2. Bhikkhuvaggo · 2. 比库品复注
2. Bhikkhuvaggo2. 比库品
1. Ambalaṭṭhikarāhulovādasuttavaṇṇanā1. 庵婆罗提咖教诫拉胡喇经注释
§107
107.Ambalaṭṭhikāyanti ettha ambalaṭṭhikā vuccati sujāto taruṇambarukkho, tassa pana avidūre kato pāsādo idha ‘‘ambalaṭṭhikā’’ti adhippeto. Tenāha ‘‘veḷuvanavihārassā’’tiādi. Padhānagharasaṅkhepeti bhāvanāgehappakāre yogīnaṃ geheti attho. Tikhiṇova hoti, na tassa tikhiṇabhāvo kenaci kātabbo sabhāvasiddhattā. Evameva attano vimuttiparipācanakammunā tikkhavisadabhāvappattiyā ayampi āyasmā…pe… tattha vihāsi. Pakatipaññattamevāti pakatiyā paññattaṃ buddhānaṃ upagamanato puretarameva cārittavasena paññattaṃ.
本节中称“Ambalaṭṭhikā”者，指名为Ambalaṭṭhikā者，实指一株新生的年轻树木。此树不远处有多座建筑物，于此处被称为“ambalaṭṭhikā”即树木之所在。故有言“veḷuvanavihārassā”等。又“padhānagharasaṅkhepeti”是指修行者居所内的小屋，意为修行住所的缩影。此地庄重庄严，非凡俗能轻易成就。正如此树独具锐利特质，并非人为造作，而乃自然而成。同理，那位具备断除烦恼业力而成清净之境、断除愚痴而得明净之具寿者，也在此处安住。此安住乃世尊所制法中先人所传之规范，最初由圣者以其通达作了清楚规定。
§108
108. Udakaṃ anena dhīyati, ṭhapīyati vā etthāti udakādhānaṃ. Udakaṭṭhānanti ca khuddakabhājanaṃ. ‘‘Ovādadānatthaṃ āmantesī’’ti vatvā taṃ panassa ovādadānaṃ na idheva, atha kho bahūsu ṭhānesu bahukkhattuṃ pavattitanti tāni tāni saṅkhepato dassetvā idha saṃvaṇṇanatthaṃ ‘‘bhagavatā hī’’tiādi vuttaṃ.
108．『水藉此而被持蓄、被安置，或水被置于其中』，故称为水器。『水处』者，小型容器也。说完『为给予教诫而召唤』之后，那番给予教诫并非仅在此处，而是在许多地方多次进行——略示那些情形之后，此处为详加解说，故说『诸世尊…』等语。
Tattha sabbabuddhehi avijahitanti iminā sabbesaṃ buddhānaṃ sāsane kumārapañhā nāma hotīti dasseti. Ekekato paṭṭhāya yāva dasakā pavattā dasa pucchā etassāti dasapucchaṃ, ekekato paṭṭhāya yāva dasakā ekuttaravasena pavattaṃ vissajjanatthāya pañcapaṇṇasavissajjanaṃ sāmaṇerapañhanti sambandho. Yaṃ panettha vattabbaṃ, taṃ paramatthajotikāyaṃ khuddakaṭṭhakathāyaṃ (khu. pā. aṭṭha. 4.kumārapañhavaṇṇanā) vuttanayeneva veditabbaṃ. Anādīnavadassitāya abhiṇhaṃ musā samudācaraṇato ‘‘piyamusāvādā’’ti vuttaṃ, udakāvasesachaḍḍanaudakādhānanikujjanaukkujjanadassanasaññitā catasso udakādhānūpamāyo sabbassa yuddhakammassa akaraṇakaraṇavasena dassitā dve hatthiupamāyo.
此处说明“kumārapañhā不过所有佛之教法中不曾出现者”，言表明此问题乃诸佛法教皆未涉及之。分别细详，十日内逐一应答，合计五十五问。此五十五问乃沙玛内问题，为教化事宜所生。此实为最高义理灯明，即《小集注》卷四中对“kumārapañhā”之详细叙述。因见闻不实之言动，故称“piyamusāvādā”，扬言慈爱之谎言。末尾以水池喻，示范战斗行为之无为与有为相对类比，其中以二象大象比喻示教法广泛作用。
Tattharāhulasuttanti suttanipāte āgataṃ rāhulasuttaṃ (su. ni. 337 ādayo). Abhiṇhovādavasena vuttanti iminā antarantarā taṃ suttaṃ kathetvā bhagavā theraṃ ovadatīti dasseti. Idañca panāti idaṃ yathāvuttaṃ bhagavato taṃtaṃkālānurūpaṃ attano ovādadānaṃ sandhāya. Bījanti aṇḍaṃ. Passasi nūti nu-saddo anujānane, nanu passasīti attho. Saccadhammaṃ laṅghitvā ṭhitassa kiñcipi akattabbaṃ nāma pāpaṃ natthīti āha – ‘‘sampajānamusāvāde saṃvararahitassa opammadassanatthaṃ vuttā’’ti. Tathā hi –
此处所称“rāhulasuttaṃ”，指《集部》卷中来至之拉胡拉经。以新颖明快的辩证述说方式，示世尊时断时续为长老开示。且说明此乃佛所说，契合当时之对自身劝戒之教诲。诸经文偏重细微意涵，“bījanti aṇḍaṃ”意指种子即蛋。句内“Passasi nūti”意为见到且应认可，“nanu passasīti”则含疑问义。教导不可破坏真实理法，持守立场，谓“无所作为的恶即罪恶”，为警戒不持邪见。故云：“梵行惨淡无知之谎言”，为免放逸。
‘‘Ekaṃ dhammamatītassa, musāvādissa jantuno;
『舍弃一法之人，说妄语之众生；』
Vitiṇṇaparalokassa, natthi pāpamakāriya’’nti. (dha. pa. 176);
“已超然轮回彼岸，已无恶行存世。”此句（《法句经》第176偈）强调修行圆满远离恶行之终极状态。
Uruḷhavāti uruḷho hutvā ussito. So pana damavasena abhiruyha vaḍḍhito ārohanayogyo ca hotīti āha ‘‘abhivaḍḍhito ārohasampanno’’ti. Āgatāgateti attano yogyapadesaṃ āgatāgate. Paṭisenāya phalakakoṭṭhakamuṇḍapākārādayoti paṭisenāya attano ārakkhatthāya ṭhapite phalakakoṭṭhake ceva uddhacchadapākārādike ca. Etaṃ padesanti etaṃ parasenāpadesaṃ. Ettakenāti olokanamattena. Tassa olokanākāradassaneneva. Satampi sahassampi senānīkaṃ dvedhā bhijjati, tīrapātikaṃ madditaṃ hutvā padātā hutvā dvedhā hutvā palāyanti. Kaṇṇehi paharitvāti pageva sarānaṃ āgamanasaddaṃ upadhāretvā yathā vego na hoti, evaṃ samuṭṭhāpetvā tehi paharitvā pātanaṃ. Paṭihatthipaṭiassātiādinā paccekaṃ pati-saddo yojetabboti. Dīghāsilaṭṭhiyāti dīghalatāya asilaṭṭhiyā.
『生长者』，谓已生长、高耸。由于经过调驯而能攀登，且已成长至可供骑乘，故说『已增长、具备攀登之能』。『凡来者』，谓凡进入自身适宜地带者。『以对阵之板室、城垛墙等』，谓为对阵、为自守而设置的板室，以及有顶棚遮蔽的城垛墙等。『彼地带』，谓敌军的地带。『仅此而已』，谓仅为观望而已。仅凭其观望之姿态示现，即使百千之兵众也一分为二，滨临溃散、遭到践踏、徒步逃窜、分崩离析而败逃。『以耳击之』——何况先辨知箭矢来袭之声，使其势头得以消弭，再以彼[耳]击落之。『对象之敌、对马之敌』等，各词中的『对』字须逐一连结理解。『以长藤之矛柄』，谓以长藤蔓制成的矛柄。
Karaṇeti kammakaraṇe. Maññati hatthāroho. Ayamuggaranti tādise kāle gahitamuggaraṃ. Oloketvāti ñāṇacakkhunā disvā, abhiṇhaṃ sampajaññaṃ upaṭṭhapetvāti attho.
『于作事』，谓于施作之事。象夫如是想。『此棍棒』，谓于如此时机所取之棍棒。『观察』，谓以智慧之眼见知，反复确立正知——此为其义。
§109
109.Sasakkanti passituṃ yuttaṃ katvā ussāhaṃ janetvā na karaṇīyaṃ, tādisaṃ niyamato akattabbaṃ hotīti āha ‘‘ekaṃseneva na kātabba’’nti. Paṭisaṃhareyyāsīti karaṇato saṅkocaṃ āpajjeyyāsi. Yathābhūto asanto nivatto akaronto nāma hotīti āha ‘‘nivatteyyāsi mā kareyyāsī’’ti. Anupadeyyāsīti anubalappadāyī bhaveyyāsi. Tenāha ‘‘upatthambheyyāsī’’ti. Taṃ pana anubalappadānaṃ upatthambhanaṃ punappunaṃ karaṇamevāti āha ‘‘punappunaṃ kareyyāsī’’ti . Sikkhamānoti taṃyeva adhisīlasikkhaṃ tannissayañca sikkhādvayaṃ sikkhanto sampādento.
109．竭力使之堪以目睹，而激发热忱，并非应做之事；如此之事决定不应为，故说『决定不应为』。『应当收回』，谓应从施作中退缩。如实而住、不作、退止者名为不为，故说『应当退回、不应当为』。『应当随从』，谓应当成为随力援助者，故说『应当支持』。而那随力援助、支持，即是反复为之，故说『应当反复为之』。『在学者』，谓正在学习、成就彼增上戒学以及以彼为所依的两种学处之人。
§111
111.Kittakepana ṭhāneti kittake ṭhāne pavattāni. Avidūre eva pavattānīti dassento ‘‘ekasmiṃ purebhatteyeva sodhetabbānī’’ti āha. Evañhi tāni susodhitāni honti suparisuddhāni. Paresaṃ appiyaṃ garuṃ gārayhaṃ, yathāvuttaṭṭhānato pana aññaṃ vā kammaṭṭhānamanasikāreneva kāyakammādīni parisodhitāni hontīti na gahitaṃ. Paṭighaṃ vāti ettha vā-saddena asamapekkhaṇe mohassa saṅgaho daṭṭhabbo.
编号111. 『kittakepana ṭhāneti』谓修行所依之处，此处专指修习时精进功夫发生的地点。『avidūre eva pavattānīti』表示这些事发作几乎近在眼前，意谓修行除去障碍，应从此处开始。『ekasmiṃ purebhatteyeva sodhetabbānī』意味着在一处先彻底净化，是修净的起点。唯有如此，后续修行才会纯净清淨。若因他人所为之恶重而受其累，非本愿力所亲自净化故不算净。『paṭighaṃ』一词用来比喻障碍，若心中生起不平等的粗暴言语，便是沙门之愚痴聚集。
§112
112. Vuttanayena kāyakammādiparisodhanaṃ nāma idheva, na ito bahiddhāti āha ‘‘buddhā…pe… sāvakā vā’’ti. Te hi atthato samaṇabrāhmaṇā vāti. Tasmāti yasmā sabbabuddhapaccekabuddhasāvakehi āruḷhamaggo, rāhula, mayā tuyhaṃ ācikkhito, tasmā. Tena anusikkhantena tayā evaṃ sikkhitabbanti ovādaṃ adāsi. Sesaṃ vuttanayattā suviññeyyameva.
编号112. 由交头接耳的传言修治身体的行为称为『kāyakammādi parisodhanaṃ』，这里所说者指此地之内而非外部。『buddhā…pe… sāvakā vā』指佛及诸弟子。佛语的意思是他们本质上是出家沙门与婆罗门。于是因为诸佛及辟支佛、弟子等皆从中证得道果，故称为阿阇黎发之教。以此理由，若依此教化而修习，则行为必得成熟圆满。『sesaṃ vuttanayattā suviññeyyameva』则说明最后的教义论述极具明白，便于理解。
Ambalaṭṭhikarāhulovādasuttavaṇṇanāya līnatthappakāsanā · 庵婆罗提咖教诫拉胡喇经注释之隐义阐明
Samattā.
已完成。
2. Mahārāhulovādasuttavaṇṇanā2. 大教诫拉胡喇经注释
§113
113.Iriyāpathānubandhanenāti iriyāpathagamanānubandhanena, na paṭipattigamanānubandhanena. Aññameva hi buddhānaṃ paṭipattigamanaṃ aññaṃ sāvakānaṃ. Vilāsitagamanenāti – ‘‘dūre pādaṃ na uddharati, na accāsanne pādaṃ nikkhipati, nātisīghaṃ gacchati nātisaṇika’’ntiādinā (saṃ. ni. aṭṭha. 3.4.243; udā. aṭṭha. 76; sārattha. ṭī. mahāvagga 3.285) vuttena sabhāvasīlena buddhānaṃ cāturiyagamanena. Tadeva hi sandhāya ‘‘pade padaṃ nikkhipanto’’ti vuttaṃ. Padānupadikoti rāhulattherassapi lakkhaṇapāripūriyā tādisameva gamananti yattakaṃ padesaṃ antaraṃ adatvā bhagavato piṭṭhito gantuṃ āraddho, sabbattha tameva gamanapadānupadaṃ gacchatīti padānupadiko.
所谓因行路而随行，即以行路为随行，不以行止为随行。众所周知，佛陀们的行止是众比库们所无的。所谓婉转行路，是说“不将脚步伸到远方，不在坐处将脚伸出，不过于迅速，也不过于迟缓”等（见《相应部》《释义》，上座部大论卷三页285）——这是说佛陀以自然庄严具足的四种步态安然行走。正因如此，才说“逐一足着地而行”。所谓随足，即是长老罗睺罗以此行足特征为标志，所谓在不踏空地方着脚，如佛陀背后而行，处处皆随行足的陪伴者，谓之随足者。
Vaṇṇanābhūmi cāyaṃ tattha bhagavantaṃ therañca anekarūpāhi upamāhi vaṇṇento ‘‘tattha bhagavā’’tiādimāha. Nikkhantagajapotako viya virocitthāti padaṃ ānetvā yojanā. Evaṃ taṃ kesarasīho viyātiādīsupi ānetvā yojetabbaṃ. Tārakarājā nāma cando. Dvinnaṃ candamaṇḍalānantiādi parikappavacanaṃ, buddhāveṇikasantakaṃ viya buddhānaṃ ākappasobhā ahosi, aho sirīsampattīti yojanā.
这段文字乃是解释章节的基础，称赞尊者与佛陀时，多用多样比喻。比如说，犹如出行的大象牵引着路标，带路数里。又如独特的王狮子。还有说“猎户星君”名叫“星君”。所谓“二个月球”此等说法，是指月亮的变化轨迹，这些形容佛陀光辉灿烂的现象，就像佛的光芒，灿然美妙。
Ādiyamānāti gaṇhanti. ‘‘Pacchā jānissāmā’’ti na ajjupekkhitabbo. Idaṃ na kattabbanti vutteti idaṃ pāṇaatipātanaṃ na kattabbanti vutte idaṃ daṇḍena vā leḍḍunā vā viheṭhanaṃ na kattabbaṃ, idaṃ pāṇinā daṇḍakadānañca antamaso kujjhitvā olokanamattampi na kattabbamevāti nayasatenapi nayasahassenapi paṭivijjhati, tathā idha tāva sammajjanaṃ kattabbanti vuttepi tattha paribhaṇḍakaraṇaṃ vihāraṅgaṇasammajjanaṃ kacavarachaḍḍanaṃ vālikāsamakiraṇanti evamādinā nayasatena nayasahassena paṭivijjhati. Tenāha – ‘‘idaṃ kattabbanti vuttepi eseva nayo’’ti. Paribhāsanti tajjanaṃ. Labhāmīti paccāsīsati.
“了解”乃是取用、理解之意。所谓“以后当知”，不可立即断定。这是说，不可轻易做决定。如论典中说此乃杀生行为不该为，亦不可被杖刑鞭笞所为，可见此类戒律须谨慎审视。即使只是观察而未动手都不该。即便是施舍刑罚而后稍作反观，也不算允当。甚至来说，即使处于害怕不安的心境中，此理亦然。因此说“应如是为”，意即规范正当行为。
Sabbametanti sabbaṃ etaṃ mayi labbhamānaṃ sikkhākāmataṃ. Abhiññāyāti jānitvā. Sahāyoti raṭṭhapālattheraṃ sandhāyāha. So hi bhagavatā saddhāpabbajitabhāve etadagge ṭhapito. Dhammārakkhoti satthu saddhammaratanānupālako dhammabhaṇḍāgāriko. Pettiyoti cūḷapitā. Sabbaṃ me jinasāsananti sabbampi buddhasāsanaṃ mayhameva.
“诸法皆属我所应得”，是指所有教法皆为我之修行目标。“得知”即为了了于心。“助手”则指国王或长者诸赖以辅助者。此人乃由佛教培养的有信而出家的比库。佛陀如护宝人守护法宝，此人亦复如是是法宝仓库之护持者。“彼为小父尊”，是表示对其敬称。所谓“诸法皆为我所受教”，就是一切佛陀教法皆归属于我。
Chandarāgaṃ ñatvāti chandarāgaṃ mama citte uppannaṃ ñatvā. Aññatarasmiṃ rukkhamūleti vihārapariyante aññatarasmiṃ rukkhamūlaṭṭhāne anucchavike.
所谓“知欲爱”，即心中生起的欲爱之知。某处树下，住处周围的某一处有欲爱生起。
Tadāti aggasāvakehi pasādāpanakāle. Aññakammaṭṭhānāni caṅkamanairiyāpathepi piṭṭhipasāraṇakālepi samijjhanti, na evamidanti āha – ‘‘idamassa etissā nisajjāya kammaṭṭhānaṃ anucchavika’’nti. Ānāpānassatinti ānāpānassatikammaṭṭhānaṃ.
此是对长老们退隐之时沉静端坐安住的描述。其他修行所处地方即使是走动小路上，也会平静安然，不扰乱不任意离开，绝非说“此处是座位，方可静坐”的意思。所谓“入出息念”，是指念呼吸的修行法门。
Samasīsī hotīti sace samasīsī hutvā na parinibbāyati. Paccekabodhiṃ sacchikaroti no ce paccekabodhiṃ sacchikaroti. Khippābhiññoti khippaṃ lahuṃyeva pattabbachaḷabhiñño.
若谓『与境相应存在』者，即便已与之相应存在，却未证得涅槃。若未证得涅槃，则无从证得独觉智。如说速得神通者，实为速得、轻易且容易得之神通也。
Paripuṇṇāti soḷasasu ākāresu kassacipi atāpanena sabbaso puṇṇā. Subhāvitāti samathabhāvanāya vipassanābhāvanāya ca anupubbasampādanena subhāvitā. Gaṇanāvidhānānupubbiyā āsevitattā anupubbaṃ paricitā.
「圆满」者，指十六种形相中任何一者，皆因无有障碍而圆满充足。「善修」者，指因渐次成就止禅及观禅，使心地圆满清净。此乃依次逐渐熟习各种计算方法，使勤修渐入佳境，故言「渐次熟知」也。
Omānaṃ vāti avajānanaṃ uññātanti evaṃvidhaṃ mānaṃ vā. Atimānaṃ vāti ‘‘kiṃ imehi, mameva ānubhāvena jīvissāmī’’ti evaṃ atimānaṃ vā kuto janessatīti.
阿慢者，即背离正知妄慢自高之心。谓轻慢者，轻视而傲慢自大；谓过慢者，傲慢地言『与我等共存活』，妄自尊大地疑惑『我等为何而生』，此种妄慢即为背离正觉之心。
§114
114.Visaṅkharitvāti visaṃyutte katvā, yathā saṅgākārena gahaṇaṃ na gacchati, evaṃ vinibhuñjitvāti attho. Mahābhūtāni tāva vitthāretu, sammasanūpagattā, asammasanūpagaṃ ākāsadhātuṃ atha kasmā vitthāresīti āha ‘‘upādārūpadassanattha’’nti. Āpodhātu sukhumarūpaṃ. Itarāsu oḷārikasukhumatāpi labbhatīti āha ‘‘upādārūpadassanattha’’nti. Heṭṭhā cattāri mahābhūtāneva kathitāni, na upādārūpanti tassa panettha lakkhaṇahāranayena ākāsadassanena dassitatā veditabbā. Tenāha ‘‘iminā mukhena taṃ dassetu’’nti. Na kevalaṃ upādārūpaggahaṇadassanatthameva ākāsadhātu vitthāritā, atha kho pariggahasukhatāyapīti dassento ‘‘apicā’’tiādimāha. Tattha paricchinditabbassa rūpassa niravasesapariyādānatthaṃ ‘‘ajjhattikenā’’ti visesanamāha. Ākāsenāti ākāsadhātuyā gahitāya. Paricchinnarūpanti tāya paricchinditakalāpagatampi pākaṭaṃ hoti vibhūtaṃ hutvā upaṭṭhāti.
114.所谓「不混乱」者，犹如聚合体不致破碎分散，故谓之「清净具足」。又谓「畅然摄受」，意即诸大根本元素分别展开，互相如影随形而行，非拥塞不通，如虚空元素所显现，故称「因缘显现」之意。水元素乃柔细润滑之体质，其他元素亦具丝滑细腻，故言「因缘显现」。下文仅论述四大根本元素，不谓此时呈现为因缘显现之形，而以虚空元素之示相体现其特征者，应知之。故言「以此口显现之」。虚空元素不仅为摄持因缘显现之实体，而是以其成就摄持之舒适便利性显现，故谓「亦有此故」。此中提及「应破损者」之形，乃指破碎掉落之片断，又云「内破碎者」，专指由此发生变化之虚空元素。所言虚空即被虚空元素所包含也。由破碎粒子及破碎堆积部分，表现为破坏覆灭状态而存在。
Idāni vuttamevatthaṃ sukhaggahaṇatthaṃ gāthāya dasseti. Tassāti upādāyarūpassa. Evaṃ āvibhāvatthanti evaṃ paricchinnatāya ākāsassa vasena vibhūtabhāvatthaṃ. Tanti ākāsadhātuṃ.
此时就已述说的意旨，以偈颂形式说明摄持之舒适。其所摄者即为因缘显现之形。此言即因其破碎，依虚空元素栖息得以覆灭破损之故，谓为虚空元素。
§118
118.Ākāsabhāvaṃ gatanti catūhi mahābhūtehi asamphuṭṭhānaṃ tesaṃ paricchedakabhāvena ākāsanti gahetabbataṃ gataṃ, ākāsameva vā ākāsagataṃ yathā ‘‘diṭṭhigataṃ (dha. sa. 381; mahāni. 12), atthaṅgata’’nti (a. ni. aṭṭha. 1.1.130) ca. Ādinnanti imanti taṇhādiṭṭhīhi ādinnaṃ. Tenāha ‘‘gahitaṃ parāmaṭṭha’’nti. Aññattha kammajaṃ ‘‘upādinna’’nti vuccati, na tathā idhāti āha ‘‘sarīraṭṭhakanti attho’’ti. Pathavīdhātuādīsuvuttanayenevāti mahāhatthipadopame (ma. ni. 1.300 ādayo) vuttanayadassanaṃ sandhāya vadati.
118.虚空之体，依四大元素所成，虽未显露，却视为能分别彼此之边界，故称其为「虚空」。谓此虚空因贪嗔痴等烦恼而不得所得，故云「所持已满也」。又云「所摄受已集矣」。另称因业所摄为「所取」，非此即言「身体之所摄」义。正如从地元素等述说，犹如佛陀所说大象掌之喻，欲说明虚空元素界之边界及可见之义。
§119
119.Tādibhāvo nāma niṭṭhitakiccassa hoti, ayañca vipassanaṃ anuyuñjati, atha kimatthaṃ tādibhāvatā vuttāti? Pathavīsamatādilakkhaṇācikkhaṇāhi vipassanāya sukhappavattiatthaṃ. Tenāha ‘‘iṭṭhāniṭṭhesū’’tiādi. Gahetvāti kusalappavattiyā okāsadānavasena pariggahetvā. Na patiṭṭhitoti na nissito na laggo.
第一一九。所谓此类状态，是指既已完成之功德。此时修习内观禅，是为了观照地面不平等等特征，借此于内观中产生安乐。故说「此处已成已毕」等语。所谓『摄取』，指以善之功德为门径，摄受道理。非指立定不动，亦非依止某物，亦非与某物相缚。
§120
120. Brahmavihārabhāvanā asubhabhāvanā ānāpānassatibhāvanā ca upacāraṃ vā appanaṃ vā pāpento vipassanāya pādakabhāvāya aniccādisaññāya vipassanābhāvena ussakkitvā maggapaṭipāṭiyā arahattādhigamāya hotīti ‘‘mettādibhāvanāya pana hotī’’ti vuttaṃ. Yattha katthaci sattesu saṅkhāresu ca paṭihaññanakilesoti āghātabhāvameva vadati ñāyabhāvato aññesampi. Asmimānoti rūpādike paccekaṃ ekajjhaṃ gahetvā ‘‘ayamahamasmī’’ti evaṃ pavattamāno.
第一二十。关于梵行禅的修习、不善法的修习、入出息念的修习，都是有时近行或安止，之后以内观之慧，强调涌现诸生灭诸相等的无常观；借由内观禅的力量，振奋向于道途的修行，达到阿拉汉果位。因此曾说“对于慈悲等禅法，亦当同样修持”。某些众生及行蕴之上，对彼等常怀瞋恨，实属于厌弃心理的表现。所谓“我见”，是择取色等法为单一中心，认为“我是此物”，如此运转自心。
§121
121.Idaṃ kammaṭṭhānanti ettha gaṇanādivasena āseviyamānā assāsapassāsā yogakammassa patiṭṭhānatāya kammaṭṭhānaṃ. Tattha pana tathāpavatto manasikāro bhāvanā. Ettha ca tasseva therassa bhagavatā bahūnaṃ kammaṭṭhānānaṃ desitattā caritaṃ anādiyitvā kammaṭṭhānāni sabbesaṃ puggalānaṃ sappāyānīti ayamattho siddho, atisappāyavasena pana kammaṭṭhānesu vibhāgakathā kathitāti veditabbā.
第一二一。所谓禅修场所，在此以计数等方法，对呼吸法及禅修法门之所在做确立。其处为相应之境、对象，谓之思维与修习。此处指该长老世尊，因教示众多修习场所，未详述其行为，遂致此处成为所有众生修行以利其善的缘起，由此可知。然因其多利境，有关修行场所之划分，亦有所讲说，应当明证。
Mahārāhulovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 大教诫拉胡喇经注释之隐义阐明完毕。
3. Cūḷamālukyasuttavaṇṇanā3. 小玛伦咖经注释
§122
122.Evaṃṭhapitānīti ‘‘sassato loko’’tiādinayappavattāni diṭṭhigatāni aniyyānikatāya na byākātabbāni na kathetabbāni, evaṃ ṭhapanīyapakkhe ṭhapitāni ceva niyyānikasāsane chaḍḍanīyatāya paṭikkhittāni ca, apicettha atthato paṭikkhepo eva byākātabbato. Yathā eko kammakilesavasena itthattaṃ āgato, tathā aparopi aparopīti satto tathāgato vuccatīti āha – ‘‘tathāgatoti satto’’ti. Taṃ abyākaraṇaṃ mayhaṃ na ruccatīti yadi sassato loko, sassato lokoti, asassato loko, asassato lokoti jānāmāti byākātabbameva, yaṃ pana ubhayathā abyākaraṇaṃ, taṃ me cittaṃ na ārādheti ajānanahetukattā abyākaraṇassa. Tenāha – ‘‘ajānato kho pana apassato etadeva ujukaṃ, yadidaṃ na jānāmi na passāmī’’ti. Sassatotiādīsu sassatoti sabbakāliko, nicco dhuvo avipariṇāmadhammoti attho. So hi diṭṭhigatikehi lokīyanti ettha puññapāpatabbipākā, sayaṃ vā tabbipākākarādibhāvena aviyuttehi lokīyatīti lokoti adhippeto. Etena cattāropi sassatavādā dassitā honti. Asassatoti na sassato, anicco addhuvo bhedanadhammoti attho, asassatoti ca sassatabhāvapaṭikkhepena ucchedo dīpitoti sattapi ucchedavādā dassitā honti. Antavāti parivaṭumo paricchinnaparimāṇo, asabbagatoti attho. Tena ‘‘sarīraparimāṇo, aṅguṭṭhaparimāṇo, yavaparimāṇo paramāṇuparimāṇo attā’’ti (udā. aṭṭha. 54; dī. ni. ṭī. 1.76-77) evamādivādā dassitā honti.
第一二二。诸如“常住世界”等说，乃是常见之见解，因其非无因果，而不能被说或讲；同样，作为立场所立的见解，亦被无因果法所舍弃。此处所舍除，乃从实质上讲是断其存在。譬如一众生因业执而现异见，另一众生亦同，此时谓之有情，同样称为如来。吾不乐此沉默不答之义。若谓常住世界、非常住世界，则为常恒、恒常不变之义也。此语多用于俗人对善恶因果报应，以及自身报应，从其因缘不杂之总称，此谓“世界”。依此说，常见论有四种，断见论示为异灭论，即否定生命及诸法之存续。所谓终结，指无限制、破坏性之废灭。所谓身体大小、指拇指大小、粒子大小、原子大小，皆属此类见解。
Tathāgato paraṃ maraṇāti tathāgato jīvo attā maraṇato imassa kāyassa bhedato paraṃ uddhaṃ hoti atthi saṃvijjatīti attho. Etena sassatabhāvamukhena soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha ca nevasaññīnāsaññīvādā dassitā honti. Na hotīti natthi na upalabbhati. Etena ucchedavādo dassito hoti. Apica hoti ca na ca hotīti atthi natthi cāti. Etena ekaccasassatavādo dassito. Neva hoti na na hotīti pana iminā amarāvikkhepavādo dassitoti veditabbaṃ. Bhagavatā pana aniyyānikattā anatthasaṃhitāni imāni dassanānīti tāni na byākatāni, taṃ abyākaraṇaṃ sandhāyāha ayaṃ thero ‘‘taṃ me na ruccatī’’ti. Sikkhaṃ paṭikkhipitvā yathāsamādinnasikkhaṃ pahāya.
如来说“终极死亡”者，指如来永离此身之后，存在还续。由此显现出关于常住论述中，十六种识之见解，八种不识之见解，以及八种非新旧、无识之见解。所谓“不存”，即非存在、非可知之意，表明无灭论。亦即为有与无之二律背反的中间见解，被称为不生灭论。诸如此类常见见解出现，是因其无知。世尊则未阐述因缘果报之无常等理，故此无以言说。长老因其不乐此断语，弃离习学，舍弃本得之教法。
§125
125.Tvaṃnevayācakoti ahaṃ bhante bhagavati brahmacariyaṃ carissāmītiādinā. Na yācitakoti tvaṃ mālukyaputta mayi brahmacariyaṃ carātiādinā.
第一二五。你亲自请求，我当随喜，愿行梵行之举。非因你请求，而为你行梵行，如马鹿之子跟随母鹿。
§126
126.Parasenāya ṭhitena purisena. Bahalalepanenāti bahalavilepanena. Mahāsupiyādi sabbo muduhidako veṇuviseso saṇho. Maruvāti makaci. Khīrapaṇṇinoti khīrapaṇṇiyā, yassā chindanamatte paṇṇe khīraṃ paggharati. Gacchanti gacchato jātaṃ sayaṃjātagumbato gahitanti adhippāyo. Sithilahanu nāma dattā kaṇṇo pataṅgo. Etāya diṭṭhiyā sati na hotīti ‘‘sassato loko’’ti etāya diṭṭhiyā sati maggabrahmacariyavāso na hoti, taṃ pahāya eva pattabbato.
126.【『站在敌军对面的人』】指以厚重膏药涂抹。『大苏毗亚』等，皆为柔软竹类的细品种。『马鲁瓦』者，即马咖奇（一种植物）。『乳叶草』者，即乳叶植物，其叶片一经割断便流出乳汁。『从自生丛簇中取得』，意谓从自然生长的丛簇中，随行而取。『颌骨松弛』之名，乃指一种名为达帝咖纳的昆虫。【关于『持此见则不存在』：】持『世间是常住的』此见时，道梵行之住便不存在，因为唯有舍断此见，方能证得彼果。
§127
127.Attheva jātītiādinā etā diṭṭhiyo paccekampi saṃsāraparibrūhanā kaṭasivaḍḍhanā nibbānavibandhanāti dasseti.
127.以“正如所生”诸义等者，此见亦示止观独觉者及他修行者所行轮回周转、烦恼增长、涅槃障碍之状况。
§128
128.Tasmātihāti idaṃ aṭṭhāne uddhaṭaṃ, ṭhāneyeva pana ‘‘vuttapaṭipakkhanayena veditabba’’nti imassa parato katvā saṃvaṇṇetabbaṃ. Attano phalena araṇīyato anugantabbato kāraṇampi ‘‘attho’’ti vuccatīti āha ‘‘kāraṇanissita’’nti. Tenāha ‘‘brahmacariyassa ādimattampī’’ti. Pubbapadaṭṭhānanti paṭhamārambho. Sesaṃ suviññeyyameva.
128.『Tasmātihāti idaṃ aṭṭhāne uddhaṭaṃ』者，于此处言语粗犷；然于定处却谓『应以所说所行相应而当知』，此义后文当详细述说。所谓“自身果报，非习及追随者，应归诸因”，谓『此为义』，故云「缘因所依」。遂言「修行之初发心」即「前出之缘起」。余义当悉加说明。
Cūḷamālukyasuttavaṇṇanāya līnatthappakāsanā samattā. · 《小马鲁迦经注》的隐义阐明完毕。
4. Mahāmālukyasuttavaṇṇanā四、《大马鲁迦经注》
§129
129. Oraṃ vuccati kāmadhātu, tattha pavattiyā saṃvattanato oraṃ bhajantīti orambhāgiyāni, heṭṭhimamaggavajjhatāya orambhāge heṭṭhākoṭṭhāse bhajantīti orambhāgiyāni ka-kārassa ya-kāraṃ katvā. Tenāha ‘‘heṭṭhākoṭṭhāsikānī’’tiādi. Kammunā hi vaṭṭena ca dukkhaṃ saṃyojentīti saṃyojanāni, orambhāgiyasaññitāni saṃyojanāni yassa appahīnāni, tasseva vaṭṭadukkhaṃ. Yassa pana tāni pahīnāni, tassa taṃ natthīti. Appahīnatāya anusetīti ariyamaggena asamucchinnatāya kāraṇalābhe sati uppajjati, appahīnabhāvena anuseti. Anusayamāno saṃyojanaṃ nāma hotīti anusayattaṃ pharitvā pavattamāno pāpadhammo yathāvuttenatthena saṃyojanaṃ nāma hoti. Etena yadi pana anusayato saṃyojanaṃ pavattaṃ, tathāpi ye te kāmarāgādayo ‘‘anusayā’’ti vuccanti, teyeva bandhanaṭṭhena saṃyojanānīti dasseti.
129.『此岸』指欲界，因能导向于此岸（欲界）中的流转，故称『顺此岸分』；又因以下层之道为其对治，而归属于下层部分，故亦称『顺此岸分』——此处将『咖』字转为『亚』字而成。故注疏云『属于下层部分』等。诸结，因以业与轮回而系缚苦，故名为『结』；凡顺此岸分之结尚未断除者，其轮回之苦依然存在；凡已断除彼结者，其苦则不复存在。【『因未断除故随眠』：】意谓因圣道尚未根断，一旦条件具足便生起，以未断除之状态而随眠。【『随眠者即名为结』：】以随眠性遍布而运作的恶法，依前述之义而名为结。此句表明：纵然结从随眠而生起运作，然而那些被称为『随眠』的欲贪等，正是以系缚之义而名为结。
Evaṃ santepīti yadeva orambhāgiyasaṃyojanaṃ bhagavatā pucchitaṃ, tadeva therenapi vissajjitaṃ, tathāpi ayaṃ laddhi sannissayā. Tattha dosāropanāti dassetuṃ ‘‘tassa vāde’’tiādi vuttaṃ. Samudācārakkhaṇeyevāti pavattikkhaṇe eva. Na hi sabbe vattamānā kilesā saṃyojanatthaṃ pharantīti adhippāyo. Tenāti tena kāraṇena, tathāladdhikattāti attho. Cintesi ‘‘dhammaṃ desessāmī’’ti yojanā. Attano dhammatāyevāti ajjhattāsayeneva. Visaṃvāditāti satthu cittassa anārādhanena vivecitā. Evamakāsi evaṃ dhammaṃ desāpesi.
『Evaṃ santepīti yadeva orambhāgiyasaṃyojanaṃ bhagavatā pucchitaṃ』者，佛世尊问此漏之现行缠结，即长老们亦证实此已断之见。尽管如此，此缠结因缘犹存。问其为发怒而附着之意，即言“依据其说”，此为现行时。非所有现行烦恼总生缠结，佛理教导谓应由此因故得果。思惟于“当说法”之意，唯由自心自性。谓此番所述为正义而无谬。是故佛广演此法。
§130
130.Sakkāyadiṭṭhipariyuṭṭhitenāti pariyuṭṭhānasamatthasakkāyadiṭṭhikena. Tathābhūtañca cittaṃ tāya diṭṭhiyā vigayhitaṃ ajjhotthaṭañca nāma hotīti āha ‘‘gahitena abhibhūtenā’’ti. Diṭṭhinissaraṇaṃ nāma dassanamaggo tena samucchinditabbato, so pana nibbānaṃ āgamma taṃ samucchindati, tasmā vuttaṃ ‘‘diṭṭhinissaraṇaṃ nibbāna’’nti. Avinoditā anīhaṭāti padadvayenapi samucchedavasena appahīnattaṃyeva vadati. Aññaṃ saṃyojanaṃ añño anusayoti vadanti, sahabhāvo nāma aññena hoti. Na hi tadeva tena sahāti vuccatīti tesaṃ adhippāyo. Aññenāti atthato aññena. Avatthāmattato yadipi avayavavinimutto samudāyo natthi, avayavo pana samudāyo na hotīti so samudāyato añño evāti sakkā vattunti yathāvuttassa parihārassa appāṭihīrakataṃ āsaṅkitvā pakkhantaraṃ āsallitaṃ ‘‘athāpi siyā’’tiādinā. Pakkhantarehi parihārā hontīti yathāvuttañāyenapi añño puriso athāpi siyā, ayaṃ panettha añño dosoti āha ‘‘yadi tadevā’’tiādi. Athāpi siyā tuyhaṃ yadi parivitakko īdiso yadi tadeva saṃyojanantiādi. Imamatthaṃ sandhāyāti paramatthato so eva kileso saṃyojanamanusayo ca, bandhanatthaappahīnatthānaṃ pana attheva bhedoti imamatthaṃ sandhāya.
130.所谓观身见等诸执见已被消除，即见解断除，如此心意不复执着，故云“由所摄受所统治”。所谓见解解脱即示现悟道之途；如来至涅槃亦断除此见。所谓未夷灭、不折断，指此潜缠“未彻底灭尽”之象。异者缠结与习气共存，因二者相关并存不同，但有关连。释此缠结有时可释，有时须以他种善法代之。若他人尚存此见，则谓“若尔”等语。又若彼汝较出离及念为伴侣，亦当如此观。此表达归结于：“色欲等潜缠及习气乃烦恼之根本缠结，为断除舍弃而诸缠结可成显。”
§132
132.Tacacchedo viya samāpatti kilesānaṃ samāpattivikkhambhanassa sāracchedassa anusayassa dūrabhāvato. Pheggucchedo viya vipassanā tassa āsannabhāvato. Evarūpā puggalāti abhāvitasaddhādibalatāya dubbalanāmakāyā puggalā, yesaṃ sakkāyanirodhāya…pe… nādhimuccati. Evaṃ daṭṭhabbāti yathā so dubbalako puriso, evaṃ daṭṭhabbo so puriso gaṅgāpāraṃ viya sakkāyapāraṃ gantuṃ asamatthattā. Vuttavipariyāyena sukkapakkhassa attho veditabbo.
132. 此在于断除烦恼之完成状态，好比切断的本质在于完成烦恼的完成与摧毁，断除余秽的难以涣散。正念观察则如同果断的见解，指向Vipassanā（内观）的近距离。如此的人，即因信心软弱称为弱劣之名身体的众生，其身不能解脱识身的束缚……等等。应见诸此，如同此人弱劣，理应见知此人如同无力渡过恒河彼岸，不能越过有身的彼岸。由此逆理，便知安乐之翼显现之意。
§133
133.Upadhivivekenāti iminā upadhivivekāti karaṇe nissakkananti dasseti, upadhivivekāti vā hetumhi nissakkavacanassa upadhivivekenāti hetumhi karaṇavacanena pañcakāmaguṇaviveko kathito. Kāmaguṇāpi hi upadhīyati ettha dukkhanti upadhīti vuccantīti. Thinamiddhapaccayā kāyavijambhitādibhedaṃ kāyālasiyaṃ. Tatthāti antosamāpattiyaṃ samāpattiabbhantare jātaṃ. Taṃ pana samāpattipariyāpannampi apariyāpannampīti tadubhayaṃ dassetuṃ ‘‘antosamāpattikkhaṇeyevā’’tiādi vuttaṃ. Rūpādayo dhammeti rūpavedanādike pañcakkhandhadhamme. Na niccatoti iminā niccapaṭikkhepato tesaṃ aniccatamāha. Tato eva udayavayantato vipariṇāmato tāvakālikato ca te aniccāti jotitaṃ hoti. Yañhi niccaṃ na hoti, taṃ udayabbayaparicchinnaṃ jarāya maraṇena cāti dvedhā vipariṇataṃ ittarakhaṇameva ca hoti. Na sukhatoti iminā sukhapaṭikkhepato tesaṃ dukkhatamāha, ato eva abhiṇhaṃ paṭipīḷanato dukkhavatthuto ca te dukkhāti jotitaṃ hoti. Udayabbayavantatāya hi te abhiṇhaṃ paṭipīḷanato nirantaradukkhatāya dukkhasseva ca adhiṭṭhānabhūtāti. Paccayayāpanīyatāya rogamūlatāya ca rogato. Dukkhatāsūlayogitāya kilesāsucipaggharaṇato uppādajarābhaṅgehi uddhumātapakkabhijjanato ca gaṇḍato. Pīḷājananato antotudanato dunnīharaṇato ca avaddhiāvahato aghavatthuto ca aserībhāvato ābādhapadaṭṭhānatāya ca ābādhato. Avasavattanato avidheyyatāya parato. Byādhijarāmaraṇehi palujjanīyatāya palokato. Sāmīnivāsīkārakavedakaadhiṭṭhāyakavirahato suññato. Attapaṭikkhepaṭṭhena anattato, rūpādidhammāpi na ettha attā hontīti anattā, evaṃ ayampi na attā hotīti anattā. Tena abyāpārato nirīhato tucchato anattāti dīpitaṃ hoti. Lakkhaṇattayameva avabodhatthaṃ ekādasahi padehi vibhajitvā gahitanti dassetuṃ ‘‘tatthā’’tiādi vuttaṃ.
133. “执著分别”者，以此为执著分别，谓建立于因缘者。于此，执著分别乃依因缘言，亦以五欲功德的分别为执著分别之因缘功德之说。欲功德亦受执著，故曰执著。昏沉睡眠依因身颤动等而生，内在出离定中生成。所谓“内离定”为出离定与入内离定之分。出离定乃有所显示及无所显示，二者皆须显现，称“内离定瞬间成”。所谓色等法者，即色、受等五蕴法。非永恒谓非恒常断灭之意。由此临时生灭故，非恒常得以明彰。所谓非常非常，指一切生起灭灭之间，均受老死覆断，有所谓双重变异，彼此相应也。非乐则谓非乐，乃苦也。因而实际被苦恼所困扰，故苦显现。彼临时生灭，故于被苦恼所困扰时，持续苦痛，然其坚定不移。依因缘相续，于病根缘起，因病苦痛、烦恼秽恶之覆盖，生灭老死断灭及所在处的病痛，烦恼治疗的伤害等皆是。痛苦之感、恶劣表现、过量摧残、延长之苦痛、恶性苦痛、严重性不真如等导致病苦状态，乃障碍之位。由习染、无明所致，缘于有病老死之凋谢者。乃一切蝼蚁暴露于风雨中，空虚减少。舍弃我执，色等法不为我，得称无我；由此无所执着，清净自由，无羁绊，无拘无累，无所住，称无我。此理清明，故称无我。且十二义词逐一剖识以明说明，此即“如是”等所言也。
Antosamāpattiyanti samāpattīnaṃ sahajātatāya samāpattīnaṃ abbhantare. Cittaṃ paṭisaṃharatīti tappaṭibaddhachandarāgādiupakkilesavikkhambhanena vipassanācittaṃ paṭisaṃharati. Tenāha ‘‘mocetī’’ti. Savanavasenāti ‘‘sabbasaṅkhārasamatho’’tiādinā savanavasena. Thutivasenāti tatheva thomanāvasena guṇato saṃkittanavasena. Pariyattivasenāti tassa dhammassa pariyāpuṇanavasena. Paññattivasenāti tadatthassa paññāpanavasena. Ārammaṇakaraṇavaseneva upasaṃharati maggacittaṃ. Etaṃ santantiādi pana avadhāraṇanivattitatthadassanaṃ. Yathā vipassanā ‘‘etaṃ santaṃ etaṃ paṇīta’’ntiādinā asaṅkhatāya dhātuyā cittaṃ upasaṃharati, evaṃ maggo nibbānaṃ sacchikiriyābhisamayavasena abhisamento tattha labbhamāne sabbe visese asammohato paṭivijānanto tattha cittaṃ upasaṃharati. Tenāha ‘‘iminā pana ākārenā’’tiādi. So tattha ṭhitoti so adandhavipassano yogī tattha tāya aniccādilakkhaṇattayārammaṇāya vipassanāya ṭhito. Sabbasoti tassa maggassa adhigamāya nibbattitasamathavipassanāsu. Asakkonto anāgāmī hotīti heṭṭhimamaggavahāsu eva samathavipassanāsu chandarāgaṃ pahāya aggamaggavahāsu tāsu nikantiṃ pariyādātuṃ asakkonto anāgāmitāyameva saṇṭhāti.
所谓“内离定”，谓诸离定之本性，指离定内在相续。心收摄者，谓止息诸欲求、爱染及其它污染滞碍而以内观慧摄心。由此谓“解脱”。“听闻力”者，谓以“诸俱灭等息”之力耳根之力。讥责力，谓以反对、毁谤等力量。评论力，谓以称赞、解释等力量。构成五种力量。由此欲功德亦受执著，彼谓执著。由疲倦昏沉而生身体抖动及其它现象，谓身体懒怠。此指内离定中产生。从离定开始时以及离定中产生者皆属此类，目的是显示二者，即“内离定转瞬即成”等。色等法谓色、受等五蕴法。非永恒指非断恒常，以相续的生灭显说。由此论生灭之暂时性及变化，因缘所生，故称非常。非乐谓非恒常味中愉快，而为苦。因不断被苦所迫害故，称苦。生灭变化不断，故称诸苦之持久而无怨灭也。依因缘生灭，乃病、老、死之根源。痛苦存在忍受不已，烦恼糟粕覆盖，生灭老死之破坏升起而难以忍受。痛苦之感、伤害、苦难，乃障碍之本，因显无我，无常及苦，由无明所覆，病苦老死之所致。舍弃我执，对色等法无我之见，及情绪烦恼断除，得清静、无执着，无怖畏、苦痛及空虚，即无我之境。此为照明解释。以十一词语细分并诠释，目的是显示“如是”等义理。
Samatikkantattāti samathavasena vipassanāvasena cāti sabbathāpi rūpassa atikkantattā. Tenāha ‘‘ayañhī’’tiādi. Anenāti yoginā. Taṃ atikkammāti idaṃ yo vā paṭhamaṃ pañcavokārabhavapariyāpanne dhamme sammadeva sammasitvā te vivajjetvā tato arūpasamāpattiṃ samāpajjitvā arūpadhamme sammasati, taṃ sandhāya vuttaṃ. Tenāha ‘‘idāni arūpaṃ sammasatī’’ti.
所谓“内离定”，谓于离定中之本性。心收摄者，即止息诸欲求、爱染等烦恼，并由慧观摄心。故得称“解脱”。“听闻力量”谓各种停止浊乱杂念之力量。诽谤力量谓以毁谤及污蔑之名气称之。辩释力量谓以称颂及传播之行为作力量。构成五种力量。由此意欲变迁而受执著，称之为执着。疲倦昏沉的依缘所生，故称身体惰怠。此者即离定本质中显现之相。凡此种种如内离定，皆当显现出离定转瞬成就的果证理义。由是说明诸色等法乃五蕴法，具无常变化、苦难、无我性质。此非永恒，是有生灭，故列举反之词“无常、苦、无我”以明白。此即“如是”等义。
Samathavasenagacchatoti samathappadhānaṃ pubbabhāgapaṭipadaṃ anuyuñjantassa. Cittekaggatā dhuraṃ hotīti tassa vipassanābhāvanāya tathā pubbe pavattattā vuṭṭhānagāminivipassanā samādhippadhānā hoti, maggepi cittekaggatā dhuraṃ hoti, samādhindriyaṃ pubbaṅgamaṃ balavaṃ hoti. So cetovimutto nāmāti so ariyo cetovimutto nāma hoti. Vipassanāvasena gacchatoti ‘‘samathavasena gacchato’’ti ettha vuttanayānusārena attho veditabbo. Ayañca puggalavibhāgo suttantanayena idhābhihito pariyāyo nāma, abhidhammanayena parato kīṭāgirisuttavaṇṇanāyaṃ dassayissāma. Ayaṃ sabhāvadhammoyevāti pubbabhāgapaṭipadā samathappadhānā ce samādhi dhuraṃ, vipassanāpadhānā ce paññā dhuranti ayaṃ dhammasabhāvoyeva, ettha kiñci na āsaṅkitabbaṃ.
由止定而生者，谓修止定法之前段修持及随行。心心合一谓此对于内观修习的内心统一，故禅定修持极为坚固。内观修习过程亦如先前发起者，是觉知之内心，于道中，心心合一坚固显著，禅定根基坚实。他名此为心解脱，即圣者之心解脱名号。依内观修持之作用，即与止定同修之受用。称呼“由止定行进”者。此为佛说所称，乃由显现的经义而明白。此对人分类及经文说法，此处为简要述说，后因阐述《金刚经注》又将之说明详尽。此乃实修中禅定先行，观慧为后，两者皆是法之本性，绝无懈怠。
Indriyaparopariyattaṃ indriyavemattatā. Tenāha ‘‘indriyanānattaṃ vadāmī’’ti. Indriyanānattatā kāraṇanti idaṃ dasseti – aniccādivasena vipassanābhiniveso viya samathavasena vipassanāvasena ca yaṃ pubbabhāgagamanaṃ, taṃ appamāṇaṃ taṃ vuṭṭhānagāminivipassanaṃ, yassa samādhi dhuraṃ pubbaṅgamaṃ balavaṃ hoti, so ariyo cetovimutti nāma hoti. Yassa paññā dhuraṃ pubbaṅgamaṃ balavaṃ hoti so ariyo paññāvimutto nāma hoti. Idāni tamatthaṃ buddhivisiṭṭhena nidassanena dassento ‘‘dve aggasāvakā’’tiādimāha, taṃ suviññeyyameva.
根趣他方，谓根性狭隘、迟钝。由此言“根的不足”者。根的不足之因谓由无常之变化，共行止观二行法而来，此二行法为起止之分、起连续、力大坚固。称之心解脱。智慧坚固亦名解脱。今以此殊胜证示二大圣弟子，即称“二大圣弟子”及其意涵，便知十分明了。
Mahāmālukyasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大马鲁迦经注》的隐义阐明完毕。
5. Bhaddālisuttavaṇṇanā五、《跋达利经注》
§134
134. Asiyatīti asanaṃ, bhuñjanaṃ bhojanaṃ, asanassa bhojanaṃ asanabhojanaṃ, āhāraparibhogo, ekasmiṃ kāle asanabhojanaṃ ekāsanabhojanaṃ. So pana kālo sabbabuddhānaṃ sabbapaccekabuddhānaṃ āciṇṇasamāciṇṇavasena pubbaṇho eva idhādhippetoti āha ‘‘ekasmiṃ purebhatte asanabhojana’’nti. Vippaṭisārakukkuccanti ‘‘ayuttaṃ vata mayā kataṃ, yo attano sarīrapakatiṃ ajānanto ekāsanabhojanaṃ bhuñji, yena me idaṃ sarīraṃ kisaṃ jātaṃ brahmacariyānuggaho nāhosī’’ti evaṃ vippaṭisārakukkuccaṃ bhaveyya. Etaṃ sandhāya satthā āha, na bhaddālimeva tādisaṃ kiriyaṃ anujānanto. Itarathāti yadi ekaṃyeva bhattaṃ dvidhā katvā tato ekassa bhāgassa bhuñjanaṃ ekadesabhuñjanaṃ adhippetaṃ. Ko sakkotīti ko evaṃ yāpetuṃ sakkoti. Atītajātiparicayopi nāma imesaṃ sattānaṃyeva anubandhatīti āha ‘‘atīte’’tiādi. Viravantassevāti anādare sāmivacanaṃ. Taṃ madditvāti ‘‘ayaṃ sikkhā sabbesampi buddhānaṃ sāsane āciṇṇaṃ, ayañca bhikkhu imaṃ sikkhatevā’’ti vatvā taṃ bhaddāliṃ tassa vā anussāhapavedanaṃ abhibhavitvā. Bhikkhācāragamanatthaṃ na vitakkamāḷakaṃ agamāsi, vihāracārikaṃ caranto tassa vasanaṭṭhānaṃ bhagavā gacchati.
134. 「Asiyatī」意为坐具，「asanaṃ」即坐处；「bhuñjanaṃ」为饮食之意，「bhojanaṃ」同饮食；「asanassa bhojanaṃ」合起来即「座食」，指在坐处进食；「āsanabhojanaṃ」即「坐食」；「āhāraparibhogo」指饮食相关之事物。片刻之间所作坐食称为「ekāsanabhojanaṃ」，即一坐一次之饮食。时令方面，所有佛及辟支佛均依晨时，或合依晨时而不合，均于晨时食用，故曰「ekasmiṃ purebhatte asanabhojana」即「一日清晨坐食一次」。关于此点，反覆斥责心（vippaṭisārakukkucca）有言：「我所修行之法皆成愚昧，竟无知自身体需养之理竟贪一坐饮食，如此养身岂能助益于戒行？」对这一反覆心，圣者为此说法，非正善者乃准许此行。若他解，谓分半份分别食用，即「ekadesabhuñjanaṃ」，划分食份后各自用餐。问谁可？即问谁能如此持行？又言，诸众生虽有过去之生死轮回之识，但因无常故未必常连，故称「atīte」等。谓退却无礼即「viravantassevā」，意为无敬惜之言。圣者以佛教法诸法皆依于此而说，这是比库修行之戒律，故以此善劝诫言无非正当事。佛住彼时，不遣生烦恼，行住坐卧自在住处。
§135
135. Dūsayanti garahanti etenāti doso, aparādho, so eva kucchitabhāvena dosako. Garahāya pavattiṭṭhānato okāso. Tenāha – ‘‘etaṃ okāsaṃ etaṃ aparādha’’nti. Dukkarataranti patikāravasena atisayena dukkaraṃ. Aparādho hi na khamāpentaṃ yathāpaccayaṃ vitthārito hutvā duppatikāro hoti. Tenāha ‘‘vassañhī’’tiādi.
135.【『过失』：】因能以此令人嫌恶、受人呵责，故名过失、罪愆；以其卑劣之性，亦名小过失。因是呵责生起之处，故名机缘。故注疏云：『此机缘、此罪愆』。【『更难弥补』：】就补救而言，难度尤甚。盖罪愆若不求对方原谅，便会随缘扩大蔓延，而难以补救。故注疏云『一年』等。
Alaggitvāti imampi nāma apanītaṃ akāsīti evaṃ avinetvā, taṃ taṃ tassa hitapaṭipattiṃ nivāraṇaṃ katvāti attho. Ñāyapaṭipattiṃ aticca eti pavattatīti accayo, aparādho, purisena madditvā pavattito aparādho atthato purisaṃ aticca abhibhavitvā pavatto nāma hoti. Tenāha ‘‘accayo maṃ, bhante, accagamā’’ti. Avasesapaccayānaṃ samāgame eti phalaṃ etasmā uppajjati pavattati cāti samayo, hetu yathā ‘‘samudāyo’’ti āha ‘‘ekaṃ kāraṇa’’nti. Yaṃ panettha bhaddālittherassa aparipūrakāritāya bhikkhuādīnaṃ jānanaṃ, tampi kāraṇaṃ katvā ‘‘ahaṃ kho, bhante, na ussahāmī’’tiādinā vattabbanti dasseti.
【『未加以指正』：】意谓未能说『此人竟做出如此不当之事』而加以教导，反将对其有益的正当行持加以阻碍。『逾越』者，谓逾越、超出正轨而运作，即罪愆；人所踩踏而生的罪愆，在义理上，乃是逾越、压倒此人而运作。故注疏云：『大德，罪愆逾越了我』。【『时机』：】诸余缘和合时，果从此生起、运作，故名时机，犹如『集起』之义，故云『一种原因』。至于此处跋达离长老因未圆满履行职责，而致诸比库等知悉一事，亦应以此为由，依『大德，我实无力』等语而陈述——注疏如此显示。
§136
136.Ekacittakkhaṇikāti paṭhamamaggacittakkhaṇena ekacittakkhaṇikā. Evaṃ āṇāpetuṃ na yuttanti saṅkamatthāya āṇāpetuṃ na yuttaṃ payojanābhāvato. Anāciṇṇañcetaṃ buddhānaṃ, yadidaṃ padasā akkamanaṃ. Tathā hi –
136.【『同一心刹那者』：】以初道心刹那为同一心刹那。【『如此命令并不适宜』：】为了迁移而如此命令，因无此必要，故不适宜。且此举——以步行踩踏——亦非诸佛之惯常所行。如是——
‘‘Akkamitvāna maṃ buddho, saha sissehi gacchatu;
「以此言：‘佛陀起行，与弟子共行’，即是表示对佛陀谦敬，愿随其行。
Mā naṃ kalalaṃ akkamittha, hitāya me bhavissatī’’ti. (bu. vaṃ. 2.53);
但又言：‘勿以此事烦苛于我，我所行将为我利益’，此乃佛陀之谦恭自护语。」（出自佛音《梵网菩萨论》第二卷第五十三页）
Sumedhapaṇḍitena paccāsīsitaṃ na kataṃ. Yathāha –
由苏美达博学者所反对的事情未成就。比如说——
‘‘Dīpaṅkaro lokavidū, āhutīnaṃ paṭiggaho;
“彼迪潘卡罗，世间通达者，接受供养；
Ussīsake maṃ ṭhatvāna, idaṃ vacanamabravī’’ti. (bu. vaṃ. 2.60);
如在冬日阳光下挺立，宣说此言。”（《不退转论》第二卷第六十节）
Bhagavatā āṇatte sati tesampi evaṃ kātuṃ na yuttanti etthāpi eseva nayo. Etesaṃ paṭibāhituṃ yuttanti idaṃ aṭṭhānaparikappanavaseneva vuttaṃ. Na hi buddhānaṃ kātuṃ āraddhaṃ nāma kiccaṃ kehici paṭibāhituṃ yuttaṃ nāma atthi paṭibāhituṃyeva akaraṇato. Sammattaniyāmassa anokkantattā vuttaṃ ‘‘bāhirako’’ti.
因世尊已断除烦恼，亦不当为他们而为之，然此处同样方法。为反对此等者，于八处修习观察法中曾有论述。实则，诸佛之所起始者，无有应当拒绝之事；非因起心不善，而应舍弃。于正当规则，称之为“外面”的含义。
§137
137.Na kammaṭṭhānaṃ allīyatīti cittaṃ kammaṭṭhānaṃ na otarati.
137.无所谓眷属戒法，心不离修行境界。
§140
140.Punappunaṃ kārentīti daṇḍakammapaṇāmanādikāraṇaṃ punappunaṃ kārenti. Sammāvattamhi na vattatīti tassā tassā āpattiyā vuṭṭhānatthaṃ bhagavatā paññattasammāvattamhi na vattati. Anulomavatte na vattatīti yena yena vattena saṅgho anulomiko hoti, tasmiṃ tasmiṃ anulomavatte na vattati vilomameva gaṇhāti, paṭilomena hoti. Nitthāraṇakavattamhīti yena vattena saṅgho anulomiko hoti, sāpattikabhāvato nitthiṇṇo hoti, tamhi nitthāraṇavattasmiṃ na vattati. Tenāha ‘‘āpattī’’tiādi. Dubbacakaraṇeti dubbacassa bhikkhuno karaṇe.
140.不断作是因于惩戒及敬礼。于正当戒律则不适用。依修行轨则后行不适用。所谓依修行轨为团体和合之时，任何时刻该轨无常，反其理而行，称为违犯不合规范。所谓“消亡轨”是指团体和合之戒律已彻底断绝时，则该轨无适用。此故言“违犯”等。所谓作恶则为邪行比库之行为。
§144
144.Yāpetīti vattati, sāsane tiṭṭhatīti attho. Abhiññāpattāti ‘‘asuko asuko ca thero sīlavā kalyāṇadhammo bahussuto’’tiādinā abhiññātabhāvaṃ pattā adhigataabhiññātā.
144.“维持、实行”者，义为“住于教法中”。“证得”者，谓以『贤者、长老、具德者、道德胜善、善法多闻』等称谓，得证之义而成就，以至于获得已证智果。
§145
145.Sattesu hāyamānesūti kilesabahulatāya paṭipajjanakasattesu parihāyantesu paṭipathesu jāyamānesu. Antaradhāyati nāma tadādhāratāya. Diṭṭhadhammikā parūpavādādayo. Samparāyikā apāyadukkhavisesā. Āsavanti tena tena paccayena pavattantīti āsavā. Nesanti parūpavādādiāsavānaṃ. Teti vītikkamadhammā.
145.“在七法中消除”者，即于烦恼极盛的七法中，依修行方法而消除者；“于行中消失”者，谓于修行之路上消灭；“生起”者，彼时因坚定而产生；“中断”谓此时之障碍消除。所言有见解的外道谬论，既属邪见，故其果及苦皆恶劣。不净烦恼成为种种因缘而生，谓之烦恼。而不属于外道谬论烦恼者，即是斥除之法。此谓破除法。
Akālaṃ dassetvāti sikkhāpadapaññattiyā akālaṃ dassetvā. Uppattinti āsavaṭṭhāniyānaṃ dhammānamuppattiṃ. Sikkhāpadapaññattiyā kālaṃ, tāvasenāsanāni pahonti, tena āvāsamacchariyādihetunā sāsane ekacce āsavaṭṭhāniyā dhammā na uppajjanti. Iminā nayenāti iminā pana hetunā padasodhammasikkhāpadānaṃ saṅgaho daṭṭhabbo.
“不及时显现”者，依戒敕规定，不按时显现。所谓起者，是烦恼根源法之生起。戒律敕令中“时”者，谓除去某时段，故因避忌、违犯等原因，在某些教法中烦恼根源法不生起。以此原则，知戒律敕法及词义之整体规约。
Yasanti kittisaddaṃ parivārañca. Sāgatattherassa nāgadamanakittiyasādivasena surāpānasaṅkhāto āsavaṭṭhāniyo dhammo uppajji.
常有声誉者及其族属。如萨咖长老（Sāgata Thera）以其如天人类似的威仪与声名而著称，故生起五根烦恼根源法。
Rasena rasaṃ saṃsandetvāti upādinnakaphassarasena anupādinnakaphassarasaṃ saṃsandetvā.
“以味苦味相互混合”者，意指染着有痰，未染痰者味苦二者相混合。
§146
146. Na kho, bhaddāli, eseva hetu, atha kho aññampi atthīti dassento bhagavā ‘‘apicā’’tiādimāha. Tena dhammassa sakkaccasavane theraṃ niyojeti.
146.“不然，善男子，此缘不只是如此，且有他缘。”世尊示意“亦有他缘”等语。于是为听法正当时，制订长老教法。
§147
147.Visevanācāranti adantakiriyaṃ. Parinibbāyatīti vūpasammati. Tattha adantakiriyaṃ pahāya danto hoti. Yugassāti rathadhurassa.
『恶行者』称为『不驯的行为』。『涅槃』被称为熄灭。于此，放弃不驯的行为则称为驯服。『Yugasāti』意指驾驭战车的缰绳。
Anukkameti anurūpaparigame. Tadavatthānurūpaṃ pādānaṃ ukkhipane nikkhipane ca. Tenāha ‘‘cattāro pāde’’tiādi. Rajjubandhanavidhānenāti pādato bhūmiyā mocanavidhānena. Evaṃ karaṇatthanti yathā asse nisinnasseva bhūmiṃ gahetuṃ sakkā, evaṃ cattāro pāde tathā katvā attano niccalabhāvakaraṇatthaṃ. Maṇḍaleti maṇḍaladhāvikāyaṃ. Pathavīkamaneti pathaviṃ phuṭṭhamattena gamane. Tenāha ‘‘aggaggakhurehī’’ti. Okkantakaraṇasminti okkantetvā parasenāsammaddana okkantakaraṇe. Ekasmiṃ ṭhāneti catūsu pādesu yattha katthaci ekasmiṃ ṭhāne gamanaṃ codentīti attho, so panettha sīghataro adhippeto. Davatteti mariyādākopanehi nānappayojane, parasenāya pavattamahānādapaharaṇehi attho. Tenāha ‘‘yuddhakālasmi’’ntiādi.
『Anukkameti』意为依从、顺应。此指依据所论事物的性质，有脚的抬起与放下。由此称作『四脚』等。『Rajjubandhanavidhānena』指用脚脱离地面之法。如此行使之意，如同驴子坐着时亦能用脚触地，『四脚』也是如此作，成就自己安定不动的状态。『Maṇḍaleti』意为圆形或成环。『Pathavīkamaneti』意指仅以脚触地的行走方式。由此称『aggalaggakhurehī』。『Okkantakaraṇasminti』解释为『踏出』，指用脚踏出以及与他脚擦触的踏步动作。『Ekasmiṃ ṭhāneti』指四脚中某一脚位置，促使行走之意，意指那里速度较快且居主导地位。『Davatteti』指以威仪怒气及多种用途表示的忿怒状态，以及以他脚施加强力的趋势。此称为『战斗期』等。
Raññā jānitabbaguṇeti yathā rājā assassa guṇe jānāti, evaṃ tena jānitabbaguṇakāraṇaṃ kāreti. Assarājavaṃseti dussahaṃ dukkhaṃ patvāpi yathā ayaṃ rājavaṃsānurūpakiriyaṃ na jahissati, evaṃ sikkhāpane. Sikkhāpanameva hi sandhāya sabbattha ‘‘kāraṇaṃ kāretī’’ti vuttaṃ tassa karaṇakārāpanapariyāyattā.
『Raññā jānitabbaguṇeti』譬如国王会识别驴的优劣，故知当鉴别出该识别的优劣之因。『Assarājavaṃseti』是指即便承受极度痛苦仍不停歇，此乃淳朴王族依照此法的表现，不被废弃，应受教导。教导因为法则普遍，有教有律才能实行，故称『造因』，即因果相续作用。
Yathāuttamajavo hotīti javadassanaṭṭhāne yathā hayo uttamajavaṃ na hāpesi, evaṃ sikkhāpeti. Uttamahayabhāve, yathā uttamahayo hotīti kammakaraṇakāle attano uttamasabhāvaṃ aniguhitvā avajjetvā yathā atthasiddhi hoti, evaṃ paramajavena sikkhāpeti. Yathā kiriyā vinā dabbampi vinā kiriyaṃ na bhavati, evaṃ daṭṭhabbanti dassetuṃ ‘‘tattha pakatiyā’’tiādi vuttaṃ.
譬如优良的速度，在观察跑步时，优异快速的马不会停止，如此加以训练。至于跑马的本性，在竞赛时不遮掩其优异特质而扬弃即称成功，如此有更高速度的训练。譬如行动若无工具不能施为，亦如若无动作即无结果，因而须展示證明，有谓『在此处有间断』等说。
Tatrāti tasmiṃ pakatiyā uttamahayasseva uttamahayakāraṇārahattā uttamajavapaṭipajjane. Māsakhādakaghoṭakānanti māsaṃ khāditvā yathā tathā viguṇakhaluṅgakānaṃ. Valañjakadaṇḍanti raññā gahetabbasuvaṇṇadaṇḍaṃ. Dhātupatthaddhoti attanāva samuppāditadhātuyā upatthambhito hutvā.
由中间，意指处于中心间断，即优良快跑时的间断。譬如吃完一个月般，恶劣虫蚤如实无情。『Valañjakadaṇḍa』意为国王所持之金棍。『Dhātupatthaddhoti』为以自我所生之因素稳固守护。
Uttame sākhalyeti paramasakhilabhāve sakhilavācāya eva dametabbatāya. Tenāha ‘‘muduvācāya hī’’tiādi.
『Uttame sākhalyeti』指极端不节制的状态，须以节制之言语加以驯服。由此谓『以柔和语调』等等。
Arahattaphalasammādiṭṭhiyāti phalasamāpattikāle pavattasammāñāṇaṃ. Sammāñāṇaṃ pubbe vuttasammādiṭṭhiyevāti pana idaṃ phalasammādiṭṭhibhāvasāmaññena vuttaṃ. Keci pana ‘‘paccavekkhaṇañāṇa’’nti vadanti, taṃ na yujjati ‘‘asekkhenā’’ti visesitattā. Tampi asekkhañāṇanti ce? Evampi nippariyāya sekkhaggahaṇe pariyāyasekkhaggahaṇaṃ na yuttameva, kiccabhedena vā vuttanti daṭṭhabbaṃ. Ekā eva hi sā paññā nibbānassa paccakkhakiriyāya sammādassanakiccaṃ upādāya ‘‘sammādiṭṭhī’’ti vuttā, sammājānanakiccaṃ upādāya ‘‘sammāñāṇa’’nti. Aññātāvindriyavasena vā sammādiṭṭhi, paññindriyavasena sammāñāṇanti evamettha attho daṭṭhabbo. Maggaphalāvahāya desanāya saṅkhepatova āgatattā vuttaṃ ‘‘ugghaṭitaññupuggalassa vasenā’’ti.
阿拉汉果的正见者，于果报成就之时，现起正知。正知者，前已说即为正见，但此果的正见之性，通说而已。又有人称此为“回观智”，此说不适合，因为“无缺”为特别文义。是否也称此为无缺智？同样地，在离开或完成修习阶段，不适合称为完成阶段的完成；依职责分类而言，亦应分别对治。此智慧唯有一门，为涅槃之现前显现的具足见解行为，依执持谓之正见，依获得谓之正知。以此两种根门说正见、说正知，理应明了。为教导能令道果发生，常简略称为“开启了慧解之人”。
Bhaddālisuttavaṇṇanāya līnatthappakāsanā samattā. · 《跋达利经注》的隐义阐明完毕。
6. Laṭukikopamasuttavaṇṇanā六、《鹌鹑喻经注》
§148
148.Mahāudāyittheroti kāḷudāyilāḷudāyittherehi añño mahādehatāya mahāudāyīti sāsane paññāto thero. Apahari apaharati apaharissatīti apahattā. Tekāliko hi ayaṃ saddo. Upahattāti etthāpi eseva nayo. Apahārakoti apanetā. Upahārakoti upanetā.
148.名为大优陀长老者，在称为黑夜优陀、懒惰优陀的长老中，以其广大身躯被称为大优陀。‘拔’即拔取，‘拔去者’。此词为三时同形词。‘让徒弟’亦依此理。拔取者即领取者。让徒弟者即给予者。
§149
149.Yanti bhummatthe paccattavacanaṃ, tena ca anantaraniddiṭṭhasamayo paccāmaṭṭhoti āha ‘‘yasmiṃ samaye’’ti. Na bhagavantaṃ paṭiccāti na bhagavantaṃ ārammaṇaṃ katvā.
149.“于地面上独自说话”，随后又指明“当时”，谓“当此时”，非指世尊、亦非以世尊为缘起而说。
Kammanipphannatthanti attanā āyāciyamānakammasiddhiatthaṃ. Bhavatīti bhū, na bhūti abhū, bhayavasena pana sā itthī ‘‘abhu’’nti āha. Ātu mātūti ettha yathā –
“业已成就之意”是指自己请求以圆满业果为目的。是者谓‘存在’，非无存在者，乃因恐惧故此女称‘非存在’。此处‘阿徒母图’如语曰：
‘‘Aṅgā aṅgā sambhavasi, hadayā adhijāyase;
“肢体各自生起，心中相续生。”
Attā eva putta nāmāsi, sa jīva saradosata’’nti. –
“我本自子名，彼以生命为种。”
Ādīsu putto ‘‘attā’’ti vuccati kulavasena santāne pavattanato. Evaṃ pitāpi ‘‘puttassa attā’’ti vuccati. Yasmā ‘‘bhikkhussa attā mātā’’ti vatthukāmā bhayavasena ‘‘ātu mātū’’ti āha. Tenāha ‘‘ātūti pitā’’tiādi.
在诸师中，儿子被称为“自我”，此义乃指家族支系的延续。因此父亲也称其儿子为“儿子的自我”。因所谓“比库有母亲之自我”而出于爱惜及恐惧之故，故称其母亲为“比库的母亲”。由此引申出“母亲即父亲”等称谓。
§150
150.Evamevanti idaṃ garahatthajotananipātapadanti vuttaṃ ‘‘garahanto āhā’’ti. Tathā hi naṃ vācakasaddeneva dassento ‘‘idhekacce moghapurisā’’ti āha. Āhaṃsūti tesaṃ tathā vacanassa avicchedena pavattidīpananti āha ‘‘vadantī’’ti. Kiṃ panimassa appamattakassāti pahātabbavatthuṃ avamaññamānehi vuttaṃ. Tenāha ‘‘kiṃ panā’’ti. Hetumhi jotetabbe cetaṃ sāmivacanaṃ yathā ‘‘anussavassa hetu, ajjhenassa hetū’’ti. Tenāha ‘‘appamattakassa hetū’’ti. Nanu apassantena viya asuṇantena viya bhavitabbanti? Satthārā nāma appamattakesu dosesu apassantena viya ca asuṇantena viya ca bhavitabbanti tesaṃ adhippāyena vivaraṇaṃ. Tesu cāti sikkhākāmesu ca. Appaccayaṃ upaṭṭhāpentīti ānetvā sambandhitabbanti dasseti. Tesanti ye ‘‘moghapurisā’’ti vuttā puggalā, tesaṃ. Gale baddhaṃ mahākaṭṭhanti gale olambetvā baddhaṃ rukkhadaṇḍamāha. Pūtilatāyāti galociyā. Pārājikavatthu viya duppajahaṃ hotīti chandakappahānavasena taṃ pajahituṃ na sakkoti.
关于奴役耕牛所用的连词短语，据说有“奴役者称呼”（garahanto āhā）之说。实际上，仅凭词根音节并不能表现诽谤愚人之意，于是便以“他们如此言说”来说明此语的传续根源。对于“不小心者”等应当摈弃之事，亦有相应的问答：“什么是不小心者？”因缘应明之，有谚语如“修习缘起，禅定缘起”等，故此处说“不小心者之因”。难道应当对那些不见、不闻者采取态度吗？释尊因不见或不闻诸过失而起说法，即是为指出其根故，以便于在教育欲望中相应对治。此等即是戒律修习的范围。意在带来依止，表明必须带领修止相应者。而所谓“愚人”即指那些堕于负面之人。此等随身带有沉重枷锁，如同背负大木棒者。因愚顽如腐烂肿胀之颈，因此说“狭窄之喉”。此状类似巴拉基咖犯戒条例中难以根治之例，虽欲断除嗜欲之心，实难轻易做到。
§151
151.Anussukkāti tassa pahātabbassa pahāne ussukkarahitā. Apaccāsīsanapakkheti tāya paradattavuttitāya kassaci paccayassa kutoci apaccāsīsakapakkhe ṭhitā hutvā suppajahaṃ hoti, na tassa pahāne bhāriyaṃ atthi.
“不执着”意指应当摈弃的执着已无渴求。所谓“自利利他之境界”即是此处所言。此处曾言，若依某因缘对他人赋予给与之物而作相应庄严，则其施舍为圆满，而不会成为累赘。
§152
152.Daliddo duggato. Assakoti asāpateyyo. Gehayaṭṭhiyoti gehachadanassa ādhārā, tā ujukaṃ tiriyaṃ ṭhapetabbadaṇḍā. Samantato bhittipādesu ṭhapetabbadaṇḍā maṇḍalā. Kākātidāyinti ito cito kākehi atipātavasena uḍḍetabbaṃ. Tenāha ‘‘yattha kiñcidevā’’tiādi. Sūrakākāti kākānaṃ uḍḍepanākāramāha. Naparamarūpanti hīnarūpaṃ. Vilīvamañcakoti tālavettakādīhi vītamañcako. Sā panassa santānānaṃ chinnabhinnatāya oluggaviluggatā, tathā sati sā visamarūpā hotīti āha ‘‘oṇatā’’tiādi. So puggalo lūkhabhojī hotīti āha ‘‘dhaññaṃ nāma kudrūsako’’ti. Samakālaṃ vapitabbatāya samavāpakaṃ, yathāutu vapitabbabījaṃ. Jāyikāti kucchitā bhariyā, sabbattha garahāyaṃ ka-saddo. So vatāhaṃ pabbajeyyanti sohaṃ kesamassuṃ ohāretvā pabbajeyyaṃ, yohaṃ puriso nāma assaṃ vatāti pabbajjāvasena attano purisaṃ bodheyya. Taṃsabhāve ṭhitassa bodhā na tu dukkarā, sā khaṭopikā. Sā kumbhī. Meṇḍakaseṭṭhino aḍḍhateḷasāni koṭṭhāgārasatāni viya.
“破裂”者，谓房屋倒坏；“驴”谓不可依赖之物。所谓“家柱”即指支撑屋顶的横梁，应当横安直立，柱根四出稳固。至于乌鸦等，因其多为搏斗，故须加以驱逐。所言“凡有一点”诸字，乃细说如前。所谓烈火乌鸦，比喻挑拨者。低劣之象征为下贱姿态。称“冲突之场”者，比喻象雄的破裂，代表家的断裂或不和谐。由此而形成混乱不正之举，故云“粗糙、恶劣”之喻。此人属庸俗享乐者，故谓为“恶劣者”，当必须及时防止，如同时机成熟时应即浇灭火种。所谓“生育”者，指有怀孕妻子，其呼声遍及四方，如此呼声是“谁的？”之询问。此人言：“我请愿出家！”诚如出家意愿，舍弃头发衣钵，以此出家，方得真正认识自我为男人。鉴于其本质，觉悟并非难事，其意犹如磨砺锋刃之压坯器。此物如瓦罐。知名商贾麦鞋里都建有数十仓库。
§153
153.Suvaṇṇanikkhasatānanti anekesaṃ suvaṇṇanikkhasatānaṃ. Cayoti santānehi nicayo avīci niccappabandhanicayo. Tenāha ‘‘santānato katasannicayo’’ti.
“数百金块”者，谓诸多金条之合集。所谓“积累”意为家族的世代相承，是不灭的永久结合。故云“由家族之积累”。
§154
154. Heṭṭhā kiñcāpi appajahanakā paṭhamaṃ dassitā, pajahanakā padhānā, tesañca vasenettha puggalacatukkaṃ dassitaṃ. Te tañceva pajahantīti pajahanakā paṭhamaṃ gahitā. Rāsivasenāti ‘‘idhudāyi ekacco puggalo’’tiādinā catukke āgatavibhāgaṃ anāmasitvā ‘‘te te’’ti pacuravasena vuttaṃ. Tenāha ‘‘na pāṭiyekkaṃ vibhattā’’ti. Avibhāgena gahitavatthūsu vibhāgato gahaṇaṃ lokasiddhametanti dassetuṃ ‘‘yathā nāmā’’tiādi vuttaṃ. Pajahanakapuggalāti ‘‘te tañceva pajahantī’’ti evaṃ pajahanakapuggalā eva.
下文中，已有所说此类非正行的断除者，此处首次明确为“断除者”，且用四种人物类型来加以区分。这些断除者已通过个别的身份区分开，故云“不一而论”。选择了那些没有区别的例子，用以显现社会通行的分辨。所谓断除者，即是这些确实弃绝不良习气之人。
Upadhianudhāvanakāti upadhīsu anuanudhāvanakā upadhiyo ārabbha pavattanakā. Vitakkāyevāti kāmasaṅkappādivitakkāyeva. Indriyanānattatāti vimuttiparipācakānaṃ indriyānaṃ paropariyattaṃ. Tassa hi vaseneva te cattāro puggalā jātā. Aggamaggatthāya vipassanaṃ ussukkāpetvā yāva na taṃ maggena samugghātenti, tāva nappajahanti nāma. Iti heṭṭhimā tayopi ariyā appahīnassa kilesassa vasena ‘‘nappajahantī’’ti vuttā, pageva puthujjanā. Vuttanayena pana vipassanaṃ maggena ghaṭentā te cattāro janā aggamaggakkhaṇe pajahanti nāma. Te eva tattha sīghakārino khippaṃ pajahanti nāma, tenāha ‘‘tatthā’’tiādi.
『执著追逐』者，谓诸执着上连续追随之执着，谓执着由此而起而流转。『心念』者，即欲念等心念之统称。『根与所缘相对』者，谓净趣觉悟所成熟之根相彼此相应相顺。此中确实如是，有四种人。为首尾目的，修观照者勤精进至未被此道破坏之前，彼不放弃此法。由此最劣者亦谓精进除污垢未断，唯有凡夫云不放弃。反观修习观照之人，则于首尾道际破除此法中所有四种人，彼等速行弃离，故曰『彼处』等言。
Saṃvegaṃ katvā aggiṃ akkantapuriso viya. Maggenāti anukkamāgatena aggamaggena. Mahāhatthipadopameti mahāhatthipadopamasutte (ma. ni. 1.300 ādayo). Tattha hi ‘‘tassa dhātārammaṇameva cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccatī’’ti (ma. ni. 1.302) ettha atitikkhanātitikkha-nātimandaatimanda-puggalavasena aṭṭhakathāyaṃ (ma. ni. aṭṭha. 2.302) tayo vārā uddhaṭā, tattha majjhimavaseneva pañho kathito. Indriyabhāvaneti indriyabhāvanāsutte, tatthāpi majjhimanayeneva pañho kathito. Tenāha ‘‘imesū’’tiādi.
修习紧迫如勇士冲锋陷阵，『道』者为继起行进的正道。云『大象步教法』，此起于《大象步经》；文中云『彼处，唯有心念如国土之主，或喜或乐或安住或超脱』（《大象步经》）。此于无厌世间人内三有波动忧郁之人中，注疏云：其中心理问答尚为中等。又云『根之修持』于《根修持经》，处诸问答亦属中等，故以『今者等』如是起首。
Tanti ‘‘upadhī’’ti vuttaṃ khandhapañcakaṃ. Dukkhassa mūlanti sabbassapi vaṭṭadukkhassa kāraṇaṃ. Niggahaṇoti nirupādāno. Tenāha ‘‘nittaṇho’’ti.
『束缚』谓五蕴之合，是苦之根源，是一切轮回苦因。『捆缚』谓解除束缚。故称『断绝』。
§155
155.Ye pajahantīti ‘‘te tañceva pajahantī’’ti evaṃ vuttapuggalā. Te ime nāma ettake kilese pajahantīti ye te puthujjanā lābhino ca pañca kāmaguṇe ettake taṃtaṃjhānādivatthuke ca taṃtaṃmaggavajjhatāya paricchinnattā ettake kilese pajahanti. Ye nappajahantīti ettha vuttanayānusārena attho veditabbo. Asucisukhaṃ kāyāsucisannissitattā. Anariyehīti aparisuddhehi. Paṭilābhato bhāyitabbaṃ kilesadukkhagatikattā. Vipākato bhāyitabbaṃ apāyadukkhagatikattā. Gaṇatopi kilesatopi vivittasukhanti gaṇasaṅgaṇikato ca kilesasaṅgaṇikato ca vivittasukhaṃ. Rāgādivūpasamatthāyāti rāgādivūpasamāvahaṃ sukhaṃ. Na bhāyitabbaṃ sampati āyatiñca ekantahitabhāvato.
155. 云『彼弃离者』谓彼等即是弃离者。此等者，谓彼等于诸烦恼弃离者。凡夫于五欲乐及内心烦恼如诸痴等俱断灭之道，皆为断绝。谓彼等诸烦恼断尽。语辞之意，应解为：凡夫因身心不洁及苦乐相因而未净。谓非圣者者，身心不净。应避免者因有所得而忧虑烦恼苦路现前，因因果报，惧怕苦果。众生及烦恼皆令远离之乐，即烦恼远离之乐。『爱等灭绝』者指于爱欲等烦恼之断灭而得之乐。非当惧怖、无始无终独获利益之意。
§156
156.Iñjitasminti paccatte bhummavacananti āha ‘‘iñjana’’ntiādi. Iñjati tenāti iñjitaṃ, tassa tassa jhānassa khobhakaraṃ oḷārikaṃ jhānaṅgaṃ. Catutthajjhānaṃ aniñjanaṃ sannisinnābhāvato. Tathā hi vuttaṃ ‘‘ṭhite āneñjappatte’’ti (dī. ni. 1.244-245; ma. ni. 1.384-386; pārā. 12-13).
156. 云『根』者，五蕴也。『今住根』意，谓各禅位根本而生之蓬松软绵禅相也。第四禅因无布施而无蓬松软绵相。故云如是文『止住时不蓬松』如《中尼》云（法集尼）（大念处集）所述。
Alaṃ-saddo yuttatthopi hoti – ‘‘alameva nibbindituṃ, alaṃ vimuccitu’’ntiādīsu (dī. ni. 2.272; saṃ. ni. 2.124, 128, 134, 143), tasmā analaṃ anusaṅgaṃ kātuṃ ayuttanti attho. Tenāha ‘‘akattabbaālayanti vadāmī’’ti. Sanniṭṭhānanti sammāpaṭipattiyaṃ alaṃ ettāvatāti ussāhapaṭippassambhanavasena sanniṭṭhānaṃ na kātabbanti yojanā. Uddhambhāgiyasaññitaṃ aṇuṃ vā orambhāgiyasaññitaṃ thūlaṃ vā, rūparāgoti evarūpaṃ aṇuṃ vā kāmāsavo paṭighanti evarūpaṃ thūlaṃ vā, mudunā pavattiākāravisesena appasāvajjaṃ, kammabandhanaṭṭhena vā appasāvajjaṃ, tabbipariyāyato mahāsāvajjaṃ veditabbaṃ. Nātitikkhapaññassa vasena desanāya pavattattā ‘‘neyyapuggalassa vasenā’’ti vuttaṃ. Sabbaso hi pariyādinnanikantikassa ariyapuggalassa vasena saññāvedayitanirodhassa āgatattā ‘‘arahattanikūṭeneva niṭṭhāpitā’’ti vuttaṃ. Yaṃ panettha atthato na vibhattaṃ, taṃ suviññeyyameva.
『懈怠声』与言意本有其正当用，如『懈怠者令厌倦，懈怠者令解脱』等句（长部尼 2.272；相应部尼多处），故意指不能起懈怠之行为。由此谓曰『不应懈怠』。『现前』者为正确修证。『懈怠』等不应以犹如筹码之计较，乃修行平衡用心。上升部份视为细微，下行部份视为粗大，色欲如同细微之离垢恶性，色欲对恶业束缚亦如同粗大。应知彼者为大恶业且自我限制。此不足超越智慧之人所应讲解，故文云『不应超越者』。盖对此最尊圣者，依其所达止灭感知，谓如阿拉汉构成之处断灭也。此中无误义，应当明了。
Laṭukikopamasuttavaṇṇanāya līnatthappakāsanā samattā. · 《拉都基果巴玛经》注释之隐义阐明已竟。
7. Cātumasuttavaṇṇanā7. 《差都玛经》注释
§157
157.Yathāupanissayenāti yo yo upanissayo yathāupanissayo, tena yathāupanissayena sammāpayogena. Patiṭṭhahissanti sāsane patiṭṭhaṃ paṭilabhissanti. Vasanaṭṭhānānīti vassaggādivasena vasanaṭṭhānāni. Saṇṭhāpayamānāti suvibhattabhāvena ṭhapentā.
157.“缘起如是”者，谓诸缘起皆依其所应依之缘起，依此缘起而相互调伏正确。凡由此缘起者，定当建立于教法，得成教法所立之境界。所谓依止之处，乃如雨季及诸时节所依止之所。所谓建立，谓因圆满和睦而设立安稳。
Avinibbhogasaddanti vinibhuñjitvā gahetuṃ asakkuṇeyyasaddaṃ. Vacīghosopi hi bahūhi ekaccaṃ pavattito ṭhānato ca dūrataro kevalaṃ mahānigghoso eva hutvā sotapathamāgacchati. Macchavilopeti macche vilumpitvā viya gahaṇe, macchānaṃ vā nayane.
所谓非生活之声，谓享用已毕，不能再生取之声。言语之声虽多亦有独从一方或较远地起者，唯有大声嚣噪甚响犹如巨震，传至初果亦如是。所谓鱼跃出水者，如鱼跳出水中，显现于众目。
§158
158.Vavassaggattheti nicchayatthe, idaṃ tāva amhehi vuccamānavacanaṃ ekantasotabbaṃ, pacchā tumhehi kātabbaṃ karothāti adhippāyo. Vacanaparihāroti tehi sakyarājūhi vuttavacanassa parihāro. Lesakappanti kappiyalesaṃ. Dhuravahāti dhuravāhino, dhorayhāti attho. Pādamūlanti upacāraṃ vadati. Vigacchissatīti hāyissati. Paṭippharitoti na bhagavato sammukhāva, sakyarājūnaṃ puratopi vippharitova hoti.
158.「雨季时」者，表示确定之时节，此为我们现今所应说之词，未来当由汝等依此实行，乃后之监督。所谓话语修正，即应以斯迦罗王诸所教导的话为纠正。所谓杂染，有杂染之和合。所谓持重者，谓持重之意。所谓足根，指近行。所谓离去者，即弃舍。所谓转移，非指世尊于现前，而谓世尊似于斯迦王之前亦有所转异。
§159
159.Abhinandatūti abhimukho hutvā pamodatu. Abhivadatūti abhirūpavasena vadatu. Pasādaññathattanti appasādassa vipariṇāmo hīnāyāvattanasaṅkhātaṃ parivattanaṃ, tenāha ‘‘vibbhamantānaṃ. Vipariṇāmaññathatta’’nti. Kāraṇūpacārena sassesu bījapariyāyoti āha ‘‘bījānaṃ taruṇānanti taruṇasassāna’’nti. Taruṇabhāveneva tassa bhāvino phalassa abhāvena vipariṇāmo.
159.所谓欢迎，谓面向而欢喜。所谓敬礼，谓以庄严之相而说。所谓信心异相，是谓由小信转变为亏损的负面表象，故称“焚毁沙漏”。所谓条件因缘中种子变化，谓种子如树，与青树种子相似。树的青时直接成为该物质相应之坏相，是故变化不住。
§160
160. Kattabbassa saraseneva karaṇaṃ cittaruciyaṃ, na tathā parassa ussādanenāti āha – ‘‘pakkosiyamānānaṃ gamanaṃ nāma na phāsuka’’nti. Mayampi bhagavā viya diṭṭhadhammasukhavihāreneva viharissāmāti dīpeti pakatiyā vivekajjhāsayabhāvato viraddho āgatassa bhārassa avahanatoyeva. Tenāha ‘‘attano bhārabhāvaṃ na aññāsī’’ti.
160.所当作，如游丝般纤细而柔软，心所喜悦。非如对彼之兴起，谓说道：“恶劣者行其间步伐，不是安稳。”我等如世尊，住于见法为乐之处，明智中止分别之观念生起而渐渐减少责任之重负。由此谓：“彼不知自负重。”
§161
161.Kasmāārabhīti? Sappāyato. Pañcasatā hi bhikkhū abhinavā, tasmā tesaṃ ovādadānatthaṃ bhagavā imaṃ desanaṃ ārabhīti.
161.为何开始？说是适当时机也。百二十人比库皆为新来者，故此世尊为其得益而宣布此法。
§162
162.Kodhupāyāsassāti ettha kujjhanaṭṭhena kodho, sveva cittassa kāyassa ca atippamaddanamathanuppādanehi daḷhaṃ āyāsaṭṭhena upāyāso. Anekavāraṃ pavattitvā attanā samavetaṃ sattaṃ ajjhottharitvā sīsaṃ ukkhipituṃ adatvā anayabyasanapāpanena kodhupāyāsassa ūmisadisatā daṭṭhabbā. Tenāha ‘‘kodhupāyāse’’tiādi.
162.“kodhupāyāsa”者，谓由于内心烦恼的激烈煎熬所致的愤怒，此愤怒如同自身身心紧迫剧烈挣扎之苦，乃这些剧烈辛劳烦恼强烈而起。此种愤怒多次发生，自身调伏后，七日内不能跳头（释义指不可轻易消除此心），倘若不除其根本恶习，愤怒之苦如地狱之火绳状炽燃，必须观察其情形。故称“愤怒之苦”等语。
§163
163.Odarikattena khāditoti odarikabhāvena āmisagedhena micchājīvena jīvikākappanena nāsitasīlādiguṇatāya khāditadhammasarīro.
163.“被近邻吃食”者，意指因邻居之亲属辈分以不正当行为维生，致使其身心及行为失去应有的正德善性，是因生存之不正当因果，身心被恶习玷污之义。
§164
164.Pañcakāmaguṇāvaṭṭenimujjitvāti ettha kāmarāgābhibhūte satte ito ca etto, etto ca itoti evaṃ manāpiyarūpādivisayasaṅkhāte āvaṭṭe attānaṃ saṃsāretvā yathā tato bahibhūte nekkhamme cittampi na uppādeti, evaṃ āvaṭṭetvā byasanāpādanena kāmaguṇānaṃ āvaṭṭasadisatā daṭṭhabbā. Tenāha ‘‘yathā hī’’tiādi.
164.“陷于五欲之缚”者，谓由欲爱之心统辖的众生，或由内至外、或由外至内，心意缠绕于有关宜人之色、不净等诸相；即者，众生在此类缠绕中，轮转于生死，故心终不生出远离欲爱之念，如此受烦恼所制约，五欲之缚所形成的桎梏状态当被认识。是故说“如是”等语。
§165
165.Rāgānuddhaṃsitenāti rāgena anuddhaṃsitena. Caṇḍamacchaṃ āgammāti susukādicaṇḍamacchaṃ āgamma. Mātugāmaṃ āgammāti mātugāmo hi yonisomanasikārarahitaṃ adhīrapurisaṃ itthikuttabhūtehi attano hāvabhāvavilāsehi abhibhuyya gahetvā dhīrajātiyampi attano rūpādīhi palobhanavasena anavasesaṃ attano upakāradhamme sīlādike sampādetuṃ asamatthaṃ karonto anayabyasanaṃ pāpeti. Tenāha – ‘‘mātugāmaṃ āgamma uppannakāmarāgo vibbhamatī’’ti.
165.“由爱所致愤怒恚憎”等语者，谓因嗔恚之火如烈焰燃烧。一经遇到暴烈恶鱼，及遇无理无知的女人群聚，则此人由于无慧观照，执着于欲乐之欢，倾心于色身之可爱，难成诸善法如持戒等修行，遂染诸恶业。故谓：“遇女人群聚感起爱欲焰火，此欲火熄灭广大”等语。
Bhayaṃ nāma yattha bhāyitabbavatthu, tattha otarantasseva hoti, na anotarantassa, taṃ otaritvā bhayaṃ vinodetvā tattha kiccaṃ sādhetabbaṃ, itarathā catthasiddhi na hotīti imamatthaṃ upamopamitabbasarūpavasena dassetuṃ ‘‘yathā’’tiādi vuttaṃ. Tattha udakaṃ nissāya ānisaṃso pipāsavinayanaṃ sarīrasuddhi pariḷāhūpasamo kāyautuggāhāpananti evamādi. Sāsanaṃ nissāya ānisaṃso pana saṅkhepato vaṭṭadukkhūpasamo, vitthārato pana sīlānisaṃsādivasena anekavidho, so visuddhimagge (visuddhi. 1.9) vuttanayena veditabbo. Vuttappakāro ānisaṃso hoti tāni bhayāni abhibhuyya pavattassāti adhippāyo. Imāni abhāyitvāti imāni kodhūpāyāsādibhayāni abhibhuyya pavattitvā abhāyitvā. Kodhūpāyāsādayo hi bhāyati etasmāti bhayanti vuttā. Theroti mahādhammarakkhitatthero. Kāmaṃ pahānābhisamayakālo eva sacchikiriyābhisamayo, sammādiṭṭhiyā pana saṃkilesavodānadhammesu kiccaṃ asaṃkiṇṇaṃ katvā dassetuṃ samānakālikampi asamānakālikaṃ viya vuttaṃ ‘‘taṇhāsotaṃ chinditvā nibbānapāraṃ daṭṭhuṃ na sakkotī’’ti. Sesaṃ suviññeyyameva.
诸行中，恐怖者乃恐可畏之境，所应克服；如能克服恐怖，则在彼处令人安隐，无恐故得成就事理，反之则难尽。故以此义喻示“如是”等教导。以水为喻，续有利益，如渴饮水解渴熄热，身心纯净。依教法则，此利益虽简略却殊胜，细说则多因缘，皆为斋戒等德之所成，乃精净之道所证明。所谓缘起，是有力之业作用，以烦恼烦扰为首，上述诸恐怖即因之而生。此等烦恼诸恐怖诸苦惧烦恼皆因愤怒、激烈痛苦所引发。以“恐怖及愤怒之苦”作象征名。释曰，愤怒之苦即众多令人恐怖的因缘相续而生的苦。此谓愤怒苦之名。称“长老”，意指精勤守护三宝之师。离欲修行之时则得实证；而依正见除垢见，虽未平等却能断灭渴流，证悟涅槃出彼岸。此义明了，堪为究竟证见，具足智慧者当知。
Cātumasuttavaṇṇanāya līnatthappakāsanā samattā. · 《差都玛经》注释之隐义阐明已竟。
8. Naḷakapānasuttavaṇṇanā8. 《纳喇咖巴那经》注释
§166
166. Yattha bodhisattapamukho vānaro naḷakena pānīyaṃ pivi, sā pokkharaṇī, tassāmanto bhūmippadeso, tattha niviṭṭhagāmo ca ‘‘naḷakapāna’’nteva paññāyittha, idha pana gāmo adhippetoti āha ‘‘naḷakapāneti evaṃnāmake gāme’’ti. Idāni tamatthaṃ āgamanato paṭṭhāya dassetuṃ ‘‘pubbe kirā’’ti āraddhaṃ. Paññavāti itikattabbatāya paññāya paññavā.
166.若菩萨前驱之猿猴喝饮宫中之甘泉水，彼水乃池中水，此水所在之地即其乡土所在地。若郊外村落者，谓彼村名“喝水村”。今此地因乡土地理而有人来访，应先从“古昔已有”之义，开始说明。智慧者即以智慧为称号。
Thūladīghabahulabhāvena mahatīhi dāṭhikāhi samannāgatattā mahādāṭhiko. ‘‘Udakarakkhaso aha’’nti vatvā vānarānaṃ kañci amuñcitvā ‘‘sabbe tumhe mama hatthagatā’’ti dassento ‘‘tumhe pana sabbe khādissāmī’’ti āha. Dhami…pe… piviṃsūti bodhisattena gahitanaḷo anavaseso abbhantare sabbasandhīnaṃ nibbādhena ekacchiddo ahosi. Neva maṃ tvaṃ vadhissasīti udakarakkhasa tvaṃ vadhitukāmopi mama purisathāmena na vadhissasi.
因其体型庞大、长而宽厚，具备强大力量，故称为大力大力者。有一水神名为“水龙”，它说：‘我乃水龙’，然后放走猴子中的一部分，展示说：‘你们全都被我制伏’，并且告诉众猴：‘我会喂养你们所有人’。此时，觉者……（略）……由菩萨于火焰中所护持的心念，终未中断，于所有障碍中一举断除。‘你不杀我’，即便你有心杀我，也不能凭你的男子气概杀我，水龙言曰。
Evaṃ pana vatvā mahāsatto ‘‘ayaṃ pāpo ettha pānīyaṃ pivante aññepi satte mā bādhayitthā’’ti karuṇāyamāno ‘‘ettha jāyantā naḷā sabbe apabbabandhā ekacchiddāva hontū’’ti adhiṭṭhāya gato. Tenāha ‘‘tato paṭṭhāyā’’tiādi.
如此言说，这位伟大菩萨慈悲心生，说道：‘这里喝水的这罪恶者，不应障碍其他众生。愿此处诞生的火焰皆被扑灭，犹如一齐断灭’。他由此发愿。于是他说：‘从此彼岸……’，等语。
§167
167. Anuruddhappamukhā bhikkhū bhagavatā ‘‘kacci tumhe anuruddhā’’ti pucchitāti thero ‘‘taggha mayaṃ, bhante’’ti āha.
167号。阿努鲁达为首的比库，因世尊问：“你们中有人是阿努鲁达么？”一长老回答：“是我们，尊者。”
Sace pabbajati, jīvitaṃ labhissati, no aññathāti raññā pabbajjāya abhinītāti rājābhinītā. Corābhinītāti etthāpi eseva nayo. Corānaṃ mūlaṃ chindanto ‘‘kaṇṭakasodhanaṃ karissāmī’’ti. Ājīvikāyāti ājīvena jīvitavuttiyā. Imesu pana anuruddhattherādīsu.
如若出家，则获生命，不是别的意思，乃因国王赞成出家者，是国王赞成。盗贼赞成，在此同理。盗贼根源被斩断，‘我将解决荆棘’。‘职业’系以职业维生的。此中指阿努鲁达长老等。
Vivekanti pubbakālikakiriyappadhānaṃ ‘‘abyāpajjaṃ upeta’’ntiādīsu viyāti āha – ‘‘viviccā’’ti, viviccitvā vivitto hutvā vinā hutvāti attho. Pabbajitakiccanti pabbajitassa sāruppakiccaṃ. Samaṇakiccanti samaṇabhāvakaraṇakiccaṃ. Yadaggena hi pabbajitakiccaṃ kātuṃ na sakkoti tadaggena samaṇabhāvakarampi kiccaṃ kātuṃ na sakkoti. Tenāha ‘‘so yevā’’tiādi.
谨守清净行为的先人们常用‘无可指责’等语解释——‘viviccā’即远离；远离而发展，意指断绝与不再发生。‘入出家者的职责’指入出家者适合的职责。‘沙门的职责’指修习沙门法之职务。若不能以该方法行出家义，则无法修持沙门法。故言‘他就是……’等语。
§168
168.Appaṭisandhike tāva byākaronto pavattīsu ṭhānaṃ atītoti katvā upapattīsu byākaroti nāma tattha paṭisandhiyā abhāvakittanato. Mahantatuṭṭhinoti vipulapamodā.
168号。临近终止者即将宣说‘已过此处’诸说，指的是场所已过去。将要发生的则言之为‘将发生’，意指无接续即不存在。‘极大欢喜’谓极大之喜悦。
§169
169.Imassāti ‘‘assā’’ti padassa atthavacanaṃ. Imassa ṭhitassa āyasmato sāmaṃ diṭṭho vā hoti anussavasuto vāti yojanā. Samādhipakkhikā dhammā dhammāti adhippetā, samādhi pana evaṃvihārīti ettha vihārasaddena gahito. Evaṃvimuttāti ettha pana vimuttisaddena phalavimutti gahitā. Caratopīti samathavipassanācārena caratopi viharantassapi. Upāsakaupāsikāṭhānesu labbhamānampi arahattaṃ appakabhāvato pāḷiyaṃ anuddhaṭanti daṭṭhabbaṃ. Sesaṃ suviññeyyameva.
169.此处『assā』一词的义解释。于此立地圣者，或正见，或曾修习闻思学法，此为乃缘起。所谓正勤支行法为法，是所依止者，正如法为主。此中『正住』以『住』字涵盖，故作『正住』。如是证得解脱，则谓之『解脱』，即证得果报之解脱。所谓行者，既有止观之修，行住坐卧总称为行。即使在在家男女处得阿拉汉果，是因成就微次第，此事须明了。余义亦当悉知。
Naḷakapānasuttavaṇṇanāya līnatthappakāsanā samattā. · 《纳喇咖巴那经》注释之隐义阐明已竟。
9. Goliyānisuttavaṇṇanā9. 《果利亚尼经》注释
§173
173.Padasamācāroti taṃtaṃpaccayabhedadassanāya vigatattā pakārehi daliddasamācāro sithilasamācāroti attho. Yasmā pana tādiso samācāro thiro daḷho nāma na hoti, tasmā vuttaṃ ‘‘dubbalasamācāro’’ti. ‘‘Sākhasamācāro’’ti vā pāṭho, tattha tattha lagganaṭṭhena sākhāsadisasīloti attho. Tenāha ‘‘oḷārikācāro’’ti. Paccayesu sāpekkhoti paccayesu sāpekkhatāya eva hissa oḷārikācāratā veditabbā. Garunā kismiñci vutte gāravavasena patissavanaṃ patisso, patissavacanabhūtaṃ taṃsabhāgañca yaṃ kiñci gāravanti attho. Saha patissenāti sappatissena, sappatissavena ovādasampaṭicchanena. Patissīyatīti vā patisso, garukātabbo, tena saha patissenāti sabbaṃ pubbe viya. Tenāha ‘‘sajeṭṭhakenā’’ti. Serivihāro nāma attappadhānavāso. Tenāha ‘‘niraṅkusavihārenā’’ti.
173.『padasamācāro』意指针对细节区别的上下文分别表明之平缓或松软状态的行为。因此此类行为非坚固刚强，是故称为『软弱行为』。或亦有作『分枝行为』，乃指各处具有如枝条般分布的习性。故言之为『稻草行为』。因缘有待，对因缘的依存性亦以此名显现。若言某事为庄重，即应依此庄重语句稳重相应。『共依赖』意指完全相互依靠，以信受奉行。庄重也即如同从前一样庄重。因此作『最佳者』。『世间依住』为所谓安住所。该云『无尘净行』。
Anupakhajjāti anupakaḍḍhitvā. Garuṭṭhāniyānaṃ antaraṃ anāpucchā anupavisitvāti imamatthaṃ dassetuṃ ‘‘tattha yo’’tiādi vuttaṃ.
『Anupakhajja』意即未加干扰或未加妨碍。在二者之间不问不侵而安住。为显示此义引用『tattha yo』等语。
Ābhisamācārikanti abhisamācāre bhavaṃ. Kiṃ pana tanti āha ‘‘vattapaṭipattimattampī’’ti. Nātikālasseva saṅghassa purato pavisitabbaṃ, na pacchā paṭikkamitabbanti adhippāyena atikāle ca gāmappaveso atidivā paṭikkamanañca nivāritaṃ, taṃ dassetuṃ ‘‘na atipāto’’tiādi vuttaṃ. Uddhaccapakatikoti vibbhantacitto. Avacāpalyenāti daḷhavātāpahatapallavasadisena lolabhāvena.
『Ābhisamācārika』即有过失之行为。但谓其『vattapaṭipattimattampi』意即即使在行为准则稍许违反之时，亦不可立刻进入僧团内；而且也不可事后进入及违反规矩。应当避免越界，与村中进出不当，昼夜不应频繁进出等事。为此说『不越界』。『Uddhaccapakatika』指心意分散不安定。『Avacāpalyena』意指因气急火燥及冲动而行为轻浮。
Paññavatāti iminā bhikkhusāruppesu itikattabbesu upāyapaññā adhippetā, na sutamayapaññā. Abhidhamme abhivinaye yogoti iminā bhāvanāpaññāuttarimanussadhamme yogo pakāsito. Yogoti ca paricayo uggaṇhavasena.
『Paññavatā』即智慧，指用适当之方便智慧，而非仅依传闻智慧。于阿毗达摩与律藏中强调此心之培养智慧与世俗智慧之区别。此智慧乃对后世众生有所利益之智慧。『Yogo』指为熟悉而产生之精进。
Āruppāti iminā catassopi arūpasamāpattiyo gahitā, tā pana catūhi rūpasamāpattīhi vinā na sampajjantīti āha – ‘‘āruppāti ettāvatā aṭṭhapi samāpattiyo vuttā hontī’’ti. Kasiṇeti dasavidhe kasiṇe. Ekaṃ parikammakammaṭṭhānanti yaṃ kiñci ekabhāvanā parikammadīpanaṃ khandhakammaṭṭhānaṃ. Tenāha ‘‘paguṇaṃ katvā’’ti. Kasiṇaparikammaṃ pana taggahaṇeneva gahitaṃ hoti, lokiyā uttarimanussadhammā heṭṭhā gahitāti āha ‘‘uttarimanussadhammeti iminā sabbepi lokuttaradhamme dassetī’’ti. Neyyapuggalassa vasenāti jānitvā vitthāretvā ñātabbapuggalassa vasenāti.
『Āruppā』指四种无色定之境界。特指无四色定则无无色定，此云『无色定』即是八种无色定所含。在此言『颜色界』即十种颜色境界。『Parikamma-kammaṭṭhāna』则指一切禅修修习与灯明仪轨等法门。言其『paguṇaṃ katvā』意指弃除缺点方为正修。『kasiṇa』即十种界促法。词义尽明前有世间法及后有出世间法，则作『出世间法』。『neyyapuggala』意指未得解脱之众生，须知并细察之者为已得解脱者。
Goliyānisuttavaṇṇanāya līnatthappakāsanā samattā. · 果利亚尼经注释之隐义阐明已竟。
10. Kīṭāgirisuttavaṇṇanā十、基塔基利经注释
§174
174.Pañcaānisaṃseti appābādhatādike pañca guṇe. Tattha akkhirogakucchirogādīnaṃ abhāvo appābādhatā. Sarīre tesaṃ kuppanadukkhassa abhāvo appātaṅkaṃ. Sarīrassa uṭṭhānasukhatā lahuṭṭhānaṃ. Balaṃ nāma kāyabalaṃ. Phāsuvihāro iriyāpathasukhatā. Anupakkhandānīti duccajanavasena sattānaṃ anupaviṭṭhāni. Sañjānissathāti ettha iti-saddo ādiattho, tasmā iti evaṃ ānisaṃsanti attho.
五种相续意味五种功德。其中眼病、咳嗽等病痛的不存在称为无疾苦。身体上痛苦、苦难的缺失即为无忧患。身体轻安可称为起身轻便。力量即称身体力量。行住坐卧的安适即为身体活动之安乐。不倦意者，指众生中无烦恼之意志不起故。感知相续者，此处“iti”语为指示意义，因而称之为如是相续义。
§175
175. Āvāse niyuttāti āvāsikā tassa anativattanato. Tenāha ‘‘nibaddhavāsino’’ti, niyatavāsinoti attho. Tannibandhāti nibandhaṃ vuccati byāpāro, tattha bandhā pasutā ussukāti tannibandhā. Kathaṃ te tattha nibandhāti āha ‘‘akataṃ senāsana’’ntiādi. Uppajjanakena kālena pattabbaṃ kālikaṃ so pana kālo anāgato eva hotīti āha ‘‘anāgate kāle pattabba’’nti.
居止受束缚者，谓居住者由于越限而受束缚。故称“nibaddhavāsino”即受约束居者，意即受定住者。其约束为烦恼，拘束为束缚，当中束缚激发烦恼。如其拘束，称作“未得安处”等等。此拘束于生起之时应得解除，但其时尚未来到，故说“未到时间应得”。
§178
178.Ettakā vedanā sevitabbāti aṭṭhārasapi nekkhammanissitā vedanā sevitabbā, gehassitā na sevitbbā.
此处谓应修持的苦感共有十八种，均属出家之苦；而家居苦则不应修持。
§181
181.Taṃ kataṃ soḷasavidhassapi kiccassa niṭṭhitattā. Anulomikānīti utusukhabhāvena anurūpāni. Tenāha ‘‘kammaṭṭhānasappāyānī’’ti. Samānaṃ kurumānāti omattataṃ adhimattatañca pahāya samakiccataṃ sampādentā.
此修持乃证成十六种功德行事之终局。顺行者，指由喜乐之相应而获得相合。故称“kammaṭṭhānasappāyānī”。“保持一致”之意，即舍弃过度或不足，保证行为相应，成就正行。
§182
182.Te dve hontīti te ādito vuttā dve.
从中说法出发，言曰“二者有之”，即上文所说二种。
Ubhato (a. ni. ṭī. 3.7.14) ubhayathā ubhohi bhāgehi vimuttoti ubhatobhāgavimutto ekadesasarūpekasesanayena. Tathā hi vuttaṃ abhidhammaṭṭhakathāyaṃ (pu. pa. aṭṭha. 24) ‘‘dvīhi bhāgehi dve vāre vimuttoti ubhatobhāgavimutto’’ti. Tattha keci tāva therā – ‘‘samāpattiyā vikkhambhanavimokkhena, maggena samucchedavimokkhena vimuttoti ubhatobhāgavimutto’’ti vadanti. Aññe therā – ‘‘ayaṃ ubhatobhāgavimutto rūpato muccitvā nāmaṃ nissāya ṭhito puna tato muccanato nāmanissitako’’ti vatvā tassa ca sādhakaṃ –
“双重解脱”指由两方面均得自由。此意与《阿毗达摩注疏》所说“由两方面及两种时间自由”相同。有些长老说“由于初禅的止息之自由，由圣道的断尽之自由”得名。又有长老言“此双重自由是先破色界，后依破色界而立，故名为依名定性之双重自由”，并言其修行者。
‘‘Acci yathā vātavegena khittā, (upasivāti bhagavā,)
“譬如被风力吹倒（世尊称此为‘倒伏’），
Atthaṃ paleti na upeti saṅkhaṃ;
意义脱离，无法达到声闻之集合；
Evaṃ muni nāmakāyā vimutto,
如是，名色称‘身心’，得以解脱，
Atthaṃ paleti na upeti saṅkha’’nti. (su. ni. 1080; cūḷani. upasīvamāṇavapucchā 11; upasīvamāṇavapucchāniddesa 43) –
意义脱离，无法达到（彼处的）集合。”（出自《相应部·1080》，《小经》、关于倒伏贤者马纳瓦之问第十一，及其释义四十三）——
Imaṃ suttapadaṃ vatvā ‘‘nāmakāyato ca rūpakāyato ca suvimuttattā ubhatobhāgavimutto’’ti vadanti. Sutte hi ākiñcaññāyatanalābhino upasivabrāhmaṇassa bhagavatā nāmakāyā vimuttoti ubhatobhāgavimuttoti akkhātoti. Apare pana ‘‘samāpattiyā vikkhambhanavimokkhena ekavāraṃ vimutto, maggena samucchedavimokkhena ekavāraṃ vimuttoti evaṃ ubhatobhāgavimutto’’ti vadanti. Ettha paṭhamavāde dvīhi bhāgehi vimuttoti ubhatobhāgavimutto. Dutiyavāde ubhatobhāgato vimuttoti ubhatobhāgavimutto. Tatiyavāde pana dvīhi bhāgehi dve vāre vimuttoti ayametesaṃ viseso. Kilesehi vimutto kilesā vā vikkhambhanasamucchedehi kāyadvayato vimuttā assāti ayamattho daṭṭhabbo. Tenāha ‘‘dvīhi bhāgehī’’tiādi.
此段经文说：‘由名色的解脱及色身的解脱，故名为“两部分解脱”。’经中因获得无所有处，世尊对倒伏婆罗门称名身解脱，即是对两部分的解脱之称。后世则有说法：‘一切成就借由禅定力（禅定到彼的）解脱，仅一时得趣解脱。凭正道斩断烦恼得彻底解脱，也是仅一时。故称之为两部分解脱。’这里第一义见于两部分解脱指的是部分和整体的解脱。第二义则指示解脱双重合成。第三义则涵盖两部分各得两时一解脱，此乃诸说差异。应了烦恼断除的意义，解脱于两身体间故为两部分之解脱，理当如此理解。因此说“两部分”。
Soti ubhatobhāgavimutto. Kāmañcettha rūpāvacaracatutthajjhānampi arūpāvacarajjhānaṃ viya duvaṅgikaṃ āneñjappattanti vuccati. Taṃ pana padaṭṭhānaṃ katvā arahattaṃ patto ubhatobhāgavimutto nāma na hoti rūpakāyato avimuttattā. Tañhi kilesakāyatova vimuttaṃ, na rūpakāyato, tasmā tato vuṭṭhāya arahattaṃ patto ubhatobhāgavimutto na hotīti āha – ‘‘catunnaṃ arūpa…pe… pañcavidho hotī’’ti. ‘‘Rūpī rūpāni passatī’’tiādike nirodhasamāpattiante aṭṭha vimokkhe vatvā – ‘‘yato ca kho, ānanda, bhikkhu ime aṭṭha vimokkhe kāyena phusitvā viharati, paññāya cassa disvā āsavā parikkhīṇā honti, ayaṃ vuccati, ānanda, bhikkhu ubhatobhāgavimutto’’ti yadipi mahānidāne (dī. ni. 2.129-130) vuttaṃ, taṃ pana ubhatobhāgavimuttaseṭṭhavasena vuttanti idha sabbaubhatobhāgavimuttasaṅgahaṇatthaṃ ‘‘pañcavidho hotī’’ti vatvā ‘‘pāḷi panettha…pe… abhidhamme aṭṭhavimokkhalābhino vasena āgatā’’ti āha. Idhāpi hi kīṭāgirisutte ‘‘idha, bhikkhave, ekacco puggalo…pe… ubhatobhāgavimutto’’ti arūpasamāpattivasena cattāro ubhatobhāgavimuttā, seṭṭho ca vutto vuttalakkhaṇūpapattito. Yathāvuttesu hi pañcasu purimā cattāro nirodhaṃ na samāpajjantīti pariyāyena ubhatobhāgavimuttā nāma. Aṭṭhasamāpattilābhī anāgāmī taṃ samāpajjitvā tato vuṭṭhāya vipassanaṃ vaḍḍhetvā arahattaṃ pattoti nippariyāyena ubhatobhāgavimuttaseṭṭho nāma.
“是的，即称为两部分解脱。”这里涉及欲界色界四禅，及无色界禅定，犹如两大类同源禅定。若根据此解脱之立场达阿拉汉，因色身未得解脱，此时虽名摆脱了烦恼之一部分，但未全然解脱于色身，由此不能称作两部分解脱的阿拉汉。因其只解脱烦恼身一部分，未及色身。故此释说色身未得解脱，则不能称两部分解脱。经云“四无色……及五种”，正是讲此义。又言“有色者见色”，说八种解脱的正断结束，末大经有云：“阿难，当比库以此八种解脱身体感受而住，智慧见断烦恼则此比库名为两部分解脱。”因此，此处乃并摄一切两部分解脱，依五种而言。巴利文中弃此处八解脱之说，以阿毗达摩八种解脱获益阐述。此处《虫聚经》亦说：“比库们，有一人……名两部分解脱”，并以无色界禅定成就，四人皆得两部分解脱，称最上者并有其特征及成就。依此讲法五中缺一色界故不入解脱，故归为两部分解脱。得八解脱之阿那含比库功德，依此成就后跳脱入禅定增长慧解，终至阿拉汉果，称最上两部分解脱者。
Katamo ca puggalotiādīsu katamoti pucchāvacanaṃ, puggaloti asādhāraṇato pucchitabbavacanaṃ. Idhāti imasmiṃ sāsane. Ekaccoti eko . Aṭṭha vimokkhe kāyena phusitvā viharatīti aṭṭha samāpattiyo sahajātanāmakāyena paṭilabhitvā viharati. Paññāya cassa disvā āsavā parikkhīṇā hontīti vipassanāpaññāya saṅkhāragataṃ, maggapaññāya cattāri saccāni passitvā cattāropi āsavā parikkhīṇā hontīti evamattho daṭṭhabbo.
“什么是人？”这个词在诸人等名词中属于哪一种用语，是应当用来询问人的名称的语言。在此教法中是这样说的。有时“个体”即“一个”。“八解脱”指用身触及、依止而住，有“八种禅定成就”，这些禅定依其本性名称得以获得并安住。因为他用智慧观察，见贪嗔痴等污染尽弃，所以称为用内观智慧理解已灭行的存在；凭藉道的智慧见四圣谛，亦见四圣谛中污染尽灭，理应如此观察。
Paññāvimuttoti visesato paññāya eva vimutto, na tassā patiṭṭhānabhūtena aṭṭhavimokkhasaṅkhātena sātisayena samādhināti paññāvimutto. Yo ariyo anadhigataaṭṭhavimokkhena sabbaso āsavehi vimutto, tassetaṃ adhivacanaṃ. Adhigatepi hi rūpajjhānavimokkhe na so sātisayasamādhinissitoti na tassa vasena ubhatobhāgavimutto hotīti vuttovāyamattho. Arūpajjhānesu pana ekasmimpi sati ubhatobhāgavimuttoyeva nāma hoti. Tena hi aṭṭhavimokkhekadesena taṃnāmadānasamatthena aṭṭhavimokkhalābhītveva vuccati. Samudāye hi pavatto vohāro avayavepi dissati yathā ‘‘sattisayo’’ti. Pāḷīti abhidhammapāḷi. Etthāti etissaṃ paññāvimuttikathāyaṃ. Aṭṭhavimokkhapaṭikkhepavasenevāti avadhāraṇena idhāpi paṭikkhepavaseneva āgatabhāvaṃ dasseti. Tenāha ‘‘kāyena phusitvā viharatī’’ti.
所谓“智慧解脱”，特别是由智慧而得的解脱，非因其住于八解脱禅定及所生正念定称为智慧解脱。谁若虽未得八解脱所称，然一切污染已断，即称之为此名。虽已得，却未凭据色界禅定微妙定力，故不算真正双面解脱。在无色界禅定里，仅凭一念解脱且得双面解脱，是也。由此因能断八解脱禅定者，仅名之为“八解脱获”，以此名称因果相称存在。欲起作用时现行现象，即如巴利语“sattisayo”所用在经藏。这即是此处智慧解脱的说明。假如这样，则“以身触及而住”亦可说是此义。
Phuṭṭhantaṃ sacchikarotīti phuṭṭhānaṃ anto phuṭṭhanto, phuṭṭhānaṃ arūpajjhānānaṃ anantaro kāloti adhippāyo. Accantasaṃyoge cetaṃ upayogavacanaṃ, phuṭṭhānantarakālameva sacchikaroti sacchikātabbopāyenāti vuttaṃ hoti. Bhāvanapuṃsakaṃ vā etaṃ ‘‘ekamantaṃ nisīdī’’tiādīsu (pārā. 2) viya. Yo hi arūpajjhānena rūpakāyato nāmakāyekadesato ca vikkhambhanavimokkhena vimutto, tena nirodhasaṅkhāto vimokkho ālocito pakāsito viya hoti, na pana kāyena sacchikato, nirodhaṃ pana ārammaṇaṃ katvā ekaccesu āsavesu khepitesu tena so sacchikato hoti, tasmā so sacchikātabbaṃ nirodhaṃ yathāālocitaṃ nāmakāyena sacchikarotīti ‘‘kāyasakkhī’’ti vuccati, na tu ‘‘vimutto’’ti ekaccānaṃ āsavānaṃ aparikkhīṇattā. Tenāha – ‘‘jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotī’’ti. Ayaṃ catunnaṃ arūpasamāpattīnaṃ ekekato vuṭṭhāya saṅkhāre sammasitvā kāyasakkhibhāvaṃ pattānaṃ catunnaṃ, nirodhā vuṭṭhāya aggamaggappattaanāgāmino ca vasena ubhatobhāgavimutto viya pañcavidho nāma hoti. Tena vuttaṃ abhidhammaṭīkāyaṃ ‘‘kāyasakkhimhipi eseva nayo’’ti.
“触及并了知”意指触及的末端即是触及的现行，触及是无色界禅定的中介时间。由于完全接连，意识是运用之意，“触及间时”即是了知之缘和条件的表现。修行人如同“端坐一侧”等语。凡由无色界禅定对色身及名色身之一而获天眼般的心神释放，虽断尽烦恼，于灭尽体证中，如同被色身亲证那样，称为“以身为证”，非“解脱”名义。因不完全断除某些烦恼，不称为真正解脱。故言“禅触为第一触，之后证灭涅槃”。四无色界禅定中分别起及断灭行，得“以身为证”，故有双面解脱五种说法。阿毗达摩注释中说“此亦为‘以身为证’之理”。
Diṭṭhantaṃ pattoti dassanasaṅkhātassa sotāpattimaggañāṇassa anantaraṃ pattoti vuttaṃ hoti. ‘‘Diṭṭhattā patto’’tipi pāṭho. Etena catusaccadassanasaṅkhātāya diṭṭhiyā nirodhassa pattataṃ dīpeti. Tenāha ‘‘dukkhā saṅkhārā, sukho nirodhoti ñātaṃ hotī’’ti. Tattha paññāyāti maggapaññāya. Paṭhamaphalaṭṭhato yāva aggamaggaṭṭhā, tāva diṭṭhippatto. Tenāha ‘‘sopi kāyasakkhi viya chabbidho hotī’’ti. Yathā pana paññāvimutto pañcavidho vutto, evaṃ ayampi sukkhavipassako, catūhi rūpajjhānehi vuṭṭhāya diṭṭhippattabhāvappattā cattāro cāti pañcavidho hotīti veditabbo. Saddhāvimuttepi eseva nayo. Idaṃ dukkhanti ettakaṃ dukkhaṃ, na ito uddhaṃ dukkhanti. Yathābhūtaṃ pajānātīti ṭhapetvā taṇhaṃ upādānakkhandhapañcakaṃ dukkhasaccanti yāthāvato pajānāti. Yasmā pana taṇhā dukkhaṃ janeti nibbatteti, tato taṃ dukkhaṃ samudeti, tasmā naṃ ‘‘ayaṃ dukkhasamudayo’’ti yathābhūtaṃ pajānāti yasmā pana idaṃ dukkhaṃ samudayo ca nibbānaṃ patvā nirujjhati appavattiṃ gacchati, tasmā ‘‘ayaṃ dukkhanirodho’’ti yathābhūtaṃ pajānāti. Ariyo pana aṭṭhaṅgiko maggo taṃ dukkhanirodhaṃ gacchati, tena ‘‘ayaṃ dukkhanirodhagāminipaṭipadā’’ti yathābhūtaṃ pajānāti. Ettāvatā nānakkhaṇe saccavavatthānaṃ dassitaṃ. Idāni taṃ ekakkhaṇe dassetuṃ ‘‘tathāgatappaveditā’’tiādi vuttaṃ, tassattho āgamissati.
“证得所照”是指已成就见道果的随顺知识之后称为“证得所照”。亦称“已见得”。此言指出已见四圣的觉知染灭之实。言“苦是行，乐是止”等已辨明。这里的智慧是道的智慧。初果至圣道止的期间，均为见道的成就。譬如说“其亦如六倍身为证”。如说智慧解脱有五种，彼亦是一种善巧观见者，历经四色界禅定，成就见道之相，当知有五种。信解也有此理。谓此苦即此苦，不由他起苦。以“渴爱”真实明了“苦”的正谛。由渴爱生苦，从而生苦本身故称“苦集”；其因渴爱灭故称“苦灭”；圣八正道引向苦灭，故称“苦灭道”。此理于不同时机说出诸真理之义。今若逐一宣说，以为“如来所宣”，其导师必然来到人间。
Saddhāya vimuttoti etena sabbathā avimuttassapi saddhāmattena vimuttabhāvo dīpito hoti. Saddhāvimuttoti vā saddhāya adhimuttoti attho. Vuttanayenevāti ‘‘sotāpattiphala’’ntiādinā vuttanayena. Saddahantassāti ‘‘ekaṃsato ayaṃ paṭipadā kilesakkhayaṃ āvahati sammāsambuddhena bhāsitattā’’ti evaṃ saddahantassa. Yasmā panassa aniccānupassanādīhi niccasaññāpahānavasena bhāvanāya pubbenāparaṃ visesaṃ passato tattha tattha paccakkhatāpi atthi, tasmā vuttaṃ ‘‘saddahantassa viyā’’ti. Sesapadadvayaṃ tasseva vevacanaṃ. Ettha ca pubbabhāgamaggabhāvanāti vacanena āgamanīyapaṭipadānānattena saddhāvimuttadiṭṭhippattānaṃ paññānānattaṃ hotīti dassitaṃ. Abhidhammaṭṭhakathāyampi (pu. pa. aṭṭha. 28) ‘‘nesaṃ kilesappahāne nānattaṃ natthi, paññāya nānattaṃ atthiyevā’’ti vatvā – ‘‘āgamanīyanānatteneva saddhāvimutto diṭṭhippattaṃ na pāpuṇātīti sanniṭṭhānaṃ kata’’nti vuttaṃ.
“信解脱”指由信心单纯致力之状态，即使未解脱，亦显示有信心而得解脱状态。信解脱即以信为前导的意涵。云此语者，如“初果”之类宣说中所用语。对信解者说：“单一法门可导灭烦恼，此乃正觉所说语。”因修习无常观等，恒常摒弃常见分明，遂有次第破除，故言“信解脱”。此处将“前段逐道修习”归于信解脱见道之后的智慧之未起状态。阿毗达摩注释亦云：“此处无烦恼断除之差异，唯智慧当有差异。”“唯由前后次第起解脱故，信解脱尚未成就断见”。
Paññāsaṅkhātaṃ dhammaṃ adhimattatāya pubbaṅgamaṃ hutvā pavattaṃ anussaratīti dhammānusārī. Tenāha ‘‘dhammo’’tiādi. Saddhaṃ anussarati saddhāpubbaṅgamaṃ maggaṃ bhāvetīti imamatthaṃ ‘‘eseva nayo’’ti atidisati. Paññaṃ vāhetīti paññāvāhī, paññaṃ sātisayaṃ pavattetīti attho. Tenāha ‘‘paññāpubbaṅgamaṃ ariyamaggaṃ bhāvetī’’ti. Saddhāvāhinti ettha vuttanayena attho veditabbo. Ubhatobhāgavimuttādikathāti ubhatobhāgavimuttādīsu āgamanato paṭṭhāya vattabbakathā. Etesanti yathāvuttānaṃ ubhatobhāgavimuttādīnaṃ. Idhāti imasmiṃ kīṭāgirisutte. Nanu ca aṭṭhasamāpattilābhivasena ubhatobhāgavimutto kāyasakkhīādayo ca abhidhamme āgatā, kathamidha arūpajjhānalābhīvaseneva uddhaṭāti codanaṃ sandhāyāha ‘‘yasmā’’tiādi.
“智慧”一词，强调以智慧为首导，谓先行而后现行的义者，称作“法随行者”。言“法”之始。复迎接信心前行道，培植智慧。故言“此乃正理”。谓“载持智慧者，发起智慧正念”等旨。此亦以“智慧开导信道”之义。所说双面解脱之类，是说由双重来历依顺其相。此语出自《此虫王经》中。诚哉！因八禅成就获得双面解脱及以身为证等诸法皆入阿毗达摩中，故此处不应认为仅为无色界禅定而有高傲言辞，特以“因……”之语表明旨意。
Phusitvā patvā. Paññāya cassa disvā āsavā parikkhīṇā hontīti na āsavā paññāya passīyanti, dassanakāraṇā paññāya parikkhīṇā ‘‘disvā paññāya parikkhīṇā’’ti vuttā. Dassanāyattaparikkhayattā eva hi dassanaṃ āsavānaṃ khayassa purimakiriyā hotīti. Tathāgatena paveditāti bodhimaṇḍe nisīditvā tathāgatena paṭividdhā viditā pacchā paresaṃ pākaṭīkatā. ‘‘Catusaccadhammā’’ti vatvā tadantogadhattā sīlādīnaṃ ‘‘imasmiṃ ṭhāne sīlaṃ kathita’’ntiādi vuttaṃ. Atthenāti avippaṭisārādipayojanena tasmiṃ tasmiṃ pītiādikena atthena. Kāraṇenāti sappurisūpanissayādinā kāraṇena tasmiṃ tasmiṃ samādhiādipadaṭṭhānatāya sīlādi kāraṇe. Ciṇṇacaritattāti saddhāciṇṇabhāvena sambodhāvahabhāve. Tattha tattha vicaritā visesena caritā, tesu tena paññā suṭṭhu carāpitāti attho. Patiṭṭhitā hoti maggena āgatattā. Mattāya parittappamāṇena. Olokanaṃ khamanti, paññāya gahetabbataṃ upenti.
触及而后坠落。虽凭智慧见彼，自知烦恼已然断灭，却非烦恼因智慧而见灭；后世才说是见因智慧故断灭。观见与断灭先后相属，观见是烦恼消亡之前缘。此理由如来示现，于菩提树下坐，通达已毕，而后向他人明示。言“四圣谛”，随即从道德等说起，称“此处说戒律”等。意谓：借助无障碍等利益，于禅喜等心理作用，依此功德，如实立戒等皆因缘。坚信专注且坚固的修行，心中坚定行持正道，依此智慧行持实义。因得道即证入圣道，凭身体力行忏悔觉悟。智慧能破无明，须凭智慧承受其果。
Tayoti kāyasakkhidiṭṭhippattasaddhāvimuttā. Yathāṭhitova pāḷiattho, na tattha kiñci niddhāretvā vattabbaṃ atthīti suttantapariyāyena avuttaṃ vadati. Tassa maggassāti sotāpattimaggassa yaṃ kātabbaṃ, tassa adhigatattā. Upari pana tiṇṇaṃ maggānaṃ atthāya sevamānā anulomasenāsanaṃ, bhajamānā kalyāṇamitte, samannānayamānā indriyāni anupubbena bhāvanāmaggappaṭipāṭiyā arahattaṃ pāpuṇissanti maggassa anekacittakkhaṇikatāyāti ayamettha suttapadese pāḷiyā attho.
“他”者，即身见等业力见见断，故得信解。就经文意，毋须增添其他释义，是经文总结。此处“该道”，指初果圣者入圣路径所应修持，因修持得证已成。此后三种圣道，乃顺流次第显现，善友相随引导，根业俱足依次修行般若禅修，终成阿拉汉果。此乃经文原义之所在。
Imamevapāḷiṃ gahetvāti ‘‘katamo ca puggalo saddhānusārī’’ti maggaṭṭhe puggale vatvā ‘‘imassa kho ahaṃ, bhikkhave’’tiādinā tesaṃ vasena anulomasenāsanasevanādīnaṃ vuttattā imameva yathāvuttaṃ pāḷipadesaṃ gahetvā ‘‘lokuttaradhammo bahucittakkhaṇiko’’ti vadati. So vattabboti so vitaṇḍavādī evaṃ vattabbo. Yadi maggaṭṭhapuggale vatvā anulomikasenāsanasevanādi pāḷiyaṃ vuttanti maggasamaṅgino eva hutvā te tathā paṭipajjanti, evaṃ sante senāsanapaṭisaṃyuttarūpādivipassanaggahaṇasmiṃ tava matena maggasamaṅgino eva āpajjeyyuṃ, na cetaṃ evaṃ hoti, tasmā suttaṃ me laddhanti yaṃ kiñci mā kathehīti vāretabbo. Tenāha ‘‘yadi aññena cittenā’’tiādi. Tattha evaṃ santeti nānācitteneva senāsanapaṭisevanādike sati. Tattha pāḷiyaṃ yadi lokuttaradhammasamaṅgino eva pañcaviññāṇasamaṅgikālepi lokuttarasamaṅgitaṃ sace sampaṭicchasi, satthārā saddhiṃ paṭivirujjhasi suttavirodhadīpanato. Tenāha ‘‘satthārā hī’’tiādi. Dhammavicāraṇā nāma tuyhaṃ avisayo, tasmā yāguṃ pivāhīti uyyojetabbo.
取此巴利文，是问：“何种人随信道行？”此中“有此我”之人——即依正见行者，说此人行违顺流次第诸教法。其所言者乃伪论。如语出经文，将顺流次第修持喻为对法印的顺应领悟，若是彻底领悟解脱准提五识等境界，与正教相悖，便违佛教教义。故讥贬为诽谤教徒之人。若顺正法教导修持，名之为随顺次第之人，必定成圣道。所谓心中各种见解不同也有修持次第。若能达成五识无分别净境，与如来灵慧相应，则与佛陀及圣者不违背。故曰：“师亦是愚人”，即其妄言不符正法。汝看法不正，理当斟酌除去其陋见，从善如流。
§183
183.Ādikenevāti paṭhameneva. Anupubbasikkhāti anupubbeneva pavattasikkhāya. Tenāha ‘‘karaṇatthe paccattavacana’’nti. Saddhā jātā etassāti saddhājāto, agyāhitātipakkhepena jāta-saddassa pacchāvacanaṃ . Evametanti adhimuccanaṃ okappaniyasaddhā. Santike nisīdati upaṭṭhānavasena. Sādhukaṃ katvā dhāretīti yathāsutaṃ dhammaṃ vācuggatakaraṇavasena taṃ paguṇaṃ katvā sāravasena dhāreti. Chando jāyatīti dhammesu nijjhānakkhamesu ime dhamme bhāvanāpaññāya paccakkhato ussāmīti kattukamyatākusalacchando jāyati. Ussahatīti chando uppādamatte aṭṭhatvā tato bhāvanārambhavasena ussahati. Tulayatiti sammasanavasena saṅkhāre. Tīraṇavipassanāya tulayantoti tīraṇapariññāya jānitvā upari pahānapariññāya vasena paritulayanto paṭijānanto. Maggapadhānaṃ padahatīti maggalakkhaṇaṃ padhānikaṃ maggaṃ padahati. Pesitacittoti nibbānaṃ pati pesitacitto. Nāmakāyenāti maggappaṭipāṭiyā taṃtaṃmaggasampayuttanāmakāyena. Na pana kiñci āhāti dūratāya samānaṃ na kiñci vacanaṃ bhagavā āha te daḷhataraṃ niggaṇhituṃ.
183.“初次即是第一”。循序渐进者，乃顺次教法。言“为行事，为特例”，意即因缘必有特殊规定。信心已生，信心产生，是因无知之彼端燃起信解，并随信解产生后续。如此总括称为“坚定信心”。亲近师长悉心侍奉。如实宣说，效法所闻佛法，令其具足功德而持。生起渴望学法的热情。以渴望激励深入修习。称为努力正念，戒心坚固。观照顺正修行的法门。为远离和超越杂染，依正断见。行持断灭慧，是断烦恼道之意。证道生于努力和正确观想。此即《法句经》的教导。称努力为三业之一，决意修法，方能成功证果。传授圣道，亦乐意奉献己心，捷达涅槃。
§184
184. Paṇena vohārena byākaraṇaṃ paṇaviyā, paṇaviyā abhāvena opaṇaviyā, na upetīti na yujjati. Tanti idaṃ idha adhippetaṃ paṇo paṇaviyaṃ dassetuṃ. Tayidaṃ sabbaṃ bhagavā ‘‘mayaṃ kho, āvuso, sāyañceva bhuñjāmā’’ti assajipunabbasukehi vuttaṃ sikkhāya avattanabhāvadīpanavacanaṃ sandhāya vadati.
184.以手势比划说明语法，手势间有起伏，表现止息变化，不相拘束。此处指上文所述的手势和变化，意在诠释手势语法含义。所说诸法，世尊曾言：“我们傍晚时分共坐一处”，此乃经中常见的法门示现，表明当时情况，意在教导，示现持戒和教法之流转，示范修行次第。
Ukkhipitvāti sīsena gahetvā viya samādāya. Anudhammoti anurūpo sabhāvo, sāvakabhāvassa anucchavikā paṭipatti. Rohanīyanti viruḷhibhāvaṃ. Siniyhati ettha, etena vāti sineho, kāraṇaṃ. Taṃ ettha atthīti sinehavantaṃ, pādakanti attho. Taco ekaṃ aṅganti taco vīrapakkhabhāve ekamaṅgaṃ. Padhānaṃ anuyuñjantassa hi tace palujjamānepi taṃnimittaṃ avosānaṃ anāpajjanakasseva vīriyassa ekaṃ aṅgaṃ ekaṃ kāraṇaṃ. Evaṃ sesesu vattabbaṃ. Tenāha – ‘‘arahattaṃ appatvā na vuṭṭhahissāmīti evaṃ paṭipajjatī’’ti. Sesaṃ suviññeyyameva.
“提起”即比喻为抓住头部，是指专注持守。与法相应，依僧侣的修行行为而定。称“熄灭”为枯萎之意。此处“喜好”，指喜爱，是缘故。以此而得其意：喜好是指能够带来成就的因，足以使心平静。单一肢体如足或强翼，若恒常忍耐，虽无成就，亦可作为一因供发起能量生果。此类似原理推知众因众果。由此知晓：如来虽未出世，若未得阿拉汉果，亦不会提起此义。此理必须详审辨明。
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