5. Cūḷayamakavaggo · 5. 小双品义注
4. Mahāyamakavaggo第四 大双品
1. Cūḷagosiṅgasuttavaṇṇanā一、《小牛角林经》注释
§325
325.Evaṃme sutanti cūḷagosiṅgasuttaṃ. Tattha nātike viharatīti nātikā nāma ekaṃ taḷākaṃ nissāya dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā, tesu ekasmiṃ gāme. Giñjakāvasatheti iṭṭhakāmaye āvasathe. Ekasmiṃ kira samaye bhagavā mahājanasaṅgahaṃ karonto vajjiraṭṭhe cārikaṃ caramāno nātikaṃ anuppatto. Nātikavāsino manussā bhagavato mahādānaṃ datvā dhammakathaṃ sutvā pasannahadayā, ‘‘satthu vasanaṭṭhānaṃ karissāmā’’ti mantetvā iṭṭhakāheva bhittisopānatthambhe vāḷarūpādīni dassento pāsādaṃ katvā sudhāya limpitvā mālākammalatākammādīni niṭṭhāpetvā bhummattharaṇamañcapīṭhādīni paññapetvā satthu niyyātesuṃ. Aparāparaṃ panettha manussā bhikkhusaṅghassa rattiṭṭhānadivāṭṭhānamaṇḍapacaṅkamādīni kārayiṃsu. Iti so vihāro mahā ahosi. Taṃ sandhāya vuttaṃ ‘‘giñjakāvasathe’’ti.
如是我闻，记载于小臂长象经。经中说有一处名为奈底迦者，是以一个池塘为依止，附近有两大村落，名曰小池和大池。其间有一村中有‘吉尼迦庵舍’，即由木材所成的住处。一时世尊前往持毗阇国周游，未及抵达奈底迦。奈底迦居民既为世尊广布布施，聆听法义，欢喜满意，便想到：「当为世尊建立寓所处地。」于是仅用木材制造墙壁、楼梯、柱子、栏杆等建成一座堂宇，用乳香熏染，悬挂花环、香毕囊等饰物，配置适宜的地席和蒲团，为世尊备设返回时的住处。随后人们依次为比库僧团建造夜间安身之所、步行通路、平台凉棚等。这处寓所十分广大。故此称呼为“吉尼迦庵舍”。
Gosiṅgasālavanadāyeti tattha ekassa jeṭṭhakarukkhassa khandhato gosiṅgasaṇṭhānaṃ hutvā viṭapaṃ uṭṭhahi, taṃ rukkhaṃ upādāya sabbampi taṃ vanaṃ gosiṅgasālavananti saṅkhaṃ gataṃ. Dāyoti avisesena araññassetaṃ nāmaṃ. Tasmā gosiṅgasālavanadāyeti gosiṅgasālavanaaraññeti attho. Viharantīti sāmaggirasaṃ anubhavamānā viharanti. Imesañhi kulaputtānaṃ uparipaṇṇāsake puthujjanakālo kathito, idha khīṇāsavakālo. Tadā hi te laddhassādā laddhapatiṭṭhā adhigatapaṭisambhidā khīṇāsavā hutvā sāmaggirasaṃ anubhavamānā tattha vihariṃsu. Taṃ sandhāyetaṃ vuttaṃ.
所谓小臂象树林者，是因某一古老大树的枝干间，生长着小臂象状的树丛，整个树林环绕此树而成。‘小臂象树林’此称号特别指这片密林。‘住’者即安住其中，和睦相处，共体感受此境。此时这几位长老处于比库中人之列，是已断尽烦恼的圣者，于五十余岁时听闻佛法后，安住此处，与众和合生活。故此处被称为“吉尼迦庵舍”。
Yena gosiṅgasālavanadāyo tenupasaṅkamīti dhammasenāpatimahāmoggallānattheresu vā asītimahāsāvakesu vā, antamaso dhammabhaṇḍāgārikaānandattherampi kañci anāmantetvā sayameva pattacīvaraṃ ādāya anīkā nissaṭo hatthī viya, yūthā nissaṭo kāḷasīho viya , vātacchinno valāhako viya ekakova upasaṅkami. Kasmā panettha bhagavā sayaṃ agamāsīti? Tayo kulaputtā sāmaggirasaṃ anubhavantā viharanti, tesaṃ paggaṇhanato, pacchimajanataṃ anukampanato dhammagarubhāvato ca. Evaṃ kirassa ahosi – ‘‘ahaṃ ime kulaputte paggaṇhitvā ukkaṃsitvā paṭisanthāraṃ katvā dhammaṃ nesaṃ desessāmī’’ti. Evaṃ tāva paggaṇhanato agamāsi. Aparampissa ahosi – ‘‘anāgate kulaputtā sammāsambuddho samaggavāsaṃ vasantānaṃ santikaṃ sayaṃ gantvā paṭisanthāraṃ katvā dhammaṃ kathetvā tayo kulaputte paggaṇhi, ko nāma samaggavāsaṃ na vaseyyāti samaggavāsaṃ vasitabbaṃ maññamānā khippameva dukkhassantaṃ karissantī’’ti. Evaṃ pacchimajanataṃ anukampanatopi agamāsi. Buddhā ca nāma dhammagaruno honti, so ca nesaṃ dhammagarubhāvo rathavinīte āvikatova. Iti imasmā dhammagarubhāvatopi dhammaṃ paggaṇhissāmīti agamāsi.
佛陀之所以亲自前往，有如大将军摩诃摩嘎剌那或八十位大弟子，及最后的法库阿难长老等，未受外请，仅自携法袍犊子而来，犹如被驮象承载，群象俨然排列，或如黑狮伏地，或如随风飘动的卷帘，又似蓬松浮云一般单独而来。为什么世尊亲临？乃因这三位长老均保持和合，不相离散。出于对西方众生的慈悲及法的庄严，佛陀亲自前来，思惟曰：“我应当亲自往迎接这几位法堂之子，结法缘，宣说正法。”如是而至。后来又言：“未来时代虽有正觉者于和合共住者之间出世，亲自来迎接并结法缘说法三人法徒。若有人不随和合处而逸散，不结法缘，则难以安住和合共住。和合共住者必须生起持守之心，迅速消除苦恼。”故佛亲行访问，并以庄重教诫为法的和合之基。
Dāyapāloti araññapālo. So taṃ araññaṃ yathā icchiticchitappadesena manussā pavisitvā tattha pupphaṃ vā phalaṃ vā niyyāsaṃ vā dabbasambhāraṃ vā na haranti, evaṃ vatiyā parikkhittassa tassa araññassa yojite dvāre nisīditvā taṃ araññaṃ rakkhati, pāleti. Tasmā ‘‘dāyapālo’’ti vutto. Attakāmarūpāti attano hitaṃ kāmayamānasabhāvā hutvā viharanti. Yo hi imasmiṃ sāsane pabbajitvāpi vejjakammadūtakammapahiṇagamanādīnaṃ vasena ekavīsatianesanāhi jīvikaṃ kappeti, ayaṃ na attakāmarūpo nāma. Yo pana imasmiṃ sāsane pabbajitvā ekavīsatianesanaṃ pahāya catupārisuddhisīle patiṭṭhāya buddhavacanaṃ uggaṇhitvā sappāyadhutaṅgaṃ adhiṭṭhāya aṭṭhatiṃsāya ārammaṇesu cittaruciyaṃ kammaṭṭhānaṃ gahetvā gāmantaṃ pahāya araññaṃ pavisitvā samāpattiyo nibbattetvā vipassanāya kammaṃ kurumāno viharati, ayaṃ attakāmo nāma. Tepi tayo kulaputtā evarūpā ahesuṃ. Tena vuttaṃ – ‘‘attakāmarūpā viharantī’’ti.
‘守林者护法士’者，指荒林监护者，即为护持此荒林安乐法地，受人委托而坐守门禁者。其守护方式，如若有人入林，不随意取走花果或施物，而是按规矩守护树林，保护清净秩序，故称‘守护者护林者’。这些护林者以自利为念，住持修行，是合法恒行。相反者，即虽出家，却靠行医及差使维生，任由二十一种生计从事，不以正法为行止者，则不名护林者。出家众中有如是三类诠释：一者为自利修行持戒者，称为护林者；二者为依靠生活而名义出家者非自利；三者真修禅慧，离欲净行者，名为真自利者。故谓“护林者修行者”如是。
Mā tesaṃ aphāsumakāsīti tesaṃ mā aphāsukaṃ akāsīti bhagavantaṃ vāresi. Evaṃ kirassa ahosi – ‘‘ime kulaputtā samaggā viharanti, ekaccassa ca gataṭṭhāne bhaṇḍanakalahavivādā vattanti, tikhiṇasiṅgo caṇḍagoṇo viya ovijjhanto vicarati, athekamaggena dvinnaṃ gamanaṃ na hoti, kadāci ayampi evaṃ karonto imesaṃ kulaputtānaṃ samaggavāsaṃ bhindeyya. Pāsādiko ca panesa suvaṇṇavaṇṇo surasagiddho maññe, gatakālato paṭṭhāya paṇītadāyakānaṃ attano upaṭṭhākānañca vaṇṇakathanādīhi imesaṃ kulaputtānaṃ appamādavihāraṃ bhindeyya. Vasanaṭṭhānāni cāpi etesaṃ kulaputtānaṃ nibaddhāni paricchinnāni tisso ca paṇṇasālā tayo caṅkamā tīṇi divāṭṭhānāni tīṇi mañcapīṭhāni. Ayaṃ pana samaṇo mahākāyo vuḍḍhataro maññe bhavissati. So akāle ime kulaputte senāsanā vuṭṭhāpessati. Evaṃ sabbathāpi etesaṃ aphāsu bhavissatī’’ti. Taṃ anicchanto, ‘‘mā tesaṃ aphāsukamakāsī’’ti bhagavantaṃ vāresi.
“勿惜福薄”者，世尊劝诫人勿去轻视此三位法堂之子。世尊告诫曰：“这几位法徒虽怀和合，仍有少数时处因贮藏瑕疵之物引发争辩，激烈如猛狮咆哮，致使同行二人不合一径而行。偶尔仍起纷争，破坏本应的共住合和。宅舍华丽，容身庄重。法缘佳遇，守护者众且随侍守护，众或以称赞言词盛赞其住。藏经楼共三十五间，步行廊足三，三昼夜转轮凉棚三，坐具蒲团三。此修行者大身长寿，深为人所敬仰。时将早设此三位使者座席。所有一切，理应常保无嗔恚与诽谤之障。”世尊不愿此处起纷争，劝戒保护和合之法。
Kiṃ panesa jānanto vāresi, ajānantoti? Ajānanto. Kiñcāpi hi tathāgatassa paṭisandhiggahaṇato paṭṭhāya dasasahassacakkavāḷakampanādīni pāṭihāriyāni pavattiṃsu, araññavāsino pana dubbalamanussā sakammappasutā tāni sallakkhetuṃ na sakkonti. Sammāsambuddho ca nāma yadā anekabhikkhusahassaparivāro byāmappabhāya asītianubyañjanehi dvattiṃsamahāpurisalakkhaṇasiriyā ca buddhānubhāvaṃ dassento vicarati, tadā ko esoti apucchitvāva jānitabbo hoti. Tadā pana bhagavā sabbampi taṃ buddhānubhāvaṃ cīvaragabbhena paṭicchādetvā valāhakagabbhena paṭicchanno puṇṇacando viya sayameva pattacīvaramādāya aññātakavesena agamāsi. Iti naṃ ajānantova dāyapālo nivāresi.
世尊自知众生多不解法，便藏于法袍内身，掩卷如月光皎洁，携袈裟持杖悄然而行，恰似隐士般不为人识。何以世尊隐而不示？因三众出家弟子和合共住，彼此互助，得法坚实，怀悲愍意，故世尊应当亲近大众，助持正法。如来降伏诸魔十万天眼之幻术，纯熟法力不可思议，常含微笑安住于沙林之中。唯有外行人难以洞见此深广大佛之威神。是以世尊隐藏法相，仅以静修隐行，终护正法，使大众得大益。守林者以此常识而护持佛教真谛。
Etadavocāti thero kira mā samaṇāti dāyapālassa kathaṃ sutvāva cintesi – ‘‘mayaṃ tayo janā idha viharāma, aññe pabbajitā nāma natthi, ayañca dāyapālo pabbajitena viya saddhiṃ katheti, ko nu kho bhavissatī’’ti divāṭṭhānato vuṭṭhāya dvāre ṭhatvā maggaṃ olokento bhagavantaṃ addasa. Bhagavāpi therassa saha dassaneneva sarīrobhāsaṃ muñci, asītianubyañjanavirājitā byāmappabhā pasāritasuvaṇṇapaṭo viya virocittha. Thero, ‘‘ayaṃ dāyapālo phaṇakataṃ āsivisaṃ gīvāya gahetuṃ hatthaṃ pasārento viya loke aggapuggalena saddhiṃ kathentova na jānāti, aññatarabhikkhunā viya saddhiṃ kathetī’’ti nivārento etaṃ, ‘‘mā, āvuso dāyapālā’’tiādivacanaṃ avoca.
此时长老说道，据说，作为沙玛内的达耶波罗听到此事之后，便思惟：『我们三人现在同居于此，别的已经出家的人并无他人，且这达耶波罗如同出家者，同他一同交谈，究竟将成为何人呢？』于是他从午休场所起身，站在门口观察道路，见到世尊。世尊与长老见面时，身体自显，显露出三十七道清净相，没有污秽之相，犹如展开的光辉灿烂的黄金布，光彩鲜明。长老思惟：『这达耶波罗虽持锥刺伤、伤口于喉咙，伸手似欲抓取此物，然在世间，与卓越人物交谈却不自知；他不过和某沙玛内辈交谈而已。』于是他制止此念，说：『莫如此，友达耶波罗啊！』并说此语。
Tenupasaṅkamīti kasmā bhagavato paccuggamanaṃ akatvā upasaṅkami? Evaṃ kirassa ahosi – ‘‘mayaṃ tayo janā samaggavāsaṃ vasāma, sacāhaṃ ekakova paccuggamanaṃ karissāmi, samaggavāso nāma na bhavissatī’’ti piyamitte gahetvāva paccuggamanaṃ karissāmi. Yathā ca bhagavā mayhaṃ piyo, evaṃ sahāyānampi me piyoti, tehi saddhiṃ paccuggamanaṃ kātukāmo sayaṃ akatvāva upasaṅkami. Keci pana tesaṃ therānaṃ paṇṇasāladvāre caṅkamanakoṭiyā bhagavato āgamanamaggo hoti, tasmā thero tesaṃ saññaṃ dadamānova gatoti. Abhikkamathāti ito āgacchatha. Pāde pakkhālesīti vikasitapadumasannibhehi jālahatthehi maṇivaṇṇaṃ udakaṃ gahetvā suvaṇṇavaṇṇesu piṭṭhipādesu udakamabhisiñcitvā pādena pādaṃ ghaṃsanto pakkhālesi. Buddhānaṃ kāye rajojallaṃ nāma na upalimpati, kasmā pakkhālesīti? Sarīrassa utuggahaṇatthaṃ, tesañca cittasampahaṃsanatthaṃ. Amhehi abhihaṭena udakena bhagavā pāde pakkhālesi, paribhogaṃ akāsīti tesaṃ bhikkhūnaṃ balavasomanassavasena cittaṃ pīṇitaṃ hoti, tasmā pakkhālesi. Āyasmantaṃ anuruddhaṃ bhagavā etadavocāti so kira tesaṃ vuḍḍhataro.
于是前往问询，为什么未依世尊的邀请而来？可能是这样：『我们三人意欲同住同一处，我确实将单独前往，但不会发生同住的情况。既然世尊喜爱我，我亦喜爱其助手们，因此想与他们共同前来，便自己前来。有些长老在菩提树门附近来回走动，观察世尊来临的道路，因此长老才给予他们这样的注意力。请从这里来吧。』所谓『从脚边』（pāde pakkhālesīti），如同莲花般开放的手掌，用宝石般颜色的水蘸湿清洁的足部，用脚摩擦足部。佛陀法身上没有污秽物，何故做此『从脚边』？为摄护身体及心念。我们用水澄净佛足，使众比库的内心未被嫉妒、愤恨、忧愁等所侵扰，因此行此『从脚边』。世尊对此对长老阿努儒达说：你应视之为年长者。
§326
326. Tassa saṅgahe kate sesānaṃ katova hotīti theraññeva etaṃ kacci vo anuruddhātiādivacanaṃ avoca. Tattha kaccīti pucchanatthe nipāto. Voti sāmivacanaṃ. Idaṃ vuttaṃ hoti – kacci anuruddhā tumhākaṃ khamanīyaṃ, iriyāpatho vo khamati? Kacci yāpanīyaṃ, kacci vo jīvitaṃ yāpeti ghaṭiyati? Kacci piṇḍakena na kilamatha, kacci tumhākaṃ sulabhapiṇḍaṃ, sampatte vo disvā manussā uḷuṅkayāguṃ vā kaṭacchubhikkhaṃ vā dātabbaṃ maññantīti bhikkhācāravattaṃ pucchati. Kasmā? Paccayena akilamantena hi sakkā samaṇadhammo kātuṃ, vattameva vā etaṃ pabbajitānaṃ. Atha tena paṭivacane dinne, ‘‘anuruddhā, tumhe rājapabbajitā mahāpuññā, manussā tumhākaṃ araññe vasantānaṃ adatvā kassa aññassa dātabbaṃ maññissanti, tumhe pana etaṃ bhuñjitvā kiṃ nu kho migapotakā viya aññamaññaṃ saṅghaṭṭentā viharatha, udāhu sāmaggibhāvo vo atthī’’ti sāmaggirasaṃ pucchanto, kacci pana vo, anuruddhā, samaggātiādimāha.
第326节。关于聚集中的剩余部分如何处理，只有长老本人向你们讲述『阿努儒达等说』。这里问『kacci』，本为询问助词，意为『是否』。这话是说：阿努儒达，你们是否怀有包容心？你们是否保持法道？你们是否过着可以维持生命的生活？是否不会因食物而疲劳？你们是否对自己容易得来的食物感激，认为人们应给与你们荤腥或粗劣食物？所问是关于比库行为规范。何故？因有缘故，凭借宁静安稳之条件，出家人才能生活。回答说：阿努儒达，你们都是在王家出家的大善人，人们不会忽视你们这些离开人间往森林修行的人，你们彼此享用食物时，如同鹿与小鹿相互依偎而行，你们应当住于和合中。」
Tattha khīrodakībhūtāti yathā khīrañca udakañca aññamaññaṃ saṃsandati, visuṃ na hoti, ekattaṃ viya upeti, kacci evaṃ sāmaggivasena ekattūpagatacittuppādā viharathāti pucchati. Piyacakkhūhīti mettacittaṃ paccupaṭṭhapetvā olokanacakkhūni piyacakkhūni nāma. Kacci tathārūpehi cakkhūhi aññamaññaṃ sampassantā viharathāti pucchati. Tagghāti ekaṃsatthe nipāto. Ekaṃsena mayaṃ, bhanteti vuttaṃ hoti. Yathā kathaṃ panāti ettha yathāti nipātamattaṃ. Kathanti kāraṇapucchā. Kathaṃ pana tumhe evaṃ viharatha, kena kāraṇena viharatha, taṃ me kāraṇaṃ brūthāti vuttaṃ hoti. Mettaṃ kāyakammanti mettacittavasena pavattaṃ kāyakammaṃ. Āvi ceva raho cāti sammukhā ceva parammukhā ca. Itaresupi eseva nayo.
此处谈『khīrodakībhūtāti』，譬如牛乳与水混合而不变浑浊，而是合而为一，如此是否可以认为和合是心心相应统一生起？『piyacakkhūhīti』意为用慈爱心所开设的观察之眼。是否他们因此用这样的眼睛彼此观察吗？『tagghāti』为副词，意为『一致』。『ekamevāti』意谓只有一一个体。问及如何如此，并求其原因的言语。答曰：慈心行为即是以慈爱心为基础而运作的身业行为。表现为面对面或正对方的一种状态，旁者也是如此。这即是意思。
Tattha sammukhā kāyavacīkammāni sahavāse labbhanti, itarāni vippavāse. Manokammaṃ sabbattha labbhati. Yañhi sahavasantesu ekena mañcapīṭhaṃ vā dārubhaṇḍaṃ vā mattikābhaṇḍaṃ vā bahi dunnikkhittaṃ hoti, taṃ disvā kenidaṃ vaḷañjitanti avaññaṃ akatvā attanā dunnikkhittaṃ viya gahetvā paṭisāmentassa paṭijaggitabbayuttaṃ vā pana ṭhānaṃ paṭijaggantassa sammukhā mettaṃ kāyakammaṃ nāma hoti. Ekasmiṃ pakkante tena dunnikkhittaṃ senāsanaparikkhāraṃ tatheva nikkhipantassa paṭijaggitabbayuttaṭṭhānaṃ vā pana paṭijaggantassa parammukhā mettaṃ kāyakammaṃ nāma hoti. Sahavasantassa pana tehi saddhiṃ madhuraṃ sammodanīyaṃ kathaṃ paṭisanthārakathaṃ sāraṇīyakathaṃ dhammīkathaṃ sarabhaññaṃ sākacchaṃ pañhapucchanaṃ pañhavissajjananti evamādikaraṇe sammukhā mettaṃ vacīkammaṃ nāma hoti. Theresu pana pakkantesu mayhaṃ piyasahāyo nandiyatthero kimilatthero evaṃ sīlasampanno, evaṃ ācārasampannotiādiguṇakathanaṃ parammukhā mettaṃ vacīkammaṃ nāma hoti. Mayhaṃ piyamitto nandiyatthero kimilatthero avero hotu, abyāpajjo sukhī hotūti evaṃ samannāharato pana sammukhāpi parammukhāpi mettaṃ manokammaṃ hotiyeva.
于此，面对面的人在身体行为方面获得接触，旁边的人则获得分离。心意行为则遍及所有地方。若同住者中，有人看见旁边有未整理好的床榻、木具或土器皿，视之为污秽，因而不愿接近而自己也弄脏了贮藏物或抚弄物，或应当为清理之人，或应当就位，就位者的正面即为面对面慈心身体行为。居住者与他们同处时，共同分享甜美和谐的语言，和合话语，法理话语，广泛的会谈与问答与答复，称为面对面慈心语言行为。长老中如亲爱的助手、难提长老、吉拉长老为具戒德与品行者，称为正面慈心语言行为。愿我的亲爱师友难提和吉拉远离憎恨，安乐无恙，如此具足者对我和对他人都行正面与侧面慈心心意行为。
Nānā hi kho no, bhante, kāyāti kāyañhi piṭṭhaṃ viya mattikā viya ca omadditvā ekato kātuṃ na sakkā. Ekañca pana maññe cittanti cittaṃ pana no hitaṭṭhena nirantaraṭṭhena aviggahaṭṭhena samaggaṭṭhena ekamevāti dasseti. Kathaṃ panetaṃ sakaṃ cittaṃ nikkhipitvā itaresaṃ cittavasena vattiṃsūti? Ekassa patte malaṃ uṭṭhahati, ekassa cīvaraṃ kiliṭṭhaṃ hoti, ekassa paribhaṇḍakammaṃ hoti. Tattha yassa patte malaṃ uṭṭhitaṃ, tena mamāvuso, patte malaṃ uṭṭhitaṃ pacituṃ vaṭṭatīti vutte itare mayhaṃ cīvaraṃ kiliṭṭhaṃ dhovitabbaṃ, mayhaṃ paribhaṇḍaṃ kātabbanti avatvā araññaṃ pavisitvā dārūni āharitvā chinditvā pattakaṭāhe paribhaṇḍaṃ katvā tato paraṃ cīvaraṃ vā dhovanti, paribhaṇḍaṃ vā karonti. Mamāvuso, cīvaraṃ kiliṭṭhaṃ dhovituṃ vaṭṭati, mama paṇṇasālā uklāpā paribhaṇḍaṃ kātuṃ vaṭṭatīti paṭhamataraṃ ārocitepi eseva nayo.
长老们说：多种身体（kāyā）不可能像翅膀或土块那样捏合在一起。从某方面讲，心是一体的，心没有自己立足之处，无间断地同心联合。如何舍弃自我心而与他者的心相合呢？有时衣服生污，有时衣物不洁，有时物品被损坏。对于衣服生污者，友善者便劝说应当洗污衣；对于别的则建议洗衣、修理用品。告诫我应进入森林，取伐木头，切割制做衣物用品，然后洗衣或修理用品。友善者说应当洗污衣，我百货店也可以修理用品，这是初步教诲。
§327
327.Sādhusādhu, anuruddhāti bhagavā heṭṭhā na ca mayaṃ, bhante, piṇḍakena kilamimhāti vutte na sādhukāramadāsi. Kasmā? Ayañhi kabaḷīkāro āhāro nāma imesaṃ sattānaṃ apāyalokepi devamanussalokepi āciṇṇasamāciṇṇova. Ayaṃ pana lokasannivāso yebhuyyena vivādapakkhando, apāyaloke devamanussalokepi ime sattā paṭiviruddhā eva, etesaṃ sāmaggikālo dullabho, kadācideva hotīti samaggavāsassa dullabhattā idha bhagavā sādhukāramadāsi. Idāni tesaṃ appamādalakkhaṇaṃ pucchanto kaccipana vo, anuruddhātiādimāha. Tattha voti nipātamattaṃ paccattavacanaṃ vā, kacci tumheti attho. Amhākanti amhesu tīsu janesu. Piṇḍāya paṭikkamatīti gāme piṇḍāya caritvā paccāgacchati. Avakkārapātinti atirekapiṇḍapātaṃ apanetvā ṭhapanatthāya ekaṃ samuggapātiṃ dhovitvā ṭhapeti.
327.「善哉善哉！」阿努鲁达尊者说：世尊，下面所述之事，我们并非以供养之食故作非善事。为何？这所谓强固的食物，乃是众生之存在，其在地狱界及人天界中，仿佛有稀有和常有之分。此界之居住众生多依争斗之端，地狱界、人天界中的众生乃彼此敌对，彼此和合之时甚罕，难得出现；世尊因此而作善行，希冀此和合难得之时偶有发生。现在若有人因其厌恶而问，譬如阿努鲁达尊者等，则以字句本意回答，意即「诸位在我们中间」。所谓断绝供养者，是指于乡村中施舍后回返。所谓供养之支助增业，即额外获得供养后，洗净供养器皿，为其立一稳固供养所置杯架并予安放者也。
Yo pacchāti te kira therā na ekatova bhikkhācāraṃ pavisanti, phalasamāpattiratā hete. Pātova sarīrappaṭijagganaṃ katvā vattappaṭipattiṃ pūretvā senāsanaṃ pavisitvā kālaparicchedaṃ katvā phalasamāpattiṃ appetvā nisīdanti. Tesu yo paṭhamataraṃ nisinno attano kālaparicchedavasena paṭhamataraṃ uṭṭhāti; so piṇḍāya caritvā paṭinivatto bhattakiccaṭṭhānaṃ āgantvā jānāti – ‘‘dve bhikkhū pacchā, ahaṃ paṭhamataraṃ āgato’’ti. Atha pattaṃ pidahitvā āsanapaññāpanādīni katvā yadi patte paṭivisamattameva hoti, nisīditvā bhuñjati. Yadi atirekaṃ hoti, avakkārapātiyaṃ pakkhipitvā pātiṃ pidhāya bhuñjati. Katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā pattacīvaraṃ gahetvā attano vasanaṭṭhānaṃ pavisati. Dutiyopi āgantvāva jānāti – ‘‘eko paṭhamaṃ āgato, eko pacchato’’ti. So sace patte bhattaṃ pamāṇameva hoti, bhuñjati. Sace mandaṃ, avakkārapātito gahetvā bhuñjati. Sace atirekaṃ hoti, avakkārapātiyaṃ pakkhipitvā pamāṇameva bhuñjitvā purimatthero viya vasanaṭṭhānaṃ pavisati. Tatiyopi āgantvāva jānāti – ‘‘dve paṭhamaṃ āgatā, ahaṃ pacchato’’ti. Sopi dutiyatthero viya bhuñjitvā katabhattakicco pattaṃ dhovitvā vodakaṃ katvā thavikāya osāpetvā āsanāni ukkhipitvā paṭisāmeti; pānīyaghaṭe vā paribhojanīyaghaṭe vā avasesaṃ udakaṃ chaḍḍetvā ghaṭe nikujjitvā avakkārapātiyaṃ sace avasesabhattaṃ hoti, taṃ vuttanayena jahitvā pātiṃ dhovitvā paṭisāmeti; bhattaggaṃ sammajjati. Tato kacavaraṃ chaḍḍetvā sammajjaniṃ ukkhipitvā upacikāhi muttaṭṭhāne ṭhapetvā pattacīvaramādāya vasanaṭṭhānaṃ pavisati. Idaṃ therānaṃ bahivihāre araññe bhattakiccakaraṇaṭṭhāne bhojanasālāyaṃ vattaṃ. Idaṃ sandhāya, ‘‘yo pacchā’’tiādi vuttaṃ.
那些被称为后者的长老们，并非一齐进入比库生活，为了果报的成就而努力。每日清晨起身，洗净身躯，依次完成修行功课，坐入座处，定时区分时辰，着手果报之禅定。那些初次入座者，以自己分得的时刻为界，先起坐立；他们若已施行供养，则返回居面，在饭食事地知晓：‘有两位先到配食者，我是第一位’。接着盖上盘，清理座位指示符号，如其所置食物盘正好，则安坐饱食；如多于一份，便使用额外的供养杯垫加盖，遮掩过多食物而食之。食毕后，洗净盘碗，灌水清洗器皿，用草叶擦净，携带衣物，回自己的宿处。若有第二人来也知道：‘一位是先来，另一位是后到’。如饭量适中则食用，若少，则带上额外的杯垫食用；如多，也以额外杯垫遮掩适量食用，继而如长老般返回宿处。第三人来，也明白：‘有两位第一批，自己属后者’。他亦如二位长老用杯垫遮掩适量饮食，食毕洗净盘器，草叶擦拭，收拾座位，投掷剩余水于水器或饭器内，如有剩余饭粒，也随杯垫遮掩弃除，最后整顿饭具。然后放下草叶、整顿杯垫，连同袈裟衣物一同，回宿处。此仪式，在长老们于外出止宿、森林隐居等地方的饭事处所中进行。以上所说针对“那些后者”即后来的前来者言论的由来。
Yo passatītiādi pana nesaṃ antovihāre vattanti veditabbaṃ. Tattha vaccaghaṭanti ācamanakumbhiṃ. Rittanti rittakaṃ. Tucchanti tasseva vevacanaṃ. Avisayhanti ukkhipituṃ asakkuṇeyyaṃ, atibhāriyaṃ. Hatthavikārenāti hatthasaññāya. Te kira pānīyaghaṭādīsu yaṃkiñci tucchakaṃ gahetvā pokkharaṇiṃ gantvā anto ca bahi ca dhovitvā udakaṃ parissāvetvā tīre ṭhapetvā aññaṃ bhikkhuṃ hatthavikārena āmantenti, odissa vā anodissa vā saddaṃ na karonti. Kasmā odissa saddaṃ na karonti? Taṃ bhikkhuṃ saddo bādheyyāti. Kasmā anodissa saddaṃ na karonti? Anodissa sadde dinne, ‘‘ahaṃ pure, ahaṃ pure’’ti dvepi nikkhameyyuṃ, tato dvīhi kattabbakamme tatiyassa kammacchedo bhaveyya. Saṃyatapadasaddo pana hutvā aparassa bhikkhuno divāṭṭhānasantikaṃ gantvā tena diṭṭhabhāvaṃ ñatvā hatthasaññaṃ karoti, tāya saññāya itaro āgacchati, tato dve janā hatthena hatthaṃ saṃsibbantā dvīsu hatthesu ṭhapetvā upaṭṭhapenti. Taṃ sandhāyāha – ‘‘hatthavikārena dutiyaṃ āmantetvā hatthavilaṅghakena upaṭṭhapemā’’ti.
所谓“观看”等，乃指那些内集会处所中所行之事义。所谓“饮水器”，即盛饮用水的水瓮。所谓“空的”，即空器皿。所谓“薄薄的”，指水瓮壁薄。所谓“不便携带”，是指重而难以提举。所谓“用手感觉”，表示以手触摸器皿感知。那些人即拿起水器之类空容器，步向池塘，将内外洗涤干净，置于岸边。然后以手感觉来请另一比库，口中不发声。不发声的原因何在？怕声音打扰那比库。为何又故意不发出声音？因若发声，‘我先走，我先去’等言将应生分歧，可能招致第三者处分。当默声安静情况下，那比库便持有水器赴先知之处点示手印，以此示意另一来者。各自以手交握，互递交物。对此情形说：‘以手迹示意二次，再以轻拍手示欢迎’。
Pañcāhikaṃ kho panāti cātuddase pannarase aṭṭhamiyanti idaṃ tāva pakatidhammassavanameva, taṃ akhaṇḍaṃ katvā pañcame pañcame divase dve therā nātivikāle nhāyitvā anuruddhattherassa vasanaṭṭhānaṃ gacchanti. Tattha tayopi nisīditvā tiṇṇaṃ piṭakānaṃ aññatarasmiṃ aññamaññaṃ pañhaṃ pucchanti , aññamaññaṃ vissajjenti, tesaṃ evaṃ karontānaṃyeva aruṇaṃ uggacchati. Taṃ sandhāyetaṃ vuttaṃ. Ettāvatā therena bhagavatā appamādalakkhaṇaṃ pucchitena pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjitaṃ hoti. Aññesañhi bhikkhūnaṃ bhikkhācāraṃ pavisanakālo, nikkhamanakālo, nivāsanaparivattanaṃ, cīvarapārupanaṃ, antogāme piṇḍāya caraṇaṃ dhammakathanaṃ, anumodanaṃ , gāmato nikkhamitvā bhattakiccakaraṇaṃ, pattadhovanaṃ, pattaosāpanaṃ, pattacīvarapaṭisāmananti papañcakaraṇaṭṭhānāni etāni. Tasmā thero amhākaṃ ettakaṃ ṭhānaṃ muñcitvā pamādakālo nāma natthīti dassento pamādaṭṭhānesuyeva appamādalakkhaṇaṃ vissajjesi.
每十五天，即十四日十五晚，称为此时节特殊法义显现的日子。此时，两位长老不外出乞食，全天留于阿努鲁达尊者处。本处长老们一同坐着，互相提问三藏经典中之疑义，相互解答，同时将白昼之时充分利用。期间，世尊经由善知识以严密不松懈之问答检验，令疏忽之处得以纠正。其它长老们受此示范纷纷修正：服制、出入时机、换衣、外出托钵、法义开示及欢喜赞叹等种种日常行持皆有条理。诸如此类饭事等场所之所作之事，皆以严谨标准示范执持。由此可见，长老舍弃松懈时刻，故称弃绝堕慢，但因知错而改，堪称得放弃堕慢之时间。
§328
328. Athassa bhagavā sādhukāraṃ datvā paṭhamajjhānaṃ pucchanto puna atthi pana votiādimāha. Tattha uttari manussadhammāti manussadhammato uttari. Alamariyañāṇadassanavisesoti ariyabhāvakaraṇasamattho ñāṇaviseso. Kiñhi no siyā, bhanteti kasmā, bhante, nādhigato bhavissati, adhigatoyevāti. Yāva devāti yāva eva.
328.随后，世尊在作善行后，复回答有关初禅的问题。此处所谓比喻“超越人间法则”意即超越凡夫常见法则。“观明了之解脱智慧特别”，指觉悟圣者特别的智慧特征。有人问：“尊者，如何才能不生疑惑，如何证得正觉果位？”世尊回答：“直到天界。”
§329
329. Evaṃ paṭhamajjhānādhigame byākate dutiyajjhānādīni pucchanto etassa pana votiādimāha. Tattha samatikkamāyāti samatikkamatthāya. Paṭippassaddhiyāti paṭippassaddhatthāya. Sesaṃ sabbattha vuttanayeneva veditabbaṃ. Pacchimapañhe pana lokuttarañāṇadassanavasena adhigataṃ nirodhasamāpattiṃ pucchanto alamariyañāṇadassanavisesoti āha. Theropi pucchānurūpeneva byākāsi. Tattha yasmā vedayitasukhato avedayitasukhaṃ santataraṃ paṇītataraṃ hoti, tasmā aññaṃ phāsuvihāraṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassāmāti āha.
329.如此初禅证得后，问及二禅及后续禅定。其意：“超出烦恼”，“安住宁静”之意。其所言皆具正见智慧显现之理义。后续问题则问“超越世间的智慧感知及解脱之定境”，称为“观明离欲慧特别”。长老对应答如实阐明。其中因苦与乐感受的交替清净，故未以其它不纯及次善境界相提并论，所以说未同等视之。
§330
330.Dhammiyā kathāyāti sāmaggirasānisaṃsappaṭisaṃyuttāya dhammiyā kathāya. Sabbepi te catūsu saccesu pariniṭṭhitakiccā, tena tesaṃ paṭivedhatthāya kiñci kathetabbaṃ natthi. Sāmaggirasena pana ayañca ayañca ānisaṃsoti sāmaggirasānisaṃsameva nesaṃ bhagavā kathesi. Bhagavantaṃ anusaṃyāyitvāti anugantvā. Te kira bhagavato pattacīvaraṃ gahetvā thokaṃ agamaṃsu, atha bhagavā vihārassa pariveṇapariyantaṃ gatakāle, ‘‘āharatha me pattacīvaraṃ, tumhe idheva tiṭṭhathā’’ti pakkāmi. Tato paṭinivattitvāti tato ṭhitaṭṭhānato nivattitvā. Kiṃ nu kho mayaṃ āyasmatoti bhagavantaṃ nissāya pabbajjādīni adhigantvāpi attano guṇakathāya aṭṭiyamānā adhigamappicchatāya āhaṃsu. Imāsañca imāsañcāti paṭhamajjhānādīnaṃ lokiyalokuttarānaṃ. Cetasā ceto paricca viditoti ajja me āyasmanto lokiyasamāpattiyā vītināmesuṃ, ajja lokuttarāyāti evaṃ cittena cittaṃ paricchinditvā viditaṃ. Devatāpi meti, bhante anuruddha, ajja ayyo nandiyatthero, ajja ayyo kimilatthero imāya ca imāya ca samāpattiyā vītināmesīti evamārocesunti attho. Pañhābhipuṭṭhenāti tampi mayā sayaṃ viditanti vā devatāhi ārocitanti vā ettakeneva mukhaṃ me sajjanti kathaṃ samuṭṭhāpetvā apuṭṭheneva me na kathitaṃ. Bhagavatā pana pañhābhipuṭṭhena pañhaṃ abhipucchitena satā byākataṃ, tatra me kiṃ na rocathāti āha.
330.『与法有关的说法』者，依「和合境相因缘」所连结的与法有关之说法。诸法中，此四圣谛为已毕成事者，为使之得以陈白，别无他可说者。至于「和合境相因缘」中，此处「和合境相」与彼同义，皆为世尊所说。所谓「随而行者」者，即追随世尊而行。众人曾取世尊所着袈裟执持，至世尊行走于静室围绕时，世尊说：「请将袈裟取来，你们留在此处。」所谓「随而返者」，乃由原地回转。依赖世尊，虽得受出家等法，因自失所长，彼辈乃向世尊诉说其资质不足，以此为由请求讨教。此处记一切，从初禅起包括世间与出世间住处。今日，诸比库已知了知心识，我诸阿阇世等今日已肃清世间果报，今日达至出世间，意念依此析分、了知。诸天亦言：「阿难尊者，今日是南迦长老尊者、今日是迦摩长老尊者以此境界、以此境界已自超越。」意即如此。所谓「问题已启」者，我自知晓也或因天人启告，彼等莫非因何种缘故，都聚合面前而不宣说。世尊以启示之问题，诘问所问，诸问皆彰显，世尊曰：「何事未悦我乎？」
§331
331.Dīghoti ‘‘maṇi māṇivaro dīgho, atho serīsako sahā’’ti (dī. ni. 3.293) evaṃ āgato aṭṭhavīsatiyā yakkhasenāpatīnaṃ abbhantaro eko devarājā. Parajanoti tasseva yakkhassa nāmaṃ. Yena bhagavā tenupasaṅkamīti so kira vessavaṇena pesito etaṃ ṭhānaṃ gacchanto bhagavantaṃ sayaṃ pattacīvaraṃ gahetvā giñjakāvasathato gosiṅgasālavanassa antare disvā bhagavā attanā pattacīvaraṃ gahetvā gosiṅgasālavane tiṇṇaṃ kulaputtānaṃ santikaṃ gacchati. Ajja mahatī dhammadesanā bhavissati. Mayāpi tassā desanāya bhāginā bhavitabbanti adissamānena kāyena satthu padānupadiko gantvā avidūre ṭhatvā dhammaṃ sutvā satthari gacchantepi na gato, – ‘‘ime therā kiṃ karissantī’’ti dassanatthaṃ pana tattheva ṭhito. Atha te dve there anuruddhattheraṃ paliveṭhente disvā, – ‘‘ime therā bhagavantaṃ nissāya pabbajjādayo sabbaguṇe adhigantvāpi bhagavatova maccharāyanti, na sahanti, ativiya nilīyanti paṭicchādenti, na dāni tesaṃ paṭicchādetuṃ dassāmi, pathavito yāva brahmalokā etesaṃ guṇe pakāsessāmī’’ti cintetvā yena bhagavā tenupasaṅkami.
331.所谓「长」者，指宝珠中之璀璨者，或顶上毛髻浓密者。（长部律藏卷3·293）这是一位八十二位夜叉统领中的一位天帝，名曰贫伽珍，他奉世尊之命前往。于是，他携袈裟，自野鹿林林间林中，见到世尊手持袈裟，往三位贵族子弟所在的树林中去。今日将为极大殊胜法说。我亦应与其共享此法，亲见其而践行，经闻佛陀语，亦不违背，立于一旁，以见证诸长老。忽见二位长老屏蔽阿难长老，心想：「这等长老虽依佛陀受出家戒具诸德行，却如蚊蝇侵扰世尊，不堪忍受，极其厌恶驱赶，今不许遮挞他们，至天地梵天桥梁，定显其德。」继而朝佛进至。
Lābhā vata, bhanteti ye, bhante, vajjiraṭṭhavāsino bhagavantañca ime ca tayo kulaputte passituṃ labhanti, vandituṃ labhanti, deyyadhammaṃ dātuṃ labhanti, dhammaṃ sotuṃ labhanti, tesaṃ lābhā, bhante, vajjīnanti attho. Saddaṃ sutvāti so kira attano yakkhānubhāvena mahantaṃ saddaṃ katvā sakalaṃ vajjiraṭṭhaṃ ajjhottharanto taṃ vācaṃ nicchāresi. Tena cassa tesu rukkhapabbatādīsu adhivatthā bhummā devatā saddaṃ assosuṃ. Taṃ sandhāya vuttaṃ – ‘‘saddaṃ sutvā’’ti. Anussāvesunti mahantaṃ saddaṃ sutvā sāvesuṃ. Esa nayo sabbattha. Yāva brahmalokāti yāva akaniṭṭhabrahmalokā. Tañcepi kulanti, ‘‘amhākaṃ kulato nikkhamitvā ime kulaputtā pabbajitā evaṃ sīlavanto guṇavanto ācārasampannā kalyāṇadhammā’’ti evaṃ tañcepi kulaṃ ete tayo kulaputte pasannacittaṃ anussareyyāti evaṃ sabbattha attho daṭṭhabbo. Iti bhagavā yathānusandhināva desanaṃ niṭṭhapesīti.
所谓收益者：「世尊」，居住于须弥山金刚界之尊者及这三位贵族子弟，可以得见佛陀，得以致敬，得受天上供养，得闻佛法，此即他们之获利也。震耳欲聋之声，是世尊以其天人的威力，遍震整个金刚界，使诸树山岳等都能闻到此声。世间天众听闻后，遂称：“闻此声音。”即此为称谓有所由来。称谓由此远传，直至梵天，乃至最高梵天，皆会承袭此名。以此名承袭者，谓“自本出家之家，诸贵子弟出家具德，行为圆满，善法具足。”此亦为三位贵族子弟之显揽，使其家属心安喜悦，乃普遍含义。就此，世尊了然依教义已圆满阐述法义而结语。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部注中
Cūḷagosiṅgasuttavaṇṇanā niṭṭhitā. · 《小牛角林经》注释完毕。
2. Mahāgosiṅgasuttavaṇṇanā二、《大牛角林经》注释
§332
332.Evaṃme sutanti mahāgosiṅgasuttaṃ. Tattha gosiṅgasālavanadāyeti idaṃ vasanaṭṭhānadassanatthaṃ vuttaṃ. Aññesu hi suttesu, ‘‘sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme’’ti evaṃ paṭhamaṃ gocaragāmaṃ dassetvā pacchā vasanaṭṭhānaṃ dasseti. Imasmiṃ pana mahāgosiṅgasutte bhagavato gocaragāmo anibandho, kocideva gocaragāmo bhavissati. Tasmā vasanaṭṭhānameva paridīpitaṃ. Araññanidānakaṃ nāmetaṃ suttanti. Sambahulehīti bahukehi. Abhiññātehi abhiññātehīti sabbattha vissutehi pākaṭehi. Therehi sāvakehi saddhinti pātimokkhasaṃvarādīhi thirakārakeheva dhammehi samannāgatattā therehi, savanante jātattā sāvakehi saddhiṃ ekato. Idāni te there sarūpato dassento, āyasmatā ca sāriputtenātiādimāha. Tatthāyasmā sāriputto attano sīlādīhi guṇehi buddhasāsane abhiññāto. Cakkhumantānaṃ gaganamajjhe ṭhito sūriyo viya cando viya, samuddatīre ṭhitānaṃ sāgaro viya ca pākaṭo paññāto. Na kevalañcassa imasmiṃ sutte āgataguṇavaseneva mahantatā veditabbā, ito aññesaṃ dhammadāyādasuttaṃ anaṅgaṇasuttaṃ sammādiṭṭhisuttaṃ sīhanādasuttaṃ rathavinītaṃ mahāhatthipadopamaṃ mahāvedallaṃ cātumasuttaṃ dīghanakhaṃ anupadasuttaṃ sevitabbāsevitabbasuttaṃ saccavibhaṅgasuttaṃ piṇḍapātapārisuddhi sampasādanīyaṃ saṅgītisuttaṃ dasuttarasuttaṃ pavāraṇāsuttaṃ (saṃ. ni. 1.215 ādayo) susimasuttaṃ therapañhasuttaṃ mahāniddeso paṭisambhidāmaggo therasīhanādasuttaṃ abhinikkhamanaṃ etadagganti imesampi suttānaṃ vasena therassa mahantatā veditabbā. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ mahāpaññānaṃ yadidaṃ sāriputto’’ti (a. ni. 1.188-189) vuttaṃ.
332.如是闻说大鹿野经。文曰「鹿野林静室」，其表意为住所地名。别经中说：「世尊住在舍卫城拘尸那迦竹林迦兰陀竹林」，先示第一可见居所，继而示住所地点。在此大鹿野经中，世尊之住所未有所执着，未必仅为一处居所。故以住所地点为显现之义，称之为「林间住所」。「多数」谓诸多。「解脱」谓得智慧通达，广为普及。此法由长老、弟子，依持戒及巴提摩诃守律，恪守行为规范，依听闻而生信心，同心学法。现示诸长老及阿难等如其形相。阿难长老以其戒德在佛法中被证得。世尊如于诸天中日月之光煌煌，如海之清明者。此经显示非仅依来经之诸上德广大，亦应修习诸其他经典：出家弟子法、正见经、狮子吼经、轮车经、大象足喻经、大毒经、四念处经、长爪经、不变法经、真谛分经、乞食净清经、欢喜经、十大经、波罗奈经、良时节经、长老问答经、大汇集经、狮子吼经之长老篇、出家篇等。皆于此住所彰显伟大殊胜。如经所云：「此为我弟子中具大智慧者，是沙利弗尊者。」
Mahāmoggallānopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa anumānasuttaṃ, cūḷataṇhāsaṅkhayasuttaṃ māratajjaniyasuttaṃ pāsādakampanaṃ sakalaṃ iddhipādasaṃyuttaṃ nandopanandadamanaṃ yamakapāṭihāriyakāle devalokagamanaṃ vimānavatthu petavatthu therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo . Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ iddhimantānaṃ yadidaṃ mahāmoggallāno’’ti (a. ni. 1.190) vuttaṃ.
长老摩诃迦罗亦以其戒德品质，显于此经所载殊胜内容。推断经文中小欲望断经、诸魔灭绝经、观心震动、大定力诸法、安忍勤精、除烦灭忧、双重神通、天界往来、天轮、饿鬼变现、长老出家等，都彰显此经及典籍之伟大殊胜。有言曰：「此为我弟子中具神通者，乃摩诃迦罗也。」
Mahākassapopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa cīvaraparivattanasuttaṃ jiṇṇacīvarasuttaṃ (saṃ. ni. 2.154 ādayo) candopamaṃ sakalaṃ kassapasaṃyuttaṃ mahāariyavaṃsasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ , bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dhutavādānaṃ yadidaṃ mahākassapo’’ti (a. ni. 1.191) vuttaṃ.
长老咖萨巴亦以戒德品质，归依此经及殊胜法中，显为伟大。其著有转衣经、旧衣经、诸行经、多梵经、长老大圣之传经等，亦彰其伟大。文云：「此乃我弟子中持戒清净者，称为咖萨巴。」
Anuruddhattheropi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa cūḷagosiṅgasuttaṃ naḷakapānasuttaṃ anuttariyasuttaṃ upakkilesasuttaṃ anuruddhasaṃyuttaṃ mahāpurisavitakkasuttaṃ therassa abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ dibbacakkhukānaṃ yadidaṃ anuruddho’’ti (a. ni. 1.192) vuttaṃ.
长老阿努儒达亦凭其戒律等德以及本经中所现诸德，犹如长老一般，被广泛知晓且显著突出。又如其小狮子经、铁杖剑经、无上经、染污经、阿努儒达相应经、大丈夫意经、长老出游等皆为其代表，其伟大本性当由此诸文义知。于此代表中有言：『诸比库！此乃我弟子中具天眼者阿努儒达』（增支部1.192）如是说。
Āyasmatā ca revatenāti ettha pana dve revatā khadiravaniyarevato ca kaṅkhārevato ca. Tattha khadiravaniyarevato dhammasenāpatittherassa kaniṭṭhabhātiko, na so idha adhippeto. ‘‘Akappiyo guḷo, akappiyā muggā’’ti (mahāva. 272) evaṃ kaṅkhābahulo pana thero idha revatoti adhippeto. Sopi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa abhinikkhamanenapi etadaggenapi mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ jhāyīnaṃ yadidaṃ kaṅkhārevato’’ti (a. ni. 1.204) vuttaṃ.
关于长老雷瓦达，此处有二，一为雷瓦达·柯提罗婆，二为疑雷瓦达。柯提罗婆为法军统领长老之幼弟，非此地之上首。疑雷瓦达则因多疑而非正直，被称『不正之橡木、愚人』（大本经272）。此疑雷瓦达亦以戒律和本经中所现德行，犹如长老，广为广识且显著突出。其出游时伟大本质亦应知晓。代表言：『诸比库！此乃我弟子中修禅定者雷瓦达』（增支部1.204）如是说。
Ānandattheropi sīlādiguṇehi ceva imasmiṃ sutte āgataguṇehi ca thero viya abhiññāto pākaṭo mahā. Apicassa sekkhasuttaṃ bāhitikasuttaṃ āneñjasappāyaṃ gopakamoggallānaṃ bahudhātukaṃ cūḷasuññataṃ mahāsuññataṃ acchariyabbhutasuttaṃ bhaddekarattaṃ mahānidānaṃ mahāparinibbānaṃ subhasuttaṃ cūḷaniyalokadhātusuttaṃ abhinikkhamanaṃ etadagganti imesampi vasena mahantabhāvo veditabbo. Etadaggasmiñhi, ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando’’ti (a. ni. 1.219-223) vuttaṃ.
长老阿难亦凭其戒律等德及本经中诸德，犹如长老，显著著明。如其学经、外道经、无忆舍利品、守护摩揭陀、诸色相经、小空经、大空经、奇妙不可思议经、佛日经、大因缘经、大般涅槃经、美妙经、小净界经及其出游，全皆代表其伟大本性，应由此诸文中得知。其代表中言：『诸比库！此乃我弟子中多闻者阿难』（增支部1.219-223）如是述说。
Aññehi ca abhiññātehi abhiññātehīti na kevalañca eteheva, aññehi ca mahāguṇatāya pākaṭehi abhiññātehi bahūhi therehi sāvakehi saddhiṃ bhagavā gosiṅgasālavanadāye viharatīti attho. Āyasmā hi sāriputto sayaṃ mahāpañño aññepi bahū mahāpaññe bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi. Āyasmā mahāmoggallāno sayaṃ iddhimā, āyasmā mahākassapo sayaṃ dhutavādo, āyasmā anuruddho sayaṃ dibbacakkhuko, āyasmā revato sayaṃ jhānābhirato, āyasmā ānando sayaṃ bahussuto aññepi bahū bahussute bhikkhū gahetvā tadā dasabalaṃ parivāretvā vihāsi, evaṃ tadā ete ca aññe ca abhiññātā mahātherā tiṃsasahassamattā bhikkhū dasabalaṃ parivāretvā vihariṃsūti veditabbā.
所谓『为他众长老所知』，意指非仅以此等或单一能力，而是与多位大德长老及弟子共处世尊所在之喜舍罗林泉共示知。譬如大长老沙利子本人为大智慧者，其他多位亦皆智慧深长的比库，同时守护十力而安住。长老大摩嘎剌那亲证神通，大咖萨巴独持净戒，阿努儒达具足天眼，雷瓦达嗜禅定，阿难广闻多识，且带领众多多闻比库，共同守护十力安住。诸如此类众多各具智慧神通的大长老，据此可知其在位时辈至三万余人，以十力具足安住。
Paṭisallānā vuṭṭhitoti phalasamāpattivivekato vuṭṭhito. Yenāyasmā mahākassapo tenupasaṅkamīti thero kira paṭisallānā vuṭṭhito pacchimalokadhātuṃ olokento vanante kīḷantassa mattakhattiyassa kaṇṇato patamānaṃ kuṇḍalaṃ viya, saṃharitvā samugge pakkhipamānaṃ rattakambalaṃ viya, maṇināgadantato patamānaṃ satasahassagghanikaṃ suvaṇṇapātiṃ viya ca atthaṃ gacchamānaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ addasa. Tadanantaraṃ pācīnalokadhātuṃ olokento nemiyaṃ gahetvā parivattayamānaṃ rajatacakkaṃ viya, rajatakūṭato nikkhamantaṃ khīradhārāmaṇḍaṃ viya, sapakkhe papphoṭetvā gaganatale pakkhandamānaṃ setahaṃsaṃ viya ca meghavaṇṇāya samuddakucchito uggantvā pācīnacakkavāḷapabbatamatthake sasalakkhaṇappaṭimaṇḍitaṃ ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ addasa. Tato sālavanaṃ olokesi. Tasmiñhi samaye sālarukkhā mūlato paṭṭhāya yāva aggā sabbapāliphullā dukūlapārutā viya, muttākalāpavinaddhā viya ca virociṃsu. Bhūmitalaṃ pupphasantharapūjāya paṭimaṇḍitaṃ viya, tattha tattha nipatantena pupphareṇunā lākhārasena siñcamānaṃ viya ca ahosi. Bhamaramadhukaragaṇā kusumareṇumadamattā upagāyamānā viya vanantaresu vicaranti. Tadā ca uposathadivasova hoti. Atha thero, ‘‘kāya nu kho ajja ratiyā vītināmessāmī’’ti cintesi, ariyasāvakā ca nāma piyadhammassavanā honti. Athassa etadahosi – ‘‘ajja mayhaṃ jeṭṭhabhātikassa dhammasenāpatittherassa santikaṃ gantvā dhammaratiyā vītināmessāmī’’ti. Gacchanto pana ekakova agantvā ‘‘mayhaṃ piyasahāyaṃ mahākassapattheraṃ gahetvā gamissāmī’’ti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā yenāyasmā mahākassapo tenupasaṅkami.
『独坐出世』，意即凭借成就果报之分别现起而独自入座。譬如当年长老大咖萨巴得闻之时，面向西方观看，见森林中一名装饰如被魔王慢骑者肩旋蓝宝石耳环坠落，犹如聚集宝石之金色披肩抛入沙石堆，犹如以千千万金币珠串围成完满长达五十五由旬的太阳圆轮。继而转向东北面，执银轮旋转，见乳白绢云如鹅群盘旋升起，仿似北境山顶之相印，五十五由旬之半月轮。再望喜舍罗林泉，林中树木由根至顶皆叶茂密，蒲毛似别布繁叶，熠熠生辉，恰如扶持异花履行献花仪式，落花随风撒布，蜜蜂群与蝴蝶因花粉醉相聚林间。彼日乃为伍波萨他持戒日。长老心思自问：「今夜能否宿眠安稳？」圣弟子以闻法为乐。于是念及：「今日我将赴见吾尊长老大咖萨巴法军统领，欢喜法会中共度安稳时分」。途中独行，心念：「将携吾心所悦之大咖萨巴尊者同行」。起身离座，击掌示喜，朝大咖萨巴前往。
Evamāvusotikho āyasmā mahākassapoti theropi yasmā piyadhammassavanova ariyasāvako, tasmā tassa vacanaṃ sutvā gacchāvuso, tvaṃ, mayhaṃ sīsaṃ vā rujjati piṭṭhi vāti kiñci lesāpadesaṃ akatvā tuṭṭhahadayova, ‘‘evamāvuso’’tiādimāha. Paṭissutvā ca nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahāmoggallānaṃ anubandhi. Tasmiṃ samaye dve mahātherā paṭipāṭiyā ṭhitāni dve candamaṇḍalāni viya, dve sūriyamaṇḍalāni viya, dve chaddantanāgarājāno viya, dve sīhā viya, dve byagghā viya ca virociṃsu. Anuruddhattheropi tasmiṃ samaye divāṭṭhāne nisinno dve mahāthere sāriputtattherassa santikaṃ gacchante disvā pacchimalokadhātuṃ olokento sūriyaṃ vanantaṃ pavisantaṃ viya, pācīnalokadhātuṃ olokento candaṃ vanantato uggacchantaṃ viya, sālavanaṃ olokento sabbapāliphullameva sālavanañca disvā ajja uposathadivaso, ime ca me jeṭṭhabhātikā dhammasenāpatissa santikaṃ gacchanti, mahantena dhammassavanena bhavitabbaṃ, ahampi dhammassavanassa bhāgī bhavissāmīti nisinnaṭṭhānato vuṭṭhāya cammakhaṇḍaṃ papphoṭetvā mahātherānaṃ padānupadiko hutvā nikkhami. Tena vuttaṃ – ‘‘atha kho āyasmā ca mahāmoggallāno āyasmā ca mahākassapo āyasmā ca anuruddho yenāyasmā sāriputto tenupasaṅkamiṃsū’’ti. Upasaṅkamiṃsūti. Paṭipāṭiyā ṭhitā tayo candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu.
此即赞颂大咖萨巴者因他者亦是尊贵圣弟子，因而亲闻言语后答曰：「即便头部或皮肤疼痛，若无损害断裂，我亦心欢喜。」随即起座击掌，随大摩嘎剌那而行。此时有两位大长老相对而立，形若两个月亮、两太阳、二龙王、二狮子、二虎共耀光辉。长老阿努儒达亦于当时栖坐树下，见两大长老走向沙利子尊者处，观西方日出之际，森林渐入，观东方月升之时，起自林中，观喜舍罗林泉林木茂盛，恰当伍波萨他之日，见吾尊大咖萨巴法军统领临近，宜当喜闻佛法，吾亦为闻法者。遂起座击掌，立为大长老众之侍者而起行。遂闻言：『当时大摩嘎剌那、大咖萨巴、阿努儒达三人依序向沙利子尊者问讯』，三人依序就像两轮明月、两轮太阳、两头狮子般光耀而遣往问讯。
§333
333. Evaṃ upasaṅkamante pana te mahāthere āyasmā ānando attano divāṭṭhāne nisinnoyeva disvā, ‘‘ajja mahantaṃ dhammassavanaṃ bhavissati, mayāpi tassa bhāginā bhavitabbaṃ, na kho pana ekakova gamissāmi, mayhaṃ piyasahāyampi revatattheraṃ gahetvā gamissāmī’’ti sabbaṃ mahāmoggallānassa mahākassapassa anuruddhassa upasaṅkamane vuttanayeneva vitthārato veditabbaṃ. Iti te dve janā paṭipāṭiyā ṭhitā dve candā viya, sūriyā viya, sīhā viya ca virocamānā upasaṅkamiṃsu. Tena vuttaṃ – ‘‘addasā kho āyasmā sāriputto’’tiādi . Disvāna āyasmantaṃ ānandaṃ etadavocāti dūratova disvā anukkamena kathāupacāraṃ sampattametaṃ, ‘‘etu kho āyasmā’’tiādivacanaṃ avoca. Ramaṇīyaṃ, āvusoti ettha duvidhaṃ rāmaṇeyyakaṃ vanarāmaṇeyyakaṃ puggalarāmaṇeyyakañca. Tattha vanaṃ nāma nāgasalaḷasālacampakādīhi sañchannaṃ hoti bahalacchāyaṃ pupphaphalūpagaṃ vividharukkhaṃ udakasampannaṃ gāmato nissaṭaṃ, idaṃ vanarāmaṇeyyakaṃ nāma. Yaṃ sandhāya vuttaṃ –
333. 然而，这些具寿长老们当时恰巧看见尊者阿难正端坐于自己的居所中，便心念：“今天将有盛大的听法会，我亦应当参与其中，不会独自前往，我将携同尊贵的雷瓦塔长老一道前去。”此事乃在大摩诃迦叶、大咖萨巴与阿努儒达三位长老前往时所述尽，应详加知晓。于是两位长老如两颗星辰坚立，如两轮明月，如太阳，如狮子般光芒四射，一同前往。正如经中所说：“看见了尊者沙利子”等等。见了尊者阿难后，他们远远望去，并以和顺的言辞彼此应答，说：“这正是尊者。”此处“优美”（ramaṇīya）一词有两种含义：一种指林中优美；一种指人身优美；还有一种指据此名之优美之地。此处林中优美乃指被蛇蔓缠绕、沙罗树、薄荷树等遮荫繁花，并有多种水果，树木葱茏，水源充足，且远离市镇之所，此为“林中优美”之地。此乃所引经文意旨的背景。
‘‘Ramaṇīyāni araññāni, yattha na ramatī jano;
“林中优美之处，众人不为所乐；”
Vītarāgā ramissanti, na te kāmagavesino’’ti. (dha. pa. 99);
“无欲者得以安乐，非欲者不觅欲乐。”（《法句经》第99偈）
Vanaṃ pana sacepi ujjaṅgale hoti nirudakaṃ viralacchāyaṃ kaṇṭakasamākiṇṇaṃ, buddhādayopettha ariyā viharanti, idaṃ puggalarāmaṇeyyakaṃ nāma. Yaṃ sandhāya vuttaṃ –
但若森林虽阴郁荆棘丛生且水源稀少，诸有毒刺布满其中，唯有如佛陀般圣者移居其中，此即所谓人身优美之地。
‘‘Gāme vā yadi vāraññe, ninne vā yadi vā thale;
“无论在乡村或森林，或者远离民居之地；”
Yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti. (dha. pa. 98);
“只要阿拉汉住处所在，即为此地乐土。”（《法句经》第98偈）
Idha pana taṃ duvidhampi labbhati. Tadā hi gosiṅgasālavanaṃ sabbapāliphullaṃ hoti kusumagandhasugandhaṃ, sadevake cettha loke aggapuggalo sammāsambuddho tiṃsasahassamattehi abhiññātabhikkhūhi saddhiṃ viharati. Taṃ sandhāya vuttaṃ – ‘‘ramaṇīyaṃ, āvuso ānanda, gosiṅgasālavana’’nti.
此处亦有两种解释。昔日罗泮迦树林树木繁茂，花香芬芳，诸天众生及世间贤士齐聚，顶尊者正自觉者与三万余名已证通达的比库同行共处。当时对此说：“善哉，善哉，阿难，此为罗泮迦树林，风景宜人。”
Dosināti dosāpagatā, abbhaṃ mahikā dhūmo rajo rāhūti imehi pañcahi upakkilesehi virahitāti vuttaṃ hoti. Sabbapāliphullāti sabbattha pāliphullā, mūlato paṭṭhāya yāva aggā apupphitaṭṭhānaṃ nāma natthi. Dibbā maññe gandhā sampavantīti dibbā mandārapupphakoviḷārapāricchattakacandanacuṇṇagandhā viya samantā pavāyanti, sakkasuyāsantusitanimmānaratiparanimmitamahābrahmānaṃ otiṇṇaṭṭhānaṃ viya vāyantīti vuttaṃ hoti.
“恶者”者即五盖中无恶，即为净净，清净无染。尘埃、地、水、烟、秽、蚀蝕、天蚀（如月食即“罗吒”）此五毒污秽皆远离，因此称为净净。所谓“树木繁茂”谓全处皆有树木繁盛，从根部侧面至枝梢均有盛开花朵，未曾凋残。其花香甚妙，如天界曼陀罗花开簇拥环绕，白檀香粉包围，香气普及四方，如天帝萨咖之所喜爱栖息及梵天所居皆吹送这般香气，甚为殊胜。
Kathaṃrūpena, āvuso ānandāti ānandatthero tesaṃ pañcannaṃ therānaṃ saṅghanavakova. Kasmā thero taṃyeva paṭhamaṃ pucchatīti? Mamāyitattā. Te hi dve therā aññamaññaṃ mamāyiṃsu. Sāriputtatthero, ‘‘mayā kattabbaṃ satthu upaṭṭhānaṃ karotī’’ti ānandattheraṃ mamāyi. Ānandatthero bhagavato sāvakānaṃ aggoti sāriputtattheraṃ mamāyi, kuladārake pabbājetvā sāriputtattherassa santike upajjhaṃ gaṇhāpesi. Sāriputtattheropi tatheva akāsi. Evaṃ ekamekena attano pattacīvaraṃ datvā pabbājetvā upajjhaṃ gaṇhāpitāni pañca bhikkhusatāni ahesuṃ. Āyasmā ānando paṇītāni cīvarādīnipi labhitvā therasseva deti.
问曰：“阿难长老，如何称呼安难长老为首者？”答曰：当时五长老像一团结的僧团。何以安难长老首问本经第一问？因他们五位彼此敬重称呼为首。沙利子长老言：“我当侍奉尊师。”安难长老自称首者，即谓声为佛弟子众中首位。安难将家子出家，亲近沙利子长老受教，沙利子亦然。五比库团结，同受袈裟，献袈裟，僧团成立。具寿安难长老获清净袈裟等，亲授于沙利子长老。
Eko kira brāhmaṇo cintesi – ‘‘buddharatanassa ca saṅgharatanassa ca pūjā paññāyati, kathaṃ nu kho dhammaratanaṃ pūjitaṃ nāma hotī’’ti? So bhagavantaṃ upasaṅkamitvā etamatthaṃ pucchi. Bhagavā āha – ‘‘sacesi, brāhmaṇa, dhammaratanaṃ pūjitukāmo, ekaṃ bahussutaṃ pūjehī’’ti bahussutaṃ, bhante, ācikkhathāti bhikkhusaṅghaṃ pucchati. So bhikkhusaṅghaṃ upasaṅkamitvā bahussutaṃ, bhante, ācikkhathāti āha. Ānandatthero brāhmaṇāti. Brāhmaṇo theraṃ sahassagghanikena cīvarena pūjesi. Thero taṃ gahetvā bhagavato santikaṃ agamāsi. Bhagavā ‘‘kuto, ānanda, laddha’’nti āha. Ekena, bhante, brāhmaṇena dinnaṃ, idaṃ panāhaṃ āyasmato sāriputtassa dātukāmoti. Dehi, ānandāti. Cārikaṃ pakkanto, bhanteti. Āgatakāle dehīti. Sikkhāpadaṃ, bhante, paññattanti. Kadā pana sāriputto āgamissatīti? Dasāhamattena, bhanteti. ‘‘Anujānāmi, ānanda, dasāhaparamaṃ atirekacīvaraṃ nikkhipitu’’nti (pārā. 461; mahāva. 347) sikkhāpadaṃ paññapesi. Sāriputtattheropi tatheva yaṃkiñci manāpaṃ labhati, taṃ ānandattherassa deti. Evaṃ te therā aññamaññaṃ mamāyiṃsu, iti mamāyitattā paṭhamaṃ pucchi.
有一婆罗门思惟：“佛陀之宝珍与僧宝皆被尊敬，那么法宝如何被尊敬？”遂问世尊。世尊答言：“婆罗门若欲尊敬法宝，应供养一切闻法僧。”世尊指令僧团称“闻法僧”。婆罗门供养具千枚净袈裟之长老，长老持袈裟觐见佛陀。佛陀问：“安难，此袈裟出处于谁？”答曰：“长老沙利子享受所赠之袈裟。”安难呼：“请纳受！”婆罗门收此袈裟为缘起行脚之资。告知施与时机。佛陀授持比库戒律。沙利子长老亦获一切大师赐予之欢喜，如是五僧团成立。
Apica anumatipucchā nāmesā khuddakato paṭṭhāya pucchitabbā hoti. Tasmā thero cintesi – ‘‘ahaṃ paṭhamaṃ ānandaṃ pucchissāmi, ānando attano paṭibhānaṃ byākarissati. Tato revataṃ, anuruddhaṃ, mahākassapaṃ, mahāmoggallānaṃ pucchissāmi. Mahāmoggallāno attano paṭibhānaṃ byākarissati. Tato pañcapi therā maṃ pucchissanti, ahampi attano paṭibhānaṃ byākarissāmī’’ti. Ettāvatāpi ayaṃ dhammadesanā sikhāppattā vepullappattā na bhavissati, atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. Ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. Yathā hi janapadamhi uppanno aṭṭo gāmabhojakaṃ pāpuṇāti, tasmiṃ nicchituṃ asakkonte janapadabhojakaṃ pāpuṇāti, tasmiṃ asakkonte mahāvinicchayaamaccaṃ, tasmiṃ asakkonte senāpatiṃ, tasmiṃ asakkonte uparājaṃ, tasmiṃ vinicchituṃ asakkonte rājānaṃ pāpuṇāti, raññā vinicchitakālato paṭṭhāya aṭṭo aparāparaṃ na sañcarati, rājavacaneneva chijjati. Evamevaṃ ahañhi paṭhamaṃ ānandaṃ pucchissāmi…pe… atha mayaṃ sabbepi dasabalaṃ upasaṅkamitvā pucchissāma, satthā sabbaññutaññāṇena byākarissati. Ettāvatā ayaṃ dhammadesanā sikhāppattā vepullappattā bhavissati. Evaṃ anumatipucchaṃ pucchanto thero paṭhamaṃ ānandattheraṃ pucchi.
又有允许询问者，题目在细小章节，应有所顺序。于是长老心念：“我先问阿难，阿难会释明其答。继而问雷瓦达、阿努儒陀、大咖萨巴、摩嘎剌那。摩嘎剌那能明解答复，然后五位长老反问于我，我亦将精明表答。”如是长期修学，学法必广博圆满。犹如一个乡邑虽产生八户粮食供给者，若丧失粮食供给者则难以维持；逐渐失去司粮官、将军、副王、国王等，乡邑即废坏消亡，王命失施，国法废行。吾亦初问阿难后，继问诸长老，师必明解周详答复。
Bahussuto hotīti bahu assa sutaṃ hoti, navaṅgaṃ satthusāsanaṃ pāḷianusandhipubbāparavasena uggahitaṃ hotīti attho. Sutadharoti sutassa ādhārabhūto. Yassa hi ito gahitaṃ ito palāyati, chiddaghaṭe udakaṃ viya na tiṭṭhati, parisamajjhe ekaṃ suttaṃ vā jātakaṃ vā kathetuṃ vā vācetuṃ vā na sakkoti, ayaṃ na sutadharo nāma. Yassa pana uggahitaṃ buddhavacanaṃ uggahitakālasadisameva hoti, dasapi vīsatipi vassāni sajjhāyaṃ akarontassa na nassati, ayaṃ sutadharo nāma. Sutasannicayoti sutassa sannicayabhūto. Yathā hi sutaṃ hadayamañjūsāya sannicitaṃ silāyaṃ lekhā viya, suvaṇṇaghaṭe pakkhittasīhavasā viya ca ajjhosāya tiṭṭhati, ayaṃ sutasannicayo nāma. Dhātāti ṭhitā paguṇā. Ekaccassa hi uggahitaṃ buddhavacanaṃ dhātaṃ paguṇaṃ niccalitaṃ na hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte sajjhāyitvā saṃsanditvā samanuggāhitvā jānissāmīti vadati. Ekaccassa dhātaṃ paguṇaṃ bhavaṅgasotasadisaṃ hoti, asukasuttaṃ vā jātakaṃ vā kathehīti vutte uddharitvā tameva katheti. Taṃ sandhāya vuttaṃ ‘‘dhātā’’ti.
“闻法众多”谓广为听闻佛陀九分教法之义。所谓“闻法众多”即“闻”的根据、根基。彼若舍此所闻，离别佛法，则如破瓮流水不复存，无法安立讲诵一经或一本生死事迹，非“闻法众多”者。彼所闻之佛语，虽传授时距远久，若精心持守逾二三十年不灭，此谓“闻法众多”者。所谓“闻法之积集”，谬如铭刻于坚石如玉之记，似金罐中悬挂狮吼之羽毛，长久保存耐磨，此谓“闻法积集”。“积集”者即立存、成就。</br>佛语之根基立存。若有珍贵的佛语根本随时间流逝损坏，未能恒存，是不称为“根本持守者”。而有佛言传授三藏亚藏之法，层层符合时代且不灭，此为“根本持守者”。闻法丰富积聚，久远而不失，如铭于金石般永久，称为“闻法积集”。其根基坚固，如金石不坏，“根基”者也。若有时佛语主旨平稳不乱，虽说不佳之经，生死事迹等经传习次第完成，称妙利通达。或若某佛语主旨不同者，似是佛说实义，国土罕见，能依佛语分辨辨识，谓之“根基坚固”故。此意于“根基”二字。
Vacasā paricitāti suttadasaka-vaggadasaka-paṇṇāsadasakānaṃ vasena vācāya sajjhāyitā. Manasānupekkhitāti cittena anupekkhitā, yassa vācāya sajjhāyitaṃ buddhavacanaṃ manasā cintentassa tattha tattha pākaṭaṃ hoti. Mahādīpaṃ jāletvā ṭhitassa rūpagataṃ viya paññāyati. Taṃ sandhāya vuttaṃ – ‘‘vacasā paricitā manasānupekkhitā’’ti. Diṭṭhiyā suppaṭividdhāti atthato ca kāraṇato ca paññāya suppaṭividdhā. Parimaṇḍalehipadabyañjanehīti ettha padameva atthassa byañjanato padabyañjanaṃ, taṃ akkharapāripūriṃ katvā dasavidhabyañjanabuddhiyo aparihāpetvā vuttaṃ parimaṇḍalaṃ nāma hoti, evarūpehi padabyañjanehīti attho. Apica yo bhikkhu parisati dhammaṃ desento suttaṃ vā jātakaṃ vā nikkhapitvā aññaṃ upārambhakaraṃ suttaṃ āharati, tassa upamaṃ katheti, tadatthaṃ ohāreti, evamidaṃ gahetvā ettha khipanto ekapasseneva pariharanto kālaṃ ñatvā vuṭṭhahati. Nikkhittasuttaṃ pana nikkhattamattameva hoti, tassa kathā aparimaṇḍalā nāma hoti. Yo pana suttaṃ vā jātakaṃ vā nikkhipitvā bahi ekapadampi agantvā pāḷiyā anusandhiñca pubbāparañca amakkhento ācariyehi dinnanaye ṭhatvā tulikāya paricchindanto viya, gambhīramātikāya udakaṃ pesento viya, padaṃ koṭṭento sindhavājānīyo viya gacchati, tassa kathā parimaṇḍalā nāma hoti. Evarūpiṃ kathaṃ sandhāya – ‘‘parimaṇḍalehi padabyañjanehī’’ti vuttaṃ.
以言语亲近者，谓以话语为主干而逐节贯串之。心随意照者，即以心意观照，若所传讲之佛陀语句被心思维，即诸处明显显现。如燃大火，火中犹见其中所燃形象般而彰现。由此缘故谓之「以言语亲近，心随意照」。所示见解清楚明了，原因理亦彰显无疑。所谓「圆盘文字标记」，此处以单字为义标音标，构成词义之文字标记。此标记完成时，不损其十种文字附带之智。称为圆盘文字标记，即以上述形式文字图案之义。若有比库诵持法义，讲述经文或本生故事，而引用其他前导经文作为引子者，谓之有譬喻。于此舍置义理，迅速携带此义，只凭一目之速持守，了达时光而行。若所谓已引述之经文，则专称已引经文。其语义非圆盘者。若比库引用经文或本生故事，摘取其中，逐字不丢、逐音不失，反复咀嚼，恰似大师所授笔记，深厚持水，搅动江河，切割词句，如东印度大河奔流而行，此谓其话称圆盘文字标记。由此理解谓之「以圆盘文字标记」。
Anuppabandhehīti ettha yo bhikkhu dhammaṃ kathento suttaṃ vā jātakaṃ vā ārabhitvā āraddhakālato paṭṭhāya turitaturito araṇiṃ manthento viya, uṇhakhādanīyaṃ khādanto viya, pāḷiyā anusandhipubbāparesu gahitaṃ gahitameva aggahitaṃ aggahitameva ca katvā purāṇapaṇṇantaresu caramānaṃ godhaṃ uṭṭhapento viya tattha tattha paharanto osāpento ohāya gacchati. Yopi dhammaṃ kathento kālena sīghaṃ kālena dandhaṃ kālena mahāsaddaṃ kālena khuddakasaddaṃ karoti. Yathā petaggi kālena jalati, kālena nibbāyati, evameva idha petaggidhammakathiko nāma hoti, parisāya uṭṭhātukāmāya punappunaṃ ārabhati. Yopi kathento tattha tattha vitthāyati, nitthunanto kandanto viya katheti, imesaṃ sabbesampi kathā appabandhā nāma hoti. Yo pana suttaṃ ārabhitvā ācariyehi dinnanaye ṭhito acchinnadhāraṃ katvā nadīsotaṃ viya pavatteti, ākāsagaṅgato bhassamānaṃ udakaṃ viya nirantaraṃ kathaṃ pavatteti, tassa kathā anuppabandhā hoti. Taṃ sandhāya vuttaṃ ‘‘anuppabandhehī’’ti. Anusayasamugghātāyāti sattannaṃ anusayānaṃ samugghātatthāya. Evarūpenāti evarūpena bahussutena bhikkhunā tathārūpeneva bhikkhusatena bhikkhusahassena vā saṅghāṭikaṇṇena vā saṅghāṭikaṇṇaṃ, pallaṅkena vā pallaṅkaṃ āhacca nisinnena gosiṅgasālavanaṃ sobheyya. Iminā nayena sabbavāresu attho veditabbo.
所谓不起缠绕，即某比库讲法时，始于经文或本生，以初发心之勤奋，不住不眠，仿佛快步绕着火炮盘旋，或食热食，等于不断拾取前续文句，收聚成块，收成之日则谓之拔起，仿佛深藏之物掘开，频频击打，滚动拍打，不舍地前行。因此，讲法者有时速捷，有时迟缓，有时振声浩然，有时微声细语，如鬼火时燃时灭。如此讲法者称为鬼火讲法之人。为令诸众起身，不断复起旧法，反复启讲。又有讲者，处处展布其义，浩叹哭泣地说，如此诸讲法称为无缠绕。若以所开始经文，立于经师所授，于不断传承中，宛如断流之河水，宇宙星河常流行，而其说法维持不息者，谓此讲法为无缠绕。由此缘故称之“无缠绕”。所指者，七种习气被破除之意。如此有名学识比库，众数相似之比库，或数千人学众，持彼讲经讲法，坐铺坐榻，聚集佛寺讲堂中，依此法则，于彼处种种情形皆应明了解知。
§334
334. Paṭisallānaṃ assa ārāmoti paṭisallānārāmo. Paṭisallāne ratoti paṭisallānarato.
334.「寂静馆舍」谓具寂静之园林。乐于寂静则为寂静所乐。
§335
335.Sahassaṃlokānanti sahassaṃ lokadhātūnaṃ. Ettakañhi therassa dhuvasevanaṃ āvajjanapaṭibaddhaṃ, ākaṅkhamāno pana thero anekānipi cakkavāḷasahassāni voloketiyeva. Uparipāsādavaragatoti sattabhūmakassa vā navabhūmakassa vā pāsādavarassa upari gato. Sahassaṃ nemimaṇḍalānaṃ volokeyyāti pāsādapariveṇe nābhiyā patiṭṭhitānaṃ nemivaṭṭiyā nemivaṭṭiṃ āhacca ṭhitānaṃ nemimaṇḍalānaṃ sahassaṃ vātapānaṃ vivaritvā olokeyya, tassa nābhiyopi pākaṭā honti, arāpi arantarānipi nemiyopi. Evameva kho, āvusoti, āvuso, evaṃ ayampi dibbacakkhuko bhikkhu dibbena cakkhunā atikkantamānusakena sahassaṃ lokānaṃ voloketi. Tassa pāsāde ṭhitapurisassa cakkanābhiyo viya cakkavāḷasahasse sinerusahassaṃ pākaṭaṃ hoti. Arā viya dīpā pākaṭā honti. Arantarāni viya dīpaṭṭhitamanussā pākaṭā honti. Nemiyo viya cakkavāḷapabbatā pākaṭā honti.
335.“千界”谓千种世界法界。诚然，某长老若久住此，奋勉恭敬恒心不移，愿望充足时，即得见无数轮回界海数，犹见天宫上楼阁，高居七层或九层华楼之上。谓可观千层圆盘，楼阁为中心，盘绕诸圆圈。如那圆圈之风扬吹时散开，观诸圆盘之千重风环，中心诸环显现，诸其间界显然无疑。如此，朋友啊，此亦称有天眼之比库，当以神眼超越凡夫，观看千界之数。于是所立楼阁，比若千轮光环，犹见千轮光环中心明亮之眼。其间灯火明朗，人与灯火并现，诸光辉若群山环绕光轮。
§336
336.Āraññikoti samādiṇṇaaraññadhutaṅgo. Sesapadesupi eseva nayo.
336.「林中人」谓居森林中的沙门。于余诸地均如是法则。
§337
337.No ca saṃsādentīti na osādenti. Sahetukañhi sakāraṇaṃ katvā pañhaṃ pucchituṃ vissajjitumpi asakkonto saṃsādeti nāma. Evaṃ na karontīti attho. Pavattinī hotīti nadīsotodakaṃ viya pavattati.
337.「不咨询者」谓不求教问者。或因缘俱足，若不能方便提问，便不与人商讨解释，谓此不咨商。又谓起伏流动，若水流江河般流转。
§338
338.Yāyavihārasamāpattiyāti yāya lokiyāya vihārasamāpattiyā, yāya lokuttarāya vihārasamāpattiyā.
『游行住处之成就』者，谓世间行住处之成就与出世间行住处之成就。
§339
339.Sādhu sādhu sāriputtāti ayaṃ sādhukāro ānandattherassa dinno. Sāriputtattherena pana saddhiṃ bhagavā ālapati. Esa nayo sabbattha. Yathā taṃ ānandovāti yathā ānandova sammā byākaraṇamāno byākareyya, evaṃ byākataṃ ānandena attano anucchavikameva, ajjhāsayānurūpameva byākatanti attho. Ānandatthero hi attanāpi bahussuto, ajjhāsayopissa evaṃ hoti – ‘‘aho vata sāsane sabrahmacārī bahussutā bhaveyyu’’nti. Kasmā? Bahussutassa hi kappiyākappiyaṃ sāvajjānavajjaṃ, garukalahukaṃ satekicchātekicchaṃ pākaṭaṃ hoti. Bahussuto uggahitabuddhavacanaṃ āvajjitvā imasmiṃ ṭhāne sīlaṃ kathitaṃ, imasmiṃ samādhi, imasmiṃ vipassanā, imasmiṃ maggaphalanibbānānīti sīlassa āgataṭṭhāne sīlaṃ pūretvā, samādhissa āgataṭṭhāne samādhiṃ pūretvā vipassanāya āgataṭṭhāne vipassanāgabbhaṃ gaṇhāpetvā maggaṃ bhāvetvā phalaṃ sacchikaroti. Tasmā therassa evaṃ ajjhāsayo hoti – ‘‘aho vata sabrahmacārī ekaṃ vā dve vā tayo vā cattāro vā pañca vā nikāye uggahetvā āvajjantā sīlādīnaṃ āgataṭṭhānesu sīlādīni paripūretvā anukkamena maggaphalanibbānāni sacchikareyyu’’nti. Sesavāresupi eseva nayo.
339. “善哉，善哉，沙利子”是赞叹阿难长老修行善巧的语句。这里说的是阿难长老与世尊同处时，世尊与他交谈，此为普遍的指导。《如是我闻》中又说，阿难因自己学识渊博，心中常有此念：“啊！如法修习者能多闻多识真法啊！”为何有此念？因为多闻知识者，必将知道何为当作、何为不当作，何为持戒之重大、何为轻微、何为难事与易事，种种细微都清净明了。多闻者遵循佛陀所示正法，在此处讲法、论述戒律，在此处修习定，在此处修习观，在此处依止道果涅槃。多闻者在说戒律时，于戒律所在之处圆满戒律，定住处圆满定，观所依处着手修习观行，由此力量修道，证得果报涅槃。所以阿难长老有此心想：“啊！如法修习者，若能依次摄受一二三四五部戒，庄严圆满戒业境界，依次证得道果涅槃，成就果报啊！”若是余波余绪，亦有此理。
§340
340. Āyasmā hi revato jhānajjhāsayo jhānābhirato, tasmāssa evaṃ hoti – ‘‘aho vata sabrahmacārī ekikā nisīditvā kasiṇaparikammaṃ katvā aṭṭha samāpattiyo nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.
340. 尊者雷瓦达喜修禅定，勤于禅那，故称赞其曰：“啊！如法行者，若专心静坐一处，修习光点入定八种境界，禅那境界树立后，使观行增进，得见出世真谛。”尊者即如是解释。
§341
341. Āyasmā anuruddho dibbacakkhuko, tassa evaṃ hoti – ‘‘aho vata sabrahmacārī ālokaṃ vaḍḍhetvā dibbena cakkhunā anekesu cakkavāḷasahassesu cavamāne ca upapajjamāne ca satte disvā vaṭṭabhayena cittaṃ saṃvejetvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.
341. 尊者阿努儒达乃天眼通者，故称赞其曰：“啊！如法修行者，若于禅定中增广光明，以天眼观察众多天界中的生物，无论现前或去往，从容不怖，心生安稳，观慧增长，证得出世诸法。”尊者即如是说道。
§342
342. Āyasmā mahākassapo dhutavādo, tassa evaṃ hoti – ‘‘aho vata sabrahmacārī dhutavādā hutvā dhutaṅgānubhāvena paccayataṇhaṃ milāpetvā aparepi nānappakāre kilese dhunitvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.
342. 尊者大咖萨巴为净戒行说者，故称赞其曰：“啊！如法修者，已为净戒行说，借助净戒之功，以此调伏烦恼，断除渴爱烦恼，并净化其他种种染污，观慧增长，获证出世法门。”尊者即如是说。
§343
343. Āyasmā mahāmoggallāno samādhipāramiyā matthakaṃ patto, sukhumaṃ pana cittantaraṃ khandhantaraṃ dhātvantaraṃ āyatanantaraṃ jhānokkantikaṃ ārammaṇokkantikaṃ aṅgavavatthānaṃ ārammaṇavavatthānaṃ aṅgasaṅkanti ārammaṇasaṅkanti ekatovaḍḍhanaṃ ubhatovaḍḍhananti ābhidhammikadhammakathikasseva pākaṭaṃ. Anābhidhammiko hi dhammaṃ kathento – ‘‘ayaṃ sakavādo ayaṃ paravādo’’ti na jānāti. Sakavādaṃ dīpessāmīti paravādaṃ dīpeti, paravādaṃ dīpessāmīti sakavādaṃ dīpeti, dhammantaraṃ visaṃvādeti. Ābhidhammiko sakavādaṃ sakavādaniyāmeneva , paravādaṃ paravādaniyāmeneva dīpeti, dhammantaraṃ na visaṃvādeti. Tasmā therassa evaṃ hoti – ‘‘aho vata sabrahmacārī ābhidhammikā hutvā sukhumesu ṭhānesu ñāṇaṃ otāretvā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.
343. 尊者大摩嘎剌那专注于定力的圆满，是细致入微地涵盖心境、五蕴、六入、八识以及禅定断境和所缘之境，乃诸法细节之深入累积，其讲说阿毗达摩法义，犹如明显的阐明者。非阿毗达摩者讲法，折说为“这是假见，那是真见”而不知分辨；一说“真见”便称另外为假见，另一说“假见”又反指前说为真见，混乱实相。唯有阿毗达摩者，明分真假，断言真见即为真见，假见即为假见，不冒混乱颠倒。故尊者称：“啊！行者若为阿毗达摩学者，入诸微妙境界，获得慧解，修习观慧生起，定慧增长，证得超世间法。”尊者即如是论说。
§344
344. Āyasmā sāriputto paññāpāramiyā matthakaṃ patto, paññavāyeva ca cittaṃ attano vase vattetuṃ sakkoti, na duppañño. Duppañño hi uppannassa cittassa vase vattetvā ito cito ca vipphanditvāpi katipāheneva gihibhāvaṃ patvā anayabyasanaṃ pāpuṇāti. Tasmā therassa evaṃ hoti – ‘‘aho vata sabrahmacārī acittavasikā hutvā cittaṃ attano vase vattetvā sabbānassa visevitavipphanditāni bhañjitvā īsakampi bahi nikkhamituṃ adentā vipassanaṃ vaḍḍhetvā lokuttaradhammaṃ sacchikareyyu’’nti. Tasmā evaṃ byākāsi.
长老沙利子已得智慧波罗蜜，能够将心意牢固守住，不是愚痴之人。愚痴之人心意生时难以守持，且心意从此散乱，甚至偶尔陷于家住之相而堕入他恶趣。因此，长老云：『啊！众比库皆为专心修持之人，心意守于自身，能断除一切纷乱心所，断绝贪欲而不萌欲生出，增长正见，证得世间之外法。』长老如此为说。
§345
345.Sabbesaṃ vo, sāriputta, subhāsitaṃ pariyāyenāti sāriputta, yasmā saṅghārāmassa nāma bahussutabhikkhūhipi sobhanakāraṇaṃ atthi, jhānābhiratehipi, dibbacakkhukehipi, dhutavādehipi, ābhidhammikehipi, acittavasikehipi sobhanakāraṇaṃ atthi. Tasmā sabbesaṃ vo subhāsitaṃ pariyāyena, tena tena kāraṇena subhāsitameva, no dubbhāsitaṃ. Apica mamapi suṇāthāti apica mamapi vacanaṃ suṇātha. Na tāvāhaṃ imaṃ pallaṅkaṃ bhindissāmīti na tāva ahaṃ imaṃ caturaṅgavīriyaṃ adhiṭṭhāya ābhujitaṃ pallaṅkaṃ bhindissāmi, na mocessāmīti attho. Idaṃ kira bhagavā paripākagate ñāṇe rajjasiriṃ pahāya katābhinikkhamano anupubbena bodhimaṇḍaṃ āruyha caturaṅgavīriyaṃ adhiṭṭhāya aparājitapallaṅkaṃ ābhujitvā daḷhasamādāno hutvā nisinno tiṇṇaṃ mārānaṃ matthakaṃ bhinditvā paccūsasamaye dasasahassilokadhātuṃ unnādento sabbaññutaññāṇaṃ paṭivijjhi, taṃ attano mahābodhipallaṅkaṃ sandhāya evamāha. Apica pacchimaṃ janataṃ anukampamānopi paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. Passati hi bhagavā – ‘‘anāgate evaṃ ajjhāsayā kulaputtā iti paṭisañcikkhissanti, ‘bhagavā mahāgosiṅgasuttaṃ kathento idha, sāriputta, bhikkhu pacchābhattaṃ…pe… evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti āha, mayaṃ bhagavato ajjhāsayaṃ gaṇhissāmā’ti pacchābhattaṃ piṇḍapātapaṭikkantā caturaṅgavīriyaṃ adhiṭṭhāya daḷhasamādānā hutvā ‘arahattaṃ appatvā imaṃ pallaṅkaṃ na bhindissāmā’ti samaṇadhammaṃ kātabbaṃ maññissanti, te evaṃ paṭipannā katipāheneva jātijarāmaraṇassa antaṃ karissantī’’ti, imaṃ pacchimaṃ janataṃ anukampamāno paṭipattisāraṃ puthujjanakalyāṇakaṃ dassento evamāha. Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṃ sobheyyāti, sāriputta, evarūpena bhikkhunā nippariyāyeneva gosiṅgasālavanaṃ sobheyyāti yathānusandhināva desanaṃ niṭṭhapesīti.
沙利子啊，一切为你说者皆以精妙言语宣说；因众多比库皆为僧团中闻法多而具庄严，喜禅定，具天眼，悉亦洞达教义，熟习正法，能持心意，具庄严之因故。故为你讲此全是精妙言教，无有恶语。也请听我言，我无意摧毁此座，亦不想毁坏此四力所养座席，更不意放弃此座。这是世尊于圆满智慧时，弃去世俗富贵，渐次上升菩提所，具足四力安住于无敌处座，断灭三魔所缘痛苦，适时开显十万世界，通达一切诸法究竟大智，借此他如来座，宣说法义。并且，出于悲愍西方众生，示现修行要义而说法。世尊见言：『未来如来众子将依此意志修习，谓此座必生精进修持，诸比库后亦将此座庄严为佛净土之所在，我等将受此意志护持。』比库如是修行，少间断绝生老死苦之终。以上对西方众生悲愍示现修持要义如此说。比库以此座庄严犹如佛净土庄严，依次阐明讲说终止。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部注中
Mahāgosiṅgasuttavaṇṇanā niṭṭhitā. · 大果星伽经注释完毕。
3. Mahāgopālakasuttavaṇṇanā三、大牧牛者经注释
§346
346.Evaṃme sutanti mahāgopālakasuttaṃ. Tattha tisso kathā ekanāḷikā, caturassā, nisinnavattikāti. Tattha pāḷiṃ vatvā ekekapadassa atthakathanaṃ ekanāḷikā nāma. Apaṇḍitaṃ gopālakaṃ dassetvā, apaṇḍitaṃ bhikkhuṃ dassetvā, paṇḍitaṃ gopālakaṃ dassetvā, paṇḍitaṃ bhikkhuṃ dassetvāti catukkaṃ bandhitvā kathanaṃ caturassā nāma. Apaṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, apaṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ gopālakaṃ dassetvā pariyosānagamanaṃ, paṇḍitaṃ bhikkhuṃ dassetvā pariyosānagamananti ayaṃ nisinnavattikā nāma. Ayaṃ idha sabbācariyānaṃ āciṇṇā.
如此所闻谓为大牧者经。此中有三种叙述，亦名为单一管道、四方围坐。此处逐一就巴利语词意作解说，“单一管道”乃一条道路之义。牧者愚昧者示范，愚昧比库示范，智慧牧者示范，智慧比库示范，共四者，合成四方围坐之说。示范愚昧牧者终止论述，示范愚昧比库终结，智慧牧者示范终结，智慧比库示范终结，合称围坐。此为诸众修学者共遵之行。
Ekādasahi, bhikkhave, aṅgehīti ekādasahi aguṇakoṭṭhāsehi. Gogaṇanti gomaṇḍalaṃ. Pariharitunti pariggahetvā vicarituṃ. Phātiṃ kātunti vaḍḍhiṃ āpādetuṃ. Idhāti imasmiṃ loke. Na rūpaññū hotīti gaṇanato vā vaṇṇato vā rūpaṃ na jānāti. Gaṇanato na jānāti nāma attano gunnaṃ sataṃ vā sahassaṃ vāti saṅkhyaṃ na jānāti. So gāvīsu haṭāsu vā palātāsu vā gogaṇaṃ gaṇetvā, ajja ettikā na dissantīti dve tīṇi gāmantarāni vā aṭaviṃ vā vicaranto na pariyesati, aññesaṃ gāvīsu attano gogaṇaṃ paviṭṭhāsupi gogaṇaṃ gaṇetvā, ‘‘imā ettikā gāvo na amhāka’’nti yaṭṭhiyā pothetvā na nīharati, tassa naṭṭhā gāviyo naṭṭhāva honti. Paragāviyo gahetvā vicarantaṃ gosāmikā disvā, ‘‘ayaṃ ettakaṃ kālaṃ amhākaṃ dhenuṃ gaṇhātī’’ti tajjetvā attano gāviyo gahetvā gacchanti. Tassa gogaṇopi parihāyati, pañcagorasaparibhogatopi paribāhiro hoti. Vaṇṇato na jānāti nāma – ‘‘ettikā gāvo setā, ettikā rattā, ettikā kāḷā, ettikā kabarā ettikā nīlā’’ti na jānāti, so gāvīsu haṭāsu vā…pe… pañcagorasaparibhogatopi paribāhiro hoti.
十一者，谓十一中无能善者。牛群称为牛圈。围绕者谓围取探查之义。生长者谓令增长。此语意谓在此世界中。不识色者，谓辨色不明，识不清晰。识数者，谓不知自有百或千之数。彼牧者于牛群或羊群中计数，不识今日多少，游走于不同村庄丛林而不勤查探。将他人牛羊圈入，自家牛羊虽圈入亦不出圈。牵他人牛羊时，主人见之谓：此时间此牛归我牵领，遂携自牛同行，其牛圈失守，成为他人之牛，五头牛之用已外失守。若由色相不识，谓不知牛为白色、赤色、黑色、斑色、青色而常失守；为此五牛群失守，还算外失。
Na lakkhaṇakusalo hotīti gāvīnaṃ sarīre kataṃ dhanusattisūlādibhedaṃ lakkhaṇaṃ na jānāti , so gāvīsu haṭāsu vā palātāsu vā ajja asukalakkhaṇā ca asukalakkhaṇā ca gāvo na dissanti…pe… pañcagorasaparibhogatopi paribāhiro hoti.
不善于识别特征者，谓不晓牛体上风吹刺棘等标志。不识此者，于牛羊群中不明今日有不善特征牛羊出现，未能分辨故，使得五牛群失守及外失。
Na āsāṭikaṃ hāretāti gunnaṃ khāṇukaṇṭakādīhi pahaṭaṭṭhānesu vaṇo hoti. Tattha nīlamakkhikā aṇḍakāni pātenti, tesaṃ āsāṭikāti nāma. Tāni daṇḍena apanetvā bhesajjaṃ dātabbaṃ hoti. Bālo gopālako tathā na karoti, tena vuttaṃ – ‘‘na āsāṭikaṃ hāretā hotī’’ti. Tassa gunnaṃ vaṇā vaḍḍhanti, gambhīrā honti, pāṇakā kucchiṃ pavisanti, gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkonti. Tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati, ubhayesaṃ jīvitantarāyo hoti. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.
不除害虫者，谓权利在野树荫处有森林之害虫。此处青蜜蜂进入幼虫巢中产卵，谓之害虫。应以棍棒击退施药，对不识害虫之愚牧者，不能为是，故云“不除害虫”。害虫所令野林茂盛，野兽群出，牛群受苦，不得有足够食草饮水，牛奶损耗，生育下降，二者间生存受阻碍。此因害虫纷扰导致牛圈失守，五牛群失守及外失。
Na vaṇaṃ paṭicchādetā hotīti gunnaṃ vuttanayeneva sañjāto vaṇo bhesajjaṃ datvā vākena vā cīrakena vā bandhitvā paṭicchādetabbo hoti. Bālo gopālako tathā na karoti, athassa gunnaṃ vaṇehi yūsā paggharanti, tā aññamaññaṃ nighaṃsenti, tena aññesampi vaṇā jāyanti. Evaṃ gāvo gelaññābhibhūtā neva yāvadatthaṃ tiṇāni khādituṃ…pe… paribāhiro hoti.
非因欲遮蔽者，谓其性质。此即所说的受染者。给予药物，口中或用绳索系缚，须遮蔽之。愚痴牧牛者亦不如此。其用杂草破坏他人所诱之庄稼，彼此互相破坏，因而生诸毒瘴。正如牛群被癞病毒害，无法尽食草料，故而外在恶劣。
Na dhūmaṃ kattā hotīti antovasse ḍaṃsamakasādīnaṃ ussannakāle gogaṇe vajaṃ paviṭṭhe tattha tattha dhūmo kātabbo hoti, apaṇḍito gopālako taṃ na karoti. Gogaṇo sabbarattiṃ ḍaṃsādīhi upadduto niddaṃ alabhitvā punadivase araññe tattha tattha rukkhamūlādīsu nipajjitvā niddāyati, neva yāvadatthaṃ tiṇāni khādituṃ…pe… pañcagorasaparibhogatopi paribāhiro hoti.
非能除烟者，谓于阴雨季节蚊蝇盛时，枯草堆中当地应生烟。愚昧牧牛者不知此理。蚊蝇昼夜困扰，牛卧于野林树根处眠，不能尽食草料，且连五谷杂粮亦受影响，由此而生外在恶劣。
Na titthaṃ jānātīti titthaṃ samanti vā visamanti vā sagāhanti vā niggāhanti vā na jānāti, so atitthena gāviyo otāreti. Tāsaṃ visamatitthe pāsāṇādīni akkamantīnaṃ pādā bhijjanti, sagāhaṃ gambhīraṃ titthaṃ otiṇṇā kumbhīlādayo gāhā gaṇhanti. Ajja ettikā gāvo naṭṭhā, ajja ettikāti vattabbataṃ āpajjati. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.
非知场所者，谓牛不识或迷惑或争斗或相抓，不知道撤离访他处。于是，彼此争斗之处有石头等伤害脚部，争斗之深坑处有石器，牛群互相争夺觅食场所。若今日此处牛群不存在，明日此地则称无此地。由此，蚊蝇亦被驱逐，且连五谷杂粮亦受影响，外在恶劣生起。
Napītaṃ jānātīti pītampi apītampi na jānāti. Gopālakena hi ‘‘imāya gāviyā pītaṃ, imāya na pītaṃ, imāya pānīyatitthe okāso laddho, imāya na laddho’’ti evaṃ pītāpītaṃ jānitabbaṃ hoti. Ayaṃ pana divasabhāgaṃ araññe gogaṇaṃ rakkhitvā pānīyaṃ pāyessāmīti nadiṃ vā taḷākaṃ vā gahetvā gacchati. Tattha mahāusabhā ca anuusabhā ca balavagāviyo ca dubbalāni ceva mahallakāni ca gorūpāni siṅgehi vā phāsukāhi vā paharitvā attano okāsaṃ katvā ūruppamāṇaṃ udakaṃ pavisitvā yathākāmaṃ pivanti. Avasesā okāsaṃ alabhamānā tīre ṭhatvā kalalamissakaṃ udakaṃ pivanti, apītā eva vā honti. Atha ne gopālako piṭṭhiyaṃ paharitvā puna araññaṃ paveseti, tattha apītagāviyo pipāsāya sukkhamānā yāvadatthaṃ tiṇāni khādituṃ na sakkonti, tattha gunnaṃ khīraṃ chijjati, goṇānaṃ javo hāyati…pe… paribāhiro hoti.
不知饮水者，谓不能分辨饮用与不饮。牧牛者谓：「此水牛饮，此水牛不饮，此处饮水合适，此处不合适。」日间护守野林牛群后，携饮水往河流或池塘处。此处大水牛与雌牛、力牛及弱牛幼牛，经角与铁器等保护自己所处空间，饮水如意。未饮水者，立于岸边，喝浑浊水。牧牛者护卫后复入野林。未饮水之牛因渴难尽食草料，奶水减少，牛子劳累……种种皆生外在恶劣。
Na vīthiṃ jānātīti ‘‘ayaṃ maggo samo khemo, ayaṃ visamo sāsaṅko sappaṭibhayo’’ti na jānāti. So samaṃ khemaṃ maggaṃ vajjetvā gogaṇaṃ itaraṃ maggaṃ paṭipādeti, tattha gāvo sīhabyagghādīnaṃ gandhena coraparissayena vā abhibhūtā bhantamigasappaṭibhāgā gīvaṃ ukkhipitvā tiṭṭhanti, neva yāvadatthaṃ tiṇāni khādanti, na pānīyaṃ pivanti, tattha gunnaṃ khīraṃ chijjati…pe… paribāhiro hoti.
不知道路者，谓不明此路为平顺安全，此路为崎岖险阻。先择安稳道路，引牛行别道。牛被狮虎等猛兽气味和盗贼恐惧所逼，吐舌潜伏，不能尽食草料，不饮水，奶水减少……由此生外在恶劣。
Na gocarakusalo hotīti gopālakena hi gocarakusalena bhavitabbaṃ, pañcāhikavāro vā sattāhikavāro vā jānitabbo, ekadisāya gogaṇaṃ cāretvā punadivase tattha na cāretabbo. Mahatā hi gogaṇena ciṇṇaṭṭhānaṃ bheritalaṃ viya suddhaṃ hoti nittiṇaṃ, udakampi āluḷīyati. Tasmā pañcame vā sattame vā divase puna tattha cāretuṃ vaṭṭati, ettakena hi tiṇampi paṭiviruhati, udakampi pasīdati. Ayaṃ pana imaṃ pañcāhikavāraṃ vā sattāhikavāraṃ vā na jānāti, divase divase rakkhitaṭṭhāneyeva rakkhati. Athassa gogaṇo haritatiṇaṃ na labhati, sukkhatiṇaṃ khādanto kalalamissakaṃ udakaṃ pivati, tattha gunnaṃ khīraṃ chijjati…pe… paribāhiro hoti.
不善牧养者，牧牛者谓须知善养牛业，应五天或七天巡视，日间驱牛至某处次日不可驱牛至彼。广袤牧地如清洁地面，河水净洁。因此每五或七日需至彼地放牧，草生水净。如不知此五七日规律，牛日复一日聚居彼处。牛群无草饮水而干瘦。此生外在恶劣。
Anavasesadohī ca hotīti paṇḍitagopālakena yāva vacchakassa maṃsalohitaṃ saṇṭhāti, tāva ekaṃ dve thane ṭhapetvā sāvasesadohinā bhavitabbaṃ. Ayaṃ vacchakassa kiñci anavasesetvā duhati, khīrapako vaccho khīrapipāsāya sukkhati, saṇṭhātuṃ asakkonto kampamāno mātu purato patitvā kālaṅkaroti. Mātā puttakaṃ disvā, ‘‘mayhaṃ puttako attano mātukhīraṃ pātumpi na labhatī’’ti puttasokena na yāvadatthaṃ tiṇāni khādituṃ, na pānīyaṃ pātuṃ sakkoti, thanesu khīraṃ chijjati. Evamassa gogaṇopi parihāyati, pañcagorasatopi paribāhiro hoti.
所谓无畜舍心者，譬如牧童遇见幼犊出血受伤时，若未设立适当之处，悉心看护，便会导致幼犊受苦。此犊因无畜舍之处受苦，就如乳熟犊子为乳渴所苦，不能自行摄养；若受惊动，跌落于母前而受污秽。母犊见此，心忧子不获其乳，未能饮食，便不能得水饮用，犊子之乳汁于处所常被漏失。如此则牛犊群体亦因此而损伤，五牛群体皆见外散失。此即所谓无畜舍心造成损害。
Gunnaṃ pituṭṭhānaṃ karontīti gopitaro. Gāvo pariṇayanti yathāruciṃ gahetvā gacchantīti gopariṇāyakā. Na atirekapūjāyāti paṇḍito hi gopālako evarūpe usabhe atirekapūjāya pūjeti, paṇītaṃ gobhattaṃ deti, gandhapañcaṅgulikehi maṇḍeti, mālaṃ pilandheti, siṅge suvaṇṇarajatakosake ca dhāreti, rattiṃ dīpaṃ jāletvā celavitānassa heṭṭhā sayāpeti. Ayaṃ pana tato ekasakkārampi na karoti, usabhā atirekapūjaṃ alabhamānā gogaṇaṃ na rakkhanti, parissayaṃ na vārenti. Evamassa gogaṇo parihāyati, pañcagorasato paribāhiro hoti.
所谓善护牧牛者，是指养牛之人。牛以各自喜好为条件，自由选择而去，此即牧牛之长者。所谓不以过度盲目崇敬者，智者牧牛亦不会向公牛等施以盲目过度之崇拜，反而供养良好之牛饲，施以花香涂抹，用金银等宝饰其角夜间点灯，且以牛舍对其保护安身。牧牛人虽如此，却不会对牛群施以盲目盲从之礼敬，因若盲目崇敬，牛群则不被保护，牧场亦无法维持。因而牛群群体遭受损伤，五牛群外散失。
§347
347.Idhāti imasmiṃ sāsane. Na rūpaññū hotīti, ‘‘cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti evaṃ vuttarūpaṃ dvīhākārehi na jānāti gaṇanato vā samuṭṭhānato vā. Gaṇanato na jānāti nāma, ‘‘cakkhāyatanaṃ, sota-ghāna-jivhā-kāyāyatanaṃ, rūpa-sadda-gandha-rasa-phoṭṭhabbāyatanaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, kāyaviññatti, vacīviññatti, ākāsadhātu, āpodhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati, jaratā, rūpassa aniccatā, kabaḷīkāro āhāro’’ti evaṃ pāḷiyaṃ āgatā pañcavīsati rūpakoṭṭhāsāti na jānāti. Seyyathāpi so gopālako gaṇanato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. So gaṇanato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā rūpārūpaṃ pariggahetvā paccayaṃ sallakkhetvā lakkhaṇaṃ āropetvā kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti. So yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane sīlasamādhivipassanāmaggaphalanibbānehi na vaḍḍhati, yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ asekkhena sīlakkhandhena, asekkhena samādhi, paññā, vimutti, vimuttiñāṇadassanakkhandhenāti pañcahi dhammakkhandhehi paribāhiro hoti.
此处云“在此教法中”言，谓非识色根之理者，即说四大及其生色根等，不明二重含义及比算理，不能于集合处解其体性。所谓不知集合者，即不解眼、耳、鼻、舌、身、意根，色声香味触法等诸根境界，男女根、命根，身体识别，语识别，空界、水界，色之轻瞬柔软，有为、续行、老败、色无常、腐坏食物等二十五色类不明。譬如牧牛者不解色之理，智者亦然，不明识色根理，无法摄受色法，不能破除色与非色之别，难以施用此为修业之据。牧牛者因不解理，其牛群无法壮大，如此教法中之持戒、定、慧及其诸果亦难增长。正如牧牛者之牛群外散，持戒净信者五种法要亦受损散失。
Samuṭṭhānato na jānāti nāma, ‘‘ettakaṃ rūpaṃ ekasamuṭṭhānaṃ, ettakaṃ dvisamuṭṭhānaṃ, ettakaṃ tisamuṭṭhānaṃ, ettakaṃ catusamuṭṭhānaṃ, ettakaṃ na kutocisamuṭṭhātī’’ti na jānāti. Seyyathāpi so gopālako vaṇṇato gunnaṃ rūpaṃ na jānāti, tathūpamo ayaṃ bhikkhu. So samuṭṭhānato rūpaṃ ajānanto rūpaṃ pariggahetvā arūpaṃ vavatthapetvā…pe… paribāhiro hoti.
所谓不知集合者，谓不明色法何为一集合，二集合，三集合，四集合，或不确定集合。譬如牧牛者不明色之性理，智者亦如此。因不知集合理，不能摄受色法，破除色与非色之别。故此如牧牛者牛群外散，持戒者五法要亦受损散失。
Na lakkhaṇakusalo hotīti kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti evaṃ vuttaṃ kusalākusalaṃ kammaṃ paṇḍitabālalakkhaṇanti na jānāti. So evaṃ ajānanto bāle vajjetvā paṇḍite na sevati, bāle vajjetvā paṇḍite asevanto kappiyākappiyaṃ kusalākusalaṃ sāvajjānavajjaṃ garukalahukaṃ satekicchaatekicchaṃ kāraṇākāraṇaṃ na jānāti; taṃ ajānanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. So yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ imasmiṃ sāsane yathāvuttehi sīlādīhi na vaḍḍhati, gopālako viya ca pañcahi gorasehi pañcahi dhammakkhandhehi paribāhiro hoti.
所谓不擅于认识种业者，指愚痴对善恶业不解，愚者与智者以此分别善恶业，愚者不明业之善恶性。是故不与愚痴同役，为愚痴所役者亦不识善恶世间及戒戒律之分别，因无理解而作各种善恶业，识其轻重。不能以彼理为业之所因。正如牧牛者牛群不能壮大，依此教法之持戒等法亦不能增长。如牧牛者牛群受五种畜群外散之累，持戒、定、慧、解脱等五法亦外散不固。
Na āsāṭikaṃ hāretā hotīti uppannaṃ kāmavitakkanti evaṃ vutte kāmavitakkādike na vinodeti, so imaṃ akusalavitakkaṃ āsāṭikaṃ ahāretvā vitakkavasiko hutvā vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti, so yathā tassa gopālakassa…pe… paribāhiro hoti.
所谓不忆弃恶欲者，谓先起之恶欲念未被止息，如是恶欲念未灭，行者不能止息欲念之流转，亦不能调伏欲念之业处。正如牧牛者牛群遭五畜群散失，依此教法之五法亦尽外散。
Na vaṇaṃ paṭicchādetā hotīti cakkhunā rūpaṃ disvā nimittaggāhī hotītiādinā nayena sabbārammaṇesu nimittaṃ gaṇhanto yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādeti. So vivaṭadvāro vicaranto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.
未能遮盖林木者，譬如守护牛群的牧童，眼见树木之色，抓住其特征，以此规律占相，任凭他逡巡林间，却不能遮蔽树木，亦不能成就禁戒。他如一林中散开的门户，虽游行于修习之地，任其增广，终不可得……彼乃外在之人。
Na dhūmaṃ kattā hotīti so gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karoti, dhammakathaṃ vā sarabhaññaṃ vā upanisinnakathaṃ vā anumodanaṃ vā na karoti . Tato naṃ manussā bahussuto guṇavāti na jānanti, te guṇāguṇaṃ ajānantā catūhi paccayehi saṅgahaṃ na karonti . So paccayehi kilamamāno buddhavacanaṃ sajjhāyaṃ kātuṃ vattapaṭipattiṃ pūretuṃ kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.
未能如烟般施行者，如同牧童不作烟雾，修法禁戒之烟雾不显，无论法讲解、辩说或称赞皆不施行。故世人虽多闻而不识其美德，不知诸美德相互因缘而成，因而不加结合。彼因受缘障碍，不能读诵佛语，践行正法修习，执持修行之业处，虽欲增长，终不可得……彼乃外在之人。
Na titthaṃ jānātīti titthabhūte bahussutabhikkhū na upasaṅkamati, upasaṅkamanto, ‘‘idaṃ, bhante, byañjanaṃ kathaṃ ropetabbaṃ, imassa bhāsitassa ko attho, imasmiṃ ṭhāne pāḷi kiṃ vadeti, imasmiṃ ṭhāne attho kiṃ dīpetī’’ti evaṃ na paripucchati na paripañhati, na jānāpetīti attho. Tassa te evaṃ aparipucchato avivaṭañceva na vivaranti, bhājetvā na dassenti, anuttānīkatañca na uttānīkaronti, apākaṭaṃ na pākaṭaṃ karonti. Anekavihitesu ca kaṅkhāṭhāniyesu dhammesūti anekavidhāsu kaṅkhāsu ekaṃ kaṅkhampi na paṭivinodenti. Kaṅkhā eva hi kaṅkhāṭhāniyā dhammā nāma. Tattha ekaṃ kaṅkhampi na nīharantīti attho. So evaṃ bahussutatitthaṃ anupasaṅkamitvā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti. Yathā ca so gopālako titthaṃ na jānāti, evaṃ ayampi bhikkhu dhammatitthaṃ na jānāti, ajānanto avisaye pañhaṃ pucchati, abhidhammikaṃ upasaṅkamitvā kappiyākappiyaṃ pucchati, vinayadharaṃ upasaṅkamitvā rūpārūpaparicchedaṃ pucchati. Te avisaye puṭṭhā kathetuṃ na sakkonti, so attanā sakaṅkho kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.
不了解教义者，虽是多闻之比库，不近前请益：「尊者，此标记何义？此语所指为何？此处巴利语意为何？」如是无所追问，不询问，不研讨，故不明白。弟子未追问且不揭示，不分解不显露，亦未升扬非降抑，既不明了也不发表。在种种疑难不定之法上，不曾释疑。疑即为疑难法。彼未能消解一切疑惑，故意谓不明。彼如守护牛群之牧童，不近前教义所在，不知教义本质，彼比库亦然，不识教法本体，问诸不当与当，近观阿毗达摩，问戒律界限，不能在彼不相干处明辨说明。众弟子彼时亦不能陈说，彼亦不能自我执持业处增长……彼乃外在之人。
Na pītaṃ jānātīti yathā so gopālako pītāpītaṃ na jānāti, evaṃ dhammūpasañhitaṃ pāmojjaṃ na jānāti na labhati, savanamayaṃ puññakiriyavatthuṃ nissāya ānisaṃsaṃ na vindati, dhammassavanaggaṃ gantvā sakkaccaṃ na suṇāti, nisinno niddāyati, kathaṃ katheti, aññavihitako hoti, so sakkaccaṃ dhammaṃ asuṇanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.
不识饮食者，如牧童不识食之苦乐，亦不识由修行戒律所生之欢喜信心喜悦等功德境界，未能凭借闻法生起善业因缘，入手诸修习业处，耳不善闻，坐时梦睡，不知说法，表意相反，虽精勤修法，终不可得……彼乃外在之人。
Na vīthiṃ jānātīti so gopālako maggāmaggaṃ viya, – ‘‘ayaṃ lokiyo ayaṃ lokuttaro’’ti ariyaṃ aṭṭhaṅgikaṃ maggaṃ yathābhūtaṃ na pajānāti. Ajānanto lokiyamagge abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti…pe… paribāhiro hoti.
不了解路径行者，如牧童不知途径，八正道之圣行世俗与出世间差别，故迷于世俗正道，不能由此趋向出世间圣道，执持正法修行者亦然。虽勤修其路，终不可得……彼乃外在之人。
Na gocarakusalo hotīti so gopālako pañcāhikavāre sattāhikavāre viya cattāro satipaṭṭhāne , ‘‘ime lokiyā ime lokuttarā’’ti yathābhūtaṃ na pajānāti. Ajānanto sukhumaṭṭhānesu attano ñāṇaṃ carāpetvā lokiyasatipaṭṭhāne abhinivisitvā lokuttaraṃ nibbattetuṃ na sakkoti…pe… paribāhiro hoti.
未熟习境界者，如牧童不知四念处于世俗与出世间区别，虽近前密行，能观细境，然未了知其世俗本质，未能止于世俗念处，趋向出世间涅槃。虽于修法境界流转，不能成熟修行以证出世解脱，勤修业处，终不可得……彼乃外在之人。
Anavasesadohī ca hotīti paṭiggahaṇe mattaṃ ajānanto anavasesaṃ duhati. Niddesavāre panassa abhihaṭṭhuṃ pavārentīti abhiharitvā pavārenti. Ettha dve abhihārā vācābhihāro ca paccayābhihāro ca. Vācābhihāro nāma manussā bhikkhussa santikaṃ gantvā, ‘‘vadeyyātha, bhante, yenattho’’ti pavārenti. Paccayābhihāro nāma vatthādīni vā telaphāṇitādīni vā gahetvā bhikkhussa santikaṃ gantvā, ‘‘gaṇhatha, bhante, yāvatakena attho’’ti vadanti. Tatra bhikkhu mattaṃ na jānātīti bhikkhu tesu paccayesu pamāṇaṃ na jānāti, – ‘‘dāyakassa vaso veditabbo, deyyadhammassa vaso veditabbo, attano thāmo veditabbo’’ti rathavinīte vuttanayena pamāṇayuttaṃ aggahetvā yaṃ āharanti, taṃ sabbaṃ gaṇhātīti attho. Manussā vippaṭisārino na puna abhiharitvā pavārenti. So paccayehi kilamanto kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkoti…pe… paribāhiro hoti.
“无余、无垢者亦是。”此谓取受时，因无知而起，仅知无余烦恼。释义时，分别为称呼赐受之事予以言启。此中有二种言启，一为语启，一为因缘启。所谓语启，乃人至比库面前，言“请说，尊者，何为利益？”而启发也。所谓因缘启，乃取用布施物资，如衣物、药膏等，至比库所，言“请受用，尊者，至今利益此物。”此时，比库不知分量者，即其于此诸因缘不明，“施主应知服适分量，馈施法物应知稳重，自己所宜应知”的正轨语，如车轮之度量所示限定分量，悉皆取受之义也。若众僧反面不合，绝不语启。因此诸因缘堕于无别处，无法以此精进业处，故于外境则为隔离。
Te na atirekapūjāya pūjetā hotīti so gopālako mahāusabhe viya te there bhikkhū imāya āvi ceva raho ca mettāya kāyakammādikāya atirekapūjāya na pūjeti. Tato therā, – ‘‘ime amhesu garucittīkāraṃ na karontī’’ti navake bhikkhū dvīhi saṅgahehi na saṅgaṇhanti, na āmisasaṅgahena cīvarena vā pattena vā pattapariyāpannena vā vasanaṭṭhānena vā. Kilamante milāyantepi nappaṭijagganti. Pāḷiṃ vā aṭṭhakathaṃ vā dhammakathābandhaṃ vā guyhaganthaṃ vā na sikkhāpenti. Navakā therānaṃ santikā sabbaso ime dve saṅgahe alabhamānā imasmiṃ sāsane patiṭṭhātuṃ na sakkonti. Yathā tassa gopālakassa gogaṇo na vaḍḍhati, evaṃ sīlādīni na vaḍḍhanti. Yathā ca so gopālako pañcahi gorasehi paribāhiro hoti, evaṃ pañcahi dhammakkhandhehi paribāhirā honti. Sukkapakkho kaṇhapakkhe vuttavipallāsavasena yojetvā veditabboti.
他们非由过分崇敬而受尊，例如牧牛人在盛大集会时，即使诸长老比库来临及且隐处，应以慈心身行供养耶，并无过分供养。于是长老们谓：“这些新人不生起尊敬心”，为此新人自两团体不予集会，亦未以俗衣、衣带、袈裟及衣服处所服饰聚集。纵使彼此争论、冲突，亦不依止。无论巴利文、注疏、法论书、密藏均未能教授。新人长老无所适从，终究难于此教法中立足。如同牧群不增多，戒律等资粮亦不起增长。譬如牧牛人受五种牛役劳役之苦，诸法蕴亦同受五种负累之苦。故应知寒暖交替、昼夜变异有所违逆之象。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Mahāgopālakasuttavaṇṇanā niṭṭhitā. · 大牧牛者经注释完毕。
4. Cūḷagopālakasuttavaṇṇanā四、小牧牛者经注释
§350
350.Evaṃme sutanti cūḷagopālakasuttaṃ. Tattha ukkacelāyanti evaṃnāmake nagare. Tasmiṃ kira māpiyamāne rattiṃ gaṅgāsotato maccho thalaṃ patto. Manussā celāni telapātiyaṃ temetvā ukkā katvā macchaṃ gaṇhiṃsu. Nagare niṭṭhite tassa nāmaṃ karonte amhehi nagaraṭṭhānassa gahitadivase celukkāhi maccho gahitoti ukkacelā-tvevassa nāmaṃ akaṃsu. Bhikkhū āmantesīti yasmiṃ ṭhāne nisinnassa sabbā gaṅgā pākaṭā hutvā paññāyati, tādise vālikussade gaṅgātitthe sāyanhasamaye mahābhikkhusaṅghaparivuto nisīditvā mahāgaṅgaṃ paripuṇṇaṃ sandamānaṃ olokento, – ‘‘atthi nu kho imaṃ gaṅgaṃ nissāya koci pubbe vaḍḍhiparihāniṃ patto’’ti āvajjitvā, pubbe ekaṃ bālagopālakaṃ nissāya anekasatasahassā gogaṇā imissā gaṅgāya āvaṭṭe patitvā samuddameva paviṭṭhā, aparaṃ pana paṇḍitagopālakaṃ nissāya anekasatasahassagogaṇassa sotthi jātā vaḍḍhi jātā ārogyaṃ jātanti addasa. Disvā imaṃ kāraṇaṃ nissāya bhikkhūnaṃ dhammaṃ desessāmīti cintetvā bhikkhū āmantesi.
《小牧童经》即是如此所闻。其时，有名为乌卡车菈之城。彼时夜间，河流中鱼漂浮至河面。人捕鱼时，抹油封膛，挖掘河网捕鱼。城中居民于捕获日以举措著称，称此日为“捕鱼日”，人们即以此名号。比库问讯，说“在座各处皆见河水澄清”，此时傍晚时分，众大比库聚会于河岸，瞻望满河大河，问“过去是否曾以此河为依凭遭遇增损？”答曰：从前一牧童群聚成以数十万头牛群，各随河流成圈入海；另有一众智牧童群聚，数十万牛皆得生长健康。见此由此因缘，比库思惟欲广示法，遂启众比库。
Māgadhakoti magadharaṭṭhavāsī. Duppaññajātikoti nippaññasabhāvo dandho mahājaḷo. Asamavekkhitvāti asallakkhetvā anupadhāretvā. Patāresīti tāretuṃ ārabhi. Uttaraṃ tīraṃ suvidehānanti gaṅgāya orime tīre magadharaṭṭhaṃ, pārime tīre videharaṭṭhaṃ, gāvo magadharaṭṭhato videharaṭṭhaṃ netvā rakkhissāmīti uttaraṃ tīraṃ patāresi. Taṃ sandhāya vuttaṃ – ‘‘uttaraṃ tīraṃ suvidehāna’’nti. Āmaṇḍalikaṃ karitvāti maṇḍalikaṃ katvā. Anayabyasanaṃ āpajjiṃsūti avaḍḍhiṃ vināsaṃ pāpuṇiṃsu, mahāsamuddameva pavisiṃsu. Tena hi gopālakena gāvo otārentena gaṅgāya orimatīre samatitthañca visamatitthañca oloketabbaṃ assa, majjhe gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalāni sallakkhetabbāni assu. Tathā pārimatīre tīṇi cattāri titthāni, imasmā titthā bhaṭṭhā imaṃ titthaṃ gaṇhissanti, imasmā bhaṭṭhā imanti. Ayaṃ pana bālagopālako orimatīre gunnaṃ otaraṇatitthaṃ samaṃ vā visamaṃ vā anoloketvāva majjhe gaṅgāya gunnaṃ vissamaṭṭhānatthaṃ dve tīṇi vālikatthalānipi asallakkhetvāva paratīre cattāri pañca uttaraṇatitthāni asamavekkhitvāva atittheneva gāvo otāresi. Athassa mahāusabho javanasampannatāya ceva thāmasampannatāya ca tiriyaṃ gaṅgāya sotaṃ chetvā pārimaṃ tīraṃ patvā chinnataṭañceva kaṇṭakagumbagahanañca disvā, ‘‘dubbiniviṭṭhameta’’nti ñatvā dhuragga-patiṭṭhānokāsampi alabhitvā paṭinivatti. Gāvo mahāusabho nivatto mayampi nivattissāmāti nivattā. Mahato gogaṇassa nivattaṭṭhāne udakaṃ chijjitvā majjhe gaṅgāya āvaṭṭaṃ uṭṭhapesi. Gogaṇo āvaṭṭaṃ pavisitvā samuddameva patto. Ekopi goṇo arogo nāma nāhosi. Tenāha – ‘‘tattheva anayabyasanaṃ āpajjiṃsū’’ti.
所谓“摩揭陀”者，即居摩揭陀国土者。“愚钝者”即愚痴本性者，如大网笼罩者。“未察视”者，谓无有察视，无鉴别，弃护舍。“渡河”者，谓开始渡河向岸。所谓“北岸苏毗提”者，即河之某岸名。该岸为摩揭陀国，于河对岸为毗提罗国。牛群由摩揭陀越渡至毗提罗，守护该岸。故名为北岸苏毗提。其说为“北岸苏毗提”。“成圆环者”作圆环状。谓乘水流进退，牛群在此环绕。为防止牛群乱散，注视水流，标定两岸各三道渡河路。牛群所在地，渡口桥梁皆分明。此一愚钝牧童于北岸望水质，若水误差，牛即自行渡河。因该壮牛资性与牢固，当见沙洲、荆棘、洞穴，感觉甚难渡，遂知难行，转而回头。群牛徘徊不前，乃至牛群绕水川，最终入海。无一牛群是健康，故称“此处由误差而致死也。”
Akusalā imassa lokassāti idha loke khandhadhātāyatanesu akusalā achekā, paralokepi eseva nayo. Māradheyyaṃ vuccati tebhūmakadhammā. Amāradheyyaṃ nava lokuttaradhammā. Maccudheyyampi tebhūmakadhammāva. Amaccudheyyaṃ nava lokuttaradhammā. Tattha akusalā achekā. Vacanatthato pana mārassa dheyyaṃ māradheyyaṃ. Dheyyanti ṭhānaṃ vatthu nivāso gocaro. Maccudheyyepi eseva nayo. Tesanti tesaṃ evarūpānaṃ samaṇabrāhmaṇānaṃ, iminā cha satthāro dassitāti veditabbā.
此世间有不善法，谓人间蕴、界、处，有不善无数；彼他方世界亦是相同。谓诸地法，为魔障所制亦名“可制御处”；非魔障所制则为“不可制处”。生死流转亦如是，有制有不制。其间不善无数。言语义则，谓为魔之所制、所障碍之处。此处世间诸相，亦应知为如是等之沙门、婆罗门等所教导者，为正法授记者。
§351
351. Evaṃ kaṇhapakkhaṃ niṭṭhapetvā sukkapakkhaṃ dassento bhūtapubbaṃ, bhikkhavetiādimāha. Tattha balavagāvoti dantagoṇe ceva dhenuyo ca. Dammagāvoti dametabbagoṇe ceva avijātagāvo ca. Vacchatareti vacchabhāvaṃ taritvā ṭhite balavavacche. Vacchaketi dhenupake taruṇavacchake . Kisābalaketi appamaṃsalohite mandathāme. Tāvadeva jātakoti taṃdivase jātako. Mātugoravakena vuyhamānoti mātā purato purato huṃhunti goravaṃ katvā saññaṃ dadamānā urena udakaṃ chindamānā gacchati, vacchako tāya goravasaññāya dhenuyā vā urena chinnodakena gacchamāno ‘‘mātugoravakena vuyhamāno’’ti vuccati.
此《小黑夜大白昼经》讲述过去世情。彼中有牧童称为“强牧牛”，亦有母牛。“驯牛”者，即可被驯服牛，亦有野牛。词“断离”指牛群中年轻小牛在牛群中离别独立。指“犊牛”喻指年轻牛。称“黑强”者，意谓浑身黑色微光、柔软缓弱。谓该牲口生于某年，故名其年。母牛在前，呼唤牛群往前行，发牛嗥声，以示号令。犊牛因母牛呼唤追随，故名“随母牛行者”。
§352
352.Mārassasotaṃ chetvāti arahattamaggena mārassa taṇhāsotaṃ chetvā. Pāraṃ gatāti mahāusabhā nadīpāraṃ viya saṃsārapāraṃ nibbānaṃ gatā. Pāraṃ agamaṃsūti mahāusabhānaṃ pāraṅgatakkhaṇe gaṅgāya sotassa tayo koṭṭhāse atikkamma ṭhitā mahāusabhe pāraṃ patte disvā tesaṃ gatamaggaṃ paṭipajjitvā pāraṃ agamaṃsu. Pāraṃ gamissantīti catumaggavajjhānaṃ kilesānaṃ tayo koṭṭhāse khepetvā ṭhitā idāni arahattamaggena avasesaṃ taṇhāsotaṃ chetvā balavagāvo viya nadīpāraṃ saṃsārapāraṃ nibbānaṃ gamissantīti. Iminā nayena sabbavāresu attho veditabbo. Dhammānusārino, saddhānusārinoti ime dve paṭhamamaggasamaṅgino.
断除魔流，谓阿拉汉向彼岸断尽魔生之渴爱之流。彼岸往至，如大水牛渡河广袤河对岸，如度过轮回彼岸至宁静涅槃。谓大水牛越彼岸时，渡江处水流三道相逾越而立，见大水牛越彼岸，依其往路而行，遂跨彼岸而至。谓今将去彼岸，腹磨灭累垢、五盖如灭三道水流而立，现以阿拉汉境界断尽渴爱之流，犹如劲牛渡河、过轮回彼岸而至涅槃。由此引领，诸凡事理皆可了知。善于顺法，信心相随者，此为初道同类者。
Jānatāti sabbadhamme jānantena buddhena. Suppakāsitoti sukathito. Vivaṭanti vivaritaṃ. Amatadvāranti ariyamaggo. Nibbānapattiyāti tadatthāya vivaṭaṃ. Vinaḷīkatanti vigatamānanaḷaṃ kataṃ. Khemaṃ patthethāti kattukamyatāchandena arahattaṃ patthetha, kattukāmā nibbattetukāmā hothāti attho. ‘‘Patta’tthā’’tipi pāṭho. Evarūpaṃ satthāraṃ labhitvā tumhe pattāyeva nāmāti attho. Sesaṃ sabbattha uttānameva. Bhagavā pana yathānusandhināva desanaṃ niṭṭhapesīti.
所谓「知」是通达一切法者，谓由佛陀悉知之意。所谓「宣说」谓善言之意。所谓「展开」谓明确展开述说。所谓「无死门」谓圣道也。所谓「涅槃到达」者，乃浄灭之所故言展开。所谓「除去烦恼」者，谓割断贪欲等烦恼。所谓「得安乐」者，意指遂得阿拉汉圣果。『所得』有三种读法。如是得师者，尔后必得阿拉汉名目。余义俱显而出。世尊则随缘详加说明。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Cūḷagopālakasuttavaṇṇanā niṭṭhitā. · 《小牛倌经》注释完毕。
5. Cūḷasaccakasuttavaṇṇanā五、《小萨吒咖经》注释
§353
353.Evaṃme sutanti cūḷasaccakasuttaṃ. Tattha mahāvane kūṭāgārasālāyanti mahāvanaṃ nāma sayaṃjātaṃ aropimaṃ saparicchedaṃ mahantaṃ vanaṃ. Kapilavatthusāmantā pana mahāvanaṃ himavantena saha ekābaddhaṃ aparicchedaṃ hutvā mahāsamuddaṃ āhacca ṭhitaṃ. Idaṃ tādisaṃ na hoti. Saparicchedaṃ mahantaṃ vananti mahāvanaṃ. Kūṭāgārasālā pana mahāvanaṃ nissāya kate ārāme kūṭāgāraṃ antokatvā haṃsavaṭṭakacchannena katā sabbākārasampannā buddhassa bhagavato gandhakuṭi veditabbā.
如是闻者，谓为小实者经。于彼大林中有柱室庙堂，名曰大林，是自生者。迦毗罗卫之西大林，与喜马拉雅山相连，未围绕构成广袤原野，临于大海之滨立定。此非非如此者。谓广袤林者即大林也。柱室庙堂乃凭大林所建之寺庙，顶盖以天鹅羽毛覆盖，备具各方形制，应知此即佛世尊香舍利所在之堂。
Saccakonigaṇṭhaputtoti pubbe kira eko nigaṇṭho ca nigaṇṭhī ca pañca pañca vādasatāni uggahetvā, vādaṃ āropessāmāti jambudīpe vicarantā vesāliyaṃ samāgatā. Licchavirājāno disvā, – ‘‘tvaṃ ko, tvaṃ kā’’ti pucchiṃsu. Nigaṇṭho – ‘‘ahaṃ vādaṃ āropessāmīti jambudīpe vicarāmī’’ti āha. Nigaṇṭhīpi tathā āha. Licchavino, ‘‘idheva aññamaññaṃ vādaṃ āropethā’’ti āhaṃsu. Nigaṇṭhī attanā uggahitāni pañcavādasatāni pucchi, nigaṇṭho kathesi. Nigaṇṭhena pucchitepi nigaṇṭhī kathesiyeva. Ekassapi na jayo, na parājayo, ubho samasamāva ahesuṃ. Licchavino, – ‘‘tumhe ubhopi samasamā āhiṇḍitvā kiṃ karissatha, idheva vasathā’’ti gehaṃ datvā baliṃ paṭṭhapesuṃ. Tesaṃ saṃvāsamanvāya catasso dhītaro jātā, – ekā saccā nāma, ekā lolā nāma, ekā paṭācārā nāma, ekā ācāravatī nāma. Tāpi paṇḍitāva ahesuṃ, mātāpitūhi uggahitāni pañca pañca vādasatāni uggahesuṃ. Tā vayapattā mātāpitaro avocuṃ – ‘‘amhākaṃ ammā kule dārikā nāma hiraññasuvaṇṇādīni datvā kulagharaṃ pesitapubbā nāma natthi. Yo pana agāriko tāsaṃ vādaṃ maddituṃ sakkoti, tassa pādaparicārikā honti. Yo pabbajito tāsaṃ maddituṃ sakkoti, tassa santike pabbajanti. Tumhe kiṃ karissathā’’ti? Mayampi evameva karissāmāti. Catassopi paribbājikavesaṃ gahetvā, ‘‘ayaṃ jambudīpo nāma jambuyā paññāyatī’’ti jambusākhaṃ gahetvā cārikaṃ pakkamiṃsu. Yaṃ gāmaṃ pāpuṇanti, tassa dvāre paṃsupuñje vā vālikapuñje vā jambudhajaṃ ṭhapetvā, – ‘‘yo vādaṃ āropetuṃ sakkoti, so imaṃ maddatū’’ti vatvā gāmaṃ pavisanti. Evaṃ gāmena gāmaṃ vicarantiyo sāvatthiṃ pāpuṇitvā tatheva gāmadvāre jambudhajaṃ ṭhapetvā sampattamanussānaṃ ārocetvā antonagaraṃ paviṭṭhā.
诚实苦行子，昔有一苦行者与一苦行女共带五百论争宿集，游行于占婆地聚会于婆罗阇城。理查比国王见之，问曰：「尔为谁，尔为何？」苦行者答：「吾欲召开论争，故游行占婆地。」苦行女亦如是答。理查比人曰：「尔辈今日彼此召开论争。」苦行女问诸已集五论宗派，苦行者答之。苦行女亦答已问之事。无一胜无一败，二者平等。理查比人曰：「尔二者若生怨怼，安当何为？我辈尊奉住宅。」于是施舍宅舍，立四女儿，一名诚实，一名轻慢，一名迁流，一名讲义。且为智者，母父建五百论争宗门。乃年迈父母告曰：「我等族中女儿以金银珠宝送出嫁宅前无有。彼非归家者，难以承受尔等论争。凡出家者能呈助，乃归其身边出家。尔将何处应为？」曰：「我亦将如此而为。」四人披舍衣，取占婆地枝束，起行游行。至村落，设置树枝垛环村门曰：「能发动论争者可进助。」如是村落逐村往行。最终入婆罗阇城，通告诸族人财产禀告。市内安顿。
Tena samayena bhagavā sāvatthiṃ nissāya jetavane viharati. Athāyasmā sāriputto gilāne pucchanto ajaggitaṭṭhānaṃ jagganto attano kiccamahantatāya aññehi bhikkhūhi divātaraṃ gāmaṃ piṇḍāya pavisanto gāmadvāre jambudhajaṃ disvā, – ‘‘kimida’’nti dārake pucchi. Te tamatthaṃ ārocesuṃ. Tena hi maddathāti. Na sakkoma, bhante, bhāyāmāti. ‘‘Kumārā mā bhāyatha, ‘kena amhākaṃ jambudhajo maddāpito’ti vutte, buddhasāvakena sāriputtattherena maddāpito, vādaṃ āropetukāmā jetavane therassa santikaṃ gacchathāti vadeyyāthā’’ti āha. Te therassa vacanaṃ sutvā jambudhajaṃ madditvā chaḍḍesuṃ. Thero piṇḍāya caritvā vihāraṃ gato. Paribbājikāpi gāmato nikkhamitvā, ‘‘amhākaṃ dhajo kena maddāpito’’ti pucchiṃsu. Dārakā tamatthaṃ ārocesuṃ. Paribbājikā puna gāmaṃ pavisitvā ekekaṃ vīthiṃ gahetvā, – ‘‘buddhasāvako kira sāriputto nāma amhehi saddhiṃ vādaṃ karissati, sotukāmā nikkhamathā’’ti ārocesuṃ. Mahājano nikkhami, tena saddhiṃ paribbājikā jetavanaṃ agamiṃsu.
当时世尊住婆罗阇城堤陀竹林。弟子沙利子因病问，行走为求施食事务，途中见村口树枝垛，问儿童「此为何物？」答曰：「树枝垛也。」谓「不能也，大德。」曰：「幼儿勿恐，‘何人足以启我论争’时，佛弟子沙利子乃能启发，欲发动论争故入堤陀老翁处」可如此说。得闻长老言，儿童皆释疑弃垛。长老行施食还至居所。游方者亦离村，复入村各持一街，谓：「有佛弟子沙利子当与我等同议，欲听消息入村。」众人大众出，游方者共赴堤陀老翁处。
Thero – ‘‘amhākaṃ vasanaṭṭhāne mātugāmassa āgamanaṃ nāma aphāsuka’’nti vihāramajjhe nisīdi. Paribbājikāyo gantvā theraṃ pucchiṃsu – ‘‘tumhehi amhākaṃ dhajo maddāpito’’ti? Āma, mayā maddāpitoti. Mayaṃ tumhehi saddhiṃ vādaṃ karissāmāti. Sādhu karotha, kassa pucchā kassa vissajjanaṃ hotūti? Pucchā nāma amhākaṃ pattā, tumhe pana mātugāmā nāma paṭhamaṃ pucchathāti āha. Tā catassopi catūsu disāsu ṭhatvā mātāpitūnaṃ santike uggahitaṃ vādasahassaṃ pucchiṃsu. Thero khaggena kumudanāḷaṃ chindanto viya pucchitaṃ pucchitaṃ nijjaṭaṃ niggaṇṭhiṃ katvā kathesi, kathetvā puna pucchathāti āha. Ettakameva, bhante, mayaṃ jānāmāti. Thero āha – ‘‘tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, ahaṃ pana ekaṃ yeva pañhaṃ pucchissāmi, taṃ tumhe kathethā’’ti. Tā therassa visayaṃ disvā, ‘‘pucchatha, bhante, byākarissāmā’’ti vattuṃ nāsakkhiṃsu. ‘‘Vada, bhante, jānamānā byākarissāmā’’ti puna āhaṃsu.
长老自称：「吾在住所乡里母村来者，称啰啰语人也。」坐中静俯。游方者往问：「汝等谁人造我族垛乎？」曰：「是我令其起。」对曰：「我等将同你议论。」请问谁问谁答？问者谓「我曾起垛，尔母村初问。」四者于四方立，向父母问千论争标题。长老如以爪斩金莲花，斩断提问，如彼截断予以答复，复问后续问题曰：「唯此而已，大德，吾等悉知。」长老曰：「尔众千论中，我仅一问，尔须答之。」见其意旨，众曰：「请问，大德，必详尽答。」
Thero ayaṃ pana kulaputte pabbājetvā paṭhamaṃ sikkhāpetabbapañhoti vatvā, – ‘‘ekaṃ nāma ki’’nti pucchi. Tā neva antaṃ, na koṭiṃ addasaṃsu. Thero kathethāti āha. Na passāma, bhanteti. Tumhehi vādasahassaṃ pucchitaṃ mayā kathitaṃ, mayhaṃ tumhe ekaṃ pañhampi kathetuṃ na sakkotha, evaṃ sante kassa jayo kassa parājayoti? Tumhākaṃ, bhante, jayo, amhākaṃ parājayoti. Idāni kiṃ karissathāti? Tā mātāpitūhi vuttavacanaṃ ārocetvā, ‘‘tumhākaṃ santike pabbajissāmā’’ti āhaṃsu. Tumhe mātugāmā nāma amhākaṃ santike pabbajituṃ na vaṭṭati, amhākaṃ pana sāsanaṃ gahetvā bhikkhuniupassayaṃ gantvā pabbajathāti. Tā sādhūti therassa sāsanaṃ gahetvā bhikkhunisaṅghassa santikaṃ gantvā pabbajiṃsu. Pabbajitā ca pana appamattā ātāpiniyo hutvā nacirasseva arahattaṃ pāpuṇiṃsu.
这位长老曾为王子出家，起初他说“应当提出第一条应该修学的问题”，有人问“叫什么名字？”然而他们既未看到尽头，也未见数量之极限。长老说“请你们说说吧”。我不曾见过，尊者说。即便你们问了一千问，我所说的你们也不能将一问讲清楚。既然如此，究竟谁是胜利者，谁是失败者呢？尊者你们是胜利者，我们是失败者。现在将作何打算？他们将父母所言告知，父母说“我们将为你们出家”。他们说“你们母亲乡的确不能让我们接近，应当承受我们的教法，亲近比库尼僧团，出家修行”。他们说“好”，于是领受了长老的教法，去了比库尼僧团而出家。出家后勤勉精进，保持精进，不久便得阿拉汉果。
Ayaṃ saccako tāsaṃ catunnampi kaniṭṭhabhātiko. Tāhi catūhipi uttaritarapañño, mātāpitūnampi santikā vādasahassaṃ, tato bahutarañca bāhirasamayaṃ uggahetvā katthaci agantvā rājadārake sippaṃ sikkhāpento tattheva vesāliyaṃ vasati, paññāya atipūritattā kucchi me bhijjeyyāti bhīto ayapaṭṭena kucchiṃ parikkhipitvā carati, imaṃ sandhāya vuttaṃ ‘‘saccako nigaṇṭhaputto’’ti.
这位真诚者是他们中弟子中最小的弟弟。凭借他这四人为最聪明，能够比父母们更好地辩论，时常外出到某地，向国王贵族们学习技艺，他住在韦萨离城，因智慧充足，害怕箭矢射中自己，因而带着箭矢四处走动。正是基于此缘故，有人称他“真诚无党派者”。
Bhassappavādakoti bhassaṃ vuccati kathāmaggo, taṃ pavadati kathetīti bhassappavādako. Paṇḍitavādoti ahaṃ paṇḍitoti evaṃ vādo. Sādhusammato bahujanassāti yaṃ yaṃ nakkhattacārena ādisati, taṃ taṃ yebhuyyena tatheva hoti, tasmā ayaṃ sādhuladdhiko bhaddakoti evaṃ sammato mahājanassa. Vādena vādaṃ samāraddhoti kathāmaggena dosaṃ āropito. Āyasmā assajīti sāriputtattherassa ācariyo assajitthero. Jaṅghāvihāraṃ anucaṅkamamānoti tato tato licchavirājagehato taṃ taṃ gehaṃ gamanatthāya anucaṅkamamāno. Yenāyasmā assaji tenupasaṅkamīti kasmā upasaṅkami? Samayajānanatthaṃ.
所谓辩论者，是说辩说的开端，是说讲辩的专长。能论辩者，是指自称有智慧的辩论者。被大众公认的，是指被许多星相者样样验证无误，因而这位真诚者被广大民众视为求得善果者。用辩论挑起论战，被人讥责为“言语之争者”。尊者阿沙基是此处所说的沙利子长老的老师。正在漫步于腿归处时，因为要往各自家中，行走于利戈那王城之间。因要生时机而往见尊者阿沙基。
Evaṃ kirassa ahosi – ‘‘ahaṃ ‘samaṇassa gotamassa vādaṃ āropessāmī’ti āhiṇḍāmi, ‘samayaṃ panassa na jānāmī’ti na āropesiṃ. Parassa hi samayaṃ ñatvā āropito vādo svāropito nāma hoti. Ayaṃ pana samaṇassa gotamassa sāvako paññāyati assajitthero ; so attano satthu samaye kovido, etāhaṃ pucchitvā kathaṃ patiṭṭhāpetvā samaṇassa gotamassa vādaṃ āropessāmī’’ti. Tasmā upasaṅkami. Vinetīti kathaṃ vineti, kathaṃ sikkhāpetīti pucchati. Thero pana yasmā dukkhanti vutte upārambhassa okāso hoti, maggaphalānipi pariyāyena dukkhanti āgatāni, ayañca dukkhanti vutte theraṃ puccheyya – ‘‘bho assaji, kimatthaṃ tumhe pabbajitā’’ti. Tato ‘‘maggaphalatthāyā’’ti vutte, – ‘‘nayidaṃ, bho assaji, tumhākaṃ sāsanaṃ nāma, mahāāghātanaṃ nāmetaṃ, nirayussado nāmesa, natthi tumhākaṃ sukhāsā, uṭṭhāyuṭṭhāya dukkhameva jirāpentā āhiṇḍathā’’ti dosaṃ āropeyya, tasmā paravādissa pariyāyakathaṃ kātuṃ na vaṭṭati. Yathā esa appatiṭṭho hoti, evamassa nippariyāyakathaṃ kathessāmīti cintetvā, ‘‘rūpaṃ, bhikkhave, anicca’’nti imaṃ aniccānattavaseneva kathaṃ katheti. Dussutanti sotuṃ ayuttaṃ.
事件是这样发生的：我对别人说“我将向尊者果德玛提出指责”，但对方说“不，我不知道时机”，没有提出。别人有了适当时机再提出指责，才叫真正的自己施加指责。这位果德玛的弟子阿沙基极其聪慧，晓得自己老师时机，将被提问如何应答与确立果德玛指责时机，于是前来接近。修习礼仪是如何？问道。在痛苦此事被提时，有机会开始辩论，而痛苦集灭道之因果已传入心头，同样称痛苦已来。若此时有人问长老“尊者阿沙基，你为何出家？”回答“为了道果之缘”。回答后，又会被辩责“你们教法可是巨大的毁灭，是地狱之威吓，没有快乐之由。你们起身修行，仅是苦难衰败的惹祸者啊”，施加责难，因此不能回避批评。正如他未曾颠倒异说，我将为此运用辩论法说明。示现“色无常”的义理，指示“种种无常之相”，听闻即为难事。
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354.Santhāgāreti rājakulānaṃ atthānusāsanasanthāgārasālāyaṃ. Yena te licchavī tenupasaṅkamīti evaṃ kirassa ahosi – ‘‘ahaṃ pubbe samayaṃ ajānanabhāvena samaṇassa gotamassa vādaṃ na āropesiṃ, idāni panassa mahāsāvakena kathitaṃ samayaṃ jānāmi, ime ca mama antevāsikā pañcasatā licchavī sannipatitā. Etehi saddhiṃ gantvā samaṇassa gotamassa vādaṃ āropessāmī’’ti tasmā upasaṅkami. Ñātaññatarenāti ñātesu abhiññātesu pañcavaggiyattheresu aññatarena. Patiṭṭhitanti yathā tena patiṭṭhitaṃ. Sace evaṃ patiṭṭhissati, atha pana aññadeva vakkhati, tatra mayā kiṃ sakkā kātunti idāneva piṭṭhiṃ parivattento āha. Ākaḍḍheyyāti attano abhimukhaṃ kaḍḍheyya. Parikaḍḍheyyāti purato paṭipaṇāmeyya. Samparikaḍḍheyyāti kālena ākaḍḍheyya, kālena parikaḍḍheyya. Soṇḍikākilañjanti surāghare piṭṭhakilañjaṃ. Soṇḍikādhuttoti surādhutto. Vālaṃ kaṇṇe gahetvāti surāparissāvanatthavikaṃ dhovitukāmo kasaṭanidhunanatthaṃ ubhosu kaṇṇesu gahetvā. Odhuneyyāti adhomukhaṃ katvā dhuneyya. Niddhuneyyāti uddhaṃmukhaṃ katvā dhuneyya. Nipphoṭeyyāti punappunaṃ papphoṭeyya. Sāṇadhovikaṃ nāmāti ettha manussā sāṇasāṭakakaraṇatthaṃ sāṇavāke gahetvā muṭṭhiṃ muṭṭhiṃ bandhitvā udake pakkhipanti. Te tatiyadivase suṭṭhu kilinnā honti. Atha manussā ambilayāgusurādīni ādāya tattha gantvā sāṇamuṭṭhiṃ gahetvā, dakkhiṇato vāmato sammukhā cāti tīsu phalakesu sakiṃ dakkhiṇaphalake, sakiṃ vāmaphalake, sakiṃ sammukhaphalake paharantā ambilayāgusurādīni bhuñjantā pivantā khādantā dhovanti. Mahantā kīḷā hoti. Rañño nāgo taṃ kīḷaṃ disvā gambhīraṃ udakaṃ anupavisitvā soṇḍāya udakaṃ gahetvā sakiṃ kumbhe sakiṃ piṭṭhiyaṃ sakiṃ ubhosu passesu sakiṃ antarasatthiyaṃ pakkhipanto kīḷittha. Tadupādāya taṃ kīḷitajātaṃ sāṇadhovikaṃ nāma vuccati , taṃ sandhāya vuttaṃ – ‘‘sāṇadhovikaṃ nāma kīḷitajātaṃ kīḷatī’’ti. Kiṃ so bhavamāno saccako nigaṇṭhaputto, yo bhagavato vādaṃ āropessatīti yo saccako nigaṇṭhaputto bhagavato vādaṃ āropessati, so kiṃ bhavamāno kiṃ yakkho bhavamāno udāhu indo, udāhu brahmā bhavamāno bhagavato vādaṃ āropessati? Na hi sakkā pakatimanussena bhagavato vādaṃ āropetunti ayamettha adhippāyo.
第三五四条。贵族们的审理庭院，称为施恩议事大厅。正是利戈那人前来造访，事情经过是这样的：我先前无知，未曾提出尊者果德玛的指责。现在随着这位大弟子得知那个时刻，并有大约五百利戈那人会合，我将与他们一同前往，提出尊者果德玛的指责，因此前往。这里称为亲属之地方，指依止父系家族的五个长老中其一。确立所谓依止之法。若确定了，则另有人说，凭我之力能做什么呢？于是环视场面，心想“应当自我约束”，“自我约束”，即将自己前进；“前进”，则顺时而行；“时节约束”，则或时约束，或时前行。剃度仪式包含清净仪式。称啜酒损污。用罐盛酒水涂抹于头部。剪剃头发。称为剪头秃。将酒罐的口分别掀开，清洗作用。反复浇洒水。执抓罐口，将牛奶、水果、花卉如虎杖果奉献，祭祀三面台、二面台、正面台，三方为南、西、北方。大祭祀指的是此戏法。国王如龙看到此戏法，便行至水中，向三面、两面、双面祭台投掷净水，以玩弄该戏法。基于此戏法称为净水戏法，说到“净水戏法因戏法而成”。这究竟是什么？他们问此为真诚无党派者真相无附者【即彼人名】，若其是指控尊者的话，他究竟具何来历，是天神，是梵天，或恶鬼吗？他岂能以普通人之姿，指控世尊？此事不容设想。
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355.Tena kho pana samayenāti yasmiṃ samaye saccako ārāmaṃ pāvisi, tasmiṃ. Kismiṃ pana samaye pāvisīti? Mahāmajjhanhikasamaye. Kasmā pana tasmiṃ samaye caṅkamantīti? Paṇītabhojanapaccayassa thinamiddhassa vinodanatthaṃ. Divāpadhānikā vā te. Tādisānañhi pacchābhattaṃ caṅkamitvā nhatvā sarīraṃ utuṃ gaṇhāpetvā nisajja samaṇadhammaṃ karontānaṃ cittaṃ ekaggaṃ hoti. Yena te bhikkhūti so kira kuhiṃ samaṇo gotamoti pariveṇato pariveṇaṃ gantvā pucchitvā pavisissāmīti vilokento araññe hatthī viya caṅkame caṅkamamāne paṃsukūlikabhikkhū disvā tesaṃ santikaṃ agamāsi. Taṃ sandhāya, ‘‘yena te bhikkhū’’tiādi vuttaṃ. Kahaṃnu kho, bhoti katarasmiṃ āvāse vā maṇḍape vāti attho. Esa, aggivessana, bhagavāti tadā kira bhagavā paccūsakāle mahākaruṇā samāpattiṃ samāpajjitvā dasasahassacakkavāḷe sabbaññutaññāṇajālaṃ pattharitvā bodhaneyyasattaṃ olokento addasa – ‘‘sve saccako nigaṇṭhaputto mahatiṃ licchaviparisaṃ gahetvā mama vādaṃ āropetukāmo āgamissatī’’ti. Tasmā pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivāro vesāliyaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto mahāparisāya nisīdituṃ sukhaṭṭhāne nisīdissāmīti gandhakuṭiṃ apavisitvā mahāvane aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. Te bhikkhū bhagavato vattaṃ dassetvā āgatā, saccakena puṭṭhā dūre nisinnaṃ bhagavantaṃ dassentā, ‘‘esa aggivessana bhagavā’’ti āhaṃsu.
第三五五条。此时，真诚者进入一座园林。为何此时进入园林？在大雨时间。何以大雨时也在园中散步？为对具足因缘的正午饭后嗜睡进行安抚。那是雨季，应当食后午睡。此类人在饭后散步，顶着寒气、沐浴阴凉，身心欢悦而坐，专心于修禅修。当时讲说“这些比库们是谁？是谁的弟子？”有人经过林间，见熊象散步如行，见剃发比库，前来接近这些比库。这是依据所闻而叙述的。尊者阿沙基是前往前方探视。大家都称呼他为“先燃火者”、“世尊”。那时世尊于傍晚极大悲心示现殊胜成就，以智慧之网照明十万法轮，应当觉悟世尊，见到他说：“真诚无党派者已聚集了大量利戈那，欲来指控我说法。”因而起身，带领比库僧团往韦萨离乞食，乞食后辞别众多弟子，寻找一安乐之处，入一林中，某树下安坐。这些比库展现世尊之迹象，前来见世尊，向远处坐着的世尊指说“这就是先燃火者世尊”。
Mahatiyā licchaviparisāya saddhinti heṭṭhā pañcamattehi licchavisatehi parivutoti vuttaṃ. Te etassa antevāsikāyeva, antovesāliyaṃ pana saccako pañcamattāni licchavirājasatāni gahetvā, ‘‘vādatthiko bhagavantaṃ upasaṅkamanto’’ti sutvā dvinnaṃ paṇḍitānaṃ kathāsallāpaṃ sossāmāti yebhuyyena manussā nikkhantā, evaṃ sā parisā mahatī aparicchinnagaṇanā ahosi. Taṃ sandhāyetaṃ vuttaṃ. Añjaliṃ paṇāmetvāti ete ubhatopakkhikā, te evaṃ cintesuṃ – ‘‘sace no micchādiṭṭhikā codessanti, ‘kasmā tumhe samaṇaṃ gotamaṃ vanditthā’ti, tesaṃ, ‘kiṃ añjalimattakaraṇenapi vanditaṃ hotī’ti vakkhāma. Sace no sammādiṭṭhikā codessanti, ‘kasmā bhagavantaṃ na vanditthā’ti, ‘kiṃ sīsena bhūmiṃ paharanteneva vanditaṃ hoti, nanu añjalikammampi vandanā evā’ti vakkhāmā’’ti. Nāma gottanti, bho gotama, ahaṃ asukassa putto datto nāma mitto nāma idha āgatoti vadantā nāmaṃ sāventi nāma. Bho gotama, ahaṃ vāsiṭṭho nāma kaccāno nāma idha āgatoti vadantā gottaṃ sāventi nāma. Ete kira daliddā jiṇṇakulaputtā parisamajjhe nāmagottavasena pākaṭā bhavissāmāti evaṃ akaṃsu. Ye pana tuṇhībhūtā nisīdiṃsu, te kerāṭikā ceva andhabālā ca. Tattha kerāṭikā, ‘‘ekaṃ dve kathāsallāpe karonto vissāsiko hoti, atha vissāse sati ekaṃ dve bhikkhā adātuṃ na yutta’’nti tato attānaṃ mocentā tuṇhī nisīdanti. Andhabālā aññāṇatāyeva avakkhittamattikāpiṇḍo viya yattha katthaci tuṇhībhūtā nisīdanti.
据说，贤俱卢族的伟大聚会中，信徒大约有五分之一是贤俱卢族本身。这些信徒多是该族的乡邻，而贤俱卢族中的比库则只是在乡内就近往来。他们从五分之一的贤俱卢王子手中获得了认可，传说他们听闻“前往世尊处以辩论求教”为由，听取二人间的学者讨论，随后众多凡人纷纷出席。如此盛大的聚会人数众多，不可计数。对此，有人提出疑问。这时二方持异议者都怀着敬礼之心。双方各自思忖：若对方持邪见责难我们为何供养沙门果德玛，我们则回应说“仅以合掌礼敬，果德玛岂非受礼之尊？”若对方持正见责难我们为何不敬供世尊，我们则答以“敬礼就如顶礼土地，何须更有？”名讳便是他们尊称：曰“果德玛，我是不受苦者之子，名为达多，是友”，或曰“我名瓦希多，是比库，名为卡扎诺，亦是友”。如此陈述，意在证明这些穷苦老人出身之幼子，实为世间所知的名号与族类。那些隐居独处者，则被视为愚昧之人。在此，愚顽者常言“彼此论辩时，信奉者常有一二，不宜送出一二比库”，遂放弃论路，静坐。愚昧者因无知陷于盲目，就如破布团般，某处静坐隐居。
§356
356.Kiñcideva desanti kañci okāsaṃ kiñci kāraṇaṃ, athassa bhagavā pañhapucchane ussāhaṃ janento āha – puccha, aggivessana, yadākaṅkhasīti. Tassattho – ‘‘puccha yadi ākaṅkhasi, na me pañhavissajjane bhāro atthi’’. Atha vā ‘‘puccha yaṃ ākaṅkhasi, sabbaṃ te vissajjessāmī’’ti sabbaññupavāraṇaṃ pavāresi asādhāraṇaṃ paccekabuddhaaggasāvamahāsāvakehi. Te hi yadākaṅkhasīti na vadanti, sutvā vedissāmāti vadanti. Buddhā pana ‘‘pucchāvuso, yadākaṅkhasī’’ti (saṃ. ni. 1.237) vā, ‘‘puccha, mahārāja, yadākaṅkhasī’’ti (dī. ni. 1.162) vā,
第三百五十六章 有人提出某种场合或理由，世尊因而在答问时启发热忱，鼓励提问，谓曰：“请问吧，阿耆婆，当你有所欲望之时。”回答为：“问吧，若你心有所求，我不以多言而负担。”亦或曰：“问吧，你所欲之事，我必悉数赐予。”如是极尽闡明者，乃对诸特殊独觉佛、声闻长者而宣示。彼等虽未明言“我有所欲”，但听闻往后当知。佛亦言：“问吧，朋友，当你有所欲求”，或曰：“问吧，大王，当你有所欲。”
‘‘Puccha vāsava maṃ pañhaṃ, yaṃ kiñci manasicchasi;
“问吧，瓦萨瓦，我将回答你心中所有所愿望之事；
Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ iti. (dī. ni. 2.356) vā,
对于你的每一个问题，我必给你确切的答案。”（为《长部尼柯耶》第2卷第356节所载）
‘‘Tena hi tvaṃ, bhikkhu, sake āsane nisīditvā puccha yadākaṅkhasī’’ti (ma. ni. 3.85) vā,
“因此，比库，你应坐在正座上，问你所欲之事。”（《中部尼柯耶》第3卷第85节云）
‘‘Bāvarissa ca tuyhaṃ vā, sabbesaṃ sabbasaṃsayaṃ;
“诸事皆穷尽，所有疑惑全无；
Katāvakāsā pucchavho, yaṃ kiñci manasicchathā’’ti. (su. ni. 1036) vā,
『进行询问』者，谓何者为随心所欲。
‘‘Puccha maṃ sabhiya pañhaṃ, yaṃ kiñci manasicchasi;
『请问我具足疑问者，何者为汝心所思；』
Tassa tasseva pañhassa, ahaṃ antaṃ karomi te’’ iti. (su. ni. 517) vā –
『我为彼各疑问作终结，』云云。
Tesaṃ tesaṃ yakkhanarindadevasamaṇabrāhmaṇaparibbājakānaṃ sabbaññupavāraṇaṃ pavārenti. Anacchariyañcetaṃ, yaṃ bhagavā buddhabhūmiṃ patvā etaṃ pavāraṇaṃ pavāreyya. Yo bodhisattabhūmiyaṃ padesañāṇepi ṭhito
各类如夜叉、罗剎、人间天、比库、婆罗门及游方者等，皆公开彼问，毫不奇怪。因世尊入道场后必发此公开问，住在菩萨地也应如此。
‘‘Koṇḍañña pañhāni viyākarohi,
『阇难迦，释疑；』
Yācanti taṃ isayo sādhurūpā;
『诸天尊者请求此善法。』
Koṇḍañña eso manujesu dhammo,
堪达那者，此乃人间法，
Yaṃ vuddhamāgacchati esa bhāro’’ti. (jā. 2.17.60) –
此如增益而至之重负也。
Evaṃ sakkādīnaṃ atthāya isīhi yācito
如此，为守护天众诸天之益，尊者祈请说：
‘‘Katāvakāsā pucchantu bhonto,
『汝等当问，诸位尊者，
Yaṃ kiñci pañhaṃ manasābhipatthitaṃ;
凡心中所起一切疑问，
Ahañhi taṃ taṃ vo viyākarissaṃ,
我今为汝分别说明，』
Ñatvā sayaṃ lokamimaṃ parañcā’’ti. (jā. 2.17.61);
『自知此现世与来世已断』。
Evaṃ sarabhaṅgakāle, sambhavajātake ca sakalajambudīpaṃ tikkhattuṃ vicaritvā pañhānaṃ antakaraṃ adisvā suciratena brāhmaṇena pañhaṃ puṭṭho okāse kārite, jātiyā sattavasso rathikāyaṃ paṃsuṃ kīḷanto pallaṅkaṃ ābhujitvā antaravīthiyaṃ nisinnova –
于是，在刚刚出生的时期，经历了《生经》中各种情景，周游整个三界大陆之后，施主巴拉摩长老被庄严明了的婆罗门遇见，他提出问题，在适当时候问道：一位七年前出生的车夫孩子，在沙地上玩耍后，把铺盖摇晃干净，然后仿佛坐在庭院之中——
‘‘Taggha te ahamakkhissaṃ, yathāpi kusalo tathā;
『我会忠实地告诉你，就如同有技巧者一样；
Rājā ca kho taṃ jānāti, yadi kāhati vā na vā’’ti. (jā. 1.16.172) –
国王也知道，无论他是否说出真相。』
Sabbaññupavāraṇaṃ pavāresi.
以此具足的一切条件完全揭示出来。
Evaṃ bhagavatā sabbaññupavāraṇāya pavāritāya attamano pañhaṃ pucchanto, ‘‘kathaṃ pana, bho gotamā’’tiādimāha.
于是世尊在此全有具足的揭示中亲自提出核心之问：『那么，尊敬的果德玛，你如何说呢？』等语。
Athassa bhagavā, ‘‘passatha, bho, aññaṃ sāvakena kathitaṃ, aññaṃ satthā katheti, nanu mayā paṭikacceva vuttaṃ, ‘sace tathā patiṭṭhissati, yathāssa sāvakena patiṭṭhitaṃ, evāhaṃ vādaṃ āropessāmī’ti. Ayaṃ pana aññameva katheti, tattha kiṃ mayā sakkā kātu’’nti evaṃ nigaṇṭhassa vacanokāso mā hotūti heṭṭhā assajittherena kathitaniyāmeneva kathento, evaṃ kho ahaṃ, aggivessanātiādimāha. Upamā maṃ, bho gotama, paṭibhātīti, bho gotama, mayhaṃ ekā upamā upaṭṭhāti, āharāmi taṃ upamanti vadati. Paṭibhātu taṃ, aggivessanāti upaṭṭhātu te, aggivessana, āhara taṃ upamaṃ visatthoti bhagavā avoca. Balakaraṇīyāti bāhubalena kattabbā kasivāṇijjādikā kammantā. Rūpattāyaṃ purisapuggaloti rūpaṃ attā assāti rūpattā, rūpaṃ attāti gahetvā ṭhitapuggalaṃ dīpeti. Rūpe patiṭṭhāyāti tasmiṃ attāti gahitarūpe patiṭṭhahitvā. Puññaṃ vā apuññaṃ vā pasavatīti kusalaṃ vā akusalaṃ vā paṭilabhati. Vedanattādīsupi eseva nayo. Iminā kiṃ dīpeti? Ime pañcakkhandhā imesaṃ sattānaṃ pathavī viya patiṭṭhā, te imesu pañcasu khandhesu patiṭṭhāya kusalākusalakammaṃ nāma āyūhanti. Tumhe evarūpaṃ vijjamānameva attānaṃ paṭisedhento pañcakkhandhā anattāti dīpethāti ativiya sakāraṇaṃ katvā upamaṃ āhari. Iminā ca nigaṇṭhena āhaṭaopammaṃ niyatameva , sabbaññubuddhato añño tassa kathaṃ chinditvā vāde dosaṃ dātuṃ samattho nāma natthi. Duvidhā hi puggalā buddhaveneyyā ca sāvakaveneyyā ca. Sāvakaveneyye sāvakāpi vinenti buddhāpi. Buddhaveneyye pana sāvakā vinetuṃ na sakkonti, buddhāva vinenti. Ayampi nigaṇṭho buddhaveneyyo, tasmā etassa vādaṃ chinditvā añño dosaṃ dātuṃ samattho nāma natthi. Tenassa bhagavā sayameva vāde dosadassanatthaṃ nanu tvaṃ, aggivessanātiādimāha.
当时世尊说：“汝可看，尊者中有人说了不同的法师所说的话，这里面确实有我曾明确讲过的：‘如果真理（法）如同他弟子所立之理，我亦将提出这样的论断。’但这只是另有所指，他却说‘我能做什么呢？’这样的话语不能被视为释迦牟尼的教导。这下文由长老阿萨吉谈及，正如我们所说的。世尊又说：‘哥达摩，比库中有人以此为喻，称自己比喻为火焰。火焰应以力量燃烧，就像煤炭、商人之业等行为。‘色取体’指人身是以色法为自体，用色法作为自我而发光。‘色取住’谓于所取色身安立自我。当得善或不善果报时，感受及后诸法亦同理。‘焉以为喻’者：五蕴如大地为众生之所依存，五蕴中业力聚集，形成善恶所行。若你们知此而否认五蕴无我，犹如举出不恰当的喻喻示。于是，反对者用侮辱之喻来比照世尊。因佛智大光明，无他人能破坏其正见，故他们不能以谬论破坏教法。众生分为二种：对佛尊者尊敬者与对比库尊敬者。对比库尊敬者，连比库都能责罚也能责罚佛。对佛尊敬者，弟子不能谴责，仅佛能责之。此处反对者是对佛尊敬者，故以谬论攻击世尊言教毫无成效。于此，世尊对阿耆耶·阿吉维萨纳等作此说明。
Atha nigaṇṭho cintesi – ‘‘ativiya samaṇo gotamo mama vādaṃ patiṭṭhapeti, sace upari koci doso bhavissati, mamaṃ ekakaṃyeva niggaṇhissati. Handāhaṃ imaṃ vādaṃ mahājanassāpi matthake pakkhipāmī’’ti, tasmā evamāha – ahampi, bho gotama, evaṃ vadāmi rūpaṃ me attā…pe… viññāṇaṃ me attāti, ayañca mahatī janatāti. Bhagavā pana nigaṇṭhato sataguṇenapi sahassaguṇenapi satasahassaguṇenapi vādīvarataro, tasmā cintesi – ‘‘ayaṃ nigaṇṭho attānaṃ mocetvā mahājanassa matthake vādaṃ pakkhipati, nāssa attānaṃ mocetuṃ dassāmi, mahājanato nivattetvā ekakaṃyeva naṃ niggaṇhissāmī’’ti. Atha naṃ kiñhi te, aggivessanātiādimāha. Tassattho – nāyaṃ janatā mama vādaṃ āropetuṃ āgatā, tvaṃyeva sakalaṃ vesāliṃ saṃvaṭṭitvā mama vādaṃ āropetuṃ āgato, tasmā tvaṃ sakameva vādaṃ niveṭhehi, mā mahājanassa matthake pakkhipasīti. So paṭijānanto ahañhi, bho gotamātiādimāha.
于是反对者内心思惟：“这位尊者哥达摩坚定维护我的论断，若有我之过失，则仅我独自承受。明日我将把此说传布于大众之间。”因此他说：“我也如此断言，色身是我之自体……乃至识亦是我自己的。这是众人广泛接受的理见。”世尊虽具一百、一千乃至百千倍的雄辩，但他想：“此反对者会放下自己，向大众提出主张，既然不能让我放弃自己，我也不让他独自承担责任。”于是对他说了一些话，阿耆耶等复回答。世尊说：“这不是众人来诬陷我，而是你自己在整个沙威城挑起对我的论断。所以你应自行撤回论断，不要在大众前传播。”他承诺道：“我承认此说。”
§357
357. Iti bhagavā nigaṇṭhassa vādaṃ patiṭṭhapetvā, tena hi, aggivessanāti pucchaṃ ārabhi. Tattha tena hīti kāraṇatthe nipāto. Yasmā tvaṃ pañcakkhandhe attato paṭijānāsi, tasmāti attho. Sakasmiṃ vijiteti attano raṭṭhe. Ghātetāyaṃ vā ghātetunti ghātārahaṃ ghātetabbayuttakaṃ ghātetuṃ . Jāpetāyaṃ vā jāpetunti dhanajānirahaṃ jāpetabbayuttaṃ jāpetuṃ jiṇṇadhanaṃ kātuṃ. Pabbājetāyaṃ vā pabbājetunti sakaraṭṭhato pabbājanārahaṃ pabbājetuṃ, nīharituṃ. Vattituñca arahatīti vattati ceva vattituñca arahati. Vattituṃ yuttoti dīpeti. Iti nigaṇṭho attano vādabhedanatthaṃ āhaṭakāraṇameva attano māraṇatthāya āvudhaṃ tikhiṇaṃ karonto viya visesetvā dīpeti, yathā taṃ bālo. Evaṃ me rūpaṃ hotūti mama rūpaṃ evaṃvidhaṃ hotu, pāsādikaṃ abhirūpaṃ alaṅkatappaṭiyattaṃ suvaṇṇatoraṇaṃ viya susajjitacittapaṭo viya ca manāpadassananti. Evaṃ me rūpaṃmā ahosīti mama rūpaṃ evaṃvidhaṃ mā hotu, dubbaṇṇaṃ dussaṇṭhitaṃ valitapalitaṃ tilakasamākiṇṇanti.
第357问世尊为反对者辩护，故由反对者提问。此处‘因为你已自知五蕴是我的’，此为问因。‘有所归属’即己土。‘杀’意为杀生者必杀之者，本意为必须杀。‘焚’为富家者必然焚毁年老财富。‘出家’为本人故出家者应被开除。‘行’及‘阿拉汉’的‘适行’皆谓应该行持，此即‘指出’之义。反对者自断言并辩论，是为自己殊死而作，犹如愚者。如此描绘我的色身，应如宫殿般庄严美丽，有如金门锦帐，又若心之显现。若不是如此，则我的色身必相反，凹凸不平，醜陋难见，如涂抹脏污的脸。
Tuṇhī ahosīti nigaṇṭho imasmiṃ ṭhāne viraddhabhāvaṃ ñatvā, ‘‘samaṇo gotamo mama vādaṃ bhindanatthāya kāraṇaṃ āhari, ahaṃ bālatāya tameva visesetvā dīpesiṃ, idāni naṭṭhomhi, sace vattatīti vakkhāmi, ime rājāno uṭṭhahitvā, ‘aggivessana, tvaṃ mama rūpe vaso vattatīti vadasi, yadi te rūpe vaso vattati, kasmā tvaṃ yathā ime licchavirājāno tāvatiṃsadevasadisehi attabhāvehi virocanti abhirūpā pāsādikā, evaṃ na virocasī’ti. Sace na vattatīti vakkhāmi, samaṇo gotamo uṭṭhahitvā, ‘aggivessana, tvaṃ pubbe vattati me rūpasmiṃ vasoti vatvā idāni paṭikkhipasī’ti vādaṃ āropessati. Iti vattatīti vuttepi eko doso, na vattatīti vuttepi eko doso’’ti tuṇhī ahosi. Dutiyampi bhagavā pucchi, dutiyampi tuṇhī ahosi. Yasmā pana yāvatatiyaṃ bhagavatā pucchite abyākarontassa sattadhā muddhā phalati, buddhā ca nāma sattānaṃyeva atthāya kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramīnaṃ pūritattā sattesu balavaanuddayā honti. Tasmā yāvatatiyaṃ apucchitvā atha kho bhagavā saccakaṃ nigaṇṭhaputtaṃ etadavoca – etaṃ ‘‘byākarohī dānī’’tiādivacanaṃ avoca.
反对者知此地生疏，内心想：“此沙门哥达摩为维护我的论断，若真有过错，将仅由我独自承担。明日我将将此说置于大众眼前。”于是他如此说：“色身是我之体……”世尊虽有一千倍至亿万个辩才，仍想：“此人既执著己见，将道理传大众前，不肯放弃，我不能让他摆脱，且不使他承受责任。”世尊开始提问第二问，反对者知道了。因世尊所问皆指向未决之理，故反问七次，佛陀教导众生数以千万计，四无量劫积累度诸波罗蜜，使他们具足力量。由此，当问尽时，世尊告知诚实的反对者：“这即‘自我宣示、乐于布施’等诸行。”
Tattha sahadhammikanti sahetukaṃ sakāraṇaṃ. Vajiraṃ pāṇimhi assāti vajirapāṇi. Yakkhoti na yo vā so vā yakkho, sakko devarājāti veditabbo. Ādittanti aggivaṇṇaṃ. Sampajjalitanti suṭṭhu pajjalitaṃ. Sajotibhūtanti samantato jotibhūtaṃ, ekaggijālabhūtanti attho. Ṭhito hotīti mahantaṃ sīsaṃ, kandalamakulasadisā dāṭhā, bhayānakāni akkhināsādīnīti evaṃ virūparūpaṃ māpetvā ṭhito. Kasmā panesa āgatoti? Diṭṭhivissajjāpanatthaṃ. Apica, ‘‘ahañceva kho pana dhammaṃ deseyyaṃ, pare ca me na ājāneyyu’’nti evaṃ dhammadesanāya appossukkabhāvaṃ āpanne bhagavati sakko mahābrahmunā saddhiṃ āgantvā, ‘‘bhagavā dhammaṃ desetha, tumhākaṃ āṇāya avattamāne mayaṃ vattāpessāma, tumhākaṃ dhammacakkaṃ hotu, amhākaṃ āṇācakka’’nti paṭiññamakāsi. Tasmā ‘‘ajja saccakaṃ tāsetvā pañhaṃ vissajjāpessāmī’’ti āgato.
其时“并行者”意指同因缘之义。‘闪电之手’意谓手如闪电一般的人。‘夜叉’非凡鬼怪之一种，应从天帝萨咖来理解。‘火焰’颜色。“光亮”谓完全光明，“焚烧”谓四面燃烧，“一心火光”意指火光统一集中。‘站立’谓高大头颅，恐怖的眼睛等形成畸形怪状。问： ‘此人来为何？’回答是为了破除邪见。且说：“我虽有法，而人不懂我法。”此时火天与大梵天及天人一同来请世尊：“世尊，请说法，依你的教理我们将遵行，使你的法轮转，成为我们众生之法轮。”故世尊说：“今天我去找诚士，释放疑问。”
Bhagavāceva passati, saccako ca nigaṇṭhaputtoti yadi hi taṃ aññepi passeyyuṃ. Taṃ kāraṇaṃ agaru assa, ‘‘samaṇo gotamo saccakaṃ attano vāde anotarantaṃ ñatvā yakkhaṃ āvāhetvā dassesi, tato saccako bhayena kathesī’’ti vadeyyuṃ. Tasmā bhagavā ceva passati saccako ca. Tassa taṃ disvāva sakalasarīrato sedā mucciṃsu, antokucchi viparivattamānā mahāravaṃ ravi. So ‘‘aññepi nu kho passantī’’ti olokento kassaci lomahaṃsamattampi na addasa. Tato – ‘‘idaṃ bhayaṃ mameva uppannaṃ. Sacāhaṃ yakkhoti vakkhāmi, ‘kiṃ tuyhameva akkhīni atthi, tvameva yakkhaṃ passasi, paṭhamaṃ yakkhaṃ adisvā samaṇena gotamena vādasaṅghāṭe khittova yakkhaṃ passasī’ti vadeyyu’’nti cintetvā – ‘‘na dāni me idha aññaṃ paṭisaraṇaṃ atthi, aññatra samaṇā gotamā’’ti maññamāno, atha kho saccako nigaṇṭhaputto…pe… bhagavantaṃ etadavoca. Tāṇaṃ gavesīti tāṇanti gavesamāno. Leṇaṃ gavesīti leṇanti gavesamāno. Saraṇaṃ gavesīti saraṇanti gavesamāno. Ettha ca tāyati rakkhatīti tāṇaṃ. Nilīyanti etthāti leṇaṃ. Saratīti saraṇaṃ, bhayaṃ hiṃsati viddhaṃsetīti attho.
世尊及反对者萨伽塔皆看到此境，其他众生未必见到。因故言论不善：“沙门哥达摩虽明了真实教义，却召夜叉显现讲法，故恐怖如夜叉般发言。”观察中忽视身毛倒竖，未见异状。于是想：“我内心生出恐惧。虽名为诚士，但何以只有你眼见鬼怪？你实为夜叉，见鬼状如首要夜叉，昔日与沙门哥达摩辩论时即见鬼。”如此思维“我无他处可投靠，唯有沙门哥达摩。”于是反对者萨伽塔对世尊说了一番话。寻求庇护即为寻找保护。洞穴为藏身之地。庇护意义即护持。惧怕意谓将除恶害。
§358
358.Manasi karitvāti manamhi katvā paccavekkhitvā upadhāretvā. Evaṃ me vedanā hotūti kusalāva hotu, sukhāva hotu. Evaṃ me saññā hotūti kusalāva hotu, sukhāva hotu, somanassasampayuttāva hotūti. Saṅkhāraviññāṇesupi eseva nayo. Mā ahosīti ettha pana vuttavipariyāyena attho veditabbo. Kallaṃ nūti yuttaṃ nu. Samanupassitunti ‘‘etaṃ mama esohamasmi eso me attā’’ti evaṃ taṇhāmānadiṭṭhivasena passituṃ. No hidaṃ, bho gotamāti na yuttametaṃ, bho gotama. Iti bhagavā yathā nāma cheko ahituṇḍiko sappadaṭṭhavisaṃ teneva sappena puna ḍaṃsāpetvā ubbāheyya, evaṃ tassaṃyeva parisati saccakaṃ nigaṇṭhaputtaṃ teneva mukhena pañcakkhandhā aniccā dukkhā anattāti vadāpesi. Dukkhaṃ allīnoti imaṃ pañcakkhandhadukkhaṃ taṇhādiṭṭhīhi allīno. Upagato ajjhositotipi taṇhādiṭṭhivaseneva veditabbo. Dukkhaṃ etaṃ mamātiādīsu pañcakkhandhadukkhaṃ taṇhāmānadiṭṭhivasena samanupassatīti attho. Parijāneyyāti aniccaṃ dukkhaṃ anattāti tīraṇapariññāya parito jāneyya. Parikkhepetvāti khayaṃ vayaṃ anuppādaṃ upanetvā.
『在心中作念』者，谓在意念中作观，反复审视，承担揣摩。谓如此生起的受，于义上当为善处，得乐处。谓如此生起的识，亦当生善，得乐，且与喜悦相应。此理亦适用于行、识。至于『不可有』，于此应以反义解知。不可悉为否定，亦非正当，乃应谓：与此同时观察，即见『这是我，我以为我是，这是我的身』，以此渴爱我执方式观察。此非可也，博·果德玛。如彼时有一名不饮酒者着等视听，以严严鞭策当鞭，其弟子亦如之，严叱督促，教诲曰：八苦五蕴无常苦无我。所谓之苦，即五蕴苦，饥渴之见是苦。谓所来之苦，今时之惩罚，亦以渴爱我执之相观察。『认识』者，于无常苦无我，证入彻底智慧而周知之意也。『舍弃』者，谓断灭覆灭无生起之理。
§359
359.Navanti taruṇaṃ. Akukkukajātanti pupphaggahaṇakāle anto aṅguṭṭhappamāṇo eko ghanadaṇḍako nibbattati, tena virahitanti attho. Rittoti suñño antosāravirahito. Rittattāva tuccho. Aparaddhoti parājito. Bhāsitā kho pana teti idaṃ bhagavā tassa mukharabhāvaṃ pakāsetvā niggaṇhanto āha. So kira pubbe pūraṇādayo cha satthāro upasaṅkamitvā pañhaṃ pucchati. Te vissajjetuṃ na sakkonti. Atha nesaṃ parisamajjhe mahantaṃ vippakāraṃ āropetvā uṭṭhāya jayaṃ pavedento gacchati. So sammāsambuddhampi tatheva viheṭhessāmīti saññāya upasaṅkamitvā –
『新生嫩芽』者。谓无刺者。谓花采采时，芽尖如拇指大小，有一坚实厚结者，其义为无刺。『空』者，谓空中无其内脏组织空寂。『空』故，实为空虚。『败』者，为失失败。佛言，此言其口气也。彼昔昔诸祖师来，皆前至问答，彼不解答。其间聚集诸多不善业义，起身离去而言必胜。彼以心生想：我当如正觉劈破，
‘‘Ambho ko nāma yaṃ rukkho, sinnapatto sakaṇṭako;
『这株树名为何，叶凋落，刺满枝；
Yattha ekappahārena, uttamaṅgaṃ vibhijjita’’nti.
只一击斩断，最高枝折』。
Ayaṃ khadiraṃ āhacca asārakarukkhaparicito mudutuṇḍasakuṇo viya sabbaññutaññāṇasāraṃ āhacca ñāṇatuṇḍabhedaṃ patto sabbaññutaññāṇassa thaddhabhāvaṃ aññāsi. Tadassa parisamajjhe pakāsento bhāsitā kho pana tetiādimāha. Natthi etarahīti upādinnakasarīre sedo nāma natthīti na vattabbaṃ, etarahi pana natthīti vadati. Suvaṇṇavaṇṇaṃ kāyaṃ vivarīti na sabbaṃ kāyaṃ vivari. Buddhā nāma gaṇṭhikaṃ paṭimuñcitvā paṭicchannasarīrā parisati dhammaṃ desenti. Atha bhagavā galavāṭakasammukhaṭṭhāne cīvaraṃ gahetvā caturaṅgulamattaṃ otāresi. Otāritamatte pana tasmiṃ suvaṇṇavaṇṇā rasmiyo puñjapuñjā hutvā suvaṇṇaghaṭato rattasuvaṇṇarasadhārā viya, rattavaṇṇavalāhakato vijjulatā viya ca nikkhamitvā suvaṇṇamurajasadisaṃ mahākhandhaṃ uttamasiraṃ padakkhiṇaṃ kurumānā ākāse pakkhandiṃsu. Kasmā pana bhagavā evamakāsīti? Mahājanassa kaṅkhāvinodanatthaṃ. Mahājano hi samaṇo gotamo mayhaṃ sedo natthīti vadati, saccakassa tāva nigaṇṭhaputtassa yantāruḷhassa viya sedā paggharanti. Samaṇo pana gotamo ghanadupaṭṭacīvaraṃ pārupitvā nisinno, anto sedassa atthitā vā natthitā vā kathaṃ sakkā ñātunti kaṅkhaṃ kareyya, tassa kaṅkhāvinodanatthaṃ evamakāsi. Maṅkubhūtoti nittejabhūto. Pattakkhandhoti patitakkhandho. Appaṭibhānoti uttari appassanto. Nisīdīti pādaṅguṭṭhakena bhūmiṃ kasamāno nisīdi.
乃持柯达梨树，知其非实材枯木，似美食鸟类嘴巴，得法慧之核果，以此慧核破除一切智果之动摇。授时说：无他。此时肉身，是无的，即不应言无，此为现在言无。肉身不全释，佛乃放开软结，隐于躯体中教授教法。尔后，佛出至嘉罗迦市外，持衣四指宽，投掷时金色光芒簇簇，如金罐甜蜜光泽兮，赤金色光线泻出，光束凝聚成金色龙柱状，环绕头顶腾空旋转。何以佛如此？为众生疑惑解脱也。众生谓，沙门果德玛言『我无肉身』，以色若胶，犹如毒蛇吞噬身体。沙门果德玛着厚重毡衣而坐。湮灭此身，依此为质，何可识知其有无？为除彼疑故，乃如是作。『无光者』，谓失光明。『坠为根枝』者，谓身心破败。『不能为上明者』，谓视力不彰不能见。谓就地以脚趾着地而坐。
§360
360.Dummukhoti na virūpamukho, abhirūpo hi so pāsādiko. Nāmaṃ panassa etaṃ. Abhabbo taṃ pokkharaṇiṃ puna otaritunti sabbesaṃ aḷānaṃ bhaggattā pacchinnagamano otarituṃ abhabbo, tattheva kākakulalādīnaṃ bhattaṃ hotīti dasseti. Visūkāyikānīti diṭṭhivisūkāni. Visevitānīti diṭṭhisañcaritāni. Vipphanditānīti diṭṭhivipphanditāni. Yadidaṃ vādādhippāyoti ettha yadidanti nipātamattaṃ; vādādhippāyo hutvā vādaṃ āropessāmīti ajjhāsayena upasaṅkamituṃ abhabbo; dhammassavanāya pana upasaṅkameyyāti dasseti. Dummukhaṃ licchaviputtaṃ etadavocāti kasmā avoca ? Dummukhassa kirassa upamāharaṇakāle sesa licchavikumārāpi cintesuṃ – ‘‘iminā nigaṇṭhena amhākaṃ sippuggahaṇaṭṭhāne ciraṃ avamāno kato, ayaṃ dāni amittassa piṭṭhiṃ passituṃ kālo. Mayampi ekekaṃ upamaṃ āharitvā pāṇippahārena patitaṃ muggarena pothento viya tathā naṃ karissāma, yathā na puna parisamajjhe sīsaṃ ukkhipituṃ sakkhissatī’’ti, te opammāni karitvā dummukhassa kathāpariyosānaṃ āgamayamānā nisīdiṃsu. Saccako tesaṃ adhippāyaṃ ñatvā, ime sabbeva gīvaṃ ukkhipitvā oṭṭhehi calamānehi ṭhitā; sace paccekā upamā harituṃ labhissanti, puna mayā parisamajjhe sīsaṃ ukkhipituṃ na sakkā bhavissati, handāhaṃ dummukhaṃ apasādetvā yathā aññassa okāso na hoti, evaṃ kathāvāraṃ pacchinditvā samaṇaṃ gotamaṃ pañhaṃ pucchissāmīti tasmā etadavoca. Tattha āgamehīti tiṭṭha, mā puna bhaṇāhīti attho.
『丑面者』，非面貌丑恶，实为庄严俊美。此为名称。谓不能复持彼莲花，乃断裂之衰败。以此可见，虽为白净清净，但为众种苞蕴聚合体，不能深入。谓智有烦乱，证入颠倒之见。谓彼因恶言，言意混乱，故难趋向法音，如利齿咬木，此故言不能听法。昔年利口比库为其终极所言，谓以此恶语辱我弟子，今日当复报报仇。吾等亦将依此喻比，如陷陷阱而死；不再复发矣。其时诸比库悉入正念，站立若出刃之舌。若独觉者亦得持此喻，则我护持者不得再被杀矣。吾不复亲近恶面比库，亦不复使他有空间。如此遂止言语，反复审问沙门果德玛。佛答曰：来吧，请止言勿复问矣。
§361
361.Tiṭṭhatesā, bho gotamāti, bho gotama, esā amhākañceva aññesañca puthusamaṇabrāhmaṇānaṃ vācā tiṭṭhatu. Vilāpaṃ vilapitaṃ maññeti etañhi vacanaṃ vilapitaṃ viya hoti, vippalapitamattaṃ hotīti attho. Atha vā tiṭṭhatesāti ettha kathāti āharitvā vattabbā. Vācāvilāpaṃ vilapitaṃ maññeti ettha panidaṃ vācānicchāraṇaṃ vilapitamattaṃ maññe hotīti attho.
361.「请止住啊，尊者果德玛」等语，此乃言请停止我们及其他诸多沙门婆罗门等众的言说。此中所谓“哀叹恸哭”，是说有人觉得这话语犹如哀叹痛哭，实际上则是烦乱错误的状态。又言“请止住”，此处要对这个说法加以阐述。当人觉得言语如哀叹痛哭时，其意即为言语失控、损坏的状态。
Idāni pañhaṃ pucchanto kittāvatātiādimāha. Tattha vesārajjapattoti ñāṇapatto. Aparappaccayoti aparappattiyo. Athassa bhagavā pañhaṃ vissajjento idha, aggivessanātiādimāha, taṃ uttānatthameva. Yasmā panettha passatīti vuttattā sekkhabhūmi dassitā. Tasmā uttari asekkhabhūmiṃ pucchanto dutiyaṃ pañhaṃ pucchi, tampissa bhagavā byākāsi . Tattha dassanānuttariyenātiādīsu dassanānuttariyanti lokiyalokuttarā paññā. Paṭipadānuttariyanti lokiyalokuttarā paṭipadā. Vimuttānuttariyanti lokiyalokuttarā vimutti. Suddhalokuttarameva vā gahetvā dassanānuttariyanti arahattamaggasammādiṭṭhi. Paṭipadānuttariyanti sesāni maggaṅgāni. Vimuttānuttariyanti aggaphalavimutti. Khīṇāsavassa vā nibbānadassanaṃ dassanānuttariyaṃ nāma. Maggaṅgāni paṭipadānuttariyaṃ. Aggaphalaṃ vimuttānuttariyanti veditabbaṃ. Buddho so bhagavāti so bhagavā sayampi cattāri saccāni buddho. Bodhāyāti paresampi catusaccabodhāya dhammaṃ deseti. Dantotiādīsu dantoti nibbisevano. Damathāyāti nibbisevanatthāya. Santoti sabbakilesavūpasamena santo. Samathāyāti kilesavūpasamāya. Tiṇṇoti caturoghatiṇṇo. Taraṇāyāti caturoghataraṇāya. Parinibbutoti kilesaparinibbānena parinibbuto. Parinibbānāyāti kilesaparinibbānatthāya.
现在问及“何谓记多伐多”等问题，其中“无障碍得果”为“无障碍者”，即无障碍的事物；“无先因”为无先行条件。此时世尊解答问题，说“薪柴之火”等言，是说明了高上的真理。因既有此说，修行初阶的迹象已现，因此继续问及更高阶的问题。佛陀说明“见解更高”等辞，谓此见解及智慧有俗世与出世间之分。谓“修行更高”是指修行方法的进阶，“解脱更高”是指证入更高之解脱境界。本净法是“解脱更高”，即是阿拉汉道的正见，见证已尽无明烦恼。其余则为修行途径与支流。佛即是世尊，自沙利子等四圣弟子即佛所证得之四谛法。对他人宣说佛法即“觉悟众生之四谛法”，此谓正觉。谓“驯服”即指断除烦恼，令心安隐；谓“宁静”即烦恼消合之安定；谓“渡过”即超越四大苦患。谓“证入涅槃”即烦恼尽灭的灭尽义。
§362
362.Dhaṃsīti guṇadhaṃsakā. Pagabbāti vācāpāgabbiyena samannāgatā. Āsādetabbanti ghaṭṭetabbaṃ. Āsajjāti ghaṭṭetvā. Natveva bhavantaṃ gotamanti bhavantaṃ gotamaṃ āsajja kassaci attano vādaṃ anupahataṃ sakalaṃ ādāya pakkamituṃ thāmo natthīti dasseti. Na hi bhagavā hatthiādayo viya kassaci jīvitantarāyaṃ karoti. Ayaṃ pana nigaṇṭho imā tisso upamā na bhagavato ukkaṃsanatthaṃ āhari, attukkaṃsanatthameva āhari. Yathā hi rājā kañci paccatthikaṃ ghātetvā evaṃ nāma sūro evaṃ thāmasampanno puriso bhavissatīti paccatthikaṃ thomentopi attānameva thometi. Evameva sopi siyā hi, bho gotama, hatthiṃ pabhinnantiādīhi bhagavantaṃ ukkaṃsentopi mayameva sūrā mayaṃ paṇḍitā mayaṃ bahussutāyeva evaṃ pabhinnahatthiṃ viya, jalitaaggikkhandhaṃ viya, phaṇakataāsīvisaṃ viya ca vādatthikā sammāsambuddhaṃ upasaṅkamimhāti attānaṃyeva ukkaṃseti. Evaṃ attānaṃ ukkaṃsetvā bhagavantaṃ nimantayamāno adhivāsetu metiādimāha. Tattha adhivāsetūti sampaṭicchatu. Svātanāyāti yaṃ me tumhesu kāraṃ karoto sve bhavissati puññañca pītipāmojjañca, tadatthāya. Adhivāsesi bhagavā tuṇhībhāvenāti bhagavā kāyaṅgaṃ vā vācaṅgaṃ vā acopetvā abbhantareyeva khantiṃ dhārento tuṇhībhāvena adhivāsesi. Saccakassa anuggahakaraṇatthaṃ manasāva sampaṭicchīti vuttaṃ hoti.
362.“毁坏”者，即能破坏各种品质者。“先端”者，以语言违背有罪之行事。“应当触犯”者，是应当加于破坏之义。作“接触”动作，即以语言责骂破坏誹谤他人。不是对世尊或尊称果德玛者发怒，而是不能忍受有人损坏自己的说法。此即否示不是出于杀害生命等大恶行为。此处比喻说，若一位王杀死敌人，此强盗亦被称为勇士，因为他用同样手段对敌人行事。佛虽被辱骂，则属勇士，比喻其威德坚固，不随外力动摇。佛亦以忍耐忍辱而住于此中。谓“召请至座”者，谓佛接受侮辱而不动摇，稳静坐定。谓“自作主张”是意指对能令身心快乐之事自行决定，也称为内心契合。佛内心以静默安住，故被称为无言之住。
§363
363.Yamassa patirūpaṃ maññeyyāthāti te kira licchavī tassa pañcathālipākasatāni niccabhattaṃ āharanti . Tadeva sandhāya esa sve tumhe yaṃ assa samaṇassa gotamassa patirūpaṃ kappiyanti maññeyyātha, taṃ āhareyyātha; samaṇassa hi gotamassa tumhe paricārakā kappiyākappiyaṃ yuttāyuttaṃ jānāthāti vadati. Bhattābhihāraṃ abhihariṃsūti abhiharitabbaṃ bhattaṃ abhihariṃsu. Paṇītenāti uttamena. Sahatthāti sahatthena. Santappetvāti suṭṭhu tappetvā, paripuṇṇaṃ suhitaṃ yāvadatthaṃ katvā. Sampavāretvāti suṭṭhu pavāretvā, alaṃ alanti hatthasaññāya paṭikkhipāpetvā. Bhuttāvinti bhuttavantaṃ. Onītapattapāṇinti pattato onītapāṇiṃ, apanītahatthanti vuttaṃ hoti. ‘‘Onittapattapāṇi’’ntipi pāṭho, tassattho, onittaṃ nānābhūtaṃ pattaṃ pāṇito assāti onittapattapāṇī. Taṃ onittapattapāṇiṃ, hatthe ca pattañca dhovitvā ekamante pattaṃ nikkhipitvā nisinnanti attho. Ekamantaṃ nisīdīti bhagavantaṃ evaṃbhūtaṃ ñatvā ekasmiṃ okāse nisīdīti attho. Puññañcāti yaṃ imasmiṃ dāne puññaṃ, āyatiṃ vipākakkhandhāti attho. Puññamahīti vipākakkhandhānaṃyeva parivāro. Taṃ dāyakānaṃ sukhāya hotūti taṃ imesaṃ licchavīnaṃ sukhatthāya hotu. Idaṃ kira so ahaṃ pabbajito nāma, pabbajitena ca na yuttaṃ attano dānaṃ niyyātetunti tesaṃ niyyātento evamāha. Atha bhagavā yasmā licchavīhi saccakassa dinnaṃ, na bhagavato. Saccakena pana bhagavato dinnaṃ, tasmā tamatthaṃ dīpento yaṃ kho, aggivessanātiādimāha. Iti bhagavā nigaṇṭhassa matena vināyeva attano dinnaṃ dakkhiṇaṃ nigaṇṭhassa niyyātesi, sā cassa anāgate vāsanā bhavissatīti.
363.“师长相称”的说法，即彼此赐与相应的日粮五束。以此缘故，令彼者当取诸相应食物，视为师长相称。是因为奉事尊者果德玛者应当获取相应之供养与日粮。谓“供给法”即将食物恰当供给。“善者”即品德高尚者；谓“一起以手”即共同用手给养之意；谓“满意”或“丰足”表示供养应充分圆满；谓“完善”即完好无缺之施。谓“除弃污秽”即穢秽以手振除，使清洁净出。谓“所食者”即施主已受供养。谓“有衣手指”意指施主的手部沾着衣服，此以表达施主坐姿或手持衣物之状。进一步释“有衣手指”是指双手沾染尘土，洗净衣服后将其置于一边而坐。谓“一边坐”即佛陀曾于某时机坐在一处一间中，以示教法。谓“福德”即彼施之所获功德福分，谓“未来果报之环”即此功德环绕未来果报之含义。愿诸利施者享其幸福快乐。此言乃自出家者言，谓彼者不宜将所施之物与非宜者失去功德，因非世尊所受。因对利施者所施若归属非正者，福德难续故佛不受，其福德受归于施者。此言乃佛对外道说法之意，使非正者不得导致彼方。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Cūḷasaccakasuttavaṇṇanā niṭṭhitā. · 《小萨吒咖经》注释完毕。
6. Mahāsaccakasuttavaṇṇanā六、《大萨吒咖经》注释
§364
364.Evaṃme sutanti mahāsaccakasuttaṃ. Tattha ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamayanti ca tīhi padehi ekova samayo vutto. Bhikkhūnañhi vattapaṭipattiṃ katvā mukhaṃ dhovitvā pattacīvaramādāya cetiyaṃ vanditvā kataraṃ gāmaṃ pavisissāmāti vitakkamāḷake ṭhitakālo nāma hoti. Bhagavā evarūpe samaye rattadupaṭṭaṃ nivāsetvā kāyabandhanaṃ bandhitvā paṃsukūlacīvaraṃ ekaṃsaṃ pārupitvā gandhakuṭito nikkhamma bhikkhusaṅghaparivuto gandhakuṭipamukhe aṭṭhāsi. Taṃ sandhāya, – ‘‘ekaṃ samayanti ca tena kho pana samayenāti ca pubbaṇhasamaya’’nti ca vuttaṃ. Pavisitukāmoti piṇḍāya pavisissāmīti evaṃ katasanniṭṭhāno. Tenupasaṅkamīti kasmā upasaṅkamīti? Vādāropanajjhāsayena. Evaṃ kirassa ahosi – ‘‘pubbepāhaṃ apaṇḍitatāya sakalaṃ vesāliparisaṃ gahetvā samaṇassa gotamassa santikaṃ gantvā parisamajjhe maṅku jāto. Idāni tathā akatvā ekakova gantvā vādaṃ āropessāmi. Yadi samaṇaṃ gotamaṃ parājetuṃ sakkhissāmi, attano laddhiṃ dīpetvā jayaṃ karissāmi. Yadi samaṇassa gotamassa jayo bhavissati, andhakāre naccaṃ viya na koci jānissatī’’ti niddāpañhaṃ nāma gahetvā iminā vādajjhāsayena upasaṅkami.
364.诸如此等，闻曰“多闻长老经”。所谓“一时”，谓乃早晨时分，此称三时之一。比库已修持戒行，洁净口鼻，披袈裟，礼敬舍利塔，思量何处入村。此时被称沙门出行时分。世尊于此时入夜而净身衣，披覆尘堆衣，香气熏染后，出斋舍利群，立于香舍前。此言及“一时”“早晨时”之意。谓“思欲入舍”等者，意指已准备好，欲入城乞食。谓“靠近”何以故？为应答指责而前来。于是其人之前言，谓“昨日因愚昧，聚集全体威舍城众，自谓沙门果德玛近前，欲使其退缩。一旦未果，遂来加辩，希望取胜，若胜则自扬光明得胜；若沙门得胜，则无明黑暗无人得知”，此即前述诘问起意。
Anukampaṃ upādāyāti saccakassa nigaṇṭhaputtassa anukampaṃ paṭicca. Therassa kirassa evaṃ ahosi – ‘‘bhagavati muhuttaṃ nisinne buddhadassanaṃ dhammassavanañca labhissati. Tadassa dīgharattaṃ hitāya sukhāya saṃvattissatī’’ti. Tasmā bhagavantaṃ yācitvā paṃsukūlacīvaraṃ catugguṇaṃ paññapetvā nisīdatu bhagavāti āha. ‘‘Kāraṇaṃ ānando vadatī’’ti sallakkhetvā nisīdi bhagavā paññatte āsane. Bhagavantaṃ etadavocāti yaṃ pana pañhaṃ ovaṭṭikasāraṃ katvā ādāya āgato taṃ ṭhapetvā passena tāva pariharanto etaṃ santi, bho gotamātiādivacanaṃ avoca.
彼时，长老以慈悲对尼嘎陀子说：“世尊即将现前十旬，得见佛陀正法，久住利益安乐。”因此，祈请佛授衣四件并迎请坐定。佛以印契示现，“安那多所言即是因缘”之意。世尊内心默然守护，身语不动，行持清净，安然入静。为真实安稳之因缘守护，烦恼不扰。佛曰：“此前问已疏解，且暂住下，勿侵扰”，并语「请止」、「尊者果德玛」等说辞。
§365
365.Phusanti hi te, bho gotamāti te samaṇabrāhmaṇā sarīre uppannaṃ sārīrikaṃ dukkhaṃ vedanaṃ phusanti labhanti, anubhavantīti attho. Ūrukkhambhoti khambhakataūrubhāvo, ūruthaddhatāti attho. Vimhayatthavasena panettha bhavissatīti anāgatavacanaṃ kataṃ. Kāyanvayaṃ hotīti kāyānugataṃ hoti kāyassa vasavatti. Kāyabhāvanāti pana vipassanā vuccati, tāya cittavikkhepaṃ pāpuṇanto nāma natthi, iti nigaṇṭho asantaṃ abhūtaṃ yaṃ natthi, tadevāha. Cittabhāvanātipi samatho vuccati, samādhiyuttassa ca puggalassa ūrukkhambhādayo nāma natthi, iti nigaṇṭho idaṃ abhūtameva āha. Aṭṭhakathāyaṃ pana vuttaṃ – ‘‘yatheva ‘bhūtapubbanti vatvā ūrukkhambhopi nāma bhavissatī’tiādīni vadato anāgatarūpaṃ na sameti, tathā atthopi na sameti, asantaṃ abhūtaṃ yaṃ natthi, taṃ kathetī’’ti.
365.『触』者，如尊者果德玛比库所言，谓诸沙门婆罗门身中所现身之苦受，触及之，得之，体验之，义如是。『乌噜坎巴』乃『柱』之意，柱的坚牢强固状，谓身体之坚固。此处言『将来之言』，如是将来必然发生之意，非现时也。『身体从属』者，谓从属于身体，即与身体同在、依止于身体。所谓『身体修习』，专指内观之慧修习，能除心散乱，所谓“不善者，不存在”，此为异教徒所不具足者。又言心修习亦谓止，止定具足者之身柱则无，此亦为异教徒所无。注释中说：“如同『前已为未来之物，柱亦不复有』等语所说未来之形不合，义亦不合，不善、不真实不可谓有，故如是说。”
No kāyabhāvananti pañcātapatappanādiṃ attakilamathānuyogaṃ sandhāyāha. Ayañhi tesaṃ kāyabhāvanā nāma. Kiṃ pana so disvā evamāha? So kira divādivassa vihāraṃ āgacchati, tasmiṃ kho pana samaye bhikkhū pattacīvaraṃ paṭisāmetvā attano attano rattiṭṭhānadivāṭṭhānesu paṭisallānaṃ upagacchanti. So te paṭisallīne disvā cittabhāvanāmattaṃ ete anuyuñjanti, kāyabhāvanā panetesaṃ natthīti maññamāno evamāha.
非谓身体修习，乃指第五个烦恼——腰痛等自身不良状态之修习。此即所谓诸身修习。然见此者如是言者何？谓彼昼夜往返居处时，出入寺中，持比库袈裟，朝夕于各自保持处安禅修习。彼见此安住者，误以为仅为心修习，讹称为身体修习，如是自认为然误言也。
§366
366. Atha naṃ bhagavā anuyuñjanto kinti pana te, aggivessana, kāyabhāvanā sutāti āha. So taṃ vitthārento seyyathidaṃ, nando vacchotiādimāha. Tattha nandoti tassa nāmaṃ. Vacchoti gottaṃ. Kisoti nāmaṃ. Saṃkiccoti gottaṃ. Makkhaligosālo heṭṭhā āgatova. Eteti ete tayo janā, te kira kiliṭṭhatapānaṃ matthakapattā ahesuṃ. Uḷārāni uḷārānīti paṇītāni paṇītāni. Gāhenti nāmāti balaṃ gaṇhāpenti nāma. Brūhentīti vaḍḍhenti. Medentīti jātamedaṃ karonti. Purimaṃ pahāyāti purimaṃ dukkarakāraṃ pahāya. Pacchā upacinantīti pacchā uḷārakhādanīyādīhi santappenti, vaḍḍhenti. Ācayāpacayo hotīti vaḍḍhi ca avaḍḍhi ca hoti, iti imassa kāyassa kālena vaḍḍhi, kālena parihānīti vaḍḍhiparihānimattameva paññāyati, kāyabhāvanā pana na paññāyatīti dīpetvā cittabhāvanaṃ pucchanto, ‘‘kinti pana te, aggivessana, cittabhāvanā sutā’’ti āha. Na sampāyāsīti sampādetvā kathetuṃ nāsakkhi, yathā taṃ bālaputhujjano.
366.世尊及问曰：“你等善男子安集，何为身体修习？”世尊详说，如南达、瓦差等人皆如是言：南达为名，瓦差为姓，吉施为名，如麒麟在下，到来者是也。此三人皆嗜饮酒坏流者。『优罗』为洁净，『嘎亥』即强力牵拉，『布鲁恒堤』为增大。『嘎亥』意为力量受持，『布鲁恒堤』意为增长。『梅登堤』意为增生成长。抛弃昔日难行事。后以恶行续生苦恼烦扰，增减有无变化，此即身随时有增减变化，以此称身体增长与分别增长，所谓身体修习，不应当说也。世尊发问：“你等曾闻心修习乎？”，“不悉”，言曰：“何以今尔？”说：此等皆可谓愚痴凡夫。
§367
367.Kutopana tvanti yo tvaṃ evaṃ oḷārikaṃ dubbalaṃ kāyabhāvanaṃ na jānāsi? So tvaṃ kuto saṇhaṃ sukhumaṃ cittabhāvanaṃ jānissasīti. Imasmiṃ pana ṭhāne codanālayatthero, ‘‘abuddhavacanaṃ nāmetaṃ pada’’nti bījaniṃ ṭhapetvā pakkamituṃ ārabhi. Atha naṃ mahāsīvatthero āha – ‘‘dissati, bhikkhave, imassa cātumahābhūtikassa kāyassa ācayopi apacayopi ādānampi nikkhepanampī’’ti (saṃ. ni. 2.62). Taṃ sutvā sallakkhesi – ‘‘oḷārikaṃ kāyaṃ pariggaṇhantassa uppannavipassanā oḷārikāti vattuṃ vaṭṭatī’’ti.
367.汝何不知此粗劣身之修习？你又何知细妙之心修习乎？于是激励者长老起言：“此非如尊者未觉之语句也。”而起步离去。大司长老称：“诸比库，此四大身之累积及受用、弃舍俱现。”闻之笑言：“身之粗糙者谓长者见内观现前，谓之粗糙。”
§368
368.Sukhasārāgīti sukhasārāgena samannāgato. Sukhāya vedanāya nirodhā uppajjati dukkhā vedanāti na anantarāva uppajjati, sukhadukkhānañhi anantarapaccayatā paṭṭhāne (paṭṭhā. 1.2.45-46) paṭisiddhā. Yasmā pana sukhe aniruddhe dukkhaṃ nuppajjati, tasmā idha evaṃ vuttaṃ. Pariyādāya tiṭṭhatīti khepetvā gaṇhitvā tiṭṭhati. Ubhatopakkhanti sukhaṃ ekaṃ pakkhaṃ dukkhaṃ ekaṃ pakkhanti evaṃ ubhatopakkhaṃ hutvā.
368.『乐之根本』者，具足乐根本也。因乐感受灭尽，而生苦感受，二者非立现生，乐苦感互为因缘，此义已证。『坚住』者，谓舍断、持守、固守不放。谓两侧坚守，一边为乐，一边为苦，如此二边相对形态所成。
§369
369.Uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. Uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassāti ettha kāyabhāvanā vipassanā, cittabhāvanā samādhi. Vipassanā ca sukhassa paccanīkā, dukkhassa āsannā. Samādhi dukkhassa paccanīko, sukhassa āsanno. Kathaṃ? Vipassanaṃ paṭṭhapetvā nisinnassa hi addhāne gacchante gacchante tattha tattha aggiuṭṭhānaṃ viya hoti, kacchehi sedā muccanti, matthakato usumavaṭṭiuṭṭhānaṃ viya hotīti cittaṃ haññati vihaññati vipphandati. Evaṃ tāva vipassanā sukhassa paccanīkā, dukkhassa āsannā. Uppanne pana kāyike vā cetasike vā dukkhe taṃ dukkhaṃ vikkhambhetvā samāpattiṃ samāpannassa samāpattikkhaṇe dukkhaṃ dūrāpagataṃ hoti, anappakaṃ sukhaṃ okkamati. Evaṃ samādhi dukkhassa paccanīko, sukhassa āsanno. Yathā vipassanā sukhassa paccanīkā, dukkhassa āsannā, na tathā samādhi. Yathā samādhi dukkhassa paccanīko, sukhassa āsanno, na ca tathā vipassanāti. Tena vuttaṃ – ‘‘uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassa. Uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassā’’ti.
369.虽发生乐受，心不坚守，盖为身所修；虽发生苦受，心不坚守，盖为心所修。此中身体修习为内观，心修习为止定。内观则以乐为逼近，以苦为远离；止定则以苦为逼近，以乐为远离。如何故？内观正成立时，如坐于火炕之上，时寒时暖，心乱扰烂断；由此观想以乐为逼近，苦为远离。然苦受起时，心转向苦，心不起乐，苦受扩展即成；止定则相反。由此闻言：“虽发生乐受，心不坚守，盖为身所修；虽发生苦受，心不坚守，盖为心所修。”
§370
370.Āsajjaupanīyāti guṇe ghaṭṭetvā ceva upanetvā ca. Taṃ vata meti taṃ vata mama cittaṃ.
370. 『Āsajjaupanīyāti』表示通过压制和克制自身的欲贪。这里的“压制”及“克制”意指完全止息那些烦恼之根。此处所说，正是我心的状态。
§371
371.Kiñhi no siyā, aggivessanāti, aggivessana, kiṃ na bhavissati, bhavissateva, mā evaṃ saññī hohi, uppajjiyeva me sukhāpi dukkhāpi vedanā, uppannāya panassā ahaṃ cittaṃ pariyādāya ṭhātuṃ na demi. Idānissa tamatthaṃ pakāsetuṃ upari pasādāvahaṃ dhammadesanaṃ desetukāmo mūlato paṭṭhāya mahābhinikkhamanaṃ ārabhi. Tattha idha me, aggivessana, pubbeva sambodhā…pe… tattheva nisīdiṃ, alamidaṃ padhānāyāti idaṃ sabbaṃ heṭṭhā pāsarāsisutte vuttanayeneva veditabbaṃ. Ayaṃ pana viseso, tattha bodhipallaṅke nisajjā, idha dukkarakārikā.
371. “Kiñhi no siyā, aggivessanāti”意指“将会有什么样的情况发生呢？燃烧火焰一般的烦恼将如何变化？”祈愿心中不生这样的见解：无论是乐受还是苦受，一旦产生，我不会放逸心念来对治。现在，正因如此，我意欲阐明此理，并且因坚固信心，开始如法宣讲佛法，着力于弘扬离出世间的伟大出家圣行。记此时，我就如同当初成道时那般坐定于菩提树下，正因修持之法，明了一切皆应依教典所说而了知。特别之处在于，菩提树下的入席，是在极其困难的境地中作到的。
§374
374.Allakaṭṭhanti allaṃ udumbarakaṭṭhaṃ. Sasnehanti sakhīraṃ. Kāmehīti vatthukāmehi. Avūpakaṭṭhāti anapagatā. Kāmacchandotiādīsu kilesakāmova chandakaraṇavasena chando. Sinehakaraṇavasena sneho. Mucchākaraṇavasena mucchā. Pipāsākaraṇavasena pipāsā. Anudahanavasena pariḷāhoti veditabbo. Opakkamikāti upakkamanibbattā. Ñāṇāya dassanāya anuttarāya sambodhāyāti sabbaṃ lokuttaramaggavevacanameva.
374.『湿木』者，湿润之优昙婆罗木也。『含汁』者，含乳汁也。『诸欲』者，所缘之欲也。『未远离』者，未离去也。于『欲欲』等诸语中：以能生贪著故称为『欲』；以能生爱染故称为『爱』；以能生迷醉故称为『痴迷』；以能生渴求故称为『渴』；以能燃烧之义，应知称为『热恼』。『因加害所生』者，由加害所引生也。『为了智、见、无上正觉』——此皆为出世间道之同义语也。
Idaṃ panettha opammasaṃsandanaṃ – allaṃ sakhīraṃ udumbarakaṭṭhaṃ viya hi kilesakāmena vatthukāmato anissaṭapuggalā. Udake pakkhittabhāvo viya kilesakāmena tintatā; manthanenāpi aggino anabhinibbattanaṃ viya kilesakāmena vatthukāmato anissaṭānaṃ opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. Amanthanenāpi aggino anabhinibbattanaṃ viya tesaṃ puggalānaṃ vināpi opakkamikāhi vedanāhi lokuttaramaggassa anadhigamo. Dutiyaupamāpi imināva nayena veditabbā. Ayaṃ pana viseso, purimā saputtabhariyapabbajjāya upamā; pacchimā brāhmaṇadhammikapabbajjāya.
此处所示譬喻乃对前后相续的相互缠绕之义——正如乌木藤条般，烦恼如种种欲念使人难以定性，无法安住于无漏者。就好比水中漂浮的碎叶，因烦恼击打而起波动。激烈搅动好似火焰不息，烦恼使心难得安定，无法触及无上正等觉之道。无论火焰如何搅扰，那些受烦恼折磨之人，没有通过激动作用的经历，也难以达至超世间正道的觉悟境界。第二则比喻，亦当据此理领会。此比较，乃以前生及往世中，分别未得听闻正法之前的出家之比附；又今生则如遵循婆罗门教派之礼仪出家义理之异同。
§376
376. Tatiyaupamāya koḷāpanti chinnasinehaṃ nirāpaṃ. Thale nikkhittanti pabbatathale vā bhūmithale vā nikkhittaṃ. Etthāpi idaṃ opammasaṃsandanaṃ – sukkhakoḷāpakaṭṭhaṃ viya hi kilesakāmena vatthukāmato nissaṭapuggalā, ārakā udakā thale nikkhittabhāvo viya kilesakāmena atintatā. Manthanenāpi aggino abhinibbattanaṃ viya kilesakāmena vatthukāmato nissaṭānaṃ abbhokāsikanesajjikādivasena opakkamikāhipi vedanāhi lokuttaramaggassa adhigamo. Aññassa rukkhassa sukkhasākhāya saddhiṃ ghaṃsanamatteneva aggino abhinibbattanaṃ viya vināpi opakkamikāhi vedanāhi sukhāyeva paṭipadāya lokuttaramaggassa adhigamoti. Ayaṃ upamā bhagavatā attano atthāya āhaṭā.
376. 第三则比喻指如被斩断的植物藤枝，缺乏爱乐而枯萎。『Thale nikkhittanti』即其落于山地或平地之状态。此亦是譬喻烦恼所生欲爱之人，如同枯萎的藤枝，因烦恼意念所染，无法获得宁静。即便如此，也当深入了知此缠绕相续。就像干枯藤条失却生机，折合成柱状，虽有火焰扰动却无成焚烧破坏的风险。故此，即使隐藏于旁树之干，依旧难见获得解脱之道，只为通过激动作用所生的烦恼之苦而渐次进益。此譬喻为佛陀为自己利益而作之宣说。
§377
377. Idāni attano dukkarakārikaṃ dassento, tassa mayhantiādimāha. Kiṃ pana bhagavā dukkaraṃ akatvā buddho bhavituṃ na samatthoti? Katvāpi akatvāpi samatthova. Atha kasmā akāsīti? Sadevakassa lokassa attano parakkamaṃ dassessāmi. So ca maṃ vīriyanimmathanaguṇo hāsessatīti. Pāsāde nisinnoyeva hi paveṇiāgataṃ rajjaṃ labhitvāpi khattiyo na tathāpamudito hoti, yathā balakāyaṃ gahetvā saṅgāme dve tayo sampahāre datvā amittamathanaṃ katvā pattarajjo. Evaṃ pattarajjassa hi rajjasiriṃ anubhavantassa parisaṃ oloketvā attano parakkamaṃ anussaritvā, ‘‘asukaṭṭhāne asukakammaṃ katvā asukañca asukañca amittaṃ evaṃ vijjhitvā evaṃ paharitvā imaṃ rajjasiriṃ pattosmī’’ti cintayato balavasomanassaṃ uppajjati. Evamevaṃ bhagavāpi sadevakassa lokassa parakkamaṃ dassessāmi, so hi maṃ parakkamo ativiya hāsessati, somanassaṃ uppādessatīti dukkaramakāsi.
377. 现在讲述佛陀自己如何显现艰难之境界，指出有人曾问：世尊若未经历苦难，岂能成佛乎？事实是：世尊既承受苦难，亦超越苦难。为甚么？谓我将显现自己在六欲天中的威德。天人将以我为可笑，讥笑我为无力之资。即如世间国王，夺得政权虽添无量威力，却常忧虑动荡。如持强兵参战，却因胜利而其国复生内部抗争。国王执虑自损，忧虑国家势力衰败，念及兴衰而生忧苦。佛亦如是，明知自己极具威德，却仍能显露艰难形态，以便世间众生了解我已经超越艰难痛苦；但若众生将我威德视作可笑，终会引发欢愉之念。这乃佛陀示现苦难的原因。
Apica pacchimaṃ janataṃ anukampamānopi akāsiyeva, pacchimā hi janatā sammāsambuddho kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūretvāpi padhānaṃ padahitvāva sabbaññutaññāṇaṃ patto, kimaṅgaṃ pana mayanti padhānavīriyaṃ kattabbaṃ maññissati; evaṃ sante khippameva jātijarāmaraṇassa antaṃ karissatīti pacchimaṃ janataṃ anukampamāno akāsiyeva.
世尊还心怀悲悯于后世众生，虽历经无量无数千万劫，遍满四无量劫波罗蜜，终得无上全智，斩断热心精进，但即使如此，世尊仍思维应当如何行持精进。正因为如此，必定很快断尽生死老死苦难，悲愍后世众生而作此决断。
Dantebhidantamādhāyāti heṭṭhādante uparidantaṃ ṭhapetvā. Cetasā cittanti kusalacittena akusalacittaṃ. Abhiniggaṇheyyanti niggaṇheyyaṃ. Abhinippīḷeyyanti nippīḷeyyaṃ. Abhisantāpeyyanti tāpetvā vīriyanimmathanaṃ kareyyaṃ. Sāraddhoti sadaratho. Padhānābhitunnassāti padhānena abhitunnassa, viddhassa satoti attho.
「Dantebhidantamādhāyāti」是说下牙嵌上牙之间。心识称为心，善心为善心，不善心为不善心。须当断除者为当断除者。须当逼迫者为当逼迫者。须当安抚者为须当安抚者，应以精进制伏。信敬谓持坚定信心。Padhānābhitunnassāti意即斩断精进，斩断者谓斩除，见于理趣。
§378
378.Appāṇakanti nirassāsakaṃ. Kammāragaggariyāti kammārassa gaggaranāḷiyā. Sīsavedanā hontīti kutoci nikkhamituṃ alabhamānehi vātehi samuṭṭhāpitā balavatiyo sīsavedanā honti. Sīsaveṭhaṃ dadeyyāti sīsaveṭhanaṃ dadeyya. Devatāti bodhisattassa caṅkamanakoṭiyaṃ paṇṇasālapariveṇasāmantā ca adhivatthā devatā.
「Appāṇakanti」亦即无欲者。「Kammāragaggariyāti」谓工匠之喉管。所谓痛感是指某处涌出的风所引起的强烈疼痛。应当赋予痛感，谓应予以忍受痛感。天神即指菩萨在林苑中漫步时所见围绕之天众。
Tadā kira bodhisattassa adhimatte kāyadāhe uppanne mucchā udapādi. So caṅkameva nisinno hutvā papati. Taṃ disvā devatā evamāhaṃsu – ‘‘vihārotveva so arahato’’ti, ‘‘arahanto nāma evarūpā honti matakasadisā’’ti laddhiyā vadanti. Tattha yā devatā ‘‘kālaṅkato’’ti āhaṃsu, tā gantvā suddhodanamahārājassa ārocesuṃ – ‘‘tumhākaṃ putto kālaṅkato’’ti. Mama putto buddho hutvā kālaṅkato, no ahutvāti? Buddho bhavituṃ nāsakkhi, padhānabhūmiyaṃyeva patitvā kālaṅkatoti. Nāhaṃ saddahāmi, mama puttassa bodhiṃ apatvā kālaṅkiriyā nāma natthīti.
当时菩萨因身体剧痛发作昏厥，正坐于树林中跌倒。天神目睹此景便说：「此乃阿拉汉，即应当此般安住。」又云「阿拉汉若有此类形状。」有天神称其为秽恶者，便往告知净头王云：「你的儿子是秽恶者。我的儿子已成佛，岂会秽恶？佛不可成者，正为墮于精进基础而秽恶。我不信我子得道堕秽恶之说。」
Aparabhāge sammāsambuddhassa dhammacakkaṃ pavattetvā anupubbena rājagahaṃ gantvā kapilavatthuṃ anuppattassa suddhodanamahārājā pattaṃ gahetvā pāsādaṃ āropetvā yāgukhajjakaṃ datvā antarābhattasamaye etamatthaṃ ārocesi – tumhākaṃ bhagavā padhānakaraṇakāle devatā āgantvā, ‘‘putto te, mahārāja, kālaṅkato’’ti āhaṃsūti. Kiṃ saddahasi mahārājāti? Na bhagavā saddahinti. Idāni, mahārāja, supinappaṭiggahaṇato paṭṭhāya acchariyāni passanto kiṃ saddahissasi? Ahampi buddho jāto, tvampi buddhapitā jāto, pubbe pana mayhaṃ aparipakke ñāṇe bodhicariyaṃ carantassa dhammapālakumārakālepi sippaṃ uggahetuṃ gatassa, ‘‘tumhākaṃ putto dhammapālakumāro kālaṅkato, idamassa aṭṭhī’’ti eḷakaṭṭhiṃ āharitvā dassesuṃ, tadāpi tumhe, ‘‘mama puttassa antarāmaraṇaṃ nāma natthi, nāhaṃ saddahāmī’’ti avocuttha, mahārājāti imissā aṭṭhuppattiyā bhagavā mahādhammapālajātakaṃ kathesi.
此后，正觉世尊初转法轮，然后起身前往王舍城，接见净头大王。王王乘座上前，奉献殷勤，曾对释迦牟尼说明：「在您成就精进之时，天众曾来谒言：『陛下，您的子为秽恶。』陛下您信了此言乎？」世尊不信。净头大王说：「今在睡梦中见此异象，当您醒来时必定惊叹，可我亦曾于佛成道前，作为法护童子秉持技艺帮佛表现，天众曾来言：『您的儿子法护童子为秽恶者。』您亦曾反驳：『我子无间死，吾不信此。』今据此八事，世尊说明大法护因缘。」
§379
379.Mākho tvaṃ mārisāti sampiyāyamānā āhaṃsu. Devatānaṃ kirāyaṃ piyamanāpavohāro, yadidaṃ mārisāti. Ajajjitanti abhojanaṃ. Halanti vadāmīti alanti vadāmi, alaṃ iminā evaṃ mā karittha, yāpessāmahanti evaṃ paṭisedhemīti attho.
天众曾对魔谓：「你不要啊！」这是劝诫天众不可轻视魔王的恶意。此谓魔之霸道不可轻视。无食谓不进食。说半真半假是说我反对你，不要做此事乃此意。故说『不作恶行，方能长久』之意。
§380-1
380-1.Maṅguracchavīti maṅguramacchacchavi. Etāva paramanti tāsampi vedanānametaṃyeva paramaṃ, uttamaṃ pamāṇaṃ. Pitu sakkassa kammante…pe… paṭhamaṃ jhānaṃ upasampajja viharitāti rañño kira vappamaṅgaladivaso nāma hoti, tadā anekappakāraṃ khādanīyaṃ bhojanīyaṃ paṭiyādenti. Nagaravīthiyo sodhāpetvā puṇṇaghaṭe ṭhapāpetvā dhajapaṭākādayo ussāpetvā sakalanagaraṃ devavimānaṃ viya alaṅkaronti. Sabbe dāsakammakarādayo ahatavatthanivatthā gandhamālādipaṭimaṇḍitā rājakule sannipatanti. Rañño kammante naṅgalasatasahassaṃ yojīyati. Tasmiṃ pana divase ekena ūnaṃ aṭṭhasataṃ yojenti. Sabbanaṅgalāni saddhiṃ balibaddarasmiyottehi jāṇussoṇissa ratho viya rajataparikkhittāni honti. Rañño ālambananaṅgalaṃ rattasuvaṇṇaparikkhittaṃ hoti. Balibaddānaṃ siṅgānipi rasmipatodāpi suvaṇṇaparikkhittā honti. Rājā mahāparivārena nikkhamanto puttaṃ gahetvā agamāsi.
380-1.「Maṅguracchavī」谓为「maṅguramacchacchavi」。这些皆为极致之感受，谓为最初的、至高的测度。在父王建设工程时……初禅得以成就而安住。这被称作国王的盛大吉祥之日，当时人们奉养各种饮食。城中的街道经过清理，满载圆满的器皿，悬挂旌旗，装饰得宛如整座城市乃天宫一般。所有仆役、工匠等聚集在皇族，身着香气熏飘的衣物。国王工作时布满一百千犹如犁痕。该日仅有略少八百犹如耕作痕迹。所有犁痕相联如丝般灿烂，好似驾御银质战车的辕辐般排列。国王所依靠的犁痕在夜间被黄金围绕。那些玛遇犁痕上的犄角亦都被银光黄金环绕。国王从众臣环绕中出行，携子归于宫中。
Kammantaṭṭhāne eko jamburukkho bahalapattapalāso sandacchāyo ahosi. Tassa heṭṭhā kumārassa sayanaṃ paññapetvā upari suvaṇṇatārakakhacitaṃ vitānaṃ bandhāpetvā sāṇipākārena parikkhipāpetvā ārakkhaṃ ṭhapetvā rājā sabbālaṅkāraṃ alaṅkaritvā amaccagaṇaparivuto naṅgalakaraṇaṭṭhānaṃ agamāsi. Tattha rājā suvaṇṇanaṅgalaṃ gaṇhāti. Amaccā ekenūnaaṭṭhasatarajatanaṅgalāni gahetvā ito cito ca kasanti. Rājā pana orato pāraṃ gacchati, pārato vā oraṃ gacchati. Etasmiṃ ṭhāne mahāsampatti hoti, bodhisattaṃ parivāretvā nisinnā dhātiyo rañño sampattiṃ passissāmāti antosāṇito bahi nikkhantā. Bodhisatto ito cito ca olokento kañci adisvā vegena uṭṭhāya pallaṅkaṃ ābhujitvā ānāpāne pariggahetvā paṭhamajjhānaṃ nibbattesi. Dhātiyo khajjabhojjantare vicaramānā thokaṃ cirāyiṃsu, sesarukkhānaṃ chāyā nivattā, tassa pana rukkhassa parimaṇḍalā hutvā aṭṭhāsi. Dhātiyo ayyaputto ekakoti vegena sāṇiṃ ukkhipitvā anto pavisamānā bodhisattaṃ sayane pallaṅkena nisinnaṃ tañca pāṭihāriyaṃ disvā gantvā rañño ārocayiṃsu – ‘‘kumāro deva, evaṃ nisinno aññesaṃ rukkhānaṃ chāyā nivattā, jamburukkhassa parimaṇḍalā ṭhitā’’ti. Rājā vegenāgantvā pāṭihāriyaṃ disvā, ‘‘idaṃ te, tāta, dutiyaṃ vandana’’nti puttaṃ vandi. Idametaṃ sandhāya vuttaṃ – ‘‘pitu sakkassa kammante…pe… paṭhamajjhānaṃ upasampajja viharitā’’ti. Siyā nu kho eso maggo bodhāyāti bhaveyya nu kho etaṃ ānāpānassatipaṭhamajjhānaṃ bujjhanatthāya maggoti. Satānusāriviññāṇanti nayidaṃ bodhāya maggo bhavissati, ānāpānassatipaṭhamajjhānaṃ pana bhavissatīti evaṃ ekaṃ dve vāre uppannasatiyā anantaraṃ uppannaviññāṇaṃ satānusāriviññāṇaṃ nāma. Yaṃ taṃ sukhanti yaṃ taṃ ānāpānassatipaṭhamajjhānasukhaṃ.
在施工场地上有一株巨大的刚果树，叶茂枝繁，形成良好的荫蔽。树下为王子设置床榻，树上缀满黄金星星状装饰，展开帷盖，用甲板围绕，设立卫士守护。国王装饰华丽，带随从群臣前来犁田之地。此处国王取下黄金犁。随从们换取八十八头黄金犁，来回交接使用。国王所驾战车犁痕整齐，犹如由力士们连续牵引的车轮，金光闪耀。国王所依靠的犁痕通体由纯金围绕。金犄角以放射状金光环绕蔚为壮观。国王伴随大臣出行，携子归宫。
§382
382.Paccupaṭṭhitā hontīti paṇṇasālapariveṇasammajjanādivattakaraṇena upaṭṭhitā honti. Bāhullikoti paccayabāhulliko. Āvatto bāhullāyāti rasagiddho hutvā paṇītapiṇḍapātādīnaṃ atthāya āvatto. Nibbijja pakkamiṃsūti ukkaṇṭhitvā dhammaniyāmeneva pakkantā bodhisattassa sambodhiṃ pattakāle kāyavivekassa okāsadānatthaṃ dhammatāya gatā. Gacchantā ca aññaṭṭhānaṃ agantvā bārāṇasimeva agamaṃsu. Bodhisatto tesu gatesu addhamāsaṃ kāyavivekaṃ labhitvā bodhimaṇḍe aparājitapallaṅke nisīditvā sabbaññutaññāṇaṃ paṭivijjhi.
382.「Paccupaṭṭhitā」谓是因缘充分成熟，如围绕梧桐树之林给澡浸之地，资源俱足之类。又谓为「Bāhullika」，即因缘完备无缺。菩萨在起悟境界时，虽心情焦虑但无退转，达成了身心安住之境。离开原地前，往巴拉那西等地，终于获得身体的独处寂静，于菩提场所——无敌坐榻处安坐，实现全知无差别的觉悟。
§383
383.Vivicceva kāmehītiādi bhayabherave vuttanayeneva veditabbaṃ.
383.因诸欲等种种忧惧而避开他处，是该文中所应领会的含义。
§387
387.Abhijānāmi kho panāhanti ayaṃ pāṭiyekko anusandhi. Nigaṇṭho kira cintesi – ‘‘ahaṃ samaṇaṃ gotamaṃ ekaṃ pañhaṃ pucchiṃ. Samaṇo gotamo ‘aparāpi maṃ, aggivessana, aparāpi maṃ, aggivessanā’ti pariyosānaṃ adassento kathetiyeva. Kupito nu kho’’ti? Atha bhagavā, aggivessana , tathāgate anekasatāya parisāya dhammaṃ desente kupito samaṇo gotamoti ekopi vattā natthi, paresaṃ bodhanatthāya paṭivijjhanatthāya eva tathāgato dhammaṃ desetīti dassento imaṃ dhammadesanaṃ ārabhi. Tattha ārabbhāti sandhāya. Yāvadevāti payojanavidhi paricchedaniyamanaṃ. Idaṃ vuttaṃ hoti – paresaṃ viññāpanameva tathāgatassa dhammadesanāya payojanaṃ, tasmā na ekasseva deseti, yattakā viññātāro atthi, sabbesaṃ desetīti. Tasmiṃyeva purimasminti iminā kiṃ dassetīti? Saccako kira cintesi – ‘‘samaṇo gotamo abhirūpo pāsādiko suphusitaṃ dantāvaraṇaṃ, jivhā mudukā, madhuraṃ vākkaraṇaṃ, parisaṃ rañjento maññe vicarati, anto panassa cittekaggatā natthī’’ti. Atha bhagavā, aggivessana, na tathāgato parisaṃ rañjento vicarati, cakkavāḷapariyantāyapi parisāya tathāgato dhammaṃ deseti, asallīno anupalitto ettakaṃ ekavihārī, suññataphalasamāpattiṃ anuyuttoti dassetuṃ evamāha.
387.有人说：“我认识这个勇猛一人，他即是独自探究者。疑听说有人称他为‘外行’，即阿耆婆，有意讥讽他询问。彼时世尊为应善知识及众生利益，虽受非议，依旧宣说法义，于是开始宣说。由此可断定，佛陀不是仅向一人宣说，而是向有准备之众生普遍传法，这是‘广众宣法’之道。过去此人想：“此比库多端庄美丽，教语动听柔软舌不厉，不攻击众生，众生乐闻，内心专一。”世尊答曰：“如彼阿耆婆所言，世尊并非为取悦众生而宣说，佛于大天下及众会皆宣法，不愠怒、不憎恨、非独处；且入无欲成果定。”
Ajjhattamevāti gocarajjhattameva. Sannisādemīti sannisīdāpemi, tathāgato hi yasmiṃ khaṇe parisā sādhukāraṃ deti, tasmiṃ khaṇe pubbābhogena paricchinditvā phalasamāpattiṃ samāpajjati, sādhukārasaddassa nigghose avicchinneyeva samāpattito vuṭṭhāya ṭhitaṭṭhānato paṭṭhāya dhammaṃ deseti, buddhānañhi bhavaṅgaparivāso lahuko hotīti assāsavāre passāsavāre samāpattiṃ samāpajjanti. Yena sudaṃ niccakappanti yena suññena phalasamādhinā niccakālaṃ viharāmi, tasmiṃ samādhinimitte cittaṃ saṇṭhapemi samādahāmīti dasseti.
“阿耨”谓“境界所值”，此谓即时。『相应』乃起身就坐之意。佛于一刻，对善业加以确定，放离前受果，进入无余涅槃，沉浸善业处不间断地觉知，起而立于所在，随后宣说法教。佛在涅槃余波如微风，苦缠烦恼都渐渐消灭。所发生者谓：“我向何处修止，以无所得定中长住？”此语显示其已住定心已稳定。
Okappaniyametanti saddahaniyametaṃ. Evaṃ bhagavato ekaggacittataṃ sampaṭicchitvā idāni attano ovaṭṭikasāraṃ katvā ānītapañhaṃ pucchanto abhijānāti kho pana bhavaṃ gotamo divā supitāti āha. Yathā hi sunakho nāma asambhinnakhīrapakkapāyasaṃ sappinā yojetvā udarapūraṃ bhojitopi gūthaṃ disvā akhāditvā gantuṃ na sakkā, akhādamāno ghāyitvāpi gacchati, aghāyitvāva gatassa kirassa sīsaṃ rujjati; evamevaṃ imassapi satthā asambhinnakhīrapakkapāyasasadisaṃ abhinikkhamanato paṭṭhāya yāva āsavakkhayā pasādanīyaṃ dhammadesanaṃ deseti. Etassa pana evarūpaṃ dhammadesanaṃ sutvā satthari pasādamattampi na uppannaṃ, tasmā ovaṭṭikasāraṃ katvā ānītapañhaṃ apucchitvā gantuṃ asakkonto evamāha. Tattha yasmā thinamiddhaṃ sabbakhīṇāsavānaṃ arahattamaggeneva pahīyati, kāyadaratho pana upādinnakepi hoti anupādinnakepi. Tathā hi kamaluppalādīni ekasmiṃ kāle vikasanti, ekasmiṃ makulāni honti, sāyaṃ kesañci rukkhānampi pattāni patilīyanti, pāto vipphārikāni honti. Evaṃ upādinnakassa kāyassa darathoyeva darathavasena bhavaṅgasotañca idha niddāti adhippetaṃ, taṃ khīṇāsavānampi hoti. Taṃ sandhāya, ‘‘abhijānāmaha’’ntiādimāha. Sammohavihārasmiṃ vadantīti sammohavihāroti vadanti.
所谓「须顺法」即「当生信心」之义。如此，世尊专一心念圆满，现今审释自身所传述之义，答问表达，明了了知。然而，世尊曾说：“果德玛白昼安睡，如狗即使满腹给以未发酵牛乳稀饭，虽摄入食物却不能离去，虽被咬亦前行，未被咬时其头仍然疼痛。”此义，喻示世尊于此含乳未酿牛乳稀饭般法中出生，住世至余垢断尽，常演说令心安稳之法。然闻此法而未生微信，因而阐述，如此表达：谓昏沉眠者，即断尽一切余垢之阿拉汉道生已舍弃，然身体干燥，既有执著亦无执著；正如莲花于一时盛放，一时凋谢，傍晚树叶亦凋零，秋风变冷。如此执著之身体如干枯之木体于此法流中睡眠沉寂，故悉断余垢者亦如是。遂以此理说“愿闻此”，谓在惑乱之中谓惑乱行住也。
§389
389.Āsajja āsajjāti ghaṭṭetvā ghaṭṭetvā. Upanītehīti upanetvā kathitehi. Vacanappathehīti vacanehi. Abhinanditvā anumoditvāti alanti cittena sampaṭicchanto abhinanditvā vācāyapi pasaṃsanto anumoditvā. Bhagavatā imassa nigaṇṭhassa dve suttāni kathitāni. Purimasuttaṃ eko bhāṇavāro, idaṃ diyaḍḍho, iti aḍḍhatiye bhāṇavāre sutvāpi ayaṃ nigaṇṭho neva abhisamayaṃ patto, na pabbajito, na saraṇesu patiṭṭhito. Kasmā etassa bhagavā dhammaṃ desesīti? Anāgate vāsanatthāya. Passati hi bhagavā, ‘‘imassa idāni upanissayo natthi, mayhaṃ pana parinibbānato samadhikānaṃ dvinnaṃ vassasatānaṃ accayena tambapaṇṇidīpe sāsanaṃ patiṭṭhahissati. Tatrāyaṃ kulaghare nibbattitvā sampatte kāle pabbajitvā tīṇi piṭakāni uggahetvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā kāḷabuddharakkhito nāma mahākhīṇāsavo bhavissatī’’ti. Idaṃ disvā anāgate vāsanatthāya dhammaṃ desesi.
389.「脏、及过脏」即反复搅动。"拿来"即拿起、持有，"言语路径"谓言辞传承。"欣然、赞同"谓心生安受，而语以承认。世尊曾于此外道持二经典。先经典有一演讲场合，此经典较长，为中位演讲次序，然此外道非归依非受戒，亦未得证。问何因世尊宣说此法？为未来时世之利益也。世尊预见：“此时无依止彼法，唯我涅槃之后两百年之持续，斯系教法将在铜叶岛建立。届时于贵族之家出生，具备时得出家，习三藏教言，增长内观，具足洞察得阿拉汉果者将出现，名曰‘时觉守护’无人余垢。”以此预测故宣说此法以利未来。
Sopi tattheva tambapaṇṇidīpamhi sāsane patiṭṭhite devalokato cavitvā dakkhiṇagirivihārassa bhikkhācāragāme ekasmiṃ amaccakule nibbatto pabbajjāsamatthayobbane pabbajitvā tepiṭakaṃ buddhavacanaṃ uggahetvā gaṇaṃ pariharanto mahābhikkhusaṅghaparivuto upajjhāyaṃ passituṃ agamāsi. Athassa upajjhāyo saddhivihārikaṃ codessāmīti tepiṭakaṃ buddhavacanaṃ uggahetvā āgatena tena saddhiṃ mukhaṃ datvā kathāmattampi na akāsi. So paccūsasamaye vuṭṭhāya therassa santikaṃ gantvā, – ‘‘tumhe, bhante, mayi ganthakammaṃ katvā tumhākaṃ santikaṃ āgate mukhaṃ datvā kathāmattampi na karittha, ko mayhaṃ doso’’ti pucchi. Thero āha – ‘‘tvaṃ, āvuso, buddharakkhita ettakeneva ‘pabbajjākiccaṃ me matthakaṃ patta’nti saññaṃ karosī’’ti. Kiṃ karomi, bhanteti? Gaṇaṃ vinodetvā tvaṃ papañcaṃ chinditvā cetiyapabbatavihāraṃ gantvā samaṇadhammaṃ karohīti. So upajjhāyassa ovāde ṭhatvā saha paṭisambhidāhi arahattaṃ patvā puññavā rājapūjito hutvā mahābhikkhusaṅghaparivāro cetiyapabbatavihāre vasi.
于当时，铜叶岛教法建立后，一比库出世，离开天界入教外的南山比库行学村庄，诞生于一无有所属之家，得出家之机。彼历持三藏佛语，行摄持为大众合众，比库众拥立之赴见导师看望。导师欲指点其坚信法理，将佛语藏授其，然该比库参访时未与对话。次一晨起，前往长老住处询问：“尊者，因我撰写佛典教义，抵达尔处询问时却未言一语，有何过失？”长老答：“比库护持，观有此等意念：‘我希望得出家功课之证悟’。我将放下纷扰，前往祠山比库修学安住。”彼比库听从导师劝诫，得证阿拉汉果，蒙王室礼敬，与广大比库众住于祠山比库林。
Tasmiñhi kāle tissamahārājā uposathakammaṃ karonto cetiyapabbate rājaleṇe vasati. So therassa upaṭṭhākabhikkhuno saññaṃ adāsi – ‘‘yadā mayhaṃ ayyo pañhaṃ vissajjeti, dhammaṃ vā katheti, tadā me saññaṃ dadeyyāthā’’ti. Theropi ekasmiṃ dhammassavanadivase bhikkhusaṅghaparivāro kaṇṭakacetiyaṅgaṇaṃ āruyha cetiyaṃ vanditvā kāḷatimbarurukkhamūle aṭṭhāsi. Atha naṃ eko piṇḍapātikatthero kāḷakārāmasuttante pañhaṃ pucchi. Thero nanu, āvuso, ajja dhammassavanadivasoti āha. Āma, bhante, dhammassavanadivasoti. Tena hi pīṭhakaṃ ānetha, idheva nisinnā dhammassavanaṃ karissāmāti. Athassa rukkhamūle āsanaṃ paññapetvā adaṃsu. Thero pubbagāthā vatvā kāḷakārāmasuttaṃ ārabhi. Sopissa upaṭṭhākadaharo rañño saññaṃ dāpesi. Rājā pubbagāthāsu aniṭṭhitāsuyeva pāpuṇi. Patvā ca aññātakaveseneva parisante ṭhatvā tiyāmarattiṃ ṭhitakova dhammaṃ sutvā therassa, idamavoca bhagavāti vacanakāle sādhukāraṃ adāsi. Thero ñatvā, kadā āgatosi, mahārājāti pucchi. Pubbagāthā osāraṇakāleyeva, bhanteti. Dukkaraṃ te mahārāja, katanti. Nayidaṃ, bhante, dukkaraṃ, yadi pana me ayyassa dhammakathaṃ āraddhakālato paṭṭhāya ekapadepi aññavihitabhāvo ahosi, tambapaṇṇidīpassa patodayaṭṭhinitudanamattepi ṭhāne sāmibhāvo nāma me mā hotūti sapathamakāsi.
彼时，三世王行伍波萨他的戒律仪式，于祠山比库林居住。此比库长老之侍者将意念告知：“尊者若知我解答问题，讲说法，则予我意念。”长老于某日法会听闻，众比库围绕刺树园前礼拜祠山，坐于黑木树根之下。忽遇一乞食比库，问：“长老，今日是听法日否？”长老答：“是，尊者。”彼乞食比库言：“今带经书前来，得以共坐听法。”长老作初经颂歌，诵黑木树讷经。侍者将心意告知国王，国王获知初经颂歌略有缺失，但仍允准。长老静坐法会，国王问：“尊者何时到来？”答曰：“于经首段诵出之时。”国王言：“诸多佛德，何其广大？”长老答以多喻，诸如一千余米之稻田中尽是成熟稻谷而未收割，虽余谷丰富，其不足者亦有；或以恒河洪水流注入窄嘴瓶中，水分不均，喻法德有多有少。又如空中鹭鸟戏翔，虽为一族小鸟，其翼展虽广，空中却同时容纳众多鸟与空余，喻佛德虽有限而不可量。王甚悦，许诺如其所愿赠与三十由旬之国土，令法恒久昌盛，并请求比库们以法正治国土，王亦皆称是。
Tasmiṃ pana sutte buddhaguṇā paridīpitā, tasmā rājā pucchi – ‘‘ettakāva, bhante, buddhaguṇā, udāhu aññepi atthī’’ti. Mayā kathitato, mahārāja, akathitameva bahu appamāṇanti. Upamaṃ, bhante, karothāti. Yathā, mahārāja , karīsasahassamatte sālikkhette ekasālisīsato avasesasālīyeva bahū, evaṃ mayā kathitaguṇā appā, avasesā bahūti. Aparampi, bhante, upamaṃ karothāti. Yathā, mahārāja, mahāgaṅgāya oghapuṇṇāya sūcipāsaṃ sammukhaṃ kareyya, sūcipāsena gataudakaṃ appaṃ, sesaṃ bahu, evameva mayā kathitaguṇā appā, avasesā bahūti. Aparampi, bhante, upamaṃ karothāti. Idha, mahārāja, cātakasakuṇā nāma ākāse kīḷantā vicaranti. Khuddakā sā sakuṇajāti, kiṃ nu kho tassa sakuṇassa ākāse pakkhapasāraṇaṭṭhānaṃ bahu, avaseso ākāso appoti? Kiṃ, bhante, vadatha, appo tassa pakkhapasāraṇokāso, avasesova bahūti. Evameva, mahārāja, appakā mayā buddhaguṇā kathitā, avasesā bahū anantā appameyyāti. Sukathitaṃ, bhante, anantā buddhaguṇā ananteneva ākāsena upamitā. Pasannā mayaṃ ayyassa, anucchavikaṃ pana kātuṃ na sakkoma. Ayaṃ me duggatapaṇṇākāro imasmiṃ tambapaṇṇidīpe imaṃ tiyojanasatikaṃ rajjaṃ ayyassa demāti. Tumhehi, mahārāja, attano pasannākāro kato, mayaṃ pana amhākaṃ dinnaṃ rajjaṃ tumhākaṃyeva dema, dhammena samena rajjaṃ kārehi mahārājāti.
经中说佛德广大，王因好奇问：“佛德是否还有他人不可及者？”答曰：“我所说者广大且无量，无有其上者。以譬喻而言，如千余亩稻田中虽尚有余杭殘稻，然大多数稻谷已成熟。又如恒河水满口瓶水，虽瓶中水少部分能流出，大部分仍留存瓶内。又如天鹭群飞翔于空，即使鸟群数量众多，空中仍余宽敞无位。”译者引申即佛德广大无量且无上。出家之人皆讚嘆，王心悦诚服，示意无限佛德仅少部分为人所知，无限部分仍超出凡夫理解。因国王请求，出家众共勉励正法久住，令国乐法安。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Mahāsaccakasuttavaṇṇanā niṭṭhitā. · 大萨咖咖经注释完毕。
7. Cūḷataṇhāsaṅkhayasuttavaṇṇanā7. 小渴爱灭尽经注释
§390
390.Evaṃme sutanti cūḷataṇhāsaṅkhayasuttaṃ. Tattha pubbārāme migāramātupāsādeti pubbārāmasaṅkhāte vihāre migāramātuyā pāsāde. Tatrāyaṃ anupubbīkathāatīte satasahassakappamatthake ekā upāsikā padumuttaraṃ bhagavantaṃ nimantetvā buddhappamukhassa bhikkhusaṅghassa satasahassaṃ dānaṃ datvā bhagavato pādamūle nipajjitvā, ‘‘anāgate tumhādisassa buddhassa aggupaṭṭhāyikā homī’’ti patthanamakāsi. Sā kappasatasahassaṃ devesu ceva manussesu ca saṃsaritvā amhākaṃ bhagavato kāle bhaddiyanagare meṇḍakaseṭṭhiputtassa dhanañjayassa seṭṭhino gahe sumanadeviyā kucchimhi paṭisandhiṃ gaṇhi. Jātakāle cassā visākhāti nāmaṃ akaṃsu. Sā yadā bhagavā bhaddiyanagaraṃ agamāsi, tadā pañcahi dārikāsatehi saddhiṃ bhagavato paccuggamanaṃ katvā paṭhamadassanamhiyeva sotāpannā ahosi. Aparabhāge sāvatthiyaṃ migāraseṭṭhiputtassa puṇṇavaḍḍhanakumārassa gehaṃ gatā, tattha naṃ migāraseṭṭhi mātiṭṭhāne ṭhapesi, tasmā migāramātāti vuccati.
390.诸如经文所述，为《小断贪欲经》。其地谓为前园，有名为鹿母居所之寺廊。彼处，昔日比库尼波岛居士请请世尊，恭敬供养佛陀及比库众百千人，礼敬足下，发愿未来共护佛陀之正法。此发愿历数百次转世，遍游天人及人间世。今生名为维萨迦，住于弗迪那多瓜宅邸，为富商施主，也号称为鹿居女士。彼时佛陀来到佛城，彼女士与佛同行合十，初见即得无漏果，是里第一个得法者。后往沙迦城，居于鹿居富户家中，名由此得。
Patikulaṃ gacchantiyā cassā pitā mahālatāpiḷandhanaṃ nāma kārāpesi. Tasmiṃ piḷandhane catasso vajiranāḷiyo upayogaṃ agamaṃsu, muttānaṃ ekādasa nāḷiyo, pavāḷānaṃ dvāvīsati nāḷiyo, maṇīnaṃ tettiṃsa nāḷiyo, iti etehi ca aññehi ca sattavaṇṇehi ratanehi niṭṭhānaṃ agamāsi. Taṃ sīse paṭimukkaṃ yāva pādapiṭṭhiyā bhassati, pañcannaṃ hatthīnaṃ balaṃ dhārayamānāva naṃ itthī dhāretuṃ sakkoti. Sā aparabhāge dasabalassa aggupaṭṭhāyikā hutvā taṃ pasādhanaṃ vissajjetvā navahi koṭīhi bhagavato vihāraṃ kārayamānā karīsamatte bhūmibhāge pāsādaṃ kāresi. Tassa uparibhūmiyaṃ pañca gabbhasatāni honti, heṭṭhābhūmiyaṃ pañcāti gabbhasahassappaṭimaṇḍito ahosi. Sā ‘‘suddhapāsādova na sobhatī’’ti taṃ parivāretvā pañca dvikūṭagehasatāni, pañca cūḷapāsādasatāni, pañca dīghasālasatāni ca kārāpesi. Vihāramaho catūhi māsehi niṭṭhānaṃ agamāsi.
因有异类之物前来，其父曾建造一座名为大藤桥的建筑。在此桥中，使用了四种坚固的竹管：珍珠制的十一根竹管，珊瑚制的二十二根竹管，宝石制的三十三根竹管，以及其他各种七种宝物作基底。此桥于顶部由头部一直通至脚底，五头象的力量合持，女子亦不能承受。此女子后来成为十万众首领，安置该设施后，耗费九千万，在世尊住所所在的宫殿区，建造了宏伟宫殿。其地上层有五百几间阁楼，下层广布五千间住宅。因其宫殿非纯净之地，遂围绕其建造五百间双楼屋、五百间小庙、以及五百间长廊大树屋。大住处经四个月时间建成。这是一番修建详尽叙述。
Mātugāmattabhāve ṭhitāya visākhāya viya aññissā buddhasāsane dhanapariccāgo nāma natthi, purisattabhāve ṭhitassa ca anāthapiṇḍikassa viya aññassa buddhasāsane dhanapariccāgo nāma natthi. So hi catupaññāsakoṭiyo vissajjetvā sāvatthiyā dakkhiṇabhāge anurādhapurassa mahāvihārasadise ṭhāne jetavanamahāvihāraṃ nāma kāresi. Visākhā, sāvatthiyā pācīnabhāge uttamadevīvihārasadise ṭhāne pubbārāmaṃ nāma kāresi. Bhagavā imesaṃ dvinnaṃ kulānaṃ anukampāya sāvatthiṃ nissāya viharanto imesu dvīsu vihāresu nibaddhavāsaṃ vasi. Ekaṃ antovassaṃ jetavane vasati, ekaṃ pubbārāme, etasmiṃ pana samaye bhagavā pubbārāme viharati. Tena vuttaṃ – ‘‘pubbārāme migāramātupāsāde’’ti.
如同位于母乡一样，维萨迦在众佛法中无有财物施与；如同安陀比库亦无财供养于佛法中。她捐献四十五亿，于沙瓦提南部赐建南方的阿奴罗阇城附近的一处名为揭多伐那大寺之地建造大寺院。维萨迦又在沙瓦提西部优陀娑维大寺附近建造前林寺。世尊为慈悲这两家，依止于沙瓦提，常住于此两所寺院，一在揭多伐那内，一在前林内。世尊住在前林寺时，故有言：“于前林中狙母舍处”。
Kittāvatānu kho, bhanteti kittakena nu kho, bhante. Saṃkhittena taṇhāsaṅkhayavimutto hotīti taṇhāsaṅkhaye nibbāne taṃ ārammaṇaṃ katvā vimuttacittatāya taṇhāsaṅkhayavimutto nāma saṃkhittena kittāvatā hoti? Yāya paṭipattiyā taṇhāsaṅkhayavimutto hoti, taṃ me khīṇāsavassa bhikkhuno pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchati. Accantaniṭṭhoti khayavayasaṅkhātaṃ antaṃ atītāti accantā. Accantā niṭṭhā assāti accantaniṭṭho, ekantaniṭṭho satataniṭṭhoti attho. Accantaṃ yogakkhemīti accantayogakkhemī, niccayogakkhemīti attho. Accantaṃ brahmacārīti accantabrahmacārī, niccabrahmacārīti attho. Accantaṃ pariyosānamassāti purimanayeneva accantapariyosāno. Seṭṭho devamanussānanti devānañca manussānañca seṭṭho uttamo. Evarūpo bhikkhu kittāvatā hoti, khippametassa saṅkhepeneva paṭipattiṃ kathethāti bhagavantaṃ yācati. Kasmā panesa evaṃ vegāyatīti? Kīḷaṃ anubhavitukāmatāya.
尊者，所谓的“称号”，是用简略言辞表彰那断除渴爱，心解脱之人。所谓渴除，即在断渴时以此为依怙，心怀自在，称为“断渴”。尊者，你愿以简洁而明晰的教法讲述那断渴者的修行初段，我欲求闻。所谓‘极终’是终结，过去之终结。‘极终’即完全之终结，专一不杂，恒常不变。‘极终之喜’，即恒久喜乐之意。‘极终正行’，即恒常正行。‘极终终结’，即完全终止。此意为最上之天人诸人。如此比库，称为极终者，因其迅速而总结修持，故请求世尊赐教。为何如此速疾？因喜戏磨练他故。
Ayaṃ kira uyyānakīḷaṃ āṇāpetvā catūhi mahārājūhi catūsu disāsu ārakkhaṃ gāhāpetvā dvīsu devalokesu devasaṅghena parivuto aḍḍhatiyāhi nāṭakakoṭīhi saddhiṃ erāvaṇaṃ āruyha uyyānadvāre ṭhito imaṃ pañhaṃ sallakkhesi – ‘‘kittakena nu kho taṇhāsaṅkhayavimuttassa khīṇāsavassa saṅkhepato āgamaniyapubbabhāgapaṭipadā hotī’’ti. Athassa etadahosi – ‘‘ayaṃ pañho ativiya sassiriko, sacāhaṃ imaṃ pañhaṃ anuggaṇhitvāva uyyānaṃ pavisissāmi, chadvārikehi ārammaṇehi nimmathito na puna imaṃ pañhaṃ sallakkhessāmi , tiṭṭhatu tāva uyyānakīḷā, satthu santikaṃ gantvā imaṃ pañhaṃ pucchitvā uggahitapañho uyyāne kīḷissāmī’’ti hatthikkhandhe antarahito bhagavato santike pāturahosi. Tepi cattāro mahārājāno ārakkhaṃ gahetvā ṭhitaṭṭhāneyeva ṭhitā, paricārikadevasaṅghāpi nāṭakānipi erāvaṇopi nāgarājā tattheva uyyānadvāre aṭṭhāsi, evamesa kīḷaṃ anubhavitukāmatāya vegāyanto evamāha.
某日，园林管理者联同四位大王，于四方布置护卫，又由天界使者聚集众天兵与乐师，合力庆祝演奏。众僮童及天王站于园门口，向尊者提出问题：“尊者，断渴、断烦恼、断习气者，是否皆具简略的先行修行？”对此，尊者赤手空拳进入园中，心念曰：“此问甚是快速，若我入园即应迅速回答，不再重问，令园保持原状，于师面前作答此问。”四王即守护在园中，天界使者与园中童子亦在园门口立定，以此激励他迅速应答问题。
Sabbe dhammā nālaṃ abhinivesāyāti ettha sabbe dhammā nāma pañcakkhandhā dvādasāyatanāni aṭṭhārasa dhātuyo. Te sabbepi taṇhādiṭṭhivasena abhinivesāya nālaṃ na pariyattā na samatthā na yuttā, kasmā? Gahitākārena atiṭṭhanato. Te hi niccāti gahitāpi aniccāva sampajjanti, sukhāti gahitāpi dukkhāva sampajjanti, attāti gahitāpi anattāva sampajjanti, tasmā nālaṃ abhinivesāya. Abhijānātīti aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānāti. Parijānātīti tatheva tīraṇapariññāya parijānāti. Yaṃkiñci vedananti antamaso pañcaviññāṇasampayuttampi yaṃkiñci appamattakampi vedanaṃ anubhavati. Iminā bhagavā sakkassa devānamindassa vedanāvasena nibbattetvā arūpapariggahaṃ dasseti. Sace pana vedanākammaṭṭhānaṃ heṭṭhā na kathitaṃ bhaveyya, imasmiṃ ṭhāne kathetabbaṃ siyā. Heṭṭhā pana kathitaṃ, tasmā satipaṭṭhāne vuttanayeneva veditabbaṃ. Aniccānupassīti ettha aniccaṃ veditabbaṃ, aniccānupassanā veditabbā, aniccānupassī veditabbo. Tattha aniccanti pañcakkhandhā, te hi uppādavayaṭṭhena aniccā. Aniccānupassanāti pañcakkhandhānaṃ khayato vayato dassanañāṇaṃ. Aniccānupassīti tena ñāṇena samannāgato puggalo . Tasmā ‘‘aniccānupassī viharatī’’ti aniccato anupassanto viharatīti ayamettha attho.
一切法无常无固著，在此指五蕴、十二处、十八界诸界。众生放逸于渴爱见，未知此诸法不能恒常不变。为何不能？因有执着之故。虽执着于常者，实无常；执着于乐者，实苦；执着于我者，实无我。故说无常无我无乐。明了无常无我无乐者，即以智慧认知。深知乃至超越此理者，称为了解。所谓感知，乃指与五识相关之感受，无论粗重或微细。世尊示现通过闻及天帝所授的感受安稳法门而超脱色界。当未论处感受业者，应在此处论述。已论处感受业者，据念处法则应当了解无常之法观, 观无常者，见五蕴因起因灭之无常，观无常者乃见五蕴衰灭之知见。此见乃具足知识之人因此“修无常观住者”，即常住观无常者，是此义也。
Virāgānupassīti ettha dve virāgā khayavirāgo ca accantavirāgo ca. Tattha saṅkhārānaṃ khayavayato anupassanāpi, accantavirāgaṃ nibbānaṃ virāgato dassanamaggañāṇampi virāgānupassanā. Tadubhayasamāṅgīpuggalo virāgānupassī nāma, taṃ sandhāya vuttaṃ ‘‘virāgānupassī’’ti, virāgato anupassantoti attho. Nirodhānupassimhipi eseva nayo, nirodhopi hi khayanirodho ca accantanirodho cāti duvidhoyeva. Paṭinissaggānupassīti ettha paṭinissaggo vuccati vossaggo, so ca pariccāgavossaggo pakkhandanavossaggoti duvidho hoti . Tattha pariccāgavossaggoti vipassanā, sā hi tadaṅgavasena kilese ca khandhe ca vossajjati. Pakkhandanavossaggoti maggo, so hi nibbānaṃ ārammaṇaṃ ārammaṇato pakkhandati. Dvīhipi vā kāraṇehi vossaggoyeva, samucchedavasena khandhānaṃ kilesānañca vossajjanato, nibbānañca pakkhandanato. Tasmā kilese ca khandhe ca pariccajatīti pariccāgavossaggo, nirodhe nibbānadhātuyā cittaṃ pakkhandatīti pakkhandanavossaggoti ubhayampetaṃ magge sameti. Tadubhayasamaṅgīpuggalo imāya paṭinissaggānupassanāya samannāgatattā paṭinissaggānupassī nāma hoti. Taṃ sandhāya vuttaṃ ‘‘paṭinissaggānupassī’’ti. Na kiñci loke upādiyatīti kiñci ekampi saṅkhāragataṃ taṇhāvasena na upādiyati na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti aggaṇhanto taṇhāparitassanāya na paritassati. Paccattaññeva parinibbāyatīti sayameva kilesaparinibbānena parinibbāyati. Khīṇā jātītiādinā panassa paccavekkhaṇāva dassitā. Iti bhagavā sakkassa devānamindassa saṃkhittena khīṇāsavassa pubbabhāgappaṭipadaṃ pucchito sallahukaṃ katvā saṃkhitteneva khippaṃ kathesi.
“离欲观”此处指两种离欲：断离欲及完全断离欲。于此观察行无常（即更替）及断除欲念，此即断离欲；断离欲观亦即通向涅槃之无余道。持此双者，称为离欲观看者。由此生“离欲观看者”一词。断除观看与断观同理，涅槃既为断除即为彻底断除，断除有二种：完全断绝及终极断绝。所谓放下观看，指弃舍，即放弃，含脱弃与舍弃两义。脱弃即依止正观断除烦恼及蕴；舍弃即令进入涅槃境界，脱除烦恼及蕴。故依止烦恼及蕴弃舍，涅槃以断为起点，由此合称放弃观。此双涵盖者，具放弃观看者之名。通过此故称为放弃观看者。此世间无所取，无取渴爱、非占有、非依赖、非执著。因无所取故，不生苦恼。唯自证涅槃，即自证烦恼灭。已断尽生死故称净尽生。佛即对天帝问“断尽生者初机修行如何”，以简明方法快速开示。
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391.Avidūre nisinno hotīti anantare kūṭāgāre nisinno hoti. Abhisameccāti ñāṇena abhisamāgantvā, jānitvāti attho. Idaṃ vuttaṃ hoti – kiṃ nu kho esa jānitvā anumodi, udāhu ajānitvā vāti. Kasmā panassa evamahosīti? Thero kira na bhagavato pañhavissajjanasaddaṃ assosi, sakkassa pana devarañño, ‘‘evametaṃ bhagavā evametaṃ sugatā’’ti anumodanasaddaṃ assosi. Sakko kira devarājā mahatā saddena anumodi. Atha kasmā na bhagavato saddaṃ assosīti? Yathāparisaviññāpakattā. Buddhānañhi dhammaṃ kathentānaṃ ekābaddhāya cakkavāḷapariyantāyapi parisāya saddo suyyati, pariyantaṃ pana muñcitvā aṅgulimattampi bahiddhā na niccharati. Kasmā? Evarūpā madhurakathā mā niratthakā agamāsīti. Tadā bhagavā migāramātupāsāde sattaratanamaye kūṭāgāre sirigabbhamhi nisinno hoti, tassa dakkhiṇapasse sāriputtattherassa vasanakūṭāgāraṃ, vāmapasse mahāmoggallānassa, antare chiddavivarokāso natthi, tasmā thero na bhagavato saddaṃ assosi, sakkasseva assosīti.
391. “若非在远处而坐”，随即便是在屋顶房中坐。这所谓“abhisamecca”者，是指凭借明了之智而清楚认识，所谓“jānitvā”者，即其含义。此处说：如果明了了悟而赞同，那便称‘赞同’，反之若不明了则称‘否认’。为何他会如此呢？原来这位长老听不到世尊发出的智慧开示之声，却听到萨咖天帝说：“世尊是如此，如来是如此，是善逝者。”的赞叹之声。萨咖天帝以响亮之声表示赞同。那么，为何他不会听到世尊的声音呢？这是因为就如过滤声音一般。佛陀讲法时，同修们共同围绕在法轮周围，众多听法大众的声音汇聚成一股，达至四周，然而声音却未扩散到屋外只有手指距离。何故？此类美妙妙善的说法不会白白传出。彼时，世尊在鹿母舍七宝制成的屋顶厅堂中端坐，其南面为长老沙利弗的房舍，北面为大摩嘎剌那之处，二者之间无间隙，故此长老听不到世尊之声，仅闻得萨咖之声。
Pañcahitūriyasatehīti pañcaṅgikānaṃ tūriyānaṃ pañcahi satehi. Pañcaṅgikaṃ tūriyaṃ nāma ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti imehi pañcahi aṅgehi samannāgataṃ. Tattha ātataṃ nāma cammapariyonaddhesu bheriādīsu ekatalatūriyaṃ. Vitataṃ nāma ubhayatalaṃ. Ātatavitataṃ nāma tantibaddhapaṇavādi. Susiraṃ vaṃsādi. Ghanaṃ sammādi. Samappitoti upagato. Samaṅgībhūtoti tasseva vevacanaṃ. Paricāretīti taṃ sampattiṃ anubhavanto tato tato indriyāni cāreti. Idaṃ vuttaṃ hoti – parivāretvā vajjamānehi pañcahi tūriyasatehi samannāgato hutvā dibbasampattiṃ anubhavatī. Paṭipaṇāmetvāti apanetvā, nissaddāni kārāpetvāti attho. Yatheva hi idāni saddhā rājāno garubhāvaniyaṃ bhikkhuṃ disvā – ‘‘asuko nāma ayyo āgacchati, mā, tātā, gāyatha, mā vādetha, mā naccathā’’ti nāṭakāni paṭivinenti, sakkopi theraṃ disvā evamakāsi. Cirassaṃ kho, mārisa moggallāna, imaṃ pariyāyamakāsīti evarūpaṃ loke pakatiyā piyasamudāhāravacanaṃ hoti, lokiyā hi cirassaṃ āgatampi anāgatapubbampi manāpajātiyaṃ āgataṃ disvā, – ‘‘kuto bhavaṃ āgato, cirassaṃ bhavaṃ āgato, kathaṃ te idhāgamanamaggo ñāto maggamūḷhosī’’tiādīni vadanti. Ayaṃ pana āgatapubbattāyeva evamāha. Thero hi kālena kālaṃ devacārikaṃ gacchatiyeva. Tattha pariyāyamakāsīti vāramakāsi. Yadidaṃ idhāgamanāyāti yo ayaṃ idhāgamanāya vāro, taṃ, bhante, cirassamakāsīti vuttaṃ hoti. Idamāsanaṃ paññattanti yojanikaṃ maṇipallaṅkaṃ paññapāpetvā evamāha.
所谓五百四十，即五个部份中的第四部分共有五百个。其中“五个部份第四”意指四支组成的五部分。第四支称为“ātataṃ vitataṃ ātatavitataṃ susiraṃ ghananti”，这由五个组成部分构成，其中ātata指的是铜器中的一种鼓等一类乐器，vitata者谓双面，ātata-vitata谓用弦若琴弦之类，susira则是竹制的，ghana意指紧密，意思是恰当组合后成一体成兵器器具。paricāretīti即亲历使用以及由此而发的各种感官运作的能力。此处记载为：闭门谢客，备足五百四十，因而享受神通的成就。所谓“patipaṇāmetvā”即达到、“nissaddāni kārāpetvā”即使不能发声。如今信士与国王见到疲惫的比库，便呼说：“倦了，师父来了，别吵啦，别唱啦，别跳舞啦”，戏谑不断，萨咖也看到长老是这样。摩嘎剌那老者长久以来，作此解释道：世上总有如此口出讨人喜欢的话语，虽是俗人，然即使多年到来，仍被人欢迎，且有人说：“何处有那世尊来？迟迟未见到，怎能说是来呢？”这种说法，实为熟悉过往的记忆。长老也如同每日如行天界之客。此“pariyāyamakāsi”即替代说法表述。所谓“idhāgamanāya vāro”，即世尊现身之日，就称为“迟续来访”日。此处所坐之处称以“yojanika maṇipallaṅka”，即称为长方宝床。
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392.Bahukiccā bahukaraṇīyāti ettha yesaṃ bahūni kiccāni, te bahukiccā. Bahukaraṇīyāti tasseva vevacanaṃ. Appeva sakena karaṇīyenāti sakaraṇīyameva appaṃ mandaṃ, na bahu, devānaṃ karaṇīyaṃ pana bahu, pathavito paṭṭhāya hi kapparukkhamātugāmādīnaṃ atthāya aṭṭā sakkassa santike chijjanti, tasmā niyamento āha – apica devānaṃyeva tāvatiṃsānaṃ karaṇīyenāti. Devānañhi dhītā ca puttā ca aṅke nibbattanti, pādaparicārikā itthiyo sayane nibbattanti, tāsaṃ maṇḍanapasādhanakārikā devadhītā sayanaṃ parivāretvā nibbattanti, veyyāvaccakarā antovimāne nibbattanti, etesaṃ atthāya aṭṭakaraṇaṃ natthi. Ye pana sīmantare nibbattanti, te ‘‘mama santakā tava santakā’’ti nicchetuṃ asakkontā aṭṭaṃ karonti, sakkaṃ devarājānaṃ pucchanti, so yassa vimānaṃ āsannataraṃ, tassa santakoti vadati. Sace dvepi samaṭṭhāne honti, yassa vimānaṃ olokento ṭhito, tassa santakoti vadati. Sace ekampi na oloketi, taṃ ubhinnaṃ kalahupacchedanatthaṃ attano santakaṃ karoti. Taṃ sandhāya, ‘‘devānaṃyeva tāvatiṃsānaṃ karaṇīyenā’’ti āha. Apicassa evarūpaṃ kīḷākiccampi karaṇīyameva.
392. “多种职务多者”，意谓众多职责，称之为多种（bahukiccā）；“多方应做”指的是对应职务的意义。“少部分职务”，意谓虽有些许职责但非众多。天界诸神纷纷效劳，这供养地上如树、茅屋等所需，皆由三十三天主宰调遣神众完成，因此祂给予规约——专指天界三十三天的神众为多种职务。诸神拥有众多女儿儿子及侍从女性，女性卧室由天女整理，装饰用具由天女准备，医生居住天宫，这些都有专职安排。凡无此安排者，则需自行分配。居于边境的天女，不能明确分配各自的职责，便形成互相划分领域的状况，向天帝询问，看哪个天宫更近即轮为自己辖区。若两区并列，便看所在天宫的视野。若视野兼有，则互相划分各自领域而减少争端。由此确定“专属三十三天众职责分工”的规矩。这个规矩在天界玩耍也要遵守。
Yaṃno khippameva antaradhāyatīti yaṃ amhākaṃ sīghameva andhakāre rūpagataṃ viya na dissati. Iminā – ‘‘ahaṃ, bhante, taṃ pañhavissajjanaṃ na sallakkhemī’’ti dīpeti. Thero – ‘‘kasmā nu kho ayaṃ yakkho asallakkhaṇabhāvaṃ dīpeti, passena pariharatī’’ti āvajjanto – ‘‘devā nāma mahāmūḷhā honti. Chadvārikehi ārammaṇehi nimmathīyamānā attano bhuttābhuttabhāvampi pītāpītabhāvampi na jānanti, idha katamettha pamussantī’’ti aññāsi. Keci panāhu – ‘‘thero etassa garu bhāvaniyo, tasmā ‘idāneva loke aggapuggalassa santike pañhaṃ uggahetvā āgato, idāneva nāṭakānaṃ antaraṃ paviṭṭhoti evaṃ maṃ thero tajjeyyā’ti bhayena evamāhā’’ti. Etaṃ pana kohaññaṃ nāma hoti, na ariyasāvakassa evarūpaṃ kohaññaṃ nāma hoti, tasmā mūḷhabhāveneva na sallakkhesīti veditabbaṃ. Upari kasmā sallakkhesīti? Thero tassa somanassasaṃvegaṃ janayitvā tamaṃ nīhari, tasmā sallakkhesīti.
所谓能迅速隐匿，意指我们迅捷如暗中形迹不可见。以此，长老启示曰：“舍不得世尊的智慧开示”。长老曰：“为何这夜叉如此隐藏呢？他看见便避开。”因其怀疑而如此——神明大多愚昧，沉迷于六门之所发趣向，既不知自己正处于喜乐与痛苦之中，也不恰当判断其中情形。他早已明了此理，但未知何以如此昏沉。又有一些人说：“此长老很有威仪，故此‘现今世尊正来到世间启示疑惑，现正进入舞台，定能胜过他’”——带着担忧如此说。此心恼恨非圣门弟子之为，故此不能称为慧心察觉。那为何称为察觉呢？因长老心生喜悦急迫而望远去，故此称为察觉。
Idāni sakko pubbe attano evaṃ bhūtakāraṇaṃ therassa ārocetuṃ bhūtapubbantiādimāha. Tattha samupabyūḷhoti sannipatito rāsibhūto. Asurā parājiniṃsūti asurā parājayaṃ pāpuṇiṃsu. Kadā panete parājitāti? Sakkassa nibbattakāle. Sakko kira anantare attabhāve magadharaṭṭhe macalagāme magho nāma māṇavo ahosi, paṇḍito byatto, bodhisattacariyā viyassa cariyā ahosi. So tettiṃsa purise gahetvā kalyāṇamakāsi. Ekadivasaṃ attanova paññāya upaparikkhitvā gāmamajjhe mahājanassa sannipatitaṭṭhāne kacavaraṃ ubhayato apabbahitvā taṃ ṭhānaṃ atiramaṇīyamakāsi, puna tattheva maṇḍapaṃ kāresi, puna gacchante kāle sālaṃ kāresi. Gāmato ca nikkhamitvā gāvutampi aḍḍhayojanampi tigāvutampi yojanampi vicaritvā tehi sahāyehi saddhiṃ visamaṃ samaṃ akāsi. Te sabbepi ekacchandā tattha tattha setuyuttaṭṭhānesu setuṃ, maṇḍapasālāpokkharaṇīmālāgaccharopanādīnaṃ yuttaṭṭhānesu maṇḍapādīni karontā bahuṃ puññamakaṃsu . Magho satta vatapadāni pūretvā kāyassa bhedā saddhiṃ sahāyehi tāvatiṃsabhavane nibbatti.
如今萨咖先为长老所述所作介绍。此处称“samupabyūḷhoti”，意谓聚合、汇聚。恶魔众为败战者。何时败战？即萨咖诞生之时。萨咖曾于摩揭陀国，某村落称“麋鹿村”，乃一位名叫摩诃的少年，聪慧卓越，修行菩萨道。此少年收徒三十余人，行善事。一日以智慧尽入人群中，站于路中，将长袍于两侧撇下，使所处之地更为美好。又于同处建造凉亭，期间临去时造树阴。一旦出村，随从骑马走访四至地界达六十余里，与侍者齐心协力，将各处地表修整平坦。他们一心一意于此，建造桥梁、凉亭、池塘及花园，功德甚大。摩诃用七百棵树枝枝叶填满身躯，并与侍者同住三十三天宫。
Tasmiṃ kāle asuragaṇā tāvatiṃsadevaloke paṭivasanti. Sabbe te devānaṃ samānāyukā samānavaṇṇā ca honti, te sakkaṃ saparisaṃ disvā adhunā nibbattā navakadevaputtā āgatāti mahāpānaṃ sajjayiṃsu. Sakko devaputtānaṃ saññaṃ adāsi – ‘‘amhehi kusalaṃ karontehi na parehi saddhiṃ sādhāraṇaṃ kataṃ, tumhe gaṇḍapānaṃ mā pivittha pītamattameva karothā’’ti. Te tathā akaṃsu. Bālaasurā gaṇḍapānaṃ pivitvā mattā niddaṃ okkamiṃsu. Sakko devānaṃ saññaṃ datvā te pādesu gāhāpetvā sinerupāde khipāpesi, sinerussa heṭṭhimatale asurabhavanaṃ nāma atthi, tāvatiṃsadevalokappamāṇameva. Tattha asurā vasanti. Tesampi cittapāṭali nāma rukkho atthi. Te tassa pupphanakāle jānanti – ‘‘nāyaṃ tāvatiṃsā, sakkena vañcitā maya’’nti. Te gaṇhatha nanti vatvā sineruṃ pariharamānā deve vuṭṭhe vammikapādato vammikamakkhikā viya abhiruhiṃsu. Tattha kālena devā jinanti, kālena asurā. Yadā devānaṃ jayo hoti, asure yāva samuddapiṭṭhā anubandhanti. Yadā asurānaṃ jayo hoti, deve yāva vedikapādā anubandhanti. Tasmiṃ pana saṅgāme devānaṃ jayo ahosi, devā asure yāva samuddapiṭṭhā anubandhiṃsu. Sakko asure palāpetvā pañcasu ṭhānesu ārakkhaṃ ṭhapesi. Evaṃ ārakkhaṃ datvā vedikapāde vajirahatthā indapaṭimāyo ṭhapesi. Asurā kālena kālaṃ uṭṭhahitvā tā paṭimāyo disvā, ‘‘sakko appamatto tiṭṭhatī’’ti tatova nivattanti. Tato paṭinivattitvāti vijitaṭṭhānato nivattitvā. Paricārikāyoti mālāgandhādikammakārikāyo.
当时恶魔众居住于三十三天界，诸神同龄同貌。它们见萨咖及其侍从，刚诞生众新天，便来庆祝大宴。萨咖赐予天子们印记，曰：“因我们造善行，结成统一体。你们切忌饮用醉酒，只饮浓淡适中的酒。”他们遵命。愚痴恶魔饮酒过量，沉睡。萨咖令天众替他们束缚，捆住罪恶之足，设下恶魔之馆，等于三十三天之宫殿大小。恶魔居于其中。恶魔中有一树名“心叶树”，开花时意识：“这非三十三天，是萨咖欺骗了我。”他们争斗后被天众攀附，恶魔攀树如攀蜂鸟之蜂巢。此时神魔交战，天界胜时，恶魔退守海岛；恶魔胜则天神退守祭坛。最终神众胜，天神们在海岛设防。萨咖更在五处设守卫。守卫由持铁杵巨手者设立。恶魔偶尔出动见守卫，称“萨咖警觉”，便退回。所谓“退回”，系由胜地退还。此处“侍者”指穿着饰品持香等的随从。
§393
393.Vessavaṇo ca mahārājāti so kira sakkassa vallabho, balavavissāsiko, tasmā sakkena saddhiṃ agamāsi. Purakkhatvāti purato katvā. Pavisiṃsūti pavisitvā pana upaḍḍhapihitāni dvārāni katvā olokayamānā aṭṭhaṃsu. Idampi, mārisa moggallāna, passa vejayantassa pāsādassa rāmaṇeyyakanti, mārisa moggallāna, idampi vejayantassa pāsādassa rāmaṇeyyakaṃ passa, suvaṇṇatthambhe passa, rajatatthambhe maṇitthambhe pavāḷatthambhe lohitaṅgatthambhe masāragallatthambhe muttatthambhe sattaratanatthambhe, tesaṃyeva suvaṇṇādimaye ghaṭake vāḷarūpakāni ca passāti evaṃ thambhapantiyo ādiṃ katvā rāmaṇeyyakaṃ dassento evamāha. Yathā taṃ pubbekatapuññassāti yathā pubbe katapuññassa upabhogaṭṭhānena sobhitabbaṃ, evamevaṃ sobhatīti attho. Atibāḷhaṃkho ayaṃ yakkho pamatto viharatīti attano pāsāde nāṭakaparivārena sampattiyā vasena ativiya matto.
393. 传说维萨班那出自大王族，是天帝萨咖的宠臣，他力大且自信，因此与天帝一同往来。一说「前行」是指在前面引导之意。入口之处，指开辟前门时观察八个门户。这些是，魔敬莫迦莲啊，你视之为美丽的维加连塔府第；魔敬莫迦莲，这也是美丽的维加连塔府第。可见金柱、银柱、宝石柱、珊瑚柱、红柱、玛瑙柱、珍珠柱、七宝柱……这些均为黄金等作的柱子，柱体有弯曲纹饰，如此柱子装饰端头展示美观。因此说，这是如同过去所造善业的享用场所，理应华美。此魔是个极其粗鲁的夜叉，因在其府邸中建有戏剧院场所，凭借其财富居于其中而显得太过狂妄放逸。
Iddhābhisaṅkhāraṃ abhisaṅkhāsīti iddhimakāsi. Āpokasiṇaṃ samāpajjitvā pāsādapatiṭṭhitokāsaṃ udakaṃ hotūti iddhiṃ adhiṭṭhāya pāsādakaṇṇike pādaṅguṭṭhakena pahari. So pāsādo yathā nāma udakapiṭṭhe ṭhapitapattaṃ mukhavaṭṭiyaṃ aṅguliyā pahaṭaṃ aparāparaṃ kampati calati na santiṭṭhati. Evamevaṃ saṃkampi sampakampi sampavedhi, thambhapiṭṭhasaṅghāṭakaṇṇikagopānasiādīni karakarāti saddaṃ muñcantāni patituṃ viya āraddhāni. Tena vuttaṃ – ‘‘saṅkampesi sampakampesi sampavedhesī’’ti. Acchariyabbhutacittajātāti aho acchariyaṃ, aho abbhutanti evaṃ sañjātaacchariyaabbhutā ceva sañjātatuṭṭhino ca ahesuṃ uppannabalavasomanassā. Saṃvigganti ubbiggaṃ. Lomahaṭṭhajātanti jātalomahaṃsaṃ, kañcanabhittiyaṃ ṭhapitamaṇināgadantehi viya uddhaggehi lomehi ākiṇṇasarīranti attho. Lomahaṃso ca nāmesa somanassenapi hoti domanassenapi, idha pana somanassena jāto. Thero hi sakkassa somanassavegena saṃvejetuṃ taṃ pāṭihāriyamakāsi. Tasmā somanassavegena saṃviggalomahaṭṭhaṃ viditvāti attho.
意念力的发起称为意念力的造作。他利用已经进入心水之术，于府邸附近用脚趾叩击，令此府如水池边放置的石板那样，使池水面因触碰而起伏震动，不保持静止。如此震动、摇晃、感知，柱子基座的耳饰门环等像发出声响那样摇荡，似乎要坠落，因而传说“震动摇晃发声”。此乃由惊奇而生，如“啊，奇妙啊”，既感奇异又生欢喜，因而欢心起。所谓毛发竖立，是指身如被镶嵌金刚刀剑般毛发竖立。即使欢喜（somanassa）生起，称为毛发竖立；这里是欢喜生起。长老因天帝欢心的快速起心能震慑而显现此神变，故知欢心而生毛发竖立之理。
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394.Idhāhaṃ, mārisāti idānissa yasmā therena somanassasaṃvegaṃ janayitvā tamaṃ vinoditaṃ, tasmā sallakkhetvā evamāha. Eso nu te, mārisa, so bhagavā satthāti, mārisa, tvaṃ kuhiṃ gatosīti vutte mayhaṃ satthu santikanti vadesi, imasmiṃ devaloke ekapādakena viya tiṭṭhasi, yaṃ tvaṃ evaṃ vadesi, eso nu te, mārisa, so bhagavā satthāti pucchiṃsu. Sabrahmacārī me esoti ettha kiñcāpi thero anagāriyo abhinīhārasampanno aggasāvako, sakko agāriyo, maggabrahmacariyavasena panete sabrahmacārino honti, tasmā evamāha. Ahonūna te so bhagavā satthāti sabrahmacārī tāva te evaṃmahiddhiko, so pana te bhagavā satthā aho nūna mahiddhikoti satthu iddhipāṭihāriyadassane jātābhilāpā hutvā evamāhaṃsu.
394. 我今对魔说，因为长老生欢心震动而得消遣，故以此授记如此说道。“魔啊，这世尊是师者，魔啊，你从何处去？”对我言“在此天界，如同单脚站立”，我便问“你所说者，是世尊师乎？”众圣士皆出家人，其中有无家者，无比库但修作魔行练达之天帝萨咖，故如此陈说。“此时此刻，他即是世尊”，众即说“世尊乃是莫大力量者”的意愿显现，生誓语。
§395
395.Ñātaññatarassāti paññātaññatarassa, sakko hi paññātānaṃ aññataro. Sesaṃ sabbattha pākaṭameva, desanaṃ pana bhagavā yathānusandhināva niṭṭhāpesīti.
395.「知彼知此」言，他为天帝萨咖，乃众“知者”之一。其余皆显现无疑。然世尊之说，则随缘而敷陈清晰。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Cūḷataṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā. · 小渴爱灭尽经注释完毕。
8. Mahātaṇhāsaṅkhayasuttavaṇṇanā8. 大渴爱灭尽经注释
§396
396.Evaṃme sutanti mahātaṇhāsaṅkhayasuttaṃ. Tattha diṭṭhigatanti alagaddūpamasutte laddhimattaṃ diṭṭhigatanti vuttaṃ, idha sassatadiṭṭhi. So ca bhikkhu bahussuto, ayaṃ appassuto, jātakabhāṇako bhagavantaṃ jātakaṃ kathetvā, ‘‘ahaṃ, bhikkhave, tena samayena vessantaro ahosiṃ, mahosadho, vidhurapaṇḍito, senakapaṇḍito, mahājanako rājā ahosi’’nti samodhānentaṃ suṇāti. Athassa etadahosi – ‘‘ime rūpavedanāsaññāsaṅkhārā tattha tattheva nirujjhanti, viññāṇaṃ pana idhalokato paralokaṃ, paralokato imaṃ lokaṃ sandhāvati saṃsaratī’’ti sassatadassanaṃ uppannaṃ. Tenāha – ‘‘tadevidaṃ viññāṇaṃ sandhāvati saṃsarati anañña’’nti.
396. 如是我闻，有大灭贪渴经中，有言见法，称十恶见。此比库多闻而略解，曾为世尊本生故事说，谓：“我当时为维萨班那，乃大医者、善通士、军师、富人及国王。”听其所以解脱者言：“此处色、受、想、行、识等蕴，当时便灭，识则由此世往他方，他方由彼处还此处流转轮回”，现生恒常见。因言：“此识当流转唯无他”。
然而，正觉者佛说：“识是缘生故，随念生起，识无缘则不生”，故此比库谓佛所未宣之理，削灭佛智，颠倒法界，逆害众生，跌入凡夫幽暗，践入邪道，作成大痴。彼之众毛竖立，谓如镶金蛇剑等长毛布满身，虽名欢喜，实处欢适。长老以天帝欢喜之速能激其慌乱，故显神通变，知欢心生毛发竖立之义。
Sammāsambuddhena pana, ‘‘viññāṇaṃ paccayasambhavaṃ, sati paccaye uppajjati, vinā paccayaṃ natthi viññāṇassa sambhavo’’ti vuttaṃ. Tasmā ayaṃ bhikkhu buddhena akathitaṃ katheti, jinacakke pahāraṃ deti, vesārajjañāṇaṃ paṭibāhati, sotukāmaṃ janaṃ visaṃvādeti, ariyapathe tiriyaṃ nipatitvā mahājanassa ahitāya dukkhāya paṭipanno. Yathā nāma rañño rajje mahācoro uppajjamāno mahājanassa ahitāya dukkhāya uppajjati, evaṃ jinasāsane coro hutvā mahājanassa ahitāya dukkhāya uppannoti veditabbo. Sambahulā bhikkhūti janapadavāsino piṇḍapātikabhikkhū. Tenupasaṅkamiṃsūti ayaṃ parisaṃ labhitvā sāsanampi antaradhāpeyya, yāva pakkhaṃ na labhati, tāvadeva naṃ diṭṭhigatā vivecemāti sutasutaṭṭhānatoyeva aṭṭhatvā anisīditvā upasaṅkamiṃsu.
世尊告：“识因缘而生，念为缘时，识因缘生；无缘则无识生。”故此比库反对佛所未说者，颠倒真理，离俗脱尘，欺诱世间众生，令其远离圣道，走入毁坏之途。如同国中盗贼作祟，为百姓生谬害；此亦为佛法中盗贼。诸众多比库与住城乡者以乞食为业，若遇此类种种不正法，会徒然使佛法湮灭。故众知而来护持法，至于法不灭亡。一旦法不显，则当知此文乃断，故谨慎不懈守护佛教。
§398
398.Katamaṃ taṃ sāti viññāṇanti sāti yaṃ tvaṃ viññāṇaṃ sandhāya vadesi, katamaṃ taṃ viññāṇanti? Yvāyaṃ, bhante, vado vedeyyo tatra tatra kalyāṇapāpakānaṃ kammānaṃ vipākaṃ paṭisaṃvedetīti, bhante, yo ayaṃ vadati vedayati, yo cāyaṃ tahiṃ tahiṃ kusalākusalakammānaṃ vipākaṃ paccanubhoti. Idaṃ, bhante, viññāṇaṃ, yamahaṃ sandhāya vademīti . Kassa nu kho nāmāti kassa khattiyassa vā brāhmaṇassa vā vessasuddagahaṭṭhapabbajitadevamanussānaṃ vā aññatarassa.
398.「何为识？」“何为汝所称的意识？”世尊答曰：「可以如此说。于此处，应知所谓『识』者，乃心识对善恶业报之感受。是故言识者，即此心识随处感受善业或不善业之果报。此即吾所称识也。至于此识属于何人、何刹帝利、婆罗门，或犹如众生、出家众之中某一位，则无确定说。”
§399
399.Atha kho bhagavā bhikkhū āmantesīti kasmā āmantesi? Sātissa kira evaṃ ahosi – ‘‘satthā maṃ ‘moghapuriso’ti vadati, na ca moghapurisoti vuttamatteneva 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 chinnapaccayo ayaṃ sāsane aviruḷhadhammoti dassento bhikkhū āmantesi. Usmīkatotiādi heṭṭhā vuttādhippāyameva. Atha kho bhagavāti ayampi pāṭiyekko anusandhi. Sātissa kira etadahosi – ‘‘bhagavā mayhaṃ maggaphalānaṃ upanissayo natthīti vadati, kiṃ sakkā upanissaye asati kātuṃ? Na hi tathāgatā saupanissayasseva dhammaṃ desenti, yassa kassaci desentiyeva. Ahaṃ buddhassa santikā sugatovādaṃ labhitvā saggasampattūpagaṃ kusalaṃ karissāmī’’ti. Athassa bhagavā, ‘‘nāhaṃ, moghapurisa, tuyhaṃ ovādaṃ vā anusāsaniṃ vā demī’’ti sugatovādaṃ paṭippassambhento imaṃ desanaṃ ārabhi. Tassattho heṭṭhā vuttanayeneva veditabbo. Idāni parisāya laddhiṃ sodhento, ‘‘idhāhaṃ bhikkhū paṭipucchissāmī’’tiādimāha. Taṃ sabbampi heṭṭhā vuttanayeneva veditabbaṃ.
399.于是世尊谆谆教诲比库，问言：「何以谆谆教诲比库？」答曰：「刚才有比库言：‘尊师称我为愚人，然此愚人非真正愚人，其语受正果之因缘支撑。’佛世尊曾劝导跛足子曰：‘汝实为愚人，罪业缠缚甚广。’长老们或劳或修，显现神通善观。我亦发此勇猛，愿成就正道果报。」世尊显现斩断因缘，以彰显此教法不生不住，遂谆谆教诲比库。其要旨如下。又因此教法，谓曰：「世尊亦独自循行是道。先前所言：‘世尊谓我无因缘获正果，岂可无因缘获果乎？’世尊则不传授凡夫之法，仅传授于如来所证实法。吾得近佛欢喜，必作善行。」于是世尊答曰：「我不授尔劝尔。」如来以正教导调伏，示彼谛法。此法义应如所说理解。今时将向众比库解释，言：「我将为汝等解答。」一切法旨应如所解。
§400
400. Idāni viññāṇassa sappaccayabhāvaṃ dassetuṃ yaṃ yadeva, bhikkhavetiādimāha. Tattha manañca paṭicca dhamme cāti sahāvajjanena bhavaṅgamanañca tebhūmakadhamme ca paṭicca. Kaṭṭhañca paṭiccātiādi opammanidassanatthaṃ vuttaṃ. Tena kiṃ dīpeti? Dvārasaṅkantiyā abhāvaṃ. Yathā hi kaṭṭhaṃ paṭicca jalamāno aggi upādānapaccaye satiyeva jalati, tasmiṃ asati paccayavekallena tattheva vūpasammati, na sakalikādīni saṅkamitvā sakalikaggītiādisaṅkhyaṃ gacchati, evameva cakkhuñca paṭicca rūpe ca uppannaṃ viññāṇaṃ tasmiṃ dvāre cakkhurūpaālokamanasikārasaṅkhāte paccayamhi satiyeva uppajjati, tasmiṃ asati paccayavekallena tattheva nirujjhati, na sotādīni saṅkamitvā sotaviññāṇantiādisaṅkhyaṃ gacchati . Esa nayo sabbavāresu. Iti bhagavā nāhaṃ viññāṇappavatte dvārasaṅkantimattampi vadāmi, ayaṃ pana sāti moghapuriso bhavasaṅkantiṃ vadatīti sātiṃ niggahesi.
400.今当说明识之依缘本质，谓尊者称：「列彼依缘则包含心意与境界及三界中生命流转之间之共依。又因木缘而生火，如同火因木而燃，火灭乃因无木，非因火本之同一分节循环；如是眼因色而识，识由此相与神识凝聚而生，识灭因无缘断，无耳等五识及诸识数目的累积。此理可遍证于诸法。故吾不独以识之生为条件，而以生死流转为条件，故名识。」
§401
401. Evaṃ viññāṇassa sappaccayabhāvaṃ dassetvā idāni pana pañcannampi khandhānaṃ sappaccayabhāvaṃ dassento, bhūtamidantiādimāha. Tattha bhūtamidanti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattaṃ, tumhepi taṃ bhūtamidanti, bhikkhave, passathāti. Tadāhārasambhavanti taṃ panetaṃ khandhapañcakaṃ āhārasambhavaṃ paccayasambhavaṃ, sati paccaye uppajjati evaṃ passathāti pucchati. Tadāhāranirodhāti tassa paccayassa nirodhā. Bhūtamidaṃ nossūti bhūtaṃ nu kho idaṃ, na nu kho bhūtanti. Tadāhārasambhavaṃ nossūti taṃ bhūtaṃ khandhapañcakaṃ paccayasambhavaṃ nu kho, na nu khoti. Tadāhāranirodhāti tassa paccayassa nirodhā. Nirodhadhammaṃ nossūti taṃ dhammaṃ nirodhadhammaṃ nu kho, na nu khoti. Sammappaññāya passatoti idaṃ khandhapañcakaṃ jātaṃ bhūtaṃ nibbattanti yāthāvasarasalakkhaṇato vipassanāpaññāya sammā passantassa. Paññāya sudiṭṭhanti vuttanayeneva vipassanāpaññāya suṭṭhu diṭṭhaṃ. Evaṃ ye ye taṃ pucchaṃ sallakkhesuṃ, tesaṃ tesaṃ paṭiññaṃ gaṇhanto pañcannaṃ khandhānaṃ sappaccayabhāvaṃ dasseti.
401.如是说彼识之依缘现起，今当分别指出五蕴中诸蕴依缘本质。尊者曰：「'谓此五蕴为已生、已成、已灭之现象，汝等亦应以此言五蕴本质。'此乃谓五蕴因取获，取获即依缘所生。问曰：依缘而生，因取获之缘生起，五蕴因此而现。问依缘即为取获之止息，五蕴因此而灭。是谓止息及灭谛。以正慧观察，则此五蕴之生灭如实显现，是慧明智所观。正慧观演以慧明智，依诸问难，分别显示五蕴诸依缘现起本质。
Idāni yāya paññāya tehi taṃ sappaccayaṃ sanirodhaṃ khandhapañcakaṃ sudiṭṭhaṃ, tattha nittaṇhabhāvaṃ pucchanto imaṃ ce tumhetiādimāha. Tattha diṭṭhinti vipassanāsammādiṭṭhiṃ . Sabhāvadassanena parisuddhaṃ. Paccayadassanena pariyodātaṃ. Allīyethāti taṇhādiṭṭhīhi allīyitvā vihareyyātha. Kelāyethāti taṇhādiṭṭhīhi kīḷamānā vihareyyātha . Dhanāyethāti dhanaṃ viya icchantā gedhaṃ āpajjeyyātha. Mamāyethāti taṇhādiṭṭhīhi mamattaṃ uppādeyyātha. Nittharaṇatthāya no gahaṇatthāyāti yo so mayā caturoghanittharaṇatthāya kullūpamo dhammo desito, no nikantivasena gahaṇatthāya. Api nu taṃ tumhe ājāneyyāthāti. Vipariyāyena sukkapakkho veditabbo.
今彼问者由于以正慧洞悉五蕴依缘与止息者，问曰：「‘此止息是否即涅槃？’此为正见中慧观意。此境观全清净，依缘观净尽，若执取见着渴爱见，则当居于贪欲、戏弄、财宝迷想、我执之境。若此法乃为四圣之出世间法，专为解脱邪见，而非世俗执取。尔等是否能深入理解此理，此理正当洞察。」此以逆转比喻令见善方。此为标示依正理观之义。
§402
402. Idāni tesaṃ khandhānaṃ paccayaṃ dassento, cattārome, bhikkhave, āhārātiādimāha, tampi vuttatthameva. Yathā pana eko imaṃ jānāsīti vutto, ‘‘na kevalaṃ imaṃ, mātarampissa jānāmi, mātu mātarampī’’ti evaṃ paveṇivasena jānanto suṭṭhu jānāti nāma. Evamevaṃ bhagavā na kevalaṃ khandhamattameva jānāti, khandhānaṃ paccayampi tesampi paccayānaṃ paccayanti evaṃ sabbapaccayaparamparaṃ jānāti. So taṃ, buddhabalaṃ dīpento idāni paccayaparamparaṃ dassetuṃ, ime ca, bhikkhave, cattāro āhārātiādimāha. Taṃ vuttatthameva. Iti kho, bhikkhave, avijjāpaccayā saṅkhārā…pe… dukkhakkhandhassa samudayo hotīti ettha pana paṭiccasamuppādakathā vitthāretabbā bhaveyya, sā visuddhimagge vitthāritāva.
402.今说明诸蕴之依缘者，谓尊者曰：「此四依缘中之饮食等乃为诸法依缘。譬如有人说：不唯知母此，即其母母亦知；以一所知而知其母及母母，如此观察可得妥善知见。佛亦非独知五蕴分物，甚且知五蕴依缘及一切依缘之相续关系。此乃佛力显照，现示依缘之相继。因此，尊者，当知此四饮食等依缘之理，即是所释要旨。是故由无明缘生行，行缘生苦蕴之现象，详细说此缘起理，如述净道上。
§404
404.Imasmiṃ sati idaṃ hotīti imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati, tenevāha – ‘‘yadidaṃ avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti. Evaṃ vaṭṭaṃ dassetvā idāni vivaṭṭaṃ dassento, avijjāya tveva asesavirāganirodhātiādimāha. Tattha avijjāya tvevāti avijjāya eva tu. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā anuppādanirodhā. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti, evaṃ niruddhānaṃ pana saṅkhārānaṃ nirodhā viññāṇanirodho hoti, viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādiṃ vatvā evametassa kevalassa dukkhakkhandhassa nirodhohotīti vuttaṃ. Tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti.
在此所说的‘此为此时之念’者，于此无明等缘起处，念即是由五蕴等行之果。谓‘此起’者，即指此无明等之缘起，此五蕴等行之果由此缘起而生，故说‘此缘起无明，行随之而生……集起如是’，示现此因果环环相续之道理。由此转轮现起，今当示现涅槃的逆转，谓以无明断尽、离欲、涅槃的道理。此处‘于无明断尽’谓正是无明本身，‘断尽’即由离欲斩断者，借由八正道，以离欲为界，成就断尽无生之道。五蕴行之断尽，乃五蕴行不起；既断五蕴，当知识等亦断，名色等亦即被断。由此得示五蕴行之断尽，识之断尽，乃至名色断尽，清楚呈现仅仅是苦蕴之断，苦蕴之断即完全断生。此处‘完全’意指俱足、清净、无余之断尽，‘苦蕴’为苦苦集灭三法聚之苦苦蕴，‘断尽’谓不起，断绝也。
§406
406.Imasmiṃ asatītiādi vuttapaṭipakkhanayena veditabbaṃ.
应根据所述‘此为无’等之对立说明而得知此义。
§407
407. Evaṃ vaṭṭavivaṭṭaṃ kathetvā idāni imaṃ dvādasaṅgapaccayavaṭṭaṃ saha vipassanāya maggena jānantassa yā paṭidhāvanā pahīyati, tassā abhāvaṃ pucchanto api nu tumhe, bhikkhavetiādimāha. Tattha evaṃ jānantāti evaṃ sahavipassanāya maggena jānantā. Evaṃ passantāti tasseva vevacanaṃ. Pubbantanti purimakoṭṭhāsaṃ, atītakhandhadhātuāyatanānīti attho. Paṭidhāveyyāthāti taṇhādiṭṭhivasena paṭidhāveyyātha. Sesaṃ sabbāsavasutte vitthāritameva.
讲解完转轮现起之后，今论十二因缘转轮并行之法，藉由观察之道而观看时，观察者所修自知所破除的境界。当有人问‘尊者，比库们，这样般知乎？’时，谓知此者即随观修道而得。谓‘如此观察’者，即指了解过往诸蕴界处，依欲见而观察。余一切烦恼于此完全断灭已，详尽宣说于诸经中。
Idāni nesaṃ tattha niccalabhāvaṃ pucchanto, api nu tumhe, bhikkhave, evaṃ jānantā evaṃ passantā evaṃ vadeyyātha, satthā no garūtiādimāha. Tattha garūti bhāriko akāmā anuvattitabbo . Samaṇoti buddhasamaṇo. Aññaṃ satthāraṃ uddiseyyāthāti ayaṃ satthā amhākaṃ kiccaṃ sādhetuṃ na sakkotīti api nu evaṃsaññino hutvā aññaṃ bāhirakaṃ satthāraṃ uddiseyyātha. Puthusamaṇabrāhmaṇānanti evaṃsaññino hutvā puthūnaṃ titthiyasamaṇānaṃ ceva brāhmaṇānañca. Vatakotūhalamaṅgalānīti vatasamādānāni ca diṭṭhikutūhalāni ca diṭṭhasutamutamaṅgalāni ca. Tāni sārato paccāgaccheyyāthāti etāni sāranti evaṃsaññino hutvā paṭiāgaccheyyātha. Evaṃ nissaṭṭhāni ca puna gaṇheyyāthāti attho. Sāmaṃ ñātanti sayaṃ ñāṇena ñātaṃ. Sāmaṃ diṭṭhanti sayaṃ paññācakkhunā diṭṭhaṃ. Sāmaṃ viditanti sayaṃ vibhāvitaṃ pākaṭaṃ kataṃ. Upanītā kho me tumheti mayā, bhikkhave, tumhe iminā sandiṭṭhikādisabhāvena dhammena nibbānaṃ upanītā, pāpitāti attho. Sandiṭṭhikotiādīnamattho visuddhimagge vitthārito. Idametaṃ paṭicca vuttanti etaṃ vacanamidaṃ tumhehi sāmaṃ ñātādibhāvaṃ paṭicca vuttaṃ.
现在有人问，如此般知、如此观察者，若比库们皆如是般知如是观察，师尊岂不师长乎？此‘师长’指不可违逆、应恭敬遵从者。谓沙门即如来等同于沙门者。若自思‘不可称他师者’而指他外部师者，即指外道沙门婆罗门。谓‘外道沙门婆罗门’者，即俗称的外道僧道、婆罗门诸客。谓‘诽谤众生疾苦福德等诸善法’者，即指外道等所造谤之说是为大祸患。谓‘以此谤者当生苦果’者，即说这说谤者、失止者当生恶趣。谓此如此智者，自知之人方可说此义。谓‘同知’者，意指同有相同智见。谓‘同见’者，即以智慧之明见。谓‘皆知’者，则表示已深分明洞察。我令汝等随着此现前法门正法涅槃之法得证成，所谓恶即如是义。谓‘现场说法之义等已详述于净道解脱义’，此即所依所说。谓此乃根据诸义说法，于诸义相现前时所说‘诸汝与我同知同见等，是基于此而说。’
§408
408.Tiṇṇaṃ kho pana, bhikkhaveti kasmā ārabhi? Nanu heṭṭhā vaṭṭavivaṭṭavasena desanā matthakaṃ pāpitāti? Āma pāpitā. Ayaṃ pana pāṭiekko anusandhi , ‘‘ayañhi lokasannivāso paṭisandhisammūḷho, tassa sammohaṭṭhānaṃ viddhaṃsetvā pākaṭaṃ karissāmī’’ti imaṃ desanaṃ ārabhi. Apica vaṭṭamūlaṃ avijjā, vivaṭṭamūlaṃ buddhuppādo, iti vaṭṭamūlaṃ avijjaṃ vivaṭṭamūlañca buddhuppādaṃ dassetvāpi, ‘‘puna ekavāraṃ vaṭṭavivaṭṭavasena desanaṃ matthakaṃ pāpessāmī’’ti imaṃ desanaṃ ārabhi. Tattha sannipātāti samodhānena piṇḍabhāvena. Gabbhassāti gabbhe nibbattanakasattassa. Avakkanti hotīti nibbatti hoti. Katthaci hi gabbhoti mātukucchi vutto. Yathāha –
长者们啊，既然如此，为何起初开说转轮现起之因缘说为恶本？当起初说者言：‘世界居民生死轮回，业力缠缚，现起愚痴迷惑现象，今因当灭，现前明示。’若虽明示转轮因果根本处，（即无明为根本，转轮之起即由佛出世为显现）仍言‘重演因缘说为恶本’，即重演此教义乃破坏因缘之初始。所言‘集会’指紧密相结合之体。谓‘在腹中者’，其意指胎中未生之生命。谓‘下降’谓生起。某时有语言谓：
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo;
‘当有人第一次，生于胎内诸儿童；’
Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);
如同突然出现而去者，往者不复返也。
Katthaci gabbhe nibbattanasatto. Yathāha – ‘‘yathā kho, panānanda, aññā itthikā nava vā dasa vā māse gabbhaṃ kucchinā pariharitvā vijāyantī’’ti (ma. ni. 3.205). Idha satto adhippeto, taṃ sandhāya vuttaṃ ‘‘gabbhassa avakkanti hotī’’ti.
偶有胎中之众生生成，如言——“沙利子，或有其他女性胎儿怀胎九、十个月，逐渐形成而生出。”此处“众生”为被主宰者，依此说法，谓之“胎中有缺陷者”。
Idhāti imasmiṃ sattaloke. Mātā ca utunī hotīti idaṃ utusamayaṃ sandhāya vuttaṃ. Mātugāmassa kira yasmiṃ okāse dārako nibbattati, tattha mahatī lohitapīḷakā saṇṭhahitvā bhijjitvā paggharati, vatthu suddhaṃ hoti, suddhe vatthumhi mātāpitūsu ekavāraṃ sannipatitesu yāva satta divasāni khettameva hoti. Tasmiṃ samaye hatthaggāhaveṇiggāhādinā aṅgaparāmasanenapi dārako nibbattatiyeva. Gandhabboti tatrūpagasatto. Paccupaṭṭhito hotīti na mātāpitūnaṃ sannipātaṃ olokayamāno samīpe ṭhito paccupaṭṭhito nāma hoti. Kammayantayantito pana eko satto tasmiṃ okāse nibbattanako hotīti ayamettha adhippāyo. Saṃsayenāti ‘‘arogo nu kho bhavissāmi ahaṃ vā, putto vā me’’ti evaṃ mahantena jīvitasaṃsayena. Lohitañhetaṃ, bhikkhaveti tadā kira mātulohitaṃ taṃ ṭhānaṃ sampattaṃ puttasinehena paṇḍaraṃ hoti. Tasmā evamāha. Vaṅkakanti gāmadārakānaṃ kīḷanakaṃ khuddakanaṅgalaṃ. Ghaṭikā vuccati dīghadaṇḍena rassadaṇḍakaṃ paharaṇakīḷā. Mokkhacikanti samparivattakakīḷā, ākāse vā daṇḍakaṃ gahetvā bhūmiyaṃ vā sīsaṃ ṭhapetvā heṭṭhupariyabhāvena parivattanakīḷananti vuttaṃ hoti. Ciṅgulakaṃ vuccati tālapaṇṇādīhi kataṃ vātappahārena paribbhamanacakkaṃ . Pattāḷhakaṃ vuccati paṇṇanāḷikā, tāya vālikādīni minantā kīḷanti. Rathakanti khuddakarathaṃ. Dhanukampi khuddakadhanumeva.
“此处”指此世间。又母亲孕育之时，此所云“季节”，即孕育之时节。乡间传说，孕育时，当父母同处一次者，胎中大血块结着，破裂而出，胎衣纯净。纯净之胎衣中，父母一次聚处，则七日内田地亦肥沃。此时，象群及牛羊等也生幼崽。所谓“见护者”为近侍，不在父母同处时旁立看护者。若有一众生在此时孕育，则是主宰。此称号意指孕育生者。释此意以安疑：“我是否健康？我或子亦如何？”此大疑惑尤甚。又谓血缘，有如衣血。那时称之为“母血”。此地悉由子爱变苍白，故称此言。又所谓“弯刀”为乡童戏耍用小锄头；“罐状”为细长棍和粗棍戏耍工具；“笼子”谓旋转棍，支头顶地围绕旋转之戏；“车轮”为以棕叶制而能吹风转动之轮；“竹筒”意为叶管，叶管中不少昆虫戏弄；“小车”为幼小车轮；“弓”即小弓也。
§409
409.Sārajjatīti rāgaṃ uppādeti. Byāpajjatīti byāpādaṃ uppādeti. Anupaṭṭhitakāyasatīti kāye sati kāyasati, taṃ anupaṭṭhapetvāti attho. Parittacetasoti akusalacitto. Yatthassa te pāpakāti yassaṃ phalasamāpattiyaṃ ete nirujjhanti, taṃ na jānāti nādhigacchatīti attho. Anurodhavirodhanti rāgañceva dosañca. Abhinandatīti taṇhāvasena abhinandati, taṇhāvaseneva aho sukhantiādīni vadanto abhivadati. Ajjhosāya tiṭṭhatīti taṇhāajjhosānagahaṇena gilitvā pariniṭṭhapetvā gaṇhāti. Sukhaṃ vā adukkhamasukhaṃ vā abhinandatu, dukkhaṃ kathaṃ abhinandatīti? ‘‘Ahaṃ dukkhito mama dukkha’’nti gaṇhanto abhinandati nāma. Uppajjati nandīti taṇhā uppajjati. Tadupādānanti sāva taṇhā gahaṇaṭṭhena upādānaṃ nāma. Tassa upādānapaccayā bhavo…pe… samudayo hotīti, idañhi bhagavatā puna ekavāraṃ dvisandhi tisaṅkhepaṃ paccayākāravaṭṭaṃ dassitaṃ.
409.“起危险情欲”谓生贪爱；“发忧恶”即生嗔恨。“身不护持”即身念不正，身未善护持义也。“心意颠倒”即不善心意。“不知何处有恶果实”乃谓行恶得果未知。喜乐嗔恚两者相反。“依止欢喜”和渴爱意趣相同，以渴爱为伴故称也。谓“止于根本”时，即止渴爱之气息，消灭而成，无余取持。喜与苦俱喜言何？即“我苦，我其苦”，抱苦故谓乐也。渴爱生即娇乐亦生。执着渴爱是取也。依此取缘，有生有灭，此世尊曾于此反复示现三重因果环。
§410-4
410-4. Idāni vivaṭṭaṃ dassetuṃ idha, bhikkhave, tathāgato loke uppajjatītiādimāha. Tattha appamāṇacetasoti appamāṇaṃ lokuttaraṃ ceto assāti appamāṇacetaso, maggacittasamaṅgīti attho. Imaṃ kho me tumhe, bhikkhave, saṃkhittena taṇhāsaṅkhayavimuttiṃ dhārethāti, bhikkhave, imaṃ saṃkhittena desitaṃ mayhaṃ, taṇhāsaṅkhayavimuttidesanaṃ tumhe niccakālaṃ dhāreyyātha mā pamajjeyyātha. Desanā hi ettha vimuttipaṭilābhahetuto vimuttīti vuttā. Mahātaṇhājālataṇhāsaṅghāṭapaṭimukkanti taṇhāva saṃsibbitaṭṭhena mahātaṇhājālaṃ, saṅghaṭitaṭṭhena saṅghāṭanti vuccati; iti imasmiṃ mahātaṇhājāle taṇhāsaṅghāṭe ca imaṃ sātiṃ bhikkhuṃ kevaṭṭaputtaṃ paṭimukkaṃ dhāretha. Anupaviṭṭho antogadhoti naṃ dhārethāti attho. Sesaṃ sabbattha uttānatthamevāti.
410-4.如今，将要显述此，云：“世尊于世间生起。”所谓“无量心”即无量世间出世心，如无量定心义。吾今略解于汝众，诸比库，欲令持此断欲解脱法；阿难，应常持之，勿失念。教法乃为得解脱因，谓解脱也。谓“大欲网”即妄念欲网；“欲结”即欲网中结；欲网被覆盖，因此称欲结。比库子当解脱于此。谓“不周密”即无明内在根也。谓“剩余之”即不周密故不持。剩余皆向上成长。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Mahātaṇhāsaṅkhayasuttavaṇṇanā niṭṭhitā. · 大渴爱灭尽经注释完毕。
9. Mahāassapurasuttavaṇṇanā九、大阿萨普拉经注释
§415
415.Evaṃme sutanti mahāassapurasuttaṃ. Tattha aṅgesūti aṅgā nāma jānapadino rājakumārā, tesaṃ nivāso ekopi janapado ruḷhīsaddena ‘‘aṅgā’’ti vuccati, tasmiṃ aṅgesu janapade. Assapuraṃ nāma aṅgānaṃ nigamoti assapuranti nagaranāmena laddhavohāro aṅgānaṃ janapadassa eko nigamo, taṃ gocaragāmaṃ katvā viharatīti attho. Bhagavā etadavocāti etaṃ ‘‘samaṇā samaṇāti vo, bhikkhave, jano sañjānātī’’tiādivacanamavoca.
415.此即《大阿萨婆罗经》。所谓“阿耆”者，名曰“阿耆”为人民、王子之地名。其所在之一国，因风吹叫声响故名“阿耆”。谓此地“阿耆境内之一城”，名曰“阿萨婆罗城”，即城名与此地相符，一村庄作尔，住持此城。世尊云言：“比库，沙门谓沙门，使尔等知晓。”等语而说。
Kasmā pana evaṃ avocāti. Tasmiṃ kira nigame manussā saddhā pasannā buddhamāmakā dhammamāmakā saṅghamāmakā, tadahupabbajitasāmaṇerampi vassasatikattherasadisaṃ katvā pasaṃsanti; pubbaṇhasamayaṃ bhikkhusaṅghaṃ piṇḍāya pavisantaṃ disvā bījanaṅgalādīni gahetvā khettaṃ gacchantāpi, pharasuādīni gahetvā araññaṃ pavisantāpi tāni upakaraṇāni nikkhipitvā bhikkhusaṅghassa nisīdanaṭṭhānaṃ āsanasālaṃ vā maṇḍapaṃ vā rukkhamūlaṃ vā sammajjitvā āsanāni paññapetvā arajapānīyaṃ paccupaṭṭhāpetvā bhikkhusaṅghaṃ nisīdāpetvā yāgukhajjakādīni datvā katabhattakiccaṃ bhikkhusaṅghaṃ uyyojetvā tato tāni upakaraṇāni ādāya khettaṃ vā araññaṃ vā gantvā attano kammāni karonti, kammantaṭṭhānepi nesaṃ aññā kathā nāma natthi. Cattāro maggaṭṭhā cattāro phalaṭṭhāti aṭṭha puggalā ariyasaṅgho nāma; te ‘‘evarūpena sīlena, evarūpena ācārena, evarūpāya paṭipattiyā samannāgatā lajjino pesalā uḷāraguṇā’’ti bhikkhusaṅghasseva vaṇṇaṃ kathenti. Kammantaṭṭhānato āgantvā bhuttasāyamāsā gharadvāre nisinnāpi, sayanigharaṃ pavisitvā nisinnāpi bhikkhusaṅghasseva vaṇṇaṃ kathenti. Bhagavā tesaṃ manussānaṃ nipaccakāraṃ disvā bhikkhusaṅghaṃ piṇḍapātāpacāyane niyojetvā etadavoca.
那么，为什么他这样说呢？这里所说的经典里，人们对佛陀、法和僧团都怀有坚定清净的信心，当时刚出家成为沙玛内拉的修行者，也都达到百岁长老的境界，因而赞叹称善。每天清晨，他们见到比库僧团化缘归来，便采摘种植园树丛中的瓜果蔬菜，抑或带着刀斧进入密林，也将这些法器放置妥当，尊敬地坐于比库僧团的坐处，无论是座堂、凉亭，或树根下，都布置座位，侧身而坐，恭敬待奉，不饮酒食，供养施舍，如献优胥跋阇蝗虫等，主持为比库僧团备办食事。之后他们携带法器，往田地或密林去自行修行，彼处无有其他言语交流。所谓圣教团体，是八个人中有四者达成四圣道果的圣人群。他们以此戒律、行为、修行方式的规范，具足羞耻心、谦逊、崇德之性，称赞这就是比库僧团的形象。即使在劳动场所、农舍门前坐卧或进入卧室，也都赞叹比库僧团的风范。世尊见到这些人的清净行为，便派遣比库僧团到他们处行持化缘托钵，并作如是宣说。
Ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā cāti ye dhammā samādāya paripūritā samitapāpasamaṇañca bāhitapāpabrāhmaṇañca karontīti attho. ‘‘Tīṇimāni, bhikkhave, samaṇassa samaṇiyāni samaṇakaraṇīyāni . Katamāni tīṇi? Adhisīlasikkhāsamādānaṃ, adhicittasikkhāsamādānaṃ , adhipaññāsikkhāsamādāna’’nti (a. ni. 3.82) ettha pana samaṇena kattabbadhammā vuttā. Tepi ca samaṇakaraṇā hontiyeva. Idha pana hirottappādivasena desanā vitthāritā. Evaṃ no ayaṃ amhākanti ettha noti nipātamattaṃ. Evaṃ ayaṃ amhākanti attho. Mahapphalā mahānisaṃsāti ubhayampi atthato ekameva. Avañjhāti amoghā. Saphalāti ayaṃ tasseva attho. Yassā hi phalaṃ natthi, sā vañjhā nāma hoti. Saudrayāti savaḍḍhi, idaṃ saphalatāya vevacanaṃ. Evañhi vo, bhikkhave, sikkhitabbanti, bhikkhave, evaṃ tumhehi sikkhitabbaṃ. Iti bhagavā iminā ettakena ṭhānena hirottappādīnaṃ dhammānaṃ vaṇṇaṃ kathesi. Kasmā? Vacanapathapacchindanatthaṃ. Sace hi koci acirapabbajito bālabhikkhu evaṃ vadeyya – ‘‘bhagavā hirottappādidhamme samādāya vattathāti vadati, ko nu kho tesaṃ samādāya vattane ānisaṃso’’ti? Tassa vacanapathapacchindanatthaṃ. Ayañca ānisaṃso, ime hi dhammā samādāya paripūritā samitapāpasamaṇaṃ nāma bāhitapāpabrāhmaṇaṃ nāma karonti, catupaccayalābhaṃ uppādenti, paccayadāyakānaṃ mahapphalataṃ sampādenti, pabbajjaṃ avañjhaṃ saphalaṃ saudrayaṃ karontīti vaṇṇaṃ abhāsi. Ayamettha saṅkhepo. Vitthārato pana vaṇṇakathā satipaṭṭhāne (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 2.373) vuttanayeneva veditabbā.
“所有被称为沙门的行为，包括婆罗门行为，意指那些涵养行为规戒、内心专注和智慧修学而圆满的行为。‘三种应如法成就的沙门行为：即戒律修习的圆满、禅定修习的圆满、智慧修习的圆满’这是经典中说，因此须依此行事。这就是所谓沙门行为。这里讲述戒慎、恐惧心的道理，非出于傲慢。‘我们’二字意指‘对双方都有大功德和大利益’。‘未减’意为不中断、不落空；‘成功’即此义。若无功德，那即是‘无益’的状态。‘增长’为增加功德的含义。这即是诸学习者当修学的道理，你们亦应如此学行。世尊于此地针对戒慎恐惧心者说此教法，为终结一切误解。何以故？以免若有人新近出家尚为小比库而问‘世尊于戒慎恐惧心说修行，何因有此果？’欲要质疑其道理，故宣此教理。此果报是，当行为成就者，便断除恶业，除去束缚，功德增长，成就出家道的功果。”以上简略阐述，详说见《念处经》注释。
§416
416.Hirottappenāti ‘‘yaṃ hirīyati hirīyitabbena, ottappati ottappitabbenā’’ti (dha. sa. 1331) evaṃ vitthāritāya hiriyā ceva ottappena ca. Apicettha ajjhattasamuṭṭhānā hirī, bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipateyyā hirī, lokādhipateyyaṃ ottappaṃ. Lajjāsabhāvasaṇṭhitā hirī, bhayasabhāvasaṇṭhitaṃ ottappaṃ, vitthārakathā panettha sabbākārena visuddhimagge vuttā. Apica ime dve dhammā lokaṃ pālanato lokapāladhammā nāmāti kathitā. Yathāha – ‘‘dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca . Ime kho, bhikkhave, dve sukkā dhammā lokaṃ pālenti. Ime ca kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha, ‘mātā’ti vā, ‘mātucchā’ti vā, ‘mātulānī’ti vā, ‘ācariyabhariyā’ti vā, ‘garūnaṃ dārā’ti vā, sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā’’ti (a. ni. 2.9). Imeyeva jātake ‘‘devadhammā’’ti kathitā. Yathāha –
关于戒慎恐惧心，即“应以应当忏悔谴责的羞耻心与恐惧心”详释于戒经第1331偈处。其意为内心生起的羞耻，外境起的恐惧。对自身主管的羞耻称为“己主之戒慎”，对世间主管的恐惧称为“世主之戒慎”。由谦逊含蓄之性产生羞耻，由惧怕恶果产生恐惧。此理详见出离道灯中普遍解释。此二者为护持社会秩序之善法，故名“社会护持善法”。经典云：“比库们，有两种善法护持世界，此二者即为羞耻心与恐惧心，是为护持世界之善法。若缺此二者，如无子而无继嗣，如无鸡犬之杂音，则世界无杂乱。”这即如同故事中被称为“天之善法”。
‘‘Hiriottappasampannā , sukkadhammasamāhitā;
“具足羞耻恐惧之人，心无杂染诸善法专注者；
Santo sappurisā loke, devadhammāti vuccare’’ti. (jā. 1.1.6);
善人清净于世，谓之具足天善。”（《本生经》1.1.6）
Mahācundattherassa pana kilesasallekhanapaṭipadāti katvā dassitā. Yathāha – ‘‘pare ahirikā bhavissanti, mayamettha hirimanā bhavissāmāti sallekho karaṇīyo. Pare anottāpī bhavissanti, mayamettha ottāpī bhavissāmāti sallekho karaṇīyo’’ti (ma. ni. 1.83). Imeva mahākassapattherassa ovādūpasampadāti katvā dassitā. Vuttañhetaṃ – ‘‘tasmā tiha te, kassapa, evaṃ sikkhitabbaṃ, tibbaṃ me hirottappaṃ paccupaṭṭhitaṃ bhavissati theresu navesu majjhimesūti. Evañhi te, kassapa, sikkhitabba’’nti (saṃ. ni. 2.154). Idha panete samaṇadhammā nāmāti dassitā.
大准提长老曾示现断除烦恼的修行道，云：“他人将无羞耻之人，当我必应有羞耻心生。若他人无恐惧，我亦应起恐惧心之警觉。”此劝勉亦见大咖萨巴长老戒律教授。经文说：“故此，咖萨巴，当如是学。应锐利敬畏之心，守护真理，在僧团居中间之位常修持。”如是，则称为如来沙门行径。此处即是详述所谓沙门教法之意。
Yasmā pana ettāvatā sāmaññattho matthakaṃ patto nāma hoti, tasmā aparepi samaṇakaraṇadhamme dassetuṃ siyā kho pana, bhikkhave, tumhākantiādimāha. Tattha sāmaññatthoti saṃyuttake tāva, ‘‘katamañca, bhikkhave, sāmaññaṃ? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi, idaṃ vuccati, bhikkhave, sāmaññaṃ. Katamo ca, bhikkhave, sāmaññattho? Yo, bhikkhave, rāgakkhayo dosakkhayo mohakkhayo, ayaṃ vuccati, bhikkhave, sāmaññattho’’ti (saṃ. ni. 5.36) maggo ‘‘sāmañña’’nti, phalanibbānāni ‘‘sāmaññattho’’ti vuttāni. Imasmiṃ pana ṭhāne maggampi phalampi ekato katvā sāmaññattho kathitoti veditabbo. Ārocayāmīti kathemi. Paṭivedayāmīti jānāpemi.
因为此处所说的平等义并非笼统无别之义，因此他处也可能展显出成就平等的状态。诸比库，当知「你们的此类（学法）如初祖所言」，此处所称的「平等义」，在《相应部》中有言：「比库们，何者为平等？此即圣八正道。譬如正见……正定，即是所谓平等。又何为平等义？比库们，断除贪欲、瞋恚、愚痴者，谓之平等义。」此语出于《相应部》5.36。八正道谓之「平等」，果位涅槃谓之「平等义」。在这里应知，将此处的道与果并合为一，即通称为平等义。说「使显现」即谓「阐明」，说「使知晓」即谓「示知」。
§417
417.Parisuddho no kāyasamācāroti ettha kāyasamācāro parisuddho aparisuddhoti duvidho. Yo hi bhikkhu pāṇaṃ hanati adinnaṃ ādiyati, kāmesu micchā carati, tassa kāyasamācāro aparisuddho nāma, ayaṃ pana kammapathavaseneva vārito. Yo pana pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā paraṃ potheti viheṭheti, tassa kāyasamācāro aparisuddho nāma, ayampi sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu pānīyaghaṭe vā pānīyaṃ pivantānaṃ, patte vā bhattaṃ bhuñjantānaṃ kākānaṃ nivāraṇavasena hatthaṃ vā daṇḍaṃ vā leḍḍuṃ vā uggirati, tassa kāyasamācāro aparisuddho. Viparīto parisuddho nāma. Uttānoti uggato pākaṭo. Vivaṭoti anāvaṭo asañchanno. Ubhayenāpi parisuddhataṃyeva dīpeti. Na ca chiddavāti sadā ekasadiso antarantare chiddarahito. Saṃvutoti kilesānaṃ dvāra pidahanena pidahito, na vajjapaṭicchādanatthāya.
417.「身行清净」者，此处「身行」分洁净与不洁净两类。若比库杀生、偷盗、邪行，则其身行谓之不洁净，乃因行为不正道而妨碍修行。若比库用手杖、钩杖或棍棒打人、击人、打骂，则身行亦不洁净，此亦是依戒条约束所禁止者。此二种在经中不加区分，统称为「重犯」。若比库饮水时或饭食时，将器皿或食物朝鸦等驱赶，以手杖、棍棒、钩子驱赶，谓之身行不洁净。相反者则谓身行清净。此清净是显而易见者，犹如不遮、不断，不怯怕，双面显露清净。所谓不裂离，谓与一切相连贯，无断绝之别。所谓束缚，即是以阻断烦恼之门，而非为遮蔽越轨所为。
§418
418.Vacīsamācārepi yo bhikkhu musā vadati, pisuṇaṃ katheti, pharusaṃ bhāsati, samphaṃ palapati, tassa vacīsamācāro aparisuddho nāma. Ayaṃ pana kammapathavasena vārito. Yo pana gahapatikāti vā dāsāti vā pessāti vā ādīhi khuṃsento vadati, tassa vacīsamācāro aparisuddho nāma. Ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu daharena vā sāmaṇerena vā, ‘‘kacci, bhante, amhākaṃ upajjhāyaṃ passathā’’ti vutte, sambahulā, āvuso, bhikkhubhikkhuniyo ekasmiṃ padese vicadiṃsu, upajjhāyo te vikkāyikasākabhaṇḍikaṃ ukkhipitvā gato bhavissatī’’tiādinā nayena hasādhippāyopi evarūpaṃ kathaṃ katheti, tassa vacīsamācāro aparisuddho. Viparīto parisuddho nāma.
418.语行方面，若比库言诳语、两舌、恶语、杂秽语，则谓其语行不清净，因此行为为恶业重犯。若比库讥讽或称呼他人奴婢，数数讥笑，则谓其语行不清净，其亦受戒条约束，禁此类言语。此二者为经中所称重犯。又如比库或沙玛内拉问：「尊者，可否见我们的上师？」若他比库、比库尼多言争执，一人说：「他将下地狱的秽器丢弃而去。」诸如此类讥笑行为，谓之语行不清净。相反者则谓语行清净。
§419
419.Manosamācāre yo bhikkhu abhijjhālu byāpannacitto micchādiṭṭhiko hoti, tassa manosamācāro aparisuddho nāma. Ayaṃ pana kammapathavaseneva vārito. Yo pana upanikkhittaṃ jātarūparajataṃ sādiyati, tassa manosamācāro aparisuddho nāma. Ayampi sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo pana bhikkhu kāmavitakkaṃ vā byāpādavitakkaṃ vā vihiṃsāvitakkaṃ vā vitakketi, tassa manosamācāro aparisuddho. Viparīto parisuddho nāma.
419.意行方面，若比库内心起贪欲、嗔恨、邪见，则谓其意行不清净，此亦恶业重犯。若比库助念生死、贪欲等恶念，谓为意行不清净。此种意行亦受戒律所制约，禁止为重犯。经中对此二义亦称重犯。相反者谓意行清净。
§420
420. Ājīvasmiṃ yo bhikkhu ājīvahetu vejjakammaṃ pahiṇagamanaṃ gaṇḍaphālanaṃ karoti, arumakkhanaṃ deti, telaṃ pacatīti ekavīsatianesanāvasena jīvikaṃ kappeti. Yo vā pana viññāpetvā bhuñjati, tassa ājīvo aparisuddho nāma. Ayaṃ pana sikkhāpadabaddheneva paṭikkhitto. Imasmiṃ sutte ubhayampetaṃ akathetvā paramasallekho nāma kathito. Yo hi bhikkhu sappinavanītatelamadhuphāṇitādīni labhitvā, ‘‘sve vā punadivase vā bhavissatī’’ti sannidhikārakaṃ paribhuñjati, yo vā pana nimbaṅkurādīni disvā sāmaṇere vadati – ‘‘aṃṅkure khādathā’’ti, sāmaṇerā thero khāditukāmoti kappiyaṃ katvā denti, dahare pana sāmaṇere vā pānīyaṃ pivatha, āvusoti vadati, te thero pānīyaṃ pivitukāmoti pānīyasaṅkhaṃ dhovitvā denti, tampi paribhuñjantassa ājīvo aparisuddho nāma hoti. Viparīto parisuddho nāma.
420.生活正业方面，若比库以从医为生，实行处置毒素、切除肿块、开刀、上药等医治行为，视为正业。若比库治疗后再食用其医药、药膏、膏油，谓之正业不清净，此亦戒律所禁止。经中此义谓重犯。又若比库取得黄油、蜂蜜、膏油等供应，打算自用，或见育苗等告沙玛内拉「吃芽」，沙玛内拉答：「应吃芽」，又叫父母昼夜供饮水，谓之生活正业不清净。相反者则谓正业清净。
§422
422.Mattaññūti pariyesanapaṭiggahaṇaparibhogesu mattaññū, yuttaññū, pamāṇaññū.
422.关于饮酒嗜好，「饮酒量适中」、「适度饮酒」、「饮酒适量」之义。
§423
423.Jāgariyamanuyuttāti rattindivaṃ cha koṭṭhāse katvā ekasmiṃ koṭṭhāse niddāya okāsaṃ datvā pañca koṭṭhāse jāgariyamhi yuttā payuttā. Sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī’’ti (a. ni. 4.246) ayaṃ kāmabhogiseyyā, tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi.
423.「觉眠相应者」，即昼夜各分五刻，一刻沉睡而遣出调伏之机，余四刻处于觉醒相应状态。所谓狮卧，即此处所说之享乐狮卧、饿鬼卧、狮卧及如来卧，合计四种卧相。对此云：「诸比库，何等为最为享乐者？为左目视见之者。」（增支部4.246）此为享乐卧，因为其众多时，向右目侧卧者则无。
‘‘Yebhuyyena, bhikkhave, petā uttānā sentī’’ti (a. ni. 4.246) ayaṃ petaseyyā, petā hi appamaṃsalohitattā aṭṭhisaṅghātajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti.
「何等为最饿鬼者，诸比库？为直起卧者。」（增支部4.246）此即饿鬼卧。饿鬼因身极其脓血缠结，难以单面卧，乃至起卧状态。
‘‘Yebhuyyena , bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena setī’’ti (a. ni. 4.246) ayaṃ sīhaseyyā. Tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ ṭhāne pacchimapāde ekasmiṃ ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati . Divasampi sayitvā pabujjhamāno na utrāsanto pabujjhati. Sīsaṃ pana ukkhipitvā purimapādānaṃ ṭhitokāsaṃ sallakkheti. Sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa ca anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Catutthajjhānaseyyā pana tathāgataseyyāti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma. Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya īsakaṃ atikkamma ṭhapetvā, gopphakena hi gopphake, jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. Yathā pana na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsukā hoti, tasmā evamāha.
「何等为最狮者，诸比库？为王狮，非将膝间隙置于中，而侧右目卧者。」（增支部4.246）此为狮卧。狮子之鸣以威势著称，前足各置于前后处，膝间隙不放置，中置头部于双前足顶端，卧下时，觉醒时不完全直起。狮卧过程中，当其摆头于前足顶端间隙时，如若稍有移动立刻起身、吼叫，摇动鬃毛，发出锋利之吼声，向视野中游走行去。第四禅卧称为如来卧，诸卧中有此狮卧在内。此为最高之卧，即为最善卧。所谓足上足者，即右足在外，左足在内。所谓过度压置者，是指重压趾关节因关节间摩擦，致生痛苦，使意不专注，卧则不安稳。若不过度压置，则无痛苦，心意专注，卧安稳，因此如此说。
§425
425.Abhijjhaṃ loketiādi cūḷahatthipade vitthāritaṃ.
425.「贪欲诸世缘起」等，乃以小象之步详解。
§426
426. Yā panāyaṃ seyyathāpi, bhikkhaveti upamā vuttā. Tattha iṇaṃ ādāyāti vaḍḍhiyā dhanaṃ gahetvā. Byantī kareyyāti vigatantāni kareyya. Yathā tesaṃ kākaṇikamattopi pariyanto nāma nāvasissati, evaṃ kareyya, sabbaso paṭiniyyāteyyāti attho. Tatonidānanti āṇaṇyanidānaṃ. So hi aṇaṇomhīti āvajjanto balavapāmojjaṃ labhati, balavasomanassamadhigacchati. Tena vuttaṃ – ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti.
426.此如言：「诸比库，譬喻此种情况。取鸟笼者，即以少量财物购买，尽量调伏，若稍不理会，应当随之驱逐。如鸟儿围绕笼中仅一小环境，若不放任，则不可久留。亦应如此，方不违背诸法义。」此即诸厌难缘起。因厌难以起，因此得力及喜乐，进而获致强力与安稳。故有云：「当得喜乐，努力而获安乐。」
Visabhāgavedanuppattiyā kakaceneva catuiriyāpathaṃ chindanto ābādhatīti ābādho, svāssa atthīti ābādhiko. Taṃsamuṭṭhānena dukkhena dukkhito. Adhimattagilānoti bāḷhagilāno. Nacchādeyyāti adhimattabyādhiparetatāya na rucceyya. Balamattāti balameva, balañcassa kāye na bhaveyyāti attho. Tatonidānanti ārogyanidānaṃ, tassa hi arogomhīti āvajjayato tadubhayaṃ hoti. Tena vuttaṃ – ‘‘labhetha pāmojjaṃ, adhigaccheyya somanassa’’nti. Nacassa kiñci bhogānaṃ vayoti kākaṇikamattampi bhogānaṃ vayo na bhaveyya. Tatonidānanti bandhanāmokkhanidānaṃ, sesaṃ vuttanayeneva sabbapadesu yojetabbaṃ. Anattādhīnoti na attani adhīno, attano ruciyā kiñci kātuṃ na labhati. Parādhīnoti paresu adhīno, parasseva ruciyā pavattati. Na yena kāmaṃ gamoti yena disābhāgenassa kāmo hoti. Icchā uppajjati gamanāya, tena gantuṃ na labhati. Dāsabyāti dāsabhāvā. Bhujissoti attano santako . Tatonidānanti bhujissanidānaṃ. Kantāraddhānamagganti kantāraṃ addhānamaggaṃ, nirudakaṃ dīghamagganti attho. Tatonidānanti khemantabhūminidānaṃ.
因不净分裂之苦出现，如同鹰爪掣断四肢之道而生病，此为痛苦。加重之症，即剧烈病痛。因痛拒绝恶疾，不愿食物。所谓力者，即身体之力，表示无力之义。此即健康缘起，对健康欢喜而起。于此时有云：「当得喜乐，定获安乐。」鳞片无生命，不计为享乐，故以小象环境比喻无寿命享乐之生发。此即解脱束缚缘起。非我执者，非对自我有所依止，因无所得而无所为。执他者，是他之执著，执著他者，习于他之好恶。不是由欲而往行，生起行之欲，故不能去往。他所为奴婢，即为其所有之从属。是为从属缘起。猿行疾走为穿越密林之路，追究究竟为长久之路义。此即安住地缘起。
Ime pañca nīvaraṇe appahīneti ettha bhagavā appahīnaṃ kāmacchandanīvaraṇaṃ iṇasadisaṃ, sesāni rogādisadisāni katvā dasseti. Tatrāyaṃ sadisatā – yo hi paresaṃ iṇaṃ gahetvā vināseti. So tehi iṇaṃ dehīti vuccamānopi pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi kiñci paṭibāhituṃ na sakkoti, sabbaṃ titikkhati, titikkhakāraṇañhissa taṃ iṇaṃ hoti. Evamevaṃ yo yamhi kāmacchandena rajjati, taṇhāgaṇena taṃ vatthuṃ gaṇhāti, so tena pharusaṃ vuccamānopi bajjhamānopi pahariyamānopi sabbaṃ titikkhati. Titikkhakāraṇañhissa so kāmacchando hoti gharasāmikehi vadhīyamānānaṃ itthīnaṃ viyāti. Evaṃ iṇaṃ viya kāmacchando daṭṭhabbo.
这五种染污障碍被断除，于此处世尊示现了未断除的欲欲障，就如疥疮一样，其余则譬作疾病等样有所说明。其中所示“疥疮”者，指能夺取他者疥疮之人。此人虽然被称为有疥疮的身躯，但因其面对粗暴、污秽、攻击均无力抵挡，故而一切皆能忍受。正因为他能忍受，故其疥疮成就。如此持欲染污者，因执取渴爱聚，是故亦能忍受粗暴、污秽、攻击等一切。其能忍受的缘故即为欲欲，是诸如虐待家中妇女时所生之污秽。故此，应视欲欲如疥疮一般。
Yathā pana pittarogāturo madhusakkarādīsupi dinnesu pittarogāturatāya tesaṃ rasaṃ na vindati, tittakaṃ tittakanti uggiratiyeva. Evamevaṃ byāpannacitto hitakāmehi ācariyupajjhāyehi appamattakampi ovadīyamāno ovādaṃ na gaṇhāti, ‘‘ati viya me tumhe upaddavethā’’tiādīni vatvā vibbhamati. Pittarogāturatāya so puriso madhusakkarādirasaṃ viya, kodhāturatāya jhānasukhādibhedaṃ sāsanarasaṃ na vindatīti. Evaṃ rogo viya byāpādo daṭṭhabbo.
譬如由于脾病而苦者服蜜糖等甜食，虽给甘甜，但苦病之苦反生激烈的翻腾。如此被侵扰心者，即使有善意的师长警戒，少有能接受其开示者，反而说“你们特意要害我”等言辞，以此疑惑破坏。因脾病痛苦，此人犹如患享禅乐等净法之味而不得味。如此烦恼之苦应当被观察。
Yathā pana nakkhattadivase bandhanāgāre baddho puriso nakkhattassa neva ādiṃ, na majjhaṃ, na pariyosānaṃ passati. So dutiyadivase mutto, ‘‘aho hiyyo nakkhattaṃ manāpaṃ, aho naccaṃ, aho gīta’’ntiādīni sutvāpi paṭivacanaṃ na deti. Kiṃ kāraṇā? Nakkhattassa ananubhūtattā. Evamevaṃ thinamiddhābhibhūto bhikkhu vicittanayepi dhammassavane pavattamāne neva tassa ādiṃ, na majjhaṃ, na pariyosānaṃ jānāti. So uṭṭhite dhammassavane, ‘‘aho dhammassavanaṃ, aho kāraṇaṃ, aho upamā’’ti dhammassavanassa vaṇṇaṃ bhaṇamānānaṃ sutvāpi paṭivacanaṃ na deti. Kiṃ kāraṇā? Thinamiddhavasena dhammakathāya ananubhūtattāti. Evaṃ bandhanāgāraṃ viya thinamiddhaṃ daṭṭhabbaṃ.
譬如被锁于监牢之人，虽然所处牢狱有天之夜月，却见不到其初、中、末端。到第二天获释，听闻“啊昨夜真是美妙月光，舞蹈与歌唱”，却无回应。何故？因无真实体验犹如夜月光明。同样，沉眠困倦之比库，听闻佛法时不能认知初末，不晓其始终。尽管起身听讲赞叹法音，却不能做出应答。何故？沉眠痴钝故，对法语无感知。故应视沉眠如被囚于牢狱。
Yathā pana nakkhattaṃ kīḷantopi dāso, ‘‘idaṃ nāma accāyikaṃ karaṇīyaṃ atthi, sīghaṃ, tattha gaccha, no ce gacchasi, hatthapādaṃ vā te chindāmi kaṇṇanāsaṃ vā’’ti vutto sīghaṃ gacchatiyeva, nakkhattassa ādimajjhapariyosānaṃ anubhavituṃ na labhati. Kasmā? Parādhīnatāya. Evamevaṃ vinaye appakataññunā vivekatthāya araññaṃ paviṭṭhenāpi kismiñcideva antamaso kappiyamaṃsepi akappiyamaṃsasaññāya uppannāya vivekaṃ pahāya sīlavisodhanatthaṃ vinayadharassa santike gantabbaṃ hoti. Vivekasukhaṃ anubhavituṃ na labhati. Kasmā? Uddhaccakukkuccābhibhūtatāyāti, evaṃ dāsabyaṃ viya uddhaccakukkuccaṃ daṭṭabbaṃ.
譬如为奴者听令“这是你的差事，快去，若不去，我断手断脚断耳鼻”，即速前去，然对其领教之始、中、末不得真实体会。何故？因奴役束缚。如是因律中不具智慧，因求寂静而入森林，若若因生疑惑放弃必需之大肉转而饮食不净肉，舍弃本得清净戒净法趣向戒律持守之僧众，却不觉此为真正寂静之乐。何故？为烦恼躁恚所诱像奴役一般，对此躁恚应当观察。
Yathā pana kantāraddhānamaggapaṭipanno puriso corehi manussānaṃ viluttokāsaṃ pahatokāsañca disvā daṇḍakasaddenapi sakuṇasaddenapi corā āgatāti ussaṅkitaparisaṅkito hoti, gacchatipi, tiṭṭhatipi, nivattatipi, gataṭṭhānato āgataṭṭhānameva bahutaraṃ hoti. So kicchena kasirena khemantabhūmiṃ pāpuṇāti vā, na vā pāpuṇāti. Evamevaṃ yassa aṭṭhasu ṭhānesu vicikicchā uppannā hoti. So ‘‘buddho nu kho, na nu kho buddho’’tiādinā nayena vicikicchanto adhimuccitvā saddhāya gaṇhituṃ na sakkoti. Asakkonto maggaṃ vā phalaṃ vā na pāpuṇātīti yathā kantāraddhānamagge ‘‘corā atthi natthī’’ti punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitatta cittassa uppādento khemantapattiyā antarāyaṃ karoti, evaṃ vicikicchāpi ‘‘buddho nu kho na buddho’’tiādinā nayena punappunaṃ āsappanaparisappanaṃ apariyogāhanaṃ chambhitattaṃ cittassa uppādayamānā ariyabhūmippattiyā antarāyaṃ karotīti kantāraddhānamaggo viya daṭṭhabbā.
譬如在荒野跋涉者见盗匪、人与禽鸟争吵打击，心生忧惧，无论行止、前后所到之处都多见惊慌。此盗匪是否能轻易到达安稳地，不能确定。犹如八处生疑惑者，思维“佛是否真实存在”等论说不定，不能凭信念摄持，不能得到道果。因不能摄受，故不得道果。如同征途“盗匪有无”疑虑反复搅扰，心生惧怕阻碍安全，疑惑亦于“佛是否存在”的理论间生起，反复相扰，阻碍成就圣境。此犹如征途中之惑应被观察。
Idāni seyyathāpi, bhikkhave, āṇaṇyanti ettha bhagavā pahīnakāmacchandanīvaraṇaṃ āṇaṇyasadisaṃ, sesāni ārogyādisadisāni katvā dasseti. Tatrāyaṃ sadisatā – yathā hi puriso iṇaṃ ādāya kammante payojetvā samiddhakammanto, ‘‘idaṃ iṇaṃ nāma palibodhamūla’’nti cintetvā savaḍḍhikaṃ iṇaṃ niyyātetvā paṇṇaṃ phālāpeyya. Athassa tato paṭṭhāya neva koci dūtaṃ peseti, na paṇṇaṃ, so iṇasāmike disvāpi sace icchati, āsanā uṭṭhahati, no ce, na uṭṭhahati. Kasmā? Tehi saddhiṃ nillepatāya alaggatāya. Evameva bhikkhu, ‘‘ayaṃ kāmacchando nāma palibodhamūla’’nti satipaṭṭhāne vuttanayeneva cha dhamme bhāvetvā kāmacchandanīvaraṇaṃ pajahati. Tassevaṃ pahīnakāmacchandassa yathā iṇamuttassa purisassa iṇasāmike disvā neva bhayaṃ na chambhitattaṃ hoti. Evameva paravatthumhi neva saṅgo na bandho hoti. Dibbānipi rūpāni passato kileso na samudācarati. Tasmā bhagavā āṇaṇyamiva kāmacchandappahānamāha.
现在例如，比库们，世尊此处指出此五欲欲障碍破除之相，譬如疥疮等诸病之分别显现。因此说：譬如有人取疥疮涂于伤口，称之为痛痒之根，故以刀片涂疥疮处加以研磨，且不派遣使者，若观察此疥疮主人观之，有所欲则起身，未欲则不动。何故？因与其疥疮相应之粘著拘缚。如此比库憶念“此谓欲欲障碍之痛痒根源”以此止观此法而断除欲欲障碍。如此断除之欲欲，正如无疥疮之人见其本疥疮之躯体，无畏无惧，无惊动。所得之处，亦无执着牵绊。即使见诸天色身，烦恼亦不作恶。是以世尊告示欲欲障碍应断如此。
Yathā pana so pittarogāturo puriso bhesajjakiriyāya taṃ rogaṃ vūpasametvā tato paṭṭhāya madhusakkarādīnaṃ rasaṃ vindati. Evamevaṃ bhikkhu, ‘‘ayaṃ byāpādo nāma anatthakārako’’ti cha dhamme bhāvetvā byāpādanīvaraṇaṃ pajahati. So evaṃ pahīnabyāpādo yathā pittarogavimutto puriso madhusakkarādīni madhurāni sampiyāyamāno paṭisevati. Evamevaṃ ācārapaṇṇattiādīni sikkhāpiyamāno sirasā sampaṭicchitvā sampiyāyamāno sikkhati. Tasmā bhagavā ārogyamiva byāpādappahānamāha.
譬如一人因肝病而患疾，施药疗治后疾病平息，然后求取蜜糖等甘美之味。比库亦复如是，思惟『此恚恨名为无益』，于法中培养恚恨灭除，断除此恚恨。彼断恚恨者犹如肝病愈人，安然自处并欢喜蜜糖甘甜。比库亦复如是，受持行为规范，专注修习而得安乐。是以世尊将消除恚恨比作治病之说法。
Yathā so nakkhattadivase bandhanāgāraṃ pavesito puriso aparasmiṃ nakkhattadivase, ‘‘pubbepi ahaṃ pamādadosena baddho taṃ nakkhattaṃ nānubhavāmi, idāni appamatto bhavissāmī’’ti yathāssa paccatthikā okāsaṃ na labhanti. Evaṃ appamatto hutvā nakkhattaṃ anubhavitvā – ‘‘aho nakkhattaṃ aho nakkhatta’’nti udānaṃ udānesi. Evameva bhikkhu, ‘‘idaṃ thinamiddhaṃ nāma mahāanatthakara’’nti cha dhamme bhāvetvā thinamiddhanīvaraṇaṃ pajahati. So evaṃ pahīnathinamiddho yathā bandhanā mutto puriso sattāhampi nakkhattassa ādimajjhapariyosānaṃ anubhavati. Evamevaṃ bhikkhu dhammanakkhattassa ādimajjhapariyosānaṃ anubhavanto saha paṭisambhidāhi arahattaṃ pāpuṇāti. Tasmā bhagavā bandhanā mokkhamiva thinamiddhappahānamāha.
譬如有人在星日之夜被囚于牢狱，曾因疏忽迷失，今立誓当精进不再迷惑，却不得适时出狱机会。今既谨慎觉悟，终能体验星光之美，欢喜呼叹“啊星光啊星光”。比库亦当思惟『此昏沉名为大害』，于法中培养破除昏沉。彼断昏沉者犹如获自由人，历七日渐渐体验星辰由始至中之美。比库亦复观察星光，由始至中体悟；与修定慧并进，乃至得阿拉汉果。是以世尊以断昏沉比作解脱之门。
Yathā pana dāso kañcideva mittaṃ upanissāya sāmikānaṃ dhanaṃ datvā attānaṃ bhujissaṃ katvā tato paṭṭhāya yaṃ icchati, taṃ kareyya. Evameva bhikkhu, ‘‘idaṃ uddhaccakukkuccaṃ nāma mahāanatthakara’’nti cha dhamme bhāvetvā uddhaccakukkuccaṃ pajahati. So evaṃ pahīnuddhaccakukkucco yathā bhujisso puriso yaṃ icchati, taṃ karoti. Na taṃ koci balakkārena tato nivatteti. Evamevaṃ bhikkhu yathāsukhaṃ nekkhammapaṭipadaṃ paṭipajjati, na naṃ uddhaccakukkuccaṃ balakkārena tato nivatteti. Tasmā bhagavā bhujissaṃ viya uddhaccakukkuccappahānamāha.
譬如一奴依仗友伴之助，施主财物，自作其身后事，遂得所欲行事。比库亦复如是，思惟『此掉举追悔名为大害』，于法中培养远离掉举。彼断掉举者如同主人，随意所欲而行无被制止。比库修行出离道，亦不为掉举追悔所约束，是以世尊以断掉举比作自由。
Yathā balavā puriso hatthasāraṃ gahetvā sajjāvudho saparivāro kantāraṃ paṭipajjeyya. Taṃ corā dūratova disvā palāyeyyuṃ. So sotthinā taṃ kantāraṃ nittharitvā khemantaṃ patto haṭṭhatuṭṭho assa. Evamevaṃ bhikkhu, ‘‘ayaṃ vicikicchā nāma anatthakārikā’’ti cha dhamme bhāvetvā vicikicchaṃ pajahati. So evaṃ pahīnavicikiccho yathā balavā sajjāvudho saparivāro puriso nibbhayo core tiṇaṃ viya agaṇetvā sotthinā nikkhamitvā khemantabhūmiṃ pāpuṇāti. Evamevaṃ duccaritakantāraṃ nittharitvā paramakhemantabhūmiṃ amataṃ nibbānaṃ pāpuṇāti. Tasmā bhagavā khemantabhūmiṃ viya vicikicchāpahānamāha.
譬如健壮之人肩负武器，率众走进丛林，盗贼远见即逃。彼健者安全穿越丛林，心无恐惧，庆幸安然。比库亦复如是，思惟『此怀疑名为无益』，于法中培养破怀疑。彼断怀疑者犹如此健者，无惧盗贼，安心致行，至安乐之地。比库断除习恶丛林，即得极乐圣地涅槃。是以世尊将断怀疑比作安乐圣地。
§427
427.Imameva kāyanti imaṃ karajakāyaṃ. Abhisandetīti temeti sneheti, sabbattha pavattapītisukhaṃ karoti. Parisandetīti samantato sandeti. Paripūretīti vāyunā bhastaṃ viya pūreti. Parippharatīti samantato phusati . Sabbāvato kāyassāti assa bhikkhuno sabbakoṭṭhāsavato kāyassa. Kiñci upādinnakasantatipavattiṭṭhāne chavimaṃsalohitānugataṃ aṇumattampi ṭhānaṃ paṭhamajjhānasukhena aphuṭṭhaṃ nāma na hoti. Dakkhoti cheko paṭibalo nhānīyacuṇṇāni kātuñceva yojetuñca sannetuñca. Kaṃsathāleti yena kenaci lohena katabhājane. Mattikabhājanaṃ pana thiraṃ na hoti, sannentassa bhijjati, tasmā taṃ na dasseti. Paripphosakaṃ paripphosakanti siñcitvā siñcitvā. Sanneyyāti vāmahatthena kaṃsathālaṃ gahetvā dakkhiṇena hatthena pamāṇayuttaṃ udakaṃ siñcitvā siñcitvā parimaddanto piṇḍaṃ kareyya. Snehānugatāti udakasinehena anugatā. Snehaparetāti udakasinehena parigatā. Santarabāhirāti saddhiṃ antopadesena ceva bahipadesena ca, sabbatthakameva udakasinehena phuṭāti attho. Na ca pagghariṇīti na bindu bindu udakaṃ paggharati, sakkā hoti hatthenapi dvīhipi tīhipi aṅgulīhi gahetuṃ ovaṭṭikampi kātunti attho.
417.此乃以『身』作喻。覆罩谓安抚，引申为亲和喜乐之意。环绕谓四面覆盖。充满谓若空气充实。触及谓遍及周身。身体诸处，谓比库身中诸蕴如尘垢常覆身。纵令微细，若至初禅之乐尚不受损。熟练者能掺和沐浴粉剂，手持铜盆，陶盆非坚固，湿润时易破，故不显露。湿润之意，谓用左手持铜盆，右手倒水润湿，再柔和揉捻成块。亲和意谓水及泡沫相附，亲密凝合。内外意谓内外联结，水泡遍布，无处不中。虽非水滴滴落，但可用手指或两三指轻捻成团。
§428
428. Dutiyajjhānasukhaupamāyaṃ ubbhitodakoti ubbhinnaudako, na heṭṭhā ubbhijjitvā uggacchanaudako, antoyeva pana ubbhijjanaudakoti attho. Āyamukhanti āgamanamaggo. Devoti megho. Kālenakālanti kāle kāle, anvaddhamāsaṃ vā anudasāhaṃ vāti attho. Dhāranti vuṭṭhiṃ. Nānuppaveccheyyāti na paveseyya, na vasseyyāti attho. Sītā vāridhārā ubbhijjitvāti sītaṃ vāri taṃ udakarahadaṃ pūrayamānaṃ ubbhijjitvā. Heṭṭhā uggacchanaudakañhi uggantvā uggantvā bhijjantaṃ udakaṃ khobheti. Catūhi disāhi pavisanaudakaṃ purāṇapaṇṇatiṇakaṭṭhadaṇḍakādīhi udakaṃ khobheti. Vuṭṭhiudakaṃ dhārānipātapupphuḷakehi udakaṃ khobheti. Sannisinnameva pana hutvā iddhinimmitamiva uppajjamānaṃ udakaṃ imaṃ padesaṃ pharati, imaṃ padesaṃ na pharatīti natthi. Tena aphuṭokāso nāma na hotīti. Tattha rahado viya karajakāyo, udakaṃ viya dutiyajjhānasukhaṃ. Sesaṃ purimanayeneva veditabbaṃ.
428.第二禅之乐譬如升起之水，不由下向上喷溅，乃从中间升起称为升起水。入口即是其来路。天谓云。时与季节意谓各时令或月雨。保持谓盛满。不可进入意谓不可沉入不可停留。冰冷雨水压抑水面。水面向上喷溅破坏水面。四方流入水面，含旧叶小枝等物，均能破坏水面。稳定水面者为水面汤粒，仿若水面之花泡。安放意谓以左手持铜盆，右手用量水浇洒润湿，并柔和合团。亲合意谓水及泡沫彼此亲密相附。内外意谓合聚一处。此即无破坏期间，故称为无破坏界。此喻肢体之乐如第二禅之乐，可知余下也应同理披察。
§429
429. Tatiyajjhānasukhaupamāyaṃ uppalāni ettha santīti uppalinī. Sesapadadvayesupi eseva nayo. Ettha ca setarattanīlesu yaṃkiñci uppalaṃ uppalameva, ūnakasatapattaṃ puṇḍarīkaṃ, satapattaṃ padumaṃ. Pattaniyamaṃ vā vināpi setaṃ padumaṃ, rattaṃ puṇḍarīkanti ayamettha vinicchayo. Udakānuggatānīti udakato na uggatāni. Antonimuggaposīnīti udakatalassa anto nimuggāniyeva hutvā posīni, vaḍḍhīnīti attho. Sesaṃ purimanayeneva veditabbaṃ.
429. 比喻第三禅的安乐为莲花，故称此处为“莲女”。在余余两足(双数词)中，此处亦如是。又如白色、红色、宝蓝色之莲花，任其何者即为莲花：或有数十花瓣之紫莲，或有百瓣之红莲。花瓣多少虽有差异，但无论是宝蓝的紫莲还是白色的红莲，均以此数量为规范，无论是否含花瓣限制，红莲和紫莲皆以此为准。所谓依水流者，表示未从水中拔出者；“底向下”谓水边末端向下深入；「生长」者意云。余余部分亦当如前所述分辨。
§430
430. Catutthajjhānasukhaupamāyaṃ parisuddhena cetasā pariyodātenāti ettha nirupakkilesaṭṭhena parisuddhaṃ. Pabhassaraṭṭhena pariyodātaṃ veditabbaṃ. Odātena vatthenāti idaṃ utupharaṇatthaṃ vuttaṃ. Kiliṭṭhavatthena hi utupharaṇaṃ na hoti, taṅkhaṇadhotaparisuddhena utupharaṇaṃ balavaṃ hoti. Imissā hi upamāya vatthaṃ viya karajakāyo. Utupharaṇaṃ viya catutthajjhānasukhaṃ. Tasmā yathā sunhātassa purisassa parisuddhaṃ vatthaṃ sasīsaṃ pārupitvā nisinnassa sarīrato utu sabbameva vatthaṃ pharati, na koci vatthassa aphuṭokāso hoti. Evaṃ catutthajjhānasukhena bhikkhuno karajakāyassa na koci okāso aphuṭo hotīti evamettha attho daṭṭhabbo. Catutthajjhānacittameva vā vatthaṃ viya, taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viya. Yathā hi katthaci odātavatthe kāyaṃ apphusantepi taṃsamuṭṭhānena utunā sabbatthakameva kāyo phuṭṭho hoti. Evaṃ catutthajjhānasamuṭṭhitena sukhumarūpena sabbatthakameva bhikkhuno karajakāyo phuṭo hotīti evamettha attho daṭṭhabbo.
430. 第四禅安乐之喻谓心以清净彻底加以涤除者。此处示意无杂质者最为清净，且应了解为光明般澄澈净洁者。所谓“加以涤除”，乃谓开除尘染，正如净化衣物。衣物若污秽便非净衣；若经过清洗即成为坚固净洁的衣服。譬此比喻，此中第四禅安乐犹如衣物般护持修行生命。正因如此，如同扎染衣服的君子端坐于夏季，体表温暖如衣服尚温热，无任何空隙。此理即明白明了第四禅安乐使比库身体无一处空缺未充满。若将第四禅心视为衣物，则其展开形态犹如衣物护持肉身。譬如工夫场中，即使身躯因劳苦稍显疲惫，也因该展开物而整体身体被完整温暖覆盖。由此道理，当知由第四禅身心所成的精微安乐，宛若身体四时被覆，令比库身心圆满润饱。
§431
431. Pubbenivāsañāṇaupamāyaṃ taṃdivasaṃ katakiriyā pākaṭā hotīti taṃdivasaṃ gatagāmattayameva gahitaṃ. Tattha gāmattayaṃ gatapuriso viya pubbenivāsañāṇalābhī daṭṭhabbo. Tayo gāmā viya tayo bhavā daṭṭhabbā. Tassa purisassa tīsu gāmesu taṃdivasaṃ katakiriyāya āvibhāvo viya pubbenivāsāya cittaṃ abhinīharitvā nisinnassa bhikkhuno tīsu bhavesu katakiriyāya āvibhāvo daṭṭhabbo.
431. 以前世记忆之觉醒作比，如同行于乡村路径者。所谓乡村路径乃指行走经过村庄。此中村庄比喻诸前世记忆所得，理应如同行人在三个村庄间，心念被前世记忆一一唤现。如同行人于三个村庄间往返，前世记忆显现作用亦如是。比库坐禅时，此般迭起的前世记忆如在三处世间状态间的活动彰显。
§432
432. Dibbacakkhuupamāyaṃ dve agārāti dve gharā. Sadvārāti sammukhadvārā. Anucaṅkamanteti aparāparaṃ sañcarante. Anuvicaranteti ito cito ca vicarante, ito pana gehā nikkhamitvā etaṃ gehaṃ, etasmā vā nikkhamitvā imaṃ gehaṃ pavisanavasenapi daṭṭhabbā. Tattha dve agārā sadvārā viya cutipaṭisandhiyo, cakkhumā puriso viya dibbacakkhuñāṇalābhī, cakkhumato purisassa dvinnaṃ gehānaṃ antare ṭhatvā passato dve agāre pavisanakanikkhamanakapurisānaṃ pākaṭakālo viya dibbacakkhulābhino ālokaṃ vaḍḍhetvā olokentassa cavanakaupapajjanakasattānaṃ pākaṭakālo. Kiṃ pana te ñāṇassa pākaṭā, puggalassāti? Ñāṇassa. Tassa pākaṭattā pana puggalassa pākaṭāyevāti.
432. 以天眼比喻，如两所住所即两宅屋。所谓善门，谓正面大门。互相往来者指来回移动。尔后徘徊者谓此处彼此游走观照。所谓离开宅屋，来自此宅而出行至彼宅；既离开此宅必入他宅，此即进退往来之义。于此二宅如善门相通，天眼男子如获天眼之人，站于二宅之间观望，看到进入和离开二宅之人明确时刻。如彼觉者透视光辉渐增，俯视行人互相遮掩性交叠之时机明显。然何物为此知识显现？是所谓个人。由于该知识显现，此个人显现也随之。
§433
433. Āsavakkhayañāṇaupamāyaṃ pabbatasaṅkhepeti pabbatamatthake. Anāviloti nikkaddamo. Sippiyo ca sambukā ca sippisambukaṃ. Sakkharā ca kathalā ca sakkharakathalaṃ. Macchānaṃ gumbā ghaṭāti macchagumbaṃ. Tiṭṭhantampi carantampīti ettha sakkharakathalaṃ tiṭṭhatiyeva, itarāni carantipi tiṭṭhantipi. Yathā pana antarantarā ṭhitāsupi nisinnāsupi vijjamānāsupi, ‘‘etā gāvo carantī’’ti carantiyo upādāya itarāpi carantīti vuccanti. Evaṃ tiṭṭhantameva sakkharakathalaṃ upādāya itarampi dvayaṃ tiṭṭhantanti vuttaṃ. Itarañca dvayaṃ carantaṃ upādāya sakkharakathalampi carantanti vuttaṃ. Tattha cakkhumato purisassa tīre ṭhatvā passato sippisambukādīnaṃ vibhūtakālo viya āsavānaṃ khayāya cittaṃ nīharitvā nisinnassa bhikkhuno catunnaṃ saccānaṃ vibhūtakālo daṭṭhabbo.
433. 以烦恼断尽知识作比，如山岳聚合，谓诸山相聚。所谓“无阻”，谓山势平静无扭转。蜜蜂与蜂壳，蜂壳即蜂巢。糖与葡萄相较，糖与葡萄之意。鱼之巢穴与罐称鱼巢。所谓静止者或行走者，此处以糖和葡萄为例，糖处终静止，其他处或动或静。譬如牛因吃草时或行走或静止，旁牛亦复如是。如此以静止之蜂巢(糖葡萄)为依据，其他物虽或动或静。于此处，天眼者观望蜂巢等诸物之存在时刻，意味着四圣谛真谛显现，故比库所坐心因而清净，见证四圣谛真谛时刻。
§434
434. Idāni sattahākārehi saliṅgato saguṇato khīṇāsavassa nāmaṃ gaṇhanto, ayaṃ vuccati, bhikkhave, bhikkhu samaṇo itipītiādimāha. Tattha evaṃ kho, bhikkhave, bhikkhu samaṇohotītiādīsu, bhikkhave, evaṃ bhikkhu samitapāpattā samaṇo hoti. Bāhitapāpattā brāhmaṇo hoti. Nhātakilesattā nhātako hoti, dhotakilesattāti attho. Catumaggañāṇasaṅkhātehi vedehi akusaladhammānaṃ gatattā vedagū hoti, viditattāti attho. Teneva viditāssa hontītiādimāha. Kilesānaṃ sutattā sottiyo hoti, nissutattā apahatattāti attho. Kilesānaṃ ārakattā ariyo hoti, hatattāti attho. Tehi ārakattā arahaṃ hoti, dūrībhūtattāti attho. Sesaṃ sabattha pākaṭamevāti.
434. 现如今以七种大小结合体、具备性质、已断烦恼之者，统称为涅槃，此名常用。故称：「比库们，称此为比库、沙门。」在此，称谓“比库、沙门”意味着由比库断除业障而成沙门。外现之业障者为婆罗门，洁净烦恼者为沐浴者，即清除烦恼者。所谓「四种知识类」即四种知识集，共同断除不善法而通达，故述为“通达”。因此闻业障断除者谓“能闻”，无闻即为断除。断除烦恼者谓“圣者”，已除即是断除。由此断除得阿拉汉，意谓远离烦恼之成就者。余者一切皆显现无疑。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Mahāassapurasuttavaṇṇanā niṭṭhitā. · 大阿萨普拉经注释完毕。
10. Cūḷaassapurasuttavaṇṇanā十、小阿萨普拉经注释
§435
435.Evaṃme sutanti cūḷaassapurasuttaṃ. Tassa desanākāraṇaṃ purimasadisameva. Samaṇasāmīcippaṭipadāti samaṇānaṃ anucchavikā samaṇānaṃ anulomappaṭipadā.
435.如是我闻，此为小猴子经。其说法缘起与前章节相同。所谓游方修行者的正行，是指众游方者相应的行为方式以及他们顺应修行道理的行法。
§436
436.Samaṇamalānantiādīsu ete dhammā uppajjamānā samaṇe maline karonti malaggahite, tasmā ‘‘samaṇamalā’’ti vuccanti. Etehi samaṇā dussanti, padussanti, tasmā samaṇadosāti vuccanti. Ete uppajjitvā samaṇe kasaṭe niroje karonti milāpenti, tasmā samaṇakasaṭāti vuccanti. Āpāyikānaṃ ṭhānānanti apāye nibbattāpakānaṃ kāraṇānaṃ. Duggativedaniyānanti duggatiyaṃ vipākavedanāya paccayānaṃ. Matajaṃ nāmāti manussā tikhiṇaṃ ayaṃ ayena sughaṃsitvā taṃ ayacuṇṇaṃ maṃsena saddhiṃ madditvā koñcasakuṇe khādāpenti. Te uccāraṃ kātuṃ asakkontā maranti. No ce maranti, paharitvā mārenti. Atha tesaṃ kucchiṃ phāletvā naṃ udakena dhovitvā cuṇṇaṃ gahetvā maṃsena saddhiṃ madditvā puna khādāpentīti evaṃ satta vāre khādāpetvā gahitena ayacuṇṇena āvudhaṃ karonti. Susikkhitā ca naṃ ayakārā bahuhatthakammamūlaṃ labhitvā karonti. Taṃ matasakuṇato jātattā ‘‘mataja’’nti vuccati, atitikhiṇaṃ hoti. Pītanisitanti udakapītañceva silāya ca sunighaṃsitaṃ. Saṅghāṭiyāti kosiyā. Sampārutanti pariyonaddhaṃ. Sampaliveṭhitanti samantato veṭhitaṃ.
436.所谓“游方秽闹”等，是指在游方人中生成的那种污秽使他们沾染污秽，因此称为“游方秽”。因这些缘故，游方人堕落、堕坏，所以称之为“游方过失”。他们由此产生内心的郁结且不净，发生贪污杂染，因此称为“游方浊”。所谓堕入恶趣之地者，是因堕于地狱等恶趣之因。所谓受苦痛者，是由恶趣果报受苦的缘故。所谓母胎者，是指人类中极为凶猛之物，用生长出的尖锐牙齿咬破软肉，并以其血混合肉体吞食。它们因不能发声而死去；若不死，则打击并引来魔鬼。然后挫破它们的骨头，用水清洗，再以粉末搅合肉食，反复吞食。如此七周反复吞食，携带着带血的粉末制造凶器。他们修习得当的游方人，以此获大量手工劳作的劳力。由此因母胎出生故，称为“母胎”，且极为凶猛。所谓沸水，是指喝过水又被石头卡住，因而阻塞。所谓桑盖（僧袍），是指袈裟。所谓披盖，是指将袍子缠绕。所谓袈裟饰边，是指袍子四处装饰。
§437
437.Rajojallikassāti rajojalladhārino. Udakorohakassāti divasassa tikkhattuṃ udakaṃ orohantassa. Rukkhamūlikassāti rukkhamūlavāsino. Abbhokāsikassāti abbhokāsavāsino. Ubbhaṭṭhakassāti uddhaṃ ṭhitakassa. Pariyāyabhattikassāti māsavārena vā aḍḍhamāsavārena vā bhuñjantassa. Sabbametaṃ bāhirasamayeneva kathitaṃ. Imasmiñhi sāsane cīvaradharo bhikkhu saṅghāṭikoti na vuccati. Rajojalladhāraṇādivatāni imasmiṃ sāsane natthiyeva. Buddhavacanassa buddhavacanameva nāmaṃ, na mantāti. Rukkhamūliko, abbhokāsikoti ettakaṃyeva pana labbhati. Tampi bāhirasamayeneva kathitaṃ. Jātamevananti taṃdivase jātamattaṃyeva naṃ. Saṅghāṭikaṃ kareyyunti saṅghāṭikaṃ vatthaṃ nivāsetvā ca pārupitvā ca saṅghāṭikaṃ kareyyuṃ. Esa nayo sabbattha.
437.所谓红水壶者，就是装红水的壶。所谓泉水壶者，就是白天会有水流下的壶。所谓树根壶者，是住在树根下的壶。所谓深洞壶者，是住于深洞的壶。所谓悬挂壶者，是指悬挂起来的壶。所谓周期所服者，是指按月或半月饮用者。上述皆指外用器物之类的。这法中穿戒服的比库不称为袈裟持有者。红水壶等外用物，在此法中并不存在。佛言所载者仍是佛语，不是经论的说法。所谓树根壶、深洞壶等，也仅在外用器物中才得名。所谓出生者，仅指树枝落地那日。应当制成袈裟者，即称袈裟，穿着并用针线缝合制成，此法处处皆然。
§438
438.Visuddhamattānaṃ samanupassatīti attānaṃ visujjhantaṃ passati. Visuddhoti pana na tāva vattabbo. Pāmojjaṃ jāyatīti tuṭṭhākāro jāyati. Pamuditassa pītīti tuṭṭhassa sakalasarīraṃ khobhayamānā pīti jāyati. Pītimanassa kāyoti pītisampayuttassa puggalassa nāmakāyo. Passambhatīti vigatadaratho hoti. Sukhaṃ vedetīti kāyikampi cetasikampi sukhaṃ vediyati. Cittaṃ samādhiyatīti iminā nekkhammasukhena sukhitassa cittaṃ samādhiyati, appanāpattaṃ viya hoti. So mettāsahagatena cetasāti heṭṭhā kilesavasena āraddhā desanā pabbate vuṭṭhavuṭṭhi viya nadiṃ yathānusandhinā brahmavihārabhāvanaṃ otiṇṇā. Tattha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge vuttameva. Seyyathāpi, bhikkhave, pokkharaṇīti mahāsīhanādasutte maggo pokkharaṇiyā upamito, idha sāsanaṃ upamitanti veditabbaṃ. Āsavānaṃ khayā samaṇo hotīti sabbakilesānaṃ samitattā paramatthasamaṇo hotīti. Sesaṃ sabbattha uttānamevāti.
438.见净意者，谓能观察自身的清净。所谓净者，尚不能确定为永久。生喜乐者，是因起喜悦而生的满足感。喜乐心，是指从满足感中全身生起的欢喜。喜乐身，是指欢喜所附着的身心一体。心徐缓者，谓无烦恼。觉受安乐者，身心皆觉受安乐。禅定心者，是指通过离欲安乐所成的集中心，若有定心，则如入大定。此乃由慈心所发，心少染污。所讲经文乃分别讲述法喜心之起伏，如河水流入佛国般稳流。法中应行法，均如清净之道所教。譬如，尊者们，池塘中水是经由大狮子吼经所比喻的道路，此处法乃以此作比，故知。由烦恼断灭，游方者为真游方者，即断尽一切烦恼，为终极无漏游方者。余者则皆为显现的游方者。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Cūḷaassapurasuttavaṇṇanā niṭṭhitā. · 《小阿萨普拉经》注释终了。
Catutthavaggavaṇṇanā niṭṭhitā. · 第四品注释终了。