ti dhammakathikassa ca, ‘‘ayametesaṃ desetī’’ti.
“近事者”指的是居住在僧园中的近事男众。名为不作外出勤行者的是“大近事者”，他们于子孙亲属的业事放下之后，听闻法而行持者。此类人希望为他人开示此法，经由他们被赞许，近事女众也敬重他们，继而同这些近事女众相互赠与利益和尊重。这种地位应由闻法多闻者来担当。所谓“忿怒”，亦发生于两处：即近事男众中有人生气，认为“他们听闻别处的法，而非我们家族长辈面前所说，若果真如此，当知他们生起了什么事”，以及讲法者“这就是他们所宣讲的”。
Upāsikānanti ārāmagatānaṃ. Upāsikā nāma āsanapūjādikaraṇatthaṃ vā uposathadivase vā dhammassavanatthaṃ sannipatitā. Sesaṃ upāsakavāre vuttanayameva.
“近事女众”指的是居住在僧园中的女子。近事女众是指为礼敬席位、礼敬仪式之用，或在五戒日诵持戒律听法而集会者。此言为对近事男众之说的补充说明。
Sakkareyyunti sakkaccañca kareyyuṃ, sundarañca kareyyuṃ. Iminā attani kāraṃ karīyamānaṃ sakkaccaṃ katañca sundarañca pattheti. Garuṃ kareyyunti bhāriyaṃ kareyyuṃ. Iminā bhikkhūhi attānaṃ garuṭṭhāne ṭhapīyamānaṃ pattheti. Māneyyunti piyāyeyyuṃ. Pūjeyyunti evaṃ sakkarontā garuṃ karontā mānentā paccayehi pūjeyyunti paccayapūjaṃ pattheti. Ṭhānanti ‘‘piyo garu bhāvaniyo’’ti vuttappakāro bahussuto ca sīlavā ca etaṃ vidhiṃ arahati tena bhikkhū evarūpaṃ evaṃ kareyyunti vuttaṃ hoti. Kupitoti ayampi dvīsu ṭhānesu kuppati bhikkhūnañca ‘‘ime etaṃ sakkarontī’’ti therassa ca ‘‘imasmiṃ asati maṃyeva sakkareyyu’’nti. Esa nayo ito paresu tīsu vāresu.
“敬重”者谓应当敬礼、以美善之法敬礼。此处指对自己行为应当恭敬庄严，表现恭顺美好之义。所谓“敬礼妻子”，则为以庄重之法立于妻子尊位。又谓应当珍重、爱护。故此比库因受持此法而令自己庄重洁净名声。如此敬重、庄严、珍爱，皆因相依因缘而造生彼此礼敬。关于“地位”，谓遵从“慈爱、敬重、庄严之法”，先贤多识之、具戒行之比库应当如法行事。所谓“忿怒”，亦生于两处：比库中有人怨恨，因认为“他们正敬礼此事”，长老则谓“当时者当敬礼”，此种烦恼由此生起，乃出于他处向他处之争端。
Paṇītānaṃcīvarānanti paṭṭadukūlapaṭṭuṇṇakoseyyādīnaṃ mahagghasukhumasukhasamphassānaṃ cīvarānaṃ. Idhāpi ahameva lābhī assanti icchā nātimahāsāvajjā. Na añño bhikkhu lābhī assāti pana mahāsāvajjā.
“净衣”是指由上座部僧规中以细腻细软布料制作的袈裟，如领口片、裹衣等。此处指出，自己曾经获得此类皮质细腻、柔软舒适的净衣，且因而生起非常大的羞耻心。因这款净衣不足为他僧所受，唯己得受之，故而尤感惭愧。
Paṇītānaṃ piṇḍapātānanti sappitelamadhusakkarādipūritānaṃ seṭṭhapiṇḍapātānaṃ. Paṇītānaṃ senāsanānanti anekasatasahassagghanakānaṃ mañcapīṭhādīnaṃ paṇītānaṃ. Gilānappaccayabhesajjaparikkhārānanti sappitelamadhuphāṇitādīnaṃ uttamabhesajjānaṃ. Sabbatthāpi ṭhānaṃ bahussutehi puññavantehi ca yojetabbaṃ. Kupitoti sabbatthāpi dvīsu ṭhānesu kuppati, manussānañca ‘‘imesaṃ nāma paricitabhāvopi natthi, dīgharattaṃ ekato vasantassa paṃsukūlatthāya vā piṇḍapātatthāya vā sappitelādikāraṇā vā gharapaṭipāṭiyā carantassāpi me ekadivasampi kiñci paṇītaṃ paccayaṃ na denti. Āgantukaṃ mahallakaṃ pana disvāva yaṃ icchati, taṃ dentī’’ti, therassa ca ‘‘ayampi mahallako imesaṃ attānaṃ dassentoyeva carati, kudāssu nāma naṃ dhammakammikā nikkaḍḍheyyuṃ, evaṃ imasmiṃ asati ahameva lābhī assa’’nti.
“净食”是指由甘露、蜂蜜、糖等滋味丰盈之食物制成的上等施食。所谓“净寝所”，是多达数千数万具的床席等净所。所谓“净药品”，是指能够治疗疾病的上乘药物，如由甘露或蜂蜜制成的优良药剂。此类诸处，均应由多闻有功德者以法教导合适加持。所谓“忿怒”，在此亦发生于两处，人中有言“这些人根本不熟悉，长时间独自生活，无论为尘衣、施食或药品等事，都不供养我；见到新来官员倒很乐意施与。”长老亦言“官员对他们行为漠不关心，何处有人能发趣随从清净法？因此，我自己却获得诸利。”
Imesaṃ kho, etaṃ āvusoti imesaṃ heṭṭhā ekūnavīsativārehi vuttānaṃ icchāvacarānaṃ.
“他们之心愿”即这些人自二十四次听闻法要会期间生起的愿望和行为。
§61
61.Dissanti ceva sūyanti cāti na icchāvacarā cakkhunā dissanti, na sotena sūyanti, manoviññāṇavisayattā. Appahīnaicchāvacarassa pana puggalassa icchāvacaravasena pavattakāyakammaṃ disvā diṭṭhā viya vacīkammaṃ sutvā sutā viya ca honti, tena vuttaṃ ‘‘dissanti ceva sūyanti cā’’ti. Paccakkhakāle dissanti, ‘‘asuko kira bhikkhu īdiso’’ti tirokkhakāle sūyanti. Kiñcāpīti anuggahagarahavacanaṃ. Tena āraññikattaṃ anuggaṇhāti, icchāvacarānaṃ appahānaṃ garahati.
61.“见”和“闻”并非由贪欲作用的眼根或耳根所产生，也非由心识境所感知。然则，对于断除贪欲之人的行为，好比清晰所见、所闻、所闻即所受教诲之后的理解，因见其行为如实可知，听其言语则如真听闻，是故说“既见亦闻”。于显现时可见，如“这位比库真不善”；于内隐时则闻，如心中思惟赞叹。其言辞具实相之依凭，故随之继承出家为林下隐士，断贪欲者不喜乐贪欲者的状态。
Tatrāyaṃ yojanā, kiñcāpi so bhikkhu gāmantasenāsanaṃ paṭikkhipitvā āraññiko hoti, ante pantasenāsane vasati, ime cassa ettakā icchāvacarā appahīnā. Kiñcāpi so atirekalābhaṃ paṭikkhipitvā piṇḍapātiko hoti. Kiñcāpi so loluppacāraṃ vajjetvā sapadānacārī hoti. Kiñcāpi so gahapaticīvaraṃ paṭikkhipitvā paṃsukūliko hoti.
此地有一巴拉比库，抛弃乡村寮舍，隐居林中，住于林间曲径的宿处，此为其断贪欲的表现。亦舍利益的极多，化缘行脚托钵；远离贪乐，持清净步行，勤行正道；舍娶妻家之衣，身着尘堆袈裟。
Lūkhacīvaradharoti ettha pana lūkhanti satthalūkhaṃ suttalūkhaṃ rajanalūkhanti tīhi kāraṇehi lūkhaṃ veditabbaṃ. Tattha satthena khaṇḍākhaṇḍikaṃ chinnaṃ satthalūkhaṃ nāma, taṃ agghena parihāyati, thūladīghasuttakena sibbitaṃ suttalūkhaṃ nāma, taṃ phassena parihāyati kharasamphassaṃ hoti. Rajanena rattaṃ rajanalūkhaṃ nāma, taṃ vaṇṇena parihāyati dubbaṇṇaṃ hoti. Kiñcāpi so bhikkhu evaṃ satthalūkhasuttalūkharajanalūkhacīvaradharo hoti, ime cassa ettakā icchāvacarā appahīnā dissanti ceva sūyanti ca, atha kho naṃ viññū sabrahmacārī neva sakkaronti…pe… na pūjentīti. Taṃ kissa hetūti ettha tanti nipātamattaṃ, kissa hetūti kiṃ kāraṇā. Te hi tassa…pe… sūyanti ca yasmā tassa te pāpakā sūyanti cāti vuttaṃ hoti. Imesaṃ icchāvacarānaṃ appahīnattāti ayamettha adhippāyo.
关于破烂衣者，此处二三种破烂之衣应明辨：帛师撕裂称为“破碎破烂”，彻底成片段；长丝毁坏为“丝布破烂”，触之柔软而破；血渍称“血迹破烂”，色染玷污，难看难去。若比库穿着此三种破烂之衣，便表现断贪欲的状态，人见之既见亦闻，但圣弟子则不为所动，不尊敬之，因诸恶行故飞闻焉。此即断贪欲的本意。
Idāni tamatthaṃ upamāya pākaṭaṃ karonto seyyathāpītiādimāha. Tattha kuṇapanti matakaḷevaraṃ. Ahissa kuṇapaṃ ahikuṇapaṃ. Evaṃ itarāni. Atipaṭikūlajigucchanīyabhāvato cettha imāneva tīṇi vuttānīti veditabbāni. Aññesañhi sasasūkarādīnaṃ kuṇapaṃ manussā kaṭukabhaṇḍādīhi abhisaṅkharitvā paribhuñjantipi. Imesaṃ pana kuṇapaṃ abhinavampi jigucchantiyeva, ko pana vādo kālātikkamena pūtibhūte. Racayitvāti vaḍḍhetvā, paripūretvāti attho, kuṇapaṃ gahetvā kaṃsapātiyaṃ pakkhipitvāti vuttaṃ hoti. Aññissāti aparāya. Paṭikujjitvāti pidahitvā . Antarāpaṇanti āpaṇānamantare mahājanasaṃkiṇṇaṃ racchāmukhaṃ. Paṭipajjeyyunti gaccheyyuṃ. Jaññajaññaṃ viyāti cokkhacokkhaṃ viya manāpamanāpaṃ viya. Apica vadhukāpaṇṇākāraṃ viyāti vuttaṃ hoti. Vadhukāti janetti vuccati, tassā nīyamānaṃ paṇṇākāraṃ jaññaṃ, ubhayatthāpi ādaravasena vā pasaṃsāvasena vā punaruttaṃ. ‘‘Jaññajaññaṃ byā’’tipi pāṭho.
今欲为此义明确比喻，如眼中有粪块、灰尘、泥土，这些污秽不可受。诸烦秽即种种讨厌肮脏、可憎状况，此处当知即三难堪表述。其他人虽用说有尘垢者常为人厌，但此处尘垢更新而肮脏，与时俱增较难去除，称为“扰乱”，意指由污尘掩盖、加重，难于清除。堆积起来即称为“积累”，遮蔽而令人厌恶。触之则粗糙难近。比喻所指即为布施的烦恼障碍。外道者亦多嗤笑此净衣作般泥洹印。
Apāpuritvāti vivaritvā. Tassa saha dassanena amanāpatā ca saṇṭhaheyyāti tassa kuṇapassa dassanena saheva tassa janassa amanāpatā tiṭṭheyya. Amanāpatāti ca ‘‘amanāpamida’’nti uppannacittacetasikānametaṃ adhivacanaṃ. Esa nayo paṭikulyajegucchatāsu. Jighacchitānampīti chātānampi. Na bhottukamyatā assāti bhuñjitukāmatā na bhaveyya. Pageva suhitānanti dhātānaṃ pana paṭhamatarameva bhuñjitukāmatā na bhaveyyāti vuttaṃ hoti.
解曰“未呈现”即表开示明白。与此显现相关，与见者的无礼相应，应知即不敬意。所谓“不敬”此言对应初生心意所言，此乃与不善污秽相应的断贪心态。诸烦恼者即生厌、讨厌之意味，非贫贪之怀，故无食贪而有施护之态。有谓仅护善友，曾言食友之心初发，即不想贪食。
Tatrāyaṃ upamāsaṃsandanā – parisuddhakaṃsapātisadisaṃ imassa pabbajjāliṅgaṃ, kuṇaparacanaṃ viya icchāvacarānaṃ appahānaṃ, aparakaṃsapātiyā paṭikujjhanaṃ viya āraññikaṅgādīhi icchāvacarappaṭicchādanaṃ, kaṃsapātiṃ vivaritvā kuṇapadassanena janassa amanāpatā viya āraññikaṅgādīni anādiyitvā icchāvacaradassanena sabrahmacārīnaṃ asakkārakaraṇāditāti.
此即以善导比喻释义，如清净邪净便是出家标志；污秽比作贪爱断除，不生贪欲。被污秽遮蔽则为不容敬重，林中之物无先兆，如此断贪状态的显现即为圣行者表现不敬。
§62
62. Sukkapakkhe pana, kiñcāpīti anuggahapasaṃsāvacanaṃ, tena āraññikattaṃ anuggaṇhāti, icchāvacarappahānaṃ pasaṃsati. Nemantanikoti nimantanapaṭiggāhako. Vicitakāḷakanti vicinitvā apanītakāḷakaṃ. Anekasūpaṃ anekabyañjananti ettha sūpo nāma hatthahāriyo vuccati. Byañjananti uttaribhaṅgaṃ, tena macchamaṃsamuggasūpādīhi anekasūpaṃ, nānappakāramaṃsādibyañjanehi anekabyañjananti vuttaṃ hoti. Sesaṃ vuttanayeneva veditabbaṃ.
62. 关于『善端』一词，是表示附和赞赏之言，借此表明具备出入林野的性质，赞叹放弃意欲与行动。如『招引者』说，指的是招引与接受之意。『思虑之时』是经过思量而未曾带来的时刻。『多重供养』指的是多种食物，多样之义。在此『供养』称为持器者。『支物』指的是上部的支分，借此以鱼肉、蔬菜等多种供养之物喻示为多种支分。关于最后所说，应当依教学意涵领悟理解。
Upamāsaṃsandane ca sālivarabhattaracanaṃ viya icchāvacarappahānaṃ, aparakaṃsapātiyā paṭikujjhanaṃ viya appicchatāsamuṭṭhānehi gāmantavihārādīhi icchāvacarappahānappaṭicchādakaṃ, kaṃsapātiṃ vivaritvā sālivarabhattadassanena janassa manāpatā viya gāmantavihārādīni anādiyitvā icchāvacarappahānadassanena sabrahmacārīnaṃ sakkārakaraṇāditā veditabbā.
以譬喻结合比喻，如同稻叶上露水一般，舍弃意欲与行动所显现的反感，因小铜器的丢弃而生起的挫折感，犹如乡间居住者等因放弃意欲与行动而被遮盖，因丢弃铜器不显现以稻叶露水展示的情形，众生对乡间居住等不生起憎恶，因显现放弃意欲与行动的情相，显现对具足出家人等的恭敬敬重等，皆应由此理解。
§63
63.Upamā maṃ, āvuso sāriputta, paṭibhātīti mayhaṃ, āvuso sāriputta, upamā upaṭṭhāti. Ekaṃ upamaṃ vattukāmo ahanti adhippāyo. Paṭibhātu tanti tuyhaṃ paṭibhātu upaṭṭhātu, vada tvanti adhippāyo. Ekamidāhanti ettha idāti nipātamattaṃ, ekasmiṃ samaye ahanti vuttaṃ hoti, bhummatthe upayogavacanaṃ. Rājagahe viharāmi giribbajeti, rājagahanti tassa nagarassa nāmaṃ. Samantato pana giriparikkhepena vajo viya saṇṭhitattā giribbajanti vuccati. Tasmiṃ nagare viharāmi, taṃ nissāya ahaṃ viharāmīti vuttaṃ hoti. Atha khvāhanti atha kho ahaṃ. Ettha ca athāti aññādhikāravacanārambhe nipāto. Khoti padapūraṇamatte. Pubbaṇhasamayanti divasassa pubbabhāgasamayaṃ. Pubbaṇhasamayeti attho, pubbaṇhe vā samayaṃ pubbaṇhasamayaṃ, pubbaṇhe ekaṃ khaṇanti vuttaṃ hoti, evaṃ accantasaṃyoge upayogavacanaṃ labbhati. Nivāsetvāti paridahitvā, vihāranivāsanaparivattanavasenetaṃ veditabbaṃ. Gāmappavesanatthāya vā saṇṭhapetvā nivāsanavasena, na hi so tato pubbe anivattho ahosi.
63.『譬喻』，夫子沙利迦，谓我者，汝也，譬喻因随从我而显现。欲表达一个譬喻，谓之主意。『应随从』谓汝须依从应对。『言之』谓主意云。『此之一』指副词，谓在某一时刻。『地主』谓适用之境地。『我住王舍城，名曰迦叶林』，谓此为该城名。『四周环绕山脉如坚铁』，故称为迦叶林。『我住于此城，依此而住』，谓如此而言。『又云』此为他者词首。『咸然』谓填满语句。『晨时』指白昼之初。『晨时』意义即晨间或晨时，谓晨时一刻。如此紧密结合使用，谓有特定适用意义。『止息』谓熄灭、除去。若作住处、居所、巡游转移之义，皆应依此辨别。乡间入住或搭建居所的意义，非此前未生的场所。
Pattacīvaramādāyāti pattaṃ hatthena cīvaraṃ kāyena ādiyitvā. Piṇḍāyāti piṇḍapātatthāya. Samītīti tassa nāmaṃ. Yānakāraputtoti rathakāraputto. Paṇḍuputtoti paṇḍussa putto. Ājīvakoti naggasamaṇako. Purāṇayānakāraputtoti porāṇayānakārakulassa putto. Paccupaṭṭhitoti upagantvā ṭhito. Vaṅkaṃ nāma ekato kuṭilaṃ. Jimhaṃ nāma sappagatamaggasadisaṃ. Dosanti phegguvisamagaṇṭhikādi. Yathā yathāti kālatthe nipāto, yadā yadā yasmiṃ tasmiṃ kāleti vuttaṃ hoti. Tathā tathāti ayampi kālatthoyeva, tasmiṃ tasmiṃ kāleti vuttaṃ hoti. So attano suttānulomena cintesi, itaro tena cintitakkhaṇe cintitaṭṭhānameva tacchati. Attamanoti sakamano tuṭṭhamano pītisomanassehi gahitamano. Attamanavācaṃ nicchāresīti attamanatāya vācaṃ , attamanabhāvassa vā yuttaṃ vācaṃ nicchāresi udīrayi, pabyāharīti vuttaṃ hoti. Hadayā hadayaṃ maññe aññāyāti cittena cittaṃ jānitvā viya.
『承衣钵』者，指手持衣钵，依赖身体所携带。『托钵』旨在乞食之用。『皂利』为个人名。『车夫之子』意为车夫的儿子。『浅色儿子』指皂利氏之子。『药童』为拥护行医之行者。『古老车夫之子』为古车夫家族子孙。『前来就近驻足』谓前行至近处停留。『弯曲』为一类指带弯折形状。『老虎』为相似善行的义。『诤论』指斗争、争辩。『有时、每当』谓时间状语，言多次使用的情形。就此而论，谓遵循所闻，并留意它人所思。『自我』谓自我谦卑、欢喜、欢悦，心意柔和。『自我所言言语弃绝』，即自愿舍弃内心所具有之语而摈除，谓显现弃绝之义。『心中辨别他心』，如心体察心灵，善于辨认他人心态，如此解释。
Assaddhāti buddhadhammasaṅghesu saddhāvirahitā. Jīvikatthāti iṇabhayādīhi pīḷitā bahi jīvituṃ asakkontā idha jīvikatthikā hutvā. Na saddhāti na saddhāya. Saṭhā māyāvinoti māyāsāṭheyyehi yuttā. Ketabinoti sikkhitakerāṭikā, nipphannathāmagatasāṭheyyāti vuttaṃ hoti. Sāṭheyyañhi abhūtaguṇadassanato abhūtabhaṇḍaguṇadassanasamaṃ katvā ‘‘kerāṭiya’’nti vuccati. Unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti . Capalāti pattacīvaramaṇḍanādinā cāpallena yuttā. Mukharāti mukhakharā, kharavacanāti vuttaṃ hoti, vikiṇṇavācāti asaṃyatavacanā, divasampi niratthakavacanappalāpino. Indriyesu aguttadvārāti chasu indriyesu asaṃvutakammadvārā. Bhojane amattaññunoti bhojane yā mattā jānitabbā pariyesanapaṭiggahaṇaparibhogesu yuttatā, tassā ajānanakā. Jāgariyaṃ ananuyuttāti jāgare ananuyuttā. Sāmaññe anapekkhavantoti samaṇadhamme nirapekkhā, dhammānudhammappaṭipattirahitāti attho. Sikkhāya na tibbagāravāti sikkhāpadesu bahulagāravā na honti, āpattivītikkamabahulā vā. Bāhulikātiādi dhammadāyāde vuttaṃ, kusītātiādi bhayabherave. Dhammapariyāyenāti dhammadesanāya.
『无信』者，谓不信佛法僧三宝。『为生活者』谓因被刀斧等折磨无法在外干活的人群，在此成为生活者。『无信、不信』复为一义。『狡诈、欺诈者』谓依靠虚妄欺骗为业者。『被诽谤为吠陀教徒者』，谓缘被讥讽或坚固的异教徒。『门徒』为师徒一体者。『不净』者，为不洁或滥用之义。『懈怠、恶习』为心中昏沉懒惰病。『辩论者』指喜喜争辩者。『口出恶言』谓恶劣话语，多余空谈。『六入不端』谓六根未调和行为不正。『饮食不知节制者』，指饮食无度者，尚且不自知。『夜眠不安』谓睡眠不安稳未与俗事相合。『漠视平等者』谓不理会出家众所行之法。『不敬戒律者』谓如轻慢诸律法条文。『多犯戒戒』谓多次犯戒。『给予众多戒律』者，谓所谓众多戒律或教诲。『恐怖害怕』谓心中惶恐。『教授学法』谓讲法教示。
Saddhā agārasmāti pakatiyāpi saddhā, pabbajitāpi saddhāya agārasmā anagāriyaṃ pabbajitā. Pivanti maññe ghasanti maññeti pivanti viya ghasanti viya. Attamanavācaṃ nicchārentā vacasā pivanti viya, abbhanumodantā manasā ghasanti viya. Sādhu vatāti sundaraṃ vata . Sabrahmacārīti rassampi vaṭṭati dīghampi. Rasse sati sāriputtassa upari hoti, dīghe sati sabrahmacārīnaṃ. Yadā sāriputtassa upari hoti, tadā sabrahmacārī sāriputto amhe akusalā vuṭṭhāpetvāti attho. Yadā sabrahmacārīnaṃ, tadā sabrahmacārayo akusalā vuṭṭhāpetvāti attho. Daharoti taruṇo. Yuvāti yobbanabhāve ṭhito. Maṇḍanakajātikoti alaṅkārakasabhāvo. Tattha koci taruṇopi yuvā na hoti yathā atitaruṇo, koci yuvāpi maṇḍanakajātiko na hoti yathā upasantasabhāvo, ālasiyabyasanādīhi vā abhibhūto, idha pana daharo ceva yuvā ca maṇḍanakajātiko ca adhippeto, tasmā evamāha. Uppalādīni lokasammatattā vuttāni. Itiha teti evaṃ te. Ubho mahānāgāti dvepi mahānāgā, dvepi hi ete aggasāvakā ‘‘mahānāgā’’ti vuccanti. Tatrāyaṃ vacanattho, chandādīhi na gacchantīti nāgā, tena tena maggena pahīne kilese na āgacchantīti nāgā, nānappakārakaṃ āguṃ na karontīti nāgā, ayamettha saṅkhepo. Vitthāro pana mahāniddese (mahāni. 80) vuttanayeneva veditabbo. Apica –
『信』乃从俗信，『出家者亦信』则由俗间出家。谓饮用犹如啃咬，谓饮用亦如啃咬。辞语弃绝，止语如饮，心意默许如啃咬。『善哉』者，谓美善之语。出家者亦如丝线长延，时间久远。丝线上立于沙利迦之上，谓时间持续长久之义。若在沙利迦之上，则出家者在世间中不昧恶事。若出家者心中恶动，则谓激起恶事。『少壮』谓青年。『正值青春』谓处于年轻。『装饰者』谓喜饰饰者。此中有青春无少壮者，亦有正值青春非外显者，或因懒惰恶习所覆盖。此处所说少年与青年并立，为此成说。『莲花等诸物』为世界认可之语。如此即是。『大龙』谓有二大龙，为二大长主要弟子称为大龙。此处言义谓愿望等不前往，即无烦恼，不生苦恼，亦不从事多种各种行为，此乃总括。详细解释见《大品》之说。即使如此——
‘‘Āguṃ na karoti kiñci loke,
『不入于世间任何事物，』
Sabbasaṃyoge visajja bandhanāni;
『断绝一切联系而解脱诸缚；』
Sabbattha na sajjatī vimutto,
『无处依止而得自由，』
Nāgo tādi pavuccate tathattā’’ti. (su. ni. 527; mahāni. 80);
『此如同龙蛇，故称为真实。』（出自《中部经续》527；《大集论》80）
Evamettha attho veditabbo. Mahantā nāgā mahānāgā, aññehi khīṇāsavanāgehi pujjatarā ca pāsaṃsatarā cāti attho. Aññamaññassāti añño aññassa. Samanumodiṃsūti samaṃ anumodiṃsu. Tattha imāya upamāya mahāmoggallāno anumodi, paṭibhātu taṃ āvusoti dhammasenāpati. Tena vuttaṃ ‘‘aññamaññassa subhāsitaṃ samanumodiṃsū’’ti.
由此处理应了解其义：大龙、大神龙，即在诸已断见惑之龙中，更为崇高且可赞叹者。『互相』者，彼此为彼此。『共悦』者，彼此同意赞叹。对此喻，大摩诃摩揭罗乃曾称赞，领导法军。于是有言『彼此之间皆共赞其善言』。
Sammutiparamatthadesanākathāvaṇṇanā niṭṭhitā. · 世俗与胜义说示之论释已毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破斥戏论中部注疏
Anaṅgaṇasuttavaṇṇanā niṭṭhitā. · 无秽经之注释已毕。
6. Ākaṅkheyyasuttavaṇṇanā六、若欲经之注释
§64
64.Evaṃme sutanti ākaṅkheyyasuttaṃ. Tattha sampannasīlāti tividhaṃ sampannaṃ paripuṇṇasamaṅgimadhuravasena. Tattha –
64.“如是闻者，宜欲闻此经。”其中所云具足品格，意指三种具足：完全、圆满、和谐，且具甜美的音声。其内容如下——
‘‘Sampannaṃ sālikedāraṃ, suvā bhuñjanti kosiya;
「具足的银匠用好器皿愉快地享用，迦毗罗国境内；
Paṭivedemi te brahme, na naṃ vāretumussahe’’ti. (jā. 1.14.1);
我向梵天宣说，无法阻止此事。」(本生经1.14.1)
Idaṃ paripuṇṇasampannaṃ nāma. ‘‘Iminā pātimokkhasaṃvarena upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato’’ti (vibha. 511) idaṃ samaṅgisampannaṃ nāma. ‘‘Imissā, bhante, mahāpathaviyā heṭṭhimatalaṃ sampannaṃ, seyyathāpi khuddamadhuṃ aneḷakaṃ, evamassāda’’nti (pārā. 17) idaṃ madhurasampannaṃ nāma. Idha pana paripuṇṇasampannampi samaṅgisampannampi vaṭṭati. Tasmā sampannasīlāti paripuṇṇasīlā hutvātipi sīlasamaṅgino hutvātipi evamettha attho vedibbo. Sīlanti kenaṭṭhena sīlaṃ? Sīlanaṭṭhena sīlaṃ. Tassa vitthārakathā visuddhimagge vuttā.
此为「具足圆满」之名。所谓「以此戒律守护而获得者，得以成就、庄严、达至、圆满、具备完备」者，是为具足庄严之义。据《巴拉密论》17曰：「尊者，此如大地具备低地平坦之相，如同少许蜂蜜汤汁般甜美。」此谓「甜美具足」。在此，既有具足圆满亦有具足庄严之分。故所谓具足是指「具足圆满之戒」，既是具足圆满的戒律，亦为具足庄严的戒律，且于此处含义当明。戒即何为戒？戒为戒具。其详说见《净道论》：
Tattha ‘‘paripuṇṇasīlā’’ti iminā atthena khettadosavigamena khettapāripūrī viya sīladosavigamena sīlapāripūrī vuttā hoti. Yathā hi khettaṃ bījakhaṇḍaṃ vappakhaṇḍaṃ udakakhaṇḍaṃ ūsakhaṇḍanti catudosasamannāgataṃ aparipūraṃ hoti.
其曰「具足圆满之戒」，以此义说戒具犹如田地除去杂粮之令田地圆满。正如田地有种子地块、水地块、杂草地块共四部分，若缺一则不圆满。
Tattha bījakhaṇḍaṃ nāma yattha antarantarā bījāni khaṇḍāni vā pūtīni vā honti, tāni yattha vapanti, tattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. Vappakhaṇḍaṃ nāma yattha akusalo bījāni vapanto antarantarā nipāteti. Evañhi sabbattha sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti. Udakakhaṇḍaṃ nāma yattha katthaci udakaṃ atibahu vā na vā hoti, tatrāpi hi sassāni na uṭṭhenti, khettaṃ khaṇḍaṃ hoti. Ūsakhaṇḍaṃ nāma yattha kassako kismiñci padese naṅgalena bhūmiṃ cattāro pañca vāre kasanto atigambhīraṃ karoti, tato ūsaṃ uppajjati, tatrāpi hi sassaṃ na uṭṭheti, khettaṃ khaṇḍaṃ hoti, tādisañca khettaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ, tatrāpi hi bahumpi vapitvā appaṃ labhati. Imesaṃ pana catunnaṃ dosānaṃ vigamā khettaṃ paripuṇṇaṃ hoti. Tādisañca khettaṃ mahapphalaṃ hoti mahānisaṃsaṃ. Evameva khaṇḍaṃ chiddaṃ sabalaṃ kammāsanti catudosasamannāgataṃ sīlaṃ aparipūraṃ hoti. Tādisañca sīlaṃ na mahapphalaṃ hoti, na mahānisaṃsaṃ. Imesaṃ pana catunnaṃ dosānaṃ vigamā sīlakhettaṃ paripuṇṇaṃ hoti, tādisañca sīlaṃ mahapphalaṃ hoti mahānisaṃsaṃ.
所谓种子地块，是指种子间或迟缓堆积之地块，其种子生长所在，不生杂草，田地地块也。所谓秕谷地块，是指恶种子生长并交错折落之处，然亦不生杂草，为地块。所谓水地块，是指或多或少有水，无论何时都有湿度，其间杂草亦不起，为地块。所谓杂草地块，是指有人以锄头在地反复耕耘，让地层深翻，滋生杂草，即杂草丛生之地块，然亦无严重杂草，如此四种因素聚合时，其田地虽种植甚少，且产量不丰，名为不丰硕、非大丰产之地块。依此，田地失去其棱角坚实之田地，集合四种不良因素者，戒律不圆满；此种戒律，非大丰硕且不具大利益。如若四种不良因素悉去，则产生圆满田地。如此，戒律圆满则大丰硕且具大利益。
‘‘Sīlasamaṅgino’’ti iminā panatthena sīlena samaṅgibhūtā samodhānaṃ gatā samannāgatā hutvā viharathāti idameva vuttaṃ hoti. Tattha dvīhi kāraṇehi sampannasīlatā hoti sīlavipattiyā ca ādīnavadassanena sīlasampattiyā ca ānisaṃsadassanena. Tadubhayampi visuddhimagge vitthāritaṃ.
所谓「戒具庄严」，是指持戒庄严整齐，成就一致而安住。此义亦已成就，即是两种因缘得成持戒圆满：一为戒失害，二为戒具利益现前。此二者亦详明于《净道论》中。
Tattha ‘‘sampannasīlā’’ti ettāvatā kira bhagavā catupārisuddhisīlaṃ uddisitvā ‘‘pātimokkhasaṃvarasaṃvutā’’ti iminā tattha jeṭṭhakasīlaṃ vitthāretvā dassesīti dīpavihāravāsī sumanatthero āha. Antevāsiko panassa tepiṭakacūḷanāgatthero āha – ubhayatthāpi pātimokkhasaṃvaro bhagavatā vutto, pātimokkhasaṃvaroyeva hi sīlaṃ. Itarāni pana tīṇi sīlanti vuttaṭṭhānaṃ nāma atthīti ananujānanto vatvā āha – ‘‘indriyasaṃvaro nāma chadvārarakkhāmattakameva, ājīvapārisuddhi dhammena samena paccayuppattimattakaṃ, paccayanissitaṃ paṭiladdhapaccaye idamatthanti paccavekkhitvā paribhuñjanamattakaṃ. Nippariyāyena pātimokkhasaṃvarova sīlaṃ. Yassa so bhinno, ayaṃ chinnasīso viya puriso hatthapāde sesāni rakkhissatīti na vattabbo. Yassa pana so arogo, ayaṃ acchinnasīso viya puriso jīvitaṃ sesāni puna pākatikāni katvā rakkhituṃ sakkoti. Tasmā ‘sampannasīlā’ti iminā pātimokkhasaṃvaraṃ uddisitvā ‘sampannapātimokkhā’ti tasseva vevacanaṃ vatvā taṃ vitthāretvā dassento ‘pātimokkhasaṃvarasaṃvutā’tiādimāhā’’ti.
此处所谓“具足戒者”，大约是指世尊宣说“四净戒”的含义，即戒具完全纯净，称为“守持戒律具足”。于是经中由此展开将“年长者戒”详细阐释，目的在于示现这一戒相。居于灯塔林的长老苏摩南说。稍后年长之上三藏长老又说——双方来说，守持戒律即是世尊所说的戒。至于别的三种戒，是经文讲的戒之所依与意味，他不许可赞成，并说道：“所谓根门守护戒，是仅限于守护六根门户，如行净业所摄持，依因缘发生；戒的意思是于所依缘察知观察，而以受用为度量。由此断尽者，正是守持戒律。若此戒断坏，则是断头之人，如断了手足残存者不能言说；但若戒健全，则如未断头者，能护持其生命和四肢。因此称此为‘具足戒’，指即是守持戒律。于是用‘具足守持戒’之词，详释说明是‘戒具戒律守护完全’等说法。
Tattha pātimokkhasaṃvarasaṃvutāti pātimokkhasaṃvarena samannāgatā. Ācāragocarasampannāti ācārena ca gocarena ca sampannā. Aṇumattesūti appamattakesu. Vajjesūti akusaladhammesu. Bhayadassāvīti bhayadassino. Samādāyāti sammā ādiyitvā. Sikkhatha sikkhāpadesūti sikkhāpadesu taṃ taṃ sikkhāpadaṃ samādiyitvā sikkhatha. Apica samādāya sikkhatha sikkhāpadesūti yaṃkiñci sikkhākoṭṭhāsesu sikkhitabbaṃ kāyikaṃ vācasikañca, taṃ sabbaṃ samādāya sikkhathāti ayamettha saṅkhepo, vitthārato pana sabbānetāni pātimokkhasaṃvarādīni padāni visuddhimagge vuttāni.
所谓‘守持戒律具足’，是指具备戒律守护之全备。所谓“随行行为所缘之具足”，是指借由适用教法与修行所缘而成具足。所谓“不过分者”，是指不过度、不溢出之义。所谓“恶行者”，乃指不善之法。所谓“怖怖者”，即怖畏之意。所谓“正受者”，是指依法正当接受。所谓“修习戒律者”，是指依教戒诫修习戒律。并且依教戒条习戒取戒，是指于各个戒条均依法接受而遵守。乃此处简略说之，详细依经文戒律具足的各术语，分别说明何为“守持戒律具足”。
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65.Ākaṅkheyya ceti idaṃ kasmā āraddhaṃ? Sīlānisaṃsadassanatthaṃ. Sacepi acirapabbajitānaṃ vā duppaññānaṃ vā evamassa ‘‘bhagavā sīlaṃ pūrethāti vadati, ko nu kho sīlapūraṇe ānisaṃso, ko viseso, kā vaḍḍhī’’ti? Tesaṃ sattarasa ānisaṃse dassetuṃ evamāha. Appeva nāma etaṃ sabrahmacārīnaṃ piyamanāpatādiāsavakkhayapariyosānaṃ ānisaṃsaṃ sutvāpi sīlaṃ paripūreyyunti. Visakaṇṭakavāṇijo viya. Visakaṇṭakavāṇijo nāma guḷavāṇijo vuccati.
第六十五，对“应当心怀期盼”此语为何起头？答：为证入戒相见解所故。若有初出家未久者或聪慧欠佳者，世尊说“戒法圆满”，谁谓守戒圆满有助缘，谁谓其殊胜，谁谓可增长？于是为七种助缘作说明说：对于初出家众，虽闻七种利养助缘，仍能圆满持戒，如同苦荆买卖人。苦荆买卖人者，名曰暗苦荆买卖人。
So kira guḷaphāṇitakhaṇḍasakkharādīni sakaṭenādāya paccantagāmaṃ gantvā ‘‘visakaṇṭakaṃ gaṇhatha, visakaṇṭakaṃ gaṇhathā’’ti ugghosesi. Taṃ sutvā gāmikā ‘‘visaṃ nāma kakkhaḷaṃ, yo naṃ khādati, so marati, kaṇṭakampi vijjhitvā māreti, ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gehadvārāni thakesuṃ, dārake ca palāpesuṃ. Taṃ disvā vāṇijo ‘‘avohārakusalā ime gāmikā, handa ne upāyena gaṇhāpemī’’ti ‘‘atimadhuraṃ gaṇhatha, atisāduṃ gaṇhatha, guḷaṃ phāṇitaṃ sakkharaṃ samagghaṃ labbhati, kūṭamāsakakūṭakahāpaṇādīhipi labbhatī’’ti ugghosesi. Taṃ sutvā gāmikā haṭṭhatuṭṭhā āgantvā bahumpi mūlaṃ datvā gahesuṃ. Tattha vāṇijassa ‘‘visakaṇṭakaṃ gaṇhathā’’ti ugghosanaṃ viya bhagavato ‘‘sampannasīlā, bhikkhave, viharatha…pe… samādāya sikkhatha sikkhāpadesū’’ti vacanaṃ. ‘‘Ubhopete kakkhaḷā, ko ettha ānisaṃso’’ti gāmikānaṃ cintanaṃ viya bhagavā ‘‘sampannasīlā viharathā’’ti āha, ‘‘sīlañca nāmetaṃ kakkhaḷaṃ pharusaṃ khiḍḍādipaccanīkaṃ, ko nu kho sampannasīlānaṃ ānisaṃso’’ti bhikkhūnaṃ cintanaṃ. Atha tassa vāṇijassa ‘‘atimadhuraṃ gaṇhathā’’tiādivacanaṃ viya bhagavato piyamanāpatādiāsavakkhayapariyosānaṃ sattarasaānisaṃsappakāsanatthaṃ ‘‘ākaṅkheyya ce’’tiādivacanaṃ veditabbaṃ.
此人携苦荆薄片、砂糖等物坐车离村往后乡中，呼喊“拿这苦荆，拿这苦荆”。听见此声，村民们说“苦荆名苦涩，谁不吃即死，连苦荆都知道而死，双亲皆苦涩，谁得其助缘”，在家门户处倚门哭泣。见此，商人说“何等善巧的村民啊，且用方便叫他们拿着苦荆。”又说“极其甜美，极其香甜，甘糖甘饴和砂糖一起取得，连各种矿盐、糖蜜、盐水等也能取得。”听闻此言，村民起立来到，送上许多苦荆根茎给他。商人正如世尊所说“守持戒律具足，诸比库应当依此修习戒律”。村民思惟“双亲皆苦涩，何来助缘”，世尊告诫“当修具足戒”。比库们思惟“戒法并非苦涩、粗鄙、恶戏诳诱之物，谁谓守持戒者无助缘”？于是向商人说“极其甜美”等语，乃启示世尊助缘说明，为示七种利养助缘。
Tattha ākaṅkheyya ceti yadi ākaṅkheyya yadi iccheyya. Piyo ca assanti piyacakkhūhi sampassitabbo, sinehuppattiyā padaṭṭhānabhūto bhaveyyanti vuttaṃ hoti. Manāpoti tesaṃ manavaḍḍhanako, tesaṃ vā manena pattabbo, mettacittena pharitabboti vuttaṃ hoti. Garūti tesaṃ garuṭṭhāniyo pāsāṇacchattasadiso. Bhāvanīyoti ‘‘addhā ayamāyasmā jānaṃ jānāti passaṃ passatī’’ti evaṃ sambhāvanīyo. Sīlesvevassa paripūrakārīti catupārisuddhisīlesuyeva paripūrakārī assa, anūnena paripūritākārena samannāgato bhaveyyāti vuttaṃ hoti. Ajjhattaṃ cetosamathamanuyuttoti attano cittasamathe yutto, ettha hi ajjhattanti vā attanoti vā etaṃ ekatthaṃ, byañjanameva nānaṃ. Bhummatthe panetaṃ samathanti upayogavacanaṃ. Anūti iminā upasaggena yoge siddhaṃ. Anirākatajjhānoti bahi anīhaṭajjhāno, avināsitajjhāno vā, nīharaṇavināsatthañhi idaṃ nirākaraṇaṃ nāma. Thambhaṃ niraṃkatvā nivātavuttītiādīsu cassa payogo daṭṭhabbo.
此“应当心怀期盼”，意谓若应当愿望，有情当以慈眼观察，因缘感合而生彼处境，耽于此者以此增加身心乐悦，故意令自己入受。所谓“重敬”，如同大石之荫蔽般庄重令人难移。所谓“应修”，意为“此为长老观智，应当“知”“见”“见微”“见详”，此乃可修习之理”。于戒清净事，即四净戒，促成成就者，便因修习而备具，必得修成。所谓“内心安止”、“心意安住”，即与自身心念安定合一。此中“内”者，或指自身自心，或指一体，因语义多样而生差异。所谓“地上安止”，指实地安止，是“安止”之意与定相合契合。所谓“未破灭禅”等释，指内、外恒久禅定未折损。所谓否定烦扰，断除烦恼，故称“否定”。此中示意止禅修行要领。
Vipassanāya samannāgatoti sattavidhāya anupassanāya yutto, sattavidhā anupassanā nāma aniccānupassanā dukkhānupassanā anattānupassanā nibbidānupassanā virāgānupassanā nirodhānupassanā paṭinissaggānupassanāti. Tā visuddhimagge vitthāritā. Brūhetā suññāgārānanti vaḍḍhetā suññāgārānaṃ, ettha ca samathavipassanāvasena kammaṭṭhānaṃ gahetvā rattindivaṃ suññāgāraṃ pavisitvā nisīdamāno bhikkhu ‘‘brūhetā suññāgārāna’’nti veditabbo. Ekabhūmakādipāsāde kurumānopi pana neva suññāgārānaṃ brūhetāti daṭṭhabboti.
所谓“具备观慧”，乃指具备七种观察法，名为不常观察、苦观察、无我观察、厌离观察、离欲观察、灭观察、舍离观察。此七法于“清净道”中有详细阐述。所谓“弘扬空舍”，意为拓展空舍结构。此中止观修学为功课，昼夜于空屋坐禅打坐时，应于止观中学习“弘扬空舍”。但若建造单一楼宇，更应详察不能单以空舍弘扬，而须多方面相著。
Ettāvatā ca yathā taṇhāvicaritadesanā paṭhamaṃ taṇhāvasena āraddhāpi taṇhāpadaṭṭhānattā mānadiṭṭhīnaṃ mānadiṭṭhiyo osaritvā kamena papañcattayadesanā jātā, evamayaṃ desanā paṭhamaṃ adhisīlasikkhāvasena āraddhāpi sīlapadaṭṭhānattā samathavipassanānaṃ samathavipassanāyo osaritvā kamena sikkhattayadesanā jātāti veditabbā.
由此可知，譬如关于贪欲之行止的教说，尽管是以贪欲之力而发动，但因违背了贪欲的根本所依——我见我执，我执的见地被破坏，就产生了与欲乐缠绕相违逆的说法。同样，本教此处所说的第一支教育，即使由持戒之力推动，但因违背了戒法的根本所在，令止观二法得以克服，于是便产生了以身心修习为题旨的教说，理应如是认识。
Ettha hi ‘‘sīlesvevassa paripūrakārī’’ti ettāvatā adhisīlasikkhā vuttā. ‘‘Ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti ettāvatā adhicittasikkhā, ‘‘vipassanāya samannāgato’’ti ettāvatā adhipaññāsikkhā, ‘‘brūhetā suññāgārāna’’nti iminā pana samathavasena suññāgāravaḍḍhane adhicittasikkhā, vipassanāvasena adhipaññāsikkhāti evaṃ dvepi sikkhā saṅgahetvā vuttā. Ettha ca ‘‘ajjhattaṃ cetosamathamanuyutto anirākatajjhāno’’ti imehi padehi sīlānurakkhikā eva cittekaggatā kathitā. ‘‘Vipassanāyā’’ti iminā padena sīlānurakkhiko saṅkhārapariggaho.
此处所云“乃至为戒律完善之者”，为持戒之修习意指。如“内心与定境相应，心无瞋恚”者，指的是禅定之修习；“具足观慧”者，为观慧之修习。“彼言‘应教诸空屋出家人’”则是指以禅定之力增长空性智慧，是心所修习；以观慧之力保护持戒，此二种身心修习合在一起而成，如是而论。又“内心与定境相应，心无瞋恚”此语乃谓戒律护持者心专一。“具足观慧”此语则称戒律护持者对行构的执持。
Kathaṃ cittekaggatā sīlamanurakkhati? Yassa hi cittekaggatā natthi, so byādhimhi uppanne vihaññati, so byādhivihato vikkhittacitto sīlaṃ vināsetvāpi byādhivūpasamaṃ kattā hoti. Yassa pana cittekaggatā atthi, so taṃ byādhidukkhaṃ vikkhambhetvā samāpattiṃ samāpajjati, samāpannakkhaṇe dukkhaṃ dūrāpakataṃ hoti, balavatarasukhamuppajjati. Evaṃ cittekaggatā sīlaṃ anurakkhati.
专一之心如何护持戒律？若无专一之心者，于病恶起时必生内心不安，因病动摇的心虽失戒律，但亦能缓和病苦。反之有专一之心者，能排遣病苦，达至安止。成就安止之际，苦远离，生起非凡之力与喜乐，如是专一之心护持戒律。
Kathaṃ saṅkhārapariggaho sīlamanurakkhati? Yassa hi saṅkhārapariggaho natthi, tassa ‘‘mama rūpaṃ mama viññāṇa’’nti attabhāve balavamamattaṃ hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sīlaṃ vināsetvāpi attabhāvaṃ posetā hoti. Yassa pana saṅkhārapariggaho atthi, tassa attabhāve balavamamattaṃ vā sineho vā na hoti, so tathārūpesu dubbhikkhabyādhibhayādīsu sampattesu sacepissa antāni bahi nikkhamanti, sacepi ussussati visussati, khaṇḍākhaṇḍiko vā hoti satadhāpi sahassadhāpi, neva sīlaṃ vināsetvā attabhāvaṃ posetā hoti. Evaṃ saṅkhārapariggaho sīlamanurakkhati. ‘‘Brūhetā suññāgārāna’’nti iminā pana tasseva ubhayassa brūhanā vaḍḍhanā sātaccakiriyā dassitā.
行构的执着如何护持戒律？若无行构的执着，则执我「此色我有，我识我有」极强，于恶趣饥饿、病苦、恐怖等境遇中，虽失戒但仍执护我相。若有行构的执着，则对我执心无强烈执着或爱惜，恶趣饥饿、病苦、恐怖等境遇发生时，习气尽散，苦难消除，断裂不断，无论千百次，既不失戒亦不护我相。如此，行构的执着护持戒律。所谓“应教诸空屋出家人”，是指该执持二者皆加强增长，表现其相依关系。
Evaṃ bhagavā yasmā ‘‘sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cā’’ti ime cattāro dhamme ākaṅkhantena natthaññaṃ kiñci kātabbaṃ, aññadatthu sīlādiguṇasamannāgatena bhavitabbaṃ, idiso hi sabrahmacārīnaṃ piyo hoti manāpo garu bhāvanīyo. Vuttampi hetaṃ –
世尊说：『对具足四功德的持戒修行者，是亲爱、所悦、应敬重、应教化的。』有此四者则无余事可为，须知他处须以具足持戒等德而成就者，缘此乃亲爱、悦心、敬尊、应教重。经中亦有明说：
‘‘Sīladassanasampannaṃ , dhammaṭṭhaṃ saccavādinaṃ;
『具足戒德庄严之人，法的守护者，真实言说者；
Attano kamma kubbānaṃ, taṃ jano kurute piya’’nti. (dha. pa. 217);
『自己所造恶业，别人虽为，亦难喜爱』。
Tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo cassaṃ manāpo ca garu ca bhāvanīyo cāti sīlesvevassa paripūrakārī…pe… suññāgārāna’’nti vatvā idāni yasmā paccayalābhādiṃ patthayantenāpi idameva karaṇīyaṃ, na aññaṃ kiñci, tasmā ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu lābhī assa’’ntiādimāha. Na cettha bhagavā lābhanimittaṃ sīlādiparipūraṇaṃ kathetīti veditabbo. Bhagavā hi ghāsesanaṃ chinnakatho na vācaṃ payuttaṃ bhaṇeti, evaṃ sāvake ovadati, so kathaṃ lābhanimittaṃ sīlādiparipūraṇaṃ kathessati, puggalajjhāsayavasena panetaṃ vuttaṃ. Yesañhi evaṃ ajjhāsayo bhaveyya ‘‘sace mayaṃ catūhi paccayehi na kilameyyāma, sīlādiṃ pūretuṃ sakkuṇeyyāmā’’ti, tesaṃ ajjhāsayavasena bhagavā evamāha. Apica rasānisaṃso esa sīlassa, yadidaṃ cattāro paccayā nāma. Tathā hi paṇḍitamanussā koṭṭhādīsu ṭhapitaṃ nīharitvā puttādīnampi adatvā attanāpi aparibhuñjitvā sīlavantānaṃ dentīti sīlassa sarasānisaṃsadassanatthaṃ petaṃ vuttaṃ.
因此诵说：「假使，诸比库，应应希求，至于众比库之中所爱、所悦、应受敬重、应生恭敬者，犹如品德圆满之人……等，犹如名言‘空舍众生’。」今既由缘得利益，亦应专为此行，一无所他故。因而说：「比库，应应希求，必有所得。」此非世尊以所得为缘而说品德圆满。世尊言教正辞明，非杂言，他教子弟安可言以所得为证品德圆满，此乃由人心所发之言。如有人心意谓：「若依四缘，则无过失；能成品德。」对此心念，世尊亦说是言且合义。又此品德之因缘，亦如护持法之例。譬如智人于家产中舍弃等财，且贤者以不自用法布施诸有德人，以护持品德故，特以此示。故称为品德之明显因缘说明，是谓释已。
Tatiyavāre yesāhanti yesaṃ ahaṃ. Tesaṃ te kārāti tesaṃ devānaṃ vā manussānaṃ vā te mayi katā paccayadānakārā. Devāpi hi sīlādiguṇayuttānaṃ paccaye denti, na kevalaṃ manussāyeva, sakko viya āyasmato mahākassapassa. Mahapphalā mahānisaṃsāti ubhayametaṃ atthato ekaṃ, byañjanameva nānaṃ. Mahantaṃ vā lokiyasukhaṃ phalantīti mahapphalā. Mahato lokuttarasukhassa ca paccayā hontīti mahānisaṃsā. Sīlādiguṇayuttassa hi kaṭacchubhikkhāpi pañcaratanamattāya bhūmiyā paṇṇasālāpi katvā dinnā anekāni kappasahassāni duggativinipātato rakkhati, pariyosāne ca amatāya parinibbānadhātuyāpaccayo hoti. ‘‘Khīrodanaṃ ahamadāsi’’ntiādīni (vi. va. 413) cettha vatthūni, sakalameva vā petavatthu vimānavatthu ca sādhakaṃ. Tasmā paccayadāyakehi attani katānaṃ kārānaṃ mahapphalataṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti.
第三说，是所称者如我者。因缘是诸天人与人所施之因缘。天亦以具品德之人为缘而施，非惟于人。如萨咖尊者大咖萨巴亦然。大成果与大因缘，即二义兼具。谓大果是世俗之乐，大利则指出世间之极乐。具品德者，即使微小布施(如片饭)亦获数以千万劫计之保护，免于恶趣之苦，最终有助于不生灭之涅槃果位。诸如“我曾施乳饮”等诸供养，是总称及个别诸供养，皆利乐前行者。因而以布施者为因，虽出于愿望，亦应与品德美德相应，显示这关系之大果明证。
Catutthavāre ñātīti sassusasurapakkhikā. Sālohitāti ekalohitasambaddhā pītipitāmahādayo . Petāti peccabhāvaṃ gatā. Kālaṅkatāti matā. Tesaṃ tanti tesaṃ taṃ mayi pasannacittataṃ vā pasannena cittena anussaraṇaṃ vā. Yassa hi bhikkhuno kālaṅkato pitā vā mātā vā ‘‘amhākaṃ ñātako thero sīlavā kalyāṇadhammo’’ti pasannacitto hutvā taṃ bhikkhuṃ anussarati, tassa so cittappasādopi taṃ anussaraṇamattampi mahapphalaṃ mahānisaṃsameva hoti, anekāni kappasatasahassāni duggatito vāretuṃ ante ca amataṃ pāpetuṃ samatthameva hoti. Vuttañhetaṃ bhagavatā ‘‘ye te, bhikkhave, bhikkhū sīlasampannā samādhisampannā paññā, vimutti, vimuttiñāṇadassanasampannā, dassanaṃpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmi. Savanaṃ, anussatiṃ, anupabbajjaṃ, upasaṅkamanaṃ, payirupāsanaṃpāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahukāraṃ vadāmī’’ti (itivu. 104). Tasmā ñātisālohitānaṃ attani cittappasādassa anussatiyā ca mahapphalataṃ icchantenāpi sīlādiguṇayutteneva, bhavitabbanti dasseti.
第四说“亲属”，指亲机丁丁、小虫鸟类。铁血者为铁制器物。亡者者则已去世之人。或谓亲属，谓亲属者于吾心中之安详；安详之心忆及此人。譬如当比库为染污者父母，怀念曰：「我辈亲属，长老品德善良。」则修习者念及此便得心安，亦是莫大之果与大因缘。可使多劫中免于恶道，终得不灭。世尊教示曰：「若诸比库具足品德、禅定、慧解脱，并具解脱知见等，吾为诸比库宣说多事。」闻受忆念不忘敬访礼拜等多事，即具大利益。因而对亲属怀念安详亦应具品德美德，表现其大果。
§66
66. Pañcamavāre aratiratisaho assanti aratiyā ratiyā ca saho abhibhavitā ajjhottharitā bhaveyyaṃ. Ettha ca aratīti adhikusalesu dhammesu pantasenāsanesu ca ukkaṇṭhā. Ratīti pañcakāmaguṇarati. Na ca maṃ arati saheyyāti mañca arati na abhibhaveyya na maddeyya na ajjhotthareyya. Uppannanti jātaṃ nibbattaṃ. Sīlādiguṇayutto hi aratiñca ratiñca sahati ajjhottharati madditvā tiṭṭhati. Tasmā īdisaṃ attānaṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti.
第五说指不欢喜与满足为伴，谓与不欢喜及欲乐配合，已生起苦死轮回。品德美德相应，亦能与不欢喜与欲乐共存，而仍坚固及不生烦恼。故以此类为例，示自心所欣求者，其应是与品德美德和合者，方得显现。
Chaṭṭhavāre bhayaṃ cittutrāsopi ārammaṇampi. Bheravaṃ ārammaṇameva. Sesaṃ pañcamavāre vuttanayameva. Sīlādiguṇayutto hi bhayabheravaṃ sahati ajjhottharati madditvā tiṭṭhati ariyakoṭiyavāsīmahādattatthero viya.
第六说恐怖，谓心之恐惧与害怕，名为恐怖。此即前第五缘之续述。具品德美德者能忍耐恐怖与敬畏，坚定不移，能坚固其内心，如尊贵天天大达长老般。
Thero kira maggaṃ paṭipanno aññataraṃ pāsādikaṃ araññaṃ disvā ‘‘idhevajja samaṇadhammaṃ katvā gamissāmī’’ti maggā okkamma aññatarasmiṃ rukkhamūle saṅghāṭiṃ paññapetvā pallaṅkaṃ ābhujitvā nisīdi. Rukkhadevatāya dārakā therassa sīlatejena sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu. Devatāpi rukkhaṃ cālesi. Thero acalova nisīdi. Sā devatā dhūmāyi, pajjali, neva sakkhi theraṃ cāletuṃ, tato upāsakavaṇṇenāgantvā vanditvā aṭṭhāsi. ‘‘Ko eso’’ti vuttā ‘‘ahaṃ, bhante, etasmiṃ rukkhe adhivatthā devatā’’ti avoca. Tvaṃ ete vikāre akāsīti. Āma bhanteti. Kasmāti ca vuttā āha – ‘‘tumhākaṃ, bhante , sīlatejena dārakā sakabhāvena saṇṭhātuṃ asakkontā vissaramakaṃsu, sāhaṃ tumhe palāpetuṃ evamakāsi’’nti. Thero āha – ‘‘atha kasmā idha, bhante, mā vasatha, mayhaṃ aphāsūti paṭikacceva nāvacāsi. Idāni pana mā kiñci avaca, ariyakoṭiyamahādatto amanussabhayena gatoti vacanato lajjāmi, tenāhaṃ idheva vasissaṃ, tvaṃ pana ajjekadivasaṃ yattha katthaci vasāhī’’ti. Evaṃ sīlādiguṇayutto bhayabheravasaho hoti. Tasmā īdisamattānaṃ icchantenāpi sīlādiguṇayutteneva bhavitabbanti dasseti.
长老曾经行走道途，见一座幽静的荒野林园，心念『如今在此比库教法中修习后便往彼处去』。于是他来到一棵树下，披衣作蓆，铺上枕席，坐下。树神的子女因见长老具持清净戒德力，无法同住，便退避远去。连树神也撼动树干。长老如山般端坐不动。树神降烟熏烧，但不能动摇长老。这时有一名在家居士来了，见长老，礼敬后站立，问『这是谁？』居士答曰『尊者，此树上驻藏的树神』。居士又说『汝等在此清净戒德力难以共住，故我令汝们退避』。长老说『为何此处不宜久住，恐我口误，特地先不言语。今后我虽不多言，然念于圣贤刀锋、尊贵非人之德，感慨羞愧，故今便在此处久居。汝则可随地自在居住』。由此显现具戒德的人即使妄念起时仍如山般安立，因此即便心生诸欲，唯当持戒德充满，则为有益法也。
Sattamavāre ābhicetasikānanti abhicetoti abhikkantaṃ visuddhacittaṃ vuccati, adhicittaṃ vā, abhicetasi jātāni ābhicetasikāni, abhiceto sannissitānīti vā ābhicetasikāni. Diṭṭhadhammasukhavihārānanti diṭṭhadhamme sukhavihārānaṃ. Diṭṭhadhammoti paccakkho attabhāvo vuccati, tattha sukhavihārabhūtānanti attho, rūpāvacarajjhānānametaṃ adhivacanaṃ. Tāni hi appetvā nisinnā jhāyino imasmiṃyeva attabhāve asaṃkiliṭṭhaṃ nekkhammasukhaṃ vindanti, tasmā ‘‘diṭṭhadhammasukhavihārānī’’ti vuccanti. Nikāmalābhīti nikāmena lābhī attano icchāvasena lābhī, icchiticchitakkhaṇe samāpajjituṃ samatthoti vuttaṃ hoti. Akicchalābhīti sukheneva paccanīkadhamme vikkhambhetvā samāpajjituṃ samatthoti vuttaṃ hoti. Akasiralābhīti akasirānaṃ vipulānaṃ lābhī, yathāparicchedeyeva vuṭṭhātuṃ samatthoti vuttaṃ hoti. Ekacco hi lābhīyeva hoti, na pana sakkoti icchiticchitakkhaṇe samāpajjituṃ. Ekacco sakkoti tathā samāpajjituṃ, pāribandhike pana kicchena vikkhambheti. Ekacco tathā samāpajjati, pāribandhike ca akiccheneva vikkhambheti, na sakkoti nāḷikāyantaṃ viya yathāparicchedeyeva ca vuṭṭhātuṃ. Yo pana imaṃ tividhampi sampadaṃ icchati, sopi sīlesvevassa paripūrakārīti.
所谓第七科，即是『内心作意』，称为意志清净，即内在意念。意发生时出现的内在意志意念则称为『作意烦恼』。所谓『依止内在意志烦恼』者便是内在作意烦恼。所谓『可见法安住』，即安住于己相境界，包含平静安详之含义，尤其指观色境界。修禅者安坐观受，得不起染着的出世乐，故称为『可见法安住』。所谓无为功德得利称为『无漏所得』，意即以心愿得之者。所谓无妨碍者能在意愿时安住、受用无难称为『无障碍利』。所谓随愿广大利称为『无尽利』。或有人得利却不能随意时作，或能随愿作但受拘束迟缓，或能随愿作但仍迟缓不及快速灵巧者皆有。修得此三者者，应是正戒善根圆满者也。
Evaṃ abhiññāpādake jhāne vutte kiñcāpi abhiññānaṃ vāro āgato, atha kho naṃ bhagavā aggahetvāva yasmā na kevalaṃ abhiññāpādakajjhānāni ca abhiññāyoyeva ca sīlānaṃ ānisaṃso, apica kho cattāri āruppajhānānipi tayo ca heṭṭhimā ariyamaggā, tasmā taṃ sabbaṃ pariyādiyitvā dassetuṃ ākaṅkheyya ce…pe… ye te santāti evamādimāha.
如此宣说有通达智慧基础的禅定，虽有别样智慧显现，却不为世尊所采纳，乃因不仅仅只是凭借通达智慧基础禅定及智慧，而是四种无色界禅定中最低三种乃是圣道。因此世尊希求尽其详尽，悉数宣说……以上如是说完。
Tattha santāti aṅgasantatāya ceva ārammaṇasantatāya ca. Vimokkhāti paccanīkadhammehi vimuttattā ārammaṇe ca adhimuttattā. Atikkamma rūpeti rūpāvacarajjhāne atikkamitvā, ye te vimokkhā atikkamma rūpe santāti padasambandho, itarathā hi atikkamma rūpe kiṃ karotīti na paññāyeyyuṃ. Āruppāti ārammaṇato ca vipākato ca rūpavirahitā. Kāyena phusitvāti nāmakāyena phusitvā pāpuṇitvā, adhigantvāti vuttaṃ hoti. Sesaṃ vuttānameva. Idaṃ vuttaṃ hoti ‘‘yopi bhikkhu ime vimokkhe phusitvā viharitukāmo, sopi sīlesvevassa paripūrakārī’’ti.
此处“圣”者，谓行处相续及对象相续义。所谓解脱，是由对境界清净无染与对境执止得自在，解脱之相随转入。所谓超越色界者，是超越色界禅定，进入无色界者。念身感触乃名与身相应之觉入，所成就谓得入无漏净境。文中句云：『凡修此解脱触入禅定者，亦是戒德圆满者』。
§67
67. Navamavāre tiṇṇaṃ saṃyojanānanti sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaṅkhātānaṃ tiṇṇaṃ bandhanānaṃ. Tāni hi saṃyojenti khandhagatibhavādīhi khandhagatibhavādayo, kammaṃ vā phalena, tasmā saṃyojanānīti vuccanti, bandhanānīti attho. Parikkhayāti parikkhayena. Sotāpannoti sotaṃ āpanno. Sototi ca maggassetaṃ adhivacanaṃ. Sotāpannoti taṃsamaṅgipuggalassa. Yathāha ‘‘soto sototi hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sototi? Ayameva hi, bhante, ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhīti. Sotāpanno sotāpannoti hidaṃ, sāriputta, vuccati. Katamo nu kho, sāriputta, sotāpannoti? Yo hi, bhante, iminā aṭṭhaṅgikena maggena samannāgato, ayaṃ vuccati sotāpanno, yoyaṃ āyasmā evaṃnāmo evaṃgotto’’ti. Idha pana maggena phalassa nāmaṃ dinnaṃ, tasmā phalaṭṭho ‘‘sotāpanno’’ti veditabbo. Avinipātadhammoti vinipātetīti vinipāto, nāssa vinipāto dhammoti avinipātadhammo, na attānaṃ apāye vinipātasabhāvoti vuttaṃ hoti. Kasmā? Ye dhammā apāyagamaniyā, tesaṃ pahīnattā. Sambodhi paraṃ ayanaṃ gati assāti sambodhiparāyaṇo, uparimaggattayaṃ avassaṃ sampāpakoti attho. Kasmā? Paṭiladdhapaṭhamamaggattā. Sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūraṇārīti.
第六科中，‘三结’是谓关于我执等的疑惑、恶行、烦恼这三种束缚。名为‘结’者因为其缠绕五蕴生死之流，因业果业等故得名。所谓净灭，是指净灭之理义。所谓圣流者，谓入圣流的听教弟子。宣说经典中有言：‘流即流’，何谓流？便是圣八正道，即正见等。所谓入圣流者，是通达此八正道者，为圣流。而圣流是以圣八正道为基础的故。因予圣道名果，故名曰入圣流。所谓不堕者，即不堕于恶趣。不堕谓无自堕恶趣之理。何以故？由于那些法业不可堕恶趣者，已弃除也。觉行即成佛道，彼为上道，到彼彼岸，是超出三界道。何以故？此道为初得圣果之道。‘戒德者’指依此义应欲戒德圆满也。
Dasamavāre paṭhamamaggena parikkhīṇānipi tīṇi saṃyojanāni sakadāgāmimaggassa vaṇṇabhaṇanatthaṃ vuttāni. Rāgadosamohānaṃ tanuttāti etesaṃ tanubhāvena, tanuttakaraṇenāti vuttaṃ hoti. Tattha dvīhi kāraṇehi tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya ca. Sakadāgāmissa hi vaṭṭānusārimahājanasseva kilesā abhiṇhaṃ na uppajjanti, kadāci karahaci uppajjanti viraḷākārā hutvā, viraḷavāpite khette aṅkurā viya. Uppajjamānāpi ca vaṭṭānusārimahājanasseva maddantā pharantā chādentā andhakāraṃ karontā na uppajjanti, mandamandā uppajjanti tanukākārā hutvā, abbhapaṭalamiva makkhikāpattamiva ca.
第十科第一道中亦有论到已断除三结者，为将成声闻乘者所说。所谓贪嗔痴之意意思最深，因何而深？本文说因二因缘——增上习气困乱及证道之微弱。声闻乘中大多数烦恼不显著出现，有时偶见偶生，极稀少，且即使已生起也以微弱细小如嫩芽之象存在。虽尚有烦恼，但渐次产生，色微柔弱。犹如初生而细小之蝇蛆，当初以累积之力遮蔽慧明，故不明显生起，且为柔软细弱之象。
Tattha keci therā bhaṇanti ‘‘sakadāgāmissa kilesā kiñcāpi cirena uppajjanti, bahalāva uppajjanti, tathā hissa puttā ca dhītaro ca dissantī’’ti, etaṃ pana appamāṇaṃ. Puttadhītaro hi aṅgapaccaṅgaparāmasanamattenapi hontīti. Dvīhiyeva kāraṇehissa kilesānaṃ tanuttaṃ veditabbaṃ adhiccuppattiyā ca pariyuṭṭhānamandatāya cāti.
那里有些长老说：“有些能够往来的烦恼有时很久才生起，有时多次生起，他的儿子女儿也能被见到。”但这是有偏差的。实则子女即使是身体各部分受到磨难时，也没有分别存在。由两方面因素，应了知烦恼因过度生起而减少，因其生起缓慢而推动慢慢消退。
Sakadāgāmīti sakiṃ āgamanadhammo. Sakideva imaṃ lokaṃ āgantvāti ekavāraṃyeva imaṃ manussalokaṃ paṭisandhivasena āgantvā. Yopi hi idha sakadāgāmimaggaṃ bhāvetvā idheva parinibbāti, sopi idha na gahito. Yopi idha maggaṃ bhāvetvā devesu upapajjitvā tattheva parinibbāti. Yopi devaloke maggaṃ bhāvetvā tattheva parinibbāti. Yopi devaloke maggaṃ bhāvetvā idheva manussaloke nibbattitvā parinibbāti. Yo pana idha maggaṃ bhāvetvā devaloke nibbatto, tattha yāvatāyukaṃ ṭhatvā puna idheva upapajjitvā parinibbāti, ayamidha gahitoti veditabbo. Dukkhassantaṃ kareyyanti vaṭṭadukkhassa paricchedaṃ kareyyaṃ. Sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūrakārīti.
『能够往来』意指具有往返的特性。反复来到此世，如我等人间世界第一次轮回降生。有人在此处修习能够往来的道而成就涅槃，彼此未被束缚；有人虽修习道，昇天界而成涅槃；有人在天界修习道而成涅槃；有人天界修道后降生人间而成涅槃。倘若有人在此修道成就天界，寿终后再来人间成道，亦应知其被束缚。此说有助断除轮回苦痛，犹如斩断轮回之苦痛。关于戒律，乃表示即使有求此欲者，亦是戒律施行之目的。
Ekādasamavāre pañcannanti gaṇanaparicchedo. Orambhāgiyānanti oraṃ vuccati heṭṭhā, heṭṭhābhāgiyānanti attho, kāmāvacaraloke uppattipaccayānanti adhippāyo. Saṃyojanānanti bandhanānaṃ, tāni kāmarāgabyāpādasaṃyojanehi saddhiṃ pubbe vuttasaṃyojanāneva veditabbāni. Yassa hi etāni appahīnāni, so kiñcāpi bhavagge uppanno hoti, atha kho āyuparikkhayā kāmāvacare nibbattatiyeva, gilitabalisamacchūpamo svāyaṃ puggalo dīghasuttakena pāde baddhavihaṅgūpamo cāti veditabbo. Pubbe vuttānampi cettha vacanaṃ vaṇṇabhaṇanatthamevāti veditabbaṃ. Opapātikoti sesayonipaṭikkhepavacanametaṃ. Tatthaparinibbāyīti tattheva brahmaloke parinibbāyī. Anāvattidhammo tasmā lokāti tato brahmalokā paṭisandhivasena puna anāvattisabhāvo. Sīlesvevāti īdiso hotukāmopi sīlesvevassa paripūrakārīti.
十一时中说数五。前部称为肩，谓下部，此意。欲界众生生起因，是为根本。束缚指因欲爱与嗔恨之缚，共同所述之束缚。若此五束缚未断者，必定在生死轮回中起身。生死即由于寿命终止于欲界中，如腐烂树干被绑脚中的鹤形比喻人。此说亦是说明前已说过之话。所谓再来乃指于此处灭尽并在天界灭尽。因其无倒退性，故称为众生。天界众生亦以轮回来生为次第。关于戒律，即使是求此目的者，也求戒律之完备。
§68
68. Evaṃ anāgāmimagge vutte kiñcāpi catutthamaggassa vāro āgato, atha kho naṃ bhagavā aggahetvāva yasmā na kevalā āsavakkhayābhiññā eva sīlānaṃ ānisaṃso, apica kho lokiyapañcābhiññāyopi, tasmā tāpi dassetuṃ, yasmā ca āsavakkhaye kathite desanā niṭṭhitā hoti, evañca sati imesaṃ guṇānaṃ akathitattā ayaṃ kathā muṇḍābhiññākathā nāma bhaveyya, tasmā ca abhiññāpāripūriṃ katvā dassetumpi, yasmā ca anāgāmimagge ṭhitassa sukhena iddhivikuppanā ijjhati, samādhiparibandhānaṃ kāmarāgabyāpādānaṃ samūhatattā, anāgāmī hi sīlesu ca samādhimhi ca paripūrakārī, tasmā yuttaṭṭhāneyeva lokiyābhiññāyo dassetumpi ‘‘ākaṅkheyya ce…pe… anekavihita’’nti evamādimāhāti ayamanusandhi.
第六十八。如此讲述关于能够往来的道，第四圣谛相应时期已至，世尊未说为最高原因，因非只有烦恼断尽的证悟依止戒律而生起，也包含世间五种神通故，且欲令众生了知；又因烦恼断尽之教已成完结，若于此讲述诸德未讲，则称为头陀神通之说，应当举证宣说。因能够往来道人于禅定中因烦恼与嗔恨之增长受困，是能往来者既是戒律也能充实禅定，故于适当时世间神通应被示现，如曰“愿能愿能……如是多方”，成此探讨。
Tattha ‘‘anekavihitaṃ iddhividha’’ntiādinā nayena āgatānaṃ pañcannampi lokiyābhiññānaṃ pāḷivaṇṇanā saddhiṃ bhāvanānayena visuddhimagge vuttā.
其中“如是多方种类之神通”及以后诸句，总结归纳先前所讲五种世间神通，与修证道理共同说明之清净道法。
§69
69. Chaṭṭhābhiññāya āsavānaṃ khayāti arahattamaggena sabbakilesānaṃ khayā. Anāsavanti āsavavirahitaṃ. Cetovimuttiṃ paññāvimuttinti ettha cetovacanena arahattaphalasampayuttova samādhi, paññāvacanena taṃsampayuttā paññāva vuttā. Tattha ca samādhi rāgato vimuttattā cetovimutti, paññā avijjāya vimuttattā paññāvimuttīti veditabbā. Vuttañcetaṃ bhagavatā ‘‘yo hissa, bhikkhave, samādhi, tadassa samādhindriyaṃ. Yā hissa, bhikkhave, paññā, tadassa paññindriyaṃ. Iti kho, bhikkhave , rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī’’ti, apicettha samathaphalaṃ cetovimutti, vipassanāphalaṃ paññāvimuttīti veditabbā.
第六十九。第六神通即断尽烦恼之神通是阿拉汉果，断尽一切烦恼称为无烦恼。心解脱与智慧解脱，此处心解脱以心为解脱，智慧解脱以智慧为解脱。世尊说：“比库们，若有禅定，彼即有禅定智慧之根；若有智慧，彼即有智慧根。因此禅定解脱是爱欲除尽的心解脱，智慧解脱是无明除尽的智慧解脱。”此处还应了知止禅果是心解脱，观照果是智慧解脱。
Diṭṭheva dhammeti imasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanoyeva paññāya paccakkhaṃ katvā, aparapaccayena ñatvāti attho. Upasampajja vihareyyanti pāpuṇitvā sampādetvā vihareyyaṃ. Sīlesvevāti evaṃ sabbāsave niddhunitvā cetovimuttiṃ paññāvimuttiṃ adhigantukāmopi sīlesvevassa paripūrakārīti.
所谓『有相即是法』，就在此自身存在的状态中。所谓『亲自证得了悟』，是指以自身的智慧详明观察后，了知其他因果依赖，这是其义。言『得受戒而住』，谓受戒后还应勤修精进，入于安住。所谓『在持守戒行』，即如是斩断一切烦恼，达至心的解脱与智慧的解脱，是对具足守戒行者修满完善之意。
Evaṃ bhagavā sīlānisaṃsakathaṃ yāva arahattā kathetvā idāni sabbampi taṃ sīlānisaṃsaṃ sampiṇḍetvā dassento nigamanaṃ āha ‘‘sampannasīlā, bhikkhave…pe… idametaṃ paṭicca vutta’’nti. Tassāyaṃ saṅkhepattho, ‘‘sampannasīlā, bhikkhave, viharatha…pe… samādāya sikkhatha sikkhāpadesū’’ti iti yaṃ taṃ mayā pubbe evaṃ vuttaṃ, idaṃ sabbampi sampannasīlo bhikkhu sabrahmacārīnaṃ piyo hoti manāpo, garu bhāvanīyo paccayānaṃ lābhī, paccayadāyakānaṃ mahapphalakaro, pubbañātīnaṃ anussaraṇacetanāya phalamahattakaro, aratiratisaho, bhayabheravasaho, rūpāvacarajjhānānaṃ arūpāvacarajjhānānañca lābhī, heṭṭhimāni tīṇi sāmaññaphalāni pañca lokiyābhiññā āsavakkhayañāṇanti ca ime ca guṇe sayaṃ abhiññā sacchikattā hoti, etaṃ paṭicca idaṃ sandhāya vuttanti. Idamavoca bhagavā, attamanā te bhikkhu bhagavato bhāsitaṃ abhinandunti.
世尊如是说戒的因缘，直至成就阿拉汉果，此时已经把戒法全盘汇摄示现，乃作结语曰：『有具足戒德者，诸比库应当具足戒德，修习戒律教导。』此语集中之意，说『有具足戒德者，比库们应安住戒德，精勤修习戒律教导』，这乃我之前所说，故此具足戒德的比库，是众修行者所喜爱、心欢悦者，是应当尊敬者，且为众因缘之受益者，是因果关系中果报丰盛者，是前世因缘回忆之大有胜果者，亦是远离欢愉与嗔恚之乐者，远离恐惧者，能获得色界及无色界之禅定，胜得三种圣果及五种世间神通及断除烦恼的智慧，而这些种种功德，皆由自己亲证其真。因此言说亦即说明此理。世尊称赞说：『你这比库，欢喜我所称说者。』
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破斥戏论中部注疏
Ākaṅkheyyasuttavaṇṇanā niṭṭhitā. · 《愿望经》注释终了。
7. Vatthasuttavaṇṇanā七、《布喻经》注释
§70
70.Evaṃme sutanti vatthasuttaṃ. Tattha seyyathāpi, bhikkhave, vatthanti upamāvacanamevetaṃ. Upamaṃ karonto ca bhagavā katthaci paṭhamaṃyeva upamaṃ dassetvā pacchā atthaṃ dasseti, katthaci paṭhamamatthaṃ dassetvā pacchā upamaṃ, katthaci upamāya atthaṃ parivāretvā dasseti, katthaci atthena upamaṃ.
第七十经说法，以『布』为喻。其间，如比库所闻，『布』即为比喻。如世尊开示时，有时先现『布』的喻喻，继而阐释其义；有时先明白义理，再用『布』为喻；有时用喻来包涵说明义；有时以义解释喻义，语意交互表现。
Tathā hesa – ‘‘seyyathāpissu, bhikkhave, dve agārā sadvārā, tattha cakkhumā puriso majjhe ṭhito passeyyā’’ti (ma. ni. 3.261) sakalampi devadūtasuttaṃ upamaṃ paṭhamaṃ dassetvā pacchā atthaṃ dassento āha. ‘‘Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse’’tiādinā (dī. ni. 1.238; paṭi. ma. 1.102) pana nayena sakalampi iddhividhamatthaṃ paṭhamaṃ dassetvā pacchā upamaṃ dassento āha. ‘‘Seyyathāpi brāhmaṇapuriso sāratthiko sāragavesī’’tiādināva (ma. ni. 1.318) nayena sakalampi cūḷasāropamasuttaṃ upamāya atthaṃ parivāretvā dassento āha. ‘‘Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇanti suttaṃ…pe… seyyathāpi, bhikkhave, puriso alagaddatthiko’’tiādinā (ma. ni. 1.238) nayena sakalampi alagaddasuttaṃ mahāsāropamasuttanti evamādīni suttāni atthena upamaṃ parivāretvā dassento āha.
例如，世尊说：『譬如，有二间房屋及有二门，一具慧眼者立中观之』（据小部经卷三二六页）。先讲示天神使者经的整体比喻，继而说义。又如大部初经一二三页，北俱舍一〇二页，先以力量现神通的方式说义，再用喻说明。又如小部初经三一九页，引婆罗门相者说义并用小般若经之喻说明。亦有说某些世族后人修习法门经（二三八页）等，先以义理包涵比喻，称为大般若经，如是诸经先义后喻，彼此包含，次第说明。
Svāyaṃ idha paṭhamaṃ upamaṃ dassetvā pacchā atthaṃ dasseti. Kasmā panevaṃ bhagavā dassetīti? Puggalajjhāsayena vā desanāvilāsena vā. Ye hi puggalā paṭhamaṃ upamaṃ dassetvā vuccamānamatthaṃ sukhena paṭivijjhanti, tesaṃ paṭhamaṃ upamaṃ dasseti. Esa nayo sabbattha. Yassā ca dhammadhātuyā suppaṭividdhattā desanāvilāsaṃ patto hoti, tassā suppaṭividdhā. Tasmā esa desanāvilāsampatto dhammissaro dhammarājā, so yathā yathā icchati, tathā tathā dhammaṃ desetīti evaṃ iminā puggalajjhāsayena vā desanāvilāsena vā evaṃ dassetīti veditabbo.
此诸喻由世尊亲自说出，然后展现意义。为何如此呢？因众生对此喻义或教法无偏无倦，闻者喜悦而乐于契入其义，因此先说喻令其乐闻，此法遍及诸处。若以法的本质深刻、清晰及妙巧的教示为先，称此为深妙教法。故此，作为法的宝藏、法的王者，因为法喜而随顺其愿，随缘示现其教，为众生而说，此理应当明了。
Tattha vatthanti pakatiparisuddhaṃ vatthaṃ. Saṃkiliṭṭhaṃ malaggahitanti āgantukena paṃsurajādinā saṃkilesena saṃkiliṭṭhaṃ, sedajallikādinā malena gahitattā malaggahitaṃ. Raṅgajāteti ettha raṅgameva raṅgajātaṃ. Upasaṃhareyyāti upanāmeyya. Yadi nīlakāyāti nīlakāya vā, nīlakatthāya vāti vuttaṃ hoti. Evaṃ sabbattha. Rajako hi nīlakatthāya upasaṃharanto kaṃsanīlapalāsanīlādike nīlaraṅge upasaṃharati. Pītakatthāya upasaṃharanto kaṇikārapupphasadise pītakaraṅge. Lohitakatthāya upasaṃharanto bandhujīvakapupphasadise lohitakaraṅge. Mañjiṭṭhakatthāya upasaṃharanto kaṇavīrapupphasadise mandarattaraṅge. Tena vuttaṃ ‘‘yadi nīlakāya…pe… yadi mañjiṭṭhakāyā’’ti.
此中『布』者，谓洁净的布。『染污』谓来访者以尘埃泥污等物染污之。『颜色』即实际布达成之色。所谓『收敛』，谓收束之意。若称『蓝色身体』，即谓蓝色布。此理无处不然。织工用蓝色染料之布，会染上青铜蓝、靛蓝等多种青色。用黄色染料，则布呈金黄色如花。用赤色染料，则如茛花般红。用朱颜色染料，则如矢车菊般红紫。故有云：『若为蓝色身体……若为朱颜色身体……』
Durattavaṇṇamevassāti duṭṭhu rañjitavaṇṇameva assa. Aparisuddhavaṇṇamevassāti nīlavaṇṇopissa parisuddho na bhaveyya, sesavaṇṇopi. Tādisañhi vatthaṃ nīlakumbhiyā pakkhittampi sunīlaṃ na hoti, sesakumbhīsu pakkhittampi pītakādivaṇṇaṃ na hoti, milātanīla kuraṇḍa-kaṇikāra-bandhujīvaka-kaṇavīrapupphavaṇṇameva hoti. Taṃ kissa hetūti taṃ vatthaṃ kissa hetu kiṃ kāraṇā īdisaṃ hoti, tasmiṃ vā vatthe raṅgajātaṃ kissa hetu īdisaṃ durattavaṇṇaṃ aparisuddhavaṇṇaṃ hotīti? Yasmā panassa vatthassa saṃkiliṭṭhabhāvoyevettha kāraṇaṃ, na aññaṃ kiñci, tasmā ‘‘aparisuddhattā, bhikkhave, vatthassā’’ti āha.
“污秽之色即为恶染之色”者，指的是污秽而令人难悦之色。又“非净色即为污秽之色”者，谓即使色相呈蓝色者，若不纯净亦非净色，余色亦如是。譬如在布料上即便染以蓝色，若以蓝缟染之，亦不成纯蓝；若染于余布，也不会呈现黄、绿等色彩，而仅呈现混杂暗蓝、紫色、婆娑棘叶纹、草根密叶纹等类似颜色。是何因缘使此布料染色而呈现污秽、非纯净之色呢？此处由于布料自身本质上混杂不净，且无他因，故称“诸比库！此处称布料为不纯净”。
Evameva khoti upamāsampaṭipādanaṃ. Citte saṃkiliṭṭheti cittamhi saṃkiliṭṭhamhi. Kasmā pana bhagavā saṃkiliṭṭhavatthena opammaṃ akāsīti ce, vāyāmamahapphaladassanatthaṃ. Yathā hi āgantukehi malehi saṃkiliṭṭhaṃ vatthaṃ pakatiyā paṇḍarattā puna dhovīyamānaṃ paṇḍaraṃ hoti, na tattha jātikāḷake viya eḷakalome vāyāmo nipphalo hoti, evaṃ cittampi āgantukehi kilesehi saṃkiliṭṭhaṃ. Pakatiyā pana taṃ sakalepi paṭisandhibhavaṅgavāre paṇḍarameva. Yathāha – ‘‘pabhassaramidaṃ, bhikkhave, cittaṃ, tañca kho āgantukehi upakkilesehi upakkiliṭṭha’’nti (a. ni. 1.51). Taṃ visodhīyamānaṃ sakkā pabhassarataraṃ kātuṃ, na tattha vāyāmo nipphaloti evaṃ vāyāmamahapphaladassanatthaṃ saṃkiliṭṭhavatthena opammaṃ akāsīti veditabbo.
比库！此乃比喻教理之方式。心染污秽者，即心中蕴藏污秽。世尊用污秽之布来示义，是为修行者观察现实苦乐果报之直观效验。犹如外来污泥污染的白布，清洗后显洁白，但破损处的白色不可得净；此处努力虽大，却无实效。心亦复如是，被外来烦恼玷污，虽力图清净，在频繁轮回之中，污秽难灭。正如有文说：“比库！此心光明，但受外界烦恼污染。”此光明正可被渐次清净，而非徒然努力无益，世尊以污秽布作比喻，正为显现此义，当知此理。
Duggati pāṭikaṅkhāti īdise citte duggati pāṭikaṅkhitabbā, duggatiṃ eva esa pāpuṇissati , nāññanti evaṃ duggati icchitabbā, avassaṃ bhāvīti vuttaṃ hoti. Sā cāyaṃ duggati nāma paṭipattiduggati, gatiduggatīti duvidhā hoti. Paṭipattiduggatipi agāriyapaṭipattiduggati, anagāriyapaṭipattiduggatīti duvidhā hoti.
“望见恶趣”者，指心中应当怀有对恶道的恐惧，因必然将得恶趣果报，如人没有不愿受恶趣之心。此除法名中“恶趣”为二种：一种是行为之恶趣，即恶道果报自身；另一种为去向之恶趣，即往恶道而去之过程。行为恶趣又分为做坏行为之前行为恶趣和做坏行为后果之恶趣两种。
Agāriyo hi saṃkiliṭṭhacitto pāṇampi hanati, adinnampi ādiyati, sakalepi dasa akusalakammapathe pūreti, ayamassa agāriyapaṭipattiduggati. So tattha ṭhito kāyassa bhedā nirayampi gacchati, tiracchānayonimpi, pettivisayampi gacchati, ayamassa gatiduggati.
行为恶趣者，指内心染污，行伤害身命、盗取不与之物、施行十种恶行之举，此为行为上之恶趣。此时，心念染污，必然现身受伤，堕入地狱、饿鬼或畜生界，此为恶趣之去向。
Anagāriyopi imasmiṃ sāsane pabbajito saṃkiliṭṭhacitto dūteyyapahiṇagamanaṃ gacchati, vejjakammaṃ karoti, saṅghabhedāya cetiyabhedāya parakkamati, veḷudānādīhi jīvikaṃ kappeti, sakalampi anācāraṃ agocarañca paripūreti, ayamassa anagāriyapaṭipattiduggati.So tattha ṭhito kāyassa bhedā nirayampi gacchati, tiracchānayonimpi, pettivisayampi gacchati samaṇayakkho nāma hoti samaṇapeto, ādittehi saṅghāṭiādīhi sampajjalitakāyo aṭṭassaraṃ karonto vicarati, ayamassa gatiduggati.
非行为恶趣者，指在此教法中出家者，若染污心意，行使委派任务，行医治疗，参与僧团律仪分歧与舍利破坏，依靠布施和其他生活资助，依旧行恶不善，为非行为善恶之恶趣。其立足处是身体受损，亦堕入地狱、饿鬼、畜生三恶道。由此，称为“丧失行善之大恶趣”，彼时如同游荡之亚卡鬼灵，形体烧烧发光，夜行八方，即为恶趣之去向。
Seyyathāpīti sukkapakkhaṃ dassetumāraddho, tassattho kaṇhapakkhe vuttapaccanīkeneva veditabbo. Etthāpi ca sugati nāma paṭipattisugati gatisugatīti duvidhā hoti. Paṭipattisugatipi agāriyapaṭipattisugati anagāriyapaṭipattisugatīti duvidhā hoti. Agāriyo hi parisuddhacitto pāṇātipātāpi viramati, adinnādānāpi, sakalepi dasa kusalakammapathe paripūreti, ayamassa agāriyapaṭipattisugati. So tattha ṭhito kāyassa bhedā manussamahantatampi devamahantatampi upapajjati, ayamassa gatisugati.
譬如起羽翼示飞行，始于轻翼之上，此示意即将显现。恶趣和善趣之去处，亦可分别为两：行为上之善趣，行为恶趣；以及非行为善趣，非行为恶趣。行为善趣者，乃指心念纯净，断杀生、不偷盗等诸恶，行诸善法，此为行为上的善趣，此时立足身体安稳，既有人道安宁，亦有天道安乐，此称善趣之归宿。
Anagāriyopi imasmiṃ sāsane pabbajitvā parisuddhacitto catupārisuddhisīlaṃ sodheti, terasa dhutaṅgāni samādiyati, aṭṭhatiṃsārammaṇesu attano anukūlakammaṭṭhānaṃ gahetvā pantasenāsane paṭisevamāno kasiṇaparikammaṃ katvā jhānasamāpattiyo nibbatteti, sotāpattimaggaṃ bhāveti…pe… anāgāmimaggaṃ bhāveti, ayamassa anagāriyapaṭipattisugati. So tattha ṭhito kāyassa bhedā manussaloke vā tīsu mahākulesu, chasu vā kāmāvacaradevesu, dasasu vā brahmabhavanesu , pañcasu vā suddhāvāsesu, catūsu vā āruppesu upapajjati, ayamassa gatisugatīti.
即使是不具戒律者，在此教法中出家后，若清净其心，守护四正清净戒，修持三十七道品，取持三十七法为自身有利的修行场所，安住于僧舍正行，实行遍行观修，便能成就禅定，生成初果斯陀含道……乃至生成阿那含道，谓此为不具戒律者修行的正趣。于彼处宁住时，从身体分解时，有生于人间三大族中，或生于六欲界天中，或生于十梵天中，或生于五净居天中，或生于四无色界天中，此为其正趣清净之道也。
§71
71. Evaṃ saṃkiliṭṭhe citte duggati pāṭikaṅkhā, asaṃkiliṭṭhe ca sugatīti vatvā idāni yehi upakkilesehi cittaṃ saṃkiliṭṭhaṃ hoti, te dassento katame ca, bhikkhave, cittassa upakkilesā? Abhijjhā visamalobhotiādimāha.
七十一、如是说：染污的心者堕入恶趣，不染污者往善趣。现在当说诸位比库，心被何种烦恼染污？谓其为贪、嗔、痴等。
Tattha sakabhaṇḍe chandarāgo abhijjhā, parabhaṇḍe visamalobho. Atha vā sakabhaṇḍe vā parabhaṇḍe vā hotu, yuttapattaṭṭhāne chandarāgo abhijjhā, ayuttāpattaṭṭhāne visamalobho. Thero panāha ‘‘kissa vinibbhogaṃ karotha, yutte vā ayutte vā hotu, ‘rāgo visamaṃ doso visamaṃ moho visama’nti (vibha. 924) vacanato na koci lobho avisamo nāma, tasmā lobhoyeva abhijjhāyanaṭṭhena abhijjhā, visamaṭṭhena visamaṃ, ekatthametaṃ byañjanameva nāna’’nti. So panesa abhijjhāvisamalobho uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. Tasmā ‘‘cittassa upakkileso’’ti vuccati.
其中属于我执我爱者为贪，属于我慢我欲者为嗔。无论是我执我爱，或我慢我欲，处于适当获益处为贪我执，处于不得或不适当处为嗔我慢。长老谓：“尔等应当如何分辨？无论处于获得或失去，皆有贪为我执，嗔为我慢之不同。此等分别乃多种诸行之表现形态，是为‘心之染污’。”
Yathā cesa, evaṃ navavidhaāghātavatthusambhavo byāpādo. Dasavidhaāghātavatthusambhavo kodho. Punappunaṃ cittapariyonandhano upanāho. Agāriyassa vā anagāriyassa vā sukatakaraṇavināsano makkho. Agāriyopi hi kenaci anukampakena daliddo samāno ucce ṭhāne ṭhapito, aparena samayena ‘‘kiṃ tayā mayhaṃ kata’’nti tassa sukatakaraṇaṃ vināseti. Anagāriyopi sāmaṇerakālato pabhuti ācariyena vā upajjhāyena vā catūhi paccayehi uddesaparipucchāhi ca anuggahetvā dhammakathānayapakaraṇakosallādīni sikkhāpito, aparena samayena rājarājamahāmattādīhi sakkato garukato ācariyupajjhāyesu acittīkato caramāno ‘‘ayaṃ amhehi daharakāle evaṃ anuggahito saṃvaḍḍhito ca, atha panidāni nissineho jāto’’ti vuccamāno ‘‘kiṃ mayhaṃ tumhehi kata’’nti tesaṃ sukatakaraṇaṃ vināseti, tassa so sukatakaraṇavināsano makkho uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. Tasmā ‘‘cittassa upakkileso’’ti vuccati.
如是，犹如新兴九种破戒事，能造成心中忧患：九种事为恚怒；十种破戒行为造苦难反复堕落；有学者或无学者之行破坏善根。即使不持戒者，受他人怜悯被安置高位，偶尔检视自己行为“你曾为我作何？”时，此善根即被摧毁。不具戒之出家者，自沙门童子时或由师长、上师借助四缘由依法受教诲，通习诵经及解说，后被国王、诸大臣、尊师反覆质疑“此人曾于少年时受我帮助，今反离弃我们”，此善根陷于破坏，心受污损，无法彰显明净。因此谓之“心之染污”。
Yathā cāyaṃ, evaṃ bahussutepi puggale ajjhottharitvā ‘‘īdisassa ceva bahussutassa aniyatā gati, tava vā mama vā ko viseso’’tiādinā nayena uppajjamāno yugaggāhagāhī paḷāso. Paresaṃ sakkārādīni khīyanā issā. Attano sampattiyā parehi sādhāraṇabhāvaṃ asahamānaṃ macchariyaṃ. Vañcanikacariyabhūtā māyā. Kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ. Kerāṭiko hi āyatanamaccho viya hoti. Āyatanamaccho nāma kira macchānaṃ naṅguṭṭhaṃ dasseti sappānaṃ sīsaṃ , ‘‘tumhehi sadiso aha’’nti jānāpetuṃ. Evameva kerāṭiko puggalo yaṃ yaṃ suttantikaṃ vā ābhidhammikaṃ vā upasaṅkamati, taṃ taṃ evaṃ vadati ‘‘ahaṃ tumhākaṃ baddhacaro, tumhe mayhaṃ anukampakā, nāhaṃ tumhe muñcāmī’’ti ‘‘evamete ‘sagāravo ayaṃ amhesu sappatisso’ti maññissantī’’ti. Tassetaṃ kerāṭikabhāvena uppajjamānaṃ sāṭheyyaṃ uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. Tasmā ‘‘cittassa upakkileso’’ti vuccati.
如是，多闻智者因骄慢“此人为多闻，命运无定，我与尔谁殊？”等互相比较斗争，怀妒忌妄想害他人。因不肯承认他人功德，自以为无二，言谈行为多有欺诳。此类人与外人之关系如同池中蠹鱼，鱼鳃虽小却展示头颅，并自称“与你相似”，妄想令众笑。此类人所接触一切法句，依己妄解妄说，自觉他人为束缚者，自己为怜悯者，彼此怀有憎恶，内心被污染，难显真理，故称“心之染污”。
Yathā cetaṃ, evaṃ vātabharitabhastasadisathaddhabhāvapaggahitasiraanivātavuttikārakaraṇo thambho. Taduttarikaraṇo sārambho. So duvidhena labbhati akusalavasena ceva kusalavasena ca. Tattha agāriyassa parena kataṃ alaṅkārādiṃ disvā taddiguṇakaraṇena uppajjamāno, anagāriyassa ca yattakaṃ yattakaṃ paro pariyāpuṇāti vā katheti vā, mānavasena taddiguṇataddiguṇakaraṇena uppajjamāno akusalo. Agāriyassa pana paraṃ ekaṃ salākabhattaṃ dentaṃ disvā attanā dve vā tīṇi vā dātukāmatāya uppajjamāno, anagāriyassa ca parena ekanikāye gahite mānaṃ anissāya kevalaṃ taṃ disvā attanā ālasiyaṃ abhibhuyya dve nikāye gahetukāmatāya uppajjamāno kusalo. Idha pana akusalo adhippeto. Ayañhi uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. Tasmā ‘‘cittassa upakkileso’’ti vuccati.
如是，如同风吹持有铜铃之手臂或撑木桩样顽固行为，此种坚固或支持来源双重。对良恶者同有。如果不持戒者见他人插花等饰物而起羡嫉，或受他人称赞而心生贪欲，便坠入恶行；反之持戒者以善巧语劝说或以理智为助，克服懈怠，愿摄受善法。焉知彼恶败恶主现起，心心染污，难以显现光明。故称之“心之染污”。
Yathā cāyaṃ, evaṃ jātiādīni nissāya cittassa uṇṇativasena pavattamāno māno, accuṇṇativasena atimāno, madaggahaṇākāro mado, kāmaguṇesu cittavossaggavasena uppajjamāno pamādo uppajjitvā cittaṃ dūseti, obhāsituṃ na deti. Tasmā ‘‘cittassa upakkileso’’ti vuccati.
譬如此，依生死等诸法而起，随念心生起如同火苗上升的兴盛，或因念心消退而过度；来自蔑视他者的态度所生的骄慢，因对欲乐的贪爱而生的散乱心，疏忽大意由此生起，污染心，致使心不能清明显现。因此称之为“心之染污”。
Kasmā pana bhagavā upakkilesaṃ dassento lobhamādiṃ katvā dassetīti? Tassa paṭhamuppattito. Sabbasattānañhi yattha katthaci upapannānaṃ antamaso suddhāvāsabhūmiyampi sabbapaṭhamaṃ bhavanikantivasena lobho uppajjati, tato attano attano anurūpapaccayaṃ paṭicca yathāsambhavaṃ itare, na ca ete soḷaseva cittassa upakkilesā, etena pana nayena sabbepi kilesā gahitāyeva hontīti veditabbā.
那么世尊既然显示染污，为什么示现以贪欲等为例呢？这是第一义因。众生无不生于清净之地基底上，但生起诸恶的始伏，依自己相应缘起相续，彼此起现，而这些并非仅限于心中十六种染污。藉此道理，应知道所有染污皆于此法门中被遏制。
§72
72. Ettāvatā saṃkilesaṃ dassetvā idāni vodānaṃ dassento sa kho so, bhikkhavetiādimāha. Tattha iti viditvāti evaṃ jānitvā. Pajahatīti samucchedappahānavasena ariyamaggena pajahati. Tattha kilesapaṭipāṭiyā maggapaṭipāṭiyāti dvidhā pahānaṃ veditabbaṃ. Kilesapaṭipāṭiyā tāva abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha kilesā arahattamaggena pahīyanti. Byāpādo kodho upanāho pamādoti ime cattāro kilesā anāgāmimaggena pahīyanti. Makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha sotāpattimaggena pahīyantīti. Maggapaṭipāṭiyā pana, sotāpattimaggena makkho paḷāso issā macchariyaṃ māyā sāṭheyyanti ime cha pahīyanti. Anāgāmimaggena byāpādo kodho upanāho pamādoti ime cattāro. Arahattamaggena abhijjhāvisamalobho thambho sārambho māno atimāno madoti ime cha pahīyantīti.
72. 至此显示了染污的内容，现在将显示分解。彼时佛说：“他是比库。”此中“知此者”，意谓已明了此理。弃舍即断灭拔，指依圣道断灭。关于染污修行与圣道修行分为两种断除：染污修行中，贪欲、无邪贪、憍慢、骄躁、傲慢、狂妄等六种染污，皆于阿拉汉圣道中断灭；瞋恚、忿怒、怨恨与疏忽四种，依阿那含圣道断灭；而痴、傲慢、傲气、狂妄六种于须陀洹果圣道断灭。至于圣道修行中，则须陀洹果断灭怒、瞋、怨、疏忽四种，而阿那含圣道得断贪欲、无邪贪、憍慢、骄躁、傲慢、狂妄等六种。
Imasmiṃ pana ṭhāne ime kilesā sotāpattimaggavajjhā vā hontu, sesamaggavajjhā vā, atha kho anāgāmimaggeneva pahānaṃ sandhāya ‘‘abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahatī’’tiādimāhāti veditabbā. Ayamettha paveṇimaggāgato sambhavo, so ca upari catutthamaggasseva niddiṭṭhattā yujjati, tatiyamaggena pahīnāvasesānañhi visamalobhādīnaṃ tena pahānaṃ hoti, sesānaṃ imināva. Yepi hi sotāpattimaggena pahīyanti, tepi taṃsamuṭṭhāpakacittānaṃ appahīnattā anāgāmimaggeneva suppahīnā hontīti. Keci pana paṭhamamaggena cettha pahānaṃ vaṇṇayanti, taṃ pubbāparena na sandhiyati. Keci vikkhambhanappahānampi, taṃ tesaṃ icchāmattameva.
在此处，无论此等染污是依须陀洹果圣道的断除方法，还是后续圣道的断除方法，最终都归于阿那含圣道斩断：正应说“染污贪欲为心之染污已被弃绝”等。此说明次第轮回圣道修行中，四圣谛的第四圣谛以断染污贪欲为起点而成，除此之外还有第三圣谛的灭除贪欲清净等。若嗣后依须陀洹果断除，即使此等染污出现于已断心中，也不复有害，而其断除仅凭阿那含圣道悉能完成。部分论者亦称初期法门断除染污，但先前述并不相应；亦有人指出此为分段断除，仅依意欲大小而已。
§73
73.Yatokho, bhikkhaveti ettha yatoti yamhi kāle. Pahīno hotīti anāgāmimaggakkhaṇe pahānaṃ sandhāyevāha.
73. “既然如此，比库们，此处‘既是’即‘何时’。”断灭即指阿那含圣道断污之时；即在断除时刻。
§74
74.So buddhe aveccappasādenāti etaṃ ‘‘yato kho, bhikkhave, abhijjhāvisamalobho pahīno hoti, so buddhe aveccappasādena samannāgato hotī’’ti evaṃ ekamekena padena yojetabbaṃ. Imassa hi bhikkhuno anāgāmimaggena lokuttarappasādo āgato, athassa aparena samayena buddhaguṇe dhammaguṇe saṅghaguṇe ca anussarato lokiyo uppajjati, tamassa sabbampi lokiyalokuttaramissakaṃ pasādaṃ dassento bhagavā ‘‘buddhe aveccappasādenā’’tiādimāha.
74. “所以说彼谓佛有无碍清净威德”，此一句“比库们，贪欲无邪贪已断，是以，佛得有无碍清净威德”理应结合理解。由此可知此比库于阿那含圣道由世出世无碍威德已得成就，而于其后时，于念佛、法、僧之功德中亦能调心生世间喜乐，且能显示世间及出世间无碍喜乐的威德。世尊由此称谓为“有无碍清净威德”。
Tattha aveccappasādenāti buddhadhammasaṅghaguṇānaṃ yāthāvato ñātattā acalena accutena pasādena. Idāni yathā tassa bhikkhuno anussarato so aveccappasādo uppanno, taṃ vidhiṃ dassento ‘‘itipi so bhagavā’’tiādinā nayena tīṇi anussatiṭṭhānāni vitthāresi. Tesaṃ atthavaṇṇanā sabbākārena visuddhimagge anussatikathāyaṃ vuttā.
此中所谓无动摇的安忍，即是如实了解佛法、僧团及其具足的功德，因着坚定不移、坚固不动的安忍。现在，当某比库反复忆念此义，而产生无动摇的安忍时，譬如通过“的确是世尊”等种种说辞，分三法门加以屡次回忆并陈述其理义。关于这些理义的阐述，在《清净道论》中有全面的回忆论述。
§75
75. Evamassa lokiyalokuttaramissakaṃ pasādaṃ dassetvā idāni kilesappahānaṃ aveccappasādasamannāgatañca paccavekkhato uppajjamānaṃ somanassādiānisaṃsaṃ dassento yathodhi kho panassātiādimāha. Anāgāmissa hi paccante vuṭṭhitaṃ corupaddavaṃ vūpasametvā taṃ paccavekkhato mahānagare vasantassa rañño viya ime cime ca mama kilesā pahīnāti attano kilesappahānaṃ paccavekkhato balavasomanassaṃ uppajjati. Taṃ dassento bhagavā ‘‘yathodhi kho panassā’’tiādimāha.
75. 如此显现人间及出世间最殊胜的安忍之后，现在回顾身心烦恼被消灭、具足无动摇的安忍之境，随之显示所生喜悦等殊胜随顺的迹象，并以“正如彼处所说”等语句加以说明。因无还比库已破除了后有中生起的盗贼之患，故对其回顾观察时，如同居于大城之王一般，宣称此中诸烦恼已断。正因观其灭除烦恼，故而生起强烈的喜悦。佛便以“正如彼处所说”等语复诵。
Tassattho – yvāyaṃ anāgāmī bhikkhu evaṃ ‘‘buddhe aveccappasādena samannāgato hoti…pe… dhamme…pe… saṅghe…pe… anuttaraṃ puññakkhettaṃ lokassā’’ti, tassa yathodhi kho cattaṃ hoti paṭinissaṭṭhaṃ, sakasakaodhivasena cattameva hoti, taṃ taṃ kilesajātaṃ vantaṃ muttaṃ pahīnaṃ paṭinissaṭṭhaṃ. Sakasakaodhivasenāti dve odhī kilesodhi ca maggodhi ca. Tattha kilesodhivasenāpi ye kilesā yaṃ maggavajjhā, te aññamaggavajjhehi amissā hutvā sakeneva odhinā pahīnā. Maggodhivasenāpi ye kilesā yena maggena pahātabbā, tena teyeva pahīnā honti. Evaṃ sakasakaodhivasena taṃ taṃ kilesajātaṃ cattameva hoti paṭinissaṭṭhaṃ, taṃ paccavekkhitvā ca laddhasomanasso tatuttaripi so ‘‘buddhe aveccappasādena samannāgatomhī’’ti labhati atthavedanti sambandho.
此说者，指一位已具无还圣果之比库，称其“由佛陀无动摇的安忍而具足……法……僧……得以成为世间第一无上功德净土”，此中所说的“正如彼处”，具体指四项皆已证得、坚固无退。这四项，是由烦恼根本所生之二种毒害：烦恼毒害与渊毒害。述说中即便是烦恼之毒害，若沿着圣道而断除，便会与他道之毒害隔离而分别断绝。渊毒害指诸烦恼依断灭之妙道断除，因故亦同时断绝。由此可知，四项烦恼根本完全断除且坚固无退。观其效果，诞生极大喜悦，借此得名“由佛陀无动摇的安忍而具足”，说明其理义与契缘关系。
Yatodhi khotipi pāṭho. Tassa vasena ayamattho, assa bhikkhuno yatodhi kho pana cattaṃ hoti paṭinissaṭṭhaṃ. Tattha yatoti kāraṇavacanaṃ, yasmāti vuttaṃ hoti. Odhīti heṭṭhā tayo maggā vuccanti. Kasmā? Te hi odhiṃ katvā koṭṭhāsaṃ katvā uparimaggena pahātabbakilese ṭhapetvā pajahanti, tasmā odhīti vuccanti. Arahattamaggo pana kiñci kilesaṃ anavasesetvā pajahati, tasmā anodhīti vuccati. Imassa ca bhikkhuno heṭṭhāmaggattayena cattaṃ. Tena vuttaṃ ‘‘yatodhi kho panassa cattaṃ hotī’’ti. Tattha kho panāti nipātamattaṃ. Ayaṃ pana piṇḍattho. Yasmā assa odhi cattaṃ hoti paṭinissaṭṭhaṃ, tasmā taṃ paccavekkhitvā ca laddhasomanasso tatuttaripi so ‘‘buddhe aveccappasādena samannāgatomhī’’ti labhati atthavedanti yathāpāḷi netabbaṃ.
此中“正如彼处”为经文语句。是比库所通晓的真义，即他确已证得四项坚固无退之境。此“四项”中“因缘”是“如是说”，即“因而有”。“毒害”即下述三圣道。何以故？彼等断除毒害如割断毒蛇，弃之于道，将其除灭故称“毒害”。阿拉汉道则是在断除一切烦恼后舍弃毒害，故名“无毒害”。在此比库中，胜义道次第达成“四项坚固无退”，因此由此眷恋观察，产生超越之大喜悦，获名“由佛陀无动摇的安忍而具足”，此为根据《巴利语正典》应当如此理解。
Tattha cattanti idaṃ sakabhāvapariccajanavasena vuttaṃ. Vantanti idaṃ pana anādiyanabhāvadassanavasena. Muttanti idaṃ santatito vinimocanavasena. Pahīnanti idaṃ muttassapi kvaci anavaṭṭhānadassanavasena. Paṭinissaṭṭhanti idaṃ pubbe ādinnapubbassa paṭinissaggadassanavasena paṭimukhaṃ vā nissaṭṭhabhāvadassanavasena bhāvanābalena abhibhuyya nissaṭṭhabhāvadassanavasenāti vuttaṃ hoti. Labhati atthavedaṃ labhati dhammavedanti ettha buddhādīsu aveccappasādoyeva araṇīyato attho, upagantabbatoti vuttaṃ hoti. Dhāraṇato dhammo, vinipatituṃ appadānatoti vuttaṃ hoti. Vedoti ganthopi ñāṇampi somanassampi. ‘‘Tiṇṇaṃ vedānaṃ pāragū’’tiādīsu (dī. ni. 1.256) hi gantho ‘‘vedo’’ti vuccati. ‘‘Yaṃ brāhmaṇaṃ vedagumābhijaññā, akiñcanaṃ kāmabhāve asatta’’ntiādīsu (su. ni. 1065) ñāṇaṃ. ‘‘Ye vedajātā vicaranti loke’’tiādīsu somanassaṃ. Idha pana somanassañca somanassasampayuttañāṇañca adhippetaṃ, tasmā ‘‘labhati atthavedaṃ labhati dhammavedanti aveccappasādārammaṇasomanassañca somanassamayañāṇañca labhatī’’ti evamettha attho veditabbo.
其中所言“四项”，因“诸根俱全自持者”而说为“坚固”。“所生”指“显示无始无终之”，即断除。所获“解脱”，指离欲出离常流转之境界。所断者，即解脱中尚存的隐显。坚固无退，指过去所得以舍弃著染舍弃、由修法力力所摄得坚固无退等义。此义由学者得到，是佛及诸圣者无动摇安忍的象征，应当理解为法之所摄，能制伏污染之意。所谓“持守”，即法之功用，难以败坏之义。慧，即知识；喜，即随顺喜悦。三者“过彼岸”的语句中，“集”经称“慧”。婆罗门语汇中，能断除欲乐者谓之慧；众生由慧而转行世间。此地表明喜悦与顺境的慧识增上，被束缚得以“获得解脱”，由此解说“得到义智，得到法智”，并获得具喜乐之智慧境界。
Atha vā atthavedanti aveccappasādaṃ paccavekkhato uppannaṃ vuttappakārameva vedaṃ. Dhammavedanti aveccappasādassa hetuṃ odhiso kilesappahānaṃ paccavekkhato uppannaṃ vuttappakārameva vedanti evampi ettha attho veditabbo. Vuttañhetaṃ ‘‘hetumhi ñāṇaṃ dhammapaṭisambhidā, hetuphale ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 718-719). Dhammūpasaṃhitaṃ pāmojjanti tameva atthañca dhammañca atthadhammānisaṃsabhūtaṃ vedañca paccavekkhato uppannaṃ pāmojjaṃ. Tañhi anavajjalakkhaṇena paccavekkhaṇākārappavattena dhammena upasañhitanti vuccati. Pamuditassa pīti jāyatīti iminā pāmojjena pamuditassa nirāmisā pīti jāyati. Pītimanassāti tāya pītiyā pīṇitamanassa. Kāyo passambhatīti kāyopi passaddho hoti vūpasantadaratho. Passaddhakāyo sukhanti evaṃ vūpasantakāyadaratho cetasikaṃ sukhaṃ paṭisaṃvedeti. Cittaṃ samādhiyatīti cittaṃ sammā ādhiyati appitaṃ viya acalaṃ tiṭṭhati.
又“得到义智”，是指由观察无动摇之安忍而显现的依止法义之理解。“得到法智”，是指观察此安忍缘起除去烦恼而显现的依止净法之理解。此旨意由经注中“因果之智分别法之智”之文诠释。随善法欢喜而生喜悦，因喜悦而现观此义。又曰“欢喜随乐”，由欢喜充满之心生安详，身心息止，内心舒畅，称为“安详之身”。安详之身即身心安适，因而心亦生安定，心如未被搅扰般坚固不动，称作“心得集”。
§76
76. Evamassa kilesappahānaṃ aveccappasādasamannāgataṃ paccavekkhato uppajjamānaṃ somanassādiānisaṃsaṃ dassetvā idāni ‘‘yathodhi kho pana me’’ti vārena tassa paccavekkhaṇāya pavattākāraṃ pakāsetvā tasseva anāgāmimaggānubhāvasūcakaṃ phalaṃ dassento sa kho so, bhikkhavetiādimāha.
第七十六节。此中所说斩断烦恼具足如实观察而生起的喜悦等基础，显现“如今如此确实存在”，于是就这次观察的起因，显现出那具备不退转果之体验的结果。释尊即说“是的，就是这位比库”。
Tattha evaṃsīloti tassa anāgāmimaggasampayuttaṃ sīlakkhandhaṃ dasseti. Evaṃdhammo evaṃpaññoti taṃsampayuttameva samādhikkhandhaṃ paññākkhandhañca dasseti. Sālīnanti lohitasāligandhasāliādīnaṃ anekarūpānaṃ. Piṇḍapātanti odanaṃ. Vicitakāḷakanti apanītakāḷakaṃ. Nevassa taṃ hoti antarāyāyāti tassa evaṃvidhassa bhikkhuno taṃ vuttappakārapiṇḍapātabhojanaṃ maggassa vā phalassa vā neva antarāyāya hoti, paṭiladdhaguṇassa hi taṃ kimantarāyaṃ karissati? Yopissa appaṭiladdho catutthamaggo ca phalaṃ ca tappaṭilābhāya vipassanaṃ ārabhatopi nevassa taṃ hoti antarāyāya, antarāyaṃ kātuṃ asamatthameva hoti. Kasmā? Vuttappakārasīladhammapaññāsaṅgahena maggena visuddhacittattā.
其中所说“如此清净行”，指的就是具备与不退转道相联络的戒法集体。所谓“如此法，如此智慧”，指的正是具备与止集体及慧集体相联络的法。所谓“粗盐”，指的是由红盐、沙糖等多种成分混合而成的粗盐。所谓“乞食”，指的是米饭。所谓“不适时”，指的是未到适当的时令。这里说明对于此类比库来说，不论是在乞食用餐还是在道果经验上，皆无阻碍。因为他已获得的善德品性，怎会有任何妨碍？即使哪位比库虽未得成四圣果，却开始修习观行，也不会遇上障碍。障碍迁移不动，因缘尚未成熟。由何因故？就是因为由戒法、禅定法及慧法所组成的清净心行。
Yasmā cettha etadeva kāraṇaṃ, tasmā tadanurūpaṃ upamaṃ dassento seyyathāpītiādimāha.
既然此处缘由为此，所以以适当喻示说明，谓之“比如所言”。
Tattha acchanti vippasannaṃ. Parisuddhaṃ malavigamena. Pariyodātaṃ pabhassaratāya. Ukkāmukhanti suvaṇṇakārānaṃ mūsāmukhaṃ. Suvaṇṇakārānaṃ mūsā hi idha ukkā, aññattha pana dīpikādayopi vuccanti. ‘‘Ukkāsu dhārīyamānāsū’’ti (dī. ni. 1.159) hi āgataṭṭhāne dīpikā ‘‘ukkā’’ti vuccati. ‘‘Ukkaṃ bandheyya, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeyyā’’ti (ma. ni. 3.360) āgataṭṭhāne aṅgārakapallaṃ. ‘‘Kammārānaṃ yathā ukkā, anto jhāyati no bahī’’ti (jā. 2.22.649) āgataṭṭhāne kammāruddhanaṃ. ‘‘Evaṃvipāko ukkāpāto bhavissatī’’ti (dī. ni. 1.24) āgataṭṭhāne vātavego ‘‘ukkā’’ti vuccati. Imasmiṃ pana ṭhāne aññesu ca evarūpesu ‘‘saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipatī’’ti āgataṭṭhānesu suvaṇṇakārānaṃ mūsā ‘‘ukkā’’ti veditabbā.
此处所说“清亮者”，指的是由污秽净除后的清净果。所谓“纯净显明”，意即清净光明的境界。所谓“Sakka面”，指的是金匠等造物者的熔炉口。此处“金匠面”常被称作“熔炉”，他处“灯等”亦称此名。“载熔炉火焰者”，于《增支经．子数》云“灯”，但出处《增支经．盛者》称为“熔炉”。又《本生经》说“像熔炉之炉口内燃烧，而外部不外溢”。《增支经．子数》又说“如此熔炉之火，风如烈焰飞扬”。此处及他所类比，解释为金匠等工匠的熔炉口，应以“熔炉”解之。
Tatrāyaṃ upamāsaṃsandanā – saṃkiliṭṭhavatthaṃ viya hi saṃkiliṭṭhajātarūpaṃ viya ca imassa bhikkhuno puthujjanakāle kāmarāgādimalānugataṃ cittaṃ daṭṭhabbaṃ. Acchodakaṃ viya ukkāmukhaṃ viya ca anāgāmimaggo. Taṃ udakaṃ ukkāmukhañca āgamma vatthasuvaṇṇānaṃ parisuddhatā viya tassa bhikkhuno vuttappakārasīladhammapaññāsaṅgahaṃ anāgāmimaggaṃ āgamma visuddhacittatāti.
因此此比喻所批判的是——即如同染污之物一般，如同染污的炉口一般，唯有在比库未出世之前，其心被欲爱等污染所缠染，是当を見る对象。出家人今能够调伏心念，庄严熔炉乃纯净光明之境界，因此以戒法、禅定法及慧法所组成的清净心，随不退转道的功德，成就清净心境。
§77
77.So mettāsahagatena cetasāti yathānusandhivasena desanā āgatā. Tayo hi anusandhī pucchānusandhi ajjhāsayānusandhi yathānusandhīti. Tattha ‘‘evaṃ vutte aññataro bhikkhu bhagavantaṃ etadavoca ‘siyā nu kho, bhante, bahiddhā asati paritassanā’ti? ‘Siyā bhikkhū’ti bhagavā avocā’’ti (ma. ni. 1.242). Evaṃ pucchantānaṃ vissajjitasuttavasena pucchānusandhi veditabbo. ‘‘Siyā kho pana te brāhmaṇa evamassa, ajjāpi nūna samaṇo gotamo avītarāgo’’ti (ma. ni. 1.55) evaṃ paresaṃ ajjhāsayaṃ viditvā vuttassa suttassa vasena ajjhāsayānusandhi veditabbo. Yena pana dhammena ādimhi desanā uṭṭhitā, tassa dhammassa anurūpadhammavasena vā paṭipakkhavasena vā yesu suttesu upari desanā āgacchati, tesaṃ vasena yathānusandhi veditabbo . Seyyathidaṃ, ākaṅkheyyasutte heṭṭhā sīlena desanā uṭṭhitā, upari cha abhiññā āgatā. Kakacūpame heṭṭhā akkhantiyā uṭṭhitā, upari kakacūpamovādo āgato. Alagadde heṭṭhā diṭṭhiparidīpanena uṭṭhitā, upari tiparivaṭṭasuññatāpakāsanā āgatā, cūḷaassapure heṭṭhā kilesaparidīpanena uṭṭhitā, upari brahmavihārā āgatā. Kosambiyasutte heṭṭhā bhaṇḍanena uṭṭhitā, upari sāraṇīyadhammā āgatā. Imasmimpi vatthasutte heṭṭhā kilesaparidīpanena uṭṭhitā, upari brahmavihārā āgatā. Tena vuttaṃ ‘‘yathānusandhivasena desanā āgatā’’ti. Brahmavihāresu pana anupadavaṇṇanā ca bhāvanānayo ca sabbo sabbākārena visuddhimagge vutto.
第七十七节。修习由慈爱充满之心所成的念，得以依照情理而来诠释。谓“三种所缘”:问题所缘、心念所缘、依理所缘。所谓“如是所说，曾有一比库问世尊‘外道是否存在且令人恐惧’？‘有比库’”世尊回答。在此可见针对诸如此类问题，属于应弃绝之问，称为问的所缘。又曰‘此方有婆罗门今乃肯德玛游方者无爱欲’，可见诸外道之理解，属于心念所缘。若初随法教诲上升，诸法相应或对立之理解，成依理所缘。比如《期望经》中，以下述为例：下层以戒为本，传教上升，亦有胜慧降临。下层以世俗知识为本，传教上升，下有世俗训诲。上层以灭烦恼之见为本，传教上升，下有四正勤之训诲。如此正依其所缘，修习者当如法依止。又说“如其所缘而来”，合乎理义。关于梵行之住处、四念处、四正勤等，皆以便利俱足之渠道资助至清净之路。
§78
78. Evaṃ bhagavā abhijjhādīnaṃ upakkilesānaṃ paṭipakkhabhūtaṃ sabbaso ca kāmarāgabyāpādappahānena vihatapaccatthikattā laddhapadaṭṭhānaṃ tassa anāgāmino brahmavihārabhāvanaṃ dassetvā idānissa arahattāya vipassanaṃ dassetvā arahattappattiṃ dassetuṃ so atthi idantiādimāha.
78. 如是，世尊对贪等烦恼具足相反之行已毕，全然断除贪欲、嗔恚等，以断除后的对应义理为依凭，显示无来者对梵行所住之所。又当下显示对阿拉汉果之内观胜义，展示阿拉汉果之成就，说：‘确有此事。’
Tassattho – so anāgāmī evaṃ bhāvitabrahmavihāro etesaṃ brahmavihārānaṃ yato kutoci vuṭṭhāya te eva brahmavihāradhamme nāmavasena tesaṃ nissayaṃ hadayavatthuṃ vatthunissayāni bhūtānīti iminā nayena bhūtupādāyadhamme rūpavasena ca vavatthapetvā atthi idanti pajānāti, ettāvatānena dukkhasaccavavatthānaṃ kataṃ hoti. Tato tassa dukkhassa samudayaṃ paṭivijjhanto atthi hīnanti pajānāti, ettāvatānena samudayasaccavavatthānaṃ kataṃ hoti. Tato tassa pahānupāyaṃ vicinanto atthi paṇītanti pajānāti, ettāvatānena maggasaccavavatthānaṃ kataṃ hoti. Tato tena maggena adhigantabbaṭṭhānaṃ vicinanto atthi uttari imassa saññāgatassa nissaraṇanti pajānāti, imassa mayā adhigatassa brahmavihārasaññāgatassa uttari nissaraṇaṃ nibbānaṃ atthīti evaṃ pajānātīti adhippāyo, ettāvatānena nirodhasaccavavatthānaṃ kataṃ hoti. Tassa evaṃ jānato evaṃ passatoti tassa vipassanāpaññāya evaṃ catūhi ākārehi cattāri saccāni jānato, maggapaññāya evaṃ passato, bhayabherave vuttanayeneva kāmāsavāpi cittaṃ vimuccati…pe… itthattāyāti pajānātīti.
谓此处者——无来者如是修持梵行，此等梵行之所却起者，以彼梵行之法名义，乃于彼处以心所依之地——依托根本物为根本依止的住处，以此引导，明示根本之缘起法，乃以色缘加持次第明显。由此而知，苦谛之所依有成就。尔后深入知苦之集，了解到眼下苦减，故集谛之所依有成就。继而寻思断除苦因之法门，体认其善善故，故得道谛所依有成就。尔后寻究当证之境界，洞察更深的断离烙印，明了知彼出离境界即涅槃，依此得证是一切断灭谛所依。知此以上诸法后，于内观慧中得以认知四谛真理之各自相应形态，因悟道智而见真理；此中因说怖畏之故，心能离欲贪爱……如此体悟梵行真义。
Evaṃ yāva arahattā desanaṃ pāpetvā idāni yasmā tassaṃ parisati nhānasuddhiko brāhmaṇo nisinno, so evaṃ nhānasuddhiyā vaṇṇaṃ vuccamānaṃ sutvā pabbajitvā arahattaṃ pāpuṇissatīti bhagavatā vidito, tasmā tassa codanatthāya ‘‘ayaṃ vuccati, bhikkhave, bhikkhu sināto antarena sinānenā’’ti imaṃ pāṭiyekkaṃ anusandhimāha. Tattha antarena sinānenāti abbhantarena kilesavuṭṭhānasinānena.
如是至于阿拉汉果之教诲已毕，如今因其弟子团是具清净之如来弟子，王舍城一婆罗门坐于处所，闻此具清净之事迹，生起善意想，思惟‘我亦应令身心清净，正如沙门果德玛亦同，愿心相应’。因此世尊为鼓励之故，仅称道：“比库，衣服沾污即是衣服之污秽。”此中沾污指心中烦恼贱污之染污。
§79
79.Sundarikabhāradvājoti bhāradvājo nāma so brāhmaṇo attano gottavasena, sundarikāya pana nadiyā sinātassa pāpappahānaṃ hotīti ayamassa diṭṭhi, tasmā ‘‘sundarikabhāradvājo’’ti vuccati. So taṃ bhagavato vacanaṃ sutvā cintesi ‘‘mayaṃ sinānasuddhiṃ vaṇṇema, samaṇopi gotamo tatheva vaṇṇeti, samānacchando dāni esa amhehī’’ti. Atha bhagavantaṃ bāhukaṃ nadiṃ gantvā taṃ tattha pāpaṃ pavāhetvā āgataṃ viya maññamāno āha ‘‘gacchati pana bhavaṃ gotamo bāhukaṃ nadiṃ sināyitu’’nti? Bhagavā tassa gacchāmīti vā na gacchāmīti vā avatvāyeva brāhmaṇassa diṭṭhisamugghātaṃ kattukāmo ‘‘kiṃ brāhmaṇa bāhukāya nadiyā , kiṃ bāhukā nadī karissatī’’ti āha. Tassattho kiṃ payojanaṃ bāhukāya, kiṃ sā karissati? Asamatthā sā kassaci atthāya, kiṃ tattha gamissāmīti?
79. 名曰顺陀利婆罗门者，彼婆罗门本属于本族，因顺陀利河水之污秽能除其罪恶，此即其名由。彼闻世尊教诲，思虑曰：“吾等未净沾污，亦如沙门果德玛然，同怀斋忏心。”乃至至河边，似乎净除罪恶，诚心称曰：“果德玛将行至顺陀利河施沐浴乎？”世尊问彼意见：“婆罗门于顺陀利河，将以何事为目的？彼将作何事？此地不相应任何效用，何以往之？”
Atha brāhmaṇo taṃ pasaṃsanto lokkhasammatātiādimāha. Tattha lokkhasammatāti lūkhabhāvasammatā, lūkhabhāvanti cokkhabhāvaṃ, visuddhibhāvaṃ detīti evaṃ sammatāti vuttaṃ hoti. Lokyasammatātipi pāṭho. Tassattho, seṭṭhaṃ lokaṃ gamayatīti evaṃ sammatāti. Puññasammatāti puññanti sammatā. Pavāhetīti gamayati visodheti. Gāthāhi ajjhabhāsīti gāthāhi abhāsi. Gāthā ca vuccamānā tadatthadīpanatthameva vā gāthārucikānaṃ vuccati, visesatthadīpanatthaṃ vā. Idha panetā ubhayatthadīpanatthaṃ vuttāti veditabbā.
彼婆罗门赞叹说：“此为世人公认。”所谓‘世人公认’，指被世间大众赞誉承认之理。世间公认，亦有称为‘尘垢净除’之意，其意谓净化之德。“善法公认”指得应许的善法。“净除罪恶”即清净罪秽。此经文句意响彻，以歌谣化施，旨在彰显意义并达到善法特殊义理之说明。于此处两义互彰。
Bāhukanti idameva hi ettha vacanaṃ tadatthadīpakaṃ, sesāni visesatthadīpakāni. Yatheva hi bāhukaṃ, evaṃ adhikakkādīnipi loko gacchati nhānena pāpaṃ pavāhetuṃ. Tattha ye tesaṃ ṭhānānaṃ āsannā honti, te divasassa tikkhattuṃ nhāyanti. Ye dūrā, te yathākkamaṃ dvikkhattuṃ sakiṃ ekadivasantaraṃ, evaṃ yāva saṃvaccharantaraṃ nhāyanti. Ye pana sabbathāpi gantuṃ na sakkonti, te ghaṭehipi tato udakaṃ āharāpetvā nhāyanti. Sabbañcetaṃ niratthakaṃ, tasmā imaṃ visesatthaṃ dīpetuṃ adhikakkādīnipīti āha.
“顺陀利”一词，即为此处语句之基本意义所在，其他均为附属特殊义理引申。犹如“顺陀利”河，诸俗众亦于热闹之地往来以借沐浴净除其罪，诸居近者日三次沐浴，远者则根据距离适时而浴，甚或因时日不到亦汲水倒于缸中净身，如是反复多时。此一切皆无实质用处，故以此殊特义理明示众俗炼洁之不实也。
Tattha adhikakkanti nhānasambhāravasena laddhavohāraṃ ekaṃ titthaṃ vuccati. Gayātipi maṇḍalavāpisaṇṭhānaṃ titthameva vuccati. Payāgāti etampi gaṅgāya ekaṃ titthameva mahāpanādassa rañño gaṅgāyaṃ nimuggapāsādassa sopānasammukhaṭṭhānaṃ, bāhukā sundarikā sarassatī bāhumatīti imā pana catasso nadiyo. Bāloti duppañño. Pakkhandoti pavisanto. Na sujjhatīti kilesasuddhiṃ na pāpuṇāti, kevalaṃ rajojallameva pavāheti.
此处所谓的“adhikakkanti”是指如同身心洁净之积累般获得的庄严庄重，一处称为“tittha”（渡口）。迦耶城（Gayā）乃是环绕中央围墙的要地，也称为tittha。所谓“Payāga”即是指恒河（Gaṅgā）上一处tittha，为伟大帝王Mahāpanāda于恒河畔建造的进水阶梯。此处有一美女名为Bāhukā，亦称为Sundarikā或Sarassatī，统称为Bāhumatī，即手臂之美的女子。这四条河流的名称由此而来。此处「bāla」指愚昧之人，「pakkhanda」指匆忙进入，不善睡眠者，意谓此人无法净化烦恼，且如同污泥肮脏的河水般流淌。
Kiṃ sundarikā karissatīti sundarikā kilesavisodhane kiṃ karissati? Na kiñci kātuṃ samatthāti adhippāyo. Esa nayo payāgabāhukāsu. Imehi ca tīhi padehi vuttehi itarānipi cattāri lakkhaṇāhāranayena vuttāneva honti, tasmā yatheva sundarikā payāgā bāhukā na kiñci karonti, tathā adhikakkādayopīti veditabbā.
“Sundarikā将作何为？”问其是否能净除烦恼。其意谓此美女无能为力，不能胜任任何法门。该说法乃指Payāga与Bāhukā，且根据以上三词的用法，其余四词亦各具不同特征；由此可知，正如Sundarikā与Payāga、Bāhukā无所作为一样，adhikakkā等词亦应如此理解。
Verinti pāṇātipātādipañcaverasamannāgataṃ. Katakibbisanti kataluddakammaṃ. Na hi naṃ sodhayeti sundarikā vā payāgā vā bāhukā vā na sodhaye, na sodhetīti vuttaṃ hoti. Pāpakamminanti pāpakehi verakibbisakammehi yuttaṃ, lāmakakamme yuttaṃ vā verakibbisabhāvaṃ appattehi khuddakehipi pāpehi yuttanti vuttaṃ hoti.
“Verinti”指那些犯杀生等五戒者；“Katakibbisanti”指犯杀盗淫妄五恶业者。Sundarikā、Payāga与Bāhukā皆不能净除罪业，且不可清除烦恼，亦不可被净化，此义在经中明说。所谓恶业者即与恶行业相应者，或与无赖行为相关，或与恶行本性相应，连微小恶业亦包括其中。
Suddhassāti nikkilesassa. Sadā phaggūti niccampi phaggunīnakkhattameva. Phaggunamāse kira ‘‘uttaraphaggunadivase yo nhāyati, so saṃvaccharaṃ katapāpaṃ sodhetī’’ti evaṃ diṭṭhiko so brāhmaṇo, tenassa bhagavā taṃ diṭṭhiṃ paṭihananto āha ‘‘suddhassa ve sadā phaggū’’ti. Nikkilesassa niccaṃ phaggunīnakkhattaṃ, itaro kiṃ sujjhatīti? Uposatho sadāti suddhassa ca cātuddasapannarasādīsu uposathaṅgāni asamādiyatopi niccameva uposatho. Suddhassa sucikammassāti nikkilesatāya suddhassa sucīhi ca kāyakammādīhi samannāgatassa. Sadā sampajjate vatanti īdisassa ca kusalūpasañhitaṃ vatasamādānampi niccaṃ sampannameva hotīti. Idheva sināhīti imasmiṃyeva mama sāsane sināhi. Kiṃ vuttaṃ hoti? ‘‘Sace ajjhattikakilesamalappavāhanaṃ icchasi, idheva mama sāsane aṭṭhaṅgikamaggasalilena sināhi, aññatra hi idaṃ natthī’’ti.
“Suddhassa”意为无烦恼、清净者。诸行总称为“phaggūti”，其中周期乃月名“phaggu”，古代如月满日浴者可清除罪恶。婆罗门当时持此见解，故世尊反驳说：“清净者常于phaggu月。”“Phaggu月”即为常清净之月。戒律中法会期间的守斋日（uposatha）是清净的，十四种守斋之日及其守斋仪式如常举行亦属清净。所谓清净者，乃是具足净诸身行等善业者。常得具足正念观照，行善亦恒具成就，如此现处即为清净之境。这即是本教法中的“清净”。赠言云：“若欲消除内心烦恼之垢染，应于此教法中以八正道之水作清净，别无他法。”
Idānissa sappāyadesanāvasena tīsupi dvāresu suddhiṃ dassento sabbabhūtesu karohi khematantiādimāha. Tattha khematanti abhayaṃ hitabhāvaṃ, mettanti vuttaṃ hoti. Etenassa manodvārasuddhi dassitā hoti.
因此今在此广泛宣说清净教法，于三处门户示现清净，于一切众生中行此安乐法益。此“khemanti”意为无畏及利益，为慈悲之义。由此展示心门之清净。
Sace musā na bhaṇasīti etenassa vacīdvārasuddhi. Sace pāṇaṃ na hiṃsasi sace adinnaṃ nādiyasīti etehi kāyadvārasuddhi. Saddahāno amaccharīti etehi pana naṃ evaṃ parisuddhadvāraṃ saddhāsampadāya cāgasampadāya ca niyojesi. Kiṃ kāhasi gayaṃ gantvā, udapānopi te gayāti ayaṃ pana upaḍḍhagāthā, sace sabbabhūtesu khemataṃ karissasi, musā na bhaṇissasi, pāṇaṃ na hanissasi, adinnaṃ nādiyissasi, saddhahāno amaccharī bhavissasi, kiṃ kāhasi gayaṃ gantvā udapānopi te gayā , gayāyapi hi te nhāyantassa udapānepi imāya eva paṭipattiyā kilesasuddhi, sarīramalasuddhi pana ubhayattha samāti evaṃ yojetabbaṃ. Yasmā ca loke gayā sammatatarā, tasmā tassa bhagavā ‘‘gacchati pana bhavaṃ gotamo bāhuka’’nti puṭṭhopi ‘‘kiṃ kāhasi bāhukaṃ gantvā’’ti avatvā ‘‘kiṃ kāhasi gayaṃ gantvā’’ti āhāti veditabbo.
若不妄语，则口门清净；若不伤害生命，若不偷盗，则身门清净。若对信仰坚定而非邪直，则意门亦净。如此便是信心与施予功德的清净之门。若问：“前往迦耶城有何益处？”此处之言为：“于迦耶城修持安乐清净之道，若能尽行不妄语、不杀生、不偷盗、信念坚定、清净施予，则能修得清净烦恼。”故问：“前往迦耶城有何益处？”此亦当知果德玛称为“bāhuka”的寓意所在，即“为何向迦耶城行走”之问，实为深入体悟烦恼清净之义。
§80
80.Evaṃ vutteti evamādi bhayabherave vuttattā pākaṭameva. Eko vūpakaṭṭhotiādīsu pana eko kāyavivekena . Vūpakaṭṭho cittavivekena. Appamatto kammaṭṭhāne sati avijahanena. Ātāpī kāyikacetasikavīriyasaṅkhātena ātāpena. Pahitatto kāye ca jīvite ca anapekkhatāya. Viharanto aññatarairiyāpathavihārena. Nacirassevāti pabbajjaṃ upādāya vuccati. Kulaputtāti duvidhā kulaputtā jātikulaputtā ca ācārakulaputtā ca, ayaṃ pana ubhayathāpi kulaputto. Agārasmāti gharā. Agārassa hitaṃ agāriyaṃ, kasigorakkhādikuṭumbaposanakammaṃ vuccati, natthi ettha agāriyanti anagāriyaṃ, pabbajjāyetaṃ adhivacanaṃ. Pabbajantīti upagacchanti upasaṅkamanti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānaṃ, arahattaphalanti vuttaṃ hoti. Tassa hi atthāya kulaputtā pabbajanti. Diṭṭheva dhammeti tasmiṃyeva attabhāve. Sayaṃ abhiññā sacchikatvāti attanāyeva paññāya paccakkhaṃ katvā, aparappaccayaṃ katvāti attho. Upasampajja vihāsīti pāpuṇitvā sampādetvā vihāsīti, evaṃ viharanto ca khīṇā jāti…pe… abbhaññāsi. Etenassa paccavekkhaṇabhūmiṃ dasseti.
80.如是所说，诸如“如是如是”及“诸怖畏”等言，因其明白故而言明。关于“一者”说法，于“仅有一法止于身”及等处，又以“一者”指心识区别。所谓止于身是指身的分别，止于心识是指心的分别。以正念不离开修习的所缘处，勤勉地表现为身心勇猛的努力，以热忱。因舍弃身和命而无所担忧。常与某些尊贵处所同行。有论谓不久即出家，即在这里，以放弃家子身分而言。“家子”有二种:生于家者，及遵守家规者，此二者皆称家子。“无家”即屋舍；屋舍的利害所指，即养育家畜及亲属供养诸事，谓之适宜之家事；无此适宜之家，则称为无家。所谓出家者，即来近、亲近之义。所谓之后，是指更优越者。所谓梵行究竟，是指修习道梵行完满，已成阿拉汉果。故家子为此道故而出家。谓已见道故，在当时身心自身实相中。所谓自已亲证无疑，乃自智慧透彻而称。所谓受具戒，从而得到、成就并住于戒。如此修持，已断生死诸结，已证无余涅槃。以上为对此的观照根基所显。
Katamā panassa jāti khīṇā? Kathañca naṃ abbhaññāsīti? Vuccate, kāmañcetaṃ bhayabheravepi vuttaṃ, tathāpi naṃ idha paṭhamapurisavasena yojanānayassa dassanatthaṃ puna saṅkhepato bhaṇāma. Na tāvassa atītā jāti khīṇā, pubbeva khīṇattā. Na anāgatā, tattha vāyāmābhāvato. Na paccuppannā, vijjamānattā. Maggassa pana abhāvitattā yā uppajjeyya ekacatupañcavokārabhavesu ekacatupañcakkhandhappabhedā jāti, sā maggassa bhāvitattā anuppādadhammataṃ āpajjanena khīṇā, taṃ so maggabhāvanāya pahīnakilese paccavekkhitvā kilesābhāve vijjamānampi kammaṃ āyatiṃ appaṭisandhikaṃ hotīti jānanto jānāti.
81.那么，何谓生已断？如何证知其断？虽于诸怖畏中有所说，今且简言，非谓过去生命既断，实为断灭不存；非谓未来生命断，因未生故；非谓现在生命断，因未现故。实是由于道之成熟，生命于六处四大五蕴中一生无二，基于道成熟而斩断生起，斩断者即是断灭。故此道修习已断尽烦恼，观察烦恼灭尽，知晓现住业无续流之故，方知生灭已尽。
Vusitanti vutthaṃ parivutthaṃ, kataṃ caritaṃ niṭṭhāpitanti attho. Brahmacariyanti maggabrahmacariyaṃ. Kataṃ karaṇīyanti catūsu saccesu catūhi maggehi pariññāpahānasacchikiriyabhāvanāvasena soḷasavidhampi kiccaṃ niṭṭhāpitanti attho. Nāparaṃ itthattāyāti idāni punaitthabhāvāya evaṃsoḷasakiccabhāvāya, kilesakkhayāya vā maggabhāvanā natthīti. Atha vā, itthattāyāti itthabhāvato imasmā evaṃpakārā idāni vattamānakkhandhasantānā aparaṃ khandhasantānaṃ natthi. Ime pana pañcakkhandhā pariññātā tiṭṭhanti, chinnamūlako rukkho viyāti abbhaññāsi. Aññataroti eko. Arahatanti arahantānaṃ, bhagavato sāvakānaṃ arahataṃ abbhantaro ahosīti.
82.所谓应断即断，已终所行，谓之已断。所谓梵行，即谓道梵行。应作四正勤及四正行中断烦恼成就之事，十六种功课遂终，是谓已毕。所谓后续之义，即现今六蕴依次相续，无此则非后续。彼五蕴断尽而立，犹如断根树立，谓生已尽。所谓某一，指阿拉汉，此为世尊弟子内究阿拉汉果。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 在《破除戏论》中部注释中。
Vatthasuttavaṇṇanā niṭṭhitā. · 《布喻经》注释终了。
8. Sallekhasuttavaṇṇanā八、《削减经》注释
§81
81.Evaṃme sutanti sallekhasuttaṃ. Tattha mahācundoti tassa therassa nāmaṃ. Sāyanhasamayanti sāyanhakāle. Paṭisallānā vuṭṭhitoti ettha paṭisallānanti tehi tehi sattasaṅkhārehi paṭinivattitvā sallānaṃ nilīyanaṃ, ekībhāvo pavivekoti vuttaṃ hoti. Yo tato vuṭṭhito, so paṭisallānā vuṭṭhito nāma hoti. Ayaṃ pana yasmā paṭisallānānaṃ uttamato phalasamāpattito vuṭṭhāsi, tasmā ‘‘paṭisallānā vuṭṭhito’’ti vutto. Bhagavantaṃ abhivādetvāti samadasanakhujjalavibhūsitena sirasā bhagavantaṃ sakkaccaṃ vanditvā, abhivādāpetvā vā ‘‘sukhī bhava, cundā’’ti evaṃ vacībhedaṃ kārāpetvā, bhagavā pana kira vandito samāno suvaṇṇadundubhisadisaṃ gīvaṃ paggayha kaṇṇasukhaṃ pemaniyaṃ amatābhisekasadisaṃ brahmaghosaṃ nicchārento ‘‘sukhī hohī’’ti tassa tassa nāmaṃ gahetvā vadati, etaṃ āciṇṇaṃ tathāgatānaṃ. Tatridaṃ sādhakasuttaṃ, ‘‘sakko, bhante, devānamindo sāmacco saparijano bhagavato pāde sirasā vandatīti, sukhī hotu pañcasikha sakko devānamindo sāmacco saparijano, sukhakāmā hi devā manussā asurā nāgā gandhabbā, ye caññe santi puthukāyā’’ti. Evañca pana tathāgatā evarūpe mahesakkhe yakkhe abhivadantīti.
83.如是所闻，即斜疏经。其记有“大准达”长老名号。指傍晚时刻。所谓闭关，是谓断绝诸种造作，止息纷扰，成一心寂静，谓之闭关。若从此起，即为闭关。因闭关为成就上乘法证果有功故称之。长老向佛致敬时，恭敬而微笑，用头顶轻轻触及佛足，以文辞相劝曰“愿安乐，大准达！”佛臨时，则以含金战鼓声犹如梵音歌唱，发出仁慈言语“愿安乐”，此是长老称名也。此为无上如来所生欢喜法。此处经文曾云：“萨咖天帝大赞佩，众天共侍尊足头，愿安乐，五光明，天帝萨咖及众，诸天人鬼龙及香界诸众等”。如是尊奉大如来无上天帝等众敬礼。
Yā imāti idāni vattabbābhimukhaṃ karonto viya āha. Anekavihitāti nānappakārā. Diṭṭhiyoti micchādiṭṭhiyo . Loke uppajjantīti sattesu pātubhavanti. Attavādappaṭisaṃyuttāti ‘‘rūpaṃ attato samanupassatī’’tiādinayappavattena attavādena paṭisaṃyuttā, tā vīsati bhavanti. Lokavādappaṭisaṃyuttāti ‘‘sassato attā ca loko cā’’tiādinayappavattena lokavādena paṭisaṃyuttā, tā aṭṭha honti sassato, asassato, sassato ca asassato ca, neva sassato nāsassato, antavā, anantavā, antavā ca anantavā ca, nevantavā nānantavā attā ca loko cāti evaṃ pavattattā.
84.此处今当说法，似君等面对诸法，谓之多种分别。所谓见解，即邪见。谓在世间生起各种苦恼。与自我论相应，即谓“色自性而观”，以此见而为自我论者约二十种。与世间论相应，谓素有“常我及天下也”见，共八种，即常非常，常非常常，定有定无，终有终无，连体不连体，及我与世界等诸见。
Ādimevātiādīsu ayamattho kiṃ nu kho bhante ādimeva manasikarontassa appatvāpi sotāpattimaggaṃ vipassanāmissakapaṭhamamanasikārameva manasikarontassa bhikkhuno evametāsaṃ ettakeneva upāyena etāsaṃ diṭṭhīnaṃ pahānañca paṭinissaggo ca hotīti. Idañca thero attanā anadhimānikopi samāno adhimānikānaṃ adhimānappahānatthaṃ adhimāniko viya hutvā pucchatīti veditabbo. Apare panāhu ‘‘therassa antevāsikā ādimanasikāreneva diṭṭhīnaṃ samucchedappahānaṃ hotīti evaṃsaññinopi, samāpattivihārā sallekhavihārāti evaṃsaññinopi atthi. So tesaṃ atthāya bhagavantaṃ pucchatī’’ti.
85.所谓最初，即最初念。何以修习初念，虽未得斯陀含道，却能以观见第七念时，对见解断除及放弃，令戒除邪见。此长老虽以自己谦卑心问他人尊上坚持，犹如谦者弃心。他人答复长老时谓“此长老末住期间所起初念，即见解断除”。此问答皆为如是修行场所。对此，长老为之发问于世尊。
§82
82. Athassa bhagavā tāsaṃ diṭṭhīnaṃ pahānūpāyaṃ dassento yā imātiādimāha. Tattha yattha cetā diṭṭhiyo uppajjantītiādi pañcakkhandhe sandhāya vuttaṃ. Etesu hi etā diṭṭhiyo uppajjanti. Yathāha ‘‘rūpe kho, bhikkhave, sati rūpaṃ abhinivissa evaṃ diṭṭhi uppajjati, so attā so loko so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo’’ti (saṃ. ni. 3.152) vitthāro. Ārammaṇavasena pana ekavacanaṃ katvā yattha cāti āha, yasmiṃ ārammaṇe uppajjantīti vuttaṃ hoti. Ettha ca uppajjanti anusenti samudācarantīti imesaṃ evaṃ nānākaraṇaṃ veditabbaṃ. Jātivasena hi ajātā jāyamānā uppajjantīti vuccanti. Punappunaṃ āsevitā thāmagatā appaṭivinītā anusentīti. Kāyavacīdvāraṃ sampattā samudācarantīti, idametesaṃ nānākaraṇaṃ. Taṃ netaṃ mamātiādīsu taṃ pañcakkhandhappabhedaṃ ārammaṇametaṃ mayhaṃ na hoti, ahampi eso na asmi, eso me attāpi na hotīti evametaṃ yathābhūtaṃ sammappaññāya passatoti evaṃ tāva padattho veditabbo.
82. 世尊为令舍弃见解的方法，展示了诸如“此是如是”等语。此中论及五蕴环联与心生起见解的情形。实则，正如经中所说：「比库们，若有色身存时，便生起此见：‘此身我、此界我、彼世我，将来我，恒常永久不变无异我’」——此即对该义理的详尽说明。又从着缘方面，作了一语总结，言「此中缘起」之意。于是指出，见解的生起、继续及表现，是由各种因缘促成。所谓未生已生，已生复还维持者，是连续不断的因缘作用。身语表现出形态变化与行为，因此诸因缘之不同。然「此非我」等语，乃五蕴的分别识缘，此中无我我观也。故应以真实智慧正见，如所言「见如实不取我」，据此方能明了此义。
Yasmā pana ettha etaṃ mamāti taṇhāgāho, tañca gaṇhanto aṭṭhasatataṇhāvicaritappabhedaṃ taṇhāpapañcaṃ gaṇhāti. Esohamasmīti mānagāho, tañca gaṇhanto navappabhedaṃ mānapapañcaṃ gaṇhāti. Eso me attāti diṭṭhigāho, tañca gaṇhanto dvāsaṭṭhidiṭṭhigatappabhedaṃ diṭṭhipapañcaṃ gaṇhāti. Tasmā netaṃ mamāti vadanto bhagavā yathāvuttappabhedaṃ taṇhāpapañcaṃ paṭikkhipati. Nesohamasmīti mānapapañcaṃ. Na meso attāti diṭṭhipapañcaṃ. Diṭṭhekaṭṭhāyeva cettha taṇhāmānā veditabbā. Evametanti evaṃ ‘‘netaṃ mamā’’tiādinā ākārena etaṃ khandhapañcakaṃ. Yathābhūtanti yathā sabhāvaṃ, yathā atthīti vuttaṃ hoti. Khandhapañcakañhi eteneva ākārena atthi. Mamantiādinā pana gayhamānampi tenākārena nevatthīti adhippāyo. Sammappaññāya passatoti sotāpattimaggapaññāpariyosānāya vipassanāpaññāya suṭṭhu passantassa. Evametāsanti etena upāyena etāsaṃ. Pahānaṃ paṭinissaggoti ubhayampetaṃ samucchedappahānassevādhivacanaṃ.
这里分析言“此非我”的渴爱之因，引而示众分别诸渴爱形态，即五渴爱。及“我是我”的我慢之因，亦具九种我慢对应五我慢。复有“此乃我所”的见解渴爱，含六十二见解类型，即五见解。故世尊反覆指出，分别渴爱五种、我慢五种、见解五种，悉皆应破除。唯有破此五蕴有分别之带执，方显真如本性与功用。此处五蕴因缘具足，虽有涂著取舍，然皆非此我非我，此皆慧者所明察。以智慧见真理，是断疑惑入流行者之慧观。如此断除，是名断舍，既为断除又为放弃，是绝断舍弃之意。
Evaṃ bhagavā ādimanasikāreneva diṭṭhīnaṃ pahānaṃ hoti nu kho noti āyasmatā mahācundena adhimānikānaṃ vasena pañhaṃ puṭṭho sotāpattimaggena diṭṭhippahānaṃ dassetvā idāni sayameva adhimānikānaṃ jhānaṃ vibhajanto ṭhānaṃ kho panetantiādimāha. Tattha adhimānikā nāma yesaṃ appatte pattasaññāya adhimāno uppajjati, svāyaṃ uppajjamāno neva lokavaṭṭānusārīnaṃ bālaputhujjanānaṃ uppajjati, na ariyasāvakānaṃ. Na hi sotāpannassa ‘‘sakadāgāmī aha’’nti adhimāno uppajjati, na sakadāgāmissa ‘‘anāgāmī aha’’nti, na anāgāmino ‘‘arahā aha’’nti, kārakasseva pana samathavasena vā vipassanāvasena vā vikkhambhitakilesassa niccaṃ yuttapayuttassa āraddhavipassakassa uppajjati. Tassa hi samathavikkhambhitānaṃ vā vipassanāvikkhambhitānaṃ vā kilesānaṃ samudācāraṃ apassato ‘‘sotāpanno ahanti vā, sakadāgāmī, anāgāmī , arahā aha’’nti vā adhimāno uppajjati, talaṅgaratissapabbatavāsidhammadinnattherena ovādiyamānattherānaṃ viya.
世尊即以根本因缘示偏见舍除之理。然此中，长老大尊与其众弟子，昼夜切问断见之法。大尊详说，所谓见执，是依未了知世界法而生之认執增进，自性不属于蠢愚凡夫，亦非声闻比库所生，唯有经过禅定与内观修习，方生断见之智。而不断生者，非声闻断见之知，也非特成阿拉汉位之智，乃由止禅与内观调伏烦恼之力所生。此断见状态，若无清净定之助，无法生起。此理如同丹山药师僧智长老为多位尊者开示警悟者。
Therassa kira acirūpasampannasseva ovāde ṭhatvā bahū bhikkhū visesaṃ adhigacchiṃsu. Taṃ pavattiṃ sutvā tissamahāvihāravāsī bhikkhusaṅgho ‘‘na aṭṭhānaniyojako theroti theraṃ ānethā’’ti sambahule bhikkhū pāhesi. Te gantvā, ‘‘āvuso, dhammadinna bhikkhusaṅgho taṃ pakkosāpetī’’ti āhaṃsu. So āha ‘‘kiṃ pana tumhe, bhante, attānaṃ gavesatha para’’nti? Attānaṃ sappurisāti, so tesaṃ kammaṭṭhānamadāsi, sabbeva arahattaṃ pāpuṇiṃsu. Bhikkhusaṅgho puna aññe bhikkhū pāhesi, evaṃ yāvatatiyaṃ pahitā sabbepi tattheva arahattaṃ patvā vihariṃsu.
此老AS长居比库群中，受教示务切精，众多比库因其教诲成就殊胜法证。闻此情状，祇阇氏大寺比库众复发不容许不守长老定规，弃不立定名。众比库往访，称曰：“喂！教法授受之僧团严明持戒，尔等忽偏行事耶？”僧众答曰：“尊者，我们悉心依律修行。”对方复问：“尔等各何所求？”僧众曰“为善法。”便知彼此无疑碍。且长老入殿，脱下袈裟直至出寺，途经善院禅室处。此处一位有六十余年定力严持之长老正现阿拉汉证，来到长老跟前礼敬，请教内证。长老答曰：“是的，丁已长久修习此法，历六十年如是。”问者意指神通，长老称“乃受达摩者”。当即称许道：“善哉！尊者，若大象面向汝而来，汝当赋予它礼敬。”长老示意如是，望其神速敬礼。象惊逃之际，称阿拉汉之智彰显。发此知见时，说：“我非阿拉汉！”于师足前坐礼言：“愿恒安乐，善友啊。”受教之师则谓：“勿忧，尊者，无我妄念现起，烦恼断除必胜。”受教长老遂得阿拉汉证果。
Tato saṅgho gatagatā nāgacchantīti aññataraṃ vuḍḍhapabbajitaṃ pāhesi. So gantvā ca, ‘‘bhante, dhammadinna tikkhattuṃ tissamahāvihāravāsī bhikkhusaṅgho tuyhaṃ santike pesesi, tvaṃ nāma saṅghassa āṇaṃ garuṃ na karosi, nāgacchasī’’ti āha. Thero kimetanti paṇṇasālaṃ appavisitvāva pattacīvaraṃ gāhāpetvā tāvadeva nikkhami, so antarāmagge haṅkanavihāraṃ pāvisi. Tattha ceko mahāthero saṭṭhivassātīto adhimānena arahattaṃ paṭijānāti. Thero taṃ upasaṅkamitvā vanditvā paṭisanthāraṃ katvā adhigamaṃ pucchi. Thero āha ‘‘āma dhammadinna, yaṃ pabbajitena kātabbaṃ, cirakataṃ taṃ mayā, atītasaṭṭhivassomhi etarahī’’ti. Kiṃ, bhante, iddhimpi vaḷañjethāti. Āma dhammadinnāti. Sādhu vata, bhante, hatthiṃ tumhākaṃ paṭimukhaṃ āgacchantaṃ māpethāti. Sādhāvusoti thero sabbasetaṃ sattappatiṭṭhaṃ tidhāpabhinnaṃ naṅguṭṭhaṃ bījayamānaṃ soṇḍaṃ mukhe pakkhipitvā dvīhi dantehi vijjhitukāmaṃ viya paṭimukhaṃ āgacchantaṃ mahāhatthiṃ māpesi. So taṃ attanāyeva māpitaṃ hatthiṃ disvā bhīto palāyituṃ ārabhi. Tadāva attānaṃ ‘‘nāhaṃ arahā’’ti ñatvā dhammadinnassa pādamūle ukkuṭikaṃ nisīditvā ‘‘patiṭṭhā me hohi, āvuso’’ti āha. Dhammadinno ‘‘mā, bhante, soci, mā anattamano ahosi, kārakānaṃyeva adhimāno uppajjatī’’ti theraṃ samassāsetvā kammaṭṭhānamadāsi. Thero tassovāde ṭhatvā arahattaṃ pāpuṇi.
此长老亦居“心花峰”中，受访依前答复。访客再问曰：“尊者，何谓神通？”长老答称：“善哉！尊者，请赐一莲花。”长老即授之。访者又请“大莲华”，长老亦赠之。莲中长者又请“极大莲”，亦获赠予。其后又请一唱歌跳舞之女子座席，长老随意予之。访者以此频频诱惑轻慢，最后入殿。长老久被骚扰，烦恼动摇，然其知阿拉汉法门之奥深义理，遂于启禅乘者前，承示诸法根本，得阿拉汉证。
Cittalapabbatepi tādisova thero vasati. Dhammadinno tampi upasaṅkamitvā tatheva pucchi. Sopi tatheva byākāsi. Tato naṃ dhammadinno kiṃ, bhante, iddhimpi vaḷañjethāti āha. Āmāvusoti. Sādhu vata, bhante, ekaṃ pokkharaṇiṃ māpethāti. Thero māpesi. Ettha, bhante, padumagumbaṃ māpethāti. Tampi māpesi. Padumagumbe mahāpadumaṃ māpethāti. Tampi māpesi. Etasmiṃ padumagumbe ṭhatvā madhurassarena gāyantaṃ naccantañca ekaṃ itthiviggahaṃ māpethāti. Tampi māpesi. So etaṃ, bhante, punappunaṃ upanijjhāyathāti vatvā sayaṃ pāsādaṃ pāvisi. Therassa taṃ upanijjhāyato saṭṭhivassāni vikkhambhitakilesā caliṃsu, so tadā attānaṃ ñatvā purimatthero viya dhammadinnattherassa santike kammaṭṭhānaṃ gahetvā arahattaṃ pāpuṇi.
这位长老居住于心花峰，受访者再来求教亦答同。访者问“神通有何力？”长老答：“善哉！尊者，请赐一盆池。”访者得池。再请莲花池，长老不拒。又请最大奖莲花，亦应允。于此莲花中置一唱舞女，长老依顺赠出。访客借此反复挑拨，长老自沉思后进入殿堂。烦恼虽动，然寂静之智慧终能破惑，复得阿拉汉果。
Dhammadinnopi anupubbena tissamahāvihāraṃ agamāsi. Tasmiñca samaye therā cetiyaṅgaṇaṃ sammajjitvā buddhārammaṇaṃ pītiṃ uppādetvā nisinnā honti, etaṃ kira tesaṃ vattaṃ. Tena nesaṃ ekopi ‘‘idha pattacīvaraṃ ṭhapehī’’ti dhammadinnaṃ vattā pucchitāpi nāhosi. Dhammadinno eso bhaveyyāti ñatvā pana pañhaṃ pucchiṃsu. So pucchitapañhe tiṇhena asinā kumudanāḷakalāpaṃ viya chinditvā pādaṅguliyā mahāpathaviṃ pahari. Bhante ayaṃ acetanā mahāpathavīpi dhammadinnassa guṇaṃ jānāti. Tumhe pana na jānitthāti ca vatvā imaṃ gāthamāha –
法供养者同样循序渐进地前往大寺。于此同时，长老们整肃佛塔场所，激起对佛陀庄严体相的喜悦，乃至坐定，其规律如是。由此，没有一个人曾对法供养者说：『这里请安置袈裟。』但见法供养者入世，于是便提出疑问。应问之难，法供养者如同用三根芦苇断开莲茎，把脚趾抵在大地上。『尊者，此一无心之举，连大地亦知法供养者之德行。』你们却不知，此因以致作是歌曰：
‘‘Acetanāyaṃ pathavī, vijānāti guṇāguṇaṃ;
『无心之人知大地，知悉德行与本性；
Sacetanātha kho bhante, na jānātha guṇāguṇa’’nti.
而有心者君尊者，不明德行与本性。』
Tāvadeva ca ākāse abbhuggantvā talaṅgaratissapabbatameva agamāsi. Evaṃ kārakasseva adhimāno uppajjati. Tasmā bhagavā tādisānaṃ bhikkhūnaṃ vasena jhānaṃ vibhajanto ṭhānaṃ kho panetantiādimāha.
法供养者于是升空，宛若飞越铁佛山。此为如影随形之成就。故世尊说此类比库，在住处中分辨禅那的等级，谓『现处等起之地』。
Tassattho, atthetaṃ kāraṇaṃ, no natthi. Yena idhekacco bhikkhu bāhiraparibbājakehi sādhāraṇaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya, yaṃ pana tassa evamassa sallekhena viharāmīti, yaṃ paṭipattividhānaṃ kilese saṃlikhati, tenāhaṃ viharāmīti, taṃ na yujjati, na hi adhimānikassa bhikkhuno jhānaṃ sallekho vā sallekhapaṭipadā vā hoti. Kasmā? Avipassanāpādakattā. Na hi so jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasati, jhānaṃ panassa cittekaggamattaṃ karoti, diṭṭhadhammasukhavihāro hoti. Tasmā tamatthaṃ dassento bhagavā ‘‘na kho panete, cunda, ariyassa vinaye sallekhā vuccanti, diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī’’ti āha.
有因果，从那边说起，无他因。譬如某比库，初赴外方游行僧众常居的偏远之地而独住，远离欲乐……于此后入第一禅住。当此禅那乃比库习气熏染之住处，能滋生烦恼，此世尊谓：『我此处住，非彼住地。』为何？因妄念无明之缘故。彼虽入禅后起身，仍随馀行念起，禅那则成其心念融合之所，是对现行法乐之处。故此，世尊观其情状而说：『圣律中所称之熏染，不在此处，彼等所称圣律熏染者，是对现行法乐之处。』
Tattha eteti jhānadhammavasena bahuvacanaṃ veditabbaṃ, ete paṭhamajjhānadhammāti vuttaṃ hoti. Samāpattivasena vā, ekampi hi paṭhamajjhānaṃ punappunaṃ samāpattivasena pavattattā bahuttaṃ gacchati. Ārammaṇavasena vā, ekampi hi paṭhamajjhānaṃ pathavīkasiṇādīsu pavattivasena bahuttaṃ gacchatīti. Esa nayo dutiyatatiyacatutthajjhānesu. Āruppajhānesu pana ārammaṇabhedābhāvato purimakāraṇadvayavaseneva bahuvacanaṃ veditabbaṃ.
由此，凭禅那相俗称复数，当知为初中禅那。按达成法而言，一旦复数次进入初中禅便名之；按发起法而言，即反复在地界光明遍处处发起法等多所起。此理通于第二、第三、第四禅也。至于无色禅，由于无发起法界之分别，当知以其因缘为本质对之为复数。
Yasmā cetesaṃ aṅgānipi santāni ārammaṇānipi, nibbutāni ceva sukhumāni cāti vuttaṃ hoti, tasmā tāni santā ete vihārāti evaṃ vuttānīti veditabbāni. Ayaṃ tāva tesaṃ catunnampi sādhāraṇā vaṇṇanā. Visesavaṇṇanā pana ‘‘sabbaso rūpasaññāna’’ntiādipadānusārato vattabbā siyā. Sā visuddhimagge sabbākārena vuttāyeva.
由于心意诸部位安住，心意所缘境界得以平息，如同软细微妙，故说这些部位安住。须知，这是专指这四个部位所共有的通说。特殊之分别，则依「一切色根识」等词头而有不同分别。此义已在清净道中悉数详说。
§83
83. Evaṃ yasmā adhimānikassa bhikkhuno jhānavihāro avipassanāpādakattā sallekhavihāro na hoti, na hi so jhānaṃ samāpajjitvā tato vuṭṭhāya saṅkhāre sammasati, cittekaggakaro diṭṭhadhamme sukhavihāro panassa hoti, tasmā tamatthaṃ dassento rūpajjhānāni ca arūpajjhānāni ca vibhajitvā idāni ca yattha sallekho kātabbo catucattālīsāya ākārehi, tañca vatthuṃ tañca sallekhaṃ dassento idha kho pana votiādimāha.
83. 如此，由于高傲妄想的比库，其禅定生活不会导致无见罪染而堕落的净修，因为他进入禅定后，不起身时善业得以维持，心单一且与所见法安乐交会，故此应分别观照有色禅定与无色禅定，现将应作之净修分别画为四十余相，并说明各事项和净修画法，这里初步加以述说。
Kasmā pana ‘‘aṭṭhahi samāpattīhi avihiṃsādayo sallekhā’’ti vuttā? Lokuttarapādakattā. Bāhirakānañhi aṭṭha samāpattiyo vaṭṭapādakāyeva. Sāsane saraṇagamanampi lokuttarapādakaṃ, pageva avihiṃsādayo. Imināyeva ca suttena veditabbaṃ ‘‘yathā bāhirakassa aṭṭhasamāpattilābhino pañcābhiññassāpi dinnadānato sāsane tisaraṇagatassa dinnadānaṃ mahapphalataraṃ hotī’’ti. Idañhi sandhāya dakkhiṇāvisuddhisutte ‘‘bāhirake kāmesu vītarāge dānaṃ datvā koṭisatasahassaguṇā pāṭikaṅkhitabbā. Sotāpattiphalasacchikiriyāya paṭipanne dānaṃ datvā asaṅkheyyā appameyyā dakkhiṇā pāṭikaṅkhitabbā, ko pana vādo sotāpanne’’ti vuttaṃ (ma. ni. 3.379). Saraṇagamanato paṭṭhāya hi tattha sotāpattiphalasacchikiriyāya paṭipanno adhippetoti, ayaṃ tāvettha pāḷiyojanā.
为何说“八种禅定及无害等为净修”？这是指出世净修。八种外禅定如盘旋维护。依佛教教法及皈依法门，自当是出世净修，着重无害诸德。通过经典应当知晓：“对于外禅定所得，虽具五种神通，出家受持三皈依法，其布施更是大果报”。对此，于《南方净施经》中亦说：“外界欲行不染贪欲布施者，其布施应当期许如百千万倍。已具初果圣者因布施而得无数无量资粮，有何疑论？”（《中部·尼柯耶》3.379经）。此处皈依历程表明已得初果证实，故称其净修为“净修小缘”。此处为巴利语之用法。
Anupadavaṇṇanāyaṃ pana idhāti vihiṃsādivatthudīpanametaṃ. Kho panāti nipātamattaṃ. Voti karaṇatthe sāmivacanaṃ, ayaṃ pana saṅkhepattho, yadetaṃ ‘‘pare vihiṃsakā bhavissantī’’tiādinā nayena vihiṃsādivatthuṃ vadāma. Idha, cunda, tumhehi sallekho kātabboti.
这部分作为说明，谓此处为暴害等法之指示。此为纯粹语尾小品。语尾词是助词，说明归纳义，即以“将来有暴害者”为名义，论述暴害等法。此处，尊者准提说：“你们要修净修！”
Evaṃ saṅkhepato vatvā idāni vitthārento ‘‘pare vihiṃsakā bhavissanti, mayamettha avihiṃsakā bhavissāmāti sallekho karaṇīyo’’tiādimāha.
简略说明后次扩展说：“将来他方众生将成暴害者，我们这里当成非暴害者，应作净修”之类。
Tattha pareti ye keci imaṃ sallekhamananuyuttā. Vihiṃsakā bhavissantīti pāṇinā vā leḍḍunā vātiādīhi sattānaṃ vihesakā bhavissanti. Mayamettha avihiṃsakā bhavissāmāti mayaṃ pana yattheva vatthusmiṃ pare evaṃ vihiṃsakā bhavissanti, ettheva avihiṃsakā bhavissāma, avihiṃsaṃ uppādetvā viharissāma. Iti sallekho karaṇīyoti evaṃ tumhehi sallekho kātabbo . Sallekhoti ca idha avihiṃsāva veditabbā. Avihiṃsā hi vihiṃsaṃ sallekhati, taṃ chindati, tasmā sallekhoti vuccati. Esa nayo sabbattha. Ayaṃ pana viseso. Pare micchādiṭṭhīti ettha kammapathānaṃ antamicchādiṭṭhiñca micchattānaṃ ādimicchādiṭṭhiñca missetvā diṭṭhi vuttāti veditabbā. Tathā mayamettha sammādiṭṭhīti vuttaṭṭhāne sammādiṭṭhi. Ettha ca kammapathakathā vitthārato sammādiṭṭhisutte āvi bhavissati. Micchattesu micchādiṭṭhiādayo dvedhāvitakke.
其中“他方”指某些染污着此净修的众生。谓因手足等行为和言语致害他者将成为暴害众生。吾等这里乃依据此原理：他方定将作暴害者，则吾等现在此处当为非暴害者，必作无害行，将安住于无害。故应当修净修。此处“净修”当理解为无害。无害者净除害，故称净修。此义通用无处不在。此有特异之处：所谓“他方邪见”即指业道中恶见末期，如亦混合异见、邪见初现，合成邪见义，关联见解。相应地吾等在此称为正见，彼处则详释业道中议题。善恶见等二种思维亦在其中。
Ayaṃ panettha saṅkhepo, pāṇaṃ atipātentīti pāṇātipātī pāṇaghātakāti attho. Adinnaṃ ādiyantīti adinnādāyī, parassa hārinoti attho. Abrahmaṃ hīnaṃ lāmakadhammaṃ carantīti abrahmacārī, methunadhammappaṭisevakāti attho. Brahmaṃ seṭṭhaṃ paṭipadaṃ carantīti brahmacārī, methunā paṭiviratāti attho. Ettha ca brahmacariyaṃ sallekhoti veditabbaṃ. Brahmacariyañhi abrahmacariyaṃ sallekhati. Musā vadantīti musāvādī, paresaṃ atthabhañjanakaṃ tucchaṃ alikaṃ vācaṃ bhāsitāroti attho. Pisuṇā vācā etesanti pisuṇavācā. Paresaṃ mammacchedikā pharusā vācā etesanti pharusavācā. Samphaṃ niratthakavacanaṃ palapantīti samphappalāpī. Abhijjhāyantīti abhijjhālū, parabhaṇḍalubbhanasīlāti attho. Byāpannaṃ pūtibhūtaṃ cittametesanti byāpannacittā. Micchā pāpikā viññugarahitā etesaṃ diṭṭhīti micchādiṭṭhī, kammapathapariyāpannāya natthi dinnantiādivatthukāya, micchattapariyāpannāya aniyyānikadiṭṭhiyā ca samannāgatāti attho. Sammā sobhanā viññuppasatthā etesaṃ diṭṭhīti sammādiṭṭhī, kammapathapariyāpannāya atthi dinnantiādikāya kammassakatādiṭṭhiyā, sammattapariyāpannāya maggadiṭṭhiyā ca samannāgatāti attho.
此处简略而论，谓过犯杀生者为杀生者及杀害生命者之义；取他人未得者为不取他人之物者；行无梵行及轻劣行为者为不守梵行者，谓涉足交媾之行不守；修持高尚梵行者为守梵行者，谓断绝交媾之事。所谓守梵行，应知此处所说守梵行为。妄语者谓妄语者，谓破坏他人利益之虚妄无实之语。恶口者谓恶口，即毁谤他人者。杂秽语谓无实用之杂乱言辞。贪欲者谓贪心强烈之人，执著于他人之物而贪。内心昏暗污浊者谓昏沉心。错见谓恶见，即无明流转恶业者，故不受持他所赠与等诸物，错缘见取，故名错见。正见谓正知，涵盖八正道等正法理。
Micchāsaṅkappāti ayāthāvaaniyyānikaakusalasaṅkappā. Esa nayo micchāvācātiādīsu. Ayaṃ pana viseso, micchāsaṅkappādayo viya hi micchāsati nāma pāṭiekko koci dhammo natthi, atītaṃ pana cintayato pavattānaṃ catunnampi akusalakkhandhānametaṃ adhivacanaṃ. Yampi vuttaṃ bhagavatā – ‘‘atthesā, bhikkhave, anussati, nesā natthīti vadāmi, puttalābhaṃ vā, bhikkhave, anussarato, dhanalābhaṃ vā, bhikkhave, anussarato, yasalābhaṃ vā, bhikkhave, anussarato’’ti, tampi taṃ taṃ cintentassa satipatirūpakena uppattiṃ sandhāya vuttanti veditabbaṃ . Micchāñāṇīti ettha ca micchāñāṇanti pāpakiriyāsu upāyacintāvasena pāpaṃ katvā ‘‘sukataṃ mayā’’ti paccavekkhaṇākārena ca uppanno moho veditabbo, tena samannāgatā puggalā micchāñāṇī. Sammāñāṇīti ettha pana ekūnavīsatibhedaṃ paccavekkhaṇāñāṇaṃ ‘‘sammāñāṇa’’nti vuccati, tena samannāgatā puggalā sammāñāṇī. Micchāvimuttīti avimuttāyeva samānā ‘‘vimuttā maya’’nti evaṃsaññino, avimuttiyaṃ vā vimuttisaññino. Tatrāyaṃ vacanattho, micchā pāpikā viparītā vimutti etesaṃ atthīti micchāvimuttī. Micchāvimuttīti ca yathāvuttenākārena pavattānaṃ akusalakkhandhānametaṃ adhivacanaṃ. Phalasampayuttāni pana sammādiṭṭhiādīni aṭṭhaṅgāni ṭhapetvā sesadhammā sammāvimuttīti veditabbā. Sā ca micchāvimuttiṃ sallikhitvā ṭhitattā sallekhoti veditabbā. Tattha niyojento āha ‘‘mayamettha sammāvimuttī bhavissāmāti sallekho karaṇīyo’’ti.
所谓邪见，即错误且不善的观念。此说法类似于邪语等。特别指的是如邪见之起点般，邪语无一正法，只有过去及现在轮回于四恶蕴。譬如世尊所说：“诸比库们，若思念着财富、子嗣、名誉，则无所不存在。”此等思量作为者，须知其生起根本及形象。所谓邪知，是指在恶业中以方便心念自称“做了善事”，及因误判看来“自己很聪明”，此种迷惑称为邪知，具此者称为邪知者。正知则意味着有二十九种中十分类于后知的正观，具此者称为正知者。所谓邪解，即自以为解脱，实则误解解脱，亦即错误之解脱见。故此所谓邪解，乃指处于恶业蕴中之错误解脱境界。真实那些结合法轮正见等八支组成的正道余论，即为正解脱，应知为正解脱。书写此邪解名为“态度”，意即状态。以此故有人说“我将至正等解脱”，是须写作此状的。
Ito parāni tīṇi nīvaraṇavasena vuttāni. Abhijjhālū byāpannacittāti evaṃ kammapathesu vuttattā panettha paṭhamāni dve nīvaraṇāni na vuttānīti veditabbāni. Tattha thinamiddhena pariyuṭṭhitā abhibhūtāti thinamiddhapariyuṭṭhitā. Uddhaccena samannāgatāti uddhatā. Vicinantā kicchanti na sakkonti sanniṭṭhānaṃ kātunti vicikicchī. Kodhanātiādīni dasa cittassa upakkilesavasena vuttāni. Tattha kodhādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ dhammadāyādavatthasuttesu vuttaṃ. Ayaṃ panettha vacanattho – kodhanāti kujjhanasīlā. Upanāhīti upanāhanasīlā, upanāho vā etesaṃ atthīti upanāhī. Tathā makkhī palāsī ca. Issantīti issukī. Maccharāyantīti maccharī, maccheraṃ vā etesaṃ atthīti maccharī. Saṭhayantīti saṭhā, na sammā bhāsantīti vuttaṃ hoti, kerāṭikayuttānametaṃ adhivacanaṃ. Māyā etesaṃ atthīti māyāvī. Thambhasamaṅgitāya thaddhā. Atimānayogena atimānī. Vuttapaccanīkanayena sukkapakkho veditabbo.
以上三种乃由三障分别所述。贪欲心及内心昏沉之障，殊未曾提及，此为第一、第二二障未及之意。由昏沉过多所困扰者谓陷于昏沉障。意气过盛者谓躁扰障。反复思忖且不能断者谓疑障。嗔恚及诸恶状态为十种心的污染所现。此处所说之嗔意谓忿恨，亦称为惱恨。轻蔑恶习则称为恶行。怒气激烈称为谤斥。呐喊吵闹称为粗暴语。诡计多端称为狡诈。谗谤指有妄言挑拨之语。欺骗虚假称为谎言。幻觉迷惑称为妙术欺骗。邪见骄傲称为傲慢。自以为是称为狂妄。以巧言巧语使人迷惑意味谓诡计。
Dubbacāti vattuṃ dukkhā kiñci vuccamānā na sahanti. Tabbiparītā suvacā. Devadattādisadisā pāpakā mittā etesanti pāpamittā. Buddhā vā sāriputtādisadisā vā kalyāṇā mittā etesanti kalyāṇamittā. Kāyaduccaritādīsu cittavossaggavasena pamattā. Viparītā appamattāti veditabbā. Imāni tīṇi pakiṇṇakavasena vuttāni. Assaddhātiādīni satta asaddhammavasena. Tattha tīsu vatthūsu saddhā etesaṃ natthīti assaddhā. Sukkapakkhe saddahantīti saddhā, saddhā vā etesaṃ atthītipi saddhā. Natthi etesaṃ hirīti ahirikā, akusalasamāpattiyā ajigucchamānānametaṃ adhivacanaṃ. Hirī etesaṃ mane, hiriyā vā yuttamanāti hirimanā. Na ottappantīti anottappī, akusalasamāpattiyā na bhāyantīti vuttaṃ hoti. Tabbiparītā ottappī. Appaṃ sutametesanti appassutā, appanti ca thokanti na gahetabbaṃ, natthīti gahetabbaṃ. ‘‘Appassutā’’ti hi nissutā sutavirahitā vuccanti. Bahu sutametesanti bahussutā, tathāgatabhāsitaṃ ekampi gāthaṃ yāthāvato ñatvā anurūpapaṭipannānametaṃ adhivacanaṃ. Kucchitā sīdantīti kusītā, hīnavīriyānametaṃ adhivacanaṃ. Āraddhaṃ vīriyametesanti āraddhavīriyā, sammappadhānayuttānametaṃ adhivacanaṃ, muṭṭhā sati etesanti muṭṭhassatī, naṭṭhassatīti vuttaṃ hoti. Upaṭṭhitā sati etesanti upaṭṭhitassatī, niccaṃ ārammaṇābhimukhappavattasatīnametaṃ adhivacanaṃ. Duṭṭhā paññā etesanti duppaññā, naṭṭhapaññāti vuttaṃ hoti. Paññāya sampannāti paññāsampannā, paññāti ca idha vipassanāpaññā veditabbā. Vipassanāsambhāro hi paripūro imasmiṃ ṭhāne āgato, tasmā vipassanāpaññāva ayanti porāṇānaṃ āṇā.
谓言语害人伤害他人者称为恶行。颠倒相反称为邪语。恶友即是同恶之朋，善友则是善行之人。身心不善行为，如不专心等，称为懈怠。反之则为精进。此三种乃杂乱所致。分别为不信者七种，不信之见者谓无信。不信他人善行者称为无信。相反与你同行即谓信。自守戒律即为守戒。羞耻心是对恶见者所生自然敬畏。害怕者即戒慎，防止作恶。违逆者称为无戒。善恶相反者称为违逆戒。容易放弃戒称为懈怠。极显而易见可说者谓显于戒。多闻广见知者称多闻。嗜懒怠惰称懈怠。具足精进者称励精。正念坚固称为坚念。智慧清晰称为明慧。
Idāni ekameva lokuttaraguṇānaṃ antarāyakaraṃ aniyyānikadiṭṭhiṃ tīhākārehi dassento sandiṭṭhiparāmāsītiādimāha. Tattha sandiṭṭhiṃ parāmasantīti sandiṭṭhiparāmāsī. Ādhānaṃ gaṇhantīti ādhānaggāhī, ādhānanti daḷhaṃ vuccati, daḷhaggāhīti attho. Yuttakāraṇaṃ disvāva laddhiṃ paṭinissajjantīti paṭinissaggī, dukkhena kicchena kasirena bahumpi kāraṇaṃ dassetvā na sakkā paṭinissaggaṃ kātunti duppaṭinissaggī, ye attano uppannaṃ diṭṭhiṃ idameva saccanti daḷhaṃ gaṇhitvā api buddhādīhi kāraṇaṃ dassetvā vuccamānā na paṭinissajjanti, tesametaṃ adhivacanaṃ. Tādisā hi puggalā yaṃ yadeva dhammaṃ vā adhammaṃ vā gaṇhanti, taṃ sabbaṃ ‘‘evaṃ amhākaṃ ācariyehi kathitaṃ, evaṃ amhehi suta’’nti kummova aṅgāni sake kapāle antoyeva samodahanti, kumbhīlaggāhaṃ gaṇhanti na vissajjanti. Vuttavipariyāyena sukkapakkho veditabbo.
现在以三种不同方式说出世间上的障碍、他失真理以及错误见解，指出法门修学偏差。所谓障碍者，谓障碍以前诸法见闻者。严格专注者谓专注坚固。弃舍因缘即谓放弃。有些人虽真知佛法但心不舍弃，俗称顽固不改。卑劣如破壶之人，虽持法理不舍，心善不久，犹如破釜煮饭者。此谓不舍与顽固并存者。此种特征人称为“似真非真”，宜知为明显之魔障。
§84
84. Evaṃ catucattālīsāya ākārehi sallekhaṃ dassetvā idāni tasmiṃ sallekhe cittuppādassāpi bahūpakārataṃ dassetuṃ cittuppādampi kho ahantiādimāha.
第八十四章：由以上四十四条分别说明心念修持之写照，现在此写照分类中，即显示心起作用之多重功用。心之所发，亦能大用，令人出离轮回。故今所述，皆谓心之显现现象。
Tassattho , ahaṃ, cunda, kusalesu dhammesu cittuppādampi bahūpakāraṃ vadāmi, yā panetā kāyena ca vācāya ca anuvidhiyanā, yathā paṭhamaṃ cittaṃ uppannaṃ, tatheva tesaṃ dhammānaṃ kāyena karaṇaṃ, vācāya ca ‘‘karothā’’ti āṇāpanaṃ vā, uggahaparipucchādīni vā, tattha vādoyeva ko, ekantabahūpakārāyeva hi tā anuvidhiyanāti dasseti. Kasmā panettha cittuppādopi bahūpakāroti? Ekantahitasukhāvahattā anuvidhiyanānaṃ hetuttā ca.
因此，我，准德，论述善法中心念生成的多种利益。所谓该等利益，乃是身口随心所行，如初生心起，诸法亦如是，身口为之作用与呼吸、吸气呼气、进止等并用，其中显现辩说：心念生成作用繁多，专为多种利益而运用。何以故说心念生成亦具多重利益？因为其引导众生趣向真正利益与安乐，为随顺缘起之因。
‘‘Dānaṃ dassāmī’’ti hi cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evañhi uppannacittattāyeva dutiyadivase mahāvīthiṃ pidahitvā mahāmaṇḍapaṃ katvā bhikkhusatassa vā bhikkhusahassassa vā dānaṃ deti, ‘‘bhikkhusaṅghaṃ nimantetha pūjetha parivisathā’’ti parijane āṇāpeti. Evaṃ ‘‘saṅghassa cīvaraṃ senāsanaṃ bhesajjaṃ dassāmī’’ti cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evaṃ uppannacittattāyeva hi cīvarādīni abhisaṅkharoti deti dāpeti ca. Esa nayo saraṇagamanādīsu.
『我当布施』者，心念生成本身即引导众生趋向真正利益与安乐，为随顺缘起之因。由此，心生第二日，布施者开辟大道，修建大讲堂，为数十比库或千比库施予布施，呼唤比库僧团入座，应受供养。依此『为僧团示舍衣、安处、药物』者，心念生成亦具导向利益之因。由此，布施事、衣物等由心念起始而集聚、供给，为众生避难及归依所依。
‘‘Saraṇaṃ gacchāmī’’ti hi cittaṃ uppādetvāva pacchā kāyena vā vācāya vā saraṇaṃ gaṇhāti. Tathā ‘‘pañcaṅgaṃ aṭṭhaṅgaṃ dasaṅgaṃ vā sīlaṃ samādiyissāmī’’ti cittaṃ uppādetvā kāyena vā vācāya vā samādiyati, ‘‘pabbajitvā catūsu sīlesu patiṭṭhahissāmī’’ti ca cittaṃ uppādetvā kāyena vācāya ca pūretabbaṃ sīlaṃ pūreti. ‘‘Buddhavacanaṃ uggahessāmī’’ti cittaṃ uppādetvāva ekaṃ vā nikāyaṃ dve vā tayo vā cattāro vā pañca vā nikāye vācāya uggaṇhāti. Evaṃ dhutaṅgasamādāna-kammaṭṭhānuggaha-kasiṇaparikamma-jhānasamāpattivipassanāmaggaphala- paccekabodhi-sammāsambodhivasena netabbaṃ.
『我当受护』者，起意后，随身口以形体动作行护持。亦如『我当受持五戒、八戒、十戒』者，起意后随身口而受持；『出家后应守四戒』者，以身口完成受持戒法。亦如『我应领诵佛语』者，起意后由口言诵一部、两部、三部、四部或五部经律论。此等行为，乃断除烦恼、依止修行场所、观想用具、禅定入定、观照解脱、分别果位、独觉正觉诸路径所需。
‘‘Buddho bhavissāmī’’ti hi cittuppādo sayampi ekantahitasukhāvaho anuvidhiyanānampi hetu, evañhi uppannacittattāyeva aparena samayena kappasatasahassādhikāni cattāri asaṅkheyyāni kāyena vācāya ca pāramiyo pūretvā sadevakaṃ lokaṃ tārento vicarati. Evaṃ sabbattha cittuppādopi bahūpakāro. Kāyavācāhi pana anuvidhiyanā atibahūpakārāyevāti veditabbā.
『我将成佛』者，心念生成亦能引导众生趋向真正利益与安乐。由此，他日无量劫后，成就广大修行，圆满身口波罗蜜，周济诸天人间，遍行慈行利益众生。由此心念生成依身口起作用者，利益极多，应了知身口心合用，作用广大。
Evaṃ kusalesu dhammesu cittuppādassāpi bahūpakārataṃ dassetvā idāni tattha niyojento ‘‘tasmā tiha cundā’’tiādimāha. Taṃ atthato pākaṭameva.
论述善法中心念生成的多重利益，如今在此用之，因此说『是故准德等』等言。此意义明白显现。
§85
85. Evaṃ catucattālīsāya ākārehi dassite sallekhe cittuppādassāpi bahūpakārataṃ dassetvā idāni tasseva sallekhassa hitādhigamāya maggabhāvaṃ dassento seyyathāpītiādimāha.
85. 如此以四十四种形式说明汇集，论述心念生成多重利益，如今此汇集为达利益之道，故说『欲成道路现起』等语。
Tassattho , yathā nāma, cunda, khāṇukaṇṭakapāsāṇādīhi visamo maggo bhaveyya, tassa parikkamanāya parivajjanatthāya añño suparikammakato viya bhūmibhāgo samo maggo bhaveyya, yathā ca rukkhamūlapāsāṇapapātakumbhīlamakarādi paribyākulaṃ visamaṃ titthamassa, tassa parikkamanāya parivajjanatthāya aññaṃ avisamaṃ anupubbagambhīraṃ sopānaphalakasadisaṃ titthaṃ bhaveyya, yaṃ paṭipanno sukheneva taṃ nadiṃ vā taḷākaṃ vā ajjhogāhetvā nhāyeyya vā uttareyya vā, evameva kho, cunda, visamamaggavisamatitthasadisāya vihiṃsāya samannāgatassa vihiṃsakapuggalassa samamaggasamatitthasadisā avihiṃsā hoti parikkamanāya. Yatheva hi visamamaggatitthaparivajjanatthāya samo maggo ca titthañca paṭiyattaṃ, evaṃ vihiṃsāparivajjanatthāya avihiṃsā paṭiyattā, yaṃ paṭipanno sukheneva manussagatiṃ vā devagatiṃ vā ajjhogāhetvā sampattiṃ vā anubhaveyya uttareyya vā lokā. Eteneva upāyena sabbapadāni yojetabbāni.
其意者，如言，尊者准陀因遭遇碎石等阻碍，导致道路不平，则他处必有另一条由熟练之人修筑而成的平坦道路，犹如树根旁堆积落石、陶罐、鳄鱼等杂物搅乱不平之渡口，为避开此处，必另有一条递进而不平坦但如阶梯水平之渡口。行人若欲安然渡过，必能择取此平缓水道或池塘，或下水沐浴，或由上游过渡。正如如此，准陀，面对遭遇不平之恶道于非正道场所之暴力恶人，必有一条相应平等于该非正道场所之善道无需暴力者对应之道，作为避开恶行之法。正如同不平之恶道与非正道场所对治而得平道一样，暴力恶人因避开暴力而得非暴力道路，并能安然得往人世或天界，或乘风而上，得趣胜境。此为恰当方便，诸处皆当依此方式相应处理。
§86
86. Evaṃ tasseva hitādhigamāya maggabhāvaṃ dassetvā idāni uparibhāgaṅgamanīyataṃ dassento, seyyathāpītiādimāha.
86. 如此，为使其利益已获，显现修习正道之状态，今当显明上升部份之行为规律，于是如昔常言。
Tassattho, yathā nāma, cunda, ye keci akusalā dhammā paṭisandhiyā janakā vā ajanakā vā, dinnāyapi paṭisandhiyā vipākajanakā vā ajanakā vā, sabbe te jātivasena adhobhāgaṅgamanīyāti evaṃnāmāva honti, vipākakāle aniṭṭhākantavipākattā. Yathā ca ye keci kusalā dhammā paṭisandhiyā janakā vā ajanakā vā dinnāyapi paṭisandhiyā vipākajanakā vā ajanakā vā, sabbe te jātivasena uparibhāgaṅgamanīyāti evaṃnāmāva honti, vipākakāle iṭṭhakantavipākattā, evameva kho, cunda, vihiṃsakassa…pe… uparibhāgāyāti. Tatrāyaṃ opammasaṃsandanā – yathā sabbe akusalā adhobhāgaṅgamanīyā, evaṃ vihiṃsakassa ekā vihiṃsāpi. Yathā ca sabbe kusalā uparibhāgaṅgamanīyā, evaṃ avihiṃsakassa ekā avihiṃsāpi. Eteneva upāyena akusalaṃ akusalena kusalañca kusalena upametabbaṃ, ayaṃ kirettha adhippāyoti.
其意者，如言，尊者准陀，若于种种不善法，有因果因缘生起；彼诸法或为生因或不生因，果亦是或为果生或非果生者，皆定被称为生于下部的恶道，因果报应时现最不如意且恶劣。如是相反，若种种善法，有因果因缘生起；彼诸法或为生因或不生因，果亦是或为果生或非果生者，皆定被称为生于上部的善道，因果报应时现最如意且善端。也如是，准陀，关于暴力者，……于上部也有此类对应。此乃类比分析——犹如诸不善法均生于下部恶道，彼即是一种暴力；诸善法均生于上部天善道，彼即是一种非暴力。由是方法须当以不善法应不善，不善法应善法以善法相应，斯乃为适当治理之策，称为主宰。
§87
87. Evaṃ tasseva sallekhassa uparibhāgaṅgamanīyataṃ dassetvā idāni parinibbāpane samatthabhāvaṃ dassetuṃ so vata cundātiādimāha. Tattha soti vuttappakārapuggalaniddeso. Tassa yoti imaṃ uddesavacanaṃ āharitvā yo attanā palipapalipanno, so vata, cunda, paraṃ palipapalipannaṃ uddharissatīti evaṃ sabbapadesu sambandho veditabbo. Palipapalipannoti gambhīrakaddame nimuggo vuccati, no ca kho ariyassa vinaye. Ariyassa pana vinaye palipanti pañca kāmaguṇā vuccanti. Palipannoti tattha nimuggo bālaputhujjano, tasmā evamettha atthayojanā veditabbā. Yathā, cunda, koci puriso yāva nāsikaggā gambhīre kaddame nimuggo aparaṃ tattheva nimuggaṃ hatthe vā sīse vā gahetvā uddharissatīti netaṃ ṭhānaṃ vijjati, na hi taṃ kāraṇamatthi, yena so taṃ uddharitvā thale patiṭṭhapeyya, evameva yo attanā pañcakāmaguṇapalipe palipanno, so vata paraṃ tatheva palipapalipannaṃ uddharissatīti netaṃ ṭhānaṃ vijjati.
87. 如此，为示显那根曼切割部位之规律，及今显示能够完成涅槃之理，曾言及尊者准陀等。此中指一受戒清净之人。此因缘下，若依此词句而生污染者，称为污染者，意指深陷于苦海之者，非佛法戒律所称之义。佛法戒律中，污染乃指五欲之贪爱沉溺者。此应明了此处意涵。譬如，有人至鼻孔深处陷入苦海，若欲他人将其手或头取出，则无此处可供操作。正如是，己若陷于五欲之污染，必无处以解脱此污染，故也无人能替代。此理当知。
Tattha siyā ayuttametaṃ, puthujjanānampi bhikkhubhikkhunīupāsakaupāsikānaṃ dhammadesanaṃ sutvā hontiyeva dhammaṃ abhisametāro, tasmā palipapalipanno uddharatīti, taṃ na tathā daṭṭhabbaṃ. Bhagavāyeva hi tattha uddharati, pasaṃsāmattameva pana dhammakathikā labhanti raññā pahitalekhavācako viya. Yathā hi rañño paccantajanapade pahitaṃ lekhaṃ tattha manussā lekhaṃ vācetuṃ ajānantā yo vācetuṃ jānāti, tena vācāpetvā tamatthaṃ sutvā ‘‘rañño āṇā’’ti ādarena sampādenti, na ca nesaṃ hoti ‘‘lekhavācakassa ayaṃ āṇā’’ti. Lekhavācako pana ‘‘vissaṭṭhāya vācāya vācesi anelagaḷāyā’’ti pasaṃsāmattameva labhati, evameva kiñcāpi sāriputtapabhutayo dhammakathikā dhammaṃ desenti, atha kho likhitapaṇṇavācako viya te honti. Bhagavatoyeva pana sā dhammadesanā rañño āṇā viya. Ye ca taṃ sutvā dhammaṃ abhisamenti, te bhagavāyeva uddharatīti veditabbā. Dhammakathikā pana ‘‘vissaṭṭhāya vācāya dhammaṃ desenti anelagaḷāyā’’ti pasaṃsāmattameva labhantīti. Tasmā yuttamevetanti. Vuttavipariyāyena sukkapakkho veditabbo.
其中或许亦有不契理之人，及非比库非比库尼、非近事男非近事女，听闻教法时，或许当即能洞达法意，故称能拔除污染；然非如此理，应明了，唯世尊方能拔除此污染，世尊之教法，犹如国王遣人传诏。譬如国王所遣之诏书若至异乡人民已知其意，必怀敬慎依诏行事，而非以传诏人为主。传诏人只能适当地传达诏语，犹如沙利子等诸大辩才者，讲解教法时若以书面语言传达，犹如国王之诏书。若能听闻传诵而得深入理解者，当知由世尊亲自拔除污染。教法讲者只能适当地诠释，故理应如此。由此相反释义理当谨慎知之。
Adantoavinīto aparinibbutoti ettha pana anibbisatāya adanto. Asikkhitavinayatāya avinīto. Anibbutakilesatāya aparinibbutoti veditabbo. So tādiso paraṃ damessati, nibbisaṃ karissati , vinessati vā tisso sikkhā sikkhāpessati, parinibbāpessati vā tassa kilese nibbāpessatīti netaṃ ṭhānaṃ vijjati. Vuttavipariyāyena sukkapakkho veditabbo.
意为：不践行戒律即不驯服，为不清净。因缺乏修习戒律即无纪律。因无清净者即不洁。这类人将来必定遭受降伏，或断除烦恼，或灭除烦恼，或须修习三学后才能断灭烦恼，此处无其它含意。由此相反释义理当谨记。
Evameva kho, cunda, vihiṃsakassa…pe… parinibbānāyāti ettha pana evamattho veditabbo – yathā hi attanā apalipapalipanno paraṃ palipapalipannaṃ uddharissati, danto damessati, vinīto vinessati, parinibbuto parinibbāpessatīti ṭhānametaṃ vijjatīti. Kiṃ pana tanti? Apalipapalipannattaṃ, dantattaṃ vinītattaṃ parinibbutattañca, evameva kho, cunda, vihiṃsakassa purisapuggalassa avihiṃsā hoti parinibbānāya. Kiṃ vuttaṃ hoti? Yo attanā avihiṃsako, tassa yā avihiṃsā, ayaṃ yā esā vihiṃsakassa parassa vihiṃsā, tassā parinibbānāya hoti, attanā hi avihiṃsako parassa vihiṃsācetanaṃ nibbāpessatīti ṭhānametaṃ vijjati. Kiṃ pana tanti? Avihiṃsakattameva. Yañhi yena attanā adhigataṃ hoti, so paraṃ tadatthāya samādapetuṃ sakkotīti.
如是，准德，于伤害者……后略……般涅槃时，此中应当理解为：正如自己洁净了污秽，会提升他人污秽之人；自己收摄节制，会驯服他人难驯之人；自己谦恭谦逊，会使他人谦逊；自己已入涅槃者，将使他人入涅槃。此处即是此义。何谓此理？即是指污秽未染、已节制、已谦逊及已入涅槃四种特质，正因如此，对于伤害者的人格，乃无伤害之心以至般涅槃为果。又何所言？若是自己无伤害心者，其无伤害即是彼伤害者于他人之伤害，其无伤害是为涅槃，因为自己无伤害，能令他人伤害之意灭灭，因此此理可知。何谓此？无伤害为最极致。自身所得之无伤害境界，必能令他人以此境界得安住。
Atha vā yathā attanā apalipanno danto vinīto parinibbuto paraṃ palipapalipannaṃ adantaṃ avinītaṃ aparinibbutañca uddharissati damessati vinessati parinibbāpessatīti ṭhānametaṃ vijjati, evameva vihiṃsakassa purisapuggalassa vihiṃsāpahānāya maggaṃ bhāvayato uppannā avihiṃsā hoti parinibbānāya. Parinibbuto viya hi aparinibbutaṃ avihiṃsācetanāva vihiṃsācetanaṃ parinibbāpetuṃ samatthā. Etamatthaṃ dassento ‘‘evameva kho, cundā’’tiādimāhāti evamettha attho daṭṭhabbo. Yathā cettha, evaṃ sabbapadesu. Ativitthārabhayena pana anupadayojanā na katāti.
又如自己洁净未染、已节制、已谦逊、入涅槃者，能挺拔救拔他人仍污秽、未节制、无谦逊、未入涅槃者，令其节制、谦逊及入涅槃，此处即是此义。正如入涅槃者能使未入涅槃者及其无伤害心灭除伤害心。此即显示此理，故称「如是，准达」等言，意在此理。此理亦于一切场合成立。唯不可过分阐述且不入其根本，故未作详细言说。
§88
88. Evaṃ tassa parinibbāpane samatthabhāvaṃ dassetvā idāni taṃ desanaṃ nigametvā dhammapaṭipattiyaṃ niyojetuṃ iti kho, cundātiādimāha. Tattha sallekhapariyāyoti sallekhakāraṇaṃ. Esa nayo sabbattha ettha avihiṃsādayo eva vihiṃsādīnaṃ sallekhanato sallekhakāraṇaṃ . Tesaṃ vasena cittassa uppādetabbato cittupādakāraṇaṃ, vihiṃsādi, parikkamanassa hetuto parikkamanakāraṇaṃ, uparibhāganipphādanato uparibhāgakāraṇaṃ , vihiṃsādīnaṃ parinibbāpanato parinibbānakāraṇanti veditabbā. Hitesināti hitaṃ esantena. Anukampakenāti anukampamānena. Anukampaṃ upādāyāti anukampaṃ cittena pariggahetvā, pariccātipi vuttaṃ hoti. Kataṃ vo taṃ mayāti taṃ mayā ime pañca pariyāye dassentena tumhākaṃ kataṃ. Ettakameva hi anukampakassa satthu kiccaṃ, yadidaṃ aviparītadhammadesanā. Ito paraṃ pana paṭipatti nāma sāvakānaṃ kiccaṃ. Tenāha etāni, cunda, rukkhamūlāni…pe… amhākaṃ anusāsanīti.
于是，如此显示其能入涅槃之状态已现，现今讲授结束，应付诸修行。于是说「准达」等。此中所谓「染污净除」者，指染污之根本。此法无论何处，皆指无伤害等从伤害污染物之清净化。由此以此处心生起，心之起因是心生起因者，伤害之缘起，伤害之因果，伤害等灭者之成因，此皆须知。所谓善为者者，是以此为善。所谓起慈者者，以慈心包含，慈心因摄，且有布施之教说。佛告汝此五种教导，是慈者师所为，除非相反之法不当说话。今后称此五法如树根一般，是我等之教诲。
Tattha ca rukkhamūlānīti iminā rukkhamūlasenāsanaṃ dasseti. Suññāgārānīti iminā janavivittaṭṭhānaṃ. Ubhayenāpi ca yogānurūpasenāsanamācikkhati, dāyajjaṃ niyyāteti. Jhāyathāti ārammaṇūpanijjhānena aṭṭhatiṃsārammaṇāni, lakkhaṇūpanijjhānena ca aniccādito khandhāyatanādīni upanijjhāyatha, samathañca vipassanañca vaḍḍhethāti vuttaṃ hoti. Mā pamādatthāti mā pamajjittha. Mā pacchā vippaṭisārino ahuvatthāti ye hi pubbe daharakāle, ārogyakāle, sattasappāyādisampattikāle, satthu sammukhībhāvakāle ca yonisomanasikāravirahitā rattindivaṃ maṅgulabhattā hutvā seyyasukhaṃ middhasukhamanubhontā pamajjanti, te pacchā jarākāle, rogakāle, maraṇakāle, vipattikāle, satthu parinibbutakāle ca taṃ pubbe pamādavihāraṃ anussarantā, sappaṭisandhikālakiriyañca bhāriyaṃ sampassamānā vippaṭisārino honti, tumhe pana tādisā mā ahuvatthāti etamatthaṃ dassento āha ‘‘mā pacchā vippaṭisārino ahuvatthā’’ti. Ayaṃ vo amhākaṃ anusāsanīti ayaṃ amhākaṃ santikā ‘‘jhāyatha mā pamādatthā’’ti tumhākaṃ anusāsanī, ovādoti vuttaṃ hoti.
此处“树根”者，是以树根作教诲。所谓空居者，是指民间住处。此处俱以适宜辅导状态教授，宣说应与受者相应。所谓“采入默止”说，于三十七止观中，考虑无常等诸色界、想界、处界等，息心且修持止与观，二者俱增长，此有明说。勿失念说；勿疏忽失念。勿作后悔无止之人。何以故？昔时年幼、健康、无疾病，虽主人面前，正念不善而沉醉安卧，有如安乐睡着，后至老年、疾病、临死、危机、佛涅槃之际，忆昔失念之所作，知致苦之业果，深生悔恨。明言勿为此类沉醉无念人所诳。此即我等之教诲，是我等之现教，嘱诫汝等应谨守修习云云。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 在《破除戏论》中部注释中。
Sallekhasuttavaṇṇanā niṭṭhitā. · 《削减经》注释完毕。
9. Sammādiṭṭhisuttavaṇṇanā九、《正见经》注释
§89
89.Evaṃme sutanti sammādiṭṭhisuttaṃ. Tattha ‘‘sammādiṭṭhi sammādiṭṭhīti, āvuso, vuccati, kittāvatā nu kho, āvuso’’ti vā ‘‘katamaṃ panāvuso , akusala’’nti vā evaṃ yattakā therena pucchā vuttā, sabbā kathetukamyatā pucchā eva.
如是宣说，谓正见经已闻。于彼云：“正见称谓为正见，朋友，你说此名称为何？”或云：“何为不善？”此为长老提问，皆为说明缘由之问。
Tattha yasmā jānantāpi sammādiṭṭhīti vadanti ajānantāpi bāhirakāpi sāsanikāpi anussavādivasenāpi attapaccakkhenāpi, tasmā taṃ bahūnaṃ vacanaṃ upādāya dvikkhattuṃ āmasanto ‘‘sammādiṭṭhi sammādiṭṭhīti, āvuso, vuccatī’’ti āha. Ayañhi ettha adhippāyo, aparehipi sammādiṭṭhīti vuccati, athāparehipi sammādiṭṭhīti vuccati, svāyaṃ evaṃ vuccamāno atthañca lakkhaṇañca upādāya kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hotīti. Tattha sammādiṭṭhīti sobhanāya pasatthāya ca diṭṭhiyā samannāgato. Yadā pana dhammeyeva ayaṃ sammādiṭṭhisaddo vattati, tadāssa sobhanā pasatthā ca diṭṭhi sammādiṭṭhīti evamattho veditabbo.
彼时因知者亦称之为正见，不知者及外道众亦称之，且因众说之故，生二重称谓之疑。故以“正见，朋友，称谓为正见”而作答。此处正见既为统帅，或谓他处亦称正见，又或谓自身称正见。由自称之正见，取其义与标志，朋友，善知识弟子即为正见。于是正见应以善美及清净见为具备。今若仅说正见一词，则应知其意即对应善美清净之见，此义当辨。
Sā cāyaṃ sammādiṭṭhi duvidhā hoti lokiyā lokuttarāti. Tattha kammassakatāñāṇaṃ saccānulomikañāṇañca lokiyā sammādiṭṭhi, saṅkhepato vā sabbāpi sāsavā paññā. Ariyamaggaphalasampayuttā paññā lokuttarā sammādiṭṭhi. Puggalo pana tividho hoti puthujjano sekkho asekkho ca. Tattha puthujjano duvidho hoti bāhirako sāsaniko ca. Tattha bāhirako kammavādī kammassakatādiṭṭhiyā sammādiṭṭhi hoti, no saccānulomikāya attadiṭṭhiparāmāsakattā. Sāsaniko dvīhipi. Sekkho niyatāya sammādiṭṭhiyā sammādiṭṭhi. Asekkho asekkhāya. Idha pana niyatāya niyyānikāya lokuttarakusalasammādiṭṭhiyā samannāgato ‘‘sammādiṭṭhī’’ti adhippeto. Tenevāha ‘‘ujugatāssa diṭṭhi dhamme aveccappasādena samannāgato āgato imaṃ saddhamma’’nti, lokuttarakusalasammādiṭṭhiyeva hi antadvayamanupagamma ujubhāvena gatattā , kāyavaṅkādīni ca sabbavaṅkāni samucchinditvā gatattā ujugatā hoti, tāyeva ca diṭṭhiyā samannāgato navappakārepi lokuttaradhamme aveccappasādena acalappasādena samannāgato hoti, sabbadiṭṭhigahanāni ca vinibbeṭhento sabbakilese pajahanto jātisaṃsārā nikkhamanto paṭipattiṃ pariniṭṭhapento ariyena maggena āgato imaṃ sambuddhappaveditaṃ amatogadhaṃ nibbānasaṅkhātaṃ saddhammanti vuccati.
正确见分二种，有世俗有出世间。其中文中对业力能力（业力的作用力）及实相相应智慧属于世俗正确见，简略说即一切烦恼智慧。与圣道果相应之智慧则为出世间正确见。人分三类：凡夫、初学者与不初学者。凡夫又分为外道与佛教弟子。外道为业力论者，以执持业力等见为正确见，但不随顺实相自见之。佛教弟子有二：初学者以既定正确见为正确见，非初学者则以非初学者见为正确见。此处所谓既定即已由正见所引导，具有出世间善见之正确见者谓「正确见」。世尊言：「正见者，具无疵谬之断灭之解脱法，已来此法」，因已彻入出世间善见的真正尽头，断除身曲等一切曲解，称为正直。且依此见贯通新旧出世法，具稳固真信，摈弃一切见惑，灭一切烦恼，断离生死轮回，圆满行持圣道，成就世尊所宣示无上涅槃之真法。
Yato khoti kālaparicchedavacanametaṃ, yasmiṃ kāleti vuttaṃ hoti. Akusalañca pajānātīti dasākusalakammapathasaṅkhātaṃ akusalañca pajānāti, nirodhārammaṇāya pajānanāya kiccavasena ‘‘idaṃ dukkha’’nti paṭivijjhanto akusalaṃ pajānāti. Akusalamūlañca pajānātīti tassa mūlapaccayabhūtaṃ akusalamūlañca pajānāti, teneva pakārena ‘‘ayaṃ dukkhasamudayo’’ti paṭivijjhanto. Esa nayo kusalañca kusalamūlañcāti etthāpi. Yathā cettha, evaṃ ito paresu sabbavāresu kiccavaseneva vatthupajānanā veditabbā. Ettāvatāpīti ettakena iminā akusalādippajānanenāpi. Sammādiṭṭhi hotīti vuttappakārāya lokuttarasammādiṭṭhiyā samannāgato hoti. Ujugatāssa…pe… imaṃ saddhammanti ettāvatā saṃkhittadesanā niṭṭhitā hoti. Desanāyeva cesā saṃkhittā, tesaṃ pana bhikkhūnaṃ vitthāravaseneva sammāmanasikārappaṭivedho veditabbo.
所谓时间划分语，是按时节所说。所谓识别不善，即十种不善业道之不善的认知。谓识苦谛之义，即对苦的认知，断其真谛所对应的企图，从而识别不善。又谓识不善根本，乃因缘及根本的不善之识。以此理路而识别苦集真谛等。此为善以及善根本的思想亦复如是。此应作为从此及其他诸处诸节略辨实义之要义。此程度即称之。谓略识不善根本及其认知。所谓正确见即为世俗出世间正确见的具足。世尊所说正确见正是如此，简略的说法已述毕。惟就说法而言，虽为简略，但对比库等说法细节必须详细理解。
Dutiyavāre pana desanāpi vitthārena manasikārappaṭivedhopi vitthāreneva vuttoti veditabbo. Tattha ‘‘saṃkhittadesanāya dve heṭṭhimamaggā, vitthāradesanāya dve uparimamaggā kathitā’’ti bhikkhū āhaṃsu vitthāradesanāvasāne ‘‘sabbaso rāgānusayaṃ pahāyā’’tiādivacanaṃ sampassamānā. Thero panāha ‘‘saṃkhittadesanāyapi cattāro maggā rāsito kathitā, vitthāradesanāyapī’’ti. Yā cāyaṃ idha saṃkhittavitthāradesanāsu vicāraṇā āvikatā, sā sabbavāresu idha vuttanayeneva veditabbā. Apubbānuttānapadavaṇṇanāmattameva hi ito paraṃ karissāma.
第二遍宣说时，虽简略但须详细了解与体会。彼时作如是说：「简说有上下两条道路，详说亦有两条终极道路。」比库们于详说之末观察此说。长老答曰：「简说中四道皆已明示，详说中亦然。」此处对简略与详尽说法的了义辩论，乃承前启后，自今以后略述先行解释。
Akusalakammapathavaṇṇanā不善业道注释
Tattha paṭhamavārassa tāva vitthāradesanāya ‘‘pāṇātipāto kho, āvuso, akusala’’ntiādīsu akosallappavattiyā akusalaṃ veditabbaṃ, parato vattabbakusalappaṭipakkhato vā. Taṃ lakkhaṇato sāvajjadukkhavipākaṃ saṃkiliṭṭhaṃ vā. Ayaṃ tāvettha sādhāraṇapadavaṇṇanā.
于第一遍说法中，详述为止：“杀生乃不善”，诸不善行者须认不善，又同时宣说善行之相关。此乃以特征现行带苦果之不善行作分析，此为普通词释。
Asādhāraṇesu pana pāṇassa atipāto pāṇātipāto, pāṇavadho pāṇaghātoti vuttaṃ hoti. Pāṇoti cettha vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pana pāṇe pāṇasaññino jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. So guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe appasāvajjo, mahāsarīre mahāsāvajjo. Kasmā? Payogamahantatāya. Payogasamattepi vatthumahantatāya. Guṇavantesu manussādīsu appaguṇe pāṇe appasāvajjo, mahāguṇe mahāsāvajjo. Sarīraguṇānaṃ pana samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjo, tibbatāya mahāsāvajjoti veditabbo. Tassa pañca sambhārā honti pāṇo, pāṇasaññitā, vadhakacittaṃ, upakkamo, tena maraṇanti. Cha payogā sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti. Imasmiṃ panettha vitthārīyamāne atipapañco hoti, tasmā naṃ na vitthārayāma, aññañca evarūpaṃ. Atthikehi pana samantapāsādikaṃ vinayaṭṭhakathaṃ (pārā. aṭṭha. 2.172) oloketvā gahetabbo.
于非凡之例中，过度杀生称为杀生，亦称杀害、杀戮。杀生乃指生命，究竟为生命根。所谓杀生即于生命为止，凭知觉及破坏生命根之意志所生之行为，是杀生意图。此属行善难获，恶业重大。大身为大恶，轻身为轻恶。何以故？因果报之大小也。具善德者之杀业为轻，不具善德者则重。于身为大体等平等时，烦恼的生起较为迟缓，为轻恶；烦恼迅速为大恶。故于此领域，杀生可细分为五类：生命本质、生命意识、杀意、妨碍、故此灭亡。另有六种用法：利益、无疑、舍弃、住定、世智、神通。此文犹须今后详述，现暂不详，且于意义上见同类之行持律注中（巴拉部律注2.172）标举参考。
Adinnassa ādānaṃ adinnādānaṃ, parassa haraṇaṃ theyyaṃ, corikāti vuttaṃ hoti. Tattha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti. Tasmiṃ pana parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Taṃ hīne parasantake appasāvajjaṃ , paṇīte mahāsāvajjaṃ. Kasmā? Vatthupaṇītatāya. Vatthusamatte sati guṇādhikānaṃ santake vatthusmiṃ mahāsāvajjaṃ. Taṃ taṃ guṇādhikaṃ upādāya tato tato hīnaguṇassa santake vatthusmiṃ appasāvajjaṃ. Tassa pañca sambhārā honti parapariggahitaṃ, parapariggahitasaññitā, theyyacittaṃ, upakkamo, tena haraṇanti. Cha payogā sāhatthikādayova. Te ca kho yathānurūpaṃ theyyāvahāro, pasayhāvahāro, paṭicchannāvahāro, parikappāvahāro, kusāvahāroti imesaṃ avahārānaṃ vasena pavattāti ayamettha saṅkhepo. Vitthāro pana samantapāsādikāyaṃ (pārā. aṭṭha. 1.92) vutto.
取非法物品称为盗，他人财物不当取者即盗。所谓盗涵盖夺他人财物，凡他人所持且非根据正当理由而取得即处于无戒无律的状况。故此盗行为因缘包含不正之取意及行为。对此低劣盗业视为轻恶，高尚盗业视为大恶。为何？因物品洁净不洁之差异。于物品洁净者中，坏品较多时为大恶，品少为轻恶。此五法组成：被夺物品、被夺物之认知、取意、妨碍行为、因此夺取。六种用用法亦同利益、隐瞒等，于此系为盗业所滋，以简略述之。详尽释义详见律注篇(巴拉部律注1.92)。
Kāmesumicchācāroti ettha pana kāmesūti methunasamācāresu. Micchācāroti ekantanindito lāmakācāro. Lakkhaṇato pana asaddhammādhippāyena kāyadvārappavattā agamanīyaṭṭhānavītikkamacetanā kāmesumicchācāro.
所谓欲邪行者，此处指男女交合之行为。异行者乃一种专斥邪恶行为的名称。从特征上看，因不合正法的施行、由身根门户引发的生起及止息的意念，是为欲邪行。
Tattha agamanīyaṭṭhānaṃ nāma purisānaṃ tāva māturakkhitā, piturakkhitā, mātāpiturakkhitā, bhāturakkhitā, bhaginirakkhitā, ñātirakkhitā, gottarakkhitā, dhammarakkhitā, sārakkhā, saparidaṇḍāti māturakkhitādayo dasa ; dhanakkītā, chandavāsinī, bhogavāsinī, paṭavāsinī, odapattakinī, obhaṭacumbaṭā, dāsī ca bhariyā ca, kammakārī ca bhariyā ca, dhajāhatā, muhuttikāti etā ca dhanakkītādayo dasāti vīsati itthiyo. Itthīsu pana dvinnaṃ sārakkhāsaparidaṇḍānaṃ, dasannañca dhanakkītādīnanti dvādasannaṃ itthīnaṃ aññe purisā, idaṃ agamanīyaṭṭhānaṃ nāma. So panesa micchācāro sīlādiguṇarahite agamanīyaṭṭhāne appasāvajjo, sīlādiguṇasampanne mahāsāvajjo. Tassa cattāro sambhārā agamanīyavatthu, tasmiṃ sevanacittaṃ, sevanapayogo, maggenamaggappaṭipattiadhivāsananti. Eko payogo sāhatthiko eva.
其中所谓不可至处，乃指有人之处，如母所护、父所护、父母所护、兄弟所护、姐妹所护、亲族所护、宗族所护、法所护、邻里所护、乡村所护，这母所护等共十处；财物所护、欲生所居、享受所居、耕地所居、河渠所居、犁耕所居、女仆及妾、佣人及妾、门户所关闭、暂时逗留等，这财物所护等共二十处。女子中则有两种邻里和乡村，由此财物所护等共有十二处，乃不可至处。以此欲异行者，失戒德者在不可至处为轻不善，具戒德者则为重不善。此有四种相关因素，即不可至处内心、欲求不可至处、入往不可至处、依行路径。其中唯一入往是合宜的。
Musāti visaṃvādanapurekkhārassa atthabhañjako vacīpayogo kāyapayogo vā. Visaṃvādanādhippāyena panassa paravisaṃvādanakakāyavacīpayogasamuṭṭhāpikā cetanā musāvādo. Aparo nayo musāti abhūtaṃ atacchaṃ vatthu. Vādoti tassa bhūtato tacchato viññāpanaṃ. Lakkhaṇato pana atathaṃ vatthuṃ tathato paraṃ viññāpetukāmassa tathāviññattisamuṭṭhāpikā cetanā musāvādo. So yamatthaṃ bhañjati, tassa appatāya appasāvajjo, mahantatāya mahāsāvajjo. Apica gahaṭṭhānaṃ attano santakaṃ adātukāmatāya natthītiādinayappavatto appasāvajjo, sakkhinā hutvā atthabhañjanatthaṃ vutto mahāsāvajjo. Pabbajitānaṃ appakampi telaṃ vā sappiṃ vā labhitvā hasādhippāyena ‘‘ajja gāme telaṃ nadīmaññe sandatī’’ti purāṇakathānayena pavatto appasāvajjo, adiṭṭhaṃyeva pana diṭṭhantiādinā nayena vadantānaṃ mahāsāvajjo. Tassa cattāro sambhārā honti atathaṃ vatthu, visaṃvādanacittaṃ, tajjo vāyāmo, parassa tadatthavijānananti. Eko payogo sāhatthikova. So kāyena vā kāyappaṭibaddhena vā vācāya vā visaṃvādakakiriyākaraṇe daṭṭhabbo. Tāya ce kiriyāya paro tamatthaṃ jānāti, ayaṃ kiriyāsamuṭṭhāpikacetanākkhaṇeyeva musāvādakammunā bajjhati.
妄语者，是指言辞背离真实、妨碍和睦的言语行为及身体行为。由背离真实的意念发动外界互相妄语、身体妄行、言语妄行的种种行为，谓之妄语。另一种则是以虚假、不真实之事为内容。辩论则是表明其事物的真实与否。从特征上讲，妄语乃因意欲以不实事物向他人传达真实性质而起的意念。依照其所辩论内容，轻则为轻不善，重则为重大不善。若有对自身家中不愿被揭露之事不吐实，如见证打破事实以利己者，属轻不善；若宣扬论辩不实，目的为妄语，属重大不善。出家众少数在取油布等事上，借用譬喻故事言『今日村中在河边浸油』等，属轻不善；见者虽为假用而视为真实，属重大不善。此亦有四种相关因素，即不实之心、激烈努力、及懂得他人真实意图的知悉。其中唯一努力是合适的。此妄语行为通过身体或言语而作，若行为者知其对他人有害，即由制造妄语之意念所种之业。
Pisuṇā vācātiādīsu yāya vācāya yassa taṃ vācaṃ bhāsati, tassa hadaye attano piyabhāvaṃ parassa ca suññabhāvaṃ karoti, sā pisuṇā vācā. Yāya pana attānampi parampi pharusampi karoti, sā vācā sayampi pharusā neva kaṇṇasukhā na hadayasukhā vā, ayaṃ pharusā vācā. Yena samphaṃ palapati niratthakaṃ, so samphappalāpo. Tesaṃ mūlabhūtā cetanāpi pisuṇāvācādināmameva labhati, sā eva ca idha adhippetāti. Tattha saṃkiliṭṭhacittassa paresaṃ vā bhedāya attano piyakamyatāya vā kāyavacīpayogasamuṭṭhāpikā cetanā pisuṇā vācā. Sā yassa bhedaṃ karoti, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā cattāro sambhārā bhinditabbo paro, ‘‘iti ime nānā bhavissanti vinā bhavissantī’’ti bhedapurekkhāratā vā, ‘‘ahaṃ piyo bhavissāmi vissāsiko’’ti piyakamyatā vā, tajjo vāyāmo, tassa tadatthavijānananti.
两舌恶语之类的恶言中，若某言者心中生起自身的亲爱而使他人心空寂，谓之两舌恶语。若言语同时伤害自己及他人，则谓之恶语。恶语者非为耳之所欲、心之所安。恣意空谈无义者为杂秽语。这类言语发动的根本意念为两舌恶语等。其乃因污秽心、为破坏他者和睦及出于自我亲爱而由身口意所造的恶言。此言语制造破坏者，轻则为轻不善，重则为重大不善。此言语亦有四相关因素：造成破坏的心、亲爱、努力及他人真实知悉。
Parassa mammacchedakakāyavacīpayogasamuṭṭhāpikā ekantapharusā cetanā pharusā vācā. Tassa āvibhāvatthamidaṃ vatthu – eko kira dārako mātuvacanaṃ anādiyitvā araññaṃ gacchati, taṃ mātā nivattetuṃ asakkontī ‘‘caṇḍā taṃ mahiṃsī anubandhatū’’ti akkosi. Athassa tattheva araññe mahiṃsī uṭṭhāsi. Dārako ‘‘yaṃ mama mātā mukhena kathesi taṃ mā hotu, yaṃ cittena cintesi taṃ hotū’’ti saccakiriyamakāsi. Mahiṃsī tattheva baddhā viya aṭṭhāsi. Evaṃ mammacchedakopi payogo cittasaṇhatāya pharusā vācā na hoti. Mātāpitaro hi kadāci puttake evampi vadanti ‘‘corā vo khaṇḍākhaṇḍikaṃ karontū’’ti, uppalapattampi ca nesaṃ upari patantaṃ na icchanti. Ācariyupajjhāyā ca kadāci nissitake evaṃ vadanti ‘‘kiṃ ime ahirikā anottappino caranti niddhamatha ne’’ti. Atha kho nesaṃ āgamādhigamasampattiṃ icchanti. Yathā ca cittasaṇhatāya pharusā vācā na hoti, evaṃ vacanasaṇhatāya apharusā vācāpi na hoti. Na hi mārāpetukāmassa ‘‘imaṃ sukhaṃ sayāpethā’’ti vacanaṃ apharusā vācā hoti. Cittapharusatāya panesā pharusā vācāva. Sā yaṃ sandhāya pavattitā, tassa appaguṇatāya appasāvajjā, mahāguṇatāya mahāsāvajjā. Tassā tayo sambhārā akkositabbo paro, kupitacittaṃ, akkosanāti.
专以伤害他人身体口语的恶意意念发动之恶言即为粗恶语。其喻为一男童未听母言而入林，母怒曰“恶女必与他结连”，母起时愈显强横，男童言“母言所许即愿成，心中所念即成”，实证母言。此即粗恶语因心专如是，故非善言。父母有时亦如此斥责子女“你们为盗”，者同样不愿其子女堕落。师长监护亦有时言“不知羞耻无怖畏者，速速止息”，此皆因希求他们得正法之缘故。因其心非善，故言非善。魔无以“使此乐卧”之语为善，粗恶语乃恶心所造之幻语。此类言亦有三相关因素，即怒心、愤怒意念及其动念。
Anatthaviññāpakakāyavacīpayogasamuṭṭhāpikā akusalacetanā samphappalāpo. So āsevanamandatāya appasāvajjo, āsevanamahantatāya mahāsāvajjo. Tassa dve sambhārā bhāratayuddhasītāharaṇādiniratthakakathāpurekkhāratā, tathārūpīkathākathananti.
无益披露他人私秘的恶意身口意结合，乃与不善意念及杂秽语同属。因其缺乏摄持，属轻不善；若坚持不放，属重大不善。此有二种相关因素，即无用语境及空洞战争败绩等无益谈话。类此对世事无益废话即为无益话。
Abhijjhāyatīti abhijjhā, parabhaṇḍābhimukhī hutvā tanninnatāya pavattatīti attho. Sā ‘‘aho vata idaṃ mamassā’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā. Adinnādānaṃ viya appasāvajjā ca mahāsāvajjā ca. Tassā dve sambhārā parabhaṇḍaṃ, attano pariṇāmanañca. Parabhaṇḍavatthuke hi lobhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatīdaṃ mamassā’’ti attano na pariṇāmeti.
贪欲之谓贪欲者，乃指向他人财物之心，继而生起依附于其所有之念。此义在于以『啊！这都是我的』之心态表现，故名他财贪欲之相。其等犹如不取他人所有之不善戒与大善戒。此贪欲有二种取向：一为他财，二为自所所有的变化。虽因贪求他财而生贪欲，但只要未转而生『啊！这是我的』自我执着，行为路径便不构成根本转变。
Hitasukhaṃ byāpādayatīti byāpādo. So paravināsāya manopadosalakkhaṇo , pharusā vācā viya appasāvajjo mahāsāvajjo ca. Tassa dve sambhārā parasatto ca, tassa ca vināsacintā. Parasattavatthuke hi kodhe uppannepi na tāva kammapathabhedo hoti, yāva ‘‘aho vatāyaṃ ucchijjeyya vinasseyyā’’ti tassa vināsaṃ na cinteti.
所谓作意于利乐者，即贪心所扰乱之念。此心相似于令心志将毁坏之示意，亦如粗恶语言所示之不善戒与大善戒。此心亦有双重对象：一为他人财物，二为对其灭亡之忧虑。即便因他人财物而生忿恨，若未于内心产生『啊！应当消灭此物，应当毁灭之』的念头，忧虑于此物减灭则不生。如此则业道尚无根本之异。
Yathābhuccagahaṇābhāvena micchā passatīti micchādiṭṭhi. Sā ‘‘natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā. Samphappalāpo viya appasāvajjā mahāsāvajjā ca. Apica aniyatā appasāvajjā, niyatā mahāsāvajjā. Tassā dve sambhārā vatthuno ca gahitākāraviparītatā, yathā ca taṃ gaṇhāti, tathābhāvena tassupaṭṭhānanti.
如白颜覆暗般执持邪见，即为邪见。其心以否认给予事实为表现，如『没有赠予』之见；此为错误见之标志。杂秽语亦属不善戒与大善戒之列。不定性者为不善戒，定性者为大善戒。此心有二重展现：一是所在对象，二是执持形式之逆转。正如物品被执持，遂以表象方式体现其支持之态，称为执持法。
Imesaṃ pana dasannaṃ akusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo.
此中十种不善业道，理应从意图着手，作为根本缘起，联属产痛之中断缘而细分为五部，应当洞察。
Tattha dhammatoti etesu hi paṭipāṭiyā satta, cetanādhammāva honti, abhijjhādayo tayo cetanāsampayuttā.
其所谓法者，乃指此等七种行为过程，俱有意念法所主导，而贪嗔痴三者正是与意念相连之根本。
Koṭṭhāsatoti paṭipāṭiyā satta, micchādiṭṭhi cāti ime aṭṭha kammapathā eva honti, no mūlāni. Abhijjhābyāpādā kammapathā ceva mūlāni ca. Abhijjhā hi mūlaṃ patvā lobho akusalamūlaṃ hoti. Byāpādo doso akusalamūlaṃ.
所谓过程，指的是七种行为历程，邪见仅为八种业道之一，非属根本。贪嗔二者既为业道，亦是其根本。贪正因根基堕落，故贪为不善业之根本。嗔即是贪之根本。
Ārammaṇatoti pāṇātipāto jīvitindriyārammaṇato saṅkhārārammaṇo hoti. Adinnādānaṃ sattārammaṇaṃ vā saṅkhārārammaṇaṃ vā. Micchācāro phoṭṭhabbavasena saṅkhārārammaṇo. Sattārammaṇotipi eke. Musāvādo sattārammaṇo vā saṅkhārārammaṇo vā. Tathā pisuṇā vācā. Pharusā vācā sattārammaṇāva. Samphappalāpo diṭṭhasutamutaviññātavasena sattārammaṇo vā saṅkhārārammaṇo vā, tathā abhijjhā. Byāpādo sattārammaṇova. Micchādiṭṭhi tebhūmakadhammavasena saṅkhārārammaṇā.
所谓法境者，杀生为生命根所缘的法境，意志行为为行所缘的法境。不与取则为众生所缘，亦为意志行为所缘。邪行则为分明应受果报的意志行为所缘。众生亦有此法境。妄语为众生所缘，或为意志行为所缘。恶语亦为众生法境。杂秽语则是既见既闻未了知境界的众生或意志行为所缘，如同贪瞋。嗔恨亦为众生法境。邪见则如三界法之性质，为意志行为所缘。
Vedanātoti pāṇātipāto dukkhavedano hoti. Kiñcāpi hi rājāno coraṃ disvā hasamānāpi ‘‘gacchatha naṃ ghātethā’’ti vadanti, sanniṭṭhāpakacetanā pana nesaṃ dukkhasampayuttāva hoti. Adinnādānaṃ tivedanaṃ. Micchācāro sukhamajjhattavasena dvivedano, sanniṭṭhāpakacitte pana majjhattavedano na hoti. Musāvādo tivedano, tathā pisuṇā vācā. Pharusā vācā dukkhavedanāva. Samphappalāpo tivedano . Abhijjhā sukhamajjhattavasena dvivedanā, tathā micchādiṭṭhi. Byāpādo dukkhavedano.
所谓感受者，杀生为苦感受。譬如国王看到盗贼，虽笑语劝止“去吧莫杀”，此乃示意之心，未必具苦感受。盗贼则为强烈苦感。邪行为中等乐感受，因示意心不属中等苦感受。妄语为强烈苦感受，恶语亦如是。杂秽语为强烈苦感受。贪嗔为中等乐感受，邪见为如是。嗔恨则是苦感受。
Mūlatoti pāṇātipāto dosamohavasena dvimūlako hoti. Adinnādānaṃ dosamohavasena vā lobhamohavasena vā. Micchācāro lobhamohavasena. Musāvādo dosamohavasena vā lobhamohavasena vā, tathā pisuṇā vācā samphappalāpo ca. Pharusā vācā dosamohavasena. Abhijjhā mohavasena ekamūlā, tathā byāpādo. Micchādiṭṭhi lobhamohavasena dvimūlāti.
所谓根本者，杀生因嗔痴为二根。盗贼因嗔痴或贪痴为根本。邪行因贪痴为根本。妄语因嗔痴或贪痴，恶语杂秽语亦如是。恶语为嗔痴根本。贪为痴根本，嗔亦是。贪以一根妄念存在，嗔亦如是。邪见因贪痴为二根根本。
Lobho akusalamūlantiādīsu lubbhatīti lobho. Dussatīti doso. Muyhatīti moho. Tesu lobho sayañca akusalo sāvajjadukkhavipākaṭṭhena, imesañca pāṇātipātādīnaṃ akusalānaṃ kesañci sampayuttappabhāvakaṭṭhena kesañci upanissayapaccayaṭṭhena mūlanti akusalamūlaṃ. Vuttampi cetaṃ ‘‘ratto kho āvuso rāgena abhibhūto pariyādinnacitto pāṇampi hanatī’’tiādi. Dosamohānaṃ akusalamūlabhāvepi eseva nayo.
贪因不善之根本等而为懈怠，嗔为恶，痴为愚昧。于此三者中，贪为最不善，世间善恶果报具足者，乃由此贪；此等杀生等诸不善皆因根本烦恼，且因缘而生。经中言“怨恨被贪覆故，心念他人之手杀生”等。嗔痴不善根本亦同此理。
Akusalakammapathavaṇṇanā niṭṭhitā. · 不善业道注释完毕。
Kusalakammapathavaṇṇanā善业道注释
Pāṇātipātā veramaṇī kusalantiādīsu pāṇātipātādayo vuttatthā eva. Veraṃ maṇatīti veramaṇī, veraṃ pajahatīti attho. Viramati vā etāya karaṇabhūtāya, vikārassa vekāraṃ katvāpi veramaṇī. Ayaṃ tāvettha byañjanato vaṇṇanā. Atthato pana veramaṇīti kusalacittasampayuttā virati. Yā ‘‘pāṇātipātā viramantassa, yā tasmiṃ samaye pāṇātipātā ārati viratī’’ti evaṃ vuttā kusalacittasampayuttā virati, sā bhedato tividho hoti sampattavirati samādānavirati samucchedaviratīti. Tattha asamādinnasikkhāpadānaṃ attano jātivayabāhusaccādīni paccavekkhitvā ‘‘ayuttaṃ amhākaṃ evarūpaṃ kātu’’nti sampattavatthuṃ avītikkamantānaṃ uppajjamānā virati sampattaviratīti veditabbā sīhaḷadīpe cakkanaupāsakassa viya.
杀生戒及善戒等，是指杀生等行为之戒。戒者取谛，即戒意舍弃恶行。戒如弃除瑕疵，施行断恶，所以曰戒。此处因涵义故说其义。实义中戒为具善意念之断恶行。所谓“杀生戒者，戒止杀生之不净”，此戒有三种：成就断恶戒、包容修持戒、断除灭绝戒。无犯戒者审察自出生类别等，心念如“不可为此等”，则为成就断恶戒。此犹锡兰岛持戒护僧之近事居士者。
Tassa kira daharakāleyeva mātuyā rogo uppajji. Vejjena ca ‘‘allasasamaṃsaṃ laddhuṃ vaṭṭatī’’ti vuttaṃ. Tato cakkanassa bhātā ‘‘gaccha tāta khettaṃ āhiṇḍāhī’’ti cakkanaṃ pesesi. So tattha gato. Tasmiñca samaye eko saso taruṇasassaṃ khādituṃ āgato hoti, so taṃ disvā vegena dhāvento valliyā baddho ‘‘kiri kirī’’ti saddamakāsi. Cakkano tena saddena gantvā taṃ gahetvā cintesi ‘‘mātu bhesajjaṃ karomī’’ti. Puna cintesi ‘‘na metaṃ patirūpaṃ, yvāhaṃ mātu jīvitakāraṇā paraṃ jīvitā voropeyya’’nti. Atha naṃ ‘‘gaccha araññe sasehi saddhiṃ tiṇodakaṃ paribhuñjā’’ti muñci. Bhātarā ca ‘‘kiṃ tāta saso laddho’’ti pucchito taṃ pavattiṃ ācikkhi. Tato naṃ bhātā paribhāsi. So mātusantikaṃ gantvā ‘‘yatohaṃ jāto, nābhijānāmi sañcicca pāṇaṃ jīvitā voropetā’’ti saccaṃ vatvā adhiṭṭhāsi. Tāvadevassa mātā arogā ahosi.
于是当时，幼时母亲得病。医生言“病势严重难治愈”。后姐姐谓弟弟“去田里帮忙割稻谷”。弟往田。田中一兔欲食嫩枝，见之迅速逃入藤蔓中，同时呼叫“奶奶奶”。弟随声而去，捕兔意念生。弟再念“为母制药”，又念“不合丈夫身，若伤母命将祸己身”。遂放兔“去森林与兔同食有草有水”。兄弟问“弟，猎得兔否？”，弟如实言。兄责弟。弟至母旁，诚信言“我自生以来未曾知杀生伤命为害”，立志。母即痊愈。
Samādinnasikkhāpadānaṃ pana sikkhāpadasamādāne ca tatuttari ca attano jīvitampi pariccajitvā vatthuṃ avītikkamantānaṃ uppajjamānā virati samādānaviratīti veditabbā uttaravaḍḍhamānapabbatavāsīupāsakassa viya.
于断除受戒行为及受持戒律之功德者，应知此乃超越自我，舍弃生命，断绝身所依止根本之表现。如同居于北山梵修持者一般，离欲断贪之态亦然。
So kira ambariyavihāravāsīpiṅgalabuddharakkhitattherassa santike sikkhāpadāni gahetvā khettaṃ kassati. Athassa goṇo naṭṭho, so taṃ gavesanto uttaravaḍḍhamānapabbataṃ āruhi, tatra naṃ mahāsappo aggahesi. So cintesi ‘‘imāyassa tikhiṇavāsiyā sīsaṃ chindāmī’’ti. Puna cintesi ‘‘na metaṃ patirūpaṃ, yvāhaṃ bhāvanīyassa garuno santike sikkhāpadaṃ gahetvā bhindeyya’’nti. Evaṃ yāvatatiyaṃ cintetvā ‘‘jīvitaṃ pariccajāmi, na sikkhāpada’’nti aṃse ṭhapitaṃ tikhiṇadaṇḍavāsiṃ araññe chaḍḍesi. Tāvadeva naṃ mahāvāḷo muñcitvā agamāsīti.
那时，有一位名曰毗伽罗佛护长老，居于昂贝利耶之修行处。他受持戒律后，在田野中耕作。此时，他的家奴纳多为找寻他，攀登北山，在山上抓住他。家奴心念：“我要砍下这个长期居住者的头颅。”复自思量：“此人不是敌人，我若毁掉这戒律，岂不逆缘？”思索许久，遂立戒杖一旁，舍弃修持，离开森林。于是，那名家奴放弃搜寻归去了。
Ariyamaggasampayuttā pana virati samucchedaviratīti veditabbā. Yassā uppattito pabhuti ‘‘pāṇaṃ ghātessāmī’’ti ariyapuggalānaṃ cittampi na uppajjatīti. Sā panāyaṃ virati kosallappavattiyā kusalanti vuttā. Kucchitasayanato vā kusanti laddhavohāraṃ dussīlyaṃ lunātītipi kusalaṃ. Katamañcāvuso kusalanti imassa pana pañhassa ananurūpattā kusalāti na vuttā.
圣道相应之断除离欲，应知为斩断离欲。若生起“要杀生”的念头，于圣人心中不生，则这种断欲为技艺精进所生之善断。即使由曲伸身息之姿，废寝忘食、作恶之不善亦属善。何为善？此处乃指不随顺此等异端之善，不属不善。
Yathā ca akusalānaṃ, evaṃ imesampi kusalakammapathānaṃ dhammato koṭṭhāsato ārammaṇato vedanāto mūlatoti pañcahākārehi vinicchayo veditabbo.
正如不善之行为得以辨别，此处亦应以五种形式明辨善行之道：诸善行为于法中因缘所成，根基基于意根，感受与行为之基础。
Tattha dhammatoti etesu hi paṭipāṭiyā satta cetanāpi vaṭṭanti, viratiyopi. Ante tayo cetanāsampayuttāva.
法中，修行之路径包含七种意念流转，断欲亦如是。终末三项意念合流而现。
Koṭṭhāsatoti paṭipāṭiyā satta kammapathā eva, no mūlāni. Ante tayo kammapathā ceva mūlāni ca. Anabhijjhā hi mūlaṃ patvā alobho kusalamūlaṃ hoti. Abyāpādo adoso kusalamūlaṃ. Sammādiṭṭhi amoho kusalamūlaṃ.
所谓七种路径乃行进之途径，而非根本。终末三种路径即根本。无贪为根本，断除贪欲即生起无贪之善根。无瞋为善根，无愚为善根。正见为无愚之善根。
Ārammaṇatoti pāṇātipātādīnaṃ ārammaṇāneva etesaṃ ārammaṇāni, vītikkamitabbatoyeva hi veramaṇī nāma hoti. Yathā pana nibbānārammaṇo ariyamaggo kilese pajahati, evaṃ jīvitindriyādiārammaṇāpete kammapathā pāṇātipātādīni dussīlyāni pajahantīti veditabbā.
所谓「缘起」者，谓对杀生等行为之所缘境，即诸缘起之境。正因缘起法，戒律之名称乃为制止所缘境。譬如涅槃之缘，圣道除灭烦恼；如此，生理诸根等所缘诸行，其缘起所染污的杀生等恶法亦亦当应弃舍，故应知之。
Vedanātoti sabbe sukhavedanā vā honti, majjhattavedanā vā. Kusalaṃ patvā hi dukkhavedanā nāma natthi.
所谓「受」者，诸感受皆属其中，或为乐受，或为苦受，亦或为中性受。若业得善，则苦受等感不生，其名谓之苦受无。
Mūlatoti paṭipāṭiyā satta kammapathā ñāṇasampayuttacittena viramantassa alobhaadosaamohavasena timūlā honti. Ñāṇavippayuttacittena viramantassa dvimūlā. Anabhijjhā ñāṇasampayuttacittena viramantassa dvimūlā. Ñāṇavippayuttacittena ekamūlā. Alobho pana attanāva attano mūlaṃ na hoti, abyāpādepi eseva nayo. Sammādiṭṭhi alobhādosavasena dvimūlāvāti.
所谓「根本」者，依正行七种行为之道，智慧所俱之心断除者，分别三毒贪嗔痴的根本。智慧所不俱之心而断除者，有二根本。无贪之智慧俱心断除者亦有二根本。智慧不俱而断除者一根本。然贪不依自性为其根本，非瞋亦如是。正见以贪嗔痴三毒俱存为二根本。
Alobho kusalamūlantiādīsu na lobhoti alobho, lobhapaṭipakkhassa dhammassetaṃ adhivacanaṃ. Adosāmohesupi eseva nayo. Tesu alobho sayañca kusalaṃ, imesañca pāṇātipātā veramaṇīādīnaṃ kusalānaṃ kesañci sampayuttappabhāvakaṭṭhena kesañci upanissayapaccayaṭṭhena mūlanti kusalamūlaṃ. Adosāmohānampi kusalamūlabhāve eseva nayo.
贪为善根诸如善根中之贪，不为贪；贪之反面，是此称谓。嗔痴亦复如是。于此贪与善即为善根，且为诸杀生等戒、及善根各种之相连、相依、互为因缘的根本。嗔痴亦在善根所为根本之里同样适用。
Idāni sabbampi taṃ saṅkhepena ca vitthārena ca desitamatthaṃ nigamento yato kho āvusotiādiappanāvāramāha. Tattha evaṃ akusalaṃ pajānātīti evaṃ yathāniddiṭṭhadasākusalakammapathavasena akusalaṃ pajānāti. Evaṃ akusalamūlantiādīsupi eseva nayo. Ettāvatā ekena nayena catusaccakammaṭṭhānikassa yāva arahattā niyyānaṃ kathitaṃ hoti. Kathaṃ? Ettha hi ṭhapetvā abhijjhaṃ dasa akusalakammapathā ca kusalakammapathā ca dukkhasaccaṃ. Abhijjhā ca lobho akusalamūlañcāti ime dve dhammā nippariyāyena samudayasaccaṃ. Pariyāyena pana sabbepi kammapathā dukkhasaccaṃ. Sabbāni kusalākusalamūlāni samudayasaccaṃ. Ubhinnaṃ appavatti nirodhasaccaṃ . Dukkhaṃ parijānanto samudayaṃ pajahamāno nirodhaṃ pajānanto ariyamaggo maggasaccanti iti dve saccāni sarūpena vuttāni, dve āvattahāravasena veditabbāni.
今所说者，皆略而广而详述之造论乃由愚痴如实宣说。于此，能解不善者乃假于相对之不善业道理解不善，故亦同样适用于所谓不善根等。至此已据一理，四圣谛修行所依之道至阿拉汉涅槃而曾论。如何？于此立无贪恚痴三毒与十不善道及善道并列论苦谛。无贪即贪之不善根，此二义谓为集谛。遍察全部业道，皆为苦谛。诸善不善根皆为集谛。二者异灭即为灭谛。通晓苦谛、集谛而弃集谛即灭谛，知灭谛即圣道谛，二谛以其相互贯通，如是教示者为二谛根本义理之通达所当知。
So sabbaso rāgānusayaṃ pahāyāti so evaṃ akusalādīni pajānanto sabbākārena rāgānusayaṃ pajahitvā. Paṭighānusayaṃ paṭivinodetvāti paṭighānusayañca sabbākāreneva nīharitvāti vuttaṃ hoti. Ettāvatā anāgāmimaggo kathito. Asmīti diṭṭhimānānusayaṃ samūhanitvāti pañcasu khandhesu kañci dhammaṃ anavakārīkaritvā ‘‘asmī’’ti iminā samūhaggahaṇākārena pavattaṃ diṭṭhimānānusayaṃ samugghāṭetvā.
是人全然断除欲染之「爱习气」，即此断知诸不善等法，广破除诸染欲习；又放逸习气悉皆断除诸不善。在释迦牟尼佛教法中，曾言无余涅槃道。断「我见习气」乃是于五蕴中，于某法而不着色相，谓「我见」。以此合成之力，破坏我见习气。
Tattha diṭṭhimānānusayanti diṭṭhisadisaṃ mānānusayanti vuttaṃ hoti. Ayañhi mānānusayo asmīti pavattattā diṭṭhisadiso hoti, tasmā evaṃ vutto . Imañca asmimānaṃ vitthārato viññātukāmena khandhiyavagge khemakasuttaṃ (saṃ. ni. 3.89) oloketabbanti.
此中，意见者随顺见法，随顺与见相似的见法，谓之有见的随顺者。此见的随顺即自执我是的观念，因其根本是见法的类似，故被如此说明。关于这个我执的详细说明，出于诸根蕴篇中《安乐经》（相应部卷三第八十九经）应当观察。
Avijjaṃ pahāyāti vaṭṭamūlaṃ avijjaṃ pajahitvā. Vijjaṃ uppādetvāti tassā avijjāya samugghāṭikaṃ arahattamaggavijjaṃ uppādetvā. Ettāvatā arahattamaggo kathito. Diṭṭheva dhamme dukkhassantakaro hotīti asmiṃyeva attabhāve vaṭṭadukkhassa paricchedakaro hoti. Ettāvatāpi kho, āvusoti desanaṃ niyyāteti, imāya kammapathadesanāya vuttamanasikārappaṭivedhavasenapīti vuttaṃ hoti. Sesaṃ vuttanayameva. Evaṃ anāgāmimaggaarahattamaggehi desanaṃ niṭṭhapesīti.
“断除无明”是指断除无明之根；“生起智慧”是指由无明被破除之际，智慧之如来证得阿拉汉道开始生起。阿拉汉道分别论述到此程度。“如现法中苦终止者”即在自身存在中，断除轮回苦的界限者。又如是，即是说教法应当确定，这就是以此业道说法迄今已被界定的涵义。如此，阿拉汉道之非退转禅定说法遂告完成。
Kusalakammapathavaṇṇanā niṭṭhitā. · 善业道注释完毕。
Āhāravāravaṇṇanā食分解说
§90
90.Sādhāvusoti kho…pe… āgato imaṃ saddhammanti evaṃ āyasmato sāriputtassa kusalākusalamukhena catusaccadesanaṃ sutvā taṃ āyasmato sāriputtassa bhāsitaṃ ‘‘sādhāvuso’’ti iminā vacanena te bhikkhū abhinanditvā imasseva vacanassa samuṭṭhāpakena cittena anumoditvā vacasā sampaṭicchitvā cetasā sampiyāyitvāti vuttaṃ hoti. Idāni yasmā thero nānappakārena catusaccadesanaṃ desetuṃ paṭibalo, yathāha ‘‘sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetu’’nti yasmā vā uttarimpi desetukāmova hutvā ‘‘ettāvatāpi kho’’ti avaca, tasmā aparenapi nayena saccadesanaṃ sotukāmā te bhikkhū āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchiṃsu. Tena sayameva pucchitvā vissajjitapañhato uttariṃ siyā kho panāvuso, aññopi pariyāyo bhaveyya aññampi kāraṇanti iminā nayena aññaṃ atirekaṃ pañhaṃ pucchiṃsu, purimapañhassa vā uparibhāge pucchiṃsūti vuttaṃ hoti. Atha nesaṃ byākaramāno thero siyā, āvusotiādimāha. Tatthāyaṃ anuttānapadavaṇṇanā, āhāranti paccayaṃ. Paccayo hi āharati attano phalaṃ, tasmā ‘‘āhāro’’ti vuccati.
第九十：“贤友”于是……来临，此乃正法。比库们闻弟子沙利子以善恶之相宣说四圣谛后，以“贤友”之称称其言，彼等赞叹应声，于心中承认由此言起依止，以语相应而心意善合。今长老因不能如愿陌生多样多方地详细宣说四圣谛，如言：“沙利子，比库们啊，有四圣谛当详细宣讲”，或欲再三阐述故言“也已如是”，谓因之比库们欲闻实义，仍复追问沙利子尊者后续问题。遂于前一问中段复起他问，虽他理别因由而问，仍复于前问上部发问。于是作答者即为尊者。此即贤友之义始，由“食”解说因缘，于此“食”乃是自取其果，故称之为“食”。
Bhūtānaṃvā sattānantiādīsu bhūtāti sañjātā, nibbattā. Sambhavesīnanti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. Tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma. Aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma. Dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena yena vā iriyāpathena jāyanti, yāva te tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma. Tato paraṃ bhūtā nāma.
所有众生及诸有情，谓由生起而成，或称为“生物”。谓寻求存在、生、出生者即是生者。其于四种类别中，卵生、湿生、胎生、化生之众生，尚未破卵壳与胎膜者，称为“生者”；破壳而出者称为“有情”；乃至初念头瞬间时出生者称为“生者”；次念瞬间即显现众生称为“有情”；以何种行路需求出生，只要未入别处者称“生者”；之后即称作“有情”。
Atha vā bhūtāti jātā abhinibbattā, ye bhūtāyeva na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānametaṃ adhivacanaṃ. Sambhavamesantīti sambhavesino. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. Vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo.
或者谓由生者是生起之后再生者，谓众生不再有故归数，此谓净尽痂蔽者的称谓。谓由生的称之为“生者”。谓因有轻微的存在之缠绕，尚求生续者，名为劣凡夫的称谓。如此，无论何时且以是二词涵盖一切众生的意涵。这里“住处”是归着缠连的意涵，所以应知“生者”与“有情”皆属此义。
Ṭhitiyāti ṭhitatthaṃ. Anuggahāyāti anuggahatthaṃ upakāratthaṃ. Vacanabhedo cesa, attho pana dvinnampi padānaṃ ekoyeva. Atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. Anuggahāyāti anuppannānaṃ uppādāya. Ubhopi cetāni bhūtānaṃ ṭhitiyā ceva anuggahāya ca. Sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cāti evaṃ ubhayattha daṭṭhabbāni. Kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbato kabaḷīkāro āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. Oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, vatthusukhumatāya sukhumo. Sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. Sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā.
“住”者即住处；“依”者即为依止、为利益也。此语虽有二词，但实义皆一。若谓“住”即各众生命生起之诸法持续不间断；“依”者即未生法之生起。若念头为众生之住与依，则谓生者之“住”与“依”皆应如是观。遵循二者意旨观察。作“摈弃食”等者，即作成熟稻谷采收。在谷秸、穗子等物的纤细程度上，称为“纤细”；依相貌纤细者称“细”；形态符合纤细受用称“纤细”。其食之形韵同样乃纤细。食物貌和质皆应分别了解。
Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti. Te ca nesaṃ kucchippattāva vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti. Tāni ca nesaṃ kheḷena temitamatteneva kandamūlaṃ viya mudukāni honti. Taracchānampi āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. Tepi nānārukkhasākhāyo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesaṃ āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummadevānaṃ āhāro sukhumo. Bhummadevānaṃ āhārato cātumahārājikānaṃ āhāro sukhumo. Evaṃ yāva paranimmitavasavattīnaṃ āhāro vitthāretabbo, tesaṃ āhāro sukhumotveva niṭṭhaṃ patto.
水螺所摄取的食物，身是细微柔软的食物。水螺确实能附着于石上。它们的壳甲相互融合。水螺以蚯蚓等小虫为食。水螺所摄取的食物，称为苔藓的食物，为细微柔软之物。苔藓确实受季雨所生的苔与骨之类为食。它们玩耍时，那些苔藓犹如甘蔗根般柔软。象所摄取的食物，亦属细微柔软。它们吃各种树木树枝。象所吃的食物，属于牛、野猪、鹿等同类的柔软食物。它们食用无根的各种树叶。它们所吃的食物称为草的食物。它们食用柔软的草。它们所吃的食物即僧伽的食物。僧伽所摄取的食物即鸟类所食的柔软食物。鸟类所吃的食物，即山林居士所食的细微柔软的食物。山林居士食用的食物是乡村食者的细微柔软的食物。乡村食者食用的食物是国王、大臣们的细微柔软的食物。它们食用的食物也是诸转轮圣王的食物。转轮圣王所吃的食物是大地天众所食的细微柔软的食物。大地天所吃的食物是四大王天所食的细微柔软的食物。如此，应当分别明了供养诸转轮圣王之食物，其食物均为柔软细腻，至此圆满完成。
Ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. Tathā hi ekapattapūrampi yāguṃ pīvato muhutteneva jighacchito hoti, yaṃkañcideva khāditukāmo. Sappiṃ pana pasaṭamattaṃ pivitvā divasaṃ abhottukāmo hoti. Tattha vatthu parissamaṃ vinodeti, na pana sakkoti pāletuṃ. Ojā pāleti, na sakkoti parissamaṃ vinodetuṃ. Dve pana ekato hutvā parissamañceva vinodenti pālenti cāti.
此中在密林之地，乳汁受保护而柔弱，却又柔软而强健。譬如饮用一瓢酒的人，即使片刻便感厌恶，唯有略微渴望吃某物。饮用纯净的汁液则整日无厌。此处物体能净化其本身，却不能保护卫生。乳汁能保护，却不能净化本身。乳汁与净化虽二而合一，然彼此分工，既净化又保护。
Phassodutiyoti cakkhusamphassādi chabbidhopi phasso. Etesu catūsu āhāresu dutiyo āhāroti veditabbo. Desanānayo eva cesa. Tasmā iminā nāma kāraṇena dutiyo vā tatiyo vāti idamettha na gavesitabbaṃ. Manosañcetanāti cetanā eva vuccati. Viññāṇanti yaṃkiñci cittaṃ.
‘第二感官之触’是指眼睛、耳朵等六根及其所缘六境之一切触。此六根六境中，第二根（即受）为食，应当明了。此为讲说因缘之引导。故名第二或第三者，此处不必详究。心意活动即称为‘意’。识即为能觉知一切念头之心。
Etthāha, yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttāti? Vuccate, ajjhattikasantatiyā visesapaccayattā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro. Nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha –
这里说，若有缘起的八种缘——八缘中有食为条件，何故其他有情依此类缘而存在者仅为四？答曰，这是指内在连续不断之特殊因缘。特殊因缘是指支配有情形体转生的主要食物。名色缘为受，受缘为触，识缘为意识，名色对识也有依赖。举例说——
‘‘Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati. Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti.
“如是，具足比库，当知此身赖食为根本而存，若无食则不存。正如依触而有受，以行造行为缘有识，依识而成名色。”
Ko panettha āhāro, kiṃ āharatīti? Kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. Phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti.
那么这里的食为何物？所谓主要食物是指摄取五根扶养身躯之精微物。触的食物是三方，受意的食物则有三种境界，识的食物是对续生名色的依缘。
Kathaṃ? Kabaḷīkārāhāro tāva mukhe ṭhapitamattoyeva aṭṭha rūpāni samuṭṭhāpeti. Dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭha rūpāni samuṭṭhāpetiyeva. Evaṃ ojaṭṭhamakarūpāni āharati.
云何谓之感官摄取？感官摄取仅是止于口中所置的八种色相。然若牙齿咬断正在啮食的，每一碎屑亦能摄取成八种色相，因而摄取较为粗重之色相。
Phassāhāro pana sukhavedaniyo phasso uppajjamāno sukhavedanaṃ āharati, tathā dukkhavedaniyo dukkhaṃ, adukkhamasukhavedaniyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati.
触摄取则不同，触者起于能生受乐之触便摄取乐受，亦生受苦之触则摄取苦受，不苦不乐之触则摄取无苦无乐受，总之触摄取摄取三种受感。
Manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. Evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati.
意念摄取者，遂意向欲界生起的业，摄取欲界身心存在，色界无色界亦复如是。盖意念摄取总摄取三界身心存在。
Viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsarūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. Evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti.
识摄取者，转生时相应生起、相续三界身心之识，称为由先天及缘起而生的识摄取，故识摄取即摄取转生之身心名色。
Ettha ca manosañcetanāhāro tayo bhave āharatīti sāsavā kusalākusalacetanāva vuttā. Viññāṇaṃ paṭisandhināmarūpaṃ āharatīti paṭisandhiviññāṇameva vuttaṃ . Avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇato pete āhārāti veditabbā.
此中意念摄取摄取三界（三界即欲界、色界、无色界），谓之带染习熟、善恶意念。而识摄取摄取转生名色，仅指转生识。应当知，识摄取乃是对于由三界相续生起之体相法集合的摄取。
Etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti. Phasso phusantoyeva, manosañcetanā āyūhamānāva. Viññāṇaṃ vijānantameva.
于此四种摄取中，感官摄取以阻止干预而成就摄取功能；触摄取如触碰皮肤；意念摄取像生命体；识摄取则唯有知觉。
Kathaṃ? Kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. Kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthambhito dasapi vassāni vassasatampi yāva āyuparimāṇaṃ tiṭṭhati. Yathā kiṃ? Yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamānova ciraṃ tiṭṭhati, yathā cupatthambhena upatthambhitagehaṃ. Vuttampi cetaṃ –
如何理解？这是因为粗重食物本身如同依靠身体支撑而存续众生。身心因业力而生，此身体由粗重食物维系，能存续十年、百年，直至寿命的限度。如何比喻？如同母亲所生的孩童，因为获得母体的滋养扶持，所以长久存活，如同屋宇因柱子支撑而立存。经中亦有言——
‘‘Yathā mahārāja gehe patante aññena dārunā upatthambhenti, aññena dārunā upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na patati, evameva kho mahārāja ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhatī’’ti.
‘如同国王之家当梁木坠落时，其他柱木支撑，受支撑的房屋仍然稳固不倒，国王啊，这个身体依赖食物支撑，因食存续而立存。’如此说。
Evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti. Evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādinnassa ca. Kammajānaṃ anupālako hutvā paccayo hoti. Āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti.
这样，粗重的食物作为支柱，完成养护身心的职责。即使完成养护，这粗重食物仍是两种连续形态的条件，亦是食物出离聚集和由此产生者的条件。若不善护业力，则这业力成为条件。食物作为聚集的原因，也成为条件。
Phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hoti.
触感乃生起快乐等感受的因缘，因触感的快乐等感受而众生成立。心意之运作依善恶业的因果，宛如根基般生起生命，为众生生起存在。意识透过知觉名色的生起而存续众生。
Evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. Seyyathidaṃ, kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. Kiṃ kāraṇā? Kabaḷīkārāhāre hi nikantiṃ katvā sītādīnaṃ purekkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. Ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭhepi dhamme gārayhā honti. Samparāyepi tassa saṅghāṭipi ādittā sampajjalitātiādinā lakkhaṇasaṃyutte vuttanayena samaṇapetā honti. Imināva tāva kāraṇena kabaḷīkārāhāre nikantiyeva bhayanti veditabbā.
由此种种依存如支撑的方式完成养护的过程中，须观察身心存在的四种恐怖：譬如，粗重食物成为业堆积核心时的危险；触摸引发的接近危险；心意运作带来寿命衰退的危险；意识的贴合堕落的危险。何以致然？因堆积粗重食物时，由于忽视寒冷等条件，众生制造不合时宜的担心烦恼，承受痛苦。更有甚者，释迦教法中，即使出家修行者因行医等因缘寻求食物，甚至违逆戒律，亦生内心糟糕现象。彼身亦被烧毁等灾难缠绕，被称为著衣沙门。基于此种种缘故，应知堆积粗重食物时的接近危险。
Phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti. Te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭesu chaḍḍenti. Rañño vā niyyātenti. Tato ne rājā vividhā kammakāraṇā kārāpeti. Kāyassa ca bhedā duggati nesaṃ pāṭikaṅkhā hoti. Iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. Iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ.
虽有触感接近，但对他人的守护管理物品如瓮罐等，却常被破坏。他们拿取瓮罐所有权，拆毁成碎块，弃置杂乱之地。国王或命令采办各样工匠。身体遭劫难，赴不善趣境地的忧患成了他们所畏惧。如此因缘亦生因触感诱发动接近的恐惧，应当知晓。
Kusalākusalakammāyūhaneneva pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbamāgataṃyeva hoti. Iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ.
善恶业因所促使的生命轨迹，正如根本所生之树在三界中带来恐怖，且如是而已。因此应知，因心意所摄取而生长的生命轨迹也应被观察为恐怖。
Paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati, tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti, tammūlakattāti, iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabbo.
续流识在某处投生一一即在彼处产生续流的名称与形态，由此产生的所有恐怖皆随之而灭尽，故称为“根本”。由此可知，因识摄取而生的投生，即为恐怖的根源，应当觉察恐怖即因识所摄受显现。
Evaṃ sabhayesu pana imesu āhāresu sammāsambuddho kabaḷīkārāhāre nikantipariyādānatthaṃ ‘‘seyyathāpi, bhikkhave, dve jāyampatikā’’tiādinā (saṃ. ni. 2.63) nayena puttamaṃsūpamaṃ desesi. Phassāhāre nikantipariyādānatthaṃ ‘‘seyyathāpi, bhikkhave, gāvī niccammā’’tiādinā nayena niccammagāvūpamaṃ desesi. Manosañcetanāhāre nikantipariyādānatthaṃ ‘‘seyyathāpi, bhikkhave, aṅgārakāsū’’tiādinā nayena aṅgārakāsūpamaṃ desesi. Viññāṇāhāre nikantipariyādānatthaṃ ‘‘seyyathāpi, bhikkhave, coraṃ āgucāri’’ntiādinā nayena sattisatāhatūpamaṃ desesi.
对于这些恐怖因缘，正自觉世尊以类似比喻加以阐述，以便终结对其的执著。如针对生命轨迹，世尊以「如二父母之子」比喻，针对触摄取，则以「如老牛」比喻，针对心意摄取则以「如炭火」比喻，针对续流识的摄取则以「如盗贼与流放」比喻，旨在令比库们断除错谬迷惑。
Tatrāyaṃ bhūtamatthaṃ katvā saṅkhepato atthayojanā, dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. Tesaṃ paññāsa yojanāni gantvā pātheyyaṃ niṭṭhāsi. Te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. Tato puriso bhariyaṃ āha ‘‘bhadde ito samantā paññāsa yojanāni gāmo vā nigamo vā natthi, tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Sāpi āha ‘‘sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Tato so taṃ āha ‘‘bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati. Na hi mando kumāro mātaraṃ vinā jīvituṃ sakkoti. Yadi pana mayaṃ jīvāma, puna dārakaṃ labheyyāma, handa dāni puttakaṃ māretvā maṃsaṃ gahetvā kantāraṃ nittharāmā’’ti.
故事略说，两位父母各携子同行，行经百里荒野至树林路径，途中因饥饿疲乏而停息。丈夫对妻子言：「贤哉！此间五十里之内无村无镇，故尔，任何人所能为者如牧羊、守林，吾今无力为此行，且杀我后取肉养饥，与子同行穿越荒野。」妻亦言：「夫君，此处女子所能为者如织布、采薪，吾亦无力为此，尔可先杀我，取肉养饥，与子同行穿越荒野。」丈夫答曰：「贤哉！母乡之死较之二人俱死更重，愚顽之子难独存母处。若幸得存活，未来还可得子。今且先杀汝取肉，偕子穿荒山林。」
Tato mātā puttamāha ‘‘tāta pitu santikaṃ gacchāhī’’ti. So agamāsi. Athassa pitā ‘‘mayā puttakaṃ posessāmīti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi puttaṃ māretuṃ, tvaṃyeva tava puttakaṃ mārehī’’ti vatvā ‘‘tāta mātusantikameva gacchāhī’’ti āha. So agamāsi. Athassa mātāpi ‘‘mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhaṃ anubhūtaṃ, ko pana vādo kucchinā pariharantiyā? Na sakkāhaṃ puttaṃ māretu’’nti vatvā ‘‘tāta pitusantikaṃyeva gacchāhī’’ti āha. Evaṃ so dvinnaṃ antarā gacchantoyeva mato. Te taṃ disvā paridevitvā pubbe vuttanayeneva maṃsāni gahetvā khādantā pakkamiṃsu. Tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikulattā neva davāya hoti, na madāya na maṇḍanāya na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti.
母亲于是语儿曰：「儿，前往父处。」儿便去。其父言：「吾与牧羊守林等既饱受劳苦，不能杀子，尔当自行杀子。」遂谓儿曰：「儿，应往母处。」儿复去。其母言：「吾承牛羊、神灵祈祷，曾受苦难，焉能伤害子？且我愿无争吵，无意斥责，勿杀子。」遂谓儿曰：「儿，应往父处。」也如是，二人互相送子。其父母见状，忧伤不忍，依先说取肉分食。此处子肉因九种因素极为违逆，既不为贪恋、迷醉、装饰，只为穿越荒野。
Katamehi navahi kāraṇehi paṭikūloti ce? Sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya agorasamaṃsatāya aloṇatāya adhūpitatāyāti. Tasmā yo bhikkhu kabaḷīkārāhāraṃ evaṃ puttamaṃsasadisaṃ passati , so tattha nikantiṃ pariyādiyati. Ayaṃ tāva puttamaṃsūpamāyaṃ atthayojanā.
何谓九种违逆因素？唯亲族之肉、族中亲族肉、儿子肉、爱子肉、青年肉、年老肉、衰弱肉、发臭肉、腐烂肉。是故，比库若见此比喻中如婴儿肉般之粗重饮食，必明白此谓被杀的根源。此即为婴儿肉譬喻中的生命因缘。
Niccammagāvūpamāyaṃ pana yathā sā gāvī gīvato yāva khurā, tāva cammaṃ uddāletvā muttā yaṃ yadeva nissāya tiṭṭhati, tattha pāṇakehi khajjamānā dukkhassevādhikaraṇaṃ hoti, evaṃ phassopi yaṃ yadeva vatthuṃ ārammaṇaṃ vā nissāya tiṭṭhati, taṃtaṃvatthārammaṇasambhavassa vedayitadukkhassa adhikaraṇameva hoti. Tasmā yo bhikkhu phassāhāraṃ evaṃ niccammagāvisadisaṃ passati , so tattha nikantiṃ pariyādiyati, ayaṃ niccammagāvūpamāyaṃ atthayojanā.
以常牛皮为喻，如同那母牛在蹄趾行走时，所露出的皮肤依附于牛蹄上，若被蚊虫蚂蚁之类叮咬，便成为痛苦之场所。同样，接触亦复如是，任何依止对象或缘起所生的接触，都恰似依附之对象，成为感受痛苦之所缘。故此，若比库观察接触的对象如同刚才所说的牛皮，便能从彼处通达解脱，这便是以常牛皮为喻，阐明此理之缘起。
Aṅgārakāsūpamāyaṃ pana yathā sā aṅgārakāsu, evaṃ mahāpariḷāhaṭṭhena tayo bhavā. Yathā nānābāhāsu gahetvā tattha upakaḍḍhakā dve purisā, evaṃ bhavesu upakaḍḍhanaṭṭhena manosañcetanā. Tasmā yo bhikkhu manosañcetanāhāraṃ evaṃ aṅgārakāsūpakaḍḍhakapurisasadisaṃ passati, so tattha nikantiṃ pariyādiyati, ayaṃ aṅgārakāsūpamāyaṃ atthayojanā.
以燃烧之炭为喻，如同那三块炭火在剧烈燃烧中，各自分离，在多根棍棒中夹持着两人；同样，诸行亦如是，由心意相夹持。故此，若比库观察心意所夹持的诸行如同燃烧之炭，便能从彼处通达解脱，这便是以燃烧之炭为喻而加以说明。
Sattisatāhatūpamāyaṃ pana yena so puriso pubbaṇhasamaye sattisatena haññati, tamassa sarīre vaṇamukhasataṃ katvā antarā aṭṭhatvā vinivijjhitvā aparabhāgeyeva patati, evaṃ itarāni dve sattisatāni, evamassa patitokāse apatitvā apatitvā gatāhi sattīhi sabbasarīraṃ chiddāvachiddameva hoti, tassa ekavaṇamukhepi uppannassa dukkhassa pamāṇaṃ natthi, ko pana vādo tīsu vaṇamukhasatesu? Tattha sattinipātakālo viya paṭisandhiviññāṇanibbattakālo. Vaṇamukhajananaṃ viya khandhajananaṃ. Vaṇamukhesu dukkhavedanuppādo viya jātesu khandhesu vaṭṭamūlakanānāvidhadukkhuppādo. Aparo nayo, āgucārī puriso viya paṭisandhiviññāṇaṃ. Tassa sattighātehi uppannavaṇamukhāni viya viññāṇapaccayā nāmarūpaṃ. Vaṇamukhapaccayā tassa purisassa kakkhaḷadukkhuppādo viya nāmarūpapaccayā viññāṇassa dvattiṃsakammakāraṇaaṭṭhanavutirogādivasena nānappakārakadukkhuppādo daṭṭhabbo. Tasmā yo bhikkhu viññāṇāhāraṃ evaṃ sattisatāhatasadisaṃ passati. So tattha nikantiṃ pariyādiyati, ayaṃ sattisatāhatūpamāyaṃ atthayojanā.
以七十七支箭击中为喻，如有一人在清晨受七十七支箭射中，身上割裂七十七处，断且通溃，如此反复直到七十七支箭全部刺入全身，身心俱断无依，任何一处的箭伤痛苦已无比量，更何况三箭之苦？这是说如同复现后生识别时出现箭伤之时间点，箭刺之生起即比喻诸蕴的起生。箭刺产生之苦痛者，若与五蕴生苦同理，当知纯识生起时会以五蕴为因缘，产生多样苦痛。如是，若比库观察识所承受的诸行痛苦如同七十七支箭之痛，便能于彼处通达解脱，此即以七十七支箭为喻阐明此理。
So evaṃ imesu āhāresu nikantiṃ pariyādiyanto cattāropi āhāre parijānāti, yesu pariññātesu sabbampi pariññātaṃ vatthu pariññātameva hoti. Vuttañhetaṃ bhagavatā –
因此，于这些所承受之缘起苦中观察通达而了知四种摄受，凡所了知之摄受因缘，即谓了知之所缘究竟明了。世尊曾开示——
‘‘Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ, yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya. Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti. Nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī’’ti (saṃ. ni. 2.63).
『劫火之摄受中，诸比库，五根之欲乐通达则爱通达。欲乐五根通达则离爱结，受漏比库不复因结累而再生于世。诸触之摄受中，比库，三种感受通达。三感受通达者，漏比库无可遣除者。我说。心意摄受中，比库，三种渴爱通达。三种渴爱通达者，漏比库无可遣除者。我说。识摄受中，比库，名色通达。名色通达者，漏比库无可遣除者。我说。』（律藏·尼2.63）
Taṇhāsamudayā āhārasamudayoti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotīti attho. Kathaṃ? Paṭisandhikkhaṇe hi tisantativasena uppannasamatiṃsarūpabbhantare jātā ojā atthi. Ayaṃ taṇhāpaccayā nibbatto upādinnakakabaḷīkārāhāro. Paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā upādinnakaphassamanosañcetanā viññāṇāhārāti. Evaṃ tāva purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo veditabbo. Yasmā panidha upādinnakāpi anupādinnakāpi āhārā missetvā kathitā, tasmā anupādinnakānampi evaṃ taṇhāsamudayā āhārasamudayo veditabbo . Aṭṭhalobhasahagatacittasamuṭṭhitesu hi rūpesu ojā atthi, ayaṃ sahajātataṇhāpaccayā nibbatto anupādinnakakabaḷīkārāhāro. Lobhasahagatacittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā anupādinnakaphassamanosañcetanā viññāṇāhārāti.
渴爱之生，即摄受之生，意谓欲爱最初之生起即是续生诸摄受之生起与灭尽。何以见得？续生识属同一流，如气流内生起之动力。此渴爱因缘下生出附着在欲乐之摄受（根本欲结）上。续生心与现行之触意及识是此渴爱因缘下，称为根本欲结所生的心、触意与续识。于是当知如是最初渴爱生起，为续生摄受合成之生起。因根本欲结与非根本欲结摄受俱混合，即当指出非根本欲结摄受亦是如是渴爱之生与摄受之生。因贪附着心发生于色境中具有动力，是因无始贪结所生的非根本欲结摄受。又贪附着心及触意、现行心与识是因渴爱结生根本乐受与续识，此乃非根本欲结的摄受。
Taṇhānirodhāāhāranirodhoti imissā upādinnakānañca anupādinnakānañca āhārānaṃ paccayabhūtāya taṇhāya nirodhena āhāranirodho paññāyati. Sesaṃ vuttanayameva. Ayaṃ pana viseso, idha cattāripi saccāni sarūpeneva vuttāni. Yathā ca idha, evaṃ ito uttarimpi sabbavāresūti. Tasmā sabbattha asammuyhantena saccāni uddharitabbāni. Sabbavāresu ca ‘‘ettāvatāpi kho āvuso’’ti idaṃ desanāniyyātanaṃ tattha tattha desitadhammavasena yojetabbaṃ. Tassa idha tāva ayaṃ yojanā ettāvatāpīti imāya āhāradesanāya vuttamanasikārappaṭivedhavasenāpīti vuttaṃ hoti. Esa nayo sabbatthāpi.
渴爱灭除即是食摄之灭。此处即指依赖与非依赖二种食摄的条件缘起，借由渴爱的断灭而达成食摄的灭除。此义在前已述，故略重申。此有特别之处，即此四圣谛亦如实完备宣说，如是由此至彼，遍行无遗。由此故一切处不得妄执，总要揭示真谛。且在一切处皆应依此程度而言说法义，谓“此仅此而已，善男子”，此为法说之范围，应以已宣说法义取法。于此，所谓“以此程度”即为着意反观此食摄法说所言之涵摄理由。此理普遍适用于一切处。
Āhāravāravaṇṇanā niṭṭhitā. · 食分解说完毕。
Saccavāravaṇṇanā谛分解说
§91
91. Idāni ‘‘sādhāvuso’’ti purimanayeneva therassa bhāsitaṃ abhinanditvā anumoditvā te bhikkhū uttarimpi pañhaṃ pucchiṃsu. Thero ca nesaṃ aññenapi pariyāyena byākāsi. Esa nayo ito paresupi sabbavāresu. Tasmā ito paraṃ evarūpāni vacanāni anāmasitvā yena yena pariyāyena byākaroti, tassa tasseva atthaṃ vaṇṇayissāma. Imassa pana vārassa saṅkhepadesanāyaṃ dukkhañca pajānātīti ettha dukkhanti dukkhasaccaṃ. Vitthāradesanāyaṃ pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge saccaniddese vuttamevāti.
第九十一章：当时，尊者以“善男子”之语，赞叹以前之说法，随即默许，众比库遂又向长老复问其后义。长老遂以不同次第，详示其理。此作法则乃适用于后方及一切处。故此后，若谓诸词皆无自性者，应依各次第加以解说，解说其含义。至于本章简略之说—诸苦义已明了—欲详说者，详悉皆在净道藏中记载。
Saccavāravaṇṇanā niṭṭhitā. · 谛分解说完毕。
Jarāmaraṇavāravaṇṇanā老死分解说
§92
92. Ito paraṃ paṭiccasamuppādavasena desanā hoti. Tattha jarāmaraṇavāre tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti ñātabbo. Yā devadattassa jarā, yā somadattassa jarāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. Imehi pana dvīhi padehi na koci satto apariyādinno hoti. Tasmā vuttaṃ ‘‘ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso’’ti.
第九十二章：此后依缘起义理而说。于老死节处，略举其义，谓此乃多众生之一般现象。须知，犹如天子所授之一死，同样诸众生数多，不唯汝所亲爱者为然，非仅一日之限。然于此两句，并无众生有完全豁达者。故言“此乃多众生之普遍现象”，不可单指个别。
Tamhi tamhīti ayaṃ gatijātivasena anekesaṃ nikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. Jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo kālātikkame kiccaniddesā. Pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso. Jīraṇatāti iminā ākārato. Tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tace valittabhāvakaraṇakiccato dīpitā. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā aggino vā vātassa vā tiṇarukkhādīnaṃ sambhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati. Na ca khaṇḍiccādīneva jarā, na hi jarā cakkhuviññeyyā hoti.
“此时此处”者，谓以生死相续之理，亦即多经典之通用比喻。所谓众生者，乃指以共通意义宣说之生群体。所谓老，即包括衰老病苦等意；所谓衰，即自相标示。由“衰”字起，天象资历等均以超越时序之活动示意。最后二处为转折说明。此句借用老字，揭示众生之本性状态，谓其本质乃衰败相。所谓衰乃其相，从此故为相义；所谓天象资历者，因时过境迁而致其齿牙断裂、发秃等过程。所谓破碎者，乃因牙齿等损坏而起；所谓发秃者，盖因头发脱落而生；所谓腐烂者，指肉体腐坏，破裂腐败之状物。以上三种现象都属时间流逝所引活动，故称为“超时之作用”。因由此诸改变之显现，老死相变得明显显著。恰如水火风及草木等因物聚合破散而显现变化归于终结；虽眼开而视仍能察觉。而老、病等现象虽无视力所见之形式变化，然亦非眼识所能领悟。
Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattatāya āyukkhayacakkhādiindriyaparipākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā.
所谓“寿限”即指六根等知觉器官之成熟圆满。以上诸句仅以超时作用而表明寿终之状态，故含指寿终而六根成熟之义。所谓“最后二处为转折说明”，当留意此二处。
Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā . Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’tipi phalūpacāreneva vuttā. Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti.
此中所说者，因老至寿命终结故称寿限。又言年幼时，诸根清明、细微且能适应自身所对境界而得乐受；然于寿尽之时，则眼等根器虽成熟，但因腐败折损而不净且粗糙，不能与境界相宜，难生舒适感，故谓“根器成熟”。此乃分别显示一切衰老现象，究竟显露与隐匿定有二等。
Tattha dantādīsu khaṇḍabhāvādidassanato rūpadhammesu jarā pākaṭajarā nāma. Arūpadhammesu pana tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. Puna avīci savīcīti evampi duvidhā hoti. Tattha maṇikanakarajatapavāḷasūriyādīnaṃ mandadasakādīsu pāṇīnaṃ viya pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā.
此中所谓由牙齿等所见断割等相，是色法的杂染，名为「老」，若在非色法中则因不能见此变化，称为「隐老」。其中，当见断割等现象时，如同眼所识色彩之鲜明，凭眼见而心念思惟曰「此牙已显老」，由观察黏附于牙槽处的牙龈等，如同观察水下的事物，了知水的存在。又有明老与暗老之分，诸如宝石、金属、红铜、铜绿、太阳光等之色，于手和花果叶等物之色，时隐时现，色相变化难以识别，是为暗老，意指不断老化。至于某些变化时常显现，色相明彰，称为明老。此理当如此了知。
Ito paraṃ, tesaṃ tesantiādi vuttanayeneva veditabbaṃ. Cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhānaṃ sāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ. Bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. Antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ. Tena samucchedamaraṇādīni nisedheti. Kālo nāma antako, tassa kiriyāti kālakiriyā. Etena lokasammutiyā maraṇaṃ dīpeti.
以后，彼等诸法的变化等，如前所说应知。诸如「终」与「灭」等说，即以「终」作「灭」的涵义，是指四部聚集之共称。终乃谓消灭、断灭，如标示、显露其性。分离即为四分散乱的显照。消失乃如陶器破碎，各别的四部随因缘缘故，显现无所在之义。死、灭乃死者所名，以断灭断绝为标志。时间谓终结者，其行为称时间行。依此，世间合意名为死亡。
Idāni paramatthena dīpetuṃ, khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti.
现在欲以究竟义表示，谓为四蕴之分。究竟义中，四蕴自坏，不是「有情」之死而灭。凡于蕴中坏者，谓有情死；此谓有情生死之流通。
Ettha ca catuvokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. Catuvokāravasena vā khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sambhavato. Atha vā yasmā ca cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipanti, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ kaḷevarassa nikkhepoti vuttanti evamattho daṭṭhabbo.
此处四种分法应知：一曰以四为限的分散，二曰以一为限的身体弃舍。应知，以四为限则是四蕴之分散，以余二合为限，则是身体弃舍。何以故？因生死二元，即为由色身聚合而成。又因诸四大王等蕴坏而不舍故，所以为蕴之分散，以及人等身体之弃舍。当以身体弃舍为死亡，谓死亡即身体的弃舍，此意应如是证见。
Iti ayañca jarā idañca maraṇaṃ. Idaṃ vuccatāvusoti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati. Sesaṃ vuttanayamevāti.
如是者，一名为老，一名为死。将此二者一体论者，谓为老死，终归即为以上所说。
Jarāmaraṇavāravaṇṇanā niṭṭhitā. · 老死分解说完毕。
Jātivāravaṇṇanā生品解释
§93
93. Jātivāre jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā, te hi pākaṭāyeva hutvā nibbattanti. Ayaṃ tāva vohāradesanā.
第九十三，关于「生聚时、出生时」等，谓生起作为生，连于未圆满处，即因生起处相。以生起为缘则生、连以圆满处相则成。以下降为缘则断，连于胎水及胎膜而成。彼等如同进入卵膜及胎壳中，继续连入，谓为续存。以成形相为缘则成形，是以明显之时而生。此乃教说之常用用语。
Idāni paramatthadesanā hoti. Khandhāyeva hi paramatthato pātubhavanti, na satto. Tattha ca khandhānanti ekavokārabhave ekassa catuvokārabhave catunnaṃ pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra uppajjamānāyatanavaseneva saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccatāvuso jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti. Bhavasamudayāti ettha pana jātiyā paccayabhūto kammabhavo veditabbo. Sesaṃ vuttanayamevāti.
现在这是最高究竟义的说法。五蕴本身才是从究竟义上显现，非指有情。此中所谓蕴者，是指单形态时为一、复形态时为四、再复形态时为五，五者皆应视为合摄体。所谓显现即发生。所谓界者，是指各处分别现起聚合的界，如聚合体应观察得知。所谓获得，是指因缘连续之显现。正因其显现，乃所谓获得者也。这个词，尊者啊，称为“生”，依此用语，由宣说究竟义的教法而命名为“生”之结论。所谓生起于有，是指此处所谓生起依止于业生成的有的状态。余文皆为宣说而已。
Jātivāravaṇṇanā niṭṭhitā. · 生品解释已毕。
Bhavavāravaṇṇanā有品解释
§94
94. Bhavavāre kāmabhavoti kammabhavo ca upapattibhavo ca. Tattha kammabhavo nāma kāmabhavūpagaṃ kammameva. Tañhi upapattibhavassa kāraṇattā ‘‘sukho buddhānamuppādo (dha. pa. 194) dukkho pāpassa uccayo’’tiādīni (dha. pa. 117) viya phalavohārena bhavoti vuttaṃ. Upapattibhavo nāma tena kammena nibbattaṃ upādinnakhandhapañcakaṃ. Tañhi tattha bhavatīti katvā bhavoti vuttaṃ. Evaṃ sabbathāpi idaṃ kammañca upapatti ca ubhayampetamidha ‘‘kāmabhavo’’ti vuttaṃ. Esa nayo rūpārūpabhavesu. Upādānasamudayāti ettha pana upādānaṃ kusalakammabhavassa upanissayavaseneva paccayo hoti. Akusalakammabhavassa upanissayavasenapi sahajātādivasenapi. Upapattibhavassa pana sabbassāpi upanissayavaseneva. Sesaṃ vuttanayamevāti.
第九十四条 关于生之界中的欲界生，即业生和由业生而来的起生状态。业生者，即由欲界生起的业本身。因起生者，是指由此业所缘起的五蕴生成。由于业起生之因，因此有“诸佛之生为安乐，恶者高起痛苦”等经典语录所说的结果现象而成生被称。由业所缘的起生者，指以此业生形成的五蕴所缘起的起生状态。由此而谓曰：有生。故此业与起生皆有，故总名为“欲界生”。此说适用于色界和无色界生。所谓执著所起，指此处执著是善业所缘因，也是恶业缘因，同时亦为同生等因。起生依止，亦是如此。余文皆为宣说而已。
Bhavavāravaṇṇanā niṭṭhitā. · 有品解释已毕。
Upādānavāravaṇṇanā取品解释
§95
95. Upādānavāre kāmupādānantiādīsu vatthukāmaṃ upādiyati etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ. Kāmo ca so upādānañcāti vā kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ vuccati. Daḷhattho hi ettha upasaddo, ‘‘upāyāsa upakaṭṭhā’’tiādīsu viya pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ ‘‘tattha katamaṃ kāmupādānaṃ, yo kāmesu kāmacchando’’ti (dha. sa. 1220; vibha. 938) vuttanayena veditabbaṃ.
第九十五条 在执著界中，所谓欲执著等，用意欲之心执取事物，因此无论是直接执取该事物，或依意之执取，即是欲执著。所谓“执著”，指坚定抓取。此处“坚定”之意，正如经典“困难与阻碍”等所示，含指五种欲乐相关之烦恼根惑。此为略释。详细部分见经论中“欲执著为何者？即谓于欲乐中有渴心”等宣说，应据此明了。
Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. Upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi. Upādiyanti ca tāya diṭṭhiṃ. Yathāha ‘‘sassato attā ca loko ca, idameva saccaṃ moghamañña’’ntiādi (ma. ni. 3.27), sīlabbatupādānaattavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ ‘‘tattha katamaṃ diṭṭhupādānaṃ natthi dinna’’nti (dha. sa. 1220; vibha. 938) vuttanayena veditabbaṃ.
又如，见执著即为见执著。又或藉此执取见，或称为“执取见”，是为见执著。所谓“执取”，即既执取前见又执取后见。所谓“执取”，指于此见法上持守。正如经典中有言“永恒我及世界，即此真实虚妄”，此语乃针对执持戒律之见执而说，含盖一切见执之涵义。此亦为略释。详说请参经论“何者为见执著？无所赐予”之说，应由此体会。
Tathā sīlabbataṃ upādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. Gosīlagovatādīni hi evaṃ suddhīti abhinivesato sayameva upādānāni ayamettha saṅkhepo. Vitthārato panetaṃ ‘‘tattha katamaṃ sīlabbatupādānaṃ, ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī’’ti vuttanayena veditabbaṃ.
同样，依执持戒律以执取者，称为戒律执著。或自己执持，亦是如此。戒律乃执着之一种，称戒律执著。诸如善人、居士等说此清净，以依止生起执著者，亦是此义，为略释。详见经论“何为戒律执著？此乃内外沙门婆罗门之戒律清净”之宣说，应由此理解。
Idāni vadanti etenāti vādo. Upādiyanti etenāti upādānaṃ. Kiṃ vadanti, upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyati etenāti attavādupādānaṃ, vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ ‘‘tattha katamaṃ attavādupādānaṃ, idha assutavā puthujjano ariyānaṃ adassāvī’’ti (dha. sa. 1223) vuttanayena veditabbaṃ.
此处“说”，谓言辞；“执取”，谓执著。问何所执？答唯自我。执著自我者，称为“有我见执著”。仅依此二十种事物，亦即有我见执著者，此谓“实我执著”之定义。此为略释。详见经论“何为实我执著？此不闻闻俗人非圣者所见”等宣说，应由此明了。
Taṇhāsamudayāti ettha taṇhā kāmupādānassa upanissayavasena anantarasamanantaranatthivigatāsevanavasena vā paccayo. Avasesānaṃ pana sahajātādivasenāpi. Sesaṃ vuttanayamevāti.
渴爱之起，谓此渴爱作欲取着之对象的依止，对彼对象即刻连续不断、无间断之依赖。且其残留者亦有先天本生等因缘。残余仅以此种说法而已。
Upādānavāravaṇṇanā niṭṭhitā. · 取品解释已毕。
Taṇhāvāravaṇṇanā渴爱段注释
§96
96. Taṇhāvāre rūpataṇhā…pe… dhammataṇhāti evaṃ cakkhudvārādīsu javanavīthiyaṃ pavattāya taṇhāya ‘‘seṭṭhiputto brāhmaṇaputto’’ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. Ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. Sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā. Sassatadiṭṭhisahagatarāgabhāvena rūpaṃ niccaṃ dhuvaṃ sassatanti evaṃ assādentī pavattamānā bhavataṇhā. Ucchedadiṭṭhisahagatarāgabhāvena rūpaṃ ucchijjati vinassati pecca na bhavissatīti evaṃ assādentī pavattamānā vibhavataṇhāti evaṃ tividhā hoti. Yathā ca rūpataṇhā, tathā saddataṇhādayopīti etāni aṭṭhārasa taṇhāvicaritāni honti. Tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti aṭṭhasataṃ. ‘‘Ajjhattikassupādāya ‘asmī’ti hoti , ‘itthasmī’ti hotī’’ti (vibha. 973-974) vā evamādīnā ajjhattikarūpādinissitāni aṭṭhārasa, ‘‘bāhirassupādāya ‘iminā asmī’ti hoti, ‘iminā itthasmī’ti hotī’’ti vā (vibha. 975) evamādinā bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasatataṇhāvicaritāni honti. Puna saṅgahe karīyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti evaṃ –
第九十六、渴爱洪流，色渴爱……直至法渴爱者，谓如眼门等处生起快速通行之欲，故谓如“长官之子、婆罗门之子”等语，犹如父名显示其所依附者名。此中色所缘渴爱，即色渴爱。是欲望色彩之心起时，由贪欲之心驱动而积极追求色，此谓色渴爱。由断见等见连同贪欲心，执色为恒常不变而执着，此为生渴爱。由断灭见等连着贪欲，执色为绝灭不复生存，此为灭渴爱。此三类称为妙渴爱。色渴爱之类，如同声渴爱等，共计十八种渴爱因行。其于内所缘色等十八，外所缘色等十八，共三十六。故过去三十六、未来三十六、现行三十六，合计一百零八。所谓内所缘取，谓“我是”与“此我是”依止(如《相应部》973-974偈文)，此为十八种内所缘色渴爱；所谓外所缘取，谓“依此是我是”、“依此是此我是”(如《相应部》975偈文)，此为十八种外所缘色渴爱。故过去三十六、未来三十六、现行三十六，合计一百零八种渴爱因行。再次整理，色等所缘处有六个类别，其中渴爱身六，归三类：欲渴爱等。
Niddesatthena niddesa-vitthārā vitthārassa ca;
此为示说之意，示说之扩展及其详释；
Puna saṅgahato taṇhā, viññātabbā vibhāvināti.
又谓，依集合而成之渴爱，须当了知并审察之。
Vedanāsamudayāti ettha pana vedanāti vipākavedanā adhippetā. Sā kathaṃ chasu dvāresu taṇhāya paccayo hotīti ce? Assādanīyato. Sukhāya hi vedanāya assādanena sattā vedanaṃ mamāyantā vedanāya taṇhaṃ uppādetvā vedanārāgarattā hutvā cakkhudvāre iṭṭhameva rūpaṃ patthenti, laddhā ca naṃ assādenti, ārammaṇadāyakānañca cittakārādīnaṃ sakkāraṃ karonti. Tathā sotadvārādīsu iṭṭhe ca saddādayo patthenti, laddhā ca ne assādenti, ārammaṇadāyakānañca vīṇāvādaka-gandhikasūda-tantavāya-nānāvidhasippasandassakādīnaṃ sakkāraṃ karonti. Yathā kiṃ? Yathā puttasinehena puttaṃ mamāyantā dhātiyā sakkāraṃ karonti, sappāyasappikhīrādīniyeva naṃ pāyenti ceva bhojenti ca. Sesaṃ vuttanayameva.
受苦之起，谓受是谓受苦之果报所支配。此如何谓因缘连结于渴爱之六门？在于不可爱受之缘故。由于快乐受以不随愿之念，众生于受中起所有执着，因而生渴爱。于眼门等处，见所喜爱之色现前，得见而不觉受，此时心及识等受其感染而生欢迎。如听见其悦耳声音，得闻而非喜欢受，心识等亦欢迎，具体如乐声、砧声、香气、琴声、弦乐之多种工巧微妙等也。如儿子之于父母亲爱，哺乳饮食无所不受，此亦喻之。残余仅以此种说法。
Taṇhāvāravaṇṇanā niṭṭhitā. · 渴爱段注释终。
Vedanāvāravaṇṇanā受段注释
§97
97. Vedanāvāre vedanākāyāti vedanāsamūhā. Cakkhusamphassajā vedanā…pe… manosamphassajā vedanāti etaṃ ‘‘cakkhusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā’’ti (vibha. 34) evaṃ vibhaṅge āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ ‘‘sāriputto, mantāṇiputto’’ti evamādīsu mātito nāmaṃ viya mātisadisavatthuto nāmaṃ. Vacanattho panettha cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. Esa nayo sabbattha. Ayaṃ tāvettha sabbasaṅgāhikakathā . Vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. Esa nayo sotadvārādīsu. Manodvāre manoviññāṇadhātusampayuttāva.
第九十七、于受所缘处，谓受之聚集体。由眼触生之受……直至心触生的受，谓此如《相应部》34所说“由眼触生之受，有善、有不善、有不确定”，此说来自《相应部》的分类说法。在眼门等处现出善恶不确定受诸色受之相，因缘如“沙利子子、满陀尼子”等语，犹如母名指称其所依附母名之义也。语义在此为因眼触起受，此受即为由眼触起之受，通称受。此说适用于各处。是此处全部统摄性叙述。就因果而言，于眼门有二眼识，有二心所和合，有三识对缘和合受，此因缘相连而具足受。此理同于于耳门等赴处。于心门，则以心识为和合受。
Phassasamudayāti ettha pana pañcadvāre pañcavatthukavedanānaṃ sahajātacakkhusamphassādisamudayā samudayo hoti. Avasesānaṃ cakkhusamphassādayo upanissayādivasena paccayā. Manodvāre tadārammaṇavedanānaṃ advārikānañca paṭisandhibhavaṅgacutivedanānaṃ sahajātamanosamphassasamudayā samudayo hotīti veditabbo. Sesaṃ vuttanayameva.
触集起者，此中于五门五境界中，五种因缘构成的触感自然而然地生起。其余诸触，如眼触等，乃由依赖关系等条件而生。于心门，则是由境界感受与对断灭苦的断续相续，及由此自然而然的心触而生，须当识别。余者如前所说。
Vedanāvāravaṇṇanā niṭṭhitā. · 受段注释终。
Phassavāravaṇṇanā触段注释
§98
98. Phassavāre cakkhusamphassoti cakkhumhi samphasso. Esa nayo sabbattha. Cakkhusamphasso…pe… kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa samphassā vuttā honti. Manosamphassoti iminā sesā bāvīsati lokiyavipākamanasampayuttaphassā. Saḷāyatanasamudayāti channaṃ cakkhādīnaṃ āyatanānaṃ samudayena imassa chabbidhassāpi samphassassa samudayo hotīti veditabbo. Sesaṃ vuttanayamevāti.
第九十八节 触门中，眼触谓眼中触。此理遍于一切。眼触……身触谓此处，如是善恶果报之五境十触皆已说过。心触者为余，数为二十一，此为凡夫世界果报所连心触。六处集起者，即隐蔽眼等六处之缘起，亦令此六处触乃至眼触等触起。余者如前所说。
Phassavāravaṇṇanā niṭṭhitā. · 触段注释终。
Saḷāyatanavāravaṇṇanā六处品解释
§99
99. Saḷāyatanavāre cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttanayameva. Nāmarūpasamudayāti ettha pana yaṃ nāmaṃ yañca rūpaṃ, yañca nāmarūpaṃ yassa āyatanassa paccayo hoti, tassa vasena visuddhimagge paṭiccasamuppādaniddese vuttanayena nāmarūpasamudayā saḷāyatanasamudayo veditabbo. Sesaṃ vuttappakāramevāti.
第九十九节 六处门中，眼处等所说，当于净道中色蕴品之述与处品之述内宣说。名色集起者，此中名与色及其名色依止之所，为其所属。依此，于净道中缘起品经中所说，名色之集乃六处之集，须辨识。余者仅如前所说。
Saḷāyatanavāravaṇṇanā niṭṭhitā. · 六处品解释已毕。
Nāmarūpavāravaṇṇanā名色品解释
§100
100. Nāmarūpavāre namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ. Vitthāravāre panassa vedanāti vedanākkhandho. Saññāti saññākkhandho. Cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. Kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi. Tasmā etesaṃyeva vasenettha saṅkhārakkhandhopi dassito. Cattāri ca mahābhūtānīti ettha cattārīti gaṇanaparicchedo. Mahābhūtānīti pathavīāpatejavāyānametaṃ adhivacanaṃ. Yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto.
第一百节 名色门中，名者为名称，色者为色相。详细讲则受乃受蕴，想乃想蕴，意向触触乃行蕴。且有他法集于行蕴，此三于一切苦心中皆有。故依此理，此处亦示行蕴。四大者，即数量之分类说。大者谓地、水、火、风，此为专称。若以他名释四大者，其它释法皆中净道中于色蕴品中所说。
Catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri ca mahābhūtānīti vuttaṃ hoti. Upādāyāti upādiyitvā, gahetvāti attho. Nissāyātipi eke. Vattamānanti ayañcettha pāṭhaseso. Samūhatthe vā etaṃ sāmivacanaṃ. Tena catunnañca mahābhūtānaṃ samūhaṃ upādāya pavattamānaṃ rūpanti ayamattho veditabbo. Evaṃ sabbatthāpi yāni cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi ‘‘rūpa’’nti veditabbaṃ. Viññāṇasamudayāti ettha pana yaṃ viññāṇaṃ yassa nāmassa yassa ca rūpassa yassa ca nāmarūpassa paccayo hoti, tassa vasena visuddhimagge paṭiccasamuppādaniddese vuttanayeneva viññāṇasamudayā nāmarūpasamudayo veditabbo. Sesaṃ vuttanayamevāti.
四大所依者，此中四者为数之用语，谓为四大。依取之意，即取持也。且复有依止。当说即此节的经文片段。整体而言，此四大之集，乃取执于此集合的大色，即眼处等异别所依色，佛法巴利语中称为三十种色，凡皆称为“色”。识集起者，此中识谓为名及色、及名色所依。依此，在净道中缘起品所说，识集即名色集。余者如前所说。
Nāmarūpavāravaṇṇanā niṭṭhitā. · 名色品解释已毕。
Viññāṇavāravaṇṇanā识品解释
§101
101. Viññāṇavāre cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. Evaṃ sotaghānajivhākāyaviññāṇāni. Itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. Dvipañcaviññāṇavajjassa tebhūmakavipākacittassetaṃ adhivacanaṃ. Saṅkhārasamudayāti ettha pana yo saṅkhāro yassa viññāṇassa paccayo hoti, tassa vasena saṅkhārasamudayā viññāṇasamudayo veditabbo. Sesaṃ vuttanayamevāti.
第一百零一节 识门中，眼识谓眼中识，或谓眼所生之识，即眼识。其余耳、鼻、舌、身识亦然。唯独心识称心识。二五识习者，此谓三地果报心识。行集起者，依此识所因之行，则行集乃识集。余者如前所说。
Viññāṇavāravaṇṇanā niṭṭhitā. · 识品解释已毕。
Saṅkhāravāravaṇṇanā行品释
§102
102. Saṅkhāravāre abhisaṅkharaṇalakkhaṇo saṅkhāro. Vitthāravāre panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro, kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. Vacīsaṅkhāroti vacito pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. Cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintayantassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ. Avijjāsamudayāti ettha pana kusalānaṃ upanissayavasena akusalānaṃ sahajātādivasenāpi avijjāpaccayo hotīti veditabbā. Sesaṃ vuttanayamevāti.
第二百零二条。于造作分别中谓造作者。若按其细分，则身体造作为由身体发起的造作，按身体之门运行；此中有八种随欲所行之善造作，十二种随非善行之造作。凡此乃指身体意志行为的总称。言语造作为由语言发起的造作，按语言之门运行；共二十种由语言意志行为所构成。心造作为由心发起的造作，身体与语言之门皆不作用时，心独自寂静坐禅，运思观察缘起善恶的造作意志，共三十九法。至于无明生起者，须知此乃善缘所依而非善，混合本性等为支，是无明依止之所。余者皆如前所说。
Saṅkhāravāravaṇṇanā niṭṭhitā. · 行品释毕。
Avijjāvāravaṇṇanā无明品释
§103
103. Avijjāvāre dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. Esa nayo samudaye aññāṇantiādīsu. Tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. Tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccañca etaṃ paṭicchādeti, tassa yāthāvalakkhaṇappaṭivedhanivāraṇena, ñāṇappavattiyā cettha appadānena.
一〇三条。于无明方面，苦为愚昧，此苦之真谛称为愚昧。此词类属苦集之始。苦之愚昧应由四因了解，因其根本、因缘、对治、遮断。因苦谛圆满，苦为其内涵；因缘有依缘，是原因；因触是因缘境起；苦谛亦因遮断而结，故四因应知。苦谛详解为苦之内涵，苦谛为其依止；因缘故生因缘法，苦谛为遮断缘。此处依遍知正断阻止，慧觉照明稍微，故称之为「愚昧」。
Samudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. Nirodhe paṭipadāyañca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. Nirodhapaṭipadāya hi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇappaṭivedhanivāraṇena, tesu ca ñāṇappavattiyā appadānena. Na pana tattha antogadhaṃ, tasmiṃ saccadvaye apariyāpannattā. Na tassa taṃ saccadvayaṃ vatthu, asahajātattā. Nārammaṇaṃ, tadārabbha appavattanato. Pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na cettha andhabhūtaṃ aññāṇaṃ pavattati. Purimaṃ pana vañcaniyaṭṭhena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsaggāhavasena pavattati.
于集谛之愚昧，应由三因知：根本、缘起、遮断。于灭谛及道谛之愚昧，应由单一因缘而知，盖因遮断故。于灭道谛遮断相应，故慧觉照明稍微。然于此无深藏之义，缘谛未圆满非完全。此非缘谛依缘，亦非混合本性，非本无因，以依起故渐生。后世对缘谛二谛深远难解，非此愚昧如瞽者。前者乃幻术难成正法，有误差顺逆之危险故。
Apica dukkheti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. Dukkhasamudayeti ettāvatā vatthuto ārammaṇato kiccato ca. Dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyāti ettāvatā kiccato. Avisesato pana aññāṇanti etena sabhāvato niddiṭṭhāti ñātabbā. Āsavasamudayāti ettha pana kāmāsavabhavāsavā sahajātādivasena avijjāya paccayā honti. Avijjāsavo upanissayavaseneva. Pubbuppannā cettha avijjā avijjāsavoti veditabbā. Sā aparāparuppannāya avijjāya upanissayapaccayo hoti. Sesaṃ vuttanayamevāti.
即便是苦谛，以诸缘法合会、缘起、缘起之功能与因缘所作等，因无明点燃。苦集谛亦因因缘所生所作。苦灭与苦灭行谛亦是因缘所作之功能。愚昧可依此等得到本质之理解。至于烦恼之生起，乃无明为其根，随本性混合生成。烦恼因无明而生。前现无明称为无明，称为烦恼无明者。后现无明则成为烦恼无明之缘起。余者皆如前所说。
Avijjāvāravaṇṇanā niṭṭhitā. · 无明品释毕。
Āsavavāravaṇṇanā漏品释
§104
104. Āsavavāre avijjāsamudayāti ettha avijjā kāmāsavabhavāsavānaṃ sahajātādivasena paccayo hoti. Avijjāsavassa upanissayavaseneva. Aparāparuppannā cettha avijjā avijjāsavoti veditabbā. Pubbuppannā avijjāyevassa aparāparuppannassa avijjāsavassa upanissayapaccayo hoti. Sesaṃ vuttanayamevāti. Ayaṃ vāro yā esā paṭiccasamuppādapadesu jeṭṭhikā avijjā, tassāpi paccayadassanavasena vutto. Evaṃ vuttena vārena saṃsārassa anamataggatā sādhitā hoti. Kathaṃ? Āsavasamudayena hi avijjāsamudayo. Avijjāsamudayenāpi āsavasamudayo. Evaṃ āsavā avijjāya avijjāpi āsavānaṃ paccayoti katvā pubbakoṭi na paññāyati avijjāya, tassā apaññāyanato saṃsārassa anamataggatā siddhā hotīti.
一〇四条。于烦恼方面，烦恼的生起依止于无明，无明乃烦恼之缘。后现无明即为无明生起。前现无明成为后现无明之缘起。余者皆如前所说。此指无明为诸缘起处最大无明，亦称为「最隐伏无明」。以此释说成便，轮回长劫无始无终得以确立。为何？因烦恼生起由无明生成，无明亦依烦恼生。诸烦恼由无明生，无明亦依烦恼而生。如是互生而不显明，前圣不证智能不能洞察，由无明不明故，证得轮回无始的真理。
Evaṃ sabbepime imasmiṃ sutte kammapathavāro āhāravāro dukkhavāro jarā-maraṇa-jāti-bhava-upādāna-taṇhā-vedanā-phassa-saḷāyatana-nāmarūpa- viññāṇa-saṅkhāra-avijjā-āsavavāroti soḷasavārā vuttā.
如此，此经中业处序转、饮食序转、苦序转、老死、生、存有、取、渴爱、触、受、色、想、识、六处、界、轮回造作、无明、烦恼之序转共十六转俱论。
Tesu ekekassa vārassa saṅkhepavitthāravasena dvidhā vibhattā dvattiṃsaṭṭhānāni honti. Iti imasmiṃ sutte imesu dvattiṃsaṭṭhānesu cattāri saccāni kathitāni. Etesaṃyeva vitthāravasena vuttesu soḷasasu ṭhānesu arahattaṃ kathitaṃ. Therassa pana matena dvattiṃsāyapi ṭhānesu cattāri saccāni cattāro ca maggā kathitāti. Iti sakalepi pañcamahānikāyasaṅgahite buddhavacane natthi taṃ suttaṃ, yattha dvattiṃsakkhattuṃ cattāri saccāni dvattiṃsakkhattuñca arahattaṃ pakāsitaṃ aññatra imamhā sammādiṭṭhisuttāti.
在这些之中，每个季度从概略到详细分为两类，共有六十二处。此经典中这六十二处分别讲述了四圣谛。在这些同样详细的解说中，有十六处被称说了阿拉汉的境界。但长老们认为，在三十二处也讲述四圣谛且四圣谛与四圣道皆被说明。由此可见，在五大部结合佛说中无此经典，而此经典乃显现三十二处所四圣谛和三十二处所阿拉汉境界，唯独此正见经例外。
Idamavocāyasmāsāriputtoti idaṃ dvattiṃsāya catusaccapariyāyehi dvattiṃsāya arahattapariyāyehīti catusaṭṭhiyā kāraṇehi alaṅkaritvā sammādiṭṭhisuttaṃ āyasmā sāriputto avoca, attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.
此时尊者沙利子说道：这为三十二处四圣谛总说，也为三十二处阿拉汉境界总说。以六十四种原因修饰，尊者沙利子称此为正见经。诸比库因此欢喜，称赞尊者沙利子语。
Āsavavāravaṇṇanā niṭṭhitā. · 漏品释毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部注》之《破除戏论》
Sammādiṭṭhisuttavaṇṇanā niṭṭhitā. · 《正见经》解释完毕。
10. Satipaṭṭhānasuttavaṇṇanā十、《念处经》解释
§105
105. Evaṃ me sutanti satipaṭṭhānasuttaṃ. Tattha kurūsu viharatīti kurunāmakā jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena kurūti vuccati, tasmiṃ kurūsu janapade. Aṭṭhakathācariyā panāhu – mandhātukāle tīsu dīpesu manussā jambudīpo nāma buddhapaccekabuddhamahāsāvakacakkavattipabhutīnaṃ uttamapurisānaṃ uppattibhūmi uttamadīpo atiramaṇīyoti sutvā raññā mandhātucakkavattinā cakkaratanaṃ purakkhatvā cattāro dīpe anusaṃyāyantena saddhiṃ āgamaṃsu. Tato rājā pariṇāyakaratanaṃ pucchi –
这是如我所闻之念处经。经中有库鲁族王子的名字，居住在一名为库鲁的城邦，此地因有粗犷之声故得名。在库鲁族城邦时，注释师曰：在曼荼罗时期，人居三洲中之占优者，名唤占婆提婆，乃佛、缘觉、辟支佛及诸大弟子王者之故乡，为最高之洲，又极为美丽。闻此，曼荼罗诸王巡游途中会合。彼时国王问宝珠掌握者：
‘‘Atthi nu kho manussalokato ramaṇīyataraṃ ṭhāna’’nti?
“世间是否有更为可乐之处？”
‘‘Kasmā deva evaṃ bhaṇasi?
“汝何以称此，天人乎？”
‘‘Kiṃ na passasi candimasūriyānaṃ ānubhāvaṃ?
“汝难道未见日月之光辉映照乎？”
‘‘Nanu etesaṃ ṭhānaṃ ito ramaṇīyatara’’nti?
「难道此地不是更加可供游乐的吗？」
Rājā cakkaratanaṃ purakkhatvā tattha agamāsi. Cattāro mahārājāno ‘‘mandhātumahārājā āgato’’ti sutvāva ‘‘mahiddhiko mahānubhāvo rājā na sakkā yuddhena paṭibāhitu’’nti sakarajjaṃ niyyātesuṃ. So taṃ gahetvā puna pucchi – ‘‘atthi nu kho ito ramaṇīyataraṃ ṭhāna’’nti. Athassa tāvatiṃsabhavanaṃ kathayiṃsu – ‘‘tāvatiṃsabhavanaṃ, deva, ramaṇīyataraṃ, tattha sakkassa devarañño ime cattāro mahārājāno paricārakā dovārikabhūmiyaṃ tiṭṭhanti. Sakko devarājā mahiddhiko mahānubhāvo. Tassimāni pana upabhogaṭṭhānāni, yojanasahassubbedho vejayantapāsādo, pañcayojanasatubbedhā sudhammā devasabhā, diyaḍḍhayojanasatiko vejayantaratho, tathā erāvaṇo hatthī, dibbarukkhasahassapaṭimaṇḍitaṃ nandanavanaṃ cittalatāvanaṃ phārusakavanaṃ missakavanaṃ . Yojanasatubbedho pāricchattako koviḷāro, tassa heṭṭhā saṭṭhiyojanāyāmā paṇṇāsayojanavitthatā pañcadasayojanubbedhā jayasumanapupphavaṇṇā paṇḍukambalasilā, yassā mudutāya sakkassa nisīdato upaḍḍhakāyo anupavisatī’’ti.
国王走到轮宝所在之处。四位大王听说「大王曼达陀来了」便一致认为「此王威力广大，德高望重，战斗非其对手」，于是一起前往迎接。国王接着问道：「这里附近还有更适合游乐之地吗？」他们便描述了忉利天宫，说「忉利天宫，天众啊，更为适宜游乐。那里萨咖天帝乃威力广大、德高望重的大王。天宫中有众多享乐之所，相距千余由旬，有威扬宫殿，宽广五由旬的净法殿，长达十二由旬的威扬坛场，还有象王迦楼罗、千株天树环绕的南陀那苑，文采斐然的花园、松林和密林。此地宽达五十由旬，城墙护卫，长十五由旬，盛开着胜妙的翠绿花朵和绿青石块，色彩斑斓。天帝盘坐于此，身体端正，稳坐安宁。」
Taṃ sutvā rājā tattha gantukāmo cakkaratanaṃ abbhukkiri . Taṃ ākāse patiṭṭhāsi saddhiṃ caturaṅginiyā senāya. Atha dvinnaṃ devalokānaṃ vemajjhato cakkaratanaṃ otaritvā pathaviyaṃ patiṭṭhāsi saddhiṃ pariṇāyakaratanappamukhāya caturaṅginiyā senāya. Rājā ekakova tāvatiṃsabhavanaṃ agamāsi. Sakko ‘‘mandhātā āgato’’ti sutvāva tassa paccuggamanaṃ katvā – ‘‘svāgataṃ te, mahārāja, sakaṃ te, mahārāja. Anusāsa, mahārājā’’ti vatvā saddhiṃ nāṭakehi rajjaṃ dvebhāge katvā ekaṃ bhāgamadāsi. Rañño tāvatiṃsabhavane patiṭṭhitamattasseva manussabhāvo vigacchi, devabhāvo pāturahosi.
国王听后，想要亲自前往轮宝处，便乘坐空中而立的战车，随从四轮战车军队同行。随后，两位天界主宰从天界中降临，将轮宝安顿在地上，配有四轮战车军队随侍。国王独自抵达忉利天宫。萨咖天帝听说曼达陀来了，前往迎接，说「大王，欢迎你，萨咖欢迎你。」并且劝导国王。遂于戏剧场联合人民将国土一分为二，分给国王一半。国王于忉利天宫安住时，人类之相消失，天人之相出现。
Tassa kira sakkena saddhiṃ paṇḍukambalasilāyaṃ nisinnassa akkhinimisamattena nānattaṃ paññāyati. Taṃ asallakkhentā devā sakkassa ca tassa ca nānatte muyhanti. So tattha dibbasampattiṃ anubhavamāno yāva chattiṃsa sakkā uppajjitvā cutā, tāva rajjaṃ kāretvā atittoyeva kāmehi tato cavitvā attano uyyāne patiṭṭhito vātātapena phuṭṭhagatto kālamakāsi.
萨咖与国王相伴而坐，以锐利如剑的眼光观察国王的容貌，识别出不同之处。天众见此，既敬又畏，心生迷惑。国王在此享天财，至三十三岁寿终，遂治理国政，之后厌离世欲，退居园林，住于风凉处，筑起凉亭静居。
Cakkaratane pana pathaviyaṃ patiṭṭhite pariṇāyakaratanaṃ suvaṇṇapaṭṭe mandhātuupāhanaṃ likhāpetvā idaṃ mandhāturajjanti rajjamanusāsi. Tepi tīhi dīpehi āgatamanussā puna gantuṃ asakkontā pariṇāyakaratanaṃ upasaṅkamitvā ‘‘deva mayaṃ rañño ānubhāvena āgatā, idāni gantuṃ na sakkoma, vasanaṭṭhānaṃ no dehī’’ti yāciṃsu. So tesaṃ ekekaṃ janapadamadāsi. Tattha pubbavidehato āgatamanussehi āvasitapadeso tāyeva purimasaññāya videharaṭṭhanti nāmaṃ labhi. Aparagoyānato āgatamanussehi āvasitapadeso aparantajanapadoti nāmaṃ labhi. Uttarakuruto āgatamanussehi āvasitapadeso kururaṭṭhanti nāmaṃ labhīti . Bahuke pana gāmanigamādayo upādāya bahuvacanena voharīyati. Tena vuttaṃ ‘‘kurūsu viharatī’’ti.
轮宝安置于地上，镶嵌以珍宝金砖，铭刻「曼达陀国王」字样，作为王国印章。因三岛上人口众多，又不能返回，愈加近轮宝，恳求说：「天众，我们因国王恩德而来，今不能返回，愿有居所。」萨咖便将各区域分给他们居住。东边为维德哈国，因原先维德哈民众入居得名；南面为阿巴朗国，亦因原民定居而名；北方为窟鲁国，因其居民而得名。许多村落、聚落由此得名，故曰「窟鲁族居住」。
Kammāsadhammaṃnāma kurūnaṃ nigamoti. Kammāsadhammanti ettha keci dha-kārassa da-kārena atthaṃ vaṇṇayanti. Kammāso ettha damitoti kammāsadammo. Kammāsoti kammāsapādo porisādo vuccati. Tassa kira pāde khāṇukena viddhaṭṭhāne vaṇo ruhanto cittadārusadiso hutvā ruhi, tasmā kammāsapādoti paññāyittha . So ca tasmiṃ okāse damito porisādabhāvato paṭisedhito. Kena? Mahāsattena. Katarasmiṃ jātaketi? Mahāsutasomajātaketi eke. Ime pana therā jayaddisajātaketi vadanti. Tadā hi mahāsattena kammāsapādo damito. Yathāha –
所谓「窟鲁族聚落」就是指窟鲁人的部族集落。这里「聚落」及「部族」的用法依不同语素稍有差异。其中「窟鲁沙」由「窟鲁」与「沙」两词组成，意指「村庄」，而「窟鲁人」即该部族族人。窟鲁即为「窟鲁足」，称为「窟鲁迹」或「主人足」，后世以此为族称。此处该部族被强制镇压，安定下来。此是由大神力所致。此事有何出处？即《大神通梵天故事》。传说当时大神通力镇压了窟鲁族的行动，如下所述——
‘‘Putto yadā homi jayaddisassa,
「子行于胜利者之地时，
Pañcālaraṭṭhādhipatissa atrajo;
为五城之主国所生之子；
Cajitvāna pāṇaṃ pitaraṃ pamocayiṃ,
放弃拳头，解脱父亲，
Kammāsapādampi cahaṃ pasādayi’’nti.
连铁匠的锤子我都使之安住。」
Keci pana dha-kāreneva atthaṃ vaṇṇayanti. Kururaṭṭhavāsīnaṃ kira kuruvattadhammo tasmiṃ kammāso jāto, tasmā taṃ ṭhānaṃ kammāso ettha dhammo jātoti kammāsadhammanti vuccati. Tattha niviṭṭhanigamassāpi etadeva nāmaṃ. Bhummavacanena kasmā na vuttanti? Avasanokāsato. Bhagavato kira tasmiṃ nigame vasanokāso koci vihāro nāhosi. Nigamato pana apakkamma aññatarasmiṃ udakasampanne ramaṇīye bhūmibhāge mahāvanasaṇḍo ahosi. Tattha bhagavā vihāsi. Taṃ nigamaṃ gocaragāmaṃ katvā, tasmā evamettha attho veditabbo ‘‘kurūsu viharati kammāsadhammaṃ nāma kurūnaṃ nigamo, taṃ gocaragāmaṃ katvā’’ti.
然而，有些人仅针对“锤匠”对义的解释。关于库鲁国居民，有言库鲁国民之法即“铁匠”作业由此产生，故此地即称铁匠所在之法，称为“铁匠法”。在此村落集会地乃以此名示之。以“地点”言何故不称之？因其为居住场所。世尊于该村落集会地无他住处。然村集会所一入某有水源环境佳之地，广阔森林环绕。世尊便住于此。故称该村落会所为“库鲁之地名，称为铁匠法之库鲁村落集会地。”
Uddesavārakathāvaṇṇanā总说段论释
§106
106.Ekāyano ayaṃ, bhikkhave, maggoti. Kasmā bhagavā idaṃ suttamabhāsi? Kururaṭṭhavāsīnaṃ gambhīradesanāpaṭiggahaṇasamatthatāya. Kururaṭṭhavāsino kira bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti. Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ pariggahetuṃ samatthā honti. Tena tesaṃ bhagavā imaṃ gambhīradesanāpaṭiggahaṇasamatthataṃ sampassanto ekavīsatiyā ṭhānesu kammaṭṭhānaṃ arahatte pakkhipitvā idaṃ gambhīratthaṃ satipaṭṭhānasuttaṃ abhāsi. Yathā hi puriso suvaṇṇacaṅkoṭakaṃ labhitvā tattha nānāpupphāni pakkhipeyya, suvaṇṇamañjūsaṃ vā pana labhitvā sattaratanāni pakkhipeyya, evaṃ bhagavā kururaṭṭhavāsiparisaṃ labhitvā gambhīradesanaṃ desesi. Tenevettha aññānipi gambhīratthāni dīghanikāye mahānidānaṃ mahāsatipaṭṭhānaṃ imasmiṃ majjhimanikāye sāropamaṃ rukkhūpamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti aññānipi suttāni desesi.
106.“这是唯一路径，诸比库啊。”世尊为何如此宣说此经？为使库鲁国居民深明说法及接受之缘故。库鲁国居民中，比库、比库尼、在家男在家女等众皆具诸缘，如国土奉献之缘，常以身心善巧护持。彼等因心身的善巧安住，智慧及觉知俱足，能理解深义论述。因此，世尊临见彼众的善巧所成，选择二十一处修行场所，并授予入阿拉汉境界，以此深义阐述「念处经」德成。正如人得黄金块，彼播撒各种花；或得金粉，散布七宝。世尊得库鲁众及其善巧，故阐扬深奥教理。并由此，世尊更著广义法——如长部经大集卷、大念处经等，及中部经中含树喻、国守、集市、瘟疫诸喻，广泛示现众多教诫经典。
Apica tasmiṃ janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti. Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma na pavattati. Sace kāci itthī ‘‘amma tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasikarosī’’ti pucchitā ‘‘na kiñcī’’ti vadati. Taṃ garahanti ‘‘dhiratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā’’ti. Atha naṃ ‘‘mā dāni puna evamakāsī’’ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti. Yā pana ‘‘ahaṃ asukaṃ satipaṭṭhānaṃ manasikaromī’’ti vadati. Tassā ‘‘sādhu sādhū’’ti sādhukāraṃ datvā ‘‘tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno’’tiādīhi pasaṃsanti. Na kevalañcettha manussajātiyāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi. Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati. So bhikkhunupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato. Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu. Buddharakkhitotissa nāmaṃ akaṃsu. Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha – ‘‘buddharakkhitā’’ti?
此外，在那个居民区里，有四众比库团体依教修习念处观法，哪怕是最末位的奴仆业役之众，亦仅与念处相应而行，于是他们便讲论念处观。就连对水道渡口等无关紧要之地，也不作无益言说。如果有女子问道：「母亲，你专心于哪种念处观修习？」答曰：「无所修习。」她们便会轻视此人，说：「你这活着的人可真可怜，你就活着却如同死一般。」随后劝其莫再反复如此，于是她接受另外一种念处观。又有女子说：「我现在正专心于难行念处观。」其余人赞叹其善行说：「善哉，善哉！愿你的生命得以长久，你已达生人之境，诸佛正自觉者应当为你而生。」这些人不仅在生人界修习念处观，他们依止念处，甚至于三恶道亦能修持。此地另有事例——有一位青年携带一根烟草棒四处修行，途经一处比库住处，放下烟草棒继续其行脚。几位沙玛内拉将其抢夺。有人名为佛护提多，带走了该烟草棒。一天，他见一位大长老坐于前方，便呼唤说：「佛护提多！」
Kiṃ ayyeti.
长老问道：「是什么呢？」
Atthi koci tava manasikāroti?
他说：「是否有你心念所想之物？」
Natthi ayyeti.
答曰：「没有。」
Āvuso , pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi ‘‘aṭṭhi aṭṭhī’’ti sajjhāyaṃ karohīti. So theriyā ovāde ṭhatvā ‘‘aṭṭhi aṭṭhī’’ti sajjhāyanto carati.
长老告诫说：「朋友，常住正法教团之中，不应只有空而无所念，至少要有一念观想。你若不能做到，可别轻率叫喊‘棒子是棒子’。」这位长老对女子们如此教诲，她们便站起身，边喊边行走重复“棒子是棒子”。
Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi. So ‘‘kiri kirī’’ti saddamakāsi. Sāmaṇeriyo sutvā ‘‘ayye buddharakkhito sakuṇena gahito, mocema na’’nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ. Taṃ ānetvā purato ṭhapitaṃ therī āha –
有一日，在礼拜大门口，有一只小鸟烧着了充满爪栏的巢窝，不断发出‘吱吱叫’声。几个沙玛内拉听到后说：「长老佛护提多用鸟儿抓了棒子，不要放它们跑了！」于是拿了糖饼等物追赶抓回了小鸟。带鸟归来时，坐于前方的大长老便说道——
‘‘Buddharakkhita, sakuṇena gahitakāle kiṃ cintesī’’ti?
「世尊护持者，夜晚被鸟兽抓住时，汝思何事？」
Na ayye aññaṃ cintesiṃ, ‘‘aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmimpi ṭhāne vippakirissatī’’ti evaṃ ayye aṭṭhipuñjameva cintesinti.
非尊者他有所思，唯思「如聚集的木柴聚集一起，行至何处方能分散？」尊者仅思此木柴聚集之事。
Sādhu sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti. Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā, tasmā nesaṃ bhagavā satipaṭṭhānabuddhimeva janento idaṃ suttaṃ abhāsi.
善哉善哉，世尊护持者，未来有生死灭尽之因。在此即使于三恶道中，亦有念念观照之用，故世尊以念处智得生，宣说此经。
Tattha ekāyanoti ekamaggo. Maggassa hi –
其中『一行』者，即一条道路。如是道路——
‘‘Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;
「道路乃行径、路径、代替方式，乃通达阔阔平地之途径；
Nāvā uttarasetū ca, kullo ca bhisisaṅkamo’’ti. (cūḷani. 101) –
船、北方之桥梁，以及家族和宗族均属艰险纷扰。」（《小尼柯耶》101）
Bahūni nāmāni. Svāyaṃ idha ayananāmena vutto. Tasmā ekāyano ayaṃ, bhikkhave, maggoti ettha ekamaggo ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti evamattho daṭṭhabbo. Atha vā ekena ayitabboti ekāyano. Ekenāti gaṇasaṅgaṇikaṃ pahāya vūpakaṭṭhena pavivittacittena. Ayitabboti paṭipajjitabbo. Ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho . Ekassa ayano ekāyano, ekassāti seṭṭhassa. Sabbasattānaṃ seṭṭho ca bhagavā, tasmā bhagavatoti vuttaṃ hoti. Kiñcāpi hi tena aññepi ayanti, evaṃ santepi bhagavatova so ayano tena uppāditattā. Yathāha ‘‘so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā’’tiādi (ma. ni. 3.79). Ayatīti vā ayano, gacchati pavattatīti attho. Ekasmiṃ ayanoti ekāyano, imasmiṃyeva dhammavinaye pavattati, na aññatrāti vuttaṃ hoti. Yathāha ‘‘imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī’’ti (dī. ni. 2.214). Desanābhedoyeva heso, attho paneko. Apica ekaṃ ayatīti ekāyano. Pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti. Yathāha brahmā sahampati –
众多名称。其中，‘路径’一词于此处有专指含义。因此称为『独一之路』。比库们，此处『路』是一条独一无二之路，而非两种路径的二义，应如此理解。此外，也可以说『通过一条路而到达』。所谓『通过』，意指舍弃繁多的、杂乱的聚落，用独一心志通达之。所谓『通过』即是应当遵行的意思。『通过』或因此，指的是经过此路，从轮回达到涅槃之意。『一条路』谓在众路中为最佳者。因世尊为一切众生中的至上者，故称世尊。凡以此路而去，即使他法亦同属此路，因其都是由世尊而生起。正如偈中所说：“世尊乃未曾生起之道之起者。”这里『通过』即『前进、行走』之意。一条路指在此教法律藏中所示之道，而非别处。正如偈文：“于此教法律藏中，圣者得八正道。”不同说法是相称的，意思有多方面。又可说『唯一路径』。前段虽有多种指导修行之法门，而后仅通向唯一涅槃之路，如同婆罗门梵天说：“独一之路乃死亡之终结，光明显现。”
‘‘Ekāyanaṃ jātikhayantadassī,
“独一之路显示生死之真相，
Maggaṃ pajānāti hitānukampī;
明了道路，慈悲众生；
Etena maggena tariṃsu pubbe,
以此道，众生于过去三世中，
Tarissanti ye ca taranti ogha’’nti. (saṃ. ni. 5.409);
渡过大海，免遭洪流侵害。”（论集注．第五册第409页）；
Keci pana ‘‘na pāraṃ diguṇaṃ yantī’’ti gāthānayena yasmā ekavāraṃ nibbānaṃ gacchati. Tasmā ‘‘ekāyano’’ti vadanti, taṃ na yujjati. Imassa hi atthassa sakiṃ ayanoti iminā byañjanena bhavitabbaṃ. Yadi pana ekaṃ ayanamassa ekā gati pavattīti evamatthaṃ yojetvā vucceyya, byañjanaṃ yujjeyya, attho pana ubhayathāpi na yujjati. Kasmā? Idha pubbabhāgamaggassa adhippetattā. Kāyādicatuārammaṇappavatto hi pubbabhāgasatipaṭṭhānamaggo idha adhippeto, na lokuttaro. So ca anekavārampi ayati, anekañcassa ayanaṃ hoti.
但亦有人以『不止一边往彼方也』之偈赞对此唯一涅槃之路有异议。因其断灭仅一时现起，故称为独一之路。由此理应以『独一之路』称道，但不宜说其仅有一条路线而已。为何？因前段所示诸多前行道路均为修行所依托之途径，唯此涅槃道路为决断超世间法。身心四大为缘之修心正念道路属于前段修行道，仍在娑婆世界上故不可称为绝对唯一。而涅槃道路经过众多轮回，故有多次之经历，亦有多条路径之说。
Pubbepi ca imasmiṃ pade mahātherānaṃ sākacchā ahosiyeva. Tipiṭakacūḷanāgatthero ‘‘pubbabhāgasatipaṭṭhānamaggo’’ti āha. Ācariyo panassa tipiṭakacūḷasumatthero ‘‘missakamaggo’’ti āha. Pubbabhāgo bhanteti. Missako āvusoti. Ācariye punappunaṃ bhaṇante appaṭibāhitvā tuṇhī ahosi. Pañhaṃ avinicchinitvāva uṭṭhahiṃsu. Athācariyatthero nhānakoṭṭhakaṃ gacchanto ‘‘mayā missakamaggo kathito, cūḷanāgo pubbabhāgoti ādāya voharati , ko nu kho ettha nicchayo’’ti suttantaṃ ādito paṭṭhāya parivattento ‘‘yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassānī’’ti imasmiṃ ṭhāne sallakkhesi, lokuttaramaggo uppajjitvā satta vassāni tiṭṭhamāno nāma natthi, mayā vutto missakamaggo na labbhati, cūḷanāgena diṭṭho pubbabhāgamaggova labbhatīti ñatvā aṭṭhamiyaṃ dhammassavane saṅghuṭṭhe agamāsi.
过去在这一段，长老们确实进行过讨论。比库经藏的老长老称此为“前半部分念处之道”。长老法师，即经藏中资深的长老称之为“要道”。“前半部分”是说的前段，要道就是完整正道。老师多次讲述但未被当众赞同，便沉默了。回答问题后也就起身离开。后来老师护送长老去洗浴区时，言道：“我讲的要道，就是长老称的前半部分道，你们对此有何定见？”他引述经典：“诸比库若在此处修习这四念处，持守七年……”，但现世上没有超越此的正道；我所说的要道无可得，已见过长老所说的是前半部分之道了。得知此事后，第八年听法会时乃至到来。
Porāṇakattherā kira piyadhammassavanā honti. Saddaṃ sutvāva ‘‘ahaṃ paṭhamaṃ, ahaṃ paṭhama’’nti ekappahāreneva osaranti. Tasmiñca divase cūḷanāgattherassa vāro. Tena dhammāsane nisīditvā vījaniṃ gahetvā pubbagāthāsu vuttāsu therassa āsanapiṭṭhiyaṃ ṭhitassa etadahosi ‘‘raho nisīditvā na vakkhāmī’’ti. Porāṇakattherā hi anusūyakā honti, na attano rucimeva ucchubhāraṃ viya evaṃ ukkhipitvā vicaranti, kāraṇameva gaṇhanti, akāraṇaṃ vissajjenti. Tasmā thero ‘‘āvuso cūḷanāgā’’ti āha. So ācariyassa viya saddoti dhammaṃ ṭhapetvā ‘‘kiṃ bhante’’ti āha. Āvuso cūḷanāga mayā vutto missakamaggo na labbhati, tayā vutto pubbabhāgasatipaṭṭhānamaggova labbhatīti.
先辈长老们本是对善法的聆听者。听闻声音，即心称“我先行，我先行”，非常热切。当时正值长老晚年时期。坐于法会，听闻开示，心生疑惑，心想“默坐而不语是否合宜？”因早辈长老们多有嫉妒心，不以自身喜好为念，反像激起烦恼，将原因记取在心，舍弃无故烦恼。故长老称呼“朋友长老”，并依老师身份，安立正法，问道：“长老朋友，这里讲的我所说的要道不可得，唯长老所说的前半部分念处之道可得。”
Thero cintesi ‘‘amhākaṃ ācariyo sabbapariyattiko tepiṭako sutabuddho, evarūpassapi nāma bhikkhuno ayaṃ pañho āluḷeti, anāgate mama bhātikā imaṃ pañhaṃ āluḷessantīti suttaṃ gahetvā imaṃ pañhaṃ niccalaṃ karissāmī’’ti paṭisambhidāmaggato ‘‘ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggo –
长老思惟：“我们老师乃广受传颂的三藏学者，悉听正觉之法，即使是如此有名的比库，这问题却令他困惑。未来我的弟子必定也要纠正此疑，故我将持此经文，将这个问题澄清保持不变。”发起思辩之路曰：“一乘之道称为前半部分念处之道——
‘‘Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;
“八正道中首位最上，四圣谛四法之正理；
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.
“离欲极胜为诸法之上，二足行者的眼目慧眼；
Eseva maggo natthañño, dassanassa visuddhiyā;
“此道无有他途，是得见净之法门；
Etañhi tumhe paṭipajjatha, mārasenappamaddanaṃ;
你们应在此努力修行，不可使心懈怠堕入魔境。
Etañhi tumhe paṭipannā, dukkhassantaṃ karissathā’’ti. (dha. pa. 273-275) –
你们已经实践此法，将使之成为苦的止息。
Suttaṃ āharitvā ṭhapesi.
讲经已毕，执持于座。
Maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena nibbānatthikehi magganiyaṭṭhena ca. Sattānaṃ visuddhiyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhatthāya. Tathā hi imināva maggena ito satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ upari ekasmiññeva kappe nibbatte taṇhaṅkaramedhaṅkarasaraṇaṅkaradīpaṅkaranāmake buddhe ādiṃ katvā sakyamunipariyosānā aneke sammāsambuddhā anekasatā paccekabuddhā gaṇanapathaṃ vītivattā ariyasāvakā cāti ime sattā sabbe cittamalaṃ pavāhetvā paramavisuddhiṃ pattā. Rūpamalavasena pana saṃkilesavodānapaññattiyeva natthi. Tathā hi –
关于道，道为何等道？是往涅槃之道，是为涅槃之目的，为众生清净之道。所谓众生清净，即从贪欲等污秽、嫉妒妄念等烦恼沾染的污染心中清除之意。因此，凭借此一道，诸佛教化，无数劫以来，数以不可胜计，有如许多次在一个劫中涅槃的苦渴熄灭者、智慧破除及护持者，即世尊为首的释迦族圣者，相继宣流诸如正觉者、百余位辟支佛及众多圣弟子均证明此乃是众生涤除心理污染，证得最高清净的路径。唯有因形色污染的烦恼，是无净智解脱之根本，故以此比喻——
Rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā;
「若以形色受污染，则有人将其玷污呵。」
Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.
「若形色清净，则被大神理所净化。」
Cittena saṃkiliṭṭhena, saṃkilissanti māṇavā;
心染污者，学童亦将被染污；
Citte suddhe visujjhanti, iti vuttaṃ mahesinā.
心清净者，则得清净，如大智者所说。
Yathāha ‘‘cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī’’ti (saṃ. ni. 3.100). Tañca cittavodānaṃ iminā satipaṭṭhānamaggena hoti. Tenāha ‘‘sattānaṃ visuddhiyā’’ti.
正如言：「比库们，众生因心染污而被染污，因心清净而得清净」（《增支部·第三百章》）。此处所说的心清净，指的是念处法之先导，因此言及众生的清净。
Sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya, pahānāyāti attho. Ayañhi maggo bhāvito santatimahāmattādīnaṃ viya sokasamatikkamāya, paṭācārādīnaṃ viya ca paridevasamatikkamāya ca saṃvattati. Tenāha ‘‘sokaparidevānaṃ samatikkamāyā’’ti. Kiñcāpi hi santatimahāmatto –
所谓「超越忧愁与哀叹」者，是指超越忧伤与哀痛之义。此道如同对众多世人的超越忧伤，及对比库尼等众超越哀痛一样而成就。因此云：「为超越忧愁与哀叹」。事实上，众多世人——
‘‘Yaṃ pubbe taṃ visodhehi, pacchā te māhu kiñcanaṃ;
「当先清除旧业，后来再不愁何事；
Majjhe ce no gahessasi, upasanto carissasī’’ti. (su. ni. 955);
中途若能持守戒律，内心安住而行」。（《净戒经·九五五偈》）
Imaṃ gāthaṃ sutvā saha paṭisambhidāhi arahattaṃ patto.
听闻此偈，并共禅思，已证阿拉汉果。
Paṭācārā –
巴塔查拉——
‘‘Na santi puttā tāṇāya, na pitā nāpi bandhavā;
『子女皆无依靠，父亲亦非亲属；
Antakenādhipannassa, natthi ñātīsu tāṇatā’’ti. (dha. pa. 288);
弥漫如荆棘之苦，亲属中无依赖。』（出自《法句经》卷五，偈第288）
Imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā. Yasmā pana kāyavedanācittadhammesu kañci dhammaṃ anāmasitvā bhāvanā nāma natthi, tasmā tepi imināva maggena sokaparideve samatikkantāti veditabbā.
听闻此偈，已坚立于初果之位。其由身苦、心忧中，对诸法无执着，名为无执。由此路径，彼能超越悲伤和忧愁，当知此理。
Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho. Ayañhi maggo bhāvito tissattherādīnaṃ viya dukkhassa, sakkādīnaṃ viya ca domanassassa atthaṅgamāya saṃvattati.
苦恼忧郁的灭除，谓身苦与心忧这两重苦受的灭除为义。此路被修习，如三长老等，身苦之苦得止息；如萨咖等，忧愁苦亦随之灭尽。
Tatrāyaṃ atthadīpanā – sāvatthiyaṃ kira tisso nāma kuṭumbikaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati. Tassa kaniṭṭhabhātubhariyā ‘‘gacchatha naṃ jīvitā voropethā’’ti pañcasate core pesesi. Te gantvā theraṃ parivāretvā nisīdiṃsu. Thero āha ‘‘kasmā āgatattha upāsakā’’ti? Taṃ jīvitā voropessāmāti. Pāṭibhogaṃ me upāsakā gahetvā ajjekarattiṃ jīvitaṃ dethāti. Ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti? Thero mahantaṃ pāsāṇaṃ gahetvā dve ūruṭṭhīni bhinditvā ‘‘vaṭṭati upāsakā pāṭibhogo’’ti āha. Te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu. Therassa vedanaṃ vikkhambhetvā sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya pītipāmojjaṃ uppajji . Tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi –
在此义理说明中——据说在舍卫城，有一个名叫提索的居家之子，放弃了四千四百金子（金银财物）而出家，住于外道所居的森林中。他最小的弟媳派了五百盗贼去追截他，吩咐说：“带去，夺他生命！”盗贼们来到，围住这位长老，并坐下。长老问：“诸位居士为何而来？”彼等回答：“我们奉命夺取您的生命。”长老说：“居士们，如果取走我的供养，我明日便断送此生。谁能在此处夺去我的供养呢？”长老遂举起一块大石，将自己的两腿折断，言说：“居士们的供养落于瓦砾之中。”盗贼们退去，在林间兴火，潜伏着。长老虽受剧痛，省察自己的戒法，依持清净的戒律，内生欢喜喜悦。于是观禅渐进，增长内观，于夜间勤修比库法，随着黎明时分，遂证阿拉汉果，唱诵偈语——
‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;
“我将断除双脚，向汝等呈现；
Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ.
我将舍弃此体，离诸爱死。”
Evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ;
“如是思惟之后，真实地观照；
Sampatte aruṇuggamhi, arahattamapāpuṇi’’nti.
于黎明光明时，得至阿拉汉果。”
Aparepi tiṃsa bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā araññavihāre vassaṃ upagantvā ‘‘āvuso, tiyāmarattiṃ samaṇadhammova kātabbo, na aññamaññassa santikaṃ āgantabba’’nti vatvā vihariṃsu. Tesaṃ samaṇadhammaṃ katvā paccūsasamaye pacalāyantānaṃ eko byaggho āgantvā ekekaṃ bhikkhuṃ gahetvā gacchati. Na koci ‘‘maṃ byaggho gaṇhī’’ti vācampi nicchāresi. Evaṃ pañcasu dasasu bhikkhūsu khāditesu uposathadivase ‘‘itare, āvuso, kuhi’’nti pucchitvā ñatvā ca ‘‘idāni gahitena, gahitomhīti vattabba’’nti vatvā vihariṃsu.
其余三十位比库，在世尊面前分别选定修行处所，入林住一季，于是说：“朋友，夜间当作勤修比库行，不应相互串通外出。”随即修行比库法。黎明时分，有老虎入林，逮住并携带一比库离去。无人有力呼喊：“老虎抓我！”如此情况，在五人及十人结伴比库中，乃至于戒律日被捕食者皆是如是。被问时回答：“如今是被抓住的人，若被抓…应如此说”，于是各依戒律安心修行。
Atha aññataraṃ daharabhikkhuṃ purimanayeneva byaggho gaṇhi. So ‘‘byaggho, bhante’’ti āha. Bhikkhū kattaradaṇḍe ca ukkāyo ca gahetvā mocessāmāti anubandhiṃsu. Byaggho bhikkhūnaṃ agatiṃ chinnataṭaṭṭhānaṃ āruyha taṃ bhikkhuṃ pādaṅguṭṭhakato paṭṭhāya khādituṃ ārabhi. Itarepi ‘‘idāni , sappurisa, amhehi kattabbaṃ natthi, bhikkhūnaṃ viseso nāma evarūpe ṭhāne paññāyatī’’ti āhaṃsu. So byagghamukhe nipannova taṃ vedanaṃ vikkhambhetvā vipassanaṃ vaḍḍhento yāva gopphakā khāditasamaye sotāpanno hutvā, yāva jaṇṇukā khāditasamaye sakadāgāmī, yāva nābhiyā khāditasamaye anāgāmī hutvā, hadayarūpe akhāditeyeva saha paṭisambhidāhi arahattaṃ patvā imaṃ udānaṃ udānesi –
后来，有一个年幼的比库被凶猛的老虎抓住。那名比库对老虎说：「尊敬的老虎。」诸比库们便拿着刀杖等武器准备救他。老虎牵引着比库，带他到一个荒废的地方，抓住那比库的脚趾，用爪子开始咬食。其他众比库讲说：「现在，贤士们，我们没有可施与的东西，在这类地方，众比库之中并无特别之处。」那年幼比库好像陷入痛苦的深渊，却以正见增长悲心，直到被老虎咬时达到初果；被蜱虫咬时得二果；被蚤子咬时得三果；即使心悲如被刺痛，他仍坚守正断，成阿拉汉，并作此偈赞曰——
‘‘Sīlavā vatasampanno, paññavā susamāhito;
「具戒者众、德满盈，智慧深广且摄心；
Muhuttaṃ pamādamanvāya, byagghenoruddhamānaso.
顷刻不放逸，心向扶持虎威者；
Pañjarasmiṃ gahetvāna, silāya uparīkato;
被囚拘禁然，坐石之上；
Kāmaṃ khādatu maṃ byaggho, bhakkho kāyo amittānaṃ;
虎啊食我欲，食者非吾友；
Paṭiladdhe kammaṭṭhāne, maraṇaṃ hehiti bhaddaka’’nti.
在得正业处，死亡成所愿。」
Aparopi pītamallatthero nāma gihikāle tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ disvā raññā katānuggaho ekadivasaṃ kilañjakāpaṇasāladvārena gacchanto ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī’’ti (saṃ. ni. 3.33-34) natumhākavaggaṃ sutvā cintesi ‘‘neva kira rūpaṃ attano, na vedanā’’ti. So taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇaṃ katvā tiṃsa bhikkhū gahetvā gabalavāliyaaṅgaṇaṃ gantvā samaṇadhammamakāsi. Pādesu avahantesu jaṇṇukehi caṅkamati. Tamenaṃ rattiṃ eko migaluddako migoti maññamāno sattiyā pahari. Satti vinivijjhitvā gatā. So taṃ sattiṃ harāpetvā pahāramukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi –
阿波罗皮比多摩拉长老名叫阿波罗皮，居家时，于三个节日里手持旗帜，点燃酥油灯，前往瞻仰国王。见到国王后，国王后从巴纳萨拉大树旁经过，对他说：“比库们，色非汝所有，应当舍弃，此色为汝久远之利益与安乐而已。”（增支部尼拘律篇3.33-34）听闻此非汝有品章，长老默思：“色非我所有，受亦非我。”他于是拔除挂钩，出家乞求在大寺，受具足戒，修持三十比库，率领他们前往甘蔗林野地，修行圣法。行走时，脚部草木摩擦生声。一夜间，有一只彷徨的山猫似乎以为他为猎物，守护着七星。他避开此守护星，离开。此山猫抢走守护星，筑巢于干草堆，栖息石穴卧具之中，安坐禅定，增长观慧，随慧断疑，证得阿拉汉果。晨起时，以气音唤来比库众，宣说此偈：
‘‘Bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino;
「这乃佛陀所说，世间第一之法；
Na tumhākamidaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo.
色非汝所有，须舍色身，比库们。
Aniccā vata saṅkhārā, uppādavayadhammino;
行无常，生死流转常受苦；
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho’’ti.
生时生，死时灭，终息乃安乐。」
Atha naṃ bhikkhū āhaṃsu ‘‘sace, bhante, sammāsambuddho arogo abhavissā, addhā te muddhamatthake hatthaṃ pasāretvā sīsaṃ parāmaseyyā’’ti. Ettāvatā ayaṃ maggo tissattherādīnaṃ viya dukkhassa atthaṅgamāya saṃvattati.
比库们又问：「尊者！若正觉者身无恙，请把手伸出，头靠床箦。」此法正如尊者及先师们所示，引导众生超越苦难。
Sakko pana devānamindo attano pañcavidhaṃ pubbanimittaṃ disvā maraṇabhayasantajjito domanassajāto bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi. So upekkhāpañhavissajjanāvasāne asītisahassāhi devatāhi saddhiṃ sotāpattiphale patiṭṭhāsi. Sā cassa upapatti puna pākatikāva ahosi.
然而，萨咖天帝见自身具足五种前行相，既生于死之怖惧，心生忧伤，便到世尊处近前询问。世尊在舍弃不问的平等心法末后，携同十八万天众一同，坚定于入流果。此入流果的成就，对于他来说无疑如同成熟之果实一般确定。
Subrahmāpi devaputto accharāsahassaparivāro saggasampattiṃ anubhoti, tattha pañcasatā accharāyo rukkhato pupphāni ocinantiyo cavitvā niraye upapannā. So ‘‘kiṃ imā cirāyantī’’ti upadhārento tāsaṃ niraye nibbattabhāvaṃ disvā ‘‘kittakaṃ nu kho mama āyū’’ti upaparikkhanto attanopi āyuparikkhayaṃ viditvā tattheva niraye nibbattanabhāvaṃ disvā bhīto ativiya domanassajāto hutvā ‘‘imaṃ me domanassaṃ satthā vinayissati na añño’’ti avasesā pañcasatā accharāyo gahetvā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi –
梵天子苏婆蓝摩亦有一万八千天众，享受天界福乐。其间有五百名天子，因摘取树上花朵而堕入地狱。他见这些天众长寿尽灭，便忧虑：“这些天众很快将死去。”察知自寿命之限，也见自己堕落于地狱的境况，即生极大恐惧与忧伤，遂坚信“只有世尊能解我此忧”，遂带领五百天众，前去向世尊询问——
‘‘Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggidaṃ mano;
“心常怀惧，意常不安；
Anuppannesu kicchesu, atho uppatitesu ca;
未未断灭之业，或已发生之业；
Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito’’ti. (saṃ. ni. 1.98);
若有未曾恐惧之事，愿释我疑，明示于我。”（增支1.98）
Tato naṃ bhagavā āha –
于是世尊对他开示说——
‘‘Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;
‘无有他处能因苦行而得觉悟，无他处能因调伏根尘而得觉悟，亦无他处能因全然舍弃诸法而得安乐，我观众生安乐唯此处是也。’（律藏序品一九八偈）
Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina’’nti. (saṃ. ni. 1.98);
‘无有他处能因苦行而得觉悟，无他处能因调伏根尘而得觉悟，亦无他处能因全然舍弃诸法而得安乐，我观众生安乐唯此处是也。’（律藏序品一九八偈）
So desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsīti . Evamayaṃ maggo bhāvito sakkādīnaṃ viya domanassassa atthaṅgamāya saṃvattatīti veditabbo.
在说法完结后，世尊与五百比库同证得初果，确立彼果，于是将此既成不动之胜果，入天界享受。由此可知，此道如同萨咖等天人所修之道，乃断除烦恼之法之表现。
Ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya, pattiyāti vuttaṃ hoti. Ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttarassa maggassa adhigamāya saṃvattati. Tenāha ‘‘ñāyassa adhigamāyā’’ti. Nibbānassa sacchikiriyāyāti taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti. Ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti. Tenāha ‘‘nibbānassa sacchikiriyāyā’’ti.
“获得智慧”者，谓圣者八正道的得证。谓修得此八正道而得成就之理。早先被世俗称为四念处道，正是引向出世间之道的基础。于是称为“获得智慧”。“证得涅槃之现证”者，谓断除贪爱烦恼的真实涅槃现量，乃得之无生无灭，真实无误的悟证，故名。此道渐次修习，成就涅槃的现见，故言“证得涅槃之现证”。
Tattha kiñcāpi ‘‘sattānaṃ visuddhiyā’’ti vutte sokasamatikkamādīni atthato siddhāneva honti, ṭhapetvā pana sāsanayuttikovide aññesaṃ na pākaṭāni, na ca bhagavā paṭhamaṃ sāsanayuttikovidaṃ janaṃ katvā pacchā dhammaṃ deseti. Tena teneva pana suttena taṃ taṃ atthaṃ ñāpeti. Tasmā idha yaṃ yaṃ atthaṃ ekāyanamaggo sādheti, taṃ taṃ pākaṭaṃ katvā dassento ‘‘sokaparidevānaṃ samatikkamāyā’’tiādimāha. Yasmā vā yā sattānaṃ visuddhi ekāyanamaggena saṃvattati, sā sokaparidevānaṃ samatikkamena hoti, sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamena, dukkhadomanassānaṃ atthaṅgamo ñāyassādhigamena, ñāyassādhigamo nibbānassa sacchikiriyāya. Tasmā imampi kamaṃ dassento ‘‘sattānaṃ visuddhiyā’’ti vatvā ‘‘sokaparidevānaṃ samatikkamāyā’’tiādimāha.
此中所谓“众生清净”，乃指从破除忧苦等烦恼而得的真实功德。设立时，教法贤者们不曾向他人公开说明，佛陀起初不以第一普通知法者身分示现，先传达佛法。因之，佛以多种经教，分别说明各自之义。是以今此一行道成就者，佛起具体明示，谓其达成“破除忧苦”的苦患消除。众生清净因由一行正道修习而成，此清净者即以破忧苦为成就，亦即消除忧苦即苦心根除，苦心根除即获得智慧成就，智慧成就即涅槃现证。故佛亦称此为“众生清净”，并说“破除忧苦之成就”等。
Apica vaṇṇabhaṇanametaṃ ekāyanamaggassa. Yatheva hi bhagavā ‘‘dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī’’ti (ma. ni. 3.420) chachakkadesanāya aṭṭhahi padehi vaṇṇaṃ abhāsi, yathā ca ariyavaṃsadesanāya ‘‘cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṃkīyanti, na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī’’ti (a. ni. 4.28) navahi padehi vaṇṇaṃ abhāsi, evaṃ imassapi ekāyanamaggassa sattānaṃ visuddhiyātiādīhi sattahi padehi vaṇṇaṃ abhāsi.
此亦是一行道深入阐述。犹如佛陀云：“比库啊！我将宣说此法，始乐、中乐、果乐，殊胜圆满，净化出世间梵行，此法之教义，一一详述”（中部尼柯耶三四二〇偈），以六章说明六六法门。又如《圣系论》载：“比库啊！四种圣系，长远相续，真实久远，古老无乱，古老前代皆无并集，未被污浊，婆罗门与沙玛纳中智者所知”（增支部四二八），以九章诠释。今此一行道的“众生清净”等义，亦以七章详细说明。
Kasmā iti ce? Tesaṃ bhikkhūnaṃ ussāhajananatthaṃ. Vaṇṇabhāsanañhi sutvā te bhikkhū ‘‘ayaṃ kira maggo hadayasantāpabhūtaṃ sokaṃ, vācāvippalāpabhūtaṃ paridevaṃ, kāyikaasātabhūtaṃ dukkhaṃ, cetasikaasātabhūtaṃ domanassanti cattāro upaddave hanati, visuddhiṃ ñāyaṃ nibbānanti tayo visese āvahatī’’ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissanti. Iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi, kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya.
何故如此？其意在于激发那些比库的精进。闻此庄严语句后，比库们便知“此路当能消除内心的痛苦困扰，如伤心恶语带来的悲伤，如身心生起的苦楚与忧愁，四种障碍随之消除，净化、洞察力及涅槃三法得以成就”，于是便激起精进，应当接受、完成、持守、受持此法，并修习此道，正是因他们有此志愿而说。故以比库精进之义而作此比喻，如同毛毯商人描述毛毯之色状。
Yathā hi satasahassagghanikapaṇḍukambalavāṇijena kambalaṃ gaṇhathāti ugghositepi asukakambaloti na tāva manussā jānanti. Kesakambalavālakambalādayopi hi duggandhā kharasamphassā kambalātveva vuccanti. Yadā pana tena gandhārako rattakambalo sukhumo ujjalo sukhasamphassoti ugghositaṃ hoti, tadā ye pahonti, te gaṇhanti. Ye na pahonti, tepi dassanakāmā honti, evamevaṃ ‘‘ekāyano ayaṃ, bhikkhave, maggo’’ti vuttepi asukamaggoti na tāva pākaṭo hoti. Nānappakārakā hi aniyyānamaggāpi maggātveva vuccanti. ‘‘Sattānaṃ visuddhiyā’’tiādimhi pana vutte ‘‘ayaṃ kira maggo cattāro upaddave hanati, tayo visese āvahatī’’ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissantīti vaṇṇaṃ bhāsanto ‘‘sattānaṃ visuddhiyā’’tiādimāha. Yathā ca satasahassagghanikapaṇḍukambalavāṇijopamā, evaṃ rattajambunadasuvaṇṇaudakappasādakamaṇiratanasuvisuddhamuttāratanadhotapavāḷādivāṇijūpamādayopettha āharitabbā.
正如百万金钱买来的青布毯商不能直接因其而称之为良毯，因人们未必识其品质。那些纤细如丝、颜色鲜亮、触感柔和的锦缎毯，才被人们识别与喜欢。若有人熟知，那些识不了的人也喜欢欣赏，因如此“一道俱行”的佛法说法，虽说“此道乃佛道”，但未必显然。虽有多种不同的道理，然名为道者同属佛道。关于“众生净化”等教义，正是因激励这些比库，须当持守、宣说、修习此法，故有此比喻。犹如百万金钱收购良毯商的比附般，须得取用。
Yadidanti nipāto, ye imeti ayamassa attho. Cattāroti gaṇanaparicchedo, tena na tato heṭṭhā na uddhanti satipaṭṭhānaparicchedaṃ dīpeti. Satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi. ‘‘Catunnaṃ , bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi, taṃ suṇātha…pe…. Ko ca, bhikkhave, kāyassa samudayo? Āhārasamudayā kāyasamudayo’’tiādīsu (saṃ. ni. 3.408) hi satigocaro satipaṭṭhānanti vuccati. Tathā ‘‘kāyo paṭṭhānaṃ, no sati. Sati paṭṭhānañceva sati cā’’tiādīsupi (paṭi. ma. 3.35). Tassattho – patiṭṭhāti asminti paṭṭhānaṃ. Kā patiṭṭhāti? Sati. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ. Padhānaṭṭhānanti vā paṭṭhānaṃ. Satiyā paṭṭhānaṃ satipaṭṭhānaṃ, hatthiṭṭhānaassaṭṭhānādīni viya. ‘‘Tayo satipaṭṭhānā, yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī’’ti (ma. ni. 3.311) etthāpi tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā ‘‘satipaṭṭhāna’’nti vuttā. Tassattho – paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho. Kena paṭṭhapetabbatoti? Satiyā. Satiyā paṭṭhānaṃ satipaṭṭhānanti. ‘‘Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī’’tiādīsu (saṃ. ni. 5.989) pana satiyeva ‘‘satipaṭṭhāna’’nti vuccati. Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkantitvā pakkhanditvā pavattatīti attho. Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ. Iti sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ. Idamidha adhippetaṃ.
这段标题所说为本文主旨。所谓“四”，即是数目，非大小，非彼上彼下，是指念处法总别。念处者，即三念处，乃修学四念处的基础。三念处之解释，就是诸依止之念处。有言“比库们，我说四念处之起和灭，尔等当受听。”(经文)此处“念处”即指上述三念处。又言“身为念处，非以念为念，如是。”此有说“置于”为念处义，即念为依止，故谓念住。置者，意为建立，成立。念住即念处。此处“置”为场所。“三念处者，依止者，行者得佛所命为三”（经文引用）是在有三念处的修行僧中，释尊所称念处，即是建立、推动之意。以念住而言，即是念处。或以“所置”为名，或以“受持”为义。此念处本身即为所置，亦即念处。此即本文所专注。
Yadi evaṃ, kasmā ‘‘satipaṭṭhānā’’ti bahuvacanaṃ? Satibahuttā. Ārammaṇabhedena hi bahukā etā satiyo. Atha maggoti kasmā ekavacanaṃ? Maggaṭṭhena ekattā. Catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti. Vuttañhetaṃ ‘‘maggoti kenaṭṭhena maggo? Nibbānagamanaṭṭhena, nibbānatthikehi magganīyaṭṭhena cā’’ti. Catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti. Ādito paṭṭhāya ca nibbānatthikehi maggīyanti, tasmā catassopi eko maggoti vuccanti . Evañca sati vacanānusandhinā sānusandhikāva desanā hoti, ‘‘mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi, taṃ suṇātha…pe… katamo ca, bhikkhave, mārasenappamaddano maggo? Yadidaṃ sattabojjhaṅgā’’tiādīsu (saṃ. ni. 5.224) viya hi yathā mārasenappamaddanoti ca sattabojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ. Evaṃ ekāyanamaggoti ca cattāro satipaṭṭhānāti ca atthato ekaṃ, byañjanamevettha nānaṃ. Tasmā maggaṭṭhena ekattā ekavacanaṃ, ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ.
若问“四念处”为何用复数形？因念有多种缘起所生，故多。何以道是单数？道则因一体故为一。四种念虽多，但依此一道而生。教言“一道为何道？涅槃之路，一切所求所趋之处。”(经)众生虽于身、心等多缘起处活动，依止此道卒至涅槃。故曰四念处虽复数，然是依止一道。依念缘起故名复数，依道本一故称单数。
Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti? Veneyyahitattā . Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanaṃ satipaṭṭhānaṃ. Diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ. Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ. Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ. Iti cattārova vuttā anūnā anadhikāti.
为何世尊说四念处至少？为使之切实可行。于懈怠妄行与见解内染之中，须有粗细二分。若精粗不明，则仅对粗重生懈惰之身观想，比库得大净化之道；对细微受境不执取，得轻微禅定；对妄想见解之粗不执取，得初念净化之道；对妄想细微波动不执取，得进一步净化。粗细观照如是递至四境界，故四念处说为至少不多。
Subhasukhaniccaattabhāvavipallāsapahānatthaṃ vā. Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā, tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ. Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā, tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccaattabhāvavipallāsapahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā.
此为修四念处之理趣之一，谓除身心杂染与颠倒。身为不妙，然众生于其中见美颠倒。此念处初为令除身之所起之不正见颠倒。受为痛苦故，有众生于痛苦中见为常见自我，念处次为令破此误见。以此三念处除为异信障碍，故言遍说。
Na kevalañca vipallāsapahānatthameva, atha kho caturoghayogāsavaganthaupādānaagatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā. Ayaṃ tāva pakaraṇanayo.
不仅仅为了断除谬见而已，而是为了断除四种病的结、烦恼的执着及其流转的障碍，目的也是为了通达四种食——这四种食的顿悟是必须认识的。这就是这一章的题旨所在。
Aṭṭhakathāyaṃ pana saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ. Yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato pacchimato uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃsampadamidaṃ veditabbaṃ. Nagaraṃ viya hi nibbānamahānagaraṃ . Dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo. Pācīnadisādayo viya kāyādayo.
于注疏中，以护持作为依止，又以统一皈依作为依止，且仅以念处修习作为依止，共有四者，如此说起。譬如有四个门，城中自西方而来者，携其西向所载之物，经西门进入城市；自南、又自西、北方而来者，亦分别携其所在方向所载之物，由相应门户进入城市，如此可知。此如同城市，涅槃犹如大城市；这八门如同八支超世之道；西南等方如同色身等内境。
Yathā pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, evaṃ kāyānupassanāmukhena āgacchantā cuddasavidhena kāyānupassanaṃ bhāvetvā kāyānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.
譬如自西方而来者，携带西向所载之物，由西门进入城市；如是，带着观身为首的观身根本，依三种不同方式修习观身，凭借对身观修习的建立、体会和止息，因圣道而达成唯一涅槃。
Yathā dakkhiṇato āgacchantā dakkhiṇadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā dakkhiṇadvārena nagarameva pavisanti, evaṃ vedanānupassanāmukhena āgacchantā navavidhena vedanānupassanaṃ bhāvetvā vedanānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.
譬如自南方而来者，携带南向所载之物，由南门进入城市；依此，以观受为首，依九种方法修习观受，凭对受的修习建立、体会与止息，因圣道而达成唯一涅槃。
Yathā pacchimato āgacchantā pacchimadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pacchimadvārena nagarameva pavisanti, evaṃ cittānupassanāmukhena āgacchantā soḷasavidhena cittānupassanaṃ bhāvetvā cittānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.
譬如自西方而来者，携其西向所载之物，由西门进入城市；依此，以观心为首，依十六种方法修习观心，凭对心的修习建立、体会与止息，因圣道而达成唯一涅槃。
Yathā uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ dhammānupassanāmukhena āgacchantā pañcavidhena dhammānupassanaṃ bhāvetvā dhammānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.
譬如自北方而来者，携北向所载之物，由北门进入城市；依此，以观法为首，依五种方法修习观法，凭对法的修习建立、体会与止息，因圣道而达成唯一涅槃。
Evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattārova vuttāti veditabbā.
如此，以六根作为依止，以七觉支作为依止，以专一念处作为依止，唯有以念处作为依止所缘，正如所说，只有这四者应当被认识。
Katamecattāroti kathetukamyatā pucchā. Idhāti imasmiṃ sāsane. Bhikkhaveti dhammapaṭiggāhakapuggalālapanametaṃ. Bhikkhūti paṭipattisampādakapuggalanidassanametaṃ. Aññepi ca devamanussā paṭipattiṃ sampādentiyeva, seṭṭhattā pana paṭipattiyā bhikkhubhāvadassanato ca, ‘‘bhikkhū’’ti āha. Bhagavato hi anusāsaniṃ sampaṭicchantesu bhikkhu seṭṭho, sabbappakārāya anusāsaniyā bhājanabhāvato, tasmā seṭṭhattā ‘‘bhikkhū’’ti āha. Tasmiṃ gahite pana sesā gahitāva honti rājagamanādīsu rājaggahaṇena sesaparisā viya. Yo ca imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hotīti paṭipattiyā bhikkhubhāvadassanatopi ‘‘bhikkhū’’ti āha . Paṭipannako hi devo vā hotu manusso vā, ‘‘bhikkhū’’ti saṅkhaṃ gacchatiyeva. Yathāha –
这四者为何？是何理由而说？此处于此教法中说：比库者，是受持法之人的称谓；比库者，是示现具足修行实践者的称号。虽还有诸天及人等等亦能具足修行，但最高最殊胜的是由修行成熟而显现比库之体，故称『比库』。世尊于教诲中所赞许者，比库为最胜者，因其守持教诲、勤修慈行，故称为比库。广义而言，比库等同随从或附属，如同乘车众众随车以称之。凡依此修行者，即名为比库；事实上无论天人或人类，凡依此行均同名比库，如同众多集合而成一体，皆称之为『比库』。犹如偈言所示──
‘‘Alaṅkato cepi samaṃ careyya,
『身虽饰饰亦平等安行，
Santo danto niyato brahmacārī;
心清净制御正修梵行；
Sabbesu bhūtesu nidhāya daṇḍaṃ,
于一切众生心怀恭敬，
So brāhmaṇo so samaṇo sa bhikkhū’’ti. (dha. pa. 142);
既是婆罗门亦是修行者，名为比库』。 (《法句经》142偈)
Kāyeti rūpakāye. Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto. Yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena. Kucchitānañhi paramajegucchānaṃ so āyotipi kāyo. Āyoti uppattideso. Tatrāyaṃ vacanattho, āyanti tatoti āyo. Ke āyanti? Kucchitā kesādayo. Iti kucchitānaṃ āyoti kāyo. Kāyānupassīti kāyamanupassanasīlo, kāyaṃ vā anupassamāno.
“身体”指的是色身。此处所谓色身，是指由身体诸部分及毛发等诸法集合而成的整体体躯，犹如手握马车形体等。举例说，如整体集合，犹如骺骨的节骨。骺骨乃是极为坚实的骨节，此处称为骺骨。‘骺骨’意为生起之处。这里‘讥论’一词意指‘诞生之因’。‘诞生’者，意即该处所生之骺骨。谁是该“诞生”？即骺骨及毛发等。所以骺骨的诞生即是身体的意思。身体观照者，即是身体观想的修习，若不观照身体，即为不观身体。
‘‘Kāye’’ti ca vatvāpi puna ‘‘kāyānupassī’’ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ. Tena na kāye vedanānupassī vā, cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti. Tathā na kāye aṅgapaccaṅgavimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī. Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo , tatthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujanako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti. Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati , yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti. Tenāhu porāṇā –
说到‘身体’，再说‘身体观照者’，这是第二次关于身体概念的把握，目的在于不混淆、清楚显露事理。因此不能是“观受者观身体”，也不能是“观心法者观身体”，而是指仅仅在名称为“身体”的事物上，以如实观察的方式明了，能够示现无需混淆的现象。如此，无论不是“身体”上诸部分离散成一法的观者，也不是执着毛发等微细部分的执取者。即使此处“身体”乃由毛发等各部分本体共同构成，正如车装载部分整体视为一体、城市诸构成视为一体、肺叶及咽喉等全体统摄视为一体的本体，皆以整体聚合为观照依据，通过深刻观察显现实相的集体聚合之形态。这里不仅仅是原初整体脱离的“身体”，无论男女、任何存在，其本质均如此。虽然实相整体的生起现象不同，但众生均有错误执着。因此过去有言：
‘‘Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;
‘见所不见，未见而复见，’
Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī’’ti. –
‘愚者陷阱中，陷陷不能出。’
Ghanavinibbhogādidassanatthanti vuttaṃ. Ādisaddena cettha ayampi attho veditabbo – ayañhi ekasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī. Kiṃ vuttaṃ hoti? Yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattaasubhabhūteyeva imasmiṃ kāye niccasukhaattasubhabhāvānupassī, atha kho kāyānupassī aniccadukkhānattaasubhākārasamūhānupassīyevāti. Atha vā yvāyaṃ parato ‘‘idha, bhikkhave, bhikkhu araññagato vā…pe… so satova assasatī’’tiādinā nayena assāsapassāsādicuṇṇikajātaaṭṭhikapariyosāno kāyo vutto, yo ca ‘‘idhekacco pathavikāyaṃ aniccato anupassati āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāyaṃ chavikāyaṃ cammakāyaṃ maṃsakāyaṃ ruhirakāyaṃ nahārukāyaṃ aṭṭhikāyaṃ aṭṭhimiñjakāya’’nti paṭisambhidāyaṃ (paṭi. ma. 3.35) kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato ‘‘kāye kāyānupassī’’ti evampi attho daṭṭhabbo.
此处言“不混淆的现象”之见，即是此意，也应当知道——在某一个身体观照者的意义上，不观其他法。何谓如是？譬如观水质者，即便水有无定形、痛苦、障碍等性质，并非观其常乐美好，而“身体观照者”则是观身体内生起之无常、苦、无我等事物集体。如释迦在论述“比库啊，若有比库入林修行……游息之间无数骨头”，以及“众多无常、不净毛发”等时，称之为“身体”，在细分观察中，身体即是此含盖各种部分的整体，这便是“观身体者”之含义。
Atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa yassa kassaci ananupassanato tassa tasseva pana kesālomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo. Apica ‘‘imasmiṃ kāye aniccato anupassati, no niccato’’tiādinā nayena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassānupassanatopi ‘‘kāye kāyānupassī’’ti evampi attho daṭṭhabbo.
又或如身体有所断裂、毁损，或有人取用，此处称为“身体”，意指未断离观察的毛发诸法多种事物的整体身，即身体诸部分事物众多的整体观照者。再者，对“此身非常”之说，以断别去取真谛，集众多无常的标志性质组成的整体身体观照亦是“观身体者”的意义。
Tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. So taṃ aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatīti veditabbo.
如是，此处在此身上观察身体的修行已成就的比库，依止于所谓身体诸无常等七种观察，随顺于无常而观此身，非随顺于常；随顺于苦而观，不随顺于乐；随顺于无我而观，不随顺于我；生厌离，而非生喜爱；清净，而非污染；断灭，而非生起；舍弃，而非采取。彼于无常观察者，断除对常的执见；于苦观察者，断除对乐的执见；于无我观察者，断除对我的执见；生厌离者，断除喜爱；清净者，断除贪爱；断灭者，断除生起；舍弃者，断除取着，如此当知。
Viharatīti iriyati. Ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, vīriyassetaṃ nāmaṃ. Ātāpo assa atthīti ātāpī. Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato. Satimāti kāyapariggāhikāya satiyā samannāgato. Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi. Tenevāha ‘‘satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī’’ti (saṃ. ni. 5.234). Tasmā ettha ‘‘kāye kāyānupassī viharatī’’ti ettāvatā kāyānupassanāsatipaṭṭhānakammaṭṭhānaṃ vuttaṃ hoti. Atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati, tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati. Tesaṃ dassanatthaṃ ‘‘ātāpī sampajāno satimāti idaṃ vutta’’nti veditabbaṃ.
「住」者，即行住坐卧之谓。热诚是于三界烦恼的振奋，即勤奋。谓勤奋者为热诚。正知者，具足正智之觉知。念者，具足身法守护之念。此因守护念而于观察对象生智慧而观察，非无念者得此观察。故云『比库，我说念是普遍』。因此此处云『于身观察身者住』，谓此身身观察的念住修法已经公布。另外，因无热诚者心内闭塞横逆，未经正知而妄行与违行，受困于妄行的放逸与执着，故不得此修法之正知。得正知者，因对诸法之阅历而得。所以为显此义，谓云『勤奋、正知、念具足』当知。
Iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañcassa dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ. Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā. Loketi tasmiṃyeva kāye. Kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto. Yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva, tasmā ‘‘pañcapi upādānakkhandhā loko’’ti vibhaṅge (vibha. 362) vuttaṃ. Lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ. Yaṃ panāha ‘‘tattha katamo loko? Sveva kāyo loko’’ti. Ayamevettha attho, tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo. Yasmā panettha abhijjhāgahaṇena kāmacchando , domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ.
如是观身观察身念住一切缘起的合摄已现，现今说明破除诸贪忧之法云。破除谓以劝戒或训诫加以制止。世间谓此身即在此肉体中，身乃为凡夫所有的身。由于肉体觉受等处的住着，故称为世间。身无常性弃离诸贪忧，若不仅于身，亦于受等存在诸处弃离贪忧，故云『五取蕴是世间』。世间之称，彼诸法相者之由。云何，何者是世间？曰：「自身即是世间。」此即教义。在此世间中，贪忧之执受业感情之结连，彼欲求、嗔恨相随行故，透过盖障二种之义理导致其去除盖障之说应知。
Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena pana kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena ca kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ. Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti. Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti. Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti.
特别说明，此处因贪欲规约由身具足而生起请求，即贪欲之主根；憎恨规约由身退失而生起阻碍，即憎恨之敌对。贪欲由身生执着，憎恨由身生极端厌恶。由贪欲出发，勾引心意诸美好暂乐之憧憬；由憎恨生起，则破坏心意诸不美恶暂之厌弃。此缘结使合一，称为缘合体现。合一体包括缘感相称及合一坚固。缘感者，谓既无请求亦无敌对，同时无厌恶也无欢喜，由此能达心无偏废。故称缘合者即此：彼既无请求无敌，无厌无喜，既不弃离现法，亦不迁移，而能达到这种合一。
Aparo nayo ‘‘kāye kāyānupassī’’ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ. ‘‘Viharatī’’ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ. ‘‘Ātāpī’’tiādīsu ātāpena sammappadhānaṃ, satisampajaññena sabbatthikakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā, satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā, abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ.
另一引导文云「于身观察身者」,于此是讲述观察修法。云「住」指此修行处之修持。云「热诚」等指由热诚所发出的正精进，以正念正知全面善修此行法，以念观身为依止，得止虑、得慧观，且通过对贪忧的调伏而得修行果效，此当了知。
Vibhaṅge pana ‘‘anupassī’’ti tattha katamā anupassanā? Yā paññā pajānanā…pe… sammādiṭṭhi. Ayaṃ vuccati anupassanā. Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato. Tena vuccati anupassīti.
论集云「观察者」指何？即于诸法生智慧，产生正见，此即谓观察。由此观察者即为具此状态：应来者、相应者、亲近者、随近者、到来者、相称者、完足者、具足者。故云「观察者」者如此义也。
Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati. Tena vuccati viharatīti.
所谓「住」者，即行走、转动、追持、守护、维持、修行、住持等之义，故此谓之住。
Ātāpīti tattha katamo ātāpo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo. Ayaṃ vuccati ātāpo. Iminā ātāpena upeto hoti…pe… samannāgato. Tena vuccati ātāpīti.
所谓「精进」者，于此中何为精进？即心力的努力开始……即正精进。此便称为精进。由此精进得以成熟……具足故，故此谓为精进。
Sampajānoti tattha katamaṃ sampajaññaṃ? Yā paññā pajānanā…pe… sammādiṭṭhi. Idaṃ vuccati sampajaññaṃ. Iminā sampajaññena upeto hoti…pe… samannāgato. Tena vuccati sampajānoti.
所谓「正知」者，何为正知？即智慧的觉知……即正见。此称为正知。由于此正知得以成熟……而具足，故此谓为正知。
Satimāti tattha katamā sati? Yā sati anussati…pe… sammāsati. Ayaṃ vuccati sati. Imāya satiyā upeto hoti…pe… samannāgato. Tena vuccati satimāti.
所谓「念」者，何为念？即具足念头之忆念……即正念。此谓之念。借此念得以成熟……而具足，故此称为念。
Vineyya loke abhijjhādomanassanti tattha katamo loko? Sveva kāyo loko, pañcapi upādānakkhandhā loko. Ayaṃ vuccati loko. Tattha katamā abhijjhā? Yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo, ayaṃ vuccati abhijjhā. Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ…pe… dukkhā vedanā. Idaṃ vuccati domanassaṃ. Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā vūpasantā samitā vūpasamitā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati vineyya loke abhijjhādomanassanti (vibha. 356) evametesaṃ padānamattho vutto. Tena saha ayaṃ aṭṭhakathānayo yathā saṃsandati, evaṃ veditabbo. Ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā.
「调伏世间之贪忧」者，此处所指为何世界？即自身身体为世界，五蕴之执着亦为世界。此即所谓世界。何为贪？即贪欲、偏贪、附着、随顺、致使心生欢喜依恋之贪，为心之执着偏爱，此即贪。何为忧？即心所不善、苦恼、由心触引生之苦感。此谓忧。由于此贪与忧，世间被调伏、已调伏、安住、平息、止息、断灭、消弭、消散、止息、断除、安乐、欢喜、离苦、灭尽，故名为调伏世间之贪忧。此即此处众语之义。与此一道此三藏注疏之理理相合，应当如此明了。此即专论身念处修学之义旨说明。
Vedanāsu… citte… dhammesu dhammānupassī viharati…pe… vineyya loke abhijjhādomanassanti ettha pana vedanānupassīti evamādīsu vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ. Vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā, tā ca lokiyā eva. Cittampi lokiyaṃ, tathā dhammā. Tesaṃ vibhāgo niddesavāre pākaṭo bhavissati. Kevalaṃ panidha yathā vedanā anupassitabbā, tathā anupassanto vedanāsu vedanānupassīti veditabbo. Esa nayo cittadhammesupi. Kathañca vedanā anupassitabbāti? Sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato. Yathāha –
于受、心、法上分别观照法，住持观察……调伏世间之贪忧者。此处对受之观察，乃由此而论，谓受之种类，于此复有说明，即为身念处。受有三种，即为世俗之受。心亦为世俗，法亦复如是。其别之处将在随后的诠释中显现。仅以受观为例，应当如是观照受。受当般观察为：乐为受，苦为受，非苦非乐为受，且无常性。譬如——
‘‘Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;
『谁能在苦中见苦，于苦见苦而不生苦恼；』
Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato;
『谁能在无苦安乐中见安乐，于无苦安乐中不生执著，能观无常；』
Sa ve sammaddaso bhikkhu, upasanto carissatī’’ti. (saṃ. ni. 4.253);
『彼即是正见沙门，内心清净当修行。』（《增支部·第二卷》第四二五三经）
Sabbā eva cetā dukkhātipi anupassitabbā. Vuttañhetaṃ ‘‘yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī’’ti (saṃ. ni. 4.259). Sukhadukkhatopi ca anupassitabbā. Yathāha ‘‘sukhā vedanā ṭhitisukhā vipariṇāmadukkhā’’ti (ma. ni. 1.464) sabbaṃ vitthāretabbaṃ. Apica aniccādisattānupassanāvasenapi anupassitabbā. Sesaṃ niddesavāreyeva pākaṭaṃ bhavissati. Cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādisattānupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ. Dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantāsantādibhedānañca vasena anupassitabbā. Sesaṃ vuttanayameva. Kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādilokesupi taṃ pahīnameva. Nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ. Yato vā ekattha pahīnaṃ sesesupi pahīnaṃ hoti. Tenevassa tattha pahānadassanatthampi evaṃ vuttanti veditabbanti.
一切心所虽俱受苦，却不得不观察。经中说『诸有情所感受者，皆谓为苦。』（《增支部·第四卷二五九经》）痛苦与快乐亦当无漏观看。如经言『快乐受法，虽常乐，转变时即苦受』（《中部·第一卷四六四经》），应悉细分详察。甚至对无常诸法的观察缘由，若不观察，则后续佛法的说明不能显现。不应忽视诸心法中的主体、所缘、因缘、伴生、所作、所感诸关系变化，以及无常诸法所引发生灭变化、内心所生不同贪欲断相等区别。如诸法共同特性、根本特性为无我之空性及无常诸法作相异动变化亦应观察。此等皆在经典已明说。况且若身心中已断贪忧，则身心所感受之痛苦亦断。经文广泛说此理，因断即断，断尽方断。故此理为彼断证的显现所依，如是可知。
Uddesavārakathāvaṇṇanā niṭṭhitā. · 总说段论释完毕。
Kāyānupassanāānāpānapabbavaṇṇanā身随观之入出息品解释
§107
107. Idāni seyyathāpi nāma cheko vilīvakārako thūlakilañjasaṇhakilañjacaṅkoṭakapeḷāpuṭādīni upakaraṇāni kattukāmo ekaṃ mahāveṇuṃ labhitvā catudhā bhinditvā tato ekekaṃ veṇukhaṇḍaṃ gahetvā phāletvā taṃ taṃ upakaraṇaṃ kareyya, evameva bhagavā satipaṭṭhānadesanāya sattānaṃ anekappakāravisesādhigamaṃ kattukāmo ekameva sammāsatiṃ ‘‘cattāro satipaṭṭhānā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharatī’’tiādinā nayena ārammaṇavasena catudhā bhinditvā tato ekekaṃ satipaṭṭhānaṃ gahetvā vibhajanto ‘‘kathañca bhikkhave’’tiādinā nayena niddesavāraṃ vattumāraddho.
107. 如今譬喻，有小孩想制成一种用具，如大笛子，将大竹子破成四段，然后各取竹节削制成四个用具。世尊讲授念处法门时，亦如是，以正念法作整体，分拆为四正念，逐一分别说明：「比库，四念处安住。何者为四？此，比库，于身察身安住……」以此说方便，将四念处分开教说讲解。
Tattha kathañcātiādi vitthāretukamyatā pucchā. Ayaṃ panettha saṅkhepattho – bhikkhave, kena ca pakārena bhikkhu kāye kāyānupassī viharatīti? Esa nayo sabbapucchāvāresu. Idha, bhikkhave, bhikkhūti, bhikkhave, imasmiṃ sāsane bhikkhu. Ayañhettha idha-saddo sabbappakārakāyānupassanānibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca. Vuttañhetaṃ ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139). Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.
此处何以如此讲述分拆？此为引导诠释要点之问答。今所说之由，是问：『比库，怎么样修习身念处安住？』此语、此法起于一个完全明了安住身念处的比库。比库，在此教法中，指的是依此法门修行的比库。此处词语涵盖了所有身念处修学的学人。又据经中所说：「此即出家人，独觉圣者所传之法，空化己执异教，不立他法」（《中部·第一卷一三九经》）。故「此教法中之比库」，即指依本法令修行戒定慧三学的比库。
‘‘Araññagato vā…pe… suññāgāragato vā’’ti idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpanaṃ. Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ kammaṭṭhānavīthiṃ otarituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati, tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya. Athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā, evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā rukkhamūlaṃ vā suññāgāraṃ vā pavesetvā tattha satipaṭṭhānārammaṇatthambhe satiyottena bandhitabbaṃ. Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca. Tenāhu porāṇā –
“或者行至于林中……或者入空舍中”，此语乃与此处四念处修习相称的静室安置灯明。此比库长期以来于色等境界起于身心修习道路，不愿离散，状如聚塔旁之跑者，始终奔赴。故正如牧牛人以聚塔牛为养护目标，饮尽牛奶后欲制伏幼牛，牵引至一隅，立大柱以系之。幼牛心中惊惧，欲逃离而不能，即坐或卧于柱旁。此处亦复如是，比库通过修习色等境界长时积累烦躁之心，欲制伏其恶心，遂入于林中、树根下、空舍中，安住于此，心以觉支（念根）为柱，系缚于此。此心虽往复惊动，尚未断舍前境，未得坚固觉支，不可逃出，便以此景境安住，或坐或卧。故古人云——
‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha;
“如柱可系牛，欲制牛者，理应如是系心；
Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti.
当系心于此，念觉支所在，坚固牢牢。”
Evamassa taṃ senāsanaṃ bhāvanānurūpaṃ hoti. Tena vuttaṃ ‘‘idamassa satipaṭṭhānabhāvanānurūpasenāsanapariggahaparidīpana’’nti.
如此此静室即与修习相称安置。故称“与此处四念处修习相称的静室安置灯明”。
Apica yasmā idaṃ kāyānupassanāya muddhabhūtaṃ sabbabuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ sampādetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva jhānaṃ pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ pāpuṇituṃ. Tasmāssa anurūpasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.
再者，此乃修身观根本显露，乃诸佛、辟支佛、佛陀弟子等成就殊胜智慧所见诸法安住之处，为入出息念修习法门，男女老少和声韵皆涵盖之村落，不离城镇，不易建立，在乡野修定苦行多有困难。然于野外修行者，易得此处静室，依习入出息念，于第四禅得至涅槃，断尽杂染，成佛道庄严。故世尊示明适当静室，故说“林中行住者也”等。
Vatthuvijjācariyo viya hi bhagavā. So yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpaṃ senāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati. Tato tattha kammaṭṭhānaṃ anuyuñjantena yoginā anukkamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.
世尊如织布老师。织布老师观察城中之家，察看适宜之处后，方才指示“此处可设城宅”，使王家得大威望。世尊亦复如是，察看此处修道之所，指示“此处宜修习禅定”。依其所修，修行人渐进阿拉汉果，得大尊敬，称“世尊实为正觉者”。
Ayaṃ pana bhikkhu dīpisadisoti vuccati. Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena cattāro magge ceva cattāri ariyaphalāni ca gaṇhāti. Tenāhu porāṇā –
此比库被称为『灯火行者』。譬如威严的火炬王，隐藏于密林的草丛、林中或山间草舍，野猪、鹿等野兽依止于林间，他亦如是，精进修习于森林诸业处，比库按正当方法摄取四圣道及四圣果。古人因此有言——
‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige;
『若称火炬者，隐匿其中摄野兽；
Tathevāyaṃ buddhaputto, yuttayogo vipassako;
如同此佛子，禅定慧修持；
Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti.
入于深林中，摄取至上果。』
Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha. Ito paraṃ imasmiṃ tāva ānāpānapabbe yaṃ vattabbaṃ siyā, taṃ visuddhimagge vuttameva.
世尊显示其坚勇速进、业力果报之基，称之为『入林者』等。此后，于此修习入出息念者，应行之法悉被述及，此即清净之道上所说内容。
Tassa pana imesaṃ ‘‘dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhatī’’ti evaṃ vuttānaṃ assāsapassāsānaṃ vasena sikkhato assāsapassāsanimitte cattāri jhānāni uppajjanti. So jhānā vuṭṭhahitvā assāsapassāse vā pariggaṇhāti jhānaṅgāni vā. Tattha assāsapassāsakammiko ‘‘ime assāsapassāsā kiṃ nissitā, vatthuṃ nissitā, vatthu nāma karajakāyo, karajakāyo nāma cattāri mahābhūtāni upādārūpañcā’’ti evaṃ rūpaṃ pariggaṇhāti, tato tadārammaṇe phassapañcamake nāmanti evaṃ nāmarūpaṃ pariggahetvā tassa paccayaṃ pariyesanto avijjādipaṭiccasamuppādaṃ disvā ‘‘paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī’’ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti. Idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ.
此人习此时已知『长而深长地呼吸…以此具呼吸调息，我将观察身体作用以安静』等教法，以呼吸为所修习因缘，由此生四禅。比库成就禅定后，于呼吸作用间分辨摄受禅支。其于呼吸活动作观者言：『这呼吸依此而起，是所依止之地，此地名为身躯，身躯即由四大及依止之五蕴所成。』观身色境后，于触五蕴中依止，依怙无明等了解缘起法：『缘起法以缘为缘而生，此无他者、人非所异』。断除欲、瞋、痴三毒于依止境中，凭此智慧加强正观，渐进达到阿拉汉果位。这是单一比库至得阿拉汉解脱的过程之详述。
Jhānakammikopi ‘‘imāni jhānaṅgāni kiṃ nissitāni, vatthuṃ nissitāni. Vatthu nāma karajakāyoti jhānaṅgāni nāmaṃ, karajakāyo rūpa’’nti nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesanto avijjādipaccayākāraṃ disvā ‘‘paccayapaccayuppannadhammamattamevetaṃ, añño satto vā puggalo vā natthī’’ti vitiṇṇakaṅkho sappaccayanāmarūpe tilakkhaṇaṃ āropetvā vipassanaṃ vaḍḍhento anukkamena arahattaṃ pāpuṇāti, idaṃ ekassa bhikkhuno yāva arahattā niyyānamukhaṃ.
修习禅定者问：“这些禅定所依止的四禅支是什么？其根本所依止为何？”禅定支被称为“依止身”，这里的依止身即指色法（物质形态）。如是对色法与名法这二者的说明，继而探求它们因缘的真相，见到由无明等所生的因缘状态，断除怀疑，认识缘起法仅如其所是，而无另一实体或个别众生存在。由此增长内观禅定，并循序渐进达到阿拉汉果位，此乃一比库证入阿拉汉果位涅槃之过程，至阿拉汉解脱为止。
Iti ajjhattaṃ vāti evaṃ attano vā assāsapassāsakāye kāyānupassī viharati. Bahiddhā vāti parassa vā assāsapassāsakāye. Ajjhattabahiddhā vāti kālena attano, kālena parassa assāsapassāsakāye. Etenassa paguṇakammaṭṭhānaṃ aṭṭhapetvā aparāparaṃ sañcaraṇakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhati.
所谓内在者，是指住于自身呼吸之内，观照己身之呼吸；外在者，则是住于他者呼吸之外。内外兼具者，乃指时而观自心呼吸，时而观他人呼吸。此为分辨修习之次第，轮流次第加以行持。然于某一时刻，内观外观二法不可皆得俱具。
Samudayadhammānupassī vāti yathā nāma kammārabhastañca gaggaranāḷiñca tajjañca vāyāmaṃ paṭicca vāto aparāparaṃ sañcarati, evaṃ bhikkhuno karajakāyañca nāsāpuṭañca cittañca paṭicca assāsapassāsakāyo aparāparaṃ sañcarati. Kāyādayo dhammā samudayadhammā, te passanto ‘‘samudayadhammānupassī vā kāyasmiṃ viharatī’’ti vuccati. Vayadhammānupassī vāti yathā bhastāya apanītāya gaggaranāḷiyā bhinnāya tajje ca vāyāme asati so vāto nappavattati , evameva kāye bhinne nāsāpuṭe viddhaste citte ca niruddhe assāsapassāsakāyo nāma nappavattatīti kāyādinirodhā assāsapassāsanirodhoti evaṃ passanto ‘‘vayadhammānupassī vā kāyasmiṃ viharatī’’ti vuccati. Samudayavayadhammānupassī vāti kālena samudayaṃ, kālena vayaṃ anupassanto. Atthi kāyoti vā panassāti kāyova atthi, na satto, na puggalo, na itthī, na puriso, na attā, na attaniyaṃ, nāhaṃ, na mama, na koci, na kassacīti evamassa sati paccupaṭṭhitā hoti.
所谓观察生起法者，如同喉部及气管因吸气和呼气交替运动而生起，呼吸体亦依赖于依止身、鼻孔与心识而交替运动。色身等现象，即为生起法，修习者若观此法，则称为“在身上观察生起法”。观察灭尽法则如同喉部、气管因断气或气管阻塞，致呼吸终止不再运作；色身、鼻孔及意识断绝，呼吸停止，称为“在身上观察灭尽法”。观察生起与灭尽法，则时而观生起，时而观灭尽，保持轮替。此时应知色身实有，而非存有自性实体，如非生命体、非个体人、非男女、非我、非我的、非某人所有，正是观照的本位。
Yāvadevāti payojanaparicchedavavatthāpanametaṃ. Idaṃ vuttaṃ hoti – yā sati paccupaṭṭhitā hoti, sā na aññatthāya. Atha kho yāvadeva ñāṇamattāya aparāparaṃ uttaruttari ñāṇapamāṇatthāya ceva satipamāṇatthāya ca, satisampajaññānaṃ vuḍḍhatthāyāti attho. Anissito ca viharatīti taṇhānissayadiṭṭhinissayānaṃ vasena anissito viharati. Na ca kiñci loke upādiyatīti lokasmiṃ kiñci rūpaṃ vā…pe… viññāṇaṃ vā ‘‘ayaṃ me attā vā attaniyaṃ vā’’ti na gaṇhāti. Evampīti upariatthaṃ upādāya sampiṇḍanattho pikāro. Iminā pana padena bhagavā ānāpānapabbadesanaṃ niyyātetvā dasseti.
谓之“至于何时”，指达至断证目的之时。此处讲说，所观境界若确立于念处，虽然不为他有。又，凭智慧层层增长，念与正知成熟，是谓念正知的增长。且能独立不依赖外缘，断欲断见为根本，离诸依赖而修习。对世间事物不生我执，亦不认为“这是我的我，彼非我彼”，无任何主从关系，无我所有。此为正念立基之义。藉此修习，世尊于安住入出息观而引导示现此义。
Tattha assāsapassāsapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa assāsapassāsavasena abhiniviṭṭhassa bhikkhuno yāva arahattā niyyānamukhanti.
此处以呼吸身的依止解说苦圣谛，言其因生苦；其起者，谓由世间初发欲望；结集诸苦故解脱灭苦的圣谛实相；苦的认识即断除苦的起因；苦的灭尽更是断绝所有烦恼；由此得生圣道，即正确的修道法，乘此苦灭道四圣谛的智慧，具足调伏身心，证入涅槃。此乃一比库以呼吸身之观苦得入阿拉汉涅槃之法。
Ānāpānapabbavaṇṇanā niṭṭhitā. · 入出息节之解释已毕。
Iriyāpathapabbavaṇṇanā威仪路节之解释
§108
108. Evaṃ assāsapassāsavasena kāyānupassanaṃ vibhajitvā idāni iriyāpathavasena vibhajituṃ puna caparantiādimāha. Tattha kāmaṃ soṇasiṅgālādayopi gacchantā ‘‘gacchāmā’’ti jānanti. Na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpañhi jānanaṃ sattūpaladdhiṃ na pajahati , attasaññaṃ na ugghāṭeti , kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ pajahati, attasaññaṃ ugghāṭeti, kammaṭṭhānañceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko gacchati, kassa gamanaṃ, kiṃ kāraṇā gacchatī’’ti evaṃ sampajānanaṃ sandhāya vuttaṃ. Ṭhānādīsupi eseva nayo.
第108节。以呼吸身的行为分辨禅修者，现在又复欲以行迹分辨，譬如说，当他人行走时喇叭鸟等知其欲行：“我们去吧。”这并非仅凭此知而说。唯有此类认识无法断除对众生的执着，亦不能开启自我之真实，亦无法成就禅修功夫。然则此比库内观此知，断除众生执着，揭示真实自性，真正成就禅修。对此智慧，也就了知“谁行走？谁的行走？为何行走？”及至此般通达连续之理，乃以此方式辨识彼处所等。
Tattha ko gacchatīti na koci satto vā puggalo vā gacchati. Kassa gamananti na kassaci sattassa vā puggalassa vā gamanaṃ. Kiṃ kāraṇā gacchatīti cittakiriyavāyodhātuvipphārena gacchati. Tasmā esa evaṃ pajānāti ‘‘gacchāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa purato abhinīhāro gamananti vuccati. Ṭhānādīsupi eseva nayo.
其处为何处？无有任何众生或个人实质上行走。为谁行走？无任何众生或个人的行走存在。何因缘行走？乃因心行风元素之变异而有行走。故如是知『我行走』，心生起，风起动，风显现，乃心行风元素变化，于整体身前推进，称为行走。于地方等亦是此引领。
Tatrāpi hi ‘‘tiṭṭhāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalakāyassa koṭito paṭṭhāya ussitabhāvo ṭhānanti vuccati. ‘‘Nisīdāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena heṭṭhimakāyassa samiñjanaṃ uparimakāyassa ussitabhāvo nisajjāti vuccati. ‘‘Sayāmī’’ti cittaṃ uppajjati, taṃ vāyaṃ janeti, vāyo viññattiṃ janeti, cittakiriyavāyodhātuvipphārena sakalasarīrassa tiriyato pasāraṇaṃ sayananti vuccatīti.
又在彼处生起『我站立』之心，风起动，风显现，因心行风元素之变，整体身支撑留息现象称为站立。生起『我坐下』之心，风起动，风显现，因心行风元素之变，身下部收敛，身上部留息现象称为坐下。生起『我躺卧』之心，风起动，风显现，因心行风元素之变，整体身侧向展开，休息现象称为躺卧。
Tassa evaṃ pajānato evaṃ hoti ‘‘satto gacchati satto tiṭṭhatī’’ti vuccati. Atthi pana koci satto gacchanto vā ṭhito vā natthi. Yathā pana ‘‘sakaṭaṃ gacchati sakaṭaṃ tiṭṭhatī’’ti vuccati, na ca kiñci sakaṭaṃ nāma gacchantaṃ vā tiṭṭhantaṃ vā atthi. Cattāro pana goṇe yojetvā chekamhi sārathimhi pājente ‘‘sakaṭaṃ gacchati sakaṭaṃ tiṭṭhatī’’ti vohāramattameva hoti, evameva ajānanaṭṭhena sakaṭaṃ viya kāyo. Goṇā viya cittajavātā. Sārathi viya cittaṃ. Gacchāmi tiṭṭhāmīti citte uppanne vāyodhātu viññattiṃ janayamānā uppajjati, cittakiriyavāyodhātuvipphārena gamanādīni pavattanti. Tato ‘‘satto gacchati, satto tiṭṭhati, ahaṃ gacchāmi, ahaṃ tiṭṭhāmī’’ti vohāramattaṃ hotīti. Tenāha –
从此如是理解，故说『众生行走，众生站立』。然实无有众生于行走或站立。譬如说『车轮行走，车轮站立』，然无实车轮行走或站立。四轮合缔，驾于车驾，上下通力谓之车轮行走与站立，亦如无明所成之身似车轮。轮如心行风，马车如心。心产生『我行走，我站立』时，风元素显现，心行风变化生起，行走等现象因之发生。由此仅为言说『众生行走，众生站立，我行走，我站立』，仅限于言说。
‘‘Nāvā mālutavegena, jiyāvegena tejanaṃ;
故曰：『舟行非疾速，生命非迅速；
Yathā yāti tathā kāyo, yāti vātāhato ayaṃ.
身体随行，乃被风所动；
Yantaṃ suttavaseneva, cittasuttavasenidaṃ;
示众皆知，心亦如是。
Payuttaṃ kāyayantampi, yāti ṭhāti nisīdati.
连结着身体的部分，也有走、立、坐的动作。
Ko nāma ettha so satto, yo vinā hetupaccaye;
何谓此处之「有」？是指缺乏因缘条件者之存在；
Attano ānubhāvena, tiṭṭhe vā yadi vā vaje’’ti.
凭其自身体验，或立或移或颠倒。
Tasmā evaṃ hetupaccayavaseneva pavattāni gamanādīni sallakkhento esa gacchanto vā gacchāmīti pajānāti, ṭhito vā, nisinno vā, sayāno vā sayānomhīti pajānātīti veditabbo.
因此，应知此有者乃依因缘条件如实发生，其走动等行为皆属显著特征，无论行走、站立、坐卧，皆有自觉。
Yathā yathā vā panassa kāyo paṇihito hoti, tathā tathā naṃ pajānātīti sabbasaṅgāhikavacanametaṃ. Idaṃ vuttaṃ hoti – yena yena vā ākārena tassa kāyo ṭhito hoti, tena tena naṃ pajānāti. Gamanākārena ṭhitaṃ gacchatīti pajānāti. Ṭhānanisajjāsayanākārena ṭhitaṃ sayānoti pajānātīti.
虽以身体各处做出不同动作，彼亦不自知，此乃普通大众言语。此中教说称：无论身体以何形态立着，彼必未识；以走的形态立着，则能知为走着；以立坐卧形态存在，能知为坐卧，值得理解。
Iti ajjhattaṃ vāti evaṃ attano vā catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. Bahiddhā vāti parassa vā catuiriyāpathapariggaṇhanena. Ajjhattabahiddhā vāti kālena attano, kālena parassa catuiriyāpathapariggaṇhanena kāye kāyānupassī viharati. Samudayadhammānupassī vātiādīsu pana ‘‘avijjāsamudayā rūpasamudayo’’tiādinā (paṭi. ma. 1.49) nayena pañcahākārehi rūpakkhandhassa samudayo ca vayo ca nīharitabbo. Tañhi sandhāya idha ‘‘samudayadhammānupassī vā’’tiādi vuttaṃ. Atthi kāyoti vā panassātiādi vuttasadisameva.
所谓内观，是指依持四威仪自在观察自身身体；所谓外观，是指依持四威仪观察他人身体；所谓内外观，是指时而观察己身，时而观察他人，皆依四威仪修持身体观察。至于观法起灭，如《巴提》一书第1章49节所说：「无明之起灭即是色之起灭」等言，乃以五蕴中的色蕴为对象，观其起与住与灭。故此处言「观法之起灭者」等，亦即是此义。身或他之说法皆如是。
Idha pana catuiriyāpathapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ , ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catūiriyāpathapariggāhakassa bhikkhuno yāva arahattā niyyānamukhanti.
在此，四种行门（即四念处）作为取法具，止观于苦圣谛，其中先起的嗔恨为集谛，二者相对，分别为灭谛，即无嗔恨之苦滅为灭谛，以及由此生起的圣道，即苦因集灭三谛之道。这样以四圣谛如实发扬，当以此四种行门作为取具的比库，直至阿拉汉果位涅槃入灭为止。
Iriyāpathapabbavaṇṇanā niṭṭhitā. · 威仪路节之解释已毕。
Catusampajaññapabbavaṇṇanā四正知节之解释
§109
109. Evaṃ iriyāpathavasena kāyānupassanaṃ vibhajitvā idāni catusampajaññavasena vibhajituṃ puna caparantiādimāha. Tattha abhikkante paṭikkanteti ettha tāva abhikkantaṃ vuccati gamanaṃ. Paṭikkantaṃ nivattanaṃ. Tadubhayampi catūsu iriyāpathesu labbhati. Gamane tāva purato kāyaṃ abhiharanto abhikkamati nāma. Paṭinivattento paṭikkamati nāma. Ṭhānepi ṭhitakova kāyaṃ purato onāmento abhikkamati nāma. Pacchato apanāmento paṭikkamati nāma. Nisajjāyapi nisinnakova āsanassa purimaaṅgābhimukho saṃsaranto abhikkamati nāma. Pacchimaaṅgappadesaṃ pacchā saṃsaranto paṭikkamati nāma. Nipajjāyapi eseva nayo.
109. 如此以行门来分别观身，现在饮用四正断来分别身等事，故复言“若干等”。其中，‘前行’即为‘去’，‘反行’即为‘还’，二者皆现于四行门中。于前行中，在前方面身体作动称‘前进’；反行中称‘后退’。立止时如在原处身体前面稍动称‘前行’；向后稍动称‘反行’。坐姿时如坐具前缘身旁移动称‘前行’，离开坐具后缘移动称‘反行’。下蹲时亦同。
Sampajānakārī hotīti sampajaññena sabbakiccakārī, sampajaññameva vā kārī. So hi abhikkantādīsu sampajaññaṃ karoteva, na katthaci sampajaññavirahito hoti. Tattha sātthakasampajaññaṃ sappāyasampajaññaṃ gocarasampajaññaṃ asammohasampajaññanti catubbidhaṃ sampajaññaṃ. Tattha abhikkamanacitte uppanne cittavaseneva agantvā ‘‘kiṃ nu me ettha gatena attho atthi natthī’’ti atthānatthaṃ pariggaṇhitvā atthapariggahaṇaṃ sātthakasampajaññaṃ. Tattha ca atthoti cetiyadassanabodhidassanasaṅghadassanatheradassanaasubhadassanādivasena dhammato vaḍḍhi. Cetiyaṃ vā bodhiṃ vā disvāpi hi buddhārammaṇaṃ saṅghadassanena saṅghārammaṇaṃ pītiṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. There disvā tesaṃ ovāde patiṭṭhāya asubhaṃ disvā tattha paṭhamajjhānaṃ uppādetvā tadeva khayavayato sammasanto arahattaṃ pāpuṇāti. Tasmā etesaṃ dassanaṃ sātthakaṃ. Keci pana ‘‘āmisatopi vaḍḍhi atthoyeva, taṃ nissāya brahmacariyānuggahāya paṭipannattā’’ti vadanti.
所谓正断行者，以正断为业行者，或乃以正断而行。此于诸前行中，常以正断为业，绝非无正断者。此中正断可分为四种：利正断、善正断、通正断、无迷正断。于前行心生起时，心识现于彼中，观其利害，计较其义，此属利正断。义即为助念觉照、觉悟、僧团觉照、长老觉照、不善显显等增加法，即加深法义。见佛所现圣迹等时，生起喜悦，因灭乐而得阿拉汉果；见三法显现不善等，生起初禅，由灭乐得阿拉汉果。故此观见为利正断。有些人说：“虽然食欲亦为增益，但因修行依止故起。”
Tasmiṃ pana gamane sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggahaṇaṃ sappāyasampajaññaṃ. Seyyathidaṃ, cetiyadassanaṃ tāva sātthakaṃ. Sace pana cetiyassa mahāpūjāya dasadvādasayojanantare parisā sannipatanti. Attano vibhavānurūpaṃ itthiyopi purisāpi alaṅkatappaṭiyattā cittakammarūpakāni viya sañcaranti. Tatra cassa iṭṭhe ārammaṇe lobho, aniṭṭhe paṭigho, asamapekkhane moho uppajjati, kāyasaṃsaggāpattiṃ vā āpajjati, jīvitabrahmacariyānaṃ vā antarāyo hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ hoti. Vuttappakāraantarāyābhāve sappāyaṃ. Bodhidassanepi eseva nayo. Saṅghadassanampi sātthaṃ. Sace pana antogāme mahāmaṇḍapaṃ kāretvā sabbarattiṃ dhammassavanaṃ kārentesu manussesu vuttappakāreneva janasannipāto ceva antarāyo ca hoti, evaṃ taṃ ṭhānaṃ asappāyaṃ. Antarāyābhāve sappāyaṃ. Mahāparisaparivārānaṃ therānaṃ dassanepi eseva nayo.
于是前行中计算善不善，谓之善取持，即善正断。如见圣迹即利正断。若圣迹有大布施，诸会众齐集，如适合其威德，男女亦如品行完备、由心所作诸行为，行走其中。于适所生贪，非适所生恚，非平等心之痴，生身执，或生命障碍，故为非善境；布施善法障碍者必无善，如见佛迹亦同；见僧迹亦是利正断。若于内寺造大楼，终日闻法，诸人皆共集，亦为善障碍，不为善所资助。弟子长老见之亦为利正断。
Asubhadassanampi sātthaṃ. Tadatthadīpanatthañca idaṃ vatthu – eko kira daharabhikkhu sāmaṇeraṃ gahetvā dantakaṭṭhatthāya gato. Sāmaṇero maggā okkamitvā purato gacchanto asubhaṃ disvā paṭhamajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasanto tīṇi phalāni sacchikatvā uparimaggatthāya kammaṭṭhānaṃ pariggahetvā aṭṭhāsi. Daharo taṃ apassanto ‘‘sāmaṇerā’’ti pakkosi. So ‘‘mayā pabbajitadivasato paṭṭhāya bhikkhunā saddhiṃ dve kathā nāma na kathitapubbā. Aññasmimpi divase uparivisesaṃ nibbattessāmī’’ti cintetvā ‘‘kiṃ, bhante’’ti paṭivacanaṃ adāsi. Ehīti ca vutte ekavacaneneva āgantvā ‘‘bhante, iminā tāva maggena gantvā mayā ṭhitokāse muhuttaṃ puratthābhimukho ṭhatvā olokethā’’ti āha. So tathā katvā tena pattavisesameva pāpuṇi. Evaṃ ekaṃ asubhaṃ dvinnaṃ janānaṃ atthāya jāyati. Evaṃ sātthampi panetaṃ purisassa mātugāmāsubhaṃ asappāyaṃ. Mātugāmassa ca purisāsubhaṃ sabhāgameva sappāyanti evaṃ sappāyapariggahaṇaṃ sappāyasampajaññaṃ nāma.
不善正断亦为利正断。解释此义如是：有一童比库，为砍牙而行进。该比库突破道途，前行时见不善相，入初禅，依止足，修行具足，显现三果，得上道法门，持行八日。童子见之曰“此乃比库”，宣扬此事。顿生意识，思：“我出家日，未曾与比库二人共语，彼日亦欲得殊胜涅槃。”问曰“如何？”答曰，“彼由所行道，立于我侧前观察。”如是而得殊胜果。如此一不善相，为二人利益而生。此亦是不善取持及不善正断。男性所居村为女性不善亦不能共见；女性居村为男性不善，则相聚则善生，谓善取持即善正断。
Evaṃ pariggahitasātthasappāyassa pana aṭṭhatiṃsāya kammaṭṭhānesu attano cittarucitakammaṭṭhānasaṅkhātaṃ gocaraṃ uggahetvā bhikkhācāragocare taṃ gahetvā gamanaṃ gocarasampajaññaṃ nāma. Tassāvibhāvatthaṃ idaṃ catukkaṃ veditabbaṃ. Idhekacco bhikkhu harati na paccāharati , ekacco na harati paccāharati , ekacco neva harati na paccāharati, ekacco harati ca paccāharati ca.
如是持有正见之利，修习三十三禅味自在所好法门，受持行门与出行法门，称为行进觉知。其相别有四：一人拿而不还，一人不拿而还，一人既不拿亦不还，一人拿且还。
Tattha yo bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodhetvā tathā rattiyā paṭhamaṃ yāmaṃ majjhime yāme seyyaṃ kappetvā pacchimayāmepi nisajjācaṅkamehi vītināmetvā pageva cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā bodhirukkhe udakaṃ abhisiñcitvā pānīyaṃ paribhojanīyaṃ paccupaṭṭhapetvā ācariyupajjhāyavattādīni sabbāni khandhakavattāni samādāya vattati. So sarīraparikammaṃ katvā senāsanaṃ pavisitvā dve tayo pallaṅke usumaṃ gāhāpento kammaṭṭhānaṃ anuyuñjitvā bhikkhācāravelāya uṭṭhahitvā kammaṭṭhānasīseneva pattacīvaramādāya senāsanato nikkhamitvā kammaṭṭhānaṃ manasikarontova cetiyaṅgaṇaṃ gantvā sace buddhānussatikammaṭṭhānaṃ hoti, taṃ avissajjetvāva cetiyaṅgaṇaṃ pavisati. Aññaṃ ce kammaṭṭhānaṃ hoti, sopānapādamūle ṭhatvā hatthena gahitabhaṇḍaṃ viya taṃ ṭhapetvā buddhārammaṇaṃ pītiṃ gahetvā cetiyaṅgaṇaṃ āruyha mahantaṃ cetiyaṃ ce, tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditabbaṃ. Khuddakaṃ cetiyaṃ ce, tatheva padakkhiṇaṃ katvā aṭṭhasu ṭhānesu vanditabbaṃ. Cetiyaṃ vanditvā bodhiyaṅgaṇaṃ pattenāpi buddhassa bhagavato sammukhā viya nipaccakāraṃ dassetvā bodhi vanditabbo. So evaṃ cetiyañca bodhiñca vanditvā paṭisāmitaṭṭhānaṃ gantvā paṭisāmitabhaṇḍakaṃ hatthena gaṇhanto viya nikkhittakammaṭṭhānaṃ gahetvā gāmasamīpe kammaṭṭhānasīseneva cīvaraṃ pārupitvā gāmaṃ piṇḍāya pavisati.
彼处，比库一天中通过缓步行走与静坐在屏障物内使心净化，于夜间初更时、半更时、安卧时，均行静坐与缓步，使身心安宁。然后独自走向佛塔、树园、觉树园，洗净觉树下流水，备置饮饮食物。遵循师戒，并收摄各类戒规，然后进行。作完身体净除，进入禅坐处，于床榻上轻覆夏布，专注业处。每日僧团行时，起身携持业处座衣，离开禅坐处，往佛塔园。若修持佛陀的忆念业处，则不离开，入佛塔园。若修他业处，则立于阶梯脚处，施以手如执物置稳，心生喜悦，登佛塔园，礼拜高大佛塔，于三面绕行，四处礼敬。若佛塔较小，亦如法绕行，八处礼敬。敬礼佛塔后至觉树园，若病卧，亦如佛前躬身示敬礼觉陀。如此礼敬佛塔、觉树后，往定处，执持定处衣，出门，至村落置业处之座衣，入村乞食。
Atha naṃ manussā disvā ‘‘ayyo no āgato’’ti paccuggantvā pattaṃ gahetvā āsanasālāyaṃ vā gehe vā nisīdāpetvā yāguṃ datvā yāva bhattaṃ na niṭṭhāti, tāva pāde dhovitvā telena makkhetvā purato nisīditvā pañhaṃ vā pucchanti, dhammaṃ vā sotukāmā honti. Sacepi na kathāpenti, janasaṅgahatthaṃ dhammakathā nāma kātabbāyevāti aṭṭhakathācariyā vadanti. Dhammakathā hi kammaṭṭhānavinimuttā nāma natthi . Tasmā kammaṭṭhānasīseneva dhammaṃ kathetvā kammaṭṭhānasīseneva āhāraṃ paribhuñjitvā anumodanaṃ katvā nivattiyamānehipi manussehi anugatova gāmato nikkhamitvā tattheva nivattetvā maggaṃ paṭipajjati. Atha naṃ puretaraṃ nikkhamitvā bahigāme katabhattakiccā sāmaṇeradaharabhikkhū disvā paccuggantvā pattacīvaramassa gaṇhanti.
次日人们见他，欢迎说：「尊者来了。」引他去，给席位或屋内坐下，供养灯火，直到饭食完成。为他洗足，涂油按摩，前方坐下问话，意欲闻法。若不说法，则认为他应为众说法，故此人缘所至法谈必行。法谈者，指脱离业处之法。因而，比库虽坐于业处座席，享用饭食，受人赞许，乃至起身出村，依止处等，也应如是。曾向外乡出行，见沙玛内、比库，迎接并清理衣服。
Porāṇā bhikkhū kira ‘‘na amhākaṃ upajjhāyo ācariyo’’ti mukhaṃ ulloketvā vattaṃ karonti. Sampattaparicchedeneva karonti. Te taṃ pucchanti ‘‘bhante, ete manussā tumhākaṃ kiṃ honti mātupakkhato sambandhā pitipakkhato’’ti. Kiṃ disvā pucchathāti. Tumhesu etesaṃ pemaṃ bahumānanti. Āvuso, yaṃ mātāpitūhipi dukkaraṃ, taṃ ete amhākaṃ karonti, pattacīvarampi no etesaṃ santakameva, etesaṃ ānubhāvena neva bhaye bhayaṃ, na chātake chātakaṃ jānāma, edisā nāma amhākaṃ upakārino natthīti tesaṃ guṇe kathento gacchati, ayaṃ vuccati harati na paccāharatīti.
年长比库曾说：「我们没有老师、指导者。」仅是劳动自理。有人问：「尊者们，这些人在你们双方父母方亲属中身份如何？」因为他们爱护众人。朋友们，亲父母虽难忍，但是他们为我们所为，衣服非他们所有，亦无惧怕之心，就如知晓鹗鸟非雏鸟者，故讲其优点曰：此者接纳不弃。
Yassa pana pageva vuttappakāraṃ vattapaṭipattiṃ karontassa kammajatejo pajjalati, anupādinnakaṃ muñcitvā upādinnakaṃ gaṇhāti, sarīrato sedā muccanti, kammaṭṭhānavīthiṃ nārohati, so pageva pattacīvaramādāya vegasāva cetiyaṃ vanditvā gorūpānaṃ nikkhamanavelāyameva gāmaṃ yāgubhikkhāya pavisitvā yāguṃ labhitvā āsanasālaṃ gantvā pivati. Athassa dvattikkhattuṃ ajjhoharaṇamatteneva kammajatejo upādinnakaṃ muñcitvā anupādinnakaṃ gaṇhāti. Ghaṭasatena nhāto viya tejodhātupariḷāhanibbāpanaṃ patvā kammaṭṭhānasīsena yāguṃ paribhuñjitvā pattañca mukhañca dhovitvā antarābhatte kammaṭṭhānaṃ manasikatvā avasesaṭṭhāne piṇḍāya caritvā kammaṭṭhānasīsena āhāraṃ paribhuñjitvā tato paṭṭhāya poṅkhānupoṅkhaṃ upaṭṭhahamānaṃ kammaṭṭhānaṃ gahetvāva āgacchati, ayaṃ vuccati na harati paccāharatīti. Edisā ca bhikkhū yāguṃ pivitvā vipassanaṃ ārabhitvā buddhasāsane arahattaṃ pattā nāma gaṇanapathaṃ vītivattā, sīhaḷadīpeyeva tesu tesu gāmesu āsanasālāyaṃ na taṃ āsanaṃ atthi, yattha yāguṃ pivitvā arahattappattabhikkhū natthīti.
其修正行者内心燃起业火，断除执念，身心获解脱，不登摄持业处之路。此时急速着衣，礼敬佛塔，赶在牛犊离群之际入村乞食，得食后入居坐处，应以业处座衣拥持衣食。第二十二次进入此境界，业火再燃，断前执念，正取新执念，似以满壶之水洗净烈火，继而以业处座衣持食饮，洗涤布席，心念业处，食毕行乞，携蒲扇侍奉业处，归来。此即谓知得不失。此时比库食后修习内观，遂于佛法中获得阿拉汉果。此法路遍行锡兰诸村，处处供养比库者无此席位，故食者缺席阿拉汉比库。
Yo pana pamādavihārī hoti nikkhittadhuro, sabbavattāni bhinditvā pañcavidhacetokhilavinibandhacitto viharanto ‘‘kammaṭṭhānaṃ nāma atthī’’tipi saññaṃ akatvā gāmaṃ piṇḍāya pavisitvā ananulomikena gihisaṃsaggena saṃsaṭṭho caritvā ca bhuñjitvā ca tuccho nikkhamati, ayaṃ vuccati neva harati na paccāharatīti.
若有疏失散乱者，抛弃一切戒律，与五种纤细而缠缚心的堕落业共处，认为无业处可修，进入村中乞食，依逆行习惯与在家结缘，妄行漫食，一无所获而退转。此即谓既不取亦不舍。
Yo panāyaṃ harati ca paccāharati cāti vutto, so gatapaccāgatikavattavasena veditabbo. Attakāmā hi kulaputtā sāsane pabbajitvā dasapi vīsampi tiṃsampi cattālīsampi paññāsampi satampi ekato vasantā katikavattaṃ katvā viharanti, āvuso, tumhe na iṇaṭṭhā na bhayaṭṭā na jīvikāpakatā pabbajitā, dukkhā muccitukāmā panettha pabbajitā, tasmā gamane uppannakilesaṃ gamaneyeva niggaṇhatha, ṭhāne, nisajjāyaṃ, sayane uppannakilesaṃ sayaneyeva niggaṇhathāti. Te evaṃ katikavattaṃ katvā bhikkhācāraṃ gacchantā aḍḍhausabhausabhaaḍḍhagāvutagāvutantaresu pāsāṇā honti. Tāya saññāya kammaṭṭhānaṃ manasikarontāva gacchanti. Sace kassaci gamane kileso uppajjati, tattheva naṃ niggaṇhāti. Tathā asakkonto tiṭṭhati. Athassa pacchato āgacchantopi tiṭṭhati. So ‘‘ayaṃ bhikkhu tuyhaṃ uppannavitakkaṃ jānāti, ananucchavikaṃ te eta’’nti attānaṃ paṭicodetvā vipassanaṃ vaḍḍhetvā tattheva ariyabhūmiṃ okkamati. Tathā asakkonto nisīdati. Athassa pacchato āgacchantopi nisīdatīti soyeva nayo. Ariyabhūmiṃ okkamituṃ asakkontopi taṃ kilesaṃ vikkhambhetvā kammaṭṭhānaṃ manasikarontova gacchati. Na kammaṭṭhānavippayuttena cittena pādaṃ uddharati. Uddharati ce, paṭinivattetvā purimapadesaṃ yeva eti āḷindakavāsī mahāphussadevatthero viya.
若言取而舍者，则应理解为往返取舍之道。亲族子弟虽入教受戒，不论十年、二十年、三十年、四十年、五十年，皆往复修持业道。朋友们，你们没有痴无所惧且具生计能力而于此弃离者，皆因欲离苦而入教。若业染起时随即断除，或坐卧处亦断除，则于所行地会发现如有严厉法度竞相支持，修持业处心念者通达至圣地，不随愿意之惑为趣。此时随顺而坐，返来者亦坐。此即法门。虽不能入圣地，亦于染污上作战，守持业处心念，不以随意心举足。若举足亦转回，唯行昔日隐士、大果德长老所行之处。
So kira ekūnavīsativassāni gatapaccāgatikavattaṃ pūrento eva vihāsi. Manussāpi sudaṃ antarāmagge kasantā ca vapantā ca maddantā ca kammāni ca karontā theraṃ tathāgacchantaṃ disvā ‘‘ayaṃ thero punappunaṃ nivattitvā gacchati. Kiṃ nu kho maggamūḷho udāhu kiñci pamuṭṭho’’ti samullapanti. So taṃ anādiyitvā kammaṭṭhānayuttacitteneva samaṇadhammaṃ karonto vīsativassabbhantare arahattaṃ pāpuṇi. Arahattappattadivaseyevassa caṅkamanakoṭiyaṃ adhivatthā devatā aṅgulīhi dīpaṃ ujjāletvā aṭṭhāsi. Cattāropi mahārājāno sakko ca devānamindo brahmā ca sahampati upaṭṭhānaṃ agamaṃsu. Tañca obhāsaṃ disvā vanavāsīmahātissatthero taṃ dutiyadivase pucchi ‘‘rattibhāge āyasmato santike obhāso ahosi, kiṃ so obhāso’’ti . Thero vikkhepaṃ karonto ‘‘obhāso nāma dīpobhāsopi hoti maṇiobhāsopī’’ti evamādimāha. Tato paṭicchādetha tumheti nibaddho āmāti paṭijānitvā ārocesi kālavallimaṇḍapavāsī mahānāgatthero viya ca.
那位长老年满二十九岁，护持既往未来规定的修行期，确实圆满而住。世人对他在中途路上悲愤纠结、互相争执、愚昧之业的作意者，见这长老多次回返前行，便议论说：“这位尊长反复来回，究竟是何等路径迷惑，何以未能开悟？”他不为所动，专心坚定于修行之地，二十年间渐渐证得阿拉汉果。阿拉汉果成就日，他于寺院院墙，凭手指点亮灯火而站立。四位大王与天帝萨咖、梵天萨罕巴提等悉皆侍立。看见此光明，住于林中之长老第二日问曰：“夜间在尊者身畔为何有光明？”长老谦逊答曰：“其光明者，灯光与宝珠光明也。”长老如此说明后便告辞：“尔等可隐蔽之。”并认命住于时轮曼荼罗堂中，正如伟大长老般。
Sopi kira gatapaccāgatikavattaṃ pūrento paṭhamaṃ tāva bhagavato mahāpadhānaṃ pūjessāmīti satta vassāni ṭhānacaṅkamanameva adhiṭṭhāsi. Puna soḷasa vassāni gatapaccāgatikavattaṃ pūretvā arahattaṃ pāpuṇi. So kammaṭṭhānayutteneva cittena pādaṃ uddharanto viyuttena uddhate paṭinivattanto gāmassa samīpaṃ gantvā ‘‘gāvī nu pabbajito nū’’ti āsaṅkanīyapadese ṭhatvā cīvaraṃ pārupitvā kacchakantarato udakena pattaṃ dhovitvā udakagaṇḍūsaṃ karoti. Kiṃ kāraṇā? Mā me bhikkhaṃ dātuṃ vandituṃ vā āgate manusse dīghāyukā hothāti vacanamattenāpi kammaṭṭhānavikkhepo ahosīti. Ajja, bhante, katimīti divasaṃ vā bhikkhugaṇanaṃ vā pañhe vā pucchito pana udakaṃ gilitvā ārocesi. Sace divasādipucchakā na honti, nikkhamanavelāya gāmadvāre niṭṭhubhitvāva yāti kalambatitthavihāre vassūpagatapaññāsabhikkhū viya.
此长老亦满二十七年，完成过去未来的定修期，住定时专心持守佛陀第一大教诲。又度过十六年，证阿拉汉果。即使以专注之心便起步，亦能安静归返村庄。于是站立于人们所称的可疑之处，穿着袈裟，踏足水中沐浴，行水浴施，对人不语。缘何如此？以为人来乞食、敬礼时定是长寿故，不随意改变修行之地。问曰：“今日尊者过多少日，或比库人数？”饮水后入寺，若无人于每日问讯，则离开时经村门前，安稳如五十位经雨季来往的比库。
Te kira āsāḷhīpuṇṇamāyaṃ katikavattaṃ akaṃsu ‘‘arahattaṃ appatvā aññamaññaṃ na ālapissāmā’’ti. Gāmañca piṇḍāya pavisantā udakagaṇḍūsaṃ katvā pavisiṃsu. Divasādīsu pucchitesu vuttanayeneva paṭipajjiṃsu. Tattha manussā niṭṭhubhanaṃ disvā jāniṃsu, ‘‘ajjeko āgato, ajja dve’’ti. Evañca cintesuṃ ‘‘kiṃ nu kho ete amhehiyeva saddhiṃ na sallapanti, udāhu aññamaññampi, yadi aññamaññaṃ na sallapanti, addhā vivādajātā bhavissanti, etha ne aññamaññaṃ khamāpessāmā’’ti sabbe vihāraṃ gantvā paññāsāya bhikkhusu dvepi bhikkhū ekokāse nāddasaṃsu. Tato yo tesu cakkhumā puriso, so āha ‘‘na bho kalahakārakānaṃ okāso īdiso hoti, susammaṭṭhaṃ cetiyaṅgaṇaṃ bodhiyaṅgaṇaṃ, sunikkhittā sammajjaniyo, sūpaṭṭhapitaṃ pānīyaṃ paribhojanīya’’nti. Te tatova nivattā, tepi bhikkhū antotemāseyeva arahattaṃ patvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresuṃ.
他们于七月十五日，定修期届满，约定“尚未证阿拉汉果前，彼此不相谈论。”入村乞食，行沐浴施后安住。日间有人问讯，即如前所说答复。村人见此肃然不动心，知有一人今昨日至，今日日至二人。于是彼此思虑：“为何他们不相谈论？若不相谈必发生纷争，何不予以谅解？”随即各自行寺，与五十位比库同住两两站立。此时，一位有智慧者说：“这非争论之机，如同恭敬圣地、菩提树下，专心守戒清净，不可造次。”其时众皆收敛。于是这两位比库于本月内证得阿拉汉果，举行大戒悔及清净戒悔。
Evaṃ kālavallimaṇḍapavāsī mahānāgatthero viya kalambatitthavihāre vassūpagatabhikkhū viya ca kammaṭṭhānayutteneva cittena pādaṃ uddharanto gāmasamīpaṃ patvā udakagaṇḍūsaṃ katvā vīthiyo sallakkhetvā yattha surāsoṇḍadhuttādayo kalahakārakā caṇḍahatthiassādayo vā natthi, taṃ vīthiṃ paṭipajjati. Tattha ca piṇḍāya caramāno na turitaturito viya javena gacchati. Na hi javena piṇḍapātiyadhutaṅgaṃ nāma kiñci atthi. Visamabhūmibhāgappattaṃ pana udakasakaṭaṃ viya niccalo hutvā gacchati. Anugharaṃ paviṭṭho ca taṃ dātukāmaṃ vā adātukāmaṃ vā sallakkhetuṃ tadanurūpaṃ kālaṃ āgamento bhikkhaṃ gahetvā antogāme vā bahigāme vā vihārameva vā āgantvā yathāphāsuke patirūpe okāse nisīditvā kammaṭṭhānaṃ manasikaronto āhāre paṭikūlasaññaṃ upaṭṭhāpetvā akkhabbhañjanavaṇalepanaputtamaṃsūpamāvasena naṃ paccavekkhanto aṭṭhaṅgasamannāgataṃ āhāraṃ āhāreti, neva davāya na madāya na maṇḍanāya na vibhūsanāya. Bhuttāvī ca udakakiccaṃ katvā muhuttaṃ bhattakilamathaṃ paṭippassambhetvā yathā purebhattaṃ, evaṃ pacchābhattaṃ. Yathā purimayāmaṃ, evaṃ pacchimayāmañca kammaṭṭhānameva manasi karoti, ayaṃ vuccati harati ca paccāharati cāti.
正如大时轮曼荼罗堂内的伟大长老，如五十名雨季历劫的比库，专注修行，举足前行，行近村落，清洗水浴施，巡视巷道，不至有酗酒者、暴徒、恶象等出没地方，步道安稳行进。如行乞食时无急促步伐，此谓无急速。实则急速莫能助乞食施捨，若遇坎坷湿地，亦如静止的淤泥，缓慢行进。乞者施舍时，应择当时适宜，并形同随意采纳乞食，无论入村或出村、行住坐卧，皆以适宜安静时间，正心修行，洁净食物，涂抹药膏如软烂肉汤，细察食物八支成分，无为美色所染，不为饮食、香气与装饰所动。食毕后，沐浴安坐片刻，恢复平静，犹如早晚用餐。持守昔日修行之心，岂有他念？此谓摄取与摄受。
Idaṃ pana haraṇapaccāharaṇasaṅkhātaṃ gatapaccāgatikavattaṃ pūrento yadi upanissayasampanno hoti. Paṭhamavaye eva arahattaṃ pāpuṇāti. No ce paṭhamavaye pāpuṇāti, atha majjhimavaye. No ce majjhimavaye pāpuṇāti, atha pacchimavaye. No ce pacchimavaye pāpuṇāti, atha maraṇasamaye. No ce maraṇasamaye pāpuṇāti, atha devaputto hutvā. No ce devaputto hutvā pāpuṇāti, anuppanne buddhe nibbatto paccekabodhiṃ sacchikaroti. No ce paccekabodhiṃ sacchikaroti, atha buddhānaṃ sammukhībhāve khippābhiñño vā hoti seyyathāpi thero bāhiyo dārucīriyo, mahāpañño vā seyyathāpi thero sāriputto, mahiddhiko vā seyyathāpi thero mahāmoggallāno, dhutaṅgadharo vā seyyathāpi thero mahākassapo, dibbacakkhuko vā seyyathāpi thero anuruddho, vinayadharo vā seyyathāpi thero upāli, dhammakathiko vā seyyathāpi thero puṇṇo mantāṇiputto, āraññiko vā seyyathāpi thero revato, bahussuto vā seyyathāpi thero ānando, sikkhākāmo vā seyyathāpi thero rāhulo buddhaputtoti. Iti imasmiṃ catukke yvāyaṃ harati ca paccāharati ca, tassa gocarasampajaññaṃ sikhāpattaṃ hoti.
这个即为摄取摄受名为过去未来规定的修行期，若具备因缘，前期即可证得阿拉汉果。若不得，则中期得；若中期不成，后期得；后期不成，则临命终时得；终命不成，乃为天人之身；天人不成，即未生佛境界涅槃；非涅槃即证辟支佛；非证辟支佛，即速得阿拉汉成就，或如外道以杖进攻，智慧如沙利子，力大如摩嘎剌那，披苦行衣如大咖萨巴，天眼如阿努儒达，守律如伍巴离，法师如布诺·曼陀尼普托，游林者如雷瓦达，善闻如阿难，愿学如拉胡喇，皆依法速证如来圣果。如此四次周期摄受，故有觉察明智与正学之得。
Abhikkamādīsu pana asammuyhanaṃ asammohasampajaññaṃ. Taṃ evaṃ veditabbaṃ – idha bhikkhu abhikkamanto vā paṭikkamanto vā yathā andhaputhujjanā abhikkamādīsu ‘‘attā abhikkamati, attanā abhikkamo nibbattito’’ti vā ‘‘ahaṃ abhikkamāmi, mayā abhikkamo nibbattito’’ti vā sammuyhanti. Tathā asammuyhanto ‘‘abhikkamāmī’’ti citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati, iti cittakiriyavāyodhātuvipphāravasena ayaṃ kāyasammato aṭṭhisaṅghāto abhikkamati, tassevaṃ abhikkamato ekekapāduddharaṇe pathavīdhātu āpodhātūti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo, tathā atiharaṇavītiharaṇesu. Vossajjane tejovāyodhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā sannikkhepanasannirumbhanesu. Tattha uddharaṇe pavattā rūpārūpadhammā atiharaṇaṃ na pāpuṇanti. Tathā atiharaṇe pavattā vītiharaṇaṃ, vītiharaṇe pavattā vossajjanaṃ, vossajjane pavattā sannikkhepanaṃ, sannikkhepane pavattā sannirumbhanaṃ na pāpuṇanti. Tattha tattheva pabbaṃ pabbaṃ sandhi sandhi odhi odhi hutvā tattakapāle pakkhittatilāni viya paṭapaṭāyantā bhijjanti. Tattha ko eko abhikkamati? Kassa vā ekassa abhikkamanaṃ? Paramatthato hi dhātūnaṃyeva gamanaṃ, dhātūnaṃ ṭhānaṃ, dhātūnaṃ nisajjanaṃ, dhātūnaṃ sayanaṃ, tasmiṃ tasmiñhi koṭṭhāse saddhiṃ rūpena –
至于入门之初，若糊涂无明便无觉察智。对此应知者为——比库若入门或退门，犹如盲俗，有念“自我离开、由我离开之事”，或“我入门，我已离开之事”，自欺妄语。因无知妄语能引发心识及色法诸变化，使色身成群体，一个个各执其足，天地水火土二根交错，有些强力有些弱小。收缩产生热力风力二气，放松亦有强弱之分，复有聚合和消散。起步时物质和非物质状态相生相续，时断时续，猛如倾斜的壁翼破碎冲撞。问：何人入门？何种条理入门？实质为先根入门，先法入门，先身入门，先止身入门，次第转入法身团聚之处——
Aññaṃ uppajjate cittaṃ, aññaṃ cittaṃ nirujjhati;
心有所生，心有所灭；
Avīcimanusambandho, nadīsotova vattatīti.
如同河流之水绵延无绝断般互相相续。
Evaṃ abhikkamādīsu asammuyhanaṃ asammohasampajaññaṃ nāmāti;
以上所述，于起心初发时无执著、无迷乱而保持正知，谓之「正知之境界」；
Niṭṭhito abhikkante paṭikkante sampajānakārī hotīti padassa attho;
于无始以来、无止无休的念相中乃至终息时皆能保持正念善巧者，即是此处所指。
Ālokite vilokiteti ettha pana ālokitaṃ nāma purato pekkhanaṃ. Vilokitaṃ nāma anudisāpekkhanaṃ. Aññānipi heṭṭhā upari pacchato pekkhanavasena olokitaullokitāpalokitāni nāma honti, tāni idha na gahitāni. Sāruppavasena pana imāneva dve gahitāni, iminā vā mukhena sabbānipi tāni gahitānevāti.
此处『观』与『察』二词须分辨：『观』指向前方专注注视，『察』则是向四方广泛观察。其他亦有从下而上、从上而下、从后而前之观察法，此经未及论述。此处惟述举此二种，且以口喻之，表示所有察观皆从这二者取义之。
Tattha ‘‘ālokessāmī’’ti citte uppanne cittavaseneva anoloketvā atthapariggahaṇaṃ sātthakasampajaññaṃ. Taṃ āyasmantaṃ nandaṃ kāyasakkhiṃ katvā veditabbaṃ. Vuttañhetaṃ bhagavatā – ‘‘sace, bhikkhave, nandassa puratthimā disā āloketabbā hoti, sabbaṃ cetasā samannāharitvā nando puratthimaṃ disaṃ āloketi, evaṃ me puratthimaṃ disaṃ ālokayato na abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyunti iti so tattha sampajāno hoti, sace, bhikkhave, nandassa pacchimā disā, uttarā disā, dakkhiṇā disā, uddhaṃ, adho, anudisā āloketabbā hoti, sabbaṃ cetaso samannāharitvā nando anudisaṃ āloketi. Evaṃ me anudisaṃ ālokayato…pe… sampajāno hotī’’ti (a. ni. 8.9).
以心生起时，若不观照即无所领会，唯有善巧禀持方能应理监护。此乃印证列阿难尊者身作证，明当念住时若向前方观照，则心摄具足，除伏贪嗔痴恶法不生；若观后方、北方、南方、上方、下方及周边诸方，心亦摄具足，恶法不生。此为经中所举证，表明依正念向方而观照，则心正持、清明不昧。
Apica idhāpi pubbe vuttacetiyadassanādivaseneva sātthakatā ca sappāyatā ca veditabbā. Kammaṭṭhānassa pana avijahanameva gocarasampajaññaṃ. Tasmā khandhadhātuāyatanakammaṭṭhānikehi attano kammaṭṭhānavaseneva, kasiṇādikammaṭṭhānikehi vā pana kammaṭṭhānasīseneva ālokanavilokanaṃ kātabbaṃ. Abbhantare attā nāma āloketā vā viloketā vā natthi, ālokessāmīti pana citte uppajjamāne teneva cittena saddhiṃ cittasamuṭṭhānā vāyodhātu viññattiṃ janayamānā uppajjati. Iti cittakiriyavāyodhātuvipphāravaseneva heṭṭhimaṃ akkhidalaṃ adho sīdati, uparimaṃ uddhaṃ laṅgheti, koci yantakena vivaranto nāma natthi, tato cakkhuviññāṇaṃ dassanakiccaṃ sādhentaṃ uppajjatīti. Evaṃ sampajānanaṃ panettha asammohasampajaññaṃ nāma.
此外，此处亦当认识到，正如前文所说的对佛塔等圣迹的显现解说那样，通达其义且周细而分明。修习境界之处，则是对相关法门的内在辨识清明。故对于蕴、界、处、业处的修习者，应当如同观于光明遍照之境，作观照、审视。内中自我既非观照者，亦非被观照者；然而于心识当前现起时，正以此心识连同心所聚合的一切气息而生起识。如此，此气息变化即如眼皮动摇，令下眼睑下垂、上眼睑上升，且无任何器物遮蔽打开，因此眼识得以生起、达显作用。如此明达即为此处所说无迷惑的明知，名为无惑正知。
Apica mūlapariññāāgantukatāvakālikabhāvavasenapettha asammohasampajaññaṃ veditabbaṃ. Mūlapariññāvasena tāva –
又当认识，此处所说无惑正知，还包括根本智生起时的当下状态。根本智生起之时，即是——
Bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ;
身心活动生起观现，见解清楚明确；
Santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ.
渡过难关，保持不退转，生起第七识。
Tattha bhavaṅgaṃ upapattibhavassa aṅgakiccaṃ sādhayamānaṃ pavattati, taṃ āvaṭṭetvā kiriyamanodhātu āvajjanakiccaṃ sādhayamānā, tannirodhā cakkhuviññāṇaṃ dassanakiccaṃ sādhayamānaṃ , tannirodhā vipākamanodhātu sampaṭicchanakiccaṃ sādhayamānā, tannirodhā vipākamanoviññāṇadhātu santīraṇakiccaṃ sādhayamānā, tannirodhā kiriyamanoviññāṇadhātu voṭṭhabbapanakiccaṃ sādhayamānā, tannirodhā sattakkhattuṃ javanaṃ javati. Tattha paṭhamajavanepi ‘‘ayaṃ itthī, ayaṃ puriso’’ti rajjanadussanamuyhanavasena ālokitavilokitaṃ na hoti. Dutiyajavanepi…pe… sattamajavanepi. Etesu pana yuddhamaṇḍale yodhesu viya heṭṭhupariyavasena bhijjitvā patitesu ‘‘ayaṃ itthī, ayaṃ puriso’’ti rajjanādivasena ālokitavilokitaṃ hoti. Evaṃ tāvettha mūlapariññāvasena asammohasampajaññaṃ veditabbaṃ.
其时，身心活动（bhavaṅga）在生成变化的过程中，履行著作功用而运行；绕此身心活动而运行的作用气息，履行激发作用；当此作用气息被止息时，眼识的观现得以完成；止息眼识后，果报的作用气息产生，完成见解的作用；止息果报识所依气息，则完成了不依识的渡越功用；再止息心识所依气息，则完成了支持最初身心活动的观照功用；如此轮转七次，身心活动继续运转。初次运行时，不会以炎热骚动的心态分辨“此女，此男”等男女相——第二次运行也不如此，直到第七次运行。彼时如同于战场争斗之人，尽管排兵布阵混乱，仍清楚辨明“此男，此女”，如此明了辨识的状态即由根本智生起之时得知。
Cakkhudvāre pana rūpe āpāthagate bhavaṅgacalanato uddhaṃ sakakiccaṃ nipphādanavasena āvajjanādīsu uppajjitvā niruddhesu avasāne javanaṃ uppajjati. Taṃ pubbe uppannānaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āgantukapuriso viya hoti. Tassa yathā paragehe kiñci yācituṃ paviṭṭhassa āgantukapurisassa gehasāmikesu tuṇhīmāsinesu āṇākaraṇaṃ na yuttaṃ. Evaṃ āvajjanādīnaṃ gehabhūte cakkhudvāre āvajjanādīsupi arajjantesu adussantesu amuyhantesu ca rajjanadussanamuyhanaṃ ayuttanti evaṃ āgantukabhāvavasena asammohasampajaññaṃ veditabbaṃ.
于眼门处，当色相出现时，由身心活动摇动，活动起触觉功用，产生激励方面的作用；耗伤终止时，生起认识作用。此种情况如同先前所现起的激励作用，位处眼门外的他人。譬如他人初入我家索取时，我家人在家中清静安居，便不能任意搬动室内摆设。同样，当位于眼门处的激励作用正在生起，与眼门之色相接触时，不纯正、不善、不明知的心态，则不能契合，不能亲近，不能安住，因而无效束缚。这种作为来访者般的状态，亦作无惑正知认知。
Yāni pana tāni cakkhudvāre voṭṭhabbapanapariyosānāni cittāni uppajjanti, tāni saddhiṃ sampayuttadhammehi tattha tattheva bhijjanti, aññamaññaṃ na passantīti ittarāni tāvakālikāni honti. Tattha yathā ekasmiṃ ghare sabbesu mānusakesu matesu avasesassa ekassa taṅkhaṇeññeva maraṇadhammassa na yuttā naccagītādīsu abhirati nāma, evameva ekadvāre sasampayuttesu āvajjanādīsu tattha tattheva matesu avasesassa taṅkhaṇeññeva maraṇadhammassa javanassāpi rajjanadussanamuyhanavasena abhirati nāma na yuttāti evaṃ tāvakālikabhāvavasena asammohasampajaññaṃ veditabbaṃ.
诸心生起于眼门周转终止之后，诸心随相关连的法在彼处即现，互不相见，此时心为暂时。譬如一室中众人对死亡之境界瞬间未得共乐于歌舞等，此谓不相应。同样于一个门、相连诸缘、呼吸等中，即便对死亡境界之迅速发生表现如污秽难闻，亦不应为共乐。依此暂时性质，应知为非迷惑的正知。
Apica khandhāyatanadhātupaccayapaccavekkhaṇavasenapetaṃ veditabbaṃ. Ettha hi cakkhu ceva rūpañca rūpakkhandho, dassanaṃ viññāṇakkhandho, taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phassādikā saṅkhārakkhandho. Evametesaṃ pañcannaṃ khandhānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi, ko viloketi? Tathā cakkhu cakkhāyatanaṃ, rūpaṃ rūpāyatanaṃ, dassanaṃ manāyatanaṃ, vedanādayo sampayuttadhammā dhammāyatanaṃ. Evametesaṃ catunnaṃ āyatanānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi, ko viloketi? Tathā cakkhu cakkhudhātu, rūpaṃ rūpadhātu, dassanaṃ cakkhuviññāṇadhātu, taṃsampayuttā vedanādayo dhammadhātu. Evametāsaṃ catunnaṃ dhātūnaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi, ko viloketi? Tathā cakkhu nissayapaccayo, rūpaṃ ārammaṇapaccayo, āvajjanaṃ anantarasamanantarūpanissayanatthivigatapaccayo, āloko upanissayapaccayo vedanādayo sahajātapaccayo. Evametesaṃ paccayānaṃ samavāye ālokanavilokanaṃ paññāyati. Tattha ko eko āloketi, ko viloketīti? Evamettha khandhāyatanadhātupaccayapaccavekkhaṇavasenapi asammohasampajaññaṃ veditabbaṃ.
还应以五蕴、六处、界等相缘而审察辨别。眼及色即色蕴，视物即识蕴，与色相应为受蕴，识相依为想蕴，由触而生为行蕴。五蕴集成照见谓智慧。何者是照？何者是见？眼即眼处，色即色处，视物即心处，受等随缘法即法处。四处集成照见即智慧。何者是照？何者是见？眼即眼界，色即色界，视物即识界，受等随缘界即法界。四界集成照见即智慧。何者是照？何者是见？眼即以眼为依止，色即色为摄取对象，呼吸等以无间断且不分别外界色为依止，光以随缘生起为依止。诸缘集成照见即智慧。何者是照？何者是见？以此缘起五蕴六处界等，应当知为非迷惑的正知。
Samiñjite pasāriteti pabbānaṃ samiñjanapasāraṇe. Tattha cittavaseneva samiñjanapasāraṇaṃ akatvā hatthapādānaṃ samiñjanapasāraṇapaccayā atthānatthaṃ pariggahetvā atthapariggahaṇaṃ sātthakasampajaññaṃ. Tattha hatthapāde aticiraṃ samiñjetvā pasāretvā eva vā ṭhitassa khaṇe khaṇe vedanā uppajjanti, cittaṃ ekaggaṃ na labhati, kammaṭṭhānaṃ paripatati, visesaṃ nādhigacchati. Kāle samiñjentassa kāle pasārentassa pana tā vedanā na uppajjanti, cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ phātiṃ gacchati, visesamadhigacchatīti evaṃ atthānatthapariggahaṇaṃ veditabbaṃ.
收敛展转谓呼吸的收敛与展开。此处指心之收敛展开未曾成就，乃以手足的收敛展开得其目的，所获即持法的明了。若手足长久收敛或展开，感受分别生起，心不专注，修行流转，难得特殊解脱。若在收敛时或展开时，此感受不生，心得专注，修行通达特殊解脱，此当知为持法之明了并非无用。
Atthe pana satipi sappāyāsappāyaṃ pariggaṇhitvā sappāyapariggahaṇaṃ sappāyasampajaññaṃ. Tatrāyaṃ nayo – mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. Tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. Tatreko daharo hatthaṃ pasārento kāyasaṃsaggaṃ patvā teneva kāraṇena gihī jāto. Aparopi bhikkhu pādaṃ pasārento aggimhi pasāresi, aṭṭhiṃ āhacca pādo jhāyi. Aparo vammike pasāresi, so āsīvisena daṭṭho. Aparo cīvarakuṭidaṇḍake pasāresi, taṃ maṇisappo ḍaṃsi. Tasmā evarūpe asappāye apasāretvā sappāye pasāretabbaṃ. Idamettha sappāyasampajaññaṃ.
至于适当与不适当之分，须知适当为如大塔场中幼比库们安坐听法。其幼比库尼闻法。一幼比库展手落身与地发生身体接触，因由此得生。另一比库展开足伸火中，压骨入定；又一于僧衣上展开，其宝珠受损。由此类不适当动作当收敛不展，适当地展开。此为适当的明了。
Gocarasampajaññaṃ pana mahātheravatthunā dīpetabbaṃ – mahāthero kira divāṭṭhāne nisinno antevāsikehi saddhiṃ kathayamāno sahasā hatthaṃ samiñjetvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjesi. Taṃ antevāsikā pucchiṃsu ‘‘kasmā bhante sahasā hatthaṃ samiñjetvā puna yathāṭhāne ṭhapetvā saṇikaṃ samiñjayitthā’’ti. Yato paṭṭhāyāhaṃ, āvuso, kammaṭṭhānaṃ manasikātuṃ āraddho, na me kammaṭṭhānaṃ muñcitvā hattho samiñjitapubbo, idāni pana tumhehi saddhiṃ kathayamānena kammaṭṭhānaṃ muñcitvā samiñjito, tasmā puna yathāṭhāne ṭhapetvā samiñjesinti. Sādhu, bhante, bhikkhunā nāma evarūpena bhavitabbanti. Evametthāpi kammaṭṭhānāvijahanameva gocarasampajaññanti veditabbaṃ.
以大长老事例应知对境知之明了——大长老昼夜坐于正座，与众僧共语时忽然展手，继又复位稍作收敛。众僧问为何忽然展手复收敛？答言因念修法初发，未丢弃修法，手先收敛，今随语言会话弃修法手复展收。善哉！长老当如是行。借此亦应知对境知同为持法明了。
Abbhantare attā nāma koci samiñjento vā pasārento vā natthi. Vuttappakāracittakiriyavāyodhātuvipphārena pana suttakaḍḍhanavasena dāruyantassa hatthapādalaḷanaṃ viya samiñjanapasāraṇaṃ hotīti evaṃ parijānanaṃ panettha asammohasampajaññanti veditabbaṃ.
内心无一收敛或展开。唯以闻说、身行等妄念纷扰恣意运作，如同木头上手足伸展的收敛展开，此当知为非迷惑的正知。
Saṅghāṭipattacīvaradhāraṇeti ettha saṅghāṭicīvarānaṃ nivāsanapārupanavasena pattassa bhikkhāpaṭiggahaṇādivasena paribhogo dhāraṇaṃ nāma. Tattha saṅghāṭicīvaradhāraṇe tāva nivāsetvā pārupitvā ca piṇḍāya carato āmisalābho ‘‘sītassa paṭighātāyā’’tiādinā nayena bhagavatā vuttappakāroyeva ca attho attho nāma. Tassa vasena sātthakasampajaññaṃ veditabbaṃ.
持桑伽缁袈裟者，此处所谓桑伽袈裟乃指袈裟的覆盖住身体、紧紧包裹用以防寒的用途，以及用来遮蔽乞食时的保护等功用。就此袈裟的持用，在游行乞食时置于身上包裹悉皆为有益的。此种袈裟持用的道理，乃由世尊教诲所显现，意旨实为教法应用之理，需以此为良法而明了领会。正因如此，用持袈裟时应了知其深义与适用之道。
Uṇhapakatikassa pana dubbalassa ca cīvaraṃ sukhumaṃ sappāyaṃ. Sītālukassa ghanaṃ dupaṭṭaṃ. Viparītaṃ asappāyaṃ. Yassa kassaci jiṇṇaṃ asappāyameva. Aggaḷādidāne hissa taṃ palibodhakaraṃ hoti. Tathā paṭṭuṇṇadukūlādibhedaṃ lobhanīyacīvaraṃ. Tādisañhi araññe ekakassa nivāsantarāyakaraṃ jīvitantarāyakaraṃ vāpi hoti. Nippariyāyena pana yaṃ nimittakammādimicchājīvavasena uppannaṃ, yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ asappāyaṃ. Viparītaṃ sappāyaṃ . Tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ.
对于薄弱且孱弱者而言，袈裟应是柔软细腻且贴身的服饰。冬季则袈裟应厚实如双层披布。其相反者则非贴身衣物。任何人若穿陈旧、非贴身的衣袈裟，诸如阿迦拏波月布等粗制品，则必招致其缺点显现。由此，破布、补损等不洁衣物就是煽动贪欲之衣物。这种衣物于森林独处时会成为居住的障碍、生命之累。严格言之，此等衣物乃由错误的缘起产生，因其招致无益之生计，且在服用时恶性行为增长，善行衰减，故称其为不贴身衣。相反则为贴身衣。据此，应当了解其贴身性的义理及与修习场所的相应理解。
Abbhantare attā nāma koci cīvaraṃ pārupanto natthi. Vuttappakāracittakiriyavāyodhātuvipphāreneva pana cīvarapārupanaṃ hoti. Tattha cīvarampi acetanaṃ, kāyopi acetano. Cīvaraṃ na jānāti ‘‘mayā kāyo pāruto’’ti. Kāyopi na jānāti ‘‘ahaṃ cīvarena pāruto’’ti, dhātuyova dhātusamūhaṃ paṭicchādenti paṭapilotikāya potthakarūpapaṭicchādane viya. Tasmā neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassaṃ. Nāgavammikacetiyarukkhādīsu hi keci mālāgandhadhūmavatthādīhi sakkāraṃ karonti, keci gūthamuttakaddamadaṇḍasatthappahārādīhi asakkāraṃ, na te nāgavammikarukkhādayo somanassaṃ vā domanassaṃ vā karonti; evameva neva sundaraṃ cīvaraṃ labhitvā somanassaṃ kātabbaṃ, na asundaraṃ labhitvā domanassanti evaṃ pavattapaṭisaṅkhānavasena panettha asammohasampajaññaṃ veditabbaṃ.
内里而言，所谓自我并无人真能持有衣袈裟。所谓教宠之自心及身体皆无我所有。袈裟本身无生无觉，不知“袈裟由我执持”；身体亦无觉，亦不知“我是以袈裟覆持”。两者如同诸元素合成的物品，互相遮盖如遮护书卷之书皮。故不可因得美袈裟而贪欲欢喜，亦不因得不美袈裟而伤心难受。正如有些人对香花、香烟、木棒等供养，既有尊敬亦有不敬，然树木本身不感受悲喜；同理亦不可因袈裟之美丑生起欢喜或忧惧之心。应以清醒无迷的正知了达此义理。
Pattadhāraṇepi pattaṃ sahasāva aggahetvā imaṃ gahetvā piṇḍāya caramāno bhikkhaṃ labhissāmīti evaṃ pattagahaṇapaccayā paṭilabhitabbaatthavasena sātthakasampajaññaṃ veditabbaṃ.
若持布者，忽然夺取此布，承以此布行乞布施，以期获取比库之名位，此持布之条件与所获行为应以此为义理而了知，具足深明通达。
Kisadubbalasarīrassa pana garu patto asappāyo. Yassa kassaci catupañcagaṇḍikāhato dubbisodhanīyo asappāyova. Duddhotapatto hi na vaṭṭati, taṃ dhovantasseva cassa palibodho hoti. Maṇivaṇṇapatto pana lobhanīyo cīvare vuttanayeneva asappāyo. Nimittakammādivasena laddho pana yañcassa sevamānassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, ayaṃ ekantaasappāyova. Viparīto sappāyo. Tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ.
对体质虚弱者而言，厚实宽大的布最为不适。若衣布被他人打破，损毁难修，则此布亦属不贴身品。污秽不洁之布不可洗净，反而使人觉恶。如宝珠色之布乃贪欲之衣。依缘起而得此衣时，其服用会增长恶业，削减善业，此为专一不贴身之衣。相反则为贴身衣。应由此了知其贴身性质及与修行处所相符的相应觉知。
Abbhantare attā nāma koci pattaṃ gaṇhanto natthi. Vuttappakāracittakiriyavāyodhātuvipphāreneva pana pattaggahaṇaṃ nāma hoti. Tattha pattopi acetano, hatthāpi acetanā. Patto na jānāti ‘‘ahaṃ hatthehi gahito’’ti. Hatthāpi na jānanti ‘‘patto amhehi gahito’’ti. Dhātuyova dhātusamūhaṃ gaṇhanti saṇḍāsena aggivaṇṇapattaggahaṇe viyāti evaṃ pavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ.
内在而言，无人实持有布。所谓由念、业等心理作用产生的执持布的现象称为持布。布本身无觉，手亦无觉。布不知“我被手持”，手亦不知“布被我持”。两者如同火聚合燃烧之所构成的烧灰；由此反复观想所生之持持之相，便能证知无迷惑的正觉。
Apica yathā chinnahatthapāde vaṇamukhehi paggharitapubbalohitakimikule nīlamakkhikasamparikiṇṇe anāthasālāyaṃ nipanne anāthamanusse disvā dayālukā purisā tesaṃ vaṇapaṭṭacoḷakāni ceva kapālādīhi ca bhesajjāni upanāmenti. Tattha coḷakānipi kesañci saṇhāni, kesañci thūlāni pāpuṇanti. Bhesajjakapālakānipi kesañci susaṇṭhānāni, kesañci dussaṇṭhānāni pāpuṇanti, na te tattha sumanā vā dummanā vā honti. Vaṇappaṭicchādanamatteneva hi coḷakena bhesajjapaṭiggahaṇamatteneva ca kapālakena tesamattho, evameva yo bhikkhu vaṇacoḷakaṃ viya cīvaraṃ, bhesajjakapālakaṃ viya pattaṃ, kapāle bhesajjamiva ca patte laddhaṃ bhikkhaṃ sallakkheti. Ayaṃ saṅghāṭipattacīvaradhāraṇe asammohasampajaññena uttamasampajānakārīti veditabbo.
又如断手断脚者，在树林中，周围环绕着新生的血和虫类，躺卧于孤儿院。见此孤儿，有慈悲心的人们就给他们敷上由树叶制成的包裹和敷料，也施以头盖骨等药物。在此，包裹物上的毛发有些稀疏，有些稠密；药物敷料上的毛发也有的生长良好，有的生长不良，并不因之而喜或愁。仅仅依赖树叶包裹和药物敷料，是不足以医治的；同理，出家比库如同树叶般持衣，如药物敷料般持钵，如药物般于钵中得法，是以此能辨明为持僧衣而无惑、具正念广智的修行者。此乃对僧衣及袈裟持有者之无迷惑、具最高正念的智慧，应当认识了解。
Asitādīsu asiteti piṇḍapātabhojane. Pīteti yāguādipāne. Khāyiteti piṭṭhakhajjakādikhādane. Sāyiteti madhuphāṇitādisāyane. Tattha ‘‘neva davāyā’’tiādinā nayena vutto aṭṭhavidhopi attho attho nāma. Tassa vasena sātthakasampajaññaṃ veditabbaṃ. Lūkhapaṇītatittamadhurādīsu pana yena bhojanena yassa aphāsu hoti, taṃ tassa asappāyaṃ. Yaṃ pana nimittakammādivasena paṭiladdhaṃ, yañcassa bhuñjato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, taṃ ekantaasappāyameva. Viparītaṃ sappāyaṃ. Tassa vasenettha sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ.
「阿斯陀」等词，是指乞食用食物。「皮特」指饮酒如蜜酒。吃食如猪肠等称为「卡耶特」。午卧称「萨耶特」，指饮蜜酒后午睡。这里用『非复此者』等词语，示出八种词意。应凭语境去懂得这些词的意义。粗糙的、粘稠的、苦涩的食物，在食入口中感受不好，就称为其“劣食”。若是因各种因缘习气所生果报而获得的，令恶法增长，善法减少的饮食，绝对算是劣食。相反，令人善法增、恶法减的饮食，则为善食。故饮食的意义应结合此善恶果报的根源及业缘之见而理解。
Abbhantare attā nāma koci bhuñjako natthi, vuttappakāracittakiriyavāyodhātuvipphāravaseneva pana pattapaṭiggahaṇaṃ nāma hoti. Cittakiriyavāyodhātuvipphāreneva hatthassa patte otāraṇaṃ nāma hoti. Cittakiriyavāyodhātuvipphāreneva ālopakaraṇaṃ ālopauddharaṇaṃ mukhavivaraṇañca hoti. Na koci kuñcikāya yantakena ca hanukaṭṭhīni vivarati, cittakiriyavāyodhātuvipphāreneva ālopassa mukhe ṭhapanaṃ, uparidantānaṃ musalakiccasādhanaṃ, heṭṭhādantānaṃ udukkhalakiccasādhanaṃ, jivhāya hatthakiccasādhanañca hoti.
内里没有有主之我，但是说所见的是心行风元素变化的色相包裹称为“持取物”。心行风元素的变化称为手中的皮肤。心行风元素变化的表层构成、除去及嘴部开口构成。不会用钩子和机械工具去分开肘关节，所谓用心行风元素变化的皮肤安装于口中，作为上下牙杵棒的辅具，以及舌头的辅具。
Iti taṃ tattha aggajivhāya tanukakheḷo mūlajivhāya bahalakheḷo makkheti. Taṃ heṭṭhādantaudukkhale jivhāhatthaparivattitaṃ kheḷaudakatemitaṃ uparidantamusalasañcuṇṇitaṃ koci kaṭacchunā vā dabbiyā vā antopavesento nāma natthi, vāyodhātuyāva pavisati. Paviṭṭhaṃ paviṭṭhaṃ koci palālasantharaṃ katvā dhārento nāma natthi, vāyodhātuvaseneva tiṭṭhati. Ṭhitaṃ ṭhitaṃ koci uddhanaṃ katvā aggiṃ jāletvā pacanto nāma natthi, tejodhātuyāva paccati. Pakkaṃ pakkaṃ koci daṇḍena vā yaṭṭhiyā vā bahi nīhārako nāma natthi, vāyodhātuyeva nīharati.
这里释义为：上舌头细小灵活，下舌头宽大粗糙。下牙因嘴唇动作而转动，所作的舌头水珠动作为上牙的舌棒触摸，没有人用砍刀或斧头坐在口内，否则心行风元素会进入口中。虽然进入，但未保持。没有人持有刮舌器做舌面清洁动作，否则心行风元素会停留。没有人起火烧炙食物，否则会感到火元素的作用。没有人用棍棒或小枝扫拂，故心行风元素会被驱散。
Iti vāyodhātu atiharati ca vītiharati ca dhāreti ca parivatteti ca sañcuṇṇeti visoseti ca nīharati ca. Pathavīdhātu dhāreti ca parivatteti ca sañcuṇṇeti ca visoseti ca. Āpodhātu sineheti ca allattañca anupāleti. Tejodhātu antopaviṭṭhaṃ paripāceti. Ākāsadhātu añjaso hoti. Viññāṇadhātu tattha tattha sammāpayogamanvāya ābhujatīti evaṃpavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ.
心行风元素移动、不移动、保持、旋转、揉搓、摩擦、驱散等功用。地元素保持、旋转、揉搓、摩擦。水元素滋润、黏合滋味、清洁。火元素内外焚烧、成熟。空气元素使生物通畅。识元素依正当接触与追随作用而显现。诸如此类描述，便是对无迷惑具正念之智慧的说明。
Apica gamanato pariyesanato paribhogato āsayato nidhānato aparipakkato paripakkato phalato nissandato sammakkhaṇatoti evaṃ dasavidhapaṭikūlabhāvapaccavekkhaṇatopettha asammohasampajaññaṃ veditabbaṃ. Vitthārakathā panettha visuddhimagge āhārapaṭikūlasaññāniddesato gahetabbā.
行走、环顾、享用、意念、根源、不成熟、成熟、结果、依止、正时，这十种现象，结合不利因素的种种变化观察之，称为无迷惑正知。详解将在《清净道论》中有关饮食不利观念那里说明。
Uccārapassāvakammeti uccārassa ca passāvassa ca karaṇe. Tattha pattakāle uccārapassāvaṃ akarontassa sakalasarīrato sedā muccanti, akkhīni bhamanti, cittaṃ na ekaggaṃ hoti, aññe ca rogā uppajjanti. Karontassa pana sabbaṃ taṃ na hotīti ayamettha attho. Tassa vasena sātthakasampajaññaṃ veditabbaṃ. Aṭṭhāne uccārapassāvaṃ karontassa pana āpatti hoti, ayaso vaḍḍhati, jīvitantarāyo hoti. Patirūpe ṭhāne karontassa sabbaṃ taṃ na hotīti idamettha sappāyaṃ. Tassa vasena sappāyasampajaññaṃ, kammaṭṭhānāvijahanavaseneva ca gocarasampajaññaṃ veditabbaṃ.
所谓发声呼吸(巴利语：Uccārapassāvaka)，是指发声和呼吸两者的过程。在发病时，不做发声呼吸的人，身体整个都会僵硬，眼睛会颤动，心念不能集中，还会生起其他疾病。但不能说做发声呼吸的人一切都不会如此，这里并非全面绝对之义。应以此处为依据，理解具足正义的觉知。在特定情况下，做发声呼吸的人会遭遇伤害，身体金属元素增长，生命受到障碍。但也不能说这些人在对立状况中一切都不受此害，应以此为全体之义。由此来看，应当觉察具足周全正义的觉知，且如佛法修习基础般，觉知生起于境界的正念。
Abbhantare attā nāma koci uccārapassāvaṃ karonto natthi. Cittakiriyavāyodhātuvipphāreneva pana uccārapassāvakammaṃ hoti. Yathā pana pakke gaṇḍe gaṇḍabhedena pubbalohitaṃ akāmatāya nikkhamati, yathā ca atibharitā udakabhājanā udakaṃ akāmatāya nikkhamati, evaṃ pakkāsayamuttavatthīsu sannicitā uccārapassāvā vāyuvegasamuppīḷitā akāmatāyapi nikkhamanti. So panāyaṃ evaṃ nikkhamanto uccārapassāvo neva tassa bhikkhuno attano hoti, na parassa. Kevalaṃ sarīranissandova hoti. Yathā kiṃ? Yathā udakakumbhato purāṇaudakaṃ chaḍḍentassa neva taṃ attano hoti, na paresaṃ. Kevalaṃ paṭijagganamattameva hoti. Evaṃpavattapaṭisaṅkhānavasenettha asammohasampajaññaṃ veditabbaṃ.
内里并无所谓自我发出发声呼吸的情况。实则因心识作用之风力变化而生发发声呼吸之行为。譬如放弃颈部硬结之旧血块，或承受过重而自肢解水分，也如枯朽断绝的身体局部之气流受阻，无意中自然排出。由此出气的发声呼吸并非该比库本身所有，更非他人所有，仅仅依附于身体而已。例如老水罐倒出旧水，旧水并不属于水罐。仅在外在形体依赖而生。因此应以此处观察为无迷惑觉知。
Gatādīsu gateti gamane. Ṭhiteti ṭhāne. Nisinneti nisajjāya. Sutteti sayane. Jāgariteti jāgaraṇe. Bhāsiteti kathane. Tuṇhībhāveti akathane. ‘‘Gacchanto vā gacchāmīti pajānāti, ṭhito vā ṭhitomhīti pajānāti, nisinno vā nisinnomhīti pajānāti, sayāno vā sayānomhīti pajānātī’’ti imasmiñhi ṭhāne addhānairiyāpathā kathitā. ‘‘Abhikkante paṭikkante ālokite vilokite samiñjite pasārite’’ti imasmiṃ majjhimā. ‘‘Gate ṭhite nisinne sutte jāgarite’’ti idha pana khuddakacuṇṇikairiyāpathā kathitā. Tasmā etesupi vuttanayeneva sampajānakāritā veditabbā.
『去』是去行走，『止』是停留于处所，『坐』是坐卧，『伏』是躺卧，『醒』是觉醒，『说』是言语，『默』是不语。即「行时即知行」、「止时即知止」、「坐时即知坐」、「卧时即知卧」等，此处以四种基础功行说明可知。『前、后、开、视、观、入、伸展』等，是此中段的中间步骤。『去、止、坐、卧、听、醒』是这里较短简略的功行步骤。因此对这些，也应以此类教诲使得觉知成熟。
Tipiṭakamahāsīvatthero panāha – yo ciraṃ gantvā vā caṅkamitvā vā aparabhāge ṭhito iti paṭisañcikkhati ‘‘caṅkamanakāle pavattā rūpārūpadhammā ettheva niruddhā’’ti, ayaṃ gate sampajānakārī nāma. Yo sajjhāyaṃ vā karonto pañhaṃ vā vissajjento kammaṭṭhānaṃ vā manasikaronto ciraṃ ṭhatvā aparabhāge nisinno iti paṭisañcikkhati ‘‘ṭhitakāle pavattā rūpārūpadhammā ettheva niruddhā’’ti, ayaṃ ṭhite sampajānakārī nāma. Yo sajjhāyādikaraṇavaseneva ciraṃ nisīditvā aparabhāge nipanno iti paṭisañcikkhati ‘‘nisinnakāle pavattā rūpārūpadhammā ettheva niruddhā’’ti, ayaṃ nisinne sampajānakārī nāma. Yo pana nipannako sajjhāyaṃ vā karonto kammaṭṭhānaṃ vā manasikaronto niddaṃ okkamitvā aparabhāge vuṭṭhāya iti paṭisañcikkhati ‘‘sayanakāle pavattā rūpārūpadhammā ettheva niruddhā’’ti, ayaṃ sutte jāgarite ca sampajānakārī nāma. Kiriyamayacittānañhi appavattaṃ suttaṃ nāma, pavattaṃ jāgaritaṃ nāmāti. Yo pana bhāsamāno ‘‘ayaṃ saddo nāma oṭṭhe ca paṭicca dante ca jivhañca tāluñca paṭicca cittassa tadanurūpaṃ payogaṃ paṭicca jāyatī’’ti sato sampajāno bhāsati, ciraṃ vā pana kālaṃ sajjhāyaṃ vā katvā dhammaṃ vā kathetvā kammaṭṭhānaṃ vā parivattetvā pañhaṃ vā vissajjetvā aparabhāge tuṇhībhūto iti paṭisañcikkhati ‘‘bhāsitakāle uppannā rūpārūpadhammā ettheva niruddhā’’ti, ayaṃ bhāsite sampajānakārī nāma. Yo tuṇhībhūto ciraṃ dhammaṃ vā kammaṭṭhānaṃ vā manasikatvā aparabhāge iti paṭisañcikkhati ‘‘tuṇhībhūtakāle pavattā rūpārūpadhammā ettheva niruddhā, upādārūpapavattiyā sati bhāsati nāma, asati tuṇhī bhavati nāmā’’ti, ayaṃ tuṇhībhāve sampajānakārī nāmāti.
大长老经论说：常行走停留于块垒时，观想“行走时，色等法正当止息”，此称为行时正觉者。坐禅或解脱疑难，思考修行之处，长久立正于块垒处，观想“止时色等法正当止息”，此称为止时正觉者。久坐禅定，长久安然于块垒处，观想“坐时色等法正当止息”，此称为坐时正觉者。实践者或做禅思，或思惟修行场所，断除睡眠烦恼，长久卧于块垒处，观想“卧时色等法正当止息”，此称为卧时正觉者。说话时，智慧觉知言语奏效，断除疑问，修行亦断烦恼，长久说法，思考修行之所，观想“说时色等法正当止息”，此称为说时正觉者。沉静时，放下法事及思想，长久居于沉寂处，观想“沉静时色等法正当止息”，谓之沉静正觉者。
Tayidaṃ mahāsīvattherena vuttaṃ asammohadhuraṃ imasmiṃ satipaṭṭhānasutte adhippetaṃ. Sāmaññaphale pana sabbampi catubbidhaṃ sampajaññaṃ labbhati. Tasmā visesato ettha asammohasampajaññasseva vasena sampajānakāritā veditabbā. Sampajānakārī sampajānakārīti ca sabbapadesu satisampayuttasseva sampajaññassa vasenattho veditabbo. Vibhaṅgappakaraṇe pana, ‘‘sato sampajāno abhikkamati, sato sampajāno paṭikkamatī’’ti (vibha. 523) evametāni padāni vibhattāneva.
此乃大长老所说无惑觉智义，属于此念处经之上分内容。菩提果实乃四种觉知俱足。因而应知此地依无惑觉知所具，乃称为觉知功者。觉知功者者，普遍在一切境域凭依念力而产生之觉知皆属此理。于分类略论中有言：“念时觉知进前，念时觉知退后”（《分类》523）诸词正是此意。
Iti ajjhattaṃ vāti evaṃ catusampajaññapariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. Idha samudayavayadhammānupassītiādīsu rūpakkhandhasseva samudayo ca vayo ca nīharitabbo. Sesaṃ vuttasadisameva.
如此内观正知，即以四种觉知为根据，观自身体、他人体及其时之间之身体。及观诸蕴生灭变化等，诸色蕴之生灭及衰败应当观察。此理与经典谛义相似。
Idha catusampajaññapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, vuttappakāro ariyamaggo maggasaccaṃ. Evaṃ catusaccavasena ussakkitvā nibbutiṃ pāpuṇātīti idamekassa catusampajaññapariggāhakassa bhikkhuno vasena yāva arahattā niyyānamukhanti.
这里，四念处的观察者借持正念，观知苦谛，继而生起宿世根本渴爱，观知集谛；二者消减时，观知灭谛；又根据所说的各种修行方法，观察出圣道——道谛。这样，凭四圣谛的觉知，最终得证涅槃，这是该四念处观察者作为比库安住时，直到通达阿拉汉果的涅槃阶段。
Catusampajaññapabbavaṇṇanā niṭṭhitā. · 四正知节之解释已毕。
Paṭikūlamanasikārapabbavaṇṇanā厌恶作意节之解释
§110
110. Evaṃ catusampajaññavasena kāyānupassanaṃ vibhajitvā idāni paṭikūlamanasikāravasena vibhajituṃ puna caparantiādimāha. Tattha imameva kāyantiādīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ sabbākārena vitthārato visuddhimagge kāyagatāsatikammaṭṭhāne vuttaṃ. Ubhatomukhāti heṭṭhā ca upari cāti dvīhi mukhehi yuttā. Nānāvihitassāti nānāvidhassa.
第110条 如此，凭借四念处观行，将身体观的观察拆分开来，现在在用反面厌恶意念反复拆分；对此，教法曰：关于身体等诸法，凡是应当观想的，都已详尽遍复地于清净道上的身念处法门中宣说。所谓“双方”，即上下两面相结合。所谓“多样设立”，是指各式各样不同之法。
Idaṃ panettha opammasaṃsandanaṃ – ubhatomukhā putoḷi viya hi cātumahābhūtiko kāyo, tattha missetvā pakkhittanānāvidhadhaññaṃ viya kesādayo dvattiṃsākārā, cakkhumā puriso viya yogāvacaro, tassa taṃ putoḷiṃ muñcitvā paccavekkhato nānāvidhadhaññassa pākaṭakālo viya yogino dvattiṃsākārassa vibhūtākāro veditabbo.
这里用一个比喻来辅助说明：“双方”就像由四大元素构成的身体一样，由各种杂合杂陈的毛发等组成共计三十二体征，眼睛如强健之人一般活动；此人放开两侧，观察杂陈不同毛发的发生与消褪，修行者亦当辨识三十二种形体状貌的变化。
Iti ajjhattaṃ vāti evaṃ kesādipariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati, ito paraṃ vuttanayameva. Kevalañhi idha dvattiṃsākārapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. Sesaṃ purimasadisamevāti.
此即内心所说的：凭借此毛发等的观察，无论是自身身体或他身，随时观察自己或他身，乃至时机适当时，专注身体正念。由此反观所说，唯有二十二种体相的观察、持守正念，观苦谛，依据此连接，得见涅槃。结论与前面所说同。
Paṭikūlamanasikārapabbavaṇṇanā niṭṭhitā. · 不净作意品注释结束。
Dhātumanasikārapabbavaṇṇanā界作意品注释
§111
111. Evaṃ paṭikūlamanasikāravasena kāyānupassanaṃ vibhajitvā idāni dhātumanasikāravasena vibhajituṃ puna caparantiādimāha. Tatrāyaṃ opammasaṃsandanena saddhiṃ atthavaṇṇanā – yathā koci goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ, yathāṭhitattā ca yathāpaṇihitaṃ kāyaṃ – ‘‘atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātū’’ti evaṃ paccavekkhati.
第111条 如此，用反面厌恶意念拆分身体观后，现在又用元素观思想继续拆分，细述其义：譬如有一割牛户在牛场或糜烂牛群聚集处将杀死的牛一头头分割，坐着处理牛肉，如是比库用适当身体结构成为四行路上，真实地依所处环境与状态，观察此身体存在的地、水、火、风四种元素。
Kiṃ vuttaṃ hoti – yathā goghātakassa gāviṃ posentassāpi āghātanaṃ āharantassāpi āharitvā tattha bandhitvā ṭhapentassāpi vadhentassāpi vadhitaṃ mataṃ passantassāpi tāvadeva gāvīti saññā na antaradhāyati, yāva naṃ padāletvā bīlaso na vibhajati. Vibhajitvā nisinnassa pana gāvīti saññā antaradhāyati, maṃsasaññā pavattati, nāssa evaṃ hoti ‘‘ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī’’ti. Atha khvassa ‘‘ahaṃ maṃsaṃ vikkiṇāmi, ime maṃsaṃ haranti’’cceva hoti, evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassāpi pabbajitassāpi tāvadeva sattoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati. Dhātuso paccavekkhato panassa sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati. Tenāha bhagavā – ‘‘imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātūti. Seyyathāpi, bhikkhave, dakkho goghātako vā…pe… vāyodhātū’’ti.
所说之义是，如同割牛户即便养牛、获得牛肉、出售牛肉，视觉观念持续存在，直到牛肉被切割、分辨，才无视牛形，反转为肉体观念；这与此比库亦相同：于未觉察元素前，作愚痴凡夫时、作为家人或出家者时，虽有固定身形及具体存在感，然其“生命”或“个体感”不在；但辨察元素时，“个体观念”消失，心识停聚于元素上。因此，世尊说：“正如熟练割牛户……观察地、水、火、风四元素于身体中。”
Goghātako viya hi yogī, gāvīti saññā viya sattasaññā, catumahāpatho viya catuiriyāpatho, bīlaso vibhajitvā nisinnabhāvo viya dhātuso paccavekkhaṇanti ayamettha pāḷivaṇṇanā, kammaṭṭhānakathā pana visuddhimagge vitthāritā.
如同杀害者一般的修行者，如同牛的感受一般的有情感知，犹如四大之道与四根本之道，修习者分辨内心懈怠而坐着状态的诸根界进行观照，这便是此处巴利文注释。至于业处的说明，则在清净之道中详细展开。
Iti ajjhattaṃ vāti evaṃ catudhātupariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati. Ito paraṃ vuttanayameva. Kevalañhi idha catudhātupariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā niyyānamukhaṃ veditabbaṃ. Sesaṃ purimasadisamevāti.
内在而言，即以四大诸界的认识，或观察自身的身体，或观察他人的身体，或在时间上观察自身身体，亦或观察他人身体，修习身体观照。此处所说者，后文亦有叙述。且唯有此处通过四大诸界的认识而涵摄身心，方能了知苦谛，经过此种契机后，应当观知通达涅槃；这些见闻乃同样之理起用，前文之说即归于此。
Dhātumanasikārapabbavaṇṇanā niṭṭhitā. · 界作意品注释结束。
Navasivathikapabbavaṇṇanā九墓地品注释
§112
112. Evaṃ dhātumanasikāravasena kāyānupassanaṃ vibhajitvā idāni navahi sivathikapabbehi vibhajituṃ, puna caparantiādimāha. Tattha seyyathāpi passeyyāti yathā passeyya. Sarīranti matasarīraṃ. Sivathikāya chaḍḍītanti susāne apaviddhaṃ. Ekāhaṃ matassa assāti ekāhamataṃ. Dvīhaṃ matassa assāti dvīhamataṃ. Tīhaṃ matassa assāti tīhamataṃ. Bhastā viya vāyunā uddhaṃ jīvitapariyādānā yathānukkamaṃ samuggatena sūnabhāvena uddhumātattā uddhumātakaṃ. Vinīlaṃ vuccati viparibhinnavaṇṇaṃ. Vilīnameva vinīlakaṃ. Paṭikūlattā vā kucchitaṃ vinīlanti vinīlakaṃ. Maṃsussadaṭṭhānesu rattavaṇṇassa pubbasannicayaṭṭhānesu setavaṇṇassa yebhuyyena ca nīlavaṇṇassa nīlaṭṭhānesu nīlasāṭakapārutasseva chavasarīrassetaṃ adhivacanaṃ. Paribhinnaṭṭhānehi navahi vā vaṇamukhehi visandamānaṃ pubbaṃ vipubbaṃ. Vipubbameva vipubbakaṃ, paṭikūlattā vā kucchitaṃ vipubbanti vipubbakaṃ. Vipubbakaṃ jātaṃ tathābhāvaṃ gatanti vipubbakajātaṃ.
112. 由此以诸界观照身体之法，现今当以九种尸体腐败之相来分别观察，且还应复诵之前所说。不妨举例说“好似观看一样”。身体者，谓我身。尸体腐烂者，谓已腐坏之尸。片刻属于我者，谓暂时属于我；两刻属于我者，谓时限双倍；三刻属于我者，谓时限三倍。尸体被风吹起犹行动般，依其上升形态如风鼓动般向上飘动。腐烂色称为绀色。绀腐烂之物称为绀腐。丑恶情状则称为凹陷腐烂。肉之所见血色有早出现处称为白色，具积集之处称为血色，某些为蓝色者，称为蓝腐。尸体上各种不同之处用九个颜色之口来分别，落于色点时称其为新腐状。新腐者亦称新腐坏。腐烂生起即灭之状，谓腐坏新鲜生起即消失。
So imameva kāyanti so bhikkhu imaṃ attano kāyaṃ tena kāyena saddhiṃ ñāṇena upasaṃharati upaneti. Kathaṃ? Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatītoti. Idaṃ vuttaṃ hoti – āyu, usmā, viññāṇanti imesaṃ tiṇṇaṃ dhammānaṃ atthitāya ayaṃ kāyo ṭhānagamanādikhamo hoti imesaṃ pana vigamā ayampi evaṃdhammo evaṃpūtikasabhāvoyeva, evaṃbhāvī evaṃuddhumātādibhedo bhavissati, evaṃanatīto evaṃuddhumātādibhāvaṃ anatikkantoti.
此身体即此肉身，修行者凭真实智慧聚摄其身。如何聚摄？因为该身如是性，如是状，如是不过去。故有说法——寿命、热量、识，此三法存在身处，身因聚散而成。身亦因这些而生起、生灭，故其性亦如是，无常升降变化，亦非过去不可复还。
Iti ajjhattaṃ vāti evaṃ uddhumātādipariggahaṇena attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati.
内在而言，谓由上升色等诸相观察自己身体，或观察他人身体，或在时间维度上观察自己身体，或观察他人身体，修习身体观照。
Khajjamānanti udarādīsu nisīditvā udaramaṃsaoṭṭhamaṃsaakkhikūṭādīni luñcitvā luñcitvā khādiyamānaṃ. Samaṃsalohitanti sesāvasesamaṃsalohitayuttaṃ. Nimaṃsalohitamakkhitanti maṃse khīṇepi lohitaṃ na sussati, taṃ sandhāya vuttaṃ ‘‘nimaṃsalohitamakkhita’’nti. Aññenāti aññena disābhāgena. Hatthaṭṭhikanti catusaṭṭhibhedampi hatthaṭṭhikaṃ pāṭiyekkaṃ vippakiṇṇaṃ. Pādaṭṭhikādīsupi eseva nayo. Terovassikānīti atikkantasaṃvaccharāni. Pūtīnīti abbhokāse ṭhitāni vātātapavuṭṭhisamphassena terovassikāneva pūtīni honti. Antobhūmigatāni pana cirataraṃ tiṭṭhanti. Cuṇṇakajātānīti cuṇṇaṃ cuṇṇaṃ hutvā vippakiṇṇāni. Sabbattha so imamevāti vuttanayena khajjamānādīnaṃ vasena yojanā kātabbā.
腐烂意谓腹部等处坐着，腹内腐肉与起骨头等依次腐坏，反复腐臭浸润。腐臭与血色连为一体。极腐臭处腐肉溃烂不干，故谓“腐臭而溃烂”。“互异”者谓各处颜色不同。襁褓处有四分六种之别，此称为四分六样。足部等亦如是。三年之久，谓超过三年时间。腐肉于外空气作用下，三年仍腐臭。入地之中者，则存留时间更久。盐基腐化，谓经年后溶化筑积结块。以上诸种形象，皆谓腐烂，依据此经文启示，当视为腐烂体观法之事例。
Iti ajjhattaṃ vāti evaṃ khajjamānādipariggahaṇena yāva cuṇṇakabhāvā attano vā kāye, parassa vā kāye, kālena vā attano, kālena vā parassa kāye kāyānupassī viharati.
『如此』者，内在的风（气）即如此，因受腐蚀等的侵袭，在体内形成如沙砾般的状态，无论在自己身体，或他人身体中，随着时间，无论在自己身体，还是他人身体中，保持着身体观察的修行。
Idha pana ṭhatvā navasivathikā samodhānetabbā. ‘‘Ekāhamataṃ vā’’tiādinā nayena vuttā sabbāpi ekā, ‘‘kākehi vā khajjamāna’’ntiādikā ekā, ‘‘aṭṭhikasaṅkhalikaṃ samaṃsalohitaṃ nhārusambandha’’nti ekā, ‘‘nimaṃsalohitamakkhitaṃ nhārusambandha’’nti ekā, ‘‘apagatamaṃsalohitaṃ nhārusambandha’’nti ekā, ‘‘aṭṭhikāni apagatasambandhānī’’tiādikā ekā, ‘‘aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgānī’’ti ekā, ‘‘puñjakitāni terovassikānī’’ti ekā, ‘‘pūtīni cuṇṇakajātānī’’ti ekā.
此处，立起时，须将九种尘相分别加以观察。所谓『一念执着』等引导言辞，皆为一类；『鸟类受腐蚀』等言辞亦为一类；『骨链等红润之物为血脉所承连』为一类；『肉块上染红，其与血脉相连』为一类；『离开血脉的肉块』为一类；『骨头属于非连结状态』为一类；『骨头尚白，为骨骼白色的部分』为一类；『积成三年之骨块』为一类；『由沙砾所生的腐朽骨块』为一类。
Evaṃ kho, bhikkhaveti idaṃ navasivathikā dassetvā kāyānupassanaṃ niṭṭhapento āha. Tattha navasivathikapariggāhikā sati dukkhasaccaṃ, tassā samuṭṭhāpikā purimataṇhā samudayasaccaṃ, ubhinnaṃ appavatti nirodhasaccaṃ, dukkhaparijānano samudayapajahano nirodhārammaṇo ariyamaggo maggasaccaṃ. Evaṃ catusaccavaseneva ussakkitvā nibbutiṃ pāpuṇātīti idaṃ navasivathikapariggāhakānaṃ bhikkhūnaṃ yāva arahattā niyyānamukhanti.
是故，比库们，见此九种尘相后，身体观察遂能圆满。其间，察知此九尘之苦谛；引生的渴爱即集谛；二者消灭则为灭谛；了解苦之因缘，断除苦之缘起，证得圣道谛，即四圣谛完整显现。如此观觉，成就觉悟，由此达到涅槃境界。此九尘相观察者能引导比库至阿拉汉果位，证悟离出。
Navasivathikapabbavaṇṇanā niṭṭhitā. · 九墓地品注释结束。
Ettāvatā ca ānāpānapabbaṃ iriyāpathapabbaṃ catusampajaññapabbaṃ paṭikūlamanasikārapabbaṃ dhātumanasikārapabbaṃ navasivathikapabbānīti cuddasapabbā kāyānupassanā niṭṭhitā hoti.
迄此为止，入出息念、行路念、四正断念、令人厌恶之念、法界念，及九种尘相念，这十四种念相成为身观圆成之法。
Tattha ānāpānapabbaṃ paṭikūlamanasikārapabbanti imāneva dve appanākammaṭṭhānāni. Sivathikānaṃ pana ādīnavānupassanāvasena vuttattā sesāni dvādasāpi upacārakammaṭṭhānānevāti.
其中，入出息念与令人厌恶之念为这两种安止的修行方法。九种尘相因散布危险观，故余之十二种则属辅助的安止修行，皆包含其中。
Kāyānupassanā niṭṭhitā. · 身随观结束。
Vedanānupassanāvaṇṇanā受随观解释
§113
113. Evaṃ bhagavā cuddasavidhena kāyānupassanāsatipaṭṭhānaṃ kathetvā idāni navavidhena vedanānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Tattha sukhaṃ vedananti kāyikaṃ vā cetasikaṃ vā sukhaṃ vedanaṃ vedayamāno ‘‘ahaṃ sukhaṃ vedanaṃ vedayāmī’’ti pajānātīti attho. Tattha kāmaṃ uttānaseyyakāpi dārakā thaññapivanādikāle sukhaṃ vedayamānā ‘‘sukhaṃ vedayāmā’’ti pajānanti, na panetaṃ evarūpaṃ jānanaṃ sandhāya vuttaṃ. Evarūpaṃ jānanaṃ hi sattūpaladdhiṃ na jahati, sattasaññaṃ na ugghāṭeti, kammaṭṭhānaṃ vā satipaṭṭhānabhāvanā vā na hoti. Imassa pana bhikkhuno jānanaṃ sattūpaladdhiṃ jahati , sattasaññaṃ ugghāṭeti, kammaṭṭhānaṃ ceva satipaṭṭhānabhāvanā ca hoti. Idañhi ‘‘ko vedayati, kassa vedanā, kiṃ kāraṇā vedanā’’ti evaṃ sampajānavediyanaṃ sandhāya vuttaṃ.
世尊以十四种身观之法开示后，今应对九种感受观察法作说。所谓乐感受，即身体或心意感受之乐，感乐时识记『我正在感受乐』。例如，孩童在豪华床榻中饮食时感受乐，便自知『我在感受乐』，但此觉知不足以产生断除心执之觉慧。这类觉知，不会放弃有情之心见，亦不揭示真见，故无修行与正念蕴生。然比库之觉知，能破除有情之见，揭示真见，有助于修习正念及身观。此时须觉照自己，为何觉受，何者觉受，因何而觉受，依此知觉而修行。
Tattha ko vedayatīti na koci satto vā puggalo vā vedayati. Kassa vedanāti na kassaci sattassa vā puggalassa vā vedanā. Kiṃ kāraṇā vedanāti vatthuārammaṇāva panassa vedanā. Tasmā esa evaṃ pajānāti – ‘‘taṃ taṃ sukhādīnaṃ vatthuṃ ārammaṇaṃ katvā vedanāva vedayati. Taṃ pana vedanāpavattiṃ upādāya ‘ahaṃ vedayāmī’ti vohāramattaṃ hotī’’ti. Evaṃ vedanāva vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti sallakkhento esa ‘‘sukhaṃ vedanaṃ vedayāmī’’ti pajānātīti veditabbo. Cittalapabbate aññataro thero viya. Thero kira aphāsukakāle balavavedanāya nitthunanto aparāparaṃ parivattati. Tameko daharo āha ‘‘kataraṃ vo, bhante, ṭhānaṃ rujjatī’’ti. Āvuso, pāṭiyekkaṃ rujjanaṭṭhānaṃ nāma natthi, vatthuṃ ārammaṇaṃ katvā vedanāva vedayatīti. Evaṃ jānanakālato paṭṭhāya adhivāsetuṃ vaṭṭati no, bhanteti. Adhivāsemi āvusoti. Adhivāsanā, bhante, seyyāti. Thero adhivāsesi. Tato vāto yāva hadayā phālesi, mañcake antāni rāsikatāni ahesuṃ. Thero daharassa dassesi ‘‘vaṭṭatāvuso, ettakā adhivāsanā’’ti. Daharo tuṇhī ahosi. Thero vīriyasamataṃ yojetvā saha paṭisambhidāhi arahattaṃ pāpuṇitvā samasīsī hutvā parinibbāyi.
在此，无有任何众生或个体能够感受。所谓“感受”并不是归属于某个人或某个众生的感受。何以故？因缘在于感受事物的缘起本身。因此，他才能这样理解：『对于各种快乐等事物，当作为对象而感受其感受。至于感受的发生，因为执取“我感受”这一念头，而生起所谓的感觉。』是故，应知所谓感受即是以感受事物为对象而感知感受。犹如山上的一位长老，长老在观念迟钝时，强烈感受到痛觉，反复左右翻转。此时，一青年问曰：“和尚，您痛的什么地方？”朋友们啊，痛觉并无固定处，乃因将某处作为对象，故才感受到痛觉。于认知时，尚未能确定疼痛处所在，言曰：“我在感觉。”于是便说出的“我感觉”二字。长老入定后，直至心脏处盛满，肌肉末端产生痛感。长老告诉青年：“朋友，这便是所谓入定的感觉。”青年寂然无语。长老以精进功夫与深入智慧，获得解脱果位，入涅槃而去。
Yathā ca sukhaṃ, evaṃ dukkhaṃ…pe… nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayamāno ‘‘nirāmisaṃ adukkhamasukhaṃ vedanaṃ vedayāmī’’ti pajānāti. Iti bhagavā rūpakammaṭṭhānaṃ kathetvā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Duvidhañhi kammaṭṭhānaṃ rūpakammaṭṭhānañca arūpakammaṭṭhānañca. Rūpapariggaho arūpapariggahotipi etadeva vuccati. Tattha bhagavā rūpakammaṭṭhānaṃ kathento saṅkhepamanasikāravasena vā vitthāramanasikāravasena vā catudhātuvavatthānaṃ kathesi. Tadubhayampi sabbākārato visuddhimagge dassitameva.
正如快乐感受，痛苦感受……（同样）对于无味苦乐苦感受，当感知“无味苦乐苦感受”，而能知其感受。如是，世尊分说有形境界的禅修对象，亦放讲无形境界的禅修对象，以感受为媒介而详说。此处有二种禅修对象，称为有色禅修对象与无色禅修对象。有色聚集为有色境，无色聚集为无色境。世尊讲解有色禅修对象时，或简略或详细地说明四大元素的实相。对此二者，皆以具足一切成办而指向净化之道。
Arūpakammaṭṭhānaṃ pana kathento yebhuyyena vedanāvasena katheti. Tividho hi arūpakammaṭṭhāne abhiniveso phassavasena vedanāvasena cittavasenāti. Kathaṃ? Ekaccassa hi saṃkhittena vā vitthārena vā pariggahite rūpakammaṭṭhāne tasmiṃ ārammaṇe cittacetasikānaṃ paṭhamābhinipāto taṃ ārammaṇaṃ phusanto uppajjamāno phasso pākaṭo hoti. Ekaccassa taṃ ārammaṇaṃ anubhavantī uppajjamānā vedanā pākaṭā hoti. Ekaccassa taṃ ārammaṇaṃ pariggahetvā vijānantaṃ uppajjamānaṃ viññāṇaṃ pākaṭaṃ hoti. Tattha yassa phasso pākaṭo hoti, sopi ‘‘na kevalaṃ phassova uppajjati, tena saddhiṃ tadeva ārammaṇaṃ anubhavamānā vedanāpi uppajjati, sañjānanamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa vedanā pākaṭā hoti. So ‘‘na kevalaṃ vedanāva uppajjati, tāya saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, sañjānanamānā saññāpi, cetayamānā cetanāpi, vijānanamānaṃ viññāṇampi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti. Yassa viññāṇaṃ pākaṭaṃ hoti, so ‘‘na kevalaṃ viññāṇameva uppajjati, tena saddhiṃ tadevārammaṇaṃ phusamāno phassopi uppajjati, anubhavamānā vedanāpi, sañjānanamānā saññāpi, cetayamānā cetanāpi uppajjatī’’ti phassapañcamakeyeva pariggaṇhāti.
至于无色禅修对象的讲解，则多依感受而说。无色禅修对象中有三种分别是执著、触、感受、意识。如何？有时简明，有时详细地说法，在无色禅修对象这归属的专注处，意识及心理因素中第一种入侵，从触及对象中生起时，触觉显现。有时体验感官对象的个别感受生起时，感觉显现。有时把对象摄取于心，意识认识时，意识显现。于此，触感显现者，则被称为“非仅触觉而已，且与触处对应之对象感受、想及心意、识共生”，属触五法摄纳。感受显现者，称“非仅感受而已，与对应对象触感、想、心意、识共生”，亦归属于触五法。识显现者，亦称“非仅识而已，与对应对象触、感受、想、心共生”，皆归于触五法。
So ‘‘ime phassapañcamakā dhammā kiṃ nissitā’’ti upadhārento ‘‘vatthuṃ nissitā’’ti pajānāti. Vatthu nāma karajakāyo, yaṃ sandhāya vuttaṃ ‘‘idañca me viññāṇaṃ ettha sitaṃ ettha paṭibaddha’’nti (dī. ni. 1.234,235; ma. ni. 2.252). So atthato bhūtāni ceva upādārūpāni ca. Evamettha ‘‘vatthu rūpaṃ, phassapañcamakā nāma’’nti nāmarūpamattameva passati. Rūpaṃ cettha rūpakkhandho, nāmaṃ cattāro arūpino khandhāti pañcakkhandhamattaṃ hoti. Nāmarūpavinimuttā hi pañcakkhandhā, pañcakkhandhavinimuttañca nāmarūpaṃ natthi.
对于何以这五触法为所依止者，凭此得知乃以“所依物”为它。如是“所依物”为所起心识确定之因，是意识所依。所谓所依体，即身体，为中介以识此处，“此识在此十分受束缚”，亦如经文中所说。此处从意义上是实有法与其依止条件。于是称其“所依物为色，五触法为名”，只见名色之体。色即色蕴，名为非色的四蕴，合计五蕴体。名色互不分别者，五蕴不变异；五蕴不分别者，名色不分别。
So ‘‘ime pañcakkhandhā kiṃ hetukā’’ti upaparikkhanto ‘‘avijjādihetukā’’ti passati. Tato paccayo ceva paccayuppannañca idaṃ, añño satto vā puggalo vā natthi, suddhasaṅkhārapuñjamattamevāti sappaccayanāmarūpavasena tilakkhaṇaṃ āropetvā vipassanāpaṭipāṭiyā ‘‘aniccaṃ dukkhaṃ anattā’’ti sammasanto vicarati.
探寻此五蕴之因，见其起因是无明等。因果相互依止，且不存在他人或他个体，唯剩纯净行蕴堆积，由此以因缘名色之体，携带三法印：“无常、苦、无我”，以智慧观察此事，依止般若修行而得进境。
So ‘‘ajja ajjā’’ti paṭivedhaṃ ākaṅkhamāno tathārūpe divase utusappāya puggalasappāya bhojanasappāya dhammassavanasappāyaṃ labhitvā ekapallaṅkena nisinno vipassanaṃ matthakaṃ pāpetvā arahatte patiṭṭhāti. Evaṃ imesampi tiṇṇaṃ janānaṃ yāva arahattā kammaṭṭhānaṃ kathitaṃ hoti.
今愿发显“今今”的体悟，如此日夜交替、季节变迁、个体更替、饮食变化、闻法增长，均得成就一片静处，专坐而生起观慧，最终成就阿拉汉果位。由此为止，便是三种根本类别众生成阿拉汉的禅修场所所述。
Idha pana bhagavā arūpakammaṭṭhānaṃ kathento vedanāvasena kathesi. Phassavasena vā hi viññāṇavasena vā kathīyamānaṃ na pākaṭaṃ hoti, andhakāraṃ viya khāyati. Vedanāvasena pana pākaṭaṃ hoti. Kasmā? Vedanānaṃ uppattipākaṭatāya. Sukhadukkhavedanānañhi uppatti pākaṭā. Yadā sukhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ satadhotaṃ sappiṃ khādāpayantaṃ viya satapākatelaṃ makkhayamānaṃ viya ghaṭasahassena pariḷāhaṃ nibbāpayamānaṃ viya ‘‘aho sukhaṃ aho sukha’’nti vācaṃ nicchārayamānameva uppajjati. Yadā dukkhaṃ uppajjati, sakalasarīraṃ khobhentaṃ maddantaṃ pharamānaṃ abhisandayamānaṃ tattaphālaṃ pavesentaṃ viya vilīnatambalohena āsiñcantaṃ viya sukkhatiṇavanappatimhi araññe dāruukkākalāpaṃ khipamānaṃ viya ‘‘aho dukkhaṃ aho dukkha’’nti vippalāpayamānameva uppajjati. Iti sukhadukkhavedanānaṃ uppatti pākaṭā hoti.
在此，世尊讲说非色法业处时，以受为缘分加以说明。因缘于触、亦因缘于识时，则不显露，犹如黑暗吞噬一般；唯独受为缘之时才显露。为何？因受的发生显著。因为乐受与苦受的发生是显著的。何以故？当乐受生起时，犹如充满全身柔软舒适，丰满圆满安顿，滋润皮肤，涂满百倍油脂，正如涂抹蜂蜜般，轻熨悠柔，现起『啊，好乐啊，好乐啊』之语音；当苦受生起时，犹如全身灼热，烧灼揉搓，貌如染上飞蝇粪土、腐朽之物，卧于旷野灌木之间，似投掷枯枝及荆棘，现起『啊，苦啊，苦啊』之痛苦呼声。如此，乐苦受的发生是显著的。
Adukkhamasukhā pana duddīpanā andhakārāva avibhūtā. Sā sukhadukkhānaṃ apagame sātāsātappaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. Yathā kiṃ? Yathā antarā piṭṭhipāsāṇaṃ ārohitvā palātassa migassa anupathaṃ gacchanto migaluddako piṭṭhipāsāṇassa orabhāgepi parabhāgepi padaṃ disvā majjhe apassantopi ‘‘ito āruḷho, ito oruḷho, majjhe piṭṭhipāsāṇe iminā padesena gato bhavissatī’’ti nayato jānāti, evaṃ āruḷhaṭṭhāne padaṃ viya hi sukhavedanāya uppatti pākaṭā hoti. Oruḷhaṭṭhāne padaṃ viya dukkhavedanāya uppatti pākaṭā hoti. ‘‘Ito āruyha ito oruyha majjhe evaṃ gato’’ti nayato gahaṇaṃ viya sukhadukkhānaṃ apagame sātāsātappaṭikkhepavasena majjhattākārabhūtā adukkhamasukhā vedanāti nayato gaṇhantassa pākaṭā hoti. Evaṃ bhagavā paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvāva dassesi.
而不苦不乐受则微弱晦暗，不显露，犹如黑暗般不明。此乃因乐苦受消灭之后，时常间断中而现起的中表受，又称不苦不乐受，其显露缘由为摄者心之认识。如何？譬如猎人攀附树荫，寻找山鹿时虽不直接见猎鹿，但却能据叶枝、深浅处预知：『鹿必从此处攀上，此处攀下，至中间树叶所在处』，猎人据此认识此处为猎鹿攀爬之路。亦复如是，生起时如足迹现于高处，为乐受显现；如足迹现于低处，为苦受显现。由此认识说，乐苦受消灭后，时断时续出现的此中间表受，即为不苦不乐受，则由摄者心所知显露。于是世尊初说色法业处，后又以非色业处的受为缘，示现终止。
Na kevalañca idheva evaṃ dassesi, cūḷataṇhāsaṅkhaye, mahātaṇhāsaṅkhaye, cūḷavedalle, mahāvedalle, raṭṭhapālasutte, māgaṇḍiyasutte, dhātuvibhaṅge, āneñjasappāye, dīghanikāyamhi mahānidāne, sakkapañhe, mahāsatipaṭṭhāne, saṃyuttamhi cūḷanidānasutte, rukkhopame, parivīmaṃsanasutte, sakale vedanāsaṃyutteti evaṃ anekesu suttesu paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassesi. Yathā ca tesu, evaṃ imasmimpi satipaṭṭhānasutte paṭhamaṃ rūpakammaṭṭhānaṃ kathetvā pacchā arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassesi.
并非仅在此处如此说，而是在小渴尽、大渴尽、小热病、大热病、护国经、恶人经、界分论、无漏出染论、长部大纲、萨咖答问、广大念处集中、相应部小纲经、树喻经、审察经及一切受相相关多处经文中，皆说初以色法业处为缘，次以非色法业处的受为缘而断灭加以显现。正如彼等经典中，于此正念念处经亦复如是，先说以色法业处为缘，后以非色法业处之受为缘断灭而示现。
Tattha sukhaṃ vedanantiādīsu ayaṃ aparopi pajānanapariyāyo – sukhaṃ vedanaṃ vedayāmīti pajānātīti sukhavedanākkhaṇe dukkhāya vedanāya abhāvato sukhaṃ vedanaṃ vedayamāno ‘‘sukhaṃ vedanaṃ vedayāmī’’ti pajānāti. Tena yā pubbe anubhūtapubbā dukkhā vedanā, tassā idāni abhāvato imissā ca sukhāya vedanāya ito paṭhamaṃ abhāvato vedanā nāma aniccā adhuvā vipariṇāmadhammā, itiha tattha sampajāno hoti.
此处所谓乐受等，是世尊用来说明认知的另一种周遍通说。谓乐受乃知觉过程之受也。及于见到乐受现起之瞬，因苦受欠缺，便现起以乐受为缘，言说『我正在受乐受』之认识。由此以前曾经历之苦受现已不复存在，而此刻由乐受显起的受体成为外在现存，名为无常，并且必然随变易而发生改变，禀具此理而有所认知。
Vuttampi cetaṃ bhagavatā –
经中也如是世尊所说——
‘‘Yasmiṃ aggivessana samaye sukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye dukkhaṃ vedanaṃ vedeti, na adukkhamasukhaṃ vedanaṃ vedeti, sukhaṃyeva tasmiṃ samaye vedanaṃ vedeti, yasmiṃ aggivessana samaye dukkhaṃ…pe… adukkhamasukhaṃ vedanaṃ vedeti, neva tasmiṃ samaye sukhaṃ vedanaṃ vedeti, na dukkhaṃ vedanaṃ vedeti, adukkhamasukhaññeva tasmiṃ samaye vedanaṃ vedeti. Sukhāpi kho aggivessana vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. Dukkhāpi kho…pe… adukkhamasukhāpi kho aggivessana vedanā aniccā…pe… nirodhadhammā. Evaṃ passaṃ aggivessana sutavā ariyasāvako sukhāyapi vedanāya dukkhāyapi vedanāya adukkhamasukhāyapi vedanāya nibbindati, nibbindaṃ virajjati, virāgā vimuccati, vimuttasmiṃ vimuttamiti ñāṇaṃ hoti. ‘Khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā’ti pajānātī’’ti (ma. ni. 2.205).
「于火剌时，乐受现起者，不会同时现起苦受，也不现起不苦不乐受；只是有乐受现起。于火剌时，苦受现起者，也不同时现起乐受，亦无不苦不乐受而现起；只现苦受。于火剌时，不苦不乐受现起者，不会同时现起乐受，亦无苦受现起；只有不苦不乐受。火剌时之乐受无常，集合而成，因缘生，必灭，衰败，离欲，断灭。苦受、不苦不乐受亦复如是。由此，曾习闻火剌而善行之圣弟子，悉知乐受、苦受及不苦不乐受，生起时均无常，只而厌弃，离欲，解脱。于此解脱中，有所了知──‘生已尽，道已立，所作已作，不复更有此事’。」（《中部•卷2•页205》）
Sāmisaṃ vā sukhantiādīsu sāmisā sukhā nāma pañcakāmaguṇāmisanissitā cha gehasitasomanassavedanā. Nirāmisā sukhā nāma cha nekkhammasitasomanassavedanā. Sāmisā dukkhā nāma cha gehasitadomanassavedanā. Nirāmisā dukkhā nāma cha nekkhammasitadomanassavedanā. Sāmisā adukkhamasukhā nāma cha gehasitaupekkhā vedanā. Nirāmisā adukkhamasukhā nāma cha nekkhammasitaupekkhā vedanā. Tāsaṃ vibhāgo uparipaṇṇāsake pāḷiyaṃ āgatoyeva.
共有两种感受：有渣感受与无渣感受。有渣的乐感名为依赖五种根本属性的贪欲乐感，是居家者的欢喜乐感。无渣的乐感名为出离乐感，是出家者的欢喜乐感。有渣的苦感名为居家者的不悦苦感。无渣的苦感名为出家者的不悦苦感。有渣的不苦不乐感名为居家者的平淡觉受。无渣的不苦不乐感名为出家者的平淡觉受。这些分别都出自此巴利正典的四分之一章节。
Iti ajjhattaṃ vāti evaṃ sukhavedanādipariggahaṇena attano vā vedanāsu, parassa vā vedanāsu, kālena vā attano, kālena vā parassa vedanāsu vedanānupassī viharati. Samudayavayadhammānupassī vāti ettha pana ‘‘avijjāsamudayā vedanāsamudayo’’tiādīhi (paṭi. ma. 1.50) pañcahi pañcahi ākārehi vedanānaṃ samudayañca vayañca passanto samudayadhammānupassī vā vedanāsu viharati, vayadhammānupassī vā vedanāsu viharati, kālena samudayadhammānupassī vā, kālena vayadhammānupassī vā vedanāsu viharatīti veditabbo. Ito paraṃ kāyānupassanāyaṃ vuttanayameva.
所谓内境观，指的是观察自身或他者的感受及其变化的心态。观察感受及其生灭的属性，即能观察感受的生起和消逝。此处所说“无明所生是感受之生”等五种形态，指的是在感受中洞见其产生与消失的五种不同状况。因此，观察者应观照感受的生灭，如时间内自身感受的生灭，亦如他者感受的生灭。这种观照生灭的修行教导之后，即引入身体念住法。
Kevalañhi idha vedanāpariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā vedanāpariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
唯有严格修持观察感受实相而生的正念者，才能得知苦圣谛的真实义理。由此建立正确联系之后，持守观察感受的比库方得生起出离之向。其余内容亦应如此解释。
Vedanānupassanā niṭṭhitā. · 受随观已结束。
Cittānupassanāvaṇṇanā心随观解释
§114
114. Evaṃ navavidhena vedanānupassanāsatipaṭṭhānaṃ kathetvā idāni soḷasavidhena cittānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Tattha sarāganti aṭṭhavidhaṃ lobhasahagataṃ. Vītarāganti lokiyakusalābyākataṃ. Idaṃ pana yasmā sammasanaṃ na dhammasamodhānaṃ, tasmā idha ekapadepi lokuttaraṃ na labbhati. Sesāni cattāri akusalacittāni neva purimapadaṃ, na pacchimapadaṃ bhajanti. Sadosanti duvidhaṃ dosasahagataṃ . Vītadosanti lokiyakusalābyākataṃ. Sesāni dasākusalacittāni neva purimaṃ padaṃ, na pacchimaṃ padaṃ bhajanti. Samohanti vicikicchāsahagatañceva uddhaccasahagatañcāti duvidhaṃ. Yasmā pana moho sabbākusalesu uppajjati, tasmā tānipi idha vaṭṭantiyeva. Imasmiṃyeva hi duke dvādasākusalacittāni pariyādiṇṇānīti. Vītamohanti lokiyakusalābyākataṃ. Saṃkhittanti thinamiddhānupatitaṃ, etañhi saṃkuṭitacittaṃ nāma. Vikkhittanti uddhaccasahagataṃ, etañhi pasaṭacittaṃ nāma.
114. 讲说了九种感受观察的念住法后，现今将讲述十六种心观察法。所谓“有贪者”，有八种夹杂贪欲的心。所谓“无贪者”，指世俗善境界中的心。因这些非真理也非法之正趣，故这里乃至一念都得不到出世间解脱。其余四种不善之心，既不取前境，也不贪恋后境。所谓“有嗔者”，分两类：一种是世俗善境界中的；其余十种不善心既不贪恋前境，也不取后境。所谓“迷惑者”，即含有疑惑及掉举之心，有两种。迷惑为一切不善业生起根本，故这些心亦被包含其中。如此在此苦中，十二种不善心轮转不停。所谓“无迷惑者”，即世俗善之心。所谓“缩聚者”，是困顿懈怠心，此即称为心凝滞。所谓“发散者”，是掉举烦恼，此为心散乱。
Mahaggatanti rūpārūpāvacaraṃ. Amahaggatanti kāmāvacaraṃ. Sauttaranti kāmāvacaraṃ. Anuttaranti rūpāvacarañca arūpāvacarañca. Tatrāpi sauttaraṃ rūpāvacaraṃ, anuttaraṃ arūpāvacarameva. Samāhitanti yassa appanāsamādhi upacārasamādhi vā atthi. Asamāhitanti ubhayasamādhivirahitaṃ. Vimuttanti tadaṅgavikkhambhanavimuttīhi vimuttaṃ. Avimuttanti ubhayavimuttivirahitaṃ, samucchedapaṭippassaddhinissaraṇavimuttīnaṃ pana idha okāsova natthi.
所谓“大神通心”，是能了知色界与非色界境界之心。所谓“小神通心”，是欲界境界之心。所谓“声闻心”，是欲界境界之心。所谓“无上心”，是色界及无色界之心。其中“声闻”者是指欲界境界之心，“无上者”专指无色界之心。所谓“专注者”，是具备入定或近入定专注的心。所谓“不专注者”，是不具入定二禅定的心。所谓“解脱者”，是藉由断除摄取，得解脱的心。所谓“不解脱者”，是不具解脱心。此处不包括断尽已净解脱心，即最终涅槃心。
Itiajjhattaṃ vāti evaṃ sarāgādipariggahaṇena yasmiṃ yasmiṃ khaṇe yaṃ yaṃ cittaṃ pavattati, taṃ taṃ sallakkhento attano vā citte, parassa vā citte, kālena vā attano, kālena vā parassa citte cittānupassī viharati. Samudayavayadhammānupassīti ettha pana ‘‘avijjāsamudayā viññāṇasamudayo’’ti (paṭi. ma. 1.50) evaṃ pañcahi pañcahi ākārehi viññāṇassa samudayo ca vayo ca nīharitabbo. Ito paraṃ vuttanayameva.
所谓内境观，指的是以对贪嗔痴的观察取舍为缘，由此于每一时刻生起的心所产生的对象，身心俱观察者。亦即观察自身或他心，此时此刻的心及其变化。所谓观察生灭法，参考《俱舍论》中“无明之生”及“识之生”等五种形态，能够观察识的生灭。教导之后，转入身体观照法。
Kevalañhi idha cittapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā cittapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
诚然，此处所摄取的心识，即心所执持者，即为苦谛。由此观照，具足心所执持之比库，应当了知涅槃境界的趋向。余余亦当如是。
Cittānupassanāvaṇṇanā niṭṭhitā. · 心随观解释已结束。
Dhammānupassanā nīvaraṇapabbavaṇṇanā法随观之盖品解释
§115
115. Evaṃ soḷasavidhena cittānupassanāsatipaṭṭhānaṃ kathetvā idāni pañcavidhena dhammānupassanaṃ kathetuṃ kathañca, bhikkhavetiādimāha. Apica bhagavatā kāyānupassanāya suddharūpapariggaho kathito, vedanācittānupassanāhi suddhaarūpapariggaho. Idāni rūpārūpamissakapariggahaṃ kathetuṃ ‘‘kathañca, bhikkhave’’tiādimāha . Kāyānupassanāya vā rūpakkhandhapariggahova kathito, vedanānupassanāya vedanākkhandhapariggahova, cittānupassanāya viññāṇakkhandhapariggahovāti idāni saññāsaṅkhārakkhandhapariggahampi kathetuṃ ‘‘kathañca, bhikkhave’’tiādimāha.
115. 如是，经过十六种方式对于心识的观照念处的修习，现今应当以五种方式修习法的观照，如何修持呢？诸比库！起初，世尊亦说著以身观为净相执持，如观受心；此即以净细相执持之观照。现在当观身色于色法色相所执持，受法亦依受法所执持，心法亦依识法所执持，如是对想、行蕴分别执持。于是说道：“诸比库，应当如何观察呢？”
Tattha santanti abhiṇhasamudācāravasena saṃvijjamānaṃ. Asantanti asamudācāravasena vā pahīnattā vā avijjamānaṃ. Yathā cāti yena kāraṇena kāmacchandassa uppādo hoti. Tañca pajānātīti tañca kāraṇaṃ pajānāti. Iminā nayena sabbapadesu attho veditabbo.
此中，所谓产生者，是以强固因缘而生起者。所谓不产生，是以无因缘亦无因缘流转而堕落者。如说：由何缘故，贪欲生起？彼即知彼因缘。依此引领，一切义理应如是识知。
Tattha subhanimitte ayonisomanasikārena kāmacchandassa uppādo hoti. Subhanimittaṃ nāma subhampi subhanimittaṃ, subhārammaṇampi subhanimittaṃ. Ayonisomanasikāro nāma anupāyamanasikāro uppathamanasikāro anicce niccanti vā dukkhe sukhanti vā anattani attāti vā asubhe subhanti vā manasikāro, taṃ tattha bahulaṃ pavattayato kāmacchando uppajjati. Tenāha bhagavā – ‘‘atthi, bhikkhave, subhanimittaṃ, tattha ayonisomanasikārabahulīkāro , ayamāhāro anuppannassa vā kāmacchandassa uppādāya uppannassa vā kāmacchandassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
此中美善相引起贪欲，是因逆非正念心的缘故。所谓美善相者，是善良乃至美善相，善庄严相亦称之。所谓逆非正念者，是指无方便念、失正念、无常与常、苦与乐、无我与有我、丑陋与美好等念想；因彼种种常行，贪欲遂生。故世尊说：“诸比库，存有美善相，并由逆非正念心的多起，彼习气便大增，贪欲亦随增盛。”（《增支部》卷五第二三二经）
Asubhanimitte pana yonisomanasikārenassa pahānaṃ hoti. Asubhanimittaṃ nāma asubhampi asubhārammaṇampi. Yonisomanasikāro nāma upāyamanasikāro pathamanasikāro anicce aniccanti vā dukkhe dukkhanti vā anattani anattāti vā asubhe asubhanti vā manasikāro, taṃ tattha bahulaṃ pavattayato kāmacchando pahīyati. Tenāha bhagavā – ‘‘atthi, bhikkhave, asubhanimittaṃ, tattha yonisomanasikārabahulīkāro, ayamanāhāro anuppannassa vā kāmacchandassa anuppādāya uppannassa vā kāmacchandassa pahānāyā’’ti (saṃ. ni. 5.232).
反之，以丑恶相为缘，方能断除贪欲。所谓丑恶相者，乃丑坏及丑陋庄严相。所谓正念者，指有方便念、正念、无常无常、苦苦、无我无我、丑丑之念。由彼种种常行，贪欲遂被断除。故世尊说：“诸比库，存有丑恶相，并由正念之多起，对于未生贪欲，以及已生贪欲，能生灭却。”（《增支部》卷五第二三二经）
Apica cha dhammā kāmacchandassa pahānāya saṃvattanti asubhanimittassa uggaho asubhabhāvanānuyogo indriyesu guttadvāratā bhojane mattaññutā kalyāṇamittatā sappāyakathāti. Dasavidhañhi asubhanimittaṃ uggaṇhantassāpi kāmacchando pahīyati, bhāventassāpi, indriyesu pihitadvārassāpi, catunnaṃ pañcannaṃ ālopānaṃ okāse sati udakaṃ pivitvā yāpanasīlatāya bhojane mattaññunopi. Tenetaṃ vuttaṃ –
此外，有六法契合于断除贪欲：丑恶相生起、丑恶之培养、根门的坚固闭塞、饮食的节制、善友相伴、良善说法。根据十种方法而持丑恶相者，即令断除贪欲；包括修行者、守护根门、四根五尘受及饮水平止，乃至依于持戒守法、饮食节制等。对此，曾说：
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
“四五毒中的四种不净者未生时饮水；
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
此乃适用于清净修行、调伏己心的比库。”（长老颂983）
Asubhakammikatissattherasadise asubhabhāvanārate kalyāṇamitte sevantassāpi kāmacchando pahīyati, ṭhānanisajjādīsu dasaasubhanissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā kāmacchandassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa kāmacchandassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.
类似阿萨婆迦那长老那样处于不净修习中者，即使侍奉善知识，也能断除对欲爱的贪执；在如坐如立等十种不净相应的恶法谤毁中也能破除。由此经说“四法为断除欲贪而起”云。由此可知，若对这六法断尽欲贪者，于阿拉汉果位无生无灭的涅槃境界得以证悟。
Paṭighanimitte ayonisomanasikārena pana byāpādassa uppādo hoti. Tattha paṭighampi paṭighanimittaṃ, paṭighārammaṇampi paṭighanimittaṃ. Ayonisomanasikāro sabbattha ekalakkhaṇova. Taṃ tasmiṃ nimitte bahulaṃ pavattayato byāpādo uppajjati. Tenāha bhagavā – ‘‘atthi, bhikkhave, paṭighanimittaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā byāpādassa uppādāya uppannassa vā byāpādassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
然而，由无正思维（不正念）而起的嗔恨，缘以敌意等缘起。此中敌意既为缘起，敌害同样为缘起。不正念为万法共有之唯一特征。因缘此缘广起，而生嗔恨。于是世尊说：“比库们，敌故之缘起者存在，因广行不正念，此种恶趣嗔恨生起或增长极多。”（增支部5.232）
Mettāya pana cetovimuttiyā yonisomanasikārenassa pahānaṃ hoti. Tattha tattha ‘‘mettā’’ti vutte appanāpi upacāropi vaṭṭati. ‘‘Cetovimuttī’’ti appanāva. Yonisomanasikāro vuttalakkhaṇova. Taṃ tattha bahulaṃ pavattayato byāpādo pahīyati. Tenāha bhagavā – ‘‘atthi, bhikkhave, mettā cetovimutti, tattha yonisomanasikārabahulīkāro, ayamanāhāro anuppannassa vā byāpādassa anuppādāya uppannassa vā byāpādassa pahānāyā’’ti (saṃ. ni. 5.232).
惟有慈心观的心解脱，乃因正念而能断除嗔恨。每遇“慈心”之语，安止（禅定）与近行（助念）随之发生。“心解脱”即安止。正念为实证之特征。因缘此缘广泛而起，嗔恨被断除。世尊复言：“比库们，慈心为心解脱，因广行正念，此种恶趣嗔恨断除或不生。”（增支部5.232）
Apica cha dhammā byāpādassa pahānāya saṃvattanti mettānimittassa uggaho mettābhāvanānuyogo kammassakatāpaccavekkhaṇā paṭisaṅkhānabahutā kalyāṇamittatā sappāyakathāti. Odhisakaanodhisakadisāpharaṇānañhi aññataravasena mettaṃ uggaṇhantassāpi byāpādo pahīyati, odhiso anodhiso disāpharaṇavasena mettaṃ bhāventassāpi. ‘‘Tvaṃ etassa kuddho kiṃ karissasi, kimassa sīlādīni nāsetuṃ sakkhissasi, nanu tvaṃ attano kammena āgantvā attano kammeneva gamissasi, parassa kujjhanaṃ nāma vītaccitaṅgāra-tattaayasalāka-gūthādīni gahetvā paraṃ paharitukāmatāsadisaṃ hoti. Esopi tava kuddho kiṃ karissati, kiṃ te sīlādīni vināsetuṃ sakkhissati, esa attano kammeneva āgantvā attano kammena gamissati, appaṭicchitapaheṇakaṃ viya paṭivātaṃ khittarajomuṭṭhi viya ca etassevesa kodho matthake patissatī’’ti evaṃ attano ca parassa ca kammassakataṃ paccavekkhatopi, ubhayakammassakataṃ paccavekkhitvā paṭisaṅkhāne ṭhitassāpi, assaguttattherasadise mettābhāvanārate kalyāṇamitte sevantassāpi byāpādo pahīyati. Ṭhānanisajjādīsu mettānissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā byāpādassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnassa byāpādassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.
又有六法顺转断除嗔恨，其中以慈心为缘，慈心修习及善知识的教导，念重反省及志愿回向作业。例如众敌或无敌、四方转步众敌者，有时即便不断恶心亦能摧毁嗔恨；有时恰以修习慈心破除。若有人愤怒且执持不净行为，反缠累自己——如同搅动炽盛炭灰般伤害他人。就算愤怒也不能除灭戒行；因以己业为现行，终将随自身业行转，不过是付之一炬、断灭招引的怒火，如同烈焰炽盛燃烧此心头。如此自他业因通观与反思，诚如阿萨古他长老那般修习慈心，及侍奉善知识，嗔恨则被破除。在诸如如坐如立等以慈心为缘的不净谤毁中，嗔恨亦能被断除。故此开示：“四五毒中的六法顺转断除嗔恨。”由此知晓依此六法断除嗔恨者，得证无来处果，涅槃永住无生。
Aratiādīsu ayonisomanasikārena thinamiddhassa uppādo hoti. Arati nāma ukkaṇṭhitā. Tandī nāma kāyālasiyatā. Vijambhitā nāma kāyavināmanā. Bhattasammado nāma bhattamucchā bhattapariḷāho. Cetaso līnattaṃ nāma cittassa līnākāro. Imesu aratiādīsu ayonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ uppajjati. Tenāha – ‘‘atthi, bhikkhave, arati tandī vijambhitā bhattasammado cetaso līnattaṃ, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa uppādāya uppannassa vā thinamiddhassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
在离欲等不善意念作用下，懈怠和昏沉就会产生。所谓离欲是指心中的怨恨不满，身惰则是身体的软弱无力，意惰指意念散乱不定，食欲过度是指对饮食的贪婪痴迷，心的麻痹称为心念涣散。这些离欲等不善心的作用反复发生时，懈怠昏沉就随之产生。因此说：『比库们，在离欲、身惰、意惰、食欲过度、心念涣散等方面，因这些不善心的作用常常显现，有这样一种饮食杂乱无序，导致未生的懈怠昏沉生起，已生的懈怠昏沉更加增长、茂盛。』（参见《集注》五·二三二）
Ārambhadhātuādīsu pana yonisomanasikārenassa pahānaṃ hoti. Ārambhadhātu nāma paṭhamārambhavīriyaṃ. Nikkamadhātu nāma kosajjato nikkhantatāya tato balavataraṃ. Parakkamadhātu nāma paraṃ paraṃ ṭhānaṃ akkamanato tatopi balavataraṃ. Imasmiṃ tippabhede vīriye yonisomanasikāraṃ bahulaṃ pavattayato thinamiddhaṃ pahīyati. Tenāha – ‘‘atthi, bhikkhave, ārambhadhātu nikkamadhātu parakkamadhātu, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā thinamiddhassa anuppādāya uppannassa vā thinamiddhassa pahānāyā’’ti (saṃ. ni. 5.232).
但在起始因素等善意念所集时，懈怠昏沉就会消除。所谓起始因素，指的是初发的精进努力；出离因素指由出离而起的坚强；远离因素是指向彼岸安住处的努力，这三者愈加增长力道愈强。由此三种不同的精进中，善意念作用反复显现时，懈怠昏沉就会被消除。因此说：『比库们，在起始因素、出离因素及远离因素中，因这些善心作用频繁出现，有这种饮食适度整理，导致未生的懈怠昏沉不生起，已生的懈怠昏沉得以消除。』（参见《集注》五·二三二）
Apica cha dhammā thinamiddhassa pahānāya saṃvattanti, atibhojane nimittaggāho iriyāpathasamparivattanatā ālokasaññāmanasikāro abbhokāsavāso kalyāṇamittatā sappāyakathāti. Āharahatthakatatravaṭṭakaalaṃsāṭakakākamāsakabhuttavamitakabhojanaṃ bhuñjitvā rattiṭṭhāne divāṭṭhāne nisinnassa hi samaṇadhammaṃ karoto thinamiddhaṃ mahāhatthī viya ottharantaṃ āgacchati. Catupañcaālopaokāsaṃ pana ṭhapetvā pānīyaṃ pivitvā yāpanasīlassa bhikkhuno taṃ na hotīti evaṃ atibhojane nimittaṃ gaṇhantassāpi thinamiddhaṃ pahīyati. Yasmiṃ iriyāpathe thinamiddhaṃ okkamati, tato aññaṃ parivattentassāpi, rattiṃ candālokadīpālokaukkāloke divā sūriyālokaṃ manasikarontassāpi, abbhokāse vasantassāpi, mahākassapattherasadise pahīnathinamiddhe kalyāṇamitte sevantassāpi thinamiddhaṃ pahīyati. Ṭhānanisajjādīsu dhutaṅganissitasappāyakathāyapi pahīyati. Tena vuttaṃ ‘‘cha dhammā thinamiddhassa pahānāya saṃvattantī’’ti . Imehi pana chahi dhammehi pahīnassa thinamiddhassa arahattamaggena āyatiṃ anuppādo hotīti pajānāti.
此外，有六种法有助于懈怠昏沉的消除，即节制饮食的缘起、适度步行、净光观想、无欲的心态、善巧的交友及良善的说话。这六法能消除懈怠昏沉。譬如，行者节制过度的饮食，犹如大象费力而动；饭量适中，按时饮食，白天静坐修习圣法；勿沉迷于奢侈的睡眠，保持适度；饮水节制，保持律仪，从而懈怠昏沉不得滋长。若懈怠昏沉沿着一种根路生起，其他根路自然也难以起作用；即使夜间有月光灯光日间有阳光冥想时有光明，处于宽敞空旷处，服侍长老善友，也可消除懈怠昏沉。站立坐卧等不正当身行，及手足发痒的干扰亦使懈怠昏沉消退。因此说『有六种法使懈怠昏沉得以消除』。由此六法消除懈怠昏沉，可知当懈怠灭除时，阿拉汉之道得以永续无间。
Cetaso avūpasame ayonisomanasikārena uddhaccakukkuccassa uppādo hoti. Avūpasamo nāma avūpasantākāro. Uddhaccakukkuccamevetaṃ atthato. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato uddhaccakukkuccaṃ uppajjati. Tenāha ‘‘atthi, bhikkhave, cetaso avūpasamo, tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa uppādāya uppannassa vā uddhaccakukkuccassa bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
心的不安静因不善心的作用而起——这个不安静即忧贪恚等心扰乱。心不安静时因不善心作用频繁发生，忧贪恚等烦恼生起。因此说：『比库们，心的不安静中，因不善心作用频繁出现，有这样的饮食杂乱无序，导致未生的忧贪恚心生起，已生的忧贪恚心更加增长，愈发旺盛。』（参见《集注》五·二三二）
Samādhisaṅkhāte pana cetaso vūpasame yonisomanasikārenassa pahānaṃ hoti. Tenāha – ‘‘atthi, bhikkhave, cetaso vūpasamo, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā uddhaccakukkuccassa anuppādāya uppannassa vā uddhaccakukkuccassa pahānāyā’’ti (saṃ. ni. 5.232).
反之，心的安静中因善心作用而灭除不安静。说：『比库们，心的安静，即忧贪恚的灭除，因善心作用频繁出现，有这样的饮食适度整理，导致未生的忧贪恚心不生起，已生的忧贪恚得以消除。』（参见《集注》五·二三二）
Apica cha dhammā uddhaccakukkuccassa pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā vuddhasevitā kalyāṇamittatā sappāyakathāti. Bāhusaccenapi hi ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye pāḷivasena ca atthavasena ca uggaṇhantassāpi uddhaccakukkuccaṃ pahīyati. Kappiyākappiyaparipucchābahulassāpi, vinayapaññattiyaṃ ciṇṇavasibhāvatāya pakataññunopi, vuddhe mahallakatthere upasaṅkamantassāpi, upālittherasadise vinayadhare kalyāṇamitte sevantassāpi uddhaccakukkuccaṃ pahīyati. Ṭhānanisajjādīsu kappiyākappiyanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā uddhaccakukkuccassa pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīne uddhaccakukkucce uddhaccassa arahattamaggena kukkuccassa anāgāmimaggena āyatiṃ anuppādo hotīti pajānāti.
再者，有六种法帮助消除忧贪恚等心扰乱，分别是：多闻、分明求问、熟识戒律、勤修惯行、善友交接和良善说话。即使在一部或两部经典或更多部经文，以原文及义理圆熟掌握的修行者，也能借此破除忧贪恚。对于讨好不讨好的大量求问，及对戒律诠释的清晰知识，或拜访资深长老，或服侍有德长老，及如法与善友交往，也能除去忧贪恚。即使站立坐卧的种种不善专注状态，或不当表达，都能被清除。因此说『有六种法使忧贪恚等心扰乱得以消除』。由此六法消除忧贪恚，可知当忧贪恚灭除时，阿拉汉之道得以永续无间，断灭忧贪恚获得阿拉汉果，断断续续者得无余涅槃。
Vicikicchāṭṭhānīyesu dhammesu ayonisomanasikārena vicikicchāya uppādo hoti. Vicikicchāṭṭhānīyā dhammā nāma punappunaṃ vicikicchāya kāraṇattā vicikicchāva. Tattha ayonisomanasikāraṃ bahulaṃ pavattayato vicikicchā uppajjati. Tenāha – ‘‘atthi, bhikkhave, vicikicchāṭṭhānīyā dhammā , tattha ayonisomanasikārabahulīkāro, ayamāhāro anuppannāya vā vicikicchāya uppādāya uppannāya vā vicikicchāya bhiyyobhāvāya vepullāyā’’ti (saṃ. ni. 5.232).
在应当怀有疑惑的法门上，由于不合正念的观照，疑惑便生起。这些被称为应怀疑惑的法门，因反复成为疑惑的缘故，即是疑惑的根本所在。因为错误观念多次发生，便促使疑惑生起。故有言：『比库们，应当知有应怀疑惑的法门，其中错误观念多发者，此习气无明生起或无明已生起时，疑惑便随之增长而动摇不安』（收摄尼5.232）。
Kusalādīsu dhammesu yonisomanasikārena panassā pahānaṃ hoti. Tenāha – ‘‘atthi, bhikkhave, kusalākusalā dhammā sāvajjānavajjā dhammā sevitabbāsevitabbā dhammā hīnappaṇītā dhammā kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro , ayamāhāro anuppannāya vā vicikicchāya anuppādāya uppannāya vā vicikicchāya pahānāyā’’ti (saṃ. ni. 5.232).
在善法等诸法上，则因合宜的正念观照而得以断除。故有言：『比库们，善恶法，即有漏无漏者，应当修习，应当亲近，应当护持，被轻视和弃置者，以及苦乐参半者，其中错误观念多发者，此习气无明生起或无明已生起时，善法便得以断除』（收摄尼5.232）。
Apica cha dhammā vicikicchāya pahānāya saṃvattanti bahussutatā paripucchakatā vinaye pakataññutā adhimokkhabahulatā kalyāṇamittatā sappāyakathāti. Bāhusaccenapi hi ekaṃ vā…pe… pañca vā nikāye pāḷivasena atthavasena ca uggaṇhantassāpi vicikicchā pahīyati. Tīṇi ratanāni ārabbha paripucchābahulassāpi, vinaye ciṇṇavasibhāvassāpi, tīsu ratanesu okappaniyasaddhāsaṅkhātaadhimokkhabahulassāpi, saddhādhimutte vakkalittherasadise kalyāṇamitte sevantassāpi vicikicchā pahīyati. Ṭhānanisajjādīsu tiṇṇaṃ ratanānaṃ guṇanissitasappāyakathāyapi pahīyati. Tena vuttaṃ – ‘‘cha dhammā vicikicchāya pahānāya saṃvattantī’’ti. Imehi pana chahi dhammehi pahīnāya vicikicchāya sotāpattimaggena āyatiṃ anuppādo hotīti pajānāti.
此外有六种法门，伴随着疑惑的断除而显现，这些乃多闻修习后，由诵经问义、律藏通达、善友相伴、善说等，逐渐成熟的因素。广泛教诲者，即使只于一藏或五藏中，以巴利语粗浅义理针砭疑惑，亦能令疑惑舍弃。自三宝起，虽多闻问义、律仪显著残缺、对三宝的即时坚定信心与依止善友皆备者，亦能断除疑惑。于设立品位等三宝特质之善说，疑惑亦得断绝。由此有言：『六法随疑惑断除而共显现』。凡此六法断除疑惑之处，正如初果圣人通达，疑惑从此不复生起，永断无疑矣。
Iti ajjhattaṃ vāti evaṃ pañcanīvaraṇapariggahaṇena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha subhanimitta asubhanimittādīsu ayonisomanasikārayonisomanasikāravasena pañcasu nīvaraṇesu vuttanayena nīharitabbā. Ito paraṃ vuttanayameva.
所谓内外知见成熟，于出处五盖执持自法或他法，随时间于自他二法中常恒观察，因缘生灭观照中，错误观念及因缘因果之类当以正念调伏，应断除五盖。此为后文所述。
Kevalañhi idha nīvaraṇapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā nīvaraṇapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
唯有此五盖执持者，于苦谛之真理有觉知，依此须考察，度越五盖执持者之比库，必能得向离欲涅槃的证知。其余亦复如是。
Nīvaraṇapabbavaṇṇanā niṭṭhitā. · 盖品解释已结束。
Khandhapabbavaṇṇanā蕴节注释
§116
116. Evaṃ pañcanīvaraṇavasena dhammānupassanaṃ vibhajitvā idāni pañcakkhandhavasena vibhajituṃ puna caparantiādimāha. Tattha pañcasu upādānakkhandhesūti upādānassa khandhā upādānakkhandhā, upādānassa paccayabhūtā dhammapuñjā dhammarāsayoti attho. Ayamettha saṅkhepo . Vitthārato pana khandhakathā visuddhimagge vuttā. Iti rūpanti ‘‘idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito paraṃ rūpaṃ atthī’’ti sabhāvato rūpaṃ pajānāti. Vedanādīsupi eseva nayo. Ayamettha saṅkhepo. Vitthārena pana rūpādīni visuddhimagge khandhakathāyameva vuttāni. Iti rūpassa samudayoti evaṃ avijjāsamudayādivasena pañcahākārehi rūpassa samudayo. Iti rūpassa atthaṅgamoti evaṃ avijjānirodhādivasena pañcahākārehi rūpassa atthaṅgamo, vedanādīsupi eseva nayo. Ayamettha saṅkhepo. Vitthāro pana visuddhimagge udayabbayañāṇakathāyaṃ vutto.
116. 依此五盖束缚调伏诸法观察后，现拟以五蕴分别观照，另作阐释。于五蕴曰：『蕴者，是执取根本，五蕴为执持蕴，即以执持引生诸法的集聚，称为法团房脉之意，略说如是。详见净道论中的蕴篇。』色蕴即『此为色，约此色量，非彼色，乃是其性』以此体知。受等亦如是理则。此为略说。详尽色等之义，净道论色蕴篇中皆有论述。故以色蕴色集起为例，具五个构成缘起，即无明等五法集成色蕴，同时色蕴灭尽亦由无明灭尽等五法所成，受等亦同理，此为大略说。详见净道论起灭识知篇讲述。
Iti ajjhattaṃ vāti evaṃ pañcakkhandhapariggahaṇena attano vā dhammesu, parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha ‘‘avijjāsamudayā rūpasamudayo’’tiādīnaṃ (paṭi. ma. 1.50) pañcasu khandhesu vuttānaṃ paññāsāya lakkhaṇānaṃ vasena nīharitabbā. Ito paraṃ vuttanayameva.
如是，于内在方面，凭借五蕴摭摄，或对自己法，或对他人法，或于自己之法随时，或于他人之法随时，观察诸法而住。有关集灭的义理，此处应依五蕴中所说的五十种特征加以舍弃，依此推明“无明的集”即色的集等说法，后续即是对该说法的阐述。
Kevalañhi idha khandhapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā khandhapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
唯有五蕴摭摄者具有此正念时，便当证知苦谛。由此推知五蕴摭摄者经由此种联系，向涅槃为目标之比库，应当了知此义。其余条文亦当如是理解。
Khandhapabbavaṇṇanā niṭṭhitā. · 蕴节注释完毕。
Āyatanapabbavaṇṇanā处节注释
§117
117. Evaṃ pañcakkhandhavasena dhammānupassanaṃ vibhajitvā idāni āyatanavasena vibhajituṃ puna caparantiādimāha. Tattha chasu ajjhattikabāhiresu āyatanesūti cakkhu sotaṃ ghānaṃ jivhā kāyo manoti imesu chasu ajjhattikesu rūpaṃ saddo gandho raso phoṭṭhabbo dhammāti imesu chasu bāhiresu. Cakkhuṃ ca pajānātīti cakkhupasādaṃ yāthāvasarasalakkhaṇavasena pajānāti. Rūpe ca pajānātīti bahiddhā catusamuṭṭhānikarūpañca yāthāvasarasalakkhaṇavasena pajānāti. Yañca tadubhayaṃ paṭicca uppajjati saṃyojananti yañca taṃ cakkhuṃ ceva rūpe cāti ubhayaṃ paṭicca kāmarāgasaṃyojanaṃ paṭigha-māna-diṭṭhi-vicikicchā-sīlabbataparāmāsa-bhavarāga-issā-macchariyāvijjāsaṃyojananti dasavidhaṃ saṃyojanaṃ uppajjati, tañca yāthāvasarasalakkhaṇavasena pajānāti.
117. 依此五蕴摭摄诸法观察已经分明，以后又说依六处来分别观察。所谓六入处，即内外六处，其中眼、耳、鼻、舌、身、意六种内在根器。内根对色、声、香、味、触、法等六法相应。眼识当以眼根对色为缘而生，称为眼根缘色。色相则于外表现为四方所现之色质。二者互为缘起者，即为结缔。此结缔即眼根与色所生的内缘爱结缔；此结缔又因欲爱、嗔恨、愚痴、疑惑及戒禁执著等，对法结缔为业爱、怒恚、疑虑、戒禁执著、存在欲、妒嫉、贪求、愚痴之结缔，合称十结缔。须依其明显特征而察知。
Kathaṃ panetaṃ uppajjatīti? Cakkhudvāre tāva āpāthagataṃ iṭṭhārammaṇaṃ kāmassādavasena assādayato abhinandato kāmarāgasaṃyojanaṃ uppajjati. Aniṭṭhārammaṇe kujjhato paṭighasaṃyojanaṃ uppajjati. ‘‘Ṭhapetvā maṃ na koci añño etaṃ ārammaṇaṃ vibhāvetuṃ samattho atthī’’ti maññato mānasaṃyojanaṃ uppajjati. ‘‘Etaṃ rūpārammaṇaṃ niccaṃ dhuva’’nti gaṇhato diṭṭhisaṃyojanaṃ uppajjati. ‘‘Etaṃ rūpārammaṇaṃ satto nu kho, sattassa nu kho’’ti vicikicchato vicikicchāsaṃyojanaṃ uppajjati. ‘‘Sampattibhave vata no idaṃ sulabhaṃ jāta’’nti bhavaṃ patthentassa bhavarāgasaṃyojanaṃ uppajjati. ‘‘Āyatimpi evarūpaṃ sīlabbataṃ samādiyitvā sakkā laddhu’’nti sīlabbataṃ samādiyantassa sīlabbataparāmāsasaṃyojanaṃ uppajjati. ‘‘Aho vata etaṃ rūpārammaṇaṃ aññe na labheyyu’’nti usūyato issāsaṃyojanaṃ uppajjati. Attanā laddhaṃ rūpārammaṇaṃ aññassa maccharāyato macchariyasaṃyojanaṃ uppajjati. Sabbeheva sahajātaaññāṇavasena avijjāsaṃyojanaṃ uppajjati.
然后曰：此因如何生起？因眼门入境，即眼根触及眼所乐之色以致欢喜而生欲爱结缔。见不如意之色，则生嗔恚结缔。心想：“我拥有此色境，非他能分别”，生心我执结缔。思量：“此色境恒常不变”，生见见执结缔。疑惑者生怀疑结缔。想：“生此世间甚难”，则有有爱结缔。修戒禁者生戒禁执著结缔。心生嫉妒，生嫉妒结缔。自所得色境，生贪求结缔。因根本无知，即与生俱来的无明结缔生起。
Yathā ca anuppannassāti yena kāraṇena asamudācāravasena anuppannassa tassa dasavidhassāpi saṃyojanassa uppādo hoti, tañca kāraṇaṃ pajānāti. Yathā ca uppannassāti appahīnaṭṭhena pana samudācāravasena vā uppannassa tassa dasavidhassāpi saṃyojanassa yena kāraṇena pahānaṃ hoti, tañca kāraṇaṃ pajānāti. Yathā ca pahīnassāti tadaṅgavikkhambhanappahānavasena pahīnassāpi tassa dasavidhassa saṃyojanassa yena kāraṇena āyatiṃ anuppādo hoti, tañca pajānāti. Kena kāraṇena panassa āyatiṃ anuppādo hoti? Diṭṭhivicikicchāsīlabbataparāmāsaissāmacchariyabhedassa tāva pañcavidhassa saṃyojanassa sotāpattimaggena āyatiṃ anuppādo hoti. Kāmarāgapaṭighasaṃyojanadvayassa oḷārikassa sakadāgāmimaggena, aṇusahagatassa anāgāmimaggena, mānabhavarāgāvijjāsaṃyojanattayassa arahattamaggena āyatiṃ anuppādo hoti.
又如未生者（未断诸结缔）由于不当的行为而生起十结缔，且悉知此因。已断者则由于正当行为而断除此十结缔，亦悉知此因。已断者因断除障碍，诸结缔重新于未来生起，亦悉知原因。何因令未来无结缔生起？即由于见执、疑惑、戒禁执著、嫉妒、愚痴这五种结缔断尽，使得声闻道上生起不再有未来。欲嗔两个结缔于有余生起，此乃来世有余生起；见执等七结缔断尽则阿拉汉道断尽未来。
Sotañca pajānāti sadde cā tiādīsupi eseva nayo. Apicettha āyatanakathā vitthārato visuddhimagge āyatananiddese vuttanayeneva veditabbā.
耳根对声等法亦应如是证知。此处六入处说法应详加明白于净道经教中之六入处义中。
Iti ajjhattaṃ vāti evaṃ ajjhattikāyatanapariggahaṇena attano vā dhammesu, bāhirāyatanapariggahaṇena parassa vā dhammesu, kālena vā attano, kālena vā parassa dhammesu dhammānupassī viharati. Samudayavayā panettha ‘‘avijjāsamudayā cakkhusamudayo’’ti rūpāyatanassa rūpakkhandhe, arūpāyatanesu manāyatanassa viññāṇakkhandhe, dhammāyatanassa sesakkhandhesu vuttanayena nīharitabbā. Lokuttaradhammā na gahetabbā. Ito paraṃ vuttanayameva.
因此，内在方面，修行者依赖内在境界的把握；在自身法中，亦如是；外在方面，依赖外在境界的把握；于他人法中亦然。无论顺时或逆时，皆在自身法与他人法上，观照法的真相。此处关于生灭说，譬如“无明的生灭与眼的生灭”等，属于色界境界中色蕴的色入，非色界境界中非色入的识蕴，及法界境界中余余蕴，应依文义加以摒弃。超世出世的法则不可取。此后仅依经文所述而论。
Kevalañhi idha āyatanapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā āyatanapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
的确，若有以境界把握为念，知苦谛成立，如此做已成串联，应知此护持境界的比库当作出离之向。余文亦皆如是。
Āyatanapabbavaṇṇanā niṭṭhitā. · 处节注释完毕。
Bojjhaṅgapabbavaṇṇanā觉支节注释
§118
118. Evaṃ cha ajjhattikabāhirāyatanavasena dhammānupassanaṃ vibhajitvā idāni bojjhaṅgavasena vibhajituṃ puna caparanti ādimāha. Tattha bojjhaṅgesūti bujjhanakasattassa aṅgesu. Santanti paṭilābhavasena saṃvijjamānaṃ. Satisambojjhaṅganti satisaṅkhātaṃ sambojjhaṅgaṃ. Ettha hi sambujjhati āraddhavipassakato paṭṭhāya yogāvacaroti sambodhi, yāya vā so satiādikāya sattadhammasāmaggiyā sambujjhati kilesaniddāto uṭṭhāti, saccāni vā paṭivijjhati, sā dhammasāmaggī sambodhi. Tassa sambodhissa, tassā vā sambodhiyā aṅganti sambojjhaṅgaṃ. Tena vuttaṃ ‘‘satisaṅkhātaṃ sambojjhaṅga’’nti. Sesasambojjhaṅgesupi imināva nayena vacanattho veditabbo.
118. 如是者，由内外境界的数目而分别观法之后，现今将再由觉支分别观法，这是最初的说法。所谓觉支即觉悟体的诸支；觉支乃由因缘结果而现起。念觉支，谓著念所辨明的觉支。此说是，明了内观禅修起始后，由正精进修习而达觉悟时，藉由七法的和合生起，对烦恼之根源得以破除，真谛为分别知见，此为法的和合即觉悟。觉悟之中，此七法为觉悟的诸支。因缘此故，称为念觉支。由此得名『由念而成就的觉支』。其余觉支亦应依此引领意旨理解。
Asantanti appaṭilābhavasena avijjamānaṃ. Yathā ca anuppannassātiādīsu pana satisambojjhaṅgassa tāva – ‘‘atthi, bhikkhave, satisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā satisambojjhaṅgassa uppādāya, uppannassa vā satisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.183) evaṃ uppādo hoti . Tattha satiyeva satisambojjhaṅgaṭṭhānīyā dhammā. Yonisomanasikāro vuttalakkhaṇoyeva, taṃ tattha bahulaṃ pavattayato satisambojjhaṅgo uppajjati.
不觉察者，谓未能体验果报之人。对于念觉支，如《增支部·五三章》中所说：『比库们，念觉支所立诸法是有的，其中多生善巧思惟，此心态令念觉支生起或有新兴，或已生者益发隆盛、增长，广广大修成就。』由此知，念觉支具所立诸法。以善巧思惟为特征，因多生起故，念觉支得以生起。
Apica cattāro dhammā satisambojjhaṅgassa uppādāya saṃvattanti satisampajaññaṃ muṭṭhassatipuggalaparivajjanatā upaṭṭhitassatipuggalasevanatā tadadhimuttatāti. Abhikkantādīsu hi sattasu ṭhānesu satisampajaññena bhattanikkhittakākasadise muṭṭhassatipuggale parivajjanena tissadattattheraabhayattherasadise upaṭṭhitassatipuggale sevanena ṭhānanisajjādīsu satisamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatāya ca satisambojjhaṅgo uppajjati. Evaṃ catūhi kāraṇehi uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
又有四法，作念觉支生起因缘：如此者，正念明了之知所生之正现住者而生起念察知，依止诸声闻圣弟子，及忏悔净除等，以正念洞察心界分别，其住相乃显现。如於八处所建立之常念察知故而起。此中正念悉皆生起。此四因缘及三处随之而起，乃是念觉支生起之因缘。由此可知，此中生起者是对已生念觉支以提高持守，致达阿拉汉果顶。其修持成熟也如是。
Dhammavicayasambojjhaṅgassa pana – ‘‘atthi, bhikkhave, kusalākusalā dhammā…pe… kaṇhasukkasappaṭibhāgā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā dhammavicayasambojjhaṅgassa uppādāya, uppannassa vā dhammavicayasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti.
而观察法觉支方面，有经云：『比库们，善恶法等，有苦乐苦乐各分，相应正念多生之聪明思惟者，此心态生起因缘能于未起法中生起，已起法中增长，更加修行完备，遂得成就。』如是生起。
Apica satta dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti. Tattha paripucchakatāti khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanānaṃ atthasannissitaparipucchābahulatā.
此外，七法随着法的分别觉支的生起而发生，表现出广泛发问的特征、清净缘起的作用、具足根性成熟的修行行为、轻视愚昧之人的态度、亲近智慧之人、深入观察智慧行为及其究竟，这便是所谓的上位境界。其中，所谓广泛发问，是依赖于蕴法、界法、六根、力、觉支、道支、禅那诸项的意义和缘起而广泛多方发问。
Vatthuvisadakiriyāti ajjhattikabāhirānaṃ vatthūnaṃ visadabhāvakaraṇaṃ. Yadā hissa kesanakhalomā atidīghā honti, sarīraṃ vā ussannadosañceva sedamalamakkhitañca, tadā ajjhattikaṃ vatthu avisadaṃ hoti aparisuddhaṃ . Yadā pana cīvaraṃ jiṇṇaṃ kiliṭṭhaṃ duggandhaṃ hoti, senāsanaṃ vā uklāpaṃ, tadā bāhiraṃ vatthu avisadaṃ hoti aparisuddhaṃ. Tasmā kesādicchedāpanena uddhaṃvirecanaadhovirecanādīhi sarīrasallahukabhāvakaraṇena ucchādananhāpanena ca ajjhattikaṃ vatthu visadaṃ kātabbaṃ.
所谓清净缘起的作用，是指内外法门的清净之因。当头发、毛发等极其过长，或身体充满恼怒、热病及污秽坏秽之物时，这时内心的缘起不清净、不洁净。反之，当衣服破旧污秽、臭秽难闻，或居所污秽破败之时，外境的缘起不清净、不洁净。因此须用除去头发等、吐痰呕吐、清除污秽以使身体轻安等方法，净治内缘起。如针线、浴洗、浇水、清洁器物等方法，净化外缘起。如此方能成就缘起清净。
Sūcikammadhovanarajanaparibhaṇḍakaraṇādīhi bāhiraṃ vatthu visadaṃ kātabbaṃ. Etasmiñhi ajjhattikabāhire vatthusmiṃ avisade uppannesu cittacetasikesu ñāṇampi aparisuddhaṃ hoti, aparisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Visade pana ajjhattikabāhire vatthumhi uppannesu cittacetasikesu ñāṇampi visadaṃ hoti, parisuddhāni dīpakapallakavaṭṭitelāni nissāya uppannadīpasikhāya obhāso viya. Tena vuttaṃ – ‘‘vatthuvisadakiriyā dhammavicayasambojjhaṅgassa uppādāya saṃvattatī’’ti.
借由缝缝针线、洗涤、浇水及整理器物等行为，也能成就外缘起清净。因为内外缘起不清净时，心意亦同样不清净，犹如灯罩污秽后，灯芯光明虽在，却不能传播光明；而缘起清净时，心意亦清净，犹如灯罩清净，灯芯的光明能充分发散。因此说：“清净缘起行为伴随法的分别觉支之生起”。
Indriyasamattapaṭipādanā nāma saddhādīnaṃ indriyānaṃ samabhāvakaraṇaṃ. Sace hissa saddhindriyaṃ balavaṃ hoti, itarāni mandāni. Tato vīriyindriyaṃ paggahakiccaṃ, satindriyaṃ upaṭṭhānakiccaṃ, samādhindriyaṃ avikkhepakiccaṃ, paññindriyaṃ dassanakiccaṃ kātuṃ na sakkoti. Tasmā taṃ dhammasabhāvapaccavekkhaṇena vā yathā vā manasikaroto balavaṃ jātaṃ, tathā amanasikārena hāpetabbaṃ. Vakkalittherassa vatthu cettha nidassanaṃ. Sace pana vīriyindriyaṃ balavaṃ hoti, atha neva saddhindriyaṃ adhimokkhakiccaṃ kātuṃ sakkoti, na itarāni itarakiccabhedaṃ. Tasmā taṃ passaddhādibhāvanāya hāpetabbaṃ. Tatrāpi soṇattherassa vatthu dassetabbaṃ. Evaṃ sesesupi ekassa balavabhāve sati itaresaṃ attano kiccesu asamatthatā veditabbā.
所谓根成熟修行，是指调伏信根等根的均衡具足。若信根强盛，而他根软弱，则精进根不能调伏，念根不能保持，定根不能深入，慧根不能生发。因此应当根据法性观察或适当方法培养已生强根，且以修心不专注时予以抑制。这里以瓦客利长老为例说明。相反若精进根强，而信根不能胜任其职，其他根也难有所别，则应当以培养信根等使其安静为修行。这里以索那长老为例说明。由此可见，若一个根强盛，其他根在其职能上却不平衡，便应了知其不协调。
Visesato panettha saddhāpaññānaṃ samādhivīriyānaṃ ca samataṃ pasaṃsanti. Balavasaddho hi mandapañño mudhāpasanno hoti, avatthusmiṃ pasīdati. Balavapañño mandasaddho kerāṭikapakkhaṃ bhajati. Bhesajjasamuṭṭhito viya rogo atekiccho hoti. Cittuppādamatteneva kusalaṃ hotīti atidhāvitvā dānādīni akaronto niraye uppajjati. Ubhinnaṃ samatāya vatthusmiṃyeva pasīdati . Balavasamādhiṃ pana mandavīriyaṃ samādhissa kosajjapakkhattā kosajjaṃ adhibhavati. Balavavīriyaṃ mandasamādhiṃ vīriyassa uddhaccapakkhattā uddhaccaṃ adhibhavati . Samādhi pana vīriyena saṃyojito kosajje patituṃ na labhati. Vīriyaṃ samādhinā saṃyojitaṃ uddhacce patituṃ na labhati. Tasmā tadubhayaṃ samaṃ kātabbaṃ. Ubhayasamatāya hi appanā hoti.
特别在此处，以信、慧、定、精进四根的均衡为上。信根强则慧根迟钝，愚人狂妄自大，陷于迷惑；慧根强则信根迟钝，信心软弱，分裂于宗派，犹如因药而病，心生烦恼。仅以心兴为善事，则过快失败，不行布施等善业而堕地狱。二者信根慧根平衡，则能于此法中安心。信强定弱，则定心散乱；定强精弱，则精力躁动；定若具足于精进，心不易散乱；精若调伏于定，躁动不生。因此信与定二者应同等修习，二者平衡，则能安住。
Apica samādhikammikassa balavatīpi saddhā vaṭṭati. Evaṃ saddahanto okappento appanaṃ pāpuṇissati. Samādhipaññāsu pana samādhikammikassa ekaggatā balavatī vaṭṭati, evañhi so appanaṃ pāpuṇāti. Vipassanākammikassa paññā balavatī vaṭṭati, evañhi so lakkhaṇappaṭivedhaṃ pāpuṇāti. Ubhinnaṃ pana samatāyapi appanā hotiyeva. Sati pana sabbattha balavatī vaṭṭati. Sati hi cittaṃ uddhaccapakkhikānaṃ saddhāvīriyapaññānaṃ vasena uddhaccapātato, kosajjapakkhikena ca samādhinā kosajjapātato rakkhati. Tasmā sā loṇadhūpanaṃ viya sabbabyañjanesu sabbakammikaamacco viya ca sabbarājakiccesu sabbattha icchitabbā. Tenāha – ‘‘sati ca pana sabbatthikā vuttā bhagavatā. Kiṃ kāraṇā? Cittañhi sati paṭisaraṇaṃ, ārakkhapaccupaṭṭhānā ca sati, na ca vinā satiyā cittassa paggahaniggaho hotī’’ti.
同样，定之行者虽强，信亦随之增长。如此懈怠惜慢时，依信心激励而入定。定慧中，以定之专注力强烈而起，故定者的入定亦得成就。慧者则信心强大，得证相之观察。二者平衡，入定亦随之成功。念（正念）则无处不坚强。念为心摧伏躁动妄想和烦恼四根的根本，所以念护持心免陷入散乱和烦恼。故念如调和众多成分的浓盐熏香，是所有行者、所有众生、所有国王诸事皆宜随时具足者。故说：“念遍一切，乃世尊所说。何故？由念，心得防护、守护及长养，若无念，则心难以收摄。”
Duppaññapuggalaparivajjanā nāma khandhādibhede anogāḷhapaññānaṃ dummedhapuggalānaṃ ārakāva parivajjanaṃ. Paññavantapuggalasevanā nāma samapaññāsalakkhaṇapariggāhikāya udayabbayapaññāya samannāgatapuggalasevanā. Gambhīrañāṇacariyapaccavekkhaṇā nāma gambhīresu khandhādīsu pavattāya gambhīrapaññāya pabhedapaccavekkhaṇā. Tadadhimuttatā nāma ṭhānanisajjādīsu dhammavicayasambojjhaṅgasamuṭṭhāpanatthaṃ ninnapoṇapabbhāracittatā. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
所谓愚慧人所轻弃者，是指因蕴等分别不明而持无明之见的愚昧之人所排斥轻视的行为。智慧人所亲近者是指具足平等智慧标志，兼能分别事物起灭之慧的智慧之人所交往亲近。深智慧行之审察者，谓于深重蕴等事物中进行深入观察，以深慧分别之。所谓决意正凝聚者，乃指于立定、安住等诸正法观察中，因觉知正法所生之信心而生起不退转之心意。由此种心作用起，便能够通过阿拉汉果的道路，得以成就修习满具之境。
Vīriyasambojjhaṅgassa – ‘‘atthi, bhikkhave, ārabbhadhātu nikkamadhātu parakkamadhātu, tattha yoniso manasikārabahulīkāro, ayamāhāro anuppannassa vā vīriyasambojjhaṅgassa uppādāya, uppannassa vā vīriyasambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti.
有关精进觉支中，佛告比库：「有开始因素、持续因素与重进因素，且当专注深思，精勤修行，这食粮（意为成长的根本）便是未生或已生精进觉支产生的缘起，以及已生精进觉支增益丰盛的修习之本。」因此，精进觉支之起始是由这些因素产生。
Apica ekādasa dhammā vīriyasambojjhaṅgassa uppādāya saṃvattanti apāyabhayapaccavekkhaṇatā ānisaṃsadassāvitā gamanavīthipaccavekkhaṇatā piṇḍapātāpacāyanatā dāyajjamahattapaccavekkhaṇatā satthumahattapaccavekkhaṇatā jātimahattapaccavekkhaṇatā sabrahmacārimahattapaccavekkhaṇatā kusītapuggalaparivajjanatā āraddhavīriyapuggalasevanatā tadadhimuttatāti.
此外，有十一种法随精进觉支缘起而生，依次为：观察堕落及危险之处，如地狱六道之苦；具有因缘果报之显现；审视退转之途；观察乞食及受施；观察布施功德之大；观察佛陀之大德；观察自身生死之大；观察出家行之大；轻视恶人轻蔑其行为；与勇猛精进者交往；和自己决意品德切实相应者为伴。这便是由佛法所表决的精进觉支之缘起。
Tattha nirayesu pañcavidhabandhanakammakāraṇato paṭṭhāya mahādukkhaṃ anubhavanakālepi, tiracchānayoniyaṃ jālakkhipakumīnādīhi gahitakālepi, pājanakaṇṭakādippahāratunnassa pana sakaṭavāhanādikālepi, pettivisaye anekānipi vassasahassāni ekaṃ buddhantarampi khuppipāsāhi āturitakālepi, kālakañjikaasuresu saṭṭhihatthaasītihatthappamāṇena aṭṭhicammamatteneva attabhāvena vātātapādidukkhānubhavanakālepi na sakkā vīriyasambojjhaṅgaṃ uppādetuṃ. Ayameva te bhikkhu kālo vīriyakaraṇāyāti evaṃ apāyabhayaṃ paccavekkhantassāpi vīriyasambojjhaṅgo uppajjati.
其中，于地狱五种业因所致极大痛苦时，或被畜生、饿鬼等恶道众生所束缚，或因虫蛇荆棘痛苦摧残，车轮辗轧，甚或经历饿鬼极寒饥渴数千年，此时虽经历诸多极苦，均不能生起精进觉支。此则是说，当时比库不得生起精进之心。所以即便在观察恶道恐怖因缘时，精进觉支仍然起能，否则就不会有精进觉支生起。
‘‘Na sakkā kusītena navalokuttaradhammaṃ laddhuṃ, āraddhavīriyeneva sakkā ayamānisaṃso vīriyassā’’ti evaṃ ānisaṃsadassāvinopi uppajjati. ‘‘Sabbabuddhapaccekabuddhamahāsāvakehi te gatamaggo gantabbo, so ca na sakkā kusītena gantu’’nti evaṃ gamanavīthiṃ paccavekkhantassāpi uppajjati. ‘‘Ye taṃ piṇḍapātādīhi upaṭṭhahanti, ime te manussā neva ñātakā, na dāsakammakarā, nāpi ‘taṃ nissāya jīvissāmā’ti te paṇītāni piṇḍapātādīni denti, atha kho attano kārānaṃ mahapphalataṃ paccāsīsamānā denti, satthārāpi ‘ayaṃ ime paccaye paribhuñjitvā kāyadaḷhībahulo sukhaṃ viharissatī’ti na evaṃ sampassatā tuyhaṃ paccayā anuññātā, atha kho ‘ayaṃ ime paribhuñjamāno samaṇadhammaṃ katvā vaṭṭadukkhato muccissatī’ti te paccayā anuññātā, so dāni tvaṃ kusīto viharanto na taṃ piṇḍaṃ apacāyissasi, āraddhavīriyasseva hi piṇḍapātāpacāyanaṃ nāma hotī’’ti evaṃ piṇḍapātāpacāyanaṃ paccavekkhantassāpi uppajjati mahāmittattherassa viya.
于是，若论恶人亦不能自得福报及高位，但由于自身已有坚固的精进，为其所依靠之精进正当存在。故凡圣者、大乘众生及其广大弟子皆行此道路；即便观察生死辛苦之途，也生起了勇猛精进。又观察乞食等众行者，若非亲属，非佣役，不因依赖生活而给施，则不称为正乞食者，且彼自利益甚大，随时给予食施，佛亦称其受缘勤修持，享受无量安乐，但此并非你依赖的缘，若依赖则不应予供养。此即观察乞食等所生之缘起精进。此如同大姆长老所说。
Thero kira kassakaleṇe nāma paṭivasati. Tassa ca gocaragāme ekā mahāupāsikā theraṃ puttaṃ katvā paṭijaggati. Sā ekadivasaṃ araññaṃ gacchantī dhītaraṃ āha – ‘‘amma asukasmiṃ ṭhāne purāṇataṇḍulā, asukasmiṃ khīraṃ, asukasmiṃ sappi, asukasmiṃ phāṇitaṃ, tava bhātikassa ayyamittassa āgatakāle bhattaṃ pacitvā khīrasappiphāṇitehi saddhiṃ dehi, tvaṃ ca bhuñjeyyāsi, ahaṃ pana hiyyo pakkaṃ pārivāsikabhattaṃ kañjikena bhuttāmhī’’ti. Divā kiṃ bhuñjissasi ammāti? Sākapaṇṇaṃ pakkhipitvā kaṇataṇḍulehi ambilayāguṃ pacitvā ṭhapehi ammāti.
记载一长老名叫咖萨迦连。其居处一乡，有一大信士女，把此长老视如儿子般照顾。有一日她入林，告慰女儿说：「母亲处于病痛之地，有陈旧大米、有坏饭、有腐奶、有发酸奶，尔今吾部兄弟来访，煮食后以旧饭腐奶同进食，尔可一同享用，昨日吾食煮粥作晚饭。」问曰：「今日午食何所食？」答曰：「我投掷小麦，并以小麦、葡萄叶熬成汤，给母食用。」
Thero cīvaraṃ pārupitvā pattaṃ nīharantova taṃ saddaṃ sutvā attānaṃ ovadi – ‘‘mahāupāsikā kira kañjiyena pārivāsikabhattaṃ bhuñji, divāpi kaṇapaṇṇambilayāguṃ bhuñjissati, tuyhaṃ atthāya pana purāṇataṇḍulādīni ācikkhati, taṃ nissāya kho panesā neva khettaṃ na vatthuṃ na bhattaṃ na vatthaṃ paccāsīsati, tisso pana sampattiyo patthayamānā deti, tvaṃ etissā tā sampattiyo dātuṃ sakkhissasi na sakkhissasīti, ayaṃ kho pana piṇḍapāto tayā sarāgena sadosena samohena na sakkā gaṇhitunti pattaṃ thavikāya pakkhipitvā gaṇṭhikaṃ muñcitvā nivattitvā kassakaleṇameva gantvā pattaṃ heṭṭhāmañce cīvaraṃ cīvaravaṃse ṭhapetvā arahattaṃ apāpuṇitvā na nikkhamissāmī’’ti vīriyaṃ adhiṭṭhahitvā nisīdi. Dīgharattaṃ appamatto hutvā nivutthabhikkhu vipassanaṃ vaḍḍhetvā purebhattameva arahattaṃ patvā vikasitaṃ viya padumaṃ mahākhīṇāsavo sitaṃ karontova nikkhami. Leṇadvāre rukkhamhi adhivatthā devatā –
长老洗净衣服，似乎是将衣物拂去尘埃，听到这个声音后告诫自己——「传说有位大居士每日以苦荞麦饭为食，白天还将芥子叶嫩芽作为汤料享用。你则为利益自己，传授古老的糙米等饮食之法，依靠这些饮食，确实既不能收获田地，也得不到衣食住居的供养。然而这三种福德正逐渐成熟，使你获得它们；你今后是否能够布施这些福德？你不能布施。」这时他收起衣服，撰写布施文书后放下，回转踱步，只往仓库去；在仓库地下铺设衣物，安置袈裟，未获阿拉汉果，决意不再外出。」于是振作精神坐定。长时间专注觉照，潜隐的比库修增无上慧观照，遂早先得道阿拉汉果，宛如盛开莲花，净除大恶浊，心宁静而出山。在石窟门口树上，天神遮蔽庇护，显现曰——
‘‘Namo te purisājañña, namo te purisuttama;
「敬礼你，真男人中之英杰，敬礼你，人中之上人；
Yassa te āsavā khīṇā, dakkhiṇeyyosi mārisā’’ti. –
你的烦恼已尽，你是南方的勇士。」
Evaṃ udānaṃ udānetvā ‘‘bhante, piṇḍāya paviṭṭhānaṃ tumhādisānaṃ arahantānaṃ bhikkhaṃ datvā mahallakitthiyo dukkhā muccissantī’’ti āha.
说毕赞叹，于是开示：「尊者，若你出外乞食，给予阿拉汉等持戒的比库，教导贫穷的苦难自会消解。」
Thero uṭṭhahitvā dvāraṃ vivaritvā kālaṃ olokento pātoyevāti ñatvā pattacīvaramādāya gāmaṃ pāvisi. Dārikāpi bhattaṃ sampādetvā ‘‘idāni me bhātā āgamissati , idāni āgamissatī’’ti dvāraṃ olokayamānā nisīdi. Sā there gharadvāraṃ sampatte pattaṃ gahetvā sappiphāṇitayojitassa khīrapiṇḍapātassa pūretvā hatthe ṭhapesi. Thero ‘‘sukhaṃ hotū’’ti anumodanaṃ katvā pakkāmi. Sāpi taṃ olokayamānāva aṭṭhāsi. Therassa hi tadā ativiya parisuddho chavivaṇṇo ahosi, vippasannāni indriyāni, mukhaṃ bandhanā pamuttatālapakkaṃ viya ativiya virocittha. Mahāupāsikā araññā āgantvā ‘‘kiṃ amma, bhātiko te āgato’’ti pucchi. Sā sabbaṃ taṃ pavattiṃ ārocesi. Sā upāsikā ‘‘ajja me puttassa pabbajitakiccaṃ matthakaṃ patta’’nti ñatvā ‘‘abhiramati te amma bhātā buddhasāsane na ukkaṇṭhatī’’ti āha.
长老起身，打开门观望时机，明了时节即将到来，便披衣带具，入村乞食。少女也备食施予，边看门外说：「现在我的兄长要来了，他这刻也必将抵达。」她坐下，看到长老到家门口时，拿出布施用的筐子，装满用香料净化的牛奶饭，将筐置于手中。长老祝愿道：「愿安乐」后辞别离去。少女见状，也站立观望。彼时长老神色极为清净，衣衲色如白雪，诸根清明，面容如同脱去束缚的棕榈叶，光辉照耀极为殊胜。大居士来访问曰：「母亲，兄长可来了否？」她详述来意。这居士明了说：「今日我儿出家事宜已办完，母亲欢喜吧？兄长乐于佛法，心无贪恋。」
‘‘Mahantaṃ kho panetaṃ satthu dāyajjaṃ, yadidaṃ sattaariyadhanaṃ nāma, taṃ na sakkā kusītena gahetuṃ. Yathā hi vippaṭipannaṃ puttaṃ mātāpitaro ‘ayaṃ amhākaṃ aputto’ti paribāhiraṃ karonti, so tesaṃ accayena dāyajjaṃ na labhati, evaṃ kusītopi idaṃ ariyadhanadāyajjaṃ na labhati, āraddhavīriyova labhatī’’ti dāyajjamahattataṃ paccavekkhatopi uppajjati. ‘‘Mahā kho pana te satthā, satthuno hi mātukucchismiṃ paṭisandhiggahaṇakālepi abhinikkhamanepi abhisambodhiyampi dhammacakkappavattanayamakapāṭihāriyadevorohaṇa-āyusaṅkhāravossajjanesupi parinibbānakālepi dasasahassilokadhātu kampittha, yuttaṃ nu te evarūpassa satthuno sāsane ‘pabbajitvā kusītena bhavitu’’’nti evaṃ satthumahattaṃ paccavekkhatopi uppajjati.
「不过这个尊师的遗产非常宏大，名为‘七圣宝’，非贫穷之人所能承受。正如遭弃儿的父母羞辱，儿子难得遗产，贫穷者亦不能继承这圣宝遗产，只能以发奋努力得之。」谈及遗产重大时，仍回想那尊庄严导师，导师在母胎中已被护持，出生不凡；成道、初转法轮时威神震动天下；生命消逝时，地震彻十方天地。诸如此类尊师的教法中，若劝人「出家后当贫穷」，怎能配得上这尊师的威德和教义呢？」
Jātiyāpi – ‘‘tvaṃ idāni na lāmakajātiko, asambhinnāya mahāsammatapaveṇiyā āgato, ukkākarājavaṃse jātosi, suddhodhanamahārājassa mahāmāyādeviyā ca nattā, rāhulabhaddassa kaniṭṭho, tayā nāma evarūpena jinaputtena hutvā na yuttaṃ kusītena viharitu’’nti evaṃ jātimahattaṃ paccavekkhatopi uppajjati. ‘‘Sāriputtamoggallānā ceva asīti ca mahāsāvakā vīriyeneva lokuttaradhammaṃ paṭivijjhiṃsu, tvaṃ etesaṃ sabrahmacārīnaṃ maggaṃ paṭipajjissasi na paṭipajjissasī’’ti evaṃ sabrahmacārimahattaṃ paccavekkhatopi uppajjati. Kucchiṃ pūretvā ṭhitaajagarasadise vissaṭṭhakāyikacetasikavīriye kusītapuggale parivajjantassāpi, āraddhavīriye pahitatte puggale sevantassāpi, ṭhānanisajjādīsu vīriyuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
「生」这一义项──『你此时已非劳苦生者，而是以无余大清净的正法净泉所来，出身于乌加卡拉族，你生于须达多大王及大摩耶夫人之后，是罗睺罗的幼子。你以如此正法子名义而生，故不宜住于恶行中』，如是论述，生之重大反观由此产生。又言『沙利弗、马哈摩嘎喇那众多大弟子，凭勇猛精进成就世间最高正法，你当随从这些修行人行道，非行无道』，如此对比修行重大亦显现。即便在臭秽之地，身体如一条蛇，心念强盛者厌弃污秽，志勇坚决而守护者亦如是。立止静坐等处以生起勇进为目的，即使心中不安重担也不动摇，如此境况，方能知晓随着生起得道之道业修满圆满。
Pītisambojjhaṅgassa – ‘‘atthi, bhikkhave, pītisambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā pītisambojjhaṅgassa uppādāya, uppannassa vā pītisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti. Tattha pītiyeva pītisambojjhaṅgaṭṭhānīyā dhammā nāma, tassa uppādakamanasikāro yonisomanasikāro nāma.
关于喜乐觉支──『比库们，喜乐觉支存在其所起的法境中，须以适当的善观专注此觉支。此能善观称为正观，是未生起和已生喜乐觉支的根本生起因缘，并以饱满丰富的修习令其增长完善』，此即其生起缘起。所言喜乐即为意谓喜乐觉支的法境，其生起的心念原因即为有正观之观。
Apica ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti buddhānussati dhammasaṅghasīlacāgadevatānussati upasamānussati lūkhapuggalaparivajjanatā siniddhapuggalasevanatā pasādanīyasuttantapaccavekkhaṇatā tadadhimuttatāti.
此外，十一种法门亦随喜乐觉支之生起而相应出现，诸如忆佛法僧、持守戒律、布施天众、净除欲念、身心安静等，及具足坚心之悦行、高洁之舍离，稳固守护诸戒律的深观察察，此一系列同喜乐觉支相辅相成，达其殊胜境界。
Buddhaguṇe anussarantassāpi hi yāva upacārā sakalasarīraṃ pharamāno pītisambojjhaṅgo uppajjati. Dhammasaṅghaguṇe anussarantassāpi, dīgharattaṃ akhaṇḍaṃ katvā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassāpi, gihino dasasīlapañcasīlaṃ paccavekkhantassāpi, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā ‘‘evaṃ nāma adamhā’’ti cāgaṃ paccavekkhantassāpi, gihinopi evarūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassāpi, yehi guṇehi samannāgatā devatā devattaṃ pattā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassāpi, ‘‘samāpattiyā vikkhambhitā kilesā saṭṭhipi, sattatipi vassāni na samudācarantī’’ti paccavekkhantassāpi, cetiyadassanabodhidassanatheradassanesu asakkaccakiriyāya saṃsūcitalūkhabhāve buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassāpi, buddhādīsu pasādabahule muducitte siniddhapuggale sevantassāpi, ratanattayaguṇaparidīpake pasādanīye suttante paccavekkhantassāpi, ṭhānanisajjādīsu pītiuppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
念佛功德者追忆佛之德行时，即使施与供养诸多佛事，身心起大喜乐觉支。念法僧功德者长期不间断守护清净四相戒律时，非比库居士虽食简朴，畏饥畏苦者供养清洁居士，皆生此喜乐。善业圆满天人亦因此德得天福，诸德相敬护自身者亦生此喜乐。修习此境之人，其心透彻净明，诸烦恼于此不能起，历时六十七年亦未间断。亲见佛塔、觉相及长老教诲之人，虽安忍恶人污秽，仍守佛敬心；恭敬佛众喜乐之因此出世，乃至身处污秽恶劣境遇者常敬护佛众，皆是由此喜乐觉支所生。于静止安坐处为生起喜乐，如此生之后，方知得道修习圆满。
Passaddhisambojjhaṅgassa – ‘‘atthi, bhikkhave, kāyapassaddhi cittapassaddhi, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā passaddhisambojjhaṅgassa uppādāya, uppannassa vā passaddhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti evaṃ uppādo hoti.
关于安静觉支──『比库们，身安静、心安静亦存在其所起之法境中，须以适当善观勤修不懈。此勤修即为安静觉支未生起与已生起之根本起因，并以充满丰盛之修习令其增长圆满』，如此其生起依止。
Apica satta dhammā passaddhisambojjhaṅgassa uppādāya saṃvattanti paṇītabhojanasevanatā utusukhasevanatā iriyāpathasukhasevanatā majjhattapayogatā sāraddhakāyapuggalaparivajjanatā passaddhakāyapuggalasevanatā tadadhimuttatāti.
且有七法随安静觉支生起，包括进食清净、接触凉快、行走舒适、中间调和、关怀身体之人、身心安静者服侍及其他此类因素，因而生此安静觉支，并达其殊胜境界。
Paṇītañhi siniddhaṃ sappāyabhojanaṃ bhuñjantassāpi, sītuṇhesu utūsu ṭhānādīsu iriyāpathesu sappāyaṃ utuṃ ca iriyāpathaṃ ca sevantassāpi passaddhi uppajjati. Yo pana mahāpurisajātiko sabbautuiriyāpathakkhamova hoti, na taṃ sandhāyetaṃ vuttaṃ. Yassa sabhāgavisabhāgatā atthi, tasseva visabhāge utuiriyāpathe vajjetvā sabhāge sevantassāpi uppajjati. Majjhattapayogo vuccati attano ca parassa ca kammassakatāpaccavekkhaṇā, iminā majjhattapayogena uppajjati. Yo leḍḍudaṇḍādīhi paraṃ viheṭhayamānova vicarati. Evarūpaṃ sāraddhakāyaṃ puggalaṃ parivajjantassāpi, saṃyatapādapāṇiṃ passaddhakāyaṃ puggalaṃ sevantassāpi, ṭhānanisajjādīsu passaddhiuppādanatthāya ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
确实，摄食正当而调摄诸食者，虽处寒暑旺季，行居诸处，调摄季节及行处之人亦生安心。若是大丈夫所生，诸行皆速便无碍者，此不可称之。若有分合亦存者，彼端分去行处仍生安心。此谓中和相应，即自他业果报之反观，由此中和相应而起。譬如被瘤杖击打者行走不便，避此之人则安心。由此产生安乐之人，安忍之人，于站立坐卧等起安心；即使气血浊重心亦生此安心。如此生起者，知是通达阿拉汉道果修习圆满也。
Samādhisambojjhaṅgassa – ‘‘atthi, bhikkhave, samathanimittaṃ abyagganimittaṃ, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā samādhisambojjhaṅgassa uppādāya, uppannassa vā samādhisambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti. Tattha samathova samathanimittaṃ, avikkhepaṭṭhena ca abyagganimittanti.
于定觉支中：「比库们，有平静缘相与非扰缘相，借此善巧用心多加精勤，是生未生定觉支起，或生定觉支增进，广大利养修习而成就。」（《相应部·针5.232》）是故此生起。此中，平静者即为平静缘相，非扰者乃无散乱之相。
Apica ekādasa dhammā samādhisambojjhaṅgassa uppādāya saṃvattanti vatthuvisadakiriyatā indriyasamattapaṭipādanatā nimittakusalatā samaye cittassa paggahaṇatā samaye cittassa niggahaṇatā samaye sampahaṃsanatā samaye ajjhupekkhanatā asamāhitapuggalaparivajjanatā samāhitapuggalasevanatā jhānavimokkhapaccavekkhaṇatā tadadhimuttatāti. Tattha vatthuvisadakiriyatā ca indriyasamattapaṭipādanatā ca vuttanayeneva veditabbā.
另外十一种法皆生于定觉支，乃缘诸所因缘淋漓尽致，诸根平静修行，缘相善巧，适时心之摄取，适时心之持守，适时心之安乐，适时心之平等观，及离散乱之人远离，亲近定之人，入禅解脱之反观，此为彼上。此中所说缘由纯净，诸根调伏皆应知之。
Nimittakusalatā nāma kasiṇanimittassa uggahaṇakusalatā. Samaye cittassa paggahaṇatāti yasmiṃ samaye atisithilavīriyatādīhi līnaṃ cittaṃ hoti, tasmiṃ samaye dhammavicayavīriyasambojjhaṅgasamuṭṭhāpanena tassa paggahaṇaṃ. Samaye cittassa niggahaṇatāti yasmiṃ samaye accāraddhavīriyatādīhi uddhataṃ cittaṃ hoti, tasmiṃ samaye passaddhisamādhiupekkhāsambojjhaṅgasamuṭṭhāpanena tassa niggahaṇaṃ. Samaye sampahaṃsanatāti yasmiṃ samaye cittaṃ paññāpayogamandatāya vā upasamasukhānadhigamena vā nirassādaṃ hoti, tasmiṃ samaye aṭṭhasaṃvegavatthupaccavekkhaṇena saṃvejeti. Aṭṭha saṃvegavatthūni nāma jātijarābyādhimaraṇāni cattāri, apāyadukkhaṃ pañcamaṃ, atīte vaṭṭamūlakaṃ dukkhaṃ, anāgate vaṭṭamūlakaṃ dukkhaṃ, paccuppanne āhārapariyeṭṭhimūlakaṃ dukkhanti. Ratanattayaguṇānussaraṇena ca pasādaṃ janeti. Ayaṃ vuccati ‘‘samaye sampahaṃsanatā’’ti.
缘相善巧者，谓对遍相缘相之摄受善巧。适时心之摄取，意谓于适当时刻，心无过度软怠懈怠，而由断疑精进觉支而摄心。适时心之持守，谓于时适之际，心生旺盛精进，由安定定觉支及平等观觉支而持守。适时心之安乐，指心因慧力微弱或由安乐得脱而无忧无惧，由八种触发缘启发而感动。八触发缘名为生、老、病、死诸苦，及恶趣痛苦，过去轮回根本苦，未来轮回根本苦，现有食不净苦。忆持宝三宝功能生信，此即所谓「适时心之安乐」。
Samaye ajjhupekkhanatā nāma yasmiṃ samaye sammāpaṭipattiṃ āgamma alīnaṃ anuddhataṃ anirassādaṃ ārammaṇe samappavattaṃ samathavīthipaṭipannaṃ cittaṃ hoti, tadāssa paggahaniggahasampahaṃsanesu na byāpāraṃ āpajjati sārathi viya samappavattesu. Assesu. Ayaṃ vuccati ‘‘samaye ajjhupekkhanatā’’ti. Asamāhitapuggalaparivajjanatā nāma upacāraṃ vā appanaṃ vā appattānaṃ vikkhittacittānaṃ puggalānaṃ ārakā parivajjanaṃ. Samāhitapuggalasevanatā nāma upacārena vā appanāya vā samāhitacittānaṃ sevanā bhajanā payirupāsanā. Tadadhimuttatā nāma ṭhānanisajjādīsu samādhiuppādanatthaṃyeva ninnapoṇapabbhāracittatā. Evañhi paṭipajjato esa uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
适时心之平等观，指于适时时刻，心由正行而生清净、非狂乱、无忧无惧之境，与修止道相应，心如车之驾驭者不乱失控，称之。离散乱之人远离，谓厌恶游移散乱及无随顺心者；亲近定之人者，即或近或远而亲近安定之心。入禅解脱之反观，是于站坐卧处起安宁持定之心。如是修行故，生起此法。据此即知为通达阿拉汉道果修习之法已成。
Upekkhāsambojjhaṅgassa – ‘‘atthi, bhikkhave, upekkhāsambojjhaṅgaṭṭhānīyā dhammā, tattha yonisomanasikārabahulīkāro, ayamāhāro anuppannassa vā upekkhāsambojjhaṅgassa uppādāya, uppannassa vā upekkhāsambojjhaṅgassa bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattatī’’ti (saṃ. ni. 5.232) evaṃ uppādo hoti. Tattha upekkhāyeva upekkhāsambojjhaṅgaṭṭhānīyā dhammā nāma.
于舍觉支中：「比库们，有舍觉支得立之法，借此善巧用心多加精勤，即生未起舍觉支，或生舍觉支增长，由广大利养修习成就。」（《相应部·针5.232》）是故如是生起。于舍中唯以舍觉支得立之法为名。
Apica pañca dhammā upekkhāsambojjhaṅgassa uppādāya saṃvattanti sattamajjhattatā saṅkhāramajjhattatā sattasaṅkhārakelāyanapuggalaparivajjanatā sattasaṅkhāramajjhattapuggalasevanatā tadadhimuttatāti.
此外，有五法随念觉支的平等心而起，分别是：对有情的平等心、对行蕴的平等心、对七蕴中行蕴流转的远离、对七蕴中行蕴平等心与对人的平等心，这便是所说的上文所指的。
Tattha dvīhākārehi sattamajjhattataṃ samuṭṭhāpeti – ‘‘tvaṃ attano kammena āgantvā attano kammena gamissasi, esopi attano kammena āgantvā attano kammena gamissati, tvaṃ kaṃ kelāyasī’’ti evaṃ kammassakatāpaccavekkhaṇena ca, ‘‘paramatthato sattoyeva natthi, so tvaṃ kaṃ kelāyasī’’ti evaṃ nissattapaccavekkhaṇena ca. Dvīhevākārehi saṅkhāramajjhattataṃ samuṭṭhāpeti – ‘‘idaṃ cīvaraṃ anupubbena vaṇṇavikāraṃ ceva jiṇṇabhāvaṃ ca upagantvā pādapuñchanacoḷakaṃ hutvā yaṭṭhikoṭiyā chaḍḍanīyaṃ bhavissati, sace panassa sāmiko bhaveyya, nāssa evaṃ vinassituṃ dadeyyā’’ti evaṃ asāmikabhāvaṃ paccavekkhaṇena, ‘‘anaddhaniyaṃ idaṃ tāvakālika’’nti evaṃ tāvakālikatāpaccavekkhaṇena ca. Yathā ca cīvare, evaṃ pattādīsupi yojanā kātabbā.
于此，世尊以两种方式启发对有情的平等心：他说——“你因自己的业而来，今后亦当随自己的业去，他也是因自己的业而来，今后亦随自己的业去，你与谁结怨呢？”如此观察业力因缘后，又说“终极而言，众生实无法自为，你与谁结怨呢？”这是以非自体见观察。又以两种方式启发对此行蕴的平等心，说：“这衣服经久穿用，渐生颜色变异，亦显陈旧状态，成如足跟处岩石剥落一般，须舍弃于六十年间；若此衣服能自为主，决不会使自己如此毁坏。”这是以非主体者观察；又从衣服的时限性质观察，说：“这衣服无常，暂时之物。”正如对此衣服应作出此般的观想，衣服以外的布匹亦当如此考虑。
Sattasaṅkhārakelāyanapuggalaparivajjanatāti ettha yo puggalo gihi vā attano puttadhītādike, pabbajito vā attano antevāsikasamānupajjhāyakādike mamāyati, sahattheneva nesaṃ kesacchedanasūcikammacīvaradhovanarajanapattapacanādīni karoti, muhuttampi apassanto ‘‘asuko sāmaṇero kuhiṃ, asuko daharo kuhi’’nti bhantamigo viya ito cito ca āloketi , aññena kesacchedanādīnaṃ atthāya ‘‘muhuttaṃ tāva asukaṃ pesethā’’ti yācīyamānopi ‘‘amhepi taṃ attano kammaṃ na kārema, tumhe taṃ gahetvā kilamessathā’’ti na deti. Ayaṃ sattakelāyano nāma. Yo pana pattacīvarathālakakattarayaṭṭhiādīni mamāyati, aññassa hatthena parāmasitumpi na deti, tāvakālikaṃ yācito ‘‘mayampi idaṃ mamāyantā na paribhuñjāma, tumhākaṃ kiṃ dassāmā’’ti vadati. Ayaṃ saṅkhārakelāyano nāma. Yo pana tesu dvīsupi vatthūsu majjhatto udāsino. Ayaṃ sattasaṅkhāramajjhatto nāma. Iti ayaṃ upekkhāsambojjhaṅgo evarūpaṃ sattasaṅkhārakelāyanaṃ puggalaṃ ārakā parivajjantassāpi, sattasaṅkhāramajjhattapuggalaṃ sevantassāpi, ṭhānanisajjādīsu taduppādanatthaṃ ninnapoṇapabbhāracittassāpi uppajjati. Evaṃ uppannassa panassa arahattamaggena bhāvanāpāripūrī hotīti pajānāti.
所谓对七蕴中行蕴流转之人持远离，是指：此人若为家奴或已出家者，或为己子女、近侍、同住者等之抚养者，他便诳惑他们，专以剃除头发、做出洗衣、晒衣、裁剪袈裟、打理染渍等业事为事，虽眼不见，仍喃喃自语“病苦的沙玛内拉在哪里？病苦的幼童在哪里？”犹如亲近的欢喜之友，自心明了依止此念，不允许他人帮忙剃头等事，为达到此目的，虽被请求“暂且送去病苦者处”，自己却说“我也不为自己做此事，你们去取去做吧”，此即所谓远离行蕴流转之人。若是从衣物、袈裟、草席、瓶钵、手杖、钵柄等物品持有宜舍弃某物，即使他人来持亦不允许，更说“既被我持有，我也不想依止，何况你们呢？”此即所谓对行蕴远离者。从所持两物中任一物怀无关心，此即所谓对七蕴中行蕴的平等心。如此之人若回避六处安坐，心意消极无所谓，这便是七蕴中行蕴的平等心。由此，对此类持戒远离、行蕴平等且侍奉七蕴中的平等者，乃至于立住诸根本及退伏乱心，皆因阿拉汉之道的修持圆满，方得如是理解。
Iti ajjhattaṃ vāti evaṃ attano vā satta sambojjhaṅge pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa bojjhaṅge pariggaṇhitvā dhammesu dhammānupassī viharati. Samudayavayā panettha bojjhaṅgānaṃ nibbattinirodhavasena veditabbā. Ito paraṃ vuttanayameva.
由此，在内心持守自己七觉支，并观察外境、时节中自他之觉支，循法而行。由因缘顺转，七觉支以生起、增长、成熟、消退，从这些状态可见其生起与消灭的过程。此事已在前文中有所论述。
Kevalañhi idha bojjhaṅgapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā bojjhaṅgapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
的确，如实了解七觉支的特性便能觉知苦谛；如此连接七觉支的观察法，具备此勤修的比库可明了出世入灭之道。余文亦复如是。
Bojjhaṅgapabbavaṇṇanā niṭṭhitā. · 觉支节注释完毕。
Catusaccapabbavaṇṇanā四谛品释义
§119
119. Evaṃ sattabojjhaṅgavasena dhammānupassanaṃ vibhajitvā idāni catusaccavasena vibhajituṃ puna caparantiādimāha.
119. 以七觉支为缘，分门别类观察诸法现象，今当以四圣谛为分类，再次宣说初期教法。
Tattha idaṃ dukkhanti yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ tebhūmake dhamme ‘‘idaṃ dukkha’’nti yathāsabhāvato pajānāti, tasseva kho pana dukkhassa janikaṃ samuṭṭhāpikaṃ purimataṇhaṃ ‘‘ayaṃ dukkhasamudayo’’ti, ubhinnaṃ appavattiṃ nibbānaṃ ‘‘ayaṃ dukkhanirodho’’ti, dukkhaparijānanaṃ samudayapajahanaṃ nirodhasacchikaraṇaṃ ariyamaggaṃ ‘‘ayaṃ dukkhanirodhagāminī paṭipadā’’ti yathāsabhāvato pajānātīti attho. Avasesā ariyasaccakathā visuddhimagge vitthāritāyeva.
此处说明：心识依真实如实而知苦的现象，安立渴爱为主体，彼渴爱遂于世界法中分别知『此即苦』，如其本质般理解。至于苦的起因，谓先种渴爱为苦的生起因故，谓之『此为苦因』。苦的灭尽谓离除渴爱后之解脱，称为『此即苦灭』。苦的了知、起因的断除、灭尽的证悟及通往苦灭之聖道，即苦灭行，皆应如其实相而悟，是此义也。余下诸圣谛之讲义，将详述于净道之中。
Iti ajjhattaṃ vāti evaṃ attano vā cattāri saccāni pariggaṇhitvā, parassa vā, kālena vā attano, kālena vā parassa cattāri saccāni pariggaṇhitvā dhammesu dhammānupassī viharati. Samudayavayā panettha catunnaṃ saccānaṃ yathāsambhavato uppattinivattivasena veditabbā. Ito paraṃ vuttanayameva.
由此可知，内内缘缘，或自己或他人，于适时之际，常勤观四圣谛。观察法时秉持如实体认，理应按照苦集灭道四谛的生成与消灭，分别观察辨识。其余释义后当再行说明。
Kevalañhi idha catusaccapariggāhikā sati dukkhasaccanti evaṃ yojanaṃ katvā saccapariggāhakassa bhikkhuno niyyānamukhaṃ veditabbaṃ. Sesaṃ tādisamevāti.
此处说，唯有此时坚持四圣谛的持守人，方知苦谛真如。依此接续，持守者应导向解脱入涅槃。余义亦如是。
Catusaccapabbavaṇṇanā niṭṭhitā. · 四谛品释已毕。
Ettāvatā ānāpānaṃ catuiriyāpathaṃ catusampajaññaṃ dvattiṃsākāraṃ catudhātuvavatthānaṃ navasivathikā vedanānupassanā cittānupassanā nīvaraṇapariggaho khandhapariggaho āyatanapariggaho bojjhaṅgapariggaho saccapariggahoti ekavīsati kammaṭṭhānāni vuttāni. Tesu ānāpānaṃ dvattiṃsākāro navasivathikāti ekādasa appanākammaṭṭhānāni honti. Dīghabhāṇakamahāsīvatthero pana ‘‘navasivathikā ādīnavānupassanāvasena vuttā’’ti āha. Tasmā tassa matena dveyeva appanākammaṭṭhānāni, sesāni upacārakammaṭṭhānāni. Kiṃ panetesu sabbesu abhiniveso jāyatīti? Na jāyati. Iriyāpathasampajaññanīvaraṇabojjhaṅgesu hi abhiniveso na jāyati, sesesu jāyatīti. Mahāsīvatthero panāha – ‘‘etesupi abhiniveso jāyati, ayañhi atthi nu kho me cattāro iriyāpathā, udāhu natthi, atthi nu kho me catusampajaññaṃ, udāhu natthi, atthi nu kho me pañcanīvaraṇā, udāhu natthi, atthi nu kho me sattabojjhaṅgā, udāhu natthīti evaṃ pariggaṇhāti, tasmā sabbattha abhiniveso jāyatī’’ti.
迄今为止，二十二种修行法门已说清楚，涵盖入出息念、四根行、四正断、三十二境遍、九住处、受观、心观、盖障观察、蕴观察、处观察、觉支观察、圣谛观察共二十二道场。其中入出息念有二十二种功夫门，九住处俗称十一安止道。长老大随称其为『九住处的苦难观察法』。故此依其说仅二种安止道法，其余是近行法。那么，这些修行法中何处生执著？答案是不生。于根行、正断、盖障及觉支等处不生执著，而余处生执著。大随长老又说：『若问我是否有四根行？无。是否有四正断？无。是否有五盖障？无。是否有七觉支？无？』如是观察，因此一切处皆生执著。
§137
137.Yo hi koci, bhikkhaveti yo hi koci bhikkhu vā bhikkhunī vā upāsako vā upāsikā vā. Evaṃ bhāveyyāti ādito paṭṭhāya vuttena bhāvanānukkamena bhāveyya. Pāṭikaṅkhanti paṭikaṅkhitabbaṃ, avassaṃ bhāvīti attho. Aññāti arahattaṃ. Sati vā upādiseseti upādānasese vā sati aparikkhīṇe. Anāgāmitāti anāgāmibhāvo.
第137条。何谓比库？何谓比库尼？何谓近事男？何谓近事女？皆应如此修行。于初发心处应如说培养。应依师意，若意愿应培养，即可培养。须应期望，须尽力培养。所谓阿拉汉者，心中无染污余业。无覆灭之念，即是不退转者。
Evaṃ sattannaṃ vassānaṃ vasena sāsanassa niyyānikabhāvaṃ dassetvā puna tato appatarepi kāle dassento ‘‘tiṭṭhantu, bhikkhave’’tiādimāha. Sabbampi cetaṃ majjhimasseva neyyapuggalassa vasena vuttaṃ. Tikkhapaññaṃ pana sandhāya – ‘‘pāto anusiṭṭho sāyaṃ visesaṃ adhigamissati, sāyaṃ anusiṭṭho pāto visesaṃ adhigamissatī’’ti (ma. ni. 2.345) vuttaṃ.
如是经过十七年，显露出此法教成熟之迹，复于适时再显法说：「住持们宜立坚定。」此语多于中旬时，通过无名行者所说。为求智慧通达，经言：晨若能住念，则夜闻见清，夜若能住念，晨闻见殊胜。（摩诃尼陆经2.345）
Iti bhagavā ‘‘evaṃniyyānikaṃ, bhikkhave, mama sāsana’’nti dassetvā ekavīsatiyāpi ṭhānesu arahattanikūṭena desitaṃ desanaṃ niyyātento ‘‘ekāyano ayaṃ, bhikkhave, maggo…pe… iti yaṃ taṃ vuttaṃ, idametaṃ paṭicca vutta’’nti āha. Sesaṃ uttānatthamevāti.
世尊说完「比库们，如是为不可更改之法，为我之教法」后，出示了并宣布了二十一处阿拉汉众集会中所宣说的教法，言道：「此一行道，诸比库，是正道……此如是所说，即是依此所说。」结语云：「终以正义显明。」
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破斥迷妄中部注疏
Satipaṭṭhānasuttavaṇṇanā niṭṭhitā. · 念处经释已毕。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 初品释已毕。