3. Suññatavaggo · 3. 空品义注
3. Suññatavaggo3. 空品
1. Cūḷasuññatasuttavaṇṇanā1. 小空经注释
§176
176.Evaṃme sutanti cūḷasuññatasuttaṃ. Tattha ekamidanti thero kira bhagavato vattaṃ katvā attano divāṭṭhānaṃ gantvā kālaparicchedaṃ katvā nibbānārammaṇaṃ suññatāphalasamāpattiṃ appetvā nisinno yathāparicchedena vuṭṭhāsi. Athassa saṅkhārā suññato upaṭṭhahiṃsu. So suññatākathaṃ sotukāmo jāto. Athassa etadahosi – ‘‘na kho pana sakkā dhurena dhuraṃ paharantena viya gantvā ‘suññatākathaṃ me, bhante, kathethā’ti bhagavantaṃ vattuṃ, handāhaṃ yaṃ me bhagavā nagarakaṃ upanissāya viharanto ekaṃ kathaṃ kathesi, taṃ sāremi, evaṃ me bhagavā suññatākathaṃ kathessatī’’ti dasabalaṃ sārento ekamidantiādimāha.
如是我闻，此为《小空经》经文。一位长老曾在世尊法中布施行事之后，去到自己住所，断除时间执着，渴求涅槃入门、空的果报达成，安坐如法，随时观照身心。彼时，其内行蕴生起空相。此人深生欲闻空义之志。其心作意：『可否如同被人担负重物而来，向世尊说：“世尊，请为我说空义”？』遂回忆世尊曾在迦罗伽城先前住处独坐时说过一法：『我能为人说空义』，因此发愿一定能听闻世尊所说的空义。迦罗伽城的十众随从于是如是称述此事。
Tattha idanti nipātamattameva. Kaccimetaṃ, bhanteti thero ekapade ṭhatvā saṭṭhipadasahassāni uggahetvā dhāretuṃ samattho, kiṃ so ‘‘suññatāvihārenā’’ti ekaṃ padaṃ dhāretuṃ na sakkhissati, sotukāmena pana jānantena viya pucchituṃ na vaṭṭati, pākaṭaṃ katvā vitthāriyamānaṃ suññatākathaṃ sotukāmo ajānanto viya evamāha. Eko ajānantopi jānanto viya hoti, thero evarūpaṃ kohaññaṃ kiṃ karissati, attano jānanaṭṭhānepi bhagavato apacitiṃ dassetvā ‘‘kaccimeta’’ntiādimāha.
此处所说仅为语助词“迦?”，一位长老起立以单字“不”言示提问力量，能摄持六万众多言辞，意在表达：“他怎能仅持一个字说空的住处（空义）？”世尊以具欲闻心的比库难以问及为由，不觉间显明地详细阐说空义。即使一无所知者，也像知者一样，长老王以此所说对自己尊敬的世尊不敬，显露忿恨，遂曰“迦？”等字。
Pubbepīti paṭhamabodhiyaṃ nagarakaṃ upanissāya viharaṇakālepi. Etarahipīti idānipi. Evaṃ pana vatvā cintesi – ‘‘ānando suññatākathaṃ sotukāmo, eko pana sotuṃ sakkoti, na uggahetuṃ, eko sotumpi uggahetumpi sakkoti, na kathetuṃ, ānando pana sotumpi sakkoti uggahetumpi kathetumpi, (kathemissa) suññatākatha’’nti. Iti taṃ kathento seyyathāpītiādimāha. Tattha suñño hatthigavāssavaḷavenāti tattha kaṭṭharūpapotthakarūpacittarūpavasena katā hatthiādayo atthi, vessavaṇamandhātādīnaṃ ṭhitaṭṭhāne cittakammavasena katampi, ratanaparikkhatānaṃ vātapānadvārabandhamañcapīṭhādīnaṃ vasena saṇṭhitampi, jiṇṇapaṭisaṅkharaṇatthaṃ ṭhapitampi jātarūparajataṃ atthi, kaṭṭharūpādivasena katā dhammasavanapañhapucchanādivasena āgacchantā ca itthipurisāpi atthi, tasmā na so tehi suñño. Indriyabaddhānaṃ saviññāṇakānaṃ hatthiādīnaṃ, icchiticchitakkhaṇe paribhuñjitabbassa jātarūparajatassa, nibaddhavāsaṃ vasantānaṃ itthipurisānañca abhāvaṃ sandhāyetaṃ vuttaṃ.
所谓前段，指初悟迦罗伽城先后住处。现今也称“迦罗伽”。对此心意思维是：「阿难渴闻空义，却仅能听而不能持，或虽能听与持，却不能说，唯阿难能听持说空义。」如此讲述，称为：“如卧听者”。空义指象手象牙等形像存在，闻法者的心境，乃守护守持所见相，诸如宝物的屋舍、龙宫、风扇座椅等异相现起，皆属年久重建或先天相宜。以及因听法提出疑问等诸情况，人与女人俱各有之，故空处并非单纯无所有者。以依感官束缚，意识具现作象牙形状等，因意愿而自利用，是生起相与非相的妄境，故对男女置于无有之中有所言说。
Bhikkhusaṅghaṃ paṭiccāti bhikkhūsu hi piṇḍāya paviṭṭhesupi vihārabhattaṃ sādiyantehi bhikkhūhi ceva gilānagilānupaṭṭhākauddesacīvarakammapasutādīhi ca bhikkhūhi so asuññova hoti, iti niccampi bhikkhūnaṃ atthitāya evamāha. Ekattanti ekabhāvaṃ, ekaṃ asuññataṃ atthīti attho. Eko asuññabhāvo atthīti vuttaṃ hoti. Amanasikaritvāti citte akatvā anāvajjitvā apaccavekkhitvā. Gāmasaññanti gāmoti pavattavasena vā kilesavasena vā uppannaṃ gāmasaññaṃ. Manussasaññāyapi eseva nayo. Araññasaññaṃ paṭicca manasi karoti ekattanti idaṃ araññaṃ, ayaṃ rukkho, ayaṃ pabbato, ayaṃ nīlobhāso vanasaṇḍoti evaṃ ekaṃ araññaṃyeva paṭicca araññasaññaṃ manasi karoti. Pakkhandatīti otarati. Adhimuccatīti evanti adhimuccati. Ye assu darathāti ye ca pavattadarathā vā kilesadarathā vā gāmasaññaṃ paṭicca bhaveyyuṃ, te idha araññasaññāya na santi. Dutiyapadepi eseva nayo. Atthi cevāyanti ayaṃ pana ekaṃ araññasaññaṃ paṭicca uppajjamānā pavattadarathamattā atthi.
谓依比库僧团所约，乃至供养入托时，出于同意的比库及善护患病者衣食等，比库团同处时，空意即是非空意。此为对比库之利益所言。一致性谓实体一如一真。某一真实状态称为无空性者，即谓所谓空性。无关心态度者，意谓心不作念、不妄想、不覆蔽、不回瞻。乡村之想，因流转或染污生起之乡村想法，人间众生也是如此类比。因依森林想故，于心中成一整体即为森林，谓此树，此山，此青色光景，为同一森林而起森林想。反之，若心离此，即谓离开。落没其间，谓深入其内。若生起堆积之脏秽染污、或宝石园林之风扇座椅等，设此亦属同一，或以形体色彩作法会问答等，男女众生亦是如此，故此非彼空。依感官所缚，众意识具象象牙等相，须用意念任意支使，生起妄想无无相性，住者既无依止，男女等亦缺此境，乃如言所说。
Yañhikho tattha na hotīti yaṃ migāramātupāsāde hatthiādayo viya imissā araññasaññāya gāmasaññāmanussasaññāvasena uppajjamānaṃ pavattadarathakilesadarathajātaṃ, taṃ na hoti. Yaṃ pana tattha avasiṭṭhanti yaṃ migāramātupāsāde bhikkhusaṅgho viya tattha araññasaññāya pavattadarathamattaṃ avasiṭṭhaṃ hoti. Taṃ santamidaṃ atthīti pajānātīti taṃ vijjamānameva ‘‘atthi ida’’nti pajānāti, suññatāvakkantīti suññatānibbatti.
谓也非所存者，即象比医生门以象牙等喻，彼象牙等如同森林想依其乡村想、人间想等而生成堆积之烦恼相。若象牙比库僧团依森林想而住，则此即是修行之处。世尊知此理，谓其明了者说：“在此有此”，谓空义生起。
§177
177.Amanasikaritvāmanussasaññanti idha gāmasaññaṃ na gaṇhāti. Kasmā? Evaṃ kirassa ahosi – ‘‘manussasaññāya gāmasaññaṃ nivattetvā, araññasaññāya manussasaññaṃ, pathavīsaññāya araññasaññaṃ, ākāsānañcāyatanasaññāya pathavīsaññaṃ…pe… nevasaññānāsaññāyatanasaññāya ākiñcaññāyatanasaññaṃ , vipassanāya nevasaññānāsaññāyatanasaññaṃ, maggena vipassanaṃ nivattetvā anupubbena accantasuññataṃ nāma dassessāmī’’ti. Tasmā evaṃ desanaṃ ārabhi. Tattha pathavīsaññanti kasmā araññasaññaṃ pahāya pathavīsaññaṃ manasi karoti? Araññasaññāya visesānadhigamanato. Yathā hi purisassa ramaṇīyaṃ khettaṭṭhānaṃ disvā – ‘‘idha vuttā sāliādayo suṭṭhu sampajjissanti, mahālābhaṃ labhissāmī’’ti sattakkhattumpi khettaṭṭhānaṃ olokentassa sāliādayo na sampajjanteva, sace pana taṃ ṭhānaṃ vihatakhāṇukakaṇṭakaṃ katvā kasitvā vapati, evaṃ sante sampajjanti, evameva – ‘‘idaṃ araññaṃ, ayaṃ rukkho, ayaṃ pabbato, ayaṃ nīlobhāso vanasaṇḍo’’ti sacepi sattakkhattuṃ araññasaññaṃ manasi karoti, nevūpacāraṃ na samādhiṃ pāpuṇāti, pathavīsaññāya panassa dhuvasevanaṃ kammaṭṭhānaṃ pathavīkasiṇaṃ parikammaṃ katvā jhānāni nibbattetvā jhānapadaṭṭhānampi vipassanaṃ vaḍḍhetvā sakkā arahattaṃ pāpuṇituṃ. Tasmā araññasaññaṃ pahāya pathavīsaññaṃ manasi karoti. Paṭiccāti paṭicca sambhūtaṃ.
177.心不挂念即不生人间以乡村想。为何如是？如是故世尊说：弃人间之乡村想、以森林想生起人间乡村想、弃地界想以天空想生地界想……如是至无色空处及无想处、观诸无想及无色处，以内观禅定，依般若观照逐步显明极大空寂，故宣说此法。因缘现成，即放弃森林想，取地界想，为修持努力。譬如苦行者观赏有利丰饶之田地欲收获七十倍稻谷，若不除杂草荆棘灌木，必定不得稻谷；但若除净杂草，勤作耕耘，则能得收成。同法，若以森林想持身七十日，心定不聚，则不得正定；转取地界想，恒久勤行地界观、心净定修，能够生禅定，进而增观能获阿拉汉果。故弃森林想，而以地界想为修持，缘由乃此。
Idāni yasmiṃ pathavīkasiṇe so pathavīsaññī hoti, tassa opammadassanatthaṃ seyyathāpītiādimāha. Tattha usabhassa etanti āsabhaṃ. Aññesaṃ pana gunnaṃ gaṇḍāpi honti pahārāpi. Tesañhi cammaṃ pasāriyamānaṃ nibbalikaṃ na hoti, usabhassa lakkhaṇasampannatāya te dosā natthi. Tasmā tassa cammaṃ gahitaṃ. Saṅkusatenāti khilasatena. Suvihatanti pasāretvā suṭṭhu vihataṃ. Ūnakasatasaṅkuvihatañhi nibbalikaṃ na hoti, saṅkusatena vihataṃ bheritalaṃ viya nibbalikaṃ hoti. Tasmā evamāha. Ukkūlavikkūlanti uccanīcaṃ thalaṭṭhānaṃ ninnaṭṭhānaṃ. Nadīvidugganti nadiyo ceva duggamaṭṭhānañca. Pathavīsaññaṃ paṭicca manasi karoti ekattanti kasiṇapathaviyaṃyeva paṭicca sambhūtaṃ ekaṃ saññaṃ manasi karoti. Darathamattāti ito paṭṭhāya sabbavāresu pavattadarathavasena darathamattā veditabbā.
现在当地土壤适合耕种时，称其为土之知觉者。其人为了防止疏忽而说“譬如如此”等言。在此谓牛有如此的角；其它的动物则有角、肉块、皮肤等特点。其中伸展的皮肤未必柔软消瘦，但因为牛有独特的特征，这些毛病则不存在。因此牛的皮肤被紧紧抓牢。所谓紧缩者，是指整体瘦弱。所谓舒展者，是指伸展开来状况良好。一旦缩紧却非完全紧缩，所呈现的瘦弱并不柔软，反如陷入泥潭般状态。因此有此言。所谓破坏者，是指高低起伏、凹凸不平之地。河流难渡者，是指江河及深难通行之处。土之知觉即依靠对土的认知而起心念，独立生成单一对土的认知。所谓大地的厚度，是指启始遍行诸地的土地厚度应如实察知。
§182
182.Animittaṃ cetosamādhinti vipassanācittasamādhiṃ. So hi niccanimittādivirahito animittoti vuccati. Imameva kāyanti vipassanāya vatthuṃ dasseti. Tattha imamevāti imaṃ eva catumahābhūtikaṃ. Saḷāyatanikanti saḷāyatanapaṭisaṃyuttaṃ. Jīvitapaccayāti yāva jīvitindriyānaṃ pavatti, tāva jīvitapaccayā pavattadarathamattā atthīti vuttaṃ hoti.
182.无相静虑者，谓观行之心静虑。此因无常相等诸相被舍，故称无相（无相静虑）。此名即身体。此示观行之所依。所谓本然者，谓四大本体。所谓六界者，谓由六根联结而成的境界。所谓生缘，是谓至生命根乃至生命缘现起，此即所谓生缘之意义。
§183
183. Puna animittanti vipassanāya paṭivipassanaṃ dassetuṃ vuttaṃ. Kāmāsavaṃ paṭiccāti kāmāsavaṃ paṭicca uppajjanapavattadarathā idha na santi, ariyamagge ceva ariyaphale ca natthīti vuttaṃ hoti. Imameva kāyanti imaṃ upādisesadarathadassanatthaṃ vuttaṃ. Iti manussasaññāya gāmasaññaṃ nivattetvā…pe… maggena vipassanaṃ nivattetvā anupubbena accantasuññatā nāma dassitā hoti.
183.再者“无相”是为显现观行的真相。所谓欲痴依赖，谓基于欲痴依赖的生成流转在此不现，且圣道与圣果亦不现。意指此乃身上脏乱染污的相态展现。于是人类对普通世俗的认知及村落观念均被舍弃……顺次描述灭尽之名。
§184
184.Parisuddhanti nirupakkilesaṃ. Anuttaranti uttaravirahitaṃ sabbaseṭṭhaṃ. Suññatanti suññataphalasamāpattiṃ. Tasmāti yasmā atītepi, buddhapaccekabuddhabuddhasāvakasaṅkhātā samaṇabrāhmaṇā. Anāgatepi, etarahipi buddhabuddhasāvakasaṅkhātā samaṇabrāhmaṇā imaṃyeva parisuddhaṃ paramaṃ anuttaraṃ suññataṃ upasampajja vihariṃsu viharissanti viharanti ca, tasmā. Sesaṃ sabbattha uttānamevāti.
184.“清净”者，无染污的状态。“无上”者，无上胜妙至极之义。“空”者，空境果位之圆满。因此，既已过去，无论是佛、缘觉、正觉或其弟子出家人、婆罗门等，皆已出离、入住此清净、最胜、无上圆寂之空相。未来亦同，其他如佛、佛弟子、出家人、婆罗门等必当入住此清净、至极无上、寂灭空定，及其修习故。故此虽剩余犹有尘垢，然定境皆称为“无上”。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除戏论中部注疏之
Cūḷasuññatasuttavaṇṇanā niṭṭhitā. · 小空经注释完毕。
2. Mahāsuññatasuttavaṇṇanā2. 大空经注释
§185
185.Evaṃme sutanti mahāsuññatasuttaṃ. Tattha kāḷakhemakassāti chavivaṇṇena so kāḷo, khemakoti panassa nāmaṃ. Vihāroti tasmiṃyeva nigrodhārāme ekasmiṃ padese pākārena parikkhipitvā dvārakoṭṭhakaṃ māpetvā haṃsavaṭṭakādisenāsanāni ceva maṇḍalamāḷabhojanasālādīni ca patiṭṭhapetvā kato vihāro. Sambahulāni senāsanānīti mañco pīṭhaṃ bhisibimbohanaṃ taṭṭikā cammakhaṇḍo tiṇasanthāro paṇṇasanthāro palālasanthārotiādīni paññattāni honti, mañcena mañcaṃ…pe… palālasanthāreneva palālasanthāraṃ āhacca ṭhapitāni, gaṇabhikkhūnaṃ vasanaṭṭhānasadisaṃ ahosi.
185.如是闻知于伟大空相经中。彼中所称“迦罗迦摩卡萨”者，为黑色之意，“迦摩”即名称。所谓“住所”，即指在某尼格罗陀园中一处，以板石铺地，筑门垣，立设鹅圈类座位、环形床榻及供食堂等所作住所。其众多座位，谓床、坐垫、软垫、皮革片、草垫、树叶垫等多种铺垫物，床上又铺覆其他软垫，类似聚集比库居住所之床铺。
Sambahulānu khoti bhagavato bodhipallaṅkeyeva sabbakilesānaṃ samugghāṭitattā saṃsayo nāma natthi, vitakkapubbabhāgā pucchā, vitakkapubbabhāge cāyaṃ nukāro nipātamatto. Pāṭimatthakaṃ gacchante avinicchito nāma na hoti. Ito kira pubbe bhagavatā dasa dvādasa bhikkhū ekaṭṭhāne vasantā na diṭṭhapubbā.
所谓众多，即指世尊成道卧榻所盖诸毒垢皆被清除，无疑者。头脑之初现念头即疑问，疑问即落处于头脑之初现念头处。初发起照见之意时，若离开处世则不成名。此指过去曾经佛陀与十位至十二位比库一同同处，不曾见有先知初见此理。
Athassa etadahosi – gaṇavāso nāmāyaṃ vaṭṭe āciṇṇasamāciṇṇo nadīotiṇṇaudakasadiso, nirayatiracchānayonipettivisayāsurakāyesupi, manussaloka-devalokabrahmalokesupi gaṇavāsova āciṇṇo. Dasayojanasahasso hi nirayo tipucuṇṇabharitā nāḷi viya sattehi nirantaro, pañcavidhabandhanakammakāraṇakaraṇaṭṭhāne sattānaṃ pamāṇaṃ vā paricchedo vā natthi, tathā vāsīhi tacchanādiṭhānesu, iti gaṇabhūtāva paccanti. Tiracchānayoniyaṃ ekasmiṃ vammike upasikānaṃ pamāṇaṃ vā paricchedo vā natthi, tathā ekekabilādīsupi kipillikādīnaṃ. Tiracchānayoniyampi gaṇavāsova. Petanagarāni ca gāvutikāni aḍḍhayojanikānipi petabharitāni honti. Evaṃ pettivisayepi gaṇavāsova. Asurabhavanaṃ dasayojanasahassaṃ kaṇṇe pakkhittasūciyā kaṇṇabilaṃ viya hoti. Iti asurakāyepi gaṇavāsova. Manussaloke sāvatthiyaṃ sattapaṇṇāsa kulasatasahassāni, rājagahe anto ca bahi ca aṭṭhārasa manussakoṭiyo vasiṃsu. Evaṃ aññesupi ṭhānesūti manussalokepi gaṇavāsova. Bhummadevatā ādiṃ katvā devalokabrahmalokesupi gaṇavāsova. Ekekassa hi devaputtassa aḍḍhatiyā nāṭakakoṭiyo honti, navapi koṭiyo honti, ekaṭṭhāne dasasahassāpi brahmāno vasanti.
于是便如是说——群居之处称为“群居”，是在圈地中，有分界的水流如河般流水，它的地面平坦无曲，有倒置斜生的洞穴，属于丑陋秽恶之域。不仅是在人的世界，天界、梵天界中亦是如此，均以群居称之。地狱深邃无边，宽广千由旬如有火炭灌注的热管一样，众生连续存在，没有结束；又因诸有五种束缚之业因缘，是众生的数量及范围无法计算，也无一确定的边际，乃至在居住之地处，亦无界限，这被称作群居。斜生之所中的虫巢，没有确定的大小和界限，诸如一巢里各种小虫亦复如是，斜生之处亦是群居。饿鬼城由饥渴所苦的脾气如半由旬，东侧尖刺似蚂蚁穴，因而饿鬼境界亦是群居。恶鬼之处千由旬广大，在耳中如刺针似蚂蚁窝，是为恶鬼身躯，亦为群居。人间世界在舍卫城及其内外，有七千五百家族，有十八亿凡人居住。其他诸处亦如是，人间世界亦是群居。地祇等天众始于地祇天界诸天，以此类推，天界及梵天界中也是群居。一天帝子有八千万城池，有九千万城邑，集中一处，甚至有万余梵天居住。
Tato cintesi – ‘‘mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni gaṇavāsaviddhaṃsanatthaṃ dasa pāramiyo pūritā, ime ca bhikkhū ito paṭṭhāyeva gaṇaṃ bandhitvā gaṇābhiratā jātā ananucchavikaṃ karontī’’ti. So dhammasaṃvegaṃ uppādetvā puna cintesi – ‘‘sace ‘ekaṭṭhāne dvīhi bhikkhūhi na vasitabba’nti sakkā bhaveyya sikkhāpadaṃ paññapetuṃ, sikkhāpadaṃ paññāpeyyaṃ, na kho panetaṃ sakkā. Handāhaṃ mahāsuññatāpaṭipattiṃ nāma suttantaṃ desemi, yaṃ sikkhākāmānaṃ kulaputtānaṃ sikkhāpadapaññatti viya nagaradvāre nikkhittasabbakāyikaādāso viya ca bhavissati. Tato yathā nāmekasmiṃ ādāse khattiyādayo attano vajjaṃ disvā taṃ pahāya anavajjā honti, evamevaṃ mayi parinibbutepi pañcavassasahassāni imaṃ suttaṃ āvajjitvā gaṇaṃ vinodetvā ekībhāvābhiratā kulaputtā vaṭṭadukkhassa antaṃ karissantī’’ti. Bhagavato ca manorathaṃ pūrentā viya imaṃ suttaṃ āvajjitvā gaṇaṃ vinodetvā vaṭṭadukkhaṃ khepetvā parinibbutā kulaputtā gaṇanapathaṃ vītivattā. Vālikapiṭṭhivihārepi hi ābhidhammikaabhayatthero nāma vassūpanāyikasamaye sambahulehi bhikkhūhi saddhiṃ imaṃ suttaṃ sañjhāyitvā ‘‘sammāsambuddho evaṃ kāreti, mayaṃ kiṃ karomā’’ti āha. Te sabbepi antovasse gaṇaṃ vinodetvā ekībhāvābhiratā arahattaṃ pāpuṇiṃsu. Gaṇabhedanaṃ nāma idaṃ suttanti.
然后思惟——“我已具足一百余千劫及四无量数的群居所，十种波罗蜜圆满，这些比库从此处起，已结集团体，产生了同心欢喜，行无分裂。”于是生起法的紧迫感，再思惟——“若能立戒为『一处不宜二比库同住』，此戒可宣说，可指导众比库受持吗？答案不能。今日我宣说的是大寂灭修行法，其戒律的受持，像城门外洒下的法命令如遍洒全身一般。正如武士家族看到弟兄犯罪而弃之，使其纯洁，我于涅槃后五千年，发此经典，安立团体，度尽众比库的轮回苦难，终结烦恼。”如来成就愿望，发此经典，安立团体，除去轮回之苦，觉者弟子圆满无缺，清除群居分裂者，此经号曰“群分裂”。
§186
186.Ghaṭāyāti evaṃnāmakassa sakkassa. Vihāreti ayampi vihāro nigrodhārāmasseva ekadese kāḷakhemakassa vihāro viya katoti veditabbo. Cīvarakammanti jiṇṇamalinānaṃ aggaḷaṭṭhānuppādanadhovanādīhi kataparibhaṇḍampi, cīvaratthāya uppannavatthānaṃ vicāraṇasibbanādīhi akataṃ saṃvidhānampi vaṭṭati, idha pana akataṃ saṃvidhānaṃ adhippetaṃ. Manussā hi ānandattherassa cīvarasāṭake adaṃsu. Tasmā thero sambahule bhikkhū gahetvā tattha cīvarakammaṃ akāsi. Tepi bhikkhū pātova sūcipāsakassa paññāyanakālato paṭṭhāya nisinnā apaññāyanakāle uṭṭhahanti. Sūcikamme niṭṭhiteyeva senāsanāni saṃvidahissāmāti na saṃvidahiṃsu. Cīvarakārasamayo noti thero kira cintesi – ‘‘addhā etehi bhikkhūhi na paṭisāmitāni senāsanāni, bhagavatā ca diṭṭhāni bhavissanti. Iti anattamano satthā suṭṭhu niggahetukāmo, imesaṃ bhikkhūnaṃ upatthambho bhavissāmī’’ti; tasmā evamāha. Ayaṃ panettha adhippāyo – ‘‘na, bhante, ime bhikkhū kammārāmā eva, cīvarakiccavasena pana evaṃ vasantī’’ti.
186.「器具来」是该天帝名号。如来也居止此处，有如尼哥陀祠庙之一方，名为迦罗季摩迦之居。此处当知是僧侣衣物之事。衣物的制作，是以旧污秽破损之布料，经漂洗等净化，缝制而成。但此处衣物的制作，尚未安排周全。且人众取了安那达长老所制的衣料。故许多比库合力进行衣物制作。三比库中之一，衣支赛时坐着念制，未念制则起身。衣物制作一毕，军营卧具可以设置，却未设置。衣物制作时机未到，老者思惟说——“现在这些比库尚未安设军营卧具，世尊所示范者必定已现。为此我心不舍，愿作比库之靠山。”因此如此说。此事中的主张是——不，比库，你们是比库的居所，虽如此仍可做衣物制作而安住。
Na kho, ānandāti, ānanda, kammasamayo vā hotu akammasamayo vā, cīvarakārasamayo vā hotu acīvarakārasamayo vā, atha kho saṅgaṇikārāmo bhikkhu na sobhatiyeva. Mā tvaṃ anupatthambhaṭṭhāne upatthambho ahosīti. Tattha saṅgaṇikāti sakaparisasamodhānaṃ. Gaṇoti nānājanasamodhānaṃ. Iti saṅgaṇikārāmo vā hotu gaṇārāmo vā, sabbathāpi gaṇabāhullābhirato gaṇabandhanabaddho bhikkhu na sobhati. Pacchābhatte pana divāṭṭhānaṃ sammajjitvā sudhotahatthapādo mūlakammaṭṭhānaṃ gahetvā ekārāmatamanuyutto bhikkhu buddhasāsane sobhati. Nekkhammasukhanti kāmato nikkhantassa sukhaṃ. Pavivekasukhampi kāmapavivekasukhameva. Rāgādīnaṃ pana vūpasamatthāya saṃvattatīti upasamasukhaṃ. Maggasambodhatthāya saṃvattatīti sambodhisukhaṃ. Nikāmalābhīti kāmalābhī icchitalābhī. Akicchalābhīti adukkhalābhī. Akasiralābhīti vipulalābhī.
阿难，衣物制作时机可有，可无，无论有无，集体住宿的比库不为所困。你不要在乎，在赖处不利称作靠山。集体住宿是同伴团结解决礼仪问题，称为集体居住。群是各家随众的解决，集体住宿即是集会居住。总之喜爱群体，结团体的比库团队不宜各自为政。日中禀承昼夜交替，执持安住正法之基点，专心修行，归属于一处居所的比库，会在佛法中光荣。出家修道安乐，不在欲界离欲之乐，乃是离欲界的安乐；对贪嗔痴等烦恼的息灭即是安乐；成道的境界即是觉悟的安乐；不是贪求物质称为不贪得乐；无苦称为无苦得乐；无傲慢称为广大得乐。
Sāmāyikanti appitappitasamaye kilesehi vimuttaṃ. Kantanti manāpaṃ. Cetovimuttinti rūpārūpāvacaracittavimuttiṃ. Vuttañhetaṃ – ‘‘cattāri ca jhānāni catasso ca arūpasamāpattiyo, ayaṃ sāmāyiko vimokkho’’ti (paṭi. ma. 1.213). Asāmāyikanti na samayavasena kilesehi vimuttaṃ, atha kho accantavimuttaṃ lokuttaraṃ vuttaṃ. Vuttañhetaṃ – ‘‘cattāro ca ariyamaggā cattāri ca sāmaññaphalāni, ayaṃ asāmāyiko vimokkho’’ti. Akuppanti kilesehi akopetabbaṃ.
「常时」即在正法、净洁时，无染污时段，从烦恼中解脱。称为乐意称愿；心灵解脱意即解脱于有形无形染污之心。经中说——「四禅与四无色定，这即为常时解脱」。非常时则非短暂从烦恼离脱，乃是超世间的彻底解脱。又经说——「四圣谛与四圣果，这称为非常时解脱」。解脱者不动怒，不起瞋恨。
Ettāvatā kiṃ kathitaṃ hoti? Saṅgaṇikārāmo bhikkhu gaṇabandhanabaddho neva lokiyaguṇaṃ, na ca lokuttaraguṇaṃ nibbattetuṃ sakkoti, gaṇaṃ vinodetvā pana ekābhirato sakkoti. Tathā hi vipassī bodhisatto caturāsītiyā pabbajitasahassehi parivuto satta vassāni vicaranto sabbaññuguṇaṃ nibbattetuṃ nāsakkhi, gaṇaṃ vinodetvā sattadivase ekībhāvābhirato bodhimaṇḍaṃ āruyha sabbaññuguṇaṃ nibbattesi. Amhākaṃ bodhisatto pañcavaggiyehi saddhiṃ chabbassāni vicaranto sabbaññuguṇaṃ nibbattetuṃ nāsakkhi, tesu pakkantesu ekībhāvābhirato bodhimaṇḍaṃ āruyha sabbaññuguṇaṃ nibbattesi.
你说以上说法如何？集体住宿的比库团体不堪持有世间或出世间的特质，不能成就善果；然而拆毁团体，独自欢喜可以。就像未来的正觉者世尊，出家八千四百余人，在七年间周游，不能成就究竟觉悟，后来拆散团体，一心欢喜独修，登上菩提树下，成就究竟觉悟。吾等菩提子与五比库同游六年，亦如是，在余众中选择一众独修，在一起欢喜，登上菩提道，成就究竟觉悟。
Evaṃ saṅgaṇikārāmassa guṇādhigamābhāvaṃ dassetvā idāni dosuppattiṃ dassento nāhaṃ ānandātiādimāha. Tattha rūpanti sarīraṃ. Yattha rattassāti yasmiṃ rūpe rāgavasena rattassa. Na uppajjeyyunti yasmiṃ rūpe rattassa na uppajjeyyuṃ, taṃ rūpaṃ na samanupassāmi, atha kho sāriputtamoggallānānaṃ dasabalasāvakattupagamanasaṅkhātena aññathābhāvena sañcayassa viya, upāligahapatino aññathābhāvena nāṭaputtassa viya, piyajātikasutte seṭṭhiādīnaṃ viya ca uppajjantiyeva.
如是，观世音山林德行之善无所得时，现出善法不成就之相，今则示现恶业发生，我则不说欢喜等语。此中『色』者，为色身。『色中有夜』者，谓在色中有染欲之夜。若于色中无受染欲之夜，则非我所观察此色。然则，沙利弗与马哈摩嘎喇那及其弟子，依此有力根，有别种表现，犹如居家人依其身份境遇不同，亦如父子在彼乐行经中所分别所显之异，善等人等各自生起不同之恶业。
§187
187.Ayaṃkho panānandāti ko anusandhi? Sace hi koci dubbuddhī navapabbajito vadeyya – ‘‘sammāsambuddho khettaṃ paviṭṭhā gāviyo viya amheyeva gaṇato nīharati, ekībhāve niyojeti, sayaṃ pana rājarājamahāmattādīhi parivuto viharatī’’ti, tassa vacanokāsupacchedanatthaṃ – ‘‘cakkavāḷapariyantāya parisāya majjhe nisinnopi tathāgato ekakovā’’ti dassetuṃ imaṃ desanaṃ ārabhi. Tattha sabbanimittānanti rūpādīnaṃ saṅkhanimittānaṃ. Ajjhattanti visayajjhattaṃ. Suññatanti suññataphalasamāpattiṃ. Tatra ceti upayogatthe bhummaṃ, taṃ ceti vuttaṃ hoti. Puna tatrāti tasmiṃ parisamajjhe ṭhito. Vivekaninnenāti nibbānaninnena. Byantībhūtenāti āsavaṭṭhānīyadhammehi vigatantena nissaṭena visaṃyuttena. Uyyojanikapaṭisaṃyuttanti gacchatha tumheti evaṃ uyyojanikena vacanena paṭisaṃyuttaṃ.
187.此处‘我不欢喜’者，所指何人？若有愚癡新人入出家门，说‘正觉佛如牧牛之人，将我辈群体聚合引导，独立一处，佛自寂处，不为王侯大臣环绕’者，为斩断他人说辞成立，方开始而说：‘在遍轮宫殿环绕之聚众之中，诸如如来端坐独自。’此中‘诸缘’者，谓色等诸缘事。‘内在’者，法境之内在性。‘空’者，空无所得果之状态。于此为能够涤除烦恼缘故，故可说“此”（涅槃）。又‘于其中’者，指在彼聚中居止。‘调御’谓涅槃调御身心。‘断尽’者，谓已断尽痴根烦恼。‘相应’者，与断厌之义相连，应从此词义说‘相应’。
Kāya pana velāya bhagavā evaṃ katheti? Pacchābhattakiccavelāya, vā purimayāmakiccavelāya vā. Bhagavā hi pacchābhatte gandhakuṭiyaṃ sīhaseyyaṃ kappetvā vuṭṭhāya phalasamāpattiṃ appetvā nisīdati. Tasmiṃ samaye dhammassavanatthāya parisā sannipatanti. Atha bhagavā kālaṃ viditvā gandhakuṭito nikkhamitvā buddhāsanavaragato dhammaṃ desetvā bhesajjatelapākaṃ gaṇhanto viya kālaṃ anatikkamitvā vivekaninnena cittena parisaṃ uyyojeti . Purimayāmepi ‘‘abhikkantā kho vāseṭṭhā ratti, yassa dāni kālaṃ maññathā’’ti (dī. ni. 3.299) evaṃ uyyojeti . Buddhānañhi bodhipattito paṭṭhāya dve pañcaviññāṇānipi nibbānaninnāneva. Tasmātihānandāti yasmā suññatāvihāro santo paṇīto, tasmā.
那么世尊何时说此法？是在饭后闲暇时，或是先前劳作之余。世尊在饭后于香亭设床坐下，起身饮果实满盈之乐，诸弟子汇集听法。时，世尊了知机会，从香亭出，至佛座前，开示法义，如持药膏般把握时机，不使流逝，心以涅槃调御安住。往昔亦是如是，作如此利益启发：“饭后是适宜之最胜夜时，今此时应知。”众佛证得觉悟时，即以五识净灭于涅槃状态成就智慧。因此此不足以喜悦也因空寂安住清静故。
§188
188.Ajjhattamevāti gocarajjhattameva. Ajjhattaṃ suññatanti idha niyakajjhattaṃ, attano pañcasu khandhesu nissitanti attho. Sampajāno hotīti kammaṭṭhānassa asampajjanabhāvajānanena sampajāno. Bahiddhāti parassa pañcasu khandhesu. Ajjhattabahiddhāti kālena ajjhattaṃ kālena bahiddhā . Āneñjanti ubhatobhāgavimutto bhavissāmāti āneñjaṃ arūpasamāpattiṃ manasi karoti.
188.“内在即是可见界内在。”‘内在空’此处谓自身五蕴依止灭尽。‘正知者’意指未失正念，而知业所依境。‘外部’者，谓他人之五蕴。‘内外’者，谓时而内在，时而外起。‘出离’谓二处均获解脱。‘出离无色界果’意谓心念摄受无色定所成就。
Tasmiṃyeva purimasminti pādakajjhānaṃ sandhāya vuttaṃ. Apaguṇapādakajjhānato vuṭṭhitassa hi ajjhattaṃ suññataṃ manasikaroto tattha cittaṃ na pakkhandati. Tato ‘‘parassa santāne nu kho katha’’nti bahiddhā manasi karoti, tatthapi na pakkhandati. Tato – ‘‘kālena attano santāne, kālena parassa santāne nu kho katha’’nti ajjhattabahiddhā manasi karoti, tatthapi na pakkhandati. Tato ubhatobhāgavimutto hotukāmo ‘‘arūpasamāpattiyaṃ nu kho katha’’nti āneñjaṃ manasi karoti, tatthapi na pakkhandati. Idāni – ‘‘na me cittaṃ pakkhandatīti vissaṭṭhavīriyena upaṭṭhākādīnaṃ pacchato na caritabbaṃ, pādakajjhānameva pana sādhukaṃ punappunaṃ manasikātabbaṃ. Evamassa rukkhe chindato pharasumhi avahante puna nisitaṃ kāretvā chindantassa chijjesu pharasu viya kammaṭṭhāne manasikāro vahatī’’ti dassetuṃ tasmiṃyevātiādimāha. Idānissa evaṃ paṭipannassa yaṃ yaṃ manasi karoti, tattha tattha manasikāro sampajjatīti dassento pakkhandatīti āha.
就是在此之前，基于足处，称为足根内在。由不善足根升起的念，内在空时心不放逸，仍不断念念相续。然后心意转向外亲属，又不放逸。但心念又回转内外者，常起不止；次转思维：“何时自族，何时他族？”亦无心离散。再思：“何时自身族，何时他族？”仍不散逸。复思：“如何能得无色界境？”意乐无色定之解脱，但心亦不乱散。今当说：“我心不放逸”，谓以精进勇猛及众随从之摄心，心在后不应散逸。足根正念当复复念。譬如锯断树木，断枝堆叠后复摆好，如此于业处精勤念持，常不放逸。此即说明其时心所运作，故以‘不散逸’显之。
§189
189.Iminā vihārenāti iminā samathavipassanāvihārena. Itiha tattha sampajānoti iti caṅkamantopi tasmiṃ kammaṭṭhāne sampajjamāne ‘‘sampajjati me kammaṭṭhāna’’nti jānanena sampajāno hoti. Sayatīti nipajjati. Ettha kañci kālaṃ caṅkamitvā – ‘‘idāni ettakaṃ kālaṃ caṅkamituṃ sakkhissāmī’’ti ñatvā iriyāpathaṃ ahāpetvā ṭhātabbaṃ. Esa nayo sabbavāresu . Na kathessāmīti, itiha tatthāti evaṃ na kathessāmīti jānanena tattha sampajānakārī hoti.
189.“以此住处”者，谓借此止观修习之处。此中‘正念’意即于此法处正知。又‘得知而安住’者，于行走中知悉自身法处而觉知。‘坐时’者谓断行已坐定住。为显其理，行走计算可行时间，以决定行止。此行为理通达正当时机。于此，知止步意志约束，表示‘不应再说’。又称此，便不复言，此皆示知正念生起之能。
Puna dutiyavāre evarūpiṃ kathaṃ kathessāmīti jānanena sampajānakārī hoti, imassa bhikkhuno samathavipassanā taruṇāva, tāsaṃ anurakkhaṇatthaṃ –
复次，在第二阶段，如何宣说此法？凭觉知而生正了知，此时比库正在修习止观之法，如同树苗般尚嫩，此法为护持他们而设——
‘‘Āvāso gocaro bhassaṃ, puggalo atha bhojanaṃ;
『住处、活动领域、语言，或此人或此饮食；
Utu iriyāpatho ceva, sappāyo sevitabbako’’ti.
季节、行路之道，亦或相应所可依止。』
Satta sappāyāni icchitabbāni. Tesaṃ dassanatthamidaṃ vuttaṃ. Vitakkavāresu avitakkanassa ca vitakkanassa ca jānanena sampajānatā veditabbā.
应当愿求这七种相应之法。此为彰显这些事理的讲说。于起心阶段，无论有起心或无起心，皆当以觉知正了知而体认之。
§190
190. Iti vitakkapahānena dve magge kathetvā idāni tatiyamaggassa vipassanaṃ ācikkhanto pañca kho ime, ānanda, kāmaguṇātiādimāha. Āyataneti tesuyeva kāmaguṇesu kismiñcideva kilesuppattikāraṇe. Samudācāroti samudācaraṇato appahīnakileso. Evaṃsantanti evaṃ vijjamānameva. Sampajānoti kammaṭṭhānassa asampattijānanena sampajāno. Dutiyavāre evaṃ santametanti evaṃ sante etaṃ. Sampajānoti kammaṭṭhānasampattijānanena sampajāno. Ayañhi ‘‘pahīno nu kho me pañcasu kāmaguṇesu chandarāgo no’’ti paccavekkhamāno apahīnabhāvaṃ ñatvā vīriyaṃ paggahetvā taṃ anāgāmimaggena samugghāṭeti, tato maggānantaraṃ phalaṃ, phalato vuṭṭhāya paccavekkhamāno pahīnabhāvaṃ jānāti, tassa jānanena ‘‘sampajāno hotī’’ti vuttaṃ.
190。如此舍弃起心之后，当说二路，而今说第三路的观慧。阿难啊，这第五法即是所谓欲境等五种欲乐。所谓界处者，正是在那些欲境中，于某种烦恼生起之条件。所谓修行，由修习去除烦恼。彼是如此境界，并成满如此认识。觉知即是依止处功夫中未成熟知见而觉知。第二阶段即如是所成。在觉知如是的阶段，则是依止处功夫成熟之觉知。此时反观“我已舍弃于五欲之中对爱欲之染”者，发起精进，借着观察此无染相，进而通过无余涅槃之道而贯通之。此后续道路之果果，生起后，反观已舍弃的状态而知之。因由此认识，谓“是时具觉知”。
§191
191. Idāni arahattamaggassa vipassanaṃ ācikkhanto pañca kho ime, ānanda, upādānakkhandhātiādimāha. Tattha so pahīyatīti rūpe asmīti māno asmīti chando asmīti anusayo pahīyati. Tathā vedanādīsu sampajānatā vuttanāyeneva veditabbā.
191。现在说阿拉汉道上之观慧。阿难啊，这五者谓取著蕴等。此时戒断凡夫之身见、贪欲与我见、自我之想法、欲望与执著。於色法、受等诸法，谓以正觉知已成全明了之见而体认。
Ime kho te, ānanda, dhammāti heṭṭhā kathite samathavipassanāmaggaphaladhamme sandhāyāha. Kusalāyatikāti kusalato āgatā. Kusalā hi kusalāpi honti kusalāyatikāpi, seyyathidaṃ, paṭhamajjhānaṃ kusalaṃ, dutiyajjhānaṃ kusalañceva kusalāyatikañca…pe… ākiñcaññāyatanaṃ kusalaṃ, nevasaññānāsaññāyatanaṃ kusalañceva kusalāyatikañca, nevasaññānāsaññāyatanaṃ kusalaṃ, sotāpattimaggo kusalo ceva kusalāyatiko ca…pe… anāgāmimaggo kusalo, arahattamaggo kusalo ceva kusalāyatiko ca. Tathā paṭhamajjhānaṃ kusalaṃ, taṃsampayuttakā dhammā kusalā ceva kusalāyatikā ca…pe… arahattamaggo kusalo, taṃsampayuttakā dhammā kusalā ceva kusalāyatikā ca.
世尊对阿难说：这就是关于三昧与观的道路果德之法所作的讲说。所谓善友，谓由善来。善者即使是善者，也属于善友，譬如：第一禅是善，第二禅也是善，因此第二禅属于善友……以及第七识境界也是善，非感知非非感知境界既是善，亦属善友，阿拉汉果道是善也是善友……再如第一禅是善，那与之相联的法也是善和善友……阿拉汉果道是善，与之相联的法亦是善和善友。
Ariyāti nikkilesā visuddhā. Lokuttarāti loke uttarā visiṭṭhā. Anavakkantāpāpimatāti pāpimantena mārena anokkantā. Vipassanāpādakā aṭṭha samāpattiyo appetvā nisinnassa hi bhikkhuno cittaṃ māro na passati, ‘‘idaṃ nāma ārammaṇaṃ nissāya saṃvattatī’’ti jātituṃ na sakkoti. Tasmā ‘‘anavakkantā’’ti vuttaṃ.
圣者谓断尽所有染污而净清。出世谓出世间上超诸法。谓不受恶魔侵扰者，即所谓未被魔侵害者。修习观法的八种定境业已成就，坐禅的比库，魔难不现彼心，不能执为「此是所依」而堕落故，故称为“未被魔侵者”。
Taṃ kiṃ maññasīti idaṃ kasmā āha? Gaṇepi eko ānisaṃso atthi, taṃ dassetuṃ idamāha. Anubandhitunti anugacchituṃ paricarituṃ.
那么，为何说此话呢？因为有一些依缘，故告之此。所谓“依缘”，就是随顺、追随、守护。
Na kho, ānandāti ettha kiñcāpi bhagavatā – ‘‘sutāvudho, bhikkhave, ariyasāvako akusalaṃ pajahati, kusalaṃ bhāveti, sāvajjaṃ pajahati, anavajjaṃ bhāveti, suddhaṃ attānaṃ pariharatī’’ti (a. ni. 7.67) bahussuto pañcāvudhasampanno yodho viya kato. Yasmā pana so sutapariyattiṃ uggahetvāpi tadanucchavikaṃ anulomapaṭipadaṃ na paṭipajjati, na tassa taṃ āvudhaṃ hoti. Yo paṭipajjati, tasseva hoti. Tasmā etadatthaṃ anubandhituṃ nārahatīti dassento na kho, ānandāti āha.
非阿难，世尊曾多次说过：“比库诸多而闻闻具足，如同勇士披军装。然虽闻正法，却不按其次第相应修行，不得真勇士之名。唯有依次第修行者，方得武装完整。”于是为了说明此理，世尊对阿难说此语。
Idāni yadatthaṃ anubandhitabbo, taṃ dassetuṃ yā ca khotiādimāha. Iti imasmiṃ sutte tīsu ṭhānesu dasa kathāvatthūni āgatāni. ‘‘Iti evarūpaṃ kathaṃ kathessāmī’’ti sappāyāsappāyavasena āgatāni, ‘‘yadidaṃ suttaṃ geyya’’nti ettha sutapariyattivasena āgatāni, imasmiṃ ṭhāne paripūraṇavasena āgatāni. Tasmā imasmiṃ sutte dasa kathāvatthūni kathentena imasmiṃ ṭhāne ṭhatvā kathetabbāni.
现在应说明应当依随何法及其内容，世尊于此经中，在三个处所具足了十个论题。若问“如何说此类法？”由容易与难故传出，大家说“此经精彩”，因而此处内容遂得圆满呈现。因此本经应在此处依次完整阐述这十个论题。
Idāni yasmā ekaccassa ekakassa viharatopi attho na sampajjati, tasmā taṃ sandhāya ekībhāve ādīnavaṃ dassento evaṃ sante kho, ānandātiādimāha. Tattha evaṃ santeti evaṃ ekībhāve sante.
若有人仅住于其中某个而不懂其义，则本经将说明其合一性之初义。如是存在者，便为已住于“如是合一”里。
§193
193.Satthāti bāhirako titthakarasatthā. Anvāvattantīti anuāvattanti upasaṅkamanti. Mucchaṃ kāmayatīti mucchanataṇhaṃ pattheti, pavattetīti attho. Ācariyūpaddavenāti abbhantare uppannena kilesūpaddavena ācariyassupaddavo. Sesupaddavesupi eseva nayo. Avadhiṃsu nanti mārayiṃsu naṃ. Etena hi guṇamaraṇaṃ kathitaṃ.
导师，『外道』者，指持有非正法之见的他宗教说教者。『追随』意为跟随、依止、承袭。『欲迷』者，指生起迷惑之欲；『欲迷』一词即表达其误入迷惑之义。『发显』意指所说的含义。所谓『导师偏失』，为内生烦恼所生之导师堕失。『遗余堕失』者，指其余各种堕失之类。此等堕失会殆尽、会被毁灭。由此对此等堕失的善恶生死得以说明。
Vinipātāyāti suṭṭhu nipatanāya. Kasmā pana brahmacārupaddavova – ‘‘dukkhavipākataro ca kaṭukavipākataro ca vinipātāya ca saṃvattatī’’ti vuttoti. Bāhirapabbajjā hi appalābhā, tattha mahanto nibbattetabbaguṇo natthi, aṭṭhasamāpattipañcābhiññāmattakameva hoti. Iti yathā gadrabhapiṭṭhito patitassa mahantaṃ dukkhaṃ na hoti, sarīrassa paṃsumakkhanamattameva hoti, evaṃ bāhirasamaye lokiyaguṇamattatova parihāyati, tena purimaṃ upaddavadvayaṃ na evaṃ vuttaṃ. Sāsane pana pabbajjā mahālābhā, tattha cattāro maggā cattāri phalāni nibbānanti mahantā adhigantabbaguṇā. Iti yathā ubhato sujāto khattiyakumāro hatthikkhandhavaragato nagaraṃ anusañcaranto hatthikkhandhato patito mahādukkhaṃ nigacchati, evaṃ sāsanato parihāyamāno navahi lokuttaraguṇehi parihāyati. Tenāyaṃ brahmacārupaddavo evaṃ vutto.
『崩坏』意为良善的坠落，殊为沦落。然何以称之为『出家堕失』呢？言其『苦果及尤苦果皆随崩坏而转』，故如此说也。外道出家机会稀少，且无大得证之善德，仅具少量八种成就中五种神通而已。如母现患伤口，痛楚不足为大苦，至多仅是皮肤稍被刺破而已；外道亦然，仅是世俗资质的堕落而已，因此前述两种堕失亦不如是说。佛法出家则至为殊胜，其处四圣道与四果，得涅槃者皆得大成就，故称为大得证之善德。犹如两方生者，贵族少年驾象入城时，其象倒下而重苦。从佛法而言，修行者亦得九种超世间资质的庄严，故称此『出家堕失』如是。
§196
196.Tasmāti yasmā sesupaddavehi brahmacārupaddavo dukkhavipākataro, yasmā vā sapattapaṭipattiṃ vītikkamanto dīgharattaṃ ahitāya dukkhāya saṃvattati, mittapaṭipatti hitāya, tasmā. Evaṃ uparimenapi heṭṭhimenapi atthena yojetabbaṃ. Mittavatāyāti mittapaṭipattiyā. Sapattavatāyāti verapaṭipattiyā.
故此，由于末后的出家堕失者苦果尤苦，因远离恶行而长期遭遇苦难，故以善友的善行利益为依凭，必应如此运用上下功用。所谓以善友为依，谓依善友的行为。以远离恶行为依，谓依戒禁行为。
Vokkammaca satthusāsanāti dukkaṭadubbhāsitamattampi hi sañcicca vītikkamanto vokkamma vattati nāma. Tadeva avītikkamanto na vokkamma vattati nāma.
『业障』即由恶口而生的恶语苦果，即使微言细语也属于恶业，若远离则称为放弃恶业。若不远离则不称为放弃恶业。
Na vo ahaṃ, ānanda, tathā parakkamissāmīti ahaṃ tumhesu tathā na paṭipajjissāmi. Āmaketi apakke. Āmakamatteti āmake nātisukkhe bhājane. Kumbhakāro hi āmakaṃ nātisukkhaṃ apakkaṃ ubhohi hatthehi saṇhikaṃ gaṇhāti ‘‘mā bhijjatū’’ti. Iti yathā kumbhakāro tattha paṭipajjati, nāhaṃ tumhesu tathā paṭipajjissāmi. Niggayha niggayhāti sakiṃ ovaditvā tuṇhī na bhavissāmi, niggaṇhitvā niggaṇhitvā punappunaṃ ovadissāmi anusāsissāmi. Pavayha pavayhāti dose pavāhetvā pavāhetvā. Yathā pakkabhājanesu kumbhakāro bhinnachinnajajjarāni pavāhetvā ekato katvā supakkāneva ākoṭetvā ākoṭetvā gaṇhāti, evameva ahampi pavāhetvā pavāhetvā punappunaṃ ovadissāmi anusāsissāmi. Yosāro so ṭhassatīti evaṃ vo mayā ovadiyamānānaṃ yo maggaphalasāro, so ṭhassati. Apica lokiyaguṇāpi idha sārotveva adhippetā. Sesaṃ sabbattha uttānamevāti.
「我不愿如此，阿难」意味着我不会在你们中间如此行事。所谓『阿莫迦』，原指不适口之食。制作蜂蜜的人，用双手盛装蜜器，避免蜜器开裂，喻修行须谨慎护持，劝止他人不可破坏自己的正行。即如蜂蜜人谨慎保持蜜器不裂，我亦当如此守护诸位，不使其堕落。虽默然而守护，亦反复如言教导，责导不懈。如同蜂蜜匠去除腐坏之蜂巢，使良巢合一，温和之态，重复努力收集，如是我亦反复以法义劝诫。此为法果之根本，犹如世俗资质之流听于此有加护持。剩余迹法普遍卓越，故此如此教示。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除戏论中部注疏之
Mahāsuññatasuttavaṇṇanā niṭṭhitā. · 大空经注释完毕。
3. Acchariyaabbhutasuttavaṇṇanā3. 稀有未曾有经注释
§197
197.Evaṃme sutanti acchariyaabbhutasuttaṃ. Tattha yatra hi nāmāti acchariyatthe nipāto. Yo nāma tathāgatoti attho. Chinnapapañceti ettha papañcā nāma taṇhā māno diṭṭhīti ime tayo kilesā. Chinnavaṭumeti ettha vaṭumanti kusalākusalakammavaṭṭaṃ vuccati. Pariyādinnavaṭṭeti tasseva vevacanaṃ. Sabbadukkhavītivatteti sabbaṃ vipākavaṭṭasaṅkhātaṃ dukkhaṃ vītivatte. Anussarissatīti idaṃ yatrāti nipātavasena anāgatavacanaṃ, attho panettha atītavasena veditabbo. Bhagavā hi te buddhe anussari, na idāni anussarissati. Evaṃjaccāti vipassīādayo khattiyajaccā, kakusandhādayo brāhmaṇajaccāti. Evaṃgottāti vipassīādayo koṇḍaññagottā, kakusandhādayo kassapagottāti. Evaṃsīlāti lokiyalokuttarasīlena evaṃsīlā. Evaṃdhammāti ettha samādhipakkhā dhammā adhippetā . Lokiyalokuttarena samādhinā evaṃsamādhinoti attho. Evaṃpaññāti lokiyalokuttarapaññāya evaṃpaññā. Evaṃvihārīti ettha pana heṭṭhā samādhipakkhānaṃ dhammānaṃ gahitattā vihāro gahitova, puna kasmā gahitameva gaṇhātīti ce, na idaṃ gahitameva. Idañhi nirodhasamāpattidīpanatthaṃ, tasmā evaṃnirodhasamāpattivihārīti ayamettha attho.
这样子即有《神妙奇异经》之闻，称为奇异经。其中文『何谓奇异』，意为如来。『断诸烦恼』是指贪、瞋、痴三毒。所谓『断轮回』，是指此世间功德及不善与善业所行之轮回。『断苦尽灭』，为断一切苦受之意。『当忆持念』，文中此短句为将来时，然此处意为过去以观知。世尊乃已成佛，非将来当成。又有说，诸佛出世时，有名言起，譬如毗婆尸佛诸王族出家，卡拘舍多诸婆罗门出家等等。所谓『如是家族』者，毗婆尸佛后裔系，卡拘舍多后裔系。『如是戒行』为世俗及出世间戒律。所谓『如是法义』，为以定为主要之法义，定由世俗与出世间并存而成。『如是慧义』，为依世俗与出世间慧智而设。『如是行住』，乃指以下诸定相之行持落实，问何以仅称为合于定之行持？若称完全具备，实非如此，此仅为涅槃灭尽定之示现，故曰如是涅槃灭尽定行持。
Evaṃvimuttāti ettha vikkhambhanavimutti tadaṅgavimutti samucchedavimutti paṭippassaddhivimutti nissaraṇavimuttīti pañcavidhā vimuttiyo. Tattha aṭṭha samāpattiyo sayaṃ vikkhambhitehi nīvaraṇādīhi vimuttattā vikkhambhanavimuttīti saṅkhaṃ gacchanti. Aniccānupassanādikā satta anupassanā sayaṃ tassa tassa paccanīkaṅgavasena paricattāhi niccasaññādīhi vimuttattā tadaṅgavimuttīti saṅkhaṃ gacchanti. Cattāro ariyamaggā sayaṃ samucchinnehi kilesehi vimuttattā samucchedavimuttīti saṅkhaṃ gacchanti. Cattāri sāmaññaphalāni maggānubhāvena kilesānaṃ paṭippassaddhante uppannattā paṭippassaddhivimuttīti saṅkhaṃ gacchanti. Nibbānaṃ sabbakilesehi nissaṭattā apagatattā dūre ṭhitattā nissaraṇavimuttīti saṅkhaṃ gataṃ. Iti imāsaṃ pañcannaṃ vimuttīnaṃ vasena evaṃvimuttāti evamettha attho veditabbo.
所谓『如是解脱』，指的是这里所说的五种解脱：摇动解脱、断解脱、灭尽解脱、内心安静的解脱和远离解脱。其中，八种境界，因由摇动等染污的断除而获得解脱，被称为摇动解脱。因对无常等七种观照，随每个分别境界相关所生常见等断除而获得解脱者，称为断解脱。因四圣道，即断除烦恼而获得解脱者，称为灭尽解脱。因依止四圣果的道之证悟，而烦恼得到安静的解脱者，称为内心安静的解脱。涅槃因诸烦恼皆已灭离而安住远离故被称为远离解脱。以上均为这五种解脱在此的意义，应如此理解。
§199
199.Tasmātihāti yasmā tvaṃ ‘‘tathāgatā acchariyā’’ti vadasi, tasmā taṃ bhiyyoso mattāya paṭibhantu tathāgatassa acchariyā abbhutadhammāti. Sato sampajānoti ettha dvesampajaññāni manussaloke devaloke ca. Tattha vessantarajātake brāhmaṇassa dve putte datvā punadivase sakkassa deviṃ datvā sakkena pasīditvā dinne aṭṭha vare gaṇhanto –
故此说『因为你说“如来是奇异者”』，意谓你对此如来奇异殊异的法门更能内心反复感悟称奇。此处『正念与正知』，指的是在人间与天界中都存在的两种正知。于此有《韦桑塔那传》中所载，婆罗门将二子分别承赠，又有天帝配赠妻子，天帝愉悦而赐予八品宝物——
‘‘Ito vimuccamānāhaṃ, saggagāmī visesagū;
『我今离此而去，前往天界，甚为殊胜；
Anivattī tato assaṃ, aṭṭhametaṃ varaṃ vare’’ti. (jā. 2.22.2300) –
此去无还，八品宝中最最殊胜』（《韦桑塔那传》2.22.2300）
Evaṃ tusitabhavane me paṭisandhi hotūti varaṃ aggahesi, tato paṭṭhāya tusitabhavane uppajjissāmīti jānāti, idaṃ manussaloke sampajaññaṃ. Vessantarattabhāvato pana cuto puna tusitabhavane nibbattitvā nibbattosmīti aññāsi, idaṃ devaloke sampajaññaṃ.
如此，我先重返兜率天，因受殊胜禄位而知晓，将来必生于兜率天中，此乃世间的正知。轮回转生后，死亡再于兜率天生者，亦知晓此为天界的正知。
Kiṃ pana sesadevatā na jānantīti? No na jānanti. Tā pana uyyānavimānakapparukkhe oloketvā devanāṭakehi tūriyasaddena pabodhitā ‘‘mārisa ayaṃ devaloko tumhe idha nibbattā’’ti sāritā jānanti. Bodhisatto paṭhamajavanavāre na jānāti, dutiyajavanato paṭṭhāya jānāti. Iccassa aññehi asādhāraṇajānanaṃ hoti.
那么，剩余的天众是否皆不知此理？不，不是都不知。那等依于优夜纳楼阁观察，借助天城的号角声觉悟者，便会得知『魔啊，这就是你们这些天人所生之天界』。菩萨在第一次生处时不知此理，第二次生后却知晓，故此对他而言乃是不凡之知。
Aṭṭhāsīti ettha kiñcāpi aññepi devā tattha ṭhitā ṭhitamhāti jānanti, te pana chasu dvāresu balavatā iṭṭhārammaṇena abhibhuyyamānā satiṃ vissajjetvā attano bhuttapītabhāvampi ajānantā āhārūpacchedena kālaṃ karonti. Bodhisattassa kiṃ tathārūpaṃ ārammaṇaṃ natthīti? No natthi. So hi sesadeve dasahi ṭhānehi adhiggaṇhāti, ārammaṇena pana attānaṃ maddituṃ na deti, taṃ ārammaṇaṃ abhibhavitvā tiṭṭhati. Tena vuttaṃ – ‘‘sato sampajāno, ānanda, bodhisatto tusite kāye aṭṭhāsī’’ti.
八十八岁时，天众中虽然也有人常住那处，他们知道那些天众确实住在那里，但这天众凭借六门（眼、耳、鼻、舌、身、意）的强大根本、依止喜欢的对象而被支配，忘失觉知，不能了知自己的饮食所摄之相，于是藉由断绝食物形色而延长寿命。菩萨为何无此类依止？因为无此依止。彼时此余天众在十处界域中皆能得安住，但依止则不能驯化自己，此依止被其驾驭而立住。由此而说：『阿难，菩萨于兜率天身寿已至八十八岁，觉知且正念』。
§200
200.Yāvatāyukanti sesattabhāvesu kiṃ yāvatāyukaṃ na tiṭṭhattīti? Āma na tiṭṭhati. Aññadā hi dīghāyukadevaloke nibbatto tattha pāramiyo na sakkā pūretunti akkhīni nimīletvā adhimuttikālaṃkiriyaṃ nāma katvā manussaloke nibbattati . Ayaṃ kālaṅkiriyā aññesaṃ na hoti. Tadā pana adinnadānaṃ nāma natthi, arakkhitasīlaṃ nāma natthi, sabbapāramīnaṃ pūritattā yāvatāyukaṃ aṭṭhāsi.
问：存于世间凡夫之寿多长，寿不止息否？答：是，不止。众生长寿于天界寿命尽失，而波罗蜜多（度外圆满）不能成就，故合眼闭目称为“做寿”于人间出生。此所谓作寿非他者之有。那时不名为不取不施、不守戒、不圆满诸波罗蜜多，如是之寿达至八十八岁。
Sato sampajāno tusitā kāyā cavitvā mātukucchiṃ okkamatīti evaṃ tāva sabbapāramiyo pūretvā tadā bodhisatto yāvatāyukaṃ aṭṭhāsi. Devatānaṃ pana – ‘‘manussagaṇanāvasena idāni sattahi divasehi cuti bhavissatī’’ti pañca pubbanimittāni uppajjanti – mālā milāyanti, vatthāni kilissanti, kacchehi sedā muccanti, kāye dubbaṇṇiyaṃ okkamati, devo devāsane na saṇṭhāti.
觉悟正念者于兜率天身离弃之后，由母胎再入世间。诸波罗蜜多皆已圆满时，菩萨寿至八十八岁。天众则言：『人众数不足，尸体七日内必腐坏』。诸五之前行相显现：花环败坏，衣服污损，床褥破坏，尸体颜色变异，天神位中不复留住。
Tattha mālāti paṭisandhiggahaṇadivase piḷandhanamālā. Tā kira saṭṭhisatasahassādhikā sattapaṇṇāsa-vassakoṭiyo amilāyitvā tadā milāyanti. Vatthesupi eseva nayo. Ettakaṃ pana kālaṃ devānaṃ neva sītaṃ na uṇhaṃ hoti, tasmiṃ kāle sarīrato bindubinduvasena sedā muccanti. Ettakañca kālaṃ tesaṃ sarīre khaṇḍiccapāliccādivasena vivaṇṇatā na paññāyati, devadhītā soḷasavassuddesikā viya, devaputtā vīsativassuddesikā viya khāyanti. Maraṇakāle pana nesaṃ kilantarūpo attabhāvo hoti. Ettakañca nesaṃ kālaṃ devaloke ukkaṇṭhitā nāma natthi, maraṇakāle pana nissasanti vijambhanti, sake āsane nābhiramanti.
于花环复合然接收之日即是花环腐坏之时。其数量达六十万乘七十五谷浑劣腐坏。衣服亦然。此等时分天众之身不冷不热，身体上滴滴液体分泌。于此寿命段，不视破损之身，如俗称“十六年女童”、或二十岁天子饮食。死亡时其身体为损坏形态。此时亦无天界苦闷，然死亡时众神寂止叹息，不悦常坐处。
Imāni pana pubbanimittāni, yathā loke mahāpuññānaṃ rājarājamahāmattādīnaṃyeva ukkāpātabhūmicālacandaggāhādīni nimittāni paññāyanti, na sabbesaṃ, evameva mahesakkhānaṃ devatānaṃyeva paññāyanti, na sabbesaṃ. Yathā ca manussesu pubbanimittāni nakkhattapāṭhakādayova jānanti, na sabbe, evameva tānipi sabbe devā na jānanti, paṇḍitā eva pana jānanti. Tattha ye ca mandena kusalakammena nibbattā devaputtā, te tesu uppannesu – ‘‘idāni ko jānāti, kuhiṃ nibbattissāmā’’ti bhāyanti. Ye mahāpuññā, te – ‘‘amhehi dinnaṃ dānaṃ rakkhitaṃ sīlaṃ bhāvitaṃ bhāvanaṃ āgamma uparidevalokesu sampattiṃ anubhavissāmā’’ti na bhāyanti. Bodhisattopi tāni pubbanimittāni disvā ‘‘idāni anantare attabhāve buddho bhavissāmī’’ti na bhāyi. Athassa tesu nimittesu pātubhūtesu dasasahassacakkavāḷadevatā sannipatitvā – ‘‘mārisa tumhehi dasa pāramiyo pūrentehi na sakkasampattiṃ na mārabrahmacakkavattisampattiṃ patthentehi pūritā, lokanittharaṇatthāya pana buddhattaṃ patthayamānehi pūritā. So vo idāni kālo mārisa buddhattāya, samayo mārisa buddhattāyā’’ti yācanti.
此等五之前行相，如世间大善人王侯贵族临终所见异兆，非全面显现；诸大神民亦非洞悉一切。正如人间只有占星者等知异兆，非人人知晓。天子中因轻善业而生者，对此等异兆生惧恐；持大善业者则不惧。菩萨见此异兆心无畏惧，自言：『身后不久我将成佛』。由此异兆显现时，有一万众大天子集会，谓魔：『尔等十种波罗蜜多既满未得究竟成就，现正当佛之果位得成就，斩断世间轮回』，祈请魔说：『此时当为佛之时，时代当成就佛果位时也』。
Atha mahāsatto devatānaṃ paṭiññaṃ adatvāva kāladīpadesakulajanettiāyuparicchedavasena pañcamahāvilokanaṃ nāma vilokesi. Tattha ‘‘kālo nu kho, na kālo’’ti paṭhamaṃ kālaṃ vilokesi. Tattha vassasatasahassato uddhaṃ vaḍḍhitaāyukālo kālo nāma na hoti. Kasmā? Tadā hi sattānaṃ jātijarāmaraṇāni na paññāyanti, buddhānañca dhammadesanā nāma tilakkhaṇamuttā natthi, tesaṃ aniccaṃ dukkhaṃ anattāti kathentānaṃ ‘‘kiṃ nāmetaṃ kathentī’’ti neva sotuṃ na saddhātuṃ maññanti, tato abhisamayo na hoti, tasmiṃ asati aniyyānikaṃ sāsanaṃ hoti. Tasmā so akālo. Vassasatato ūnaāyukālopi kālo nāma na hoti. Kasmā? Tadā hi sattā ussannakilesā honti, ussannakilesānañca dinnovādo ovādaṭṭhāne na tiṭṭhati. Udake daṇḍarāji viya khippaṃ vigacchati. Tasmā sopi akālo. Satasahassato pana paṭṭhāya heṭṭhā vassasatato paṭṭhāya uddhaṃ āyukālo kālo nāma. Tadā ca vassasatakālo hoti. Atha mahāsatto ‘‘nibbattitabbakālo’’ti kālaṃ passi.
后来大菩萨不顾天众的违缘，以断命长短为对象，观察所谓第五大天相曰时相。其初时相问：『此时是否为时？』回答否。时相非由百千载增长而成，因众生不知生死、佛法无三法印，谓无常苦无我，故不语不信缘起道理，故无依止。此故为非时。百年以下亦非时。何以故？众生烦恼熾盛，烦恼无明之语无所依止，正如水中浮萍快速漂流。故此亦非时。卸百千年后因下降者寿命上升时被称为时；此即百年之时。故大菩萨观见「应生起之时」。
Tato dīpaṃ vilokento saparivāre cattāro dīpe oloketvā – ‘‘tīsu dīpesu buddhā na nibbattanti, jambudīpeyeva nibbattantī’’ti dīpaṃ passi.
于是观看群岛，连同群岛周围的其他四个岛屿，都看过之后——“在三座岛上不出现佛陀，只有在这南赡部洲岛上才出现佛陀”——如此见到了该岛。
Tato – ‘‘jambudīpo nāma mahā, dasayojanasahassaparimāṇo, katarasmiṃ nu kho padese buddhā nibbattantī’’ti desaṃ vilokento majjhimadesaṃ passi. Majjhimadeso nāma ‘‘puratthimāya disāya gajaṅgalaṃ nāma nigamo’’tiādinā nayena vinaye (mahāva. 259) vuttova. So pana āyāmato tīṇi yojanasatāni. Vitthārato aḍḍhatiyāni, parikkhepato navayojanasatānīti. Etasmiñhi padese cattāri aṭṭha soḷasa vā asaṅkhyeyyāni, kappasatasahassañca pāramiyo pūretvā sammāsambuddhā uppajjanti. Dve asaṅkhyeyyāni, kappasatasahassañca pāramiyo pūretvā paccekabuddhā uppajjanti, ekaṃ asaṅkhyeyyaṃ, kappasatasahassañca pāramiyo pūretvā sāriputtamoggallānādayo mahāsāvakā uppajjanti, catunnaṃ mahādīpānaṃ dvisahassānaṃ parittadīpānañca issariyādhipaccakārakacakkavattirājāno uppajjanti, aññe ca mahesakkhā khattiyabrāhmaṇagahapatimahāsālā uppajjanti. Idañcettha kapilavatthu nāma nagaraṃ, tattha mayā nibbattitabbanti niṭṭhamagamāsi.
然后观察该地——此地名为南赡部洲岛，范围广阔，大约有一万由旬的面积，观察这片地区时，见到了其中腹部地区。所谓腹部地区，是指以东方为界，有名曰象林的区域，根据律藏中所述，（《大毗婆沙论》259卷）此处长度约为三百由旬，宽六十五由旬，纵深九百由旬。在此地区中，有八、十六或无数的世界周期，经过了数百个世界周期的修满波罗蜜，因而成就了如来的正觉者。成就波罗蜜经过了数百世界周期的两位辟支佛出现，修满波罗蜜的无数大弟子如沙利耶、马哈摩嘎喇那等成就阿拉汉。四个大陆中的两千个边缘大陆诞生了主宰国王和诸天王；还有其他诸多尊贵的国王、婆罗门和大庄园主诞生其中。这儿有个名为拘尸离城的城市，我当时当在此处成道，完成涅槃。
Tato kulaṃ vilokento – ‘‘buddhā nāma lokasammate kule nibbattanti, idāni ca khattiyakulaṃ lokasammataṃ, tattha nibbattissāmi, suddhodano nāma rājā me pitā bhavissatī’’ti kulaṃ passi.
之后观察家族——“佛陀们都是在世人所公认的家族中出现，我现在也将在世人公认的阇耶那族中成就佛陀，我的父亲将是名为净饭王的国王”——于是见到了该家族。
Tato mātaraṃ vilokento – ‘‘buddhamātā nāma lolā surādhuttā na hoti, kappasatasahassaṃ pūritapāramī jātito paṭṭhāya akhaṇḍapañcasīlā hoti, ayañca mahāmāyā nāma devī edisā. Ayaṃ me mātā bhavissati. Kittakaṃ panassā āyū’’ti āvajjanto – ‘‘dasannaṃ māsānaṃ upari satta divasānī’’ti passi.
然后观察母亲——“佛陀的母亲不贪玩好酒，而是生来即已修满数百个世界周期的波罗蜜，具足完整的五戒。这位母亲名为摩诃摩耶，是诸天居住的东方天神女，这将是我的母亲。同时察觉到她还有十个月七天的寿命”——于是观看此事。
Iti imaṃ pañcamahāvilokanaṃ viloketvā – ‘‘kālo me mārisā buddhabhāvāyā’’ti devatānaṃ saṅgahaṃ karonto paṭiññaṃ datvā ‘‘gacchatha tumhe’’ti tā devatā uyyojetvā tusitadevatāhi parivuto tusitapure nandanavanaṃ pāvisi. Sabbadevalokesu hi nandanavanaṃ atthiyeva. Tattha naṃ devatā – ‘‘ito cuto sugatiṃ gaccha, ito cuto sugatiṃ gacchā’’ti pubbekatakusalakammokāsaṃ sārayamānā vicaranti. So evaṃ devatāhi kusalaṃ sārayamānāhi parivuto tattha vicarantova cavi.
这样观看完第五次大观后，聚集了众天，接受其允许说：“时间已经到了，我将成佛。”那些天众被邀请后，在忉利天众的陪伴下，进入忉利天的南天园。三天园乃诸天之所。诸天在此教化中引导佛陀：“你离开这里，往善趣去，离开这里，往善趣去。”诸天因着以往善业的缘故，欢喜地护持他，在此乃如同护卫一样。
Evaṃ cuto cavāmīti pajānāti, cuticittaṃ na jānāti. Paṭisandhiṃ gahetvāpi paṭisandhicittaṃ na jānāti, imasmiṃ me ṭhāne paṭisandhi gahitāti evaṃ pana jānāti. Keci pana therā ‘‘āvajjanapariyāyo nāma laddhuṃ vaṭṭati, dutiyatatiyacittavāreyeva jānissatī’’ti vadanti. Tipiṭakamahāsīvatthero panāha – ‘‘mahāsattānaṃ paṭisandhi na aññesaṃ paṭisandhisadisā, koṭippattaṃ tesaṃ satisampajaññaṃ. Yasmā pana teneva cittena taṃ cittaṃ ñātuṃ na sakkā, tasmā cuticittaṃ na jānāti. Cutikkhaṇepi cavāmīti pajānāti, paṭisandhiṃ gahetvāpi paṭisandhicittaṃ na jānāti, asukasmiṃ ṭhāne paṭisandhi gahitāti pajānāti, tasmiṃ kāle dasasahassī kampatī’’ti. Evaṃ sato sampajāno mātukucchiṃ okkamanto pana ekūnavīsatiyā paṭisandhicittesu mettāpubbabhāgassa somanassa-sahagata-ñāṇasampayutta-asaṅkhārika-kusalacittassa sadisamahāvipākacittena paṭisandhiṃ gaṇhi. Mahāsīvatthero pana ‘‘upekkhāsahagatenā’’ti āha.
由此知晓“我将离开此世”，却不知其离世之时的心念。即使转世，亦不明了转世时的念。仅知道“我在此处获得了接续”，对于前生心念（接续念）却无知。部分长老说“对于往昔心念的认知渐减，只在第二念左右有所认知”。《三藏大长老论师》则说：“大圣众的接续心不为他人所能知，因无法认知而不知其转世神识。即便瞬间知道‘已离世’，成佛后也不知转世时的心念，仅知道在某地实现了接续，这时约有一万年震荡。”因此，具正念正知者虽然脱离母胎，但以十二个接续当中的第二十一念，具足慈悲及欢喜智慧，生起无造作善心与大果报心，因而成就接续。论师还说：“带有平等心而行。”
Paṭisandhiṃ gaṇhanto pana āsāḷhīpuṇṇamāyaṃ uttarāsāḷhanakkhattena aggahesi. Tadā kira mahāmāyā pure puṇṇamāya sattamadivasato paṭṭhāya vigatasurāpānaṃ mālāgandhavibhūsanasampannaṃ nakkhattakīḷaṃ anubhavamānā sattame divase pāto vuṭṭhāya gandhodakena nhāyitvā sabbālaṅkāravibhūsitā varabhojanaṃ bhuñjitvā uposathaṅgāni adhiṭṭhāya sirīgabbhaṃ pavisitvā sirīsayane nipannā niddaṃ okkamamānā idaṃ supinaṃ addasa – ‘‘cattāro kira naṃ mahārājāno sayaneneva saddhiṃ ukkhipitvā anotattadahaṃ netvā ekamantaṃ aṭṭhaṃsu. Atha nesaṃ deviyo āgantvā manussamalaharaṇatthaṃ nhāpetvā dibbavatthaṃ nivāsetvā gandhehi vilimpetvā dibbapupphāni piḷandhitvā tato avidūre rajatapabbato, tassa anto kanakavimānaṃ atthi, tasmiṃ pācīnato sīsaṃ katvā nipajjāpesuṃ. Atha bodhisatto setavaravāraṇo hutvā tato avidūre eko suvaṇṇapabbato, tattha caritvā tato oruyha rajatapabbataṃ abhiruhitvā uttaradisato āgamma kanakavimānaṃ pavisitvā mātaraṃ padakkhiṇaṃ katvā dakkhiṇapassaṃ phāletvā kucchiṃ paviṭṭhasadiso ahosi.
虽然接续念保持着，当时正值七月圆满夜的北七月星宿，开始进行了。那时传说大摩耶在城中，住于满月日的第七天，已断除了对酒的嗜好，身饰以优美的香花饰品，感受星宿戏乐。第七天傍晚起身，用香水沐浴，身披华丽装饰，享用了上等美食，遵守斋戒誓愿，进入安然的睡眠之地，躺卧在床铺上，正欲入眠时，见到梦境——四位大王似乎一起从床中跳起，同坐一处，目光不离前方，东方有八人聚集。随后有天女降临，为了在人间行善沐浴，并住于神树下，身沾芬芳，献上神花。离此不远有银山，其末端有金色宫殿，天女从南方斩下首级，安置在那里。然后菩萨成为白象，远处有一黄金山，行走其上，攀登银山北面，进入金色宫殿，绕行母象，向南方停留，门户仿佛敞开。
Atha pabuddhā devī taṃ supinaṃ rañño ārocesi. Rājā pabhātāya rattiyā catusaṭṭhimatte brāhmaṇapāmokkhe pakkosāpetvā haritūpalittāya lājādīhi katamaṅgalasakkārāya bhūmiyā mahārahāni āsanāni paññāpetvā tattha nisinnānaṃ brāhmaṇānaṃ sappimadhusakkarābhisaṅkhārassa varapāyāsassa suvaṇṇarajatapātiyo pūretvā suvaṇṇarajatapātītiheva paṭikujjitvā adāsi, aññehi ca ahatavatthakapilagāvīdānādīhi te santappesi. Atha nesaṃ sabbakāmasantappitānaṃ supinaṃ ārocāpetvā – ‘‘kiṃ bhavissatī’’ti pucchi. Brāhmaṇā āhaṃsu – ‘‘mā cintayi mahārāja, deviyā te kucchimhi gabbho patiṭṭhito, so ca kho purisagabbho, na itthigabbho, putto te bhavissati. So sace agāraṃ ajjhāvasissati, rājā bhavissati cakkavattī. Sace agārā nikkhamma pabbajissati, buddho bhavissati loke vivaṭṭacchado’’ti. Evaṃ sato sampajāno bodhisatto tusitakāyā cavitvā mātukucchiṃ okkamati.
于是天女向觉者报告王的梦境。王在凌晨时分，召集六十四位婆罗门学者，施以绿粉涂抹，以莲花等作礼敬，施设地面华美柔软垫席。坐于上方的婆罗门们各自举行丰富多样的供养，有蜜、乳糜、金银器皿等珍贵供品，表现出极大恭敬与赞叹。其他众人与艺人等也得以满足。然后向他们请示梦境的吉凶，婆罗门说：『大王勿忧，天女腹中已有胎儿，且为男孩非女儿，必将为子孙。如果此胎在家生活，将成为天子；若出生出家，将成为觉者，光明普照世间。』如此具足觉知的菩萨，离开了天界之体，走下母胎。
Tattha sato sampajānoti iminā catutthāya gabbhāvakkantiyā okkamatīti dasseti. Catasso hi gabbhāvakkantiyo.
此处应当明确指出：这正是第四种胎出——菩萨从母胎出生的情形。胎出共有四类。
‘‘Catasso imā, bhante, gabbhāvakkantiyo. Idha, bhante, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.
『世尊，有四种胎出。这里，某人无觉知地从其母胎中出，亦无觉知地留于母胎内，且无觉知地离开母胎，这是第一种胎出。』
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti.
『其次，某人有觉知地出母胎，无觉知地住在母胎中，无觉知地离开母胎，这是第二种胎出。』
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti.
『再者，某人有觉知地出母胎，有觉知地住在母胎内，无觉知地离开母胎，这是第三种胎出。』
Puna caparaṃ, bhante, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkantī’’ti (dī. ni. 3.147).
复次，尊者，在此有人正念清醒地进入母道内，正念清醒地住于母道中，正念清醒地从母道中出，此即是第四种胎中觉知。
Etāsu paṭhamā lokiyamanussānaṃ hoti, dutiyā asītimahāsāvakānaṃ, tatiyā dvinnaṃ aggasāvakānaṃ paccekabodhisattānañca. Te kira kammajavātehi uddhaṃpādā adhosirā anekasataporise papāte viya yonimukhe tāḷacchiggalena hatthī viya ativiya sambādhena yonimukhena nikkhamamānā anantaṃ dukkhaṃ pāpuṇanti. Tena nesaṃ ‘‘mayaṃ nikkhamāmā’’ti sampajānatā na hoti. Catutthā sabbaññubodhisattānaṃ. Te hi mātukucchismiṃ paṭisandhiṃ gaṇhantāpi jānanti, tattha vasantāpi jānanti. Nikkhamanakālepi nesaṃ kammajavātā uddhaṃpāde adhosire katvā khipituṃ na sakkonti, dve hatthe pasāretvā akkhīni ummīletvā ṭhitakāva nikkhamanti.
在这些境况中，第一者是凡夫众生，第二者是比库僧众，第三者是双数的长老弟子以及辟支佛菩萨。他们如同被业风吹动的叶子，头向上脚向下，从母胎口如大象以鼻枝搅动入胎似地，出生时遭受无量痛苦。因此他们并无“我自出世”的正念清醒。第四者是全知诸佛菩萨。他们虽然知道在母胎中受孕，也知道在其中居住，即使在出世时，因业风吹动头向上脚向下，也不能急速将两手伸出掀开眼睑，从容地站立而出世。
§201
201.Mātukucchiṃ okkamatīti ettha mātukucchiṃ okkanto hotīti attho. Okkante hi tasmiṃ evaṃ hoti, na okkamamāne. Appamāṇoti buddhappamāṇo, vipuloti attho. Uḷāroti tasseva vevacanaṃ. Devānubhāvanti ettha devānaṃ ayamānubhāvo – nivatthavatthassa pabhā dvādasa yojanāni pharati, tathā sarīrassa, tathā alaṅkārassa, tathā vimānassa, taṃ atikkamitvāti attho.
所谓“进入母胎”是指在此处为进入母胎之意。进入时即谓如是，不是进行中。“无量”即佛的无量广博方量。“上远”意即超越；此乃其自称。所谓天视现象，此乃天众的视现，犹如明灯光芒所照射之范围，十二由旬高；身体也是如此，装饰品亦如是，宫殿亦具此量，意谓超越此界。
Lokantarikāti tiṇṇaṃ tiṇṇaṃ cakkavāḷānaṃ antarā ekeko lokantarikā hoti, tiṇṇaṃ sakaṭacakkānaṃ pattānaṃ vā aññamaññaṃ āhacca ṭhapitānaṃ majjhe okāso viya. So pana lokantarikanirayo parimāṇato aṭṭhayojanasahasso hoti. Aghāti niccavivaṭā. Asaṃvutāti heṭṭhāpi appatiṭṭhā. Andhakārāti tamabhūtā. Andhakāratimisāti cakkhuviññāṇuppattinivāraṇato andhabhāvakaraṇatimisena samannāgatā. Tattha kira cakkhuviññāṇaṃ na jāyati. Evaṃmahiddhikāti candimasūriyā kira ekappahāreneva tīsu dīpesu paññāyanti, evaṃmahiddhikā. Ekekāya disāya navanavayojanasatasahassāni andhakāraṃ vidhamitvā ālokaṃ dassenti, evaṃ mahānubhāvā. Ābhāyanānubhontīti attano pabhāya nappahonti. Te kira cakkavāḷapabbatassa vemajjhena caranti, cakkavāḷapabbatañca atikkamma lokantarikanirayo, tasmā te tattha ābhāya nappahonti.
所谓世界空间指三重天地空间，即三重轮回世界的空隙，犹如三重转轮相互接触置于其间的空隙。此处所谓人间地狱，面积约为八由旬千，四面围障牢固，下方不动如山。黑暗指黑色迷昧。黑暗三昧乃因眼识不生之故，故称黑暗三昧，意谓无光明。所谓大能力者指月日同时时入三灯受用，犹如三光明。各方有数百万由旬，驱除黑暗，显现光明，如此光明广大。遮挡光明者未能遮碍他们。他们行走于中轮内，越过中轮山山脉及人间地狱，因此不受光明所遮蔽。
Yepi tattha sattāti yepi tasmiṃ lokantaramahāniraye sattā upapannā. Kiṃ pana kammaṃ katvā te tattha uppajjantīti? Bhāriyaṃ dāruṇaṃ mātāpitūnaṃ dhammikasamaṇabrāhmaṇānañca upari aparādhaṃ aññañca divase divase pāṇavadhādisāhasikakammaṃ katvā uppajjanti tambapaṇṇidīpe abhayacoranāgacorādayo viya. Tesaṃ attabhāvo tigāvutiko hoti, vaggulīnaṃ viya dīghanakhā honti. Te rukkhe vagguliyo viya nakhehi cakkavāḷapāde lagganti. Yadā pana saṃsappantā aññamaññassa hatthapāsaṃ gatā honti, atha ‘‘bhakkho no laddho’’ti maññamānā tattha vāvaṭā viparivattitvā lokasandhārakaudake patanti. Vāte paharante madhukaphalāni viya chijjitvā udake patanti. Patitamattā ca accantakhāre udake piṭṭhapiṇḍi viya vilīyanti.
此处所谓世间生灵，乃指世间大苦中出生者。问彼等因何业力而生于此。答曰彼等曾残害父母及行善比库、婆罗门，日复一日，犯下十恶重罪，其中有割喉杀害等重罪，因此生于铁钉般尖锐铁爪之处，犹如爪锐长长之猛兽附着树木。时彼等相互缠绕手脚，当自认“此贾获不到”时，旋转跌入水底泥渣垃圾中。如同疾风打落蜂蜜果实入水一般。落入水时，于尖锐铁钩中浸湿如同背负一般融化消散。
Aññepi kira bho santi sattāti – ‘‘yathā mayaṃ mahādukkhaṃ anubhavāma, evaṃ aññepi kira sattā idaṃ dukkhaṃ anubhavantā idhūpapannā’’ti taṃ divasaṃ passanti. Ayaṃ pana obhāso ekayāgupānamattampi na tiṭṭhati, yāvatā niddāyitvā pabuddho ārammaṇaṃ vibhāveti, tattakaṃ kālaṃ hoti. Dīghabhāṇakā pana ‘‘accharāsaṅghāṭamattameva vijjubhāso viya niccharitvā kiṃ idanti bhaṇantānaṃyeva antaradhāyatī’’ti vadanti. Saṅkampatīti samantato kampati. Itaradvayaṃ purimapasseva vevacanaṃ. Puna appamāṇo cātiādi nigamanatthaṃ vuttaṃ.
又有人云：“正如我们曾尝受大苦，如今亦有人在此受苦。”此光影连一根芥子大小也不维持，至睡着醒来时为之闪现，此乃时机。长语者谓：“光影仅如覆着衣物般晃动闪烁，如此间说之人言说物即消失。”惊动意指处处震动。另一说意为前两者。再次强调无量等词，乃结论所说。
§202
202.Cattāro devaputtā catuddisaṃ ārakkhāya upagacchantīti ettha cattāroti catunnaṃ mahārājūnaṃ vasena vuttaṃ, dasasahassacakkavāḷe pana cattāro cattāro katvā cattālīsadasasahassā honti. Tattha imasmiṃ cakkavāḷe mahārājāno khaggahatthā āgantvā bodhisattassa ārakkhaṇatthāya upagantvā sirīgabbhaṃ paviṭṭhā, itare gabbhadvārato paṭṭhāya avaruddhapaṃsupisācakādiyakkhagaṇe paṭikkamāpetvā yāva cakkavāḷā ārakkhaṃ gaṇhiṃsu.
202. 四位天子为了守护四方而前来此处。此处“四位”指的是四位大国王所统治的诸王城，据说在十万诸天中，每十万个之间有四个是四方守护。于此诸天界中，大国王们骑乘象马，前来守护菩萨。当菩萨进入胎中，他们守护其圣腹，从其他腹门处阻挡鬼神恶鬼之类，令其退避，以此一直守护整个诸天界。
Kimatthaṃ panāyaṃ rakkhā āgatā? Nanu paṭisandhikkhaṇe kalalakālato paṭṭhāya sacepi koṭisatasahassā mārā koṭisatasahassaṃ sineruṃ ukkhipitvā bodhisattassa vā bodhisattamātuyā vā antarāyakaraṇatthaṃ āgaccheyyuṃ, sabbe antarāva antaradhāyeyyuṃ. Vuttampi cetaṃ bhagavatā ruhiruppādavatthusmiṃ – ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ parūpakkamena tathāgataṃ jīvitā voropeyya. Anupakkamena, bhikkhave, tathāgatā parinibbāyanti. Gacchatha tumhe, bhikkhave, yathāvihāraṃ, arakkhiyā, bhikkhave, tathāgatā’’ti (cūḷava. 341). Evametaṃ, na parūpakkamena tesaṃ jīvitantarāyo atthi. Santi kho pana amanussā virūpā duddasikā, bheravarupā pakkhino, yesaṃ rūpaṃ disvā saddaṃ vā sutvā bodhisattamātu bhayaṃ vā santāso vā uppajjeyya, tesaṃ nivāraṇatthāya rakkhaṃ aggahesuṃ. Apica kho bodhisattassa puññatejena sañjātagāravā attano gāravacoditāpi te evamakaṃsu.
这守护的目的是为何？莫非是怕敌人趁菩萨临诞时，聚众袭击菩萨或菩萨之母，图谋害其胎胎？如是，所有敌人皆应消散不存。世尊曾于《小经》341卷中说：“诸比库啊，有八处是不容隙地，凡以恶意欲害如来的生命者，不能得成。诸比库啊，如来皆不以恶意而得圆寂。诸比库啊，你们应随顺本分，如来得以安稳。”由此可知，他们并非以恶意而寻求害其生命。但世间仍存诸形态丑陋、恶劣、恐怖、飞禽走兽等，见其声响菩萨之母心中生惧怖，基于此诸恶都有其镇压之护卫。且菩萨因自身福德感召，令这些护卫皆效忠于此。
Kiṃ pana te antogabbhaṃ pavisitvā ṭhitā cattāro mahārājāno bodhisattamātuyā attānaṃ dassenti na dassentīti? Nahānamaṇḍanabhojanādisarīrakiccakāle na dassenti, sirīgabbhaṃ pavisitvā varasayane nipannakāle pana dassenti. Tattha kiñcāpi amanussadassanaṃ nāma manussānaṃ sappaṭibhayaṃ hoti, bodhisattamātā pana attano ceva puttassa ca puññānubhāvena te disvā na bhāyati, pakatiantepurapālakesu viya assā tesu cittaṃ uppajjati.
那么四位大国王进入胎中立于其母，是为了展示自己究竟显现还是不现呢？平日如沐浴、饰具饮食等体事时不显，而入圣腹、安卧吉床时却显现？其中有何不可思议之处？人见非人之形，无不生惧怖。但菩萨之母及菩萨自身因福德所感，这些天王现身并不令人畏惧，反而心如护卫守护老友之念生起。
§203
203.Pakatiyāsīlavatīti sabhāveneva sīlasampannā. Anuppanne kira buddhe manussā tāpasaparibbājakānaṃ santike vanditvā ukkuṭikaṃ nisīditvā sīlaṃ gaṇhanti, bodhisattamātāpi kāladevilassa isino santike gaṇhāti. Bodhisatte pana kucchigate aññassa pādamūle nisīdituṃ nāma na sakkā, samāsane nisīditvā gahitasīlampi avaññā kāraṇamattaṃ hoti. Tasmā sayameva sīlaṃ aggahesīti vuttaṃ hoti.
203. 显现为具德之法者，乃表示内心具备清净戒德。佛陀未出世时，人们于苦行游方婆罗门面前合掌顶礼，安坐寻求戒行，道持修持。菩萨之母亦于恶魔鬼王等恶者前合掌顶礼。然菩萨自身禁止蹲坐于他人足下，依法坐姿守持戒律中尊敬仪规。故此菩萨自行摄受戒德。
Purisesūti bodhisattassa pitaraṃ ādiṃ katvā kesuci manussesu purisādhippāyacittaṃ nuppajjati. Tañca kho bodhisatte gāravena, na pahīnakilesatāya. Bodhisattamātu rūpaṃ pana sukusalāpi sippikā potthakammādīsupi kātuṃ na sakkonti, taṃ disvā purisassa rāgo nuppajjatīti na sakkā vattuṃ. Sace pana taṃ rattacitto upasaṅkamitukāmo hoti, pādā na vahanti, dibbasaṅkhalikā viya bajjhanti. Tasmā ‘‘anatikkamanīyā’’tiādi vuttaṃ.
所谓“人”者，指的是菩萨的父亲等世间人，内心生起尊敬领导之念，非因弃绝烦恼。且菩萨之母虽身体康健，但不能制作纺织、印染等世俗技艺，见此父对其生恻隐之情，故曰不可如是论。若父于夜间欲近前，脚不自胜，用神通幻化若断裂之链，故称“不可亲近”等。
Pañcannaṃ kāmaguṇānanti pubbe ‘‘kāmaguṇūpasaṃhita’’nti purisādhippāyavasena vatthupaṭikkhepo kathito, idha ārammaṇappaṭilābho dassito. Tadā kira ‘‘deviyā evarūpo putto kucchismiṃ uppanno’’ti, sutvā samantato rājāno mahagghaābharaṇatūriyādivasena pañcadvārārammaṇavatthubhūtaṃ paṇṇākāraṃ pesenti, bodhisattassa ca bodhisattamātuyā ca katakammassa ussannattā lābhasakkārassa pamāṇaparicchedo nāma natthi.
所谓五欲善法，前文称为“五欲善法聚合”是内心对主人翁之爱、欲望、欢喜情感的展现，此处示现其根本缘起。曾传闻“天女有此般子子嗣于腹中”，诸王闻此尽身披饰华丽宝物，随季节换装五门房置以莲台，恭敬供养。菩萨与其母受此礼敬，感其敬重恩德威仪无有等量区分。
§204
204.Akilantakāyāti yathā aññā itthiyo gabbhabhārena kilamanti, hatthapādā uddhumātakādīni pāpuṇanti, na evaṃ tassā koci kilamatho ahosi. Tirokucchigatanti antokucchigataṃ. Kalalādikālaṃ atikkamitvā sañjātaaṅgapaccaṅgaṃ ahīnindriyabhāvaṃ upagataṃyeva passati. Kimatthaṃ passati? Sukhavāsatthaṃ. Yatheva hi mātā puttena saddhiṃ nisinnā vā nipannā vā ‘‘hatthaṃ vā pādaṃ vā olambantaṃ ukkhipitvā saṇṭhapessāmī’’ti sukhavāsatthaṃ puttaṃ oloketi, evaṃ bodhisattamātāpi yaṃ taṃ mātu uṭṭhānagamanaparivattananisajjādīsu uṇhasītaloṇikatittakakaṭukāhāraajjhoharaṇakālesu ca gabbhassa dukkhaṃ uppajjati, atthi nu kho me taṃ puttassāti sukhavāsatthaṃ bodhisattaṃ olokayamānā pallaṅkaṃ ābhujitvā nisinnaṃ bodhisattaṃ passati. Yathā hi aññe antokucchigatā pakkāsayaṃ ajjhottharitvā āmāsayaṃ ukkhipitvā udarapaṭalaṃ piṭṭhito katvā piṭṭhikaṇṭakaṃ nissāya ukkuṭikā dvīsu muṭṭhīsu hanukaṃ ṭhapetvā deve vassante rukkhasusire makkaṭā viya nisīdanti, na evaṃ bodhisatto. Bodhisatto pana piṭṭhikaṇṭakaṃ piṭṭhito katvā dhammāsane dhammakathiko viya pallaṅkaṃ ābhujitvā puratthābhimukho nisīdati. Pubbe katakammaṃ panassā vatthuṃ sodheti, suddhe vatthumhi sukhumacchavilakkhaṇaṃ nibbattati . Atha naṃ kucchigataṃ taco paṭicchādetuṃ na sakkoti, olokentiyā bahi ṭhito viya paññāyati. Tamatthaṃ upamāya vibhāvento seyyathāpītiādimāha. Bodhisatto pana antokucchigato mātaraṃ na passati. Na hi antokucchiyaṃ cakkhuviññāṇaṃ uppajjati.
所谓『肢体完整』，如同其他女子在怀胎时，腹中的胎儿虽翻转活动，握拳动足，但她并不因此有任何缺损。『体内有脊椎』，是指脊椎在腹中，超过毒蛇等危险时节，胎儿已成形，具足四肢无畸形。在此所见为何？是安乐的居所。正如母亲与子坐卧共处时，念言『我要承托孩子的手足』，安乐起见而视孩子。同样，菩萨母亲见胎儿因起卧翻转、冷热饮食不调等引起痛苦，亦会观视胎儿，菩萨则见菩萨坐卧安适。又如他人脊椎翻转时，随意爬起，用脚踢胃部，后背靠着荆棘，用两手拳头按卧，宛如猴子般栖息树杈上，菩萨则不同。菩萨背靠荆棘，正如法座上的法师，端坐朝东，曾作过法，住处净妙，如此安乐。若脊椎被棘刺，不能覆护，观察则如站于外，感知并非如此。因此以此比喻，称之为『安乐所在』。菩萨不见母亲体内之脊椎，因眼识不生于体内脊椎处。
§205
205.Kālaṃkarotīti na vijātabhāvapaccayā, āyuparikkhayeneva. Bodhisattena vasitaṭṭhānañhi cetiyakuṭisadisaṃ hoti aññesaṃ aparibhogaṃ, na ca sakkā bodhisattamātaraṃ apanetvā aññaṃ aggamahesiṭṭhāne ṭhapetunti tattakaṃyeva bodhisattamātu āyuppamāṇaṃ hoti, tasmā tadā kālaṃ karoti. Katarasmiṃ pana vaye kālaṃ karotīti? Majjhimavaye. Paṭhamavayasmiñhi sattānaṃ attabhāve chandarāgo balavā hoti, tena tadā sañjātagabbhā itthī taṃ gabbhaṃ anurakkhituṃ na sakkonti, gabbho bahvābādho hoti. Majjhimavayassa pana dve koṭṭhāse atikkamma tatiyakoṭṭhāse vatthuṃ visadaṃ hoti, visade vatthumhi nibbattā dārakā arogā honti. Tasmā bodhisattamātāpi paṭhamavaye sampattiṃ anubhavitvā majjhimavayassa tatiyakoṭṭhāse vijāyitvā kālaṃ karoti.
所谓『寿终时』，非因不知而受，而是寿命终已。菩萨居处，有如祭祀和尚的林间草屋，与他人不同，菩萨母亲寿命短暂，难以护胎，不能将他安置于尊贵处，因此作寿终的比喻。何时作寿终？在中年。早年时，生命内的欲望和爱念强烈，故未能保护胎儿，胎儿多病讨厌。中年则超越两个阶段，到第三阶段时栖所宁静，胎儿健康。故菩萨母亦经历早年痛苦，中年出生胎儿时，作此寿终者说。
Nava vā dasa vāti ettha vā-saddena vikappanavasena satta vā aṭṭha vā ekādasa vā dvādasa vāti evamādīnampi saṅgaho veditabbo. Tattha sattamāsajāto jīvati, sītuṇhakkhamo pana na hoti. Aṭṭhamāsajāto na jīvati, sesā jīvanti.
『九或十个月』，此处应以『月份』为标志，数七、八、十一、十二个月等，都应如此理解。七个月生者尚存，然不易存活；八个月生者难存活，余者尚能存活。
Ṭhitāvāti ṭhitāva hutvā. Mahāmāyāpi devī upavijaññā ñātikulagharaṃ gamissāmīti rañño ārocesi. Rājā kapilavatthuto devadahanagaragāmimaggaṃ alaṅkārāpetvā deviṃ suvaṇṇasivikāya nisīdāpesi. Sakalanagaravāsino sakyā parivāretvā gandhamālādīhi pūjayamānā deviṃ gahetvā pāyiṃsu. Sā devadahanagarassa avidūre lumbinisālavanuyyānaṃ disvā uyyānavicaraṇatthāya cittaṃ uppādetvā rañño saññaṃ adāsi. Rājā uyyānaṃ paṭijaggāpetvā ārakkhaṃ saṃvidahāpesi. Deviyā uyyānaṃ paviṭṭhamattāya kāyadubbalyaṃ ahosi, athassā maṅgalasālamūle sirīsayanaṃ paññāpetvā sāṇiyā parikkhipiṃsu. Sā antosāṇiṃ pavisitvā sālasākhaṃ hatthena gahetvā aṭṭhāsi. Athassā tāvadeva gabbhavuṭṭhānaṃ ahosi.
所谓『停留』，即停住。大摩耶夫人预知将生，告诉国王。国王自迦毗罗卫至天灯城路途，布置华丽座位，众人以香花敬礼护送夫人。夫人见到离不远的蓝毗尼园中，生起心愿游览园林，国王同意。国王安排安护，夫人进入园中时身体虚弱，依树休息。其后，扶着枝条站起，胎儿即将出生。
Devā naṃ paṭhamaṃ paṭiggaṇhantīti khīṇāsavā suddhāvāsabrahmāno paṭiggaṇhanti. Kathaṃ? Sūtivesaṃ gaṇhitvāti eke. Taṃ pana paṭikkhipitvā idaṃ vuttaṃ – tadā bodhisattamātā suvaṇṇakhacitaṃ vatthaṃ nivāsetvā macchakkhisadisaṃ dukūlapaṭaṃ yāva pādantāva pārupitvā aṭṭhāsi. Athassā sallahukaṃ gabbhavuṭṭhānaṃ ahosi dhammakaraṇato udakanikkhamanasadisaṃ. Atha te pakatibrahmaveseneva upasaṅkamitvā paṭhamaṃ suvaṇṇajālena paṭiggahesuṃ. Tesaṃ hatthato manussā dukūlacumbaṭakena paṭiggahesuṃ. Tena vuttaṃ – ‘‘devā naṃ paṭhamaṃ paṭiggaṇhanti pacchā manussā’’ti.
天众先接生其胎，已断余痕的清净梵天迎接。如何？有人说是穿过羊膜袍。然后传说，如此时菩萨母披上黄金颜色的袍子，包裹胎儿至足，站立时胎儿轻微动作如流水出拘泥一样。后来清净梵天等天众前来迎接，首先由天众迎接，随后人间亦接纳胎儿。故说『天众先受，后来人间接纳』。
§206
206.Cattāro naṃ devaputtāti cattāro mahārājāno. Paṭiggahetvāti ajinappaveṇiyā paṭiggahetvā. Mahesakkhoti mahātejo mahāyaso lakkhaṇasampannoti attho.
所谓『四天子』，即四位大王。迎接时如持绳系马车绳般接引。『大力天王』意为力量宏大，威仪甚盛。
Visadova nikkhamatīti yathā aññe sattā yonimagge laggantā bhaggavibhaggā nikkhamanti, na evaṃ nikkhamati, alaggo hutvā nikkhamatīti attho. Udenāti udakena. Kenaci asucināti yathā aññe sattā kammajavātehi uddhaṃpādā adhosirā yonimagge pakkhittā sataporisanarakapapātaṃ patantā viya tāḷacchiddena nikkaḍḍhiyamānā hatthī viya mahādukkhaṃ anubhavantā nānāasucimakkhitāva nikkhamanti, na evaṃ bodhisatto. Bodhisattañhi kammajavātā uddhaṃpādaṃ adhosiraṃ kātuṃ na sakkonti. So dhammāsanato otaranto dhammakathiko viya nisseṇito otaranto puriso viya ca dve hatthe ca pāde ca pasāretvā ṭhitakova mātukucchisambhavena kenaci asucinā amakkhitova nikkhamati.
如同众生依附于母胎之路而生出，圣者的出离不是如此，而是指离开依附的状态。浮漂者以水为喻。如同众生在业力风暴中，前后倒转、头脚相颠，跌入地狱、饿鬼等恶趣，如同被铁叉刺透的象，承受极大苦痛，染污多种不净之相后而生出，但菩萨不如此。菩萨无法在业力风暴中将头顶换到脚下。其如法修行者，像法师讲法时承受苦难一般，经受磨难后，伸开双手双脚站立，如同母胎通过某种不净通道而诞生。
Udakassa dhārāti udakavaṭṭiyo. Tāsu sītā suvaṇṇakaṭāhe patati, uṇhā rajatakaṭāhe. Idañca pathavītale kenaci asucinā asammissaṃ tesaṃ pānīyaparibhojanīyaudakañceva aññehi asādhāraṇaṃ kīḷanaudakañca dassetuṃ vuttaṃ. Aññassa pana suvaṇṇarajataghaṭehi āhariyamānaudakassa ceva haṃsavaṭṭakādipokkharaṇigatassa ca udakassa paricchedo natthi.
水流环形流转称为水环。在寒冷季节水结成金色冰层，炎热季节成银色冰层。有时地表会出现某种不净物，阻碍水体流通，这类水和其他水变为不寻常的戏水之水。其他水体承载着金银罐，且水中无明确边界，像天鹅环绕的池塘一般。
§207
207.Sampatijātoti muhuttajāto. Pāḷiyaṃ pana mātukucchito nikkhantamatto viya dassito, na pana evaṃ daṭṭhabbaṃ. Nikkhantamattañhi taṃ paṭhamaṃ brahmāno suvaṇṇajālena paṭiggaṇhiṃsu, tesaṃ hatthato cattāro mahārājāno maṅgalasammatāya sukhasamphassāya ajinappaveṇiyā, tesaṃ hatthato manussā dukūlacumbaṭakena, manussānaṃ hatthato muccitvā pathaviyaṃ patiṭṭhito.
“时生”意即生于一瞬间。巴利文中，母胎状态表现为初步出离的迹象，而非完成的出离。最初态度被四位伟大帝王以金色网捕获，以求福乐相伴无战乱。而人类则以不好的触摸和拥抱解放胎儿，使其立于地面稳定。
Setamhi chatte anudhāriyamāneti dibbasetacchatte anudhāriyamāne. Ettha ca chattassa parivārāni khaggādīni pañca rājakakudhabhaṇḍānipi āgatāneva. Pāḷiyaṃ pana rājagamane rājā viya chattameva vuttaṃ. Tesu chattameva paññāyati, na chattaggāhakā. Tathā khagga-tālavaṇṭa-morahatthaka-vāḷabījani-uṇhīsamattāyeva paññāyanti, na tesaṃ gāhakā. Sabbāni kira tāni adissamānarūpā devatā gaṇhiṃsu. Vuttampi cetaṃ –
在白色伞盖下被支撑，即天上白伞被支撑之意。伞旁有五种王者之象征物－剑等武器。当王者出行时，即是与伞一同被说的。伞被视为护卫者，而非伞本身的携带者。类似地，剑、盾等象征物也被视为护卫和随从，而非本体。诸天护卫这些显现的形象。经中亦有此说－
‘‘Anekasākhañca sahassamaṇḍalaṃ,
“众多旗帜与千百条环绕成一体，
Chattaṃ marū dhārayumantalikkhe;
伞盖遮蔽住广大平原；
Suvaṇṇadaṇḍā vipatanti cāmarā,
金杖断裂，尘拂消逝，
Na dissare cāmarachattagāhakā’’ti. (su. ni. 693);
尘拂与伞盖的持者皆不再显现。」（增支部 693）
Sabbā ca disāti idaṃ sattapadavītihārūpari ṭhitassa viya sabbadisānuvilokanaṃ vuttaṃ, na kho panevaṃ daṭṭhabbaṃ. Mahāsatto hi manussānaṃ hatthato muccitvā puratthimadisaṃ olokesi, anekacakkavāḷasahassāni ekaṅgaṇāni ahesuṃ. Tattha devamanussā gandhamālādīhi pūjayamānā – ‘‘mahāpurisa idha tumhehi sadisopi natthi, kuto uttaritaro’’ti āhaṃsu. Evaṃ catasso disā, catasso anudisā, heṭṭhā, uparīti dasapi disā anuviloketvā attanā sadisaṃ adisvā ayaṃ uttarā disāti sattapadavītihārena agamāsīti evamettha attho daṭṭhabbo. Āsabhinti uttamaṃ. Aggoti guṇehi sabbapaṭhamo. Itarāni dve padāni etasseva vevacanāni. Ayamantimā jāti, natthi dāni punabbhavoti padadvayena imasmiṃ attabhāve pattabbaṃ arahattaṃ byākāsi.
此处所说「七重足围」是说，像站立于七重足环之上的感觉一样，关于各方的遍观。然而此处并不是应当仅仅如是观察。由于大圣即世人，于手中放开，向东面远望，见诸多千众的转轮圣王国度成为一个整体。在那里，人天供养以香花等物，称赞曰：「伟大贤士在此处与你们相等，何处更为尊贵？」因此，东、西、南、北四方，及上下十方面一同观看，发现自己相当，这便是所谓「北方」由七重足环而来。此处应当如是理解：最高者，且以美德为首。其他两个足环则有相同的说法。此处所说「此处已成至高状态」者，是说明阿拉汉之果已现，不再有再生。
Ettha ca samehi pādehi pathaviyaṃ patiṭṭhānaṃ catuiddhipādapaṭilābhassa pubbanimittaṃ, uttarābhimukhabhāvo mahājanaṃ ajjhottharitvā abhibhavitvā gamanassa pubbanimittaṃ , sattapadagamanaṃ sattabojjhaṅgaratanapaṭilābhassa pubbanimittaṃ, dibbasetacchattadhāraṇaṃ vimutticchattapaṭilābhassa pubbanimittaṃ, pañcarājakakudhabhaṇḍāni pañcahi vimuttīhi vimuccanassa pubbanimittaṃ, disānuvilokanaṃ anāvaraṇañāṇapaṭilābhassa pubbanimittaṃ, āsabhīvācābhāsanaṃ appaṭivattiyadhammacakkappavattanassa pubbanimittaṃ. ‘‘Ayamantimā jātī’’ti sīhanādo anupādisesāya nibbānadhātuyā parinibbānassa pubbanimittanti veditabbaṃ. Ime vārā pāḷiyaṃ āgatā, sambahulavāro pana āgato, āharitvā dīpetabbo.
此处，双脚稳立于大地，是四正勤之基础证得的前行种子。面向北方，越过众生，乘势而上，是大乘众生的前进种子。七足之前行，是七觉支珍宝的前进种子。持有天蓬伞盖，是解脱伞盖的前进种子。五王族宝库的五解脱，是解脱的前行种子。观察四方，是无障碍智慧的前行种子。无畏言语的言说，是法轮宣转不逆的前行种子。『此处已成不再生』者，是狮吼之声，表明涅槃法性之达到终极无余涅槃的先兆。这些语句皆自巴利语原本而来，虽多，但应当呈现出来。
Mahāpurisassa hi jātadivase dasasahassilokadhātu kampi. Dasasahassilokadhātumhi devatā ekacakkavāḷe sannipatiṃsu. Paṭhamaṃ devā paṭiggahiṃsu, pacchā manussā. Tantibaddhā vīṇā cammabaddhā bheriyo ca kenaci avāditā sayameva vajjiṃsu, manussānaṃ andubandhanādīni khaṇḍākhaṇḍaṃ bhijjiṃsu. Sabbarogā ambilena dhotatambamalaṃ viya vigacchiṃsu, jaccandhā rūpāni passiṃsu. Jaccabadhirā saddaṃ suṇiṃsu, pīṭhasappī javanasampannā ahesuṃ, jātijaḷānampi eḷamūgānaṃ sati patiṭṭhāsi, videse pakkhandanāvā supaṭṭanaṃ pāpuṇiṃsu, ākāsaṭṭhakabhūmaṭṭhakaratanāni sakatejobhāsitāni ahesuṃ, verino mettacittaṃ paṭilabhiṃsu, avīcimhi aggi nibbāyi. Lokantare āloko udapādi, nadīsu jalaṃ na pavatti, mahāsamuddesu madhurasadisaṃ udakaṃ ahosi, vāto na vāyi, ākāsapabbatarukkhagatā sakuṇā bhassitvā pathavīgatā ahesuṃ, cando atiroci, sūriyo na uṇho na sītalo nimmalo utusampanno ahosi, devatā attano attano vimānadvāre ṭhatvā apphoṭanaseḷanacelukkhepādīhi mahākīḷaṃ kīḷiṃsu, cātuddīpikamahāmegho vassi, mahājanaṃ neva khudā na pipāsā pīḷesi, dvārakavāṭāni sayameva vivariṃsu, pupphūpagaphalūpagā rukkhā pupphaphalāni gaṇhiṃsu, dasasahassilokadhātu ekaddhajamālā ahosīti.
伟大圣人在诞生当日，十万世界震动。十万世界中诸天聚集于一转轮圣王国。诸天最先接纳，随后众生。琴弦缚住弦，鼓缚住鼓，中间有声音演奏，诸人击破枷锁。诸病如同被甘露洗净污垢，诸恶眼得见色相；瞎者见形，聋者闻声，腰健者轻速，胎内众生成立；远方之地，道路畅通，天光放射宝光，恶人得慈心，地狱火熄灭。世界光明复现，江河水不流，广大海洋充满甜美水；风不吹动，天空山林鸟语声，地上台地安静；月光柔和，太阳不热不寒，四季安定；诸天立于天宫门前，施展种种轻撒与飞舞，打大鼓、大鸣钟、万灯照耀大云盖，广大众生无饥无渴，即刻敞开门户，采摘花朵果实。十万世界融为一心。
Tatrāpissa dasasahassilokadhātukampo sabbaññutañāṇapaṭilābhassa pubbanimittaṃ, devatānaṃ ekacakkavāḷe sannipāto dhammacakkappavattanakāle ekappahārena sannipatitvā dhammapaṭiggaṇhanassa pubbanimittaṃ, paṭhamaṃ devatānaṃ paṭiggahaṇaṃ catunnaṃ rūpāvacarajjhānānaṃ paṭilābhassa pubbanimittaṃ. Pacchā manussānaṃ paṭiggahaṇaṃ catunnaṃ arūpajjhānānaṃ paṭilābhassa pubbanimittaṃ, tantibaddhavīṇānaṃ sayaṃ vajjanaṃ anupubbavihārapaṭilābhassa pubbanimittaṃ, cammabaddhabherīnaṃ vajjanaṃ mahatiyā dhammabheriyā anussāvanassa pubbanimittaṃ, andubandhanādīnaṃ chedo asmimānasamucchedassa pubbanimittaṃ, sabbarogavigamo sabbakilesavigamassa pubbanimittaṃ, jaccandhānaṃ rūpadassanaṃ dibbacakkhupaṭilābhassa pubbanimittaṃ, jaccabadhirānaṃ saddassavanaṃ dibbasotadhātupaṭilābhassa pubbanimittaṃ , pīṭhasappīnaṃ javanasampadā catuiddhipādādhigamassa pubbanimittaṃ, jaḷānaṃ satipatiṭṭhānaṃ catusatipaṭṭhānapaṭilābhassa pubbanimittaṃ, videsapakkhandanāvānaṃ supaṭṭanasampāpuṇanaṃ catupaṭisambhidādhigamassa pubbanimittaṃ, ratanānaṃ sakatejobhāsitattaṃ yaṃ lokassa dhammobhāsaṃ dassessati tassa pubbanimittaṃ.
那里，十万世界震动乃是无上智慧之预兆。诸天聚集于一转轮圣王国，是法轮宣转之标志。诸天最初的接纳，是四种色尼的证得之预兆。继而众生接纳四种无色尼，是琴弦演奏初步行法之预兆。以皮囊绑缚的鼓，受大戒的鼓，是教法的宣讲之预兆。枷锁等断裂，是我执毁坏的预兆。诸病消除，诸垢净除，是所有烦恼灭除之预兆。目明见色，是天眼之觉智之预兆。耳聪听声，是天耳之觉智之预兆。腰健身体轻便，是四正勤乃至四念处证得的预兆。胎内众生住持正念，是四解脱智慧清净的预示。远方道路畅通，是四种超越障碍智慧成就的预兆。宝光现发，是世界法光照显的预兆。
Verīnaṃ mettacittapaṭilābho catubrahmavihārapaṭilābhassa pubbanimittaṃ, avīcimhi agginibbānaṃ ekādasaagginibbānassa pubbanimittaṃ, lokantarāloko avijjandhakāraṃ vidhamitvā ñāṇālokadassanassa pubbanimittaṃ, mahāsamuddassa madhuratā nibbānarasena ekarasabhāvassa pubbanimittaṃ, vātassa avāyanaṃ dvāsaṭṭhidiṭṭhigatabhindanassa pubbanimittaṃ, sakuṇānaṃ pathavīgamanaṃ mahājanassa ovādaṃ sutvā pāṇehi saraṇagamanassa pubbanimittaṃ, candassa ativirocanaṃ bahujanakantatāya pubbanimittaṃ, sūriyassa uṇhasītavivajjanautusukhatā kāyikacetasikasukhuppattiyā pubbanimittaṃ, devatānaṃ vimānadvāresu apphoṭanādīhi kīḷanaṃ buddhabhāvaṃ patvā udānaṃ udānassa pubbanimittaṃ, cātuddīpikamahāmeghavassanaṃ mahato dhammameghavassanassa pubbanimittaṃ, khudāpīḷanassa abhāvo kāyagatāsatiamatapaṭilābhassa pubbanimittaṃ, pipāsāpīḷanassa abhāvo vimuttisukhena sukhitabhāvassa pubbanimittaṃ, dvārakavāṭānaṃ sayameva vivaraṇaṃ aṭṭhaṅgikamaggadvāravivaraṇassa pubbanimittaṃ, rukkhānaṃ pupphaphalagahaṇaṃ vimuttipupphehi pupphitassa ca sāmaññaphalabhārabharitabhāvassa ca pubbanimittaṃ, dasasahassilokadhātuyā ekaddhajamālatā ariyaddhajamālāmālitāya pubbanimittanti veditabbaṃ. Ayaṃ sambahulavāro nāma.
怨敌获得慈心，是获得四梵住的前行相；在地狱中获得火的灭尽，是获得十一种火灭的前行相；穿越世界之间、消除无明障碍，是获得智慧明灯观察的前行相；大海的甘甜以涅槃的味道表现一味之景，是前行相；风的消散，是六十二见差别的断别前行相；鸟类离开大地，听闻众生的劝告，进食时归依的前行相；月亮过于明亮，为众生所喜，是前行相；太阳冷热交替的显现，是因身体与心意之快乐而生的前行相；天众在天宫门口以响声戏乐，展现成佛之相，是激励正念的前行相；四灯集聚大雨，如丰盛法雨降临，是发生法雨的前行相；身体苦痛消失，身心念调伏增益，是禅定功德获得的前行相；渴欲苦毁灭，是解脱快乐安住的前行相；城门尽现敞开，为八正道门开示的前行相；树木繁花密集并开满解脱花，是具果宁静负担俱足的前行相；十万世界界如同一枝花，成为圣者花环所装饰，这应当知道为前行相。此谓众多前行相。
Ettha pañhe pucchanti – ‘‘yadā mahāpuriso pathaviyaṃ patiṭṭhahitvā uttarābhimukho gantvā āsabhiṃ vācaṃ bhāsati, tadā kiṃ pathaviyā gato , udāhu ākāsena? Dissamāno gato, udāhu adissamāno? Acelako gato, udāhu alaṅkatappaṭiyatto? Daharo hutvā gato, udāhu mahallako? Pacchāpi kiṃ tādisova ahosi, udāhu puna bāladārako’’ti? Ayaṃ pana pañho heṭṭhā lohapāsāde saṅghasannipāte tipiṭakacūḷābhayattherena vissajjitova. Thero kirettha niyati pubbekatakamma-issaranimmānavādavasena taṃ taṃ bahuṃ vatvā avasāne evaṃ byākāsi – ‘‘mahāpuriso pathaviyaṃ gato, mahājanassa pana ākāse gacchanto viya ahosi. Dissamāno gato, mahājanassa pana adissamāno viya ahosi. Acelako gato, mahājanassa pana alaṅkatappaṭiyattova upaṭṭhāsi. Daharova gato, mahājanassa pana soḷasavassuddesiko viya ahosi. Pacchā pana bāladārakova ahosi, na tādiso’’ti. Evaṃ vutte parisā cassa ‘‘buddhena viya hutvā bho therena pañho kathito’’ti attamanā ahosi. Lokantarikavāro vuttanayo eva.
此中有人问曰：「当大丈夫立于地上，面向北行，口中出言时，他往何处？如从空中去乎？可见去乎？无间断去乎？受装饰之行去乎？幼小去乎？成年人去乎？之后如何？是如孩童之行乎？」此问乃下方铁塔众僧集会中，一位三藏年长长老释疑而止。此长老号叫吉瑞他，以宿命、前生业力及造物之说，广泛阐释此问，于末说：「大丈夫如行于地上，众生如同行于空中；可见走者，众生如不可见；无间断行者，众生如受装饰作法之人；如孩童行者，众生则似居住十六年之故乡人，而非孩童。如此说毕，众僧自语称：『此问如佛说者，此长老所问实属佛理。』此问便是传说中的世界空间转变事例。
Viditāti pākaṭā hutvā. Yathā hi sāvakā nahānamukhadhovanakhādanapivanādikāle anokāsagate atītasaṅkhāre nippadese sammasituṃ na sakkonti, okāsapattayeva sammasanti, na evaṃ buddhā. Buddhā hi sattadivasabbhantare vavatthitasaṅkhāre ādito paṭṭhāya sammasitvā tilakkhaṇaṃ āropetvāva vissajjenti, tesaṃ avipassitadhammo nāma natthi, tasmā ‘‘viditā’’ti āha. Sesaṃ sabbattha uttānamevāti.
所谓明了者，即到底显现。譬如比库在洗浴、洗头、进食、饮水时，无法断绝过去的业事，而是于断绝之时方才断绝，非事前断绝。佛则不同，佛于七天之内，已结束先前业缘，确立自知，置三相于身心，乃至断灭，其无明不明法亦无有，因此云『明了者』。余皆皆于各处均安住明了之境。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Acchariyaabbhutasuttavaṇṇanā niṭṭhitā. · 稀有未曾有经注释完毕。
4. Bākulasuttavaṇṇanā4. 巴咖喇经注释
§209
209.Evaṃme sutanti bākulasuttaṃ. Tattha bākuloti yathā dvāvīsati dvattiṃsātiādimhi vattabbe bāvīsati bāttiṃsātiādīni vuccanti, evameva dvikuloti vattabbe bākuloti vuttaṃ. Tassa hi therassa dve kulāni ahesuṃ. So kira devaloko cavitvā kosambinagare nāma mahāseṭṭhikule nibbatto, tamenaṃ pañcame divase sīsaṃ nhāpetvā gaṅgākīḷaṃ akaṃsu. Dhātiyā dārakaṃ udake nimujjanummujjanavasena kīḷāpentiyā eko maccho dārakaṃ disvā ‘‘bhakkho me aya’’nti maññamāno mukhaṃ vivaritvā upagato. Dhātī dārakaṃ chaḍḍetvā palātā. Maccho taṃ gili. Puññavā satto dukkhaṃ na pāpuṇi, sayanagabbhaṃ pavisitvā nipanno viya ahosi. Maccho dārakassa tejena tattakapallaṃ gilitvā dayhamāno viya vegena tiṃsayojanamaggaṃ gantvā bārāṇasinagaravāsino macchabandhassa jālaṃ pāvisi, mahāmacchā nāma jālabaddhā pahariyamānā maranti. Ayaṃ pana dārakassa tejena jālato nīhaṭamattova mato. Macchabandhā ca mahantaṃ macchaṃ labhitvā phāletvā vikkiṇanti. Taṃ pana dārakassa ānubhāvena aphāletvā sakalameva kājena haritvā sahassena demāti vadantā nagare vicariṃsu. Koci na gaṇhāti.
209。如是我闻，有巴库拉经。巴库拉，谓二十至三十二之间数，如二十、三十等，二十多名乃称巴库拉。此长老有两家，彼长老乃出天界，往叫作国桑比的大城属大富豪家，五日后剃发浴头，戏水于恒河。乃观照此戏水之婴儿鲤鱼，将其视为饭食，鱼开口领受。父亲弃之石上，鱼吞食。此有福灵，非受苦，若卧母胎入眠。鱼吞食此婴儿之力，火红碗状吞食后，迅速行三十由旬路径，由波罗奈城渔网中入，名“大鱼”，被网缚保护中死。此婴儿之威力因被网缚而被镇压。渔夫捕获大鱼分卖。此婴儿之能力被剥夺，肉体完全被夺走，传言一千人中有此事。无人捕获。
Tasmiṃ pana nagare aputtakaṃ asītikoṭivibhavaṃ seṭṭhikulaṃ atthi, tassa dvāramūlaṃ patvā ‘‘kiṃ gahetvā dethā’’ti vuttā kahāpaṇanti āhaṃsu. Tehi kahāpaṇaṃ datvā gahito. Seṭṭhibhariyāpi aññesu divasesu macche na kelāyati, taṃ divasaṃ pana macchaṃ phalake ṭhapetvā sayameva phālesi. Macchañca nāma kucchito phālenti, sā pana piṭṭhito phālentī macchakucchiyaṃ suvaṇṇavaṇṇaṃ dārakaṃ disvā – ‘‘macchakucchiyaṃ me putto laddho’’ti nādaṃ naditvā dārakaṃ ādāya sāmikassa santikaṃ agamāsi. Seṭṭhi tāvadeva bheriṃ carāpetvā dārakaṃ ādāya rañño santikaṃ gantvā – ‘‘macchakucchiyaṃ me deva dārako laddho, kiṃ karomī’’ti āha. Puññavā esa, yo macchakucchiyaṃ arogo vasi, posehi nanti.
彼城有无子故获八十亿财富之富贵家，家门前跌倒，问取什么东西名曰金钱。富人们给予金钱，门被关闭。富户妻子数日不食鱼，此日鱼放于鱼盘，立即吞食。鱼名“鱼碗”，因其吞食而盛放，色为黄金。因见金黄色鱼碗幼子，女子歌唱称“我得鱼碗幼子”。持幼儿至主人，富主敲鼓携带至王处，说：“我得此鱼碗幼子神童，奈何处理？”持者为善男子，健康育养此鱼碗幼子，长成而生子。
Assosi kho itaraṃ kulaṃ – ‘‘bārāṇasiyaṃ kira ekaṃ seṭṭhikulaṃ macchakucchiyaṃ dārakaṃ labhatī’’ti, te tattha agamaṃsu. Athassa mātā dārakaṃ alaṅkaritvā kīḷāpiyamānaṃ disvāva ‘‘manāpo vatāyaṃ dārako’’ti gantvā pavatiṃ ācikkhi. Itarā mayhaṃ puttotiādimāha. Kahaṃ te laddhoti? Macchakucchiyanti. No tuyhaṃ putto, mayhaṃ puttoti. Kahaṃ te laddhoti? Mayā dasamāse kucchiyā dhārito, atha naṃ nadiyā kīḷāpiyamānaṃ maccho gilīti. Tuyhaṃ putto aññena macchena gilito bhavissati, ayaṃ pana mayā macchakucchiyaṃ laddhoti, ubhopi rājakulaṃ agamaṃsu. Rājā āha – ‘‘ayaṃ dasa māse kucchiyā dhāritattā amātā kātuṃ na sakkā, macchaṃ gaṇhantāpi vakkayakanādīni bahi katvā gaṇhantā nāma natthīti macchakucchiyaṃ laddhattā ayampi amātā kātuṃ na sakkā, dārako ubhinnampi kulānaṃ dāyādo hotu, ubhopi naṃ jaggathā’’ti ubhopi jaggiṃsu.
闻他族谓：“彼波罗奈一富家得鱼碗幼子。”众人前来。其母装饰幼子，玩耍时曰：“我爱此幼子。”又谓“尔为我子”等。问“幼子何处？”答“鱼碗幼子。”非汝子为我子。再问“幼子何处？”答“我持十月之鱼碗，河中戏鱼所吞。”尔子未来被他鱼吞，此为我鱼碗幼子。双族皆至。王曰：“此十月鱼碗之生母难作，鱼虽被捕也自去胆汁，经络等，故无捕获鱼名称。此鱼碗幼子为双族继承，亦得国家拥护。”
Viññutaṃ pattassa dvīsupi nagaresu pāsādaṃ kāretvā nāṭakāni paccupaṭṭhāpesuṃ. Ekekasmiṃ nagare cattāro cattāro māse vasati, ekasmiṃ nagare cattāro māse vuṭṭhassa saṅghāṭanāvāya maṇḍapaṃ kāretvā tattha naṃ saddhiṃ nāṭakāhi āropenti. So sampattiṃ anubhavamāno itaraṃ nagaraṃ gacchati. Taṃnagaravāsino nāṭakāni upaḍḍhamaggaṃ agamaṃsu. Te paccuggantvā taṃ parivāretvā attano pāsādaṃ nayanti. Itarāni nāṭakāni nivattitvā attano nagarameva gacchanti. Tattha cattāro māse vasitvā teneva niyāmena puna itaraṃ nagaraṃ gacchati. Evamassa sampattiṃ anubhavantassa asīti vassāni paripuṇṇāni.
在被授记之人获果完成后，于两个城邑建造宫殿，并筹备戏剧表演。每一城中常住四个四个月，一个城中有人住满四个月后便建造柔软的华盖亭，并在那里结集佛法讲说，随即用戏剧装饰其上。此人享受此成就后，便前往另一城邑。此城之居民见戏剧行进入城，前来迎接并引领进其宫殿。其余戏剧返回各自城镇，仅复常住四个月后，依同法则再次前往另一城邑。如此享受成就者，已满三十个满年。
Atha bhagavā cārikaṃ caramāno bārāṇasiṃ patto. So bhagavato santike dhammaṃ sutvā paṭiladdhasaddho pabbajito. Pabbajitvā sattāhameva puthujjano ahosi, aṭṭhame pana so saha paṭisambhidāhi arahattaṃ pāpuṇīti evamassa dve kulāni ahesuṃ. Tasmā bākuloti saṅkhaṃ agamāsīti.
然后世尊巡行时至巴拉那西城。在世尊面前听闻法音，生起信心便出家。出家仅七日，仍是凡夫，但到了第八日，与对话中谈及三慧辩解，证得阿拉汉果位。于是两氏族同时发生，于是称为跋拘罗氏。
Purāṇagihisahāyoti pubbe gihikāle sahāyo. Ayampi dīghāyukova theraṃ pabbajitaṃ passituṃ gacchanto asītime vasse gato. Methuno dhammoti bālo naggasamaṇako bālapucchaṃ pucchati, na sāsanavacanaṃ, idāni therena dinnanaye ṭhito imehi pana teti pucchi.
“古人伴侣”者，意谓从前世俗时代的伴侣。这位长老出家近三十年了。愚人如同野兽，一名名叫Methuno的野人比库询问他问题，并非关于佛法教义，只是俗世对他的质疑。长老立于一旁让他们问话。
§210
210.Yaṃpāyasmātiādīni padāni sabbavāresu dhammasaṅgāhakattherehi niyametvā ṭhapitāni. Tattha saññā uppannamattāva, vitakko kammapathabhedakoti . Thero panāha – ‘‘kasmā visuṃ karotha, ubhayampetaṃ kammapathabhedakamevā’’ti.
210.关于“Āyasmā”等字句，所有聚合法义的长老们遵照规定依次制定并竖立。这里的“saññā”是所生起的认知，“vitakka”是行为路径的区别。长老回复说:“为何要释疑？两者皆为行为路径的区别罢了。”
§211
211.Gahapaticīvaranti vassāvāsikaṃ cīvaraṃ. Satthenāti pipphalakena. Sūciyāti sūciṃ gahetvā sibbitabhāvaṃ na sarāmīti attho. Kathine cīvaranti kathinacīvaraṃ, kathinacīvarampi hi vassāvāsikagatikameva. Tasmā tattha ‘‘sibbitā nābhijānāmī’’ti āha.
211.“居家服”者是雨安居用衣。前者“satthena”意为苦柑树所造。针状意指用针缝制，蕴含无粗糙意。又“kaṭhina服”是指坚硬粗笨的雨安居布衣，因此说道“悉毗陀乃不认识”。
Ettakaṃ panassa kālaṃ gahapaticīvaraṃ asādiyantassa chindanasibbanādīni akarontassa kuto cīvaraṃ uppajjatīti. Dvīhi nagarehi. Thero hi mahāyasassī, tassa puttadhītaro nattapanattakā sukhumasāṭakehi cīvarāni kāretvā rajāpetvā samugge pakkhipitvā pahiṇanti. Therassa nhānakāle nhānakoṭṭhake ṭhapenti. Thero tāni nivāseti ceva pārupati ca, purāṇacīvarāni sampattapabbajitānaṃ deti. Thero tāni nivāsetvā ca pārupitvā ca navakammaṃ na karoti, kiñci āyūhanakammaṃ natthi. Phalasamāpattiṃ appetvā appetvā nisīdati. Catūsu māsesu pattesu lomakiliṭṭhāni honti, athassa puna teneva niyāmena pahiṇitvā denti. Aḍḍhamāse aḍḍhamāse parivattatītipi vadantiyeva.
若居家服久贮而不接受清除破损与缝补之行为，怎会再生新衣呢？这是于两个城邑。长老名为Mahāyasasī，他子孙不守戒律，用薄细布料制衣及披肩、用彩染料沾染布料，置于盘中敬献。长老置放于浴室架上收纳，穿戴旧衣以示出家人之成就。长老不再从事新布料制作，也无衣类修补，直至成果完成平稳时常久坐禅修。四个月宿舍里毛发污秽，届时便更换新衣穿，半个月半月回旋使用乃为常规。
Anacchariyañcetaṃ therassa mahāpuññassa mahābhiññassa satasahassakappe pūritapāramissa, asokadhammarañño kulūpako nigrodhatthero divasassa nikkhattuṃ cīvaraṃ parivattesi. Tassa hi ticīvaraṃ hatthikkhandhe ṭhapetvā pañcahi ca gandhasamuggasatehi pañcahi ca mālāsamuggasatehi saddhiṃ pātova āhariyittha, tathā divā ceva sāyañca. Rājā kira divasassa nikkhattuṃ sāṭake parivattento ‘‘therassa cīvaraṃ nīta’’nti pucchitvā ‘‘āma nīta’’nti sutvāva parivattesi. Theropi na bhaṇḍikaṃ bandhitvā ṭhapesi, sampattasabrahmacārīnaṃ adāsi. Tadā kira jambudīpe bhikkhusaṅghassa yebhuyyena nigrodhasseva santakaṃ cīvaraṃ ahosi.
这件事虽然不足以奇异，却是长老那伟大功德和广大神通在百千劫中圆满庄严后的表现。那位无忧法王族的长老库卢帕迦·尼拘陀长老，白天外出时披摊开袈裟。于是他将三件袈裟放置于右臂上，并用五种合香扎成的香束与五种花束一同整齐地束缚好，整天及傍晚均如此披戴。国王见他白天披袈裟，便问道：“长老的袈裟外出了？”听闻长老说“是的，外出”，遂持袈裟巡行。长老也未束缚行囊，览放在一处，供众多具足戒律的出家人使用。那时，据说道，在珍珠岛上，僧团里大多数人的袈裟如同尼拘陀长老的袈裟一样整齐。
Aho vata maṃ koci nimanteyyāti kiṃ pana cittassa anuppādanaṃ bhāriyaṃ, uppannassa pahānanti. Cittaṃ nāma lahukaparivattaṃ, tasmā anuppādanaṃ bhāriyaṃ , uppannassa pahānampi bhāriyameva . Antaraghareti mahāsakuludāyisutte (ma. ni. 2.237) indakhīlato paṭṭhāya antaragharaṃ nāma idha nimbodakapatanaṭṭhānaṃ adhippetaṃ. Kuto panassa bhikkhā uppajjitthāti. Thero dvīsu nagaresu abhiññāto, gehadvāraṃ āgatassevassa pattaṃ gahetvā nānārasabhojanassa pūretvā denti. So laddhaṭṭhānato nivattati, bhattakiccakaraṇaṭṭhānaṃ panassa nibaddhameva ahosi. Anubyañjanasoti therena kira rūpe nimittaṃ gahetvā mātugāmo na olokitapubbo. Mātugāmassa dhammanti mātugāmassa chappañcavācāhi dhammaṃ desetuṃ vaṭṭati, pañhaṃ puṭṭhena gāthāsahassampi vattuṃ vaṭṭatiyeva. Thero pana kappiyameva na akāsi. Yebhuyyena hi kulūpakatherānametaṃ kammaṃ hoti. Bhikkhunupassayanti bhikkhuniupassayaṃ. Taṃ pana gilānapucchakena gantuṃ vaṭṭati, thero pana kappiyameva na akāsi. Esa nayo sabbattha. Cuṇṇenāti kosambacuṇṇādinā. Gattaparikammeti sarīrasambāhanakamme. Vicāritāti payojayitā. Gaddūhanamattanti gāviṃ thane gahetvā ekaṃ khīrabinduṃ dūhanakālamattampi.
啊，谁来邀请我呢？这对于心意无增无减的轻松无负担之人来说，是何等释怀之事！心本是一转即止之轻灵之物，故无增减是其本质，虽有增起亦能放下，其实就是伴侣。所谓内室，正如《大族赠与经》中所说，因知足而安住之处，即是位于尼摩多卡帕塔纳处的内室。那么何处诞生了供养？这位长老在两城中以神通被知晓，回应到家门时备妥膳食，为家事承担职责，顺利返回。所谓依委托，即指由长老用仪轨获得与相续者的印记，而母族并未预先观此仪轨。母族愿以《母族章五篇语》宣说法义，长老虽被提问，道理经典数千句俱备，但长老却未做违犯行为。众多库卢帕迦长老中发生这样的行为。比库会对此持观望态度，至于比库尼则极为看重。对这个丧病者长老定将前往探望，但长老仍不作违犯。此为普遍的行径。所谓用盐，指用科桑巴盐等。所谓体重，指身躯的负荷。所谓思虑，即是前导。所谓挤奶，是指牵牛到场，取一滴奶时的时间长短。
Kena pana kāraṇena thero nirābādho ahosi. Padumuttare kira bhagavati satasahassabhikkhuparivāre cārikaṃ caramāne himavati visarukkhā pupphiṃsu. Bhikkhusatasahassānampi tiṇapupphakarogo uppajjati. Thero tasmiṃ samaye iddhimā tāpaso hoti, so ākāsena gacchanto bhikkhusaṅghaṃ disvā otaritvā rogaṃ pucchitvā himavantato osadhaṃ āharitvā adāsi. Upasiṅghanamatteneva rogo vūpasami. Kassapasammāsambuddhakālepi paṭhamavappadivase vappaṃ ṭhapetvā bhikkhusaṅghassa paribhogaṃ aggisālañceva vaccakuṭiñca kāretvā bhikkhusaṅghassa bhesajjavattaṃ nibandhi, iminā kammena nirābādho ahosi. Ukkaṭṭhanesajjiko panesa ukkaṭṭhāraññako ca tasmā ‘‘nābhijānāmi apassenakaṃ apassayitā’’tiādimāha.
但为何这长老能免于疾病呢？据说，当时在莲花尊者跟前，带领着百千比库游行于喜马拉雅山林中，欣欣然采集花草。有千万比库皆患有草花过敏症。但当时这长老是有神通坚忍苦行者，乘云而行，见到僧团后立刻赶来，取喜马拉雅山中的草药供给，药施之后病渐平息。卡萨巴尊者时代，第一天施碾压石，修建供众坐卧的房屋，犹如柴堆和瓦器，给僧团提供医疗用处的设施。借此行为免去疾病。因长老是擅长採木制作坐具和床榻者，故说：“我不认识其他木柴，也不砍伐它们。”
Saraṇoti sakileso. Aññā udapādīti anupasampannassa aññaṃ byākātuṃ na vaṭṭati. Thero kasmā byākāsi? Na thero ahaṃ arahāti āha, aññā udapādīti panāha. Apica thero arahāti pākaṭo, tasmā evamāha.
「避难」此词含沙汰之义。所谓「他生起」指未实现，不能解释其他之意。长老为何如此解释？非因自称为阿拉汉而言“他生起”否定前者。虽长老公开承认自己阿拉汉，故如此解释。
§212
212.Pabbajjanti thero sayaṃ neva pabbājesi, na upasampādesi aññehi pana bhikkhūhi evaṃ kārāpesi. Avāpuraṇaṃ ādāyāti kuñcikaṃ gahetvā.
212.长老自行出家，并未受他人上座戒，仅依自己于他比库的行为而行。带著空心棒而取受衣服。
Nisinnakovaparinibbāyīti ahaṃ dharamānopi na aññassa bhikkhussa bhāro ahosiṃ, parinibbutassāpi me sarīraṃ bhikkhusaṅghassa palibodho mā ahosīti tejodhātuṃ samāpajjitvā parinibbāyi. Sarīrato jālā uṭṭhahi, chavimaṃsalohitaṃ sappi viya jhāyamānaṃ parikkhayaṃ gataṃ, sumanamakulasadisā dhātuyova avasesiṃsu. Sesaṃ sabbattha pākaṭameva. Idaṃ pana suttaṃ dutiyasaṅgahe saṅgītanti.
「坐卧无扰」者，意谓我执持戒虽时有变化，却不成为众比库之负担。即使身灭、涅盘，我的身躯不会成比库僧团之累，故而成就光明法身而涅槃。身体如同暴风骤起时吹动的蛛网，皮肤如随风飞舞的血块，痛苦消逝，和善的法体犹如含蓄光辉处的残余。种种迹象皆明显显现。这段经文出自第二集，名为「音乐」。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Bākulasuttavaṇṇanā niṭṭhitā. · 巴咖喇经注释完毕。
5. Dantabhūmisuttavaṇṇanā5. 调御地经注释
§213
213.Evaṃme sutanti dantabhūmisuttaṃ. Tattha araññakuṭikāyanti tasseva veḷuvanassa ekasmiṃ vivittaṭṭhāne padhānakammikānaṃ bhikkhūnaṃ atthāya katasenāsane. Rājakumāroti bimbisārassa putto orasako.
213.此处传述了驯服地经。经文中称，林中小屋者，指在同一竹林中一处偏僻之地，为修学者专门居住的宿舍。王子者，谓宾比萨拉之子，名曰欧拉萨卡。
Phuseyyāti labheyya. Ekaggatanti evaṃ paṭipanno samāpattiṃ nāma labhati, jhānaṃ nāma labhatīti idaṃ mayā sutanti vadati. Kilamathoti kāyakilamatho. Vihesāti sveva kilamatho vutto. Yathāsake tiṭṭheyyāsīti attano ajānanakoṭṭhāseyeva tiṭṭheyyāsīti.
触谓获得。专注者者，如此修习而得之名为入定，入定即禅那。此乃我所闻。身体之烦扰谓身体之困苦。排遣者，即自行排遣之义。『宜如尘土』意即应如尘埃般安住于自身无知的牢笼中。
§214
214.Desesīti cittekaggataṃ nāma evaṃ labhati, samāpattiṃ evaṃ nibbattetīti appanāupacāraṃ pāpetvā ekakasiṇaparikammaṃ kathesi. Pavedetvāti pakāsetvā.
214.指示谓心专注名为入定，止息所得入定之境，除去近行及安乐，专心修炼遍所据之境。『告示』意即告知、阐明。
Nekkhammena ñātabbanti kāmato nissaṭaguṇena ñātabbaṃ. Kāmato nissaṭaguṇe ṭhitena puggalena ekaggaṃ nāma jānitabbanti adhippāyenetaṃ vuttaṃ . Sesāni tasseva vevacanāni. Kāmeparibhuñjantoti duvidhepi kāme bhuñjamāno.
出家者应知远离欲乐的无所有性。于远离欲乐之人中，知其专注为贯通，称为禅定。此已被如上之说所表。其余语句亦是对此说的补充说明。服食欲乐者指两种状态：正当享受欲乐者与堕落沉迷欲乐者。
§215
215.Hatthidammā vā assadammā vā godammā vāti ettha adantahatthidammādayo viya cittekaggarahitā puggalā daṭṭhabbā. Dantahatthiādayo viya cittekaggasampannā. Yathā adantahatthidammādayo kūṭākāraṃ akatvā dhuraṃ achaḍḍetvā dantagamanaṃ vā gantuṃ, dantehi vā pattabbaṃ bhūmiṃ pāpuṇituṃ na sakkonti, evameva cittekaggarahitā sampannacittekaggehi nibbattitaguṇaṃ vā nibbattetuṃ pattabhūmiṃ vā pāpuṇituṃ na sakkonti.
215.象的踝骨或马的踝骨者，此谓未被驯服的象踝骨等，类比无专注之人。当未驯服之象踝骨不作棱角状而戳破脚跟，且不能行至象牙之处，亦不能抵达可觅得象牙之地，故无专注之人亦不能达入正专注境界或得专注之地。
§216
216.Hatthavilaṅghakenāti hatthena hatthaṃ gahetvā.
216.手把手者，指以手执持他手之意。
Daṭṭheyyanti passitabbayuttakaṃ. Āvutoti āvarito. Nivutoti nivārito. Ophuṭoti onaddho.
『应被看见』者，即值得被观察之意。『被遮蔽』者，即被障碍也。『被覆盖』者，即被阻隔也。『被包裹』者，即被缠绕也。
§217
217.Nāgavanikanti hatthipadopame (ma. ni. 1.288 ādayo) nāgavanacarako puriso ‘‘nāgavaniko’’ti vutto, idha hatthisikkhāya kusalo hatthiṃ gahetuṃ samattho. Atipassitvāti disvā. Etthagedhāti etasmiṃ pavattagedhā. Sarasaṅkappānanti dhāvanasaṅkappānaṃ. Manussakantesu sīlesu samādapanāyāti ettha yadā nāgo itthipurisehi kumārakumārikāhi soṇḍādīsu gahetvā upakeḷayamāno vikāraṃ na karoti sukhāyati, tadānena manussakantāni sīlāni samādinnāni nāma honti.
『象林人』者，如象足喻经（《中部》第一册第二八八经等）中所说，于象林中行走之人称为『象林人』，此处指精通驯象之术、能够捕获大象者。『见到之后』者，即看见也。『对此之贪』者，即在此处生起之贪著也。『奔驰之思惟』者，即驰散之寻思也。『令安住于令人喜爱的戒』者，此处是说：当大象被男女老少抓住象鼻等处与之嬉戏时，若大象不起异常、安然自得，则可称其已受持令人喜爱之戒。
Pemanīyāti tāta rājā te pasanno maṅgalahatthiṭṭhāneva ṭhapessati, rājārahāni bhojanādīni labhissasīti evarūpī nāgehi piyāpitabbā kathā. Sussūsatīti taṃ pemanīyakathaṃ sotukāmo hoti. Tiṇaghāsodakanti tiṇaghāsañceva udakañca, tiṇaghāsanti ghāsitabbaṃ tiṇaṃ, khāditabbanti attho.
『Pemanīyāti』谓对象夫而言：“父亲，国王对他们喜悦，将吉祥之象安置于其所，象夫可得御馭。”此谓象夫宜受爱护之言。『Sussūsatīti』谓“彼对象夫之爱语使其欢喜欣盼”。『Tiṇaghāsodakanti』即草、干草与水，草义为可食之草。『Khāditabbanti』为应当食用之义。
Paṇavoti ḍiṇḍimo. Sabbavaṅkadosanihitaninnītakasāvoti nihitasabbavaṅkadoso ceva apanītakasāvo ca. Aṅganteva saṅkhaṃ gacchatīti aṅgasamo hoti.
『小鼓』者，即腰鼓也。『去除一切弯曲之过患、除去涩味者』者，即一切弯曲之过患已被去除，且涩味亦已被除去也。『被计算为肢体之一』者，即与肢体相同也。
§219
219.Gehasitasīlānanti pañcakāmaguṇanissitasīlānaṃ. Ñāyassāti aṭṭhaṅgikamaggassa.
『依于居家之戒』者，即依于五种欲乐之戒也。『正道』者，即八支圣道也。
§222
222.Adantamaraṇaṃ mahallako rañño nāgo kālaṅkatoti rañño mahallako nāgo adantamaraṇaṃ mato kālaṃ kato hoti, adantamaraṇaṃ kālaṃkiriyaṃ nāma kariyatīti ayamettha attho. Esa nayo sabbattha. Sesaṃ uttānamevāti.
『死于未调伏』，谓国王年迈之大象已死去、已命终，所谓『死于未调伏』即是指其命终，此为此处之义。此例通于一切处。其余则显而易见。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Dantabhūmisuttavaṇṇanā niṭṭhitā. · 调御地经注释完毕。
6. Bhūmijasuttavaṇṇanā6. 普弥迦经注释
§223
223.Evaṃme sutanti bhūmijasuttaṃ. Tattha bhūmijoti ayaṃ thero jayasenarājakumārassa mātulo. Āsañca anāsañcāti kālena āsaṃ kālena anāsaṃ. Sakenathālipākenāti pakatipavattāya bhikkhāya attano niṭṭhitabhattatopi bhattena parivisi. Sesaṃ sabbattha uttānamevāti.
223. 如是人闻，此为地经。其地谓者，为长老耶舍舍那王子之舅父。所谓有时有颠倒，有时无颠倒，谓随时或有颠倒，或无颠倒。所谓萨咖奈他利巴迦者，为庄严行持的比库，虽已具足自恣之饮食，仍以所食为周护。余皆皆处皆唯有上扬。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Bhūmijasuttavaṇṇanā niṭṭhitā. · 《地生经》注释完毕。
7. Anuruddhasuttavaṇṇanā七、《阿努儒达经》注释
§230
230.Evaṃme sutanti anuruddhasuttaṃ. Tattha evamāhaṃsūti tassa upāsakassa aphāsukakālo ahosi, tadā upasaṅkamitvā evamāhaṃsu. Apaṇṇakanti avirādhitaṃ. Ekatthāti appamāṇāti vā mahaggatāti vā jhānameva cittekaggatāyeva evaṃ vuccatīti imaṃ sandhāya evamāha.
230. 如是人闻，此为阿努鲁达经。所谓“如是我说”，即彼居士不在闲暇之时；当其来近时说“如是我说”。所谓“不退转”，谓无障碍。所谓“统一一心”，谓无差异或处于禅定时即谓如此；是故围绕此义而说。
§231
231.Yāvatāekaṃ rukkhamūlaṃ mahaggatanti pharitvā adhimuccitvā viharatīti ekarukkhamūlapamāṇaṭṭhānaṃ kasiṇanimittena ottharitvā tasmiṃ kasiṇanimitte mahaggatajjhānaṃ pharitvā adhimuccitvā viharati. Mahaggatanti panassa ābhogo natthi, kevalaṃ mahaggatajjhānapavattivasena panetaṃ vuttaṃ. Esa nayo sabbattha. Iminā kho etaṃ gahapati pariyāyenāti iminā kāraṇena. Ettha hi appamāṇāti vuttānaṃ brahmavihārānaṃ nimittaṃ na vaḍḍhati, ugghāṭanaṃ na jāyati, tāni jhānāni abhiññānaṃ vā nirodhassa vā pādakāni na honti, vipassanāpādakāni pana vaṭṭapādakāni bhavokkamanāni ca honti. ‘‘Mahaggatā’’ti vuttānaṃ pana kasiṇajjhānānaṃ nimittaṃ vaḍḍhati, ugghāṭanaṃ jāyati, samatikkamā honti, abhiññāpādakāni nirodhapādakāni vaṭṭapādakāni bhavokkamanāni ca honti. Evamime dhammā nānatthā, appamāṇā mahaggatāti evaṃ nānābyañjanā ca.
231. 凡以一株树根大小为界，凭借此为业处相而起横扫，破断后安住者，即于一树根大小之处，以业处相所生之大统一禅定起横扫、破断后而住。所谓“大统一”，实无实体，唯作禅定统一相转变而已，此理普遍适用。此由居士用以说明缘由。盖所谓无差异者，论及诸梵行相，无增长亦无启发，是故诸禅无论三明或灭境之境界，未有其足母者；反而有破坏之因与俱足、灭境之足因及轮回因。所谓“大统一”者，则业处禅定之相有所增长与启发，现已超越，并有三明之足因、灭境足因及轮回因。由此可知，诸法意义多样，不可一概而论，其无差异即谓如此众多涵义。
§232
232. Idāni mahaggatasamāpattito nīharitvā bhavūpapattikāraṇaṃ dassento catasso kho imātiādimāha. Parittābhāti pharitvā jānantassa ayamābhogo atthi, parittābhesu pana devesu nibbattikāraṇaṃ jhānaṃ bhāvento evaṃ vutto. Esa nayo sabbattha. Parittābhā siyā saṃkiliṭṭhābhā honti siyā parisuddhābhā, appamāṇābhā siyā saṃkiliṭṭhābhā honti siyā parisuddhābhā. Kathaṃ? Suppamatte vā sarāvamatte vā kasiṇaparikammaṃ katvā samāpattiṃ nibbattetvā pañcahākārehi āciṇṇavasibhāvo paccanīkadhammānaṃ suṭṭhu aparisodhitattā dubbalameva samāpattiṃ vaḷañjitvā appaguṇajjhāne ṭhito kālaṃ katvā parittābhesu nibbattati, vaṇṇo panassa paritto ceva hoti saṃkiliṭṭho ca. Pañcahi panākārehi āciṇṇavasibhāvo paccanīkadhammānaṃ suṭṭhu parisodhitattā suvisuddhaṃ samāpattiṃ vaḷañjitvā paguṇajjhāne ṭhito kālaṃ katvā parittābhesu nibbattati, vaṇṇo panassa paritto ceva hoti parisuddho ca. Evaṃ parittābhā siyā saṃkiliṭṭhābhā honti siyā parisuddhābhā. Kasiṇe pana vipulaparikammaṃ katvā samāpattiṃ nibbattetvā pañcahākārehi āciṇṇavasibhāvoti sabbaṃ purimasadisameva veditabbaṃ. Evaṃ appamāṇābhā siyā saṃkiliṭṭhābhā honti siyā parisuddhābhāti.
232. 今复论及大统一禅入定已被除去，揭示生死轮回之因，谓以四者为缘。据此能知彼实有附覆。如附覆者，或污秽覆，或净洁覆；所谓无差异之覆，亦有污秽覆，亦有净洁覆。何以故？譬如初学者或初未得通达业处禅定，遂入定已存五阴未净之相，当由轮回事体未尽完善，则其起定能力低劣，陷于非善禅定，乃至于退转诸障碍现起，而令业处禅定无生长之力。若入定已成大统一禅，业处相增长、启发及超越，则诸障碍断，无复轮回境界发生。依此理，诸法有多种义取，无差异者有覆及净涵义。
Vaṇṇanānattanti sarīravaṇṇassa nānattaṃ. No ca ābhānānattanti āloke nānattaṃ na paññāyati. Accinānattanti dīgharassaaṇuthūlavasena acciyā nānattaṃ.
所谓色非一统者，谓身体色彩多样。非谓光彩多样则是也，盖光明色彩不为所知。所谓火之色异者，谓火焰延长宽广，其色即由火力大小异而生。
Yattha yatthāti uyyānavimānakapparukkhanadītīrapokkharaṇītīresu yattha yattha. Abhinivisantīti vasanti. Abhiramantīti ramanti na ukkaṇṭhanti. Kājenāti yāgubhattatelaphāṇitamacchamaṃsakājesu yena kenaci kājena. ‘‘Kācenāti’’pi pāṭho, ayameva attho. Piṭakenāti pacchiyā. Tattha tatthevāti sappimadhuphāṇitādīnaṃ sulabhaṭṭhānato loṇapūtimacchādīnaṃ ussannaṭṭhānaṃ nītā ‘‘pubbe amhākaṃ vasanaṭṭhānaṃ phāsukaṃ, tattha sukhaṃ vasimhā, idha loṇaṃ vā no bādhati pūtimacchagandho vā sīsarogaṃ uppādetī’’ti evaṃ cittaṃ anuppādetvā tattha tattheva ramanti.
所谓“所在”者，如园林、亭榭、坚硬之溪岸及池塘之滨，随所居处而云“随处”。所谓“居”者者，谓居止。所谓“乐”者，谓安乐而非苦恼。所谓“身”者，谓火锅、牛油、脂肪以及肉类，其由或有火力之故。此亦有别文之“由身”含义。谓“树林”者，谓背后。故文本中云：过去曾为吾等栖息之处，安心居住，如今废弃此地，无盐之苦及污秽之鱼腥臭，不致引起疥癣头疾。由是心领神会，安然栖居于此所在之地也。
§234
234.Ābhāti ābhāsampannā. Tadaṅgenāti tassā bhavūpapattiyā aṅgena, bhavūpapattikāraṇenāti attho. Idāni taṃ kāraṇaṃ pucchanto ko nu kho, bhantetiādimāha.
234.「光明」者，有光明之相。在此乃指其生起之所依，是即以身为其生起之因。如今询问此因者，有人说：『这是谁呢，尊者？』
Kāyaduṭṭhullanti kāyālasiyabhāvo. Jhāyatoti jalato.
「身恶心乱」者，即身之怨厉、贪欲之状也。修禅定者，谓以入水之比喻。
§235
235.Dīgharattaṃ kho meti thero kira pāramiyo pūrento isipabbajjaṃ pabbajitvā samāpattiṃ nibbattetvā nirantaraṃ tīṇi attabhāvasatāni brahmaloke paṭilabhi, taṃ sandhāyetaṃ āha. Vuttampi cetaṃ –
235.据说，此长老确实修满了波罗蜜多，出家修行后证得圆满涅槃，遂连续获得三种自体状态，乃获生梵天界。以此缘故，曾说法并言：
‘‘Avokiṇṇaṃ tīṇi sataṃ, yaṃ pabbajiṃ isipabbajjaṃ;
『未淬炼成的三百岁，谓出家乃真出家；
Asaṅkhataṃ gavesanto, pubbe sañcaritaṃ mama’’nti.
寻求非造作法之境，曾经我前世行持。』
Sesaṃ sabbattha uttānamevāti.
其余一切处境，皆为上乘之境也。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Anuruddhasuttavaṇṇanā niṭṭhitā. · 《阿努儒达经》注释完毕。
8. Upakkilesasuttavaṇṇanā八、《随烦恼经》注释
§236
236.Evaṃme sutanti upakkilesasuttaṃ. Tattha etadavocāti neva bhedādhippāyena na piyakamyatāya, atha khvāssa etadahosi – ‘‘ime bhikkhū mama vacanaṃ gahetvā na oramissanti, buddhā ca nāma hitānukampakā, addhā nesaṃ bhagavā ekaṃ kāraṇaṃ kathessati, taṃ sutvā ete oramissanti, tato tesaṃ phāsuvihāro bhavissatī’’ti. Tasmā etaṃ ‘‘idha, bhante’’tiādivacanamavoca. Mā bhaṇḍanantiādīsu ‘‘akatthā’’ti pāṭhasesaṃ gahetvā ‘‘mā bhaṇḍanaṃ akatthā’’ti evaṃ attho daṭṭhabbo. Aññataroti so kira bhikkhu bhagavato atthakāmo, ayaṃ kirassa adhippāyo – ‘‘ime bhikkhū kodhābhibhūtā satthu vacanaṃ na gaṇhanti, mā bhagavā ete ovadanto kilamī’’ti, tasmā evamāha.
236. 如是我闻，有人称此为烦恼经。在经中说道，不是因为分裂争执或对境不欢喜，文意是说：‘这些比库受持我的教法不遗忘，世尊确实慈悲众生，会特地对他们说一件事，听后他们便会不再逆逆不和，彼时就会修习安稳的生活。’因此他说出“这里，尊者们”等开头的教诲。在对“勿争论”等词句的讲解中，应当以完整句义通顺理解为宜。有比库因不喜欢世尊教义而反对，便生此观念：“这些比库因忿恨不接受师言，愿世尊不要为他们说教。”于是如此说道。
Piṇḍāya pāvisīti na kevalaṃ pāvisi, yenapi janena na diṭṭho, so maṃ passatūtipi adhiṭṭhāsi. Kimatthaṃ adhiṭṭhāsīti? Tesaṃ bhikkhūnaṃ damanatthaṃ. Bhagavā hi tadā piṇḍapātappaṭikkanto ‘‘puthusaddo samajano’’tiādigāthā bhāsitvā kosambito bālakaloṇakāragāmaṃ gato. Tato pācīnavaṃsadāyaṃ, tato pālileyyakavanasaṇḍaṃ gantvā pālileyyahatthināgena upaṭṭhahiyamāno temāsaṃ vasi. Nagaravāsinopi – ‘‘satthā vihāraṃ gato, gacchāma dhammassavanāyā’’ti gandhapupphahatthā vihāraṃ gantvā ‘‘kahaṃ, bhante, satthā’’ti pucchiṃsu. ‘‘Kahaṃ tumhe satthāraṃ dakkhatha, satthā ‘ime bhikkhū samagge karissāmī’ti āgato, samagge kātuṃ asakkonto nikkhamitvā gato’’ti. ‘‘Mayaṃ satampi sahassampi datvā satthāraṃ ānetuṃ na sakkoma, so no ayācito sayameva āgato, mayaṃ ime bhikkhū nissāya satthu sammukhā dhammakathaṃ sotuṃ na labhimhā. Ime satthāraṃ uddissa pabbajitā, tasmimpi sāmaggiṃ karonte samaggā na jātā, kassāññassa vacanaṃ karissanti. Alaṃ na imesaṃ bhikkhā dātabbā’’ti sakalanagare daṇḍaṃ ṭhapayiṃsu. Te punadivase sakalanagaraṃ piṇḍāya caritvā kaṭacchumattampi bhikkhaṃ alabhitvā vihāraṃ āgamaṃsu. Upāsakāpi te puna āhaṃsu – ‘‘yāva satthāraṃ na khamāpetha, tāva vo tameva daṇḍakamma’’nti. Te ‘‘satthāraṃ khamāpessāmā’’ti bhagavati sāvatthiyaṃ anuppatte tattha agamaṃsu. Satthā tesaṃ aṭṭhārasa bhedakaravatthūni desesīti ayamettha pāḷimuttakakathā.
有人去乞食时，不仅单纯是去乞食，乃是立志让人没有见到，亲自见我者也要欢喜他的行为。此举的目的便是约束这些比库。那时世尊乞食回场后，吟诵“新声现起”等偈语，前往迦尸国巴罗迦村，再进入北迦叶林，在北迦叶林象王陪伴下教诲，并在那里度夏。当地居民闻知“世尊已到寺院，我们去听法”，遂持花前往寺院，问：“尊者！师在哪里？”答曰：“你们看见了师吗？他曾说‘让这群比库们和合’，未能和合而出去了。我们即便给予千人，也无力请来师。他未受请，自行而来。对此，我们不依托师便无法听法。那些比库出家是为得师而出家，若他们不能和合，谁还会听他的教诲？所以不能再供养他们。”于是众人便在整个城中下令禁止乞食。当日后，这些比库乞食全城，甚至得不到一粒饭，才回到寺院。居士们劝告：“师未原谅你们以前的过失前，除非你们受罚。”他们答：“会请师开恩。”之后他们到沙瓦提，前去世尊那里接受十八种分裂事由的教诲，此即此巴利文的注释。
§237
237. Idāni puthusaddotiādigāthāsu puthu mahāsaddo assāti puthusaddo. Samajanoti samāno ekasadiso jano, sabbovāyaṃ bhaṇḍanakārakajano samantato saddaniccharaṇena puthusaddo ceva sadiso cāti vuttaṃ hoti. Na bālo koci maññathāti tatra koci ekopi ahaṃ bāloti na maññati, sabbepi paṇḍitamāninoyeva. Nāññaṃ bhiyyo amaññarunti koci ekopi ahaṃ bāloti na ca maññi, bhiyyo ca saṅghasmiṃ bhijjamāne aññampi ekaṃ ‘‘mayhaṃ kāraṇā saṅgho bhijjatī’’ti idaṃ kāraṇaṃ na maññīti attho.
237. 现在关于“新声现起”等偈语，所谓“新声”是新而大声。所谓“共同声起”，是众人同时说话。此众人为散布争论之人，因四处走动声声争论而称“新声”和“共同声”。无愚人自认愚人，所有人都自以为聪明无比。有人不承认别人的愚昧，没有任何一个人甘心自称愚人。争论之中，又有一人说：“使我团体破裂者是我”，其他诸人不同意此断，故争端不断。
Parimuṭṭhāti muṭṭhassatino. Vācāgocarabhāṇinoti rākārassa rassādeso kato; vācāgocarāva , na satipaṭṭhānagocarā, bhāṇino ca, kathaṃ bhāṇino? Yāvicchanti mukhāyāmaṃ, yāva mukhaṃ pasāretuṃ icchanti, tāva pasāretvā bhāṇino, ekopi saṅghagāravena mukhasaṅkocanaṃ na karotīti attho. Yena nītāti yena kalahena imaṃ nillajjabhāvaṃ nītā. Na taṃ vidū na taṃ jānanti ‘‘evaṃ sādīnavo aya’’nti.
“解脱”即已解脱者意。所谓“可言说事”是指说话之性状，如因口舌所致的声音；非指正念所应牵涉之境界。若说为言说者，是指那些愿口张开愿意说的众人，且在僧众中无人阻止口不收敛，这就是其义。所谓“被引导”是指被争论和纷扰牵引，致使无耻行为被推动。愚人不懂此理，不知道说“都是这般糟糕之状”。
Ye ca taṃ upanayhantīti taṃ akkocchi mantiādikaṃ ākāraṃ ye upanayhanti. Sanantanoti porāṇo.
那些欲止息这纷争的人，即是劝止发怒等情绪的人。所谓“永远者”即指古老、从前之意。
Pareti paṇḍite ṭhapetvā tato aññe bhaṇḍanakārakā pare nāma. Te ettha saṅghamajjhe kalahaṃ karontā ‘‘mayaṃ yamāmase upayamāma nassāma satataṃ samitaṃ maccusantikaṃ gacchāmā’’ti na jānanti. Ye ca tattha vijānantīti ye ca tattha paṇḍitā ‘‘mayaṃ maccuno samīpaṃ gacchāmā’’ti vijānanti. Tato sammanti medhagāti evañhi te jānantā yonisomanasikāraṃ uppādetvā medhagānaṃ kalahānaṃ vūpasamāya paṭipajjanti.
智者离开后，其他引起纷争之人便成了“彼此”即党派。这些人则在僧团中闹争说：“我们要在夜晚施以对策，常除灭那合和之敌!”然而他们并不知晓实情。那些真的明白状况的人知道“我们接近死亡之地了”。于是便静默下来，称为智者，专注于正思维、正观察，以此善根熄灭诸辩论之火，稳定和平。
Aṭṭhicchinnāti ayaṃ gāthā jātake (jā. 1.9.16) āgatā, brahmadattañca dīghāvukumārañca sandhāya vuttā. Ayañhettha attho – tesampi tathā pavattaverānaṃ hoti saṅgati, kasmā tumhākaṃ na hoti, yesaṃ vo neva mātāpitūnaṃ aṭṭhīni chinnāni, na pāṇā haṭā na gavāssadhanāni haṭānīti.
此偈出自本生经（生经 1.9.16），是关于梵达多与长颈少年会合时所说。其义在此——对于那些曾亲历此教法中变化的人而言，为什么你们不会遭遇同样的状况？因为你们的父母虽失去骨肉，但未失去生命的临时保护与依托。
Sacelabhethātiādigāthā paṇḍitasahāyassa ca bālasahāyassa ca vaṇṇāvaṇṇadīpanatthaṃ vuttā. Abhibhuyya sabbāni parissayānīti pākaṭaparissaye ca paṭicchannaparissaye ca abhibhavitvā tena saddhiṃ attamano satimā careyyāti.
关于失身恐惧的偈句，乃是说给智慧辅导者和愚鲁辅导者听，为使其明白讲述之义。所谓克服一切恐惧，既克服明显恐惧又克服潜在恐惧，依此自觉正念而行。
Rājāva raṭṭhaṃ vijitanti yathā attano vijitaraṭṭhaṃ mahājanakarājā ca arindamamahārājā ca pahāya ekakā vicariṃsu, evaṃ vicareyyāti attho. Mātaṅgaraññeva nāgoti mātaṅgo araññe nāgova. Mātaṅgoti hatthi vuccati. Nāgoti mahantādhivacanametaṃ. Yathā hi mātuposako mātaṅganāgo araññe eko cari, na ca pāpāni akāsi, yathā ca pālileyyako, evaṃ eko care, na ca pāpāni kayirāti vuttaṃ hoti.
君王征服诸邦，如同他征服自身之领土；广大民众之王与诸霸主放弃分别，独自行走，理当如是行动。母象称为母象，野象称为野象。母象即是象，龙是指大象。正如母养护者象与独行之野象在林中独步，不作恶行，犹如像牧童般单独行动，不作恶业，此乃所说。
§238
238.Bālakaloṇakāragāmoti upāligahapatissa bhogagāmo. Tenupasaṅkamīti kasmā upasaṅkami? Gaṇe kirassa ādīnavaṃ disvā ekavihāriṃ bhikkhuṃ passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya upasaṅkami. Dhammiyā kathāyāti ekībhāve ānisaṃsappaṭisaṃyuttāya. Yena pācīnavaṃsadāyo, tattha kasmā upasaṅkami? Kalahakārake kirassa diṭṭhādīnavattā samaggavāsino bhikkhū passitukāmatā udapādi, tasmā sītādīhi pīḷito uṇhādīni patthayamāno viya tattha upasaṅkami. Āyasmā ca anuruddhotiādi vuttanayameva.
“巴拉宿恶作乡”是指比库访居的具足贫穷之村落，位于主家乌帕利处。至此为何？因见同行中有人偏见，于是生起想见独居的比库之心，故而前来。正如被寒冷所苦者寻求温暖一般。此即依正法之言说。为何前来？因见起恶之人存在，使守和合僧众的比库产生旁观之念，故而如被寒冷所苦寻求温暖般前往。当时阿长老阿努儒达等亦有人说法。
§241
241.Atthi pana voti pacchimapucchāya lokuttaradhammaṃ puccheyya. So pana therānaṃ natthi, tasmā taṃ pucchituṃ na yuttanti parikammobhāsaṃ pucchati. Obhāsañceva sañjānāmāti parikammobhāsaṃ sañjānāma. Dassanañca rūpānanti dibbacakkhunā rūpadassanañca sañjānāma. Tañca nimittaṃ nappaṭivijjhāmāti tañca kāraṇaṃ na jānāma, yena no obhāso ca rūpadassanañca antaradhāyati.
然而，前提是应在事后追问超世间法时，太长老们不在场，故不适宜询问此事，问的是俗顯之事。俗顯者名为“变化显现”，又称“变化明相”。用天眼能见色之见称为“显色”，但其缘由却不可察知，因缘不明，故光明也与色见一起隐没不现。
Taṃ kho pana vo anuruddhā nimittaṃ paṭivijjhitabbanti taṃ vo kāraṇaṃ jānitabbaṃ. Ahampi sudanti anuruddhā tumhe kiṃ na āḷulessanti, ahampi imehi ekādasahi upakkilesehi āḷulitapubboti dassetuṃ imaṃ desanaṃ ārabhi. Vicikicchā kho metiādīsu mahāsattassa ālokaṃ vaḍḍhetvā dibbacakkhunā nānāvidhāni rūpāni disvā ‘‘idaṃ kho ki’’nti vicikicchā udapādi. Samādhi cavīti parikammasamādhi cavi. Obhāsoti parikammobhāsopi antaradhāyi, dibbacakkhunāpi rūpaṃ na passi. Amanasikāroti rūpāni passato vicikicchā uppajjati, idāni kiñci na manasikarissāmīti amanasikāro udapādi.
但你们阿努儒达等应当辨识此缘由，懂得缘由。吾亦如是，汝等怎不觉察？吾以十一种染污闻者已被污染之前，展开此说。怀疑即于是处大光增盛，见诸异色而生疑惧。“定灭”乃谓行动定灭；“变化明相”乃指变化之光也消失，连天眼亦不见色。因不正念，见色时即生疑惧，现正念时则不存疑惧。
Thinamiddhanti kiñci amanasikarontassa thinamiddhaṃ udapādi.
昏沉睡眠是，因何对于稍有不注意者，昏沉睡眠便生起。
Chambhitattanti himavantābhimukhaṃ ālokaṃ vaḍḍhetvā dānavarakkhasaajagarādayo addasa, athassa chambhitattaṃ udapādi.
恐惧者，见喜马山所向之光增盛，乃见赐与、天魔、夜叉、恶鬼等，于其前现，因而恐惧生起。
Uppilanti ‘‘mayā diṭṭhabhayaṃ pakatiyā olokiyamānaṃ natthi. Adiṭṭhe kiṃ nāma bhaya’’nti cintayato uppilāvitattaṃ udapādi. Sakidevāti ekapayogeneva pañca nidhikumbhiyopi passeyya.
起疑者，自言所见之怖无端，念：“未见何为怖？”思虑时，怀疑生起。犹如有时仅见五只珍宝坛一般。
Duṭṭhullanti mayā vīriyaṃ gāḷhaṃ paggahitaṃ, tena me uppilaṃ uppannanti vīriyaṃ sithilamakāsi, tato kāyadaratho kāyaduṭṭhullaṃ kāyālasiyaṃ udapādi.
怠慢者，谓我精进紧守，故激情生起；实则精进松弛，因而身体贪著、身体怠慢、身体疲倦生起。
Accāraddhavīriyanti mama vīriyaṃ sithilaṃ karoto duṭṭhullaṃ uppannanti puna vīriyaṃ paggaṇhato accāraddhavīriyaṃ udapādi. Patameyyāti mareyya.
无精进者，我精进松弛而生怠慢；复又精进守护，故生无精进。谓之最初者，应当死者。
Atilīnavīriyanti mama vīriyaṃ paggaṇhato evaṃ jātanti puna vīriyaṃ sithilaṃ karoto atilīnavīriyaṃ udapādi.
过于激烈者，我精进守护时，生此；复又松弛时，亦生过于激烈者。
Abhijappāti devalokābhimukhaṃ ālokaṃ vaḍḍhetvā devasaṅghaṃ passato taṇhā udapādi.
贪欲增长，天界之光向天众显现时，贪欲由此生起。
Nānattasaññāti mayhaṃ ekajātikaṃ rūpaṃ manasikarontassa abhijappā uppannā, nānāvidharūpaṃ manasi karissāmīti kālena devalokābhimukhaṃ kālena manussalokābhimukhaṃ vaḍḍhetvā nānāvidhāni rūpāni manasikaroto nānattasaññā udapādi.
差别觉知者，于我而言，是对同一属性色相的观想所生的分别觉知；随着时间推移，色相一面向天界，一面向人间，增长不同属性的色相；对不同色相的观想由此产生差别觉知。
Atinijjhāyitattanti mayhaṃ nānāvidhāni rūpāni manasikarontassa nānattasaññā udapādi, iṭṭhaṃ vā aniṭṭhaṃ vā ekajātikameva manasi karissāmīti tathā manasikaroto atinijjhāyitattaṃ rūpānaṃ udapādi.
我对不同色相观想时，生起差别觉知；既想喜欢或不喜欢，也仅在心中观想单一属性色相，如此观想时对色相生起过分的贪欲。
§243
243.Obhāsanimittaṃmanasi karomīti parikammobhāsameva manasi karomi. Na ca rūpāni passāmīti dibbacakkhunā rūpāni na passāmi. Rūpanimittaṃ manasi karomīti dibbacakkhunā visayarūpameva manasi karomi.
243.我观想光明相，意即我只观想光的现象，不观想色相；用天眼观察时，非观想色相，乃是观想现前色相的光明现象。
Parittañceva obhāsanti parittakaṭṭhāne obhāsaṃ. Parittāni ca rūpānīti parittakaṭṭhāne rūpāni. Vipariyāyena dutiyavāro veditabbo. Paritto samādhīti parittako parikammobhāso, obhāsaparittatañhi sandhāya idha parikammasamādhi ‘‘paritto’’ti vutto. Parittaṃ me tasmiṃ samayeti tasmiṃ samaye dibbacakkhupi parittakaṃ hoti. Appamāṇavārepi eseva nayo.
偶尔边缘也会发光。边缘处即色相边缘。应了解此为第二义反说。边缘是对光明现象的边缘观想，光明边缘即对应“边缘”专注，此专注称为“边缘专注”。此时正处于某一时刻，即在该时点天眼有边缘显现。虽极短暂，但亦如是。
§245
245.Avitakkampi vicāramattanti pañcakanaye dutiyajjhānasamādhiṃ. Avitakkampi avicāranti catukkanayepi pañcakanayepi jhānattayasamādhiṃ. Sappītikanti dukatikajjhānasamādhiṃ. Nippītikanti dukajjhānasamādhiṃ. Sātasahagatanti tikacatukkajjhānasamādhiṃ. Upekkhāsahagatanti catukkanaye catutthajjhānasamādhiṃ pañcakanaye pañcamajjhānasamādhiṃ.
245.无念只是思维状态，指第二禅的五种专注。无念即非思维，指第三、四禅的四种与五种专注。先定意苦，指第二禅。止息意苦，指第三禅。与情共处指第三、四禅。与舍共处，指第四禅的四种专注与第五禅的五种专注。
Kadā pana bhagavā imaṃ tividhaṃ samādhiṃ bhāveti? Mahābodhimūle nisinno pacchimayāme. Bhagavato hi paṭhamamaggo paṭhamajjhāniko ahosi, dutiyādayo dutiyatatiyacatutthajjhānikā . Pañcakanaye pañcamajjhānassa maggo natthīti so lokiyo ahosīti lokiyalokuttaramissakaṃ sandhāyetaṃ vuttaṃ. Sesaṃ sabbattha uttānamevāti.
云何世尊修习此三种禅定？是时世尊端坐于大觉树下夜晚西方时分。世尊之初禅为第一禅，次为第二禅、第三禅及第四禅。五支相成第五禅之道无有，故此为世俗境界。此语为内外世俗与出世间世俗之教义，谓禅定之余境总为升进。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya
《中部注疏·惑乱之焰经注》
Upakkilesasuttavaṇṇanā niṭṭhitā. · 《随烦恼经》注释完毕。
9. Bālapaṇḍitasuttavaṇṇanā9. 愚者与智者经注释
§246
246.Evaṃme sutanti bālapaṇḍitasuttaṃ. Tattha bālalakkhaṇānīti bālo ayanti etehi lakkhiyati ñāyatīti bālalakkhaṇāni. Tāneva tassa sañjānanakāraṇānīti bālanimittāni. Bālassa apadānānīti bālāpadānāni. Duccintitacintīti cintayanto abhijjhābyāpādamicchādassanavasena duccintitameva cinteti. Dubbhāsitabhāsīti bhāsamānopi musāvādādibhedaṃ dubbhāsitameva bhāsati. Dukkaṭakammakārīti karontopi pāṇātipātādivasena dukkaṭakammameva karoti. Tatra ceti yattha nisinno, tassaṃ parisati. Tajjaṃ tassāruppanti tajjātikaṃ tadanucchavikaṃ, pañcannaṃ verānaṃ diṭṭhadhammakasamparāyikaādīnavappaṭisaṃyuttanti adhippāyo. Tatrāti tāya kathāya kacchamānāya. Bālantiādīni sāmiatthe upayogavacanaṃ.
246. 如是闻此『愚人与智者经』。其中所称愚人特征者，即谓愚人以此等标示可识：此为愚之标志。又此为愚之动因，谓愚者缘此种因而生贪著。愚之根本卒依此而生，谓愚根因。所谓忧愁难念，乃因内心生起嫉妒、嗔恨、邪见故生忧苦。所谓妄语者，虽言语出，其实为谎言及其分支，故语为假言。谓所作恶业，即谓杀生等恶业障碍。且所谓“彼处”即为行坐之处，意含环境会聚。彼有诸形相、诸类、诸类相续、以及五种瞋恨所缘不善之境等业障障碍所围绕，谓为地点即彼所在所守护之涵义。此为说明“愚人”及其名相为语句使用之根本义。
§248
248.Olambantīti upaṭṭhahanti. Sesapadadvayaṃ tasseva vevacanaṃ, olambanādiākārena hi tāni upaṭṭhahanti, tasmā evaṃ vuttaṃ. Pathaviyā olambantīti pathavitale pattharanti. Sesapadadvayaṃ tasseva vevacanaṃ. Pattharaṇākāroyeva hesa. Tatra, bhikkhave, bālassāti tasmiṃ upaṭṭhānākāre āpāthagate bālassa evaṃ hoti.
248. "Olambanti"谓扶持依靠。复合动词中后缀语素即以此意涵意谓扶助，故此语有此义。譬如地球上之落石动词亦云“扶持”。复合动词尾语一样。故比库！所谓愚者即于扶助之义中为今此情况之愚人。
§249
249.Etadavocāti anusandhikusalo bhikkhu ‘‘nirayassa upamā kātuṃ na sakkā’’ti na bhagavā vadati, ‘‘na sukarā’’ti pana vadati, na sukaraṃ pana sakkā hoti kātuṃ, handāhaṃ dasabalaṃ upamaṃ kārāpemīti cintetvā etaṃ ‘‘sakkā, bhante’’ti vacanaṃ avoca. Haneyyunti vinivijjhitvā gamanavasena yathā ekasmiṃ ṭhāne dve pahārā nipatanti, evaṃ haneyyuṃ. Tenassa dve vaṇamukhasatāni honti. Ito uttaripi eseva nayo.
249. 此语乃善于思惟之比库所说：“比拟地狱之苦不可作”字句中，世尊未作“不可”之说，仅以“难作”相表，不为言‘不可能’，而谓难以为之。此比库思惟“愿作十倍比喻”，复发言曰“可为，尊者”，意谓能为。所谓“毁坏”比喻若一处两击相连时，亦如其毁，故谓如可毁者。此二有毁损之象，此理亦适用此处往下。
§250
250.Pāṇimattanti antomuṭṭhiyaṃ ṭhapanamattaṃ. Saṅkhampi na upetīti gaṇanamattampi na gacchati. Kalabhāgampīti satimaṃ kalaṃ sahassimaṃ kalaṃ satasahassimaṃ vā kalaṃ upagacchatītipi vattabbataṃ na upeti. Upanidhampīti upanikkhepanamattampi na upeti, olokentassa olokitamattampi natthi. Tattaṃayokhilanti tigāvutaṃ attabhāvaṃ sampajjalitāya lohapathaviyā uttānakaṃ nipajjāpetvā tassa dakkhiṇahatthe tālappamāṇaṃ ayasūlaṃ pavesenti, tathā vāmahatthādīsu. Yathā ca uttānakaṃ nipajjāpetvā, evaṃ urenapi dakkhiṇapassenapi vāmapassenapi nipajjāpetvā taṃ kammakāraṇaṃ karontiyeva. Saṃvesetvāti sampajjalitāya lohapathaviyā tigāvutaṃ attabhāvaṃ nipajjāpetvā. Kuṭhārīhīti mahatīhi gehassa ekapakkhachadanamattāhi kuṭhārīhi tacchanti. Lohitaṃ nadī hutvā sandati, lohapathavito jālā uṭṭhahitvā tacchitaṭṭhānaṃ gaṇhanti. Mahādukkhaṃ uppajjati, tacchantā pana suttāhataṃ karitvā dārū viya aṭṭhaṃsampi chaḷaṃsampi karonti. Vāsīhīti mahāsuppapamāṇāhi vāsīhi. Tāhi tacchantā tacato yāva aṭṭhīni saṇikaṃ tacchanti, tacchitaṃ tacchitaṃ paṭipākatikaṃ hoti. Rathe yojetvāti saddhiṃ yugayottapañcaracakkakubbarapācanehi sabbato sampajjalite rathe yojetvā. Mahantanti mahākūṭāgārappamāṇaṃ. Āropentīti sampajjalitehi ayamuggarehi pothentā āropenti. Sakimpiuddhanti supakkuthitāya ukkhaliyā pakkhittataṇḍulā viya uddhaṃ adho tiriyañca gacchati.
250. “Pāṇimatta”谓手掌，意指手掌置于物体上的力度轻重。数目不应计入，谓数目不可计。所谓时间段亦不可累积，虽实为千时、百千时等，亦不以之计。所谓放置亦非指物理置放，乃观者所观之量无实意。故所谓三百里者，以赤热铁入地中成坎，右手置入铁锹大小之铁针，左等手亦然。如此置入右、左手法等，皆为证之修业。所谓持物即以赤热铁入地三百里，铁箍钉入烧红铁索，火红热铁线成串，所钉之处赤热铁网出现。极苦生起，红热火铁者流血受伤，宛若竹针而成八分或六分。所谓“Vāsī”乃以极大铁针。以针扎刺，推拉之施行，施刺至八骨近处皆能成刺。所谓联车者，即遣马连驾封闭战车，五轮驱引一齐，共同燃烧。所谓“大”者以大厢树屋所量；“启放”者指烧红之缰绳索附加于马挽索口；“枪”乃大蓄屋一面用大斧，赤红铁焰拔动，灰土焚烧。
Bhāgaso mitoti bhāge ṭhapetvā ṭhapetvā vibhatto. Pariyantoti parikkhitto. Ayasāti upari ayapaṭṭena chādito.
『Bhāgaso』者，多次放置、安置之意，谓反复安置以致疲困。『Pariyanto』者，四周围绕之义。『Ayasā』指铁，上面覆以铁板者也。
Samantā yojanasataṃ pharitvā tiṭṭhatīti evaṃ pharitvā tiṭṭhati, yathā samantā yojanasate ṭhāne ṭhatvā olokentassa akkhīni yamakagoḷakā viya nikkhamanti.
谓『居于周围百余由旬之处』，即广布于四周百由旬之地。如同立于百由旬四围观看者，其目如同双轮圆圈般散出。
Na sukarā akkhānena pāpuṇitunti nirayo nāma evampi dukkho evampi dukkhoti vassasataṃ vassasahassaṃ kathentenāpi matthakaṃ pāpetvā kathetuṃ na sukarāti attho.
谓非因辛苦眼见而得，故地狱名为地狱，即痛苦之地也。说百年乃至千年，虽论说亦难完全理解其意义。
§251
251.Dantullehakanti dantehi ullehitvā, luñcitvāti vuttaṃ hoti. Rasādoti rasagedhena paribhuttaraso.
『以齿舔舐』者，即以牙齿舔啃、咬取之意。『因味之贪而受用之味』者，即因贪著滋味而享用之食味也。
§252
252.Aññamaññakhādikāti aññamaññakhādanaṃ.
252.『相互啃咬』者，乃互相啃咬之义也。
Dubbaṇṇoti durūpo. Duddasikoti dārakānaṃ bhayāpanatthaṃ katayakkho viya duddaso. Okoṭimakoti lakuṇḍako paviṭṭhagīvo mahodaro. Kāṇoti ekakkhikāṇo vā ubhayakkhikāṇo vā. Kuṇīti ekahatthakuṇī vā ubhayahatthakuṇī vā. Pakkhahatoti pīṭhasappī. Sokāyenāti idamassa dukkhānupabandhadassanatthaṃ āraddhaṃ.
『丑陋』者，形貌恶劣也。『难以直视』者，犹如为恐吓孩童而扮成亚卡般令人难以直视也。『驼背』者，身材矮小、颈项内缩、腹部膨大也。『独眼』者，或一眼失明，或双眼俱盲也。『残臂』者，或一臂残缺，或双臂俱残也。『瘸腿』者，以臀部爬行者也。『以苦身』者，此乃为显示其苦之相续而说也。
Kaliggahenāti parājayena. Adhibandhaṃ nigaccheyyāti yasmā bahuṃ jito sabbasāpateyyampissa nappahoti, tasmā attanāpi bandhaṃ nigaccheyya. Kevalā paripūrā bālabhūmīti bālo tīṇi duccaritāni pūretvā niraye nibbattati, tattha pakkāvasesena manussattaṃ āgato pañcasu nīcakulesu nibbattitvā puna tīṇi duccaritāni pūretvā niraye nibbattatīti ayaṃ sakalā paripuṇṇā bālabhūmi.
所谓堕落时期，即由失败堕入。谓诸多烦恼皆已胜过，无所附着，故当自行断除羁绊。纯粹完成愚痴地，即愚人充满三恶行而堕地狱。其间恶报结束，又以五恶族还入人道，再行三恶而复堕地狱，是谓愚痴地全满。
§253
253.Paṇḍitalakkhaṇānītiādi vuttānusāreneva veditabbaṃ. Sucintitacintītiādīni cettha manosucaritādīnaṃ vasena yojetabbāni.
须依前说智慧特征等内容，方可识得。此处所谓深切思惟等，即指以心正行等为根本应调伏者。
Cakkaratanavaṇṇanā轮宝注释
§256
256.Sīsaṃ nhātassāti sīsena saddhiṃ gandhodakena nhātassa. Uposathikassāti samādinnauposathaṅgassa. Uparipāsādavaragatassāti pāsādavarassa upari gatassa subhojanaṃ bhuñjitvā pāsādavarassa upari mahātale sirīgabbhaṃ pavisitvā sīlāni āvajjantassa. Tadā kira rājā pātova satasahassaṃ vissajjetvā mahādānaṃ datvā punapi soḷasahi gandhodakaghaṭehi sīsaṃ nhāyitvā katapātarāso suddhaṃ uttarāsaṅgaṃ ekaṃsaṃ katvā uparipāsādassa sirīsayane pallaṅkaṃ ābhujitvā nisinno attano dānamayapuññasamudayaṃ āvajjetvā nisīdati, ayaṃ sabbacakkavattīnaṃ dhammatā .
所谓以头同水香洗，即用香水洗头。持斋者指持守清净斋戒之人。居高楼梵宫上，食饱于楼上，入寺大地盘坐，受持戒律者。昔有王王下诏释去百万之灾，广施大恩，再以十六坛香水入浴，清净上衣裁制，坐于楼上靠枕，思维其布施福德而住，此乃一切世主之典范。
Tesaṃ taṃ āvajjantānaṃyeva vuttappakārapuññakammapaccayaṃ utusamuṭṭhānaṃ nīlamaṇisaṅghāṭasadisaṃ pācīnasamuddajalatalaṃ chindamānaṃ viya ākāsaṃ alaṅkurumānaṃ viya dibbaṃ cakkaratanaṃ pātubhavati. Tayidaṃ dibbānubhāvayuttattā dibbanti vuttaṃ. Sahassaṃ assa arānanti sahassāraṃ. Saha nemiyā saha nābhiyā cāti sanemikaṃ sanābhikaṃ. Sabbehi ākārehi paripūranti sabbākāraparipūraṃ.
用于供养者，即依所讲善德功德因缘，如季节兴盛，宝石装饰，东海水面断裂般，天空装饰，如天界宝轮现于眼前。此因神通感现诸天称为“天”的缘起。百千之众谓之“百千人”，具足半月半光称“有半月有半光”。以各种形态充满，具足诸天所有。
Tattha cakkañca taṃ ratijananaṭṭhena ratanañcāti cakkaratanaṃ. Yāya pana taṃ nābhiyā ‘‘sanābhika’’nti vuttaṃ, sā indanīlamaṇimayā hoti. Majjhe panassā rajatamayā panāḷi, yāya suddhasiniddhadantapantiyā hasamānaṃ viya virocati. Majjhe chiddena viya candamaṇḍalena ubhosupi bāhirantesu rajatapaṭṭena kataparikkhepo hoti. Tesu panassā nābhipanāḷi parikkhepapaṭṭesu yuttaṭṭhāne paricchedalekhā suvibhattāva hutvā paññāyanti. Ayaṃ tāvassa nābhiyā sabbākāraparipūratā.
其中宝物因夜月而得名“宝轮”。所谓“半月半光”者，即以火红宝石为底，中白宝石如牙齿列，若含笑状。中间割如银币，两边皆以银披肩为边。彼半月银披肩上，划出线文细巧清晰，贤者由彼能辨识。此即所谓半月，充满一切形态。
Yehi pana taṃ arehi ‘‘sahassāra’’nti vuttaṃ, te sattaratanamayā sūriyarasmiyo viya pabhāsampannā honti. Tesampi ghaṭamaṇikaparicchedalekhādīni suvibhattāneva paññāyanti. Ayamassa arānaṃ sabbākāraparipūratā.
被称为“百千人”的宝珠，犹如七宝天之日光般光明彰显。众宝珠及其划分线文皆极清楚辨识。此即“百千人”所在，具足一切形态。
Yāya pana taṃ nemiyā saha ‘‘sanemika’’nti vuttaṃ, sā bālasūriyarasmikalāpasiriṃ avahasamānā viya surattasuddhasiniddhapavāḷamayā hoti. Sandhīsu panassā sañjhārāgasassirikarattajambonadapaṭṭā vaṭṭaparicchedalekhā ca suvibhattā paññāyanti. Ayamassa nemiyā sabbākāraparipūratā.
然而，用此法示现之圈被称为‘圣圈’，那些无知者轻视如幼童般无明无识，貌似受了太阳光照射而心神迷乱者。傍晚时分，彼时之光如同黄昏残霞、火烛余辉、树脂光亮，环绕呈现出清晰界限的圆圈轮廓。此圈充满了一切性质变化而完善圆满。
Nemimaṇḍalapiṭṭhiyaṃ panassa dasannaṃ dasannaṃ arānamantare dhamanavaṃso viya antosusiro chiddamaṇḍalacitto vātagāhī pavāḷadaṇḍo hoti, yassa vātena paharitassa sukusalasamannāhatassa pañcaṅgikatūriyassa viya saddo vaggu ca rajanīyo ca kamanīyo ca hoti. Tassa kho pana pavāḷadaṇḍassa upari setacchattaṃ, ubhosu passesu samosaritakusumadāmapantiyoti evaṃ samosaritakusumadāmapantisatadvayaparivārena setacchattasatadhārinā pavāḷadaṇḍasatena samupasobhitanemiparikkhepassa dvinnampi nābhipanāḷīnaṃ anto dve sīhamukhāni honti, yehi tālakkhandhappamāṇā puṇṇacandakiraṇakalāpasassirikā taruṇaravisamānarattakambalageṇḍukapariyantā ākāsagaṅgāgatisobhaṃ abhibhavamānā viya dve muttakalāpā olambanti, yehi cakkaratanena saddhiṃ ākāse samparivattamānehi tīṇi cakkāni ekato parivattantāni viya khāyanti. Ayamassa sabbaso sabbākāraparipūratā.
在圣圈之边缘，轮廓如森林间小道般分明，中心部分像断裂的圆盘一样呈现，周围有风响如击打棒杖声。被风击打时发出悦耳之五音，音调优美动听，又令人心生欢喜。于此棒杖之上，有白色的云伞，遮盖着两边有溪流水草环绕之处，亦即水草环绕之地形成两片白云伞。云伞由棒杖数目相等的白色云朵支撑，呈现与棒杖数量相等的光辉，使圣圈边界显得庄严。两端有狮面形状，大小若同塔枝，光彩如满月光芒，环绕着年轻烛光及细小悬挂的花冠，似空中银河流动的光辉。两朵珍珠装饰，如同三轮宝珠旋转其间，轮流转动，宛若盘踞于空中吞噬光辉。此一圣圈完全饱满具足各样体相。
Taṃ panetaṃ evaṃ sabbākāraparipūraṃ pakatiyā sāyamāsabhattaṃ bhuñjitvā attano attano gharadvāre paññattāsanesu nisīditvā pavattakathāsallāpesu manussesu vīthicatukkādīsu kīḷamāne dārakajane nātiuccena nātinīcena vanasaṇḍamatthakāsannena ākāsappadesena upasobhayamānaṃ viya rukkhasākhaggāni, dvādasayojanato paṭṭhāya suyyamānena madhurassarena sattānaṃ sotāni odhāpayamānaṃ yojanato paṭṭhāya nānappabhāsamudayasamujjalena vaṇṇena nayanāni samākaḍḍhantaṃ rañño cakkavattissa puññānubhāvaṃ ugghosayantaṃ viya rājadhāniabhimukhaṃ āgacchati.
彼时这完全饱满具足一切形相之圣圈，在黄昏期间，如同众鸟在巢穴中享用晚餐，众鸟各居其巢门，坐于安定之座，彼此交谈闲谈，彼时群人于大街四方间嬉戏，孩童们虽少且幼，近于林间空地的天空之处，似乎树枝间挂满了花冠，搭成十二连串的装饰，悬挂着并装饰着。同时因和谐的美妙和悦色泽，众生的双眼聚集观望，好比国王城池中的福报显现，渐渐地朝着王城方向而去。
Atha tassa cakkaratanassa saddassavaneneva ‘‘kuto nu kho, kassa nu kho ayaṃ saddo’’ti āvajjitahadayānaṃ puratthimadisaṃ olokayamānānaṃ tesaṃ manussānaṃ aññataro aññataraṃ evamāha – ‘‘passa bho acchariyaṃ, ayaṃ puṇṇacando pubbe eko uggacchati, ajja pana attadutiyo uggato, etañhi rājahaṃsamithunaṃ viya puṇṇacandamithunaṃ pubbāpariyena gaganatalaṃ abhilaṅghatī’’ti. Tamañño āha – ‘‘kiṃ kathesi samma kahaṃ nāma tayā dve puṇṇacandā ekato uggacchantā diṭṭhapubbā, nanu esa tapanīyaraṃsidhāro piñcharakiraṇo divākaro uggato’’ti. Tamañño sitaṃ katvā evamāha – ‘‘kiṃ ummattosi, nanu kho idānimeva divākaro atthaṅgato, so kathaṃ imaṃ puṇṇacandaṃ anubandhamāno uggacchissati, addhā panetaṃ anekaratanappabhāsamujjalaṃ ekassa puññavato vimānaṃ bhavissatī’’ti. Te sabbepi apasādayantā aññe evamāhaṃsu – ‘‘kiṃ bahuṃ vippalapatha, nevesa puṇṇacando, na sūriyo na devavimānaṃ. Na hetesaṃ evarūpā sirisampatti atthi, cakkaratanena panetena bhavitabba’’nti.
接着听见那珍珠宝轮的声音，即有人发出问语：“这声音从何而来，为谁而响？”观看着前方及四周的人群中，有一人对另一人说：“看哪，奇异啊！这满月过去曾独自升起，而今日又有第二轮升起，就像两只王者天鹅并翼齐飞，这对满月如同两只天鹅群般双双飞翔，仿佛穿越前方天宇。”又有人说：“你说什么呢？这两轮满月并排升起的说法，难道不是太阳或明亮的日光照射不过是高空之火球吗？”又有人缓和道：“你为何如此疯狂？这如今的太阳已西沉，它如何能与前方的满月相随升起呢？前方一定有许多宝轮光辉闪耀，形成一颗福德庄严的飞行天车。”众人对此意见不一，有的说：“这全是虚妄谬说，前面不是满月，也不是太阳或天宫的飞轮。因缘并无此等殊胜显现，唯有此宝轮应当升起。”
Evaṃ pavattasallāpasseva tassa janassa candamaṇḍalaṃ ohāya taṃ cakkaratanaṃ abhimukhaṃ hoti. Tato tehi ‘‘kassa nu kho idaṃ nibbatta’’nti vutte bhavanti vattāro – ‘‘na kassaci aññassa, nanu amhākaṃ rājā pūritacakkavattivatto, tassetaṃ nibbatta’’nti. Atha so ca mahājano, yo ca añño passati, sabbo cakkaratanameva anugacchati. Tampi cakkaratanaṃ raññoyeva atthāya attano āgatabhāvaṃ ñāpetukāmaṃ viya sattakkhattuṃ pākāramatthakeneva nagaraṃ anusaṃyāyitvā rañño antepuraṃ padakkhiṇaṃ katvā antepurassa uttarasīhapañjaraāsanne ṭhāne yathā gandhapupphādīhi sukhena sakkā hoti pūjetuṃ, evaṃ akkhāhataṃ viya tiṭṭhati.
就这样讨论着，人群中有人放弃夜空的月轮，转向观视宝轮。于是众人议论说：“这不是别人的，莫非这是我们的国王，作为四方至尊完整无缺的宝轮？”随后大批众生，无有他求，仅仅跟随这宝轮而行。此宝轮正为了国王利益照耀他的归来，大约行进七十余庄园，朝王城外围绕一周，然后在王城北方狮子栏阙附近之所，若香花雅致安乐之地停住，宛如被宣告之然。
Evaṃ ṭhitassa panassa vātapānacchiddādīhi pavisitvā nānāvirāgaratanappabhāsamujjalaṃ anto pāsādaṃ alaṅkurumānaṃ pabhāsamūhaṃ disvā dassanatthāya sañjātābhilāso rājā hoti. Parijanopissa piyavacanapābhatena āgantvā tamatthaṃ nivedeti. Atha rājā balavapītipāmojjaphuṭasarīro pallaṅkaṃ mocetvā uṭṭhāyāsanā sīhapañjarasamīpaṃ gantvā taṃ cakkaratanaṃ disvā ‘‘sutaṃ kho pana meta’’ntiādikaṃ cintanaṃ cintesi. Tena vuttaṃ – ‘‘disvāna rañño khattiyassa…pe… assaṃ nu kho ahaṃ rājā cakkavattī’’ti. Tattha so hoti rājā cakkavattīti kittāvatā cakkavattī hoti? Ekaṅguladvaṅgulamattampi cakkaratane ākāsaṃ abbhuggantvā pavatte.
就这样，宝轮停驻之地风起云涌，夹杂着多种不同色彩的宝轮光辉普照，映现宝殿。国王兴起澎湃的心愿，怀抱强劲的喜悦和愉快之气息，起身离开床榻，来到狮子栏间，望见那宝轮，心念道：“我确实听闻过此物。”随之心生思量：“作为国王族人，若有此宝轮出现，我岂非实实在在的国王四方至尊？”他入手指二寸大小宝轮，穿云而上，照耀不起伏苍穹。
Idāni tassa pavattāpanatthaṃ yaṃ kātabbaṃ taṃ dassento atha kho, bhikkhavetiādimāha. Tattha uṭṭhāyāsanāti nisinnāsanato uṭṭhahitvā cakkaratanasamīpaṃ āgantvā. Bhiṅkāraṃ gahetvāti hatthisoṇḍasadisapanāḷiṃ suvaṇṇabhiṅkāraṃ ukkhipitvā vāmahatthena udakaṃ gahetvā. Pavattatu bhavaṃ cakkaratanaṃ, abhivijinātu bhavaṃ cakkaratananti. Anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāyāti sabbacakkavattīnañhi udakena abhisiñcitvā ‘‘abhivijānātu bhavaṃ cakkaratana’’nti vacanasamanantarameva vehāsaṃ abbhuggantvā cakkaratanaṃ pavattati, yassa pavattisamakālameva so rājā cakkavattī nāma hoti.
现在，为了说明当时应当采取何种发动方法，便说“比库们”等。其意谓起坐者，即从坐卧位起身，来到转轮宝座附近。取宝珠者，则手持象鼻形如竹竿的黄金宝珠，用左手舀水。转轮宝珠应转动，且应发出响声，故王和四方军队众多同在，彼时以水浇洒宝珠，同时称赞“愿此转轮宝珠发出响声”。随即风吹起，转轮宝珠旋转，宝转同时形成，称此人为转轮王。
Pavatte pana cakkaratane taṃ anubandhamānova rājā cakkavattī yānavaraṃ āruyha vehāsaṃ abbhuggacchati, athassa chattacāmarādihattho parijano ceva antepurajano ca. Tato nānappakārakañcukakavacādisannāhavibhūsitena vividhāharaṇappabhāsamujjalitena samussitaddhajapaṭākapaṭimaṇḍitena attano attano balakāyena saddhiṃ uparājasenāpati pabhūtayopi vehāsaṃ abbhuggantvā rājānameva parivārenti. Rājayuttā pana janasaṅgahatthaṃ nagaravīthīsu bheriyo carāpenti ‘‘tātā amhākaṃ rañño cakkaratanaṃ nibbattaṃ, attano attano vibhavānurūpena maṇḍitappasādhitā sannipatathā’’ti. Mahājano pana pakatiyā cakkaratanasaddeneva sabbakiccāni pahāya gandhapupphādīni ādāya sannipatitova, sopi sabbo vehāsaṃ abbhuggantvā rājānameva parivāreti. Yassa yassa hi raññā saddhiṃ gantukāmatā uppajjati, so so ākāsagatova hoti. Evaṃ dvādasayojanāyāmavitthārā parisā hoti. Tattha ekapurisopi chinnabhinnasarīro vā kiliṭṭhavattho vā natthi. Suciparivāro hi rājā cakkavattī. Cakkavattiparisā nāma vijjādharaparisā viya ākāse gacchamānā indanīlamaṇitale vippakiṇṇaratanasadisā hoti. Tena vuttaṃ ‘‘anvadeva rājā cakkavattī saddhiṃ caturaṅginiyā senāyā’’ti.
转动转轮宝珠时，谛听如王者驾车般登上带车轮的驾车而行，此时有持伞、扇、花环及尾扇的侍从护卫，随从中既有侍卫又有前导人。他们身着多样漂亮的锦缎，佩戴华丽的各式装饰与旌旗，与各自的军队合力一起随驾车前进。王的护卫在城市街道巡游，宣告“我等的王者转轮宝珠已生，众王荣耀均从属其下，相聚于此”。众多大人闻此转轮宝珠声，抛却一切活动，携带芳香花朵齐集，合力护持王。每当有来访欲求见王者者，即似空中飞翔般到达。如是组合规模宽广，长达十二由旬。其间无一人因身体残缺污秽而不洁净。王者的护卫队宛若知识宝库，转轮宝珠军队宛若天上闪耀蓝宝石的发光天团。有言称“正如所说，王者与其四方军队合一”。
Tampi cakkaratanaṃ rukkhaggānaṃ uparūpari nātiuccena gaganapadesena pavattati, yathā rukkhānaṃ pupphaphalapallavehi atthikā tāni sukhena gahetuṃ sakkonti, bhūmiyaṃ ṭhitā ‘‘esa rājā, esa uparājā, esa senāpatī’’ti sallakkhetuṃ sakkonti. Ṭhānādīsupi iriyāpathesu yo yena icchati, so teneva gacchati. Cittakammādisippapasutā cettha attano attano kiccaṃ karontāyeva gacchanti. Yatheva hi bhūmiyaṃ, tathā nesaṃ sabbakiccāni ākāse ijjhanti. Evaṃ cakkavattiparisaṃ gahetvā taṃ cakkaratanaṃ vāmapassena sineruṃ pahāya samuddassa uparibhāgena aṭṭhayojanasahassappamāṇaṃ pubbavidehaṃ gacchati.
此宝珠在高树冠上空缓缓转动，如同树木以花果及叶子支撑其枝条，能稳固而自在承载事物。遍布大地，有如称曰“此是王，此是太子，此是将军”之标志。各处道路中，众人随心所欲行走，皆往来于此。思想与行为的一切散布于此，各行其职而行。正如土地承载一切事物，转轮宝珠随王者众人而行。转轮宝珠经过左边白色土堆，越过海洋上方，追溯此前世，约有八千由旬那般遥远。
Tattha yo vinibbedhena dvādasayojanāya parikkhepato chattiṃsayojanaparisāya sannivesakkhamo sulabhāhārūpakaraṇo chāyūdakasampanno sucisamatalo ramaṇīyo bhūmibhāgo, tassa uparibhāge taṃ cakkaratanaṃ ākāse akkhāhataṃ viya tiṭṭhati. Atha tena saññāṇena so mahājano otaritvā yathāruci nhānabhojanādīni sabbakiccāni karonto vāsaṃ kappeti, tena vuttaṃ ‘‘yasmiṃ kho pana, bhikkhave, padese taṃ cakkaratanaṃ patiṭṭhāti, tattha rājā cakkavattī vāsaṃ upeti saddhiṃ caturaṅginiyā senāyā’’ti.
此处十二区边界附近，有清澈平坦、环境宜人的水域，适宜休憩，拥有丰富食物和饮水，如同天空中悬挂着那转轮宝珠。诸大人凭此观想沐浴饮食，尽行各自事宜休息。故说“若有比库居于此地，即为王者与其四方军合一居住之处”。
Evaṃ vāsaṃ upagate cakkavattimhi ye tattha rājāno, te ‘‘paracakkaṃ āgata’’nti sutvāpi na balakāyaṃ sannipātetvā yuddhasajjā honti. Cakkaratanassa uppattisamanantarameva natthi so satto nāma, yo paccatthikasaññāya rājānaṃ ārabbha āvudhaṃ ukkhipituṃ visaheyya. Ayamanubhāvo cakkaratanassa.
居民在转轮宝珠出现后，即使听闻有外来诸王也不会联合起来组队准备战争。转轮宝珠一出生，即转轮存在，唯独没有那个能在背后察觉王者意图，率兵拔出武器反对他者。此乃转轮宝珠的光显现象。
Cakkānubhāvena hi tassa rañño,
因有转轮宝珠发挥影响，彼国王者方得以...
Arī asesā damathaṃ upenti;
妇女们追求非断灭的约束之法；
Arindamaṃ nāma narādhipassa,
有一位名为阿林达摩的国王，
Teneva taṃ vuccati tassa cakkaṃ.
以此名称称呼他的宝轮。
Tasmā sabbepi te rājāno attano attano rajjasirivibhavānurūpaṃ pābhataṃ gahetvā taṃ rājānaṃ upagamma onatasirā attano moḷiyamaṇippabhābhisekenassa pādapūjaṃ karonto ‘‘ehi kho mahārājā’’tiādīhi vacanehi tassa kiṅkārappaṭissāvitaṃ āpajjanti. Tena vuttaṃ ye kho pana, bhikkhave, puratthimāya…pe… anusāsa mahārājāti.
因此，所有的国王都带着与各自王国财富富饶相称的光辉庄严，来朝见这位国王，恭敬地尊奉他那象征其权威与尊贵的王冠宝珠，恭敬行足礼，并以‘请进，尊贵的大王’等词语恭敬迎请。由此传说，如实而言，尊敬的比库们，对于东方之王的前来朝见，大王是如此训示的。
Tattha svāgatanti suāgamanaṃ. Ekasmiñhi āgate socanti, gate nandanti. Ekasmiṃ āgate nandanti, gate socanti. Tādiso tvaṃ āgatanandano gamanasocano, tasmā tava āgamanaṃ suāgamananti vuttaṃ hoti. Evaṃ vutte pana cakkavattī nāpi ‘‘ettakaṃ nāma me anuvassaṃ baliṃ upakappethā’’ti vadati, nāpi aññassa bhogaṃ acchinditvā aññassa deti. Attano pana dhammarājabhāvassa anurūpāya paññāya pāṇātipātādīni upaparikkhitvā pemanīyena mañjunā sarena ‘‘passatha tātā, pāṇātipāto nāmesa āsevito bhāvito bahulīkato nirayasaṃvattaniko hotī’’tiādinā nayena dhammaṃ desetvā ‘‘pāṇo na hantabbo’’tiādikaṃ ovādaṃ deti. Tena vuttaṃ rājā cakkavattī evamāha pāṇo na hantabbo…pe… yathābhuttañca bhuñjathāti.
其中的欢迎即包括迎接和送行。有人到来时悲伤，离去时欢喜；有人到来时欢喜，离去时悲伤。以此类推，即既有到来欢喜离去悲伤者，也有到来悲伤离去欢喜者，因此到来的欢喜与送别的欢迎便得名为‘欢迎’。如此讲述时，世间之王并不会说‘请为我准备如此的贡品’，也不会在夺取别人的财物而送与别人。反之，依据自身作为法王的智慧，禁止杀生等恶行，并以温柔而澄净的语言训诲众人，告诫说‘看啊，父亲，杀生是名为被污染的行为，被污染、习染、广泛流传且引导堕入地狱。’由此他宣说佛法，并劝导‘不可杀生’等戒条。如此则有传说说，这位轮王如是宣讲‘不可杀生……应当适当享受。’
Kiṃ pana sabbepi rañño imaṃ ovādaṃ gaṇhantīti. Buddhassapi tāva sabbe na gaṇhanti, rañño kiṃ gaṇhissanti. Tasmā ye paṇḍitā vibhāvino, te gaṇhanti. Sabbe pana anuyantā bhavanti. Tasmā ‘‘ye kho pana, bhikkhave’’tiādimāha.
那么，难道所有的国王都会赞同这教诲吗？即便是佛陀本人，当时也并非人人接受，国王又怎么会普遍接受呢？因此，唯有那些贤明知过者才会接受。所有其他人则生起不悦之心。因此才有‘诸比库们’如此开示。
Atha taṃ cakkaratanaṃ evaṃ pubbavidehavāsīnaṃ ovāde dinne katapātarāse cakkavattībalena vehāsaṃ abbhuggantvā puratthimaṃ samuddaṃ ajjhogāhati. Yathā yathā ca taṃ ajjhogāhati, tathā tathā agadagandhaṃ ghāyitvā saṃkhittaphaṇo nāgarājā viya saṃkhittaūmivipphāraṃ hutvā ogacchamānaṃ mahāsamuddasalilaṃ yojanamattaṃ ogantvā antosamudde veḷuriyabhitti viya tiṭṭhati. Taṅkhaṇaññeva ca tassa rañño puññasiriṃ daṭṭhukāmāni viya mahāsamuddatale vippakiṇṇāni nānāratanāni tato tato āgantvā taṃ padesaṃ pūrayanti. Atha sā rājaparisā taṃ nānāratanaparipūraṃ mahāsamuddatalaṃ disvā yathāruci ucchaṅgādīhi ādiyati, yathāruci ādinnaratanāya pana parisāya taṃ cakkaratanaṃ paṭinivattati. Paṭinivattamāne ca tasmiṃ parisā aggato hoti, majjhe rājā, ante cakkaratanaṃ. Tampi jalanidhijalaṃ palobhiyamānamiva cakkaratanasiriyā, asahamānamiva ca tena viyogaṃ, nemimaṇḍalapariyantaṃ abhihanantaṃ nirantarameva upagacchati.
于是，那枚转轮圣王赋予前世大众的嘱托，得到如来法的护持，凭借转轮圣王的威势，乘风破浪，渡过东方的大海。随渡随进，仿佛一条结实的王蟒，身披鳞甲，如龙王般化解风暴，游动于广阔的海水，穿越内海，宛如坚固的瓦砾坝而立。彼时，那国王面见诸多贤士，犹如看到大海底层错落的各种宝石，群贤纷纷从四方前来，充盈其地。于是，那王宫众人见到这宝石璀璨填满海底，如同光彩照人的众星，或如阑干上高洁的白犀角，感到欢喜悦服，纷纷亲近托敬；惟恐这转轮圣王荣光渐退，难以久留，众人愈加不舍，相伴环绕，持续不断地前来拜谒。此时王宫内，无论是殿堂高台还是明灯灯火，都因这转轮圣王的尊贵显现而璀璨辉煌，夜色中驱散了黑暗。
§257
257. Evaṃ rājā cakkavattī puratthimasamuddapariyantaṃ pubbavidehaṃ abhivijinitvā dakkhiṇasamuddapariyantaṃ jambudīpaṃ vijetukāmo cakkaratanadesitena maggena dakkhiṇasamuddābhimukho gacchati. Tena vuttaṃ atha kho taṃ, bhikkhave, cakkaratanaṃ puratthimasamuddaṃ ajjhogāhetvā paccuttaritvā dakkhiṇaṃ disaṃ pavattatīti. Evaṃ pavattamānassa pana tassa pavattanavidhānaṃ senāsanniveso paṭirājagamanaṃ tesaṃ anusāsanippadānaṃ dakkhiṇasamuddaṃ ajjhogāhanaṃ samuddasalilassa ogacchanaṃ ratanādānanti sabbaṃ purimanayeneva veditabbaṃ.
257. 由此，转轮圣王巡游东方海洋边界，光照前世大众，之后欲征服南方大海边的占婆洲，遂遵循转轮圣王规定的道路，直趋南方大海。对此曾有教诲：「比库们，转轮圣王渡过东方海，转而朝南方方向前进。」循此道路者，其军队驻扎、回城、指挥将士、渡渡海水、接受宝物供养等事，皆应如实知晓，悉数尽在掌握之中，不得有误。
Vijinitvā pana taṃ dasasahassayojanappamāṇaṃ jambudīpaṃ dakkhiṇasamuddatopi paccuttaritvā sattayojanasahassappamāṇaṃ aparagoyānaṃ vijetuṃ pubbe vuttanayeneva gantvā tampi samuddapariyantaṃ tatheva abhivijinitvā pacchimasamuddatopi paccuttaritvā aṭṭhayojanasahassappamāṇaṃ uttarakuruṃ vijetuṃ tatheva gantvā tampi samuddapariyantaṃ tatheva abhivijiya uttarasamuddatopi paccuttarati.
兹言其旅程：前世大众所在的东洋海域巡游毕，渡过南面大海环绕的占婆洲，约有十万由旬。再由南方海水渡过，起程征服七万由旬之外的偏远山区。如先前所述继续游历，抵达其海岸；继而渡过八万由旬的北库鲁国，亦循此法抵达其边疆，完成对北方海域的巡视。
Ettāvatā raññā cakkavattinā cāturantāya pathaviyā ādhipaccaṃ adhigataṃ hoti. So evaṃ vijitavijayo attano rajjasirisampattidassanatthaṃ sapariso uddhaṃ gaganatalaṃ abhilaṅghitvā suvikasitapadumuppalapuṇḍarīkavanavicitte cattāro jātassare viya pañcasatapañcasataparittadīpaparivāre cattāro mahādīpe oloketvā cakkaratanadesiteneva maggena yathānukkamaṃ attano rājadhānimeva paccāgacchati. Atha taṃ cakkaratanaṃ antepuradvāraṃ sobhayamānaṃ viya hutvā tiṭṭhati.
至此，转轮圣王于四方地界上悉数取得统治权。此胜利乃王以彰显国威、名声与财富为目的，乃至其随行群臣，皆能俯瞰广阔苍穹，远望莲花丛生、池塘灿烂辉映的花园林区。遍观四大洲，效法转轮圣王所指引的道路，依次巡回，最终自王都回归。彼时，转轮圣王宛如一尊庄严装饰的前城门神般屹立。
Evaṃ patiṭṭhite pana tasmiṃ cakkaratane rājantepure ukkāhi vā dīpikāhi vā kiñci karaṇīyaṃ na hoti, cakkaratanobhāsoyeva rattiṃ andhakāraṃ vidhamati. Ye ca pana rattiṃ andhakāratthikā honti, tesaṃ andhakārameva hoti. Tena vuttaṃ dakkhiṇasamuddaṃ ajjhogāhetvā…pe… evarūpaṃ cakkaratanaṃ pātubhavatīti.
然而，该转轮宝珠牢固设立于王城前门，常无须点火灯烛，夜晚其光辉足以驱逐黑暗。那些生活在夜里沉浸黑暗的人们，夜间正如被黑暗笼罩。因是故有言：转轮宝珠藉由渡越南海，而显现如此光辉。
Hatthiratanavaṇṇanā象宝注释
§258
258. Evaṃ pātubhūtacakkaratanassa panassa cakkavattino amaccā pakatimaṅgalahatthiṭṭhānaṃ sucibhūmibhāgaṃ kāretvā haricandanādīhi surabhigandhehi upalimpāpetvā heṭṭhā vicittavaṇṇasurabhikusumasamākiṇṇaṃ upari suvaṇṇatārakānaṃ antarantarā samosaritamanuñña-kusumadāmappaṭimaṇḍitavitānaṃ devavimānaṃ viya abhisaṅkharitvā ‘‘evarūpassa nāma deva hatthiratanassa āgamanaṃ cintethā’’ti vadanti. So pubbe vuttanayeneva mahādānaṃ datvā sīlāni samādāya taṃ puññasampattiṃ āvajjanto nisīdati, athassa puññānubhāvacodito chaddantakulā vā uposathakulā vā taṃ sakkāravisesaṃ anubhavitukāmo taruṇaravimaṇḍalābhirattacaraṇa-gīvamukhappaṭimaṇḍitavisuddhasetasarīro sattappatiṭṭho susaṇṭhitaṅgapaccaṅgasanniveso vikasitaratta-padumacārupokkharo iddhimā yogī viya vehāsaṃ gamanasamattho manosilācuṇṇarañjitapariyanto viya rajatapabbato hatthiseṭṭho tasmiṃ padese patiṭṭhāti. So chaddantakulā āgacchanto sabbakaniṭṭho āgacchati, uposathakulā sabbajeṭṭho. Pāḷiyaṃ pana ‘‘uposatho nāgarājā’’ icceva āgacchati. Svāyaṃ pūritacakkavattivattānaṃ cakkavattīnaṃ sutte vuttanayeneva cintayantānaṃ āgacchati, na itaresaṃ. Sayameva pakatimaṅgalahatthiṭṭhānaṃ āgantvā maṅgalahatthiṃ apanetvā tattha tiṭṭhati. Tena vuttaṃ puna caparaṃ, bhikkhave…pe… nāgarājāti.
258. 已成光华的转轮宝珠之时，转轮圣王于父王旧宅附近平原创建宫殿园林，地基坚固，铺设良田，引入檀香等芳馥植物，加诸天香花瓣，布满颜色斑斓百花丛，顶部点缀闪光的金色塔饰，犹如天界宫殿。人们论此说：「观此转轮象王之宝物呈现，仙象定将来临。」遂如前言那样，转轮圣王大施恩德，守护戒律，积集功德，坐于宝座，并受功德妙感召使，诸行持优美清净，年轻俊朗，足下围绕游走莲花，身披白净衣袍，形体坚固如白玉，神通广大，惊澜翻涌如象王矗立银色山峰。诸白象之众亦随集会，诸象中博学者、持戒严谨者俱来赴会。护戒近事者随转轮圣王而来，称谓其为“象王”，犹如转轮圣王逢世而未遇其他同类般，仅此诸人会集其处。
Evaṃ pātubhūtaṃ pana taṃ hatthiratanaṃ disvā hatthigopakādayo haṭṭhatuṭṭhā vegena gantvā rañño ārocenti. Rājā turitaturitaṃ āgantvā taṃ disvā pasannacitto ‘‘bhaddakaṃ vata bho hatthiyānaṃ, sace damathaṃ upeyyā’’ti cintayanto hatthaṃ pasāreti. Atha so gharadhenuvacchako viya kaṇṇe olambetvā sūratabhāvaṃ dassento rājānaṃ upasaṅkamati, rājā taṃ abhiruhitukāmo hoti. Athassa parijanā adhippāyaṃ ñatvā taṃ hatthiratanaṃ sovaṇṇaddhajaṃ sovaṇṇālaṅkāraṃ hemajālapaṭicchannaṃ katvā upanenti. Rājā taṃ anisīdāpetvāva sattaratanamayāya nisseṇiyā abhiruyha ākāsaṃ gamananinnacitto hoti. Tassa saha cittuppādeneva so hatthirājā rājahaṃso viya indanīlamaṇippabhājālanīlagaganatalaṃ abhilaṅghati, tato cakkacārikāya vuttanayeneva sakalarājaparisā. Iti sapariso rājā antopātarāseyeva sakalapathaviṃ anusaṃyāyitvā rājadhāniṃ paccāgacchati, evaṃ mahiddhikaṃ cakkavattino hatthiratanaṃ hoti. Tena vuttaṃ disvāna rañño cakkavattissa…pe… evarūpaṃ hatthiratanaṃ pātubhavatīti.
如此，这件象宝一经显现之后，守象人等立刻迅速起身奔赴，向国王报告。国王迅速赶到此处，看见后，心怀愉悦，心想：「这象宝真是吉祥，如果能够驯服它便好了。」然后，他伸出手臂。此时，一位如同扮演舍宅守牛者般，倚在耳边、显露庄严仪态的侍者朝国王走近，国王渴望骑乘他。侍者的亲属知晓其意，便将那象宝披着金幡、佩戴金饰、覆盖金网而加以安置。国王坐在那由七宝制成的坐具上，心无旁骛地向天空凝视。此时，那位侍者亲自亲手驾驭这象王，犹如驾驭蓝宝石光辉般的威仪飞腾，穿越蓝天白云，如同苍穹上的飞翔天鹅。基于此光景，国王及其随从全体悉数登临。于是，国王率领全境如同安详守夜时分那般，巡视遍及全土，随后返回都城。这就是伟大有力的转轮圣王所拥有的象宝。据说国王转轮圣王看到这般象宝……如此象宝方才得以显现。
Assaratanavaṇṇanā马宝注释
Evaṃ pātubhūtahatthiratanassa pana cakkavattino parisā pakatimaṅgalaassaṭṭhānaṃ sucisamatalaṃ kāretvā alaṅkaritvā ca purimanayeneva rañño tassa āgamanacintanatthaṃ ussāhaṃ janenti. So purimanayeneva katadānasakkāro samādinnasīlova pāsādatale nisinno puññasampattiṃ samanussarati, athassa puññānubhāvacodito sindhavakulato vijjullatāvinaddhasaradakālasetavalāhakarāsisassiriko rattapādo rattatuṇḍo candappabhāpuñjasadisasuddhasiniddhaghanasaṅghātasarīro kākagīvā viya indanīlamaṇi viya ca kāḷavaṇṇena sīsena samannāgatattā kāḷasīso suṭṭhu kappetvā ṭhapitehi viya muñjasadisehi saṇhavaṭṭaujugatigatehi kesehi samannāgatattā muñjakeso vehāsaṅgamo valāhako nāma assarājā āgantvā tasmiṃ ṭhāne patiṭṭhāti. Sesaṃ sabbaṃ hatthiratane vuttanayeneva veditabbaṃ. Evarūpaṃ assaratanaṃ sandhāya bhagavā puna caparantiādimāha.
又如是，这尊显现的象宝转轮圣王，及其众臣在显现大吉祥地之场所，将其清理整洁，施以妆饰，就如先前所说，为迎接国王之到来而发起盛大的心念。国王的臣僚们在此大殿之下坐着，沉思种种功德之成就；由此功德显现，犹如海族中熠熠生辉的宝玉，明亮灿烂似金色泉水；在清冷时节照耀如晨光之明；国王其右足如红宝石，唇红如胭脂，面带月光普照之姿；其身如纯净坚密的坚石之堆积，如同乌鸦的鸣声；其首配以黑色，具佳妙之形貌，头发乌黑柔顺，恰如穗狀纤维般结成束；名为“火焰”的精灵来到这里安置其坐具。此后一切都依照前文关于象宝所述而知晓。佛陀以此为因，复而说法。
Maṇiratanavaṇṇanā摩尼宝注释
Evaṃ pātubhūtaassaratanassa pana rañño cakkavattissa catuhatthāyāmaṃ sakaṭanābhisamappamāṇaṃ ubhosu antesu kaṇṇikapariyantato viniggatasuparisuddhamuttākalāpehi dvīhi kañcanapadumehi alaṅkataṃ caturāsītimaṇisahassaparivāraṃ tārāgaṇaparivutassa puṇṇacandassa siriṃ paṭippharamānaṃ viya vepullapabbatato maṇiratanaṃ āgacchati. Tassevaṃ āgatassa muttājālake ṭhapetvā veḷuparamparāya saṭṭhihatthappamāṇaṃ ākāsaṃ āropitassa rattibhāge samantā yojanappamāṇaṃ okāsaṃ ābhā pharati, yāya sabbo so okāso aruṇuggamanavelā viya sañjātāloko hoti. Tato kassakā kasikammaṃ, vāṇijā āpaṇugghāṭanaṃ , te te ca sippino taṃ taṃ kammantaṃ payojenti divāti maññamānā. Tena vuttaṃ puna caparaṃ, bhikkhave…pe… maṇiratanaṃ pātubhavatīti.
又如是，这显现的火宝转轮圣王，所拥有的表达相称的象车，其大小相当于四臂半长的战车车厢，车的两端由金色莲花装饰，配备四十八万颗宝石环绕和星群环绕，似满月放光；如同从多峰山间流下来的宝玉之山。车门装配以白色织物，长达六十肘，如悬挂天空，夜间光明四射，整片空间因而光辉灿烂，好似黎明欲现时的光景。遂有守卫者、种稼人、商人等各自从事所分责任的工事、经营，彼此互相望见而称赞。由此说法，佛陀又复宣说：「尊贵的宝石显现」。
Itthiratanavaṇṇanā女宝注释
Evaṃ pātubhūtamaṇiratanassa pana cakkavattissa visayasukhavisesakāraṇaṃ itthiratanaṃ pātubhavati. Maddarājakulato vā hissa aggamahesiṃ ānenti, uttarakuruto vā puññānubhāvena sayaṃ āgacchati. Avasesā panassā sampatti ‘‘puna caparaṃ, bhikkhave, rañño cakkavattissa itthiratanaṃ pātubhavati abhirūpā dassanīyā’’tiādinā nayena pāḷiyaṃyeva āgatā.
又如是，这尊显现的宝石象宝，因给转轮王带来了诸般领域的安乐与殊胜之故，彰显为雌象之象宝。由豆蔻王族中，由纯善之境界借此带来，由北方而来，亲自呈献。其余财物亦圆满备足。佛陀复言：「修学僧们，转轮王的雌象宝又复显现，容貌美丽，令人观见喜悦」等语用来引导说法，如此而来。
Tattha saṇṭhānapāripūriyā adhikaṃ rūpaṃ assāti abhirūpā. Dissamānā ca cakkhūni pīṇayati, tasmā aññaṃ kiccavikkhepaṃ hitvāpi daṭṭhabbāti dassanīyā. Dissamānā ca somanassavasena cittaṃ pasādetīti pāsādikā. Paramāyāti evaṃ pasādāvahattā uttamāya. Vaṇṇapokkharatāyāti vaṇṇasundaratāya. Samannāgatāti upetā. Abhirūpā vā yasmā nātidīghā nātirassā dassanīyā yasmā nātikisā nātithūlā, pāsādikā yasmā nātikāḷikā naccodātā. Paramāya vaṇṇapokkharatāya samannāgatā yasmā atikkantā mānusaṃ vaṇṇaṃ appattā dibbavaṇṇaṃ. Manussānañhi vaṇṇābhā bahi na niccharati, devānaṃ atidūraṃ niccharati, tassā pana dvādasahatthappamāṇaṃ padesaṃ sarīrābhā obhāseti.
彼时，此象宝因其配置之圆满，具有更为美好的容华。显现时能令双目欢悦，故须舍弃那些妨碍其他工作的任务，仍应凝视赏观，是为可观之处。其显现亦使人心生欢喜，故谓之悦人之象。极端美好亦因其不会显得过长过宽，过于肥大，使人易于观赏不会厌倦，同时不显过于瘦小贫弱，也不显过于昏暗暗淡。因其极致的光彩鲜明与美色完备，故谓之极美之象。何以故？人的美色不会散逸于外，天人之光亦远远不及此象宝光泽。此象宝身遮蔽了约十二万肘方圆的空间，散发明亮耀眼的体光。
Nātidīghādīsu cassā paṭhamayugaḷena ārohasampatti, dutiyayugaḷena pariṇāhasampatti, tatiyayugaḷena vaṇṇasampatti vuttā. Chahi vāpi etehi kāyavipattiyā abhāvo, atikkantā mānusaṃ vaṇṇanti iminā kāyasampatti vuttā.
据说，其华美程度，依次由初节、次节及第三节得以渐进并完善光彩。依此三节，亦可断定无任何身患。因其美色超过常人所能及，称为身之美满成就。
Tūlapicuno vā kappāsapicuno vāti sappimaṇḍe pakkhipitvā ṭhapitassa satavihatassa tūlapicuno vā satavihatassa kappāsapicuno vā kāyasamphasso hoti. Sīteti rañño sītakāle. Uṇheti rañño uṇhakāle. Candanagandhoti niccakālameva supisitassa abhinavassa catujjātisamāyojitassa haricandanassa gandho kāyato vāyati. Uppalagandhoti hasitakathitakālesu mukhato nikkhanto taṅkhaṇaṃ vikasitasseva nīluppalassa atisurabhigandho vāyati.
无论是使用铁秤盘还是用棉布秤盘，将其投掷于秤杆的秤盘上，放置后与秤盘相接触时，使用铁秤盘的与使用棉布秤盘的之间都会产生身体接触的感觉。所谓寒，即王者在寒冷时节之意。所谓热，则是指王者在炎热时节。所谓檀香之香气，则是指在常时，刚刚涂抹新鲜、四种颜色相配的胡芦巴檀香，香气从身体上散发出来。所谓莲花香气，则是在欢笑言语的时候，从口中散发出宛如刚刚开放的蓝色莲花的极为芬芳的香气。
Evaṃ rūpasamphassagandhasampattiyuttāya panassā sarīrasampattiyā anurūpaṃ ācāraṃ dassetuṃ taṃ kho panātiādi vuttaṃ. Tattha rājānaṃ disvā nisinnāsanato aggidaḍḍhā viya paṭhamameva uṭṭhātīti pubbuṭṭhāyinī. Tasmiṃ nisinne tassa rañño tālavaṇṭena bījanādikiccaṃ katvā pacchā nipatati nisīdatīti pacchānipātinī. Kiṃ karomi devāti tassa kiṃkāraṃ paṭissāvetīti kiṃkārapaṭissāvinī. Rañño manāpameva carati karotīti manāpacārinī. Yaṃ rañño piyaṃ, tadeva vadatīti piyavādinī.
由此观之，身色、触觉、香气俱备，足以彰显身体的完美，可见有诸如「此身具足」等说法。在此情况下，见国王坐卧不安，形态如被火烧焦般，初时即起身离座，称为「先起身」。在国王坐着期间，用棕树叶做了一些种子等事物，后便低头坐下，称为「后坐下」。对国王说「我能做什么呢？」即为「愿为其事的使者问询」。国王只是乐意依从，即是「悦纳使者」。凡国王所喜爱者，即称为「善言者」。
Idāni svāssā ācāro bhāvasuddhiyā eva, na sāṭheyyenāti dassetuṃ taṃ kho panātiādimāha. Tattha no aticaratīti na atikkamitvā carati, aññaṃ purisaṃ cittenapi na patthetīti vuttaṃ hoti. Tattha ye tassā ādimhi ‘‘abhirūpā’’tiādayo ante ‘‘pubbuṭṭhāyinī’’tiādayo guṇā vuttā, te pakatiguṇā eva ‘‘atikkantā mānusaṃ vaṇṇa’’ntiādayo pana cakkavattino puññaṃ upanissāya cakkaratanapātubhāvato paṭṭhāya purimakammānubhāvena nibbattantīti veditabbā. Abhirūpatādikāpi vā cakkaratanapātubhāvato paṭṭhāya sabbākārapāripūrā jātā. Tenāha evarūpaṃ itthiratanaṃ pātubhavatīti.
如今的行为，正是身心清净而显现之行，非虚假造作，这就是「真实行为」。其中所谓的不过分行为，意指不越矩，不侵犯他人之心。据言，最初称谓之为「悦目者」等品质，末尾则称为「先起身使者」等美德，这些都是良好品质。真正之「超越人类颜色」等说法，乃因承载着王者功德，借助轮宝从过去所生之业力而成。即使最初称呼为悦目者者者，也因承载轮宝之加持，所有部分完美具足，故称此类女子为「持有此种常宝」。
Gahapatiratanavaṇṇanā居士宝释义
Evaṃ pātubhūtaitthiratanassa pana rañño cakkavattissa dhanakaraṇīyānaṃ kiccānaṃ yathāsukhappavattanatthaṃ gahapatiratanaṃ pātubhavati. So pakatiyāva mahābhogo mahābhogakule jāto rañño dhanarāsivaḍḍhako seṭṭhi gahapati hoti, cakkaratanānubhāvasahitaṃ panassa kammavipākajaṃ dibbacakkhu pātubhavati, yena antopathaviyaṃ yojanabbhantare nidhiṃ passati. So taṃ sampattiṃ disvā tuṭṭhahadayo gantvā rājānaṃ dhanena pavāretvā sabbāni dhanakaraṇīyāni sampādeti. Tena vuttaṃ puna caparaṃ, bhikkhave…pe… evarūpaṃ gahapatiratanaṃ pātubhavatīti.
承载此轮宝财富的富有人家女子，亦能安排管理国王种种事务，成为国王之“管理宝物”，乃相当于国王的长女。她博闻多识，极具智慧，并且依赖国王的福报，酒精自己之业报生起他心识，因而能够了解十二里外的王宫议事，辨识国王的善恶利害。她欣然见证自己功德，心满意足地治理国王诸般事务。因如是故教诲，诸比库！此妇女因兼具智慧与德行，得为管理财富的宝物。这里所谓「应设设置者」，意谓在不同场所依情况安置配置者。
Pariṇāyakaratanavaṇṇanā辅相宝释义
Evaṃ pātubhūtagahapatiratanassa pana rañño cakkavattissa sabbakiccasaṃvidhānasamatthaṃ pariṇāyakaratanaṃ pātubhavati. So rañño jeṭṭhaputtova hoti . Pakatiyā eva paṇḍito byatto medhāvī, rañño puññānubhāvaṃ nissāya panassa attano kammānubhāvena paracittañāṇaṃ uppajjati. Yena dvādasayojanāya rājaparisāya cittācāraṃ ñatvā rañño ahite hite ca vavatthapetuṃ samattho hoti. Sopi taṃ attano ānubhāvaṃ disvā tuṭṭhahadayo rājānaṃ sabbakiccānusāsanena pavāreti. Tena vuttaṃ puna caparaṃ…pe… pariṇāyakaratanaṃ pātubhavatīti. Tattha ṭhapetabbaṃ ṭhapetunti tasmiṃ tasmiṃ ṭhānantare ṭhapetabbaṃ ṭhapetuṃ.
此因患难而显现之世间正宝，对于国王、转轮圣王者，具足一切治理事务之能力乃至完善之宝相。此者如老国王之长子，极其聪慧贤达，依依奉承国王之功德感应，因自业感应生起分别他心之慧。由是能洞察王宫十二由旬之境，辨察国王利益与损害而予以辅佐。且见己闻如是国有感应而欢喜，专心辅导国王行使一切法度。由此故复言“此为完善之宝也”。此处谓于各时各地应安置及维护之义。
§259
259.Samavepākiniyātiādi heṭṭhā vuttameva.
259.『同等成熟』等语，乃前文已述之义也。
§260
260.Kaṭaggahenāti jayaggāhena. Mahantaṃ bhogakkhandhanti ekappahāreneva dve vā tīṇi vā satasahassāni. Kevalā paripūrā paṇḍitabhūmīti paṇḍito tīṇi sucaritāni pūretvā sagge nibbattati, tato manussalokaṃ āgacchanto kularūpabhogasampattiyaṃ nibbattati, tattha ṭhito tīṇi ca sucaritāni pūretvā puna sagge nibbattatīti ayaṃ sakalā paripuṇṇā paṇḍitabhūmi. Sesaṃ sabbattha uttānamevāti.
名为挫折即胜利之持有。巨大财物聚积仅因一时放弃，能达到二、三或数十万计。仅为圆满博学的境地者，须摄持三种善行，圆满毕竟，方能生于天界；之后生入人间，因具足家族形态以及财物丰盛，亦能圆满三种善行，复生天界，成此满员圆满的博学之境；剩余则是一切皆为上乘者。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Bālapaṇḍitasuttavaṇṇanā niṭṭhitā. · 愚者与智者经释义完毕。
10. Devadūtasuttavaṇṇanā10. 天使经释义
§261
261.Evaṃme sutanti devadūtasuttaṃ. Tattha dve agārātiādi assapurasutte vitthāritameva.
如是所闻，天使说法。其中特别涉及无家等义，详述于驴城经中。
§262
262.Nirayaṃ upapannāti bhagavā katthaci nirayato paṭṭhāya desanaṃ devalokena osāpeti, katthaci devalokato paṭṭhāya nirayena osāpeti. Sace saggasampattiṃ vitthāretvā kathetukāmo hoti, nirayadukkhaṃ ekadesato katheti, tiracchānayonidukkhaṃ pettivisayadukkhaṃ manussalokasampattiṃ ekadesato katheti, saggasampattimeva vitthāreti. Sace nirayadukkhaṃ vitthāretvā kathetukāmo hoti, devalokamanussalokesu sampattiṃ tiracchānayonipettivisayesu ca dukkhaṃ ekadesato katheti, nirayadukkhameva vitthāreti. So imasmiṃ sutte nirayadukkhaṃ vitthāretukāmo, tasmā devalokato paṭṭhāya desanaṃ nirayena osāpeti. Devalokamanussalokasampattiyo tiracchānayonipettivisayadukkhāni ca ekadesato kathetvā nirayadukkhameva vitthārena kathetuṃ tamenaṃ, bhikkhave, nirayapālātiādimāha.
谓堕狱者，世尊谓：某处自地狱出，得命令天界说法而释放；某处自天界出，受命说法而自地狱获释。若欲详细宣说天界荣华，则先详述地狱之苦；若欲详述地狱之苦，则先呈现天界与人世间诸苦。此经中欲详述地狱苦故，乃由天界命令代为宣说。天界与人间荣华及三界苦，齐述之后，归入地狱痛苦为终。此即所谓世尊称：诸比库，此者谓地狱守护者等。
Tattha ekacce therā ‘‘nirayapālā nāma natthi, yantarūpaṃ viya kammameva kāraṇaṃ kāretī’’ti vadanti. Tesaṃ taṃ ‘‘atthi niraye nirayapālāti, āmantā, atthi ca kāraṇikā’’tiādinā nayena abhidhamme (kathā. 866) paṭisedhitameva. Yathā hi manussaloke kammakāraṇakārakā atthi, evameva niraye nirayapālā atthīti. Yamassa raññoti yamarājā nāma vemānikapetarājā, ekasmiṃ kāle dibbavimāne dibbakapparukkhadibbauyyānadibbanāṭakādisampattiṃ anubhavati, ekasmiṃ kāle kammavipākaṃ, dhammiko rājā. Na cesa ekova hoti, catūsu pana dvāresu cattāro janā honti. Nāddasanti attano santike pesitassa kassaci devadūtassa abhāvaṃ sandhāya evaṃ vadati. Atha naṃ yamo ‘‘nāyaṃ bhāsitassa atthaṃ sallakkhetī’’ti ñatvā sallakkhāpetukāmo ambhotiādimāha.
有些长老谓：“地狱守护者名不实存，似仅为业力使然。”对此，论典内有明确反驳：确有地狱，确有守护者及因缘。正如人间有业因与业果，地狱守护者亦然。所谓阎王即宰判阴界诸鬼王，彼于某时驾云天座，观梵树及诸天景致，亦因业受报，为律法之王非唯一者，四门并立，有四人守护。阎王察觉某使者失职，欲严令训诫，乃言：“不应废弃先圣所载之义”，噶尔比语意旨也。
Jātidhammoti jātisabhāvo, aparimutto jātiyā, jāti nāma mayhaṃ abbhantareyeva atthīti. Parato jarādhammotiādīsupi eseva nayo.
所谓生死法者，指生之本性，其生不息，源自我间。相对老死等诸法，亦同此理。
§263
263.Paṭhamaṃ devadūtaṃ samanuyuñjitvāti ettha daharakumāro atthato evaṃ vadati nāma ‘‘passatha, bho, mayhampi tumhākaṃ viya hatthapādā atthi, sake panamhi muttakarīse palipanno, attano dhammatāya uṭṭhahitvā nhāyituṃ na sakkomi, ahaṃ kiliṭṭhagattomhi, nhāpetha manti vattumpi na sakkomi, jātitomhi aparimuttatāya ediso jāto. Na kho panāhameva, tumhepi jātito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jāti āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto, vacanattho pana maghadevasutte vuttova.
263.首先传达天神使者之语，这里童子从实说：他说『看啊，我这里也有你们那样的手足，但固然自己已堕泥泥淖，无法从本性中兴起洗净自己；我心肠污秽，心念杂乱，连想要洗涤的念头也无法产生；我是生来未得解脱的另一个出生者。实非唯我一人，你们亦复是未得解脱的再生者。正如对我，亦当视你们的再生为同等。』这就是经“魔神天神经”所言，天神使者之名由此而来。
Dutiyaṃdevadūtanti etthāpi jarājiṇṇasatto atthato evaṃ vadati nāma – ‘‘passatha, bho, ahampi tumhe viya taruṇo ahosiṃ ūrubalabāhubalajavanasampanno, tassa me tā balajavanasampattiyo antarahitā, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, jarāyamhi aparimuttatāya ediso jāto. Na kho panāhameva, tumhepi jarāya aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi jarā āgamissati, iti tassā pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
第二位天使，意即年老衰败之众，实则说曰：『观看吧，比沙，我曾如你们一般年轻，体魄强健，臂力与活力充足，那时我具备那力量与活力，现已丧失，虽然尚在，但我的手脚不再履行手脚之责，于老年时由不自由而诞生。如不是只有我，你们也同样因老而失去自由。正如我如此，你们的老年亦将来临，因此当先为其到来作善准备』。于是该天使由此而生。
Tatiyaṃ devadūtanti etthāpi gilānasatto atthato eva vadati nāma – ‘‘passatha, bho, ahampi tumhe viya nirogo ahosiṃ, somhi etarahi byādhinā abhihato sake muttakarīse palipanno, uṭṭhātumpi na sakkomi, vijjamānāpi me hatthapādā hatthapādakiccaṃ na karonti, byādhitomhi aparimuttatāya ediso jāto. Na kho panāhameva, tumhepi byādhito aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākaṃ byādhi āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
第三位天使，意即疾病之众，实则说曰：『观看吧，比沙，我曾如你们一般无病，现今疾病侵袭我，遍体涂污，无能起身，虽然尚在，但我的手脚不再履行手脚之责，于疾病时由不自由而诞生。如不是只有我，你们亦因疾病而失去自由。正如我如此，你们的疾病亦将来临，因此当先为其到来作善准备』。于是该天使由此而生。
§265
265.Catutthaṃ devadūtanti ettha pana kammakāraṇā vā devadūtāti kātabbā kammakāraṇikā vā. Tattha pana kammakāraṇapakkhe bāttiṃsa tāva kammakāraṇā atthato evaṃ vadanti nāma – ‘‘mayaṃ nibbattamānā na rukkhe vā pāsāṇe vā nibbattāma, tumhādisānaṃ sarīre nibbattāma, iti amhākaṃ pure nibbattitova kalyāṇaṃ karothā’’ti. Tenete devadūtā nāma jātā. Kammakāraṇikāpi atthato evaṃ vadanti nāma – ‘‘mayaṃ dvattiṃsa kammakāraṇā karontā na rukkhādīsu karoma, tumhādisesu sattesuyeva karoma, iti amhākaṃ tumhesu pure kammakāraṇākaraṇatova kalyāṇaṃ karothā’’ti. Tenetepi devadūtā nāma jātā.
第二百六十五条，第四位天使，若以行为缘起解，则谓所谓行为之天使。彼方三十二位行为之缘起者实如是言曰：『我辈所生，非于树上，亦非于石上，乃生于汝等之身中，尔等当为我辈先前之出世立善愿』。于是该众天使由此而生。又从行为缘起者言曰：『我辈三十二位行为者不于树等处生，乃于汝等之身体中而生，尔等当为我辈先作行为缘起，而立善愿』。于是该众天使亦由此而生。
§266
266.Pañcamaṃ devadūtanti ettha matakasatto atthato evaṃ vadati nāma – ‘‘passatha bho maṃ āmakasusāne chaḍḍitaṃ uddhumātakādibhāvaṃ pattaṃ, maraṇatomhi aparimuttatāya ediso jāto. Na kho panāhameva, tumhepi maraṇato aparimuttāva. Yatheva hi mayhaṃ, evaṃ tumhākampi maraṇaṃ āgamissati, iti tassa pure āgamanāva kalyāṇaṃ karothā’’ti. Tenesa devadūto nāma jāto.
第二百六十六条，第五位天使，意即死亡之众，实则说曰：『观看吧，比沙，我曾为未产下的胎儿，现在脱离母体，生于世间，由死亡之中不自由而生。非唯我如此，你们亦由死亡而不自由。正如我如此，你们的死亡亦将到来，因此当先为其到来作善准备』。于是该天使由此而生。
Imaṃ pana devadūtānuyogaṃ ko labhati, ko na labhatīti? Yena tāva bahuṃ pāpaṃ kataṃ, so gantvā niraye nibbattatiyeva. Yena pana parittaṃ pāpakammaṃ kataṃ, so labhati. Yathā hi sabhaṇḍaṃ coraṃ gahetvā kattabbameva karonti, na vinicchinanti. Anuvijjitvā gahitaṃ pana vinicchayaṭṭhānaṃ nayanti, so vinicchayaṃ labhati. Evaṃsampadametaṃ. Parittapāpakammā hi attano dhammatāyapi saranti, sāriyamānāpi saranti.
如此这般，何人得此众天使之应？何人不得？凡造众恶业者，必往地狱受生。凡造防止恶业者，必能获益。犹如偷得整头牛，务必施行此盗行为，不弃残余。然施行偷盗惩罚后所获，堪作终结。此法亦然。防止恶业者亦护持己之法，乃至守护自法而行。
Tattha dīghajayantadamiḷo nāma attano dhammatāya sari. So kira damiḷo sumanagirivihāre ākāsacetiyaṃ rattapaṭena pūjesi. Atha niraye ussadasāmante nibbatto aggijālasaddaṃ sutvāva attano pūjitapaṭaṃ anussari, so gantvā sagge nibbatto. Aparopi puttassa daharabhikkhuno khalisāṭakaṃ dento pādamūle ṭhapesi, maraṇakālamhi paṭapaṭāti sadde nimittaṃ gaṇhi, sopi ussadasāmante nibbatto jālasaddena taṃ sāṭakaṃ anussaritvā sagge nibbatto. Evaṃ tāva attano dhammatāya kusalaṃ kammaṃ saritvā sagge nibbattatīti.
此处有名长寿毗湿奴者，本守其法甚善。彼毗湿奴曾于须摩那吉里寺，以红布供奉空中舍利塔。后来其于地狱火境生，于火网声闻其供奉布，识忆其供奉布，遂往天界生。又其子为幼比库，持着沙特迦于足根。其于临终时，听折竹声闻号，成为异相，依其亦生地狱火境，闻网鸣，忆持沙特迦，遂往天界生。是故，彼守其法作善业而生天界。
Attano dhammatāya asarante pana pañca devadūte pucchati. Tattha koci paṭhamena devadūtena sarati, koci dutiyādīhi. Yo pana pañcahipi na sarati, taṃ yamo rājā sayaṃ sāreti. Eko kira amacco sumanapupphakumbhena mahācetiyaṃ pūjetvā yamassa pattiṃ adāsi, taṃ akusalakammena niraye nibbattaṃ yamassa santikaṃ nayiṃsu. Tasmiṃ pañcahipi devadūtehi kusale asarante yamo sayaṃ olokento disvā – ‘‘nanu tvaṃ mahācetiyaṃ sumanapupphakumbhena pūjetvā mayhaṃ pattiṃ adāsī’’ti sāresi, so tasmiṃ kāle saritvā devalokaṃ gato. Yamo pana sayaṃ oloketvāpi apassanto – ‘‘mahādukkhaṃ nāma anubhavissati ayaṃ satto’’ti tuṇhī hoti.
以自己法性不相应者，五位天使前来盘问。其中有一位为第一位天使侍奉，有的则为第二位及以后位天使侍奉。而如果五位皆不相应者，则由阎王亲自负责看护。据记载，有一位愚不可及者，曾以鲜花、香囊供养大塔，阎王因此接受其供养，然以恶业堕地狱，便被带至阎王面前。在五位天使及阎王亲见念中，阎王默然观察而对其言：“你莫非供养这大塔时献上鲜花香囊，故我接受你的供养吗？”因而便释放他。其时他相应，堕天界去；但阎王亲观察其境却未见，心念谓：“此生极苦，必将受大苦”，遂默然无语。
§267
267.Mahānirayeti avīcimahānirayamhi. Kiṃ panassa pamāṇaṃ? Abbhantaraṃ āyāmena ca vitthārena ca yojanasataṃ hoti. Lohapathavī lohachadanaṃ ekekā ca bhitti navanavayojanikā hoti. Puratthimāya bhittiyā acci uṭṭhitā pacchimaṃ bhittiṃ gahetvā taṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo. Iti jālapariyantavasena āyāmavitthārato aṭṭhārasayojanādhikāni tīṇi yojanasatāni, parikkhepato pana navayojanasatāni catupaṇṇāsayojanāni, samantā pana ussadehi saddhiṃ dasayojanasahassaṃ hoti.
所谓“无间地狱”即“无间大地狱”。其范围多大？长度、宽度皆达百由旬。铜地与铁盖各为墙壁，每面墙长九百由旬。东墙立着火焰，越过东墙后长百由旬。其余三面亦如是。如网状围墙，按其长度和宽度共计十八百由旬，四面有九百由旬四十五条，周围药草相连，合计有一万由旬。
§268
268.Ubbhataṃ tādisameva hotīti ettha akkantapadaṃ yāva aṭṭhito daḷhaṃ uddharitumeva na sakkā. Ayaṃ panettha attho – heṭṭhato paṭṭhāya ḍayhati, uparito paṭṭhāya jhāyati, iti akkamanakāle ḍayhamānaṃ paññāyati, uddharaṇakāle tādisameva, tasmā evaṃ vuttaṃ. Bahusampattoti bahūni vassasatavassasahassāni sampatto.
所谓“向上”即“此方无法强行拔起”，即意为从下面依附着燃烧，从上面依托着熄灭，故在拔起时亦如是，因此有此说。所谓“多业成就”即成就无数百千万劫。
Kasmā panesa narako avīcīti saṅkhaṃ gatoti. Vīci nāma antaraṃ vuccati, tattha ca aggijālānaṃ vā sattānaṃ vā dukkhassa vā antaraṃ natthi. Tasmā so avīcīti saṅkhaṃ gatoti. Tassa hi puratthimabhittito jālā uṭṭhitā saṃsibbamānā yojanasataṃ gantvā pacchimabhittiṃ vinivijjhitvā parato yojanasataṃ gacchati. Sesadisāsupi eseva nayo.
为何称该地狱为无间者，是因称之为“无缝”者。所谓“无缝”乃指其间无火网或众生之苦间隙故。由此故称其为无缝地狱。该地狱东墙为火网，生生相缠绕一百由旬，越过西墙而转到另一百由旬，四面亦皆如此。
Imesaṃ channaṃ jālānaṃ majjhe nibbatto devadatto, tassa yojanasatappamāṇo attabhāvo, dve pādā yāva gopphakā lohapathaviṃ paviṭṭhā, dve hatthā yāva maṇibandhā lohabhittiyo paviṭṭhā, sīsaṃ yāva bhamukaṭṭhito lohachadane paviṭṭhaṃ, adhobhāgena ekaṃ lohasūlaṃ pavisitvā kāyaṃ vinivijjhantaṃ chadane paviṭṭhaṃ, pācīnabhittito nikkhantasūlaṃ hadayaṃ vinivijjhitvā pacchimabhittiṃ paviṭṭhaṃ , uttarabhittito nikkhantasūlaṃ phāsukā vinivijjhitvā dakkhiṇabhittiṃ paviṭṭhaṃ. Niccale tathāgatamhi aparaddhattā niccalova hutvā paccatīti kammasarikkhatāya ediso jāto. Evaṃ jālānaṃ nirantaratāya avīci nāma.
网状围墙中住所为地狱名曰“得禅”，其长度为一百由旬。二足为铁甲地面，二臂延至铁墙上，头部达铁板顶端。体内有一铁杆插入，覆于包裹身体的铁盖下。南墙插有突出的铁矛，伤害心脏，中墙插有突出的铁矛，伤害心脏，北墙亦如是。此地有恶行故乃出生于地狱。此网状围墙连续不断，因而称为无间地狱。
Abbhantare panassa yojanasatike ṭhāne nāḷiyaṃ koṭṭetvā pūritapiṭṭhaṃ viya sattā nirantarā, ‘‘imasmiṃ ṭhāne satto atthi, imasmiṃ natthī’’ti na vattabbaṃ, gacchantānaṃ ṭhitānaṃ nisinnānaṃ nipannānaṃ anto natthi, gacchante vā ṭhite vā nisinne vā nipanne vā aññamaññaṃ na bādhanti. Evaṃ sattānaṃ nirantaratāya avīci.
在内部有一百由旬宽的地方挖掘沟渠，似积满水的池塘，有众生不断地流动，来来往往却不可说此处有或无众生。行走、站立、坐卧者互不妨碍。众生因如此连续不断，因而为无间。
Kāyadvāre pana cha upekkhāsahagatāni cittāni uppajjanti, ekaṃ dukkhasahagataṃ. Evaṃ santepi yathā jivhagge cha madhubindūni ṭhapetvā ekasmiṃ tambalohabindumhi ṭhapite anudahanabalavatāya tadeva paññāyati, itarāni abbohārikāni honti, evaṃ anudahanabalavatāya dukkhamevettha nirantaraṃ, itarāni abbohārikānīti. Evaṃ dukkhassa nirantaratāya avīci.
身体之门中，然而生起六种带有漠视心的心态，其中有一种带有苦的心态。正如在蜂窝内置入六滴蜂蜜，在同一个铜盘上又放置一滴燃烧的火炭，因其燃烧之力，火炭的光亮受到彰显，而其他蜂蜜则黯然无光，正如因燃烧之力，苦亦于此常恒存在，而其他[心态]则如同黯淡无光的蜂蜜。因此，苦的不断存在如同无间地狱。
§269
269.Mahantoti yojanasatiko. So tattha patatīti eko pādo mahāniraye hoti, eko gūthaniraye nipatati. Sūcimukhāti sūcisadisamukhā, te hatthigīvappamāṇā ekadoṇikanāvāppamāṇā vā honti.
269句中“大”者，指百由旬之巨。于此处说“一足堕落”，即有一只脚堕入大地狱，有一只脚落入深坑地狱。“针口”者，即针尖之口，大小如象鼻，或如一根指状物的小针头。
Kukkulanirayoti yojanasatappamāṇova anto kūṭāgāramattavitaccitaaṅgārapuṇṇo ādittachārikanirayo, yattha patitapatitā kudrūsakarāsimhi khittaphālavāsisilādīni viya heṭṭhimatalameva gaṇhanti.
积聚地狱者，即面积约百由旬，终点为如山屋大小，满布炭火的燃烧地狱，从中跌落的众生如同被投入至污秽恶臭、腐坏粪便、粪土等之中。这是苦难之极。
Āropentīti ayadaṇḍehi pothentā āropenti. Tesaṃ ārohanakāle te kaṇṭakā adhomukhā honti, orohanakāle uddhaṃmukhā.
以鞭杖驱使者，谓用鞭棒鞭策推动。其上行时，刺针向下；下行时，刺针朝上。
Vāteritānīti kammamayena vātena calitāni. Hatthampi chindantīti phalake maṃsaṃ viya koṭṭayamānāni chindanti. Sace uṭṭhāya palāyati, ayopākāro samuṭṭhahitvā parikkhipati, heṭṭhā khuradhārā samuṭṭhāti.
被风驱动者，指因业力所致，如风一般被吹动。手亦如砍肉般用板块劈砍。若起身逃跑，则捡起金属制的工具抛掷，脚下生出马刀刃般的尖锐物。
Khārodakā nadīti vetaraṇī nāma tambalohanadī. Tattha ayomayāni kharavālika-pokkharapattāni, heṭṭhā khuradhārā ubhosu tīresu vettalatā ca kusatiṇāni ca. So tattha dukkhā tibbā kharāti so tattha uddhañca adho ca vuyhamāno pokkharapattesu chijjati. Siṅghāṭakasaṇṭhānāya kharavālikāya kaṇṭakehi vijjhiyati, khuradhārāhi phāliyati, ubhosu tīresu kusatiṇehi vilekhati, vettalatāhi ākaḍḍhiyati, tikkhasattīhi phāliyati.
刀剑河者，即名为韦塔拉尼的铜河。河中布满铁刺、铁栅栏及河岸石块，下方有马刀刃般锋利的刺，河两岸遍布荆棘和毒蛇。此处之苦极为剧烈，是因为刺及利刃不断割裂桥墩及河岸，用尖锐棘刺刺穿铁栅栏，用马刀刃砍断铁刺，用锋利之物划破荆棘，用鞭棍划伤毒蛇，锋利的具足亦切割其间。
§270
270.Tattenaayosaṅkunāti tena jigacchitomhīti vutte mahantaṃ lohapacchiṃ lohaguḷānaṃ pūretvā taṃ upagacchanti, so lohaguḷabhāvaṃ ñatvā dante samphuseti, athassa te tattena ayosaṅkunā mukhaṃ vivaranti, tambalohadhārehi mahantena lohakaṭāhena tambalohaṃ upanetvā evamevaṃ karonti. Puna mahānirayeti evaṃ pañcavidhabandhanato paṭṭhāya yāva tambalohapānā tambalohapānato paṭṭhāya puna pañcavidhabandhanādīni kāretvā mahāniraye pakkhipanti. Tattha koci pañcavidhabandhaneneva muccati, koci dutiyena, koci tatiyena, koci tambalohapānena muccati, kamme pana aparikkhīṇe puna mahāniraye pakkhipanti.
270.由此铁链之故，汝当知一句讲及巨铁铠甲者，其于巨铁珠、铁块充满之后，众生趋往，知其为铁珠形状，因而以牙齿咬碎。随后，因着铁链束缚，其口张开。他们借着铁环之链，以及巨大铁钳，将铁块牵引，施行如是行为。复次，因五种束缚之故，被投于大地狱中。此间，有者仅因五种束缚之一而获解脱，有者因第二者解脱，有者因第三者解脱，有者因饮铁水而获解脱。然未审慎于业之行为，仍复被投大地狱中。
Idaṃ pana suttaṃ gaṇhanto eko daharabhikkhu, – ‘‘bhante, ettakaṃ dukkhamanubhavitasattaṃ punapi mahāniraye pakkhipantī’’ti āha. Āma, āvuso, kamme aparikkhīṇe punappunaṃ evaṃ karontīti. Tiṭṭhatu, bhante, uddeso, kammaṭṭhānameva kathethāti kammaṭṭhānaṃ kathāpetvā sotāpanno hutvā āgamma uddesaṃ aggahesi. Aññesampi imasmiṃ padese uddesaṃ ṭhapetvā arahattaṃ pattānaṃ gaṇanā natthi. Sabbabuddhānañcetaṃ suttaṃ avijahitameva hoti.
就此说法，有一比库年少者承受持诵，称：「乞师，业苦如此沉重之众生，何故复被投大地狱中？」答曰：「善友，因不审慎而复行此等业故也。愿住持，老师，正所行业即为之处，闻彼教法而成须陀洹果，进而获得目标。于他处亦以彼教义设定，已成阿拉汉者无罪责任。诸佛皆于此法无懈怠。」
§271
271.Hīnakāyūpagāti hīnakāyaṃ upagatā hutvā. Upādāneti taṇhādiṭṭhigahaṇe. Jātimaraṇasambhaveti jātiyā ca maraṇassa ca kāraṇabhūte. Anupādāti catūhi upādānehi anupādiyitvā. Jātimaraṇasaṅkhayeti jātimaraṇasaṅkhayasaṅkhāte nibbāne vimuccanti.
271.所谓低身法，即入于卑下的身心状态。执着者，即对渴爱等有见执著。出于生死因缘，即为生及死之原因。无执者，谓对四类执着无所执著。生死尽者，谓于生死尽之灭尽得解脱。
Diṭṭhadhammābhinibbutāti diṭṭhadhamme imasmiṃyeva attabhāve sabbakilesanibbānena nibbutā. Sabbadukkhaṃ upaccagunti sabbadukkhātikkantā nāma honti.
已断见法者，谓于现法中己身之诸形态，由遍除诸染污而宁静。遍除一切苦者，即称超越诸苦。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Devadūtasuttavaṇṇanā niṭṭhitā. · 天使经注释完毕。
Tatiyavaggavaṇṇanā niṭṭhitā. · 第三品注释完毕。