3. Paribbājakavaggo · 3. 游方者品义注
3. Paribbājakavaggo三、游方者品
1. Tevijjavacchasuttavaṇṇanā一、《三明瓦差经》注释
§185
185.Evaṃme sutanti tevijjavacchasuttaṃ. Tattha ekapuṇḍarīketi puṇḍarīko vuccati setambarukkho, so tasmiṃ ārāme eko puṇḍarīko atthīti ekapuṇḍarīko. Etadahosīti tattha pavisitukāmatāya ahosi. Cirassaṃ kho, bhanteti pakatiyā āgatapubbataṃ upādāya. Dhammassa cānudhammanti idha sabbaññutaññāṇaṃ dhammo nāma, mahājanassa byākaraṇaṃ anudhammo nāma. Sesaṃ jīvakasutte (ma. ni. 2.51 ādayo) vuttanayameva. Na me teti ananuññāya ṭhatvā anuññampi paṭikkhipati. ‘‘Sabbaññū sabbadassāvī aparisesaṃ ñāṇadassanaṃ paṭijānātī’’ti hi idaṃ anujānitabbaṃ siyā, – ‘‘carato ca me…pe… paccupaṭṭhita’’nti idaṃ pana nānujānitabbaṃ. Sabbaññutaññāṇena hi āvajjitvā pajānāti. Tasmā ananuññāya ṭhatvā anuññampi paṭikkhipanto evamāha.
185.如是我闻，有三明句经。其中特称「一白净者」者，白衣树，即一园中一白衣树，故称一白净者。如是说，此处有入境之意。因其久远，且于中间故有按前因来断定。所谓法为依法，是谓通达知识，法名言教，世人大说谓依法为导。其余皆载于《基瓦咖经》中，我亦如是宣说。非我言论不承认，且不驳弃。『诸智具足者，遍见无遗之知见显现』，应当如是体悟——『常行我前……被供养』则不可不知。确以具足知见觉悟明解。是故虽不承认，且加拒绝者，如是言也。
§186
186.Āsavānaṃ khayāti ettha sakiṃ khīṇānaṃ āsavānaṃ puna khepetabbābhāvā yāvadevāti na vuttaṃ. Pubbenivāsañāṇena cettha bhagavā atītajānanaguṇaṃ dasseti, dibbacakkhuñāṇena paccuppannajānanaguṇaṃ, āsavakkhayañāṇena lokuttaraguṇanti. Iti imāhi tīhi vijjāhi sakalabuddhaguṇe saṃkhipitvā kathesi.
186.所谓烦恼灭者，此意谓已灭烦恼者，必不复有烦恼复起，自然不宣说复发。因前世记忆知识，此处世尊显现昔生种性；以天眼知识示现今生品性；以烦恼灭知识示出离世间之特性。由三种智慧，集总称述佛智圆满之德也。
Gihisaṃyojananti gihibandhanaṃ gihiparikkhāresu nikantiṃ. Natthi kho vacchāti gihisaṃyojanaṃ appahāya dukkhassantakaro nāma natthi. Yepi hi santatimahāmatto uggaseno seṭṭhiputto vītasokadārakoti gihiliṅge ṭhitāva arahattaṃ pattā, tepi maggena sabbasaṅkhāresu nikantiṃ sukkhāpetvā pattā. Taṃ patvā pana na tena liṅgena aṭṭhaṃsu, gihiliṅgaṃ nāmetaṃ hīnaṃ, uttamaguṇaṃ dhāretuṃ na sakkoti. Tasmā tattha ṭhito arahattaṃ patvā taṃdivasameva pabbajati vā parinibbāti vā. Bhūmadevatā pana tiṭṭhanti. Kasmā? Nilīyanokāsassa atthitāya. Sesakāmabhave manussesu sotāpannādayo tayo tiṭṭhanti, kāmāvacaradevesu sotāpannā sakadāgāmino ca, anāgāmikhīṇāsavā panettha na tiṭṭhanti. Kasmā? Tañhi ṭhānaṃ laḷitajanassa āvāso, natthi tattha tesaṃ pavivekārahaṃ paṭicchannaṭṭhānañca. Iti tattha khīṇāsavo parinibbāti, anāgāmī cavitvā suddhāvāse nibbattati. Kāmāvacaradevato upari pana cattāropi ariyā tiṭṭhanti.
所谓家缚，即家系束缚，谓家庭枷锁。在住宅束缚令人烦忧。不可说断灭束缚即灭苦之本，若像大族富豪乌加塞诺财主子，守寡无忧之子置身家庭牵绊中，已得阿拉汉果，亦能调伏诸行烦恼。当成为独行游方者。然由此缘故，此果位者不能承受世间八法；故于此处成就阿拉汉后，当在一年之内生出家的念头或涅槃境界。世间守护神尚且立驻。因为何？因欲至灭尽其世间系缚。须知世间有三法，其守护为出家者乃至初果者。欲界天上四圣人皆立住此。然余果圣者不住此处。因彼处肮脏人多，无清净静处。故苦恼已尽者往生涅槃。初生天之众圣亦立四种果位于彼。
Sopāsi kammavādīti sopi kammavādī ahosi, kiriyampi na paṭibāhittha. Tañhi ekanavutikappamatthake attānaṃyeva gahetvā katheti. Tadā kira mahāsatto pāsaṇḍapariggaṇhanatthaṃ pabbajito tassapi pāsaṇḍassa nipphalabhāvaṃ jānitvā vīriyaṃ na hāpesi, kiriyavādī hutvā sagge nibbattati. Tasmā evamāha. Sesaṃ sabbattha uttānamevāti.
所谓作善业论者，此人亦为作善之人，然行为不违正道。此人以九十九己意成就，自己对自己说话。时有一伟人出家，观彼亦作罪异说者之徒，知其法无成就而不失其势，既成作善之人，将生天界。是故如是教示。一切地方彼皆为上。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部》注疏
Tevijjavacchasuttavaṇṇanā niṭṭhitā. · 《三明瓦差经》注释终。
2. Aggivacchasuttavaṇṇanā二、《火瓦差经》注释
§187
187.Evaṃme sutanti aggivacchasuttaṃ. Tattha na kho ahanti paṭhamavāre nāhaṃ sassatadiṭṭhikoti vadati, dutiye nāhaṃ ucchedadiṭṭhikoti. Evaṃ antānantikādivasena sabbavāresu paṭikkhepo veditabbo. Hoti ca na ca hotīti ayaṃ panettha ekaccasassatavādo. Neva hoti na na hotīti ayaṃ amarāvikkhepoti veditabbo.
187.如是我闻，有火焰句经。其中特别语说，初次时我不讲述永恒见，第二次不言断灭见。如此世间无始以来轮回生死两种观点均应弃除。存在或不存在，此为少数—断常见之谜观。既不是存在，亦非不存在，此为中道非断非常，应当体认。
§189
189.Sadukkhanti kilesadukkhena ceva vipākadukkhena ca sadukkhaṃ. Savighātanti tesaṃyeva dvinnaṃ vasena saupaghātakaṃ. Saupāyāsanti tesaṃyeva vasena saupāyāsaṃ. Sapariḷāhanti tesaṃyeva vasena sapariḷāhaṃ.
189.所谓苦恶，是烦恼之苦与果报之苦。所谓凶残，系其中一种恶；所谓痛苦，为其中一种苦；所谓险恶，亦为其中一种苦。
Kiñci diṭṭhigatanti kāci ekā diṭṭhipi ruccitvā khamāpetvā gahitā atthīti pucchati. Apanītanti nīhaṭaṃ apaviddhaṃ. Diṭṭhanti paññāya diṭṭhaṃ. Tasmāti yasmā pañcannaṃ khandhānaṃ udayavayaṃ addasa, tasmā. Sabbamaññitānanti sabbesaṃ tiṇṇampi taṇhādiṭṭhimānamaññitānaṃ. Mathitānanti tesaṃyeva vevacanaṃ. Idāni tāni vibhajitvā dassento sabbaahaṃkāra-mamaṃkāra-mānānusayānanti āha. Ettha hi ahaṃkāro diṭṭhi, mamaṃkāro taṇhā, mānānusayo māno. Anupādā vimuttoti catūhi upādānehi kañci dhammaṃ anupādiyitvā vimutto.
有些谓「见解」者，即某一见解受喜欢，且宽容，因而被采纳而得其义，故问其意。所谓「带来」者，是指收纳、隐藏、未展现。所谓「见」者，是以智慧所见。由此因缘，观察五蕴的生灭变异，故云。所谓「普遍认知」者，是对一切生灭、乃至渴爱等见解皆有认知。所谓「衡量」者，是指对此等分别的言辞。现在，将这些区别开来，说明它们为「一切我执、我所执、我慢」之习气。所谓我执是身见，所执是渴爱，慢则是傲慢。所谓无执解脱，是指断除四梗概的取著，有所法断除而获解脱。
§190
190.Na upetīti na yujjati. Ettha ca ‘‘na upapajjatī’’ti idaṃ anujānitabbaṃ siyā. Yasmā pana evaṃ vutte so paribbājako ucchedaṃ gaṇheyya, upapajjatīti pana sassatameva, upapajjati ca na ca upapajjatīti ekaccasassataṃ, neva upapajjati na na upapajjatīti amarāvikkhepaṃ, tasmā bhagavā – ‘‘ayaṃ appatiṭṭho anālambo hotu, sukhapavesanaṭṭhānaṃ mā labhatū’’ti ananuññāya ṭhatvā anuññampi paṭikkhipi. Alanti samatthaṃ pariyattaṃ . Dhammoti paccayākāradhammo. Aññatrayogenāti aññattha payogena. Aññatrācariyakenāti paccayākāraṃ ajānantānaṃ aññesaṃ ācariyānaṃ santike vasantena.
「不生」者，谓不生起。这里「不再生」应当理解。既然如此言时，那游方比库便断见灭绝，谓常存；又云生起，是断不断的判断，有时生有时非生，既非生起也非不生起，无法设限。因此世尊宣说：「此人无着无凭，不得安住于乐所」，既不许可，亦不斥退。此理已周详展开。如法义为缘所成之法。所谓「他用」者，是指功能作用不同。所谓「非师所学」者，是指不懂因缘的他方老师所传之理。
§191
191.Tena hi vacchāti yasmā tvaṃ sammohamāpādinti vadasi, tasmā taṃyevettha paṭipucchissāmi. Anāhāronibbutoti appaccayo nibbuto.
故言「断灭」者，是谓你称为熄灭惑，故于此处将加问询。所谓「无因而灭」即是熄灭之说。
§192
192.Yena rūpenāti yena rūpena sattasaṅkhātaṃ tathāgataṃ rūpīti paññāpeyya. Gambhīroti guṇagambhīro. Appameyyoti pamāṇaṃ gaṇhituṃ na sakkuṇeyyo. Duppariyogāḷhoti duogāho dujjāno. Seyyathāpi mahāsamuddoti yathā mahāsamuddo gambhīro appameyyo dujjāno, evameva khīṇāsavopi. Taṃ ārabbha upapajjatītiādi sabbaṃ na yujjati. Kathaṃ? Yathā parinibbutaṃ aggiṃ ārabbha puratthimaṃ disaṃ gatotiādi sabbaṃ na yujjati, evaṃ.
所谓「以何为色」者，即依据何物，说明有众生计为如来之色。所谓深广者，是品质深广。所谓难度量者，是指无法衡量。所谓难于近用者，是指难于接触。譬如大海，既深既广又难测，又有恶水难近。如此已尽除烦恼亦然。关于「由此而生起」等，都不相应。如何言之？如同佛灭度之火，往东方中行去般，皆不相应。
Aniccatāti aniccatāya. Sāre patiṭṭhitanti lokuttaradhammasāre patiṭṭhitaṃ. Sesaṃ sabbattha uttānamevāti.
所谓无常，是依无常而言。所谓以实体为依止，是指超世间法的实体所依止。一切所余，均是一无常状态。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部》注疏
Aggivacchasuttavaṇṇanā niṭṭhitā. · 《阿吉瓦差经》注释结束。
3. Mahāvacchasuttavaṇṇanā三、《大瓦差经》注释
§193
193.Evaṃme sutanti mahāvacchasuttaṃ. Tattha sahakathīti saddhiṃvādo, bahuṃ mayā tumhehi saddhiṃ kathitapubbanti kathaṃ sāreti mettiṃ ghaṭeti. Purimāni hi dve suttāni etasseva kathitāni, saṃyuttake abyākatasaṃyuttaṃ (saṃ. ni. 4.416 ādayo) nāma etasseva kathitaṃ – ‘‘kiṃ nu kho, bho gotama, sassato loko idameva saccaṃ moghamaññanti abyākatameta’’nti evaṃ ekuttaranikāyepi iminā saddhiṃ kathitaṃ atthiyeva. Tasmā evamāha. Sammāsambuddhopi tassa āgatāgatassa saṅgahaṃ katvā okāsamakāsiyeva. Kasmā? Ayañhi sassatadiṭṭhiko, sassatadiṭṭhikā ca sīghaṃ laddhiṃ na vissajjenti, vasātelamakkhitapilotikā viya cirena sujjhanti. Passati ca bhagavā – ‘‘ayaṃ paribbājako kāle gacchante gacchante laddhiṃ vissajjetvā mama santike pabbajitvā cha abhiññāyo sacchikatvā abhiññātasāvako bhavissatī’’ti. Tasmā tassa āgatāgatassa saṅgahaṃ katvā okāsamakāsiyeva. Idaṃ panassa pacchimagamanaṃ. So hi imasmiṃ sutte taraṇaṃ vā hotu ataraṇaṃ vā, yaṭṭhiṃ otaritvā udake patamāno viya samaṇassa gotamassa santikaṃ gantvā pabbajissāmīti sanniṭṭhānaṃ katvā āgato. Tasmā dhammadesanaṃ yācanto sādhu me bhavaṃ gotamotiādimāha. Tassa bhagavā mūlavasena saṃkhittadesanaṃ, kammapathavasena vitthāradesanaṃ desesi. Mūlavasena cettha atisaṃkhittā desanā, kammapathavasena saṃkhittā vitthārasadisā. Buddhānaṃ pana nippariyāyena vitthāradesanā nāma natthi. Catuvīsatisamantapaṭṭhānampi hi sattapakaraṇe abhidhammapiṭake ca sabbaṃ saṃkhittameva. Tasmā mūlavasenāpi kammapathavasenāpi saṃkhittameva desesīti veditabbo.
如是所闻，即大贺迦经中所言。其名为「共说」，即指共同议论，彼时汝等与我曾同说，如何引导、修缮意愿。先前有两部经，皆述此义，分别为《相应部未决集》（经文见四卷416页）题云：「佛陀啊，世间是常存而虚妄解呢？」亦有一处经集以此同义相传。故宣称如是。即使正觉者也以其来往所集，进行汇总如分蔬菜或料理之法。何以故？因执常见者及执常见女者，不久便不舍，若依如蚕蛹被覆般长久破茧成蝶。世尊亦见此，谓：「此游方者随时节渐断，断后出家于我所，并觉证得神通，为见法之弟子。」故依其来往所，作汇总之法。此即是后行。所以于此经中，有如渡河或未渡之喻，谓渡过水面者至游方者果德摩所，得出家之所。故此立为相应本末之所。彼求法者，复以礼赞如「善哉我得遇吉德佛」，世尊从根本略述，依因果法门详细演说。根本者为甚简要说，法门者为简说与详说。佛陀无所遗漏，未有详说解尽。四十二法门及七十缘起段落亦尽略述于阿毗达摩藏中。故知不论根本略说或因果详说，皆为略述。
§194
194. Tattha pāṇātipātā veramaṇī kusalantiādīsu paṭipāṭiyā sattadhammā kāmāvacarā, anabhijjhādayo tayo catubhūmikāpi vaṭṭanti.
在此，杀生等戒的不受犯之善行等七法，属于欲界行为；此外，无贪等三法，也属于四禅处的范畴。
Yatokho, vaccha, bhikkhunoti kiñcāpi aniyametvā vuttaṃ, yathā pana jīvakasutte ca caṅkīsutte ca, evaṃ imasmiṃ sutte ca attānameva sandhāyetaṃ bhagavatā vuttanti veditabbaṃ.
「所以说，汝等比库，虽然有说过任何不守戒律的行为，正如在《基瓦迦经》和《藏迦经》中所说的，在本经中亦是如此，唯有依止自己，依靠自我，这一点应当由世尊说法后知晓。」
§195
195.Atthipanāti kiṃ pucchāmīti pucchati? Ayaṃ kirassa laddhi – ‘‘tasmiṃ tasmiṃ sāsane satthāva arahā hoti, sāvako pana arahattaṃ pattuṃ samattho natthi. Samaṇo ca gotamo ‘yato kho, vaccha, bhikkhuno’ti ekaṃ bhikkhuṃ kathento viya katheti, atthi nu kho samaṇassa gotamassa sāvako arahattappatto’’ti. Etamatthaṃ pucchissāmīti pucchati. Tattha tiṭṭhatūti bhavaṃ tāva gotamo tiṭṭhatu, bhavañhi loke pākaṭo arahāti attho. Tasmiṃ byākate uttari bhikkhunīādīnaṃ vasena pañhaṃ pucchi, bhagavāpissa byākāsi.
何为『意欲』呢？问题者问：这就是说，在每一教法中，世尊及阿拉汉皆有存在，但弟子尚无阿拉汉果位；如尊者哥达摩比库（世尊）讲述某一比库时说：「惟有此比库，是否已有阿拉汉果位？」此问题即为提问意欲。这里「让世尊继续住世」的意思是说：愿尊者哥达摩尚在人间常住，如此世尊便会明晰无疑地给出回答。随后由比库尼等代为追问，佛陀做出解释。
§196
196.Ārādhakoti sampādako paripūrako.
「‘祈愿’意即圆满、成就之意。」
§197
197.Sekhāya vijjāya pattabbanti heṭṭhimaphalattayaṃ pattabbaṃ. Taṃ sabbaṃ mayā anuppattanti vadati. Vitaṇḍavādī panāha – ‘‘katame dhammā sekkhā? Cattāro maggā apariyāpannā heṭṭhimāni ca tīṇi sāmaññaphalānī’’ti (dha. sa. 1023) vacanato arahattamaggopi anena pattoyeva. Phalaṃ pana apattaṃ, tassa pattiyā uttari yogaṃ kathāpetīti. So evaṃ saññāpetabbo –
「应当根据修习之法及所得之智慧，证得较低果位。以上内容皆由我亲证而说。诽谤者可能问：‘何为修学法？即四圣道尚未究竟，得三果，但较低，如小果。’因此提出这样的问题，说明八正道未圆满，故与正确果位尚有差别。应作如下理解：
‘‘Yo ve kilesāni pahāya pañca,
‘舍弃五盖者，得五法……’
Paripuṇṇasekho aparihānadhammo;
圆满的修行者为无可毁坏的法；
Cetovasippatto samāhitindriyo,
意念和平且受根稳固，
Sa ve ṭhitattoti naro pavuccatī’’ti. (a. ni. 4.5);
世人以为：『其人即为坚定不移者』。（《佛学杂集》4.5）
Anāgāmipuggalo hi ekantaparipuṇṇasekho. Taṃ sandhāya ‘‘sekhāya vijjāya pattabba’’nti āha. Maggassa pana ekacittakkhaṇikattā tattha ṭhitassa pucchā nāma natthi. Iminā suttena maggopi bahucittakkhaṇiko hotūti ce. Etaṃ na buddhavacanaṃ, vuttagāthāya ca attho virujjhati. Tasmā anāgāmiphale ṭhatvā arahattamaggassa vipassanaṃ kathāpetīti veditabbo. Yasmā panassa na kevalaṃ suddhaarahattasseva upanissayo, channampi abhiññānaṃ upanissayo atthi, tasmā bhagavā – ‘‘evamayaṃ samathe kammaṃ katvā pañca abhiññā nibbattessati , vipassanāya kammaṃ katvā arahattaṃ pāpuṇissati. Evaṃ chaḷabhiñño mahāsāvako bhavissatī’’ti vipassanāmattaṃ akathetvā samathavipassanā ācikkhi.
真正的无来果修行者，必是一位全然圆满的修行者。就此缘故，有言『应以修学作为修行之路』。关于道的专注瞬间成熟，尚无所谓坚固状态之疑问。由此经文表达，即使道的成熟是由多次专注瞬间的累积而成。此义非佛语所本，且与所述偈文含义不契合。故应知，立于无来果位而言阿拉汉道的洞察实修，是符合义理的。因为此处所依，不仅仅是纯净之阿拉汉果位，亦有超凡神通作为辅助。因此世尊说：『如是者，修习止观勤精进，获致五种神通；修习观照可至阿拉汉果，成为具有六种神通的上座弟子。』由此知止与观不可偏废，方为正法。
§198
198.Satisatiāyataneti sati satikāraṇe. Kiñcettha kāraṇaṃ? Abhiññā vā abhiññāpādakajjhānaṃ vā avasāne pana arahattaṃ vā kāraṇaṃ arahattassa vipassanā vāti veditabbaṃ.
198.『念处六门』即因念及正念所作之缘由。何以称之？当于通达神通或神通所生禅定之极境，而成阿拉汉之因——此即应知阿拉汉道缘念也。
§200
200.Pariciṇṇo me bhagavāti satta hi sekhā bhagavantaṃ paricaranti nāma, khīṇāsavena bhagavā pariciṇṇo hoti. Iti saṅkhepena arahattaṃ byākaronto thero evamāha. Te pana bhikkhū tamatthaṃ na jāniṃsu, ajānantāva tassa vacanaṃ sampaṭicchitvā. Bhagavato ārocesuṃ. Devatāti tesaṃ guṇānaṃ lābhī devatā. Sesaṃ sabbattha uttānamevāti.
200.『我已侍奉尊者』，此指有七位修学弟子事奉世尊，世尊因断无明而得侍奉。综言之，长老们便简略地表述阿拉汉的实相。比库们无明故未解世尊言意而误解。世尊因此告知：『所谓天人，乃指其善德之福报。且余者皆俱为至高无上。』
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部注疏·破除戏论》中。
Mahāvacchasuttavaṇṇanā niṭṭhitā. · 《大瓦差经》注释结束。
4. Dīghanakhasuttavaṇṇanā四、《长爪经》注释
§201
201.Evaṃme sutanti dīghanakhasuttaṃ. Tattha sūkarakhatāyanti sūkarakhatāti evaṃnāmake leṇe. Kassapabuddhakāle kira taṃ leṇaṃ ekasmiṃ buddhantare pathaviyā vaḍḍhamānāya antobhūmigataṃ jātaṃ. Athekadivasaṃ eko sūkaro tassa chadanapariyantasamīpe paṃsuṃ khaṇi. Deve vuṭṭe paṃsudhoto chadanapariyanto pākaṭo ahosi. Eko vanacarako disvā – ‘‘pubbe sīlavantehi paribhuttaleṇena bhavitabbaṃ, paṭijaggissāmi na’’nti samantato paṃsuṃ apanetvā leṇaṃ sodhetvā kuṭṭaparikkhepaṃ katvā dvāravātapānaṃ yojetvā supariniṭṭhita-sudhākammacittakammarajatapaṭṭasadisāya vālukāya santhatapariveṇaṃ leṇaṃ katvā mañcapīṭhaṃ paññāpetvā bhagavato vasanatthāya adāsi. Leṇaṃ gambhīraṃ ahosi otaritvā abhiruhitabbaṃ. Taṃ sandhāyetaṃ vuttaṃ.
如是我闻，有一长牙经。其时，有名猪牙的穴窟，称为猪牙穴，在此穴中。据称咖萨巴佛时代，此穴由一佛时代之间，随地势增长而地下形成。某日，一猪在该洞穴入口附近的泥沙中掘挖。时有天人见之，震惊于泥沙外露的洞穴开口。一野猪见此，心念："此穴曾是持戒人所居之处，不宜被侵扰，我必保护之。"遂四处采集泥沙，清理穴口，筑垣障挡，防风入侵，用洁净的甘露浇洒，铺设如金色纱盖般的细沙围绕穴口，筑成床榻以供尊者安住。此穴遂成深广，便于攀登。此事传说即为所述。
Dīghanakhoti tassa paribbājakassa nāmaṃ. Upasaṅkamīti kasmā upasaṅkami? So kira there aḍḍhamāsapabbajite cintesi – ‘‘mayhaṃ mātulo aññaṃ pāsaṇḍaṃ gantvā na ciraṃ tiṭṭhati, idāni panassa samaṇassa gotamassa santikaṃ gatassa aḍḍhamāso jāto. Pavattimpissa na suṇāmi, ojavantaṃ nu kho sāsanaṃ, jānissāmi na’’nti gantukāmo jāto. Tasmā upasaṅkami. Ekamantaṃ ṭhitoti tasmiṃ kira samaye thero bhagavantaṃ bījayamāno ṭhito hoti, paribbājako mātule hirottappena ṭhitakova pañhaṃ pucchi. Tena vuttaṃ ‘‘ekamantaṃ ṭhito’’ti.
长牙是那游方者的名字。何以名为长牙？据说此比库在出家半个月后，心念："我堂兄去往外邦异端道场，难久驻足。今我受出家戒已半月，未曾听闻佛法正教，当出家求教。"于是不辞而别，往见尊者。当时长者正立于一侧，一游方者憾忿地而立，遂发疑问。对此尊者曰：“立于一边。”
Sabbaṃ me nakkhamatīti sabbā me upapattiyo nakkhamanti, paṭisandhiyo nakkhamantīti adhippāyena vadati. Ettāvatānena ‘‘ucchedavādohamasmī’’ti dīpitaṃ hoti. Bhagavā panassa adhippāyaṃ muñcitvā akkhare tāva dosaṃ dassento yāpi kho tetiādimāha. Tattha esāpi te diṭṭhi nakkhamatīti esāpi te paṭhamaṃ ruccitvā khamāpetvā gahitadiṭṭhi nakkhamatīti. Esā ce me, bho gotama, diṭṭhi khameyyāti mayhañhi sabbaṃ nakkhamatīti diṭṭhi, tassa mayhaṃ yā esā sabbaṃ me nakkhamatīti diṭṭhi, esā me khameyya. Yaṃ taṃ ‘‘sabbaṃ me nakkhamatī’’ti vuttaṃ, tampissa tādisameva. Yathā sabbagahaṇena gahitāpi ayaṃ diṭṭhi khamati, evamevaṃ tampi khameyya . Evaṃ attano vāde āropitaṃ dosaṃ ñatvā taṃ pariharāmīti saññāya vadati, atthato panassa ‘‘esā diṭṭhi na me khamatī’’ti āpajjati. Yassa panesā na khamati na ruccati, tassāyaṃ tāya diṭṭhiyā sabbaṃ me na khamatīti diṭṭhi rucitaṃ. Tena hi diṭṭhiakkhamena arucitena bhavitabbanti sabbaṃ khamatīti ruccatīti āpajjati. Na panesa taṃ sampaṭicchati, kevalaṃ tassāpi ucchedadiṭṭhiyā ucchedameva gaṇhāti. Tenāha bhagavā ato kho te, aggivessana,…pe… aññañca diṭṭhiṃ upādiyantīti. Tattha atoti pajahanakesu nissakkaṃ, ye pajahanti, tehi ye nappajahantīti vucciyanti, teva bahutarāti attho. Bahū hi bahutarāti ettha hikāro nipātamattaṃ, bahū bahutarāti attho. Parato tanū hi tanutarāti padepi eseva nayo. Ye evamāhaṃsūti ye evaṃ vadanti. Tañceva diṭṭhiṃ nappajahanti, aññañca diṭṭhiṃ upādiyantīti mūladassanaṃ nappajahanti, aparadassanaṃ upādiyanti.
我皆知晓语谓曰“我所知皆为命终”，意指一切众生皆有生死轮回，因果转动，称此存在为“命终”。凭此意，生灭论点一时被证实。世尊放弃此观点而示现诸辞：“我对此心还存罪过，何时才大神推荐我？”等语。这里的“命终”指彼时的见解。世尊初趣此见并予以宽恕，因诸行之所著换清旧见，即为“命终”。如果这是我的见解，舍此命终见，我将超脱。此言皆为“我皆知晓”的见解。若此见得以包容，则必有宽恕。依此理而述，一切罪过皆欣然宽恕。然于彼，非可完全容纳者，唯灭绝见而已，仅凭灭绝见而理解。故世尊云：因此诸恶见如火焰燃起，生起其他诸见。此处“尽弃”指舍弃见解者；舍弃者，亦称众。多者义也。“多”者，亦有减轻逆义，如“少”亦有“比较少”义。依语法，互相转化。谓言“我也如此”，即谓同意者。彼等不舍弃此见，生起他见，成恶本源。
Ettha ca sassataṃ gahetvā tampi appahāya ucchedaṃ vā ekaccasassataṃ vā gahetuṃ na sakkā, ucchedampi gahetvā taṃ appahāya sassataṃ vā ekaccasassataṃ vā na sakkā gahetuṃ, ekaccasassatampi gahetvā taṃ appahāya sassataṃ vā ucchedaṃ vā na sakkā gahetuṃ. Mūlasassataṃ pana appahāya aññaṃ sassatameva sakkā gahetuṃ. Kathaṃ? Ekasmiñhi samaye ‘‘rūpaṃ sassata’’nti gahetvā aparasmiṃ samaye ‘‘na suddharūpameva sassataṃ, vedanāpi sassatā, viññāṇampi sassata’’nti gaṇhāti. Ucchedepi ekaccasassatepi eseva nayo. Yathā ca khandhesu, evaṃ āyatanesupi yojetabbaṃ. Idaṃ sandhāya vuttaṃ – ‘‘tañceva diṭṭhiṃ nappajahanti, aññañca diṭṭhiṃ upādiyantī’’ti.
此中，持恒常见者虽舍弃恒常论，然不能舍弃灭亡论；舍灭亡论者亦不能舍弃恒常论；舍一恒常论者，亦不能舍弃灭亡论。唯独舍本恒常论而得以舍他恒常论。如何？一时此有“色常存”断言，则另一时乃断言“色非纯恒常，受、识亦恒存”亦然；断灭与持一恒常相同；犹如五蕴类别，亦应同于六处。对此有言：“舍弃此见不舍弃他见”。
Dutiyavāre atoti appajahanakesu nissakkaṃ, ye nappajahanti, tehi, ye pajahantīti vucciyanti, teva tanutarā appatarāti attho. Tañceva diṭṭhiṃ pajahanti, aññañca diṭṭhiṃ na upādiyantīti tañca mūladassanaṃ pajahanti, aññañca dassanaṃ na gaṇhanti. Kathaṃ? Ekasmiñhi samaye ‘‘rūpaṃ sassata’’nti gahetvā aparasmiṃ samaye tattha ādīnavaṃ disvā ‘‘oḷārikametaṃ mayhaṃ dassana’’nti pajahati ‘‘na kevalañca rūpaṃ sassatanti dassanameva oḷārikaṃ, vedanāpi sassatā…pe… viññāṇampi sassatanti dassanaṃ oḷārikamevā’’ti vissajjeti . Ucchedepi ekaccasassatepi eseva nayo. Yathā ca khandhesu, evaṃ āyatanesupi yojetabbaṃ. Evaṃ tañca mūladassanaṃ pajahanti, aññañca dassanaṃ na gaṇhanti.
至于第二次，舍灭见者指是者为较轻舍见，谓舍见者，非舍其他见。亦即舍本熏见，非舍广义见。如何？一时有言“色常”，另一时见所谓缺陷而舍弃：“此草根见真实显。”即非唯色恒见，而受、识俱常彰显。断灭、持一恒常亦然。犹如五蕴、六处应同理。此亦指舍本熏见，非舍一切。
Santaggivessanāti kasmā ārabhi? Ayaṃ ucchedaladdhiko attano laddhiṃ nigūhati, tassā pana laddhiyā vaṇṇe vuccamāne attano laddhiṃ pātukarissatīti tisso laddhiyo ekato dassetvā vibhajituṃ imaṃ desanaṃ ārabhi.
所谓圣缘燃起者，乃何因？因此断灭见者守护自身所有，彼所持见在发扬光大，有三种所守护境界，因而修习此教义。
Sārāgāya santiketiādīsu rāgavasena vaṭṭe rajjanassa āsannā taṇhādiṭṭhisaṃyojanena vaṭṭasaṃyojanassa santike. Abhinandanāyāti taṇhādiṭṭhivaseneva gilitvā pariyādiyanassa gahaṇassa ca āsannāti attho. Asārāgāya santiketiādīsu vaṭṭe arajjanassa āsannātiādinā nayena attho veditabbo.
关于「亲近有爱」等词语，乃指如「有爱者」之存在；此处以「有爱者」之轮回为例，论述以烦恼如贪欲等为见结的轮回相近之义。解释「欢悦」者，是指因贪欲之见被消融，进而控制烦恼之根本而达其近处。至于「非有爱者」亲近之轮回，则须依照「非有爱者」者等说理进行理解。
Ettha ca sassatadassanaṃ appasāvajjaṃ dandhavirāgaṃ, ucchedadassanaṃ mahāsāvajjaṃ khippavirāgaṃ. Kathaṃ? Sassatavādī hi idhalokaṃ paralokañca atthīti jānāti, sukatadukkaṭānaṃ phalaṃ atthīti jānāti, kusalaṃ karoti, akusalaṃ karonto bhāyati, vaṭṭaṃ assādeti, abhinandati. Buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhūto sīghaṃ laddhiṃ jahituṃ na sakkoti. Tasmā taṃ sassatadassanaṃ appasāvajjaṃ dandhavirāganti vuccati. Ucchedavādī pana idhalokaparalokaṃ atthīti jānāti, sukatadukkaṭānaṃ phalaṃ atthīti jānāti, kusalaṃ na karoti, akusalaṃ karonto na bhāyati, vaṭṭaṃ na assādeti, nābhinandati, buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhāve sīghaṃ dassanaṃ pajahati. Pāramiyo pūretuṃ sakkonto buddho hutvā, asakkonto abhinīhāraṃ katvā sāvako hutvā parinibbāyati. Tasmā ucchedadassanaṃ mahāsāvajjaṃ khippavirāganti vuccati.
此中所言永恒见，谓无戒漏、坚固断欲；灭见则谓大戒漏、速断欲。缘何如此？持永恒见者，知此世及彼世皆有其意义，明白善恶果报之存在，能作善不作恶，涉轮回而不惧怕，为如来或佛弟子所亲近，故难以迅速断离轮回，故称其为无戒漏之坚固断欲。持灭见者，则知道此世与彼世之利益，明白善恶果报，然其不行善、而行恶者不忧不惧，轮回不亲近、不欢喜，虽亲近佛与佛弟子亦能迅速断离慧见。能成就彼岸者为佛，不能成则作为弟子而最终灭尽。由是故称灭见为大戒漏最快断欲。
§202
202. So pana paribbājako etamatthaṃ asallakkhetvā – ‘‘mayhaṃ dassanaṃ saṃvaṇṇeti pasaṃsati, addhā me sundaraṃ dassana’’nti sallakkhetvā ukkaṃseti me bhavantiādimāha.
有一游方者，未加防备此意理，曾言曰：「我赞叹此见，认为其最为美妙显现。」此语如是表明其心态。
Idāni yasmā ayaṃ paribbājako kañjiyeneva tittakālābu, ucchedadassaneneva pūrito, so yathā kañjiyaṃ appahāya na sakkā lābumhi telaphāṇitādīni pakkhipituṃ, pakkhittānipi na gaṇhāti, evamevaṃ taṃ laddhiṃ appahāya abhabbo maggaphalānaṃ lābhāya, tasmā laddhiṃ jahāpanatthaṃ tatraggivessanātiādi āraddhaṃ. Viggahoti kalaho. Evametāsaṃ diṭṭhīnaṃ pahānaṃ hotīti evaṃ viggahādiādīnavaṃ disvā tāsaṃ diṭṭhīnaṃ pahānaṃ hoti. So hi paribbājako ‘‘kiṃ me iminā viggahādinā’’ti taṃ ucchedadassanaṃ pajahati.
现在此游方者，如同糯米果实，充满了灭见之见解；犹如糯米不能用于折射油灯火光，不能采托已折物；同理，其难以通过得失的贵贱而获得圣道果位，故发起“断除得失”的主张。所谓“争论”即为精细分别之名。由此可见，此类见解的破除就是断除。游方者心怀疑问：“何以我应断除此争论？”遂舍断见而不执着。
§205
205. Athassa bhagavā vamitakañjiye lābumhi sappiphāṇitādīni pakkhipanto viya hadaye amatosadhaṃ pūressāmīti vipassanaṃ ācikkhanto ayaṃ kho pana, aggivessana, kāyotiādimāha. Tassattho vammikasutte vutto. Aniccatotiādīnipi heṭṭhā vitthāritāneva. Yo kāyasmiṃ kāyachandoti yā kāyasmiṃ taṇhā. Snehoti taṇhāsnehova. Kāyanvayatāti kāyānugamanabhāvo, kāyaṃ anugacchanakakilesoti attho.
某时世尊教导吐弃糯米果实，如同燃料一般，充满心中无上药方，名为「火焰赛那」即火焰功能。此经名为吐弃经。诸如“无常”等词汇已于下文详解。所谓身中欲望，即对身的渴爱；亲爱者即指渴爱之爱；身之随行者，即指随身之染污。此义是所说明。
Evaṃ rūpakammaṭṭhānaṃ dassetvā idāni arūpakammaṭṭhānaṃ dassento tisso khotiādimāha. Puna tāsaṃyeva vedanānaṃ asammissabhāvaṃ dassento yasmiṃ, aggivessana, samayetiādimāha. Tatrāyaṃ saṅkhepattho – yasmiṃ samaye sukhādīsu ekaṃ vedanaṃ vedayati, tasmiṃ samaye aññā vedanā attano vāraṃ vā okāsaṃ vā olokayamānā nisinnā nāma natthi, atha kho anuppannāva honti bhinnaudakapupphuḷā viya ca antarahitā vā. Sukhāpi khotiādi tāsaṃ vedanānaṃ cuṇṇavicuṇṇabhāvadassanatthaṃ vuttaṃ.
如是显示有关色法之修习处后，如今显示无色修习处，谓火焰等。又显示其诸感受不杂乱之性，称为同一时间内体验一感受，无他感受同时现行，像干净水蕾蓬一般纯净，因亦显明诸感受无杂乱之义。甚至于快乐等感受，亦为不杂乱之例子。
Na kenaci saṃvadatīti tassataṃ gahetvā ‘‘sassatavādī aha’’nti ucchedavādināpi saddhiṃ na saṃvadati, tameva gahetvā ‘‘sassatavādī aha’’nti ekaccasassatavādinā saddhiṃ na vivadati. Evaṃ tayopi vādā parivattetvā yojetabbā. Yañca loke vuttanti yaṃ loke kathitaṃ voharitaṃ, tena voharati aparāmasanto kiñci dhammaṃ parāmāsaggāhena aggaṇhanto. Vuttampi cetaṃ –
不与任何人争辩，正应持守此义。即便是与永存论者（认为我常存不灭者）对话，也不与断灭论者（认为我绝灭者）并论争辩，采用他们持执的观点，也不与部分持永存论者辩论。这种辩论双方来回更迭，应予以终止。至于世间所言、所说、所行的皆是如此，修行者应以此为法而行，勿以批评去执着无常之法。此处所说为——
‘‘Yo hoti bhikkhu arahaṃ katāvī,
『若有比库得已阿拉汉果，
Khīṇāsavo antimadehadhārī;
断尽烦恼，生灭终已；
Ahaṃ vadāmītipi so vadeyya,
我说法者，亦当如此为说，
Mamaṃ vadantītipi so vadeyya;
他称我是者，我亦应如是称；
Loke samaññaṃ kusalo viditvā,
于世间已悉知此通达者，』
Vohāramattena so vohareyyā’’ti. (saṃ. ni. 1.25);
“仅凭行为而已，他应当实行。”（增一经律藏第一卷第25节）
Aparampi vuttaṃ – ‘‘imā kho citta lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo, yāhi tathāgato voharati aparāmasa’’nti (dī. ni. 1.440).
又说：“这心是普通众生所共知的，是世间的普遍说法、世间的行为模式和世间约定俗成之法，如来正是在此心中以无过失的方式行持。”（长部律藏第一卷第440节）
§206
206.Abhiññāpahānamāhāti sassatādīsu tesaṃ tesaṃ dhammānaṃ sassataṃ abhiññāya jānitvā sassatassa pahānamāha, ucchedaṃ, ekaccasassataṃ abhiññāya ekaccasassatassa pahānaṃ vadati. Rūpaṃ abhiññāya rūpassa pahānaṃ vadatītiādinā nayenettha attho veditabbo.
206.所谓超越神通，指的是针对恒存等法中各自的法，了知其恒存之神通而主张舍弃恒存；针对断灭，则说断灭；针对部分恒存，了知部分恒存之神通而说舍弃部分恒存。以此类推，比如对色法了知色法的神通，则谓之舍弃色身，此义应当如是了知。
Paṭisañcikkhatoti paccavekkhantassa. Anupādāya āsavehi cittaṃ vimuccīti anuppādanirodhena niruddhehi āsavehi aggahetvāva cittaṃ vimucci. Ettāvatā cesa parassa vaḍḍhitaṃ bhattaṃ bhuñjitvā khudaṃ vinodento viya parassa āraddhāya dhammadesanāya ñāṇaṃ pesetvā vipassanaṃ vaḍḍhetvā arahattañceva patto, sāvakapāramīñāṇassa ca matthakaṃ, soḷasa ca paññā paṭivijjhitvā ṭhito. Dīghanakho pana sotāpattiphalaṃ patvā saraṇesu patiṭṭhito.
“回顾”的意思是指觉察。意谓心由于无所取着的烦恼而获得解脱，即通过无生灭、无起灭的止灭诸烦恼，心得解脱。正是如食用他人加增之食粮以消除饥饿般，心亦受他人由修行开示而增长之慧眼，观慧增长，获阿拉汉果，亦为弟子果德之根基，通晓十六种智慧而坚立无移。长老尼迦陀证得初果入流果后，坚立于三宝之中。
Bhagavā pana imaṃ desanaṃ sūriye dharamāneyeva niṭṭhāpetvā gijjhakūṭā oruyha veḷuvanaṃ gantvā sāvakasannipātamakāsi, caturaṅgasamannāgato sannipāto ahosi. Tatrimāni aṅgāni – māghanakkhattena yutto puṇṇamauposathadivaso, kenaci anāmantitāni hutvā attanoyeva dhammatāya sannipatitāni aḍḍhatelasāni bhikkhusatāni, tesu ekopi puthujjano vā sotāpanna-sakadāgāmi-anāgāmi-sukkhavipassaka-arahantesu vā aññataro natthi, sabbe chaḷabhiññāva, ekopi cettha satthakena kese chinditvā pabbajito nāma natthi, sabbe ehibhikkhunoyevāti.
世尊讲法如同日中之光射灭黑暗，讲完即登蜾蠃山，往竹林精舍，与弟子集会，形成四众集会。此集会有三部分：一是与白腊节相应的满月戒期；二是若干未指定时间但因持戒和法度自聚的八十余比库僧众；三是其中没有凡夫或初果、斯陀含、阿那含、善慧者、阿拉汉中的任何人。所有众皆具六通，且无人掰断发髻而出家，表示这里全为比库比库尼。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部注疏·破除戏论》中。
Dīghanakhasuttavaṇṇanā niṭṭhitā. · 《长爪经》注释完毕。
5. Māgaṇḍiyasuttavaṇṇanā五、《摩犍提耶经》注释
§207
207.Evaṃme sutanti māgaṇḍiyasuttaṃ. Tattha agyāgāreti aggihomasālayaṃ. Tiṇasanthāraketi dve māgaṇḍiyā mātulo ca bhāgineyyo ca. Tesu mātulo pabbajitvā arahattaṃ patto, bhāgineyyopi saupanissayo nacirasseva pabbajitvā arahattaṃ pāpuṇissati. Athassa bhagavā upanissayaṃ disvā ramaṇīyaṃ devagabbhasadisaṃ gandhakuṭiṃ pahāya tattha chārikatiṇakacavarādīhi uklāpe agyāgāre tiṇasanthārakaṃ paññāpetvā parasaṅgahakaraṇatthaṃ katipāhaṃ vasittha. Taṃ sandhāyetaṃ vuttaṃ. Tenupasaṅkamīti na kevalaṃ taṃdivasameva, yasmā pana taṃ agyāgāraṃ gāmūpacāre dārakadārikāhi okiṇṇaṃ avivittaṃ, tasmā bhagavā niccakālampi divasabhāgaṃ tasmiṃ vanasaṇḍe vītināmetvā sāyaṃ vāsatthāya tattha upagacchati.
207.如此所闻，为魔贪吠陀经。其文中“阿伽伽”指祭祀火坛。三草葬者指二魔贪的姐姐与弟弟。姐姐出家得阿拉汉果，弟弟也必将很快出家得阿拉汉果。世尊见其依止，舍弃美妙如天界般香舍，离开香舍时穿着阳伞等衣服，托付阿伽伽、三草葬者作团体维护，住数月。此事被指示需智慧而思考。来至此乃非仅限该时节，因香舍中乡村男女孩童常来出入，故世尊每日定时分段，到林中空地为晚住作准备。
Addasākho…pe… tiṇasanthārakaṃ paññattanti bhagavā aññesu divasesu tiṇasanthārakaṃ saṅgharitvā saññāṇaṃ katvā gacchati, taṃdivasaṃ pana paññapetvāva agamāsi. Kasmā? Tadā hi paccūsasamaye lokaṃ oloketvāva addasa – ‘‘ajja māgaṇḍiyo idhāgantvā imaṃ tiṇasanthārakaṃ disvā bhāradvājena saddhiṃ tiṇasanthārakaṃ ārabbha kathāsallāpaṃ karissati, athāhaṃ āgantvā dhammaṃ desessāmi, so dhammaṃ sutvā mama santike pabbajitvā arahattaṃ pāpuṇissati. Paresaṃ saṅgahakaraṇatthameva hi mayā pāramiyo pūritā’’ti tiṇasanthārakaṃ paññapetvāva agamāsi.
如眼的姐弟……所谓三遮者，是指世尊在另外的日子中，集聚三种遮碍，守护其意识而前行。唯有在此日，世尊特别示现此三遮者，缘何如此？当时正午，世尊环顾四方，见到说：‘今日玛迦尼陀来到这里，见此三遮者，将与刹帝利巴拉德瓦一同，开始言说辩论；其后我亦将到来，宣说正法，他闻法后，在我面前出家，得阿拉汉果。此乃我持戒圆满，成就他人具足的因缘。’随后，世尊如所计划般显现了这三遮者。
Samaṇaseyyānurūpaṃ maññeti imaṃ tiṇasanthārakaṃ ‘‘samaṇassa anucchavikā seyyā’’ti maññāmi. Na ca asaññatasamaṇassa nivutthaṭṭhānametaṃ. Tathāhettha hatthena ākaḍḍhitaṭṭhānaṃ vā pādena ākaḍḍhitaṭṭhānaṃ vā sīsena pahaṭaṭṭhānaṃ vā na paññāyati, anākulo anākiṇṇo abhinno chekena cittakārena tūlikāya paricchinditvā paññatto viya. Saññatasamaṇassa vasitaṭṭhānaṃ, kassa bho vasitaṭṭhānanti pucchati. Bhūnahunoti hatavaḍḍhino mariyādakārakassa. Kasmā evamāha? Chasu dvāresu vaḍḍhipaññāpanaladdhikattā. Ayañhi tassa laddhi – cakkhu brūhetabbaṃ vaḍḍhetabbaṃ, adiṭṭhaṃ dakkhitabbaṃ, diṭṭhaṃ samatikkamitabbaṃ. Sotaṃ brūhetabbaṃ vaḍḍhetabbaṃ, asutaṃ sotabbaṃ, sutaṃ samatikkamitabbaṃ. Ghānaṃ brūhetabbaṃ vaḍḍhetabbaṃ, aghāyitaṃ ghāyitabbaṃ, ghāyitaṃ samatikkamitabbaṃ. Jivhā brūhetabbā vaḍḍhetabbā, assāyitaṃ sāyitabbaṃ, sāyitaṃ samatikkamitabbaṃ. Kāyo brūhetabbo vaḍḍhetabbo, aphuṭṭhaṃ phusitabbaṃ, phuṭṭhaṃ samatikkamitabbaṃ. Mano brūhetabbo vaḍḍhetabbo, aviññātaṃ vijānitabbaṃ, viññātaṃ samatikkamitabbaṃ. Evaṃ so chasu dvāresu vaḍḍhiṃ paññapeti. Bhagavā pana –
此三遮者被视为契合沙门之卧处，我观之，称为‘适合沙门安卧之地’。然而，非经厌世沙门所见的坐卧之处。于此，若用手去拉伸的地方，或足所伸展之地，或头所仰卧之处，并不能悟解为三遮者。此三遮者为不扰乱、不离散、不折损的意识所维护，宛如以笔触划分之定界。若问此被慧者为谁的安处，意指为德行增长、尊重者之安处。缘何如此说？因双门（眼耳等）为增长、彰显智慧者。这位，令增长应当说明的眼，见不可观之处，见亢越之地，见应超越之物；令增长应解决的耳，听不可闻之声，听应超越之音。鼻、舌、身、意亦皆如此，于这十处门中安住增长。世尊继而宣说：
‘‘Cakkhunā saṃvaro sādhu, sādhu sotena saṃvaro;
‘眼根的约束是善的，耳根的约束亦善，
Ghānena saṃvaro sādhu, sādhu jivhāya saṃvaro.
鼻根的约束为善，舌根的约束亦善。
Kāyena saṃvaro sādhu, sādhu vācāya saṃvaro;
身根约束为善，语言约束亦应如此；
Manasā saṃvaro sādhu, sādhu sabbattha saṃvaro;
心根的约束是善的，处处皆应守护约束。’
Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccatī’’ti. (dha. pa. 360-361) –
「比库于一切处皆能自摄，乃能断除一切苦。」（引自《律藏·巴利》360-361偈）——
Chasu dvāresu saṃvaraṃ paññapeti. Tasmā so ‘‘vaḍḍhihato samaṇo gotamo mariyādakārako’’ti maññamāno ‘‘bhūnahuno’’ti āha.
在六门中修持自摄。因此，他自称为『成长稳重的游方者果德玛』，自认为是『土地守护者』。
Ariye ñāye dhamme kusaleti parisuddhe kāraṇadhamme anavajje. Iminā kiṃ dasseti? Evarūpassa nāma uggatassa paññātassa yasassino upari vācaṃ bhāsamānena vīmaṃsitvā upadhāretvā mukhe ārakkhaṃ ṭhapetvā bhāsitabbo hoti. Tasmā mā sahasā abhāsi, mukhe ārakkhaṃ ṭhapehīti dasseti. Evañhi no sutte ocaratīti yasmā amhākaṃ sutte evaṃ āgacchati, na mayaṃ mukhāruḷhicchāmattaṃ vadāma, sutte ca nāma āgataṃ vadamānā kassa bhāyeyyāma, tasmā sammukhāpi naṃ vadeyyāmāti attho. Appossukkoti mama rakkhanatthāya anussukko avāvaṭo hutvāti attho. Vuttova naṃ vadeyyāti mayā vuttova hutvā apucchitova kathaṃ samuṭṭhāpetvā ambajambūādīni gahetvā viya apūrayamāno mayā kathitaniyāmena bhavaṃ bhāradvājo vadeyya, vadassūti attho.
圣法中胜义真理是，由清净善根及无瑕疵的因缘所构成。这里意指什么呢？即如形容觉悟者，如来具足智慧且显赫名声者，在语出时应加以深思、保护口业，不应轻率开口。因此，教诲说：「不应轻易妄言，应在口中安护言辞。」这正因为如此，他人闻法而来，我们不应徒然多言，若言而传法必有其所畏惧，故面向法理亦不应妄语。此意为：所谓谨慎保护，是为守护己身；若已宣说法，不应自相矛盾。既已说法，若又疑惑如何编织，譬如采取甘露、饴蜜等物充满其内，若由我因缘言说，应如比喻般由善因滋长出来，方为可言之义。
§208
208.Assosikhoti satthā ālokaṃ vaḍḍhetvā dibbacakkhunā māgaṇḍiyaṃ tattha āgataṃ addasa, dvinnaṃ janānaṃ bhāsamānānaṃ dibbasotena saddampi assosi. Paṭisallānā vuṭṭhitoti phalasamāpattiyā vuṭṭhito. Saṃviggoti pītisaṃvegena saṃviggo calito kampito. Tassa kira etadahosi – ‘‘neva māgaṇḍiyena samaṇassa gotamassa ārocitaṃ, na mayā. Amhe muñcitvā añño ettha tatiyopi natthi, suto bhavissati amhākaṃ saddo tikhiṇasotena purisenā’’ti. Athassa abbhantare pīti uppajjitvā navanavutilomakūpasahassāni uddhaggāni akāsi. Tena vuttaṃ ‘‘saṃviggo lomahaṭṭhajāto’’ti. Athakho māgaṇḍiyo paribbājakoti paribbājakassa pabhinnamukhaṃ viya bījaṃ paripākagataṃ ñāṇaṃ, tasmā sannisīdituṃ asakkonto āhiṇḍamāno puna satthu santikaṃ āgantvā ekamantaṃ nisīdi. Taṃ dassetuṃ ‘‘atha kho māgaṇḍiyo’’tiādi vuttaṃ.
208. 「阿苏悉」指长老代理佛陀光明的清楚觉知，他以天眼观察现前，有一次见到魔众来到，如来与其对话，天耳又闻两人言辞。由于善法具足故果位显现。『慌然』是因喜悦疾动的忧惧心而动摇、振荡。当时心念即是：「绝非魔天所出言，乃吾所语也。既解脱人间，无他人也，唯有我们三人中无第三者。吾犹诸人之声锐利，如利耳闻。」随后心生欢喜，作无数毛发逆立之状。由此说「心跳浑身起鸡皮疙瘩」。此时，魔天无力接近正法如行者之般，久坐不起，气憋难忍，便重返佛所，侧身而坐。由此说「后魔与游方者对话」。
§209
209. Satthā – ‘‘evaṃ kira tvaṃ, māgaṇḍiya, maṃ avacā’’ti avatvāva cakkhuṃ kho, māgaṇḍiyāti paribbājakassa dhammadesanaṃ ārabhi. Tattha vasanaṭṭhānaṭṭhena rūpaṃ cakkhussa ārāmoti cakkhu rūpārāmaṃ. Rūpe ratanti rūparataṃ. Rūpena cakkhu āmoditaṃ pamoditanti rūpasamuditaṃ. Dantanti nibbisevanaṃ. Guttanti gopitaṃ. Rakkhitanti ṭhapitarakkhaṃ. Saṃvutanti pihitaṃ. Saṃvarāyāti pidhānatthāya.
209. 佛陀谓：「如是啊，魔啊，你讥诮辱骂我。」随即开启智慧之眼，开始向魔述说法。眼识所现，仅余光芒为视缘，称为「眼之所趣」。魔对色法心生欢爱，于色法嗜好欢喜。欲贪彼色，如乳齿想咬仍未脱落。把颜色内藏保护，不让外露，意义即是禁闭、束缚，此即「自摄」义。
§210
210.Paricāritapubboti abhiramitapubbo. Rūpapariḷāhanti rūpaṃ ārabbha uppajjanapariḷāhaṃ. Imassa pana te, māgaṇḍiya, kimassa vacanīyanti imassa rūpaṃ pariggaṇhitvā arahattappattassa khīṇāsavassa tayā kiṃ vacanaṃ vattabbaṃ assa, vuḍḍhihato mariyādakārakoti idaṃ vattabbaṃ, na vattabbanti pucchati. Na kiñci, bho gotamāti, bho gotama, kiñci vattabbaṃ natthi. Sesadvāresupi eseva nayo.
210. 「以往所侍奉者」先前所乐爱之物。对形色的追逐，是对色法生起爱欲的表现。对魔曰：以此视法，诸多色相视为美色。对已经证得阿拉汉，无漏涅槃者而言，应如何说法呢？对此魔问答，指出成长稳定者果德玛是应当称赞。余下六门亦应以相同方式自摄曰是。
§211
211. Idāni yasmā tayā pañcakkhandhe pariggahetvā arahattappattassa khīṇāsavassa kiñci vattabbaṃ natthi, ahañca pañcakkhandhe pariggahetvā sabbaññutaṃ patto, tasmā ahampi te na kiñci vattabboti dassetuṃ ahaṃ kho panātiādimāha. Tassa mayhaṃ māgaṇḍiyāti gihikāle attano sampattiṃ dassento āha. Tattha vassikotiādīsu yattha sukhaṃ hoti vassakāle vasituṃ, ayaṃ vassiko. Itaresupi eseva nayo. Ayaṃ panettha vacanattho – vassaṃ vāso vassaṃ, vassaṃ arahatīti vassiko. Itaresupi eseva nayo.
现在因为他已取用五蕴，且得阿拉汉果，污垢已尽，已无可为之事，我也因取用五蕴，完全断尽了，因此他说“我实不该有所为”。此时对我说“恶人”，意指俗时展示自己财富者。比如“雨季”等词，谓适于雨季居住者，是“雨季时”的人。其他亦同理。这里言词之义，即雨季住屋、雨季阿拉汉者。其他亦同理。
Tattha vassiko pāsādo nātiucco hoti nātinīco, dvāravātapānānipissa nātitanūni nātibahūni, bhūmattharaṇapaccattharaṇakhajjabhojjānipettha missakāneva vaṭṭanti. Hemantike thambhāpi bhittiyopi nīcā honti, dvāravātapānāni tanukāni sukhumacchiddāni. Uṇhapavesanatthāya bhittiniyūhāni nīharīyanti. Bhūmattharaṇapaccattharaṇanivāsanapārupanāni panettha uṇhavīriyāni kambalādīni vaṭṭanti. Khajjabhojjaṃ siniddhaṃ kaṭukasannissitañca. Gimhike thambhāpi bhittiyopi uccā honti. Dvāravātapānāni panettha bahūni vipulajālāni bhavanti. Bhūmattharaṇādīni dukūlamayāni vaṭṭanti, khajjabhojjāni madhurarasasītavīriyāni. Vātapānasamīpesu cettha nava cāṭiyo ṭhapetvā udakassa pūretvā nīluppalādīhi sañchādenti. Tesu tesu padesesu udakayantāni karonti, yehi deve vassante viya udakadhārā nikkhamanti.
所谓雨季住所，非过高亦非过低，门窗通风处不得过窄或过宽，房屋地基与顶棚及供食之所，宛如农具整齐排列一般。寒冬时柱梁墙壁较低，门窗细而通透，为遮挡炎热设置的墙壁关闭。屋顶用被褥等覆盖。食物及药物备足。夏季柱梁墙壁较高。门窗较多且宽广，屋顶布置成潮湿凉爽之所，食物多为甘甜滋味。靠近门窗处设九个遮阴棚，洒水冷却，并用蓝莲等花装饰，水流环绕，宛若天上诸神沐浴处泉水流动一般。
Bodhisattassa pana aṭṭhasatasuvaṇṇaghaṭe ca rajataghaṭe ca gandhodakassa pūretvā nīluppalagacchake katvā sayanaṃ parivāretvā ṭhapayiṃsu. Mahantesu lohakaṭāhesu gandhakalalaṃ pūretvā nīluppalapadumapuṇḍarīkāni ropetvā utuggahaṇatthāya tattha tattha ṭhapesuṃ. Sūriyarasmīhi pupphāni pupphanti. Nānāvidhā bhamaragaṇā pāsādaṃ pavisitvā pupphesu rasaṃ gaṇhantā vicaranti. Pāsādo atisugandho hoti. Yamakabhittiyā antare lohanāḷiṃ ṭhapetvā navabhūmikapāsādassa upari ākāsaṅgaṇe ratanamaṇḍapamatthake sukhumacchiddakaṃ jālaṃ baddhaṃ ahosi. Ekasmiṃ ṭhāne sukkhamahiṃsacammaṃ pasāreti. Bodhisattassa udakakīḷanavelāya mahiṃsacamme pāsāṇaguḷe khipanti, meghathanitasaddo viya hoti. Heṭṭhā yantaṃ parivattenti, udakaṃ abhiruhitvā jālamatthake patati, vassapatanasalilaṃ viya hoti. Tadā bodhisatto nīlapaṭaṃ nivāseti, nīlapaṭaṃ pārupati, nīlapasādhanaṃ pasādheti. Parivārāpissa cattālīsanāṭakasahassāni nīlavatthābharaṇāneva nīlavilepanāni hutvā mahāpurisaṃ parivāretvā ratanamaṇḍapaṃ gacchanti. Divasabhāgaṃ udakakīḷaṃ kīḷanto sītalaṃ utusukhaṃ anubhoti.
菩萨用八百个金罐和银罐盛满香水，插于蓝莲花丛间，铺设床席。大铁钵盛香气水，种植蓝莲、莲花、莲台之类花草，布置用于休憩。花开日光沐浴，蜂群飞入宫殿采花吸蜜。宫殿非常芳香。东边壁间立钢管，华丽轻薄之网状宝座悬挂于天空花园之上。某处铺设柔软的麂皮垫席。菩萨戏水时，抛掷石子，响若雷鸣。水流旋转，上升落下，形如秋雨。菩萨敷设蓝垫，盖蓝布，用蓝装饰品装扮。陪侍者四十四千人皆衣着蓝袍，围绕大人，前往宝座花园，日间戏水，感受清凉愉快。
Pāsādassa catūsu disāsu cattāro sarā honti. Divākāle nānāvaṇṇasakuṇagaṇā pācīnasarato vuṭṭhāya viravamānā pāsādamatthakena pacchimasaraṃ gacchanti. Pacchimasarato vuṭṭhāya pācīnasaraṃ, uttarasarato dakkhiṇasaraṃ, dakkhiṇasarato uttarasaraṃ gacchanti, antaravassasamayo viya hoti. Hemantikapāsādo pana pañcabhūmiko ahosi, vassikapāsādo sattabhūmiko.
宫殿四面各有泉水流淌。白天各种颜色禽鸟群从西方起飞，环绕宫殿至西边。自西方升到东方，东方降至南方，南方至北方，北方至西方，如同雨季云行流转。寒冬宫殿有五层，雨季宫殿七层高。
Nippurisehīti purisavirahitehi. Na kevalañcettha tūriyāneva nippurisāni, sabbaṭṭhānānipi nippurisāneva . Dovārikāpi itthiyova, nhāpanādiparikammakarāpi itthiyova. Rājā kira – ‘‘tathārūpaṃ issariyasukhasampattiṃ anubhavamānassa purisaṃ disvā parisaṅkā uppajjati, sā me puttassa mā ahosī’’ti sabbakiccesu itthiyova ṭhapesi. Tāya ratiyā ramamānoti idaṃ catutthajjhānikaphalasamāpattiratiṃ sandhāya vuttaṃ.
“无人之处”者，谓无人的地方。不仅指四方空地无人，所有地方皆无人。门扉亦如女人，洗浴等事务者亦如女人。王语：“如是尊贵享乐者，见有男子后生，生疑心，恐非我子。”由此订立各项法规。由彼乐好称为“第四禅果已成之乐”。
§212
212.Gahapati vā gahapatiputto vāti ettha yasmā khattiyānaṃ setacchattasmiṃyeva patthanā hoti, mahā ca nesaṃ papañco, brāhmaṇā mantehi atittā mante gavesantā vicaranti, gahapatino pana muddāgaṇanamattaṃ uggahitakālato paṭṭhāya sampattiṃyeva anubhavanti, tasmā khattiyabrāhmaṇe aggahetvā ‘‘gahapati vā gahapatiputto vā’’ti āha. Āvaṭṭeyyāti mānusakakāmahetu āvaṭṭo bhaveyyāti attho. Abhikkantatarāti visiṭṭhatarā. Paṇītatarāti atappakatarā. Vuttampi cetaṃ –
212.言“居士或居士之子”，因贵族在白幡上设仪式，其众多仪式如婆罗门于祭祀中不停探索，居士只是略微数数，故以“居士或居士子”表述。“毗邻”意在说由人欲起因必致缠绕。 “更甚”意为更尊贵。“最美”意指最热忱。对此亦有说法——
‘‘Kusaggenudakamādāya, samudde udakaṃ mine;
「带着污秽的水，潜入海中取水；
Evaṃ mānusakā kāmā, dibbakāmāna santike’’ti. (jā. 2.21.389) –
人的爱欲乃是如是，天欲者也在其近旁。」（《生经》2.21.389）——
Samadhigayha tiṭṭhatīti dibbasukhaṃ gaṇhitvā tato visiṭṭhatarā hutvā tiṭṭhati.
意谓修习禅定而止于静止时，乃是执持天上的快乐，进而趋向更胜，仍然停留。
Opammasaṃsandanaṃ panettha evaṃ veditabbaṃ – gahapatissa pañcahi kāmaguṇehi samaṅgībhūtakālo viya bodhisattassa tīsu pāsādesu cattālīsasahassaitthimajjhe modanakālo, tassa sucaritaṃ pūretvā sagge nibbattakālo viya bodhisattassa abhinikkhamanaṃ katvā bodhipallaṅke sabbaññutaṃ paṭividdhakālo , tassa nandanavane sampattiṃ anubhavanakālo viya tathāgatassa catutthajjhānikaphalasamāpattiratiyā vītivattanakālo, tassa mānusakānaṃ pañcannaṃ kāmaguṇānaṃ apatthanakālo viya tathāgatassa catutthajjhānikaphalasamāpattiratiyā vītināmentassa hīnajanasukhassa apatthanakāloti.
此处应当以譬喻来知：如同一居士在具足五种爱欲品质时期，犹如菩萨在三座宫殿中，四万四千余之中享乐欢喜之时，称之为欢喜时；其后，菩萨圆满善行，犹如天上生起时，称之为出世时；又比拟菩萨于欢喜林中经历成就时，如同第四禅果实之道理展开之时；最后，如来以第四禅果实之道理终止，此为人间五种爱欲不虽断除的时段，谓为众生之微下乐趣之终止。
§213
213.Sukhīti paṭhamaṃ dukkhito pacchā sukhito assa. Serīti paṭhamaṃ vejjadutiyako pacchā serī ekako bhaveyya. Sayaṃvasīti paṭhamaṃ vejjassa vase vattamāno vejjena nisīdāti vutte nisīdi, nipajjāti vutte nipajji, bhuñjāti vutte bhuñji, pivāti vutte pivi, pacchā sayaṃvasī jāto. Yena kāmaṃgamoti paṭhamaṃ icchiticchitaṭṭhānaṃ gantuṃ nālattha, pacchā roge vūpasante vanadassana-giridassana-pabbatadassanādīsupi yenakāmaṃ gamo jāto, yattha yattheva gantuṃ icchati, tattha tattheva gaccheyya.
「苦」是最初，后来生起「乐」；「恶行」是最初，之后则变为「善行」；「自安」是指在恶行中生活时，听闻命令则坐下，曰坐，便坐；卧下，曰卧，即卧；食用，曰食，即食；饮水，曰饮，即饮；其后即为自安。欲向远行的初志虽然未能成行，病痛消退之后，见山林、山岳、沙丘之类风景，产生了远行的意愿，其所欲去之处，必当前往。
Etthāpi idaṃ opammasaṃsandanaṃ – purisassa kuṭṭhikālo viya hi bodhisattassa agāramajjhe vasanakālo, aṅgārakapallaṃ viya ekaṃ kāmavatthu, dve kapallāni viya dve vatthūni, sakkassa pana devarañño aḍḍhateyyakoṭiyāni aṅgārakapallāni viya aḍḍhatiyanāṭakakoṭiyo, nakhehi vaṇamukhāni tacchetvā aṅgārakapalle paritāpanaṃ viya vatthupaṭisevanaṃ, bhesajjaṃ āgamma arogakālo viya kāmesu ādīnavaṃ nekkhamme ca ānisaṃsaṃ disvā nikkhamma buddhabhūtakāle catutthajjhānikaphalasamāpattiratiyā vītivattanakālo, aññaṃ kuṭṭhipurisaṃ disvā apatthanakālo viya tāya ratiyā vītināmentassa hīnajanaratiyā apatthanakāloti.
此处亦同样为譬喻——譬如菩萨居于屋中之时，如同火炭一堆，二堆则为两堆片段；萨咖天帝有八十万亿堆火炭般的数量，若以指甲掠其面，正如火炭之痛。通过守护柴薪之物，如同以火炭之痛苦为戒，菩萨离欲时，如同药物治病，见因离欲之益，出世时正是以第四禅果实之道理展开时段。见他人与自己之不同，犹如感受患病苦痛之消失，为断除微下的世间乐趣时段。
§214
214.Upahatindriyoti kimirakuṭṭhena nāma upahatakāyappasādo. Upahatindriyāti upahatapaññindriyā. Te yathā so upahatakāyindriyo kuṭṭhī dukkhasamphassasmiṃyeva aggismiṃ sukhamiti viparītasaññaṃ paccalattha, evaṃ paññindriyassa upahatattā dukkhasamphassesveva kāmesu sukhamiti viparītasaññaṃ paccalatthuṃ.
所谓感受根受损，是指对身体的感觉不悦的状态。所谓感受根，是指感受智慧根。就像身体感觉根被搔抓时，有苦痛的触受，却反生错觉，见苦为乐相反；感受智慧根的受损，亦如此，对苦触受于欲境中生错觉，误以为是乐。
§215
215.Asucitarāni cevātiādīsu pakatiyāva tāni asucīni ca duggandhāni ca pūtīni ca, idāni pana asucitarāni ceva duggandhatarāni ca pūtitarāni ca honti. Kācīti tassa hi paritāpentassa ca kaṇḍūvantassa ca pāṇakā anto pavisanti, duṭṭhalohitaduṭṭhapubbā paggharanti. Evamassa kāci assādamattā hoti.
从不净等起始所说，不净者即为污秽肮脏之物，亦为恶臭之物及清洁物。现在这里的“不净”既是污秽，非常恶臭且又清净。为什么？因为被磷灰/污泥等弄脏之处，外界有虫虱进入，恶血先被挤破流出。如此便有某种恶臭感。
Ārogyaparamāti gāthāya ye keci dhanalābhā vā yasalābhā vā puttalābhā vā atthi, ārogyaṃ tesaṃ paramaṃ uttamaṃ, natthi tato uttaritaro lābhoti, ārogyaparamā lābhā. Yaṃkiñci jhānasukhaṃ vā maggasukhaṃ vā phalasukhaṃ vā atthi, nibbānaṃ tattha paramaṃ, natthi tato uttaritaraṃ sukhanti nibbānaṃ paramaṃ sukhaṃ. Aṭṭhaṅgiko maggānanti pubbabhāgamaggānaṃ pubbabhāgagamaneneva amatagāmīnaṃ aṭṭhaṅgiko khemo, natthi tato khemataro añño maggo. Atha vā khemaṃ amatagāminanti ettha khemantipi amatantipi nibbānasseva nāmaṃ. Yāvatā puthusamaṇabrāhmaṇā parappavādā khemagāmino ca amatagāmino cāti laddhivasena gahitā, sabbesaṃ tesaṃ khemaamatagāmīnaṃ maggānaṃ aṭṭhaṅgiko paramo uttamoti ayamettha attho.
关于健康至上的偈中，凡有财富、名声、儿女得利者，健康是他们所拥有的最高至善，没有比此更胜之物。健康是至高的利益。若有禅喜、道喜或果报喜，则涅槃为最高，涅槃无有更胜之乐。所谓八正道，是之前行八道的八正道，赴往无生者即涅槃的八正道安乐，无有第二更安稳之途。或者说安乐为无生者，故名安乐。若诸外道婆罗门，持他说法，有走安乐者与无生者的说法，整体而言他们的“安乐无生道”是八正道中的最高至善，此即其义。
§216
216.Ācariyapācariyānanti ācariyānañceva ācariyācariyānañca. Sametīti ekanāḷiyā mitaṃ viya ekatulāya tulitaṃ viya sadisaṃ hoti ninnānākaraṇaṃ. Anomajjatīti pāṇiṃ heṭṭhā otārento majjati – ‘‘idaṃ taṃ, bho gotama, ārogyaṃ, idaṃ taṃ nibbāna’’nti kālena sīsaṃ kālena uraṃ parimajjanto evamāha.
所谓老师不师长，是指不仅是老师自己，也是老师的老师。汇合者，如单竹合成一束，如一柄刀合成一把，如同类相似并合，无亏损无错误。所谓手在底下沉没，意谓“这是健康，这是涅槃”，时而揉搓头部，时揉搓胸部，如此说法。
§217
217.Chekanti sampannaṃ. Sāhuḷicīrenāti kāḷakehi eḷakalomehi katathūlacīrena. Saṅkāracoḷakenātipi vadanti. Vācaṃ nicchāreyyāti kālena dasāya kālena ante kālena majjhe parimajjanto nicchāreyya, vadeyyāti attho. Pubbakehesāti pubbakehi esā. Vipassīpi hi bhagavā…pe… kassapopi bhagavā catuparisamajjhe nisinno imaṃ gāthaṃ abhāsi, ‘‘atthanissitagāthā’’ti mahājano uggaṇhi. Satthari parinibbute aparabhāge paribbājakānaṃ antaraṃ paviṭṭhā. Te potthakagataṃ katvā padadvayameva rakkhituṃ sakkhiṃsu. Tenāha – sā etarahi anupubbena puthujjanagāthāti.
诸善具于检查者。所谓黑粗糙者，是指用棕黑毛发般粗糙。也有说是由硬皮枷锁造成。所谓语句应逐渐消退，意即在时光终始与中间反复消散。所谓以前者，是说以前的。正如世尊Vipassī及咖萨巴四位佛，在法会中宣讲此偈，此偈为目的偈。佛灭度后入灭前，游行僧团中间聚集，他们各自分别分别记载，能保守两句。故说此为现今非逐渐般众生偈。
§218
218. Rogova bhūtoti rogabhūto. Sesapadesupi eseva nayo. Ariyaṃ cakkhunti parisuddhaṃ vipassanāñāṇañceva maggañāṇañca. Pahotīti samattho. Bhesajjaṃ kareyyāti uddhaṃvirecanaṃ adhovirecanaṃ añjanañcāti bhesajjaṃ kareyya.
所谓病本，即为疾病之本质。对词义亦如是。所谓圣眼，是指清净的内观智慧与正道慧。所谓能治愈，是说能对上、中、下三个阶段疾病进行涤清与用药。
§219
219.Na cakkhūni uppādeyyāti yassa hi antarā pittasemhādipaliveṭhena cakkhupasādo upahato hoti, so chekaṃ vejjaṃ āgamma sappāyabhesajjaṃ sevanto cakkhūni uppādeti nāma. Jaccandhassa pana mātukucchiyaṃyeva vinaṭṭhāni, tasmā so na labhati. Tena vuttaṃ ‘‘na cakkhūni uppādeyyā’’ti.
219.『不应产生眼识』者，谓其因内有热渗等浸润，致眼感受受损者，譬如医者得良方妙药而治疗，眼识是能产生的。至于先天眼盲者，如母腹中未开眼者，故不生眼识。由此明言『不应产生眼识』。
§220
220. Dutiyavāre jaccandhoti jātakālato paṭṭhāya pittādipaliveṭhena andho. Amusminti tasmiṃ pubbe vutte. Amittatopi daheyyāti amitto me ayanti evaṃ amittato ṭhapeyya. Dutiyapadepi eseva nayo. Iminā cittenāti vaṭṭe anugatacittena. Tassa me upādānapaccayāti ekasandhi dvisaṅkhepo paccayākāro kathito, vaṭṭaṃ vibhāvitaṃ.
220. 第二段谓盲者自出生日即因热渗等而盲，此昔时已有言。且言盲者应有医治义，即人应送医就治。第二段亦同法。所谓“此心中意”，即于轮回中相续之心。此即所谓依缘之理，说明轮回已分别展开。
§221
221.Dhammānudhammanti dhammassa anudhammaṃ anucchavikaṃ paṭipadaṃ. Ime rogā gaṇḍā sallāti pañcakkhandhe dasseti. Upādānanirodhāti vivaṭṭaṃ dassento āha. Sesaṃ sabbattha uttānamevāti.
221. 「法随法」者，是指法之依止、相续、流转的理。以上所示有病、肿、痛等，显现于五蕴中。『取灭』示现轮回涅槃离出之转。余众分别皆显，是为整体理义。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部义注中
Māgaṇḍiyasuttavaṇṇanā niṭṭhitā. · 《摩犍提耶经》注释完毕。
6. Sandakasuttavaṇṇanā六、《散陀迦经》注释
§223
223.Evaṃme sutanti sandakasuttaṃ. Tattha pilakkhaguhāyanti tassā guhāya dvāre pilakkharukkho ahosi, tasmā pilakkhaguhātveva saṅkhaṃ gatā. Paṭisallānā vuṭṭhitoti vivekato vuṭṭhito. Devakatasobbhoti vassodakeneva tinnaṭṭhāne jāto mahāudakarahado. Guhādassanāyāti ettha guhāti paṃsuguhā. Sā unname udakamuttaṭṭhāne ahosi, ekato umaṅgaṃ katvā khāṇuke ca paṃsuñca nīharitvā anto thambhe ussāpetvā matthake padaracchannagehasaṅkhepena katā, tattha te paribbājakā vasanti. Sā vassāne udakapuṇṇā tiṭṭhati, nidāghe tattha vasanti. Taṃ sandhāya ‘‘guhādassanāyā’’ti āha. Vihāradassanatthañhi anamataggiyaṃ paccavekkhitvā samuddapabbatadassanatthaṃ vāpi gantuṃ vaṭṭatīti.
223. 彼云如此，名为砂那经。其说曰，洞穴中生荆棘树，因荆棘故集壳矢。孤住指独立安住。复云，天人恰似雨水滴处生大水蛭。此中所见之洞，实尘穴也。此水涨起于高处，斜坡上挖土清理，垒土筑堤，洞内有比库行住。雨季积水成满，蜗牛亦居。以此为据，称曰『洞见』。观住处、山海等是可往处也。
Unnādiniyāti uccaṃ nadamānāya. Evaṃ nadamānāya cassā uddhaṅgamanavasena ucco, disāsu patthaṭavasena mahāsaddoti uccāsaddamahāsaddo, tāya uccāsaddamahāsaddāya. Tesaṃ paribbājakānaṃ pātova uṭṭhāya kattabbaṃ nāma cetiyavattaṃ vā bodhivattaṃ vā ācariyupajjhāyavattaṃ vā yonisomanasikāro vā natthi. Tena te pātova uṭṭhāya bālātape nisinnā, sāyaṃ vā kathāya phāsukatthāya sannipatitā ‘‘imassa hattho sobhaṇo imassa pādo’’ti evaṃ aññamaññassa hatthapādādīni vā ārabbha itthipurisadārakadārikāvaṇṇe vā aññaṃ vā kāmassādabhavassādādivatthuṃ ārabbha kathaṃ paṭṭhapetvā anupubbena rājakathādianekavidhaṃ tiracchānakathaṃ kathenti. Sā hi aniyyānikattā saggamokkhamaggānaṃ tiracchānabhūtā kathāti tiracchānakathā. Tattha rājānaṃ ārabbha ‘‘mahāsammato mandhātā dhammāsoko evaṃmahānubhāvo’’tiādinā nayena pavattā kathā rājakathā. Esa nayo corakathādīsu.
高声鸣叫解说为『水流上升者』。声振长远，如大响声。由此比库常当起身致敬，或绕绕塔、菩提树、师长。用心正念是无。遂起身，坐于日阳处，傍晚时分相聚说话，为色相美好之手、足，男女美色等谈话。此为杂谈，为俗世娑婆种种俗说。又谓所谈为天道与解脱道之外别道，故称杂非正道。如王言：大贤人慢多、德行盛、法忧愁等王话，是俗谈。此为盗贼话等。
Tesu ‘‘asuko rājā abhirūpo dassanīyo’’tiādinā nayena gehassitakathāva tiracchānakathā hoti. ‘‘Sopi nāma evaṃ mahānubhāvo khayaṃ gato’’ti evaṃ pavattā pana kammaṭṭhānabhāve tiṭṭhati. Coresupi ‘‘mūladevo evaṃmahānubhāvo, meghamālo evaṃmahānubhāvo’’ti tesaṃ kammaṃ paṭicca aho sūrāti gehassitakathāva tiracchānakathā. Yuddhepi bhāratayuddhādīsu ‘‘asukena asuko evaṃ mārito evaṃ viddho’’ti kāmassādavaseneva kathā tiracchānakathā. ‘‘Tepi nāma khayaṃ gatā’’ti evaṃ pavattā pana sabbattha kathā kammaṭṭhānameva hoti. Apica annādīsu ‘‘evaṃ vaṇṇavantaṃ gandhavantaṃ rasavantaṃ phassasampannaṃ khādimha bhuñjimha pivimha paribhuñjimhā’’ti kāmassādavasena kathetuṃ na vaṭṭati, sātthakaṃ pana katvā – ‘‘pubbe evaṃ vaṇṇādisampannaṃ annaṃ pānaṃ vatthaṃ sayanaṃ mālaṃ gandhaṃ sīlavantānaṃ adamha, cetiye pūjaṃ akarimhā’’ti kathetuṃ vaṭṭati.
其中有谓『非悦人王、貌美可见者』等乡间俗谈。又谓『此贤人已灭』，此为世间随缘说。盗贼中亦称『本尊神、云饰圣者』等，因缘生说而俗谈。于战争如印度战场亦说『恶者是恶者，死者乃亡者』，皆为情欲之俗谚杂谈。又谓『此亦灭』，故此类言说普遍但为俗谚所在。甚至食物中妄说『如此美丽、有香气、有滋味，咀嚼饮食共用』等亦非理趣，但若依法释说则称：『昔日确有色香味齐备之饮食衣服飾物香料，善德者以此供养佛塔』，乃为正说。
Ñātikathādīsupi ‘‘amhākaṃ ñātakā sūrā samatthā’’ti vā ‘‘pubbe mayaṃ evaṃ vicitrehi yānehi carimhā’’ti vā assādavasena vattuṃ na vaṭṭati, sātthakaṃ pana katvā ‘‘tepi no ñātakā khayaṃ gatā’’ti vā ‘‘pubbe mayaṃ evarūpā upāhanā saṅghassa adamhā’’ti vā kathetabbā. Gāmakathāpi suniviṭṭhadunniviṭṭhasubhikkhadubbhikkhādivasena vā ‘‘asukagāmavāsino sūrā samatthā’’ti vā evaṃ assādavasena na vaṭṭati, sātthakaṃ pana katvā saddhā pasannāti vā khayavayaṃ gatāti vā vattuṃ vaṭṭati. Nigamanagarajanapadakathāsupi eseva nayo. Itthikathāpi vaṇṇasaṇṭhānādīni paṭicca assādavasena na vaṭṭati, saddhā pasannā khayaṃ gatāti evameva vaṭṭati. Sūrakathāpi nandimitto nāma yodho sūro ahosīti assādavaseneva na vaṭṭati, saddho pasanno ahosi khayaṃ gatoti evameva vaṭṭati. Visikhākathāpi asukā visikhā suniviṭṭhā dunniviṭṭhā sūrā samatthāti assādavaseneva na vaṭṭati, saddhā pasannā khayaṃ gatā iccevaṃ vaṭṭati.
关于亲属故事等，若说“我们的亲属勇猛能干”或“从前我们乘坐各种奇异的车马”这类虚妄之语，是不合适的；若作恰当的说明说“他们的亲属已经灭亡”或“从前我们曾主动抑制过僧团中的此类行为”，则应当这样说。关于村庄的记载，若以“病苦之众居住村落中勇猛能干”这类虚妄语述说亦不妥，唯合适的说法是说信心清净，言其灭亡消失。截止、城市和民族的记载亦如是。对于妇女故事，则根据其相貌特征等，以虚妄之语论述不可取，但信心清净说其灭亡则可被允许。比如有关勇士南弟蜜多的故事，若说他英勇则为虚妄，不可取；若说他有信心清净，其灭亡也可说。关于弓箭故事，若说弓箭锋利、村庄良好、疾病缺乏、勇猛能干等虚妄叙述亦不得许；唯有信心清净说其灭亡则是可取的。
Kumbhaṭṭhānakathāti kumbhaṭṭhānaudakatitthakathā vā vuccati kumbhadāsikathā vā. Sāpi ‘‘pāsādikā naccituṃ gāyituṃ chekā’’ti assādavasena na vaṭṭati, saddhā pasannātiādinā nayeneva vaṭṭati. Pubbapetakathāti atītañātikathā. Tattha vattamānañātikathāsadisova vinicchayo.
关于瓦匠故事，称为瓦匠水手寺故事，或还有瓦匠仆人故事。这种故事中若用“他们善于唱歌跳舞”这类虚妄陈述则不可受，但因信心清净、如实而为说法则可受。关于过往亲族的故事，则是对过去亲族事件的叙说。现今亲族的叙述正是在这里作出判别说明的。
Nānattakathāti purimapacchimakathāvimuttā avasesā nānāsabhāvā niratthakakathā. Lokakkhāyikāti ayaṃ loko kena nimmito, asukena nāma nimmito, kākā setā aṭṭhīnaṃ setattā, bakā rattā lohitassa rattattāti evamādikā lokāyatavitaṇḍasallāpakathā.
多样故事，是指从前到现在南北各地所流传多种本无意义的无用故事。世俗破坏者是指以何种标志为世俗者，此中说指的是“病苦”作为标志，乌鸦为白骨之白，母鸭为红血之红等诸如此类关于世俗毁谤者的故事谎言。
Samuddakkhāyikā nāma kasmā samuddo sāgaro, sāgaradevena khaṇitattā sāgaro, khato meti hatthamuddāya niveditattā samuddoti evamādikā niratthakā samuddakkhāyikakathā. Iti bhavo, iti abhavoti yaṃ vā taṃ vā niratthakakāraṇaṃ vatvā pavattitakathā itibhavābhavakathā. Ettha ca bhavoti sassataṃ, abhavoti ucchedaṃ. Bhavoti vaḍḍhi, abhavoti hāni. Bhavoti kāmasukhaṃ, abhavoti attakilamatho. Iti imāya chabbidhāya itibhavābhavakathāya saddhiṃ bāttiṃsatiracchānakathā nāma hoti. Evarūpiṃ tiracchānakathaṃ kathentiyā nisinno hoti.
海破坏者，是指为何称海为海，海又被称作大海，是因其具有被打破的性质，佛法中所说的海亦如是，因举手被击碎而被称为大海。类似此类无意义的无用海破坏者故事。此类故事论述存在与不存在，这样的无用原因本身，就称为存在与不存在的故事。存在是持续性，不存在是断灭。存在是增长，不存在是减少。存在是欲乐，不存在是身苦。以此六种存在不存在之故事合称为二三十种误说故事。如此的误说故事由坐而论述。
Tato sandako paribbājako te paribbājake oloketvā – ‘‘ime paribbājakā ativiya aññamaññaṃ agāravā appatissā, mayañca samaṇassa gotamassa pātubhāvato paṭṭhāya sūriyuggamane khajjopanakūpamā jātā, lābhasakkāropi no parihīno. Sace pana imaṃ ṭhānaṃ samaṇo gotamo gotamasāvako vā gihiupaṭṭhākopi vāssa āgaccheyya, ativiya lajjanīyaṃ bhavissati. Parisadoso kho pana parisajeṭṭhakasseva upari ārohatī’’ti ito cito ca vilokento theraṃ addasa. Tena vuttaṃ addasā kho sandako paribbājako…pe… tuṇhī ahesunti.
然后，散度游方者看着那些游方者说道：“这些游方者彼此间极度轻慢，没有互相尊重，因尊重出世间的沙门果德玛而成立在黎明之时，像慈悲泉涌生般出现，虽有赚钱的机会却无所浪费。但若在此地沙门果德玛或果德玛弟子，乃至居士及侍者今年降临，极为羞耻难堪。坛众的恶评，极如坛众之首昂然登高。”说罢，他凝神看着长老，看见后感到心清净。故而沙门散度游方者如是曰……彼等便处于孤寂的状态。
Tattha saṇṭhapesīti sikkhāpesi, vajjamassā paṭicchādesi. Yathā suṭṭhapitā hoti, tathā naṃ ṭhapesi. Yathā nāma parisamajjhaṃ pavisanto puriso vajjapaṭicchādanatthaṃ nivāsanaṃ saṇṭhapeti, pārupanaṃ saṇṭhapeti, rajokiṇṇaṭṭhānaṃ puñchati, evamassā vajjapaṭicchādanatthaṃ ‘‘appasaddā bhonto’’ti sikkhāpento yathā suṭṭhapitā hoti, tathā naṃ ṭhapesīti attho. Appasaddakāmāti appasaddaṃ icchanti, ekakā nisīdanti, ekakā tiṭṭhanti, na gaṇasaṅgaṇikāya yāpenti. Appasaddavinītāti appasaddena niravena buddhena vinītā. Appasaddassavaṇṇavādinoti yaṃ ṭhānaṃ appasaddaṃ nissaddaṃ. Tassa vaṇṇavādino. Upasaṅkamitabbaṃ maññeyyāti idhāgantabbaṃ maññeyya.
此处所说安置，指教导安置；遮蔽脏污。正如房屋已被打扫干净，便不再去打扫。正如进屋的人为了遮住脏乱，安排住所，设警戒、收敛室内酮污，照此法教导避免喧哗，正像房屋已收拾好便不再打扫一般。所谓欲求无喧哗是指众人单独坐者互相静默，不喧哗讲话。无喧哗轻安乃是指身体和耳朵未受喧哗的污染，如此修行者即为无喧哗。所谓喧哗声说，是指那个地方音响嘈杂、不安静。被认为应当前来的人，应亲自前来。
Kasmā panesa therassa upasaṅkamanaṃ paccāsīsatīti. Attano vuddhiṃ patthayamāno. Paribbājakā kira buddhesu vā buddhasāvakesu vā attano santikaṃ āgatesu – ‘‘ajja amhākaṃ santikaṃ samaṇo gotamo āgato, sāriputto āgato, na kho panete yassa vā tassa vā santikaṃ gacchanti, passatha amhākaṃ uttamabhāva’’nti attano upaṭṭhākānaṃ santike attānaṃ ukkhipanti ucce ṭhāne ṭhapenti. Bhagavatopi upaṭṭhāke gaṇhituṃ vāyamanti. Te kira bhagavato upaṭṭhāke disvā evaṃ vadanti – ‘‘tumhākaṃ satthā bhavaṃ gotamopi gotamassa sāvakāpi amhākaṃ santikaṃ āgacchanti, mayaṃ aññamaññaṃ samaggā. Tumhe pana amhe akkhīhi passituṃ na icchatha, sāmīcikammaṃ na karotha, kiṃ vo amhehi aparaddha’’nti. Appekacce manussā – ‘‘buddhāpi etesaṃ santikaṃ gacchanti, kiṃ amhāka’’nti tato paṭṭhāya te disvā nappamajjanti. Tuṇhī ahesunti sandakaṃ parivāretvā nissaddā nisīdiṃsu.
为何这位长老的接近被后人所称赞呢？是因为他在自身成长的过程中看到，游方比库们来到佛陀或佛陀的弟子们近前时，说：“今天我们的近侍有比库果德玛到来，有沙利子到来，然而这里没有任何人前去他们那里，反倒来看我们的优越地位。”因此他在自己侍奉的比库们面前，自荐勤勉，主动站在显著位置，佛陀的侍者们也试图去接引他。他们看到佛陀的侍者如此说：“你们的老师果德玛，果德玛的弟子们都来到我们近前，我们甚感和睦团结。但你们不愿意用眼看我们，也不去合宜地互动，我们与何罪过呢？”有些人期待人们说：“连佛陀都要来者们近前，我们还算什么？”他们听闻此语后不敢怠慢。于是寂静无声，守卫阵地，默默坐下。
§224
224.Svāgataṃ bhoto ānandassāti suāgamanaṃ bhoto ānandassa. Bhavante hi no āgate ānando hoti, gate sokoti dīpeti. Cirassaṃ khoti piyasamudācāravacanametaṃ. Thero pana kālena kālaṃ paribbājakārāmaṃ cārikatthāya gacchatīti purimagamanaṃ gahetvā evamāha. Evañca pana vatvā na mānatthaddho hutvā nisīdi, attano pana āsanā vuṭṭhāya taṃ āsanaṃ papphoṭetvā theraṃ āsanena nimantento nisīdatu bhavaṃ ānando, idamāsanaṃ paññattanti āha.
224.「欢迎您，尊敬的阿难」，意谓欢迎阿难来到。若你不来便令我们悲伤，若来则使我们欢喜。长久以来，这是一句亲切诚挚的话语。此位长老则因时节将要外出至游方比库住所巡视，带着离去的心境如此说道。说罢，并没有生气，反而平和坐下，自己起身，拍动那座位，邀请长老坐下，说：“请坐吧，阿难，这座位是特意为你准备的。”
Antarākathāvippakatāti nisinnānaṃ vo ārambhato paṭṭhāya yāva mamāgamanaṃ etasmiṃ antare kā nāma kathā vippakatā, mamāgamanapaccayā katamā kathā pariyantaṃ na gatāti pucchati.
所谓中间谈话的断绝，是指从你们坐下开始至我来到这期间，之间发生了什么样的谈话被断开？又因我到来之故，有何谈话没有达到结局？这是问话者所问。
Atha paribbājako ‘‘niratthakakathāva esā nissārā vaṭṭasannissitā, na tumhākaṃ purato vattabbataṃ arahatī’’ti dīpento tiṭṭhatesā, bhotiādimāha. Nesā bhototi sace bhavaṃ sotukāmo bhavissati, pacchāpesā kathā na dullabhā bhavissati, amhākaṃ panimāya attho natthi. Bhoto pana āgamanaṃ labhitvā aññadeva sukāraṇaṃ kathaṃ sotukāmamhāti dīpeti. Tato dhammadesanaṃ yācanto sādhu vata bhavantaṃ ye vātiādimāha. Tattha ācariyaketi ācariyasamaye. Anassāsikānīti assāsavirahitāni. Sasakkanti ekaṃsatthe nipāto, viññū puriso ekaṃseneva na vaseyyāti attho. Vasanto ca nārādheyyāti na sampādeyya, na paripūreyyāti vuttaṃ hoti. Ñāyaṃ dhammaṃ kusalanti kāraṇabhūtaṃ anavajjaṭṭhena kusalaṃ dhammaṃ.
随后一名游方比库站立发言说：“这些无意义的谈话不过是无果的堆砌，是无常的聚集，并非应当在你们这里继续下去，阿拉汉也不会在此居留。”他如是指陈。当时有人说：“如果你是开口说出此语的人，会得到听者的欢迎。过后这话也不难听懂。我们和你们没有利益冲突，不必有隔阂。”得到你们来访，别无他意，你且安心听法！”此时正值老师讲法时间。所谓无尽、无间断，是指无障碍、不断绝。所谓绝对，是指智者一人独处，不与多众合群。有讲道一句，“修行时不应与非良伴为伍，不应违反善道的守护，也不应放弃正确的修行。”这是佛家所教导的真理，表明善法的源起，必为无过失的善法。
§225
225.Idhāti imasmiṃ loke. Natthi dinnantiādīni sāleyyakasutte (ma. ni. 1.440) vuttāni. Cātumahābhūtikoti catumahābhūtamayo. Pathavī pathavīkāyanti ajjhattikā pathavīdhātu bāhirapathavīdhātuṃ. Anupetīti anuyāti. Anupagacchatīti tasseva vevacanaṃ, anugacchatītipi attho, ubhayenāpi upeti upagacchatīti dasseti. Āpādīsupi eseva nayo. Indriyānīti manacchaṭṭhāni indriyāni ākāsaṃ pakkhandanti. Āsandipañcamāti nipannamañcena pañcamā, mañco ceva, cattāro mañcapāde gahetvā ṭhitā cattāro purisā cāti attho. Yāvāḷāhanāti yāva susānā. Padānīti ayaṃ evaṃ sīlavā ahosi, evaṃ dussīlotiādinā nayena pavattāni guṇapadāni. Sarīrameva vā ettha padānīti adhippetaṃ. Kāpotakānīti kapotakavaṇṇāni, pārāvatapakkhavaṇṇānīti attho.
225.「在此教法中」说：在世间，『无奉献等事』是指《小树枝经》云（中部尼柰毗）所述。所谓四大者，为由四大元素组成。‘地’者即地体，分为内部地界与外部地界。‘络合’者为随行、跟随。譬如跟随同行的意思；‘到来’亦是如此。‘感官’为六根，能射出感官之物。‘软垫五者’是指坐垫之类的第五物品，即软垫。所谓‘软垫脚’是指四脚软垫上站立的四人。‘潮湿’者为湿润，‘足’指此一有品格者，于身体现。此外，鸽子色调和天穹色调等皆有所指。
Bhassantāti bhasmantā, ayameva vā pāḷi. Āhutiyoti yaṃ paheṇakasakkārādibhedaṃ dinnadānaṃ, sabbaṃ taṃ chārikāvasānameva hoti, na tato paraṃ phaladāyakaṃ hutvā gacchatīti attho. Dattupaññattanti dattūhi bālamanussehi paññattaṃ. Idaṃ vuttaṃ hoti – bālehi abuddhīhi paññattamidaṃ dānaṃ, na paṇḍitehi. Bālā denti, paṇḍitā gaṇhantīti dasseti. Atthikavādanti atthi dinnaṃ dinnaphalanti imaṃ atthikavādaṃyeva vadanti tesaṃ tucchaṃ vacanaṃ musāvilāpo. Bāleca paṇḍite cāti bālā ca paṇḍitā ca.
‘分解’即分散，本即巴利语词。‘供养’者，指以布施、供养等方式所获得的供养，一切皆止于游方比库住所，非更生善果。‘所授’指授予，无知愚者对所授之施品有规定。此意谓授予者为愚癡之人，而非智者。愚者施赠，智者接纳，说明施予与受纳之区别。所谓‘功德言论’，指施与者所授之物即“施之功德”，此为无用话与谬语。文中强调“愚人与智者”并比喻对立之道理。
Akatena me ettha katanti mayhaṃ akateneva samaṇakammena ettha etassa samaye kammaṃ kataṃ nāma hoti, avusiteneva brahmacariyena vusitaṃ nāma hoti. Etthāti etasmiṃ samaṇadhamme. Samasamāti ativiya samā, samena vā guṇena samā. Sāmaññaṃ pattāti samānabhāvaṃ pattā.
“非为我所作”者，指我于此并非以非所作之沙门行为于此时间施行业。所谓业，若为非所作，则名不可称业；仅依持戒净行为而持戒，称为依持戒故而持戒。此中“此”指此沙门法。 “同”意谓甚于平等，或等于须具之性质。彼“同”成就者，谓得到平等之相。
§226
226.Karatotiādīni apaṇṇakasutte vuttāni. Tathā natthi hetūtiādīni.
“作”等词乃在《非恶经》中所说。其如是，“无因”等词亦同。
§228
228. Catutthabrahmacariyavāse akaṭāti akatā. Akaṭavidhāti akatavidhānā, evaṃ karohīti kenaci kārāpitā na hontīti attho. Animmitāti iddhiyāpi na nimmitā. Animmātāti animmāpitā. Keci animmitabbāti padaṃ vadanti, taṃ neva pāḷiyaṃ, na aṭṭhakathāyaṃ sandissati. Vañjhāti vañjhapasuvañjhatālādayo viya aphalā, kassaci ajanakāti attho. Etena pathavīkāyādīnaṃ rūpādijanakabhāvaṃ paṭikkhipati. Pabbatakūṭā viya ṭhitāti kūṭaṭṭhā. Īsikaṭṭhāyiṭṭhitāti muñje īsikā viya ṭhitā. Tatrāyamadhippāyo – yamidaṃ jāyatīti vuccati, taṃ muñjato īsikā viya vijjamānameva nikkhamatīti. ‘‘Esikaṭṭhāyiṭṭhitā’’tipi pāṭho, sunikhāto esikatthambho niccalo tiṭṭhati, evaṃ ṭhitāti attho. Ubhayenapi tesaṃ vināsābhāvaṃ dīpeti. Na iñjantīti esikatthambho viya ṭhitattā na calanti. Na vipariṇāmentīti pakatiṃ na jahanti. Na aññamaññaṃ byābādhentīti aññamaññaṃ na upahananti. Nālanti na samatthā.
第四持戒士住处中“不作为”，谓非作也。“非作法”指非造作之法，谓某人未为所命令，此义。“非所造”指即使拥有神通亦非因神通所造。“非造作”指未造作。有人谓“应当非造”，此说无于巴利经及注疏中见。 “虚妄”等如虚妄杂草。 “未生”意谓无法生长，此由不生土等诸依缘。 “如山峰立”，谓如峰峦岿然。 “如细棍立”，谓如秸棒立。此三者名为“相主”，谓此正是由芽芽生根首出发端。 “细棍立”三种读法，正字谓如铁栏枢杻般坚定，故曰立。亦表示二者无毁灭性，亦谓不动摇、不变化、相互无损、不可折断。
Pathavīkāyotiādīsu pathavīyeva pathavīkāyo, pathavīsamūho vā. Tatthāti tesu jīvasattamesu kāyesu. Natthi hantā vāti hantuṃ vā ghātetuṃ vā sotuṃ vā sāvetuṃ vā jānituṃ vā jānāpetuṃ vā samattho nāma natthīti dīpeti. Sattannaṃtveva kāyānanti yathā muggarāsiādīsu pahaṭaṃ satthaṃ muggarāsiādīnaṃ antarena pavisati, evaṃ sattannaṃ kāyānaṃ antarena chiddena vivarena satthaṃ pavisati. Tattha ‘‘ahaṃ imaṃ jīvitā voropemī’’ti kevalaṃ saññāmattameva hotīti dasseti. Yonipamukhasatasahassānīti pamukhayonīnaṃ uttamayonīnaṃ cuddasasatasahassāni aññāni ca saṭṭhisatāni aññāni ca chasatāni. Pañca ca kammuno satānīti pañca kammasatāni ca, kevalaṃ takkamattakena niratthakaṃ diṭṭhiṃ dīpeti. Pañca ca kammāni tīṇi ca kammānītiādīsupi eseva nayo. Keci panāhu pañca kammānīti pañcindriyavasena bhaṇati. Tīṇīti kāyakammādivasenāti. Kamme ca aḍḍhakamme cāti ettha panassa kāyakammañca vacīkammañca kammanti laddhi, manokammaṃ upaḍḍhakammanti. Dvaṭṭhipaṭipadāti dvāsaṭṭhi paṭipadāti vadati. Dvaṭṭhantarakappāti ekasmiṃ kappe catusaṭṭhi antarakappā nāma honti, ayaṃ pana aññe dve ajānanto evamāha. Chaḷābhijātiyo apaṇṇakasutte vitthāritā.
所谓“土地”者，即土地聚合。其于彼中有生命载体之身。所谓“不可杀”者，谓无能杀、害、伤、知、使知者。七体意谓诸如曾经入土之木枯木等七界体，亦如蚊蚋等七类中间体。于此，只是感受“我牺牲此生命”仅为想象之相。所谓“上种百千”者，谓世间优良种类计数之多。所谓“五业百”者，谓五行所生百类业。此等皆导向无义之见。又有以五业五根解说者。三者业体包含身业、语业、心业。两倍修行谓六十二修行。六十二劫篇谓一个劫内有四十八间劫，有些人不明说两种。六通论详述于《非恶经》。
Aṭṭha purisabhūmiyoti mandabhūmi khiḍḍābhūmi vīmaṃsakabhūmi ujugatabhūmi sekkhabhūmi samaṇabhūmi jinabhūmi pannabhūmīti imā aṭṭha purisabhūmiyoti vadati. Tattha jātadivasato paṭṭhāya sattadivase sambādhaṭṭhānato nikkhantattā sattā mandā honti momūhā. Ayaṃ mandabhūmīti vadati. Ye pana duggatito āgatā honti, te abhiṇhaṃ rodanti ceva viravanti ca. Sugatito āgatā taṃ anussaritvā anussaritvā hasanti. Ayaṃ khiḍḍābhūmi nāma. Mātāpitūnaṃ hatthaṃ vā pādaṃ vā mañcaṃ vā pīṭhaṃ vā gahetvā bhūmiyaṃ padanikkhipanaṃ vīmaṃsakabhūmi nāma. Padasāva gantuṃ samatthakālo ujugatabhūmi nāma. Sippānaṃ sikkhanakālo sekkhabhūmi nāma. Gharā nikkhamma pabbajanakālo samaṇabhūmi nāma. Ācariyaṃ sevitvā jānanakālo jinabhūmi nāma. Bhikkhu ca pannako jino na kiñci āhāti evaṃ alābhiṃ samaṇaṃ pannabhūmīti vadati.
谓八种人地，即愚地、戏笑地、疑地、疑察地、学士地、沙门地、胜士地、贤人地，如此八曰人地。生天下后即离开七天，谓七日间愚钝者生起，此谓愚地。恶趣来者，痛哭伤悲；善趣者，则时忆持而欢笑，此谓戏笑地。父母手足等拿持、服侍人间，此谓疑察地。具备行走能力者，谓远离恶障，此谓疑察地。精进修学之时，谓沙门地。习师教知新知之时，谓贤人地。比库有智慧明达，不伤害人，如此得称贤人地。
Ekūnapaññāsaājīvasateti ekūnapaññāsa ājīvavuttisatāni. Paribbājakasateti paribbājakapabbajjasatāni. Nāgāvāsasateti nāgamaṇḍalasatāni. Vīse indriyasateti vīsa indriyasatāni. Tiṃse nirayasateti tiṃsa nirayasatāni. Rajodhātuyoti rajaokiraṇaṭṭhānāni. Hatthapiṭṭhipādapiṭṭhādīni sandhāya vadati. Satta saññīgabbhāti oṭṭhagoṇagadrabhaajapasumigamahiṃse sandhāya vadati. Asaññīgabbhāti sāliyavagodhumamuggakaṅguvarakakudrūsake sandhāya vadati. Nigaṇṭhigabbhāti nigaṇṭhimhi jātagabbhā, ucchuveḷunaḷādayo sandhāya vadati. Satta devāti bahū devā, so pana sattāti vadati. Mānusāpi anantā, so sattāti vadati. Satta pisācāti pisācā mahantā, sattāti vadati.
五十九年众生活，谓五十九年之生活及数百之生活。行者五百，谓出家行者之数百。住犹如凤鸟之栖，谓众生所居之地。二十根，谓二十感官。三十狱，谓三十狱趣。色法王，谓尘沙光之所在。彼等处含手、臂、足等。七识胎，谓生于卵、胎、湿润及树叶之类。无识胎，谓生于稻米、小麦、蚯蚓等。禁戒识胎，谓生于禁戒比库胎儿及忧念胎等。七天众，谓众多天众，此称七众。人众无限，谓人类无量亦称众。七鬼众，谓大鬼众亦号七众。
Sarāti mahāsarā. Kaṇṇamuṇḍa-rathakāra-anotatta-sīhapapātakuḷira-mucalinda-kuṇāladahe gahetvā vadati. Pavuṭāti gaṇṭhikā. Papātāti mahāpapātā. Papātasatānīti khuddakapapātasatāni. Supināti mahāsupinā. Supinasatānīti khuddakasupinasatāni. Mahākappinoti mahākappānaṃ. Ettha ekamhā sarā vassasate vassasate kusaggena ekaṃ udakabinduṃ nīharitvā nīharitvā sattakkhattuṃ tamhi sare nirudake kate eko mahākappoti vadati. Evarūpānaṃ mahākappānaṃ caturāsītisatasahassāni khepetvā bālā ca paṇḍitā ca dukkhassantaṃ karontīti ayamassa laddhi. Paṇḍitopi kira antarā sujjhituṃ na sakkoti, bālopi tato uddhaṃ na gacchati.
“Sarā”是洪流的意思。这里连缀数词及形容词，指“凶猛的河水”[Mahāsarā＝巨大洪流]。句中列举各类名词，如“Kaṇṇamuṇḍa-rathakāra-anotatta-sīhapapātakuḷira-mucalinda-kuṇāladahe”，皆为具体物象，意指战车、狮子、瀑布、毒蛇、烈焰等，都是洪流吞没的对象，形象地说明巨大洪流的猛烈与无所不摧。动词“vadati”指“说”，表明此处以洪流喻论。接着，“Pavuṭāti”意为“罐子”，“Papātāti”意为“大跌落”，后接“Papātasatānīti”指“一百个小跌落”，以此衬托吉凶大小。“Supināti”为“大睡眠”，“Supinasatānīti”即“小睡眠若干”。“Mahākappinoti”是“大雪球”之意，其中一大雪球在河流中漂浮多年，不断卷积更多事物，最终成为难以承载之大雪球。此处比喻积累无数烦恼苦难，表明愚人与贤者都无法超越苦难之海：贤者虽欲净化内心，愚者则无法超越此境，苦难依旧如洪流卷来，不断激荡而难以断绝。全文揭示人生苦难如洪流般无尽，智者难以彻底斩断烦恼，愚者则更加沉沦其中。
Sīlenāti acelakasīlena vā aññena vā yena kenaci. Vatenāti tādisena vatena. Tapenāti tapokammena. Aparipakkaṃ paripāceti nāma yo ‘‘ahaṃ paṇḍito’’ti antarā visujjhati. Paripakkaṃ phussa phussa byantiṃ karoti nāma yo ‘‘ahaṃ bālo’’ti vuttaparimāṇaṃ kālaṃ atikkamitvā yāti. Hevaṃ natthīti evaṃ natthi. Tañhi ubhayampi na sakkā kātunti dīpeti. Doṇamiteti doṇena mitaṃ viya. Sukhadukkheti sukhadukkhaṃ. Pariyantakateti vuttaparimāṇena kālena katapariyanto. Natthi hāyanavaḍḍhaneti natthi hāyanavaḍḍhanāni. Na saṃsāro paṇḍitassa hāyati, na bālassa vaḍḍhatīti attho. Ukkaṃsāvakaṃseti ukkaṃsāvakaṃsā, hāpanavaḍḍhanānamevetaṃ vevacanaṃ. Idāni tamatthaṃ upamāya sādhento seyyathāpi nāmātiādimāha. Tattha suttaguḷeti veṭhetvā katasuttaguḷaṃ. Nibbeṭhiyamānameva paletīti pabbate vā rukkhagge vā ṭhatvā khittaṃ suttapamāṇena nibbeṭhiyamānaṃ gacchati, sutte khīṇe tattha tiṭṭhati na gacchati. Evamevaṃ vuttakālato uddhaṃ na gacchatīti dasseti.
“Sīlenāti”意指由某种戒律或行为规范所显现的品德，无论是不动摇的戒律或其他行为。“Vatenāti”指“以那种方式”。“Tapenāti”则为通过苦行功德之义。“Aparipakkaṃ paripāceti”形容“未成熟转而成熟”，即由不成熟之惑逐渐清明，内心启发而觉“我是智者”。“Paripakkaṃ phussa phussa byantiṃ karoti”则形容“一步步趋向成熟”，时间经过后超越所谓的愚昧之称。结论是没有绝对的“他者不存在”，双向皆不可为之。文中以多例比喻说明“苦乐”“大小”“无增无减”等道理，谓“苦乐无常、无有生灭，非智者不负担，愚者亦不增长”。“Ukkāmsāvakaṃseti”是“支须枯净法”的重释，比喻名义、修持、消长的辩论，阐述“名称及标识随时间流逝”和“名虽灭，法常存”之义。文末以“山、树比喻禅，火灭置地不行”作结，示意修行之法若违时则难前进。整体指出，智慧者与愚者皆不能于时间定立不动不变之名号，显露世间万法无常之理。
§229
229.Kimidanti kimidaṃ tava aññāṇaṃ, kiṃ sabbaññu nāma tvanti evaṃ puṭṭho samāno niyativāde pakkhipanto suññaṃ me agārantiādimāha.
第二百二十九品，提问曰：“这你的无知为何？所谓全智又是什么？”如此问者陷入宿命论，投射空无，我无家可归等观念。
§230
230.Anussaviko hotīti anussavanissito hoti. Anussavasaccoti savanaṃ saccato gahetvā ṭhito. Piṭakasampadāyāti vaggapaṇṇāsakāya piṭakaganthasampattiyā.
第二百三十品，诠释“Anussaviko”即依赖于忧思记忆者。“Anussavasacca”是指以真相为基础的听闻，坚定立于所闻。“Piṭakasampadāya”意味着三藏及其篇章之完备，也即佛典典籍体系完整。
§232
232.Mandoti mandapañño. Momūhoti atimūḷho. Vācāvikkhepaṃ āpajjatīti vācāya vikkhepaṃ āpajjati. Kīdisaṃ? Amarāvikkhepaṃ, apariyantavikkhepanti attho. Atha vā amarā nāma macchajāti. Sā ummujjananimmujjanādivasena udake sandhāvamānā gahetuṃ na sakkāti evameva ayampi vādo ito cito ca sandhāvati, gāhaṃ na upagacchatīti amarāvikkhepoti vuccati. Taṃ amarāvikkhepaṃ.
第二百三十二品，“Mando”是愚钝，“Momūho”是极端愚痴。因言语分裂而起破坏，即话语生纷乱。例举“Amarā-vikkhepa”为不定且无终极的言语颠倒，如同水中鱼所不能把握的水波，此言辞无常漂浮，不可依止，最终不能立定归处。故称为“Amarā-vikkhepa”。
Evantipi me notiādīsu idaṃ kusalanti puṭṭho ‘‘evantipi me no’’ti vadati, tato kiṃ akusalanti vutte ‘‘tathātipi me no’’ti vadati, kiṃ ubhayato aññathāti vutte ‘‘aññathātipi me no’’ti vadati, tato tividhenāpi na hotīti te laddhīti vutte ‘‘notipi me no’’ti vadati, tato kiṃ no noti te laddhīti vutte ‘‘no notipi me no’’ti vikkhepamāpajjati, ekasmimpi pakkhe na tiṭṭhati. Nibbijja pakkamatīti attanopi esa satthā avassayo bhavituṃ na sakkoti, mayhaṃ kiṃ sakkhissatīti nibbinditvā pakkamati. Purimesupi anassāsikesu eseva nayo.
这是询问“evantipi me noti”及相关否定句的对立与变迁：当说“evantipi me no”时，便生疑问“那不善何如？”接着说“tathātipi me no”，继而再问“二者孰异？”；之后又出现三重否定“notipi me no”，并进一步“no notipi me no”的复杂否认，表示否定层叠与思想纠缠。其意在指出，这样的反复否定不会停留单一立场。觉者由此厌倦而转离，表明诸多否定无法长久根立。过去诸佛亦不为无益无果之争所缚，故弟子当效法弃除纷乱心，得真义。
§234
234.Sannidhikārakaṃ kāme paribhuñjitunti yathā pubbe gihibhūto sannidhiṃ katvā vatthukāme paribhuñjati, evaṃ tilataṇḍulasappinavanītādīni sannidhiṃ katvā idāni paribhuñjituṃ abhabboti attho. Nanu ca khīṇāsavassa vasanaṭṭhāne tilataṇḍulādayo paññāyantīti. No na paññāyanti, na panesa te attano atthāya ṭhapeti, aphāsukapabbajitādīnaṃ atthāya ṭhapeti. Anāgāmissa kathanti. Tassāpi pañca kāmaguṇā sabbasova pahīnā, dhammena pana laddhaṃ vicāretvā paribhuñjati.
欲行的充盈者是指如前所说，居士成就了亲近之处后，便满足于物质之欲；今此处，指缺少谷类、油酥等物品，因而不能满足于现有之处。难道说这是因断尽烦恼者的习性所致，谷类等食物已被他们智慧所破除？非也，他们并不智慧破此，也非为自身利益设置，乃是为了不善外道游方等他者的利益。此说指无来者。即便如此，无来者的五欲已悉被摒弃，唯独依正法所得的利益仍以详审而满足其心。
§236
236.Puttamatāya puttāti so kira imaṃ dhammaṃ sutvā ājīvakā matā nāmāti saññī hutvā evamāha. Ayañhettha attho – ājīvakā matā nāma, tesaṃ mātā puttamatā hoti, iti ājīvakā puttamatāya puttā nāma honti. Samaṇe gotameti samaṇe gotame brahmacariyavāso atthi, aññattha natthīti dīpeti. Sesaṃ sabbattha uttānamevāti.
子母之理者，所谓子，为此法闻后成为阿阇世派母者，谓其成为识别者，曰‘母’。此处所言乃阿阇世派，因其母乃子母，故子名子母。谓比库果德玛，彼在比库果德玛名号之下持戒修行，其它处则无此名号，故明示之。果德玛法，在彼处皆称述三学圆通。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部义注中
Sandakasuttavaṇṇanā niṭṭhitā. · 《散达咖经》注释结束。
7. Mahāsakuludāyisuttavaṇṇanā七、《大沙拘卢达夷经》注释
§237
237.Evaṃme sutanti mahāsakuludāyisuttaṃ. Tattha moranivāpeti tasmiṃ ṭhāne morānaṃ abhayaṃ ghosetvā bhojanaṃ adaṃsu. Tasmā taṃ ṭhānaṃ moranivāpoti saṅkhaṃ gataṃ. Annabhāroti ekassa paribbājakassa nāmaṃ. Tathā varadharoti. Aññe cāti na kevalaṃ ime tayo, aññepi abhiññātā bahū paribbājakā. Appasaddassa vaṇṇavādīti idha appasaddavinītoti avatvāva idaṃ vuttaṃ. Kasmā? Na hi bhagavā aññena vinītoti.
众大族长们听闻此经。于处所，驱逐恶鬼，彼地将众恶鬼安住并宣示其无畏，施食于彼。故名此处为‘驱鬼处’，或称‘号角处’。‘米饭堆’为一游方者名。‘福田’为另一名。其他者，非唯是此三者，尚有诸多游方者具神通。所谓‘不安静的颜色说’，此处所谓使不安静者已被抑制，故现经典如是宣说。何故？因为世尊不受他者使令。
§238
238.Purimānīti hiyyodivasaṃ upādāya purimāni nāma honti, tato paraṃ purimatarāni. Kutūhalasālāyanti kutūhalasālā nāma paccekasālā natthi, yattha pana nānātitthiyā samaṇabrāhmaṇā nānāvidhaṃ kathaṃ pavattenti, sā bahūnaṃ – ‘‘ayaṃ kiṃ vadati , ayaṃ kiṃ vadatī’’ti kutūhaluppattiṭṭhānato ‘‘kutūhalasālā’’ti vuccati. ‘‘Kotūhalasālā’’tipi pāṭho. Lābhāti ye evarūpe samaṇabrāhmaṇe daṭṭhuṃ pañhaṃ pucchituṃ dhammakathaṃ vā nesaṃ sotuṃ labhanti, tesaṃ aṅgamagadhānaṃ ime lābhāti attho.
‘古者’名自古旧日意，谓采古老日子为名，较旧者为‘更古’。‘好奇学舍’者，为独觉学院名，却无‘好奇’学院。盖因众地各有不同外道婆罗门，以多种言论宣说法义，众多弟子生好奇疑惑，绰号曰‘好奇学舍’。更有‘好奇’之训。凡于诸外道婆罗门中，获见疑问、可问法或闻法，谓于彼处获得所得，名为‘收益’。
Saṅghinotiādīsu pabbajitasamūhasaṅkhāto saṅgho etesaṃ atthīti saṅghino. Sveva gaṇo etesaṃ atthīti gaṇino. Ācārasikkhāpanavasena tassa gaṇassa ācariyāti gaṇācariyā. Ñātāti paññātā pākaṭā. Yathābhuccaguṇehi ceva ayathābhūtaguṇehi ca samuggato yaso etesaṃ atthīti yasassino. Pūraṇādīnañhi ‘‘appiccho santuṭṭho, appicchatāya vatthampi na nivāsetī’’tiādinā nayena yaso samuggato, tathāgatassa ‘‘itipi so bhagavā’’tiādīhi yathābhūtaguṇehi. Titthakarāti laddhikarā. Sādhusammatāti ime sādhū sundarā sappurisāti evaṃ sammatā. Bahujanassāti assutavato ceva andhabālaputhujjanassa vibhāvino ca paṇḍitajanassa. Tattha titthiyā bālajanassa evaṃ sammatā, tathāgato paṇḍitajanassa. Iminā nayena pūraṇo kassapo saṅghītiādīsu attho veditabbo. Bhagavā pana yasmā aṭṭhatiṃsa ārammaṇāni vibhajanto bahūni nibbānaotaraṇatitthāni akāsi, tasmā ‘‘titthakaro’’ti vattuṃ vaṭṭati.
于‘僧众者’诸语，乃贝吉塔族群之众称，谓彼之意也。‘族众’者，谓其自身之会众之意。‘戒训住持之师’乃该族之教师也。‘识知者’，谓明了者。‘誉者’者，谓善德及不善德俱摄集者之荣耀。譬如财物，少欲而知足者，不以少欲而住恶处，佛亦如是，‘如是是世尊’等言即是显实际之德。‘支派教外道’名指其传播者。‘美称者’谓此称誉是贤美、善人所赞。‘众生中’既是闻所未闻、愚人俗人浅见者之识解，亦为智者之识解。以此为引，深入诸释典中关于释迦如来“佛法僧”诸义。世尊基三十八种缘起，分明划定涅槃通达之「支派教外道」之名由此生。
Kasmā panete sabbepi tattha osaṭāti? Upaṭṭhākarakkhaṇatthañceva lābhasakkāratthañca. Tesañhi evaṃ hoti – ‘‘amhākaṃ upaṭṭhākā samaṇaṃ gotamaṃ saraṇaṃ gaccheyyuṃ, te ca rakkhissāma. Samaṇassa ca gotamassa upaṭṭhāke sakkāraṃ karonte disvā amhākampi upaṭṭhākā amhākaṃ sakkāraṃ karissantī’’ti. Tasmā yattha yattha bhagavā osarati, tattha tattha sabbe osaranti.
何以彼处一切皆有礼遇？乃因照护守护之利及利益又有尊敬。故谓曰：“吾等守护者护持比库果德玛，令其安住，亦将敬礼畏护于比库果德玛。”是以世尊所体言之所至之所，众皆备礼顺承。
§239
239.Vādaṃ āropetvāti vāde dosaṃ āropetvā. Apakkantāti, apagatā, keci disaṃ pakkantā, keci gihibhāvaṃ pattā, keci imaṃ sāsanaṃ āgatā. Sahitaṃ meti mayhaṃ vacanaṃ sahitaṃ siliṭṭhaṃ, atthayuttaṃ kāraṇayuttanti attho. Asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīgharattāciṇṇavasena suppaguṇaṃ, taṃ mayhaṃ ekavacaneneva viparāvattaṃ viparivattitvā ṭhitaṃ, na kiñci jātanti attho. Āropito te vādoti mayā tava vāde doso āropito. Cara vādappamokkhāyāti dosamocanatthaṃ cara vicara, tattha tattha gantvā sikkhāti attho. Nibbeṭhehi vā sace pahosīti atha sayaṃ pahosi, idāneva nibbeṭhehi. Dhammakkosenāti sabhāvakkosena.
239.『加罪』者，乃是归咎于争论中的过失。『偏离』者，谓有些人离去某地，有些则获入婢女之身，有些则来此教法。『共持』者，谓我言辞与义理俱备，言辞正确，义理相应。『不共持』者，谓你的言辞欠缺支持。『反转』者，谓你长时以来断绝而保持善法，我以一句话便能扭转其反面，使其终不生起异义。你所加之罪不过是你在争辩中的过失加于自身。『行走求释』者，为免罪过，四处往返修习。『除罪』者，若能自除，则自除；如不能，则当即除。『缘法忿』者，谓本性之嗔恨。
§240
240.Taṃ no sossāmāti taṃ amhākaṃ desitaṃ dhammaṃ suṇissāma. Khuddamadhunti khuddakamakkhikāhi kataṃ daṇḍakamadhuṃ. Anelakanti niddosaṃ apagatamacchikaṇḍakaṃ. Pīḷeyyāti dadeyya. Paccāsīsamānarūpoti pūretvā nu kho no bhojanaṃ dassatīti bhājanahattho paccāsīsamāno paccupaṭṭhito assa. Sampayojetvāti appamattakaṃ vivādaṃ katvā.
240.『我等当闻』者，愿听我等所宣说之法。『小蜜』比喻如微小蜜蜂采蜜制蜜的精细。『不染』谓纯净无染，且已离尘垢。『受难』者，谓应受苦难。『相似反哺』者，比喻如食者以手供养，侍者尽力应供。『和合共论』者，谓有所节制而议论纷争。
§241
241.Itarītarenāti lāmakalāmakena. Pavivittoti idaṃ paribbājako kāyavivekamattaṃ sandhāya vadati, bhagavā pana tīhi vivekehi vivittova.
241.『相互远离』者，谓他们如白云缭绕，不相亲近。『分散退避』，谓此游方修行者因缺乏身体清净之定，故远离诸处；而世尊则以三重远离，实证独处寂静。
§242
242.Kosakāhārāpīti dānapatīnaṃ ghare aggabhikkhāṭhapanatthaṃ khuddakasarāvā honti, dānapatino aggabhattaṃ vā tattha ṭhapetvā bhuñjanti, pabbajite sampatte taṃ bhattaṃ tassa denti. Taṃ sarāvakaṃ kosakoti vuccati. Tasmā ye ca ekeneva bhattakosakena yāpenti, te kosakāhārāti. Beluvāhārāti beluvamattabhattāhārā. Samatittikanti oṭṭhavaṭṭiyā heṭṭhimalekhāsamaṃ . Iminā dhammenāti iminā appāhāratādhammena. Ettha pana sabbākāreneva bhagavā anappāhāroti na vattabbo. Padhānabhūmiyaṃ chabbassāni appāhārova ahosi, verañjāyaṃ tayo māse patthodaneneva yāpesi pālileyyakavanasaṇḍe tayo māse bhisamuḷāleheva yāpesi. Idha pana etamatthaṃ dasseti – ‘‘ahaṃ ekasmiṃ kāle appāhāro ahosiṃ, mayhaṃ pana sāvakā dhutaṅgasamādānato paṭṭhāya yāvajīvaṃ dhutaṅgaṃ na bhindantī’’ti. Tasmā yadi te iminā dhammena sakkareyyuṃ, mayā hi te visesatarā. Añño ceva pana dhammo atthi, yena maṃ te sakkarontīti dasseti. Iminā nayena sabbavāresu yojanā veditabbā.
242.『粮仓』，谓布施者之家用以供养比库并设正食之处乃微细残饭。虽然如此，布施户在此用布施之粮生活。此供养者被称为粮仓。由一粮仓资助而生活者，谓为粮仓饮食者。『白净食』者，以适量的饮食为度。『超越虑讼』者，谓因谨慎节制而不多争辩。此诸义理旨在宣说世尊兴教过程中，世尊如何保持不污染饮食之道及其弟子依他的教导终生不破斋戒。如此教法尤为殊胜，若有人能依遵循此法，则为世尊亲特优越者。又有他法，唯此为最具法之依归，应当悉心分辨遵循。
Paṃsukūlikāti samādinnapaṃsukūlikaṅgā. Lūkhacīvaradharāti satthasuttalūkhāni cīvarāni dhārayamānā. Nantakānīti antavirahitāni vatthakhaṇḍāni, yadi hi nesaṃ anto bhaveyya, pilotikāti saṅkhaṃ gaccheyyuṃ. Uccinitvāti phāletvā dubbalaṭṭhānaṃ pahāya thiraṭṭhānameva gahetvā. Alābulomasānīti alābulomasadisasuttāni sukhumānīti dīpeti. Ettāvatā ca satthā cīvarasantosena asantuṭṭhoti na vattabbo. Atimuttakasusānato hissa puṇṇadāsiyā pārupitvā pātitasāṇapaṃsukūlaṃ gahaṇadivase udakapariyantaṃ katvā mahāpathavī akampi. Idha pana etamatthaṃ dasseti – ‘‘ahaṃ ekasmiṃyeva kāle paṃsukūlaṃ gaṇhiṃ, mayhaṃ pana sāvakā dhutaṅgasamādānato paṭṭhāya yāvajīvaṃ dhutaṅgaṃ na bhindantī’’ti.
『尘衣』者，为净无尘之衣裳。『破旧衣』为法经所说破烂布衣。『无边衣料』指片断残料，如若末端飘散，则会绕成绳结。『缝补加固』谓将破烂衣裳缝合并保持稳固。『细软呈现』者，指衣裳轻薄柔软且明亮。此等为师长所许可，不可不悦。曾有修行者因怨恨，污秽尘衣后投入水中并用坚硬石头压沉大地，不令其摇动，教令弟子们常怀云云。此为表明：修行者收持尘衣一时不破，弟子因修习清净戒行终其生涯亦不破衣。
Piṇḍapātikāti atirekalābhaṃ paṭikkhipitvā samādinnapiṇḍapātikaṅgā. Sapadānacārinoti loluppacāraṃ paṭikkhipitvā samādinnasapadānacārā. Uñchāsake vate ratāti uñchācariyasaṅkhāte bhikkhūnaṃ pakativate ratā, uccanīcagharadvāraṭṭhāyino hutvā kabaramissakaṃ bhattaṃ saṃharitvā paribhuñjantīti attho. Antaragharanti brahmāyusutte ummārato paṭṭhāya antaragharaṃ, idha indakhīlato paṭṭhāya adhippetaṃ. Ettāvatā ca satthā piṇḍapātasantosena asantuṭṭhoti na vattabbo, appāhāratāya vuttaniyāmeneva pana sabbaṃ vitthāretabbaṃ. Idha pana etamatthaṃ dasseti – ‘‘ahaṃ ekasmiṃyeva kāle nimantanaṃ na sādayiṃ, mayhaṃ pana sāvakā dhutaṅgasamādānato paṭṭhāya yāvajīvaṃ dhutaṅgaṃ na bhindantī’’ti.
『乞食者』指以纯正乞食为业者。『断除贪欲者』指节制一切贪念者。『爱欲消除者』乃排除种种不净而断欲。『高处欲行者』，谓沉溺于非法姿态行乞之比库。『出入室内』者，历史中所称婆罗门门徒，安隠于室内的施舍与物品，攫取而使用。此类乞食，以不正当手段聚集及食用，在世尊尚未建立教制时，诸修行者心存不悦，但不宜诽谤。此处记载旨在介绍平正乞食之法，修行者应远离不正当乞食，修习清净乞食。世尊教示弟子于某日未饮用邀请，并终身不撕裂戒衣，显示戒行坚定。
Rukkhamūlikāti channaṃ paṭikkhipitvā samādinnarukkhamūlikaṅgā. Abbhokāsikāti channañca rukkhamūlañca paṭikkhipitvā samādinnaabbhokāsikaṅgā. Aṭṭhamāseti hemantagimhike māse. Antovasse pana cīvarānuggahatthaṃ channaṃ pavisanti. Ettāvatā ca satthā senāsanasantosena asantuṭṭhoti na vattabbo, senāsanasantoso panassa chabbassikamahāpadhānena ca pālileyyakavanasaṇḍena ca dīpetabbo. Idha pana etamatthaṃ dasseti – ‘‘ahaṃ ekasmiṃyeva kāle channaṃ na pāvisiṃ, mayhaṃ pana sāvakā dhutaṅgasamādānato paṭṭhāya yāvajīvaṃ dhutaṅgaṃ na bhindantī’’ti.
树根处的静处是指抛开掩蔽物而安住于静止的树根；空旷处的静处是指抛开遮盖树根和遮盖物而安住于空旷处。所谓第八个月就是冬季。雨季则为为了便于穿衣而入室遮蔽。尽管如此，不应当说尊者因住所不满而心有怨恨，而应当说尊者因拥有住所的安乐、用强固大牢房和围绕着帕利耶森林的护林林带而受其庄严庄严。在这里教示的意旨是：『我在某一时候不进室遮蔽，而我的弟子由于修习断除身网的禅定，终其一生亦不破除身网』。
Āraññikāti gāmantasenāsanaṃ paṭikkhipitvā samādinnaāraññikaṅgā. Saṅghamajjhe osarantīti abaddhasīmāya kathitaṃ, baddhasīmāyaṃ pana vasantā attano vasanaṭṭhāneyeva uposathaṃ karonti. Ettāvatā ca satthā no pavivittoti na vattabbo, ‘‘icchāmahaṃ, bhikkhave, aḍḍhamāsaṃ paṭisalliyitu’’nti (pārā. 162; 565) evañhissa paviveko paññāyati. Idha pana etamatthaṃ dasseti ‘‘ahaṃ ekasmiṃyeva tathārūpe kāle paṭisalliyiṃ, mayhaṃ pana sāvakā dhutaṅgasamādānato paṭṭhāya yāvajīvaṃ dhutaṅgaṃ na bhindantī’’ti. Mamaṃ sāvakāti maṃ sāvakā.
林中静处是指抛弃乡村和军营住所而修习之林中静处。所谓在僧团中安止，是指远离不洁边界；而在有净边界时，僧众在自己常住处进行伍波萨他戒。在此不应说尊者不与世隔绝，而仅当说：『比库们，我欲于半个月内退隐』（《拔罗毗婆》162页，第565行），由此生起隔绝之智。这里教示的意旨是：『我在某一相同时中退隐，而我的弟子由于修持断除身网的禅定，终其一生亦不破除身网』。我是弟子，弟子是我。
§244
244.Sanidānanti sappaccayaṃ. Kiṃ pana appaccayaṃ nibbānaṃ na desetīti. No na deseti, sahetukaṃ pana taṃ desanaṃ katvā deseti, no ahetukanti. Sappāṭihāriyanti purimassevetaṃ vevacanaṃ, sakāraṇanti attho. Taṃ vatāti ettha vatāti nipātamattaṃ.
244.缘起是指一切皆依因缘而生。反之无因则涅槃不被宣说。不是说涅槃不被说，而是说说明涅槃有因缘因而其说与无因缘不说是有别。明明是不可思议之事，这里讲的是因为之义。曰『如是说』，此处为语气词。
§245
245.Anāgataṃ vādapathanti ajja ṭhapetvā sve vā punadivase vā aḍḍhamāse vā māse vā saṃvacchare vā tassa tassa pañhassa upari āgamanavādapathaṃ. Nadakkhatīti yathā saccako nigaṇṭho attano niggahaṇatthaṃ āgatakāraṇaṃ visesetvā vadanto na addasa, evaṃ na dakkhatīti netaṃ ṭhānaṃ vijjati. Sahadhammenāti sakāraṇena. Antarantarā kathaṃ opāteyyunti mama kathāvāraṃ pacchinditvā antarantare attano kathaṃ paveseyyunti attho. Na kho panāhaṃ, udāyīti, udāyi, ahaṃ ambaṭṭhasoṇadaṇḍakūṭadantasaccakanigaṇṭhādīhi saddhiṃ mahāvāde vattamānepi – ‘‘aho vata me ekasāvakopi upamaṃ vā kāraṇaṃ vā āharitvā dadeyyā’’ti evaṃ sāvakesu anusāsaniṃ na paccāsīsāmi. Mamayevāti evarūpesu ṭhānesu sāvakā mamayeva anusāsaniṃ ovādaṃ paccāsīsanti.
245.未来论辩是指今日确立某事，将于明日、后日、半月、一个月或一年内，针对相关问题提出探讨路线。所谓印证观证，是指圣者宁静自己的论述，特别对某些缘由详加辨析，却没有见到，因此称为不见。合乎因缘是指依条件成立。中间有何以生灭之理？意指我讲完自己的论点之后，中间如何进入或开始？但我不是如此。乌达（人名）对我说，他与安巴特哈索农、达达孔多尔柯塔、传闻中的诸修行者同道大论时说：『愿有一位弟子为我引来比拟或因缘』。我对这些弟子不予发还训示，弟子于此类场合中反而答复我的训示。
§246
246.Tesāhaṃcittaṃ ārādhemīti tesaṃ ahaṃ tassa pañhassa veyyākaraṇena cittaṃ gaṇhāmi sampādemi paripūremi, aññaṃ puṭṭho aññaṃ na byākaromi, ambaṃ puṭṭho labujaṃ viya labujaṃ vā puṭṭho ambaṃ viya. Ettha ca ‘‘adhisīle sambhāventī’’ti vuttaṭṭhāne buddhasīlaṃ nāma kathitaṃ, ‘‘abhikkante ñāṇadassane sambhāventī’’ti vuttaṭṭhāne sabbaññutaññāṇaṃ, ‘‘adhipaññāya sambhāventī’’ti vuttaṭṭhāne ṭhānuppattikapaññā, ‘‘yena dukkhenā’’ti vuttaṭṭhāne saccabyākaraṇapaññā. Tattha sabbaññutaññāṇañca saccabyākaraṇapaññañca ṭhapetvā avasesā paññā adhipaññaṃ bhajati.
246.我发起他们之心，是指我以解释该问题而引导他们的心，令其专心、完成、充实，不妄加解释其他问题。譬如问及梵天，彼如真正梵天一般。此处说『基于戒律而生起』，在所引处称作佛陀戒律；『基于专注之智慧显现』，在所引处称作无所不知之智慧；『基于至上慧而生』，在所引处称作初发智慧；『以诸苦为本』，在所引处指对真实义的解释智慧。此中无所不知之智慧与真实义之解释智慧合起，余者智慧则属于至上智慧。
§247
247. Idāni tesaṃ tesaṃ visesādhigamānaṃ paṭipadaṃ ācikkhanto puna caparaṃ udāyītiādimāha. Tattha abhiññāvosānapāramippattāti abhiññāvosānasaṅkhātañceva abhiññāpāramīsaṅkhātañca arahattaṃ pattā.
247.现在讲说各具特殊成就者的修行道路后，再次暧显其深入境界。所谓八种神通、六种超越功夫等，是指出阿拉汉境界已得成就，即达到了神通波罗蜜与般涅槃波罗蜜的圆满境地。
Sammappadhāneti upāyapadhāne. Chandaṃ janetīti kattukamyatākusalacchandaṃ janeti. Vāyamatīti vāyāmaṃ karoti. Vīriyaṃ ārabhatīti vīriyaṃ pavatteti. Cittaṃ paggaṇhātīti cittaṃ ukkhipati. Padahatīti upāyapadhānaṃ karoti. Bhāvanāya pāripūriyāti vaḍḍhiyā paripūraṇatthaṃ. Apicettha – ‘‘yā ṭhiti, so asammoso…pe… yaṃ vepullaṃ, sā bhāvanāpāripūrī’’ti (vibha. 406) evaṃ purimaṃ purimassa pacchimaṃ pacchimassa atthotipi veditabbaṃ.
“正勤”者，即勤修善法的途径与努力。生起“愿欲”者，是指生起想要做事的意志，即对于非善的、不善的意愿之生起。造作努力者，指主动作出调摄的努力。生起精进者，是推动勇猛精勤的实践。摄受心者，是捕捉、摄取心念，不令散乱。作正方便者，是实施适当妙善的方便方法。至于“增长、圆满修习”，意谓为了使修持圆满而加以增长充实。若作进一步解释，即所谓“此处的所住，必定无过失……大修行处即是修习圆满”，由此可以分别了知修法的先后与后续涵义。
Imehi pana sammappadhānehi kiṃ kathitaṃ? Kassapasaṃyuttapariyāyena sāvakassa pubbabhāgapaṭipadā kathitā. Vuttañhetaṃ tattha –
以上这些所谓正勤，为何而说？这是通过《迦叶相应经》系列，详细叙述修行者前半阶段的修习实践。经中所说如次：
‘‘Cattārome , āvuso, sammappadhānā. Katame cattāro? Idhāvuso, bhikkhu, anuppannā me pāpakā akusalā dhammā uppajjamānā anatthāya saṃvatteyyunti ātappaṃ karoti. Uppannā me pāpakā akusalā dhammā appahīyamānā anatthāya saṃvatteyyunti ātappaṃ karoti. Anuppannā me kusalā dhammā anuppajjamānā anatthāya saṃvatteyyunti ātappaṃ karoti. Uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyunti ātappaṃ karotī’’ti (saṃ. ni. 2.145).
『四种正勤，尊者，何谓四者？这里，比库！有四种勤修：第一，对未生的恶不善法，由于其将来必然带来害处而生起精进。第二，已生的恶不善法，因其须除灭以避免害处而生起精进。第三，对未生的善法，因其将来带来利益而生起精进。第四，已生的善法，虽将灭没，但为了利益仍奋发精进。』（《增支部·2·145》）
Ettha ca pāpakā akusalāti lobhādayo veditabbā. Anuppannā kusalā dhammāti samathavipassanā ceva maggo ca, uppannā kusalā nāma samathavipassanāva. Maggo pana sakiṃ uppajjitvā nirujjhamāno anatthāya saṃvattanako nāma natthi. So hi phalassa paccayaṃ datvāva nirujjhati. Purimasmimpi vā samathavipassanāva gahetabbāti vuttaṃ, taṃ pana na yuttaṃ.
此处所谓恶不善，即诸贪瞋痴等烦恼须明了。未生善法，则是指止观禅修两行，以及由此所生之道。已生善法，是指止观禅修，及止观禅修所成之道。至于道本身，生起之后灭时，不再为害；因其只依赖结果而灭。故早前虽說应修止观禅法，但不可过早舍弃。
Tattha ‘‘uppannā samathavipassanā nirujjhamānā anatthāya saṃvattantī’’ti atthassa āvibhāvatthamidaṃ vatthu – eko kira khīṇāsavatthero ‘‘mahācetiyañca mahābodhiñca vandissāmī’’ti samāpattilābhinā bhaṇḍagāhakasāmaṇerena saddhiṃ janapadato mahāvihāraṃ āgantvā vihārapariveṇaṃ pāvisi. Sāyanhasamaye mahābhikkhusaṅghe cetiyaṃ vandamāne cetiyaṃ vandanatthāya na nikkhami. Kasmā? Khīṇāsavānañhi tīsu ratanesu mahantaṃ gāravaṃ hoti. Tasmā bhikkhusaṅghe vanditvā paṭikkamante manussānaṃ sāyamāsabhuttavelāyaṃ sāmaṇerampi ajānāpetvā ‘‘cetiyaṃ vandissāmī’’ti ekakova nikkhami. Sāmaṇero – ‘‘kiṃ nu kho thero avelāya ekakova gacchati, jānissāmī’’ti upajjhāyassa padānupadiko nikkhami. Thero anāvajjanena tassa āgamanaṃ ajānanto dakkhiṇadvārena cetiyaṅgaṇaṃ āruhi. Sāmaṇeropi anupadaṃyeva āruḷho.
关于“已生止观道灭时仍为害”的本意，有这样故事作示现：一位已断污染的长老，因得果后为达成大寺大菩提圣地礼敬，随一沙玛内拉由村落前往大寺，晚间比库众集礼敬圣地时，他因对三宝怀极大敬意，不愿妨碍众僧礼拜，便独自行就礼敬处。这时沙玛内拉怀疑老比库为何独行，遂随行至南门，却连他也未察觉而登上祭坛。
Mahāthero mahācetiyaṃ ulloketvā buddhārammaṇaṃ pītiṃ gahetvā sabbaṃ cetaso samannāharitvā haṭṭhapahaṭṭho cetiyaṃ vandati. Sāmaṇero therassa vandanākāraṃ disvā ‘‘upajjhāyo me ativiya pasannacitto vandati, kiṃ nu kho pupphāni labhitvā pūjaṃ kareyyā’’ti cintesi. Thero vanditvā uṭṭhāya sirasi añjaliṃ ṭhapetvā mahācetiyaṃ ulloketvā ṭhito. Sāmaṇero ukkāsitvā attano āgatabhāvaṃ jānāpesi. Thero parivattetvā olokento ‘‘kadā āgatosī’’ti pucchi. Tumhākaṃ cetiyaṃ vandanakāle, bhante. Ativiya pasannā cetiyaṃ vandittha kiṃ nu kho pupphāni labhitvā pūjeyyāthāti? Āma sāmaṇera imasmiṃ cetiye viya aññatra ettakaṃ dhātūnaṃ nidhānaṃ nāma natthi, evarūpaṃ asadisaṃ mahāthūpaṃ pupphāni labhitvā ko na pūjeyyāti. Tena hi, bhante, adhivāsetha, āharissāmīti tāvadeva jhānaṃ samāpajjitvā iddhiyā himavantaṃ gantvā vaṇṇagandhasampannapupphāni parissāvanaṃ pūretvā mahāthere dakkhiṇamukhato pacchimaṃ mukhaṃ asampatteyeva āgantvā pupphaparissāvanaṃ hatthe ṭhapetvā ‘‘pūjetha, bhante,’’ti āha . Thero ‘‘atimandāni no sāmaṇera pupphānī’’ti āha. Gacchatha, bhante, bhagavato guṇe āvajjitvā pūjethāti.
长老观视大祭坛，心生欢喜，满持正念，轻步礼敬圣地。沙玛内拉见老比库礼敬状，心中生疑，思：“上师敬礼如此专心，不知若献花礼敬如何？”礼罢，长老起立，合掌仰望大圣地。沙玛内拉心念大悦，知其归来，向老人询问：“师父何时抵达？你在此礼敬寺庙之时专心安详，花可得以奉献吗？”老人答：“此处如沙玛内一般，除这些土石外无所寄放。如此宏伟圣塔，谁不以花香供养？”沙玛内拉说：“那我便依你指示，住于禅定，施神通前往喜马拉雅山采集盛开奇花，为长老献香花净土。”长老称：“这些花不宜，沙玛内拉，应往彼方佛陀圣地受教，以后再来奉献。”
Thero pacchimamukhanissitena sopāṇena āruyha kucchivedikābhūmiyaṃ pupphapūjaṃ kātuṃ āraddho. Vedikābhūmiyaṃ paripuṇṇāni pupphāni patitvā dutiyabhūmiyaṃ jaṇṇupamāṇena odhinā pūrayiṃsu. Tato otaritvā pādapiṭṭhikapantiṃ pūjesi. Sāpi paripūri. Paripuṇṇabhāvaṃ ñatvā heṭṭhimatale vikiranto agamāsi. Sabbaṃ cetiyaṅgaṇaṃ paripūri. Tasmiṃ paripuṇṇe ‘‘sāmaṇera pupphāni na khīyantī’’ti āha. Parissāvanaṃ, bhante, adhomukhaṃ karothāti. Adhomukhaṃ katvā cālesi, tadā pupphāni khīṇāni. Parissāvanaṃ sāmaṇerassa datvā saddhiṃ hatthipākārena cetiyaṃ tikkhattuṃ padakkhiṇaṃ katvā catūsu ṭhānesu vanditvā pariveṇaṃ gacchanto cintesi – ‘‘yāva mahiddhiko vatāyaṃ sāmaṇero, sakkhissati nu kho imaṃ iddhānubhāvaṃ rakkhitu’’nti. Tato ‘‘na sakkhissatī’’ti disvā sāmaṇeramāha – ‘‘sāmaṇera tvaṃ idāni mahiddhiko, evarūpaṃ pana iddhiṃ nāsetvā pacchimakāle kāṇapesakāriyā hatthena madditakañjiyaṃ pivissasī’’ti. Daharakabhāvassa nāmesa dosoyaṃ, so upajjhāyassa kathāyaṃ saṃvijjitvā – ‘‘kammaṭṭhānaṃ me, bhante, ācikkhathā’’ti na yāci, amhākaṃ upajjhāyo kiṃ vadatīti taṃ pana asuṇanto viya agamāsi.
长老从西面阶梯登上台基，开始进行花供养。台基上鲜花已凋落，第二层地面由象足大小的土垫填满。然后他下台，礼敬脚前缘带。此处台基也满盈鲜花。知道花满的情状后，他便从下层土壤中起身，行走绕场。整个佛塔场地满是鲜花。此时有人说：『沙玛内拉的花不凋谢』。随后有人说：『尊者，请反转朝下供养吧』。他说，做好反转动作后继续供养，那时花已凋谢。他将凋谢的花交给沙玛内拉，二人一同用象掌轻敲佛塔，绕塔礼敬四处后一边绕行一边思惟：『这位威猛的沙玛内拉，能否守护此神通现证？』随后他见沙玛内拉说：『沙玛内拉你现在威猛，若不保存此神通，到后世你将因戏耍象令其饮泥浆而受苦。』这乃幼小之慢，沙玛内拉听了导师的话而起烦恼，便说：『尊者，我愿修持业处』，未请求而去，而不理会我们导师的话似的退离。
Thero mahācetiyañca mahābodhiñca vanditvā sāmaṇeraṃ pattacīvaraṃ gāhāpetvā anupubbena kuṭeḷitissamahāvihāraṃ agamāsi. Sāmaṇero upajjhāyassa padānupadiko hutvā bhikkhācāraṃ na gacchati, ‘‘kataraṃ gāmaṃ pavisatha, bhante,’’ti pucchitvā pana ‘‘idāni me upajjhāyo gāmadvāraṃ patto bhavissatī’’ti ñatvā attano ca upajjhāyassa ca pattacīvaraṃ gahetvā ākāsena gantvā therassa pattacīvaraṃ datvā piṇḍāya pavisati. Thero sabbakālaṃ ovadati – ‘‘sāmaṇera mā evamakāsi, puthujjaniddhi nāma calā anibaddhā, asappāyaṃ rūpādiārammaṇaṃ labhitvā appamattakeneva bhijjati, santāya samāpattiyā parihīnāya brahmacariyavāso santhambhituṃ na sakkotī’’ti. Sāmaṇero ‘‘kiṃ katheti mayhaṃ upajjhāyo’’ti sotuṃ na icchati, tatheva karoti. Thero anupubbena cetiyavandanaṃ karonto kammubinduvihāraṃ nāma gato. Tattha vasantepi there sāmaṇero tatheva karoti.
长老礼敬大佛塔及大菩提树后，接取沙玛内拉的袈裟，循序来到拘提寺大寺。那时沙玛内拉担当导师左右迎送，未修持比库戒律。问他：『尊者，欲去何处？』知导师已到村口，便携自己和导师的袈裟登空中，给予长老袈裟后去化缘。长老常常规劝说：『沙玛内拉勿如是行，外凡俗人之心摇动不定，容易受形色等境界染污，虽得寂灭果、修行如处灭斋，无法坚固持有正行』。沙玛内拉不愿聆听导师教诲，却依旧如此行。长老循序礼敬佛塔，前往业缘舍住处。沙玛内拉亦如是行。
Athekadivasaṃ ekā pesakāradhītā abhirūpā paṭhamavaye ṭhitā kammabindugāmato nikkhamitvā padumassaraṃ oruyha gāyamānā pupphāni bhañjati. Tasmiṃ samaye sāmaṇero padumassaramatthakena gacchati, gacchanto pana silesikāya kāṇamacchikā viya tassā gītasadde bajjhi. Tāvadevassa iddhi antarahitā, chinnapakkhakāko viya ahosi. Santasamāpattibalena pana tattheva udakapiṭṭhe apatitvā simbalitūlaṃ viya patamānaṃ anupubbena padumasaratīre aṭṭhāsi. So vegena gantvā upajjhāyassa pattacīvaraṃ datvā nivatti. Mahāthero ‘‘pagevetaṃ mayā diṭṭhaṃ, nivāriyamānopi na nivattissatī’’ti kiñci avatvā piṇḍāya pāvisi.
某日，一位名为阿比洛普的伞卫女出门，自业缘村起程，登上芙蓉石台，歌唱间折断花朵。那时沙玛内拉正以芙蓉石台为目的地行走，歌声仿若用石刀打击。彼时威力神通已消失，若断翼之乌鸦般无助。她借力量到池水边，接连跌落如倒伏石棉，临芙蓉石岸而立。她迅速赶回，将袈裟奉还导师而回。长老见状说：『见如此情景，即便阻止，她仍不回转』，说完即去化缘。
Sāmaṇero gantvā padumasaratīre aṭṭhāsi tassā paccuttaraṇaṃ āgamayamāno. Sāpi sāmaṇeraṃ ākāsena gacchantañca puna āgantvā ṭhitañca disvā ‘‘addhā esa maṃ nissāya ukkaṇṭhito’’ti ñatvā ‘‘paṭikkama sāmaṇerā’’ti āha. So paṭikkami. Itarā paccuttaritvā sāṭakaṃ nivāsetvā taṃ upasaṅkamitvā ‘‘kiṃ, bhante,’’ti pucchi. So tamatthaṃ ārocesi. Sā bahūhi kāraṇehi gharāvāse ādīnavaṃ brahmacariyavāse ānisaṃsañca dassetvā ovadamānāpi tassa ukkaṇṭhaṃ vinodetuṃ asakkontī – ‘‘ayaṃ mama kāraṇā evarūpāya iddhiyā parihīno, na dāni yuttaṃ pariccajitu’’nti idheva tiṭṭhāti vatvā gharaṃ gantvā mātāpitūnaṃ taṃ pavattiṃ ārocesi. Tepi āgantvā nānappakāraṃ ovadamānā vacanaṃ aggaṇhantaṃ āhaṃsu – ‘‘tvaṃ amhe uccakulāti sallakkhesi, mayaṃ pesakārā. Sakkhissasi pesakārakammaṃ kātu’’nti sāmaṇero āha – ‘‘upāsaka gihibhūto nāma pesakārakammaṃ vā kareyya naḷakārakammaṃ vā, kiṃ iminā sāṭakamattena lobhaṃ karothā’’ti. Pesakāro udare baddhasāṭakaṃ datvā gharaṃ netvā dhītaraṃ adāsi.
沙玛内拉至芙蓉石台而立，看到她来到西侧。两人皆知：『此人以我为靠，心存不忿』，沙玛内拉说：『后退吧，沙玛内拉』。他便后退。一些人搬来米缸住处，到她前问：『尊者为何如是？』她详细说明原因。因多缘故她在家中修行恶习及落后常常性状，虽受劝诫，仍无法解开心结，说：『此为我因，神通已丧，今非宜舍弃』，在此停留后回家告诉父母其遭遇。父母皆前来，多方劝诫未接纳她，称：『你给我们留名声，你们伞卫是将做伞卫之业』。沙玛内拉言：『居士及已成家的伞卫不作射箭师，何以我用此斗米居家者而生贪欲？』伞卫给她肚中系绳的米缸，送其女儿回门。
So pesakārakammaṃ uggaṇhitvā pesakārehi saddhiṃ sālāya kammaṃ karoti. Aññesaṃ itthiyo pātova bhattaṃ sampādetvā āhariṃsu, tassa bhariyā na tāva āgacchati. So itaresu kammaṃ vissajjetvā bhuñjamānesu tasaraṃ vaṭṭento nisīdi. Sā pacchā agamāsi. Atha naṃ so ‘‘aticirena āgatāsī’’ti tajjesi. Mātugāmo ca nāma api cakkavattirājānaṃ attani paṭibaddhacittaṃ ñatvā dāsaṃ viya sallakkheti. Tasmā sā evamāha – ‘‘aññesaṃ ghare dārupaṇṇaloṇādīni sannihitāni, bāhirato āharitvā dāyakā pesanatakārakāpi atthi, ahaṃ pana ekikāva, tvampi mayhaṃ ghare idaṃ atthi idaṃ natthīti na jānāsi. Sace icchasi, bhuñja, no ce icchasi, mā bhuñjā’’ti. So ‘‘na kevalañca ussūre bhattaṃ āharasi, vācāyapi maṃ ghaṭṭesī’’ti kujjhitvā aññaṃ paharaṇaṃ apassanto tameva tasaradaṇḍakaṃ tasarato luñcitvā khipi. Sā taṃ āgacchantaṃ disvā īsakaṃ parivatti. Tasaradaṇḍakassa ca koṭi nāma tikhiṇā hoti, sā tassā parivattamānāya akkhikoṭiyaṃ pavisitvā aṭṭhāsi. Sā ubhohi hatthehi vegena akkhiṃ aggahesi, bhinnaṭṭhānato lohitaṃ paggharati. So tasmiṃ kāle upajjhāyassa vacanaṃ anussari – ‘‘idaṃ sandhāya maṃ upajjhāyo ‘anāgate kāle kāṇapesakāriyā hatthehi madditakañjiyaṃ pivissasī’ti āha, idaṃ therena diṭṭhaṃ bhavissati, aho dīghadassī ayyo’’ti mahāsaddena rodituṃ ārabhi. Tamenaṃ aññe – ‘‘alaṃ, āvuso, mā rodi, akkhi nāma bhinnaṃ na sakkā rodanena paṭipākatikaṃ kātu’’nti āhaṃsu. So ‘‘nāhametamatthaṃ rodāmi, apica kho imaṃ sandhāya rodāmī’’ti sabbaṃ paṭipāṭiyā kathesi. Evaṃ uppannā samathavipassanā nirujjhamānā anatthāya saṃvattanti.
她了解伞卫之业后，应和伞卫在厅堂做事。其他妇人准备饭食来供养，她妻子尚未来。她放下其他工作，吃饭时翘腿盘坐。饭后她回来。有人说：『她来得太早了』。女主人知道国王坚守正念，称呼她如奴仆。于是劝她：『他家里有木板、油等必备物品，外面有人送饭、伞卫亦有之，我只有小屋，连自己都有，你却不知。若愿吃，吃；若不愿，不要吃』。她生气说：『你带来饭，言语中还辱我』，见他使用棍棒就抓打赶走。她见来者起妒恨，拔出眼睛并掷地。那时竟念起导师的话说：『他曾预言后世你将因戏弄象喝泥浆受苦，这乃真实预言，长老见证』，大声哭泣。旁人劝慰：『莫哭，眼睛既坏无法复原』，但她说：『我哭并非如此，而因这预言』，一一说明。如此止息了平静与观照修习，却徒增无益。
Aparampi vatthu – tiṃsamattā bhikkhū kalyāṇimahācetiyaṃ vanditvā aṭavimaggena mahāmaggaṃ otaramānā antarāmagge jhāmakhette kammaṃ katvā āgacchantaṃ ekaṃ manussaṃ addasaṃsu. Tassa sarīraṃ masimakkhitaṃ viya ahosi. Masimakkhitaṃyeva ekaṃ kāsāvaṃ kacchaṃ pīḷetvā nivatthaṃ, olokiyamāno jhāmakhāṇuko viya khāyati. So divasabhāge kammaṃ katvā upaḍḍhajjhāyamānānaṃ dārūnaṃ kalāpaṃ ukkhipitvā piṭṭhiyaṃ vippakiṇṇehi kesehi kummaggena āgantvā bhikkhūnaṃ sammukhe aṭṭhāsi. Sāmaṇerā disvā aññamaññaṃ olokayamānā, – ‘‘āvuso, tuyhaṃ pitā tuyhaṃ mahāpitā tuyhaṃ mātulo’’ti hasamānā gantvā ‘‘konāmo tvaṃ upāsakā’’ti nāmaṃ pucchiṃsu. So nāmaṃ pucchito vippaṭisārī hutvā dārukalāpaṃ chaḍḍetvā vatthaṃ saṃvidhāya nivāsetvā mahāthere vanditvā ‘‘tiṭṭhatha tāva, bhante,’’ti āha. Mahātherā aṭṭhaṃsu.
另一则事：三十余比库礼敬善妙大佛塔，循林中大道下行大路，至入林间耕地处劳动时，看到一人形体如被蜜虫咬伤般肿胀。那人亦如蜜蜂咬伤之瘀血肿块，边看边咬。日暮时分，完成工作，拉扯一捆木柴，带着散落在肩膀的柴禾，绕树林来到比库们面前站立。沙玛内拉相互观看，互相笑道：『阿友，你的父亲、祖父及舅舅是何人？』他被问名，但感慨不得回答，放下木柴，整备袈裟，礼敬长老后说：『尊者，请你站住』。长老站立。
Daharasāmaṇerā āgantvā mahātherānaṃ sammukhāpi parihāsaṃ karonti. Upāsako āha – ‘‘bhante, tumhe maṃ passitvā parihasatha, ettakeneva matthakaṃ pattamhāti mā sallakkhetha. Ahampi pubbe tumhādisova samaṇo ahosiṃ. Tumhākaṃ pana cittekaggatāmattakampi natthi, ahaṃ imasmiṃ sāsane mahiddhiko mahānubhāvo ahosiṃ, ākāsaṃ gahetvā pathaviṃ karomi, pathaviṃ ākāsaṃ. Dūraṃ gaṇhitvā santikaṃ karomi, santikaṃ dūraṃ. Cakkavāḷasatasahassaṃ khaṇena vinivijjhāmi. Hatthe me passatha, idāni makkaṭahatthasadisā, ahaṃ imeheva hatthehi idha nisinnova candimasūriye parāmasiṃ. Imesaṃyeva pādānaṃ candimasūriye pādakathalikaṃ katvā nisīdiṃ. Evarūpā me iddhi pamādena antarahitā, tumhe mā pamajjittha. Pamādena hi evarūpaṃ byasanaṃ pāpuṇanti. Appamattā viharantā jātijarāmaraṇassa antaṃ karonti. Tasmā tumhe maññeva ārammaṇaṃ karitvā appamattā hotha, bhante,’’ti tajjetvā ovādamadāsi. Te tassa kathentasseva saṃvegaṃ āpajjitvā vipassamānā tiṃsajanā tattheva arahattaṃ pāpuṇiṃsūti. Evampi uppannā samathavipassanā nirujjhamānā anatthāya saṃvattantīti veditabbā.
年幼沙玛内拉外来，面对长老们竟然戏谑嘲笑。居士对此说：“尊者啊，尔等见我便嘲弄，这仅仅是小儿科的浑水，不必轻易招惹。我过去曾与尔等同为沙门，尔等却一点团结和和睦也无。我在此教法中曾拥有广大威力和宏大德行，能把天空揽入怀中又落于大地，使大地转入天空。远隔遥远又能使亲近，说近又能转远。百千世界刹那间穿透。我手试尔，现诸如猿手，我就以此双手坐于此，日月之下。我甚至在日月上描画这些脚印后方坐禅。此类神通因意乱而消失，尔等切莫疏忽。果真疏忽，将招致此等祸患。专注而行，方能结束生死老死。因此，尔等应以此为念，专心精进，尊者。”说毕，语意令人震动，三十多位比库听后皆获阿拉汉果。由此可知，止禅与观禅同时发生时，徒有观禅而无止禅，反而会生无益之事。
Anuppannānaṃ pāpakānanti cettha ‘‘anuppanno vā kāmāsavo na uppajjatī’’tiādīsu vuttanayena attho veditabbo. Uppannānaṃ pāpakānanti ettha pana catubbidhaṃ uppannaṃ vattamānuppannaṃ bhutvāvigatuppannaṃ, okāsakatuppannaṃ, bhūmiladdhuppannanti. Tattha ye kilesā vijjamānā uppādādisamaṅgino, idaṃ vattamānuppannaṃ nāma. Kamme pana javite ārammaṇarasaṃ anubhavitvā niruddhavipāko bhutvā vigataṃ nāma. Kammaṃ uppajjitvā niruddhaṃ bhavitvā vigataṃ nāma. Tadubhayampi bhutvāvigatuppannanti saṅkhaṃ gacchati. Kusalākusalaṃ kammaṃ aññassa kammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, evaṃ kate okāse vipāko uppajjamāno okāsakaraṇato paṭṭhāya uppannoti saṅkhaṃ gacchati. Idaṃ okāsakatuppannaṃ nāma. Pañcakkhandhā pana vipassanāya bhūmi nāma. Te atītādibhedā honti. Tesu anusayitakilesā pana atītā vā anāgatā vā paccuppannā vāti na vattabbā. Atītakhandhesu anusayitāpi hi appahīnāva honti, anāgatakhandhesu, paccuppannakhandhesu anusayitāpi appahīnāva honti. Idaṃ bhūmiladdhuppannaṃ nāma. Tenāhu porāṇā – ‘‘tāsu tāsu bhūmīsu asamugghātitakilesā bhūmiladdhuppannāti saṅkhaṃ gacchantī’’ti.
关于未生诸恶，今于此处谓“未生者，欲染垢等烦恼未起”。而今生者恶分四种：一是现生，二是已生并灭，三是未来尚未生，四是有余地未起。其所称现生者，为烦恼正在生起且互相俱生。所谓已生并灭者，乃是于业活时感受执着，果报现已消灭。业起后虽灭，其余余地仍存。此二谓已生及已灭。善恶业对他人业果相阻碍，而自身果报机会又开启，故称余地未起。五蕴于正观中谓为地。此五蕴有不同过去现在未来等之分，非谓过去、未来、现在五蕴分别为地。过去蕴中有习气者，今虽习气虽存，但必未消除，未来及现在蕴习气亦然。此名为地未起。古人说：“于诸地中未触犯烦恼者为地未起。”
Aparampi catubbidhaṃ uppannaṃ samudācāruppannaṃ, ārammaṇādhigahituppannaṃ, avikkhambhituppannaṃ asamugghātituppannanti. Tattha sampati vattamānaṃyeva samudācāruppannaṃ nāma. Sakiṃ cakkhūni ummīletvā ārammaṇe nimitte gahite anussaritānussaritakkhaṇe kilesā nuppajjissantīti na vattabbā. Kasmā? Ārammaṇassa adhigahitattā. Yathā kiṃ? Yathā khīrarukkhassa kuṭhāriyā āhatāhataṭṭhāne khīraṃ na nikkhamissatīti na vattabbaṃ, evaṃ. Idaṃ ārammaṇādhigahituppannaṃ nāma. Samāpattiyā avikkhambhitā kilesā pana imasmiṃ nāma ṭhāne nuppajjissantīti na vattabbā. Kasmā? Avikkhambhitattā. Yathā kiṃ? Yathā sace khīrarukkhe kuṭhāriyā āhaneyyuṃ, imasmiṃ nāma ṭhāne khīraṃ na nikkhameyyāti na vattabbaṃ, evaṃ. Idaṃ avikkhambhituppannaṃ nāma. Maggena asamugghātitakilesā pana bhavagge nibbattassāpi uppajjantīti purimanayeneva vitthāretabbaṃ. Idaṃ asamugghātituppannaṃ nāma.
之后现生四种恶为：生起恶、触及缘起恶、无转恶、未触犯恶。生起恶是现时直接发生者。如眼破裂受伤时，意念烦恼未生者不生，故非生起恶。因缘既得，故名为触及缘起恶。如因缘不变而烦恼未能生起，故非无转恶。譬如在乳树被钉子敲击处，乳汁不会流出，故名为无转恶。以道理说，有未触犯的烦恼仍在意界果承中生起，此不可忽略。此谓未触犯恶。
Imesu uppannesu vattamānuppannaṃ bhutvāvigatuppannaṃ okāsakatuppannaṃ samudācāruppannanti catubbidhaṃ uppannaṃ na maggavajjhaṃ, bhūmiladdhuppannaṃ ārammaṇādhigahituppannaṃ avikkhambhituppannaṃ asamugghātituppannanti catubbidhaṃ maggavajjhaṃ. Maggo hi uppajjamāno ete kilese pajahati. So ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā. Vuttampi cetaṃ –
此诸现生四恶中，生起、已生并灭、余地未起、无触恶非道迹；地未起、触及因缘、无转恶、未触犯恶则属道迹。道生时令烦恼断灭。断灭者，即不再起者。已断者不复生灭者。故言断灭抛逸。例如，未过去未未来恶皆不住生。未来未生恶断灭即断未生诸恶。现生恶断灭则令嗔、贪、痴、慢、邪见、散乱心、疑等重毒消除。阴界诸恶相互联系如暗明交织。此为烦恼生起的道种。无道则无果，无断灭烦恼，无法证得苦灭及其道业。若有道，则有法证得。譬如未结出果实的嫩树，在未成形时尚无果。这比喻诸恶未现，此时不得修道。
‘‘Hañci atīte kilese pajahati, tena hi khīṇaṃ khepeti, niruddhaṃ nirodheti, vigataṃ vigameti atthaṅgataṃ atthaṅgameti. Atītaṃ yaṃ natthi, taṃ pajahati. Hañci anāgate kilese pajahati, tena hi ajātaṃ pajahati, anibbattaṃ, anuppannaṃ, apātubhūtaṃ pajahati. Anāgataṃ yaṃ natthi, taṃ pajahati, hañci paccuppanne kilese pajahati, tena hi ratto rāgaṃ pajahati , duṭṭho dosaṃ, mūḷho mohaṃ, vinibaddho mānaṃ, parāmaṭṭho diṭṭhiṃ, vikkhepagato uddhaccaṃ, aniṭṭhaṅgato vicikicchaṃ, thāmagato anusayaṃ pajahati. Kaṇhasukkadhammā yuganaddhā samameva vattanti. Saṃkilesikā maggabhāvanā hoti…pe… tena hi natthi maggabhāvanā, natthi phalasacchikiriyā, natthi kilesappahānaṃ, natthi dhammābhisamayoti. Atthi maggabhāvanā…pe… atthi dhammābhisamayoti. Yathā kathaṃ viya, seyyathāpi taruṇo rukkho ajātaphalo…pe… apātubhūtāyeva na pātubhavantī’’ti.
故曰嫩树未结实，已结实树冠叶茂，果实人得享用，剩余果实落地后饱满成熟。若他人用刀砍伐，旧的果实并不消失，未来及现有果实亦未受损。因旧的果实都为人用过，未来果实尚不存在，不能毁灭。若树被砍伐，则树冠叶落，树虽断故土壤内乳汁和露水等能生产果实，故果树虽然被斩，但地下根本未泯，果实仍可孕育。未结实、未现现、未来未生、无触缘皆如此。道亦不可说断坏旧有烦恼及未来及现烦恼，亦不可生起烦恼。若生烦恼道存在，即为“现生恶”。
Iti pāḷiyaṃ ajātaphalarukkho āgato, jātaphalarukkhena pana dīpetabbaṃ. Yathā hi saphalo taruṇambarukkho, tassa phalāni manussā paribhuñjeyyuṃ, sesāni pātetvā pacchiyo pūreyyuṃ . Athañño puriso taṃ pharasunā chindeyya, tenassa neva atītāni phalāni nāsitāni honti, na anāgatapaccuppannāni nāsitāni. Atītāni hi manussehi paribhuttāni, anāgatāni anibbattāni, na sakkā nāsetuṃ. Yasmiṃ pana samaye so chinno, tadā phalāniyeva natthīti paccuppannānipi anāsitāni. Sace pana rukkho acchinno, athassa pathavīrasañca āporasañca āgamma yāni phalāni nibbatteyyuṃ, tāni nāsitāni honti. Tāni hi ajātāneva na jāyanti, anibbattāneva na nibbattanti, apātubhūtāneva na pātubhavanti, evameva maggo nāpi atītādibhede kilese pajahati, nāpi na pajahati. Yesañhi kilesānaṃ maggena khandhesu apariññātesu uppatti siyā, maggena uppajjitvā khandhānaṃ pariññātattā te kilesā ajātāva na jāyanti, anibbattāva na nibbattanti, apātubhūtāva na pātubhavanti, taruṇaputtāya itthiyā puna avijāyanatthaṃ, byādhitānaṃ rogavūpasamanatthaṃ pītabhesajjehi cāpi ayamattho vibhāvetabbo. Evaṃ maggo ye kilese pajahati, te atītā vā anāgatā vā paccuppannā vāti na vattabbā, na ca maggo kilese na pajahati. Ye pana maggo kilese pajahati, te sandhāya ‘‘uppannānaṃ pāpakāna’’ntiādi vuttaṃ.
这就像嫩树尚无果实一样，果实树必须说明。若人采摘成熟果实，旧果并未消失，未来及现有果实亦未受损。旧果实因被人享用已旧，未来果实未生，无法毁灭。若嫩树被砍，则地下乳汁等能够养育果实，故果树虽被砍伐，地下根基未断，未来果亦能生。正如道亦不能影响过去、未来及现在不同烦恼的生灭。若烦恼因无智见未生于色法蕴，因智慧生起则烦恼不生。此理如同嫩树无果，尚无生育之果。雌性幼年者与患病者，食用良药以治病。如此理应明白。此理说明诸恶生起皆非过去或未来或现在之别，亦非切实断灭。若道生起烦恼，即为生起现生恶。
Na kevalañca maggo kileseyeva pajahati, kilesānaṃ pana appahīnattā ye ca uppajjeyyuṃ upādinnakakkhandhā, tepi pajahatiyeva. Vuttampi cetaṃ – ‘‘sotāpattimaggañāṇena abhisaṅkhāraviññāṇassa nirodhena satta bhave ṭhapetvā anamatagge saṃsāre ye uppajjeyyuṃ nāmañca rūpañca, etthete nirujjhantī’’ti (cūḷani. 6) vitthāro. Iti maggo upādinnaanupādinnato vuṭṭhāti. Bhavavasena pana sotāpattimaggo apāyabhavato vuṭṭhāti, sakadāgāmimaggo sugatibhavekadesato, anāgāmimaggo sugatikāmabhavato, arahattamaggo rūpārūpabhavato vuṭṭhāti. Sabbabhavehi vuṭṭhātiyevātipi vadanti.
唯有此道不单单斩断烦恼，而是连因烦恼而生起、执著于五阴的烦恼种类，也一并断除。又有经文说：『依止声闻道的智慧，心识断灭，跨越七界，超出无数轮回中所生起的色与名，彼处断尽不复生』，对此有详尽阐述。因此此“道”是从执著到非执著而起。若论生死轮回分层，声闻道在堕落生起层次显现，斯陀含道对应不善趣的生起，斯陀含果则为善趣一果，阿那含道对应善趣欲生，阿拉汉道则超越色与无色界生起而现。对诸所有生起皆在此道中出现，学者亦云然。
Atha maggakkhaṇe kathaṃ anuppannānaṃ uppādāya bhāvanā hoti, kathaṃ vā uppannānaṃ ṭhitiyāti. Maggappavattiyāyeva. Maggo hi pavattamāno pubbe anuppannapubbattā anuppanno nāma vuccati. Anāgatapubbañhi ṭhānaṃ āgantvā ananubhūtapubbaṃ vā ārammaṇaṃ anubhavitvā vattāro bhavanti ‘‘anāgataṭṭhānaṃ āgatamhā, ananubhūtaṃ ārammaṇaṃ anubhavāmā’’ti. Yā cassa pavatti, ayameva ṭhiti nāmāti ṭhitiyā bhāvetītipi vattuṃ vaṭṭati.
接着说明道果际中，未生法如何生起修习，又已生法如何保持不灭。此应如同道之运转。道若正起，先未生的未来事机已动，称为未生。未来事机一旦就到现前，曾未体验之缘起也被体认，因而对未生境界道理有起缘。于是道理传设未生境界已至，曾未体验缘起被心体认，此为道之生起。生起之后，正见得以站稳，此即所谓持稳。
Iddhipādesu saṅkhepakathā cetokhilasutte (ma. ni. 1.185 ādayo) vuttā. Upasamamānaṃ gacchati, kilesūpasamatthaṃ vā gacchatīti upasamagāmī. Sambujjhamānā gacchati, maggasambodhatthāya vā gacchatīti sambodhagāmī.
在神通力支柱的纂述中，于心垢灭处经中说：“净灭正行”，即是行入止灭之境。称为“入灭有进”，因其进入心垢灭境，有进取意欲。被激发精进者，即是为成就道觉的驱力而进。
Vivekanissitādīni sabbāsavasaṃvare vuttāni. Ayamettha saṅkhepo, vitthārato panāyaṃ bodhipakkhiyakathā visuddhimagge vuttā.
关于出离与舍离诸漏之法皆归于此处。此亦为简约说法，若细分开来见于觉支论述、清净道论。
§248
248. Vimokkhakathāyaṃ vimokkheti kenaṭṭhena vimokkhā, adhimuccanaṭṭhena. Ko panāyaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu muccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu muccanaṭṭho, pituaṅke vissaṭṭhaṅgapaccaṅgassa dārakassa sayanaṃ viya aniggahitabhāvena nirāsaṅkatāya ārammaṇe pavattīti vuttaṃ hoti. Ayaṃ panattho pacchimavimokkhe natthi, purimesu sabbesu atthi. Rūpī rūpāni passatīti ettha ajjhattakesādīsu nīlakasiṇādivasena uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassa atthīti rūpī. Bahiddhā rūpāni passatīti bahiddhāpi nīlakasiṇādīni rūpāni jhānacakkhunā passati. Iminā ajjhatta bahiddhāvatthukesu kasiṇesu uppāditajjhānassa puggalassa cattāripi rūpāvacarajjhānāni dassitāni.
在脱离论说（自由脱舍论）中，何为真正自由脱舍，何为彻底放下问答。所谓彻底放下，是指对追根究底的法理明了而放下执著，如同婴儿睡在父亲怀中，无所烦恼般安稳而纯净。此法现今或未来皆无此境界。外观色相就是说内心色境——蓝色净境等形成的色禅。其色禅即为色界禅。有内色界与外色界之分，外色界者即外在事物之色禅境界。由此示现了内外各有的色禅四种转生。
Ajjhattaṃ arūpasaññīti ajjhattaṃ na rūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva uppāditajjhānassa rūpāvacarajjhānāni dassitāni. Subhanteva adhimutto hotīti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāyaṃ subhanti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā subhanti adhimutto hotīti vattabbataṃ āpajjati, tasmā evaṃ desanā katā. Paṭisambhidāmagge pana ‘‘kathaṃ subhanteva adhimutto hotīti vimokkho. Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena, muditāsahagatena, upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ subhanteva adhimutto hotīti vimokkho’’ti (paṭi. ma. 1.212) vuttaṃ.
内在无色识，是指未生起色界禅中的色相识，对应自身根本未生内色界禅的禅定状态。由此转入外在无色识禅中，展示外界所起的无色界禅。清净如蓝色禅等，是指清净境界的各种色相禅。此境无一丝烦恼。若有人修行清净善境，在此灵境安住，则可谓清净之境已具足，故说“清净增上即得”之理已成立。又《辨解论》有说：“如何清净增上说为解脱？此时比库以慈心扩展一方……以慈修习众生无所敌碍……以悲、喜、舍心扩展一方……以舍修习众生无所敌碍，由此说为清净增上即解脱。”
Sabbasorūpasaññānantiādīsu yaṃ vattabbaṃ, taṃ sabbaṃ visuddhimagge vuttameva. Ayaṃ aṭṭhamo vimokkhoti ayaṃ catunnaṃ khandhānaṃ sabbaso vissaṭṭhattā vimuttattā aṭṭhamo uttamo vimokkho nāma.
所有应在各种色相与想法等中应当说明之义，皆于净道中有所阐述。此为第八解脱，乃四蕴中完全清净、最终究竟之解脱，名为第八上上解脱。
§249
249. Abhibhāyatanakathāyaṃ abhibhāyatanānīti abhibhavanakāraṇāni. Kiṃ abhibhavanti? Paccanīkadhammepi ārammaṇānipi. Tāni hi paṭipakkhabhāvena paccanīkadhamme abhibhavanti, puggalassa ñāṇuttaritāya ārammaṇāni. Ajjhattaṃ rūpasaññītiādīsu pana ajjhattarūpe parikammavasena ajjhattaṃ rūpasaññī nāma hoti. Ajjhattañca nīlaparikammaṃ karonto kese vā pitte vā akkhitārakāya vā karoti, pītaparikammaṃ karonto mede vā chaviyā vā hatthatalapādatalesu vā akkhīnaṃ pītaṭṭhāne vā karoti, lohitaparikammaṃ karonto maṃse vā lohite vā jivhāya vā akkhīnaṃ rattaṭṭhāne vā karoti, odātaparikammaṃ karonto aṭṭhimhi vā dante vā nakhe vā akkhīnaṃ setaṭṭhāne vā karoti. Taṃ pana sunīlaṃ supītakaṃ sulohitakaṃ suodātaṃ na hoti, asuvisuddhameva hoti.
于此对感所（abhibhāyatana）之论，感所者感境之因。何谓感？谓对相应缘起之境界及境缘。诸境缘乃对治相应法而得胜越者。内则于色想等处，心以次第修持作业，遂成内色想者。内作蓝色作业者，于头发、胆囊或眼瞳青处作业；作黄色者，于脂肪、胸腋、手掌及脚掌底部，或眼瞳黄处作业；作红色者，于肌肉、血液、舌头及眼瞳红处作业；作白色者，于骨头、牙齿、指甲及眼瞳白处作业。然而所作之色即非深蓝、鲜黄、悦目铜色或纯白，而仅是不净之色。
Eko bahiddhā rūpāni passatīti yassetaṃ parikammaṃ ajjhattaṃ uppannaṃ hoti, nimittaṃ pana bahiddhā, so evaṃ ajjhattaṃ parikammassa bahiddhā ca appanāya vasena – ‘‘ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passatī’’ti vuccati. Parittānīti avaḍḍhitāni. Suvaṇṇadubbaṇṇānīti suvaṇṇāni vā hontu dubbaṇṇāni vā, parittavaseneva idamabhibhāyatanaṃ vuttanti veditabbaṃ. Tāniabhibhuyyāti yathā nāma sampannagahaṇiko kaṭacchumattaṃ bhattaṃ labhitvā ‘‘kimettha bhuñjitabbaṃ atthī’’ti saṅkaḍḍhitvā ekakabaḷameva karoti, evamevaṃ ñāṇuttariko puggalo visadañāṇo – ‘‘kimettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro’’ti tāni rūpāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho. Jānāmi passāmīti iminā panassa ābhogo kathito, so ca kho samāpattito vuṭṭhitassa, na antosamāpattiyaṃ. Evaṃsaññī hotīti ābhogasaññāyapi jhānasaññāyapi evaṃsaññī hoti. Abhibhavasaññā hissa antosamāpattiyaṃ atthi, ābhogasaññā pana samāpattito vuṭṭhitasseva.
有一种感者见色于外而内作业由此而生，所缘即外境者。“内作色想，唯一而见外诸色”是也。所谓增强，谓增长者。所谓金色或暗色者，或为铜色或暗色，依增幅论此为感所需知。感者之现，犹如有经验谷贩，得一盛粮器，心中思量“此处该吃何物？”虽疑惑，惟举一盛粮而持之，智慧更胜者明了其中应取之物，心唯此实可承受，无负担，遂以诸色为缘，入于定。此世间有“知、见”等二义：忆念、入禅等称为见。感所在入定前已现，如此感见即有内入之感。
Appamāṇānīti vaḍḍhitappamāṇāni, mahantānīti attho. Abhibhuyyāti ettha pana yathā mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā ‘‘aññāpi hotu, aññāpi hotu, kimesā mayhaṃ karissatī’’ti taṃ na mahantato passati, evameva ñāṇuttaro puggalo visadañāṇo ‘‘kimettha samāpajjitabbaṃ, nayidaṃ appamāṇaṃ, na mayhaṃ cittekaggatākaraṇe bhāro atthī’’ti tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ pāpetīti attho.
所谓无限者，谓增加之无量也。所谓广大者，此义也。谓感现，如大力人得一大盛粮器，心中祈愿“愿更多，愿更多，我当何用？”彼非以广大计量。智慧胜者明了问“何处应入？”彼不以无量用，只以无负担承受诸色入定。
Ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattarūpe parikammasaññāvirahito. Ekobahiddhā rūpāni passatīti yassa parikammampi nimittampi bahiddhāva uppannaṃ, so evaṃ bahiddhā parikammassa ceva appanāya ca vasena – ‘‘ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passatī’’ti vuccati. Sesamettha catutthābhibhāyatane vuttanayameva. Imesu pana catūsu parittaṃ vitakkacaritavasena āgataṃ, appamāṇaṃ mohacaritavasena, suvaṇṇaṃ dosacaritavasena, dubbaṇṇaṃ rāgacaritavasena. Etesañhi etāni sappāyāni. Sā ca nesaṃ sappāyatā vitthārato visuddhimaggecariyaniddese vuttā.
内无色想者，谓因不得或无用故，心中无作业者。谓“唯一见外诸色”者，彼之作业与所缘外境均生于外，彼于外无作业而休息者，谓“内无色想唯一见外诸色”。此义即为第四感所中述。此感乃于四种非正见之念中来，随无量痴惑，随愤恨贪爱，随美好与丑恶行为生，此皆诸毒。上述现象，正在净道清净修持所示。
Pañcamaabhibhāyatanādīsu nīlānīti sabbasaṅgāhikavasena vuttaṃ. Nīlavaṇṇānīti vaṇṇavasena. Nīlanidassanānīti nidassanavasena. Apaññāyamānavivarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissantīti vuttaṃ hoti. Nīlanibhāsānīti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlapabhāyuttānīti attho. Etena nesaṃ suvisuddhataṃ dasseti. Visuddhavaṇṇavaseneva hi imāni cattāri abhibhāyatanāni vuttāni. Umāpupphanti etañhi pupphaṃ siniddhaṃ muduṃ dissamānampi nīlameva hoti. Girikaṇṇikapupphādīni pana dissamānāni setadhātukāni honti. Tasmā idameva gahitaṃ, na tāni. Bārāṇaseyyakanti bārāṇasiyaṃ bhavaṃ. Tattha kira kappāsopi mudu, suttakantikāyopi tantavāyāpi chekā, udakampi suci siniddhaṃ, tasmā vatthaṃ ubhatobhāgavimaṭṭhaṃ hoti, dvīsu passesu maṭṭhaṃ mudu siniddhaṃ khāyati. Pītānītiādīsu imināva nayena attho veditabbo. ‘‘Nīlakasiṇaṃ uggaṇhanto nīlasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vā’’tiādikaṃ panettha kasiṇakaraṇañceva parikammañca appanāvidhānañca sabbaṃ visuddhimagge vitthārato vuttameva.
于五感所等现净蓝色，乃全体集合之色。论蓝者，即指色相。指示蓝色，谓示现之色。谓无智慧者所见之破相色，当其复聚似单纯蓝色而显相。谓蓝色微光，示彼色光。此说示现青净。此四种感所俱为净色，由此说明净色之清净。关于花，今虽花开，娇嫩丽色，却皆呈蓝色。山地兰花等呈现白色质地。故此处说者，非彼等也。巴拉纳西乃地名，亦指该地物事。彼处棉花柔软，绢丝纤细，清水纯净，故布料于两面温软纯净，自然受到喜爱。黄色等色，依照此理应明。所谓蓝色业处，作蓝色相之业或以花、布乃至颜色物质为缘，即如前所述，乃净道详细说明之业处及修持法门。
Abhiññāvosānapāramippattāti ito pubbesu satipaṭṭhānādīsu te dhamme bhāvetvā arahattappattāva abhiññāvosānapāramippattā nāma honti, imesu pana aṭṭhasu abhibhāyatanesu ciṇṇavasībhāvāyeva abhiññāvosānapāramippattā nāma.
“超越神通终结的至极境界”者，指的是于先前念住等诸法中修习，已证阿拉汉果位者所达到的神通终结的至极境界，但在这八种感受支配的境界中，那种遗漏的实现，才称为神通终结的至极境界。
§250
250. Kasiṇakathāyaṃ sakalaṭṭhena kasiṇāni, tadārammaṇānaṃ dhammānaṃ khettaṭṭhena adhiṭṭhānaṭṭhena vā āyatanāni. Uddhanti upari gaganatalābhimukhaṃ. Adhoti heṭṭhā bhūmitalābhimukhaṃ. Tiriyanti khettamaṇḍalamiva samantā paricchinditvā. Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato. Tena tena kāraṇena evaṃ pasāreti ālokamiva rūpadassanakāmo. Tena vuttaṃ – ‘‘pathavīkasiṇameko sañjānāti uddhaṃadhotiriya’’nti. Advayanti disāanudisāsu advayaṃ. Idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ. Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti anaññaṃ, evamevaṃ pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti. Esa nayo sabbattha. Appamāṇanti idaṃ tassa tassa pharaṇaappamāṇavasena vuttaṃ. Tañhi cetasā pharanto sakalameva pharati, ayamassa ādi, idaṃ majjhanti pamāṇaṃ gaṇhātīti. Viññāṇakasiṇanti cettha kasiṇugghāṭimākāse pavattaṃ viññāṇaṃ. Tattha kasiṇavasena kasiṇugghāṭimākāse, kasiṇugghāṭimākāsavasena tattha pavattaviññāṇe uddhaṃadhotiriyatā veditabbā. Ayamettha saṅkhepo. Kammaṭṭhānabhāvanānayena panetāni pathavīkasiṇādīni vitthārato visuddhimagge vuttāneva. Idhāpi ciṇṇavasibhāveneva abhiññāvosānapāramippattā hontīti veditabbā. Tathā ito anantaresu catūsu jhānesu. Yaṃ panettha vattabbaṃ, taṃ mahāassapurasutte vuttameva.
250. 关于界相的说法，以全体木头为界，相所依的法为地基，界相本身为境界。界相向上连及天空之顶，向下接触大地之底。界相如同地界圆轮，四周环绕分割。有时界相向上增长，有时向下扩展，有时四周延展。因各种因缘，光明之欲彼此传播开来。故有言：“只有地界一界，名为上下领先。”界相与方向是一体的。此说为指出一个界相不应混同为多界相。此理遍处可行。所谓“无限”者，乃指此处各个界相各自的范围大小。心以此限度扩展，故称“开始”，以此为中，乃得范围。此处所谓“界相定”即此定而出现在心识中。若由界相进入而出现在心识中，界相与心识移动高下有别，应当明了。此仅简述。以修业修习之道，此中地界等乃由详略而通向净洁之路。如前所言，只有遗漏之境界称之为神通终结的至极境界。在此亦如四种禅定层次之间相续。该说内容，即如《大阿萨布罗经》中所述。
§252
252. Vipassanāñāṇe pana rūpītiādīnamattho vuttoyeva. Ettha sitamettha paṭibaddhanti ettha cātumahābhūtike kāye nissitañca paṭibaddhañca. Subhoti sundaro. Jātimāti suparisuddhaākarasamuṭṭhito. Suparikammakatoti suṭṭhu kataparikammo apanītapāsāṇasakkharo. Acchoti tanucchavi. Vippasannoti suṭṭhu vippasanno. Sabbākārasampannoti dhovana vedhanādīhi sabbehi ākārehi sampanno. Nīlantiādīhi vaṇṇasampattiṃ dasseti. Tādisañhi āvutaṃ pākaṭaṃ hoti.
252. 关于内观智慧中的色等义已言及此处。此处“不洁”意谓色身内含四大，而与之依附。色身具清净丽好。“色身”意为具足清净相好。善行已成，意谓行为圆满如砾石坚硬。瘦者谓身形消瘦。稀净谓圆满清净。具足一切形态，谓色身具各种形态、韵味。“蓝等”描绘色彩庄严之相。如此即为具足披覆现现的色身。
Evameva khoti ettha evaṃ upamāsaṃsandanaṃ veditabbaṃ – maṇi viya hi karajakāyo. Āvutasuttaṃ viya vipassanāñāṇaṃ. Cakkhumā puriso viya vipassanālābhī bhikkhu. Hatthe karitvā paccavekkhato ‘‘ayaṃ kho maṇī’’ti maṇino āvibhūtakālo viya vipassanāñāṇaṃ abhinīharitvā nisinnassa bhikkhuno cātumahābhūtikakāyassa āvibhūtakālo. ‘‘Tatridaṃ suttaṃ āvuta’’nti suttassa āvibhūtakālo viya vipassanāñāṇaṃ abhinīharitvā nisinnassa bhikkhuno tadārammaṇānaṃ phassapañcamakānaṃ vā sabbacittacetasikānaṃ vā vipassanāñāṇasseva vā āvibhūtakāloti.
亦如是，须知此处以喻比拟——犹如宝石躯体。内观智慧如披覆的布。一位有内观乐得之比库，如持宝石，手中观照便言“这正是宝石”，此为内观智慧现出的时刻。于坐下的比库，那被界相与触境、五蕴心理作用全部体现的时刻，谓之“披覆时”，即内观智慧之显现。
Kiṃ panetaṃ ñāṇassa āvibhūtaṃ, puggalassāti. Ñāṇassa, tassa pana āvibhāvattā puggalassa āvibhūtāva honti. Idañca vipassanāñāṇaṃ maggassa anantaraṃ, evaṃ santepi yasmā abhiññāvāre āraddhe etassa antarāvāro natthi, tasmā idheva dassitaṃ. Yasmā ca aniccādivasena akatasammasanassa dibbāya sotadhātuyā bheravasaddaṃ suṇanto pubbenivāsānussatiyā bherave khandhe anussarato dibbena cakkhunā bheravarūpaṃ passato bhayasantāso uppajjati, na aniccādivasena katasammasanassa, tasmā abhiññāpattassa bhayavinodakahetusampādanatthampi idaṃ idheva dassitaṃ. Idhāpi arahattavaseneva abhiññāvosānapāramippattatā veditabbā.
何以谓该智慧之披覆现？谓人们之披覆。智慧虽然披覆，个体亦受披覆。此乃内观智慧于道后即得之果位。由于修习神通而行道路中不存在障碍故，该智慧现身。又因无常等法之果，因未曾误解，凭神通耳根闻法声，因前世回忆而受惊恐，因神通眼根见恐怖景象而生恐怖忧惧。此非依无常等事实误解之感受。为此，特于此地显现此智慧于恐怖忧伤之除灭中。于此亦当知超越阿拉汉果位之神通终结至极境界。
§253
253. Manomayiddhiyaṃ ciṇṇavasitāya. Tattha manomayanti manena nibbattaṃ. Sabbaṅgapaccaṅginti sabbehi aṅgehi ca paccaṅgehi ca samannāgataṃ. Ahīnindriyanti saṇṭhānavasena avikalindriyaṃ. Iddhimatā nimmitarūpañhi sace iddhimā odāto, tampi odātaṃ. Sace aviddhakaṇṇo, tampi aviddhakaṇṇanti evaṃ sabbākārehi tena sadisameva hoti. Muñjamhā īsikantiādi upamattayampi taṃ sadisabhāvadassanatthameva vuttaṃ. Muñjasadisā eva hi tassa anto īsikā hoti. Kosasadisoyeva asi, vaṭṭāya kosiyā vaṭṭaṃ asimeva pakkhipanti, patthaṭāya patthaṭaṃ.
253. 意念制造力乃属被遗漏。所谓意念制造力，即心所息静之意。所谓众体完具，谓诸身所集皆具足。所谓无伤根，即身心依持而未受破损。所谓有神力者，指若神力者，则谓此神力；若非神力者，则非神力。形诸所有念也具有相似之相。以穆杷茎等作喻，谓其末端犹如针尖，类似于它，针尖即此末端。此处粗略指出。
Karaṇḍāti idampi ahikañcukassa nāmaṃ, na vilīvakaraṇḍakassa. Ahikañcuko hi ahinā sadisova hoti. Tattha kiñcāpi ‘‘puriso ahiṃ karaṇḍā uddhareyyā’’ti hatthena uddharamāno viya dassito, atha kho cittenevassa uddharaṇaṃ veditabbaṃ. Ayañhi ahi nāma sajātiyaṃ ṭhito, kaṭṭhantaraṃ vā rukkhantaraṃ vā nissāya, tacato sarīranikkaḍḍhanapayogasaṅkhātena thāmena, sarīraṃ khādamānaṃ viya purāṇatacaṃ jigucchantoti imehi catūhi kāraṇehi sayameva kañcukaṃ jahāti, na sakkā tato aññena uddharituṃ. Tasmā cittena uddharaṇaṃ sandhāya idaṃ vuttanti veditabbaṃ. Iti muñjādisadisaṃ imassa bhikkhuno sarīraṃ, īsikādisadisaṃ nimmitarūpanti idamettha opammasaṃsandanaṃ. Nimmānavidhānaṃ panettha parato ca iddhividhādipañcaabhiññākathā sabbākārena visuddhimagge vitthāritāti tattha vuttanayeneva veditabbā. Upamāmattameva hi idha adhikaṃ.
「karaṇḍāti」此处亦指名为『蟒袍』的衣物，而非指脱落的蟒衣。蟒袍者，乃因其色与蟒蛇相似。文中有人比喻说：「人应当从手中提起那蟒袍」，如同亲手抬起一样，故此此处当理解为心意上提起（护持）。此蟒袍乃是因附着在同类的身体上，依靠于树干或树枝之上，因而依靠身体之聚合而得以安稳，如同陈旧的皮肤感到恶心厌弃。正因这四种原因，使修行者自发舍弃这蟒袍，非他人能将之取去。由此可知，提起蟒袍当以心意为本。故此，若以心意提起，即是讲此理。依此可类比，犹如诸比库的身体，譬如草芒般之难见特性，此属于比岸注释的对比喻解释。至于念诵诸神通等五种神通解说，则于后处分详记，故此处不赘述。此即如前面所说的只是假喻而已，意涵更为丰富。
Tattha chekakumbhakārādayo viya iddhividhañāṇalābhī bhikkhu daṭṭhabbo. Suparikammakatamattikādayo viya iddhividhañāṇaṃ daṭṭhabbaṃ. Icchiticchitabhājanavikatiādikaraṇaṃ viya tassa bhikkhuno vikubbanaṃ daṭṭhabbaṃ. Idhāpi ciṇṇavasitāvaseneva abhiññāvosānapāramippattatā veditabbā. Tathā ito parāsu catūsu abhiññāsu.
这里应观察能获得神通果位的比库，如同巧匠之工具。他们已具备具足的神通知识，就像熟练的工匠掌握自己工具一般。再者，应观察这位比库放逸耗散、不善自守的原因，恰如烦恼行为扰乱其修行。即使是已实现神通的那些，也是对神通完成证得的最终状态应当知道。其后续四种神通的证得亦是如此。
§255
255. Tattha dibbasotadhātuupamāyaṃ saṅkhadhamoti saṅkhadhamako. Appakasirenevāti niddukkheneva. Viññāpeyyāti jānāpeyya. Tattha evaṃ cātuddisā viññāpente saṅkhadhamake ‘‘saṅkhasaddo aya’’nti vavatthāpentānaṃ sattānaṃ tassa saṅkhasaddassa āvibhūtakālo viya yogino dūrasantikabhedānaṃ dibbānañceva mānusakānañca saddānaṃ āvibhūtakālo daṭṭhabbo.
第255节 此处称「辩论性法」为「聚合法」，意指其聚合状态。谓其短促，就如痛苦之感。谓「应当宣说者」为「应知者」。如是，以四方围绕时宣说者「聚合法者」为称。此聚合声之现世者，乃如瑜伽行者目睹距离遥远且具有差异的天声与人声般，为应见的情况。
§256
256. Cetopariyañāṇa-upamāyaṃ daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti yuvāpi samāno na alasiyo kiliṭṭhavatthasarīro, atha kho maṇḍanakapakatiko, divasassa dve tayo vāre nhāyitvā suddhavattha-paridahana-alaṅkārakaraṇasīloti attho. Sakaṇikanti kāḷatilakavaṅka-mukhadūsipīḷakādīnaṃ aññatarena sadosaṃ. Tattha yathā tassa mukhanimittaṃ paccavekkhato mukhadoso pākaṭo hoti, evaṃ cetopariyañāṇāya cittaṃ abhinīharitvā nisinnassa bhikkhuno paresaṃ soḷasavidhaṃ cittaṃ pākaṭaṃ hotīti veditabbaṃ. Pubbenivāsaupamādīsu yaṃ vattabbaṃ, taṃ sabbaṃ mahāassapure vuttameva.
第256节 「似心理解」的喻是少年称「儿郎」。以青春之意称为「青年」。所谓装饰品的喻意，是指年轻时不懈怠，虽身染污秽。所谓装饰品是指每天洗澡两三次，沐浴清洁，穿戴修饰。所谓黑斑，是指面部之黑斑、破伤、脓包等。以观察其面孔为喻，面部出现污秽即现知之，心意领悟之处。坐着的比库亦复如是，其心六十六法显露。先前所说的前世不慎等，皆记载于古老论书《大阿沙普》（Mahāassapura）中。
§259
259.Ayaṃ kho udāyi pañcamo dhammoti ekūnavīsati pabbāni paṭipadāvasena ekaṃ dhammaṃ katvā pañcamo dhammoti vutto. Yathā hi aṭṭhakanāgarasutte (ma. ni. 2.17 ādayo) ekādasa pabbāni pucchāvasena ekadhammo kato, evamidha ekūnavīsati pabbāni paṭipadāvasena eko dhammo katoti veditabbāni. Imesu ca pana ekūnavīsatiyā pabbesu paṭipāṭiyā aṭṭhasu koṭṭhāsesu vipassanāñāṇe ca āsavakkhayañāṇe ca arahattavasena abhiññāvosānapāramippattatā veditabbā, sesesu ciṇṇavasibhāvavasena. Sesaṃ sabbattha uttānamevāti.
第259节 此即浮屠第五法，谓以十九种阶段依次修持成一法。譬如八千那伽罗经中所说，问询十一阶段依次修一法，亦同此义。于此十九阶段依次修一法是如此所应知。在这十九阶段的修行中，第十八个八节组别出现于内观智慧与烦恼断尽智慧的阿拉汉境界之神通最高阶段，余下阶段表现残余断灭的状态。因而余下阶段普遍是顶点阶位。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 在《破除戏论》的《中部》注释中
Mahāsakuludāyisuttavaṇṇanā niṭṭhitā. · 《大沙拘卢达夷经》注释结束。
8. Samaṇamuṇḍikasuttavaṇṇanā八、《沙门蒙迪咖经》注释
§260
260.Evaṃme sutanti samaṇamuṇḍikasuttaṃ. Tattha uggāhamānoti tassa paribbājakassa nāmaṃ. Sumanoti pakatināmaṃ. Kiñci kiñci pana uggahituṃ uggāhetuṃ samatthatāya uggāhamānoti naṃ sañjānanti. Samayaṃ pavadanti etthāti samayappavādakaṃ. Tasmiṃ kira ṭhāne caṅkītārukkhapokkharasātippabhutayo brāhmaṇā nigaṇṭhācelakaparibbājakādayo ca pabbajitā sannipatitvā attano attano samayaṃ pavadanti kathenti dīpenti, tasmā so ārāmo samayappavādakoti vuccati. Sveva tindukācīrasaṅkhātāya timbarūsakarukkhapantiyā parikkhittattā tindukācīraṃ. Yasmā panettha paṭhamaṃ ekā sālā ahosi, pacchā mahāpuññaṃ poṭṭhapādaparibbājakaṃ nissāya bahū sālā katā, tasmā tameva ekaṃ sālaṃ upādāya laddhanāmavasena ekasālakoti vuccati. Mallikāya pana pasenadirañño deviyā uyyānabhūto so pupphaphalasañchanno ārāmoti katvā mallikāya ārāmoti saṅkhaṃ gato. Tasmiṃ samayappavādake tindukācīre ekasālake mallikāya ārāme. Paṭivasatīti vāsaphāsutāya vasati. Divā divassāti divasassa divā nāma majjhanhātikkamo, tasmiṃ divasassapi divābhūte atikkantamatte majjhanhike nikkhamīti attho. Paṭisallīnoti tato tato rūpādigocarato cittaṃ paṭisaṃharitvā līno, jhānaratisevanavasena ekībhāvaṃ gato. Manobhāvanīyānanti manavaḍḍhanakānaṃ, ye āvajjato manasikaroto cittaṃ vinīvaraṇaṃ hoti unnamati vaḍḍhati. Yāvatāti yattakā. Ayaṃ tesaṃ aññataroti ayaṃ tesaṃ abbhantaro eko sāvako. Appeva nāmāti tassa upasaṅkamanaṃ patthayamāno āha. Patthanākāraṇaṃ pana sandakasutte vuttameva.
第260节 如是所闻，即是出家人冠发经。其文中「聚会心」乃指那游方比库名字。称其人名「智慧」，别号称「善称」。之所以称为聚会心者，乃因其能为归纳、调查种种缘由。又称「时辰说」，意谓特定时刻的说法。在彼处，有梭枳树、莲花池、菩提树等丰富之处，有婆罗门、异教徒、行者等齐集于此，各自在其时辰讲法发表，照亮彼此，因而该园被称为时辰讲场。以三叉叶草所围的三叉叶草林为界，其上有三叉叶草树。原先第一棵树为一条桑树，后因偃松树游方僧寄宿，许多桑树因而生长，故称「一桑树」。于玛丽卡王与其王后园中，有花果累累、罩以房屋之园，故名为玛丽卡园。于该时辰讲场，由三叉叶草、桑树组成之丛林为一部分，三叉叶草林中有桑树园。修行时常住此处，以长住住处称为安居。昼夜谓之日，日亦指午时，修行时亦通达午时境界。入静称为收摄心念，于色心所境中流入，住于禅定之乐，结合于一境。所谓心之增长，指增强力量，若用心观察，便无障碍，增长安乐。所及之处，如此位于其中仅是一修行外侍比库。有一日，其即将前来，名为「迎接者」。迎接原因，依《沙叉经》所记载。
§261
261.Etadavocāti dandapañño ayaṃ gahapati, dhammakathāya naṃ saṅgaṇhitvā attano sāvakaṃ karissāmīti maññamāno etaṃ ‘‘catūhi kho’’tiādivacanaṃ avoca. Tattha paññpemīti dassemi ṭhapemi. Sampannakusalanti paripuṇṇakusalaṃ. Paramakusalanti uttamakusalaṃ. Ayojjhanti vādayuddhena yujjhitvā cāletuṃ asakkuṇeyyaṃ acalaṃ nikkampaṃ thiraṃ. Na karotīti akaraṇamattameva vadati, ettha pana saṃvarappahānaṃ vā paṭisevanappahānaṃ vā na vadati. Sesapadesupi eseva nayo.
261.这位名为赡达般若的居士如是说，他思惟说：「在教法中不与人争辩，我要使自己成为弟子。」于是他说出「‘确实有四’」等话。这里的『paññpemīti』意为『给出，设立』，『sampannakusalanti』意为『具足善巧』，『paripuṇṇakusalaṃ』即『圆满善巧』，『paramakusalanti』是『最上善巧』。这意味着这不是普通斗争，而是如同武士出战般用正确方法应对动摇不动的坚定。他不只是无为不做，而是指不做恶行，这里不包括放弃自制或放弃实修。其他上下文中含义相同。
Neva abhinandīti titthiyā nāma jānitvāpi ajānitvāpi yaṃ vā taṃ vā vadantīti maññamāno nābhinandi. Na paṭikkosīti sāsanassa anulomaṃ viya pasannākāraṃ viya vadatīti maññamāno na paṭisedheti.
譬如不称赞，外道们称其存在即使知晓或不知晓，也说有说，无所称赞。这里思量不称赞意为不持赞同态度。既不反对，是以和教法一致，如明朗容颜般称说，这种思考不算反对。
§262
262.Yathā uggāhamānassāti yathā tassa vacanaṃ, evaṃ sante uttānaseyyako kumāro ayojjhasamaṇo thirasamaṇo bhavissati, mayaṃ pana evaṃ na vadāmāti dīpeti. Kāyotipi na hotīti sakakāyo parakāyotipi visesañāṇaṃ na hoti. Aññatraphanditamattāti paccattharaṇe valisamphassena vā maṅguladaṭṭhena vā kāyaphandanamattaṃ nāma hoti. Taṃ ṭhapetvā aññaṃ kāyena karaṇakammaṃ nāma natthi. Tampi ca kilesasahagatacitteneva hoti. Vācātipi na hotīti micchāvācā sammāvācātipi nānattaṃ na hoti. Roditamattāti jighacchāpipāsāparetassa pana roditamattaṃ hoti. Tampi kilesasahagatacitteneva. Saṅkappoti micchāsaṅkappo sammāsaṅkappotipi nānattaṃ na hoti. Vikūjitamattāti vikūjitamattaṃ rodanahasitamattaṃ hoti. Daharakumārakānañhi cittaṃ atītārammaṇaṃ pavattati, nirayato āgatā nirayadukkhaṃ saritvā rodanti, devalokato āgatā hasanti, tampi kilesasahagatacitteneva hoti. Ājīvoti micchājīvo sammājīvotipi nānattaṃ na hoti. Aññatra mātuthaññāti thaññacoradārakā nāma honti, mātari khīraṃ pāyantiyā apivitvā aññavihitakāle piṭṭhipassena āgantvā thaññaṃ pivanti. Ettakaṃ muñcitvā añño micchājīvo natthi. Ayampi kilesasahagatacitteneva hotīti dasseti.
262.关于『ugghāhamānassāti』，即『他说出的话』，如是时，挺直躺卧的年轻僧人如战士不灭之坚定者将会出现，我说却不如此说。所谓『kāyotipi na hotīti』指自我身体无异，有他体则无差异觉知。『aññatraphanditamattāti』于对治上，是用粗暴触击或慈悲善意指身体受到束缚的程度。付诸此后，没有别的身体能做此事。此身亦是带烦恼污染心。『vācātipi na hotīti』意思是错误语与正语无二异。『roditamattāti』即悲痛状态，如饥饿痛苦时的悲泣；此心同样受烦恼浸染。『saṅkappoti』指错误意念正念并无差别。『vikūjitamattāti』指悲痛哭泣相混杂。年幼孩童心存往生地之境，上狱者哭泣，天界者欢笑，此心皆是烦恼浸染所致。『ājīvoti』即错误生活方式与正生活方式无异，仅指行为差别。除此之外，盗母者等恶人称谓，母亲喂奶后再被他人轮流喂以酸奶，此后此人仍饮此奶。放弃此行为则无其他错误生活，此亦显示为染污心所为。
§263
263. Evaṃ paribbājakavādaṃ paṭikkhipitvā idāni sayaṃ sekkhabhūmiyaṃ mātikaṃ ṭhapento catūhi kho ahantiādimāha. Tattha samadhigayha tiṭṭhatīti visesetvā tiṭṭhati. Nakāyena pāpa kammantiādīsu na kevalaṃ akaraṇamattameva, bhagavā pana ettha saṃvarappahānapaṭisaṅkhā paññapeti. Taṃ sandhāyevamāha. Na ceva sampannakusalantiādi pana khīṇāsavaṃ sandhāya vuttaṃ.
263.这样摒弃游方论述后，现在自己确立了沙门阶段的目录，并以「确实有四」等说。这里『samadhigayha tiṭṭhatīti』意为专注坐定而稳立。用指甲犯恶业等不只是单纯不作，大佛教说的是要断除自制放逸的意念。为了表明此义，如是语被说出。此处并无提到断尽烦恼。
Idāni asekkhabhūmiyaṃ mātikaṃ ṭhapento dasahi kho ahantiādimāha. Tattha tīṇi padāni nissāya dve paṭhamacatukkā ṭhapitā, ekaṃ padaṃ nissāya dve pacchimacatukkā. Ayaṃ sekkhabhūmiyaṃ mātikā.
现在立起沙门阶段目录，称有十分别等说。其中前三词按两边四方排列，最后一词靠两边另外四方排列。这便是沙门阶段的目录。
§264
264. Idāni taṃ vibhajanto katame ca thapati akusalasīlātiādimāha. Tattha sarāganti aṭṭhavidhaṃ lobhasahagatacittaṃ. Sadosanti paṭighasampayuttacittadvayaṃ. Samohanti vicikicchuddhaccasahagatacittadvayampi vaṭṭati, sabbākusalacittānipi. Moho sabbākusale uppajjatīti hi vuttaṃ. Itosamuṭṭhānāti ito sarāgādicittato samuṭṭhānaṃ uppatti etesanti itosamuṭṭhānā.
264.现在分别说，何者名断除不善戒等等。其中，『sarāganti』指八种与贪染污心相关。『sadosanti』是指两种含嗔心的心。『samohanti』是与疑惑与不净心相关的两种心，仍属于所有善心范围内。谛言迷惑由一切善心产生。『itosamuṭṭhānāti』即自此由贪等心兴起的生成，称为自此生起。
Kuhinti kataraṃ ṭhānaṃ pāpuṇitvā aparisesā nirujjhanti. Ettheteti sotāpattiphale bhummaṃ. Pātimokkhasaṃvarasīlañhi sotāpattiphale paripuṇṇaṃ hoti, taṃ ṭhānaṃ patvā akusalasīlaṃ asesaṃ nirujjhati. Akusalasīlanti ca dussīlassetaṃ adhivacananti veditabbaṃ.
倚止于某处后，未余余断尽者得灭尽。此处者，谓于初果聖者之地。持戒及巴提摩卡律章之戒，乃得具足初果。安住此地，则不善之戒业尽皆断除。不善戒业者，亦应知为邪恶之戒。
Akusalānaṃ sīlānaṃ nirodhāya paṭipannoti ettha yāva sotāpattimaggā nirodhāya paṭipanno nāma hoti, phalapatte pana te nirodhitā nāma honti.
谓修习于不善戒之断灭者，则至于初果道乃名为修行者；若至于初果果位，则谓之已断灭者也。
§265
265.Vītarāgantiādīhi aṭṭhavidhaṃ kāmāvacarakusalacittameva vuttaṃ. Etena hi kusalasīlaṃ samuṭṭhāti.
「无贪等八法」者，谓如欲界感官的八种无贪欲之善心，是故称为善戒。
Sīlavā hotīti sīlasampanno hoti guṇasampanno ca. No ca sīlamayoti alamettāvatā, natthi ito kiñci uttari karaṇīyanti evaṃ sīlamayo na hoti. Yatthassa teti arahattaphale bhummaṃ. Arahattaphalañhi patvā akusalasīlaṃ asesaṃ nirujjhati.
曰持戒者，即戒德具足者、品德圆满者。非独具戒而已，非空有名相，无他更上功德者，非谓戒德具足。此处「彼处者」，乃指阿拉汉果地。抵达阿拉汉果位后，不善戒业皆尽断灭。
Nirodhāya paṭipannoti ettha yāva arahattamaggā nirodhāya paṭipanno nāma hoti, phalapatte pana te nirodhitā nāma honti.
修习于断灭者，谓至于阿拉汉道乃名修行者，如至果位则谓断灭已。
§266
266.Kāmasaññādīsu kāmasaññā aṭṭhalobhasahagatacittasahajātā, itarā dve domanassasahagatacittadvayena sahajātā.
于欲识等，欲识乃根于无贪欲的心所自然生起，余二者则生于烦恼心所自然生。
Paṭhamaṃjhānanti anāgāmiphalapaṭhamajjhānaṃ. Ettheteti anāgāmiphale bhummaṃ. Anāgāmiphalañhi patvā akusalasaṅkappā aparisesā nirujjhanti.
『初禅』者，无余涅槃果之初禅也。此指无余涅槃果中所成就之禅定土也。无余涅槃果既得，善法之念想悉皆断灭，因缘悉已断绝，故终不复起。
Nirodhāya paṭipannoti ettha yāva anāgāmimaggā nirodhāya paṭipanno nāma hoti, phalapatte pana te nirodhitā nāma honti. Nekkhammasaññādayo hi tissopi aṭṭhakāmāvacarakusalasahajātasaññāva.
『修于灭谛』者，谓依止无余涅槃道而修行于灭谛者是也。于道得成就时，谓之依止者；至于果报得证时，则谓之成灭杀止。舍弃三界及五欲等欲贪染之念想，仍是善根自然起的果报觉知也。
§267
267.Ettheteti arahattaphale bhummaṃ. Dutiyajjhānikaṃ arahattaphalañhi pāpuṇitvā kusalasaṅkappā aparisesā nirujjhanti. Nirodhāya paṭipannoti ettha yāva arahattamaggā nirodhāya paṭipanno nāma hoti, phalapatte pana te nirodhitā nāma honti. Sesaṃ sabbattha uttānamevāti.
『此即阿拉汉果之禅土』者。继之名为第二禅者，谓已得阿拉汉果之禅所成，以善法念想悉皆断灭。『修于灭谛』者，于阿拉汉道中依止于灭谛，此谓于道成就时名为依止，于果得时名为灭杀止。余法悉起所依皆称优等，意指各处之习行皆称为高妙无上。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 在《破除戏论》的《中部》注释中
Samaṇamuṇḍikasuttavaṇṇanā niṭṭhitā. · 《沙门蒙迪咖经注释》已完毕。
9. Cūḷasakuludāyisuttavaṇṇanā九、《小萨库卢伍答夷经注释》
§270
270.Evaṃme sutanti cūḷasakuludāyisuttaṃ. Tattha yadā pana, bhante, bhagavāti idaṃ paribbājako dhammakathaṃ sotukāmo bhagavato dhammadesanāya sālayabhāvaṃ dassento āha.
『如是所闻』者，即记述小沙利子所闻之《小沙拘卢达伊经》。经中云：「世尊啊！有一游方比库欲闻世尊法义，现现示现对其说法之心情所作教化。」
§271
271.Taṃyevettha paṭibhātūti sace dhammaṃ sotukāmo, tuyhevettha eko pañho ekaṃ kāraṇaṃ upaṭṭhātu. Yathā maṃ paṭibhāseyyāti yena kāraṇena mama dhammadesanā upaṭṭhaheyya, etena hi kāraṇena kathāya samuṭṭhitāya sukhaṃ dhammaṃ desetunti dīpeti. Tassa mayhaṃ, bhanteti so kira taṃ disvā – ‘‘sace bhagavā idha abhavissā, ayametassa bhāsitassa atthoti dīpasahassaṃ viya ujjalāpetvā ajja me pākaṭaṃ akarissā’’ti dasabalaṃyeva anussari. Tasmā tassa mayhaṃ, bhantetiādimāha. Tattha aho nūnāti anussaraṇatthe nipātadvayaṃ. Tena tassa bhagavantaṃ anussarantassa etadahosi ‘‘aho nūna bhagavā aho nūna sugato’’ti. Yo imesanti yo imesaṃ dhammānaṃ. Sukusaloti suṭṭhu kusalo nipuṇo cheko. So bhagavā aho nūna katheyya, so sugato aho nūna katheyya, tassa hi bhagavato pubbenivāsañāṇassa anekāni kappakoṭisahassāni ekaṅgaṇāni pākaṭānīti, ayamettha adhippāyo.
『此处称为照亮』者，若欲闻法者，唯有一议题、一因缘以供奉之，如同光明照耀。尔时有人观见，于焉称曰：『若世尊今不在，是此法灯之义，今必显现光辉。』此言如十力中之一力所现随其义故。此因缘使说法庄敬而显显熠熠，胜义欢喜而熠熠。因而有文曰『我即对此尊者云，如是如是』。此处『啊！甚好』之句即记从此言而起。复『啊！甚好』者为两字成句，而是对世尊所忆证彼法光明之赞叹也。此亦谓『啊！甚好，正是彼世尊，正是彼善逝。』所谓此诸法辞者，言该诸法如法优良善巧。世尊有过往多劫多千万亿，虽一念却成证实果，盖此为正知之依。
Tassa vāhaṃ pubbantaṃ ārabbhāti yo hi lābhī hoti, so ‘‘pubbe tvaṃ khattiyo ahosi, brāhmaṇo ahosī’’ti vutte jānanto sakkaccaṃ sussūsati. Alābhī pana – ‘‘evaṃ bhavissati evaṃ bhavissatī’’ti sīsakampamettameva dasseti. Tasmā evamāha – ‘‘tassa vāhaṃ pubbantaṃ ārabbha pañhassa veyyākaraṇena cittaṃ ārādheyya’’nti.
『对此昔事起头』者，即今得利者，回忆先时曰：你昔为贵族、为婆罗门。已闻者偶尔含几音低语。失去者则心生摇动，如彼轻颤之表现也。故有言曰：『对此往昔语义应详解心敬奉也。』
So vā maṃ aparantanti dibbacakkhulābhino hi anāgataṃsañāṇaṃ ijjhati, tasmā evamāha. Itaraṃ pubbe vuttanayameva.
或者，有人因未来知的获得而盼望我，所以世尊如此说。这是先前所说的同样教义。
Dhammaṃte desessāmīti ayaṃ kira atīte desiyamānepi na bujjhissati, anāgate desiyamānepi na bujjhissati. Athassa bhagavā saṇhasukhumaṃ paccayākāraṃ desetukāmo evamāha. Kiṃ pana taṃ bujjhissatīti? Etaṃ pageva na bujjhissati, anāgate panassa vāsanāya paccayo bhavissatīti disvā bhagavā evamāha.
“我将开示法”，这句话的意思是，就算在过去讲说时听者也未必理解，在未来讲说时听者亦未必理解。因此，世尊意欲以圆融而细微的缘起形式说法。世尊说：‘那么，他怎么能理解呢？’意即未来时此法未必被理解，但因未来有所缘起之故定将发生理解。”
Paṃsupisācakanti asuciṭṭhāne nibbattapisācaṃ. So hi ekaṃ mūlaṃ gahetvā adissamānakāyo hoti. Tatridaṃ vatthu – ekā kira yakkhinī dve dārake thūpārāmadvāre nisīdāpetvā āhārapariyesanatthaṃ nagaraṃ gatā. Dārakā ekaṃ piṇḍapātikattheraṃ disvā āhaṃsu, – ‘‘bhante, amhākaṃ mātā anto nagaraṃ paviṭṭhā, tassā vadeyyātha ‘yaṃ vā taṃ vā laddhakaṃ, gahetvā sīghaṃ gaccha, dārakā te jighacchitaṃ sandhāretuṃ na sakkontī’’’ti. Tamahaṃ kathaṃ passissāmīti? Idaṃ, bhante, gaṇhathāti ekaṃ mūlakhaṇḍaṃ adaṃsu. Therassa anekāni yakkhasahassāni paññāyiṃsu, so dārakehi dinnasaññāṇena taṃ yakkhiniṃ addasa virūpaṃ bībhacchaṃ kevalaṃ vīthiyaṃ gabbhamalaṃ paccāsīsamānaṃ. Disvā tamatthaṃ kathesi . Kathaṃ maṃ tvaṃ passasīti vutte mūlakhaṇḍaṃ dassesi, sā acchinditvā gaṇhi. Evaṃ paṃsupisācakā ekaṃ mūlaṃ gahetvā adissamānakāyā honti. Taṃ sandhāyesa ‘‘paṃsupisācakampi na passāmī’’ti āha. Na pakkhāyatīti na dissati na upaṭṭhāti.
所谓“尘鬼”，是指在不净之处发生的鬼灵。此鬼抓住一根树根隐现其形。据说有一处：有一女夜叉与两小孩坐于塔门外，为觅食而往城中去。这两小孩见一乞食长老，对他说：“尊长，我们的母亲进入城中，你若得了什么速去带来，她不能忍受小孩饥饿。”我该如何观察呢？“请接这根树枝。”神灵们拿了一根树枝。长老看见那鬼女因小孩所赋形象极为丑陋，满身污秽如卵形肿瘤。长老说：“你如何看我？”鬼女回答说：“你看这树枝。”于是鬼女折掉并接住树枝。像这样，尘鬼抓住一根树根，显现出形体。他思惟：“即使尘鬼我也看不见”，说：“它没有伴侣，没有显形，没有侍奉。”
§272
272.Dīghāpi kho te esāti udāyi esā tava vācā dīghāpi bhaveyya, evaṃ vadantassa vassasatampi vassasahassampi pavatteyya, na ca atthaṃ dīpeyyāti adhippāyo. Appāṭihīrakatanti aniyyānikaṃ amūlakaṃ niratthakaṃ sampajjatīti attho.
你这话很长，那话也应长，保持如此说法，即便千百年持续，也无益处，因此是无用之见。所谓‘无所依止’是指无根无据、无始无终、无益无用。
Idāni taṃ vaṇṇaṃ dassento seyyathāpi, bhantetiādimāha. Tattha paṇḍukambale nikkhittoti visabhāgavaṇṇe rattakambale ṭhapito. Evaṃvaṇṇo attā hotīti idaṃ so subhakiṇhadevaloke nibbattakkhandhe sandhāya – ‘‘amhākaṃ matakāle attā subhakiṇhadevaloke khandhā viya jotetī’’ti vadati.
如今展示这色彩时，如说‘卧具上安置着斑驳之布’（意指斑斓的飞蚊）。这里，斑蚊落在青绿色斑块上，如此颜色即是尸身堕入蛊惑神眼时所观想现象，于中思惟‘吾昔生时，此色如同蛊惑神眼中尸体闪烁。’
§273
273.Ayaṃimesaṃ ubhinnanti so kira yasmā maṇissa bahi ābhā na niccharati, khajjopanakassa aṅguladvaṅgulacaturaṅgulamattaṃ niccharati, mahākhajjopanakassa pana khaḷamaṇḍalamattampi niccharatiyeva, tasmā evamāha.
这些光线或亮点不同：因普通尘点不会脱离眼珠外，而细尘点小于两指宽；大尘点甚至宽如草堆。由此世尊如此说。
Viddheti ubbiddhe, meghavigamena dūrībhūteti attho. Vigatavalāhaketi apagatameghe. Deveti ākāse. Osadhitārakāti sukkatārakā. Sā hi yasmā tassā udayato paṭṭhāya tena saññāṇena osadhāni gaṇhantipi pivantipi, tasmā ‘‘osadhitārakā’’ti vuccati. Abhido aḍḍharattasamayanti abhinne aḍḍharattasamaye. Iminā gaganamajjhe ṭhitacandaṃ dasseti. Abhido majjhanhikepi eseva nayo.
此处“天空被劈开”者，谓乌云消散。这是“无云”之义。称天空为“天众居处”。“药草星”指清凉明亮的星辰。因其晨起时分昭示、令众生知晓可采可饮药草，因此称之为“药草星”。“同时”者，谓星辰于同一时期出现。在天上居中之月，亦如是出现。亦有所谓“中月”之义。
Ato khoti ye anubhonti, tehi bahutarā, bahū ceva bahutarā cāti attho. Ābhā nānubhontīti obhāsaṃ na vaḷañjanti, attano sarīrobhāseneva ālokaṃ pharitvā viharanti.
由此说起，谓众生有较多者、亦有多种多样者。所谓“有光”非指实质光，而是体态明亮，犹如肉身放散光明在外。
§274
274. Idāni yasmā so ‘‘ekantasukhaṃ lokaṃ pucchissāmī’’ti nisinno, pucchāmūḷho pana jāto, tasmā naṃ bhagavā taṃ pucchaṃ sarāpento kiṃ pana, udāyi, atthi ekantasukho lokotiādimāha. Tattha ākāravatīti kāraṇavatī. Aññataraṃ vā pana tapoguṇanti acelakapāḷiṃ sandhāyāha, surāpānaviratīti attho.
274. 当时彼耶舍坐着，说：“我当询问恒乐世界”。彼时因愚昧，世尊不急于回答，而先劝其思考：“恒乐世界是否真有？”云云。此中“如实存在”者，是所谓有因缘之意。世尊又以“大苦修”一词，指修习饮酒饮酒之禁戒。
§275
275.Katamā pana sā, bhante, ākāravatī paṭipadā ekantasukhassāti kasmā pucchati? Evaṃ kirassa ahosi – ‘‘mayaṃ sattānaṃ ekantasukhaṃ vadāma, paṭipadaṃ pana kālena sukhaṃ kālena dukkhaṃ vadāma. Ekantasukhassa kho pana attano paṭipadāyapi ekantasukhāya bhavitabbaṃ. Amhākaṃ kathā aniyyānikā, satthu kathāva niyyānikā’’ti. Idāni satthāraṃyeva pucchitvā jānissāmīti tasmā pucchati.
275. 尊者！何为“有因缘之修行”谓恒乐？何故问之？彼者自言：“我等说众生恒乐，修行则时而乐时而苦。自身道亦当为恒乐也。我等语非真实，唯师言真实。”今因将问师故问之。
Etthamayaṃ anassāmāti etasmiṃ kāraṇe mayaṃ anassāma. Kasmā pana evamāhaṃsu? Te kira pubbe pañcasu dhammesu patiṭṭhāya kasiṇaparikammaṃ katvā tatiyajjhānaṃ nibbattetvā aparihīnajjhānā kālaṃ katvā subhakiṇhesu nibbattantīti jānanti, gacchante gacchante pana kāle kasiṇaparikammampi na jāniṃsu, tatiyajjhānampi nibbattetuṃ nāsakkhiṃsu. Pañca pubbabhāgadhamme pana ‘‘ākāravatī paṭipadā’’ti uggahetvā tatiyajjhānaṃ ‘‘ekantasukho loko’’ti uggaṇhiṃsu. Tasmā evamāhaṃsu. Uttaritaranti ito pañcahi dhammehi uttaritaraṃ paṭipadaṃ vā tatiyajjhānato uttaritaraṃ ekantasukhaṃ lokaṃ vā na jānāmāti vuttaṃ hoti. Appasadde katvāti ekappahāreneva mahāsaddaṃ kātuṃ āraddhe nissadde katvā.
是因我等不争论矣。何以故？盖知彼等曾在五法中，不动修习光明法作业，达第三禅而入灭；亦于不退转定中成就时间，乃至于清净乐生。然虽努力前行，却未了知光明法之作业，不能令第三禅起。以五种先行法，名其为“有因缘之行”，以第三禅起“恒乐世界”。是故叙述如是。且谓以后五法，更有更胜之行，亦不知何谓恒乐世界。为避免断灭之大响动，无声而止。
§276
276.Sacchikiriyāhetūti ettha dve sacchikiriyā paṭilābhasacchikiriyā ca paccakkhasacchikiriyā ca. Tattha tatiyajjhānaṃ nibbattetvā aparihīnajjhāno kālaṃ katvā subhakiṇhaloke tesaṃ devānaṃ samānāyuvaṇṇo hutvā nibbattati, ayaṃ paṭilābhasacchikiriyā nāma. Catutthajjhānaṃ nibbattetvā iddhivikubbanena subhakiṇhalokaṃ gantvā tehi devehi saddhiṃ santiṭṭhati sallapati sākacchaṃ āpajjati, ayaṃ paccakkhasacchikiriyā nāma. Tāsaṃ dvinnampi tatiyajjhānaṃ ākāravatī paṭipadā nāma. Tañhi anuppādetvā neva sakkā subhakiṇhaloke nibbattituṃ, na catutthajjhānaṃ uppādetuṃ. Iti duvidhampetaṃ sacchikiriyaṃ sandhāya – ‘‘etassa nūna, bhante, ekantasukhassa lokassa sacchikiriyāhetū’’ti āha.
276. 真证之因。此有二：一曰成就真证，一曰证得相应真证。彼成就者，第三禅灭后，经时间于清净乐界得阿耨多罗三藐三菩提已，三界诸天寿命与颜貌皆增长，此即成就真证。彼众生灭第四禅后，以神通力往清净乐界，与彼众天同住，交谈往来，此为证得相应真证。二者皆又名“有因缘之行”，无此则不能于清净乐界生，如无第四禅成就亦不能生。故针对此现二真证，谓“此恒乐世界之真证因”。
§277
277.Udañcanikoti udakavārako. Antarāyamakāsīti yathā pabbajjaṃ na labhati, evaṃ upaddutamakāsi yathā taṃ upanissayavipannaṃ. Ayaṃ kira kassapabuddhakāle pabbajitvā samaṇadhammamakāsi. Athassa eko sahāyako bhikkhu sāsane anabhirato, ‘‘āvuso, vibbhamissāmī’’ti ārocesi. So tassa pattacīvare lobhaṃ uppādetvā gihibhāvāya vaṇṇaṃ abhāsi. Itaro tassa pattacīvaraṃ datvā vibbhami. Tenassa kammunā idāni bhagavato sammukhā pabbajjāya antarāyo jāto. Bhagavatā panassa purimasuttaṃ atirekabhāṇavāramattaṃ, idaṃ bhāṇavāramattanti ettakāya tantiyā dhammo kathito, ekadesanāyapi maggaphalapaṭivedho na jāto, anāgate panassa paccayo bhavissatīti bhagavā dhammaṃ deseti. Anāgate paccayabhāvañcassa disvā bhagavā dharamāno ekaṃ bhikkhumpi mettāvihārimhi etadagge na ṭhapesi. Passati hi bhagavā – ‘‘anāgate ayaṃ mama sāsane pabbajitvā mettāvihārīnaṃ aggo bhavissatī’’ti.
277. 「乌达灿尼」意为水牛皮革的箍，称作水囊。其义为障碍者，意谓无法得度出家的人，如此即是碍事者。如同彼时咖萨巴佛时代有人出家修习比库法，有一个同伴比库对法无兴趣，对他说：『尊者，我要出家。』那人因贪嗔意染起，向世俗生活献媚，诽谤出家比库的衣服。另有人便将去污衣给那人，他便穿戴去污衣。由此行为，现今世尊面前出家即生障碍。世尊在前世经中多次折说此义，称这是因缘未成熟之时的言说。未来世尊宣说此法时，观见实情，不将出家比库置于喜爱者之际。因见未来，有人于世尊教法出家，必是爱心布施者的领袖。
So bhagavati parinibbute dhammāsokarājakāle pāṭaliputte nibbattitvā pabbajitvā arahattappatto assaguttatthero nāma hutvā mettāvihārīnaṃ aggo ahosi. Therassa mettānubhāvena tiracchānagatāpi mettacittaṃ paṭilabhiṃsu, thero sakalajambudīpe bhikkhusaṅghassa ovādācariyo hutvā vattanisenāsane āvasi, tiṃsayojanamattā aṭavī ekaṃ padhānagharaṃ ahosi. Thero ākāse cammakhaṇḍaṃ pattharitvā tattha nisinno kammaṭṭhānaṃ kathesi. Gacchante gacchante kāle bhikkhācārampi agantvā vihāre nisinno kammaṭṭhānaṃ kathesi, manussā vihārameva gantvā dānamadaṃsu. Dhammāsokarājā therassa guṇaṃ sutvā daṭṭhukāmo tikkhattuṃ pahiṇi. Thero bhikkhusaṅghassa ovādaṃ dammīti ekavārampi na gatoti.
当世尊般涅槃、法兴愁苦之际，在巴提利普塔城，一位名为阿萨古达的长老得证阿拉汉果，成为爱心布施者的首领。因该长老慈悲宽宏，连三恶道众生皆得感受其慈爱之心。此长老在整个南方巨岛上为僧团教法的教诫师，现住于塔林附近一处森林中建有寺院。长老乘云翳驾风，端坐在空中，宣说修行法门。行走之间，示现比库戒律，至寺院坐下详说修行，众生闻其说法，纷纷进寺布施。法兴愁苦王闻知其德，恐难胜任，转身退避。不轻忽该长老对僧团教诫之言，终身践行不怠。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》之《中部注释》中。
Cūḷasakuludāyisuttavaṇṇanā niṭṭhitā. · 《小萨库卢伍答夷经注释》已完毕。
10. Vekhanasasuttavaṇṇanā十、《韦卡那萨经注释》
§278
278.Evaṃme sutanti vekhanasasuttaṃ. Tattha vekhanasoti ayaṃ kira sakuludāyissa ācariyo, so ‘‘sakuludāyī paribbājako paramavaṇṇapañhe parājito’’ti sutvā ‘‘mayā so sādhukaṃ uggahāpito, tenāpi sādhukaṃ uggahitaṃ, kathaṃ nu kho parājito, handāhaṃ sayaṃ gantvā samaṇaṃ gotamaṃ paramavaṇṇapañhaṃ pucchitvā jānissāmī’’ti rājagahato pañcacattālīsayojanaṃ sāvatthiṃ gantvā yena bhagavā, tenupasaṅkami, upasaṅkamitvā pana ṭhitakova bhagavato santike udānaṃ udānesi. Tattha purimasadisaṃ vuttanayeneva veditabbaṃ.
278. 如是闻：此为观察头陀经，书中称此观察者为萨库鲁陀耶师父。听闻「萨库鲁陀耶为游方者，因高级疑惑而败坏」之说后，自言『我曾亲往问问同为修行者的果德玛，实证最高疑难之处，再求明白』。于是由王舍城出发，历时四十五由旬，抵达沙勿提，觐见世尊。前文所说内容，应当从此处开始理解。
§280
280.Pañca kho imeti kasmā ārabhi? Agāriyopi ekacco kāmagaruko kāmādhimutto hoti, ekacco nekkhammagaruko nekkhammādhimutto hoti. Pabbajitopi ca ekacco kāmagaruko kāmādhimutto hoti, ekacco nekkhammagaruko nekkhammādhimutto hoti. Ayaṃ pana kāmagaruko kāmādhimutto hoti. So imāya kathāya kathiyamānāya attano kāmādhimuttattaṃ sallakkhessati, evamassāyaṃ desanā sappāyā bhavissatīti imaṃ desanaṃ ārabhi. Kāmaggasukhanti nibbānaṃ adhippetaṃ.
280. 五者之中，为何开始修行？即便是长者，部分内染欲望者，欲界称为欲欲者；部分离欲断欲者，称为出离者。出家者中亦复如是，部分欲界者，部分出离者。而此欲界者，称为迷恋欲乐者。对今日所说之事，今将以此为标志说明，自此开始，讲述修行，将带来诸多利益。欲界之乐，视为涅槃之上主。
§281
281.Pāpitobhavissatīti ajānanabhāvaṃ pāpito bhavissati. Nāmakaṃyeva sampajjatīti niratthakavacanamattameva sampajjati. Tiṭṭhatu pubbanto tiṭṭhatu aparantoti yasmā tuyhaṃ atītakathāya anucchavikaṃ pubbenivāsañāṇaṃ natthi, anāgatakathāya anucchavikaṃ dibbacakkhuñāṇaṃ natthi, tasmā ubhayampetaṃ tiṭṭhatūti āha. Suttabandhanehīti suttamayabandhanehi. Tassa hi ārakkhatthāya hatthapādesu ceva gīvāya ca suttakāni bandhanti. Tāni sandhāyetaṃ vuttaṃ. Mahallakakāle panassa tāni sayaṃ vā pūtīni hutvā muñcanti, chinditvā vā haranti.
281. 因无明之故，将生恶趣。若无知者纯以名义生死，毫无意义。虽存在今生与来世，但因你欠缺了对过往业果的清晰觉知，且未来亦无天眼通之清明故，故今生来世俱居其境。故云「二者皆存」。被称之为经集，即法句之集合。为护持此经，在手足与喉间系经句作为护符。苦日期间，长老自行解除或剪断此护具。
Evamevakhoti iminā idaṃ dasseti – daharassa kumārassa suttabandhanānaṃ ajānanakālo viya avijjāya purimāya koṭiyā ajānanaṃ, na hi sakkā avijjāya purimakoṭi ñātuṃ, mocanakāle jānanasadisaṃ pana arahattamaggena avijjābandhanassa pamokkho jātoti jānanaṃ. Sesaṃ sabbattha uttānamevāti.
如是说：此示现儿童幼儿时期不谙经文之束缚，如同愚痴蒙昧者以三千万劫的无明相续。一非能理解无明之旧障，于解脱之时，乃由如阿拉汉果者智慧，断除无明枷锁，这谓觉悟。其余无明，无论何处一切皆由智慧斩断。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》之《中部注释》中。
Vekhanasasuttavaṇṇanā niṭṭhitā. · 《韦卡那萨经》注释完毕。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释完毕。