1. Devadahavaggo · 1. 迭瓦达哈品义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Majjhimanikāye · 于《中部》中
Uparipaṇṇāsa-aṭṭhakathā · 《后五十篇注释》
1. Devadahavaggo1. 迭瓦达哈品
1. Devadahasuttavaṇṇanā1. 《迭瓦达哈经》注释
§1
1.Evaṃme sutanti devadahasuttaṃ. Tattha devadahaṃ nāmāti devā vuccanti rājāno, tattha ca sakyarājūnaṃ maṅgalapokkharaṇī ahosi pāsādikā ārakkhasampannā, sā devānaṃ dahattā ‘‘devadaha’’nti paññāyittha. Tadupādāya sopi nigamo devadahantveva saṅkhaṃ gato. Bhagavā taṃ nigamaṃ nissāya lumbinivane viharati. Sabbaṃ taṃ pubbekatahetūti pubbe katakammapaccayā. Iminā kammavedanañca kiriyavedanañca paṭikkhipitvā ekaṃ vipākavedanameva sampaṭicchantīti dasseti. Evaṃ vādino, bhikkhave, nigaṇṭhāti iminā pubbe aniyametvā vuttaṃ niyametvā dasseti.
一、如是我闻。这是天王方便法的故事。其中，称为『天王』乃天人及诸王之总称。在此有释迦族国王释迦摩诃迦罗所造的池亭庄严，庄严且备有护卫。此庄严因焚烧天人庄严之故，被称为『天王火』。由此缘故，世间传说中，同样传达此为『天王火』一名。此传说由一出处演变，遂成为一整体通说。世尊依据此通说，于鹿野苑安住。此皆缘于先前之因缘，乃先前时所造业之果报。世尊以此示现，舍弃所有业之苦，即业之感受及业之行为感受，唯有报果感受得以存在。诸比库，当知持此说者，谓『尼干陀』（即禁欲者）者，乃因前劣施业未能约束之事，今以约束示现。
Ahuvamhevamayanti idaṃ bhagavā tesaṃ ajānanabhāvaṃ jānantova kevalaṃ kalisāsanaṃ āropetukāmo pucchati. Ye hi ‘‘mayaṃ ahuvamhā’’tipi na jānanti, te kathaṃ kammassa katabhāvaṃ vā akatabhāvaṃ vā jānissanti. Uttaripucchāyapi eseva nayo.
二、世尊如是说：“我等亦当如此思维”。此说示意世尊欲探询众生之无知本质。若谁未能识我等所谓“我等若是如此”之意，便不可能了知业行之作意或非作意。即便续问此理，结局亦同。
§2
2.Evaṃ santeti cūḷadukkhakkhandhe (ma. ni. 1.179-180) mahānigaṇṭhassa vacane sacce santeti attho, idha pana ettakassa ṭhānassa tumhākaṃ ajānanabhāve santeti attho. Na kallanti na yuttaṃ.
二、如是说者，乃指《小苦蕴经》中称“真如”的大禁欲师之言。此理在此地之未明无知状态中其意确如所说。不可轻视，亦不应否定。
§3
3.Gāḷhūpalepanenāti bahalūpalepanena, punappunaṃ visarañjitena, na pana khaliyā littena viya. Esaniyāti esanisalākāya antamaso nantakavaṭṭiyāpi. Eseyyāti gambhīraṃ vā uttānaṃ vāti vīmaṃseyya. Agadaṅgāranti jhāmaharītakassa vā āmalakassa vā cuṇṇaṃ. Odaheyyāti pakkhipeyya. Arogotiādi māgaṇḍiyasutte (ma. ni. 2.213) vuttameva.
三、『坚厚膏』者，谓以多量膏药反复涂擦，实非浅薄敷抹之类。『埃沙尼』者，谓一根长棍，末端带有绳索的绞索。『埃赛』者，谓深长或伸展、抻展之意。『阿嘎丹嘎儿』者，可能是指摧毁性粉末，如叶绿马哈附近发现的苦涩粉末。『欧陀嘿』者，意谓投掷。此释意即出自《道德经·魔我篇》。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ, sallena viddhassa hi viddhakāle vedanāya pākaṭakālo viya imesaṃ ‘‘mayaṃ pubbe ahuvamhā vā no vā, pāpakammaṃ akaramhā vā no vā, evarūpaṃ vā pāpaṃ karamhā’’ti jānanakālo siyā. Vaṇamukhassa parikantanādīsu catūsu kālesu vedanāya pākaṭakālo viya ‘‘ettakaṃ vā no dukkhaṃ nijjiṇṇaṃ, ettake vā nijjiṇṇe sabbameva dukkhaṃ nijjiṇṇaṃ bhavissati, suddhante patiṭṭhitā nāma bhavissāmā’’ti jānanakālo siyā. Aparabhāge phāsubhāvajānanakālo viya diṭṭheva dhamme akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya jānanakālo siyā. Evamettha ekāya upamāya tayo atthā, catūhi upamāhi eko attho paridīpito.
四、比库们，此处以此喻为例。其犁铧受损之时，犁农清楚感觉其疼痛与不适，便如知晓“我们昔日所为，或曾行恶业”之时机。凶恶行善之起伏时机，诸如草丛损毁等四种时刻也如是显现感觉痛苦。而最后阶段，如恶行转为善行之时间点，便如见现量善法中断与涅槃之时机。以此三义、四喻彰显一理。
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4. Ime pana tato ekampi na jānanti, virajjhitvā gate salle aviddhova ‘‘viddhosi mayā’’ti paccatthikassa vacanappamāṇeneva ‘‘viddhosmī’’ti saññaṃ uppādetvā dukkhappattapuriso viya kevalaṃ mahānigaṇṭhassa vacanappamāṇena sabbametaṃ saddahantā evaṃ sallopamāya bhagavatā niggahitā paccāharituṃ asakkontā yathā nāma dubbalo sunakho migaṃ uṭṭhāpetvā sāmikassa abhimukhaṃ karitvā attanā osakkati, evaṃ mahānigaṇṭhassa matthake vādaṃ pakkhipantā nigaṇṭho, āvusotiādīmāhaṃsu.
五、但仍有少者不知晓，譬如利刃刺入后，刀刃即被拔除，瞬间因痛觉产生“我已被刺伤”的认知。如同伤痛渐起之人听闻声声言语，因无法承受痛苦，勉力忍受。正如弱小猎狗兴奋跳起，面对主人奔走时自戕所致。此理譬喻大禁欲者心中争辩不已时，如此宣言、喧嚷。
§5
5. Atha ne bhagavā sācariyake niggaṇhanto pañca kho imetiādimāha. Tatrāyasmantānanti tesu pañcasu dhammesu āyasmantānaṃ. Kā atītaṃse satthari saddhāti atītaṃsavādimhi satthari kā saddhā. Yā atītavādaṃ saddahantānaṃ tumhākaṃ mahānigaṇṭhassa saddhā, sā katamā? Kiṃ bhūtatthā abhūtatthā, bhūtavipākā abhūtavipākāti pucchati. Sesapadesupi eseva nayo. Sahadhammikanti sahetukaṃ sakāraṇaṃ. Vādapaṭihāranti paccāgamanakavādaṃ. Ettāvatā tesaṃ ‘‘apanetha saddhaṃ, sabbadubbalā esā’’ti saddhāchedakavādaṃ nāma dasseti.
第五章。然后世尊汇集众师，称曰：『这里有五法』。所谓那五法，是指尊者们。其中‘尊者’一词意涵五法。何为先已存在者之师者信解？即在先已存在者说法中，谁是师者、何为信解。若问‘在先已存在者说法中你们的大象头阿耨达尊者的信解为何？’所指为何？即其所信解内容为何，是实法或非实法，或实法之果报与非实法之果报。余下音节亦依此类推。‘同法共住者’者，指缘共同、具因果联系者。‘辩别反驳者’者，指反对来由说法者。如此，他们之信解断灭辩称教说说：“当抛弃此信解，此信解极其脆弱”——此乃“断信辩说”表达。
§6
6.Avijjā aññāṇāti avijjāya aññāṇena. Sammohāti sammohena. Vipaccethāti viparītato saddahatha, vipallāsaggāhaṃ vā gaṇhathāti attho.
第六章。无明与知识二者相对。无明与别之识知对治。迷惑指迷惑本身。‘对背’意即反向认为信解。‘僻见执著’或‘执者’即此义。
§7
7.Diṭṭhadhammavedanīyanti imasmiṃyeva attabhāve vipākadāyakaṃ. Upakkamenāti payogena. Padhānenāti vīriyena. Samparāyavedanīyanti dutiye vā tatiye vā attabhāve vipākadāyakaṃ. Sukhavedanīyanti iṭṭhārammaṇavipākadāyakaṃ kusalakammaṃ. Viparītaṃ dukkhavedanīyaṃ. Paripakkavedanīyanti paripakke nipphanne attabhāve vedanīyaṃ, diṭṭhadhammavedanīyassevetaṃ adhivacanaṃ. Aparipakkavedanīyanti aparipakke attabhāve vedanīyaṃ, samparāyavedanīyassevetaṃ adhivacanaṃ. Evaṃ santepi ayamettha viseso – yaṃ paṭhamavaye kataṃ paṭhamavaye vā majjhimavaye vā pacchimavaye vā vipākaṃ deti, majjhimavaye kataṃ majjhimavaye vā pacchimavaye vā vipākaṃ deti, pacchimavaye kataṃ tattheva vipākaṃ deti, taṃ diṭṭhadhammavedanīyaṃ nāma. Yaṃ pana sattadivasabbhantare vipākaṃ deti, taṃ paripakkavedanīyaṃ nāma. Taṃ kusalampi hoti akusalampi.
第七章。‘见法’意指于此自身状态中果报因缘所表现之现象。‘援用’意指依凭经验。‘专恭’意谓以精进之力。‘重感受’指次第第二或第三生命状态果报之承担。‘乐受’意指善法果报所感受之乐。‘逆受’意指苦受。‘熟受’代表于成熟时呈现之感受，报果显现于自身状态中统称见法感受。‘不熟受’则意指于不成熟时显现之感受，次第感受亦名重感受。依此，别具特征：初生命阶段所示果报，不论初中后期，都属见法感受。若于七日内所现果报，称为成熟受。此亦可善或不善。
Tatrimāni vatthūni – puṇṇo nāma kira duggatamanusso rājagahe sumanaseṭṭhiṃ nissāya vasati. Tamenaṃ ekadivasaṃ nagaramhi nakkhatte saṅghuṭṭhe seṭṭhi āha – ‘‘sace ajja kasissasi, dve ca goṇe naṅgalañca labhissasi. Kiṃ nakkhattaṃ kīḷissasi, kasissasī’’ti. Kiṃ me nakkhattena, kasissāmīti? Tena hi ye goṇe icchasi, te gahetvā kasāhīti. So kasituṃ gato. Taṃ divasaṃ sāriputtatthero nirodhā vuṭṭhāya ‘‘kassa saṅgahaṃ karomī’’ti? Āvajjanto puṇṇaṃ disvā pattacīvaraṃ ādāya tassa kasanaṭṭhānaṃ gato. Puṇṇo kasiṃ ṭhapetvā therassa dantakaṭṭhaṃ datvā mukhodakaṃ adāsi. Thero sarīraṃ paṭijaggitvā kammantassa avidūre nisīdi bhattābhihāraṃ olokento. Athassa bhariyaṃ bhattaṃ āharantiṃ disvā antarāmaggeyeva attānaṃ dassesi.
此处叙三事例——有一名为普诺者，昔为堕落恶人，今住王舍城富商苏曼那舍提之家。某日，城中富商聚集请定宴席，问曰：“今天谁为农夫？若为农夫，必得二丈长耙一柄。你们谁将耕耘？”普诺问：“以何耙耕？”众答以耙，遂去耕耘。当天，沙利长老起身内心思维：“我为谁守护？”见普诺取布衣，前往耕作场。普诺立耙，献上长老牙木耙柄，并供饮水。长老身体与耕地不远处坐，于食场间扫视。见其妻取食至，便在角落显现自我。
Sā sāmikassa āhaṭabhattaṃ therassa patte pakkhipitvā puna gantvā aññaṃ bhattaṃ sampādetvā divā agamāsi. Puṇṇo ekavāraṃ kasitvā nisīdi. Sāpi bhattaṃ gahetvā āgacchantī āha – ‘‘sāmi pātova te bhattaṃ āhariyittha, antarāmagge pana sāriputtattheraṃ disvā taṃ tassa datvā aññaṃ pacitvā āharantiyā me ussūro jāto, mā kujjhi sāmī’’ti. Bhaddakaṃ te bhadde kataṃ, mayā therassa pātova dantakaṭṭhañca mukhodakañca dinnaṃ, amhākaṃyevānena piṇḍapātopi paribhutto, ajja therena katasamaṇadhammassa mayaṃ bhāgino jātāti cittaṃ pasādesi. Ekavāraṃ kasitaṭṭhānaṃ suvaṇṇameva ahosi. So bhuñjitvā kasitaṭṭhānaṃ olokento vijjotamānaṃ disvā uṭṭhāya yaṭṭhiyā paharitvā rattasuvaṇṇabhāvaṃ jānitvā ‘‘rañño akathetvā paribhuñjituṃ na sakkā’’ti gantvā rañño ārocesi. Rājā taṃ sabbaṃ sakaṭehi āharāpetvā rājaṅgaṇe rāsiṃ kāretvā ‘‘kassimasmiṃ nagare ettakaṃ suvaṇṇaṃ atthī’’ti pucchi. Kassaci natthīti ca vutte seṭṭhiṭṭhānamassa adāsi. So puṇṇaseṭṭhi nāma jāto.
她对主人说：“大人，请将食物献给长老，见他时便给他些，有别者烹羹而送食，我生嫉恨，不要怪我，大人。”善哉，善哉！我曾将长老牙木耙与饮水供养，我们彼此如是共护佛法布施，心生欢喜。耕地曾为一顿美味黄金。食毕观看耕地，见其现发金光，起身以棍击击地，知其夜色现有黄金光，遂言：“王若不许可，自难充用。”即往报告王。王召集众人，将此事铎告王庭：“此城中所有黄金若干？”王因言无黄金，便付耕地之地权与普诺。
Aparampi vatthu – tasmiṃyeva rājagahe kāḷaveḷiyo nāma duggato atthi. Tassa bhariyā paṇṇambilayāguṃ paci. Mahākassapatthero nirodhā vuṭṭhāya ‘‘kassa saṅgahaṃ karomī’’ti āvajjanto taṃ disvā gantvā gehadvāre aṭṭhāsi. Sā pattaṃ gahetvā sabbaṃ tattha pakkhipitvā therassa adāsi, thero vihāraṃ gantvā satthu upanāmesi. Satthā attano yāpanamattaṃ gaṇhi, sesaṃ pañcannaṃ bhikkhusatānaṃ pahosi. Kāḷavaḷiyopi taṃ ṭhānaṃ patto cūḷakaṃ labhi. Mahākassapo satthāraṃ kāḷavaḷiyassa vipākaṃ pucchi. Satthā ‘‘ito sattame divase seṭṭhicchattaṃ labhissatī’’ti āha. Kāḷavaḷiyo taṃ kathaṃ sutvā gantvā bhariyāya ārocesi.
另一事件——于同时王舍城有名为拘罗维罗之恶徒。其妻烹制五彩菜肴。大咖萨巴长老涅槃醒起，心念“我为谁守护？”见恶徒，前往其门口站立。恶徒妻持布革，尽数置于彼处，献于长老。长老往禅房，教导师父。师父以自身背负法器为量度，余五百比库悉数供养。拘罗维罗亦得此地少许。大咖萨巴问师长拘罗维罗未来果报。师曰：“七日内必得富商村宅。”拘罗维罗闻之，归告妻。
Tadā ca rājā nagaraṃ anusañcaranto bahinagare jīvasūle nisinnaṃ purisaṃ addasa. Puriso rājānaṃ disvā uccāsaddaṃ akāsi ‘‘tumhākaṃ me bhuñjanabhattaṃ pahiṇatha devā’’ti. Rājā ‘‘pesessāmī’’ti vatvā sāyamāsabhatte upanīte saritvā ‘‘imaṃ harituṃ samatthaṃ jānāthā’’ti āha, nagare sahassabhaṇḍikaṃ cāresuṃ. Tatiyavāre kāḷavaḷiyassa bhariyā aggahesi . Atha naṃ rañño dassesuṃ, sā purisavesaṃ gahetvā pañcāvudhasannaddhā bhattapātiṃ gahetvā nagarā nikkhami. Bahinagare tāle adhivattho dīghatālo nāma yakkho taṃ rukkhamūlena gacchantiṃ disvā ‘‘tiṭṭha tiṭṭha bhakkhosi me’’ti āha. Nāhaṃ tava bhakkho, rājadūto ahanti. Kattha gacchasīti. Jīvasūle nisinnassa purisassa santikanti. Mamapi ekaṃ sāsanaṃ harituṃ sakkhissasīti. Āma sakkhissāmīti. ‘‘Dīghatālassa bhariyā sumanadevarājadhītā kāḷī puttaṃ vijātā’’ti āroceyyāsi. Imasmiṃ tālamūle satta nidhikumbhiyo atthi, tā tvaṃ gaṇheyyāsīti. Sā ‘‘dīghatālassa bhariyā sumanadevarājadhītā kāḷī puttaṃ vijātā’’ti ugghosentī agamāsi.
当时，国王在城中巡视，见到一人坐于外城居民区的枣树下。那人见到国王，发出高声说道：“你们将我的饮食粮食献上吧，天神们！”国王说：“我会派人去办。”说完，天色将晚时带着晚饭去，到达后说道：“你应该知道，这可以被取用。”于是，国王派遣了千名仆役在城中游走。第三次，他将黑蟒的妻子抓住。接着她未见到国王，便拿着男装，穿戴整齐携带饭钵，离开城市。外城居民区的长树下，有个名为长尾的夜叉，用树根看见她行走，喊道：“站住，站住，你吃了我的东西。”她回答：“我不是你的食物，是国王的使者。”问她：“你要到哪里去？”那人坐在枣树下道：“我也将承当起一项使命。”她说：“我将承当这任务。”又说：“长尾的妻子是苏摩那天王的女儿，名叫迦梨，刚生了孩子。”并告诉她：“这树下藏有七个财宝坛，你去收取吧。”她喊着“长尾的妻子是苏摩那天王的女儿，迦梨刚生了孩子”，之后就走了。
Sumanadevo yakkhasamāgame nisinno sutvā ‘‘eko manusso amhākaṃ piyapavattiṃ āharati, pakkosatha na’’nti sāsanaṃ sutvā pasanno ‘‘imassa rukkhassa parimaṇḍalacchāyāya pharaṇaṭṭhāne nidhikumbhiyo tuyhaṃ dammī’’ti āha. Jīvasūle nisinnapuriso bhattaṃ bhuñjitvā mukhapuñchanakāle itthiphassoti ñatvā cūḷāya ḍaṃsi, sā asinā attano cūḷaṃ chinditvā rañño santikaṃyeva gatā. Rājā bhattabhojitabhāvo kathaṃ jānitabboti? Cūḷasaññāyāti vatvā rañño ācikkhitvā taṃ dhanaṃ āharāpesi. Rājā aññassa ettakaṃ dhanaṃ nāma atthīti. Natthi devāti. Rājā tassā patiṃ tasmiṃ nagare dhanaseṭṭhiṃ akāsi. Mallikāyapi deviyā vatthu kathetabbaṃ. Imāni tāva kusalakamme vatthūni.
苏摩那天王坐在夜叉大会中，听闻有人给我们带来了珍爱食物，便感到高兴，便说：“在这树荫的四周和遮蔽之处，有财宝坛，我会守护它们。”坐在枣树下的人吃饭，擦嘴时辨认出女性的体貌，便责骂她，她便用石头砸断了他的眉毛，随即径自前往国王那里。如何能知道国王已用饭呢？因断眉的形象，国王指认，说：“这就是财物。”国王认为别人没有这么多财物。有人说：“没有天神。”国王在该城设立了她丈夫为富有之人。也要讲述关于玛丽佳女神的事迹，这些事情均属善业事迹。
Nandamāṇavako pana uppalavaṇṇāya theriyā vippaṭipajji, tassa mañcato uṭṭhāya nikkhamitvā gacchantassa mahāpathavī bhijjitvā okāsamadāsi, tattheva mahānarakaṃ paviṭṭho. Nandopi goghātako paṇṇāsa vassāni goghātakakammaṃ katvā ekadivasaṃ bhojanakāle maṃsaṃ alabhanto ekassa jīvamānakagoṇassa jivhaṃ chinditvā aṅgāresu pacāpetvā khādituṃ āraddho. Athassa jivhā mūle chijjitvā bhattapātiyaṃyeva patitā, so viravanto kālaṃ katvā niraye nibbatti. Nandopi yakkho aññena yakkhena saddhiṃ ākāsena gacchanto sāriputtattheraṃ navoropitehi kesehi rattibhāge abbhokāse nisinnaṃ disvā sīse paharitukāmo itarassa yakkhassa ārocetvā tena vāriyamānopi pahāraṃ datvā ḍayhāmi ḍayhāmīti viravanto tasmiṃyeva ṭhāne bhūmiṃ pavisitvā mahāniraye nibbattoti imāni akusalakamme vatthūni.
那名名叫南达玛那瓦的老比库，因嗔怒一位有莲花色的长老女沙曼尼，起身离开座位时，踩断了地面的草茎，当场堕入大地狱。南达这位杀牛者，在过去五十年中不断行杀牛业，一天吃饭时未得肉食，便割断一头活牛的舌头，放在火中烧烤，准备吃。当他将舌根割断，掉落饭钵中时，就立即堕入恶趣；他在那个时候断命，赴大地狱中受苦。南达这位夜叉与另一夜叉同空中飞行时，见到沙利弗长老头发梳理，想打击那夜叉时，被告知那人是应当尊敬的，于是他放下攻击，退去，陷入大地狱。以上皆是不善业的事迹。
Yaṃ pana antamaso maraṇasantikepi kataṃ kammaṃ bhavantare vipākaṃ deti, taṃ sabbaṃ samparāyavedanīyaṃ nāma. Tattha yo aparihīnassa jhānassa vipāko nibbattissati, so idha nibbattitavipākoti vutto. Tassa mūlabhūtaṃ kammaṃ neva diṭṭhadhammavedanīyaṃ na samparāyavedanīyanti, na vicāritaṃ, kiñcāpi na vicāritaṃ, samparāyavedanīyameva panetanti veditabbaṃ. Yo paṭhamamaggādīnaṃ bhavantare phalasamāpattivipāko, so idha nibbattitaguṇotveva vutto. Kiñcāpi evaṃ vutto, maggakammaṃ pana paripakkavedanīyanti veditabbaṃ. Maggacetanāyeva hi sabbalahuṃ phaladāyikā anantaraphalattāti.
然而，临终时所造之业成就果报，称为一切后世苦报业。彼中有一类人，因不为无自性的入禅所惑，其所造业的果报将在此世中得现，称为于此处现胎果报。此类业的基础业，即非有形态感受业，亦非一切后世苦报业，也不可思议，唯当知为一切后世苦报之业。那些初入圣道弟子而获果报者，在此现胎果之性质中得说。又被称为“多种感受业”，也说明业的成熟能生感受果报。
§8
8.Bahuvedanīyanti saññābhavūpagaṃ. Appavedanīyanti asaññābhavūpagaṃ. Savedanīyanti savipākaṃ kammaṃ. Avedanīyanti avipākaṃ kammaṃ. Evaṃ santeti imesaṃ diṭṭhadhammavedanīyādīnaṃ kammānaṃ upakkamena samparāyavedanīyādi bhāvakāraṇassa alābhe sati. Aphaloti nipphalo niratthakoti. Ettāvatā aniyyānikasāsane payogassa aphalataṃ dassetvā padhānacchedakavādo nāma dassitoti veditabbo. Sahadhammikā vādānuvādāti parehi vuttakāraṇena sakāraṇā hutvā nigaṇṭhānaṃ vādā ca anuvādā ca. Gārayhaṃ ṭhānaṃ āgacchantīti viññūhi garahitabbaṃ kāraṇaṃ āgacchanti. ‘‘Vādānuppattā gārayhaṭṭhānā’’tipi pāṭho. Tassattho – parehi vuttena kāraṇena sakāraṇā nigaṇṭhānaṃ vādaṃ anuppattā taṃ vādaṃ sosentā milāpentā dukkaṭakammakārinotiādayo dasa gārayhaṭṭhānā āgacchanti.
第八，名为多感业者，指缘起于识所生之业。名为少感业者，指非缘于识所生之业。有感业者，指已成熟之业。无感业者，指未成熟之业。如此说，乃因此等有形态感受业等业的差别，生起后世苦报等感果因的缺失，即所谓无果，徒然无益。已示现无果说，此谓断除业果之说。共同行说，谓由他人所发言因缘，成就他人之辩论说法，以及那些断绝与耆那者的争论之辩说。不善法因缘轻贱场所乃由智者所知之因缘。谓为“争论起于轻贱场所”的经文。理由彼方所发，他人借因生起议论，耆那等众发起争论，彼等亦随之争辩，损害行恶者，故谓有十种轻贱场所之文句。
§9
9.Saṅgatibhāvahetūti niyatibhāvakāraṇā. Pāpasaṅgatikāti pāpaniyatino. Abhijātihetūti chaḷabhijātihetu.
第九，和合本质因，定名为不变化因。恶和合，谓恶不变业者。生六亲因，是六亲生因共六种的业因。
§10
10. Evaṃ nigaṇṭhānaṃ upakkamassa aphalataṃ dassetvā idāni niyyānikasāsane upakkamassa vīriyassa ca saphalataṃ dassetuṃ kathañca, bhikkhavetiādimāha. Tattha anaddhabhūtanti anadhibhūtaṃ. Dukkhena anadhibhūto nāma manussattabhāvo vuccati, na taṃ addhabhāveti nābhibhavatīti attho. Tampi nānappakārāya dukkarakārikāya payojento dukkhena addhabhāveti nāma. Ye pana sāsane pabbajitvā āraññakā vā honti rukkhamūlikādayo vā, te dukkhena na addhabhāventi nāma. Niyyānikasāsanasmiñhi vīriyaṃ sammāvāyāmo nāma hoti.
10. 如是，尼干达等人，在堕落无果之处见此苦难已现，现今在出世间戒律教法中，要使出离之道及精进之道显现其成果，故言「比库们」。此中所说“无增无损”者，是指无所增益、无所减少。所谓“苦中无增损”，即人世存在状态，不是增加也不是减少，故谓非增非减。对此种状态，虽因多种原因造作而生的痛苦，称之成增；而已经苦难所调伏，则称为无增无损。那些受教而出家，住于林野、树根等处的比库，则不受苦苦化为增损。因此，在出世间戒律教中，所谓精进，指的是正精进。
Thero panāha – yo issarakule nibbatto sattavassiko hutvā alaṅkatappaṭiyatto pituaṅke nisinno ghare bhattakiccaṃ katvā nisinnena bhikkhusaṅghena anumodanāya kariyamānāya tisso sampattiyo dassetvā saccesu pakāsitesu arahattaṃ pāpuṇāti, mātāpitūhi vā ‘‘pabbajissasi tātā’’ti vutto ‘‘āma pabbajissāmī’’ti vatvā nhāpetvā alaṅkaritvā vihāraṃ nīto tacapañcakaṃ uggaṇhitvā nisinno kesesu ohāriyamānesu khuraggeyeva arahattaṃ pāpuṇāti, navapabbajito vā pana manosilātelamakkhitena sīsena punadivase mātāpitūhi pesitaṃ kājabhattaṃ bhuñjitvā vihāre nisinnova arahattaṃ pāpuṇāti, ayaṃ na dukkhena attānaṃ addhabhāveti nāma. Ayaṃ pana ukkaṭṭhasakkāro. Yo dāsikucchiyaṃ nibbatto antamaso rajatamuddikampi piḷandhitvā gorakapiyaṅgumattenāpi sarīraṃ vilimpetvā ‘‘pabbājetha na’’nti nīto khuragge vā punadivase vā arahattaṃ pāpuṇāti, ayampi na anaddhabhūtaṃ attānaṃ dukkhena addhabhāveti nāma.
长老答曰——有一人出生于王族，住七十年后为保持荣饰，坐在父亲膝上，在家中完成日常食事，受僧众赞许，表现三种功德，成就阿拉汉果。其父母曾言“你应当出家，儿啊”，他应答“是，我定当出家”，沐浴装饰后进入寺院，舍弃身上五种欣好，坐于头发即发棘上，如实证阿拉汉果。又有一新人，头戴铠甲，隔日食用父母所派食物，坐于寺中，亦成阿拉汉果，此非因苦苦使其苦增。又有起热恼者，手执农具，用畜力之鼻系银器划身，或在树棍或犬骨上坐卧，仍成阿拉汉果，亦不因苦苦使苦增。
Dhammikaṃ sukhaṃ nāma saṅghato vā gaṇato vā uppannaṃ catupaccayasukhaṃ. Anadhimucchitoti taṇhāmucchanāya amucchito. Dhammikañhi sukhaṃ na pariccajāmīti na tattha gedho kātabbo. Saṅghato hi uppannaṃ salākabhattaṃ vā vassāvāsikaṃ vā ‘‘idamatthaṃ eta’’nti paricchinditvā saṅghamajjhe bhikkhūnaṃ antare paribhuñjanto pattantare padumaṃ viya sīlasamādhivipassanāmaggaphalehi vaḍḍhati. Imassāti paccuppannānaṃ pañcannaṃ khandhānaṃ mūlabhūtassa. Dukkhanidānassāti taṇhāya. Sā hi pañcakkhandhadukkhassa nidānaṃ. Saṅkhāraṃ padahatoti sampayogavīriyaṃ karontassa. Virāgohotīti maggena virāgo hoti. Idaṃ vuttaṃ hoti ‘‘saṅkhārapadhānena me imassa dukkhanidānassa virāgo hotī’’ti evaṃ pajānātīti iminā sukhāpaṭipadā khippābhiññā kathitā. Dutiyavārena tassa sampayogavīriyassa majjhattatākāro kathito. So yassa hi khvāssāti ettha ayaṃ saṅkhepattho – so puggalo yassa dukkhanidānassa saṅkhārapadhānena virāgo hoti, saṅkhāraṃ tattha padahati, maggapadhānena padahati. Yassa pana dukkhanidānassa ajjhupekkhato upekkhaṃ bhāventassa virāgo hoti, upekkhaṃ tattha bhāveti, maggabhāvanāya bhāveti. Tassāti tassa puggalassa.
称法之乐，为僧团或集会中因四种条件和合而生之乐。所谓“无上乐”，意指断除渴爱而得之乐。称为法乐不是指放弃法，亦不应轻视之。僧团中生起盐巴饭或住夏安居者，视此乐为要紧之事，在僧团中与比库们共享，如莲花一样随三学善果增长。此处五蕴为根本，苦之根源乃渴爱，为五蕴之苦因。若克服行蕴者，即精进合和者，随八正道中正念正定之进修，致生离乐。已断渴、无染欲者，名为出离道。此谓“因行而生苦根源离欲”。此路修习速得智慧禅定。次第二说，论修精进中庸之形。论中庸者指，若有人对苦之根源因行起欲，则除欲；若对苦根源不起欲，则生起离欲，修习八正道。此即该人状况。
§11
11.Paṭibaddhacittoti chandarāgena baddhacitto. Tibbacchandoti bahalacchando. Tibbāpekkhoti bahalapatthano. Santiṭṭhantinti ekato tiṭṭhantiṃ. Sañjagghantinti mahāhasitaṃ hasamānaṃ. Saṃhasantinti sitaṃ kurumānaṃ.
11.拘束心者，为因贪欲所缚之心。猛烈欲望者，为强烈渴望。猛烈怨恨者，为强烈嗔恨。坚立者，为单向立定。大笑者，为大声笑。拥抱者，为热情呵护。
Evameva kho, bhikkhaveti ettha idaṃ opammavibhāvanaṃ – eko hi puriso ekissā itthiyā sāratto ghāsacchādanamālālaṅkārādīni datvā ghare vāseti. Sā taṃ aticaritvā aññaṃ sevati. So ‘‘nūna ahaṃ assā anurūpaṃ sakkāraṃ na karomī’’ti sakkāraṃ vaḍḍhesi. Sā bhiyyosomattāya aticaratiyeva. So – ‘‘ayaṃ sakkariyamānāpi aticarateva, ghare me vasamānā anatthampi kareyya, nīharāmi na’’nti parisamajjhe alaṃvacanīyaṃ katvā ‘‘mā puna gehaṃ pāvisī’’ti vissajjesi. Sā kenaci upāyena tena saddhiṃ santhavaṃ kātuṃ asakkontī naṭanaccakādīhi saddhiṃ vicarati. Tassa purisassa taṃ disvā neva uppajjati domanassaṃ, somanassaṃ pana uppajjati.
此处善巧为喻：有一男子独居，向一女子赠送美丽服饰等礼物让她住家中。女子后背叛他，与他人交往。男子心生“我肯定不能给予适当尊敬”，于是尊敬之情减退。女子越发肆意妄为，男子思“她既然如此即使她住家中亦无益处，决意断绝，不让她再入家”。女子无计，和小舞等艺人一起游行。男子见状心生不快无明，而喜乐亦起。
Tattha purisassa itthiyā sārattakālo viya imassa bhikkhuno attabhāve ālayo. Ghāsacchādanādīni datvā ghare vasāpanakālo viya attabhāvassa paṭijagganakālo. Tassā aticaraṇakālo viya jaggiyamānasseva attabhāvassa pittapakopādīnaṃ vasena sābādhatā. ‘‘Attano anurūpaṃ sakkāraṃ alabhantī aticaratī’’ti sallakkhetvā sakkāravaḍḍhanaṃ viya ‘‘bhesajjaṃ alabhanto evaṃ hotī’’ti sallakkhetvā bhesajjakaraṇakālo. Sakkāre vaḍḍhitepi puna aticaraṇaṃ viya pittādīsu ekassa bhesajje kariyamāne sesānaṃ pakopavasena puna sābādhatā. Parisamajjhe alaṃvacanīyaṃ katvā gehā nikkaḍḍhanaṃ viya ‘‘idāni te nāhaṃ dāso na kammakaro, anamatagge saṃsāre taṃyeva upaṭṭhahanto vicariṃ, ko me tayā attho, chijja vā bhijja vā’’ti tasmiṃ anapekkhataṃ āpajjitvā vīriyaṃ thiraṃ katvā maggena kilesasamugghātanaṃ. Naṭanaccakādīhi naccamānaṃ vicarantiṃ disvā yathā tassa purisassa domanassaṃ na uppajjati, somanassameva uppajjati, evameva imassa bhikkhuno arahattaṃ pattassa pittapakopādīnaṃ vasena ābādhikaṃ attabhāvaṃ disvā domanassaṃ na uppajjati, ‘‘muccissāmi vata khandhaparihāradukkhato’’ti somanassameva uppajjatīti. Ayaṃ pana upamā ‘‘paṭibaddhacittassa domanassaṃ uppajjati, appaṭibaddhacittassa natthetanti ñatvā itthiyā chandarāgaṃ pajahati, evamayaṃ bhikkhu saṅkhāraṃ vā padahantassa upekkhaṃ vā bhāventassa dukkhanidānaṃ pahīyati, no aññathāti ñatvā tadubhayaṃ sampādento dukkhanidānaṃ pajahatī’’ti etamatthaṃ vibhāvetuṃ āgatāti veditabbā.
此处男子对女子生爱时如住舍所，授美服饰等为依托。女子出轨后，此为男子内心的痛苦之时。依此思谓：“得不到理当的尊敬，她行此过失”。故男子愤乱之心生。尊敬越增，误行越多，产生诸多苦恼。终至断绝通往居所，如泥沙滚落。他内心坚定修正道，断恶根。见女子与小舞等同游，男子不生烦恼，而生喜乐。此为比喻言：“拘束心生烦恼，无拘心则无”。理解此理，则能断除女子内心爱欲。由此比库对行蕴点破、或修观照不起恶欲时，断除苦因，不从别处著着，断除苦根，实时成就。故曰二者俱得苦因断，乃为智慧所知，后起者理应了知。
§12
12.Yathā sukhaṃ kho me viharatoti yena sukhena viharituṃ icchāmi tena, me viharato. Padahatoti pesentassa. Ettha ca yassa sukhā paṭipadā asappāyā, sukhumacīvarāni dhārentassa pāsādike senāsane vasantassa cittaṃ vikkhipati, dukkhā paṭipadā sappāyā, chinnabhinnāni thūlacīvarāni dhārentassa susānarukkhamūlādīsu vasantassa cittaṃ ekaggaṃ hoti, taṃ sandhāyetaṃ vuttaṃ.
12.如我在此感受安乐，便由我所欲之乐而安住。所谓巴达者，意指施主。这里说，心住于安乐之行且无烦恼，如持轻软衣服者；居于华丽宅所，心疏散；反之，住于苦行之路且有烦恼，如穿粗重破烂衣服者；居于荆棘根丛，心专注，此理当思维。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ, usukāro viya hi jātijarāmaraṇabhīto yogī daṭṭhabbo, vaṅkakuṭilajimhatejanaṃ viya vaṅkakuṭilajimhacittaṃ, dve alātā viya kāyikacetasikavīriyaṃ, tejanaṃ ujuṃ karontassa kañjikatelaṃ viya saddhā, namanadaṇḍako viya lokuttaramaggo, ussukārassa vaṅkakuṭilajimhatejanaṃ kañjikatelena sinehetvā alātesu tāpetvā namanadaṇḍakena ujukaraṇaṃ viya imassa bhikkhuno vaṅkakuṭilajimhacittaṃ saddhāya sinehetvā kāyikacetasikavīriyena tāpetvā lokuttaramaggena ujukaraṇaṃ, usukārasseva evaṃ ujukatena tejanena sapattaṃ vijjhitvā sampattianubhavanaṃ viya imassa yogino tathā ujukatena cittena kilesagaṇaṃ vijjhitvā pāsādike senāsane nirodhavaratalagatassa phalasamāpattisukhānubhavanaṃ daṭṭhabbaṃ. Idha tathāgato sukhāpaṭipadākhippābhiññabhikkhuno, dukkhāpaṭipadādandhābhiññabhikkhuno ca paṭipattiyo kathitā, itaresaṃ dvinnaṃ na kathitā, tā kathetuṃ imaṃ desanaṃ ārabhi. Imāsu vā dvīsu kathitāsu itarāpi kathitāva honti, āgamanīyapaṭipadā pana na kathitā, taṃ kathetuṃ imaṃ desanaṃ ārabhi. Sahāgamanīyāpi vā paṭipadā kathitāva, adassitaṃ pana ekaṃ buddhuppādaṃ dassetvā ekassa kulaputtassa nikkhamanadesanaṃ arahattena vinivaṭṭessāmīti dassetuṃ imaṃ desanaṃ ārabhi. Sesaṃ sabbattha uttānamevāti.
同理，在此即是比况相续，如同热病发作者应见修行者。作歪斜火焰般心神，犹如两翼的身体与心力，信心如弓臂，世间超越者如箭矢。热病之心承接弓箭，以正道矫正心志，修行者由此正心灭烦恼，乐于涅槃果报安乐。世尊说过，安乐行者与苦行者各具特殊修行法门，未详二者之外，故以此开示法门。此二路尚有他法，未详此处，专讲将来应行路。即使讲共伴道法，未现佛迹时，犹由阿拉汉以般涅槃教诲，令出家子依止清净至道。总之，皆显菁华。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 名为《破除戏论》的《中部注释》中
Devadahasuttavaṇṇanā niṭṭhitā. · 《迭瓦达哈经》注释结束。
2. Pañcattayasuttavaṇṇanā二、《五三经》注释。
§21
21.Evaṃme sutanti pañcattayasuttaṃ. Tattha eketi ekacce. Samaṇabrāhmaṇāti paribbajupagatabhāvena samaṇā jātiyā brāhmaṇā, lokena vā samaṇāti ca brāhmaṇāti ca evaṃ sammatā. Aparantaṃ kappetvā vikappetvā gaṇhantīti aparantakappikā. Aparantakappo vā etesaṃ atthītipi aparantakappikā. Ettha ca antoti ‘‘sakkāyo kho, āvuso, eko anto’’tiādīsu (a. ni. 6.61) viya idha koṭṭhāso adhippeto. Kappoti taṇhādiṭṭhiyo. Vuttampi cetaṃ ‘‘kappoti uddānato dve kappā taṇhākappo ca diṭṭhikappo cā’’ti. Tasmā taṇhādiṭṭhivasena anāgataṃ khandhakoṭṭhāsaṃ kappetvā ṭhitāti aparantakappikāti evamettha attho daṭṭhabbo. Tesaṃ evaṃ aparantaṃ kappetvā ṭhitānaṃ punappunaṃ uppajjanavasena aparantameva anugatā diṭṭhīti aparantānudiṭṭhino. Te evaṃdiṭṭhino taṃ aparantaṃ ārabbha āgamma paṭicca aññampi janaṃ diṭṭhigatikaṃ karontā anekavihitāni adhivuttipadāni abhivadanti. Anekavihitānīti anekavidhāni. Adhivuttipadānīti adhivacanapadāni. Atha vā bhūtamatthaṃ adhibhavitvā yathāsabhāvato aggahetvā vattanato adhivuttiyoti diṭṭhiyo vuccanti, adhivuttīnaṃ padāni adhivuttipadāni, diṭṭhidīpakāni vacanānīti attho.
21.如此说完五十五经。此中“一”字含义深微。萨满婆罗门，指出家行为，出于种姓婆罗门或世俗称谓。划分四方称为边境守护者。此“边境”比喻执着见。执着见即贪欲与见解之执念。经上说“执持二法，贪欲见，见解见”。故此执见据执着见本执着，使执障如边境划分。因执边境，与执着见之人复起执见。如此执见起，绕因缘而生多种言说。言说多样谓多样之教法。言语作用为教法语句。另又以法体分别，须按实相掌握称为教法；此“见”字则指教法解深义理。
Saññīti saññāsamaṅgī. Arogoti nicco. Ittheketi itthaṃ eke, evameketi attho. Iminā soḷasa saññīvādā kathitā, asaññīti iminā aṭṭha asaññīvādā, nevasaññīnāsaññīti iminā aṭṭha nevasaññīnāsaññīvādā, sato vā pana sattassāti iminā satta ucchedavādā. Tattha satoti vijjamānassa. Ucchedanti upacchedaṃ. Vināsanti adassanaṃ. Vibhavanti bhavavigamaṃ. Sabbānetāni aññamaññavevacanāneva. Diṭṭhadhammanibbānaṃvāti iminā pañca diṭṭhadhammanibbānavādā kathitā. Tattha diṭṭhadhammoti paccakkhadhammo vuccati, tattha tattha paṭiladdhaattabhāvassetaṃ adhivacanaṃ. Diṭṭhadhamme nibbānaṃ diṭṭhadhammanibbānaṃ, imasmiṃyeva attabhāve dukkhavūpasamanti attho. Santaṃ vāti saññītiādivasena tīhākārehi santaṃ. Tīṇi hontīti saññī attātiādīni santaattavasena ekaṃ, itarāni dveti evaṃ tīṇi.
“想”，谓与想相关联之群。常为恒常。此处曰如是、如此、一切如是。此内有十六种想说，续中有八种无想说，及八种非想无想说。念者七种断灭说。念中谓现存。断灭意为切断。灭亡为无迹。此三皆为缘灭即无生法。所谓见法无为涅槃，即五无为法涅槃说。见者谓现见真法故。此境涅槃即真实解脱。当以念、想、行三圆通为一体；其余二分别表现为二相，三者总成真常之定。
§22
22.Rūpiṃvāti karajarūpena vā kasiṇarūpena vā rūpiṃ. Tattha lābhī kasiṇarūpaṃ attāti gaṇhāti, takkī ubhopi rūpāni gaṇhātiyeva. Arūpinti arūpasamāpattinimittaṃ vā, ṭhapetvā saññākkhandhaṃ sesaarūpadhamme vā attāti paññapentā lābhinopi takkikāpi evaṃ paññapenti. Tatiyadiṭṭhi pana missakagāhavasena pavattā, catutthā takkagāheneva. Dutiyacatukke paṭhamadiṭṭhi samāpannakavārena kathitā, dutiyadiṭṭhi asamāpannakavārena, tatiyadiṭṭhi suppamattena vā sarāvamattena vā kasiṇaparikammavasena, catutthadiṭṭhi vipulakasiṇavasena kathitāti veditabbā.
“色”者，谓手持五种实物之形色，或称作基色。获取者视为色，智者同摄二色。非色者，谓无色境界之成就，或名余余色法，如想想行余等。第三见，谓因错误执取所致；第四见则为正智见。所谓第二见分为已成足见与未成足见；第三见或善或不善，以假喻式对治法；第四见为广泛之正色界修行说法，此处乃应知之义。
Etaṃ vā panekesaṃ upātivattatanti saññītipadena saṅkhepato vuttaṃ saññāsattakaṃ atikkantānanti attho. Apare aṭṭhakanti vadanti. Tadubhayaṃ parato āvibhavissati. Ayaṃ panettha saṅkhepattho – keci hi etā satta vā aṭṭha vā saññā samatikkamituṃ sakkonti, keci pana na sakkonti. Tattha ye sakkonti, teva gahitā. Tesaṃ pana ekesaṃ upātivattataṃ atikkamituṃ sakkontānaṃ yathāpi nāma gaṅgaṃ uttiṇṇesu manussesu eko dīghavāpiṃ gantvā tiṭṭheyya, eko tato paraṃ mahāgāmaṃ; evameva eke viññāṇañcāyatanaṃ appamāṇaṃ āneñjanti vatvā tiṭṭhanti, eke ākiñcaññāyatanaṃ. Tattha viññāṇañcāyatanaṃ tāva dassetuṃ viññāṇakasiṇameketi vuttaṃ. Parato ‘‘ākiñcaññāyatanameke’’ti vakkhati. Tayidanti taṃ idaṃ diṭṭhigatañca diṭṭhipaccayañca diṭṭhārammaṇañca. Tathāgato abhijānātīti. Iminā paccayena idaṃ nāma dassanaṃ gahitanti abhivisiṭṭhena ñāṇena jānāti.
或谓此为诸“想”中所难观过者，略言为想已超胜境界。有人又言为八。两说将复显何理。此处意谓此略说者：有人能超越七、八种想见，有人不能。能者被采纳为正法。其如渡河人虽行至中流，仍有一人在彼稍止，下一人进至他岸；同样，有人宣说无限意识处，有人宣说无边识处。故此处谓意识无边色界与无边识界，有不同说法。此三即为见见缘，应知为佛所观境及依缘。由此所依，佛能掌握此教，得大神通。
Idāni tadeva vitthārento ye kho te bhontotiādimāha. Yā vā pana etāsaṃ saññānanti yā vā pana etāsaṃ ‘‘yadi rūpasaññāna’’nti evaṃ vuttasaññānaṃ. Parisuddhāti nirupakkilesā. Paramāti uttamā. Aggāti seṭṭhā. Anuttariyā akkhāyatīti asadisā kathīyati. Yadi rūpasaññānanti iminā catasso rūpāvacarasaññā kathitā. Yadi arūpasaññānanti iminā ākāsānañcāyatanaviññāṇañcāyatanasaññā. Itarehi pana dvīhi padehi samāpannakavāro ca asamāpannakavāro ca kathitoti evametā koṭṭhāsato aṭṭha, atthato pana satta saññā honti. Samāpannakavāro hi purimāhi chahisaṅgahitoyeva. Tayidaṃ saṅkhatanti taṃ idaṃ sabbampi saññāgataṃ saddhiṃ diṭṭhigatena saṅkhataṃ paccayehi samāgantvā kataṃ. Oḷārikanti saṅkhatattāva oḷārikaṃ. Atthi kho pana saṅkhārānaṃ nirodhoti etesaṃ pana saṅkhatanti vuttānaṃ saṅkhārānaṃ nirodhasaṅkhātaṃ nibbānaṃ nāma atthi. Atthetanti iti viditvāti taṃ kho pana nibbānaṃ ‘‘atthi eta’’nti evaṃ jānitvā. Tassa nissaraṇadassāvīti tassa saṅkhatassa nissaraṇadassī nibbānadassī. Tathāgato tadupātivattoti taṃ saṅkhataṃ atikkanto samatikkantoti attho.
现在详细解释那段所谓他们称为“主人”的内容。或者说，那些是感知的名称，或者说是“如果是色界感知”的意思，是这样说的感知。洁净者意指无烦恼的。上等者为最高的。无上者为极胜的。所谓无上已明者，应说是不虚妄的。所谓“如果是色界感知”，即由此得知四种色法感知之义。所谓“如果是无色界感知”，即由此得知虚空无边处识和无所有处识等感知。至于其他，则说明由两字组成的合成词和非合成词。如此一来有八十种感知方言，从数字上说共七十种感知。合成词多属于前六组合而成。由此称其为“合成”，这就是所有感知的整体，包括见解上的因素汇合而成。称“麸皮”为“合成体”之意。至于有“行”的断灭，谓其合成的断灭，所谓“有行的断灭”即名为“涅槃”。所谓“存在”的意思理解为“涅槃是存在”的义理。由此明知涅槃是“存在且如此”，因而说涅槃。其名为“断见所”，意指为此合成体的断见所。世尊超越时局之意，谓超越此合成，即超越此世间存在。
§23
23.Tatrāti tesu aṭṭhasu asaññīvādesu. Rūpiṃ vātiādīni saññīvāde vuttanayeneva veditabbāni. Ayañca yasmā asaññīvādo, tasmā idha dutiyacatukkaṃ na vuttaṃ. Paṭikkosantīti paṭibāhanti paṭisedhenti. Saññārogotiādīsu ābādhaṭṭhena rogo, sadosaṭṭhena gaṇḍo, anupaviṭṭhaṭṭhena sallaṃ. Āgatiṃ vā gatiṃ vātiādīsu paṭisandhivasena āgatiṃ, cutivasena gatiṃ, cavanavasena cutiṃ, upapajjanavasena upapattiṃ, punappunaṃ uppajjitvā aparāparaṃ vaḍḍhanavasena vuḍḍhiṃ virūḷhiṃ vepullaṃ. Kāmañca catuvokārabhave rūpaṃ vināpi viññāṇassa pavatti atthi, sese pana tayo khandhe vinā natthi. Ayaṃ pana pañho pañcavokārabhavavasena kathito. Pañcavokāre hi ettake khandhe vinā viññāṇassa pavatti nāma natthi. Vitaṇḍavādī panettha ‘‘aññatra rūpātiādivacanato arūpabhavepi rūpaṃ, asaññābhave ca viññāṇaṃ atthi, tathā nirodhasamāpannassā’’ti vadati. So vattabbo – byañjanacchāyāya ce atthaṃ paṭibāhasi, āgatiṃ vātiādivacanato taṃ viññāṇaṃ pakkhidvipadacatuppadā viya uppatitvāpi gacchati, padasāpi gacchati, govisāṇavalliādīni viya ca vaḍḍhatīti āpajjati. Ye ca bhagavatā anekasatesu suttesu tayo bhavā vuttā, te arūpabhavassa abhāvā dveva āpajjanti. Tasmā mā evaṃ avaca, yathā vuttamatthaṃ dhārehīti.
23.这里说在那八种无感知方言之中，应当依照色等词句的说法去理解。由于是无感知论故，此处第二四分法未提及。谓“反对”即为反驳、否定。关于感知病等三种比喻：『感知病』是如病痛之患，『恶声』如肿块，『未开放』如刺。关于“来去”等谓词，则有与会来、离去相应相关之来去，即「来」指出现在世间；「去」指消失；「枯」指灭亡；「生」指新生；「再生」指反复轮回增长、发育、成长之义。有四种欲身状态，不论有色，识仍生起，但余三蕴不生。有此问题在于论述识于五蕴种类中，不于五蕴外识不能生起。论者辩伪者认为除色之外尚有无色界识及无感知世界实有。此处须断定：“若以符号言说反对此解，则识如同四足动物行走，虽生起亦住行前进，如牧牛牵绳、蔓藤蔓延般增长。”世尊多处经文宣说三界有生，此处不应如此讲述，而应如经文义涵妥当理解。
§24
24.Tatrāti aṭṭhasu nevasaññīnāsaññīvādesu bhummaṃ. Idhāpi rūpiṃ vātiādīni vuttanayeneva veditabbāni. Asaññā sammohoti nissaññabhāvo nāmesa sammohaṭṭhānaṃ. Yo hi kiñci na jānāti, taṃ asaññī esoti vadanti. Diṭṭhasutamutaviññātabbasaṅkhāramattenāti diṭṭhaviññātabbamattena sutaviññātabbamattena mutaviññātabbamattena. Ettha ca vijānātīti viññātabbaṃ, diṭṭhasutamutaviññātabbamattena pañcadvārikasaññāpavattimattenāti ayañhi ettha attho. Saṅkhāramattenāti oḷārikasaṅkhārapavattimattenāti attho. Etassaāyatanassāti etassa nevasaññānāsaññāyatanassa . Upasampadanti paṭilābhaṃ. Byasanaṃ hetanti vināso hesa, vuṭṭhānaṃ hetanti attho. Pañcadvārikasaññāpavattañhi oḷārikasaṅkhārapavattaṃ vā appavattaṃ katvā taṃ samāpajjitabbaṃ. Tassa pana pavattena tato vuṭṭhānaṃ hotīti dasseti. Saṅkhārasamāpattipattabbamakkhāyatīti oḷārikasaṅkhārapavattiyā pattabbanti na akkhāyati. Saṅkhārāvasesasamāpattipattabbanti saṅkhārānaṃyeva avasesā bhāvanāvasena sabbasukhumabhāvaṃ pattā saṅkhārā, tesaṃ pavattiyā etaṃ pattabbanti attho. Evarūpesu hi saṅkhāresu pavattesu etaṃ pattabbaṃ nāma hoti. Tayidanti taṃ idaṃ etaṃ sukhumampi samānaṃ saṅkhataṃ saṅkhatattā ca oḷārikaṃ.
24.这里说在八个无感知及无感知方言之内，亦应依照色等词语说法而认识。无感知即觉察不存，名为迷惑所在。所谓“无感知者”，谓不知不觉者。所谓见闻觉知所应知者乃由见闻与思维应知之合计。如是“应知”即“知晓”意，依五门感知习起之感知。所谓行数仅指合成体习起之意。此处“行”指之即麸皮般的合成习起。所谓“此界”即无感知无感知所处界。得受具足戒律者谓受具戒者。毁坏乃破坏，发生乃形成。应当将五门感知习起与麸皮般合成习起合并，予以证得。由此习起即形成，故而生起。所谓行合应习起而不应说成“习起报习起”，习起之终及合住亦称习起。蕴尽时到达终止，即称习起的终结。若是此类习起应称为合成体，即如麸皮般的细微合成体。
§25
25.Tatrāti sattasu ucchedavādesu bhummaṃ. Uddhaṃ saranti uddhaṃ vuccati anāgatasaṃsāravādo, anāgataṃ saṃsāravādaṃ sarantīti attho. Āsattiṃyeva abhivadanti lagganakaṃyeva vadanti. ‘‘Āsatta’’ntipi pāṭho, taṇhaṃyeva vadantīti attho. Iti pecca bhavissāmāti evaṃ pecca bhavissāma. Khattiyā bhavissāma, brāhmaṇā bhavissāmāti evamettha nayo netabbo. Vāṇijūpamāmaññeti vāṇijūpamā viya vāṇijapaṭibhāgā vāṇijasadisā mayhaṃ upaṭṭhahanti. Sakkāyabhayāti sakkāyassa bhayā. Te hi yatheva ‘‘cattāro kho, mahārāja, abhayassa bhāyanti. Katame cattāro? Gaṇḍuppādo kho, mahārāja, bhayā pathaviṃ na khādati ‘mā pathavī khiyī’ti, konto kho, mahārāja, ekapādena tiṭṭhati ‘mā pathavī osīdī’ti, kikī kho, mahārāja, uttānā seti ‘mā ambhā undriyī’ti, brāhmaṇadhammiko kho, mahārāja, brahmacariyaṃ na carati ‘mā loko ucchijjī’ti ime cattāro abhayassa bhāyanti, evaṃ sakkāyassa bhāyanti’’. Sakkāyaparijegucchāti tameva tebhūmakasaṅkhātaṃ sakkāyaṃ parijigucchamānā. Sā gaddulabaddhoti daṇḍake rajjuṃ pavesetvā baddhasunakho. Evamevimeti ettha daḷhatthambho viya khīlo viya ca tebhūmakadhammasaṅkhāto sakkāyo daṭṭhabbo, sā viya diṭṭhigatiko, daṇḍako viya diṭṭhi, rajju viya taṇhā, gaddulena bandhitvā thambhe vā khīle vā upanibaddhasunakhassa attano dhammatāya chinditvā gantuṃ asamatthassa anuparidhāvanaṃ viya diṭṭhigatikassa diṭṭhidaṇḍake pavesitāya taṇhārajjuyā bandhitvā sakkāye upanibaddhassa anuparidhāvanaṃ veditabbaṃ.
25.这里说在七种灭绝论中，意谓“向上而升，向上而说”，即未来轮回论，谓未来轮回将升起。谓执著即执贪，如捆绳捆绑。所谓“执著”经文作贪。论断谓“毕竟今生还会再生”，并非言今生死后终结；亦不言必做臣民、婆罗门等宿命。诸做生意者亦被看作是世俗分子。所谓“色身恐惧”，即色身对恐惧有所感觉。昔时有人言：「四者令恐惧：肿块不食地，拐杖一足立，蛇上伸颈，婆罗门不修道，使世间恶行。」这四令恐惧，即诸身令恐惧。诸身恐惧即为“身我是累绑合成的”，如绳缚木柱、笼中小狗。由此说法当知，如此不破除“见”是如柱、如拐杖，如绳索缚犬，将无法解脱，即为执见合成的紧缚，是无法断除烦恼的桎梏。
§26
26.Imāneva pañcāyatanānīti imāneva pañca kāraṇāni. Iti mātikaṃ ṭhapentenapi pañceva ṭhapitāni, nigamentenapi pañceva nigamitāni, bhājentena pana cattāri bhājitāni. Diṭṭhadhammanibbānaṃ kuhiṃ paviṭṭhanti. Ekattanānattavasena dvīsu padesu paviṭṭhanti veditabbaṃ.
26.所谓五处界，即五种因缘。故虽说目录里只列五项，但结论也得出仅五项，进而分成四部分。应当知晓涅槃净相在何处。统一与不统一分别应知于两个部分。
§27
27. Evañca catucattālīsa aparantakappike dassetvā idāni aṭṭhārasa pubbantakappike dassetuṃ santi, bhikkhavetiādimāha. Tattha atītakoṭṭhāsasaṅkhātaṃ pubbantaṃ kappetvā vikappetvā gaṇhantīti pubbantakappikā. Pubbantakappo vā etesaṃ atthīti pubbantakappikā. Evaṃ sesampi pubbe vuttappakāraṃ vuttanayeneva veditabbaṃ. Sassato attā ca loko cāti rūpādīsu aññataraṃ attāti ca lokoti ca gahetvā sassato amaro nicco dhuvoti abhivadanti. Yathāha ‘‘rūpaṃ attā ceva loko ca sassato cāti attānañca lokañca paññapentī’’ti vitthāro. Asassatādīsupi eseva nayo. Ettha ca paṭhamavādena cattāro sassatavādā vuttā, dutiyavādena satta ucchedavādā.
27.如此讲述四十八未来计，现今讲述十八过去计等，然后称曰“比库等语”。其中“过去集合数”（pubbanta）指将前面的综合、变迭加以选择、采集，即“过去计”。因此所谓“过去计”的意义就如是。其余部分亦应依先前所述方式理解。世尊及众生皆常无死，即常不灭、永恒、常住、真实。譬如说：“色身与自性及世界皆常存。”这是详细解释。对于常有论者亦应如是见解。此处首次主张四种常有论，第二次主张七种灭绝论。
Nanu cete heṭṭhā āgatā, idha kasmā puna gahitāti. Heṭṭhā tattha tattha mato tattha tattheva ucchijjatīti dassanatthaṃ āgatā. Idha pana pubbenivāsalābhī diṭṭhigatiko atītaṃ passati, na anāgataṃ, tassa evaṃ hoti ‘‘pubbantato āgato attā idheva ucchijjati, ito paraṃ na gacchatī’’ti imassatthassa dassanatthaṃ gahitā. Tatiyavādena cattāro ekaccasassatavādā vuttā, catutthavādena cattāro amarāvikkhepikā vuttā. Antavāti sapariyanto paricchinno parivaṭumo. Avaḍḍhitakasiṇassa taṃ kasiṇaṃ attāti ca lokoti ca gahetvā evaṃ hoti. Dutiyavādo vaḍḍhitakasiṇassa vasena vutto, tatiyavādo tiriyaṃ vaḍḍhetvā uddhamadho avaḍḍhitakasiṇassa, catutthavādo takkivasena vutto. Anantaracatukkaṃ heṭṭhā vuttanayameva.
难道来到下面者在此为何再次被取持呢？下面，那里、那里所认为的那里，正是被切断的含义而来。这里说的是之前存在之者的因果见，他观察过去而非未来，因此才有此理：『先前来的自我，在此被切断，之后不再去向别处』，这是为明示这个义理而取持的。第三说法称四种永存论者，第一说称四种偶然存续者，第四说称四种不灭动摇者。终结者（antarā）指围绕的、相连的、环绕的。所谓增长定（avaḍḍhitakasiṇa）是以该定为我及世间，从而成立。第二说以增长定为基础提出，第三说上下双向增长定，第四说以实际之理提出。以下是四种说法完整陈述。
Ekantasukhīti nirantarasukhī. Ayaṃ diṭṭhi lābhījātissaratakkīnaṃ vasena uppajjati. Lābhino hi pubbenivāsañāṇena khattiyādikule ekantasukhameva attano jātiṃ anussarantassa evaṃ diṭṭhi uppajjati. Tathā jātissarassa paccuppannaṃ sukhamanubhavato atītāsu sattasu jātīsu tādisameva attabhāvaṃ anussarantassa. Takkissa pana idha sukhasamaṅgino ‘‘atītepāhaṃ evameva ahosi’’nti takkeneva uppajjati.
所谓绝对安乐，即不断的安乐。这种见解因利益于永世恒存的生命（l ābhījātissaratakkī）而生。获益者因对前生存在的认知，特别是出生于士族等世间种姓之人，一味回忆自己的生命，因此生起这种见解。生动喻如生命的接续者从前生幸福的经验而生，回忆过去的多个生命，种种如实回溯其自身状态。理性上，具有同类幸福之理，智慧者便会如此判断：『过去诸天正是如此经历的』。
Ekantadukkhīti ayaṃ diṭṭhi lābhino nuppajjati. So hi ekanteneva idha jhānasukhena sukhī hoti. Idha dukkhena phuṭṭhassa pana jātissarassa takkisseva ca sā uppajjati. Tatiyā idha vokiṇṇasukhadukkhānaṃ sabbesampi tesaṃ uppajjati, tathā catutthā diṭṭhi. Lābhino hi idāni catutthajjhānavasena adukkhamasukhassa, pubbe catutthajjhānikameva brahmalokaṃ anussarantassa . Jātissarassāpi paccuppanne majjhattassa, anussarantassāpi majjhattabhūtaṭṭhānameva anussarantassa, takkinopi paccuppanne majjhattassa, atītepi evaṃ bhavissatīti takkeneva gaṇhantassa esā diṭṭhi uppajjati. Ettāvatā cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā , dve adhicca-samuppannikāti aṭṭhārasapi pubbantakappikā kathitā honti.
所谓绝对苦，即这种见解因获益者不生起。此人在禅定之乐中专注安乐。因触及痛苦体验并且观察生命接续之因缘而生起此见。第三种则观察所有痛苦与快乐皆由此生起，第四种见解亦然。获益者现在因第四禅的定住而生不苦不乐之感，以前亦常住于第四禅的梵天界。生命的中间当下及回忆亦是中间境界，理性上判断今生过去均然，故见亦随之生起。至此，四种永存论、四种偶然论、四种终极论、四种不灭动摇论，以及十八种过去生命论述已俱成。
§28
28. Idāni diṭṭhuddhāraṃ uddharanto tatra, bhikkhavetiādimāha. Tattha paccattaṃyeva ñāṇanti paccakkhañāṇaṃ. Parisuddhanti nirupakkilesaṃ. Pariyodātanti pabhassaraṃ. Sabbapadehi vipassanāñāṇaṃyeva kathitaṃ. Saddhādayo hi pañca dhammā bāhirasamayasmimpi honti, vipassanāñāṇaṃ sāsanasmiṃyeva. Tattha ñāṇabhāgamattameva pariyodapentīti mayamidaṃ jānāmāti evaṃ tattha ñāṇakoṭṭhāsaṃ otārentiyeva. Upādānamakkhāyatīti na taṃ ñāṇaṃ, micchādassanaṃ nāmetaṃ, tasmā tadapi tesaṃ bhavantānaṃ diṭṭhupādānaṃ akkhāyatīti attho. Athāpi taṃ jānanamattalakkhaṇattā ñāṇabhāgamattameva, tathāpi tassa dassanassa anupātivattanato upādānapaccayato ca upādānameva. Tadupātivattoti taṃ diṭṭhiṃ atikkanto. Ettāvatā cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā, soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā, satta ucchedavādā, pañca diṭṭhadhammanibbānavādāti brahmajāle āgatā dvāsaṭṭhipi diṭṭhiyo kathitā honti. Brahmajāle pana kathite idaṃ suttaṃ akathitameva hoti. Kasmā? Idha tato atirekāya sakkāyadiṭṭhiyā āgatattā. Imasmiṃ pana kathite brahmajālaṃ kathitameva hoti.
现在承接所持见解进行提起，谓比库等。此中所说的认识是当下认知。所谓净即无垢染。所谓清净即光明。所有词语皆指以观智。信等五惹外缘存在于外乡近事人中，而观智仅存于教法内。这里谓此认知部分为清净正智，因此说我知此。执着之名称谓此识，不当名为邪见，因此虽称为见取的执着。即便如此，因知识的特性，仍视为认知的一部分；但因此见不生起，属于执着因缘所成。此超越所执的见取。于是四种永存论、四种偶然论、四种终极论、四种不灭动摇论，双重执著起源，十六种分别定见，八种无分别见，七种断见，五种法灭见，即梵网中述之六十二种见已被陈说。梵网中此经未曾详细讲述，为何？因此之后生出种我见等繁复见解。本经专论梵网见。
§30
30. Idāni imā dvāsaṭṭhi diṭṭhiyo uppajjamānā sakkāyadiṭṭhipamukheneva uppajjantīti dassetuṃ idha, bhikkhave, ekaccotiādimāha. Tattha paṭinissaggāti pariccāgena. Kāmasaṃyojanānaṃanadhiṭṭhānāti pañcakāmaguṇataṇhānaṃ nissaṭṭhattā. Pavivekaṃ pītinti sappītikajjhānadvayapītiṃ. Nirujjhatīti jhānanirodhena nirujjhati. Samāpattito pana vuṭṭhitassa niruddhā nāma hoti. Yatheva hi ‘‘adukkhamasukhāya vedanāya nirodhā uppajjati nirāmisaṃ sukhaṃ, nirāmisasukhassa nirodhā uppajjati adukkhamasukhā vedanā’’ti ettha na ayamattho hoti – catutthajjhānanirodhā tatiyajjhānaṃ upasampajja viharatīti. Ayaṃ panettha attho – catutthajjhānā vuṭṭhāya tatiyaṃ jhānaṃ samāpajjati, tatiyajjhānā vuṭṭhāya catutthaṃ jhānaṃ samāpajjatīti, evaṃsampadamidaṃ veditabbaṃ. Uppajjati domanassanti hīnajjhānapariyādānakadomanassaṃ. Samāpattito vuṭṭhitacittassa pana kammanīyabhāvo kathito.
现在以六十二种见现起多以我见为因，为表明此理，比库们说其中一说。所谓放弃即舍弃。所谓无欲断见为断五欲爱。所谓清净为双梵禅。所谓熄灭即禅灭尽。所谓完成为入定与出离。正如『苦乐不苦的感受灭起无味之乐，无味乐的灭起苦乐不苦的感受』，此处不是此义——第四禅灭起，正入第三禅。此义为第四禅起时入第三禅，第三禅起时入第四禅，此理应了知。痛苦生起为下品禅病。完成则是起意住心之善业。
Pavivekā pītīti sā eva jhānadvayapīti. Yaṃ chāyā jahatīti yaṃ ṭhānaṃ chāyā jahati. Kiṃ vuttaṃ hoti? Yasmiṃ ṭhāne chāyā atthi, tasmiṃ ātapo natthi. Yasmiṃ ātapo atthi, tasmiṃ chāyā natthīti.
所谓清净双禅，是同名之双禅。谓离开阴影，即离开其影，居处即离开其影所在。其义为何？有影所在之处，则无热诚；有热诚之处，则无影。
§31
31.Nirāmisaṃ sukhanti tatiyajjhānasukhaṃ.
第三禅的快乐是不染世欲食欲之乐。
§32
32.Adukkhamasukhanti catutthajjhānavedanaṃ.
第四禅感受的是非苦非乐的感受。
§33
33.Anupādānohamasmīti niggahaṇo ahamasmi. Nibbānasappāyanti nibbānassa sappāyaṃ upakārabhūtaṃ . Nanu ca maggadassanaṃ nāma sabbattha nikantiyā sukkhāpitāya uppajjati, kathametaṃ nibbānassa upakārapaṭipadā nāma jātanti, sabbattha anupādiyanavasena aggaṇhanavasena upakārapaṭipadā nāma jātaṃ. Abhivadatīti abhimānena upavadati. Pubbantānudiṭṭhinti aṭṭhārasavidhampi pubbantānudiṭṭhiṃ. Aparantānudiṭṭhinti catucattārīsavidhampi aparantānudiṭṭhiṃ. Upādānamakkhāyatīti ahamasmīti gahaṇassa sakkāyadiṭṭhipariyāpannattā diṭṭhupādānaṃ akkhāyati.
无取即我者，谓持有我执。涅槃证得后，涅槃之果得以成就。然后谓正道见，即智慧之觉照，于一切处皆由断除乐受而生；焉知此为涅槃果之所助之道？一切处无取相、无分别相，乃为依止之初道。恭敬即谓以自信心而礼敬。前见即十八类前见。后见即四十四类后见。所谓取著谛，谓以我执之法执著而成取著见。
Santivarapadanti vūpasantakilesattā santaṃ uttamapadaṃ. Channaṃ phassāyatanānanti bhagavatā ‘‘yattha cakkhu ca nirujjhati rūpasaññā ca nirujjhati so āyatano veditabbo’’ti ettha dvinnaṃ āyatanānaṃ paṭikkhepena nibbānaṃ dassitaṃ.
寂灭位者，由于染污被止持成的最高安乐位。覆盖触缘界者，世尊说：「眼界及色受分别不生时，彼处应知为界。」于此以两种界的相反状态示现涅槃。
‘‘Yattha āpo ca pathavī, tejo vāyo na gādhati;
水、地、火、风皆不起作用；
Ato sarā nivattanti, ettha vaṭṭaṃ na vattati;
所以水流回环，不循环转动轮回；
Ettha nāmañca rūpañca, asesaṃ uparujjhatī’’ti. (saṃ. ni. 1.27) –
此处谓名字与形色，全然消失无余。
Ettha pana saṅkhārapaṭikkhepena nibbānaṃ dassitaṃ.
又于此以行所断的缘故，显现涅槃。
‘‘Kattha āpo ca pathavī, tejo vāyo na gādhati;
『水与地，火与风，何处不动摇；
Kattha dīghañca rassañca, aṇuṃ thūlaṃ subhāsubhaṃ;
何处长短粗细、善恶种种，
Kattha nāmañca rūpañca, asesaṃ uparujjhatī’’ti. (dī. ni. 1.498);
何处名称与形色，尽皆消散无余？』
Tatra veyyākaraṇaṃ bhavati –
此处有详细解释：
‘‘Viññāṇaṃ anidassanaṃ, anantaṃ sabbato pabha’’nti –
「识是无形所见，遍现无边」──
Ettha saṅkhārapaṭikkhepena nibbānaṃ dassitaṃ. Imasmiṃ pana sutte chaāyatanapaṭikkhepena dassitaṃ. Aññattha ca anupādāvimokkhoti nibbānameva dassitaṃ, idha pana arahattaphalasamāpatti. Sesaṃ sabbattha uttānamevāti.
这里由行的否定而显示涅槃。在本经中，则由六处（眼、耳、鼻、舌、身、意）断除的否定来显示。另外，涅槃也被显示为无取而解脱，在这里则是阿拉汉果的现前。所有余留者到处皆是超越。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》中部注释中。
Pañcattayasuttavaṇṇanā niṭṭhitā. · 《五三经》注释结束。
3. Kintisuttavaṇṇanā三、《何意经》注释。
§34
34.Evaṃme sutanti kintisuttaṃ. Tattha pisinārāyanti evaṃnāmake maṇḍalapadese. Baliharaṇeti tasmiṃ vanasaṇḍe bhūtānaṃ baliṃ āharanti, tasmā so baliharaṇanti vutto. Cīvarahetūti cīvarakāraṇā, cīvaraṃ paccāsīsamānoti attho. Itibhavābhavahetūti evaṃ imaṃ desanāmayaṃ puññakiriyavatthuṃ nissāya tasmiṃ tasmiṃ bhave sukhaṃ vedissāmīti dhammaṃ desetīti kiṃ tumhākaṃ evaṃ hotīti attho.
34. 如此所闻的经文，是《什么经》。其中『放债』一词在名为Pisinārāya的集会地使用。所谓放债，是指在那林间带收集众生的供养，故称为放债。衣钵因缘者，是衣服的原因。衣服是供养的结果。因无常生灭的缘故，如此法义是依止于功德因缘，愿借此在各世享受安乐。此法被宣说，意在劝导尔等行善。
§35
35.Cattāro satipaṭṭhānātiādayo sattatiṃsa bodhipakkhiyadhammā lokiyalokuttarāva kathitā. Tatthāti tesu sattatiṃsāya dhammesu. Siyaṃsūti bhaveyyuṃ. Abhidhammeti visiṭṭhe dhamme, imesu sattatiṃsabodhipakkhiyadhammesūti attho. Tatra ceti idampi bodhipakkhiyadhammesveva bhummaṃ. Atthato ceva nānaṃ byañjanato cāti ettha ‘‘kāyova satipaṭṭhānaṃ vedanāva satipaṭṭhāna’’nti vutte atthato nānaṃ hoti , ‘‘satipaṭṭhānā’’ti vutte pana byañjanato nānaṃ nāma hoti. Tadamināpīti taṃ tumhe imināpi kāraṇena jānāthāti atthañca byañjanañca samānetvā athassa ca aññathā gahitabhāvo byañjanassa ca micchā ropitabhāvo dassetabbo. Yo dhammo yo vinayoti ettha atthañca byañjanañca viññāpanakāraṇameva dhammo ca vinayo ca.
35. 四念处等三十七种觉支中，既有俗间也有出世间的法被宣讲。其意谓三十七种法中。所谓世间，即生命之流中存在的含意。所谓阿毗达摩，是法中特别的，指这三十七觉支法。此处所说的正是觉支根本。从意义上及差别上说，这三十七法无疑是不同的实相。如有说「身念处、受念处」，意义则不同；说念处则属于差别之义。由此可见，尔等应由因缘认识意义及差别，并观察其含摄关系。所谓法与律，即是意义与差别的宣示因缘。
§37
37.Atthato hi kho sametīti satiyeva satipaṭṭhānanti gahitā. Byañjanato nānanti kevalaṃ byañjanameva satipaṭṭhānoti vā satipaṭṭhānāti vā micchā ropetha. Appamattakaṃ khoti suttantaṃ patvā byañjanaṃ appamattakaṃ nāma hoti. Parittamattaṃ dhanitaṃ katvā ropitepi hi nibbutiṃ pattuṃ sakkā hoti.
37. 从意义上说，谨慎是在觉知诸念处中被摄受的。以差别来说，是单纯差别本身不应被名为念处，亦不应错误称念处。精进称为轻微，戒律若被舍则差别称为轻微。即使只剩一点，也能稳定涅槃而不丧失戒行。
Tatridaṃ vatthu – vijayārāmavihāravāsī kireko khīṇāsavatthero dvinnaṃ bhikkhūnaṃ suttaṃ āharitvā kammaṭṭhānaṃ kathento – ‘‘samuddho samuddhoti, bhikkhave, assutavā puthujjano bhāsatī’’ti dhanitaṃ katvā āha. Eko bhikkhu ‘‘samuddho nāma, bhante’’ti āha. Āvuso, samuddhoti vuttepi samuddoti vuttepi mayaṃ loṇasāgarameva jānāma, tumhe pana no atthagavesakā, byañjanagavesakā, gacchatha mahāvihāre paguṇabyañjanānaṃ bhikkhūnaṃ santike byañjanaṃ sodhāpethāti kammaṭṭhānaṃ akathetvāva uṭṭhāpesi. So aparabhāge mahāvihāre bheriṃ paharāpetvā bhikkhusaṅghassa catūsu maggesu pañhaṃ kathetvāva parinibbuto. Evaṃ suttantaṃ patvā byañjanaṃ appamattakaṃ nāma hoti.
此处有一事例──住于胜处林园精舍中的一位断尽烦恼长老，在为两名比库诵持经文，讲解禅修法门时，说：“『海是海，』如无闻俗人所言，”他宣示后说道。一个比库便说：“尊者，海所指为何？”“朋友们，海即指盐海，在座诸位非寻求意义者，而是寻求差别者，请到大寺中审视具良好差别的比库，以净除差别。”说毕，舍弃禅法起身离去。后来，此人在大寺吹响号角，向僧团四方提问，终得入般涅槃。此如实的经文宣说戒律精进称为轻微。
Vinayaṃ pana patvā no appamattakaṃ. Sāmaṇerapabbajjāpi hi ubhatosuddhito vaṭṭati, upasampadādikammānipi sithilādīnaṃ dhanitādikaraṇamatteneva kuppanti. Idha pana suttantabyañjanaṃ sandhāyetaṃ vuttaṃ.
但若是专注于律藏，则不会疏忽大意。沙玛内拉的出家同样是双方面纯净之事，上断戒等僧侣律仪行为，因松懈等由财富之所生的原因而心生嗔恨。在此应当着重考虑经文的本义而作解说。
§38
38. Atha catutthavāre vivādo kasmā? Saññāya vivādo. ‘‘Ahaṃ satimeva satipaṭṭhānaṃ vadāmi, ayaṃ ‘kāyo satipaṭṭhāna’nti vadatī’’ti hi nesaṃ saññā hoti. Byañjanepi eseva nayo.
38. 那么第四问：为何生争执？此争执起于『想』。有人说：「我正念念处念得清楚，这就是所谓的『身念处』。」这便是他们生出的想。经文所涵义，也是如此。
§39
39.Nacodanāya taritabbanti na codanatthāya vegāyitabbaṃ. Ekacco hi puggalo ‘‘nalāṭe te sāsapamattā piḷakā’’ti vutto ‘‘mayhaṃ nalāṭe sāsapamattaṃ piḷakaṃ passasi, attano nalāṭe tālapakkamattaṃ mahāgaṇḍaṃ na passasī’’ti vadati. Tasmā puggalo upaparikkhitabbo. Adaḷhadiṭṭhīti anādānadiṭṭhī suṃsumāraṃ hadaye pakkhipanto viya daḷhaṃ na gaṇhāti.
39. 不应因训斥而逃避，也不应为训斥而加速行动。有人被说成『你额头上长有疮疤』，他则回答说『你看见我额头的疮疤，却没见到自己额头上的秃斑大块疤痕。』因此此人应当受责难。所谓固执己见，就是胸中放下不接纳他人劝诫，像浓稠难搅动的坚硬物质一样，不愿接纳事实。
Upaghātoti caṇḍabhāvena vaṇaghaṭṭitassa viya dukkhuppatti. Suppaṭinissaggīti ‘‘kiṃ nāma ahaṃ āpanno, kadā āpanno’’ti vā ‘‘tvaṃ āpanno, tava upajjhāyo āpanno’’ti vā ekaṃ dve vāre vatvāpi ‘‘asukaṃ nāma asukadivase nāma, bhante, āpannattha, saṇikaṃ anussarathā’’ti saritvā tāvadeva vissajjeti. Vihesāti bahuṃ atthañca kāraṇañca āharantassa kāyacittakilamatho. Sakkomīti evarūpo hi puggalo okāsaṃ kāretvā ‘‘āpattiṃ āpannattha, bhante’’ti vutto ‘‘kadā kismiṃ vatthusmi’’nti vatvā ‘‘asukadivase asukasmiṃ vatthusmi’’nti vutte ‘‘na sarāmi, āvuso’’ti vadati, tato ‘‘saṇikaṃ, bhante, sarathā’’ti bahuṃ vatvā sārito saritvā vissajjeti. Tenāha ‘‘sakkomī’’ti. Iminā nayena sabbattha attho veditabbo.
所谓『侵害』，是如蛮横无理如暴虐器皿坏损般的痛苦。所谓彻底放逸，就是反复询问『我是什么时候犯过罪？』或『你犯了罪，你的导师犯了罪』，即使持续一两周，总有人不断提出『尊者，在生病日子犯了罪，记住吧』，于是他便得以辞去僧职。所谓滋恼，是指生起诸多烦恼及各种原因、身心染污。所谓『认可』，就是此人适时坦白地说『尊者，犯了罪，犯于何时何境？』说『生病日子犯的罪』时说『我承认，朋友』，然后说『记得吧，尊者』，重复多次后即得宽恕，因此称为认可。此方法处处都有其道理，皆应辨察。
Upekkhā nātimaññitabbāti upekkhā na atikkamitabbā, kattabbā janetabbāti attho. Yo hi evarūpaṃ puggalaṃ ṭhitakaṃyeva passāvaṃ karontaṃ disvāpi ‘‘nanu, āvuso, nisīditabba’’nti vadati, so upekkhaṃ atimaññati nāma.
关于『不应过度轻视清净的平等心』的教诲，谓平等心不可超出限度，也不可忽视，需正确分辨和作。若见某人无所作为，却对这人说『朋友，你应当坐下』，那是过度轻视平等心，名之为『不当轻视』。
§40
40.Vacīsaṃhāroti vacanasañcāro. Imehi kathitaṃ amūsaṃ antaraṃ paveseyya, tumhe imehi idañcidañca vuttāti amūhi kathitaṃ imesaṃ antaraṃ paveseyyāti attho. Diṭṭhipaḷāsotiādīhi cittassa anārādhaniyabhāvo kathito. Taṃ jānamāno samāno garaheyyāti taṃ satthā jānamāno samāno nindeyya amheti. Etaṃpanāvuso, dhammanti etaṃ kalahabhaṇḍanadhammaṃ.
40. 『话说的汇聚』指言语行为的总和。此处所说的『不合理的中间插入』，是指你们在这些话语之间插入无端的东西，也就是说用不合理的话语插入其间。所谓持见杠杆，即说到心中不可喜的事物。知道此法的人，看到后就会知道应当厌恶。如来知道后便会谴责我们。这里所说的，朋友们，这是惹事生端的纷争起因。
Tañceti taṃ saññattikārakaṃ bhikkhuṃ. Evaṃ byākareyyāti mayā ete suddhante patiṭṭhāpitāti avatvā yena kāraṇena saññatti katā, tadeva dassento evaṃ byākareyya. Tāhaṃ dhammaṃ sutvāti ettha dhammoti sāraṇīyadhammo adhippeto. Na ceva attānantiādīsu ‘‘brahmalokappamāṇo hesa aggi uṭṭhāsi, ko etamaññatra mayā nibbāpetuṃ samattho’’ti hi vadanto attānaṃ ukkaṃseti nāma. ‘‘Ettakā janā vicaranti, okāso laddhuṃ na sakkā, ekopi ettakamattaṃ nibbāpetuṃ samattho nāma natthī’’ti vadamāno paraṃ vambheti nāma. Tadubhayampesa na karoti. Dhammo panettha sammāsambuddhassa byākaraṇaṃ, tesaṃ bhikkhūnaṃ saññattikaraṇaṃ anudhammo, tadeva byākaroti nāma. Na ca koci sahadhammikoti añño cassa koci sahetuko parehi vutto vādo vā anuvādo vā garahitabbabhāvaṃ āgacchanto nāma natthi. Sesaṃ sabbattha uttānamevāti.
此中谓此即为比库的约制者。吾所以言此者，乃因此处用此因由而作成约制，故当示示此，宜如此说明。于是闻法者，法者即为应顺法，乃法所总摄。并非自我等说“彼世间之婆罗门界已灭，有火燃起，我岂能灭诸此者乎”以此言自骄。又谓“此人游荡，聚会皆无由，未有一人能灭此法”而生诽谤。二者俱不为行。法者此处乃正觉世尊所说，谓彼比库之约制法即根法，示现此义。且无俱伴同道者，亦无人所依此而起言论说教、承和其说、违反理趣之事。此等约制常存于一切所断中。
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§41
41.Evaṃme sutanti sāmagāmasuttaṃ. Tattha sāmagāmeti sāmākānaṃ ussannattā evaṃladdhanāme gāme. Adhunā kālaṅkatoti sampati kālaṃ kato. Dvedhikajātāti dvejjhajātā dvebhāgajātā. Bhaṇḍanādīsu bhaṇḍanaṃ pubbabhāgakalaho, taṃ daṇḍādānādivasena paṇṇattivītikkamavasena ca vaddhitaṃ kalaho, ‘‘na tvaṃ imaṃ dhammavinayaṃ ājānāsī’’tiādikaṃ viruddhavacanaṃ vivādo. Vitudantāti vitujjantā. Sahitaṃ meti mama vacanaṃ atthasaṃhitaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tava adhiciṇṇaṃ cirakālasevanavasena paguṇaṃ, taṃ mama vādaṃ āgamma nivattaṃ. Āropito te vādoti tuyhaṃ upari mayā doso āropito. Cara vādappamokkhāyāti bhattapuṭaṃ ādāya taṃ taṃ upasaṅkamitvā vādappamokkhatthāya uttari pariyesamāno cara. Nibbeṭhehi vāti atha mayā āropitavādato attānaṃ mocehi. Sace pahosīti sace sakkosi. Vadhoyevāti maraṇameva.
第四十一：如是乎，有一经名为同乡经。其名“同乡”，缘出彼乡村中诸乡民同聚。今之“时劫”谓计时终止也。两重生起者，即两分或二类生起。争执者，争乃先后部位之纷争，因棒法、杖法等处罚制度变更亦渐增多，故生纷争，亦产生相违言语，谓“尔不知此法，此律哉”，等相逆语纷乱争辩。断箭者，意谓抵达终止者。我言谓尔之言义合正道。高举者，谓尔之逆语因长时违犯先律，悉应摒弃，使我言逆转。指控者，即我加爾尔之罪。游历以获辩者，持餐盒赴彼处，以求解纷之法。言“请放我”者，意指当我所诬蔑说之罪，尔应释我。若可者，若不可者，意谓生死耳。
Nāṭaputtiyesūti nāṭaputtassa antevāsikesu. Nibbinnarūpāti ukkaṇṭhitasabhāvā, abhivādanādīni na karonti. Virattarūpāti vigatapemā. Paṭivānarūpāti tesaṃ nipaccakiriyato nivattasabhāvā. Yathā tanti yathā ca durakkhātādisabhāve dhammavinaye nibbinnavirattapaṭivānarūpehi bhavitabbaṃ, tatheva jātāti attho. Durakkhāteti dukkathite. Duppavediteti duviññāpite. Anupasamasaṃvattaniketi rāgādīnaṃ upasamaṃ kātuṃ asamattho. Bhinnathūpeti bhinnapatiṭṭhe. Ettha hi nāṭaputtova nesaṃ patiṭṭhena thūpo, so pana bhinno mato. Tena vuttaṃ ‘‘bhinnathūpe’’ti. Appaṭisaraṇeti tasseva abhāvena paṭisaraṇavirahite.
所谓剧子，谓住末宅之剧子。失望状貌者，谓生性欲弃，不行拜礼等。厌离状者，谓无所亲切。反抗状者，谓虽所为事行已止，然其性已根本回转。正如绳索、苦痛等诸法之中，失望、厌离、反抗相与法藏律众中应然砥砺治疗者，剧义亦然。苦痛者，谓难苦之义。难知者，谓难以谙解之义。难息者，指难息心之力。破碎筑基者，谓有处分弃行为。此处以剧子为例，其住处塔虽破，而被视为破碎塔，故云“破碎塔”。少依凭者，谓缺乏依凭而无依止。
Nanu cāyaṃ nāṭaputto nāḷandavāsiko, so kasmā pāvāyaṃ kālaṃkatoti. So kira upālinā gahapatinā paṭividdhasaccena dasahi gāthāhi bhāsite buddhaguṇe sutvā uṇhaṃ lohitaṃ chaḍḍesi. Atha naṃ aphāsukaṃ gahetvā pāvaṃ agamaṃsu, so tattha kālamakāsi. Kālaṃ kurumāno ca ‘‘mama laddhi aniyyānikā sārarahitā, mayaṃ tāva naṭṭhā, avasesajano mā apāyapūrako ahosi . Sace panāhaṃ ‘mama sāsanaṃ aniyyānika’nti vakkhāmi, na saddahissanti. Yaṃnūnāhaṃ dvepi jane na ekanīhārena uggaṇhāpeyyaṃ, te mamaccayena aññamaññaṃ vivadissanti. Satthā taṃ vivādaṃ paṭicca ekaṃ dhammakathaṃ kathessati, tato te sāsanassa mahantabhāvaṃ jātissantī’’ti.
然此剧子乃那烂陀居民，何故放言“时劫终已”？彼据称受了迦叶长者之正法真谛，曾以十首偈赞佛功德，听闻后血流如注。遂持不净物赴剧，造时劫。作时谓“我辈久无偏颇真理，仍余未灭，若言‘我教有偏颇’，则难信此言。若我二人仅一人持此多端言辞争辩，则辩说者相逐相诤。师将因此争论而说一法语，尔等则当尔教将大显焉。”
Atha naṃ eko antevāsiko upasaṅkamitvā āha ‘‘bhante, tumhe dubbalā, mayhaṃ imasmiṃ dhamme sāraṃ ācikkhatha ācariyappamāṇa’’nti. Āvuso, tvaṃ mamaccayena sassatanti gaṇheyyāsīti. Aparopi taṃ upasaṅkami, taṃ ucchedaṃ gaṇhāpesi. Evaṃ dvepi jane ekaladdhike akatvā bahū nānānīhārena uggaṇhāpetvā kālamakāsi. Te tassa sarīrakiccaṃ katvā sannipatitvā aññamaññaṃ pucchiṃsu ‘‘kassāvuso, ācariyo sāramācikkhī’’ti? Eko uṭṭhahitvā mayhanti āha. Kiṃ ācikkhīti? Sassatanti. Aparo taṃ paṭibāhitvā mayhaṃ sāraṃ ācikkhīti āha. Evaṃ sabbe ‘‘mayhaṃ sāraṃ ācikkhi, ahaṃ jeṭṭhako’’ti aññamaññaṃ vivādaṃ vaḍḍhetvā akkose ceva paribhāse ca hatthapādapahārādīni ca pavattetvā ekamaggena dve agacchantā nānādisāsu pakkamiṃsu, ekacce gihī ahesuṃ.
一末宅居民进至而言“尊者，你们懦弱，愿向我说此法要义，以立师范。”曰“朋友，你与我等姐妹是永恒之故。”继而近前，届此灭期。二人相违，因多端差异彼此争辩，造时劫。彼等作成身体之事后相聚，互问“何方尊者授法要义？”一人起立向我说“何谓要义？”曰“永恒。”另一人复训我说要义。诸皆“向我说法要义，我为长者”而争议激烈，此中更生怒语、侮辱并以手足相击。终致两人异方散去，有的乃为居士。
Bhagavato pana dharamānakālepi bhikkhusaṅghe vivādo na uppajji. Satthā hi tesaṃ vivādakāraṇe uppannamatteyeva sayaṃ vā gantvā te vā bhikkhū pakkosāpetvā khanti mettā paṭisaṅkhā avihiṃsā sāraṇīyadhammesu ekaṃ kāraṇaṃ kathetvā vivādaṃ vūpasameti. Evaṃ dharamānopi saṅghassa patiṭṭhāva ahosi. Parinibbāyamānopi avivādakāraṇaṃ katvāva parinibbāyi. Bhagavatā hi sutte desitā cattāro mahāpadesā (a. ni. 4.180; dī. ni. 2.187) yāvajjadivasā bhikkhūnaṃ patiṭṭhā ca avassayo ca. Tathā khandhake desitā cattāro mahāpadesā (mahāva. 305) sutte vuttāni cattāri pañhabyākaraṇāni (a. ni. 4.42) ca. Tenevāha – ‘‘yo vo mayā, ānanda, dhammo ca vinayo ca desito paññatto, so vo mamaccayena satthā’’ti (dī. ni. 2.216).
然世尊在世时，即使比库众中有诸争论未起。师乃于其争端随即亲自往往调伏，或由他比库劝慰，以忍慈爱无害等应顺法理为由，止息争端。如此已成僧团之立。尔至灭度时亦无争论之事。世尊在经中所说四大训诫，使比库众终日安住、立稳。又律藏篇中亦有四大训诫，及经中四种难题解释。故有偈言：“安那，阿难，法与律既说，是为我等师。”
§42
42.Athakho cundo samaṇuddesoti ayaṃ thero dhammasenāpatissa kaniṭṭhabhātiko. Taṃ bhikkhū anupasampannakāle cundo samaṇuddesoti samudācaritvā therakālepi tatheva samudācariṃsu. Tena vuttaṃ ‘‘cundo samaṇuddeso’’ti. Upasaṅkamīti kasmā upasaṅkami? Nāṭaputte kira kālaṃkate jambudīpe manussā tattha tattha kathaṃ pavattayiṃsu – ‘‘nigaṇṭho nāṭaputto eko satthāti paññāyittha, tassa kālakiriyāya sāvakānaṃ evarūpo vivādo jāto, samaṇo pana gotamo jambudīpe cando viya sūriyo viya ca pākaṭoyeva, kīdiso nu kho samaṇe gotame parinibbute sāvakānaṃ vivādo bhavissatī’’ti. Thero taṃ kathaṃ sutvā cintesi – ‘‘imaṃ kathaṃ gahetvā dasabalassa ārocessāmi, satthā ca etaṃ atthuppattiṃ katvā ekaṃ desanaṃ kathessatī’’ti. So nikkhamitvā yena sāmagāmo, yenāyasmā ānando tenupasaṅkami. Ujumeva bhagavato santikaṃ agantvā yenassa upajjhāyo āyasmā ānando tenupasaṅkamīti attho. Evaṃ kirassa ahosi – ‘‘upajjhāyo me mahāpañño, so imaṃ sāsanaṃ satthu ārocessati, atha satthā tadanurūpaṃ dhammaṃ desessatī’’ti. Kathāpābhatanti kathāmūlaṃ, mūlañhi pābhatanti vuccati. Yathāha –
四十二、尊长准陀萨玛那弟子者，贤长法军司令官之幼弟也。当比库未受具足戒时，称其为准陀萨玛那，及受具足戒后亦称如是。故谓之「准陀萨玛那」。何以故名为「接近」？据说，乃因有人言：「难陀子，在占婆岛久居时，人间处处言之曰：『尼拘陀难陀是唯一圣师』，其弟子因时间誓愿而生出纷争。然游方士果德玛，如月如日，明明显现。贤长难道在游方士果德玛涅槃后，弟子之间岂不复生纷争乎？」贤长闻此，触思曰：「吾将担承此语，以十方力量护持，道者必为此意义说一法。」遂出行往沙摩伽摩，向具寿长老阿难尊者启禀。阿难即为其上师，告之曰：「吾师乃大慧者，将为你传此正法，而道者当依其理义说法。」如是故言趋向讲论本末，「本」谓根本也。如经所云—
‘‘Appakenapi medhāvī, pābhatena vicakkhaṇo;
「即便是平庸智慧者，亦能以巧妙方式，激发自身，如微火燃烧」
Samuṭṭhāpeti attānaṃ, aṇuṃ aggiṃva sandhama’’nti. (jā. 2.1.4);
（《庄严经》第二章第一节第四句）
Dassanāyāti dassanatthāya. Kiṃ paniminā bhagavā na diṭṭhapubboti? No na diṭṭhapubbo, ayañhi āyasmā divā nava vāre rattiṃ nava vāreti ekāhaṃ aṭṭhārasa vāre upaṭṭhānameva gacchati. Divasassa pana satakkhattuṃ vā sahassakkhattuṃ vā gantukāmo samānopi na akāraṇā gacchati, ekaṃ pañhuddhāraṃ gahetvāva gacchati. So taṃdivasaṃ tena gantukāmo evamāha.
所谓见者，即为观察或证悟之意。然何以世尊未公开示现？非无示现，此具寿尊者每日昼夜十余次专为侍者，仅为一事答疑。日复一日，他专赴此所讲问。如是尽慈悲行。
Ahitāya dukkhāya devamanussānanti ekasmiṃ vihāre saṅghamajjhe uppanno vivādo kathaṃ devamanussānaṃ ahitāya dukkhāya saṃvattati? Kosambakakkhandhake (mahāva. 451) viya hi dvīsu bhikkhūsu vivādaṃ āpannesu tasmiṃ vihāre tesaṃ antevāsikā vivadanti, tesaṃ ovādaṃ gaṇhanto bhikkhunisaṅgho vivadati, tato tesaṃ upaṭṭhākā vivadanti, atha manussānaṃ ārakkhadevatā dve koṭṭhāsā honti. Tattha dhammavādīnaṃ ārakkhadevatā dhammavādiniyo honti, adhammavādīnaṃ adhammavādiniyo honti. Tato tāsaṃ ārakkhadevatānaṃ mittā bhummadevatā bhijjanti. Evaṃ paramparāya yāva brahmalokā ṭhapetvā ariyasāvake sabbe devamanussā dve koṭṭhāsā honti. Dhammavādīhi pana adhammavādinova bahutarā honti, tato yaṃ bahūhi gahitaṃ, taṃ gaṇhanti. Dhammaṃ vissajjetvā bahutarāva adhammaṃ gaṇhanti. Te adhammaṃ pūretvā viharantā apāye nibbattanti. Evaṃ ekasmiṃ vihāre saṅghamajjhe uppanno vivādo bahūnaṃ ahitāya dukkhāya hoti.
谓为有害之苦者曰天人之害，譬如一寺众僧之间生乱。何以天人之害苦生？如大摩揭陀国桑巴界经说，当有僧二人起纷争，住持师兄弟分执纷争，僧团护持者亦有别执，佛法护持者与法偏离者两立。护持者乃天界护法，法蠹者为魔。两者互攻对抗。此序贯传至梵天界，圣弟子与天人与人共生此护法二派。多信护法义者，少信邪法，遂多取邪法。背离法者游于罪境，故（一寺）众僧中纷争多生，众苦受由是起。
§43
43.Abhiññā desitāti mahābodhimūle nisinnena paccakkhaṃ katvā paveditā. Patissayamānarūpā viharantīti upanissāya viharanti. Bhagavatoaccayenāti etarahi bhagavantaṃ jeṭṭhakaṃ katvā sagāravā viharanti, tumhākaṃ, bhante, uggatejatāya durāsadatāya vivādaṃ janetuṃ na sakkonti, bhagavato pana accayena vivādaṃ janeyyunti vadati. Yattha pana taṃ vivādaṃ janeyyuṃ, taṃ dassento ajjhājīve vā adhipātimokkhe vāti āha. Tattha ajjhājīveti ājīvahetu ājīvakāraṇā – ‘‘bhikkhu uttarimanussadhammaṃ ullapati āpatti pārājikassā’’tiādinā (pari. 287) nayena parivāre paññattāni cha sikkhāpadāni, tāni ṭhapetvā sesāni sabbasikkhāpadāni adhipātimokkhaṃ nāma. Appamattako so ānandāti ajjhājīvaṃ adhipātimokkhañca ārabbha uppannavivādo nāma yasmā parassa kathāyapi attano dhammatāyapi sallakkhetvā suppajaho hoti, tasmā ‘‘appamattako’’ti vutto.
四十三、所谓神通宣说者，于菩提树下坐而亲示。此乃因缘所生，称之为附缘。佛陀世尊在今世破除顽劣傲慢之说，谓众声曰：「诸君不宜激起纷争。」若生纷争，将以阿毗达摩戒律分别阐明，曰「比库妄说不合于世俗法，犯重律者」诸条，承范诸修学法度，除此六戒余戒皆属轻罪戒，统称重律。尊者阿难称为戒律周密之人，因能以正道终止纷争，能为友善之故，故谓「周密者」也。
Tatrāyaṃ nayo – idhekacco ‘‘na sakkā uttarimanussadhammaṃ anullapantena kiñci laddhu’’ntiādīni cintetvā ājīvahetu uttarimanussadhammaṃ vā ullapati sañcarittaṃ vā āpajjati, yo te vihāre vasati, so bhikkhu arahātiādinā nayena sāmantajappanaṃ vā karoti, agilāno vā attano atthāya paṇītabhojanāni viññāpetvā bhuñjati, bhikkhunī vā pana tāni viññāpetvā pāṭidesanīyaṃ āpajjati, yo koci dukkaṭavatthukaṃ yaṃkiñci sūpodanaviññattimeva vā karoti, aññataraṃ vā pana paṇṇattivītikkamaṃ karonto viharati, tamenaṃ sabrahmacārī evaṃ sañjānanti – ‘‘kiṃ imassa iminā lābhena laddhena, yo sāsane pabbajitvā micchājīvena jīvikaṃ kappeti, paṇṇattivītikkamaṃ karotī’’ti. Attano dhammatāyapissa evaṃ hoti – ‘‘kissa mayhaṃ iminā lābhena, yvāhaṃ evaṃ svākkhāte dhammavinaye pabbajitvā micchājīvena jīvikaṃ kappemi, paṇṇattivītikkamaṃ karomī’’ti sallakkhetvā tato oramati. Evaṃ parassa kathāyapi attano dhammatāyapi sallakkhetvā suppajaho hoti. Tena bhagavā ‘‘appamattako’’ti āha.
此中有一说法——有些人在这里思维“不能靠背诵过多下人法（指世俗法）而得到利益”等等，因而以生计为由，或产生下人法、或流传下人法，做出行为；就住于某处的比库而言，他若以阿拉汉等圣者的方式有所主张，或作通行的常说，或因病而使自己能食持净饭；比库尼则令自己能食之物现前，由此犯应悔戒；若有人作恶事，或为净戒所不容而作，或作他种出戒恶事而生活，诸如此类的出家人，世人就如此认识：“这个在此教中修行者，若靠此法获得利益，却以邪命过活，作出出戒恶行，如此如何？”此人依自身法性，自谓：“我凭借这个利益，既已如实学戒律、出家修行而以邪命维生，我为何不可行此恶事？”以此为凭据，自我辩护，乃至对人言论也以此自标注，并为自己辩解。于是世尊称赞此人“精进不懈”。
Magge vā hi, ānanda, paṭipadāya vāti lokuttaramaggaṃ patvā vivādo nāma sabbaso vūpasammati, natthi adhigatamaggānaṃ vivādo. Pubbabhāgamaggaṃ pana pubbabhāgapaṭipadañca sandhāyetaṃ vuttaṃ.
世尊谓：“阿难，实在于道上，若涉足超世间之道，则纷争皆将平息，获证诸圣道者无纷争。”先前之道及后续之道，皆应相续贯通，如是宣说。
Tatrāyaṃ nayo – evaṃ bhikkhuṃ manussā lokuttaradhamme sambhāventi. So saddhivihārikādayo āgantvā vanditvā ṭhite pucchati ‘‘kiṃ āgatatthā’’ti. Manasikātabbakammaṭṭhānaṃ pucchituṃ, bhanteti. Nisīdatha, khaṇeneva arahattaṃ pāpetuṃ samatthakammaṭṭhānakathaṃ ācikkhissāmīti vatvā vadati – ‘‘idha bhikkhu attano vasanaṭṭhānaṃ pavisitvā nisinno mūlakammaṭṭhānaṃ manasi karoti, tassa taṃ manasikaroto obhāso uppajjati. Ayaṃ paṭhamamaggo nāma. So dutiyaṃ obhāsañāṇaṃ nibbatteti, dutiyamaggo adhigato hoti, evaṃ tatiyañca catutthañca. Ettāvatā maggappatto ceva phalappatto ca hotī’’ti. Atha te bhikkhū ‘‘akhīṇāsavo nāma evaṃ kammaṭṭhānaṃ kathetuṃ na sakkoti, addhāyaṃ khīṇāsavo’’ti niṭṭhaṃ gacchanti.
此中有一说法——人们谈及此比库得超世间法者如是称赞。他们来至，顶礼立身，问曰：“何事降临？”访问其内心所专注之修行。答曰：“请坐，稍待，我将讲此修行法门，以速得阿拉汉果。”自语：“此比库入自己所居之处坐定，心内专注根本法门，护念此念而发光明，此名为第一道。继之发第二种光明知，得第二道，依次第三第四道皆然。”如是，获道及证果共具。彼时众比库谓：“未断烦恼者不能说此修行法门，且今者为已断烦恼者所说。”于是谛听了然而去。
So aparena samayena kālaṃ karoti. Samantā bhikkhācāragāmehi manussā āgantvā pucchanti ‘‘kenaci, bhante, thero pañhaṃ pucchito’’ti. Upāsakā pubbeva therena pañho kathito amhākanti. Te pupphamaṇḍapaṃ pupphakūṭāgāraṃ sajjetvā suvaṇṇena akkhipidhānamukhapidhānādiṃ karitvā gandhamālādīhi pūjetvā sattāhaṃ sādhukīḷikaṃ kīḷetvā jhāpetvā aṭṭhīni ādāya cetiyaṃ karonti. Aññe āgantukā vihāraṃ āgantvā pāde dhovitvā ‘‘mahātheraṃ passissāma, kahaṃ, āvuso, mahāthero’’ti pucchanti. Parinibbuto, bhanteti. Dukkaraṃ, āvuso, therena kataṃ maggaphalāni nibbattentena, pañhaṃ pucchittha, āvusoti. Bhikkhūnaṃ kammaṭṭhānaṃ kathento iminā niyāmena kathesi, bhanteti. Na eso, āvuso, maggo, vipassanupakkileso nāmesa, na tumhe jānittha, puthujjano, āvuso, theroti. Te kalahaṃ karontā uṭṭhahitvā ‘‘sakalavihāre bhikkhū ca bhikkhācāragāmesu manussā ca na jānanti, tumheyeva jānātha. Kataramaggena tumhe āgatā, kiṃ vo vihāradvāre cetiyaṃ na diṭṭha’’nti. Evaṃvādīnaṃ pana bhikkhūnaṃ sataṃ vā, hotu sahassaṃ vā, yāva taṃ laddhiṃ nappajahanti, saggopi maggopi vāritoyeva.
彼时他另择时而作佛法问答。村落四方人们来访，问曰：“尊者，有长老在吗？”在家信士前更早已受尊者教诲语句。众人邀设花坛花聚居室，以金饰其梁柱门扉，敬香花环，供养七日，设戏乐，入禅定，携木材制塔。又有来者洗足问讯：“觅何处可见大长老？”答曰：“已涅槃，诸君。”谓曰：“尊者，阿拉汉道果确实难得，故此前来请教。”长老讲解修行法门随时应机。答曰：“这不是阿拉汉道，也不名为内观之染。你们不曾认识，凡夫所谓尊者亦然。”众人纷争而起，言曰：“诸寺中比库及村民皆不知此事，只汝等晓，尔等依何法来？于寺门何不见所欲之塔？”曰。对诸般此等擅词者百人或千人虽批评不断，仍不停止，堪称天堂与圣道之障碍。
Aparopi tādisova kammaṭṭhānaṃ kathento evaṃ katheti – citteneva tīsu uddhanesu tīṇi kapallāni āropetvā heṭṭhā aggiṃ katvā citteneva attano dvattiṃsākāraṃ uppāṭetvā kapallesu pakkhipitvā citteneva daṇḍakena parivattetvā parivattetvā bhajjitabbaṃ, yā jhāyamāne chārikā hoti, sā mukhavātena palāsetabbā. Ettakena dhūtapāpo nāmesa samaṇo hoti. Sesaṃ purimanayeneva vitthāretabbaṃ.
另有一比库讲述此般修行法门，言曰：心中置三只碗于三山上，底部生火，心内展现二十三根身，投掷于碗上，旋转击破。行此禅观若现缘者，口风当使息灭。以此为净戒行者即名清净外道。其末事当依前述方式广释。
Aparo evaṃ katheti – citteneva mahācāṭiṃ ṭhapetvā matthuṃ yojetvā citteneva attano dvattiṃsākāraṃ uppāṭetvā tattha pakkhipitvā matthuṃ otāretvā manthitabbaṃ. Mathiyamānaṃ vilīyati, vilīne upari pheṇo uggacchati. So pheṇo paribhuñjitabbo. Ettāvatā vo amataṃ paribhuttaṃ nāma bhavissati . Ito paraṃ ‘‘atha te bhikkhū’’tiādi sabbaṃ purimanayeneva vitthāretabbaṃ.
又一比库言曰：心中安置大盆，注水调制，展现二十三根身，置于盆中，捣搅旋转。搅动时化为泡沫，泡沫浮于上。此泡须当食用。如此修习，可说是已灭凡夫毒网的无上涅槃。接下随世尊言“尔等比库……”等，皆按前述方式悉加详释。
§44
44. Idāni yo evaṃ vivādo uppajjeyya, tassa mūlaṃ dassento chayimānītiādimāha. Tattha agāravoti gāravavirahito. Appatissoti appatissayo anīcavutti. Ettha pana yo bhikkhu satthari dharamāne tīsu kālesu upaṭṭhānaṃ na yāti, satthari anupāhane caṅkamante saupāhano caṅkamati, nīce caṅkame caṅkamante ucce caṅkame caṅkamati, heṭṭhā vasante upari vasati, satthu dassanaṭṭhāne ubho aṃse pārupati, chattaṃ dhāreti, upāhanaṃ dhāreti, nhānatitthe uccāraṃ vā passāvaṃ vā karoti, parinibbute vā pana cetiyaṃ vandituṃ na gacchati, cetiyassa paññāyanaṭṭhāne satthudassanaṭṭhāne vuttaṃ sabbaṃ karoti, aññehi ca bhikkhūhi ‘‘kasmā evaṃ karosi, na idaṃ vaṭṭati, sammāsabuddhassa nāma lajjituṃ vaṭṭatī’’ti vutte ‘‘tūṇhī hoti, kiṃ buddho buddhoti vadasī’’ti bhaṇati, ayaṃ satthari agāravo nāma.
现今若有如此争论发生，其根源显示为存有覆蔽之意，故称为“有蔽”。其中“无敬”是指缺乏恭敬心，乃是无敬之义。所谓“不善法”即是恶不善之行为，属无常转变之相。若有比库在师长说法时，三时之中不行侍奉，则为师长未得陪侍。同时在行走时不离拥护师长、不随侍在侧，且行走时有环绕拥护，或行于低处，或行于高处，在下处住则上处而住，师长说法之处，身体两侧往复转动，持伞持蓑，沐浴时或唱声或吹气，而师长入般涅槃时，亦不前去礼敬舍利塔。在舍利塔示现之处、师长说法之处还有所行持，一切俱作。在他比库闻言：“为何你如此行，不合乎行为规矩，合掌敬礼正觉者不应生羞耻”时，则答曰：“心中空寂，何须语佛为佛？”此即所谓师长之不敬。
Yo pana dhammassavane saṅghuṭṭhe sakkaccaṃ na gacchati, sakkaccaṃ dhammaṃ na suṇāti, niddāyati vā sallapento vā nisīdati, sakkaccaṃ na gaṇhāti na dhāreti, ‘‘kiṃ dhamme agāravaṃ karosī’’ti vutte ‘‘tuṇhī hoti, dhammo dhammoti vadasi, kiṃ dhammo nāmā’’ti vadati, ayaṃ dhamme agāravo nāma.
若有比库听闻法中聚会时，时常不到，不时不听法，说话打瞌睡或闲谈坐着，时常不领受、不持守。被问及：“你为何对法生无敬？”则答曰：“心空寂，法不过是法，何名法？”此即所谓对法生无敬。
Yo pana therena bhikkhunā anajjhiṭṭho dhammaṃ deseti, nisīdati pañhaṃ katheti, vuḍḍhe bhikkhū ghaṭṭento gacchati, tiṭṭhati nisīdati, dussapallatthikaṃ vā hatthapallatthikaṃ vā karoti, saṅghamajjhe ubho aṃse pārupati, chattupāhanaṃ dhāreti, ‘‘bhikkhusaṅghassa lajjituṃ vaṭṭatī’’ti vuttepi ‘‘tuṇhī hoti, saṅgho saṅghoti vadasi, kiṃ saṅgho, migasaṅgho ajasaṅgho’’tiādīni vadati, ayaṃ saṅghe agāravo nāma. Ekabhikkhusmimpi hi agārave kate saṅghe katoyeva hoti. Tisso sikkhā pana aparipūrayamānova sikkhāya na paripūrakārī nāma.
若比库对长老比库说法不尊敬，坐着提出疑问，谈论辩论，嘲讽年长比库，来回走动，立坐不定，玩弄不洁之物或打手巾，于僧团中身体两侧往复转动，持伞持蓑。被问及“应为僧团生羞耻”时答曰：“心空寂，说法团就是僧团，何谓僧团？如野兽群，如无毛群”之类。此即所谓对僧团不敬。僧团中若出现此等不敬之人，则该僧团即受谴责。三种学戒若未圆满，即不称为圆满学戒。
Ajjhattaṃ vāti attani vā attano parisāya vā. Bāhiddhāti parasmiṃ vā parassa parisāya vā.
“内在”是指自己或自己的僧众；“外在”是指他人或他人僧众。
§46
46. Idāni ayaṃ cha ṭhānāni nissāya uppannavivādo vaḍḍhanto yāni adhikaraṇāni pāpuṇāti, tāni dassetuṃ cattārimānītiādimāha. Tattha vūpasamanatthāya pavattamānehi samathehi adhikātabbānīti adhikaraṇāni. Vivādova adhikaraṇaṃ vivādādhikaraṇaṃ. Itaresupi eseva nayo.
现在此六处依止而产生的争执愈演愈烈，遂达成具体的争论议题，故称为四种议题。所谓议题者，即当维持平和时应加以讨论之事。争执本身即议题，其他亦同理。
Idāni imānipi cattāri adhikaraṇāni patvā upari vaḍḍhento so vivādo yehi samathehi vūpasammati, tesaṃ dassanatthaṃ satta kho panimetiādimāha. Tattha adhikaraṇāni samenti vūpasamentīti adhikaraṇasamathā. Uppannuppannānanti uppannānaṃ uppannānaṃ. Adhikaraṇānanti etesaṃ vivādādhikaraṇādīnaṃ catunnaṃ. Samathāya vūpasamāyāti samanatthañceva vūpasamanatthañca. Sammukhāvinayo dātabbo…pe… tiṇavatthārakoti ime satta samathā dātabbā.
现在这四种议题发生彼此激烈争执，当以平和方式调伏，称“议题平伏”。“已生未生”者，即已生的与未生的；“议题”者，指这些争执议题中的四种。平伏就是使达到平和与安宁。应给予现前调伏……三种或七种平伏法，此为七种平伏法。
Tatrāyaṃ vinicchayakathā – adhikaraṇesu tāva dhammoti vā adhammoti vāti aṭṭhārasahi vatthūhi vivadantānaṃ bhikkhūnaṃ yo vivādo, idaṃ vivādādhikaraṇaṃ nāma. Sīlavipattiyā vā ācāradiṭṭhiājīvavipattiyā vā anuvadantānaṃ yo anuvādo upavadanā ceva codanā ca, idaṃ anuvādādhikaraṇaṃ nāma. Mātikāyaṃ āgatā pañca vibhaṅge dveti satta āpattikkhandhā āpattādhikaraṇaṃ nāma. Yaṃ saṅghassa apalokanādīnaṃ catunnaṃ kammānaṃ karaṇaṃ, idaṃ kiccādhikaraṇaṃ nāma.
这里说到裁决事：在处理案件时，对于某些事物究竟是不是法，在十八类争执的比库中产生的争论，称为此争执案件。因品行错误或行为见解与生计相违，导致的相互责难和谴责，称为此责难案件。律表中载有五种分裂、二种、七种戒犯聚集，称为犯戒案件。针对僧团对四种业（罪业）等的监督处理，称为应行案件。
Tattha vivādādhikaraṇaṃ dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca. Sammukhāvinayeneva sammamānaṃ yasmiṃ vihāre uppannaṃ, tasmiṃyeva vā, aññattha vūpasametuṃ gacchantānaṃ antarāmagge vā, yattha gantvā saṅghassa niyyātitaṃ, tattha saṅghena vā gaṇena vā vūpasametuṃ asakkonte tattheva ubbāhikāya sammatapuggalehi vā vinicchitaṃ sammati. Evaṃ sammamāne pana tasmiṃ yā saṅghasammukhatā dhammasammukhatā, vinayasammukhatā, puggalasammukhatā, ayaṃ sammukhāvinayo nāma.
此中争执案件通过两种调解方式解决：调和法和现前律。现前律即在寺院现行发生争执时，或当事人互相前往争执之地的中途，若被派至该处的僧团或僧众无法达成和解，则依由上令的某些判定可信之人在场侦断而定夺。如此和解后，就具备了与僧团的会合、法的符合、律的符合、个人的符合，这就称为现前律。
Tattha ca kārakasaṅghassa sāmaggivasena sammukhībhāvo saṅghasammukhatā. Sametabbassa vatthuno bhūtatā dhammasammukhatā. Yathā taṃ sametabbaṃ, tatheva samanaṃ vinayasammukhatā. Yo ca vivadati, yena ca vivadati, tesaṃ ubhinnaṃ attapaccatthikānaṃ sammukhībhāvo puggalasammukhatā. Ubbāhikāya vūpasame panettha saṅghasammukhatā parihāyati. Evaṃ tāva sammukhāvinayeneva sammati.
且对于发起争执的僧团而言，彼此团结一致即为与僧团相符。所合适的事理则为法相符。对僧团律的遵守则为律相符。争执各方彼此相对，即为个人相符。在调解达成时，此处的僧团相符则可废止。类似地，通过此种现前律解决争执。
Sace panevampi na sammati, atha naṃ ubbāhikāya sammatā bhikkhū ‘‘na mayaṃ sakkoma vūpasametu’’nti saṅghasseva niyyātenti. Tato saṅgho pañcaṅgasamannāgataṃ bhikkhuṃ salākaggāhakaṃ sammannitvā tena guḷhakavivaṭakasakaṇṇajappakesu tīsu salākaggāhesu aññataravasena salākaṃ gāhetvā sannipatitaparisāya dhammavādīnaṃ yebhuyyatāya yathā te dhammavādino vadanti, evaṃ vūpasantaṃ adhikaraṇaṃ sammukhāvinayena ca yebhuyyasikāya ca vūpasantaṃ hoti. Tattha sammukhāvinayo vuttanayo eva. Yaṃ pana yebhuyyasikāya kammassa karaṇaṃ, ayaṃ yebhuyyasikā nāma. Evaṃ vivādādhikaraṇaṃ dvīhi samathehi sammati.
如果仍无法达成和解，于是争执一方在僧团中宣称“我们无法和解”。僧团则邀请具五具足的比库，任命他们为签署者，在三种签名仪式的法会中，各自持有签名之一，以证实争执双方对法的理解与诉求符合实际，这样和解案件即通过现前律与调和法调解解决。此处即指现前律之说。若由调解者采取行动，即称为调解者。争执案件即通过两种调解方式和解。
Anuvādādhikaraṇaṃ catūhi samathehi sammati sammukhāvinayena ca sativinayena ca amūḷhavinayena ca tassapāpiyasikāya ca. Sammukhāvinayeneva sammamānaṃ yo ca anuvadati, yañca anuvadati, tesaṃ vacanaṃ sutvā, sace kāci āpatti natthi, ubho khamāpetvā, sace atthi, ayaṃ nāmettha āpattīti evaṃ vinicchitaṃ vūpasammati. Tattha sammukhāvinayalakkhaṇaṃ vuttanayameva.
责难案件通过四种调解方式解决：调和法、现前律、具念律和不痴律，还有惩处恶行的规制。依现前律和解的，若有责难者提出责难，对方听闻其词，若无过失，则双方相互谅解；若有过失，则视为犯戒，如此排除过错即为正确和解。此中即述现前律的特征。
Yadā pana khīṇāsavassa bhikkhuno amūlikāya sīlavipattiyā anuddhaṃsitassa sativinayaṃ yācamānassa saṅgho ñatticatutthena kammena sativinayaṃ deti, tadā sammukhāvinayena ca sativinayena ca vūpasantaṃ hoti. Dinne pana sativinaye puna tasmiṃ puggale kassaci anuvādo na ruhati.
当阿伽婆汝神已灭的比库，因为品行错误被监督劝诫时，僧团依戒律第四项犯戒罪给予劝诫时，会通过现前律与具念律达到和解。若日后具有具念律期间，有人不同意责难指控，则不会获准继续责难。
Yadā ummattako bhikkhu ummādavasena kate assāmaṇake ajjhācāre ‘‘saratāyasmā evarūpiṃ āpatti’’nti bhikkhūhi vuccamāno – ‘‘ummattakena me, āvuso, etaṃ kataṃ, nāhaṃ taṃ sarāmī’’ti bhaṇantopi bhikkhūhi codiyamānova puna acodanatthāya amūḷhavinayaṃ yācati, saṅgho cassa ñatticatutthena kammena amūḷhavinayaṃ deti, tadā sammukhāvinayena ca amūḷhavinayena ca vūpasantaṃ hoti. Dinne pana amūḷhavinaye puna tasmiṃ puggale kassaci tappaccayā anuvādo na ruhati.
当某比库因狂乱而犯了狂乱罪，被称为 ‘‘狂乱者，在此比库中犯此罪’’，他辩称说 ‘‘尊敬的比库们，是狂乱者对我做了这件事，我不自己犯此罪’’，即便如此，为了再三询问，他仍请求施用非愚痴的戒律处分。僧团便依其第四条戒律，给予他非愚痴的戒律处分，当时他便安静于现前戒律及非愚痴戒律之中。其后在非愚痴戒律方面，对该人再无任何反对条件或抗辩因由得以成立。
Yadā pana pārājikena vā pārājikasāmantena vā codiyamānassa aññenāññaṃ paṭicarato pāpussannatāya pāpiyassa puggalassa – ‘‘sacāyaṃ acchinnamūlo bhavissati, sammā vattitvā osāraṇaṃ labhissati, sace chinnamūlo, ayamevassa nāsanā bhavissatī’’ti maññamāno saṅgho ñatticatutthena kammena tassapāpiyasikaṃ karoti, tadā sammukhāvinayena ca tassa pāpiyasikāya ca vūpasantaṃ hoti. Evaṃ anuvādādhikaraṇaṃ catūhi samathehi sammati.
当某因犯巴拉基戒罪或巴拉基类的罪，被他人指责并认为他恶行累累，将遭切断正根且正行断绝之轮回果报，或认为为断根者则是灭绝者时，僧团便依其第四条戒律，给予适当的惩戒处分。当时他安静于现前戒律及惩戒处分中。诸如此类的抗辩之事，在四种平息断疑法中皆得平息。
Āpattādhikaraṇaṃ tīhi samathehi sammati sammukhāvinayena ca paṭiññātakaraṇena ca tiṇavatthārakena ca. Tassa sammukhāvinayeneva vūpasamo natthi. Yadā pana ekassa vā bhikkhuno santike saṅghagaṇamajjhesu vā bhikkhu lahukaṃ āpattiṃ deseti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca paṭiññātakaraṇena ca vūpasammati. Tattha sammukhāvinayo tāva yo ca deseti, yassa ca deseti, tesaṃ sammukhatā. Sesaṃ vuttanayameva. Puggalassa ca gaṇassa ca desanākāle saṅghasammukhatā parihāyati. Yaṃ panettha ‘‘ahaṃ, bhante, itthannāmaṃ āpattiṃ apanno’’ti ca, āma ‘‘passāmī’’ti ca paṭiññātāya ‘‘āyatiṃ saṃvareyyāsī’’ti karaṇaṃ, taṃ paṭiññātakaraṇaṃ nāma. Saṅghādisese parivāsādiyācanā paṭiññā, parivāsādīnaṃ dānaṃ paṭiññātakaraṇaṃ nāma.
犯戒事由之抗辩，于三种平息断疑法中皆得以平息，同时现前戒律也得以确立。若一比库或数比库中有人向僧团群众宣说轻微的戒犯，彼时犯戒之理事由依现前戒律、戒律的确立法、和三方面的辅助法俱得以平息。此三者为现前戒律、宣说者及被宣说者而共同具足。解释也仅限于此。对个人与团体宣说戒犯时，僧团的确立亦属共同现前。所谓 ‘‘我尊者于此时犯此类戒罪’’，并经 ‘‘我见矣’’之确立，还须 ‘‘今后应当节制’’作为辅助，称为确立法。对僧团处分、请求赦罪的确立，及赦罪赠予的确立，亦同名为确立法。
Dvepakkhajātā pana bhaṇḍanakārakā bhikkhū bahuṃ assāmaṇakaṃ ajjhācāraṃ caritvā puna lajjidhamme uppanne ‘‘sace mayaṃ imāhi āpattīhi aññamaññaṃ kāressāma, siyāpi taṃ adhikaraṇaṃ kakkhaḷattāya saṃvatteyyā’’ti aññamaññaṃ āpattiyā kārāpane dosaṃ disvā yadā tiṇavatthārakakammaṃ karonti, tadā āpattādhikaraṇaṃ sammukhāvinayena ca tiṇavatthārakena ca sammati. Tatra hi yattakā hatthapāsupagatā ‘‘na me taṃ khamatī’’ti evaṃ diṭṭhāvikammaṃ akatvā ‘‘dukkaṭaṃ kammaṃ puna kātabbaṃ kamma’’nti na ukkoṭenti, niddampi okkantā honti, sabbesampi ṭhapetvā thullavajjañca gihipaṭisaṃyuttañca sabbāpattiyo vuṭṭhahanti. Evaṃ āpattādhikaraṇaṃ tīhi samathehi sammati. Kiccādhikaraṇaṃ ekena samathena sammati sammukhāvinayeneva.
闹得人们二方对立的比库们，屡次犯了重大的僧规戒律，又生起羞耻心，彼此说 ‘‘若因我们彼此所犯的戒罪而相互处分，则此处分必将严厉而延续下去’’。彼等见戒犯因果，而行三辅助法共证时，戒犯事由便于现前戒律及三辅助法中得以平息。在此期间，那些被捆绑以手铐脚镣者，因心怀 ‘‘我不承受此罪’’，故不服重新受罪；他们沉默不语，反而心里生起愤怒，所有罪过与轻重不善行为，连家属交往的不正法事，都十分明显地显现。如此，戒犯事由，得以三种辅助法平息。对职事过失，也以单一辅助法达成平息，并现前戒律确定之。
Imāni cattāri adhikaraṇāni yathānurūpaṃ imehi sattahi samathehi sammanti. Tena vuttaṃ ‘‘uppannuppannānaṃ adhikaraṇānaṃ samathāya vūpasamāya sammukhāvinayo dātabbo…pe… tiṇavatthārako’’ti. Ayamettha vinicchayanayo, vitthāro pana samathakkhandhake (cūḷava. 185) āgatoyeva. Vinicchayopissa samantapāsādikāya vutto.
这四种戒犯事由，皆依七种辅助法适时地得以平息。故有经文教诲说：“对已生未生的戒犯事由，因平息断疑及现前戒律，并三辅助法，皆应施以。”此为概说方式。详细阐释，则见小法集（《小部律藏》185页）中专论章节。该分析则是依据辅助法的普遍适用性而讲述的。
§47
47. Yo panāyaṃ imasmiṃ sutte ‘‘idhānanda, bhikkhū vivadantī’’tiādiko vitthāro vutto, so etena nayena saṅkhepatova vuttoti veditabbo. Tattha dhammotiādīsu suttantapariyāyena tāva dasa kusalakammapathā dhammo, akusalakammapathā adhammo. Tathā ‘‘cattāro satipaṭṭhānā’’ti heṭṭhā āgatā sattatiṃsa bodhipakkhiyadhammā, tayo satipaṭṭhānā tayo sammappadhānā tayo iddhipādā cha indriyāni cha balāni aṭṭha bojjhaṅgā navaṅgiko maggo cāti, cattāro upādānā pañca nīvaraṇānītiādayo saṅkaliṭṭhadhammā cāti ayaṃ adhammo.
47. 关于此经中提到 ‘‘现于此处，比库们互相争论’’等内容的详细释义，已作为总结简说。这处所称的法，乃是指经文普遍所说的十种善道法行，十种不善道为非法。如 ‘‘四念处’’一节下列的三十三项助长觉悟的因素，包括三念处、三正精进、四种威力道、六根、六力、八种觉支等共九项轮次修道法门，以及四种执着和五种烦恼等混合法，皆属非法范畴。
Tattha yaṃkiñci ekaṃ adhammakoṭṭhāsaṃ gahetvā ‘‘imaṃ adhammaṃ dhammoti karissāma, evaṃ amhākaṃ ācariyakulaṃ niyyānikaṃ bhavissati, mayañca loke pākaṭā bhavissāmā’’ti taṃ adhammaṃ ‘‘dhammo aya’’nti kathentā dhammoti vivadanti. Tattheva dhammakoṭṭhāsesu ekaṃ gahetvā ‘‘adhammo aya’’nti kathentā adhammoti vivadanti.
这里，某人取出一条不善戒律，称之为“不善法”，说“我们将以此为法，这样我们的师门将得以保持纯正，我们在世间也将显明此法。”这条不善戒律有人称为“法”，对此发生辩论。而同样在戒律中取出一条，说“这是不善法”，对此亦生辩论。
Vinayapariyāyena pana bhūtena vatthunā codetvā sāretvā yathāpaṭiññāya kātabbakammaṃ dhammo nāma, abhūtena pana vatthunā acodetvā asāretvā apaṭiññāya katabbakammaṃ adhammo nāma. Tesupi adhammaṃ ‘‘dhammo aya’’nti kathentā dhammoti vivadanti, ‘‘adhammo aya’’nti kathentā adhammoti vivadanti.
依律藏的释义，若以现实存在之物来指示并作标记，按约定应行之事称为“法”；以不存在之物来指示且不作标记，违背约定应行之事称为“不善法”。在这两者中，有人称不善法为“法”而展开辩论，有人称其为“不善法”而争论不息。
Suttantapariyāyena pana rāgavinayo dosavinayo mohavinayo saṃvaro pahānaṃ paṭisaṅkhāti ayaṃ vinayo nāma, rāgādīnaṃ avinayo asaṃvaro appahānaṃ appaṭisaṅkhāti ayaṃ avinayo nāma. Vinayapariyāyena vatthusampatti ñattisampatti anusāvanasampatti sīmasampati parisasampattīti ayaṃ vinayo nāma, vatthuvipatti…pe… parisavipattīti ayaṃ avinayo nāma. Tesupi yaṃkiñci avinayaṃ ‘‘vinayo aya’’nti kathentā vinayoti vivadanti, vinayaṃ avinayoti kathentā avinayoti vivadanti.
依经藏的释义，诸如贪欲戒、嗔恚戒、痴戒等的约束、放弃和思惟，谓之“戒”；贪欲等缺失戒律、无约束、未放弃、未思惟者，谓之“无戒”。依律藏释义，有“事物的圆满”、“契约的圆满”、“规制的圆满”、“团体的圆满”等谓“戒”；对应的破坏、违约、越界、散乱则谓“无戒”。在这些中，有人称某种无戒为“戒”而争论戒法，有人将戒称为“无戒”而争辩。
Dhammanetti samanumajjitabbāti dhammarajju anumajjitabbā ñāṇena ghaṃsitabbā upaparikkhitabbā. Sā panesā dhammanetti ‘‘iti kho vaccha ime dasa dhammā akusalā dasa dhammā kusalā’’ti evaṃ mahāvacchagottasutte (ma. ni. 2.194) āgatāti vuttā. Sā eva vā hotu, yo vā idha dhammoti ca vinayo ca vutto. Yathā tattha sametīti yathā tāya dhammanettiyā sameti, ‘‘dhammo dhammova hoti, adhammo adhammova, vinayo vinayova hoti, avinayo avinayova’’. Tathā tanti evaṃ taṃ adhikaraṇaṃ vūpasametabbaṃ. Ekaccānaṃ adhikaraṇānanti idha vivādādhikaraṇameva dassitaṃ, sammukhāvinayo pana na kismiñci adhikaraṇe na labbhati.
必须以“法的规范”来约束、识别、调查和验证，这四者统称为“法的规范”。因此，世尊告诫：“这十种不善法和十种善法。”该如是证说，亦或此处既称为“法”，又称为“戒”。如是，如此“法的规范”也应被依止，即“法即法、非法即非法；戒即戒、非戒即非戒”，如此必须和解此问题。有时所谓分歧问题，正是此处辩论之因；但现行的戒律法中并不能在任何具体问题上作判决。
§48
48. Taṃ panetaṃ yasmā dvīhi samathehi sammati sammukhāvinayena ca yebhuyyasikāya ca, tasmā heṭṭhā mātikāya ṭhapitānukkamena idāni sativinayassa vāre pattepi taṃ avatvā vivādādhikaraṇayeva tāva dutiyasamathaṃ dassento kathañcānanda, yebhuyyasikātiādimāha. Tattha bahutarāti antamaso dvīhi tīhipi atirekatarā. Sesamettha heṭṭhā vuttanayeneva veditabbaṃ.
第四十八节：因为调和以二者合和，为调和而设、为断争而增三者合和，及为协和而修制之法，今已置于戒律纲目之下。即便在每日诵戒时，也须依据此法念诵，以彼断争问题，由此显示第二种调和法。安难答曰：所谓断争法者，种类繁多，尤其二律和三律间别有增减。其余则应依此纲目所述判知。
§49
49. Idāni heṭṭhā avitthāritaṃ sativinayaṃ ādiṃ katvā vitthāritāvasesasamathe paṭipāṭiyā vitthāretuṃ kathañcānanda, sativinayotiādimāha. Tattha pārājikasāmantena vāti dve sāmantāni khandhasāmantañca āpattisāmantañca. Tattha pārājikāpattikkhandho saṅghādisesāpattikkhandho thullaccaya-pācittiya-pāṭidesanīya-dukkaṭa-dubbhāsitāpattikkhandhoti evaṃ purimassa pacchimakhandhaṃ khandhasāmantaṃ nāma hoti. Paṭhamapārājikassa pana pubbabhāge dukkaṭaṃ, sesānaṃ thullaccayanti idaṃ āpattisāmantaṃ nāma. Tattha khandhasāmante pārājikasāmantaṃ garukāpatti nāma hoti. Saratāyasmāti saratu āyasmā. Ekaccānaṃ adhikaraṇānanti idha anuvādādhikaraṇameva dassitaṃ.
第四十九节：现在应以未详细阐述的戒律为起点，依详细阐述时的次序展开释义。安难答曰：所谓戒律诸法，分为巴拉基咖之戒，及桑喀地谢萨之戒。又有土喇吒亚、巴吉帝亚、应悔过、恶行、恶说五种罪行戒。如此上下五部分类，此即旧部与后部律之分法。第一斩戒前半载有恶行戒，余者称土喇吒亚戒。于戒律分类中，斩戒为「重大过失」。善寿者指具寿比库。有时所谓之争议，正是关于此翻译问题。
§50
50.Bhāsitaparikkantanti vācāya bhāsitaṃ kāyena ca parikkantaṃ, parakkamitvā katanti attho. Ekaccānanti idhāpi anuvādādhikaraṇameva adhippetaṃ. Paṭiññātakaraṇe ‘‘ekaccāna’’nti āpattādhikaraṇaṃ dassitaṃ.
50.所谓言语被指责，谓言语所说者被身体所指责，克服后即谓之为行为。所谓“某些”，此处亦仅就翻译的适用领域而言为己所定。在违犯适用时，“某些”者为违犯的范畴所示。
§52
52.Davāti sahasā. Ravāti aññaṃ bhaṇitukāmena aññaṃ vuttaṃ. Evaṃ kho, ānanda, tassapāpiyasikā hotīti tassapuggalassa pāpussannatā pāpiyasikā hoti. Iminā kammassa vatthu dassitaṃ. Evarūpassa hi puggalassa kammaṃ kāttabbaṃ. Kammena hi adhikaraṇassa vūpasamo hoti, na puggalassa pāpussannatāya. Idhāpi ca anuvādādhikaraṇameva adhikaraṇanti veditabbaṃ.
52.“Davāti”谓突然说出，“Ravāti”则为欲言他语者另有所说。如此，阿难，当称此人为恶行者，谓该人具有恶业现行者。此因缘为业之所在。对于此类人，应当造作业障。因业障则该事由平息，而非因个人之恶行。这里亦应知，因翻译领域即为适用领域。
§53
53.Kathañcānanda, tiṇavatthārakoti ettha idaṃ kammaṃ tiṇavatthārakasadisattā tiṇavatthārakoti vuttaṃ. Yathā hi gūthaṃ vā muttaṃ vā ghaṭṭiyamānaṃ duggandhatāya bādhati, tiṇehi avattharitvā suppaṭicchāditassa panassa so gandho na bādhati, evameva yaṃ adhikaraṇaṃ mūlānumūlaṃ gantvā vūpasamiyamānaṃ kakkhaḷattāya vāḷattāya bhedāya saṃvattati, taṃ iminā kammena vūpasantaṃ gūthaṃ viya tiṇavatthārakena paṭicchannaṃ vūpasantaṃ hotīti idaṃ kammaṃ tiṇavatthārakasadisattā tiṇavatthārakoti vuttaṃ. Tassa idhānanda, bhikkhūnaṃ bhaṇḍanajātānantiādivacanena ākāramattameva dassitaṃ, khandhake āgatāyeva panettha kammavācā pamāṇaṃ. Ṭhapetvā thullavajjaṃ ṭhapetvā gihipaṭisaṃyuttanti. Ettha pana thullavajjanti thūllavajjaṃ pārājikañceva saṅghādisesañca. Gihipaṭisaṃyuttanti gihīnaṃ hīnena khuṃsanavambhanadhammikapaṭissavesu āpannā āpatti. Adhikaraṇānanti idha āpattādhikaraṇameva veditabbaṃ. Kiccādhikaraṇassa pana vasena idha na kiñci vuttaṃ. Kiñcāpi na vuttaṃ, sammukhāvinayeneva panassa vūpasamo hotīti veditabbo.
53.阿难，说三草行者，如此称谓者即为三草行者之类。譬如有草密盖骨罐，恶臭扰人，放草而掩蓋，则该恶臭不扰人。亦复如通过观察指挥之事根本与非根本，若由崎岖或破损所致，则此因业已平息，宛如密盖之草。故作此业者亦称为三草行者。此业为教团中比库所犯过失，目前仅示其表现，业文收于律篇中，包含违反小戒及牵涉俗家的罪过。此中小戒，谓犯巴拉基戒与桑喀地谢萨戒；牵涉俗家者，谓俗家人与粗暴侮辱相关之过失。关于这些适用领域，当知即是违犯范畴。至于任务领域，此处无记载，但可知业障由面对律章而息。
§54
54.Chayime, ānanda, dhammā sāraṇīyāti heṭṭhā kalahavasena suttaṃ āraddhaṃ, upari sāraṇīyadhammā āgatā. Iti yathānusandhināva desanā gatā hoti. Heṭṭhā kosambiyasutte (ma. ni. 1.498-500) pana sotāpattimaggasammādiṭṭhi kathitā, imasmiṃ sutte sotāpattiphalasammādiṭṭhi vuttāti veditabbā. Aṇunti appasāvajjaṃ. Thūlanti mahāsāvajjaṃ. Sesamettha uttānamevāti.
54.阿难，下述诸法乃可依止者。下有争论法，起初有所讲述，上有依止法在后。依此类比，佛陀所说法以因缘递进顺序陈述。下引国萨拉经中所说，论及初果道及其正见，今经中则讲初果之果及其正见。词义中“Aṇunti”为“小过罪”，“Thūlanti”为大过罪。“Sesamettha”谓此处今文即取其上文之义。
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5. Sunakkhattasuttavaṇṇanā5. 《苏纳卡德经》义注
§55
55.Evaṃme sutanti sunakkhattasuttaṃ. Tattha aññāti arahattaṃ. Byākatāti khīṇā jātītiādīhi catūhi padehi kathitā. Adhimānenāti appatte pattasaññino, anadhigate adhigatasaññino hutvā adhigataṃ amhehīti mānena byākariṃsu.
55.如此称此经为净戒经。经中有所谓“他者”为阿拉汉。如“Byākatāti”则谓已断生死诸根本烦恼。而“Adhimānenāti”指称谓以自认其为已得者；谓者虽未得而认自己为已得，为蒙蔽之心所染，自我执着为已得。
§56
56.Evañcettha sunakkhatta tathāgatassa hotīti sunakkhatta ettha etesaṃ bhikkhūnaṃ pañhabyākaraṇe – ‘‘idaṃ ṭhānaṃ etesaṃ avibhūtaṃ andhakāraṃ, tenime anadhigate adhigatasaññino, handa nesaṃ visodhetvā pākaṭaṃ katvā dhammaṃ desemī’’ti, evañca tathāgatassa hoti. Atha ca panidhekacce…pe… tassapi hoti aññathattanti bhagavā paṭipannakānaṃ dhammaṃ deseti. Yattha pana icchācāre ṭhitā ekacce moghapurisā honti, tatra bhagavā passati – ‘‘ime imaṃ pañhaṃ uggahetvā ajānitvāva jānantā viya appatte pattasaññino hutvā gāmanigamādīsu visevamānā vicarissanti, taṃ nesaṃ bhavissati dīgharattaṃ ahitāya dukkhāyā’’ti evamassāyaṃ icchācāre ṭhitānaṃ kāraṇā paṭipannakānampi atthāya ‘‘dhammaṃ desissāmī’’ti uppannassa cittassa aññathābhāvo hoti. Taṃ sandhāyetaṃ vuttaṃ.
56.如是此处称净戒者，为当时诸比库解说“此地为未被污染黑暗之地。若比库中有未得法眼者，当为他们净除晦暗，以圆明之法宣说佛法。”此称谓即对应于如来。又或有些许……（此处省略）……世尊在不同情境宣说不同法义。于某种居止不正之地，有愚痴众生，以为已得而不知且会传播其谬见，于乡镇游荡，反致他人苦恼与害处，世尊因知如此，观察内心之不同，适时宣示法义，悉复应机而说。对此情境，此经说即为因缘由来之了解。
§58
58.Lokāmisādhimuttoti vaṭṭāmisa-kāmāmisa-lokāmisabhūtesu pañcasu kāmaguṇesu adhimutto tanninno taggaruko tappabbhāro. Tappatirūpīti kāmaguṇasabhāgā. Āneñjapaṭisaṃyuttāyāti āneñjasamāpattipaṭisaṃyuttāya. Saṃseyyāti katheyya. Āneñjasaṃyojanena hi kho visaṃyuttoti āneñjasamāpattisaṃyojanena visaṃsaṭṭho. Lokāmisādhimuttoti evarūpo hi lūkhacīvaradharo mattikāpattaṃ ādāya attano sadisehi katipayehi saddhiṃ paccantajanapadaṃ gacchati, gāmaṃ piṇḍāya paviṭṭhakāle manussā disvā ‘‘mahāpaṃsukulikā āgatā’’ti yāgubhattādīni sampādetvā sakkaccaṃ dānaṃ denti, bhattakicce niṭṭhite anumodanaṃ sutvā – ‘‘svepi, bhante, idheva piṇḍāya pavisathā’’ti vadanti. Alaṃ upāsakā, ajjāpi vo bahūnaṃ dinnanti. Tena hi, bhante, antovassaṃ idha vaseyyāthāti adhivāsetvā vihāramaggaṃ pucchitvā vihāraṃ gacchanti. Tattha senāsanaṃ gahetvā pattacīvaraṃ paṭisāmenti. Sāyaṃ eko āvāsiko te bhikkhū pucchati ‘‘kattha piṇḍāya caritthā’’ti? Asukagāmeti. Bhikkhāsampannāti? Āma evarūpā nāma manussānaṃ saddhā hoti. ‘‘Ajjeva nu kho ete edisā, niccampi edisā’’ti? Saddhā te manussā niccampi edisā, te nissāyeva ayaṃ vihāro vaḍḍhatīti. Tato te paṃsukulikā punappunaṃ tesaṃ vaṇṇaṃ kathenti , divasāvasesaṃ kathetvā rattimpi kathenti. Ettāvatā icchācāre ṭhitassa sīsaṃ nikkhantaṃ hoti udaraṃ phālitaṃ. Evaṃ lokāmisādhimutto veditabbo.
58.所谓『世俗欲望的逆流』，是指在五种欲界乐趣以及以世俗欲望为本质的五种欲乐品质上，逆流而上，彼此相应，担当其负担轻重。所谓逆流，是指所有欲乐品质的集会。所谓『与不净相应』，是指与不净相应的成就相联。所谓『迷惘』，是指如何说呢？正因受缠缚于不净之缚，所以与不净成就之间受牵连。所谓世俗欲望的逆流，是指如此情形：身穿污秽破袈裟，携带土片，与几个同伴一起往邻近的村落去，因应施时有人见了说：“大尘垢衣众来了”，便备下饭食等供养，并在饭后伺候完毕，听闻赞叹说：“尊者们自己也常来此乞食”，信众们说：“如今也常有人向你们布施，故此，请住此冬安居吧。”于是他们留住，经问道安居之路后，便前往安居地，接受宿处并披缁衣。傍晚时分，一位在家比库问：“你们在哪里乞食？”答曰：“于村庄之外。”问：“这是具备比库戒律者吗？”答：“是的，这便是人们的信心所系。”又问：“如今这些人，常常在此地及其他处所吗？”答：“信仰使众生常来，故此此处修行渐盛。”于是这些穿尘垢衣者，反复论述他们色相，每日白昼间断讲，夜间亦讲，由此渴爱满足，头颅下降，腹胀隆起。如此，世俗欲望的逆流应当了知。
§59
59. Idāni āneñjasamāpattilābhiṃ adhimānikaṃ dassento ṭhānaṃ kho panetantiādimāha. Āneñjādhimuttassāti kilesasiñcanavirahitāsu heṭṭhimāsu chasu samāpattīsu adhimuttassa tanninnassa taggaruno tappabbhārassa. Se pavutteti taṃ pavuttaṃ. Cha samāpattilābhino hi adhimānikassa pañcakāmaguṇāmisabandhanā patitapaṇḍupalāso viya upaṭṭhāti. Tenetaṃ vuttaṃ.
59. 现在，当宣说不净成就胜断者所具有的住处时，说：所谓不净成就逆流，是指六种低层清净的正确禅定中，持重而不负担过重。于是所说者如是：六种成就的胜断者如修剪的食蕈，精进守持五种欲乐相缠缚。对此有如是言。
§60
60. Idāni ākiñcaññāyatanasamāpatti lābhino adhimānikassa nighaṃsaṃ dassetuṃ ṭhānaṃ kho panātiādimāha. Tattha dvedhā bhinnāti majjhe bhinnā. Appaṭisandhikāti khuddakā muṭṭhipāsāṇamattā jatunā vā silesena vā allīyāpetvā paṭisandhātuṃ sakkā. Mahantaṃ pana kuṭāgārappamāṇaṃ sandhāyetaṃ vuttaṃ. Se bhinneti taṃ bhinnaṃ. Upari samāpattilābhino hi heṭṭhāsamāpatti dvedhābhinnā selā viya hoti, taṃ samāpajjissāmīti cittaṃ na uppajjati. Tenetaṃ vuttaṃ.
60. 现在，当讲无所有禅定的成就者住处时，说：此处有两种有所不同者居中。所谓小的接触，是指小石块或灰尘微尘，能发起接触。所谓大的遮盖者，乃指如摩天大厦般的遮护。者即不同者。上方无所有禅定的成就者居住之处好似两块石头相连，心不起意，谓“我还将住此”。对此有如是言。
§61
61. Idāni nevasaññānāsaññāyatanalābhino adhimānikassa ca nighaṃsaṃ dassento ṭhānaṃ kho panātiādimāha. Tattha se vanteti taṃ vantaṃ. Aṭṭhasamāpattilābhino hi heṭṭhāsamāpattiyo vantasadisā hutvā upaṭṭhahanti, puna samāpajjissāmīti cittaṃ na uppajjati. Tenetaṃ vuttaṃ.
61. 现在，当说无觉知禅的成就者住处与胜断者持重时，说：此处称为住处。八种成就者是如披蓑衣般守护下层禅定后方，有护持复发的念头无起。对此有如是言。
§62
62. Idāni khīṇāsavassa nighaṃsaṃ dassento ṭhānaṃ kho panātiādimāha. Tattha se ucchinnamūleti so ucchinnamūlo. Upari samāpattilābhino hi heṭṭhāsamāpatti mūlacchinnatālo viya upaṭṭhāti, taṃ samāpajjissāmīti cittaṃ na uppajjati. Tenetaṃ vuttaṃ.
62. 现在，当说断尽烦恼者的住处时，说：此名为断根者。上方无所有禅的成就者守护下层禅定之处好似根被剪断，心不生起再发的念头。对此有如是言。
§63
63.Ṭhānaṃkho panāti pāṭiyekko anusandhi. Heṭṭhā hi samāpattilābhino adhimānikassapi khīṇāsavassapi nighaṃso kathito, sukkhavipassakassa pana adhimānikassapi khīṇāsavassapi na kathito. Tesaṃ dvinnampi nighaṃsaṃ dassetuṃ imaṃ desanaṃ ārabhi. Taṃ pana paṭikkhittaṃ. Samāpattilābhino hi adhimānikassa nighaṃse kathite sukkhavipassakassapi adhimānikassa kathitova hoti, samāpattilābhino ca khīṇāsavassa kathite sukkhavipassakakhīṇāsavassa kathitova hoti. Etesaṃ pana dvinnaṃ bhikkhūnaṃ sappāyāsappāyaṃ kathetuṃ imaṃ desanaṃ ārabhi.
63. 当论说此住处时，有一项唯一的细节需要追念。曾说下层禅定的成就者，不论是胜断者或断尽烦恼者均具此住处。而朝到彼处的细微内视观察之者，则不论是胜断者或断尽烦恼者，却未曾被描述。为使这二者俱能得见住处之逍遥，故开示此说。但此说却遭反对：单单当说胜断者的住处时，便也应说细微观察者亦然；单说断尽烦恼者时，也应指明细微观察者同断者。然而对这两派比库为达利益取舍，故开示此广义教法。
Tattha siyā – puthujjanassa tāva ārammaṇaṃ asappāyaṃ hotu, khīṇāsavassa kathaṃ asappāyanti. Yadaggena puthujjanassa asappāyaṃ, tadaggena khīṇāsavassāpi asappāyameva. Visaṃ nāma jānitvā khāditampi ajānitvā khāditampi visameva. Na hi khīṇāsavenapi ‘‘ahaṃ khīṇāsavo’’ti asaṃvutena bhavitabbaṃ. Khīṇāsavenapi yuttapayutteneva bhavituṃ vaṭṭati.
那里说：对于凡夫来说，尽管尚未断除烦恼，其阿赖耶识依然是不清净的；但对于已断除烦恼者而言，又如何说其阿赖耶识是不清净的呢？因为从毒害的角度来说，无论是已知而食用毒物，还是未知而误食毒物，皆为有害。即使是断尽烦恼者，也不应该未加节制地说“我是断除烦恼者”。断烦恼者必须合理、适当地与之相应而成其身心状态。
§64
64. Tattha samaṇenāti buddhasamaṇena. Chandarāgabyāpādenāti so avijjāsaṅkhāto visadoso chandarāgena ca byāpādena ca ruppati kuppati. Asappāyānīti avaḍḍhikarāni ārammaṇāni. Anuddhaṃseyyāti soseyya milāpeyya. Saupādisesanti sagahaṇasesaṃ, upāditabbaṃ gaṇhitabbaṃ idha upādīti vuttaṃ. Analañca te antarāyāyāti jīvitantarāyaṃ te kātuṃ asamatthaṃ. Rajosūkanti rajo ca vīhisukādi ca sūkaṃ. Asu ca visadosoti so ca visadoso. Tadubhayenāti yā sā asappāyakiriyā ca yo visadoso ca, tena ubhayena. Puthuttanti mahantabhāvaṃ.
64. 此处“沙门”是指如来所作的沙门。所谓“贪嗔痴”是指由无明所汇聚的烦恼恶毒，因贪嗔而受其毒害而生烦乱。所谓“不清净”者，是指那些加重烦恼的阿赖耶汚染。所谓“不连贯者”是指那些应当追究且应当束缚的凡夫心态的障碍。所谓“水火毒”是指水质、火性、烦恼如毒之苦。所谓“嗔恚愤怒”是指嗔恚，因嗔恚而生苦恼及其心之毒害。所谓“伴有此二者”是指身心两相俱存时，其表现为明显之凡夫状态。
Evameva khoti ettha saupādānasalluddhāro viya appahīno avijjāvisadoso daṭṭhabbo, asappāyakiriyāya ṭhitabhāvo viya chasu dvāresu asaṃvutakālo, tadubhayena vaṇe puthuttaṃ gate maraṇaṃ viya sikkhaṃ paccakkhāya hīnāyāvattanaṃ, maraṇamattaṃ dukkhaṃ viya aññatarāya garukāya saṃkiliṭṭhāya āpattiyā āpajjanaṃ daṭṭhabbaṃ. Sukkapakkhepi imināva nayena opammasaṃsandanaṃ veditabbaṃ.
如是说，断除烦恼者应被视为有少许烦恼之余毒未除之状态，犹如汚染尚未完全消除而残存者一般。虽居于非清净行为之地，如六门不净之中，然非自制之时，其状况无异于已切断烦恼根源而被推向死亡之境地之减损行为。此种程度的苦难，如死之痛苦、严重败坏的犯错，是其所应受之果报。即便于善缘中，应通过此种法理来契入不净之义。
§65
65.Satiyāyetaṃadhivacananti ettha sati paññāgatikā. Lokikāya paññāya lokikā hoti, lokuttarāya lokuttarā. Ariyāyetaṃ paññāyāti parisuddhāya vipassanāpaññāya.
65. 此处所谓“由正念而说”者，指的是正念乃至智慧之增长。世间俗智称为普通智慧，出世间智谓之出世智。圣人之智慧，谓之清净的观智。
Idāni khīṇāsavassa balaṃ dassento so vatātiādimāha. Tattha saṃvutakārīti pihitakārī. Itividitvā nirupadhīti evaṃ jānitvā kilesupadhipahānā nirupadhi hoti, nirupādānoti attho. Upadhisaṅkhaye vimuttoti upadhīnaṃ saṅkhayabhūte nibbāne ārammaṇato vimutto. Upadhisminti kāmupadhismiṃ. Kāyaṃ upasaṃharissatīti kāyaṃ allīyāpessati. Idaṃ vuttaṃ hoti – taṇhakkhaye nibbāne ārammaṇato vimutto khīṇāsavo pañca kāmaguṇe sevituṃ, kāyaṃ vā upasaṃharissati cittaṃ vā uppādessatīti netaṃ ṭhānaṃ vijjati. Sesaṃ sabbattha uttānatthamevāti.
现在说及断除烦恼之力，称其为“如是说者”之义。所谓约束，意为加以限制。因断除烦恼，明知得无烦恼障碍而达断除，谓之无障（歹尽烦恼）之故。烦恼障的消失即为解脱。所谓“欲淫烦恼”，即欲界烦恼。谓色身所在即将撤离。这里说：在渴爱断尽时，断除烦恼者于五欲乐不可亲近，既不沾染身染心生起之处。其余诸处亦皆向上顺畅。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Sunakkhattasuttavaṇṇanā niṭṭhitā. · 苏纳卡德经注释完毕。
6. Āneñjasappāyasuttavaṇṇanā6. 不动适宜经注释
§66
66.Evaṃme sutanti āneñjasappāyasuttaṃ. Tattha aniccāti hutvā abhāvaṭṭhena aniccā. Kāmāti vatthukāmāpi kilesakāmāpi. Tucchāti niccasāradhuvasāraattasāravirahitattā rittā, na pana natthīti gahetabbā. Na hi tucchamuṭṭhīti vutte muṭṭhi nāma natthīti vuttaṃ hoti. Yassa pana abbhantare kiñci natthi, so vuccati tuccho. Musāti nāsanakā. Mosadhammāti nassanasabhāvā, khettaṃ viya vatthu viya hiraññasuvaṇṇaṃ viya ca na paññāyittha, katipāheneva supinake diṭṭhā viya nassanti na paññāyanti. Tena vuttaṃ ‘‘mosadhammā’’ti, māyākatametanti yathā māyāya udakaṃ maṇīti katvā dassitaṃ, badaripaṇṇaṃ kahāpaṇoti katvā dassitaṃ, aññaṃ vā pana evarūpaṃ dassanūpacāre ṭhitasseva tathā paññāyati, upacārātikkamato paṭṭhāya pākatikameva paññāyati. Evaṃ kāmāpi ittarapaccupaṭṭhānaṭṭhena ‘‘māyākata’’nti vuttā. Yathā ca māyākāro udakādīni maṇiādīnaṃ vasena dassento vañceti, evaṃ kāmāpi aniccādīni niccādisabhāvaṃ dassentā vañcentīti vañcanakaṭṭhenapi ‘‘māyākata’’nti vuttā. Bālalāpananti mayhaṃ putto, mayhaṃ dhītā, mayhaṃ hiraññaṃ mayhaṃ suvaṇṇanti evaṃ bālānaṃ lāpanato bālalāpanaṃ. Diṭṭhadhammikā kāmāti mānusakā pañca kāmaguṇā. Samparāyikāti te ṭhapetvā avasesā. Diṭṭhadhammikā. Kāmasaññāti mānusake kāme ārabbha uppannasaññā. Ubhayametaṃ māradheyyanti ete kāmā ca kāmasaññā ca ubhayampi māradheyyaṃ. Yehi ubhayametaṃ gahitaṃ, tesañhi upari māro vasaṃ vatteti. Taṃ sandhāya ‘‘ubhayametaṃ māradheyya’’nti vuttaṃ.
66. 如是闻此，谓“分别为无常者”，即现象的停住与消失皆属无常。所谓欲，是指对物质欲望，世俗烦恼中的欲望亦然。所谓“空无”，不是无，有所无之义。谓空无即是没有内在任何东西者。所谓腐败，是指灭坏之体。所谓虚假之相，指不认知本质而如梦似幻，譬如宝石等物未被明知，其显现如梦幻。由此而名“虚假法”，谓幻术。正如幻术者以水显作宝珠，或以树叶示硬币，类似地象征被误认、误解的现象。故欲亦因缘而生，故曰“幻化”。所谓愚语，即小儿言语，如言“我儿，我女，我宝，我金”之不明事理之语。所谓“有见欲”，即人类对五官欲乐的认知。所谓“末法”，是说放弃前者剩余之法。所谓“有见者”，即对五欲的执著生起之识。以上诸者皆被称为魔诱，而魔即是诱惑这两者。凡承受此二者者，其上魔力得以施行。对此说法称“二者皆当厌恶”。
Mārassesa visayotiādīsupi yathā coḷassa visayo coḷavisayo, paṇḍassa visayo paṇḍavisayo, saṃvarānaṃ visayo saṃvaravisayoti pavattanaṭṭhānaṃ visayoti vuccati, evaṃ yehi ete kāmā gahitā, tesaṃ upari māro vasaṃ vatteti. Taṃ sandhāya mārassesa visayoti vuttaṃ. Pañca pana kāmaguṇe nivāpabījaṃ viya vippakiranto māro gacchati. Yehi pana te gahitā, tesaṃ upari māro vasaṃ vatteti. Taṃ sandhāya mārassesa nivāpoti vuttaṃ. Yathā ca yattha hatthiādayo vasaṃ vattenti, so hatthigocaro assagocaro ajagocaroti vuccati, evaṃ yehi ete kāmā gahitā, tesu māro vasaṃ vatteti. Taṃ sandhāya mārassesa gocaroti vuttaṃ.
魔境之说，诸如嗔恚境界、贪婪境界等，如同嗔恚者专注于嗔恚境界，智慧者专注于智慧境界，持戒者专注于持戒境界，称为境界之缘起。依此说，若有此等欲，被此欲所摄受，魔便住于彼。由此因缘，称此为魔境。魔如同防护谷种般，四处巡视不同的欲境，若有人被其妄欲所摄，则魔住其上。因缘之故，此谓为魔防。又如大象等所住之处称为象迹、牛迹、鹿迹，依此，若有人被某欲所摄便为魔所居，依此为魔迹。
Etthāti etesu kāmesu. Mānasāti cittasambhūtā. Tattha siyā – duvidhe tāva kāme ārabbha abhijjhānalakkhaṇā abhijjhā, karaṇuttariyalakkhaṇo sārambho ca uppajjatu, byāpādo kathaṃ uppajjatīti? Mamāyite vatthusmiṃ acchinnepi socanti, acchijjantepi socanti, acchinnasaṅkinopi socanti, yo evarūpo cittassa āghātoti evaṃ uppajjati. Teva ariyasāvakassāti te ariyasāvakassa. Vakāro āgamasandhimattaṃ hoti. Idha manusikkhatoti imasmiṃ sāsane sikkhantassa te tayopi kilesā antarāyakarā honti. Abhibhuyya lokanti kāmalokaṃ abhibhavitvā. Adhiṭṭhāya manasāti jhānārammaṇacittena adhiṭṭhahitvā. Aparittanti kāmāvacaracittaṃ parittaṃ nāma, tassa paṭikkhepena mahaggataṃ aparittaṃ nāma. Pamāṇantipi kāmāvacarameva, rūpāvacaraṃ arūpāvacaraṃ appamāṇaṃ. Subhāvitanti pana etaṃ kāmāvacarādīnaṃ nāmaṃ na hoti, lokuttarassevetaṃ nāmaṃ. Tasmā etassa vasena aparittaṃ appamāṇaṃ subhāvitanti sabbaṃ lokuttarameva vaṭṭati.
此谓“此处”指这些欲境。由心生起，名为心所生起。其内有两种：一者从头开始的欲，具有渴望标志；二者以行为为缘起，称为苦恼，便生烦恼。此烦恼虽不断，不住亦常起。烦恼即像心所受之痛苦般产生。正因这些烦恼故，称之为圣弟子。结构侧重契合教义。在此修行中，这些烦恼亦是障碍。若能超越世俗欲界，心自住于禅那所乐心境，称为净心，无欲所染之境。其对立面为贪欲染污心。贪欲心分量无边，涉足有色、无色无量境界。此非美妙之名，美名乃是超世间净土。因持彼住处故，称之为无染无量之美妙。
Tabbahulavihārinoti kāmapaṭibāhanena tameva paṭipadaṃ bahulaṃ katvā viharantassa. Āyatane cittaṃ pasīdatīti kāraṇe cittaṃ pasīdati. Kiṃ panettha kāraṇaṃ? Arahattaṃ vā, arahattassa vipassanaṃ vā, catutthajjhānaṃ vā, catutthajjhānassa upacāraṃ vā. Sampasāde satīti ettha duvidho sampasādo adhimokkhasampasādo ca paṭilābhasampasādo ca. Arahattassa hi vipassanaṃ paṭṭhapetvā viharato mahābhūtādīsu upaṭṭhahantesu yenime nīhārena mahābhūtā upaṭṭhahanti, upādārūpā upaṭṭhahanti nāmarūpā upaṭṭhahanti, paccayā sabbathā upaṭṭhahanti, lakkhaṇārammaṇā vipassanā upaṭṭhahati, ajjeva arahattaṃ gaṇhissāmīti appaṭiladdheyeva āsā santiṭṭhati, adhimokkhaṃ paṭilabhati. Tatiyajjhānaṃ vā pādakaṃ katvā catutthajjhānatthāya kasiṇaparikammaṃ karontassa nīvaraṇavikkhambhanādīni samanupassato yenime nīhārena nīvaraṇā vikkhambhanti, kilesā sannisīdanti, sati santiṭṭhati, saṅkhāragataṃ vā vibhūtaṃ pākaṭaṃ hutvā dibbacakkhukassa paraloko viya upaṭṭhāti , cittuppādo lepapiṇḍe laggamāno viya upacārena samādhiyati, ajjeva catutthajjhānaṃ nibbattessāmīti apaṭiladdheyeva āsā santiṭṭhati, adhimokkhaṃ paṭilabhati . Ayaṃ adhimokkhasampasādo nāma. Tasmiṃ sampasāde sati. Yo pana arahattaṃ vā paṭilabhati catutthajjhānaṃ vā, tassa cittaṃ vippasannaṃ hotiyeva. Idha pana ‘‘āyatane cittaṃ pasīdatī’’ti vacanato arahattavipassanāya ceva catutthajjhānūpacārassa ca paṭilābho paṭilābhasampasādoti veditabbo. Vipassanā hi paññāya adhimuccanassa kāraṇaṃ, upacāraṃ āneñjasamāpattiyā.
称“习惯性广游，游于欲境间，常行其道者”。境界使心安静，因其缘故心安静。何因？或为阿拉汉境，阿拉汉之观，四禅以及四禅陪伴。得此双重安乐：精神安乐及所获安乐。阿拉汉修习内观，于四大等境内照见诸缘，四大随境消散，取相随缘消散，名色随缘消散，诸缘普遍随缘消散，见相生起此观照。因未得便有如是之希翼，得则获安乐。修者以第三禅为基，修四禅所需之集中，观察诸妨碍障碍如何因缘消散，烦恼息灭，念住持存，色法由行而显现，似天眼所见外境，心生如粘附肉团之感，专注其中，希冀四禅发生，终获安乐。此为所获安乐。具此安乐者念存。若有人得阿拉汉果或四禅时，心必清净。此谓“境界令心安宁”之意。此话应理解为指阿拉汉之内观及四禅之陪伴所得之安乐。内观以智慧为解脱之因，陪伴使入不退涅槃。
Etarahi vā āneñjaṃ samāpajjati. Paññāya vā adhimuccatīti ettha etarahi vā paññāya adhimuccati, āneñjaṃ vā samāpajjatīti evaṃ padaparivattanaṃ katvā attho veditabbo. Idañhi vuttaṃ hoti – tasmiṃ sampasāde sati etarahi vā paññāya adhimuccati, arahattaṃ sacchikarotīti attho. Taṃ anabhisambhuṇanto āneñjaṃ vā samāpajjati, atha vā paññāya vā adhimuccatīti arahattamaggaṃ bhāveti, taṃ anabhisambhuṇanto āneñjaṃ vā samāpajjati. Arahattamaggaṃ bhāvetuṃ asakkonto etarahi catusaccaṃ vā sacchikaroti. Taṃ anabhisambhuṇanto āneñjaṃ vā samāpajjatīti.
或得入不退涅槃。因智慧解脱，或入不退涅槃。此语义应如此解：具此安乐者念存，或者因智慧解脱或入不退涅槃。未证悟者得入不退涅槃，或以智慧解脱，修阿拉汉道。不能证入阿拉汉道者，或知四圣谛。未证杜绝者亦得入不退涅槃。
Tatrāyaṃ nayo – idha bhikkhu tatiyajjhānaṃ pādakaṃ katvā catutthajjhānassa kasiṇaparikammaṃ karoti. Tassa nīvaraṇā vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. So rūpārūpaṃ parigaṇhāti, paccayaṃ pariggaṇhāti, lakkhaṇārammaṇikaṃ vipassanaṃ vavatthapeti, tassa evaṃ hoti – ‘‘upacārena me jhānaṃ visesabhāgiyaṃ bhaveyya, tiṭṭhatu visesabhāgiyatā, nibbedhabhāgiyaṃ naṃ karissāmī’’ti vipassanaṃ vaḍḍhetvā arahattaṃ sacchikaroti. Ettakenassa kiccaṃ kataṃ nāma hoti. Arahattaṃ sacchikātuṃ asakkonto pana tato osakkitamānaso antarā na tiṭṭhati, catutthajjhānaṃ samāpajjatiyeva. Yathā kiṃ? Yathā puriso ‘‘vanamahiṃsaṃ ghātessāmī’’ti sattiṃ gahetvā anubandhanto sace taṃ ghāteti, sakalagāmavāsino tosessati, asakkonto pana antarāmagge sasagodhādayo khuddakamige ghātetvā kājaṃ pūretvā etiyeva.
此法起于此：比库以第三禅基础，修行四禅用具。烦恼随之消散，念住存，辅以陪伴令心安定。彼观色与空，著眼缘起色法见，修习智慧观。彼观如是想：“愿此陪伴令我禅特殊，得具特别之相，不令我退失”。以智慧增长，证阿拉汉果。此谓完成一行。如不能成果，心有分别障而不住，仍得第三禅。喻如男子执弓与箭欲猎，若射杀，可使乡民喜悦。若射不中，则心有畏惧，仍欲再猎。
Tattha purisassa sattiṃ gahetvā vanamahiṃsānubandhanaṃ viya imassa bhikkhuno tatiyajjhānaṃ pādakaṃ katvā catutthajjhānassa parikammakaraṇaṃ, vanamahiṃsaghātanaṃ viya – ‘‘nīvaraṇavikkhambhanādīni samanupassato visesabhāgiyaṃ bhaveyya, tiṭṭhatu visesabhāgiyatā, nibbedhabhāgiyaṃ naṃ karissāmī’’ti vipassanaṃ vaḍḍhetvā arahattassa sacchikaraṇaṃ, mahiṃsaṃ ghātetuṃ asakkontassa antarāmagge sasagodhādayo khuddakamige ghātetvā kājaṃ pūretvā gamanaṃ viya arahattaṃ sacchikātuṃ asakkontassa, tato osakkitvā catutthajjhānasamāpajjanaṃ veditabbaṃ. Maggabhāvanā catusaccasacchikiriyāyojanāsupi eseva nayo.
喻如持弓男子射猎野兽，如此比库以第三禅为基础，修四禅用具，观察烦恼消散障碍，念住守护，令心安定。其智慧增长修习，达阿拉汉果。若不能猎杀野兽，其间有贼子小兽杀害，彼人无法成功，即心退失第四禅之修成。此亦应解为道业修行与四圣谛证实之法理。
Idāni arahattaṃ sacchikātuṃ asakkontassa nibbattaṭṭhānaṃ dassento kāyassa bhedātiādimāha. Tattha yanti yena kāraṇena taṃ saṃvattanikaṃ viññāṇaṃ assa āneñjūpagaṃ, taṃ kāraṇaṃ vijjatīti attho. Ettha ca taṃsaṃvattanikanti tassa bhikkhuno saṃvattanikaṃ. Yena vipākaviññāṇena so bhikkhu saṃvattati nibbattati, taṃ viññāṇaṃ. Āneñjūpaganti kusalāneñjasabhāvūpagataṃ assa, tādisameva bhaveyyāti attho. Keci kusalaviññāṇaṃ vadanti. Yaṃ tassa bhikkhuno saṃvattanikaṃ upapattihetubhūtaṃ kusalaviññāṇaṃ āneñjūpagataṃ assa, vipākakālepi tannāmakameva assāti attho. So panāyamattho – ‘‘puññaṃ ce saṅkhāraṃ abhisaṅkharoti, puññūpagaṃ hoti viññāṇaṃ. Apuññaṃ ce saṅkhāraṃ abhisaṅkhāroti, apuññupagaṃ hoti viññāṇaṃ. Āneñjaṃ ce saṅkhāraṃ abhisaṅkharoti, āneñjūpagaṃ hoti viññāṇa’’nti (saṃ. ni. 2.51) iminā nayena veditabbo. Āneñjasappāyāti āneñjassa catutthajjhānassa sappāyā. Na kevalañca sā āneñjasseva, upari arahattassāpi sappāyāva upakārabhūtāyevāti veditabbā. Iti imasmiṃ paṭhamakaāneñje samādhivasena osakkanā kathitā.
现在为不能证得阿拉汉果者，显示寂灭之所，从身体分离等说。其意谓：众生随何因缘而得所转流转之识，如未生等，此即该义。此处所说所转者，谓比库自身所转之识，即以何种果报识而转动。所谓未生，是指具有善未生之性质，此亦相同。有者称此为善识。即比库的所转识，由缘起因而生，且为善相所具，故果报时亦称此名。其意为若造善业行，则随善起识；若造不善业行，则随不善起识；若造不净业行，则随不净起识。依此开示，应用此理应知。所谓未生之出，是指未生禅定第四禅之出。此非唯未生禅，第四禅的出亦能相应阿拉汉果益。由此言，可见于第一未生禅定层次作此说明而已。
§67
67.Iti paṭisañcikkhatīti catutthajjhānaṃ patvā evaṃ paṭisañcikkhati. Ayañhi bhikkhu heṭṭhimena bhikkhunā paññavantataro tassa ca bhikkhuno attano cāti dvinnampi kammaṭṭhānaṃ ekato katvā sammasati. Tabbahulavihārinoti rūpapaṭibāhanena tameva paṭipadaṃ bahulaṃ katvā viharantassa. Āneñjaṃ samāpajjatīti ākāsānañcāyatānāneñjaṃ samāpajjati. Sesaṃ purimasadisameva. Yathā ca idha, evaṃ sabbattha visesamattameva pana vakkhāma. Iti imasmiṃ dutiyaāneñje vipassanāvasena osakkanā kathitā, ‘‘yaṃkiñci rūpa’’nti evaṃ vipassanāmaggaṃ dassentena kathitāti attho.
67.如是回顾而言，彼于第四禅定安住，复如是回顾。此比库较其下方比库智慧更胜，自身亦复如是，两者各择一业处，合一而念。何谓屡游所住者？谓多次修习外色现象道途而居住。所谓进入未生，是指入空处受未生。余者同前文所述。如是于一切处所，皆以特别明确言之。由此于第二未生禅定，以慧观之法作略说，谓「一切诸色」者，即以此慧观之法而作明示。
Itipaṭisañcikkhatīti ākāsānañcāyatanaṃ patvā evaṃ paṭisañcikkhati. Ayañhi heṭṭhā dvīhi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti tiṇṇampi kammaṭṭhānaṃ ekato katvā sammasati. Ubhayametaṃ aniccanti ettha aṭṭha ekekakoṭṭhāsā diṭṭhadhammikasamparāyikavasena pana saṅkhipitvā ubhayanti vuttaṃ. Nālaṃ abhinanditunti taṇhādiṭṭhivasena abhinandituṃ na yuttaṃ. Sesapadadvayepi eseva nayo. Tabbahulavihārinoti kāmapaṭibāhanena ca rūpapaṭibāhanena ca tameva paṭipadaṃ bahulaṃ katvā viharantassa. Āneñjaṃ samāpajjatīti viññāṇañcāyatanāneñjaṃ samāpajjati. Imasmiṃ tatiyaāneñje vipassanāvasena osakkanā kathitā.
如是回顾而言，入空处受未生之禅定，复如是回顾。此处比库较其下二位比库智慧更胜，二者各择自身三业处，合一而念。谓二者皆无常，且有八支见法系之习性，故此二者合一而观。所谓不喜者，谓以贪欲等见故，不宜欢喜。余二者亦复如是理路。所谓屡游所住者，谓以欲界色界等诸相持修，同样多修行而住。所谓进入未生，则谓入识处受未生之定。于此第三未生禅，以慧观之法略说。
§68
68.Iti paṭisañcikkhatīti viññāṇañcāyatanaṃ patvā evaṃ paṭisañcikkhati. Ayañhi heṭṭhā tīhi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti catunnampi kammaṭṭhānaṃ ekato katvā sammasati. Yatthetā aparisesā nirujjhantīti yaṃ ākiñcaññāyatanaṃ patvā etā heṭṭhā vuttā sabbasaññā nirujjhanti. Etaṃ santaṃ etaṃ paṇītanti etaṃ aṅgasantatāya ārammaṇasantatāya ca santaṃ, atappakaṭṭhena paṇītaṃ. Tabbahulavihārinoti tāsaṃ saññānaṃ paṭibāhanena tameva paṭipadaṃ bahulaṃ katvā viharantassa. Imasmiṃ paṭhamākiñcaññāyatane samādhivasena osakkanā kathitā.
68.如是回顾而言，入识处受未生之禅定，复如是回顾。此处比库较其下三位比库智慧更胜，三者各择自身四业处，合一而念。所谓彼所入者彼各种识处，即阿基撒识处以下，所有处皆息灭。此即清净善妙，心续不断之清净，以无热为持守。所谓屡游所住者，谓彼等常以识之持修而多修行而住。于此第一阿基撒识处禅定层作略说。
Iti paṭisañcikkhatīti viññāṇañcāyatanameva patvā evaṃ paṭisañcikkhati. Ayañhi heṭṭhā catūhi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti pañcannampi kammaṭṭhānaṃ ekato katvā sammasati. Attena vā attaniyena vāti ahaṃ mamāti gahetabbena suññaṃ tucchaṃ rittaṃ. Evamettha dvikoṭikā suññatā dassitā. Tabbahulavihārinoti heṭṭhā vuttapaṭipadañca imañca suññatapaṭipadaṃ bahulaṃ katvā viharantassa. Imasmiṃ dutiyākiñcaññāyatane vipassanāvasena osakkanā kathitā.
如是回顾而言，仅在识处受未生禅定，复如是回顾。此处比库较其下四位比库智慧更胜，四者各择自身五业处，合一而念。谓自己或彼之言者，应以我或我的持名，自量空无虚妄。由此二重空性呈现。所谓屡游所住者，谓于此处所说之途及空性途修行，皆多加勤修而住。于此第二阿基撒识处，以慧观之略说。
§70
70.Itipaṭisañcikkhatīti viññāṇañcāyatanameva patvā evaṃ paṭisañcikkhati. Ayañhi heṭṭhā pañcahi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti channampi kammaṭṭhānaṃ ekato katvā sammasati. Nāhaṃ kvacani kassaci kiñcanatasmiṃ, na ca mama kvacani kismiñcikiñcanaṃ natthīti ettha pana catukoṭikā suññatā kathitā. Kathaṃ? Ayañhi nāhaṃ kvacanīti kvaci attānaṃ na passati, kassaci kiñcanatasminti attano attānaṃ kassaci parassa kiñcanabhāve upanetabbaṃ na passati, attano bhātiṭṭhāne bhātaraṃ sahāyaṭṭhāne sahāyaṃ parikkhāraṭṭhāne vā parikkhāraṃ maññitvā upagantvā upanetabbaṃ na passatīti attho. Na ca mama kvacanīti ettha mama – saddaṃ tāva ṭhapetvā na ca kvacani parassa ca attānaṃ kvaci na passatīti ayamattho. Idāni mama – saddaṃ āharitvā mama kismiñci kiñcanaṃ natthīti so parassa attā mama kismiñci kiñcanabhāve atthīti na passati. Attano bhātiṭṭhāne bhātaraṃ sahāyaṭṭhāne sahāyaṃ parikkhāraṭṭhāne vā parikkhāranti kismiñci ṭhāne parassa attānaṃ iminā kiñcanabhāvena upanetabbaṃ na passatīti attho. Evamayaṃ yasmā neva katthaci attānaṃ passati, na taṃ parassa kiñcanabhāve upanetabbaṃ passati, na parassa attānaṃ passati, na parassa attānaṃ attano kiñcanabhāve upanetabbaṃ passati, tasmā ayaṃ suññatā catukoṭikāti veditabbā. Tabbahulavihārinoti heṭṭhā vuttappaṭipadaṃ imaṃ catukoṭisuññatañca bahulaṃ katvā viharantassa. Imasmiṃ tatiyākiñcaññāyatanepi vipassanāvaseneva osakkanā kathitā.
70.如是回顾而言，仅在识处禅定，复如是回顾。此处比库较其下五位比库智慧更胜，五者各择自身六业处，合一而念。谓无我于某处无人之理，且无我于他处无我的理，及不见自己居所在而继承他人所持之理。非谓「我」是固定所有，既无定体之自视，亦不成立他者拥有我之色相。谓此种空戒总共有四空。所谓屡游所住者，谓于所说令遍四空通达之途多修习而住。于此第三阿基撒识处禅空，以慧观之法略说。
Iti paṭisañcikkhatīti ākiñcaññāyatanaṃ patvā evaṃ paṭisañcikkhati. Ayañhi heṭṭhā chahi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti sattannampi kammaṭṭhānaṃ ekato katvā sammasati. Yatthetā aparisesā nirujjhantīti yaṃ nevasaññānāsaññāyatanaṃ patvā ettha etā heṭṭhā vuttā sabbasaññā nirujjhanti. Tabbahulavihārinoti tāsaṃ saññānaṃ paṭibāhanena tameva paṭipadaṃ bahulaṃ katvā viharantassa. Imasmiṃ nevasaññānāsaññāyatane samādhivasena osakkanā kathitā.
此谓反覆思惟者，堕入无心处，即是如此反覆思惟。此处以下六比库中，最有智慧者，与他们之比库自他，合一于其七种修习处而相应证。所谓「未彼岸而断灭者」，就是堕入无觉处，于此称为下者，皆断尽一切觉知。谓多所栖息者，即彼比库以彼等觉知之运作，勤复修习该修习法而生活。于此无觉处，以禅定力加以调伏，所论明之。
§71
71.No cassa no ca me siyāti sace mayhaṃ pubbe pañcavidhaṃ kammavaṭṭaṃ na āyūhitaṃ assa, yaṃ me idaṃ etarahi evaṃ pañcavidhaṃ vipākavaṭṭaṃ etaṃ me na siyā nappavatteyyāti attho. Na bhavissatīti sace etarahi pañcavidhaṃ kammavaṭṭaṃ āyūhitaṃ na bhavissati. Na me bhavissatīti tasmiṃ asati anāgate me pañcavidhaṃ vipākavaṭṭaṃ na bhavissati. Yadatthi yaṃ bhūtaṃ taṃ pajahāmīti yaṃ atthi yaṃ bhūtaṃ etarahi khandhapañcakaṃ, taṃ pajahāmi. Evaṃupekkhaṃ paṭilabhatīti so bhikkhu evaṃ vipassanupekkhaṃ labhatīti attho.
若我不曾有五种业轮尚未成熟，今此五种果报轮现有，我无此果报亦不应。若不生，若此五种业轮尚未成熟则不生。若我无五果报业轮未来，则未来无此果报。所谓「当舍离彼既往」，即舍弃曾有之事物；今者存在的五蕴，是弃置之。如此以平等心应得，谓此比库以般观平等心获得。
Parinibbāyeyya nu kho so, bhante, bhikkhu na vā parinibbāyeyyāti kiṃ pucchāmīti pucchati, tatiyajjhānaṃ pādakaṃ katvā ṭhitassa arahattampi osakkanāpi paṭipadāpi paṭisandhipi kathitā, tathā catutthajjhānādīni pādakāni katvā ṭhitānaṃ, nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitassa na kiñci kathitaṃ, taṃ pucchāmīti pucchati. Apetthāti api ettha. So taṃ upekkhaṃ abhinandatīti so taṃ vipassanupekkhaṃ taṇhādiṭṭhiabhinandanāhi abhinandati. Sesapadadvayepi eseva nayo. Tannissitaṃ hoti viññāṇanti viññāṇaṃ vipassanānissitaṃ hoti. Tadupādānanti yaṃ nikantiviññāṇaṃ, taṃ tassa upādānaṃ nāma gahaṇaṃ nāma hoti. Saupādānoti sagahaṇo. Na parinibbāyatīti vipassanāya sālayo bhikkhu mama sāsane na parinibbāyati. Yo pana vihārapariveṇaupaṭṭhākādīsu sālayo, tasmiṃ vattabbameva natthīti dasseti. Kahaṃ panāti? Kattha pana? Upādiyamānoupādiyatīti paṭisandhiṃ gaṇhamāno gaṇhāti. Upādānaseṭṭhaṃ kira so, bhanteti, bhante, so kira bhikkhu gahetabbaṭṭhānaṃ seṭṭhaṃ uttamaṃ bhavaṃ upādiyati, seṭṭhabhave paṭisandhiṃ gaṇhātīti attho. Iminā tassa bhikkhuno paṭisandhi kathitā. Idānissa arahattaṃ kathetuṃ idhānandātiādimāha.
「阿拉汉也将涅槃乎？」是比库问。答以三禅之阶位位立，及阿拉汉位，皆已详述；又四禅起始各阶亦已详述，未曾讲及无觉处。故问。此处亦有涅槃。彼比库以此般观平等心而欣悦，彼以般观平等心赞叹无渴望之见。即此两句示修行人以此法象。后缘唯识，谓识依般观而生，生则执着于彼识，执着之名为把握。把握即执着。未涅槃者谓不依般观力以成涅槃。安住于僧院、沙利子事处者，示应正住。何处？何所？以执著及被执著之相应，谓旧续及新续合成执著。曰执著为长者，是者谓比库取宜执着位，至极善修习之义。此即该比库续转义，进而谓助成阿拉汉。
§73
73.Nissāya nissāyāti taṃ taṃ samāpattiṃ nissāya. Oghassa nittharaṇā akkhātāti oghataraṇaṃ kathitaṃ, tatiyajjhānaṃ pādakaṃ katvā ṭhitabhikkhuno oghanittharaṇā kathitā…pe… nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitabhikkhuno oghanittharaṇā kathitāti vadati.
依止谓依止至境。风浪超越称风浪渡过。三禅起立者，立比库论风浪超越。又立于无觉处风浪超越，谓是论述。
Katamo pana, bhante, ariyo vimokkhoti idha kiṃ pucchati? Samāpattiṃ tāva padaṭṭhānaṃ katvā vipassanaṃ vaḍḍhetvā arahattaṃ gaṇhanto bhikkhu nāvaṃ vā uḷumpādīni vā nissāya mahoghaṃ taritvā pāraṃ gacchanto viya na kilamati. Sukkhavipassako pana pakiṇṇakasaṅkhāre sammasitvā arahattaṃ gaṇhanto bāhubalena sotaṃ chinditvā pāraṃ gacchanto viya kilamati. Iti imassa sukkhavipassakassa arahattaṃ pucchāmīti pucchati. Ariyasāvakoti sukkhavipassako ariyasāvako. Ayañhi heṭṭhā aṭṭhahi bhikkhūhi paññavantataro tesañca bhikkhūnaṃ attano cāti navannampi kammaṭṭhānaṃ ekato katvā sammasati. Esa sakkāyo yāvatā sakkāyoti yattako tebhūmakavaṭṭasaṅkhāto sakkāyo nāma atthi, sabbopi so esa sakkāyo, na ito paraṃ sakkāyo atthīti paṭisañcikkhati.
何为贵圣解脱？此处发问。成熟禅斯持定，增进般观，阿拉汉如舟越汪洋，非摇荡。亦谓轻般观修持者，虽临五蕴分别真相，阿拉汉如奋臂断波越岸，有摇荡。故问此轻般观者阿拉汉。圣弟子谓轻般观者也是圣弟子。现下八比库中，最智慧者，及旧九人合一于九修处相应。此我所执有我身为根，以所名「身」是依地相续有此身，无他我身。彼为反覆思惟。
Etaṃamataṃ yadidaṃ anupādā cittassa vimokkhoti yo panesa cittassa anupādāvimokkho nāma, etaṃ amataṃ etaṃ santaṃ etaṃ paṇītanti paṭisañcikkhati. Aññattha ca ‘‘anupādā cittassa vimokkho’’ti nibbānaṃ vuccati. Imasmiṃ pana sutte sukkhavipassakassa arahattaṃ kathitaṃ. Sesaṃ sabbattha uttānameva.
此即色心无执着解脱；且谓是色心之无执着解脱，谓此永恒安乐净妙。别者谓所谓「色心无执着解脱」就是涅槃。此经中论轻般观者阿拉汉。此一切处皆有所称。
Kevalaṃ pana imasmiṃ sutte sattasu ṭhānesu osakkanā kathitā, aṭṭhasu ṭhānesu paṭisandhi, navasu ṭhānesu arahattaṃ kathitanti veditabbaṃ. Kathaṃ? Tatiyaṃ jhānaṃ tāva pādakaṃ katvā ṭhitassa bhikkhuno osakkanā kathitā, paṭisandhi kathitā, arahattaṃ kathitaṃ, tathā catutthajjhānaṃ, tathā ākāsānañcāyatanaṃ. Viññāṇañcāyatanaṃ pana padaṭṭhānaṃ katvā ṭhitānaṃ tiṇṇaṃ bhikkhūnaṃ osakkanā kathitā, paṭisandhi kathitā, arahattaṃ kathitaṃ. Tathā ākiñcaññāyatanaṃ pādakaṃ katvā ṭhitassa bhikkhuno. Nevasaññānāsaññāyatanaṃ pādakaṃ katvā ṭhitassa pana osakkanā natthi, paṭisandhi pana arahattañca kathitaṃ. Sukkhavipassakassa arahattameva kathitanti. Evaṃ sattasu ṭhānesu osakkanā kathitā, aṭṭhasu ṭhānesu paṭisandhi, navasu ṭhānesu arahattaṃ kathitanti veditabbaṃ. Imañca pana sattasu ṭhānesu osakkanaṃ aṭṭhasu paṭisandhiṃ navasu arahattaṃ samodhānetvā kathentena imaṃ āneñjasappāyasuttaṃ sukathitaṃ nāma hotīti.
然而，在此经中唯独于七处称为病态所说，八处称为续学，九处称为阿拉汉位，须当了知。如何？第三禅时，称为脚意，即常立如坐之比库，病态说，续学说，阿拉汉说，并且第四禅、空无边处、识无边处，脚意即对应之比库亦病态说、续学说、阿拉汉说。无所有处，则以脚意所对应之比库为病态无，续学与阿拉汉则有分别。由如是，于七处病态说，八处续学说，九处阿拉汉说，须当了知。又于此七处病态、八处续学、九处阿拉汉相应连贯，正如此《无边处方便经》说法正美称之。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Āneñjasappāyasuttavaṇṇanā niṭṭhitā. · 不动适宜经注释完毕。
7. Gaṇakamoggallānasuttavaṇṇanā7. 算师摩嘎剌那经注释
§74
74.Evaṃme sutanti gaṇakamoggallānasuttaṃ. Tattha yāva pacchimasopānakaḷevarāti yāva paṭhamasopānaphalakā ekadivaseneva sattabhūmiko pāsādo na sakkā kātuṃ, vatthuṃ sodhetvā thambhussāpanato paṭṭhāya pana yāva cittakammakaraṇā anupubbakiriyā cettha paññāyatīti dasseti. Yadidaṃ ajjheneti tayopi vedā na sakkā ekadivaseneva adhīyituṃ, etesaṃ ajjhenepi pana anupubbakiriyāva paññāyatīti dasseti. Issattheti āvudhavijjāyapi ekadivaseneva vālavedhi nāma na sakkā kātuṃ, ṭhānasampādanamuṭṭhikaraṇādīhi pana etthāpi anupubbakiriyā paññāyatīti dasseti. Saṅkhāneti gaṇanāya. Tattha anupubbakiriyaṃ attanāva dassento evaṃ gaṇāpemātiādimāha.
74. 此即《葛那摩摩嘎剌那经》所说。经中指出，至于最下阶层之身体，初阶位的七地基建筑一日之内无法成就，须净除障碍，欲除阻止之障，继而借助心所作业的渐次修习，方可理解。所谓不耐烦，身心亦不可一日成此，故二者的不耐烦也须借渐次修习来理解。所谓执著，乃至武器之术亦不可一日成就，有赖基础调理等渐次修习方能达成。所谓统计，则为计算。经中所指渐次修习，即此自身显示，故称为群集等。
§75
75.Seyyathāpi brāhmaṇāti idha bhagavā yasmā bāhirasamaye yathā yathā sippaṃ uggaṇhanti, tathā tathā kerāṭikā honti, tasmā attano sāsanaṃ bāhirasamayena anupametvā bhadraassājānīyena upamento seyyathāpītiādimāha. Bhadro hi assājānīyo yasmiṃ kāraṇe damito hoti, taṃ jīvitahetupi nātikkamati. Evameva sāsane sammāpaṭipanno kulaputto sīlavelaṃ nātikkamati. Mukhādhāneti mukhaṭṭhapane.
75. 如婆罗门，譬如世尊于外出时，随处采集器械，自然成狂乱状态；故此，应持守正法，不以外出为忘失，而应如意引导，称为正当。正当者，即于因缘所摄而克制者，亦不超过其生命根本。因此，入正法行道者，虽为世子，亦不失戒法时刻。所谓口所纳，即口所摄持。
§76
76.Satisampajaññāya cāti satisampajaññāhi samaṅgibhāvatthāya . Dve hi khīṇāsavā satatavihārī ca nosatatavihārī ca. Tattha satatavihārī yaṃkiñci kammaṃ katvāpi phalasamāpattiṃ samāpajjituṃ sakkoti, no satatavihārī pana appamattakepi kicce kiccappasuto hutvā phalasamāpattiṃ appetuṃ na sakkoti.
76. 云曰：正念与正念相应即是正念之所依。二者谓已断烦恼者与不断烦恼者。已断烦恼者，无论何业虽行，皆能得果。不断烦恼者即使稍加用心亦多所作业，然仍不得果。
Tatridaṃ vatthu – eko kira khīṇāsavatthero khīṇāsavasāmaṇeraṃ gahetvā araññavāsaṃ gato, tattha mahātherassa senāsanaṃ pattaṃ, sāmaṇerassa na pāpuṇāti, taṃ vitakkento thero ekadivasampi phalasamāpattiṃ appetuṃ nāsakkhi. Sāmaṇero pana temāsaṃ phalasamāpattiratiyā vītināmetvā ‘‘sappāyo , bhante, araññavāso jāto’’ti theraṃ pucchi. Thero ‘‘na jāto, āvuso’’ti āha. Iti yo evarūpo khīṇāsavo, so ime dhamme ādito paṭṭhāya āvajjitvāva samāpajjituṃ sakkhissatīti dassento ‘‘satisampajaññāya cā’’ti āha.
以此为例，有一已断烦恼的长老，带着已断烦恼的沙玛内拉，入于森林隐居。此地有大长老之坐具，沙玛内拉却无法获得。长老思量，一日亦不得得果。沙玛内拉则以三个月得果为期，诉曰：『善护法者，我已入于此森林居住』，长老答曰：『未入，友啊』。如是已断烦恼者，察得此法理，以正念与正知，逐步修入，终必得果。
§78
78.Yeme, bho gotamāti tathāgate kira kathayanteva brāhmaṇassa ‘‘ime puggalā na ārādhenti, ime ārādhentī’’ti nayo udapādi, taṃ dassento evaṃ vattumāraddho.
78. 当如是，尊世尊所说，婆罗门中谓此等人不应供养，谓此等人应供养的分别见起，说明此义，故起论说。
Paramajjadhammesūti ajjadhammā nāma chasatthāradhammā, tesu gotamavādova, paramo uttamoti attho. Sesaṃ sabbattha uttānamevāti.
所谓至上法者，今称作法，实为六十六法。在这些法中，果德玛所说者即是至高、最胜之法。余者无论何处，皆以至高至胜之意涵来称之，意指其普遍超越一切而尊贵无比。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Gaṇakamoggallānasuttavaṇṇanā niṭṭhitā. · 《算师摩嘎剌那经》义注完毕。
8. Gopakamoggallānasuttavaṇṇanā八、《牧牛者摩嘎剌那经》义注
§79
79.Evaṃme sutanti gopakamoggallānasuttaṃ. Tattha aciraparinibbute bhagavatīti bhagavati aciraparinibbute, dhātubhājanīyaṃ katvā dhammasaṅgītiṃ kātuṃ rājagahaṃ āgatakāle . Rañño pajjotassa āsaṅkamānoti caṇḍapajjoto nāmesa rājā bimbisāramahārājassa sahāyo ahosi, jīvakaṃ pesetvā bhesajjakāritakālato paṭṭhāya pana daḷhamittova jāto, so ‘‘ajātasattunā devadattassa vacanaṃ gahetvā pitā ghātito’’ti sutvā ‘‘mama piyamittaṃ ghātetvā esa rajjaṃ karissāmīti maññati, mayhaṃ sahāyassa sahāyānaṃ atthikabhāvaṃ jānāpessāmī’’ti parisati vācaṃ abhāsi. Taṃ sutvā tassa āsaṅkā uppannā. Tena vuttaṃ ‘‘rañño pajjotassa āsaṅkamāno’’ti. Kammantoti bahinagare nagarapaṭisaṅkhārāpanatthāya kammantaṭṭhānaṃ.
79.如是我闻，以下为护法长老摩嘎剌那所说经文。于此世尊于不久涅槃前，分别诸根法，修持法之结集，因应来至王舍城之时。王名冠祥者，亦称刚猛王，是宾比萨拉大王之辅佐。时其派遣医师吉瓦咖，就医之际，因愤怒产生坚强之护法如意。擅听说“未生怨王者，承受迭瓦达德之言，杀其父亲”，谓“将杀吾至亲之友，称愿立王位”，心中生戒备。闻此，生其疑虑。由是称之为“冠祥王者，怀疑情况。”所谓工作者，是指外城都市建立工程之地。
Upasaṅkamīti mayaṃ dhammavinayasaṅgītiṃ kāressāmāti vicarāma, ayañca mahesakkho rājavallabho saṅgahe kate veḷuvanassa ārakkhaṃ kareyyāti maññamāno upasaṅkami. Tehi dhammehīti tehi sabbaññutaññāṇadhammehi. Sabbena sabbanti sabbākārena sabbaṃ. Sabbathā sabbanti sabbakoṭṭhāsehi sabbaṃ. Kiṃ pucchāmīti pucchati? Cha hi satthāro paṭhamataraṃ appaññātakulehi nikkhamitvā pabbajitā, te tathāgate dharamāneyeva kālaṃkatā, sāvakāpi nesaṃ appaññātakuleheva pabbajitā. Te tesaṃ accayena mahāvivādaṃ akaṃsu. Samaṇo pana gotamo mahākulā pabbajito, tassa accayena sāvakānaṃ mahāvivādo bhavissatīti ayaṃ kathā sakalajambudīpaṃ pattharamānā udapādi. Sammāsambuddhe ca dharante bhikkhūnaṃ vivādo nāhosi. Yopi ahosi, sopi tattheva vūpasamito. Parinibbutakāle panassa – ‘‘aṭṭhasaṭṭhiyojanasatasahassubbedhaṃ sineruṃ apavāhituṃ samatthassa vātassa purato purāṇapaṇṇaṃ kiṃ ṭhassati, dasa pāramiyo pūretvā sabbaññutaññāṇaṃ pattassa satthu alajjamāno maccurājā kassa lajjissatī’’ti mahāsaṃvegaṃ janetvā bhiyyosomattāya bhikkhū samaggā jātā ativiya upasantupasantā, kiṃ nu kho etanti idaṃ pucchāmīti pucchati. Anusaññāyamānoti anusañjāyamāno, katākataṃ janantoti attho. Anuvicaramāno vā.
所谓“前进”，是指我们将进行法律律仪之结集。此大权臣、王之宠臣，因结集而护卫衣庐之意念中而行。所谓“诸法”，是指一切正知智慧之法。所谓“一切”，乃以一切根本为一切；以诸聚合为一切。所谓“常问”，乃指问曰：既然诸导师最初离俗出家，彼等亦同世尊相时，当下出家之弟子亦同法行。其比库辈因而生大争论。然比库释迦摩嘎剌那最先出家，随时断除争讼，故履历中出现此说。世尊得至正觉时，弟子间无争。若有争者，亦即刻息止。及世尊般涅槃之际，因“能以八十六万四千法门，届彻风力，破除古旧叶障”，而发大觉，觉悟后僧团和合甚严，平息平息。既然如此，当问何事？即问“现况如何”，意即“所作所为为何”，此为涵义。故权衡考察。
§80
80.Atthinu khoti ayampi heṭṭhimapucchameva pucchati. Appaṭisaraṇeti appaṭisaraṇe dhammavinaye. Ko hetu sāmaggiyāti tumhākaṃ samaggabhāvassa ko hetu ko paccayo. Dhammappaṭisaraṇāti dhammo amhākaṃ paṭisaraṇaṃ, dhammo avassayoti dīpeti.
80.意即“何义？”这是较低层之问题。所谓“不违背”，是指法与律仪不违背。不违背之因，是为汝等和合之因缘。所谓“法为护”，即法是我们的依止。法者能护持、照耀之意。
§81
81.Pavattatīti paguṇaṃ hutvā āgacchati. Āpatti hoti vītikkamoti ubhayametaṃ buddhassa āṇātikkamanameva. Yathādhammaṃ yathānusiṭṭhaṃ kāremāti yathā dhammo ca anusiṭṭhi ca ṭhitā, evaṃ kāremāti attho.
81.“现行之法”谓戒律成熟而出现。所谓“过失”，即违犯。二者都是佛陀明确指示所禁绝之事。正如法合于实，于理应当如是行持，法与实践俱存，即为此义。
Na kira no bhavanto kārenti dhammo no kāretīti padadvayepi no kāro nipātamattaṃ. Evaṃ sante na kira bhavanto kārenti, dhammova kāretīti ayamettha attho.
云：“汝等岂不实行法，岂不行此行乎？”在语法上，句末之“无行”乃仅为语尾助词。意指此间并非意谓汝等行为不行，反而是法得行持，分明此义。
§83
83.Tagghāti ekaṃse nipāto. Kahaṃ pana bhavaṃ ānandoti kiṃ therassa veḷuvane vasanabhāvaṃ na jānātīti? Jānāti. Veḷuvanassa pana anena ārakkhā dinnā, tasmā attānaṃ ukkaṃsāpetukāmo pucchati. Kasmā pana tena tattha ārakkhā dinnā? So kira ekadivasaṃ mahākaccāyanattheraṃ gijjhakūṭā otarantaṃ disvā – ‘‘makkaṭo viya eso’’ti āha. Bhagavā taṃ kathaṃ sutvā – ‘‘sace khamāpeti, iccetaṃ kusalaṃ. No ce khamāpeti, imasmiṃ veḷuvane gonaṅgalamakkaṭo bhavissatī’’ti āha. So taṃ kathaṃ sutvā – ‘‘samaṇassa gotamassa kathāya dvedhābhāvo nāma natthi, pacchā me makkaṭabhūtakāle gocaraṭṭhānaṃ bhavissatī’’ti veḷuvane nānāvidhe rukkhe ropetvā ārakkhaṃ adāsi. Aparabhāge kālaṃ katvā makkaṭo hutvā nibbatti. ‘‘Vassakārā’’ti vutte āgantvā samīpe aṭṭhāsi. Tagghāti sabbavāresu ekaṃsavacaneyeva nipāto. Taggha, bho ānandāti evaṃ therena parisamajjhe attano ukkaṃsitabhāvaṃ ñatvā ahampi theraṃ ukkaṃsissāmīti evamāha.
83.「Tagghāti」乃巴利语中意指仅用一个词表达的副词。何以世尊安住之法中，如何知晓比库在竹林隐修的不乐之处？实则知晓。此竹林因这守护而得安，有意自省询问：此守护因何所赐？答曰：一日，见大长老玛哈咖吒那在吉加丘达山下，言其「此地如猕猴般杂乱」。世尊闻之，告言：「若许可其如此，则为善，若不许可，则此竹林将成猕猴荫地。」彼闻世尊教诲后，即于竹林种多样树木并设守护。时日既满，化成猕猴，闻「雨季行者」之名到近前。『Tagghāti』一词常用作单词式副词。Taggha之义如是，安奈大师于集会中知其释义，遂言「我亦当释吾所知之义」如是教诲。
§84
84.Na ca kho, brāhmaṇāti thero kira cintesi ‘‘sammāsambuddhena vaṇṇitajjhānampi atthi, avaṇṇitajjhānampi atthi, ayaṃ pana brāhmaṇo sabbameva vaṇṇetīti pañhaṃ visaṃvādeti, na kho pana sakkā imassa mukhaṃ ulloketuṃ na piṇḍapātaṃ rakkhituṃ, pañhaṃ ujuṃ katvā kathessāmī’’ti idaṃ vattuṃ āraddhaṃ. Antaraṃ karitvāti abbhantaraṃ karitvā. Evarūpaṃ kho, brāhmaṇa, so bhagavā jhānaṃ vaṇṇesīti idha sabbasaṅgāhakajjhānaṃ nāma kathitaṃ.
84.然而，婆罗门长老思虑如是：正觉世尊所述禅定，有美禅亦有无美禅，此婆罗门认定美皆具足，遂擅自误导问题，实则不能面见世尊，也不能守护布施。一切疑问妥善出具，正直说明。所谓「antaraṃ karitvā」者，为其间出乃指禅定修习过程。如此婆罗门对此处禅定欢喜称赞，实指一切集会禅，谓之集会禅定。
Yaṃno mayanti ayaṃ kira brāhmaṇo vassakārabrāhmaṇaṃ usūyati, tena pucchitapañhassa akathanaṃ paccāsīsamāno kathitabhāvaṃ ñatvā ‘‘vassakārena pucchitaṃ pañhaṃ punappunaṃ tassa nāmaṃ gaṇhanto vitthāretvā kathesi, mayā pucchitapañhaṃ pana yaṭṭhikoṭiyā uppīḷento viya ekadesameva kathesī’’ti anattamano ahosi, tasmā evamāha. Sesaṃ sabbattha uttānamevāti.
85.此婆罗门对雨季行者婆罗门（vassakāra-brāhmaṇa）生嫉妒，知其未能回答所问，虽屡被问，却总无回答，遂生不快，故作斯论。总结曰：「尽皆称赞彼」，意即诸事皆绽于美名。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Gopakamoggallānasuttavaṇṇanā niṭṭhitā. · 《牧牛者摩嘎剌那经》义注完毕。
9. Mahāpuṇṇamasuttavaṇṇanā九、《大满月经》义注
§85
85.Evaṃme sutanti mahāpuṇṇamasuttaṃ. Tattha tadahūti tasmiṃ ahu, tasmiṃ divaseti attho. Upavasanti etthāti uposatho. Upavasantīti sīlena vā anasanena vā upetā hutvā vasantīti attho. Ayaṃ panettha atthuddhāro – ‘‘āyāma, āvuso, kappina, uposathaṃ gamissāmā’’tiādīsu hi pātimokkhuddeso uposatho. ‘‘Aṭṭhaṅgasamannāgato kho visākhe uposatho upavuttho’’tiādīsu (a. ni. 8.53) sīlaṃ. ‘‘Suddhassa ve sadā phaggu, suddhassuposatho sadā’’tiādīsu (ma. ni. 1.79) upavāso. ‘‘Uposatho nāma nāgarājā’’tiādīsu (dī. ni. 2.246) paññatti. ‘‘Na, bhikkhave, tadahuposathe sabhikkhukā āvāsā’’tiādīsu (mahāva. 181) upavasitabbadivaso. Idhāpi soyeva adhippeto . So panesa aṭṭhamīcātuddasīpannarasībhedena tividho. Tasmā sesadvayanivāraṇatthaṃ pannaraseti vuttaṃ. Tena vuttaṃ ‘‘upavasanti etthāti uposatho’’ti. Māsapuṇṇatāya puṇṇā saṃpuṇṇāti puṇṇā. Mā-iti cando vuccati, so ettha puṇṇoti puṇṇamā. Evaṃ puṇṇāya puṇṇamāyāti imasmiṃ padadvaye attho veditabbo.
85.如是所闻为《大满月经》。经中「当时」意即当下；「那时」即彼时；「日」即天数。所谓「upavasanti」所指即为守八关斋戒日（uposatha）。「Upavasanti」有持戒或不食之意，即于守日持戒而安住。此于守日作义广义解释，如「朋友，明年，行至斋日」等，言及为戒律课程内容。据《巴利律藏》中，清净守日常称为「uposatha」，谓持守八戒清净。月满曰谓为「满月」。《巴利语》「mā」意为月亮，「puṇṇa」为满月，二者合指为满月。因此此语句解义理应从词义把握。
Desanti kāraṇaṃ. Tena hi tvaṃ bhikkhu sake āsane nisīditvā pucchāti kasmā bhagavā ṭhitassa akathetvā nisīdāpesīti. Ayaṃ kira bhikkhu saṭṭhimattānaṃ padhāniyabhikkhūnaṃ saṅghatthero saṭṭhi bhikkhū gahetvā araññe vasati, te tassa santike kammaṭṭhānaṃ gahetvā ghaṭenti vāyamanti. Mahābhūtāni pariggaṇhanti upādārūpāni, nāmarūpapaccayalakkhaṇārammaṇikavipassanaṃ pariggaṇhanti. Atha ne ācariyupaṭṭhānaṃ āgantvā vanditvā nisinne thero mahābhūtapariggahādīni pucchati. Te sabbaṃ kathenti, maggaphalapañhaṃ pucchitā pana kathetuṃ na sakkonti. Atha thero cintesi – ‘‘mama santike etesaṃ ovādassa parihāni natthi, ime ca āraddhavīriyā viharanti. Kukkuṭassa pānīyapivanakālamattampi nesaṃ pamādakiriyā natthi. Evaṃ santepi maggaphalāni nibbattetuṃ na sakkonti. Ahaṃ imesaṃ ajjhāsayaṃ na jānāmi, buddhaveneyyā ete bhavissanti , gahetvā ne satthu santikaṃ gacchāmi, atha nesaṃ satthā cariyavasena dhammaṃ desessatī’’ti, te bhikkhū gahetvā satthu santikaṃ āgato.
此经述说诸因果。尔时比库坐于各自座位，担当修行之长者，六十比库聚集林中，近而从事修法。彼等感知众元素及其聚合形色之缘起，并做胜义观慧之修行。后来导师来访，受礼后入座，问答众元素诸法。众僧悉述，有关道果之问，则不能详尽回答。导师复思维曰：「于我师所言教诲未见违漏，此群比库虽勤修无懈，但仍不能现证道果。我对此不甚了了，若跟师学习，彼必会为我宣讲法义。」遂率诸比库往问导师。
Satthāpi sāyanhasamaye ānandattherena upanītaṃ udakaṃ ādāya sarīraṃ utuṃ gaṇhāpetvā migāramātupāsādapariveṇe paññattavarabuddhāsane nisīdi, bhikkhusaṅghopi naṃ parivāretvā nisīdi.
导师于傍晚时分，携安奈长老所奉之水，护体而入鹿野苑，于堂内坐在指定宝座，僧团亦围绕护卫而坐。
Tasmiṃ samaye sūriyo atthaṅgameti, cando uggacchati, majjhaṭṭhāne ca bhagavā nisinno. Candassa pabhā natthi, sūriyassa pabhā natthi, candimasūriyānaṃ pabhaṃ makkhetvā chabbaṇṇā yamakabuddharasmiyo vijjotamānā puñjā puñjā hutvā disāvidisāsu dhāvantīti sabbaṃ heṭṭhā vuttanayena vitthāretabbaṃ. Vaṇṇabhūmi nāmesā, dhammakathikassevettha thāmo pamāṇaṃ, yattakaṃ sakkoti, tattakaṃ kathetabbaṃ. Dukkathitanti na vattabbaṃ. Evaṃ sannisinnāya parisāya thero uṭṭhahitvā satthāraṃ pañhassa okāsaṃ kāresi. Tato bhagavā – ‘‘sace imasmiṃ ṭhitake pucchante ‘ācariyo no uṭṭhito’ti sesabhikkhū uṭṭhahissanti, evaṃ tathāgate agāravo kato bhavissati. Atha nisinnāva pucchissanti, ācariye agāravo kato bhavissati, ekaggā hutvā dhammadesanaṃ paṭicchituṃ na sakkuṇissanti. Ācariye pana nisinne tepi nisīdissanti. Tato ekaggā dhammadesanaṃ paṭicchituṃ sakkuṇissantī’’ti iminā kāraṇena bhagavā ṭhitassa akathetvā nisīdāpetīti.
当时太阳下沉，月亮升起，世尊端坐于中间。月亮无光，太阳无光，月与太阳的光辉相互覆盖，呈现褐色，黄昏时分两者的光辉交织，星辰群群闪耀，遍布东西南北四方。这一切应依次讲说，充分展开。所谓色相境界，是讲法者此处的依凭与所依大小。所谓萨咖者，应当叙述其本质。不能说难言之事。如此众僧聚集端坐时，一位长老起身给老师提出问题。于是世尊曰：“假如住立坐姿时，弟子问‘老师未起立’，余众比库将会起立。因此于如来出现不敬将现起。若坐时问‘老师有何不敬’，众人将无法专心听法。但即使老师坐着，他们也会坐。后必能专心聆听法。”基于此因缘，世尊于站立时不答，而令坐下。
Ime nu kho, bhanteti vimatipucchā viya kathitā. Thero pana pañcakkhandhānaṃ udayabbayaṃ pariggaṇhitvā arahattaṃ patto mahākhīṇāsavo, natthi etassa vimati. Jānantenapi pana ajānantena viya hutvā pucchituṃ vaṭṭati. Sace hi jānanto viya pucchati, ‘‘jānāti aya’’nti tassa tassa vissajjento ekadesameva katheti. Ajānantena viya pucchite pana kathento ito ca etto ca kāraṇaṃ āharitvā pākaṭaṃ katvā katheti. Koci pana ajānantopi jānanto viya pucchati. Thero evarūpaṃ vacanaṃ kiṃ karissati, jānantoyeva pana ajānanto viya pucchatīti veditabbo.
这就好比有人询问观点。长老考虑到五蕴兴衰已证阿拉汉果，无疑问障碍。然而尽管明知，仍有似不知者想问。若自认为知，别人问其‘你知道吗’，则会简单敷衍答复。若似不知者回答，则会引出多种因缘详加说明。也有既不知又自以为知者。此种情况下，长老对这种言论应如何应对，应明察人中明知者问却似不知者之意。
Chandamūlakāti taṇhāmūlakā. Evaṃrūpo siyanti sace odāto hotukāmo, haritālavaṇṇo vā manosilāvaṇṇo vā siyanti pattheti . Sace kāḷo hotukāmo, nīluppalavaṇṇo vā añjanavaṇṇo vā atasīpupphavaṇṇo vā siyanti pattheti. Evaṃvedanoti kusalavedano vā sukhavedano vā siyanti pattheti. Saññādīsupi eseva nayo. Yasmā pana atīte patthanā nāma natthi, patthentenāpi ca na sakkā taṃ laddhuṃ, paccuppannepi na hoti, na hi odāto kāḷabhāvaṃ patthetvā paccuppanne kāḷo hoti, na kāḷo vā odāto, dīgho vā rasso, rasso vā dīgho, dānaṃ pana datvā sīlaṃ vā samādiyitvā ‘‘anāgate khattiyo vā homi brāhmaṇo vā’’ti patthentassa patthanā samijjhati. Tasmā anāgatameva gahitaṃ.
所谓渴爱之根基是渴爱本身。若是光明向善欲，心色为鲜绿或碧玉色即被接纳；若是黑暗欲，心色则为深蓝或黑色，或皂色莲花色，即被接纳。所谓受感，即善受或乐受也被接纳。知觉等亦同理。然过去所谓『意之蓄积』不存，且无法获得，未来亦未至，因光明与黑暗之性不可能存在于未生未来。诸如长寿或寿命并非同意，也非寿命等因果相互代替。施与受戒等念头孕育意愿。故未来乃真实之根本。
Khandhādhivacananti khandhānaṃ khandhapaṇṇatti kittakena hotīti pucchati.
“蕴名称”者，即以众蕴为题号或名称而说。此乃对蕴语义之问。
Mahābhūtā hetūti ‘‘tayo kusalahetū’’tiādīsu (dha. sa. 1441) hi hetuhetu vutto. Avijjā puññābhisaṅkhārādīnaṃ sādhāraṇattā sādhāraṇahetu. Kusalākusalaṃ attano attano vipākadāne uttamahetu. Idha paccayahetu adhippeto. Tattha pathavīdhātu mahābhūtaṃ itaresaṃ tiṇṇaṃ bhūtānaṃ upādārūpassa ca paññāpanāya dassanatthāya hetu ceva paccayo ca. Evaṃ sesesupi yojanā veditabbā.
称“诸大元素之因”，意谓“此三者乃善因”诸说（《法集》1441）即因缘之因说。无明、福德业等为共因。善恶业分别为各自果报之主因。此处重于因之缘故。因此大地元素被称为大元素，是表明三众元素依缘生起色相表现之因缘。其他五大亦同，皆应如是理解。
Phassoti ‘‘phuṭṭho, bhikkhave, vedeti, phuṭṭho sañjānāti, phuṭṭho cetetī’’ti (saṃ. ni. 4.93) vacanato phasso tiṇṇaṃ khandhānaṃ paññāpanāya hetu ceva paccayo ca. Viññāṇakkhandhassāti ettha paṭisandhiviññāṇena tāva saddhiṃ gabbhaseyyakānaṃ uparimaparicchedena samatiṃsa rūpāni sampayuttā ca tayo khandhā uppajjanti, taṃ nāmarūpaṃ paṭisandhiviññāṇassa paññāpanāya hetu ceva paccayo ca. Cakkhudvāre cakkhupasādo ceva rūpārammaṇañca rūpaṃ, sampayuttā tayo khandhā nāmaṃ. Taṃ nāmarūpaṃ cakkhuviññāṇassa paññāpanāya hetu ceva paccayo ca. Eseva nayo sesaviññāṇesu.
所谓触，是言“触，唯彼比库，触即觉受，触即认知，触即念想”（《相应部译注》4.93）之说。触乃三蕴之因缘与条件。识蕴乃指相续识，携同子宫内孕育之诸色相于上方圆周，三蕴同时生出，名为名色。此名色为续识之因缘与条件。眼根乃眼识之所缘及色相，三者俱在，名为名色。此名色为眼识之因缘与条件。诸识亦同理。
§87
87.Kathaṃ pana, bhanteti idaṃ kittakena nu khoti vaṭṭaṃ pucchanto evamāha. Sakkāyadiṭṭhi na hotīti idaṃ vivaṭṭaṃ pucchanto evamāha.
87.他便问：「尊者，这话怎么说呢？这是说有人询问，将轮回视为存在吗？」又有人问：「这不是我执见吗？」这话是对执见的询问说的。
§88
88.Ayaṃrūpe assādoti iminā pariññāpaṭivedho ceva dukkhasaccañca kathitaṃ. Ayaṃ rūpe ādīnavoti iminā pahānapaṭivedho ceva samudayasaccañca. Idaṃ rūpe nissaraṇanti iminā sacchikiriyāpaṭivedho ceva nirodhasaccañca. Ye imesu tīsu ṭhānesu sammādiṭṭhiādayo dhammā, ayaṃ bhāvanāpaṭivedho maggasaccaṃ. Sesapadesupi eseva nayo.
88.「这是烦恼的根本」：他以此表达认识与证知；并且论及苦谛。说这是烦恼的根本，是指弃除烦恼并证知集谛。称这是烦恼的解脱，是指证得灭谛。对这三个境界持正见等德者，此即修习证道谛。余文中亦同理。
§89
89.Bahiddhāti parassa saviññāṇake kāye. Sabbanimittesūti iminā pana anindriyabaddhampi saṅgaṇhāti. ‘‘Saviññāṇake kāye’’ti vacanena vā attano ca parassa ca kāyo gahitova, bahiddhā ca sabbanimittaggahaṇena anindriyabaddhaṃ gaṇhāti.
89.「外境」谓彼他识之身。言「诸因缘」者，虽未通根，亦能包含诸因缘。斯言「彼他识身」，即取自自身与他身，且以外境因缘为缘，虽非通根，亦能摄受。
§90
90.Anattakatānīti anattani ṭhatvā katāni. Kamattānaṃ phusissantīti katarasmiṃ attani ṭhatvā vipākaṃ dassentīti sassatadassanaṃ okkamanto evamāha. Taṇhādhipateyyenāti taṇhājeṭṭhakena. Tatra tatrāti tesu tesu dhammesu. Saṭṭhimattānanti ime bhikkhū pakatikammaṭṭhānaṃ jahitvā aññaṃ navakammaṭṭhānaṃ sammasantā pallaṅkaṃ abhinditvā tasmiṃyeva āsane arahattaṃ pāpuṇiṃsu. Sesaṃ sabbattha uttānamevāti.
90.「无我者」谓立无我见。谓「欲触者」：觉知种种所有与现行中所显果报，曰感知感受。谓「渴爱为主」：以渴爱为最。谓「处处」：于斯诸法处。说「六十余」者，是出家比库从初行处舍弃、住新行处之俨重，入一处安住得阿拉汉果。余文于别处亦同。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Mahāpuṇṇamasuttavaṇṇanā niṭṭhitā. · 大满月经注释完毕。
10. Cūḷapuṇṇamasuttavaṇṇanā10. 小满月经注释
§91
91.Evaṃme sutanti cūḷapuṇṇamasuttaṃ. Tattha tuṇhībhūtaṃ tuṇhībhūtanti yaṃ yaṃ disaṃ anuviloketi, tattha tattha tuṇhībhūtameva. Anuviloketvāti pañcapasādapaṭimaṇḍitāni akkhīni ummīletvā tato tato viloketvā antamaso hatthakukkuccapādakukkuccānampi abhāvaṃ disvā. Asappurisoti pāpapuriso. No hetaṃ, bhanteti yasmā andho andhaṃ viya so taṃ jānituṃ na sakkoti, tasmā evamāhaṃsu. Eteneva nayena ito paresupi vāresu attho veditabbo. Assaddhasamannāgatoti pāpadhammasamannāgato. Asappurisabhattīti asappurisasevano. Asappurisacintīti asappurisacintāya cintako. Asappurisamantīti asappurisamantanaṃ mantetā. Asappurisavācoti asappurisavācaṃ bhāsitā. Asappurisakammantoti asappurisakammānaṃ kattā. Asappurisadiṭṭhīti asappurisadiṭṭhiyā samannāgato. Asappurisadānanti asappurisehi dātabbaṃ dānaṃ. Tyāssa mittāti te assa mittā. Attabyābādhāyapi cetetīti pāṇaṃ hanissāmi, adinnaṃ ādiyissāmi, micchā carissāmi, dasa akusalakammapathe samādāya vattissāmīti evaṃ attano dukkhatthāya cinteti. Parabyābādhāyāti yathā asuko asukaṃ pāṇaṃ hanti, asukassa santakaṃ adinnaṃ ādiyati, dasa akusalakammapathe samādāya vattati, evaṃ naṃ āṇāpessāmīti evaṃ parassa dukkhatthāya cinteti. Ubhayabyābādhāyāti ahaṃ asukañca asukañca gahetvā dasa akusalakammapathe samādāya vattissāmīti evaṃ ubhayadukkhatthāya cintetīti.
91.诸如此说，为《小满月经》所记。所谓寂静之理，是指观察诸方，处处皆寂静。观察者揭眼五净法，察见手足瞋恚等缺失。谓恶人云：我不知是因，我如盲人不能识此，故如此言。依此理路，须识他边恶缘意趣。恶有信者，是指具恶法。恶人所事，是恶人所与。恶人之思，是恶人思者。恶人之意，是恶人思惟者。恶人之言，是恶人语。恶人之业，是恶人业。恶人之见，是恶人见。恶人所施，是向恶人施。其友即彼欲友。于自身害意，是发心我杀他人、盗取、不正行，承十恶业，因而苦恼之意。对他人害意，是谓恶人杀恶人，恶人盗恶人，承十恶业，终不成就。对两者害意，是兼思我与恶人，承十恶业而作，意皆缘苦。
Attabyābādhāyapi mantetītiādīsu ahaṃ dasa akusalakammapathe samādāya vattissāmīti mantento attabyābādhāya manteti nāma. Asukaṃ dasa akusalakammapathe samādapessāmīti mantento parabyābādhāya manteti nāma. Aññena saddhiṃ – ‘‘mayaṃ ubhopi ekato hutvā dasa akusalakammapathe samādāya vattissāmā’’ti mantento ubhayabyābādhāya manteti nāma.
谓于己害意等说，如「我将承行十恶」者，是谓内害意。谓于他害意等说，如「我为他害」者，是谓外害意。众共言「我们二人同一心，皆承十恶行」者，是谓双重害意。
Asakkaccaṃ dānaṃ detīti deyyadhammampi puggalampi na sakkaroti. Deyyadhammaṃ na sakkaroti nāma uttaṇḍulādidosasamannāgataṃ āhāraṃ deti, na pasannaṃ karoti. Puggalaṃ na sakkaroti nāma nisīdanaṭṭhānaṃ asammajjitvā yattha vā tattha vā nisīdāpetvā yaṃ vā taṃ vā ādhārakaṃ ṭhapetvā dānaṃ deti. Asahatthāti attano hatthena, na deti, dāsakammakārādīhi dāpeti. Acittikatvāti heṭṭhā vuttanayena deyyadhammepi puggalepi na cittīkāraṃ katvā deti. Apaviddhanti chaḍḍetukāmo hutvā vammike uragaṃ pakkhipanto viya deti. Anāgamanadiṭṭhikoti no phalapāṭikaṅkhī hutvā deti.
不正当的布施，是指对供养法和供养对象都不恰当。所谓不恰当的供养法，是指施予的是下贱污秽之物，不令受者欢喜。不恰当的供养对象，是指不正当选择施主的坐处，或者在某处安置座具后进行布施。不以自己之手施予，而委托奴仆等代为施与，谓之不自持施。所谓无诚心，是说对供养法和供养对象不发起恭敬心施与。如欲舍弃而果真舍弃布施，如同蚂蚁掷蛇一般轻率施与。所谓无涅槃果观，是说布施者布施时不怀求果之心。
Tatthaupapajjatīti na dānaṃ datvā niraye upapajjati. Yaṃ pana tena pāpaladdhikāya micchādassanaṃ gahitaṃ, tāya micchādiṭṭhiyā niraye upapajjati. Sukkapakkho vuttapaṭipakkhanayena veditabbo. Devamahattatāti chakāmāvacaradevā. Manussamahattatāti tiṇṇaṃ kulānaṃ sampatti. Sesaṃ sabbattha uttānameva. Idaṃ pana suttaṃ suddhavaṭṭavaseneva kathitanti.
在此若无布施，则堕地狱。若由此恶业染着错误见而作业，则因错误见而堕地狱。此处应从正见与邪见的对立关系来理解。所谓天人的广大，是指畜生道大天。所谓人间的广大，是指三姓家业富饶。其余一切，皆在殊胜处。此经正如净域所说。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Cūḷapuṇṇamasuttavaṇṇanā niṭṭhitā. · 小满月经注释完毕。
Paṭhamavaggavaṇṇanā niṭṭhitā. · 第一品注释完毕。