5. Cūḷayamakavaggo · 5. 小双品复注
4. Mahāyamakavaggo四、大双品
1. Cūḷagosiṅgasuttavaṇṇanā一、《小牛角经》注释
§325
325. Ñātīnaṃ (a. ni. ṭī. 3.6.19) nivāsaṭṭhānabhūto gāmo ñātiko, so eva nātiko. So kira gāmo yesaṃ santako, tesaṃ pubbapurisena attano ñātīnaṃ sādhāraṇabhāvena nivesito, tena ‘‘nātiko’’ti paññāyittha. Atha pacchā tattha dvīhi dāyādehi dvidhā vibhajitvā paribhutto. Tenāha ‘‘dvinnaṃ cūḷapitimahāpitiputtānaṃ dve gāmā’’ti. Giñjakā vuccanti iṭṭhakā, giñjakāhiyeva kato āvasatho giñjakāvasatho. Tasmiṃ kira padese mattikā sakkharamarumbavālikādīhi asammissā akaṭhinā saṇhā sukhumā, tāya katāni kulālabhājanānipi silāmayāni viya daḷhāni, tasmā te upāsakā tāya mattikāya dīghaputhulaiṭṭhakā kāretvā tāhi ṭhapetvā dvārabāhavātapānakavāṭatulāyo sesaṃ sabbaṃ dabbasambhārena vinā iṭṭhakāhi eva pāsādaṃ kāresuṃ. Tenāha ‘‘iṭṭhakāhevā’’tiādi.
亲属（注见《注释》第三辑第六章十九节）依其常住地，被视为同一村落的即为亲属，而该村落本身则称为非亲属。所谓村落，是指依照过去之人的亲属共居之处，因而以“非亲属”称之。后来，将该地划分为两个宗族领地，并以两位继承人为代表管理。故称“二位小酋大酋子所居二村”。“Giñjakā”称为“iṭṭhakā”，即树栖之地，亦称为树栖所。该地土壤以黏土、砂糖蔓藤等植物根系稳固，不易松散，结构细腻。依此所筑，亲属亦如坚实石块之庄园。故当地居民以黏土制成长条砖块，置于砖块入口与屋瓦之间连接，其余部分全用黏土筑成建筑，无需依赖砖块之外物以建造屋舍。故谓“确实为砖屋”等语。
Gosiṅgasālavanadāyanti gosiṅgasālavananti laddhanāmaṃ rakkhitaṃ araññaṃ. Jeṭṭhakarukkhassāti vanappatibhūtassa sālarukkhassa. Sāmaggirasanti samaggabhāvādiguṇaṃ vivekasukhaṃ. Uparipaṇṇāsake upakkilesasutte (ma. ni. 3.237-238) puthujjanakālo kathito, idha cūḷagosiṅgasutte khīṇāsavakālo kathito. Katakiccāpi hi te mahātherā attano diṭṭhadhammasukhavihāraṃ paresaṃ diṭṭhānugatiṃ āpajjanañca sampassantā paramañca vivekaṃ anubrūhantā sāmaggirasaṃ anubhavamānā tattha viharanti. Tadāti tasmiṃ upakkilesasuttadesanākāle. Teti anuruddhappamukhā kulaputtā. Laddhassādāti vipassanāya vīthipaṭipattiyā adhigatassādā. Vipassanā hi pubbenāparaṃ visesaṃ āvahantī pavattamānā sātisayaṃ pītisomanassaṃ āvahati. Tenāha bhagavā –
“Gosiṅgasālavanadāyanti”指“Gosiṅgasāla林地”，为一处名称保存完好的森林。在《中部》称为“大树”，即具显著地位之沙罗树。称“Samaggira”者，寓意团结和谐之境，息心隐逸之乐。引用《上座部大论》第三百三十七至三百三十八节《奢摩他经》中，世俗时代所讲的内容，此处讲述《小Gosiṅgasūtra》中断灭有漏圣者时期。各部大长老既证得自心现见之安乐，也见他人修行所成之证果，尽其所能修习并称赞极乐禅定的现场体验，故称之为“Samaggirasa”的境界。此处为经文宣说浊世诵经之际之场景。文内提及“Anuruddha为首之宗族子弟”。“Laddhassā”指基于内观修行的方法所得之证向。内观观察贯穿过去现在之现象，带来纯净的欢愉与喜悦。故世尊宣说曰——
‘‘Yato yato sammasati, khandhānaṃ udayabbayaṃ;
「凡所念处，皆是蕴之生灭」；
Labhati pītipāmojjaṃ, amataṃ taṃ vijānata’’nti. (dha. pa. 374);
「由此所得欢喜之喜乐，方知无上不死之境」。（《法句经》第374偈）；
Laddhapatiṭṭhā maggaphalādhigamanena. Sati hi maggaphalādhigame sāsane patiṭṭhā laddhā nāma hoti, no aññathā.
“因得持守”，即因证得并持有正道果位而得坚固成立。持守正道果得，乃依佛陀所立教法，无他途径。
Kāmaṃ sāriputtamoggallānāpi mahāsāvakapariyāpannāva, aggasāvakabhāvena pana nesaṃ visesadassanatthaṃ ‘‘dhammasenāpatimahāmoggallānattheresu vā’’ti visuṃ gahaṇaṃ. Satipi hi sāmaññayoge visesavanto visuṃ gayhanti yathā ‘‘brāhmaṇā āgatā, vāsiṭṭhopi āgato’’ti. Tesu pana visuṃ gahitesupi ‘‘asītimahāsāvakesū’’ti asītiggahaṇaṃ appakaṃ ūnamadhikaṃ vā gaṇanupagaṃ na hotīti. Antamasoti idaṃ dhammabhaṇḍāgārikassa upaṭṭhākabhāvena āsannacāritāya vuttaṃ. Anīkāti hatthānīkā, hatthānīkato hatthisamūhatoti attho. Kāḷasīho yebhuyyena yūthacaroti katvā vuttaṃ ‘‘yūthā nissaṭo kāḷasīho viyā’’ti. Kesarī pana ekacarova. Vātacchinno valāhako viyāti vātacchinno pabbatakūṭappamāṇo valāhakacchedo viya. Tesaṃ paggaṇhanatoti yathā nāma jighacchitassa bhojane, pipāsitassa pānīye, sītena phuṭṭhassa uṇhe, uṇhena phuṭṭhassa sīte, dukkhitassa sukhe abhiruci uppajjati, evamevaṃ bhagavato kosambake bhikkhū aññamaññaṃ vivādāpanne disvā apare samaggāvāsaṃ vasante āvajjitassa ime tayo kulaputtā āpāthaṃ āgamiṃsu, atha ne paggaṇhitukāmo upasaṅkami, evāyaṃ paṭipattianukkamena kosambakānaṃ bhikkhūnaṃ vinayanupāyo hotīti. Tenāha ‘‘tesaṃ paggaṇhanato’’ti. Eteneva pacchimajanataṃ anukampanatoti idampi kāraṇaṃ ekadesena saṃvaṇṇitanti daṭṭhabbaṃ. Ukkaṃsitvāti yathābhūtehi guṇehi sampahaṃsanena visesetvā visiṭṭhe katvā pasaṃsāvasena cetaṃ āmeḍitavacanaṃ.
虽欲爱乃至沙利子摩嘎剌那等大弟子围绕其中，作为最高弟子而非单独有别，称他们为“大弟子中之法军统帅”。般若修持于禅定中也具特殊功德，如“婆罗门来访，佈施者亦到”等情形。然即便于大众统一调和中禅定，称其为“三十余大弟子”，数目不多不少。此言乃佛陀近侍、律藏持者言语中所揭示的事实。所谓“Anīka”即“象词缀”，象队之意。譬如棕象呼群结队，被形容为“象队消散”。狮子则以单只计。空谷风声恰似山间多风强烈，故风声与山峰分离之比喻。此种比喻谓诸佛弟子观彼此亦生彼此争执，故有些人彼此结伴而住，有些则争端生。整体来看，以上述释义方式采集，构成了迦萨摩国比库中之律持坚持方式，故推演为当地比库依教持戒之行法。因而佛经中言“由其结伴”，以示慈悲多方合和理趣。所论即为西方现今世者因怜悯为一原因所称。沉溺而生贪染，乃以卓越品行加以扬弃与赞叹，称其法宝庄严庄藏之语。
Taṃ araññaṃ rakkhati vanasāminā āṇatto. Rakkhitagopitaṃ vanasaṇḍaṃ, na mahāvanādi viya apariggahitaṃ. Sīlādippabhedāya attatthāya paṭipannā attakāmā, na apariccattasinehāti āha ‘‘attano hitaṃ kāmayamānā’’ti. Tenāha ‘‘yo hī’’tiādi. Bhindeyyāti vināseyya.
此处谓“保护森林”的义由“森林主人”担当，意即被保护且严密守护的森林，不同于杂乱无章的大林中随机杂乱的状态。此处论及戒律等差别，直指自身所行之道，行者因自利自愿，非出于外界执着嗜爱，故言“欲自利也”。由此而生“谁如是”等问，意在剖断错误，指向灭尽之意。
Dubbalamanussāti paññāya dubbalā aviddasuno manussā. Tānīti abhijātiādīsu uppannapāṭihāriyāni. Cīvaragabbhena paṭicchādetvāti cīvarasaṅkhāte ovarake nigūhitvā viya. Na hi cīvarapārupanamattena buddhānubhāvo paṭicchanno hoti. ‘‘Mā sudha kocimaṃ buddhānubhāvaṃ aññāsī’’ti pana tathārūpena iddhābhisaṅkhārena taṃ chādetvā gato bhagavā tathā vutto. Tenāha ‘‘aññātakavesena agamāsī’’ti.
此云“智慧薄弱者因无明而目光短浅如弱人”。此指一切困厄皆因所知有限所致，乃诸根障碍中产生之难解奇妙。以袈裟为例，谓以袈裟之体覆盖肚腹，如以袈裟覆盖杂乱冲突之物，非仅凭袈裟粗浅覆盖即能隐蔽佛之神通效验。世尊以“勿误他认佛之神通”为喻，实因以特殊神通力覆盖后离去，故谓“来犯他域”。
Abhikkamathāti padaṃ abhimukhabhāvena vidhimukhena vadatīti āha ‘‘ito āgacchathā’’ti. Buddhānaṃ kāyo nāma suvisuddhajātimaṇi viya sobhano, kiñci malaṃ apanetabbaṃ natthi, kimatthaṃ bhagavā pāde pakkhālesīti āha ‘‘buddhāna’’ntiādi.
“外来”一词本意为亲临面前、正面对待，故谓“请从此处来”。佛身如同洁净无瑕之宝石或妙宝，无所玷污，云何有意践踏佛脚以污毁之说乎？故说“诸佛”之辞，劝示破除此等非理想像。
§326
326.Anuruddhāti vā ekasesanayena vuttaṃ virūpekasesassapi icchitabbattā, evañca katvā bahuvacananiddesopi samatthito hoti. Iriyāpatho khamatīti sarīrassa lahuṭṭhānatāya catubbidhopi iriyāpatho sukhappavattiko. Jīvitaṃ yāpetīti yāpanālakkhaṇaṃ jīvitaṃ imaṃ sarīrayantaṃ yāpeti sukhena pavatteti. Uḷuṅkayāguṃ vā kaṭacchubhikkhaṃ vāti idaṃ makaravuttiyā missakabhattena yāpanaṃ vattanti katvā vuttaṃ. Tenāha ‘‘bhikkhācāravattaṃ pucchatī’’ti.
此中谓“阿努儒达”名词，因口语简约有所谓不同表说，而复数亦备。行路谓之行，意指身体轻灵之迁移，且此行进分为四种，谓其行进过程舒适顺遂。所谓“命存”，是以生命标示，生命即身体得以安然流转。又云愁苦如同鲨鱼伤害与饥饱困顿，乃掺杂淤泥之食饮而行存生理，正如此所述。故语中谓“比库之行为问询”，盖言其所行所问也。
Aññamaññaṃ saṃsandatīti satipi ubhayesaṃ kalāpānaṃ paramatthato bhede pacurajanehi duviññeyyanānattaṃ khīrodakasammoditaṃ accantameva saṃsaṭṭhaṃ viya hutvā tiṭṭhati. Tenāha ‘‘visuṃ na hoti, ekattaṃ viya upetī’’ti. Piyabhāvadīpanāni cakkhūni piyacakkhūni. Piyāyati, piyāyitabboti vā piyoti. Samaggavāsassa yaṃ ekantakāraṇaṃ, taṃ pucchanto bhagavā ‘‘yathā kathaṃ panā’’tiādimāhāti ‘‘kathanti kāraṇapucchā’’ti vuttaṃ. Yo nesaṃ mettāsahitānaṃyeva kammādīnaṃ aññamaññasmiṃ paccupaṭṭhānākāro, taṃ sandhāya ‘‘katha’’nti pucchā. Tathā hi parato ‘‘evaṃ kho mayaṃ, bhante’’tiādinā therehi vissajjanaṃ kathitaṃ.
彼此相依，谓二集体之间载体实为本质区别，犹如浓厚的乳酪与甜乳之集合，极其混沌，似大火焚山而生烟烟弥集。谓曰“无杂”、“如合一体”，以此推敲亲爱如眼之比喻。谓“亲爱”，即所喜悦与应喜之义，或谓应被喜爱。以和合生活之因缘为一切善法之本，由此生起由比库们之所为正教。世尊因问其由曰“缘何如此”，故曰“因缘之问”。此谓此中彼此相依，乃如长者所示之谛言。
Mittaṃ etassa atthīti mettaṃ, kāyakammaṃ. Āvīti pakāsaṃ. Rahoti appakāsaṃ. Yañhi uddissa mettaṃ kāyakammaṃ paccupaṭṭhapeti, taṃ tassa sammukhā ce, pakāsaṃ hoti, parammukhā ce, appakāsaṃ. Tenāha ‘‘āvi ceva raho cāti sammukhā ceva parammukhā cā’’ti. Itarānīti parammukhā kāyavacīkammāni. ‘‘Tatthā’’tiādinā saṅkhepato vuttamatthaṃ vivarituṃ ‘‘yaṃ hī’’tiādi vuttaṃ. Sammajjanādivasena paṭijaggitabbayuttaṃ ṭhānaṃ vā. Tathevāti yathā sammukhā kate mettākāyakamme vuttaṃ, tatheva . ‘‘Kacci khamanīya’’nti evamādikā kathā sammodanīyakathā. Yathā parehi saddhiṃ attano chiddaṃ na hoti, tathā paṭisanthāravasena pavattā kathā paṭisanthārakathā. ‘‘Aho tadā therena mayhaṃ dinno ovādo, dinnā anusāsanī’’ti evaṃ kālantare saritabbayuttā, chasāraṇīyapaṭisaṃyuttā vā kathā sāraṇīyakathā. Suttapadaṃ nikkhipitvā tassa atthaniddesavasena sīlādidhammapaṭisaṃyuttā kathā dhammīkathā. Sarena suttassa uccāraṇaṃ sarabhaññaṃ. Pañhassa ñātuṃ icchitassa atthassa pucchanaṃ pañhapucchanaṃ. Tassa yathāpucchitassaādisanaṃ pañhavissajjanaṃ. Evaṃ samannāharatoti evaṃ manasikaroto, evaṃ mettaṃ upasaṃharatoti attho.
“眷属”即此义中所说“亲友”，为身业之义。谓“显露”为明现之意，“隐秘”为暂未显现。以身业存续所依为前提，若在其面前，则显露，若在其背后，则隐秘。谓云“显亦隐”、“自在其前与其后”。谓“他者”，即背后之身行者。简略言之，如此所示者意在说明“所说之‘某某’言论”，于诸集会或其他场合反复宣说。谓此如同明确了之观照。以此说明背后之话语能否容忍之义。言辞相依，若彼此不同心，亦能相互对立。故世尊问“如何为此”，谓“因何因缘之问”，已有答复。彼时诸长老如是答曰“正如吾等所说”。
Ekato kātuṃ na sakkā, tasmā nānā. Hitaṭṭhenāti attano viya aññamaññassa hitabhāvena. Nirantaraṭṭhenāti antarābhāvena bhedābhāvena. Aviggahaṭṭhenāti avirodhabhāvena. Samaggaṭṭhenāti sahitabhāvena. Paribhaṇḍaṃ katvāti bahalatanumattikālepehi limpetvā. Cīvaraṃ vā dhovantīti attano cīvaraṃ vā dhovanti. Paribhaṇḍaṃ vāti attano paṇṇasālāya paribhaṇḍaṃ vā karonti.
不能一起做，所以各自分开。所谓以有益之处者，即像自己一般，彼此以互相有益之念相待。所谓不断持续，以内在相续、差别的相续义。所谓不相违背，以不相抵触为义。所谓合一，是以和合共存为义。所谓持有器皿，即在大量多物的情况下加以保持。洗涤衣物者，指洗涤自己的衣物。所谓持有器皿者，是指在自己的布袍供养处持有器皿。
§327
327.Paṭiviruddhā evāti etthāpi ‘‘yebhuyyenā’’ti padaṃ ānetvā sambandhitabbaṃ. Tesaṃ appamādalakkhaṇanti tesaṃ appamajjanasabhāvaṃ. Kacci pana vo anuruddhā samaggāti etthāpi voti nipātamattaṃ, paccattavacanaṃ vā, kacci tumheti evamattho veditabbo. Samuggapātinti samuggapuṭasadisaṃ pātiṃ.
327.所谓彼此不违背，此处亦引来“yebhuyyenā”一词加以关联。所谓他们的不粗心气质，是指他们缺乏疏忽掉以轻心的本性。倘若你们问‘是否彼此相辅相成？’，此处也说‘投语的单独词’或者‘自称话语’。‘samuggapāti’者，意为类似samuggapuṭa的护卫。
Paṇṇasālāyaṃ anto bahi ca sammajjanena sodhitaṅgaṇatā vattapaṭipatti. Paṭivisamattamevāti attano yāpanapaṭivisamattameva. Osāpetvāti pakkhipitvā. Pamāṇamevāti attano yāpanapamāṇameva. Vuttanayena jahitvāti pāḷiyaṃ vuttanayena jahitvā.
比库舍利所在处内部及外部经过正当清洗，体现了合乎纪律的行为。所谓完全正当，是指严格守护自己的形行为止。‘置放’者意为投掷或安置；‘规模’者意指己身形行为止的程度。‘依所说弃’者，指依巴利法语所说而舍弃。
Hatthena hatthaṃ saṃsibbantāti attano hatthena itarassa hatthaṃ daḷhaggahaṇavasena bandhantā. Vilaṅgheti desantaraṃ pāpeti etenāti vilaṅghako, hattho. Hattho eva vilaṅghako hatthavilaṅghako, tena hatthavilaṅghakena.
以手握手者，指自己用一手牢固地持住他人的手。‘侵犯’意为越过界限，意指用手实施越界行为。‘手即为侵犯者’，因借助手成侵犯行为。
Taṃ akhaṇḍaṃ katvāti taṃ tīsupi divasesu dhammassavanaṃ pavattanavasena akhaṇḍikaṃ katvā. Etanti ‘‘pañcāhikaṃ kho panā’’tiādivacanaṃ. Pañcame pañcame ahani bhavatīti pañcāhikaṃ. Bhagavatā pucchitena anuruddhattherena. Pamādaṭṭhānesuyevāti aññesaṃ pamādaṭṭhānesuyeva. ‘‘Pamādaṭṭhānesuyevā’’ti vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘aññesañhī’’tiādi vuttaṃ. Papañcakaraṇaṭṭhānānīti kathāpapañcassa karaṇaṭṭhānāni vissaṭṭhakathāpavattanena kammaṭṭhāne pamajjanaṭṭhānāni. Tatthāpi ‘‘mayaṃ, bhante, kammaṭṭhānaviruddhaṃ na paṭipajjāmā’’ti sikhāppattaṃ attano appamādalakkhaṇaṃ thero dasseti. Ettakaṃ ṭhānaṃ muñcitvāti pana idaṃ tadā vihārasamāpattīnaṃ vaḷañjābhāvena vuttaṃ.
所谓不断久之行为，是指在三天内持续听法而不间断。所谓‘五日一次’，亦即每隔五天。此由世尊问询长老阿努鲁达而得知。所谓疏忽之处，即他人疏忽之所。‘他人疏忽之所’是明说部分，亦有“他如是”等语说明。所谓恶作之所，是指染污之所，乃五障碍作业之所。即便如此，该长老称‘比库们啊，我不违背修行场所’，以此显现自己不粗心之本性。放弃这许多，乃是因当时讲法集会的紧密凝聚所致。
§328
328. Jhānassa adhippetattā ‘‘alamariyañāṇadassanaviseso’’icceva vuttaṃ. Attano sammāpaṭipannatāya satthu cittārādhanatthaṃ tassa ca visesādhigamassa satthu paccakkhabhāvato thero ‘‘kiñhi no siyā, bhante’’ti āha. Yāvadevāti yattakaṃ kālaṃ ekaṃ divasabhāgaṃ vā sakalarattiṃ vā yāva satta vā divase.
328.关于禅那成为专长，特别说是‘阿兰玛里野见知的特殊’。依其正当修行，为敬奉佛心及成就佛之殊胜果位，该长老问‘世尊，何事能为我们护持？’所谓‘直到某时’，即一日部分或整日乃至七日。
§329
329.Samatikkamāyāti sammadeva atikkamanāya. Sati hi upari visesādhigame heṭṭhimajjhānaṃ samatikkantaṃ nāma hoti paṭippassaddhi ca. Tenāha ‘‘paṭippassaddhiyā’’ti. Ñāṇadassanavisesoti kāraṇūpacārena vuttoti veditabbo. Vedayitasukhatoti vedanāsahitajjhānasukhato vā phalasukhato vā. Avedayitasukhanti nibbānasukhaṃ viya vedanārahitaṃ sukhaṃ. Avedayitasukhanti ca nidassanamattametaṃ, taṃ pana aphassaṃ asaññaṃ acetananti sabbacittacetasikarahitameva. Tato ca satipi rūpadhammappavattiyaṃ tassa acetanattā sabbaso saṅkhāradukkhavirahitatāya santatarā paṇītatarā ca nirodhasamāpattīti vuccate. Tenāha ‘‘avedayitasukhaṃ santataraṃ paṇītataraṃ hotī’’ti. Tena vuttaṃ ‘‘imamhā cā’’tiādi.
329.顺利跨越者，确实是超越者。念处在上，因具足特殊聚集而成的下禅、初禅、二禅被称为超越，亦即修习沉静。故称为“修习沉静”。所谓以知识与见解之特殊缘故而论，必须了知。所谓感受的快乐，是指以感受为依止的禅悦、果报之乐。不以感受为依止的快乐，如涅槃之乐，为无感受的快乐。所谓无感受之乐，仅是说明而已，其本质实为无触、无想、无识，乃全然无心识、无意向之境界。由此，以念为缘，此后亦复以无心境为因，因恒常远离一切行的苦而殊胜纯净，称作证得静止之境。故云“无感受之乐尤为恒常纯净”。曾有言语如“此处……”，依此说解。
§330
330.Sāmaggirasānisaṃsameva nesaṃ bhagavā kathesi ajjhāsayānukūlattā tassa. Anusāvetvāti anupagamanavasena sammadeva ārocetvā. ‘‘Anusaṃsāvetvā’’ti vā pāṭho, so evattho. Tato paṭinivattitvāti etarahi bhagavato ekavihāre ajjhāsayoti satthu manaṃ gaṇhantā ‘‘idheva tiṭṭhathā’’ti vissajjitaṭṭhānato nivattitvā . Pabbajjādīnīti ādi-saddena upasampadā-visuddhi-dhutakammaṭṭhānānuyoga-jhānavimokkha-samāpatti-ñāṇadassana-maggabhāvanā-phalasacchikiriyādike saṅgaṇhāti. Adhigantvāpīti pi-saddena yathādhigatānampi. Attano guṇakathāya aṭṭiyamānāti bhagavantaṃ nissāya adhigantvāpi dhammādhikaraṇaṃ satthuvihesābhāvadīpane bhagavato pākaṭaguṇānaṃ kathāya aṭṭiyamānāpīti yojanā. Devatāti taṃtaṃsamāpattilābhiniyo devatā. Mukhaṃ me sajjanti mukhaṃ me kathane samatthaṃ, kathane yogyanti attho.
330.本经仅述和合共集，世尊因顺合众意而说。所谓“引导”，即无违之意，指正智恰好善巧而示教。亦有“引导”之通音体，是合理之书写。所谓“转回”，此时因世尊出住单处，众生心怀众念，心念俱在“此处当住”，遂从放逸退转回归定处。所谓“出家后诸事”由出具足上座依止持戒律帮助，使清净，修习禅定，得解脱证知，证入道理，践行果报功德，诸如所说之义悉数涵盖。所谓“证得”，指已得者。为叙述其功德，依止世尊，虽已证得诸法，仍宣说正法，讴歌世尊显扬其所具显著功德。所谓“天神”，是指该究竟涅槃境界所获天人。口已备，能说之义已备，所说之义相称。
§331
331.Evaṃ āgatoti evaṃ āṭānāṭiyasutte āgato. Paliveṭhenteti codente. Maccharāyantīti attano guṇānaṃ bhagavatopi ārocanaṃ asahamānā maccharāyantīti so cintetīti katvā vuttaṃ.
331.“如是来了”，乃于《如是争论经》中称。谓批评时所言。谓内心自有惭愧，不能忍受世尊显扬其功德，故内心自喻为被蚊虫叮咬，乃如此称呼，已作思惟，遂生斯语。
§01
01Tesaṃlābhāti tesaṃ vajjirājūnaṃ vajjiraṭṭhavāsīnañca manussattaṃ, patirūpadesavāsādiko, bhagavato tiṇṇañca kulaputtānaṃ dassanavandanadānadhammassavanādayo lābhā. Suladdhā lābhāti yojanā. Pasannacittaṃ anussareyyāti taṃ kulañhetaṃ sīlādiguṇe cittaṃ pasādetvā anussareyya. Vuttaṃ tesaṃ ‘‘anussaraṇampāhaṃ, bhikkhave, tesaṃ bhikkhūnaṃ bahūpakāraṃ vadāmī’’ti (itivu. 104; saṃ. ni. 5.184).
01、彼等的获得，是指彼等为持有电锤之王及电锤国居民，以人身为依止，身居正道，佛陀度化已超越众多家族子弟，得见闻礼敬布施听闻教法等诸多利益。所谓“容易得到”，是指明测所得。应保持清净心，观照家族清净戒德，养成平静心。经言：“应当修习念彼，诸比库于诸此等有多大助益”，此义理应如是认识。
Cūḷagosiṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小牛角经》注释的隐义阐明完毕。
2. Mahāgosiṅgasuttavaṇṇanā二、《大牛角经》注释
§332
332.Kocidevāti gosiṅgasālavanasāmantato niviṭṭhesu yo koci gāmo gocaragāmo bhavissati, tasmā anibaddhabhāvato gocaragāmo na gahito, vasanaṭṭhānameva paridīpitaṃ, tato eva araññanidānakaṃ nāmetaṃ. Sabbatthāti devaloke manussaloke ca. Thirakārakehīti sāsane thirabhāvakārakehi. Savanante jātattāti catusaccagabbhassa dhammassavanassa pariyosāne ariyāya jātiyā jātattā. Yathā paṭivedhabāhusaccaṃ ijjhati, tathā dhammassa savanato sāvakā . Sūriyo viya bhāsuraguṇaraṃsitāya mohandhakāravidhamanato. Cando viya ramaṇīyamanoharasītalaguṇatāya kilesapariḷāhavūpasamato. Sāgaro viya gambhīrathiravipulānekaguṇatāya ṭhitadhammasabhāvato. Guṇamahantatāya therassa abhiññātatā, guṇamahantatā ca suttesu āgatanayeneva ñātabbāti taṃ vitthārato dassetuṃ ‘‘na kevala’’ntiādi vuttaṃ. Sīhanādasuttanti majjhimanikāye āgataṃ mahāsīhanādasuttaṃ (ma. ni. 1.146). Therapañhasuttanti suttanipāte aṭṭhakavagge āgataṃ sāriputtasuttaṃ (su. ni. 961-981). Therasīhanādasuttanti imassa ca therassa janapadacārikāya satthu sammukhā sīhanādasuttaṃ. Abhinikkhamananti therasseva mahatā ñātiparivaṭṭena mahatā ca bhogaparivaṭṭena saha gharāvāsapariccāgo abhinikkhamanaṃ. Esa nayo ito paresupi. Yadidanti nipāto, yo ayanti attho.
332.所谓“高贵者”，是指居于牛吼森林等偏远处者，有某村落是牧牛之地，因未束缚故非牧牛村，仅有居所，因而不名为村，而称为丛林之地。所谓“普遍存在”，如天界人与人界人皆有。所谓“正信者”，意指在教法中秉持正见正信者。所谓“听闻”，谓四圣谛善法听闻完成之时，即圣道生起之时。犹如太阳明朗彼破除无明之暗、如月亮美丽清凉平息烦恼、如大海深广安稳具法之性。以诸长老之高级神通及其于经文中所来所闻之法而知，故不独如此有言。所谓“狮子吼经”，是《中部》所入大狮子吼经篇章。所谓“长老问答经”，即律藏中于释迦长老之问答部分。所谓“长老狮子吼经”，乃该长老在其传法地，面对世尊时所说之狮子吼法语。所谓“出家”，乃是长老在广大亲属支持及丰厚供养中舍弃世间住宅离家出走。此理属此处颂词之意，述体词“名词”，谓所指义者。
Mahāpaññe bhikkhū gahetvāti āyasmato kira sāriputtattherassa parivārabhikkhūpi mahāpaññā eva ahesuṃ. Dhātuso hi sattā saṃsandanti. Sayaṃ iddhimātiādīsupi eseva nayo. Ayaṃ panattho dhātusaṃyuttena (saṃ. ni. 2.99) dīpetabbo – gijjhakūṭapabbate gilānaseyyāya nisinno bhagavā ārakkhatthāya parivāretvā vasantesu sāriputtamoggallānādīsu ekamekaṃ attano parisāya saddhiṃ caṅkamantaṃ voloketvā bhikkhū āmantesi – ‘‘passatha no tumhe, bhikkhave, sāriputtaṃ sambahulehi bhikkhūhi saddhiṃ caṅkamantanti. Evaṃ, bhante. Sabbe kho ete, bhikkhave, bhikkhū mahāpaññā’’ti sabbaṃ vitthāretabbaṃ.
持大智慧的比库们于修行取证时，即依止著名长老沙利大尊者，同样其门下比库亦具大智慧。众生因五蕴聚合而相聚。所说“自有神通”等语亦属此理。此法以聚合五蕴为本，比较释迦牟尼佛坐于吉吉哈库山中病卧时代，为防护而隐居，期间巡视观察沙利多、摩嘎剌那等弟子，与诸比库们宣布曰：“诸比库，当观看沙利大与众多比库同行”，诸比库皆应答：“是，尊者，众多诸比库皆具大智慧。”此段应详加阐述。
Vananteti upavanante. Meghavaṇṇāyāti nīlābhāya. Samuddakucchito uggacchantassa viya upaṭṭhānaṃ sandhāya vuttaṃ. Cakkavāḷapabbatamatthakasamīpe ābhāpharaṇavasena pavattiyā ‘‘pācīnacakkavāḷapabbatamatthake’’ti vuttaṃ, na cakkavāḷapabbatamatthake candamaṇḍalassa vicaraṇato. Tathā sati lokantarikanirayesupi candimasūriyānaṃ ābhā phareyya. Ubbedhavasena hi cakkavāḷapabbatassa vemajjhato candimasūriyā vicaranti. Sālakusumapabhānaṃ atirattatāya vuttaṃ ‘‘lākhārasena siñcamānaṃ viyā’’ti. Upagāyamānā viyāti payirupāsanavasena upecca gāyamānā viya . Kāya nu kho ajja ratiyāti ajja jhānasamāpattiratiyā eva nu kho, udāhu dhammasākacchāratiyā dhammadesanāratiyāti cintesi.
『林边』者，树林之边际也。『如云彩之色』者，呈青蓝之色也。此语乃就其状如从海腹升起而言。所谓『在东方轮围山顶』，乃就光明遍照之运行而言，其位临近轮围山顶，并非月轮实际在轮围山顶上运行。若果真如此，则月日之光明亦应遍照世间隔处地狱。实则月日依轮围山高度之中部而运行。所谓『如以紫胶液灌淋』，乃因其光色远胜沙罗花之赤红故。『如近侍而歌』者，乃就亲近供养，趋近而歌之意。『今日究竟是何乐』者，思惟：今日究竟仅是禅那定乐，抑或是法义谈论之乐、法义开示之乐耶？
Dve candamaṇḍalāni viya paramasobhaggappattāya kantiyā. Dve sūriyamaṇḍalāni viya ativiya suvisuddhasamujjalāya guṇavibhūtiyā. Dve chaddantanāgarājāno viya mahānubhāvatāya. Dve sīhā viya tejussadatāya. Dve byagghā viya anolīnavuttitāya. Sabbapāliphullamevāti sabbameva samantato vikasitaṃ.
如有两个月轮，照耀极为光明辉映。亦如有两日轮，纯净光明，闪耀其德。又如两位巨龙王，神力宏大；如两狮子，威猛雄壮；如两虎，声威激荡。整体皆如繁盛之果实，处处皆已盛开飘满。
§333
333. Kathā upacarati pavattati etthāti kathāupacāro, savanūpacāro padeso, taṃ kathāupacāraṃ. Ramaṇīyameva rāmaṇeyyakaṃ. Ujjaṅgaleti lūkhapadese kaṭhinapadese. Dosehi itā apagatāti dosinā ta-kārassa na-kāraṃ katvā. Dibbā maññe gandhāti devaloke gandhā viya. Divi bhavāti dibbā. Dve therāti sāriputtattheraānandattherā. Ānandatthero tāva mamāyatu akhīṇāsavabhāvato, sāriputtatthero kathanti? Na idaṃ mamāyanaṃ gehassitapemavasena, atha kho guṇabhattivasenāti nāyaṃ doso.
第333条。言语演说、展开流转，即所谓言语展开，是听闻时之展开，地点即展开之所在，谓此言语展开。意指言辞本身优美动听。Ujjaṅgaleti意为湿泞之地或坚硬之地。Dosehi itā apagatāti指因有过失而远离，意即因过失之人不作非法行为。Dibbā maññe gandhāti谓气味似天界之香。Divi bhavāti意指为神圣。两位长老者即沙利子长老与阿难长老。阿难因未断尽染污，故称为我弟弟者。此非阿难基于舍家情爱称呼，乃为说明品德性质。
Anumatiyā pucchā anumatipucchā, anumatiggahaṇatthaṃ pucchanaṃ. Tattha yasmā adhammikampi vuddhassa anumatiṃ itaro paṭikkhipituṃ na labhati, tena sā anujānitabbāva hoti, tasmā saṅghakhuddakato paṭṭhāya anumati pucchitabbā. Tenāha ‘‘anumatipucchā nāmesā’’tiādi. Khuddakato paṭṭhāyāti kaṇiṭṭhato paṭṭhāya. Paṭibhāti upaṭṭhātīti paṭibhānaṃ, yathādhippeto attho, taṃ paṭibhānaṃ. Sikhāppattā vepullappattā na bhavissati padesañāṇe ṭhitehi bhāsitattā. Sikhāppattā vepullappattā bhavissati sabbaññutaññāṇena saṃsanditattā. Vuttamevatthaṃ upamāya vibhāvetuṃ ‘‘yathā hī’’tiādi vuttaṃ. Tattha paccatthikā aṭṭiyanti dukkhāyanti etenāti aṭṭo, vinicchitabbavohāro. Gāmabhojakanti yasmiṃ gāme so uppanno, taṃ gāmabhojakaṃ. Janapadabhojakanti yasmiṃ janapade so uppanno, taṃ janapadabhojakaṃ. Mahāvinicchayaamaccanti yasmiṃ rajje so janapado, tassa rājadhāniyaṃ mahāvinicchayaamaccaṃ. Senāpatinti yassa rañño so amacco, tassa senāpatiṃ. Tathā uparājanti . Idaṃ panettha pakaticārittavasena vuttaṃ upameyyatthānurūpatoti daṭṭhabbaṃ. Aparāparaṃ na sañcarati vinicchayanārahena vinicchitabhāvato.
Anumatiyā pucchā即许可之问，意为为了承受许可而提出询问。因即便是不正法者，若长老获准，别人不能反对许可，此即许可须知。故应从僧团小律藏中提出许可之问。所谓“小律藏”即次序排列之初级律法部分。Paṭibhāti意指支持、援助之义，依附其意。Sikhāppattā指发齐，vepullappattā指满具此发，意为发具足。以此示意，发具足授记乃建立于通达全知。引用喻言“yathā hī”，用以展开辅助解析。Paccatthikā意为相关之事。Gāmabhojaka指生于某村落之人；Janapadabhojaka则指出生于某国土之民。Mahāvinicchayaamaccanti意谓某国将军，或曰某国之都城军政之首。Senāpati即为此军队之长官。并称上将、副王。此为以类推之义，变化不逾其理。
Pakaṭṭhānaṃ (a. ni. ṭī. 2.4.22) ukkaṭṭhānaṃ sīlādiatthānaṃ bodhanato, sabhāvaniruttivasena buddhādīhi bhāsitattā ca pakaṭṭhānaṃ vacanappabandhānaṃ āḷīti pāḷi, pariyattidhammo. Purimassa atthassa pacchimena atthena anusandhānaṃ anusandhi. Atthamukhena pana pāḷipadesānampi anusandhi hotiyeva, so ca pubbāparānusandhi-pucchānusandhi-ajjhāsayānusandhi-yathānusandhivasena catubbidho. Taṃtaṃdesanānaṃ pana pubbāparasaṃsandanaṃ pubbāparaṃ. Pāḷivasena anusandhivasena pubbāparavasenāti paccekaṃ yojetabbaṃ. Uggahitanti byañjanaso atthaso ca uddhaṃ uddhaṃ gahitaṃ, pariyāpuṇanavasena ceva paripucchāvasena ca hadayena gahitanti attho. Vaṭṭadukkhanissaraṇatthikehi sotabbato sutaṃ, pariyattidhammo, taṃ dhāretīti sutadharo. Yo hi sutadharo, sutaṃ tasmiṃ patiṭṭhitaṃ hoti suppatiṭṭhitaṃ, tasmā vuttaṃ ‘‘sutassa ādhārabhūto’’ti. Tenāha ‘‘yassa hī’’tiādi. Ekapadaṃ ekakkharampi avinaṭṭhaṃ hutvā sannicīyatīti sannicayo, sutaṃ sannicayo etasminti sutasannicayo. Ajjhosāyāti anupavisitvā. Tiṭṭhatīti na mussati.
『巴利』者，乃殊胜之语，能开示戒等殊胜义处，又以自性语言由佛等所说，是一连串话语之堤岸，即所谓圣典、圣教法也。以后义连接前义，是为『结文』。然就义理而言，圣典各语句亦有结文，其可分四种：前后结文、问答结文、意趣结文、随顺结文。各段教说之前后相应，是为『前后』。就圣典而言、就结文而言、就前后而言，各别应当配合运用。『已受持』者，谓逐字逐义反复提起，以记诵之方式及追问之方式铭记于心也。为求出离轮回之苦者所应听闻，是圣教法，能持守此者，是为『持法者』。凡持法者，所闻之法安立于彼中，安立稳固，故言『为所闻之依处』。因此说『因为其……』等。乃至一字一词不散失而积聚，是为『积聚』；所闻之法以此为积聚，是为『闻法积聚』。『深入』者，进入其中也。『住立』者，不忘失也。
Ṭhitā paguṇāti paguṇā vācuggatā. Niccalitanti aparivattitaṃ. Saṃsanditvāti aññehi saṃsanditvā. Samanuggāhitvāti paripucchāvasena atthaṃ ogāhetvā. Pabandhassa vibandhābhāvato gaṅgāsotasadisaṃ, ‘‘bhavaṅgasotasadisa’’nti vā pāṭho, akittimaṃ sukhappavattīti attho. Suttekadesassa suttassa ca vacasā paricayo idha nādhippeto, vaggādivasena pana adhippetoti āha ‘‘suttadasaka…pe… sajjhāyitā’’ti, ‘‘dasa suttāni gatāni, dasa vaggāgatā’’tiādinā sallakkhetvā vācāya sajjhāyitāti attho. Manasā anu anu pekkhitā bhāgaso nijjhāyitā cintitā manasānupekkhitā. Rūpagataṃ viya paññāyatīti rūpagataṃ viya cakkhussa vibhūtaṃ hutvā paññāyati. Suppaṭividdhāti nijjaṭaṃ niggumbaṃ katvā suṭṭhu yāthāvato paṭividdhā.
『稳立纯熟』者，纯熟、熟诵于口也。『不变移』者，未被颠倒也。『相互印证』者，与他人相互对照也。『深入探究义理』者，以追问之方式透入义理也。其文意连贯无阻，如恒河之流，或另有版本作『如有分流』，意谓自然流畅无碍也。此处所说，并非意指对经之片段或经文本身作文字上的熟习，而是意指以品等为单位，故云『十经……乃至……诵习』，意即计算『已过十经，已过十品』等，以口诵习也。以意随观、分段专注、思惟、以意随观，是为『以意随观』。『如色相显现』者，如色相对眼根清晰显现也。『善透彻』者，去除纠结蔓丛，善以如实之智透彻贯穿也。
Pajjati attho ñāyati etenāti padaṃ, tadeva atthaṃ byañjetīti byañjananti āha ‘‘padameva atthassa byañjanato padabyañjana’’nti. Akkharapāripūriyā padabyañjanassa parimaṇḍalatā, sā pana pāripūrī evaṃ veditabbāti āha ‘‘dasavidhabyañjanabuddhiyo aparihāpetvā’’ti. Aññaṃ upārambhakaranti yathānikkhittasuttato aññaṃ tassa ananulomakaṃ suttaṃ āharati. Tadatthaṃ otāretīti tassa āhaṭasuttasseva atthaṃ vicāreti. Tassa kathā aparimaṇḍalā nāma hoti atthassa aparipuṇṇabhāvato. Yathānikkhittassa suttassa atthasaṃvaṇṇanāvaseneva suttantarampi ānento bahi ekapadampi na gacchati nāma. Amakkhentoti avināsento. Taṃ taṃ atthaṃ suṭṭhu vavatthitaṃ katvā dassento tulikāya paricchindanto viya. Gambhīrataramatthaṃ gamento gambhīramātikāya udakaṃ pesento viya. Uttānamātikāya hi mariyādaṃ ottharitvā udakaṃ aññathā gaccheyya. Ekaṃyeva padaṃ anekehi pariyāyehi punappunaṃ saṃvaṇṇento padaṃ koṭṭento sindhavājānīyo viya. So hi vaggitāya gatiyā pade padaṃ koṭṭento gacchati. Kathāmaggena tassa kathā parimaṇḍalā nāma hoti dhammato atthato anusandhito pubbāparato ācariyuggahatoti sabbaso paripuṇṇabhāvato.
“Pajjati”意为“义显现”，“ñāyati”意为“义被了解”，因此“etena āti padaṃ”即“借由此词”。此处“pada”指词、字的词义，故“tadeva atthaṃ byañjeti”即“此即词义所显现”，谓“显现者说‘词正是由表示义的语音标志构成’”。所谓“ākharapāripūrī paññattā”，即“文字的圆满完整”，比喻为语音标志的完备；此完备性称为“dasavidhabyañjanabuddhiyo aparihāpetvā”，意指“十种辨识语音标志的智慧未被遗失”。他引出他文或非顺行经文作为比较，其语义异于原文，是以深入分析其意涵，谓原文义不圆满，无彻底成熟之意涵。所举经文外传不能脱出原义之限，正如不能脱离经文的界限。故“amakkhento”谓“无缺不毁”，“suṭṭhu vavatthitaṃ katvā”则指“正确阐释以示”，如用笔写划分。比喻此阐释为深入的水流，能深入水源，若用水罐轮流盛水，便不能等同。形容一词有多种解释反复诠释，以比拟多次吟唱，有节奏且整齐，谓此阐释连贯一致，前后相承，故称“sabbaso paripuṇṇabhāvato”，即“全文完全充足”。
Anuppabandhehīti vissaṭṭhehi āsajjamānehi. Nātisīghaṃ nātisaṇikaṃ nirantaraṃ ekarasañca katvā parisāya ajjhāsayānurūpaṃ dhammaṃ kathento vissaṭṭhāya kathāya katheti nāma, na aññathāti dassento ‘‘yo bhikkhū’’tiādimāha. Araṇiṃ manthento viya, uṇhakhādanīyaṃ khādanto viyāti sīghaṃ sīghaṃ kathanassa udāharaṇaṃ, gahitaṃ gahitamevātiādi laṅghetvā kathanassa. Purāṇapaṇṇantaresu hi paripātiyamānagodhā kadāci dissati, evamekaccassa atthavaṇṇanā katthaci na dissati. Ohāyāti ṭhapetvā. Yopītiādinā ekarūpena kathāya akathanaṃ dasseti. Petaggi nijjhāmataṇhikapetassa mukhato niccharaṇakaaggi. Vitthāyatīti appaṭitānatamāpajjati. Kenaci rogena dukkhaṃ patto viya nitthunanto. Kandanto viyāti ukkuṭṭhiṃ karonto viya. Appabandhā nāma hoti sukhena appavattabhāvato. Ācariyehi dinnanaye ṭhitoti ācariyuggahaṃ amuñcanto, yathā ca ācariyā taṃ taṃ suttaṃ saṃvaṇṇesuṃ, teneva nayena saṃvaṇṇentoti attho. Acchinnadhāraṃ katvāti ‘‘nātisīghaṃ nātisaṇika’’ntiādinā heṭṭhā vuttanayena avicchinnaṃ kathāpabandhaṃ katvā. Anusayasamugghātāyāti iminā tassā kathāya arahattapariyosānataṃ dasseti . Evarūpenāti nayidaṃ ekavacanaṃ tattakavasena gahetabbaṃ, atha kho lakkhaṇe pavattanti dassento ‘‘tathārūpeneva bhikkhusatena bhikkhusahassena vā’’ti vuttaṃ. Pallaṅkenāti pallaṅkapadesena, pallaṅkāsanantenāti attho. Iminā nayenāti vārantarasādhāraṇaṃ atthaṃ atidisati, asādhāraṇaṃ pana vakkhatevāti.
“Anuppabandhehīti”谓“断绝片段”，即“未被连接的孤立之处”。此指用平实而不急促、非仓促、且连贯顺畅之语句，以合众众意表述法义，谓“yo bhikkhū”言已表明言说之目的。若急促如燃烧木柴、食用温热饭食者，则断裂句子连贯。比方如在旧卷帙中偶现不连贯之处，或偶见某句义不明。谓“ohāyāti”者，谓此处义或已舍弃，置于一边。“yopīti”即“以此为例”，示以统一语法结构表达但语不通顺。后文比喻如炭火从枯木中落出等，谓语法上不可展延延长，言语如患病痛苦难忍般横逆。故“appabandhā”者，指快乐时无所挂碍之断念。谓教师所授教程若有所停顿，则导师须统领贯通，如同以一法则串接众经文般得以通顺解释。所谓“acchinnadhāraṃ katvā”者，谓将不连贯和断绝之处整理为不断续的说法。“Anusayasamugghātāyāti”即指出由此说法能消除残余烦恼，说明此处论述阿拉汉之证果圆满。此乃一语警策，理应作为实践之根本道理。进而以“bhikkhusatena bhikkhusahassena vā”提示说此法不论小众或大量众都适用。结尾“pallaṅkenāti”谓此经文说法如床榻上的演说；“iminā nayenāti”指出说法直指平庸常理且超常理者虽不寻常，但却为实相之表达。
§334
334. Āramati etenāti ārāmo.
334.『以此而喜乐』，故名『园林』。
§335
335.Dhuvasevananti niyatasevitaṃ. Pāsādapariveṇeti pāsādaṅgaṇe. Nābhiyā patiṭṭhitānanti nābhiyā bhūmiyaṃ patiṭṭhitānaṃ. Arantarānīti aravivarāni taṃtaṃarānaṃ vemajjhaṭṭhānāni.
335.『定期奉行』者，固定受持也。『宫殿庭院』者，宫殿之庭院也。『立于毂上』者，立于毂之地基上也。『辐间』者，各辐条之间隙，即各辐条之中间位置也。
§336
336.Samādinnaaraññadhutaṅgo āraññiko, na araññavāsamattena.
336.已受持林野头陀支者方称『住林野者』，并非仅以居住林野为准。
§337
337.Naosādentīti na avasādenti, na avasādanāpekkhā aññamaññaṃ pañhaṃ pucchantīti attho. Pavattinīti paguṇā.
337.『不令沉没』者，即不令其沉没、无意令其沉没，彼此相互问答之义。『熟练者』者，即精通娴熟之义。
§338
338.Lokuttarā vihārasamāpatti nāma therassa arahattaphalasamāpattiyo, pariyāyato pana nirodhasamāpattipi veditabbā.
第338条。世间法外的住持定境，名为长老的阿拉汉果位的定境，此外还应知还有灭尽定境。
§339
339.Sādhukāro ānandattherassa dinno. Tenāha bhagavā ‘‘yathā taṃ ānandova sammā byākaramāno byākareyyā’’tiādi. Sammāti suṭṭhu, yathāajjhāsayanti adhippāyo. Yena hi yaṃ yathācittaṃ kathitaṃ, taṃ sammā kathitaṃ nāma hoti. Sampattavasena hi yathākārī tathāvādī sobhati. Tenāha ‘‘attano anucchavikamevā’’tiādi. Bahussuto bhikkhu tattha tattha sutte sīlādīnaṃ āgataṭṭhāne tesaṃ suviditattā yathānusiṭṭhaṃ paṭipajjamāno tāni paripūretīti āha ‘‘sīlassa āgataṭṭhāne’’tiādi. Maggādipasavanāya vipassanāgabbhaṃ gaṇhāpetvā paripākaṃ gametvāti attho.
第339条。善行者乃是授予安那阇长老的。对此世尊曾说：“当如安那阇者般，正当淋漓尽致地表达之。”所谓“正当”即是如所意的恰当。因正当即是依其思想的适宜，如此教训。因若所说与当时心念相符，则称为正确表达。恰如其情，自然条理分明且言词华美。尔时世尊又说“正如自己所修习的念法”，即是以彼常闻闻法处处，依其节理勤修，于是完成各法。遂言“于戒法所依处”云云。此意为以道始于禅定之根基善观而成熟。
§340
340. ‘‘Eseva nayo’’ti atidesavasena saṅkhepato vuttamatthaṃ vivaranto ‘‘āyasmā hi revato’’tiādimāha.
第340条。谓“这即是原则”，简明扼要地阐述主题，接着说“尊者雷瓦陀”、“如是说”之文。
§342
342.Aparepinānappakāre kileseti aparepi nānappakāre dosamohādikilese. Dhunitvāti vidhametvā.
第342条。异名相异的烦恼亦称为异名，亦即分别在嗔恨、痴迷等烦恼中。所谓“清洁”者，意指截断、破除烦恼。
§343
343. Āyasmā mahāmoggallāno evaṃ byākāsīti sambandho. Sakalampi cakkhuviññāṇavīthigataṃ cittaṃ cakkhuviññāṇanti aggahetvā cakkhusannissitameva pana viññāṇaṃ cakkhuviññāṇaṃ, tadanantaraṃ sampaṭicchanaṃ, tadanantaraṃ santīraṇantiādinā saṇhaṃ sukhumaṃ atiittarakhaṇavantaṃ cittantaraṃ cittanānattaṃ. Khandhādīnañca nānattasaṅkhātaṃ khandhantarādi. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tatheva tatiyaṃ jhānantiādinā ārammaṇaṃ anukkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānokkantikaṃ nāma. Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā puna tadeva tejokasiṇetiādinā jhānaṃ anukkamitvā ārammaṇasseva ekantarikabhāvena ukkamanaṃ ārammaṇokkantikaṃ nāma. ‘‘Paṭhamajjhānaṃ pañcaṅgika’’ntiādinā yāva nevasaññānāsaññāyatanaṃ duvaṅgikanti jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthānaṃ. ‘‘Idaṃ pathavīkasiṇaṃ…pe… idaṃ odātakasiṇa’’nti ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthānaṃ. Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkanti. Pathavīkasiṇe paṭhamaṃ jhānaṃ samāpajjitvā tadeva āpokasiṇeti evaṃ sabbakasiṇesu ekasseva jhānassa samāpajjanaṃ ārammaṇasaṅkanti. Ekatovaḍḍhanaṃ ubhatovaḍḍhananti idaṃ khandhādidesanāyaṃ labbhati. Abhidhammabhājanīye hi vedanākkhandhaṃ bhājento bhagavā tike gahetvā dukesu pakkhipi, duke gahetvā tikesu pakkhipi, idaṃ ekatovaḍḍhanaṃ. Tike ca duke ca ubhatovaḍḍhananīhārena kathesi, idaṃ ubhatovaḍḍhanaṃ. Evaṃ sesakhandhesu dhātāyatanādīsu ca yathārahaṃ vibhaṅgappakaraṇe (vibha. 32-33; 155-156, 183-184) abhidhammabhājanīye āgatanayena veditabbaṃ. Tenāha ‘‘ābhidhammikadhammakathikasseva pākaṭa’’nti. Khandhādīsu sabhāvadhammesu tīsu lakkhaṇesu paññattiyaṃ samayantaresu ca kosallābhāvato ayaṃ sakavādo ayaṃ paravādoti na jānāti. Tato eva sakavādaṃ…pe… dhammantaraṃ visaṃvādeti. Khandhādīsu pana kusalatāya ābhidhammiko sakavādaṃ…pe… na visaṃvādeti.
第343条。尊者大摩诃迦罗如是解释。所谓色五蕴等皆为眼识流转之所及心境。眼识乃识，纯依眼色缘起，之后随缘而起见取与攀缘。如是细腻微妙，而识心又过渡至他心相续不住。五蕴等多种异质相续，即五蕴等别相。地显观处初入禅定，及第三禅等修习入静，均随顺彼境，不脱离禅静，名为禅静之入流。地显处初禅既入，复随彼光明处理相续，自持彼境而不离，名为相境维持。所谓初禅有五支；至无觉无念处分别成双等禅次第，作整体诠释之体用。所谓“此为地显净所……至于水气净处”，即为境界之内涵。在地显处初禅既入后，亦入其它禅，诸禅入静皆依置境这是入静之支典。初禅既入，随从彼光明乃至诸净处，全部唯入一禅为定，是入静之支。加一增两增即为此五蕴以上之处解说。论说阿毗达摩，以苦处中细分受蕴三支，世尊因此三支中亦能随时调转苦乐。这是加一增之例。三支及二支皆可相互加增论述，此乃加一增两增。五蕴等与界处根等有关，如阿毗达摩中章节详论（章节32-33；155-156，183-184），此为阿毗达摩学者应知。故言“阿毗达摩论者所论者”，即如是说。于五蕴诸聚会处与三象修辞及时机之内，由于缺乏巧思，此谓随俗学说，非真知者不晓。由此而生随俗学说……论法出入之说。在五蕴中因善巧，阿毗达摩论师虽有随俗学说，然不违正理。
§344
344.Cittaṃattano vase vattetuṃ sakkoti paṭisaṅkhānabhāvanābalehi pariggaṇhanasamatthattā. Idāni tamatthaṃ byatirekato anvayato ca vibhāvetuṃ ‘‘duppañño hī’’tiādimāha. Tattha sabbānassāti sabbāni assa. Visevitavipphanditānīti kilesavisūkāyikāni ceva duccaritavipphanditāni ca. Bhañjitvāti madditvā. Bahīti kammaṭṭhānato bahi puthuttārammaṇe.
第344条。心能主宰自我之所有，即可断定其由观念识别不足以成立。现在为了区别此事，从反面清析，谓之“愚痴凡夫”等。此处“所有”即是指一切存在。所谓“萎坏纷乱者”，即是由烦恼及不善业所导致之恶行紊乱。所谓“破坏”即是削损破坏之意。“多者”即是指外修之境缘。
§345
345.Pariyāyenāti ettha pariyāya-saddo ‘‘atthi khvesa, brāhmaṇa, pariyāyo’’tiādīsu (a. ni. 8.11; pārā. 3-9) viya kāraṇatthoti āha ‘‘sobhanakāraṇaṃ atthī’’ti. Yadi bhagavā – ‘‘idha, sāriputta, bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto’’tiādinā attano mahābodhipallaṅkaṃ sandhāyāha, evaṃ sante sammāsambuddheheva saṅghārāmo sobhetabbo, na aññehīti āpannanti āha ‘‘apica pacchimaṃ janata’’ntiādi. Nibbānatthāya paṭipattisāraṃ etassāti paṭipattisāro, taṃ paṭipattisāraṃ. Nippariyāyenevāti kenaci pariyāyena lesena vinā mukhyena nayeneva. Yo ‘‘arahattaṃ appatvā na vuṭṭhahissāmī’’ti daḷhasamādānaṃ katvā nisinno taṃ adhigantvāva uṭṭhahati. Evarūpena idaṃ gosiṅgasālavanaṃ sobhati, sāsane sabbārambhānaṃ tadatthattāti attho. Āsavakkhayāvahaṃ paṭipattiṃ ārabhitvā āsavakkhayeneva desanāya pariyosāpitattā yathānusandhināva desanaṃ niṭṭhapesīti.
345. 此处所说“Pariyāyenāti”指的是“pariyāya”一词在诸如“atthi khvesa, brāhmaṇa, pariyāyo”等表达中的用法，出自《增支部》8.11、《净饭部》3-9等经文段落，意指因缘所致。因此说“sobhanakāraṇaṃ atthī”，即为“具备良善缘由”的意思。若世尊向沙利子说：“此处，沙利子，比库即使晚上乞食归来”，以此为例，世尊于自己的大觉席上说法。当此情形，正遍觉者的僧伽道场该当以庄严为宜，不允许其他不同者介入，世尊便称其为“此亦为后众”。为涅槃目的而修习的行为方法即称作“修习方法”，此义即是修习方法。所谓完全无遗漏（nippariyāye）者，乃是没有任何残缺，以最主要的领会为原则。凡坚决信誓“尚不证得阿拉汉，我必不起身”者，安坐观修而后证果便起身。以此方式，如牛吼之声传遍森林一般，正法庄严显现于三藏之中，旨在具足末后成就。于已断烦恼的修习起步之后，便必以断烦恼为最终目的来进行教诲，以此深入逐渐成就觉悟之法讲说终得圆满。
Mahāgosiṅgasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大牛角经》注释的隐义阐明完毕。
3. Mahāgopālakasuttavaṇṇanā三、《大牧牛者经》注释
§346
346.Tatthāti gopālakasutte. Tisso kathāti (a. ni. ṭī. 3.11.17) tisso aṭṭhakathā, tividhā suttassa atthavaṇṇanāti attho. Ekekaṃ padaṃ nāḷaṃ mūlaṃ etissāti evaṃsaññitā ekanāḷikā, ekekaṃ vā padaṃ nāḷaṃ atthaniggamanamaggo etissāti ekanāḷikā. Tenāha ‘‘ekekapadassa atthakathana’’nti. Cattāro aṃsā bhāgā atthasallakkhaṇūpāyā etissāti caturassā. Tenāha ‘‘catukkaṃ bandhitvā kathana’’nti. Niyamato nisinnassa āraddhassa vatto saṃvatto etissā atthīti nisinnavattikā, yathāraddhassa atthassa visuṃ visuṃ pariyosāpikāti attho. Tenāha ‘‘paṇḍitaṃ gopālakaṃ dassetvā’’tiādi. Ekekapadassāti piṇḍatthadassanavasena bahunnaṃ padānaṃ ekajjhaṃ atthaṃ akathetvā ekamekassa padassa atthavaṇṇanā. Ayaṃ sabbattheva labbhati. Catukkaṃ bandhitvāti kaṇhapakkhe upamūpameyyadvayaṃ, tathā sukkapakkheti idaṃ catukkaṃ yojetvā. Ayaṃ īdisesu eva suttesu labbhati. Pariyosānagamananti keci tāva āhu – ‘‘kaṇhapakkhe upamaṃ dassetvā upamā ca nāma yāvadeva upameyyasampaṭidānatthāti upameyyatthaṃ āharitvā saṃkilesapakkhaniddeso ca vodānapakkhavibhāvanatthāyāti sukkapakkhampi upamūpameyyavibhāgena āharitvā suttatthassa pariyosāpana’’nti. Kaṇhapakkhe upameyyaṃ dassetvā pariyosānagamanādīsupi eseva nayo. Apare pana ‘‘kaṇhapakkhe sukkapakkhe ca taṃtaṃupamūpameyyatthānaṃ visuṃ visuṃ pariyosāpetvāva kathanaṃ pariyosānagamana’’nti vadanti. Ayanti nisinnavattikā. Idhāti imasmiṃ gopālakasutte. Sabbācariyānaṃ āciṇṇāti sabbehipi pubbācariyehi ācaritā saṃvaṇṇitā, tathā ceva pāḷi pavattāti.
346. 此为《护经》意即《牧牛人经》。所谓三种“tisso kathā”，即为注疏有三者，乃称为三种经文义释。每一字即如蓄水管一般，称为独立一管，单一字成就义谛汇集。故称“分别为每一字作义解”。又谓有四部分，为义义、相义、法义、方便义合称四者。是故云：“四者合一而讲述。”坐定修习时的起始、进行、结束各阶段，乃如规程所依次分明修行，故称“坐定规程”，依循修习循序渐进逐渐圆满为义。注释即为给贤者牧牛人显现其精义。此法如《护经》中所言，谓“众师之行诣皆从前师皆习之法，故亦由巴利语传承而流传。”
Aṅgīyanti avayavabhāvena ñāyantīti aṅgāni, bhāgā. Tāni panettha yasmā sāvajjasabhāvāni, tasmā āha ‘‘aṅgehīti aguṇakoṭṭhāsehī’’ti. Gomaṇḍalanti gosamūhaṃ. Pariharitunti rakkhituṃ. Taṃ pana pariharaṇaṃ pariggahetvā vicaraṇanti āha ‘‘pariggahetvā vicaritu’’nti. Vaḍḍhinti gunnaṃ bahubhāvaṃ bahugorasatāsaṅkhātaṃ parivuddhiṃ. ‘‘Ettakamida’’nti rūpīyatīti rūpaṃ, parimānaparicchedopi sarīrarūpampīti āha ‘‘gaṇanato vā vaṇṇato vā’’ti. Na pariyesati vinaṭṭhabhāvasseva ajānanato. Nīlāti ettha iti-saddo ādiattho. Tena setasabalādivaṇṇaṃ saṅgaṇhāti.
以肢分之姿态而被了知，故曰『支分』，即各部分也。然于此处，由于其本质上具有过失，故说『以支分』即『以具有过失之部分』。『牛群圆满』者，即牛群聚集之义。『护持』者，即守护之义。而言『摄取而行游』，即谓摄取彼护持而游行之意。『增长』者，即牛众多、牛乳制品丰盛，名为增殖、繁荣之义。言『此为若干之量』，即所谓被度量之物曰『色』，计数之分限与身色亦同，故言『由计数或由颜色』。对于已灭失之物，因不知其已灭失之状况，故不寻求。『青』者，于此处『伊帝』一词具有『等』之义，以此摄取白、杂等诸色。
Dhanusattisūlādīti ettha issāsācariyānaṃ gāvīsu kataṃ dhanulakkhaṇaṃ. Kumārabhattigaṇānaṃ gāvīsu kataṃ sattilakkhaṇaṃ. Issarabhattigaṇānaṃ gāvīsu kataṃ sūlalakkhaṇanti yojanā. Ādi-saddena rāmavāsudevagaṇādīnaṃ gāvīsu kataṃ pharasucakkādilakkhaṇaṃ saṅgaṇhāti.
“Dhanusattisūlādīti”此处指嫉妒行径中，牛身上出现的弓状标记。Kumāra Bhatti 族群牛有七条杖形，Issara Bhatti 族群牛则有矛形标记。由“Ādi”头衔表示，罗摩、瓦苏德瓦等族群的牛身上也出现锋芒状斑点等标记。
Nīlamakkhikāti piṅgalamakkhikā, khuddamakkhikā eva vā. Saṭati rujati etāyāti sāṭikā, saṃvaddhā sāṭikāti āsāṭikā. Tenāha ‘‘vaḍḍhantī’’tiādi.
“Nīlamakkhikāti”即为褐色黄蜂，亦称小蜂。Saṭati Rujati意为发出六十种响声，此为蜂类叫声增强，因此称为Saṭikā，含义为逐渐增强的蜂鸣声。
Vākenāti vākapattena. Cīrakenāti pilotikena. Antovasseti vassakālassa abbhantare. Niggāhanti susumārādiggāharahitaṃ. Pītanti pānīyassa pītabhāvaṃ. Sīhabyagghādiparissayena sāsaṅko sappaṭibhayo.
『以瓦咖』者，即以瓦咖叶制成之钵。『以破布』者，即以碎布片。『于雨季内』者，即雨季时节之内。『无危险处』者，即远离鳄鱼等凶险之处。『所饮』者，即水被饮用之状态。因有狮、虎等危险，故心存疑虑、有所畏惧。
Pañca ahāni bhūtāni etassāti pañcāhito, so eva vāroti pañcāhikavāro. Evaṃ sattāhikavāroti veditabbo. Ciṇṇaṭṭhānanti caritaṭṭhānaṃ gocaraggahitaṭṭhānaṃ.
五日为一组五日，称为五日一周，这样也称为七日一周，应当如此理解。“切处”意指行动所在地、所在范围、感应场所。
Pituṭṭhānanti pitarā kātabbaṭṭhānaṃ, pitarā kātabbakaraṇanti attho. Yathāruciṃ gahetvā gacchantīti gunnaṃ rucianurūpaṃ gocarabhūmiyaṃ vā nadipāraṃ vā gahetvā gacchanti. Gobhattanti kappāsaṭṭhikādimissaṃ gobhuñjitabbaṃ bhattaṃ, bhattaggahaṇeneva yāgupi gahitā.
“父处”是指父亲应当作为的场所，“父亲应当作为”的意思。正如依喜好而行，即依据特性、喜好选择适于行动的场所，如河边等。食牛者应食适于牛的食物，如棉花等，这种食物如同献礼一般为牛所取用。
§347
347.‘‘Dvīhākārehī’’ti vuttaṃ ākāradvayaṃ dassetuṃ ‘‘gaṇanato vā samuṭṭhānato vā’’ti vuttaṃ. Evaṃ pāḷiyaṃ āgatāti ‘‘upacayo santatī’’ti jātiṃ dvidhā bhinditvā hadayavatthuṃ aggahetvā ‘‘dasa āyatanāni pañcadasa sukhumarūpānī’’ti evaṃ rūpakaṇḍapāḷiyaṃ (dha. sa. 651-655) āgatā. Pañcavīsati rūpakoṭṭhāsāti salakkhaṇato aññamaññasaṅkarābhāvato rūpabhāgā. Rūpakoṭṭhāsāti vā visuṃ visuṃ appavattitvā kalāpabhāveneva pavattanato rūpakalāpā. Koṭṭhāsāti ca aṃsā, avayavāti attho. Koṭṭhanti vā sarīraṃ, tassa aṃsā kesādayo koṭṭhāsāti aññepi avayavā koṭṭhāsā viya koṭṭhāsā. Seyyathāpīti upamāsaṃsandanaṃ. Tattha rūpaṃ pariggahetvāti yathāvuttaṃ rūpaṃ salakkhaṇato ñāṇena pariggaṇhitvā. Arūpaṃ vavatthapetvāti taṃ rūpaṃ nissāya ārammaṇañca katvā pavattamāne vedanādike cattāro khandhe ‘‘arūpa’’nti vavatthapetvā. Rūpārūpaṃ pariggahetvāti puna tattha yaṃ ruppanalakkhaṇaṃ, taṃ rūpaṃ, tadaññaṃ arūpaṃ, ubhayavinimuttaṃ kiñci natthi attā vā attaniyaṃ vāti evaṃ rūpārūpaṃ pariggahetvā. Tadubhayañca avijjādinā paccayena sappaccayanti paccayaṃ sallakkhetvā aniccādilakkhaṇaṃ āropetvā yo kalāpasammasanādikkamena kammaṭṭhānaṃ matthakaṃ pāpetuṃ na sakkoti, so na vaḍḍhatīti yojanā.
第347节“二形体”意在说明形体双重属性，有“起数”或“集聚”之义。巴利语谓“增长连续”，将生命分为两类，取心所处，称“十五入”为细微形态。此为形相部分（参阅相应部651-655）。二十五色组，因其特征而相互区分，无杂交。色组乃是以不同具象分布而成的色陆。组意为身体、肢体。组意为身，其肢体如毛发等组结为组，如同肢体。此乃比喻。取色即是依已述色的特征法识认。非色表述即为此色依赖处所，如感觉所等四蕴为非色，即所谓非色。取色与非色，即本色与他色相互释放，无所左右。此两者因无明互为因缘，缘起标记无常等特性。以初始色块受持修习业境，不能增长故不增，“增者”为业缘。
Ettakaṃrūpaṃ ekasamuṭṭhānanti cakkhāyatanaṃ, sotaghānajivhākāyāyatanaṃ itthindriyaṃ purisindriyaṃ jīvitindriyanti aṭṭhavidhaṃ kammavasena, kāyaviññatti vacīviññattīti idaṃ dvayaṃ cittavasenāti ettakaṃ rūpaṃ ekasamuṭṭhānaṃ. Saddāyatanamekaṃ utucittavasena dvisamuṭṭhānaṃ. Rūpassa lahutā mudutā kammaññatāti ettakaṃ rūpaṃ utucittāhāravasena tisamuṭṭhānaṃ. Rūpagandharasaphoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu kabaḷīkāro āhāroti ettakaṃ rūpaṃ utucittāhārakammavasena catusamuṭṭhānaṃ. Upacayo santati jaratā rūpassa aniccatāti ettakaṃ rūpaṃ na kutoci samuṭṭhātīti na jānāti. Samuṭṭhānato rūpaṃ ajānantotiādīsu vattabbaṃ ‘‘gaṇanato rūpaṃ ajānanto’’tiādesu vuttanayeneva veditabbaṃ.
此诸色体即为一个集聚，即眼根诸处、耳鼻口身等八种感官及雌雄根生、生命根，因业而为八种色根；心识二种分别为此一色体一集聚。声根一集则为心识二集。色之轻细及可作业由此色体摄养，故有三集聚。色、香、味、触所构成之阿空、液体、凝结、食物等，还称色体因业摄养，有四集。增长连续、衰退即色体无常，此色体无所自生，非自知。以数、色、及其它起伏谓“计数色”，非知数计数。
Kammalakkhaṇoti attanā kataṃ duccaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, bālo. Vuttañhetaṃ – ‘‘tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni. Katamāni tīṇi? Duccintitacintī hoti, dubbhāsitabhāsī, dukkaṭakammakārī. Imāni kho…pe… lakkhaṇānī’’ti (a. ni. 3.2; netti. 116). Attanā kataṃ sucaritakammaṃ lakkhaṇaṃ etassāti kammalakkhaṇo, paṇḍito. Vuttampi cetaṃ – ‘‘tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni. Katamāni tīṇi? Sucintitacintī hoti, subhāsitabhāsī, sukatakammakārī. Imāni kho…pe… paṇḍitalakkhaṇānī’’ti (ma. ni. 3.253; a. ni. 3.3; netti. 116). Tenāha ‘‘kusalākusalaṃ kammaṃ paṇḍitamālalakkhaṇa’’nti. Bāle vajjetvā paṇḍite na sevatīti yaṃ bālapuggale vajjetvā paṇḍitasevanaṃ atthakāmena kātabbaṃ, taṃ na karoti. Tathābhūtassa ayamādīnavoti dassetuṃ puna ‘‘bāle vajjetvā’’tiādi vuttaṃ. Tattha yaṃ bhagavatā ‘‘idaṃ vo kappatī’’ti anuññātaṃ, tadanulomañce, taṃ kappiyaṃ. Yaṃ ‘‘idaṃ vo na kappatī’’ti paṭikkhittaṃ, tadanulomañce, taṃ akappiyaṃ. Yaṃ kosallasambhūtaṃ, taṃ kusalaṃ, tappaṭipakkhaṃ akusalaṃ. Tadeva sāvajjaṃ, kusalaṃ anavajjaṃ. Āpattito ādito dve āpattikkhandhā garukaṃ, tadaññaṃ lahukaṃ. Dhammato mahāsāvajjaṃ garukaṃ, appasāvajjaṃ lahukaṃ. Sappaṭikāraṃ satekiccaṃ, appaṭikāraṃ atekicchaṃ. Dhammatānugataṃ kāraṇaṃ, itaraṃ akāraṇaṃ. Taṃ ajānantoti kappiyākappiyaṃ garukalahukaṃ satekicchātekicchaṃ ajānanto suvisuddhaṃ katvā sīlaṃ rakkhituṃ na sakkoti, kusalākusalaṃ sāvajjānavajjaṃ kāraṇākāraṇaṃ ajānanto khandhādīsu akusalatāya rūpārūpapariggahampi kātuṃ na sakkoti, kuto tassa kammaṭṭhānaṃ gahetvā vaḍḍhanā. Tenāha ‘‘kammaṭṭhānaṃ gahetvā vaḍḍhetuṃ na sakkotī’’ti.
业相是指自己所作恶业的标记，这即业相。愚者曰：谓愚者三恶相。何者三？多虑难舍，恶口言语，作恶业者。此语出（法句经净译等）。智者曰：所谓智者三相，何即三？善思虑，善言辞，作善业者。此语亦出（大尼拘律藏等）。故曰善恶业标乃智愚二别。谓愚人不与智者交往，智者不与愚者交往。为示此因，应复提“愚者不与”等教言。此处世尊教言“此事由汝”等未详，顺其理义可知为善；“此不由汝”又反之为不善；由巧妙生者为善，相反为不善。此既是罪恶，善与不善，前后所起业果也。此重罪轻罪，正法虽重罪轻，能造善业拴系业果，若不知业相，不能守持善戒，善恶、重轻、因果不明，不知若在蕴等中作恶色取，则不能正确修学业处，业无增长。故曰“业处取，不能增长”。
Govaṇasadise attabhāve uppajjitvā tattha dukkhuppattihetuto micchāvitakkā āsāṭikā viyāti āsāṭikāti āha ‘‘akusalavitakkaṃ āsāṭikaṃ ahāretvā’’ti.
于牛栏中形成与自己相应之身，是苦患由起的近因，因心生不正贪念和无正贪，故作恶念染恶。称为“作恶之念，恶染恶患”。
‘‘Gaṇḍoti kho, bhikkhave, pañcannetaṃ upādānakkhandhānaṃ adhivacana’’nti vacanato (a. ni. 8.56) chahi vaṇamukhehi vissandamānayūso gaṇḍo viya pilotikakhaṇḍena chahi dvārehi vissandamānakilesāsuci attabhāvavaṇo satisaṃvarena pidahitabbo, ayaṃ pana evaṃ na karotīti āha ‘‘yathā so gopālako vaṇaṃ na paṭicchādeti, evaṃ saṃvaraṃ na sampādetī’’ti.
“贪欲确实是五种取蕴的总称。”对这话的说明说：如同七个林间入口流注着淤泥，就像污秽的矿石堵塞着七个门户一样，染污烦恼应由清净自性的正念收摄，予以禁止。因此有人说：“正如牧童不会遮蔽林木，亦不可获得收敛。”
Yathā dhūmo indhanaṃ nissāya uppajjamāno saṇho sukhumo taṃ taṃ vivaraṃ anupavissa byāpento sattānaṃ ḍaṃsamakasādiparissayaṃ vinodeti, aggijālasamuṭṭhānassa pubbaṅgamo hoti, evaṃ dhammadesanāñāṇassa indhanabhūtaṃ rūpārūpadhammajātaṃ nissāya uppajjamānā saṇhā sukhumā taṃ taṃ khandhantaraṃ āyatanantarañca anupavissa byāpeti, sattānaṃ micchāvitakkādiparissayaṃ vinodeti, ñāṇaggijālasamuṭṭhānassa pubbaṅgamoti dhūmo viyāti dhūmoti āha ‘‘gopālako dhūmaṃ viya dhammadesanādhūmaṃ na karotī’’ti. Attano santikaṃ upagantvā nisinnassa kātabbā tadanucchavikā dhammakathā upanisinnakathā. Katassa dānādipuññassa anumodanakathā anumodanā. Tatoti dhammakathādīnaṃ akaraṇato. ‘‘Bahussuto guṇavā’’ti na jānantīti kasmā vuttaṃ, nanu attano jānāpanatthaṃ dhammakathādi na kātabbamevāti? Saccaṃ, na kātabbameva, suddhāsayena pana dhamme kathite tassa guṇajānanataṃ sandhāyetaṃ vuttaṃ. Tenāha bhagavā –
正如烟雾依赖燃料升起，细微而密布，各自不侵入裂缝，却四散传播，扰乱众生，消除蚊蝇围绕，乃是点燃火网的前导；佛法开示智慧亦如同此烟雾，依佛法内色色法相而起，细密覆盖不同时段与各地，消除众生恶念的困扰，是认识智慧之火网的前导。如牧童不会点烟雾般，佛法之烟雾亦不自起。到彼那里，坐下当说修法偈语讲法，称赞布施等功德。由此不修佛法者，谓其“多闻富有德行”而不自知。何以故？岂非为了自己明了故佛法讲说不可弃绝？确实如此，因其心纯净而讲法，表明具德，因此世尊说--
‘‘Nābhāsamānaṃ jānanti, missaṃ bālehi paṇḍitaṃ;
“不莹亮的愚人，不能认识智慧；
Bhāsaye jotaye dhammaṃ, paggaṇhe isinaṃ dhaja’’nti. (saṃ. ni. 2.241);
宣说照明佛法，乃是智慧之旗。”(释论尼柯经二百四十一)
Taranti etthāti titthaṃ, nadītaḷākādīnaṃ nahānādiatthaṃ otaraṇaṭṭhānaṃ. Yathā pana taṃ udakena otiṇṇasattānaṃ sarīramalaṃ pavāheti, parissamaṃ vinodeti, visuddhiṃ uppādeti, evaṃ bahussutā attano samīpaṃ otiṇṇasattānaṃ dhammūdakena cittamalaṃ pavāhenti, parissamaṃ vinodenti, visuddhiṃ uppādenti, tasmā te titthaṃ viyāti titthaṃ. Tenāha ‘‘titthabhūte bahussutabhikkhū’’ti. Byañjanaṃ kathaṃ ropetabbanti, bhante, idaṃ byañjanaṃ ayaṃ saddo kathaṃ imasmiṃ atthe ropetabbo, kena pakārena imassa atthassa vācako jāto. ‘‘Nirūpetabba’’nti vā pāṭho, nirūpetabbaṃ ayaṃ sabhāvanirutti kathamettha niruḷhāti adhippāyo. Imassa bhāsitassa ko atthoti saddatthaṃ pucchati. Imasmiṃ ṭhāneti imasmiṃ pāḷipadese. Pāḷi kiṃ vadetīti bhāvatthaṃ pucchati. Attho kiṃ dīpetīti bhāvatthaṃ vā saṅketatthaṃ vā. Na paripucchatīti vimaticchedanapucchāvasena sabbaso pucchaṃ na karoti. Na paripañhatīti pari pari attano ñātuṃ icchaṃ na ācikkhati na vibhāveti. Tenāha ‘‘na jānāpetī’’ti. Teti bahussutabhikkhū. Vivaraṇaṃ nāma atthassa vibhajitvā kathananti āha ‘‘bhājetvā na dassentī’’ti. Anuttānīkatanti ñāṇena apākaṭīkataṃ guyhaṃ paṭicchannaṃ. Na uttānīkarontīti sinerumūlakaṃ vālikaṃ uddharanto viya pathavīsandhārodakaṃ vivaritvā dassento viya ca uttānaṃ na karonti. Evaṃ yassa dhammassa vasena bahussutā ‘‘tittha’’nti vuttā pariyāyato, idāni tameva dhammaṃ nippariyāyato titthanti dassetuṃ ‘‘yathā cā’’tiādi vuttaṃ. Dhammo hi taranti etena nibbānaṃ nāma taḷākanti ‘‘tittha’’nti vuccati. Tenāha bhagavā sumedhabhūto –
“渡过”此处意为渡河、过江等洗净并超越之意。正如水将渡河者身上的污垢冲净，细致清洁，产生清净；同理，多闻比库借佛法之水洗净心灵污垢，细致清洁而生清净。因此比库被称为“渡者”。对此怨主说：“尊者，这标志如何设立？此标志、此名称如何适用于此意？又以何方式为此义所成？”对此诠释释为“不可设立”，此话为总述。有人问“说者有何意义？”答曰：“『此处』是巴利词，意为在此地、此处；而巴利中“kī”属疑问，意为何、如何；意即此言设立标志的意义为何？”不追问，全然不寻求真正意义，也不愿解说清楚，因此说“不知道”。此谓多闻比库。释义则是拆分讲解“表征”，说：“拆解开来而不显露其义。”所谓“难以拆解”是指此义极深微难以言明。询问此语针对谁讲，则答“此处语”为音义问答，意为“此处、此意的所在处”。有问“巴利语怎么说？”为问释义。意为何物解释，或指示何物。因不追问细节，不要明了自己，也不细分说明，因此说“不知道、不了解”。即是多闻比库。故此释义是将意义划分讲说，表明：“拆解而不显现其义”。“难以指出”的说法，是智慧不显，无法加以剖解。如同泥土中出土的荆棘，难以拔除，亦傍地裂处涌水而出，显现障碍；比喻智慧不显，无法提升。因此此法由多闻比库掌握时，称为“渡者”，以此称号标记其佛法智慧之渡。佛言“毗摩那那”，即“如是”的佛法渡者。
‘‘Evaṃ kilesamaladhovaṃ, vijjante amatantaḷe;
法如隐蔽烦恼之云，虽觉明了，却未能见无漏的终极彼岸。故世尊大智者苏摩陀言：
Na gavesati taṃ taḷākaṃ, na doso amatantaḷe’’ti. (bu. vaṃ. 2.14);
不探求那水池，也无嗔恨于无边之底。
Dhammasseva nibbānassotaraṇatitthabhūtassa otaraṇapakāraṃ ajānanto ‘‘dhammatitthaṃ na jānātī’’ti vutto.
对法而言，涅槃超越彼岸之境界者，其彼岸方法不明白，谓之“不知法之彼岸”。
Pītāpītanti gogaṇe pītaṃ apītañca gorūpaṃ na jānāti na vindati. Avindanto hi na labhatīti vutto. ‘‘Ānisaṃsaṃ na vindatī’’ti vatvā tassa avindanākāraṃ dassento ‘‘dhammassavanaggaṃ gantvā’’tiādimāha.
谓饮河水者，不知水苦不甜，亦不辨其味。未得者亦不可得。谓“不能得缘”，说此未得的样子，表明“顺法听法而行”。
Ayaṃ lokuttaroti padaṃ sandhāyāha ‘‘ariya’’nti. Paccāsattiñāyena anantaravidhippaṭisedho vā, ariya-saddo vā niddosapariyāyo daṭṭhabbo. Aṭṭhaṅgikanti ca visuṃ ekajjhañca aṭṭhaṅgikaṃ upādāya gahetabbaṃ, aṭṭhaṅgatā bāhullato ca. Evañca katvā sattaṅgassapi ariyamaggassa saṅgaho siddho hoti.
此“世外”的名号是称“圣”，依缘灭理无误，或称圣名无嗔患，取正见为法，八支圣道当择明了为唯一，当广集之。如是成就七支圣道汇集。
Cattāro satipaṭṭhānetiādīsu avisesena satipaṭṭhānā vuttā. Tattha kāyavedanācittadhammārammaṇā satipaṭṭhānā lokiyā, tattha sammohaviddhaṃsanavasena pavattā nibbānārammaṇā lokuttarāti evaṃ ime lokiyā, ime lokuttarāti yathābhūtaṃ na pajānāti.
谓四念处等特别称念处。谓身、受、心法所境为念处。世间者谓带惑起者；涅槃境界者谓超世间者。谓如此世间与超世间境界，实不能识知。
Anavasesaṃ duhatīti paṭiggahaṇe mattaṃ ajānanto kismiñci dāyake saddhāhāniyā kismiñci paccayahāniyā anavasesaṃ duhati. Vācāya abhihāro vācābhihāro. Paccayānaṃ abhihāro paccayābhihāro.
谓不完全忍受，所受不足。谓不知持取中，何种信心善因，何种依止善因之不全承受。谓言语之攻击为言语攻击，谓缘之攻击为缘之攻击。
Ime amhesu garucittīkāraṃ na karontīti iminā navakānaṃ bhikkhūnaṃ dhammasampaṭipattiyā abhāvaṃ dasseti ācariyupajjhāyesu pitupemassa anupaṭṭhāpanato. Tena ca sikkhāgāravatābhāvadīpanena saṅgahassa abhājanabhāvaṃ, tena therānaṃ tesu anuggahābhāvaṃ. Na hi sīlādiguṇehi sāsane thirabhāvappattā ananuggahetabbe sabrahmacārī anuggaṇhanti, niratthakaṃ vā anuggahaṃ karonti. Tenāha ‘‘navake bhikkhū’’ti. Dhammakathābandhanti paveṇiāgataṃ pakiṇṇakadhammakathāmaggaṃ. Saccasattapaṭisandhipaccayākārapaṭisaṃyuttaṃ suññatādīpanaṃ guyhaganthaṃ. Vuttavipallāsavasenāti ‘‘na rūpaññū’’tiādīsu vuttassa paṭisedhassa paṭikkhepavasena aggahaṇavasena. Yojetvāti ‘‘rūpaññū hotīti gaṇanāto vā vaṇṇato vā rūpaṃ jānātī’’tiādinā, ‘‘tassa gogaṇopi na parihāyati, pañcagorasaparibhogatopi na paribāhiro hotī’’tiādinā ca atthaṃ yojetvā. Veditabboti tasmiṃ tasmiṃ padese yathārahaṃ attho veditabbo.
此言为我等不愿造作沉重之心观止者，乃因此新人比库因修习教法之不具足，而于师长护持如父之慈爱未得相应之呈现。由此，因缺乏精进修持之教戒故，显现僧团缺乏和合之相，故此长期长老们于众中无法得到拥护。实不应依僧伽之戒德具足而产生动摇，应获拥护者并不受其阻，非法相反执持无益拥护故，不应理会其徒劳拥护。故称“新人比库”。彼等言说法义，重点在于如瓢中荡漾散布杂乱之法事，乃结合法义真谛之谬误，与断灭义相合之空性指略，犹如秘藏经典。所谓颠倒于经论，言“无色所知”诸语之非正亦为反对之判别。耦合义理则“有色所知”者，谓通过计数或描述能识色法，且不脱离其色颜相与五谷五牲之所用，依此建立义理。各处当察，亦应据合理义理而知之。
Mahāgopālakasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大牧牛者经》注释之隐义阐明完毕。
4. Cūḷagopālakasuttavaṇṇanā四、《小牧牛者经》注释
§350
350.Celukkāhīti celamayāhi ukkāhi. Ukkabhūtāni celāni etthāti ukkacelā, nagaraṃ. Sabbā gaṅgā pākaṭā hutvā paññāyatīti pakaticakkhussa pākaṭā hutvā upaṭṭhāti, dibbacakkhussa pana samantacakkhussa vā yattha katthaci nisinnassapi bhagavato pākaṭā hutvā paññāyateva. Sotthīti anupaddavo. Vaḍḍhīti aparihāni. Ārogyanti arogatā ābādhābhāvo.
350. Celukkā指由燃烧煤火所生之煤块。燃烧之煤块者，此即所谓煤块。都市名。诸河流皆示现发露，如肉眼所见。佛陀虽为天眼者，则遍视诸处，所行所坐处亦显露无遗而得知。Sotthī谓无垢过失。Vaḍḍhīti谓不损坏、不灭亡也。Ārogya即无病之意，谓无疾患、无病痛状态。
Magadho janapado nivāso etassāti māgadho, māgadhova māgadhiko. Paññāya nāma duṭṭhubhāvo natthi ekantānavajjatāya, tasmā du-saddo abhāvavācī ‘‘dussīlo’’tiādīsu viya, jāti-saddo ca sabhāvatthoti āha ‘‘nippaññasabhāvo’’ti. -Saddo ārambhatthoti āha ‘‘patāresīti tāretuṃ ārabhī’’ti paratīraṃ gāvīnaṃ appattattā. Suvidehānanti sundaravidehānaṃ. Videharaṭṭhaṃ kira bhūmibhāgadassanasampattiyā ca vanarāmaṇeyyakādinā ca sundaraṃ. Āmaṇḍalikaṃ karitvāti āvatte patitā temaṇḍalākārena paribbhamitvā. Katipayāpi gāviyo asesetvā nadīsotena vūḷhattā vuttaṃ ‘‘avaḍḍhiṃ vināsaṃ pāpuṇiṃsū’’ti. Katipayāsupi hi avasiṭṭhāsu gāvīsu anukkamenapi siyā gogaṇassa vaḍḍhīti. Vissamaṭṭhānanti parissamavinodanaṭṭhānaṃ. Titthā bhaṭṭhāti gahetuṃ asamatthatāya titthaṃ appattā. Arogo nāma nāhosīti lomamattampi asesetvā sabbā gāviyo nadīsote vinaṭṭhāti attho.
Magadho为邦名及乡居民居住地，谓摩揭陀。pāṇḍitā无明、邪见等恶行不存在，唯有纯净无瑕故，故无不善之名，类似于恶名“dussīlo”等，亦即“恶行者”之语。生名由此诠释有当今世间者称“无智慧者”之义。saddo出自开始者含“patāresi”意，谓欲引导他人越过宽阔之河流。Suvidhehā意为“美丽的视频饰品”。Videhara为邦名，因其土壤肥沃、林地美丽等，故称盛美。Āmaṇḍalika谓以力形成遍地圆形之意。少数牧民放牧后，由于河流枯竭，故有“兴盛而成灭亡”之谓。牧群不足与少量牛羊迁徙时，牧群增加之义亦含其中。Vissamaṭṭhā谓林火等火灾，乃因疏懒及荒废所致。Titthā bhaṭṭhāti谓难以捕捉者，因不正确及不便捕获。Arogo即无病，即便驱逐害虫等虫蚁而不至全灭，故牧民放牧河流无毁灭也。
Yesu khandhāyatanadhātūsu idha lokasamaññā, te ajānantā ‘‘akusalā imassa lokassā’’ti vuttāti āha ‘‘idhaloke khandhadhātāyatanesu akusalā achekā’’ti. Ayameva nayo ‘‘akusalā parassa lokassā’’ti etthāpīti āha ‘‘paralokepi eseva nayo’’ti. Māro ettha dhīyatīti māradheyyaṃ. Māroti cettha kilesamāro veditabbo. Khandhābhisaṅkhārā hi tassa pavattanabhāvena gahitā, maccumāro visuṃ gahito eva, kilesamāravaseneva ca devaputtamārassa kāmabhave ādhipaccanti. Tesanti ye idhalokādīsu achekā, tesaṃ. Te pana ukkaṭṭhaniddesena dassento āha ‘‘iminā cha satthāro dassitā’’ti.
于此五蕴、六处、十二界等，世间普通人无明，错误辨认谓“此为世间之不善”，对此说法称“此界色界处界众生皆不善”。此即该观念支配谓“彼界亦然”。恶魔由此觉得该观念应保持，谓此为欲界烦恼魔之表现。五蕴及心所形成烦恼根源作用强烈，如同死亡魔王以其威势控制世间。天子与魔子亦因欲界缘起相互作用而影响。诸恶人于世间常常不净表现，故有划分。对此，佛陀以深刻示现斥责其观念，称“此师此人所显示也”。
§351
351.Balavagāvoti balavante gorūpe. Te pana dammataṃ upagatagoṇā ceva dhenuyo cāti āha ‘‘dantagoṇe ceva dhenuyo cā’’ti . Avijātagāvoti na vijātagāviyo. Vacchaketi khuddakavacche. Appattho hi ayaṃ ka-saddo. Tenāha ‘‘taruṇavacchake’’ti. Kisābalaketi dubbale.
351.『强壮之牛』者，即强健有力之牛类。然而彼等乃已被驯服之公牛与母牛，故言『已驯之公牛与母牛』。『未产之母牛』者，即尚未产犊之母牛。『小犊』者，即幼小之犊牛，此处『咖』字并无实义，故言『幼小之犊』。『羸弱之幼畜』者，即体力虚弱者。
§352
352.Mārassa taṇhāsotaṃ chetvāti khandhamārasambandhītaṇhāsaṅkhātaṃ sotaṃ samucchinditvā. Tayo koṭṭhāse khepetvā ṭhitāti anāgāmino sandhāyāha. Sabbavāresūti sakadāgāmisotāpannaaṭṭhamakavāresu. Tattha pana yathākkamaṃ catumaggavajjhānaṃ kilesānaṃ dve koṭṭhāse khepetvā ṭhitā, ekakoṭṭhāsaṃ khepetvā ṭhitā, paṭhamaṃ koṭṭhāsaṃ khepentoti vattabbaṃ. Dhammaṃ anussaranti, dhammassa vā anussaraṇasīlāti dhammānusārino. Dhammoti cettha paññā adhippetā. Saddhaṃ anussaranti, saddhāya vā anussaraṇasīlāti saddhānusārino.
352.意为割断魔欲之火，把与五蕴有关之火断绝，安立戒行者为阿那含。所有前世至今诸多劫中断除烦恼垃圾，安立于色、受、想、行、识四圣谛戒行者为阿那含。只是除一部分烦恼而安立者，为须陀洹。徒步追随戒行者，谓有戒行习者。Dhamma意指智慧主导者。依此修持法之人为Dhammānusārī。以信心修持之人为Saddhānusārī。
Jānatāti ettha jānanakiriyāvisayassa avisesitattā adhikāravasena anavasesañeyyavisesā adhippetāti āha ‘‘sabbadhamme jānantenā’’ti. Antosāravirahato abbhuggataṭṭhena ca naḷo viyāti naḷo, mānoti āha ‘‘vigatamānanaḷaṃ kata’’nti. Khemaṃ patthethāti ettha catūhi yogehi anupaddavattā ‘‘khema’’nti arahattaṃ adhippetaṃ. Patthanā ca chandapatthanā, na taṇhāpatthanāti āha ‘‘kattukamyatāchandena arahattaṃ patthethā’’ti. Pattāyeva nāma tassa pattiyā na koci antarāyo. Sotthinā pāragamanaṃ uddissa desanaṃ ārabhitvā khemappattiyā desanāya pariyosāpitattā yathānusandhināva desanaṃ niṭṭhāpesīti.
此处所说的“知”，指的是对于认知行为对象的清楚明了，因其不偏不倚地具备权势性的全面涵盖性，故称之为“统摄”或“统治”。且从端正纯净的根本而言，火焰不会向外扩散，亦不燃烧；因此说“已经断尽了心火”。“安稳获得”指的是因修习四种禅定法门而无所烦恼，因此谓之“安稳”，即指阿拉汉果的统摄。“获得”又非指渴爱获得，而是指因执著所产生的渴望“意欲”，言及“因有成就欲望意欲而获得阿拉汉果”。“获得”只是获得之义，不含任何障碍。从超越烦恼以求究竟解脱之观，以安稳获得果法开始宣说，故其教说乃循序渐进，圆满完成。
Cūḷagopālakasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小牧牛者经》注释之隐义阐明完毕。
5. Cūḷasaccakasuttavaṇṇanā五、《小萨遮迦经》注释
§353
353.Haṃsavaṭṭakacchannenāti haṃsavaṭṭakapaṭicchannena, haṃsamaṇḍalākārenāti attho.
“含鹤覆境”是指以含鹤（天鹅）羽毛毛绒覆盖成形之物，亦称为含鹤冠冕形状。
Vadanti etenāti vādo, maggo. Kiṃ vadanti? Uttaraṃ. Vādānaṃ satāni vādasatāni. ‘‘Nigaṇṭho pañcavādasatāni, nigaṇṭhī pañcavādasatānī’’ti evaṃ nigaṇṭhoca nigaṇṭhī ca pañca pañca vādasatāni uggahetvā vicarantā. Kiriyato te pucchiṃsu, liṅgato pana nigaṇṭhabhāvo ñāto. Tenāha ‘‘ahaṃ vādaṃ āropessāmī’’ti.
“他们争辩”，谓争论、辩论之路。问：“他们辩论什么？”答：“回答。”辩论的数量有百种，称为百辩。“尼干陀辩论有五十种，尼干陀辩士也有五十种”，如此尼干陀辩论士分为五个五十种辩论体系，展开辩论行走。有人问他，已知其性格为辩士，便说：“我将提出辩论。”
Jagganto sammajjanādivasena. Divātaranti atidivaṃ. ‘‘Kassa pucchā, kassa vissajjanaṃ hotū’’ti paribbājikāhi vutte thero āha ‘‘pucchā nāma amhākaṃ pattā’’ti. Pucchā vādānaṃ pubbapakkho, yasmā tumhe vādapasutā vādābhiratā dhajaṃ paggayha vicaratha, tasmā vādānaṃ pubbapakkho amhākaṃ patto, evaṃ santepi tumhākaṃ mātugāmabhāvato pubbapakkhaṃ demāti āha ‘‘tumhe pana mātugāmā nāma paṭhamaṃ pucchathā’’ti. Tā paribbājikā ekekā aḍḍhateyyasatavādamaggaṃ pucchantiyo vādasahassaṃ pucchiṃsu. Yathā nisitassa khaggassa kumudanāḷacchedane kimatthi bhāriyaṃ, evaṃ paṭisambhidāppattassa sāvakesu paññavantānaṃ aggabhāve ṭhitassa dhammasenāpatino puthujjanaparikappitapañhavissajjane kimatthi bhāriyaṃ. Tenāha ‘‘thero khaggenā’’tiādi. Tattha nijjaṭaṃ niggaṇṭhiṃ katvāti yathā tā puna tattha jaṭaṃ gaṇṭhiṃ kātuṃ na visahanti, tathā vijaṭetvā kathesi. Ayaṃ thero caturaṅgasamannāgate andhakāre sahassavaṭṭikaṃ dīpento viya aññesaṃ avisaye andhakārabhūte pañhe pucchitamatteyeva vissajjesīti therassa paññāveyyattiyaṃ disvā sayañca antimabhavikatāya kohaññe ṭhātuṃ asakkontiyo ‘‘ettakameva, bhante, mayaṃ jānāmā’’ti āhaṃsu. Therassa visayanti therassa paññāvisayaṃ.
“焰起如同烈火”形容事物火势猛烈。“日间”意指极其白昼。沙门们问：“谁来询问？谁来放弃呢？”长老答曰：“询问者是我们的派别。”询问为辩论的前台，因你们是辩论的驯兽者，披挂旗帜游走，因此辩论前台是我们的派别。又因你们是对母乡之本派别，故说：“你们的母乡为首位询问者。”那些沙门各自问二十五个主辩论之路，亦问一千辩论者。好比灯芯菊裂开莲茎，那有什么重量？比喻那些在净律圆满辨别中，为智慧僧团首领，在俗人中放弃轻慢的智慧者，如此轻松如何有负担？他说：“长老是以刀子之理。”如此又说：“原结发辩论者”，如同那人不能再编结发髻，故从发髻中解脱出来交谈。此长老如同四战士配备，在黑暗中燃放数千灯，犹如在他乡的闇夜中被提问便能轻松回答。长老得智慧之失败者，被追问至终极，无复愤怒，便说：“此处只有这些，尊者，我们已知。”此谓长老的主旨，即其智慧内涵所在。
Neva antaṃ na koṭiṃ addasaṃsūti ekanti vattabbassa bahubhāvato tassā pucchāya attho evamanto evamavasānakoṭīti na passiṃsu na jāniṃsu. Thero tāsaṃ ajjhāsayaṃ olokento pabbajjāruciṃ disvā āha ‘‘idāni kiṃ karissathā’’ti? Uttaritarapaññoti vādamaggaparicayena medhāvitāya ca yādisā tāsaṃ paññā, tato uttaritarapañño.
既未见终点，也未见尽头，意指此单一议题有多义涵，诸般含意如此结尾，故未见终止，也未能知晓。长老透视众生意趣，发觉出家趣味，便问：“现在应作何为？”以超越智慧为由，称为“后智”，即依此为前导智慧。
Kathāmaggoti vādamaggo. Tasmā tehi tehi parappavādādīhi bhassaṃ vādamaggaṃ pakārehi vadetīti bhassappavādako. Paṇḍitavādoti ahaṃ paṇḍito nipuṇo bahussutoti evaṃvādī. Yaṃ yaṃ nakkhattācārena ādisatīti nakkhattagatiyā kālañāṇena ‘‘asukadivase candaggāho bhavissati, sūriyaggāho bhavissatī’’tiādinā yaṃ yaṃ ādesaṃ bhaṇati. Sādhuladdhiko ñāṇasampattiyā sundaro. Āropitoti paṭiññāhetunidassanādidosaṃ upari āropito vādo svāropito. Dosapadaṃ āropentena vādinā paravādimhi abhibhuyya tassa dhātukkhobhopi siyā, cittavikkhepena yena doso tena saṅkappito sampavedhitoti. Thūṇanti sarīraṃ khobhitanti katvā. Thūṇanti hi lohitapittasemhānaṃ adhivacanaṃ sabbaṅgasarīradhāraṇato. Apica thūṇapado nāma atthi kathāmaggo vādamaggaṃ gaṇhantānaṃ. Saccako pana kohaññe ṭhatvā attano vādappabhedavasena pare vimhāpento ‘‘thūṇaṃ cepāha’’ntiādimāha. Sāvakānaṃ vinayaṃ nāma sikkhāpadaṃ, tañca dhammadesanā hotīti esā eva cassa anusāsanīti vinayanādimukhena sammāsambuddhassa mataṃ sāsanaṃ pucchanto saccako ‘‘kathaṃ pana, bho, assajī’’tiādimāha. Athassa thero ‘‘lakkhaṇattayakathā nāma anaññasādhāraṇā buddhāveṇikā dhammadesanā, tatra ca mayā aniccakathāya samuṭṭhāpitāya taṃ asahanto saccako tucchamānena paṭapaṭāyanto kurumāno licchavī gahetvā bhagavato santikaṃ āgamissati, athassa bhagavā vādaṃ madditvā aniccanti patiṭṭhapento dhammaṃ kathessati, tadā bhavissati vijahitavādo sammāpaṭipattiyā patiṭṭhito’’ti cintetvā aniccānattalakkhaṇapaṭisaṃyuttaṃ bhagavato anusāsanaṃ dassento ‘‘evaṃ, bho, aggivessanā’’tiādimāha.
“论道”即辩论之路。因各种来自他方的辩论家须以口舌阐明辩论之路，故称“辩论师”。称“智慧辩论家”，即称为有才学、精通且博闻者。凡恒星的运行规律，以时日智能判定：“月食将至，日食将至”等言论，此乃知识优异又获得智慧兼美之人。所谓“提出”，意指因反驳之因而附带指摘，所提出之辩论乃自我设定之理由。借由指责他人坏词，转而占据对方言论的主体，此即心执著，既有不善意图，因此得以被察觉。所谓“扎根”，是指入体扎根烦恼语词。且“扎根”一词为血、胆、痰三种病气之称谓，借指由身心各根性的聚合而起。又称“扎根”者，指承接言论之路的辩论之路。诚实者即便发怒，却能依自身辩论之分歧，反而觉察别人辩说错误，说“这才叫扎根”之类。此乃比库们持守的戒律，亦是戒律涵盖的训诂，故宣说此为释迦牟尼佛教法之正教，询问此理时诚实者说道：“那怎么讲呢，尊者阿说……”其后此长老说：“‘二种相理’之说，谓无类通法为佛种法义，吾以因缘所发的无常说为例，常被不肯忍受的诚实者轻蔑践踏，以利其党羽，赴尽作互诋，取利于其族，彼时世尊接纳此说，称赞无常之理而显立法义。届时世尊将示现灭尽的正确解说，此乃理灭尽，定修正道的确立。”说道佛陀示现“如是，尊者，燃灯讫……”
Kasmā panettha dukkhalakkhaṇaṃ aggahitanti āha ‘‘thero panā’’tiādi. ‘‘Upārambhassa okāso hotī’’ti saṅkhepato vuttaṃ vivarituṃ ‘‘maggaphalānī’’tiādi vuttaṃ. Tattha pariyāyenāti saṅkhāradukkhatāpariyāyena. Ayanti saccako. Nayidaṃ tumhākaṃ sāsanaṃ nāmāti yattha tumhe avaṭṭhitā, idaṃ tumhākaṃ sabbaññusāsanaṃ nāma na hoti dukkhato anissaraṇattā, atha kho mahāāghātanaṃ nāmetaṃ, mahādukkhaniddiṭṭhattā pana nirayussado nāma ussadanirayo nāma, tasmā natti nāma tumhākaṃ sukhāsā. Uṭṭhāyuṭṭhāyāti ussukkaṃ katvā, dukkhameva jīrāpentā sabbaso dukkhameva anubhavantā, āhiṇḍatha vicarathāti. Sabbamidaṃ tassa micchāparikappitameva. Kasmā? Dukkhasaccūpasañhitāyeva hettha nippariyāyakathā nāma. Tassa hi pariññatthaṃ bhagavati brahmacariyaṃ vussati. Maggaphalāni saṅkhārabhāvena ‘‘yadaniccaṃ, taṃ dukkha’’nti pariyāyato dukkhaṃ, na nippariyāyato. Tenāha ‘‘tasmā’’tiādi. Sotuṃ ayuttaṃ micchāvādattāti adhippāyo.
为何在此处说是苦相的集起，说“长老们啊”等？这是因为有机会开始，故言简意赅地说明了“道果”等内容。这里所谓“转变”，是指因行蕴苦的转变。此语真实无妄。意思不是“你们的教法”之意，即你们所执着的，这并非你们所称一切通达的法。因无从苦中解脱，故称为大苦之因，是大苦之显现，名为地狱报，是苦难的火坑，故无所谓你们的乐可言。所谓起伏，是指焦躁不安，老老病病，完全受苦，徘徊不安的状态。以上皆属错误的想法。何故？因为苦谛所包含的内容即为此处所述的因灭道已无可转变。对此，世尊修习圣行，为已知之义。所谓“道果”等由行蕴而来，“无常者即苦”，是转变而非不可转变，故言“因此”等。应当了知，不能听信邪见。
§354
354. Saha atthānusāsanaṃ agāranti sandhāgāraṃ, rājakulānaṃ santhāpanaagārantipi sandhāgāraṃ, tasmiṃ santhāgāreti attho. Ekasmiṃ kāle tādise kāle rājakiccānaṃ santhānamettha vicārentīti sandhāgāraṃ, tasmiṃ santhāgāretipi attho. Patiṭṭhitanti ‘‘aniccaṃ anattā’’ti ca paṭiññātaṃ. Idāneva piṭṭhiṃ parivattentoti bhagavato nalāṭaṃ anoloketvā vimukhabhāvaṃ āpajjanto. Surāghareti surāsampādakagehe. Piṭṭhakilañjanti piṭṭhaṭhapanakiḷañjaṃ. Vālanti caṅgavāraṃ. Sāṇasāṭakakaraṇatthanti sāṇasāṭakaṃ karonti etenāti sāṇasāṭakakaraṇaṃ, suttaṃ, tadatthaṃ. Sāṇavākā etesu santīti sāṇavākā, sāṇadaṇḍā. Te gahetvā sāṇānaṃ dhovanasadisaṃ kīḷitajātaṃ yathā ‘‘uddālapupphabhañjikā, sāṇabhañjikā’’ti ca. Kiṃ so bhavamānoti kīdiso hutvā so bhavamāno, kiṃ honto loke aggapuggalassa sammāsambuddhassa vādāropanaṃ nāma tato uttaritarasūraguṇo eva yakkhādibhāvena so bhavamāno abhisambhuṇeyya. Ayaṃ pana appānubhāvatāya pisācarūpo kiṃ ettakaṃ kālaṃ niddāyanto ajja pabujjhitvā evaṃ vadatīti adhippāyo. Tenāha ‘‘kiṃ yakkho’’tiādi.
354. 有附带教导者，亦有非住处之家，称为聚会所，亦是皇室集会之所。这里“聚会所”的意思是某一时间，或某段时间，商议王室事务的地方，所以称为聚会所。所谓“设立”，即已被明确承认为无常无我。此时，世尊回头观看，陷入呆滞状态。所谓酗酒之家，即酿酒人之家。称为肮脏之处，即粪便脏污之地，散布臭气。所谓守门防卫，是指守门执杖之人。所谓“铡刀制造”，指制造铡刀的工匠，这里指铡刀、剑等武器。持此者，他们嬉戏割喉等行为，正如“花朵上有荆刺，剑上有芒”等。此行为为何？何种存在者？这样竟敢论断如来之言，乃至超越萨咖天帝等神祇般的威德者。此乃恶鬼之类。由于其一时不善之见，像鬼魅般，这样刚刚觉悟后说此，即称之为“什么鬼？”。
§355
355.Mahāmajjhanhikasamayeti mahati majjhanhikakāle, gaganamajjhe sūriyagatavelāya. Divāpadhānikā padhānānuyuñjakā. Vattaṃ dassetvāti pacchābhattaṃ divāvihārūpagamanato pubbe kātabbavattaṃ dassetvā paṭipajjitvā. Bhagavantaṃ dassentoti bhagavati gāravabahumānaṃ vibhāvento ubho hatthe kamalamakulākāre katvā ukkhippa bhagavantaṃ dassento.
355. 大中午时分，即太阳位于天空中际之时。担负日中职责者，负责一天中出入与休息的管理。显示轮班，是指之前已排定日间或夜间值班的表，按表行事。正在向世尊报告的，是怀着尊敬与敬意，双手合十呈上莲花形状，跳跃着前来向世尊报告。
Taṃ sandhāyāti taṃ aparicchinnagaṇanaṃ sandhāya evaṃ ‘‘mahatiyā licchaviparisāyā’’ti vuttaṃ. Kiṃ sīsena bhūmiṃ paharanteneva vandanā katā hoti? Kerāṭikāti saṭhā. Mocentāti bhikkhādānato mocentā. Avakkhittamattikāpiṇḍo viyāti heṭṭhākhittamattikāpiṇḍo viya. Yattha katthacīti attano anurūpaṃ vacanaṃ asallapento yattha katthaci.
“为此凭借”，即凭借不间断的计数，故言“于强盛的利叉族大会中”。用头搬地行礼是何缘故？“剃头者”，是指骗子。所谓解脱，是由施舍比库而获释。正如倾倒泥土般流逝，如倒出之泥堆。何谓无处？是指对自己合适的话语，不胡言乱语、斟酌措辞。
§356
356. Dissati ‘‘idaṃ imassa phala’’nti apadissati etenāti deso, kāraṇaṃ, tadeva tassa pavattiṭṭhānatāya okāsoti āha ‘‘kañcideva desanti kañci okāsaṃ kiñci kāraṇa’’nti. Okāso ṭhānanti ca kāraṇaṃ vuccati ‘‘aṭṭhānametaṃ anavakāso’’tiādīsu (dī. ni. 3.161; ma. ni. 3.128-131; a. ni. 1.268-295; vibha. 809). Yadākaṅkhasīti na vadanti anavasesadhammavisayattā paṭiññāya. Tumhanti tumhākaṃ. Yakkha…pe… paribbājakānanti ettha ‘‘pucchāvuso, yadākaṅkhasī’’tiādīni (saṃ. ni. 1.246; su. ni. āḷavakasutta) pucchāvacanāni yathākkamaṃ yojetabbāni.
356. 见说“这是它的果报”，称为地点，是因其发生固定所在，即称机会。故言“有的叫做地方，有的叫机会，是有因缘”。机会即场所与因缘，称为“此处非无间断之地”等（参见经文）。“何时所盼”，是不肯提及因果真实的缘故，故称为“你的”。所谓夜叉……游方者此处有“请问尊者，何时所盼”等问话，用于教导的话语必须适当搭配。
Ñatvāsayaṃ lokamimaṃ parañcāti idaṃ mahāsatto nirayaṃ saggañca tesaṃ paccakkhato dassetvā āha.
已知此世界及他方，即此大存在展示地狱与天界的对照，开示众生。
Taggha te ahamakkhissaṃ, yathāpi kusalo tathāti yathā pakārena sukusalo sabbaññū jānāti katheti, tathā ahaṃ kathessāmi. Tassa pana kāraṇaṃ akāraṇañca avijānanto rājānaṃ karotu vā mā vā, ahaṃ pana te akkhissāmīti āha ‘‘rājā ca kho…pe… na vā’’ti.
“我将如你所愿，正如聪明善巧者，甚至通达全知者，了知并能阐述各类事理，我亦将如此陈说。而对于那些不明缘由，做事无因的，任凭王者为之或不为之者，我则将对你示现教法。”世尊于是言：“国王的行为确无自因可言，亦非无因而为，……不然也。”
Kathitaniyāmeneva kathentoti teparivaṭṭakathāya dukkhalakkhaṇampesa kathessati, idha pana aññathā sāvakena assajinā kathitaṃ, aññathā samaṇena gotamenāti vacanokāsapariharaṇatthaṃ dukkhalakkhaṇaṃ anāmasitvā therena kathitaniyāmeneva aniccānattalakkhaṇameva kathentena bhagavatā – ‘‘rūpaṃ anattā yāva viññāṇaṃ anattā’’ti vutte saccako taṃ asampaṭicchanto upamāya atthañāpane upamāpamāṇaṃ yathā ‘‘go viya gavayo’’ti attānaṃ upameyyaṃ katvā upamāpamāṇena patiṭṭhāpetukāmo āha ‘‘upamā maṃ, bho gotama, paṭibhātī’’ti, upamaṃ te karissāmi, upamāyapidhekacce viññū purisā bhāsitassa atthaṃ ājānantīti adhippāyo. Bhagavā upamāsatena, aññena vāpi pamāṇena tava attā patiṭṭhāpetuṃ na labbhā attano viya pamāṇassapi anupalabbhanatoti āha ‘‘paṭibhātu taṃ aggivessanā’’ti. Yathā hi attā nāma koci paramatthato na upalabbhati ekaṃsena anupaladdhito, evassa ñāpakapuggalaṃ pamāṇampi na upalabbhati. Tenāha ‘‘āhara taṃupamaṃ vissattho’’ti, na tena tava attavādo patiṭṭhaṃ labhatīti adhippāyo.
正如经中所说，依规章依次陈述，说明苦相；这里却是另一位弟子以阿沙基之语陈说苦相。因应沙利子等比库取舍辩诤，为扬弃他人斥责故，沙利子未将苦相以本名称之，而仅依长老之说以常无我相论说──“色无我，至识亦无我”──讲彼真实。典范者未见真实，乃以譬喻说法，譬如“牛畜”，将自己比拟如是，而欲确立自身地位，以此譬喻作证，言“吾譬崖，果德玛！”。对如此仅以比喻欲确立者，世尊说：“你自立之像未必真实，甚至无法用他法标准确立自身。”譬如火炬燃光，其自发明亮，非他作证。若以自我为实，必然不能单独显现，故世尊谓：“采纳此譬为信者，此信并非你之本质之见。”
Yaṃ diṭṭhaṃ kāyikaṃ vā puññāpuññaṃ purisapuggale upalabbhati, tena viññāyati rūpattāyaṃ purisapuggalo, tathā yaṃ diṭṭhaṃ sukhadukkhapaṭisaṃvedanaṃ purisapuggale upalabbhati, yaṃ diṭṭhaṃ nīlādisañjānanaṃ, yaṃ diṭṭhaṃ rajjanadussanādi, yaṃ diṭṭhaṃ ārammaṇapaṭivijānanaṃ purisapuggale upalabbhati, tena viññāyati viññāṇattāyaṃ purisapuggaloti. Evaṃ rūpādilakkhaṇo attā tattha tattha kāye kalyāṇapāpakānaṃ kammānaṃ vipākaṃ sukhadukkhaṃ paṭisaṃvedeti, evañcetaṃ sampaṭicchitabbaṃ, aññathā kammaphalasambandho na yujjeyyāti imamatthaṃ dassento ‘‘iminā kiṃ dīpetī’’tiādimāha. Tattha teti sattā. Patiṭṭhāyāti nissāya. ‘‘Rūpattāyaṃ purisapuggalo’’tiādinā rūpādidhamme ‘‘attā’’ti vatvā puna ‘‘rūpe patiṭṭhāyā’’tiādiṃ vadanto ayaṃ nigaṇṭho attano vādaṃ bhindati patiṭṭhānassa, patiṭṭhāyakassa ca abhedadīpanato. Rūpādayo vedanādisabhāvā attā tannissayena puññādikiriyāsamupaladdhito idha yaṃ nissāya puññādikiriyā samupalabbhati, te rūpādayo sattasaññitā attasabhāvā diṭṭhā yathā taṃ devatādīsu, ye pana sattasaññitā tato aññe asattasabhāvā diṭṭhā yathā taṃ kaṭṭhakaliṅgarādīsūti evaṃ sādhetabbaṃ atthaṃ sahetuṃ katvā dassento nigaṇṭho nidassanaṃ ānesīti āha ‘‘ativiya sakāraṇaṃ katvā upamaṃ āharī’’ti. Tassa pana ‘‘balakaraṇīyā’’ti vuttapurisappayogā viya bījagāmabhūtagāmāpi sajīvā evāti laddhīti te sadisūdāharaṇabhāvena vuttāti daṭṭhabbaṃ. Sace pana ye jīvassa ādhāraṇabhāvena sahitena pavattetabbabhāvena sallakkhetabbā, te sajīvāti icchitā, na kevalena pavattetabbabhāvena. Evaṃ sati ‘‘balakaraṇīyā kammantā’’ti vadantena visadisūdāharaṇabhāvena upanītanti daṭṭhabbaṃ.
凡人观察到所见诸身体上的有为无常善恶果报，皆缘色法而觉知之；又观诸感受的苦乐及意所觉知的颜色、污秽恶臭、触缘和各种感官对象，皆缘识法而觉知之。由此可见，色等诸法皆为自我，却各应受贺善恶业后果之苦乐报应；此理不可不知，若有所他见，则不合佛意，佛言“以此何以示所以？”等。这里“依止”谓依赖，“色等诸法”称为自我，且又言“依色而立”，此语破除自性，说明色等非我。色等受诸感受性质依赖因缘业力果报而现，并非自性常存。凡诸色等因缘合和现，虽被凡夫视为自性存在，然非真常；诸天等亦误为常存，而恶鬼等则遭破灭证实之。令明此义，世尊偏重举譬喻，言“事不虚妄，理行实证，且若种因种子生，犹如种子生芽，故谓活者”。若以活者定义涵盖诸因缘合和，且依此说明，非独凭流转，定当侧重此理“作业者于根基与行持皆随其意，非单凭流转也。”是故，称为“力行善业者”，作诸举例说明，因此此说为明义所引证。
Samattho nāma natthi attavādabhañjanassa anattatāpatiṭṭhāpanassa ca sugatāveṇikattā. Yaṃ panetarahi sāsanikā yathāsatti tadubhayaṃ karonti, taṃ buddhehi dinnanaye ṭhatvā tesaṃ desanānusārato. Nivattetvāti nīharitvā, visuṃ katvāti attho. Sakalaṃ vesālinti sabbavesālivāsinaṃ janaṃ nissayūpacārena nissitaṃ vadati yathā ‘‘gāmo āgato’’ti. Saṃvaṭṭitvāti sampiṇḍitvā, ekajjhaṃ gahetvāti attho.
无论如何，自性论破除及无我立论二者皆是世尊教法所容，现时教法若能安立此二义者，佛亦默许。这里“退转”即指驱除，隐没，“如村落到来”比喻诸现象住人依序现前成形。“相聚”意为聚集，取一处。
§357
357.Patiṭṭhapetvāti yathā taṃ vādaṃ na avajānāti, evaṃ paṭiññaṃ kāretvāti attho. Ghāti-saddo hiṃsanattho, tato ca saddavidū arahatthaṃ tāya-saddaṃ uppādetvā ghātetāyanti rūpasiddhiṃ icchantīti āha ‘‘ghātāraha’’nti. Jāpetāyantiādīsupi eseva nayo. Vattituñca marahatīti ma-kāro padasandhikaro. Visesetvā dīpetīti ‘‘vattati’’icceva avatvā ‘‘vattituñca marahatī’’ti dutiyena padena bhagavatā vuttaṃ visesetvā dīpeti.
“确立”意谓若无识别该义，亦当表明否定之义。以“杀者之声”说明伤害，善知识因声以证杀者，杀手欲杀，即言“杀杀即过”。“生育者欲...”指依此理解“滋长发展”，接续言辞明“被动转生。”此处世尊以副词修饰谓“发生于”，明示“发生”及其加力之义。
Pāsādikaṃ abhirūpanti abhimatarūpasampannaṃ sabbāvayavaṃ. Tato eva susajjitaṃ sabbakālaṃ suṭṭhu sajjitākārameva. Evaṃvidhanti yādisaṃ sandhāya vuttaṃ, taṃ dasseti ‘‘dubbaṇṇa’’ntiādinā. Imasmiṃ ṭhāneti ‘‘vattati te tasmiṃ rūpe vaso’’ti etasmiṃ kāraṇaggahaṇe. Kāraṇañhetaṃ bhagavatā gahitaṃ ‘‘vattati…pe… mā ahosī’’ti. Tenetaṃ dasseti rūpaṃ anattā avasavattanato, yañhi vase na vattati, taṃ anattakameva diṭṭhaṃ yathā taṃ sampatti. Vādanti dosaṃ niggahaṃ āropessati. Sattadhā muddhā phalatīti sahadhammikasākacchāhi tathāgate, pucchante abyākaraṇena vihesāya kayiramānattā tatiye vāre dhammatāvasena vihesakassa sattadhā muddhā phalati yathā taṃ sabbaññupaṭiññāya bhagavato sammukhabhāvūpagamane. Vajirapāṇi pana kasmā ṭhito hotīti? Bhagavā viya anukampamāno mahantaṃ bhayānakaṃ rūpaṃ māpetvā tāsetvā imaṃ diṭṭhiṃ vissajjāpemīti tassa purato ākāse vajiraṃ āharanto tiṭṭhati, na muddhaṃ phāletukāmo. Na hi bhagavato purato kassaci anattho nāma hoti. Yasmā pana bhagavā ekaṃsato sahadhammikameva pañhaṃ pucchati, tasmā aṭṭhakathāyaṃ ‘‘pucchite’’icceva vuttaṃ.
“庄严”意谓具美好形相，具完备外相。故多加装饰时刻保持完善，随处皆如是。此比喻世尊用语“难闻”等，指令明以此理而示，“此地”指“安住在此色法内”。世尊掌因果之旨意隽永示现“安住于此中，否则必成无我所见”，因言故彰显。论者谓此义甚严厉，是以有七种之“案头”，即断疑解惑之法，成就七种功德，如菩萨问答妙理得知之“以密不明为解脱”。金刚手菩萨为何站立？如来慈悲，不弃重疾，救患病之色法，故以金刚象喻，不愿呈现断裂猛相。世尊前方无有害法。当世尊以一缘故仅向同修者问难，是以本注中言“已问”，暗示缘由。
Ādittanti dippamānaṃ. Akkhināsādīnīti ādi-saddena eḷakasīsasadisakesamassuādīnaṃ saṅgaṇhāti. ‘‘Diṭṭhivissajjāpanattha’’nti vatvā nayidaṃ yadicchāvasena āgamanaṃ, atha kho ādito mahābrahmānaṃ purato katvā attanā katapaṭiññāvasenāti dassento ‘‘apicā’’tiādimāha. Nti vajirapāṇiṃ. Taṃ saccakassa paṭiññāya parivattanakāraṇaṃ. Aññepi nu khotiādi saccakassa vīmaṃsakabhāvadassanaṃ. Avīmaṃsakena hi taṃ disvā mahāyakkhoti vadeyya, tenassa asāruppaṃ siyā, ayaṃ pana aññesaṃ abhītabhāvaṃ upadhāretvā ‘‘addhāme yakkhaṃ na passanti, tasmā mayhameva bhayaṃ uppanna’’nti tīretvā yuttappattavasena paṭipajji.
『燃烧』者，光明放射也。『眼睛等攻击』者，用最初音所包含的轻金属金属之类的结合等相似物之集聚也。谓之『见解弃弃之意』，以权巧加以先行，乃至来临。此处，最初者，是指大梵天之前所为，自身具备报答他者心愿之力，显示为『亦彼』等之词。矣，持有金刚手印者。此为真实义之应答、回转之动因。又，若彼乃如是，亦可见其他诸如『否定』等真实义之审视表现。未审视者若见，谓之大魔王，因其无形，乃彼他人之惧怖形象。摒弃此形，断说『地中魔不可见，故我存恐怖』，此由适当因缘而行之。
§358
358.Upadhāretvāti byākātabbamatthaṃ sallakkhetvā. Eseva nayoti saṅkhāraviññāṇesupi saññāya viya nayoti attho. Vuttavipariyāyenāti ‘‘akusalā dukkhā vedanā mā ahosi, akusalā domanassasampayuttā saññā mā ahosī’’tiādinā nayena attho veditabbo. Sappadaṭṭhavisanti sabbasattānaṃ sappadaṭṭhaṭṭhāne sarīrapadese patitaṃ visaṃ. Allīnoti saṃsiliṭṭho. Upagatoti na apagato. Ajjhositoti gilitvā pariniṭṭhapetvā ṭhito. Parito jāneyyāti samantato sabbaso kiñcipi asesetvā jāneyya. Parikkhepetvāti āyatiṃ anuppattidhammatāpādanavasena sabbaso khepetvā. Tathābhūto cassa khayavayaṃ upaneti nāmāti āha ‘‘khayaṃ vayaṃ anuppādaṃ upanetvā’’ti.
『引用』应以言和释义并举，乃曰体性。及此意为，于身心群和识之集聚亦有引导之义。谓言逆意为：『非善恶苦苦之受不生，非善恶忧恼俱生想不成』等。此其意应以引导方知也。众生常共存于同一时刻，身处同一所，即身体部分沾染毒素。『毒恶』者，腐烂也。『到来』非离去也。『 烦恼』者，腐败后终结及立止也。『遍知』者，从四面皆可洞察些许残余以知也。『遍察』者，完全因无生原理消灭一切故被称也。『如是』者，谓归来于不生、非生故。
§359
359. Attano vādassa asārabhāvato, yathāparikappitassa vā sārassa abhāvato antosāravirahito ritto. Vippakāranti diṭṭhiyā sīlācārassa ca vasena virūpataṃ sāparādhataṃ sāvajjataṃ tesaṃ upari āropetvā. Sinnapattoti tanukapatto. Viphāritanti viphāḷitaṃ.
『无实』者，谓自身论点无实体，犹未被成文之实体所包含，因无中心成分。『倒转』者，于见所戒及行为习染之反常、偏差、错误，将其归于上面。『折断』者，断裂虚损也。『颠覆』者，倾覆破坏也。
Asārakarukkhaparicitoti palāsādiasārarukkhakoṭṭane kataparicayo. Thaddhabhāvanti vipakkabhāvaṃ, tikkhabhāvanti attho. Natthīti sadā natthīti na vattabbaṃ. Parisatīti catuparisamajjhe . Tathā hi ‘‘gaṇṭhikaṃ paṭimuñcitvā paṭicchannasarīrā’’ti vuttaṃ. Yantāruḷhassa viyāti byākaraṇatthaṃ vāyamayantaṃ āruḷhassa viya.
『无实体』『粗糙树丛熟悉者』者，谓熟悉于木掌梧桐类粗枝树丛事。『虚伪性质』者，颠倒之相也。『受损』者，破坏之义也。『无存』不可谓常有。『聚会』者，为四会集也。故如『松开绳结披露身体』所说。似攀登高树而张开说明之意也。
§360
360.Diṭṭhivisūkānīti diṭṭhikiñcakāni. Diṭṭhisañcaritānīti diṭṭhitāḷanāni. Diṭṭhivipphanditānīti diṭṭhiiñjitāni. Tesaṃ adhippāyaṃ ñatvāti tesaṃ licchavikumārānaṃ iñjiteneva ajjhāsayaṃ jānitvā. Tenāha ‘‘ime’’tiādi.
『见解误乱』者，见解杂乱之类。『行见摇动』者，谓见解如器震荡者。『见解遭破坏』者，见解被战胜之义。以此上之统辖权，识得其见解被战胜，如同自由城中小子知见被折服一般。故由此说『此等...』之类。
§361
361. Yasmiṃ adhigate puggalo satthusāsane visārado hoti parehi asaṃhāriyo, taṃ ñāṇaṃ visāradassa bhāvoti katvā vesārajjanti āha ‘‘vesārajjappattoti ñāṇappatto’’ti. Tato evamassa na paro paccetabbo etassa atthīti aparappaccayo. Na paro pattiyo saddahātabbo etassa atthīti aparappattiyo. Kāmaṃ saccako sekkhabhūmi asekkhabhūmīti idaṃ sāsanavohāraṃ na jānāti. Passatīti pana dassanakiriyāya vippakatabhāvassa vuttattā ‘‘na ettāvatā bhikkhukiccaṃ pariyosita’’nti aññāsi, tasmā puna ‘‘kittāvatā panā’’ti pucchaṃ ārabhi. Tena vuttaṃ ‘‘passatīti vuttattā’’tiādi.
『在此得法者』谓于世尊教法内熟练者，而对他人不可破坏者，此谓知识之纯熟。由此，云者，此处不应议他人益事，谓此非他因。非他人所得者，不应轻信。『欲法真实』，《学地》分为初学及精进阶段，此法门流传不谙也。然观察之，观察行之特点有所转变，云：『未能彻底完成比库作用』，从而又问：『如何完成？』由是答曰：『观察法已说如是』等语。
Yathābhūtaṃ passatīti dassanaṃ, visiṭṭhaṭṭhena anuttariyaṃ, dassanameva anuttariyanti dassanānuttariyaṃ, dassanesu vā anuttariyaṃ dassanānuttariyaṃ. Lokiyapaññāti cettha vipassanāpaññā veditabbā. Sā hi sabbalokiyapaññāhi visiṭṭhaṭṭhena ‘‘anuttarā’’ti vuttā. Lokiyapaṭipadānuttariyesupi eseva nayo. Idāni nippariyāyatova tividhampi anuttariyaṃ dassetuṃ ‘‘suddhalokuttaramevā’’tiādi vuttaṃ. Satipi sabbesampi lokuttaradhammānaṃ anuttarabhāve ukkaṭṭhaniddesena aggamaggapaññā tato uttaritarassa abhāvato dassanānuttariyaṃ. Tenāha ‘‘arahattamaggasammādiṭṭhī’’ti. Sesāni maggaṅgānīti sesāni arahattamaggaṅgāni. Tāni hi matthakappattāni nibbānagāminī paṭipadāti. Aggaphalavimuttīti aggamaggassa phalavimutti arahattaphalaṃ. Khīṇāsavassāti sabbaso khīyamānāsavassa. Nibbānadassananti aggamaggasammādiṭṭhiyā sacchikiriyābhisamayamāha. Tattha maggaṅgānīti aṭṭha maggaṅgāni. Catusaccantogadhattā sabbassa ñeyyadhammassa ‘‘cattāri saccāni buddho’’ti vuttaṃ. Saccānugatasammohaviddhaṃsaneneva hi bhagavato sabbaso ñeyyāvaraṇappahānaṃ. Nibbisevanoti niruddhakilesavisevano.
如实观察者谓为见解，于卓越境界上无等者，此见解自为无上，诸见解中无上者。世俗智慧在此处当解为内观智慧。此处以全世俗智慧中卓越最高者谓为“无上”。又于世俗修行中之无上亦如是。今已有三种无上见解，谓为“纯净超世间之无上”等。诚然世间以外诸法无上之性，于展开最究竟法门智慧时则为无上见解，故称曰“阿拉汉道正见”。此诸道系阿拉汉道行余支，盖此余支乃通达涅槃之修行法。阿拉汉道之果，即是道之果，即阿拉汉果。所谓净尽烦恼者，谓诸烦恼悉证除尽。涅槃之见解是阿拉汉道正见证得境界。此处八支道即八道支。四圣谛法诸所令人知法，佛言“唯有四谛”。佛以断开染污迷妄，镕化知见所获皆悉除除，即谓烦恼灭尽而入涅槃。
§362
362.Dhaṃsīti anuddhaṃsanasīlā. Anupahatanti avikkhittaṃ. Sakalanti anūnaṃ. Kāyaṅganti kāyameva aṅganti vadanti, kāyasaṅkhātaṃ aṅgaṃ sīsādiavayavanti attho. Tathā ‘‘hotu, sādhū’’ti evamidaṃ vācāya avayavo vācaṅganti.
“害破”谓为摧毁守戒、品德。未损破谓为未曾破坏、完整无缺。诸所有谓不少。身体之义谓身，即谓身躯，身体诸部分如头等。尔时“善哉！善哉！”者，此语与身躯诸部分同义。
§363
363.Āharantīti abhiharanti. Puññanti puññaphalasaṅkhāto ānubhāvo. Puññaphalampi hi uttarapadalopena ‘‘puñña’’nti vuccati – ‘‘kusalānaṃ, bhikkhave, dhammānaṃ samādānahetu evamidaṃ puññaṃ pavaḍḍhatī’’tiādīsu (dī. ni. 3.80). Tenāha ‘‘āyatiṃ vipākakkhandhā’’ti. Puññamahīti mahati puññaphalavibhūti setacchattamakuṭacāmarādi. Tena vuttaṃ ‘‘vipākakkhandhānaṃyeva parivāro’’ti. Licchavīhi pesitena khādanīyabhojanīyena samaṇo gotamo sasāvakasaṅgho mayā parivisito, tasmā licchavīnameva taṃ puññaṃ hotīti. Tenāha ‘‘taṃ dāyakānaṃ sukhāya hotū’’ti. Yasmā pana bhagavato bhikkhusaṅghassa ca saccakena dānaṃ dinnaṃ, na licchavīhi, tasmā bhagavā saccakassa satiṃ parivattento ‘‘yaṃ kho’’tiādimāha. Tena vuttaṃ ‘‘iti bhagavā’’tiādi. Nigaṇṭhassa matena vināyevāti saccakassa cittena vinā eva tassa dakkhiṇaṃ khettagataṃ katvā dasseti. Tenāha ‘‘attano dinnaṃ dakkhiṇaṃ…pe… niyyātesī’’ti.
“携带”谓携带呈现。福业谓福德果报之所集。福果亦称“福”，谓善法断定从业，佛言“善法，诸比库，此福增加之因”。故言“未来果报之聚”。“福德”谓广大福果盛德，犹如白雨伞、华盖等。故言“果报之聚”。曾有婆罗门以饮食供养果德玛与僧众，如我饶益故，此福归于彼婆罗门。故言“为施者之受乐”。然因施物于佛比库，不于婆罗门故。世尊于有真正法语之婆罗门转授布施法门，谓“是若”等语。故言“佛如此说”。据尼迦牟主持者，于持戒者身心供施田野作证，故言“所施之受贡归于己”。
Cūḷasaccakasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小萨遮迦经》注释之隐义阐明完毕。
6. Mahāsaccakasuttavaṇṇanā六、《大萨遮迦经》注释
§364
364.Ekaṃsamayaṃ bhagavā vesāliyaṃ viharatīti iminā tadā bhagavato vesāliyaṃ nivāsaparicchinno pubbaṇhādibhedo sabbo samayo sādhāraṇato gahito, tathā tena kho pana samayenāti ca iminā. Pubbaṇhasamayanti pana iminā tabbiseso, yo bhikkhācāratthāya paccavekkhaṇakālo. Aṭṭhakathāyaṃ pana ‘‘tīhi padehi ekova samayo vutto’’ti vuttaṃ visesassa sāmaññantogadhattā. Mukhadhovanassa pubbakālakiriyābhāvasāmaññato vuttaṃ ‘‘mukhaṃ dhovitvā’’ti. Mukhaṃ dhovitvā eva hi vāsadhuro ce, velaṃ sallakkhetvā yathāciṇṇaṃ bhāvanānuyogaṃ, ganthadhuro ce, ganthaparicaye katipaye nisajjavāre anuyuñjitvā pattacīvaraṃ ādāya vitakkamāḷaṃ upagacchati.
曾有一时，世尊安住于维萨离。是时世尊于维萨离住所，晨时之别已集成，时节常规而得。今以此时，指当时。所谓晨时，乃为比库检视比诵规仪时分。注疏中谓“一时”以三种分别而说，实乃同一时刻。洗面乃晨初动作之缺失，一般言语中谓“洗面”。乾净洗面之后，比库若小住舍，或整顿发饰以便修学，亦有整理经籍、整理束发，或偶尔于座榻休息，一面披被持心不散沉思。
Kāraṇaṃ yuttaṃ, anucchavikanti attho. Pubbe yathācintitaṃ pañhaṃ apucchitvā aññaṃ pucchanto maggaṃ ṭhapetvā ummaggato parivattento viya hotīti āha ‘‘passena tāva pariharanto’’ti.
此行因果相关，所谓“无阻碍”之义。先前所思所问，继而他问者，以建立正道、回转根本者，如是说“其则时时勤修”，不生违犯者。
§365
365.Ūrukkhambhopi nāma bhavissatīti ettha nāma-saddo vimhayatthoti katvā vuttaṃ ‘‘vimhayatthavasenā’’tiādi. ‘‘Andho nāma pabbataṃ abhiruhissatī’’tiādīsu viya vimhayavācīsaddayogena hi ‘‘bhavissatī’’ti anāgatavacanaṃ. Kāyanvayanti kāyānugataṃ. ‘‘Ayampi kho kāyo evaṃdhammo evaṃbhāvī evaṃanatīto’’tiādinā (dī. ni. 2.379; ma. ni. 1.112; ma. ni. 3.154) kāyassa asubhāniccāditāya anupassanā kāyabhāvanāti āha ‘‘kāyabhāvanāti pana vipassanā vuccatī’’ti. Anāgatarūpanti abhīte atthe anāgatasaddāropanaṃ anāgatappayogo na sameti. Atthopīti ‘‘ūrukkhambhopi nāma bhavissatī’’ti vuttaatthopi na sameti. Ayanti attakilamathānuyogo. Tesanti nigaṇṭhānaṃ.
“大树之下亦有未来之义”——此谓名词用于激发探究，故言“为探求而生。”谓“盲人欲登山”等语，因其愚痴讽喻式语言，故谓“将有”。“身随”即身依从之意。佛语“此身亦如是法，如是将来，如是已过去”等，指出身不善、不常之理，即身观，谓此即内观智慧。未来形态用于表恐惧意义，谓未来语音之引入未及实用。意谓“未来树下亦将有”，其含义未相符，谓所违理释。此之词语实为恶语，谓彼宁迦牟尼释疑。
§366
366. Attano adhippetakāyabhāvanaṃ vitthārento vitthārato dassento ye taṃ anuyuttā, te nāmagottato vibhāvento ‘‘nando vaccho’’tiādimāha. Kiliṭṭhatapānanti kāyassa kilesanatapānaṃ puggalānaṃ. Jātamedanti medabhāvāpattivasena uppannamedaṃ. Purimaṃ pahāyāti kālaparicchedena anāhāraappāhāratādivasena kāyassa apacinanaṃ khedanaṃ pariccajitvā. Kāyabhāvanāpana na paññāyatīti niyamaṃ paramatthato kāyabhāvanāpi tava ñāṇena na ñāyati, sesatopi na dissati.
366. 详细阐释自身所主宰的身法者，观察详尽、展示详尽者，即那些隶属于此的，按照姓名和族别区分，称为‘难陀•洹’等。所谓沾污饮，乃指身为污秽之热的众生。所谓由脑沦为枯残，指由智体功能失调而生的脑。所谓舍弃先前，乃按时间段划分，依无食饮等状态，身性渐衰变坏、消亡、舍离。身法之修持若不可理解者，说明从究竟理趣观之，身法修持即便存在于你的智慧中，也并非真正被认识，残存部分亦不显现。
§367
367.Imasmiṃ pana ṭhāneti ‘‘kāyabhāvanampi kho tvaṃ, aggivessana, na aññāsi, kuto pana tvaṃ cittabhāvanaṃ jānissasī’’ti imasmiṃ ṭhāne. Tathā ‘‘yo tvaṃ evaṃ oḷārikaṃ dubbalaṃ kāyabhāvanaṃ na jānāsi, so tvaṃ kuto santasukhumaṃ cittabhāvanaṃ jānissasī’’ti etasmiṃ atthavaṇṇanāṭhāne. Abuddhavacanaṃ nāmetaṃ padanti kāyabhāvanāsaññitavipassanāto cittabhāvanā santā, vipassanā pana pādakajjhānato oḷārikā ceva dubbalā cāti ayañca etassa padassa attho. ‘‘Abuddhavacanaṃ nāmetaṃ vacanaṃ siyā’’ti vatvā thero pakkamituṃ ārabhati. Atha naṃ mahāsīvatthero ‘‘vipassanā nāmesā na ādito subrūhitā balavatī tikkhā visadā hoti, tasmā taruṇavasenāyamattho veditabbo’’ti dassento ‘‘dissati, bhikkhave’’ti suttapadaṃ (saṃ. ni. 2.62) āhari. Tattha ādānanti paṭisandhi. Nikkhepananti cuti. Oḷārikanti arūpadhammehi duṭṭhullabhāvattā oḷārikaṃ. Kāyanti catusantatirūpasamūhabhūtaṃ kāyaṃ. Oḷārikanti bhāvanapuṃsakaniddeso, oḷārikākārenāti attho. Teneva vuttaṃ ‘‘ādānampi nikkhepanampī’’ti.
367. 关于此处文句“身法修持你却不知，阿耆尼吠陀，何以你能知心法修持呢？”正是在此处所说。又如“若你不知如斯柔弱乏力的身法修持者，何以你能知微妙细腻的心法修持呢？”此乃意涵说明。所谓非佛语，是指此词非出自身法修持之正见观照，而是心法修持之语。身法修持修行出于内行禅定，乃软弱乏力。此即该词涵义。“非佛语”应为合适辞句，长老起身欲去。随后大舍卫长老说：“观察（Vipassanā）不始于此名而起，却以坚明锐净的禅定为始，是故应知其为年轻精壮意。”且示以经典语句“‘可见，具足，诸比库！’”（参《相应部·2.62》）。其中，“获取”意为连接，“舍弃”意为断离。所谓“柔弱”指以非物质法难得之状态，身者乃由四百色法所成。柔弱成身修行乃指修心者所描述，即柔弱主张修行之意。故有言“获与舍亦然”。
§368
368.Sukhasārāgena samannāgatoti sukhavedanāya balavatararāgena samaṅgībhūto. Paṭṭhāne paṭisiddhā avacaneneva. Tasmāti sukhe ṭhite eva dukkhassānuppajjanato. Evaṃ vuttanti ‘‘sukhāya vedanāya nirodhā uppajjati dukkhā vedanā’’ti evaṃ vuttaṃ, na anantarāva uppajjanato. Khepetvāti kusalāni khepetvā. Gaṇhitvā attano eva okāsaṃ gahetvā. Ubhatopakkhaṃ hutvāti ‘‘kadāci sukhavedanā, kadāci dukkhavedanā’’ti pakkhadvayavasenapi vedanā cittassa pariyādāya hoti yathākkamaṃ abhāvitakāyassa abhāvitacittassa.
368.「具足安乐爱」者，乃以强烈之乐感为本相而融合于乐境界中者。此经已由论述及对反对者说理确认。故在乐中者，虽以乐缘生，却无苦之生起。言及“苦缘于乐感之灭生起”，说明并非乐断灭即刻苦生，而是其后续。所谓“摧毁”者，意指破坏一切善法，审慎控制自身之机缘。所谓“彼此侧”者，指乐时与苦时两边的对照，如身心不净时身体与心识之常变之理。
§369
369.Vipassanā ca sukhassa paccanīkāti sukkhavipassakassaādikammikassa mahābhūtapariggahādikāle bahi cittacāraṃ nisedhetvā kammaṭṭhāne eva satiṃ saṃharantassa aladdhassādaṃ kāyasukhaṃ na vindati, sambādhe vaje sanniruddho gogaṇo viya vihaññati vipphandati, accāsannahetukañca sarīre dukkhaṃ uppajjateva. Tena vuttaṃ ‘‘dukkhassa āsannā’’ti. Tenāha ‘‘vipassanaṃ paṭṭhapetvā’’tiādi. Addhāne gacchante gacchanteti mahābhūtapariggahādivasena kāle gacchante. Tattha tatthāti tasmiṃ tasmiṃ sarīrapadese. Dukkhaṃ dūrāpagataṃ hoti samāpattibalena vikkhambhitattā appanābhāvato. Anappakaṃ vipulaṃ. Sukhanti jhānasukhaṃ . Okkamatīti jhānasamuṭṭhānapaṇītarūpavasena rūpakāyaṃ anupavisati, nāmakāyokkamane vattabbameva natthi. Kāyapassaddhikammikassapi sammasanabhāvanā paṭṭhapetvā nisinnassa kassaci āditova kāyakilamathacittupaghātāpi sambhavanti, samādhissa pana apaccanīkattā siniddhabhāvato ca na sukkhavipassanā viya sukhassa vipaccanīko, anukkamena ca dukkhaṃ vikkhambhetīti āha ‘‘yathā samādhī’’ti. Yathā samādhi, vipassanāya panetaṃ natthīti āha ‘‘na ca tathā vipassanā’’ti. Tena vuttanti yasmā vipassanā sukhassa paccanīkā, sā ca kāyabhāvanā, tena vuttaṃ ‘‘uppannāpi sukhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā kāyassā’’ti. Tathā yasmā samādhi dukkhassa paccanīko, so ca cittabhāvanā, tena vuttaṃ ‘‘uppannāpi dukkhā vedanā cittaṃ na pariyādāya tiṭṭhati, bhāvitattā cittassā’’ti yojanā.
369.观察心法乃由乐之近缘而生。由观察先行者，如大体依赖六大之流转而束缚外行，于修行场所内生持心而断斋食之乐，难望得身乐。束缚时，犹如绳索缠绕，破坏为害，动乱扩散，随近缘缘故，苦受即生于身中。故有言“苦将近”。因此说“设立观察”之类。途中行进，谓依赖诸大之轮转而行进。谓彼处彼处，即此身体处处。苦受远离即入四禅之境界，已放逸而安定，缺乏分别。未成有余，有广博。乐者即禅悦乐。所谓入渗，即禅生之佳态入身，不落于名身迁移之流。即使身定力强者，心身调整所生之疲惫及心脏病亦有发生；定时无内观者，不似观察内心者。因观察，苦转近，而身法修持，言“即使生乐，心亦不执著，因修持于身”，如是。又因定心苦转近，为心法修持，言“即使生苦，心亦不执著，因修持于心”之教义。
§370
370.Guṇe ghaṭṭetvāti apadesena vinā samīpameva netvā. Taṃ vata mama cittaṃ uppannā sukhā vedanā pariyādāya ṭhassatīti netaṃ ṭhānaṃ vijjatīti yojanā.
370.“摧坏功德”意指未被教诲而任意观近缘处。曰：“我心虽生乐感，亦不会守护近缘处”，此为释义标示未执持定。
§371
371.Kiṃ na bhavissati, sukhāpi dukkhāpi vedanā yathāpaccayaṃ uppajjatevāti attho. Tamatthanti sukhadukkhavedanānaṃ uppattiyā attano cittassa anabhibhavanīyatāsaṅkhātaṃ atthaṃ. Tattha tāva pāsarāsisutte bodhipallaṅke nisajjā ‘‘tattheva nisīdi’’nti vuttā. Idha mahāsaccakasutte dukkarakārikāya dukkaracaraṇe nisajjā ‘‘tattheva nisīdi’’nti vuttā.
371.“何不如此？乐苦感受依因而生”，此意谓乐苦感受之生起不由自心主动而生。意指乐苦感提高即未能覆盖自心，缺乏调伏之义。譬如《春夏经》中，世尊于觉床安坐，嘱曰‘就坐其处’。《大实义经》中，世尊称“于难业苦难行中，安坐其处”亦是同义。
§374
374.Chandakaraṇavasenāti taṇhāyanavasenāti attho. Sinehakaraṇavasenāti sinehanavasena. Mucchākaraṇavasenāti mohanavasena pamādāpādanena. Vipāsākaraṇavasenāti pātukamyatāvasena. Anudahanavasenāti rāgagginā anudahanavasena. Lokuttaramaggavevacanameva vaṭṭanissaraṇassa adhippetattā.
374.『以作欲故』者，即以生起渴爱之故之义。『以作恩爱故』者，即以产生情爱之故。『以作迷醉故』者，即以令人迷惑、导致放逸之故。『以作渴仰故』者，即以希求现前之故。『以随烧燃故』者，即以贪火随行烧燃之故。由于所意趣者乃是出离轮回，故『出离轮回之道』即是出世间道之同义语。
Allaggahaṇena kilesānaṃ asamucchinnabhāvaṃ dasseti, sasnehaggahaṇena avikkhambhitabhāvaṃ, udake pakkhittabhāvaggahaṇena samudācārāvatthaṃ, udumbarakaṭṭhaggahaṇena attabhāvassa asārakattaṃ. Imināva nayenāti ‘‘allaṃ udumbarakaṭṭha’’ntiādinā vuttanayena. Saputtabhariyapabbajjāyāti puttabhariyehi saddhiṃ kataparibbājakapabbajjāvasena veditabbā. Kuṭīcakabahūdakahaṃsa-paramahaṃsādibhedā brāhmaṇapabbajjā.
以『湿润』之取喻，显示诸烦恼尚未被根除之状态；以『带有滋润』之取喻，显示尚未被镇伏之状态；以『投入水中』之取喻，显示现行生起之状态；以『优昙钵罗木』之取喻，显示自身之无实质性。『以此相同之方式』者，即以所说『湿润之优昙钵罗木』等所述之方式。『与子妻一同出家』者，应理解为与子女妻眷共同行游方者出家之义。婆罗门之出家，分为居茅庵者、多饮水者、鹅行者、最上鹅行者等各种类别。
§376
376. Kutopi imassa āposineho natthīti koḷāpaṃ. Tenāha ‘‘chinnasinehaṃ nirāpa’’nti. Koḷanti vā sukkhakaliṅgaraṃ vuccati, koḷaṃ koḷabhāvaṃ āpannanti koḷāpaṃ. Paṭipannassa upakkamamahattanissitatā pakatiyā kilesehi anabhibhūtatāya. Atintatā paṭipakkhabhāvanāya. Tathā hi sukkhakoḷāpabhāvo, ārakā udakā thale nikkhittabhāvo ca nidassito. Opakkamikāhīti kilesaatiniggaṇhanupakkamappabhavāhi. Vedanāhīti paṭipattivedanāhi. Dukkhā paṭipadā hi idhādhippetā.
376. 『毫无水分之润湿』者，即「枯木片」之义。故云「断除润湿、远离水分」。或谓「枯」指干枯的木片，「已达枯枯之状态」，故称「枯木片」。此乃就修行者而言：以精进力之宏大为所依，由于本性上不被烦恼所压伏，以及由于对治修习之彻底透彻。盖干枯木片之状态，以及远离水分、置于陆地之状态，皆由此得以显示。『由强制性的』者，即由强行压制烦恼之精进力所生起者。『由感受』者，即由修行中之感受。此处所意指者，乃苦行道也。
§377
377.Kiṃ pana na samattho, yato evaṃ parehi cintitumpi asakkuṇeyyaṃ dukkaracariyaṃ chabbassāni akāsīti adhippāyo. Katvāpi akatvāpi samatthova kāraṇassa nipphannattā. ‘‘Yathāpi sabbesampi kho bodhisattānaṃ carimabhave antamaso sattāhamattampi dhammatāvasena dukkaracariyā hotiyeva, evaṃ bhagavā samattho dukkaracariyaṃ kātuṃ, evañca naṃ akāsi, na pana tāya buddho jāto, atha kho majjhimāya eva paṭipattiyā’’ti tassā byatirekamukhena sadevakassa lokassa bodhāya amaggabhāvadīpanatthaṃ, imassa pana bhagavato kammavipākavasena chabbassāni dukkaracariyā ahosi. Vuttañhetaṃ –
377. 其意趣为：若如此连他人都难以思量之难行，彼尚且修行了六年，岂有不堪任之理？无论已成就与否，由于目的已然达成，故其堪任力本自具足。「一切菩萨于最后一生，即便依照规律，至多亦有七日之难行，如是世尊本有能力修行难行，且确实修行了，然而并非由彼而成佛，实乃由中道而成就」——为了以此相违之方式，向含天人在内的世间大众，阐明彼道并非觉悟之道，且就此世尊而言，由业报之力，难行历时六年。此事已在经典中有所记述——
‘‘Avacāhaṃ jotipālo, kassapaṃ sugataṃ tadā;
『我曾谒见光明佐护，咖萨巴尊者与善逝，』
Kuto nu bodhi muṇḍassa, bodhi paramadullabhā.
『究竟觉道何处可得？殊为难得顶上宝冠。』
Tena kammavipākena, acariṃ dukkaraṃ bahuṃ;
由此业报，经历了极为艰难的修行过程；
Chabbassānuruvelāyaṃ, tato bodhimapāpuṇiṃ.
经过六十三年的时日，终于得到了觉悟。
Nāhaṃ etena maggena, pāpuṇiṃ bodhimuttamaṃ;
我并非靠此途径，得到了究竟的觉悟；
Kumaggena gavesissaṃ, pubbakammena vārito’’ti.
而是将探求何种途径，或是前世业障的障碍。
Dukkaracariyāya bodhāya amaggabhāvadassanatthaṃ dukkaracariyaṃ akāsīti keci. Atha vā lokanāthassa attano parakkamasampattidassanatthāya dukkaracariyā. Paṇītādhimuttiyā hi paramukkaṃsagatabhāvato abhinīhārānurūpaṃ sambodhiyaṃ tibbachandatāya sikhāppattiyā tadatthaṃ īdisampi nāma dukkaracariyaṃ akāsīti loke attano vīriyānubhāvaṃ vibhāvetuṃ – ‘‘so ca me pacchā pītisomanassāvaho bhavissatī’’ti lokanātho dukkaracariyaṃ akāsi. Tenāha ‘‘sadevakassa lokassā’’tiādi. Tattha vīriyanimmathanaguṇoti vīriyassa saṃvaḍḍhanasampādanaguṇo. Yathāvuttamatthaṃ upamāya vibhāvetuṃ ‘‘pāsāde’’tiādi vuttaṃ. Saṅgāme dve tayo sampahāreti dvikkhattuṃ tikkhattuṃ vā parasenāya pahārapayoge. Padhānavīriyanti sammappadhānehi āsevanavīriyaṃ, sabbaṃ vā pubbabhāgavīriyaṃ.
有说“艰难的修行”是指为了觉悟而非道路顺利的艰辛；又说是因世界主为了显示自己超越众生的成就而难行。由贤善的断除束缚，断除诸缚而登上觉者之位，于是出于强烈愿望，努力精进，故称为“艰难的修行”，显示自己精进力的体验——“他将带来心生欢喜喜悦”，因此世界主说“这对众生的世界是......”等。因此精进的增长功德称之为精进力。教义中有类似比喻可见“殿宇”等语。战斗时，二人或三人结阵防守相斗。所谓努力精进是指以正当努力，勤修善法，也可以是前世善根。
Abhidantanti abhibhavanadantaṃ, uparidantanti attho. Tenāha ‘‘uparidanta’’nti. So hi itaraṃ musalaṃ viya udukkhalaṃ visesato kassaci khādanakāle abhibhuyya vattati. Kusalacittenāti balavasammāsaṅkappayuttena kusalacittena. Akusalacittanti kāmavitakkādisahitaṃ akusalacittaṃ. Akusalacittassa pavattituṃ appadānaṃ niggaho. Taṃtaṃpaṭikkhepavasena vinodanaṃ abhinippīḷanaṃ. Vīriyatāpena vikkhambhanaṃ abhisantāpanaṃ. Sadarathoti sapariḷāho. Padhānenāti padahanena, kāyassa kilamathuppādakena vīriyenāti attho. Viddhassāti tudassa. Satoti samānassa.
“abhidanta”意为完全征服、克服，“uparidanta”是击败、压制。因此说“压制”是指如用锤击打有疮的身体，某些时候会触痛。善心意即具足力量与正念之善心。恶心是指杂染的妄想。恶心难以产生；其不生是由于制止，证明有镇静、镇压。努力是指由痛苦刺激而生的。悲愤是激励。sadaratha意为热望。padhāna是指燃烧，身体的疲劳产生。viddhasati是割破，satoti指相等。
§378
378.Sīsaveṭhananti sīsaṃ rajjuyā bandhitvā daṇḍakena parivattakaveṭhanaṃ. Arahanto nāma evarūpā hontīti iminā yathāyaṃ, evaṃ visaññībhūtāpi hutvā viharantīti dasseti. Tenāha ‘‘matakasadisā’’ti, vedanāppattā viya hontīti attho. Supinappaṭiggahaṇato paṭṭhāyāti paṭisandhiggahaṇe setavāraṇasupinaṃ passitvā brāhmaṇehi byākatakālato paṭṭhāya.
378.所谓头绞紧绳，以杖棒缠绕旋转翻卷，这即为“头部绕转”。阿拉汉被称为此类者，意即他们虽已成色相粗芜，但仍于此法中安住。此中所示“心所相似”之义，指犹如痛苦发生般的现象。睡眠中握持之法，是指保持正念以防止陷入昏沉，如同婆罗门以定时察觉而起，稳住睡眠般。
§379
379. Dhammasarīrassa arogabhāvena sādhūti marisaniyoti māriso, piyāyanavacanametaṃ. Tenāha ‘‘sampiyāyamānā’’tiādi. Ajajjitanti evaṃ abhuñjitaṃ bhakārassa jakārādesaṃ katvā. Tenāha ‘‘abhojana’’nti. Evaṃ mā karitthāti ‘‘lomakūpehi ajjhohāressāma anuppavesessāmā’’ti yathā tumhehi vuttaṃ, evaṃ mā karittha. Kasmā? Yāpessāmahanti ahañca yāvadatthaṃ āhāramattaṃ bhuñjanto yathā yāpessāmi, evaṃ āhāraṃ paṭisevissāmi.
379.“法身之坚固”为美好之意，‘mārisa’意为令人欢喜之语。此故称为“受亲爱”。“宜节制”者，是指不应随意强食，犹如舍弃所居之垃圾堆。故告诫说“勿作此等事”，诸汝已宣集者，应节制食量，适可而止，稳守所食，致力精进。
§380-81
380-81.Etāva paramanti ettakaṃ paramaṃ, na ito paraṃ opakkamikadukkhavedanāvediyanaṃ atthīti attho. Rañño gahetabbanaṅgalato aññāni sandhāya ‘‘ekena ūna’’nti vuttaṃ. Taṃ suvaṇṇaparikkhataṃ, itarāni rajataparikkhatāni. Tenāha ‘‘amaccā ekenūnaaṭṭhasatarajatanaṅgalānī’’ti. Āḷārudakasamāgame laddhajjhānāni vaṭṭapādakāni, ānāpānasamādhi pana kāyagatāsatipariyāpannattā sabbesañca bodhisattānaṃ vipassanāpādakattā ‘‘bodhāya maggo’’ti vutto. Bujjhanatthāyāti catunnaṃ ariyasaccānaṃ, sabbasseva vā ñeyyadhammassa abhisambujjhanāya . Satiyā anussaraṇakaviññāṇaṃ satānusāriviññāṇaṃ. Kassā pana satiyāti taṃ dassetuṃ ‘‘nayida’’ntiādi vuttaṃ.
380-81.此谓最高最上，是无往更高无边之苦痛境界。王欲取弯曲树枝以为杖时，曾说“一枝不足”以示不足。黄金制棒称其为“金制”，银制者谓“银制”。称“不熟悉者”即对八十八根弯枝不熟悉。于修禅者合掌静坐境界，是以身念涵盖全身，能够观内观众菩萨通达正见，谓“通往觉悟之道”。“为理解”者，即四圣谛之全续，且为一切应知法的彻底理解。所谓“忆念智亦称随念智者”，这是对念的说明。对此智慧之识为达见，称为“不当否认”。
§382
382.Paccupaṭṭhitāti taṃtaṃvattakaraṇavasena patiupaṭṭhitā upaṭṭhāyakā. Tenāha ‘‘paṇṇasālā’’tiādi. Paccayabāhullikoti paccayānaṃ bāhullāya paṭipanno. Āvattoti pubbe paccayagedhappahānāya paṭipanno, idāni tato paṭinivatto. Tenāha ‘‘rasagiddho…pe… āvatto’’ti. Dhammaniyāmenāti dhammatāya. Tameva dhammataṃ dassetuṃ ‘‘bodhisattassā’’tiādimāha. Bārāṇasimeva tatthāpi ca sabbabuddhānaṃ avijahitadhammacakkapavattanaṭṭhānameva agamaṃsu. Pañcavaggiyā kira visākhamāsassa addhamāsiyaṃ gatā. Tenāha ‘‘tesu gatesu aḍḍhamāsaṃ kāyavivekaṃ labhitvā’’ti.
382.所谓“彼守护者”，以具体方法保护彼护法。谓之“叶堂”等。因缘丰盈，是指依止诸缘而行。回转，是指先前舍弃之缘现转回现前，谓“回转”。称“蜜蜂…等…被回转”，示茂盛。法之规律者，指法理状态。为此法理而说，“菩萨”等。即使在巴拉那，也有所有诸佛在未曾舍弃佛陀法轮初转地而来。如五部众在维萨克月半满期，即“于彼时中获得身心俱寂”，得此“通达身体清净之定”。
§387
387. ‘‘Addhābhoto gotamassa sāvakācittabhāvanānuyogamanuyuttā viharanti, no kāyabhāvana’’nti imaṃ sandhāyāha ‘‘ekaṃ pañhaṃ pucchi’’nti. Imaṃ dhammadesananti ‘‘abhijānāmi kho panāha’’ntiādikaṃ dhammadesanaṃ. Asallīno taṇhādiṭṭhikilesānaṃ samucchinnattā tehi sabbaso na litto. Anupalittoti tasseva vevacanaṃ taṇhānandiyā abhāvena. Gocarajjhattamevāti gocarajjhattasaññite phalasamāpattiyā ārammaṇe, nibbāneti attho. Yaṃ sandhāya pāḷiyaṃ ‘‘purimasmiṃ samādhinimitte’’ti vuttaṃ sannisīdāpemīti phalasamāpattisamādhinā accantasamādānavasena cittaṃ sammadeva nisīdāpemi. Pubbābhogenāti samāpajjanato pubbe pavattaābhogena. Paricchinditvāti samāpajjanakkhaṇaṃ paricchinditvā. Tenāha ‘‘sādhukāra…pe… avicchinneyevā’’ti. Evamassa paricchinnakālasamāpajjanaṃ yathāparicchinnakālaṃ vuṭṭhānañca buddhānaṃ na bhāriyaṃ vasībhāvassa tathāsuppaguṇabhāvatoti dassento āha ‘‘buddhānaṃ hī’’tiādi. Dhammasampaṭiggāhakānaṃ assāsavāre vā. Tadā hi desiyamānaṃ dhammaṃ upadhāretuṃ na sakkonti, tasmā tasmiṃ khaṇe desitadesanā niratthakā siyā. Na hi buddhānaṃ niratthakā kiriyā atthi.
387.“彼得到了果德摩之弟子心志修养，以身心修习故，不以身体修习”为意。由此他问：“请问一问题。”此佛法说话者答曰：“我心知之。”诸烦恼如贪欲见一概断除，故其未被染，不被陷入。所谓“不现”者，是指因我欲乐缺乏故。不受感官所束缚之定境界，即为涅槃。此理示于巴利文中“昔时禅定因缘”等句，指果位定入之善根，心实坐于正定正受处。所谓“先前消灭”，指定入时之前所谓消灭之见。所谓“无残余…出离”，指这个消灭过程无缺漏。如释迦佛之显现自我证果，即非普通涅槃，示范佛陀具有完善之特殊清净功德。故称为“佛之果德”。对摄受法者之余余烦恼无法使其停止，故佛法说被否定，无效之意不存。
Okappanīyametanti ‘‘tassā eva kathāyā’’tiādinā vuttaṃ ativiya acchariyagataṃ aṭṭhuppattiṃ sutvā īdisī paṭipatti sammāsambuddhasseva hotīti upavādavasena vadati, na sabhāvena. Tenāha ‘‘satthari pasādamattampi na uppanna’’nti. Kāyadarathoti paccayavisesavasena rūpakāyassa parissamākāro. Upādinnaketi indriyabaddhe. Anupādinnaketi anindriyabaddhe. Vikasanti sūriyarasmisamphassena. Tadabhāvena makulāni honti. Kesañci tintinikādirukkhānaṃ . Patilīyanti nissayarūpadhammaavipphārikatāya. Arūpadhammatāya pañcaviññāṇānañceva kiriyāmayaviññāṇānañca appavattisaññitā avipphārikatā hoti, yattha niddāsamaññā. Tenāha ‘‘darathavasena bhavaṅgasotañca idha niddāti adhippeta’’nti. Tattha darathavasenāti darathavaseneva, na thinamiddhavasenāti avadhāraṇaṃ avadhāraṇaphalañca niddhāretabbaṃ. Taṃ sandhāyāti kāyassa darathasaṅkhātasarīragilānahetukaṃ niddaṃ sandhāya. Sarīragilānañca bhagavato natthīti na sakkā vattuṃ ‘‘piṭṭhi me āgilāyatī’’ti (dī. ni. 3.300; ma. ni. 2.22; cūḷava. 345) vacanato. Sammohavihārasminti paccatte etaṃ bhummavacananti āha ‘‘sammohavihāroti vadantī’’ti, sammohavihārasmiṃ vā pariyāpannaṃ etaṃ vadanti, yadidaṃ divā niddokkamananti yojanā.
彼语“以此言说”为上文之意，听闻此殊胜之法，谓此行为如圣佛般。当中夹杂诸种意见，非集会发言者言。谓“上师影像仍未生起”之意。所谓“身体之实”，为依缘之身体形态严密集聚。所谓“执着”，乃因根所牵缠。无遮执者无根牵缠。太阳光触之故，而出现如雾之物。亦如树上之巢穴，因形态依止而生变化。无色法五识及假有意识，皆未经破坏，犹如节律未被破坏。以此示意“身体之根本末端亦称为终止”，非指昏沉等，非指束缚与束缚果，是观护身体疾病不至生眠而死。世尊无此病症言不可说。所谓“迷醉行为”，特指昼间闭眼安住状态。
§389
389.Upanītehīti dosamaggaṃ nindāpathaṃ upanītehi. Abhinanditvāti sampiyāyitvā. Tenāha ‘‘cittena sampaṭicchanto’’ti. Anumoditvāti ‘‘sādhu sādhū’’ti desanāya thomanavasena anumoditvā. Tenāha ‘‘vācāyapi pasaṃsanto’’ti. Sampatte kāleti pabbajjāyogge kāle anuppatte.
“Upanītehīti”者，谓嗔恚集，亦即毁谤之道也。所谓“Abhinanditvā”，乃赞叹、恭敬之意。故此中谓“以心相应”，言心意随之合摄。又所谓“Anumoditvā”，即以称赞“善哉善哉”之语表示同意，貌似欢喜而许可。于是说“又以语言赞叹”，即口舌赞美。所谓“Sampatte kāleti”，指在出家适当时机尚未成熟时，即不得出家。
Gaṇaṃ vinodetvāti gaṇaṃ apanetvā gaṇapalibodhaṃ chinditvā. Papañcanti avasesakilesaṃ. ‘‘Puññavā rājapūjito’’ti vuttamatthaṃ vivarituṃ ‘‘tasmiñhi kāle’’tiādi vuttaṃ. Chandavāsaharaṇena uposathakammaṃ karonto.
谓“使集体欢喜”，乃棍棒破坏群体之谤。即指破坏群情与群体理解。所谓“Papañca”，乃余染妄念之意。所谓“Puññavā rājapūjito”之所说，意在表明于“该时机”之间已然有所论述。此处指因嗜好欲望而妨害守斋仪式之行为。
Sakalaṃ rattiṃ buddhaguṇānaṃyeva kathitattā therassa ñāṇaṃ desanāvibhavañca vibhāvento āha ‘‘ettakāva, bhante, buddhaguṇā’’ti. Imāya, bhante, tumhākaṃ dhammakathāya anavasesato buddhaguṇā kathitā viya jāyanti, evaṃ santepi anantāparimeyyāva te, kiṃ ito parepi vijjantevāti theraṃ tattha sīhanādaṃ nadāpetukāmo āha ‘‘udāhu aññepi atthī’’tiādi. Rajjassa padesikattā, yathāvuttasubhāsitassa ca anagghattā vuttaṃ ‘‘ayaṃ me duggatapaṇṇākāro’’ti. Tiyojanasatikanti idaṃ parikkhepavasena vuttaṃ, tañca kho manussānaṃ paribhogavasenāti daṭṭhabbaṃ.
说“整夜谈论佛陀功德”，乃由长老辨识智慧而详细阐明佛陀功德之妙义。彼云：“如是诸佛功德，似无遗漏地为诸法所说。”即使如此，其功德亦大无边量，超出众生所知，愿长老以如狮子吼般之厉声而宣告：“尚有他义。”且因戒律上戒绳之地位，如实清净言曰：“此乃我恶趣形态。”所谓“三由旬”，乃指大约距离之概念，其为人间苦难之代名，理当明确觉知。
Mahāsaccakasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大萨遮迦经注释》的隐义阐明完毕。
7. Cūḷataṇhāsaṅkhayasuttavaṇṇanā七、《小渴爱尽经注释》
§390
390.Tatrāti tasmiṃ pubbārāmamigāramātupāsādānaṃ atthavibhāvane ayaṃ idāni vuccamānā anupubbī kathā. Maṇīnanti ettha padumarāgamaṇīnaṃ adhippetattā āha ‘‘aññehi cā’’ti. Tena indanīlādimaṇīnaṃ saṅgaho daṭṭhabbo. Nīlapītalohitodātamañjiṭṭhapabhassarakabaravaṇṇavasena sattavaṇṇehi.
谓“彼处往昔眷属之家母屋宇诸事之说明”，谓今称为前行分说法。所谓“Maṇī”，此处意指花树精华之宝玉，谓其为至尊宝石之属，故曰“他者亦得以为之坊显著者”。于是显示如青色、蓝色之宝玉集合，呈现七色殊胜光华，犹如蓝、青、黄、赤、玳瑁色、光透顶，七色殊彩鲜明。
Taṇhā sabbaso khīyanti etthāti taṇhāsaṅkhayo (a. ni. ṭī. 3.7.61), tasmiṃ. Taṇhāsaṅkhayeti ca visaye idaṃ bhummanti āha ‘‘taṃ ārammaṇaṃ katvā’’ti. Vimuttacittatāyāti sabbasaṃkilesehi vimuttacittatāya. Aparabhāgapaṭipadā nāma ariyasaccābhisamayo, sā sāsanacārigocarā paccattaṃ veditabbatoti āha ‘‘pubbabhāgappaṭipadaṃ saṃkhittena desethāti pucchatī’’ti. Akuppadhammatāya khayavayasaṅkhātaṃ antaṃ atītāti accantā, so eva aparihānasabhāvattā accantā niṭṭhā etassāti accantaniṭṭho. Tenāha ‘‘ekantaniṭṭho satataniṭṭhoti attho’’ti. Na hi paṭividdhassa lokuttaradhammassa dassanaṃ kuppanaṃ nāma atthi. Accantameva catūhi yogehi khemo etassa atthīti accantayogakkhemī. Maggabrahmacariyassa vusitattā, tassa ca aparihānasabhāvattā accantaṃ brahmacārīti accantabrahmacārī. Tenāha ‘‘niccabrahmacārīti attho’’ti. Pariyosānanti brahmacariyassa pariyosānaṃ.
“谛听，渴爱尽灭”，即谓渴爱之断除（渴爱尽灭）。说“在此所”，意指渴爱断灭之境地，即所谓“造作对象境”也。谓得此境界，遂断除诸污垢，心得解脱。所谓未竟分行，是圣谛成就之阶段，此为教法实践修行之所在，应由个别体验而知。曰“令起先行分说短略之时”，答问者言意。谓因不乱法性，此终端亦谓至终极之状况。所谓“终极之意”，强调此为超越之境。谓未反覆现之超世间法见，缺乏悔逆之理义。此为四法之确守安全，称之为“恒常安全”。因遵守正道修行，且其恒久不灭，是故称之永久出家人。曰“长久出家者义”，意即修行究竟故。谓“终结”，即出家生活圆满之终局也。曰“终极”，表一切成就圆满。谓“终久”，则四法之度脱安全安乐由是而来。称“终久守护者”。因守正道和无可损者，谓之“终极而圆满的修行者”。曰“永远出家者义”，谓其行为无终无尽。所谓“结束”，即戒行完满止息。
Vegāyatīti turitāyati. Sallakkhesīti cintesi, attanā yathā sutāya satthu desanāya anussaraṇavasena upadhāresi. Anuggaṇhitvāvāti atthavinicchayavasena anuggahetvā eva. Chasu dvāresu niyuttāti chadvārikā, tehi.
“速至”，即紧迫，而非拖延。所谓“Sallakkhesīti”，谓用心思惟，如同听闻佛陀教诲后而继而省察自我。谓“Anuggaṇhitvā”，即以得意义明了，心随理解紧接而行。所谓“Chasu dvāresu niyuttāti”，即六门之门廊。是谓六门，此为诸门之称谓，故皆合于此。
Pañcakkhandhāti pañcupādānakkhandhā. Sakkāyasabbañhi sandhāya idha ‘‘sabbe dhammā’’ti vuttaṃ vipassanāvisayassa adhippetattā, tasmā āyatanadhātuyopi taggatikā eva daṭṭhabbā. Tenāha bhagavā ‘‘nālaṃ abhinivesāyā’’ti. Na yuttā abhinivesāya ‘‘etaṃ mama, eso me attā’’ti ajjhosānāya. ‘‘Alameva nibbindituṃ alaṃ virajjitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124-125, 128, 134, 143) viya alaṃ-saddo yuttatthopi hotīti āha ‘‘na yuttā’’ti. Sampajjantīti bhavanti. Yadipi ‘‘tatiyā, catutthī’’ti idaṃ visuddhidvayaṃ abhiññāpaññā, tassā pana sappaccayanāmarūpadassanabhāvato, sati ca paccayapariggahe sappaccayattā (nāmarūpassa aniccatā, aniccaṃ dukkhaṃ, dukkhañca anattāti atthato) lakkhaṇattayaṃ supākaṭameva hotīti āha ‘‘aniccaṃ dukkhaṃ anattāti ñātapariññāya abhijānātī’’ti. Tatheva tīraṇapariññāyāti iminā aniccādibhāvena nālaṃ abhinivesāyāti nāmarūpassa upasaṃharati, na abhiññāpaññānaṃ sambhāradhammānaṃ. Purimāya hi atthato āpannalakkhaṇattayaṃ gaṇhāti salakkhaṇasallakkhaṇaparattā tassā, dutiyāya sarūpato tassā lakkhaṇattayāropanavasena sammasanabhāvato. Ekacittakkhaṇikatāya abhinipātamattatāya ca appamattakampi. Rūpapariggahassa oḷārikabhāvato arūpapariggahaṃ dasseti. Dassento ca vedanāya āsannabhāvato, visesato sukhasārāgitāya, bhavassādagadhitamānasatāya ca sakkassa vedanāvasena nibbattetvā dasseti.
五蕴即五取蕴。在此教法中，因契合存在之全体（sakkāyasabhañhi sandhāya），说为“诸法皆是”，指示慧观境界的主导地位。因此，六处和界亦应被适当观察。故世尊说“不应存有执着”。所谓执着，谓“此为我，此是我身”的现观之偏执不当。譬如“无法忍受、无法消退”等词，（如《中部》与《增支部》所引）语意亦可引申为“不适合”之义，故称“不适合”。“具现”意谓真实呈现。虽然说第三、第四禅定与二谛清净智慧相关，但基于其必然性与对名色之观照，以及基于念的依缘，清净慧得以现前。名色有无常，苦及无我之特性，且此三法特征极为显著，故说“无常、苦、无我，以亲近智慧解知”。同理，从最终证悟视角来看，以这无常等三相能断绝名色之执著，非出自清净智的积集法身。缘于本来已得此现成三相证知，故乘彼而入。第二则基于观相结合法而生起，达成契合；但其连续于瞬间脑念之下，仍稍显粗疏。由于形取执著的惯性，显示出无形执的显现。因而观受时缘近缘，特别是爱欲之根本，因令人以受为缘，遂展现境界之现量效果。
Uppādavayaṭṭhenāti udayabbayasabhāvena uppajjitvā nirujjhanena. Aniccāti addhu vā. Aniccalakkhaṇaṃ aniccatā udayavayatā. Tasmāti yasmā pañcannaṃ khandhānaṃ khayato vayato dassanañāṇaṃ aniccānupassanā, taṃsamaṅgī ca puggalo aniccānupassī , tasmā. Khayavirāgoti khayasaṅkhāto virāgo saṅkhārānaṃ palujjanā. Yaṃ āgamma sabbaso saṅkhārehi virajjanā hoti, taṃ nibbānaṃ accantavirāgo. Nirodhānupassimhipīti nirodhānupassipadepi. ‘‘Eseva nayo’’ti abhidisitvā taṃ ekadesena vivaranto ‘‘nirodhopi hi…pe… duvidhoyevā’’ti āha. Sabbāsavasaṃvare vuttavossaggova idha ‘‘paṭinissaggo’’ti vuttoti dassento ‘‘paṭinissaggo vuccati vossaggo’’tiādimāha. Pariccāgavossaggo vipassanā. Pakkhandanavasena appanato pakkhandanavossaggo maggo aññassa tadabhāvato. Soti maggo. Ārammaṇatoti kiccasādhanavasena ārammaṇakaraṇato. Evañhi maggato aññesaṃ nibbānārammaṇānaṃ pakkhandanavossaggābhāvo siddho hoti. Pariccajanena pakkhandanena cāti dvīhipi vā kāraṇehi. Sabbesaṃ khandhānaṃ vossajjanaṃ tappaṭibaddhasaṃkilesappahānena daṭṭhabbaṃ. Cittaṃ pakkhandatīti maggasampayuttaṃ cittaṃ sandhāyāha. Ubhayampetaṃ vossajjanaṃ. Tadubhayasamaṅgīti vipassanāsamaṅgī maggasamaṅgī ca. ‘‘Aniccānupassanāya niccasaññaṃ pajahatī’’tiādivacanato (paṭi. ma. 1.52) yathā vipassanāya kilesānaṃ pariccāgapaṭinissaggo labbhati, evaṃ āyatiṃ tehi kilesehi uppādetabbakhandhānampi pariccāgapaṭinissaggo vattabbo, pakkhandanapaṭinissaggo pana magge labbhamānāya ekantakāraṇabhūtāya vuṭṭhānagāminivipassanāya vasena veditabbo, magge pana tadubhayampi ñāyāgatameva nippariyāyatova labbhamānattā. Tenāha ‘‘tadubhayasamaṅgī puggalo’’tiādi.
所谓生灭聚，即随着生起与灭尽而成的联合体。无常意指不断的生灭。无常法的特质乃无常及生灭。因此，因五蕴的消亡与枯槁而有智慧观察无常，相关之人也因见无常所制约。所谓灭尽之离欲，乃指砍断、斩除行蕴的执著。整体对一切行无欲的熄灭即为涅槃，彻底离欲。所谓灭谛的观照，即为对灭谛性质的体察。世尊虽简略说“此为指引”，但也从多个角度展开说明“灭谛亦有两种”。此即指斩断一切烦恼的断除，以及观照断除本身的性质。此处以斋戒以禁欲为例，称之“舍弃”，显示舍弃即正持续戒律。舍弃令烦恼消亡，体现舍弃即放弃仪轨，以及放弃贪瞋痴三毒。舍弃借观照得以证成，是正智修行的必备条件。舍弃因此被称为正慧般涅槃。转舍弃为非舍弃，是经由反复观照的路径。正念除恶即正慧伴随的舍弃。舍弃对法体与心理俱全有坚定的解脱功效。心离舍弃即为与正道相结合的定力故。此处所说“二者并具之人”即二乘皆有分类，不失其平等。
Pucchantassa ajjhāsayavasena ‘‘na kiñci loke upādiyatī’’ti ettha kāmupādānavasena upādiyanaṃ paṭikkhipīyatīti āha ‘‘taṇhāvasena na upādiyatī’’ti. Taṇhāvasena vā asati upādiyane diṭṭhivasena upādiyanaṃ anavakāsamevāti ‘‘taṇhāvasena’’icceva vuttaṃ. Na parāmasatīti nādiyati, diṭṭhiparāmāsavasena vā ‘‘nicca’’ntiādinā na parāmasati. Saṃkhitteneva khippaṃ kathesīti tassa ajjhāsayavasena papañcaṃ akatvā kathesi.
被问及时，因根本意向答曰“世间当无任何可执取之物”。此处否定欲取执，即由贪欲所引生的执着，导致放弃取执。谓执则为错见根源，即见恒常，于烦恼根本执持中不自由。然而，不屑于执者非出于懈怠，而是因断见及无间断的慧知，令其现实中不存在永恒执著。简单言之，以根本意旨快速陈述，使逻辑不生枝节纠缠。
§391
391.Abhisamāgantvāti abhimukhañāṇena ñeyyaṃ samāgantvā yāthāvato viditvā. Tenāha ‘‘jānitvā’’ti. Yathāparisaviññāpakattāti yathāparisaṃ dhammasampaṭiggāhikāya mahatiyā, appakāya vā parisāya anurūpameva viññāpanato. Pariyantaṃ na niccharatīti na pavattati. Mā niratthakā agamāsīti idaṃ dhammatāvasena vuttaṃ, na satthu ajjhāsayavasena. Ekañhetaṃ satthu vacīghosassa aṭṭhasu aṅgesu, yadidaṃ parisapariyantatā. Chiddavivarokāsoti chiddabhūto, vivarabhūto vā okāsopi natthi, bhagavato saddāsavanakāraṇaṃ vuttameva. Tasmāti yathāvuttakāraṇato.
所谓契合，乃是以意识与对象正面相应，依正当知见而达成。故经云“已了知”。正如对整体以大法团体相应启示，或小团体依然对应以示现。契合非简单流动，而是不无谓地进入，此乃依教法之原则，非出自世尊个别观念。于世尊八重教法之大纲中，此为契合点。渐说“断除与不陷”及其理据，分别表现出契合生灭与无起灭状态。此亦因缘所成，约定俗成。
Pañca aṅgāni etassāti pañcaṅgaṃ, pañcaṅgaṃ eva pañcaṅgikaṃ. Mahatīādi vīṇāvisesopi ātatamevāti ‘‘cammapariyonaddhesū’’ti visesitaṃ. Ekatalaṃ kumbhathūṇadaddarādi. Cammapariyonaddhaṃ hutvā tantibaddhaṃ ātatavitataṃ. Tenāha ‘‘tantibaddhapaṇavādī’’ti. Gomukhīādīnampi ettheva saṅgaho daṭṭhabbo. Vaṃsādīti ādi-saddena saṅkhasiṅgādīnaṃ saṅgaho. Sammādīti sammatāḷakaṃsatāḷasilāsalākatāḷādi. Tattha sammatāḷaṃ nāma daṇḍamayatāḷaṃ. Kaṃsatāḷaṃ lohamayaṃ. Silāya ayopattena ca vādanatāḷaṃ silāsalākatāḷaṃ. Samappitoti sammā appito upeto. Tenāha ‘‘upagato’’ti. Upaṭṭhānavasena pañcahi tūriyasatehi upeto. Evaṃbhūto ca yasmā tehi upaṭṭhito samannāgato nāma hoti, tasmā vuttaṃ ‘‘samaṅgībhūtoti tasseva vevacana’’nti. Paricāretīti parito cāreti. Kāni pana cāreti, kathaṃ vā cāretīti āha ‘‘sampattiṃ…pe… cāretī’’ti. Tattha tato tatoti tasmiṃ tasmiṃ vādite tattha tattha ca vādakajane. Apanetvāti vādakajane nisedhetvā. Tenāha ‘‘nissaddāni kārāpetvā’’ti. Devacārikaṃ gacchatiyeva devatānaṃ manussānañca anukampāya. Svāyamattho vimānavatthūhi (vi. va. 1) dīpetabbo.
五个部件称为五部；五部合成五部配件。以大型等乐器为例，亦称挨次连结膜者。是谓以皮包缚为空鼓膜附弦类之形相。称为弦缚弦乐者。犊牛口之类，我们亦于此处归纳。以年世系统始末词作为集结称号。所谓认可者，谓认可或认可木材、石头及骨头制成的敲击板等乐器。认可板即是木棍敲击板或石板敲击板。集于指示为正确敲击之意。言“到场”，为陪伴五部配器之意。如此同处，故说“整体成一”。围绕且运转。何谓运转？谓昭示盛事禀持并运作。互通交谈于各处合奏成员。拒止指示，谓制止言语。故说“停止发声”。天人游行，差役也为护持人类，体现慈悲。其行意，似乎为自己驾驾巡游于天界。许多机械器具亦应明示。
§392
392.Appeva sakena karaṇīyenāti mārisa, moggallāna, mayaṃ sakena karaṇīyena appeva bahukiccāpi na homa. Apica devānaṃyevāti apica kho pana devānaṃyeva tāvatiṃsānaṃ karaṇīyena visesato bahukiccāti atthayojanā. Bhummaṭṭhakadevatānampi keci aṭṭā sakkena vinicchitabbā hontīti āha ‘‘pathavito paṭṭhāyā’’ti. Niyamentoti avadhārento. Taṃ pana karaṇīyaṃ sarūpato dassetuṃ ‘‘devānaṃ hī’’tiādi vuttaṃ. Tāsanti devadhītudevaputtapādaparicārikānaṃ. Maṇḍanapasādhanakārikāti maṇḍanapasādhanasaṃvidhāyikā. Aṭṭakaraṇaṃ natthi saṃsayasseva abhāvato.
所谓多面儿使用者，即指魔王、摩嘎剌那等诸多任务，均因其特殊功能担当。亦须审视土栖多面神明状态。以“地支撑者”为例，示意其支撑作用。调御神意谓执掌管理。此功能应与整体形态内容对应，故记为“诸天之母”等。是指诸天女仆及诸天公子陪侍。修饰并布置之工匠女仆。此非凭猜测，确有依据。
Yanti savanuggahaṇādivasena suparicitampi yaṃ atthajātaṃ. Na dissati, paññācakkhuno sabbaso na paṭibhātīti attho. Kecīti sārasamāsācariyā. Somanassasaṃveganti somanassasamuṭṭhānaṃ saṃvegaṃ, na cittasantāsaṃ.
它们是顺着听闻等法的习气，尽管十分熟悉，但未曾生起的义理。意思是说，对于智慧之眼所见者，整体上并无现前。此谓之何？谓之要义的通说。譬如身心悸动者，是指心生起的喜悦激动，而非心的安慰宁静。
Samupabyūḷhoti yujjhanavasena sahapatito samogāḷho. Evaṃbhūto ca yasmā samūhavasena sampiṇḍito hoti, tasmā vuttaṃ ‘‘sannipatito rāsibhūto’’ti. Anantare attabhāveti idaṃ dutiyaṃ sakkattabhāvaṃ tato anantarātītena sakkattabhāvena sakkattabhāvasāmaññato ekamiva katvā gahaṇavasena vuttaṃ, aññathā ‘‘tatiye attabhāve’’ti vattabbaṃ siyā. Maghattabhāvo hi ito tatiyoti. Atha vā yasmiṃ attabhāve so devāsurasaṅgāmo ahosi, tassa anantarattā maghattabhāvassa vuttaṃ ‘‘anantare attabhāve’’ti. Sattānaṃ hitesitāya mātāpituupaṭṭhānādinā cariyāhi bodhisattacariyā viyassa cariyā ahosi. Satta vatapadānīti satta vatakoṭṭhāse.
『聚集』者，指像战斗时众山聚合的状况一样密集成团。因此称为『群集如紧聚块』。又因依某种自身本质而紧密结合为一体，于是有言『紧密聚集成块』。继而言此为第二种紧密聚集状态，紧接更上一层的超越紧密聚集状态可视为已经统摄成一；以把握的比喻说明此处。否则须说为『第三种身体状态』。因紧密相连之意，是从此延伸到第三阶段。如若某身体状态中发生天、人、阿修罗之间相争，则紧接着说明这种更紧密的状态为第二种紧密集结状态。菩萨行为是为众生利益，依父母般的护持等诸种行为行道。这是七重环节行持。七重环节是七重圈块之意。
Mahāpānanti mahantaṃ surāpānaṃ. Gaṇḍapānanti gaṇḍasurāpānaṃ, adhimattapānanti attho. Pariharamānāti parivārentā. Vedikāpādāti sinerussa pariyante vedikāparikkhepā. Pañcasu ṭhānesūti pañcasu paribhaṇḍaṭṭhānesu nāgasenādīhi ārakkhaṃ ṭhapesi.
『沉醉饮酒』指大量饮酒。『硬饮』指粗糙烈酒饮用。『酒量大』之意。『环绕』意即围绕保护。『祭坛脚』指祭坛的边缘，称为围绕祭坛的界标。于五处，即五种供具安放处，龙军等护卫设立守卫。
§393
393.Rāmaṇeyyakanti ramaṇīyabhāvaṃ. Masāragallatthambheti kabaramaṇimaye thambhe. Suvaṇṇādimaye ghaṭaketi ‘‘rajatatthambhesu suvaṇṇamaye, suvaṇṇatthambhesu rajatamaye’’tiādinā suvaṇṇādimaye ghaṭake vāḷarūpakāni ca. Pabāḷhaṃ mattoti pamatto. Tenāha ‘‘ativiya matto’’ti. Nāṭakaparivārenāti accharāparivārena.
393.『可爱的』指可喜之意。『麦萨勒高塔』是指铜制宝塔。『金铜制的瓶子』指盛于铜银等金属瓶中的器物。有时会有细长形的金银瓶器。『愚者』意指糊涂不知。故曰『极其糊涂』。『剧场观众环绕』指围绕戏台的观众席。
Acchariyabbhutanti padadvayenapi vimhayanākārova vutto, tasmā sañjātaṃ acchariyabbhutaṃ vimhayanākāro etesanti sañjātaacchariyaabbhutā, tathā pavattacittuppādā. Acchariyabbhutahetukā sañjātā tuṭṭhi etesanti sañjātatuṭṭhino. Saṃvigganti sañjātasaṃvegaṃ. Svāyaṃ saṃvego yasmā purimāvatthāya cittassa calanaṃ hoti, tasmā vuttaṃ ‘‘calita’’nti.
所谓不可思议、奇异的，是指两个词表明的惊叹表象。因此被称作已成的奇异不可思议与惊叹的表象及由此生起的心念。因生起奇异不可思议的缘故生起满足，故称为已成满足者。因已生起而忧惧，谓之已生起的忧惧。『自主忧惧』是指与过去经验相联之心动，故曰『有动』。
§394
394.Tamaṃ vinoditanti pāṭihāriyadassanena ‘‘aho therassa iddhānubhāvo’’ti sammāpaṭipattiyaṃ sañjātabahumāno, īdisaṃ nāma sāsanaṃ labhitvāpi mayaṃ niratthakena bhogamadena sammattā bhavāmāti yoniso manasikāruppādanena sammohatamaṃ vinoditaṃ vidhamitaṃ. Eteti mahāthero sakko cāti te dvepi samānabrahmacariyatāya sabrahmacārino.
394.谓叹服，由天神通显现称赞『啊，长老的神通现前』，这是真正证实正行的殊胜荣耀。尽管得此教法，我们仍因迷醉于无益的享乐而堕落，是因恰当地用心勤修而得解脱的愚痴幻惑所戏弄和破坏。因此说是大长老、萨咖天帝两者为纯净戒行同等的僧侣。
§395
395.Paññātānanti pākaṭānaṃ cātumahārāja-suyāma-santusita-paranimmitavasavattimahābrahmānaṃ aññataro, na yesaṃ kesañcīti adhippāyo. Āraddhadhammavaseneva pariyosāpitattā yathānusandhināva niṭṭhapesi.
395.关于智慧的状态，可以说是明了显现的四大王所喜悦的次第神及广大梵天中之一。对他们中任何人没有专断夺有之念头。是由已起的法如此完成，循着因缘无遗漏而终结。
Cūḷataṇhāsaṅkhayasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小渴爱尽经注释》的隐义阐明完毕。
8. Mahātaṇhāsaṅkhayasuttavaṇṇanā八、《大渴爱尽经注释》
§396
396.Laddhimattanti micchāgāhamattaṃ, na diṭṭhābhiniveso. Sassatadiṭṭhīti niccābhiniveso. Soti ariṭṭho bhikkhu. Kathetvā samodhānentanti yojanā. Samodhānentanti ca nigamentanti attho. Tattha tatthevāti tesu tesu eva bhavesu nirujjhanti, na bhavantaraṃ saṅkamanti. Viññāṇaṃ pana abhinnasabhāvaṃ anaññanti adhippāyo. Idhalokatoti imasmā attabhāvā. Paralokanti parabhavasaññitaṃ attabhāvaṃ. Sandhāvatīti niccatāya kenaci asambaddhaṃ viya gacchati. Tena idhalokato paralokagamanamāha. Saṃsaratīti iminā paralokato idhāgamanaṃ. Sandhāvatīti vā bhavantarasaṅkamanamāha. Saṃsaratīti tattha tattha aparāparasañcaraṇaṃ.
396.贪欲的度量是错误入取，不是断见执着。常见执着即为永恒执着。譬如流水向前不断的比库，称为连结。连结即谓结结相续的意思。在此处，众生于各个世间的生命中断灭，并非彼此交错重叠。意识则有不共性，彼此不同，这是专断的想法。此处所说的此世者，指自家存在的实体；他世者，谓他人存在的实体。像流水无缠绕般流动，因此称此世出生他世死亡。轮回者，谓他世出生而此世死去，称为往返轮转。轮回者即在各处诸界往复迁流。
‘‘Paccaye sati bhavatī’’tiādinā viññāṇassa anvayato byatirekato ca paṭiccasamuppannabhāvaṃ dassento sassatabhāvaṃ paṭikkhipati. Buddhena akathitaṃ kathesīti iminā ‘‘yaṃ abhāsitaṃ alapitaṃ tathāgatena, taṃ bhāsitaṃ lapitaṃ tathāgatenāti dīpetī’’ti (cūḷava. 352, 353) imasmiṃ bhedakaravatthusmiṃ sandissatīti dasseti. Jinacakke pahāraṃ detīti ‘‘tadevidaṃ viññāṇaṃ…pe… anañña’’nti niccataṃ paṭijānanto – ‘‘sabbe saṅkhārā aniccā (dha. pa. 277), rūpaṃ, bhikkhave, anicca’’nti (saṃ. ni. 3.93-94) ca ādinayappavatte satthu dhammacakke khīlaṃ uppādento pahāraṃ deti. Sabbaññutaññāṇena aniccanti diṭṭhaṃ paveditañca viññāṇaṃ niccanti paṭijānanto vesārajjañāṇaṃ paṭibāhati. Sotukāmaṃ jananti ariyadhammādhigamassa ekantaupāyabhūtaṃ vipassanāmaggaṃ sotukāmaṃ janaṃ niccaggāhapaggaṇhanena visaṃvādeti. Tato eva ariyapathe ariyadhammavīthiyaṃ tassā paṭikkhipanena tiriyaṃ nipatitvā.
397.“因缘具足时即生起”，依此示现意识连贯互依之缘起状态，破坏断见永恒论。正如佛陀未明说的教诲，以此解说“如来所说所言是指此义”（小部352、353）。呈现知见相异之义。尊者以光明印喻“此即如是之意识……唯说非他”，确认非永恒；“诸行皆无常”（增支3.93-94）由佛陀转法轮时起，破灭固执，是击破堕执之义。具足智慧者见诸无常，了解意识亦无常，不执着法界本体。欲趣者生起，于修习正法之路怀希求。于嗜爱者，以坚定正见令其断惑。由此行至圣道，断绝遵违，转入正法大路。
§398
398. Viññāṇasīsena attanā gahitaṃ attānaṃ vibhāvento ‘‘yvāyaṃ, bhante’’tiādimāha. Tattha vado vedeyyotiādayo sassatadiṭṭhiyā eva abhinivesākārā. Vadatīti vado, vacīkammassa kārakoti attho. Iminā hi kārakabhāvupāyikasattānaṃ hitasukhāvabodhanasamatthataṃ attano dasseti. Vediyova vedeyyo, jānāti anubhavati cāti attho. Īdisānañhi padānaṃ bahulā kattusādhanataṃ saddavidū maññanti. Vedayatīti taṃ taṃ anubhavitabbaṃ anubhavati. Tahiṃ tahinti tesu tesu bhavayonigatiṭhitisattāvāsasattanikāyesu.
398.以意识为根基，分辨自我存在，谓“如是，尊者”等语。此中所说之论辩，多属永恒断见执着的表现。所谓论辩者，是言语行为的因。借此因，修习者明了利益和安乐的义理。所谓“感受”即感受者，了解、体验之意。智慧者以为多以此类语表达行为因果之义。所谓感受，是指应当觉知与经验之对象。于是分别于生死支系及其本性、居住等五众业态中来往。
§399
399. Taṃ vādaṃ paggayha ṭhitattā sātissa chinnapaccayatā aviruḷhadhammatā ca veditabbā. Heṭṭhāti alagaddasuttasaṃvaṇṇanaṃ (ma. ni. aṭṭha. 2.236-237) sandhāyāha. Parato heṭṭhāti vuttaṭṭhānepi eseva nayo. Pāṭiyekko anusandhīti tīhipi anusandhīhi avomisso visuṃyeveko anusandhi. Nanu cāyampi sātissa ajjhāsayavasena pavattitattā ajjhāsayānusandhiyevāti? Na, niyyānamukhena appavattattā. Niyyānañhi purakkhatvā pucchādivasena pavattā itarā desanāpucchānusandhiādayo. Idha tadabhāvato vuttaṃ ‘‘pāṭiyekko anusandhī’’ti. Parisāya laddhiṃ sodhentoti yādisī sātissa laddhi, tadabhāvadassanavasena parisāya laddhiṃ sodhento, parisāya laddhisodhaneneva sāti gaṇato nissārito nāma jāto.
399.持此论者，须从断灭立场观察，无连继续性及不退转性加以辨识。下述即为阿拉汉经文注解（中部尼调2卷236-237）所示。此言下者，通达语境所在之处相同。持三重随顺，意即从三者中取尽合处，以单一合缘相续。岂非以观察为本，以观察为因相续乎？不也，是由涅槃初出，不再退转。涅槃以前断，并由问答等他法续起。此处因不存在而言“单一合缘”。比库们致力于调伏缘起，验净此缘即是修行之所依。由此使僧团得以纯洁，殊胜故名由此缘成立。
§400
400.Yaṃ yadevāti idaṃ yadipi avisesato paccayadhammaggahaṇaṃ, ‘‘viññāṇantveva saṅkhyaṃ gacchatī’’ti pana vuttattā taṃtaṃviññāṇassa samaññānimittapaccayajātaṃ gahitanti daṭṭhabbaṃ. Tena vuttaṃ pāḷiyaṃ – ‘‘cakkhuviññāṇantveva saṅkhyaṃ gacchatī’’tiādi. Atha vā taṃtaṃdvāraniyataṃ itarampi sabbaṃ tassa tassa viññāṇassa paccayajātaṃ idha ‘‘yaṃ yadevā’’ti gahitaṃ, tattha pana yaṃ asādhāraṇaṃ, tena samaññāti ‘‘cakkhuviññāṇantvevā’’tiādi vuttaṃ. Dvārasaṅkantiyā abhāvanti viññāṇassa dvārantarasaṅkamanassa abhāvaṃ. Svāyaṃ oḷārikanayena mandabuddhīnaṃ sukhāvabodhanatthaṃ nayadassanavasena vutto. Na hi kadāci paccuppannaṃ viññāṇaṃ vigacchantaṃ anantaraviññāṇaṃ saṅkamati anantarādipaccayālābhe tassa anuppajjanato.
400.“此与彼”意谓此处及彼处分别为具足缘起法者，依所说“意识为数者，聚合而成”。由此见解，意识等作为定中缘起具足示现。此理被尊为佛制梵文法义，谓“眼识为数”等等。乃见此门为唯一入口，余亦有其所缘发生。对此特殊处即称“唯一之门”，如“眼识为数”等有明说。门隘障碍不存在，意识间不存在门间流转。此乃低根薄智者之安乐方便指导陋见。决无曾有当下意识灭尽后下一意识生起而相接续之说。此乃无见性因缘得生，非非生义。
Evamevāti yathā aggi upādānaṃ paṭicca jalanto anupādāno tattheva nibbāyati, na katthaci saṅkamati, evameva. ‘‘Paccayavekallena tattheva nirujjhatī’’ti kasmā vuttaṃ, na hettha anuppādanirodho icchito tādisassa nirodhassa idha anadhippetattā, atha kho khaṇanirodho, so ca sābhāvikattā na paccayavekallahetuko? Saccametaṃ, taṃtaṃdvārikassa pana viññāṇassa dvārantaraṃ asaṅkamitvā tattha tattheva nirujjhanaṃ idhādhippetaṃ. Yesañca paccayānaṃ vasena dvārantarikaviññāṇena bhavitabbaṃ, tesaṃ tadabhāvato paccayavekallaggahaṇaṃ, tasmā paccayavekallena na sotādīni saṅkamitvā sotaviññāṇantiādi saṅkhyaṃ gacchatīti yojanā. Etena yaṃ viññāṇaṃ cakkhurūpādipaccayasāmaggiyā vasena cakkhuviññāṇasaṅkhyaṃ gacchati, tattha tattheva nirujjhati tāvakālikabhāvato, tassa pana sotasaddādipaccayābhāvato kuto sotaviññāṇādisamaññā, evamappavattito tassa kuto saṅkamoti dassitaṃ hoti. Viññāṇappavatteti viññāṇappavattiyaṃ. Dvārasaṅkantimattanti dvārantarasaṅkamanamattampi na vadāmi tattha tattheva bhijjanato paccayassa uppādavantato sati ca uppāde avassaṃbhāvī nirodhoti hutvā abhāvaṭṭhena aniccatā dīpitā hotīti.
如是因，正如火因接触湿物便不着而灭，绝无停滞之理，亦复如是。所谓『缘起单独时正当灭尽』者，是何意耶？非欲此处无因无缘之灭，乃因瞬时之灭，缘起自然而然也。此实谛理：于此处，门枢之识不中断，乃缘起于此实地。夫以诸缘之力，由门枢识所生者，因其无彼，必断（此门枢识）。故以缘起单独，是故不缀耳识及诸识数，此为连结。由此，依眼色等缘和合因，眼识数成长，时至断灭，依耳声等缘无故，则耳识等无相续，且未发生时，焉来缀连？此义示知识之流转故谓识流转。门路互通之稍许缀连与门路间之缀连，俱不起言，是因缘化生，生则有，即灭，灭则无，彰显无常理也。
§401
401. ‘‘Paṭiccasamuppannaṃ viññāṇaṃ vuttaṃ mayā, aññatra paccayā natthi viññāṇassa sambhavo’’ti pāḷiyā anvayato ca byatirekato ca viññāṇassa saṅkhatatāva dassitāti āha ‘‘sappaccayabhāvaṃ dassetvā’’ti. Hetupaccayehi jātaṃ nibbattaṃ ‘‘bhūta’’nti idhādhippetaṃ, taṃ atthato pañcakkhandhā tabbinimuttassa sappaccayassa abhāvato, yañca khandhapañcakaṃ attano tesañca bhikkhūnaṃ, taṃ ‘‘bhūtamida’’nti bhagavā avocāti āha ‘‘idaṃ khandhapañcaka’’nti. Attano phalaṃ āharatīti āhāro, paccayo. Sambhavati etasmāti sambhavo, āhāro sambhavo etassāti āhārasambhavaṃ. Tenāha ‘‘paccayasambhava’’nti. Tassa paccayassa nirodhāti yena avijjādinā paccayena khandhapañcakaṃ sambhavati, tassa paccayassa anuppādanirodhā. Khaṇanirodho pana kāraṇanirapekkho.
世尊说：“缘起之识已说，唯有因缘则识产生，无缘则无识。”此以巴利言法，正反显识之成聚。由因缘生起灭尽，称为“有为法”，以五蕴为本，五蕴离因而灭，谓非实有，是故谓之“有为法”也。佛言此五蕴为己身所有，也是众比库所有，因而佛言“此五蕴是此”。谓有所得果，谓食，此即因缘。生故称为“生起缘”。此缘灭即无明等因缘生五蕴，故称缘起之灭。所谓瞬息灭为无因果性。
Nossūti saṃsayajotano nipātoti āha ‘‘bhūtaṃ nu kho idaṃ, na nu kho bhūta’’nti. Bhūtamidaṃ nossūti ca iminā khandhapañcakameva nu kho idaṃ, udāhu attattaniyanti evaṃjātiko saṃsayanākāro gahito. Tadāhārasambhavaṃ nossūti pana iminā sahetukaṃ nu kho idaṃ bhūtaṃ, udāhu ahetukanti yathā ahetukabhāvāpanno saṃsayanākāro gahito, evaṃ visamahetukabhāvāpannopi saṃsayanākāro gahitoti daṭṭhabbaṃ. Visamahetunopi paramatthato bhūtassa ahetukabhāvato. Visamahetuvādopi parehi parikappitamattatāya sabhāvaniyatiyadicchādivādehi samānayogakkhamoti. Nirodhadhammaṃ nossūti iminā yathā aniccaṃ nu kho idaṃ bhūtaṃ, udāhu niccanti aniccataṃ paṭicca saṃsayanākāro gahito, evaṃ dukkhaṃ nu kho, udāhu na dukkhaṃ, anattā nu kho, udāhu na anattātipi saṃsayanākāro gahitoyevāti daṭṭhabbaṃ aniccassa dukkhabhāvādiavassaṃbhāvato, nicce ca tadubhayābhāvato. Yāthāvasarasalakkhaṇatoti aviparītasarasato salakkhaṇato ca, kiccato ceva sabhāvato cāti attho. Vipassanāya adhiṭṭhānabhūtāpi paññā vipassanā evāti vuttaṃ ‘‘vipassanāpaññāyā’’ti. Sarasatoti ca sabhāvato. Salakkhaṇatoti sāmaññalakkhaṇato. Tenāha ‘‘vipassanāpaññāya sammā passantassā’’ti. Vuttanayenevāti ‘‘yāthāvasarasalakkhaṇato’’ti vuttanayeneva. Ye yeti tassaṃ parisāyaṃ ye ye bhikkhū. Sallakkhesunti sammadeva upadhāresuṃ.
佛言：疑惑激起否定语意，谓“此为真否真乎？”忧疑心起。如五蕴之真否，疑心缠绕。此生疑者难定疑处。所谓疑心有义，当观此有与无因之分，异因说略用于同语言以通达自然，生灭真实之义。否定“灭”之法则谓无常，有疑虽无常亦生善恶苦乐等。由观无常，亦观苦、无我而有疑，理当了知无常、苦本无我，二无取舍相互映显。所谓正观慧谓透达法性，称为“正见智”，即为般若目视事理之本。谓见法有真实特性，称“真实所相”，而非相反虚妄也。故说“持般若慧者当正见”，此义正是如此。此处“真实”即如法，谓依实情，诸比库皆当依此。所谓“真实”即正当执持之相。
Tehīti tehi bhikkhūhi. Tatthāti tissaṃ vipassanāpaññāyaṃ. Nittaṇhabhāvanti taṇhābhāvaṃ ‘‘etaṃ mama’’nti taṇhāggāhassa pahīnataṃ. Etenapi bhagavā ‘‘ahaṃ, bhikkhave, dhammesupi taṇhāpahānameva vaṇṇemi, sāti pana moghapuriso attabhāvepi taṇhāsaṃvaddhaniṃ viparītadiṭṭhiṃ paggayha tiṭṭhatī’’ti sātiṃ niggaṇhāti. Sabhāvadassanenāti dhammānaṃ aviparītasabhāvadassanena. Paccayadassanenāti kāraṇadassanena anavasesato hetuno paccayassa ca dassanena. Allīyethāti taṇhādiṭṭhivasena nissayetha. Tenāha ‘‘taṇhādiṭṭhīhī’’ti. Kelāyethāti pariharaṇakeḷiyā parihareyyātha. Tenāha ‘‘kīḷamānā vihareyyāthā’’ti. Dhanaṃ viya icchantāti dhanaṃ viya drabyaṃ viya icchaṃ taṇhaṃ janentā. Tenāha ‘‘gedhaṃ āpajjeyyāthā’’ti. Mamattaṃ uppādeyyāthāti ‘‘mamamida’’nti taṇhādiṭṭhivasena abhinivesaṃ janeyyātha. Nikantivasenapi gahaṇatthāya no desito, tassa vā saṇhasukhumassa vipassanādhammassa gahaṇaṃ nāma nikantiyā eva siyā, na oḷārikataṇhāyāti vuttaṃ ‘‘nikantivasenā’’ti.
此品谓与比库相承。“在此谓于正见智慧”，其意谓断除执我之渴爱心，谓“此为我有”之我执已断。佛如是说：“比库们，我仅称法中渴爱之断除，然愚人固执无明，渴爱我法增盛，生异见而坚立不移”，此谓“坚定语辞”。“常理之正见”者，谓于法守护无失之正见。所谓因缘示现，是因无间断，由因缘所现之理，是故谓依渴爱正见也。谓因渴爱及见而住，故称“由渴爱见执着者”。此云“戒除渴爱见”，意令持者戒除执见。谓“戏谑”等者，当以戏谑易除执着。谓“如财宝之欲”而生渴爱，譬如“贪得财宝之欲”。此谓“贪欲生起”。谓“我见之生”，即由“此为我有”的见执生舍离心。谓“非离望中教育”，乃明该心法由正念中深入，故谓“专注所归”。
§402
402. Paṭicca etasmā phalaṃ etīti paccayo, sabbo kāraṇavisesoti āha ‘‘khandhānaṃ paccayaṃ dassento’’ti. Yāva avijjā hi sabbo nesaṃ kāraṇaviseso idha dassito. Puna ādito paṭṭhāya yāva pariyosānā, antato paṭṭhāya yāva ādīti anulomato paṭilomato ca vaṭṭavivaṭṭadassanavasena nānānayehi paṭiccasamuppādo dassito, niccaggāhassa nimittabhūto kilesopi idha natthīti dīpeti. Tampi vuttatthamevāti tampi ‘‘ime ca, bhikkhave, cattāro āhārā’’tiādi yāva ‘‘taṇhāpabhavā’’ti pāḷipadaṃ, tāva vuttatthameva sammādiṭṭhisuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.89). Sesaṃ paṭiccasamuppādakathābhāvato visuddhimagge (visuddhi. 2.570) vitthāritāvāti imināva saṅgahitaṃ.
第四〇二品说：“因此者谓果，即为因，独此一因，全部因事异有之因，佛说“五蕴因缘”已显。自无明初起至终结，再起继起，循环如转轮，从多种角度显起缘起，无一断离，亦无净除烦恼之处。此为明示。此即为教理，无余无缺。”此义亦分别显三藏净道之理，亦即归纳之法也。
§404
404.Imasmiṃ sati idaṃ hotītiādīsu yaṃ vattabbaṃ, taṃ paramatthadīpaniyaṃ udānaṭṭhakathāyaṃ (udā. aṭṭha. 1) vuttanayeneva veditabbaṃ.
第四〇四品说：“于此具足正念，所谓‘此成就’等句，含本义已明，乃依《乌达那注释》中说理，文义相应，当细心体味深入理解。”
§407
407.Paṭidhāvanāti paṭisaraṇaṃ, pubbe attano āgataṃ atītaṃ addhānaṃ uddissa taṇhādiṭṭhivasena paṭigamananti attho. Nanu vicikicchāvasena pāḷiyaṃ paṭidhāvanā āgatāti? Saccaṃ āgatā, sā pana taṇhādiṭṭhihetukāti ‘‘taṇhādiṭṭhivasenā’’ti vuttaṃ. Tatthāti tasmiṃ yathādhigate ñāṇadassane.
「回归」是指返回，过去曾到达自己身边的过去，因见到渴爱观点等而返回的意思。难道说因怀疑而回归过去吗？确实是回归，但这一回归是缘于渴爱、见解所引起的，言说“缘渴爱、见解”是理由。所谓“那里”，是指在那里恰如其分地获得了知识证见。
Niccalabhāvanti suppatiṭṭhitabhāvaṃ, titthiyavādavātehi akampiyabhāvañca. Garūti garuguṇayutto. Bhāriko pāsāṇacchattasadiso. Akāmā anuvattitabboti saddhāmattakeneva anuvattanamāha, na aveccappasādena. Kiccanti satthukiccaṃ. Brāhmaṇānanti jātimantabrāhmaṇānaṃ. Vatasamādānānīti magavatādivatasamādānāni. Diṭṭhikutūhalānīti taṃtaṃdiṭṭhiggāhavasena ‘‘idaṃ saccaṃ, idaṃ sacca’’ntiādinā gahetabbakutūhalāni. Evaṃ nissaṭṭhānīti yathā mayā tumhākaṃ ovādo dinno, evaṃ nissaṭṭhāni vatādīni taṃ atikkamitvā kiṃ gaṇheyyātha. Sayaṃ ñāṇena ñātanti paraneyyataṃ muñcitvā attano eva ñāṇena yāthāvato ñātaṃ. Evaṃbhūtañca sayaṃ paccakkhato diṭṭhaṃ nāma hotīti āha ‘‘sayaṃ paññācakkhunā diṭṭha’’nti. Sayaṃ vibhāvitanti tehi bhikkhūhi tassa atthassa paccattaṃ vibhūtabhāvaṃ āpāditaṃ. Upanītāti upakkamena dhammadesanānusārena nītā. Mayāti kattari karaṇavacanaṃ. Dhammenāti kāraṇena. Etaṃ vacananti etaṃ ‘‘sandiṭṭhiko’’tiādivacanaṃ.
「无常」是指牢固不动的状态，是指沙门外道观点中不动摇的状态。「尊重」指的是具备尊重品质者；「重物」指像石雨伞一样坚硬的东西。说“不愿意则不跟随”，是指徒有信心程度地附和，而非因真诚心悦。说「为师的事情」意为做教师的工作。所谓「婆罗门」，是指生来具有婆罗门种姓者。所谓「瓦塔修习」，是指像走迷宫一般的修习。所谓「见倾向好奇者」，是指因见解所触而起的好奇，诸如“这是实相”、“这是真实”等应被接受的好奇心。如此去除依处，也就是正如我已教导你们的，去除这些外依处之后，还能依赖什么呢？再者，自己以智慧认知，抛弃他法而凭自己的智慧确实认识如实。也因此说，自己亲证的即是真实，因此说“自己以慧眼见”，此乃经过比库们反复明了该理义并亲证而成。所谓「引导」，是指依循法义的教导。说「我」，是表指行为者；说「法」，是指因缘法。此话的意思即所谓“现观知见”等词的意义。
§408
408.Taṃ sammohaṭṭhānaṃ assa lokassa. Samodhānenāti samāgamena. Gabbhati attabhāvabhāvena vattatīti gabbho, kalalādiavattho dhammapabandho, tannissitattā pana sattasantāno ‘‘gabbho’’ti vutto yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Tannissayabhāvato mātukucchi ‘‘gabbho’’ti veditabbo, gabbho viyāti vā. Yathā hi nivāsaṭṭhānatāya sattānaṃ ovarako ‘‘gabbho’’ti vuccati, evaṃ gabbhaseyyakānaṃ yāva abhijāti nivāsaṭṭhānatāya mātukucchi ‘‘gabbho’’ti vuttoti.
这混乱的本处是世间。所谓混合，是指集合而成。因有孕而保持自己状态的特性来说，即胎者，如泥沙之类被称为因连结而形成的法，依此因胎被称为“胎”，或称“内胎”。正如众生因为居所状态被称作“胎”，同理对于胎位母腹，即胎，亦应知是因母腹而存在。
Yamekarattinti yassaṃ ekarattiyaṃ. Bhummatthe hi idaṃ upayogavacanaṃ, accantasaṃyoge vā. Paṭhamanti sabbapaṭhamaṃ paṭisandhikkhaṇe. Gabbheti mātukucchiyaṃ. Māṇavoti satto. Yebhuyyena sattā rattiyaṃ paṭisandhiṃ gaṇhantīti rattiggahaṇaṃ. Abbhuṭṭhitovāti uṭṭhitaabbho viya, abhimukhabhāvena vā uṭṭhito eva maraṇassāti adhippāyo. So yātīti so māṇavo yāti paṭhamakkhaṇato paṭṭhāya gacchateva. Sa gacchaṃ na nivattatīti so evaṃ gacchanto khaṇamattampi na nivattati, aññadatthu maraṇameva upagacchatīti gāthāya attho.
所谓单一时间，是指一个时间段。就场所而言，是指用途或特定组合。所谓「最初」，是在一切续缘相接时期的最早。在胎中，是指母腹；所谓众生，是指生命体。众生因此不断续接于夜间，即“夜间续接”；所谓「起立者」，是指如同升起的水，面向外起立的意思，即代表将死亡之意。那“他来去”，即众生自起始时刻便离开，向前行进而活动；众生如此行进，片刻也不回头，是说若非如此，则转往他处而最终只是走向死亡，这就是此经句的意义。
Utusamayaṃ sandhāya vuttaṃ, na lokasamaññātarajassa lagganadivasamattaṃ. Idāni vuttamevatthaṃ pākaṭataraṃ kātuṃ ‘‘mātugāmassa kira yasmi’’ntiādi vuttaṃ. Tatthāti tasmiṃ gabbhāsaye. Saṇṭhahitvāti nibbattitvā. Bhijjitvāti aggahitagabbhā eva bhinnā hutvā. Ayañhi tassā sabhāvo. Vatthu suddhaṃ hotīti paggharitalohitattā anāmayattā ca gabbhāsayo suddho hoti. Suddhavatthuttā tato paraṃ katipayadivasāni khettameva hoti gabbhasaṇṭhahanassa parittassa lohitalesassa vijjamānattā. Sambhavassa pana kathaṃ sabbhāvoti āha ‘‘tasmiṃ samaye’’tiādi. Itthisantānepi sukkadhātu labbhateva. Tenāha ‘‘aṅgaparāmasanenapi dārako nibbattatiyevā’’ti. Yathā pārikāya nābhiparāmasanena sāmassa bodhisattassa, diṭṭhamaṅgalikāya nābhiparāmasanena maṇḍabyassa nibbatti. Gandhabboti gandhanato uppajjanagatiyā nimittupaṭṭhāpanena sūcanato gandhoti laddhanāmena bhavagāmikammunā abbati pavattatīti gandhabbo, tattha uppajjanakasatto. Tenāha ‘‘tatrūpagasatto’’ti. Kammayantayantitoti tatrūpapattiāvahena kammasaṅkhātena pellanakayantena tathattāya pellito upanīto. Mahantena jīvitasaṃsayenāti vijāyanaparikkilesena ‘‘jīvissāmi kho, na nu kho jīvissāmi ahaṃ vā, putto vā me’’ti evaṃ pavattena jīvitasaṃsayena vipulena garutarena saṃsayena. Taṃ ṭhānanti thanappadesamāha. Kīḷanti tenāti kīḷanaṃ, kīḷanameva kīḷanakaṃ.
已在季节期间中曾提及，非所有众生皆具有世间常识而持续生存日数。现今便可以“母腹处在那人之中”等言明此义。所谓那里，指的是胎位区。所谓形成，是指孕育而生。所谓浸透，是指聚合已破裂形成胎卵群。其性质即为如此。称该处为净土，是因该处由膏红色与健康所显而洁净。由纯净环境故，几日后于田野中染上赤土色，出现脏污现象。至于生起为何称为全部生现，则是说“在那个时间”等。女胎亦得善界之体。故称「一个肢体染污」，如男胎因腹中受染而胎生。所谓香界，是指因气味感受而生起，借气味之相而知，其名为香。由世间业力故，佛世世生彼处，称为香界；其中还有发生者。故说“此处生有相”，是指因业力作用所生之体现。所谓「作恶意图」，是指其出生时因业力被驱逐，故以真实形式表现出来。所谓「生存怀疑严重」，是因心有生死疑惑，产生极重怀疑，不确定“我活着否？我或儿子是否活着？”此为重大怀疑，即所谓“这个处所”。所谓「戏弄」，即戏弄事物，乃戏弄即戏弄者。
§409
409.Sārajjatīti sārattacitto hoti. Byāpajjatīti byāpannacitto hoti. Kāye kesādidvattiṃsāsucisamudāye taṃsabhāvārammaṇā sati kāyasati. Anupaṭṭhapetvāti anuppādetvā, yathāsabhāvato kāyaṃ anupadhāretvāti attho. Parittacetasoti kilesehi parito khaṇḍitacitto. Tenāha ‘‘akusalacitto’’ti. Ete akusaladhammā. Nirujjhantīti nirodhaṃ pattā honti. Taṇhāvasena abhinandatīti sappītikataṇhāvasena abhimukhaṃ hutvā nandati. Abhivadatīti taṇhāvasena taṃ taṃ ārammaṇaṃ abhinivissa vadati. Ajjhosāyāti anaññasādhāraṇaṃ viya ārammaṇaṃ taṇhāvasena anupavisitvā. Tenāha ‘‘gilitvā pariniṭṭhapetvā’’ti. Dukkhaṃ kathaṃ abhinandatīti ettha dukkhahetukaṃ abhinandanto dukkhaṃ abhinandati nāmāti daṭṭhabbaṃ. Aṭṭhakathāyaṃ pana yāvatā yassa dukkhe diṭṭhitaṇhā abhinandanā appahīnā, tāvatāyaṃ dukkhaṃ abhinandati nāmāti dassetuṃ ‘‘ahaṃ dukkhito mama dukkhanti gaṇhanto abhinandati nāmā’’ti vuttaṃ. Tena gāhadvayahetukā tattha abhinandanāti dasseti. Puna ekavāranti punapi ekavāraṃ. Phalahetusandhihetuphalasandhivasena dvisandhī. ‘‘Gabbhassāvakkanti hotī’’tiādinā atthato sarūpato ca etarahi phalasaṅkhepassa. Sarūpeneva ca itaradvayassa desitattā āha ‘‘tisaṅkhepa’’nti.
所谓「正直」，意谓心意专注通达。所谓「受侵害」，是指心被影响而烦恼。身体上的毛发皮肤清净状况，因专注身体念而得知。所谓「不保持」，意为不到身体上加以维持，遵循本性。所谓「被破坏之心」，是被烦恼所包围且被瓦解的心，故名「不善心」。此即为不善之法。所谓「断灭」，是指涅槃得成。所谓因渴爱而欣喜，是指趋向于渴爱而欢喜。所谓「敷演」，是指依渴爱而进入彼所得感受。所谓「全然盘卧」，宛如四十倍之独特待令，此入在渴爱中无入，而入无生无灭之境。故说「腐烂完成」。怎么会为苦而欣喜？此处是说欣喜于苦的原因，即对苦因的欢喜而感苦。因此须知，对于阿毗达摩中所说乃至当见苦者，若其对苦因感到喜悦尚未减轻，便称之为“喜好苦”。这说明了有因因缘结合之缘故，故再三提及。此以此表示果缘因缘相续故，“胎有清楚知别智”等条件。目前用于果报总说，因果缘熟，故称之为「三总括」。
§410-414
410-414. Samathayānikassa bhikkhuno vedanāmukhena saṅkhepeneva yāva arahattā kammaṭṭhānaṃ idha kathitanti āha ‘‘saṃkhittena taṇhāsaṅkhayavimuttiṃ dhārethā’’ti. ‘‘Imaṃ taṇhāsaṅkhayavimutti’’nti ca bhagavā yathādesitaṃ desanaṃ avocāti vuttaṃ ‘‘imaṃ…pe… vimuttidesana’’nti . Yadi evaṃ kathaṃ desanā vimuttīti āha ‘‘desanā hi…pe… vimuttīti vuttā’’ti. Yassā taṇhāya vasena sāti bhikkhu sassataggāhamahāsaṅghāṭapaṭimukko, sā sabbabuddhānaṃ desanā hatthāvalambamānepi durugghāṭiyā jātāti āha ‘‘mahātaṇhājālataṇhāsaṅghāṭapaṭimukka’’nti. Mahātaṇhājāleti mahante taṇhājaṭe. Taṇhāsaṅghāṭeti taṇhāya saṅghāṭe. Tathābhūto ca tassa abbhantare kato nāma hotīti āha ‘‘anupaviṭṭho antogadho’’ti. Sesaṃ suviññeyyameva.
410-414节。关于安住止禅的比库，针对苦受方面简略而至阿拉汉的修行方法，于此说法云：『简略言之，应当持有灭除渴爱的解脱。』世尊如其所教之义，称此为『此渴爱灭尽之解脱』。若论此如何谓之解脱？世尊云：『说法者即是解脱。』有渴爱所缠者，譬如永恒牢狱之巨石枷锁；即使一切如来手持法杖，亦难以破解，故称为『巨大渴爱之锁链枷锁已除者』。所谓巨大渴爱，谓深重缠缚渴爱；渴爱枷锁者，即渴爱之缠累。其中心境如何？世尊曰『内心未清明、内陷泥泞』，凡所剩余理应圆明明了。
Mahātaṇhāsaṅkhayasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大渴爱尽经注释》的隐义阐明完毕。
9. Mahāassapurasuttavaṇṇanā九、《大阿萨普拉经注释》
§415
415.Jānapadinoti janapadavanto, janapadassa vā issarā rājakumārā gottavasena aṅgā nāma. Tesaṃ nivāso yadi eko janapado , kathaṃ bahuvacananti āha ‘‘ruḷhīsaddenā’’ti. Akkharacintakā hi īdisesu ṭhānesu yutte viya saliṅgavacanāni (pāṇini 1.2.51) icchanti. Ayamettha ruḷhī yathā ‘‘kurūsu viharati, mallesu viharatī’’ti ca. Tabbisesane pana janapadasadde jātisadde ekavacanameva. Tenāha ‘‘aṅgesu janapade’’ti. Assā vuccanti pāsāṇāni, tāni sundarāni tattha santīti ‘‘assapura’’nti so nigamo vuttoti kecī. Apare pana ājānīyo asso rañño tattha gahaṇaṃ upagatoti ‘‘assapura’’nti vuttoti vadanti. Kiṃ tehi, nāmametaṃ tassa nigamassa. Yasmā pana tattha bhagavato nibaddhavasanaṭṭhānaṃ kiñci nāhosi, tasmā ‘‘taṃ gocaragāmaṃ katvā viharati’’cceva vuttaṃ. Tathā hi pāḷiyaṃ ‘‘assapuraṃ nāma aṅgānaṃ nigamo’’ti gocaragāmakittanameva kataṃ.
415节。所谓“邑邦”，乃指乡邑之众；邑邦之主，为拥著王子血脉之族臣。若此只一邑，何以用复数？谓因语文习俗，如“于库鲁族居住”、“于玛拉族居住”等用复数表示。特别情况下，如邑邦名，谓只用单数。如所谓“在安格之邑邦”中即用复数。石头称为“亚萨”，因其美丽故称“亚萨城”；亦有不知者谓亚萨为王名，实为误解。因世尊所处无任何绑定法制之地，故仅说“彼在御者之村居住”。即巴利语所谓“亚萨城”为“御者乡村”之地名之提及。
Evarūpena sīlenātiādīsu sīlaggahaṇena vārittasīlamāha. Tena sammāvācākammantājīve dasseti. Ācāraggahaṇena cārittasīlaṃ. Tena parisuddhaṃ kāyavacīsamācāraṃ. Paṭipattiggahaṇena samathavipassanāmaggaphalasaṅgahaṃ sammāpaṭipattiṃ. Lajjinoti iminā yathāvuttasīlācāramūlakāraṇaṃ. Pesalāti iminā pārisuddhiṃ. Uḷāraguṇāti iminā paṭipattiyā pāripūriṃ. Bhikkhusaṅghasseva vaṇṇaṃ kathentīti idaṃ tesaṃ upāsakānaṃ yebhuyyena bhikkhūnaṃ guṇakittanapasutatāya vuttaṃ. Te pana saddhammepi sammāsambuddhepi abhippasannā eva. Tenāha ‘‘buddhamāmakā dhammamāmakā’’ti. Vatthuttaye hi ekasmiṃ abhippasannā itaradvaye abhippasannā eva tadavinābhāvato. Piṇḍapātāpacāyaneti lakkhaṇavacanametaṃ yathā ‘‘kākehi sappi rakkhitabba’’nti, tasmā paccayapaṭipūjaneti vuttaṃ hoti. Paccayadāyakānañhi kārassa attano sammāpaṭipattiyā mahapphalabhāvassa karaṇaṃ idha ‘‘piṇḍapātāpacāyana’’nti adhippetaṃ.
谓道德等戒律之维持法称为持戒。此显示合宜言语行为衣食之体现。行为的规范即戒律。戒律清净者即体现身口意之纯洁行为。修持戒律与止观所得诸法果报密切相关，称为正当之修学。所谓羞耻，指此清净戒行为之根本原因。所谓洁净，意指此戒律精进纯净。所谓纯正，是指修持行为之圆满成就。此乃称述比库僧团之特征，是对诸在家比库奉献僧团美称的总纲。彼等具有对正法、正觉者坚定信心故称为敬重之人。故称“佛之属、法之属”。彼等在物质上专一信心，其他悉随信心之消长，有时在赞助上表现，有时减少。布施食物之表达，如“应由乌鸦保护”，故称为因缘回向食。因缘之人因其敬持正行故获其大果，此称为布施用意。
Samaṇakaraṇāti samaṇabhāvakarā, samaṇabhāvassa kārakāti attho. Te pana ekantato attano santāne uppāditā vaḍḍhitā ca hontīti āha ‘‘samādāya paripūritā’’ti. Samaṇaggahaṇañcettha samaṇavasena, na sāmaññamattenāti āha ‘‘samitapāpasamaṇa’’nti. Brāhmaṇakaraṇāti etthāpi vuttanayenevattho veditabbo. Byañjanato eva cāyaṃ bhedo, yadidaṃ samaṇabrāhmaṇāti , na atthato. Samaṇenakattabbadhammāti samaṇadhamme ṭhitena sampādetabbadhammā. Yo hi heṭṭhimasikkhāsaṅkhātasamaṇabhāve suppatiṭṭhito, tena ye uparisikkhāsaṅkhātasamaṇabhāvā sampādetabbā, tesaṃ vaseneva vuttasamaṇena kattabbadhammā vuttāti. Tathā hi tesaṃ samaṇabhāvāvahataṃ sandhāyāha ‘‘tepi ca samaṇakaraṇā hontiyevā’’ti. Idha panāti mahāassapure. Hirottappādivasena desanā vitthāritāti hirottappa-parisuddhakāyavacīmanosamācārājīvaindriyasaṃvara-bhojanemattaññuta- jāgariyānuyogasatisampajañña-jhānavijjāvasena samaṇakaraṇadhammadesanā vitthārato desitā, na tikanipāte viya saṅkhepato. Phalaggahaṇeneva vipākaphalaṃ gahitaṃ, taṃ pana ukkaṭṭhaniddesena catubbidhaṃ sāmaññaphalaṃ daṭṭhabbaṃ. Ānisaṃsaggahaṇena piyamanāpatādiudrayo. Tasseva atthoti tasseva avañcāpadasseva atthaniddeso. ‘‘Yassā hī’’tiādinā byatirekavasena atthaṃ vadati. Ettakena ṭhānenāti ettakena pāḷipadesena. Hirottappādīnaṃ upari pāḷiyaṃ vuccamānānaṃ samaṇakaraṇadhammānaṃ. Vaṇṇaṃ kathesīti guṇaṃ ānisaṃsaṃ abhāsi. Satipaṭṭhāne vuttanayenāti ‘‘apica vaṇṇabhaṇanameta’’ntiādinā satipaṭṭhānavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) vuttanayena.
所谓行比库，意即承担比库身份者；行比库所摄，指标的是外在显现之行为与内心生起者。彼等坚固、增长自性，谓“满载保持”。行比库从顺戒中产生，非单靠一般外行。若说同样为比库彼此异分，意谓行为分别所摄。所谓“行比库”，乃指守护正法、稳立修持之比库。此为某巨邑之中说法。此处广述于诸烦恼破除、五根五力明了、正念正知安住、内心适安、持戒蛰伏、禅定果证等。论说深入，不似三藏简略言说。果报因缘集结，是以见果报分明。因缘诸果及胜义之理圆满指示。此处指出行比库所担负之因缘义理现前。
§416
416.Yaṃ hirīyatīti yena dhammena hetubhūtena vā jigucchati. Karaṇe hetaṃ paccattavacanaṃ. Yanti vā liṅgavipallāsena vutto, dhammoti attho. Hirīyitabbenāti upayogatthe karaṇavacanaṃ, hirīyitabbayuttakaṃ kāyaduccaritādinti attho. Ottappitabbenāti etthāpi eseva nayo. Ajjhattaṃ niyakajjhattaṃ jātiādi samuṭṭhānaṃ etissāti ajjhattasamuṭṭhānā hirī, bahiddhā attato bahibhūto parasatto samuṭṭhānaṃ etissāti bahiddhāsamuṭṭhānaṃ ottappaṃ. Attādhipatito āgatā attādhipateyyā, attānaṃ adhipatiṃ katvā pavattā. Lajjāsabhāvasaṇṭhitāti pāpajigucchanasabhāvaṭṭhāyinī. Sappatissavalakkhaṇattā garunā kismiñci vutte gāravavasena patissavanaṃ patissavo, saha patissavenāti sappatissavaṃ, patissavabhūtaṃ taṃsabhāvañca yaṃ kiñci gāravaṃ. Jātiādimahattatāpaccavekkhaṇena uppajjamānā ca hirī tattha gāravavasena pavattatīti sappatissavalakkhaṇāti vuccati. Bhayasabhāvasaṇṭhitanti pāpato bhāyanasabhāvaṭṭhāyī, vajjabhīrukabhayadassāvilakkhaṇattā vajjaṃ bhāyati taṃ bhayato passatīti vajjabhīrukabhayadassāvī, evaṃsabhāvaṃ ottappaṃ. Ajjhattasamuṭṭhānāditā ca hirottappānaṃ tattha tattha pākaṭabhāveneva vuccati, na paresaṃ kadāci aññamaññavippayogā. Na hi lajjanaṃ nibbhayaṃ, pāpabhayaṃ vā alajjanaṃ hotīti. Ayamettha saṅkhepo, vitthāro pana aṭṭhasāliniyaṃ (dha. sa. aṭṭha. 1.balarāsivaṇṇanā) vuttanayeneva veditabbo. Lokamariyādassa pālanato lokapāladhammā nāma. Sukkāti odātā pabhassarabhāvakārakā, sukkābhijātihetutāya vā sukkā. Sambhedanti ācāramariyādāsaṅkaraṃ. Devabhāvāvahā dhammāti devadhammā.
416节。所谓羞耻，指对法义依因缘起着生厌恶者。应用于个人实践。谓以相反意义说法，“法”即是法义。所谓羞耻，是指行为应当保留之谦敬意；针对身之恶行而制止。所谓慚愧亦同理。内起外生之念头或现象。内缘起者为自性之心，外缘起者是他人或外境之缘起。内缘起中，分别为内境与外境之彼此主宰，自我称为主宰者。羞耻本性为贪欲垢污及不善集会之性质。正如对善名声知重之庄严，亦称为共持庄严。因对大恶之怖畏，表现戒禁之怕，此恐怖是戒恐怖。如此性质，即为慚愧。内缘起及外缘起呈现羞耻众多显现，非彼此偏离。羞耻非无恐，非无恶恐，非无恶意。此略言之，其详见八(土喇吒)类说明。所谓大众敬重所持者，为善民所尊敬，谓敬重所生之光明与自觉。破坏则为不敬。清淨行为即是神圣行为之体现。
Sukkadhammasamāhitāti yathāvuttasukkadhammasamaṅgino. Santoti vūpasantadosā. Sappurisāti santajanā. Saparahitasādhakā hi sādhavo.
所谓“安适法”，如前述，谓安适相称之德行。所谓安详，指无纠缠之过患。所谓善士，即善良贤圣之人。谓无怨害之施行者即为贤圣。
Avayavavinimuttassa samudāyassa abhāvato, avayavena ca samudāyassa apadisitabbato ovādūpasampadāvahaovādekadeso ovādūpasampadāti. Idhāti imasmiṃ assapure. Ete hirottappadhammā. Samaṇadhammā nāmāti dassitā mūlabhūtasamaṇabhāvakarā dhammāti katvā. Tathā hi tesaṃ ādito gahaṇaṃ.
『由组成部分解脱者的集起消失，以及因组成部分而应当放弃集起之事，戒律规诫与调伏境地的规诫即是规诫调伏。』此言在此教法中。此乃凡夫烦恼所为。称之为沙门法者，是示现根本沙门本质的法门。确实如此，他们所发起的是深奥难知之法。
Yassa adhigamena nippariyāyato samaṇā nāma honti, so ariyamaggo ‘‘samaṇassa kammaṃ paṭipadā’’ti katvā sāmaññaṃ, tassa pana phalabhāvato, ārammaṇakaraṇavasena araṇīyato phalanibbānāni sāmaññattho. Rāgaṃ khepetīti rāgakkhayo, ariyamaggo. Rāgo khīyati etthāti rāgakkhayo, nibbānaṃ. Phalaṃ pana kāraṇūpacārena rāgakkhayo daṭṭhabbo. Dosakkhayo mohakkhayoti etthāpi eseva nayo. Sāmaññabhūto attho sāmaññattho, maggo, sāmaññassa atthoti sāmaññattho, phalanti āha ‘‘maggampi phalampi ekato katvā sāmaññattho kathito’’ti. Tayidaṃ ukkaṭṭhaniddesena vuttaṃ. Sīlādipubbabhāgapaṭipadāpi hi idha ‘‘sāmaññattho’’ti gahitā. Tenevāha ‘‘sati uttarikaraṇīye’’ti. Paṭivedayāmīti punappunaṃ ñāpemi.
指因其所获得成就，没有退失者称为沙门者，此人称其修道行为为圣道；就其成果而言，由于起始的缘故，所修持的道果具备非禁断性，故称为圣道之所归。『断恶欲』即是断除贪欲，圣道。此处因贪欲的消灭而称为贪欲断灭，即涅槃。果位由因缘而生，故可见断贪之果。复有断嗔，断痴亦可同理。圣者所成之法即圣道，是圣道之义；所谓道果合一，称其为圣道之义者，如此说已为充分证明。此为精要明示。守戒等修道初步部分亦称为“圣道义”，故云：“念应当加强”，复数次反复阐明之。
§417
417.Kammapathavasenevāti akusalakammapathabhāveneva, tato tādisampi akusalakammaṃ bhikkhussa kātuṃ na yuttanti duṭṭhullabhāveneva tato oramatīti adhippāyo. Sikkhāpadabaddhenāti sikkhāpadapaññāpanena. Pānīyaghaṭe vā patte vā kākānaṃ hatthaṃ vā daṇḍaṃ vā leḍḍuṃ vāti sabbamidaṃ nidassanamattaṃ daṭṭhabbaṃ. Yattha katthaci hi ṭhitānaṃ aññesampi pāṇīnaṃ uṭṭhāpanādi sabbaṃ aniṭṭhakaraṇaṃ idha aparisuddhakāyasamācārabhāveneva saṅgahitanti. Uttānoti uddhamuddhaṃ tanotīti uttāno. Evaṃbhūto ca kenaci anuppādabhūmiyaṃ sañjātasālakalyāṇīkhandho viya uparūpari uggatuggato pākaṭo ca hotīti āha ‘‘uggato pākaṭo’’ti. Anāvaṭoti anivuto. Tenāha ‘‘asañchanno’’ti, nacchādetabboti attho. Ekasadiso visuddhabhāvena. Antarantare chiddarahito pubbenāparaṃ sammāpaṭipattiyā sandhānena. Saṃvuto kāyikassa saṃvarassa anupakkilesato. Tenāha ‘‘kilesānaṃ dvāraṃ pidahanenā’’ti.
此处以业道为义，意指恶业道；因此比库对于此类恶业不当实行，因其害人而不合宜。戒律条文之说授也。譬如手中钵、叶子、乌鸦之手、杖、笋等，仅为示例。因有众多聚焦于不同器物以防不净身体之行为，故汇聚此例。举起之意为向上举起推举。如此出现者，如同生起之善根堆积、彼此相承，相互高举彰显，故谓“显现清净”。“不遮盖”即未覆蔽，故云“不遮断”。此意为净洁明晰，相续不间断，前后贯通显现。称为“具足身体之束缚调伏”者，意为断除烦恼之门。
§418
418. Ettha yathā lahukataraṃ kākuṭṭhāpanādikāyakammaṃ kāyasamācārassa aparisuddhabhāvāvahaṃ sallekhavikopanato, micchāvitakkanamattañca manosamācārassa, evaṃ yaṃ kiñci aniyyānakathākathanamattaṃ vacīsamācārassa aparisuddhabhāvāvahaṃ sallekhavikopanato, na hasādhippāyena musākathananti daṭṭhabbaṃ. Hasādhippāyena hi musākathanaṃ sikkhāpadabaddheneva paṭikkhittanti.
譬如轻微之掐搔等行为，虽为身行不净之表现；由於痴心增恶、妄念较多，言语行为亦由此产生不净，应见其乃杂染烦恼之所起。虚假言语则由嗔恚驱使而生，且被戒律条文所禁止。
§420
420. Ājīvopi ekacco kammapathavasena vārito labbhati. So pana atioḷāriko kāyavacīsamācāravāresu vuttanayo evāti na gahitoti daṭṭhabbaṃ. Ye pana ‘‘tādiso bhikkhūnaṃ ayogyato na gahito’’ti vadanti, taṃ micchā tathā sati kāyavacīsamācāravārepi tassa aggahetabbabhāvāpattito. ‘‘Khādatha pivathā’’ti pucchā attano khāditukāmatādīpanena, pariyāyakathābhāvato panesā sallekhavikopanā jātā.
虽然有些生计活动可视作业道障碍而为回避，但过于严苛拘泥于身体与言语行为的障碍，则不可取。谓之“不应接受”，实为错误。若人以“佛教比库无此能力”论断，实属偏差。因欲食饮之心起，产生诸多妄想，进而导致杂染烦恼之生。
§422
422. Anesanaṃ pahāya dhammena samena paccaye pariyesanto pariyesanamattaññū nāma. Dāyakassa deyyadhammassa attano ca pamāṇaññutāpaṭiggaṇhanto paṭiggahaṇamattaññū nāma. Yoniso paccavekkhitvā paribhuñjanto paribhogamattaññū nāma.
《菩萨戒云》：“放弃饮食，保持平和，善缘所生者，名为知足。”供养所应之法与自我分际等均应有所节制者，名为受持节制。以智慧正念观察，适当取用，名为正当享用。
§423
423.Ekasmiṃkoṭṭhāseti majjhimayāmasaññite ekasmiṃ koṭṭhāse. ‘‘Vāmena passena sentī’’ti evaṃ vuttā. Dakkhiṇapassena sayāno nāma natthi dakkhiṇahatthassa sarīraggahaṇādipayogakkhamato. Purisavasena cetaṃ vuttaṃ.
423.「一处拘束」者，谓居中之念聚集于一处拘束中。所谓“一处拘束”为谓。文中说『左观之故聚焦也』，此则指左侧视点。右视者，因右手之体持业等不便，故无右侧卧之说。此理亦由丈夫之行持而示说。
Tejussadattāti iminā sīhassa abhīrukabhāvaṃ dasseti. Bhīrukā hi sesamigā attano āsayaṃ pavisitvā santāsapubbakaṃ yathā tathā sayanti, sīho pana abhīrukabhāvato satokārī bhikkhu viya satiṃ upaṭṭhapetvāva sayati. Tenāha ‘‘dve purimapāde’’tiādi. Seti abyāvaṭabhāvena pavattati etthāti seyyā, catutthajjhānameva seyyā. Kiṃ pana taṃ catutthajjhānanti? Ānāpānacatutthajjhānaṃ. Tattha hi ṭhatvā vipassanaṃ vaḍḍhetvā bhagavā anukkamena aggamaggaṃ adhigato tathāgato jātoti keci, tayidaṃ padaṭṭhānaṃ nāma na seyyā. Apare pana ‘‘catutthajjhānasamanantarā bhagavā parinibbāyī’’ti vuttapadaṃ gahetvā ‘‘lokiyacatutthajjhānasamāpatti tathāgataseyyā’’ti vadanti, tathā sati parinibbānakālikā tathāgataseyyāti āpajjati, na ca bhagavā catutthajjhānaṃ samāpajjanabahulo vihāsi, aggaphalajhānaṃ panettha ‘‘catutthajjhāna’’nti adhippetaṃ. Tattha yathā sattānaṃ niddupagamanalakkhaṇā seyyā bhavaṅgacittavāravasena hoti, tañca tesaṃ paṭhamajātisamanvayaṃ yebhuyyavuttikaṃ, evaṃ bhagavato ariyajātisamanvayaṃ yebhuyyavuttikaṃ aggaphalabhūtaṃ catutthajjhānaṃ ‘‘tathāgataseyyā’’ti veditabbaṃ. Sīhaseyyāti seṭṭhaseyyāti āha ‘‘uttamaseyyā’’ti.
光明赐予者，以此显示狮子之勇猛形态。狮子之勇猛者，譬如残兽入其所安歇之处，虽随赖之前安卧自如，狮子因其勇猛几近护持，比库亦如是，具正念安住而卧。故曰『二先驱肢体』由此起，表示床是有规律地活动着，此为床也，即第四禅定亦为床。究竟何为第四禅？即入出息第四禅。于是立于此，增长观照，佛陀随行而达诸上道，称为如来降生。此名为理所应立之据点，非床也。又有说法谓「于第四禅之后，佛陀即灭度」，取此文意谓“世间法第四禅得成果时，乃如来安卧”，非佛常游于第四禅，而是将第四禅名为“果位禅”，谓其住处是如来安卧。譬如众生沉眠状态，意由心识流转，此乃初生之续，诸佛菩萨法之相续，成就第四禅果，“如来安卧”应如此知。谓狮卧为上卧，又称「最胜卧」。
§426
426.Vigatantānīti iṇamūlāni. Tesanti iṇamūlānaṃ. Pariyantoti avaseso.
426.「无根者」谓根部空无之物。此为根部。所谓终止者，即末端。
Pavattinivāraṇena catuiriyāpathaṃ chindanto. Ābādhatīti pīḷeti. Dukkhitoti sañjātadukkho. Appaṃ balaṃ balamattā. Appattho hi ayaṃ mattā-saddo ‘‘mattāsukhapariccāgā’’tiādīsu (dha. pa. 290) viya, balavattho pana mattā-saddo anatthantaro. Sesanti ‘‘tassa hi bandhanā muttomhīti āvajjayato tadubhayaṃ hotī’’tiādinā vattabbaṃ sandhāyāha. Sabbapadesūti vuttāvasiṭṭhesu sabbapadesu. Yenakāmaṃ yathāruci gacchatīti yenakāmaṃgamoti anunāsikalopaṃ akatvā niddeso. Bhujo attano yathāsukhaviniyogo isso icchitabbo etthāti bhujisso, sāmiko. So pana aparasantakatāya ‘‘attano santako’’ti vutto. Dullabhaāpatāya kaṃ tārenti etthāti kantāroti āha ‘‘nirudakaṃ dīghamagga’’nti.
因障碍之除，破除四力道。所谓「障」即苦恼。苦恼者，生起之苦。力弱者，单指力量之量。弱者此声动，类似“甘甜舍弃”等语，作力之名而非量。结论：「其束缚已解」以此为说。谓所有词中，最胜词此中皆说完毕。所欲如意随顺而行者，谓随所欲之行而不违逆，其令满足身心之用者，此指“身主”，即主“身”的主人。此人因不安而诸法护持，谓“自身活着”，难得之获以阻断者，谓“旷野”，言“干旱旷野之长路”。
Vināsetīti khādanadubbiniyojanādīhi yathā iṇamūlaṃ kiñci na hoti, tathā karoti. Yamhi rāgavatthumhi. So puggalo. Tena rāgavatthunā, puriso ce itthiyā, itthī ce purisena. Iṇaṃ viya kāmacchando daṭṭhabbo pīḷāsamānato.
「灭者」谓食物所难以调制者等，如根根空无断绝，必然灭者。欲者名为对应之人。故因有欲者之缘，若男子与女子，则男子视女子，女子视男子，犹如欲断者，乃显受压迫。
Na vindatīti na jānāti. Upaddavethāti sukhavihārassa upaddavaṃ karotha, vibādhethāti attho. Rogo viya byāpādo daṭṭhabbo sukhabhañjanasamānato.
「不得者」谓不知也。扰乱者，为安乐生活制造扰乱，意为争吵。病般之苦，似快乐之崩坏。
Nānāvidhahetūpāyālaṅkatatāya khandhāyatanadhātupaṭiccasamuppādādidhammanītivicittatāya ca vicittanaye. Dhammassavaneti dhammakathāyaṃ. Kathā hi sotabbaṭṭhena ‘‘savana’’nti vuttā. Evamettha sīlaṃ vibhattaṃ, evaṃ jhānābhiññā, evaṃ vipassanāmaggaphalānīti neva tassa dhammassavanassa ādimajjhapariyosānaṃ jānāti. Uṭṭhiteti niṭṭhite. Aho kāraṇanti tattha tattha paṭiññānurūpena nikkhittasādhanavasena gahitakāraṇaṃ. Aho upamāti tasseva kāraṇassa patiṭṭhāpanavasena anvayato byatirekato ca patiṭṭhaṃ udāharaṇādi. Bandhanāgāraṃ viya thinamiddhaṃ daṭṭhabbaṃ dukkhato niyyānassa vibandhanato.
因多种因缘、方便而成具足，依于蕴、处、界之缘起等法理，心的性质即由此而显。法闻，指的是法的说法。因说应当听闻，故称‘闻’。如是，戒律有所开阔，禅那与三慧之道及其果报亦是如此，不过由此并不知晓法说的起始与终结。‘起’即‘终’，此处‘哦，因缘’是依五蕴缘起、因缘对应而识别的成就之因。‘哦，如此’喻示因的确立，示例等说明了如铁牢笼般烦恼（三昧惰）应当如实观察，其因乃苦难的束缚所致。
Yasmā kukkuccanīvaraṇaṃ uddhaccarahitaṃ natthi, yasmā vā uddhaccakukkuccaṃ samānakiccāhārapaṭipakkhaṃ, tasmā kukkuccassa visayaṃ dassento ‘‘vinaye apakataññunā’’tiādimāha. Yathā hi uddhaccaṃ sattassa avūpasamakaraṃ, tathā kukkuccampi. Yathāpi uddhaccassa ñātivitakkādi āhāro, tathā kukkuccassapi. Yathā ca uddhaccassa samatho paṭipakkho, tathā kukkuccassapīti. Dāsabyaṃ viya uddhaccakukkuccaṃ daṭṭhabbaṃ aseribhāvāpādanato.
因无掉举与忧愁的烦恼遮蔽，或二者相当，故而显现烦恼境界，他说‘于律中失去智慧’等。正如掉举使三界生灭得以调伏，烦恼亦复如是。正如掉举由亲近恶念等引起，烦恼亦然。并且掉举有调伏之道，烦恼亦有。掉举与烦恼如仆役一般，应当观察其为厌离之因。
Soḷasavatthukā vicikicchā aṭṭhavatthukaṃ vicikicchaṃ anupaviṭṭhāti āha ‘‘aṭṭhasu ṭhānesu vicikicchā’’ti. Vicikicchantoti saṃsayanto. Adhimuccitvāti pattiyāyetvā. Gaṇhitunti saddheyyavatthuṃ pariggahetuṃ. Abhimukhaṃ sappanaṃ āsappanaṃ, parito sappanaṃ parisappanaṃ. Padadvayenapi cittassa anicchanākārameva vadati. Khemantagāmimaggaṃ na pariyogāhati etenāti apariyogāhanaṃ, ussaṅkitaparisaṅkitabhāvena chambhitaṃ hoti cittaṃ yassa dhammassa vasena, so dhammo chambhitattanti vicikicchanākāramāha. Tenāha ‘‘cittassa uppādayamānā’’ti. Kantāraddhānamaggo viyāti sāsaṅkakantāraddhānamaggo viya daṭṭhabbā appaṭipattihetubhāvato.
有十六种怀疑，八种怀疑未开示，称为‘八处有疑’。怀疑即疑惑。‘即入’意为忍耐接受。‘把持’是要舍弃不善，担当信解之事。‘相向’谓专注正念，‘反向’谓思惑散乱。两方面准用以说明心体之不乐。‘不取用通达之道’意即不亲近修道，因此心因法缘违逆而退转，是怀疑之状态。故有‘心之发生’时状。‘半途而废之路’如悬崖之路，少得成就，由无依缘故。
Natthi ettha iṇanti aṇaṇo, tassa bhāvo āṇaṇyaṃ, kassaci iṇassa adhāraṇaṃ. Samiddhakammantoti nipphannajīvikappayogo. Paribundhati uparodhetīti ra-kārassa la-kāraṃ katvā palibodho, aserivihāro, tassa mūlaṃ kāraṇanti palibodhamūlaṃ. Cha dhamme bhāvetvāti asubhanimittaggāhādike cha dhamme uppādetvā vaḍḍhetvā. Cha dhamme bhāvetvāti ca mettānimittaggāhādayo ca tattha tattha cha dhammāti vuttāti veditabbo. Pajahatīti vikkhambhanavasena pajahati. Tenāha ‘‘ācārapaṇṇattiādīni sikkhāpiyamāno’’tiādi. Paravatthumhīti visabhāgavatthusmiṃ, paravisaye vā. Paravisayā hete bhikkhuno, yadidaṃ pañca kāmaguṇā. Āṇaṇyamiva kāmacchandappahānaṃ āha piyavatthuabhāvāvahato.
在此无贵贱之分，心存差异，有别。‘积善业'为安稳生活之业。‘缠绕与破坏’分别指煞与相对应的亏损，破坏行为为其根本原因。‘修习六法’即六法之美好缘起诸障碍，生长增益。‘修习六法’又指慈心等准诸法，此处当知为六法。‘舍弃’为放下之意。故有‘修习戒律等’句。‘远离’谓于不净之物、境界远离。分开为善法、不善法之意义。‘远离境界’之因是比库之五种欲界属性。谓如去欲念之行为，被誉为受爱护之法。
Ācāravipattipaṭibāhakāni sikkhāpadāni ācārapaṇṇattiādīni. Ārogyamiva byāpādappahānaṃ āha kāyacittānaṃ phāsubhāvāvahato.
障害行为的戒律便是持戒等规范。疾病如恼恨障同样被舍弃，障碍身心之不善状态。
Bandhanā mokkhamiva thinamiddhappahānaṃ āha cittassa niggahitabhāvāvahato.
如铁牢笼一般烦恼重负的放弃称为‘心之紧闭状态’。
Bhujissaṃ viya uddhaccakukkuccappahānaṃ āha cittassa seribhāvāvahato.
此处谓如放逸动摇所生心的散乱，称为心的激荡动摇之破坏。
Tiṇaṃviyāti tiṇamiva katvā. Agaṇetvāti acintetvā. Khemantabhūmiṃ viya vicikicchāpahānaṃ āha anussaṅkitāparisaṅkitabhāvena sammāpaṭipattihetubhāvato.
谓「三」如三草割断之义，不聚集即不思虑，譬若善地断除怀疑之破坏，因对境物详察、深思熟虑，故成正行因。
§427
427. Kirīyati (a. ni. ṭī. 3.5.28-29) gabbhāsaye khipīyatīti karo, sambhavo, karato jātoti karajo, mātāpettikasambhavoti attho. Mātuyā hi sarīrasaṇṭhāpanavasena karato jātoti karajoti apare. Ubhayathāpi karajakāyanti catusantatirūpamāha. Temetīti tintaṃ karoti. Ko panettha tintabhāvoti āha ‘‘snehetī’’ti, pītisnehena pīṇanaṃ karotīti attho. Tenāha ‘‘sabbattha pavattapītisukhaṃ karotī’’ti. Pītisamuṭṭhānapaṇītarūpehi sakalassa karajakāyassa pariphuṭatāya cettha taṃsamuṭṭhāpakapītisukhānaṃ sabbattha pavatti jotitā. Parisandetītiādīsupi eseva nayo. Tatthāpi hi ‘‘samantato sandeti temeti sneheti, sabbattha pavattapītisukhaṃ karotī’’tiādinā yathārahaṃ attho veditabbo. Paripūretīti vāyunā bhastaṃ viya imaṃ karajakāyaṃ pītisukhena pūreti. Samantato phusatīti imaṃ karajakāyaṃ pītisukhena phusati. Sabbāvatoti a-kārassa ā-kāro kato, sabbāvayavavatoti atthoti āha ‘‘sabbakoṭṭhāsavato’’ti, maṃsādisabbābhāgavatoti attho. Aphuṭaṃ nāma na hoti pītisukhasamuṭṭhānehi rūpehi sabbatthakameva byāpitattā. Kātuñceva yojetuñca cheko sannetuṃ paṭibaloti yojanā. Nhānīyacuṇṇānaṃ parimaddanavasena piṇḍaṃ karontena hatthena bhājanaṃ nippīḷetabbaṃ hotīti āha ‘‘sannentassa bhijjatī’’ti. Anugatāti anupaviṭṭhā. Parigatāti parito samantato tintā. Tintabhāveneva samaṃ antaraṃ bāhirañca etissāti santarabāhirā. Sabbatthakamevāti sabbattheva. Na ca pagghariṇī pamāṇayuttasseva udakassa sittattā. Ettha ca nhānīyapiṇḍaṃ viya karajakāyo, taṃ temetvā sampiṇḍitapamāṇayuttaudakaṃ viya paṭhamajjhānasukhaṃ daṭṭhabbaṃ.
427. 释义如律藏释论所载：「作」、「生」、「作生」是指胎中生成，是父母起身之义。母亲因身合持而作生此义。两者皆称作「作生身」，形如四四相。云「三者作成」，指此三义。此处所说「三」之义谓为「爱」，即由欢喜爱致生苦果。又说「处处遍行喜乐」，是欢喜爱由此生发，遍布作成身全处，此为其义。此中与「亲近」等词意相同。然此「爱」义应作合适断解，意为「处处缠染欢喜之乐」。又云：作生身如风吹动，此身被欢喜乐充满。处处触及欢喜乐，这种欢喜乐之生起、遍行，尽见明示。又有「遍覆」义，指身体由肌肉等组成诸部分，时时被欢喜乐遍布而不破。谓有连接与分合之意，手捏饭团时因松紧而断裂，如此各处皆为欢喜乐所充盈。亦谓「伴随」无离散之义，亦有遍绕周围缠染之义。此处欢喜乐遍布无处不在，非如泥土泥沙土粒一类可断之物。此身欢喜乐贯穿如水相，呈现初禅喜乐之体。
§428
428.Heṭṭhā ubbhijjitvā uggacchanaudakoti rahadassa adhothūladhārāvasena ubbhijja uṭṭhahanaudako. Antoyeva ubbhijjanaudakoti rahadassa abbhantareyeva thūladhārā ahutvā uṭṭhitaudakasirāmukhehi ubbhijjanako. Āgamanamaggoti nadītaḷākakandarasaraādito āgamanamaggo.
428. 「下处喷出水」谓水流由谷底或洞穴向外喷涌，如呵欠时气体自下咽喉喷出之义。至水流本源处谓「喷出口水」，即洞穴内外较粗管道通水之处。所谓来去道路，即河流盘曲穿山之道。
§429
429. Uppalagacchāni ettha santīti uppalinī (a. ni. ṭī. 3.5.28-29), vāri. Ayamettha vinicchayo, tathā hi loke rattakkhiko ‘‘puṇḍarīkakkho’’ti vuccati. Keci pana ‘‘rattaṃ padumaṃ, setaṃ puṇḍarīka’’nti vadanti. Uppalādīni viya karajakāyo, udakaṃ viya tatiyajjhānasukhanti ayampi attho ‘‘purimanayenā’’ti atideseneva vibhāvitoti daṭṭhabbaṃ.
429. 「莲花叶」此处指水，即水面。有人云晨星为红莲花。此处云莲花以此比初禅喜乐身，水以比第三禅喜乐，故云「象征明净」之义，应依文中意义细察。
§430
430.Nirupakkilesaṭṭhenāti rajojallādinā anupakkiliṭṭhatāya amalīnabhāvena. Amalīnampi kiñci vatthu pabhassarasabhāvaṃ hotīti vuttaṃ ‘‘pabhassaraṭṭhenā’’ti. Utupharaṇanti uṇhautupharaṇaṃ. Sabbatthakameva jhānasukhena phuṭṭho karajakāyo yathā utunā phuṭṭhavatthasadisoti āha ‘‘vatthaṃ viya karajakāyo’’ti. Tasmāti ‘‘vatthaṃ viyā’’tiādinā vuttamevatthaṃ hetubhāvena paccāmasati, karajakāyassa vatthasadisattā catutthajjhānasukhassa ca utupharaṇasadisattāti attho. Santasabhāvattā ñāṇuttarattā cettha upekkhāpi sukhe saṅgahitāti catutthajjhānepi sukhaggahaṇaṃ kataṃ. ‘‘Parisuddhena pariyodātena pharitvā nisinno hotī’’ti vacanato catutthajjhānacittassa vatthasadisatā vuttā. Catutthajjhānasamuṭṭhānarūpehi bhikkhuno kāyassa phuṭabhāvaṃ sandhāya ‘‘taṃsamuṭṭhānarūpaṃ utupharaṇaṃ viyā’’ti vuttaṃ. Purisassa kāyo viya bhikkhuno karajakāyoti ayaṃ panattho pākaṭoti na gahito, gahito eva vā ‘‘yathā hi katthaci…pe… kāyo phuṭo hotī’’ti vuttattā.
430. 无染净身者指无尘染之清净，谓安立之时身心无污垢，具洁净性。如论所言，净洁具有光明性。青涩生长指生命根本生起。作生身即禅乐身，似身壳，具四禅喜乐体。因平静性、智慧超越，第四禅亦聚集无苦乐。经文云：「以净洁庄严成就，安坐不起动」。言禅悦所生身体结构，觉知佛在此加以说明。比库身如一般人身，故称为作生身。此义明确，非泛泛「有形体」说，乃如经中所言「如人身觉察已生身形」。
§431
431.Pubbenivāsañāṇaupamāyanti pubbenivāsañāṇassa dassitaupamāyaṃ. Taṃdivasaṃkatakiriyāgahaṇaṃ pākatikasattassapi yebhuyyena pākaṭā hotīti dassanatthaṃ. Taṃdivasagatagāmattayaggahaṇeneva mahābhinīhārehi aññesampi pubbenivāsañāṇalābhīnaṃ tīsu bhavesu katā kiriyā yebhuyyena pākaṭā hotīti dīpitanti daṭṭhabbaṃ.
前世住处知识称为前世住处知识之显现。此处以牵引动力之行为来说明其显露，如七年果实成熟之显现。以七年果实成熟为例，彼时由大敌军之牵引，有些获得前世住处知识者于三界中所作业业亦得以明显显现，由此可见其理。
§432
432.Sammukhadvārāti aññamaññassa abhimukhadvārā. Aparāparaṃ sañcaranteti taṃtaṃkiccavasena ito cito ca sañcarante. Ito pana gehā…pe… pavisanavasenapīti idaṃ cutūpapātañāṇassa visayadassanavasena vuttaṃ. Dvinnaṃ gehānaṃ antare ṭhatvāti dvinnaṃ gehadvārānaṃ sammukhaṭṭhānabhūte antaravīthiyaṃ vemajjhe ṭhatvā. Tesu hi ekassa ce pācīnamukhadvāraṃ itarassa pacchimamukhaṃ, tassa sammukhaṃ ubhinnaṃ antaravīthiyaṃ ṭhitassa dakkhiṇāmukhassa, uttarāmukhassa vā cakkhumato purisassa tattha pavisanakanikkhamanakapurisā yathā sukheneva pākaṭā honti, evaṃ dibbacakkhuñāṇasamaṅgino cavanakaupapajjanakapurisā. Yathā pana tassa purisassa aññeneva khaṇena pavisantassa dassanaṃ, aññena nikkhamantassa dassanaṃ, evaṃ imassapi aññeneva khaṇena cavamānassa dassanaṃ, aññena upapajjamānassa dassananti daṭṭhabbaṃ. Ñāṇassa pākaṭāti ānetvā sambandho. Tassāti ñāṇassa.
“面对面之门”指相对两者的相对门扇。彼此交互往返，如细丝般互相穿行。从此进出屋舍之状况，称为前世死生之知识的显现。意谓两屋门对门而立，门廊处于其中。若一门为东方入口，另一门为西方入口，则门廊成为两门相对之地。具有神眼智者能明了入出屋者，并能观察一方进时另一方出，以此类推；因此知彼进出之影像显现如实。因此所谓知识的显露，即指带来相关相续的连接，故称为知识。
§433
433. Pabbatasikharaṃ yebhuyyena saṃkhittaṃ saṅkucitaṃ hotīti idha pabbatamatthakaṃ ‘‘pabbatasaṅkhepo’’ti vuttaṃ, pabbatapariyāpanno vā padeso pabbatasaṅkhepo. Anāviloti akālusso. Sā cassa anāvilatā kaddamābhāvena hotīti āha ‘‘nikkaddamo’’ti. Ṭhitāsupi nisinnāsupi gāvīsu. Vijjamānāsūti labbhamānāsu. Itarā ṭhitāpi nisinnāpi carantīti vuccanti sahacaraṇañāyena. Tiṭṭhantameva, na kadācipi carantaṃ. Dvayanti sippisammukaṃ macchagumbanti imaṃ ubhayaṃ tiṭṭhantanti vuttaṃ, carantampīti adhippāyo. Kiṃ vā imāya sahacariyāya, yathālābhaggahaṇaṃ panettha daṭṭhabbaṃ. Sakkharakathalassa hi vasena ‘‘tiṭṭhanta’’nti, sippisambukassa macchagumbassa ca vasena ‘‘tiṭṭhantampi, carantampī’’ti yojanā kātabbā.
山顶形状若十分紧凑，就称为山峰，此处以“山峰聚合”为山的意义。被缠绕者谓不淨。此处由于懈怠显起，故称为“懈怠者”。即使立着坐着如牛群一般，称为存在中。正在活动的谓之活着。其余的则或立或坐，按同行者观察的经验，称为止者。双趾对立之鱼蛤即称此两者为止，行则为动。对比此两种同伴间之得业关系，才可知此义。糖蜜与水相比，蜂蜜与鱼蛤相似，所以说“止者”，“行者”可并论。此般结合同伴之理，进行比对辨析。
§434
434.Bhikkhūti bhinnakilesoti bhikkhu. So hi paramatthato samaṇotināmako. Tattha ariyamaggena sabbaso pāpānaṃ samitāvīti samaṇo. Tenāha ‘‘samitapāpattā’’ti. Seṭṭhaṭṭhena brahmā vuccati sammāsambuddho, tato āgatoti brahmā, ariyamaggo, taṃ asammohapaṭivedhavasena aññāsīti brāhmaṇo. Taṃsamaṅgitāya hissa pāpānaṃ bāhitabhāvo. Tenāha ‘‘bāhitapāpattā brāhmaṇo’’ti. Aṭṭhaṅgikena ariyamaggajalena nhātavā niddhotakilesoti nhātako. Gatattāti pahānābhisamayavasena paṭividdhattā. Tenāha ‘‘viditattā’’ti. Nissutattāti samucchedappahānavasena santānato sabbaso nihatattā. Tenāha ‘‘apahatattā’’ti, mariyādavasena kilesānaṃ hiṃsitattā ariyamaggehi odhiso sabbaso kilesānaṃ samucchinnattāti attho. Tenāha ‘‘hatattā’’ti. Ārakattāti suppahīnatāya vippakaṭṭhabhāvato. Tenāha ‘‘dūrībhūtattā’’ti. Ubhayampi ubhayattha yojetabbaṃ – kilesānaṃ ārakattā hatattā dūrībhūtattā ca ariyo, tathā arahanti. Yaṃ panettha atthato na vibhattaṃ, taṃ uttānatthattā suviññeyyameva.
比库即指远离杂染之人，其本义为三皈依者。彼以圣道断除所有恶法，故曰“断恶者”。以至高薰的化境者，称为“圣众”。之后梵天称其为正觉，如来亦是圣众，婆罗门则认为此为破惑之知者。此主张令恶习得以断离，故曰剥除恶法者。以八正道之净水洗净尘垢者，谓为净除者。断则指彻底远离，再无回转。灭除者乃断尽一切系缘连续之污垢。由此可见圣道以威仪尽除烦恼，从起始而终结尽无余染，故曰“除尽者”。极微下品之果，果报成熟不良，是谓“远离者”。此二者俱不可分离，烦恼断尽及其果报皆含于圣人、阿拉汉之身。未曾分解者，当称为至高之体性与智识。
Mahāassapurasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大阿萨布拉经》注释之隐义阐明已完成。
10. Cūḷaassapurasuttavaṇṇanā10. 《小阿萨布拉经》注释
§435
435.Purimasadisamevāti ‘‘assapuravāsīnaṃ bhikkhusaṅghe gāravabahumānaṃ nipaccakārañca disvā bhikkhū piṇḍapātāpacāyane niyojento idaṃ suttaṃ abhāsī’’ti purimasutte mahāassapure (ma. ni. aṭṭha. 2.415) vuttasadisameva. Samaṇānaṃ anucchavikāti samaṇānaṃ samaṇabhāvassa anucchavikā patirūpā. Samaṇānaṃ anulomappaṭipadāti samaṇānaṃ sāmaññasaṅkhātassa ariyamaggassa anukūlappaṭipadā.
如同过去律中所述：「当先观察尊贵修行者之身份及其大敬。比库们于行脚乞食时当谨守此规则。」此于《过去律》中亦有类似记载。婆罗门谓修道者如实修行之象征。所谓顺行，即指行持与圣道相应之正行。
§436
436.Ete dhammāti ete pāḷiyaṃ āgatā abhijjhābyāpādādayo pāpadhammā. Uppajjamānāti uppajjamānā eva, pageva santāne bhāvitā. Malineti malavante kiliṭṭhe. Malaggahiteti gahitamale sañjātamale. Samaṇamalāti samaṇānaṃ samaṇabhāvassa malā. Dussantīti vipajjanti vinassanti. Samaṇadosāti samaṇānaṃ samaṇabhāvadūsanā. Kasaṭeti asāre. Nirojeti nitteje. Ayato sukhato apetāti apāyā, nirayādayo, taṃ phalaṃ arahanti, taṃ payojanaṃ vā etesanti āpāyikā. Ṭhānāni abhijjhādayo. Tenāha ‘‘apāye’’tiādi. Kāraṇabhāvena duggatipariyāpannāya vedanāya hitānīti duggativedaniyāni. Tena vuttaṃ ‘‘duggatiyaṃ vipākavedanāya paccayāna’’nti. Tikhiṇaṃ ayanti vekantakasadisaṃ sāraayaṃ. Ayenāti ayoghaṃsakena. Koñcasakuṇānaṃ kira kucchiyaṃ nivutthaṃ yaṃ kiñci kharaṃ tikhiṇañca hoti. Tathā hi tesaṃ vaccaṃ aṭṭhimpi pāsāṇampi vilīyāpeti. Tena vuttaṃ ‘‘koñcasakuṇe khādāpentī’’ti. Taṃ kira ayacuṇṇaṃ aggināpi kicchena dayhati, bhesajjabalena pana sukhena dayheyya. Tena vuttaṃ ‘‘susikkhitā ca naṃ ayakārā bahuhatthakammamūlaṃ labhitvā karontī’’tiādi. Atitikhiṇaṃ hoti, aññataraṃ ayobandhanaṃ pheggudaṇḍaṃ viya sukheneva chindanti. Sasabiḷāracammehi saṅghaṭitaṭṭhena saṅghāṭīti vuccati āvudhaparicchadoti āha ‘‘saṅghāṭiyāti kosiyā’’ti. Pariyonaddhanti parito onaddhaṃ chāditaṃ. Samantato veṭhitanti sabbaso pihitaṃ.
此义为：所谓恶法为出于贪瞋痴等恶心的行为。生起者仅指逐渐显现于生命延续中之恶行。污秽意指混杂不净之痕迹。携带污秽者谓积聚不净因缘而生之东西。修道者之污秽，乃修行正道中之污染。坚固则谓无益之事。净化、除去亦谓消灭、清净。流转至恶趣之处谓下劣、堕落，即地狱等恶趣，其果亦称畏惧。聚集诸恶如贪瞋痴故，谓为恶趣。因果关系所成之不善感受，名为恶趣苦感。其烈甚如锋利尖刺。锋利形态由锋镝结集而成。细如鸟爪鸟脚，尖锐难忍，诸硬物亦被其侵蚀。故曰：「细如鸟爪者猎食为苦。」此火亦难焚此物，但药力可疗愈。同样细物极其锋利，能轻易断裂某些束缚。包裹坚硬之甲胄称为桑伽提，意为具足防御武装者。包覆遍体，完全遮蔽。
§437
437.Rajoti āgantukarajo. Jallanti sarīre uṭṭhānakaloṇādimalaṃ. Rajojallañca vatasamādānavasena anapanītaṃ etassa atthīti rajojalliko, tassa. Tenāha ‘‘rajojalladhārino’’ti. Udakaṃ orohantassātiādīnamattho mahāsīhanādasuttavaṇṇanāyaṃ vuttoyeva. Sabbametantiādīsu sabbasopi vatasamādānavasenāti adhippāyo. Yasmā sabbametaṃ bāhirasamayavaseneva kathitaṃ, tasmā saṅghāṭikassāti pilotikakhaṇḍehi saṅghaṭitattā ‘‘saṅghāṭī’’ti laddhanāmavatthadhārinoti attho. Tathā hi pāḷiyaṃ ‘‘saṅghāṭikassa’’icceva vuttaṃ, na ‘‘bhikkhuno’’ti. Tenāha ‘‘imasmiṃ hī’’tiādi. Kasmā panettha bhagavatā saṅghāṭikattādīniyeva vatasamādānāni paṭikkhittānīti? Nayadassanametaṃ aññesampi pañcātapamūgavatādīnaṃ tappaṭikkhepeneva pasiddhito. Apare pana bhaṇanti – ‘‘nāhaṃ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṃ vadāmī’’ti vutte tattha nisinno koci titthantaraladdhiko acelakattaṃ nu kho kathanti cintesi, apare rajojallakattaṃ nu kho kathanti, evaṃ taṃ taṃ cintentānaṃ ajjhāsayavasena bhagavā imāneva vatasamādānāni idha paṭikkhipīti. Saṅghāṭikanti nivāsanapārupanavasena saṅghāṭivantaṃ. Tenāha ‘‘saṅghāṭikaṃ vattha’’ntiādi. Attano ruciyā mittādayo saṅghāṭikaṃ kareyyuṃ, pacchā viññutaṃ pattakāle saṅghāṭikatte samādapeyyuṃ.
437. 「血」者，指从血脉而来的污秽之物。身体上出现的脓血等污秽。血与脓等杂质因积聚未排放，故名为血。故说『持血者』是指持有这些污秽的人。此说见于《大狮吼经》的注解文中，所指涵盖从水流至其他意义。诸如『一切之污秽等』，其意皆指各类污秽积聚之物。因其皆是外物条件所成，故称「衣袍者」，指由织布的粗麻布等连续缝合而成的衣物。故巴利语中说『衣袍者』，并非特指比库，而是指衣物本身。遂有『在此』等说。何以此处世尊只否定衣袍之污秽等积聚？此乃出于他经中如『五恶迷卢迦』等亦仅排除污秽，已广为人知。另有说法谓，「比库们，我非仅指衣袍持用者的污秽积聚庄严」，而是指出坐者或执持他方物品的污秽积聚，或者血脓污秽等。诸种不同思维中，世尊随众生根器于此处否定此等污秽积聚。衣袍即以覆盖保暖之义，故称『衣袍衣物』等。故说『衣袍衣物』一类。以自己趣好，亲友等可为其制衣，之后清洁得时，即珍视此衣袍为衣物之义。
§438
438.Attānaṃ visujjhantaṃ passati abhijjhādīnaṃ samudācārābhāvato. Maggena asamucchinnattā visuddhoti pana na vattabbo. Pāmojjanti taruṇapītimāha. Tassa hi attano sammāpaṭipattiyā kilesānaṃ vikkhambhitattā cittassa visuddhataṃ passantassa pāmojjaṃ jāyati, taṃ tuṭṭhākāraṃ. Tenāha ‘‘tuṭṭhākāro’’ti. Pītīti passaddhiāvahā balavapīti. Nāmakāyo passambhatīti iminā ubhayampi passaddhiṃ vadati. Vediyatīti anubhavati vindati. Idāni tena nīvaraṇehi cittassa visodhanattaṃ laddhanti āha ‘‘appanāppattaṃ viya hotī’’ti. Aññattha uṭṭhitā aññaṃ ṭhānaṃ upagatāti ettakena upamābhāvena uccanīcatāsāmaññena heṭṭhā asaddhammānaṃ paṭipakkhavasena desanāya pariyosāpitattā vuttaṃ ‘‘yathānusandhinā’’ti. Mahāsīhanādasutte maggo pokkharaṇiyā upamito ‘‘seyyathāpi, sāriputta, pokkharaṇī’’tiādiṃ (ma. ni. 1.154) ārabhitvā upamāsaṃsandane ‘‘tathāyaṃ puggalo paṭipanno, tathā ca iriyati, tañca maggaṃ samāruḷho, yathā āsavānaṃ khayā’’ti (ma. ni. 1.154) vuttattā. Yathā hi puratthimādidisāhi āgatā purisā taṃ pokkharaṇiṃ āgamma visuddharūpakāyā vigatapariḷāhā ca honti, evaṃ khattiyādikulato āgatā tathāgatappaveditaṃ dhammavinayaṃ sāsanaṃ āgamma visuddhanāmakāyā vigatakilesapariḷāhā ca honti. Tasmā sabbakilesānaṃ samitattā paramatthasamaṇo hotīti. Sesaṃ suviññeyyameva.
438. 见自身清净者，由嫉妒等恶念不起故。断除邪见而行正道，谓纯净不论其现象状态应不言说。年少者欣喜说。因其正当修行，心中烦恼轻薄，清净之心生生不息，由此而产生喜乐，故称之为喜乐生处。此喜乐为令心宁静之力。喜乐又名为安心力量，此名意指身心安隐之功。能知即体会感受之义。此时借由五盖障碍之解除，使心得清净，称如入安止之状态。另有说法，以比喻法教导以对应不同升降，即高低善法不和谐之对应次第，此乃对应对治着说，故称『依顺顺趋』。在《大狮吼经》中，将道比作池塘，谓如实利养者如到池面清水，亦如释尊实现诸烦恼断灭之道。若如东方各地而来之勇士，到达池塘，身心清净去除烦恼疲惫。犹如武士之族自东方来临，见如来所示之法律教法，清净心身，远离染污烦恼。故称修道者为谛真实行者。结论为此理应证知，余下部分应详细辨明解说。
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