4. Mahāyamakavaggo · 4. 大双品义注
3. Opammavaggo3. 譬喻品
1. Kakacūpamasuttavaṇṇanā1. 锯喻经注释
§222
222.Evaṃme sutanti kakacūpamasuttaṃ. Tattha moḷiyaphaggunoti moḷīti cūḷā vuccati. Yathāha –
如是我闻，此即楔乔经。其中文『moḷiyaphagguno』乃『moḷī』一词之褒义称呼，意为“小”或“幼小”者，常称为幼小的意思。如言：
‘‘Chetvāna moḷiṃ varagandhavāsitaṃ,
"断除幼小浑浊的气息，
Vehāyasaṃ ukkhipi sakyapuṅgavo;
放散轻快光明的风，狮子中的王者，
Ratanacaṅkoṭavarena vāsavo,
恰如宝石闪耀四方之风，
Sahassanetto sirasā paṭiggahī’’ti.
其头戴成千匹缨纱束成的冠冕。"
Sā tassa gihikāle mahatī ahosi, tenassa moḷiyaphaggunoti saṅkhā udapādi. Pabbajitampi naṃ teneva nāmena sañjānanti. Ativelanti velaṃ atikkamitvā. Tattha kālavelā, sīmavelā, sīlavelāti tividhā velā. ‘‘Tāyaṃ velāyaṃ imaṃ udānaṃ udānesī’’ti (dhammapade vaggānamuddānaṃ, gāthānamuddānaṃ; mahāva. 1-3) ayaṃ kālavelā nāma. ‘‘Ṭhitadhammo velaṃ nātivattatī’’ti (cūḷava. 384; udā. 45; a. ni. 8.19) ayaṃ sīmavelā nāma. ‘‘Velāanatikkamo setughāto’’ti (dha. sa. 299-301) ca, ‘‘velā cesā avītikkamanaṭṭhenā’’ti ca, ayaṃ sīlavelā nāma. Taṃ tividhampi so atikkamiyeva. Bhikkhuniyo hi ovadituṃ kālo nāma atthi, so atthaṅgatepi sūriye ovadanto taṃ kālavelampi atikkami. Bhikkhunīnaṃ ovāde pamāṇaṃ nāma atthi sīmā mariyādā. So uttarichappañcavācāhi ovadanto taṃ sīmavelampi atikkami. Kathento pana davasahagataṃ katvā duṭṭhullāpattipahonakaṃ katheti, evaṃ sīlavelampi atikkami.
此句指其在家时期称谓极为宏大，由此产生了'moḷiyaphagguno'一称。初出家众亦以此名称相认。时日迅速过去，超越了时间阶段。此处所说时间分为三类，谓之：时刻（kāla-velā）、界限（sīma-velā）、戒律（sīla-velā）。“以此时间诵此偈”（出自法句经、经集颂、大毗婆沙论第一至三章），此为时刻名称。谓“正法时间不可逾越”（小毗婆沙论384，犹他论45，论藏8.19）者，为界限时间。称“时间逾越乃桥梁断裂”、“无时间逾越”（法集沙299-301）者，为戒律时间。对此三者皆当超越。比库尼确有教诲时限，谓即为教诲之时机；对导师为日月，皆需超越此时间者。比库尼教诲有定量限度，谓即界限与尊重。又比库众以“五语常教”超越此界限时间。教说时，以一日的会合计，断绝恶语并预防恶语，如此亦超越戒律时间。
Saṃsaṭṭhoti missībhūto samānasukhadukkho hutvā. Sammukhāti purato. Avaṇṇaṃ bhāsatīti tā pana pacanakoṭṭanādīni karontiyo disvā natthi imāsaṃ anāpatti nāma, imā bhikkhuniyo anācārā dubbacā pagabbhāti aguṇaṃ katheti. Adhikaraṇampi karotīti imesaṃ bhikkhūnaṃ imā bhikkhuniyo diṭṭhakālato paṭṭhāya akkhīni dayhanti, imasmiṃ vihāre pupphapūjā vā āsanadhovanaparibhaṇḍakaraṇādīni vā imāsaṃ vasena vattanti. Kuladhītaro etā lajjiniyo , tumhe imā idañcidañca vadatha, ayaṃ nāma tumhākaṃ āpatti hoti, vinayadharānaṃ santikaṃ āgantvā vinicchayaṃ me dethāti adhikaraṇaṃ ākaḍḍhati.
「Saṃsaṭṭho」者，指被侮辱，身心劳苦而感苦恼。 「Sammukha」者，谓面对，正对前方。 「Avaṇṇaṃ bhāsati」此处指斥责，见诸如烹煮针刺等恶行，谓者无此过，因而此比库尼诸人行为不端，言辞恶劣，先发恶言，言谈不善。 「Adhikaraṇaṃ karoti」者，谓其为辩论事由。 对于这些比库尼弟子，在目击时，便将其记名，严加训斥。于此舍中，诸如献花供养或洗涤座具等日常事也由此受其管理以保持清洁。 世俗中娼妓等极为羞耻者，尔等应当指正这些所作所为，谓此乃尔等的过失，来到律法及其集会场所，应当予以鉴别，不可妄加轻忽，审察区别其过失所在。
Moḷiyaphaggunassa avaṇṇaṃ bhāsatīti natthi imassa bhikkhuno anāpatti nāma. Niccakālaṃ imassa pariveṇadvāraṃ asuññaṃ bhikkhunīhīti aguṇaṃ katheti. Adhikaraṇampi karontīti imesaṃ bhikkhūnaṃ moḷiyaphaggunattherassa diṭṭhakālato paṭṭhāya akkhīni dayhanti. Imasmiṃ vihāre aññesaṃ vasanaṭṭhānaṃ oloketumpi na sakkā. Vihāraṃ āgatabhikkhuniyo ovādaṃ vā paṭisanthāraṃ vā uddesapadaṃ vā therameva nissāya labhanti, kulaputtako lajjī kukkuccako, evarūpaṃ nāma tumhe idañcidañca vadatha, etha vinayadharānaṃ santike vinicchayaṃ dethāti adhikaraṇaṃ ākaḍḍhanti.
关于「Moḷiyaphagguna」所说的「avaṇṇaṃ bhāsati」，意谓此比库未犯错。若长时间未见其舍门空置而无人，则比库尼言辞恶劣。 「Adhikaraṇaṃ karoti」者，谓以此为辩论案由。众比库于Moḷiyaphagguna这位长老目击时，即记其名。此舍中不得任意审视他处他人住处。来此舍中之比库，只依长老教诲，接受劝诫及交代，不当有不当行为。家中之子若羞耻嫉妒，则应劝止该等行为，提醒他们勿于律法集会之地意见纷争。
Sobhikkhu bhagavantaṃ etadavocāti neva piyakamyatāya na bhedādhippāyena, atthakāmatāya avoca. Ekaṃ kirassa ahosi – ‘‘imassa bhikkhussa evaṃ saṃsaṭṭhassa viharato ayaso uppajjissati. So sāsanassāpi avaṇṇoyeva. Aññena pana kathito ayaṃ na oramissati, bhagavatā dhammaṃ desetvā ovadito oramissatī’’ti tassa atthakāmatāya bhagavantaṃ etaṃ, ‘‘āyasmā, bhante’’tiādivacanaṃ avoca.
尊敬的比库述说：此言非出于对可爱之物的渴求，也非出于违反戒律的企图，而是出于利益的目的。甚至有一人提出：『正因为这比库如此受辱，必有烦恼发生。他是教法中被斥责之人。别人虽言他不会离去，但正如世尊所教法，训导他必定离去。』对此，世尊则谆谆告诫说：『具寿者，比库啊……』等语。
§223
223.Āmantehīti jānāpehi. Āmantetīti pakkosati.
『向』谓被知者，『向之』谓催促者。
§224
224.Saddhāti saddhāya. Tasmāti yasmā tvaṃ kulaputto ceva saddhāpabbajito ca, yasmā vā te etāhi saddhiṃ saṃsaṭṭhassa viharato ye tā akkosissanti vā, paharissanti vā, tesu domanassaṃ uppajjissati, saṃsagge pahīne nuppajjissati, tasmā. Tatrāti tasmiṃ avaṇṇabhāsane. Gehasitāti pañcakāmaguṇanissitā. Chandāti taṇhāchandāpi paṭighachandāpi. Vipariṇatanti rattampi cittaṃ vipariṇataṃ. Duṭṭhampi, mūḷhampi cittaṃ vipariṇataṃ. Idha pana taṇhāchandavasena rattampi vaṭṭati, paṭighachandavasena duṭṭhampi vaṭṭati. Hitānukampīti hitena anukampamāno hitena pharamāno. Na dosantaroti na dosacitto bhavissāmi.
224. 「Saddhā」謂信心。因此，因你为家中子且已具足信心出家，因你与这些共处，遭受他人谩骂、攻击，就会生起烦恼，若离开群处则不会生起，故曰「tasmā」。此处即对斥责言语。 「Gehasita」者，依五欲之贪。 「Chanda」含渴爱及憎恨之意。 「Vipariṇata」谓心意颠倒。 「Duṭṭha」、「mūḷha」皆谓心意恶劣。而此处因渴爱而心起颠倒，因憎恨而心恶劣。 「Hitānukampa」谓以善念相怜惜，非生怨恨，非怀有怨念。
§225
225.Atha kho bhagavāti kasmā ārabhi? Phaggunassa kira ettakaṃ ovādaṃ sutvāpi, ‘‘bhikkhunisaṃsaggato oramissāmi viramissāmī’’ti cittampi na uppannaṃ, bhagavatā pana saddhiṃ paṭāṇī viya paṭiviruddho aṭṭhāsi, athassa bhagavato yathā nāma jighacchitassa bhojane, pipāsitassa pānīye, sītena phuṭṭhassa uṇhe dukkhitassa sukhe patthanā uppajjati. Evameva imaṃ dubbacaṃ bhikkhuṃ disvā paṭhamabodhiyaṃ subbacā bhikkhū āpāthaṃ āgamiṃsu. Atha tesaṃ vaṇṇaṃ kathetukāmo hutvā imaṃ desanaṃ ārabhi.
225. 「Atha kho bhagavāti kasmā ārabhi?」即询问世尊何以开示此经。虽闻鼓声等召唤，心中无欲离去。然世尊如牛牵缰一般制止，于其如饥时食物、渴时饮水、寒时温暖、病时安慰，生起慈悲。如此见恶比库，最初愤怒激励正善比库，均来集会，意欲圆满说法，故而开示此教诲。
Tattha ārādhayiṃsūti gaṇhiṃsu pūrayiṃsu. Ekaṃ samayanti ekasmiṃ samaye. Ekāsanabhojananti ekaṃ purebhattabhojanaṃ. Sūriyuggamanato hi yāva majjhanhikā sattakkhattuṃ bhuttabhojanampi idha ekāsanabhojananteva adhippetaṃ. Appābādhatanti nirābādhataṃ. Appātaṅkatanti niddukkhataṃ. Lahuṭṭhānanti sarīrassa sallahukaṃ uṭṭhānaṃ. Balanti kāyabalaṃ. Phāsuvihāranti kāyassa sukhavihāraṃ. Iminā kiṃ kathitaṃ? Divā vikālabhojanaṃ pajahāpitakālo kathito. Bhaddālisutte pana rattiṃ vikālabhojanaṃ pajahāpitakālo kathito. Imāni hi dve bhojanāni bhagavā na ekappahārena pajahāpesi. Kasmā? Imāneva hi dve bhojanāni vaṭṭe sattānaṃ āciṇṇāni. Santi kulaputtā sukhumālā, te ekato dvepi bhojanāni pajahantā kilamanti. Tasmā ekato apajahāpetvā ekasmiṃ kāle divā vikālabhojanaṃ, ekasmiṃ rattiṃ vikālabhojananti visuṃ pajahāpesi. Tesu idha divā vikālabhojanaṃ pajahāpitakālo kathito. Tattha yasmā buddhā na bhayaṃ dassetvā tajjetvā pajahāpenti, ānisaṃsaṃ pana dassetvā pajahāpenti, evañhi sattā sukhena pajahanti. Tasmā ānisaṃsaṃ dassento ime pañca guṇe dassesi. Anusāsanī karaṇīyāti punappunaṃ sāsane kattabbaṃ nāhosi. ‘‘Idaṃ karotha, idaṃ mā karothā’’ti satuppādakaraṇīyamattameva ahosi. Tāvattakeneva te kattabbaṃ akaṃsu, pahātabbaṃ pajahiṃsu, paṭhamabodhiyaṃ, bhikkhave, subbacā bhikkhū ahesuṃ assavā ovādapaṭikarāti.
此处称为起持者，谓众生集会充满。谓一时一地。谓独坐饮食即一处先前所食。因自日出直到中午七时，饮食亦仅以一处独坐为准。谓无疲厌意，即无扰乱烦恼。谓无忧虑，即无苦恼。谓身轻健，即身心轻便起身。谓强壮体力，即身体力量。谓安适住舍，即身体安乐。以此何故所说？谓白昼放弃饮食时间所说。于《吉祥女子经》则谓夜晚放弃饮食时间所说。此二饮食世尊未曾同时弃止。何故？此二饮食乃众生生存所依。贵族子弟贵人轻细者，彼等共一时有时亦弃二食。故先弃一时白昼饮食，一时夜间饮食，即除净弃止。此处白昼饮食时间为所说。因佛不显露恐惧而示现后舍弃，显示因缘而舍弃，众生于此安乐弃止。故示因缘者显示此五功德。反复教诲，无令复为，是教法当作之事。所谓『此当作、此勿作』仅为起发行为之意。止于此等所作，所舍亦止。初觉者，诸比库皆精勤，常清净，御教戒反则。
Idāni nesaṃ subbacabhāvadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. Tattha subhūmiyanti samabhūmiyaṃ. ‘‘Subhūmyaṃ sukhette vihatakhāṇuke bījāni patiṭṭhapeyyā’’ti (dī. ni. 2.438) ettha pana maṇḍabhūmi subhūmīti āgatā. Catumahāpatheti dvinnaṃ mahāmaggānaṃ vinivijjhitvā gataṭṭhāne. Ājaññarathoti vinītaassaratho. Odhastapatodoti yathā rathaṃ abhiruhitvā ṭhitena sakkā hoti gaṇhituṃ, evaṃ ālambanaṃ nissāya tiriyato ṭhapitapatodo. Yoggācariyoti assācariyo. Sveva assadamme sāretīti assadammasārathi. Yenicchakanti yena yena maggena icchati. Yadicchakanti yaṃ yaṃ gatiṃ icchati. Sāreyyāti ujukaṃ purato peseyya. Paccāsāreyyāti paṭinivatteyya.
今承当其《精勤处本》之譬喻，称之为譬喻等。此中所谓美地者，喻同美地。『于美地及佳地田畦中，种子应当安置』（译《长部尼迦经》《尼》2.438）此处美地又名为盛地。谓四大道，即二大正道分流所在。承载众生之车轮也。善友指师，此谓明辩之车夫。谓下立之杠者，如车杠置于稳地好使驾驶，犹如依止安置。瑜伽行者，谓勇士。自守车者，谓能驾驭车之车夫。谓意欲者，于诸路途欲求所愿。谓随意者，随所意趣。谓前送者，谓正前方驶送。谓后送者，谓返逆回转者。
Evameva khoti yathā hi so yoggācariyo yena yena maggena gamanaṃ icchati, taṃ taṃ assā āruḷhāva honti. Yāya yāya ca gatiyā icchati, sā sā gati gahitāva hoti. Rathaṃ pesetvā assā neva vāretabbā na vijjhitabbā honti. Kevalaṃ tesaṃ same bhūmibhāge khuresu nimittaṃ ṭhapetvā gamanameva passitabbaṃ hoti. Evaṃ mayhampi tesu bhikkhūsu punappunaṃ vattabbaṃ nāhosi. Idaṃ karotha idaṃ mā karothāti satuppādanamattameva kattabbaṃ hoti. Tehipi tāvadeva kattabbaṃ katameva hoti, akattabbaṃ jahitameva. Tasmāti yasmā subbacā yuttayānapaṭibhāgā hutvā satuppādanamatteneva pajahiṃsu, tasmā tumhepi pajahathāti attho. Elaṇḍehīti elaṇḍā kira sāladūsanā honti, tasmā evamāha. Visodheyyāti elaṇḍe ceva aññā ca valliyo chinditvā bahi nīharaṇena sodheyya. Sujātāti susaṇṭhitā. Sammā parihareyyāti mariyādaṃ bandhitvā udakāsiñcanenapi kālenakālaṃ mūlamūle khaṇanenapi valligumbādicchedanenapi kipillapūṭakaharaṇenapi makkaṭakajālasukkhadaṇḍakaharaṇenapi sammā vaḍḍhetvā poseyya. Vuddhiādīni vuttatthāneva.
亦如是说：善于行者，依所欲之路转行，随其所趣所向之车辐展开。向所欲之路行进行者，彼车辐即随所趣归入。车送行时，此辐不可阻拦不可失察。仅于其所归地方轮轴设标，方显运动。于彼比库中亦复如是，勿复为多次往返。所谓『此当为、此勿作』仅为起发之谓。彼等亦止于此，当作者为作，不当作者舍弃。由是因缘，既已得精勤强善，念根恰当，故彼亦舍止。释义中，此『讨剔』谓类似莎拉毒蔓之有害草，名为讨剔。故喻励净除。所谓净除者，亦当除去诸他杂蔓，与拔出丢弃且外移。所谓善长者，谓稳固住持。正当周全持守，无令逾越，借水浇叶，适时淘地，根除根部，剪断蔓枝藤柄，除去飞虫蛇及捕鸟之网，须臾增益滋养植株。其增益种种义理即如是说。
§226
226. Idāni akkhantiyā dosaṃ dassento bhūtapubbantiādimāha. Tattha vedehikāti videharaṭṭhavāsikassa dhītā. Atha vā vedoti paññā vuccati, vedena īhati iriyatīti vedehikā, paṇḍitāti attho. Gahapatānīti gharasāminī. Kittisaddoti kittighoso. Soratāti soraccena samannāgatā. Nivātāti nivātavutti. Upasantāti nibbutā. Dakkhāti bhattapacanasayanattharaṇadīpujjalanādikammesu chekā. Analasāti uṭṭhāhikā, susaṃvihitakammantāti suṭṭhu saṃvihitakammantā. Ekā analasā hoti, yaṃ yaṃ pana bhājanaṃ gaṇhāti, taṃ taṃ bhindati vā chiddaṃ vā karoti, ayaṃ na tādisāti dasseti.
二二六。现在显露诸过错，谓过去事，依次说之。此中谓『维迪哈』者，谓维迪哈国之女子。或称『维迪哈』谓智慧，智慧即知集团。『婆罗门』谓家主人也。谓『声誉』即名声。谓『疾风』谓风疾。谓『无声』谓风止息。谓『安静』谓息灭。谓『能手』，谓于烹饪床铺灯火擦拭等作业善巧勤奋。谓『不懈』，谓起居勤谨。谓『有序工作』，谓作业次第清楚。谓有一懈怠者，谓取食时，食物分割毁坏者，此非所当也，故示之。
Divā uṭṭhāsīti pātova kattabbāni dhenuduhanādikammāni akatvā ussūre uṭṭhitā. He je kāḷīti are kāḷi. Kiṃ je divā uṭṭhāsīti kiṃ te kiñci aphāsukaṃ atthi, kiṃ divā uṭṭhāsīti? No vata re kiñcīti are yadi te na kiñci aphāsukaṃ atthi, neva sīsaṃ rujjhati, na piṭṭhi, atha kasmā pāpi dāsi divā uṭṭhāsīti kupitā anattamanā bhākuṭimakāsi. Divātaraṃ uṭṭhāsīti punadivase ussūrataraṃ uṭṭhāsi. Anattamanavācanti are pāpi dāsi attano pamāṇaṃ na jānāsi; kiṃ aggiṃ sītoti maññasi, idāni taṃ sikkhāpessāmītiādīni vadamānā kupitavacanaṃ nicchāresi.
白昼起者，当作如牛挤奶等事务未作变急起身者。谓『嘿，黑色的你。』谓何故于白昼起身？若身无不适，何故起身？实无头痛背痛，何故恼怒烦躁于白昼起身者？『白昼更起』谓频日更起。谓妄言恶口者，谓其自量不识。谓彼如火如冰，尔时宣说教训言辞已终，怒言止息。
Paṭivisakānanti sāmantagehavāsīnaṃ. Ujjhāpesīti avajānāpesi. Caṇḍīti asoratā kibbisā. Iti yattakā guṇā, tato diguṇā dosā uppajjiṃsu. Guṇā nāma saṇikaṃ saṇikaṃ āgacchanti; dosā ekadivaseneva patthaṭā honti. Soratasoratoti ativiya sorato, sotāpanno nu kho, sakadāgāmī anāgāmī arahā nu khoti vattabbataṃ āpajjati. Phusantīti phusantā ghaṭṭentā āpāthaṃ āgacchanti.
谓村落居民相互纠缠者。谓亵慢不敬者。谓暴戾无礼者。由此诸品性，于彼两倍激怒起。谓品性，谓先来缓缓起，怒与之品性一日之中骤然显露。谓风极指风于品性，入流向终果阿拉汉佛果，属修行当得。谓触犯者，谓触击击伤等。
Athabhikkhu soratoti veditabboti atha adhivāsanakkhantiyaṃ ṭhito bhikkhu soratoti veditabbo. Yo cīvara…pe… parikkhārahetūti yo etāni cīvarādīni paṇītapaṇītāni labhanto pādaparikammapiṭṭhiparikammādīni ekavacaneneva karoti. Alabhamānoti yathā pubbe labhati, evaṃ alabhanto. Dhammaññeva sakkarontoti dhammaṃyeva sakkāraṃ sukatakāraṃ karonto. Garuṃ karontoti garubhāriyaṃ karonto. Mānentoti manena piyaṃ karonto. Pūjentoti paccayapūjāya pūjento. Apacāyamānoti dhammaṃyeva apacāyamāno apacitiṃ nīcavuttiṃ dassento.
然后，应当知有比库名为『索拉多』，或者立于宿住者传承的比库称为『索拉多』。若问“谁因袈裟等净具为缘尽行一切事？”谓持净具者于袈裟等诸物一时一事一物单数行之。谓“获得”和“失去”，如先前获得，今亦复失。谓“礼敬法”，谓唯礼敬法而作美好业。谓“敬重”，谓承负重担。谓“尊重”，谓以心珍爱之。谓“供养”，谓依缘敬供。谓“不敬”，谓虽对法而显现轻慢、不敬与恶劣行为。
§227
227. Evaṃ akkhantiyā dosaṃ dassetvā idāni ye adhivāsenti, te evaṃ adhivāsentīti pañca vacanapathe dassento pañcime, bhikkhavetiādimāha. Tattha kālenāti yuttapattakālena. Bhūtenāti satā vijjamānena. Saṇhenāti sammaṭṭhena . Atthasañhitenāti atthanissitena kāraṇanissitena. Akālenātiādīni tesaṃyeva paṭipakkhavasena veditabbāni. Mettacittāti uppannamettacittā hutvā. Dosantarāti duṭṭhacittā, abbhantare uppannadosā hutvā. Tatrāti tesu vacanapathesu. Pharitvāti adhimuccitvā. Tadārammaṇañcāti kathaṃ tadārammaṇaṃ sabbāvantaṃ lokaṃ karoti? Pañca vacanapathe gahetvā āgataṃ puggalaṃ mettacittassa ārammaṇaṃ katvā puna tasseva mettacittassa avasesasatte ārammaṇaṃ karonto sabbāvantaṃ lokaṃ tadārammaṇaṃ karoti nāma. Tatrāyaṃ vacanattho. Tadārammaṇañcāti tasseva mettacittassa ārammaṇaṃ katvā. Sabbāvantanti sabbasattavantaṃ. Lokanti sattalokaṃ. Vipulenāti anekasattārammaṇena. Mahaggatenāti mahaggatabhūmikena. Appamāṇenāti subhāvitena. Averenāti niddosena. Abyābajjhenāti niddukkhena. Pharitvā viharissāmāti evarūpena mettāsahagatena cetasā tañca puggalaṃ sabbañca lokaṃ tassa cittassa ārammaṇaṃ katvā adhimuccitvā viharissāma.
227. 如此以言辞指示过失后，今已现宿者众，于此宿住。此处通过五种言道示说五位持戒比库。所谓『时间』，指适合之时间。『过去』，谓已完成。『相合』，谓正当。『义契』，谓依义缘因。『非时』等词，应以相反义理理解。其中『慈心』指发起慈心。『过失中断』者，谓坏意心，由内生出之过失。『此处』，谓于此五言道。谓『刑罚』即重释。谓『宿缘』，为何程度使彼宿缘使诸众生悉成彼宿。取于五言道而来之者，念彼慈心宿缘而成，随后续彼慈心宿缘而成之所余，遂成遍盛众生之宿，名为使诸众生皆成此宿缘也。此即语义，即以自身慈心所成宿缘。所谓『遍盛』者，谓遍满诸有。所谓『世』者，谓众生之世。所谓『广大』者，谓以众多众生所成之宿缘。谓『荫盖』者，谓无怒恨。谓『无烦恼』者，谓无痛苦。谓『刑罚完满后』者，谓以此种慈心遍行，以此心宿缘及此比库及其众生，遣弃一切干犯而自在住也。
§228
228. Idāni tadatthadīpikaṃ upamaṃ āharanto seyyathāpītiādimāha. Tattha apathavinti nippathaviṃ karissāmīti attho. Tatra tatrāti tasmiṃ tasmiṃ ṭhāne. Vikireyyāti pacchiyā paṃsuṃ uddharitvā bījāni viya vikireyya. Oṭṭhubheyyāti kheḷaṃ pāteyya. Apathaviṃ kareyyāti evaṃ kāyena ca vācāya ca payogaṃ katvāpi sakkuṇeyya apathaviṃ kātunti? Gambhīrāti bahalattena dviyojanasatasahassāni cattāri ca nahutāni gambhīrā. Appameyyāti tiriyaṃ pana aparicchinnā. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – pathavī viya hi mettacittaṃ daṭṭhabbaṃ. Kudālapiṭakaṃ gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so kudālapiṭakena mahāpathaviṃ apathaviṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti.
228. 今举此义示灯之譬喻，谓若有言『此将筑造地基』。其中『各处』者，谓于彼处所建。谓『萌芽』者，如拔去下泥土而令种子萌芽。谓『破裂』者，谓坯块碎裂。谓『筑基』者，谓如是以身语勤勉修行所成之地基。谓『深厚』者，谓厚实广大，横跨二由旬五千由旬四分之四之量。谓『无量』者，谓无尽无断也。此乃以譬喻讽示似地基之慈心宿缘。譬如持锄土者，被来人纠集照例，造此地基乃不可能。比方亦如是，持五言道宿缘之者，不能造彼慈心宿缘之异也。
§229
229. Dutiyaupamāyaṃ haliddinti yaṃkiñci pītakavaṇṇaṃ. Nīlanti kaṃsanīlaṃ vā palāsanīlaṃ vā. Arūpīti arūpo . Nanu ca, dvinnaṃ kaṭṭhānaṃ vā dvinnaṃ rukkhānaṃ vā dvinnaṃ seyyānaṃ vā dvinnaṃ selānaṃ vā antaraṃ paricchinnākāsarūpanti āgataṃ, kasmā idha arūpīti vuttoti? Sanidassanabhāvapaṭikkhepato. Tenevāha ‘‘anidassano’’ti. Tasmiñhi rūpaṃ likhituṃ, rūpapātubhāvaṃ dassetuṃ na sakkā, tasmā ‘‘arūpī’’ti vutto. Anidassanoti dassanassa cakkhuviññāṇassa anāpātho. Upamāsaṃsandane panettha ākāso viya mettacittaṃ. Tulikapañcamā cattāro raṅgajātā viya pañca vacanapathā, tulikapañcame raṅge gahetvā āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so tulikapañcamehi raṅgehi ākāse rūpapātubhāvaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosuppattiṃ dassetuṃ na sakkhissatīti.
229. 第二譬喻云‘黄染’，指任何黄色。谓『蓝染』，谓青铜或其染料。谓‘无色’，谓无形。然则，如二根木或树或床或石中间间隔有空，即谓无色乎？此谓依碍显而无形。故称『无形』。所谓无形者，谓于见受根无所及。于譬喻说法，空如慈心宿缘。其五言道如五色彩，譬如五种颜色。持五言道宿缘者，犹如色未能于空中造形及表现形色之异，也不能以此示烦恼之生起也。
§230
230. Tatiyaupamāyaṃ ādittanti pajjalitaṃ. Gambhīrā appameyyāti imissā gaṅgāya gambhīraṭṭhānaṃ gāvutampi atthi, aḍḍhayojanampi, yojanampi. Puthulaṃ panassā evarūpaṃyeva, dīghato pana pañcayojanasatāni. Sā kathaṃ gambhīrā appameyyāti? Etena payogena parivattetvā uddhane udakaṃ viya tāpetuṃ asakkuṇeyyato. Ṭhitodakaṃ pana kenaci upāyena aṅgulamattaṃ vā aḍḍhaṅgulamattaṃ vā evaṃ tāpetuṃ sakkā bhaveyya, ayaṃ pana na sakkā, tasmā evaṃ vuttaṃ. Upamāsaṃsandane panettha gaṅgā viya mettacittaṃ, tiṇukkaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so ādittāya tiṇukkāya gaṅgaṃ tāpetuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ kātuṃ na sakkhissatīti.
230. 第三譬喻言燃烧，谓火光。谓‘深厚无量’，于江河亦有深厚地方，宽广度量二由旬半由旬等。空洞亦如是，长度约为五由旬。谓何以为‘深厚无量’？以其用法难以转变，不得如升彼水之火，立水可被某法点燃如半指量，但彼无，此谓。譬喻中比库如持苇草而来，取五言道宿缘持者。譬若彼不能以火燃苇草江河，亦不能于五言道持者成就慈心宿缘之异也。
§231
231. Catutthaupamāyaṃ biḷārabhastāti biḷāracammapasibbakā. Sumadditāti suṭṭhu madditā. Suparimadditāti anto ca bahi ca samantato suparimadditā. Tūlinīti simbalitūlalatātūlasamānā. Chinnasassarāti chinnasassarasaddā. Chinnabhabbharāti chinnabhabbharasaddā. Upamāsaṃsandane panettha biḷārabhastā viya mettacittaṃ, kaṭṭhakaṭhalaṃ ādāya āgatapuriso viya pañca vacanapathe gahetvā āgatapuggalo. Yathā so kaṭṭhena vā kaṭhalena vā biḷārabhastaṃ sarasaraṃ bharabharaṃ saddaṃ kātuṃ na sakkoti, evaṃ vo pañca vacanapathe gahetvā āgatapuggalo mettacittassa aññathattaṃ katvā dosānugatabhāvaṃ kātuṃ na sakkhissatīti.
231. 第四譬喻谓‘猫爪’者，谓猫爪之钩爪。谓‘柔软’，谓柔韧合适。谓‘极柔软’，谓内外俱柔柔韧善断。谓‘秃毛’者，谓秃毛之声。谓‘折裂轻声’，谓折裂薄弱之声。于譬喻，比库如持木棍或槟榔木，持五言道宿缘者。譬如彼不能以木棍槟榔木砸猫爪而生锐利声，亦不能于五言道持者致生烦恼随形之异也。
§232
232.Ocarakāti avacarakā heṭṭhācarakā, nīcakammakārakāti attho. Yo mano padūseyyāti yo bhikkhu vā bhikkhunī vā mano padūseyya, taṃ kakacena okantanaṃ nādhivāseyya. Na me so tena sāsanakaroti so tena anadhivāsanena mayhaṃ ovādakaro na hoti. Āpatti panettha natthi.
『卑劣行者』即『恶劣行为者』的意思。所谓心污秽者，是指无论是比库或比库尼，其心若污秽，则不应强行容忍。若容忍，则不成其教法之守护者，因他如此不容忍而告诫我者，也不可称为教导者。此处无过失。
§233
233.Aṇuṃ vā thūlaṃ vāti appasāvajjaṃ vā mahāsāvajjaṃ vā. Yaṃ tumhe nādhivāseyyāthāti yo tumhehi adhivāsetabbo na bhaveyyāti attho. No hetaṃ, bhanteti, bhante, anadhivāsetabbaṃ nāma vacanapathaṃ na passāmāti adhippāyo. Dīgharattaṃ hitāya sukhāyāti iti bhagavā arahattena kūṭaṃ gaṇhanto yathānusandhinā desanaṃ niṭṭhapesīti.
所谓微小或巨大、不符合戒律的大过或严重大过。『你们不应容忍其恶』的义，即不可让对你们而言应当谴责者得容忍。非此，世尊称：‘不见应严禁者，则无正确治理。’为长久利益与安乐，世尊以阿拉汉之智慧深思熟虑，详尽地宣布教法。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 中部注疏《破除疑障》
Kakacūpamasuttavaṇṇanā niṭṭhitā. · 锯喻经注释完毕。
2. Alagaddūpamasuttavaṇṇanā2. 蛇喻经注释
§234
234.Evaṃme sutanti alagaddūpamasuttaṃ. Tattha gaddhe bādhayiṃsūti gaddhabādhino, gaddhabādhino pubbapurisā assāti gaddhabādhipubbo, tassa gaddhabādhipubbassa, gijjhaghātakakulappasutassāti attho. Saggamokkhānaṃ antarāyaṃ karontīti antarāyikā. Te kammakilesavipākaupavādaāṇāvītikkamavasena pañcavidhā. Tattha pañcānantariyadhammā kammantarāyikā nāma. Tathā bhikkhunīdūsakakammaṃ, taṃ pana mokkhasseva antarāyaṃ karoti, na saggassa. Niyatamicchādiṭṭhidhammā kilesantarāyikā nāma. Paṇḍakatiracchānagataubhatobyañjanakānaṃ paṭisandhidhammā vipākantarāyikā nāma. Ariyūpavādadhammā upavādantarāyikā nāma, te pana yāva ariye na khamāpenti, tāvadeva, na tato paraṃ. Sañcicca vītikkantā satta āpattikkhandhā āṇāvītikkamantarāyikā nāma. Tepi yāva bhikkhubhāvaṃ vā paṭijānāti, na vuṭṭhāti vā, na deseti vā, tāvadeva, na tato paraṃ.
据如斯听闻，为《驴喻经》所述。经中说‘烦扰驴’者，指扰乱之人，该人前人称‘驴首领’，其含义乃‘引渡杀鸡人恶趣之缰绳’者也。此谓为天界、涅槃之阻碍，乃种种恶业与果报之障碍之五类。其五种阻碍分别为：拥有五恶行为中的阻碍，损害婆罗门女性之行为阻碍，错误不正见之阻碍，由非正常性偏差所生之阻碍，圣谛被误解之障碍；其中圣者不容许之者，乃止于此而后罢。累积并克服七种过失障碍称为‘破除障碍’。若知晓比库身份者，既不复起、亦不宣扬，即止于此，不及之后。
Tatrāyaṃ bhikkhu bahussuto dhammakathiko sesantarāyike jānāti, vinaye pana akovidattā paṇṇattivītikkamantarāyike na jānāti, tasmā rahogato evaṃ cintesi – ime āgārikā pañca kāmaguṇe paribhuñjantā sotāpannāpi sakadāgāminopi anāgāminopi honti. Bhikkhūpi manāpikāni cakkhuviññeyyāni rūpāni passanti…pe… kāyaviññeyye phoṭṭhabbe phusanti, mudukāni attharaṇapāvuraṇādīni paribhuñjanti, etaṃ sabbaṃ vaṭṭati. Kasmā itthīnaṃyeva rūpasaddagandharasaphoṭṭhabbā na vaṭṭanti? Etepi vaṭṭantīti. Evaṃ rasena rasaṃ saṃsandetvā sacchandarāgaparibhogañca nicchandarāgaparibhogañca ekaṃ katvā thūlavākehi saddhiṃ atisukhumasuttaṃ upanento viya, sāsapena saddhiṃ sineruṃ upasaṃharanto viya, pāpakaṃ diṭṭhigataṃ uppādetvā, ‘‘kiṃ bhagavatā mahāsamuddaṃ bandhantena viya mahatā ussāhena paṭhamapārājikaṃ paññattaṃ, natthi ettha doso’’ti sabbaññutaññāṇena saddhiṃ paṭivirujjhanto vesārajjañāṇaṃ paṭibāhanto ariyamagge khāṇukaṇṭakādīni pakkhipanto methunadhamme doso natthīti jinassa āṇācakke pahāraṃ adāsi. Tenāha – ‘‘tathāhaṃ bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādi.
由此处可知，多闻比库宣讲佛法者，然律藏所含语意未能洞晓，故暗起疑虑：若侍者男女虽行五欲，犹能成就四果；比库亦能现前目识受诸色，触及形体触残衣裳等，均乃正常行持。然妇女之色、声、香、味、触难以保持，于是诸声味等幻变化聚合合一，犹如粗细交织纱线，渐渐拉紧形成网状。如钉木声相结合，合力可断铁。世尊为斩断诸恶见，示现大海般决断力，第一次列举主要不净行为，断绝其罪过，展现无过，无堕落，断除障碍，降伏邪业除害，赋持圣道，遂示明正法。
Evaṃbyā khoti evaṃ viya kho. Samanuyuñjantītiādīsu kiṃ laddhiko tvaṃ, laddhiṃ vadehīti pucchamānā samanuyuñjanti nāma. Diṭṭhiṃ patiṭṭhāpentā samanuggāhanti nāma. Kena kāraṇena evaṃ vadasīti kāraṇaṃ pucchantā samanubhāsanti nāma. Aṭṭhikaṅkalūpamātiādīsu (ma. ni. 2.42-48) aṭṭhikaṅkalūpamā appassādaṭṭhena. Maṃsapesūpamā bahusādhāraṇaṭṭhena. Tiṇukkūpamā anudahanaṭṭhena. Aṅgārakāsūpamā mahābhitāpanaṭṭhena. Supinakūpamā ittarapaccupaṭṭhānaṭṭhena. Yācitakūpamā tāvakālikaṭṭhena. Rukkhaphalūpamā sabbaṅgapaccaṅgapalibhañjanaṭṭhena. Asisūnūpamā adhikuṭṭanaṭṭhena. Sattisūlūpamā vinivijjhanaṭṭhena. Sappasirūpamā sāsaṅkasappaṭibhayaṭṭhena. Thāmasāti diṭṭhithāmena. Parāmāsāti diṭṭhiparāmāsena. Abhinivissa voharatīti adhiṭṭhahitvā voharati dīpeti vā.
故称‘如是也’，‘如是也’。问曰‘随顺于此等意涵，得何利益？’意为确立见地，遵守教规。为何如此说？因知因缘，顺其所说。谓‘八种烦恼之类’，（详见《律藏·中部》2.42-48）包含：晦暗忧愁、肉食贪欲、草木等无常、苦恼沃土、生者依赖等诸苦；呈现执著与堕慢、诽谤与忏悔、行为之修持及自我主张等。此谓依教持行，永断贪嗔痴之器。
§235
235.Yato kho te bhikkhūti yadā te bhikkhū. Evaṃbyā kho ahaṃ, bhante, bhagavatāti idaṃ esa attano ajjhāsayena natthīti vattukāmopi bhagavato ānubhāvena sampaṭicchati, buddhānaṃ kira sammukhā dve kathā kathetuṃ samattho nāma natthi.
『你们何时为比库，就是何时为比库。』由此得知，本人于世尊前无以自身意旨自耀，且甚少有能力对世尊说二语。意即世尊之智慧广大，非我可比，故此述说其正法。
§236
236.Kassa kho nāma tvaṃ moghapurisāti tvaṃ moghapurisa kassa khattiyassa vā brāhmaṇassa vā vessassa vā suddassa vā gahaṭṭhassa vā pabbajitassa vā devassa vā manussassa vā mayā evaṃ dhammaṃ desitaṃ ājānāsi. Atha kho bhagavā bhikkhū āmantesīti ayaṃ pāṭiyekko anusandhi. Ariṭṭho kira cintesi – ‘‘bhagavā maṃ moghapurisoti vadati, na kho pana moghapurisāti vuttamattakena maggaphalānaṃ upanissayo na hoti. Upasenampi hi vaṅgantaputtaṃ, ‘atilahuṃ kho tvaṃ, moghapurisa, bāhullāya āvatto’ti (mahāva. 75) bhagavā moghapurisavādena ovadi. Thero aparabhāge ghaṭento vāyamanto cha abhiññā sacchākāsi. Ahampi tathārūpaṃ vīriyaṃ paggaṇhitvā maggaphalāni nibbattessāmī’’ti. Athassa bhagavā bandhanā pavuttassa paṇḍupalāsassa viya aviruḷhibhāvaṃ dassento imaṃ desanaṃ ārabhi.
236.『汝为何被称为愚人？汝是何等愚人？属于何人？是属于刹帝利、婆罗门、族姓、平民或出家人，是天人还是人类？此法是我亲自宣说而知。』于是世尊向比库们提醒，独此一偈为证。愚人内心这样思惟：『世尊称我为愚人，显然此“愚人”二字非单指愚昧之人，乃缘于道果之因缘。即如外道敬子，因曾被责备“愚人，你常为烦恼之所缠绕”，世尊亦曾以「愚人」之名警策。长老在初学阶段，努力修炼禅定，证得神通。我亦采行同样精进，必能生起道果。』此时，世尊表现有如系带刚展开的珍珠散发光华，开始此开示。
Usmīkatopīti , bhikkhave, tumhe kinti maññatha, ayaṃ ariṭṭho evaṃladdhiko sabbaññutaññāṇena paṭivirujjhitvā vesārajjañāṇaṃ paṭibāhitvā tathāgatassa āṇācakke pahāraṃ dadamāno api nu imasmiṃ dhammavinaye usmīkatopi? Yathā nibbutepi mahante aggikkhandhe khajjupanakamattāpi aggipapaṭikā hotiyeva, yaṃ nissāya puna mahāaggikkhandho bhaveyya. Kiṃ nu kho evaṃ imassa appamattikāpi ñāṇusmā atthi, yaṃ nissāya vāyamanto maggaphalāni nibbatteyyāti? No hetaṃ, bhanteti, bhante, evaṃladdhikassa kuto evarūpā ñāṇusmāti? Maggaphalānaṃ paccayasamatthāya ñāṇusmāya usmīkatabhāvaṃ paṭikkhipantā vadanti. Maṅkubhūtoti nittejabhūto. Pattakkhandhoti patitakkhandho. Appaṭibhānoti kiñci paṭibhānaṃ apassanto bhinnapaṭibhāno evarūpampi nāma niyyānikasāsanaṃ labhitvā aviruḷhidhammo kiramhi samugghātitapaccayo jātoti attano abhabbataṃ paccavekkhanto pādaṅguṭṭhakena bhūmiṃ khaṇamāno nisīdi.
世尊曰：『诸比库，你们如何看待此愚人？虽被全知全觉所阻止，放弃权势之见，却持续反对如来的教法，这算否称作“讥喻”？就如灭度者大火中，只留少许火种，虽火种微小，却能带来大火。愚人有微妙慧解，执著于恣意折磨自己，但其所依的“摧毁割裂”，乃是一切灭除法的因缘，自己虽无能为力却仍徒然求索，反映其本性无明。愚人如同用脚趾挖地坐着，鉴察自己之无能为力。
Paññāyissasikhoti ayampi pāṭiyekko anusandhi. Ariṭṭho kira cintesi – ‘‘bhagavā mayhaṃ maggaphalānaṃ upanissayo pacchinnoti vadati, na kho pana buddhā saupanissayānaṃyeva dhammaṃ desenti, anupanissayānampi desenti, ahaṃ satthu santikā sugatovādaṃ labhitvā attano sampattūpagaṃ kusalaṃ karissāmī’’ti. Athassa bhagavā ovādaṃ paṭipassambhento ‘‘paññāyissasī’’tiādimāha. Tassattho, tvaṃyeva, moghapurisa, iminā pāpakena diṭṭhigatena nirayādīsu paññāyissasi, mama santikā tuyhaṃ sugatovādo nāma natthi, na me tayā attho, idhāhaṃ bhikkhū paṭipucchissāmīti.
又一偈为证。愚人思惟曰：「世尊谓我生起道果之因，无佛只示范应依外因而得果；诸佛或宣说外因、或不宣说外因，我得值世尊在世，因此发愿修习善法。」世尊见此谛听，为其说律曰『愚人智者』。然而，汝愚人啊，将因此恶知见堕落地狱，吾未向汝宣说应依外因之佛法，亦无意将它示现于汝，今当释疑比库等问。
§237
237.Atha kho bhagavāti ayampi pāṭiyekko anusandhi. Imasmiñhi ṭhāne bhagavā parisaṃ sodheti, ariṭṭhaṃ gaṇato nissāreti. Sace hi parisagatānaṃ kassaci evaṃ bhaveyya – ‘‘ayaṃ ariṭṭho bhagavatā akathitaṃ kathetuṃ kiṃ sakkhissati, kacci nu kho parisamajjhe bhagavatā kathāya samāraddhāya sahasā kathita’’nti. Evaṃ kathitaṃ pana na ariṭṭhova suṇāti, aññenapi sutaṃ bhavissati. Athāpissa siyā ‘‘yathā satthā ariṭṭhaṃ niggaṇhāti, mampi evaṃ niggaṇheyyāti sutvāpi tuṇhībhāvaṃ āpajjeyyā’’ti. ‘‘Taṃ sabbaṃ na karissantī’’ti. Mayāpi na kathitaṃ, aññena sutampi natthīti ‘‘tumhepime, bhikkhave’’tiādinā parisāya laddhiṃ sodheti. Parisāya pana laddhisodhaneneva ariṭṭho gaṇato nissārito nāma hoti.
237.世尊又用一偈开示。此处世尊在僧众中清查，找出愚人。有僧疑问若有人于众中为愚人，且听闻佛自说所不明之言，岂非不能胜任佛言？或疑佛于众中未于所应说事表露，是否仍保持默然？对此疑虑，世尊与众比库辩论。世尊告知不论愚人如何疑惑，佛语并未增删，此语必为他人所闻。故尊者集会中问询时，此愚人如实自首，故被认定为愚人。
Idāni ariṭṭhassa laddhiṃ pakāsento so vata, bhikkhavetiādimāha. Tattha aññatreva kāmehītiādīsu yo so, bhikkhave, bhikkhu ‘‘te paṭisevato nālaṃ antarāyāyā’’ti evaṃladdhiko, so vata kilesakāmehi ceva kilesakāmasampayuttehi saññāvitakkehi ca aññatra, ete dhamme pahāya, vinā etehi dhammehi, vatthukāme paṭisevissati, methunasamācāraṃ samācarissatīti netaṃ ṭhānaṃ vijjati. Idaṃ kāraṇaṃ nāma natthi, aṭṭhānametaṃ anavakāsoti.
现愚人坦承己意，世尊述说：『比库们啊，若有人自以为修行克制欲望如同断绝世间欲乐，即无障碍与阻碍，可在诸欲行中无碍行持，与勤行佛法无涉者，他将舍诸染欲、诸染意，不附着于此诸法，亦不从事淫乱行为，因此场所不存在。』这说明愚人心无妄想执著，且与诸欲染着断绝，故此场所并无碍境。
§238
238. Evaṃ bhagavā ayaṃ ariṭṭho yathā nāma rajako sugandhānipi duggandhānipi jiṇṇānipi navānipi suddhānipi asuddhānipi vatthāni ekato bhaṇḍikaṃ karoti, evameva bhikkhūnaṃ nicchandarāgapaṇītacīvarādiparibhogañca anibaddhasīlānaṃ gahaṭṭhānaṃ antarāyakaraṃ sacchandarāgaparibhogañca nibaddhasīlānaṃ bhikkhūnaṃ āvaraṇakaraṃ sacchandarāgaparibhogañca sabbaṃ ekasadisaṃ karotīti ariṭṭhassa laddhiṃ pakāsetvā idāni duggahitāya pariyattiyā dosaṃ dassento idha, bhikkhave, ekaccetiādimāha. Tattha pariyāpuṇantīti uggaṇhanti. Suttantiādīsu ubhatovibhaṅganiddesakhandhakaparivārā, suttanipāte maṅgalasuttaratanasuttanālakasuātuvaṭṭakasuttāni, aññampi ca suttanāmakaṃ tathāgatavacanaṃ suttanti veditabbaṃ. Sabbampi sagāthakaṃ suttaṃ geyyanti veditabbaṃ, visesena saṃyuttake sakalopi sagāthāvaggo. Sakalaṃ abhidhammapiṭakaṃ, niggāthakaṃ suttaṃ, yañca aññampi aṭṭhahi aṅgehi asaṅgahitaṃ buddhavacanaṃ, taṃ veyyākaraṇanti veditabbaṃ. Dhammapadaṃ, theragāthā, therigāthā, suttanipāte nosuttanāmikā suddhikagāthā ca gāthāti veditabbā. Somanassañāṇamayikagāthāpaṭisaṃyuttā dveasītisuttantā udānanti veditabbā. ‘‘Vuttañhetaṃ bhagavatā’’tiādinayappavattā (itivu. 1,2) dasuttarasatasuttantā itivuttakanti veditabbā. Apaṇṇakajātakādīni paṇṇāsādhikāni pañcajātakasatāni jātakanti veditabbāni. ‘‘Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande’’tiādinayappavattā (a. ni. 4.129) sabbepi acchariyaabbhutadhammappaṭisaṃyuttā suttantā abbhutadhammanti veditabbā. Cūḷavedallamahāvedallasammādiṭṭhisakkapañhasaṅkhārabhājaniyamahāpuṇṇamasuttādayo sabbepi vedañca tuṭṭhiñca laddhā laddhā pucchitasuttantā vedallanti veditabbā.
238.世尊示现，犹如酿造师将各类香料及恶臭、陈旧、新鲜、纯净与不洁之物搅合一处，僧团中有热欲是欲之所染，有失戒之供养有施舍，有无规矩缚之入众之家，凡此种种皆同类成为一体，可知愚人不过是示现世间诸苦之毒害。关于经卷之整齐完备，诸部经藏及论书、律藏诸篇、经文诗句、偈语及称号，悉皆明了可知。诸如《法句》、《长老比库诗》、《长老比库尼诗》及其它经集、佛说之偈语，皆为教理释义基础。三十二部《增支经》、《长部》、《相应经》等，称为《经藏》。而经藏犹如藏书架，系于同一韵文并汇集佛语。经藏与阿毗达摩藏合称三藏。诸根本经藏、偈语文集，即为佛陀真实说法之根基。诸如此类经文与论述乃称《佛说》及其注疏。
Atthaṃ na upaparikkhantīti atthatthaṃ kāraṇatthaṃ na passanti na pariggaṇhanti. Anupaparikkhatanti anupaparikkhantānaṃ. Na nijjhānaṃ khamantīti na upaṭṭhahanti na āpāthaṃ āgacchanti, imasmiṃ ṭhāne sīlaṃ samādhi vipassanā maggo phalaṃ vaṭṭaṃ vivaṭṭaṃ kathitanti evaṃ jānituṃ na sakkā hontīti attho. Te upārambhānisaṃsā cevāti te paresaṃ vāde dosāropanānisaṃsā hutvā pariyāpuṇantīti attho. Itivādappamokkhānisaṃsā cāti evaṃ vādapamokkhānisaṃsā, parehi sakavāde dose āropite taṃ dosaṃ evaṃ mocessāmāti imināva kāraṇena pariyāpuṇantīti attho. Tañcassa atthaṃ nānubhontīti yassa ca maggassa vā phalassa vā atthāya kulaputtā dhammaṃ pariyāpuṇanti, tañcassa dhammassa atthaṃ ete duggahitaggāhino nānubhonti. Apica parassa vāde upārambhaṃ āropetuṃ attano vādaṃ mocetuṃ asakkontāpi tañca atthaṃ nānubhontiyeva.
此谓不察义者者，即不分别不观察义理故，既不见因义亦不收纳。说不察义者，即谓不察者。所谓不悟者，不坚定，不守护，不觉入道理。于此处，戒、定、慧道、果、行转、断除，诸法皆宣说，然不由此而能自知，此即义理。又云，彼人或因他人之言为难起端妨害，则为破坏成就义。此即所谓解脱辩论之义，乃指以此缘由，破除他人诽谤之言，得其解脱意。若彼义不应为己所用，及若修道获果者为家中子弟所弘传，则彼法之义应受尊重。然此义辩难者，未能体解，亦未能弘扬。又若彼人无力攻破他人妨碍，亦不能解己言，仍不以彼义为益用也。
§239
239.Alagaddatthikoti āsivisaatthiko. Gadoti hi visassa nāmaṃ, taṃ tassa alaṃ paripuṇṇaṃ atthīti alagaddo. Bhogeti sarīre. Idha pana, bhikkhave, ekacce kulaputtā dhammaṃ pariyāpuṇantīti nittharaṇapariyattivasena uggaṇhanti. Tisso hi pariyattiyo alagaddapariyatti nittharaṇapariyatti bhaṇḍāgārikapariyattīti.
239.所谓Alagadda义，即刺伤之义。因其喻如箭镞名viṣāsa，即有利尖刺之义，故称alagadda，意即附有尖利之物。又谓为身躯也。此处，唯有异域修行人（kulaputta）于弘传法义之时，以能尽详尽通达之方式弘扬。其三种弘传者，分别称为尖刺式弘传、穷尽式弘传及珍藏式弘传。
Tattha yo buddhavacanaṃ uggahetvā evaṃ cīvarādīni vā labhissāmi, catuparisamajjhe vā maṃ jānissantīti lābhasakkārahetu pariyāpuṇāti, tassa sā pariyatti alagaddapariyatti nāma. Evaṃ pariyāpuṇato hi buddhavacanaṃ apariyāpuṇitvā niddokkamanaṃ varataraṃ.
于此处，若有人受持佛言，若得受具袈裟等四众衣物，或于四众中有人知晓我，此乃因利益与尊敬而传义者，此谓传义中所谓尖刺式弘传。由此弘扬者，未曾放弃佛言者，下次更趋于圆满。
Yo pana buddhavacanaṃ uggaṇhitvā sīlassa āgataṭṭhāne sīlaṃ pūretvā samādhissa āgataṭṭhāne samādhigabbhaṃ gaṇhāpetvā vipassanāya āgataṭṭhāne vipassanaṃ paṭṭhapetvā maggaphalānaṃ āgataṭṭhāne maggaṃ bhāvessāmi phalaṃ sacchikarissāmīti uggaṇhāti, tassa sā pariyatti nittharaṇapariyatti nāma hoti.
反之，若有人受持佛言，于戒到之处满摄戒法，如于定到之处自摄此心持定，如于慧到处建立正见，如于道果到处修习道果得证，则其弘传即称为穷尽式弘传。
Khīṇāsavassa pana pariyatti bhaṇḍāgārikapariyatti nāma. Tassa hi apariññātaṃ appahīnaṃ abhāvitaṃ asacchikataṃ vā natthi. So hi pariññātakkhandho pahīnakileso bhāvitamaggo sacchikataphalo, tasmā buddhavacanaṃ pariyāpuṇanto tantidhārako paveṇipālako vaṃsānurakkhakova hutvā uggaṇhāti. Itissa sā pariyatti bhaṇḍāgārikapariyatti nāma hoti.
而对于已断惑者，此种珍藏式弘传。此未觉悟之惑业已断灭，非虚妄，乃真确无覆者。彼果已证之诸法，烦恼已除，道已成熟，有证有果，故弘扬佛言者，犹如细心护卫族谱世系之人，详尽持守。此即所谓珍藏式弘传。
Yo pana puthujjano chātabhayādīsu ganthadharesu ekasmiṃ ṭhāne vasituṃ asakkontesu sayaṃ bhikkhācārena akilamamāno atimadhuraṃ buddhavacanaṃ mā nassatu, tantiṃ dhāressāmi, vaṃsaṃ ṭhapessāmi, paveṇiṃ pālessāmīti pariyāpuṇāti, tassa pariyatti bhaṇḍāgārikapariyatti hoti, na hotīti? Na hoti. Kasmā? Na attano ṭhāne ṭhatvā pariyāputattā. Puthujjanassa hi pariyatti nāma alagaddā vā hoti nittharaṇā vā, sattannaṃ sekkhānaṃ nittharaṇāva, khīṇāsavassa bhaṇḍāgārikapariyattiyeva. Imasmiṃ pana ṭhāne nittharaṇapariyatti adhippetā.
若有凡夫，因恐避死、诸害等束缚，不能长久安立于一处，而期愿同行比库，不失佛言，愿持念此法，修护族谱，持守法器，此即称为弘传。非尔，不可称之为弘传。何以故？彼非立于自身本处修持成就而弘传。凡夫之弘传颇似尖刺式、穷尽式及珍藏式之别，此处以穷尽式弘传为最上。
Nijjhānaṃ khamantīti sīlādīnaṃ āgataṭṭhānesu idha sīlaṃ kathitaṃ, idha samādhi, idha vipassanā, idha maggo, idha phalaṃ, idha vaṭṭaṃ, idha vivaṭṭanti āpāthaṃ āgacchanti. Tañcassa atthaṃ anubhontīti yesaṃ maggaphalānaṃ atthāya pariyāpuṇanti. Suggahitapariyattiṃ nissāya maggaṃ bhāvetvā phalaṃ sacchikarontā tañcassa dhammassa atthaṃ anubhavanti. Paravāde upārambhaṃ āropetuṃ sakkontāpi sakavāde āropitaṃ dosaṃ icchiticchitaṭṭhānaṃ gahetvā mocetuṃ sakkontāpi anubhontiyeva. Dīgharattaṃ hitāya sukhāya saṃvattantīti sīlādīnaṃ āgataṭṭhāne sīlādīni pūrentānampi, paresaṃ vāde sahadhammena upārambhaṃ āropentānampi, sakavādato dosaṃ harantānampi, arahattaṃ patvā parisamajjhe dhammaṃ desetvā dhammadesanāya pasannehi upanīte cattāro paccaye paribhuñjantānampi dīgharattaṃ hitāya sukhāya saṃvattanti.
寂灭的能力称为静止功力，指的是戒等诸法的现前之处。这里所说戒，是指于此处戒；这里所说定，是指于此处定；这里所说观，是指于此处观；这里所说道，是指于此处道；这里所说果，是指于此处果；这里所说轮回，是指于此处轮回；这里所说解脱，是指于此处解脱。所谓“体验其义”，是指那些满具道果意义者。依止善说明、善传播而修习道，实际证得果，乃能证悟此法之义。即便能够在他人谤毁时承担对方的攻击，亦能以智慧和慈悲心破除被嫁祸的不实罪过，方能亲证其实理。此种状态是长久利益、长久安乐之所成就。戒等之诸法虽为现前，然能使自己修持完整，亦能合和顺从他人之议论，承当谤讥之罪恶，断除我慢，成就阿拉汉果，洁净正法而教化善知识，令受法者心悦诚服，四因具足，乃能长久利益、长久安乐。
Evaṃ suggahite buddhavacane ānisaṃsaṃ dassetvā idāni tattheva niyojento tasmā tiha, bhikkhavetiādimāha. Tattha tasmāti yasmā duggahitapariyatti duggahitaalagaddo viya dīgharattaṃ ahitāya dukkhāya saṃvattati, suggahitapariyatti suggahitaalagaddo viya dīgharattaṃ hitāya sukhāya saṃvattati, tasmāti attho. Tathā naṃ dhāreyyāthāti tatheva naṃ dhāreyyātha, teneva atthena gaṇheyyātha. Ye vā panāssu viyattā bhikkhūti ye vā pana aññe sāriputtamoggallānamahākassapamahākaccānādikā byattā paṇḍitā bhikkhū assu, te pucchitabbā. Ariṭṭhena viya pana mama sāsane na kalalaṃ vā kacavaraṃ vā pakkhipitabbaṃ.
佛陀以此善说而示现因缘，蒙佛陀亲自指示此事，故起此三者——故曰“比库”等。此“三”的缘故乃由于恶劣之说与恶劣之言论如同恶毒污秽，久而久之则导致长久的害处和痛苦；而善说则如清净善美之语，久而久之则带来长久利益与安乐，因此其意如此。故应予以承受、恪守。众比库及如沙利弗、摩诃迦叶等诸大聪慧比库，若有疏疑，应当敬问。恶语恶见不应混杂于我法中，也不应挂碍我法之纯正。
§240
240.Kullūpamanti kullasadisaṃ. Nittharaṇatthāyāti caturoghanittharaṇatthāya. Udakaṇṇavanti yañhi udakaṃ gambhīraṃ na puthulaṃ. Puthulaṃ vā pana na gambhīraṃ, na taṃ aṇṇavoti vuccati. Yaṃ pana gambhīrañceva puthulañca, taṃ aṇṇavoti vuccati. Tasmā mahantaṃ udakaṇṇavanti mahantaṃ puthulaṃ gambhīraṃ udakanti ayamettha attho. Sāsaṅkaṃ nāma yattha corānaṃ nivutthokāso dissati. Ṭhitokāso, nisinnokāso, nipannokāso dissati. Sappaṭibhayaṃ nāma yattha corehi manussā hatā dissanti, viluttā dissanti, ākoṭitā dissanti. Uttarasetūti udakaṇṇavassa upari baddho setu. Kullaṃ bandhitvāti kullo nāma taraṇatthāya kalāpaṃ katvā baddho. Pattharitvā baddhā pana padaracāṭiādayo uḷumpoti vuccanti. Uccāretvāti ṭhapetvā. Kiccakārīti pattakārī yuttakārī, patirūpakārīti attho. Dhammāpi vo pahātabbāti ettha dhammāti samathavipassanā. Bhagavā hi samathepi chandarāgaṃ pajahāpesi, vipassanāyapi. Samathe chandarāgaṃ kattha pajahāpesi? ‘‘Iti kho, udāyi, nevasaññānāsaññāyatanassapi pahānaṃ vadāmi, passasi no tvaṃ, udāyi, taṃ saṃyojanaṃ aṇuṃ vā thūlaṃ vā, yassāhaṃ no pahānaṃ vadāmī’’ti (ma. ni. 2.156) ettha samathe chandarāgaṃ pajahāpesi. ‘‘Imaṃ ce tumhe, bhikkhave, diṭṭhiṃ evaṃ parisuddhaṃ evaṃ pariyodātaṃ na allīyetha na kelāyetha na dhanāyethā’’ti (ma. ni. 1.401) ettha vipassanāya chandarāgaṃ pajahāpesi . Idha pana ubhayattha pajahāpento ‘‘dhammāpi vo pahātabbā, pageva adhammā’’ti āha.
“残缺”意为残破不全之物。“来往终止”意即四流毒之断绝。所谓“水门”者，谓水既非浅滩也非深池。非浅池则非深池，非所谓“坑洼”。真正水兼具深浅之相者称为“坑洼”。此为大水门，即广大、坑洼且深之水体。本处所说“盗贼密处”，谓盗人隐匿之所：有立位、坐位、卧位。“悉皆恐惧”者，谓盗贼所害人即呈现杀戮、分离和不安状态。所谓“北桥”为水门上所筑之桥梁。所缚之网即谓以网缚于水之桥梁。由网将其分割，网缚被视为陷阱。网缚之网即为作业者所建立之具法，谓以法应对不善之行。宗法即为止观二法。世尊于止中断绝贪着，亦于观中断贪着。于止中断贪着之处，如文所示“我以灭除无明误见为止”；于观中断贪着之处，则以佛陀净化良见之教法为证。此二处谓之法也当舍弃，恶法为之。
Tatrāyaṃ adhippāyo – bhikkhave, ahaṃ evarūpesu santappaṇītesu dhammesu chandarāgappahānaṃ vadāmi, kiṃ pana imasmiṃ asaddhamme gāmadhamme vasaladhamme duṭṭhulle odakantike, yattha ayaṃ ariṭṭho moghapuriso niddosasaññī pañcasu kāmaguṇesu chandarāgaṃ nālaṃ antarāyāyāti vadati. Ariṭṭhena viya na tumhehi mayhaṃ sāsane kalalaṃ vā kacavaraṃ vā pakkhipitabbanti evaṃ bhagavā imināpi ovādena ariṭṭhaṃyeva niggaṇhāti.
在此世尊教导法说：“比库们，我宣说于此种弛逸惰怠之法中断除贪嗔痴。然于此不善之乡村、村落、恶劣难行之水边，有一恶人，无慧之愚痴者，自恃无染，对五欲境不生贪爱，亦无碍其行。此恶人于我法不应有任何混杂掺杂。以此开示，我为斥责此恶，永不容忍。”
§241
241. Idāni yo pañcasu khandhesu tividhaggāhavasena ahaṃ mamanti gaṇhāti, so mayhaṃ sāsane ayaṃ ariṭṭho viya kalalaṃ kacavaraṃ pakkhipatīti dassento chayimāni, bhikkhavetiādimāha. Tattha diṭṭhiṭṭhānānīti diṭṭhipi diṭṭhiṭṭhānaṃ, diṭṭhiyā ārammaṇampi diṭṭhiṭṭhānaṃ, diṭṭhiyā paccayopi. Rūpaṃ etaṃ mamātiādīsu etaṃ mamāti taṇhāggāho. Esohamasmīti mānaggāho. Eso me attāti diṭṭhiggāho. Evaṃ rūpārammaṇā taṇhāmānadiṭṭhiyo kathitā honti. Rūpaṃ pana attāti na vattabbaṃ. Vedanādīsupi eseva nayo. Diṭṭhaṃ rūpāyatanaṃ, sutaṃ saddāyatanaṃ , mutaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ, tañhi patvā gahetabbato mutanti vuttaṃ. Avasesāni sattāyatanāni viññātaṃ nāma. Pattanti pariyesitvā vā apariyesitvā vā pattaṃ. Pariyesitanti pattaṃ vā appattaṃ vā pariyesitaṃ. Anuvicaritaṃ manasāti cittena anusañcaritaṃ. Lokasmiñhi pariyesitvā pattampi atthi, pariyesitvā nopattampi. Apariyesitvā pattampi atthi, apariyesitvā nopattampi. Tattha pariyesitvā pattaṃ pattaṃ nāma. Pariyesitvā nopattaṃ pariyesitaṃ nāma. Apariyesitvā pattañca, apariyesitvā nopattañca manasānuvicaritaṃ nāma.
现今有人以三缚入苦蕴，此人自谓“我属于。如是亦尔”，此谓于我法中妄执释然，如是而说“对我所有”。谓见所执如是，如同以自身为依止。谓“我有我身”，谓“我我有我心”，谓“我有我名色”，谓“我有我意。”由对色身之执取、见解，故生三种执见。色不可当作我身。于受等亦复如是。所谓已见有色根，有声根，有香根，有味根，有触根，唯以根缘受境而执取应当断舍，分别取舍。此称七识界。于此识界中，或已探寻或未探寻所获。所谓探寻者，或以所探寻与未探寻为所获，亦有未探寻所获。未探寻所获即识意因记诸法中之思维法。如是，悉以心识运行称为心识运行。由此识入诸世界，于识境间或有探寻所获，或无探寻所获，或由未探寻所获。由此分明，分别心识之所获与未获。总之，此皆为心意所作用，称之为心识之运行。以此识为所缘，三毒执见即由此说明。佛陀教示此义。
Atha vā pariyesitvā pattampi apariyesitvā pattampi pattaṭṭhena pattaṃ nāma. Pariyesitvā nopattaṃ pariyesitaṃ nāma. Apariyesitvā nopattaṃ manasānuvicaritaṃ nāma. Sabbaṃ vā etaṃ manasā anuvicaritattā manasānuvicaritaṃ nāma. Iminā viññāṇārammaṇā taṇhāmānadiṭṭhiyo kathitā, desanāvilāsena heṭṭhā diṭṭhādiārammaṇavasena viññāṇaṃ dassitaṃ . Yampi taṃ diṭṭhiṭṭhānanti yampi etaṃ so lokotiādinā nayena pavattaṃ diṭṭhiṭṭhānaṃ.
尔时，依所述三毒执见之义，人们由此观法随所缘起，而生执取，如对于“此见之所”与“此见为世界”，由概念引申为执见所依处。
So loko so attāti yā esā ‘‘rūpaṃ attato samanupassatī’’tiādinā nayena pavattā diṭṭhi loko ca attā cāti gaṇhāti, taṃ sandhāya vuttaṃ. So pecca bhavissāmīti so ahaṃ paralokaṃ gantvā nicco bhavissāmi, dhuvo sassato avipariṇāmadhammo bhavissāmi, sinerumahāpathavīmahāsamuddādīhi sassatīhi samaṃ tatheva ṭhassāmi. Tampi etaṃ mamāti tampi dassanaṃ etaṃ mama, esohamasmi, eso me attāti samanupassati. Iminā diṭṭhārammaṇā taṇhāmānadiṭṭhiyo kathitā. Vipassanāya paṭivipassanākāle viya pacchimadiṭṭhiyā purimadiṭṭhiggahaṇakāle evaṃ hoti.
世间就是自我的存在，诸如「色从自性真实观照」等见解由此产生，人们据此将世间与自我视为同一，这就是以上所说术。「我生彼处」即「我往彼世」，相信自己必将永远存在，永恒不变，犹如强盛的狮子、大地、辽阔的大海等恒常不灭，自己也同样岿然不动。人们以此自执为我，以此所见为我，这正是认同我与世间相等。正因如此，称此为「见执引起的渴爱和无明的诸见」。正如内观禅修时透彻观察一样，在断除旧见与新见的过程中，便发生此等误见。
Sukkapakkhe rūpaṃ netaṃ mamāti rūpe taṇhāmānadiṭṭhiggāhā paṭikkhittā. Vedanādīsupi eseva nayo. Samanupassatīti imassa pana padassa taṇhāsamanupassanā mānasamanupassanā diṭṭhisamanupassanā ñāṇasamanupassanāti catasso samanupassanāti attho. Tā kaṇhapakkhe tissannaṃ samanupassanānaṃ, sukkapakkhe ñāṇasamanupassanāya vasena veditabbā. Asati na paritassatīti avijjamāne bhayaparitassanāya taṇhāparitassanāya vā na paritassati. Iminā bhagavā ajjhattakkhandhavināse aparitassamānaṃ khīṇāsavaṃ dassento desanaṃ matthakaṃ pāpesi.
苦有两面。色不可谓为「我」或「我所有」，色上的见执与渴爱因缘已被破除。感受等觉受法亦如是。所谓「观照」，是指对色、心、见解、智慧等四种对象之观照。此四种观照中，三印有苦的观照是在苦的夜半，智慧的观照则如苦的明朗之时。无分别时，若无无明则不会有恐惧和渴爱等痛苦烦恼。因而，世尊宣说灭除内心五蕴的烦恼时，是无恐惧无痛苦地显现无余涅槃的，这正是当时讲说的主题。
§242
242.Evaṃvutte aññataro bhikkhūti evaṃ bhagavatā vutte aññataro anusandhikusalo bhikkhu – ‘‘bhagavatā ajjhattakkhandhavināse aparitassantaṃ khīṇāsavaṃ dassetvā desanā niṭṭhāpitā, ajjhattaṃ aparitassante kho pana sati ajjhattaṃ paritassakena bahiddhā parikkhāravināse paritassakena aparitassakena cāpi bhavitabbaṃ. Iti imehi catūhi kāraṇehi ayaṃ pañho pucchitabbo’’ti cintetvā ekaṃsaṃ cīvaraṃ katvā añjaliṃ paggayha bhagavantaṃ etadavoca. Bahiddhā asatīti bahiddhā parikkhāravināse. Ahu vata meti ahosi vata me bhaddakaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇanti attho. Taṃ vata me natthīti taṃ vata idāni mayhaṃ natthi, rājūhi vā corehi vā haṭaṃ, agginā vā daḍḍhaṃ, udakena vā vuḷhaṃ, paribhogena vā jiṇṇaṃ. Siyā vata meti bhaveyya vata mayhaṃ yānaṃ vāhanaṃ hiraññaṃ suvaṇṇaṃ sāli vīhi yavo godhumo. Taṃ vatāhaṃ na labhāmīti tamahaṃ alabhamāno tadanucchavikaṃ kammaṃ akatvā nisinnattā idāni na labhāmīti socati, ayaṃ agāriyasocanā, anagāriyassa pattacīvarādīnaṃ vasena veditabbā.
242. 如此说时，有一比库—一位善于深入思惟的比库—心念：「世尊宣说已灭五蕴之烦恼时，显现无恐无痛苦之无余涅槃的境界，而我内心无恐无痛苦，则必当兼有外在无所凭依的灭除，与内在无恐无痛苦相应。」以此四种缘故，他剪掉一块袈裟，双手合十向世尊顶礼敬禀，并说：外在无依止即无我存在的谓义。若谓我所有者，若真有所依，无论是谁，君主或盗贼，火火烧，水水溺，侵蚀与耗损都能毁坏。唯愿我者得有一非破坏和耗尽的体物作为依止，若无，我今毫无所得。彼时愁思不已，正是凡夫无智慧的忧伤之心。
Aparitassanāvāre na evaṃ hotīti yehi kilesehi evaṃ bhaveyya, tesaṃ pahīnattā na evaṃ hoti. Diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānanti diṭṭhīnañca diṭṭhiṭṭhānānañca diṭṭhādhiṭṭhānānañca diṭṭhipariyuṭṭhānānañca abhinivesānusayānañca. Sabbasaṅkhārasamathāyāti nibbānatthāya. Nibbānañhi āgamma sabbasaṅkhārāiñjitāni, sabbasaṅkhāracalanāni sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā taṃ, ‘‘sabbasaṅkhārasamatho’’ti vuccati. Tadeva ca āgamma khandhūpadhi kilesūpadhi abhisaṅkhārūpadhi, pañcakāmaguṇūpadhīti ime upadhayo paṭinissajjiyanti, taṇhā khīyati virajjati nirujjhati, tasmā taṃ, ‘‘sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho’’ti vuccati. Nibbānāyāti ayaṃ panassa sarūpaniddeso, iti sabbeheva imehi padehi nibbānassa sacchikiriyatthāya dhammaṃ desentassāti ayamattho dīpito. Tassevaṃ hotīti tassa diṭṭhigatikassa ucchijjissāmi nāmassu, vinassissāmi nāmassu, nāssu nāma bhavissāmīti evaṃ hoti. Diṭṭhigatikassa hi tilakkhaṇaṃ āropetvā suññatāpaṭisaṃyuttaṃ katvā desiyamānaṃ dhammaṃ suṇantassa tāso uppajjati. Vuttañhetaṃ – ‘‘tāso heso, bhikkhave, asutavato puthujjanassa no cassaṃ, no ca me siyā’’ti (saṃ. ni. 3.55).
非恐惧无碍者，意为若由烦恼之因，即见执所缘，断无恐怖则无除灭之可能。因见所缘、执根基、固执与潜藏，诸见与潜執均是烦恼。众行止息者，即涅槃之意。涅槃是经由诸行的断尽，能止息、消散并灭除诸行之动荡。由此，称为「止息一切行」。这止息乃由内蕴之贪、嗔、痴、疑与嗔五毒根本弃除，渴爱减少熄灭终止，故又名「一切缚执断除、渴爱消失、离欲与灭尽」。此即涅槃真实涵义，故以此诸词为明证而广宣说法。如此修习之人，死后无复再生，无名亦无灭，恰如弘法原理所表。以正断三相，成就与空性相应之法，闻听者不生疑惑和忧愁。经中亦有云：「比库们，此乃外道未闻之法，不为凡夫所知，亦非我有所。」
§243
243. Ettāvatā bahiddhāparikkhāravināse tassanakassa ca notassanakassa ca ajjhattakkhandhavināse tassanakassa ca notassanakassa cāti imesaṃ vasena catukkoṭikā suññatā kathitā. Idāni bahiddhā parikkhāraṃ pariggahaṃ nāma katvā, vīsativatthukaṃ sakkāyadiṭṭhiṃ attavādupādānaṃ nāma katvā, sakkāyadiṭṭhipamukhā dvāsaṭṭhi diṭṭhiyo diṭṭhinissayaṃ nāma katvā tikoṭikaṃ suññataṃ dassetuṃ taṃ, bhikkhave, pariggahantiādimāha. Tattha pariggahanti bahiddhā parikkhāraṃ. Pariggaṇheyyāthāti yathā viññū manusso pariggaṇheyya . Ahampi kho taṃ, bhikkhaveti, bhikkhave, tumhepi na passatha, ahampi na passāmi, iti evarūpo pariggaho natthīti dasseti. Evaṃ sabbattha attho veditabbo.
243. 如此迄今，外在无依止之灭及内心现行无灭的不存在，便成四万句空义之核心。此时所谓外无凭依，即二十余处的身体见执根基所有。谓识我、执我的根本有六十二种见解，是根本见解的基体。再加三万句虚空之迹象，以示此「凭依」。此处「凭依」指的是外在无依止之见。譬如智者细察，亦当如此，今我正如是，诸比库亦依此法理，寡人自不例外，此为「凭依」的究竟义义。诸处皆应明了其义理。
§244
244. Evaṃ tikoṭikaṃ suññataṃ dassetvā idāni ajjhattakkhandhe attāti bahiddhā parikkhāre attaniyanti katvā dvikoṭikaṃ dassento attani vā, bhikkhave, satītiādimāha . Tattha ayaṃ saṅkhepattho, bhikkhave, attani vā sati idaṃ me parikkhārajātaṃ attaniyanti assa, attaniyeva vā parikkhāre sati ayaṃ me attā imassa parikkhārassa sāmīti, evaṃ ahanti. Sati mamāti, mamāti sati ahanti yuttaṃ bhaveyya. Saccatoti bhūtato, thetatoti tathato thirato vā.
244. 如此示现三万句空义后，又进而于五蕴之内指称为我者，及于外无依止谓之非我者，二重空义正在呈示。由此称为「我者与非我者分段」。世尊说：念我者与我相应，正当相合，实则存在且稳定不移。
Idāni ime pañcakkhandhe aniccaṃ dukkhaṃ anattāti evaṃ tiparivaṭṭavasena aggaṇhanto ayaṃ ariṭṭho viya mayhaṃ sāsane kalalaṃ kacavaraṃ pakkhipatīti dassento taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vātiādimāha. Tattha aniccaṃ, bhanteti, bhante, yasmā hutvā na hoti, tasmā aniccaṃ. Uppādavayavattito vipariṇāmatāvakālikaniccapaṭikkhepaṭṭhena vāti catūhi kāraṇehi aniccaṃ. Dukkhaṃ, bhanteti, bhante, paṭipīḷanākārena dukkhaṃ, santāpadukkhamadukkhavatthukasukhapaṭikkhepaṭṭhena vāti catūhi kāraṇehi dukkhaṃ. Vipariṇāmadhammanti bhavasaṅkantiupagamanasabhāvaṃ pakatibhāvavijahanasabhāvaṃ. Kallaṃ nu taṃ samanupassituṃ etaṃ mama, esohamasmi, eso me attāti yuttaṃ nu kho taṃ imesaṃ tiṇṇaṃ taṇhāmānadiṭṭhiggāhānaṃ vasena ahaṃ mamāti evaṃ gahetuṃ. No hetaṃ, bhanteti iminā te bhikkhū avasavattanākārena rūpaṃ, bhante, anattāti paṭijānanti. Suññaassāmikaanissaraattapaṭikkhepaṭṭhena vāti catūhi kāraṇehi anattā.
如今这五蕴是不常、苦、无我的，依此三种轮转，不接受它，这便如同敌人般把烦恼、腐败、污秽、污辱等加诸于我在此教法中，见此，如何理解呢？比库们，世人说色恒常，这是错误说。因其不常，尊者，这是真理。色的无常，是因其生灭轮转、变异无常的特质；这由四因缘成不常。苦是因受苦的体验而受苦，苦分为痛苦、苦因与乐的拒弃等四因缘而生。变异是真相，是世间生灭之相，现象的出现与消失之相。你们说，我可曾以这三种（无常、苦、无我）诸有之渴爱观而生我我执？不，尊者，因你等不了解，这些比库才认知色为无我。因色的无主、无人、无所着的疏离，四缘成就色的无我。
Bhagavā hi katthaci aniccavasena anattattaṃ dasseti, katthaci dukkhavasena, katthaci ubhayavasena. ‘‘Cakkhu attāti yo vadeyya, taṃ na upapajjati, cakkhussa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, attā me uppajjati ca veti cāti iccassa evamāgataṃ hoti, tasmā taṃ na upapajjati cakkhu attāti yo vadeyya, iti cakkhu anattā’’ti (ma. ni. 3.422) imasmiñhi chachakkasutte aniccavasena anattataṃ dasseti. ‘‘Rūpañca hidaṃ, bhikkhave , attā abhavissa, nayidaṃ rūpaṃ ābādhāya saṃvatteyya, labbhetha ca rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’ti. Yasmā ca kho, bhikkhave, rūpaṃ anattā, tasmā rūpaṃ ābādhāya saṃvattati, na ca labbhati rūpe ‘evaṃ me rūpaṃ hotu, evaṃ me rūpaṃ mā ahosī’’’ti (mahāva. 20; saṃ. ni. 3.59) imasmiṃ anattalakkhaṇasutte dukkhavasena anattataṃ dasseti. ‘‘Rūpaṃ, bhikkhave, aniccaṃ, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattā, yadanattā taṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabba’’nti (saṃ. ni. 3.76) imasmiṃ arahattasutte ubhayavasena anattataṃ dasseti. Kasmā? Aniccaṃ dukkhañca pākaṭaṃ. Anattāti na pākaṭaṃ.
世尊有时以不常之性示无我，有时以苦之性示无我，有时以二者兼示无我。彼处《六眼经》中说：“若言‘眼是我’，眼不会生；眼虽生和灭，不能觉知。眼虽生灭，却言‘是我生’，此为错误，故眼非我。”这示现不常无我。《大集经》中以苦为无我示现：“色，诸比库！若为我，色永存不坏；愿得如是色，不致坏损。”因色是无我，故色虽受损，却无我为之。《阿拉汉经》中以不常苦二性示无我：“色是无常，凡无常即苦，苦为无我，苦是无我；若能正智见色不常苦，无我，应观此为真。”何故？不常苦显然，唯无我是未显现。
Paribhogabhājanādīsu hi bhinnesu aho aniccanti vadanti, aho anattāti vattā nāma natthi. Sarīre gaṇḍapiḷakādīsu vā uṭṭhitāsu kaṇṭakena vā viddhā aho dukkhanti vadanti, aho anattāti pana vattā nāma natthi. Kasmā? Idañhi anattalakkhaṇaṃ nāma avibhūtaṃ duddasaṃ duppaññāpanaṃ. Tena taṃ bhagavā aniccavasena vā dukkhavasena vā ubhayavasena vā dasseti. Tayidaṃ imasmimpi teparivaṭṭe aniccadukkhavaseneva dassitaṃ. Vedanādīsupi eseva nayo.
诸比库，有人仅说无常而不说无我，比如说身上疙瘩及疮，出现刺痛不适即谓苦痛，却不言无我。何故？这无我特征未显现，难以表达难于智慧所知，故世尊或以不常、或以苦、或两者合示无我，此即是对三重轮转中不常苦的展示，对受等诸蕴亦如是。
Tasmā tiha, bhikkhaveti, bhikkhave, yasmā etarahi aññadāpi rūpaṃ aniccaṃ dukkhaṃ anattā, tasmāti attho. Yaṃkiñci rūpantiādīni visuddhimagge khandhaniddese vitthāritāneva.
因此，比库们，现时你亦应知道其他诸色蕴皆是无常、苦、无我；此乃对五蕴清净路径中具体验法的详尽论述。
§245
245.Nibbindatīti ukkaṇṭhati. Ettha ca nibbidāti vuṭṭhānagāminīvipassanā adhippetā. Vuṭṭhānagāminīvipassanāya hi bahūni nāmāni. Esā hi katthaci saññagganti vuttā. Katthaci dhammaṭṭhitiñāṇanti. Katthaci pārisuddhipadhāniyaṅganti. Katthaci paṭipadāñāṇadassanavisuddhīti . Katthaci tammayatāpariyādānanti. Katthaci tīhi nāmehi. Katthaci dvīhīti.
所谓厌倦者，是忧苦的厌离。此处所说厌倦，是观禅中隔断、破除、纯净的三种境界名字。有时叫感念消逝，有时叫法之正住智，有时说清净的前行，有时称为一切受用的了别，有时称辨妙，或称三名，或说有两名。
Tattha poṭṭhapādasutte tāva ‘‘saññā kho, poṭṭhapāda, paṭhamaṃ uppajjati, pacchā ñāṇa’’nti (dī. ni. 1.416) evaṃ saññagganti vuttā. Susimasutte ‘‘pubbe kho, susima, dhammaṭṭhitiñāṇaṃ , pacchā nibbāne ñāṇa’’nti (saṃ. ni. 2.70) evaṃ dhammaṭṭhitiñāṇanti vuttā. Dasuttarasutte ‘‘paṭipadāñāṇadassanavisuddhipadhāniyaṅga’’nti (dī. ni. 3.359) evaṃ pārisuddhipadāniyaṅganti vuttā. Rathavinīte ‘‘kiṃ nu kho, āvuso, paṭipadāñāṇadassanavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti (ma. ni. 1.257) evaṃ paṭipadāñāṇadassanavisuddhīti vuttā. Saḷāyatanavibhaṅge ‘‘atammayataṃ, bhikkhave, nissāya atammayataṃ āgamma yāyaṃ upekkhā nānattā nānattasitā, taṃ abhinivajjetvā yāyaṃ upekkhā ekattā ekattasitā, taṃ nissāya taṃ āgamma evametissā pahānaṃ hoti, evametissā samatikkamo hotī’’ti (dī. ni. 3.310) evaṃ tammayatāpariyādānanti vuttā. Paṭisambhidāmagge ‘‘yā ca muñcitukamyatā, yā ca paṭisaṅkhānupassanā, yā ca saṅkhārupekkhā, ime dhammā ekatthā byañjanameva nāna’’nti (paṭi. ma. 1.54) evaṃ tīhi nāmehi vuttā. Paṭṭhāne ‘‘anulomaṃ gotrabhussa anantarapaccayena paccayo, anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) evaṃ dvīhi nāmehi vuttā. Imasmiṃ pana alagaddasutte nibbindatīti nibbidānāmena āgatā.
例如《彼萨摩多经》中说“受先生起，后生智慧”，即感念消逝；《须尸摩经》中说“先是须尸摩，法之正住智，后得涅槃智”，即法之正住智；《十难陀经》中有“前行与清净见”，即清净的前行；《战车经》中问“何以善友，菩萨修行能成就”，即辨妙；《六处分经》中说“依止不依虚假而生的无分别，是离欲、离不离欲的平等”，即三种境界的辨妙；《解脱门论》中说“舍弃意志、思维，保持平等，这三者合成法要”，即三名；佛陀所说有两因果次第名。以上皆于《阿剌迦多经》中为厌倦之名来称。
Nibbidā virajjatīti ettha virāgoti maggo virāgā vimuccatīti ettha virāgena maggena vimuccatīti phalaṃ kathitaṃ. Vimuttasmiṃ vimuttamiti ñāṇaṃ hotīti idha paccavekkhaṇā kathitā.
厌倦（Nibbidā）者称为离欲，意即从此处谓之远离；以此离欲之道得解脱，因此谓之以离欲为道而得解脱，该处所说者为此果报。于解脱中，所谓解脱者即智慧，此处讲述的是对自身的反观。
Evaṃ vimuttacittaṃ mahākhīṇāsavaṃ dassetvā idāni tassa yathābhūtehi pañcahi kāraṇehi nāmaṃ gaṇhanto ayaṃ vuccati, bhikkhavetiādimāha. Avijjāti vaṭṭamūlikā avijjā. Ayañhi durukkhipanaṭṭhena palighoti vuccati. Tenesa tassa ukkhittattā ukkhittapalighoti vutto. Tālāvatthukatāti sīsacchinnatālo viya katā, samūlaṃ vā tālaṃ uddharitvā tālassa vatthu viya katā, yathā tasmiṃ vatthusmiṃ puna so tālo na paññāyati, evaṃ puna apaññattibhāvaṃ nītāti attho. Ponobbhavikoti punabbhavadāyako. Jātisaṃsārotiādīsu jāyanavasena ceva saṃsaraṇavasena ca evaṃ laddhanāmānaṃ punabbhavakhandhānaṃ paccayo kammābhisaṅkhāro. So hi punappunaṃ uppattikaraṇavasena parikkhipitvā ṭhitattā parikkhāti vuccati, tenesa tassā saṃkiṇṇattā vikiṇṇattā saṃkiṇṇaparikkhoti vutto. Taṇhāti vaṭṭamūlikā taṇhā. Ayañhi gambhīrānugataṭṭhena esikāti vuccati. Tenesa tassā abbūḷhattā luñcitvā chaḍḍitattā abbūḷhesikoti vutto. Orambhāgiyānīti oraṃ bhajanakāni kāmabhave upapattipaccayāni. Etāni hi kavāṭaṃ viya nagaradvāraṃ cittaṃ pidahitvā ṭhitattā aggaḷāti vuccanti. Tenesa tesaṃ nirākatattā bhinnattā niraggaḷoti vutto. Ariyoti nikkileso parisuddho. Pannaddhajoti patitamānaddhajo. Pannabhāroti khandhabhārakilesabhāraabhisaṅkhārabhārapañckāmaguṇabhārā pannā orohitā assāti pannabhāro. Apica idha mānabhārasseva oropitattā pannabhāroti adhippeto. Visaṃyuttoti catūhi yogehi sabbakilesehi ca visaṃyutto. Idha pana mānasaṃyogeneva visaṃyuttattā visaṃyuttoti adhippeto. Asmimānoti rūpe asmīti māno, vedanāya… saññāya… saṅkhāresu… viññāṇe asmīti māno.
如是解脱心显现为大断尽漏者，此时以五种缘起的真实因缘为名，因此称为“比库”等。无明者为轮回之根本无知。此处用“污染”比喻无明之难破灭。故称其为污染重，为“污染重”，如倒弃污染。所谓“断根于棕榈树”，好似将树干拔起，把根基视作棕榈，若重新种下棕榈，仍不可认识此棕榈根基，故称为不识本质。所谓“再生者”，谓因果相续，再次生成。所谓“轮回”，指因生死相续而生起的续集，是业力因缘持续之所致。所谓“反复起因缘”者，因不断造成生起缘故，称此为循环轮回。所谓“痴爱”，即是无明之根本欲求。此处称为“深根”，谓根深蒂固的贪爱。故称“拔除枯萎”，即斩断执取欲爱。所谓“胸部”，谓五欲之乐所缘的根本此处，如城市之门栓，心住于此则被束缚，故称为紧缚。因此，此束缚之断灭，称为无缚无碍。 圣者（Ariyo）者，无染污且清净者。所谓泄弃，意指沉沦降低者。五蕴为负担、为载重，诸烦恼亦为负担，称此负担为智慧之下降。虽然此处如同负重，是因傲慢故被称为负担。所谓断除，指以四种结合断除一切烦恼，心得清净。此处谓心经断除谬见，即断除心中的执著。若以色为我执，以受想行为我执，以识为我执，则谓为我执。
Ettāvatā bhagavatā maggena kilese khepetvā nirodhasayanavaragatassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā viharato khīṇāsavassa kālo dassito. Yathā hi dve nagarāni ekaṃ coranagaraṃ, ekaṃ khemanagaraṃ. Atha ekassa mahāyodhassa evaṃ bhaveyya – ‘‘yāvimaṃ coranagaraṃ tiṭṭhati, tāva khemanagaraṃ bhayato na muccati, coranagaraṃ anagaraṃ karissāmī’’ti sannāhaṃ katvā khaggaṃ gahetvā coranagaraṃ upasaṅkamitvā nagaradvāre ussāpite esikatthambhe khaggena chinditvā sadvārabāhakaṃ kavāṭaṃ chinditvā palighaṃ ukkhipitvā pākāraṃ bhindanto parikkhaṃ saṃkiritvā nagarasobhanatthāya ussite dhaje pātetvā nagaraṃ agginā jhāpetvā khemanagaraṃ pavisitvā pāsādaṃ abhiruyha ñātigaṇaparivuto surasabhojanaṃ bhuñjeyya, evaṃ coranagaraṃ viya sakkāyo, khemanagaraṃ viya nibbānaṃ, mahāyodho viya yogāvacaro. Tassevaṃ hoti, ‘‘yāva sakkāyavaṭṭaṃ vattati, tāva dvattiṃsakammakāraṇaaṭṭhanavutirogapañcavīsatimahābhayehi parimuccanaṃ natthī’’ti. So mahāyodho viya sannāhaṃ sīlasannāhaṃ katvā, paññākhaggaṃ gahetvā khaggena esikatthambhe viya arahattamaggena taṇhesikaṃ luñcitvā, so yodho sadvārabāhakaṃ nagarakavāṭaṃ viya pañcorambhāgiyasaṃyojanaggaḷaṃ ugghāṭetvā, so yodho palighaṃ viya, avijjāpalighaṃ ukkhipitvā , so yodho pākāraṃ bhindanto parikkhaṃ viya kammābhisaṅkhāraṃ bhindanto jātisaṃsāraparikkhaṃ saṃkiritvā, so yodho nagarasobhanatthāya ussāpite dhaje viya mānaddhaje pātetvā sakkāyanagaraṃ jhāpetvā, so yodho khemanagare uparipāsāde surasabhojanaṃ viya kilesanibbānaṃ nagaraṃ pavisitvā amatanirodhārammaṇaṃ phalasamāpattisukhaṃ anubhavamāno kālaṃ vītināmeti.
此乃世尊以道断除烦恼，安住于寂静之所，达至涅槃境界，享受究竟果报之时。如同有两城，一为盗贼城，一为安全城。若一名大将军言：“只要我还守护着盗贼城，那么安全城永远不得解脱，我将将盗贼城毁灭为无城”，便提剑进攻盗贼城，于城门以剑劈垂柱，毁坏守门围栏，跳过栏墙，破坏城墙，扫除障碍，立起旗帜，焚毁城邑。之后进入安全城，登临殿堂，亲属环绕，享用美食；盗贼城象征如我身，安全城象征涅槃，大将军象征瑜伽修行者。其言：“只要我还处于我身之轮回之中，就无法摆脱三十二业因所引发的二十五种大苦难。”于是大将军规划战略，持智慧之剑斩断烦恼之根，破除五欲之链。此如同战士，破坏守门者之缰绳，斩除烦恼之枷锁，投掷障碍，解脱执著的业造，摘除生死轮回之外衣，立起标幟，进入涅槃城，享受安乐，灭除烦恼，圆满涅槃果报，时光就此消逝。
§246
246. Idāni evaṃ vimuttacittassa khīṇāsavassa parehi anadhigamanīyaviññāṇataṃ dassento evaṃ vimuttacittaṃ khotiādimāha. Tattha anvesanti anvesantā gavesantā. Idaṃ nissitanti idaṃ nāma nissitaṃ. Tathāgatassāti ettha sattopi tathāgatoti adhippeto, uttamapuggalo khīṇāsavopi. Ananuvijjoti asaṃvijjamāno vā avindeyyo vā. Tathāgatoti hi satte gahite asaṃvijjamānoti attho vaṭṭati, khīṇāsave gahite avindeyyoti attho vaṭṭati.
今此解脱之心，示现为断尽漏者的离果识，外缘心识（anadhigamana-viññāṇa）彰显，故谓解脱心者如是。此中探寻者，谓意指追求、探究者。“此为依止”，意指此心有所依止。所谓如来，即最高圣人、断尽漏者。所谓无明者即无知、无觉察、不净。所谓如来者，即最高圣人；若说为无明者，意指无法觉察且不可知；若说为断尽漏者，意指虽有，但不可见。
Tattha purimanaye ayamadhippāyo – bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ tathāgato satto puggaloti na paññapemi. Appaṭisandhikaṃ pana parinibbutaṃ khīṇāsavaṃ sattoti vā puggaloti vā kiṃ paññapessāmi? Ananuvijjo tathāgato. Na hi paramatthato satto nāma koci atthi, tassa avijjamānassa idaṃ nissitaṃ viññāṇanti anvesantāpi kiṃ adhigacchissanti? Kathaṃ paṭilabhissantīti attho. Dutiyanaye ayamadhippāyo – bhikkhave, ahaṃ diṭṭheva dhamme dharamānakaṃyeva khīṇāsavaṃ viññāṇavasena indādīhi avindiyaṃ vadāmi. Na hi saindā devā sabrahmakā sapajāpatikā anvesantāpi khīṇāsavassa vipassanācittaṃ vā maggacittaṃ vā phalacittaṃ vā, idaṃ nāma ārammaṇaṃ nissāya vattatīti jānituṃ sakkonti. Te appaṭisandhikassa parinibbutassa kiṃ jānissantīti?
关于前阶段者，有两种主张：一者曰，比库们，我不承认此处所说的断尽漏者为现见法中的世尊、圣人、个体。另一者曰，或云此断尽漏者为已圆满的亡者，为断尽漏的个体或众生，我如何能称之？谓此断尽漏之如来非无明者，因无明乃可见可觉知，故岂可谓为无明？终究何所得？此理甚难。第二种主张异说曰，比库们，我以见知法，宣说此断尽漏者凭无明等因缘获得，不可见不可得。诸天、梵天、世人及追寻者皆无法以观照心、道心、果心认知此境界。彼等虽无生死之见，何以能够知晓圆满解脱者？
Asatāti asantena. Tucchāti tucchakena. Musāti musāvādena. Abhūtenāti yaṃ natthi, tena. Abbhācikkhantīti abhiācikkhanti, abhibhavitvā vadanti. Venayikoti vinayati vināsetīti vinayo, so eva venayiko, sattavināsakoti adhippāyo. Yathā cāhaṃ na, bhikkhaveti, bhikkhave, yena vākārena ahaṃ na sattavināsako. Yathā cāhaṃ na vadāmīti yena vā kāraṇena ahaṃ sattavināsaṃ na paññapemi . Idaṃ vuttaṃ hoti – yathāhaṃ na sattavināsako, yathā ca na sattavināsaṃ paññapemi, tathā maṃ te bhonto samaṇabrāhmaṇā ‘‘venayiko samaṇo gotamo’’ti vadantā sattavināsako samaṇo gotamoti ca, ‘‘sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññapetī’’ti vadantā sattavināsaṃ paññapetīti ca asatā tucchā musā abhūtena abbhācikkhantīti.
所谓虚假（Asata），即谓非真实之物。所谓空虚（Tuccha），即谓无有实在之所。所谓谎言（Musa），即谓以虚假言论妄语。所谓无有（Abhūta），即谓不存在之物。谓彼不实，因而断言、叶诉。所谓毁灭（Venayi），即谓破坏灭亡之意，此谓毁灭者，谓破坏一切众生。比库们，我以此语，称为毁灭者，谓非破坏生灵者也。若某因由，我不称其为毁灭者。经中如是宣说：“我非毁灭者；我不宣称毁灭。”因此他们称我为毁灭者，谓其智慧言论著称为毁灭；言我为毁灭者，谓我以实断灭一切。以上诸言为虚假、空洞、虚妄、非事实之意，是虚妄、空虚、谬误、无实之论。
Pubbe cāti pubbe mahābodhimaṇḍamhiyeva ca. Etarahi cāti etarahi dhammadesanāyañca. Dukkhañceva paññapemi, dukkhassa ca nirodhanti dhammacakkaṃ appavattetvā bodhimaṇḍe viharantopi dhammacakkappavattanato paṭṭhāya dhammaṃ desentopi catusaccameva paññapemīti attho. Ettha hi dukkhaggahaṇena tassa mūlabhūto samudayo, nirodhaggahaṇena taṃsampāpako maggo gahitova hotīti veditabbo. Tatra ceti tasmiṃ catusaccappakāsane. Pareti saccāni ājānituṃ paṭivijjhituṃ asamatthapuggalā. Akkosantīti dasahi akkosavatthūhi akkosanti. Paribhāsantīti vācāya paribhāsanti. Rosenti vihesentīti rosessāma vihesessāmāti adhippāyena ghaṭṭenti dukkhāpenti. Tatrāti tesu akkosādīsu, tesu vā parapuggalesu. Āghātoti kopo. Appaccayoti domanassaṃ. Anabhiraddhīti atuṭṭhi.
过去者，即先前，亦即大觉树下之时。此时者，指此处与法之宣说。苦者，我仅略说苦义，且指出苦之灭已开转法轮，虽居于觉树之下，仍因法轮开转而起，宣说此法，唯四圣谛为所说意。此中苦的聚集，为根本之缘起；苦的灭除，为所依止的善道，应当明了。此乃四圣谛之显现。彼方有无法认识与辩明圣谛者。所谓"憾恨"者，是十大憾恨事的谓也。所谓"曲解"者，为言辞之曲解。所谓"嗔恚"，即发怒与憎恨，欲以力破坏苦害。此中的憾恨等，或对他人，或对自己。所谓"伤害"者，即怒气。所谓"恶缘"者，指苦恼。所谓"不悦"者，谓心不满意。
Tatra ceti catusaccappakāsaneyeva. Pareti catusaccappakāsanaṃ ājānituṃ paṭivijjhituṃ samatthapuggalā. Ānandoti ānandapīti. Uppilāvitattanti uppilāpanapīti. Tatra ceti catusaccappakāsanamhiyeva. Tatrāti sakkārādīsu. Yaṃ kho idaṃ pubbe pariññātanti idaṃ khandhapañcakaṃ pubbe bodhimaṇḍe tīhi pariññāhi pariññātaṃ. Tatthameti tasmiṃ khandhapañcake ime. Kiṃ vuttaṃ hoti? Tatrāpi tathāgatassa ime sakkārā mayi karīyantīti vā ahaṃ ete anubhavāmīti vā na hoti. Pubbe pariññātakkhandhapañcakaṃyeva ete sakkāre anubhotīti ettakameva hotīti. Tasmāti yasmā saccāni paṭivijjhituṃ asamatthā tathāgatampi akkosanti, tasmā. Sesaṃ vuttanayeneva veditabbaṃ.
此乃四圣谛之显现。彼方有能够明了并可深究四圣谛者。所谓"欢喜"者，即欣然之心。所谓"发愿"，即起有所发意。本中乃指四圣谛之显现。此处者，谓对正确礼敬等。此所谓：先前所了知者，即五蕴于大觉树下先前三次觉悟之事。此处五蕴即是此谓。何谓此意？即使如来诸敬仰于我者或无，我或曾得之体验，其量亦不甚大。故由不曾能识别真谛，故如来也憾恨之。此即后文所说。
§247
247.Tasmā tiha, bhikkhave, yaṃ na tumhākanti yasmā attaniyepi chandarāgappahānaṃ dīgharattaṃ hitāya sukhāya saṃvattati, tasmā yaṃ na tumhākaṃ, taṃ pajahathāti attho. Yathāpaccayaṃ vākareyyāti yathā yathā iccheyya tathā tathā kareyya. Na hi no etaṃ, bhante, attā vāti, bhante, etaṃ tiṇakaṭṭhasākhāpalāsaṃ amhākaṃ neva attā na amhākaṃ rūpaṃ na viññāṇanti vadanti. Attaniyaṃ vāti amhākaṃ cīvarādiparikkhāropi na hotīti attho. Evameva kho, bhikkhave, yaṃ na tumhākaṃ taṃ pajahathāti bhagavā, khandhapañcakaṃyeva na tumhākanti dassetvā pajahāpeti, tañca kho na uppāṭetvā, luñcitvā vā. Chandarāgavinayena panetaṃ pajahāpeti.
247.由此知之，比库们，所谓非汝者，乃谓对自身欲爱执去历久利乐而非所属；所以说“非汝”。谓随意可行，随心所欲，以为己有非也。实则无我，我等亦非彼，亦非我所有色识等。如衣等之覆盖非我所有，故不谓所属。由此故，如来视五蕴非所属，示现断除而离弃，非强暴践踏，而是通过欲爱离弃而断。
§248
248.Evaṃ svākkhātoti ettha tiparivaṭṭato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati, paṭilomena pemamattakena saggaparāyaṇato paṭṭhāya yāva imaṃ ṭhānaṃ āharitumpi vaṭṭati. Svākkhātoti sukathito. Sukathitattā eva uttāno vivaṭo pakāsito. Chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitaṃ gaṇṭhikataṃ jiṇṇaṃ vatthaṃ, taṃ yassa natthi, aṭṭhahatthaṃ vā navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. Ayampi dhammo tādiso, na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhikatabhāvo atthi. Apica kacavaro pilotikoti vuccati. Imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. Tenevāha –
248.如是所自称已善宣说者，自有三重包绕，护持至此处，因以爱念修习，依止天道护持至此。所称“善宣说”，谓诵说明确。犹如言语断断续续，断织破补布般，布有破裂补缀，但若无其布，指八尺或九尺之间的布卷，称作断织破补布。此法亦复如是，不存断裂破损之相。亦称法衣不齐，然于此教法中，称不成僧衣，故断织破补布之衣难立于此法中。说曰——
‘‘Kāraṇḍavaṃ niddhamatha, kasambuñcāpakassatha;
“竹笠已破坏，苦中釜尽.”
Tato palāpe vāhetha, assamaṇe samaṇamānine.
随后，便出现“懈怠假修，不等行者顶礼”之言。」
Niddhamitvāna pāpicche, pāpaācāragocare;
抛弃恶行、不善行为的领域，
Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;
以清净之法和善净之处为依止，保持坚定精进；
Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. (su. ni. 283-285);
继而心意相应精进者，将能令苦难终止。”（小部经集283-285）
Iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti. Vaṭṭaṃ tesaṃ natthi paññāpanāyāti tesaṃ vaṭṭaṃ apaññattibhāvaṃ gataṃ nippaññattikaṃ jātaṃ. Evarūpo mahākhīṇāsavo evaṃ svākkhāte sāsaneyeva uppajjati. Yathā ca khīṇāsavo, evaṃ anāgāmiādayopi.
此即是出家沙门的断除之戒，名为断除怀疑。彼诸戒律如同无轮回一样，谓其无轮回者，则无轮回性生起，即生无轮回性。如此大灭尽习气，于被广传教法中生起。正如已灭尽习气者，乃至向阿那含及以上圣位者亦然。
Tattha dhammānusārino saddhānusārinoti ime dve sotāpattimaggaṭṭhā honti. Yathāha – ‘‘katamo ca puggalo dhammānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa paññindriyaṃ adhimattaṃ hoti, paññāvāhiṃ paññāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo dhammānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo dhammānusārī, phale ṭhito diṭṭhippatto. Katamo ca puggalo saddhānusārī? Yassa puggalassa sotāpattiphalasacchikiriyāya paṭipannassa saddhindriyaṃ adhimattaṃ hoti, saddhāvāhiṃ saddhāpubbaṅgamaṃ ariyamaggaṃ bhāveti. Ayaṃ vuccati puggalo saddhānusārī. Sotāpattiphalasacchikiriyāya paṭipanno puggalo saddhānusārī, phale ṭhito saddhāvimutto’’ti (pu. pa. 30). Yesaṃ mayi saddhāmattaṃ pemamattanti iminā yesaṃ añño ariyadhammo natthi, tathāgate pana saddhāmattaṃ pemamattameva hoti. Te vipassakapuggalā adhippetā. Vipassakabhikkhūnañhi evaṃ vipassanaṃ paṭṭhapetvā nisinnānaṃ dasabale ekā saddhā ekaṃ pemaṃ uppajjati. Tāya saddhāya tena pemena hatthe gahetvā sagge ṭhapitā viya honti, niyatagatikā kira ete. Porāṇakattherā pana evarūpaṃ bhikkhuṃ cūḷasotāpannoti vadanti. Sesaṃ sabbattha uttānatthamevāti.
关于此处依法修行者与依信修行者，二者为须陀洹阶位。云何谓依法修行者？谓其对于须陀洹果位证悟，若干修行者其智慧根深胜众，先导出世智慧，修习圣道者。此谓依法修行者。已入须陀洹果位者，为依法修行者，立于果位，见断烦恼。云何谓依信修行者？谓其对于须陀洹果位证悟者，其信根深胜众，依信修习先导的圣道者。此谓依信修行者。已入须陀洹果位者，为依信修行者，立于果位，信得解脱。（增支部论30章）我于是处信心广大而感生爱欲，对于我信之广大及感生爱欲，乃至彼等他无圣法者，于如来处信心广大及感生爱欲亦然。彼等即为观择修行者。观择比库们正修此般观法，坐禅时三心生，一为信，一为爱。借此信与爱如执握手，引领往生天上，谓此必往彼处。古长老谓此比库为小须陀洹。彼等皆在诸处皆向上利益而住。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 中部注疏《破除疑障》
Alagaddūpamasuttavaṇṇanā niṭṭhitā. · 蛇喻经注释完毕。
3. Vammikasuttavaṇṇanā三、蚁垤经注释
§249
249.Evaṃme sutanti vammikasuttaṃ. Tattha āyasmāti piyavacanametaṃ. Kumārakassapoti tassa nāmaṃ. Kumārakāle pabbajitattā pana bhagavatā, ‘‘kassapaṃ pakkosatha, idaṃ phalaṃ vā khādanīyaṃ vā kassapassa dethā’’ti vutte, katarassa kassapassāti kumārakassapassāti evaṃ gahitanāmattā tato paṭṭhāya vuḍḍhakālepi ‘‘kumārakassapo’’ tveva vuccati. Apica raññā posāvanikaputtattāpi taṃ ‘‘kumārakassapo’’ti sañjāniṃsu. Ayaṃ panassa pubbayogato paṭṭhāya āvibhāvakathā –
249.如是我闻，《蜂巢经》有此。其中特称尊者，以爱语称其为「库玛拉咖萨巴」。因库玛拉咖萨巴自幼出家，世尊语云：“咖萨巴彼应当护持，此果或食物亦当归给咖萨巴。”于是因库玛拉及咖萨巴名义相近，遂于老年时称为「库玛拉咖萨巴」。且因为乃君王之播育宫廷子孙，亦称为「库玛拉咖萨巴」。此即因早年缘故产生之称谓，继而发扬演说——
Thero kira padumuttarassa bhagavato kāle seṭṭhiputto ahosi. Athekadivasaṃ bhagavantaṃ citrakathiṃ ekaṃ attano sāvakaṃ ṭhānantare ṭhapentaṃ disvā bhagavato sattāhaṃ dānaṃ datvā, ‘‘ahampi bhagavā anāgate ekassa buddhassa ayaṃ thero viya citrakathī sāvako bhaveyya’’nti patthanaṃ katvā puññāni karonto kassapassa bhagavato sāsane pabbajitvā visesaṃ nibbattetuṃ nāsakkhi.
长老说，在世尊的时代，舍提子为人子。有一日，他看到世尊在他弟子们中间设立了图画讲说法要，于是施舍七日的布施，心想：“我将来也要像这位长老一样，成为未来某一佛的弟子、图画讲说法者。”随后，他依止了咖萨巴世尊的教法，修行善业，努力成就特别的涅槃。
Tadā kira parinibbutassa bhagavato sāsane osakkante pañca bhikkhū nisseṇiṃ bandhitvā pabbataṃ abhiruyha samaṇadhammaṃ akaṃsu. Saṅghatthero tatiyadivase arahattaṃ patto. Anuthero catutthadivase anāgāmī ahosi. Itare tayo visesaṃ nibbattetuṃ asakkontā devaloke nibbattiṃsu. Tesaṃ ekaṃ buddhantaraṃ devesu ca manussesu ca sampattiṃ anubhontānaṃ eko takkasilāyaṃ rājakule nibbattitvā pukkusāti nāma rājā hutvā bhagavantaṃ uddissa pabbajitvā rājagahaṃ gacchanto kumbhakārasālāyaṃ bhagavato dhammadesanaṃ sutvā anāgāmiphalaṃ patto. Eko ekasmiṃ samuddapaṭṭane kulaghare nibbattitvā nāvaṃ āruyha bhinnanāvo dārucīrāni nivāsetvā lābhasampattiṃ patto, ‘‘ahaṃ arahā’’ti cittaṃ uppādetvā, ‘‘na tvaṃ arahā, gaccha satthāraṃ pañhaṃ pucchā’’ti atthakāmāya devatāya codito tathā katvā arahattaphalaṃ patto.
当时，佛陀涅槃后的教法衰微，有五比库结社后，攀登山上，修行出家人之道。僧团长老第三日证得阿拉汉果，二长老第四日成无余涅槃。其他三人不能成就特别涅槃，转生天界。五人中有一位，在佛与人同享福报之间，转生为毗库巽皇家之子，名为蒲库萨帝，出家礼敬世尊，前往王舍城。于工匠舍听闻世尊法，证得无余果。另有一位于海岸之家涅槃，乘舟漂流，漂泊木片，得财利，内心产生“我正是阿拉汉”的觉知。天神引导其为利益世尊，披露使其寻求师问道，得证阿拉汉果。
Eko rājagahe ekissā kuladārikāya kucchimhi uppanno. Sā ca paṭhamaṃ mātāpitaro yācitvā pabbajjaṃ alabhamānā kulagharaṃ gatā gabbhasaṇṭhitampi ajānantī sāmikaṃ ārādhetvā tena anuññātā bhikkhunīsu pabbajitā. Tassā gabbhininimittaṃ disvā bhikkhuniyo devadattaṃ pucchiṃsu, so ‘‘assamaṇī’’ti āha. Dasabalaṃ pucchiṃsu, satthā upālittheraṃ paṭicchāpesi. Thero sāvatthinagaravāsīni kulāni visākhañca upāsikaṃ pakkosāpetvā sodhento, – ‘‘pure laddho gabbho, pabbajjā arogā’’ti āha. Satthā ‘‘suvinicchitaṃ adhikaraṇa’’nti therassa sādhukāraṃ adāsi. Sā bhikkhunī suvaṇṇabimbasadisaṃ puttaṃ vijāyi, taṃ gahetvā rājā pasenadi kosalo posāpesi. ‘‘Kassapo’’ti cassa nāmaṃ katvā aparabhāge alaṅkaritvā satthu santikaṃ netvā pabbājesi. Iti rañño posāvanikaputtattāpi taṃ ‘‘kumārakassapo’’ti sañjāniṃsūti.
一位国王城中，有一女儿出家修行。她首先请求父母允许出家，离开家庭。虽怀胎尚未觉知，仍具决心恭敬师尊。比库尼们见其怀孕，问及父亲是谁，她答曰“亚沙门”。众十力问询，师尊为其方便解说。此比库尼生下一子，形色金黄。国王巴谢那帝收养其子，名曰咖萨巴，装饰华美，引见师尊，正式出家。由此王室赐名“王子咖萨巴”。
Andhavaneti evaṃnāmake vane. Taṃ kira vanaṃ dvinnaṃ buddhānaṃ kāle avijahitanāmaṃ andhavanaṃtveva paññāyati. Tatrāyaṃ paññattivibhāvanā – appāyukabuddhānañhi sarīradhātu na ekagghanā hoti. Adhiṭṭhānānubhāvena vippakiriyati. Teneva amhākampi bhagavā, – ‘‘ahaṃ na ciraṭṭhitiko, appakehi sattehi ahaṃ diṭṭho, yehi na diṭṭho, teva bahutarā, te me dhātuyo ādāya tattha tattha pūjentā saggaparāyaṇā bhavissantī’’ti parinibbānakāle, ‘‘attano sarīraṃ vippakiriyatū’’ti adhiṭṭhāsi. Dīghāyukabuddhānaṃ pana suvaṇṇakkhandho viya ekagghanaṃ dhātusarīraṃ tiṭṭhati.
称为盲人林的森林，据说此林在两佛时代之间称为盲人林。此林有深义：短寿佛的身体相非凝聚，随其造作显现变化。正如世尊于涅槃时所言：“我非长存者，见到的是少寿者，不见的则人数众多，他们护持我的法藏，于天上受敬奉。”长寿佛的身体则如金块般凝实坚固。
Kassapassāpi bhagavato tatheva aṭṭhāsi. Tato mahājanā sannipatitvā, ‘‘dhātuyo ekagghanā na sakkā viyojetuṃ, kiṃ karissāmā’’ti sammantayitvā ekagghanameva cetiyaṃ karissāma, kittakaṃ pana hotu tanti āhaṃsu. Eke sattayojaniyanti āhaṃsu. Etaṃ atimahantaṃ, anāgate jaggituṃ na sakkā, chayojanaṃ hotu, pañcayojanaṃ… catuyojanaṃ… tiyojanaṃ… dviyojanaṃ… ekayojanaṃ hotūti sanniṭṭhānaṃ katvā iṭṭhakā kīdisā hontūti bāhirante iṭṭhakā rattasuvaṇṇamayā ekagghanā satasahassagghanikā hontu, abbhantarimante paññāsasahassagghanikā. Haritālamanosilāhi mattikākiccaṃ kayiratu, telena udakakiccanti niṭṭhaṃ gantvā cattāri mukhāni catudhā vibhajiṃsu. Rājā ekaṃ mukhaṃ gaṇhi, rājaputto pathavindarakumāro ekaṃ, amaccānaṃ jeṭṭhako hutvā senāpati ekaṃ, janapadānaṃ jeṭṭhako hutvā seṭṭhi ekaṃ.
咖萨巴世尊亦同此体，八十八岁涅槃。时有大众集会议论：“此法身不可分割，无法拆解。我们应塑一凝聚的舍利塔，祈愿为人所尊敬。”有人称应建七由旬塔，认为过甚，不能久住。于是议定六由旬、五由旬、四由旬、三由旬、二由旬、一由旬诸塔。外塔高露金色，内塔含五万舍利，表塔约十五万舍利。用黄金、绿松石及瓷土装饰完成后，开四门。国王执一门，王子执一门，长官执一门，首领执最后一门。
Tattha dhanasampannatāya rājāpi suvaṇṇaṃ nīharāpetvā attanā gahitamukhe kammaṃ ārabhi, uparājāpi, senāpatipi. Seṭṭhinā gahitamukhe pana kammaṃ olīyati. Tato yasorato nāma eko upāsako tepiṭako bhāṇako anāgāmī ariyasāvako, so kammaṃ olīyatīti ñatvā pañca sakaṭasatāni yojāpetvā janapadaṃ gantvā ‘‘kassapasammāsambuddho vīsativassasahassāni ṭhatvā parinibbuto. Tassa yojanikaṃ ratanacetiyaṃ kayirati, yo yaṃ dātuṃ ussahati suvaṇṇaṃ vā hiraññaṃ vā sattaratanaṃ vā haritālaṃ vā manosilaṃ vā, so taṃ detū’’ti samādapesi. Manussā attano attano thāmena hiraññasuvaṇṇādīni adaṃsu. Asakkontā telataṇḍulādīni dentiyeva. Upāsako telataṇḍulādīni kammakārānaṃ bhattavetanatthaṃ pahiṇāti, avasesehi suvaṇṇaṃ cetāpetvā pahiṇāti, evaṃ sakalajambudīpaṃ acari.
因财富显赫，国王先将黄金装入口中开始作业，副王和军队首领亦同。舍提子在口中摇摆作业。时有名为瞻逻多的在家居士，为三藏法师，无余圣弟子，知其摇摆，于是集五百车之力，前往国土，传令说：“咖萨巴正法师，已修二万年，涅槃了。应造一金制舍利塔。谁愿意供养，黄金或赤金，七宝或绿松石，瓷土，皆宜供为。”众人以各地宝金尽其本分，不足之处以油米补足。由此遍行整个南瞻部洲。
Cetiye kammaṃ niṭṭhitanti cetiyaṭṭhānato paṇṇaṃ pahiṇiṃsu – ‘‘niṭṭhitaṃ kammaṃ ācariyo āgantvā cetiyaṃ vandatū’’ti. Sopi paṇṇaṃ pahiṇi – ‘‘mayā sakalajambudīpo samādapito, yaṃ atthi, taṃ gahetvā kammaṃ niṭṭhāpentū’’ti. Dvepi paṇṇāni antarāmagge samāgamiṃsu. Ācariyassa paṇṇato pana cetiyaṭṭhānato paṇṇaṃ paṭhamataraṃ ācariyassa hatthaṃ agamāsi. So paṇṇaṃ vācetvā cetiyaṃ vandissāmīti ekakova nikkhami. Antarāmagge aṭaviyaṃ pañca corasatāni uṭṭhahiṃsu. Tatrekacce taṃ disvā iminā sakalajambudīpato hiraññasuvaṇṇaṃ sampiṇḍitaṃ, nidhikumbhī no pavaṭṭamānā āgatāti avasesānaṃ ārocetvā taṃ aggahesuṃ. Kasmā tātā, maṃ gaṇhathāti? Tayā sakalajambudīpato sabbaṃ hiraññasuvaṇṇaṃ sampiṇḍitaṃ, amhākampi thokaṃ thokaṃ dehīti. Kiṃ tumhe na jānātha, kassapo bhagavā parinibbuto, tassa yojanikaṃ ratanacetiyaṃ kayirati, tadatthāya mayā samādapitaṃ, no attano atthāya. Taṃ taṃ laddhaladdhaṭṭhānato tattheva pesitaṃ, mayhaṃ pana nivatthasāṭakamattaṃ ṭhapetvā aññaṃ vittaṃ kākaṇikampi natthīti.
人们在供养塔场时献上供品，便说：“已备供养的礼仪来了，应到塔前礼敬。”这时，也有供养者把供品献上，说：“我代表整个宝岛，愿取其所有完成供养礼。”两者所献的供品就在林间小道上合流。老师所献的供品却从塔场分出，先到老师手中。他宣告安置这供品后，即独自离去。林间便有五百盗贼起来作乱。有人见了，由这宝岛带来的金银财宝皆堆成堆，装入金库安放，因此余者将此情形告知盗贼，盗贼就拿走。盗贼问：“母亲，为什么不带我呀？”那宝岛以盛满黄金财宝回应：“我们大家连一点点都给了。难道你们不知，世尊迦叶已般涅槃，他造了数里之宝塔，用我来供养，不是为自己利益。所获的依照所得之地尽数送出，我已止步不再有别财可取。”
Eke, ‘‘evametaṃ vissajetha ācariya’’nti āhaṃsu. Eke, ‘‘ayaṃ rājapūjito amaccapūjito , amhesu kañcideva nagaravīthiyaṃ disvā rājarājamahāmattādīnaṃ ārocetvā anayavyasanaṃ pāpuṇāpeyyā’’ti āhaṃsu. Upāsako, ‘‘tātā, nāhaṃ evaṃ karissāmī’’ti āha. Tañca kho tesu kāruññena, na attano jīvitanikantiyā. Atha tesu gahetabbo vissajjetabboti vivadantesu gahetabboti laddhikā eva bahutarā hutvā jīvitā voropayiṃsu.
有些人说：“是的，应当如此放弃啊，老师。”另有人说：“这塔受王侯尊崇，未曾受卑贱尊敬。若我们中有人在城街被王公大臣所见，必被通报遭致难事。”又有居士说：“母亲，我不会如此做。”但他们不因为对自身生命的慈悲而生怜悯心。随后辩论有人应得供，或应当放弃。聚财者众，多数因争夺命丧。」
Tesaṃ balavaguṇe ariyasāvake aparādhena nibbutadīpasikhā viya akkhīni antaradhāyiṃsu. Te, ‘‘kahaṃ bho cakkhu, kahaṃ bho cakkhū’’ti vippalapantā ekacce ñātakehi gehaṃ nītā. Ekacce noñātakā anāthāti tattheva aṭaviyaṃ rukkhamūle paṇṇasālāyaṃ vasiṃsu. Aṭaviṃ āgatamanussā kāruññena tesaṃ taṇḍulaṃ vā puṭabhattaṃ vā paribbayaṃ vā denti. Dārupaṇṇādīnaṃ atthāya gantvā āgatā manussā kuhiṃ gatatthāti vutte andhavanaṃ gatamhāti vadanti. Evaṃ dvinnampi buddhānaṃ kāle taṃ vanaṃ andhavanaṃtveva paññāyati. Kassapabuddhakāle panetaṃ chaḍḍitajanapade aṭavi ahosi. Amhākaṃ bhagavato kāle sāvatthiyā avidūre jetavanassa piṭṭhibhāge pavivekakāmānaṃ kulaputtānaṃ vasanaṭṭhānaṃ padhānagharaṃ ahosi, tattha āyasmā kumārakassapo tena samayena sekhapaṭipadaṃ pūrayamāno viharati. Tena vuttaṃ ‘‘andhavane viharatī’’ti.
他们权势显赫、品行端正的圣弟子们，因被侵犯，如同灯芯熄灭的灯盏，眼失明光。有人惶恐，呼请亲属将他们护送回家；另有无亲者如孤儿，在林中树根草庐隐居。来林的人以慈悲心施以稻米、熟食或炊食。有人携木叶等往来，于问所往处，竟说是盲林。如此，这林在两位佛时成被称为“盲林”。迦叶佛时，该地荒芜成林。世尊时，离舍城不远，竹林精舍附近，藏有修行者所居房舍；时阿阇世长老库玛迦萨正在修行。传云他常在“盲林”中住持。
Aññatarā devatāti nāmagottavasena apākaṭā ekā devatāti attho. ‘‘Abhijānāti no, bhante, bhagavā ahuñātaññatarassa mahesakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti (ma. ni. 1.365) ettha pana abhiññāto sakkopi devarājā aññataroti vutto. Devatāti ca idaṃ devānampi devadhītānampi sādhāraṇavacanaṃ. Imasmiṃ panatthe devo adhippeto. Abhikkantāya rattiyāti ettha abhikkantasaddo khayasundarābhirūpaabbhanumodanādīsu dissati. Tattha – ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo, ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (a. ni. 8.20) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti (a. ni. 4.100) evamādīsu sundare.
“最胜天”一词为名称或族姓，所指为某天神。据言：“世尊深谙一最胜天王，简要述说断除渴爱的解脱。”天王守护神称“天神”，亦称“天女”，为众天与女众通称。此语境中主宰者即其天。夜晚称“终了”，意指衰亡、美丽、光明等。相应文句有：“尊者们，夜终时，出定首时，长坐僧团，愿世尊为比库们宣示巴帝摩卡戒……”等美好语辞。“此四众中最为清净优良者。”种种文中皆见。
‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;
“谁为我礼足？凭神通威力如水下落；凭明朗色泽，遍布诸方。”
Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. (vi. va. 857) –
（维摩诘经第六卷第857行）
Evamādīsu abhirūpe. ‘‘Abhikkantaṃ, bho gotamā’’ti evamādīsu (pārā. 15) abbhanumodane. Idha pana khaye. Tena abhikkantāya rattiyāti parikkhīṇāya rattiyāti vuttaṃ hoti. Tatthāyaṃ devaputto majjhimayāmasamanantare āgatoti veditabbo. Abhikkantavaṇṇāti idha abhikkantasaddo abhirūpe. Vaṇṇasaddo pana chavi-thuti-kulavaggakāraṇa-saṇṭhānapamāṇarūpāyatanādīsu dissati. Tattha, ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu chaviyā. ‘‘Kadā saññūḷhā pana te gahapati samaṇassa gotamassa vaṇṇā’’ti (ma. ni. 2.77) evamādīsu thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhathenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu (pārā. 602) pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyaṃ daṭṭhabbo. Tena abhikkantavaṇṇāti abhirūpachaviiṭṭhavaṇṇā, manāpavaṇṇāti vuttaṃ hoti. Devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatiiddhiṃ pajahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇaṃ atirekaiddhiṃ māpetvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. Ayampi devaputto tatheva āgato. Tena vuttaṃ ‘‘abhikkantavaṇṇā’’ti.
关于“这样美妙”的句式，如“完全清净啊，果德玛”，此类用于赞叹的开始句，乃至从《巴拉本注》十五卷引用的语句，表示赞叹之意。这里“khaye”指消灭、灭尽，故称“abhikkantāya rattiyāti”，即“灭尽之夜”之意。此即表明有一位天子降临于中夜时分。此处“abhikkantavaṇṇā”的意思，是“美妙之声”，而“vaṇṇasaddo”则指由音调、韵律、类别等构成之音声，是由声响、音质及音节数量等组成的声音。譬如说“世尊的颜色美丽如金”之类的赞叹，此乃由美妙声响而成赞美之词。再如《大尼》二卷七十七页中说“何时你的颜色如主人同沙门的果德玛”，此类句式表彰四种颜色等。如《大尼》三卷一百一十五页中称“四种颜色，果德玛昂然”，再如《综合注》第一卷二百三十四页说“由什么颜色，乃因香味”，以及“挥动巨象王色”等语，皆证实在音、色、度量诸处皆言“色”。由此可见，在这里，“abhikkantavaṇṇā”是指有美妙色彩和优美音韵的色彩，同时含有令人愉悦之意。天人下凡时，因舍弃普通的现象神通，显现殊胜真我光明，而不依赖于特异神通，踏歌而来似人而行。此等天子亦如是降临。故此称“abhikkantavaṇṇā”。
Kevalakappanti ettha kevalasaddo anavasesa-yebhūyya-abyāmissānatirekadaḷhattha-visaṃyogādianekattho. Tathā hissa, ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti (pārā. 1) evamādīsu anavasesattamattho. ‘‘Kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyaṃ bhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti (vibha. 225) evamādīsu abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti (mahāva. 244) evamādīsu anatirekatā. ‘‘Āyasmato anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti (a. ni. 4.243) evamādīsu daḷhatthatā . ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti (saṃ. ni. 3.57) evamādīsu visaṃyogo. Idha panassa anavasesattamatthoti adhippeto.
此处“kevalakappanti”是指“kevala”（纯净、圆满）一词所显示的完全、无余、无缺的多重涵义。正如经文所说，“圆满清净的出家行”，是指毫无残缺的义理。又如经文中所云，“纯净的托钵，携带丰富食物前来”，指的是携带唯一供养之物的整备状态。再如“纯净苦蕴之集起”体现了无过失的意涵。还以“这位具足皈依的具寿，绝无多余”来论证不加修饰的纯净之意。又如“具寿阿努儒达具足纯净，因受制于僧团之内斗”，体现坚固性。而“被称为优秀秀才的纯净出家者”，体现了“kevala”即一体的合一、多重连接。此处“anavasesattamattho”即专指毫无余染、无遗漏的纯净之意。
Kappasaddo panāyaṃ abhisaddahana-vohāra-kāla-paññatti- chedana-vikappa-lesa-samantabhāvādi-anekattho. Tathā hissa, ‘‘okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā’’ti (ma. ni. 1.387) evamādīsu abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti (cūḷava. 250) evamādīsu vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti (saṃ. ni. 3.124) evamādīsu paññatti. ‘‘Alaṅkatā kappitakesamassū’’ti (saṃ. ni. 4.365) evamādīsu chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti (cūḷava. 446) evamādīsu vikappo. ‘‘Atthi kappo nipajjitu’’nti (a. ni. 8.80) evamādīsu leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti (saṃ. ni. 1.94) evamādīsu samantabhāvo. Idha panassa samantabhāvo attho adhippeto. Tasmā kevalakappaṃ andhavananti ettha anavasesaṃ samantato andhavananti evamattho daṭṭhabbo.
“Kappasaddo”是指有关“kappa”（劫）的各种意义，包括表述约定、时间、裁断、更改、颜色等多层次含义。例如，“这是你，果德玛的约定，像那位阿拉汉正自觉者那样”，是指关于约定的意义。 “我允许诸比库享受五劫果报”是关于时间的用法。再如“由谁末劫进展”等时刻的用法。又如“佩带装饰的劫颈饰”“两个指头长的劫”等用法，显示裁度和断定含义。“存在劫时入灭”，这是关于残余或缺漏的意义，“纯劫照亮刹那”，则是关于全局、周遍含义。此处“samantabhāvo”即整体存在状态。由此可见，“kevalakappaṃ andhavananti”表示毫无遗漏、完全贯通的总体连贯含义。
Obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya ca sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho. Ekamantaṃ aṭṭhāsīti ekasmiṃ ante, ekasmiṃ okāse aṭṭhāsi. Etadavocāti etaṃ ‘‘bhikkhu bhikkhū’’tiādivacanamavoca. Kasmā panāyaṃ avanditvā samaṇavohāreneva kathetīti? Samaṇasaññāsamudācāreneva. Evaṃ kirassa ahosi – ‘‘ayaṃ antarā kāmāvacare vasi. Ahaṃ pana asmi tato kālato paṭṭhāya brahmacārī’’ti samaṇasaññāvassa samudācarati, tasmā avanditvā samaṇavohāreneva katheti. Pubbasahāyo kireso devaputto therassa. Kuto paṭṭhāyāti? Kassapasammāsambuddhakālato paṭṭhāya. Yo hi pubbayoge āgatesu pañcasu sahāyesu anuthero catutthadivase anāgāmī ahosīti vutto, ayaṃ so. Tadā kira tesu saṅghattherassa arahatteneva saddhiṃ abhiññā āgamiṃsu. So, ‘‘mayhaṃ kiccaṃ matthakaṃ patta’’nti vehāsaṃ uppatitvā anotattadahe mukhaṃ dhovitvā uttarakuruto piṇḍapātaṃ ādāya āgantvā, ‘‘imaṃ, āvuso, piṇḍapātaṃ bhuñjitvā appamattā samaṇadhammaṃ karothā’’ti āha. Itare āhaṃsu – ‘‘na, āvuso, amhākaṃ evaṃ katikā atthi – ‘yo paṭhamaṃ visesaṃ nibbattetvā piṇḍapātaṃ āharati, tenābhataṃ bhuñjitvā sesehi samaṇadhammo kātabbo’ti. Tumhe attano upanissayena kiccaṃ matthakaṃ pāpayittha. Mayampi sace no upanissayo bhavissati, kiccaṃ matthakaṃ pāpessāma. Papañco esa amhākaṃ, gacchatha tumhe’’ti. So yathāphāsukaṃ gantvā āyupariyosāne parinibbāyi.
“Obhāsetvā”是指布施物如衣物或身体的装饰呈现出的光彩，犹如月光或日光发出统一灿烂的光辉。“ekamantaṃ aṭṭhāsīti”表示一种在某处、某时的具体现象。“这句话是指比库间彼此言说。”为何要用“samaṇavohāra”而不用“avanditvā”？因为此表达特别指代出家僧侣的言行举止。此话出于早期助手——一位天子，此天子出现在咖萨巴佛时代，即佛陀之前阶段。曾说：“因我与其他四位同伴中第四者曾为不还来者”，故他是这位助手。那时，这几位长老同阿拉汉一同获得神通体验。他说：“我已接受任务，去收集乞食，我带着净心，进食后应谨守出家规戒。”其他人说：“不，我们已有规戒：初次获得特殊涅槃的比库，必须先收齐饭食再一起行持规戒。你若有靠山，我们也将犯戒。散乱不精进非我辈所为，君等去吧。”于是他顺从命令，在寿终时证入般涅槃。
Punadivase anuthero anāgāmiphalaṃ sacchakāsi, tassa abhiññāyo āgamiṃsu. Sopi tatheva piṇḍapātaṃ āharitvā tehi paṭikkhitto yathāphāsukaṃ gantvā āyupariyosāne suddhāvāse nibbatti. So suddhāvāse ṭhatvā te sahāye olokento, eko tadāva parinibbuto, eko adhunā bhagavato santike ariyabhūmiṃ patto, eko lābhasakkāraṃ nissāya, ‘‘ahaṃ arahā’’ti cittaṃ uppādetvā suppārakapaṭṭane vasatīti disvā taṃ upasaṅkamitvā, ‘‘na tvaṃ arahā, na arahattamaggaṃ paṭipanno, gaccha bhagavantaṃ upasaṅkamitvā dhammaṃ suṇāhī’’ti uyyojesi. Sopi antaraghare bhagavantaṃ ovādaṃ yācitvā, ‘‘tasmā tiha te bāhiya evaṃ sikkhitabbaṃ diṭṭhe diṭṭhamattaṃ hotū’’ti (udā. 10) bhagavatā saṃkhittena ovadito ariyabhūmiṃ sampāpuṇi.
隔日，助手达成不还来果位，获得神通体验。亦如过去般去收食，依约而行，寿终时于净室涅槃。他在净室中端坐，注视同伴，发现一位不久前获得无余阿拉汉果，另一位刚达佛陀圣地，第三位因缘成熟而自认“我已是阿拉汉”，住于净净旁道。其人前来，劝导他：“你非阿拉汉，亦未修行阿拉汉道，速往见佛，听闻正法。”他在内室请求佛陀教导，佛陀简略教诲：“你应在外面修习，此见过者只停于此。”（《乌达纳》十经）此时他完成圣地圆满。
Tato añño eko atthi, so kuhinti olokento andhavane sekkhapaṭipadaṃ pūrayamāno viharatīti disvā cintesi – ‘‘sahāyakassa santike gamissāmīti, gacchantena pana tucchahatthena agantvā kiñci paṇṇākāraṃ gahetvā gantuṃ vaṭṭati, sahāyo kho pana me nirāmiso pabbatamatthake vasanto mayā ākāse ṭhatvā dinnaṃ piṇḍapātampi aparibhuñjitvā samaṇadhammaṃ akāsi, idāni āmisapaṇṇākāraṃ kiṃ gaṇhissati? Dhammapaṇṇākāraṃ gahetvā gamissāmī’’ti brahmaloke ṭhitova ratanāvaḷiṃ ganthento viya pannarasa pañhe vibhajitvā taṃ dhammapaṇṇākāraṃ ādāya āgantvā sahāyassa avidūre ṭhatvā attano samaṇasaññāsamudācāravasena taṃ anabhivādetvāva, ‘‘bhikkhu bhikkhū’’ti ālapitvā ayaṃ vammikotiādimāha. Tattha turitālapanavasena bhikkhu bhikkhūti āmeḍitaṃ veditabbaṃ. Yathā vā ekaneva tilakena nalāṭaṃ na sobhati, taṃ parivāretvā aññesupi dinnesu phullitamaṇḍitaṃ viya sobhati, evaṃ ekeneva padena vacanaṃ na sobhati , parivārikapadena saddhiṃ phullitamaṇḍitaṃ viya sobhatīti taṃ parivārikapadavasena vacanaṃ phullitamaṇḍitaṃ viya karontopi evamāha.
后来有一人，于林中修行，观察并思考：“我要去同伴那里，但同行之人手无余物而行，仅携带树叶等小物。正伴我之人虽无携食，却住高山，站空中，进食不忘戒律。现在我将带何种供养树叶？我将带法叶（佛法经典）去。”他在天宫计数宝物，如同分辨十五问，复带法叶来见同伴，远离其不明白的同伴，并心怀行者出家僧的端正行止，讲说道“‘比库比库’此言已被误用。”这里“被误用”可如同额上那唯一鼻梁痣不美观之故，需以其他饰物环境修饰，才显美丽；同样，文字不能孤立使用，而需以配语连缀形成优美句式，方能悦耳悦目。
Ayaṃvammikoti purato ṭhito vammiko nāma natthi, desanāvasena pana purato ṭhitaṃ dassento viya ayanti āha. Laṅginti satthaṃ ādāya khaṇanto palighaṃ addasa. Ukkhipa laṅgiṃ abhikkhaṇa sumedhāti tāta, paṇḍita, laṅgī nāma rattiṃ dhūmāyati divā pajjalati. Ukkhipeta paraṃ parato khaṇāti. Evaṃ sabbapadesu attho daṭṭhabbo. Uddhumāyikanti maṇḍūkaṃ. Caṅkavāranti khāraparissāvanaṃ. Kummanti kacchapaṃ. Asisūnanti maṃsacchedakaṃ asiñceva adhikuṭṭanañca. Maṃsapesinti nisadapotappamāṇaṃ allamaṃsapiṇḍaṃ. Nāganti sumanapupphakalāpasadisaṃ mahāphaṇaṃ tividhasovatthikaparikkhittaṃ ahināgaṃ addasa. Mā nāgaṃ ghaṭṭesīti daṇḍakakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇaṃ vā pana khipamāno mā nāgaṃ ghaṭṭayi. Namo karohi nāgassāti uparivātato apagamma suddhavatthaṃ nivāsetvā nāgassa namakkāraṃ karohi. Nāgena adhisayitaṃ dhanaṃ nāma yāva sattamā kulaparivaṭṭā khādato na khīyati, nāgo te adhisayitaṃ dhanaṃ dassati, tasmā namo karohi nāgassāti. Ito vā pana sutvāti yathā dukkhakkhandhe itoti sāsane nissakaṃ, na tathā idha. Idha pana devaputte nissakkaṃ, tasmā ito vā panāti mama vā pana santikā sutvāti ayamettha attho.
此处所谓“vammikoti”，原义为站在前面像当头掏粪者，古代无“vammik”之名，但因讲述时作当头站立示范之态，故称“vammik”。他携带铲子挖掘粪便时见粪，即以蓄力跳跃而越过粪便。于夜晚则名为“laṅgī”，其意为夜间燃烟，白天则燃烧。跳过去之后跳到另一边继续挖掘。诸处皆应由此解释。所谓“udhumāyika”即青蛙；“caṅkavāra”乃苦难防蚊；“kummā”意为龟；“asisūna”指肉块切割者，犹如斧头砍切。所谓肉食砣，即沉重的肉团。蛇（nāga）形似茂盛的菩提花束，巨大的扇子，如有三重覆层的蛇形围绕。人勿说蛇是狭窄山谷或小围栏、染有尘土的蛇。劝诫勿轻视蛇，应步上高山净土，安居于清净树林，恭敬向蛇致礼。因蛇所守护的财富极大，历世为多族群所享用不减，蛇显示这般财富，故当敬礼。此处所述及经文或语录，言彼如是，非指彼处之意。在此处乃天子子弟及僧团宜恭敬。故“ito vā pana sutvāti”等语，谓此当闻教义，与此处所指义不同。
§251
251.Cātummahābhūtikassāti catumahābhūtamayassa. Kāyassetaṃ adhivacananti sarīrassa nāmaṃ. Yatheva hi bāhirako vammiko, vamatīti vantakoti vantussayoti vantasinehasambandhoti catūhi kāraṇehi vammikoti vuccati. So hi ahimaṅgusaundūragharagoḷikādayo nānappakāre pāṇake vamatīti vammiko. Upacikāhi vantakoti vammiko. Upacikāhi vamitvā mukhatuṇḍakena ukkhittapaṃsucuṇṇena kaṭippamāṇenapi porisappamāṇenapi ussitoti vammiko. Upacikāhi vantakheḷasinehena ābaddhatāya sattasattāhaṃ deve vassantepi na vippakiriyati, nidāghepi tato paṃsumuṭṭhiṃ gahetvā tasmiṃ muṭṭhinā pīḷiyamāne sineho nikkhamati, evaṃ vantasinehena sambaddhoti vammiko. Evamayaṃ kāyopi, ‘‘akkhimhā akkhigūthako’’tiādinā nayena nānappakārakaṃ asucikalimalaṃ vamatīti vammiko. Buddhapaccekabuddhakhīṇāsavā imasmiṃ attabhāve nikantipariyādānena attabhāvaṃ chaḍḍetvā gatāti ariyehi vantakotipi vammiko. Yehi cāyaṃ tīhi aṭṭhisatehi ussito nhārusambaddho maṃsāvalepano allacammapariyonaddho chavirañjito satte vañceti, taṃ sabbaṃ ariyehi vantamevāti vantussayotipi vammiko. ‘‘Taṇhā janeti purisaṃ, cittamassa vidhāvatī’’ti (saṃ. ni. 1.55) evaṃ taṇhāya janitattā ariyehi vanteneva taṇhāsinehena sambaddho ayanti vantasinehena sambaddhotipi vammiko. Yathā ca vammikassa anto nānappakārā pāṇakā tattheva jāyanti, uccārapassāvaṃ karonti, gilānā sayanti, matā patanti. Iti so tesaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Evaṃ khattiyamahāsālādīnampi kāyo ayaṃ gopitarakkhito maṇḍitappasādhito mahānubhāvānaṃ kāyoti acintetvā chavinissitā pāṇā cammanissitā pāṇā maṃsanissitā pāṇā nhārunissitā pāṇā aṭṭhinissitā pāṇā aṭṭhimiñjanissitā pāṇāti evaṃ kulagaṇanāya asītimattāni kimikulasahassāni antokāyasmiṃyeva jāyanti, uccārapassāvaṃ karonti, gelaññena āturitāni sayanti, matāni patanti, iti ayampi tesaṃ pāṇānaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hotīti ‘‘vammiko’’ tveva saṅkhaṃ gato. Tenāha bhagavā – ‘‘vammikoti kho, bhikkhu, imassa cātumahābhūtikassa kāyassetaṃ adhivacana’’nti.
“cātummahābhūtikassa”意为四色大地，是指四大（地、水、火、风）组成之身体。“kāyo”即身体之名。正如外在的排泄者称“vammik”，谓为吐出物、呕吐物，即呕吐行、呕吐体之因缔者，是为“vammik”。他常吐出未消化的粪便、脓血等各种污秽，以致污染口鼻、面口、手掌，故名“vammik”。他以粪便游戏，因此七七四十九天即便雨季亦不消瘦，虽卧床疮疡缠身、手掌腐烂，仍不停止此行为。此乃因粪便之嗜好所缠，顽固不化。有如世间贵族身躯，虽有保护与装饰，终因血肉之苦、汗水之苦、骨肉之苦、汗毛之苦、骨髓之苦而不断诞生疲惫，每七七四十九年即耗尽，倒卧呻吟，受苦死亡。故此身体及粪便之习气互为相续，因此称为“vammik”。如佛所说：“vammik”是指此四色大地身体的别名。
Mātāpettikasambhavassāti mātito ca pitito ca nibbattena mātāpettikena sukkasoṇitena sambhūtassa. Odanakummāsūpacayassāti odanena ceva kummāsena ca upacitassa vaḍḍhitassa. Aniccucchādanaparimaddanabhedanaviddhaṃsanadhammassāti ettha ayaṃ kāyo hutvā abhāvaṭṭhena aniccadhammo. Duggandhavighātatthāya tanuvilepanena ucchādanadhammo. Aṅgapaccaṅgābādhavinodanatthāya khuddakasambāhanena parimaddanadhammo. Daharakāle vā ūrūsu sayāpetvā gabbhavāsena dussaṇṭhitānaṃ tesaṃ tesaṃ aṅgānaṃ saṇṭhānasampādanatthaṃ añchanapīḷanādivasena parimaddanadhammo. Evaṃ pariharatopi ca bhedanaviddhaṃsanadhammo bhijjati ceva vikirati ca, evaṃ sabhāvoti attho. Tattha mātāpettikasambhavaodanakummāsūpacayaucchādanaparimaddanapadehi samudayo kathito, aniccabhedaviddhaṃsanapadehi atthaṅgamo. Evaṃ sattahipi padehi cātumahābhūtikassa kāyassa uccāvacabhāvo vaḍḍhiparihāni samudayatthaṅgamo kathitoti veditabbo.
所谓“mātāpettikasambhava”，意指母亲与父亲所形成之胚胎血液，此为“mātāpettika”即母血之意。又“odanakummāsūpacaya”，谓由汤饭与粪便渐增所生。所谓无常覆盖、匆忙更换、破坏等性质，此处说此身体在消失时即无常法。因恶臭难当，又加涂抹泥浆，表现其破坏性质。四肢病痛的缓解与消除，谓以适当包扎挤压，形诸各种按压手法以养护此身体。幼时躺卧过程中，胎儿宿处之四肢亦被约束照顾，仍以拉伸、挤压等方式养护，此即破坏、无常性质。总之，上述由母血汤饭所生成之身体伴随无常、破坏及病痛，构成其本性。此即“mātāpettikasambhava”及“odanakummāsūpacaya”等词汇之含义，表明四大身体诸法的生起、增长与消减，如此七个步骤，可知其生灭变化过程。
Divā kammanteti divā kattabbakammante. Dhūmāyanāti ettha ayaṃ dhūmasaddo kodhe taṇhāya vitakke pañcasu kāmaguṇesu dhammadesanāya pakatidhūmeti imesu atthesu vattati. ‘‘Kodho dhūmo bhasmanimosavajja’’nti (saṃ. ni. 1.165) ettha hi kodhe vattati. ‘‘Icchādhūmāyitā sattā’’ti ettha taṇhāya. ‘‘Tena kho pana samayena aññataro bhikkhu bhagavato avidūre dhūmāyanto nisinno hotī’’ti ettha vitakke.
“divā kammante”即白昼中应行之事。“dhūmāyanāti”谓以怒气、渴望、思维等五欲之德发动之烦恼火烟。此处所述烟火，是以怒为根由的烦恼之火。据《净行品》中言：“怒由烟起，如灰末非净。”此处即谈怒火；又说：“渴望如烟起诸众生。”传说某时有比库于佛附近安坐，周身冒烟，故作此意。
‘‘Paṅko ca kāmā palipo ca kāmā,
『污秽而所染之欲』，
Bhayañca metaṃ timūlaṃ pavuttaṃ;
『此为根本且因所生之怖畏；』
Rajo ca dhūmo ca mayā pakāsitā;
尘埃与烟雾皆由我所示现，
Hitvā tuvaṃ pabbaja brahmadattā’’ti. (jā. 1.6.14) –
尔时汝当出家，名为梵达陀。
Ettha pañcakāmaguṇesu. ‘‘Dhūmaṃ kattā hotī’’ti (ma. ni. 1.349) ettha dhammadesanāya. ‘‘Dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino’’ti (saṃ. ni. 1.72) ettha pakatidhūme. Idha panāyaṃ vitakke adhippeto. Tenāha ‘‘ayaṃ rattiṃ dhūmāyanā’’ti.
于此五欲功德中，云“能生烟者”者，是谓烟，以此为法宣说：如经中言“尘埃车之智慧，烟乃智慧之导引”，此处示现之烟为比喻，意在此念为主导。故云：“此为夜间起烟之时。”
Tathāgatassetaṃ adhivacananti tathāgato hi sattannaṃ dhammānaṃ bāhitattā brāhmaṇo nāma. Yathāha – ‘‘sattannaṃ kho, bhikkhu, dhammānaṃ bāhitattā brāhmaṇo. Katamesaṃ sattannaṃ? Rāgo bāhito hoti, doso… moho… māno… sakkāyadiṭṭhi… vicikicchā… sīlabbataparāmāso bāhito hoti. Imesaṃ bhikkhu sattannaṃ dhammānaṃ bāhitattā brāhmaṇo’’ti (cūḷani. mettagūmāṇavapucchāniddesa 28). Sumedhoti sundarapañño. Sekkhassāti ettha sikkhatīti sekkho. Yathāha – ‘‘sikkhatīti kho, bhikkhu, tasmā sekkhoti vuccati. Kiñca sikkhati? Adhisīlampi sikkhati, adhicittampi sikkhati, adhipaññampi sikkhatī’’ti (a. ni. 3.86).
此谓如来的名称。在此，如来乃为诸法显现之出世婆罗门。如经称：“比库，诸法有七外露，就是婆罗门。其七为何？贪欲、嗔恚……愚痴、傲慢、身见、疑惑、戒禁取相之执著皆为外露。比库具此七法之外露则为婆罗门。”说者为长老墨德，‘聪颖慧巧’也。‘修行’谓在学。经中言：“修行者故名为在学，何以故修学？修品德、修心、修智慧。”
Paññāyaadhivacananti lokiyalokuttarāya paññāya etaṃ adhivacanaṃ, na āvudhasatthassa. Vīriyārambhassāti kāyikacetasikavīriyassa. Taṃ paññāgatikameva hoti. Lokiyāya paññāya lokiyaṃ, lokuttarāya paññāya lokuttaraṃ. Ettha panāyaṃ atthadīpanā –
智慧之涵意，既有俗世智慧亦有出世智慧，此言即两者之称谓，非指护法天。勇猛勤勉者为身心勇猛勤勉，此乃智慧之基础。世间智慧即俗世智慧，出世智慧指离俗智慧。此处意在阐明内涵：
Eko kira jānapado brāhmaṇo pātova māṇavakehi saddhiṃ gāmato nikkhamma divasaṃ araññe mante vācetvā sāyaṃ gāmaṃ āgacchati. Antarāmagge ca eko vammiko atthi. So rattiṃ dhūmāyati, divā pajjalati. Brāhmaṇo antevāsiṃ sumedhaṃ māṇavaṃ āha – ‘‘tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī’’ti. So sādhūti kudālaṃ gahetvā samehi pādehi pathaviyaṃ patiṭṭhāya tathā akāsi. Tatra ācariyabrāhmaṇo viya bhagavā. Sumedhamāṇavako viya sekkho bhikkhu. Vammiko viya kāyo. ‘‘Tāta, ayaṃ vammiko rattiṃ dhūmāyati, divā pajjalati, vikāramassa passissāma, bhinditvā naṃ cattāro koṭṭhāse katvā khipāhī’’ti brāhmaṇena vuttakālo viya, ‘‘bhikkhu cātumahābhūtikaṃ kāyaṃ cattāro koṭṭhāse katvā pariggaṇhāhī’’ti bhagavatā vuttakālo. Tassa sādhūti kudālaṃ gahetvā tathākaraṇaṃ viya sekkhassa bhikkhuno, ‘‘yo vīsatiyā koṭṭhāsesu thaddhabhāvo, ayaṃ pathavīdhātu. Yo dvādasasu koṭṭhāsesu ābandhanabhāvo, ayaṃ āpodhātu. Yo catūsu koṭṭhāsesu paripācanabhāvo, ayaṃ tejodhātu. Yo chasu koṭṭhāsesu vitthambhanabhāvo, ayaṃ vāyodhātū’’ti evaṃ catudhātuvavatthānavasena kāyapariggaho veditabbo.
有一国家，一婆罗门与少年同出村庄，白日入森林讲法，夜晚返村。途中有一泥瓦匠，每夜生烟，白日燃烧。婆罗门家舍主人严明少年：“子，彼泥瓦匠夜起烟、日生火者，当察其变化，破其四室速取之。”主人持钩，以足稳地，定点操作。此婆罗门如世尊；少年如修学比库；泥瓦匠如身体。主人言：“泥瓦匠夜起烟、白日燃火，当察其变化，破四室速取之。”此时世尊说：“比库，应知身体乃四大组成，四室所聚。炭聚之处为地大，十二室聚为水大，四室聚为火大，六室聚为风大。”此法如四大示现，应以四大为体识得身体。
Laṅgīti kho, bhikkhūti kasmā bhagavā avijjaṃ laṅgīti katvā dassesīti? Yathā hi nagarassa dvāraṃ pidhāya palighe yojite mahājanassa gamanaṃ pacchijjati, ye nagarassa anto, te antoyeva honti. Ye bahi, te bahiyeva. Evameva yassa ñāṇamukhe avijjālaṅgī patati, tassa nibbānasampāpakaṃ ñāṇagamanaṃ pacchijjati, tasmā avijjaṃ laṅgīti katvā dassesi. Pajaha avijjanti ettha kammaṭṭhānauggahaparipucchāvasena avijjāpahānaṃ kathitaṃ.
所谓障碍，比库们，为什么世尊称无明为障碍而加以说示？譬如城门紧闭，锁链扣紧，众多人出入被阻隔，城内之人仍处于城内，城外之人仍远居城外。无明作为智慧之所覆障，其果亦如是：凡处在无明障碍中的人，却无法进入通往涅槃的智慧之道，因此无明被称为障碍而予以说示。这里放弃无明，乃依教法上的反复询问而说明应当断除无明。
Uddhumāyikātikho, bhikkhūti ettha uddhumāyikamaṇḍūko nāma no mahanto, nakhapiṭṭhippamāṇo hoti, purāṇapaṇṇantare vā gacchantare vā valliantare vā vasati. So daṇḍakoṭiyā vā vallikoṭiyā vā paṃsucuṇṇakena vā ghaṭṭito āyamitvā mahanto parimaṇḍalo beluvapakkappamāṇo hutvā cattāro pāde ākāsagate katvā pacchinnagamano hutvā amittavasaṃ yāti, kākakulalādibhattameva hoti. Evameva ayaṃ kodho paṭhamaṃ uppajjanto cittāvilamattakova hoti. Tasmiṃ khaṇe aniggahito vaḍḍhitvā mukhavikulanaṃ pāpeti. Tadā aniggahito hanusañcopanaṃ pāpeti. Tadā aniggahito pharusavācānicchāraṇaṃ pāpeti. Tadā aniggahito disāvilokanaṃ pāpeti. Tadā aniggahito ākaḍḍhanaparikaḍḍhanaṃ pāpeti. Tadā aniggahito pāṇinā leḍḍudaṇḍasatthaparāmasanaṃ pāpeti. Tadā aniggahito daṇḍasatthābhinipātaṃ pāpeti . Tadā aniggahito paraghātanampi attaghātanampi pāpeti. Vuttampi hetaṃ – ‘‘yato ayaṃ kodho paraṃ ghātetvā attānaṃ ghāteti, ettāvatāyaṃ kodho paramussadagato hoti paramavepullappatto’’ti. Tattha yathā uddhumāyikāya catūsu pādesu ākāsagatesu gamanaṃ pacchijjati, uddhumāyikā amittavasaṃ gantvā kākādibhattaṃ hoti, evameva kodhasamaṅgīpuggalo kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, amittavasaṃ yāti, sabbesaṃ mārānaṃ yathākāmakaraṇīyo hoti. Tenāha bhagavā – ‘‘uddhumāyikāti kho, bhikkhu, kodhūpāyāsassetaṃ adhivacana’’nti. Tattha balavappatto kodhova kodhūpāyāso. Pajaha kodhūpāyāsanti ettha paṭisaṅkhānappahānaṃ kathitaṃ.
所谓刚猛激烈，比库们，此处称为刚猛激烈青蛙，却非大青蛙，而形如爪甲大小，居于古树叶之间或蔓藤中。它被树干、树枝或树皮所包裹，长成巨大体积，如沙砾大小，它张开四足如飞翔于空中，闭目潜行，行迹不明，饮食仅限于乌鸦等尸肉。如此愤怒之心初生时，如同心意轻微蒙蔽。一瞬间不受控制，张口露齿。继而不受控制，折断颚骨。再后不受控制，行使粗恶言语。继而不受控制，目光四方张望。尔后不受控制，张开四肢扭转拉扯。再后不受控制，用手戏弄持棒者。又不受控制，用棍棒攻击。继而不受控制，行他人杀害与自杀行为。据说原因如下：“此愤怒者先杀害外人后自伤己身，因此此愤怒转为凶猛暴烈。”如刚猛青蛙四足翔空之状，它潜入敌人食尸，如此愤怒之人执持此因缘增长之处而不能增长，反逐渐衰退，是一切魔者愿行之事。世尊说：“刚猛激烈者，比库，此言即愤怒烦恼。”强烈生成即愤怒烦恼。放弃愤怒烦恼，在此处通过反思断除烦恼之法而说明。
Dvidhāpathoti ettha, yathā puriso sadhano sabhogo kantāraddhānamaggappaṭipanno dvedhāpathaṃ patvā, ‘‘iminā nu kho gantabbaṃ, iminā gantabba’’nti nicchetuṃ asakkonto tattheva tiṭṭhati, atha naṃ corā uṭṭhahitvā anayabyasanaṃ pāpenti, evameva kho mūlakammaṭṭhānaṃ gahetvā nisinno bhikkhu buddhādīsu kaṅkhāya uppannāya kammaṭṭhānaṃ vaḍḍhetuṃ na sakkoti, atha naṃ kilesamārādayo sabbe mārā anayabyasanaṃ pāpenti, iti vicikicchā dvedhāpathasamā hoti. Tenāha bhagavā – ‘‘dvidhāpathoti kho, bhikkhu, vicikicchāyetaṃ adhivacana’’nti. Pajaha vicikicchanti ettha kammaṭṭhānauggahaparipucchāvasena vicikicchāpahānaṃ kathitaṃ.
所谓两难道路，此处如人乘坐车马队伍，行至森林半途遇分岔，不知该选这条路还是那条路，无法决断，因而停留于原地。盗贼见此即起盗窃作恶。同样地，起身修持根本法门之比库因生疑惑而不能增长所念业果，诸魔遂尽行攀缘造作，疑虑即为两难道路。世尊曰：“两难道路者，比库，此言即为疑惑。”放弃疑惑，在此依反复诘问而说明断疑之法。
Caṅgavāranti ettha, yathā rajakehi khāraparissāvanamhi udake pakkhitte eko udakaghaṭo dvepi dasapi vīsatipi ghaṭasatampi paggharatiyeva, pasaṭamattampi udakaṃ na tiṭṭhati, evameva nīvaraṇasamaṅgino puggalassa abbhantare kusaladhammo na tiṭṭhati. Tenāha bhagavā – ‘‘caṅgavāranti kho, bhikkhu, pañcannetaṃ nīvaraṇānaṃ adhivacana’’nti. Pajaha pañcanīvaraṇeti ettha vikkhambhanatadaṅgavasena nīvaraṇappahānaṃ kathitaṃ.
所谓摇摆风，此处如织布工人在纹理发间用力洗涤，一只水罐碰倒二只，十只，二十只，甚至百只罐子皆纷纷翻倒，水滴溅落，不留一滴，摇动之力彻底。比库具足烦恼如五盖者，内心善法不能安住。世尊曰：“摇摆风者，比库，此名为五盖之障。”放弃五盖，在此通过驱逐摇摆不定之法而说明断除五盖。
Kummoti ettha, yathā kacchapassa cattāro pādā sīsanti pañceva aṅgāni honti, evameva sabbepi saṅkhatā dhammā gayhamānā pañceva khandhā bhavanti. Tenāha bhagavā – ‘‘kummoti kho, bhikkhu, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti. Pajaha pañcupādānakkhandheti ettha pañcasu khandhesu chandarāgappahānaṃ kathitaṃ.
所谓龟甲，此处如龟有四足与头部，五支肢体。五蕴亦如是，俱为集聚聚合之法，显现五个类别。世尊曰：“龟甲者，比库，此名五蕴之取执。”放弃五蕴取执，在此说明断除贪欲五蕴之法。
Asisūnāti ettha, yathā sūnāya upari maṃsaṃ ṭhapetvā asinā koṭṭenti, evamime sattā vatthukāmatthāya kilesakāmehi ghātayamānā vatthukāmānaṃ upari katvā kilesakāmehi kantitā koṭṭitā ca honti. Tenāha bhagavā – ‘‘asisūnāti kho, bhikkhu, pañcannetaṃ kāmaguṇānaṃ adhivacana’’nti. Pajaha pañca kāmaguṇeti ettha pañcasu kāmaguṇesu chandarāgappahānaṃ kathitaṃ.
所谓铁蹄，此处如用铁器将肉块压碎，动物为欲着相，用烦恼欲力杀害他物，愤恨亦因而生。仅此处生起的情绪如用铁器压迫所致。世尊曰：“铁蹄者，比库，此名五欲之性格。”放弃五欲，在此说明依断五欲烦恼的法。
Maṃsapesīti kho, bhikkhūti ettha ayaṃ maṃsapesi nāma bahujanapatthitā khattiyādayo manussāpi naṃ patthenti kākādayo tiracchānāpi. Ime hi sattā avijjāya sammattā nandirāgaṃ upagamma vaṭṭaṃ vaḍḍhenti. Yathā vā maṃsapesi ṭhapitaṭhapitaṭṭhāne laggati, evamime sattā nandirāgabaddhā vaṭṭe lagganti, dukkhaṃ patvāpi na ukkaṇṭhanti , iti nandirāgo maṃsapesisadiso hoti. Tenāha bhagavā – ‘‘maṃsapesīti kho, bhikkhu, nandirāgassetaṃ adhivacana’’nti. Pajaha nandīrāganti ettha catutthamaggena nandīrāgappahānaṃ kathitaṃ.
肉食者一说，诸比库！在此，有一名为肉食者者，许多众生中，刹帝利等人及人类不吃它，乌鸦等禽兽和畜生却吃之。诸众生因无明所驱使，依循贪欲，周而复始地增长烦恼循环。如同肉食者受缚于固定处所，众生亦受贪欲束缚，沉溺于烦恼轮回，虽然受苦却不忧虑厌弃，故名贪欲如肉食者。世尊因此说：『肉食者者，是贪欲名相』。放弃贪欲，如第四圣谛中破除贪欲法所说。
Nāgoti kho, bhikkhu, khīṇāsavassetaṃ bhikkhuno adhivacananti ettha yenatthena khīṇāsavo nāgoti vuccati, so anaṅgaṇasutte (ma. ni. aṭṭha. 1.63) pakāsito eva. Namo karohi nāgassāti khīṇāsavassa buddhanāgassa, ‘‘buddho so bhagavā bodhāya dhammaṃ deseti, danto so bhagavā damathāya dhammaṃ deseti, santo so bhagavā samathāya dhammaṃ deseti, tiṇṇo so bhagavā taraṇāya dhammaṃ deseti, parinibbuto so bhagavā parinibbānāya dhammaṃ desetī’’ti (ma. ni. 1.361) evaṃ namakkāraṃ karohīti ayamettha attho. Iti idaṃ suttaṃ therassa kammaṭṭhānaṃ ahosi. Theropi idameva suttaṃ kammaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ patto. Ayametassa atthoti ayaṃ etassa pañhassa attho. Iti bhagavā ratanarāsimhi maṇikūṭaṃ gaṇhanto viya yathānusandhināva desanaṃ niṭṭhapesīti.
那伽者，一比库！是指断尽污染者的别称，此处所说之断污者，依何义称作那伽者，乃于无爱□□（阿含经典）已明示。对那伽者应当敬礼，即断尽污染的如来佛陀，觉悟乃世尊，驯服者乃世尊，安静者乃世尊，越脱者乃世尊，证涅槃者乃世尊。如此敬礼，其意乃此。此为长老修行之经咒，长老亦依此经咒修习增进观慧，证得阿拉汉果。此乃问答之意。世尊如持宝石堆积玉山，顺次阐述说法完毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Vammikasuttavaṇṇanā niṭṭhitā. · 蚁垤经注释完毕。
4. Rathavinītasuttavaṇṇanā四、接力车经注释
§252
252.Evaṃme sutanti rathavinītasuttaṃ. Tattha rājagaheti evaṃnāmake nagare, tañhi mandhātumahāgovindādīhi pariggahitattā rājagahanti vuccati. Aññepettha pakāre vaṇṇayanti. Kiṃ tehi? Nāmametaṃ tassa nagarassa. Taṃ panetaṃ buddhakāle ca cakkavattikāle ca nagaraṃ hoti, sesakāle suññaṃ hoti yakkhapariggahitaṃ, tesaṃ vasantavanaṃ hutvā tiṭṭhati. Veḷuvane kalandakanivāpeti veḷuvananti tassa uyyānassa nāmaṃ, taṃ kira veḷūhi parikkhittaṃ ahosi aṭṭhārasahatthena ca pākārena, gopuraṭṭālakayuttaṃ nīlobhāsaṃ manoramaṃ, tena veḷuvananti vuccati. Kalandakānañcettha nivāpaṃ adaṃsu, tena kalandakanivāpoti vuccati.
此即所闻「车驾规矩经」。其所云王舍城者，乃一名城池，因先人曼陀部摩诃哥毗天等守护而名。其他则另有不同的说文释义。所谓「名」者，是该城径直称呼。该城于佛陀时代及转轮圣王时代皆有此城，末世时荒废，成妖神所守护。其林名曰竹林，其地名曰柯兰达，因竹环绕而得名，城周长十八肘，具楼阁和凉台，呈蓝色明媚，引人喜爱，故称为竹林。柯兰达人亦在此建立柯兰达林。
Pubbe kira aññataro rājā tattha uyyānakīḷanatthaṃ āgato surāmadena matto divāseyyaṃ upagato supi. Parijanopissa, ‘‘sutto rājā’’ti pupphaphalādīhi palobhiyamāno ito cito ca pakkāmi, atha surāgandhena aññatarasmā susirarukkhā kaṇhasappo nikkhamitvā raññābhimukho āgacchati. Taṃ disvā rukkhadevatā, ‘‘rañño jīvitaṃ dammī’’ti kāḷakavesena āgantvā kaṇṇamūle saddamakāsi. Rājā paṭibujjhi, kaṇhasappo nivatto. So taṃ disvā, ‘‘imāya mama jīvitaṃ dinna’’nti kāḷakānaṃ tattha nivāpaṃ paṭṭhapesi, abhayaghosanañca ghosāpesi. Tasmā taṃ tato pabhuti kalandakanivāpanti saṅkhyaṃ gataṃ. Kalandakāti kāḷakānaṃ nāmaṃ.
昔有一国王曾到此林玩乐，酒醉昼夜连歇。其随从者称其为“醉王”，因酒乐心迷而欲离开。此时酒气弥漫，一名黑猿从密林中出，向国王前来。树神见之，披黑袍前来，在树根旁唱歌曰：“王命当守。”国王领悟黑猿回落。见其如此，“我已将命交与你”，遂在此处建黑猿之林，宣告安全。自此称此为柯兰达林，意即黑猿之林。
Jātibhūmikāti jātibhūmivāsino. Tattha jātibhūmīti jātaṭṭhānaṃ. Taṃ kho panetaṃ neva kosalamahārājādīnaṃ na caṅkībrāhamaṇādīnaṃ na sakkasuyāmasantusitādīnaṃ na asītimahāsāvakādīnaṃ na aññesaṃ sattānaṃ jātaṭṭhānaṃ ‘‘jātibhūmī’’ti vuccati. Yassa pana jātadivase dasasahassilokadhātu ekaddhajamālāvippakiṇṇakusumavāsacuṇṇagandhasugandhā sabbapāliphullamiva nandanavanaṃ virocamānā paduminipaṇṇe udakabindu viya akampittha, jaccandhādīnañca rūpadassanādīni anekāni pāṭihāriyāni pavattiṃsu, tassa sabbaññubodhisattassa jātaṭṭhānasākiyajanapado kapilavatthāhāro, sā ‘‘jātibhūmī’’ti vuccati.
出生地者，住于出生地者所居之处也。出生地即出生之地。此处所谓出生地，非所指迦毗罗卫大国王及婆罗门、萨咖或五大弟子及他众生文明所称出生地。若某圣者在出生日，十万世界尘土一串花环香气弥满，如群花盛开之园，莲叶之水滴不摇动，明亮光辉映射，月日星辰等多种奇异显现，凡此出生地及该出家人之乡，即称「出生地」。
Dhammagarubhāvavaṇṇanā尊重法之注释
Vassaṃvuṭṭhāti temāsaṃ vassaṃvuṭṭhā pavāritapavāraṇā hutvā. Bhagavā etadavocāti ‘‘kacci, bhikkhave, khamanīya’’ntiādīhi vacanehi āgantukapaṭisanthāraṃ katvā etaṃ, ‘‘ko nu kho, bhikkhave’’tiādivacanamavoca. Te kira bhikkhu, – ‘‘kacci, bhikkhave, khamanīyaṃ kacci yāpanīyaṃ, kaccittha appakilamathena addhānaṃ āgatā, na ca piṇḍakena kilamittha, kuto ca tumhe, bhikkhave, āgacchathā’’ti paṭisanthāravasena pucchitā – ‘‘bhagavā sākiyajanapade kapilavatthāhārato jātibhūmito āgacchāmā’’ti āhaṃsu. Atha bhagavā neva suddhodanamahārājassa, na sakkodanassa, na sukkodanassa, na dhotodanassa, na amitodanassa, na amittāya deviyā, na mahāpajāpatiyā, na sakalassa sākiyamaṇḍalassa ārogyaṃ pucchi. Atha kho attanā ca dasakathāvatthulābhiṃ parañca tattha samādapetāraṃ paṭipattisampannaṃ bhikkhuṃ pucchanto idaṃ – ‘‘ko nu kho, bhikkhave’’tiādivacanaṃ avoca.
季节满者，季节圆满时。即雨季既满、解禁期完毕。世尊说：“比库们，有否能相忍者？”诸弟子答曰：“比库们，有忍者，有修学者，某处来修学，非因施与而修学，何以故比库们尔等来此？”又问：“我们自迦毗罗卫国出生该地来。”然后不问苏提陀王、苏加陀王、苏拘陀王、阿蜜陀王、以及各位王和大博阇比及诸萨咖国地众生健康。接着亲自从十重塔取示诵经文，问问俱足修行比库，这便是“谁比库”的问答之意。
Kasmā pana bhagavā suddhodanādīnaṃ ārogyaṃ apucchitvā evarūpaṃ bhikkhumeva pucchati? Piyatāya. Buddhānañhi paṭipannakā bhikkhū bhikkhuniyo upāsakā upāsikāyo ca piyā honti manāpā. Kiṃ kāraṇā? Dhammagarutāya. Dhammagaruno hi tathāgatā, so ca nesaṃ dhammagarubhāvo, ‘‘dukkhaṃ kho agāravo viharati, appatisso’’ti (a. ni. 4.21) iminā ajapālanigrodhamūle uppannajjhāsayena veditabbo. Dhammagarutāyeva hi bhagavā mahākassapattherassa abhinikkhamanadivase paccuggamanaṃ karonto tigāvutaṃ maggaṃ agamāsi. Atirekatiyojanasataṃ maggaṃ gantvā gaṅgātīre dhammaṃ desetvā mahākappinaṃ saparisaṃ arahatte patiṭṭhapesi. Ekasmiṃ pacchābhatte pañcacattālīsayojanaṃ maggaṃ gantvā kumbhakārassa nivesane tiyāmarattiṃ dhammakathaṃ katvā pukkusātikulaputtaṃ anāgāmiphale patiṭṭhapesi. Vīsayojanasataṃ gantvā vanavāsisāmaṇerassa anuggahaṃ akāsi. Saṭṭhiyojanamaggaṃ gantvā khadiravaniyattherassa dhammaṃ desesi. Anuruddhatthero pācīnavaṃsadāye nisinno mahāpurisavitakkaṃ vitakketīti ñatvā tattha ākāsena gantvā therassa purato oruyha sādhukāramadāsi. Koṭikaṇṇasoṇattherassa ekagandhakuṭiyaṃ senāsanaṃ paññapāpetvā paccūsakāle dhammadesanaṃ ajjhesitvā sarabhaññapariyosāne sādhukāramadāsi. Tigāvutaṃ maggaṃ gantvā tiṇṇaṃ kulaputtānaṃ vasanaṭṭhāne gosiṅgasālavane sāmaggirasānisaṃsaṃ kathesi. Kassapopi bhagavā – ‘‘anāgāmiphale patiṭṭhito ariyasāvako aya’’nti vissāsaṃ uppādetvā ghaṭikārassa kumbhakārassa nivesanaṃ gantvā sahatthā āmisaṃ gahetvā paribhuñji.
为何世尊会向苏陀陀那等人询问健康的状况，却只向比库提出此类问题？这是因为所亲近的比库们是佛陀所修行真理的追随者，比库尼、优婆塞及优婆夷也同样深受喜爱与尊敬。这是基于对法的尊重。尊重法者正是如来，他本身也是这些尊法者中的尊者。正如经中所说“痛苦中存在不庄严、不受安慰”的现象，应以此心念作为发起修行的根本。正因尊重法，世尊在大咖萨巴长老出游之日踏上了三十余里之旅。他渡过河岸后，向玛哈咖毕那及其众弟子宣讲法理，建立其阿拉汉果位。又过五十四里，往来于坩巴卡居所，三亚摩绑提处讲说法义，确立了那里的不还果圣者。又渡百里，拯救森林中的沙玛内拉。再走六十里，向柯迪罗森林的长老讲法。阿努儒达长老坐于南方族群之会时，精进祥和、观照正法。切堪那索那长老将芳香帐篷置于营舍，适时宣讲法义并给予善行赞许。世尊一行三十余里至谷中，向三族子弟在牛轩林中讲解同心同德。世尊也对大咖萨巴说：“此人已于不还果坚立信心，为佛弟子。”亦访问了坩巴卡居所，亲自享用其素食。
Amhākaṃyeva bhagavā upakaṭṭhāya vassūpanāyikāya jetavanato bhikkhusaṅghaparivuto cārikaṃ nikkhami. Kosalamahārājaanāthapiṇḍikādayo nivattetuṃ nāsakkhiṃsu. Anāthapiṇḍiko gharaṃ āgantvā domanassappatto nisīdi. Atha naṃ puṇṇā nāma dāsī domanassappattosi sāmīti āha. ‘‘Āma je, satthāraṃ nivattetuṃ nāsakkhiṃ, atha me imaṃ temāsaṃ dhammaṃ vā sotuṃ, yathādhippāyaṃ vā dānaṃ dātuṃ na labhissāmī’’ti cintā uppannāti. Ahampi sāmi satthāraṃ nivattessāmīti. Sace nivattetuṃ sakkosi, bhujissāyeva tvanti. Sā gantvā dasabalassa pādamūle nipajjitvā ‘‘nivattatha bhagavā’’ti āha. Puṇṇe tvaṃ parapaṭibaddhajīvikā kiṃ me karissasīti. Bhagavā mayhaṃ deyyadhammo natthīti tumhepi jānātha, tumhākaṃ nivattanapaccayā panāhaṃ tīsu saraṇesu pañcasu sīlesu patiṭṭhahissāmīti. Bhagavā sādhu sādhu puṇṇeti sādhukāraṃ katvā nivattetvā jetavanameva paviṭṭho. Ayaṃ kathā pākaṭā ahosi. Seṭṭhi sutvā puṇṇāya kira bhagavā nivattitoti taṃ bhujissaṃ katvā dhītuṭṭhāne ṭhapesi. Sā pabbajjaṃ yācitvā pabbaji, pabbajitvā vipassanaṃ ārabhi. Athassā satthā āraddhavipassakabhāvaṃ ñatvā imaṃ obhāsagāthaṃ vissajjesi –
当时世尊正愉快安住于耶输陀罗的雨季精舍，受到比库僧团围绕，准备外出的游行时。迦毗罗卫的大王及其臣属皆不允许返回。给予孤独者回到家中，忧伤地坐下。此时名为具足的女侍说：“主人您忧伤了。”主人答曰：“是的，导师不能返回，我又不能听闻此三个月的佛法，也无力布施如法的供养，所以忧愁生起。”女侍回应：“我会为主人去请佛回来。”若能成行，主人定当吃飱。女侍跪拜于世尊足下，恳请佛陀回转。她说：“具足，我因世尊不返，无法继续保持清净的生活，我该作何？”世尊答：“世尊的法为我之所依，你也应在三皈五戒中坚立。”世尊赞叹具足为善行后，便返回耶输陀罗林。这件事情公开传出。老板听闻具足对世尊说世尊将回转，便将她放置于门前。具足请发出家，出家后修习观行。她知道导师已经发起观行功夫，乃作如下偈颂：
‘‘Puṇṇe pūresi saddhammaṃ, cando pannaraso yathā;
“具足啊，具足啊，你广满正确法，就如十五月般明亮；
Paripuṇṇāya paññāya, dukkhassantaṃ karissasī’’ti. (therīgā. 3);
以圆满的智慧，你当终止痛苦。”（《长老尼歌》三章）
Gāthāpariyosāne arahattaṃ patvā abhiññātā sāvikā ahosīti. Evaṃ dhammagaruno tathāgatā.
偈颂结束后，具足证得阿拉汉果位，成为有神通的比库尼。诸如世尊这般尊重法的如来者即是如此。
Nandakatthere upaṭṭhānasālāyaṃ dhammaṃ desentepi bhagavā anahātova gantvā tiyāmarattiṃ ṭhitakova dhammakathaṃ sutvā desanāpariyosāne sādhukāramadāsi. Thero āgantvā vanditvā, ‘‘kāya velāya, bhante, āgatatthā’’ti pucchi. Tayā suttante āraddhamatteti. Dukkaraṃ karittha, bhante, buddhasukhumālā tumheti. Sace tvaṃ, nanda, kappaṃ desetuṃ sakkuṇeyyāsi, kappamattampāhaṃ ṭhitakova suṇeyyanti bhagavā avoca. Evaṃ dhammagaruno tathāgatā. Tesaṃ dhammagarutāya paṭipannakā piyā honti, tasmā paṭipannake pucchi. Paṭipannako ca nāma attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, no attahitāya ca paṭipanno no parahitāya ca, attahitāya ca paṭipanno parahitāya cāti catubbidho hoti.
长老难陀在法堂上宣讲时，世尊没有中断，似乎满足地观看听闻法义。在法讲结束时，长老前来敬礼，问道：“尊者，您何时前来？”由教典内容来看，并未完成功课。长老语称：“尊敬的世尊，作这清细法义甚为困难。”世尊告知难陀：“如果你能宣讲千劫，世人也能如现在般聆听。”世尊即是以尊重法为根本，因而所亲近的修行者皆亲爱于他。故此，他向亲近者提问。亲近者即是为自己修行者，不为他人；为他人者非修行者；非自己亦非他人者亦非修行者；为自己亦为他人者则为修行者，此有四种分类。
Tattha yo sayaṃ dasannaṃ kathāvatthūnaṃ lābhī hoti, paraṃ tattha na ovadati na anusāsati āyasmā bākulo viya. Ayaṃ attahitāya paṭipanno nāma no parahitāya paṭipanno, evarūpaṃ bhikkhuṃ bhagavā na pucchati. Kasmā? Na mayhaṃ sāsanassa vaḍḍhipakkhe ṭhitoti.
在此，自己获得十种话语义理之人，却不劝诫、不教导他人，犹如长老跋阇罗一般。此人为自利而行，非为他利而行，世尊决不会问询此类比库。为何？因为他不立于我教法的增长方向。
Yo pana dasannaṃ kathāvatthūnaṃ alābhī, paraṃ tehi ovadati tena katavattasādiyanatthaṃ upanando sakyaputto viya, ayaṃ parahitāya paṭipanno nāma no attahitāya, evarūpampi na pucchati. Kasmā? Assa taṇhā mahāpacchi viya appahīnāti.
然而，那些未能获得十种话语义理者，却用这些教法劝诫他人，如同舍利佛之子优波难陀一般，此人乃为他利而行，非为自利而行，世尊也不问询此类人。为何？其渴爱如同剧烈熾盛之火般未曾减少。
Yo attanāpi dasannaṃ kathāvatthūnaṃ alābhī, parampi tehi na ovadati, lāḷudāyī viya, ayaṃ neva attahitāya paṭipanno na parahitāya, evarūpampi na pucchati. Kasmā? Assa anto kilesā pharasuchejjā viya mahantāti.
若有比库自己未能获得十种话语义理，且不以此劝诫他人，犹如懈怠者，此人既非为自利而行，亦非为他利而行，世尊亦不问询如此比库。为何？因为其内在烦恼似锋利刀刃般极为猛烈。
Yo pana sayaṃ dasannaṃ kathāvatthūnaṃ lābhī, parampi tehi ovadati, ayaṃ attahitāya ceva parahitāya ca paṭipanno nāma sāriputtamoggallānamahākassapādayo asītimahātherā viya, evarūpaṃ bhikkhuṃ pucchati. Kasmā? Mayhaṃ sāsanassa vuḍḍhipakkhe ṭhitoti. Idhāpi evarūpameva pucchanto – ‘‘ko nu kho, bhikkhave’’tiādimāha.
但若自己获得十种话语义理，且能以此劝诫他人，斯人即为自利他利双行者，如同沙利佛、摩伽罗、及大迦萨巴等十八位大长老，此类比库世尊必定问询，因其立于我教法增长方向。甚至如是问询时，即说『诸比库啊，谁是呢？』等言。
Evaṃ bhagavatā puṭṭhānaṃ pana tesaṃ bhikkhūnaṃ bhagavā attano jātibhūmiyaṃ ubhayahitāya paṭipannaṃ dasakathāvatthulābhiṃ bhikkhuṃ pucchati, ko nu kho tattha evarūpoti na aññamaññaṃ cintanā vā samantanā vā ahosi. Kasmā? Āyasmā hi mantāṇiputto tasmiṃ janapade ākāsamajjhe ṭhito cando viya sūriyo viya ca pākaṭo paññāto. Tasmā te bhikkhū meghasaddaṃ sutvā ekajjhaṃ sannipatitamoraghaṭā viya ghanasajjhāyaṃ kātuṃ, āraddhabhikkhū viya ca attano ācariyaṃ puṇṇattheraṃ bhagavato ārocentā therassa ca guṇaṃ bhāsituṃ appahontehi mukhehi ekappahāreneva puṇṇo nāma, bhante, āyasmātiādimāhaṃsu. Tattha puṇṇoti tassa therassa nāmaṃ. Mantāṇiyā pana so putto, tasmā mantāṇiputtoti vuccati. Sambhāvitoti guṇasambhāvanāya sambhāvito.
因而世尊问询诸比库时，问此自他双利而行得十种话语义理之比库，众人在此处未曾有彼此间不同思量或疑惑。为何？因长老曼达尼子（Mantāṇiputto）在那一境地，如同天空中矗立的月亮、太阳那般明显被知晓。故此，比库们闻雷声时，犹如聚于一处、如重云满布欲降雨，遂振作精进，如同比库供养其老师、大长老世尊。彼辈以清净不杂之口，齐声称赞称呼『尊者尊名，尊者当云』。其中文意，彼尊者名曰「尊者」，曼达尼子即其子，故名曼达尼子。‘Sambhāvitoti’意味着品德具足有潜能，已然具备。
Appicchatādivaṇṇanā少欲等之解释
Appicchoti icchāvirahito niiccho nittaṇho. Ettha hi byañjanaṃ sāvasesaṃ viya, attho pana niravaseso. Na hi tassa anto aṇumattāpi pāpikā icchā nāma atthi. Khīṇāsavo hesa sabbaso pahīnataṇho. Apicettha atricchatā pāpicchatā mahicchatā appicchatāti ayaṃ bhedo veditabbo.
无欲者应当知其非贪非痴乃至不嗔。此处之义理如同果实成熟时，形象尚存实质已尽。盖其末了时刻，微量恶欲已消除无余。断尽烦恼即是全然断除渴爱。倘若无欲，表明不贪不嗔不痴，可称之为非贪、非嗔、非痴，这是三种不同状态应当分别了知。
Tattha sakalābhe atittassa paralābhe patthanā atricchatā nāma. Tāya samannāgatassa ekabhājena pakkapūvopi attano patte patito na supakko viya khuddako viya ca khāyati. Sveva parassa patte pakkhitto supakko viya mahanto viya ca khāyati. Asantaguṇasambhāvanatā pana paṭiggahaṇe ca amattaññutā pāpicchatā nāma, sā, ‘‘idhekacco assaddho samāno saddhoti maṃ jano jānātū’’tiādinā nayena abhidhamme āgatāyeva, tāya samannāgato puggalo kohaññe patiṭṭhāti. Santaguṇasambhāvanā pana paṭiggahaṇe ca amattaññutā mahicchatā nāma. Sāpi, ‘‘idhekacco saddho samāno saddhoti maṃ jano jānātūti icchati, sīlavā samāno sīlavāti maṃ jano jānātū’’ti (vibha. 851) iminā nayena āgatāyeva, tāya samannāgato puggalo dussantappayo hoti, vijātamātāpissa cittaṃ gahetuṃ na sakkoti. Tenetaṃ vuccati –
此处所谓「对自身利益的追求不过度而贪求他人利益」便是如此。具有此种心态者虽然持有一份财物，但无论是事先已得到的，还是眼下所得，都既不吝惜又不吝啬，不如小物那样弃之不用，也非过于吝惜不愿享用。反倒是别人所得的财物，他则视若珍贵厚重而喜乐享用。然而，因为对恶的品性产生与承受皆不适度，称为贪求。他因此心生，「某人在此处虽不信仰我，但愿人知我有信心」等态度，依此动机来处理身边事物。具备此心相的人便不会立足于何处。至于对善的品性产生与承受方面亦不适度，称为嫉妒。他也会生出「某人在此处虽有信仰，但愿人知我有信心，品质端正但愿人晓我品德」等意愿；由此动机产生，他便为恶的行止之所缠缚，连外出生母亲之思念也无法承受。对此，有如下说法：
‘‘Aggikkhandho samuddo ca, mahiccho cāpi puggalo;
「如火焰如大海，亦如恶人；
Sakaṭena paccayaṃ detu, tayopete atappayā’’ti.
以车相依为因，二者皆患烈火。」
Santaguṇanigūhanatā pana paṭiggahaṇe ca mattaññutā appicchatā nāma, tāya samannāgato puggalo attani vijjamānampi guṇaṃ paṭicchādetukāmatāya, ‘‘saddho samāno saddhoti maṃ jano jānātūti na icchati. Sīlavā, pavivitto, bahussuto, āraddhavīriyo, samādhisampanno, paññavā, khīṇāsavo samāno khīṇāsavoti maṃ jano jānātū’’ti na icchati, seyyathāpi majjhantikatthero.
对于善的品性隐蔽性，在产生与承受上亦不适度，这种称为吝惜。具此心者即便自有诸多显现的善德，也不愿意使人知晓，也就是说生出“不愿人知我有信心，品德端正，洁净严谨，博闻多闻，精进不懈，定力具足，智慧明达，已断烦恼，具断烦恼果”的想法。如中年长老一般。
Thero kira mahākhīṇāsavo ahosi, pattacīvaraṃ panassa pādamattameva agghati, so asokassa dhammarañño vihāramahadivase saṅghatthero ahosi. Athassa atilūkhabhāvaṃ disvā manussā, ‘‘bhante, thokaṃ bahi hothā’’ti āhaṃsu. Thero, ‘‘mādise khīṇāsave rañño saṅgahaṃ akaronte añño ko karissatī’’ti pathaviyaṃ nimujjitvā saṅghattherassa ukkhittapiṇḍaṃ gaṇhantoyeva ummujji. Evaṃ khīṇāsavo samāno, ‘‘khīṇāsavoti maṃ jano jānātū’’ti na icchati. Evaṃ appiccho pana bhikkhu anuppannaṃ lābhaṃ uppādeti, uppannaṃ lābhaṃ thāvaraṃ karoti, dāyakānaṃ cittaṃ ārādheti, yathā yathā hi so attano appicchatāya appaṃ gaṇhāti, tathā tathā tassa vatte pasannā manussā bahū denti.
有一位长老身体大病，衣袍仅遮及双足，他成为当时无忧林寺的僧团长。人们见其极其苦楚，便劝曰：「尊者，露出脚踝罢。」长老说：「你们不要破坏圣者依律而行的僧团，还有谁能做到？」遂以身体沉入地中，将僧团长所在位置的泥土提起，仿佛托起了僧团的整体。如此虽断尽烦恼，亦不愿他人知晓。如此吝惜资源之比库能生起并维持有限的收益，感动布施人心，尽可能以自身的吝惜保护少量积蓄，故而人心欢喜布施随之增多。
Aparopi catubbidho appiccho – paccayaappiccho dhutaṅgaappiccho pariyattiappiccho adhigamaappicchoti. Tattha catūsu paccayesu appiccho paccayaappiccho nāma, so dāyakassa vasaṃ jānāti, deyyadhammassa vasaṃ jānāti, attano thāmaṃ jānāti. Yadi hi deyyadhammo bahu hoti, dāyako appaṃ dātukāmo, dāyakassa vasena appaṃ gaṇhāti. Deyyadhammo appo, dāyako bahuṃ dātukāmo, deyyadhammassa vasena appaṃ gaṇhāti. Deyyadhammopi bahu, dāyakopi bahuṃ dātukāmo, attano thāmaṃ ñatvā pamāṇeneva gaṇhāti.
此外，还有四种吝惜——即由于缘分吝惜、称为缘分吝惜；由于修行方法吝惜，称为镀衣吝惜；由于学问吝惜，称为学问吝惜；由于得果吝惜，称为得果吝惜。其中在四缘中以缘分吝惜指的是知晓施主的财富，知晓可施的法，明确自身的份额。倘若财富多，施主则吝惜布施，因知施主财富而不轻易接受布施。反之若财富少，施主欲大量布施，因知法财较少而不轻易接受。即使二者皆多，施者欲施更多，知晓自己所当得份额后便按比例取用。
Dhutaṅgasamādānassa attani atthibhāvaṃ najānāpetukāmo dhutaṅgaappiccho nāma. Tassa vibhāvanatthaṃ imāni vatthūni – sosānikamahāsumanatthero kira saṭṭhi vassāni susāne vasi, añño ekabhikkhupi na aññāsi, tenevāha –
名为断除缠缚的苦行者衣物而执着于自身存在的状态的人，不欲认识其自身的真正实相，此类人称为断除缠缚的苦行者衣物的执着者。为了分别说明此义，有以下事例：据传大沙门索萨尼迦尊者在六十年中持苦行衣而修行，其他比库无人知晓，索萨尼迦尊者如此说——
‘‘Susāne saṭṭhi vassāni, abbokiṇṇaṃ vasāmahaṃ;
「在苦行衣中过了六十年，我无所怀疑地持之以恒；
Dutiyo maṃ na jāneyya, aho sosānikuttamo’’ti.
其次无人知我，呵呵，我便是最胜的索萨尼迦。」
Cetiyapabbate dvebhātiyattherā vasiṃsu. Tesu kaniṭṭho upaṭṭhākena pesitā ucchukhaṇḍikā gahetvā jeṭṭhassa santikaṃ agamāsi. Paribhogaṃ, bhante, karothāti. Therassa ca bhattakiccaṃ katvā mukhaṃ vikkhālanakālo ahosi. So alaṃ, āvusoti āha. Kacci, bhante, ekāsanikatthāti. Āharāvuso, ucchukhaṇḍikāti paññāsa vassāni ekāsaniko samānopi dhutaṅgaṃ nigūhamāno paribhogaṃ katvā mukhaṃ vikkhāletvā puna dhutaṅgaṃ adhiṭṭhāya gato.
最高大苾刍尊者与另一位次尊者同住于小丘之上。小尊者奉命拿来五十年的破布，带至大尊者跟前。小尊者说：“师尊，请用此东西吧。”尊者用了破布，止食后面孔憔悴枯槁。尊者说：“够了，停止吧。”然后问：“师弟啊，这样算是断除缠缚衣物的修持吗？”师弟回答说：“师兄，你且听我说。这破布五十年如一日，我同样修行断除缠缚衣物，持之以恒、止食后面孔憔悴，之后再习持断除缠缚衣物之法。”
Yo pana sāketakatissatthero viya bahussutabhāvaṃ jānāpetuṃ na icchati, ayaṃ pariyattiappiccho nāma. Thero kira khaṇo natthīti uddesaparipucchāsu okāsaṃ akaronto maraṇakkhayaṃ, bhante, labhissathāti codito gaṇaṃ vissajjetvā kaṇikāravālikasamuddavihāraṃ gato. Tattha antovassaṃ theranavamajjhimānaṃ upakāro hutvā mahāpavāraṇāya uposathadivase dhammakathāya janataṃ khobhetvā gato.
若像沙盖地迦尊者那样，因不欲认识多闻的法相，则称作经藏上的执着者。传言尊者想：此刻无处可过，当密切守护止息杂念，死时必得安乐。于是于村庄之外弃绝群伍，至竹叶遮盖的林中隐居。在那里，于雨季中助持长老之间，雨季大结夏前夕出席清净会，诵讲法义，感动众生后离去。
Yo pana sotāpannādīsu aññataro hutvā sotāpannādibhāvaṃ jānāpetuṃ na icchati, ayaṃ adhigamaappiccho nāma, tayo kulaputtā viya ghaṭikārakumbhakāro viya ca.
若于得入流等诸阶段中，有人不欲认识相应果报法相，则称为证果上的执着者，犹如三族之子、罐制壶匠般执著。
Āyasmā pana puṇṇo atricchataṃ pāpicchataṃ mahicchatañca pahāya sabbaso icchāpaṭipakkhabhūtāya alobhasaṅkhātāya parisuddhāya appicchatāya samannāgatattā appiccho nāma ahosi. Bhikkhūnampi, ‘‘āvuso, atricchatā pāpicchatā mahicchatāti ime dhammā pahātabbā’’ti tesu ādīnavaṃ dassetvā evarūpaṃ appicchataṃ samādāya vattitabbanti appicchakathaṃ kathesi. Tena vuttaṃ ‘‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā’’ti.
长老普纳尊者放弃了过度的欲望、恶欲和贪婪，完全断除这些烦恼，因此具备了不贪求的特性，名为“不贪”。他向比库们指出：“比库啊，应当断除过度的欲望、恶欲和贪婪”——显现这三者的危害，宣说应当怀抱如此的不贪，作如是不贪的教导。由此世尊说：“正是他自己作了比库们的不贪教导者。”
Dvādasavidhasantosavaṇṇanā十二种知足之解释
Idāni attanā ca santuṭṭhotiādīsu visesatthameva dīpayissāma. Yojanā pana vuttanayeneva veditabbā. Santuṭṭhoti itarītarapaccayasantosena samannāgato. So panesa santoso dvādasavidho hoti. Seyyathidaṃ, cīvare yathālābhasantoso yathābalasantoso yathasāruppasantosoti tividho, evaṃ piṇḍapātādīsu. Tassāyaṃ pabhedasaṃvaṇṇanā.
现在，我们当专门阐述“自己满足”等特别主题。范围也应按照此所说来理解。“满足”者，是依各种条件而生的满足。此中“满足”有十二种类别，例如衣服得如所求而心满意足，如力量满足，及品质相称的满足，三者为一类；在后续的托钵等情况亦有类似分类。现将这些不同类别分别说明。
Idha bhikkhu cīvaraṃ labhati sundaraṃ vā asundaraṃ vā. So teneva yāpeti aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa cīvare yathālābhasantoso. Atha yo pakatidubbalo vā hoti ābādhajarābhibhūto vā, garucīvaraṃ pārupanto kilamati, so sabhāgena bhikkhunā saddhiṃ taṃ parivattetvā lahukena yāpentopi santuṭṭhova hoti, ayamassa cīvare yathābalasantoso. Aparo paṇītapaccayalābhī hoti, so paṭṭacīvarādīnaṃ aññataraṃ mahagghacīvaraṃ bahūni vā pana cīvarāni labhitvā idaṃ therānaṃ cirapabbajitānaṃ idaṃ bahussutānaṃ anurūpaṃ, idaṃ gilānānaṃ idaṃ appalābhānaṃ hotūti datvā tesaṃ purāṇacīvaraṃ vā saṅkārakūṭādito vā nantakāni uccinitvā tehi saṅghāṭiṃ katvā dhārentopi santuṭṭhova hoti, ayamassa cīvare yathāsāruppasantoso.
此处有比库得到衣服，或好或不好，他就身穿此衣，绝不接受他人手中之衣物，得到后亦不再索取，此乃衣服得如所求而满足。若比库因体弱多病，身披沉重之袍，虽行动缓慢，但同修合力为他更换衣服，且以轻便衣饰替换，他便心满意足，此乃衣服因力量满足。又有比库修得美好因缘，获诸多华严袈裟或多数衣物，呈现长久出家名声显赫之状，或年高体弱将旧衣破布剪裁修补后替换穿着，他亦心满意足，此乃衣服因品质相当而满意。
Idha pana bhikkhu piṇḍapātaṃ labhati lūkhaṃ vā paṇītaṃ vā, so teneva yāpeti, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa piṇḍapāte yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā piṇḍapātaṃ labhati, yenassa paribhuttena aphāsu hoti, so sabhāgassa bhikkhuno taṃ datvā tassa hatthato sappāyabhojanaṃ bhuñjitvā samaṇadhammaṃ karontopi santuṭṭhova hoti, ayamassa piṇḍapāte yathābalasantoso. Aparo bahuṃ paṇītaṃ piṇḍapātaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhigilānānaṃ datvā tesaṃ vā sesakaṃ piṇḍāya vā caritvā missakāhāraṃ bhuñjantopi santuṭṭhova hoti, ayamassa piṇḍapāte yathāsāruppasantoso.
此处比库得到乞食果腹，或粗劣或上等，皆身食此食物，绝不索取他人所持，得食后亦不计较，此乃食物得如所求而满足。若有比库遇得的食物不合膳食气味，或不利于健康，致使身心不安，便将这食物施舍予比库，自己手持饱食之物，饮食修行，他即心满意足，此乃食物因力量满足。又有比库获得大量上等食物，如同衣服一般，具备因缘完备且名声显赫者，施舍给其他比库，自己以剩余食食为生，饮食简朴而满足，此乃食物因品质相当而满足。
Idha pana bhikkhu senāsanaṃ labhati manāpaṃ vā amanāpaṃ vā, so tena neva somanassaṃ na paṭighaṃ uppādeti, antamaso tiṇasanthārakenāpi yathāladdheneva tussati, ayamassa senāsane yathālābhasantoso. Yo pana attano pakativiruddhaṃ vā byādhiviruddhaṃ vā senāsanaṃ labhati, yatthassa vasato aphāsu hoti, so taṃ sabhāgassa bhikkhuno datvā tassa santake sappāyasenāsane vasantopi santuṭṭhova hoti, ayamassa senāsane yathābalasantoso. Aparo mahāpuñño leṇamaṇḍapakūṭāgārādīni bahūni paṇītasenāsanāni labhati, so tāni cīvarādīni viya cirapabbajitabahussutaappalābhigilānānaṃ datvā yattha katthaci vasantopi santuṭṭhova hoti, ayamassa senāsane yathāsāruppasantoso. Yopi, ‘‘uttamasenāsanaṃ nāma pamādaṭṭhānaṃ, tattha nisinnassa thinamiddhaṃ okkamati, niddābhibhūtassa puna paṭibujjhato pāpavitakkā pātubhavantī’’ti paṭisañcikkhitvā tādisaṃ senāsanaṃ pattampi na sampaṭicchati, so taṃ paṭikkhipitvā abbhokāsarukkhamūlādīsu vasantopi santuṭṭhova hoti, ayampissa senāsane yathāsāruppasantoso.
此处比库获得宿处，无论称好或不好，他在其中修持，无喜无怒，即使被蚊虫叮咬，亦能安然入定，此乃居所得如所求而满足。若比库获不适合自身条件或不利健康的宿处，其处所居住环境不佳，他将其施舍给善知识比库，在简陋宿舍安然修住，此乃宿处因力量满足。又有比库获许多福德成就之宽敞精舍、圈舍、卧室等多良好宿处，施舍得自衣服等因缘完备且名声显赫者，自己居于其中，心满意足，此乃居所因品质相当而满足。若有人思惟：“最优良的宿处就是过于安逸之所，但那坐处易招昏沉沉睡，梦魇生恶念始终不散”，念及此便不愿受此宿处，舍弃此所，转而住于草根枯枝茅屋中，心满意足，此亦宿处因品质相当而满足。
Idha pana bhikkhu bhesajjaṃ labhati lūkhaṃ vā paṇītaṃ vā, so yaṃ labhati, teneva santussati, aññaṃ na pattheti, labhantopi na gaṇhāti, ayamassa gilānapaccaye yathālābhasantoso. Yo pana telena atthiko phāṇitaṃ labhati, so taṃ sabhāgassa bhikkhuno datvā tassa hatthato telaṃ gahetvā aññadeva vā pariyesitvā tehi bhesajjaṃ karontopi santuṭṭhova hoti, ayamassa gilānapaccaye yathābalasantoso. Aparo mahāpuñño bahuṃ telamadhuphāṇitādipaṇītabhesajjaṃ labhati, so taṃ cīvaraṃ viya cirapabbajitabahussutaappalābhigilānānaṃ datvā tesaṃ ābhatakena yena kenaci yāpentopi santuṭṭhova hoti. Yo pana ekasmiṃ bhājane muttaharītakaṃ ṭhapetvā ekasmiṃ catumadhuraṃ, ‘‘gaṇha, bhante, yadicchasī’’ti vuccamāno sacassa tesu aññatarenapi rogo vūpasammati, atha muttaharītakaṃ nāma buddhādīhi vaṇṇitanti catumadhuraṃ paṭikkhipitvā muttaharītakeneva bhesajjaṃ karonto paramasantuṭṭhova hoti, ayamassa gilānapaccaye yathāsāruppasantoso.
此处比库获得药物，或劣或良，皆心满意足，身用所得药物以疗病苦，此乃药物得如所求而满足。若比库获得油脂类珍贵药物，将其施舍给善知识比库，自己手持所需油脂，或向他人请求，以此药物疗治伤病，他亦心满意足，此乃药物因力量满足。又有比库得大量珍贵油脂、蜜及名贵药物，施舍给他人，比库们如同衣服一样久经出家且广闻佛法，自己以所致贻药治疗病苦，心满意足。若比库在一餐中放置解毒草药，又添加些甘甜药膳，向喝药比库言：“请您取用，若以此为乐”，此药令其他病苦消散；其后撤掉甘味药，只用解毒草单药治所患病，心极乐满足，此乃药物因品质相当而满足。
Imesaṃ pana paccekaṃ paccayesu tiṇṇaṃ tiṇṇaṃ santosānaṃ yathāsāruppasantosova aggo. Āyasmā puṇṇo ekekasmiṃ paccaye imehi tīhi santosehi santuṭṭho ahosi. Santuṭṭhikathañcāti bhikkhūnampi ca imaṃ santuṭṭhikathaṃ kattāva ahosi.
诸此各别因缘中的三种满足，各自皆为满足之首，恰如脂膏中最上者。具寿比库在每一因缘中皆对这三种满足心生满足。为说明满足，诸比库亦曾作此满足之说明。
Tividhapavivekavaṇṇanā三种远离之解释
Pavivittoti kāyapaviveko cittapaviveko upadhipavivekoti imehi tīhi pavivekehi samannāgato. Tattha eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko paṭikkamati, eko caṅkamamadhiṭṭhāti, eko carati, eko viharatīti ayaṃ kāyapaviveko nāma. Aṭṭha samāpattiyo pana cittapaviveko nāma. Nibbānaṃ upadhipaviveko nāma. Vuttampi hetaṃ – ‘‘kāyapaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ. Cittapaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ. Upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’’nti (mahāni. 57). Pavivekakathanti bhikkhūnampi ca imaṃ pavivekakathaṃ kattā.
所谓清净寂静，是指身之离群，心之离群，及缠累之离群，这三种离群具足。其中一作行走，一作立止，一作坐禅，一作卧具，一作村落乞食，一作退处，一作行路止息，一作四处游行，一作停留住止，此为身体离群名也。八种现象则称为心离群。涅槃别称无缠累之离群。有经中言：“身体离群者，是指断舍身体五欲乐的出家人，心离群者，是净化心识、获大神通的人，无缠累离群者，是没有缠累的圣者。”诸比库用此为离群说明。
Pañcavidhasaṃsaggavaṇṇanā五种交往之解释
Asaṃsaṭṭhoti pañcavidhena saṃsaggena virahito. Savanasaṃsaggo dassanasaṃsaggo samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañcavidho saṃsaggo. Tesu idha bhikkhu suṇāti, ‘‘asukasmiṃ gāme vā nigame vā itthī vā kumārikā vā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā’’ti. So taṃ sutvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ parehi vā kathīyamānaṃ rūpādisampattiṃ attanā vā hasitalapitagītasaddaṃ suṇantassa sotaviññāṇavīthivasena uppanno rāgo savanasaṃsaggo nāma. So anitthigandhapaccekabodhisattassa ca pañcaggaḷaleṇavāsītissadaharassa ca vasena veditabbo –
所谓离缠累，是指与五种缠累分别分别断离。五缠累者，即听觉缠累、见解缠累、言语喧嚷缠累、交合缠累、身体接触缠累。于此，若比库闻“在乡村城邑中，有美女或少女，容貌端正，易于观赏，仪态庄严，色彩美妙鲜艳者”。闻此后，则心沉寂不宁，不能修习出家生活，修行力有障碍，必定退转堕落。彼时或他人说此美女等色相之资具，自己则闻女子之嬉笑歌唱之音，导致心意散乱，此为听觉缠累。观察不善色相而心生分别的眼识，则为见解缠累。此可由不吉祥有欲笑之人的效应与观察而知，亦如独觉菩提萨埵着五种胜净衣，持金饰之夜行者之感受。
Daharo kira ākāsena gacchanto girigāmavāsikammāradhītāya pañcahi kumārīhi saddhiṃ padumasaraṃ gantvā nhatvā padumāni ca pilandhitvā madhurassarena gāyantiyā saddaṃ sutvā kāmarāgena viddho visesā parihāyitvā anayabyasanaṃ pāpuṇi. Idha bhikkhu na heva kho suṇāti, apica kho sāmaṃ passati itthiṃ vā kumāriṃ vā abhirūpaṃ dassanīyaṃ pāsādikaṃ paramāya vaṇṇapokkharatāya samannāgataṃ. So taṃ disvā saṃsīdati visīdati na sakkoti brahmacariyaṃ sandhāretuṃ, sikkhādubbalyaṃ anāvikatvā hīnāyāvattatīti evaṃ visabhāgarūpaṃ olokentassa pana cakkhuviññāṇavīthivasena uppannarāgo dassanasaṃsaggo nāma. So evaṃ veditabbo –
譬如有少少年，游空中，往访山村，与五少女共行，至莲池而戏水，摘莲花并击打，听彼歌声，心映欲火遂断绝，灭绝恶行，愿得安乐。此比库初闻此声，非仅闻之，且眼见少女容貌可观易视，仪态庄严，色彩美妙鲜艳。见此后心沉寂不宁，不能修学出家生活，修行力有障碍，必定堕退。此为不净色身观察而生的眼识烦恼，此为见解缠累。比库当以此觉察之。
Eko kira daharo kāladīghavāpidvāravihāraṃ uddesatthāya gato. Ācariyo tassa antarāyaṃ disvā okāsaṃ na karoti. So punappunnaṃ anubandhati. Ācariyo sace antogāme na carissasi. Dassāmi te uddesanti āha. So sādhūti sampaṭicchitvā uddese niṭṭhite ācariyaṃ vanditvā gacchanto ācariyo me imasmiṃ gāme carituṃ na deti, kiṃ nu kho kāraṇanti cīvaraṃ pārupitvā gāmaṃ pāvisi, ekā kuladhītā pītakavatthaṃ nivāsetvā gehe ṭhitā daharaṃ disvā sañjātarāgā uḷuṅkena yāguṃ āharitvā tassa patte pakkhipitvā nivattitvā mañcake nipajji. Atha naṃ mātāpitaro kiṃ ammāti pucchiṃsu, dvārena gataṃ daharaṃ labhamānā jīvissāmi, alabhamānā marissāmīti. Mātāpitaro vegena gantvā gāmadvāre daharaṃ patvā vanditvā, ‘‘nivattatha, bhante, bhikkhaṃ gaṇhāhī’’ti āhaṃsu. Daharo alaṃ gacchāmīti. Te, ‘‘idaṃ nāma, bhante, kāraṇa’’nti yācitvā – ‘‘amhākaṃ, bhante, gehe ettakaṃ nāma dhanaṃ atthi, ekāyeva no dhītā, tvaṃ no jeṭṭhaputtaṭṭhāne ṭhassasi, sukhena sakkā jīvitu’’nti āhaṃsu. Daharo, ‘‘na mayhaṃ iminā palibodhena attho’’ti anādiyitvāva pakkanto.
有少少年，日久宾宿于池边，欲往访师学法。老师见他来，未予空隙。少年复往，老师谓若不同往，则为不来，且将显示所愿。少年欣然许愿，起身前往，礼敬老师。老师不许其在此乡村行住。何故？少年衣服沾污，进村乞食。有一村家女，持簸箕而在家中，见少年心起好色，携猪鬃及野猪膻气，投掷于衣上。少年跪地呻吟。此时父母问“孩儿何事？”少年已入村，父母行疾至村门，见状跪拜，劝令“还去吧，主人拿乞食”，少年愿随去。父母曰“这是缘故”，乞求曰“我家财产丰厚，女儿唯一，你住长子处，可安乐生活”。少年谢绝，不以其说起身离去。
Mātāpitaro gantvā, ‘‘amma, nāsakkhimhā daharaṃ nivattetuṃ, yaṃ aññaṃ sāmikaṃ icchasi, taṃ labhissasi, uṭṭhehi khāda ca piva cā’’ti āhaṃsu. Sā anicchantī sattāhaṃ nirāhārā hutvā kālamakāsi. Mātāpitaro tassā sarīrakiccaṃ katvā taṃ pītakavatthaṃ dhuravihāre bhikkhusaṅghassa adaṃsu, bhikkhū vatthaṃ khaṇḍākhanḍaṃ katvā bhājayiṃsu. Eko mahallako attano koṭṭhāsaṃ gahetvā kalyāṇīvihāraṃ āgato. Sopi daharo cetiyaṃ vandissāmīti tattheva gantvā divāṭṭhāne nisīdi. Mahallako taṃ vatthakhaṇḍaṃ gahetvā, ‘‘iminā me parissāvanaṃ vicārethā’’ti daharaṃ avoca. Daharo mahāthera ‘‘kuhiṃ laddha’’nti āha. So sabbaṃ pavattiṃ kathesi. So taṃ sutvāva, ‘‘evarūpāya nāma saddhiṃ saṃvāsaṃ nālattha’’nti rāgagginā daḍḍho tattheva kālamakāsi.
父母言“母亲，我们不能令孩儿归还，你欲他归谁，彼将给你。起身有食饮”，女子果断七日饥寒。父母完成其身事，将其衣物交付僧院，僧人分割衣物共享。一大施主持自己的楼阁至善住寺，亦往礼敬少年。少年于白天坐楼阁。施主言“以此为我凉棚”，少年答“得何处？”少年陈述一切经闻。施主闻即复言“汝等不能共居”，少年烈火之毒火，如此于凉棚。
Aññamaññaṃ ālāpasallāpavasena uppannarāgo pana samullapanasaṃsaggo nāma. Bhikkhuno bhikkhuniyā santakaṃ, bhikkhuniyā vā bhikkhussa santakaṃ gahetvā paribhogakaraṇavasena uppannarāgo sambhogasaṃsaggo nāma. So evaṃ veditabbo – maricavaṭṭivihāramahe kira bhikkhūnaṃ satasahassaṃ bhikkhunīnaṃ navutisahassāni eva ahesuṃ. Eko sāmaṇero uṇhayāguṃ gahetvā gacchanto sakiṃ cīvarakaṇṇe ṭhapesi, sakiṃ bhūmiyaṃ. Ekā sāmaṇerī disvā ettha pattaṃ ṭhapetvā yāhīti thālakaṃ adāsi. Te aparabhāge ekasmiṃ bhaye uppanne parasamuddaṃ agamaṃsu. Tesu bhikkhunī puretaraṃ agamāsi. Sā, ‘‘eko kira sīhaḷabhikkhu āgato’’ti sutvā therassa santikaṃ gantvā paṭisanthāraṃ katvā nisinnā, – ‘‘bhante, maricavaṭṭivihāramahakāle tumhe kativassā’’ti pucchi. Tadāhaṃ sattavassikasāmaṇero. Tvaṃ pana kativassāti? Ahaṃ sattavassikasāmaṇerīyeva ekassa sāmaṇerassa uṇhayāguṃ gahetvā gacchantassa pattaṭhapanatthaṃ thālakamadāsinti. Thero, ‘‘ahaṃ so’’ti vatvā thālakaṃ nīharitvā dassesi. Te ettakeneva saṃsaggena brahmacariyaṃ sandhāretuṃ asakkontā dvepi saṭṭhivassakāle vibbhamiṃsu.
彼此无休止漫谈之称为交错的爱欲缠绵。比库与比库尼相互缠结，或比库尼与比库相互缠结，因互相占有以交合相缠，这称为淫欲的结合。应当如此知之——据说在摩里叉树林僧舍，大约有十万比库和九万比库尼。有一比沙玛内拉手持干树枝火，走路时将树枝插在旁人袈裟边，也插在地上。有一比沙玛内莉见此，放下袈裟，说要行礼，并把托盘递给他。后来两人因恐惧来到对岸。比库尼先行来到，对沙玛内拉说：“听说有一位锡兰来的比库到来。”她见上座后前去迎接，坐下问道：“大比库，在摩里叉树林僧舍住了多少年？”他说：“我是一后有七年资历的沙玛内拉。”她说：“你住了多久？”他说：“我是一后有七年的沙玛内尔，特意带干树枝火走路，插托盘用茶碟。”上座说：“我是他。”说完收回托盘示现。因这种交合，两位七十年的比库无法修持戒行而分裂。
Hatthagāhādivasena pana uppannarāgo kāyasaṃsaggo nāma. Tatridaṃ vatthu – mahācetiyaṅgaṇe kira daharabhikkhū sajjhāyaṃ gaṇhanti. Tesaṃ piṭṭhipasse daharabhikkhuniyo dhammaṃ suṇanti. Tatreko daharo hatthaṃ pasārento ekissā daharabhikkhuniyā kāyaṃ chupi. Sā taṃ hatthaṃ gahetvā attano urasmiṃ ṭhapesi, ettakena saṃsaggena dvepi vibbhamitvā gihibhāvaṃ pattā.
借着以象牙、钩子之类器具勾缠而产生的爱欲，称为身体结合。在此情形下，以大寺庙庭院为例，有童年比库们在托钵时互相依靠，旁边的童年比库尼听法教导。其中一童年比库伸出手臂，被一位童年比库尼悄然掩盖其身体。她拿起那只手，放于自己胸中。因这般缠结，两人也失和，终究返归俗人身份。
Gāhagāhakādivaṇṇanā执取与执取者等之解释
Imesu pana pañcasu saṃsaggesu bhikkhuno bhikkhūhi saddhiṃ savanadassanasamullapanasambhogakāyaparāmāsā niccampi hontiyeva, bhikkhunīhi saddhiṃ ṭhapetvā kāyasaṃsaggaṃ sesā kālena kālaṃ honti; tathā upāsakaupāsikāhi saddhiṃ sabbepi kālena kālaṃ honti. Tesu hi kilesuppattito cittaṃ rakkhitabbaṃ. Eko hi bhikkhu gāhagāhako hoti, eko gāhamuttako, eko muttagāhako, eko muttamuttako.
于此五种结合中，比库与比库之间因持戒而结下身心合一的纯净契合，乃至止息烦恼；比库尼之间则因相聚而身心俱有结合，后渐渐脱离；近事男女人间，亦因缘会合而时有联合。于这诸般关系中，要护念心识免生邪染。一人或为家拥手持器具，一人或家外拥用器具，一人外拥内合，一人外外拥合。
Tattha yaṃ bhikkhuṃ manussāpi āmisena upalāpetvā gahaṇavasena upasaṅkamanti, bhikkhupi pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ gāhagāhako nāma. Yaṃ pana manussā vuttanayena upasaṅkamanti, bhikkhu dakkhiṇeyyavasena upasaṅkamati, ayaṃ gāhamuttako nāma. Yassa manussā dakkhiṇeyyavasena cattāro paccaye denti, bhikkhu pupphaphalādīhi upalāpetvā gahaṇavasena upasaṅkamati, ayaṃ muttagāhako nāma. Yassa manussāpi dakkhiṇeyyavasena cattāro paccaye denti, bhikkhupi cūḷapiṇḍapātiyatissatthero viya dakkhiṇeyyavasena paribhuñjati, ayaṃ muttamuttako nāma.
若有比库受世人之物挽拉引接，或受花果等礼物以邀求，则名为家拥手持者。若世人以言语招召，比库以馈赠回礼者，名为家外拥抱者。若世人以馈赠招招引，诸般因缘俱备，比库却因花果等物招请，其名为内拥者。若世人以馈赠为招引，比库如小比库长老般饮食尊贵者，名为外外拥抱者。
Theraṃ kira ekā upāsikā dvādasa vassāni upaṭṭhahi. Ekadivasaṃ tasmiṃ gāme aggi uṭṭhahitvā gehāni jhāpesi. Aññesaṃ kulūpakabhikkhū āgantvā – ‘‘kiṃ upāsike, api kiñci bhaṇḍakaṃ arogaṃ kātuṃ asakkhitthā’’ti paṭisanthāraṃ akaṃsu. Manussā, ‘‘amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgamissatī’’ti āhaṃsu. Theropi punadivase bhikkhācāravelaṃ sallakkhetvāva āgato. Upāsikā koṭṭhacchāyāya nisīdāpetvā bhikkhaṃ sampādetvā adāsi. There bhattakiccaṃ katvā pakkante manussā āhaṃsu – ‘‘amhākaṃ mātu kulūpakatthero bhuñjanavelāyameva āgato’’ti. Upāsikā, ‘‘tumhākaṃ kulūpakā tumhākaṃyeva anucchavikā, mayhaṃ thero mayheva anucchaviko’’ti āha. Āyasmā pana mantāṇiputto imehi pañcahi saṃsaggehi catūhipi parisāhi saddhiṃ asaṃsaṭṭho gāhamuttako ceva muttamuttako ca ahosi. Yathā ca sayaṃ asaṃsaṭṭho, evaṃ bhikkhūnampi taṃ asaṃsaggakathaṃ kattā ahosi.
一位长老有一近事女侍奉十二年。有一日村中起火烧毁房屋，其他族属持斧具相来，问女侍：“亲近女，为何不能救护财物与身体？”人们说：“我们的母亲族里的长老恰在用餐时来到此处。”长老翌日赴所止处持教法时再至。近事女坐于树荫下，供养长老。长老用毕膳食将归，人们再次说：“我们的母亲族长老正值用餐时至。”女答曰：“你们的族长你们自应侍奉，我与这长老是相亲伴侣。”那位尊者满持五种缠结，在四众僧众中坚固无染。既如其独自坚固，诸比库亦如是缠结难解。
Āraddhavīriyoti paggahitavīriyo, paripuṇṇakāyikacetasikavīriyoti attho. Yo hi bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesaṃ nisajjaṃ, nisajjāya uppannakilesaṃ sayanaṃ pāpuṇituṃ na deti, mantena kaṇhasappaṃ uppīḷetvā gaṇhanto viya, amittaṃ gīvāya akkamanto viya ca vicarati, ayaṃ āraddhavīriyo nāma. Thero ca tādiso ahosi. Bhikkhūnampi tatheva vīriyārambhakathaṃ kattā ahosi.
所谓专心勇猛者，即发起坚决的勇猛，意指身心充满的勇猛。若比库外出行脚时，遇有烦恼之所即不许可到达，或烦恼之处卧倒时不许可安坐，心中烦恼烦扰如吞噬黑蛇，四处游走如被刀割，此名专心勇猛。长老亦如是。比库们亦同，发起勇猛之论议修习戒定慧。
Sīlasampannotiādīsu sīlanti catupārisuddhisīlaṃ. Samādhīti vipassanāpādakā aṭṭha samāpattiyo. Paññāti lokiyalokuttarañāṇaṃ. Vimuttīti ariyaphalaṃ. Vimuttiñāṇadassananti ekūnavīsatividhaṃ paccavekkhaṇañāṇaṃ. Thero sayampi sīlādīhi sampanno ahosi bhikkhūnampi sīlādikathaṃ kattā. Svāyaṃ dasahi kathāvatthūhi ovadatīti ovādako. Yathā pana eko ovadatiyeva, sukhumaṃ atthaṃ parivattetvā jānāpetuṃ na sakkoti. Na evaṃ thero. Thero pana tāni dasa kathāvatthūni viññāpetīti viññāpako. Eko viññāpetuṃ sakkoti, kāraṇaṃ dassetuṃ na sakkoti. Thero kāraṇampi sandassetīti sandassako. Eko vijjamānaṃ kāraṇaṃ dasseti, gāhetuṃ pana na sakkoti. Thero gāhetumpi sakkotīti samādapako. Evaṃ samādapetvā pana tesu kathāvatthūsu ussāhajananavasena bhikkhū samuttejetīti samuttejako. Ussāhajāte vaṇṇaṃ vatvā sampahaṃsetīti sampahaṃsako.
关于具戒义等，即具戒品之四净戒。定者，是指由正观产生之八种禅定境界。慧者，谓世间及出世间之智慧。解脱者，为圣果。解脱之识见，即谓一百二十九种审视知识。长老自身亦具足戒法等，是比库护持戒法之师。虽仅一人宣说，难达细微义理而令众知。但长老能宣告此十种义趣。若独宣告，不足显其义理。长老又能示说缘由，谓缘由所显，然未必能摄受。且长老胜任摄受缘由。以此示说诸义趣，令比库生起精进。精进亦次第启发，称为激发者。生起后，说明由此生起，称为称说者。
Pañcalābhavaṇṇanā五种利得之解释
§253
253.Suladdhalābhāti aññesampi manussattabhāvapabbajjādiguṇalābhā nāma honti. Āyasmato pana puṇṇassa suladdhalābhā ete, yassa satthu sammukhā evaṃ vaṇṇo abbhuggatoti attho. Apica apaṇḍitehi vaṇṇakathanaṃ nāma na tathā lābho, paṇḍitehi vaṇṇakathanaṃ pana lābho. Gihī hi vā vaṇṇakathanaṃ na tathā lābho, gihī hi ‘‘vaṇṇaṃ kathessāmī’’ti, ‘‘amhākaṃ ayyo saṇho sakhilo sukhasambhāso, vihāraṃ āgatānaṃ yāgubhattaphāṇitādīhi saṅgahaṃ karotī’’ti kathento avaṇṇameva katheti. ‘‘Avaṇṇaṃ kathessāmī’’ti ‘‘ayaṃ thero mandamando viya abalabalo viya bhākuṭikabhākuṭiko viya natthi iminā saddhiṃ vissāso’’ti kathento vaṇṇameva katheti. Sabrahmacārīhipi satthu parammukhā vaṇṇakathanaṃ na tathā lābho, satthu sammukhā pana atilābhoti imampi atthavasaṃ paṭicca ‘‘suladdhalābhā’’ti āha. Anumassa anumassāti dasa kathāvatthūni anupavisitvā anupavisitvā. Tañca satthā abbhanumodatīti tañcassa vaṇṇaṃ evametaṃ appiccho ca so bhikkhu santuṭṭho ca so bhikkhūti anumodati. Iti viññūhi vaṇṇabhāsanaṃ eko lābho, sabrahmacārīhi eko, satthu sammukhā eko, anumassa anumassa eko, satthārā abbhanumodanaṃ ekoti ime pañca lābhe sandhāya ‘‘suladdhalābhā’’ti āha. Kadācīti kismiñcideva kāle. Karahacīti tasseva vevacanaṃ. Appeva nāma siyā kocideva kathāsallāpoti api nāma koci kathāsamudācāropi bhaveyya. Therena kira āyasmā puṇṇo neva diṭṭhapubbo, nassa dhammakathā sutapubbā. Iti so tassa dassanampi dhammakathampi patthayamāno evamāha.
所谓善缘利益，含有离开俗世而出家诸善法利益。尊者具足之善缘利益，谓有佛亲证称赞之意。无学者言说美善，与无智者阐述不同。随俗人言美，未必实获利，言曰：“我将述美，彼尊者和善、秉直、乐言、欢迎乞食者。”如若无美言，即言不美。言曰：“我将述美，彼长老愚痴、弱小、谨慎若喜凌若。”说者仅说美，实则成相反。正行比库对佛之言称赞亦无益，惟佛所亲证赞，因缘生故谓“善缘利益”。多次见面未入座，不能聆听十义趣。佛亦赞叹其人，谓其具赞誉。此亦为比库之欢喜，称为赞叹。此为妙人美言，一种利益；对正行比库，一种利益；对佛亲证，一种利益；多方欢喜，一种利益；佛之赞叹，一种利益。以此五重利益，称曰“善缘利益”。偶尔在某时，有此语谈。谓不言多余之语。尊者称谓此具足，所闻不曾有过未曾前及。
Cārikādivaṇṇanā游行等之解释
§254
254.Yathābhirantanti yathāajjhāsayaṃ viharitvā. Buddhānañhi ekasmiṃ ṭhāne vasantānaṃ chāyūdakādivipattiṃ vā apphāsukasenāsanaṃ vā, manussānaṃ assaddhādibhāvaṃ vā āgamma anabhirati nāma natthi. Tesaṃ sampattiyā ‘‘idha phāsu viharāmā’’ti abhiramitvā ciravihāropi natthi. Yattha pana tathāgate viharante sattā saraṇesu vā patiṭṭhahanti, sīlāni vā samādiyanti, pabbajanti vā, tato sotāpattimaggādīnaṃ vā pana tesaṃ upanissayo hoti. Tattha buddhā satte tāsu sampattīsu patiṭṭhāpanaajjhāsayena vasanti; tāsaṃ abhāve pakkamanti. Tena vuttaṃ – ‘‘yathāajjhāsayaṃ viharitvā’’ti. Cārikaṃ caramānoti addhānagamanaṃ gacchanto. Cārikā ca nāmesā bhagavato duvidhā hoti turitacārikā ca, aturitacārikā ca.
如若心仪愉悦，于佛所栖处阴凉水池等安乐之所，或因不适而坐之，人众起不信等心，皆不生喜爱。依此功德，称“宜栖息此处”，久不离去。然居于如来处者，若护持圣法，受持戒律，出家修行者，得道初果等法依缘由也。于是佛诸众生依开悟之心栖于此处。若无彼心，则离开。故示以言“依心而栖”。行者之行，谓具时往返之迁徙。行者有二种，速行与缓行。
Tattha dūrepi bodhaneyyapuggalaṃ disvā tassa bodhanatthāya sahasā gamanaṃ turitacārikā nāma. Sā mahākassapapaccuggamanādīsu daṭṭhabbā. Bhagavā hi mahākassapaṃ paccuggacchanto muhuttena tigāvutaṃ maggaṃ agamāsi, āḷavakassatthāya tiṃsayojanaṃ, tathā aṅgulimālassa . Pukkusātissa pana pañcacattālīsayojanaṃ, mahākappinassa vīsayojanasataṃ, khadiravaniyassatthāya satta yojanasatāni agamāsi; dhammasenāpatino saddhivihārikassa vanavāsītissasāmaṇerassa tigāvutādhikaṃ vīsayojanasataṃ.
远处见到应当教诲者，为教诲速行者。此速行者，于大咖萨巴等来迎处见之。世尊曾于来迎大咖萨巴时，瞬间至三十迦倻之路，距离阿拉维卡萨塔三十由旬，距离安古拉山五十四由旬，距离大咖毕那百由旬，距离卡地拉森林七百由旬，距离法军将军信心比库丁萨三十由旬以上。
Ekadivasaṃ kira thero, ‘‘tissasāmaṇerassa santikaṃ, bhante, gacchāmī’’ti āha. Bhagavā, ‘‘ahampi gamissāmī’’ti vatvā āyasmantaṃ ānandaṃ āmantesi – ‘‘ānanda, vīsatisahassānaṃ chaḷabhiññānaṃ ārocehi – ‘bhagavā vanavāsītissasāmaṇerassa santikaṃ gamissatī’’’ti. Tato dutiyadivase vīsatisahassakhīṇāsavaparivuto ākāse uppatitvā vīsayojanasatamatthake tassa gocaragāmadvāre otaritvā cīvaraṃ pārupi. Kammantaṃ gacchamānā manussā disvā, ‘‘satthā, bho, āgato, mā kammantaṃ agamitthā’’ti vatvā āsanāni paññapetvā yāguṃ datvā pānavattaṃ karontā, ‘‘kuhiṃ, bhante, bhagavā gacchatī’’ti daharabhikkhū pucchiṃsu. Upāsakā, na bhagavā aññattha gacchati, idheva tissasāmaṇerassa dassanatthāya āgatoti . Te ‘‘amhākaṃ kira kulūpakattherassa dassanatthāya satthā āgato, no vata no thero oramattako’’ti somanassajātā ahesuṃ.
一日，长老说：“我欲往见弟子提沙。”世尊答云：“我亦同往。”召阿难尊者，说：“阿难，告知二万五千六通，‘世尊当往访林中提沙沙玛内拉。’”翌日，彼二万五千声闻染净已尽，从天而降至百由旬范围林门，著衣，行布施。人见佛行，言：“师来勿去行布施。”布施已毕，幼比库问：“尊者往向何处？”近人答：“佛为见提沙弟子至此。”众生喜悦说：“我等导师当至，非仅长老，乃世尊亲至。”
Atha bhagavato bhattakiccapariyosāne sāmaṇero gāmaṃ piṇḍāya caritvā ‘‘upāsakā mahā bhikkhusaṅgho’’ti pucchi. Athassa te, ‘‘satthā, bhante, āgato’’ti ārocesuṃ, so bhagavantaṃ upasaṅkamitvā piṇḍapātena āpucchi. Satthā tassa pattaṃ hatthena gahetvā, ‘‘alaṃ, tissa, niṭṭhitaṃ bhattakicca’’nti āha. Tato upajjhāyaṃ āpucchitvā attano pattāsane nisīditvā bhattakiccamakāsi. Athassa bhattakiccapariyosāne satthā maṅgalaṃ vatvā nikkhamitvā gāmadvāre ṭhatvā, ‘‘kataro te, tissa, vasanaṭṭhānaṃ gamanamaggo’’ti āha. ‘‘Ayaṃ bhagavā’’ti. Maggaṃ desayamāno purato yāhi tissāti. Bhagavā kira sadevakassa lokassa maggadesako samānopi ‘‘sakalatigāvute magge sāmaṇeraṃ daṭṭhuṃ lacchāmī’’ti taṃ maggadesakamakāsi.
世尊供养事毕后，彼沙玛内拉行乞于村，人问：“居士，大比库僧来否？”答曰：“尊者来。”彼沙玛内拉至佛前，施食并问：“提沙跋阇处如何？”佛说：“提沙，事已毕。”随即问导师处，乃佛止食奉座。事毕，佛赞曰“吉祥”，出村门立，问：“提沙何处？”答：“佛所在处。”佛教导行者之道曰：“提沙！前行斯路。”世尊为天人教授道，堪称“凡天下诸道中最胜之道。
So attano vasanaṭṭhānaṃ gantvā bhagavato vattamakāsi. Atha naṃ bhagavā, ‘‘kataro te, tissa, caṅkamo’’ti pucchitvā tattha gantvā sāmaṇerassa nisīdanapāsāṇe nisīditvā, ‘‘tissa, imasmiṃ ṭhāne sukhaṃ vasasī’’ti pucchi. So āha – ‘‘āma, bhante, imasmiṃ me ṭhāne vasantassa sīhabyagghahatthimigamorādīnaṃ saddaṃ suṇato araññasaññā uppajjati, tāya sukhaṃ vasāmī’’ti. Atha naṃ bhagavā, ‘‘tissa, bhikkhusaṅghaṃ sannipātehi, buddhadāyajjaṃ te dassāmī’’ti vatvā sannipatite bhikkhusaṅghe upasampādetvā attano vasanaṭṭhānameva agamāsīti. Ayaṃ turitacārikā nāma.
那比库前往自己的住处，世尊便为他主持僧团的活动。随后世尊问他：“提萨，你往哪里去？”他前往那里，坐在沙玛内拉坐石上，世尊问他：“提萨，你在这地方安乐地生活吗？”他答说：“是的，尊者，我在此处居住时，听见狮子、豹、象、猛虎等声，于是产生森林的观念，因此安乐地生活。”世尊说：“提萨，我要向你展示比库僧团聚集之处，就是佛陀教法的发出之地。”说完便带他回到自己的住处。这就是所谓“旅行游方”。
Yaṃ pana gāmanigamapaṭipāṭiyā devasikaṃ yojanaḍḍhayojanavasena piṇḍapātacariyādīhi lokaṃ anuggaṇhantassa gamanaṃ, ayaṃ aturitacārikā nāma. Imaṃ pana cārikaṃ caranto bhagavā mahāmaṇḍalaṃ majjhimamaṇḍalaṃ antimamaṇḍalanti imesaṃ tiṇṇaṃ maṇḍalānaṃ aññatarasmiṃ carati. Tattha mahāmaṇḍalaṃ navayojanasatikaṃ, majjhimamaṇḍalaṃ chayojanasatikaṃ, antimamaṇḍalaṃ tiyojanasatikaṃ. Yadā mahāmaṇḍale cārikaṃ caritukāmo hoti, mahāpavāraṇāya pavāretvā pāṭipadadivase mahābhikkhusaṅghaparivāro nikkhamati. Samantā yojanasataṃ ekakolāhalaṃ ahosi, purimaṃ purimaṃ āgatā nimantetuṃ labhanti; itaresu dvīsu maṇḍalesu sakkāro mahāmaṇḍale osarati. Tatra bhagavā tesu tesu gāmanigamesu ekāhaṃ dvīhaṃ vasanto mahājanaṃ āmisapaṭiggahena anuggaṇhanto dhammadānena cassa vivaṭṭūpanissitaṃ kusalaṃ vaḍḍhento navahi māsehi cārikaṃ pariyosāpeti.
然而，行走乡村村落的乞食旅行，距离虽有千万由旬，也是名为“未住游方”。世尊在巡行时，曾在三种圈域之中行走，这三圈为“大圈域”、“中圈域”及“末圈域”。“大圈域”约九百由旬方圆，“中圈域”约六百由旬方圆，“末圈域”约三百由旬方圆。欲于大圈域内游行时，在“大请假日”请假，于行法日早晨由大比库僧团集体出发。周围约百由旬响声喧腾，之前此处众人至此邀致；其他两个圈域对大圈域有敬重。世尊每日在各乡村中止一宿，以其布施庄严赞助，修持善法，九个月完成巡行。
Sace pana antovasse bhikkhūnaṃ samathavipassanā taruṇā hoti, mahāpavāraṇāya apavāretvā pavāraṇāsaṅgahaṃ datvā kattikapuṇṇamāya pavāretvā migasirassa paṭhamadivase mahābhikkhusaṅghaparivāro nikkhamitvā majjhimamaṇḍalaṃ osarati. Aññenapi kāraṇena majjhimamaṇḍale cārikaṃ caritukāmo catumāsaṃ vasitvāva nikkhamati. Vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro majjhimamaṇḍale osarati. Bhagavā purimanayeneva lokaṃ anuggaṇhanto aṭṭhahi māsehi cārikaṃ pariyosāpeti.
如果比库们的止观轻安成熟，在“大请假日”后放假，于十月十五日出发，在四月首日由大比库僧团集体出发，前往中圈域。因其它原因，也有于中圈域在停留四个月后出行。正如上文所说，其他两个圈域以敬意向中圈域致敬。世尊依然如前巡游此俗界，八个月完成巡行。
Sace pana catumāsaṃ vuṭṭhavassassāpi bhagavato veneyyasattā aparipakkindriyā honti, tesaṃ indriyaparipākaṃ āgamayamāno aparampi ekaṃ māsaṃ vā dviticatumāsaṃ vā tattheva vasitvā mahābhikkhusaṅghaparivāro nikkhamati. Vuttanayeneva itaresu dvīsu maṇḍalesu sakkāro antomaṇḍale osarati. Bhagavā purimanayeneva lokaṃ anuggaṇhanto sattahi vā chahi vā pañcahi vā catūhi vā māsehi cārikaṃ pariyosāpeti. Iti imesu tīsu maṇḍalesu yattha katthaci cārikaṃ caranto na cīvarādihetu carati. Atha kho ye duggatā bālā jiṇṇā byādhitā, te kadā tathāgataṃ āgantvā passissanti? Mayi pana cārikaṃ carante mahājano tathāgatadassanaṃ labhissati, tattha keci cittāni pasādessanti, keci mālādīhi pūjessanti, keci kaṭacchubhikkhaṃ dassanti, keci micchādassanaṃ pahāya sammādiṭṭhikā bhavissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyāti evaṃ lokānukampāya cārikaṃ carati.
若四个月的雨季结束时，比库众的根尘尚未成熟，等根尘成熟后还需停留一月至两月半，再由大比库僧团集体出发。其他两个圈域依然以敬意向末圈域致敬。世尊照旧巡游此俗界，七个月、六个月、五个月或四个月完成巡行。于这三圈域中，游行时无论何处，都不因衣钵等器具而停留。若有不善、愚痴、年迈、病苦者，到何时才能相见如来？我巡游时，众生得其如来相见，有的心生欢喜，有的以花等供养，有的示以乞食，有的弃恶见而成正见，因慈悲而游行以利益大众长久安乐。
Apica catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti – jaṅghāvihāravasena sarīraphāsukatthāya, atthuppattikālaṃ abhikaṅkhanatthāya, bhikhūnaṃ sikkhāpadaṃ paññāpanatthāya, tattha tattha paripākagatindriye bodhaneyyasatte bodhanatthāyāti. Aparehipi catūhi kāraṇehi buddhā bhagavanto cārikaṃ caranti – buddhaṃ saraṇaṃ gacchissantīti vā, dhammaṃ saraṇaṃ gacchissantīti vā, saṅghaṃ saraṇaṃ gacchissantīti vā, mahatā dhammavassena catasso parisā santappessāmīti vāti . Aparehi pañcahi kāraṇehi buddhā bhagavanto cārikaṃ caranti – pāṇātipātā viramissantīti vā, adinnādānā… kāmesumicchācārā… musāvādā… surāmerayamajjapamādaṭṭhānā viramissantīti vāti. Aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti – paṭhamajjhānaṃ paṭilabhissantīti vā, dutiyaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilabhissantīti vāti. Aparehi aṭṭhahi kāraṇehi buddhā bhagavanto cārikaṃ caranti – sotāpattimaggaṃ adhigamissantīti vā, sotāpattiphalaṃ…pe… arahattaphalaṃ sacchikarissantīti vāti. Ayaṃ aturitacārikā, sā idha adhippetā. Sā panesā duvidhā hoti nibaddhacārikā, anibaddhacārikā ca. Tattha yaṃ ekasseva bodhaneyyasattassa atthāya gacchati, ayaṃ nibaddhacārikā nāma. Yaṃ pana gāmanigamanagarapaṭipāṭivasena carati, ayaṃ anibaddhacārikā nāma. Esā idha adhippetā.
此外，佛陀行游亦为四种缘故：为身体清净修养行走；为承担传授时机；为宣布比库戒律；为教育成熟根尘之众生。以此四种缘故游行。又有五种缘故：为使众生皈依佛、皈依法、皈依僧以及令广大僧团安乐等，亦因此游行。又有八种缘故：令众比库修止、戒除杀生、不偷盗、邪淫、妄语、饮酒等恶行。又有八种缘故：令众比库获得初禅、次禅等禅定境界。又有八种缘故：使众比库证得入流等圣果。此即为未住游方，其下分为有束游方和无束游方。有束者为为教化特定众生而行，无束者为依乡村市镇来回行走。此处所论即为此。
Senāsanaṃ saṃsāmetvāti senāsanaṃ paṭisāmetvā. Taṃ pana paṭisāmento thero na cūḷapattamahāpatta-cūḷathālakamahāthālaka-paṭṭuṇṇacīvara-dukūlacīvarādīnaṃ bhaṇḍikaṃ katvā sappitelādīnaṃ vā pana ghaṭe pūrāpetvā gabbhe nidahitvā dvāraṃ pidhāya kuñcikamuddikādīni yojāpesi. ‘‘Sace na hoti bhikkhu vā sāmaṇero vā ārāmiko vā upāsako vā, catūsu pāsāṇesu mañce mañcaṃ āropetvā pīṭhe pīṭhaṃ āropetvā cīvaravaṃse vā cīvararajjuyā vā upari puñjaṃ katvā dvāravātapānaṃ thaketvā pakkamitabba’’nti (cūḷava. 361) vacanato pana nevāsikaṃ bhikkhuṃ āpucchanamattakeneva paṭisāmesi.
“凑合住宿”意为集会住宿。宿众比库不打开小僧伽服、袈裟等经文中记载的衣物包、布袋等器具，也不开仓妥放置盛器等物；入室后关闭门扉，扣上锁扣。若无比库、沙玛内拉、外住者或居士时，应在四面石头上铺床，并叠放座垫或堆积袈裟之类，遮挡门缝防风，方才离开。此为对不外出比库的住宿方式的简要说明。
Yena sāvatthi tena cārikaṃ pakkāmīti satthu dassanakāmo hutvā yena disābhāgena sāvatthi tena pakkāmi. Pakkamanto ca na suddhodanamahārājassa ārocāpetvā sappitelamadhuphāṇitādīni gāhāpetvā pakkanto. Yūthaṃ pahāya nikkhanto pana mattahatthī viya, asahāyakicco sīho viya, pattacīvaramattaṃ ādāya ekakova pakkāmi. Kasmā panesa pañcasatehi attano antevāsikehi saddhiṃ rājagahaṃ agantvā idāni nikkhantoti? Rājagahaṃ kapilavatthuto dūraṃ saṭṭhiyojanāni, sāvatthi pana pañcadasa. Satthā rājagahato pañcacattālīsayojanaṃ āgantvā sāvatthiyaṃ viharati, idāni āsanno jātoti sutvā nikkhamīti akāraṇametaṃ. Buddhānaṃ santikaṃ gacchanto hi esa yojanasahassampi gaccheyya, tadā pana kāyaviveko na sakkā laddhunti. Bahūhi saddhiṃ gamanakāle hi ekasmiṃ gacchāmāti vadante eko idheva vasāmāti vadati. Ekasmiṃ vasāmāti vadante eko gacchāmāti vadati. Tasmā icchiticchitakkhaṇe samāpattiṃ appetvā nisīdituṃ vā phāsukasenāsane kāyavivekaṃ laddhuṃ vā na sakkā hoti, ekakassa pana taṃ sabbaṃ sulabhaṃ hotīti tadā agantvā idāni pakkāmi.
以什么样的方式从舍卫城开始旅行呢？即怀念见到佛陀之心，凭借舍卫城所在的方位，从舍卫城出发。出发时，并未向尸陀罗大国王报告，也未带上酒、蜂蜜、乳膏等物，单独出发。像大象断绝伴侣离去，像狮子独自行走，无助无援，不带多余衣物，仅携带袈裟，一人单独上路。为何这位与其本国境内约五百名同伴一同前往拘尸那城，之后说今已出发？拘尸那城离舍卫城约六十由旬，舍卫城却只有十五由旬。佛陀从拘尸那城前往舍卫城四十五由旬路程居住，听闻“如今时机将至”遂出发，这不是无缘无故的。靠近佛陀处，即使行程达到千由旬，身心解脱尚不能得。多人同行时有人说“我们在此行走”，有人说“我们住在此地”；说“住在某处”的人，其实有人在行走。故意想达到某一时刻，要么达到境界要么坐下休息，身心解脱皆不可得，但对于一人而言十分容易。因此出发后说“现在出发”是合适的。
Cārikaṃcaramānoti ettha kiñcāpi ayaṃ cārikā nāma mahājanasaṅgahatthaṃ buddhānaṃyeva labbhati, buddhe upādāya pana ruḷhīsaddena sāvakānampi vuccati kilañjādīhi kataṃ bījanampi tālavaṇṭaṃ viya. Yena bhagavāti sāvatthiyā avidūre ekasmiṃ gāmake piṇḍāya caritvā katabhattakicco jetavanaṃ pavisitvā sāriputtattherassa vā mahāmoggallānattherassa vā vasanaṭṭhānaṃ gantvā pāde dhovitvā makkhetvā pānīyaṃ vā pānakaṃ vā pivitvā thokaṃ vissamitvā satthāraṃ passissāmīti cittampi anuppādetvā ujukaṃ gandhakuṭipariveṇameva agamāsi. Therassa hi satthāraṃ daṭṭhukāmassa aññena bhikkhunā kiccaṃ natthi. Tasmā rāhulaṃ vā ānandaṃ vā gahetvā okāsaṃ kāretvā satthāraṃ passissāmīti evampi cittaṃ na uppādesi.
所谓旅行，即随处行走。在这里所谓旅行者，指的是由广大群众集结而成，专门为佛陀效力者。对佛陀执着的人，用粗鲁的声音对弟子说，说弟子就像树上的种子一样。佛陀意欲前往舍卫城不远某村，为布施而行乞，完成乞食任务，进入祇树给孤独园，到达沙利长老或大目连长老的住所，洗脚、洗净脚后，饮水或饮料，扫除微尘，心中无所障碍，径直进入香气环绕的木屋。长老确实想见佛陀，没有其他比库承担此任务。故此不携带罗睺罗或阿难，等待因缘成熟时见佛陀，心中无所期待。
Thero hi sayameva buddhasāsane vallabho rañño saṅgāmavijayamahāyodho viya. Yathā hi tādisassa yodhassa rājānaṃ daṭṭhukāmassa aññaṃ sevitvā dassanakammaṃ nāma natthi; vallabhatāya sayameva passati. Evaṃ theropi buddhasāsane vallabho, tassa aññaṃ sevitvā satthudassanakiccaṃ natthīti pāde dhovitvā pādapuñchanamhi puñchitvā yena bhagavā tenupasaṅkami. Bhagavāpi ‘‘paccūsakāleyeva mantāṇiputto āgamissatī’’ti addasa. Tasmā gandhakuṭiṃ pavisitvā sūcighaṭikaṃ adatvāva darathaṃ paṭippassambhetvā uṭṭhāya nisīdi. Thero kavāṭaṃ paṇāmetvā gandhakuṭiṃ pavisitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Dhammiyā kathāyāti bhagavā dhammiṃ kathaṃ kathento cūḷagosiṅgasutte (ma. ni. 1.325 ādayo) tiṇṇaṃ kulaputtānaṃ sāmaggirasānisaṃsaṃ kathesi; sekkhasutte (ma. ni. 2.22 ādayo) āvasathānisaṃsaṃ, ghaṭikārasutte (ma. ni. 2.282 ādayo) satipaṭilābhikaṃ pubbenivāsappaṭisaṃyuttakathaṃ; raṭṭhapālasutte (ma. ni. 2.304) cattāro dhammuddese, selasutte (ma. ni. 2.396 ādayo) pānakānisaṃsakathaṃ , upakkilesasutte (ma. ni. 3.236 ādayo) bhaguttherassa dhammakathaṃ kathento ekībhāve ānisaṃsaṃ kathesi. Imasmiṃ pana rathavinīte āyasmato puṇṇassa kathento dasakathāvatthunissayaṃ anantanayaṃ nāma dassesi puṇṇa, ayampi appicchakathāyeva santosakathāyevāti. Paṭisambhidāpattassa sāvakassa velante ṭhatvā mahāsamudde hatthappasāraṇaṃ viya ahosi.
长老自身就如战争时期国王所珍视的武士。就像这样的武士，没有别的见面仪式，只凭国王厚爱而受见。长老在佛法中亦如是，未有他人能代替他亲自觐见佛陀。他洗脚、擦足后，凭借佛陀的加持递进。佛陀曾预言：“曼陀尼子必将在不久到来时至此。”于是，长老进入香气屋，关闭木门，安坐调伏身心。长老打开门进入香气房，向佛陀致敬后，坐于一侧。佛陀以正法语言与之交谈，谈及三位家族子弟之间的和睦，出家聆听法要，前往祇树给孤独园所发生的事。长老在车站向尊贵的富纳长老述说十种经典事，并宣说内在满足的悦乐之语。等到弟子彻觉时，站立如大海般心胸广阔。
Yena andhavananti tadā kira pacchābhatte jetavanaṃ ākiṇṇaṃ hoti, bahū khattiyabrāhmaṇādayo jetavanaṃ osaranti; rañño cakkavattissa khandhāvāraṭṭhānaṃ viya hoti, na sakkā pavivekaṃ labhituṃ. Andhavanaṃ pana padhānagharasadisaṃ pavivittaṃ, tasmā yenandhavanaṃ tenupasaṅkami. Kasmā pana mahāthere na addasa? Evaṃ kirassa ahosi – ‘‘sāyanhasamaye āgantvā mahāthere disvā puna dasabalaṃ passissāmi, evaṃ mahātherānaṃ ekaṃ upaṭṭhānaṃ bhavissati, satthu dve bhavissanti, tato satthāraṃ vanditvā mama vasanaṭṭhānameva gamissāmī’’ti.
当时所谓盲人村，是指晚上祇树给孤独园被围困之时，很多王族婆罗门等众人聚集祇树园，宛如国王的城门难以自主撤离，无法得到清静隐逸。盲人村是山洞形状的广阔洞穴，因此去盲人村拜见。为何长老未曾看到？于是事情发生如下：“入夜时分到达，见到长老。将再见十位武士，将有一位专责侍奉长老。之后，长老拜辞后，去往我的住处。”
Sattavisuddhipañhavaṇṇanā七清净问之解释
§256
256.Abhiṇhaṃ kittayamāno ahosīti punappunaṃ vaṇṇaṃ kittayamāno vihāsi. Thero kira tato paṭṭhāya divase divase saṅghamajjhe ‘‘puṇṇo kira nāma mantāṇiputto catūhi parisāhi saddhiṃ asaṃsaṭṭho, so dasabalassa dassanatthāya āgamissati; kacci nu kho maṃ adisvāva gamissatī’’ti theranavamajjhimānaṃ satikaraṇatthaṃ āyasmato puṇṇassa guṇaṃ bhāsati. Evaṃ kirassa ahosi – ‘‘mahallakabhikkhū nāma na sabbakālaṃ antovihāre honti; guṇakathāya panassa kathitāya yo ca naṃ bhikkhuṃ passissati; so āgantvā ārocessatī’’ti. Athāyaṃ therasseva saddhivihāriko taṃ āyasmantaṃ mantāṇiputtaṃ pattacīvaramādāya gandhakuṭiṃ pavisantaṃ addasa. Kathaṃ pana naṃ esa aññāsīti? Puṇṇa, puṇṇāti vatvā kathentassa bhagavato dhammakathāya aññāsi – ‘‘ayaṃ so thero, yassa me upajjhāyo abhiṇhaṃ kittayamāno hotī’’ti. Iti so āgantvā therassa ārocesi. Nisīdanaṃ ādāyāti nisīdanaṃ nāma sadasaṃ vuccati avāyimaṃ. Thero pana cammakhaṇḍaṃ gahetvā agamāsi. Piṭṭhito piṭṭhitoti pacchato pacchato. Sīsānulokīti yo unnataṭṭhāne piṭṭhiṃ passanto ninnaṭṭhāne sīsaṃ passanto gacchati, ayampi sīsānulokīti vuccati. Tādiso hutvā anubandhi. Thero hi kiñcāpi saṃyatapadasaddatāya accāsanno hutvā gacchantopi padasaddena na bādhati, ‘‘nāyaṃ sammodanakālo’’ti ñatvā pana na accāsanno, andhavanaṃ nāma mahantaṃ, ekasmiṃ ṭhāne nilīnaṃ apassantena, āvuso puṇṇa, puṇṇāti aphāsukasaddo kātabbo hotīti nisinnaṭṭhānajānanatthaṃ nātidūre hutvā sīsānulokī agamāsi. Divāvihāraṃ nisīdīti divāvihāratthāya nisīdi.
二百五十六。反复被赞誉，有人反复赞美他。长老从此时起每天居于僧团中，名为富纳曼陀尼子，常与四众僧侣和合，等待十位武士来参见他。长老在年轻者中有名望，为此有人谈论富纳的美德。他说道：“年轻僧侣不常在外旅行，论其品德，如有人不见他，待其到来再报告。”于是，有善于信仰修行的长老，看见这位富纳曼陀尼子，拿起袈裟进入香气屋。怎么可能不认识他？称呼为富纳谈论佛陀的教法，知道这就是《小摩诃僧祇律》中提及的人物。于是那人赶到长老身边报告。进座时，称进座为坐下称呼，不敬称。长老拿着浣衣离开。后面跟随者紧随其后。所谓“仰望头颅”，指立于高处俯视或立于低处仰望头。如此人一旦有站立语言即使行走也不妨碍他，知道此时不是交谈时间后，不做回应。盲人村是指一处隐匿之地，富纳静坐于不远处，俯视头部进入。日间外出散步，坐下是为了走路休息。
Tattha āyasmāpi puṇṇo udiccabrāhmaṇajacco, sāriputtattheropi. Puṇṇattheropi suvaṇṇavaṇṇo, sāriputtattheropi. Puṇṇattheropi arahattaphalasamāpattisamāpanno, sāriputtattheropi. Puṇṇattheropi kappasatasahassaṃ abhinīhārasampanno, sāriputtattheropi kappasatasahassādhikaṃ ekamasaṅkhyeyyaṃ. Puṇṇattheropi paṭisambhidāpatto mahākhīṇāsavo, sāriputtattheropi. Iti ekaṃ kanakaguhaṃ paviṭṭhā dve sīhā viya, ekaṃ vijambhanabhūmiṃ otiṇṇā dve byagghā viya, ekaṃ supupphitasālavanaṃ paviṭṭhā dve chaddantanāgarājāno viya, ekaṃ simbalivanaṃ paviṭṭhā dve supaṇṇarājāno viya, ekaṃ naravāhanayānaṃ abhiruḷhā dve vessavaṇā viya, ekaṃ paṇḍukambalasilaṃ abhinisinnā dve sakkā viya, ekavimānabbhantaragatā dve hāritamahābrahmāno viya ca te dvepi brāhmaṇajaccā dvepi suvaṇṇavaṇṇā dvepi samāpattilābhino dvepi abhinīhārasampannā dvepi paṭisambhidāpattā mahākhīṇāsavā ekaṃ vanasaṇḍaṃ anupaviṭṭhā taṃ vanaṭṭhānaṃ sobhayiṃsu.
那里有尊贵的富纳，出身北方婆罗门家族，沙利长老亦是。富纳长老肤色金黄，沙利长老亦然。富纳长老已成阿拉汉，达成圣果，沙利长老亦然。富纳长老拥有百千百万次轮回的历劫成就，沙利长老超过亿万次。富纳长老具足通达智慧，断尽重烦恼，沙利长老亦然。于是他们像两只狮子守护一处金银洞穴，像两只老虎横渡丛林，像两只盖翼之王鸟盘踞茂密树林，像两只载人战车般强悍的雷神，像两只横卧的青蛙坚实如石，像两位宏伟庄严的大梵天神。这两位婆罗门族长，金色肤色，高度成就，绳断烦恼，通达慧觉，庄严环绕丛林，使丛林生辉。
Bhagavati no, āvuso, brahmacariyaṃ vussatīti, āvuso, kiṃ amhākaṃ bhagavato santike āyasmatā brahmacariyaṃ vussatīti? Idaṃ āyasmā sāriputto tassa bhagavati brahmacariyavāsaṃ jānantopi kathāsamuṭṭhāpanatthaṃ pucchi. Purimakathāya hi appatiṭṭhitāya pacchimakathā na jāyati, tasmā evaṃ pucchi. Thero anujānanto ‘‘evamāvuso’’ti āha. Athassa pañhavissajjanaṃ sotukāmo āyasmā sāriputto ‘‘kiṃ nu kho āvuso sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vussatī’’ti paṭipāṭiyā satta visuddhiyo pucchi. Tāsaṃ vitthārakathā visuddhimagge vuttā. Āyasmā pana puṇṇo yasmā catupārisuddhisīlādīsu ṭhitassāpi brahmacariyavāso matthakaṃ na pāpuṇāti, tasmā, ‘‘no hidaṃ, āvuso’’ti sabbaṃ paṭikkhipi.
世尊啊，尊者啊，世尊所修持的出家生活是七年吗？尊者啊，这世尊所修持的出家生活究竟是几年？这尊者沙利竭陀是问此问题，为了启发讲说，虽然他明白世尊所住的出家生活。因为前段话不牢靠，后段话无法成立，所以才如是问。长老允许后说：『是的，尊者』。继而尊者沙利竭陀为了启发智慧，依次又问：『尊者，世尊为了清净戒品行究竟修行七净行吗？』这七净行的详细讲说已在清净之道中陈述。尊者具足者，虽立于四无染净戒等处，然其出家生活未达目的，因此说：『不是如此，尊者』，将此全部驳回。
Kimatthaṃcarahāvusoti yadi sīlavisuddhiādīnaṃ atthāya brahmacariyaṃ na vussati, atha kimatthaṃ vussatīti pucchi. Anupādāparinibbānatthaṃ kho, āvusoti ettha anupādāparinibbānaṃ nāma appaccayaparinibbānaṃ. Dvedhā upādānāni gahaṇūpādānañca paccayūpādānañca. Gahaṇūpādānaṃ nāma kāmupādānādikaṃ catubbidhaṃ, paccayūpādānaṃ nāma avijjāpaccayā saṅkhārāti evaṃ vuttapaccayā. Tattha gahaṇūpādānavādino ācariyā anupādāparinibbānanti catūsu upādānesu aññatarenāpi kañci dhammaṃ aggahetvā pavattaṃ arahattaphalaṃ anupādāparinibbānanti kathenti. Tañhi na ca upādānasampayuttaṃ hutvā kañci dhammaṃ upādiyati, kilesānañca parinibbutante jātattā parinibbānanti vuccati. Paccayūpādānavādino pana anupādāparinibbānanti appaccayaparinibbānaṃ. Paccayavasena anuppannaṃ asaṅkhataṃ amatadhātumeva anupādāparinibbānanti kathenti. Ayaṃ anto, ayaṃ koṭi, ayaṃ niṭṭhā. Appaccayaparinibbānaṃ pattassa hi brahmacariyavāso matthakaṃ patto nāma hoti, tasmā thero ‘‘anupādāparinibbānattha’’nti āha. Atha naṃ anuyuñjanto āyasmā sāriputto ‘‘kiṃ nu kho, āvuso, sīlavisuddhi anupādāparinibbāna’’nti puna pucchaṃ ārabhi.
尊者啊，若为清净戒品行等目的，世尊并非修行出家生活，那麽究竟为何而修呢？这里所谓出家生活，是为了无取灭度。无取灭度又称非依止灭度。取有二种，对法的依止取有称为紧抓的执取，对因缘的依止取有称为因缘执取。主张紧抓依止灭度者，即指于四种执取中舍弃一切执取而成阿拉汉果，谓为无取灭度。因缘依止灭度者谓为非因缘灭度。因缘取灭度者谓其灭度因缘条件渐消失，离散如实之无为无生灭的不生法为非因缘灭度。此就是究竟、终极、结局。得无取灭度者即得出家生活之目的，因此尊者说：「为无取灭度之意。」然后尊者沙利竭陀又追问：「尊者，清净戒是否即无取灭度？」
§258
258. Theropi sabbaparivattesu tatheva paṭikkhipitvā pariyosāne dosaṃ dassento sīlavisuddhiṃ ce, āvusotiādimāha. Tattha paññapeyyāti yadi paññapeyya. Saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññapeyyāti saṅgahaṇadhammameva niggahaṇadhammaṃ sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti attho. Ñāṇadassanavisuddhiyaṃ pana sappaccayadhammameva appaccayadhammaṃ saṅkhatadhammameva asaṅkhatadhammanti paññapeyyāti ayameva attho gahetabbo. Puthujjano hi, āvusoti ettha vaṭṭānugato lokiyabālaputhujjano daṭṭhabbo. So hi catupārisuddhisīlamattassāpi abhāvato sabbaso aññatra imehi dhammehi. Tena hīti yena kāraṇena ekacce paṇḍitā upamāya atthaṃ jānanti, tena kāraṇena upamaṃ te karissāmīti attho.
长老（这位）在所有诸法的轮转中同样被驳斥，最后显示了烦恼（不存在），说『若是诸法轮转者，则为清净戒。』其中说『若能显示者』。显示无执著灭度即是汇集法，即依止法，是表依止法，是合成法，是非合成法的意思。于智慧现见清净时，即能分别为表依止法、合成法、非合成法，此即其义。初学者，即循世俗轮转之愚痴凡夫，亦当了知此理。因其不具足四无染净戒等，而存有除此之外之诸法，于是以此因缘，一些智者以比喻知其义，为此缘故，亦将以比喻为尔等说此义。
Sattarathavinītavaṇṇanā七车譬喻之解释
§259
259.Sattarathavinītānīti vinītaassājāniyayutte satta rathe. Yāvadeva, cittavisuddhatthāti , āvuso, ayaṃ sīlavisuddhi nāma, yāvadeva, cittavisuddhatthā. Cittavisuddhatthāti nissakkavacanametaṃ. Ayaṃ panettha attho, yāvadeva, cittavisuddhisaṅkhātā atthā, tāva ayaṃ sīlavisuddhi nāma icchitabbā. Yā pana ayaṃ cittavisuddhi, esā sīlavisuddhiyā attho, ayaṃ koṭi, idaṃ pariyosānaṃ, cittavisuddhiyaṃ ṭhitassa hi sīlavisuddhikiccaṃ kataṃ nāma hotīti. Esa nayo sabbapadesu.
『七轮的礼仪』是指包含礼仪的七辆车。说『直到心清净为止』，尊者啊，这就是所谓清净戒。所谓心清净，这里说话出于习惯，此处意谓名为心清净的目的，有了此方可称为清净戒。此心清净即为清净戒之义。这就是终止。心清净者，成此清净戒之事已成，谓其已成。此法说适用于所有方面。
Idaṃ panettha opammasaṃsandanaṃ – rājā pasenadi kosalo viya hi jarāmaraṇabhīruko yogāvacaro daṭṭhabbo. Sāvatthinagaraṃ viya sakkāyanagaraṃ, sāketanagaraṃ viya nibbānanagaraṃ, rañño sākete vaḍḍhiāvahassa sīghaṃ gantvā pāpuṇitabbassa accāyikassa kiccassa uppādakālo viya yogino anabhisametānaṃ catunnaṃ ariyasaccānaṃ abhisamayakiccassa uppādakālo. Satta rathavinītāni viya satta visuddhiyo, paṭhamaṃ rathavinītaṃ āruḷhakālo viya sīlavisuddhiyaṃ ṭhitakālo, paṭhamarathavinītādīhi dutiyādīni āruḷhakālo viya sīlavisuddhiādīhi cittavisuddhiādīsu ṭhitakālo. Sattamena rathavinītena sākete antepuradvāre oruyha uparipāsāde ñātimittagaṇaparivutassa surasabhojanaparibhogakālo viya yogino ñāṇadassanavisuddhiyā sabbakilese khepetvā dhammavarapāsādaṃ āruyha paropaṇṇāsakusaladhammaparivārassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nirodhasayane nisinnassa lokuttarasukhānubhavanakālo daṭṭhabbo.
这里以比喻佐证——如同国王巴谢那帝是恐死怕老的瑜伽行者，应当迅速到达的舍卫城，如同萨咖城、沙盖城是成就涅槃之城，国王巴谢那帝速至近郊，应当做的事情已到开始阶段，如同未接触四圣谛真理修行之瑜伽行者是其开始阶段。七轮礼仪也如七清净行，第一礼仪是出家阶段，是修行清净戒的开始阶段；第二礼仪等是清净戒等乃至心清净等的阶段。第七礼仪在沙盖城外的城门口，环绕亲戚朋友群，犹如美食盛宴般，瑜伽行者以智慧现见清净，除尽诸垢，登上法塔，成为他人贤良法的伴侣，以涅槃为依归，得到涅槃之果的成就，坐于涅槃床上，已得到超越世间之乐。
Iti āyasmantaṃ puṇṇaṃ dasakathāvatthulābhiṃ dhammasenāpatisāriputtatthero satta visuddhiyo pucchi. Āyasmā puṇṇo dasa kathāvatthūni vissajjesi. Evaṃ pucchanto pana dhammasenāpati kiṃ jānitvā pucchi, udāhu ajānitvā? Titthakusalo vā pana hutvā visayasmiṃ pucchi, udāhu atitthakusalo hutvā avisayasmiṃ? Puṇṇattheropi ca kiṃ jānitvā vissajjesi, udāhu ajānitvā? Titthakusalo vā pana hutvā visayasmiṃ vissajjesi, udāhu atitthakusalo hutvā avisayeti? Jānitvā titthakusalo hutvā visaye pucchīti hi vadamāno dhammasenāpatiṃyeva vadeyya. Jānitvā titthakusalo hutvā visaye vissajjesīti vadamāno puṇṇattheraṃyeva vadeyya. Yañhi visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. Yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. Tadaminā nayena veditabbaṃ.
至此尊者具足者回答了关于十个讲题的殊胜内容。尊者具足者证实了这十个讲题。由此询问，法军长官又问：『什么是知道了才问，什么是不知道而问？』渎法人是否因此问法，什么是不渎法人因而问？尊者具足者又如何知道而回答？法军长官应以知道而问，尊者具足者应以知道而答。于已说尽的清净行简略讲述，于简略讲述的清净行详尽解说。此法义当被如此辨明。
Visuddhīsu hi ekā sīlavisuddhi cattāri kathāvatthūni hutvā āgatā appicchakathā santuṭṭhikathā asaṃsaggakathā, sīlakathāti. Ekā cittavisuddhi tīṇi kathāvatthūni hutvā āgatā – pavivekakathā, vīriyārambhakathā, samādhikathāti, evaṃ tāva yaṃ visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. Kathāvatthūsu pana ekā paññākathā pañca visuddhiyo hutvā āgatā – diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti, evaṃ yaṃ kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ. Tasmā sāriputtatthero satta visuddhiyo pucchanto na aññaṃ pucchi, dasa kathāvatthūniyeva pucchi. Puṇṇattheropi satta visuddhiyo vissajjento na aññaṃ vissajjesi, dasa kathāvatthūniyeva vissajjesīti. Iti ubhopete jānitvā titthakusalā hutvā visayeva pañhaṃ pucchiṃsu ceva vissajjesuṃ cāti veditabbo.
关于清净有一，谓品行清净，有四种义理成就后而来者：分别是非贪欲之语，满足之语，无相应之语，即此为品行之语。又有一曰心清净，具三种义理成就而来者：分别是离欲分别语、精进起发语、定境语。如此略说于清净之中，则广说于义理之里。义理中亦有一为智慧之语，含五重清净而现：分别是见净、疑断净、道迹智示净、修道智示净、智慧观净。 故此，尊者沙利子在发问七重清净时不问其他，唯问十义理。尊者富那亦放弃七重清净不放弃十义理。由此二人分别善知教外法，专问答于所问之处，亦能答于所答之处，此理应知。
§260
260.Ko nāmo āyasmāti na thero tassa nāmaṃ na jānāti. Jānantoyeva pana sammodituṃ labhissāmīti pucchi. Kathañca panāyasmantanti idaṃ pana thero sammodamāno āha. Mantāṇiputtoti mantāṇiyā brāhmaṇiyā putto. Yathā tanti ettha tanti nipātamattaṃ, yathā sutavatā sāvakena byākātabbā, evameva byākatāti ayamettha saṅkhepattho. Anumassa anumassāti dasa kathāvatthūni ogāhetvā anupavisitvā. Celaṇḍupakenāti ettha celaṃ vuccati vatthaṃ, aṇḍupakaṃ cumbaṭakaṃ. Vatthacumbaṭakaṃ sīse katvā āyasmantaṃ tattha nisīdāpetvā pariharantāpi sabrahmacārī dassanāya labheyyuṃ, evaṃ laddhadassanampi tesaṃ lābhāyevāti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi. Evaṃ apariharantena hi pañhaṃ vā pucchitukāmena dhammaṃ vā sotukāmena ‘‘thero kattha ṭhito kattha nisinno’’ti pariyesantena caritabbaṃ hoti. Evaṃ pariharantā pana icchiticchitakkhaṇeyeva sīsato oropetvā mahārahe āsane nisīdāpetvā sakkā honti pañhaṃ vā pucchituṃ dhammaṃ vā sotuṃ. Iti aṭṭhānaparikappena abhiṇhadassanassa upāyaṃ dassesi.
此处有云：“尊者者，非指长老，长老亦不知其名”。此言目的是为使能称呼称赞。又问尊者为何称尊者时，答曰：‘曼陀尼子’，指曼陀尼女婆罗门之子。谓此如同足下言语，由语音构成，正如弟子听闻应知，故此即为此略说。‘应顺’者，采纳讲述十义理，虽未坐下。‘切兰都帕肯’指‘切兰都’，即恤布，‘帕肯’为袈裟。故以袈裟遮盖头部，请尊者坐下，同行人得以瞻仰见法，示以此处安座阁下臻法之道。如此不取袈裟者，或怀疑或意迟疑，则不敢问答。若取着袈裟而坐于大长老宝座可问亦可听。由此立处巧方便，以演示住处众生勤修。
Sāriputtoti ca pana manti sāriyā brāhmaṇiyā puttoti ca pana evaṃ maṃ sabrahmacārī jānanti. Satthukappenāti satthusadisena. Iti ekapadeneva āyasmā puṇṇo sāriputtattheraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi. Therassa hi imasmiṃ ṭhāne ekantadhammakathikabhāvo pākaṭo ahosi. Amaccañhi purohitaṃ mahantoti vadamāno rājasadisoti vadeyya, goṇaṃ hatthippamāṇoti, vāpiṃ samuddappamāṇoti, ālokaṃ candimasūriyālokappamāṇoti, ito paraṃ etesaṃ mahantabhāvakathā nāma natthi. Sāvakampi mahāti vadanto satthupaṭibhāgoti vadeyya, ito paraṃ tassa mahantabhāvakathā nāma natthi. Iccāyasmā puṇṇo ekapadeneva theraṃ candamaṇḍalaṃ āhacca ṭhapento viya ukkhipi.
“沙利子者”为曼陀尼女婆罗门之子，此为俗称；亦谓同道可知以此名通达。“萨突卡潘”者，谓“由师所许之人”。于是单字一言，尊者富那似鸣起月轮掷立，意谓此处以一处净法充满，广布明显。未曾有他长老辩论，随谈帝王有多少随论，如大象大小、江河深广、日月光辉，及彼皆非长辈之所长。即弟子虽纷纷言说，实则为师所涵摄，长老之上无他辩者。故尊者富那者，一语似投月轮彰示权威。
Ettakampi no nappaṭibhāseyyāti paṭisambhidāpattassa appaṭibhānaṃ nāma natthi. Yā panāyaṃ upamā āhaṭā, taṃ na āhareyyāma, atthameva katheyyāma. Upamā hi ajānantānaṃ āharīyatīti ayamettha adhippāyo. Aṭṭhakathāyaṃ pana idampi paṭikkhipitvā upamā nāma buddhānampi santike āharīyati, theraṃ panesa apacāyamāno evamāhāti.
此理即不会再多解释，谓已熟知论辨中无未解之处。此处云：不采比喻，唯谈实义。谓众生若无知则应收此比喻。此亦是一种后记。论中虽非绝对，然仍言比喻可由佛陀处得。当时尊者不敬则云如此。
Anumassa anumassa pucchitāti dasa kathāvatthūni ogāhetvā ogāhetvā pucchitā. Kiṃ pana pañhassa pucchanaṃ bhāriyaṃ, udāhu vissajjananti? Uggahetvā pucchanaṃ no bhāriyaṃ, vissajjanaṃ pana bhāriyaṃ. Sahetukaṃ vā sakāraṇaṃ katvā pucchanampi vissajjanampi bhāriyameva. Samanumodiṃsūti samacittā hutvā anumodiṃsu. Iti yathānusandhināva desanā niṭṭhitāti.
“应顺应顺之问”谓聚持十义理而问。何谓重问？譬如说释答？虽聚持但不即重问，释答才繁重。此故依因缘选伴而问答一致。并同意赞成。此理相因果明说至此。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除戏论中部注疏
Rathavinītasuttavaṇṇanā niṭṭhitā. · 车譬喻经之解释完毕。
5. Nivāpasuttavaṇṇanā5. 饵经之解释
§261
261.Evaṃme sutanti nivāpasuttaṃ. Tattha nevāpikoti yo migānaṃ gahaṇatthāya araññe tiṇabījāni vapati ‘‘idaṃ tiṇaṃ khādituṃ āgate mige sukhaṃ gaṇhissāmī’’ti. Nivāpanti vappaṃ. Nivuttanti vapitaṃ. Migajātāti migaghaṭā. Anupakhajjāti anupavisitvā. Mucchitāti taṇhāmucchanāya mucchitā, taṇhāya hadayaṃ pavisitvā mucchanākāraṃ pāpitāti attho. Madaṃ āpajjissantīti mānamadaṃ āpajjissanti. Pamādanti vissaṭṭhasatibhāvaṃ. Yathākāmakaraṇīyā bhavissantīti yathā icchissāma, tathā kātabbā bhavissanti. Imasmiṃ nivāpeti imasmiṃ nivāpaṭṭhāne. Ekaṃ kira nivāpatiṇaṃ nāma atthi nidāghabhaddakaṃ, taṃ yathā yathā nidāgho hoti, tathā tathā nīvāravanaṃ viya meghamālā viya ca ekagghanaṃ hoti, taṃ luddakā ekasmiṃ udakaphāsukaṭṭhāne kasitvā vapitvā vatiṃ katvā dvāraṃ yojetvā rakkhanti. Atha yadā mahānidāghe sabbatiṇāni sukkhāni honti, jivhātemanamattampi udakaṃ dullabhaṃ hoti, tadā migajātā sukkhatiṇāni ceva purāṇapaṇṇāni ca khādantā kampamānā viya vicarantā nivāpatiṇassa gandhaṃ ghāyitvā vadhabandhanādīni agaṇayitvā vatiṃ ajjhottharantā pavisanti. Tesañhi nivāpatiṇaṃ ativiya piyaṃ hoti manāpaṃ. Nevāpiko te disvā dve tīṇi divasāni pamatto viya hoti, dvāraṃ vivaritvā tiṭṭhati. Antonivāpaṭṭhāne tahiṃ tahiṃ udakaāvāṭakāpi honti, migā vivaṭadvārena pavisitvā khāditamattakaṃ pivitamattakameva katvā pakkamanti, punadivase kiñci na karontīti kaṇṇe cālayamānā khāditvā pivitvā ataramānā gacchanti, punadivase koci kiñci kattā natthīti yāvadatthaṃ khāditvā pivitvā maṇḍalagumbaṃ pavisitvā nipajjanti. Luddakā tesaṃ pamattabhāvaṃ jānitvā dvāraṃ pidhāya samparivāretvā koṭito paṭṭhāya koṭṭetvā gacchanti, evaṃ te tasmiṃ nivāpe nevāpikassa yathākāmakaraṇīyā bhavanti.
此谓二六〇经中故事。软声细语“涅瓦皮”视作村名，意为森林放置谷粮处。以期野猪饭食安适来生。这里“涅瓦皮”尤指临时植物饲料之藏。野猪出没不进深林，而是周边安居。此处以灯火、风雨等喻谷仓。谷仓守护者用水源、庇护建立防御。大时节干燥如火，水源稀少，野猪得以安居。它食野地草果停留，不理繁乱猎捕，乃因涅瓦皮是其极爱之处。窥视者三日不理门扉，野猪依次出入。此处水源小池，有食饮之处，隔三差五入林。窥探者识别疏忽，紧闭门窗，反反复复捕猎，野猪亦随意安然滞留。此为比喻讲因缘，众生依赖安稳之处而养护慧命。
§262
262.Tatra, bhikkhaveti, bhikkhave, tesu migajātesu. Paṭhamā migajātāti, migajātā paṭhamadutiyā nāma natthi. Bhagavā pana āgatapaṭipāṭivasena kappetvā paṭhamā, dutiyā, tatiyā , catutthāti nāmaṃ āropetvā dassesi. Iddhānubhāvāti yathākāmaṃ kattabbabhāvato; vasībhāvoyeva hi ettha iddhīti ca ānubhāvoti ca adhippeto.
262.此处，「bhikkhave」是对比库们的称呼，意指那些如野兽一般出生的人们。所谓「第一野兽生」，即是指野兽生的第一类和第二类并无明确名称。但世尊以来去的真实经历为依据，将之分为第一、第二、第三和第四类，并加以命名。所谓「神通体验」，是指依凭随心所欲发动神通之能；而「统御状态」则特指这里神通及体验之力皆具备的状态。
§263
263.Bhayabhogāti bhayena bhogato. Balavīriyanti aparāparaṃ sañcaraṇavāyodhātu, sā parihāyīti attho.
263.「畏怖体验」意谓因恐惧而生的体验力。所谓「勇力」，即指不同次第的流动气息能量，这能力带有消除作用，故称为「去除」。
§264
264.Upanissāya āsayaṃ kappeyyāmāti anto nipajjitvā khādantānampi bhayameva, bāhirato āgantvā khādantānampi bhayameva, mayaṃ pana amuṃ nivāpaṭṭhānaṃ nissāya ekamante āsayaṃ kappeyyāmāti cintayiṃsu. Upanissāyaāsayaṃ kappayiṃsūti luddakā nāma na sabbakālaṃ appamattā honti. Mayaṃ tattha tattha maṇḍalagumbesu ceva vatipādesu ca nipajjitvā etesu mukhadhovanatthaṃ vā āhārakiccakaraṇatthaṃ vā pakkantesu nivāpavatthuṃ pavisitvā khāditamattaṃ katvā amhākaṃ vasanaṭṭhānaṃ pavisissāmāti nivāpavatthuṃ upanissāya gahanesu gumbavatipādādīsu āsayaṃ kappayiṃsu. Bhuñjiṃsūti vuttanayena luddakānaṃ pamādakālaṃ ñatvā sīghaṃ sīghaṃ pavisitvā bhuñjiṃsu. Ketabinoti sikkhitakerāṭikā. Iddhimantāti iddhimanto viya. Parajanāti yakkhā. Ime na migajātāti. Āgatiṃ vā gatiṃ vāti iminā nāma ṭhānena āgacchanti, amutra gacchantīti idaṃ nesaṃ na jānāma. Daṇḍavākarāhīti daṇḍavākarajālehi. Samantā sappadesaṃ anuparivāresunti atimāyāvino ete, na dūraṃ gamissanti, santikeyeva nipannā bhavissantīti nivāpakkhettassa samantā sappadesaṃ mahantaṃ okāsaṃ anuparivāresuṃ. Addasaṃsūti evaṃ parivāretvā vākarajālaṃ samantato cāletvā olokentā addasaṃsu. Yattha teti yasmiṃ ṭhāne te gāhaṃ agamaṃsu, taṃ ṭhānaṃ addasaṃsūti attho.
264.「依凭」谓依赖之意。若为依凭，则念头会消退，而对被吞食者虽生恐惧，出外回来时仍恐惧。我们则借助某个巢穴依凭，思想依着巢穴安全而偏安的想法。此处的“依凭巢穴”是指泥龟，它们并非时时刻刻都警觉，我们在各处的竹笼和树根下潜藏，进入洞穴作饮食用，并借此居住空间。所谓食用，是因洞穴是泥龟等警觉者清楚其警戒时间，故会迅速进入并取食。所谓「结草」，即指修习结草工夫之人。「有神通者」，谓具足神通者。所谓「域外」，即夜叉。以上这些并非指野兽生。至于「来去」，即指借此地而往来的行动，但这里尚不知其具体去处。所谓「捕捉粘网」，是用粘网捕捉猎物。这些粘网从四面八方包围区域，吸引这些必须长期停留并临近洞穴的动物，因而不会远去，当它们临近时被困。以此安营四周布置粘网，四面包围并缓缓移动时，他们可以观察并看到动物们停留处。
§265
265.Yaṃnūna mayaṃ yattha agatīti te kira evaṃ cintayiṃsu – ‘‘anto nipajjitvā anto khādantānampi bhayameva, bāhirato āgantvā khādantānampi santike vasitvā khādantānampi bhayameva, tepi hi vākarajālena parikkhipitvā gahitāyevā’’ti, tena tesaṃ etadahosi – ‘‘yaṃnūna mayaṃ yattha nevāpikassa ca nevāpikaparisāya ca agati avisayo, tattha tattha seyyaṃ kappeyyāmā’’ti. Aññe ghaṭṭessantīti tato tato dūrataravāsino aññe ghaṭṭessanti. Te ghaṭṭitā aññeti tepi ghaṭṭitā aññe tato dūrataravāsino ghaṭṭessanti. Evaṃ imaṃnivāpaṃ nivuttaṃ sabbaso migajātā parimuccissantīti evaṃ imaṃ amhehi nivuttaṃ nivāpaṃ sabbe migaghaṭā migasaṅghā vissajjessanti pariccajissanti. Ajjhupekkheyyāmāti tesaṃ gahaṇe abyāvaṭā bhaveyyāmāti; yathā tathā āgacchantesu hi taruṇapotako vā mahallako vā dubbalo vā yūthaparihīno vā sakkā honti laddhuṃ, anāgacchantesu kiñci natthi. Ajjhupekkhiṃsu kho, bhikkhaveti evaṃ cintetvā abyāvaṭāva ahesuṃ.
265.我们思量这些动物们如此——“它们潜入洞穴，洞穴中也恐惧被吞食，外出回来时，虽然靠近而食，也因被粘网包围而无法逃脱”，由此我们想出方便法门，即对那些未居洞穴及其未居洞穴伙伴的动物设立区域，让它们在各处安眠休息。有些住得远的群体会迁入这区域。那些已经被捕的及未被捕的动物也会随即进入这些新区域。如此一来，所有的野兽群体都会被这区域收摄，并渐渐离散和消失。所谓「安忍」，即在其藏身之地不受干扰。因为年轻巢穴被破坏，强壮或虚弱、孤单或成群结队的动物总能找到落脚处，未到的则无处可去。它们于是忍耐等待，我们正是因思此而获得安忍。
§267
267.Amuṃnivāpaṃ nivuttaṃ mārassa amūni ca lokāmisānīti ettha nivāpoti vā lokāmisānīti vā vaṭṭāmisabhūtānaṃ pañcannaṃ kāmaguṇānametaṃ adhivacanaṃ. Māro na ca bījāni viya kāmaguṇe vapento āhiṇḍati, kāmaguṇagiddhānaṃ pana upari vasaṃ vatteti, tasmā kāmaguṇā mārassa nivāpā nāma honti. Tena vuttaṃ – ‘‘amuṃ nivāpaṃ nivuttaṃ mārassā’’ti. Na parimucciṃsu mārassa iddhānubhāvāti mārassa vasaṃ gatā ahesuṃ, yathākāmakaraṇīyā. Ayaṃ saputtabhariyapabbajjāya āgataupamā.
267.此名为“此窝点”，被魔鬼及恶世居民所控制，意指五种欲界特质的支配。魔非如种子般直接撒播欲界特质，而是如火焰在欲界特质头上流转，因此称为魔的窝点。经云：“此窝点为魔所占。”意谓未得解脱者为魔所缠绕，任其随欲妄为。这是为有妻及再入出家的人的比喻。
§268
268.Cetovimutti parihāyīti ettha cetovimutti nāma araññe vasissāmāti uppannaajjhāsayo; so parihāyīti attho. Tathūpame ahaṃ ime dutiyeti ayaṃ brāhmaṇadhammikapabbajjāya upamā. Brāhmaṇā hi aṭṭhacattālīsavassāni komārabrahmacariyaṃ caritvā vaṭṭupacchedabhayena paveṇiṃ ghaṭayissāmāti dhanaṃ pariyesitvā bhariyaṃ gahetvā agāramajjhe vasantā ekasmiṃ putte jāte ‘‘amhākaṃ putto jāto vaṭṭaṃ na ucchinnaṃ paveṇi ghaṭitā’’ti puna nikkhamitvā pabbajanti vā tameva vā sa’kalattavāsaṃ vasanti.
268.所谓“心的解脱离弃”，即指森中修行者因生起觉悟或观念而弃绝世法。此亦有比喻，如我所说“第二”，此喻指婆罗门出家礼。婆罗门察觉行童童贞操了四十八年，因恐失守戒律欲投河自尽，亦踰越其住处一旦，有子得知后曰：“我子于我家出生，庄稼田未被砍割，尚未入河。”之后出家，或在同一村落内生活。
§269
269.Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṃsūti purimā viya tepi mārassa iddhānubhāvā na mucciṃsu; yathākāmakaraṇīyāva ahesuṃ. Kiṃ pana te akaṃsūti? Gāmanigamarājadhāniyo osaritvā tesu tesu ārāmauyyānaṭṭhānesu assamaṃ māpetvā nivasantā kuladārake hatthiassarathasippādīni nānappakārāni sippāni sikkhāpesuṃ. Iti te vākarajālena tatiyā migajātā viya mārassa pāpimato diṭṭhijālena parikkhipitvā yathākāmakaraṇīyā ahesuṃ.
如是，诸比库啊，连第三类的沙门婆罗门亦未得解脱，昔日亦如是，诸人不曾解脱魔的神通感应，依其所欲而为。何以故？这些人离开乡村、市镇、国都，在各处园林树林树下，使不平等心安住，聚集门下弟子，教导各种技艺，种种手艺，努力训练。由此，他们如同第三类恶象的子嗣，被魔这恶人为之设下邪见的网罗，依其所欲而为。
§270
270.Tathūpameahaṃ ime catuttheti ayaṃ imassa sāsanassa upamā āhaṭā.
我如是说，此即本教法的第四种比喻。
§271
271.Andhamakāsi māranti na mārassa akkhīni bhindi. Vipassanāpādakajjhānaṃ samāpannassa pana bhikkhuno imaṃ nāma ārammaṇaṃ nissāya cittaṃ vattatīti māro passituṃ na sakkoti. Tena vuttaṃ – ‘‘andhamakāsi māra’’nti. Apadaṃ vadhitvā māracakkhunti teneva pariyāyena yathā mārassa cakkhu apadaṃ hoti nippadaṃ, appatiṭṭhaṃ, nirārammaṇaṃ, evaṃ vadhitvāti attho. Adassanaṃ gato pāpimatoti teneva pariyāyena mārassa pāpimato adassanaṃ gato. Na hi so attano maṃsacakkhunā tassa vipassanāpādakajjhānaṃ samāpannassa bhikkhuno ñāṇasarīraṃ daṭṭhuṃ sakkoti. Paññāya cassa disvā āsavā parikkhīṇā hontīti maggapaññāya cattāri ariyasaccāni disvā cattāro āsavā parikkhīṇā honti. Tiṇṇo loke visattikanti loke sattavisattabhāvena visattikāti evaṃ saṅkhaṃ gataṃ. Atha vā ‘‘visattikāti kenaṭṭhena visattikā? Visatāti visattikā visaṭāti visattikā, vipulāti visattikā, visālāti visattikā, visamāti visattikā, visakkatīti visattikā, visaṃ haratīti visattikā, visaṃvādikāti visattikā, visamūlāti visattikā, visaphalāti visattikā, visaparibhogāti visattikā, visālā vā pana sā taṇhā rūpe sadde gandhe rase phoṭṭhabbe’’ti (mahāni. 3; cūḷani. mettagūmāṇavapucchāniddesa 22, khaggavisāṇasuttaniddesa 124) visattikā. Evaṃ visattikāti saṅkhaṃ gataṃ taṇhaṃ tiṇṇo nittiṇṇo uttiṇṇo. Tena vuccati – ‘‘tiṇṇo loke visattika’’nti.
魔并非眼盲者，其眼未被破坏。然已获观慧勤精进禅定成就的比库，心依此缘，是名心所依，魔不能瞻视。故有言："魔乃盲眼者"。此言非真，譬如失去眼目者的暗喻。此比喻意指魔的眼目失去所依、破坏、无所依住，因被摧毁。无见者即失明者，亦比喻魔之恶者失明。实则魔不能以其肉眼看见修得观慧勤精进禅定的比库的智慧之体。彼见慧明，烦恼尽灭，由得道智见四圣谛，见四圣谛即四烦恼灭。曰："已脱离世间者，即为脱离七十二染污之一百八十四染污者"。或问："脱离者谓何？"此脱离即彼欲、不净之欲、无限之欲、广大之欲、不正之欲、不调之欲、欲所摄取之意、欲所言说之意、欲之根源意、欲所果报意、欲所享用意、广大欲也。此脱离者即谓尽、离、超越。是故谓之“脱离世间者”。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Nivāpasuttavaṇṇanā niṭṭhitā. · 《诱饵经》注释完毕。
6. Pāsarāsisuttavaṇṇanā6. 《罗网聚经》注释
§272
272.Evaṃme sutanti pāsarāsisuttaṃ. Tattha sādhu mayaṃ, āvusoti āyācantā bhaṇanti. Ete kira pañcasatā bhikkhū janapadavāsino ‘‘dasabalaṃ passissāmā’’ti sāvatthiṃ anuppattā. Satthudassanaṃ pana etehi laddhaṃ, dhammiṃ kathaṃ na tāva suṇanti. Te satthugāravena ‘‘amhākaṃ, bhante , dhammakathaṃ kathethā’’ti vattuṃ na sakkonti. Buddhā hi garū honti, ekacāriko sīho migarājā viya, pabhinnakuñjaro viya, phaṇakataāsīviso viya, mahāaggikkhandho viya ca durāsadā vuttampi cetaṃ –
如此等即所谓巴萨拉悉多经所说。众人闻此，称善赞叹，说：“这些五百多比库，普居村野，‘我等当得十力’，得未入沙瓦提城。于此得见世尊，闻法后，何况不闻者？彼等随顺师教，因资受用，无法说皆圣道之理。彼等以尊重师长，言‘尊者啊，请为我们说法’者不能胜任。佛实为尊长，一独来者，如兽王狮子，如夜叉犀象，如大火团，不凡难驯，此心释说：
‘‘Āsīviso yathā ghoro, migarājāva kesarī;
“如猛禽为猛，狮王为狮，
Nāgova kuñjaro dantī, evaṃ buddhā durāsadā’’ti.
如犀象之牙，佛亦难驯...”。
Evaṃ durāsadaṃ satthāraṃ te bhikkhū sayaṃ yācituṃ asakkontā āyasmantaṃ ānandaṃ yācamānā ‘‘sādhu mayaṃ, āvuso’’ti āhaṃsu.
如是，彼时诸比库因不能亲自向尊敬的阿难尊者乞求，便向他请求说：「善哉！诸位好友。」
Appeva nāmāti api nāma labheyyātha. Kasmā pana thero te bhikkhū ‘‘rammakassa brāhmaṇassa assamaṃ upasaṅkameyyāthā’’ti āha? Pākaṭakiriyatāya. Dasabalassa hi kiriyā therassa pākaṭā hoti; jānāti thero, ‘‘ajja satthā jetavane vasitvā pubbārāme divāvihāraṃ karissati; ajja pubbārāme vasitvā jetavane divāvihāraṃ karissati; ajja ekakova piṇḍāya pavisissati; ajja bhikkhusaṅghaparivuto imasmiṃ kāle janapadacārikaṃ nikkhamissatī’’ti. Kiṃ panassa evaṃ jānanatthaṃ cetopariyañāṇaṃ atthīti? Natthi. Anumānabuddhiyā pana katakiriyāya nayaggāhena jānāti. Yañhi divasaṃ bhagavā jetavane vasitvā pubbārāme divāvihāraṃ kātukāmo hoti, tadā senāsanaparikkhārabhaṇḍānaṃ paṭisāmanākāraṃ dasseti, thero sammajjanisaṅkārachaḍḍanakādīni paṭisāmeti. Pubbārāme vasitvā jetavanaṃ divāvihārāya āgamanakālepi eseva nayo.
「即使有名，也未必能得到名字。何以长老称这些比库说：‘当亲近那位贤善婆罗门拉玛卡’？此乃明证之作。因为长老有十种力量，其行事昭然若揭。长老知晓：‘今日世尊将住于祇园林中，白天于早林间修行；今日于早林住后，又将回祇园昼间修行；今日甚至仅独自一人入托钵；今日时，有比库僧团环绕，将出巡城邑乡村。’如此知晓，是何智慧？非心识之上的超智。乃因推理才识，凭借因缘情势，识知此事。当天尊欲于祇园林由早林间回归昼间修行时，即显现寝具器具的收敛形态，长老由此断除疑虑，起信坚定。由早林返回祇园昼间修行之时，也依此为法。
Yadā pana ekako piṇḍāya pavisitukāmo hoti, tadā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā dvāraṃ pidhāya phalasamāpattiṃ appetvā nisīdati. Thero ‘‘ajja bhagavā bodhaneyyabandhavaṃ disvā nisinno’’ti tāya saññāya ñatvā ‘‘ajja, āvuso, bhagavā ekako pavisitukāmo, tumhe bhikkhācārasajjā hothā’’ti bhikkhūnaṃ saññaṃ deti. Yadā pana bhikkhusaṅghaparivāro pavisitukāmo hoti, tadā gandhakuṭidvāraṃ upaḍḍhapidahitaṃ katvā phalasamāpattiṃ appetvā nisīdati, thero tāya saññāya ñatvā pattacīvaraggahaṇatthāya bhikkhūnaṃ saññaṃ deti. Yadā janapadacārikaṃ nikkhamitukāmo hoti, tadā ekaṃ dve ālope atirekaṃ bhuñjati, sabbakālaṃ caṅkamanañcāruyha aparāparaṃ caṅkamati, thero tāya saññāya ñatvā ‘‘bhagavā, āvuso, janapadacārikaṃ caritukāmo, tumhākaṃ kattabbaṃ karothā’’ti bhikkhūnaṃ saññaṃ deti.
当世尊仅独自入托钵时，必先洗净身躯，进入熏香室，关闭门扉，收敛食器，安然入座。长老因见此情，知觉心生，便向诸比库告示说：“今日世尊欲独自入托钵，大家应具备比库恭敬之态。”当比库僧团一同行入时，长老因观察熏香室门关闭、收敛食器之状况而知觉，指示诸比库，为迎接取衣食器而庄重备礼。当世尊将巡行乡邑时，则有一或两名比库先行食供，长老知觉示诸比库：“世尊欲巡行乡邑，你们应当勤行应尽之事。”
Bhagavā paṭhamabodhiyaṃ vīsati vassāni anibaddhavāso ahosi, pacchā pañcavīsati vassāni abbokiṇṇaṃ sāvatthiṃyeva upanissāya vasanto ekadivase dve ṭhānāni paribhuñjati. Jetavane rattiṃ vasitvā punadivase bhikkhusaṅghaparivuto dakkhiṇadvārena sāvatthiṃ piṇḍāya pavisitvā pācīnadvārena nikkhamitvā pubbārāme divāvihāraṃ karoti. Pubbārāme rattiṃ vasitvā punadivase pācīnadvārena sāvatthiṃ piṇḍāya pavisitvā dakkhiṇadvārena nikkhamitvā jetavane divāvihāraṃ karoti. Kasmā? Dvinnaṃ kulānaṃ anukampāya. Manussattabhāve ṭhitena hi anāthapiṇḍikena viya aññena kenaci, mātugāmattabhāve ṭhitāya ca visākhāya viya aññāya itthiyā tathāgataṃ uddissa dhanapariccāgo kato nāma natthi, tasmā bhagavā tesaṃ anukampāya ekadivase imāni dve ṭhānāni paribhuñjati. Tasmiṃ pana divase jetavane vasi, tasmā thero – ‘‘ajja bhagavā sāvatthiyaṃ piṇḍāya caritvā sāyanhakāle gattāni parisiñcanatthāya pubbakoṭṭhakaṃ gamissati; athāhaṃ gattāni parisiñcitvā ṭhitaṃ bhagavantaṃ yācitvā rammakassa brāhmaṇassa assamaṃ gahetvā gamissāmi. Evamime bhikkhū bhagavato sammukhā labhissanti dhammakathaṃ savanāyā’’ti cintetvā te bhikkhū evamāha.
世尊于初次觉悟后，曾无拘束地住了二十年；后来又为止住三十五年，依止于舍卫城，仅一日内食用两处。夜宿祇园林，白天在比库僧团陪同下，从南门入舍卫城托钵乞食，行乞后从西门出行至早林区修行；又于早林夜宿，翌日由西门入城乞食，继由南门回祇园昼行。为何？为慈悲两大家族众生。世间如同给予孤独长者阿难般的关怀，或如同维萨卡夫人为如来财物奉献的女子，世尊为慈悲故一日内周游两处。当天尊居于祇园时，长老念虑：“今日世尊将于舍卫城乞食，傍晚时代为涂抹身躯，将携带涂身器具出门；待涂抹完毕，即将亲至贤善婆罗门拉玛卡处乞食，后方可归去。诸比库今日必得契机亲近世尊，听闻正法。”诸比库皆承此念而言。
Migāramātupāsādoti visākhāya pāsādo. Sā hi migārena seṭṭhinā mātuṭṭhāne ṭhapitattā migāramātāti vuccati. Paṭisallānā vuṭṭhitoti tasmiṃ kira pāsāde dvinnaṃ mahāsāvakānaṃ sirigabbhānaṃ majjhe bhagavato sirigabbho ahosi. Thero dvāraṃ vivaritvā antogabbhaṃ sammajjitvā mālākacavaraṃ nīharitvā mañcapīṭhaṃ paññapetvā satthu saññaṃ adāsi. Satthā sirigabbhaṃ pavisitvā dakkhiṇena passena sato sampajāno sīhaseyyaṃ upagamma darathaṃ paṭippassambhetvā uṭṭhāya phalasamāpattiṃ appetvā nisīditvā sāyanhasamaye tato vuṭṭhāsi. Taṃ sandhāya vuttaṃ ‘‘paṭisallānā vuṭṭhito’’ti.
“鹿母所依之处”者，即所谓维萨卡之所依楼阁。维萨卡由富吏鹿舍造楼，故名为鹿母楼。称为戒净者所依处，是因为该楼有两大长老的圣胁间，实际为尊者席位。长老开门进入内室，整顿袈裟，筑安床席，以敬重尊者。世尊进入圣胁处后，安静而警觉，坐于狮子席上，心意安详修禅，安坐以待食供，至傍晚时起。此故称“戒净住处”。
Parisiñcitunti yo hi cuṇṇamattikādīhi gattāni ubbaṭṭento mallakamuṭṭhādīhi vā ghaṃsanto nhāyati, so nhāyatīti vuccati. Yo tathā akatvā pakatiyāva nhāyati, so parisiñcatīti vuccati. Bhagavatopi sarīre tathā haritabbaṃ rajojallaṃ nāma na upalimpati, utuggahaṇatthaṃ pana bhagavā kevalaṃ udakaṃ otarati. Tenāha – ‘‘gattāni parisiñcitu’’nti. Pubbakoṭṭhakoti pācīnakoṭṭhako.
“涂身”者，谓以细沙与泥巴等物清洗身躯，或以棕榈叶等轻细之物擦拭沐浴，谓之沐浴。若不如此，仅以水简单冲洗，则称为“涂抹”。世尊身体亦当如此洗净，而不染污血迹，且为断除垢污，世尊单以水洗而已。故曰“涂抹身躯”。“涂身器具”指后门侧具。
Sāvatthiyaṃ kira vihāro kadāci mahā hoti kadāci khuddako. Tathā hi so vipassissa bhagavato kāle yojaniko ahosi, sikhissa tigāvuto, vessabhussa aḍḍhayojaniko, kakusandhassa gāvutappamāṇo, koṇāgamanassa aḍḍhagāvutappamāṇo, kassapassa vīsatiusabhappamāṇo, amhākaṃ bhagavato kāle aṭṭhakarīsappamāṇo jāto. Tampi nagaraṃ tassa vihārassa kadāci pācīnato hoti, kadāci dakkhiṇato, kadāci pacchimato, kadāci uttarato. Jetavane gandhakuṭiyaṃ pana catunnaṃ mañcapādānaṃ patiṭṭhitaṭṭhānaṃ acalameva.
据说沙瓦提的寺院，有时宏大，有时简小。正如当时的世尊毗婆尸时代，寺院长达数由旬，释迦时代达三由旬，韦萨婆时代约半由旬，迦拘沙那时代约一由旬，拘那含王时代约半由旬，迦萨巴时代约二十五由旬，我们时代的世尊寺院约十八由旬。那座城市围绕寺院，有时在西边，有时在南边，有时在西边，有时在北边。揭柝林中的甘达库提则是四张床脚所立之处，位置坚固不动。
Cattāri hi acalacetiyaṭṭhānāni nāma mahābodhipallaṅkaṭṭhānaṃ isipatane dhammacakkappavattanaṭṭhānaṃ saṅkassanagaradvāre devorohaṇakāle sopānassa patiṭṭhaṭṭhānaṃ mañcapādaṭṭhānanti. Ayaṃ pana pubbakoṭṭhako kassapadasabalassa vīsatiusabhavihārakāle pācīnadvāre koṭṭhako ahosi. So idānipi pubbakoṭṭhakotveva paññāyati. Kassapadasabalassa kāle aciravatī nagaraṃ parikkhipitvā sandamānā pubbakoṭṭhakaṃ patvā udakena bhinditvā mahantaṃ udakarahadaṃ māpesi samatitthaṃ anupubbagambhīraṃ. Tattha ekaṃ rañño nhānatitthaṃ, ekaṃ nāgarānaṃ, ekaṃ bhikkhusaṅghassa, ekaṃ buddhānanti evaṃ pāṭiyekkāni nhānatitthāni honti ramaṇīyāni vippakiṇṇarajatapaṭṭasadisavālikāni. Iti bhagavā āyasmatā ānandena saddhiṃ yena ayaṃ evarūpo pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṃ . Athāyasmā ānando udakasāṭikaṃ upanesi. Bhagavā rattadupaṭṭaṃ apanetvā udakasāṭikaṃ nivāsesi. Thero dupaṭṭena saddhiṃ mahācīvaraṃ attano hatthagatamakāsi. Bhagavā udakaṃ otari. Sahotaraṇenevassa udake macchakacchapā sabbe suvaṇṇavaṇṇā ahesuṃ. Yantanālikāhi suvaṇṇarasadhārānisiñcamānakālo viya suvaṇṇapaṭapasāraṇakālo viya ca ahosi. Atha bhagavato nhānavattaṃ dassetvā nhatvā paccuttiṇṇassa thero rattadupaṭṭaṃ upanesi. Bhagavā taṃ nivāsetvā vijjulatāsadisaṃ kāyabandhanaṃ bandhitvā mahācīvaraṃ antantena saṃharitvā padumagabbhasadisaṃ katvā upanītaṃ dvīsu kaṇṇesu gahetvā aṭṭhāsi. Tena vuttaṃ – ‘‘pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsī’’ti.
所谓四处坚固之地，即大菩提寝床所在、仙人堕处佛陀转法轮所立之地、桑迦城门天人升天台阶立处、以及床脚所立之地。这是早期迦萨巴时代二十五由旬长寺院西门四处坚固之地。现今仍称为西门坚固之地。迦萨巴时代晚期，曾沉江放水绕城，挖大水渠，筑造堤防和深水闸。那里有国王洗浴处、城民洗浴处、比库僧团洗浴处和诸佛洗浴处，皆景色宜人，犹如白银珠宝垂挂的林间鸟巢。于是世尊与长老阿难一同前往，要用身体沾水浇洒。阿难持水瓢盛水，世尊打开夜衣，入座水边。长老阿难披夜衣披袈裟藏匿双手，世尊将水拨开。水中鱼、龟都呈现金色，宛如金珠泉涌、流光溢彩。世尊沐浴完毕，将夜衣披回，缠结腰带，收好袈裟，捧着莲花般的水面，站立。传说曰："早期寺院曾以水浇体，净洁沐浴，单袈裟遮身，站立之状。"
Evaṃ ṭhitassa pana bhagavato sarīraṃ vikasitakamaluppalasaraṃ sabbapāliphullaṃ pāricchattakaṃ tārāmarīcivikasitaṃ ca gaganatalaṃ siriyā avahasamānaṃ viya virocittha. Byāmappabhāparikkhepavilāsinī cassa dvattiṃsavaralakkhaṇamālā ganthetvā ṭhapitā dvattiṃsacandamālā viya, dvattiṃsasūriyamālā viya, paṭipāṭiyā ṭhapitā dvattiṃsacakkavatti dvattiṃsadevarājā dvattiṃsamahābrahmāno viya ca ativiya virocittha, vaṇṇabhūmināmesā. Evarūpesu ṭhānesu buddhānaṃ sarīravaṇṇaṃ vā guṇavaṇṇaṃ vā cuṇṇiyapadehi vā gāthāhi vā atthañca upamāyo ca kāraṇāni ca āharitvā paṭibalena dhammakathikena pūretvā kathetuṃ vaṭṭatīti evarūpesu ṭhānesu dhammakathikassa thāmo veditabbo.
如是僧体如盛开荷花颜色，遍满周身丝绸覆盖，树叶繁茂荫蔽，生长于天空之下，宛若入夜天幕。其光芒似乌金遮蔽，撒落二十三条纹绳，犹如二十三串月轮、二十三串太阳、二十三串宝轮、二十三位转轮圣王、二十三位天帝、二十三位大梵天般极为明亮澄清，具足色泽与地位。在此诸佛圣躯色品质、显著名号、偈颂、譬喻等因素的缘故，令法师说法处此得以充满法义，是法师讲说的适所。
§273
273.Gattāni pubbāpayamānoti pakatibhāvaṃ gamayamāno nirudakāni kurumāno, sukkhāpayamānoti attho. Sodakena gattena cīvaraṃ pārupantassa hi cīvare kaṇṇikā uṭṭhahanti, parikkhārabhaṇḍaṃ dussati. Buddhānaṃ pana sarīre rajojallaṃ na upalimpati; padumapatte pakkhittaudakabindu viya udakaṃ vinivattetvā gacchati, evaṃ santepi sikkhāgāravatāya bhagavā, ‘‘pabbajitavattaṃ nāmeta’’nti mahācīvaraṃ ubhosu kaṇṇesu gahetvā purato kāyaṃ paṭicchādetvā aṭṭhāsi. Tasmiṃ khaṇe thero cintesi – ‘‘bhagavā mahācīvaraṃ pārupitvā migāramātupāsādaṃ ārabbha gamanābhihārato paṭṭhāya dunnivattiyo bhavissati; buddhānañhi adhippāyakopanaṃ nāma ekacārikasīhassa gahaṇatthaṃ hatthappasāraṇaṃ viya; pabhinnavaravāraṇassa soṇḍāya parāmasanaṃ viya; uggatejassa āsīvisassa gīvāya gahaṇaṃ viya ca bhāriyaṃ hoti. Idheva rammakassa brāhmaṇassa assamassa vaṇṇaṃ kathetvā tattha gamanatthāya bhagavantaṃ yācissāmī’’ti. So tathā akāsi. Tena vuttaṃ – ‘‘atha kho āyasmā ānando…pe… anukampaṃ upādāyā’’ti.
「273. 以水浇体」者，言其外相显著清净，正当时，水洒袈裟，袈裟轻扬起来，露出乞衣及随身物品。佛的圣躯不受污泥沾染，如莲叶斜落的水珠，水珠滚落不留，如此状况。世尊在比库聚落进入出家生活，披大袈裟，遮蔽双耳，掩盖身躯，站起身来。当时长老心念：世尊披重袈裟到狐狸母宫殿外，必定引起异常注目，如威猛狮王的铁钩爪，抵御入侵者。即想向布拉门拉玛卡说此事情，请求世尊往访。世尊允诺。于是有传言曰：「长老阿难因怜悯而产生此等愿望……」
Tattha anukampaṃ upādāyāti bhagavato sammukhā dhammiṃ kathaṃ sossāmāti taṃ assamaṃ gatānaṃ pañcannaṃ bhikkhusatānaṃ anukampaṃ paṭicca, tesu kāruññaṃ katvāti attho. Dhammiyā kathāyāti dasasu pāramitāsu aññatarāya pāramiyā ceva mahābhinikkhamanassa ca vaṇṇaṃ kathayamānā sannisinnā honti. Āgamayamānoti olokayamāno. Ahaṃ buddhoti sahasā appavisitvā yāva sā kathā niṭṭhāti, tāva aṭṭhāsīti attho. Aggaḷaṃ ākoṭesīti agganakhena kavāṭe saññaṃ adāsi. Vivariṃsūti sotaṃ odahitvāva nisinnattā taṅkhaṇaṃyeva āgantvā vivariṃsu.
此处「以慈悲心起愿」谓世尊面前，于佛法中如何倾听之意。此是由五百名苦行比库慈悲缘起，故称为慈悲心。所谓„宣讲法义‟，指于十波罗蜜中，以某一波罗蜜喻及大修出家生活的德行赞叙。又 „观察‟者，谓观察演说法义的境界。言我为佛，突然从座上起立，至法讲完毕，方才坐下，谓之„站立‟。『以拴住柱子的钩锁锁门』，有锁门之意。『回答』者，据听闻回答，指示，诸比库闻语而作答。
Paññatte āsaneti buddhakāle kira yattha yattha ekopi bhikkhu viharati, sabbattha buddhāsanaṃ paññattameva hoti. Kasmā? Bhagavā kira attano santike kammaṭṭhānaṃ gahetvā phāsukaṭṭhāne viharante manasi karoti ‘‘asuko mayhaṃ santike kammaṭṭhānaṃ gahetvā gato, sakkhissati nu kho visesaṃ nibbattetuṃ no vā’’ti. Atha naṃ passati kammaṭṭhānaṃ vissajjetvā akusalavitakke vitakkayamānaṃ, tato ‘‘kathañhi nāma mādisassa satthu santike kammaṭṭhānaṃ gahetvā viharantaṃ imaṃ kulaputtaṃ akusalavitakkā abhibhavitvā anamatagge vaṭṭadukkhe saṃsāressantī’’ti tassa anuggahatthaṃ tattheva attānaṃ dassetvā taṃ kulaputtaṃ ovaditvā ākāsaṃ uppatitvā puna attano vasanaṭṭhānameva gacchati. Athevaṃ ovadiyamānā te bhikkhū cintayiṃsu – ‘‘satthā amhākaṃ manaṃ jānitvā āgantvā amhākaṃ samīpe ṭhitaṃyeva attānaṃ dasseti; tasmiṃ khaṇe, ‘bhante, idha nisīdatha, idha nisīdathā’ti āsanapariyesanaṃ nāma bhāro’’ti. Te āsanaṃ paññapetvāva viharanti. Yassa pīṭhaṃ atthi, so taṃ paññapeti. Yassa natthi, so mañcaṃ vā phalakaṃ vā kaṭṭhaṃ vā pāsāṇaṃ vā vālikapuñjaṃ vā paññapeti. Taṃ alabhamānā purāṇapaṇṇānipi saṅkaḍḍhitvā tattha paṃsukūlaṃ pattharitvā ṭhapenti. Idha pana pakatipaññattameva āsanaṃ ahosi, taṃ sandhāya vuttaṃ – ‘‘paññatte āsane nisīdī’’ti.
所谓„住所‟是世尊时代任何一处比库居住地，处处成为佛法示现之所。因何？因世尊在其近前，修习法事，持木杖作杖，心中思惟："我虽赴一处修习法事，但愿能成就殊胜成就。"后来见自身心念散乱，习气妄想增长，遂直言告知属下，告诫他人，乃空中显现示现，然后归于自处。听闻如是，诸比库心念默思："师父知我等心念，至近前示现自身佛法，临近时，‘师父此处坐下’之号令甚重。"遂在其所置座位上居住。谁有座椅者即用之，无座则就草、木、石、竹束上铺设。旧树叶叠置，取尘堆衣覆盖，是为制定座位。此乃为决定之住所，谓为「制定住所坐下」。
Kāyanutthāti katamāya nu kathāya sannisinnā bhavathāti attho. ‘‘Kāya netthā’’tipi pāḷi, tassā katamāya nu etthāti attho. ‘‘Kāya notthā’’tipi pāḷi, tassāpi purimoyeva attho. Antarā kathāti kammaṭṭhānamanasikārauddesaparipucchādīnaṃ antarā aññā ekā kathā. Vippakatāti mama āgamanapaccayā apariniṭṭhitā sikhaṃ appattā. Atha bhagavā anuppattoti atha etasmiṃ kāle bhagavā āgato. Dhammī vā kathāti dasakathāvatthunissitā vā dhammī kathā. Ariyo vā tuṇhībhāvoti ettha pana dutiyajjhānampi ariyo tuṇhībhāvo mūlakammaṭṭhānampi. Tasmā taṃ jhānaṃ appetvā nisinnopi, mūlakammaṭṭhānaṃ gahetvā nisinnopi bhikkhu ariyena tuṇhībhāvena nisinnoti veditabbo.
“身体上起”是指因为什么原因而发生的此类言说。巴利语中的“身体在此”意味着什么，在此语境下的意义为何。又称“身体不在此”时，其意义仍然与前者相同。所谓“中间的言说”，是指诸如对修行处的思惟、目的等的中间问答之一。所谓“失败”指依我的来临因缘，未能究竟调伏的禅那。接着“世尊已到”指此时世尊降临。所说的“与法相应的言说”包含十种法的内容。所谓圣者寂静，是指第二禅也属于圣者的寂静状态，是根本的修行处。因此，禅那起时，当比库坐禅，即便身处根本修行处，比库亦当以圣者的寂静立场坐禅，故应当了知此理。
§274
274.Dvemā, bhikkhave, pariyesanāti ko anusandhi? Te bhikkhū sammukhā dhammiṃ kathaṃ sossāmāti therassa bhāraṃ akaṃsu, thero tesaṃ assamagamanamakāsi. Te tattha nisīditvā atiracchānakathikā hutvā dhammiyā kathāya nisīdiṃsu. Atha bhagavā ‘‘ayaṃ tumhākaṃ pariyesanā ariyapariyesanā nāmā’’ti dassetuṃ imaṃ desanaṃ ārabhi. Tattha katamā ca, bhikkhave, anariyapariyesanāti ettha yathā maggakusalo puriso paṭhamaṃ vajjetabbaṃ apāyamaggaṃ dassento ‘‘vāmaṃ muñcitvā dakkhiṇaṃ gaṇhā’’ti vadati. Evaṃ bhagavā desanākusalatāya paṭhamaṃ vajjetabbaṃ anariyapariyesanaṃ ācikkhitvā pacchā itaraṃ ācikkhissāmīti uddesānukkamaṃ bhinditvā evamāha. Jātidhammoti jāyanasabhāvo. Jarādhammoti jīraṇasabhāvo. Byādhidhammoti byādhisabhāvo. Maraṇadhammoti maraṇasabhāvo. Sokadhammoti socanakasabhāvo. Saṃkilesadhammoti saṃkilissanasabhāvo.
274．比库们，两者“持续寻求”指何等追念？他们想要听闻尊者演讲如法之法，尊者承担此担，于是便来到他们面前。他们坐下后，摒弃一切无关话语，专注于法义演说。此时世尊言：“这正是汝等之寻求，名为圣者寻求。”此义旨在显示进修的不同。何为不圣者寻求？譬如善于导引之人，先示意迈向恶道，言“放弃左方，取右方”。由此示范以无善之导引为不圣者寻求。继而，世尊将断恶导人的义理展开。所列者：生法者，即生起性；老法者，指衰败性；病法者，意义为疾病性质；死法者，死亡性质；忧法者，忧愁性质；染污法者，染污性质。
Puttabhariyanti puttā ca bhariyā ca. Esa nayo sabbattha. Jātarūparajatanti ettha pana jātarūpanti suvaṇṇaṃ. Rajatanti yaṃkiñci vohārūpagaṃ lohamāsakādi. Jātidhammā hete, bhikkhave, upadhayoti ete pañcakāmaguṇūpadhayo nāma honti, te sabbepi jātidhammāti dasseti. Byādhidhammavārādīsu jātarūparajataṃ na gahitaṃ, na hetassa sīsarogādayo byādhayo nāma honti, na sattānaṃ viya cutisaṅkhātaṃ maraṇaṃ, na soko uppajjati. Ayādīhi pana saṃkilesehi saṃkilissatīti saṃkilesadhammavāre gahitaṃ. Tathā utusamuṭṭhānattā jātidhammavāre. Malaṃ gahetvā jīraṇato jarādhammavāre ca.
儿子承负其母，妻子承负其夫，此为普遍原则。所谓生之形，即生时所现之色，金色者。所谓银色，即各类金属瓷器等含金属成分的色彩。诸生法因缘所致，为五种欲望之根——五欲世俗属性，总归于生法。于病法诸类中则未涵盖生之色、起因，且头痛等疾病不属病法，死亡亦非生物死亡，下苦不生。疾病染污因染污而生。且季节风起亦归于生法。腐坏之色归于老法中之衰败。
§275
275.Ayaṃ, bhikkhave, ariyā pariyesanāti, bhikkhave, ayaṃ niddosatāyapi ariyehi pariyesitabbatāyapi ariyapariyesanāti veditabbā.
275．此即圣者寻求，也应知此即圣洁之寻求，圣者同样应为战胜烦恼而修此寻求法。
§276
276.Ahampi sudaṃ, bhikkhaveti kasmā ārabhi? Mūlato paṭṭhāya mahābhinikkhamanaṃ dassetuṃ. Evaṃ kirassa ahosi – ‘‘bhikkhave, ahampi pubbe anariyapariyesanaṃ pariyesiṃ. Svāhaṃ taṃ pahāya ariyapariyesanaṃ pariyesitvā sabbaññutaṃ patto. Pañcavaggiyāpi anariyapariyesanaṃ pariyesiṃsu. Te taṃ pahāya ariyapariyesanaṃ pariyesitvā khīṇāsavabhūmiṃ pattā. Tumhepi mama ceva pañcavaggiyānañca maggaṃ āruḷhā. Ariyapariyesanā tumhākaṃ pariyesanā’’ti mūlato paṭṭhāya attano mahābhinikkhamanaṃ dassetuṃ imaṃ desanaṃ ārabhi.
276．“我亦曾如此，比库们”，从何起始？为展示自己根本的大出世。于是他说：“比库们，昔我也曾修习不圣者之寻求。放弃之，入圣者寻求，得至全面了解。五部众亦修习不圣者之寻求。弃之后转入圣者寻求，抵达断尽烦恼地。你们皆已登上我所登之五部众之道。圣者寻求即为汝等之寻求。”由此开示根本大出世义，展开此说。
§277
277. Tattha daharova samānoti taruṇova samāno. Susukāḷakesoti suṭṭhu kāḷakeso, añjanavaṇṇakesova hutvāti attho. Bhadrenāti bhaddakena. Paṭhamena vayasāti tiṇṇaṃ vayānaṃ paṭhamavayena. Akāmakānanti anicchamānānaṃ, anādaratthe sāmivacanaṃ. Assūni mukhe etesanti assumukhā; tesaṃ assumukhānaṃ, assukilinnamukhānanti attho. Rudantānanti kanditvā rodamānānaṃ. Kiṃkusalagavesīti kiṃ kusalanti gavesamāno. Anuttaraṃ santivarapadanti uttamaṃ santisaṅkhātaṃ varapadaṃ, nibbānaṃ pariyesamānoti attho. Yena āḷāro kālāmoti ettha āḷāroti tassa nāmaṃ, dīghapiṅgalo kireso. Tenassa āḷāroti nāmaṃ ahosi. Kālāmoti gottaṃ. Viharatāyasmāti viharatu āyasmā. Yattha viññū purisoti yasmiṃ dhamme paṇḍito puriso. Sakaṃ ācariyakanti attano ācariyasamayaṃ. Upasampajja vihareyyāti paṭilabhitvā vihareyya. Ettāvatā tena okāso kato hoti. Taṃ dhammanti taṃ tesaṃ samayaṃ tantiṃ. Pariyāpuṇinti sutvāva uggaṇhiṃ.
277．像幼童一样，像少年一样。所谓帅气之貌，指面色光润，似涂抹朱砂。所谓贤者，即受人敬重者。初老年，指三十年之初老年。所谓不愿者，指不乐意，感受轻慢者。口中流涎者，名为口垂涎，意为口角流涎。哭泣者，指哀伤且泪流者。何谓善所求？即追求究竟的，最高的安宁、涅槃之境。所谓火炉，为本名“长黑炉”，称为炉。火炉意指氏族，住者为长老。所谓贤者者，言于所学法中通达之人。导师时期，指自己受教时。得法后，应当住持。至此时，时间足够。所说法即当时之法。闻此即明白。
Oṭṭhapahatamattenāti tena vuttassa paṭiggahaṇatthaṃ oṭṭhapaharaṇamattena; aparāparaṃ katvā oṭṭhasañcaraṇamattakenāti attho. Lapitalāpanamattenāti tena lapitassa paṭilāpanamattakena. Ñāṇavādanti jānāmīti vādaṃ . Theravādanti thirabhāvavādaṃ, thero ahametthāti etaṃ vacanaṃ. Ahañceva aññe cāti na kevalaṃ ahaṃ, aññepi bahū evaṃ vadanti. Kevalaṃ saddhāmattakenāti paññāya asacchikatvā suddhena saddhāmattakeneva. Bodhisatto kira vācāya dhammaṃ uggaṇhantoyeva, ‘‘na kālāmassa vācāya pariyattimattameva asmiṃ dhamme, addhā esa sattannaṃ samāpattīnaṃ lābhī’’ti aññāsi, tenassa etadahosi.
「断除执着之我量」者，是为断除前所说之执持；「彼此反复行走，如止足之程度」者，义即是此。所谓「言语议论之程度」者，即是言语之对应；「长老派」者，即为坚定之见解；「长老曰我此处」此语也。言「我亦如是，他亦然」，意非独谓我，彼亦多如是言。所谓「唯依信心程度」者，是谓未以智慧识破，仅凭纯净信心而已。所谓「菩萨以言辞承受正法」者，谓彼言：「此法非为时日纵横流转，仅为得七种果位成就也。」此为其解。
Ākiñcaññāyatanaṃ pavedesīti ākiñcaññāyatanapariyosānā satta samāpattiyo maṃ jānāpesi. Saddhāti imāsaṃ sattannaṃ samāpattīnaṃ nibbattanatthāya saddhā. Vīriyādīsupi eseva nayo. Padaheyyanti payogaṃ kareyyaṃ. Nacirasseva taṃ dhammaṃ sayaṃ abhiññā sacchikatvā upasampajja vihāsinti bodhisatto kira vīriyaṃ paggahetvā katipāhaññeva satta suvaṇṇanisseṇiyo pasārento viya satta samāpattiyo nibbattesi; tasmā evamāha.
言「空无所有处」者，即指空无所有处的七种果位圆满之说也。此七种成就之涅槃，皆因信心而生。此理亦适用于精进等诸支。云『必须勤加努力方能达之』。不久彼法自证自悟，菩萨入学修习，以精进力度推动，仅数年间便令七重金台般的七种果位成就产生。因此故有此说。
Lābhā no, āvusoti anusūyako kiresa kālāmo. Tasmā ‘‘ayaṃ adhunāgato, kinti katvā imaṃ dhammaṃ nibbattesī’’ti usūyaṃ akatvā pasanno pasādaṃ pavedento evamāha. Ubhova santā imaṃ gaṇaṃ pariharāmāti ‘‘mahā ayaṃ gaṇo, dvepi janā pariharāmā’’ti vatvā gaṇassa saññaṃ adāsi, ‘‘ahampi sattannaṃ samāpattīnaṃ lābhī, mahāpurisopi sattannameva , ettakā janā mahāpurisassa santike parikammaṃ uggaṇhatha, ettakā mayha’’nti majjhe bhinditvā adāsi. Uḷārāyāti uttamāya. Pūjāyāti kālāmassa kira upaṭṭhākā itthiyopi purisāpi gandhamālādīni gahetvā āgacchanti. Kālāmo – ‘‘gacchatha, mahāpurisaṃ pūjethā’’ti vadati. Te taṃ pūjetvā yaṃ avasiṭṭhaṃ hoti, tena kālāmaṃ pūjenti. Mahagghāni mañcapīṭhāni āharanti; tānipi mahāpurisassa dāpetvā yadi avasiṭṭhaṃ hoti, attanā gaṇhāti. Gatagataṭṭhāne varasenāsanaṃ bodhisattassa jaggāpetvā sesakaṃ attanā gaṇhāti. Evaṃ uḷārāya pūjāya pūjesi. Nāyaṃ dhammo nibbidāyātiādīsu ayaṃ sattasamāpattidhammo neva vaṭṭe nibbindanatthāya, na virajjanatthāya, na rāgādinirodhatthāya, na upasamatthāya, na abhiññeyyadhammaṃ abhijānanatthāya, na catumaggasambodhāya, na nibbānasacchikiriyāya saṃvattatīti attho.
「得利益者，死乃其因」乃嫉妒烦恼所致。故曰：「此为今来者，何以此法能成就？」著嫉妒而不怒，平心静气而言，是曰。两者俱在，护持此团体；谓曰：「大团体焉，有二人护持。」以此言喻示团体和合，曰：「吾亦是此七种果位之得者，大人亦然；有人亲近大人修习，亦有亲近吾者。」此处分开说明。所谓「高贵」者也。所谓「礼敬」者，谓为时日守护，使妇男皆带香花而来。时曰：「前往拜敬大人。」彼众礼拜后，余者以礼敬称彼。采来大伞、软座，若容留依止，自己则承受。行遍各处，为菩萨铺设尊座，以此庄严及礼敬而供养。言「非为厌倦涅槃等缘生，非为破坏，非为贪欲断灭，非为息灭，非为不可证，非为常轨成就，非为觉道，亦非为涅槃证得之行」是义。
Yāvadeva ākiñcaññāyatanūpapattiyāti yāva saṭṭhikappasahassāyuparimāṇe ākiñcaññāyatanabhave upapatti, tāvadeva saṃvattati, na tato uddhaṃ. Evamayaṃ punarāvattanadhammoyeva; yañca ṭhānaṃ pāpeti, taṃ jātijarāmaraṇehi aparimuttameva maccupāsaparikkhittamevāti. Tato paṭṭhāya ca pana mahāsatto yathā nāma chātajjhattapuriso manuññabhojanaṃ labhitvā sampiyāyamānopi bhuñjitvā pittavasena vā semhavasena vā makkhikāvasena vā chaḍḍetvā puna ekaṃ piṇḍampi bhuñjissāmīti manaṃ na uppādeti; evameva imā satta samāpattiyo mahantena ussāhena nibbattetvāpi, tāsu imaṃ punarāvattikādibhedaṃ ādīnavaṃ disvā, puna imaṃ dhammaṃ āvajjissāmi vā samāpajjissāmi vā adhiṭṭhahissāmi vā vuṭṭhahissāmi vā paccavekkhissāmi vāti cittameva na uppādesi. Analaṅkaritvāti alaṃ iminā, alaṃ imināti punappunaṃ alaṅkaritvā. Nibbijjāti nibbinditvā. Apakkaminti agamāsiṃ.
所谓「只要有空无所有处的出现」者，是谓在六十亿劫寿命的量中，空无所有处若有现起，彼此仍然循环不绝。此理亦为恒复之法；依此立场所爱之处，正因生死无尽，死灭环绕，故仍未超脱。然大菩萨念说，如人虽为六亲最末之人，得食而进，虽如疾病毒虫所逼，然仍不生厌离之心；同理此七果位虽大勤精进而成，却知其循环之别及根源烦恼，故心不生断绝之意，或当发誓再修持、再造势、再观看、再调查，心不住于断绝。所谓「不伪饰」者，即以此理不断饰演。所谓「厌倦」者，即生厌浅薄。所谓「退让」即退避也。
§278
278.Na kho rāmo imaṃ dhammanti idhāpi bodhisatto taṃ dhammaṃ uggaṇhantoyeva aññāsi – ‘‘nāyaṃ aṭṭhasamāpattidhammo udakassa vācāya uggahitamattova, addhā panesa aṭṭhasamāpattilābhī’’ti. Tenassa etadahosi – ‘‘na kho rāmo…pe… jānaṃ passaṃ vihāsī’’ti. Sesamettha purimavāre vuttanayeneva veditabbaṃ.
278.「不喜此法」者，菩萨亦知此法非如水面波动一般，且确为七种果位成就者。因故云：「无喜……而知见闻而乐。」此义以往前所说相类似，应依其理了解。
§279
279.Yena uruvelā senānigamoti ettha uruvelāti mahāvelā, mahāvālikarāsīti attho. Atha vā urūti vālikā vuccati; velāti mariyādā, velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo. Atīte kira anuppanne buddhe dasasahassā kulaputtā tāpasapabbajjaṃ pabbajitvā tasmiṃ padese viharantā ekadivasaṃ sannipatitvā katikavattaṃ akaṃsu – ‘‘kāyakammavacīkammāni nāma paresampi pākaṭāni honti, manokammaṃ pana apākaṭaṃ. Tasmā yo kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa añño codako nāma natthi; so attanāva attānaṃ codetvā pattapuṭena vālikaṃ āharitvā imasmiṃ ṭhāne ākiratu, idamassa daṇḍakamma’’nti. Tato paṭṭhāya yo tādisaṃ vitakkaṃ vitakketi, so tattha pattapuṭena vālikaṃ ākirati, evaṃ tattha anukkamena mahāvālikarāsi jāto. Tato taṃ pacchimā janatā parikkhipitvā cetiyaṭṭhānamakāsi; taṃ sandhāya vuttaṃ – ‘‘uruvelāti mahāvelā, mahāvālikarāsīti attho’’ti. Tameva sandhāya vuttaṃ – ‘‘atha vā urūti vālikā vuccati, velāti mariyādā. Velātikkamanahetu āhaṭā uru uruvelāti evamettha attho daṭṭhabbo’’ti.
279.言「乌鲁维拉兵营」者，此处「乌鲁维拉」者，意即「大渠」；「大护城河」之意。或亦称「乌鲁」为护城河，「韦拉」为庄严，因绕城之河故名。说昔日佛陀现世时，有一万余族子出家苦行，聚集此地一日，行结拜仪式云：「身体和语言造作虽显于他，意念尚未显露。若生欲念、嗔念、害念者，则无他人劝诫；唯能自责，持棍击打自身以制止恶行，谓此为杖刑。」于是若生恶念者，便以棍击打自己，故生为“大护城河”之名。后西方众人筑起禅堂，因而称之「大渠」也。
Senānigamoti senāya nigamo. Paṭhamakappikānaṃ kira tasmiṃ ṭhāne senāniveso ahosi; tasmā so padeso senānigamoti vuccati. ‘‘Senāni-gāmo’’tipi pāṭho. Senānī nāma sujātāya pitā, tassa gāmoti attho. Tadavasarinti tattha osariṃ. Ramaṇīyaṃ bhūmibhāganti supupphitanānappakārajalajathalajapupphavicittaṃ manorammaṃ bhūmibhāgaṃ. Pāsādikañca vanasaṇḍanti morapiñchakalāpasadisaṃ pasādajananavanasaṇḍañca addasaṃ. Nadiñca sandantinti sandamānañca maṇikkhandhasadisaṃ vimalanīlasītalasalilaṃ nerañjaraṃ nadiṃ addasaṃ. Setakanti parisuddhaṃ nikkaddamaṃ. Supatitthanti anupubbagambhīrehi sundarehi titthehi upetaṃ. Ramaṇīyanti rajatapaṭṭasadisaṃ vippakiṇṇavālikaṃ pahūtamacchakacchapaṃ abhirāmadassanaṃ. Samantā ca gocaragāmanti tassa padesassa samantā avidūre gamanāgamanasampannaṃ sampattapabbajitānaṃ sulabhapiṇḍaṃ gocaragāmañca addasaṃ. Alaṃ vatāti samatthaṃ vata. Tattheva nisīdinti bodhipallaṅke nisajjaṃ sandhāyāha. Uparisuttasmiñhi tatthevāti dukkarakārikaṭṭhānaṃ adhippetaṃ, idha pana bodhipallaṅko. Tenāha – ‘‘tattheva nisīdi’’nti. Alamidaṃ padhānāyāti idaṃ ṭhānaṃ padhānatthāya samatthanti evaṃ cintetvā nisīdinti attho.
“军团集结”者，即军队集合之所。首期农耕民众时，该地原有军营，故称之为军团集结。亦有“军队村”之说。所谓军队长者，谓为村中显贵，此意也。当时者，其地为鸿沟洼地，水源充足，花草繁茂，风景优美。泽地之处，有各种粮食作物、田畴、泉水池塘、花朵、莲池，风姿绰约。林木茂密，犹如鸟笼群鹤般美丽，令行路人心生欢喜。江河流淌，其水如宝石般洁净澄澈，凉爽清爽，有时隐隐有雾气环绕。堤坝之地，极为纯净坚实。岸边立有多处深水良港，美观宜人，如同银箔覆盖，众多的鱼虾栖息其中，色彩斑斓，令人观赏开心。四周环绕有村落马厩等设施，地处交通便利之地，是僧众乞食易达之地，四方通达。此地环境甚佳，极为合适居住。世尊当时正坐于菩提树下便说“就在这里坐。”由于此处凹陷高台难筑寺塔，故唯有坐于菩提树下，故言“就在这里坐”。此处合适休憩，正是入圣正法要地之意，故庄严地选择坐此处。
§280
280.Ajjhagamanti adhigacchiṃ paṭilabhiṃ. Ñāṇañca pana me dassananti sabbadhammadassanasamatthañca me sabbaññutaññāṇaṃ udapādi. Akuppā me vimuttīti mayhaṃ arahattaphalavimutti akuppatāya ca akuppārammaṇatāya ca akuppā, sā hi rāgādīhi na kuppatīti akuppatāyapi akuppā, akuppaṃ nibbānamassārammaṇantipi akuppā. Ayamantimā jātīti ayaṃ sabbapacchimā jāti. Natthidāni punabbhavoti idāni me puna paṭisandhi nāma natthīti evaṃ paccavekkhaṇañāṇampi me uppannanti dasseti.
我今已获得、成就了到达境界。我的智慧现证了无上彻见，能够了知一切法，总体智慧圆满自得。我的心已不动摇—这是我得到阿拉汉果成熟解脱的心不动摇之境；也是心不动摇于远离欲染恶，为远离外境烦恼之心。心不动摇者，因无贪嗔痴烦恼，故不动摇；于寂灭涅槃之境界不动摇稳定。此生已断绝，我今是此一切生死之后的终极一生。不存在未来再生之可能，我今实证如此境界。此种回顾反观的智慧也已生起。
§281
281.Adhigatoti paṭividdho. Dhammoti catusaccadhammo. Gambhīroti uttānabhāvapaṭikkhepavacanametaṃ. Duddasoti gambhīrattāva duddaso dukkhena daṭṭhabbo, na sakkā sukhena daṭṭhuṃ. Duddasattāva duranubodho, dukkhena avabujjhitabbo, na sakkā sukhena avabujjhituṃ. Santoti nibbuto. Paṇītoti atappako. Idaṃ dvayaṃ lokuttarameva sandhāya vuttaṃ. Atakkāvacaroti takkena avacaritabbo ogāhitabbo na hoti, ñāṇeneva avacaritabbo. Nipuṇoti saṇho. Paṇḍitavedanīyoti sammāpaṭipadaṃ paṭipannehi paṇḍitehi veditabbo. Ālayarāmāti sattā pañcasu kāmaguṇesu allīyanti. Tasmā te ālayāti vuccanti. Aṭṭhasatataṇhāvicaritāni ālayanti, tasmā ālayāti vuccanti. Tehi ālayehi ramantīti ālayarāmā. Ālayesu ratāti ālayaratā. Ālayesu suṭṭhu muditāti ālayasammuditā. Yatheva hi susajjitaṃ pupphaphalabharitarukkhādisampannaṃ uyyānaṃ paviṭṭho rājā tāya tāya sampattiyā ramati, sammudito āmoditapamodito hoti, na ukkaṇṭhati, sāyampi nikkhamituṃ na icchati; evamimehipi kāmālayataṇhālayehi sattā ramanti, saṃsāravaṭṭe sammuditā anukkaṇṭhitā vasanti. Tena nesaṃ bhagavā duvidhampi ālayaṃ uyyānabhūmiṃ viya dassento ‘‘ālayarāmā’’tiādimāha.
所谓“已获得”，即已经亲证。所谓“法”，指圣谛四圣法。所谓“深入”，乃指透彻理解，破除偏见的说明。所谓“难见”，即由苦现象应了解其理，非因乐而能判断。苦是难以理解的真实，只有苦苦之境界才能了知，难以见乐之真实。出的“难觉”，即心难以明了，要由苦得觉，不可由乐得知。所谓“安隐”，即涅槃无为之境。所谓“完善”，即离于贪瞋痴的热诚修行。此二者皆为出世间之法。当心行无思无虑，须依智慧正念修持，不应执著概念文字。所谓“精进”，即如箭射中靶心，须透彻、专注。所谓“智者所能知”，即修行圆满，圣者能证者。所谓“尘世所染之众生”，五欲境染其心故名“尘”；诸欲如无明时，行苦轮转。故此类众生称为“尘土”。他们沉迷于尘中劳苦，于尘中寻乐，所以名为“尘所染”，或称“尘世人”。其在诸尘中游乐者称“尘土游乐者”。如国王入满载鲜花果实、树木繁盛的园林，欣赏行业盛景，心生喜悦，不起贪嗔，亦不欲远离；如是众生沉迷尘境，现生轮回安住。佛因此于彼境界，将之名为“尘土游乐者”。
Yadidanti nipāto, tassa ṭhānaṃ sandhāya ‘‘yaṃ ida’’nti, paṭiccasamuppādaṃ sandhāya ‘‘yo aya’’nti evamattho daṭṭhabbo. Idappaccayatāpaṭiccasamuppādoti imesaṃ paccayā idappaccayā; idappaccayā eva idappaccayatā; idappaccayatā ca sā paṭiccasamuppādo cāti idappaccayatāpaṭiccasamuppādo. Saṅkhārādipaccayānametaṃ adhivacanaṃ. Sabbasaṅkhārasamathotiādi sabbaṃ nibbānameva. Yasmā hi taṃ āgamma sabbasaṅkhāravipphanditāni sammanti vūpasammanti, tasmā sabbasaṅkhārasamathoti vuccati. Yasmā ca taṃ āgamma sabbe upadhayo paṭinissaṭṭhā honti, sabbā taṇhā khīyanti, sabbe kilesarāgā virajjanti, sabbaṃ dukkhaṃ nirujjhati; tasmā sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodhoti vuccati. Sā panesā taṇhā bhavena bhavaṃ, phalena vā saddhiṃ kammaṃ vinati saṃsibbatīti katvā vānanti vuccati, tato nikkhantaṃ vānatoti nibbānaṃ. So mamassa kilamathoti yā ajānantānaṃ desanā nāma, so mama kilamatho assa, sā mama vihesā assāti attho. Kāyakilamatho ceva kāyavihesā ca assāti vuttaṃ hoti. Citte pana ubhayampetaṃ buddhānaṃ natthi. Apissūti anubrūhanatthe nipāto, so ‘‘na kevalaṃ etadahosi, imāpi gāthā paṭibhaṃsū’’ti dīpeti. Manti mama. Anacchariyāti anuacchariyā. Paṭibhaṃsūti paṭibhānasaṅkhātassa ñāṇassa gocarā ahesuṃ; parivitakkayitabbataṃ pāpuṇiṃsu.
所谓依此段落，置于此处的语句，意在说明“此者”以及“彼者”——通过缘起法理，见缘起之真义。其中，今生之依缘称为“今生依缘”，而此“今生依缘”即是缘起之特性。所谓“今生依缘”，即因此缘生此果，且此缘之特性即缘起。此依缘复合称为“缘起之依缘缘起”，是缘起关系之总称，即业因缘起。当说“诸行无常”，乃以此比喻诸行悉皆生灭无常。因为诸行若不息灭，生灭无法如实见，则凡夫之烦恼不除，故称诸行无常。因诸行而生的业力结果悉皆消灭，诸烦恼离灭，无所有苦患，故说弃断一切烦恼，即是涅槃之义。若此欲为依缘，依生诸业而生者、积累造作，则称作“业依缘”，此终极断尽，便是涅槃寂灭。这是我之愚昧及无知之描述言说，谓我所说是“我所有”的业果，但我此所言正是断我之“我所说”不净，故是我之异见。所谓身业之苦，心业之异，是无上正等正觉佛所不执著之境。复言：“此不仅如是，诸句亦复斩破旧见。”大意是：全句意旨斥破旧知见，令听者思惟、反省。
Kicchenāti dukkhena, na dukkhāya paṭipadāya. Buddhānañhi cattāropi maggā sukhappaṭipadāva honti. Pāramīpūraṇakāle pana sarāgasadosasamohasseva sato āgatāgatānaṃ yācakānaṃ , alaṅkatappaṭiyattaṃ sīsaṃ kantitvā, galalohitaṃ nīharitvā, suañjitāni akkhīni uppāṭetvā, kulavaṃsappadīpaṃ puttaṃ manāpacāriniṃ bhariyanti evamādīni dentassa, aññāni ca khantivādisadisesu attabhāvesu chejjabhejjādīni pāpuṇantassa āgamaniyapaṭipadaṃ sandhāyetaṃ vuttaṃ . Halanti ettha ha-kāro nipātamatto, alanti attho. Pakāsitunti desituṃ, evaṃ kicchena adhigatassa dhammassa alaṃ desituṃ, pariyattaṃ desituṃ, ko attho desitenāti vuttaṃ hoti. Rāgadosaparetehīti rāgadosapariphuṭṭhehi rāgadosānugatehi vā.
所谓“苦修”，指以苦行艰难的途径修道，而非安乐之道。佛陀所说之四圣谛正行之道，为安乐而修，是苦中安稳，而非苦苦受难。于修成度生之时，虽然诸弟子如饥饿病痛，身心苦恼，但仍能持戒忍辱修学。彼等耐心坚忍，虽有怨恨，而能将头昂起，流血止血，目光坚毅，持家者身份坚定愈显光明，妻子持家持养，亦如此。其能忍耐，抵御嫉妒彼疾，不失自性。诸苦于受持信心坚固者，乃可做到此，谓之得以入正道。此说明身心忍耐乃是修行必经之路。此处“ha-kāro”为感叹语，“halanti”意为“苦难”，故言“苦修”修得古德善道无他义。闻法传播之必由苦修，故无他义。
Paṭisotagāminti niccādīnaṃ paṭisotaṃ aniccaṃ dukkhamanattā asubhanti evaṃ gataṃ catusaccadhammaṃ. Rāgarattāti kāmarāgena bhavarāgena diṭṭhirāgena ca rattā. Na dakkhantīti aniccaṃ dukkhamanattā asubhanti iminā sabhāvena na passissanti, te apassante ko sakkhissati evaṃ gāhāpetuṃ. Tamokhandhena āvuṭāti avijjārāsinā ajjhotthatā.
所谓“入听村”，乃指常住、不可常住、无乐无苦之四圣谛已由闻受之义。所谓“贪瞋”，包括对情欲之贪染、对生死固执之爱及错谛不正见之执着。所谓“不见”，即不觉察，因无明及烦恼，无法由闻思破除烦恼法，故称为“不见”。行者因无明为根缘，生起烦恼，即染污身心之苦法，故曰“无明之块缠缚其心”。
§282
282.Appossukkatāyāti nirussukkabhāvena, adesetukāmatāyāti attho. Kasmā panassa evaṃ cittaṃ nami, nanu esa mutto mocessāmi, tiṇṇo tāressāmi.
『不洁净』者，谓心意不安乐、不愿教导之义。因何生此念：我岂要使此心沉沦、囚禁、被束缚、难脱难离乎？
‘‘Kiṃ me aññātavesena, dhammaṃ sacchikatenidha;
『我于他心者所闻之法，何以证实真实如是？』
Sabbaññutaṃ pāpuṇitvā, tārayissaṃ sadevaka’’nti. (bu. vaṃ. 2.56) –
『遍得究竟广大圆满，必能令我解脱度脱同伴。』（布施经·卷二·五十六）
Patthanaṃ katvā pāramiyo pūretvā sabbaññutaṃ pattoti. Saccametaṃ, tadevaṃ paccavekkhaṇānubhāvena panassa evaṃ cittaṃ nami. Tassa hi sabbaññutaṃ patvā sattānaṃ kilesagahanataṃ, dhammassa ca gambhīrataṃ paccavekkhantassa sattānaṃ kilesagahanatā ca dhammagambhīratā ca sabbākārena pākaṭā jātā. Athassa ‘‘ime sattā kañjikapuṇṇā lābu viya, takkabharitā cāṭi viya, vasātelapītapilotikā viya, añjanamakkhitahattho viya ca kilesabharitā atisaṃkiliṭṭhā rāgarattā dosaduṭṭhā mohamūḷhā, te kiṃ nāma paṭivijjhissantī’’ti cintayato kilesagahanapaccavekkhaṇānubhāvenāpi evaṃ cittaṃ nami.
成就布施波罗蜜，称为遍得究竟。此理真实，借由如是观察心行见闻，心转谛信。彼时修行者遍得究竟，观照众生污垢染污之重，如法深远之法，众生秽浓与法深刻之理，皆清楚显现无遗。由此思惟：“这众生犹如脏秕污物、沾满污泥、蠕虫肆虐、披布堕泥手染污秽，染满烦恼痴迷，其欲怒愚迷苦甚，何以能得超越净净乎？”此等观察污垢之心乃是行者对污秽重烦恼之念深刻体认，故心恭敬谛信。
‘‘Ayañca dhammo pathavīsandhārakaudakakkhandho viya gambhīro, pabbatena paṭicchādetvā ṭhapito sāsapo viya duddaso, satadhā bhinnassa vālassa koṭiyā koṭipaṭipādanaṃ viya duranubodho. Nanu mayā hi imaṃ dhammaṃ paṭivijjhituṃ vāyamantena adinnaṃ dānaṃ nāma natthi, arakkhitaṃ sīlaṃ nāma natthi, aparipūritā kāci pāramī nāma natthi? Tassa me nirussāhaṃ viya mārabalaṃ vidhamantassāpi pathavī na kampittha, paṭhamayāme pubbenivāsaṃ anussarantassāpi na kampittha, majjhimayāme dibbacakkhuṃ sodhentassāpi na kampittha, pacchimayāme pana paṭiccasamuppādaṃ paṭivijjhantasseva me dasasahassilokadhātu kampittha. Iti mādisenāpi tikkhañāṇena kicchenevāyaṃ dhammo paṭividdho, taṃ lokiyamahājanā kathaṃ paṭivijjhissantī’’ti dhammagambhīratāpaccavekkhaṇānubhāvenāpi evaṃ cittaṃ namīti veditabbaṃ.
「此法深广如地为根、水为体，乃如山遮蔽、铁笼束缚般坚固，虽断裂千丝万缕似难破，不易洞察理解。然我努力洞察此法，不存施舍、不守戒、不满波罗蜜者，不能得证此法。即使被魔力攻扰，地不动摇，初正念回忆前世无惊怖，中用妙眼清净照见，无相应法被深入观照，十万世界也未曾动摇。由此粗略直觉虽甚难得，然遍世大众奈何方能洞彻？」由此对法深刻洞察心恭敬而信，应当知之。
Apica brahmunā yācite desetukāmatāyapissa evaṃ cittaṃ nami. Jānāti hi bhagavā – ‘‘mama appossukkatāya citte namamāne maṃ mahābrahmā dhammadesanaṃ yācissati, ime ca sattā brahmagarukā, te ‘satthā kira dhammaṃ na desetukāmo ahosi, atha naṃ mahābrahmā yācitvā desāpesi, santo vata, bho, dhammo paṇīto vata, bho, dhammo’ti maññamānā sussūsissantī’’ti. Idampissa kāraṇaṃ paṭicca appossukkatāya cittaṃ nami, no dhammadesanāyāti veditabbaṃ.
又如有人于梵天祈请说法之愿心，亦心存谦敬。世尊知之，曰：「有人其心不安乐，谦敬我，必令大梵天求法，而众生尊敬大梵天：‘师未欲说法，大梵天祈请而为说法，安乐法真，安乐法耶。’」由此因缘，心不安乐故心恭敬，不为求法，宜知也。
Sahampatissāti so kira kassapassa bhagavato sāsane sahako nāma thero paṭhamajjhānaṃ nibbattetvā paṭhamajjhānabhūmiyaṃ kappāyukabrahmā hutvā nibbatto. Tatra naṃ sahampatibrahmāti paṭisañjānanti, taṃ sandhāyāha – ‘‘brahmuno sahampatissā’’ti. Nassati vata, bhoti so kira imaṃ saddaṃ tathā nicchāresi, yathā dasasahassilokadhātubrahmāno sutvā sabbe sannipatiṃsu. Yatra hi nāmāti yasmiṃ nāma loke. Purato pāturahosīti tehi dasahi brahmasahassehi saddhiṃ pāturahosi. Apparajakkhajātikāti paññāmaye akkhimhi appaṃ parittaṃ rāgadosamoharajaṃ etesaṃ, evaṃsabhāvāti apparajakkhajātikā. Assavanatāti assavanatāya. Bhavissantīti purimabuddhesu dasapuññakiriyavasena katādhikārā paripākagatapadumāni viya sūriyarasmisamphassaṃ, dhammadesanaṃyeva ākaṅkhamānā catuppadikagāthāvasāne ariyabhūmiṃ okkamanārahā na eko, na dve, anekasatasahassā dhammassa aññātāro bhavissantīti dasseti.
所谓“共住”者，意指咖萨巴世尊教法中名为“共住”的长老，当初入第一禅已入灭，成为第一禅地的寿命梵天而寂灭。众人于是称他为“共住梵天”，因此称呼“梵尊的共住者”。实则并不存在这样的实体，尊者只是使这一名称声闻皆知，如同有十万名世界梵天听闻共相而全部汇聚一般。所谓“有名者”，即在于名声盛行的世界。譬如，愿你远离前方的危险，这十万梵天便与彼齐足。所谓“无敌出生者”，指智慧广大，眼睛少有残缺，少有障碍、不染如火、毒和迷乱，这样的无敌出生者性状。所谓“泛起烦恼”，即烦恼生起。所谓“可能存在”，即过去诸佛凭借十种功德行为而成就权能，燃转似太阳光辉，惟愿弘扬正法，最终提出四句偈语示现圣地入道者。他们非一二，乃多达数十万的法上的启发者，将来必成为此法的知见者。
Pāturahosīti pātubhavi. Samalehi cintitoti samalehi chahi satthārehi cintito. Te hi puretaraṃ uppajjitvā sakalajambudīpe kaṇṭake pattharamānā viya, visaṃ siñcamānā viya ca samalaṃ micchādiṭṭhidhammaṃ desayiṃsu. Apāpuretanti vivara etaṃ. Amatassa dvāranti amatassa nibbānassa dvārabhūtaṃ ariyamaggaṃ. Suṇantu dhammaṃ vimalenānubuddhanti ime sattā rāgādimalānaṃ abhāvato vimalena sammāsambuddhena anubuddhaṃ catusaccadhammaṃ suṇantu tāva bhagavāti yācati.
所谓“远离危险”，是指成就安稳之境。所谓“受六师父思惟”，即经受六位先师思考。那些先师在过去曾经出生于整个阇耶檀提洲中，如同蜂拥攀附刺针，浇灌迷误邪见法故而教导。所谓“明了解脱”，即是不死之门，是无生涅槃之门，是圣道所在。愿听闻此法的人们，心如清净觉醒者，看念烦恼及凈化者，聆听四圣法的佛弟子们，乃恳求佛陀恩慈护持。
Sele yathā pabbatamuddhaniṭṭhitoti selamaye ekagghane pabbatamuddhani yathā ṭhitova. Na hi tassa ṭhitassa dassanatthaṃ gīvukkhipanapasāraṇādikiccaṃ atthi. Tathūpamanti tappaṭibhāgaṃ selapabbatūpamaṃ. Ayaṃ panettha saṅkhepattho – yathā selapabbatamuddhani ṭhitova cakkhumā puriso samantato janataṃ passeyya, tathā tvampi, sumedha, sundarapañña-sabbaññutaññāṇena samantacakkhu bhagavā dhammamayaṃ pāsādamāruyha sayaṃ apetasoko sokāvatiṇṇaṃ jātijarābhibhūtaṃ janataṃ avekkhassu upadhāraya upaparikkha. Ayaṃ panettha adhippāyo – yathā hi pabbatapāde samantā mahantaṃ khettaṃ katvā tattha kedārapāḷīsu kuṭikāyo katvā rattiṃ aggiṃ jāleyyuṃ. Caturaṅgasamannāgatañca andhakāraṃ assa, atha tassa pabbatassa matthake ṭhatvā cakkhumato purisassa bhūmiṃ olokayato neva khettaṃ, na kedārapāḷiyo, na kuṭiyo, na tattha sayitamanussā paññāyeyyuṃ. Kuṭikāsu pana aggijālāmattakameva paññāyeyya. Evaṃ dhammapāsādaṃ āruyha sattanikāyaṃ olokayato tathāgatassa, ye te akatakalyāṇā sattā, te ekavihāre dakkhiṇajāṇupasse nisinnāpi buddhacakkhussa āpāthaṃ nāgacchanti, rattiṃ khittā sarā viya honti. Ye pana katakalyāṇā veneyyapuggalā, te evassa dūrepi ṭhitā āpāthaṃ āgacchanti, so aggi viya himavantapabbato viya ca. Vuttampi cetaṃ –
如同石头稳立于山顶，石头在高山峻岭一处独立立着，没有因沟壑或树枝等而需搬动之物。这是比喻，意谓山石之坚固不动。此处说的综意是：如同观者环视山脚周围广大土地，看见山顶、树丛、小屋、火光等一时皆黑暗无光，且山脚下亦无土地、小屋、睡眠之人可观察。小屋中亦仅见火光似幻。正如佛陀身为智慧全备、一切知识皆有者，登临妙法殿堂，亲自除除心忧烦恼，透视被生死与老死所覆没的众生。这是佛陀示现之义。此处主旨是：正如山脚四周耕作良田，屋舍林立，并燃起夜晚之火，聚集黑暗。若聪明人俯视山顶土地，不见耕地、屋舍及人影，唯闻火光温热。这表示佛陀登上法殿，观察与会者，种种不善者如同入眠之人一般，不觉佛眼光照。那些未行善者虽远在佛所之外，仍感佛光之照，如同雄伟寒山。经文亦有此说：
‘‘Dūre santo pakāsenti, himavantova pabbato;
“远处者光明照耀，如高山之雪；
Asantettha na dissanti, rattiṃ khittā yathā sarā’’ti. (dha. pa. 304);
不照处黑暗遮蔽，如夜晚覆盖之冰雪。”（《法集要义》304）
Uṭṭhehīti bhagavato dhammadesanatthaṃ cārikacaraṇaṃ yācanto bhaṇati. Vīrātiādīsu bhagavā vīriyavantatāya vīro. Devaputtamaccukilesamārānaṃ vijitattā vijitasaṅgāmo. Jātikantārādinittharaṇatthāya veneyyasatthavāhanasamatthatāya satthavāho. Kāmacchandaiṇassa abhāvato aṇaṇoti veditabbo.
“起身”指佛陀为宣说法而起身行走。因其具足勇猛等功德，故称勇者。亦因战胜天子及魔众、胜过生死之苦、成就远离生死之境而得名。佛陀具备免无明及贪欲之无染性，应当知晓。
§283
283.Ajjhesananti yācanaṃ. Buddhacakkhunāti indriyaparopariyattañāṇena ca āsayānusayañāṇena ca. Imesañhi dvinnaṃ ñāṇānaṃ buddhacakkhūti nāmaṃ, sabbaññutaññāṇassa samantacakkhūti, tiṇṇaṃ maggañāṇānaṃ dhammacakkhūti. Apparajakkhetiādīsu yesaṃ vuttanayeneva paññācakkhumhi rāgādirajaṃ appaṃ, te apparajakkhā. Yesaṃ taṃ mahantaṃ, te mahārajakkhā. Yesaṃ saddhādīni indriyāni tikkhāni, te tikkhindriyā. Yesaṃ tāni mudūni, te mudindriyā. Yesaṃ teyeva saddhādayo ākārā sundarā, te svākārā. Ye kathitakāraṇaṃ sallakkhenti, sukhena sakkā honti viññāpetuṃ, te suviññāpayā. Ye paralokañceva vajjañca bhayato passanti, te paralokavajjabhayadassāvino nāma.
「阿耶赞那」者，乞求也。此可称为「佛眼」，乃指感知诸根作用及外所分别之识，及内心根深习蕴蔽之识。以上二种识知互为成就，合称为佛眼；通达一切诸法之智慧称为遍知慧眼，贯通三乘道之智慧称为法眼。所谓「阿帕拉加」者等诸义，即如智慧之眼中，于贪等染垢浅薄者称为「阿帕拉加」，若此染垢甚重者称为「摩诃拉加」。若信心等诸根锐利者，称为「锐根」，若其根性柔软者，称为「柔根」。信心等三者之形态端正，美好者，称为「自形」，能指说所说因缘，令乐闻令解者，谓之「善教化」。于他世及非他世之罚恶而起畏惧相者，名为「他世罚恶怖见者」。
Ayaṃ panettha pāḷi – ‘‘saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo…, kusito…, upaṭṭhitassati…, muṭṭhassati…, samāhito…, asamāhito…, paññavā…, duppañño puggalo mahārajakkho. Tathā saddho puggalo tikkhindriyo…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī. Lokoti khandhaloko, āyatanaloko, dhātuloko, sampattibhavaloko, sampattisambhavaloko, vipattibhavaloko, vipattisambhavaloko, eko loko sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārassa dhātuyo. Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāsi paṭivijjhi. Idaṃ tathāgatassa indriyaparopariyatte ñāṇa’’nti (paṭi. ma. 1.112).
此处巴利文云：「信心人谓阿帕拉加，失信者谓摩诃拉加。发勤奋者、懈怠者、随顺者、执着者、定心者、不定者、有智慧者、愚痴者谓摩诃拉加。然则信心人为锐根……有智慧者为他世罚恶怖见者，愚痴者不见他世罚恶。世即色蕴界，处界，元素界，增盛生活界，增盛之所生界，退转生活界，退转之所生界，一界一切众生依食而存。两界即色与名。三界即三种受。四界即四种食。五界即五受取蕴。六界即六内境界。七界即七识。八界即八法。九界即九住处。十界即十境界。十二界即十二境界。十八界即十八元素。诸结皆为戒罚，诸恶业皆受戒罚，诸造作皆受戒罚，诸世业皆受戒罚。是在此世此戒中如被砍头并受杀害似畏怖悲恐。依此五种形态，能知、见、察这五根。此所谓如来通达六根外境之识。」（摘自《巴利大注》）
Uppaliniyanti uppalavane. Itaresupi eseva nayo. Antonimuggaposīnīti yāni anto nimuggāneva posiyanti. Udakaṃ accuggamma ṭhitānīti udakaṃ atikkamitvā ṭhitāni. Tattha yāni accuggamma ṭhitāni, tāni sūriyarasmisamphassaṃ āgamayamānāni ṭhitāni ajja pupphanakāni. Yāni samodakaṃ ṭhitāni, tāni sve pupphanakāni. Yāni udakānuggatāni antonimuggaposīni, tāni tatiyadivase pupphanakāni. Udakā pana anuggatāni aññānipi sarogauppalādīni nāma atthi, yāni neva pupphissanti, macchakacchapabhakkhāneva bhavissanti. Tāni pāḷiṃ nāruḷhāni. Āharitvā pana dīpetabbānīti dīpitāni.
「乌帕拉尼」者，指莲花之花苞。此意亦适用于同类。称「安陀尼穆嘎婆苏尼」者，谓在花苞内部予以滋养之意。谓水先到而已立者，谓水已超越而仍立者。于是花苞接触阳光者，即今日开花，称今花。于水面立者，谓本生莲花。依水而开花者，谓第三日花。水流伴随者，亦有其他莲花及类似水草名为「那鲁鲁哈尼」。采来后当点燃，谓点燃之物。
Yatheva hi tāni catubbidhāni pupphāni, evameva ugghaṭitaññū vipañcitaññū neyyo padaparamoti cattāro puggalā. Tattha ‘‘yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto kalyāṇamitte sevato bhajato payirupāsato anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato bahumpi bhaṇato bahumpi dhārayato bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo’’ (pu. pa. 151). Tattha bhagavā uppalavanādisadisaṃ dasasahassilokadhātuṃ olokento ‘‘ajja pupphanakāni viya ugghaṭitaññū, sve pupphanakāni viya vipañcitaññū, tatiyadivase pupphanakāni viya neyyo, macchakacchapabhakkhāni pupphāni viya padaparamo’’ti addasa. Passanto ca ‘‘ettakā apparajakkhā, ettakā mahārajakkhā, tatrāpi ettakā ugghaṭitaññū’’ti evaṃ sabbākāratova addasa.
正如莲花有四种类，譬如今解者、有分解者、可淘汰者及上行者四类众生。所谓「有分解者」即与主人同住，法得成就者。所谓「有分解者」即略说义理而细解释达义者。所谓「可淘汰者」即善思慧者，依因缘逐次受持法故得成就者。所谓「上行者」即闻多说多，涵摄才干多而无根据成就者。（摘自《论藏》第151）世尊视察如莲花四种类乃是六合世界十万界，谓「今日花苞如同今解者，自花如分解者，第三日花如可淘汰者，鱼龟等花如上行者。」观察时斯处即谓「阿帕拉加、摩诃拉加、以及今解者」诸类相貌尽显。
Tattha tiṇṇaṃ puggalānaṃ imasmiṃyeva attabhāve bhagavato dhammadesanā atthaṃ sādheti. Padaparamānaṃ anāgate vāsanatthāya hoti. Atha bhagavā imesaṃ catunnaṃ puggalānaṃ atthāvahaṃ dhammadesanaṃ viditvā desetukamyataṃ uppādetvā puna sabbepi tīsu bhavesu satte bhabbābhabbavasena dve koṭṭhāse akāsi. Ye sandhāya vuttaṃ – ‘‘katame te sattā abhabbā, ye te sattā kammāvaraṇena samannāgatā kilesāvaraṇena samannāgatā vipākāvaraṇena samannāgatā assaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ, ime te sattā abhabbā. Katame te sattā bhabbā? Ye te sattā na kammāvaraṇena…pe… ime te sattā bhabbā’’ti (vibha. 827; paṭi. ma. 1.115). Tattha sabbepi abhabbapuggale pahāya bhabbapuggaleyeva ñāṇena pariggahetvā ‘‘ettakā rāgacaritā, ettakā dosamohacaritā vitakkasaddhābuddhicaritā’’ti cha koṭṭhāse akāsi; evaṃ katvā dhammaṃ desissāmīti cintesi.
在讲述佛陀法中，此中三类众生即在同一自身状态上获法慧之意义。所谓上行者之最高境界，是为未来世之福德。彼时，世尊已了解此四类众生究竟义，欲演说故兴起调伏之法，彼时亦于三界生命生死轮回大约分二类：一类谓为无益者，即由业障、烦恼障、果报障缠缚，且非信、不善慧人不可入善法门，称为无益者。何为有益者？谓不为业障等缠缚者，称为有益。随即将所有无益者舍去，仅以有益者之慧分载诸论书中名为「此类为贪行者，彼类为嗔愚行者，复次为善思慧行者」三种类别，如是思惟准备传法。
Paccabhāsinti patiabhāsiṃ. Apārutāti vivaṭā. Amatassa dvārāti ariyamaggo. So hi amatasaṅkhātassa nibbānassa dvāraṃ, so mayā vivaritvā ṭhapitoti dasseti. Pamuñcantu saddhanti sabbe attano saddhaṃ pamuñcantu, vissajjentu. Pacchimapadadvaye ayamattho, ahañhi attano paguṇaṃ suppavattitampi imaṃ paṇītaṃ uttamaṃ dhammaṃ kāyavācākilamathasaññī hutvā na bhāsiṃ . Idāni pana sabbo jano saddhābhājanaṃ upanetu, pūressāmi nesaṃ saṅkappanti.
「回响」即指回应之意。无障碍者谓通达畅达之意。无生法门即圣道。此者乃是无生涅槃之门，证明我已为该门所启，无碍设立。愿诸信者放下自心诸执，自行示现信心，离散怀疑。后句谓：「今我虽善护自身修行，断除身、语、意一切恶业，深信此最胜善法，不再宣说。但今欲帮助大众调伏信根，广为演讲。」
§284
284.Tassa mayhaṃ, bhikkhave, etadahosīti etaṃ ahosi – kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyyanti ayaṃ dhammadesanāpaṭisaṃyutto vitakko udapādīti attho. Kadā panesa udapādīti? Buddhabhūtassa aṭṭhame sattāhe.
284.比库们，这里所谓“是我的”，是指这已经成就了——意思是，究竟谁会第一次宣说佛法呢？这里所说的“起生的意念”指的就是这句话。什么时候才算“起生的”？那是佛刚刚成道的第八个星期。
Tatrāyaṃ anupubbikathā – bodhisatto kira mahābhinikkhamanadivase vivaṭaṃ itthāgāraṃ disvā saṃviggahadayo, ‘‘kaṇḍakaṃ āharā’’ti channaṃ āmantetvā channasahāyo assarājapiṭṭhigato nagarato nikkhamitvā kaṇḍakanivattanacetiyaṭṭhānaṃ nāma dassetvā tīṇi rajjāni atikkamma anomānadītīre pabbajitvā anupubbena cārikaṃ caramāno rājagahe piṇḍāya caritvā paṇḍavapabbate nisinno magadhissarena raññā nāmagottaṃ pucchitvā, ‘‘imaṃ rajjaṃ sampaṭicchāhī’’ti vutto, ‘‘alaṃ mahārāja, na mayhaṃ rajjena attho, ahaṃ rajjaṃ pahāya lokahitatthāya padhānaṃ anuyuñjitvā loke vivaṭacchado bhavissāmīti nikkhanto’’ti vatvā, ‘‘tena hi buddho hutvā paṭhamaṃ mayhaṃ vijitaṃ osareyyāsī’’ti paṭiññaṃ gahito kālāmañca udakañca upasaṅkamitvā tesaṃ dhammadesanāya sāraṃ avindanto tato pakkamitvā uruveḷāya chabbassāni dukkarakārikaṃ karontopi amataṃ paṭivijjhituṃ asakkonto oḷārikāhārapaṭisevanena kāyaṃ santappesi.
这里所说的是先序说法——传说菩萨在出家大事那天，看见幽静的女子舍利房，心中忧惧惶恐，说“送柴禾来”，便带领助手从国王住处背荆棘离开城外，到名为“背荆棘归处”的地方，越过三条河，渡过阿诺玛河，离家出走。之后他与比库们托钵乞食，坐在迦毗罗卫山上，被当时的马嘎帝王询问“你意欲这国家吗？”他说：“不，我不为国王着想，我出家是为了利乐世间众生，断除烦恼。”这时有人说“他成佛后将首先征服我”，他便接受了这个誓言，并在合适的时候取水，来到那处说法地，宣讲佛法要义。然后他前往乌鲁维拉，尽管岁月艰难，即使不起居饮食，他仍然以稻草水果为食，以此维持身体。
Tadā ca uruvelagāme sujātā nāma kuṭumbiyadhītā ekasmiṃ nigrodharukkhe patthanamakāsi – ‘‘sacāhaṃ samānajātikaṃ kulagharaṃ gantvā paṭhamagabbhe puttaṃ labhissāmi, balikammaṃ karissāmī’’ti. Tassā sā patthanā samijjhi. Sā visākhapuṇṇamadivase pātova balikammaṃ karissāmīti rattiyā paccūsasamaye eva pāyasaṃ paṭiyādesi. Tasmiṃ pāyase paccamāne mahantamahantā pupphuḷā uṭṭhahitvā dakkhiṇāvaṭṭā hutvā sañcaranti. Ekaphusitampi bahi na gacchati. Mahābrahmā chattaṃ dhāresi. Cattāro lokapālā khaggahatthā ārakkhaṃ gaṇhiṃsu. Sakko alātāni samānento aggiṃ jālesi. Devatā catūsu dīpesu ojaṃ saṃharitvā tattha pakkhipiṃsu. Bodhisatto bhikkhācārakālaṃ āgamayamāno pātova gantvā rukkhamūle nisīdi. Rukkhamūle sodhanatthāya gatā dhātī āgantvā sujātāya ārocesi – ‘‘devatā rukkhamūle nisinnā’’ti. Sujātā, sabbaṃ pasādhanaṃ pasādhetvā satasahassagghanike suvaṇṇathāle pāyasaṃ vaḍḍhetvā aparāya suvaṇṇapātiyā pidahitvā ukkhipitvā gatā mahāpurisaṃ disvā saheva pātiyā hatthe ṭhapetvā vanditvā ‘‘yathā mayhaṃ manoratho nipphanno, evaṃ tumhākampi nipphajjatū’’ti vatvā pakkāmi.
那时，乌鲁维拉村有一位名叫苏迦塔的寡妇，她坐在一棵菩提树下说：“我若生同胞家，先胎必生一男孩，我当做还俗事。”她的想法成就。维萨卡满月日，她正想做还俗事，夜里预备牛奶。牛奶散发出的香气引来了大量花蕊，在南边环绕飞舞。有神仙为她撑伞，四大护法象持剑守护，萨咖天帝吹响号角点燃火焰，神祇于四灯中集聚。菩萨晚间乞食时，到达坐于树下。为净树根，一位神祇来向苏迦塔说：“诸神正坐树下。”苏迦塔整理一切饮食，拿出珍贵黄金奶饭，点亮黄金伞，恭敬地将其供养。说：“愿你的愿望达成，也愿诸位同样如愿。”说完便离去。
Bodhisatto nerañjarāya tīraṃ gantvā suvaṇṇathālaṃ tīre ṭhapetvā nhatvā paccuttaritvā ekūnapaṇṇāsapiṇḍe karonto pāyasaṃ paribhuñjitvā ‘‘sacāhaṃ ajja buddho bhavāmi, thālaṃ paṭisotaṃ gacchatū’’ti khipi. Thālaṃ paṭisotaṃ gantvā thokaṃ ṭhatvā kālanāgarājassa bhavanaṃ pavisitvā tiṇṇaṃ buddhānaṃ thālāni ukkhipitvā aṭṭhāsi.
菩萨到泥蓝伽河岸，将黄金伞放在岸边，洗净后饮食，供养五十三钵肉饭，说：“我今为佛，愿赴黄金伞处。”迅速赶往黄金伞处，插好伞，进入时轮王宫，将三顶佛的伞插立，站稳。
Mahāsatto vanasaṇḍe divāvihāraṃ katvā sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā bodhimaṇḍaṃ āruyha dakkhiṇadisābhāge aṭṭhāsi. So padeso paduminipatte udakabindu viya akampittha. Mahāsatto, ‘‘ayaṃ mama guṇaṃ dhāretuṃ na sakkotī’’ti pacchimadisābhāgaṃ agamāsi, sopi tatheva akampittha. Uttaradisābhāgaṃ agamāsi, sopi tatheva akampittha. Puratthimadisābhāgaṃ agamāsi, tattha pallaṅkappamāṇaṃ ṭhānaṃ sunikhātaindakhilo viya niccalamahosi. Mahāsatto ‘‘idaṃ ṭhānaṃ sabbabuddhānaṃ kilesabhañjanaviddhaṃsanaṭṭhāna’’nti tāni tiṇāni agge gahetvā cālesi. Tāni cittakārena tūlikaggena paricchinnāni viya ahesuṃ. Bodhisatto , ‘‘bodhiṃ appatvā imaṃ pallaṅkaṃ na bhindissāmī’’ti caturaṅgavīriyaṃ adhiṭṭhahitvā pallaṅkaṃ ābhujitvā nisīdi.
伟大者在森林边白天修行，傍晚时分手持八把干草登上菩提场，站于南方之处。此地犹如莲池水滴，极为安稳。伟大者说：“我无法守护此地的善业”，遂离开西方，此处也安稳。再至北方，亦然安稳。又到东方，此地如展开的床垫，安静不动。伟大者说：“此地是诸佛的污垢清除之地”，于是携带几束干草行走。干草因笔触而断裂。菩萨说：“得正觉时，我不会毁坏此床。”发起四方勇猛力，盖床坐下。
Taṅkhaṇaññeva māro bāhusahassaṃ māpetvā diyaḍḍhayojanasatikaṃ girimekhalaṃ nāma hatthiṃ āruyha navayojanaṃ mārabalaṃ gahetvā addhakkhikena olokayamāno pabbato viya ajjhottharanto upasaṅkami. Mahāsatto, ‘‘mayhaṃ dasa pāramiyo pūrentassa añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā sakkhi natthi, vessantarattabhāve pana mayhaṃ sattasu vāresu mahāpathavī sakkhi ahosi; idānipi me ayameva acetanā kaṭṭhakaliṅgarūpamā mahāpathavī sakkhī’’ti hatthaṃ pasāreti. Mahāpathavī tāvadeva ayadaṇḍena pahataṃ kaṃsathālaṃ viya ravasataṃ ravasahassaṃ muñcamānā viravitvā parivattamānā mārabalaṃ cakkavāḷamukhavaṭṭiyaṃ muñcanamakāsi. Mahāsatto sūriye dharamāneyeva mārabalaṃ vidhamitvā paṭhamayāme pubbenivāsañāṇaṃ, majjhimayāme dibbacakkhuṃ visodhetvā pacchimayāme paṭiccasamuppāde ñāṇaṃ otāretvā vaṭṭavivaṭṭaṃ sammasitvā aruṇodaye buddho hutvā , ‘‘mayā anekakappakoṭisatasahassaṃ addhānaṃ imassa pallaṅkassa atthāya vāyāmo kato’’ti sattāhaṃ ekapallaṅkena nisīdi. Athekaccānaṃ devatānaṃ, ‘‘kiṃ nu kho aññepi buddhattakarā dhammā atthī’’ti kaṅkhā udapādi.
恶魔以一百万手臂举起名为“象圈山脉”的大象，攀登象背，携带九条臂膀的魔力，向山峰冲顶。伟大者说：“若我未圆满十种波罗蜜，凡是沙门婆罗门、天神、魔王、梵天均无能与我为证；唯独我在七七周岁时成为大地之证。此地作为我意志象征，此刻如大地一般承受我的意志。”大地如被铁杵砸击，发出喧响，捆绑放开，扰动了魔力的轮回。伟大者如日冉冉升起，击败魔力，于头一次降伏时清净了前世记忆，中次以天眼净化，末次了知缘起法，彻底掌握轮回变化。东方旭日升起时，成道佛说：“我已等了无数亿万次努力，终于为这床坐成。”诸天中出现疑问：“是否还有其他成佛的因缘？”
Atha bhagavā aṭṭhame divase samāpattito vuṭṭhāya devatānaṃ kaṅkhaṃ ñatvā kaṅkhāvidhamanatthaṃ ākāse uppatitvā yamakapāṭihāriyaṃ dassetvā tāsaṃ kaṅkhaṃ vidhamitvā pallaṅkato īsakaṃ pācīnanissite uttaradisābhāge ṭhatvā cattāri asaṅkhyeyyāni kappasatasahassañca pūritānaṃ pāramīnaṃ phalādhigamaṭṭhānaṃ pallaṅkañceva bodhirukkhañca animisehi akkhīhi olokayamāno sattāhaṃ vītināmesi, taṃ ṭhānaṃ animisacetiyaṃ nāma jātaṃ.
于是世尊于第八天成就后起身，了知天众的疑惑，因疑惑消解之意，升空显现比库伏节之奇特神变；令他们疑惑解除后，世尊于床侧竖立竹杖，面向北方，观看床榻及菩提树。七日七夜之间，观照着已圆满无量劫修习的无数波罗蜜果位，目光不眨，心无散乱。此地后来称为“无瞋之地”。
Atha pallaṅkassa ca ṭhitaṭṭhānassa ca antarā puratthimapacchimato āyate ratanacaṅkame caṅkamanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanacaṅkamacetiyaṃ nāma jātaṃ. Tato pacchimadisābhāge devatā ratanagharaṃ māpayiṃsu, tattha pallaṅkena nisīditvā abhidhammapiṭakaṃ visesato cettha anantanayasamantapaṭṭhānaṃ vicinanto sattāhaṃ vītināmesi, taṃ ṭhānaṃ ratanagharacetiyaṃ nāma jātaṃ. Evaṃ bodhisamīpeyeva cattāri sattāhāni vītināmetvā pañcame sattāhe bodhirukkhamūlā yena ajapālanigrodho tenupasaṅkami, tatrāpi dhammaṃ vicinantoyeva vimuttisukhañca paṭisaṃvedento nisīdi, dhammaṃ vicinanto cettha evaṃ abhidhamme nayamaggaṃ sammasi – paṭhamaṃ dhammasaṅgaṇīpakaraṇaṃ nāma, tato vibhaṅgapakaraṇaṃ, dhātukathāpakaraṇaṃ, puggalapaññattipakaraṇaṃ, kathāvatthu nāma pakaraṇaṃ, yamakaṃ nāma pakaraṇaṃ, tato mahāpakaraṇaṃ paṭṭhānaṃ nāmāti.
接着，世尊于床侧及其所处之地之间，来回踱步七日七夜，此处名为“宝行步地”。继而，西方天众建造宝阁，世尊端坐宝阁之中，专心研习阿毗达摩藏，探究无量不断的因缘法理，又七日七夜不散乱，此地称为“宝阁地”。如此于菩提树旁连续七日无间断地通彻法义。第七日，世尊至菩提树根之处，即无忧树所在处，安坐其中，观察法义，感受解脱喜悦，深入探讨阿毗达摩法门，宣说法义之路有序分明：首先为《法集论》，继而《分别论》、《界论》、《人名相论》、《异说诸处论》、《双论》及《大论》、《因缘论》诸部。
Tatthassa saṇhasukhumapaṭṭhānamhi citte otiṇṇe pīti uppajji; pītiyā uppannāya lohitaṃ pasīdi, lohite pasanne chavi pasīdi. Chaviyā pasannāya puratthimakāyato kūṭāgārādippamāṇā rasmiyo uṭṭhahitvā ākāse pakkhandachaddantanāgakulaṃ viya pācīnadisāya anantāni cakkavāḷāni pakkhandā, pacchimakāyato uṭṭhahitvā pacchimadisāya, dakkhiṇaṃsakūṭato uṭṭhahitvā dakkhiṇadisāya, vāmaṃsakūṭato uṭṭhahitvā uttaradisāya anantāni cakkavāḷāni pakkhandā, pādatalehi pavāḷaṅkuravaṇṇā rasmiyo nikkhamitvā mahāpathaviṃ vinivijjhitvā udakaṃ dvidhā bhinditvā vātakkhandhaṃ padāletvā ajaṭākāsaṃ pakkhandā, sīsato samparivattiyamānaṃ maṇidāmaṃ viya nīlavaṇṇā rasmivaṭṭi uṭṭhahitvā cha devaloke vinivijjhitvā nava brahmaloke vehapphale pañca suddhāvāse ca vinivijjhitvā cattāro āruppe atikkamma ajaṭākāsaṃ pakkhandā. Tasmiṃ divase aparimāṇesu cakkavāḷesu aparimāṇā sattā sabbe suvaṇṇavaṇṇāva ahesuṃ. Taṃ divasañca pana bhagavato sarīrā nikkhantā yāvajjadivasāpi tā rasmiyo anantā lokadhātuyo gacchantiyeva.
于此泯灭细微执著，心识超越时，喜悦生起；喜悦生起时血色呈现鲜红，鲜红中有光辉，光辉中有清明。清明光辉从东方的屋顶等建筑物起，升腾空中，犹如遮盖飞翔之龙群，向西方飞去，伸展无数光轮。西方升起光轮，南方高山处升起光轮，向南射出光辉，西北山处升起光轮，向北射光轮，脚底发出洋红色光芒，射穿大地，水流二分，风轮转动，化为无缚空间；头顶绕转，发出宝石色光环，穿越六天及九梵天，及五净居天，越四无色界，飞越无缚空间。当天各方无量光轮无量众生皆呈现金色。当天世尊身光现前，至今岁月中，光辉无尽，似随众水流远方游行。
Evaṃ bhagavā ajapālanigrodhe sattāhaṃ vītināmetvā tato aparaṃ sattāhaṃ mucalinde nisīdi, nisinnamattasseva cassa sakalaṃ cakkavāḷagabbhaṃ pūrento mahāakālamegho udapādi. Evarūpo kira mahāmegho dvīsuyeva kālesu vassati cakkavattimhi vā uppanne buddhe vā. Idha buddhakāle udapādi. Tasmiṃ pana uppanne mucalindo nāgarājā cintesi – ‘‘ayaṃ megho satthari mayhaṃ bhavanaṃ paviṭṭhamatteva uppanno, vāsāgāramassa laddhuṃ vaṭṭatī’’ti. So sattaratanamayaṃ pāsādaṃ nimminituṃ sakkontopi evaṃ kate mayhaṃ mahapphalaṃ na bhavissati, dasabalassa kāyaveyyāvaccaṃ karissāmīti mahantaṃ attabhāvaṃ katvā satthāraṃ sattakkhattuṃ bhogehi parikkhipitvā upari phaṇaṃ dhāresi. Parikkhepassa anto okāso heṭṭhā lohapāsādappamāṇo ahosi. Icchiticchitena iriyāpathena satthā viharissatīti nāgarājassa ajjhāsayo ahosi. Tasmā evaṃ mahantaṃ okāsaṃ parikkhipi. Majjhe ratanapallaṅko paññatto hoti, upari suvaṇṇatārakavicittaṃ samosaritagandhadāmakusumadāmacelavitānaṃ ahosi. Catūsu koṇesu gandhatelena dīpā jalitā, catūsu disāsu vivaritvā candanakaraṇḍakā ṭhapitā. Evaṃ bhagavā taṃ sattāhaṃ tattha vītināmetvā tato aparaṃ sattāhaṃ rājāyatane nisīdi.
就这样，世尊在无忧树下七日七夜巡视完毕后，来到另一处水池边坐下，坐定之时，广阔光轮充满四周，忽生大黑云。此种大黑云只在佛出世或正法时代出现，持续两年。成佛之时即出现。水龙王见此云，思虑曰：“此云正是我尊师所居之物，此乃其住所，我应驻守。”即使具七宝建殿供养，也难得如是大功德，若令我身遍十万天力，必尽身心供养尊师。”坐卧位置广阔如铁殿，愿以喜乐步履随佛而行。故布置此大空间。中央以宝床为座，上铺金芒星纹织锦披肩。四角以香油点灯，四方打开悬挂着檀香篓。如此，世尊七日七夜保持此地，之后又坐于王宫中。
Aṭṭhame sattāhe sakkena devānamindena ābhataṃ dantakaṭṭhañca osadhaharītakañca khāditvā mukhaṃ dhovitvā catūhi lokapālehi upanīte paccagghe selamaye patte tapussabhallikānaṃ piṇḍapātaṃ paribhuñjitvā puna paccāgantvā ajapālanigrodhe nisinnassa sabbabuddhānaṃ āciṇṇo ayaṃ vitakko udapādi.
第八日，萨咖天帝及四大护法天尊，食用牙擦草及药草后洗脸，受持塔婆树叶中调和的食物及细叶供养，然后回到无忧树下。坐于斯时，世尊念诵一切诸佛所启示的法门，此时清净正思维生起。
Tattha paṇḍitoti paṇḍiccena samannāgato. Viyattoti veyyattiyena samannāgato. Medhāvīti ṭhānuppattiyā paññāya samannāgato. Apparajakkhajātikoti samāpattiyā vikkhambhitattā nikkilesajātiko visuddhasatto. Ājānissatīti sallakkhessati paṭivijjhissati. Ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ uppajji. Bhagavā kira devatāya kathiteneva niṭṭhaṃ agantvā sayampi sabbaññutaññāṇena olokento ito sattamadivasamatthake kālaṃ katvā ākiñcaññāyatane nibbattoti addasa. Taṃ sandhāyāha – ‘‘ñāṇañca pana me dassanaṃ udapādī’’ti. Mahājāniyoti sattadivasabbhantare pattabbamaggaphalato parihīnattā mahatī jāni assāti mahājāniyo. Akkhaṇe nibbattattā gantvā desiyamānaṃ dhammampissa sotuṃ sotappasādo natthi, idha dhammadesanaṭṭhānaṃ āgamanapādāpi natthi, evaṃ mahājāniyo jātoti dasseti. Abhidosakālaṅkatoti aḍḍharatte kālaṅkato. Ñāṇañca pana meti mayhampi sabbaññutaññāṇaṃ udapādi. Idhāpi kira bhagavā devatāya vacanena sanniṭṭhānaṃ akatvā sabbaññutaññāṇena olokento ‘‘hiyyo aḍḍharatte kālaṅkatvā udako rāmaputto nevasaññānāsaññāyatane nibbatto’’ti addasa. Tasmā evamāha. Sesaṃ purimanayasadisameva. Bahukārāti bahūpakārā. Padhānapahitattaṃ upaṭṭhahiṃsūti padhānatthāya pesitattabhāvaṃ vasanaṭṭhāne pariveṇasammajjanena pattacīvaraṃ gahetvā anubandhanena mukhodakadantakaṭṭhadānādinā ca upaṭṭhahiṃsu. Ke pana te pañcavaggiyā nāma? Yete –
此处“贤人”指以智慧充满者；“熟练”者以技巧熟达者；“智者”者因智慧根生起的人。“断恶修善”者由修道而断除烦恼，具足净净慧。所谓“知见者”即彻知法义。世尊以天众之语观察一切，见到时间之轮运转与生起现象。于是说“我见智慧亦随之生起”。称“大神知者”为七日圆满道果时因除一切烦恼而具大智慧之称。此时世尊观察人间时伤亡愈多，知难以听闻佛法因教法传来之地少，故称为大神知者。谓世尊于当下以智慧观照，由无明缠纷取灭而成，如“忉利天中水罗睺眼泉水现起”等。故云“知识代表着超越一切”。诸智者亦有多种义：多种利益，坚固根基，专为弘法持戒奉事之身，持有袈裟布施及供养。五众系者乃五部众人，是也。
Rāmo dhajo lakkhaṇo jotimanti,
罗摩是旗帜，是标志，光明闪耀的存在，
Yañño subhojo suyāmo sudatto;
他是庄严的旗帜，弓强弦紧，血统纯正；
Ete tadā aṭṭha ahesuṃ brāhmaṇā,
那时共有八位婆罗门，
Chaḷaṅgavā mantaṃ viyākariṃsūti.
他们聚集一处商议讨论。
Bodhisattassa jātakāle supinapaṭiggāhakā ceva lakkhaṇapaṭiggāhakā ca aṭṭha brāhmaṇā. Tesu tayo dvedhā byākariṃsu – ‘‘imehi lakkhaṇehi samannāgato agāraṃ ajjhāvasamāno rājā hoti cakkavattī, pabbajamāno buddho’’ti. Pañca brāhmaṇā ekaṃsabyākaraṇā ahesuṃ – ‘‘imehi lakkhaṇehi samannāgato agāre na tiṭṭhati, buddhova hotī’’ti. Tesu purimā tayo yathāmantapadaṃ gatā, ime pana pañca mantapadaṃ atikkantā. Te attanā laddhaṃ puṇṇapattaṃ ñātakānaṃ vissajjetvā ‘‘ayaṃ mahāpuriso agāraṃ na ajjhāvasissati, ekantena buddho bhavissatī’’ti nibbitakkā bodhisattaṃ uddissa samaṇapabbajjaṃ pabbajitā. Tesaṃ puttātipi vadanti. Taṃ aṭṭhakathāya paṭikkhittaṃ.
在菩萨出生时，这八位婆罗门中，有的专门认定菩萨为睡梦中的预示者，有的则认定为特征的预示者。这八人中，三人分为两种说法——他们认为“具备这些标志的人，在没有家宅而流浪时，将成为国王、转轮圣王，并且出家成佛”。五人则持统一见解，认为“具备这些标志的人，是不会留在家中的，必然会成佛”。前三人依照自己的见解结束讨论，而后五人超越了前三人的看法。他们断定自己得到的祖先遗传的教义仍是完整的，他们断言“此大丈夫绝不会停留在家中，必定独自成为佛”，因而当即为了菩萨的缘故，当场出家修道。他们的儿子们亦如此传说。对此经注已有专门反对的说法。
Ete kira daharakāleyeva bahū mante jāniṃsu, tasmā te brāhmaṇā ācariyaṭṭhāne ṭhapayiṃsu. Te pacchā amhehi puttadārajaṭaṃ chaḍḍetvā na sakkā bhavissati pabbajitunti daharakāleyeva pabbajitvā ramaṇīyāni senāsanāni paribhuñjantā vicariṃsu. Kālena kālaṃ pana ‘‘kiṃ, bho, mahāpuriso mahābhinikkhamanaṃ nikkhanto’’ti pucchanti. Manussā, ‘‘kuhiṃ tumhe mahāpurisaṃ passissatha, tīsu pāsādesu tividhanāṭakamajjhe devo viya sampattiṃ anubhotī’’ti vadanti. Te sutvā, ‘‘na tāva mahāpurisassa ñāṇaṃ paripākaṃ gacchatī’’ti appossukkā vihariṃsuyeva. Kasmā panettha bhagavā, ‘‘bahukārā kho ime pañcavaggiyā’’ti āha? Kiṃ upakārakānaṃyeva esa dhammaṃ deseti, anupakārakānaṃ na desetīti? No na deseti. Paricayavasena hesa āḷārañceva kālāmaṃ udakañca rāmaputtaṃ olokesi. Etasmiṃ pana buddhakkhette ṭhapetvā aññāsikoṇḍaññaṃ paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. Kasmā? Tathāvidhaupanissayattā.
据说他们在童年时期便得知此事，因此这些婆罗门在师长面前立誓束发出家。之后，他们舍弃儿孙及家业，断言不可能出家的人不可能出家；他们怀抱欢乐，行走于优美的禅院，度过童年岁月。后来岁月流逝时，他们有人询问“尊大的人出家，何去何从？”凡人答曰：“如何能见尊大之人？如天人居于三大殿之间，享受天福。”听此后，他们略感不悦而消沉，认为“尊大之人证得的智识尚未成熟”。那么，世尊为何说“这五人属于多行者群体”？他没有教导无益者，只为有益者开示。绝非无目的传教。正如阿辣竭与迦兰陀对待时，摩耶王子以水观察罗摩之子。在这个佛陀圣地布置下，其他学者尚无法证得第一法门。何以故？此乃依赖缘起法故。
Pubbe kira puññakaraṇakāle dve bhātaro ahesuṃ. Te ekatova sassaṃ akaṃsu. Tattha jeṭṭhakassa ‘‘ekasmiṃ sasse navavāre aggasassadānaṃ mayā dātabba’’nti ahosi. So vappakāle bījaggaṃ nāma datvā gabbhakāle kaniṭṭhena saddhiṃ mantesi – ‘‘gabbhakāle gabbhaṃ phāletvā dassāmā’’ti. Kaniṭṭho ‘‘taruṇasassaṃ nāsetukāmosī’’ti āha. Jeṭṭho kaniṭṭhassa ananuvattanabhāvaṃ ñatvā khettaṃ vibhajitvā attano koṭṭhāsato gabbhaṃ phāletvā khīraṃ nīharitvā sappiphāṇitehi yojetvā adāsi, puthukakāle puthukaṃ kāretvā adāsi, lāyane lāyanaggaṃ veṇikaraṇe veṇaggaṃ kalāpādīsu kalāpaggaṃ khaḷaggaṃ bhaṇḍaggaṃ koṭṭhagganti evaṃ ekasasse navavāre aggadānaṃ adāsi. Kaniṭṭho panassa uddharitvā adāsi, tesu jeṭṭho aññāsikoṇḍaññatthero jāto, kaniṭṭho subhaddaparibbājako. Iti ekasmiṃ sasse navannaṃ aggadānānaṃ dinnattā ṭhapetvā theraṃ añño paṭhamaṃ dhammaṃ sacchikātuṃ samattho nāma natthi. ‘‘Bahukārā kho ime pañcavaggiyā’’ti idaṃ pana upakārānussaraṇamattakeneva vuttaṃ.
古时曾有两兄弟。他们同心合力积聚财富。长兄曾立誓：“在这财富中，第九年时，我当施放为首要布施。”到了季节，长兄赠送名为种子的禀品，于怀孕期间与弟弟共谋曰：“胎儿时使胎儿成果，看看如何。”弟弟答言：“我正欲毁坏年轻者。”长兄知悉弟弟不从之意，便将田地分开，自行以自家园地哺养胎儿，挤出乳汁，调制良膳奉献，育幼时制乳膏施与，老去时制沃乳，调配供奉，悉此一切均为一财富第九年首要布施。弟弟却取出保存之礼物又施舍。长兄因此成为具足智慧之长老，弟弟则为善行游方者。故有一财富第九年首要布施施与事实，且无人能如是成就初证法门。此乃众多助缘中仅此略述者。
Isipatane migadāyeti tasmiṃ kira padese anuppanne buddhe paccekasambuddhā gandhamādanapabbate sattāhaṃ nirodhasamāpattiyā vītināmetvā nirodhā vuṭṭhāya nāgalatādantakaṭṭhaṃ khāditvā anotattadahe mukhaṃ dhovitvā pattacīvaramādāya ākāsena āgantvā nipatanti. Tattha cīvaraṃ pārupitvā nagare piṇḍāya caritvā katabhattakiccā gamanakālepi tatoyeva uppatitvā gacchanti. Iti isayo ettha nipatanti uppatanti cāti taṃ ṭhānaṃ isipatananti saṅkhaṃ gataṃ. Migānaṃ pana abhayatthāya dinnattā migadāyoti vuccati. Tena vuttaṃ ‘‘isipatane migadāye’’ti.
所谓“在仙人堕处的鹿苑”，即指那一地区。传说佛陀及诸缘觉、辟支佛在此，七天七夜止灭，其间屏避外境。他们起身后曾食啮龙牙木，洗净口鼻，着袈裟从空中降落而坐。此处，著袈裟之众逐步生活于城市，行乞食饭，田间农务和行脚时亦于溪水中沐浴，故此地被称为“仙人堕处”。又因护持鹿众，故名“鹿苑”。据此传说，故称“仙人堕处的鹿苑”。
§285
285.Antarā ca gayaṃ antarā ca bodhinti gayāya ca bodhissa ca vivare tigāvutantare ṭhāne. Bodhimaṇḍato hi gayā tīṇi gāvutāni. Bārāṇasī aṭṭhārasa yojanāni. Upako bodhimaṇḍassa ca gayāya ca antare bhagavantaṃ addasa. Antarāsaddena pana yuttattā upayogavacanaṃ kataṃ. Īdisesu ca ṭhānesu akkharacintakā ‘‘antarā gāmañca nadiñca yātī’’ti evaṃ ekameva antarāsaddaṃ payujjanti. So dutiyapadenapi yojetabbo hoti . Ayojiyamāne upayogavacanaṃ na pāpuṇāti. Idha pana yojetvā eva vuttoti. Addhānamaggapaṭipannanti addhānasaṅkhātaṃ maggaṃ paṭipannaṃ, dīghamaggapaṭipannanti attho. Addhānamaggagamanasamayassa hi vibhaṅge ‘‘addhayojanaṃ gacchissāmīti bhuñjitabba’’ntiādivacanato (pāci. 218) addhayojanampi addhānamaggo hoti. Bodhimaṇḍato pana gayā tigāvutaṃ.
285. 在拘尸那城与菩提树之间，三十余里处有一广场。菩提场分为三区。拘尸那城距十八由旬。在菩提场附近间距，世尊曾被目睹。间距此字乃音节合成，意指“间隔”且与“村落”和“河流”相通，是唯一适合的连用词。此字可作双音节合成，当不能连合时则非谓之“适当合用词”。此处特说已连合之义。行持正道者称此为加固道，修长道者谓之长道。正因该分道路之所称之为加固道。菩提场至拘尸那城三十余里。
Sabbābhibhūti sabbaṃ tebhūmakadhammaṃ abhibhavitvā ṭhito. Sabbavidūti sabbaṃ catubhūmakadhammaṃ avediṃ aññāsiṃ. Sabbesu dhammesu anupalittoti sabbesu tebhūmakadhammesu kilesalepanena anupalitto. Sabbaṃ jahoti sabbaṃ tebhūmakadhammaṃ jahitvā ṭhito. Taṇhākkhaye vimuttoti taṇhākkhaye nibbāne ārammaṇato vimutto. Sayaṃ abhiññāyāti sabbaṃ catubhūmakadhammaṃ attanāva jānitvā. Kamuddiseyyanti kaṃ aññaṃ ‘‘ayaṃ me ācariyo’’ti uddiseyyaṃ.
他悉心包罗，自立于三界之诸法。悉知三界而称之全知者，谓通晓四界诸法，非漏染染污未染受染染着者皆悉通达。破除一切诸法，摒绝三界之染着现起者，即苦渴消灭涅槃归根之解脱。自觉得一切四界法故，谓自证三明。倘若另有人明者，则称为“此为我师”，指示他人。
Na me ācariyo atthīti lokuttaradhamme mayhaṃ ācariyo nāma natthi. Natthi me paṭipuggaloti mayhaṃ paṭibhāgapuggalo nāma natthi. Sammāsambuddhoti sahetunā nayena cattāri saccāni sayaṃ buddho. Sītibhūtoti sabbakilesagginibbāpanena sītibhūto. Kilesānaṃyeva nibbutattā nibbuto. Kāsinaṃ puranti kāsiraṭṭhe nagaraṃ. Āhañchaṃ amatadundubhinti dhammacakkapaṭilābhāya amatabheriṃ paharissāmīti gacchāmi. Arahasi anantajinoti anantajinoti bhavituṃ yutto. Hupeyya pāvusoti, āvuso, evampi nāma bhaveyya. Pakkāmīti vaṅkahārajanapadaṃ nāma agamāsi.
言“我无师”，谓在世俗法中无可称我为师者。亦无与我相配为同道者。所谓“正自觉者”乃以缘起及四谛为缘，自证四谛之佛。称其为“清凉者”，谓藉灭尽一切贪染清凉安住。烦恼尽处即为涅槃已灭。以自力知晓四谛深义。若有证明者，谓“此即我导师”，用以指示旁人。过去曾有名为Kāsī城邑。言“于此世间将守护不灭之法轮，以护不坏之教法”，即自称出家。称阿拉汉“不死诸师”。会至斜角村。
Tatthekaṃ migaluddakagāmakaṃ nissāya vāsaṃ kappesi. Jeṭṭhakaluddako taṃ upaṭṭhāsi. Tasmiñca janapade caṇḍā makkhikā honti. Atha naṃ ekāya cāṭiyā vasāpesuṃ, migaluddako dūre migavaṃ gacchanto ‘‘amhākaṃ arahante mā pamajjī’’ti chāvaṃ nāma dhītaraṃ āṇāpetvā agamāsi saddhiṃ puttabhātukehi. Sā cassa dhītā dassanīyā hoti koṭṭhāsasampannā. Dutiyadivase upako gharaṃ āgato taṃ dārikaṃ sabbaṃ upacāraṃ katvā parivisituṃ upagataṃ disvā rāgena abhibhūto bhuñjitumpi asakkonto bhājanena bhattaṃ ādāya vasanaṭṭhānaṃ gantvā bhattaṃ ekamante nikkhipitvā sace chāvaṃ labhāmi, jīvāmi, no ce, marāmīti nirāhāro sayi. Sattame divase māgaviko āgantvā dhītaraṃ upakassa pavattiṃ pucchi. Sā ‘‘ekadivasameva āgantvā puna nāgatapubbo’’ti āha. Māgaviko āgataveseneva naṃ upasaṅkamitvā pucchissāmīti taṃkhaṇaṃyeva gantvā ‘‘kiṃ, bhante, apphāsuka’’nti pāde parāmasanto pucchi. Upako nitthunanto parivattatiyeva. So ‘‘vadatha bhante, yaṃ mayā sakkā kātuṃ, taṃ sabbaṃ karissāmī’’ti āha. Upako, ‘‘sace chāvaṃ labhāmi, jīvāmi, no ce, idheva maraṇaṃ seyyo’’ti āha. Jānāsi pana, bhante, kiñci sippanti. Na jānāmīti. Na, bhante, kiñci sippaṃ ajānantena sakkā gharāvāsaṃ adhiṭṭhātunti.
有一人与住于小村落，长兄照料。此地无恶蝇。然他一日被蝇侵扰，长兄远行至森林，对儿子言：“勿侵扰我们的阿拉汉。”儿女与兄弟们同行。她德行优良，家业丰盛。次日长兄归家，见儿媳，准备照料。因他心生爱染，贪欲难忍，携饭食，进居所，置饭于一处，言若得儿媳归依，则生存，若不然即死。第七日摩揭维国人来访，问及儿媳近况。她称：“一日前来，即已生犹如妙药。”访客应允近日来访，儿媳问：“尊者有何病？”他迂回应答。儿媳言：“尊者，若吾所能助，必尽全力。”他答：“若得依止，吾生存；若不得，则死，死在此处。”儿媳答：“尊者知晓医术否？”他否认。儿媳再问：“若不识医术，怎能安居家宅？”
So āha – ‘‘nāhaṃ kiñci sippaṃ jānāmi, apica tumhākaṃ maṃsahārako bhavissāmi, maṃsañca vikkīṇissāmī’’ti. Māgaviko, ‘‘amhākampi etadeva ruccatī’’ti uttarasāṭakaṃ datvā gharaṃ ānetvā dhītaraṃ adāsi. Tesaṃ saṃvāsamanvāya putto vijāyi. Subhaddotissa nāmaṃ akaṃsu. Chāvā tassa rodanakāle ‘‘maṃsahārakassa putta, migaluddakassa putta mā rodī’’tiādīni vadamānā puttatosanagītena upakaṃ uppaṇḍesi. Bhadde tvaṃ maṃ anāthoti maññasi. Atthi me anantajino nāma sahāyo. Tassāhaṃ santike gamissāmīti āha. Chāvā evamayaṃ aṭṭīyatīti ñatvā punappunaṃ katheti. So ekadivasaṃ anārocetvāva majjhimadesābhimukho pakkāmi.
于是他说：“我一点技巧也不懂，但我将成为你们肉食的供应者，也将出售肉类。”茂迦维给了答那先达如来答一百块银币，带他回家，把女儿许配给他。于是他们结合生了一个儿子，名叫苏拔陀提萨。那个孩子哭泣时，查瓦呵呵说：“不要哭，肉食之子，不要哭，猎鹰之子。”一边说着带着孩子跳着唱着嬉戏。你以为他很乖巧无依，可我有一个名为无限贤者的助手，他说：“我要去他那里。”于是查瓦深知此事，不断谈论这件事。那人一天不请自来，朝中部方向而去。
Bhagavā ca tena samayena sāvatthiyaṃ viharati jetavane mahāvihāre. Atha kho bhagavā paṭikacceva bhikkhū āṇāpesi – ‘‘yo, bhikkhave, ‘anantajino’ti pucchamāno āgacchati, tassa maṃ dasseyyāthā’’ti. Upakopi kho ‘‘kuhiṃ anantajino vasatī’’ti pucchanto anupubbena sāvatthiṃ āgantvā vihāramajjhe ṭhatvā kuhiṃ anantajinoti pucchi. Taṃ bhikkhū bhagavato santikaṃ nayiṃsu. So bhagavantaṃ disvā – ‘‘sañjānātha maṃ bhagavā’’ti āha. Āma, upaka, sañjānāmi, kuhiṃ pana tvaṃ vasitthāti. Vaṅkahārajanapade, bhanteti. Upaka, mahallakosi jāto pabbajituṃ sakkhissasīti. Pabbajissāmi, bhanteti. Bhagavā pabbājetvā tassa kammaṭṭhānaṃ adāsi. So kammaṭṭhāne kammaṃ karonto anāgāmiphale patiṭṭhāya kālaṃ katvā avihesu nibbatto. Nibbattakkhaṇeyeva arahattaṃ pāpuṇīti. Avihesu nibbattamattā hi satta janā arahattaṃ pāpuṇiṃsu, tesaṃ so aññataro.
此时世尊住在舍卫城祇树给孤独园的佛寺中。于是世尊亲自吩咐比库们说：“比库们，若有人称呼‘无限贤者’来访时，应当让我见他。”那时余迦波问：“这‘无限贤者’住在哪里？”于是先前未曾去过舍卫城，来到舍卫城的寺院中，站立于中庭，问：“‘无限贤者’住哪里？”比库们把他引见到世尊面前。那人见到世尊，说：“请辨认我，我是世尊。”“是的，余迦波，我认出你来了，但你住在哪里？”“我出生于瓦昂卡哈拉村。”“余迦波，说：‘我将出家。’”“我会出家，尊者。”“于是世尊为他举行出家仪式，赐予他修行所需。他在那里修习业，获得阿那含果，经过时间在舍卫圆寂。据说当他圆寂之时，已经成阿拉汉者有七人，其中他是其中一位。”
Vuttañhetaṃ –
这段经文说：
‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;
“我未曾遭遇难以解脱的时候，七位比库皆已得解脱；
Rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ.
烦恼根本已灭尽，离苦难已越出世间的污浊；
Upako palagaṇḍo ca, pukkusāti ca te tayo;
余迦波、波罗多及他们三人品行端正；
Bhaddiyo khaṇḍadevo ca, bahuraggi ca saṅgiyo;
善妙和剖断天，萨齐众多；
Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upajjhagu’’nti. (saṃ. ni. 1.105);
他们舍弃了人身，获得了天界的缘分。
§286
286.Saṇṭhapesunti katikaṃ akaṃsu. Bāhullikoti cīvarabāhullādīnaṃ atthāya paṭipanno. Padhānavibbhantoti padhānato vibbhanto bhaṭṭho parihīno. Āvatto bāhullāyāti cīvarādīnaṃ bahulabhāvatthāya āvatto. Apica kho āsanaṃ ṭhapetabbanti apica kho panassa uccakule nibbattassa āsanamattaṃ ṭhapetabbanti vadiṃsu. Nāsakkhiṃsūti buddhānubhāvena buddhatejasā abhibhūtā attano katikāya ṭhātuṃ nāsakkhiṃsu. Nāmena ca āvusovādena ca samudācarantīti gotamāti, āvusoti ca vadanti. Āvuso gotama, mayaṃ uruvelāyaṃ padhānakāle tuyhaṃ pattacīvaraṃ gahetvā vicarimhā, mukhodakaṃ dantakaṭṭhaṃ adamhā, vutthapariveṇaṃ sammajjimhā, pacchā ko te vattappaṭipattimakāsi, kacci amhesu pakkantesu na cintayitthāti evarūpiṃ kathaṃ kathentīti attho. Iriyāyāti dukkarairiyāya. Paṭipadāyāti dukkarapaṭipattiyā. Dukkarakārikāyāti pasatapasata-muggayūsādiāharakaraṇādinā dukkarakaraṇena. Abhijānātha me noti abhijānātha nu mama. Evarūpaṃ pabhāvitametanti etaṃ evarūpaṃ vākyabhedanti attho. Api nu ahaṃ uruvelāya padhāne tumhākaṃ saṅgaṇhanatthaṃ anukkaṇṭhanatthaṃ rattiṃ vā divā vā āgantvā, – ‘‘āvuso, mā vitakkayittha, mayhaṃ obhāso vā nimittaṃ vā paññāyatī’’ti evarūpaṃ kañci vacanabhedaṃ akāsinti adhippāyo. Te ekapadeneva satiṃ labhitvā uppannagāravā, ‘‘handa addhā esa buddho jāto’’ti saddahitvā no hetaṃ, bhanteti āhaṃsu. Asakkhiṃ kho ahaṃ, bhikkhave, pañcavaggiye bhikkhū saññāpetunti ahaṃ , bhikkhave, pañcavaggiye bhikkhū buddho ahanti jānāpetuṃ asakkhiṃ. Tadā pana bhagavā uposathadivaseyeva āgacchi. Attano buddhabhāvaṃ jānāpetvā koṇḍaññattheraṃ kāyasakkhiṃ katvā dhammacakkappavattanasuttaṃ kathesi. Suttapariyosāne thero aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhāsi. Sūriye dharamāneyeva desanā niṭṭhāsi. Bhagavā tattheva vassaṃ upagacchi.
286. 关于安置座席，有人曾制作过座台。所谓“多多”即为多种袈裟等的总称。所谓“由根分开”即从来源分开，指的是破损、坠落之意。所谓“依附多者”，是指为了袈裟等增加数量而依附的情况。同时有人说应当安置座位，也有人说只需安置高台的座位罢了。所谓“未占据”是指由于佛陀之威德光明而不能在他座位上久坐。所谓“以名字与呼唤为根基相处”是“牟多摩”意，即以某名字呼唤，能亲近相处。说：“牟多摩，你曾在乌卢维拉坐法处执持袈裟，饮用口水，啮咬牙木，以叶围坐，现今你为何无所行？是否不顾念我们同侪？” “伊里亚”指困苦的行走，“行路”指艰难的步行。所谓“困苦制者”，乃因伐木、取蜜、猎捕等苦役。有人说“不懂我知”，有人答“确乎我知”。此中阐明不同看法。又有人说：“牟多摩，我曾夜或昼前来为集会准备，不要生疑，我看见你的光辉像妙相。”此辩论余波，只因有人一举起念头，便生起对佛的豪敬，说：“看，这里佛陀已出世了。”并非如此。他们说：“我不能觉知五众比库所宣称的佛陀涅槃真相。”当时世尊于 Uposatha 日入城，确认自己佛陀身份，召集长老康达尼尊者立为身体见证，宣说转法轮经。经文结束时，常跟十八亿梵天结伴，得以证得初果。正如日轮落下，宣讲结束，世尊当年完成雨安居。
Dvepi sudaṃ, bhikkhave, bhikkhū ovadāmītiādi pāṭipadadivasato paṭṭhāya piṇḍapātatthāyapi gāmaṃ appavisanadīpanatthaṃ vuttaṃ. Tesañhi bhikkhūnaṃ kammaṭṭhānesu uppannamalavisodhanatthaṃ bhagavā antovihāreyeva ahosi. Uppanne uppanne kammaṭṭhānamale tepi bhikkhū bhagavato santikaṃ gantvā pucchanti. Bhagavāpi tesaṃ nisinnaṭṭhānaṃ gantvā malaṃ vinodeti. Atha nesaṃ bhagavatā evaṃ nīhaṭabhattena ovadiyamānānaṃ vappatthero pāṭipadadivase sotāpanno ahosi. Bhaddiyatthero dutiyāyaṃ, mahānāmatthero tatiyāyaṃ, assajitthero catutthiyaṃ. Pakkhassa pana pañcamiyaṃ sabbeva te ekato sannipātetvā anattalakkhaṇasuttaṃ kathesi, suttapariyosāne sabbepi arahattaphale patiṭṭhahiṃsu. Tenāha – ‘‘atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṃ ovadiyamānā…pe… anuttaraṃ yogakkhemaṃ nibbānaṃ ajjhagamaṃsu…pe… natthi dāni punabbhavo’’ti. Ettakaṃ kathāmaggaṃ bhagavā yaṃ pubbe avaca – ‘‘tumhepi mamañceva pañcavaggiyānañca maggaṃ āruḷhā, ariyapariyesanā tumhākaṃ pariyesanā’’ti imaṃ ekameva anusandhiṃ dassento āhari.
二事甚善，比库们，应当留心持戒行道。某天经过乞食地时，僧侣暂未进入村庄，佛陀于是到内院清除众比库们所作业处的污秽。每当出现污秽，诸比库便前往佛所请教，佛亲自前往，扫除污秽。之后由佛教诲，与监督共修，五比库长老先后证得初果，分别为 Bhaddiya、Mahanama、Assaji。到了第五日，他们合会讲解无我经，至经文末都证果得阿拉汉成就。佛告诫：“因此，五众比库们，由我如是教诲，得至无上安乐涅槃，已了生死，无有再生。”这是佛过去以“一乘道”为题所说之法：“尔等五众如我，亦当精进追求圣道。”由此展现唯一无二的修道正路。
§287
287. Idāni yasmā na agāriyānaṃyeva pañcakāmaguṇapariyesanā hoti, anagāriyānampi cattāro paccaye appaccavekkhitvā paribhuñjantānaṃ pañcakāmaguṇavasena anariyapariyesanā hoti, tasmā taṃ dassetuṃ pañcime, bhikkhave, kāmaguṇātiādimāha. Tattha navarattesu pattacīvarādīsu cakkhuviññeyyā rūpātiādayo cattāro kāmaguṇā labbhanti. Raso panettha paribhogaraso hoti. Manuññe piṇḍapāte bhesajje ca pañcapi labbhanti. Senāsanamhi cīvare viya cattāro. Raso pana etthāpi paribhogarasova. Ye hi keci, bhikkhaveti kasmā ārabhi? Evaṃ pañca kāmaguṇe dassetvā idāni ye evaṃ vadeyyuṃ, ‘‘pabbajitakālato paṭṭhāya anariyapariyesanā nāma kuto, ariyapariyesanāva pabbajitāna’’nti, tesaṃ paṭisedhanatthāya ‘‘pabbajitānampi catūsu paccayesu appaccavekkhaṇaparibhogo anariyapariyesanā evā’’ti dassetuṃ imaṃ desanaṃ ārabhi. Tattha gadhitāti taṇhāgedhena gadhitā. Mucchitāti taṇhāmucchāya mucchitā . Ajjhopannāti taṇhāya ajjhogāḷhā. Anādīnavadassāvinoti ādīnavaṃ apassantā. Anissaraṇapaññāti nissaraṇaṃ vuccati paccavekkhaṇañāṇaṃ. Te tena virahitā.
287.如今，由于非出家众没有五欲之求的探求，而出家众因四种条件没有适当观察而持续享受五欲之求，故此称之为非圣者的探求。为此我今当说五欲之求等。其处于九缕衣与袈裟等为眼识所能觉之色法，俱得四种欲乐。这里的‘味’为身体的享乐。乞食、医药等亦具五种欲乐。于宿所收纳之袈裟，如此俱得四种。此处之味仅为享乐之味。有人质问：“既然如此，如何又称为五欲之求？”这为质疑。今我讲述此五欲之求，若有人谓：“自出家之日起识五欲为非圣所求，为何出家者察未察而仍称为圣者探求？”为对彼之反驳，从言五欲之求起讲此法。所谓‘拘束’即受渴执所拘。所谓‘迷醉’即为被渴欲所迷。所谓‘今日以降’指从今始受渴欲束缚甚深。所谓‘不觉大道’指不见解脱之道。所谓‘无自依智’即是慧观脱离渴欲。
Idāni tassatthassa sādhakaṃ upamaṃ dassento seyyathāpi, bhikkhavetiādimāha. Tatrevaṃ opammasaṃsandanaṃ veditabbaṃ – āraññakamago viya hi samaṇabrāhmaṇā, luddakena araññe ṭhapitapāso viya cattāro paccayā, tassa luddassa pāsarāsiṃ ajjhottharitvā sayanakālo viya tesaṃ cattāro paccaye appaccavekkhitvā paribhogakālo. Luddake āgacchante magassa yena kāmaṃ agamanakālo viya samaṇabrāhmaṇānaṃ mārassa yathākāmakaraṇīyakālo, māravasaṃ upagatabhāvoti attho. Magassa pana abaddhassa pāsarāsiṃ adhisayitakālo viya samaṇabrāhmaṇānaṃ catūsu paccayesu paccavekkhaṇaparibhogo, luddake āgacchante magassa yena kāmaṃ gamanaṃ viya samaṇabrāhmaṇānaṃ māravasaṃ anupagamanaṃ veditabbaṃ. Vissatthoti nibbhayo nirāsaṅko. Sesaṃ sabbattha uttānatthamevāti.
此时，诸比库当知佛以比喻示范好比森林中游方婆罗门，夜间捕获之猎物四种条件，如毒笼陷阱，猎物被困于其中尚未挣脱，类比为俘获欲乐之条件。猎物临近毒笼，如同欲乐令游方婆罗门沉溺其下，举止无自由，象征魔境随欲蔓延之象。此毒笼尚未封闭，类为游方婆罗门对四条件尚可识察；猎物接近但未入毒笼，类为未陷魔境。所谓‘无怖无疑’代表安心不疑，且诸事必然通达实义。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Pāsarāsisuttavaṇṇanā niṭṭhitā. · 《罗网聚经》注释完毕。
Ariyapariyesanātipi etasseva nāmaṃ. · 「圣求」亦是此经之名。
7. Cūḷahatthipadopamasuttavaṇṇanā7. 小象迹喻经注释
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288.Evaṃme sutanti cūḷahatthipadopamasuttaṃ. Tattha sabbasetena vaḷavābhirathenāti, ‘‘setā sudaṃ assā yuttā honti setālaṅkārā. Seto ratho setālaṅkāro setaparivāro, setā rasmiyo, setā patodalaṭṭhi, setaṃ chattaṃ, setaṃ uṇhīsaṃ, setāni vatthāni, setā upāhanā, setāya sudaṃ vālabījaniyā bījiyatī’’ti (saṃ. ni. 5.4) evaṃ vuttena sakalasetena catūhi vaḷavāhi yuttarathena.
288. 如是我闻，此为《小象足喻经》。经中言：“全白者故，以光滑洁净获得欢喜，即白绢之饰。白车即白饰，白车之伴，白光线，白莲叶眼，白伞，白凉蓑，白布，白上衣，乃至以白莠种粒作白满布。”经文如是说明，谓以纯净白色与四种光滑洁净相配。
Ratho ca nāmeso duvidho hoti – yodharatho, alaṅkārarathoti. Tattha yodharatho caturassasaṇṭhāno hoti nātimahā, dvinnaṃ tiṇṇaṃ vā janānaṃ gahaṇasamattho. Alaṅkāraratho mahā hoti, dīghato dīgho, puthulato puthulo. Tattha chattaggāhako vālabījaniggāhako tālavaṇṭaggāhakoti evaṃ aṭṭha vā dasa vā sukhena ṭhātuṃ vā nisīdituṃ vā nipajjituṃ vā sakkonti, ayampi alaṅkārarathoyeva. So sabbo sacakkapañjarakubbaro rajataparikkhitto ahosi. Vaḷavā pakatiyā setavaṇṇāva. Pasādhanampi tādisaṃ rajatamayaṃ ahosi. Rasmiyopi rajatapanāḷi suparikkhittā. Patodalaṭṭhipi rajataparikkhittā. Brāhmaṇopi setavatthaṃ nivāsetvā setaṃyeva uttarāsaṅgamakāsi, setavilepanaṃ vilimpi, setamālaṃ pilandhi, dasasu aṅgulīsu aṅgulimuddikā, kaṇṇesu kuṇḍalānīti evamādialaṅkāropissa rajatamayova ahosi. Parivārabrāhmaṇāpissa dasasahassamattā tatheva setavatthavilepanamālālaṅkārā ahesuṃ. Tena vuttaṃ ‘‘sabbasetena vaḷavābhirathenā’’ti.
车辇名有二：一为载物车，二为装饰车。载物车体广阔，可容二至三人乘坐。装饰车为大，长度较长，宽敞较宽。其上伞柄持者，莠子及树叶持者皆在此中，可安心站立、久坐及休息；此亦属装饰车类。全车由车轮、辕、辐及铜环包缠成，光滑洁净，以白色为基调。车体材质亦如银色。光线如银针细密清晰，莲叶眼亦为银色包裹。婆罗门也衣着白布，佩戴白色膏脂，遍体涂抹，佩戴手指戒指，耳饰环等等，皆以银色辉映。婆罗门伴随者约有一万，皆着白布膏脂装饰如银，故称“以纯白连合光滑洁净”。
Sāvatthiyā niyyātīti so kira channaṃ channaṃ māsānaṃ ekavāraṃ nagaraṃ padakkhiṇaṃ karoti. Ito ettakehi divasehi nagaraṃ padakkhiṇaṃ karissatīti puretarameva ghosanā karīyati; taṃ sutvā ye nagarato na pakkantā, te na pakkamanti. Ye pakkantā, tepi, ‘‘puññavato sirisampattiṃ passissāmā’’ti āgacchanti. Yaṃ divasaṃ brāhmaṇo nagaraṃ anuvicarati, tadā pātova nagaravīthiyo sammajjitvā vālikaṃ okiritvā lājapañcamehi pupphehi abhippakiritvā puṇṇaghaṭe ṭhapetvā kadaliyo ca dhaje ca ussāpetvā sakalanagaraṃ dhūpitavāsitaṃ karonti. Brāhmaṇo pātova sīsaṃ nhāyitvā purebhattaṃ bhuñjitvā vuttanayeneva setavatthādīhi attānaṃ alaṅkaritvā pāsādā oruyha rathaṃ abhiruhati. Atha naṃ te brāhmaṇā sabbasetavatthavilepanamālālaṅkārā setacchattāni gahetvā parivārenti; tato mahājanassa sannipātanatthaṃ paṭhamaṃyeva taruṇadārakānaṃ phalāphalāni vikiritvā tadanantaraṃ māsakarūpāni; tadanantaraṃ kahāpaṇe vikiranti; mahājanā sannipatanti. Ukkuṭṭhiyo ceva celukkhepā ca pavattanti. Atha brāhmaṇo maṅgalikasovatthikādīsu maṅgalāni ceva suvatthiyo ca karontesu mahāsampattiyā nagaraṃ anuvicarati. Puññavantā manussā ekabhūmakādipāsāde āruyha sukapattasadisāni vātapānakavāṭāni vivaritvā olokenti. Brāhmaṇopi attano yasasirisampattiyā nagaraṃ ajjhottharanto viya dakkhiṇadvārābhimukho hoti. Tena vuttaṃ ‘‘sāvatthiyā niyyātī’’ti.
著名的舍卫城居民每个月一次举行绕城之礼。此消息早先广泛宣扬，听闻者要么留下要么离开。离者称：“福德者将见殊胜荣耀”。每日婆罗门绕城时，整齐肃立街头，围以篱笆，以彩花装饰，用满满坛器，插香蕉树枝和旗帜，使全城焚香明净。婆罗门洁身沐浴，食前装饰如白布，并乘豪华辇车游行。继而携着纯白布饰伞，保护广大民众。随后大量男子向青年童子卖果品，继续售卖硬币，民众聚集。盛大游行花车交错而行。婆罗门前往吉祥福地及净土般净之处，遍行城中。福德人登上高楼，四面开窗，观望景象。婆罗门以其威势荣耀照耀城中，面向南门。故称“舍卫城例行绕城游”。
Divā divassāti divasassa divā, majjhanhakāleti attho. Pilotikaṃ paribbājakanti pilotikāti evaṃ itthiliṅgavohāravasena laddhanāmaṃ paribbājakaṃ. So kira paribbājako daharo paṭhamavaye ṭhito suvaṇṇavaṇṇo buddhupaṭṭhāko, pātova tathāgatassa ceva mahātherānañca upaṭṭhānaṃ katvā tidaṇḍakuṇḍikādiparikkhāraṃ ādāya jetavanā nikkhamitvā nagarābhimukho pāyāsi. Taṃ esa dūratova āgacchantaṃ addasa. Etadavocāti anukkamena santikaṃ āgataṃ sañjānitvā etaṃ, ‘‘handa kuto nu bhavaṃ vacchāyano āgacchatī’’ti gottaṃ kittento vacanaṃ avoca. Paṇḍito maññeti bhavaṃ vacchāyano samaṇaṃ gotamaṃ paṇḍitoti maññati, udāhu noti ayamettha attho.
日中之昼意即昼时、中午。被称为飞鸟游方者，即飞鸟之游方者。此游方者初时为幼童，色泽金黄，是佛及诸长老之侍臣，从持杖、花瓶等物，出舍卫城向城外行步。远远望见其到来，彼等互相说：“看啊，谁这般起身而来，端庄若牛犊？”。智慧者以为此牛犊为沙门果德玛，然非如此含义。
Ko cāhaṃ, bhoti, bho, samaṇassa gotamassa paññāveyyattiyaṃ jānane ahaṃ ko nāma? Ko ca samaṇassa gotamassa paññāveyyattiyaṃ jānissāmīti kuto cāhaṃ samaṇassa gotamassa paññāveyyattiyaṃ jānissāmi, kena kāraṇena jānissāmīti? Evaṃ sabbathāpi attano ajānanabhāvaṃ dīpeti . Sopi nūnassa tādisovāti yo samaṇassa gotamassa paññāveyyattiyaṃ jāneyya, sopi nūna dasa pāramiyo pūretvā sabbaññutaṃ patto tādiso buddhoyeva bhaveyya. Sineruṃ vā himavantaṃ vā pathaviṃ vā ākāsaṃ vā pametukāmena tappamāṇova daṇḍo vā rajju vā laddhuṃ vaṭṭati. Samaṇassa gotamassa paññaṃ jānantenapi tassa ñāṇasadisameva sabbaññutaññāṇaṃ laddhuṃ vaṭṭatīti dīpeti. Ādaravasena panettha āmeḍitaṃ kataṃ. Uḷārāyāti uttarāya seṭṭhāya. Ko cāhaṃ, bhoti, bho, ahaṃ samaṇassa gotamassa pasaṃsane ko nāma? Ko ca samaṇaṃ gotamaṃ pasaṃsissāmīti kena kāraṇena pasaṃsissāmi? Pasatthapasatthoti sabbaguṇānaṃ uttaritarehi sabbalokapasatthehi attano guṇeheva pasattho, na tassa aññehi pasaṃsanakiccaṃ atthi. Yathā hi campakapupphaṃ vā nīluppalaṃ vā padumaṃ vā lohitacandanaṃ vā attano vaṇṇagandhasiriyāva pāsādikañceva sugandhañca, na tassa āgantukehi vaṇṇagandhehi thomanakiccaṃ atthi. Yathā ca maṇiratanaṃ vā candamaṇḍalaṃ vā attano ālokeneva obhāsati, na tassa aññena obhāsanakiccaṃ atthi. Evaṃ samaṇo gotamo sabbalokapasatthehi attano guṇeheva pasattho thomito sabbalokassa seṭṭhataṃ pāpito, na tassa aññena pasaṃsanakiccaṃ atthi. Pasatthehi vā pasatthotipi pasatthapasattho.
我，尊者，具足沙门果德玛智慧第一之认知，又当自称为何名？又如何得知沙门果德玛具足智慧第一？凭何认知智慧？如是我自知一切之无明状态。然若识得果德玛智慧第一者，彼必具足十波罗蜜，成就一切全知，必为此佛。譬如由悉尼鲁山、喜马拉雅山、虚空、大地，如用柔绳牵引，其知识与智慧产生自然积聚。虽识得果德玛智慧，仍须得完全般智。此处所述为尊称“小王”，谓至高无上。又问我，尊者，我为果德玛赞叹者名为何？又如何赞叹果德玛？赞叹者必基于甚深功德，为世界一切善德之赞叹者，不借他人，必由己恩美。正如玉兰花、蓝莲花、红檀香之美好色香，不依外因。又如宝石明辉，非他物所能辉映。果德玛作为世间至贵者，亦如是，自身德行生辉，故遭众人敬仰。此名为赞叹者。
Ke pasatthā nāma? Rājā pasenadi kosalo kāsikosalavāsikehi pasattho, bimbisāro aṅgamagadhavāsīhi. Vesālikā licchavī vajjiraṭṭhavāsīhi pasatthā. Pāveyyakā mallā, kosinārakā mallā, aññepi te te khattiyā tehi tehi jānapadehi pasatthā. Caṅkīādayo brāhmaṇā brāhmaṇagaṇehi, anāthapiṇḍikādayo upāsakā anekasatehi upāsakagaṇehi, visākhādayo upāsikā anekasatāhi upāsikāhi, sakuludāyiādayo paribbājakā anekehi paribbājakasatehi, uppalavaṇṇātheriādikā mahāsāvikā anekehi bhikkhunisatehi, sāriputtattherādayo mahāsāvakā anekasatehi bhikkhūhi, sakkādayo devā anekasahassehi devehi, mahābrahmādayo brahmāno anekasahassehi brahmehi pasatthā. Te sabbepi dasabalaṃ thomenti vaṇṇenti, pasaṃsantīti bhagavā ‘‘pasatthapasattho’’ti vuccati.
何谓诸『所在』？国王巴谢那帝萨拉，居迦尸国者，为迦尸国民之『所在』；宾比萨拉，居安哥摩迦达之人，为安哥摩迦达民之『所在』；韦萨离者，迦维颇国利车城利领域之利车国民为『所在』；帕威耶迦母及迦摩罗迦母等为马拉国民之『所在』；其他各势力种姓及诸邦部族亦为其『所在』；沙盖等婆罗门众为婆罗门党众之『所在』；给孤独长老等居士众为诸百位居士党众之『所在』；维萨卡等妇女居士众为诸百位妇女居士党众之『所在』；萨拘陀等游行众为众多游行者之『所在』；优波罗婆那长老等比库尼众为众多比库尼之『所在』；沙利辅长老等大比库众为众多比库之『所在』；萨咖等天众以千计为众多天众之『所在』；大梵天等梵众以千计为众多梵众之『所在』。尽皆称为十力之大力，多所赞叹，世尊因此称之为『所在中的所在』。
Atthavasanti atthānisaṃsaṃ. Athassa paribbājako attano pasādakāraṇaṃ ācikkhanto seyyathāpi, bho, kusalo nāgavanikotiādimāha. Tattha nāgavanikoti nāgavanavāsiko anuggahitasippo puriso. Parato pana uggahitasippo puriso nāgavanikoti āgato. Cattāri padānīti cattāri ñāṇapadāni ñāṇavalañjāni, ñāṇena akkantaṭṭhānānīti attho.
「有义者即义之所依」。即若有游方比库为自己建立安稳之所，便示教说：善哉，所谓“蛇林”等名称者，此处“蛇林”者，谓常居于蛇林之守护能人也。又，外方所来守护能人亦称“蛇林”。“四种根本”即四种智根，亦为智慧宝藏。此即智力充满各所在之义。
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289.Khattiyapaṇḍitetiādīsu paṇḍiteti paṇḍiccena samannāgate. Nipuṇeti saṇhe sukhumabuddhino, sukhumaatthantarapaṭivijjhanasamatthe. Kataparappavādeti viññātaparappavāde ceva parehi saddhiṃ katavādaparicaye ca. Vālavedhirūpeti vālavedhidhanuggahasadise. Te bhindantā maññe carantīti vālavedhi viya vālaṃ sukhumānipi paresaṃ diṭṭhigatāni attano paññāgatena bhindantā viya carantīti attho. Pañhaṃ abhisaṅkharontīti dupadampi tipadampi catuppadampi pañhaṃ karonti. Vādaṃ āropessāmāti dosaṃ āropessāma. Na ceva samaṇaṃ gotamaṃ pañhaṃ pucchantīti; kasmā na pucchanti? Bhagavā kira parisamajjhe dhammaṃ desento parisāya ajjhāsayaṃ oloketi, tato passati – ‘‘ime khattiyapaṇḍitā guḷhaṃ rahassaṃ pañhaṃ ovaṭṭikasāraṃ katvā āgatā’’ti. So tehi apuṭṭhoyeva evarūpe pañhe pucchāya ettakā dosā, vissajjane ettakā, atthe pade akkhare ettakāti ime pañhe pucchanto evaṃ puccheyya, vissajjento evaṃ vissajjeyyāti, iti ovaṭṭikasāraṃ katvā ānīte pañhe dhammakathāya antare pakkhipitvā viddhaṃseti. Khattiyapaṇḍitā ‘‘seyyo vata no, ye mayaṃ ime pañhe na pucchimhā, sace hi mayaṃ puccheyyāma, appatiṭṭheva no katvā samaṇo gotamo khipeyyā’’ti attamanā bhavanti.
「族姓智者」等词中，“智者”者，具足智慧者也。“善巧者”者，指擅长微细义理之智慧明达者。所谓「明知他人之责难」及「与他人共同说法」之意。所谓“蛇网之相”者，犹如蛇网般细微、巧妙之辩才。此义谓他们虽表面互相敌对、分裂，实则凭己智解法，犹如蛇网般精细来破除纷争。意即他们虽各提出问难，但因智慧分辩，反复反问。言“若欲挑起争论，吾等必反驳”。但并非向比库释迦提问——因佛住世教化时，知大众心意，察见“这些族姓智者暗地构成各种疑难问题而来”，于是对诸疑难进行深入讲解，以灭其诤论。族姓智者则心想：“若我们不问这些问题，游方比库释迦就无法斩断我们”。
Apica buddhā nāma dhammaṃ desentā parisaṃ mettāya pharanti, mettāpharaṇena dasabale mahājanassa cittaṃ pasīdati, buddhā ca nāma rūpaggappattā honti dassanasampannā madhurassarā mudujivhā suphusitadantāvaraṇā amatena hadayaṃ siñcantā viya dhammaṃ kathenti. Tatra nesaṃ mettāpharaṇena pasannacittānaṃ evaṃ hoti – ‘‘evarūpaṃ advejjhakathaṃ amoghakathaṃ niyyānikakathaṃ kathentena bhagavatā saddhiṃ na sakkhissāma paccanīkaggāhaṃ gaṇhitu’’nti attano pasannabhāveneva na pucchanti.
「即使诸佛亦广泛宣说法义」，乃出于慈心善意。通过慈悲施化，使广大众生心意安静。佛乃具智慧、具证见者，言辞优美如甘露，言为清净舌，内心似不灭真心滋养。“其所施予唯有慈悲”，由此内心清净者因佛所述无惧之义而生信心，故不提问。
Aññadatthūti ekaṃsena. Sāvakā sampajjantīti saraṇagamanavasena sāvakā honti. Tadanuttaranti taṃ anuttaraṃ. Brahmacariyapariyosānanti maggabrahmacariyassa pariyosānabhūtaṃ arahattaphalaṃ, tadatthāya hi te pabbajanti. Manaṃ vata, bho, anassāmāti, bho, sace mayaṃ na upasaṅkameyyāma, iminā thokena anupasaṅkamanamattena apayirupāsanamatteneva naṭṭhā bhaveyyāma. Upasaṅkamanamattakena panamhā na naṭṭhāti attho. Dutiyapadaṃ purimasseva vevacanaṃ. Assamaṇāva samānātiādīsu pāpānaṃ asamitattā assamaṇāva. Abāhitattā ca pana abrāhmaṇāva. Kilesārīnaṃ ahatattā anarahantoyeva samānāti attho.
「别义」者，指特殊义，唯有此义。众弟子因礼受三宝而成弟子者，名为弟子。彼此最高，谓证得无上正等菩提，无学果位。为著修行戒行之道之果。以此理故，彼等出家。言若非亲自随近而来，则不获其踪影；若只凭意念而不亲近，虽念犹存而无实际法会。故亲近之义不能丧失。第二句，谓重于前法而新翻之重义。言恶人不相等也。行恶者不为婆罗门，除非断恶证阿拉汉，彼即等同阿拉汉。
§290
290.Udānaṃ udānesīti udāhāraṃ udāhari. Yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti, vissanditvā gacchati, taṃ avasekoti vuccati, yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati. Evameva yaṃ pītimayaṃ vacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. Evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. Hatthipadopamoti hatthipadaṃ upamā assa dhammassāti hatthipadopamo. So na ettāvatā vitthārena paripūro hotīti dasseti. Nāgavanikoti uggahitahatthisippo hatthivanacāriko. Atha kasmā idha kusaloti na vuttoti? Parato ‘‘yo hoti kusalo’’ti vibhāgadassanato. Yo hi koci pavisati, yo pana kusalo hoti, so neva tāva niṭṭhaṃ gacchati. Tasmā idha kusaloti avatvā parato vutto.
「咏语」即示范、说明。譬如油无法被握持，因流散故称为残余；水无法被盛纳，因溢出故称为波浪。若心中喜悦之语难以长久保持，超过承受极限而外散，谓为“咏语”者。所谓“大象比喻”为以大象肢体喻法之义，非全然详尽之论述也。所谓“蛇林”即守护蛇林之大象巡游者。何以称“善巧”？谓外方有称为“善巧”的人。彼人入内而善巧，不轻易完成事故，此即“善巧”之意。
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291.Vāmanikāti rassā āyāmatopi na dīghā mahākucchihatthiniyo. Uccā ca nisevitanti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese ghaṃsitaṭṭhānaṃ. Uccā kāḷārikāti uccā ca yaṭṭhisadisapādā hutvā, kāḷārikā ca dantānaṃ kaḷāratāya. Tāsaṃ kira eko danto unnato hoti, eko onato. Ubhopi ca viraḷā honti, na āsannā. Uccāca dantehi ārañjitānīti sattaṭṭharatanubbedhe vaṭarukkhādīnaṃ khandhappadese pharasunā pahataṭṭhānaṃ viya dāṭṭhāhi chinnaṭṭhānaṃ. Uccā kaṇerukā nāmāti uccā ca yaṭṭhisadisadīghapādā hutvā, kaṇerukā ca dantānaṃ kaṇerutāya, tā kira makuḷadāṭhā honti. Tasmā kaṇerukāti vuccanti. So niṭṭhaṃ gacchatīti so nāgavaniko yassa vatāhaṃ nāgassa anupadaṃ āgato, ayameva so, na añño. Yañhi ahaṃ paṭhamaṃ padaṃ disvā vāmanikānaṃ padaṃ idaṃ bhavissatīti niṭṭhaṃ na gato, yampi tato orabhāge disvā kāḷārikānaṃ bhavissati, kaṇerukānaṃ bhavissatīti niṭṭhaṃ na gato, sabbaṃ taṃ imasseva mahāhatthino padanti mahāhatthiṃ disvāva niṭṭhaṃ gacchati.
「弯象者」指身形虽短，然体大如大象。所谓高而粗糙者，谓七十齿根部附近长满树皮等粗糙处。所谓“高齿者”，谓上齿极高且前端钝者；“粗齿者”，谓齿根部粗大如花蕾之形。因曰“粗齿”。所谓“真正落脚处”，谓蛇林守护者即蛇神之化现，唯此一人，非他人。若初看到一页中弯象之足，虽未落定，继见唇齿之处或谓高齿或谓粗齿，皆未定；唯见整象足迹，则谓真正落脚也。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ – nāgavanaṃ viya hi ādito paṭṭhāya yāva nīvaraṇappahānā dhammadesanā veditabbā. Kusalo nāgavaniko viya yogāvacaro; mahānāgo viya sammāsambuddho; mahantaṃ hatthipadaṃ viya jhānābhiññā. Nāgavanikassa tattha tattha hatthipadaṃ disvāpi vāmanikānaṃ padaṃ bhavissati, kāḷārikānaṃ kaṇerukānaṃ padaṃ bhavissatīti aniṭṭhaṅgatabhāvo viya yogino, imā jhānābhiññā nāma bāhirakaparibbājakānampi santīti aniṭṭhaṅgatabhāvo. Nāgavanikassa, tattha tattha mayā diṭṭhaṃ padaṃ imasseva mahāhatthino, na aññassāti mahāhatthiṃ disvā niṭṭhaṅgamanaṃ viya ariyasāvakassa arahattaṃ patvāva niṭṭhaṅgamanaṃ. Idañca pana opammasaṃsandanaṃ matthake ṭhatvāpi kātuṃ vaṭṭati. Imasmimpi ṭhāne vaṭṭatiyeva. Anukkamāgataṃ pana pāḷipadaṃ gahetvā idheva kataṃ. Tattha idhāti desāpadese nipāto. Svāyaṃ katthaci lokaṃ upādāya vuccati. Yathāha – ‘‘idha tathāgato loke uppajjatī’’ti (dī. ni. 1.279). Katthaci sāsanaṃ. Yathāha – ‘‘idheva, bhikkhave, samaṇo, idha dutiyo samaṇo’’ti (a. ni. 4.241). Katthaci okāsaṃ. Yathāha –
「如此说」者，此处为比喻接合——如同鹿园为起点，从此直到离欲去盖，为此法说义所应知。善如同鹿园的修行者般瑜伽行持；正如大鹿，正觉者；如大象足，禅那通达。鹿园处处见大象足，亦当有幼象足，有小牛脚，如同幼鹿、幼牛足者，将有初心者足，此为未得止行之修行者之状，所谓禅那通达，亦适用于外行巡行者行。鹿园处处我所见之大象足，不为他物，正如圣弟子成就阿拉汉果，若如实称，是为止行成就。此乃比喻接合所立，故得为可为。于此处正应成立。后乃取巴利文，经意完成。此中「idhāti」为地点格加词，自成诸地所在。此自作某处界域。例如：「此处如来于世间现出生」(dī. ni. 1.279)。又有某教法所在例，如：「此处，彼比库，此处第二比库」(a. ni. 4.241)。
‘‘Idheva tiṭṭhamānassa, devabhūtassa me sato;
“我于此处正立，如魔天形象，担当其所。”
Punarāyu ca me laddho, evaṃ jānāhi mārisā’’ti. (dī. ni. 2.369; dī. ni. aṭṭha. 1.190);
(此段为续前引文。)
Katthaci padapūraṇamattameva. Yathāha – ‘‘idhāhaṃ, bhikkhave, bhuttāvī assaṃ pavārito’’ti (ma. ni. 1.30). Idha pana lokaṃ upādāya vuttoti veditabbo. Idaṃ vuttaṃ hoti ‘‘brāhmaṇa imasmiṃ loke tathāgato uppajjati arahaṃ…pe… buddho bhagavā’’ti.
亦有单纯词义充满用法，如：「我此处食已，觉安心定」(ma. ni. 1.30)。此乃以地域界域论述。故当知此地乃依世间所说。此处有言：「婆罗门于此世间如来现身，阿拉汉……世尊成佛」等文。
Tattha tathāgatasaddo mūlapariyāye, arahantiādayo visuddhimagge vitthāritā. Loke uppajjatīti ettha pana lokoti okāsaloko sattaloko saṅkhāralokoti tividho. Idha pana sattaloko adhippeto. Sattaloke uppajjamānopi ca tathāgato na devaloke, na brahmaloke, manussalokeyeva uppajjati. Manussalokepi na aññasmiṃ cakkavāḷe, imasmiṃyeva cakkavāḷe. Tatrāpi na sabbaṭṭhānesu, ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo. Tassāparena mahāsālo, tato parā paccantimā janapadā, orato majjhe. Puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe. Dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe. Pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo , tato parā paccantimā janapadā, orato majjhe. Uttarāya disāya usiraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe’’ti (mahāva. 259) evaṃ paricchinne āyāmato tiyojanasate vitthārato aḍḍhateyyayojanasate parikkhepato navayojanasate majjhimapadese uppajjati. Na kevalañca tathāgatova, paccekabuddhā aggasāvakā asīti mahātherā buddhamātā buddhapitā cakkavattī rājā aññe ca sārappattā brāhmaṇagahapatikā ettheva uppajjanti. Tattha tathāgato sujātāya dinnamadhupāyasabhojanato paṭṭhāya yāva arahattamaggo, tāva uppajjati nāma. Arahattaphale uppanno nāma. Mahābhinikkhamanato vā yāva arahattamaggo. Tusitabhavanato vā yāva arahattamaggo. Dīpaṅkarapādamūlato vā yāva arahattamaggo, tāva uppajjati nāma. Arahattaphale uppanno nāma. Idha sabbapaṭhamaṃ uppannabhāvaṃ sandhāya uppajjatīti vuttaṃ , tathāgato loke uppanno hotīti ayañhettha attho.
其中如来名号论述根本境界，阿拉汉等依净道详示。此处「世间现身」中的「世间」，即为三界世间，分为三：有情界、色界、无色界。此处主导者为有情界。即在此有情界中出现，即非天界，也非梵天界，乃于人道轮转。人间亦非于他诸界，但于此转轮灵界中。并非诸方界处处，举例东边有称象林的大聚落，其余南北西及山川河流与邻近地域……共计三十余里，详细界域。如此分割，居处中等位置现身。不唯如来，亦有辟支佛、最上弟子、佛母佛父、世间诸王及婆罗门、居士等亦于此地出现。此中如来由苏迦陀所授蜜饮、食已，至阿拉汉果成熟之际，皆由此地而生。或由大出家处，或由忉利天宫、等处至果果成熟，皆是此地出世。阿拉汉果得成后，谓初次出生成此地，是为如来于世间出世之义。
So imaṃ lokanti so bhagavā imaṃ lokaṃ, idāni vattabbaṃ nidasseti. Sadevakanti saha devehi sadevakaṃ. Evaṃ saha mārena samārakaṃ. Saha brahmunā sabrahmakaṃ. Saha samaṇabrāhmaṇehi sassamaṇabrāhmaṇiṃ. Pajātattā pajā, taṃ pajaṃ. Saha devamanussehi sadevamanussaṃ. Tattha sadevakavacanena pañcakāmāvacaradevaggahaṇaṃ veditabbaṃ. Samārakavacanena chaṭṭhakāmāvacaradevaggahaṇaṃ. Sabrahmakavacanena brahmakāyikādibrahmaggahaṇaṃ. Sassamaṇabrāhmaṇivacanena sāsanassa paccatthipaccāmittasamaṇabrāhmaṇaggahaṇaṃ samitapāpabāhitapāpasamaṇabrāhmaṇaggahaṇañca. Pajāvacanena sattalokaggahaṇaṃ. Sadevamanussavacanena sammutidevaavasesamanussaggahaṇaṃ. Evamettha tīhi padehi okāsalokena saddhiṃ sattaloko, dvīhi pajāvasena sattalokova gahitoti veditabbo.
「此即是此世间，此为世尊，此为应知中所现。与众天为伴侣，与魔王为伴侣，与梵天为伴侣，与沙门婆罗门为伴侣。生生不息，众生无量。与天人同住，与魔王同持，与梵天同归，与沙门婆罗门同道。众生生生与世人相会，则众生亦随此处，与世间同为一体应知。」此中以伴侣言为例，五欲行天伴侣聚集，此为天界；六欲行魔王伴侣，复为魔界；梵天伴侣乃为梵骑界；沙门婆罗门伴侣，谓法中内外友伴，此中亦除恶非恶伴侣。众生言则七界伙伴。一切伴随者，五欲天聚合，六欲魔聚合，梵骑界众合，法中伴侣同住佛法方。以此三词合轧，即谓「有情界于此同行，众生聚合，应作如是解」。
Aparo nayo – sadevakaggahaṇena arūpāvacaradevaloko gahito. Samārakaggahaṇena chakāmāvacaradevaloko. Sabrahmakaggahaṇena rūpī brahmaloko. Sassamaṇabrāhmaṇādiggahaṇena catuparisavasena sammutidevehi vā saha manussaloko avasesasabbasattaloko vā.
『他者界』者，由天界众生所集，居于无色界天。『魔者界』者，由魔众所聚，居于欲界天。『梵者界』者，由梵众集，居于色界梵天。『梵沙门等界』者，由四众（沙门、婆罗门等）所会，或与神众共住，是人界及余一切有情界。
Apicettha sadevakavacanena ukkaṭṭhaparicchedato sabbassa lokassa sacchikatabhāvamāha. Tato yesaṃ ahosi – ‘‘māro mahānubhāvo chakāmāvacarissaro vasavattī. Kiṃ sopi etena sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto samārakanti āha. Yesaṃ pana ahosi – ‘‘brahmā mahānubhāvo , ekaṅguliyā ekasmiṃ cakkavāḷasahasse ālokaṃ pharati, dvīhi…pe… dasahi aṅgulīhi dasasu cakkavāḷasahassesu ālokaṃ pharati, anuttarañca jhānasamāpattisukhaṃ paṭisaṃvedeti. Kiṃ sopi sacchikato’’ti? Tesaṃ vimatiṃ vidhamanto sabrahmakanti āha. Tato ye cintesuṃ – ‘‘puthū samaṇabrāhmaṇā sāsanassa paccatthikā, kiṃ tepi sacchikatā’’ti? Tesaṃ vimatiṃ vidhamanto sassamaṇabrāhmaṇiṃ pajanti āha. Evaṃ ukkaṭṭhukkaṭṭhānaṃ sacchikatabhāvaṃ pakāsetvā atha sammutideve avasesamanusse ca upādāya ukkaṭṭhaparicchedavasena sesasattalokassa sacchikatabhāvaṃ pakāsento sadevamanussanti āha. Ayamettha bhāvānukkamo. Porāṇā panāhu – sadevakanti devatāhi saddhiṃ avasesalokaṃ. Samārakanti mārena saddhiṃ avasesalokaṃ. Sabrahmakanti brahmehi saddhiṃ avasesalokaṃ. Evaṃ sabbepi tibhavūpage satte tīhākārehi tīsu padesu pakkhipetvā puna dvīhi padehi pariyādiyanto ‘‘sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussa’’nti āha. Evaṃ pañcahi padehi tena tenākārena tedhātukameva pariyādinnanti.
又以天众之言，从断结见地说明诸界真实存在。对彼众生如是者说：“魔乃大威力者，居于欲界天，称为主宰。此事何所证验？”破其疑虑者谓为“魔者界”。对彼者又言：“梵乃大威力者，以一指光普照一千轮，二指……十指光普照万轮，证得最高禅定之喜安乐。此事何所证验？”破其疑虑者谓为“梵者界”。有疑者思惟：“众多沙门婆罗门为教之后缘，何所证验？”破其疑虑者知即“梵沙门等界”。如是层层分别展露真实之理，继以天众、人众俱证终，说：“即此为沙门婆罗门界，经天人、人共证验之界。”此即其理之顺序也。古时即云：『沙者界』即与天共住之界，『魔者界』即与魔共住之界，『梵者界』即与梵共住之界。诸界一切三种众生分布于三种层次中，复由二处环绕，称为“梵沙门等界”，是为五处以此名之。
Sayaṃ abhiññā sacchikatvā pavedetīti sayanti sāmaṃ aparaneyyo hutvā. Abhiññāti abhiññāya, adhikena ñāṇena ñatvāti attho. Sacchikatvāti paccakkhaṃ katvā. Etena anumānādipaṭikkhepo kato hoti. Pavedetīti bodheti viññāpeti pakāseti. So dhammaṃ deseti ādikalyāṇaṃ…pe… pariyosānakalyāṇanti so bhagavā sattesu kāruññataṃ paṭicca hitvāpi anuttaraṃ vivekasukhaṃ dhammaṃ deseti. Tañca kho appaṃ vā bahuṃ vā desento ādikalyāṇādippakārameva deseti. Ādimhipi kalyāṇaṃ bhaddakaṃ anavajjameva katvā deseti. Majjhepi… pariyosānepi kalyāṇaṃ bhaddakaṃ anavajjameva katvā desetīti vuttaṃ hoti.
“自证真理而宣说”者，谓自知而不可违逆。当中“自知”为深明，兼助以智慧而知之。“真理”即亲自实现证明。由此不再怀疑，断疑无余。“宣说”者，启悟、示现，即广为说法。是以世尊宣说法时，其教理初善、中善、终善俱尽。基于大慈悲，于众生中示现至上清净涅槃之安乐。且无论宣说多少，其意不离此三法阶。初者为善、美好、无垢之戒法，中、终亦是善、美好、无垢而有相续。故有此说。
Tattha atthi desanāya ādimajjhapariyosānaṃ, atthi sāsanassa. Desanāya tāva catuppadikāyapi gāthāya paṭhamapādo ādi nāma, tato dve majjhaṃ nāma, ante eko pariyosānaṃ nāma. Ekānusandhikassa suttassa nidānamādi, idamavocāti pariyosānaṃ, ubhinnaṃ antarā majjhaṃ. Anekānusandhikassa suttassa paṭhamānusandhi ādi, ante anusandhi pariyosānaṃ, majjhe eko vā dve vā bahū vā majjhameva. Sāsanassa pana sīlasamādhivipassanā ādi nāma. Vuttampi cetaṃ – ‘‘ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddhaṃ, diṭṭhi ca ujukā’’ti (saṃ. ni. 5.369). ‘‘Atthi, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā’’ti evaṃ vutto pana ariyamaggo majjhaṃ nāma, phalañceva nibbānañca pariyosānaṃ nāma. ‘‘Etadatthamidaṃ, brāhmaṇa, brahmacariyametaṃ sāraṃ, etaṃ pariyosāna’’nti (ma. ni. 1.324) hi ettha phalaṃ pariyosānanti vuttaṃ. ‘‘Nibbānogadhañhi , āvuso visākha, brahmacariyaṃ vussati nibbānaparāyaṇaṃ nibbānapariyosāna’’nti (ma. ni. 1.466) ettha nibbānaṃ pariyosānanti vuttaṃ. Idha desanāya ādimajjhapariyosānaṃ adhippetaṃ. Bhagavā hi dhammaṃ desento ādimhi sīlaṃ dassetvā majjhe maggaṃ pariyosāne nibbānaṃ dasseti. Tena vuttaṃ – ‘‘so dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇa’’nti. Tasmā aññopi dhammakathiko dhammaṃ kathento –
于此，有为三段教理：初段、中段、终段教理，谓佛法教义之次第。教义中，吠陀诗歌之第一首为初段，接着二首为中段，最后一首为终段。于单一连贯经典中，以“起首”为前言，称为终；二段为中，居中处。于诸多连贯经典中，初有前言，中有交接，末为终结，居中央有一二数首。对于教法则谓戒、止、观为初段。经典中云：“何者为善法中最初者，戒法清净，见正直也。”又云：“善男子，中道修行者，为正觉者所证。”此殊胜圣道即中段，结果及涅槃为终段。经典中云：“这正是婆罗门行道之要旨，是为终段。”又云：“涅槃已达，婆罗门行归依于涅槃，是涅槃终结。”是以宣说教法，依此初中终次第。世尊说法乃示初戒、中道、终涅槃。故语曰：“彼宣法为初善、中善、终善。”故诸法师宣说法时，亦复如是循序宣说。
‘‘Ādimhi sīlaṃ dasseyya, majjhe maggaṃ vibhāvaye;
「初则应示戒，中则应显道；
Pariyosānamhi nibbānaṃ, esā kathikasaṇṭhitī’’ti. (dī. ni. aṭṭha. 1.190);
终则涅槃为，彼乃宣说者。」（弟子律疏第一一九页）
Sātthaṃ sabyañjananti yassa hi yāgubhattaitthipurisādivaṇṇanā nissitā desanā hoti, na so sātthaṃ deseti. Bhagavā pana tathārūpaṃ desanaṃ pahāya catusatipaṭṭhānādinissitaṃ desanaṃ deseti. Tasmā ‘‘sātthaṃ desetī’’ti vuccati. Yassa pana desanā ekabyañjanādiyuttā vā sabbaniroṭṭhabyañjanā vā sabbavissaṭṭhasabbaniggahītabyañjanā vā, tassa damiḷakirāsavarādimilakkhūnaṃ bhāsā viya byañjanapāripūriyā abhāvato abyañjanā nāma desanā hoti. Bhagavā pana –
所谓广义教法，是指依赖于奉献共食等俗人等助缘而加以阐述的教理，若依此而说，则不能称为广义教法。然世尊舍弃此类教说，而仅说以四念处等为根本的教法，因此称为「说广义教法」。若所说为带有单一或多种字音的复杂音义详细解析，犹如达米勒等方言中音韵的完整对应，则此类教学因缺乏音义圆满之特征，属于非广义教法。世尊则说－
‘‘Sithilaṃ dhanitañca dīgharassaṃ, garukaṃ lahukañca niggahītaṃ;
『财物虽松散，却是持久；虽沉重，却轻巧，且为紧密所约束；
Sambandhaṃ vavatthitaṃ vimuttaṃ, dasadhā byañjanabuddhiyā pabhedo’’ti. (dī. ni. aṭṭha. 1.190) –
关联充分，自在解脱；十种音义之悟令其不同。』（《长部尼柯耶净业章》一九九页）－
Evaṃ vuttaṃ dasavidhaṃ byañjanaṃ amakkhetvā paripuṇṇabyañjanameva katvā dhammaṃ deseti. Tasmā ‘‘sabyañjanaṃ dhammaṃ desetī’’ti vuccati.
如是说，舍弃十种音义中不明了者，只以圆满音义来宣说法义，因此称作「以广义教法说法」。
Kevalaparipuṇṇanti ettha kevalanti sakalādhivacanaṃ. Paripuṇṇanti anūnādhikavacanaṃ. Idaṃ vuttaṃ hoti – ‘‘sakalaparipuṇṇameva deseti, ekadesanāpi aparipuṇṇā natthī’’ti. Parisuddhanti nirupakkilesaṃ. Yo hi idaṃ dhammadesanaṃ nissāya lābhaṃ vā sakkāraṃ vā labhissāmīti deseti, tassa aparisuddhā desanā hoti. Bhagavā pana lokāmisanirapekkho hitapharaṇena mettābhāvanāya muduhadayo ullumpanasabhāvasaṇṭhitena cittena deseti. Tasmā ‘‘parisuddhaṃ dhammaṃ desetī’’ti vuccati. Brahmacariyaṃ pakāsetīti ettha brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. Tasmā brahmacariyaṃ pakāsetīti so dhammaṃ deseti ādikalyāṇaṃ…pe… parisuddhaṃ, evaṃ desento ca sikkhattayasaṅgahitaṃ sakalasāsanaṃ brahmacariyaṃ pakāsetīti evamettha attho daṭṭhabbo. Brahmacariyanti seṭṭhaṭṭhena brahmabhūtaṃ cariyaṃ. Brahmabhūtānaṃ vā buddhādīnaṃ cariyanti vuttaṃ hoti.
所谓完全圆满，是指「完全」是全体的泛称，「圆满」为至少有所超越的意思。此处教言乃谓：『必以全体圆满作说，若只一部分教说，则未圆满』。所谓清净，是指无染污。若有以得利或尊敬为目的而说教，则教义不清净。唯世尊超越世俗，无所取著，心具慈悲喜舍，又能生起慈爱之念，以欢喜心来为教导，因此称为「说清净教法」。至于宣示梵行者，此处「梵行」意指修习戒律的全集教法。故宣示梵行者者，即以初而善的清净法义而言之……以此教授且说圆满清净之法，同时修习全集戒律，此处即见其意亦当如是。所谓梵行者，最上者为达至梵境的行为。亦有说梵境者，谓佛及阿拉汉等之行为。
Taṃ dhammanti taṃ vuttappakārasampadaṃ dhammaṃ. Suṇāti gahapati vāti kasmā paṭhamaṃ gahapatiṃ niddisatīti? Nihatamānattā ussannattā ca. Yebhuyyena hi khattiyakulato pabbajitā jātiṃ nissāya mānaṃ karonti. Brāhmaṇakulā pabbajitā mante nissāya mānaṃ karonti. Hīnajaccakulā pabbajitā attano vijātitāya patiṭṭhātuṃ na sakkonti. Gahapatidārakā pana kacchehi sedaṃ muñcantehi piṭṭhiyā loṇaṃ pupphamānāya bhūmiṃ kasitvā nihatamānadappā honti. Te pabbajitvā mānaṃ vā dappaṃ vā akatvā yathābalaṃ buddhavacanaṃ uggahetvā vipassanāya kammaṃ karontā sakkonti arahatte patiṭṭhātuṃ. Itarehi ca kulehi nikkhamitvā pabbajitā nāma na bahukā, gahapatikāva bahukā, iti nihatamānattā ussannattā ca paṭhamaṃ gahapatiṃ niddisatīti.
此即所谓法，亦为称说之法力。人称「家主」者，为何最初称「家主」？是因受挫与骄慢。世袭贵族出家，多因世族而生傲慢；婆罗门世家出家，亦以家族为傲。卑贱出身者不足以依藉他族地位。至于家主之家子女，撒弃战争、埋葬尸体、施散盐布等，以示其被挫及骄矜。彼等出家后，若不失傲慢与羞耻，尽力承受佛言，勤作观行，能成阿拉汉果；但其他家族出家者，数量不多，唯家主世家出家者较多，谓之因受挫与骄慢故，最先称为「家主」者也。
Aññatarasmiṃ vāti itaresaṃ vā kulānaṃ aññatarasmiṃ. Paccājātoti patijāto. Tathāgate saddhaṃ paṭilabhatīti parisuddhaṃ dhammaṃ sutvā dhammassāmimhi tathāgate ‘‘sammāsambuddho vata bhagavā’’ti saddhaṃ paṭilabhati. Iti paṭisañcikkhatīti evaṃ paccavekkhati. Sambādho gharāvāsoti sacepi saṭṭhihatthe ghare yojanasatantarepi vā dve jāyampatikā vasanti, tathāpi nesaṃ sakiñcanasapalibodhaṭṭhena gharāvāso sambādhoyeva. Rajopathoti rāgarajādīnaṃ uṭṭhānaṭṭhānanti mahāaṭṭhakathāyaṃ vuttaṃ. Āgamanapathotipi vaṭṭati. Alagganaṭṭhena abbhokāso viyāti abbhokāso. Pabbajito hi kūṭāgāraratanapāsādadevavimānādīsu pihitadvāravātapānesu paṭicchannesu vasantopi neva laggati na sajjati na bajjhati. Tena vuttaṃ – ‘‘abbhokāso pabbajjā’’ti. Apica sambādho gharāvāso kusalakiriyāya okāsābhāvato. Rajopatho asaṃvutasaṅkāraṭṭhānaṃ viya rajānaṃ kilesarajānaṃ sannipātaṭṭhānato. Abbhokāso pabbajjā kusalakiriyāya yathāsukhaṃ okāsasabbhāvato.
某一处之流动风扬，或他族群之一，或某特定族群中。所谓“生于”指的是已出世者。如来得闻正法纯净之后，于法随喜，信得坚定，称赞“世尊确为正觉者”。此即反复观照意乐，谓之回顾思量。所谓“有房室依止”，即使在六十余町、百余里之屋舍居住，两处若有居所，且无任何迟钝分明，则为实有房舍依止。所谓“尘垢之路”，即贪欲、恚恨等烦恼之发起之地，如大注解所说。所谓“来回之路”，即行走通行之道。所谓“遮断处”，即遮蔽空隙。出家者虽栖身石窟、宝殿、诸天宫殿等，关闭门户、风雨不入，即便居于其中，也不称为依止房舍。故称“遮蔽空间为出家之所”。即使有房舍依止，为善行因缘遮断空间仍不存在。尘垢之路，形同未被约束的烦恼粘污集聚之所。遮断空间出家，为善行因缘，任意有遮断空间皆为遮断性质。
Nayidaṃ sukaraṃ…pe… pabbajeyyanti ettha ayaṃ saṅkhepakathā – yadetaṃ sikkhattayabrahmacariyaṃ ekampi divasaṃ akhaṇḍaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparipuṇṇaṃ. Ekadivasampi ca kilesamalena amalinaṃ katvā carimakacittaṃ pāpetabbatāya ekantaparisuddhaṃ, saṅkhalikhitaṃ likhitasaṅkhasadisaṃ dhotasaṅkhasappaṭibhāgaṃ caritabbaṃ, idaṃ na sukaraṃ agāraṃ ajjhāvasatā agāramajjhe vasantena ekantaparipuṇṇaṃ…pe… carituṃ. Yaṃnūnāhaṃ kese ca massuñca ohāretvā kāsāyarasapītatāya kāsāyāni brahmacariyaṃ carantānaṃ anucchavikāni vatthāni acchādetvā paridahitvā agārasmā nikkhamitvā anagāriyaṃ pabbajeyyanti. Ettha ca yasmā agārassa hitaṃ kasivāṇijjādikammaṃ agāriyanti vuccati, tañca pabbajjāya natthi. Tasmā pabbajjā anagāriyāti ñātabbā, taṃ anagāriyaṃ. Pabbajeyyanti paṭipajjeyyaṃ. Appaṃ vāti sahassato heṭṭhā bhogakkhandho appo nāma hoti, sahassato paṭṭhāya mahā. Ābandhanaṭṭhena ñāti eva parivaṭṭo ñātiparivaṭṭo. So vīsatiyā heṭṭhā appo hoti, vīsatiyā paṭṭhāya mahā.
不易...省略...出家者想法，有此概括意——即修习三学清净梵行，任一日中堪能不间断持守、恒久心意专注于善法，且无染污业障，心常清净，为如写字之次数汇总，视为完整有序之修行。此修行于住持屋宅之中，非易事。譬如告诫须剪断头发与指甲，如穿袈裟服用苦涩之苦衣，覆蔽腐败衣物，净除尘埃后出入舍宅，方能表里如一离弃世俗而入无家出家。此中因“家中所成义”称为“无家”。出家者应践行此义。出家者应当自我养护守护。小水为千分之一，下大水为千倍。以束缚意象类推，亲属与亲戚如环绕围绕。小水为二十分之一，大水为二十倍。
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292.Bhikkhūnaṃ sikkhāsājīvasamāpannoti yā bhikkhūnaṃ adhisīlasaṅkhātā sikkhā, tañca, yattha cete saha jīvanti ekajīvikā sabhāgavuttino honti, taṃ bhagavatā paññattasikkhāpadasaṅkhātaṃ sājīvañca tattha sikkhanabhāvena samāpannoti bhikkhūnaṃ sikkhāsājīvasamāpanno. Samāpannoti sikkhaṃ paripūrento, sājīvañca avītikkamanto hutvā tadubhayaṃ upagatoti attho. Pāṇātipātaṃ pahāyātiādīsu pāṇātipātādikathā heṭṭhā vitthāritā eva. Pahāyāti imaṃ pāṇātipātacetanāsaṅkhātaṃ dussīlyaṃ pajahitvā. Paṭivirato hotīti pahīnakālato paṭṭhāya tato dussīlyato orato viratova hoti. Nihitadaṇḍo nihitasatthoti parūpaghātatthāya daṇḍaṃ vā satthaṃ vā ādāya avattanato nikkhittadaṇḍo ceva nikkhittasattho cāti attho. Ettha ca ṭhapetvā daṇḍaṃ sabbampi avasesaṃ upakaraṇaṃ sattānaṃ vihiṃsanabhāvato satthanti veditabbaṃ. Yaṃ pana bhikkhū kattaradaṇḍaṃ vā dantakaṭṭhavāsiṃ vā pipphalakaṃ vā gahetvā vicaranti, na taṃ parūpaghātatthāya. Tasmā nihitadaṇḍo nihitasatthotveva saṅkhaṃ gacchati. Lajjīti pāpajigucchanalakkhaṇāya lajjāya samannāgato. Dayāpannoti dayaṃ mettacittataṃ āpanno. Sabbapāṇabhūtahitānukampīti sabbe pāṇabhūte hitena anukampako. Tāya dayāpannatāya sabbesaṃ pāṇabhūtānaṃ hitacittakoti attho. Viharatīti iriyati pāleti.
所谓“比库修持清净生活”，指以清净戒律而制定之修行，且同住者若能共守同一生活来源，彼等因缘形成相应共同生活状态，为世尊所命名并规定修持戒规。此即修持完备且无越违规行为，二者齐全，即形同生活合一。所断诸恶如杀生等，已在下文详述。所弃恶业意念，根绝恶行。所称“戒断”，是说断戒后遗留之恶习惯，从此渐渐远离。所谓“置刀剑与棍棒”，指为除害和保护所持器物。若持有致人伤害之器，形同加害他人。若比库持针、刀或苦椒等器械，但非为伤害他人，则不属伤害器具。故称“置刀剑与棍棒”指具防御性质。所谓“羞耻”，是指具有对恶行感到羞愧之心。所谓“慈悲”，乃是具足慈爱与善意心怀。所谓“普为众生利益同情”，指具备普遍对一切众生之关爱慈悲。按照此因缘，出家者应谨慎安住。
Dinnameva ādiyatīti dinnādāyī. Cittenapi dinnameva paṭikaṅkhatīti dinnapāṭikaṅkhī. Thenetīti theno. Na thenena athenena. Athenattāyeva sucibhūtena. Attanāti attabhāvena, athenaṃ sucibhūtaṃ attabhāvaṃ katvā viharatīti vuttaṃ hoti.
『施与』谓施舍物品者。即便意念专注于施与，也称为“施与意”。『乳净』指洁净、纯善之意。『自体』意谓自我本质、状况。释义谓：以纯净心念、纯洁本体故，而如是安住。
Abrahmacariyanti aseṭṭhacariyaṃ. Brahmaṃ seṭṭhaṃ ācāraṃ caratīti brahmacārī. Ārācārīti abrahmacariyato dūracārī. Methunāti rāgapariyuṭṭhānavasena sadisattā methunakāti laddhavohārehi paṭisevitabbato methunāti saṅkhaṃ gatā asaddhammā. Gāmadhammāti gāmavāsīnaṃ dhammā.
“持戒梵行”是指最上乘之行为。持梵行者，指遵守最佳戒律者。行恶者谓远离持戒者。所谓“交合”，指因欲望烦恼之扰动，欲意旺盛时，彼等以快语相互接触交合，是为交合。所谓乡村习俗，意指乡村民众之习惯风俗。
Saccaṃ vadatīti saccavādī. Saccena saccaṃ sandahati ghaṭetīti saccasandho, na antarantarā musā vadatīti attho. Yo hi puriso kadāci musā vadati, kadāci saccaṃ, tassa musāvādena antaritattā saccaṃ saccena na ghaṭīyati . Tasmā na so saccasandho, ayaṃ pana na tādiso, jīvitahetupi musāvādaṃ avatvā saccena saccaṃ sandahatiyevāti saccasandho. Thetoti thiro, thirakathoti attho. Eko hi puggalo haliddirāgo viya, thusarāsimhi nikhātakhāṇu viya, assapiṭṭhe ṭhapitakumbhaṇḍamiva ca na thirakatho hoti. Eko pāsāṇalekhā viya indakhilo viya ca thirakatho hoti; asinā sīse chijjantepi dve kathā na katheti; ayaṃ vuccati theto . Paccayikoti pattiyāyitabbako, saddhāyikoti attho. Ekacco hi puggalo na paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte ‘‘mā tassa vacanaṃ saddahathā’’ti vattabbataṃ āpajjati. Eko paccayiko hoti, ‘‘idaṃ kena vuttaṃ, asukenā’’ti vutte, ‘‘yadi tena vuttaṃ, idameva pamāṇaṃ, idāni upaparikkhitabbaṃ natthi, evameva ida’’nti vattabbataṃ āpajjati, ayaṃ vuccati paccayiko. Avisaṃvādako lokassāti tāya saccavāditāya lokaṃ na visaṃvādetīti attho.
“真实说话”者即诚实语言者。真诚且确实言语，即使偶有谬误，亦非谎言。若人或偶尔说谬言，或偶尔说真言，因谬言与真言互相抵销，故谬言不破除真实称誉。是故不谓此人为真诚之人。此人因生计由不得不说谎者，然因真实而称为诚实之人。所谓“坚定”，即坚定不移之意，此义也长久不变。一人如黄连般苦涩，根基稳固，如刀锋磨利计不动摇。另一人则如石划痕、铁锈之人，虽被分割，却无言语明确之断裂，称其坚定。所谓“依赖”，指需因缘而成。所谓“信赖”，指能够依靠者。凡人或无因赖，发言断续，疑问应答不同，谓之无依赖者。有一信赖者则正答难题恰当，谓为“依赖”。“不动摇者”，谓因言语之真实而不动摇，故不挑起纷争相悖之意。
Imesaṃ bhedāyāti yesaṃ ito sutvāti vuttānaṃ santike sutaṃ, tesaṃ bhedāya. Bhinnānaṃ vā sandhātāti dvinnampi mittānaṃ vā samānupajjhāyakādīnaṃ vā kenacideva kāraṇena bhinnānaṃ ekamekaṃ upasaṅkamitvā ‘‘tumhākaṃ īdise kule jātānaṃ evaṃ bahussutānaṃ idaṃ na yutta’’ntiādīni vatvā sandhānaṃ kattā. Anuppadātāti sandhānānuppadātā, dve jane samagge disvā, ‘‘tumhākaṃ evarūpe kule jātānaṃ evarūpehi guṇehi samannāgatānaṃ anucchavikameta’’ntiādīni vatvā daḷhīkammaṃ kattāti attho. Samaggo ārāmo assāti samaggārāmo. Yattha samaggā natthi, tattha vasitumpi na icchatīti attho. ‘‘Samaggarāmo’’tipi pāḷi, ayamevettha attho. Samaggaratoti samaggesu rato, te pahāya aññatra gantumpi na icchatīti attho. Samagge disvāpi sutvāpi nandatīti samagganandī. Samaggakaraṇiṃ vācaṃ bhāsitāti yā vācā satte samaggeyeva karoti, taṃ sāmaggiguṇaparidīpakameva vācaṃ bhāsati, na itaranti.
所谓‘这些不同’，是指前面所听闻并传说者中诸不同之处。‘不同’者，是指已分裂者之间的联系。即使是两位朋友或同道中人，因为某种缘故，各自分别地前去劝规彼此，说‘你们这一类出身的家族，以及广为流传者，不应如此’，此等言语即形成分裂之因。‘不发生者’，即不促成联系者，两人同意后言‘你们出自此类族姓，具此等功德，勿相轻慢’等，则坚固成事。所谓‘同心庵’，意谓同心之处。无此同心之处，则无心居住之意。巴利语所说‘同心庵’，即指在同心者之间，彼此舍弃他方，而不愿往他处。同心相见、闻知而欣喜，即为‘同心悦’。‘同心之言’，即所说之语能令众生皆入同心之境界，此言乃显扬同心之德，非他语也。
Nelāti elaṃ vuccati doso, nāssā elanti nelā, niddosāti attho. ‘‘Nelaṅgo setapacchādo’’ti ettha vuttanelaṃ viya. Kaṇṇasukhāti byañjanamadhuratāya kaṇṇānaṃ sukhā, sūcivijjhanaṃ viya kaṇṇasūlaṃ na janeti. Atthamadhuratāya sakalasarīre kopaṃ ajanetvā pemaṃ janetīti pemanīyā. Hadayaṃ gacchati, apaṭihaññamānā sukhena cittaṃ pavisatīti hadayaṅgamā. Guṇaparipuṇṇatāya pure bhavāti porī, pure saṃvaddhanārī viya sukumārātipi porī, purassa esātipi porī, nagaravāsīnaṃ kathāti attho . Nagaravāsino hi yuttakathā honti, pitimattaṃ pitāti, mātimattaṃ mātāti, bhātimattaṃ bhātāti vadanti. Evarūpī kathā bahuno janassa kantā hotīti bahujanakantā. Kantabhāveneva bahuno janassa manāpā cittavuddhikarāti bahujanamanāpā.
“莜沙”即称为荞麦。‘不是荞麦’者，意为非荞麦属。‘无罪者’即其义。“莜沙为荞麦皮覆之者”言此处用‘莜沙’比喻。‘耳乐’者，乃指因悦耳闻声而生之甘美，如针刺未伤害耳朵之感觉。由其甜美义，身心不生瞋恚而生爱乐，故为可爱也。‘心入’者，谓心安住其中，心无意碍，如心入器皿中。具完善美德者，比喻为先前存在之瓷器；如瓷器所盛养红花乳香之类柔美，住城者所谓适宜言语，即父母兄弟爱称。此种言语多为众人所爱，因爱意生，众人皆意乐而发心喜。
Kālena vadatīti kālavādī, vattabbayuttakālaṃ sallakkhetvā vadatīti attho. Bhūtaṃ tacchaṃ sabhāvameva vadatīti bhūtavādī. Diṭṭhadhammikasamparāyikatthasannissitameva katvā vadatīti atthavādī. Navalokuttaradhammasannissitaṃ katvā vadatīti dhammavādī. Saṃvaravinayapahānavinayasannissitaṃ katvā vadatīti vinayavādī. Nidhānaṃ vuccati ṭhapanokāso, nidhānamassā atthīti nidhānavatī, hadaye nidhātabba yuttavācaṃ bhāsitāti attho. Kālenāti evarūpiṃ bhāsamānopi ca ‘‘ahaṃ nidhānavatiṃ vācaṃ bhāsissāmī’’ti na akālena bhāsati, yuttakālaṃ pana avekkhitvā bhāsatīti attho. Sāpadesanti saupamaṃ, sakāraṇanti attho. Pariyantavatinti paricchedaṃ dassetvā yathāssā paricchedo paññāyati, evaṃ bhāsatīti attho. Atthasaṃhitanti anekehipi nayehi vibhajantena pariyādātuṃ asakkuṇeyyatāya atthasampannaṃ, yaṃ vā so atthavādī atthaṃ vadati, tena atthena saṃhitattā atthasaṃhitaṃ vācaṃ bhāsati, na aññaṃ nikkhipitvā aññaṃ bhāsatīti vuttaṃ hoti.
所谓‘随时言说’，即“时间论者”；谓指有时间对治适宜而言之意。‘本然言者’，即言所言即是真实本性者。‘见法论者’，言以所见事法为依据而作说者。‘法论者’，意谓所说依新经上说之义。‘戒论者’，指言说戒律禁戒相关者。‘立处’谓立脚点、所在处。由心意理明，谓说语须适时适地，才可言说。‘伴随’义谓诸因缘和合，才称为合适之时。‘类比’则意谓借喻相类之物来说理。‘示现关段’则示其围划，分段以便理解。‘综义’意谓以多义相汇合而述说，非别出一义而言。
§293
293.Bījagāmabhūtagāmasamārambhāti mūlabījaṃ khandhabījaṃ phaḷubījaṃ aggabījaṃ bījabījanti pañcavidhassa bījagāmassa ceva yassa kassaci nīlatiṇarukkhādikassa bhūtagāmassa ca samārambhā, chedanabhedanapacanādibhāvena vikopanā paṭiviratoti attho. Ekabhattikoti pātarāsabhattaṃ sāyamāsabhattanti dve bhattāni. Tesu pātarāsabhattaṃ antomajjhanhikena paricchinnaṃ, itaraṃ majjhanhikato uddhaṃ antoaruṇena. Tasmā antomajjhanhike dasakkhattuṃ bhuñjamānopi ekabhattikova hoti, taṃ sandhāya vuttaṃ ‘‘ekabhattiko’’ti. Rattiyā bhojanaṃ ratti, tato uparatoti rattūparato. Atikkante majjhanhike yāva sūriyatthaṃgamanā bhojanaṃ vikālabhojanaṃ nāma. Tato viratattā virato vikālabhojanā. Sāsanassa ananulomattā visūkaṃ paṭāṇībhūtaṃ dassananti visūkadassanaṃ. Attanā naccananaccāpanādivasena naccā ca gītā ca vāditā ca, antamaso mayūranaccanādivasenāpi pavattānaṃ naccādīnaṃ visūkabhūtā dassanā cāti naccagītavāditavisūkadassanā. Naccādīni hi attanā payojetuṃ vā parehi payojāpetuṃ vā payuttāni passituṃ vā neva bhikkhūnaṃ na bhikkhunīnaṃ vaṭṭanti. Mālādīsu mālāti yaṃkiñci pupphaṃ. Gandhanti yaṃkiñci gandhajātaṃ. Vilepananti chavirāgakaraṇaṃ. Tattha piḷandhanto dhāreti nāma. Ūnaṭṭhānaṃ pūrento maṇḍeti nāma. Gandhavasena chavirāgavasena ca sādiyanto vibhūseti nāma. Ṭhānaṃ vuccati kāraṇaṃ. Tasmā yāya dussīlyacetanāya tāni mālādhāraṇādīni mahājano karoti, tato paṭiviratoti attho.
五谷起始、树木果实、根本种子等，皆属五种种子之始终，[依]收割、破裂、腐败等变化而构成。‘一食’称为一餐，分夕餐与早餐两餐。其中‘中间’一餐指正中切分，分上下两部分。因所食中间切分，虽食十次亦算一餐，此由此理所说。‘夜’称夜餐，次为早前餐。‘入口餐’是指日出之前进食之膳食。‘教法不顺者’是指视见教法偏离正道而为坏法之见解。以自身舞蹈歌唱及伴奏等为乐，视为不淨之见。由于舞蹈歌唱等表演，乞士、比库尼皆不赞许观闻。‘花环等’者，谓花朵；‘香气’为花所生。‘糊涂’为污秽爱染。‘涂持’即所涂物。‘填充’为装饰，‘芳香灌染’为香味萦绕，‘处所’是指此等之所在。由此见，恶意不善心行者，多作此等行为，故以此为背离之义。
Uccāsayanaṃ vuccati pamāṇātikkantaṃ. Mahāsayanaṃ akappiyattharaṇaṃ. Tato paṭiviratoti attho. Jātarūpanti suvaṇṇaṃ. Rajatanti kahāpaṇo lohamāsako jatumāsako dārumāsakoti ye vohāraṃ gacchanti, tassa ubhayassapi paṭiggahaṇā paṭivirato, neva naṃ uggaṇhāti, na uggaṇhāpeti, na upanikkhittaṃ sādiyatīti attho. Āmakadhaññapaṭiggahaṇāti sālivīhiyavagodhūmakaṅguvarakakudrūsakasaṅkhātassa sattavidhassāpi āmakadhaññassa paṭiggahaṇā. Na kevalañca etesaṃ paṭiggahaṇameva, āmasanampi bhikkhūnaṃ na vaṭṭatiyeva. Āmakamaṃsapaṭiggahaṇāti ettha aññatra odissa anuññātā āmakamaṃsamacchānaṃ paṭiggahaṇameva bhikkhūnaṃ na vaṭṭati, no āmasanaṃ.
‘高卧’谓超过一定标准之床，大床不仅作睡卧用途。‘金属’指黄金，‘银色’铢币、铜铁等器属之质。雇佣物品主客双方皆须遵守，不可夺取、毁坏或藏匿。‘粗粮诸种’指稻谷、麦类、豆类、粟米等七种谷粒，不仅仅是粗粮的馈赠，且比库不能接受这些直接馈赠。‘肉食馈赠’中仅排斥未经允许的俄底沙肉类馈赠，不是普遍禁止。
Itthikumārikapaṭiggahaṇāti ettha itthīti purisantaragatā, itarā kumārikā nāma. Tāsaṃ paṭiggahaṇampi āmasanampi akappiyameva. Dāsidāsapaṭiggahaṇāti ettha dāsidāsavaseneva tesaṃ paṭiggahaṇaṃ na vaṭṭati, ‘‘kappiyakārakaṃ dammi, ārāmikaṃ dammī’’ti evaṃ vutte pana vaṭṭati. Ajeḷakādīsu khettavatthupariyosānesu kappiyākappiyanayo vinayavasena upaparikkhitabbo. Tattha khettaṃ nāma yasmiṃ pubbaṇṇaṃ ruhati. Vatthu nāma yasmiṃ aparaṇṇaṃ ruhati. Yattha vā ubhayampi ruhati, taṃ khettaṃ. Tadatthāya akatabhūmibhāgo vatthu. Khettavatthusīsena cettha vāpitaḷākādīnipi saṅgahitāneva. Dūteyyaṃ vuccati dūtakammaṃ, gihīnaṃ paṇṇaṃ vā sāsanaṃ vā gahetvā tattha tattha gamanaṃ. Pahiṇagamanaṃ vuccati gharā gharaṃ pesitassa khuddakagamanaṃ. Anuyogo nāma tadubhayakaraṇaṃ, tasmā dūteyyapahiṇagamanānaṃ anuyogāti evamettha attho veditabbo.
“女童”馈赠义，即指男性服侍女童的馈赠，其他女童馈赠名之。此馈赠及粗粮馈赠均属禁止。“奴婢”馈赠，指奴婢及其流传，馈赠均不可受，但“用于必要目的者”和“居住处馈赠”如是述，仍可受。农地边界之争，依律由农田的先、后成熟区别。田地指同时成熟之地或先后生长之地。所谓未承领部分是田界界线。以田界界线为准，诸围栏及水渠等均相关联。‘使者往来’指持书信或命令状之人于各处往返。‘寄送来往’谓往返于主人之间。‘连结’即双方配合通行，故使者往返及寄送来往即此义。
Kayavikkayāti kayā ca vikkayā ca. Tulākūṭādīsu kūṭanti vañcanaṃ. Tattha tulākūṭaṃ tāva rūpakūṭaṃ aṅgakūṭaṃ gahaṇakūṭaṃ paṭicchannakūṭanti catubbidhaṃ hoti. Tattha rūpakūṭaṃ nāma dve tulā sarūpā katvā gaṇhanto mahatiyā gaṇhāti, dadanto khuddikāya deti. Aṅgakūṭaṃ nāma gaṇhanto pacchābhāge hatthena tulaṃ akkamati, dadanto pubbabhāge. Gahaṇakūṭaṃ nāma gaṇhanto mūle rajjuṃ gaṇhāti, dadanto agge. Paṭicchannakūṭaṃ nāma tulaṃ susiraṃ katvā anto ayacuṇṇaṃ pakkhipitvā gaṇhanto taṃ pacchābhāge karoti, dadanto aggabhāge. Kaṃso vuccati suvaṇṇapāti, tāya vañcanaṃ kaṃsakūṭaṃ. Kathaṃ? Ekaṃ suvaṇṇapātiṃ katvā aññā dve tisso lohapātiyo suvaṇṇavaṇṇā karoti, tato janapadaṃ gantvā kiñcideva addhakulaṃ pavisitvā, ‘‘suvaṇṇabhājanāni kiṇathā’’ti vatvā agghe pucchite samagghataraṃ dātukāmā honti. Tato tehi ‘‘kathaṃ imesaṃ suvaṇṇabhāvo jānitabbo’’ti vutte – ‘‘vīmaṃsitvā gaṇhathā’’ti suvaṇṇapātiṃ pāsāṇe ghaṃsitvā sabbā pātiyo datvā gacchati.
“身变”者，即身与变化。以秤砣等物作堆，谓之堆；其中字有秤砣堆、形堆、臂堆、绳堆、遮盖堆等四种。其中文堆者，即以两秤砣相似之物合计为大计，给予小计者。臂堆者，即合计后以手臂承秤，给予前方。绳堆者，即合计后将绳绳根结为结，给予上端。遮盖堆者，即将秤分明，内外分明，外面覆盖但未闭合，合计后置于内侧，给予上方。铜称谓金属秤盘，此称谓为铜堆。何以故？一者铸一金属秤盘，另外二三个铁秤盘涂成金色，然后前往人家，进入某户，说“请买金属饭器”，且对屋主要求给予较少的器具。后则以金属秤盘敲击石头，给予各秤盘后离开。
Mānakūṭaṃ nāma hadayabhedasikhābhedarajjubhedavasena tividhaṃ hoti. Tattha hadayabhedo sappitelādiminanakāle labbhati. Tāni hi gaṇhanto heṭṭhā chiddena mānena, ‘‘saṇikaṃ āsiñcā’’ti vatvā antobhājane bahuṃ paggharāpetvā gaṇhāti; dadanto chiddaṃ pidhāya sīghaṃ pūretvā deti. Sikhābhedo tilataṇḍulādiminanakāle labbhati. Tāni hi gaṇhanto saṇikaṃ sikhaṃ ussāpetvā gaṇhāti, dadanto vegena pūretvā sikhaṃ chindanto deti. Rajjubhedo khettavatthuminanakāle labbhati. Lañjaṃ alabhantā hi khettaṃ amahantampi mahantaṃ katvā minanti.
“量堆”者，即具心裂、顶裂、绳裂等三种，如此形成。其中心裂者，于房屋铺板等期间获得。合计时以下方切下所称量之物，谓“未添剩余”，装入内器大量给予；给予后盖上破口，迅速填满后再给予。顶裂者，于谷类等期间获得。合计时装入顶端，快速填满后切断馈赠。绳裂者，于田地等期间获得。若无裂痕，犁田时虽不取，但切断即大而切割。
Ukkoṭanādīsu ukkoṭananti sāmike assāmike kātuṃ lañjaggahaṇaṃ. Vañcananti tehi tehi upāyehi paresaṃ vañcanaṃ. Tatridamekaṃ vatthu – eko kira luddako migañca migapotakañca gahetvā āgacchati. Tameko dhutto, ‘‘kiṃ, bho, migo agghati, kiṃ migapotako’’ti āha. ‘‘Migo dve kahāpaṇe migapotako eka’’nti ca vutte kahāpaṇaṃ datvā migapotakaṃ gahetvā thokaṃ gantvā nivatto, ‘‘na me, bho, migapotakena attho, migaṃ me dehī’’ti āha. Tena hi ‘‘dve kahāpaṇe dehī’’ti. So āha – ‘‘nanu te, bho, mayā paṭhamaṃ eko kahāpaṇo dinno’’ti. Āma dinnoti. ‘‘Imampi migapotakaṃ gaṇha, evaṃ so ca kahāpaṇo ayañca kahāpaṇagghanako migapotakoti dve kahāpaṇā bhavissantī’’ti. So kāraṇaṃ vadatīti sallakkhetvā migapotakaṃ gahetvā migaṃ adāsīti.
于割取等事称割，即为适时与不适时割断。称欺骗者，谓以种种方法欺谩他人。其中一例说：一童子携带猎物山羊及野山羊幼崽而来。其中一人诘问：“为何，野山羊在此，野山羊幼崽何在？”答称“两山羊一铜钱，野山羊幼崽一”，即付铜钱收下野山羊幼崽，将山羊放回，“我无野山羊幼崽，野山羊是归我之物”。因言“两铜钱”，对方说：“你先前已给我一铜钱。”答曰“是，确实已给”。“这也是野山羊的价钱，故这铜钱与前铜钱，两铜钱应给。”彼言其理由后，扣押幼崽，付还山羊。
Nikatīti yogavasena vā māyāvasena vā apāmaṅgaṃ pāmaṅganti, amaṇiṃ maṇinti, asuvaṇṇaṃ suvaṇṇanti katvā paṭirūpakena vañcanaṃ. Sāciyogoti kuṭilayogo, etesaṃyeva ukkoṭanādīnametaṃ nāmaṃ, tasmā ukkoṭanasāciyogo vañcanasāciyogo nikatisāciyogoti evamettha attho daṭṭhabbo. Keci aññaṃ dassetvā aññassa parivattanaṃ sāciyogoti vadanti. Taṃ pana vañcaneneva saṅgahitaṃ. Chedanādīsuchedananti hatthacchedanādi. Vadhoti māraṇaṃ. Bandhoti rajjubandhanādīhi bandhanaṃ. Viparāmosoti himaviparāmoso gumbaviparāmosoti duvidho. Yaṃ himapātasamaye himena paṭicchannā hutvā maggapaṭipannaṃ janaṃ musanti, ayaṃ himaviparāmoso. Yaṃ gumbādīhi paṭicchannā musanti, ayaṃ gumbaviparāmoso. Ālopo vuccati gāmanigamādīnaṃ vilopakaraṇaṃ. Sahasākāroti sāhasikakiriyā, gehaṃ pavisitvā manussānaṃ ure satthaṃ ṭhapetvā icchitabhaṇḍaggahaṇaṃ. Evametasmā chedana…pe… sahasākārā paṭivirato hoti.
近义者，或称巧惑术，或妙法，谓不正当运用以诱骗，犹如魔术假装金银，混同作伪。连结耦合者谓曲解之合，如同前述割断等，称割耦合。故割耦合、欺瞒耦合、近义耦合，依此义应了知。有些说者又说展示他物，以他物翻转，谓之耦合。但此皆以欺骗合为一体。割断者中所谓割断者，有手割断等。杀者谓死亡。绑者谓以绳索等为缚。背离者谓如山雪破坏，或蜂巢破坏，有二种。雪崩时以雪覆盖灭绝修道之人者，是雪崩之背离。被蜂巢等覆盖而灭者，是蜂巢之背离。失落谓乡村和集镇中的失落灭绝。若为猛力妄为者，入室立于人中胸前，引起想取之心。故割……猛力妄为者断然禁止。
§294
294.So santuṭṭho hotīti svāyaṃ bhikkhu heṭṭhā vuttena catūsu paccayesu dvādasavidhena itarītarapaccayasantosena samannāgato hoti. Iminā pana dvādasavidhena itarītarapaccayasantosena samannāgatassa bhikkhuno aṭṭha parikkhārā vaṭṭanti tīṇi cīvarāni patto dantakaṭṭhacchedanavāsi ekā sūci kāyabandhanaṃ parissāvananti. Vuttampi cetaṃ –
“从容满足”者，谓比库自述已具足十二种不同先决条件、相互别异修习从容满足。具此十二种先决条件充足之比库，有八种装备，如三衣、钵、牙签、生活住处、身绳及滤除网等。经言此义曰：
‘‘Ticīvarañca patto ca, vāsi sūci ca bandhanaṃ;
“三衣具足，与钵分明，牙签身绳及遮网齐全。”
Parissāvanena aṭṭhete, yuttayogassa bhikkhuno’’ti.
『隔热布毯者』者，谓以隔热而施用之布毯，是比库应具之衣物。
Te sabbepi kāyaparihārikāpi honti kucchiparihārikāpi. Kathaṃ? Ticīvaraṃ tāva nivāsetvā pārupitvā ca vicaraṇakāle kāyaṃ pariharati posetīti kāyaparihārikaṃ hoti, cīvarakaṇṇena udakaṃ parissāvetvā pivanakāle khāditabbaphalāphalaggahaṇakāle ca kucchiṃ pariharati posetīti kucchiparihārikaṃ hoti. Pattopi tena udakaṃ uddharitvā nahānakāle kuṭiparibhaṇḍakaraṇakāle ca kāyaparihāriko hoti, āhāraṃ gahetvā bhuñjanakāle kucchiparihāriko hoti. Vāsipi tāya dantakaṭṭhacchedanakāle mañcapīṭhānaṃ aṅgapādacīvarakuṭidaṇḍakasajjanakāle ca kāyaparihārikā hoti, ucchucchedananāḷikerāditacchanakāle kucchiparihārikā. Sūcipi cīvarasibbanakāle kāyaparihārikā hoti, pūvaṃ vā phalaṃ vā vijjhitvā khādanakāle kucchiparihārikā. Kāyabandhanaṃ bandhitvā vicaraṇakāle kāyaparihārikaṃ, ucchuādīni bandhitvā gahaṇakāle kucchiparihārikaṃ. Parissāvanaṃ tena udakaṃ parissāvetvā nahānakāle, senāsanaparibhaṇḍakaraṇakāle ca kāyaparihārikaṃ, pānīyaparissāvanakāle teneva tilataṇḍulaputhukādīni gahetvā khādanakāle ca kucchiparihārikaṃ. Ayaṃ tāva aṭṭhaparikkhārikassa parikkhāramattā.
此诸衣物中既有照顾身体之衣，亦有照顾折叠携带便利之衣。何以故？譬如三衣，即袈裟，平常穿着保持体温时，为照护身体者；以衣角盛水饮用，保持饮水卫生，或携带果实食物时，为便于照料携带衣物者。又譬如提水后沐浴时，使用的用具之衣为照护身体者；进食时则使用便于携带食物之衣。于牙刷、指扣等清洁用具或床榻、坐具、衣被、杖等诸器皿使用，为照顾身体之衣。而用于修剪指甲、剥开椰子等粗重劳动时，乃便于携带者。针线用以缝衣时，是照顾衣物的；事先摘取果实食用时，为便于携带的。缚身体用带以走动时是照护身体衣，绑紧织物或封口时则为携带衣。用以盛水饮用及沐浴、更换寝具时是照顾身体的衣；取用清净水稻米等副主食食物时为便于携带之衣。此即所谓八种衣物之衣着使用限度。
Navaparikkhārikassa pana seyyaṃ pavisantassa tatraṭṭhakapaccattharaṇaṃ vā kuñcikā vā vaṭṭati. Dasaparikkhārikassa nisīdanaṃ vā cammakhaṇḍaṃ vā vaṭṭati. Ekādasaparikkhārikassa kattarayaṭṭhi vā telanāḷikā vā vaṭṭati. Dvādasaparikkhārikassa chattaṃ vā upāhanā vā vaṭṭati. Etesu ca aṭṭhaparikkhārikova santuṭṭho, itare asantuṭṭhā, mahicchā mahābhārāti na vattabbā. Etepi hi appicchāva santuṭṭhāva subharāva sallahukavuttinova. Bhagavā pana nayimaṃ suttaṃ tesaṃ vasena kathesi, aṭṭhaparikkhārikassa vasena kathesi. So hi khuddakavāsiñca sūciñca parissāvane pakkhipitvā pattassa anto ṭhapetvā pattaṃ aṃsakūṭe laggetvā ticīvaraṃ kāyapaṭibaddhaṃ katvā yenicchakaṃ sukhaṃ pakkamati. Paṭinivattetvā gahetabbaṃ nāmassa na hoti, iti imassa bhikkhuno sallahukavuttitaṃ dassento bhagavā, santuṭṭho hoti kāyaparihārikena cīvarenātiādimāha.
九种衣物中，如床铺使用时置于床下、或用钩子悬挂，十种衣物中，坐具之类置放，十一种衣物中用刀柄或油筒辅助，十二种衣物中配有伞或斗笠，上述诸衣物皆以八种衣物规制为满足，余者则不同。然少则满足，多则重负。世尊以此经教导众比库，乃讲述此八衣装束法。比库取用针线、于盛布末端置以针，缝合衣服，使袈裟衣物固定系于身上，自如行住而无牵累。世尊以此示众比库，衣物应适宜轻便，令行住自如，称为照顾身体衣。
Tattha kāyaparihārikenāti kāyapariharaṇamattakena. Kucchiparihārikenāti kucchipariharaṇamattakena. Samādāyeva pakkamatīti taṃ aṭṭhaparikkhāramattakaṃ sabbaṃ gahetvā kāyapaṭibaddhaṃ katvāva gacchati, ‘‘mama vihāro pariveṇaṃ upaṭṭhāko’’tissa saṅgo vā baddho vā na hoti, so jiyā mutto saro viya, yūthā apakkanto mattahatthī viya icchiticchitaṃ senāsanaṃ vanasaṇḍaṃ rukkhamūlaṃ vanapabbhāraṃ paribhuñjanto ekova tiṭṭhati, ekova nisīdati, sabbiriyāpathesu ekova adutiyo.
所谓照顾身体衣，意即照护身体、持用适当之衣物，所谓便于携带衣，指便于携带使用之衣物。比库应当全取八种衣物，缚系衣物于身，住处为居所及侍者，行住无拘束，如离笼之鸟、离缰如群象，只依止所欲安住之卧室、林区、树根及树荫之间，时时立坐一处，专心修道。
‘‘Cātuddiso appaṭigho ca hoti,
「四方皆无障碍，安心安住」——此乃对安住处四维无碍之形容。
Santussamāno itarītarena;
「心满意足，各不相扰」——意谓修行人内心满足，彼此之间无相怨恨。
Parissayānaṃ sahitā achambhī,
伴随着依附与依止而生，是无所恐惧的；
Eko care khaggavisāṇakappo’’ti. (su. ni. 42);
（此谓）有一行者，似锐利的剑锋之剑刃的持者。（引自《长部尼》42经）
Evaṃ vaṇṇitaṃ khaggavisāṇakappataṃ āpajjati.
如是描绘，称之为锐利剑锋持者的特质由此显现。
Idāni tamatthaṃ upamāya sādhento seyyathāpītiādimāha. Tattha pakkhī sakuṇoti pakkhayutto sakuṇo. Ḍetīti uppatati. Ayaṃ panettha saṅkhepattho – sakuṇā nāma ‘‘asukasmiṃ padese rukkho paripakkaphalo’’ti ñatvā nānādisāhi āgantvā nakhapakkhatuṇḍādīhi tassa phalāni vijjhantā vidhunantā khādanti. ‘‘Idaṃ ajjatanāya idaṃ svātanāya bhavissatī’’ti nesaṃ na hoti. Phale pana khīṇe neva rukkhassa ārakkhaṃ ṭhapenti, na tattha pattaṃ vā nakhaṃ vā tuṇḍaṃ vā ṭhapenti, atha kho tasmiṃ rukkhe anapekkho hutvā yo yaṃ disābhāgaṃ icchati, so tena sapattabhārova – uppatitvā gacchati. Evameva ayaṃ bhikkhu nissaṅgo nirapekkhoyeva pakkamati. Tena vuttaṃ ‘‘samādāyeva pakkamatī’’ti. Ariyenāti niddosena. Ajjhattanti sake attabhāve. Anavajjasukhanti niddosasukhaṃ.
现今以此意加以比喻而言，谓之如是。此中“pakkhī”意为有翼之鸟；“sakuṇo”即有翼之鸟。“ḍetīti”表生起、发生。此处“saṅkhepattho”意为概括释义：称有翼之鸟为“在不宜居之地，树上果实已熟者”，所有方位皆来集聚，凭爪翼喙啄食其果实，破碎、吞食之。因“这既非他人之地，亦非自己之地”，“无此二者”之意不成立。然果实耗尽时，树不再供养保护，既无叶、爪、翼、喙存在树上，彼鸟即无所依止，如负担般，随心所欲往来所向。由是，比喻此比库无依无舍而游行，无所偏倚。因而有言：“乃至于入定亦从此游行”。“阿里耶”即圣者，含无染着之意；“ajjhattanti”指自身本质；“anavajjasukhanti”谓无垢之乐即无烦恼之乐。
§295
295.So cakkhunā rūpaṃ disvāti so iminā ariyena sīlakkhandhena samannāgato bhikkhu cakkhuviññāṇena rūpaṃ passitvāti attho. Sesapadesu yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ. Abyāsekasukhanti kilesehi anavasittasukhaṃ, avikiṇṇasukhantipi vuttaṃ. Indriyasaṃvarasukhañhi diṭṭhādīsu diṭṭhamattādivasena pavattatāya avikiṇṇaṃ hoti. So abhikkante paṭikkanteti so manacchaṭṭhānaṃ indriyānaṃ saṃvarena samannāgato bhikkhu imesu abhikkantapaṭikkantādīsu sattasu ṭhānesu satisampajaññavasena sampajānakārī hoti. Tattha yaṃ vattabbaṃ siyā, taṃ satipaṭṭhāne vuttameva.
295. 他以眼识见形色，意指具此圣者品德的比库，能以眼识见形色。其余余项中当讲述之义，悉皆出自净道。所谓无间断之乐，即指未被烦恼侵染之安乐，又称为不置换之乐。更说以根本守护之乐，基于对见等法之适度流转，故不受污染。此比库因对内外潜伏之烦恼反复觉察，且以六根守护住意念六处，得以安住无退转。对此当讲之义，即是念处经所说之义。
§296
296.So iminā cātiādinā kiṃ dasseti? Araññavāsassa paccayasampattiṃ dasseti. Yassa hi ime cattāro paccayā natthi, tassa araññavāso na ijjhati, tiracchānagatehi vā vanacarakehi vā saddhiṃ vattabbataṃ āpajjati, araññe adhivatthā devatā, ‘‘kiṃ evarūpassa pāpabhikkhuno araññavāsenā’’ti bheravasaddaṃ sāventi, hatthehi sīsaṃ paharitvā palāyanākāraṃ karonti. ‘‘Asuko bhikkhu araññaṃ pavisitvā idañcidañca pāpakammaṃ akāsī’’ti ayaso pattharati. Yassa panete cattāro paccayā atthi, tassa araññavāso ijjhati, so hi attano sīlaṃ paccavekkhanto kiñci kāḷakaṃ vā tilakaṃ vā apassanto pītiṃ uppādetvā taṃ khayato vayato sammasanto ariyabhūmiṃ okkamati, araññe adhivatthā devatā attamanā vaṇṇaṃ bhāsanti, itissa udake pakkhittatelabindu viya yaso vitthāriko hoti.
296. 此说“他因何所示？”表明为森林居者所具条件之现成。彼若无此四种条件，则森林生活难以实现；与野兽及野人共处所生之难处，森林中守护神则会起恐怖骚动，拍击首部，显现逃逸之状，“恶比库入林，作此恶行”之言传流如铁石之声。若具此四诸条件，则森林生活可期。彼自观自身戒律，无有污秽或赃物，生喜悦而证悟，乃依出家圣地。森林守护神熟知其状，自然呈现美好颜色，故使其声望如水面上飞扬溅起的露珠，广泛传扬。
Tattha vivittanti suññaṃ appasaddaṃ, appanigghosanti attho. Etadeva hi sandhāya vibhaṅge, ‘‘vivittanti santike cepi senāsanaṃ hoti, tañca anākiṇṇaṃ gahaṭṭhehi pabbajitehi, tena taṃ vivitta’’nti (vibha. 526) vuttaṃ. Seti ceva āsati ca etthāti senāsanaṃ, mañcapīṭhādīnametaṃ adhivacanaṃ. Tenāha – ‘‘senāsananti mañcopi senāsanaṃ, pīṭhampi bhisipi bimbohanampi, vihāropi aḍḍhayogopi, pāsādopi, hammiyampi, guhāpi, aṭṭopi, māḷopi, leṇampi, veḷugumbopi , rukkhamūlampi, maṇḍapopi senāsanaṃ, yattha vā pana bhikkhū paṭikkamanti, sabbametaṃ senāsana’’nti. Apica ‘‘vihāro aḍḍhayogo pāsādo hammiyaṃ guhā’’ti idaṃ vihārasenāsanaṃ nāma. ‘‘Mañco pīṭhaṃ, bhisi bimbohana’’nti idaṃ mañcapīṭhasenāsanaṃ nāma. ‘‘Cimilikā, cammakhaṇḍo, tiṇasanthāro, paṇṇasanthāro’’ti idaṃ santhatasenāsanaṃ nāma. ‘‘Yattha vā pana bhikkhū paṭikkamantī’’ti idaṃ okāsasenāsanaṃ nāmāti evaṃ catubbidhaṃ senāsanaṃ hoti, taṃ sabbampi senāsanaggahaṇena gahitameva. Imassa pana sakuṇasadisassa cātuddisassa bhikkhuno anucchavikaṃ dassento araññaṃ rukkhamūlantiādimāha.
此中所说的“寂静”乃是清净安稳之意，“清净”意在说明不受纷扰。正因为缘此，于《解》卷中说：『寂静者，即使身边有住处，而居士或比库于世俗家庭中不放逸，故称为寂静。』其中“住处”乃指床榻等，此语即“住处”之意。故此云：“住处者，即床、榻，也可谓床榻座席，亦有僧舍、筑屋、楼台、草堂、谷仓、树根、走廊等住宿之处，能令比库安居皆曰住处。”此外“僧舍”包含楼台、合帐、筑屋、草棚、洞穴等。所称“床榻”即床或座榻，“扎络棚”、草篾合拢处即“扎络住处”。所谓“喻屋”中如篱笆、草牵连、叶牵连者为“结住处”。“比库居处”之称谓皆涵摄其中，统称“四种住处”。此皆汇归为“住处”总称。对于栖身如鸟栖木、于树根等处，称为树林住处。
Tattha araññanti ‘‘nikkhamitvā bahi indakhīlā, sabbametaṃ arañña’’nti idaṃ bhikkhunīnaṃ vasena āgataṃ araññaṃ. ‘‘Āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) idaṃ pana imassa bhikkhuno anurūpaṃ, tassa lakkhaṇaṃ visuddhimagge dhutaṅganiddese vuttaṃ. Rukkhamūlanti yaṃkiñci sandacchāyaṃ vivittaṃ rakkhamūlaṃ. Pabbatanti selaṃ. Tattha hi udakasoṇḍīsu udakakiccaṃ katvā sītāya rukkhacchāyāya nisinnassa nānādisāsu khāyamānāsu sītena vātena vījiyamānassa cittaṃ ekaggaṃ hoti. Kandaranti kaṃ vuccati udakaṃ, tena dāritaṃ, udakena bhinnaṃ pabbatappadesaṃ, yaṃ nadītumbantipi nadīkuñjantipi vadanti. Tattha hi rajatapaṭṭasadisā vālikā honti, matthake maṇivitānaṃ viya vanagahanaṃ, maṇikkhandhasadisaṃ udakaṃ sandati. Evarūpaṃ kandaraṃ oruyha pānīyaṃ pivitvā gattāni sītāni katvā vālikaṃ ussāpetvā paṃsukūlacīvaraṃ paññāpetvā nisinnassa samaṇadhammaṃ karoto cittaṃ ekaggaṃ hoti. Giriguhanti dvinnaṃ pabbatānaṃ antarā, ekasmiṃyeva vā umaṅgasadisaṃ mahāvivaraṃ. Susānalakkhaṇaṃ visuddhimagge vuttaṃ. Vanapatthanti atikkamitvā manussānaṃ upacāraṭṭhānaṃ, yattha na kasanti na vapanti. Tenevāha – ‘‘vanapatthanti dūrānametaṃ senāsanānaṃ adhivacana’’ntiādi (vibha. 531). Abbhokāsanti acchannaṃ, ākaṅkhamāno panettha cīvarakuṭiṃ katvā vasati. Palālapuñjanti palālarāsiṃ . Mahāpalālapuñjato hi palālaṃ nikkaḍḍhitvā pabbhāraleṇasadise ālaye karonti, gacchagumbādīnampi upari palālaṃ pakkhipitvā heṭṭhā nisinnā samaṇadhammaṃ karonti, taṃ sandhāyetaṃ vuttaṃ.
此处“树林”乃指比库外出住处，意谓出离人群离开尘世嘈杂，而来到此处的树林。所谓“树林”是指包含五种范畴，即西面藏身之安稳处。此语合佛净道中定慧教诲所释谓。“树根等”所指皆为树木根基下清净疏落之所。所谓“山”即岩石、山峰之意。其处常有水泉与沐浴地，比库于树阴乘凉而坐，心意清净，远离吵闹，念心专一。所谓“谷”即水流所成之洼地，如河汊、河中小湾之所。常有银色藤蔓，似金子串联形成的水流流域。此等洼地或藤蔓环绕，比库饮水后以净衣披肩覆身，安然坐禅，令心专注修习圣法。所谓“山洞”是指两山之间或同一山中大树下宽广洞穴，具备防风护雨之德，此乃净道中所提。所谓“荒野”是指远离人群居处，不为人制造和使用之地，据此称远方荒野。所谓“密处”是指隐蔽不见之处，欲望于此搭建小庵，居住其中。对于柴堆以至大量柴山，比库常剪短柴枝堆成庵舍，或于竹箭楼等上层放置柴火，低处坐禅以保持心念不散，此为义所说。
Pacchābhattanti bhattassa pacchato. Piṇḍapātapaṭikkantoti piṇḍapātapariyesanato paṭikkanto. Pallaṅkanti samantato ūrubaddhāsanaṃ. Ābhujitvāti bandhitvā. Ujuṃ kāyaṃ paṇidhāyāti uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasa piṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā. Evañhi nisinnassa cammamaṃsanahārūni na paṇamanti. Athassa yā tesaṃ paṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati. Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā, mukhasamīpe vā katvāti attho. Teneva vibhaṅge vuttaṃ – ‘‘ayaṃ sati upaṭṭhitā hoti sūpaṭṭhitā nāsikagge vā mukhanimitte vā, tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537). Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānattho, satīti upaṭṭhānattho, tena vuccati parimukhaṃ sati’’nti (paṭi. ma. 1.164) evaṃ paṭisambhidāyaṃ vuttanayenapettha attho daṭṭhabbo. Tatrāyaṃ saṅkhepo ‘‘pariggahitaniyyānasatiṃ katvā’’ti.
所谓“饭后”是指进食之后。“乞食回步”是指乞食完毕转往隔壁之所行走。“床榻”是指圆木制成、四周有围栏的坐席。“束缚”是指束缚四肢。“定身”是指保持身体端正，上身挺直，背如倒置之十八个山峰般牢固。正因此，坐时皮肤肉身不颤动。若因未能做到此束缚而动弹，将导致痛苦产生。此时未生起痛苦之人，心念专注，然业处未能修习，反而增长、展开。所谓“正念在前”是指修持业处时心念专注于面前，此意即是将正念加入业处之观照，并放于口鼻面部周围。故《解》卷说：“此即正念在前，正念不离于口鼻或面部境界，故称为正念在前。”另有《律藏》云：“因为把正念收聚、正念守护口鼻，是以称为正念在前。”此等说法，是为亲证义所在。总之简而言之，即“集合把持正念”之意。
Abhijjhaṃ loketi ettha lujjanapalujjanaṭṭhena pañcupādānakkhandhā loko, tasmā pañcasu upādānakkhandhesu rāgaṃ pahāya kāmacchandaṃ vikkhambhetvāti ayamettha attho. Vigatābhijjhenāti vikkhambhanavasena pahīnattā vigatābhijjhena, na cakkhuviññāṇasadisenāti attho. Abhijjhāya cittaṃ parisodhetīti abhijjhāto cittaṃ parimoceti. Yathā naṃ sā muñcati ceva, muñcitvā ca na puna gaṇhāti, evaṃ karotīti attho. Byāpādapadosaṃ pahāyātiādīsupi eseva nayo. Byāpajjati iminā cittaṃ pūtikammāsādayo viya purimapakatiṃ pajahatīti byāpādo. Vikārāpattiyā padussati, paraṃ vā padūseti vināsetīti padoso. Ubhayametaṃ kodhassevādhivacanaṃ. Thinaṃ cittagelaññaṃ. Middhaṃ cetasikagelaññaṃ. Thinañca middhañca thinamiddhaṃ. Ālokasaññīti rattimpi divā diṭṭhaālokasañjānanasamatthatāya vigatanīvaraṇāya parisuddhāya saññāya samannāgato. Sato sampajānoti satiyā ca ñāṇena ca samannāgato. Idaṃ ubhayaṃ ālokasaññāya upakārattā vuttaṃ. Uddhaccañca kukkuccañca uddhaccakukkuccaṃ. Tiṇṇavicikicchoti vicikicchaṃ taritvā atikkamitvā ṭhito. ‘‘Kathamidaṃ kathamida’’nti evaṃ nappavattatīti akathaṃkathī. Kusalesu dhammesūti anavajjesu dhammesu. ‘‘Ime nu kho kusalā, kathamime kusalā’’ti evaṃ na vicikicchati na kaṅkhatīti attho. Ayamettha saṅkhepo, imesu pana nīvaraṇesu vacanatthalakkhaṇādibhedato yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttaṃ.
“贪爱世间”是指依染贪欲、轻慢等烦恼而执着五阴。由此说者，舍弃五阴身贪，断除欲欲妄念，即是此处含义。所谓“无贪爱”意谓因为断尽烦恼，以清净方式自然灭绝贪爱；非仅指眼识、意识之灭。所谓“断贪爱”是由断尽内心染污而解脱。就像放开手中所执之物，不再重新抓取，亦复如是。由此可知，破除嗔恨痴心等同理。嗔恨即因心中厌恶、憎恨而远离它物。痴迷即心意迷惑、沉眠懈怠。昏沉指意志软弱，昏睡欲眠。掉举追悔谓内心动摇忏悔不安。疑惑是不信、不决之态。称“超越疑惑”，即超出怀疑，不再疑惑，即如是法中不生疑问。此乃善法所具备，不善法中不成立。此为简要说法，具体就此五盖烦恼根本分别，皆见于佛净道经论中。
§297
297.Paññāya dubbalīkaraṇeti ime pañca nīvaraṇā uppajjamānā anuppannāya lokiyalokuttarāya paññāya uppajjituṃ na denti, uppannā api aṭṭha samāpattiyo pañca vā abhiññā ucchinditvā pātenti; tasmā ‘‘paññāya dubbalīkaraṇā’’ti vuccanti. Tathāgatapadaṃ itipīti idampi tathāgatassa ñāṇapadaṃ ñāṇavaḷañjaṃ ñāṇena akkantaṭṭhānanti vuccati. Tathāgatanisevitanti tathāgatassa ñāṇaphāsukāya nighaṃsitaṭṭhānaṃ. Tathāgatārañjitanti tathāgatassa ñāṇadāṭhāya ārañjitaṭṭhānaṃ.
因“智慧障碍”者，即这五种障碍一旦生起，即使是未曾具足世间世出世间的智慧，也不可能生起。即使已生，八种禅定成就及五种神通亦被阻断，这样故称为“智慧障碍”。“如来之足迹”者，谓为依如来的涅槃智慧所留下的教局法台，意即依如来所证之智慧庄严的场所。所谓“如来所行”是指依从如来智慧教唆之处所。“如来所覆”是指被如来智慧所覆盖庄严的地点。
§299
299.Yathābhūtaṃ pajānātīti yathāsabhāvaṃ pajānāti. Natveva tāva ariyasāvako niṭṭhaṃ gato hotīti imā jhānābhiññā bāhirakehipi sādhāraṇāti na tāva niṭṭhaṃ gato hoti. Maggakkhaṇepi apariyositakiccatāya na tāva niṭṭhaṃ gato hoti. Apica kho niṭṭhaṃ gacchatīti apica kho pana maggakkhaṇe mahāhatthiṃ passanto nāgavaniko viya sammāsambuddho bhagavāti iminā ākārena tīsu ratanesu niṭṭhaṃ gacchati. Niṭṭhaṃ gato hotīti evaṃ maggakkhaṇe niṭṭhaṃ gacchanto arahattaphalakkhaṇe pariyositasabbakiccatāya sabbākārena tīsu ratanesu niṭṭhaṃ gato hoti. Sesaṃ uttānatthamevāti.
所谓“如实知”，谓照见法之本性、如它所是的真实境界。并非谓此时圣弟子已证得究竟涅槃，则这些禅定与神通任何外在功用皆尽终结。即使得道当下，因未完成所有道业，故亦未尽终结。但若称证得涅槃者，即如见大象出入森林，三宝庄严而住。所谓“究竟”即在道证当下即成究竟。证得究竟者，自后全然完成所有已成道业，得三宝庄严圆满之境，此即“完善无余”的意义。其他后续则为余善法之发挥和圆满。此皆为义。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Cūḷahatthipadopamasuttavaṇṇanā niṭṭhitā. · 小象迹喻经注释完毕。
8. Mahāhatthipadopamasuttavaṇṇanā8. 大象迹喻经注释
§300
300.Evaṃme sutanti mahāhatthipadopamasuttaṃ. Tattha jaṅgalānanti pathavītalacārīnaṃ. Pāṇānanti sapādakapāṇānaṃ. Padajātānīti padāni. Samodhānaṃ gacchantīti odhānaṃ pakkhepaṃ gacchanti. Aggamakkhāyatīti seṭṭhaṃ akkhāyati. Yadidaṃ mahantattenāti mahantabhāvena aggaṃ akkhāyati, na guṇavasenāti attho. Ye keci kusalā dhammāti ye keci lokiyā vā lokuttarā vā kusalā dhammā. Saṅgahaṃ gacchantīti ettha catubbidho saṅgaho – sajātisaṅgaho, sañjātisaṅgaho, kiriyasaṅgaho, gaṇanasaṅgahoti. Tattha ‘‘sabbe khattiyā āgacchantu sabbe brāhmaṇā’’ti evaṃ samānajātivasena saṅgaho sajātisaṅgaho nāma. ‘‘Sabbe kosalakā sabbe māgadhakā’’ti evaṃ sañjātidesavasena saṅgaho sañjātisaṅgaho nāma. ‘‘Sabbe rathikā sabbe dhanuggahā’’ti evaṃ kiriyavasena saṅgaho kiriyasaṅgaho nāma. ‘‘Cakkhāyatanaṃ katamakkhandhagaṇanaṃ gacchatīti? Cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati. Hañci cakkhāyatanaṃ rūpakkhandhagaṇanaṃ gacchati, tena vata re vattabbe cakkhāyatanaṃ rūpakkhandhena saṅgahita’’nti (kathā. 471), ayaṃ gaṇanasaṅgaho nāma. Imasmimpi ṭhāne ayameva adhippeto.
如是我闻，此为“大象足譬喻经”。其中，“丛林者”指在地面徘徊的众生；“爪掌者”指爪状掌足；“足谓”即足部；“相会而行”谓汇聚推动前行。所谓“最高名者”指以广大本体为上，非指特质优胜。所谓“种种善法”，为世间及出世间各种善法。所谓“四法集”，即四种集合——同族集合、异族集合、职业集合、计数集合。此中“所有武士俱来，所有婆罗门俱来”，谓以同种族为同族集合；“所有属萨拉国及摩揭陀国者”，谓以种族势力界定为异族集合；“所有车夫及弓手”，谓以职业划分为职业集合。所谓“眼界何谓计数”，即是以色蕴为眼界对象进行计数；色蕴为眼界所受集结体。依此可知，此即称为计数集合。于此地方即为所制。
Nanu ca ‘‘catunnaṃ ariyasaccānaṃ kati kusalā kati akusalā kati abyākatāti pañhassa vissajjane samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ, nirodhasaccaṃ abyākataṃ, dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākata’’nti (vibha. 216-217) āgatattā catubhūmakampi kusalaṃ diyaḍḍhameva saccaṃ bhajati. Atha kasmā mahāthero catūsu ariyasaccesu gaṇanaṃ gacchatīti āhāti? Saccānaṃ antogadhattā. Yathā hi ‘‘sādhikamidaṃ, bhikkhave, diyaḍḍhasikkhāpadasataṃ anvaddhamāsaṃ uddesaṃ āgacchati, yattha attakāmā kulaputtā sikkhanti. Tisso imā, bhikkhave, sikkhā adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā’’ti (a. ni. 3.88) ettha sādhikamidaṃ diyaḍḍhasikkhāpadasataṃ ekā adhisīlasikkhāva hoti, taṃ sikkhantopi tisso sikkhā sikkhatīti dassito, sikkhānaṃ antogadhattā. Yathā ca ekassa hatthipadassa catūsu koṭṭhāsesu ekasmiṃ koṭṭhāse otiṇṇānipi dvīsu tīsu catūsu koṭṭhāsesu otiṇṇānipi siṅgālasasamigādīnaṃ pādāni hatthipade samodhānaṃ gatāneva honti. Hatthipadato amuccitvā tasseva antogadhattā. Evameva ekasmimpi dvīsupi tīsupi catūsupi saccesu gaṇanaṃ gatā dhammā catūsu saccesu gaṇanaṃ gatāva honti; saccānaṃ antogadhattāti diyaḍḍhasaccagaṇanaṃ gatepi kusaladhamme ‘‘sabbe te catūsu ariyasaccesu saṅgahaṃ gacchantī’’ti āha. ‘‘Dukkhe ariyasacce’’tiādīsu uddesapadesu ceva jātipi dukkhātiādīsu niddesapadesu ca yaṃ vattabbaṃ, taṃ visuddhimagge vuttameva. Kevalaṃ panettha desanānukkamova veditabbo.
且当“四圣谛中善恶未决疑问，集圣谛恶，道圣谛善，灭圣谛未决，苦圣谛或善或恶或未决”之问（毗婆沙论216-217）来讲，四种地相亦属善见，因此此处划分有善法。何以故长老将四圣谛数目聚集仍然称为计数？乃因其内涵所致。如言“此功德，尊者，比库，此一百五十戒律修行课程发生者，于其中，爱欲生家子弟等修习。有三种修习，即戒修习、定修习、慧修习”（雜阿含3.88），此中一百五十戒律属一戒修习，纵然修习此一戒修习，则三修习皆成全，此乃因其内涵所致。又如一象足分四垒，在一垒越过又二、三垒，连越四垒者，鹿、狮等野兽足汇集于象足，称为相会。脱离象足即为其内涵。如此，一足中两三四内相在足者，其所汇集为足中内涵。故于四圣谛中善法数目，则四圣谛内涵有所种，故言“诸善于此四圣谛内聚集”。诸“苦圣谛”等等述说，皆为出世修行中所应言语指称，随净化道理所诠。仅于此处闻法照迹思量应知。
§301
301. Yathā hi cheko vilīvakāro sujātaṃ veḷuṃ labhitvā catudhā chetvā tato tayo koṭṭhāse ṭhapetvā ekaṃ gaṇhitvā pañcadhā bhindeyya, tatopi cattāro ṭhapetvā ekaṃ gaṇhitvā phālento pañca pesiyo kareyya, tato catasso ṭhapetvā ekaṃ gaṇhitvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phāletvā piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya tato samuggabījanitālavaṇṭādinānappakāraṃ veḷuvikatiṃ kareyya, so piṭṭhibhāgañca itarā ca catasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse kammāya na upanessatīti na vattabbo. Ekappahārena pana upanetuṃ na sakkā, anupubbena upanessati. Evameva ayaṃ mahātheropi vilīvakāro sujātaṃ veḷuṃ labhitvā cattāro koṭṭhāse viya, imaṃ mahantaṃ suttantaṃ ārabhitvā catuariyasaccavasena mātikaṃ ṭhapesi. Vilīvakārassa tayo koṭṭhāse ṭhapetvā ekaṃ gahetvā tassa pañcadhā karaṇaṃ viya therassa tīṇi ariyasaccāni ṭhapetvā ekaṃ dukkhasaccaṃ gahetvā bhājentassa khandhavasena pañcadhā karaṇaṃ. Tato yathā so vilīvakāro cattāro koṭṭhāse ṭhapetvā ekaṃ bhāgaṃ gahetvā pañcadhā phālesi, evaṃ thero cattāro arūpakkhandhe ṭhapetvā rūpakkhandhaṃ vibhajanto cattāri ca mahābhūtāni catunnañca mahābhūtānaṃ upādāya rūpanti pañcadhā akāsi. Tato yathā so vilīvakāro catasso pesiyo ṭhapetvā ekaṃ gahetvā kucchibhāgaṃ piṭṭhibhāganti dvidhā phālesi, evaṃ thero upādāya rūpañca tisso ca dhātuyo ṭhapetvā ekaṃ pathavīdhātuṃ vibhajanto ajjhattikabāhiravasena dvidhā dassesi. Yathā so vilīvakāro piṭṭhibhāgaṃ ṭhapetvā kucchibhāgaṃ ādāya nānappakāraṃ vilīvavikatiṃ akāsi, evaṃ thero bāhiraṃ pathavīdhātuṃ ṭhapetvā ajjhattikaṃ pathavīdhātuṃ vīsatiyā ākārehi vibhajitvā dassetuṃ katamā cāvuso, ajjhattikā pathavīdhātūtiādimāha.
譬如工匠取上等丝，分为四段裁断，然后于三个垒置放，一并合取成一。若划分为四垒合取一，然后再送五次施为，四人行礼。复四垒下，一垒合取以分两地两部，下部与上部合挟，施为如理。如此不可一时合尽，但可渐次合取。上座者亦复如是，取上等丝，于三个垒置放一，依此伟大教诲起始，以四圣谛为范本置放。于三个垒合取一五部，如同长老以三圣谛置放一苦谛，集聚以五次施为。复如同工匠以四垒合取一再分割色蕴，造四大根本及四大聚集，以五分成色。继之于四垒分一并分两地，示内外界土部。如工匠巧手以多样手法施作上等丝，长老示现内土界分二十颜色，谓之内土界等。
Yathā pana vilīvakāro piṭṭhibhāgañca itarā ca cattasso pesiyo itare ca cattāro koṭṭhāse itare ca tayo koṭṭhāse anupubbena kammāya upanessati, na hi sakkā ekappahārena upanetuṃ, evaṃ theropi bāhirañca pathavīdhātuṃ itarā ca tisso dhātuyo upādārūpañca itare ca cattāro arūpino khandhe itarāni ca tīṇi ariyasaccāni anupubbena vibhajitvā dassessati, na hi sakkā ekappahārena dassetuṃ. Apica rājaputtūpamāyapi ayaṃ kamo vibhāvetabbo –
又如匠人施行，四垒间下部与四垒间他部，以及三垒等，渐次织成施予，不可一时奉予。上座长老亦复如是，验示外境界及他三界，及其他四无色蕴，乃至三圣谛不能一时全显。亦若太子不可能一时给与如四垒及五器，必逐次徐徐分明示现。
Eko kira mahārājā, tassa parosahassaṃ puttā. So tesaṃ piḷandhanaparikkhāraṃ catūsu peḷāsu ṭhapetvā jeṭṭhaputtassa appesi – ‘‘idaṃ te, tāta, bhātikānaṃ piḷandhanabhaṇḍaṃ tathārūpe chaṇe sampatte piḷandhanaṃ no dehīti yācantānaṃ dadeyyāsī’’ti. So ‘‘sādhu devā’’ti sāragabbhe paṭisāmesi, tathārūpe chaṇadivase rājaputtā rañño santikaṃ gantvā ‘‘piḷandhanaṃ no, tāta, detha, nakkhattaṃ kīḷissāmā’’ti āhaṃsu. Tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ, taṃ āharāpetvā piḷandhathāti. Te sādhūti paṭissuṇitvā tassa santikaṃ gantvā, ‘‘tumhākaṃ kira no hatthe piḷandhanabhaṇḍaṃ, taṃ dethā’’ti āhaṃsu. So evaṃ karissāmīti gabbhaṃ vivaritvā, catasso peḷāyo nīharitvā tisso ṭhapetvā ekaṃ vivaritvā, tato pañca samugge nīharitvā cattāro ṭhapetvā ekaṃ vivaritvā, tato pañcasu karaṇḍesu nīharitesu cattāro ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā tato hatthūpagapādūpagādīni nānappakārāni piḷandhanāni nīharitvā adāsi. So kiñcāpi itarehi catūhi karaṇḍehi itarehi catūhi samuggehi itarāhi tīhi peḷāhi na tāva bhājetvā deti, anupubbena pana dassati, na hi sakkā ekappahārena dātuṃ.
此当分明如王子事喻说：有大国王，有子孙众多。王于四器物安置谷粮，送给长子，言：“此汝粮器，汝弟求违不要予。”众弟闻此赞叹，于安置日赴王所言：“勿予粮，愿戏星斗。”王言：“粮已于长子器中安置，尔可取去。”弟等闻而就王出示，言：“此王所授粮器，予我。”王释怀展开器，四器分出三个，再取五器，接续关闭，随后以手套等施予各部位。兄弟虽有他四器及三器，然不分割施予，必徐次示现不可一时全予。
Tattha mahārājā viya bhagavā daṭṭhabbo. Vuttampi cetaṃ – ‘‘rājāhamasmi selāti bhagavā, dhammarājā anuttaro’’ti (su. ni. 559). Jeṭṭhaputto viya sāriputtatthero, vuttampi cetaṃ – ‘‘yaṃ kho taṃ, bhikkhave, sammā vadamāno vadeyya, ‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo, no āmisadāyādo’ti sāriputtameva taṃ sammā vadamāno vadeyya, bhagavato putto…pe… no āmisadāyādo’’ti (ma. ni. 3.97). Parosahassarājaputtā viya bhikkhusaṅgho daṭṭhabbo. Vuttampi cetaṃ –
此中可见，大王如世尊显现；佛言“我即王者，法王无上”（小说书559）；如长子比库萨利罗尊者，谓言：“当正称世尊子，乃法生者、法基者、法施者，非世俗施者”，萨利罗尊者正语如是。亦如万王子子孙众多之诸比库僧团显现。
‘‘Parosahassaṃ bhikkhūnaṃ, sugataṃ payirupāsati;
‘‘一千名比库礼敬已往世尊；
Desentaṃ virajaṃ dhammaṃ, nibbānaṃ akutobhaya’’nti. (saṃ. ni. 1.216);
说宣无染之法，涅槃无畏惧’’（经集尼1.216）；
Rañño tesaṃ puttānaṃ piḷandhanaṃ catūsu peḷāsu pakkhipitvā jeṭṭhaputtassa hatthe ṭhapitakālo viya bhagavato dhammasenāpatissa hatthe catusaccappakāsanāya ṭhapitakālo, tenevāha – ‘‘sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātu’’nti (ma. ni. 3.371). Tathārūpe khaṇe tesaṃ rājaputtānaṃ taṃ rājānaṃ upasaṅkamitvā piḷandhanaṃ yācanakālo viya bhikkhusaṅghassa vassūpanāyikasamaye āgantvā dhammadesanāya yācitakālo. Upakaṭṭhāya kira vassūpanāyikāya idaṃ suttaṃ desitaṃ. Rañño, ‘‘tātā, jeṭṭhabhātikassa vo hatthe mayā piḷandhanaṃ ṭhapitaṃ taṃ āharāpetvā piḷandhathā’’ti vuttakālo viya sambuddhenāpi, ‘‘sevetha, bhikkhave, sāriputtamoggallāne, bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīna’’nti evaṃ dhammasenāpatino santike bhikkhūnaṃ pesitakālo.
国王对其子们，将布施安置于四个木盘中，执于长子手中，如同世尊法军统帅执四圣谛开示四相记时所用木盘。彼时说曰：「比库们，沙利子可得完整广说、宣讲、教导、阐明、区别、澄清及扬弃四圣谛。」正如是际，这些王子们以求施时间，朝至比库僧团雨季安居之处，请求说法。据传此经即临雨安居时宣说。王告曰：「父王为你们长兄手中所置布施，已交付，请取回布施。」于弟子面前，世尊亦教诲曰：「比库们，应当亲近沙利子与摩訶迦叶。智者比库为出家众之引导者。」法军统帅在众比库前托付此言。
Rājaputtehi rañño kathaṃ sutvā jeṭṭhabhātikassa santikaṃ gantvā piḷandhanaṃ yācitakālo viya bhikkhūhi satthukathaṃ sutvā dhammasenāpatiṃ upasaṅkamma dhammadesanaṃ āyācitakālo. Jeṭṭhabhātikassa gabbhaṃ vivaritvā catasso peḷāyo nīharitvā ṭhapanaṃ viya dhammasenāpatissa imaṃ suttantaṃ ārabhitvā catunnaṃ ariyasaccānaṃ vasena mātikāya ṭhapanaṃ. Tisso peḷāyo ṭhapetvā ekaṃ vivaritvā tato pañcasamugganīharaṇaṃ viya tīṇi ariyasaccāni ṭhapetvā dukkhaṃ ariyasaccaṃ vibhajantassa pañcakkhandhadassanaṃ. Cattāro samugge ṭhapetvā ekaṃ vivaritvā tato pañcakaraṇḍanīharaṇaṃ viya cattāro arūpakkhandhe ṭhapetvā ekaṃ rūpakkhandhaṃ vibhajantassa catumahābhūtaupādārūpavasena pañcakoṭṭhāsadassanaṃ.
国王得闻王子之言，便往见长兄，恰似求施时，与比库同听正法，进谒法军统帅请教开示。长兄揭示腹中布施，收回四盘如安置之状，以此经首示法军统帅为四圣谛基，设立目录。置三盘如合并器皿，盛纳三圣谛，即苦谛等，显扬五蕴见苦法。四盘合置，如装盖器皿，置四无色蕴于一盘中，示诸色蕴分布，于四大及其所生之色界有五界观（简称五聚儿相）。
§302
302. Cattāro karaṇḍe ṭhapetvā ekaṃ vivaritvā pidhānaṃ passe ṭhapetvā hatthūpagapādūpagādipiḷandhanadānaṃ viya tīṇi mahābhūtāni upādārūpañca ṭhapetvā ekaṃ pathavīdhātuṃ vibhajantassa bāhiraṃ tāva pidhānaṃ viya ṭhapetvā ajjhattikāya pathavīdhātuyā nānāsabhāvato vīsatiyā ākārehi dassanatthaṃ ‘‘katamā cāvuso ajjhattikā pathavīdhātū’’tiādivacanaṃ.
在三百零二节，四器皿盛置之一，详解闭合如盖，置手脚与布施物品，三大及其所生聚集，置一土界，视为外界覆盖；内界即土界有二十种形状，借助言说灵友问答‘何为内在土界’末句展开。
Tassa pana rājaputtassa tehi catūhi karaṇḍehi catūhi samuggehi tīhi ca peḷāhi pacchā anupubbena nīharitvā piḷandhanadānaṃ viya therassāpi itaresañca tiṇṇaṃ mahābhūtānaṃ upādārūpānañca catunnaṃ arūpakkhandhānañca tiṇṇaṃ ariyasaccānañca pacchā anupubbena bhājetvā dassanaṃ veditabbaṃ. Yaṃ panetaṃ ‘‘katamā cāvuso, ajjhattikā pathavīdhātū’’tiādi vuttaṃ. Tattha ajjhattaṃ paccattanti ubhayampetaṃ niyakādhivacanameva. Kakkhaḷanti thaddhaṃ. Kharigatanti pharusaṃ. Upādinnanti na kammasamuṭṭhānameva, avisesena pana sarīraṭṭhakassetaṃ gahaṇaṃ. Sarīraṭṭhakañhi upādinnaṃ vā hotu, anupādinnaṃ vā, ādinnagahitaparāmaṭṭhavasena sabbaṃ upādinnameva nāma. Seyyathidaṃ – kesā lomā…pe… udariyaṃ karīsanti idaṃ dhātukammaṭṭhānikassa kulaputtassa ajjhattikapathavīdhātuvasena tāva kammaṭṭhānaṃ vibhattaṃ. Ettha pana manasikāraṃ ārabhitvā vipassanaṃ vaḍḍhetvā arahattaṃ gahetukāmena yaṃ kātabbaṃ, taṃ sabbaṃ visuddhimagge vitthāritameva. Matthaluṅgaṃ pana na idha pāḷiāruḷhaṃ. Tampi āharitvā, visuddhimagge vuttanayeneva vaṇṇasaṇṭhānādivasena vavatthapetvā, ‘‘ayampi acetanā abyākatā suññā thaddhā pathavīdhātu evā’’ti manasi kātabbaṃ. Yaṃ vā panaññampīti idaṃ itaresu tīsu koṭṭhāsesu anugatāya pathavīdhātuyā gahaṇatthaṃ vuttaṃ. Yā ceva kho pana ajjhattikā pathavīdhātūti yā ca ayaṃ vuttappakārā ajjhattikā pathavīdhātu. Yā ca bāhirāti yā ca vibhaṅge, ‘‘ayo lohaṃ tipu sīsa’’ntiādinā (vibha. 173) nayena āgatā bāhirā pathavīdhātu.
然王子以此四盛器皿四合器皿及三盘，逐渐收回此布施，如长老及他众所见，三大及其所生形色，四无色蕴及三圣谛，层层分解，依序显现，应妥善释观。所谓‘何为内在土界’语中，内者即实质，皆属二重肯定句。坚硬者为凝固，粗糙者乃粗糙质地。‘执’非指业起，而是俱身所载之紧密。无论执着于身，即使非执，终属执御之所。譬如发毛等，由此所属功用之本较细微。此处发端观想，修习观照增进慧解脱，方能行持皆示人清净之道。文义虽复复杂不明朗，亦引净化道论中释义详细，必于内观时铭记。若谓外在者，则指各三范畴内外区分，诸如铁、铜、锡、铅等次（分解经173节）是为外土界。
Ettāvatā therena ajjhattikā pathavīdhātu nānāsabhāvato vīsatiyā ākārehi vitthārena dassitā, bāhirā saṅkhepena. Kasmā? Yasmiñhi ṭhāne sattānaṃ ālayo nikanti patthanā pariyuṭṭhānaṃ gahaṇaṃ parāmāso balavā hoti, tattha tesaṃ ālayādīnaṃ uddharaṇatthaṃ buddhā vā buddhasāvakā vā vitthārakathaṃ kathenti. Yattha pana na balavā, tattha kattabbakiccābhāvato saṅkhepena kathenti. Yathā hi kassako khettaṃ kasamāno yattha mūlasantānakānaṃ balavatāya naṅgalaṃ laggati, tattha goṇe ṭhapetvā paṃsuṃ viyūhitvā mūlasantānakāni chetvā chetvā uddharanto bahuṃ vāyāmaṃ karoti. Yattha tāni natthi, tattha balavaṃ payogaṃ katvā goṇe piṭṭhiyaṃ paharamāno kasatiyeva, evaṃsampadamidaṃ veditabbaṃ.
这就是说，长老譬喻土界内在现象，以二十二种形态详细展开展示，外在则作简略。为何如此？因为在某处，众生的居所、起源、散布、衰败、覆盖、顶盖之类具有强大的力贯注，故诸佛或佛弟子详尽述说彼等居所等之解脱理义。反之若无此强力，需要施为之事亦无，便简略叙述。譬如农夫耕地时，若地中根茎根基坚固，便插下木耜深耕，将土翻转掘除根基，努力工作；若无根基坚固，便用棍棒拍打而似耕作般，使土壤松动，这理应如此知。
Pathavīdhāturevesāti duvidhāpesā thaddhaṭṭhena kakkhaḷaṭṭhena pharusaṭṭhena ekalakkhaṇā pathavīdhātuyeva , āvusoti ajjhattikaṃ bāhirāya saddhiṃ yojetvā dasseti. Yasmā bāhirāya pathavīdhātuyā acetanābhāvo pākaṭo, na ajjhattikāya, tasmā sā bāhirāya saddhiṃ ekasadisā acetanāyevāti gaṇhantassa sukhapariggaho hoti. Yathā kiṃ? Yathā dantena goṇena saddhiṃ yojito adanto katipāhameva visūkāyati vipphandati, atha na cirasseva damathaṃ upeti. Evaṃ ajjhattikāpi bāhirāya saddhiṃ ekasadisāti gaṇhantassa katipāhameva acetanābhāvo na upaṭṭhāti, atha na cirenevassā acetanābhāvo pākaṭo hoti. Taṃ netaṃ mamāti taṃ ubhayampi na etaṃ mama, na esohamasmi, na eso me attāti evaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ. Yathābhūtanti yathāsabhāvaṃ, tañhi aniccādisabhāvaṃ, tasmā aniccaṃ dukkhamanattāti evaṃ daṭṭhabbanti attho.
所谓土界内部，同土元素性质相类，却有粗细坚硬之别，内外结合呈现一体。既然外土界显露无生命，内土界不生不灭，故内外联合为一且生命不变，此为认知者之乐资。譬如以牙齿与木棍相合，未被咬断便相互连接，轻微震动心生痛苦，待久之则失效。内土界与外土界虽合一且为一，然不相生，时久外土不动生命亦不显现。此理不应执我我所，我非彼我，我亦非我，唯正智应见如实。所谓如实者，即依事物自性，见其无常苦无我，故当见为无常苦无我。
Hoti kho so, āvusoti kasmā ārabhi? Bāhiraāpodhātuvasena bāhirāya pathavīdhātuyā vināsaṃ dassetvā tato visesatarena upādinnāya sarīraṭṭhakapathavīdhātuyā vināsadassanatthaṃ. Pakuppatīti āposaṃvaṭṭavasena vaḍḍhamānā kuppati. Antarahitā tasmiṃ samaye bāhirā pathavīdhātu hotīti tasmiṃ samaye koṭisatasahassacakkavāḷe khārodakena vilīyamānā udakānugatā hutvā sabbā pabbatādivasena saṇṭhitā pathavīdhātu antarahitā hoti. Vilīyitvā udakameva hoti. Tāva mahallikāyāti tāva mahantāya.
此土元素源自何处？由外水元素生，故外土元素先显灭灭。继而因被覆身体现行之土元素起，彼土元素以较特别缘起所生，称为身体所处之土元素。彼元素起时如污泥翻转翻动，增长愤怒。此土元素于彼时外在已无，彼时诸天地层如被千百千千万的水流冲刷，众山如泥融化溶失，故当时土元素消逝如水散溶。此即所说“广大”。
Duve satasahassāni, cattāri nahutāni ca;
二十五万余，约为四万余。
Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. –
此谓广大之地，谓此广大土地。——
Evaṃ bahalatteneva mahantāya, vitthārato pana koṭisatasahassacakkavāḷappamāṇāya. Aniccatāti hutvā abhāvatā. Khayadhammatāti khayaṃ gamanasabhāvatā . Vayadhammatāti vayaṃ gamanasabhāvatā. Vipariṇāmadhammatāti pakativijahanasabhāvatā, iti sabbehipi imehi padehi aniccalakkhaṇameva vuttaṃ. Yaṃ pana aniccaṃ, taṃ dukkhaṃ. Yaṃ dukkhaṃ, taṃ anattāti tīṇipi lakkhaṇāni āgatāneva honti. Mattaṭṭhakassāti parittaṭṭhitikassa, tattha dvīhākārehi imassa kāyassa parittaṭṭhititā veditabbā ṭhitiparittatāya ca sarasaparittatāya ca. Ayañhi atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. Anāgate cittakkhaṇe jīvissati, na jīvati, na jīvittha. Paccuppanne cittakkhaṇe jīvati , na jīvittha, na jīvissatīti vuccati.
如此广大，详表为约千千万个圈层之大小。此土有无常性质，无常即生灭变化；灭法为衰减消逝法；衰法为衰败变化法；变法为转变迁渝法。以此诸语，土界为无常之表征。无常者即苦苦因；苦者则无我，如三相已至表明。所谓短暂坚固，是指此界短暂而相对固定，有双重形态，此身兼具短暂坚固之性且应知此形态既对此时已灭亡生命，既不生不灭不常住；未来时段不生不灭不常住；现在时虽生无常存在。此理名为“生命状态”之说。
‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;
“生命与自体的存在，以及快乐与痛苦，都是单一的；
Ekacittasamāyuttā, lahu so vattate khaṇo’’ti. –
心念集中的时刻极为短暂，转瞬即逝。”
Idaṃ etasseva parittaṭṭhitidassanatthaṃ vuttaṃ. Evaṃ ṭhitiparittatāya parittaṭṭhititā veditabbā.
此乃为显示生命的暂时存在而说。由此可知，暂时存在即是生命的本质。
Assāsapassāsūpanibaddhādibhāvena panassa sarasaparittatā veditabbā. Sattānañhi assāsūpanibaddhaṃ jīvitaṃ, passāsūpanibaddhaṃ jīvitaṃ, assāsapassāsūpanibaddhaṃ jīvitaṃ, mahābhūtūpanibaddhaṃ jīvitaṃ, kabaḷīkārāhārūpanibaddhaṃ jīvitaṃ, viññāṇūpanibaddhaṃ jīvitanti visuddhimagge vitthāritaṃ.
因受呼吸起伏等缠绕，生命的暂时状态应当被理解。众生的生命，即依附于吸入的呼吸而存在，依附于呼出的呼吸而存在，依附于呼吸的往复而存在，依附于大地元素而存在，依附于粗重饮食而存在，依附于识而存在，此即清净之道中所详述的生命。
Taṇhupādinnassāti taṇhāya ādinnagahitaparāmaṭṭhassa ahanti vā mamanti vā asmīti vā. Atha khvāssa notevettha hotīti atha kho assa bhikkhuno evaṃ tīṇi lakkhaṇāni āropetvā passantassa ettha ajjhattikāya pathavīdhātuyā ahanti vātiādi tividho taṇhāmānadiṭṭhiggāho noteva hoti, na hotiyevāti attho. Yathā ca āpodhātuvasena, evaṃ tejodhātuvāyodhātuvasenapi bāhirāya pathavīdhātuyā antaradhānaṃ hoti. Idha pana ekaṃyeva āgataṃ. Itarānipi atthato veditabbāni.
“因渴望而生”指受渴望所执着而造成的拥有、依赖、自我身份等。至于某人不是如此，即非此义。此处比库凭三种相，将内在大地元素破坏而转化的作用观察其生灭。譬如水元素之流逝，火元素之消散亦如是，故在外界大地元素中亦有消失。此处说的是一处来到，其他则应从意义上分别了解。
Tañce, āvusoti idha tassa dhātukammaṭṭhānikassa bhikkhuno sotadvāre pariggahaṃ paṭṭhapento balaṃ dasseti. Akkosantīti dasahi akkosavatthūhi akkosanti. Paribhāsantīti tayā idañcidañca kataṃ, evañca evañca taṃ karissāmāti vācāya paribhāsanti. Rosentīti ghaṭṭenti. Vihesentīti dukkhāpenti, sabbaṃ vācāya ghaṭṭanameva vuttaṃ. So evanti so dhātukammaṭṭhāniko evaṃ sampajānāti. Uppannā kho me ayanti sampativattamānuppannabhāvena ca samudācāruppannabhāvena ca uppannā. Sotasamphassajāti upanissayavasena sotasamphassato jātā sotadvārajavanavedanā, phasso aniccoti sotasamphasso hutvā abhāvaṭṭhena aniccoti passati. Vedanādayopi sotasamphassasampayuttāva veditabbā. Dhātārammaṇamevāti dhātusaṅkhātameva ārammaṇaṃ. Pakkhandatīti otarati. Pasīdatīti tasmiṃ ārammaṇe pasīdati, bhummavacanameva vā etaṃ. Byañjanasandhivasena ‘‘dhātārammaṇamevā’’ti vuttaṃ, dhātārammaṇeyevāti ayamettha attho. Adhimuccatīti dhātuvasena evanti adhimokkhaṃ labhati, na rajjati, na dussati. Ayañhi sotadvāramhi ārammaṇe āpāthagate mūlapariññāāgantukatāvakālikavasena pariggahaṃ karoti, tassa vitthārakathā satipaṭṭhāne satisampajaññapabbe vuttā. Sā pana tattha cakkhudvāravasena vuttā, idha sotadvāravasena veditabbā.
所谓“它”指该元素基础的比库于耳门聚敛力量的表现。忿怒者即对十种愤怒对象表现为怒；明白者通过语言显现意图：如此如此将要做的意思。愤怒即恼怒，痛苦即不安，皆谓言语伤害。这比库元素具此觉知：有现成及现起的种种生成。因由耳触继起，受生于耳触，耳门声音响起；耳触是无常的，故耳触破灭时观其无常。感觉等亦因耳触而生，因此应当理解。所谓元素依托，乃指聚集起来的元素的基础。下降即使元素下降，坚固即在此元素中坚定，这里即地之意。依用表示法说“乃是元素依托”，此为其义。此处因元素聚集得到增强，而不散乱、不开裂乃是其特性。在此耳门元素之依托中，因接触外缘而产生的力量作出聚敛，关于此细节说法详见念处修习前的正知正念。此乃眼门依托的说法，今当以耳门依托理解。
Evaṃ katapariggahassa hi dhātukammaṭṭhānikassa balavavipassakassa sacepi cakkhudvārādīsu ārammaṇe āpāthagate ayoniso āvajjanaṃ uppajjati, voṭṭhabbanaṃ patvā ekaṃ dve vāre āsevanaṃ labhitvā cittaṃ bhavaṅgameva otarati, na rāgādivasena uppajjati, ayaṃ koṭippatto tikkhavipassako. Aparassa rāgādivasena ekaṃ vāraṃ javanaṃ javati, javanapariyosāne pana rāgādivasena evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, puna vāraṃ tathā na javati. Aparassa ekavāraṃ evaṃ āvajjato puna dutiyavāraṃ rāgādivasena javanaṃ javatiyeva, dutiyavārāvasāne pana evaṃ me javanaṃ javitanti āvajjato ārammaṇaṃ pariggahitameva hoti, tatiyavāre tathā na uppajjati. Ettha pana paṭhamo atitikkho, tatiyo atimando, dutiyassa pana vasena imasmiṃ sutte, laṭukikopame, indriyabhāvane ca ayamattho veditabbo.
如是，对于把持元素修行场所之力具透见者，若于眼根等境界发生无理非智的招引，摔倒后耗一至二日得以安住，心即于存在流转中退转，此时不因贪欲等烦恼而生起，此为迅速透见之生起。次者因贪欲等烦恼修习一周之速，修习终结时，因贪欲等烦恼而说『如我已修习完成』，招引且仍持有境界，复一周则不生起。次者招引一次便修习，复第二次则因贪欲等烦恼修习，第二次终结时亦说『如我已修习』，招引且持有境界，第三次则不再生起。此中，第一触及为中等锐利，第三为过于迟缓，第二则正中节奏。于此经中，以荚果喻及根意识之生灭，应知其理属此义。
Evaṃ sotadvāre pariggahitavasena dhātukammaṭṭhānikassa balaṃ dassetvā idāni kāyadvāre dīpento tañce, āvusotiādimāha. Aniṭṭhārammaṇañhi patvā dvīsu vāresu kilamati sotadvāre ca kāyadvāre ca. Tasmā yathā nāma khettassāmī puriso kudālaṃ gahetvā khettaṃ anusañcaranto yattha vā tattha vā mattikapiṇḍaṃ adatvā dubbalaṭṭhānesuyeva kudālena bhūmiṃ bhinditvā satiṇamattikapiṇḍaṃ deti. Evameva mahāthero anāgate sikkhākāmā padhānakammikā kulaputtā imesu dvāresu saṃvaraṃ paṭṭhapetvā khippameva jātijarāmaraṇassa antaṃ karissantīti imesuyeva dvīsu dvāresu gāḷhaṃ katvā saṃvaraṃ desento imaṃ desanaṃ ārabhi.
如是，于耳根之门把握元素修行场所之力示现，如今于身根之门显照，称此为增进。若生不安定招引，则于二周内绵延于耳根和身根之门。因此，如田主执锄耒游走田间，彼或此处，将泥团摘取，于薄弱木处以锄头耕破土地，取出泥团。大长老及未来求学者、勤修之族子，亦于此二门严持克制，迅速尽生死老死之终，如此二门坚固，布施修持克制，开始此说法。
Tattha samudācarantīti upakkamanti. Pāṇisamphassenāti pāṇippahārena, itaresupi eseva nayo. Tathābhūtoti tathāsabhāvo. Yathābhūtasminti yathāsabhāve. Kamantīti pavattanti. Evaṃ buddhaṃ anussaratotiādīsu itipi so bhagavātiādinā nayena anussarantopi buddhaṃ anussarati, vuttaṃ kho panetaṃ bhagavatāti anussarantopi anussaratiyeva. Svākkhāto bhagavatā dhammotiādinā nayena anussarantopi dhammaṃ anussarati, kakacūpamovādaṃ anussarantopi anussaratiyeva. Suppaṭipannotiādinā nayena anussarantopi saṅghaṃ anussarati, kakacokantanaṃ adhivāsayamānassa bhikkhuno guṇaṃ anussaramānopi anussaratiyeva.
此中「同所行」意谓行为之开始。所谓「手触」即手之抛放，亦他处同理。谓「如实」即如其本性。谓「活动」即推动之意。以此如是，诸如『忆念佛陀』等，若以此引导念诵，亦依引导念诵佛陀。如是者，亦依『世尊』之名称而忆世尊。因佛陀所宣真实法，依其引导而忆法。若回忆譬喻戒律，则亦依引导忆法。依所行勤修，亦忆众僧；忆念既定戒律之优德，亦依引导而忆。
Upekkhā kusalanissitā na saṇṭhātīti idha vipassanupekkhā adhippetā. Upekkhā kusalanissitā saṇṭhātīti idha chaḷaṅgupekkhā, sā panesā kiñcāpi khīṇāsavassa iṭṭhāniṭṭhesu ārammaṇesu arajjanādivasena pavattati, ayaṃ pana bhikkhu vīriyabalena bhāvanāsiddhiyā attano vipassanaṃ khīṇāsavassa chaḷaṅgupekkhāṭhāne ṭhapetīti vipassanāva chaḷaṅgupekkhā nāma jātā.
平等心（upekkhā）虽以善为依但无专著，名为这里藉内观之平等心。若有六种轻薄不稳之平等心，则于净心境界不趣向善道亦无专著，此乃比库以精进之力，令修习成就其内观，具足此内观所立之六轻薄平等心。此为内观维持之六轻薄平等。
§303
303. Āpodhātuniddese āpogatanti sabbaāpesu gataṃ allayūsabhāvalakkhaṇaṃ. Pittaṃ semhantiādīsu pana yaṃ vattabbaṃ, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ. Pakuppatīti oghavasena vaḍḍhati, samuddato vā udakaṃ uttarati, ayamassa pākatiko pakopo, āposaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ udakapūrameva hoti. Ogacchantīti heṭṭhā gacchanti, uddhane āropitaudakaṃ viya khayaṃ vināsaṃ pāpuṇanti. Sesaṃ purimanayeneva veditabbaṃ.
【303】关于水元素，谓为水流；其特点乃一切粘连之流动状态。在胆热等火元素中，应修习之法已于净化之道同时宣说。感起即似波浪般增长，水自海洋向上涌出，此为水之激烈流动。流动则往下流，如降于山地的水，非毁坏之流。残余应视如水流前缘。
§304
304. Tejodhātuniddese tejogatanti sabbatejesu gataṃ uṇhattalakkhaṇaṃ. Tejo eva vā tejobhāvaṃ gatanti tejogataṃ. Purime āpogatepi pacchime vāyogatepi eseva nayo. Yena cāti yena tejogatena. Tasmiṃ kuppite ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti. Yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallattaṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti. Yena ca pariḍayhatīti yena kuppitena ayaṃ kāyo dayhati, so ca puggalo dayhāmi dayhāmīti kandanto satadhotasappigosītacandanādilepañca tālavaṇṭavātañca paccāsīsati. Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yena taṃ asitaṃ vā odanādi, pītaṃ vā pānakādi, khāyitaṃ vā piṭṭhakhajjakādi, sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho. Ayamettha saṅkhepo. Vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ.
【304】关于火元素，谓为火流；其特点乃一切火之炽热状态。火或火之现象即火流。即使先显现水流、后显风流亦类同。借由何种火流亦复如是。若此火盛怒，则此身受苦，或因夏季酷热而生病。若此身因衰退，则五根失调、力衰下降、腐烂等发生。若此身因燃烧，则身肉烧焦，其人哭号，如同婴儿啼哭，有诸蛇蜥蜴蠕虫之声，伴以寒风。若此身发生黑黄状腐坏，则表示火之完全转变，诸如黑色、黄沫、腐败、黎蔗醋等俱悉具足。简言之，若详述，则一切皆与你已讲法一致，乃通向净化之道。
Haritantanti haritameva. Allatiṇādiṃ āgamma nibbāyatīti attho. Panthantanti mahāmaggameva. Selantanti pabbataṃ. Udakantanti udakaṃ. Ramaṇīyaṃ vā bhūmibhāganti tiṇagumbādirahitaṃ, vivittaṃ abbhokāsaṃ bhūmibhāgaṃ. Anāhārāti nirāhārā nirupādānā, ayampi pakatiyāva tejovikāro vutto, tejosaṃvaṭṭakāle pana koṭisatasahassacakkavāḷaṃ jhāpetvā chārikāmattampi na tiṭṭhati. Nhārudaddulenāti cammanillekhanena. Aggiṃ gavesantīti evarūpaṃ sukhumaṃ upādānaṃ gahetvā aggiṃ pariyesanti, yaṃ appamattakampi usumaṃ labhitvā pajjalati, sesamidhāpi purimanayeneva veditabbaṃ.
「Haritantanti」即「黄绿色」，「haritameva」指正是黄绿色。起首引入「alatiṇādi」等名词，说明句意是指「熄灭」之义。又「Panthantanti」谓为「大道」，「mahāmaggameva」即大的通路。术语「Selantanti」为「山」，「pabbataṃ」之义。术语「Udakantanti」为「水」，「udakaṃ」义。词「Ramaṇīyaṃ vā bhūmibhāganti」表美丽的土地部分，指无芦草屋舍之地，偏远、空旷、无居民的土地部分。再者「Anāhārāti」解释为「无食」或「无依赖」，此处引「pakatiyāva tejovikāro」说明这是光的变化，亦即光辉之变异。又光焰虽如遍绕天地百千万世界的火轮，但燃烧光辉与覆被星云之量，均无法长久保持，说明光明极为短暂。最后「Nhārudaddulenāti」喻指被皮革擦拭之意。「Aggiṃ gavesantīti」则说明以极微细、难以捉摸的执取为火，谓其取火者寻觅此火。火为极度敏感且罕见存在，虽然很少存在，能自燃发热，尚且不能长久保持，应当如过去所言保持谨慎察看。由此揭示无常无固之义。整体段落借物象与自然现象说明「熄灭」及「无常」之理。
§305
305. Vāyodhātuniddese uddhaṅgamā vātāti uggārahikkārādipavattakā uddhaṃ ārohanavātā. Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohanavātā. Kucchisayā vātāti antānaṃ bahivātā. Koṭṭhāsayā vātāti antānaṃ antovātā. Aṅgamaṅgānusārinoti dhamanījālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakavātā. Assāsoti antopavisananāsikavāto . Passāsoti bahinikkhamananāsikavāto. Ayamettha saṅkhepo. Vitthārato pana yaṃ vattabbaṃ siyā, taṃ sabbaṃ saddhiṃ bhāvanānayena visuddhimagge vuttaṃ.
「305.」本段为风元素说明。首先「Vāyodhātuniddese」即指风元素之标识。「uddhaṅgamā vātāti」解释为上行风，即由猿猴等动物产生之上升呼嗽气流，称为上行风。「adhogamā vātāti」指下降风，则是发声呼气流或出气下降风。「kucchisayā vātāti」说明为外风，位于肛门处的外部风。「koṭṭhāsayā vātāti」为内部风，位于肛门处的内部风。至于「aṅgamaṅgānusārinoti」为遍行全身之风，依身体筋络等流通，并引发全身动作、牵引、伸展延展等生理现象之风。又「Assāsoti」为鼻孔吸气之风，「Passāsoti」为鼻孔呼气之风。以上为简略说明。详解则依照修持清净之法皆应广泛学习，此乃利于成就身心清净之道理。
Gāmampi vahatīti sakalagāmampi cuṇṇavicuṇṇaṃ kurumānā ādāya gacchati, nigamādīsupi eseva nayo. Idha vāyosaṃvaṭṭakāle koṭisatasahassacakkavāḷaviddhaṃsanavasena vāyodhātuvikāro dassito. Vidhūpanenāti aggibījanakena. Ossavaneti chadanagge, tena hi udakaṃ savati, tasmā taṃ ‘‘ossavana’’nti vuccati. Sesamidhāpi purimanayeneva yojetabbaṃ.
「Gāmampi vahatīti」即指风带动村庄所有气流，像从各处收集尘埃飞尘一般运速。即使市镇诸处，亦如是流动导引风。此处描绘风元素之细微变化，据说当风吹动时，乃出现广泛如环绕亿万世界之变化。又有「Vidhūpanenāti」意谓以火种点燃。「Ossavaneti」解释为水流之状态，因水流动而称为涌动，故名。其余亦当如此前述，对诸法依前缘合理接续。整体是对风、水、火等元素之相及发生状态之说明。
§306
306.Seyyathāpi, āvusoti idha kiṃ dasseti? Heṭṭhā kathitānaṃ mahābhūtānaṃ nissattabhāvaṃ. Kaṭṭhanti dabbasambhāraṃ. Vallinti ābandhanavalliṃ. Tiṇanti chadanatiṇaṃ. Mattikanti anulepamattikaṃ. Ākāso parivāritoti etāni kaṭṭhādīni anto ca bahi ca parivāretvā ākāso ṭhitoti attho. Agāraṃtveva saṅkhaṃ gacchatīti agāranti paṇṇattimattaṃ hoti. Kaṭṭhādīsu pana visuṃ visuṃ rāsikatesu kaṭṭharāsivallirāsītveva vuccati. Evameva khoti evameva aṭṭhiādīni anto ca bahi ca parivāretvā ṭhito ākāso, tāneva aṭṭhiādīni paṭicca rūpaṃtveva saṅkhaṃ gacchati, sarīranti vohāraṃ gacchati. Yathā kaṭṭhādīni paṭicca gehanti saṅkhaṃ gataṃ agāraṃ khattiyagehaṃ brāhmaṇagehanti vuccati, evamidampi khattiyasarīraṃ brāhmaṇasarīranti vuccati, na hettha koci satto vā jīvo vā vijjati.
「306.」段落以木等元素为例。以问答方式说明「āvusoti」询问此处所显现为何。列举了木材、藤条、屋顶芦草、泥土之各个名词。并说明「ākāso parivāritoti」意谓空气包围于内外之间，即空气依附并环绕在这些物质上下里周围。这与室内外空气并无差异。说明「agāraṃtveva saṅkhaṃ gacchatīti」即在室内时指螺壳，属其名义。木等形成各种粗细等级的层级聚合，如同屋宅内的木构成。比喻世间五蕴依彼此聚合成一体，无真实体、生灭无我。此为释尊常教之理，意在说明诸物质虽聚合为体，但无个体实存。
Ajjhattikañceva, āvuso, cakkhūti idaṃ kasmā āraddhaṃ? Heṭṭhā upādārūpaṃ cattāro ca arūpino khandhā tīṇi ca ariyasaccāni na kathitāni, idāni tāni kathetuṃ ayaṃ desanā āraddhāti. Tattha cakkhuṃ aparibhinnanti cakkhupasāde niruddhepi upahatepi pittasemhalohitehi palibuddhepi cakkhu cakkhuviññāṇassa paccayo bhavituṃ na sakkoti, paribhinnameva hoti, cakkhuviññāṇassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. Bāhirā ca rūpāti bāhirā catusamuṭṭhānikarūpā. Tajjo samannāhāroti taṃ cakkhuñca rūpe ca paṭicca bhavaṅgaṃ āvaṭṭetvā uppajjanamanasikāro, bhavaṅgāvaṭṭanasamatthaṃ cakkhudvāre kiriyamanodhātucittanti attho. Taṃ rūpānaṃ anāpāthagatattāpi aññāvihitassapi na hoti, tajjassāti tadanurūpassa. Viññāṇabhāgassāti viññāṇakoṭṭhāsassa.
「Ajjhattikañceva」即「尊者」，此处问「cakkhūti」何以被发起？说明之中指出先前未说四种无形色蕴及三种圣谛，今以观察四圣谛之法令起此教法。若眼根受损或未具足，无以成就眼识，故无法感知色法。色法属外界之四种色，是外界所现四敛集物。此时解释「tajjo samannāhāroti」即此眼与色互为因缘，藏识因眼与色生起，意指在眼识器官内，因生心所引发光明あ即为识流运作。此中说即光明与识的必然连结，非他异体。
Yaṃ tathābhūtassātiādīsu dvāravasena cattāri saccāni dasseti. Tattha tathābhūtassāti cakkhuviññāṇena sahabhūtassa, cakkhuviññāṇasamaṅginoti attho. Rūpanti cakkhuviññāṇassa na rūpajanakattā cakkhuviññāṇakkhaṇe tisamuṭṭhānarūpaṃ, tadanantaracittakkhaṇe catusamuṭṭhānampi labbhati. Saṅgahaṃ gacchatīti gaṇanaṃ gacchati. Vedanādayo cakkhuviññāṇasampayuttāva. Viññāṇampi cakkhuviññāṇameva. Ettha ca saṅkhārāti cetanāva vuttā. Saṅgahoti ekato saṅgaho. Sannipātoti samāgamo. Samavāyoti rāsi. Yo paṭiccasamuppādaṃ passatīti yo paccaye passati. So dhammaṃ passatīti so paṭiccasamuppannadhamme passati, chandotiādi sabbaṃ taṇhāvevacanameva , taṇhā hi chandakaraṇavasena chando. Ālayakaraṇavasena ālayo. Anunayakaraṇavasena anunayo. Ajjhogāhitvā gilitvā gahanavasena ajjhosānanti vuccati. Chandarāgavinayo chandarāgappahānanti nibbānasseva vevacanaṃ, iti tīṇi saccāni pāḷiyaṃ āgatāneva maggasaccaṃ āharitvā gahetabbaṃ, yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi bhāvanāpaṭivedho, ayaṃ maggoti. Bahukataṃ hotīti ettāvatāpi bahuṃ bhagavato sāsanaṃ kataṃ hoti, ajjhattikañceva, āvuso, sotantiādivāresupi eseva nayo.
「Yaṃ tathābhūtassātiādīsu」言说通过门障（感官障碍）现显四圣谛真理。所谓「tathābhūtassāti」谓眼识与所依共生，因此名为「眼识伴随者」。色即眼识所依载，于眼识发生时即出现四种感官现象。再进而说明五蕴概念，感受等亦依眼识而起。这里对缘起、因果相续加以详说。讲明由见闻思语行止等行为所形成之「缘起」，即制因所生的「法」皆赖彼此因果相续。由此作正修持时，须正见、正思虑、正语等，三宝八正道合于修习，即名为「道」。佛所广说众多教化中，此乃内在「听闻」门处显现诸法理。
Manodvāre pana ajjhattiko mano nāma bhavaṅgacittaṃ. Taṃ niruddhampi āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandathāmagatameva pavattamānampi paribhinnaṃ nāma hoti. Āvajjanassa pana paccayo bhavituṃ samatthaṃ aparibhinnaṃ nāma. Bāhirā ca dhammāti dhammārammaṇaṃ. Neva tāva tajjassāti idaṃ bhavaṅgasamayeneva kathitaṃ. Dutiyavāro paguṇajjhānapaccavekkhaṇena vā, paguṇakammaṭṭhānamanasikārena vā, paguṇabuddhavacanasajjhāyakaraṇādinā vā, aññavihitakaṃ sandhāya vutto. Imasmiṃ vāre rūpanti catusamuṭṭhānampi labbhati. Manoviññāṇañhi rūpaṃ samuṭṭhāpeti, vedanādayo manoviññāṇasampayuttā , viññāṇaṃ manoviññāṇameva. Saṅkhārā panettha phassacetanāvaseneva gahitā. Sesaṃ vuttanayeneva veditabbaṃ. Iti mahāthero heṭṭhā ekadesameva sammasanto āgantvā imasmiṃ ṭhāne ṭhatvā heṭṭhā parihīnadesanaṃ sabbaṃ taṃtaṃdvāravasena bhājetvā dassento yathānusandhināva suttantaṃ niṭṭhapesīti.
然于心门内侧，内在心即所谓生住心识。若欲制止此心，则因与起心互为条件者不能成，无力制止正处缓慢流转之心，故名为『有漏』。然欲生之因能成者则称为『无漏』。所谓外界法，谓诸境界。本文非谓彼此，乃于此生住心之际所说。次凡说，或由不善禅思体验，或由善法修习注意，或由善佛言教启发等因，表不同境界。于此时段，得四种色及四种集诸心体。心识能生色，受等俱由心识连系，识即内在识。行法于此，视为触境意愿之集。余下义理，依前已述当知。至大长老止语正受会来后，立于此地，悉破下品恶说，如焚灯燃炬，破万道门，自显证经文之义理而终。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Mahāhatthipadopamasuttavaṇṇanā niṭṭhitā. · 大象迹喻经注释完毕。
9. Mahāsāropamasuttavaṇṇanā九、《大心材譬喻经》注释
§307
307.Evaṃme sutanti mahāsāropamasuttaṃ. Tattha acirapakkanteti saṅghaṃ bhinditvā ruhiruppādakammaṃ katvā nacirapakkante saliṅgeneva pāṭiyekke jāte.
307.如是我闻记载『大师比喻经』。其中云，迅速衰亡者，即分裂僧团，从事生起贪嗔等恶行，未久便于娑厘城一处独自出家。
Idha, bhikkhave, ekacco kulaputtoti kiñcāpi asukakulaputtoti na niyāmito, devadattaṃyeva pana sandhāya idaṃ vuttanti veditabbaṃ. So hi asambhinnāya mahāsammatapaveṇiyā okkākavaṃse jātattā jātikulaputto. Otiṇṇoti yassa jāti anto anupaviṭṭhā, so jātiyā otiṇṇo nāma. Jarādīsupi eseva nayo. Lābhasakkārādīsupi lābhoti cattāro paccayā. Sakkāroti tesaṃyeva sukatabhāvo. Silokoti vaṇṇabhaṇanaṃ. Abhinibbattetīti uppādeti. Apaññātāti dvinnaṃ janānaṃ ṭhitaṭṭhāne na paññāyanti, ghāsacchādanamattampi na labhanti. Appesakkhāti appaparivārā, purato vā pacchato vā gacchantaṃ na labhanti.
此处，比库，当知，有人名为某某，是不善家族之子，非定之称；但专指迭瓦达德，因缘所成。彼即由无间断之大众共识传承族谱中所生者，为某氏族子嗣。所谓『超越』者，谓寿终死亡等界限未入。此理亦适用于贪欲敬重等事，谓有四种因缘。敬重，谓正德行之具足。戒律，谓品德之宣说。『生起』义，谓发生生成。『不明』者，指两类人于本位不觉，无明如草被遮盖。『无所得』者，谓前后行止均不得利益也。
Sārena sārakaraṇīyanti rukkhasārena kattabbaṃ akkhacakkayuganaṅgalādikaṃ yaṃkiñci. Sākhāpalāsaṃ aggahesi brahmacariyassāti maggaphalasārassa sāsanabrahmacariyassa cattāro paccayā sākhāpalāsaṃ nāma, taṃ aggahesi. Tena ca vosānaṃ āpādīti teneva ca alamettāvatā sāro me pattoti vosānaṃ āpanno.
树干应当作为树木之本干，按叶眼、一枝一叶之类生长。所谓枝叶，谓修习梵行之四因条件，名『枝叶』。故谓此为根、干、枝叶，并生长连结。因而有舍宅安置之说，即曰得为舍宅。
§310
310.Ñāṇadassanaṃ ārādhetīti devadatto pañcābhiñño, dibbacakkhu ca pañcannaṃ abhiññānaṃ matthake ṭhitaṃ, taṃ imasmiṃ sutte ‘‘ñāṇadassana’’nti vuttaṃ . Ajānaṃ apassaṃ viharantīti kiñci sukhumaṃ rūpaṃ ajānantā antamaso paṃsupisācakampi apassantā viharanti.
310.『知见』之求，即迭瓦达德具五眼通之所成，神通眼乃五通中首，本文称之『知见』。于此经中，谓为『知见』。无智之人心存在，若不见实微妙之象，即似无形暗影幽灵也不见而仍存。
§311
311.Asamayavimokkhaṃ ārādhetīti, ‘‘katamo asamayavimokkho? Cattāro ca ariyamaggā cattāri ca sāmaññaphalāni, nibbānañca, ayaṃ asamayavimokkho’’ti (paṭi. ma. 1.213) evaṃ vutte navalokuttaradhamme ārādheti sampādeti paṭilabhati. Lokiyasamāpattiyo hi appitappitakkhaṇeyeva paccanīkadhammehi vimuccanti, tasmā, ‘‘katamo samayavimokkho? Cattāri ca jhānāni catasso ca arūpāvacarasamāpattiyo, ayaṃ samayavimokkho’’ti evaṃ samayavimokkhoti vuttā. Lokuttaradhammā pana kālena kālaṃ vimuccanti, sakiṃ vimuttāni hi maggaphalāni vimuttāneva honti. Nibbānaṃ sabbakilesehi accantaṃ vimuttamevāti ime nava dhammā asamayavimokkhoti vuttā.
311.『时断灭』之求，谓何为时断灭？即四圣道与四圣果及涅槃，谓此为时断灭（时断灭者）。如是即此九法乃断灭世间诸法。如世间所得，者于烦恼少时于各缘境得解脱，故所谓时断灭者，谓四禅及四无色定境界，名为时断灭。至于出世间法，断灭于时无时限，而于解脱之中，圣果皆于当下断灭。涅槃即断一切烦恼，彻底解脱也。由是此九法称为时断灭。
Akuppā cetovimuttīti arahattaphalavimutti. Ayamattho etassāti etadatthaṃ, arahattaphalatthamidaṃ brahmacariyaṃ. Ayaṃ etassa atthoti vuttaṃ hoti. Etaṃ sāranti etaṃ arahattaphalaṃ brahmacariyassa sāraṃ. Etaṃ pariyosānanti etaṃ arahattaphalaṃ brahmacariyassa pariyosānaṃ, esā koṭi, na ito paraṃ pattabbaṃ atthīti yathānusandhināva desanaṃ niṭṭhapesīti.
不生忿恚心者谓心解脱，亦即阿拉汉果的解脱。此义即是：所谓阿拉汉果的意旨，就是指此出家清净的行为。所谓此义，即指出该出家行为的要义。所谓要义，即此阿拉汉果是出家行为的要旨。所谓终结，即此阿拉汉果是出家行为的终结，这终结是极限，再无超出。由此推究，如实宣说完毕。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部》注释《破除戏论》
Mahāsāropamasuttavaṇṇanā niṭṭhitā. · 《大心材譬喻经》注释终了。
10. Cūḷasāropamasuttavaṇṇanā十、《小心材譬喻经》注释
§312
312.Evaṃme sutanti cūḷasāropamasuttaṃ. Tattha piṅgalakocchoti so brāhmaṇo piṅgaladhātuko. Kocchoti panassa nāmaṃ, tasmā ‘‘piṅgalakoccho’’ti vuccati. Saṅghinotiādīsu pabbajitasamūhasaṅkhāto saṅgho etesaṃ atthīti saṅghino. Sveva gaṇo etesaṃ atthīti gaṇino. Ācārasikkhāpanavasena tassa gaṇassa ācariyāti gaṇācariyā. Ñātāti paññātā pākaṭā. ‘‘Appicchā santuṭṭhā, appicchatāya vatthampi na nivāsentī’’tiādinā nayena samuggato yaso etesaṃ atthīti yasassino. Titthakarāti laddhikarā. Sādhusammatāti ime sādhu sundarā sappurisāti evaṃ sammatā. Bahujanassāti assutavato andhabālaputhujjanassa. Idāni te dassento seyyathidaṃ pūraṇotiādimāha. Tattha pūraṇoti tassa satthupaṭiññassa nāmaṃ. Kassapoti gottaṃ. So kira aññatarassa kulassa ekūnadāsasataṃ pūrayamāno jāto, tenassa ‘‘pūraṇo’’ti nāmaṃ akaṃsu. Maṅgaladāsattā cassa ‘‘dukkaṭa’’nti vattā natthi, akataṃ vā na katanti. ‘‘So kimahamettha vasāmī’’ti palāyi. Athassa corā vatthāni acchindiṃsu. So paṇṇena vā tiṇena vā paṭicchādetumpi ajānanto jātarūpeneva ekaṃ gāmaṃ pāvisi. Manussā taṃ disvā, ‘‘ayaṃ samaṇo arahā appiccho, natthi iminā sadiso’’ti pūvabhattādīni gahetvā upasaṅkamanti. So ‘‘mayhaṃ sāṭakaṃ anivatthabhāvena idaṃ uppanna’’nti tato paṭṭhāya sāṭakaṃ labhitvāpi na nivāsesi, tadeva pabbajjaṃ aggahesi. Tassa santike aññepi pañcasatā manussā pabbajiṃsu, taṃ sandhāyāha ‘‘pūraṇo kassapo’’ti.
如是我闻，《小譬喻经》中说得如下。“比格拉·小迹”是某婆罗门之名，“小迹”即该人的名号，因此称其为“比格拉·小迹”。“僧伽”者，指有出家戒者的集体，故称“僧伽”。“群”者，即自己的宗派，故称“群”。以教导行为戒律为业的师者，谓之“群中师”。“知者”谓明瞭放逸之失者。称其为著名者，因为他以气度清净、心无欲求且知足为行，故得美名。被异教徒称为“詭辩者”，被正士称为“善法所赞”。称广为大众所知，因为为无明愚癡众生所不知。现示如是：其名为“布罗纳”的人。此人为某家族中诞生者，生前据说此名意为“满员者”。门徒们曾说：此人品行恶劣甚多者无有，是不为恶者。其生前曾自称：“我非此地之主也”，随后为贼所掠夺庄园。此人因恐惧而逃避，遂不知情地用叶片或草覆盖躲藏，仅身入某村。人们见其状，谓其为除垢阿拉汉，仅是心净无染，由是亲近其与其前辈居士。此人于出生时即天生有罪，于是退捨世俗，弃去俗家，开始乞食出家修行。其后数百人亦跟随出家，众人称其为“布罗纳”。
Makkhalīti tassa nāmaṃ. Gosālāya jātattā gosāloti dutiyaṃ nāmaṃ. Taṃ kira sakaddamāya bhūmiyā telaghaṭaṃ gahetvā gacchantaṃ, ‘‘tāta, mā khalī’’ti sāmiko āha. So pamādena khalitvā patitvā sāmikassa bhayena palāyituṃ āraddho. Sāmiko upadhāvitvā sāṭakakaṇṇe aggahesi. Sopi sāṭakaṃ chaḍḍetvā acelako hutvā palāyi, sesaṃ pūraṇasadisameva.
此人名为摩诃罗，别号为寺舍罗（意即寺舍之家）。此人出生于寺舍，故得此别名。某日，他携带一坛油正离家去，主人言：“孩儿，勿忘持回”，此人因疏忽而跌倒，恐主人的责罚，遂逃离。主人诅咒其耳朵有秽垢，自己亦丢弃佩带之垢器，化为隐士而潜逃，最终如同布罗纳等人一般。
Ajitoti tassa nāmaṃ. Kesakambalaṃ dhāretīti kesakambalo. Iti nāmadvayaṃ saṃsanditvā ‘‘ajito kesakambalo’’ti vuccati. Tattha kesakambalo nāma manussakesehi katakambalo, tato paṭikiṭṭhataraṃ vatthaṃ nāma natthi. Yathāha – ‘‘seyyathāpi, bhikkhave, yāni kānici tantāvutānaṃ vatthānaṃ, kesakambalo tesaṃ paṭikiṭṭho akkhāyati, kesakambalo, bhikkhave, sīte sīto uṇhe uṇho dubbaṇṇo duggandho dukkhasamphasso’’ti (a. ni. 3.138).
此人名为阿耆多，因常披著蓬蒿覆盖的袈裟，故亦名为蓬蒿袈裟者。此二名结合称之“阿耆多蓬蒿袈裟”。蓬蒿袈裟即人间枯萎草之衣，与世俗衣物迥异。经中有譬喻言：“比库啊，在众多蕨草类衣物里，蓬蒿袈裟乃其中最为枯萎、冰冷、干裂、臭秽、难忍之衣。”
Pakudhoti tassa nāmaṃ. Kaccāyanoti gottaṃ. Iti nāmagottaṃ saṃsanditvā, ‘‘pakudho kaccāyano’’ti vuccati. Sītudakapaṭikkhittako esa, vaccaṃ katvāpi udakakiccaṃ na karoti, uṇhodakaṃ vā kañjiyaṃ vā labhitvā karoti, nadiṃ vā maggodakaṃ vā atikkamma, ‘‘sīlaṃ me bhinna’’nti vālikathūpaṃ katvā sīlaṃ adhiṭṭhāya gacchati, evarūpo nissirikaladdhiko esa.
此人名为破拘陀，族姓为迦耶那，依名与族姓结合称为“破拘陀迦耶那”。他冷水浴选择宜人时节，淋浴时不浇冷水，若遇冷水或粥水时则沐浴，越过河流或流泉时，遂自说：“我的戒行已破”，故称失戒者。
Sañjayoti tassa nāmaṃ. Belaṭṭhassa puttoti belaṭṭhaputto. Amhākaṃ gaṇṭhanakileso palibujjhanakileso natthi, kilesagaṇṭharahitā mayanti evaṃ vāditāya laddhanāmavasena nigaṇṭho. Nāṭassa puttoti nāṭaputto. Abbhaññaṃsūti yathā tesaṃ paṭiññā, tatheva jāniṃsu. Idaṃ vuttaṃ hoti – sace nesaṃ sā paṭiññā niyyānikā sabbe abbhaññaṃsu. No ce, na abbhaññaṃsu. Tasmā kiṃ tesaṃ paṭiññā niyyānikā na niyyānikāti, ayametassa pañhassa attho. Atha bhagavā nesaṃ aniyyānikabhāvakathanena atthābhāvato alanti paṭikkhipitvā upamāya atthaṃ pavedento dhammameva desetuṃ, dhammaṃ, te brāhmaṇa, desessāmīti āha.
此人为散提，名为毕利提婆罗，别号为毕利提婆罗之子。对我等而言，其无缠缚之污垢，亦无烦恼染污，故此名为否认止污者。其余传言皆知确凿；此意为他们若有此止污戒全者，则悉皆断污染，若无，则不。故此问其止污戒是否存在。世尊于彼等止污戒破坏无望之事不言，又以喻言示意实义，劝须臾勿动，正宣讲法义，为说：“婆罗门们，我今当正当演说此法。”
§320
320. Tattha sacchikiriyāyāti sacchikaraṇatthaṃ. Na chandaṃ janetīti kattukamyatāchandaṃ na janayati. Na vāyamatīti vāyāmaṃ parakkamaṃ na karoti. Olīnavuttiko ca hotīti līnajjhāsayo hoti. Sāthalikoti sithilaggāhī, sāsanaṃ sithilaṃ katvā gaṇhāti, daḷhaṃ na gaṇhāti.
320. 此处「现证行动」是为了达成现证之意。所谓不生起意，是指不生起企图作为的意欲。不精进，是指不进行过度努力与奋发。所谓心意疲敝，就是心意衰弱、昏沉之意。所谓松懈，是指放松把持戒律教法，把戒律教法视为松弛，不坚守。
§323
323.Idha, brāhmaṇa bhikkhu, vivicceva kāmehīti kathaṃ ime paṭhamajjhānādidhammā ñāṇadassanena uttaritarā jātāti? Nirodhapādakattā. Heṭṭhā paṭhamajjhānādidhammā hi vipassanāpādakā , idha nirodhapādakā, tasmā uttaritarā jātāti veditabbā. Iti bhagavā idampi suttaṃ yathānusandhināva niṭṭhapesi. Desanāvasāne brāhmaṇo saraṇesu patiṭṭhitoti.
323. 佛言：婆罗门比库，若独断舍离欲乐，如何因初禅等正定之法而由智慧见闻生出更高境界？乃因具灭谛相等条件。初禅等正定诸法是观照之基，此处乃灭谛之基，故更高者由此而生，应当理解如是。世尊即按此理，上述偈语循序而诠，于结束说法时言：婆罗门已依止三宝。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部》注释《破除戏论》
Cūḷasāropamasuttavaṇṇanā niṭṭhitā. · 《小心材譬喻经》注释终了。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品释义已毕。