4. Vibhaṅgavaggo · 4. 分别品义注
4. Vibhaṅgavaggo4. 分别品
1. Bhaddekarattasuttavaṇṇanā1. 贤善一夜经注释
§272
272.Evaṃme sutanti bhaddekarattasuttaṃ. Tattha bhaddekarattassāti vipassanānuyogasamannāgatattā bhaddakassa ekarattassa. Uddesanti mātikaṃ. Vibhaṅganti vitthārabhājanīyaṃ.
如是我闻，此为善见比库经文。所谓善见比库者，指具正颖慧专注于观智修习之比库。此处指出经意为总纲，细分则为详解之义。
Atītanti atīte pañcakkhandhe. Nānvāgameyyāti taṇhādiṭṭhīhi nānugaccheyya. Nappaṭikaṅkheti taṇhādiṭṭhīhi na pattheyya. Yadatītanti idamettha kāraṇavacanaṃ. Yasmā yaṃ atītaṃ, taṃ pahīnaṃ niruddhaṃ atthaṅgataṃ, tasmā taṃ puna nānugaccheyya. Yasmā ca yaṃ anāgataṃ, taṃ appattaṃ ajātaṃ anibbattaṃ, tasmā tampi na pattheyya.
所谓过去者，即五蕴中已然过去者。谓不可随顺欲贪执见而生之行为。谓不可依附贪执见而得之果报。所谓已过去，是因缘所成之谓。因过去者已断绝、阻绝、消灭故，不当复随其后。又因将来者未生、未得、未触故，也不可望得。
Tattha tatthāti paccuppannampi dhammaṃ yattha yattheva uppanno, tattha tattheva ca naṃ aniccānupassanādīhi sattahi anupassanāhi yo vipassati araññādīsu vā tattha tattheva vipassati. Asaṃhīraṃasaṃkuppanti idaṃ vipassanāpaṭivipassanādassanatthaṃ vuttaṃ. Vipassanā hi rāgādīhi na saṃhīrati na saṃkuppatīti asaṃhīraṃ asaṃkuppaṃ, taṃ anubrūhaye vaḍḍheyya, paṭivipasseyyāti vuttaṃ hoti. Atha vā nibbānaṃ rāgādīhi na saṃhīrati na saṃkuppatīti asaṃhīraṃ asaṃkuppaṃ. Taṃ vidvā paṇḍito bhikkhu anubrūhaye, punappunaṃ tadārammaṇaṃ taṃ taṃ phalasamāpattiṃ appento vaḍḍheyyāti attho.
所谓此处者，即前后现起法及其现法之所在。于此处，修习无常等观，智者于空寂林等处，亦当随处观照。所谓不动不乱者，是说观智虽对欲欲等不生动荡、纷乱。因不动不乱而生长增进，能更深细观。或如彼涅槃，亦同理不动不乱。因此贤者比库应不断提起此念，增进各阶段果证之法。
Tassa pana anubrūhantassa atthāya – ajjeva kiccamātappanti kilesānaṃ ātāpanaparitāpanena ātappanti laddhanāmaṃ vīriyaṃ ajjeva kātabbaṃ. Ko jaññā maraṇaṃ suveti sve jīvitaṃ vā maraṇaṃ vā ko jānāti. Ajjeva dānaṃ vā dassāmi, sīlaṃ vā rakkhissāmi, aññataraṃ vā pana kusalaṃ karissāmīti hi ‘‘ajja tāva papañco atthi, sve vā punadivase vā karissāmī’’ti cittaṃ anuppādetvā ajjeva karissāmīti evaṃ vīriyaṃ kātabbanti dasseti. Mahāsenenāti aggivisasatthādīni anekāni maraṇakāraṇāni tassa senā, tāya mahatiyā senāya vasena mahāsenena evarūpena maccunā saddhiṃ ‘‘katipāhaṃ tāva āgamehi yāvāhaṃ buddhapūjādiṃ attano avassayakammaṃ karomī’’ti . Evaṃ mittasanthavākārasaṅkhāto vā, ‘‘idaṃ sataṃ vā sahassaṃ vā gahetvā katipāhaṃ āgamehī’’ti evaṃ lañjānuppadānasaṅkhāto vā, ‘‘imināhaṃ balarāsinā paṭibāhissāmī’’ti evaṃ balarāsisaṅkhāto vā saṅgaro natthi. Saṅgaroti hi mittasanthavākāralañjānuppadānabalarāsīnaṃ nāmaṃ, tasmā ayamattho vutto.
对其增长者而言——今日须勤作怯恶烦恼之热诚，勤敏之力业当今日兴发。谁知生死幻灭，谁识生死所终？今日起誓当施捨守戒作善功，不于今日生疑。正是今时勤厉发心，不起疑惑，力业自应作如是。犹如大军主令众多将士，视死如归，誓言随军终至诸佛供养等殊胜功德。此亦比拟有义，如良友合心遵行法时，虽无争执亦堪称战，故用“战”喻此勤力事功之胜义。
Atanditanti analasaṃ uṭṭhāhakaṃ. Evaṃ paṭipannattā bhaddo ekaratto assāti bhaddekaratto. Iti taṃ evaṃ paṭipannapuggalaṃ ‘‘bhaddekaratto aya’’nti. Rāgādīnaṃ santatāya santo buddhamuni ācikkhati.
所谓不怠者，即是不懒惰苦行起者。断除诸法，称彼修持谓善见比库。故言善见比库即此行人也。以常断贪等烦恼，圣悟佛陀示现法故。
§273
273.Evaṃrūpotiādīsu kāḷopi samāno indanīlamaṇivaṇṇo ahosinti evaṃ manuññarūpavaseneva evaṃrūpo ahosiṃ. Kusalasukhasomanassavedanāvaseneva evaṃvedano. Taṃsampayuttānaṃyeva saññādīnaṃ vasena evaṃsañño evaṃsaṅkhāro evaṃviññāṇo ahosiṃ atītamaddhānanti.
如黑曜宝石色泽，亦有人形相等，且心乐善种种感触状态。相联摄诸种感触，名为分别温和，如是转生之心境亦复如是。所谓过去现世，乃相续不断变化之辞。
Tattha nandiṃ samanvānetīti tesu rūpādīsu taṇhaṃ samanvāneti anupavatteti. Hīnarūpādivasena pana evaṃrūpo ahosiṃ…pe… evaṃviññāṇo ahosinti na maññati.
此中，说“引起欢喜”者，于诸色等中引起或生起渴爱。按劣色等之类，亦当如此：谓此色等缘渴爱增上。如此识亦然，不分别识中有此义。
Nandiṃ na samanvānetīti taṇhaṃ vā taṇhāsampayuttadiṭṭhiṃ vā nānupavattayati.
若非引起欢喜者，则渴爱或与渴爱之见相应之事，皆不生起。
§274
274.Evaṃrūpo siyantiādīsupi taṃmanuññarūpādivaseneva taṇhādiṭṭhipavattasaṅkhātā nandisamanvānayanāva veditabbā.
274.如色等般相应者，当知此乃因渴爱及渴爱见所导致之诸欢喜。
§275
275.Kathañca, bhikkhave, paccuppannesu dhammesu saṃhīratīti idaṃ ‘‘paccuppannañca yo dhammaṃ, tattha tattha vipassati. Asaṃhīraṃ asaṃkuppa’’nti uddesassa niddesatthaṃ vuttaṃ. Kāmañcettha ‘‘kathañca, bhikkhave, paccuppannaṃ dhammaṃ na vipassatī’’tiādi vattabbaṃ siyā, yasmā pana asaṃhīrāti ca asaṃkuppāti ca vipassanā vuttā, tasmā tassā eva abhāvañca bhāvañca dassetuṃ saṃhīratīti mātikaṃ uddharitvā vitthāro vutto. Tattha saṃhīratīti vipassanāya abhāvato taṇhādiṭṭhīhi ākaḍḍhiyati. Na saṃhīratīti vipassanāya bhāvena taṇhādiṭṭhīhi nākaḍḍhiyati. Sesaṃ sabbattha uttānamevāti.
275.如是，比库，谓因现法诸法之生起谓“凝结”者，旨在说明“观现法诸法如实，不凝结不搅乱”。或可说“比库，何以现法诸法不观？”若云不凝结即无搅乱即观断，是故提出凝结之反义（破坏，减弱）义，为方便教观。于此，“凝结”者，指因体会渴爱见之不存在而于观断中被减弱者；非指观之存在而反加渴爱见。其余皆称为“胜解”。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释之
Bhaddekarattasuttavaṇṇanā niṭṭhitā. · 贤善一夜经注释完毕。
2. Ānandabhaddekarattasuttavaṇṇanā2. 阿难贤善一夜经注释
§276
276.Evaṃme sutanti ānandabhaddekarattasuttaṃ. Tattha paṭisallānā vuṭṭhitoti phalasamāpattito vuṭṭhito. Ko nu kho, bhikkhaveti jānantova kathāsamuṭṭhāpanatthaṃ pucchi.
276.如是所闻，即安陀跋提拉日经。彼经中云“退安静起”，谓得果证而生起。比库们知此语意，当然提问以发起议论。
§278
278.Sādhu sādhūti therassa sādhukāramadāsi. Sādhu kho tvanti parimaṇḍalehi padabyañjanehi parisuddhehi kathitattā desanaṃ pasaṃsanto āha. Sesaṃ sabbattha uttānamevāti.
278.“善哉善哉”，谓长老作善事时赞叹。此“善哉”由周围干净清净之音节发出，赞叹法语所至。其余皆称为“胜解”。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释之
Ānandabhaddekarattasuttavaṇṇanā niṭṭhitā. · 阿难善一夜经注释完毕。
3. Mahākaccānabhaddekarattasuttavaṇṇanā三、玛哈咖吒那善一夜经注释
§279
279.Evaṃme sutanti mahākaccānabhaddekarattasuttaṃ. Tattha tapodārāmeti tattodakassa rahadassa vasena evaṃladdhanāme ārāme. Vebhārapabbatassa kira heṭṭhā bhūmaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmauyyānehi ca samannāgataṃ, tattha nāgānaṃ kīḷanaṭṭhāne mahāudakarahado, tato tapodā nāma nadī sandati kuthitā uṇhodakā. Kasmā panesā edisā jātā? Rājagahaṃ kira parivāretvā mahā petaloko, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā sā kuthitā sandati. Vuttampi cetaṃ – ‘‘yatāyaṃ, bhikkhave, tapodā sandati, so daho acchodako sītodako sātodako setodako suppatittho ramaṇīyo pahūtamacchakacchapo, cakkamattāni ca padumāni pupphanti . Apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati, tenāyaṃ tapodā kuthitā sandatī’’ti (pārā. 231). Imassa pana ārāmassa abhisammukhaṭṭhāne tato mahāudakarahado jāto, tassa nāmavasenāyaṃ vihāro tapodārāmoti vuccati.
如是我闻，于此大咖吒那波陀迦罗多经中有所记载。所谓波陀罗，乃指波陀之水之隐居处，名为“如此获得”之园林。相传该园位于韦婆罗山下，为大地之龙族栖息地，方圆约有五由旬，名为龙之府邸，其形如同天界，地面铺有珍宝玉石，有园林与林木作伴。龙族在此嬉戏玩耍，邻近有大海大河，名为波陀河，从此处流出温暖水常流。为何此水如此温暖？据说因王舍城周围有大鬼界，且有两大金属瓶载入其中，此波陀水由此流出，故水温温热。经中亦云：“比库们，波陀水之所以温热，是因其受火、风、水、土四大元素浸润，水质温和清净，河岸繁花似锦，极为美丽。且此水流自两大地狱之间，故名为波陀水。”此园林之正前方即为大海大河之边缘，因而此处园林被称为“波陀园林”。
§280
280.Samiddhīti tassa kira therassa attabhāvo samiddho abhirūpo pāsādiko, tasmā samiddhitveva saṅkhaṃ gato. Ādibrahmacariyakoti maggabrahmacariyassa ādi pubbabhāgappaṭipattibhūto. Idaṃ vatvāna sugato uṭṭhāyāsanāti madhupiṇḍikasutte (ma. ni. 1.199 ādayo) vuttanayeneva vitthāretabbaṃ.
所谓燄光者，指长老自身的慈悲光明，威仪柔和端庄，故称为燄光，故此光明教团归依。所谓初习正行，乃指修习正法福德之初步行为。世尊如此宣说后，即依《蜜饭经》中所述展开详述。
§282
282.Iti me cakkhunti imasmiṃ kira sutte bhagavā dvādasāyatanavaseneva mātikaṃ ṭhapesi. Theropi ‘‘bhagavatā heṭṭhā dvīsu, upari catutthe cāti imesu tīsu suttesu pañcakkhandhavasena mātikā ca vibhaṅgo ca kato, idha pana dvādasāyatanavaseneva vibhajanatthaṃ mātikā ṭhapitā’’ti nayaṃ paṭilabhitvā evamāha. Imaṃ pana nayaṃ labhantena therena bhāriyaṃ kataṃ, apade padaṃ dassitaṃ, ākāse padaṃ kataṃ, tena naṃ bhagavā imameva suttaṃ sandhāya – ‘‘etadaggaṃ , bhikkhave, mama sāvakānaṃ bhikkhūnaṃ saṃkhittena bhāsitassa vitthārena atthaṃ vibhajantānaṃ yadidaṃ mahākaccāno’’ti (a. ni. 1.197) etadagge ṭhapesi. Ettha pana cakkhūti cakkhupasādo. Rūpāti catusamuṭṭhānikarūpā. Iminā nayena sesāyatanānipi veditabbāni. Viññāṇanti nikantiviññāṇaṃ. Tadabhinandatīti taṃ cakkhuñceva rūpañca taṇhādiṭṭhivasena abhinandati. Anvāgametīti taṇhādiṭṭhīhi anugacchati.
佛于此经中，以十二处如同表格般设定之，以作教义纲目。长老说：“世尊在两处建立法门，其上第四处设立共五蕴、法门表格与详解。于此设立十二处法门为区分。”据此长老用这教义，作成教义纲目以备讲说。此处燄光指眼处明亮。色者指由四方所生诸色法。以此方法，其他感官亦应厘定。识者为根本识知。所说红翳者，指眼与色因执着而生烦恼。随行者意指随诸烦恼而生障碍。
Iti me mano ahosi atītamaddhānaṃ iti dhammāti ettha pana manoti bhavaṅgacittaṃ. Dhammāti tebhūmakadhammārammaṇaṃ.
此处所谓心者，指内心流转之意念，谓过去时段。所谓法者，指大地法相之障碍事物。
§283
283.Paṇidahatīti patthanāvasena ṭhapesi. Paṇidhānapaccayāti patthanāṭṭhapanakāraṇā. Sesaṃ sabbattha uttānamevāti.
谓为心愿，即定立决心之因缘。其余一切皆从此上兴起。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释之
Mahākaccānabhaddekarattasuttavaṇṇanā niṭṭhitā. · 玛哈咖吒那善一夜经注释完毕。
4. Lomasakaṅgiyabhaddekarattasuttavaṇṇanā四、罗马萨康义善一夜经注释
§286
286.Evaṃme sutanti lomasakaṅgiyabhaddekarattasuttaṃ. Tattha lomasakaṅgiyoti aṅgathero kira nāmesa, kāyassa pana īsakalomasākāratāya lomasakaṅgiyoti pākaṭo jāto. Candanodevaputtoti kassapasammāsambuddhakāle kiresa candano nāma upāsako aḍḍho mahaddhano tīṇi ratanāni catūhi paccayehi pūjetvā devaloke nibbatto, purimanāmena candano devaputtotveva saṅkhaṃ gato. Paṇḍukambalasilāyanti rattakambalasilāyaṃ. Tassā kira rattakambalasseva jayasumanapuppharāsi viya vaṇṇo, tasmā ‘‘paṇḍukambalasilā’’ti vuccati.
如是我闻，于此毛发染色比陀迦罗多经中有所记载。所谓毛发染色者，名为僧长相，体内微生白色烦恼如发般显现，故名“毛发染色”。称赞者为灿芠那天子者，乃咖萨巴正觉时期，名为灿芠那之居士，富有甚多宝物，曾以三宝四缘礼敬诸天而得涅槃。微红织物称为赤织物，颜色如同胜苏曼之花，故名“赤织物”。
Kadā pana tattha bhagavā vihāsīti? Bodhipattito sattame saṃvacchare sāvatthiyaṃ āsāḷhīmāsapuṇṇamāya dvādasayojanāya parisāya majjhe yamakapāṭihāriyaṃ katvā oruyha kaṇḍambamūle paññattavarabuddhāsane nisīditvā dhammadesanāya mahājanaṃ mahāviduggato uddharitvā buddhā nāma yasmā pāṭihāriyaṃ katvā manussapathe na vasanti, tasmā passamānasseva tassa janassa padavīkkamaṃ katvā tāvatiṃsabhavane pāricchattakamūle paṇḍukambalasilāyaṃ vassaṃ upagato, tasmiṃ samaye vihāsi.
世尊何时住于彼处？在成道后的第七年，于沙瓦提城七月满月时节，距离市区十二由旬的僧众中间，他曾行神通渡过两重障碍，至荫凉木根下安坐，于精通禅定的大觉处讲法，感召众多贤士。因已成佛，已行神通，不能常居人道。于是，他时常目视世人来去，曾于忉利天宫遮盖处、苔布毯石上住一冬。即于彼时住于此地。
Tatra bhagavāti tatra viharanto bhagavā yebhuyyena dasahi cakkavāḷasahassehi sannipatitāhi devatāhi parivuto mātaraṃ kāyasakkhiṃ katvā abhidhammapiṭakaṃ kathento gambhīraṃ nipuṇaṃ tilakkhaṇāhataṃ rūpārūpaparicchedakathaṃ paṭivijjhituṃ asakkontānaṃ devānaṃ saṃvegajananatthaṃ antarantarā bhaddekarattassa uddesañca vibhaṅgañca abhāsi. Tatrāyaṃ devaputto uggaṇhanto imā gāthā saddhiṃ vibhaṅgena uggaṇhi, devattassa pana pamādādhiṭṭhānattā dibbehi ārammaṇehi nippīḷiyamāno anupubbena suttaṃ sammuṭṭho gāthāmattameva dhāresi. Tenāha ‘‘evaṃ kho ahaṃ bhikkhu dhāremi bhaddekarattiyo gāthā’’ti.
彼时，世尊住处周围，聚集数千诸天，庄严而环绕，恭敬地以身作证。世尊讲解法藏，深入广大，精巧明了三相真谛，诠释色与非色之理。因诸天无法完全领悟其义，世尊为诸天演说吉祥昼夜法义与分类法。天子接引，合诵此偈，然而天众因妄念执着于天上乐境，渐次愈受压迫，影响能听经声，只了受这偈之义。天子自称：“如此，我持守世尊的吉祥昼夜偈。”
Uggaṇhāhitvantiādīsu tuṇhībhūto nisīditvā suṇanto uggaṇhāti nāma, vācāya sajjhāyaṃ karonto pariyāpuṇāti nāma, aññesaṃ vācento dhāreti nāma. Sesamettha uttānamevāti.
“接诵”意谓静默坐着听，然后接诵；“温习”谓用言语复诵；“持守”谓由他人口中保持记忆。此处专指“接诵”之意。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释之
Lomasakaṅgiyabhaddekarattasuttavaṇṇanā niṭṭhitā. · 罗摩萨咖吉亚跋德咖拉德经注释完毕。
5. Cūḷakammavibhaṅgasuttavaṇṇanā5. 小业分别经注释
§289
289.Evaṃme sutanti cūḷakammavibhaṅgasuttaṃ. Tattha subhoti so kira dassanīyo ahosi pāsādiko, tenassa aṅgasubhatāya subhotveva nāmaṃ akaṃsu. Māṇavoti pana taṃ taruṇakāle vohariṃsu, so mahallakakālepi teneva vohārena vohariyati. Todeyyaputtoti todeyyassa nāma pasenadirañño purohitabrāhmaṇassa putto. So kira sāvatthiyā avidūre tudigāmo nāma atthi, tassa adhipatittā todeyyoti saṅkhaṃ gato. Mahādhano pana hoti sattāsītikoṭivibhavo paramamaccharī, ‘‘dadato bhogānaṃ aparikkhayo nāma natthī’’ti cintetvā kassaci kiñci na deti. Vuttampi cetaṃ –
如此所闻者，即小论·业报分经典所记。其间有苏波陀，比库名声殊胜且德行俱佳，故以“苏波陀”名之。青年时期即修习该名，至青年壮年时也持此名。拖得耶子为国王巴谢那帝的首席婆罗门子。此人住于不远的兔邑，因担任托得耶职务而得名。此人为富豪，拥有七千亿财富极多，思量：“财富虽多无止尽。”不予他人任何资助。又有偈言：
‘‘Añjanānaṃ khayaṃ disvā, vammikānañca sañcayaṃ;
“看见油污耗尽，蚂蚁群聚成堆；
Madhūnañca samāhāraṃ, paṇḍito gharamāvase’’ti.
蜂蜜聚集家中，智者居家安住。”
Evaṃ adānameva sikkhāpesi. Dhuravihāre vasato sammāsambuddhassa yāguuḷuṅgamattaṃ vā bhattakaṭacchumattaṃ vā adatvā dhanalobhena kālaṃ katvā tasmiṃyeva ghare sunakho hutvā nibbatto. Subho taṃ sunakhaṃ ativiya piyāyati , attano bhuñjanakabhattaṃyeva bhojeti, ukkhipitvā varasayane sayāpeti. Atha bhagavā ekadivasaṃ paccūsasamaye lokaṃ volokento taṃ sunakhaṃ disvā – ‘‘todeyyabrāhmaṇo dhanalobhena attanova ghare sunakho hutvā nibbatto, ajja mayi subhassa gharaṃ gate maṃ disvā sunakho bhukkāraṃ karissati, athassāhaṃ ekaṃ vacanaṃ vakkhāmi, so ‘jānāti maṃ samaṇo gotamo’ti gantvā uddhanaṭṭhāne nipajjissati. Tatonidānaṃ subhassa mayā saddhiṃ eko kathāsallāpo bhavissati, so dhammaṃ sutvā saraṇesu patiṭṭhahissati, sunakho pana kālaṃ katvā niraye nibbattissatī’’ti imaṃ māṇavassa saraṇesu patiṭṭhānabhāvaṃ ñatvā bhagavā taṃ divasaṃ sarīrapaṭijagganaṃ katvā ekakova gāmaṃ pavisitvā nikkhante māṇave taṃ gharaṃ piṇḍāya pāvisi.
如此，他仅仅给予了施舍。当时正自觉者住于难行精舍，托付射猎所得或粮食器具，通过贪财而虚度光阴，而就在那一处住所中，孙奴堕入了地狱。须菩提极其爱护这孙奴，就如同爱护自己所食用的米饭一般，抬起他，安置于高级床榻之上。后来，世尊某日清晨观望世间，看见那孙奴，便说：「托德耶婆罗门因贪财而自己家中孙奴堕落地狱。今日他来到我这里，看见我居于须菩提的舍宅，他必然会从此开始为食行业工作，我将对此说一句话。那人知道我乃沙门果德玛。」他说完，便起身下床。于是他独自进入一个村落，终日讨食而出入那家舍宅。
Sunakho bhagavantaṃ disvā bhukkāraṃ karonto bhagavato samīpaṃ gato. Tato naṃ bhagavā etadavoca – ‘‘todeyya tvaṃ pubbepi maṃ bho bhoti paribhavitvā sunakho jāto, idānipi bhukkāraṃ katvā avīciṃ gamissasī’’ti. Sunakho taṃ sutvā – ‘‘jānāti maṃ samaṇo gotamo’’ti vippaṭisārī hutvā gīvaṃ onāmetvā uddhanantare chārikāyaṃ nipanno. Manussā ukkhipitvā sayane sayāpetuṃ nāsakkhiṃsu. Subho āgantvā – ‘‘kenāyaṃ sunakho sayanā oropito’’ti āha. Manussā na kenacīti vatvā taṃ pavattiṃ ārocesuṃ. Māṇavo sutvā – ‘‘mama pitā brahmaloke nibbatto, todeyyo nāma sunakho natthi. Samaṇo pana gotamo pitaraṃ sunakhaṃ karoti, yaṃkiñci esa mukhāruḷhaṃ bhāsatī’’ti kujjhitvā bhagavantaṃ musāvādena niggahetukāmo vihāraṃ gantvā taṃ pavattiṃ pucchi.
孙奴见到世尊，做饭时便来到世尊旁边。世尊告诫他说：「托德耶，你以前曾对我有所轻蔑，现在你做饭而将来必定堕入无间地狱。」孙奴听后心生反思，便调转舌头，趴卧床榻下隐匿行迹。那些人类未能抬起他安置床上。须菩提来看见，问道：「这孙奴为何卧于床下？」众人答称不知。村民听闻：「我父已在梵天世间涅槃，托德耶名为孙奴不复存在。沙门果德玛则替代了孙奴父亲的角色，他口中所说的话无不真实。」遂自憾恼起意，用谎言引世尊赴舍宅了解真相，并询问此事起因。
Bhagavāpi tassa tatheva vatvā avisaṃvādanatthaṃ āha – ‘‘atthi pana te māṇava pitarā anakkhātaṃ dhana’’nti . Atthi, bho gotama, satasahassagghanikā suvaṇṇamālā satasahassagghanikā suvaṇṇapādukā satasahassagghanikā suvaṇṇapāti satasahassañca kahāpaṇanti. Gaccha taṃ sunakhaṃ appodakapāyāsaṃ bhojāpetvā sayane āropetvā īsakaṃ niddaṃ okkantakāle puccha, sabbaṃ te ācikkhissati. Atha naṃ jāneyyāsi ‘‘pitā me eso’’ti. Māṇavo – ‘‘sace saccaṃ bhavissati, dhanaṃ lacchāmi, no ce, samaṇaṃ gotamaṃ musāvādena niggaṇhissāmī’’ti dvīhipi kāraṇehi tuṭṭho gantvā tathā akāsi. Sunakho – ‘‘ñātomhi iminā’’ti roditvā huṃ hunti karonto dhananidhānaṭṭhānaṃ gantvā pādena pathaviṃ khaṇitvā saññaṃ adāsi, māṇavo dhanaṃ gahetvā – ‘‘bhavapaṭicchannaṃ nāma evaṃ sukhumaṃ paṭisandhiantaraṃ pākaṭaṃ samaṇassa gotamassa, addhā esa sabbaññū’’ti bhagavati pasannacitto cuddasa pañhe abhisaṅkhari. Aṅgavijjāpāṭhako kiresa, tenassa etadahosi – ‘‘idaṃ dhammapaṇṇākāraṃ gahetvā samaṇaṃ gotamaṃ pañhe pucchissāmī’’ti dutiyagamanena yena bhagavā tenupasaṅkami, tena puṭṭhapañhe pana bhagavā ekappahāreneva vissajjento kammassakātiādimāha.
世尊照实回答说：「你的父亲，确有未焉的财富。伯托果德玛，那是上百千颗金币项链，数百千颗金币鞋履，数百千颗金币钱币。」他对孙奴说：「你去端来清水粥，抬上床榻，待我入睡时问询，必能知悉一切。之后你能知晓‘此人是我的父亲。’」村民则说：「若真如此，我愿给财物；若非如此，必不帮助弄虚作假诳骗沙门果德玛。」于是，他心悦诚服离去并实践。孙奴大哭着说：「我认识这人。」随后来到宝藏之地，用脚在地上挖掘，做出诺言。村民得财后说：「在世间，隐藏的至微妙的回报，只有此智者即世尊通达。」世尊心欢喜，对十四个问题逐一解答。患有肢体疾病的弟子为此说：「拿着这佛法之书，我们将问沙门果德玛问题。」世尊第二次前来，当被问及时，只以一句话回答，便打消了造业者的疑惑等。
Tattha kammaṃ etesaṃ sakaṃ attano bhaṇḍakanti kammassakā. Kammassa dāyādāti kammadāyādā, kammaṃ etesaṃ dāyajjaṃ bhaṇḍakanti attho. Kammaṃ etesaṃ yoni kāraṇanti kammayonī. Kammaṃ etesaṃ bandhūti kammabandhū, kammañātakāti attho. Kammaṃ etesaṃ paṭisaraṇaṃ patiṭṭhāti kammapaṭisaraṇā. Yadidaṃhīnappaṇītatāyāti yaṃ idaṃ ‘‘tvaṃ hīno bhava, tvaṃ paṇīto, tvaṃ appāyuko, tvaṃ dīghāyuko…pe… tvaṃ duppañño bhava, tvaṃ paññavā’’ti evaṃ hīnappaṇītatāya vibhajanaṃ, taṃ na añño koci karoti, kammameva evaṃ satte vibhajatīti attho. Na māṇavo kathitassa atthaṃ sañjānāsi, ghanadussapaṭṭenassa mukhaṃ bandhitvā madhuraṃ purato ṭhapitaṃ viya ahosi. Mānanissito kiresa paṇḍitamānī, attanā samaṃ na passati. Athassa ‘‘kiṃ samaṇo gotamo katheti, yamahaṃ jānāmi, tadeva kathetīti ayaṃ māno mā ahosī’’ti mānabhañjanatthaṃ bhagavā ‘‘āditova duppaṭivijjhaṃ katvā kathessāmi, tato ‘nāhaṃ bho gotama jānāmi, vitthārena me pākaṭaṃ katvā kathethā’ti maṃ yācissati, athassāhaṃ yācitakāle kathessāmi, evañcassa sātthakaṃ bhavissatī’’ti duppaṭivijjhaṃ katvā kathesi.
此处，所谓业者，即为自己仓库管理者，即业之所有主。业的赐予者，就称为业赐者。业为此等缘起，即业之缘生、缘生因。业为亲属，即业亲属，所谓业之子孙之意。业为遮护者，即业之庇护。所谓愚钝而不明智，谓称曰「你是低下的，你是聪明的，你是短命的，你寿命长，你愚痴，你具智慧……」如此分类，其他无称，唯业本身如此划分之义。村民未曾明白此意，闭口结舌如遭剧毒困扰，蜜糖似生于口前。自高自大者虽自诩聪慧，却不自知其等如是也。为粉碎此我慢，世尊说：「沙门果德玛将讲所知之事，我亦将讲我所闻，今先讲让你难以理解，届时他若因听而问，必请我以详尽释说，届时我将应请而讲。此事将具深意。」遂先讲令人难解之义。
Idāni so attano appaṭividdhabhāvaṃ pakāsento na kho ahantiādimāha.
此时他表露自己无法答覆之境界，然而并不说「我不能」之语。
§290
290.Samattenāti paripuṇṇena. Samādinnenāti gahitena parāmaṭṭhena. Appāyukasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ pāṇātipātīti yaṃ idaṃ pāṇātipātakammaṃ, esā appāyukasaṃvattanikā paṭipadāti.
290. 『完善』者，谓圆满无缺。『坚固』者，谓扎实究竟。此乃『增寿之道』，村民，此即杀生罪业，是谓增寿之道。
Kathaṃ panesā appāyukataṃ karoti? Cattāri hi kammāni upapīḷakaṃ upacchedakaṃ janakaṃ upatthambhakanti. Balavakammena hi nibbattaṃ pavatte upapīḷakaṃ āgantvā atthato evaṃ vadati nāma – ‘‘sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, catūsuyeva taṃ apāyesu nibbattāpeyyaṃ. Hotu, tvaṃ yattha katthaci nibbatta, ahaṃ upapīḷakakammaṃ nāma taṃ pīḷetvā nirojaṃ niyūsaṃ kasaṭaṃ karissāmī’’ti. Tato paṭṭhāya taṃ tādisaṃ karoti. Kiṃ karoti? Parissayaṃ upaneti, bhoge vināseti.
如何能造作短命业？其实有四种业：压迫业、断绝业、生育业和阻止业。以强烈的业因果缔结后，如实地生起压迫业，故有此言：『听我说第一层因缘吧，若是不让我在此生起，那它就在这四种短命业中生起短命。好吧，无论在哪里生起此业，我都将加以压迫，使其干净清净，难以作恶。』于是意图如此反应。做什么呢？承担劳役，耗散财物。
Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātu assādo vā sukhaṃ vā na hoti, mātāpitūnaṃ pīḷāva uppajjati. Evaṃ parissayaṃ upaneti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogā udakaṃ patvā loṇaṃ viya rājādīnaṃ vasena nassanti, kumbhadohanadhenuyo khīraṃ na denti, sūratā goṇā caṇḍā honti, kāṇā honti, khujjā honti, gomaṇḍale rogo patati, dāsādayo vacanaṃ na karonti, vāpitaṃ sassaṃ na jāyati, gehagataṃ gehe, araññagataṃ araññe nassati, anupubbena ghāsacchādanamattaṃ dullabhaṃ hoti, gabbhaparihāro na hoti, vijātakāle mātuthaññaṃ chijjati, dārako parihāraṃ alabhanto pīḷito nirojo niyūso kasaṭo hoti, idaṃ upapīḷakakammaṃ nāma.
由此可知，孩童在母亲怀胎时期遭遇这种遭遇时，母亲不会感到安慰或快乐，反而父母因此生出忧惧，产生忧愁。由此承担劳役而来。孩童在母亲胎内遭遇此种遭遇后，家中生活如同失去盐分一般荒芜败坏，贵族等富有之家亦是如此，饲养牛马的也不产乳，牛群变得暴躁残暴，耳朵受损，驼背产生，皮肤病流行，仆人等不愿言语应答，家中泉水不再涌出，家宅内外均人烟稀少，逐渐荒蕪，只剩草覆盖，难以寻找，怀孕护理不善，孩童生时母体撕裂，当事童被摈弃孤独清净，身心苦痛，名此为压迫业。
Dīghāyukakammena pana nibbattassa upacchedakakammaṃ āgantvā āyuṃ chindati. Yathā hi puriso aṭṭhusabhagamanaṃ katvā saraṃ khipeyya tamañño dhanuto vimuttamattaṃ muggarena paharitvā tattheva pāteyya, evaṃ dīghāyukakammena nibbattassa upacchedakakammaṃ āyuṃ chindati. Kiṃ karoti? Corānaṃ aṭaviṃ paveseti, vāḷamacchodakaṃ otāreti, aññataraṃ vā pana saparissayaṭṭhānaṃ upaneti, idaṃ upacchedakakammaṃ nāma, ‘‘upaghātaka’’ntipi etasseva nāmaṃ.
至于长寿业，所生断绝业则会截断寿命。譬如人射出带刺的箭矢，若射中，便会断肢脱臼；又如用铁锤击中同样部位，立刻断裂。长寿业所生断绝业即如此截去寿命。做什么呢？盗贼潜入森林，破坏陷阱，进入别人的安全避处，这即是断绝业，亦称为『杀害者』。
Paṭisandhinibbattakaṃ pana kammaṃ janakakammaṃ nāma. Appabhogakulādīsu nibbattassa bhogasampadādikaraṇena upatthambhakakammaṃ upatthambhakakammaṃ nāma.
续生业则称为生育业。短寿者因享受极少财物等而生起的业，称为阻止业。
Imesu catūsu purimāni dve akusalāneva, janakaṃ kusalampi akusalampi, upatthambhakaṃ kusalameva. Tattha pāṇātipātakammaṃ upacchedakakammena appāyukasaṃvattanikaṃ hoti. Pāṇātipātinā vā kataṃ kusalakammaṃ uḷāraṃ na hoti, dīghāyukapaṭisandhiṃ janetuṃ na sakkoti. Evaṃ pāṇātipāto appāyukasaṃvattaniko hoti. Paṭisandhimeva vā niyāmetvā appāyukaṃ karoti, sanniṭṭhānacetanāya vā niraye nibbattati, pubbāparacetanāhi vuttanayena appāyuko hoti.
以上四者中，前两者皆为不善业，生育业既有善也有不善，但阻止业全为善业。于杀生业则断绝业会产生短寿效应。杀生者所造之善业效果不显著，不能带来长寿续生，故杀生之业为短寿之因。续生业虽有调节作用，却让人短寿，依当下意愿令之堕入地狱，行前业业缘所致而获短寿。
Dīghāyukasaṃvattanikā esā māṇava paṭipadāti ettha parittakammenapi nibbattaṃ pavatte etaṃ pāṇātipātā viratikammaṃ āgantvā atthato evaṃ vadati nāma – ‘‘sacāhaṃ paṭhamataraṃ jāneyyaṃ, na te idha nibbattituṃ dadeyyaṃ, devalokeyeva taṃ nibbattāpeyyaṃ. Hotu, tvaṃ yattha katthaci nibbatti, ahaṃ upatthambhakakammaṃ nāma thambhaṃ te karissāmī’’ti upatthambhaṃ karoti. Kiṃ karoti? Parissayaṃ nāseti, bhoge uppādeti.
长寿业所生者，乃是人的修行，因此即使发生小劫亦能现现，这种杀生业已转变为禁戒业，故有此说：『听我说第一因吧，若不允许你在此生起，你将只能在天界生起短命。好吧无论在哪里生起，我都将阻止你，令你难以作恶。』加以阻止。做什么呢？消除烦恼，生起财产。
Tattha dārakassa mātukucchiyaṃ nibbattakālato paṭṭhāya mātāpitūnaṃ sukhameva sātameva hoti. Yepi pakatiyā manussāmanussaparissayā honti, te sabbe apagacchanti. Evaṃ parissayaṃ nāseti. Dārakassa pana mātukucchimhi nibbattakālato paṭṭhāya gehe bhogānaṃ pamāṇaṃ na hoti, nidhikumbhiyo puratopi pacchatopi gehaṃ pavaṭṭamānā pavisanti. Mātāpitaro parehi ṭhapitadhanassāpi sammukhībhāvaṃ gacchanti. Dhenuyo bahukhīrā honti, goṇā sukhasīlā honti, vappaṭṭhāne sassāni sampajjanti. Vaḍḍhiyā vā sampayuttaṃ, tāvakālikaṃ vā dinnaṃ dhanaṃ acoditā sayameva āharitvā denti, dāsādayo suvacā honti, kammantā na parihāyanti. Dārako gabbhato paṭṭhāya parihāraṃ labhati, komārikavejjā sannihitāva honti. Gahapatikule jāto seṭṭhiṭṭhānaṃ, amaccakulādīsu jāto senāpatiṭṭhānādīni labhati. Evaṃ bhoge uppādeti. So aparissayo sabhogo ciraṃ jīvatīti. Evaṃ apāṇātipātakammaṃ dīghāyukasaṃvattanikaṃ hoti.
在此，当儿童出生之时，母亲感到惬意安乐，父母亦然。若人在世间遭遇人间或非人间的灾难烦恼，则诸众皆远离逃避。如此灾难从未除灭。儿童初生之时，家中财物之丰富有限，储藏粮库虽在屋前屋后积存，却尚未派生显现。父母即便交付他人看管财产，也仍然亲自监督。奶牛多产奶，牲畜性情温顺，房舍光洁明净。养育者常伴随，或者给予当时所需金钱，甚至赠予财物，侍者言语善良，勤快不懈怠。儿童受母腹保护得到呵护，亦得如医师般的细心照料。若为豪族子弟，则得到富贵尊荣，若出贫寒之家，则有军队官长封赏等荣位，如此由财富滋生诸福德。此故无灾难者即享丰饶长寿。由此可见，杀生之恶业，将导致寿命缩短。
Apāṇātipātinā vā kataṃ aññampi kusalaṃ uḷāraṃ hoti, dīghāyukapaṭisandhiṃ janetuṃ sakkoti, evampi dīghāyukasaṃvattanikaṃ hoti. Paṭisandhimeva vā niyāmetvā dīghāyukaṃ karoti. Sanniṭṭhānacetanāya vā devaloke nibbattati, pubbāparacetanāhi vuttanayena dīghāyuko hoti. Iminā nayena sabbapañhavissajjanesu attho veditabbo.
若有所造的杀生恶业，亦会促使其他善业兴盛勃发，能够延长寿命之续命，却同时使此长寿伴随业缘相续而起。亦可视为业力续命，令寿命延续者。人生于天界或人间时，智识所随的心念使其寿命增长，内外心念相互作用，遂成长寿。由此理路，应当明了此说对于一切众生身心缘起无不利益的意义。
Viheṭhanakammādīnipi hi pavatte āgantvā atthato tatheva vadamānāni viya upapīḷanena nibbhogataṃ āpādetvā paṭijagganaṃ alabhantassa roguppādanādīhi vā, viheṭhakādīhi katassa kusalassa anuḷāratāya vā, āditova paṭisandhiniyāmanena vā, vuttanayeneva pubbāparacetanāvasena vā bahvābādhatādīni karonti, apāṇātipāto viya ca aviheṭhanādīnipi appābādhatādīnīti.
虽说因恶业而受苦所产生的各种折磨，似乎是简单的报应；但这些伤害并非偶然发生，而是由过往业力的续转所致，犹如桥梁牵引着未来的因果命运。病痛是业力牵引的果报，止于续命业。正如经文所云，杀生恶业以及随之而生的其他苦果，乃为恶业之报，有别于浅显之伤害，是深层因缘业力的心念际遇所为，故虽为恶业，却带来复杂的多样果报。
§293
293. Ettha pana issāmanakoti issāsampayuttacitto. Upadussatīti issāvaseneva upakkosanto dussati. Issaṃ bandhatīti yavakalāpaṃ bandhanto viya yathā na nassati evaṃ bandhitvā viya ṭhapeti. Appesakkhoti appaparivāro, rattiṃ khitto viya saro na paññāyati, ucchiṭṭhahattho nisīditvā udakadāyakampi na labhati.
第293条 此处论及嫉妒心，所谓与嫉妒结缔联系的内心。妒恨者对他人常抱有蔑视或讨厌之心。所谓“妒结”者，即为结缔苦，根据谷穗相似的意象而致不灭之苦。正如捆绑稻谷束时结缔不解般，嫉妒使心灵紧缚，牢不可破。所谓“被锁闭者”，意指孤立无援，如深夜沉寂的池水般无法觉察，双手空握无法获得甘露滋养。
§294
294.Nadātā hotīti macchariyavasena na dātā hoti. Tena kammenāti tena macchariyakammena.
第294条 “不施者”谓如鱼貉之流不行施舍所致之业。缘此业故称“此业所为”。
§295
295.Abhivādetabbanti abhivādanārahaṃ buddhaṃ vā paccekabuddhaṃ vā ariyasāvakaṃ vā. Paccuṭṭhātabbādīsupi eseva nayo. Imasmiṃ pana pañhavissajjane upapīḷakaupatthambhakakammāni na gahetabbāni. Na hi pavatte nīcakulinaṃ vā uccākulinaṃ vā sakkā kātuṃ, paṭisandhimeva pana niyāmetvā nīcakuliyaṃ kammaṃ nīcakule nibbatteti, uccākuliyaṃ kammaṃ uccākule.
第295条 “应敬礼者”指应当行礼之物，如佛陀、独觉、圣弟子等。即使是复诵恭敬礼仪，亦视同此理。于此身心果报的业力因缘中，不应采取刑罚性苦痛等强迫行为。切勿行使卑劣或高慢行为，在续命时调节业力使卑微者得卑微果报，高贵者得高贵果报。
§296
296.Na paripucchitā hotīti ettha pana aparipucchanena niraye na nibbattati. Aparipucchako pana ‘‘idaṃ kātabbaṃ, idaṃ na kātabba’’nti na jānāti, ajānanto kātabbaṃ na karoti, akātabbaṃ karoti. Tena niraye nibbattati, itaro sagge. Iti kho, māṇava…pe… yadidaṃ hīnappaṇītatāyāti satthā desanaṃ yathānusandhiṃ pāpesi. Sesaṃ sabbattha uttānamevāti.
第296条。所谓未被询问者，在此处并非就是无问。因为无问者，不会在地狱中受生。所谓无问者，即不晓得‘此事应为，彼事不应为’，因不晓得而不作应为的事，反作不应为之事。因而堕落地狱。其他则往生天道。由是可知，青年人……此说‘此乃低劣贫贱态’乃因老师依理教诲而讲该法。其余部分，皆为称扬。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注释
Cūḷakammavibhaṅgasuttavaṇṇanā niṭṭhitā. · 小业分别经注释完毕。
Subhasuttantipi vuccati. · 亦称苏跋经。
6. Mahākammavibhaṅgasuttavaṇṇanā6. 大业分别经注释
§298
298.Evaṃme sutanti mahākammavibhaṅgasuttaṃ. Tattha moghanti tucchaṃ aphalaṃ. Saccanti tathaṃ bhūtaṃ. Idañca etena na sammukhā sutaṃ, upālisutte (ma. ni. 2.56) pana – ‘‘manokammaṃ mahāsāvajjataraṃ paññapemi pāpassa kammassa kiriyāya pāpassa kammassa pavattiyā, no tathā kāyakammaṃ no tathā vacīkamma’’nti bhagavatā vuttaṃ atthi, sā kathā titthiyānaṃ antare pākaṭā jātā, taṃ gahetvā esa vadati. Atthi ca sā samāpattīti idaṃ – ‘‘kathaṃ nu kho, bho, abhisaññānirodho hotī’’ti poṭṭhapādasutte (dī. ni. 1.406 ādayo) uppannaṃ abhisaññānirodhakathaṃ sandhāya vadati. Na kiñci vediyatīti ekavedanampi na vediyati. Atthi ca khoti thero nirodhasamāpattiṃ sandhāya anujānāti. Parirakkhitabbanti garahato mocanena rakkhitabbaṃ. Sañcetanā assa atthīti sañcetanikaṃ, sābhisandhikaṃ sañcetanikakammaṃ katvāti attho. Dukkhaṃ soti thero ‘‘akusalameva sandhāya paribbājako pucchatī’’ti saññāya evaṃ vadati.
第298条。复如是闻于大业报分解经。其中文称‘空者’为‘无有’，‘虚者’为‘无实’，‘无果者’为‘无效’，而‘实者’则称如实。今不曾直接闻及此处。据乌巴利经（中部尼 2.56）世尊所说：‘我以心行是最大恶，宣说罪业之因，无行身业、口业。’此语乃异端之间显现，因此采纳此语。又此语谓‘有’，即应对《后续经》（长部尼1.406）中有关断诸观念之问答而解说断观之义。无任何感觉，甚至一感也无。又有长老知晓断灭修行之义。‘宜加保护’者，谓应破除后舍而保护。‘以意作意’，即作意念、相关意业之意。长老觉苦时谓：‘游方行者乃为无益之善意苦思而问。’
Dassanampi kho ahanti bhagavā caturaṅgepi andhakāre samantā yojanaṭṭhāne tilamattampi saṅkhāraṃ maṃsacakkhunāva passati, ayañca paribbājako na dūre gāvutamattabbhantare vasati, kasmā bhagavā evamāhāti? Samāgamadassanaṃ sandhāyevamāha.
又云，世尊曾言，四足动物皆暗中同处地方，若视肉眼，则其细微行维系亦能观察。此游方者虽居牛群之近郊，世尊为何如此说？为示现遇见之见而述说。
§299
299.Udāyīti lāludāyī. Taṃ dukkhasminti sabbaṃ taṃ dukkhameva. Iti imaṃ vaṭṭadukkhaṃ kilesadukkhaṃ saṅkhāradukkhaṃ sandhāya ‘‘sace bhāsitaṃ bhaveyya bhagavā’’ti pucchati.
第299条。‘‘乌达’’意谓‘红色’。此者即苦也。依此以痒苦、烦恼苦、行苦为依缘，问‘若世尊论及此，如何说？’
§300
300.Ummaṅganti pañhāummaṅgaṃ. Ummujjamānoti sīsaṃ nīharamāno. Ayoniso ummujjissatīti anupāyena sīsaṃ nīharissati. Idañca pana bhagavā jānanto neva dibbacakkhunā na cetopariyañāṇena na sabbaññutañāṇena jāni, adhippāyeneva pana aññāsi. Kathentassa hi adhippāyo nāma suvijāno hoti, kathetukāmo gīvaṃ paggaṇhāti, hanukaṃ cāleti, mukhamassa phandati, sannisīdituṃ na sakkoti. Bhagavā tassa taṃ ākāraṃ disvā ‘‘ayaṃ udāyī sannisīdituṃ na sakkoti, yaṃ abhūtaṃ, tadeva kathessatī’’ti oloketvāva aññāsi. Ādiṃ yevātiādimhiyeva. Tisso vedanāti ‘‘kiṃ so vediyatī’’ti? Pucchantena ‘‘tisso vedanā pucchāmī’’ti evaṃ vavatthapetvāva tisso vedanā pucchitā. Sukhavedaniyanti sukhavedanāya paccayabhūtaṃ. Sesesupi eseva nayo.
第300条。‘乌曼甘提’者，谓‘头颅下垂’。‘乌曼加’者，意为低头。因不慧而低头，意谓头无计谋地垂下。此非依天眼、心识另眼及全知见，唯以意根通达而知。若有人用手指，对其舌头作戏弄，进退左右摇动，口唇上下张合，坐立不安，意欲言语，世尊察其状，知其‘难以坐定，言不实事’，便先知其起始。所谓‘三受’，乃询问‘此是何受？’答曰‘三种苦受’，遂明了三受种类。‘乐受’依缘而生，余亦随理推之。
Ettha ca kāmāvacarakusalato somanassasahagatacittasampayuttā catasso cetanā, heṭṭhā tikajjhānacetanāti evaṃ paṭisandhipavattesu sukhavedanāya jananato sukhavedaniyaṃ kammaṃ nāma. Kāmāvacarañcettha paṭisandhiyaṃyeva ekantena sukhaṃ janeti, pavatte iṭṭhamajjhattārammaṇe adukkhamasukhampi.
此处云，因喜欲行善、心带愉悦而生之四意，谓下方之三维念处意。由此因缘而生之乐受生，而谓此乐受所生业为乐受业。若依欲行，此乐受缘起于欲行，且生种种苦乐皆有。
Akusalacetanā paṭisandhipavattesu dukkhasseva jananato dukkhavedaniyaṃ kammaṃ nāma. Kāyadvāre pavatteyeva cetaṃ ekantena dukkhaṃ janeti, aññattha adukkhamasukhampi, sā pana vedanā aniṭṭhāniṭṭhamajjhattesuyeva ārammaṇesu uppajjanato dukkhātveva saṅkhaṃ gatā.
不善的意念在再生中生起痛苦，即受苦之业名为此。意念若发生于身根之门，则纯生痛苦，或别无苦乐；若发生于非纯苦亦非纯乐之受中，即于恶趣间而生起痛苦，则归结为苦。
Kāmāvacarakusalato pana upekkhāsahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catutthajjhānacetanāti evaṃ paṭisandhipavattesu tatiyavedanāya jananato adukkhamasukhavedaniyaṃ kammaṃ nāma. Ettha ca kāmāvacaraṃ paṭisandhiyaṃyeva ekantena adukkhamasukhaṃ janeti, pavatte iṭṭhārammaṇe sukhampi. Apica sukhavedaniyakammaṃ paṭisandhipavattivasena vaṭṭati, tathā adukkhamasukhavedaniyaṃ, dukkhavedaniyaṃ pavattivaseneva vaṭṭati. Etassa pana vasena sabbaṃ pavattivaseneva vaṭṭati.
然依欲乐所行善者，则夹杂不动心，无分别心相联结的四种意念，因而于再生中生起第三种受，即不苦不乐受的业。对此欲乐所行，纯生不苦不乐，且于所起快受亦然。如是快受于再生中生成，苦乐不苦受业亦于受苦中循环，如此而言，其性质俱为循环往复。
Etassa bhagavāti thero tathāgatena mahākammavibhaṅgakathanatthaṃ ālayo dassito, tathāgataṃ yācitvā mahākammavibhaṅgañāṇaṃ bhikkhusaṅghassa pākaṭaṃ karissāmīti cintetvā anusandhikusalatāya evamāha. Tattha mahākammavibhaṅganti mahākammavibhajanaṃ. Katame cattāro…pe… idhānanda, ekacco puggalo…pe… nirayaṃ upapajjatīti idaṃ na mahākammavibhaṅgañāṇabhājanaṃ, mahākammavibhaṅgañāṇabhājanatthāya pana mātikāṭṭhapanaṃ.
此中世尊即长老，乃为论述大业判别起见而示现，且请世尊愿为比库众显现大业判别智，因应精思故如是说。所谓大业判别即大业区分，谓四者……嗟乎，有人堕地狱，此非大业判别智之食，乃为大业判别智而立之纲要。
§301
301.Idhānanda, ekacco samaṇo vāti pāṭiyekko anusandhi. Idañhi bhagavā – ‘‘dibbacakkhukā samaṇabrāhmaṇā idaṃ ārammaṇaṃ katvā imaṃ paccayaṃ labhitvā idaṃ dassanaṃ gaṇhantī’’ti pakāsanatthaṃ ārabhi. Tattha ātappantiādīni pañcapi vīriyasseva nāmāni. Cetosamādhinti dibbacakkhusamādhiṃ. Passatīti ‘‘so satto kuhiṃ nibbatto’’ti olokento passati. Ye aññathāti ye ‘‘dasannaṃ kusalānaṃ kammapathānaṃ pūritattā nirayaṃ upapajjatī’’ti jānanti, micchā tesaṃ ñāṇanti vadati. Iminā nayena sabbavāresu attho veditabbo. Viditanti pākaṭaṃ. Thāmasāti diṭṭhithāmena. Parāmāsāti diṭṭhiparāmāsena. Abhinivissa voharatīti adhiṭṭhahitvā ādiyitvā voharati.
301. 嗟乎，有一独行比库专事此理。此时世尊宣说：「天眼通之沙门婆罗门起此缘而得此现观显现之。」于其中有热勤等五具精进名。意心定即天眼定。观察即“彼众生降处何在”而尽观如实。知他人所断者谓『识众苦业轨满盈而堕地狱』者，则其智非真，谓此理传真应依以立断全部劫难。明了此理即明证现前。惰怠者即断见固执，诽谤者即邪见毁谤，心有著执即意欲固守修行。
§302
302.Tatrānandāti idampi na mahākammavibhaṅgañāṇassa bhājanaṃ, atha khvāssa mātikāṭṭhapanameva. Ettha pana etesaṃ dibbacakkhukānaṃ vacane ettakā anuññātā, ettakā ananuññātāti idaṃ dassitaṃ. Tattha tatrāti tesu catūsu samaṇabrāhmaṇesu. Idamassāti idaṃ vacanaṃ assa. Aññathāti aññenākārena. Iti imesaṃ samaṇabrāhmaṇānaṃ vāde dvīsu ṭhānesu anuññātā, tīsu ananuññātāti evaṃ sabbattha anuññā nānuññā veditabbā.
302. 嗟阿难，此亦非大业判别智之食，唯为纲要而示现。于此天眼众言中，有所许可与不许可者，正示以显现。所谓“所处”即彼四沙门婆罗门所属地；“此语”即彼言；“他法”即他种不同方式。故彼沙门婆罗门言于两方有所许可、三方有所不许，遍知此理必当分明许可与否。
§303
303. Evaṃ dibbacakkhukānaṃ vacane anuññā ca ananuññā ca dassetvā idāni mahākammavibhaṅgañāṇaṃ vibhajanto tatrānanda, yvāyaṃ puggalotiādimāha.
303. 如是天眼通者之语，示现许可与不许可二义，众解大业判别智时，于此乃至于所谓个体名号而宣说。
Pubbe vāssa taṃ kataṃ hotīti yaṃ iminā dibbacakkhukena kammaṃ karonto diṭṭho, tato pubbe kataṃ. Pubbe katenapi hi niraye nibbattati, pacchā katenapi nibbattati, maraṇakāle vā pana – ‘‘khando seṭṭho sivo seṭṭho, pitāmaho seṭṭho, issarādīhi vā loko visaṭṭho’’tiādinā micchādassanenapi nibbattateva. Diṭṭheva dhammeti yaṃ tattha diṭṭhadhammavedanīyaṃ hoti, tassa diṭṭheva dhamme, yaṃ upapajjavedanīyaṃ, tassa upapajjitvā, yaṃ aparāpariyavedanīyaṃ, tassa aparasmiṃ pariyāye vipākaṃ paṭisaṃvedeti.
前世曾经作过的行为之果，是因由天眼观察到的行为果报，因此说是前世所作。即便是前世所作，也能在地狱中现起；后世之作亦然。同时在临终之际，即使是“剥落为尊、头发为尊、祖父为尊，甚至认为世界被主宰者所占据”等错误见解，也同样导致果报的现起。眼中所见之法，乃应由眼识所觉受所感知；在所见境界中，若此境界生起感受，则随感受而现报果；若无感受，则此感受相关的果报便随其转变轮回而现现感受。此即说明三界中行为与果报的相续现行。
Iti ayaṃ samaṇo vā brāhmaṇo vā ekaṃ kammarāsiṃ ekañca vipākarāsiṃ addasa, sammāsambuddho iminā adiṭṭhe tayo kammarāsī, dve ca vipākarāsī addasa. Iminā pana diṭṭhe adiṭṭhe ca cattāro kammarāsī tayo ca vipākarāsī addasa. Imāni satta ṭhānāni jānanañāṇaṃ tathāgatassa mahākammavibhaṅgañāṇaṃ nāma. Dutiyavāre dibbacakkhukena kiñci na diṭṭhaṃ , tathāgatena pana tayo kammarāsī, dve ca vipākarāsī diṭṭhāti. Imānipi pañca paccattaṭṭhānāni jānanañāṇaṃ tathāgatassa mahākammavibhaṅgañāṇaṃ nāma. Sesavāradvayepi eseva nayo.
由此可知，无论是沙弥、婆罗门，皆见一组行为之根与相应果报之根，正觉者以此见到最初未见的三种行为根、两种果报根。又以此首次与非首次所见共计，觉者见得四种行为根及三种果报根。此七处称为“觉者的业因究明大智慧”，即大业辨别智。第二次时，天眼未见其他现象，仅见正觉者所示的三处业根与两处果报根。此五个个别处所合称为正觉者的“觉知智慧及大业辨别智”。至于余下两处同理推断。是为完整的佛智分类。
Abhabbanti bhūtavirahitaṃ akusalaṃ. Abhabbābhāsanti abhabbaṃ ābhāsati abhibhavati paṭibāhatīti attho. Bahukasmiñhi akusalakamme āyūhite balavakammaṃ dubbalakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti idaṃ abhabbañceva abhabbābhāsañca. Kusalaṃ pana āyūhitvā āsanne akusalaṃ kataṃ hoti, taṃ kusalassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, idaṃ abhabbaṃ bhabbābhāsaṃ. Bahumhi kusale āyūhitepi balavakammaṃ dubbalakammassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, idaṃ bhabbañceva bhabbābhāsañca. Akusalaṃ pana āyūhitvā āsanne kusalaṃ kataṃ hoti, taṃ akusalassa vipākaṃ paṭibāhitvā attano vipākassa okāsaṃ karoti, idaṃ bhabbaṃ abhabbābhāsaṃ.
所谓不应得者，谓离诸有漏的恶法。所谓非应得者，即非应当但却出现，分别为呈现不应得及展现这些的意思。某些恶业生起时，以力所及之事覆蔽弱者的恶果，显示自己所应受的果报，故此种不应得与不应得显现同时存在。相反，善业成熟时若随后生恶业，善业果报也会显现，显示自己果报的时机，这即为应得与应得显现。同样多种善业成熟时，强力行动覆盖弱恶业果报时，善业果报显现，亦即应得及应得现象。恶业成熟而随后作善业，则恶业果报显现，为应得非应得现象。
Apica upaṭṭhānākārenapettha attho veditabbo. Idañhi vuttaṃ hoti, abhabbato ābhāsati upaṭṭhātīti abhabbābhāsaṃ. Tattha ‘‘yvāyaṃ puggalo idha pāṇātipātī’’tiādinā nayena cattāro puggalā vuttā, tesu paṭhamassa kammaṃ abhabbaṃ abhabbābhāsaṃ, tañhi akusalattā abhabbaṃ, tassa ca niraye nibbattattā tattha nibbattikāraṇabhūtaṃ akusalaṃ hutvā upaṭṭhāti. Dutiyassa kammaṃ abhabbaṃ bhabbābhāsaṃ, tañhi akusalattā abhabbaṃ. Tassa pana sagge nibbattattā aññatitthiyānaṃ sagge nibbattikāraṇabhūtaṃ kusalaṃ hutvā upaṭṭhāti. Itarasmimpi kammadvaye eseva nayo. Sesaṃ sabbattha uttānamevāti.
此外，还应了解因缘缘由。此处有言，非应得者显现为应当，即不应当显现而显现，称为非应得显现。依文中“此处有人犯杀生罪”等示例，划分四人：初者业非应得，且恶业非应得，因恶业导致地狱果故恶业不应得而显现；第二人业非应得，则业恶，果报亦非应当显现；第三人在天界得果，虽因外道说天界善业发生缘故显现善报，此亦非原果而显现；第四人于其他两业，亦是此理。此即总说之理，皆以最高善业为例。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部》注释《破除戏论》中
Mahākammavibhaṅgasuttavaṇṇanā niṭṭhitā. · 《大业分别经》注释终。
7. Saḷāyatanavibhaṅgasuttavaṇṇanā七、《六处分别经》注释
§304
304.Evaṃme sutanti saḷāyatanavibhaṅgasuttaṃ. Tattha veditabbānīti sahavipassanena maggena jānitabbāni. Manopavicārāti vitakkavicārā. Vitakkuppādakañhi mano idha manoti adhippetaṃ, manassa upavicārāti manopavicārā. Sattapadāti vaṭṭavivaṭṭanissitānaṃ sattānaṃ padā. Ettha hi aṭṭhārasa vaṭṭapadā nāma, aṭṭhārasa vivaṭṭapadā nāma, tepi sahavipassanena maggeneva veditabbā. Yoggācariyānanti hatthiyoggādiācārasikkhāpakānaṃ, dametabbadamakānanti attho. Sesaṃ vibhaṅgeyeva āvibhavissati. Ayamuddesoti idaṃ mātikāṭṭhapanaṃ.
304.如是所闻，述及六处分别经。应由共观实相而知。所谓心行，是意念及思量。造作意念即心，此地谓为心主导，心之思虑即为心行。所谓‘七步’，即论述环节中所涉七个词句。此中有十八环节之词，分别名为运行词、了解词，皆应通过共观之道而觉知。所谓瑜伽修习者，是教导持杖定等修行者。所谓驯者，是指应当驯服的对象。本书后续章节将阐述此内容。此即本论之大纲。
§305
305.Cakkhāyatanādīni visuddhimagge vitthāritāni. Cakkhuviññāṇanti kusalākusalavipākato dve cakkhuviññāṇāni. Sesapasādaviññāṇesupi eseva nayo. Imāni pana dasa ṭhapetvā sesaṃ idha manoviññāṇaṃ nāma.
305.眼处等依净道详细说明。所谓眼识，是二种善恶果报现行之眼识。同样适用于其他识。将这十种识安置其中，余下的统称为心识。
Cakkhusamphassoti cakkhumhi samphasso. Cakkhuviññāṇasampayuttasamphassassetaṃ adhivacanaṃ. Sesesupi eseva nayo.
眼触者，谓眼中之触。此触是与眼识相应之触之称呼。其余诸处触亦同理。
Cakkhunārūpaṃ disvāti cakkhuviññāṇena rūpaṃ disvā. Eseva nayo sabbattha. Somanassaṭṭhāniyanti somanassassa ārammaṇavasena kāraṇabhūtaṃ. Upavicaratīti tattha vicārapavattanena upavicarati, vitakko taṃsampayutto cāti iminā nayena aṭṭhārasa vitakkavicārasaṅkhātā manopavicārā veditabbā. Cha somanassūpavicārāti ettha pana somanassena saddhiṃ upavicarantīti somanassūpavicārā. Sesapadadvayepi eseva nayo.
“眼见色”者，谓以眼识见色。此亦通于一切处。所生乐者，为乐所缘故而成因。如“遍查”，于此地，以思惟转动之法而遍查，思惟与其相应，谓由此理当知涵盖十八种思惟与遍查之心遍查。又曰六遍查乐，此处乃与乐共遍查，谓六遍查乐。余两分词亦同此理。
§306
306.Gehasitānīti kāmaguṇanissitāni. Nekkhammasitānīti vipassanānissitāni. Iṭṭhānanti pariyesitānaṃ. Kantānanti kāmitānaṃ. Manoramānanti mano etesu ramatīti manoramāni, tesaṃ manoramānaṃ. Lokāmisapaṭisaṃyuttānanti taṇhāpaṭisaṃyuttānaṃ. Atītanti paṭiladdhaṃ . Paccuppannaṃ tāva ārabbha somanassaṃ uppajjatu, atīte kathaṃ uppajjatīti. Atītepi – ‘‘yathāhaṃ etarahi iṭṭhārammaṇaṃ anubhavāmi, evaṃ pubbepi anubhavi’’nti anussarantassa balavasomanassaṃ uppajjati.
“家所住者”，谓依恋欲乐者。 “出家所住者”，谓依止观察者。 “所好者”谓所寻求者。 “所爱者”，谓所欲者。 “心爱好者”，谓心于其中怡悦者，即其怡悦。 “与世间烦恼相应者”，谓与贪欲相应者。 “过往者”，谓已得者。现时者暂且起乐，则生乐；对于过去如何起乐？谓对于过去者，“如我现在所经历之所欲缘，亦曾先经历，”念起时，强盛之乐随之起。
Aniccatanti aniccākāraṃ. Vipariṇāmavirāganirodhanti pakativijahanena vipariṇāmaṃ, vigacchanena virāgaṃ, nirujjhanena nirodhaṃ. Sammapaññāyāti vipassanāpaññāya. Idaṃ vuccati nekkhammasitaṃ somanassanti idaṃ rañño viya attano sirisampattiṃ olokentassa vipassanaṃ paṭṭhapetvā nisinnassa saṅkhārānaṃ bhedaṃ passato saṅkhāragatamhi tikkhe sūre vipassanāñāṇe vahante uppannasomanassaṃ ‘‘nekkhammasitaṃ somanassa’’nti vuccati. Vuttampi cetaṃ –
“无常者”，谓无常之相。所谓因变化、流转而生变化、离染、止息者。以正智者，即观照智慧。此谓出家所住之乐。譬如王者观视其自身财宝后，设立观察禅法，坐时见诸行烦恼变化，生强烈观察智慧中乐，谓为出家所住乐。经典亦有云：
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
「入空舍、心和静比库，
Amānusī ratī hoti, sammā dhammaṃ vipassato.
观正法时，生非人般爱。」
Yato yato sammasati, khandhānaṃ udayabbayaṃ;
无论何时正念觉知，诸蕴的生起与灭尽；
Labhatī pītipāmojjaṃ, amatantaṃ vijānata’’nti. (dha. pa. 373-374);
皆生起喜悦欢喜，了知此境不死之理。」（《法句经》373-374偈）；
Imānīti imāni chasu dvāresu iṭṭhārammaṇe āpāthagate aniccādivasena vipassanaṃ paṭṭhapetvā nisinnassa uppannāni cha nekkhammasitāni somanassāni.
此谓于六入之门内，在正住处已断除诸恶，起观无常等慧，居止时生起六种厌离于世的出离欣悦。
§307
307.Atītanti paccuppannaṃ tāva patthetvā alabhantassa domanassaṃ uppajjatu, atīte kathaṃ uppajjatīti. Atītepi ‘‘yathāhaṃ etarahi iṭṭhārammaṇaṃ patthetvā na labhāmi, evaṃ pubbepi patthetvā na labhi’’nti anussarantassa balavadomanassaṃ uppajjati.
307.【过去】者，谓忆过去境界，因未得而生忧，心生痛苦，乃嗟叹「既往如我今不能得趣正住，过去亦复无法获得」，忆昔现今所不能得，生强烈忧苦。
Anuttaresu vimokkhesūti anuttaravimokkho nāma arahattaṃ, arahatte patthanaṃ paṭṭhapentassāti attho. Āyatananti arahattāyatanaṃ. Pihaṃ upaṭṭhāpayatoti patthanaṃ paṭṭhapentassa. Taṃ panetaṃ patthanaṃ paṭṭhapentassa uppajjati, iti patthanāmūlakattā ‘‘pihaṃ upaṭṭhāpayato’’ti vuttaṃ. Imāni cha nekkhammasitāni domanassānīti imāni evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate arahatte pihaṃ paṭṭhapetvā tadadhigamāya aniccādivasena vipassanaṃ upaṭṭhapetvā ussukkāpetuṃ asakkontassa – ‘‘imampi pakkhaṃ imampi māsaṃ imampi saṃvaccharaṃ arahattaṃ pāpuṇituṃ nāsakkhi’’nti anusocato gāmantapabbhāravāsimahāsīvattherassa viya assudhārāpavattanavasena uppannadomanassāni cha nekkhammasitadomanassānīti veditabbāni. Vatthu pana sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya sakkapañhavaṇṇanāyaṃ (dī. ni. aṭṭha. 2.361) vitthāritaṃ, icchantena tato gahetabbaṃ.
最上解脱乃阿拉汉果也，阿拉汉得入正境是名「最上解脱」。此处「处」为阿拉汉处所。谓护法者「正境」也，由此正境生根基由此生。因生根基故有护法，故谓「生根基者即护法者」之意。此生根基生于阿拉汉出离六入门内，正住处生无常等慧，因无法使欣悦生长，故苦恼；此谓因不能在此一季度、一月、一劫中成就阿拉汉果而生忧。恰如乡村游方大士，因火生而困扰烦恼，故此六种出离忧恼即苦恼，应当领会。此义由《长部藏注疏》经萨咖注解详说，宜随缘采取。
§308
308.Uppajjati upekkhāti ettha upekkhā nāma aññāṇupekhā. Anodhijinassāti kilesodhiṃ jinitvā ṭhitattā khīṇāsavo odhijino nāma, tasmā akhīṇāsavassāti attho. Avipākajinassāti etthapi āyatiṃ vipākaṃ jinitvā ṭhitattā khīṇāsavova vipākajino nāma, tasmā akhīṇāsavassevāti attho. Anādīnavadassāvinotiādīnavato upaddavato apassantassa. Imā cha gehasitā upekkhāti imā evaṃ chasu dvāresu iṭṭhārammaṇe āpāthagate guḷapiṇḍake nilīnamakkhikā viya rūpādīni anativattamānā tattha laggā laggitā hutvā uppannā upekkhā cha gehasitā upekkhāti veditabbā.
308.【生起无喜无忧之舍】者，即此舍名为慈悲平等观察。克服烦恼，即断心所无明，无病根者谓无病根，故谓无病根；因断受生无明，故谓无受果者，故谓无受果。无烦恼无恼者，谓无烦恼无害无所损者。此六种中居止舍，谓于六入门内正住，譬如蜜蜂群集在蜂巢内，越界采蜜者受阻不行，故此舍名「居止舍」，实应知此义。
Rūpaṃ sā ativattatīti rūpaṃ sā anatikkamati, tattha nikantivasena na tiṭṭhati. Imā cha nekkhammasitā upekkhāti imā evaṃ chasu dvāresu iṭṭhādiārammaṇe āpāthagate iṭṭhe arajjantassa, aniṭṭhe adussantassa, asamapekkhane asammuyhantassa, uppannavipassanā-ñāṇasampayuttā cha nekkhammasitā upekkhāti veditabbā.
色（形色）超越者，即色超越，意指色离于其所依止之处，不能恒住其中。因六根出入六尘，色离六根六尘约束，故色即无法久住。此处所说的“舍弃贪嗔之意”（nekkhammasitā upekkhāti），当知是指此类于六尘之门中，道心离欲不执的平等观，摒弃着相喜好、厌恶、不平等和不开悟等心态，乃至出离眼见的内观智慧相续，亦为此种舍弃贪嗔之意当念之事。
§309
309.Tatra idaṃ nissāya idaṃ pajahathāti tesu chattiṃsasattapadesu aṭṭhārasa nissāya aṭṭhārasa pajahathāti attho. Teneva – ‘‘tatra, bhikkhave, yāni cha nekkhammasitānī’’tiādimāha. Nissāya āgammāti pavattanavasena nissāya ceva āgamma ca. Evametesaṃ samatikkamohotīti evaṃ nekkhammasitānaṃ pavattanena gehasitāni atikkantāni nāma honti.
第309节。此说“依止于此而舍弃此”（nissāya pajahathāti），指六门三断七处十八依止十八舍弃之义。故世尊告诫诸比库：“所言舍弃贪嗔之意者，依止此义而说”。依止（nissāya）意含两端：一为行进即已生起，二为依次至已获，此义以此生起的舍弃贪嗔道见，超越身心俗世贪著为本。故贪嗔道如是现起，则家居人心不可碍乱，实是由此舍弃贪嗔之意而超越焉。
Evaṃ sarikkhakeneva sarikkhakaṃ jahāpetvā idāni balavatā dubbalaṃ jahāpento – ‘‘tatra, bhikkhave, yāni cha nekkhammasitāni somanassānī’’tiādimāha. Evaṃ nekkhammasitasomanassehi nekkhammasitadomanassāni , nekkhammasitaupekkhāhi ca nekkhammasitasomanassāni jahāpentena balavatā dubbalappahānaṃ kathitaṃ.
如猎人捕捉猎物，强劲者摒弃弱小者，言：“诸比库，弃舍之意俱在此”。同样，舍弃贪嗔之喜悦者，亦舍弃贪嗔之忿怒者，并舍弃贪嗔之平等者，皆称为舍弃贪嗔之喜悦者。此舍弃贪嗔之喜悦者，因舍弃贪嗔之忿怒与平等而有强盛舍弃之意与弱小舍弃之意。
Ettha pana ṭhatvā upekkhākathā veditabbā – aṭṭhasu hi samāpattīsu paṭhamādīni ca tīṇi jhānāni, suddhasaṅkhāre ca pādake katvā vipassanaṃ āraddhānaṃ catunnaṃ bhikkhūnaṃ pubbabhāgavipassanā somanassasahagatā vā hoti upekkhāsahagatā vā, vuṭṭhānagāminī pana somanassasahagatāva. Catutthajjhānādīni pādakāni katvā vipassanaṃ āraddhānaṃ pañcannaṃ pubbabhāgavipassanā purimasadisāva. Vuṭṭhānagāminī pana upekkhāsahagatā hoti. Idaṃ sandhāya – ‘‘yā cha nekkhammasitā upekkhā, tā nissāya tā āgamma, yāni cha nekkhammasitāni somanassāni, tāni pajahathā’’ti vuttaṃ. Na kevalañca evaṃpaṭipannassa bhikkhuno ayaṃ vipassanāya vedanāvisesova hoti, ariyamaggepi pana jhānaṅgabojjhaṅgamaggaṅgānampi viseso hoti.
此中应思惟“平等（upekkhā）”之理：八种出入中前三禅，施于纯净内境已成，出离净炼施于四众已发，两者皆有前伴内观喜乐，或兼平等相随；起行禅及以后五禅，施于境界，内观伴随平等相，喜乐已失。为此，世尊教诲：“舍弃贪嗔之平等者，依止此理而入，舍弃贪嗔之喜悦者，应舍弃”。但此非仅是诸比库所修的基本正观所能涵盖，而是普遍尊圣圣道禅定觉支之特殊相续也。
Ko panetaṃ visesaṃ niyameti? Keci tāva therā vipassanāpādakajjhānaṃ niyametīti vadanti, keci vipassanāya ārammaṇabhūtā khandhā niyamentīti vadanti, keci puggalajjhāsayo niyametīti vadanti. Tesampi vāde ayameva pubbabhāge vuṭṭhānagāminīvipassanā niyametīti veditabbā. Vinicchayakathā panettha visuddhimagge saṅkhārupekkhāniddese vuttāva.
何者为此特殊？或谓有长老依止内观禅定；或谓依止内观生起之五蕴；或谓依御个人境界之心识。对此种见解，均应明知此即为前导内观中，依止于起行禅阶段的升起的平等相续之内观观修。对此判断，净道经典中于诸行无常般涅槃之义证中，已有详细论述说法。
§310
310.Nānattāti nānā bahū anekappakārā. Nānattasitāti nānārammaṇanissitā. Ekattāti ekā. Ekattasitāti ekārammaṇanissitā. Katamā panāyaṃ upekkhāti? Heṭṭhā tāva aññāṇupekkhā vuttā, upari chaḷaṅgupekkhā vakkhati, idha samathaupekkhā, vipassanupekkhāti dve upekkhā gahitā.
第310节。多样性，谓诸多差别与多种形式。多样性者，谓依赖诸种缘起而现。统一者，则为单一一体。统一性者，谓依赖单一缘起而成。何谓舍弃平等？文中以下述六种不共平等心加以说明：下方为异识平等，上方有六重支平等，包括对止之平等与观之平等二种共计六种内观平等。
Tattha yasmā aññāva rūpesu upekkhā, aññāva saddādīsu, na hi yā rūpe upekkhā, sā saddādīsu hoti. Rūpe upekkhā ca rūpameva ārammaṇaṃ karoti , na saddādayo. Rūpe upekkhābhāvañca aññā samathaupekkhā pathavīkasiṇaṃ ārammaṇaṃ katvā uppajjati, aññā āpokasiṇādīni. Tasmā nānattaṃ nānattasitaṃ vibhajanto atthi, bhikkhave, upekkhā rūpesūtiādimāha . Yasmā pana dve vā tīṇi vā ākāsānañcāyatanāni vā viññāṇañcāyatanādīni vā natthi, tasmā ekattaṃ ekattasitaṃ vibhajanto atthi, bhikkhave, upekkhā ākāsānañcāyatananissitātiādimāha.
此中谓之「在彼因迦外色中，若有无分别于色者，有无分别于声等者，盖因色有分别，声等亦有分别，故色中无分别，声等中亦无分别。色的无分别，即色为「境」，非声等为境。色的无分别止于色的色器，非止于声之类。而无分别色在止中起于地界色的境，非起于水界等。故言内别异处，尊者，此正为「色的无分别」。又谓云：由于空间界所依有二三，或意识所依等界无此，故名为以一而别于一者，尊者，此名「空间界所依的无分别」。
Tattha ākāsānañcāyatanaupekkhā sampayuttavasena ākāsānañcāyatananissitā, ākāsānañcāyatanakhandhe vipassantassa vipassanupekkhā ārammaṇavasena ākāsānañcāyatananissitā. Sesāsupi eseva nayo.
此中言空间界依止的无分别，是与空间界所依随伴，观察宝所依的无分别，乃依空间界所依界。其余依止亦复如是。
Taṃ pajahathāti ettha arūpāvacarasamāpattiupekkhāya rūpāvacarasamāpattiupekkhaṃ pajahāpeti, arūpāvacaravipassanupekkhāya rūpāvacaravipassanupekkhaṃ.
「舍之」者，此于非色境界所现之无分别，舍于色境界所现之无分别；于非色境界中观察成就之无分别，亦舍于色境界中观察所现之无分别。
Atammayatanti ettha tammayatā nāma taṇhā, tassā pariyādānato vuṭṭhānagāminīvipassanā atammayatāti vuccati. Taṃ pajahathāti idha vuṭṭhānagāminīvipassanāya arūpāvacarasamāpattiupekkhañca vipassanupekkhañca pajahāpeti.
此所谓无明渗漏，为渴爱，其扎根为渴爱。缘其根本破坏，深入观照称为破无明渗漏。谓此舍弃，谓于下无明渗漏之观照中，舍弃非色境界无分别及观察之无分别。
§311
311.Yadariyoti ye satipaṭṭhāne ariyo sammāsambuddho sevati. Tattha tīsu ṭhānesu satiṃ paṭṭhapento satipaṭṭhāne sevatīti veditabbo. Na sussūsantīti saddahitvā sotuṃ na icchanti. Na aññāti jānanatthāya cittaṃ na upaṭṭhapenti. Vokkammāti atikkamitvā. Satthu sāsanāti satthu ovādaṃ gahetabbaṃ pūretabbaṃ na maññantīti attho. Na ca attamanoti na sakamano. Ettha ca gehasitadomanassavasena appatīto hotīti na evamattho daṭṭhabbo, appaṭipannakesu pana attamanatākāraṇassa abhāvenetaṃ vuttaṃ. Anavassutoti paṭighaavassavena anavassuto. Sato sampajānoti satiyā ca ñāṇena ca samannāgato . Upekkhakoti chaḷaṅgupekkhāya upekkhako. Attamanoti idhāpi gehasitasomanassavasena uppilāvitoti na evamattho daṭṭhabbo, paṭipannakesu pana anattamanatākāraṇassa abhāvenetaṃ vuttaṃ. Anavassutoti rāgāvassavena anavassuto.
311.「如实知者」者，圣正觉者恪守正念，敬侍于三处。于三处安住正念，称为修习正念。所谓不遗忘者，是指不离闻受于心，亦不离智知生起。所谓超越，谓超越此前忘失。所谓师法，是当受持师训，充实而不疑惑之意。非指我慢或傲慢。又以居家之厌烦心态，无所沾染称为不起欲心者，非此义，因无所染而不执著称之。以厌烦之怒未染谓为无染。甚具正念正智谓为正知。谓以不贪梦好无分别之无分别心者，谓为无边之无分别。居家厌烦心非我慢之意，惟无我慢性非不现起而以为。以非贪染染之一者谓为无染。
§312
312.Sāritoti damito. Ekameva disaṃ dhāvatīti anivattitvā dhāvanto ekaṃyeva disaṃ dhāvati, nivattitvā pana aparaṃ dhāvituṃ sakkoti. Aṭṭhadisā vidhāvatīti ekapallaṅkena nisinno kāyena anivattitvāva vimokkhavasena ekappahāreneva aṭṭha disā vidhāvati, puratthābhimukho vā dakkhiṇādīsu aññataradisābhimukho vā nisīditvā aṭṭha samāpattiyo samāpajjatiyevāti attho. Sesaṃ sabbattha uttānamevāti.
312.谓「节制」者，在一方向奔走者，是谓未转之奔走。奔走一方，转向时有跑向他方之能。所谓八方行者，是指以一支坐身，未转之形式，自由如释，单脚迁移即遍八方。或面东方南等，或坐于他方，八种境界悉皆得成就。余者无别皆定于上方。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部》注释《破除戏论》中
Saḷāyatanavibhaṅgasuttavaṇṇanā niṭṭhitā. · 《六处分别经》注释终。
8. Uddesavibhaṅgasuttavaṇṇanā八、《略说分别经》注释
§313
313.Evaṃme sutanti uddesavibhaṅgasuttaṃ. Tattha uddesavibhaṅganti uddesañca vibhaṅgañca, mātikañca vibhajanañcāti attho. Upaparikkheyyāti tuleyya tīreyya pariggaṇheyya paricchindeyya. Bahiddhāti bahiddhāārammaṇesu. Avikkhittaṃ avisaṭanti nikantivasena ārammaṇe tiṭṭhamānaṃ vikkhittaṃ visaṭaṃ nāma hoti, taṃ paṭisedhento evamāha. Ajjhattaṃ asaṇṭhitanti gocarajjhatte nikantivasena asaṇṭhitaṃ. Anupādāya na paritasseyyāti anupādiyitvā aggahetvā taṃ viññāṇaṃ na paritasseyya. Yathā viññāṇaṃ bahiddhā avikkhittaṃ avisaṭaṃ, ajjhattaṃ asaṇṭhitaṃ anupādāya na paritasseyya, evaṃ bhikkhu upaparikkheyyāti vuttaṃ hoti. Jātijarāmaraṇadukkhasamudayasambhavoti jātijarāmaraṇassa ceva avasesassa ca dukkhassa nibbatti na hotīti attho.
313.如是我闻，此为「释义分别经」的经文。文中所谓「释义分别」，即释义与分別，以及纲要与分类之意。所谓「衡量检验」，即应当称量、仔细测量、盘算、分析。所谓「外境」，指外在对象。所谓「未分清、未究竟」，者乃指处于境界中未断未除，终非究竟；若已断已除，便称「已分清、已究竟」，佛陀对此予以否定。所谓「内在不动摇」，意指在境界之内未动摇安立。所谓「无执着不烦恼」，是指不执持、不缠绕此识。譬如识在外境中未分清，内在不动摇，不起执着烦恼，若是如此，则传统云：「比库应如是测量检验。」又谓：「生老病死苦的产生并非缘于生老病死及其终结的苦。」
§316
316.Rūpanimittānusārīti rūpanimittaṃ anussarati anudhāvatīti rūpanimittānusārī.
316.所谓「随形相缘」者，即随顺形相作为其所依缘而行，意谓随顺形相进行观察与追随。
§318
318.Evaṃ kho, āvuso, ajjhattaṃ asaṇṭhitanti nikantivasena asaṇṭhitaṃ. Nikantivasena hi atiṭṭhamānaṃ hānabhāgiyaṃ na hoti, visesabhāgiyameva hoti.
318.善友啊，如所说「内在不动摇」，是指在所依境界中安立未动摇。因为在所依境界之中不动摇者，其消除的部分并非全部，而仅是特别部分。
§320
320.Anupādā paritassanāti satthārā khandhiyavagge ‘‘upādāparitassanañca vo, bhikkhave, desessāmi anupādāaparitassanañcā’’ti (saṃ. ni. 3.7) evaṃ gahetvā paritassanā, aggahetvāva aparitassanā ca kathitā, taṃ mahāthero upādāparitassanameva anupādāparitassananti katvā dassento evamāha. Kathaṃ panesā anupādāparitassanā hotīti. Upādātabbassa abhāvato. Yadi hi koci saṅkhāro nicco vā dhuvo vā attā vā attaniyo vāti gahetabbayuttako abhavissa, ayaṃ paritassanā upādāparitassanāva assa. Yasmā pana evaṃ upādātabbo saṅkhāro nāma natthi, tasmā rūpaṃ attātiādinā nayena rūpādayo upādinnāpi anupādinnāva honti. Evamesā diṭṭhivasena upādāparitassanāpi samānā atthato anupādāparitassanāyeva nāma hotīti veditabbā.
320.所谓「无执着烦恼」，佛陀在《五蕴品》中说：「比库啊，我为汝等说无执着烦恼及无执着。」依此而说的「烦恼」，分为已断烦恼与未断烦恼。此义由诸长老以无执着烦恼名之，并示现说：「无执着烦恼即是无执着烦恼。」何以故无执着烦恼？由于无应执取之法。倘若有某种行法，应当执着，且恒常或久远，或为我或非我，则有烦恼可执，此即有执着烦恼。然既无应当执着之行，故色及受等诸法既为应执者，亦为不应执者。由此理见，无执着烦恼虽名为无执着烦恼，实则为不执着烦恼，应当明悟。
Aññathā hotīti parivattati pakatijahanena nassati, rūpavipariṇāmānuparivattīti ‘‘mama rūpaṃ vipariṇata’’nti vā, ‘‘yaṃ ahu, taṃ vata me natthī’’ti vā ādinā (ma. ni. 1.242) nayena kammaviññāṇaṃ rūpassa bhedānuparivatti hoti. Vipariṇāmānuparivattajāti vipariṇāmassa anuparivattanato vipariṇāmārammaṇacittato jātā. Paritassanā dhammasamuppādāti taṇhāparitassanā ca akusaladhammasamuppādā ca. Cittaṃ pariyādāya tiṭṭhantīti kusalacittaṃ pariyādiyitvā gahetvā khepetvā tiṭṭhanti. Uttāsavāti bhayatāsenapi sauttāso taṇhātāsenapi sauttāso. Vighātavāti savighāto sadukkho. Apekkhavāti sālayo sasineho. Evaṃ kho, āvuso, anupādā paritassanā hotīti evaṃ maṇikaraṇḍakasaññāya tucchakaraṇḍakaṃ gahetvā tasmiṃ naṭṭhe pacchā vighātaṃ āpajjantassa viya pacchā aggahetvā paritassanā hoti.
「反转变」，即由显现消亡而转变、破灭，例如「我的色身已亡」，或「原先之色身今已无」等，以此理据，业识随色异变而转变。因变化而生，称为随转变生，乃依转变而起之转变境界之心。所谓烦恼之生起，乃指渴爱等烦恼及不善法生起。心意守护、站立者，即善心持守、摄持、舍弃而安住。所谓畏怖惊惧，乃指害怕、恐惧及渴欲等情绪。所谓破坏，即摧毁及苦痛。所谓无所依附，乃指无爱恋、无亲爱。由此，善友，无执着烦恼由此而起，犹如用心执取蜜样之甜物，若后失去则生害苦，用心执取时即发生烦恼。
§321
321.Naca rūpavipariṇāmānuparivattīti khīṇāsavassa kammaviññāṇameva natthi, tasmā rūpabhedānuparivatti na hoti. Sesaṃ sabbattha uttānamevāti.
321.不由色之随转变生，乃为灭尽漏之业识，即无变色随转变，故不成转变。余皆无漏处，故尘埃落定，无所动摇。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》，《中部》注释。
Uddesavibhaṅgasuttavaṇṇanā niṭṭhitā. · 《总说分别经》注释已结束。
9. Araṇavibhaṅgasuttavaṇṇanā九、《无诤分别经》注释。
§323
323.Evaṃme sutanti araṇavibhaṅgasuttaṃ. Tattha nevussādeyya na apasādeyyāti gehasitavasena kañci puggalaṃ neva ukkhipeyya na avakkhipeyya. Dhammameva deseyyāti sabhāvameva katheyya. Sukhavinicchayanti vinicchitasukhaṃ. Raho vādanti parammukhā avaṇṇaṃ, pisuṇavācanti attho. Sammukhā na khīṇanti sammukhāpi khīṇaṃ ākiṇṇaṃ saṃkiliṭṭhaṃ vācaṃ na bhaṇeyya. Nābhiniveseyyāti na adhiṭṭhahitvā ādāya vohareyya. Samaññanti lokasamaññaṃ lokapaṇṇattiṃ. Nātidhāveyyāti nātikkameyya.
323. 如是我闻，此为“阿兰毗方经”。其中不可轻慢、不应轻视，言为家居所应有之法，不当有人弃弃不闻，亦不可斥斥不顾。当仅说法，即当如实陈述其本性。所谓“乐已辨”，谓已辨明安乐。所谓“默语”，指表面和颜悦色而内心隐蔽；“恶言”，指言辞恶毒。面对众人，不当断灭正法，亦不可说出、传布已灭坏、浑浊之语。所谓“不放纵”，即不应执著，自持而行。当平等视大众之众，视为众生行法。所言“不逾越”，即不可超过限度。
§324
324.Kāmapaṭisandhisukhinoti kāmapaṭisandhinā kāmūpasaṃhitena sukhena sukhitassa. Sadukkhoti vipākadukkhena saṃkilesadukkhenapi sadukkho. Saupaghātoti vipākūpaghātakilesūpaghāteheva saupaghāto. Tathā sapariḷāho. Micchāpaṭipadāti ayāthāvapaṭipadā akusalapaṭipadā.
324. 「欲界喜悦」谓由与欲界之正法相应，得其喜悦而心安乐者。所谓「善苦」，是指虽有苦报，然因尚未染污而苦少，故称善苦。所谓「共害」，是指在恶果恶感俱现之时，也能得暂时宁静之苦。所谓「及其染乱」，亦同此义。所谓「心行为乱」，即行为失正，偏离正道者。所谓「邪行」，指不正当、恶劣之行。
§326
326.Ittheke apasādetīti evaṃ gehasitavasena ekacce puggale apasādeti. Ussādanepi eseva nayo. Bhavasaṃyojananti bhavabandhanaṃ, taṇhāyetaṃ nāmaṃ.
326. 「某些轻慢」意指在家居生活中，某些人有轻慢之心。所谓“调伏”亦是此义。所谓“生死缠缚”，即是因渴爱所生之生死轮回，其名为“渴爱”。
Subhūtitthero kira imaṃ catukkaṃ nissāya etadagge ṭhapito. Bhagavato hi dhammaṃ desentassa puggalānaṃ ussādanāapasādanā paññāyanti, tathā sāriputtattherādīnaṃ. Subhūtittherassa pana dhammadesanāya ‘‘ayaṃ puggalo appaṭipannako anārādhako’’ti vā, ‘‘ayaṃ sīlavā guṇavā lajjipesalo ācārasampanno’’ti vā natthi, dhammadesanāya panassa ‘‘ayaṃ micchāpaṭipadā, ayaṃ sammāpaṭipadā’’tveva paññāyati. Tasmā bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ araṇavihārīnaṃ yadidaṃ subhūtī’’ti āha.
据传长老苏毗多曾立于此四颂之巅峰。佛陀说法时，众人明了轻慢与调伏之意，乃至如沙利佛等长老皆如是。苏毗多对法之诠释，则是：某人未曾修持而轻慢，相应无敬，或称具戒德、温顺谦恭、行为恰当与否无定论，但从法义上看，法之虽坏与正法之异，彼此分明。故佛言：“这四偈，诸比库中扫荒林中修行者，正是苏毗多所说。”
§329
329.Kālaññūassāti asampatte ca atikkante ca kāle akathetvā ‘‘idāni vuccamānaṃ mahājano gaṇhissatī’’ti yuttapattakālaṃ ñatvāva parammukhā avaṇṇaṃ bhāseyya. Khīṇavādepi eseva nayo.
329. “知时者”谓虽于时机不合之时尚不为过，惟当于适当时机宣说“大众将闻此法”等正言。此理亦适用于已灭法言。
§330
330.Upahaññatīti ghātiyati. Saropi upahaññatīti saddopi bhijjati. Āturīyatīti āturo hoti gelaññappatto sābādho. Avissaṭṭhanti vissaṭṭhaṃ apalibuddhaṃ na hoti.
330. “加害”指伤害之意。言语亦伤害，身语俱伤害。所谓“病弱”，即为病患、瘫痪、体弱多病者之意。所谓“昏沉”，是指不明不晓、无觉悟之状况。
§331
331.Tadevāti taṃyeva bhājanaṃ. Abhinivissa voharatīti pattanti sañjānanajanapadaṃ gantvā ‘‘pattaṃ āharatha dhovathā’’ti sutvā ‘‘andhabālaputhujjano, nayidaṃ pattaṃ, pāti namesā, evaṃ vadāhī’’ti abhinivissa voharati. Evaṃ sabbapadehi yojetabbaṃ. Atisāroti atidhāvanaṃ.
331. 于是谓此正是饮食。古人云：‘隐没如行’者，谓隐没之行为也。当至乡镇，听闻‘请取帕特，好洗涤’。此时迷盲愚昧的外道，说：‘这不是帕特，怎能遮护？我如此告诉。’于是依照隐没之行。诸处皆须如此结合。‘猛烈疾行’谓迅速疾走。
§332
332.Tathā tathā voharati aparāmasanti amhākaṃ janapade bhājanaṃ pātīti vuccati, ime pana naṃ pattanti vadantīti tato paṭṭhāya janapadavohāraṃ muñcitvā pattaṃ pattanteva aparāmasanto voharati. Sesapadesupi eseva nayo.
332. 亦如是行，谓不可懈怠，称为我们乡镇的食事可食。然此等未能周遍，故后退舍弃乡镇行止，唯勤勉精进者食事可食。余余之处亦如是之理。
§333
333. Idāni mariyādabhājanīyaṃ karonto tatra, bhikkhavetiādimāha. Tattha saraṇoti sarajo sakileso. Araṇoti arajo nikkileso. Subhūti ca pana, bhikkhaveti ayaṃ thero dvīsu ṭhānesu etadaggaṃ āruḷho ‘‘araṇavihārīnaṃ yadidaṃ subhūti, dakkhiṇeyyānaṃ yadidaṃ subhūtī’’ti (a. ni. 1.202).
333. 现在行不敬奉者，即谓比库等。如‘舍卫’者，即色染之金刚山。‘阿兰’者，则谓不染之金刚山。又据《祖师传》记载，比库长老须菩提在两处皆得此殊胜地位，称为‘阿兰游行者的须菩提，是南方者，名须菩提’（《阿含义疏》第一卷202页）。
Dhammasenāpati kira vatthuṃ sodheti, subhūtitthero dakkhiṇaṃ sodheti. Tathā hi dhammasenāpati piṇḍāya caranto gehadvāre ṭhito yāva bhikkhaṃ āharanti, tāva pubbabhāge paricchinditvā nirodhaṃ samāpajjati, nirodhā vuṭṭhāya deyyadhammaṃ paṭiggaṇhāti. Subhūtitthero ca tatheva mettājhānaṃ samāpajjati, mettājhānā vuṭṭhāya deyyadhammaṃ paṭiggaṇhāti. Evaṃ pana kātuṃ sakkāti. Āma sakkā, neva acchariyañcetaṃ, yaṃ mahābhiññappattā sāvakā evaṃ kareyyuṃ. Imasmimpi hi tambapaṇṇidīpe porāṇakarājakāle piṅgalabuddharakkhitatthero nāma uttaragāmaṃ nissāya vihāsi. Tattha satta kulasatāni honti, ekampi taṃ kuladvāraṃ natthi, yattha thero samāpattiṃ na samāpajji. Sesaṃ sabbattha uttānamevāti.
佛法统领谓将净化根本，此为须菩提长老所净化。譬如佛法统领托钵乞食，立于家门至乞得食为止，断除先前结缔，即得涅槃；涅槃已起，受与法物。须菩提长老亦复如是，成就慈心禅定，禅已起，受与法物。此乃可行之道。诚然可行，非奇怪事，唯有大智慧的比库弟子当行如是。昔于锡兰旧国时，有名为素花佛护法的长老，依托北方居住。彼处有七百家族，无一家门，是彼长老未证成时所至之处。余余诸处皆唯有高升。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》，《中部》注释。
Araṇavibhaṅgasuttavaṇṇanā niṭṭhitā. · 《无诤分别经》注释已结束。
10. Dhātuvibhaṅgasuttavaṇṇanā十、《界分别经》注释。
§342
342.Evaṃme sutanti dhātuvibhaṅgasuttaṃ. Tattha cārikanti turitagamanacārikaṃ. Sace te bhaggava agarūti sace tuyhaṃ bhāriyaṃ aphāsukaṃ kiñci natthi. Sace so anujānātīti bhaggavassa kira etadahosi – ‘‘pabbajitā nāma nānāajjhāsayā, eko gaṇābhirato hoti, eko ekābhirato. Sace so ekābhirato bhavissati, ‘āvuso, mā pāvisi, mayā sālā laddhā’ti vakkhati. Sace ayaṃ ekābhirato bhavissati, ‘āvuso, nikkhama, mayā sālā laddhā’ti vakkhati. Evaṃ sante ahaṃ ubhinnaṃ vivādakāretā nāma bhavissāmi, dinnaṃ nāma dinnameva vaṭṭati, kataṃ katamevā’’ti. Tasmā evamāha.
342. 此即所谓『界分解经』。其中‘行者’谓频频往返旅行之人。若世尊尚在，则对你无大严责。若你为善智悉达者，将生此语：‘出家者名号多种，一个群众喜欢，一个独自喜欢。若他独喜，‘朋友！勿入寺，我已得塔’者语出于此。若此独喜，‘朋友！出外，我已得塔’亦复如是。如此则我曾使两方争执，群中者因恩报而逐利相报，应作何事？’所以佛说此语。
Kulaputtoti jātikulaputtopi ācārakulaputtopi. Vāsūpagatoti vāsaṃ upagato. Kuto āgantvāti? Takkasīlanagarato.
所谓‘族子’，即出自本族者，或行为为家族所许者。‘随居者’谓依赖住所者。‘从何而来？’答曰：蕴含智慧德性居于城邑者。
Tatrāyaṃ anupubbikathā – majjhimappadese kira rājagahanagare bimbisāre rajjaṃ kārente paccante takkasīlanagare pukkusāti rājā rajjaṃ kāresi. Atha takkasīlato bhaṇḍaṃ gahetvā vāṇijā rājagahaṃ āgatā paṇṇākāraṃ gahetvā rājānaṃ addasaṃsu. Rājā te vanditvā ṭhite ‘‘katthavāsino tumhe’’ti pucchi. Takkasīlavāsino devāti. Atha ne rājā janapadassa khemasubhikkhatādīni nagarassa ca pavattiṃ pucchitvā ‘‘ko nāma tumhākaṃ rājā’’ti pucchi. Pukkusāti nāma devāti. Dhammikoti? Āma deva dhammiko. Catūhi saṅgahavatthūhi janaṃ saṅgaṇhāti, lokassa mātāpitiṭṭhāne ṭhito, aṅge nipannadārakaṃ viya janaṃ tosetīti. Katarasmiṃ vaye vattatīti? Athassa vayaṃ ācikkhiṃsu. Vayesupi bimbisārena samavayo jāto. Atha te rājā āha – ‘‘tātā tumhākaṃ rājā dhammiko, vayena ca me samāno, sakkuṇeyyātha tumhākaṃ rājānaṃ mama mittaṃ kātu’’nti. Sakkoma devāti. Rājā tesaṃ suṅkaṃ vissajjetvā gehañca dāpetvā – ‘‘gacchatha bhaṇḍaṃ vikkiṇitvā gamanakāle maṃ disvā gaccheyyāthā’’ti āha. Te tathā katvā gamanakāle rājānaṃ addasaṃsu. ‘‘Gacchatha tumhākaṃ rājānaṃ mama vacanena punappunaṃ ārogyaṃ pucchitvā ‘rājā tumhehi saddhiṃ mittabhāvaṃ icchatī’ti vadathā’’ti āha.
在此有一段初步叙述：据说在其中部地方的王舍城，有宾比萨罗王治理王国。于是，来自南方德戮城的善良贤明国王答巴马喇子，也治理着他的王国。后来，答巴马喇子携带货物来到王舍城，并带去象牙，见到了宾比萨罗王。国王等人敬礼站立，问道：『诸位来自何方？』他们回答说：『我们是德戮城的人民。』国王又问：『贵地之国政繁盛安泰，城邑兴旺，是何国王？』他们道：『统治的是德戮王。』国王问：『他是怎样之善王？』答曰：『确实是一位善王，能够集聚民众，像父母守护子女，给予众人生乐。』国王追问：『贵王年岁几何？』他们便说出了年龄，宾比萨罗王与他们年岁相当。国王于是说道：『诸位的善王德戮王与你们同龄，我愿成为其友人。』他们答曰：『是的，他便是我们的友王。』宾比萨罗王于是放下象牙货物，安置住所，嘱咐道：『带着货物走吧，卖完后行程途中见我一面再去。』他们照做，行程中再次见到国王。国王说：『去吧，依我话语反复问候我王健康，告诉他『国王与你们同为挚友』。』
Te sādhūti paṭissuṇitvā gantvā bhaṇḍaṃ paṭisāmetvā bhuttapātarāsā rājānaṃ upasaṅkamitvā vandiṃsu. Rājā ‘‘kahaṃ bhaṇe tumhe ettake ime divase na dissathā’’ti pucchi. Te sabbaṃ pavattiṃ ārocesuṃ. Rājā – ‘‘sādhu, tātā, tumhe nissāya mayā majjhimappadese rājā mitto laddho’’ti attamano ahosi. Aparabhāge rājagahavāsinopi vāṇijā takkasīlaṃ agamaṃsu. Te paṇṇākāraṃ gahetvā āgate pukkusāti rājā ‘‘kuto āgatatthā’’ti pucchitvā ‘‘rājagahato’’ti sutvā ‘‘mayhaṃ sahāyassa nagarato āgatā tumhe’’ti. Āma devāti. Ārogyaṃ me sahāyassāti ārogyaṃ pucchitvā ‘‘ajja paṭṭhāya ye mayhaṃ sahāyassa nagarato jaṅghasatthena vā sakaṭasatthena vā vāṇijā āgacchanti, sabbesaṃ mama visayaṃ paviṭṭhakālato paṭṭhāya vasanagehāni, rājakoṭṭhāgārato nivāpañca dentu, suṅkaṃ vissajjentu, kiñci upaddavaṃ mā karontū’’ti bheriṃ carāpesi. Bimbisāropi attano nagare tatheva bheriṃ carāpesi.
他们听罢说：『好』，便离去，卖光货物后回归，带着食器等物回到国王处，恭敬礼拜。国王问：『诸位今日何以未现身？』他们将所有经过如实叙说。国王说：『好啊，诸位，因你们，我得到了中部地方一位友善的王。』不久，王舍城的商人也来到德戮城，带来象牙货物，宾比萨罗王问其来处，得知是从王舍城来的，便对商人说：『你们是我们的朋友。』商人们说：『我与同伴身体康健无恙。』国王细询朋友近况，并嘱咐道：『今日出发后，帮我看护宅院和宫殿，千方百计护好安全，切勿生事。』宾比萨罗王亦在自己的城市执行同样的嘱托。
Atha bimbisāro pukkusātissa paṇṇaṃ pahiṇi – ‘‘paccantadese nāma maṇimuttādīni ratanāni uppajjanti, yaṃ mayhaṃ sahāyassa rajje dassanīyaṃ vā savanīyaṃ vā ratanaṃ uppajjati, tattha me mā maccharāyatū’’ti. Pukkusātipi – ‘‘majjhimadeso nāma mahājanapado, yaṃ tattha evarūpaṃ ratanaṃ uppajjati, tattha me sahāyo mā maccharāyatū’’ti paṭipaṇṇaṃ pahiṇi. Evaṃ te gacchante gacchante kāle aññamaññaṃ adisvāpi daḷhamittā ahesuṃ.
于是宾比萨罗吩咐答巴马喇子：『南方地方产宝玉、玛瑙等宝石，若我的朋友国王所属国中出现可观赏或听闻的宝物，务必告知我，我必不亲近蚊蝇侵扰之地。』答巴马喇子也对宾比萨罗说：『中部地区是一大国，若那里出现同样宝物，我的朋友切勿亲近蚊蝇缠绕之地。』于是二人往来往返，渐渐彼此看得起，结为坚定挚友。
Evaṃ tesaṃ katikaṃ katvā vasantānaṃ paṭhamataraṃ pukkusātissa paṇṇākāro uppajji. Rājā kira aṭṭha pañcavaṇṇe anagghakambale labhi. So – ‘‘atisundarā ime kambalā, ahaṃ sahāyassa pesissāmī’’ti lākhāguḷamatte aṭṭha sārakaraṇḍake likhāpetvā tesu te kambale pakkhipitvā lākhāya vaṭṭāpetvā setavatthena veṭhetvā samugge pakkhipitvā vatthena veṭhetvā rājamuddikāya lañchetvā ‘‘mayhaṃ sahāyassa dethā’’ti amacce pesesi. Sāsanañca adāsi – ‘‘ayaṃ paṇṇākāro nagaramajjhe amaccādiparivutena daṭṭhabbo’’ti. Te gantvā bimbisārassa adaṃsu.
如此行事后，入冬时节，首先答巴马喇子收到了象牙货物。国王得八色珍贵毯袍，他说：『这些毯袍极其漂亮，我要寄给我的朋友。』用雕花的竹篓装着象牙，包裹在这些毯袍中，再用白布遮盖，放入竹箱，用布包裹并用王印封上，写明『寄给我的朋友』，并送出。国王交代说：『这是城中首屈一指之纯洁无瑕象牙货物，供朋友欣赏。』随即接待来自宾比萨罗的使者。
So sāsanaṃ sutvā amaccādayo sannipatantūti bheriṃ carāpetvā nagaramajjhe amaccādiparivuto setacchattena dhāriyamānena pallaṅkavare nisinno lañchanaṃ bhinditvā vatthaṃ apanetvā samuggaṃ vivaritvā anto bhaṇḍikaṃ muñcitvā lākhāguḷe disvā ‘‘mayhaṃ sahāyo pukkusāti ‘jutavittako me sahāyo’ti maññamāno maññe imaṃ paṇṇākāraṃ pahiṇī’’ti ekaṃ guḷaṃ gahetvā hatthena vaṭṭetvā tulayantova anto dussabhaṇḍikaṃ atthīti aññāsi. Atha naṃ pallaṅkapāde paharitvā tāvadeva lākhā paripati, so nakhena karaṇḍakaṃ vivaritvā anto kambalaratanaṃ disvā itarepi vivarāpesi, sabbepi kambalā ahesuṃ. Atha ne pattharāpesi, te vaṇṇasampannā phassasampannā dīghato soḷasahatthā tiriyaṃ aṭṭhahatthā ahesuṃ. Mahājano disvā aṅguliyo poṭhesi, celukkhepaṃ akāsi, – ‘‘amhākaṃ rañño adiṭṭhasahāyo pukkusāti adisvāva evarūpaṃ paṇṇākāraṃ pesesi, yuttaṃ evarūpaṃ mittaṃ kātu’’nti attamano ahosi. Rājā ekamekaṃ kambalaṃ agghāpesi, sabbe anagghā ahesuṃ. Tesu cattāro sammāsambuddhassa pesesi, cattāro attano ghare akāsi. Tato cintesi – ‘‘pacchā pesentena paṭhamaṃ pesitapaṇṇākārato atirekaṃ pesetuṃ vaṭṭati, sahāyena ca me anaggho paṇṇākāro pesito, kiṃ nu kho pesemī’’ti?
听取国书后，使者们集聚，吹响喇叭，拨动白布笼罩于城中，由护卫举着白布帷幕，坐于高床上，揭开布帷，撕开竹篮，将箱中物完全展开，一边打开箱，一边察看象牙货物。看得精细，知此象牙为答巴马喇子所赠，意谓『我朋友答巴马喇子，是位蒴贸易者。』他取出一块象牙摞在手掌上，摇动似秤，知象牙无杂质。又用床脚敲击，竹篓破裂，露出毯袍宝物，又逐项展开，确认一切毯袍色泽鲜明、质地细腻，长达十六肘，宽八肘。众人见了，合掌礼拜，欢喜赞叹：『我们王被神明认定的无疑挚友果然赠送如此美物，确实应当结为好友。』宾比萨罗王逐件打开毯袍，全都高贵无比，他从中选出四件赠与四位正觉佛，四人各自穿用。随后心想：『以后送出的第一批象牙货物外，若额外寄送其他象牙货物，并且我的朋友也送来高贵毯袍，我该如何回赠呢？』
Kiṃ pana rājagahe tato adhikaṃ ratanaṃ natthīti? No natthi, mahāpuñño rājā, apica kho panassa sotāpannakālato paṭṭhāya ṭhapetvā tīṇi ratanāni aññaṃ ratanaṃ somanassaṃ janetuṃ samatthaṃ nāma natthi . So ratanaṃ vicinituṃ āraddho – ratanaṃ nāma saviññāṇakaṃ aviññāṇakanti duvidhaṃ. Tattha aviññāṇakaṃ suvaṇṇarajatādi, saviññāṇakaṃ indriyabaddhaṃ. Aviññāṇakaṃ saviññāṇakasseva alaṅkārādivasena paribhogaṃ hoti, iti imesu dvīsu ratanesu saviññāṇakaṃ seṭṭhaṃ. Saviññāṇakampi duvidhaṃ tiracchānaratanaṃ manussaratananti. Tattha tiracchānaratanaṃ hatthiassaratanaṃ, tampi manussānaṃ upabhogatthameva nibbattati , iti imesupi dvīsu manussaratanaṃ seṭṭhaṃ. Manussaratanampi duvidhaṃ itthiratanaṃ purisaratananti. Tattha cakkavattino rañño uppannaṃ itthiratanampi purisasseva upabhogaṃ. Iti imesupi dvīsu purisaratanameva seṭṭhaṃ.
在王舍城还没有更多宝物吗？国王答：『没有了，大善人国王，目前仍处于初发阿拉汉果阶段，尚无能力置办胜过这三宝（宝物）的其他吉祥宝物。』于是，国王开始辨别宝物。所谓宝物，有知觉与无知觉之分。无知觉者如金银等，无生命；有知觉者则与感官相关。无知觉的宝物犹如装饰品一般可供享用，这二者中以有知觉的宝物为上佳。有知觉的宝物又分为离地兽宝物和人类宝物。离地兽宝物如象牙等，仅供人类使用。人类宝物再有男女宝之分。其中以天子国王所拥有的女性宝物为上乘，亦可供男子享用。以上，这是对宝物中男女之别的区分。
Purisaratanampi duvidhaṃ agāriyaratanaṃ anagāriyaratanañca. Tattha agāriyaratanesupi cakkavattirājā ajja pabbajitasāmaṇeraṃ pañcapatiṭṭhitena vandati, iti imesupi dvīsu anagāriyaratanameva seṭṭhaṃ. Anagāriyaratanampi duvidhaṃ sekkharatanañca asekkharatanañca. Tattha satasahassampi sekkhānaṃ asekkhassa padesaṃ na pāpuṇāti, iti imesupi dvīsu asekkharatanameva seṭṭhaṃ. Tampi duvidhaṃ buddharatanaṃ sāvakaratananti. Tattha satasahassampi sāvakaratanānaṃ buddharatanassa padesaṃ na pāpuṇāti, iti imesupi dvīsū buddharatanameva seṭṭhaṃ.
世间的宝物分为两种：城外宝物和城内宝物。其中，在这城外宝物中，转轮圣王对刚出家成为沙玛内拉的人，恭敬以五种安住法，故此二者中，最胜的是城外宝物。城外宝物又分为二：可修习宝与不可修习宝。这里举例说，即使有上百上千可修习者，仍不能达到不可修习宝之境界，所以这二者中，最为上乘的是不可修习宝。同样，佛宝也分两种：弟子宝与佛陀宝。即令有上百上千弟子宝，也达不到佛宝境界，故此两种之中，最为殊胜的，是佛宝。
Buddharatanampi duvidhaṃ paccekabuddharatanaṃ sabbaññubuddharatananti. Tattha satasahassampi paccekabuddhānaṃ sabbaññubuddhassa padesaṃ na pāpuṇāti, iti imesupi dvīsu sabbaññubuddharatanaṃyeva seṭṭhaṃ. Sadevakasmiñhi loke buddharatanasamaṃ ratanaṃ nāma natthi. Tasmā asadisameva ratanaṃ mayhaṃ sahāyassa pesessāmīti cintetvā takkasīlavāsino pucchi – ‘‘tātā tumhākaṃ janapade buddho dhammo saṅghoti imāni tīṇi ratanāni dissantī’’ti. Ghosopi so mahārāja tāva tattha natthi, dassanaṃ pana kutoti.
佛宝亦复分两类：外道佛宝与全知佛宝。哪怕有上百上千外道佛，依然不可及全知佛宝。因此在这两者中，全知佛宝最为尊胜。在此世间，没有与佛宝相等的宝物。所以想到既无此类宝物，当将它作为我与同伴的帮助，居士们便询问智慧与道德严谨的圣人：“尊者，在你们辖区内，是否有佛、法、僧这三宝显现？”这位贤人告诉他们：“尊贵国王，那并无此景象，唯有教法之相乃得见。”
‘‘Sundaraṃ tātā’’ti rājā tuṭṭho cintesi – ‘‘sakkā bhaveyya janasaṅgahatthāya mayhaṃ sahāyassa vasanaṭṭhānaṃ sammāsambuddhaṃ pesetuṃ, buddhā pana paccantimesu janapadesu na aruṇaṃ uṭṭhapenti. Tasmā satthārā gantuṃ na sakkā. Sāriputtamoggallānādayo mahāsāvake pesetuṃ sakkā bhaveyya. Mayā pana ‘therā paccante vasantī’ti sutvāpi manusse pesetvā te attano samīpaṃ āṇāpetvā upaṭṭhātumeva yuttaṃ. Tasmā na therehipi sakkā gantuṃ. Yena panākārena sāsane pesite satthā ca mahāsāvakā ca gatā viya honti, tenākārena sāsanaṃ pahiṇissāmī’’ti. Cintetvā caturatanāyāmaṃ vidatthimattaputhulaṃ nātitanuṃ nātibahalaṃ suvaṇṇapaṭṭaṃ kārāpetvā ‘‘tattha ajja akkharāni likhissāmī’’ti. Pātova sīsaṃ nhāyitvā uposathaṅgāni adhiṭṭhāya bhuttapātarāso apanītagandhamālābharaṇo suvaṇṇasarakena jātihiṅgulikaṃ ādāya heṭṭhato paṭṭhāya dvārāni pidahanto pāsādamāruyha pubbadisāmukhaṃ sīhapañjaraṃ vivaritvā ākāsatale nisīditvā suvaṇṇapaṭṭe akkharāni likhanto – ‘‘idha tathāgato loke uppanno arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’’ti. Buddhaguṇe tāva ekadesena likhi.
“奇妙啊，尊者。”国王心满意足地思考：“是否可以为群众利益，派遣我的助手前去之处，让正觉佛出现？然而佛在边境诸国未曾出现，因此难以去请佛。可知，难于令导师们前往这些边地。唯有沙利多及摩诃迦叶等大弟子能被遣赴。我虽听闻‘长老们仍居边地’，故将其召至身边、侍奉亦是合宜。故此，连长老亦难亲往边界。但若以他法令教法广为传播，于是大师与大弟子既往如归，将有助于教法延续。”如此思虑，便制作了展开四宝，轻薄灵巧且不重的宝金匾，呈示文字：“今日于此将书写文字。”随后洗涤头身，守持优婆塞日，持食敬礼，佩戴净香与金饰，手持金笔，于门户紧闭之时登上宫殿，面向东方的狮子栏杆而坐，在金匾书写：“此处，如来已生于世，为阿拉汉，正觉者，智慧与行为完美，善逝，世间导者，天人世人之佛，世尊。”在佛德章句上以十一字记载。
Tato ‘‘evaṃ dasa pāramiyo pūretvā tusitabhavanato cavitvā mātukucchimhi paṭisandhiṃ gaṇhi , evaṃ lokavivaraṇaṃ ahosi, mātukucchiyaṃ vasamāne idaṃ nāma ahosi, agāramajjhe vasamāne idaṃ nāma ahosi, evaṃ mahābhinikkhamanaṃ nikkhanto evaṃ mahāpadhānaṃ padahi. Evaṃ dukkarakārikaṃ katvā mahābodhimaṇḍaṃ āruyha aparājitapallaṅke nisinno sabbaññutaññāṇaṃ paṭivijjhi, sabbaññutaññāṇaṃ paṭivijjhantassa evaṃ lokavivaraṇaṃ ahosi. Sadevake loke aññaṃ evarūpaṃ ratanaṃ nāma natthīti.
然后，他思惟：“如是，圆满十波罗蜜后，自兜率天宫出离，于母腹中再入，世间如是显现。于母腹中住时为此名，中间住在母腹之处为此名，如是伟大出家者出家，立下伟大志愿。如此艰难之业完成，登上大觉场所，安坐于胜上方座，彻知一切智慧之者，于智慧圆满之时，如是世间如是显现。在此世间，没有其他此类宝物，名为珍宝。”
Yaṃkiñci vittaṃ idha vā huraṃ vā,
无论何种财富，无论此处或他方，
Saggesu vā yaṃ ratanaṃ paṇītaṃ;
天上诸宝中最为珍贵；
Na no samaṃ atthi tathāgatena,
无有他能与如来相等者，
Idampi buddhe ratanaṃ paṇītaṃ;
此亦为佛所珍贵的宝物；
Etena saccena suvatthi hotū’’ti. (khu. pā. 6.3; su. ni. 226) –
应由此真实得大利益。」（取自《俱舍论·帕牟经》第六卷第三章；《修多罗尼》第二百二十六页）——
Evaṃ ekadesena buddhaguṇepi likhitvā dutiyaṃ dhammaratanaṃ thomento – ‘‘svākkhāto bhagavatā dhammo…pe… paccattaṃ veditabbo viññūhī’’ti. ‘‘Cattāro satipaṭṭhānā…pe… ariyo aṭṭhaṅgiko maggo’’ti. ‘‘Satthārā desitadhammo nāma evarūpo ca evarūpo cā’’ti sattatiṃsa bodhipakkhiye ekadesena likhitvā –
如此单独使用一项佛陀功德而书写后，又称颂第二个法宝——「世尊宣说之法......应由智者各自亲证」；「四念处......圣八正道」；「师所说之法即是如此形态」诸语，书写成三十三菩提分之一，——
‘‘Yaṃ buddhaseṭṭho parivaṇṇayī suciṃ,
「由至高无上佛所称扬之清净，
Samādhimānantarikaññamāhu;
内在有专注禅定者称之；
Samādhinā tena samo na vijjati,
以禅那（专注）的平等心，无有差别，
Idampi dhamme ratanaṃ paṇītaṃ;
此法亦是诸宝中至善之宝；
Etena saccena suvatthi hotū’’ti. (khu. pā. 6.5; su. ni. 228) –
愿以此真实，令世间安乐。（俱舍小品6.5；杂藏尼228）——
Evaṃ ekadesena dhammaguṇe likhitvā tatiyaṃ saṅgharatanaṃ thomento – ‘‘suppaṭipanno bhagavato sāvakasaṅgho…pe… puññakkhettaṃ lokassā’’ti. ‘‘Kulaputtā nāma satthu dhammakathaṃ sutvā evaṃ nikkhamitvā pabbajanti, keci setacchattaṃ pahāya pabbajanti, keci uparajjaṃ, keci senāpatiṭṭhānādīni pahāya pabbajanti. Pabbajitvā ca pana imañca paṭipattiṃ pūrentī’’ti cūḷasīlamajjhimasīlamahāsīlādīni ekadesena likhitvā chadvārasaṃvaraṃ satisampajaññaṃ catupaccayasantosaṃ navavidhaṃ senāsanaṃ, nīvaraṇappahānaṃ parikammaṃ jhānābhiññā aṭṭhatiṃsa kammaṭṭhānāni yāva āsavakkhayā ekadesena likhi, soḷasavidhaṃ ānāpānassatikammaṭṭhānaṃ vitthāreneva likhitvā ‘‘satthu sāvakasaṅgho nāma evarūpehi ca guṇehi samannāgato.
如是，以一篇言说法门功德，并颂赞三宝僧宝，云：‘清净正行世尊弟子僧团……乃是世间福田。’所谓世尊之子弟，闻法已出家，有弃丧世俗遮盖者，有离舍出家者，有舍弃将帅职位等而出家者。出家后，依此正行修行。又以一卷集录以小善行、中善行、大善行等，具书六门持戒、具足正念正智、调伏贪嗔痴九种法门、庄严僧座、断除烦恼的修学行为、禅那三昧神通、三十八禅地、修习诸业处直到断尽痴烦恼；又以一卷详细记录十六种入出息念修行法。由是称言‘世尊弟子僧团，乃是具备如此功德的团体。’
Ye puggalā aṭṭhasataṃ pasaṭṭhā,
有八百位清彻之人，
Cattāri etāni yugāni honti;
彼此成四双同伴；
Te dakkhiṇeyyā sugatassa sāvakā,
这些是南方那位善逝世尊的弟子，
Etesu dinnāni mahapphalāni;
他们所给予的，是极大的善果；
Idampi saṅghe ratanaṃ paṇītaṃ,
这就是僧团中上等的宝藏，
Etena saccena suvatthi hotū’’ti. (khu. pā. 6.6; su. ni. 229) –
借此真实之理，愿安乐得成。
Evaṃ ekadesena saṅghaguṇe likhitvā – ‘‘bhagavato sāsanaṃ svākkhātaṃ niyyānikaṃ, sace mayhaṃ sahāyo sakkoti, nikkhamitvā pabbajatū’’ti likhitvā suvaṇṇapaṭṭaṃ saṃharitvā sukhumakambalena veṭhetvā sārasamugge pakkhipitvā taṃ samuggaṃ suvaṇṇamaye, suvaṇṇamayaṃ, rajatamaye rajatamayaṃ maṇimaye, maṇimayaṃ pavāḷamaye, pavāḷamayaṃ lohitaṅkamaye, lohitaṅkamayaṃ masāragallamaye, masāragallamayaṃ phalikamaye, phalikamayaṃ dantamaye, dantamayaṃ sabbaratanamaye, sabbaratanamayaṃ kilañjamaye, kilañjamayaṃ samuggaṃ sārakaraṇḍake ṭhapesi.
如此用一叶金箔记载了僧团的功德，写明『世尊的教法圆满完备，若有我弟子愿以此助伴，便应离开尘世而出家』；然后收藏金箔，用细软丝绒包裹，置于宝盒中。此宝盒先以金质包覆，再覆以银、宝石、珊瑚、赤色珊瑚、铜质、铜绿、石榴石、象牙、诸宝贝，以及金银宝石层层包裹，放入瓷制的宝盒中。
Puna sārakaraṇḍakaṃ suvaṇṇakaraṇḍaketi purimanayeneva haritvā sabbaratanamayaṃ karaṇḍakaṃ kilañjamaye karaṇḍake ṭhapesi. Tato kilañjamayaṃ karaṇḍakaṃ sāramayapeḷāyāti puna vuttanayeneva haritvā sabbaratanamayaṃ peḷaṃ kilañjamayapeḷāya ṭhapetvā bahi vatthena veṭhetvā rājamuddikāya lañchetvā amacce āṇāpesi – ‘‘mama āṇāpavattiṭṭhāne maggaṃ alaṅkārāpetha maggo aṭṭhusabhavitthato hotu, catuusabhaṭṭhānaṃ sodhitamattakameva hotu, majjhe catuusabhaṃ rājānubhāvena paṭiyādethā’’ti. Tato maṅgalahatthiṃ alaṅkārāpetvā tassa upari pallaṅkaṃ paññapetvā setacchattaṃ ussāpetvā nagaravīthiyo sittasammaṭṭhā samussitaddhajapaṭākā kadalipuṇṇaghaṭagandhadhūmapupphādīhi suppaṭimaṇḍitā kāretvā ‘‘attano attano visayappadese evarūpaṃ pūjaṃ kārentū’’ti antarabhogikānaṃ javanadūte pesetvā sayaṃ sabbālaṅkārena alaṅkaritvā – ‘‘sabbatāḷāvacarasammissabalakāyaparivuto paṇṇākāraṃ pesemī’’ti attano visayapariyantaṃ gantvā amaccassa mukhasāsanaṃ adāsi – ‘‘tāta mayhaṃ sahāyo pukkusāti imaṃ paṇṇākāraṃ paṭicchanto orodhamajjhe apaṭicchitvā pāsādaṃ āruyha paṭicchatū’’ti. Evaṃ sāsanaṃ datvā paccantadesaṃ satthā gacchatīti pañcapatiṭṭhitena vanditvā nivatti. Antarabhogikā teneva niyāmena maggaṃ paṭiyādetvā paṇṇākāraṃ nayiṃsu.
再以金盒作内盒，包入满载诸宝的瓷盒，层层覆盖，外用布包裹，附以刻有王印的金属锁扣，交由王宫守卫收藏，嘱咐道：『于我遗迹所在铺设通道，令通道坚固不坏；四周由四种牛皮包围净护，中间由四种牛皮组成王者之盾。』随后在其上置以吉祥大象饰物，布置寝具并撑起白色伞盖，城中大街从容安排座席，悬挂美旗，焚烧香炉，点缀以花卉。叮嘱使者传言：『各方居士愿为如法礼敬。』使者携带满身宝饰，遍访各地，向守门者宣示：『父亲，我弟子劝诫你，护持这金箔，不可擅自终止，须从殿中登高朝礼。』如是布施教法后，守门者举起敬礼五种姿态，安然返还。使者按约定护送遗迹通路，携带金箔前往。
Pukkusātipi attano rajjasīmato paṭṭhāya teneva niyāmena maggaṃ paṭiyādetvā nagaraṃ alaṅkārāpetvā paṇṇākārassa paccuggamanaṃ akāsi. Paṇṇākāro takkasīlaṃ pāpuṇanto uposathadivase pāpuṇi, paṇṇākāraṃ gahetvā gataamaccopi rañño vuttasāsanaṃ ārocesi. Rājā taṃ sutvā paṇṇākārena saddhiṃ āgatānaṃ kattabbakiccaṃ vicāretvā paṇṇākāraṃ ādāya pāsādaṃ āruyha ‘‘mā idha koci pavisatū’’ti dvāre ārakkhaṃ kāretvā sīhapañjaraṃ vivaritvā paṇṇākāraṃ uccāsane ṭhapetvā sayaṃ nīcāsane nisinno lañchanaṃ bhinditvā nivāsanaṃ apanetvā kilañjapeḷato paṭṭhāya anupubbena vivaranto sāramayaṃ samuggaṃ disvā cintesi – ‘‘mahāparihāro nāyaṃ aññassa ratanassa bhavissati, addhā majjhimadese sotabbayuttakaṃ ratanaṃ uppanna’’nti. Atha taṃ samuggaṃ vivaritvā rājalañchanaṃ bhinditvā sukhumakambalaṃ ubhato viyūhitvā suvaṇṇapaṭṭaṃ addasa.
城中掌管宫门之人审视自国边界后，遵照同样的规定，末了选择道路，布饰城郭，完成了黄金门的启用。此人因聪慧坚定，于逾越守斋日时得福，持黄金门钥匙，向国王传达行规。国王闻之，细察黄金门守护事务，携得了黄金门登楼，将门口守卫安排妥当，开启狮子牢笼，于高座安置了黄金门钥匙，自己则坐于下座，打破了戒章，入内居所，一边打开朱漆门板，逐渐展露重要宝藏，心中思忖说：“此重宝非余人所有，在这中部之地必有可听闻的珍宝发生。”于是，他打开宝藏，打破国玺，铺开细软毯子，看到镶嵌黄金的绶带。
So taṃ pasāretvā – ‘‘manāpāni vata akkharāni samasīsāni samapantīni caturassānī’’tiādito paṭṭhāya vācetuṃ ārabhi. Tassa – ‘‘idha tathāgato loke uppanno’’ti buddhaguṇe vācentassa balavasomanassaṃ uppajji, navanavutilomakūpasahassāni uddhaggalomāni ahesuṃ. Attano ṭhitabhāvaṃ vā nisinnabhāvaṃ vā na jānāti. Athassa – ‘‘kappakoṭisatasahassehipi etaṃ dullabhasāsanaṃ sahāyaṃ nissāya sotuṃ labhāmī’’ti bhiyyo balavapīti udapādi. So hi upari vācetuṃ asakkonto yāva pītivegapassaddhiyā nisīditvā parato – ‘‘svākkhāto bhagavatā dhammo’’ti dhammaguṇe ārabhi. Tatrāpissa tatheva ahosi. So puna yāva pītivegapassaddhiyā nisīditvā parato ‘‘suppaṭipanno’’ti saṅghaguṇe ārabhi . Tatrāpissa tatheva ahosi. Atha sabbapariyante ānāpānassatikammaṭṭhānaṃ vācetvā catukkapañcakajjhānāni nibbattesi, so jhānasukheneva vītināmesi. Añño koci daṭṭhuṃ na labhati, ekova cūḷupaṭṭhāko pavisati. Evaṃ addhamāsamattaṃ vītināmesi.
他布展开绶带，说道：“诸文辞秩序井然，四方成列。”听此言，因赞扬如来智慧法力而引生强烈喜悦，头上出现大量新生倒刺，自己也不知是站立还是坐着的状态。随后念头生起：“即使有数百万亿那难得的教法，我愿依靠助手而得听闻。”于是更加强烈，坐稳身心安适，开始诵说“此佛所宣讲之正法已被广传”。此时境界亦如是。接着他再次端坐平稳，诵说“修行正业圆满成就”的僧伽功德，此境界亦复如是。随后周身开始诵念入出息念修持法门，四禅五定习成，他如饮禅味般感舒畅。无人得见，唯独小宫门守卫进入，静静禅坐，半昏半醒。
Nāgarā rājaṅgaṇe sannipatitvā ukkuṭṭhiṃ akaṃsu ‘‘paṇṇākāraṃ paṭicchitadivasato paṭṭhāya baladassanaṃ vā nāṭakadassanaṃ vā natthi, vinicchayadānaṃ natthi, rājā sahāyena pahitaṃ paṇṇākāraṃ yassicchati tassa dassetu, rājāno nāma ekaccassa paṇṇākāravasenapi vañcetvā rajjaṃ attano kātuṃ vāyamanti. Kiṃ nāma amhākaṃ rājā karotī’’ti? Rājā ukkuṭṭhisaddaṃ sutvā – ‘‘rajjaṃ nu kho dhāremi, udāhu satthāra’’nti cintesi. Athassa etadahosi – ‘‘rajjakāritaattabhāvo nāma neva gaṇakena, na gaṇakamahāmattena gaṇetuṃ sakko. Satthusāsanaṃ dhāressāmī’’ti sayane ṭhapitaṃ asiṃ gahetvā kese chinditvā sīhapañjaraṃ vivaritvā – ‘‘etaṃ gahetvā rajjaṃ kārethā’’ti saddhiṃ cūḷāmaṇinā kesakalāpaṃ parisamajjhe pātesi, mahājano taṃ ukkhipitvā – ‘‘sahāyakasantikā laddhapaṇṇākārā nāma rājāno tumhādisā honti devā’’ti ekappahāreneva viravi. Raññopi dvaṅgulamattaṃ kesamassu ahosi. Bodhisattassa pabbajjāsadisameva kira jātaṃ.
民众聚集皇宫之中，鼓噪呼喊道：“自守黄金门日始，未见显现任何强力或戏剧，未见赏赐，国王依靠助手保护黄金门，现在坐视不管，他等为夺国土互相欺骗。我们的国王究竟做何要事？”国王闻吵闹声，思维道：“我是否真的执掌国政？担任护持者吗？”然后，他意识到：“治理国家并非仅凭文书或者文官大臣们能完成，实因佛陀教法而能保持。”于是拿着剑，割断头发，打开狮子牢笼，说：“依此建立国家吧。”与小宫门之下，以细致琐碎方式行事，众人一边喝彩：“得此助手保护黄金门者堪称天人。”国王亦割发量大约两寸，如同菩萨出家的刻度。
Tato cūḷupaṭṭhākaṃ pesetvā antarāpaṇā dve kāsāyavatthāni mattikāpattañca āharāpetvā – ‘‘ye loke arahanto, te uddissa mayhaṃ pabbajjā’’ti satthāraṃ uddissa ekaṃ kāsāvaṃ nivāsetvā ekaṃ pārupitvā pattaṃ vāmaaṃsakūṭe katvā kattaradaṇḍaṃ gahetvā – ‘‘sobhati nu kho me pabbajjā no vā’’ti mahātale katipayavāre aparāparaṃ caṅkamitvā – ‘‘sobhati me pabbajjā’’ti dvāraṃ vivaritvā pāsādā otari. Otarantaṃ pana naṃ tīsu dvāresu ṭhitanāṭakādīni disvāpi na sañjāniṃsu. ‘‘Eko paccekabuddho amhākaṃ rañño dhammakathaṃ kathetuṃ āgato’’ti kira cintayiṃsu. Uparipāsādaṃ pana āruyha rañño ṭhitanisinnaṭṭhānāni disvā rājā gatoti ñatvā samuddamajjhe osīdamānāya nāvāya jano viya ekappahāreneva viraviṃsu. Kulaputtaṃ bhūmitalaṃ otiṇṇamattaṃ aṭṭhārasaseniyo sabbe nāgarā balakāyā ca parivāretvā mahāviravaṃ viraviṃsu. Amaccāpi taṃ etadavocuṃ – ‘‘deva majjhimadesarājāno nāma bahumāyā, sāsanaṃ pesetvā buddharatanaṃ nāma loke uppannaṃ vā no vāti ñatvā gamissatha , nivattatha devā’’ti. Saddahāmahaṃ mayhaṃ sahāyakassa, tassa mayā saddhiṃ dvejjhavacanaṃ nāma natthi, tiṭṭhatha tumheti. Te anugacchantiyeva.
于是派遣小宫门守卫，带着两件赭色袈裟和陶罐，向佛陀传达：“世尊，我愿为诸阿拉汉请安。”带上一只袈裟，另一件折起，折成遮阳伞形，手持拐杖，反复踱步问：“出家是否光荣？”打开宫门，步入殿中。虽在三扇门前见到戏班等，却无人认出。民众猜测：“或是某位独觉佛来为我等国王讲法。”登上后殿，望见国王坐立无定，似舟中乘客般摇曳，聚集十八岁的众青年围绕，士兵护卫，勇猛非常。阿妈劝说：“诸天护持中土国王，应怀信心；佛法宝出世已至，未来不可轻忽，应归还诸天。”守卫心信，遣送答话表示愿助。众人随行。
Kulaputto kattaradaṇḍena lekhaṃ katvā – ‘‘idaṃ rajjaṃ kassā’’ti āha? Tumhākaṃ devāti. Yo imaṃ lekhaṃ antaraṃ karoti, rājāṇāya kāretabboti. Mahājanakajātake bodhisattena katalekhaṃ sīvalidevī antaraṃ kātuṃ avisahantī vivattamānā agamāsi. Tassā gatamaggena mahājano agamāsi. Taṃ pana lekhaṃ mahājano antaraṃ kātuṃ na visahi, lekhaṃ ussīsakaṃ katvā vivattamānā viraviṃsu. Kulaputto ‘‘ayaṃ me gataṭṭhāne dantakaṭṭhaṃ vā mukhodakaṃ vā dassatī’’ti antamaso ekaceṭakampi aggahetvā pakkāmi. Evaṃ kirassa ahosi ‘‘mama satthā ca mahābhinikkhamanaṃ nikkhamitvā ekakova pabbajito’’ti ekakova agamāsi. ‘‘Satthu lajjāmī’’ti ca – ‘‘satthā kira me pabbajitvā yānaṃ nāruḷho’’ti ca antamaso ekapaṭalikampi upāhanaṃ nāruhi, paṇṇacchattakampi na dhāresi. Mahājano rukkhapākāraṭṭālakādīni āruyha esa amhākaṃ rājā gacchatīti olokesi. Kulaputto – ‘‘dūraṃ gantabbaṃ, na sakkā ekena maggo nittharitu’’nti ekaṃ satthavāhaṃ anubandhi. Sukhumālassa kulaputtassa kaṭhinatattāya pathaviyā gachantassa pādatalesu phoṭā uṭṭhahitvā bhijjanti, dukkhā vedanā uppajjanti. Satthavāhe khandhāvāraṃ bandhitvā nisinne kulaputto maggā okkamma ekasmiṃ rukkhamūle nisīdati. Nisinnaṭṭhāne pādaparikammaṃ vā piṭṭhiparikammaṃ vā kattā nāma natthi, kulaputto ānāpānacatutthajjhānaṃ samāpajjitvā maggadarathakilamathapariḷāhaṃ vikkhambhetvā jhānaratiyā vītināmeti.
贵族手持拐杖，写下字句：“此国属于谁？”意为“你们的天神”。谁写了此字，须呈报国王。菩萨前生故事中，曾有一位女王不耐烦写字，且随所携卷轴来到此。贵族们未能忍受强行书写而散去。贵族说：“此乃我驻足之地，请展示牙木或木质酒器。”遂选取一位首长出发。如此历程称为“我师吾重出家”，单独出发。另有人说：“师尊羞愧”，“师尊既然出家，车马不须有”，遂未携伞盖或华盖。众人在树下等待，细察国王去向。贵族说：“路远，单独难往。”有一师者紧随其后。贵族行走艰难，脚部起泡、流血，痛苦不已。师者守护遮挡，贵族进入禅定第四禅，遣散所有妄念，沉浸禅悦。
Punadivase uṭṭhite aruṇe sarīrapaṭijagganaṃ katvā puna satthavāhaṃ anubandhati. Pātarāsakāle kulaputtassa pattaṃ gahetvā khādanīyaṃ bhojanīyaṃ patte pakkhipitvā denti. Taṃ uttaṇḍulampi hoti kilinnampi samasakkharampi aloṇātiloṇampi, kulaputto pavisanaṭṭhānaṃ paccavekkhitvā amataṃ viya paribhuñjitvā etena niyāmena aṭṭhahi ūnakāni dve yojanasatāni gato. Jetavanadvārakoṭṭhakassa pana samīpena gacchantopi – ‘‘kahaṃ satthā vasatī’’ti nāpucchi. Kasmā? Satthugāravena ceva rañño pesitasāsanavasena ca. Rañño hi – ‘‘idha tathāgato loke uppajjatī’’ti satthāraṃ rājagahe uppannaṃ viya katvā sāsanaṃ pesitaṃ, tasmā naṃ apucchitvāva pañcacattālīsayojanamattaṃ maggaṃ atikkanto. So sūriyatthaṅgamanavelāya rājagahaṃ patvā satthā kahaṃ vasatīti pucchi. Kuto nu, bhante, āgatoti? Ito uttaratoti. Satthā tuyhaṃ āgatamagge ito pañcacattālīsayojanamatte sāvatthi nāma atthi, tattha vasatīti. Kulaputto cintesi – ‘‘idāni akālo na sakkā gantuṃ, ajja idheva vasitvā sve satthu santikaṃ gamissāmī’’ti. Tato – ‘‘vikāle sampattapabbajitā kahaṃ vasantī’’ti pucchi. Imāya kumbhakārasālāya, bhanteti. Atha so taṃ kumbhakāraṃ yācitvā tattha vāsatthāya pavisitvā nisīdi.
次日清晨起身，行身体操练，继续跟随师者。食时，携带食器，放置粮食于盘中。餐具污秽破损，贵族观察行处，犹如食到不死甘露，依规定前行，行至七十八里许。接近揭德林城门，却未被问及师者所在。为何？因对师者及国王密传教法故。国王即令传言：“佛陀于世间显现，为师者诞生，已将教法派遣，因此无人询问。”如此，他穿越近四十五里路，来到沙瓦提城。师者住于此。贵族心想：“此刻不宜远行，今日留此处，得见师者。”问曰：“迟暮时分，出家人集中何处？”回答曰：“于陶器作坊。”遂求住处，入内安坐。
Bhagavāpi taṃdivasaṃ paccūsakāle lokaṃ volokento pukkusātiṃ disvā cintesi – ‘‘ayaṃ kulaputto sahāyena pesitaṃ sāsanamattakaṃ vācetvā atirekatiyojanasatikaṃ mahārajjaṃ pahāya maṃ uddissa pabbajitvā aṭṭhahi ūnakāni dve yojanasatāni atikkamma rājagahaṃ pāpuṇissati, mayi agacchante pana tīṇi sāmaññaphalāni appaṭivijjhitvā ekarattivāsena anāthakālakiriyaṃ karissati, mayi pana gate tīṇi sāmaññaphalāni paṭivijjhissati. Janasaṅgahatthāyeva pana mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni pāramiyo pūritā, karissāmi tassa saṅgaha’’nti pātova sarīrapaṭijagganaṃ katvā bhikkhusaṅghaparivuto sāvatthiyaṃ piṇḍāya caritvā pacchābhattaṃ piṇḍapātappaṭikkanto gandhakuṭiṃ pavisitvā muhuttaṃ attadarathakilamathaṃ paṭipassambhetvā – ‘‘kulaputto mayi gāravena dukkaraṃ akāsi, atirekayojanasataṃ rajjaṃ pahāya antamaso mukhadhovanadāyakampi ceṭakaṃ aggahetvā ekakova nikkhanto’’ti sāriputtamahāmoggallānādīsu kañci anāmantetvā sayameva attano pattacīvaraṃ gahetvā ekakova nikkhanto. Gacchanto ca neva ākāse uppati, na pathaviṃ saṃkhipi, – ‘‘kulaputto mama lajjamāno hatthiassarathasuvaṇṇasivikādīsu ekayānepi anisīditvā antamaso ekapaṭalikaṃ upāhanampi anāruyha paṇṇacchattakampi aggahetvā nikkhanto, mayāpi padasāva gantuṃ vaṭṭatī’’ti pana cintetvā padasāva agamāsi.
世尊于次日清晨观察世间，见到大智者便思惟说：“此名叫做‘族子’者，虽受弟子派遣，应以教法为谈，然而将舍弃百余由旬大国，出家投向我，将越过八十多个由旬抵达王舍城。他来时不识三种沙门果报，却独自住一室施无依止之行；我去后则认识这三种沙门果报。我以万人之众和无数无量的波罗蜜圆满为众集，将为其守护。”于是，世尊起身，偕同比库僧团赴萨瓦提乞食，饭毕回礼供养，进去香舍，稍而调伏心意安然下坐。言：“族子对我多有敬意，虽舍弃百余由旬国土，舍离父母居住，执净土舍独自出家。”其后未称名者，有诸比库如沙利尊者、摩诃目连等，未称他人姓名，独自取衣，独自出家。行而不在空中亦不埋伏大地。族子生羞愧心，未骑大象车、黄金车、精巧车等，只乘独一载具，亦未增香抹身，执五盖伞独自出家，思惟：“我当随步就行。”然后便随步而往。
So asīti anubyañjanāni byāmappabhā bāttiṃsa mahāpurisalakkhaṇānīti imaṃ buddhasiriṃ paṭicchādetvā valāhakapaṭicchanno puṇṇacando viya aññatarabhikkhuvesena gacchanto ekapacchābhatteneva pañcacattālīsa yojanāni atikkamma sūriyatthaṅgamalīvelāya kulaputte paviṭṭhamatteyeva taṃ kumbhakārasālaṃ pāpuṇi. Taṃ sandhāya vuttaṃ – ‘‘tena kho pana samayena, pukkusāti, nāma kulaputto bhagavantaṃ uddissa saddhāya agārasmā anagāriyaṃ pabbajito, so tasmiṃ kumbhakārāvesane paṭhamaṃ vāsūpagato hotī’’ti.
此时，无数相好显现，如云彩满布，显明三十二相大丈夫之相，如同月满白净。其名为族子，披袈裟而往，跨过四十五由旬，进入太阳所照耀的织布城一带，达至棉布作坊。因缘说：“正当此时，族子以信心，从家宅出家，成为素食第一居士。”
Evaṃ gantvāpi pana bhagavā – ‘‘ahaṃ sammāsambuddho’’ti pasayha kumbhakārasālaṃ apavisitvā dvāre ṭhitova kulaputtaṃ okāsaṃ kārento sace te bhikkhūtiādimāha. Urundanti vivittaṃ asambādhaṃ. Viharatāyasmā yathāsukhanti yena yena iriyāpathena phāsu hoti, tena tena yathāsukhaṃ āyasmā viharatūti okāsaṃ akāsi. Atirekatiyojanasatañhi rajjaṃ pahāya pabbajito kulaputto parassa chaḍḍitapatitaṃ kumbhakārasālaṃ kiṃ aññassa sabrahmacārino maccharāyissati. Ekacce pana moghapurisā sāsane pabbajitvā āvāsamacchariyādīhi abhibhūtā attano vasanaṭṭhāne mayhaṃ kuṭi mayhaṃ pariveṇanti aññesaṃ avāsāya parakkamanti. Nisīdīti accantasukhumālo lokanātho devavimānasadisaṃ gandhakuṭiṃ pahāya tattha tattha vippakiṇṇachārikāya bhinnabhājanatiṇapalāsakukkuṭasūkaravaccādisaṃkiliṭṭhāya saṅkāraṭṭhānasadisāya kumbhakārasālāya tiṇasanthāraṃ santharitvā paṃsukūlacīvaraṃ paññapetvā devavimānasadisaṃ dibbagandhasugandhaṃ gandhakuṭiṃ pavisitvā nisīdanto viya nisīdi.
于是，世尊亲自宣示：“我为正觉，比库予其方便，于纺织工坊门外立，给族子面子招呼：‘若尔等是比库……’教导示范。当时族子舍弃百余由旬之外国，独自出家。纺织工坊为他舍弃，谁将僧侣之家攻破呢？但有些愚昧人入教后，依仗庵舍神通屈服众生，心存我执，窃占他人宿处，侵舍他人屋宅。族子性极柔顺，舍弃天界似的香舍，在那儿搭建简陋茅草棚，挂上尘垢袈裟，入坐如天上宫殿，好似坐莲座，心定不动。
Iti bhagavāpi asambhinnamahāsammatavaṃse uppanno, kulaputtopi khattiyagabbhe vaḍḍhito. Bhagavāpi abhinīhārasampanno, kulaputtopi abhinīhārasampanno. Bhagavāpi rajjaṃ pahāya pabbajito, kulaputtopi. Bhagavāpi suvaṇṇavaṇṇo, kulaputtopi. Bhagavāpi samāpattilābhī, kulaputtopi. Iti dvepi khattiyā dvepi abhinīhārasampannā dvepi rājapabbajitā dvepi suvaṇṇavaṇṇā dvepi samāpattilābhino kumbhakārasālaṃ pavisitvā nisinnāti tehi kumbhakārasālā ativiya sobhati, dvīhi sīhādīhi paviṭṭhaguhādīhi āharitvā dīpetabbaṃ. Tesu pana dvīsu bhagavā – ‘‘sukhumālo ahaṃ paramasukhumālo ekapacchābhattena pañcacattālīsa yojanāni āgato, muhuttaṃ tāva sīhaseyyaṃ kappetvā maggadarathaṃ paṭipassambhemī’’ti cittampi anuppādetvā nisīdantova phalasamāpattiṃ samāpajji. Kulaputtopi – ‘‘dvānavutiyojanasataṃ āgatomhi, muhuttaṃ tāva nipajjitvā maggadarathaṃ vinodemī’’ti cittaṃ anuppādetvā nisīdamānova ānāpānacatutthajjhānaṃ samāpajji. Idaṃ sandhāya atha kho bhagavā bahudeva rattintiādi vuttaṃ.
如此，世尊与族子之间互相尊重，族子为贵族之后出家。世尊具足丰盛庄严，族子也具足。世尊舍弃国土出家，族子亦然。世尊肤色如金，族子亦然。世尊皆达成就，族子亦然。两名贵族，双方庄严充足，皆为舍弃国土之人，皆肤色金黄，皆大成就者，进入纺织工坊坐禅，其处极为光明庄严，置有狮子等兽之雕像与岩洞，照明显赫。两人中世尊思惟：“我极柔顺极为温和，刚才横越四十五由旬，暂时在狮子窝安坐，稍作静心。”遂得禅果。族子亦默念：“我已来至两千由旬之外，稍憩息后，将在王舍城安乐行道。”专一进禅，证得入出息念第四禅。诸多神祇因此纷纷相聚。
Nanu ca bhagavā kulaputtassa dhammaṃ desessāmīti āgato, kasmā na desesīti? Kulaputtassa maggadaratho appaṭipassaddho, na sakkhissati dhammadesanaṃ sampaṭicchituṃ, so tāvassa paṭipassambhatūti na desesi. Apare – ‘‘rājagahaṃ nāma ākiṇṇamanussaṃ avivittaṃ dasahi saddehi, so saddo diyaḍḍhayāmamattena sannisīdati, taṃ āgamento na desesī’’ti vadanti. Taṃ akāraṇaṃ, brahmalokappamāṇampi hi saddaṃ bhagavā attano ānubhāvena vūpasametuṃ sakkoti, maggadarathavūpasamaṃ āgamentoyeva pana na desesi.
然世尊未对族子开示法义，为何不言？因族子内心不安宁，未能具足聆听教法之虑，故未曾宣说。又有人言王舍城远离人群，声音不传，故世尊未说。此皆无因，因世尊虽能以神通令声音寂灭，然对族子未作教法，欲令其内心安静。
Tattha bahudeva rattinti diyaḍḍhayāmamattaṃ. Etadahosīti bhagavā phalasamāpattito vuṭṭhāya suvaṇṇavimāne maṇisīhapañjaraṃ vivaranto viya pañcapasādappaṭimaṇḍitāni akkhīni ummīletvā olokesi, athassa hatthakukkuccapādakukkuccasīsakampanavirahitaṃ sunikhātaindakhīlaṃ viya niccalaṃ avibbhantaṃ suvaṇṇapaṭimaṃ viya nisinnaṃ kulaputtaṃ disvā etaṃ – ‘‘pāsādikaṃ kho’’tiādi ahosi. Tattha pāsādikanti pasādāvahaṃ. Bhāvanapuṃsakaṃ panetaṃ, pāsādikena iriyāpathena iriyati. Yathā iriyato iriyāpatho pāsādiko hoti, evaṃ iriyatīti ayamettha attho. Catūsu hi iriyāpathesu tayo iriyāpathā na sobhanti. Gacchantassa hi bhikkhuno hatthā calanti, pādā calanti, sīsaṃ calati, ṭhitassa kāyo thaddho hoti, nipannassāpi iriyāpatho amanāpo hoti, pacchābhatte pana divāṭṭhānaṃ sammajjitvā cammakhaṇḍaṃ paññapetvā sudhotahatthapādassa catusandhikapallaṅkaṃ ābhujitvā nipannasseva iriyāpatho sobhati. Ayañca kulaputto pallaṅkaṃ ābhujitvā ānāpānacatutthajjhānaṃ appetvā nisīdi. Itissa iriyāpatheneva pasanno bhagavā – ‘‘pāsādikaṃ kho’’ti parivitakkesi.
那里有众多众神，半空中声音如云层般浑厚。此时世尊证得禅果，起身于金色宫殿中展开如宝石狮笼，观察五座经楼。见族子端坐如已画好金色宝座，手脚安稳僵直无摇动，眼定如未闭睫毛之眼，心专注不动。族子亦坐于铺好坐席，入入出息念第四禅，专心致意，脸色安祥。世尊见此赞曰：“可爱极矣！”此“可爱”即安详导引之义。于四种庄严仪轨中，三种庄严非显现于双手双足和头部动作及身躯端正，唯独坐定后的庄严美不缺漏。族子盘坐坐席，入第四禅后安住。世尊以此庄严欢喜赞叹：“可爱极矣！”
Yaṃnūnāhaṃ puccheyyanti kasmā pucchati? Kiṃ bhagavā attānaṃ uddissa pabbajitabhāvaṃ na jānātīti? No na jānāti, apucchite pana kathā na patiṭṭhāti, apatiṭṭhitāya kathāya kathā na sañjāyatīti kathāpatiṭṭhāpanatthaṃ pucchi.
假如有人问说：为何提问呢？难道世尊不知自己出家修行之事吗？答曰：不，世尊确实知晓，但未经提问时，对于没有确立基础的言说不予接受，故为建立言说基础而问。
Disvāca pana jāneyyāsīti tathāgataṃ buddhasiriyā virocantaṃ ayaṃ buddhoti sabbe jānanti. Anacchariyametaṃ jānanaṃ, buddhasiriṃ pana paṭicchādetvā aññatarapiṇḍapātikavesena caranto dujjāno hoti. Iccāyasmā, pukkusāti, ‘‘na jāneyya’’nti sabhāvameva katheti. Tathā hi naṃ ekakumbhakārasālāya nisinnampi na jānāti.
观于世尊，众皆知这位如来的佛陀威德光辉照耀世间。此种知晓不足为奇，然若有人覆蔽佛陀威仪，游荡乞食，则此人恼恨不善，如此状况，善知者称其“不能知”。即便身处制罐人小屋，也不知世尊。
Etadahosīti maggadarathassa vūpasamabhāvaṃ ñatvā ahosi. Evamāvusoti kulaputto sahāyena pesitaṃ sāsanamattaṃ vācetvā rajjaṃ pahāya pabbajamāno – ‘‘dasabalassa madhuradhammadesanaṃ sotuṃ labhissāmī’’ti. Pabbajito, pabbajitvā ettakaṃ addhānaṃ āgacchanto – ‘‘dhammaṃ te bhikkhu desessāmī’’ti padamattassa vattāraṃ nālattha, so ‘‘dhammaṃ te bhikkhu desessāmī’’ti vuttaṃ kiṃ sakkaccaṃ na suṇissati. Pipāsitasoṇḍo viya hi pipāsitahatthī viya cāyaṃ, tasmā sakkaccaṃ savanaṃ paṭijānanto ‘‘evamāvuso’’ti āha.
得知开悟之道如同驹车平稳安稳之后，有一族子受命于友人，辞别国土出家，只专谈教法，誓愿听闻十力精妙法语。出家后，日复一日地学习，受到比库教导，能听受教法。如渴骆驼渴水，此比库也遵守听闻，答道“尊者，是如此”以表认可。
§343
343.Chadhāturo ayanti bhagavā kulaputtassa pubbabhāgapaṭipadaṃ akathetvā āditova arahattassa padaṭṭhānabhūtaṃ accantasuññataṃ vipassanālakkhaṇameva ācikkhituṃ āraddho. Yassa hi pubbabhāgapaṭipadā aparisuddhā hoti, tassa paṭhamameva sīlasaṃvaraṃ indriyesu guttadvārataṃ bhojane mattaññutaṃ jāgariyānuyogaṃ satta saddhamme cattāri jhānānīti imaṃ pubbabhāgapaṭipadaṃ ācikkhati. Yassa panesā parisuddhā, tassa taṃ akathetvā arahattassa padaṭṭhānabhūtaṃ vipassanameva ācikkhati. Kulaputtassa ca pubbabhāgapaṭipadā parisuddhā. Tathā hi anena sāsanaṃ vācetvā pāsādavaragateneva ānāpānacatutthajjhānaṃ nibbattitaṃ, yadassa dvānavutiyojanasabhaṃ āgacchantassa yānakiccaṃ sādhesi, sāmaṇerasīlampissa paripuṇṇaṃ. Tasmā pubbabhāgapaṭipadaṃ akathetvā arahattassa padaṭṭhānabhūtaṃ accantasuññataṃ vipassanālakkhaṇamevassa ācikkhituṃ āraddho.
343.世尊开始讲述族子的早期修道，未讲究细节，专论阿拉汉果位所应具备的先行条件——此即清净持戒、感官守护、节制饮食、精进清醒、七觉支及四禅。前期修持不净者，应先受戒守护；若戒净，则专修深慧观照。族子的早期修行已净，而世尊则着力于清净空相观照的智慧启示。彼等得于沙利子之禅定，二十八由旬垂行山地遥望旅途，自在而精进，堪为沙玛内之榜样。因此世尊从早期净行转入通达阿拉汉定慧之清净空相观观。
Tattha chadhāturoti dhātuyo vijjamānā, puriso avijjamāno. Bhagavā hi katthaci vijjamānena avijjamānaṃ dasseti, katthaci avijjamānena vijjamānaṃ, katthaci vijjamānena vijjamānaṃ, katthaci avijjamānena avijjamānanti sabbāsave vuttanayeneva vitthāretabbaṃ. Idha pana vijjamānena avijjamānaṃ dassento evamāha. Sace hi bhagavā purisoti paṇṇattiṃ vissajjetvā dhātuyo icceva vatvā cittaṃ upaṭṭhāpeyya, kulaputto sandehaṃ kareyya, sammohaṃ āpajjeyya, desanaṃ sampaṭicchituṃ na sakkuṇeyya. Tasmā tathāgato anupubbena purisoti paṇṇattiṃ pahāya ‘‘sattoti vā purisoti vā puggaloti vā paṇṇattimattameva, paramatthato satto nāma natthi, dhātumatteyeva cittaṃ ṭhapāpetvā tīṇi phalāni paṭivijjhāpessāmī’’ti anaṅgaṇasutte (ma. ni. 1.57 ādayo) vuttabhāsantarakusalo tāya tāya bhāsāya sippaṃ uggaṇhāpento ācariyo viya evamāha.
“chakdhāturo”即四法蕴，亦谓人类无知。世尊有时以有知显现无知，无知展示有知，有时全有知，有时全无知，乃用此法显述苦集灭道四谛。若世尊称谓「人」而只作人名义，从而别析四蕴，未免惑人，难以领解教义。故如来舍弃“人”之俗名，仅以“色、受、想、行、识”三界诸蕴，确立心法划分，分别展明三法果。此乃无缝教说巧匠善用语言之妙。佛音大师精通释义，此由此演说即可窥其高明。
Tattha cha dhātuyo assāti chadhāturo. Idaṃ vuttaṃ hoti – yaṃ tvaṃ purisoti sañjānāsi, so chadhātuko, na cettha paramatthato puriso atthi, purisoti pana paṇṇattimattamevāti. Sesapadesupi eseva nayo. Caturādhiṭṭhānoti ettha adhiṭṭhānaṃ vuccati patiṭṭhā, catupatiṭṭhānoti attho. Idaṃ vuttaṃ hoti – svāyaṃ bhikkhu puriso chadhāturo chaphassāyatano aṭṭhārasamanopavicāro, so ettova vivaṭṭitvā uttamasiddhibhūtaṃ arahattaṃ gaṇhamāno imesu catūsu ṭhānesu patiṭṭhāya gaṇhātīti caturādhiṭṭhānoti. Yattha ṭhitanti yesu adhiṭṭhānesu patiṭṭhitaṃ. Maññassa vā nappavattantīti maññassa vā mānassa vā nappavattanti. Muni santoti vuccatīti khīṇāsavamuni upasanto nibbutoti vuccati. Paññaṃ nappamajjeyyāti arahattaphalapaññāya paṭivijjhanatthaṃ āditova samādhivipassanāpaññaṃ nappamajjeyya. Saccamanurakkheyyāti paramatthasaccassa nibbānassa sacchikiriyatthaṃ āditova vacīsaccaṃ rakkheyya. Cāgamanubrūheyyāti arahattamaggena sabbakilesapariccāgakaraṇatthaṃ āditova kilesapariccāgaṃ brūheyya. Santimeva so sikkheyyāti arahattamaggena sabbakilesavūpasamanatthaṃ āditova kilesavūpasamanaṃ sikkheyya. Iti paññādhiṭṭhānādīnaṃ adhigamatthāya imāni samathavipassanāpaññādīni pubbabhāgādhiṭṭhānāni vuttāni.
所说四蕴者即四法蕴，自称为人者即四法蕴所在处，人本身无实质实体，所谓的“人”仅是名相。此言四个立基处，即四止立也。意谓自己为比库者，即具八十八处感官及受境者，已了脱生死，成阿拉汉。于此四处中安心定立，故曰四止立。定稳而不动者，据称成就阿拉汉。称其为“贤圣者”、“舍离贪染之人”、“已断烦恼者”与“涅槃安隐者”。应以阿拉汉之慧，断除愚痴，证得如实智慧，不堕谬见，护持真谛，宣扬真言。应以阿拉汉道舍弃贪嗔痴，远离烦恼。唯有这样，得于清净止观的智慧及证果，始成就诸智慧基础。
§345
345.Phassāyatananti phassassa āyatanaṃ, ākaroti attho. Paññādhiṭṭhānantiādīni pubbe vuttānaṃ arahattaphalapaññādīnaṃ vasena veditabbāni.
感官的根所依之处称为触处，是触的所依。智的所依等，乃指先前说过的与阿拉汉果报智慧相关的根基，应当理解。
§348
348. Idāni nikkhittamātikāvasena ‘‘yattha ṭhitaṃ maññassa vā nappavattantī’’ti vattabbaṃ bhaveyya, arahatte pana patte puna ‘‘paññaṃ nappamajjeyyā’’tiādīhi kiccaṃ natthi. Iti bhagavā mātikaṃ uppaṭipāṭidhātukaṃ ṭhapetvāpi yathādhammavaseneva vibhaṅgaṃ vibhajanto paññaṃ nappamajjeyyātiādimāha. Tattha ko paññaṃ pamajjati, ko nappamajjati? Yo tāva imasmiṃ sāsane pabbajitvā vejjakammādivasena ekavīsatividhāya anesanāya jīvikaṃ kappento pabbajjānurūpena cittuppādaṃ ṭhapetuṃ na sakkoti, ayaṃ paññaṃ pamajjati nāma. Yo pana sāsane pabbajitvā sīle patiṭṭhāya buddhavacanaṃ uggaṇhitvā sappāyaṃ dhutaṅgaṃ samādāya cittarucitaṃ kammaṭṭhānaṃ gahetvā vivittaṃ senāsanaṃ nissāya kasiṇaparikammaṃ katvā samāpattiṃ patvā ajjeva arahattanti vipassanaṃ vaḍḍhetvā vicarati, ayaṃ paññaṃ nappamajjati nāma. Imasmiṃ pana sutte dhātukammaṭṭhānavasena esa paññāya appamādo vutto. Dhātukammaṭṭhāne panettha yaṃ vattabbaṃ, taṃ heṭṭhā hatthipadopamasuttādīsu vuttameva.
现在以《大纲》为依据，应当说“对于所立者或者不流转者”，在阿拉汉的果位上，却没有诸如“智慧不失”等义务。世尊在确立纲领作为上座时，即使划分细部，仍按理法开示智慧不失等义。这里谁是智慧疏失者？谁是不疏失者？那离家出家、依医务等二十一种生活方式勤行，却不能按出家之道建立心法者，是智慧疏失者。反之，出家已立戒，奉行佛言，守持三衣，专修正行，依止僻静僧坐，修习遍法，达禅定，增长观慧立证阿拉汉，称为智慧不疏失者。此经以元素修行为论讲，称智慧无疏失。至于元素修行中此处应理，当依下文诸手印譬喻经等所述而知。
§354
354.Athāparaṃviññāṇaṃyeva avasissatīti ayampettha pāṭiyekko anusandhi. Heṭṭhato hi rūpakammaṭṭhānaṃ kathitaṃ, idāni arūpakammaṭṭhānaṃ vedanāvasena nibbattetvā dassetuṃ ayaṃ desanā āraddhā. Yaṃ vā panetaṃ imassa bhikkhuno pathavīdhātuādīsu āgamaniyavipassanāvasena kammakārakaviññāṇaṃ, taṃ viññāṇadhātuvasena bhājetvā dassentopi imaṃ desanaṃ ārabhi. Tattha avasissatīti kimatthāya avasissati? Satthu kathanatthāya kulaputtassa ca paṭivijjhanatthāya avasissati. Parisuddhanti nirupakkilesaṃ. Pariyodātanti pabhassaraṃ. Sukhantipi vijānātīti sukhavedanaṃ vedayamāno sukhavedanaṃ vedayāmīti pajānāti. Sesapadadvayesupi eseva nayo. Sace panāyaṃ vedanākathā heṭṭhā na kathitā bhaveyya, idha ṭhatvā kathetuṃ vaṭṭeyya. Satipaṭṭhāne panesā kathitāvāti tattha kathitanayeneva veditabbā. Sukhavedaniyanti evamādi paccayavasena udayatthaṅgamanadassanatthaṃ vuttaṃ. Tattha sukhavedaniyanti sukhavedanāya paccayabhūtaṃ. Sesapadesupi eseva nayo.
进一步言，唯有识存留，这是唯一的联系术语。前述因色之修行而论，此处因非色法之触那边停息，为示现正念观修持开示。倘若此则论述者以触果为所缘，割分为识界，起证此义。何为停留？为师讲说及与弟子辨明之意。清净指无染污。净化指清明。知乐则为感受乐。乐感受知即所谓乐感受。二义同说。若此处感受义未述，当站立阐明。念处中已论述故知彼处即所解。所谓感受之乐感受乃因缘诸缘所生。乐感受实为以乐感受为因缘。二义同理。
§360
360.Upekkhāyeva avasissatīti ettāvatā hi yathā nāma chekena maṇikārācariyena vajirasūciyā vijjhitvā cammakhaṇḍe pātetvā pātetvā dinnamuttaṃ antevāsiko gahetvā gahetvā suttagataṃ karonto muttolambakamuttajālādīni karoti, evameva bhagavatā kathetvā kathetvā dinnaṃ kammaṭṭhānaṃ ayaṃ kulaputto manasikaronto manasikaronto paguṇaṃ akāsīti rūpakammaṭṭhānampissa arūpakammaṭṭhānampi paguṇaṃ jātaṃ, atha bhagavā ‘‘athāparaṃ upekkhāyeva avasissatī’’ti āha.
因舍为止留，是说例如鉴定宝珠工，用戒尺测量宝珠数次，检查盘石牢固度，收取给付，将网和宝珠等组装成网囊等事，正如世尊多次示现引导所承授的修行行为。此时弟子专精思念，珍重修持，反观色法与非色法的优劣已生，此时世尊云“然后因舍为止留”。
Kimatthaṃ pana avasissatīti? Satthu kathanatthaṃ. Kulaputtassa paṭivijjhanatthantipi vadanti , taṃ na gahetabbaṃ. Kulaputtena hi sahāyassa sāsanaṃ vācetvā pāsādatale ṭhiteneva ānāpānacatutthajjhānaṃ nibbattitaṃ, yadassa ettakaṃ maggaṃ āgacchantassa yānakiccaṃ sādheti. Satthu kathanatthaṃyeva avasissati. Imasmiñhi ṭhāne satthā kulaputtassa rūpāvacarajjhāne vaṇṇaṃ kathesi. Idañhi vuttaṃ hoti ‘‘bhikkhu paguṇaṃ tava idaṃ rūpāvacaracatutthajjhāna’’nti. Parisuddhātiādi tassāyeva upekkhāya vaṇṇabhaṇanaṃ. Ukkaṃ bandheyyāti aṅgārakapallaṃ sajjeyya. Ālimpeyyāti tattha aṅgāre pakkhipitvā aggiṃ datvā nāḷikāya dhamento aggiṃ jāleyya. Ukkāmukhe pakkhipeyyāti aṅgāre viyūhitvā aṅgāramatthake vā ṭhapeyya, tattake vā pakkhipeyya. Nīhaṭanti nīhaṭadosaṃ. Ninnītakasāvanti apanītakasāvaṃ. Evameva khoti yathā taṃ suvaṇṇaṃ icchiticchitāya piḷandhanavikatiyā saṃvattati, evameva ayaṃ tāva catutthajjhānupekkhā vipassanā abhiññā nirodho bhavokkantīti imesu yaṃ icchati, tassatthāya hotīti vaṇṇaṃ kathesi.
何以为止留？为师宣说之意。为弟子辨明之意。弟子与助手言教法，座下完成入四念处禅，行进此行道程。为师宣说之意，止留于此处。在此处，师赞叹弟子止四念处禅中色法净妙。所谓清净等即述舍法。比喻若结炭，投火于炭中使炭燃烧燃遍竹筒，火势旺如是投火于炭或聚炭之处，燃烧之意谓火势旺盛。把炭投于坑中谓灭之，投入火中意谓焚毁。好似黄金受外力捶打变形，此舍修行亦使止念观能如是生灭。此即第四念处和舍的慧解脱，生死消灭之旨。以上所述即为此处讲说内容。
Kasmā pana bhagavā imasmiṃ rūpāvacaracatutthajjhāne nikantipariyādānatthaṃ avaṇṇaṃ akathetvā vaṇṇaṃ kathesīti. Kulaputtassa hi catutthajjhāne nikantipariyuṭṭhānaṃ balavaṃ. Sace avaṇṇaṃ katheyya, – ‘‘mayhaṃ pabbajitvā dvānavutiyojanasataṃ āgacchantassa imaṃ catutthajjhānaṃ yānakiccaṃ sādhesi, ahaṃ ettakaṃ maggaṃ āgacchanto jhānasukhena jhānaratiyā āgato, evarūpassa nāma paṇītadhammassa avaṇṇaṃ katheti, jānaṃ nu kho katheti ajāna’’nti kulaputto saṃsayaṃ sammohaṃ āpajjeyya, tasmā bhagavā vaṇṇaṃ kathesi.
为何世尊在此色法非色法四念处禅止留时，不直接说舍义而论说赞叹？弟子于第四禅非常深入。若以舍说，“我出家行二十二由旬路程，修习第四禅成为行者，证得禅乐而得禅喜，道路成熟，这般之美的正法便称赞赏，犹如人问实否？”弟子或生疑惑错乱。故世尊赞叹其色法之殊胜。
§361
361.Tadanudhammanti ettha arūpāvacarajjhānaṃ dhammo nāma, taṃ anugatattā rūpāvacarajjhānaṃ anudhammoti vuttaṃ. Vipākajjhānaṃ vā dhammo, kusalajjhānaṃ anudhammo. Tadupādānāti taggahaṇā. Ciraṃ dīghamaddhānanti vīsatikappasahassāni. Vipākavasena hetaṃ vuttaṃ. Ito uttarimpi eseva nayo.
361. 此处所说的非色境界禅，是指无色界中的禅定。缘于其所随顺，便称为色界境界禅的随顺。成熟禅境亦称果界禅，是良善禅定的随顺。所谓“此中根据”是指取定。所谓久远长时，是指二万五千劫之久远。此处以成熟禅为根据。从此以后所谓的禅境，亦依此理演说。
§362
362. Evaṃ catūhi vārehi arūpāvacarajjhānassa vaṇṇaṃ kathetvā idāni tasseva ādīnavaṃ dassento so evaṃ pajānātītiādimāha. Tattha saṅkhatametanti kiñcāpi ettha vīsatikappasahassāni āyu atthi, etaṃ pana saṅkhataṃ pakappitaṃ āyūhitaṃ, karontena karīyati, aniccaṃ adhuvaṃ asassataṃ tāvakālikaṃ, cavanaparibhedanaviddhaṃsanadhammaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtanti. Viññāṇañcāyatanādīsupi eseva nayo.
362. 如此以四个类别分别说出了无色界禅的名称，现今表明其根本的缺陷，令诸修学者明了，故称起头。此处所说“有为”者，是指在此二万五千劫寿命内，虽久远，却是有为，尚未成熟、尚未恒常、尚无法证、暂时流变、易为破坏、受生所制、被老所迫、临死所驱、建立于苦、非心所摄、无依无所依、不能依止、丧失依止之义。识及六处等亦同理，应当依此理解。
Idāni arahattanikūṭena desanaṃ gaṇhanto so neva taṃ abhisaṅkharotītiādimāha. Yathā hi cheko bhisakko visavikāraṃ disvā vamanaṃ kāretvā visaṃ ṭhānato cāvetvā upari āropetvā khandhaṃ vā sīsaṃ vā gahetuṃ adatvā visaṃ otāretvā pathaviyaṃ pāteyya, evameva bhagavā kulaputtassa arūpāvacarajjhāne vaṇṇaṃ kathesi. Taṃ sutvā kulaputto rūpāvacarajjhāne nikantiṃ pariyādāya arūpāvacarajjhāne patthanaṃ ṭhapesi.
现今以阿拉汉部诠释法而讲，表明他绝不随意妄作。如同医生见到毒物变化异常，施以催吐，将毒从身体内排出，放上头部却不让其进入身躯，避免毒物伤害；如是世尊为阐述其子无色界禅的性质，先于色界禅中说出无色境界。闻此后其子从色界禅净息中解脱，遂具足入无色界禅。
Bhagavā taṃ ñatvā taṃ asampattassa appaṭiladdhasseva bhikkhuno ‘‘atthesā ākāsānañcāyatanādīsu sampatti nāma. Tesañhi paṭhamabrahmaloke vīsatikappasahassāni āyu, dutiye cattālīsaṃ, tatiye saṭṭhi, catutthe caturāsīti kappasahassāni āyu. Taṃ pana aniccaṃ adhuvaṃ asassataṃ tāvakālikaṃ, cavanaparibhedanaviddhaṃsanadhammaṃ, jātiyā anugataṃ, jarāya anusaṭaṃ, maraṇena abbhāhataṃ, dukkhe patiṭṭhitaṃ, atāṇaṃ aleṇaṃ asaraṇaṃ asaraṇībhūtaṃ, ettakaṃ kālaṃ tattha sampattiṃ anubhavitvāpi puthujjanakālakiriyaṃ katvā puna catūsu apāyesu patitabba’’nti sabbametaṃ ādīnavaṃ ekapadeneva ‘‘saṅkhatameta’’nti kathesi. Kulaputto taṃ sutvā arūpāvacarajjhāne nikantiṃ pariyādiyi, bhagavā tassa rūpāvacarārūpāvacaresu nikantiyā pariyādinnabhāvaṃ ñatvā arahattanikūṭaṃ gaṇhanto ‘‘so neva taṃ abhisaṅkharotī’’tiādimāha.
世尊知晓那无成就且不圆满的比库说：“所谓成就者，乃是包括虚空处等诸无色界处界。在第一梵天界寿命为二万五千劫，第二者为四万八千，第三者为六万，第四者为九万六千劫。此寿命皆无常、不真实、无自性、暂时流行、易为破坏、由生所制、被老所迫、由死驱赶、建立于苦、非取摄、非依止、非所依止。此等无色界境界虽寿命久远，但终究有生灭。普通众生，即使亲身经历如此长时成就，若仍行世俗行为，终究必堕四下杯羸道。”此等根本缺陷一句简言以“有为应当如此”点破。其子闻已，于色界禅中入灭，而世尊知悉其色界无色界禅不生不灭之相，故以阿拉汉部诠释法肯定“他绝不妄作”之语。
Yathā vā paneko mahāyodho ekaṃ rājānaṃ ārādhetvā satasahassuṭṭhānakaṃ gāmavaraṃ labheyya, puna rājā tassānubhāvaṃ saritvā – ‘‘mahānubhāvo yodho, appakaṃ tena laddha’’nti – ‘‘nāyaṃ tāta gāmo tuyhaṃ anucchaviko, aññaṃ catusatasahassuṭṭhānakaṃ gaṇhāhī’’ti dadeyya so sādhu devāti taṃ vissajjetvā itaraṃ gāmaṃ gaṇheyya. Rājā asampattameva ca naṃ pakkosāpetvā – ‘‘kiṃ te tena, ahivātarogo ettha uppajjati? Asukasmiṃ pana ṭhāne mahantaṃ nagaraṃ atthi, tattha chattaṃ ussāpetvā rajjaṃ kārehī’’ti pahiṇeyya, so tathā kareyya.
比喻如大型战斗中，一王啃食一百千村落，言“我为大王领袖”，然他王来察，曰：“名虽大王，此村不足你辖，其他四百千村属他。”其王遂释此村落，接受他村。若王不满意，言“汝何以有此恶病？此处大城，设城垣，修建王区”而遣其去，彼王即从之。
Tattha rājā viya sammāsambuddho daṭṭhabbo, mahāyodho viya pukkusāti kulaputto, paṭhamaladdhagāmo viya ānāpānacatutthajjhānaṃ, taṃ vissajjetvā itaraṃ gāmaṃ gaṇhāhīti vuttakālo viya ānāpānacatutthajjhāne nikantipariyādānaṃ katvā āruppakathanaṃ, taṃ gāmaṃ asampattameva pakkosāpetvā ‘‘kiṃ te tena, ahivātarogo ettha uppajjati? Asukasmiṃ ṭhāne nagaraṃ atthi, tattha chattaṃ ussāpetvā rajjaṃ kārehī’’ti vuttakālo viya arūpe saṅkhatametanti ādīnavakathanena appattāsuyeva tāsu samāpattīsu patthanaṃ nivatthāpetvā upari arahattanikūṭena desanāgahaṇaṃ.
其中王如正觉者，勇猛如大将；其子如勤锐强士；前得水果禅地如四念处入息禅，弃其先地，遂得另村。比喻此时，他弃不成熟村庄，去成不坏之土，中道斥病疫，修筑城垣，示范以无色境界之成立及根本缺陷，谆谆教诲。
Tattha neva abhisaṅkharotīti nāyūhati na rāsiṃ karoti. Na abhisañcetayatīti na kappeti. Bhavāya vā vibhavāya vāti vuddhiyā vā parihāniyā vā, sassatucchedavasenapi yojetabbaṃ. Na kiñci loke upādiyatīti loke rūpādīsu kiñci ekadhammampi taṇhāya na gaṇhāti, na parāmasati. Nāparaṃ itthattāyāti pajānātīti bhagavā attano buddhavisaye ṭhatvā desanāya arahattanikūṭaṃ gaṇhi. Kulaputto pana attano yathopanissayena tīṇi sāmaññaphalāni paṭivijjhi. Yathā nāma rājā suvaṇṇabhājanena nānārasabhojanaṃ bhuñjanto attano pamāṇena piṇḍaṃ vaṭṭetvā aṅke nisinnena rājakumārena piṇḍamhi ālaye dassite taṃ piṇḍaṃ upanāmeyya, kumāro attano mukhappamāṇeneva kabaḷaṃ kareyya, sesaṃ rājā sayaṃ vā bhuñjeyya, pātiyaṃ vā pakkhipeyya, evaṃ dhammarājā tathāgato attano pamāṇena arahattanikūṭaṃ gaṇhanto desanaṃ desesi, kulaputto attano yathopanissayena tīṇi sāmaññaphalāni paṭivijjhi.
于此处，不生“预先筹划”之意，故不产生疑虑，也不形成执著。既非心有所寄，也非意有所图。因诸有为或无为、增长或减少、和永断灭的性质，皆须以正智加以分别而运用。并非对世间有所取着，在世间诸色等法中亦不执取丝毫欲求，亦不期待它法。他对女性生理特性一事也明了无误，世尊立于自身觉悟境界，说法时据此持守阿拉汉境界。世尊之子依其自身缘起，分别得知三种圣果。如同国王享用黄金食物，品尝种种美味，以自身食量而度量供养的饭食，坐于宝座，王子若将饭供奉于汤碗，也使之与自己口量合适，余者让国王自行享用、或饲与鸟类；佛陀以自身觉知尺度，取用阿拉汉圣果聚为说法，世尊之子依自缘起分别证得此三圣果。
Ito pubbe panassa khandhā dhātuyo āyatanānīti evarūpaṃ accantasuññataṃ tilakkhaṇāhataṃ kathaṃ kathentassa neva kaṅkhā, na vimati, nāpi – ‘‘evaṃ kira taṃ, evaṃ me ācariyena vutta’’nti iti kira na dandhāyitattaṃ na vitthāyitattaṃ atthi . Ekaccesu ca kira ṭhānesu buddhā aññātakavesena vicaranti, sammāsambuddho nu kho esoti ahudeva saṃsayo, ahu vimati. Yato anena anāgāmiphalaṃ paṭividdhaṃ, atha ayaṃ me satthāti niṭṭhaṃ gato. Yadi evaṃ kasmā accayaṃ na desesīti. Okāsābhāvato. Bhagavā hi yathānikkhittāya mātikāya acchinnadhāraṃ katvā ākāsagaṅgaṃ otārento viya desanaṃ desesiyeva.
此前讲及五蕴、十二处等法，即标记为空性、具三相性质，但论述者既不生疑，亦不动摇，不谓“如此乃是，师言实如是”而执着断灭。佛陀在某些场所，以不为人知的方式游行，正觉者自言“我果已证阿那含果，今师已圆寂，为师所教已毕”。为何不继续宣说净灭果？因缘断尽故。佛陀依恰当分类表，完无间断地宣说法义，如同流云水势直下畅通无碍，顺畅宣说法义。
§363
363.Soti arahā. Anajjhositāti gilitvā pariniṭṭhāpetvā gahetuṃ na yutthāti pajānāti. Anabhinanditāti taṇhādiṭṭhivasena abhinandituṃ na yuttāti pajānāti.
363.「焚烧」者，烧毁之意。『不适于焚烧』者，指焚毁后不能再取用，故知其不合。『不欢喜』者，因见欲渴等之故，不宜欢喜，故知其不当欢喜。
§364
364.Visaṃyutto naṃ vedetīti sace hissa sukhavedanaṃ ārabbha rāgānusayo, dukkhavedanaṃ ārabbha paṭighānusayo, itaraṃ ārabbha avijjānusayo uppajjeyya, saṃyutto vediyeyya nāma. Anuppajjanato pana visaṃyutto naṃ vedeti nissaṭo vippamutto. Kāyapariyantikanti kāyakoṭikaṃ. Yāva kāyapavattā uppajjitvā tato paraṃ anuppajjanavedananti attho. Dutiyapadepi eseva nayo. Anabhinanditāni sītībhavissantīti dvādasasu āyatanesu kilesānaṃ visevanassa natthitāya anabhinanditāni hutvā idha dvādasasuyeva āyatanesu nirujjhissanti. Kilesā hi nibbānaṃ āgamma niruddhāpi yattha natthi, tattha niruddhāti vuccanti. Svāyamattho – ‘‘etthesā taṇhā nirujjhamānā nirujjhatī’’ti samudayapañhena dīpetabbo. Tasmā bhagavā nibbānaṃ āgamma sītibhūtānipi idheva sītībhavissantīti āha. Nanu ca idha vedayitāni vuttāni, na kilesāti. Vedayitānipi kilesābhāveneva sītībhavanti. Itarathā nesaṃ sītibhāvo nāma natthīti suvuttametaṃ.
注释364，谓“一切缠不住者”若有众生先由乐受起始起贪欲之根，苦受起始起瞋恚根，其他由无明起，便名为“缠在一起”而感知。反之，无生起时即为“缠不着”，“缠不着者”谓安静解脱自由。所谓“身转动”者，即身体轮转循环过程，从生起至灭无生即是“身转动受”。第二义相同。所谓“不欢喜者”是说，十二处中漏尽住处贪欲不生，故称不欢喜。烦恼虽到达涅槃，惟无漏处无烦恼生灭，故说为“灭”。其义即是，渴爱断尽时，渴爱随灭；因此世尊以已入涅槃者，诸处烦恼安隐为证，说此为不欢喜的状态。这里所说受苦法，不是烦恼；受苦诸法本身因无烦恼而安隐消失，若非如此则不称为安隐，此意广为称许。
§365
365.Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – yathā hi eko puriso telapadīpassa jhāyato tele khīṇe telaṃ āsiñcati, vaṭṭiyā khīṇāya vaṭṭiṃ pakkhipati, evaṃ dīpasikhāya anupacchedova hoti, evameva puthujjano ekasmiṃ bhave ṭhito kusalākusalaṃ karoti, so tena sugatiyañca apāyesu ca nibbattatiyeva, evaṃ vedanānaṃ anupacchedova hoti. Yathā paneko dīpasikhāya ukkaṇṭhito – ‘‘imaṃ purisaṃ āgamma dīpasikhā na upacchijjatī’’ti nilīno tassa purisassa sīsaṃ chindeyya, evaṃ vaṭṭiyā ca telassa ca anupahārā dīpasikhā anāhārā nibbāyati, evameva vaṭṭe ukkaṇṭhito yogāvacaro arahattamaggena kusalākusalaṃ samucchindati, tassa samucchinnattā khīṇāsavassa bhikkhuno kāyassa bhedā puna vedayitāni na uppajjantīti.
注释365，如是比喻灯油火焰：若一人专注于油灯油，油燃尽则油滴落；如油滴溅落发出声响，灯芯便似乎不间断燃烧。如此凡夫于一世间生灭中行善恶，皆如未断灯芯的火焰。若有众生因愤恨执割灯芯，则其头颈必碎，故油滴与火焰不继灭。修行至阿拉汉境界已断惑者，身体虽死，受苦法亦不再生。
Tasmāti yasmā ādimhi samādhivipassanāpaññāhi arahattaphalapaññā uttaritarā, tasmā. Evaṃ samannāgatoti iminā uttamena arahattaphalapaññādhiṭṭhānena samannāgato. Sabbadukkhakkhayeñāṇaṃ nāma arahattamagge ñāṇaṃ, imasmiṃ pana sutte arahattaphale ñāṇaṃ adhippetaṃ. Tenevāha tassa sā vimutti sacce ṭhitā akuppā hotīti.
因初发起定慧合一兼具证阿拉汉果智故，如是，得此究竟阿拉汉胜慧之具足，称为具足。彼虽断尽一切苦，三藏中所说的阿拉汉果慧即此；故彼心住于真解脱境界，则不动摇恒定坚固。
§366
366. Ettha hi vimuttīti arahattaphalavimutti, saccanti paramatthasaccaṃ nibbānaṃ. Iti akuppārammaṇakaraṇena akuppāti vuttā. Musāti vitathaṃ. Mosadhammanti nassanasabhāvaṃ. Taṃ saccanti taṃ avitathaṃ sabhāvo. Amosadhammanti anassanasabhāvaṃ.
366. 此处所说的解脱者，即阿拉汉果德的解脱，是确实存在的终极真实，即涅槃。因无有分别的持守，故称为无分别无断。谓之无分别者，非谬误虚妄；邪见谓为妄谬。其本质为实而不虚。谓之非邪谬者，本性不虚。
Tasmāti yasmā ādito samathavipassanāvasena vacīsaccato dukkhasaccasamudayasaccehi ca paramatthasaccaṃ nibbānameva uttaritaraṃ, tasmā. Evaṃ samannāgatoti iminā uttamena paramatthasaccādhiṭṭhānena samannāgato.
因此，因为以止观双运修行的言说实相，关于苦谛、集谛等圣谛，最终超越的终极真实涅槃得到证达。由此故名有此修习者为具足具足者，即具备了此最高终极真实的坚定持守者。
§367
367.Pubbeti puthujjanakāle. Upadhīhontīti khandhūpadhi kilesūpadhi abhisaṅkhārūpadhi pañcakāmaguṇūpadhīti ime upadhayo honti. Samattā samādinnāti paripūrā gahitā paramaṭṭhā. Tasmāti yasmā ādito samathavipassanāvasena kilesapariccāgato, sotāpattimaggādīhi ca kilesapariccāgato arahattamaggeneva kilesapariccāgo uttaritaro, tasmā. Evaṃ samannāgatoti iminā uttamena cāgādhiṭṭhānena samannāgato.
367. 在过去凡夫时期，所谓的染污，即指五蕴染污、烦恼所染、染污行所染、五欲所染等，这些染污存在。全备圆满者，乃完全成就、握持至高者。因此，因为以止观修道断染污，断染污者由入流果之道及以上等阶段，断染污更加彻底，断染污至阿拉汉道果为最究竟。故称如是完全具备者，乃以此最高的断除持守而为完全具备。
§368
368.Āghātotiādīsu āghātakaraṇavasena āghāto, byāpajjanavasena byāpādo, sampadussanavasena sampadosoti tīhi padehi dosākusalamūlameva vuttaṃ. Tasmāti yasmā ādito samathavipassanāvasena kilesavūpasamato, sotāpattimaggādīhi kilesavūpasamato ca arahattamaggeneva kilesavūpasamo uttaritaro, tasmā. Evaṃ samannāgatoti iminā uttamena upasamādhiṭṭhānena samannāgato.
368. 关于烦恼之害，乃由诸害事、疏乱事、污秽事三种因素形成，烦恼即是恶根之根基。由此因为以止观双运，烦恼得以镇静，入流果等阶段烦恼受止息，阿拉汉果为最究竟烦恼之止息。故称具备如此最高止息持守者为具备者。
§369
369.Maññitametanti taṇhāmaññitaṃ mānamaññitaṃ diṭṭhimaññitanti tividhampi vaṭṭati. Ayamahamasmīti ettha pana ayamahanti ekaṃ taṇhāmaññitameva vaṭṭati. Rogotiādīsu ābādhaṭṭhena rogo, antodosaṭṭhena gaṇḍo, anupaviṭṭhaṭṭhena sallaṃ. Muni santoti vuccatīti khīṇāsavamuni santo nibbutoti vuccati. Yattha ṭhitanti yasmiṃ ṭhāne ṭhitaṃ. Saṃkhittenāti buddhānaṃ kira sabbāpi dhammadesanā saṃkhittāva, vitthāradesanā nāma natthi, samantapaṭṭhānakathāpi saṃkhittāyeva. Iti bhagavā desanaṃ yathānusandhiṃ pāpesi. Ugghāṭitaññūtiādīsu pana catūsu puggalesu pukkusāti kulaputto vipañcitaññū, iti vipañcitaññuvasena bhagavā imaṃ dhātuvibhaṅgasuttaṃ kathesi.
369. 所谓‘我执’，即对渴爱、我念、见解三种我执的流转。此处‘我即我执’仅指渴爱所执。疠病等为病苦，体内苦等为块节、瘤疙瘩。称愚者圣者，指已斩断烦恼的圣者谓涅槃。‘立处’，即身心之所在。‘略说’，谓佛陀将众多教义悉数略述，非详尽展说，亦称全体纲要。如此乃佛陀依次教法之实述。所谓‘明了揭示’，佛陀以四种人中最贤者、族子、博学者之名，阐说此法界细微分别。
§370
370.Na kho me, bhante, paripuṇṇaṃ pattacīvaranti kasmā kulaputtassa iddhimayapattacīvaraṃ na nibbattanti. Pubbe aṭṭhannaṃ parikkhārānaṃ adinnattā. Kulaputto hi dinnadāno katābhinīhāro, na dinnattāti na vattabbaṃ. Iddhimayapattacīvaraṃ pana pacchimabhavikānaṃyeva nibbattati, ayañca punapaṭisandhiko, tasmā na nibbattanti. Atha bhagavā sayaṃ pariyesitvā kasmā na upasampādesīti. Okāsābhāvato. Kulaputtassa āyu parikkhīṇaṃ, suddhāvāsiko anāgāmī mahābrahmā kumbhakārasālaṃ āgantvā nisinno viya ahosi. Tasmā sayaṃ na pariyesi.
370. 世尊，何以族子未获圆满供养衣？先前八种衣物被他人所取。族子对施物心存怨恨，即不应称为被取。神通衣仅为后世者所得，且为续传衣，故不为常物，故不可称为被取。因故世尊自问为何未授阿闍黎位？因其无衣物所以未授。族子寿命已尽，清净住者无余欲，犹如大梵王坐于鱼脯匠店一般，故世尊未曾亲自考察授位。
Pattacīvarapariyesanaṃ pakkāmīti kāya velāya pakkāmi? Uṭṭhite aruṇe. Bhagavato kira dhammadesanāpariniṭṭhānañca aruṇuṭṭhānañca rasmivissajjanañca ekakkhaṇe ahosi. Bhagavā kira desanaṃ niṭṭhapetvāva chabbaṇṇarasmiyo vissajji, sakalakumbhakāranivesanaṃ ekapajjotaṃ ahosi, chabbaṇṇarasmiyo jālajālā puñjapuñjā hutvā vidhāvantiyo sabbadisābhāge suvaṇṇapaṭapariyonaddhe viya ca nānāvaṇṇakusumaratanavisarasamujjale viya ca akaṃsu. Bhagavā ‘‘nagaravāsino maṃ passantū’’ti adhiṭṭhāsi. Nagaravāsino bhagavantaṃ disvāva ‘‘satthā kira āgato, kumbhakārasālāya kira nisinno’’ti aññamaññassa ārocetvā rañño ārocesuṃ.
寻求袈裟时机已成熟，何谓身体时机成熟？在晨曦初现之时。世尊讲法尚未终止，黎明升起、晨光普照之间，此一瞬间即为时机成熟。世尊刚结束宣说，彩虹般的光芒消散，陶匠聚集之处泛起一束火光，彩虹光辉成簇成串，如织网般铺展，遍布四方，好似金色芦苇的繁花，色彩斑斓如同不同花色的锦缎盛开。世尊心念：「城中居民必当见我。」居民见世尊便相告：「师已至，正在陶匠作坊坐着。」遂互相传递给国王。
Rājā āgantvā satthāraṃ vanditvā, ‘‘bhante, kāya velāya āgatatthā’’ti pucchi. Hiyyo sūriyatthaṅgamanavelāya mahārājāti. Kena kammena bhagavāti? Tumhākaṃ sahāyo pukkusāti rājā tumhehi pahitaṃ sāsanaṃ sutvā nikkhamitvā pabbajitvā maṃ uddissa āgacchanto sāvatthiṃ atikkamma pañcacattālīsa yojanāni āgantvā imaṃ kumbhakārasālaṃ pavisitvā nisīdi, ahaṃ tassa saṅgahatthaṃ āgantvā dhammakathaṃ kathesiṃ, kulaputto tīṇi phalāni paṭivijjhi mahārājāti. Idāni kahaṃ, bhanteti? Upasampadaṃ yācitvā aparipuṇṇapattacīvaratāya pattacīvarapariyesanatthaṃ gato mahārājāti. Rājā kulaputtassa gatadisābhāgena agamāsi. Bhagavāpi ākāsenāgantvā jetavanagandhakuṭimhiyeva pāturahosi.
国王前来拜见佛陀，问曰：「尊者，身体时机何时成熟？」即昨日太阳西沉之时。其因缘为何？国王说：「诸位贤士啊，我的助手胡柯萨提曾闻汝等善法，已出家而来，今乞欢我者而至，于沙伐提过五十余里，进入陶匠作坊坐下。我前往迎接，开始说法，称‘胡柯萨提掌握三果’，国王问他今在何处？」胡柯萨提请求授比库戒，因袈裟尚未圆满，特来寻袈裟。国王与他所在处分别而去。世尊亦腾空而至，住于揭多林香舍。
Kulaputtopi pattacīvaraṃ pariyesamāno neva bimbisārarañño na takkasīlakānaṃ jaṅghavāṇijānaṃ santikaṃ agamāsi. Evaṃ kirassa ahosi – ‘‘na kho me kukkuṭassa viya tattha tattha manāpāmanāpameva vicinitvā pattacīvaraṃ pariyesituṃ yuttaṃ, mahantaṃ nagaraṃ vajjitvā udakatitthasusānasaṅkāraṭṭhānaantaravīthīsu pariyesissāmī’’ti antaravīthiyaṃ saṅkārakūṭesu tāva pilotikaṃ pariyesituṃ āraddho.
胡柯萨提寻袈裟时，自不曾造访宾比萨拉王和律仪严谨的阇耶半商家。其心自知：「不如大城中四处水门桥巷中寻袈裟，不需去禽兽之地。」于是开始在闹市的巷弄间搜寻，努力寻觅袈裟残片。
Jīvitā voropesīti etasmiṃ saṅkārakūṭe pilotikaṃ olokentaṃ vibbhantā taruṇavacchā gāvī upadhāvitvā siṅgena vijjhitvā ghātesi. Chātakajjhatto kulaputto ākāseyeva āyukkhayaṃ patvā patito. Saṅkāraṭṭhāne adhomukhaṭṭhapitā suvaṇṇapaṭimā viya ahosi, kālaṅkato ca pana avihābrahmaloke nibbatti, nibbattamattova arahattaṃ pāpuṇi. Avihābrahmaloke kira nibbattamattāva satta janā arahattaṃ pāpuṇiṃsu. Vuttañhetaṃ –
当他在巷子屋檐下观察袈裟残布时，一头野牛驱赶牛犊，被公牛角撞击，受伤流血。胡柯萨提从空中坠落，死去。那处袈裟碎布区，犹如伏贴的金色圣像。虽堕落而未入无色梵天界，佛陀到了无色界后成阿拉汉，七人亦经无色界成阿拉汉。据说：
‘‘Avihaṃ upapannāse, vimuttā satta bhikkhavo;
「我现无染，自由七比库，
Rāgadosaparikkhīṇā, tiṇṇā loke visattikaṃ.
已断恚怒，超越俗世纷扰。」
Ke ca te ataruṃ paṅkaṃ, maccudheyyaṃ suduttaraṃ;
谁能使污染之泥沼清净，令死亡恶趣远离；
Ke hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccaguṃ.
谁能舍弃人身肉体，获得天上殊胜感应？
Upako palagaṇḍo ca, pukkusāti ca te tayo;
是托缽天、怀搋天、智慧天三者，
Bhaddiyo khaṇḍadevo ca, bāhuraggi ca siṅgiyo;
还有善分裂天、地符天、白臂天之属；
Te hitvā mānusaṃ dehaṃ, dibbayogaṃ upaccagu’’nti. (saṃ. ni. 1.50, 105);
他们舍弃人身肉体，得至天上殊胜感应。（引用《杂藏·尼连经》1.50, 105）
Bimbisāropi ‘‘mayhaṃ sahāyo mayā pesitasāsanamattaṃ vācetvā hatthagataṃ rajjaṃ pahāya ettakaṃ addhānaṃ āgato, dukkaraṃ kataṃ kulaputtena, pabbajitasakkārena taṃ sakkarissāmī’’ti ‘‘pariyesatha me sahāyaka’’nti tattha tattha pesesi. Pesitā taṃ addasaṃsu saṅkāraṭṭhāne patitaṃ, disvā āgamma rañño ārocesuṃ. Rājā gantvā kulaputtaṃ disvā – ‘‘na vata, bho, labhimhā sahāyakassa sakkāraṃ kātuṃ, anātho me jāto sahāyako’’ti. Paridevitvā kulaputtaṃ mañcakena gaṇhāpetvā yuttokāse ṭhapetvā anupasampannassa sakkāraṃ kātuṃ jānanābhāvena nhāpakakappakādayo pakkosāpetvā kulaputtaṃ sīsaṃ nhāpetvā suddhavatthāni nivāsāpetvā rājavesena alaṅkārāpetvā sovaṇṇasivikaṃ āropetvā sabbatāḷāvacaragandhamālādīhi pūjaṃ karonto nagarā nīharitvā bahūhi gandhakaṭṭhehi mahācitakaṃ kāretvā kulaputtassa sarīrakiccaṃ katvā dhātuyo ādāya cetiyaṃ patiṭṭhapesi. Sesaṃ sabbattha uttānamevāti.
宾比萨罗尊者说：「我的助手奉我命令，仅凭所受教法，离开了王位前往他方，这出发甚难，因身为王子，入比库戒时历经艰难，但我们当以恭敬待之。」他说：「请为我寻觅助手。」于是差遣助手处处寻访。差遣者见候者倒卧于积聚处，见状前往告知国王。国王亲往见王子说：「吾等实难以对助手奉上敬意，救世无助之人即是此助手。」国王忧伤，托手杖执持王子置于御座。因知助手无法上座，安排澡浴换衣，梳洗垢秽，设立净衣，装饰宝座，施以正装，施以黄金涂饰，冠以金冠，遍绕龙牙香花等供养。国民集聚，熏香满城，筑大舍利塔，完成王子遗体事宜，包容舍利具足而立。以后诸处皆以此最高礼敬典范示人。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Dhātuvibhaṅgasuttavaṇṇanā niṭṭhitā. · 界分别经注释完毕。
11. Saccavibhaṅgasuttavaṇṇanā十一、谛分别经注释
§371
371.Evaṃme sutanti saccavibhaṅgasuttaṃ. Tattha ācikkhanāti idaṃ dukkhaṃ ariyasaccaṃ nāma…pe… ayaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ nāmāti. Sesapadesupi eseva nayo. Apicettha paññāpanā nāma dukkhasaccādīnaṃ ṭhapanā. Āsanaṃ ṭhapento hi āsanaṃ paññapetīti vuccati. Paṭṭhapanāti paññāpanā. Vivaraṇāti vivaṭakaraṇā. Vibhajanāti vibhāgakiriyā. Uttānīkammanti pākaṭabhāvakaraṇaṃ.
如是我闻，此为真实分解经。其中所说者，所谓苦为圣谛……此乃苦灭道圣谛之名。于余余句亦复如法。此处所谓宣说者，为确立苦圣谛等之意。设立以座，谓陈设座也。『设立』即宣说之意。『详解』者，说明之意。『分明』者，区分划分之意。『揭示显露』者，明明白白显现之意。
Anuggāhakāti āmisasaṅgahena dhammasaṅgahenāti dvīhipi saṅgahehi anuggāhakā. Janetāti janikā mātā. Āpādetāti posetā. Posikamātā viya moggallānoti dīpeti. Janikamātā hi nava vā dasa vā māse loṇambilādīni pariharamānā kucchiyā dārakaṃ dhāretvā kucchito nikkhantaṃ posikamātaraṃ dhātiṃ paṭicchāpeti. Sā khīranavanītādīhi dārakaṃ posetvā vaḍḍheti, so vuddhimāgamma yathāsukhaṃ vicarati. Evameva sāriputto attano vā paresaṃ vā santike pabbajite dvīhi saṅgahehi saṅgaṇhanto gilāne paṭijagganto kammaṭṭhāne yojetvā sotāpannabhāvaṃ ñatvā apāyabhayehi vuṭṭhitakālato paṭṭhāya – ‘‘idāni paccattapurisakārena uparimagge nibbattessantī’’ti tesu anapekkho hutvā aññe nave nave ovadati. Mahāmoggallānopi attano vā paresaṃ vā santike pabbajite tatheva saṅgaṇhitvā kammaṭṭhāne yojetvā heṭṭhā tīṇi phalāni pattesupi anapekkhataṃ na āpajjati. Kasmā? Evaṃ kirassa hoti – vuttaṃ bhagavatā – ‘‘seyyathāpi, bhikkhave, appamattakopi gūtho duggandho hoti…pe… appamattakampi muttaṃ… kheḷo… pubbo… lohitaṃ duggandhaṃ hoti, evameva kho ahaṃ, bhikkhave, appamattakampi bhavaṃ na vaṇṇemi antamaso accharāsaṅghatamattampī’’ti (a. ni. 1.320-321). Tasmā yāva arahattaṃ na pāpuṇanti, tāva tesu anapekkhataṃ anāpajjitvā arahattaṃ pattesuyeva āpajjatīti. Tenāha bhagavā – ‘‘seyyathāpi, bhikkhave, janetā evaṃ sāriputto. Seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe’’ti. Pahotīti sakkoti.
所谓追随，即从布施之聚与法之聚二者追随。『生者』为生母。『培育者』意为养育。犹如养育母亲之于摩诃迦罗。谓新生儿十月约期，从盐乳等饮养，抱持巢穴，则养育母得以成就。此如乳酪黄油等喂养婴儿，使其增长，随顺所乐。犹如沙利子，于自己或他人侧已出家，以二聚会集、集中调治，病愈赴修习处所，知有初果圣者之现，见死离亡之时，恒常专心，且无挂碍，而后如法教诲新人。大摩诃迦罗亦如是，常于自己或他人处寻集，赴习所修持法，证三果已，则于无挂碍中不堕漏。何以故？经世尊所说，如是比库，即便疏于善察者，粪垢亦为臭秽……疏于善察者亦可自由……我亦如是，疏于善察者不爱余我是，终至微弱细小文字整理集成。」因此，未达阿拉汉位之前，恒常无挂碍不堕漏，至获阿拉汉果时即证得。世尊说：「犹如生母是沙利子，犹如培育者是摩诃迦罗。沙利子于初果中退除不善，摩诃迦罗于高级中退除不善。」有力者为胜。
Dukkheñāṇanti savanasammasanapaṭivedhañāṇaṃ, tathā dukkhasamudaye. Dukkhanirodhe savanapaṭivedhañāṇanti vaṭṭati, tathā dukkhanirodhagāminiyā paṭipadāya. Nekkhammasaṅkappādīsu kāmapaccanīkaṭṭhena, kāmato nissaṭabhāvena vā, kāmaṃ sammasantassa uppannoti vā, kāmapadaghātaṃ kāmavūpasamaṃ karonto uppannoti vā, kāmavivittante uppannoti vā nekkhammasaṅkappo. Sesapadadvayepi eseva nayo. Sabbepi cete pubbabhāge nānācittesu, maggakkhaṇe ekacitte labbhanti. Tatra hi micchāsaṅkappacetanāya samugghātako ekova saṅkappo labbhati, na nānā labbhati . Sammāvācādayopi pubbabhāge nānācittesu, vuttanayeneva maggakkhaṇe ekacitte labbhanti. Ayamettha saṅkhepo, vitthārena pana saccakathā visuddhimagge ca sammādiṭṭhisutte (ma. ni. 1.89 ādayo) ca vuttāyevāti.
所谓苦智，即对于苦的听闻、了解辨别之智，亦复如苦集。苦灭则是听闻理解之智，也常用于苦灭道圣谛之次第。在出离思维中，藉由对欲的离弃、对欲的断灭、对欲根断绝、对欲厌弃、对欲远离，乃名出离思维。余后两部分亦同是此理。各部分皆在前次第中不同心境，于道际时合于一心。然若存邪思维意者，仅成一恶念，非多念。正语等也于前各心境，于道际时合于一心。此处说略，详细传述于真实净化之道中及正见经中所说亦同。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释
Saccavibhaṅgasuttavaṇṇanā niṭṭhitā. · 谛分别经注释完毕。
12. Dakkhiṇāvibhaṅgasuttavaṇṇanā十二、施分别经注释
§376
376.Evaṃme sutanti dakkhiṇāvibhaṅgasuttaṃ. Tattha mahāpajāpati gotamīti gotamīti gottaṃ. Nāmakaraṇadivase panassā laddhasakkārā brāhmaṇā lakkhaṇasampattiṃ disvā – ‘‘sace ayaṃ dhītaraṃ labhissati, cakkavattirañño aggamahesī bhavissati. Sace puttaṃ labhissati, cakkavattirājā bhavissatīti ubhayathāpi mahatīyevassā pajā bhavissatī’’ti byākariṃsu. Athassā mahāpajāpatīti nāmaṃ akaṃsu. Idha pana gottena saddhiṃ saṃsanditvā mahāpajāpatigotamīti vuttaṃ. Navanti ahataṃ. Sāmaṃ vāyitanti na sahattheneva vāyitaṃ, ekadivasaṃ pana dhātigaṇaparivutā sippikānaṃ vāyanaṭṭhānaṃ āgantvā vemakoṭiṃ gahetvā vāyanākāraṃ akāsi. Taṃ sandhāyetaṃ vuttaṃ.
如是我闻，此为南分解经。其中说大摩竭陀的摩诃巴嘉巴娣果德弥。名号始立之日，婆罗门俱因盼望，见迹象成就，言曰：若得此女，则为转轮圣王至高王后；若得此子，则为转轮圣王。二者皆生贵族，生眾多子女。遂为其得名摩诃巴嘉巴娣果德弥。此为族姓合敬奉之说。新生儿哭啼，非互相呼应而独自哭，一日间多次，手工业者吹奏乐器，身着袈裟者诵经礼赞。依此因缘演出此义。
Kadā pana gotamiyā bhagavato dussayugaṃ dātuṃ cittaṃ uppannanti. Abhisambodhiṃ patvā paṭhamagamanena kapilapuraṃ āgatakāle. Tadā hi piṇḍāya paviṭṭhaṃ satthāraṃ gahetvā suddhodanamahārājā sakaṃ nivesanaṃ pavesesi, atha bhagavato rūpasobhaggaṃ disvā mahāpajāpatigotamī cintesi – ‘‘sobhati vata me puttassa attabhāvo’’ti. Athassā balavasomanassaṃ uppajji. Tato cintesi – ‘‘mama puttassa ekūnatiṃsa vassāni agāramajjhe vasantassa antamaso mocaphalamattampi mayā dinnakameva ahosi, idānipissa cīvarasāṭakaṃ dassāmī’’ti. ‘‘Imasmiṃ kho pana rājagehe bahūni mahagghāni vatthāni atthi, tāni maṃ na tosenti, sahatthā katameva maṃ toseti, sahatthā katvā dassāmī’’ti cittaṃ uppādesi.
时期何时，果德弥于世尊饶寿时，心生授予恶世之念？彼时世尊成正觉，初次往迦毗罗卫城。时净头大王承办乞食，迎请导师入宫，果德弥见世尊秀貌，思惟曰：子肖形相甚佳。随即生喜悲相。复思忖曰：吾子三十余年间一直隐居屋内，汲经求解，所获解脱果位乃末，却今日授予百件僧服。
Athantarāpaṇā kappāsaṃ āharāpetvā sahattheneva pisitvā pothetvā sukhumasuttaṃ kantitvā antovatthusmiṃyeva sālaṃ kārāpetvā sippike pakkosāpetvā sippikānaṃ attano paribhogakhādanīyabhojanīyameva datvā vāyāpesi, kālānukālañca dhātigaṇaparivutā gantvā vemakoṭiṃ aggahesi. Niṭṭhitakāle sippikānaṃ mahāsakkāraṃ katvā dussayugaṃ gandhasamugge pakkhipitvā vāsaṃ gāhāpetvā – ‘‘mayhaṃ puttassa cīvarasāṭakaṃ gahetvā gamissāmī’’ti rañño ārocesi . Rājā maggaṃ paṭiyādāpesi, vīthiyo sammajjitvā puṇṇaghaṭe ṭhapetvā dhajapaṭākā ussāpetvā rājagharadvārato paṭṭhāya yāva nigrodhārāmā maggaṃ paṭiyādāpetvā pupphābhikiṇṇaṃ akaṃsu. Mahāpajāpatipi sabbālaṅkāraṃ alaṅkaritvā dhātigaṇaparivutā samuggaṃ sīse ṭhapetvā bhagavato santikaṃ gantvā idaṃ me, bhante, navaṃ dussayugantiādimāha.
随即筹备蚕丝，采撷采集，施染细制，织成薄罗衣。使女传递分发，布施供养众工人，随时赶赴手工业所，采买蚕丝衣料。完毕时向众工人致以隆重敬意。于恶世风中散香，安住住所。王闻知而命曰：吾将携此百件衣装随行。大王已遵路途，整顿街道，设花坛及花旗，王舍城门至楠树园道路皆撒花装饰。摩诃巴嘉巴娣果德弥施以完全装饰，于众工人簇拥下，前往佛陀处，言曰：世尊，此乃为恶世所送新僧衣也。
Dutiyampi khoti ‘‘saṅghe gotami dehī’’ti vutte – ‘‘pahomahaṃ, bhante, dussakoṭṭhāgārato bhikkhusatassāpi bhikkhusahassassāpi bhikkhusatasahassassāpi cīvaradussāni dātuṃ, idaṃ pana me bhagavantaṃ uddissa sāmaṃ kantaṃ sāmaṃ vāyitaṃ, taṃ me, bhante, bhagavā paṭiggaṇhātū’’ti nimantayamānā āha. Evaṃ yāvatatiyaṃ yāci, bhagavāpi paṭikkhipiyeva.
第二次亦如此说：“于僧团中，请果德弥给我——”他说：“尊者，我愿从寺院的坏僧伽百人、坏僧伽千人、坏僧伽万人中，施与破坏的袈裟，但这施舍物专为世尊而准备，无论是整洁或破损，愿世尊慈悲受纳。”被邀请时如此说。即便祈求多次，世尊也都推辞不受。
Kasmā pana bhagavā attano diyyamānaṃ bhikkhusaṅghassa dāpetīti? Mātari anukampāya. Evaṃ kirassa ahosi – ‘‘imissā maṃ ārabbha pubbacetanā muñcacetanā paracetanāti tisso cetanā uppannā, bhikkhusaṅghampissā ārabbha uppajjantu, evamassā cha cetanā ekato hutvā dīgharattaṃ hitāya sukhāya pavattissantī’’ti. Vitaṇḍavādī panāha – ‘‘saṅghe dinnaṃ mahapphalanti tasmā evaṃ vutta’’nti. So vattabbo – ‘‘kiṃ tvaṃ satthu dinnato saṅghe dinnaṃ mahapphalataraṃ vadasī’’ti āma vadāmīti. Suttaṃ āharāti. Saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cāti. Kiṃ panassa suttassa ayameva atthoti ? Āma ayamevāti. Yadi evaṃ ‘‘tena hānanda, vighāsādānaṃ pūvaṃ dehī’’ti ca (pāci. 269) ‘‘tena hi tva, kaccāna, vighāsādānaṃ guḷaṃ dehī’’ti (mahāva. 284) ca vacanato vighāsādānaṃ dinnaṃ mahapphalatarañca bhaveyya. Evampi hi ‘‘satthā attano diyyamānaṃ dāpetī’’ti. Rājarājamahāmattādayopi attano āgataṃ paṇṇākāraṃ hatthigopakādīnaṃ dāpenti, te rājādīhi mahantatarā bhaveyyuṃ. Tasmā mā evaṃ gaṇha –
世尊为何为自己所受的比库僧团，施舍布施？乃出于对母亲的慈悲。这是因有三种心念，前心、舍弃心与他心生起，而从比库僧团开始涌现，如此三心合一，长期为利益安乐持续运转。反对者辩说：“施于僧团者得大福德，故如此言说。”对此，应答曰：“汝怎能说师所施给的，胜过施给僧团的功德呢？”我肯定答曰：“是的。”引用经文说：“僧团乃宝藏，我将受敬敬重。”这经文意为何？曰：“正是如此。”若说“如是，哈难达，早先吵闹者已受施”又或“大洒王说应施吵闹者”等语，则吵闹者得施福更大。由此知“师为自己所受施舍”论是成立。国王、大臣等虽施赐从他处来之皮革、象皮等物，亦胜过于施予诸王。这故不应如此接受言论。
‘‘Nayimasmiṃ loke parasmiṃ vā pana,
“不论于此世或彼世，
Buddhena seṭṭho sadiso vā vijjati;
无上佛可比之者；
Yamāhuneyyānamaggataṃ gato,
若行走于涅槃道中，
Puññatthikānaṃ vipulaphalesina’’nti. –
则为多福德之广福者。”—
Vacanato hi satthārā uttaritaro dakkhiṇeyyo nāma natthi. Evamassā cha cetanā ekato hutvā dīgharattaṃ hitāya sukhāya bhavissantīti sandhāya yāvatatiyaṃ paṭibāhitvā saṅghassa dāpesi.
上师的言教本无高下尊卑之分。若具一意愿心，旨在长久的利益与安乐，深入思维且周尽执行，即可授与僧团。
Pacchimāya janatāya saṅghe cittīkārajananatthaṃ cāpi evamāha. Evaṃ kirassa ahosi – ‘‘ahaṃ na ciraṭṭhitiko, mayhaṃ pana sāsanaṃ bhikkhusaṅghe patiṭṭhahissati, pacchimā janatā saṅghe cittīkāraṃ janetū’’ti yāvatatiyaṃ paṭibāhitvā saṅghassa dāpesi. Evañhi sati – ‘‘satthā attano diyyamānampi saṅghassa dāpesi, saṅgho nāma dakkhiṇeyyo’’ti pacchimā janatā saṅghe cittīkāraṃ uppādetvā cattāro paccaye dātabbe maññissati, saṅgho catūhi paccayehi akilamanto buddhavacanaṃ uggahetvā samaṇadhammaṃ karissati. Evaṃ mama sāsanaṃ pañca vassasahassāni ṭhassatīti. ‘‘Paṭiggaṇhātu, bhante, bhagavā’’ti vacanatopi cetaṃ veditabbaṃ ‘‘satthārā uttaritaro dakkhiṇeyyo nāma natthī’’ti. Na hi ānandattherassa mahāpajāpatiyā āghāto vā veraṃ vā atthi. Na thero – ‘‘tassā dakkhiṇā mā mahapphalā ahosī’’ti icchati. Paṇḍito hi thero bahussuto sekkhapaṭisambhidāpatto , so satthu dinnassa mahapphalabhāve sampassamānova paṭiggaṇhātu, bhante, bhagavāti gahaṇatthaṃ yāci.
后世众生为激发僧团和合之心，亦如是说道：『我非长留者，但我的教法必立于比库僧团，望后世众生生起于僧团和合之心。』周尽思维后付诸僧团。此时已有意识：『上师所授之法，即便为今时之僧团所有，僧团即是受命者。』后世众生若于僧团生起和合心，认定僧团当于四缘处给予，僧团于四缘处周备受持佛语，修习沙门法门。如此，我之教法得以存续五千余年。
Puna vitaṇḍavādī āha – ‘‘saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti vacanato satthā saṅghapariyāpanno vāti. So vattabbo – ‘‘jānāsi pana tvaṃ kati saraṇāni, kati aveccappasādā’’ti jānanto tīṇīti vakkhati, tato vattabbo – tava laddhiyā satthu saṅghapariyāpannattā dveyeva honti. Evaṃ sante ca – ‘‘anujānāmi, bhikkhave, imehi tīhi saraṇagamanehi pabbajjaṃ upasampada’’nti (mahāva. 34) evaṃ anuññātā pabbajjāpi upasampadāpi na ruhati. Tato tvaṃ neva pabbajito asi, na gihi. Sammāsambuddhe ca gandhakuṭiyaṃ nisinne bhikkhū uposathampi pavāraṇampi saṅghakammānipi karonti, tāni satthu saṅghapariyāpannattā kuppāni bhaveyyuṃ, na ca honti. Tasmā na vattabbametaṃ ‘‘satthā saṅghapariyāpanno’’ti.
有人因诽谤而言：『若于僧团中得受施，我亦将受供养于僧团。』对此，圣者说：『你可知你皈依多少根本，得多少清净依止？』『三种根本』。应答曰：你依据所获赐予者受持佛僧周备的事实可明确信根，故当知承受赐予是庄严恩典。如此既定，令出家与受学具足但不俗人身份者皆可修行。但并不因此称之为『上师受僧所供养』。
§377
377.Āpādikāti saṃvaḍḍhikā, tumhākaṃ hatthapādesu hatthapādakiccaṃ asādhentesu hatthe ca pāde ca vaḍḍhetvā paṭijaggikāti attho. Posikāti divasassa dve tayo vāre nhāpetvā bhojetvā pāyetvā tumhe posesi. Thaññaṃ pāyesīti nandakumāro kira bodhisattato katipāheneva daharo, tasmiṃ jāte mahāpajāpati attano puttaṃ dhātīnaṃ datvā sayaṃ bodhisattassa dhātikiccaṃ sādhayamānā attano thaññaṃ pāyesi. Taṃ sandhāya thero evamāha. Iti mahāpajāpatiyā bahūpakārataṃ kathetvā idāni tathāgatassa bahūpakārataṃ dassento bhagavāpi, bhantetiādimāha. Tattha bhagavantaṃ, bhante, āgammāti bhagavantaṃ paṭicca nissāya sandhāya.
有关支持手足伤残者，即由于手足伤残而不能胜任手足劳动，导致手足和双足肿胀生病，称为延伸恶疾。日常护理即是洗澡、饮食、喂养，以尽力照顾。此事如传闻，乃波觉菩萨时代一儿童出生便明理，伟大的女护法给予其子属下，自己则承担对菩萨的养护。对此长老言：此前波觉菩萨时代施恩甚多，如今如来亦然，称赞之并如是说。此处世尊相关言辞系基于此情形而发。
§378
378. Atha bhagavā dvīsu upakāresu atirekataraṃ anumodanto evametantiādimāha. Tattha yaṃ hānanda, puggalo puggalaṃ āgammāti yaṃ ācariyapuggalaṃ antevāsikapuggalo āgamma. Imassānanda, puggalassa iminā puggalenāti imassa ācariyapuggalassa iminā antevāsikapuggalena. Na suppaṭikāraṃ vadāmīti paccūpakāraṃ na sukaraṃ vadāmi, abhivādanādīsu ācariyaṃ disvā abhivādanakaraṇaṃ abhivādanaṃ nāma. Yasmiṃ vā disābhāge ācariyo vasati, iriyāpathe vā kappento tadabhimukho vanditvā gacchati, vanditvā nisīdati, vanditvā nipajjati, ācariyaṃ pana dūratova disvā paccuṭṭhāya paccuggamanakaraṇaṃ paccuṭṭhānaṃ nāma. Ācariyaṃ pana disvā añjaliṃ paggayha sīse ṭhapetvā ācariyaṃ namassati, yasmiṃ vā disābhāge so vasati, tadabhimukhopi tatheva namassati, gacchantopi ṭhitopi nisinnopi añjaliṃ paggayha namassatiyevāti idaṃ añjalikammaṃ nāma. Anucchavikakammassa pana karaṇaṃ sāmīcikammaṃ nāma. Cīvarādīsu cīvaraṃ dento na yaṃ vā taṃ vā deti, mahagghaṃ satamūlikampi pañcasatamūlikampi sahassamūlikampi detiyeva . Piṇḍapātādīsupi eseva nayo. Kiṃ bahunā, catūhi paṇītapaccayehi cakkavāḷantaraṃ pūretvā sinerupabbatena kūṭaṃ gahetvā dentopi ācariyassa anucchavikaṃ kiriyaṃ kātuṃ na sakkotiyeva.
世尊在双重功德中多加称赞，并如是说：“你可知阿难，何谓人来者？”乃指“师长”“侍者”等。所谓阿难之师长为此侍者所依者。若见师长，应当礼敬拜施，即正礼仪。若师长处相反方向，侍者应转身行迎礼。若远见师长应立正敬拜，以手合十顶首礼敬。此即合掌礼仪。日常生活中赠与袈裟等物，并非随意赐予，乃依那婆提厘和百袈裟及千袈裟之规，乞受所赠。不论乞食等亦有制度。如此诸般条件周备，纵持世尊借头山等地方，诸礼仪依规周全施行，乃谓师长虔敬礼仪。
§379
379.Cuddasa kho panimāti kasmā ārabhi? Idaṃ suttaṃ pāṭipuggalikaṃ dakkhiṇaṃ ārabbha samuṭṭhitaṃ. Ānandattheropi ‘‘paṭiggaṇhātu, bhante, bhagavā’’ti pāṭipuggalikadakkhiṇaṃyeva samādapeti, cuddasasu ca ṭhānesu dinnadānaṃ pāṭipuggalikaṃ nāma hotīti dassetuṃ imaṃ desanaṃ ārabhi. Ayaṃ paṭhamāti ayaṃ dakkhiṇā guṇavasenapi paṭhamā jeṭṭhakavasenapi. Ayañhi paṭhamā aggā jeṭṭhikā, imissā dakkhiṇāya pamāṇaṃ nāma natthi. Dutiyatatiyāpi paramadakkhiṇāyeva, sesā paramadakkhiṇabhāvaṃ na pāpuṇanti. Bāhirake kāmesu vītarāgeti kammavādikiriyavādimhi lokiyapañcābhiññe. Puthujjanasīlavanteti puthujjanasīlavā nāma gosīladhātuko hoti, asaṭho amāyāvī paraṃ apīḷetvā dhammena samena kasiyā vā vaṇijjāya vā jīvikaṃ kappetā. Puthujjanadussīleti puthujjanadussīlā nāma kevaṭṭamacchabandhādayo paraṃ pīḷāya jīvikaṃ kappetā.
“十三为何开讲？”此经称为个人赐福法。即使阿难长老也请求承受“世尊，唯愿受纳”，如是个人赐福称。此法宣说持有者在十三等处所赐之法亦称个人赐福。此即初等个人赐福，名为首要，规模无异于年长者赐福。第二第三敬礼亦属高级赐福行，但与最高敬礼相比仍有所不能及。在外欲望解脱及业力作用论者中有世俗五通之说。俗人护持戒律者即是守戒人，乃遵戒典行生活者。恶俗护持者则为竺天然缘诸类困扰者，屈从诸烦恼而生活。
Idāni pāṭipuggalikadakkhiṇāya vipākaṃ paricchindanto tatrānandātiādimāha. Tattha tiracchānagateti yaṃ guṇavasena upakāravasena posanatthaṃ dinnaṃ, idaṃ na gahitaṃ. Yampi ālopaaḍḍhaālopamattaṃ dinnaṃ, tampi na gahitaṃ. Yaṃ pana sunakhasūkarakukkuṭakākādīsu yassa kassaci sampattassa phalaṃ paṭikaṅkhitvā yāvadatthaṃ dinnaṃ, idaṃ sandhāya vuttaṃ ‘‘tiracchānagate dānaṃ datvā’’ti. Sataguṇāti satānisaṃsā. Pāṭikaṅkhitabbāti icchitabbā. Idaṃ vuttaṃ hoti – ayaṃ dakkhiṇā āyusataṃ vaṇṇasataṃ sukhasataṃ balasataṃ paṭibhānasatanti pañca ānisaṃsasatāni deti, attabhāvasate āyuṃ deti, vaṇṇaṃ, sukhaṃ, balaṃ, paṭibhānaṃ deti, nipparitasaṃ karoti. Bhavasatepi vutte ayameva attho. Iminā upāyena sabbattha nayo netabbo.
如今论到行人的供养，分别其结果说“在那里感得欢喜”等。所谓辗转不正者，是指用有德、有益的资粮供养的，不应收执。用杂乱不周全的资粮供养，也不应收执。若有人在犬、猪、鸡、鸭等处，依其所期待的各种利益供养至尽，此即称为“给辗转不正的供养”。“百功德”者，谓凭愿望应当期望的。此言谓此供养能带五种利益中的生命、色相、安乐、威力、聪慧诸利益，具足自身增长，令厌除困苦。即便有所感得，亦此为其义。以此方法，任何处皆不应为所导引。
Sotāpattiphalasacchikiriyāya paṭipanneti ettha heṭṭhimakoṭiyā tisaraṇaṃ gato upāsakopi sotāpattiphalasacchikiriyāya paṭipanno nāma, tasmiṃ dinnadānampi asaṅkhyeyyaṃ appameyyaṃ. Pañcasīle patiṭṭhitassa tato uttari mahapphalaṃ, dasasīle patiṭṭhitassa tato uttari, tadahupabbajitassa sāmaṇerassa tato uttari, upasampannabhikkhuno tato uttari, upasampannasseva vattasampannassa tato uttari, vipassakassa tato uttari, āraddhavipassakassa tato uttari, uttamakoṭiyā pana maggasamaṅgī sotāpattiphalasacchikiriyāya paṭipanno nāma. Etassa dinnadānaṃ tato uttari mahapphalameva.
论及得漏尽果实证验而已行者，此处下品善根因缘乘三皈依而行之近事男，亦称是得漏尽果证而已行者。其受供养极其无量无边。立于五戒者，其获功德甚多；立于十戒者功德更胜；出家为沙玛内者更胜；得上座出家比库者尤胜；行持完整之比库更胜；内观者胜；起内观者更胜；至上品因缘乘得漏尽果证而已行者，名之。彼受供养功德最为优胜。
Kiṃ pana maggasamaṅgissa sakkā dānaṃ dātunti? Āma sakkā. Āraddhavipassako hi pattacīvaramādāya gāmaṃ piṇḍāya pavisati, tassa gehadvāre ṭhitassa hatthato pattaṃ gahetvā khādanīyabhojanīyaṃ pakkhipanti. Tasmiṃ khaṇe bhikkhuno maggavuṭṭhānaṃ hoti, idaṃ dānaṃ maggasamaṅgino dinnaṃ nāma hoti. Atha vā panesa āsanasālāya nisinno hoti, manussā gantvā patte khādanīyabhojanīyaṃ ṭhapenti, tasmiṃ khaṇe tassa maggavuṭṭhānaṃ hoti, idampi dānaṃ maggasamaṅgino dinnaṃ nāma. Atha vā panassa vihāre vā āsanasālāya vā nisinnassa upāsakā pattaṃ ādāya attano gharaṃ gantvā khādanīyabhojanīyaṃ pakkhipanti, tasmiṃ khaṇe tassa maggavuṭṭhānaṃ hoti, idampi dānaṃ maggasamaṅgino dinnaṃ nāma. Tattha soṇḍiyaṃ udakassa viya sotāpattiphalasacchikiriyāya paṭipanne dinnadānassa asaṅkhyeyyatā veditabbā. Tāsu tāsu mahānadīsu mahāsamudde ca udakassa viya sotāpannādīsu dinnadānassa uttaritaravasena asaṅkhyeyyatā veditabbā. Pathaviyā khayamaṇḍalamatte padese paṃsuṃ ādiṃ katvā yāva mahāpathaviyā paṃsuno appameyyatāyapi ayamattho dīpetabbo.
那么，如何称可为因缘乘受供养者？确可。起内观者携急衣入村乞食，至有人家门前，用手持托盘，递送副食主食。于此时，彼比库证得道果，谓此供养为因缘乘所受。又或坐于某座处，众人来坐，将食物放于托盘上，此时亦证得道果，亦为因缘乘之受供养。或于某住处、园林、座地，近事男手持托盘，回至自己家中递送食物，此时亦证得道果，此亦因缘乘之供养。此故，应如视水为得漏尽果证者所受供养之无量无边也。诸大河海如水，得漏尽者所受供养亦无量无边，增长无边。即使土地沙场除去尘沙至大地，亦应以无量无边视之。
§380
380.Satta kho panimāti kasmā ārabhi? ‘‘Saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi saṅgho cā’’ti hi vuttaṃ, tattha sattasu ṭhānesu dinnadānaṃ saṅghe dinnaṃ nāma hotīti dassetuṃ imaṃ desanaṃ ārabhi. Tattha buddhappamukhe ubhatosaṅgheti ekato bhikkhusaṅgho, ekato bhikkhunisaṅgho, satthā majjhe nisinno hotīti ayaṃ buddhappamukho ubhatosaṅgho nāma. Ayaṃ paṭhamāti imāya dakkhiṇāya samappamāṇā dakkhiṇā nāma natthi. Dutiyadakkhiṇādayo pana etaṃ paramadakkhiṇaṃ na pāpuṇanti.
于是说：“七件缘何而起？彼曰：‘婆罗门果德弥，请予僧团，且若付予僧团，我亦受敬礼，僧团亦得尊荣。’因此于七处称为付予僧团。何为两僧团？一为比库僧团，一为比库尼僧团，师居中，称‘佛前两僧团’。此即首捐无相注献第一供养，名为供养，不得再得第二供养。而第二诸供养，称为续供养。
Kiṃ pana tathāgate parinibbute buddhappamukhassa ubhatosaṅghassa dānaṃ dātuṃ sakkāti? Sakkā. Kathaṃ? Ubhatosaṅghassa hi pamukhe sadhātukaṃ paṭimaṃ āsane ṭhapetvā ādhārakaṃ ṭhapetvā dakkhiṇodakaṃ ādiṃ katvā sabbaṃ satthu paṭhamaṃ datvā ubhatosaṅghassa dātabbaṃ, evaṃ buddhappamukhassa ubhatosaṅghassa dānaṃ dinnaṃ nāma hoti. Tattha yaṃ satthu dinnaṃ, taṃ kiṃ kātabbanti? Yo satthāraṃ paṭijaggati vattasampanno bhikkhu, tassa dātabbaṃ. Pitusantakañhi puttassa pāpuṇāti, bhikkhusaṅghassa dātumpi vaṭṭati, sappitelāni pana gahetvā dīpā jalitabbā, sāṭakaṃ gahetvā paṭākā āropetabbāti. Bhikkhusaṅgheti aparicchinnakamahābhikkhusaṅghe. Bhikkhunisaṅghepi eseva nayo.
世尊灭度后，能否付与佛前两僧团供养？可以。如何？于两僧团先置三脚座垫、支架，端水等物，奉于圣者先前，遂付与两僧团，此谓付予佛前两僧团供养。若奉与圣者，则以何为法？凡觉悟师弟子，具德比库，应付予彼供养。如同父死子所继受，亦当付予僧团。入室收取油灯灯油，取皂粉置灯芯，点灯装饰，皆是。所谓僧团即无量广大比库僧团，比库尼僧团亦同理。
Gotrabhunoti gottamattakameva anubhavamānā, nāmamattasamaṇāti attho. Kāsāvakaṇṭhāti kāsāvakaṇṭhanāmakā. Te kira ekaṃ kāsāvakhaṇḍaṃ hatthe vā gīvāya vā bandhitvā vicarissanti . Gharadvāraṃ pana tesaṃ puttabhariyā kasivaṇijjādikammāni ca pākatikāneva bhavissanti. Tesu dussīlesu saṅghaṃ uddissa dānaṃ dassantīti ettha dussīlasaṅghanti na vuttaṃ. Saṅgho hi dussīlo nāma natthi. Dussīlā pana upāsakā tesu dussīlesu bhikkhusaṅghaṃ uddissa saṅghassa demāti dānaṃ dassanti. Iti bhagavatā buddhappamukhe saṅghe dinnadakkhiṇāpi guṇasaṅkhāya asaṅkhyeyyāti vuttaṃ. Kāsāvakaṇṭhasaṅghe dinnadakkhiṇāpi guṇasaṅkhāyeva asaṅkhyeyyāti vuttā. Saṅghagatā dakkhiṇā hi saṅghe cittīkāraṃ kātuṃ sakkontassa hoti, saṅghe pana cittīkāro dukkaro hoti.
“族落勤王”指自谓有族名之人，“名勤王”指名为勤王。所谓肩披袈裟者，即称为袈裟颈袈裟。彼等各自持有一衣袈裟，或捆于手中、颈上行住。其门户妻妾将为他们备办纺织及贸易等事。于斯劣行者僧团施供养之言未发，谓劣行僧团，其实未有劣行僧团。然于此劣行近事男，谓于劣行比库僧团施供养者，遂有布施之说。故于世尊佛前诸僧团所付之供养功德俱为无量。彼以袈裟颈袈裟之僧团所受供养功德亦无量。以僧团而言，能修评论，然修评论难于僧团。
Yo hi saṅghagataṃ dakkhiṇaṃ dassāmīti deyyadhammaṃ paṭiyādetvā vihāraṃ gantvā, – ‘‘bhante, saṅghaṃ uddissa ekaṃ theraṃ dethā’’ti vadati, atha saṅghato sāmaṇeraṃ labhitvā ‘‘sāmaṇero me laddho’’ti aññathattaṃ āpajjati, tassa dakkhiṇā saṅghagatā na hoti. Mahātheraṃ labhitvāpi ‘‘mahāthero me laddho’’ti somanassaṃ uppādentassāpi na hotiyeva. Yo pana sāmaṇeraṃ vā upasampannaṃ vā daharaṃ vā theraṃ vā bālaṃ vā paṇḍitaṃ vā yaṃkiñci saṅghato labhitvā nibbematiko hutvā saṅghassa demīti saṅghe cittīkāraṃ kātuṃ sakkoti, tassa dakkhiṇā saṅghagatā nāma hoti. Parasamuddavāsino kira evaṃ karonti.
譬如有人怀着向僧团供养布施之心，来到寺院后，说：“尊者，愿请为僧团指派一位长老。”于是从僧团中找到一位沙玛内拉说：“我得此沙玛内拉了。”但这供养所得并不归属于僧团。即便找到了大长老，而心生欢喜说：“我得此大长老了”，此供养亦不归属于僧团。唯有那种从僧团内获得沙玛内拉、比库尼、童子、长老、愚人或智者，无论何人，只要是从僧团获得后证得涅槃、为僧团布施的，彼时的供养才实属僧团。居住于彼岸大海之外的人，据说都是这样行事。
Tattha hi eko vihārasāmi kuṭumbiko ‘‘saṅghagataṃ dakkhiṇaṃ dassāmī’’ti saṅghato uddisitvā ekaṃ bhikkhuṃ dethāti yāci. So ekaṃ dussīlabhikkhuṃ labhitvā nisinnaṭṭhānaṃ opuñjāpetvā āsanaṃ paññāpetvā upari vitānaṃ bandhitvā gandhadhūmapupphehi pūjetvā pāde dhovitvā telena makkhetvā buddhassa nipaccakāraṃ karonto viya saṅghe cittīkārena deyyadhammaṃ adāsi. So bhikkhu pacchābhattaṃ vihārajagganatthāya kudālakaṃ dethāti gharadvāraṃ āgato, upāsako nisinnova kudālaṃ pādena khipitvā ‘‘gaṇhā’’ti adāsi. Tamenaṃ manussā āhaṃsu – ‘‘tumhehi pātova etassa katasakkāro vattuṃ na sakkā, idāni upacāramattakampi natthi, kiṃ nāmeta’’nti. Upāsako – ‘‘saṅghassa so ayyā cittīkāro, na etassā’’ti āha. Kāsāvakaṇṭhasaṅghassa dinnadakkhiṇaṃ pana ko sodhetīti? Sāriputtamoggallānādayo asīti mahātherā sodhentīti. Apica therā ciraparinibbutā, there ādiṃ katvā yāvajja dharamānā khīṇāsavā sodhentiyeva.
有一位寺院主持，作为家属，对僧团说：“我愿为僧团示现供养。”遂请求为僧团指派一位比库。他找到一位品行恶劣的比库，布施后他在坐具上聚集八支座，为其备设坐垫，铺上布幔，焚香散花，净足涂油，犹如给佛陀作恭敬一般，向僧团心意供养此般供养物。此比库后来请求他为居住当夜之所开门，家属走来到门口，用脚踢开门杖，说“拿去吧”。人们对此议论说：“你们根本不能称其为敬礼，现在连最基本的礼敬都无，有何面目？”家属辩解说：“那是僧团中的那位长者的心意供养，但不是他的个人供养。”对于对袈裟僧团的供养，谁能辨别其洁净？如沙利弗、摩嘎剌那等诸大长老说，应当辨别之。即便长老们已久远入灭，仍然由现存长老继承其事业，持续负责辨别洁净。
Na tvevāhaṃ, ānanda, kenaci pariyāyena saṅghagatāya dakkhiṇāyāti ettha atthi buddhappamukho saṅgho, atthi etarahi saṅgho, atthi anāgate kāsāvakaṇṭhasaṅgho. Buddhappamukho saṅgho etarahi saṅghena na upanetabbo, etarahi saṅgho anāgate kāsāvakaṇṭhasaṅghena saddhiṃ na upanetabbo. Tena teneva samayena kathetabbaṃ. Saṅghato uddisitvā gahitasamaṇaputhujjano hi pāṭipuggaliko sotāpanno, saṅghe cittīkāraṃ kātuṃ sakkontassa puthujjanasamaṇe dinnaṃ mahapphalataraṃ. Uddisitvā gahito sotāpanno pāṭipuggaliko sakadāgāmītiādīsupi eseva nayo. Saṅghe cittīkāraṃ kātuṃ sakkontassa hi khīṇāsave dinnadānato uddisitvā gahite dussīlepi dinnaṃ mahapphalatarameva . Yaṃ pana vuttaṃ ‘‘sīlavato kho, mahārāja, dinnaṃ mahapphalaṃ, no tathā dussīle’’ti, taṃ imaṃ nayaṃ pahāya ‘‘catasso kho imānanda, dakkhiṇā visuddhiyo’’ti imasmiṃ catukke daṭṭhabbaṃ.
阿难，我不是说通过某种方式所得的供养就属于僧团。在这里，有佛陀时期的僧团，有现今的僧团，未来亦将有袈裟僧团。佛陀时期的僧团不应与现今的僧团共处，现在的僧团亦不得与未来的袈裟僧团同处。此当根据具体时代来论。因被指派且收受供养的非圣弟子，譬如声闻等凡夫，虽翻译为能够为僧团心意供养，实乃凡夫外道而已。被收受供养者，哪怕是已断烦恼者，若非正行为者，其所受供养仍属凡夫之资。对于所谓“善人所施，国王啊，收获丰大，不是如恶人”的教法，可于此四事中明了，谓供养纯净，乃现证的清净。
§381
381.Dāyakato visujjhatīti mahapphalabhāvena visujjhati, mahapphalā hotīti attho. Kalyāṇadhammoti sucidhammo, na pāpadhammo. Dāyakato visujjhatīti cettha vessantaramahārājā kathetabbo. So hi jūjakabrāhmaṇassa dārake datvā pathaviṃ kampesi.
云曰“布施者因所施之法而清净”，意即“所施具大果报”。善法即清净法，非恶法。在此应特别指出，佛经中有一故事，谓毗舍离大王将一块土地赠与一位苦行婆罗门的女儿，因此地面亦震动。
Paṭiggāhakatovisujjhatīti ettha kalyāṇīnadīmukhadvāravāsikevaṭṭo kathetabbo. So kira dīghasomattherassa tikkhattumpi piṇḍapātaṃ datvā maraṇamañce nipanno ‘‘ayyassa maṃ dīghasomattherassa dinnapiṇḍapāto uddharatī’’ti āha.
云曰“依止受持者而清净”，此处比喻为善妇所居住的屋舍之门。故事载，曾有一名长老发行布施食饭时延误三天，死于床榻，临终时嘱托：“烦请向我长老朋友传达：他们尚有我布施食饭未至。”
Neva dāyakatoti ettha vaḍḍhamānavāsiluddako kathetabbo. So kira petadakkhiṇaṃ dento ekassa dussīlasseva tayo vāre adāsi, tatiyavāre ‘‘amanusso dussīlo maṃ vilumpatī’’ti viravi, ekassa sīlavantabhikkhuno datvā pāpitakāleyevassa pāpuṇi.
云曰“非施主者”，此处当指一位贪乐好生之人。故事谓此人欲以食资供养一位品行恶劣之比库三次，第三次时，这名比库怒斥：“这非人非人！污秽恶劣，辱及我等！”该妇转而布施给另一位守戒良善之比库，于是收获福报。
Dāyakato ceva visujjhatīti ettha asadisadānaṃ kathetabbaṃ.
言“因布施而清净”，此处应当说明施与有无究竟果报的道理。
Sā dakkhiṇā dāyakato visujjhatīti ettha yathā nāma cheko kassako asārampi khettaṃ labhitvā samaye kasitvā paṃsuṃ apanetvā sārabījāni patiṭṭhapetvā rattindivaṃ ārakkhe pamādaṃ anāpajjanto aññassa sārakhettato adhikataraṃ dhaññaṃ labhati, evaṃ sīlavā dussīlassa datvāpi phalaṃ mahantaṃ adhigacchatīti. Iminā upāyena sabbapadesu visujjhanaṃ veditabbaṃ.
说“右方因布施而清净”，譬如农夫在田地中，虽地薄瘠，但若勤耕种，除去杂草，将种子播种并细心保护，昼夜不懈怠，终能收获丰富粮食。亦如有德之人，虽布施于恶人，仍能获得丰厚果报。由此可见，应以此方法在诸处观察清净之义。
Vītarāgo vītarāgesūti ettha vītarāgo nāma anāgāmī, arahā pana ekantavītarāgova, tasmā arahatā arahato dinnadānameva aggaṃ. Kasmā? Bhavālayassa bhavapatthanāya abhāvato. Nanu khīṇāsavo dānaphalaṃ na saddahatīti? Dānaphalaṃ saddahantā khīṇāsavasadisā na honti. Khīṇāsavena katakammaṃ pana nicchandarāgattā kusalaṃ vā akusalaṃ vā na hoti, kiriyaṭṭhāne tiṭṭhati, tenevassa dānaṃ aggaṃ hotīti vadanti.
“无贪者属于无贪者”，这里说“无贪者”是指无归来的阿那含，而阿拉汉则为真无贪者，因此阿拉汉所施的施舍居于首位。何故？因无贪故，断尽生死流转，故所施最重。是否说断尽烦恼后施舍无果？不是。虽断烦恼者施舍虽有果报，但行事不出于贪爱欲念而无染污，行为稳固。因此此施居首。
Kiṃ pana sammāsambuddhena sāriputtattherassa dinnaṃ mahapphalaṃ, udāhu sāriputtattherena sammāsambuddhassa dinnanti. Sammāsambuddhena sāriputtattherassa dinnaṃ mahapphalanti vadanti. Sammāsambuddhañhi ṭhapetvā añño dānassa vipākaṃ jānituṃ samattho nāma natthi. Dānañhi catūhi sampadāhi dātuṃ sakkontassa tasmiṃyeva attabhāve vipākaṃ deti. Tatrimā sampadā – deyyadhammassa dhammena samena paraṃ apīḷetvā uppannatā, pubbacetanādivasena cetanāya mahattatā, khīṇāsavabhāvena guṇātirekatā, taṃdivasaṃ nirodhato vuṭṭhitabhāvena vatthusampannatāti.
那么，大果报施乃由正遍知者，譬如对沙利婆长老所行的布施，说是由正遍知者布施而得大果。正遍知者无法预测他人所施的果报，因为施择有四种资具，能施者于自身特性之中显现果报。此四资具为：合适的受施法，则平正不偏，且发起为善之大心，及断尽烦恼的特性，如此果报自然产生，具足生灭之理，充满德行光辉。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除戏论》——《中部》注释中
Dakkhiṇāvibhaṅgasuttavaṇṇanā niṭṭhitā. · 《施分别经》的解释终了。
Catutthavaggavaṇṇanā niṭṭhitā. · 第四品的解释终了。