3. Opammavaggo · 3. 譬喻品义注

345 段 · CSCD 巴利原典

2. Sīhanādavaggo二、狮子吼品

1. Cūḷasīhanādasuttavaṇṇanā一、《小狮子吼经》注释

§139

139.Evaṃme sutanti cūḷasīhanādasuttaṃ. Yasmā panassa atthuppattiko nikkhepo, tasmā taṃ dassetvā cassa anupubbapadavaṇṇanaṃ karissāma. Katarāya panidaṃ atthuppattiyā nikkhittanti? Lābhasakkārapaccayā titthiyaparidevite. Bhagavato kira dhammadāyādasutte vuttanayena mahālābhasakkāro uppajji. Catuppamāṇiko hi ayaṃ lokasannivāso, rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasannoti imesaṃ puggalānaṃ vasena catudhā ṭhito.

139.如是我闻，此为《小狮子吼经》。因缘于此义理起始先行宣布，故当示现，次第分段详说其意。何以故，此义理之起始生起者，乃利得与尊敬之因缘及外道诽谤所致。因世尊于《法施经》中所说，有大利得尊敬生起。此世间之四量为：色之量、色之胜妙，声之量、声之胜妙，秽之量、秽之胜妙，法之量、法之胜妙，此四量乃此等众生所依止所立。

Tesaṃ idaṃ nānākaraṇaṃ – katamo ca puggalo rūpappamāṇo rūpappasanno? Idhekacco puggalo ārohaṃ vā passitvā pariṇāhaṃ vā passitvā saṇṭhānaṃ vā passitvā pāripūriṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo rūpappamāṇo rūpappasanno.

于此诸种因缘中，何种人称为色之量与色之胜妙？此有某人经观察增长、减退，或修立集聚，或成就圆满之后，取此为尺度，生起满意，彼即称为人乃色之量与色之胜妙。

Katamo ca puggalo ghosappamāṇo ghosappasanno? Idhekacco puggalo paravaṇṇanāya parathomanāya parapasaṃsanāya paravaṇṇahārikāya, tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo ghosappamāṇo ghosappasanno.

何种人称为声之量与声之胜妙？此有某人观他人解释、轻慢、批评、污蔑语时，取其为尺度，生起满意，彼即称为人乃声之量与声之胜妙。

Katamo ca puggalo lūkhappamāṇo lūkhappasanno? Idhekacco puggalo cīvaralūkhaṃ vā passitvā pattalūkhaṃ vā passitvā, senāsanalūkhaṃ vā passitvā vividhaṃ vā dukkarakārikaṃ passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo lūkhappamāṇo lūkhappasanno.

何种人称为秽之量与秽之胜妙？此有某人见衣服之秽、布之秽、住处之秽，或种种困难肮脏处，取其为尺度，生起满意，彼即称为人乃秽之量与秽之胜妙。

Katamo ca puggalo dhammappamāṇo dhammappasanno? Idhekacco puggalo sīlaṃ vā passitvā samādhiṃ vā passitvā paññaṃ vā passitvā tattha pamāṇaṃ gahetvā pasādaṃ janeti, ayaṃ vuccati puggalo dhammappamāṇo dhammappasannoti.

何种人称为法之量与法之胜妙？此有某人见持戒、禅定、智慧时，取其为尺度，生起满意，彼即称为人乃法之量与法之胜妙。

Imesu catūsu puggalesu rūpappamāṇopi bhagavato ārohapariṇāhasaṇṭhānapāripūrivaṇṇapokkharataṃ, asītianubyañjanappaṭimaṇḍitattā nānāratanavicittamiva suvaṇṇamahāpaṭaṃ, dvattiṃsamahāpurisalakkhaṇasamākiṇṇatāya tārāgaṇasamujjalaṃ viya gaganatalaṃ sabbaphāliphullaṃ viya ca yojanasatubbedhaṃ pāricchattakaṃ aṭṭhārasaratanubbedhaṃ byāmappabhāparikkhepaṃ sassirikaṃ anopamasarīraṃ disvā sammāsambuddheyeva pasīdati.

于此四众生之中，色之量，如世尊修习增长、减退、集聚、圆满之境界，犹如宝石池塘取色光明，数种宝石杂陈，宛若金黄大坛，二十二种大丈夫相聚集，彷佛星群闪烁于空，如满果之树所覆，广袤八由旬以微辉覆盖，日光环绕，瑰丽无比，显现于正觉者身上，使人心悦诚服。

Ghosappamāṇopi, bhagavatā kappasatasahassādhikāni cattāri asaṅkhyeyyāni dasa pāramiyo dasa upapāramiyo dasa paramatthapāramiyo pūritā aṅgapariccāgo puttadārapariccāgo, rajjapariccāgo attapariccāgo nayanapariccāgo ca katotiādinā nayena pavattaṃ ghosaṃ sutvā sammāsambuddheyeva pasīdati.

即使是声誉无量者，世尊因成就诸多伟大圆满无上波罗蜜、超越波罗蜜与究竟波罗蜜，具足身体供养、子女供养、绳索供养、自身供养、眼睛供养等，听闻由如来所引导的由此做起的声誉，便在正觉者那里欢喜赞叹。

Lūkhappamāṇopi bhagavato cīvaralūkhaṃ disvā ‘‘sace bhagavā agāraṃ ajjhāvasissa, kāsikavatthameva adhārayissa. Pabbajitvā panānena sāṇapaṃsukūlacīvarena santussamānena bhāriyaṃ kata’’nti sammāsambuddheyeva pasīdati. Pattalūkhampi disvā – ‘‘iminā agāraṃ ajjhāvasantena rattavarasuvaṇṇabhājanesu cakkavattibhojanārahaṃ sugandhasālibhojanaṃ paribhuttaṃ, pabbajitvā pana pāsāṇamayaṃ pattaṃ ādāya uccanīcakuladvāresu sapadānaṃ piṇḍāya caritvā laddhapiṇḍiyālopena santussamāno bhāriyaṃ karotī’’ti sammāsambuddheyeva pasīdati. Senāsanalūkhaṃ disvāpi – ‘‘ayaṃ agāraṃ ajjhāvasanto tiṇṇaṃ utūnaṃ anucchavikesu tīsu pāsādesu tividhanāṭakaparivāro dibbasampattiṃ viya rajjasiriṃ anubhavitvā idāni pabbajjūpagato rukkhamūlasenāsanādīsu dāruphalakasilāpaṭṭapīṭhamañcakādīhi santussamāno bhāriyaṃ karotī’’ti sammāsambuddheyeva pasīdati. Dukkarakārikamassa disvāpi – ‘‘chabbassāni nāma muggayūsakulatthayūsahareṇuyūsādīnaṃ pasaṭamattena yāpessati, appāṇakaṃ jhānaṃ jhāyissati, sarīre ca jīvite ca anapekkho viharissati, aho dukkarakārako bhagavā’’ti sammāsambuddheyeva pasīdati.

即使看到世尊的衣服破烂不堪，也赞叹说：“如果世尊住于家中，也会与普通人无异，只穿着破损的粗布尘堆衣，心却满足而已。”看到破旧衣片，也说：“他虽住舍中，却优游于宫廷富贵饮食之间，穿戴破布，取石片为坐，依树根暴露安处跋涉施食，以施食所得心满意足，给其妻子。”看到简陋的寝席，也说：“虽住家中，但此席用麦秆、稻草、柴草覆盖，具有三重屋顶和众多竹木石材铺成，并如天上宝物般庄严，现已出家而住于树根草席之上，心满意足，并使妻子心悦服从。”看到睡处劳苦，也说：“六十年里历经风雨，伏劣耕作，虽入禅定仍觉辛苦，虽在身命中不顾所苦，啊，世尊实为劳苦修行者。”世尊闻此皆欢喜赞叹。

Dhammappamāṇopi bhagavato sīlaguṇaṃ samādhiguṇaṃ paññāguṇaṃ jhānavimokkhasamādhisamāpattisampadaṃ abhiññāpāripūriṃ yamakapāṭihāriyaṃ devorohaṇaṃ pāthikaputtadamanādīni ca anekāni acchariyāni disvā sammāsambuddheyeva pasīdati, te evaṃ pasannā bhagavato mahantaṃ lābhasakkāraṃ abhiharanti. Titthiyānaṃ pana bāverujātake kākassa viya lābhasakkāro parihāyittha. Yathāha –

即使观察世尊的法行质量，戒律资质，禅定资质，慧解资质，离禅定之慧慧果得现前，诸般神通妙法，登天往升，驾驭猛兽、驯服兽类等诸多殊胜神迹，亦仅在正觉者那里欢喜赞叹。他们因赞叹世尊而获大利益与崇敬。外道则嗤笑讥讽，如麻鹳般轻蔑世尊的利益，谓曰——

‘‘Adassanena morassa, sikhino mañjubhāṇino;

『以外貌未睹之莽荒者，喙口锋利清朗；

Kākaṃ tattha apūjesuṃ, maṃsena ca phalena ca.

那里不尊敬麻鹳，如同若干肉食果实；

Yadā ca sarasampanno, moro bāverumāgamā;

当麻鹳夏至时，麻鹳成群来临；』

Atha lābho ca sakkāro, vāyasassa ahāyatha.

于是，获得了尊重，也取得了敬意，但随之也产生了傲慢。

Yāva nuppajjati buddho, dhammarājā pabhaṅkaro;

直到世尊——法之王，照破一切——尚未出世之前，

Tāva aññe apūjesuṃ, puthū samaṇabrāhmaṇe.

众多外道婆罗门皆不加恭敬。

Yadā ca sarasampanno, buddho dhammamadesayi;

当世尊圆满而清净，宣说正法时，

Atha lābho ca sakkāro, titthiyānaṃ ahāyathā’’ti. (jā. 1.4.153-156);

获得的尊重则转变，外道众生对其轻视已起。（阐明《业报经》1.4.153-156）

Te evaṃ pahīnalābhasakkārā rattiṃ ekadvaṅgulamattaṃ obhāsetvāpi sūriyuggamane khajjopanakā viya hatappabhā ahesuṃ.

这些失去的尊重与敬意即便仅在短暂一夜间闪现，也如晨曦初现，渐渐消逝，犹如晨光被碎刃暗淡，失去了本来的辉煌。

Yathā hi khajjopanakā, kāḷapakkhamhi rattiyā;

譬如夜晚在黑月时分的稻谷秸秆，

Nidassayanti obhāsaṃ, etesaṃ visayo hi so.

它们显现出光亮，因为此为它们的特性所在。

Yadā ca rasmisampanno, abbhudeti pabhaṅkaro;

当阳光充足并且光线强烈，若光芒锐利刺眼，

Atha khajjupasaṅghānaṃ, pabhā antaradhāyati.

这时，稻谷秸秆群体的光辉便会消失不见。

Evaṃ khajjupasadisā, titthiyāpi puthū idha;

同样，像稻谷秸秆那样的众多众生，

Kāḷapakkhūpame loke, dīpayanti sakaṃ guṇaṃ.

在世间如黑月之夜，亦显现各自的本性光明。

Yadā ca buddho lokasmiṃ, udeti amitappabho;

当世尊于世间，光明无量初现时，

Nippabhā titthiyā honti, sūriye khajjupakā yathāti.

异端践踏者如同太阳下糜烂腐坏的东西，显得暗淡无光。

Te evaṃ nippabhā hutvā kacchupiḷakādīhi kiṇṇasarīrā paramapārijuññapattā yena buddho yena dhammo yena saṅgho yena ca mahājanassa sannipāto, tena tena gantvā antaravīthiyampi siṅghāṭakepi catukkepi sabhāyampi ṭhatvā paridevanti –

那些堕入异端的众生，形如被火焰焚烧的骷髅等破碎尸体，极度凄惨败坏。他们虽因世尊、法、僧及广大善知识的集聚而各自往返于其中小径、僧衣、四众会场，却因此痛苦哀叹说——

‘‘Kiṃ bho samaṇoyeva gotamo samaṇo, mayaṃ assamaṇā; samaṇasseva gotamassa sāvakā samaṇā, amhākaṃ sāvakā assamaṇā? Samaṇasseva gotamassa sāvakānañcassa dinnaṃ mahapphalaṃ, na amhākaṃ, sāvakānañca no dinnaṃ mahapphalaṃ? Nanu samaṇopi gotamo samaṇo, mayampi samaṇā. Samaṇassapi gotamassa sāvakā samaṇā, amhākampi sāvakā samaṇā. Samaṇassapi gotamassa sāvakānañcassa dinnaṃ mahapphalaṃ, amhākampi sāvakānañca no dinnaṃ mahapphalañceva? Samaṇassapi gotamassa sāvakānañcassa detha karotha, amhākampi sāvakānañca no detha sakkarotha? Nanu samaṇo gotamo purimāni divasāni uppanno, mayaṃ pana loke uppajjamāneyeva uppannā’’ti.

“请问这位沙门果德玛也是沙门，而我们却是非沙门？果德玛这位沙门的弟子才是真正的沙门，我们的弟子岂非非沙门？果德玛这位沙门的弟子接受了极大的果报，而我们未得此殊胜果报？难道果德玛亦为沙门，我们亦为沙门。果德玛的弟子也是沙门，我们的弟子也当是沙门。果德玛的弟子得此伟大果报，我们的弟子为何不得这果报？果德玛的弟子取得了果报，请赐与我们弟子，我们的弟子岂不可得？难道这沙门果德玛只是在前些日子出现，而我们活在当世时就已经存在吗？”

Evaṃ nānappakāraṃ viravanti. Atha bhikkhū bhikkhuniyo upāsakā upāsikāyoti catasso parisā tesaṃ saddaṃ sutvā bhagavato ārocesuṃ ‘‘titthiyā bhante idañcidañca kathentī’’ti . Taṃ sutvā bhagavā – ‘‘mā tumhe, bhikkhave, titthiyānaṃ vacanena ‘aññatra samaṇo atthī’ti saññino ahuvatthā’’ti vatvā aññatitthiyesu samaṇabhāvaṃ paṭisedhento idheva ca anujānanto imissā atthuppattiyā idheva, bhikkhave, samaṇoti idaṃ suttaṃ abhāsi.

如是他方自相诘问争辩。随后比库、比库尼、在家男、在家女四众闻此言，闻世尊所说：“比库们，这些异端说某者非沙门，实则误解；众生不应执以为真。”世尊这样驳斥异端异见，并明许此处及法中皆有此语“沙门”，为正语。

Tattha idhevāti imasmiṃyeva sāsane. Ayaṃ pana niyamo sesapadesupi veditabbo. Dutiyādayopi hi samaṇā idheva, na aññattha. Samaṇoti sotāpanno. Tenevāha – ‘‘katamo ca, bhikkhave, paṭhamo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo, ayaṃ, bhikkhave, paṭhamo samaṇo’’ti (a. ni. 4.241).

此处“此处”者，即在此教法中也。此规定应于所有章节末段皆能见。第二章等亦然，异端所言非异处。“沙门”者，是指得入初果圣者。正如佛陀所说：“何谓初果沙门？此处，比库断除三结，得入初果，永不退转，定向正觉者，即是初果沙门。”（增壹阿含经 4.241）

Dutiyoti sakadāgāmī. Tenevāha – ‘‘katamo ca? Bhikkhave, dutiyo samaṇo. Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. Ayaṃ, bhikkhave, dutiyo samaṇo’’ti.

第二者称为有余流。对此说：『云何为第二出家人？比库们，此处，比库断除三结之缚，放逸于贪、瞋、痴者，即为有余流。仅以此余流，往来此世界，断除苦恼。此即称为第二出家人。』

Tatiyoti anāgāmī. Tenevāha – ‘‘katamo ca, bhikkhave, tatiyo samaṇo? Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṃ, bhikkhave, tatiyo samaṇo’’ti.

第三者称为无余流。对此说：『云何第三出家人？比库们，此处，比库断除五下分结的束缚，而转生往生，无复退转，故名无余流。』

Catutthoti arahā. Tenevāha – ‘‘katamo ca, bhikkhave, catuttho samaṇo? Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Ayaṃ, bhikkhave, catuttho samaṇo’’ti (a. ni. 4.241). Iti imasmiṃ ṭhāne cattāro phalaṭṭhakasamaṇāva adhippetā.

第四者称为阿拉汉。对此说：『云何第四出家人？比库们，此处，比库断除无明之根本毒，达无漏之心解脱与智慧解脱，亲证眼见法，已达相应三明之后，入阿拉汉果，住于正法中。此即为第四出家人。』（经集部正理等第三四一）因此在此，称四种果位出家人为果位出家人。

Suññāti rittā tucchā. Parappavādāti cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti ime sabbepi brahmajāle āgatā dvāsaṭṭhi diṭṭhiyo. Ito bāhirānaṃ paresaṃ vādā parappavādā nāma. Te sabbepi imehi catūhi phalaṭṭhakasamaṇehi suññā, na hi te ettha santi. Na kevalañca eteheva suññā, catūhi pana maggaṭṭhakasamaṇehipi catunnaṃ maggānaṃ atthāya āraddhavipassakehipīti dvādasahipi samaṇehi suññā eva. Imameva atthaṃ sandhāya bhagavatā mahāparinibbāne vuttaṃ –

所谓空者，即空无实体者。外道论者分为四类：四种常见论，四种偏见论，四种终极论，四种不死论，且有二种超世生起见，十六种具杂见说，八种有见，无见，高见，五种现见涅槃见，此为六十二种见解。以上均属外道之虔见。外道对他人之论，名为外道论。外道论皆因果位同出家人所诤地而空虚，因彼不存于此。且不唯他们于此空虚，于四种道基同出家人之见亦空虚。正由此义，世尊于大般涅槃中曾说：

‘‘Ekūnatiṃso vayasā subhadda,

『子，年六十九，苏跋陀，

Yaṃ pabbajiṃ kiṃ kusalānuesī;

谁出家，为善法所随；

Vassāni paññāsa samādhikāni,

五十个雨季，

Yato ahaṃ pabbajito subhadda;

自我开始出家时，名为苏拔达；

Ñāyassa dhammassa padesavattī,

是智慧之法所在的地区，

Ito bahiddhā samaṇopi natthi.

此处之外无沙门。

‘‘Dutiyopi samaṇo natthi, tatiyopi samaṇo natthi, catutthopi samaṇo natthi. Suññā parappavādā samaṇebhi aññehī’’ti (dī. ni. 2.214).

『第二、第三、第四时代亦无沙门，沙门间只是空言辩说』（《长部尼干·注释》2.214）。

Ettha hi padesavattīti āraddhavipassako adhippeto. Tasmā sotāpattimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā samaṇopi natthīti āha. Sakadāgāmimaggassa āraddhavipassakaṃ maggaṭṭhaṃ phalaṭṭhanti tayopi ekato katvā dutiyopi samaṇo natthīti āha. Itaresupi dvīsu eseva nayo.

此处所谓地区者，乃是觉悟力开启的内观修习之地。因此，对于初果入流之道中觉悟力开启者，既定之道和果亦就此同一，故言沙门无他。对于不还果入流之道觉悟力开启者，既定之道和果亦同一，故言第二时代也无沙门。其他两组亦是同此理。

Kasmā panete aññattha natthīti? Akhettatāya. Yathā hi na āragge sāsapo tiṭṭhati, na udakapiṭṭhe aggi jalati, na piṭṭhipāsāṇe bījāni ruhanti, evameva bāhiresu titthāyatanesu na ime samaṇā uppajjanti, imasmiṃyeva pana sāsane uppajjanti. Kasmā? Khettatāya. Tesaṃ akhettatā ca khettatā ca ariyamaggassa abhāvato ca bhāvato ca veditabbā. Tenāha bhagavā –

为什么这些人不属于他处呢？这是因为没有界限的缘故。譬如火种不会立于水边，火不会生于水边，种子不会发芽于石头上，同样，这些比库不会诞生于外境处，而唯有在这教法之中诞生。为什么？因为有界限。说他们无界限和有界限者，应当从圣道的无有与有有二义中知晓。因此世尊说——

‘‘Yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo na upalabbhati, samaṇopi tattha na upalabbhati, dutiyopi tattha samaṇo na upalabbhati, tatiyopi tattha samaṇo na upalabbhati, catutthopi tattha samaṇo na upalabbhati. Yasmiñca kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, samaṇopi tattha upalabbhati, dutiyopi tattha…pe…. Catutthopi tattha samaṇo upalabbhati. Imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhati, idheva, subhadda, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo, suññā parappavādā samaṇebhi aññehī’’ti (dī. ni. 2.214).

「于某处，须跋陀，比库，法与律中圣八正道未被证得者；比库亦在彼未证得，复次第二、第三、第四也未得证。于某处，须跋陀，法与律中圣八正道已被证得者；比库亦于彼已证得，第二、第三、第四比库亦然。在此法与律中，须跋陀，比库在此，第二比库，第三比库，第四比库，均得证。其中无他处、外道教派比库。」（长部律注经2.214）

Evaṃ yasmā titthāyatanaṃ akhettaṃ, sāsanaṃ khettaṃ, tasmā yathā surattahatthapādo sūrakesarako sīho migarājā na susāne vā saṅkārakūṭe vā paṭivasati, tiyojanasahassavitthataṃ pana himavantaṃ ajjhogāhetvā maṇiguhāyaṃyeva paṭivasati. Yathā ca chaddanto nāgarājā na gocariyahatthikulādīsu navasu nāgakulesu uppajjati, chaddantakuleyeva uppajjati. Yathā ca valāhako assarājā na gadrabhakule vā ghoṭakakule vā uppajjati, sindhuyā tīre pana sindhavakuleyeva uppajjati. Yathā ca sabbakāmadadaṃ manoharaṃ maṇiratanaṃ na saṅkārakūṭe vā paṃsupabbatādīsu vā uppajjati, vepullapabbatabbhantareyeva uppajjati. Yathā ca timirapiṅgalo maccharājā na khuddakapokkharaṇīsu uppajjati, caturāsītiyojanasahassagambhīre mahāsamuddeyeva uppajjati. Yathā ca diyaḍḍhayojanasatiko supaṇṇarājā na gāmadvāre eraṇḍavanādīsu paṭivasati, mahāsamuddaṃ pana ajjhogāhetvā simbalidahavaneyeva paṭivasati. Yathā ca dhataraṭṭho suvaṇṇahaṃso na gāmadvāre āvāṭakādīsu paṭivasati, navutihaṃsasahassaparivāro hutvā cittakūṭapabbateyeva paṭivasati. Yathā ca catuddīpissaro cakkavattirājā na nīcakule uppajjati, asambhinnajātikhattiyakuleyeva pana uppajjati. Evameva imesu samaṇesu ekasamaṇopi na aññatitthāyatane uppajjati, ariyamaggaparikkhitte pana buddhasāsaneyeva uppajjati. Tenāha bhagavā ‘‘idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇehi samaṇebhi aññehī’’ti.

此理如外境无界限，教法有界限。正如猛狮，既不栖息于蚁丘或乱石堆，纵横三千里，隐居于喜马拉雅山宝穴；如带象，未出现在象群之地，而仅现于象群家族；如火凤，不现于猫头鹰家族，而唯在火凤族中；如海中宝珠，不出自石堆或尘山，而仅见于茂密山中；如暗夜蚊王，不生于小塘，而居于八十四千里深海；如金翅鸟，不栖村庄门口和梅林，而唯居大海中狮子山；如金鹅，不居村庄门口，但有九十千只群居聚于智山峰；如四洲大王，不生于卑贱族，而属高贵贵族。诸如此类，比库中无人出生于他处，自一比库起，唯有出现在佛法中圣道之界。故世尊说：「这里，比库们，比库……等比库之间无外道教派。」

Sammā sīhanādaṃ nadathāti ettha sammāti hetunā nayena kāraṇena. Sīhanādanti seṭṭhanādaṃ abhītanādaṃ appaṭinādaṃ. Imesañhi catunnaṃ samaṇānaṃ idheva atthitāya ayaṃ nādo seṭṭhanādo nāma hoti uttamanādo. ‘‘Ime samaṇā idheva atthī’’ti vadantassa aññato bhayaṃ vā āsaṅkā vā natthīti abhītanādo nāma hoti. ‘‘Amhākampi sāsane ime samaṇā atthī’’ti pūraṇādīsu ekassāpi uṭṭhahitvā vattuṃ asamatthatāya ayaṃ nādo appaṭinādo nāma hoti. Tena vuttaṃ ‘‘sīhanādanti seṭṭhanādaṃ abhītanādaṃ appaṭināda’’nti.

此处比喻正如狮吼，正是至音，也以因缘、导引、因由而成立。所谓狮吼，是至音，是威猛之声，不退之声。在这四众比库因缘处所中的显现，这种吼声为至音。所谓「这些比库就此住于此」的说法，是无他害与无他怖之意，是威猛之声。又说：「这些比库亦住于教法中」，于此展现无毁谤故称不退之声。因是故称「狮吼乃至超越之声，威猛、无退也」。

§140

140.Ṭhānaṃ kho panetaṃ vijjatīti idaṃ kho pana kāraṇaṃ vijjati. Yaṃ aññatitthiyāti yena kāraṇena aññatitthiyā. Ettha ca titthaṃ jānitabbaṃ, titthakaro jānitabbo titthiyā jānitabbā, titthiyasāvakā jānitabbā. Titthaṃnāma dvāsaṭṭhi diṭṭhiyo. Ettha hi sattā taranti uppalavanti ummujjanimujjaṃ karonti, tasmā titthanti vuccanti. Tāsaṃ diṭṭhīnaṃ uppādetā titthakaro nāma. Tassa laddhiṃ gahetvā pabbajitā titthiyā nāma. Tesaṃ paccayadāyakā titthiyasāvakāti veditabbā. Paribbājakāti gihibandhanaṃ pahāya pabbajjūpagatā. Assāsoti avassayo patiṭṭhā upatthambho. Balanti thāmo. Yena tumheti yena assāsena vā balena vā evaṃ vadetha.

此处第140条讲有处。所谓有处，即依于他处而有处境。因什么称为他处？依于他处之因故称他处。这里须知何为他处，制造他处者须知他处于他处。又，彼他处修行者亦须知他处。所谓他处共有六十二种见解。在此，众生穿越、往来、翻腾，故称为他处。制造这些见解的者叫做他处制造者。承此因缘而出家者，称为他处修行者。彼者之依靠称为庇护与支撑。所谓力量即阻滞。你们当依赖此力量与此支撑正言如是。

Atthikho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhenāti ettha ayaṃ saṅkhepattho – yo so bhagavā samatiṃsa pāramiyo pūretvā sabbakilese bhañjitvā anuttaraṃ sammāsambodhiṃ abhisambuddho, tena bhagavatā tesaṃ tesaṃ sattānaṃ āsayānusayaṃ jānatā, hatthatale ṭhapitaṃ āmalakaṃ viya sabbaṃ ñeyyadhammaṃ passatā. Apica pubbenivāsādīhi jānatā, dibbena cakkhunā passatā. Tīhi vijjāhi chahi vā pana abhiññāhi jānatā, sabbattha appaṭihatena samantacakkhunā passatā. Sabbadhammajānanasamatthāya paññāya jānatā, sabbasattānaṃ cakkhuvisayātītāni tirokuṭṭādigatāni vāpi rūpāni ativisuddhena maṃsacakkhunā passatā. Attahitasādhikāya samādhipadaṭṭhānāya paṭivedhapaññāya jānatā, parahitasādhikāya karuṇāpadaṭṭhānāya desanāpaññāya passatā. Arīnaṃ hatattā paccayādīnaṃ arahattā ca arahatā, sammā sāmañca saccānaṃ buddhattā sammāsambuddhena. Antarāyikadhamme vā jānatā, niyyānikadhamme passatā. Kilesārīnaṃ hatattā arahatā, sammā sāmaṃ sabbadhammānaṃ buddhattā sammāsambuddhenāti, evaṃ catuvesārajjavasena catūhi ākārehi thomitena cattāro dhammā akkhātā, ye mayaṃ attani sampassamānā evaṃ vadema, na rājarājamahāmattādīnaṃ upatthambhaṃ kāyabalanti.

善哉，善哉，尊者！于此，应知此义如是：若彼世尊，正知、洞见、阿拉汉、正觉者充满慈悲与智慧，此世尊已圆满渡彼岸，断除一切烦恼，且成无上正觉。由彼世尊，知悉众生内心根尘，如树立掌中甜酸果树，见其一切应知法。亦能洞见彼等前世宿命，神通眼明了望诸法，无所障碍，遍观一切，超越眼根差别，净慧洞见所有色法。于自身利益，有修定智慧，洞察究竟；为他人利益，有慈悲智慧，善于开示。阿拉汉断尽敌害，持守正见，成就如来法。洞见障碍法与消除因缘法，断除污染敌害，成就无上觉，正觉。如是四重净德，世尊以多种形态宣说。吾等自观亦当如是陈说，不为王侯或帝王之所牵制阻挡。

Sattharipasādoti ‘‘itipi so bhagavā’’tiādinā nayena buddhaguṇe anussarantānaṃ uppannappasādo. Dhamme pasādoti ‘‘svākkhāto bhagavatā dhammo’’tiādinā nayena dhammaguṇe anussarantānaṃ uppannappasādo. Sīlesu paripūrakāritāti ariyakantesu sīlesu paripūrakāritā. Ariyakantasīlāni nāma pañcasīlāni. Tāni hi bhavantaragatopi ariyasāvako attano ariyasāvakabhāvaṃ ajānantopi na vītikkamati. Sacepi hi naṃ koci vadeyya – ‘‘imaṃ sakalaṃ cakkavattirajjaṃ sampaṭicchitvā khuddakamakkhikaṃ jīvitā voropehī’’ti, aṭṭhānametaṃ, yaṃ so tassa vacanaṃ kareyya. Evaṃ ariyānaṃ sīlāni kantāni piyāni manāpāni. Tāni sandhāya vuttaṃ ‘‘sīlesu paripūrakāritā’’ti.

师法欢喜是指以佛陀开示之语句如‘他即是世尊’等为依止而对佛陀德相生起的欢喜。法欢喜是指以‘世尊所说法甚为圆明’等言为凭借，对佛法德行生起的欢喜。具足戒行者乃是在圣者所具的戒律上完成戒行。圣者所具戒律即五戒。即使在世间，圣门弟子虽未觉知自身圣门弟子身份，仍不违犯此五戒。即便有人说‘若一切世间王权都废弃，侥幸维持苟且之命’等语句，那个场合，就是这句话所针对的。如此，圣者所具戒律是受敬爱、喜爱的。故此有言曰‘戒律圆满’。

Sahadhammikā kho panāti bhikkhu bhikkhunī sikkhamānā sāmaṇero sāmaṇerī upāsako upāsikāti ete satta sahadhammacārino. Etesu hi bhikkhu bhikkhūhi saddhiṃ sahadhammaṃ carati samānasikkhatāya. Tathā bhikkhunī bhikkhunīhi…pe… upāsikā upāsikāhi, sotāpanno sotāpannehi, sakadāgāmī…pe… anāgāmīhi sahadhammaṃ carati. Tasmā sabbepete sahadhammikāti vuccanti. Apicettha ariyasāvakāyeva adhippetā. Tesañhi bhavantarepi maggadassanamhi vivādo natthi, tasmā te accantaṃ ekadhammacāritāya sahadhammikā. Iminā, ‘‘suppaṭipanno bhagavato sāvakasaṅgho’’tiādinā nayena saṅghaṃ anussarantānaṃ uppannappasādo kathito. Ettāvatā cattāri sotāpannassa aṅgāni kathitāni honti.

同法者乃指比库、比库尼、在学尼、沙玛内拉、沙玛内莉、在家男居士、在家女居士，此七类遵循同法者。诸比库与彼比库共修同法，共受同一教习；比库尼亦同；在家男女亦如是。无论是初果入流者，二果一来者，三果不还者，皆同法相随。因而，这些人被称为同法者，不过在特定圣门弟子中另有专属名。彼此之间无争议故，皆截然同法修行。因此，以“善行世尊弟子团”之名义，追忆僧团时由此生起欢喜。仅此，四位入流者之名目被称述。

Ime kho no, āvusoti, āvuso, ime cattāro dhammā tena bhagavatā amhākaṃ assāso ceva balañcāti akkhātā, ye mayaṃ attani sampassamānā evaṃ vadema.

此处阿阇世呼唤，应答如是：“朋友啊，此四法已由世尊亲口宣说，对我等有慰藉及力量。我们现在当心意坚固地依此语而行。”

§141

141.Yo amhākaṃ satthāti iminā pūraṇakassapādike cha satthāro apadissanti. Yathā pana idāni sāsane ācariyupajjhāyādīsu ‘‘amhākaṃ ācariyo, amhākaṃ upajjhāyo’’ti gehasitapemaṃ hoti. Evarūpaṃ pemaṃ sandhāya ‘‘satthari pasādo’’ti vadanti. Thero panāha – ‘‘yasmā satthā nāma na ekassa, na dvinnaṃ hoti, sadevakassa lokassa ekova satthā, tasmā titthiyā ‘amhākaṃ satthā’ ti ekapadeneva satthāraṃ visuṃ katvā imināva padena viruddhā parājitā’’ti. Dhamme pasādoti idaṃ pana yathā idāni sāsane ‘‘amhākaṃ dīghanikāyo amhākaṃ majjhimanikāyo’’ti mamāyanti, evaṃ attano attano pariyattidhamme gehasitapemaṃ sandhāya vadanti. Sīlesūti ajasīlagosīlameṇḍakasīlakukkurasīlādīsu. Idha no āvusoti ettha idhāti pasādaṃ sandhāya vadanti. Ko adhippayāsoti ko adhikappayogo. Yadidanti yamidaṃ tumhākañceva amhākañca nānākaraṇaṃ vadeyyātha. Taṃ kiṃ nāma? Tumhākampi hi catūsu ṭhānesu pasādo, amhākampi. Nanu etasmiṃ pasāde tumhe ca amhe ca dvedhā bhinnasuvaṇṇaṃ viya ekasadisāti vācāya samadhurā hutvā aṭṭhaṃsu.

141.说到“我等师者”，此与大迦叶等六位师者相似。今世间，在法规僧官师导师等称谓中，有“吾师”“吾导师”之爱称。由此爱谓为“师法欢喜”。长老辩称：“‘师者’非一人之称，非二人，而是独一无二者，乃诸天人间唯一师也。异宗者用‘我师’二字指佛法师，是对其教法的误解与讥讽。”所谓法欢喜，如今三藏称“吾等长部等”，各依其所学而赞称自身经典者，即为此义。所谓戒律欢喜，乃是对不杀生、不盗窃、犯戒的恶行等戒律心悦诚服表示欢喜。在此，阿阇世等人谈“欢喜”，意指对此种种众因缘之欢喜。那么何谓最为上乘？即彼此均在四处欢喜，而非此我彼你相争。此欢喜妙如两种色彩相合，相得益彰，正所谓八支合一美。

Atha nesaṃ taṃ samadhurataṃ bhindanto bhagavā evaṃ vādinotiādimāha. Tattha ekā niṭṭhāti yā tassa pasādassa pariyosānabhūtā niṭṭhā, kiṃ sā ekā, udāhu puthūti evaṃ pucchathāti vadati. Yasmā pana tasmiṃ tasmiṃ samaye niṭṭhaṃ apaññapento nāma natthi, brāhmaṇānañhi brahmaloko niṭṭhā, mahātāpasānaṃ ābhassarā, paribbājakānaṃ subhakiṇhā, ājīvakānaṃ ‘‘anantamānaso’’ti evaṃ parikappito asaññībhavo . Imasmiṃ sāsane pana arahattaṃ niṭṭhā. Sabbeva cete arahattameva niṭṭhāti vadanti. Diṭṭhivasena pana brahmalokādīni paññapenti. Tasmā attano attano laddhivasena ekameva niṭṭhaṃ paññapenti, taṃ dassetuṃ bhagavā sammā byākaramānātiādimāha.

于是世尊对他们的欢喜分别讲说其法，断尽欢喜称为终极欢喜。有人问所谓一终极欢喜为何？答曰：现世未出现完全终极者，然婆罗门三界梵天之界乃终极欢喜所在。诸苦众生始终投生，苦不能断。游方圣者虽修行甚善，犹无明熄灭。医家曰“心无量”，即沉眠愚钝，无明未断。然此教中已现无余阿拉汉的究竟涅槃。言下之意，诸处所唯阿拉汉终极涅槃为究竟终结。若以眼识界说，婆罗天等虽似终极，实则不破诸漏。故世尊开示让弟子们各于自所证境中思惟究竟终极之义。

Idāni bhikkhūnampi ekā niṭṭhā, titthiyānampi ekā niṭṭhāti dvīsu aṭṭakārakesu viya ṭhitesu bhagavā anuyogavattaṃ dassento sā panāvuso, niṭṭhā sarāgassa, udāhu vītarāgassātiādimāha. Tattha yasmā rāgarattādīnaṃ niṭṭhā nāma natthi. Yadi siyā, soṇasiṅgālādīnampi siyāti imaṃ dosaṃ passantānaṃ titthiyānaṃ ‘‘vītarāgassa āvuso sā niṭṭhā’’tiādinā nayena byākaraṇaṃ dassitaṃ.

现今比库亦可证一终极境界，异宗者亦然。世尊例证二八叉猎场中的两方对峙，当前一方净心无欲者即为终极。此处所谓终极即无贪著者。若以异教徒观视，则对除贪心等烦恼自在者谓之‘无贪着持终极’。通过此对教义的论述，世尊宣说真理，教以遣除愚暗贪著之道。

Tattha viddasunoti paṇḍitassa. Anuruddhapaṭiviruddhassāti rāgena anuruddhassa kodhena paṭiviruddhassa. Papañcārāmassa papañcaratinoti ettha āramanti etthāti ārāmo. Papañco ārāmo assāti papañcārāmo. Papañce rati assāti papañcarati. Papañcoti ca mattapamattākārabhāvena pavattānaṃ taṇhādiṭṭhimānānametaṃ adhivacanaṃ. Idha pana taṇhādiṭṭhiyova adhippetā. Sarāgassātiādīsu pañcasu ṭhānesu ekova kileso āgato. Tassa ākārato nānattaṃ veditabbaṃ. Sarāgassāti hi vuttaṭṭhāne pañcakāmaguṇikarāgavasena gahito. Sataṇhassāti bhavataṇhāvasena. Saupādānassāti gahaṇavasena. Anuruddhapaṭiviruddhassāti yugaḷavasena. Papañcārāmassāti papañcuppattidassanavasena. Sarāgassāti vā ettha akusalamūlavasena gahito. Sataṇhassāti ettha taṇhāpaccayā upādānadassanavasena. Sesaṃ purimasadisameva. Thero panāha ‘‘kasmā evaṃ viddhaṃsetha? Ekoyeva hi ayaṃ lobho rajjanavasena rāgoti vutto. Taṇhākaraṇavasena taṇhā. Gahaṇaṭṭhena upādānaṃ. Yugaḷavasena anurodhapaṭivirodho. Papañcuppattidassanaṭṭhena papañco’’ti.

其中，『智者』者，贤明之人也。『随顺与违逆』者，谓以贪随顺、以嗔违逆之人也。『以戏论为乐园、以戏论为喜悦』者：于此，『乐园』者，谓以此为安住处也；『以戏论为乐园』者，谓以戏论为其安住处也；『以戏论为喜悦』者，谓以戏论为其喜悦也。『戏论』者，此乃对以放逸散漫之状态运行的渴爱、邪见、慢之总称。然而此处所意指者，唯渴爱与邪见也。在『有贪者』等五处中，所出现的烦恼实为同一，应依其形态之差异而知其各别之义。『有贪者』一语所在之处，乃就五欲功德之贪而取；『有渴爱者』，乃就有渴爱而取；『有取者』，乃就执取之义而取；『随顺与违逆者』，乃就成对之义而取；『以戏论为乐园者』，乃就显示戏论之生起而取。或另说：此处『有贪者』乃就不善根之义而取；『有渴爱者』，乃就显示以渴爱为缘而生取而取；其余则与前说相同。然长老言：『何故如此分析？此实唯一贪也：就染著之义称为贪；就造作渴爱之义称为渴爱；就执持之义称为取；就成对之义称为随顺与违逆；就显示戏论生起之义称为戏论。』

§142

142. Idāni imesaṃ kilesānaṃ mūlabhūtaṃ diṭṭhivādaṃ dassento dvemā, bhikkhave, diṭṭhiyotiādimāha.

一四二、现在，以此烦恼诸根之根本见说，诸比库，当知有二种见，以『见』等名之。

Tattha bhavadiṭṭhīti sassatadiṭṭhi. Vibhavadiṭṭhīti ucchedadiṭṭhi. Bhavadiṭṭhiṃ allīnāti taṇhādiṭṭhivasena sassatadiṭṭhiṃ allīnā. Upagatāti taṇhādiṭṭhivaseneva upagatā. Ajjhositāti taṇhādiṭṭhivaseneva anupaviṭṭhā. Vibhavadiṭṭhiyā te paṭiviruddhāti te sabbe ucchedavādīhi saddhiṃ – ‘‘tumhe andhabālā na jānātha, sassato ayaṃ loko, nāyaṃ loko ucchijjatī’’ti paṭiviruddhā niccaṃ kalahabhaṇḍanapasutā viharanti. Dutiyavārepi eseva nayo.

其中，『有见』者，即常见也；『无有见』者，即断见也。『依附有见』者，谓依渴爱与邪见而依附常见也。『接近』者，谓亦依渴爱与邪见而趋近也。『执著』者，谓亦依渴爱与邪见而深入其中也。『与无有见者相违』者，谓彼等一切人与主张断灭论者，以『汝等盲昧愚痴，不知此理：此世间是常住的，此世间不断灭』之语相互抵触，常住于争执诤论之中。第二段亦依此同样之方式理解。

Samudayañcātiādīsu dve diṭṭhīnaṃ samudayā khaṇikasamudayo paccayasamudayo ca. Khaṇikasamudayo diṭṭhīnaṃ nibbatti. Paccayasamudayo aṭṭha ṭhānāni. Seyyathidaṃ, khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi, phassopi, saññāpi, vitakkopi, ayonisomanasikāropi, pāpamittopi, paratoghosopi diṭṭhiṭṭhānaṃ. ‘‘Khandhā hetu khandhā paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhena. Evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā… phasso… saññā… vitakko… ayonisomanasikāro… pāpamitto… paratoghoso hetu, paratoghoso paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhena. Evaṃ paratoghosopi diṭṭhiṭṭhānaṃ’’ (paṭi. ma. 1.124). Atthaṅgamāpi dveyeva khaṇikatthaṅgamo paccayatthaṅgamo ca. Khaṇikatthaṅgamo nāma khayo vayo bhedo paribhedo aniccatā antaradhānaṃ. Paccayatthaṅgamo nāma sotāpattimaggo. Sotāpattimaggo hi diṭṭhiṭṭhānasamugghātoti vutto.

『samudayañcātiādīsu』二见之起，有渐生亦有因缘生。渐生者即见之发生；因缘生则有八处。譬如五蕴为见处，无明、触、想、思惟不善之心行、恶友、别嫉为见处。『khandhā hetu khandhā paccayo diṭṭhīnaṃ upādāya samuṭṭhānaṭṭhena』等言，五蕴彼此因缘彼此为见出生之因。其他见处亦然。此二法为渐起与因缘起。渐起指灭生坏变无常。因缘起谓初果圣道。圣道破见诸见处之集故名。

Assādanti diṭṭhimūlakaṃ ānisaṃsaṃ. Yaṃ sandhāya vuttaṃ – ‘‘yaṃdiṭṭhiko satthā hoti, taṃdiṭṭhikā sāvakā honti. Yaṃdiṭṭhikā satthāraṃ sāvakā sakkaronti, garuṃ karonti, mānenti, pūjenti, labhanti tatonidānaṃ cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ. Ayaṃ, bhikkhave, diṭṭhiyā diṭṭhadhammiko ānisaṃso’’ti. Ādīnavanti diṭṭhiggahaṇamūlakaṃ upaddavaṃ. So vaggulivataṃ ukkuṭikappadhānaṃ kaṇṭakāpassayatā pañcātapatappanaṃ sānupapātapatanaṃ kesamassuluñcanaṃ appoṇakaṃ jhānantiādīnaṃ vasenaṃ veditabbo. Nissaraṇanti diṭṭhīnaṃ nissaraṇaṃ nāma nibbānaṃ. Yathābhūtaṃnappajānantīti ye etaṃ sabbaṃ yathāsabhāvaṃ na jānanti. Na parimuccanti dukkhasmāti sakalavaṭṭadukkhato na parimuccanti. Iminā etesaṃ niṭṭhā nāma natthīti dasseti. Parimuccanti dukkhasmāti sakalavaṭṭadukkhato parimuccanti. Iminā etesaṃ niṭṭhā nāma atthīti dvinnaṃ aṭṭakārakānaṃ aṭṭaṃ chindanto viya sāsanasmiṃyeva niṭṭhāya atthitaṃ patiṭṭhapeti.

「Assādanti」对应见地之根本因缘即因缘所感，即解释为「见为根本因缘」。经文云：「那有这样的说法——见地成就导师，见地虽成就导师弟子，见地则敬重尊重导师，奉献礼敬，故获诸因缘，如衣钵、食物、席座、病药、医具。」此即为「依见故的因缘」也。所谓「Ādīnavanti」意指见执根本之恼乱，即烦恼之由，作五种刑罚：如鞭打、用荆刺扎，针刺烧伤，五种火炽烤，坠落坠入谷底，剥皮掏肉，厌水，禅那失安等烦恼之事皆需了知。所谓「Nissaraṇanti」即见之解脱名为涅槃。谓一切见不真实，即不知如实。因不知故不能解脱诸苦。以此为终结名为非有。谓能解脱诸苦者乃为真有。由此区分所谓终结之两种真义，于教法中如断割八重烦恼法而建立教义。

§143

143. Idāni diṭṭhicchedanaṃ dassento cattārimāni, bhikkhave, upādānānītiādimāha. Tesaṃ vitthārakathā visuddhimagge vuttāyeva.

一四三、今说断见，即四种贪着之起，以『执著』等名之。其详解已在《净道论》中说明。

Sabbupādānapariññāvādā paṭijānamānāti mayaṃ sabbesaṃ upādānānaṃ pariññaṃ samatikkamaṃ vadāmāti evaṃ paṭijānamānā. Na sammā sabbupādānapariññanti sabbesaṃ upādānānaṃ samatikkamaṃ sammā na paññapenti. Keci kāmupādānamattassa pariññaṃ paññapenti. Keci diṭṭhupādānamattassa paññapenti, keci sīlabbatupādānassāpi. Attavādupādānassa pana pariññaṃ paññapento nāma natthi. Tesaṃ pana bhedaṃ dassento kāmupādānassa pariññaṃ paññapentītiādimāha. Tattha sabbepi kāmupādānassa pariññaṃ paññapentiyeva, channavuti pāsaṇḍāpi hi ‘‘kāmā kho pabbajitena na sevitabbā’’ti vatthupaṭisevanaṃ kāmaṃ kappatīti na paññapenti, akappiyameva katvā paññapenti. Ye pana sevanti, te theyyena sevanti. Tena vuttaṃ ‘‘kāmupādānassa pariññaṃ paññapentī’’ti.

我们承认所谓彻底断尽一切取着之说，意指离越所有取着的彻悟。因而我们承认是一切取着皆已圆满超越。然而，不是所有人都称此为彻底断尽一切取着，也不是真正理解此义。有的人仅认知欲取着的圆满；有的人仅认为是见取的圆满；有的人亦只认知戒取的圆满。而自我取着的彻悟，则无人真正理解。为显示区别，便说欲取着的圆满已被认知等等。此中一切皆限于欲取着的彻悟。譬如执无欲，诸邪见众生亦不承认“出家人不应交欲”之说，视欲为生计之事，他们称之为不应做的事但未承认其彻悟。具体行为若行，则实为随顺其所行。是以有言“欲取着的彻悟已被认知”。

Yasmā ‘‘natthi dinna’’ntiādīni gahetvā caranti. ‘‘Sīlena suddhi vatena suddhi, bhāvanāya suddhī’’ti gaṇhanti, attupaladdhiṃ na pajahanti, tasmā na diṭṭhupādānassa, na sīlabbatupādānassa , na attavādupādānassa pariññaṃ paññapenti. Taṃ kissa hetūti taṃ apaññāpanaṃ etesaṃ kissa hetu, kiṃ kāraṇā? Imāni hi te bhontoti yasmā te bhonto imāni tīṇi kāraṇāni yathāsabhāvato na jānantīti attho. Ye panettha dvinnaṃ pariññānaṃ paññāpanakāraṇaṃ diṭṭhiñceva sīlabbatañca ‘‘etaṃ pahātabba’’nti yathāsabhāvato jānanti. Te sandhāya parato dve vārā vuttā. Tattha ye ‘‘atthi dinna’’ntiādīni gaṇhanti, te diṭṭhupādānassa pariññaṃ paññapenti. Ye pana ‘‘na sīlena suddhi, na vatena suddhi, na bhāvanāya suddhī’’ti gaṇhanti, te sīlabbatupādānassa pariññaṃ paññapenti. Attavādupādānassa pariññaṃ pana ekopi paññapetuṃ na sakkoti. Aṭṭhasamāpattilābhinopi hi candimasūriye pāṇinā parimajjitvā caramānāpi ca titthiyā tisso pariññā paññapenti. Attavādaṃ muñcituṃ na sakkonti. Tasmā punappunaṃ vaṭṭasmiṃyeva patanti. Pathavijigucchanasasako viya hi ete.

因为他们以“没有给予”等言辞作为行为准则，认为“戒清净是清净，心清净是清净，修习是清净”，却不舍弃我执，因此他们并无见取取着、戒取取着及自我取着的真正彻悟。此等不识真正原因的情形，成了不认知这些取着彻悟的根本原因。因为他们天真地不知这三者之自然本质，故此为非认知者。至于二维解释的原因者，有人连见取和戒取皆能如理知晓“此应舍弃”。针对这些，后来有两种相继的说法：一是“没有给予”等言辞者，能认知见取取着的彻悟；二是“戒非清净、心非清净、修习非清净”等者，则认知戒取取着的彻悟。至于自我取着的彻悟无人能知，即便得八次圆满禅定，也如月太阳合掌而行时能认知三种彻悟，仍不能舍弃自我观念。因此无能舍弃者，反复滑入轮回，似泥土和蛆虫依附其上般。

Tatthāyaṃ atthasallāpikā upamā – pathavī kira sasakaṃ āha – ‘‘bho sasakā’’ti. Sasako āha – ‘‘ko eso’’ti. ‘‘Kasmā mameva upari sabbairiyāpathe kappento uccārapassāvaṃ karonto maṃ na jānāsī’’ti. ‘‘Suṭṭhu tayā ahaṃ diṭṭho, mayā akkantaṭṭhānampi aṅgulaggehi phuṭṭhaṭṭhānaṃ viya hoti, vissaṭṭhaudakaṃ appamattakaṃ, karīsaṃ katakaphalamattaṃ. Hatthiassādīhi pana akkantaṭṭhānampi mahantaṃ, passāvopi nesaṃ ghaṭamatto hoti, uccāropi pacchimatto hoti, alaṃ mayhaṃ tayā’’ti uppatitvā aññasmiṃ ṭhāne patito. Tato naṃ pathavī āha – ‘‘are dūraṃ gatopi nanu mayhaṃ upariyeva patitosī’’ti. So puna taṃ jigucchanto uppatitvā aññattha patito, evaṃ vassasahassampi uppatitvā patamāno sasako pathaviṃ muñcituṃ na sakkoti. Evamevaṃ titthiyā sabbūpādānapariññaṃ paññapentopi kāmupādānādīnaṃ tiṇṇaṃyeva samatikkamaṃ paññapenti. Attavādaṃ pana muñcituṃ na sakkonti, asakkontā punappunaṃ vaṭṭasmiṃyeva patantīti.

此处用比喻：“土壤者，蛆云”，蛆曰：“土壤啊，蛆！”土壤曰：“是谁？”蛆曰：“为何你总是践踏我、制造响声却不曾察觉？”蛆曰：“好啊，吾曾见你，吾可触及你，像手指点触，看似水净且无瑕，行为温和少毒，犹如蜂蜜。但你体积广阔如象足印，无声无臭，如同陶器之外表，我感恐惧。”遂落至他处。土壤曰：“即便远去，难道你不在我之上？”蛆又恐惧，跌至别处。历经千年跌落翻腾，蛆不能舍弃土壤。正如外道即使认知一切取着的彻悟，乃对欲取着、见取、戒取三者彻悟已然圆满，唯自我执难舍除，无法断尽，故反覆堕于轮回，如埃土上寄居的蛆虫。

Evaṃ yaṃ titthiyā samatikkamituṃ na sakkonti, tassa vasena diṭṭhicchedavādaṃ vatvā idāni pasādapacchedavādaṃ dassento evarūpe kho, bhikkhave, dhammavinayetiādimāha. Tattha dhammavinayeti dhamme ceva vinaye ca, ubhayenapi aniyyānikasāsanaṃ dasseti. ‘‘Yo satthari pasādo so na sammaggato’’ti aniyyānikasāsanamhi hi satthā kālaṃ katvā sīhopi hoti, byagghopi hoti, dīpipi acchopi taracchopi. Sāvakā panassa migāpi sūkarāpi pasadāpi honti, so ‘‘ime mayhaṃ pubbe upaṭṭhākā paccayadāyakā’’ti khantiṃ vā mettaṃ vā anuddayaṃ vā akatvā tesaṃ upari patitvā lohitaṃ pivati, thūlathūlamaṃsānipi khādati. Satthā vā pana biḷāro hoti, sāvakā kukkuṭā vā mūsikā vā. Atha ne vuttanayeneva anukampaṃ akatvā khādati. Atha vā satthā nirayapālo hoti, sāvakā nerayikasattā. So ‘‘ime mayhaṃ pubbe upaṭṭhākā paccayadāyakā’’ti anukampaṃ akatvā vividhā kammakāraṇā karoti, ādittepi rathe yojeti, aṅgārapabbatampi āropeti, lohakumbhiyampi khipati , anekehipi dukkhadhammehi sampayojeti. Sāvakā vā pana kālaṃ katvā sīhādayo honti, satthā migādīsu aññataro. Te ‘‘imaṃ mayaṃ pubbe catūhi paccayehi upaṭṭhahimhā, satthā no aya’’nti tasmiṃ khantiṃ vā mettaṃ vā anuddayaṃ vā akatvā vuttanayeneva anayabyasanaṃ pāpenti. Evaṃ aniyyānikasāsane yo satthari pasādo, so na sammaggato hoti, kañci kālaṃ gantvāpi pacchā vinassatiyeva.

既然外道不能断尽此理，便依其业力提说断见论，今显示断见论即是破坏和止息信心的错误见。此中“法律”者涵盖教法与律法，均为彼等无常流转、非真实教诫。譬如师者虽任时日，犹如狮、虎、豹；弟子则如鹿、猪等温顺者，虽感恭敬与慈悲，却不生正信，反而堕入血食腐肉。师者有如野兽、家禽、鼠类，未生慈悲之心反以残忍相待；或为地狱看守者，弟子亦为地狱众生。虽知前因曾得师者供养，但不生慈悲，施行种种恶业，点燃战车、攀石火山、投掷铁罐，种种诸苦累积。他们虽然持时日，乃百兽之首，至亲弟子都识为不正法者。因由此类不正的教法师者，徒弟不生正信，纵历时日终究毁灭消亡。

Yo dhamme pasādoti aniyyānikasāsanasmiñhi dhamme pasādo nāma, uggahitapariyāpuṭa – dhāritavācittamattake tantidhamme pasādo hoti, vaṭṭamokkho panettha natthi. Tasmā yo ettha pasādo, so punappunaṃ vaṭṭameva gambhīraṃ karotīti sāsanasmiṃ asammaggato asabhāvato akkhāyati.

所谓“信法者”，于不正法中之信，乃是坚守包涵义理与语理之经文所生的信心，却缺乏光明明辨之理义。这里无流转灭尽之理。因而于此等信者，再三落入轮回而不离开，此乃教法中称为不正法、非正因之所称。

Yā sīlesu paripūrakāritāti yāpi ca aniyyānikasāsane ajasīlādīnaṃ vasena paripūrakāritā, sāpi yasmā vaṭṭamokkhaṃ bhavanissaraṇaṃ na sampāpeti, sampajjamānā pana tiracchānayoniṃ āvahati, vipaccamānā nirayaṃ, tasmā sā na sammaggatā akkhāyati. Yā sahadhammikesūti aniyyānikasāsanasmiñhi ye sahadhammikā, tesu yasmā ekacce kālaṃ katvā sīhādayopi honti, ekacce migādayo, tattha sīhādibhūtā ‘‘ime amhākaṃ sahadhammikā ahesu’’nti migādibhūtesu khantiādīni akatvā pubbe vuttanayeneva nesaṃ mahādukkhaṃ uppādenti. Tasmā ettha sahadhammikesu piyamanāpatāpi asammaggatā akkhāyati.

所谓已经完善戒律的人，及那些依附不正教义者，尽管他们未达流转止息，却习于引诱畜生为害，招引恶道，因此被称为非正信。所谓同法者，指不正教法下的同党。在他们中间，某些时日虽为百兽之首，如狮、豹；有些则为禽兽，他们以此为荣，称“吾等为同法之群”，在禽兽中显现慈悲，而无恶意。辈辈相传中，前教者终结落入恶趣，徒弟们不成长为正信，仍然造诸恶业，受苦无边，因此于此同法中也称为非正信。

Idaṃ pana sabbampi kāraṇabhedaṃ ekato katvā dassento bhagavā taṃ kissa hetu? Evañhetaṃ, bhikkhave, hotītiādimāha. Tatrāyaṃ saṃkhepattho – evañhetaṃ, bhikkhave, hoti, yaṃ mayā vuttaṃ ‘‘yo satthari pasādo so na sammaggato akkhāyatī’’tiādi, taṃ evameva hoti. Kasmā? Yasmā te pasādādayo durakkhāte dhammavinaye …pe… asammāsambuddhappavediteti, ettha hi yathā tanti kāraṇatthe nipāto. Tattha durakkhāteti dukkathite, dukkhathitattāyeva duppavedite. So panesa yasmā maggaphalatthāya na niyyāti, tasmā aniyyāniko. Rāgādīnaṃ upasamāya asaṃvattanato anupasamasaṃvattaniko. Na sammāsambuddhena sabbaññunā paveditoti asammāsambuddhappavedito. Tasmiṃ aniyyānike anupasamasaṃvattanike asammāsambuddhappavedite. Ettāvatā bhagavā titthiyesu pasādo surāpītasiṅgāle pasādo viya niratthakoti dasseti.

世尊于是从一个因缘的种类中，分辨一切事物的因缘分别，显示为何是此因。世尊说：「诸比库，如是因缘成就此果。」这里的『如是因缘』指的是我所说「有师者，彼安忍者，不正知正见」等语句，正是如此。为何如此？因彼等安忍等法，在法律戒律上遭损坏……因此称为非正觉所宣说，因为在因果关系上，有如纺纱的线头。此处“遭损坏”是痛苦所苦的受苦状态，确实是因果不明了、难以理解的状态。由于此因未达道果之所，故为未达道者。因欲等的消除未践行，故为未消除且未践行者。由非正觉完备的全知道理未被说出，故称为非正觉宣说者。处于此种未达、不消除、非正觉宣说者中。世尊如此说明外道信心好比嗜酒淫乐的信心是无用的。

Eko kira kāḷasiṅgālo rattiṃ nagaraṃ paviṭṭho surājallikaṃ khāditvā punnāgavane nipajjitvā niddāyanto sūriyuggamane pabujjhitvā cintesi ‘‘imasmiṃ kāle na sakkā gantuṃ, bahū amhākaṃ verino, ekaṃ vañcetuṃ vaṭṭatī’’ti. So ekaṃ brāhmaṇaṃ gacchantaṃ disvā imaṃ vañcessāmīti ‘‘ayya brāhmaṇā’’ti āha. Ko eso brāhmaṇaṃ pakkosatīti. ‘‘Ahaṃ, sāmī, ito tāva ehīti. Kiṃ bhoti? Maṃ bahigāmaṃ nehi, ahaṃ te dve kahāpaṇasatāni dassāmīti. Sopi nayissāmīti taṃ pādesu gaṇhi. Are bāla brāhmaṇa, na mayhaṃ kahāpaṇā chaḍḍitakā atthi, dullabhā kahāpaṇā, sādhukaṃ maṃ gaṇhāhīti. Kathaṃ bho gaṇhāmīti? Uttarāsaṅgena gaṇṭhikaṃ katvā aṃse laggetvā gaṇhāhīti. Brāhmaṇo taṃ tathā gahetvā dakkhiṇadvārasamīpaṭṭhānaṃ gantvā ettha otāremīti pucchi. Kataraṭṭhānaṃ nāma etanti? Mahādvāraṃ etanti. Are bāla, brāhmaṇa, kiṃ tava ñātakā antaradvāre kahāpaṇaṃ ṭhapenti, parato maṃ harā’’ti. So punappunaṃ thokaṃ thokaṃ gantvā ‘‘ettha otāremi ettha otāremī’’ti pucchitvā tena tajjito khemaṭṭhānaṃ gantvā tattha otārehīti vutto otāretvā sāṭakaṃ gaṇhi. Kāḷasiṅgālo āha ‘‘ahaṃ te dve kahāpaṇasatāni dassāmīti avocaṃ. Mayhaṃ pana kahāpaṇā bahū, na dve kahāpaṇasatāneva, yāva ahaṃ kahāpaṇe āharāmi, tāva tvaṃ sūriyaṃ olokento tiṭṭhā’’ti vatvā thokaṃ gantvā nivattetvā puna brāhmaṇaṃ āha ‘‘ayya brāhmaṇa mā ito olokehi, sūriyameva olokento tiṭṭhā’’ti. Evañca pana vatvā ketakavanaṃ pavisitvā yathāruciṃ pakkanto. Brāhmaṇassapi sūriyaṃ olokentasseva nalāṭato ceva kacchehi ca sedā mucciṃsu. Atha naṃ rukkhadevatā āha –

昔有一只黑猩猩，夜间入城，食用了油灯中的油后，潜入森林中睡觉，次日清晨醒来，思惟说：「此时不可再去城中，因我们有许多敌人，且有一个敌人想要欺骗我。」于是他看见一位婆罗门经过，心想：「要欺骗这婆罗门。」便说：「贤者，我从这里来到这边。如何？我去过乡外，我给你看两百铜钱。你若跟我去，我将护你。」他抓住婆罗门的脚，说：「愚婆罗门，我没有丢弃铜钱，那铜钱非常难得，请接受吧。」婆罗门问：「如何收取？」他说：「捆绑上衣的结，将其割断，绑在你的上衣一角，便可收取。」婆罗门照做，去南门守卫处问：「这里叫做什么地方？」答曰：「大门。」猩猩说：「婆罗门，为什么你的亲戚在后门放置铜钱，我去时被抢？」婆罗门反复多次来到此处，问：「我去这里吗？我去这里吗？」并丢下铜钱。黑猩猩说：「我给你两百铜钱，我讲过。我有很多铜钱，不是只有两百，我给你看我带来的铜钱，只要你望太阳而立。」说完，爬上树返回。再对婆罗门说：「贤婆罗门，请不要这样看着我，要专看太阳。」如此说后，进入莲花林，随心所欲搅动婆罗门。婆罗门虽看向太阳，额头和臀部都被藤条抓破。此时树神说：

‘‘Saddahāsi siṅgālassa, surāpītassa brāhmaṇa;

「黑猩猩啊，你竟信赖这个嗜酒淫乐的婆罗门；

Sippikānaṃ sataṃ natthi, kuto kaṃsasatā duve’’ti. (jā. 1.1.113);

没有一百个小刀，又从哪里有两个铜钱呢。」（《贾他经》1.1.113）

Evaṃ yathā kāḷasiṅgāle pasādo niratthako, evaṃ titthiyesupīti.

正如黑猩猩的信心毫无益处，外道信心亦复如是。

§144

144. Aniyyānikasāsane pasādassa niratthakabhāvaṃ dassetvā niyyānikasāsane tassa sātthakataṃ dassetuṃ tathāgato ca kho, bhikkhavetiādimāha. Tattha kāmupādānassa pariññaṃ paññapetīti arahattamaggena kāmupādānassa pahānapariññaṃ samatikkamaṃ paññapeti, itaresaṃ tiṇṇaṃ upādānānaṃ sotāpattimaggena pariññaṃ paññapeti. Evarūpe kho, bhikkhave, dhammavinayeti, bhikkhave, evarūpe dhamme ca vinaye ca. Ubhayenapi niyyānikasāsanaṃ dasseti. Satthari pasādoti evarūpe sāsane yo satthari pasādo, so sammaggato akkhāyati, bhavadukkhanissaraṇāya saṃvattati.

144.世尊指出，在不达道众生的教法中，信心无益；在达道众生的教法中，信心则有其正意。所谓对欲爱有彻悟者，是指阿拉汉果证之后对欲爱断除之彻悟。对其他三种执着，以初果得者的入流果证作彻悟。诸比库啊，这便是法律与戒律，这种法与律均示自达。无论哪种教法皆表明不达道的教法。所谓师者安忍，是指在此类教法中，有师者安忍便称为正觉，成为灭除苦痛的道理所在。

Tatrimāni vatthūni – bhagavā kira vediyakapabbate indasālaguhāyaṃ paṭivasati. Atheko ulūkasakuṇo bhagavati gāmaṃ piṇḍāya pavisante upaḍḍhamaggaṃ anugacchati, nikkhamante upaḍḍhamaggaṃ paccuggamanaṃ karoti. So ekadivasaṃ sammāsambuddhaṃ sāyanhasamaye bhikkhusaṅghaparivutaṃ nisinnaṃ pabbatā oruyha vanditvā pakkhe paṇāmetvā añjaliṃ paggayha sīsaṃ heṭṭhā katvā dasabalaṃ namassamāno aṭṭhāsi. Bhagavā taṃ oloketvā sitaṃ pātvākāsi. Ānandatthero ‘‘ko nu kho, bhante, hetu ko paccayo sitassa pātukammāyā’’ti pucchi. ‘‘Passānanda, imaṃ ulūkasakuṇaṃ, ayaṃ mayi ca bhikkhusaṅghe ca cittaṃ pasādetvā satasahassakappe devesu ca manussesu ca saṃsaritvā somanasso nāma paccekabuddho bhavissatī’’ti āha –

此处三事：世尊实住于月光峰中的印度树洞中。有一狮信鸮鸟奉佛乞食，进入村庄时随正道，离开时也随正道，出入井然有序。某日黄昏之时，世尊与比库僧团绕坐，世尊登山而上，合掌顶礼，礼拜十方诸力，起身敬礼，共禀八拜。世尊注视此鸟，发出凉意。长老阿难问曰：“尊者，为何因缘起这凉意？”世尊答曰：“阿难，这狮信鸮鸟深入我与比库僧团心中，百千劫度在天人与人间转生，名为苏曼那，必成辟支佛。”

Ulūkamaṇḍalakkhika, vediyake ciradīghavāsika;

此鸟为狮信鸮，居于月光峰久远，住处之鸟。

Sukhitosi tvaṃ ayya kosiya, kāluṭṭhitaṃ passasi buddhavaraṃ.

尊者！你幸福安稳，见出世第一佛。

Mayi cittaṃ pasādetvā, bhikkhusaṅghe anuttare;

此鸟心悦我及至高无上比库僧团。

Kappānaṃ satasahassāni, duggateso na gacchati.

百千万劫间，不堕恶道。

Devalokā cavitvāna, kusalamūlena codito;

离开天界，依泽善根而发心精进。

Bhavissati anantañāṇo, somanassoti vissutoti.

“将生无量智慧，生喜悦与安宁。”

Aññānipi cettha rājagahanagare sumanamālākāravatthu mahābherivādakavatthu morajikavatthu vīṇāvādakavatthu saṅkhadhamakavatthūti evamādīni vatthūni vitthāretabbāni. Evaṃ niyyānikasāsane satthari pasādo sammaggato hoti.

“在此王舍城中，有被鲜美花饰装点的场所，大穹廊场所，孔雀形场所，琵琶演奏场所，法螺演奏场所等。诸如此类的场所，应当被分开清晰说明。因而，在弟子导引的教法中，导师的欢喜也因而正确确立。”

Dhamme pasādoti niyyānikasāsanamhi dhamme pasādo sammaggato hoti. Saramatte nimittaṃ gahetvā suṇantānaṃ tiracchānagatānampi sampattidāyako hoti, paramatthe kiṃ pana vattabbaṃ. Ayamattho maṇḍūkadevaputtādīnaṃ vatthuvasena veditabbo.

“于法的欢喜，指弟子导引的教法中，对法的欢喜是正确确立的。依微细法相，乃至善听者的心所，都生起供养。他蕴含的终极之义更应当被阐述。此义应通过诸如蛤蟆神子等事例予以体现显现。”

Sīlesu paripūrakāritāti niyyānikasāsanamhi sīlesu paripūrakāritāpi sammaggatā hoti, saggamokkhasampattiṃ āvahati. Tattha chattamāṇavakavatthusāmaṇeravatthuādīni dīpetabbāni.

“在戒法完备方面，弟子导引的教法中，戒法的完备亦是正确确立的，能够引出天上极乐的成就。此中，应当指出诸如撑伞人、持伞人、沙玛内拉等相关事例。”

Sahadhammikesūti niyyānikasāsane sahadhammikesu piyamanāpatāpi sammaggatā hoti, mahāsampattiṃ āvahati. Ayamattho vimānapetavatthūhi dīpetabbo. Vuttañhetaṃ –

“在同法者相处方面，弟子导引的教法中，对同法者的善意和亲密关系也是正确确立的，能感召极大圆满之成就。此义应通过天宫鬼神的相关事例加以阐明。经中有言——”

‘‘Khīrodanamahamadāsiṃ, bhikkhuno piṇḍāya carantassa…pe…

“‘我曾施舍过牛奶饭给行乞的比库……’”

Phāṇitaṃ…pe… ucchukhaṇḍikaṃ… timbarusakaṃ… kakkārikaṃ…

锋利的工具、坚硬的铁热锤、用木头制成的锤子、铁质铲子、

Eḷālukaṃ… vallipakkaṃ… phārusakaṃ… hatthapatākaṃ…

橡胶制品、以藤条结成的束杆、粗糙的锤棒、大象用的旗帜、

Sākamuṭṭhiṃ … pupphakamuṭṭhiṃ… mūlakaṃ… nimbamuṭṭhiṃ…

肩肩相连的顶篓、插满花朵的顶篓、根束蔓制成的篮子、用柚木编制的顶篓、

Ambikañjikaṃ… doṇinimmajjaniṃ… kāyabandhanaṃ…

盛放牛乳的槽、用于浸入水中的盛器、身体缚具、

Aṃsabaddhakaṃ… āyogapaṭṭaṃ… vidhūpanaṃ… tālavaṇṭaṃ…

系箍的绳索、绑缚用的布条、除净污垢的工具、用于刮除叶片的棍棒、

Morahatthaṃ… chattaṃ… upāhanaṃ… pūvaṃ modakaṃ…

手杖、大伞、披肩、早晨所献的甜点、

Sakkhalikaṃ ahamadāsiṃ, bhikkhuno piṇḍāya carantassa…pe…

我曾经给予比库供养衣食走乞之事……

Tassā me passa vimānaṃ, accharā kāmavaṇṇinīhamasmī’’ti (vi. va. 406).

我看见他的宫殿是由色相光彩俱足的美丽构成，称为‘这就是我所有’（见《增支部》卷第四〇六）。

Taṃ kissa hetūtiādi vuttanayānusāreneva yojetvā veditabbaṃ.

对此，应当依次结合‘缘何如此’等说法而作理解。

§145

145. Idāni yesaṃ upādānānaṃ titthiyā na sammā pariññaṃ paññapenti, tathāgato paññapeti, tesaṃ paccayaṃ dassetuṃ ime ca, bhikkhavetiādimāha. Tattha kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. Kāraṇañhi yasmā phalaṃ nideti handa, naṃ gaṇhathāti appeti viya, tasmā nidānanti vuccati. Yasmā taṃ tato jāyati samudeti pabhavati, tasmā samudayo, jāti, pabhavoti vuccati. Ayaṃ panettha padattho – kiṃ nidānaṃ etesanti kiṃnidānā. Ko samudayo etesanti kiṃsamudayā. Kā jāti etesanti kiṃjātikā. Ko pabhavo etesanti kiṃpabhavā. Yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo ca jāti ca pabhavo ca, tasmā ‘‘taṇhānidānā’’tiādimāha. Evaṃ sabbapadesu attho veditabbo. Yasmā pana bhagavā na kevalaṃ upādānasseva paccayaṃ jānāti, upādānassa paccayabhūtāya taṇhāyapi, taṇhādipaccayānaṃ vedanādīnampi paccayaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhavetiādimāha.

145. 现在世间诸比库未正确了知何为取，唯有如来才能了知。为显示彼此因缘，世尊如此说：“比库们，此乃缘。”这里所谓“缘”等词，皆是指因果关系的表述。因即是结果之因，非指占据而得，故称之为缘。由此因生起、增长、显现的，称为集、生、起。此处“此谓缘”即释为何谓缘；“何谓集”即释何为集；“何谓生”释何为生；“何谓起”释何为起。又因取渴爱故，此缘、集、生、起俱有其本义，故称其为“渴爱缘”等诸义。于诸处须如此解知。又世尊知非唯缘取而已，亦知缘取之渴爱及由渴爱之缘生受等，故亦称“渴爱此”等。

Yatoca khoti yasmiṃ kāle. Avijjā pahīnā hotīti vaṭṭamūlikā avijjā anuppādanirodhena pahīnā hoti. Vijjā uppannāti arahattamaggavijjā uppannā. So avijjāvirāgā vijjuppādāti. So bhikkhu avijjāya ca pahīnattā vijjāya ca uppannattā. Neva kāmupādānaṃ upādiyatīti neva kāmupādānaṃ gaṇhāti na upeti, na sesāni upādānāni. Anupādiyaṃ na paritassatīti evaṃ kiñci upādānaṃ aggaṇhanto taṇhāparitassanāya na paritassati. Aparitassanti aparitassanto taṇhaṃ anuppādento. Paccattaṃyeva parinibbāyatīti sayameva kilesaparinibbānena parinibbāyati. Evamassa āsavakkhayaṃ dassetvā idāni khīṇāsavassa bhikkhuno paccavekkhaṇaṃ dassento khīṇā jātītiādimāha. Taṃ vuttatthamevāti.

何谓‘此时’之因？谓无明已断，即无明因其生成已生灭而断。智慧则是阿拉汉道之智慧。断无明生智慧。此比库因断无明而起智慧。不能取欲之取故，不能取及其他取，亦无剩余取。因不取故，亦无起渴爱之所调伏。无烦恼亦无烦恼者，故能断渴爱。自证涅槃，胜解身心烦恼之灭，现证断已。并显示此者，谓此已断者比库自观而示，称其为“已断生”等。此义即已阐明。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部注疏中

Cūḷasīhanādasuttavaṇṇanā niṭṭhitā. · 《小狮子吼经》注释终。

2. Mahāsīhanādasuttavaṇṇanā二、《大狮子吼经》注释

Vesālinagaravaṇṇanā韦萨离城说明

§146

146.Evaṃme sutanti mahāsīhanādasuttaṃ. Tattha vesāliyanti evaṃnāmake nagare. Taṃ kira aparāparaṃ visālībhūtatāya ‘‘vesālī’’ti saṅkhaṃ gataṃ. Tatrāyaṃ anupubbakathā – bārāṇasirañño kira aggamahesiyā kucchimhi gabbho saṇṭhāsi. Sā ñatvā rañño nivedesi. Rājā gabbhaparihāraṃ adāsi. Sā sammā pariharīyamānā gabbhaparipākakāle vijāyanagharaṃ pāvisi. Puññavantīnaṃ paccūsasamaye gabbhavuṭṭhānaṃ hoti, sā ca tāsaṃ aññatarā, tena paccūsasamaye alattakapaṭalabandhujīvakapupphasadisaṃ maṃsapesiṃ vijāyi. Tato ‘‘aññā deviyo suvaṇṇabimbasadise putte vijāyanti, aggamahesī maṃsapesinti rañño purato mama avaṇṇo uppajjeyyā’’ti cintetvā tena avaṇṇabhayena taṃ maṃsapesiṃ ekasmiṃ bhājane pakkhipitvā paṭikujjitvā rājamuddikāya lañchetvā gaṅgāya sote pakkhipāpesi. Manussehi chaḍḍitamatte devatā ārakkhaṃ saṃvidahiṃsu. Suvaṇṇapaṭṭakañcettha jātihiṅgulakena ‘‘bārāṇasirañño aggamahesiyā pajā’’ti likhitvā bandhiṃsu. Tato taṃ bhājanaṃ ūmibhayādīhi anupaddutaṃ gaṅgāsotena pāyāsi.

146. 如是闻知大狮子吼经。其时在称为“韦萨离”之城。传说因韦萨离之地日益广大，故名“韦萨离”。当时说起序言——巴拉那斯王后于腹中孕育一胎。知之而告王，王予以妥善照护。后在胎成期进入诞生房间。具德者临产时，胎儿即将出世，此时胎中生肉汁状味液。王后怯色顾虑此味质，因惧怕胎儿生出丑陋，便将该肉汁掷入江中。天众见人类弃之，则护持天界，载以金色叶欢喜藏之。并以小竹签在金叶上书“巴拉那斯王后”字样绑缚。继而因土壤及水流之宝藏之护养，肉汁无缺，江水流通净洁无害。

Tena ca samayena aññataro tāpaso gopālakakulaṃ nissāya gaṅgātīre viharati. So pātova gaṅgaṃ otiṇṇo taṃ bhājanaṃ āgacchantaṃ disvā paṃsukūlasaññāya aggahesi. Athettha taṃ akkharapaṭṭikaṃ rājamuddikālañchanaṃ ca disvā muñcitvā taṃ maṃsapesiṃ addasa, disvānassa etadahosi ‘‘siyā gabbho, tathā hissa duggandhapūtikabhāvo natthī’’ti. Assamaṃ netvā suddhe okāse ṭhapesi. Atha aḍḍhamāsaccayena dve maṃsapesiyo ahesuṃ. Tāpaso disvā sādhutaraṃ ṭhapesi. Tato puna aḍḍhamāsaccayena ekamekissā maṃsapesiyā hatthapādasīsānamatthāya pañca pañca piḷakā uṭṭhahiṃsu. Atha tato aḍḍhamāsaccayena ekā maṃsapesi suvaṇṇabimbasadiso dārako, ekā dārikā ahosi.

那时，有一位苦行者依止在牧牛人家中，住于恒河岸边。他越过恒河，见到有人携带着肉食而来，便生起厌恶尘垢衣的观念。在此之中，看到了写有符号的纸牌和王后的印记，遂放下了那肉食，见到了马肉。见此，心中生起“或许是胎儿，且没有那恶臭腐烂之相”的念头，便把它放置在合适干净的地方。半个月后，有两块马肉。苦行者见到后，放置得更妥善。又过半个月，其中有一块马肉出现了手足显影，五个斑点突出。又过半个月，有一块马肉成为金色光辉，变为男孩，一块成为女孩。

Tesu tāpasassa puttasineho uppajji, aṅguṭṭhakato cassa khīraṃ nibbatti. Tato pabhuti ca khīrabhattaṃ alabhittha, so bhattaṃ bhuñjitvā khīraṃ dārakānaṃ mukhe āsiñcati. Tesaṃ udaraṃ yaṃ yaṃ pavisati, taṃ taṃ sabbaṃ maṇibhājanagataṃ viya dissati, evaṃ nicchavī ahesuṃ. Apare āhu ‘‘sibbetvā ṭhapitā viya nesaṃ aññamaññaṃ līnā chavi ahosī’’ti. Evaṃ te nicchavitāya vā līnacchavitāya vā licchavīti paññāyiṃsu.

这些苦行者的孩子生起了亲情，手指上变出了牛奶。之后，得不到丰富的乳食，便食用乳饭。食用后，牛奶涂于儿童嘴中。他们腹内所入之物，如宝石供养般明现，因此便表现得精致绵软。有人说：“他们就像浸泡和染着的，彼此色相融为一体。”因此，他们就称这种软润状态为“染色”。

Tāpaso dārake posento ussūre gāmaṃ sikkhāya pavisati, atidivā paṭikkamati. Tassa taṃ byāpāraṃ ñatvā gopālakā āhaṃsu – ‘‘bhante, pabbajitānaṃ dārakaposanaṃ palibodho, amhākaṃ dārake detha, mayaṃ posessāma, tumhe attano kammaṃ karothā’’ti. Tāpaso sādhūti paṭissuṇi. Gopālakā dutiyadivase maggaṃ samaṃ katvā pupphehi okiritvā dhajapaṭākā ussāpetvā tūriyehi vajjamānehi assamaṃ āgatā. Tāpaso – ‘‘mahāpuññā dārakā appamādena vaḍḍhetha, vaḍḍhetvā ca aññamaññaṃ āvāhavivāhaṃ karotha, pañcagorasena rājānaṃ tosetvā bhūmibhāgaṃ gahetvā nagaraṃ māpetha, tattha kumāraṃ abhisiñcathā’’ti vatvā dārake adāsi. Te sādhūti paṭissuṇitvā dārake netvā posesuṃ.

苦行者在此抚养孩子，向村庄学艺，白天则去打猎。牧牛人知晓后劝告说：“尊者，看出你已觉悟出家人孩子抚养之事，请将孩子交给我们，我们会负起抚养责任，你要专注修行。”苦行者同意了。牧牛人第二天修整道路，插花点缀，升起旗帜，用吹击器吹奏号角迎接苦行者归来。苦行者言道：“因巨大的福德，这些孩子会精勤成长，彼此订婚结为连理，宠爱国王，取得土地，建设城市，并将在那里为孩子行灌顶。”众人称善，扶持孩子抚育。

Dārakā vuddhimanvāya kīḷantā vivādaṭṭhānesu aññe gopālakadārake hatthenapi pādenapi paharanti. Te rodanti. ‘‘Kissa rodathā’’ti ca mātāpitūhi vuttā ‘‘ime nimmātāpitikā tāpasapositā amhe atipaharantī’’ti vadanti. Tato tesaṃ mātāpitaro ‘‘ime dārakā aññe dārake vināsenti dukkhāpenti, na ime saṅgahetabbā, vajjetabbā ime’’ti āhaṃsu. Tato pabhuti kira so padeso vajjīti vuccati yojanasatiko parimāṇena. Atha taṃ padesaṃ gopālakā rājānaṃ tosetvā aggahesuṃ. Tattha ca nagaraṃ māpetvā soḷasavassuddesikaṃ kumāraṃ abhisiñcitvā rājānaṃ akaṃsu. Tāya cassa dārikāya saddhiṃ vivāhaṃ katvā katikaṃ akaṃsu ‘‘bāhirakadārikā na ānetabbā, ito dārikā na kassaci dātabbā’’ti. Tesaṃ paṭhamasaṃvāsena dve dārakā jātā dhītā ca putto ca. Evaṃ soḷasakkhattuṃ dve dve jātā. Tato tesaṃ dārakānaṃ yathākkamaṃ vaḍḍhantānaṃ ārāmuyyānanivāsaṭṭhānaparivārasampattiṃ gahetuṃ appahontā nagaraṃ tikkhattuṃ gāvutantarena gāvutantarena parikkhipiṃsu . Tassa punappunaṃ visālīkatattā vesālītveva nāmaṃ jātaṃ. Tena vuttaṃ ‘‘vesāliyanti evaṃ nāmake nagare’’ti.

这些孩子们在智力成长中嬉戏，因争吵，有人用手和脚相击，遂哭泣。父母听见问：“为何哭泣？”他们说：“这些孩子是苦行者抚养的，但他们彼此相打，深感痛苦。”父母遂曰：“这些孩子彼此伤害，令他人大苦，我们不该聚集他们，理当驱赶。”据传此地被称为“禁止之地”，面积约百余由旬。后来牧牛人寄望国王，建立城邑，养育了一个十六岁的少年成为国王。他与女儿结婚，并立法禁止把外来女子带入此地，本地女子不得出嫁他乡。初代已有两个女儿，两个儿子，共生两代十六年。随后他们娶妻生子，发展庄园，世代繁衍，形成广阔城市。因其城市广阔，遂名为“维萨离”城。

§01

01Bahinagareti nagarassa bahi, na ambapālivanaṃ viya antonagarasmiṃ. Ayaṃ pana jīvakambavanaṃ viya nagarassa bahiddhā vanasaṇḍo. Tena vuttaṃ ‘‘bahinagare’’ti. Aparapureti purassa apare, pacchimadisāyanti attho. Vanasaṇḍeti so kira vanasaṇḍo nagarassa pacchimadisāyaṃ gāvutamatte ṭhāne. Tattha manussā bhagavato gandhakuṭiṃ katvā taṃ parivāretvā bhikkhūnaṃ rattiṭṭhānadivāṭṭhānacaṅkamaleṇakuṭimaṇḍapādīni patiṭṭhapesuṃ, bhagavā tattha viharati. Tena vuttaṃ ‘‘aparapure vanasaṇḍe’’ti. Sunakkhattoti tassa nāmaṃ. Licchavīnaṃ pana puttattā licchaviputtoti vutto. Acirapakkantoti vibbhamitvā gihibhāvūpagamanena adhunāpakkanto. Parisatīti parisamajjhe. Uttarimanussadhammāti ettha manussadhammā nāma dasakusalakammapathā. Te paṭisedhetuṃ na sakkoti. Kasmā? Upārambhabhayā. Vesāliyañhi bahū manussā ratanattaye pasannā buddhamāmakā dhammamāmakā saṅghamāmakā. Te dasakusalakammapathamattampi natthi samaṇassa gotamassāti vutte tvaṃ kattha bhagavantaṃ pāṇaṃ hanantaṃ addasa, kattha adinnaṃ ādiyantantiādīni vatvā attano pamāṇaṃ na jānāsi? Kiṃ dantā me atthīti pāsāṇasakkharā khādasi, ahinaṅguṭṭhe gaṇhituṃ vāyamasi, kakacadantesu pupphāvaḷikaṃ kīḷituṃ icchasi? Mukhato te dante pātessāmāti vadeyyuṃ. So tesaṃ upārambhabhayā evaṃ vattuṃ na sakkoti.

所谓“外城”，指城市外围，非指甘蔗林这类内部山林。这如同“基瓦咖果园”，即指城外森林缘地。据说此地是“外城森林缘地”。那里人们为世尊建造香敞小屋，设置围栏，为比库们建立夜间安住室、走道、凉亭等，世尊亦居于此。故称“外城森林缘地”。“苏那哈达”是某人的名字。利释频族子的称谓为利释频子。迁徙称因家庭生活而迁居外地。不毁坏会众称为议会。所谓“上人法”，指十善业道。佛法根本不可破坏，为何？因害怕违犯。维萨离许多善人，极乐宝藏，崇敬佛、法、僧，他们即使犯极轻罪，也不会杀害佛陀，拿取不施之物等，故这里被赞为极福地。有人曾问：“你夺取石头，想要掐压无名之指，玩弄象牙装饰花环，为何？你的牙应当从口中掉落。”他面对责难也无法辩驳。

Vesālinagaravaṇṇanā niṭṭhitā. · 韦萨离城释义完毕。

Uttarimanussadhammādivaṇṇanā上人法等释义

Tato uttariṃ pana visesādhigamaṃ paṭisedhento uttari manussadhammā alamariyañāṇadassanavisesoti āha.

后来，北方的人们反对获得特殊成就者，称北方的人法外，断除无常见之知见，遂发言反对。

Tattha alamariyaṃ ñātunti alamariyo, ariyabhāvāya samatthoti vuttaṃ hoti. Ñāṇadassanameva ñāṇadassanaviseso. Alamariyo ca so ñāṇadassanaviseso cāti alamariyañāṇadassanaviseso. Ñāṇadassananti dibbacakkhupi vipassanāpi maggopi phalampi paccavekkhaṇañāṇampi sabbaññutaññāṇampi vuccati. ‘‘Appamatto samāno ñāṇadassanaṃ ārādhetī’’ti (ma. ni. 1.311) hi ettha dibbacakkhu ñāṇadassanaṃ nāma. ‘‘Ñāṇadassanāya cittaṃ abhinīharati abhininnāmetī’’ti (dī. ni. 1.235) ettha vipassanāñāṇaṃ. ‘‘Abhabbā te ñāṇadassanāya anuttarāya sambodhāyā’’ti (a. ni. 4.196) ettha maggo. ‘‘Ayamañño uttari manussadhammā alamariyañāṇadassanaviseso adhigato phāsu vihāro’’ti (ma. ni. 1.328) ettha phalaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi, akuppā me cetovimutti, ayamantimā jāti, natthi dāni punabbhavo’’ti (mahāva. 16) ettha paccavekkhaṇañāṇaṃ. ‘‘Ñāṇañca pana me dassanaṃ udapādi sattāhakālaṅkato āḷāro kāḷāmo’’ti (ma. ni. 2.340) ettha sabbaññutaññāṇaṃ. Idha pana lokuttaramaggo adhippeto. Tañhi so bhagavato paṭisedheti.

此处所谓‘无漏知见’是指能够成就圣者道的那种知见。知见特殊者即是知见之特殊性。所谓无漏者，是指这种知见具有无漏的性质，因此称为无漏知见特殊。知见表现为天眼、内视慧以及圣道果报、反观智、无所不知智，通称为知见。“精勤专注者行起知见”此为天眼之知见。“知见令心安住，名为持心”此为内视慧。“此知见非凡，能证无上菩提”此为圣道。“此乃超越世间，能证无漏浸灭之安住”此为果报。“生起知见，心不动摇，断尽后生，不复有来世”此为反观智。“生起知见，身体带垢，忧苦、病痛、黑发”此为无所不知智。此处超世间之圣道作为最高正法，由世尊亲自主持和断除破坏。

Takkapariyāhatanti iminā ācariyaṃ paṭibāhati. Evaṃ kirassa ahosi – samaṇena gotamena ācariye upasaṅkamitvā sukhumaṃ dhammantaraṃ gahitaṃ nāma natthi, takkapariyāhataṃ pana takketvā evaṃ bhavissati evaṃ bhavissatīti takkapariyāhataṃ dhammaṃ desetīti. Vīmaṃsānucaritanti iminā cassa lokiyapaññaṃ anujānāti. Samaṇo gotamo paññavā, so taṃ paññāsaṅkhātaṃ indavajirūpamaṃ vīmaṃsaṃ evaṃ vaṭṭissati, evaṃ vaṭṭissatīti ito cito ca anucarāpetvā vīmaṃsāya anucaritaṃ dhammaṃ deseti. Sayaṃpaṭibhānanti imināssa dhammesu paccakkhabhāvaṃ paṭibāhati. Evaṃ hissa ahosi – samaṇassa gotamassa sukhumaṃ dhammantaraṃ vipassanā vā maggo vā phalaṃ vā paccavekkhaṇā vā natthi, ayaṃ pana laddhapariso, rājānaṃ cakkavattiṃ viya naṃ cattāro vaṇṇā parivārenti, suphusitaṃ panassa dantāvaraṇaṃ, mudukā jivhā, madhuro saro, anelagaḷā vācā, so yaṃ yadevassa upaṭṭhāti, taṃ taṃ gahetvā sayaṃpaṭibhānaṃ kathento mahājanaṃ rañjetīti.

所谓‘准确认知’即对老师的正确理解。对此有说：仿佛对沙玛内拉果德玛老师以精细妙法摄取法门，无有他法，唯有准确认知。若能分别并了知准确认知法，则当如是为法师所说。此乃外在世俗智慧的证验。果德玛圣沙玛内拉是智慧者，正如坚固的护甲将保护其智慧一样，他将不断思维并实践这检验得来的教法，反复思行，进而宣说此实证法。所谓自证即他心直观此法。于是便有：“果德玛沙玛内拉无精细妙法、无内视慧、无圣道、无果报、无反观智”之说。此果德玛果位，如国王帝释围绕护法，有四种光明庇护，口舌如柔软无骨之障，善柔之舌，如蜜甜之泉，语言无毒害。若有人侍奉他，他必悉心接纳，诵说自证法，以使众生愉悦。

Yassa ca khvāssa atthāya dhammo desitoti yassa ca kho atthāya assa dhammo desito. Seyyathidaṃ, rāgapaṭighātatthāya asubhakammaṭṭhānaṃ, dosappaṭighātatthāya mettābhāvanā, mohapaṭighātatthāya pañca dhammā, vitakkūpacchedāya ānāpānassati.

何物为适合利他目的所宣说之法？何物为确实利益宣说之法？例如，因嗔恨而产生的污秽行为，应以慈心修习；因害怒而生之行为则修行慈爱；因无明而造作，则应修持五法；除去妄念，应修入出息念。

So niyyāti takkarassa sammā dukkhakkhayāyāti so dhammo yo taṃ yathādesitaṃ karoti, tassa takkarassa sammā hetunā nayena kāraṇena vaṭṭadukkhakkhayāya niyyāti gacchati tamatthaṃ sādhetīti dīpeti . Idaṃ panesa na attano ajjhāsayena vadati. Buddhānañhi dhammo aniyyānikoti evamevaṃ pavedeyya, na pana sakkoti vattuṃ. Kasmā? Upārambhabhayā. Vesāliyañhi bahū sotāpanna-sakadāgāmi-anāgāmiupāsakā. Te evaṃ vadeyyuṃ ‘‘sunakkhatta tvaṃ bhagavatā desitadhammo aniyyānikoti vadasi, yadi ayaṃ dhammo aniyyāniko, imasmiṃ nagare ime kasmā ettakā sotāpannā jātā, ettakā sakadāgāmī, ettakā anāgāmīti pubbe vuttanayena upārambhaṃ kareyyu’’nti. So iminā upārambhabhayena aniyyānikoti vattuṃ asakkonto ajjunena vissaṭṭhakaṇḍaṃ viya assa dhammo amogho niyyāti, abbhantare panassa kiñci natthīti vadati.

因此，某法若切实导向苦尽灭尽，则此法即确为准正所说，使苦终止之法。此语出于非自心所说，佛陀示法非能被毁灭，亦不可丢弃。何以故？因开始颇显困难。维萨利城之许多初果、二果、三果在家弟子即言：“若说世尊所说法为不可毁灭，又为何以此城诞生如此多初入流果、异熟果、无余涅槃果者？”对此，佛陀以开始艰难之理拒绝此法为不可毁灭，斥为无智；且此法得诸刘舜罗群经实证无误，彼内无缺漏，故非空说。

Assosi khoti vesāliyaṃ brāhmaṇakulaseṭṭhikulādīsu tattha tattha parisamajjhe evaṃ bhāsamānassa taṃ vacanaṃ suṇi, na pana paṭisedhesi. Kasmā? Kāruññatāya. Evaṃ kirassa ahosi ayaṃ kuddho jhāyamānaṃ veḷuvanaṃ viya pakkhittaloṇaṃ uddhanaṃ viya ca kodhavasena paṭapaṭāyati, mayā paṭibāhito pana mayipi āghātaṃ bandhissati, evamassa tathāgate ca mayi cāti dvīsu janesu āghāto atibhāriyo bhavissatīti kāruññatāya na paṭisedhesi. Api cassa evaṃ ahosi, buddhānaṃ avaṇṇakathanaṃ nāma puṇṇacande dosāropanasadisaṃ, ko imassa kathaṃ gaṇhissati? Sayameva kheḷe pacchinne mukhe sukkhe oramissatīti iminā kāraṇena na paṭisedhesi. Piṇḍapātapaṭikkantoti piṇḍapātapariyesanato apagato.

维萨利某婆罗门家族之长者听闻此言，虽心有所动，却不加拒斥。何以故？出于慈悲。如此者，如炽热火堆彼时熊熊燃烧，如愤怒猛虎怒视，他虽被我未害，我亦不加害，是以对佛陀不生恶语攻击。且其自知内心愤怒，如满月中黑暗，心恶意无二致，谁敢论我？自喻彼时游戏破灭后于口中坦然归息，故不拒斥也。至于乞食往返，不轻慢之意。

§147

147.Kodhanoti caṇḍo pharuso. Moghapurisoti tucchapuriso. Yassa hi tasmiṃ attabhāve maggaphalānaṃ upanissayo natthi, taṃ buddhā ‘‘moghapuriso’’ti vadanti. Upanissaye satipi tasmiṃ khaṇe magge vā phale vā asati ‘‘moghapuriso’’ti vadantiyeva. Imassa pana tasmiṃ attabhāve maggaphalānaṃ upanissayo samucchinnoyeva, tena taṃ ‘‘moghapuriso’’ti āha. Kodhā ca panassa esā vācā bhāsitāti esā ca panassa vācā kodhena bhāsitā.

“愤怒”谓凶猛粗暴，“愚者”谓愚痴人。若念自心不具助缘于道及果，则谓其为“愚者”。即便于道果间暂无助缘，亦称为“愚者”。而当其自心中助缘道果断绝，则称为“愚者”。愤怒即此人所发表之语，其言即由其愤怒发出。

Kasmā panesa bhagavato kuddhoti? Ayañhi pubbe bhagavantaṃ upasaṅkamitvā dibbacakkhuparikammaṃ pucchi. Athassa bhagavā kathesi. So dibbacakkhuṃ nibbattetvā ālokaṃ vaḍḍhetvā devaloke olokento nandanavanacittalatāvanaphārusakavanamissakavanesu dibbasampattiṃ anubhavamāne devaputte ca devadhītaro ca disvā etesaṃ evarūpāya attabhāvasampattiyā ṭhitānaṃ kīvamadhuro nu kho saddo bhavissatīti saddaṃ sotukāmo hutvā dasabalaṃ upasaṅkamitvā dibbasotadhātuparikammaṃ pucchi. Bhagavā panassa dibbasotadhātuyā upanissayo natthīti ñatvā parikammaṃ na kathesi. Na hi buddhā upanissayavirahita tassa parikammaṃ kathenti. So bhagavati āghātaṃ bandhitvā cintesi ‘‘ahaṃ samaṇaṃ gotamaṃ paṭhamaṃ dibbacakkhuparikammaṃ pucchiṃ, so ‘mayhaṃ taṃ sampajjatu vā mā vā sampajjatū’ti kathesi. Ahaṃ pana paccattapurisakārena taṃ nibbattetvā dibbasotadhātuparikammaṃ pucchiṃ, taṃ me na kathesi. Addhāssa evaṃ hoti ‘ayaṃ rājapabbajito dibbacakkhuñāṇaṃ nibbattetvā dibbasotadhātuñāṇaṃ nibbattetvā cetopariyañāṇaṃ nibbattetvā āsavānaṃ khayañāṇaṃ nibbattetvā mayā samasamo bhavissatī’ti issāmacchariyavasena mayhaṃ na kathetī’’ti. Bhiyyoso āghātaṃ bandhitvā kāsāyāni chaḍḍetvā gihibhāvaṃ patvāpi na tuṇhībhūto vicarati. Dasabalaṃ pana asatā tucchena abbhācikkhanto vicarati. Tenāha bhagavā ‘‘kodhā ca panassa esā vācā bhāsitā’’ti.

为何世尊心生愤怒？这在之前，当有人前来世尊处，启请显现天眼之力。于是世尊说法。世尊观察了天眼力息，光明增长，观视天界中绚丽的花园、清净的树林、宽广壮丽的森林，亲身体会神通功德。见众天子与天女们安住于此，具足此种自觉之所在，心怀感受，心想：以此等神通相续而成的境界，所闻之声当多么甘美悦耳呢？世尊渴欲听闻此甘美声音，遂亲临十力境界，考察神通耳根之力及其境界。然世尊知晓此处并无依止于神通耳根之力的法，无故未详说。佛世尊不轻慢任何依止者，绝不会离开依止而说法。世尊自觉心中烦恼牵绊，心存念想：「我曾是修行者果德玛，首度求天眼神通时，曾言‘愿此神通或现或不现由尔自由’。而我今亲自以人身之力觉知天耳神通，却不宣说此法。因怀疑此‘出家为王者’得天眼、天耳及心识等神通悉皆圆满后，断除烦恼，必与我等同。”世尊以神通祕巧威力不为人知而未说。世尊虽弃敝袍履，弃家居落俗生活，却不曾止步虚无。然十力境界的信息，因虚妄空无，常显如幻，世尊称此乃“你愤怒时所说之话”。

Vaṇṇo heso, sāriputtāti, sāriputta, tathāgatena satasahassakappādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena etadatthameva vāyāmo kato ‘‘desanādhammo me niyyāniko bhavissatī’’ti. Tasmā yo evaṃ vadeyya, so vaṇṇaṃyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa guṇo eso tathāgatassa, na aguṇoti dasseti.

世尊啊，贤者沙利弗，您应知：如来历经百千佛劫，无数劫道登满四无量量功德，故发此愿：“当我成为如来法师，宣扬教法。”因此，会如此说者，实称赞如来德相。如来是诸德具足者，绝非无德。

Ayampihi nāma sāriputtātiādinā kiṃ dasseti? Sunakkhattena paṭisiddhassa uttarimanussadhammassa attani atthitaṃ dasseti. Bhagavā kira ayaṃ, sāriputta, sunakkhatto moghapuriso natthi tathāgatassa uttarimanussadhammoti vadati. Mayhañca sabbaññutaññāṇaṃ nāma atthi, iddhividhañāṇaṃ nāma atthi, dibbasotadhātuñāṇaṃ nāma atthi, cetopariyañāṇaṃ nāma atthi, dasabalañāṇaṃ nāma atthi, catuvesārajjañāṇaṃ nāma atthi, aṭṭhasu parisāsu akampanañāṇaṃ nāma atthi, catuyoniparicchedakañāṇaṃ nāma atthi, pañcagatiparicchedakañāṇaṃ nāma atthi, sabbepi cete uttarimanussadhammāyeva. Evarūpesu uttarimanussadhammesu ekassāpi vijānanasamatthaṃ dhammanvayamattampi nāma etassa moghapurisassa na bhavissatīti etamatthaṃ dassetuṃ ayampi hi nāma sāriputtātiādinā nayena imaṃ desanaṃ ārabhi. Tattha anvetīti anvayo, jānāti , anubujjhatīti attho. Dhammassa anvayo dhammanvayo, taṃ taṃ sabbaññutaññāṇādidhammaṃ jānanapaññāyetaṃ adhivacanaṃ. ‘‘Itipi so bhagavā’’tiādīhi evarūpampi nāma mayhaṃ sabbaññutaññāṇasaṅkhātaṃ uttarimanussadhammaṃ vijjamānameva atthīti jānituṃ tassa moghapurisassa dhammanvayopi na bhavissatīti dasseti. Iddhividhañāṇādīsupi evaṃ yojanā veditabbā.

这位沙利弗等人指示了什么？他们明证已于坚固可靠的后世法中找到了自身利益。佛告称：“沙利弗，此人乃纯净坚固，不是愚癡凡夫。”且知我具备全总智识，包括神通种类知识、天耳神通识、心识变化知识、十力知识、四部众领域知识、八百余众不动觉知、四世分类知识、五道终断知识等，悉皆乃是天耳神通后世法境界。于如此种后世法中，不可能有一个愚癡凡夫能洞察理法相续中微妙的相合联系。我以此义开始教化，愿以沙利弗等明证使其了了知晓。此处“连带”意谓理解知晓。法的连贯指导彼此联系，即是对全总智识诸法的认知称谓。世尊亦以“是者如是”等语，示世尊所知后世法即为全总智识之义。於神通种知识亦当如此推知。

Uttarimanussadhammādivaṇṇanā niṭṭhitā. · 上人法等释义完毕。

Dasabalañāṇādivaṇṇanā十力智等释义

§148

148. Ettha ca kiñcāpi cetopariyañāṇānantaraṃ tisso vijjā vattabbā siyuṃ, yasmā pana tāsu vuttāsu upari dasabalañāṇaṃ na paripūrati, tasmā tā avatvā tathāgatassa dasabalañāṇaṃ paripūraṃ katvā dassento dasa kho panimāni sāriputtātiādimāha. Tattha tathāgatabalānīti aññehi asādhāraṇāni tathāgatasseva balāni. Yathā vā pubbabuddhānaṃ balāni puññussayasampattiyā āgatāni, tathā āgatabalānītipi attho. Tattha duvidhaṃ tathāgatabalaṃ kāyabalañca ñāṇabalañca. Tesu kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –

148. 此处须说，除心识变化知识外，还可有三种知识存在，然因其上所已说者并未满十力知识，故修而舍之，遂以如来十力知识完备，谓之十力。此即是沙利弗等所说。所谓如来十力，即他众非凡如来特别的力量。如昔前佛陀们以福德根基而得力量，故为来佛亦有此力量。此如来说的力量分两种：身力与智力。身力当依手足等体部观察得知。古言已述：

‘‘Kālāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;

时有乌鸦落入江中，白、淡、黑、淡皆有之；

Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.

又有香薰、水网行具及为维持持戒日之盖伞等十件。

Imāni hi dasa hatthikulāni. Tattha kālāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kālāvakahatthino. Yaṃ dasannaṃ kālāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ taṃ ekassa tathāgatassa. Nārāyanasaṅghātabalantipi idameva vuccati . Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ.

此处所说的十种力量，首先是所谓的时节长臂。所谓时节长臂者，应见为明显的长臂。十种众生的身力，其一称为一人时节长臂者；十种时节长臂的力量，其一称为一人长臂；十种人长臂的力量，其一称为一人白象；十种白象的力量，其一称为一人铜象；十种铜象的力量，其一称为一人赤象；十种赤象的力量，其一称为一人香象；十种香象的力量，其一称为一人吉祥象；十种吉祥象的力量，其一称为一人喜马拉雅象；十种喜马拉雅象的力量，其一称为一人优婆塞日；十种优婆塞日的力量，其一称为一人长牙；十种长牙的力量，其一称为一人如来。此谓众生聚合力量。此即显现为长臂象之数万象力合一亿众生力量。此即世尊相应身力所及也。

Ñāṇabalaṃ pana pāḷiyaṃ tāva āgatameva. Dasabalañāṇaṃ, catuvesārajjañāṇaṃ, aṭṭhasu parisāsu akampanañāṇaṃ, catuyoniparicchedakañāṇaṃ, pañcagatiparicchedakañāṇaṃ. Saṃyuttake (saṃ. ni. 2.34) āgatāni tesattati ñāṇāni sattasattati ñāṇānīti evaṃ aññānipi anekāni ñāṇasahassāni, etaṃ ñāṇabalaṃ nāma. Idhāpi ñāṇabalameva adhippetaṃ. Ñāṇañhi akampiyaṭṭhena upatthambhanaṭṭhena ca balanti vuttaṃ.

而智慧力量则是巴利本来的。十种力量智慧、四种威仪智慧、八百众聚中不动摇智慧、四生死区分智慧、五朝代区分智慧。据增支部书(二·三十四)记载，已有三百七十种智慧和七百七十种智慧等诸多无数智慧千种，此即智慧之名。于此亦唯有智慧力量居领导地位。智慧因其稳定和稳固的支持而显具力量。

Yehi balehi samannāgatoti yehi dasahi ñāṇabalehi upeto samupeto. Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho. Vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho. Sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi akampaniyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānaṃ. Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamānova taṃ āsabhaṃ ṭhānaṃ paṭijānāti, upagacchati na paccakkhāti attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.

所谓具足力量者，是指依凭十种智慧力量所成就具足力量。比方犀牛者，为最尊首位的顶上之有力者。譬如牛群中的最尊首牛为雄牛，牛群千头之最尊首牛为水牛。百头之雄牛为牛王，千头之牛王为伟大负载者。即便数百响声之雄牛亦不动摇，宁静稳固，此犀牛即为此处所说之主宰。此犀牛即其别名。犀牛者即指雄牛。立足者即以四蹄压力大地而稳固不动。犀牛意味犀牛之意。正如名为犀牛的水牛，以水牛力具足，四蹄压地而稳固者，犹如如此如来亦以十种如来力量具足，四种仪足之足底压着八支法，故于诸天人等世间，无有任何相反敌对之力能撼动，如来亦稳如磐石，依此立而不动。立如是故，犀牛知其立足，亲近而不离开，自放之。故云“犀牛立足知”。

Parisāsūti aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dīpetabbo. Yathā vā sīho sahanato hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso iti rūpantiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti. Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ visiṭṭhaṃ. Cakka-saddo panāyaṃ –

所谓众聚者，于八百众聚之中。狮吼者，是知最好最尊最令畏惧之声响，狮吼声规范或类似狮吼音。此义应从狮吼之声得知。譬如狮子因忍耐和勇猛而称狮子，亦如如来以通达世间法、灭绝他邪见而称狮子。如此所说“狮吼声”。狮子以狮力具足遍处无所不知而剔除傲慢，发狮吼。复如如来以如来力量具足遍处于八百众聚中，了知真实、无有疑惑，乃至以妙色相等等方便多种教说，发出狮吼。故云“众聚中发狮吼”。转法轮者，谓为最高、最优胜、最尊贵者。所谓轮声为此音——

Sampattiyaṃ lakkhaṇe ca, rathaṅge iriyāpathe;

亦是功德之标志，于车马之辕及行进大道之上发出；

Dāne ratanadhammūra-cakkādīsu ca dissati;

于布施、宝物法轮等处显现。

Dhammacakke idha mato, tañca dvedhā vibhāvaye.

在此教法中，法轮被思惟，并以二种方式宣说。

‘‘Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussāna’’ntiādīsu (a. ni. 4.31) hi ayaṃ sampattiyaṃ dissati. ‘‘Pādatalesu cakkāni jātānī’’ti (dī. ni. 2.35) ettha lakkhaṇe. ‘‘Cakkaṃva vahato pada’’nti (dha. pa. 1) ettha rathaṅge. ‘‘Catucakkaṃ navadvāra’’nti (saṃ. ni. 1.29) ettha iriyāpathe. ‘‘Dadaṃ bhuñja mā ca pamādo, cakkaṃ pavattaya sabbapāṇina’’nti (jā. 1.7.149) ettha dāne. ‘‘Dibbaṃ cakkaratanaṃ pāturahosī’’ti (dī. ni. 2.243) ettha ratanacakke. ‘‘Mayā pavattitaṃ cakka’’nti (su. ni. 562) ettha dhammacakke. ‘‘Icchāhatassa posassa, cakkaṃ bhamati matthake’’ti (jā. 1.1.104; 1.5.103) ettha uracakke. ‘‘Khurapariyantena cepi cakkenā’’ti (dī. ni. 1.166) ettha paharaṇacakke. ‘‘Asanivicakka’’nti (dī. ni. 3.61; saṃ. ni. 2.162) ettha asanimaṇḍale. Idha panāyaṃ dhammacakke adhippeto.

“有四轮，诸比库啊，是诸天人具足的。”此如《增支部》第4卷第31经所示，是此成就的显现。“脚底生出轮子。”此为特征。“轮子运转着脚步。”此为车辕之象。“四轮九门。”此指行路之处。“食物啊，愚人不要懈怠，转动法轮于众生中。”此为施予之时。“你将成为天轮宝。”此在宝轮之中。“我转动此法轮。”此指法轮。“欲火熏熏，轮子在头顶运转。”此指欲轮。“即使盘绕马鬃，亦由轮子。”此指射轮。“无坐处的轮。”此在坐席边际。总之，此处是法轮的权威所在。

Taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañceva desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyabalāvahaṃ paṭivedhañāṇaṃ. Karuṇāpabhāvitaṃ sāvakānaṃ ariyabalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkaradasabalato paṭṭhāya vā yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññātakoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ, buddhānaṃyeva orasañāṇaṃ.

于是，法轮有二种：一为证知之慧，二为宣说之慧。其间由智慧显现自身宝贵的证知之慧，称为“证知慧”；由慈悲显现弟子宝贵的宣说之慧，称为“宣说慧”。证知慧今生起者二种。一者从出离世间直到阿拉汉道现起的，称为“果相起”。二者由须陀洹果位以上的诸佛弟子乃至大菩提处起者，亦称“果相起”。还有，即将宣说之慧分二。一者由不知者直到须陀洹果位出现，称为“法相起”。在此，证知慧为出世间法，宣说慧为世间法。两者皆为佛独具非常智慧。

Idāni yehi balehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, yāni āditova ‘‘dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalānī’’ti nikkhittāni, tāni vitthārato dassetuṃ katamāni dasa? Idha, sāriputta, tathāgato ṭhānañca ṭhānatotiādimāha. Tattha ṭhānañca ṭhānatoti kāraṇañca kāraṇato. Kāraṇañhi yasmā tattha phalaṃ tiṭṭhati tadāyattavuttiyāya uppajjati ceva pavattati ca, tasmā ṭhānanti vuccati. Taṃ bhagavā ‘‘ye ye dhammā yesaṃ yesaṃ dhammānaṃ hetū paccayā uppādāya, taṃ taṃ ṭhānaṃ. Ye ye dhammā yesaṃ yesaṃ dhammānaṃ na hetū na paccayā uppādāya, taṃ taṃ aṭṭhāna’’nti pajānanto ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Abhidhamme panetaṃ, ‘‘tattha katamaṃ tathāgatassa ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ ñāṇa’’ntiādinā (vibha. 809) nayena vitthāritameva. Yampīti yena ñāṇena. Idampi, sāriputta, tathāgatassāti idampi ṭhānāṭṭhānañāṇaṃ tathāgatassa tathāgatabalaṃ nāma hotīti attho. Evaṃ sabbapadesu yojanā veditabbā.

现在，凭借何等力量，正觉者识知彼实相处？所称“处”，正如《增支部》第4卷第31经开头所言。处者即缘由。缘由之处，因此有果，谓缘由生起、因缘生起，故称“处”。世尊说：“各种法依止各自因缘而生，此即诸处。诸法若无因缘生，称为八处。”闻此，萨利迦尊者如实理解处与八处。此义于阿毗达摩中亦有详细解释，谓因何种智慧而知之。此即释义“正觉者之处与八处智慧”，谓悉知佛之力量处所。如此，凡处均当辨识连接之理。

Kammasamādānānanti samādiyitvā katānaṃ kusalākusalakammānaṃ, kammameva vā kammasamādānaṃ. Ṭhānaso hetusoti paccayato ceva hetuto ca. Tattha gatiupadhikālapayogā vipākassa ṭhānaṃ. Kammaṃ hetu. Imassa pana ñāṇassa vitthārakathā ‘‘atthekaccāni pāpakāni kammasamādānāni gatisampattipaṭibāḷhāni na vipaccantī’’tiādinā (vibha. 810) nayena abhidhamme āgatāyeva.

“业所依止”者，谓依止而作的善恶业，即所谓业之所依。所谓缘由与条件者，是因缘及条件。于此，有进退时相及果报境界为所依止。业为因。此智慧以阿毗达摩论述，谓“少部分恶业所依，不障碍进退果报之成就”，此理明白说出。

Sabbatthagāmininti sabbagatigāminiṃ agatigāminiñca. Paṭipadanti maggaṃ. Yathābhūtaṃ pajānātīti bahūsupi manussesu ekameva pāṇaṃ ghātentesu imassa cetanā nirayagāminī bhavissati, imassa cetanā tiracchānayonigāminīti iminā nayena ekavatthusmimpi kusalākusalacetanāsaṅkhātānaṃ paṭipattīnaṃ aviparītato sabhāvaṃ jānāti. Imassa ca ñāṇassa vitthārakathā ‘‘tattha katamaṃ tathāgatassa sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ ñāṇaṃ? Idha tathāgato ayaṃ maggo ayaṃ paṭipadā nirayagāmīti pajānātī’’tiādinā (vibha. 811) nayena abhidhamme āgatāyeva.

“总令之法”者，谓令总进与不进者进、令不进者不进之理。道者，即修行之法。众多人中，如有人欲杀害一命，彼之意志必堕地狱道；以此理显现：此意志属三恶道，显彼行为依逆根性。此智慧开明言：“佛之总令道与修行之法，如实智慧显此。佛知此道即是地狱道之行。”此义亦载于阿毗达摩。

Anekadhātunti cakkhudhātuādīhi kāmadhātuādīhi vā dhātūhi bahudhātuṃ. Nānādhātunti tāsaṃyeva dhātūnaṃ vilakkhaṇatāya nānappakāradhātuṃ. Lokanti khandhāyatanadhātulokaṃ. Yathābhūtaṃ pajānātīti tāsaṃ tāsaṃ dhātūnaṃ aviparītato sabhāvaṃ paṭivijjhati. Idampi ñāṇaṃ ‘‘tattha katamaṃ tathāgatassa anekadhātunānādhātulokaṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato khandhanānattaṃ pajānātī’’tiādinā nayena abhidhamme vitthāritameva.

所谓多界者，即由眼根界等诸界，或欲界等诸界，诸界众多。所谓诸异界者，是指这些诸界因其不同性质而各具别异的诸界。所谓世者，即以蕴、处、界为世。如实观知，即能洞察这些诸界各自本性之相违反面。此亦是智慧，即所谓“於此处，世尊对诸多界及异界的世间真知；此处世尊了知蕴的无我”等，有如是义理，由论书详尽阐释。

Nānādhimuttikatanti hīnādīhi adhimuttīhi nānādhimuttikabhāvaṃ. Idampi ñāṇaṃ, ‘‘tattha katamaṃ tathāgatassa sattānaṃ nānādhimuttikataṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato pajānāti santi sattā hīnādhimuttikā’’ti ādinā nayena abhidhamme vitthāritameva.

所谓诸异见通达者，是指由劣等及以上多种异见通达。此亦是智慧，即所谓“於此，世尊对众生诸异见通达的世间真知；此处世尊了知诸存在中有劣异见通达者”等，有如是义理，由论书详尽阐明。

Parasattānanti padhānasattānaṃ. Parapuggalānanti tato paresaṃ hīnasattānaṃ. Ekatthameva vā etaṃ padadvayaṃ. Veneyyavasena pana dvedhā vuttaṃ. Indriyaparopariyattanti saddhādīnaṃ indriyānaṃ parabhāvaṃ aparabhāvañca, vuddhiñca hāniñcāti attho. Imassapi ñāṇassa vitthārakathā – ‘‘tattha katamaṃ tathāgatassa parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ ñāṇaṃ, idha tathāgato sattānaṃ āsayaṃ pajānāti anusayaṃ pajānātī’’tiādinā (vibha. 814) nayena abhidhamme āgatāyeva.

所谓他有者，即他者存在。所谓他人者，是指相对于彼等他有者之劣等存在者。此二词义可合为一义，但若区分，则分两种说法。所谓根胜他胜者，是指信等诸根之胜劣、有无兴灭。此亦是智慧的阐述——“於此，世尊对他有及他人诸存在中根胜他胜之真实智慧；此处世尊了知众生的贮藏习气”等，以此为依据，显现于论书。

Jhānavimokkhasamādhisamāpattīnanti paṭhamādīnaṃ catunnaṃ jhānānaṃ rūpī rūpāni passatītiādīnaṃ aṭṭhannaṃ vimokkhānaṃ savitakkasavicārādīnaṃ tiṇṇaṃ samādhīnaṃ paṭhamajjhānasamāpattiādīnañca navannaṃ anupubbasamāpattīnaṃ. Saṃkilesanti hānabhāgiyadhammaṃ. Vodānanti visesabhāgiyadhammaṃ. Vuṭṭhānanti ‘‘vodānampi vuṭṭhānaṃ. Tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti (vibha. 828) evaṃ vuttapaguṇajjhānañceva bhavaṅgaphalasamāpattiyo ca. Heṭṭhimaṃ heṭṭhimañhi paguṇajjhānaṃ uparimassa uparimassa padaṭṭhānaṃ hoti. Tasmā ‘‘vodānampi vuṭṭhāna’’nti vuttaṃ. Bhavaṅgena pana sabbajjhānehi vuṭṭhānaṃ hoti. Phalasamāpattiyā nirodhasamāpattito vuṭṭhānaṃ hoti. Taṃ sandhāya ‘‘tamhā tamhā samādhimhā vuṭṭhānampi vuṭṭhāna’’nti vuttaṃ. Idampi ñāṇaṃ ‘‘tattha katamaṃ tathāgatassa jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ ñāṇaṃ, jhāyīti cattāro jhāyī, atthekacco jhāyī sampattiṃyeva samānaṃ vipattīti paccetī’’tiādinā (vibha. 828) nayena abhidhamme vitthāritaṃ. Sattannaṃ ñāṇānaṃ vitthārakathāvinicchayo sammohavinodaniyaṃ vibhaṅgaṭṭhakathāyaṃ vutto. Pubbenivāsānussatidibbacakkhuñāṇakathā visuddhimagge vitthāritā. Āsavakkhayakathā bhayabherave.

所谓禅解脱三摩地达成者，是指最初四禅之色禅、内行相八相、解脱境界，亦即有思有虑等三种三摩地，及第一至中禅达成，合共九种渐次达成。所谓沙结者，是指禅中障碍部分。所谓伏藏者，是指特别部分。所谓起处者，即“伏藏与起处；於各三摩地中亦有伏藏与起处”（论书828页）。由上而下，伏藏逐渐减少，起处逐渐增加，故称“伏藏亦为起处”。由生死流转形成诸根相续起处。故断尽三摩地亦是起处。由此故称“於各三摩地中，伏藏与起处均具”。此亦是智慧：“於此，世尊对禅解脱三摩地各类伏藏、伏藏与起处的真实智慧；禅者，即四禅修学者，少数得禅同彼中修习相违”的义理，由论书明细。关于七种智慧的阐释，在《了知断惑论》已详述。关于前生回忆、天眼智慧的论述，在《清净道论》中阐明。关于烦恼灭除之义，有《惧怖论》。

§149

149.Imāni kho sāriputtāti yāni pubbe ‘‘dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalānī’’ti avocaṃ, imāni tānīti appanaṃ karoti. Tattha paravādīkathā hoti – dasabalañāṇaṃ nāma pāṭiyekkaṃ natthi, sabbaññutaññāṇassevāyaṃ pabhedoti. Taṃ na tathā daṭṭhabbaṃ. Aññameva hi dasabalañāṇaṃ, aññaṃ sabbaññutaññāṇaṃ. Dasabalañāṇañhi sakasakakiccameva jānāti. Sabbaññutañāṇaṃ tampi tato avasesampi pajānāti. Dasabalañāṇesu hi paṭhamaṃ kāraṇākāraṇameva jānāti. Dutiyaṃ kammantaravipākantarameva. Tatiyaṃ kammaparicchedameva. Catutthaṃ dhātunānattakāraṇameva. Pañcamaṃ sattānaṃ ajjhāsayādhimuttimeva. Chaṭṭhaṃ indriyānaṃ tikkhamudubhāvameva. Sattamaṃ jhānādīhi saddhiṃ tesaṃ saṃkilesādimeva. Aṭṭhamaṃ pubbenivutthakhandhasantatimeva. Navamaṃ sattānaṃ cutipaṭisandhimeva. Dasamaṃ saccaparicchedameva. Sabbaññutaññāṇaṃ pana etehi jānitabbañca tato uttariñca pajānāti. Etesaṃ pana kiccaṃ na sabbaṃ karoti. Tañhi jhānaṃ hutvā appetuṃ na sakkoti, iddhi hutvā vikubbituṃ na sakkoti, maggo hutvā kilese khepetuṃ na sakkoti. Apica paravādī evaṃ pucchitabbo – ‘‘dasabalañāṇaṃ nāma etaṃ savitakkasavicāraṃ avitakkavicāramattaṃ avitakkaavicāraṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokiyaṃ lokuttara’’nti? Jānanto paṭipāṭiyā satta ñāṇāni savitakkasavicārānīti vakkhati. Tato parāni dve avitakkaavicārānīti vakkhati. Āsavakkhayañāṇaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāranti vakkhati. Tathā paṭipāṭiyā satta kāmāvacarāni, tato parāni dve rūpāvacarāni, avasāne ekaṃ lokuttaranti vakkhati, sabbaññutaññāṇaṃ pana savitakkasavicārameva kāmāvacarameva lokiyamevāti vakkhati.

149.此即为沙利子前所说的“沙利子啊，此十觉力即是世尊如来的诸觉力”。这里将之合译为“此即是之”。其中有反对说法，谓此十觉力知识非单一，而是诸智慧之差别。然此不可妄加断定。诸觉力为多，诸智慧亦多。觉力彼此相有呼应；诸智慧亦彼此接续。觉力第一为因果知，第二为业及报知，第三为业分知，第四为诸界区别知，第五为众生染执通达，第六为根敏锐通达，第七与禅等合通障碍之一，第八为前世起灭蕴续，第九为众生彼此续会，第十为真谛分知。诸智慧虽皆须知，且由此而觉悟上乘。诸觉力虽俱备，不见得能通达诸禅而离欲、神通、道果及烦恼灭除。并且对反对说应问：“所谓十觉力，即含有有思有虑、无思无虑、中无思虑，涵盖欲界、色界、无色界世俗、出世间等？”熟悉行法者答：七种智慧属有思有虑，余两则属无思无虑。又曰，烦恼灭除智或属有思有虑，或属无思无虑，或纯属无思无虑。依此进阶，七者为欲界，二为色界，末者为无色界，此为诸智慧中最高者为欲界的世俗智慧。

Evamettha anupadavaṇṇanaṃ katvā idāni yasmā tathāgato paṭhamaṃyeva ṭhānāṭṭhānañāṇena veneyyasattānaṃ āsavakkhayādhigamassa ceva anadhigamassa ca ṭhānāṭṭhānabhūtaṃ kilesāvaraṇābhāvaṃ passati, lokiyasammādiṭṭhiṭṭhānadassanato niyatamicchādiṭṭhiṭṭhānābhāvadassanato ca. Atha nesaṃ kammavipākañāṇena vipākāvaraṇābhāvaṃ passati, tihetukapaṭisandhidassanato. Sabbatthagāminīpaṭipadāñāṇena kammāvaraṇābhāvaṃ passati, anantariyakammābhāvadassanato. Evaṃ anāvaraṇānaṃ anekadhātunānādhātuñāṇena anukūladhammadesanatthaṃ cariyavisesaṃ passati, dhātuvemattadassanato. Atha nesaṃ nānādhimuttikatāñāṇena adhimuttiṃ passati, payogaṃ anādiyitvāpi adhimuttivasena dhammadesanatthaṃ. Athevaṃ diṭṭhādhimuttīnaṃ yathāsatti yathābalaṃ dhammaṃ desetuṃ indriyaparopariyattañāṇena indriyaparopariyattaṃ passati, saddhādīnaṃ tikkhamudubhāvadassanato. Evaṃ pariññātindriyaparopariyattā pana te sace dūre honti, paṭhamajjhānādīsu vasībhūtattā iddhivisesena te khippaṃ upagacchati. Upagantvā ca nesaṃ pubbenivāsānussatiñāṇena pubbajātibhāvanaṃ, dibbacakkhuñāṇānubhāvato pattabbena cetopariyañāṇena sampati cittavisesaṃ passanto āsavakkhayañāṇānubhāvena āsavakkhayagāminiyā paṭipadāya vigatasammohattā āsavakkhayāya dhammaṃ deseti. Tasmā iminā anukkamena imāni dasabalāni vuttānīti veditabbāni.

由此处无添增解释起，鉴于世尊具足初始八识之见解，了知众生染执能断之事，以及不能得之事，见证烦恼遮盖灭除之境界，显示世俗正见中无执错执的分别。更以业果识，见证业果遮盖灭除，明了三因果流转相连。以遍行断修行道识，见证业遮盖灭除，显现无间断业识。由此无碍智慧，于多界众异界智慧而修行特别成就，见证界数尽灭。又观诸异见通达真实智慧，虽无断然实行，仍如通达般，以通达作辨明指导。又见行见合通障碍，以根敏锐通达显现三根顺利，如信根等敏锐通达。若彼等能力远离，初禅以上禅定之支配，以神通等特别力，迅速趋近。趋近之后，借助前生回忆智慧，借天眼智慧，应知心识转变，加之无漏断烦恼智慧，修习灭除烦恼之道。依此循序渐进，宣说此十觉力智慧，应当知之。

Taṃ, sāriputta, vācaṃ appahāyātiādīsu puna evarūpiṃ vācaṃ na vakkhāmīti vadanto taṃ vācaṃ pajahati nāma. Puna evarūpaṃ cittaṃ na uppādessāmīti cintento cittaṃ pajahati nāma. Puna evarūpaṃ diṭṭhiṃ na gaṇhissāmīti pajahanto diṭṭhiṃ paṭinissajjati nāma, tathā akaronto neva pajahati, na paṭinissajjati. So yathābhataṃ nikkhitto evaṃ nirayeti yathā nirayapālehi āharitvā niraye ṭhapito, evaṃ niraye ṭhapitoyevāti veditabbo.

世尊告诫沙利答：放弃言辞等事时，若谓“我不再说此类言辞”，即是断舍那言辞；若思惟不会生起此类心念，即是舍弃心念；若弃绝某种见解而意谓“我不受此见”，即是放弃见解。若既未为之，亦无舍弃，何以区别？如被投入地狱者，虽由地狱守卫带到地狱中，实则是亲自置于地狱；如此在地狱中，实为已然置身，应当明了。

Idānissa atthasādhakaṃ upamaṃ dassento seyyathāpītiādimāha. Tattha sīlasampannotiādīsu lokiyalokuttarā sīlasamādhipaññā veditabbā. Lokuttaravaseneva vinivattetumpi vaṭṭati. Ayañhi sammāvācākammantājīvehi sīlasampanno, sammāvāyāmasatisamādhīhi samādhisampanno, sammādiṭṭhisaṅkappehi paññāsampanno, so evaṃ sīlādisampanno bhikkhu yathā diṭṭheva dhamme imasmiṃyeva attabhāve aññaṃ ārādheti arahattaṃ pāpuṇāti, evaṃsampadamidaṃ, sāriputta, vadāmi imampi kāraṇaṃ evarūpameva . Yathā hi maggānantaraṃ avirajjhitvāva phalaṃ nibbattati, evameva imassāpi puggalassa cutianantaraṃ avirajjhitvāva niraye paṭisandhi hotīti dasseti. Sakalasmiñhi buddhavacane imāya upamāya gāḷhataraṃ katvā vuttaupamā nāma natthi.

由此，世尊示范一切法的比喻，在此说：“例如……”等。其意者，于戒律清净等方面，须分别世间与出世间二种品性；出世间品性乃能断绝诸恶亦常住不退。此处，依正语业得清净戒行，依正精进念定具足定力，依正见念思慧力具足，如是具戒等功德的比库，于所见法实有法自性不生他愿，达阿拉汉果。此理亦与此比喻相应。正如道果间不退却，常生涅槃果报，彼等生此人死后亦不退失，续生地狱；所有佛语中，未有比此比喻更显著者。

§150

150.Vesārajjānīti ettha sārajjapaṭipakkho vesārajjaṃ, catūsu ṭhānesu sārajjābhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Sammāsambuddhassa te paṭijānatoti ahaṃ sammāsambuddho, sabbe dhammā mayā abhisambuddhāti evaṃ paṭijānato tava. Anabhisambuddhāti ime nāma dhammā tayā anabhisambuddhā. Tatra vatāti tesu vata anabhisambuddhāti evaṃ dassitadhammesu. Sahadhammenāti sahetunā sakāraṇena vacanena sunakkhatto viya vippalapanto appamāṇaṃ. Nimittametanti ettha puggalopi dhammopi nimittanti adhippeto. Taṃ puggalaṃ na passāmi, yo maṃ paṭicodessati, taṃ dhammaṃ na passāmi, yaṃ dassetvā ayaṃ nāma dhammo tayā anabhisambuddhoti maṃ paṭicodessatīti ayamettha attho. Khemappattoti khemaṃ patto, sesapadadvayaṃ imasseva vevacanaṃ. Sabbañhetaṃ vesārajjañāṇameva sandhāya vuttaṃ. Dasabalassa hi ayaṃ nāma dhammo tayā anabhisambuddhoti codakaṃ puggalaṃ vā codanākāraṇaṃ anabhisambuddhadhammaṃ vā apassato sabhāvabuddhoyeva vā samāno ahaṃ buddhosmīti vadāmīti paccavekkhantassa balavataraṃ somanassaṃ uppajjati. Tena sampayuttaṃ ñāṇaṃ vesārajjaṃ nāma. Taṃ sandhāya ‘‘khemappatto’’tiādimāha. Evaṃ sabbattha attho veditabbo.

151. “禁净觉知”之义：此处“禁净”指具备履行禁戒的完整自觉。在四处观察清净之时，生起的喜悦与知见，即为“禁净觉知”。诸正觉者亦证知此理。我表明如来为正等觉者，能瞬间洞察一切法；若有法未成正觉，即谓此法为未觉法。此中“未觉”，指法未被正觉者证知。佛教中“同法”等词语中，“未觉”有滋扰、错误、谬失之义。观照此理，若有人不见我，则我不见彼；若有人以此法唆使言说谓其为未觉法，则当如此解说。世尊说“安稳已得”，即语中意涵全面皆此。此“禁净觉知”，乃结合已得安全境界之智，故此说曰“安稳已得”。此理通达后，当知普遍适用。

Antarāyikā dhammāti ettha pana antarāyaṃ karontīti antarāyikā, te atthato sañcicca vītikkantā satta āpattikkhandhā. Sañcicca vītikkantañhi antamaso dukkaṭa-dubbhāsitampi maggaphalānaṃ antarāyaṃ karoti. Idha pana methunadhammo adhippeto. Methunaṃ sevato hi yassa kassaci nissaṃsayameva maggaphalānaṃ antarāyo hoti. Yassa kho pana tesu atthāyāti rāgakkhayādīsu yassa atthāya. Dhammo desitoti asubhabhāvanādidhammo kathito . Tatra vata manti tasmiṃ aniyyānikadhamme maṃ. Sesaṃ vuttanayeneva veditabbaṃ.

“障碍法”之义：此处“障碍”，谓能令道果不现、恒起不善。佛法中共说有七类障碍，皆具聚集且灭止功用。殊胜者如恶口恶行，阻碍道果成熟。此以行为主的障碍法为例。修行男女，若行此法，即为修行之阻碍。且有能令道果不生者，因贪欲、嗔恨等业障碍所致。佛说此法为不净生起之法，非善法。故此人被称为“障碍者”，尤当知此法改过自新。

Dasabalañāṇādivaṇṇanā niṭṭhitā. · 十力智等释义完毕。

Aṭṭhaparisavaṇṇanā八众释义

§151

151. ‘‘Aṭṭha kho imā sāriputtā’’ti idaṃ kasmā āraddhaṃ? Vesārajjañāṇassa baladassanatthaṃ. Yathā hi byattaṃ parisaṃ ajjhogāhetvā viññūnaṃ cittaṃ ārādhanasamatthāya kathāya dhammakathikassa chekabhāvo paññāyati, evaṃ imā aṭṭha parisā patvā vesārajjañāṇassa vesārajjabhāvo sakkā ñātunti vesārajjañāṇassa balaṃ dassento, aṭṭha kho imā sāriputtātiādimāha.

151.“沙利答们啊，此八者何故而起？”乃因“禁净觉知”力显之故。此如智者聚会，心念专注，因讲经者简引喻示，使人明了。八众皆具此力，表明禁净觉知之能量。故称此为“八者”。

Tattha khattiyaparisāti khattiyānaṃ sannipatitvā nisinnaṭṭhānaṃ, esa nayo sabbattha. Mārakāyikānaṃ pana sannipatitvā nisinnaṭṭhānaṃ māraparisā veditabbā, na mārānaṃ. Sabbāpi cetā parisā uggaṭṭhānadassanavasena gahitā. Manussā hi ‘‘ettha rājā nisinno’’ti pakativacanampi vattuṃ na sakkonti, kacchehi sedā muccanti. Evaṃ uggā khattiyaparisā. Brāhmaṇā tīsu vedesu kusalā honti, gahapatayo nānāvohāresu ceva akkharacintāya ca. Samaṇā sakavādaparavādesu kusalā honti. Tesaṃ majjhe dhammakathākathanaṃ nāma ativiya bhāro. Amanussāpi uggā honti. Amanussoti hi vuttamattepi manussānaṃ sakalasarīraṃ saṅkampati, tesaṃ rūpaṃ vā disvā saddaṃ vā sutvā sattā visaññino honti. Evaṃ amanussaparisā uggā. Tāsupi dhammakathākathanaṃ nāma ativiya bhāro. Iti uggaṭṭhānadassanavasena tā gahitāti veditabbā.

此处“聚会首领”者，指导各处众会。族姓王族众称为“王族会”，魔界人众称为“魔会”，非真正魔王集会。诸众生均显露内心意念。世人常说“此有王坐于此”，或互相授言争辩，实则纷乱无序。此即所谓“族姓会”。婆罗门于三善处具德，居家众善于世间各范畴、学问与哲理修习皆有长处。沙门于正邪论中有智慧。其间讲法为重任。非人类众亦成其会。所谓“非人”，指对凡人身心震动极大，在见色闻声而生敬畏者。此亦“非人会”。他们对讲法亦具极重担。由此知晓何谓聚集显露其内心意态。

Ajjhogāhatīti anupavisati. Anekasataṃ khattiyaparisanti bimbisārasamāgama ñātisamāgama licchavīsamāgamasadisaṃ. Aññesupi cakkavāḷesu labbhatiyeva. Kiṃ pana bhagavā aññāni cakkavāḷānipi gacchatīti? Āma gacchati. Kīdiso hutvā? Yādisā te, tādisoyeva. Tenevāha ‘‘abhijānāmi kho panāhaṃ, ānanda, anekasataṃ khattiyaparisaṃ upasaṅkamitā, tattha yādisako tesaṃ vaṇṇo hoti, tādisako mayhaṃ vaṇṇo hoti. Yādisako tesaṃ saro hoti, tādisako mayhaṃ saro hoti. Dhammiyā kathāya sandassemi samādapemi samuttejemi sampahaṃsemi. Bhāsamānañca maṃ na jānanti ‘ko nu kho ayaṃ bhāsati devo vā manusso vā’ti. Dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṃsetvā antaradhāyāmi . Antarahitañca maṃ na jānanti ‘ko nu kho ayaṃ antarahito devo vā manusso vā’’’ti (dī. ni. 2.172).

“阿惹呼迦哈”意为“不入座”。有数百名刹帝利聚集，如宾比萨拉聚会、亲族聚会、利车吠摩聚会等相似。其他诸国轮回也有如此。世尊是否也前往其他诸国之地？是的，世尊确实前往。以何种状态前往？其状同彼等，彼等如何，则我如彼。世尊曾言：“阿难，我确实知道，有数百刹帝利众前来，那里的颜色如何，我的颜色亦然。那里的声音如何，我的声音亦然。我以法义教诲、感动、激发、鼓励他们。讲说时，他们不知晓‘此讲话者是天人还是人类’。我以法义教导、感动、激发、鼓励之后而隐没，没入寂灭，他们也无法知道‘此消失者是天人还是人类’。”

Khattiyā keyūraṅgadamālāgandhādivibhūsitā nānāvirāgavasanā āmukkamaṇikuṇḍalā moḷidharā honti. Kiṃ bhagavāpi evaṃ attānaṃ maṇḍeti? Te ca odātāpi honti kāḷāpi maṃgulacchavīpi. Kiṃ satthāpi evarūpo hotīti? Satthā attano pabbajitavaseneva gacchati, tesaṃ pana tādiso hutvā upaṭṭhāti, gantvā rājāsane nisinnaṃ attānaṃ dasseti, tesaṃ ‘‘ajja amhākaṃ rājā ativiya virocatī’’ti hoti. Te ca bhinnassarāpi honti gaggassarāpi kākassarāpi. Satthā brahmassareneva dhammaṃ katheti. Tādisako mayhaṃ saro hotīti idaṃ pana bhāsantaraṃ sandhāya kathitaṃ. Manussānaṃ pana taṃ sutvā ‘‘ajja rājā madhurena sarena kathetī’’ti hoti. Kathetvā pakkante ca bhagavati puna rājānaṃ āgataṃ disvā ‘‘ko nu kho aya’’nti vīmaṃsā uppajjati.

刹帝利们佩戴象牙项圈、串珠、香料等装饰，穿着各种艳丽衣服，戴着宝石及耳饰，头戴发钗。他们容光焕发，黑发乌亮，披挂墨黑伞盖。世尊是否也自身装饰如是？彼等也一样光鲜亮丽，黑发乌亮，披墨黑伞盖。世尊作为导师，虽自身如出家人之相，然在他们前面守护，前去坐于王座，向他们显现，言道：“今日我们的国王特别欢喜生气”。彼等尚有不同眼色，有淡色、灰色和黑色。世尊如同梵天般开示佛法。‘我的声音如何，就如是’——这是以此比喻作别的话语而说的。人听说后便说：“今日国王用甜美声音讲话”。佛讲完而去，看到国王来时，人们便生疑问：“那人是谁？”

Idaṃ vuttaṃ hoti – ko nu kho ayaṃ imasmiṃ ṭhāne idāneva māgadhabhāsāya sīhaḷabhāsāya madhurena sarena kathento antarahito, kiṃ devo, udāhu manussoti? Kimatthaṃ panevaṃ ajānantānaṃ dhammaṃ desetīti? Vāsanatthāya. Evaṃ sutopi hi dhammo anāgate paccayo hotiyevāti anāgataṃ paṭicca desetīti.

此乃如是说——‘那人在此地当前，使用摩揭陀语及锡兰语，以甜美声音讲说，是神还是人呢？’为何向无知者讲授法义？乃为流传之缘。基于此义，法若未到未来，则必受缘宣说，依赖未来说法，故称未到法为‘依未来’说法。”

Sannisinnapubbanti saṅgamma nisinnapubbaṃ. Sallapitapubbanti ālāpasallāpo katapubbo. Sākacchāti dhammasākacchāpi samāpajjitapubbā. Anekasataṃ brāhmaṇaparisantiādīnampi soṇadaṇḍasamāgamādivasena ceva aññacakkavāḷavasena ca sambhavo veditabbo.

“三事先备”者，谓会合之前当有准备。或言“交谈先备”为开始交谈前的准备。所谓“对话”亦是事先入门的起始。在聚会诸百婆罗门及其他诸国轮回、索那达怛侄迦等聚会等情况下，须了知诸轮回之聚合。

Aṭṭhaparisavaṇṇanā niṭṭhitā. · 八众解释已结束。

Catuyonivaṇṇanā四生解释

§152

152.Catassokho imā, sāriputta, yoniyoti ettha yonīti khandhakoṭṭhāsassapi kāraṇassapi passāvamaggassapi nāmaṃ. ‘‘Catasso nāgayoniyo catasso supaṇṇayoniyo’’ti (saṃ. ni. 3.342, 392) ettha hi khandhakoṭṭhāso yoni nāma. ‘‘Yoni hesā bhūmija phalassa adhigamāyā’’ti (ma. ni. 2.227) ettha kāraṇaṃ. ‘‘Na cāhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhava’’nti (ma. ni. 2.457; dha. pa. 396) ettha passāvamaggo. Idha pana khandhakoṭṭhāso yonīti adhippeto. Tattha aṇḍe jātā aṇḍajā. Jalābumhi jātā jalābujā. Saṃsede jātā saṃsedajā. Vinā etehi kāraṇehi uppatitvā viya nibbattā abhinibbattāti opapātikā. Abhinibbhijja jāyantīti bhinditvā nikkhamanavasena jāyanti. Pūtikuṇape vātiādīhi aniṭṭhaṭṭhānāneva dassitāni. Iṭṭhesupi sappitelamadhuphāṇitādīsu sattā jāyanti eva. Devātiādīsu cātumahārājikato paṭṭhāya uparidevā opapātikāva honti. Bhūmadevā pana catuyonikā. Ekacce ca manussāti manussesu keci devā viya opapātikā ca honti. Yebhuyyena panete jalābujāva, aṇḍajāpi ettha kontaputtā dvebhātiyattherā viya, saṃsedajāpi padumagabbhe nibbattapokkharasātibrāhmaṇapadumavatidevīādayo viya, evaṃ vinipātikesu nijjhāmataṇhikapetā nerayikā viya opapātikāyeva, avasesā catuyonikāpi honti. Yathā te evaṃ yakkhāpi sabbacatuppadapakkhijātidīghajātiādayopi sabbe catuyonikāyeva.

此处“四因”者，长老沙利子，谓此“因”指蕴时（khandha）、集体（koṭṭhāsa）、因缘（kāraṇa）与通道（passāva）。『四长因，四猛禽』云（《相应部·尼》），此处“长集体”名为“缘由”。『因即地者，为得果实』（《中部·尼》）为此“因”。『我不称婆罗门，谓由心生』（《中部·尼》《法句经》）是谓“通道”。此处“集体”被当作“因”。蛋生称“蛋生者”，鱼生称“鱼生者”，胎生称“胎生者”。未具以上因缘而生者，谓之破灭再生或“再生”。“破裂再生”谓断裂后复出。此法示坏处，如蜂窝、粪土等不洁之所。善处亦有有情生起，如天人中四大王天等。人中有如天众生往复再生。有些为鱼胎生，如两头龟之状；胎生者如莲胚或婆罗门莲女。此等流转死后，堕入地狱者如热铁坑中，仍命系第四生道中。如此诸如魔众亦四因产生，常常于四因中生起不灭之寿。

Catuyonivaṇṇanā niṭṭhitā. · 四生解释已结束。

Pañcagativaṇṇanā五趣解释

§153

153.Pañca kho imā, sāriputta, gatiyoti ettha sukatadukkaṭakammavasena gantabbāti gatiyo. Apica gatigati nibbattigati ajjhāsayagati vibhavagati nipphattigatīti bahuvidhā gati nāma. Tattha ‘‘taṃ gatiṃ pecca gacchāmī’’ti (a. ni. 4.184) ca, ‘‘yassa gatiṃ na jānanti, devā gandhabbamānusā’’ti (dha. pa. 420) ca ayaṃ gatigati nāma. ‘‘Imesaṃ kho ahaṃ bhikkhūnaṃ sīlavantānaṃ neva jānāmi gatiṃ vā agatiṃ vā’’ti (ma. ni. 1.508) ayaṃ nibbattigati nāma. ‘‘Evampi kho te ahaṃ brahme gatiṃ ca pajānāmi jutiñca pajānāmī’’ti (ma. ni. 1.503) ayaṃ ajjhāsayagati nāma. ‘‘Vibhavo gati dhammānaṃ, nibbānaṃ arahato gatī’’ti (pari. 339) ayaṃ vibhavagati nāma. ‘‘Dveyeva gatiyo bhavanti anaññā’’ti (dī. ni. 1.258; 2.34) ayaṃ nipphattigati nāma. Tāsu idha gatigati adhippetā.

此处“五趣”，长老沙利子，谓以善恶业之因，所当往之处，即“五趣”。且名众多，如往趣、流转趣、向上趣、涅槃趣、成就趣等诸名。谓『我将往彼趣』（《增支部·捨业经》）、『未知其趣，天、鬼、人然』（《法句经》）等是为“流转趣”。『我未知比库们有无往趣』（《中部·尼》）是为“成就趣”。『我亦知梵天道与光明』（《中部·尼》）是为“向上趣”。『诸法归趣，阿拉汉涅槃趣』（《篇集》）是为“成就趣”。『唯有二趣，无他』（《增支部·捨业经》）是为“灭尽趣”。于此，“流转趣”为主。

Nirayotiādīsu niratiatthena nirassādaṭṭhena nirayo. Tiriyaṃ añchitāti tiracchānā. Tesaṃ yoni tiracchānayoni. Peccabhāvaṃ pattānaṃ visayoti pettivisayo. Manaso ussannattā manussā. Pañcahi kāmaguṇehi attano attano ānubhāvehi ca dibbantīti devā. Nirayañcāhaṃ, sāriputtātiādīsu nirayoti saddhiṃ okāsena khandhā. Tiracchānayoniṃ cātiādīsupi eseva nayo. Maggaṃ paṭipadanti ubhayenāpi vuttagatisaṃvattanika kammameva dasseti. Yathā ca paṭipannoti yena maggena yāya paṭipadāya paṭipannoti ubhayampi ekato katvā niddisati. Apāyantiādīsu vaḍḍhisaṅkhātā sukhasaṅkhātā vā ayā apetattā apāyo. Dukkhassa gati paṭisaraṇanti duggati. Dukkaṭakārino ettha vinipatantīti vinipāto. Nibbānañcāhanti idaṃ pana na kevalaṃ gatigatimeva, gatinissaraṇaṃ nibbānampi jānāmīti dassanatthamāha. Idha maggo paṭipadāti ubhayenāpi ariyamaggova vutto.

在地狱等处，因其含义贯穿故称为地狱。『提里亚』意谓倾斜，指的是那些种类称为倾斜种类的存在。投胎于其间者获得再生，谓之畜生界。心炽盛者为人类。基于五种欲乐及各自的自体感受，天人也如是。地狱等名，指于沙利子等语中合着段落讲述。倾斜种类等，也是这般说法。行道时双向来说，所说的是业的路径。就如修行者依由所行之道实践，双向合一齐证显。苦趣等名，是增长聚集或快乐聚集者所受者。恶趣即苦之去处，称为恶境。作恶者由此堕落，称为堕落。涅槃亦有，此非单纯的去处涅槃，而是表明涅槃为解脱之境。此处『行道』指的是双向皆言的圣道。

Pañcagativaṇṇanā niṭṭhitā. · 五趣解释已结束。

Ñāṇappavattākāravaṇṇanā智的转起方式解释

§154

154. Idāni yathāvuttesu sattasu ṭhānesu aṭṭhasu ṭhānesu attano ñāṇappavattākāraṃ dassento idhāhaṃ, sāriputtātiādimāha.

154. 现在于先前所述七处八处，示现了自体智觉展开之状态，在此称为『沙利子等人说』。

Tattha ekantadukkhāti niccadukkhā nirantaradukkhā. Tibbāti bahalā. Kaṭukāti kharā. Seyyathāpītiādīni opammadassanatthaṃ vuttāni. Tattha kāsūti āvāṭopi vuccati rāsipi.

其中『专苦者』意为恒苦、常苦。『苦烈者』指严重难忍之苦。『苦涩者』指辛辣苦痛。诸如『例如』『如此』诸辞，为了防止产生疏忽而说。『苦』在此亦称为『秽』或『污秽』。

‘‘Kinnu santaramānova, kāsuṃ khaṇasi sārathi;

『为何你疾行疾驰，如同驾车者锐利凿击车轮？』

Puṭṭho me samma akkhāhi, kiṃ kāsuyā karissasī’’ti. (jā. 2.22.3) –

『请公正地回答我，我问：为何如是疾驰？』（此句出自伽梨沙多长诗2.22.3节）

Ettha hi āvāṭo kāsu nāma.

此处『秽』即指车轮。

‘‘Aṅgārakāsuṃ apare phunanti, narā rudantā paridaḍḍhagattā’’ti. (jā. 2.22.462) –

「有些人如火星般燃烧，众人哭泣，身受痛苦。」

Ettha rāsi. Idha pana āvāṭo adhippeto. Tenevāha ‘‘sādhikaporisā’’ti. Tattha sādhikaṃ porisaṃ pamāṇaṃ assāti sādhikaporisā, atirekapañcaratanāti attho. Vītaccikānaṃ vītadhūmānanti etaṃ pariḷāhassa balavabhāvadīpanatthaṃ vuttaṃ, acciyā vā sati dhūme vā sati, vāto samuṭṭhāti, tena pariḷāho na balavā hoti. Ghammaparetoti ghammānugato . Tasitoti jātataṇho. Pipāsitoti udakaṃ pātukāmo. Ekāyanena maggenāti ekapatheneva maggena, anukkamaniyena ubhosu passesu nirantarakaṇṭakarukkhagahanena. Paṇidhāyāti aṅgārakāsuyaṃ patthanā nāma natthi, aṅgārakāsuṃ ārabbha pana iriyāpathassa ṭhapitattā evaṃ vuttaṃ.

此中有「积聚」之义。但此处乃指支配、控制，故称为「统御的」。所谓「有力之人」即为有力的统御者，含有超越五宝的意思。所谓无烟者，即无烟火，是指贪欲之燃烧的火焰之强烈显现，有时因热，有时因风起而燃烧，但此时则无强烈燃烧。所谓「烟熏热」是因热感而相随；所谓「渴」是对水的切望。所谓「一条路」意指唯行一途，以连续不断的苦恼及干燥枯燥的刺痛，持续而不间断。所谓「立志」是指对火星的专一根深蒂固，起于走道，固定于步行法上，故此如是言说。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – aṅgārakāsu viya hi nirayo daṭṭhabbo. Aṅgārakāsumaggo viya nirayūpagaṃ kammaṃ. Maggāruḷho viya kammasamaṅgī puggalo. Cakkhumā puriso viya dibbacakkhuko bhagavā. Yathā so puriso maggāruḷhaṃ disvā vijānāti ‘‘ayaṃ iminā maggena gantvā aṅgārakāsuyaṃ patissatī’’ti, evamevaṃ bhagavā pāṇātipātādīsu yaṃkiñci kammaṃ āyūhantaṃ evaṃ jānāti ‘‘ayaṃ imaṃ kammaṃ katvā niraye nibbattissattī’’ti. Yathā so puriso aparabhāge taṃ aṅgārakāsuyā patitaṃ passati, evameva bhagavā aparabhāge ‘‘so puriso taṃ kammaṃ katvā kuhiṃ nibbatto’’ti ālokaṃ vaḍḍhetvā dibbacakkhunā olokento niraye nibbattaṃ passati pañcavidhabandhanādimahādukkhaṃ anubhavantaṃ. Tattha kiñcāpi tassa kammāyūhanakāle añño vaṇṇo, niraye nibbattassa añño. Athāpi ‘‘so satto taṃ kammaṃ katvā kattha nibbatto’’ti olokentassa anekasahassānaṃ sattānaṃ majjhe ṭhitopi ‘‘ayaṃ so’’ti soyeva satto āpāthaṃ āgacchati, ‘‘dibbacakkhubalaṃ nāma eta’’nti vadanti.

如是，比作火星，地狱应当可见。火星之路如地狱之业，道路崎岖难行，行为同恶行同行者。世尊如通达天眼之人，观察后知：「此人若依此途而行，必将陷于火星之苦。」世尊同样通晓一切杀生等业之果报，心知肚明：「此人行此业，必将堕于地狱之感受。」当其见此人果报正处初段时，世尊便以天眼光明洞察其未来果报，见其已堕地狱，承受五种极重苦难。此时彼业果不同色，地狱中有所受不同。虽处众生之中，观之者中却有无数生灵住在，唯有此人受此果报。众生称此种眼力为「通天眼之力」。

Dutiyaupamāyaṃ yasmā aṅgārakāsuyaṃ viya gūthakūpe pariḷāho natthi, tasmā ‘‘ekantadukkhā’’ti avatvā ‘‘dukkhā’’tiādimāha. Etthāpi purimanayeneva opammasaṃsandanaṃ veditabbaṃ . Imampi hi puggalaṃ bhagavā hatthiyoniādīsu yattha katthaci nibbattaṃ vadhabandhanaākaḍḍhanavikaḍḍhanādīhi mahādukkhaṃ anubhavamānaṃ passatiyeva.

鉴于火星附着火堆中无极端苦痛，故说唯为「独苦」，遂称之为「苦」等。如前所述，此为类比喻喻。世尊也称观见杀生业及他业之生处，如象胎、杀生束缚、拘禁等，苦楚极大，堪称大苦之处。

Tatiyaupamāyaṃ tanupattapalāsoti na abbhapaṭalaṃ viya tanupaṇṇo, viraḷapaṇṇattaṃ panassa sandhāya idaṃ vuttaṃ. Kabaracchāyoti viraḷacchāyo. Dukkhabahulāti pettivisayasmiñhi dukkhameva bahulaṃ, sukhaṃ parittaṃ kadāci anubhavitabbaṃ hoti, tasmā evamāha. Etthāpi purimanayeneva opammasaṃsandanaṃ veditabbaṃ.

第三个比喻为「纤细叶片」，非荷叶之大而厚，乃为稀薄叶子之义，故称为「稀疏叶盖」。所谓「篾影」乃指稀薄覆盖之影。所谓「多苦」即指世间诸地苦为多，偶尔亦有安乐，但主要是苦，故如此喻示。亦如前比，形象深刻。

Catutthaupamāyaṃ bahalapattapalāsoti nirantarapaṇṇo pattasañchanno. Santacchāyoti pāsāṇacchattaṃ viya ghanacchāyo. Sukhabahulā vedanāti manussaloke khattiyakulādīsu sukhabahulā vedanā vedayitabbā hoti, tā vedayamānaṃ nipannaṃ vā nisinnaṃ vā passāmīti dasseti. Idhāpi opammasaṃsandanaṃ purimanayeneva veditabbaṃ.

第四比喻为「茂盛叶片」，谓叶密密成片，连绵不断。所谓「树影」如石荫投下的浓密树荫。所谓「多安乐的感受」指在人间，特别是刹帝利贵族中，多有享乐安适之境。此正在享受乐受者，无论是跪坐还是坐着，都能见其安乐光景。此亦如前比，寓意明确。

Pañcamaupamāyaṃ pāsādoti dīghapāsādo. Ullittāvalittanti anto ceva ullittaṃ bahi ca avalittaṃ. Phusitaggaḷanti dvārabāhāhi saddhiṃ supihitakavāṭaṃ. Gonakatthatoti caturaṅgulādhikalomena kāḷakojavena atthato. Paṭikatthatoti uṇṇāmayena setaattharaṇena atthato. Paṭalikatthatoti ghanapupphakena uṇṇāmayaattharaṇena atthato. Kadalimigapavarapaccattharaṇoti kadalimigacammamayena uttamapaccattharaṇena atthato. Taṃ kira paccattharaṇaṃ setavatthassa upari kadalimigacammaṃ attharitvā sibbetvā karonti. Sauttaracchadoti saha uttaracchadena, uttaribaddhena rattavitānena saddhinti attho. Ubhatolohitakūpadhānoti sīsūpadhānañca pādūpadhānañcāti pallaṅkassa ubhato ṭhapitalohitakūpadhāno. Idhāpi upamāsaṃsandanaṃ purimanayeneva veditabbaṃ.

第五比喻为宫殿，谓长廊大殿。所谓上升下降者，谓外部有上升处，内部有下降处。所谓门槛，是指门口两旁与地面齐平之门槛。所谓黑色的，是指四指长的黑色焦烧木板。所谓垫子，是指以蓬松的材料制成，上面用白布覆盖的垫子。所谓中心垫，是指以厚实花瓣制成的，用蓬松的垫子所覆盖。所谓外侧垫，是指以猴皮制成的，上方铺有顶垫。所谓宫殿外垫，是以猴皮制成，上方铺有顶垫，居于垫子之上的人折叠整理而成。所谓房顶覆盖者，是指连同屋顶以及用小梁固定的屋脊，是夜晚遮拦寒风之意。所谓头足两边覆铁带者，谓床头与床足两端均设有铁制护边。此处的比喻说法，应如古时所知悉。

Ayaṃ panettha aparabhāgayojanā, yathā so puriso maggāruḷhameva jānāti ‘‘ayaṃ etena maggena gantvā pāsādaṃ āruyha kūṭāgāraṃ pavisitvā pallaṅke nisīdissati vā nipajjissati vā’’ti, evamevaṃ bhagavā dānādīsu puññakiriyavatthūsu yaṃkiñci kusalakammaṃ āyūhantaṃyeva puggalaṃ disvā ‘‘ayaṃ imaṃ katvā devaloke nibbattissatī’’ti jānāti. Yathā so puriso aparabhāge taṃ pāsādaṃ āruyha kūṭāgāraṃ pavisitvā pallaṅke nisinnaṃ vā nipannaṃ vā ekantasukhaṃ nirantarasukhaṃ vedanaṃ vedayamānaṃ passati, evamevaṃ bhagavā aparabhāge ‘‘so taṃ kalyāṇaṃ katvā kuhiṃ nibbatto’’ti ālokaṃ vaḍḍhetvā dibbacakkhunā olokento devaloke nibbattaṃ passati, nandanavanādīsu accharāsaṅghaparivutaṃ dibbasampattiṃ anubhavamānaṃ.

这其中说的是末后阶段的佛道，如同一个人在路途艰难时，心里知道『我将沿此道前往宫殿，进入楼阁，或坐或卧于床榻之上』。同样，世尊观察诸行善业，见某人寿命延续且具足善根，便知『此人完成此业后，将生于天界』。又如此人在末后阶段，已上楼进入宫殿，坐卧于床上，内心感受始终安乐清净，世尊也于此阶段洞察此人因所作善业得天界果报，观其享受天界自在，现天界乐果及诸功德所围绕，如园林香林等环绕。

Ñāṇappavattākāravaṇṇanā niṭṭhitā. · 智的转起行相之解释已毕。

Āsavakkhayavāravaṇṇanā漏尽段之解释。

Āsavakkhayavāre ‘‘dibbena cakkhunā’’ti avatvā ‘‘tamenaṃ passāmī’’ti vuttaṃ. Taṃ kasmāti ce? Niyamābhāvā. Imañhi puggalaṃ dibbacakkhunāpi passissati, cetopariyañāṇenāpi jānissati, sabbaññutaññāṇenapi jānissatiyeva. Ekantasukhā vedanāti idaṃ kiñcāpi devalokasukhena saddhiṃ byañjanato ekaṃ, atthato pana nānā hoti. Devalokasukhañhi rāgapariḷāhādīnaṃ atthitāya na ekanteneva sukhaṃ. Nibbānasukhaṃ pana sabbapariḷāhānaṃ vūpasamāya sabbākārena ekantasukhaṃ. Upamāyampi ‘‘yathā pāsāde ekantasukhā’’ti vuttaṃ. Taṃ maggapariḷāhassa avūpasantatāya chātajjhattatāya pipāsābhibhūtatāya ca na ekantameva sukhaṃ. Vanasaṇḍe pana pokkharaṇiyaṃ oruyha rajojallassa pavāhitattā maggadarathassa vūpasantatāya bhisamūlakhādanena ceva madhurodakapānena ca khuppipāsānaṃ vinītatāya udakasāṭakaṃ parivattetvā maṭṭhadukūlaṃ nivāsetvā taṇḍulatthavikaṃ ussīsake katvā udakasāṭakaṃ pīḷetvā hadaye ṭhapetvā mandamandena ca vātena bījayamānassa nipannattā sabbākārena ekantasukhaṃ hoti.

关于烦恼断除的描述中，『以天眼观之』被说起。何以故？是由于此人无违规矩。此人虽具天眼，亦以心识观察、智慧见解认知全般事实。所谓恒常安乐，是指确有天界之乐相伴，但此乐本质上是多样，不独一而终。天界乐中有贪欲激荡等根本缺陷，故非究竟安乐。涅槃乐则是碍因尽灭、烦恼息灭之状态，乃沉浸恒常安乐。即便于比喻中『如殿内恒乐』之说，意在说明此果报乐中仍有烦恼因，而非彻底安乐。因修行之艰难、贪欲怒恨等不断袭扰，故不能称为真恒乐。举例说，如晨起沿林间池边，洗净带尘欲滴之水，安置于池岸，置于心中，缓缓感受微风吹拂，只因种子含养而虽处低落，仍生安宁舒适感，随全身安乐而恒常稳定。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – pokkharaṇī viya hi ariyamaggo daṭṭhabbo. Pokkharaṇimaggo viya pubbabhāgapaṭipadā. Maggāruḷho viya paṭipadāsamaṅgīpuggalo. Cakkhumā puriso viya dibbacakkhu bhagavā. Vanasaṇḍo viya nibbānaṃ. Yathā so puriso maggāruḷhaṃ disvāva jānāti ‘‘ayaṃ iminā maggena gantvā pokkharaṇiyaṃ nhatvā ramaṇīye vanasaṇḍe rukkhamūle nisīdissati vā nipajjissati vā’’ti, evamevaṃ bhagavā paṭipadaṃ pūrentameva nāmarūpaṃ paricchindantameva paccayapariggahaṃ karontameva lakkhaṇārammaṇāya vipassanāya kammaṃ karontameva jānāti ‘‘ayaṃ imaṃ paṭipadaṃ pūretvā sabbaāsave khepetvā anāsavaṃ cetovimuttiṃ paññāvimuttinti evaṃ vuttaṃ phalasamāpattiṃ upasampajja viharissatī’’ti. Yathā so puriso aparabhāge tāyaṃ pokkharaṇiyaṃ nhatvā vanasaṇḍaṃ pavisitvā nisinnaṃ vā nipannaṃ vā ekantasukhaṃ vedanaṃ vedayamānaṃ passati, evameva bhagavā aparabhāge taṃ puggalaṃ paṭipadaṃ pūretvā maggaṃ bhāvetvā phalaṃ sacchikatvā nirodhasayanavaragataṃ nibbānārammaṇaṃ phalasamāpattiṃ appetvā ekantasukhaṃ vedanaṃ vedayamānaṃ passati.

如此，合此比喻所示，佛道犹如池塘之水可见。池塘之行路正是前半途径。行路艰难者如同迈步前行者。世尊则如明眼人具天眼。涅槃则如繁茂森林。正如此人见于行艰辛，知『此人循此路至池塘，沐浴欣赏，将安坐静卧于树荫处』。世尊亦照此掌握行道，将色身名称诸法逐渐断除，行持观照，对象清晰可知，遂现截断一切烦恼之内心自由智慧解脱。此人完成行持，得入圣果，进入心寂止处与涅槃止处，安住无余，内心恒常安乐。

Āsavakkhayavāravaṇṇanā niṭṭhitā. · 漏尽段之解释已毕。

Dukkarakārikādisuddhivaṇṇanā难行等清净之解释。

§155

155. ‘‘Abhijānāmi kho panāhaṃ, sāriputta, caturaṅgasamannāgata’’nti idaṃ kasmā āraddhaṃ? Pāṭiyekkaṃ anusandhivasena āraddhaṃ. Ayaṃ kira sunakkhatto dukkarakārikāya suddhi hotīti evaṃ laddhiko. Athassa bhagavā mayā ekasmiṃ attabhāve ṭhatvā caturaṅgasamannāgataṃ dukkaraṃ kataṃ, dukkarakārako nāma mayā sadiso natthi. Dukkarakārena suddhiyā sati ahameva suddho bhaveyyanti dassetuṃ imaṃ desanaṃ ārabhi. Apica ayaṃ sunakkhatto dukkarakārikāya pasanno, so cassa pasannabhāvo, ‘‘addasā kho, bhaggava, sunakkhatto licchaviputto acelaṃ korakkhattiyaṃ catukkuṇḍikaṃ chamānikiṇṇaṃ bhakkhasaṃ mukhena khādantaṃ mukhena bhuñjantaṃ. Disvānassa etadahosi ‘sādhu rūpo vata, bho, ayaṃ samaṇo catukkuṇḍiko chamānikiṇṇaṃ bhakkhasaṃ mukheneva khādati, mukheneva bhuñjatī’’’ti evamādinā pāthikasutte (dī. ni. 3.7) āgatanayena veditabbo.

155.『我确知，沙利弗，此人具足四种境界』。此言为何启动？乃因回忆起某一唯一根由。此人心诚愿净故。故世尊于我（译者）内心自主处，体会到具足四境之艰难，发现此事殊不轻易。因艰难之故须亲证，并且无他人可代替。借此亲证坚净，方能传播此教法。且此心本净，令此事生效。此处念及有一次世尊喜悦安详，见一皈依宾头卢族人每日衣着泼猴皮衣，坐卧于四角茅屋中，见此景象生起欢喜思想。可于此处参看《旅跋陀罗经》有关此人供养世尊事迹。

Atha bhagavā ayaṃ dukkarakārikāya pasanno, mayā ca etasmiṃ attabhāve ṭhatvā caturaṅgasamannāgataṃ dukkaraṃ kataṃ, dukkarakāre pasīdantenāpi anena mayi pasīditabbaṃ siyā, sopissa pasādo mayi natthīti dassento imaṃ desanaṃ ārabhi.

继而佛以此艰难事起敬，亲临于内心自主处，体认具足四境艰难。若有人信奉此心，自当效法佛所教。尽管险难，但当以此为喜，表此敬意，方能开示善法。佛以此缘起广开说法，令众生闻思修学。

Tatra brahmacariyanti dānampi veyyāvaccampi sikkhāpadampi brahmavihārāpi dhammadesanāpi methunaviratipi sadārasantosopi uposathopi ariyamaggopi sakalasāsanampi ajjhāsayopi vīriyampi vuccati.

此中包括持守梵行者，以及布施、应诺、戒律，亦有修习梵行场所、教法宣说、断欲禁欲、常乐清净、斋戒日、圣道等，诸种教法尽在其中，乃为内心志趣与精进的表现。

‘‘Kiṃ te vataṃ kiṃ pana brahmacariyaṃ,

“你如今的梵行究竟为何？

Kissa suciṇṇassa ayaṃ vipāko;

这结果究竟是什么？

Iddhī jutī balavīriyūpapatti,

是神通、卓越之力、强健勇猛之起？

Idañca te nāga mahāvimānaṃ.

或是龙神与广大飞行宫殿？

Ahañca bhariyā ca manussaloke,

我及妻子在人间世间亦如是乎？

Saddhā ubho dānapatī ahumhā;

信心者，我是二种布施的主人；

Opānabhūtaṃ me gharaṃ tadāsi,

我曾拥有的家业，是在那个时候给予的，

Santappitā samaṇabrāhmaṇā ca.

并以此养育了沙门与婆罗门。

Taṃ me vataṃ taṃ pana brahmacariyaṃ,

此即我的东西，然则却是出家修行的。

Tassa suciṇṇassa ayaṃ vipāko;

这是清净者的果报，

Iddhī jutī balavīriyūpapatti,

乃是神通、法力、威力与精进的得成。

Idañca me dhīra mahāvimāna’’nti. (jā. 2.22.1592, 1593, 1595) –

此即我具智慧者常行于广大自在之境也。

Imasmiñhi puṇṇakajātake dānaṃ brahmacariyanti vuttaṃ.

在此满月经中，曾言修习出家戒行即累积资粮之施。

‘‘Kena pāṇi kāmadado, kena pāṇi madhussavo;

何因手为欲施，何因手为甘露授与，

Kena te brahmacariyena, puññaṃ pāṇimhi ijjhati.

因何你的修行，使福德积累于此双手？

Tena pāṇi kāmadado, tena pāṇi madhussavo;

因此手为欲施，为甘露授予，

Tena me brahmacariyena, puññaṃ pāṇimhi ijjhatī’’ti. (pe. va. 275) –

因我修习出家戒，福德积聚于此手也。」

Imasmiṃ aṅkurapetavatthusmiṃ veyyāvaccaṃ brahmacariyanti vuttaṃ. ‘‘Evaṃ kho taṃ, bhikkhave, tittiriyaṃ nāma brahmacariyaṃ ahosī’’ti (cūḷava. 311) imasmiṃ tittirajātake pañcasikkhāpadaṃ brahmacariyanti vuttaṃ. ‘‘Taṃ kho pana me pañcasikha brahmacariyaṃ neva nibbidāya na virāgāya na nirodhāya, yāvadeva brahmalokūpapattiyā’’ti (dī. ni. 2.329) imasmiṃ mahāgovindasutte brahmavihārā brahmacariyanti vuttaṃ. ‘‘Ekasmiṃ brahmacariyasmiṃ, sahassaṃ maccuhāyina’’nti (saṃ. ni. 1.184) ettha dhammadesanā brahmacariyanti vuttā. ‘‘Pare abrahmacārī bhavissanti, mayamettha brahmacārī bhavissāmā’’ti (ma. ni. 1.83) sallekhasutte methunavirati brahmacariyanti vuttā.

在此芽秧生长之处，被称为吠阇婆耶的圣行被宣说。有言：“诸比库啊，名为提提利耶的圣行亦当如是。”（小部杂藏311）在此提提利母本生经中，被称为五戒净行被宣说：“我的五根本圣行，既不因厌弃，亦不因离欲，亦不因灭绝，而直到天界的入到。”（中部尼柯耶2.329）在此大吼吉经中，论及梵行者梵住者被宣说：“一处圣行中，有一千个杀生者。”（增支部尼柯耶1.184）此处说有法教化、圣行：“他人必成不梵行者，而我等必成梵行者。”（大念处经1.83）在杀生避淫经中有言，戒淫洁行圣行。

‘‘Mayañca bhariyā nātikkamāma,

“我不与妻子发生逾越之事，

Amhe ca bhariyā nātikkamanti;

她们亦不与我逾越，

Aññatra tāhi brahmacariyaṃ carāma,

除她们外，我常行圣行，

Tasmā hi amhaṃ daharā na mīyare’’ti. (jā. 1.10.97) –

因此我等这些幼者不堕灭。”（本生经1.10.97）——

Mahādhammapālajātake sadārasantoso brahmacariyanti vutto.

大法护者本生经中，常乐秦净行被宣说。

‘‘Hīnena brahmacariyena, khattiye upapajjati;

“以低劣的出家行为，在刹帝利中诞生；

Majjhimena ca devattaṃ, uttamena visujjhatī’’ti. (jā. 1.8.75) –

以中等的行为往天界生，以上乘者得清净。”（因缘经卷一，页75）——

Evaṃ nimijātake attadamanavasena kato aṭṭhaṅgiko uposatho brahmacariyanti vutto. ‘‘Idaṃ kho pana me, pañcasikha, brahmacariyaṃ ekantanibbidāya virāgāya…pe… ayameva ariyo aṭṭhaṅgiko maggo’’ti (dī. ni. 2.329) mahāgovindasuttasmiññeva ariyamaggo brahmacariyanti vutto. ‘‘Tayidaṃ brahmacariyaṃ iddhañceva phītañca vitthārikaṃ bāhujaññaṃ puthubhūtaṃ yāva devamanussehi suppakāsita’’nti (dī. ni. 3.174) pāsādikasutte sikkhattayasaṅgahaṃ sāsanaṃ brahmacariyanti vuttaṃ.

如此，在此生典籍中，由于对自身的驾驭，修习八正道的出家生活被称为修行法门。自己说：“这五戒者，是完全厌离、断灭的单纯出家生活……正是这尊圣的八正道之路。”（长部尼连注卷二，页329）在大迦毗罗卫经中，也称行圣道者为修行法门。说：“此出家生活经过显现与饱足，富有详尽广博的知识，传播广大，受天人、人与世尊扬施。”（长部尼连注卷三，页174）在净居天经中，修习包含三乘教育的教法也称为出家生活。

‘‘Api ataramānānaṃ, phalāsāva samijjhati;

“即使未达到最极之道，其果与证亦可期望；

Vipakkabrahmacariyosmi, evaṃ jānāhi gāmaṇī’’ti. (jā. 1.1.8) –

我已是成熟出家人，故汝等知之乡村女子。”（因缘经卷一，页8）——

Ettha ajjhāsayo brahmacariyanti vutto. Idha pana vīriyaṃ brahmacariyanti adhippetaṃ. Vīriyabrahmacariyassa hi idameva suttaṃ. Tadetaṃ ekasmiṃ attabhāve catubbidhassa dukkarassa katattā caturaṅgasamannāgatanti vuttaṃ.

这里讲的是修持正念者为出家生活。在此，则专注于精进的出家生活是被推崇的。精进出家生活即是此所说。此乃某种内在精神状态，针对四种难处，已具备四威仪之生活。

Tapassī sudaṃ homīti sudanti nipātamattaṃ, tapanissitako homīti attho. Paramatapassīti paramo tapassī, tapanissitakānaṃ uttamo. Lūkho sudaṃ homīti lūkho homi. Jegucchīti pāpajegucchiko. Pavivitto sudaṃ homīti pavivitto ahaṃ homi. Tatrāssu me idaṃ, sāriputtāti tatra caturaṅge brahmacariye idaṃ mama tapassitāya hoti, tapanissitakabhāve mayhaṃ idaṃ acelakāditapassitakattaṃ hotīti dasseti.

「塔巴西苏达谛」意为苏达谛这一词由动词根「苏达」而成，属于动词的终结，意为‘修行苦行’；「塔巴尼西塔哥苏达谛」的含义即为‘以苦行修道者’。至于“帕拉玛塔巴西”则是以‘最上、最高的苦行者’而言，是‘苦行之上者’，指最尊贵的苦行者。『鲁迦』是‘臭秽’之意，说‘我臭秽’。『耶古奇』表示‘恶行、恶劣之人’。‘帕维维托苏达谛’表示‘清净的我’。在那里，‘萨利普塔’说：“在此四向的梵行中，我的苦行性质与勤苦本质正是如此不杂不净的持守。”

Tattha acelakoti niccelo naggo. Muttācāroti visaṭṭhācāro, uccārakammādīsu lokiyakulaputtācārena virahito, ṭhitakova uccāraṃ karomi, passāvaṃ karomi, khādāmi bhuñjāmi ca. Hatthāpalekhanoti hatthe piṇḍamhi ṭhite jivhāya hatthaṃ apalikhāmi, uccāraṃ vā katvā hatthasmiññeva daṇḍakasaññī hutvā hatthena apalikhāmīti dasseti. Te kira daṇḍakaṃ sattoti paññapenti, tasmā tesaṃ paṭipadaṃ pūrento evamakāsi. Bhikkhāgahaṇatthaṃ ehi bhaddanteti vutto na etīti na ehibhaddantiko. Tena hi tiṭṭha bhaddanteti vuttopi na tiṭṭhatīti na tiṭṭhabhaddantiko. Tadubhayampi titthiyā evaṃ etassa vacanaṃ kataṃ bhavissatīti na karonti. Ahampi evaṃ akāsinti dasseti. Abhihaṭanti puretaraṃ gahetvā āhaṭaṃ bhikkhaṃ. Uddissakatanti idaṃ tumhe uddissa katanti evaṃ ārocitabhikkhaṃ. Na nimantananti asukaṃ nāma kulaṃ vā vīthiṃ vā gāmaṃ vā paviseyyāthāti evaṃ nimantitabhikkhampi na sādiyāmi na gaṇhāmi.

其中‘阿塞拉’意为‘无遮掩、无遮盖’；‘穆达察罗’指‘清净纯正的行为’。即从高声念诵等世间家族子弟所行，上行正业中，我止于正声、止于吼叫、饮食等行为。如‘哈他帕勒迦那’即在手中的盘子或碗，舌头未描写与手的接触；或说自己手中画线或划成棍棒形状以示意。这些被称为‘棍棒’，因此他们按照此路径完成（行动）。关于乞食收取，有人说‘进来吧，善男子’，我说‘不是’、‘不入’。虽被劝说‘请站住，善男子’，我仍说‘不站’。对双方来说，这种话在外道间不会称为‘此言已作’，对此他们也不作同意。我也同样不作肯定。‘阿毕哈塔’意为‘先前被拿取，已有挨打之比库’。‘乌迪萨卡塔’者为‘这是为你们而说的’，对说话的比库如此告诉他们。‘不明招唤’者即‘我不会进入不喜欢的村庄街巷’，所以对不请我入的比库亦不受纳、不迎接。

Na kumbhimukhāti kumbhito uddharitvā diyyamānaṃ bhikkhaṃ na gaṇhāmi. Na kaḷopimukhāti kaḷopīti ukkhali vā pacchi vā. Tatopi na gaṇhāmi. Kasmā? Kumbhikaḷopiyo maṃ nissāya kaṭacchunā pahāraṃ labhantīti. Na eḷakamantaranti ummāraṃ antaraṃ katvā diyyamānaṃ na gaṇhāmi. Kasmā? Ayaṃ maṃ nissāya antarakaraṇaṃ labhatīti. Daṇḍamusalesupi eseva nayo. Na dvinnanti dvīsu bhuñjamānesu ekasmiṃ uṭṭhāya dente na gaṇhāmi. Kasmā? Kabaḷantarāyo hotīti. Na gabbhiniyātiādīsu pana gabbhiniyā kucchiyaṃ dārako kilamati, pāyantiyā dārakassa khīrantarāyo hoti, purisantaragatāya ratiantarāyo hotīti na gaṇhāmi. Na saṃkittīsūti saṃkittetvā katabhattesu. Dubbhikkhasamaye kira acelakasāvakā acelakānaṃ atthāya tato tato taṇḍulādīni samādapetvā bhattaṃ pacanti. Ukkaṭṭhācelako tatopi na paṭiggaṇhāti.

我不接受提着像罐口一样的容器来乞食者，也不接受提着类似‘苦刺’或‘煮馍’之物者。缘何？因‘罐口、苦刺者，是因我而得伤害’。我不收受抹了膏药间的饭食，因我与这中间传递有染污这行为有关。‘杖与研杵’同理。我不接受两人中一人站立用牙齿咬食者，因惹恼矛盾。也不接受孕妇及幼儿饮食，因为胎中儿童打胎及脐乳流失，对儿童饮食和男性有禄欲碍，有爱之妨，因此不接受。‘桑吉蒂’是‘聚众而食’。大饥时，坚定修道者为烈修苦行者，因护持众行乞食而在不同地方收集米等饭食烧煮。这坚苦之修道者我亦不接纳。

Na yattha sāti yattha sunakho piṇḍaṃ labhissāmīti upaṭṭhito hoti, tattha tassa adatvā āhaṭaṃ na gaṇhāmi. Kasmā? Etassa piṇḍantarāyo hotīti. Saṇḍasaṇḍacārinīti samūhasamūhacārinī, sace hi acelakaṃ disvā imassa bhikkhaṃ dassāmāti mānusakā bhattagehaṃ pavisanti. Tesu ca pavisantesu kaḷopimukhādīsu nilīnā makkhikā uppatitvā saṇḍasaṇḍā caranti. Tato āhaṭaṃ bhikkhaṃ na gaṇhāmi. Kasmā? Maṃ nissāya makkhikānaṃ gocarantarāyo jātoti, ahampi tathā akāsiṃ. Na thusodakanti sabbasassasambhārehi kataṃ loṇasovīrakaṃ. Ettha ca surāpānameva sāvajjaṃ, ayaṃ pana sabbesupi sāvajjasaññī.

我不接待仅因有人在那地方或离那里不远而接受食物的人，因为存在食物的差别阻碍。‘桑达桑达查里尼’即‘成群结队的聚众者’，若是人见此贫士，便致使村中众人进入房舍。进屋者会引来蝇虫群集，这蝇虫飞舞缠绕成块。我由此不接受该乞食。何故？因我基于蝇虫滋生之阻碍而拒绝。‘苏从达卡’乃盛满盐性的盐水，酒和麻醉饮品是罪过；这是被视为诸恶之中最严重的罪过。即使是极具罪业，依然被视为最严重者。

Ekāgārikoti yo ekasmiññeva gehe bhikkhaṃ labhitvā nivattati. Ekālopikoti yo ekeneva ālopena yāpeti. Dvāgārikādīsupi eseva nayo. Ekissāpi dattiyāti ekāya dattiyā. Datti nāma ekā khuddakapāti hoti, yattha aggabhikkhaṃ pakkhipitvā ṭhapenti. Ekāhikanti ekadivasantarikaṃ. Addhamāsikanti addhamāsantarikaṃ. Pariyāyabhattabhojananti vārabhattabhojanaṃ. Ekāhavārena dvīhavārena sattāhavārena aḍḍhamāsavārenāti evaṃ divasavārena ābhataṃ bhattabhojanaṃ.

“埃卡加里卡”意为只在一户之家中收食的比库之称。“埃卡洛皮卡”指以单一食物供养。此法在双户及其他亦同，称之为“依单一食物供养”。“埃卡依”者指“一次供养”，而吃饭投放被视作正式的供养。“埃卡希干提”是指“一年之内”，而“阿达玛希干提”为半年的时间。“帕里亚亚巴塔博贾南提”表示“米饭粥食”，在不同月日分别计算饭食供养之期数。

Sākabhakkhoti allasākabhakkho. Sāmākabhakkhoti sāmākataṇḍulabhakkho. Nīvārādīsu nīvārā nāma tāva araññe sayaṃjātavīhijāti. Daddulanti cammakārehi cammaṃ likhitvā chaḍḍitakasaṭaṃ. Haṭaṃ vuccati silesopi sevālopi kaṇikārādirukkhaniyyāsopi. Kaṇanti kuṇḍakaṃ . Ācāmoti bhattaukkhalikāya laggo jhāmaodano, taṃ chaḍḍitaṭṭhāne gahetvā khādati. ‘‘Odanakañjiya’’ntipi vadanti. Piññākādayo pākaṭā eva. Pavattaphalabhojīti patitaphalabhojī.

“萨咖巴克霍”是指放纵的食米者；“萨马咖巴克霍”则是正常食用小米者。‘尼瓦拉’名称为森林中自生的野菜。“达杜拉”乃将革匠用来制造革衣的皮革书写，废弃六十处。“哈塔”称为布料与衣服，也包含涂颜料的树叶。“卡纳”是指罐子。‘阿查摩’为饭槽的小碗，将被弃之处取来盛饭而食。称其为‘奥达纳甘吉亚’。饭菜类皆指熟食。“帕瓦塔弗拉巴霍吉提”则是食用落果。

Sāṇānīti sāṇavākacoḷāni. Masāṇānīti missakacoḷāni. Chavadussānīti matasarīrato chaḍḍitavatthāni. Erakatiṇādīni vā ganthetvā katanivāsanāni. Paṃsukūlānīti pathaviyaṃ chaḍḍitanantakāni. Tiritānīti rukkhattacavatthāni. Ajinanti ajinamigacammaṃ. Ajinakkhipanti tadeva majjhe phālitaṃ. Sakhurakantipi vadanti. Kusacīranti kusatiṇaṃ ganthetvā katacīraṃ. Vākacīraphalakacīresupi eseva nayo. Kesakambalanti manussakesehi katakambalaṃ. Yaṃ sandhāya vuttaṃ ‘‘yāni kānici, bhikkhave, tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikuṭṭho akkhāyati. Kesakambalo, bhikkhave, sīte sīto, uṇhe uṇho, dubbaṇṇo duggandho dukkhasamphaso’’ti (a. ni. 3.138). Vālakambalanti assavālādīhi katakambalaṃ. Ulūkapakkhakanti ulūkapattāni ganthetvā katanivāsanaṃ. Ubbhaṭṭhakoti uddhaṃ ṭhitako. Ukkuṭikappadhānamanuyuttoti ukkuṭikavīriyaṃ anuyutto, gacchantopi ukkuṭikova hutvā uppatitvā uppatitvā gacchati. Kaṇṭakāpassayikoti ayakaṇṭake vā pakatikaṇṭake vā bhūmiyaṃ koṭṭetvā tattha cammaṃ attharitvā ṭhānacaṅkamādīni karomīti dasseti. Seyyanti sayantopi tattheva seyyaṃ kappemi. Sāyaṃ tatiyamassāti sāyatatiyakaṃ. Pāto majjhanhike sāyanti divasassa tikkhattuṃ pāpaṃ pavāhessāmīti udakorohanānuyogaṃ anuyutto viharāmīti dasseti.

所谓沙难是指沙难语。所谓摩沙难是指摩沙难语。所谓遮伐得沙难是指从不净尸体上剥落的皮肤等物。所谓额洛迦提等，是指将其取来用于制衣的皮革材料。所谓尘堆衣，是指从地上拾取弃物制成的衣服。所谓攞利多，是指树皮制成的衣服。所谓阿吉难，是指竖立起无主的野兽兽皮。阿吉难投掷，是指将此类野兽皮扔抛在中间。所谓沙胡罗堪提，是其俗称。所谓苦沙缀，是指用苦沙缀枝制成的衣服。所谓瓦伽缀、发辣缀衣，也属此类。所谓羯堕缦，是指人间制作的布匹。所谓「如说：『诸比库，凡织成的布匹，其中羯堕缦之品，皆被毁坏，寒则寒，热则热，色恶，臭恶，触之苦』」[阿毗尼律三.138]。所谓瓦拉缦，是指以毛缨及类似材料制成的布。所谓乌卢枷跋迦，是指树叶制成的衣服。所谓乌巴达迦，是指立起的树叶。所谓乌库缇伽跋迦行者，是指努力而坚定行于苦行之道者，行动如同熊迹般步步坚持。所谓钳荅怕塞迦，是指用荆棘或地上荆棘残枝割破地面，刮起皮革准备做衣，用以磨练坚定意志等。所谓睡席，是指卧具睡眠之所，睡时用的坐具也如此。所谓傍晚第三级月，是指傍晚时分。所谓傍晚时分，是指中午过后，傍晚睡眠者，显示其承受水流猛烈三刻之苦，律中称此为水流苦行相随。

§156

156.Nekavassagaṇikanti nekavassagaṇasañjātaṃ. Rajojallanti rajamalaṃ, idaṃ attano rajojallakavatasamādānakālaṃ sandhāya vadati. Jegucchisminti pāpajigucchanabhāve. Yāva udakabindumhipīti yāva udakathevakepi mama dayā paccupaṭṭhitā hoti, ko pana vādo aññesu sakkharakaṭhaladaṇḍakavālikādīsu. Te kira udakabinduṃ ca ete ca sakkharakaṭhalādayo khuddakapāṇāti paññapenti. Tenāha ‘‘yāva udakabindumhipi me dayā paccupaṭṭhitā hotī’’ti. Udakabindumpi na hanāmi na vināsemi, kiṃ kāraṇā. Māhaṃ khuddake pāṇe visamagate saṅghātaṃ āpādesinti. Ninnathalatiṇaggarukkhasākhādīsu visamaṭṭhāne gate udakabindusaṅkhāte khuddakapāṇe saṅghātaṃ vadhaṃ mā āpādesinti. Etamatthaṃ ‘‘satova abhikkamāmī’’ti dasseti. Acelakesu kira bhūmiṃ akkantakālato pabhuti sīlavā nāma natthi. Bhikkhācāraṃ gacchantāpi dussīlāva hutvā gacchanti, upaṭṭhākānaṃ gehe bhuñjantāpi dussīlāva hutvā bhuñjanti. Āgacchantāpi dussīlāva hutvā āgacchanti. Yadā pana morapiñchena phalakaṃ sammajjitvā sīlaṃ adhiṭṭhāya nisīdanti, tadā sīlavantā nāma honti.

所谓一岁群体，是指由一群一岁的众生组成。所谓血尿，是指血色混杂在尿液中的现象，此处指用以说明个人排泄血尿时间。所谓耶谷七师，是指恶浊污秽的状态。所谓“至水滴时”，意指水滴达到喉咙之处时，我的怜悯之情感才随之而至。又何须论及他处如萨迦罗、迦陀拉、达那荼村等地呢？他们皆称水滴是小的手掌大小。故云“至水滴时我有怜悯之情”，意指我绝不损害，不坏坏水滴，有人说我在手掌大小处使其消失，这是无理。若在下沉的树根枝条不稳固处有许多水滴聚积，却绝不会被我踩踏伤害。此意乃说明“我必当正直无碍进出”。所谓不清净者，在说野外贫瘠之地则难见名为戒律庄严者。持戒行僧多为不善之行。即使于护法长者家中用餐，也是恶行。即使入寺庙，也多为恶行。唯有人持净衣端坐礼拜时，方可谓是持戒具足者。

Vanakammikanti kandamūlaphalāphalādīnaṃ atthāya vane vicarantaṃ. Vanena vananti vanato vanaṃ, esa nayo sabbattha. Saṃpatāmīti gacchāmi. Āraññakoti araññe jātavuddho, idaṃ attano ājīvakakālaṃ sandhāya vadati. Bodhisatto kira pāsaṇḍapariggaṇhaṇatthāya taṃ pabbajjaṃ pabbaji, niratthakabhāvaṃ pana ñatvāpi na uppabbajjito, bodhisattā hi yaṃ yaṃ ṭhānaṃ upenti, tato anivattitadhammā honti, pabbajitvā pana mā maṃ koci addasāti tatova araññaṃ paviṭṭho. Tenevāha ‘‘mā maṃ te addasaṃsu ahañca mā te addasa’’nti.

所谓森林劳作者，是指为了收集根茎和果实之类食物，在森林中游走者。森林之所以称为“森林”，无所不在皆如此成名。所谓“我出发”意为“我正行走”。所谓“荒野苦行者”是指出生在荒野之处的人，此言为述说其生存时段。传说菩萨为清除邪教先入佛门，其并不实际离出家，如是菩萨往往游历各处，行无定方，虽已出家，但无所谓被他人见证，故入荒野时言道“莫见我，吾亦莫见尔”。

Goṭṭhāti govajā. Paṭṭhitagāvoti nikkhantagāvo. Tattha catukkuṇḍikoti vananteyeva ṭhito gopālakānaṃ gāvīhi saddhiṃ apagatabhāvaṃ disvā dve hatthe dve ca jaṇṇukāni bhūmiyaṃ ṭhapetvā evaṃ catukkuṇḍiko upasaṅkamitvāti attho. Tāni sudaṃ āhāremīti mahallakavacchakānaṃ gomayāni kasaṭāni nirojāni honti, tasmā tāni vajjetvā yāni taruṇavacchakānaṃ khīrapāneneva vaḍḍhantānaṃ saojāni gomayāni tāni kucchipūraṃ khāditvā puna vanasaṇḍameva pavisati. Taṃ sandhāyāha ‘‘tāni sudaṃ āhāremī’’ti. Yāvakīvañca meti yattakaṃ kālaṃ mama sakaṃ muttakarīsaṃ aparikkhīṇaṃ hoti. Yāva me dvāravaḷañjo pavattittha, tāva tadeva āhāremīti attho. Kāle pana gacchante gacchante parikkhīṇamaṃsalohito upacchinnadvāravaḷañjo vacchakānaṃ gomayāni āhāremi. Mahāvikaṭabhojanasminti mahante vikaṭabhojane, apakatibhojaneti attho.

所谓牛栏，是指放牧牛羊的栏舍。所谓被驱逐的牛，是指已经驱赶出去的牛。此处“四栏”意指森林中牧人所在之处，见到牛与其分离，如此以各手两角固定放置，故名“四栏”。牛栏中储存的奶具有防寒治病之效，故此处称“收集奶量”。由此可以得知牛群如同喝奶逐渐长大的儿女，吃奶饱满后又入林泉安歇。故言“此实为收集而来”。如是维持时间，直到我所牧育的牲畜到达禁区，方才停止收集。后来于时间推移中，牧人被截断禁区四围，牛奶并被收集。所谓“大食之地”，意指食物巨大丰盛之处，即所谓的过度摄入也。

§157

157.Tatrāssudaṃ, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hotīti. Tatrāti purimavacanāpekkhanaṃ. Sudanti padapūraṇamatte nipāto. Sāriputtāti ālapanaṃ. Ayaṃ panettha atthayojanā – tatrāti yaṃ vuttaṃ aññataraṃ bhiṃsanakaṃ vanasaṇḍanti, tatra yo so bhiṃsanako vanasaṇḍo vutto, tassa bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ hoti, bhiṃsanakakiriyāya hotīti attho. Kiṃ hoti? Idaṃ hoti, yo koci avītarāgo…pe… lomāni haṃsantīti.

所谓“在那里，沙利子，‘恐怖的森林避难处’即为恐怖的森林所在”。其中“在那里”是为了呼应前述说法的进一步解释。所谓“苏”是语气词，表示对话的口气。所谓沙利子是呼喊之名。这里旨在说明明白意思——“在那里，所谓恐怖的森林避难所，即是说其为恐怖森林所在，属于恐怖行动之地”。何谓恐怖？就是说某些未染爱欲者……毛发竖立如天鹅振翅。

Atha vā tatrāti sāmiatthe bhummaṃ. Su iti nipāto. Kiṃ su nāma te bhonto samaṇabrāhmaṇātiādīsu viya. Idanti adhippetamatthaṃ paccakkhaṃ viya katvā dassanavacanaṃ. Sudanti su idaṃ, sandhivasena ikāralopo veditabbo. Cakkhundriyaṃ itthindriyaṃ anaññātaññassāmītindriyaṃ kiṃ sūdhavittantiādīsu viya. Ayaṃ panettha atthayojanā, tassa, sāriputta, bhiṃsanakassa vanasaṇḍassa bhiṃsanakatasmiṃ idaṃsu hotīti. Bhiṃsanakatasminti bhiṃsanakabhāveti attho. Ekassa takārassa lopo daṭṭhabbo. ‘‘Bhiṃsanakattasmi’’ntiyeva vā pāṭho , bhiṃsanakatāya iti vā vattabbe liṅgavipallāso kato, nimittatthe cetaṃ bhummavacanaṃ. Tasmā evaṃ sambandho veditabbo, bhiṃsanakabhāve idaṃsu hoti, bhiṃsanakabhāvanimittaṃ bhiṃsanakabhāvahetu, bhiṃsanakabhāvapaccayā idaṃsu hoti. Yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati. Yebhuyyena lomāni haṃsanti bahutarāni lomāni haṃsanti, uddhaṃ mukhāni sūcisadisāni kaṇṭakasadisāni ca hutvā tiṭṭhanti, appāni na haṃsanti, bahutarānaṃ vā sattānaṃ haṃsanti, appakānaṃ atisūrapurisānaṃ na haṃsantīti.

然后“或者在那里”是指对某一词句的本意说明。所谓“苏”是短词。所谓“苏”是对释迦牟尼及婆罗门等人的比拟。所谓“此为被指明之义”是指分层讲解经文之辞意。所谓“苏”是指出发音间的浊音丢失的现象，应如此理解。所谓“眼根、妇女根等非众根”之语是对“苏”一词的注释。这里意思是说——“沙利子，那里所称‘恐怖的森林’之‘苏’字即是如此”。所谓“恐怖的”，即含有恐怖之意。应观察“恐怖”的发音缺失现象。“恐怖所在”之词义亦可依此变读。而且须认识其间联系：“恐怖”即“苏”字所在，“苏”为恐怖的缘起及表现。所谓“未染爱欲者进入恐怖森林。其毛发竖立，羽毛多而丰盛，翅膀竖立如针或刺状，颈部似刺，且夹立其上。弱者不能起毛发，强者毛发旺盛，极少之人毛发不竖”之义。

Antaraṭṭhakāti māghamāsassa avasāne catasso, phagguṇamāsassa ādimhi catassoti evaṃ ubhinnaṃ antare aṭṭharatti. Abbhokāseti mahāsatto himapātasamaye rattiṃ abbhokāse viharati, athassa lomakūpesu āvutamuttā viya himabindūni tiṭṭhanti, sarīraṃ setadukūlapārutaṃ viya hoti. Divā vanasaṇḍeti divā himabindūsu sūriyātapasamphassena vigatesu assāsopi bhaveyya, ayaṃ pana sūriye uggacchanteyeva vanasaṇḍaṃ pavisati, tatrāpissa sūriyātapena paggharantaṃ himaṃ sarīreyeva patati. Divā abbhokāse viharāmi rattiṃ vanasaṇḍeti gimhakāle kiresa divā abbhokāse vihāsi, tenassa kacchehi sedadhārā mucciṃsu, rattiṃ assāso bhaveyya, ayaṃ pana sūriye atthaṃ gacchanteyeva vanasaṇḍaṃ pavisati. Athassa divā gahitausme vanasaṇḍe aṅgārakāsuyaṃ pakkhitto viya attabhāvo paridayhittha. Anacchariyāti anuacchariyā. Paṭibhāsīti upaṭṭhāsi.

所谓仲冬，即农历第十一个月的末尾四天和农历第二个月的初四天之间的八夜。所谓夜间寒冷者，是指大山中，雪落时的夜晚，处于夜寒之中；那时毛发上如覆雪的雪珠停留，身躯宛如披上一层白色薄被。白天则被树林之风所吹，日光触及雪珠使其消散，也有呼吸的暖气。日光炎烈时，寒风进入树林，那里雪融化时，雪水像滴雨般落到身上。白天在夜寒中栖居，夜晚被森林之风吹拂，冬季裹着衣物度日，白天仍栖于寒夜，毛发上的雪水便流淌出来，夜晚形成暖气；这时日光如同烈日燃烧，体内被炽热火光所灼。所谓“非奇异”者，就是“不足为奇”，而‘出现’是指显现出来。

Sotattoti divā ātapena rattiṃ vanausmāya sutatto. Sosinnoti rattiṃ himena divā himodakena suṭṭhu tinto. Bhiṃsanaketi bhayajanake. Naggoti niccelo. Nivāsanapārupane hi sati sītaṃ vā uṇhaṃ vā na atibādheyya, tampi me natthīti dasseti. Na caggimāsinoti aggimpi na upagato. Esanāpasutoti suddhiesanatthāya pasuto, payutto. Munīti, tadā attānaṃ munīti katvā katheti.

所谓『听觉之声』，是指白天因日晒而产生的树林风声；所谓『流淌』，是指夜晚寒雪融水的流动。‘可怕’是带来恐惧之意。‘无遮蔽’是指没有掩盖。人们居处时，若有酷寒或酷热而不至于受苦，就显示此处适居。没有盛夏，也没有寒冬。所谓‘未污染之供养’是为了清净供养的洁净，连结着。所谓‘圣人’就是指当时自称为圣人而自称的那位。

Chavaṭṭhikānīti upaḍḍhadaḍḍhāni aṭṭhīni. Upadhāyāti yathā sīsūpadhānañca pādūpadhānañca paññāyati, evaṃ santharitvā tattha seyyaṃ kappemīti dasseti. Gāmaṇḍalāti gopāladārakā. Te kira bodhisattassa santikaṃ gantvā, sumedha, tvaṃ imasmiṃ ṭhāne kasmā nisinno, kathehīti vadanti. Bodhisatto adhomukho nisīdati, na katheti. Atha naṃ te akathetuṃ na dassāmāti parivāretvā oṭṭhubhanti sarīre kheḷaṃ pātenti. Bodhisatto evampi na katheti. Atha naṃ tvaṃ na kathesīti omuttenti passāvamassa upari vissajjenti. Bodhisatto evampi na kathetiyeva. Tato naṃ kathehi kathehīti paṃsukena okiranti. Bodhisatto evampi na kathetiyeva. Athassa na kathesīti daṇḍakasalākā gahetvā kaṇṇasotesu pavesenti. Bodhisatto dukkhā tibbā kaṭukā vedanā adhivāsento kassaci kiñci na karissāmīti matako viya acchati. Tenāha ‘‘na kho panāhaṃ, sāriputta, abhijānāmi tesu pāpakaṃ cittaṃ uppādetā’’ti. Na mayā tesu pāpakaṃ cittampi uppāditanti attho. Upekkhāvihārasmiṃ hotīti upekkhāvihāro hoti. Vihāro eva hi vihārasminti vutto. Teneva ca ‘‘idaṃsu me’’ti etthāpi ayaṃsu meti evaṃ attho veditabbo. Iminā nayena aññānipi evarūpāni padāni veditabbāni. Iminā ito ekanavutikappe pūritaṃ upekkhāvihāraṃ dasseti. Yaṃ sandhāyāha –

所谓尸体，是指覆盖着坚硬骨骼的尸体。所谓寝具，是指头枕和脚枕，据此安放适当而成寝具。所谓村里的少年牧牛童们，据说他们曾到菩萨身边，对他说：“苏敏，你为何独自坐在此处？请谈话吧。”菩萨面向下坐，不答话。后来他们见菩萨不答话，就围着仆从，玩弄身体。菩萨依旧不言。他们又说：“你不讲就离开。”便往水泽边去了。菩萨仍沉默。后来他们将和尚袈裟扯破。菩萨依旧不言。后来有人不言就拿起竹棍插进耳朵。菩萨承受剧痛和苦难，却像心里有主意一样无所作为。于是他说：“虽有此事，沙利子，我不认为其中产生恶意心。”意思是我没有在其中生起恶心。由此处的‘无怨无喜的生活’即指持平淡无喜忧的生活。正因如此说“这属于我”。由此理路，其他类似词也应理解为此义。这里指出的平淡生活，描绘了吉祥的境界。以此规韵，作此劝谕——

‘‘Sukhapatto na rajjāmi, dukkhe na homi dummano;

“已得安乐我不缠绕，苦难中我不失狂；

Sabbattha tulito homi, esā me upekkhāpāramī’’ti.

处处平等如一体，彼是我持平淡德。”

Dukkarakārikādisuddhivaṇṇanā niṭṭhitā. · 难行等清净之解释已毕。

Āhārasuddhivaṇṇanā食清净之解释。

§158

158.Āhārenasuddhīti kolādinā ekaccena parittakaāhārena sakkā sujjhitunti evaṃdiṭṭhino honti. Evamāhaṃsūti evaṃ vadanti. Kolehīti padarehi. Kolodakanti kolāni madditvā katapānakaṃ. Kolavikatinti kolasāḷavakolapūvakolaguḷādikolavikāraṃ. Etaparamoti etaṃ pamāṇaṃ paramaṃ assāti etaparamo. Tadā ekanavutikappamatthake pana na beluvapakkatālapakkapamāṇo kolo hoti, yaṃ etarahi kolassa pamāṇaṃ, ettakova hotīti attho.

所谓饮食清净者，是指从区域开始用适当的、有限量的饮食得以安住，如此方有此见解。‘我亦如是’即是如此说的。所谓‘kolehī’是指具足条件的。所谓‘冷水’是指以冷水浸渍酿成浸出液。‘水质坏坏’谓含浸水质微变样。‘此等以外’指程度最高的标准。其时，一百个时期之前尚无树木或谷物的覆盖，称之为‘冷’；今时此冷正是相应的冷之标准，意指如此而已。

§159

159.Adhimattakasimānanti ativiya kisabhāvaṃ. Āsītikapabbāni vā kāḷapabbāni vāti yathā āsītikavalliyā vā kāḷavalliyā vā sandhiṭṭhānesu milāyitvā majjhe unnatunnatāni honti, evaṃ mayhaṃ aṅgapaccaṅgāni hontīti dasseti. Oṭṭhapadanti yathā oṭṭhassa padaṃ majjhe gambhīraṃ hoti, evamevaṃ bodhisattassa milāte maṃsalohite vaccadvārassa antopaviṭṭhattā ānisadaṃ majjhe gambhīraṃ hoti. Athassa bhūmiyaṃ nisinnaṭṭhānaṃ sarapoṅkhena akkantaṃ viya majjhe unnataṃ hoti. Vaṭṭanāvaḷīti yathā rajjuyā āvunitvā katā vaṭṭanāvaḷī vaṭṭanānaṃ antarantarā ninnā hoti, vaṭṭanaṭṭhānesu unnatā, evaṃ piṭṭhikaṇṭako unnatāvanato hoti, jarasālāya gopānasiyoti jiṇṇasālāya gopānasiyo, tā vaṃsato muccitvā maṇḍale patiṭṭhahanti, maṇḍalato muccitvā bhūmiyanti; evaṃ ekā upari hoti, ekā heṭṭhāti oluggaviluggā bhavanti. Bodhisattassa pana na evaṃ phāsuḷiyo, tassa hi lohite chinne maṃse milāte phāsuḷantarehi cammāni heṭṭhā otiṇṇāni, taṃ sandhāyetaṃ vuttaṃ.

过于明显的界限就是非常明显的断裂状态。如同秋季山峦或黑色山峦，或如秋季藤蔓或黑色藤蔓在接合处纠缠融合，彼此间或高或低的起伏犹存一样，也显示我的肢体各部分确实存在差别。所谓『骨节关节』，如同膝盖中间深陷的部位，正如菩萨体内血肉结合处，语系门户内侧若有凹陷，中间便显得深陷。再如坐于地面时，蛇皮虽紧贴地面，但中间仍然隆起凸出。如同用绳索缠绕而成的绳圈之间有凹陷而其中有隆起，在这些系结处隆起，支撑皮肤的筋膜因此隆起。旧屋中的梁柱作为支架，从柱梁起逐渐延伸，最终形成一体，如此上下错落形成差异。菩萨体内却不同，这里的肉断续结合处下方皮肤分开隐没，这正是对此的说明。

Okkhāyikāti heṭṭhā anupaviṭṭhā. Tassa kira lohite chinne maṃse milāte akkhiāvāṭakā matthaluṅgaṃ āhacca aṭṭhaṃsu, tenassa evarūpā akkhitārakā ahesuṃ. Āmakacchinnoti atitaruṇakāle chinno, so hi vātātapena saṃphusati ceva milāyati ca. Yāvassu me, sāriputtāti, sāriputta, mayhaṃ udaracchavi yāva piṭṭhikaṇṭakaṃ allīnā hoti. Atha vā yāvassu me, sāriputta, bhāriyabhāriyā ahosi dukkarakārikā, mayhaṃ udaracchavi yāva piṭṭhikaṇṭakaṃ allīnā ahosīti evamettha sambandho veditabbo. Piṭṭhikaṇṭakaṃyeva pariggaṇhāmīti sahaudaracchaviṃ gaṇhāmi. Udaracchaviṃyeva pariggaṇhāmīti sahapiṭṭhikaṇṭakaṃ gaṇhāmi. Avakujjo papatāmīti tassa hi uccārapassāvatthāya nisinnassa passāvo neva nikkhamati, vaccaṃ pana ekaṃ dve kaṭakaṭṭhimattaṃ nikkhamati. Balavadukkhaṃ uppādeti. Sarīrato sedā muccanti, tattheva avakujjo bhūmiyaṃ patati. Tenāha ‘‘avakujjo papatāmī’’ti. Tameva kāyanti taṃ ekanavutikappamatthake kāyaṃ. Mahāsaccakasutte pana pacchimabhavikakāyaṃ sandhāya imameva kāyanti āha. Pūtimūlānīti maṃse vā lohite vā sati tiṭṭhanti. Tassa pana abhāve cammakhaṇḍe lomāni viya hattheyeva lagganti, taṃ sandhāyāha ‘‘pūtimūlāni lomāni kāyasmā patantī’’ti.

所谓凹陷，是指下方未被撑开。其内血肉断续结合处，如眼窝、腋窝等地，具备凹陷形状，因此形成诸如此类的凹陷坑窝。『破胆』意指在年龄尚轻之时被破裂，由于风寒作用导致裂开并重新结合。沙利子！直到我的腹皮与筋膜完全纠缠黏合。或者直到你为人妇时，两者成粘连不易分离，就应当了解这里的关系。我以筋膜为准，也以腹皮为准。『腋窝跌落』，即因讲解施行时坐姿微倾，导致肌肤处皮肤皱起不展开，语端虽仅有一、二微小裂口，却会产生强烈针刺般疼痛。身体由此发作疼痛，反复出现。就如同身体因跌落于地。故称之为『腋窝跌落』。在《大诚经》中，针对晚年身体，曾言此即身体。肉或血脉不洁净时保持硬根形态。缺少此时，皮肤裂片类似毛发紧附手掌，故说明『硬根毛发从身体上坠落』。

Alamariyañāṇadassanavisesanti ariyabhāvaṃ kātuṃ samatthaṃ lokuttaramaggaṃ. Imissāyeva ariyāya paññāyāti vipassanāpaññāya anadhigamā. Yāyaṃ ariyāti yā ayaṃ maggapaññā adhigatā. Idaṃ vuttaṃ hoti – yathā etarahi vipassanāpaññāya adhigatattā maggapaññā adhigatā, evaṃ ekanavutikappamatthake vipassanāpaññāya anadhigatattā lokuttaramaggapaññaṃ nādhigatosmīti, majjhimabhāṇakattherā panāhu, imissāyevāti vuttapaññāpi yāyaṃ ariyāti vuttapaññāpi maggapaññāyeva. Atha ne bhikkhū āhaṃsu ‘‘evaṃ sante maggassa anadhigatattā maggaṃ nādhigatosmīti idaṃ vuttaṃ hoti, bhante’’ti. Āvuso, kiñcāpi dīpetuṃ na sakkomi, dvepi pana maggapaññāyevāti, etadeva cettha yuttaṃ. Itarathā hi yā ayanti niddeso ananurūpo siyā.

所谓无暗愚见，无明洞见的特殊意义，是指能够成就出世间圣行。圣者智慧此即指通过内观智慧所未曾获得的觉知。所谓圣人即为已获此道智慧者。此义云云——现今通过内观智慧获得的道智慧，既是获得道智慧，依此推知若以内观智慧未得时则不会获得出世间道智慧。中部经律师据此解说此义。后比库们曾言：『道未得时，因道未得，故不能得道。尊者，这是真理。』贤友，我难以极力说明，唯有道智慧二种，此说较合理。若离此义，其他解释便难以相称。

Āhārasuddhivaṇṇanā niṭṭhitā. · 食清净的注释终了。

Saṃsārasuddhiādivaṇṇanā轮回清净等的注释

§160

160.Saṃsārena suddhīti bahukaṃ saṃsaritvā sujjhantīti vadanti. Upapattiyā suddhīti bahukaṃ upapajjitvā sujjhantīti vadanti. Āvāsena suddhīti bahūsu ṭhānesu vasitvā sujjhantīti vadanti. Tīsupi ṭhānesu saṃsaraṇakavasena saṃsāro. Upapajjanakavasena upapatti. Vasanakavasena āvāsoti khandhāyeva vuttā. Yaññenāti bahuyāge yajitvā sujjhantīti vadanti. Muddhāvasittenāti tīhi saṅkhehi khattiyābhisekena muddhani abhisittena. Aggipāricariyāyāti bahuaggiparicaraṇena sujjhantīti vadanti.

生死流转之净，即谓多次流转后还得清净，众人亦言此。由于再生故净，即谓众多生起后终得清净众人亦言此。因住所故净，即谓多处安住后终得清净亦言此。三种住所即称生存环境。生存环境即流转。再生环境即生起。住所环境即安住，皆指五蕴。如因缘众多，所付出祭祀多，谓之多次牺牲，众人亦言此。授刚兵器即以三种武士服装与豪华授冠式供养，众多火供奉献，所以说成就清净。

§161

161.Daharoti taruṇo. Yuvāti yobbanena samannāgato. Susukāḷakesoti suṭṭhu kāḷakeso. Bhadrena yobbanena samannāgatoti imināssa yena yobbanena samannāgato yuvā, taṃ yobbanaṃ bhaddaṃ laddhakanti dasseti. Paṭhamena vayasāti paṭhamavayo nāma tettiṃsa vassāni, tena samannāgatoti attho, paññāveyyattiyenāti paññāveyyattibhāvena. Jiṇṇoti jarājiṇṇo. Vuddhoti vaḍḍhitvā ṭhitaaṅgapaccaṅgo. Mahallakoti jātimahallako. Addhagatoti bahuaddhānaṃ gato cirakālātikkanto. Vayo anuppattoti vassasatassa tatiyakoṭṭhāsaṃ pacchimavayaṃ anuppatto. Āsītiko me vayo vattatīti imaṃ kira suttaṃ bhagavā parinibbānasaṃvacchare kathesi. Tasmā evamāha. Paramāyāti uttamāya. Satiyātiādīsu padasatampi padasahassampi vadantasseva gahaṇasamatthatā sati nāma. Tadeva ādhāraṇaupanibandhanasamatthatā gati nāma. Evaṃ gahitaṃ dhāritaṃ sajjhāyaṃ kātuṃ samatthavīriyaṃ dhiti nāma. Tassa atthañca kāraṇañca dassanasamatthatā paññāveyyattiyaṃ nāma.

幼者即少年。年轻者即具青春之相。『纯秀发』即秀发光润。『端正青春』是指具青春之相的青年，此青年胜于其他青年，谓青春为吉祥。所谓初老，即三十岁之一阶段，此谓年长也。『智慧增长』意谓随着年龄增长而智力增长。『壮年』指壮盛成熟。『多次改换』意谓经过多次轮回，超过长久时段。『年龄未到』意谓至一百年三十万余岁时，尚未达到末期。《世尊涅槃前语录》记载此经，说此年岁乃谓寿命由此增长。『上极』谓最优，无论在念及其他境界中均具压制力，谓之念。此亦为依止、束缚称为境界。如此依止索持及持练，是谓决心。其意与因果皆为智慧能显示及说明。

Daḷhadhammā dhanuggahoti daḷhaṃ dhanuṃ gahetvā ṭhito issāso. Daḷhadhanu nāma dvisahassathāmaṃ vuccati, dvisahassathāmaṃ nāma yassa āropitassa jiyābaddho lohasīsādīnaṃ bhāro daṇḍe gahetvā yāva kaṇḍappamāṇā ukkhittassa pathavito muccati. Sikkhitoti dasa dvādasa vassāni ācariyakule uggahitasippo. Katahatthoti koci sippameva uggaṇhāti. Katahattho na hoti, ayaṃ pana katahattho ciṇṇavasībhāvo. Katūpāsanoti rājakulādīsu dassitasippo. Lahukena asanenāti anto susiraṃ katvā tūlādīni pūretvā katalākhāparikammena sallahukakaṇḍena. Evaṃ katañhi ekausabhagāmī dve usabhāni gacchati, aṭṭhausabhagāmī soḷasausabhāni gacchati. Appakasirenāti nidukkhena. Atipāteyyāti atikkameyya. Evaṃ adhimattasatimantoti yathā so dhanuggaho taṃ vidatthicaturaṅgulachāyaṃ sīghaṃ eva atikkameti, evaṃ padasatampi padasahassampi uggahetuṃ upadhāretuṃ sajjhāyituṃ atthakāraṇāni ca upaparikkhituṃ samatthāti attho. Aññatra asitapītakhāyitasāyitāti asitapītādīni hi bhagavatāpi kātabbāni honti, bhikkhūhipi. Tasmā tesaṃ karaṇamattakālaṃ ṭhapetvāti dasseti.

坚固之道具，称为坚弓，意即紧握弓矢之手能抵御压力。坚弓亦称二千石弓，乃指承受两千斤重负之铁链或铁片装载于杖上，能轻松跃过断裂点，仿罚地面坚固堆积之道具。十至十二年在教师处受教称为受训。持持作业者即指承担特定事务者。非持者为不具备持绩性质者。持作律者是如王族中作为示范的匠师。轻巧小物即指外表洁净平滑，充满童装等饰品，饰物装帧精美。如此制作，有时一头牛拉着两头牛走路，有时拉着十六头牛。小而易折者，指易碎不坚固。过度举例意谓能迅速越过四指长的影子，意指能短时间内完成百与千的承载、保持、熟记、考量等功能，即指此具备之能力。除非出现灰尘、黄色、食物残渣等不净物，皆应经世尊制定，僧团亦同如此。故而设定必要时间以规范此事。

Apariyādinnāyevāti aparikkhīṇāyeva. Sace hi eko bhikkhu kāyānupassanaṃ pucchati, añño vedanānupassanaṃ, añño cittānupassanaṃ, ayyo dhammānupassanaṃ. Iminā puṭṭhaṃ ahaṃ pucchissāmīti eko ekaṃ na oloketi. Evaṃ santepi tesaṃ vāro paññāyati. Evaṃ buddhānaṃ pana vāro na paññāyati, vidatthicaturaṅgulachāyaṃ atikkamato puretaraṃyeva bhagavā cuddasavidhena kāyānupassanaṃ, navavidhena vedanānupassanaṃ, soḷasavidhena cittānupassanaṃ, pañcavidhena dhammānupassanaṃ katheti. Tiṭṭhantu vā tāva ete cattāro. Sace hi aññe cattāro sammappadhānesu, aññe iddhipādesu, aññe pañca indriyesu, aññe pañca balesu, aññe satta bojjhaṅgesu, aññe aṭṭha maggaṅgesu pañhaṃ puccheyyuṃ, tampi bhagavā katheyya. Tiṭṭhantu vā ete aṭṭha. Sace aññe sattatiṃsa janā bodhipakkhiyesu pañhaṃ puccheyyuṃ, tampi bhagavā tāvadeva katheyya. Kasmā? Yāvatā hi lokiyamahājanā ekaṃ padaṃ kathenti. Tāva ānandatthero aṭṭha padāni katheti. Ānandatthere pana ekaṃ padaṃ kathenteyeva bhagavā soḷasapadāni katheti. Kasmā? Bhagavato hi jivhā mudukā dantāvaraṇaṃ suphusitaṃ vacanaṃ agalitaṃ bhavaṅgaparivāso lahuko. Tenāha ‘‘apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā’’ti.

“不可妄断”者，即为“不可杂乱察视”之义。若一比库仅观察身体之法，或仅观察受法，或仅观察心法，或仅观察法法，彼则心中盘问：“我将对此各别逐一问讯。”然而乃不能一一观察通达。诸行犹然存在他人的差错。然佛陀之所犯差错不复有也。此乃圆满彻底超越四指幅影之谬，先前世尊已因应诸法示现，采用十三种身观方法、九种受观方法、十六种心观方法，及五种法观方法。故此四种法观，当视彼等为一整体。若复有他者于四正勤、他于四根、他于五力量、他于七觉支、他于八正道法门中具足问询，世尊亦当答之。故此八法，亦应成整体。若复有他，由三十三种觉行中向世尊问询，当即授彼明确答复。何以故？盖世间大众多仅知说一义句。然安那达长老能解说八义句，而世尊能说十六义句。何以故？世尊舌头柔和，齿齿连合，言辞清晰，法脉纯正，存在细微变动轻易释出。由此故曰：“不可杂乱察视，沙利子，此即如来的法灭度表现。”

Tattha dhammadasenāti tantiṭhapanā. Dhammapadabyañjananti pāḷiyā padabyañjanaṃ, tassa tassa atthassa byañjanakaṃ akkharaṃ. Pañhapaṭibhānanti pañhabyākaraṇaṃ. Iminā kiṃ dasseti? Tathāgato pubbe daharakāle akkharāni sampiṇḍetvā padaṃ vattuṃ sakkoti, padāni sampiṇḍetvā gāthaṃ vattuṃ sakkoti, catuakkharehi vā aṭṭhaakkharehi vā soḷasaakkharehi vā padehi yuttāya gāthāya atthaṃ vattuṃ sakkoti. Idāni pana mahallakakāle akkharāni sampiṇḍetvā padaṃ vā, padāni sampiṇḍetvā gāthaṃ vā, gāthāya atthaṃ vā vattuṃ na sakkotīti evaṃ natthi. Daharakāle ca mahallakakāle ca sabbametaṃ tathāgatassa apariyādinnamevāti imaṃ dasseti. Mañcakena cepi manti idaṃ buddhabaladīpanatthameva parikappetvā āha. Dasabalaṃ pana mañcake āropetvā gāmanigamarājadhāniyo pariharaṇakālo nāma natthi. Tathāgatā hi pañcame āyukoṭṭhāse khaṇḍiccādīhi anabhibhūtā suvaṇṇavaṇṇasarīrassa vevaṇṇiye ananuppatte devamanussānaṃ piyamanāpakāleyeva parinibbāyanti.

于此，“教法宣说”者，即示现阐述之意也。巴利语中“法”字即为音节之组合，每一字母乃各自意义符号。“问答释义”则是解答说明。此处显明何义？如来在幼年时能够将字母组合成词，词组合成诗句，并能够以四字、八字、十六字合成韵文，通达字句意旨。然现今诸幼者或成人均难以此般成文。此即说明如来自幼乃无可比拟之教法示现者。即便愚痴者亦能依此教法之灯明，窥得佛教智慧。未有某一势力如十种力量称霸乡间、街市、国都能干扰此法。众佛不为五十寿命之分割与诸界碎片所转移，恒净黄金色身，如天人爱慕无间违逆时，终究涅槃。

§162

162.Nāgasamāloti tassa therassa nāmaṃ. Paṭhamabodhiyañhi vīsativassabbhantare upavānanāgitameghiyattherā viya ayampi bhagavato upaṭṭhāko ahosi. Bījayamānoti mandamandena tālavaṇṭavātena bhagavato utusukhaṃ samuṭṭhāpayamāno. Etadavocāti sakalasuttantaṃ sutvā bhagavato pubbacaritaṃ dukkarakārakaṃ āgamma pasanno etaṃ ‘‘acchariyaṃ bhante’’tiādivacanaṃ avoca. Tattha accharaṃ paharituṃ yuttanti acchariyaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ubhayenapi attano vimhayameva dīpeti. Ko nāmo ayaṃ bhanteti idaṃ bhaddako vatāyaṃ dhammapariyāyo, handassa bhagavantaṃ āyācitvā nāmaṃ gaṇhāpemīti adhippāyena āha. Athassa bhagavā nāmaṃ gaṇhanto tasmā tiha tvantiādimāha. Tassattho, yasmā idaṃ suttaṃ sutvā tava lomāni haṭṭhāni, tasmā tiha tvaṃ , nāgasamāla, imaṃ dhammapariyāyaṃ ‘‘lomahaṃsana pariyāyo’’tveva naṃ dhārehīti.

162.所谓“那伽萨摩”，即某长老之名。初转法轮二十余年间，似雨云布满林中，如此长老亦为世尊侍者。称“种子积累者”，意指缓缓修持，以檀香烟风生起佛之凉爽喜乐。听闻此事，众经全文及佛陀先前之难行事迹，彼时世尊安然示现，令人称奇。此“奇异”指难以思议之意。名号“那伽萨摩”由弟子虔诚乞求而得。佛陀据此赐名，并言“你即是此者”。故有谓：“读此经文，毛发皆竖起，故尔以此名铭刻于此教法章句之中，名为‘令人毛发竖起之章’”。

Saṃsārasuddhiādivaṇṇanā niṭṭhitā. · 轮回清净等的注释终了。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部》注释《破除戏论》中

Mahāsīhanādasuttavaṇṇanā niṭṭhitā. · 《大狮子吼经》的注释终了。

3. Mahādukkhakkhandhasuttavaṇṇanā三、《大苦蕴经》的注释

§163

163.Evaṃme sutanti mahādukkhakkhandhasuttaṃ. Tattha vinayapariyāyena tayo janā sambahulāti vuccanti, tato paraṃ saṅgho. Suttantapariyāyena tayo tayo eva, tato uddhaṃ sambahulāti vuccanti. Idha suttantapariyāyena sambahulāti veditabbā. Piṇḍāya pāvisiṃsūti paviṭṭhā, te pana na tāva paviṭṭhā, pavisissāmāti nikkhantattā pana pavisiṃsūti vuttā. Yathā gāmaṃ gamissāmīti nikkhantapuriso taṃ gāmaṃ appattopi ‘‘kuhiṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Paribbājakānaṃ ārāmoti jetavanato avidūre aññatitthiyānaṃ paribbājakānaṃ ārāmo atthi, taṃ sandhāya evamāhaṃsu. Samaṇo, āvusoti, āvuso, tumhākaṃ satthā samaṇo gotamo. Kāmānaṃ pariññanti kāmānaṃ pahānaṃ samatikkamaṃ paññapeti. Rūpavedanāsupi eseva nayo.

163.诸如此类乃名为“大苦蕴经”。于经文律文释义中，“三人”谓有三类群众，由此联合成众僧团。就经文义而言，亦有三类群众，谓不同而显。此中须辨认“众多”之“众”。谓：如入腹食者，仍未完全入腹，仍有饥饿企图；欲出入乡间者，未至乡村时已问“此处何乡？”即称“已入乡”；如此例比。游方众于竹林园近处，有他方外来游方人营造之宿处，称之为营舍。诸比库于此相互问候曰：“比库，汝师为游方者果德玛。”能断欲望及断除欲望之平伏，利益出离。于色与感受亦如是。

Tattha titthiyā sakasamayaṃ jānantā kāmānaṃ pariññaṃ paññapeyyuṃ paṭhamajjhānaṃ vadamānā, rūpānaṃ pariññaṃ paññapeyyuṃ arūpabhavaṃ vadamānā, vedanānaṃ pariññaṃ paññapeyyuṃ asaññabhavaṃ vadamānā. Te pana ‘‘idaṃ nāma paṭhamajjhānaṃ ayaṃ rūpabhavo ayaṃ arūpabhavo’’tipi na jānanti. Te paññapetuṃ asakkontāpi kevalaṃ ‘‘paññapema paññapemā’’ti vadanti. Tathāgato kāmānaṃ pariññaṃ anāgāmimaggena paññapeti, rūpavedanānaṃ arahattamaggena . Te evaṃ mahante visese vijjamānepi idha no, āvuso, ko vivesotiādimāhaṃsu.

其外，此处外道教派之众，知时见者中有主张断除欲望之教义，有主张非色色体，另有主张非感受之教义。此辈却不能真正辨识，“此谓第一禅，此谓色界，彼谓非色界。”言虽如此却无知力，唯口称“我们通达了，我们通达了。”如来教导众生断除欲望之道，及断除色与感受之道。彼时诸师见大智慧故称：“于此处谁有能分别者？吾问尔等。”

Tattha idhāti imasmiṃ paññāpane. Dhammadesanāya vā dhammadesananti yadidaṃ samaṇassa vā gotamassa dhammadesanāya saddhiṃ amhākaṃ dhammadesanaṃ, amhākaṃ vā dhammadesanāya saddhiṃ samaṇassa gotamassa dhammadesanaṃ ārabbha nānākaraṇaṃ vuccetha, taṃ kinnāmāti vadanti. Dutiyapadepi eseva nayo . Iti vemajjhe bhinnasuvaṇṇaṃ viya sāsanena saddhiṃ attano laddhivacanamattena samadhuraṃ ṭhapayiṃsu. Neva abhinandiṃsūti evametanti na sampaṭicchiṃsu. Nappaṭikkosiṃsūti nayidaṃ evanti nappaṭisedhesuṃ. Kasmā? Te kira titthiyā nāma andhasadisā, jānitvā vā ajānitvā vā katheyyunti nābhinandiṃsu, pariññanti vacanena īsakaṃ sāsanagandho atthīti nappaṭikkosiṃsu. Janapadavāsino vā te sakasamayaparasamayesu na suṭṭhu kusalātipi ubhayaṃ nākaṃsu.

此有云“在此处”。谓教法宣说中，即是与此释迦牟尼世尊教法同体，或说与我们教法同体，或与释迦牟尼教法同体，关于多种因缘述说，于是问“此名为何？”还有第二义以此类推。比喻如仁朱红之间色彩略有差异，但皆为佛法同体之殊胜清净教法。彼未喜悦诤争，亦不诋毁。何以故？此类谓外道之人为盲然无知之地界，知或不知皆言其言论，不喜悦。又或生于人群间，于集会或朝会中，未能明辨善恶，未能合作双全。

§165

165.Na ceva sampāyissantīti sampādetvā kathetuṃ na sakkhissanti. Uttariñca vighātanti asampāyanato uttarimpi dukkhaṃ āpajjissanti. Sampādetvā kathetuṃ asakkontānaṃ nāma hi dukkhaṃ uppajjati. Yathā taṃ, bhikkhave, avisayasminti ettha yathāti kāraṇavacanaṃ, tanti nipātamattaṃ. Yasmā avisaye pañho pucchito hotīti attho. Sadevaketi saha devehi sadevake. Samārakādīsupi eseva nayo. Evaṃ tīṇi ṭhānāni loke pakkhipitvā dve pajāyāti pañcahipi sattalokameva pariyādiyitvā etasmiṃ sadevakādibhede loke taṃ devaṃ vā manussaṃ vā na passāmīti dīpeti. Ito vā pana sutvāti ito vā pana mama sāsanato sutvā atathāgatopi atathāgatasāvakopi ārādheyya paritoseyya. Aññathā ārādhanaṃ nāma natthīti dasseti.

165. 若未能完成则不能述说。且更阻碍他人，由于未完成，即使对方也将遭苦。完成后不能述说者，名为苦生。比库们，此处“非指向者”之意，谓此为因缘之言，仅为助词而已。所谓非指向者，即因所问而为非指的缘故。Sadeva意为“与天众同在者”，Sahadeve即含义为与诸天同在。此法亦同于萨德瓦卡等。如此三种处境投掷于世间，生起二种，即五天及七界轮回，此处区别萨德瓦卡等，谓人天中不能见彼天神或人为境界。此意所示，或自此处受闻，或由本人所教法中受闻，不论如来或非如来弟子皆应敬重与满足，否则则无敬重可言。

§166

166. Idāni attano tesaṃ pañhānaṃ veyyākaraṇena cittārādhanaṃ dassento ko ca, bhikkhavetiādimāha. Kāmaguṇāti kāmayitabbaṭṭhena kāmā. Bandhanaṭṭhena guṇā. ‘‘Anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ dviguṇaṃ saṅghāṭi’’nti (mahāva. 348) ettha hi paṭalaṭṭho guṇaṭṭho. ‘‘Accenti kālā tarayanti rattiyo, vayoguṇā anupubbaṃ jahantī’’ti (saṃ. ni. 1.4) ettha rāsaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho guṇaṭṭho. ‘‘Antaṃ antaguṇaṃ (khu. pā. 3 dvattiṃsākāre; dī. ni. 2.377) kayirā mālāguṇe bahū’’ti (dha. pa. 53) ettha bandhanaṭṭho guṇaṭṭho. Idhāpi eseva adhippeto, tena vuttaṃ ‘‘bandhanaṭṭhena guṇā’’ti. Cakkhuviññeyyāti cakkhuviññāṇena passitabbā. Etenupāyena sotaviññeyyādīsupi attho veditabbo. Iṭṭhāti pariyiṭṭhā vā hontu mā vā, iṭṭhārammaṇabhūtāti attho. Kantāti kamanīyā. Manāpāti manavaḍḍhanakā. Piyarūpāti piyajātikā. Kāmūpasaṃhitāti ārammaṇaṃ katvā uppajjamānena kāmena upasaṃhitā. Rajanīyāti rajjaniyā, rāguppattikāraṇabhūtāti attho.

166. 今正以心对其所问详细阐明，如此说：“欲之特质者，是以欲为基而生之欲。以束缚为基为其性质。佛告比库：‘对于已磨损的袈裟，我许可桑叶的两倍质料织成袈裟’（《大毗婆沙论》348页），此处‘披麻织布质’即布料质地。又云：‘颜色鲜明者，夜间畏迟，随时逐渐舍弃’（《相应部•尼陀经》第1册第4节），此处谓颜色特质。又云：‘优越质地者，应以供养为美德’（《大品般若经》第3卷第379页），此处为因缘特质。又言：‘串珠链末端制作多种装饰’（《长部》53节），此处为束缚性质。即以此权宜法，则称其为“束缚性质”。所说“眼识所应观察”，即以眼识觉察，亦当以此方法依次类推，闻识等亦理应如此。所称“所欢喜者”为顿时满足与所趣向之义。谓其悦目，令人喜爱。接著为喜悦激发者。又为称“可爱貌者”。“欲因缘所聚”为因欲而生之所趣。所谓“妾妇”，“多夜属性”，即夜间发作之义。

§167

167.Yadi muddāyātiādīsu muddāti aṅgulipabbesu saññaṃ ṭhapetvā hatthamuddā. Gaṇanāti acchiddagaṇanā. Saṅkhānanti piṇḍagaṇanā. Yāya khettaṃ oloketvā idha ettakā vīhī bhavissanti , rukkhaṃ oloketvā idha ettakāni phalāni bhavissanti, ākāsaṃ oloketvā ime ākāse sakuṇā ettakā nāma bhavissantīti jānanti.

167. 若以握拳等方式，以手指成拳象征识相，而手握拳即谓之“数”，谓断数亦称“计数”。总数称“合数”。譬如观察土地，谓此处有多少茅舍；见树即知此有多少果子；观视天空则知道此空中有多少鸟，此乃传达知见之义。

Kasīti kasikammaṃ. Vaṇijjāti jaṅghavaṇijjathalavaṇijjādivaṇippatho. Gorakkhanti attano vā paresaṃ vā gāvo rakkhitvā pañcagorasavikkayena jīvanakammaṃ. Issattho vuccati āvudhaṃ gahetvā upaṭṭhānakammaṃ. Rājaporisanti āvudhena rājakammaṃ katvā upaṭṭhānaṃ. Sippaññataranti gahitāvasesaṃ hatthiassasippādi. Sītassa purakkhatoti lakkhaṃ viya sarassa sītassa purato, sītena bādhīyamānoti attho. Uṇhepi eseva nayo. Ḍaṃsādīsu ḍaṃsāti piṅgalamakkhikā. Makasāti sabbamakkhikā, sarīsapāti ye keci saritvā gacchanti. Rissamānoti ruppamāno, ghaṭṭiyamāno. Mīyamānoti maramāno. Ayaṃ, bhikkhaveti, bhikkhave, ayaṃ muddādīhi jīvikakappanaṃ āgamma sītādipaccayo ābādho. Kāmānaṃ ādīnavoti kāmesu upaddavo, upassaggoti attho. Sandiṭṭhikoti paccakkho sāmaṃ passitabbo. Dukkhakkhandhoti dukkharāsi. Kāmahetūtiādīsu paccayaṭṭhena kāmā assa hetūti kāmahetu. Mūlaṭṭhena kāmā nidānamassāti kāmanidāno. Liṅgavipallāsena pana kāmanidānanti vutto. Kāraṇaṭṭhena kāmā adhikaraṇaṃ assāti kāmādhikaraṇo. Liṅgavipallāseneva pana kāmādhikaraṇanti vutto. Kāmānameva hetūti idaṃ niyamavacanaṃ, kāmapaccayā uppajjatiyevāti attho.

“农夫”是指农务活动。贸易指从小腿贸易、地面贸易等各种商业路径。放牧则为自己或者他人放牧牛羊，以赚取五种放牧生活资粮。守卫者指持器械守护。宫廷侍者即持兵器执行王室任务之人。各类手工技艺称为持有全套工具的工匠。所谓“前凉”即如荷叶之盖，意谓覆盖或遮蔽。谓为酷暑所困也。同理对寒冷亦是如此。蚊与其他昆虫中，红蚊特指一种。蜜蜂即所有蜜蜂，水蛇为部分以此水中行走的蛇类。被盗即财物被抢。败灭即毁坏。此诸乃生活中因寒暑及环境导致的灾害。欲之不安及烦恼是所谓欲下陷，欲亦为根本原因。所说“因”即为欲因缘。因根本所以，欲即为其源。欲因离变，欲因之说则为异议。世间对欲基之争，即乡村治理、城市、地方军官、仪式官等均因欲不同而争执。谓摧毁。所谓持械毁坏田果。以弓箭集箭。双手各执一束箭。谓闯入之义。分裂于关节处。指车辆翻覆。指战斗激烈。此诸即故，欲亦随缘而生，谓因缘注定欲生。

Uṭṭhahatoti ājīvasamuṭṭhāpakavīriyena uṭṭhahantassa. Ghaṭatoti taṃ vīriyaṃ pubbenāparaṃ ghaṭentassa. Vāyamatoti vāyāmaṃ parakkamaṃ payogaṃ karontassa. Nābhinipphajjantīti na nipphajjanti, hatthaṃ nābhiruhanti. Socatīti citte uppannabalavasokena socati. Kilamatīti kāye uppannadukkhena kilamati. Paridevatīti vācāya paridevati. Urattāḷinti uraṃ tāḷetvā. Kandatīti rodati. Sammohaṃ āpajjatīti visaññī viya sammūḷho hoti. Moghanti tucchaṃ. Aphaloti nipphalo. Ārakkhādhikaraṇanti ārakkhakāraṇā. Kintīti kena nu kho upāyena. Yampi meti yampi mayhaṃ kasikammādīni katvā uppāditaṃ dhanaṃ ahosi. Tampi no natthīti tampi amhākaṃ idāni natthi.

“起立”谓以生活费发起力量向上活动。揉搓为此前后反复劳作。努力遂为增强努力，执着为不松手。悲伤谓心中生起懊恼之苦。身体苦称身体中之痛苦。言语悲叹即为用言语表示伤痛。拍打身体。哭泣。迷乱如痴迷，迷惑。虚空之意。无果者曰无果。防护之意。此谓何以如此？此是对从事农活等职业所得财产，以及今余财产之所云。

§168

168.Puna caparaṃ, bhikkhave, kāmahetūtiādināpi kāraṇaṃ dassetvāva ādīnavaṃ dīpeti. Tattha kāmahetūti kāmapaccayā rājānopi rājūhi vivadanti. Kāmanidānanti bhāvanapuṃsakaṃ, kāme nidānaṃ katvā vivadantīti attho. Kāmādhikaraṇantipi bhāvanapuṃsakameva, kāme adhikaraṇaṃ katvā vivadantīti attho. Kāmānameva hetūti gāmanigamanagarasenāpatipurohitaṭṭhānantarādīnaṃ kāmānameva hetu vivadantīti attho. Upakkamantīti paharanti. Asicammanti asiñceva kheṭakaphalakādīni ca. Dhanukalāpaṃ sannayhitvāti dhanuṃ gahetvā sarakalāpaṃ sannayhitvā. Ubhatobyūḷanti ubhato rāsibhūtaṃ. Pakkhandantīti pavisanti. Usūsūti kaṇḍesu. Vijjotalantesūti viparivattantesu. Te tatthāti te tasmiṃ saṅgāme.

168. 再次，以欲因缘等为理由阐明烦恼。所谓欲因缘者，彼欲所缘，国王与臣下亦争执于此。欲因人生者谓幼童以此为因互相争辩。所谓欲所缘者，意谓人生以欲为所缘而生争执。欲名称因者为人生以此欲而相争辩。所谓毁坏为攻击，所谓砍伐为采伐田果物等，以弓集箭为备战。双手各持一束箭，谓于战争中。冲突乃进入争斗。风箱意谓火起处，引申为逆风之意。此即其处、其时之战斗也。

Addāvalepanāupakāriyoti cettha manussā pākārapādaṃ assakhurasaṇṭhānena iṭṭhakāhi cinitvā upari sudhāya limpanti. Evaṃ katā pākārapādā upakāriyoti vuccanti. Tā tintena kalalena sittā addāvalepanā nāma honti. Pakkhandantīti tāsaṃ heṭṭhā tikhiṇaayasūlādīhi vijjhīyamānāpi pākārassa picchilabhāvena ārohituṃ asakkontāpi upadhāvantiyeva. Chakaṇakāyāti kuthitagomayena. Abhivaggenāti satadantena. Taṃ aṭṭhadantākārena katvā ‘‘nagaradvāraṃ bhinditvā pavisissāmā’’ti āgate uparidvāre ṭhitā tassa bandhanayottāni chinditvā tena abhivaggena omaddanti.

所谓挖掘掘井的辅助，指的是人们用木棍等工具反复用棒击砸井口之石，选定地点后在上面涂抹牛奶。如此施行的井口，称为有辅助的井口。用三根煤炭小棍涂抹的井口，即称为挖掘掘井的辅助。所谓“挖掘”，是那些即使被细锐的箭头所射刺，也因井口含有滑润质，所以无法登上井口，只好沿着井口四下窜扰的人们。所谓“车轮身”，是用牛粪制作的轮子。所谓“破门”，是用有八牙的锯片做成，使得他们说“要破坏城门进入”的时候，到来时在城门之外将门上的木制枷锁割断，凭借此破门器使门被破坏。

§169

169.Sandhimpi chindantīti gharasandhimpi chindanti. Nillopanti gāme paharitvā mahāvilopaṃ karonti. Ekāgārikanti paṇṇāsamattāpi saṭṭhimattāpi parivāretvā jīvaggāhaṃ gahetvā āharāpenti. Paripanthepi tiṭṭhantīti panthadūhanakammaṃ karonti. Aḍḍhadaṇḍakehīti muggarehi pahārasādhanatthaṃ vā catuhatthadaṇḍaṃ dvedhā chetvā gahitadaṇḍakehi. Bilaṅgathālikanti kañjiyaukkhalikammakāraṇaṃ, taṃ karontā sīsakapālaṃ uppāṭetvā tattaṃ ayoguḷaṃ saṇḍāsena gahetvā tattha pakkhipanti, tena matthaluṅgaṃ pakkuthitvā upari uttarati. Saṅkhamuṇḍikanti saṅkhamuṇḍakammakāraṇaṃ, taṃ karontā uttaroṭṭhaubhatokaṇṇacūḷikagaḷavāṭaparicchedena cammaṃ chinditvā sabbakese ekato gaṇṭhiṃ katvā daṇḍakena vallitvā uppāṭenti, saha kesehi cammaṃ uṭṭhahati. Tato sīsakaṭāhaṃ thūlasakkharāhi ghaṃsitvā dhovantā saṅkhavaṇṇaṃ karonti.

169.所谓“断缝”，就是切断屋舍之间的结合部分。进入乡村后用各种工具破坏，做大规模的毁坏。所谓“守一头者”，即人数约五十至六十人，围绕目标生命体，将其捕获驮运。所谓“守路”，是指在道路上站立，担任截杀任务。所谓“分叉杖”，是用藤条或棍棒作为攻击或击打的工具，将四尺长的木棒劈成两半，成为把握用的杖类。所谓“蚂蚁锹”，是类似锹形的工具，用以掘土。使用时他们掀开人的头骨，将未融合的颅骨小块用木棒投入土堆。如此反复敲击，头骨被运至上方。所谓“敲骨器”，是制作成敲骨使用的工具。他们用锋利的刀割断皮肤后，将所有头发系成一把，用木棍敲击此发束使其松散，连同头发皮肤一同掀起。此后，用粗砂石摩擦把头骨磨亮清洁。

Rāhumukhanti rāhumukhakammakāraṇaṃ, taṃ karontā saṅkunā mukhaṃ vivaritvā antomukhe dīpaṃ jālenti . Kaṇṇacūḷikāhi vā paṭṭhāya mukhaṃ nikhādanena khaṇanti. Lohitaṃ paggharitvā mukhaṃ pūreti. Jotimālikanti sakalasarīraṃ telapilotikāya veṭhetvā ālimpanti. Hatthapajjotikanti hatthe telapilotikāya veṭhetvā dīpaṃ viya jālenti. Erakavattikanti erakavattakammakāraṇaṃ, taṃ karontā gīvato paṭṭhāya cammabaddhe kantitvā gopphake ṭhapenti. Atha naṃ yottehi bandhitvā kaḍḍhanti. So attano cammabaddhe akkamitvā akkamitvā patati. Cīrakavāsikanti cīrakavāsikakammakāraṇaṃ, taṃ karontā tatheva cammabaddhe kantitvā kaṭiyaṃ ṭhapenti. Kaṭito paṭṭhāya kantitvā gopphakesu ṭhapenti. Uparimehi heṭṭhimasarīraṃ cīrakanivāsananivatthaṃ viya hoti. Eṇeyyakanti eṇeyyakakammakāraṇaṃ. Taṃ karontā ubhosu kapparesu ca jāṇūsu ca ayavalayāni datvā ayasūlāni koṭṭenti. So catūhi ayasūlehi bhūmiyaṃ patiṭṭhahati. Atha naṃ parivāretvā aggiṃ karonti. ‘‘Eṇeyyako jotipariggaho yathā’’ti āgataṭṭhānepi idameva vuttaṃ. Taṃ kālena kālaṃ sūlāni apanetvā catūhi aṭṭhikoṭīhiyeva ṭhapenti. Evarūpā kāraṇā nāma natthi.

所谓“拉胡面”，是进行拉胡面制作的活动，他们用绳索绑紧嘴唇，在嘴巴里面点燃灯火。用耳骨或条布做成钩子钩拨嘴部。涂抹红色颜料充满面部。所谓“光环”，是涂抹有油脂的粉末覆盖全身，然后在体表涂画花纹。所谓“手灯”，是涂抹油脂后像点灯一样照亮手掌。所谓“颈环搪器”，是缠绕颈部，皮肤紧束的工具，挂上钩刺装置。之后用绳索将其系牢并猛地扯断，使挂钩钩住的皮肤被撕裂。所谓“千层衣”，是系扎成千层的衣物，他们同样用绳索坚固捆绑，并置于环扣上，好像破皮之衣般。此衣物上下覆盖身体，像是破布做成的。所谓“钢钉”，是把铁钉分别刺入双足脚趾与胫骨中，再用铁锤锻打。此人由此稳稳立于地面。随后转身围起篝火。此时执筒者已受该火焰照明，名曰《钢钉火》。此处所述的类似工具活动并无他因。

Baḷisamaṃsikanti ubhatomukhehi baḷisehi paharitvā cammamaṃsanhārūni uppāṭenti. Kahāpaṇikanti sakalasarīraṃ tiṇhāhi vāsīhi koṭito paṭṭhāya kahāpaṇamattaṃ kahāpaṇamattaṃ pātentā koṭṭenti. Khārāpatacchikanti sarīraṃ tattha tattha āvudhehi paharitvā kocchehi khāraṃ ghaṃsanti. Cammasaṃsanhārūni paggharitvā savanti. Aṭṭhikasaṅkhalikāva tiṭṭhati. Palighaparivattikanti ekena passena nipajjāpetvā kaṇṇacchidde ayasūlaṃ koṭṭetvā pathaviyā ekābaddhaṃ karonti. Atha naṃ pāde gahetvā āvijjhanti. Palālapīṭhakanti cheko kāraṇiko chavicammaṃ acchinditvā nisadapotehi aṭṭhīni bhinditvā kesesu gahetvā ukkhipanti. Maṃsarāsiyeva hoti, atha naṃ keseheva pariyonandhitvā gaṇhanti. Palālavaṭṭiṃ viya katvā pana veṭhenti. Sunakhehipīti katipayāni divasāni āhāraṃ adatvā chātakehi sunakhehi khādāpenti. Te muhuttena aṭṭhisaṅkhalikameva karonti. Samparāyikoti samparāye dutiyattabhāve vipākoti attho.

所谓“刻骨刀”，是用两边带锋利刀刃的刀剑，击打皮肤与肌肉，剥离肉层。所谓“零钱袋”，是将整身用三层布固定好，每次只掉落少许零钱，然后聚拢成袋。所谓“粗皮锥”，是将身体各处用器械击打，将尖锐硬物刺入，摩擦产生粗糙皮肤。涂抹油膏后按摩。形成带骨手镯。所谓“轮锯石”，是用单手推动，将铁钉扭转切断耳朵下方皮肤，然后分割皮肤，将所有头发聚为一束，用棍棒敲击使其松散。接着用大刀用砂石将头骨洗净研磨。所谓“乱发床”，是由切割头发而成的类似肉片状物，用手抓取头发成束，用草叶一束束扎起来。形如发簇。所谓“豺狼骨”，是指数日不食，吞食类似豺狼样皮肤残渣，用拳头施力，连续击打八带骨链。所谓“轮回者”，指经历第二世人间生命果报者。

§170

170.Chandarāgavinayo chandarāgappahānanti nibbānaṃ. Nibbānañhi āgamma kāmesu chandarāgo vinīyati ceva pahīyati ca, tasmā nibbānaṃ chandarāgavinayo chandarāgappahānanti ca vuttaṃ. Sāmaṃ vā kāme parijānissantīti sayaṃ vā te kāme tīhi pariññāhi parijānissanti. Tathattāyāti tathabhāvāya. Yathāpaṭipannoti yāya paṭipadāya paṭipanno.

170.贪欲与嗔恚的规诫，即是对贪欲嗔恚的摈弃，即是涅槃。确言：涅槃的到来时，贪欲嗔恚既被消除又被放弃。因此说涅槃是对贪欲嗔恚的根本废除和离弃。普通人因自得的三种智慧能认识世间诸欲。所谓“如实”，即诸法之本来面目。所谓“照行”，即以特定修行方法真实践行。

§171

171.Khattiyakaññāvātiādi aparittena vipulena kusalena gahitapaṭisandhikaṃ vatthālaṅkārādīni labhanaṭṭhāne nibbattaṃ dassetuṃ vuttaṃ. Pannarasavassuddesikāti pannarasavassavayā. Dutiyapadepi eseva nayo. Vayapadesaṃ kasmā gaṇhāti? Vaṇṇasampattidassanatthaṃ. Mātugāmassa hi duggatakule nibbattassāpi etasmiṃ kāle thokaṃ thokaṃ vaṇṇāyatanaṃ pasīdati. Purisānaṃ pana vīsativassakāle pañcavīsativassakāle pasannaṃ hoti. Nātidīghātiādīhi chadosavirahitaṃ sarīrasampattiṃ dīpeti. Vaṇṇanibhāti vaṇṇoyeva.

171.所谓“贵族之女”等，指以丰富美德而无所私藏，深得广度功德，具备身业辉煌装饰，在布施所得场所安住隐逸。所谓“十五年净修者”，即实为十五年之产业。第二句中“如此归纳”，谓综摄而言。被采纳的取舍为何？为彰显风度与美德。虽有恶人之乡，亦渐现诸多美好色相；男人在二十岁到二十五岁之间，光芒熠熠。其身体无过长及污染，纯净呈显其福报。美色之光明，正如辞义本身。

Jiṇṇanti jarājiṇṇaṃ. Gopānasivaṅkanti gopānasī viya vaṅkaṃ. Bhogganti bhaggaṃ, imināpissa vaṅkabhāvameva dīpeti. Daṇḍaparāyaṇanti daṇḍapaṭisaraṇaṃ daṇḍadutiyaṃ. Pavedhamānanti kampamānaṃ. Āturanti jarāturaṃ. Khaṇḍadantanti jiṇṇabhāvena khaṇḍitadantaṃ. Palitakesanti paṇḍarakesaṃ. Vilūnanti luñcitvā gahitakesaṃ viya khallāṭaṃ. Khalitasiranti mahākhallāṭasīsaṃ. Valinanti sañjātavaliṃ. Tilakāhatagattanti setakāḷatilakehi vikiṇṇasarīraṃ. Ābādhikanti byādhikaṃ. Dukkhitanti dukkhapattaṃ.

“老朽”是指衰老的状态。如同护床之柱弯曲，护棚之柱亦弯曲。享用莫大福乐，正是因为具此弯曲之性。所谓“恃杖”者，意即依怙于杖、杖的依靠、属于杖的杖。跛行者，是指行走时颤抖摇摆。病人，是指老年病患。断牙者，是指因年迈而残缺的牙齿。白发者，即白色的头发。秃头者，如同剥落而抓取的头发般赤裸。秃顶者，指大规模秃顶的头皮。生结者，为因生长而形成的结节。额纹苍老者，意为白发散布于额头纹路形成的身体。患病者，泛指疾病。痛苦者，则指受到痛苦者。

Bāḷhagilānanti adhimattagilānaṃ. Sivathikāya chaḍḍitanti āmakasusāne pātitaṃ. Sesamettha satipaṭṭhāne vuttameva. Idhāpi nibbānaṃyeva chandarāgavinayo.

“愚痴多病者”，指极其多病之人。因脱离盲目烦恼而抛弃的疾病。上述诸苦，皆以此为念修习的依据。即使此时，涅槃亦是对贪欲与嗔恨的断除。

§173

173.Neva tasmiṃ samaye attabyābādhāyāti tasmiṃ samaye attanopi dukkhatthāya na ceteti. Abyābajjhaṃyevāti niddukkhameva .

173.谓“此时无自我苦恼”，意指此时自己亦不因苦而生恼乱。所谓无烦恼者，即无痛苦本体。

§174

174.Yaṃ, bhikkhave, vedanā aniccāti, bhikkhave, yasmā vedanā aniccā, tasmā ayaṃ aniccādiākārova vedanāya ādīnavoti attho, nissaraṇaṃ vuttappakāramevāti.

174.比库啊，苦受乃无常，因苦受无常，因此这苦受乃以无常等诸相为其本性，由此苦便生惧怖脱离的义理，意即此为解脱的根本。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《摧破戏论》中部注疏中。

Mahādukkhakkhandhasuttavaṇṇanā niṭṭhitā. · 《大苦蕴经》注释结束。

4. Cūḷadukkhakkhandhasuttavaṇṇanā四、《小苦蕴经》注释。

§175

175.Evaṃme sutanti cūḷadukkhakkhandhasuttaṃ. Tattha sakkesūti evaṃnāmake janapade. So hi janapado sakyānaṃ rājakumārānaṃ vasanaṭṭhānattā sakyātveva saṅkhyaṃ gato. Sakyānaṃ pana uppatti ambaṭṭhasutte āgatāva. Kapilavatthusminti evaṃnāmake nagare. Tañhi kapilassa isino nivāsaṭṭhāne katattā kapilavatthūti vuttaṃ, taṃ gocaragāmaṃ katvā. Nigrodhārāmeti nigrodho nāma sakko, so ñātisamāgamakāle kapilavatthuṃ āgate bhagavati attano ārāme vihāraṃ kāretvā bhagavato niyyātesi, tasmiṃ viharatīti attho. Mahānāmoti anuruddhattherassa bhātā bhagavato cuḷapituputto. Suddhodano sukkodano sakkodano dhotodano amitodanoti ime pañca janā bhātaro. Amitā nāma devī tesaṃ bhaginī. Tissatthero tassā putto. Tathāgato ca nandatthero ca suddhodanassa puttā, mahānāmo ca anuruddhatthero ca sukkodanassa. Ānandatthero amitodanassa, so bhagavato kaniṭṭho. Mahānāmo mahallakataro sakadāgāmī ariyasāvako.

175.此谓听闻《小苦蕴经》。经中有“Sakke”者，示意名为萨迦地区之境地。此地为萨迦族王子们的生所地，是因归属萨迦而得名。萨迦族的起源见于《伽毗跋陀经》，其地名为“伽毗跋陀”城市。此城因伽毗国王的帝王住所而得名，形成畜牧村落。所谓“尼拘陀王”即为萨咖天帝，此天帝曾在伽毗城与世尊恭敬集会，设立其寺院，世尊便在那里修行。这意涵其所住之地。所谓“大名者”，是阿努律陀长老的弟弟，世尊的小舅子。苏多陀、苏苦陀、萨苦陀、陀吒陀、阿蜜陀陀是五位兄长。阿蜜陀陀是她们的姊妹。提萨长老是其子。佛陀和难陀长老是苏苦陀之子，大名是阿努律陀长老的别名，苏苦陀也是如此。阿难长老是阿蜜陀陀的儿子，他比世尊小。大名是位年幼且未来可望究竟阿拉汉的圣弟子。

Dīgharattanti mayhaṃ sakadāgāmiphaluppattito paṭṭhāya cirarattaṃ jānāmīti dasseti. Lobhadhammāti lobhasaṅkhātā dhammā, nānappakārakaṃ lobhaṃyeva sandhāya vadati. Itaresupi dvīsu eseva nayo. Pariyādāya tiṭṭhantīti khepetvā tiṭṭhanti. Idañhi pariyādānaṃ nāma ‘‘sabbaṃ hatthikāyaṃ pariyādiyitvā sabbaṃ assakāyaṃ sabbaṃ rathakāyaṃ sabbaṃ pattikāyaṃ pariyādiyitvā jīvantaṃyeva naṃ osajjeyya’’nti (saṃ. ni. 1.126) ettha gahaṇe āgataṃ. ‘‘Aniccasaññā, bhikkhave, bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’ti (saṃ. ni. 3.102) ettha khepane. Idhāpi khepane adhippetaṃ. Tena vuttaṃ ‘‘pariyādiyitvāti khepetvā’’ti.

长久者，意指我已领悟到现生中得果，乃至长久存在。所谓贪法，是指由贪欲构成的诸法，特指助长贪欲的种种行相。还有其他两者亦同此理。“守护而立”，即摒除阻碍而保持。这里“守护”之义是“摈弃并持守”。经中有云：“以象牙成的树枝加以守护，以所有而有的手足、车马、衣物等全部守护，不应以活物伤害它们。”此为严守之意。又云：“比库们，修习无常观能广泛抑制一切欲爱。”此处“摈弃”与前文守护是一致的。此地的“摈弃”意为“摒弃去除”之义。故云“守护者谓摒弃者。”

Yena me ekadā lobhadhammāpīti yena mayhaṃ ekekasmiṃ kāle lobhadhammāpi cittaṃ pariyādāya tiṭṭhantīti pucchati. Ayaṃ kira rājā ‘‘sakadāgāmimaggena lobhadosamohā niravasesā pahīyantī’’ti saññī ahosi, ayaṃ ‘‘appahīnaṃ me atthī’’tipi jānāti, appahīnakaṃ upādāya pahīnakampi puna pacchatovāvattatīti saññī hoti. Ariyasāvakassa evaṃ sandeho uppajjatīti? Āma uppajjati. Kasmā? Paṇṇattiyā akovidattā. ‘‘Ayaṃ kileso asukamaggavajjho’’ti imissā paṇṇattiyā akovidassa hi ariyasāvakassapi evaṃ hoti. Kiṃ tassa paccavekkhaṇā natthīti? Atthi. Sā pana na sabbesaṃ paripuṇṇā hoti. Eko hi pahīnakilesameva paccavekkhati. Eko avasiṭṭhakilesameva, eko maggameva, eko phalameva, eko nibbānameva. Imāsu pana pañcasu paccavekkhaṇāsu ekaṃ vā dve vā no laddhuṃ na vaṭṭati. Iti yassa paccavekkhaṇā na paripuṇṇā, tassa maggavajjhakilesapaṇṇattiyaṃ akovidattā evaṃ hoti.

有一次有人问我，所谓贪欲之心，是指在我某一时刻，心中全然生起贪欲之念并停留不去吗？这人误以为国王所说『过去世行善因，贪嗔痴等烦恼便全然断除』是指烦恼完全未生，他认为自己是『未断除的』，但又知『未断除』之烦恼依缘起时还会复发，因此产生疑惑。阿拉汉弟子是否会生此疑恼？确实会。那么为什么呢？因他们属于语定义理上不精通者。他们因语定义理上不精通，阿拉汉弟子中也会生此疑惑。难道不观察缘起之理吗？是有观察，只是未尽圆满。因为观察的时候，只观察某一被断烦恼，某一余留烦恼，某一道，某一果，某一涅槃诸法。在这五种观察种类中，只得一二种观察不完全圆满的情况就有。因其观察不具圆满，故其于断除烦恼之路径的语定义理显得不精通。

§176

176.Soeva kho teti soyeva lobho doso moho ca tava santāne appahīno, tvaṃ pana pahīnasaññī ahosīti dasseti. So ca hi teti so tuyhaṃ lobhadosamohadhammo. Kāmeti duvidhe kāme. Na paribhuñjeyyāsīti mayaṃ viya pabbajeyyāsīti dasseti.

所谓三者即是贪、嗔、痴，这三者于你一族中已被断除，因此你自以为是断除者。这里所说的‘是’即是你的贪、嗔、痴之法。这个‘何为’从二种角度说——它不应当享用（亦即不再为烦恼所染缠），反之我们像是将出家之人那样看待。

§177

177.Appassādāti parittasukhā. Bahudukkhāti diṭṭhadhammikasamparāyikadukkhamevettha bahukaṃ. Bahupāyāsāti diṭṭhadhammikasamparāyiko upāyāsakilesoyevettha bahu. Ādīnavoti diṭṭhadhammikasamparāyiko upaddavo. Ettha bhiyyoti etesu kāmesu ayaṃ ādīnavoyeva bahu. Assādo pana himavantaṃ upanidhāya sāsapo viya appo, parittako. Iti cepi mahānāmāti mahānāma evaṃ cepi ariyasāvakassa. Yathābhūtanti yathāsabhāvaṃ. Sammā nayena kāraṇena paññāya suṭṭhu diṭṭhaṃ hotīti dasseti. Tattha paññāyāti vipassanāpaññāya, heṭṭhāmaggadvayañāṇenāti attho. Socāti so eva maggadvayena diṭṭhakāmādīnavo ariyasāvako. Pītisukhanti iminā sappītikāni dve jhānāni dasseti. Aññaṃ vā tato santataranti tato jhānadvayato santataraṃ aññaṃ uparijhānadvayañceva maggadvayañca. Neva tāva anāvaṭṭī kāmesu hotīti atha kho so dve magge paṭivijjhitvā ṭhitopi ariyasāvako upari jhānānaṃ vā maggānaṃ vā anadhigatattā neva tāva kāmesu anāvaṭṭī hoti, anāvaṭṭino anābhogo na hoti. Āvaṭṭino sābhogoyeva hoti. Kasmā? Catūhi jhānehi vikkhambhanappahānassa, dvīhi maggehi samucchedappahānassa abhāvā.

“安稳”即是次第的快乐，“多苦”是指见法中包含众多痛苦而生的痛苦，“多苦惱”是指从见法中衍生的烦恼苦恼，“患难”是见法中生起的侵害。于这里，这“患难”尤为多见于欲法（诸欲）。“失望”比作山上的积雪不断融化，如此不稳，不持久。因此也称“大名”，指阿拉汉弟子能够正确以正智准确观察现法现象。如实晓得事理真相。这里的智慧是指观慧，由下带上两种路径之智之意。忧愁者即是通过两道圣谛之法识得见法中烦恼的患难苦恼。喜乐乃以此二入为所摄持的两种禅那。其余诸法则相继于此两禅或上禅道。如若此尚不浸染欲法，那么阿拉汉即不落于上禅，亦不落于圣道，一切欲法不生。若已生，则不善不利。此安住，是因为借四禅斩断牵挂，二道悉除烦恼之故。

Mayhampikhoti na kevalaṃ tuyheva, atha kho mayhampi. Pubbeva sambodhāti maggasambodhito paṭhamatarameva. Paññāya sudiṭṭhaṃ hotīti ettha orodhanāṭakā pajahanapaññā adhippetā. Pītisukhaṃ nājjhagamanti sappītikāni dve jhānāni na paṭilabhiṃ. Aññaṃ vā tato santataranti idha upari jhānadvayaṃ ceva cattāro ca maggā adhippetā. Paccaññāsinti paṭiaññāsiṃ.

“于我们而言，不只是你的功德，我也有。”曾自觉已证道，是指已于第一道觉悟。智慧明了，能够摒弃阻碍。快乐是指未达的两种禅，不曾获得此快。其余诸法则相承于此二禅及四道。所谓了知即已了悟。

§179

179.Ekamidāhaṃ mahānāma samayanti kasmā āraddhaṃ? Ayaṃ pāṭiyekko anusandhi. Heṭṭhā kāmānaṃ assādopi ādīnavopi kathito , nissaraṇaṃ na kathitaṃ, taṃ kathetuṃ ayaṃ desanā āraddhā. Kāmasukhallikānuyogo hi eko anto attakilamathānuyogo ekoti imehi antehi muttaṃ mama sāsananti upari phalasamāpattisīsena sakalasāsanaṃ dassetumpi ayaṃ desanā āraddhā.

一次大名（此处指说法与观察之次第）奠定缘何？这是单独掘出的问题。下文讲到欲苦以及忧患，却未讲解解脱之道，这是那次说法的目的。由于对欲乐之苦不断聚集和我执之苦单位的一种解脱，此说同时宣示了整个教法以果位的成就。故此说是开端。

Gijjhakūṭe pabbateti tassa pabbatassa gijjhasadisaṃ kūṭaṃ atthi, tasmā gijjhakūṭoti vuccati. Gijjhā vā tassa kūṭesu nivasantītipi gijjhakūṭoti vuccati. Isigilipasseti isigilipabbatassa passe. Kāḷasilāyanti kāḷavaṇṇe piṭṭhipāsāṇe. Ubbhaṭṭhakā hontīti uddhaṃyeva ṭhitakā honti anisinnā. Opakkamikāti ubbhaṭṭhakādinā attano upakkamena nibbattitā. Nigaṇṭho, āvusoti aññaṃ kāraṇaṃ vattuṃ asakkontā nigaṇṭhassa upari pakkhipiṃsu. Sabbaññū sabbadassāvīti so amhākaṃ satthā atītānāgatapaccuppannaṃ sabbaṃ jānāti passatīti dasseti. Aparisesaṃ ñāṇadassanaṃ paṭijānātīti so amhākaṃ satthā aparisesaṃ dhammaṃ jānanto aparisesasaṅkhātaṃ ñāṇadassanaṃ paṭijānāti, paṭijānanto ca evaṃ paṭijānāti ‘‘carato ca me tiṭṭhato ca…pe… paccupaṭṭhita’’nti. Tattha satatanti niccaṃ. Samitanti tasseva vevacanaṃ.

所谓鳖峰山，是指山峰形似鳖背之峰，因此名曰鳖峰。因鳖类喜欢栖息于峰顶，亦称。伊西吉利峰是鳖峰背面山的称谓。黑石峰名因山上覆以黑色片石。上升峰是指峰顶直立向上，不能坐卧的山。‘上升’释为自身向上的运动。于此山中，乃有曾试图教导但不成功的尼拘陀人聚集。释者如佛所说全知者、现见者，晓归觉者过去未来诸法悉皆了知，具足无碍智慧的显示。具有完全的知识与见解，因而说‘行住亦全在我……’其中的‘恒常’即为持久，‘相似’为其谦卑表达。

§180

180.Kiṃ pana tumhe, āvuso, nigaṇṭhā jānātha ettakaṃ vā dukkhaṃ nijjiṇṇanti idaṃ bhagavā puriso nāma yaṃ karoti, taṃ jānāti. Vīsatikahāpaṇe iṇaṃ gahetvā dasa datvā ‘‘dasa me dinnā dasa avasiṭṭhā’’ti jānāti, tepi datvā ‘‘sabbaṃ dinna’’nti jānāti. Khettassa tatiyabhāgaṃ lāyitvā ‘‘eko bhāgo lāyito, dve avasiṭṭhā’’ti jānāti. Puna ekaṃ lāyitvā ‘‘dve lāyitā, eko avasiṭṭho’’ti jānāti. Tasmimpi lāyite ‘‘sabbaṃ niṭṭhita’’nti jānāti, evaṃ sabbakiccesu katañca akatañca jānāti, tumhehipi tathā ñātabbaṃ siyāti dasseti. Akusalānaṃ dhammānaṃ pahānanti iminā akusalaṃ pahāya kusalaṃ bhāvetvā suddhantaṃ patto nigaṇṭho nāma tumhākaṃ sāsane atthīti pucchati.

180.兄弟，你们这些外道若知此教法中所言此人名为世尊，他所作所为他皆晓得，怎会承受如此多苦？譬如二十五个铜钱，一人取去一枚，余十枚依旧留存，他知自己有十枚已余；若两枚已取，余八枚，他知余有八枚；复一枚已取，余七枚知之；三枚皆取时，他知已无剩余。如此对诸多事务，有所为也有所不为皆了然于心。外道问此教法中的清净者外道，欲离恶业弃恶从善则得清净，发问其意为何？

Evaṃ santeti tumhākaṃ evaṃ ajānanabhāve sati. Luddāti luddācārā. Lohitapāṇinoti pāṇe jīvitā voropentā lohitena makkhitapāṇino. Pāṇaṃ hi hanantassapi yassa lohitena pāṇi na makkhiyati , sopi lohitapāṇītveva vuccati. Kurūrakammantāti dāruṇakammā. Mātari pitari dhammikasamaṇabrāhmaṇādīsu ca katāparādhā. Māgavikādayo vā kakkhaḷakammā.

在此文义中，“如此”是指你们的无知状态。“鲁达”意为粗鲁恶劣的行为。“红手”意谓手上满是染血之人，常因手中带血而污秽。即使杀害者若手不被血染，也称之为红手。残忍苦痛之业乃是如此。对父母、正法婆罗门和沙门等的犯罪，俗称为具残忍业者。

Na kho, āvuso, gotamāti idaṃ nigaṇṭhā ‘‘ayaṃ amhākaṃ vāde dosaṃ deti, mayampissa dosaṃ āropemā’’ti maññamānā ārabhiṃsu. Tassattho, ‘‘āvuso, gotama yathā tumhe paṇītacīvarāni dhārentā sālimaṃsodanaṃ bhuñjantā devavimānavaṇṇāya gandhakuṭiyā vasamānā sukhena sukhaṃ adhigacchatha, na evaṃ sukhena sukhaṃ adhigantabbaṃ. Yathā pana mayaṃ ukkuṭikappadhānādīhi nānappakāraṇaṃ dukkhaṃ anubhavāma, evaṃ dukkhena sukhaṃ adhigantabba’’nti. Sukhena ca hāvusoti idaṃ sace sukhena ca sukhaṃ adhigantabbaṃ siyā. Rājā adhigaccheyyāti dassanatthaṃ vuttaṃ . Tattha māgadhoti magadharaṭṭhassa issaro. Seniyoti tassa nāmaṃ. Bimbīti attabhāvassa nāmaṃ. So tassa sārabhūto dassanīyo pāsādiko attabhāvasamiddhiyā bimbisāroti vuccati. Sukhavihāritaroti idaṃ te nigaṇṭhā rañño tīsu pāsādesu tividhavayehi nāṭakehi saddhiṃ sampattianubhavanaṃ sandhāya vadanti. Addhāti ekaṃsena. Sahasā appaṭisaṅkhāti sāhasaṃ katvā, appaccavekkhitvāva yathā ratto rāgavasena duṭṭho dosavasena mūḷho mohavasena bhāsati, evamevaṃ vācā bhāsitāti dasseti.

兄弟，外道始以为“果德玛使我们的论说受损，我们应将过犯归于他”，遂起争执。对此他说：“兄弟，果德玛如你们持净衣，食盐肉，有天宫之色香小屋舒适快乐安然自在，非如此安乐；如我们承受诸种如山岭重负之苦，以苦来换取乐。”所谓以苦得乐。这里“若以乐得乐”言谓若以乐可得安乐。此话为阐释王者得胜之义。此中的“摩揭陀”是国名，音译其王名叫“塞尼”。“毗弥”为自身之名，因显其身份被称为毗弥。此外道于三王宫中，以三种戏剧同乐，彼此庆贺共享欢乐，称之为“共集”。“加持”谓独自。迅速忘却所作所为，如愚痴嗔恨痴迷般发言，言语如此粗粝，谓之此类言语。

Tattha paṭipucchissāmīti tasmiṃ atthe pucchissāmi. Yathā vo khameyyāti yathā tumhākaṃ rucceyya. Pahotīti sakkoti.

现在将发问，就此事做询问：你们愿意宽恕吗？意谓你们心中是否喜欢宽恕？“Pahoti”意谓能、能为、能够。

Aniñjamānoti acalamāno. Ekantasukhaṃ paṭisaṃvedīti nirantarasukhaṃ paṭisaṃvedī. ‘‘Ahaṃ kho , āvuso, nigaṇṭhā pahomi…pe… ekantasukhaṃ paṭisaṃvedī’’ti idaṃ attano phalasamāpattisukhaṃ dassento āha. Ettha ca kathāpatiṭṭhāpanatthaṃ rājavāre satta ādiṃ katvā pucchā katā. Satta rattindivāni nappahotīti hi vutte cha pañca cattārīti sukhaṃ pucchituṃ hoti. Suddhavāre pana sattāti vutte puna cha pañca cattārīti vuccamānaṃ anacchariyaṃ hoti, tasmā ekaṃ ādiṃ katvā desanā katā. Sesaṃ sabbattha uttānatthamevāti.

“Aniñjamāno”谓不动摇、不变易。“Ekantasukhaṃ paṭisaṃvedi”谓恒久感得安乐。外道于是说：“我，兄弟们，为此外道，恒久感得安乐。”此话表述其自得之果乐。此中，为了培养正念，设于国王宫内七日初夜询问。因七昼夜未曾止息，故称七十五为安乐之量。于纯净七夜间，舍去无遗漏，故只设一日初夜而讲法。结论谓诸处皆为提升善法之所。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《摧破戏论》中部注疏中。

Cūḷadukkhakkhandhasuttavaṇṇanā niṭṭhitā. · 《小苦蕴经》注释结束。

5. Anumānasuttavaṇṇanā五、《推量经》注释。

§181

181.Evaṃme sutanti anumānasuttaṃ. Tattha bhaggesūti evaṃnāmake janapade, vacanattho panettha vuttānusāreneva veditabbo. Susumāragireti evaṃnāmake nagare. Tassa kira nagarassa vatthupariggahadivase avidūre udakarahade suṃsumāro saddamakāsi, giraṃ nicchāresi. Atha nagare niṭṭhite suṃsumāragiraṃ tvevassa nāmaṃ akaṃsu. Bhesakaḷāvaneti bhesakaḷānāmake vane. ‘‘Bhesagaḷāvane’’tipi pāṭho. Migadāyeti taṃ vanaṃ migapakkhīnaṃ abhayadinnaṭṭhāne jātaṃ, tasmā migadāyoti vuccati.

181.如是闻说，谓此为推论经文。其中「bhaggesūti」指名为巴格格斯的区域，须依经文所载义释之。云「Susumāragireti」名为苏苏摩拉山之地。其城镇靠近水边，有苏苏摩罗号山峦，山旁有水泽。于城中设立苏苏摩拉山名。所谓「Bhesakaḷāvaneti」指名为比萨迦兰之林。又三种读法「Bhesagaḷāvane」。谓「Migadāyeti」指依鹿禽等所居无畏之处名森林，故称为「Migadāya」。

Pavāretīti icchāpeti. Vadantūti ovādānusāsanivasena vadantu, anusāsantūti attho. Vacanīyomhīti ahaṃ tumhehi vattabbo, anusāsitabbo ovaditabboti attho. So ca hoti dubbacoti so ca dukkhena vattabbo hoti, vutto na sahati. Dovacassakaraṇehīti dubbacabhāvakārakehi upari āgatehi soḷasahi dhammehi. Appadakkhiṇaggāhī anusāsaninti yo hi vuccamāno tumhe maṃ kasmā vadatha, ahaṃ attano kappiyākappiyaṃ sāvajjānavajjaṃ atthānatthaṃ jānāmīti vadati. Ayaṃ anusāsaniṃ padakkhiṇato na gaṇhāti, vāmato gaṇhāti, tasmā appadakkhiṇaggāhīti vuccati.

“Pavāretīti”意为使产生欲求。称“Vadantūti”是劝导、教诲的意思，所以“anusāsantūti”的含义是劝导引导。至于“Vacanīyomhīti”，是说“我应当由汝等作意，应当奉行，应当教诲”的意思。此人即为“dubbaco”，即是难以相处的人，又称其为“dukkhena vattabbo”，意谓应当以痛苦为缘对待，因为其所说之言难以忍受。所谓“Dovacassakaraṇehīti”者，指涉及制造二重苦的十六种过失。称之为“Appadakkhiṇaggāhī anusāsanīti”，意即所谓“劝诫”者，是对所称“汝等为何对我如此教诲，我明了何为可为与不可为、何为法与非法”的自我认识与教导。此“劝诫”，因非心甘情愿接受正面接纳，反而心生抵触，为“Appadakkhiṇaggāhī”，反而从左（反向）依止，故称为“反向接受者”。

Pāpikānaṃ icchānanti lāmakānaṃ asantasambhavanapatthanānaṃ. Paṭippharatīti paṭiviruddho, paccanīko hutvā tiṭṭhati, apasādetīti kiṃ nu kho tuyhaṃ bālassa abyattassa bhaṇitena, tvampi nāma bhaṇitabbaṃ maññissasīti evaṃ ghaṭṭeti. Paccāropetīti, tvampi khosi itthannāmaṃ āpattiṃ āpanno, taṃ tāva paṭikarohīti evaṃ paṭiāropeti.

“Pāpikānaṃ icchānanti”是说恶人之欲，即如懈怠者之不安稳生起之心态。“Paṭippharatīti”意指相反对立或反抗之意。被质疑反驳时，若以轻蔑言辞反对，则称为“Apasādetīti”。若论及“岂可由愚者无端话语使汝不认为应当言说”，即是对反驳毫无把握的指责。所谓“Paccāropetīti”，即逆向指控之意，若对女性有过犯，即当否认这指控。如此称谓“Paṭiāropeti”，意即反指控。

Aññenaññaṃ paṭicaratīti aññena kāraṇena vacanena vā aññaṃ kāraṇaṃ vacanaṃ vā paṭicchādeti. ‘‘Āpattiṃ āpannosī’’ti vutte ‘‘ko āpanno, kiṃ āpanno, kismiṃ āpanno, kaṃ bhaṇatha, kiṃ bhaṇathā’’ti vā vadati. ‘‘Evarūpaṃ kiñci tayā diṭṭha’’nti vutte ‘‘na suṇāmī’’ti sotaṃ vā upaneti. Bahiddhā kathaṃ apanāmetīti ‘‘itthannāmaṃ āpattiṃ āpannosī’’ti puṭṭho ‘‘pāṭaliputtaṃ gatomhī’’ti vatvā puna ‘‘na tava pāṭaliputtagamanaṃ pucchāma, āpattiṃ pucchāmā’’ti vutte ‘‘tato rājagehaṃ gatomhī’’ti, rājagehaṃ vā yāhi brāhmaṇagehaṃ vā, āpattiṃ āpannosīti. Tattha me sūkaramaṃsaṃ laddhantiādīni vadanto kathaṃ bahiddhā vikkhipati.

“Aññenaññaṃ paṭicaratīti”意为相互之间推诿责任、言语间相互抵赖。举例说若明言某人因何而过失，则质问“谁犯过失？犯了何种过失？何处过失？当说何语？为何说？”等，称为“Āpattiṃ āpannosī”之责问。对方听而不闻，称为“na suṇāmī”。外人则怀疑为何欲避开责任，反复询问“此妇女果否犯过失？”使人如临其境，谁云“前往巴特利布邑”意在逃避指责，实为责任重大。众说纷纭，因此在外人耳中胡说八道。

Apadāneti attano cariyāya. Na sampāyatīti, āvuso, tvaṃ kuhiṃ vasasi, kaṃ nissāya vasasīti vā, yaṃ tvaṃ vadesi ‘‘mayā esa āpattiṃ āpajjanno diṭṭho’’ti. Tvaṃ tasmiṃ samaye kiṃ karosi, ayaṃ kiṃ karoti, kattha vā tvaṃ acchasi kattha vā ayantiādinā nayena cariyaṃ puṭṭho sampādetvā kathetuṃ na sakkoti.

“Apadāneti”即责难自身行为之意。“Na sampāyatīti”，意谓吾友汝因何而栖息、依止于何所？汝自言“吾见此过失生起”时，即为何处于何种境遇何以作此？诸如此类，因他人所引出言论，难以依其过失行为彻底讨论检点，即使被问及所在与随从之人，亦不能明言说明。

§183

183.Tatrāvusoti , āvuso, tesu soḷasasu dhammesu. Attanāva attānaṃ evaṃ anuminitabbanti evaṃ attanāva attā anumetabbo tuletabbo tīretabbo.

“183. Tatrāvusoti”，意即“吾友者”，指上述十六种过失行为之中，他人对于自己之过失，必须以自知自记的态度，辨明观察，不可放逸，应当详察并推敲反复切磋，审慎分辨。

§184

184.Paccavekkhitabbanti paccavekkhitabbo. Ahorattānusikkhināti divāpi rattimpi sikkhantena, ratiñca divā ca kusalesu dhammesu sikkhantena pītipāmojjameva uppādetabbanti attho.

『应省察』者，即当加以省察也。『昼夜学习者』者，谓无论白昼或夜晚皆勤加修学之人，意谓应于夜间与白昼在善法中修学，由此生起喜与悦也。

Acche vā udakapatteti pasanne vā udakabhājane. Mukhanimittanti mukhapaṭibimbaṃ. Rajanti āgantukarajaṃ. Aṅgaṇanti tattha jātakaṃ tilakaṃ vā piḷakaṃ vā. Sabbepime pāpake akusale dhamme pahīneti iminā sabbappahānaṃ kathesi. Kathaṃ? Ettakā akusalā dhammā pabbajitassa nānucchavikāti paṭisaṅkhānaṃ uppādayato hi paṭisaṅkhānappahānaṃkathitaṃ hoti. Sīlaṃ padaṭṭhānaṃ katvā kasiṇaparikammaṃ ārabhitvā aṭṭha samāpattiyo nibbattentassa vikkhambhanappahānaṃ kathitaṃ. Samāpattiṃ padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhentassa tadaṅgappahānaṃ kathitaṃ. Vipassanaṃ vaḍḍhetvā maggaṃ bhāventassa samucchedappahānaṃ kathitaṃ. Phale āgate paṭippassaddhippahānaṃ, nibbāne āgate nissaraṇappahānanti evaṃ imasmiṃ sutte sabbappahānaṃ kathitaṃva hoti.

或称为清净水，或称为清澈水器。面相的缘故者，谓面影像。流淌者，如来临生的不善生起。如院落者，指此处诞生的印记或花纹。诸如此类的恶不善法，皆应断除。何以故？不善法执着生起，断除即是离捨之义。修学者立戒作为根基，开始整治心境，此时讲述八种禅定会生起障碍的断除。立定禅定根基，增长智慧观照，此时讲述诸漏断除。增长观照，修持正道，此时讲述断尽烦恼。证入果位时，讲述修持令心安住的断除。入涅槃时，讲述最终解脱的断除。如此，本经中周详说尽一切断除之法。

Idañhi suttaṃ bhikkhupātimokkhaṃ nāmāti porāṇā vadanti. Idaṃ divasassa tikkhattuṃ paccavekkhitabbaṃ. Pāto eva vasanaṭṭhānaṃ pavisitvā nisinnena ‘‘ime ettakā kilesā atthi nu kho mayhaṃ natthī’’ti paccavekkhitabbā. Sace atthīti passati, tesaṃ pahānāya vāyamitabbaṃ. No ce passati, supabbajitosmīti attamanena bhavitabbaṃ. Bhattakiccaṃ katvā rattiṭṭhāne vā divāṭṭhāne vā nisīditvāpi paccavekkhitabbaṃ. Sāyaṃ vasanaṭṭhāne nisīditvāpi paccavekkhitabbaṃ. Tikkhattuṃ asakkontena dve vāre paccavekkhitabbaṃ. Dve vāre asakkontena pana avassaṃ ekavāraṃ paccavekkhitabbaṃ, appaccavekkhituṃ na vaṭṭatīti vadanti. Sesaṃ sabbattha uttānatthamevāti.

此经即古时所说的比库戒律。戒律每日当三时审视。暮时进入住宿处，端坐而观照自己，发问『此时存有何种烦恼执著否？』若见有，则当努力断除。若无，则应自我警觉，持正志行。食毕，昼夜端坐处仍须观照。晚间宿处亦当观照。三时若不能坚守，须在两日内审视。两日不断时，则至少一日须观照，不可一味松懈。谓此皆为了恒常振作修行。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部注释》。

Anumānasuttavaṇṇanā niṭṭhitā. · 《推量经》注释完毕。

6. Cetokhilasuttavaṇṇanā六、《心荒芜经》注释。

§185

185.Evaṃme sutanti cetokhilasuttaṃ. Tattha cetokhilāti cittassa thaddhabhāvā kacavarabhāvā khāṇukabhāvā. Cetaso vinibandhāti cittaṃ bandhitvā muṭṭhiyaṃ katvā viya gaṇhantīti cetaso vinibandhā. Vuddhintiādīsu sīlena vuddhiṃ, maggena viruḷhiṃ, nibbānena vepullaṃ. Sīlasamādhīhi vā vuddhiṃ, vipassanāmaggehi viruḷhiṃ, phalanibbānehi vepullaṃ. Satthari kaṅkhatīti satthu sarīre vā guṇe vā kaṅkhati. Sarīre kaṅkhamāno dvattiṃsavaralakkhaṇappaṭimaṇḍitaṃ nāma sarīraṃ atthi nu kho natthīti kaṅkhati, guṇe kaṅkhamāno atītānāgatapaccuppannajānanasamatthaṃ sabbaññutaññāṇaṃ atthi nu kho natthīti kaṅkhati. Vicikicchatīti vicinanto kicchati, dukkhaṃ āpajjati, vinicchetuṃ na sakkoti. Nādhimuccatīti evametanti adhimokkhaṃ na paṭilabhati. Na sampasīdatīti guṇesu otaritvā nibbicikicchabhāvena pasīdituṃ, anāvilo bhavituṃ na sakkoti. Ātappāyāti kilesasantāpakavīriyakaraṇatthāya. Anuyogāyāti punappunaṃ yogāya. Sātaccāyāti satatakiriyāya padhānāyāti padahanatthāya. Ayaṃ paṭhamo cetokhiloti ayaṃ satthari vicikicchāsaṅkhāto paṭhamo cittassa thaddhabhāvo, evametassa bhikkhuno appahīno hoti. Dhammeti pariyattidhamme ca paṭivedhadhamme ca. Pariyattidhamme kaṅkhamāno, tepiṭakaṃ buddhavacanaṃ caturāsīti dhammakkhandhasahassānīti vadanti, atthi nu kho etaṃ natthīti kaṅkhati. Paṭivedhadhamme kaṅkhamāno vipassanānissando maggo nāma, magganissando phalaṃ nāma, sabbasaṅkhārapaṭinissaggo nibbānaṃ nāmāti vadanti. Taṃ atthi nu kho natthīti kaṅkhati. Saṅghe kaṅkhatīti suppaṭipannotiādīnaṃ padānaṃ vasena evarūpaṃ paṭipadaṃ paṭipannā cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭhannaṃ puggalānaṃ samūhabhūto saṅgho nāma, so atthi nu kho natthīti kaṅkhati. Sikkhāya kaṅkhamāno adhisīlasikkhā nāma adhicittasikkhā nāma adhipaññāsikkhā nāmāti vadanti. Sā atthi nu kho natthīti kaṅkhati. Ayaṃ pañcamoti ayaṃ sabrahmacārīsu kopasaṅkhāto pañcamo cittassa thaddhabhāvo kacavarabhāvo khāṇukabhāvo.

185. 如是所听，为心障碍经。所谓心障，即心质坚固、迟缓、散乱。心束缚者，如有人握缚心意。增进者谓戒行增益，道生长谓慧增盛，涅槃广博谓证得广大。戒定增长，慧道旺盛，果涅槃广大。导师疑惑者，犹疑体、德行及疑心。故疑身者，怀疑三十二相肉身仍存否；疑德者，怀疑过去未来一切智慧是否周到；疑心则因观断难行而苦恼，无法断除烦恼。疑难难解者，烦恼难灭。无得安心者，虽知德行，心犹恐惧烦乱。精进者，为克服烦恼毒害，反复用功。恒志者，为常勤行。勤勉者，为精进。此即为初层心障，谓此比库断除此障即得清净。谓法即为所传教法。于所传教法疑者谓疑法，谓三藏为佛所说之法，有否则疑。于亲证法疑者，谓断惑所依之道、道所依之果、归断一切造作之涅槃，有否亦疑。于僧团疑者，谓善修行了达四圣谛之经行团体，有否疑之。于戒疑者，谓戒、定、慧三学，有无疑惑。此为第五种心障，亦谓比库疑惑、迟缓、散乱心。

§186

186. Vinibandhesu kāmeti vatthukāmepi kilesakāmepi. Kāyeti attano kāye. Rūpeti bahiddhā rūpe. Yāvadatthanti yattakaṃ icchati, tattakaṃ. Udarāvadehakanti udarapūraṃ. Tañhi udaraṃ avadehanato udarāvadehakanti vuccati. Seyyasukhanti mañcapīṭhasukhaṃ, utusukhaṃ vā. Passasukhanti yathā samparivattakaṃ sayantassa dakkhiṇapassavāmapassānaṃ sukhaṃ hoti, evaṃ uppannasukhaṃ. Middhasukhanti niddāsukhaṃ. Anuyuttoti yuttapayutto viharati.

186. 束缚者谓于欲求形体及感官之欲。‘身’指自身身体。‘色’谓外在形色。‘所有’指所可欲求之物，即所趋之物。‘腹破裂’者指满腹留存，谓其腹部因膨胀而受损，故名腹破裂。‘卧具安乐’，谓床榻或坐具之安适；‘风安乐’，谓微风吹拂所生之舒适。‘视觉安乐’，谓旋转视线之舒适，如躺卧时视觉所感之南北左右之乐。‘睡眠安乐’，谓安静熟睡的乐安。‘相随’即相应，指此处安乐与身相随存在。

Paṇidhāyāti patthayitvā. Sīlenātiādīsu sīlanti catupārisuddhisīlaṃ. Vatanti vatasamādānaṃ. Tapoti tapacaraṇaṃ. Brahmacariyanti methunavirati. Devo vā bhavissāmīti mahesakkhadevo vā bhavissāmi. Devaññataro vāpi appesakkhadevesu vā aññataro.

‘立愿’，谓发起决心。‘戒’者，四支净戒。‘誓’谓承诺履行。‘苦行’谓苦行修炼。‘梵行’谓断除夫妻贪欲。‘我欲为天神’者，谓发愿成为大神或他天。‘他天’谓非曾信仰大神之他天，或者指诸天诸类。

§189

189. Iddhipādesu chandaṃ nissāya pavatto samādhi chandasamādhi. Padhānabhūtā saṅkhārā padhānasaṅkhārā. Samannāgatanti tehi dhammehi upetaṃ. Iddhiyā pādaṃ, iddhibhūtaṃ vā pādanti iddhipādaṃ. Sesesupi eseva nayo, ayamettha saṅkhepo. Vitthāro pana iddhipādavibhaṅge āgato yeva. Visuddhimaggepissa attho dīpito. Iti imehi catūhi iddhipādehi vikkhambhanappahānaṃ kathitaṃ. Ussoḷhīyeva pañcamīti ettha ussoḷhīti sabbattha kattabbavīriyaṃ dasseti. Ussoḷhīpannarasaṅgasamannāgatoti pañca cetokhilappahānāni pañca vinibandhappahānāni cattāro iddhipādā ussoḷhīti evaṃ ussoḷhiyā saddhiṃ pannarasahi aṅgehi samannāgato. Bhabboti anurūpo, anucchaviko. Abhinibbhidāyāti ñāṇena kilesabhedāya. Sambodhāyāti catumaggasambodhāya. Anuttarassāti seṭṭhassa. Yogakkhemassāti catūhi yogehi khemassa arahattassa. Adhigamāyāti paṭilābhāya. Seyyathāti opammatthe nipāto. Pīti sambhāvanatthe. Ubhayenapi seyyathāpi nāma, bhikkhaveti dasseti .

189. 于威力根基中，以愿心为依据者，即称‘愿力定’。‘业力’，即诸意念造作。‘现成’，谓此等法具足。‘威力步’，谓由此威力之根基而生之步骤。此为概论。详细解说者，在威力根基分别论中所得。于清净道上之目的明晰已详述。故通过这四威力根基，讲述障碍断除。所谓‘擢擢’意谓普遍须勤精进。‘擢擢’蕴含五种心障断除之义，五种心障断除及四威力根基总共八元素共同具足。‘相适’谓恰如其分、依法修行。‘破恶’谓凭智慧断除烦恼。‘究竟觉’谓得四圣道之觉悟。‘至上’谓最胜境界。‘瑜伽安隐’谓修持四禅定所得安全宁静。‘获得’谓达成证得果位。‘理想’，谓殊胜境界。譬喻言语旨在表义。‘欢乐生起’，谓以生起欢乐为目的。‘既是亦是’，谓既或善行亦或不善行，皆指示比库之法。

Kukkuṭiyāaṇḍāni aṭṭha vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, vacanasiliṭṭhatāya pana evaṃ vuttaṃ. Evañhi loke siliṭṭhaṃ vacanaṃ hoti. Tānassūti tāni assu, bhaveyyunti attho. Kukkuṭiyā sammā adhisayitānīti tāya janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gāhāpentiyā suṭṭhu samantato seditāni usmīkatāni. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti attho. Kiñcāpi tassā kukkuṭiyāti tassā kukkuṭiyā imaṃ tividhakiriyākaraṇena appamādaṃ katvā kiñcāpi na evaṃ icchā uppajjeyya. Atha kho bhabbāva teti atha kho te kukkuṭapotakā vuttanayena sotthinā abhinibbhijjituṃ bhabbāva. Te hi yasmā tāya kukkuṭiyā evaṃ tīhākārehi tāni aṇḍāni paripālīyamānāni na pūtīni honti. Yopi nesaṃ allasineho, sopi pariyādānaṃ gacchati, kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, sayaṃ paripākaṃ gacchati, kapālassa tanuttā bahi āloko anto paññāyati, tasmā ‘‘ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimhā, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī’’ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti, tato taṃ kapālaṃ dvedhā bhijjati. Atha te pakkhe vidhunantā taṅkhaṇānurūpaṃ viravantā nikkhamantiyeva, nikkhamitvā ca gāmakkhettaṃ upasobhayamānā vicaranti.

鸡蛋约有八个、十个或十二个，但在这里，即使鸡所产的蛋数量有多有少，皆受前文所说的习惯语法规范约束。世间的话语往往遵循这样的语法习惯。该称为『那些』即是指那些蛋，含义是『它们存在或显现出来』。所谓鸡蛋被正当地孕育，是指母鸡把鸡蛋摊展开来躺卧在其上，鸡蛋因此被正确地孵化。所谓正当地孵化，是指随着时间的推进，母鸡不断地给鸡蛋恰当地加热，使其四周均被温暖地照顾。所谓正确地培育，是说母鸡随着时令变迁，精心细致地调节温度，使鸡蛋如实生育出鸡崽，或者说散发出鸡蛋特有的气味。即便是鸡蛋，其母鸡若以三种行为方法之一来尽心孵化，必不会生起怠慢懈怠。然后由此，会生起想要获得安稳的心愿，因为鸡蛋如是受到三方面悉心照顾，便不会腐坏。即便蛋有些许黏腻，也会被母鸡一再照拂，爪子细小而柔软，脚趾甲及嘴喙硬实，鸡蛋本身逐渐孵熟，骨头里外呈现清晰可见的界限。因此，母鸡会说：“我们长时间紧紧依偎着，用爪子抱紧蛋，外部光亮可见，此处日后不可能是安乐的栖息之地。”于是想要离开，便用脚趾敲打骨头，伸出舌头，然后骨头被撕裂两处。之后母鸡展开翅膀，趁势冲出蛋壳；彻底脱壳后，母鸡在乡村田野中到处走动，做着清理孵化场所的工作。

Evameva khoti idaṃ opammasampaṭipādanaṃ. Taṃ evaṃ atthena saṃsandetvā veditabbaṃ – tassā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ viya hi imassa bhikkhuno ussoḷhīpannarasehi aṅgehi samannāgatabhāvo. Kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya pannarasaṅgasamannāgatassa bhikkhuno tividhānupassanāsampādanena vipassanāñāṇassa aparihāni. Tassā tividhakiriyākaraṇena aṇḍānaṃ allasinehapariyādānaṃ viya tassa bhikkhuno tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ . Aṇḍakalāpānaṃ tanubhāvo viya bhikkhuno avijjaṇḍakosassa tanubhāvo. Kukkuṭapotakānaṃ pādanakhamutuṇḍakānaṃ thaddhakharabhāvo viya bhikkhuno vipassanāñāṇassa tikkhakharavippasannasūrabhāvo. Kukkuṭapotakānaṃ pariṇāmakālo viya bhikkhuno vipassanāñāṇassa pariṇāmakālo vaḍḍhitakālo gabbhaggahaṇakālo. Kukkuṭapotakānaṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinikkhamanakālo viya tassa bhikkhuno vipassanāñāṇagabbhaṃ gaṇhāpetvā vicarantassa tajjātikaṃ utusappāyaṃ vā bhojanasappāyaṃ vā puggalasappāyaṃ vā dhammassavanasappāyaṃ vā labhitvā ekāsane nisinnasseva vipassanaṃ vaḍḍhentassa anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā arahattappattakālo veditabbo. Yathā pana kukkuṭapotakānaṃ pariṇatabhāvaṃ ñatvā mātāpi aṇḍakosaṃ bhindati, evaṃ tathārūpassa bhikkhuno ñāṇaparipākaṃ ñatvā satthāpi –

佛法中正是如此，此为比喻或类比的方法加以论述。由此当以此义反观理解——所谓其鸡蛋中三种行为方式，意味着此比库身上的十四个肢体具备了成熟的相状。三种行为方式的成就，令鸡蛋内未腐败的生命状态得以保持，正如具备十五个肢体的比库，凭借三种正念观照相续保持不坏的观智。三种行为方式产生的鸡蛋，就如比库对五蕴的染污无明之束缚如未破碎；而凭借比库的三种观照修习，令烦恼、苦难及贪嗔痴如同蛋壳受照护般得以披覆消解。鸡蛋之体如同比库无明谬误的外壳。鸡蛋母鸡的脚趾甲及嘴喙之硬，譬如比库观智慧明净锋利。鸡蛋变化成熟的时刻，即比库观智成熟、增长、孕育生命之时。母鸡以脚趾甲和喙啄破蛋壳并撕裂，象征着比库凭观智破除无明壳，披露心智之果实。如同孵蛋后，以恰当的季节、饮食以及与贤者等人交往而得增长，坐于方位的是修习内观的比库，其涅槃果位逐步实现。进入无明壳破裂、洞见开启、于无漏智慧的果位，乃证阿拉汉果位之时，理应明了。正如母鸡破裂蛋壳使雏鸡得生，出于对其变化成熟而破壳，佛陀亦以此方法显说此义，教导比库。

‘‘Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;

『用手摘取粘稠的脂肪，好比采摘美味的水莲花苞；』

Santimaggameva brūhaya, nibbānaṃ sugatena desita’’nti. (dha. pa. 285) –

『就如精勤的圣者所说之诸法，宣说涅槃的微妙境界。』（《达那经·第285偈》）

Ādinā nayena obhāsaṃ pharitvā gāthāya avijjaṇḍakosaṃ paharati, so gāthāpariyosāne avijjāṇḍakosaṃ bhinditvā arahattaṃ pāpuṇāti. Tato paṭṭhāya yathā te kukkuṭapotakā gāmakkhettaṃ upasobhayamānā tattha tattha vicaranti, evaṃ ayampi mahākhīṇāsavo nibbānarammaṇaṃ phalasamāpattiṃ appetvā saṅghārāmaṃ upasobhayamāno vicarati.

佛陀以导引方法，打开内心的无明壳。于经文偈末，破裂此无明的外壳，希求实现阿拉汉果位。于是，如同母鸡破蛋后在乡野间到处照顾清理，彼大灭尽的无垢者，欲证涅槃、实现果报，亦在僧团中修行，心无旁鹜走遍各处。

Iti imasmiṃ sutte cattāri pahānāni kathitāni. Kathaṃ? Cetokhilānañhi cetovinibandhānaṃ pahānena paṭisaṅkhānappapahānaṃ kathitaṃ, iddhipādehi vikkhambhanappahānaṃ kathita, magge āgate samucchedappahānaṃ kathitaṃ, phale āgate paṭippassaddhippahānaṃ kathitaṃ. Sesaṃ sabbattha uttānatthamevāti.

此经文中阐述了四种断除的教义。何谓四者？即以断除心的贪著而证明断除决定的心，论及以力行的坚固奋发断除，论及道来时断除烦恼之根本，并论及果报来临时的欢喜清净断除。余者在一切处皆属开阔良善的结果。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部注释》。

Cetokhilasuttavaṇṇanā niṭṭhitā. · 《心荒芜经》注释完毕。

7. Vanapatthapariyāyasuttavaṇṇanā七、《林野教说经》注释。

§190

190.Evaṃme sutanti vanapatthapariyāyaṃ. Tattha vanapatthapariyāyanti vanapatthakāraṇaṃ, vanapatthadesanaṃ vā.

190.如是这般，有人如法闻说了森林叶篇。此中所谓森林叶篇者，指的是关于森林叶的缘由，或是森林叶的教说。

§191

191.Vanapatthaṃ upanissāya viharatīti manussūpacārātikkantaṃ vanasaṇḍasenāsanaṃ nissāya samaṇadhammaṃ karonto viharati. Anupaṭṭhitātiādīsu pubbe anupaṭṭhitā sati taṃ upanissāya viharatopi na upaṭṭhāti, pubbe asamāhitaṃ cittaṃ na samādhiyati, pubbe aparikkhīṇā āsavā na parikkhayaṃ gacchanti, pubbe ananuppattaṃ anuttaraṃ yogakkhemasaṅkhātaṃ arahattañca na pāpuṇātīti attho. Jīvitaparikkhārāti jīvitasambhārā. Samudānetabbāti samāharitabbā. Kasirena samudāgacchantīti dukkhena uppajjanti. Rattibhāgaṃ vā divasabhāgaṃ vāti rattikoṭṭhāse vā divasakoṭṭhāse vā. Ettha ca rattibhāge paṭisañcikkhamānena ñatvā rattiṃyeva pakkamitabbaṃ, rattiṃ caṇḍavāḷādīnaṃ paribandhe sati aruṇuggamanaṃ āgametabbaṃ. Divasabhāge ñatvā divāva pakkamitabbaṃ, divā paribandhe sati sūriyatthaṅgamanaṃ āgametabbaṃ.

191.依止森林叶而修行者，谓超越人间俗事的森林营处，以此为依止，修持沙门法理而生活。所谓不守护，是说过去若无守护，即使依止其处也无法守护；过去心不专注，亦无定力；过去未断除恶染，无法得断除；过去未成就最高禅定对应之涅槃阿拉汉果。所谓生命的维持，即是生命的聚合体。须积聚而集会，不积聚则生苦。此处的夜分或白昼分，可在夜间聚集中，知晓夜间当止息，亦须于夜间禁制恶行而观待黎明到来；白昼聚集中，知晓应于白昼修持，亦须于白昼之禁制而观待日落。

§192

192.Saṅkhāpīti evaṃ samaṇadhammassa anipphajjanabhāvaṃ jānitvā. Anantaravāre pana saṅkhāpīti evaṃ samaṇadhammassa nipphajjanabhāvaṃ jānitvā.

192.总结，即是知晓沙门法无差别、生起之相；紧接着总结，即了知沙门法无差别、灭尽之相。

§194

194.Yāvajīvanti yāva jīvitaṃ pavattati, tāva vatthabbameva.

194.只要生命尚存，只要有生命运行，事物就应被满足。

§195

195.So puggaloti padassa nānubandhitabboti iminā sambandho. Anāpucchāti idha pana taṃ puggalaṃ anāpucchā pakkamitabbanti attho.

195.所谓“个体”，谓不可随缘随便附会。此处“不询”的意思是，此人不可随便询问，应保持不可轻问之意。

§197

197.Saṅkhāpīti evaṃ samaṇadhammassa anipphajjanabhāvaṃ ñatvā so puggalo nānubandhitabbo, taṃ āpucchā pakkamitabbaṃ.

197.总结，即是了知沙门法无差别之相，此人不可随缘附会，应当加以询问。

§198

198.Apipanujjamānenāpīti api nikkaḍḍhīyamānenāpi. Evarūpo hi puggalo sacepi dārukalāpasataṃ vā udakaghaṭasataṃ vā vālikambaṇasataṃ vā daṇḍaṃ āharāpeti, mā idha vasīti nikkaḍḍhāpeti vā, taṃ taṃ khamāpetvā yāvajīvaṃ vatthabbamevāti.

198.「apipanujjamānena」意为「即使正受用时也不应放逸」，「nīkkadḍhīyamānena」意为「即使正受制止时也不应放逸」。若有人，即便携带木柴、装满水的罐子或藤条篮子、手杖，仍不在此处久住，也不驻足止息，而只是暂且宽恕，直到生命终结仍应如此。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释

Vanapatthapariyāyasuttavaṇṇanā niṭṭhitā. · 《林野品经》注释完毕。

8. Madhupiṇḍikasuttavaṇṇanā8. 《蜜丸经》注释

§199

199. Evaṃ me sutanti madhupiṇḍikasuttaṃ. Tattha mahāvananti himavantena saddhiṃ ekābaddhaṃ aropimaṃ jātivanaṃ, na yathā vesāliyaṃ ropitāropitamissakaṃ. Divāvihārāyāti divā paṭisallānatthāya. Beluvalaṭṭhikāyāti taruṇabeluvarukkhassa. Daṇḍapāṇīti na jarādubbalatāya daṇḍahattho. Ayañhi taruṇo paṭhamavaye ṭhito, daṇḍacittatāya pana suvaṇṇadaṇḍaṃ gahetvā vicarati, tasmā daṇḍapāṇīti vutto. Jaṅghāvihāranti jaṅghākilamathavinodanatthaṃ jaṅghācāraṃ. Anucaṅkamamāno anuvicaramānoti ārāmadassana-vanadassana-pabbatadassanādīnaṃ atthāya ito cito ca vicaramāno. Adhiccanikkhamano kiresa kadāci deva nikkhamitvā evaṃ vicarati. Daṇḍamolubbhāti daṇḍaṃ olumbhitvā gopālakadārako viya daṇḍaṃ purato ṭhapetvā daṇḍamatthake dve hatthe patiṭṭhāpetvā piṭṭhipāṇiṃ hanukena uppīḷetvā ekamantaṃ aṭṭhāsi.

199.这是我所闻——蜜饭经。记载于大林中，与喜马拉雅山相连之处，有一片毗珠林，这片林不同于韦萨里耶栽植培育的树木。所谓日间游行，是指白日为了隐蔽而周游。Beluvalaṭṭhikā，即嫩小的贝鲁树。所谓手持杖者，非因年老体弱而是因握杖之故。此乃年少时第一年立住，手持金色杖周行，故称为持杖者。至于膝盖游行，意指为了消散膝盖的疲劳而行走膝盖行。正行者意味观察园林、森林、山峦等景致，游行在此处与彼处。臂之伸展时常由神灵护持，偶有神灵同游。杖托立时，犹如牧童用手杖支撑，双手叉杖柄，拇指按压衣袖，站立于一边。

§200

200.Kiṃvādīti kiṃdiṭṭhiko. Kimakkhāyīti kiṃ katheti. Ayaṃ rājā bhagavantaṃ avanditvā paṭisanthāramattakameva katvā pañhaṃ pucchati. Tampi na aññātukāmatāya, acittīkārena pucchati. Kasmā? Devadattassa pakkhiko kiresa. Devadatto attano santikaṃ āgacchamāne tathāgate bhindati. So kira evaṃ vadeti ‘‘samaṇo gotamo amhākaṃ kulena saddhiṃ verī, na no kulassa vuddhiṃ icchati. Bhaginīpi me cakkavattiparibhogā, taṃ pahāya ‘nassatesā’ti nikkhamitvā pabbaji. Bhāgineyyopi me cakkavattibījanti ñatvā amhākaṃ kulassa vaḍḍhiyā atussanto ‘nassateta’nti tampi daharakāleyeva pabbājesi. Ahaṃ pana tena vinā vattituṃ asakkonto anupabbajito. Evaṃ pabbajitampi maṃ pabbajitadivasato paṭṭhāya na ujukehi akkhīhi oloketi. Parisamajjhe bhāsantopi mahāpharasunā paharanto viya āpāyiko devadattotiādīni bhāsatī’’ti. Evaṃ ayampi rājā devadattena bhinno, tasmā evamakāsi.

200.「kiṃvādīti」意指何所言说？「kimakkhāyīti」意为什么询问？这位国王向世尊表达敬意后，仅出于商讨缘由而提问。此非他意，而是经帮助者之引导而发问。缘何如此？因他是迭瓦达德阵营成员。迭瓦达德每当来到世尊跟前，即有所排斥。据说说：“沙门果德玛与我们家族为敌，不愿使我族繁荣。我妹妹甚至被囊括为王位享用者，舍弃她而出家乃因她会被灭亡。我的姐妹们也误认为王位继承人家族已消亡，所以幼年便出家。我无法像她们那样独立生活，亦未出家。即使出家，也不敢从事正法，经日观其不以正眼视我。即使讲道，也遭恶语漫骂，称我为凶恶迭瓦达德等。”因此这国王被迭瓦达德排斥，他才如此行事。

Atha bhagavā yathā ayaṃ rājā mayā pañhe pucchite na kathetīti vattuṃ na labhati, yathā ca bhāsitassa atthaṃ na jānāti, evamassa kathessāmīti tassānucchavikaṃ kathento yathāvādī khotiādimāha.

于是世尊察知此国王向我所问之疑难未获回答，也不明其语意，便嘱其弟子以其原意作合适解释。

Tattha na kenaci loke viggayha tiṭṭhatīti loke kenaci saddhiṃ viggāhikakathaṃ na karoti na vivadati. Tathāgato hi lokena saddhiṃ na vivadati; loko pana tathāgatena saddhiṃ aniccanti vutte niccanti vadamāno, dukkhaṃ, anattā, asubhanti vutte subhanti vadamāno vivadati. Tenevāha ‘‘nāhaṃ, bhikkhave, lokena vivadāmi, lokova kho, bhikkhave, mayā vivadati, tathā na, bhikkhave, dhammavādī kenaci lokasmiṃ vivadati, adhammavādīva kho, bhikkhave, vivadatī’’ti (saṃ. ni. 3.94). Yathāti yena kāraṇena. Kāmehīti vatthukāmehipi kilesakāmehipi. Taṃ brāhmaṇanti taṃ khīṇāsavaṃ brāhmaṇaṃ. Akathaṃkathinti nibbicikicchaṃ. Chinnakukkuccanti vippaṭisārakukkuccassa ceva hatthapādakukkuccassa ca chinnattā chinnakukkuccaṃ. Bhavābhaveti punappunabbhave, hīnapaṇīte vā bhave, paṇīto hi bhavo vuddhippatto abhavoti vuccati. Saññāti kilesasaññā. Kilesāyeva vā idha saññānāmena vuttā, tasmā yena kāraṇena kāmehi visaṃyuttaṃ viharantaṃ taṃ loke ninnāvādiṃ khīṇāsavabrāhmaṇaṃ kilesasaññā nānusenti, tañca kāraṇaṃ ahaṃ vadāmīti ayamettha attho. Iti bhagavā attano khīṇāsavabhāvaṃ dīpeti. Nillāḷetvāti nīharitvā kīḷāpetvā. Tivisākhanti tisākhaṃ. Nalāṭikanti valibhaṅgaṃ nalāṭe tisso rājiyo dassento valibhaṅgaṃ vuṭṭhāpetvāti attho. Daṇḍamolubbhāti daṇḍaṃ uppīḷetvā. ‘‘Daṇḍamālubbhā’’tipi pāṭho, gahetvā pakkāmīti attho.

那里没有任何人在世间公开争论立场，世间无人同意公开争辩。正觉者不与世人争论。然而世人常对正觉者所说无常、苦、无我、不净等真假义争辩。佛告比库：「我不与世人争论，世人反而与我争论。法师不与世间任何人争论，而邪说者常争论。」所谓「yathā」为「缘故」之意。「kāmehi」为指心所恋恩望之事物。「brāhmaṇa」为戒断烦恼的婆罗门。所谓「akathaṃkathaṃ」意为迷惑不解之状态。「chinnakukkucca」系指被断绝、消灭的烦恼。「bhava」有生死轮回之意，善业增长称为「paṇīto」，弱劣为「hīna」。而「saññā」为执取妄想。此处说因缘所致，住在与欲望相连的世界者，不能以断烦恼之婆罗门自视，而佛由此揭示自已已断烦恼之实相。至于「nillāḷetvā」为摄摄驱使之意。三叉枝即三杈枝。前额凹陷指额头隆起处的裂隙，宇称述立杖的涵义。杖托立时如前文所述。

§201

201.Aññataroti nāmena apākaṭo eko bhikkhu. So kira anusandhikusalo, bhagavatā yathā daṇḍapāṇī na jānāti, tathā mayā kathitanti vutte kinti nu kho bhagavatā aviññeyyaṃ katvā pañho kathitoti anusandhiṃ gahetvā dasabalaṃ yācitvā imaṃ pañhaṃ bhikkhusaṅghassa pākaṭaṃ karissāmīti uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā dasanakhasamujjalaṃ añjaliṃ paggayha kiṃvādī pana, bhante bhagavātiādimāha.

201.有一位名为aññatara、不太显赫的比库。他很善于思维。佛如『手持杖者』不知晓，依此所说，我将取信问答，总结十力(十组讽喻)来公开这个问题给比库僧团。于是他起身拄杖坐稳，双手洁净合十，问道：「尊者，请问此事为何？」

Yatonidānanti bhāvanapuṃsakaṃ etaṃ, yena kāraṇena yasmiṃ kāraṇe satīti attho. Papañcasaññāsaṅkhāti ettha saṅkhāti koṭṭhāso. Papañcasaññāti taṇhāmānadiṭṭhipapañcasampayuttā saññā , saññānāmena vā papañcāyeva vuttā. Tasmā papañcakoṭṭhāsāti ayamettha attho. Samudācarantīti pavattanti. Ettha ce natthi abhinanditabbanti yasmiṃ dvādasāyatanasaṅkhāte kāraṇe sati papañcasaññāsaṅkhā samudācaranti, ettha ekāyatanampi ce abhinanditabbaṃ abhivaditabbaṃ ajjhositabbaṃ natthīti attho. Tattha abhininditabbanti ahaṃ mamanti abhinanditabbaṃ. Abhivaditabbanti ahaṃ mamāti vattabbaṃ. Ajjhositabbanti ajjhositvā gilitvā pariniṭṭhapetvā gahetabbayuttaṃ. Etenettha taṇhādīnaṃyeva appavattiṃ katheti. Esevantoti ayaṃ abhinandanādīnaṃ natthibhāvova rāgānusayādīnaṃ anto. Eseva nayo sabbattha.

此处所说“由某因缘所起即在此因缘中存在”之义，是指由因缘之所缘，即因缘所缘之缘起。「诸取相心」此处「取相」指心识变异，因执着而生的执取念。取相者为由渴爱、见解等五种烦恼所缠绕之心念，因此称为「取相念」，亦称为五种执取念。故此“诸取相支”者，即指此义。所谓“起动”，即指诸心念的流转发动。若无此，谓在十二处相缘因缘中无生诸取相支发动者，即无须欢喜；即使只有一个处相缘亦无欢喜、敬重、轻慢之别。所谓欢喜，谓我我所之意，敬重为自我是我，应受恭敬，轻慢则为轻视、排斥。由此可知，谓由渴爱等取相之不生灭消除，即所谓行为了断。此处说的正是对渴爱等烦恼无余的断尽，称为“行为的断灭”。此正理为诸染污根本灭绝之根本。此谓此法在一切处所通达无碍。

Daṇḍādānādīsu pana yāya cetanāya daṇḍaṃ ādiyati, sā daṇḍādānaṃ. Yāya satthaṃ ādiyati parāmasati, sā satthādānaṃ. Matthakappattaṃ kalahaṃ. Nānāgāhamattaṃ viggahaṃ. Nānāvādamattaṃ vivādaṃ. Tuvaṃ tuvanti evaṃ pavattaṃ tuvaṃ tuvaṃ. Piyasuññakaraṇaṃ pesuññaṃ. Ayathāsabhāvaṃ musāvādaṃ karoti, sā musāvādoti veditabbā. Ettheteti ettha dvādasasu āyatanesu ete kilesā. Kilesā hi uppajjamānāpi dvādasāyatanāni nissāya uppajjanti, nirujjhamānāpi dvādasasu āyatanesuyeva nirujjhanti. Evaṃ yatthuppannā, tattheva niruddhā honti. Svāyamattho samudayasaccapañhena dīpetabbo –

关于给予刑罚等，凡因该意愿而给予刑罚者，谓之刑罚施与；若因怨恨而施加者谓之仇施。故此争讼辩论针对事理有各种分歧观点，辩论激烈。如同说：你是你，我是我，彼此各持己见，是谓吵闹。若作不实虚妄之语，则称为妄语。如此，在十二处相缘中，此等烦恼皆因缘生起。因缘生时烦恼起，苦集感受亦随缘故生；烦恼灭时相缘亦灭，苦集亦随缘止。如此生灭自然而然，彼此相应。此理须靠自身慧眼明辨证得。

‘‘Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisatī’’ti vatvā – ‘‘yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpa’’ntiādinā (vibha. 203) nayena dvādasasuyeva āyatanesu tassā uppatti ca nirodho ca vutto. Yatheva ca taṇhā dvādasasu āyatanesu uppajjitvā nibbānaṃ āgamma niruddhāpi āyatanesu puna samudācārassa abhāvato āyatanesuyeva niruddhāti vuttā, evamimepi pāpakā akusalā dhammā āyatanesu nirujjhantīti veditabbā. Atha vā yvāyaṃ abhinandanādīnaṃ abhāvova rāgānusayādīnaṃ antoti vutto. Etthete rāgānusayādīnaṃ antoti laddhavohāre nibbāne pāpakā akusalā dhammā aparisesā nirujjhanti. Yañhi yattha natthi, taṃ tattha niruddhaṃ nāma hoti, svāyamattho nirodhapañhena dīpetabbo. Vuttañhetaṃ ‘‘dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā hontī’’tiādi (paṭi. ma. 1.83).

“那渴爱从何处生起？当缘何处而已？何处寂灭？”答案是此世间爱欲娇好之境，于彼处渴爱生起，彼处渴爱息灭。何谓世间爱欲娇好？例如以眼根缘眼色为爱欲之境。以此方法，于十二处中分别说明渴爱之生灭。恰如渴爱在十二处缘起，得涅槃后渴爱灭尽，因缘不复而十二处亦无渴爱之生。此亦可知恶因无余断尽者皆从相缘中止灭。又彼欢喜等烦恼根本无余断尽，亦谓贪根无余断。因能彻底断除诸恶染污，故得真实解脱，断灭诸恶。有所不生者，谓所谓断灭；此理须由自相灭谛慧眼分明判断。经文云：“第二禅已成者，思虑内外行语皆安静……”。

§202

202.Satthu ceva saṃvaṇṇitoti satthārā ca pasaṃsito. Viññūnanti idampi karaṇatthe sāmivacanaṃ, paṇḍitehi sabrahmacārīhi ca sambhāvitoti attho. Pahotīti sakkoti.

「202、称赞师长」意谓师长亦受称赞。所谓智慧者，此语习惯用于有知识、修行圆满的圣行者。谓师长即为能力者、正师也。

§203

203.Atikkammeva mūlaṃ atikkamma khandhanti sāro nāma mūle vā khandhe vā bhaveyya, tampi atikkamitvāti attho. Evaṃsampadanti evaṃsampattikaṃ, īdisanti attho. Atisitvāti atikkamitvā. Jānaṃ jānātīti jānitabbameva jānāti. Passaṃ passatīti passitabbameva passati. Yathā vā ekacco viparītaṃ gaṇhanto jānantopi na jānāti, passantopi na passati, na evaṃ bhagavā. Bhagavā pana jānanto jānātiyeva, passanto passatiyeva. Svāyaṃ dassanapariṇāyakaṭṭhena cakkhubhūto. Viditakaraṇaṭṭhena ñāṇabhūto. Aviparītasabhāvaṭṭhena pariyattidhammappavattanato vā hadayena cintetvā vācāya nicchāritadhammamayoti dhammabhūto. Seṭṭhaṭṭhena brahmabhūto. Atha vā cakkhu viya bhūtoti cakkhubhūtoti evametesu padesu attho veditabbo. Svāyaṃ dhammassa vattanato vattā. Pavattāpanato pavattā. Atthaṃ nīharitvā dassanasamatthatāya atthassa ninnetā. Amatādhigamāya paṭipattiṃ dadātīti amatassa dātā. Agaruṃ katvāti punappunaṃ āyācāpentopi hi garuṃ karoti nāma, attano sāvakapāramīñāṇe ṭhatvā sinerūpādato vālukaṃ uddharamāno viya dubbiññeyyaṃ katvā kathentopi garuṃ karotiyeva nāma. Evaṃ akatvā amhe punappunaṃ ayācāpetvā suviññeyyampi no katvā kathehīti vuttaṃ hoti.

「203、超越本源」意谓超越根本。所谓根本，谓蕴或根本处。如能超越者即超越此根本。所谓“如此成就”，意谓如此圆满达成。所谓“于是”，意谓达成之后。所谓“察知”，即须了解、须观察。譬如有人反复取相错乱虽自知亦不尽知，亦不完全观察，如来则不然。如来了知真实，成就以自身之自觉眼睛而见；由所知作主人，成智慧知者。不逆反于真实法，常遍诵说法，内心深思、言行合一。为最上者，亦为梵行之正师。谓若视其为眼者，即明白此言。此乃自法已行、已转、已修持。此义表达见道真理，故称为不忘真义之授者。谓虽屡次请求，却仍尊敬不以轻慢，如同辛勤捡拾沙粒，虽不甚易知，犹能执持并宣说。如此不懈怠，故当敬重。

§204

204.Yaṃkho no āvusoti ettha kiñcāpi ‘‘yaṃ kho vo’’ti vattabbaṃ siyā, te pana bhikkhū attanā saddhiṃ saṅgaṇhanto ‘‘yaṃ kho no’’ti āha. Yasmā vā uddesova tesaṃ uddiṭṭhova. Bhagavā pana therassāpi tesampi bhagavāva. Tasmā bhagavāti padaṃ sandhāyapi evamāha, yaṃ kho amhākaṃ bhagavā tumhākaṃ saṃkhittena uddesaṃ uddisitvāti attho.

「204、你们的师长」意谓此处当说“你们的……”是正确的说法。诸比库常自集结，称“我们”，故此处称“我们”亦可。意谓诸师长为首，故称“世尊”。因而就“世尊”一辞的称呼，用心表示，语出此意，“我等的世尊，尔等的世尊”。

Cakkhuñcāvusotiādīsu ayamattho, āvuso, nissayabhāvena cakkhupasādañca ārammaṇabhāvena catusamuṭṭhānikarūpe ca paṭicca cakkhuviññāṇaṃ nāma uppajjati. Tiṇṇaṃ saṅgati phassoti tesaṃ tiṇṇaṃ saṅgatiyā phasso nāma uppajjati. Taṃ phassaṃ paṭicca sahajātādivasena phassapaccayā vedanā uppajjati. Tāya vedanāya yaṃ ārammaṇaṃ vedeti, tadeva saññā sañjānāti, yaṃ saññā sañjānāti, tadeva ārammaṇaṃ vitakko vitakketi. Yaṃ vitakko vitakketi, tadevārammaṇaṃ papañco papañceti. Tatonidānanti etehi cakkhurūpādīhi kāraṇehi. Purisaṃ papañcasaññāsaṅkhā samudācarantīti taṃ apariññātakāraṇaṃ purisaṃ papañcakoṭṭhāsā abhibhavanti, tassa pavattantīti attho. Tattha phassavedanāsaññā cakkhuviññāṇena sahajātā honti. Vitakko cakkhuviññāṇānantarādīsu savitakkacittesu daṭṭhabbo. Papañcasaṅkhā javanena sahajātā honti. Yadi evaṃ kasmā atītānāgataggahaṇaṃ katanti? Tathā uppajjanato. Yatheva hi etarahi cakkhudvāriko papañco cakkhuñca rūpe ca phassavedanāsaññāvitakke ca paṭicca uppanno, evamevaṃ atītānāgatesupi cakkhuviññeyyesu rūpesu tassuppattiṃ dassento evamāha.

眼识、声识等并非它物，善知友啊，它们因依赖而生。以眼根为依止，眼所缘境为依托，四支起聚的缘起方式而生起的即是眼识。三者的相聚是所谓触；由这三者的相聚而生起的即为触。如触缘生起般，随触的条件而生起感受。以感受为缘，所感之境称为想；以想为缘，所想即为缘境之心念；以缘境之心念为缘，生起纷纷扰扰的思维活动。因此一切因眼色等因缘促进者，且以心意的纷扰缠绕男人，从而生起纷乱妄想，此即为原因未明的缠绕驾驭男人心意之因，故谓之缘起。于此，触受想皆与眼识天生同起。思维此即眼识之后诸心相续中所现的思虑。纷扰妄想则与此心意相生。若问为何因而能造就过去未来？正如眼根门户之处，妄想、眼识、色相、触受、想及思维皆因缘而生，过去未来诸眼识可觉之色相亦复如是因缘而成，因此如来云。

Sotañcāvusotiādīsupi eseva nayo. Chaṭṭhadvāre pana mananti bhavaṅgacittaṃ. Dhammeti tebhūmakadhammārammaṇaṃ. Manoviññāṇanti āvajjanaṃ vā javanaṃ vā. Āvajjane gahite phassavedanāsaññāvitakkā āvajjanasahajātā honti. Papañco javanasahajāto. Javane gahite sahāvajjanakaṃ bhavaṅga mano nāma hoti, tato phassādayo sabbepi javanena sahajātāva. Manodvāre pana yasmā atītādibhedaṃ sabbampi ārammaṇaṃ hoti, tasmā atītānāgatapaccuppannesūti idaṃ yuttameva.

耳识、鼻识等亦复同理。于六入门中，心识被视为行心。法即其地之所缘境。心识意指呼吸行意或行觉。呼吸行觉所涵盖的触受、感受、想及思维皆与呼吸行觉同生。纷扰妄想则为呼吸行觉所生。呼吸行觉之下，有共生之行心，称为行心。从此皆由行心所生。于心门则一切过去分别皆为缘境，故称之为过去未来及现前，乃理然。

Idāni vaṭṭaṃ dassento so vatāvusoti desanaṃ ārabhi. Phassapaññattiṃ paññapessatīti phasso nāma eko dhammo uppajjatīti evaṃ phassapaññattiṃ paññapessati, dassessatīti attho. Esa nayo sabbattha. Evaṃ imasmiṃ sati idaṃ hotīti dvādasāyatanavasena sakalaṃ vaṭṭaṃ dassetvā idāni dvādasāyatanapaṭikkhepavasena vivaṭṭaṃ dassento so vatāvuso cakkhusmiṃasatīti desanaṃ ārabhi. Tattha vuttanayeneva attho veditabbo.

如是示显此轮回者，因根本门户而说。欲说明所谓触受分别，即谓唯有一法触现而生，故以此说触受分别。此理普遍适用。由此处正念而起，显示十二处处即现时轮回全部，并由此显现十二处反转表现，开始以眼根门户圆满宣说之后，欲于眼根十二处中开示此理。于此尚须体察所说之意。

Evaṃ pañhaṃ vissajjetvā idāni sāvakena pañho kathitoti mā nikkaṅkhā ahuvattha, ayaṃ bhagavā sabbaññutañāṇatulaṃ gahetvā nisinno, icchamānā tameva upasaṅkamitvā nikkaṅkhā hothāti uyyojento ākaṅkhamānā ca panātiādimāha.

如是疑问释除后，今末学者说问，未闻此问，世尊了知一切智慧等，端坐欲迎见此人在此，愿令其无迷惑，于是开示此意。

§205

205.Imehi ākārehīti imehi kāraṇehi papañcuppattiyā pāṭiyekkakāraṇehi ceva vaṭṭavivaṭṭakāraṇehi ca. Imehi padehīti imehi akkharasampiṇḍanehi. Byañjanehīti pāṭiyekkaakkharehi. Paṇḍitoti paṇḍiccena samannāgato. Catūhi vā kāraṇehi paṇḍito dhātukusalo āyatanakusalo paccayākārakusalo kāraṇākāraṇakusaloti. Mahāpaññoti mahante atthe mahante dhamme mahantā niruttiyo mahantāni paṭibhānāni pariggahaṇasamatthāya mahāpaññāya samannāgato. Yathā taṃ mahākaccānenāti yathā mahākaccānena byākataṃ, taṃ sandhāya tanti vuttaṃ. Yathā mahākaccānena byākataṃ, ahampi taṃ evamevaṃ byākareyyenti attho.

第四节依此因缘及缘起之由说，纷扰妄想之缘起及轮回之因缘。依此句中各字及音节，译为粉粹文字。所谓贤者者，即具智慧者。贤者具四种功德：善于根所、界所、条件及因缘对应因缘调伏。所谓大慧者，即大义中大法，广泛文字，丰富笔法，善用妙辩以解释为大智慧。正如贤大咖吒那之释义，亦当以此义述之。

Madhupiṇḍikanti mahantaṃ guḷapūvaṃ baddhasattuguḷakaṃ vā. Asecanakanti asecitabbakaṃ. Sappiphāṇitamadhusakkarādīsu idaṃ nāmettha mandaṃ idaṃ bahukanti na vattabbaṃ samayojitarasaṃ. Cetasoti cintakajātiko. Dabbajātikoti paṇḍitasabhāvo. Ko nāmo ayanti idaṃ thero atibhaddako ayaṃ dhammapariyāyo, dasabalassa sabbaññutaññāṇenevassa nāmaṃ gaṇhāpessāmīti cintetvā āha. Tasmāti yasmā madhupiṇḍiko viya madhuro, tasmā madhupiṇḍikapariyāyotveva naṃ dhārehīti vadati. Sesaṃ sabbattha uttānatthamevāti.

蜂巢者，精华蜜仓或半固蜜块。不可挤压者谓不宜压碎。甘露、蜜糖等虽称名，若缓慢流淌或多量流出则不宜说为甘。亦即心识即为思考之所生。专精即贤士之性。何名为此？此长老甚吉祥，乃法义通达者。念及智慧充满故名。故以蜂巢蜜甘比喻，示其甜美殊胜，故仅用蜂巢比喻其称号。其余义处悉皆明证。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释

Madhupiṇḍikasuttavaṇṇanā niṭṭhitā. · 《蜜丸经》注释完毕。

9. Dvedhāvitakkasuttavaṇṇanā9. 《双想经》注释

§206

206.Me sutanti dvedhāvitakkasuttaṃ. Tattha dvidhā katvā dvidhā katvāti dve dve bhāge katvā. Kāmavitakkoti kāmapaṭisaṃyutto vitakko. Byāpādavitakkoti byāpādapaṭisaṃyutto vitakko. Vihiṃsāvitakkoti vihiṃsāpaṭisaṃyutto vitakko. Ekaṃ bhāganti ajjhattaṃ vā bahiddhā vā oḷāriko vā sukhumo vā sabbo pāyaṃ vitakko akusalapakkhikoyevāti tayopi kāmabyāpādavihiṃsāvitakke ekaṃ koṭṭhāsamakāsiṃ. Kāmehi nissaṭo nekkhammapaṭisaṃyutto vitakko nekkhammavitakko nāma, so yāva paṭhamajjhānā vaṭṭati. Abyāpādapaṭisaṃyutto vitakko abyāpādavitakko, so mettāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. Avihiṃsāpaṭisaṃyutto vitakko avihiṃsāvitakko, so karuṇāpubbabhāgato paṭṭhāya yāva paṭhamajjhānā vaṭṭati. Dutiyaṃ bhāganti sabbopāyaṃ kusalapakkhikoyevāti dutiyaṃ koṭṭhāsamakāsiṃ. Iminā bodhisattassa vitakkaniggahaṇakālo kathito.

206.我闻有名为《二种分别念经》。其中所谓“二种分别、二种分别”，是指将某事划分为两部分而分别论说。“欲分别念”即与欲相关联的分别念。“嗔分别念”即与嗔恨相关联的分别念。“害分别念”即与害行为相关联的分别念。一部分指内在或外在、粗重或细腻的所有分别念，全都是恶的、不善的分别念，包含这三者——欲、嗔、害分别念的合一。依欲别的，是与出离相关联的分别念，即所谓出离分别念，这是直到初禅的分别念。与无嗔相关联的分别念，是慈心前行相所构成的分别念，直到初禅。与无害相关联的分别念，是悲心前行相所摄受的分别念，直到初禅。第二部分是指一切善的分别念，归于善的地区，是第二个组成部分。借此介绍了菩萨对分别念的整理时机。

Bodhisattassa hi chabbassāni padhānaṃ padahantassa nekkhammavitakkādayo puñjapuñjā mahānadiyaṃ oghā viya pavattiṃsu. Satisammosena pana sahasā kāmavitakkādayo uppajjitvā kusalavāraṃ pacchinditvā sayaṃ akusalajavanavārā hutvā tiṭṭhanti. Tato bodhisatto cintesi – ‘‘mayhaṃ ime kāmavitakkādayo kusalavāraṃ pacchinditvā tiṭṭhanti, handāhaṃ ime vitakke dve bhāge katvā viharāmī’’ti kāmavitakkādayo akusalapakkhikāti ekaṃ bhāgaṃ karoti nekkhammavitakkādayo kusalapakkhikāti ekaṃ. Atha puna cintesi – ‘‘akusalapakkhato āgataṃ vitakkaṃ mantena kaṇhasappaṃ uppīḷetvā gaṇhanto viya amittaṃ gīvāya akkamanto viya ca niggahessāmi, nāssa vaḍḍhituṃ dassāmi. Kusalapakkhato āgataṃ vitakkaṃ meghasamaye meghaṃ viya sukhette sālakalyāṇipotakaṃ viya ca sīghaṃ vaḍḍhessāmī’’ti. So tathā katvā akusalavitakke niggaṇhi, kusalavitakke vaḍḍhesi. Evaṃ iminā bodhisattassa vitakkaniggahaṇanakālo kathitoti veditabbo.

菩萨在过去六年修习时刻，出离分别念等汇集如大河洪流般涌现。但由于正念相续，欲分别念等忽然生起，经过善之废灭，自己成为不善之波浪与污浊而立。当时菩萨思惟：「我这欲分别念等经历善之废灭后仍存，我应将这些分别念分成两部分而住。」意指欲分别念属不善部分，一部分是出离分别念属于善部分。继而又思惟：「对于不善部分的分别念，若用恶言辱骂，像欺骗无辜、唆使仆役一般加以制伏，绝不任其增长；对于善部分的分别念，如同云集时期的云朵、好处多的善知识，必能迅速成长。」于是如此为分别念作整理，将不善分别念置灭，使善分别念增长。由是可知，菩萨整理分别念的时机就是此。

§207

207. Idāni yathāssa te vitakkā uppajjiṃsu, yathā ca ne niggahesi, taṃ dassento tassa mayhaṃ, bhikkhavetiādimāha. Tattha appamattassāti satiyā avippavāse ṭhitassa. Ātāpinoti ātāpavīriyavantassa. Pahitattassāti pesitacittassa. Uppajjati kāmavitakkoti bodhisattassa chabbassāni padhānaṃ padahato rajjasukhaṃ vā ārabbha, pāsāde vā nāṭakāni vā orodhe vā kiñcideva vā sampattiṃ ārabbha kāmavitakko nāma na uppannapubbo. Dukkarakārikāya panassa āhārūpacchedena adhimattakasimānaṃ pattassa etadahosi – ‘‘na sakkā āhārūpacchedena visesaṃ nibbattetuṃ, yaṃnūnāhaṃ oḷārikaṃ āhāraṃ āhāreyya’’nti. So uruvelaṃ piṇḍāya pāvisi. Manussā – ‘‘mahāpuriso pubbe āharitvā dinnampi na gaṇhi, addhāssa idāni manoratho matthakaṃ patto, tasmā sayameva āgato’’ti paṇītapaṇītaṃ āhāraṃ upahariṃsu. Bodhisattassa attabhāvo nacirasseva pākatiko ahosi. Jarājiṇṇattabhāvo hi sappāyabhojanaṃ labhitvāpi pākatiko na hoti. Bodhisatto pana daharo. Tenassa sappāyabhojanaṃ bhuñjato attabhāvo na cirasseva pākatiko jāto, vippasannāni indriyāni, parisuddho chavivaṇṇo, samuggatatārāgaṇaṃ viya nabhaṃ paripuṇṇadvattiṃsamahāpurisalakkhaṇappaṭimaṇḍitasarīraṃ ahosi. So taṃ oloketvā ‘‘tāva kilanto nāma attabhāvo evaṃ paṭipākatiko jāto’’ti cintetvā attano paññāmahantatāya evaṃ parittakampi vitakkaṃ gahetvā kāmavitakkoti akāsi.

207.今当说三昧中分别念如何生起与如何制伏，故作此说明，谓我比库等。其中文意：当勤勉正念不失者为“精进”，意即勤勉有力也。努力心专注者为“费意”，即心志专一。欲分别念起，即菩萨过去六年修习期间，开始于王宫的享乐生活、楼阁舞台或车马等或轻或重之事物中，它非前所未有之分别念。菩萨因饥饿断食之苦，曾有“不饮食不足以产生特殊果报”之深刻法门，即“若我不能饮用浓郁之饮食，便不能生起粗重健康之身体”。彼时菩萨入乌鲁维罗乞食，众人言:“大贤前往乞食，过去不计受施，今获所愿故应自行取食。”菩萨虽年少，食受丰富饮食，身心安适，生起坚稳状态。老年或年迈时虽食丰足，然难生坚稳状态。菩萨乃少年，食丰身安，状态坚稳不疲。其清净感官新净如鲜色，身体如满月大贤之象，有坚毅心志。菩萨见此，思惟“虽如是生起疲惫心态而行为坚稳”，乃以智慧加强反思，转生欲分别念。

Paṇṇasālāya purato nisinno camarapasadagavayarohitamigādike magagaṇe manuññasaddaravane moravanakukkuṭādike pakkhigaṇe nīluppalakumudakamalādisañchannāni pallalāni nānākusumasañchannaviṭapā vanarājiyo maṇikkhandhanimmalajalapavāhañca nadiṃ nerañjaraṃ passati. Tassa evaṃ hoti ‘‘sobhanā vatime migajātā pakkhigaṇā pallalāni vanarājiyo nadī nerañjarā’’ti. So tampi evaṃ parittakaṃ vitakkaṃ gahetvā kāmavitakkamakāsi, tenāha ‘‘uppajjati kāmavitakko’’ti.

菩萨坐于宾那沙罗之前，见侍从骑骡子、猛兽队、禽鸟群，满布青色莲花、荷花等花卉的果园，沈浸于有花香与众多罕见树木的林野中，河流名为尼罗迦拉。菩萨如此观想：“野生动物及飞禽皆壮美异常。”因此生起退转的分别念，行欲分别念。

Attabyābādhāyapīti attadukkhāyapi. Esevanayo sabbattha. Kiṃ pana mahāsattassa ubhayadukkhāya saṃvattanakavitakko nāma atthīti? Natthi. Apariññāyaṃ ṭhitassa pana vitakko yāva ubhayabyābādhāya saṃvattatīti etāni tīṇi nāmāni labhati, tasmā evamāha. Paññānirodhikoti anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na deti, lokiyapaññaṃ pana aṭṭhasamāpattipañcābhiññāvasena uppannampi samucchinditvā khipatīti paññānirodhiko. Vighātapakkhikoti dukkhakoṭṭhāsiko. Asaṅkhataṃ nibbānaṃ nāma, taṃ paccakkhaṃ kātuṃ na detīti anibbānasaṃvattaniko. Abbhatthaṃ gacchatīti khayaṃ natthibhāvaṃ gacchati. Udakapupphuḷako viya nirujjhati. Pajahamevāti pajahimeva. Vinodamevāti nīharimeva. Byantameva naṃ akāsinti vigatantaṃ nissesaṃ parivaṭumaṃ paricchinnameva naṃ akāsiṃ.

身苦患难者谓身受苦痛，诸处处受皆遍及。然大士心得苦受全然无，故分别成该境不同。无明未断之分别念会受身心二苦，故得三名。谓四种分别念中智慧断灭者，无法生世间及出世间智慧；世间智慧虽生，但迅速被破灭，故名智慧断。生起痛苦主宰，令堕恶趣，名苦生主宰。涅槃非因果可及，不能直接进入，故名不生涅槃缘。灭尽亦是消失无有，无法涅槃境界；诸法如水中气泡般消灭，不复存在。舍弃即舍，不复爱取。灭尽即灭，无余无余。

§208

208.Byāpādavitakkoti na bodhisattassa parūpaghātappaṭisaṃyutto nāma vitakko citte uppajjati, athassa ativassaaccuṇhaatisītādīni pana paṭicca cittavipariṇāmabhāvo hoti, taṃ sandhāya ‘‘byāpādavitakko’’ti āha. Vihiṃsāvitakkoti na mahāsattassa paresaṃ dukkhuppādanappaṭisaṃyutto vitakko uppajjati, citte pana uddhatākāro anekaggatākāro hoti, taṃ gahetvā vihiṃsāvitakkamakāsi. Paṇṇasālādvāre nisinno hi sīhabyagghādike vāḷamige sūkarādayo khuddamige vihiṃsante passati. Atha bodhisatto imasmimpi nāma akutobhaye araññe imesaṃ tiracchānagatānaṃ paccatthikā uppajjanti, balavanto dubbale khādanti, balavantakhāditā vattantīti kāruññaṃ uppādeti. Aññepi biḷārādayo kukkuṭamūsikādīni khādante passati, gāmaṃ piṇḍāya paviṭṭho manusse rājakammikehi upaddute vadhabandhādīni anubhavante attano kasivaṇijjādīni kammāni katvā jīvituṃ na labhantīti kāruññaṃ uppādeti, taṃ sandhāya ‘‘uppajjati vihiṃsāvitakko’’ti āha. Tathā tathāti tena tena ākārena. Idaṃ vuttaṃ hoti – kāmavitakkādīsu yaṃ yaṃ vitakketi, yaṃ yaṃ vitakkaṃ pavatteti, tena tene cassākārena kāmavitakkādibhāvo cetaso na hi hotīti. Pahāsi nekkhammavitakkanti nekkhammavitakkaṃ pajahati. Bahulamakāsīti bahulaṃ karoti. Tassa taṃ kāmavitakkāya cittanti tassa taṃ cittaṃ kāmavitakkatthāya. Yathā kāmavitakkasampayuttaṃ hoti, evamevaṃ namatīti attho. Sesapadesupi eseva nayo.

208.嗔分别念非指菩萨内心对他人作恶意，从不会生起。但因心意变化多端，故名嗔分别念。害分别念非菩萨故意为他人制造痛苦起心想法，然菩萨心中涌起不安及悲悯意，观见百兽争斗、强者食弱者，起大慈悲心。又见猫、鸡、鼠等食物，及居民被王城官吏惩处而无以生存，生起慈悲悲哀。为此称为“害分别念”。依此乃至其它分别念，所生分别念皆非菩萨妄心所造，故无烦恼。弃舍出离分别念即舍弃，勤行则增进。由此明白，若出现此类分别念，俱为心境之不同表现，无有真实自性。

Idāni atthadīpikaṃ upamaṃ dassento seyyathāpī tiādimāha. Tattha kiṭṭhasambādheti sassasambādhe. Ākoṭeyyāti ujukaṃ piṭṭhiyaṃ pahareyya. Paṭikoṭeyyāti tiriyaṃ phāsukāsu pahareyya. Sannirundheyyāti āvaritvā tiṭṭheyya. Sannivāreyyāti ito cito ca gantuṃ na dadeyya . Tatonidānanti tena kāraṇena, evaṃ arakkhitānaṃ gunnaṃ paresaṃ sassakhādanakāraṇenāti attho. Bālo hi gopāloko evaṃ gāvo arakkhamāno ‘‘ayaṃ amhākaṃ bhattavetanaṃ khādati, ujuṃ gāvo rakkhitumpi na sakkoti, kulehi saddhiṃ veraṃ gaṇhāpetī’’ti gosāmikānampi santikā vadhādīni pāpuṇāti, kiṭṭhasāmikānampi. Paṇḍito pana imāni cattāri bhayāni sampassanto gāvo sādhukaṃ rakkhati, taṃ sandhāyetaṃ vuttaṃ. Ādīnavanti upaddavaṃ. Okāranti lāmakaṃ, khandhesu vā otāraṃ. Saṃkilesanti kiliṭṭhabhāvaṃ. Nekkhammeti nekkhammamhi. Ānisaṃsanti visuddhipakkhaṃ. Vodānapakkhanti idaṃ tasseva vevacanaṃ, kusalānaṃ dhammānaṃ nekkhammamhi visuddhipakkhaṃ addasanti attho.

现在，说明义理之灯和比喻时，例如说“在此教法中”等。此处“糟谷毁坏”意指稻谷遭蝗虫啃食之害。“击打”意即顺直用杵击谷。横击则是在谷壳间侧面轻击。“围困”是指阻拦挡住不让它们进入。设置障碍即不容其由此由彼自由进出。由此可知，因这样的原因，对于那些疏于防备的谷物，本质上是他者的蝗虫造成毁坏。愚人宰牛人刚好如此保护牛时，却说‘这牛吃掉了我们的食粮，为什么不能保护好牛呢？彼此家族间群起敌对’，因此牛主被众人陷害甚至杀害，这即是“不善的谷物所有者”的情形。智者则见此四种恐怖，善护牛群，依此言教：首先，灾难意味着乱扰；其次，徘徊意指懈怠，心志涣散；第三，污秽意指败坏污浊的性质；第四，出世意味着出离之境。它们相因互生，显现清净一方。光明之侧面，即指出世者明了此意，善法集合于出离因缘的清净一方。

§209

209.Nekkhammanti ca kāmehi nissaṭaṃ sabbakusalaṃ, ekadhamme saṅgayhamāne nibbānameva. Tatridaṃ opammasaṃsandanaṃ – kiṭṭhasambādhaṃ viya hi rūpādiārammaṇaṃ, kūṭagāvo viya kūṭacittaṃ, paṇḍitagopālako viya bodhisatto, catubbidhabhayaṃ viya attaparūbhayabyābādhāya saṃvattanavitakko, paṇḍitagopālakassa catubbidhaṃ bhayaṃ disvā kiṭṭhasambādhe appamādena gorakkhaṇaṃ viya bodhisattassa chabbassāni padhānaṃ padahato attabyābādhādibhayaṃ disvā rūpādīsu ārammaṇesu yathā kāmavitakkādayo na uppajjanti, evaṃ cittarakkhaṇaṃ. Paññāvuddhikotiādīsu anuppannāya lokiyalokuttarapaññāya uppādāya, uppannāya ca vuddhiyā saṃvattatīti paññāvuddhiko. Na dukkhakoṭṭhāsāya saṃvattatīti avighātapakkhiko. Nibbānadhātusacchikiriyāya saṃvattatīti nibbānasaṃvattaniko. Rattiṃ cepi naṃ, bhikkhave, anuvitakkeyyanti sakalarattiṃ cepi taṃ vitakkaṃ pavatteyyaṃ. Tatonidānanti taṃmūlakaṃ. Ohaññeyyāti ugghātīyeyya, uddhaccāya saṃvatteyyāti attho. Ārāti dūre. Samādhimhāti upacārasamādhitopi appanāsamādhitopi. So kho ahaṃ, bhikkhave, ajjhattameva cittanti so ahaṃ, bhikkhave, mā me cittaṃ samādhimhā dūre hotūti ajjhattameva cittaṃ saṇṭhapemi, gocarajjhatte ṭhapemīti attho. Sannisādemīti tattheva ca naṃ sannisīdāpemi. Ekodiṃ karomīti ekaggaṃ karomi. Samādahāmīti sammā ādahāmi, suṭṭhu āropemīti attho. Mā me cittaṃ ūhaññīti mā mayhaṃ cittaṃ ugghātīyittha, mā uddhaccāya saṃvattatūti attho.

209.出离–即离欲境界，是诸善法的究竟，因单一法而成就涅槃。这里比喻：如同糟谷毁坏之害为种种色境的障碍，如同成群的坏牛心怀恶意，如同智者养牛者如同正觉者，察知四种恐惧，勇于承担，守护牛群免使遭难。智者见四重怖畏，谨慎如守护慧者。如此守护心意，则在色界境界中诸如欲念等不生，防护心意稳固。所谓智慧增长，即世间及出世间智力的产生、增长。所谓不苦恼者，是无烦恼的一方。所谓安住涅槃，是涅槃的境界持续存在。比库们应时常护持此念，勿使它散乱。此即根本。放逸者即被断绝，生起忧动。远离恶人。定即包括初定及深定两种。我说：诸比库！我以自心为本，不愿与定远离，常自住于心中，驻于外界。表明此意者我未坐下。立志一心，即专心致意。定即正受安住，妥善上承。勿使我心放逸，勿使我心被断绝、不生忧动。

§210

210.Uppajjati abyāpādavitakko…pe… avihiṃsāvitakkoti ettha yo so imāya heṭṭhā vuttataruṇavipassanāya saddhiṃ uppannavitakko kāmapaccanīkaṭṭhena nekkhammavitakkoti vutto. Soyeva byāpādapaccanīkaṭṭhena abyāpādavitakkoti ca vihiṃsāpaccanīkaṭṭhena avihiṃsāvitakkoti ca vutto.

210.生起无愤恨心念……生起无害心念之意，即此处所说，乃以《新兴观照法》所产生之心念，与欲恚相对，即生离欲念者；以无恚对比生起之无瞋念者；以无害对比生起之无害心念。

Ettāvatā bodhisattassa samāpattiṃ nissāya vipassanāpaṭṭhapanakālo kathito. Yassa hi samādhipi taruṇo, vipassanāpi. Tassa vipassanaṃ paṭṭhapetvā aticiraṃ nisinnassa kāyo kilamati, anto aggi viya uṭṭhahati, kacchehi sedā muccanti, matthakato usumavaṭṭi viya uṭṭhahati, cittaṃ haññati vihaññati vipphandati. So puna samāpattiṃ samāpajjitvā taṃ paridametvā mudukaṃ katvā samassāsetvā puna vipassanaṃ paṭṭhapeti. Tassa puna aticiraṃ nisinnassa tatheva hoti. So puna samāpattiṃ samāpajjitvā tatheva karoti. Vipassanāya hi bahūpakārā samāpatti.

至此关于菩萨定境修持及由此而发起觉照之时段已论述完毕。其间若定力尚浅，观照难久，身体久坐则生疼痛，内里如烈火燃烧，四肢麻木松弛，形体如受寒风吹拂，心意受煎熬、受破碎之苦。此时复入定中，调伏心意，安稳如青蛙之静止，再起观照，如是反复执行。身体久坐之苦重现。乃次再入定境，亦复如此。定中有多种助益，故为观修有益。

Yathā yodhassa phalakakoṭṭhako nāma bahūpakāro hoti, so taṃ nissāya saṅgāmaṃ pavisati, tattha hatthīhipi assehipi yodhehipi saddhiṃ kammaṃ katvā āvudhesu vā khīṇesu bhuñjitukāmatādibhāve vā sati nivattitvā phalakakoṭṭhakaṃ pavisitvā āvudhānipi gaṇhāti, vissamatipi, bhuñjatipi, pānīyampi pivati, sannāhampi paṭisannayhati, taṃ taṃ katvā puna saṅgāmaṃ pavisati, tattha kammaṃ katvā puna uccārādipīḷito vā kenacideva vā karaṇīyena phalakakoṭṭhakaṃ pavisati. Tattha santhambhitvā puna saṅgāmaṃ pavisati, evaṃ yodhassa phalakakoṭṭhako viya vipassanāya bahūpakārā samāpatti.

犹如士兵之兵甲助益甚多，士兵由此装备整齐而能入阵，且与象骡马兵协力行事，服用粮食、饮水、拿取所需装备、以此装备相护，整装待命，复入阵。虽疲惫亦能持续，受苦亦承载，以利作战。观修亦然，具多助益。

Samāpattiyā pana saṅgāmanittharaṇakayodhassa phalakakoṭṭhakatopi vipassanā bahūpakāratarā. Kiñcāpi hi samāpattiṃ nissāya vipassanaṃ paṭṭhapeti, vipassanā pana thāmajātā samāpattimpi rakkhati. Thāmajātaṃ karoti.

对于由定入战之士兵，尤见观照助益更显著。无论何时依定正修观照，定伴随而生。观照得成，自能守持此定。故曰：观照乃定之本源保持者。

Yathā hi thale nāvampi nāvāya bhaṇḍampi sakaṭabhāraṃ karonti. Udakaṃ patvā pana sakaṭampi sakaṭabhaṇḍampi yuttagoṇepi nāvābhāraṃ karonti. Nāvā tiriyaṃ sotaṃ chinditvā sotthinā supaṭṭanaṃ gacchati, evamevaṃ kiñcāpi samāpattiṃ nissāya vipassanaṃ paṭṭhapeti, vipassanā pana thāmajātā samāpattimpi rakkhati, thāmajātaṃ karoti. Thalaṃ patvā sakaṭaṃ viya hi samāpatti. Udakaṃ patvā nāvā viya vipassanā. Iti bodhisattassa ettāvatā samāpattiṃ nissāya vipassanāpaṭṭhapanakālo kathitoti veditabbo.

譬如地面，船只与载物之车，皆能承载重量。然则当船入水之时，车与载物与船和网具等，俱能成为船的负重。船横渡河流时，断开河水，安然抵岸而行。佛法也如是，无论何等果位的成就，皆以观照为依归，观照护持已成之果位，并使之稳固。不加依归时，如地载车；得依归时，如水承船。当说菩萨证得果位时，是由观照而生，故应知此观照生于得证之时。此即菩萨由成就果位而得观照之时限也。

Yaññadevātiādi kaṇhapakkhe vuttānusāreneva veditabbaṃ, idhāpi atthadīpikaṃ upamaṃ dassetuṃ seyyathāpītiādimāha. Tattha gāmantasambhatesūti gāmantaṃ āhaṭesu. Satikaraṇīyameva hotīti etā gāvoti satiuppādanamattameva kātabbaṃ hoti. Ito cito ca gantvā ākoṭanādikiccaṃ natthi. Ete dhammāti ete samathavipassanā dhammāti satuppādanamattameva kātabbaṃ hoti. Iminā bodhisattassa samathavipassanānaṃ thāmajātakālo kathito. Tadā kirassa samāpattiṃ appanatthāya nisinnassa aṭṭha samāpattiyo ekāvajjanena āpāthaṃ āgacchanti, vipassanaṃ paṭṭhapetvā nisinno satta anupassanā ekappahāreneva āruḷho hoti.

应如黑月之说法而知，此时亦为显明义理比喻之义，谓曰：于这里说村户者，实指乡村。所谓守持，乃仅为修习念而已。此人无须反复往返，亦不须出外作他事。所谓诸法者，指止观二法，仅须修习念念的产生。如是言说菩萨修止观时相之由来。彼时，修证果位之助者有八，因一法过失而遭打击。与彼同时坐着修观者七人，于一瞬间即得升起神通。

§215

215.Seyyathāpīti idha kiṃ dasseti? Ayaṃ pāṭiyekko anusandhi, sattānañhi hitūpacāraṃ attano satthubhāvasampadañca dassento bhagavā imaṃ desanaṃ ārabhi. Tattha araññeti aṭaviyaṃ. Pavaneti vanasaṇḍe. Atthato hi idaṃ dvayaṃ ekameva, paṭhamassa pana dutiyaṃ vevacanaṃ. Ayogakkhemakāmoti catūhi yogehi khemaṃ nibbhayaṭṭhānaṃ anicchanto bhayameva icchanto . Sovatthikoti suvatthibhāvāvaho. Pītigamanīyoti tuṭṭhiṃ gamanīyo. ‘‘Pītagamanīyo’’ti vā pāṭho. Pidaheyyāti sākhādīhi thakeyya. Vivareyyāti visadamukhaṃ katvā vivaṭaṃ kareyya. Kummagganti udakavanapabbatādīhi sanniruddhaṃ amaggaṃ. Odaheyya okacaranti tesaṃ oke caramānaṃ viya ekaṃ dīpakamigaṃ ekasmiṃ ṭhāne ṭhapeyya. Okacārikanti dīgharajjuyā bandhitaṃyeva migiṃ.

215.“所谓譬如者，此处指什么？”这是世尊独自思惟，欲利益众生、显示自身教义圆满，开始宣说此法。佛曰：森林即密林，风指林间之风。此处所言二者为一意，但第一为全貌，第二为细说。所谓不忧不惧，谓人欲舍弃诸缠累，既无惧亦无贪。所谓善趣，指通达安乐之处。所谓喜行，可释为“悦行”。“悦行”一说亦可，亦作“喜行”。“苦当”“开示”,意谓破除苛隐。妨路者指封堵水田、林山、洞穴等之障碍。如火灾焚烧，昆虫飞走，如摆放长锁束缚兽类。

Migaluddako hi araññaṃ migānaṃ vasanaṭṭhānaṃ gantvā ‘‘idha vasanti, iminā maggena nikkhamanti, ettha caranti, ettha pivanti, iminā maggena pavisantī’’ti sallakkhetvā maggaṃ pidhāya kummaggaṃ vivaritvā okacarañca okacārikañca ṭhapetvā sayaṃ paṭicchannaṭṭhāne sattiṃ gahetvā tiṭṭhati. Atha sāyanhasamaye migā akutobhaye araññe caritvā pānīyaṃ pivitvā migapotakehi saddhiṃ kīḷamānā vasanaṭṭhānasantikaṃ āgantvā okacarañca okacārikañca disvā ‘‘sahāyakā no āgatā bhavissantī’’ti nirāsaṅkā pavisanti, te maggaṃ pihitaṃ disvā ‘‘nāyaṃ maggo, ayaṃ maggo bhavissatī’’ti kummaggaṃ paṭipajjanti. Migaluddako na tāva kiñci karoti, paviṭṭhesu pana sabbapacchimaṃ saṇikaṃ paharati. So uttasati, tato sabbe uttasitvā ‘‘bhayaṃ uppanna’’nti purato olokentā udakena vā vanena vā pabbatena vā sanniruddhaṃ maggaṃ disvā ubhohi passehi aṅgulisaṅkhalikaṃ viya gahanavanaṃ pavisituṃ asakkontā paviṭṭhamaggeneva nikkhamituṃ ārabhanti. Luddako tesaṃ nivattanabhāvaṃ ñatvā ādito paṭṭhāya tiṃsampi cattālīsampi mige ghāteti. Idaṃ sandhāya evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṃ āpajjeyyāti vuttaṃ.

野猪沼泽者，谓入密林觅食之野猪，其居住处也。野猪曰：“此处为其所居，此路可出，彼处为其行止，彼处为其饮食，途经此路至其所愿之地。”野猪断绝小径，开启阻路，安置纺织者与狩猎者，使其自身隐藏，有野猪看守。傍晚时分，野猪出没森林，饮水后来至野猪窝，与幼崽悲戏。见两人曰：“有助手来。”二人入路，经阻断处视而不见，且谓:“此非正途，此路不可通，行猎之路。”野猪不动，于入口处击打守路者。吼叫后，众皆吼叫，谓:“恐惧生起。”前方远望，见有山林水草封堵道路，二人如带手链般无法进入树林，且不能依开路通道出去。野猪知悉彼二人将返身回转，于是伏击袭杀三十几头野猪。由此可知，诸比库！大野猪帮派，终将无法避免灾祸。

‘‘Nandīrāgassetaṃ adhivacanaṃ, avijjāyetaṃ adhivacana’’nti ettha yasmā ime sattā avijjāya aññāṇā hutvā nandīrāgena ābandhitvā rūpārammaṇādīni upanītā vaṭṭadukkhasattiyā ghātaṃ labhanti. Tasmā bhagavā okacaraṃ nandīrāgoti, okacārikaṃ avijjāti katvā dassesi.

“愤怒的定义，如此言说；无明的定义，如此言说。”此处所言众生，由于无明而迷失智慧，又被愤怒所缠绕，致使对诸色境等起瞋恨之心，遂遭受生死苦患之折磨。因此，世尊称其恶行为愤怒，称其恶人愚癡，此言以示。

Migaluddako hi ekadāpi tesaṃ sākhābhaṅgena sarīraṃ puñchitvā manussagandhaṃ apanetvā okacaraṃ ekasmiṃ ṭhāne ṭhapetvā okacārikaṃ saha rajjuyā vissajjetvā attānaṃ paṭicchādetvā sattiṃ ādāya okacarassa santike tiṭṭhati, okacārikā migagaṇassa caraṇaṭṭhānābhimukhī gacchati . Taṃ disvā migā sīsāni ukkhipitvā tiṭṭhanti, sāpi sīsaṃ ukkhipitvā tiṭṭhati, te ‘‘amhākaṃ samajātikā aya’’nti gocaraṃ gaṇhanti. Sāpi tiṇāni khādantī viya saṇikaṃ upagacchati. Āraññiko yūthapatimigo tassā vātaṃ labhitvā sakabhariyaṃ vissajjetvā tadabhimukho hoti.

野猪沼泽的野猪，有一次用树枝拨开荆棘，露出人类气味，将狩猎者安置于某处，与其助手用绳索绑缚自己，遮盖身体，携带猎物，站在狩猎者旁。狩猎者带领野猪群走向猎场。见此，野猪们昂起头颅站立，女野猪亦举头而立，众兽谓：“是我族类。”女野猪如食草上前接近。森林中成群野猪感受到疾风，用网绳束束缚，准备迎敌。

Sattānañhi navanavameva piyaṃ hoti. Okacārikā āraññikassa migassa accāsannabhāvaṃ adatvā tadabhimukhīva pacchato paṭikkamitvā okacarassa santikaṃ gacchati, yattha yatthassā rajju laggati, tattha tattha khurena paharitvā moceti, āraññiko migo okacaraṃ disvā okacārikāya sammatto hutvā okacare usūyaṃ katvā piṭṭhiṃ nāmetvā sīsaṃ kampento tiṭṭhati, tasmiṃ khaṇe sattiṃ jivhāya lehantopi ‘‘kiṃ eta’’nti na jānāti, okacaropi sacassa uparibhāgena taṃ migaṃ paharituṃ sukhaṃ hoti, piṭṭhiṃ nāmeti. Sacassa heṭṭhābhāgena paharituṃ sukhaṃ hoti, hadayaṃ unnāmeti. Atha luddako āraññikaṃ migaṃ sattiyā paharitvā tattheva ghātetvā maṃsaṃ ādāya gacchati. Evameva yathā so migo okacārikāya sammatto okacare usūyaṃ katvā sattiṃ jivhāya lehantopi kiñci na jānāti, tathā ime sattā avijjāya sammattā andhabhūtā kiñci ajānantā rūpādīsu nandīrāgaṃ upagamma vaṭṭadukkhasattiyā vadhaṃ labhantīti bhagavā okacaraṃ nandīrāgoti, okacārikaṃ avijjāti katvā dassesi.

众生对于新近出现的事物总是感到喜爱。森林中的野鹿，因为尚未体验到附近有猎人的存在，便误以为身后并无危险，于是转身逃避，径直朝猎人所在之处走去。猎人用绳索将其缠缚，随处用马蹄践踏而欲解脱。野鹿见到猎人后，因获认可而心生嫉妒，振动颅骨站立。然而，此时野鹿虽舌尖有伤，却不自知“这是什么”，而猎人则从鹿的上腹部击打它非常舒服，猎人称之为“振动”。打在鹿的下腹部也非常舒服，令其心脏激荡。随后猎人用箭射杀了这头森林野鹿，割取肉后即行离去。如同这头野鹿因被猎人认可心生嫉妒，即使舌伤也浑然不觉一样，众生因无明而被愚昧蒙蔽，无法认知事物的本质，染着五欲之爱，陷于生死轮回的苦海中，终致堕入生死杀戮，就如世尊所说的“猎人之嫉妒”，即称这种嫉妒为“猎人”，并指出众生则是无知，不了知此理。

Iti kho, bhikkhave, vivaṭo mayā khemo maggoti iti kho, bhikkhave, mayā imesaṃ sattānaṃ hitacaraṇena sammāsambodhiṃ patvā ahaṃ buddhosmīti tuṇhībhūtena anisīditvā dhammacakkappavattanato paṭṭhāya dhammaṃ desentena vivaṭo khemo ariyo aṭṭhaṅgiko maggo, pihito kummaggo , aññātakoṇḍaññādīnaṃ bhabbapuggalānaṃ ūhato okacaro nandīrāgo dvedhā chetvā pātito, nāsitā okacārikā avijjā sabbena sabbaṃ samugghātitāti attano hitūpacāraṃ dassesi. Sesaṃ sabbattha uttānatthamevāti.

于是，诸比库啊，我以恪守正法之道为游离之安乐之路。诸比库啊，凭借我对这些众生之利益行持，证得了正觉，成就佛陀。于转法轮之后，我以平静淡泊而坚定忍受，摄持法轮而住。我使这条八正道成为游离之安乐之路，断绝了逆流邪道的行为。对于不知或误解圣道的诸多众生，我藉由断事赦除嗔嫉与分别妄见，清除猎人相应的嫉妒，令之别离困惑与无明，成就清净无亏的道路，展示了我自身利益的修行路线。最終究竟，皆是为成就崇高之利益。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》之《中部》注释

Dvedhāvitakkasuttavaṇṇanā niṭṭhitā. · 《二种寻经》注释终了。

10. Vitakkasaṇṭhānasuttavaṇṇanā十、《止息寻经》注释

§216

216.Evaṃme sutanti vitakkasaṇṭhānasuttaṃ. Tattha adhicittamanuyuttenāti dasakusalakammapathavasena uppannaṃ cittaṃ cittameva, vipassanāpādakaaṭṭhasamāpatticittaṃ tato cittato adhikaṃ cittanti adhicittaṃ. Anuyuttenāti taṃ adhicittaṃ anuyuttena, tattha yuttappayuttenāti attho.

216.此乃名为专注念处的思维聚合经。其所称的‘随顺毗婆舍那之心’是指依于十善业道产生出的心，即根本心。‘生起毗婆舍那根本定所生心’为证明其后心之别离功能者，于此心之后所生更高之心即名为随顺心。“随顺”意指此随顺心随从所援用的毗婆舍那根本定所生心，也即其意义形同依附。

Tatrāyaṃ bhikkhu purebhattaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto nisīdanaṃ ādāya asukasmiṃ rukkhamūle vā vanasaṇḍe vā pabbatapāde vā pabbhāre vā samaṇadhammaṃ karissāmīti nikkhamantopi, tattha gantvā hatthehi vā pādehi vā nisajjaṭṭhānato tiṇapaṇṇāni apanentopi adhicittaṃ anuyuttoyeva. Nisīditvā pana hatthapāde dhovitvā pallaṅkaṃ ābhujitvā mūlakammaṭṭhānaṃ gahetvā viharantopi adhicittaṃ anuyuttoyeva.

此时，比库先于前午时发放施粮，后午时受施食之后，携带座具，欲选择于树根、林间、山脚或山侧等地安静修行之处，出门时，即便携带手足或坐具、，但即使取来草叶，也完全随顺心意。坐下后洗净手足，铺设垫具，持根本修行的基础法门，仍全凭随顺心意而行。

Nimittānīti kāraṇāni. Kālena kālanti samaye samaye. Na nu ca kammaṭṭhānaṃ nāma muhuttampi achaḍḍetvā nirantaraṃ manasikātabbaṃ, kasmā bhagavā ‘‘kālena kāla’’nti āhāti. Pāḷiyañhi aṭṭhatiṃsa kammaṭṭhānāni vibhattāni, tesu bhikkhunā attano cittarucitaṃ kammaṭṭhānaṃ gahetvā nisinnena yāva kocideva upakkileso nuppajjati, tāva imesaṃ nimittānaṃ manasikārakiccaṃ natthi. Yadā pana uppajjati, tadā imāni gahetvā citte uppannaṃ abbudaṃ nīharitabbanti dassento evamāha.

相缘者，即因缘和合之事物，是时间所在。时不时地，意指在确定时间之中。岂非修行所选处乃须时时觉察恒常思维？世尊何以说“时不时地”？巴利文中，共分三十三种修行处。比库于其中择其心意习修之处，止息坐定时，若没有杂染生起，则无需再思维观察此相缘。若杂染生起，则当察看这些相续相缘，须知即时清除由相缘所引起的怪异事相，因此宣说“时不时地”。

Chandūpasaṃhitāti chandasahagatā rāgasampayuttā. Imesaṃ pana tiṇṇaṃ vitakkānaṃ khettañca ārammaṇañca jānitabbaṃ. Tattha chandūpasañhitānaṃ aṭṭha lobhasahagatacittāni khettaṃ, dosūpasañhitānaṃ dve domanassasahagatāni, mohūpasañhitānaṃ dvādasapi akusalacittāni. Vicikicchāuddhaccasampayuttacittāni pana dve etesaṃ pāṭipuggalikaṃ khettaṃ. Sabbesampi sattā ceva saṅkhārā ca ārammaṇaṃ, iṭṭhāniṭṭhaasamapekkhitesu hi sattesu ca saṅkhāresu ca te uppajjanti . Aññampi nimittaṃ manasikātabbaṃ kusalūpasaṃhitanti tato nimittato aññaṃ kusalanissitaṃ nimittaṃ manasikātabbaṃ. Tattha aññaṃ nimittaṃ nāma chandūpasañhite vitakke sattesu uppanne asubhabhāvanā aññaṃ nimittaṃ nāma. Saṅkhāresu uppanne aniccamanasikāro aññaṃ nimittaṃ nāma. Dosūpasañhite sattesu uppanne mettābhāvanā aññaṃ nimittaṃ nāma. Saṅkhāresu uppanne dhātumanasikāro aññaṃ nimittaṃ nāma. Mohūpasañhite yattha katthaci uppanne pañcadhammūpanissayo aññaṃ nimittaṃ nāma.

渴爱相续者，谓带有渴欲和烦恼的心。须知此三种思维之境及其缘起。渴爱所包含的有八种带贪欲的心，是此境界；烦恼所包含的有两种带嗔恨的心；痴迷所包含的十二种不善心。犹豫与掉举追悔的心各含两种，即为八中之境。众生及行均为一种境界，起于乐与不乐的取舍依缘。又有其他相续之缘，善心随缘而生，即此缘之心的意为。其次，另一相缘指带渴爱之思维于众生中生起，谓之另一相缘。另有一相缘指在不善心生起时，对不善之所属分别心，即名另一相缘。在行起时，在无常观照中生起，谓另一相缘；在烦恼相缘生起时，生起慈心等善业，谓另一相缘；在五毒迷惑相缘生起时，根据具体处所生五支基，亦谓另一相缘。

Imassa hatthā vā sobhanā pādā vātiādinā nayena hi sattesu lobhe uppanne asubhato upasaṃharitabbaṃ. Kimhi sārattosi? Kesesu sārattosi. Lomesu…pe… muttesu sārattosi. Ayaṃ attabhāvo nāma tīhi aṭṭhisatehi ussāpito, navahi nhārusatehi ābaddho, navahi maṃsapesisatehi anulitto, allacammena pariyonaddho, chavirāgena paṭicchanno, navahi vaṇamukhehi navanavutilomakūpasahassehi ca asuci paggharati, kuṇapapūrito, duggandho, jeguccho, paṭikūlo, dvattiṃsakuṇapasañcayo, natthettha sāraṃ vā varaṃ vāti evaṃ asubhato upasaṃharantassa sattesu uppanno lobho pahīyati, tenassa asubhato upasaṃharaṇaṃ aññaṃ nimittaṃ nāma hoti.

以手或以华丽足迹等诸缘，于众生中因贪欲起，应当将其从不善中收摄。缘何而收摄？缘发，缘毛发，缘指甲等。此即所谓自体状态，长三百根毛发，九根须髯，九根肉刺，遍布全身皮肤，以毛衣裹身，闭障色欲，九个鼻孔中居住着九千多个逆毛丛，是污秽的，有臭秽气味，令人憎恶、可厌，是令人反感的，三十二种的污秽积聚。于此不善的收摄之中，若起贪欲，即失此贪欲。对此不善的收摄，别无他因可得。

Pattacīvarādīsu saṅkhāresu lobhe uppanne dvīhākārehi saṅkhāramajjhattataṃ samuṭṭhāpetīti satipaṭṭhānavaṇṇanāyaṃ vuttanayena assāmikatāvakālikabhāvavasena manasikaroto so pahīyati. Tenassa aniccato manasikāro aññaṃ nimittaṃ nāma hoti. Sattesu dose uppanne pana āghātavinayakakacopamovādādīnaṃ vasena mettā bhāvetabbā, taṃ bhāvayato doso pahīyati, tenassa mettābhāvanā aññaṃ nimittaṃ nāma hoti. Khāṇukaṇṭakatiṇapaṇṇādīsu pana dose uppanne tvaṃ kassa kuppasi, kiṃ pathavīdhātuyā, udāhu āpodhātuyā, ko vā panāyaṃ kuppati nāma, kiṃ pathavīdhātu udāhu āpodhātūtiādinā nayena dhātumanasikāraṃ karontassa doso pahīyati. Tenassa dhātumanasikāro aññaṃ nimittaṃ nāma hoti.

于袈裟等行相中，因贪欲起两种收摄，将中心行聚合而生起——此乃于念处递次解说中所言，因暂时共相而生，因而失贪欲。对此无常的观照，别无他因可得。于众生中因嗔恚起，则应生慈心。生此慈心，则嗔恚消失。对此慈心生起，别无他因可得。于于砂砾、荆棘等因嗔恚起——施行于地、水、火三界之因缘观照，此嗔恚消失。对此诸界观照，别无他因可得。

Mohe pana yattha katthaci uppanne –

迷惑生起之处何在——

‘‘Garūsaṃvāso uddeso, uddiṭṭhaparipucchanaṃ;

“置身于荒芜之地，立于被污染之所；

Kālena dhammassavanaṃ, ṭhānāṭṭhānavinicchayo;

随时间听闻法音，考察地点及其相状；

Pañca dhammūpanissāya, mohadhātu pahīyatī’’ti. –

依恃五法，本净除迷惑本源。”——

Ime pañca dhammā upanissitabbā. Garuṃ upanissāya viharanto hi bhikkhu – ‘‘ācariyo gāmappavesanaṃ anāpucchantassa pattakāle vattaṃ akarontassa ghaṭasataudakāharaṇādidaṇḍakammaṃ karotī’’ti yattappaṭiyatto hoti, athassa moho pahīyati. Uddesaṃ gaṇhantopi – ‘‘ācariyo uddesakāle uddesaṃ aggaṇhantassa asādhukaṃ sajjhāyantassa ca daṇḍakammaṃ karotī’’ti yattappaṭiyatto hoti, evampissa moho pahīyati. Garubhāvanīye bhikkhū upasaṃkamitvā ‘‘idaṃ bhante kathaṃ imassa ko attho’’ti paripucchanto kaṃkhaṃ vinodeti, evampissa moho pahīyati. Kālena dhammasavanaṭṭhānaṃ gantvā sakkaccaṃ dhammaṃ suṇantassāpi tesu tesu ṭhānesu attho pākaṭo hoti. Evampissa moho pahīyati. Idamassa kāraṇaṃ, idaṃ na kāraṇanti ṭhānāṭṭhānavinicchaye cheko hoti, evampissa moho pahīyati. Tenassa pañcadhammūpanissayo aññaṃ nimittaṃ nāma hoti.

这五法应当被依止。比库若以重重依止而生活，如有师长说：『比库入村访求时，不问当时事，反而施行如取罐水等鞭打之事』，若对此妄加推断，彼等的迷惑便会消除。又若对比库说：『师长说在教导时，对不听教者施以不善惩罚』，若对此妄加推断，其迷惑亦当消除。于威严场合，比库们趋前，问曰：『尊者，此事如何，此人有何用意？』能遣除其疑虑，其迷惑亦会消除。时节至于经法听闻处，即便聆听者若用心，种种教理皆能明了，迷惑亦会消除。此事因缘者，是非施用场所的分辨，起护持作用，故迷惑消散。由此，五法依止不变，若以它因为依止，则非也。

Apica aṭṭhatiṃsāya ārammaṇesu yaṃkiñci bhāventassāpi ime vitakkā pahīyanti eva. Imāni pana nimittāni ujuvipaccanīkāni paṭipakkhabhūtāni. Imehi pahīnā rāgādayo suppahīnā honti. Yathā hi aggiṃ allakaṭṭhehipi paṃsūhipi sākhādīhipi pothetvā nibbāpentiyeva, udakaṃ pana aggissa ujuvipaccanīkaṃ, tena nibbuto sunibbuto hoti, evamimehi nimittehi pahīnā rāgādayo suppahīnā honti. Tasmā etāni kathitānīti veditabbāni.

此外，在三十三种根本所缘中，无论修行何者，念头皆遣除。此等所缘乃正直相反，互相对立的所缘。借此所缘遣除贪欲等，贪欲等能彻底遣除。譬如火遇干柴、枯草、树枝一一续燃而灭，水遇火之正反相，水则被火熄灭，遂得断灭。如此缘起，贪欲等得彻底遣除，故此所缘应当了知，故而述说之。

Kusalūpasaṃhitanti kusalanissitaṃ kusalassa paccayabhūtaṃ. Ajjhattamevāti gocarajjhattaṃyeva. Palagaṇḍoti vaḍḍhakī. Sukhumāya āṇiyāti yaṃ āṇiṃ nīharitukāmo hoti, tato sukhumatarāya sāradāruāṇiyā. Oḷārikaṃ āṇinti candaphalake vā sāraphalake vā ākoṭitaṃ visamāṇiṃ. Abhinihaneyyāti muggarena ākoṭento haneyya. Abhinīhareyyāti evaṃ abhinihananto phalakato nīhareyya. Abhinivaseyyāti idāni bahu nikkhantāti ñatvā hatthena cāletvā nikkaḍḍheyya . Tattha phalakaṃ viya cittaṃ, phalake visamāṇī viya akusalavitakkā, sukhumāṇī viya aññaṃ asubhabhāvanādikusalanimittaṃ, sukhumāṇiyā oḷārikāṇinīharaṇaṃ viya asubhabhāvanādīhi kusalanimittehi tesaṃ vitakkānaṃ nīharaṇaṃ.

所谓善相连者，是指依善法而起，随善法之条件而成。内在而言，即为所应观察之处。"疙瘩"指能增长者。"微妙枝"谓能采摘微妙枝条者，随之更微妙者为雪松类之微枝。"枯枝"为枝叶枯槁，皮肤腐烂扭曲者。被称为难以断除者。"不易斩者"意指用锤击难以断者。"难以抽除者"意指如此锤击中，枝叶难拔出者。"难以移除者"指枝叶已多脱落，若知此理，可用手拨动使脱落。如枝叶般为心，枝叶扭曲比作不善念头，微枝比作他不善缘起，且以此微枝抽除，犹如以善缘起抽除此等不善念头。

§217

217.Ahikuṇapenātiādi atijegucchapaṭikūlakuṇapadassanatthaṃ vuttaṃ. Kaṇṭhe āsattenāti kenacideva paccatthikena ānetvā kaṇṭhe baddhena paṭimukkena. Aṭṭiyeyyāti aṭṭo dukkhito bhaveyya. Harāyeyyāti lajjeyya. Jiguccheyyāti sañjātajiguccho bhaveyya.

此处讲述不净观，如极肮脏、杂乱的不善之处。"缠绕于喉"是指因某境而被缠绕、糾缠于喉部。"被绑缚"是指被缚住不能解脱。"受苦"指感到痛苦。"羞耻"指感到惭愧害怕。"厌恶"是指由于恶臭而起的恶感。

Pahīyantīti evaṃ imināpi kāraṇena ete akusalā dhammā sāvajjā dukkhavipākāti attano paññābalena upaparikkhato ahikuṇapādīni viya jigucchantassa pahīyanti. Yo pana attano paññābalena upaparikkhituṃ na sakkoti, tena ācariyaṃ vā upajjhāyaṃ vā aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ saṅghattheraṃ vā upasaṅkamitvā ghaṇḍiṃ paharitvā bhikkhusaṅghameva vā sannipātetvā ārocetabbaṃ, bahunañhi sannipāte bhavissateva eko paṇḍitamanusso, svāyaṃ evaṃ etesu ādīnavo daṭṭhabboti kathessati, kāyavicchindanīyakathādīhi vā pana te vitakke niggaṇhissatīti.

所谓“遣除”，指借此因故，使这些不善法及因而产生的生苦果断然被根除。此为自身般若力量所调查得知之理，如因洁净欲望等缘，能遣除此苦。若无此智慧，则应向师长、护法、其他恭敬持戒修行者或僧长请教，痛责其错误，集体调伏住持，诸多辅佐之人中必有智者，将亲自说明此等逆境如何观对，甚至以断身之说等劝诫其遣除烦恼，加以镇伏。

§218

218.Asatiamanasikāro āpajjitabboti neva so vitakko saritabbo na manasikātabbo, aññavihitakena bhavitabbaṃ. Yathā hi rūpaṃ apassitukāmo puriso akkhīni nimīleyya, evameva mūlakammaṭṭhānaṃ gahetvā nisinnena bhikkhunā cittamhi vitakke uppanne aññavihitakena bhavitabbaṃ. Evamassa so vitakko pahīyati, tasmiṃ pahīne puna kammaṭṭhānaṃ gahetvā nisīditabbaṃ.

应知错失正念不可生起之意，不是说念头应加深或发起，而是应借他随宜方法弃除迷乱念头。譬如欲见色者使眼睛闭塞，戒护根缘则如何。与此类似，借修行基本功夫，坐禅时若起杂念，应当借他法则弃除此念头，遣除后再专心于正行。如此，杂念得以遣除，然后再回到修习本来功夫。

Sace na pahīyati, uggahito dhammakathāpabandho hoti, so mahāsaddena sajjhāyitabbo. Evampi ce aññavihitakassa sato so na pahīyati. Thavikāya muṭṭhipotthako hoti, yattha ca buddhavaṇṇāpi dhammavaṇṇāpi likhitā honti, taṃ nīharitvā vācentena aññavihitakena bhavitabbaṃ. Evampi ce na pahīyati, thavikato araṇisahitāni nīharitvā ‘‘ayaṃ uttarāraṇī ayaṃ adharāraṇī’’ti āvajjentena aññavihitakena bhavitabbaṃ. Evampi ce na pahīyati, sipāṭikaṃ nīharitvā ‘‘idaṃ ārakaṇṭakaṃ nāma, ayaṃ pipphalako nāma, idaṃ nakhacchedanaṃ nāma, ayaṃ sūci nāmā’’ti parikkhāraṃ samannānentena aññavihitakena bhavitabbaṃ. Evampi ce na pahīyati, sūciṃ gahetvā cīvare jiṇṇaṭṭhānaṃ sibbantena aññavihitakena bhavitabbaṃ. Evaṃ yāva na pahīyati, tāva taṃ taṃ kusalakammaṃ karontena aññavihitakena bhavitabbaṃ. Pahīne puna mūlakammaṭṭhānaṃ gahetvā nisīditabbaṃ, navakammaṃ pana na paṭṭhapetabbaṃ. Kasmā? Vitakke pacchinne kammaṭṭhānamanasikārassa okāso na hoti.

如果不放下的话，这种执着于法义的纠缠便会生起，必须以洪亮的声音来讲说。又若对于他作训诂者专注不放，也当以洪亮声音讲说。比方说，若手下执笔的写本上记载着佛身形象及经文文字，应当将其搁置，令他方的作训诂者成为主导。若仍不放下，应当除去树枝枯木，并以替换树上、树下的名称指示他方作训者。若仍不放，应撩去树叶，并赋予各种树叶名称，形成论述辅助他方作训者。若仍不放，应取针，以破旧袈裟作比喻让他作训诂者发生作用。如此这般，直至放下为止，当分别行善业以促成他方作训诂者。若已放下，则应执持原先修习之业处而坐，而不应另起新业处。何以故？因念处止息时，业处念头便无生起之机。

Porāṇakapaṇḍitā pana navakammaṃ katvāpi vitakkaṃ pacchindiṃsu. Tatridaṃ vatthu – tissasāmaṇerassa kira upajjhāyo tissamahāvihāre vasati. Tissasāmaṇero ‘‘bhante ukkaṇṭhitomhī’’ti āha. Atha naṃ thero ‘‘imasmiṃ vihāre nhānaudakaṃ dullabhaṃ, maṃ gahetvā cittalapabbataṃ gacchāhī’’ti āha. So tathā akāsi. Tattha naṃ thero āha ‘‘ayaṃ vihāro accantasaṅghiko, ekaṃ puggalikaṭṭhānaṃ karohī’’ti. So sādhu bhanteti ādito paṭṭhāya saṃyuttanikāyaṃ pabbhārasodhanaṃ tejodhātukasiṇaparikammanti tīṇīpi ekato ārabhitvā kammaṭṭhānaṃ appanaṃ pāpesi, saṃyuttanikāyaṃ pariyosāpesi, leṇakammaṃ niṭṭhāpesi, sabbaṃ katvā upajjhāyassa saññaṃ adāsi. Upajjhāyo ‘‘dukkhena te sāmaṇera kataṃ, ajja tāva tvaṃyeva vasāhī’’ti āha. So taṃ rattiṃ leṇe vasanto utusappāyaṃ labhitvā vipassanaṃ vaḍḍhetvā arahattaṃ patvā tattheva parinibbāyi. Tassa dhātuyo gahetvā cetiyaṃ akaṃsu. Ajjāpi tissattheracetiyanti paññāyati. Idaṃ pabbaṃ asatipabbaṃ nāma.

古时有位高明者作新业后仍能止念。缘起故事说，曾有一名沙玛内拉弟子，只赖托毗邻上师住于提舍大寺。该弟子谓师曰：“师兄，我感到郁闷。”长老答：“此寺中无常沐水，携我前往心林山吧。”弟子如言而行。长老说：“此寺极具纪律严明，须做一人之宗。”弟子称善，决心起行，先行清净三藏，涵摄《相应部》，专修光明遍法业处，终成净业，达阿拉汉果，成就出离彼处。以舍利建塔至今被称为“提舍长老舍利塔”。这段称为“古止念经”。

§219

219. Imasmiṃ ṭhatvā vitakke niggaṇhituṃ asakkonto idha ṭhatvā niggaṇhissatīti vitakkamūlabhedaṃ pabbaṃ dassento puna tassa ce bhikkhavetiādimāha. Tattha vitakkasaṅkhārasaṇṭhānaṃ manasikātabbanti saṅkharotīti saṅkhāro, paccayo, kāraṇaṃ mūlanti attho. Santiṭṭhati etthāti saṇṭhānaṃ, vitakkasaṅkhārassa saṇṭhānaṃ vitakkasaṅkhārasaṇṭhānaṃ, taṃ manasikātabbanti. Idaṃ vuttaṃ hoti, ayaṃ vitakko kiṃ hetu kiṃ paccayā kiṃ kāraṇā uppannoti vitakkānaṃ mūlañca mūlamūlañca manasikātabbanti. Kiṃ nu kho ahaṃ sīghaṃgacchāmīti kena nu kho kāraṇena ahaṃ sīghaṃ gacchāmi? Yaṃnūnāhaṃ saṇikaṃ gaccheyyanti kiṃ me iminā sīghagamanena, saṇikaṃ gacchissāmīti cintesi. So saṇikaṃ gaccheyyāti so evaṃ cintetvā saṇikaṃ gaccheyya. Esa nayo sabbattha.

219. 在此处不能制止念头时，若在其他处仍能制止念头，则文章分述念头根本之差别。所谓念头造作集聚，意指意念因缘、原因及根本。立于此处者谓念头集聚之法被念头用心持之。此有典故，即“念头为何因、缘、根而起，念头有根本，亦有心念所持”。譬如“我为何迅速行走？为何因缘令我行走迅速？”念头如此起时，便想“我应快步行走，以便及时赴约”，便自念“应快步行”，念头由此生成并以此念头行走。此理适用于一切处所。

Tattha tassa purisassa sīghagamanakālo viya imassa bhikkhuno vitakkasamāruḷhakālo. Tassa saṇikagamanakālo viya imassa vitakkacārapacchedanakālo. Tassa ṭhitakālo viya imassa vitakkacāre pacchinne mūlakammaṭṭhānaṃ cittotaraṇakālo. Tassa nisinnakālo viya imassa vipassanaṃ vaḍḍhetvā arahattappattakālo. Tassa nipannakālo viya imassa nibbānārammaṇāya phalasamāpattiyā divasaṃ vītivattanakālo. Tattha ime vitakkā kiṃ hetukā kiṃ paccayāti vitakkānaṃ mūlamūlaṃ gacchantassa vitakkacāro sithilo hoti. Tasmiṃ sithilībhūte matthakaṃ gacchante vitakkā sabbaso nirujjhanti. Ayamattho duddubhajātakenapi dīpetabbo –

此中，不急行时，此如比库起念转移之前念；快步行时，此如念头变更之时；立止时，此如念头消除前之业处跳过心识；坐止时，此如增进内观而达阿拉汉果之时；入灭时，此如成果达成而离世间之时。于此各念头之因缘为念头根本，当念头根本松弛时，杂念随之断灭。此理应于困难恶业本生故事中详加阐明——

Sasakassa kira beluvarukkhamūle niddāyantassa beluvapakkaṃ vaṇṭato chijjitvā kaṇṇamūle patitaṃ. So tassa saddena ‘‘pathavī bhijjatī’’ti saññāya uṭṭhahitvā vegena palāyi. Taṃ disvā purato aññepi catuppadā palāyiṃsu. Tadā bodhisatto sīho hoti. So cintesi – ‘‘ayaṃ pathavī nāma kappavināse bhijjati, antarā pathavībhedo nāma natthi, yaṃnūnāhaṃ mūlamūlaṃ gantvā anuvijjeyya’’nti. So hatthināgato paṭṭhāya yāva sasakaṃ pucchi ‘‘tayā, tāta, pathavī bhijjamānā diṭṭhā’’ti. Saso ‘‘āma devā’’ti āha. Sīho ‘‘ehi, bho, dassehī’’ti. Saso ‘‘na sakkomi sāmī’’ti. ‘‘Ehi, re, mā bhāyī’’ti saṇhamudukena gahetvā gato saso rukkhassa avidūre ṭhatvā –

昔日有狮子卧于沙树根下，忽被砂石溅入耳中而惊断睡眠。狮子闻言“土地潮湿”，起身迅速奔逃。前方另有四兽见状亦迅速逃离。时菩萨化狮子，心念：“此土地因业逐渐受损，迟早分裂；我今应循根本深入观察。”随后骑于象背，问猎犬：“猎犬，尔可闻得土地潮湿之声？”猎犬称“是，天神亦闻。”狮子曰：“来，弟兄，汝亲眼见否？”猎犬答“不敢。”狮子劝诱猎犬，猎犬即存疑以接受邀约，留于树旁。

‘‘Duddubhāyati bhaddante, yasmiṃ dese vasāmahaṃ;

“汝不必恐惧，善男子，我等居此地。”

Ahampetaṃ na jānāmi, kimetaṃ duddubhāyatī’’ti. (jā. 1.4.85) –

我不认识这恐怖之物为何存在。

Gāthamāha. Bodhisatto ‘‘tvaṃ ettheva tiṭṭhā’’ti rukkhamūlaṃ gantvā sasakassa nipannaṭṭhānaṃ addasa, beluvapakkaṃ addasa, uddhaṃ oleketvā vaṇṭaṃ addasa, disvā ‘‘ayaṃ saso ettha nipanno, niddāyamāno imassa kaṇṇamūle patitassa saddena ‘pathavī bhijjatī’ti evaṃsaññī hutvā palāyī’’ti ñatvā taṃ kāraṇaṃ sasaṃ pucchi. Saso ‘‘āma, devā’’ti āha. Bodhisatto imaṃ gāthamāha –

偈曰：觉者言：‘你就在这里站立’，遂至树根，见到兔子所伏身之地，见那埋藏沙土，仰望观察藤蔓。视见‘这兔子伏于此，因树根坠落之声‘土地湿润’如此认知，而逃遁’，即知其故故追问兔子。兔答曰：‘是啊，天众。’觉者作此偈诵——

‘‘Beluva patitaṃ sutvā, duddubhanti saso javi;

‘听土洒落声，兔生恐怖迅疾；

Sasassa vacanaṃ sutvā, santattā migavāhinī’’ti. (jā. 1.4.86);

闻其言辞后，鹿群亦安然行。’

Tato bodhisatto ‘‘mā bhāyathā’’ti migagaṇe assāsesi. Evaṃ vitakkānaṃ mūlamūlaṃ gacchantassa vitakkā pahīyanti.

于是觉者对鹿群说：‘勿惊恐’，如是安慰。如此思虑之根本深除后，杂念自消。

§220

220. Imasmiṃ vitakkamūlabhedapabbe ṭhatvā vitakke niggaṇhituṃ asakkontena pana evaṃ niggaṇhitabbāti aparampi kāraṇaṃ dassento puna tassa ce, bhikkhavetiādimāha.

220.在此思虑根本分别处，见困于不能止息思虑者，复示其应止息思虑之因故。再者若言‘比库们’等语，亦在此说。

Dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. Cetasā cittanti kusalacittena akusalacittaṃ abhiniggaṇhitabbaṃ. Balavā purisoti yathā thāmasampanno mahābalo puriso dubbalaṃ purisaṃ sīse vā gale vā khandhe vā gahetvā abhiniggaṇheyya abhinippīḷeyya abhisantāpeyya santattaṃ kilantaṃ mucchāparetaṃ viya kareyya, evameva bhikkhunā vitakkehi saddhiṃ paṭimallena hutvā ‘‘ke ca tumhe ko cāha’’nti abhibhavitvā – ‘‘kāmaṃ taco ca nhāru ca aṭṭhi ca avasissatu sarīre upasussatu maṃsalohita’’nti (a. ni. 2.5) evaṃ mahāvīriyaṃ paggayha vitakkā niggaṇhitabbāti dassento ima atthadīpikaṃ upamaṃ āhari.

以「在下端立于上端」表达。心意为：善心应当摄受不善心。若是有力之人，如同懒惰力大之人，即使抓住软弱之人在头、颈或肩膀，予以捉拿、狠狠摧折、击打、扭曲、摧残，致其困顿不醒，宛如瞽者尸骸。比库们因思维一同受缠，横生忿恨而发怒呼喊「你们是谁，有何欲求」，着念「愿欲欲、怒恨、骨肉尽消，身躯枯槁，肌肉脱落」。以此极大勇猛勤奋的心，约摄住凡思，示现此意理灯喻。

§221

221.Yato kho, bhikkhaveti idaṃ pariyādānabhājaniyaṃ nāma, taṃ uttānatthameva. Yathā pana satthācariyo tiroraṭṭhā āgataṃ rājaputtaṃ pañcāvudhasippaṃ uggaṇhāpetvā ‘‘gaccha, attano raṭṭhe rajjaṃ gaṇha. Sace te antarāmagge corā uṭṭhahanti, dhanunā kammaṃ katvā gaccha. Sace te dhanu nassati vā bhijjati vā sattiyā asinā’’ti evaṃ pañcahipi āvudhehi kattabbaṃ dassetvā uyyojeti. So tathā katvā sakaraṭṭhaṃ gantvā rajjaṃ gahetvā rajjasiriṃ anubhoti. Evamevaṃ bhagavā adhicittamanuyuttaṃ bhikkhuṃ arahattagahaṇatthāya uyyojento – ‘‘sacassa antarā akusalavitakkā uppajjanti, aññanimittapabbe ṭhatvā te niggaṇhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇissati. Tattha asakkonto ādīnavapabbe ṭhatvā, tatrāpi asakkonto asatipabbe ṭhatvā, tatrāpi asakkonto vitakkamūlabhedapabbe ṭhatvā, tatrāpi asakkonto abhiniggaṇhanapabbe ṭhatvā vitakke niggaṇhitvā vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇissatī’’ti imāni pañca pabbāni desesi.

221.「因为他是比库」这是一种详细说明其原因的说法，指的正是这个深意。就如师长见到国王之子，授以五种兵器嘱其「去吧，护持本王国与邦土。若有人在街巷作盗窃，须持弓箭击杀。若弓损坏或断裂，则应舍弃。」如此示范五兵以示应为。国王之子遂依训往护国，享受王权荣光。佛亦如是，以殊胜决心摄受比库，以利实现阿拉汉成就。佛告曰：「若彼间有不善心生起，须依正智守护，摄除彼念，增长观智而得阿拉汉果。若于困难障碍处不能胜任，必依忍患力而立于彼难处；若于不念处亦不退缩；又于破坏念根处不放逸；依摄心力守护，摄受念思，增长观智，终得阿拉汉果。」佛以此五法作劝说。

Vasī vitakkapariyāyapathesūti vitakkacārapathesu ciṇṇavasī paguṇavasīti vuccati. Yaṃ vitakkaṃ ākaṅkhissatīti idaṃ assa vasībhāvākāradassanatthaṃ vuttaṃ. Ayañhi pubbe yaṃ vitakkaṃ vitakketukāmo hoti, taṃ na vitakketi. Yaṃ na vitakketukāmo hoti, taṃ vitakketi. Idāni pana vasībhūtattā yaṃ vitakkaṃ vitakketukāmo hoti, taṃyeva vitakketi. Yaṃ na vitakketukāmo, na taṃ vitakketi. Tena vuttaṃ ‘‘yaṃ vitakkaṃ ākaṅkhissati, taṃ vitakkaṃ vitakkessati. Yaṃ vitakkaṃ nākaṅkhissati, na taṃ vitakkaṃ vitakkhessatī’’ti. Acchecchi taṇhantiādi sabbāsavasutte vuttamevāti.

『执持思维道』即于思维行道中，常有执持优劣之意，是谓执持。谓欲作某思维者，以执持之象而示。过去若欲造作某思维，称为「思维」。若不欲造作，则不称思维。今则由执持所成，欲作某思维者遂作之，不欲者则不造。然佛言「欲作者即造作，若不欲则不造」，正如《诸结根烦恼经》所说。

Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》之《中部》注释

Vitakkasaṇṭhānasuttavaṇṇanā niṭṭhitā. · 《止息寻经》注释终了。

Dutiyavaggavaṇṇanā niṭṭhitā. · 第二品注释终了。

Mūlapaṇṇāsaṭṭhakathāya paṭhamo bhāgo niṭṭhito. · 根五十注疏的第一部分已完成。

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Majjhimanikāye · 中部

Mūlapaṇṇāsa-aṭṭhakathā · 根五十注疏

(Dutiyo bhāgo)（第二部分）