5. Saḷāyatanavaggo · 5. 六处品义注
5. Saḷāyatanavaggo第五 六处品
1. Anāthapiṇḍikovādasuttavaṇṇanā第一 教诫给孤独经注释
§383
383.Evaṃme sutanti anāthapiṇḍikovādasuttaṃ. Tattha bāḷhagilānoti adhimattagilāno maraṇaseyyaṃ upagato. Āmantesīti gahapatissa kira yāva pādā vahiṃsu, tāva divase sakiṃ vā dvikkhattuṃ vā tikkhattuṃ vā buddhupaṭṭhānaṃ akhaṇḍaṃ akāsi. Yattakañcassa satthu upaṭṭhānaṃ ahosi, tattakaṃyeva mahātherānaṃ. So ajja gamanapādassa pacchinnattā anuṭṭhānaseyyaṃ upagato sāsanaṃ pesetukāmo aññataraṃ purisaṃ āmantesi. Tenupasaṅkamīti bhagavantaṃ āpucchitvā sūriyatthaṅgamanavelāya upasaṅkami.
383.如是如闻，此为给孤独长者说法经。其文中称『极恼恼者』为那些临终时苦痛极重者。所谓嘱托，是指居士至足行时，彼日持续一、二三天不间断地修行佛法。若有某人侍奉师长，则是大长老。今日为断足之床，临终之床，欲将教法托付，便邀请另一男子来嘱托。因此，向世尊问讯后，于日出时分前往。
§384
384.Paṭikkamantīti osakkanti, tanukā bhavanti. Abhikkamantīti abhivaḍḍhanti ottharanti, balavatiyo honti.
384.所谓『退转』，即衰退，变得衰微。所谓『增长』，即增长、上进，变得强盛有力。
Abhikkamosānaṃ paññāyati no paṭikkamoti yasmiñhi samaye māraṇantikā vedanā uppajjati, uparivāte jalitaggi viya hoti, yāva usmā na pariyādiyati, tāva mahatāpi upakkamena na sakkā vūpasametuṃ, usmāya pana pariyādinnāya vūpasammati.
所谓『增长』，不是退转，在临终时如有痛苦生起，如同火烧，若未散尽，其剧烈以至强盛时，无法平息；但待其热度散尽，方得安静。
§385
385. Athāyasmā sāriputto cintesi – ‘‘ayaṃ mahāseṭṭhissa vedanā māraṇantikā, na sakkā paṭibāhituṃ, avasesā kathā niratthakā, dhammakathamassa kathessāmī’’ti. Atha naṃ taṃ kathento tasmātihātiādimāha. Tattha tasmāti yasmā cakkhuṃ tīhi gāhehi gaṇhanto uppannaṃ māraṇantikaṃ vedanaṃ paṭibāhituṃ samattho nāma natthi, tasmā. Na cakkhuṃ upādiyissāmīti cakkhuṃ tīhi gāhehi na gaṇhissāmi. Na ca me cakkhunissitaṃ viññāṇanti viññāṇañcāpi me cakkhunissitaṃ na bhavissati. Na rūpanti heṭṭhā āyatanarūpaṃ kathitaṃ, imasmiṃ ṭhāne sabbampi kāmabhavarūpaṃ kathento evamāha.
385.于是具寿沙利子思惟：『这位大长者临终之痛不可承受，其余言语无用，应为其说法。』于是为其宣说，遂曰『因此，是因为以三瞳贪执，察觉临终之苦不能胜任，是故不取三瞳，不以三瞳执持，不有执持于眼识，亦无眼识依附；色非上座界色，因斯处若说全为欲界形态，如是而说。』
§386
386.Na idhalokanti vasanaṭṭhānaṃ vā ghāsacchādanaṃ vā na upādiyissāmīti attho. Idañhi paccayesu aparitassanatthaṃ kathitaṃ. Na paralokanti ettha pana manussalokaṃ ṭhapetvā sesā paralokā nāma. Idaṃ – ‘‘asukadevaloke nibbattitvā asukaṭṭhāne bhavissāmi, idaṃ nāma khādissāmi bhuñjissāmi nivāsessāmi pārupissāmī’’ti evarūpāya paritassanāya pahānatthaṃ vuttaṃ. Tampi na upādiyissāmi, na ca me tannissitaṃ viññāṇaṃ bhavissatīti evaṃ tīhi gāhehi parimocetvā thero desanaṃ arahattanikūṭena niṭṭhapesi.
386.所谓『非此世，非寄托草木泥土』，意思指此乃缘际无常所说。说非彼世者，是置人间世界，除却余彼世。此如言『我将生于非人界病处，将以此为食、居、乐』，此类远离寄托的舍弃故而说。我亦非执持此，亦无依附此识，宁解脱三瞳，长老以此阿拉汉教法圆满结束教诲。
§387
387.Olīyasīti attano sampattiṃ disvā ārammaṇesu bajjhasi allīyasīti. Iti āyasmā ānando – ‘‘ayampi nāma gahapati evaṃ saddho pasanno maraṇabhayassa bhāyati, añño ko na bhāyissatī’’ti maññamāno tassa gāḷhaṃ katvā ovādaṃ dento evamāha. Na ca me evarūpī dhammīkathā sutapubbāti ayaṃ upāsako – ‘‘satthu santikāpi me evarūpī dhammakathā na sutapubbā’’ti vadati, kiṃ satthā evarūpi sukhumaṃ gambhīrakathaṃ na kathetīti? No na katheti. Evaṃ pana cha ajjhattikāni āyatanāni cha bāhirāni cha viññāṇakāye cha phassakāye cha vedanākāye cha dhātuyo pañcakkhandhe cattāro arūpe idhalokañca paralokañca dassetvā diṭṭhasutamutaviññātavasena arahatte pakkhipitvā kathitakathā etena na sutapubbā, tasmā evaṃ vadati.
387.所谓『浩劫』，见自己财富于观门中慢慢消逝，谓之『浩劫』。具寿阿难尊者谓：『此人如是信心坚固、欢喜，惧怕死者，谁人不惧？』思维如是，乃严厉劝诫。此非我所闻及之真法，彼比库虽近师而未闻真法，谓师何故不宣说如此微妙深广？然师不宣说。实则内外六处，识根，触根，受根，界，五蕴，四无色，内外世界，已向阿拉汉如实现前者宣说，其语非未曾闻故，故言如此。
Apicāyaṃ upāsako dānādhimutto dānābhirato buddhānaṃ santikaṃ gacchanto tucchahattho na gatapubbo. Purebhattaṃ gacchanto yāgukhajjakādīni gāhāpetvā gacchati, pacchābhattaṃ sappimadhuphāṇitādīni. Tasmiṃ asati vālikaṃ gāhāpetvā gandhakuṭipariveṇe okirāpeti, dānaṃ datvā sīlaṃ rakkhitvā gehaṃ gato. Bodhisattagatiko kiresa upāsako, tasmā bhagavā catuvīsati saṃvaccharāni upāsakassa yebhuyyena dānakathameva kathesi – ‘‘upāsaka, idaṃ dānaṃ nāma bodhisattānaṃ gatamaggo, mayhampi gatamaggo, mayā satasahassakappādhikāni cattāri asaṅkhyeyyāni dānaṃ dinnaṃ, tvaṃ mayā gatamaggameva anugacchasī’’ti. Dhammasenāpatiādayo mahāsāvakāpi attano attano santikaṃ āgatakāle dānakathamevassa kathenti. Tenevāha na kho gahapati gihīnaṃ odātavasanānaṃ evarūpī dhammīkathā paṭibhātīti. Idaṃ vuttaṃ hoti – gahapati gihīnaṃ nāma khettavatthuhiraññasuvaṇṇadāsīdāsaputtabhariyādīsu tibbo ālayo tibbaṃ nikantipariyuṭṭhānaṃ , tesaṃ – ‘‘ettha ālayo na kātabbo, nikanti na kātabbā’’ti kathā na paṭibhāti na ruccatīti.
此外，此居士因放下施捨之念，而喜好布施，当亲近佛陀时，不带空手。前半夜行走时，执持牺牛皮囊等物行进；后半夜则携带上等蜂蜜和酥油等物。在此时，置放火把后，在藏香木屋舍周围熄灭火光。施舍完毕，守护戒律，便返回家中。作为一位菩萨行者的居士，因此世尊在二十四个夏安居中，多次为此居士详说布施法门——“居士啊，此布施是菩萨行者的修行之道，我也是如此之行者，在一百千万亿劫中供养无量菩萨，你当追随我的修行之路。”法军将军等诸大弟子也各自在到来的时候，向佛述说他们的布施法。故此，长者的教法与一般在家人穿外衣轻薄如风者不同。此所称长者及一般在家人，是指诸如佃农、布施富豪、林农、金银匠、奴婢、子弟、妻子等人，皆有庄严房舍、坚固屋苑，而“此处不应造屋舍，不应守护庄严”的说法，不为他们所乐也。
Yena bhagavā tenupasaṅkamīti kasmā upasaṅkami? Tusitabhavane kirassa nibbattamattasseva tigāvutappamāṇaṃ suvaṇṇakkhandhaṃ viya vijjotamānaṃ attabhāvaṃ uyyānavimānādisampattiñca disvā – ‘‘mahatī ayaṃ mayhaṃ sampatti, kiṃ nu kho me manussapathe kammaṃ kata’’nti olokento tīsu ratanesu adhikāraṃ disvā cintesi ‘‘pamādaṭṭhānamidaṃ devattaṃ nāma, imāya hi me sampattiyā modamānassa satisammosopi siyā, handāhaṃ gantvā mama jetavanassa ceva bhikkhusaṅghassa ca tathāgatassa ca ariyamaggassa ca sāriputtattherassa ca vaṇṇaṃ kathetvā tato āgantvā sampattiṃ anubhavissāmī’’ti. So tathā akāsi. Taṃ dassetuṃ atha kho anāthapiṇḍikotiādi vuttaṃ.
由佛陀而来，乃为何人奉迎？此处说，佛陀因往访忉利天宫，观见由天主为其成就值三十金积的金库，光华照耀自性，并得花园宫殿等诸福德，乃觉这是至殊胜之财产。彼时佛心转念：“此为欲界行者所无法作之事，我虽有此殊胜福报，然须修习人间之道。”遂心生计议，愿往诣舍卫城畔之竹林精舍，向僧团、佛及圣道指引者沙利弗长老等人述说殊胜因缘，期共分享此福报。正由此意念而行。此事遂由居士阿难大德等所述证。
Tattha isisaṅghanisevitanti bhikkhusaṅghanisevitaṃ. Evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā idāni ariyamaggassa vaṇṇaṃ kathento kammaṃ vijjā cātiādimāha. Tattha kammanti maggacetanā. Vijjāti maggapaññā. Dhammoti samādhipakkhiko dhammo. Sīlaṃ jīvitamuttamanti sīle patiṭṭhitassa jīvitaṃ uttamanti dasseti. Atha vā vijjāti diṭṭhisaṅkappo. Dhammoti vāyāmasatisamādhayo. Sīlanti vācākammantājīvā. Jīvitamuttamanti etasmiṃ sīle patiṭṭhitassa jīvitaṃ nāma uttamaṃ. Etena maccā sujjhantīti etena aṭṭhaṅgikena maggena sattā visujjhanti.
彼处，所说“僧团所尊者”即是被僧团敬仰。由第一偈中于竹林精舍述说殊胜，由此转述圣道殊胜，谓为业、智慧、法、戒、命为先导。所谓业者，为道意志。所谓智慧者，即道之智慧。所谓法者，为定之法相。戒为命之上者，意为依止戒律的生命为佳。又智慧亦指正见意念，法亦指精进觉知及禅定。戒则是身语业与生活。命之上者，在此戒上依止的生命为极善。由此修行八正道而众生得以净化。
Tasmāti yasmā maggena sujjhanti, na gottadhanehi, tasmā. Yoniso vicine dhammanti upāyena samādhipakkhiyaṃ dhammaṃ vicineyya. Evaṃ tattha visujjhatīti evaṃ tasmiṃ ariyamagge visujjhati . Atha vā yoniso vicine dhammanti upāyena pañcakkhandhadhammaṃ vicineyya. Evaṃ tattha visujjhatīti evaṃ tesu catūsu saccesu visujjhati.
因此，由于因修持此道得以净化，而非由于族财增益，故应当以明智正思法相为方法来观察正定所依之法境。如此，道中便得以净化。又可由明智正思观察五蕴法境，亦能于此处净化，且可于四圣谛中净化。
Idāni sāriputtattherassa vaṇṇaṃ kathento sāriputto vātiādimāha. Tattha sāriputto vāti avadhāraṇavacanaṃ. Etehi paññādīhi sāriputtova seyyoti vadati. Upasamenāti kilesaupasamena. Pāraṅgatoti nibbānaṃ gato. Yo koci nibbānaṃ patto bhikkhu, so etāvaparamo siyā, na therena uttaritaro nāma atthīti vadati. Sesaṃ sabbattha uttānamevāti.
接着，述说沙利弗长老赞叹。此时沙利弗亦言注意之辞。由智慧等法，沙利弗得以超越于他人之上。所谓“安住者”，即烦恼得以调伏者。所谓“精通者”，即已证得涅槃者。任一受涅槃比库，皆为至高无上者，无人能出其上。余下诸物，在各处皆名为最高。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Anāthapiṇḍikovādasuttavaṇṇanā niṭṭhitā. · 教诫给孤独经注释完毕。
2. Channovādasuttavaṇṇanā第二 教诫阐陀经注释
§389
389.Evaṃme sutanti channovādasuttaṃ. Tattha channoti evaṃnāmako thero, na abhinikkhamanaṃ nikkhantatthero. Paṭisallānāti phalasamāpattito. Gilānapucchakāti gilānupaṭṭhānaṃ nāma buddhavaṇṇitaṃ, tasmā evamāha. Satthanti jīvitahārakasatthaṃ. Nāvakaṅkhāmīti icchāmi.
389.如是我闻，此为覆说经文。经中名为“Channo”(覆)，者为比库名，非初出家之长老。所谓“离舍”，即果位证得。所谓“病者”即佛所描述的疾病看护者，因是故得名称。又“师者”指生命所依者的缘故；“我欲者”，意即“我心所求”。
§390
390.Anupavajjanti anuppattikaṃ appaṭisandhikaṃ.
不违犯，非后起，非断续。
§391
391.Etaṃ mamātiādīni taṇhāmānadiṭṭhigāhavasena vuttāni. Nirodhaṃ disvāti khayavayaṃ ñatvā. Netaṃ mama nesohamasmi na meso attāti samanupassāmīti aniccaṃ dukkhaṃ anattāti samanupassāmi.
这是以我的见解等诸渴爱烦恼及见取为依，说是灭已。见灭者，即知灭尽、消亡的意思。非我所有，非我是，同样非我的此事，我观无常、苦、无我。
§393
393.Tasmāti yasmā māraṇantikavedanaṃ adhivāsetuṃ asakkonto satthaṃ āharāmīti vadati, tasmā. Puthujjano āyasmā, tena idampi manasi karohīti dīpeti. Niccakappanti niccakālaṃ. Nissitassāti taṇhādiṭṭhīhi nissitassa. Calitanti vipphanditaṃ hoti. Passaddhīti kāyacittapassaddhi, kilesapassaddhi nāma hotīti attho. Natīti taṇhānati. Natiyā asatīti bhavatthāya ālayanikantipariyuṭṭhānesu asati. Āgatigati na hotīti paṭisandhivasena āgati nāma na hoti, cutivasena gamanaṃ nāma na hoti. Cutūpapātoti cavanavasena cuti, upapajjanavasena upapāto. Nevidha na huraṃ na ubhayamantarenāti nayidha loke, na paraloke, na ubhayattha hoti. Esevanto dukkhassāti vaṭṭadukkhakilesadukkhassa ayameva anto ayaṃ paricchedo parivaṭumabhāvo hoti. Ayameva hi ettha attho. Ye pana ‘‘na ubhayamantarenā’’ti vacanaṃ gahetvā antarābhavaṃ icchanti, tesaṃ uttaraṃ heṭṭhā vuttameva.
因此，谓无力承受临终时痛苦，于是导引师之意。故比库谓曰：『外道、长老，当留意于此。』此即教导。『恒定时』是恒常时间；『依止者』指以渴爱见等为依止者。『流动者』谓生灭破坏。『清净』是身心清净、烦恼清净之意。『讷』指渴爱。『讷』因无真实性而名，每有根基覆蔽即为无实。『来去不存在』谓就连续承接而言，没有来无去、无来则无去；无去谓无离去、无去亦无来。『离生死』者由离生故称离；离生是从受生生起之意。『非此非彼』谓三界中非此在彼处，非彼在此，亦非二处皆有。谓此苦，此烦恼苦之边界即起此断伏之理。此即此处义。若取『非二界间』则中断分别心，后有解释。
§394
394.Satthaṃ āharesīti jīvitahārakaṃ satthaṃ āhari, kaṇṭhanāḷiṃ chindi. Athassa tasmiṃ khaṇe maraṇabhayaṃ okkami, gatinimittaṃ upaṭṭhāsi. So attano puthujjanabhāvaṃ ñatvā saṃviggo vipassanaṃ paṭṭhapetvā saṅkhāre pariggaṇhanto arahattaṃ patvā samasīsī hutvā parinibbāyi. Sammukhāyeva anupavajjatā byākatāti kiñcāpi idaṃ therassa puthujjanakāle byākaraṇaṃ hoti, etena pana byākaraṇena anantarāyamassa parinibbānaṃ ahosi. Tasmā bhagavā tameva byākaraṇaṃ gahetvā kathesi. Upavajjakulānīti upasaṅkamitabbakulāni. Iminā thero, – ‘‘bhante, evaṃ upaṭṭhākesu ca upaṭṭhāyikāsu ca vijjamānāsu so bhikkhu tumhākaṃ sāsane parinibbāyissatī’’ti pucchati. Athassa bhagavā kulesu saṃsaggābhāvaṃ dīpento honti hete sāriputtātiādimāha. Imasmiṃ kira ṭhāne therassa kulesu asaṃsaṭṭhabhāvo pākaṭo ahosi. Sesaṃ sabbattha uttānamevāti.
所谓导引师，谓生命养持者，割断喉管。于当时刻，死亡恐怖临入，知其归趣，安立因缘。彼比库了知自己非外道，即立誓断惑，修行观照，持守行法，证得阿拉汉果，单独坐禅，成就般涅槃。如是有时不违犯之教诠释，意即此长老时非外道的教义立说，凭此诠释无碍于即证涅槃。故世尊以此诠释而为说法。所谓应来之族类，谓当应接之师徒。此长老曾问曰：“尊者！既已观察在场僧侣及女侍里，此比库当于尔等教法中证涅槃乎？”世尊明示族类无缠缚之相，故以此语如沙利子等人为例言说。此地即显示此长老族类无缠缚。结论皆同在各方。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Channovādasuttavaṇṇanā niṭṭhitā. · 阐那教诫经注释完毕。
3. Puṇṇovādasuttavaṇṇanā3. 富楼那教诫经注释
§395
395.Evaṃme sutanti puṇṇovādasuttaṃ. Tattha paṭisallānāti ekībhāvā. Taṃ ceti taṃ cakkhuñceva rūpañca. Nandīsamudayā dukkhasamudayoti nandiyā taṇhāya samodhānena pañcakkhandhadukkhassa samodhānaṃ hoti. Iti chasu dvāresu dukkhaṃ samudayoti dvinnaṃ saccānaṃ vasena vaṭṭaṃ matthakaṃ pāpetvā dassesi. Dutiyanaye nirodho maggoti dvinnaṃ saccānaṃ vasena vivaṭṭaṃ matthakaṃ pāpetvā dassesi. Iminā ca tvaṃ puṇṇāti pāṭiyekko anusandhi. Evaṃ tāva vaṭṭavivaṭṭavasena desanaṃ arahatte pakkhipitvā idāni puṇṇattheraṃ sattasu ṭhānesu sīhanādaṃ nadāpetuṃ iminā ca tvantiādimāha.
如是我闻，乃至圆满讲说经。文中所称遮蔽，谓聚合而一体。此者视为眼和色聚合。以喜乐之生起者，谓因渴爱灭尽而获解脱，故名喜乐。五蕴苦因渴爱故生起者，称为苦之生起。由此二门，以二谛基础，比喻转轮演说苦及苦集。次第称为灭道，教示二谛基础——灭为基础；道为基础。本译已及唯识圆满之义。于是称为圆满。诚如如此说。
§396
396.Caṇḍāti duṭṭhā kibbisā. Pharusāti kakkhaḷā. Akkosissantīti dasahi akkosavatthūhi akkosissanti. Paribhāsissantīti kiṃ samaṇo nāma tvaṃ, idañca idañca te karissāmāti tajjessanti. Evametthāti evaṃ mayhaṃ ettha bhavissati.
愤怒者，谓恶劣、暴戾。粗恶者，谓粗暴。将怒辱者，谓十种恶语相怒攻击。将责难者，谓“汝为修行者或否？此事彼事为尔所行乎？”此语为责难。以此义，云我于此处有此事。
Daṇḍenāti catuhatthena daṇḍena vā ghaṭikamuggarena vā. Satthenāti ekatodhārādinā. Satthahārakaṃ pariyesantīti jīvitahārakaṃ satthaṃ pariyesanti. Idaṃ thero tatiyapārājikavatthusmiṃ asubhakathaṃ sutvā attabhāvena jigucchantānaṃ bhikkhūnaṃ satthahārakapariyesanaṃ sandhāyāha. Damūpasamenāti ettha damoti indriyasaṃvarādīnaṃ etaṃ nāmaṃ. ‘‘Saccena danto damasā upeto, vedantagū vusitabrahmacariyo’’ti (saṃ. ni. 1.195; su. ni. 467) ettha hi indriyasaṃvaro damoti vutto. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā damoti vutto. ‘‘Dānena damena saṃyamena saccavajjenā’’ti (dī. ni. 1.166; ma. ni. 2.226) ettha uposathakammaṃ damoti vuttaṃ. Imasmiṃ pana sutte khanti damoti veditabbā. Upasamoti tasseva vevacanaṃ.
“Daṇḍena”者，谓以杖、棍棒或槌击之意。 “Satthena”指一人单方或共同。 “Satthahārakaṃ pariyesantīti”谓寻求生命之所需，即寻求生活工具者也。本尊对此第三重巴拉基条文中不善言论，针对自觉厌恶自身之比库，谈及寻求生活之具，宣示旨意。 “Damūpasamenāti”中“damo”指根断摄等，是此名号。 《相应部杂支经》中有言：“真实受制，制以驯服，自断根本，修清净行。”此处根断摄即为制御。又《相应部》中云：“若以真实驯服、布施、忍耐，更生无求。”此处智慧为制。又《中部杂支经》言：施与克制、自持、实语，此中受持波萨他戒言。此经内“忍耐”和“制”应详知意。 “Upasamo”意为安住，是此词本意。
§397
397.Atha kho āyasmā puṇṇoti ko panesa puṇṇo, kasmā panettha gantukāmo ahosīti . Sunāparantavāsiko eva eso, sāvatthiyaṃ pana asappāyavihāraṃ sallakkhetvā tattha gantukāmo ahosi.
于是具寿尊者补那是，何为补那，何故彼处欲去者。答曰：此人是住于隔天后的，他住沙瓦提，住于不适之处，标出此处，故欲往彼方去。
Tatrāyaṃ anupubbikathā – sunāparantaraṭṭhe kira ekasmiṃ vāṇijakagāme ete dve bhātaro. Tesu kadāci jeṭṭho pañca sakaṭasatāni gahetvā janapadaṃ gantvā bhaṇḍaṃ āharati, kadāci kaniṭṭho. Imasmiṃ pana samaye kaniṭṭhaṃ ghare ṭhapetvā jeṭṭhabhātiko pañca sakaṭasatāni gahetvā janapadacārikaṃ caranto anupubbena sāvatthiṃ patvā jetavanassa nātidūre sakaṭasatthaṃ nivāsetvā bhuttapātarāso parijanaparivuto phāsukaṭṭhāne nisīdi.
此处初展前言——言于隔天后城里有二兄弟，居于一商人村落。兄长曾携带五百车货往乡里取货，幼弟于家安置，兄长携五百车货绕乡村游历，渐次至沙瓦提，距离揭德林不远处，安置五百车货，围绕众人坐于柴垛之处。
Tena ca samayena sāvatthivāsino bhuttapātarāsā uposathaṅgāni adhiṭṭhāya suddhuttarāsaṅgā gandhapupphādihatthā yena buddho yena dhammo yena saṅgho, tanninnā tappoṇā tappābbhārā hutvā dakkhiṇadvārena nikkhamitvā jetavanaṃ gacchanti. So te disvā ‘‘kahaṃ ime gacchanti’’ti ekamanussaṃ pucchi. Kiṃ tvaṃ ayyo na jānāsi, loke buddhadhammasaṅgharatanāni nāma uppannāni, iccesa mahājano satthu santike dhammakathaṃ sotuṃ gacchatīti. Tassa buddhoti vacanaṃ chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Atha attano parijanaparivuto tāya parisāya saddhiṃ vihāraṃ gantvā satthu madhurassarena dhammaṃ desentassa parisapariyante ṭhito dhammaṃ sutvā pabbajjāya cittaṃ uppādesi. Atha tathāgatena kālaṃ viditvā parisāya uyyojitāya satthāraṃ upasaṅkamitvā vanditvā svātanāya nimantetvā dutiyadivase maṇḍapaṃ kāretvā āsanāni paññapetvā buddhappamukhassa saṅghassa mahādānaṃ datvā bhuttapātarāso uposathaṅgāni adhiṭṭhāya bhaṇḍāgārikaṃ pakkosāpetvā, ettakaṃ bhaṇḍaṃ vissajjitaṃ, ettakaṃ na vissajjitanti sabbaṃ ācikkhitvā – ‘‘imaṃ sāpateyyaṃ mayhaṃ kaniṭṭhassa dehī’’ti sabbaṃ niyyātetvā satthu santike pabbajitvā kammaṭṭhānaparāyaṇo ahosi.
彼时沙瓦提城居民众皆置严守波萨他法，净结上衣，执持香花，手执净布，以佛、法、僧为护持，悉断倾倚、烦恼负担，自南门外出，往揭德林去。此人看见问一人曰：“尔等往何处？”答曰：“汝尊者未知乎？世间兴起佛法三宝，为大众所敬近，欲于佛前听法故。”闻佛名，切断徜徉流连，持斋八日，初食斋饭后。此后与家人及同行众集，往处与众合，闻法足闻，心向出家。时如来知其时，迦陵频伽呵护众住者，来诣如来礼敬，受邀请稍留，次日建坛安座，布置座席，供养佛前僧团，奉设大施，置严守波萨他，开仓储藏，说明施放多施或不施，尽告表明曰：“此财当为我幼弟所受，”之后于佛前出家，志趣于修行。
Athassa kammaṭṭhānaṃ manasikarontassa kammaṭṭhānaṃ na upaṭṭhāti. Tato cintesi – ‘‘ayaṃ janapado mayhaṃ asappāyo, yaṃnūnāhaṃ satthu santike kammaṭṭhānaṃ gahetvā sakaṭṭhānameva gaccheyya’’nti. Atha pubbaṇhasamaye piṇḍāya caritvā sāyanhasamaye paṭisallānā vuṭṭhahitvā bhagavantaṃ upasaṅkamitvā kammaṭṭhānaṃ kathāpetvā satta sīhanāde naditvā pakkāmi. Tena vuttaṃ – ‘‘atha kho āyasmā puṇṇo…pe… viharatī’’ti.
彼时专心修行者，所修业处不忽略。思惟道理：“此乡我尚不安稳，唯独携修业处往佛前之地，必得安尔。”晨时乞食，暮时退坐禅修，前往瞻礼世尊，述修行事，七声狮吼过后即出发。经言：“于是具寿尊者补那……如此而住。”
Kattha panāyaṃ vihāsīti? Catūsu ṭhānesu vihāsi, sunāparantaraṭṭhaṃ tāva pavisitvā ajjuhatthapabbate nāma pavisitvā vāṇijagāmaṃ piṇḍāya pāvisi. Atha naṃ kaniṭṭhabhātā sañjānitvā bhikkhaṃ datvā, ‘‘bhante, aññattha agantvā idheva vasathā’’ti paṭiññaṃ kāretvā tattheva vasāpesi.
彼处究竟住何处？在四处居住，隔天后待地，名为阿朱虎巴山处，往来也商村乞食。幼弟认见兄长，施无上座，言：“尊者，请勿他往，且住此处。”遂得居止。
Tato samuddagirivihāraṃ nāma agamāsi. Tattha ayakantapāsāṇehi paricchinditvā katacaṅkamo atthi, taṃ koci caṅkamituṃ samattho nāma natthi. Tattha samuddavīciyo āgantvā ayakantapāsāṇesu paharitvā mahāsaddaṃ karonti. Theronaṃ – ‘‘kammaṭṭhānaṃ manasikarontānaṃ phāsuvihāro hotū’’ti samuddaṃ nissaddaṃ katvā adhiṭṭhāsi.
然后前往名为大海山的住处。那里有无数尖锐的岩石互相交错，不同的路线都有，然而无人能行走，其实无人能通行。海水迂回而来，冲击这些尖锐的岩石，发出巨大的声响。长老们说：“那些专注修道的比库，当安住清净的修行处。”于是消除了海浪声，安住了那里。
Tato mātulagiriṃ nāma agamāsi. Tattha sakuṇasaṅgho ussanno, rattiñca divā ca saddo ekābaddhova hoti, thero imaṃ ṭhānaṃ aphāsukanti tato makulakārāmavihāraṃ nāma gato. So vāṇijagāmassa nātidūro naccāsanno gamanāgamanasampanno vivitto appasaddo. Thero imaṃ ṭhānaṃ phāsukanti tattha rattiṭṭhānadivāṭṭhānacaṅkamanādīni kāretvā vassaṃ upagacchi. Evaṃ catūsu ṭhānesu vihāsi.
随后前往名为母山的地方。那时群鸟聚集，昼夜的声音连成一片，长老感到该处不安宁，就前往名为枯树园的住处。此处不远离商人的村落，通达交通安静偏僻。长老感到此处安静，于是夜间居住，白天行走禅修，住了一个雨季，四处轮换居住。
Athekadivasaṃ tasmiṃyeva antovasse pañca vāṇijasatāni parasamuddaṃ gacchāmāti nāvāya bhaṇḍaṃ pakkhipiṃsu. Nāvārohanadivase therassa kaniṭṭhabhātā theraṃ bhojetvā therassa santike sikkhāpadāni gahetvā vanditvā gacchanto, – ‘‘bhante, mahāsamuddo nāma appameyyo anekantarāyo, amhe āvajjeyyāthā’’ti vatvā nāvaṃ āruhi. Nāvā uttamajavena gacchamānā aññataraṃ dīpakaṃ pāpuṇi. Manussā pātarāsaṃ karissāmāti dīpake otiṇṇā. Tasmiṃ dīpe aññaṃ kiñci natthi, candanavanameva ahosi.
有一天，在同一个雨季中，五百名商人准备乘船渡海。他们携带船只装备。乘船的日子，长老的年幼弟子款待长老并受持教戒，行礼后说：“尊者，大海广阔且难以跨越，可能会遇到许多障碍，请护佑我们。”于是登船出发。乘着东南风，来到一座孤岛。人们准备造船，我们穿过，那里除了檀香林别无他物。
Atheko vāsiyā rukkhaṃ ākoṭetvā lohitacandanabhāvaṃ ñatvā āha – ‘‘bho mayaṃ lābhatthāya parasamuddaṃ gacchāma, ito ca uttari lābho nāma natthi, caturaṅgulamattā ghaṭikā satasahassaṃ agghati, hāretabbakayuttaṃ bhaṇḍaṃ hāretvā candanassa pūremā’’ti. Te tathā kariṃsu. Candanavane adhivatthā amanussā kujjhitvā – ‘‘imehi amhākaṃ candanavanaṃ nāsitaṃ, ghātessāma ne’’ti cintetvā – ‘‘idheva ghātitesu sabbaṃ vanaṃ ekaṃ kuṇapaṃ bhavissati, samuddamajjhe nesaṃ nāvaṃ osīdessāmā’’ti āhaṃsu. Atha tesaṃ nāvaṃ āruyha muhuttaṃ gatakāleyeva uppādikaṃ uṭṭhapetvā sayampi te amanussā bhayānakāni rūpāni dassayiṃsu. Bhītā manussā attano attano devatā namassanti. Therassa kaniṭṭho cūḷapuṇṇakuṭumbiko – ‘‘mayhaṃ bhātā avassayo hotū’’ti therassa namassamāno aṭṭhāsi.
有一位居士砍下树木，认出是红檀香色彩，便说：“大海波涛汹涌，我们要去渡海，北边无所获益，只有四寸的量器，每一百千数的谷物，都该带着能取的器皿，填满檀香。”他们照此去做。砍倒檀香树建造篷屋，远离人群，想道：“我们必定保护这片檀香林，誓不摧毁。此处是杀害者将在此受苦之地，大自然必加以惩罚，船只将在海中央停泊。”于是登船出发，刚起锚时，显现出恐怖的非人形象。害怕的人们各自顶礼自己的护法神。年幼长老朱腊般踏咖起身说：“请你们保护我的兄弟吧。”他对长老行礼，便站起身来。
Theropi kira tasmiṃyeva khaṇe āvajjitvā tesaṃ byasanuppattiṃ ñatvā vehāsaṃ uppatitvā sammukhe aṭṭhāsi. Amanussā theraṃ disvā ‘‘ayyo puṇṇatthero etī’’ti pakkamiṃsu, uppādikaṃ sannisīdi. Thero mā bhāyathāti te assāsetvā ‘‘kahaṃ gantukāmatthā’’ti pucchi. Bhante, amhākaṃ sakaṭṭhānameva gacchāmāti. Thero nāvaṃ phale akkamitvā ‘‘etesaṃ icchitaṭṭhānaṃ gacchatū’’ti adhiṭṭhāsi. Vāṇijā sakaṭṭhānaṃ gantvā taṃ pavattiṃ puttadārassa ārocetvā ‘‘etha theraṃ saraṇaṃ gacchāmā’’ti pañcasatā attano pañcamātugāmasatehi saddhiṃ tīsu saraṇesu patiṭṭhāya upāsakattaṃ paṭivedesuṃ. Tato nāvāya bhaṇḍaṃ otāretvā therassa ekaṃ koṭṭhāsaṃ katvā – ‘‘ayaṃ, bhante, tumhākaṃ koṭṭhāso’’ti āhaṃsu. Thero – ‘‘mayhaṃ visuṃ koṭṭhāsakiccaṃ natthi, satthā pana tumhehi diṭṭhapubbo’’ti. Na diṭṭhapubbo, bhanteti. Tena hi iminā satthu maṇḍalamāḷaṃ karotha, evaṃ satthāraṃ passissathāti. Te sādhu, bhanteti tena ca koṭṭhāsena attano ca koṭṭhāsehi maṇḍalamāḷaṃ kātuṃ ārabhiṃsu.
那位长老也在此刻起身，知道非人生起，风忽起，当面立足。非人见长老说：“啊！是成熟长老来了。”于是前来坐卧。长老说：“不要害怕。”众非人教导他，“你想去何处？”长老答：“尊者，我去那个港口。”于是船只停泊，长老心念坚定：“从此去想去之处。”商人也往港口去，将此事告知其子，众五百商人与其五百妻子三众恭敬迎接，并皈依成为居士。随后卸下船具，为长老安置一间小屋说：“这是尊者的住所。”长老说：“我没有造房子的事情，是佛陀先给你们设立。”非人说：“不是你设的，尊者。”以此深知佛陀的力量光环，你们以此屋起建自己的光环。众皆称善，于是以此屋启始，为自己与屋建成光环。
Satthāpi kira āraddhakālato paṭṭhāya paribhogaṃ akāsi. Ārakkhamanussā rattiṃ obhāsaṃ disvā ‘‘mahesakkhā devatā atthī’’ti saññaṃ kariṃsu. Upāsakā maṇḍalamāḷañca bhikkhusaṅghassa ca senāsanāni niṭṭhapetvā dānasambhāraṃ sajjetvā – ‘‘kataṃ, bhante, amhehi attano kiccaṃ, satthāraṃ pakkosathā’’ti therassa ārocesuṃ. Thero sāyanhasamaye iddhiyā sāvatthiṃ patvā, ‘‘bhante, vāṇijagāmavāsino tumhe daṭṭhukāmā, tesaṃ anukampaṃ karothā’’ti bhagavantaṃ yāci. Bhagavā adhivāsesi. Thero bhagavato adhivāsanaṃ viditvā sakaṭṭhānameva paccāgato.
尊者从初始就开始施用起弘法和教化。护法非人在夜间显光，说：“这是大神明天神出现。”居士们为僧众建起围绕毗卢遮那佛的座位，安排宴会，问尊者：“尊者，我们该如何事奉佛陀？”尊者傍晚时分以神通往沙瓦提去，拜访佛陀后，直接回到港口。
Bhagavāpi ānandatheraṃ āmantesi , – ‘‘ānanda, sve sunāparante vāṇijagāme piṇḍāya carissāma, tvaṃ ekūnapañcasatānaṃ bhikkhūnaṃ salākaṃ dehī’’ti. Thero sādhu, bhanteti bhikkhusaṅghassa tamatthaṃ ārocetvā nabhacārikā bhikkhū salākaṃ gaṇhantūti āha. Taṃdivasaṃ kuṇḍadhānatthero paṭhamaṃ salākaṃ aggahesi. Vāṇijagāmavāsinopi ‘‘sve kira satthā āgamissatī’’ti gāmamajjhe maṇḍapaṃ katvā dānaggaṃ sajjayiṃsu. Bhagavā pātova sarīrapaṭijagganaṃ katvā gandhakuṭiṃ pavisitvā phalasamāpattiṃ appetvā nisīdi. Sakkassa paṇḍukambalasilāsanaṃ uṇhaṃ ahosi. So kiṃ idanti āvajjetvā satthu sunāparantagamanaṃ disvā vissakammaṃ āmantesi – ‘‘tāta ajja bhagavā timattāni yojanasatāni piṇḍācāraṃ karissati, pañca kūṭāgārasatāni māpetvā jetavanadvārakoṭṭhamatthake gamanasajjāni katvā ṭhapehī’’ti. So tathā akāsi. Bhagavato kūṭāgāraṃ catumukhaṃ ahosi, dvinnaṃ aggasāvakānaṃ dvimukhāni, sesāni ekamukhāni. Satthā gandhakuṭito nikkhamma paṭipāṭiyā ṭhapitakūṭāgāresu dhurakūṭāgāraṃ pāvisi. Dve aggasāvake ādiṃ katvā ekūnapañcabhikkhusatānipi kūṭāgāraṃ gantvā nisinnā ahesuṃ. Ekaṃ tucchakūṭāgāraṃ ahosi, pañcapi kūṭāgārasatāni ākāse uppatiṃsu.
世尊还召唤长老阿难，说：“阿难，即使在远离世尊的商贸村落，我们也要托钵行脚，你当担任一百零九位比库的代表。”长老向僧团宣告此意，告知诸天行者比库们接过代表之职。担杖长老坤陀达纳第一个接过了代表杖。住在商贸村的人们由于预期世尊将来还会到来，于是在村中搭建了凉棚和供养台。世尊刚刚进行过断食修行后，进入香寮，承受结果安坐。萨咖的绿绒坐席变得温暖。世尊以此为端倪，见到远赴远方托钵的阿难，便嘱咐他：“孩子啊，今日世尊将进行长达数百由旬的托钵行脚，搭建五百座凉棚，并在揭伽园门外准备好行脚所需居所，你务必安排妥当。”阿难依言行事。世尊的凉棚房呈四面，两个侧面为两位首席弟子的双面住宅，其余为单面。世尊自香寮出发，循例进入搭建好的凉棚，头顶凉棚的弟子先行，在一百零九位比库代表所居的凉棚进内坐定。一间是装有涂牛粪的凉棚，五百个凉棚升腾入空。
Satthā saccabandhapabbataṃ nāma patvā kūṭāgāraṃ ākāse ṭhapesi. Tasmiṃ pabbate saccabandho nāma micchādiṭṭhikatāpaso mahājanaṃ micchādiṭṭhiṃ uggaṇhāpento lābhaggayasaggappatto hutvā vasati. Abbhantare cassa antocāṭiyaṃ padīpo viya arahattassa upanissayo jalati. Taṃ disvā dhammamassa kathessāmīti gantvā dhammaṃ desesi. Tāpaso desanāpariyosāne arahattaṃ pāpuṇi, maggenevāssa abhiññā āgatā. Ehibhikkhu hutvā iddhimayapattacīvaradharo hutvā kūṭāgāraṃ pāvisi.
世尊降临名为真信山的山顶，安放一凉棚。此山中有名真信者，乃持邪见苦行者，诱惑众生入邪见门，为利趣福薄，住于此处。其内点亮如灯火般的宝石，犹如阿拉汉的依止。世尊见此，前去说法。苦行者在佛陀开示结束时获阿拉汉果，随道得三明通。成为比库，穿戴神通得果的袈裟，进入凉棚。
Bhagavā kūṭāgāragatehi pañcahi bhikkhusatehi saddhiṃ vāṇijagāmaṃ gantvā kūṭāgārāni adissamānāni katvā vāṇijagāmaṃ pāvisi. Vāṇijā buddhappamukhassa bhikkhusaṅghassa mahādānaṃ datvā satthāraṃ makulakārāmaṃ nayiṃsu. Satthā maṇḍalamāḷaṃ pāvisi. Mahājano yāva satthā bhattadarathaṃ paṭipassambheti, tāva pātarāsaṃ katvā uposathaṅgāni samādāya bahuṃ gandhañca pupphañca ādāya dhammassavanatthāya ārāmaṃ paccāgamāsi. Satthā dhammaṃ desesi. Mahājanassa bandhanamokkho jāto, mahantaṃ buddhakolāhalaṃ ahosi.
世尊与五百位比库代表一同降临商贸村，见凉棚已搭建完毕，遂入村。村中众商人大施供养，恭敬世尊，带领至麒麟园新建的寺院。世尊进入中心，众大施主恭敬至世尊顿止饮食，备齐斋饭香花以闻法。世尊宣说佛法，令众生断绝缠缚，诸大纷乱佛陀止息。
Satthā mahājanassa saṅgahatthaṃ katipāhaṃ tattheva vasi, aruṇaṃ pana mahāgandhakuṭiyaṃyeva uṭṭhapesi. Tattha katipāhaṃ vasitvā vāṇijagāme piṇḍāya caritvā ‘‘tvaṃ idheva vasāhī’’ti puṇṇattheraṃ nivattetvā antare nammadānadī nāma atthi, tassā tīraṃ agamāsi. Nammadānāgarājā satthu paccuggamanaṃ katvā nāgabhavanaṃ pavesetvā tiṇṇaṃ ratanānaṃ sakkāraṃ akāsi. Satthā tassa dhammaṃ kathetvā nāgabhavanā nikkhami. So – ‘‘mayhaṃ, bhante, paricaritabbaṃ dethā’’ti yāci, bhagavā nammadānadītīre padacetiyaṃ dassesi. Taṃ vīcīsu āgatāsu pidhīyati, gatāsu vivarīyati, mahāsakkārappattaṃ ahosi. Satthā tato nikkhamma saccabandhapabbataṃ gantvā saccabandhaṃ āha – ‘‘tayā mahājano apāyamagge otārito, tvaṃ idheva vasitvā etesaṃ laddhiṃ vissajjāpetvā nibbānamagge patiṭṭhāpehī’’ti. Sopi paricaritabbaṃ yāci. Satthā ghanapiṭṭhipāsāṇe allamattikapiṇḍamhi lañchanaṃ viya padacetiyaṃ dassesi, tato jetavanameva gato. Etamatthaṃ sandhāya tenevantaravassenātiādi vuttaṃ.
世尊与众大施主同住数旬，点燃香寮，如燃红光宝塔。诸众居于此，行托钵以供养。对满长老说：“你就在这里住。”令他返回。叫那摩达纳底村留守女性来到河岸，世尊树立足迹塔，并护持此地。足迹塔遍及街巷，极受恭敬。世尊随后离去，往真信山，告诉真信者：“众生纷纷陷入苦道，你应安心住此，放下得失，立定于涅槃之道。”真信者亦请求世尊留照足迹塔。世尊示足迹于坚石与干土之上，继往揭伽园。对此目的，详述此间年来事迹。
Parinibbāyīti anupādisesāya nibbānadhātuyā parinibbāyi. Mahājano therassa satta divasāni sarīrapūjaṃ katvā bahūni gandhakaṭṭhāni samodhānetvā sarīraṃ jhāpetvā dhātuyo ādāya cetiyaṃ akāsi. Sambahulā bhikkhūti therassa āḷāhane ṭhitabhikkhū. Sesaṃ sabbattha uttānamevāti.
诸大施主从无余涅槃获得悉达多涅槃之体，长老住处七日，礼敬遗体，烧净香木，火化后取舍利，建造塔庙。众多比库集住，长老居止聚集之地。长老升起势力，普遍尊崇。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释之
Puṇṇovādasuttavaṇṇanā niṭṭhitā. · 富楼那教诫经注释完毕。
4. Nandakovādasuttavaṇṇanā4. 难德咖教诫经注释
§398
398.Evaṃme sutanti nandakovādasuttaṃ. Tattha tena kho pana samayenāti bhagavā mahāpajāpatiyā yācito bhikkhunisaṅghaṃ uyyojetvā bhikkhusaṅghaṃ sannipātetvā – ‘‘therā bhikkhū vārena bhikkhuniyo ovadantū’’ti saṅghassa bhāraṃ akāsi. Taṃ sandhāyetaṃ vuttaṃ. Tattha pariyāyenāti vārena. Na icchatīti attano vāre sampatte dūraṃ gāmaṃ vā gantvā sūcikammādīni vā ārabhitvā ‘‘ayaṃ nāmassa papañco’’ti vadāpesi. Imaṃ pana pariyāyena ovādaṃ bhagavā nandakattherasseva kāraṇā akāsi. Kasmā? Imāsañhi bhikkhunīnaṃ theraṃ disvā cittaṃ ekaggaṃ hoti pasīdati. Tena tā tassa ovādaṃ sampaṭicchitukāmā, dhammakathaṃ sotukāmā. Tasmā bhagavā – ‘‘nandako attano vāre sampatte ovādaṃ dassati, dhammakathaṃ kathessatī’’ti vārena ovādaṃ akāsi. Thero pana attano vāraṃ na karoti, kasmāti ce? Tā kira bhikkhuniyo pubbe therassa jambudīpe rajjaṃ kārentassa orodhā ahesuṃ. Thero pubbenivāsañāṇena taṃ kāraṇaṃ ñatvā cintesi – ‘‘maṃ imassa bhikkhunisaṅghassa majjhe nisinnaṃ upamāyo ca kāraṇāni ca āharitvā dhammaṃ kathayamānaṃ disvā añño pubbenivāsañāṇalābhī bhikkhu imaṃ kāraṇaṃ oloketvā ‘āyasmā nandako yāvajjadivasā orodhe na vissajjeti, sobhatāyamāyasmā orodhaparivuto’ti vattabbaṃ maññeyyā’’ti. Etamatthaṃ sampassamāno thero attano vāraṃ na karoti. Imāsañca kira bhikkhunīnaṃ therasseva desanā sappāyā bhavissatīti ñatvā atha kho bhagavā āyasmantaṃ nandakaṃ āmantesi.
文末云：“如是我闻，南达众经”。当时世尊应大摩诃波阇波提婆的请求，调节比库尼僧团，召集比库僧团说：“请长老们以本意规劝比库尼。”这是担负僧团之重任。所谓“规劝”，即长老临终意愿未了，为免其他人扰乱，长老将规劝以书面表达，否则认为“某某是谣言”。此规劝便由南达长老与比库尼们相遇时产生。何故？因外观南达长老，令众心专一安稳，起欢喜投向欲闻法境故。于是世尊说：“南达当依其意愿示规劝，说法。”长老却不显示其意愿，为何？比库尼前生曾在须弥山国有王为她筑宫殿，长老知其因缘，心想：“此比库尼安住舍中、示范良善，是世间智慧有识的比库伊，能恒久守戒，不轻弃戒者。”故而长老不示意愿。因晓此比库尼如南达长老示法帮助僧团，世尊遂召唤具寿南达长老。
Tāsaṃ bhikkhunīnaṃ pubbe tassa orodhabhāvajānanatthaṃ idaṃ vatthuṃ – pubbe kira bārāṇasiyaṃ pañca dāsasatāni pañca dāsisatāni cāti jaṅghasahassaṃ ekatova kammaṃ katvā ekasmiṃ ṭhāne vasi. Ayaṃ nandakatthero tasmiṃ kāle jeṭṭhakadāso hoti , gotamī jeṭṭhakadāsī. Sā jeṭṭhakadāsassa pādaparicārikā ahosi paṇḍitā byattā. Jaṅghasahassampi puññakammaṃ karontaṃ ekato karoti. Atha vassūpanāyikasamaye pañca paccekabuddhā nandamūlakapabbhārato isipatane otaritvā nagare piṇḍāya caritvā isipatanameva gantvā – ‘‘vassūpanāyikakuṭiyā atthāya hatthakammaṃ yācissāmā’’ti cīvaraṃ pārupitvā sāyanhasamaye nagaraṃ pavisitvā seṭṭhissa gharadvāre aṭṭhaṃsu. Jeṭṭhakadāsī kuṭaṃ gahetvā udakatitthaṃ gacchantī paccekabuddhe nagaraṃ pavisante addasa. Seṭṭhi tesaṃ āgatakāraṇaṃ sutvā ‘‘amhākaṃ okāso natthi, gacchantū’’ti āha.
比库尼们过去为了知道她们的病因，有这样的事迹——据说过去在巴拉那西，一共做过十五万五千个脚量的功德行，住在一个地方。那时长老南达是年纪最大的奴隶，果德弥夫人是年纪最大的奴隶女。她是年纪最大的奴隶足部侍女，通晓学问。即使做了十五万个脚量的功德行，也是合起来做。后来，每年雨季住处的时期，五位辟支佛从南达树根下来，到仙人堕处托钵，在市区托钵，之后还是去仙人堕处——她披上袈裟，晚上回到城里，在富商府邸门前，安放了八支。果德弥奴隶女拿着棚子，去水边，遇上辟支佛进入市区。富商听说辟支佛来了，说：「我们这里没有机会了，你们去吧。」
Atha te nagarā nikkhamante jeṭṭhakadāsī kuṭaṃ gahetvā pavisantī disvā kuṭaṃ otāretvā vanditvā onamitvā mukhaṃ pidhāya – ‘‘ayyā nagaraṃ paviṭṭhamattāva nikkhantā, kiṃ nu kho’’ti pucchi. Vassūpanāyikakuṭiyā hatthakammaṃ yācituṃ āgamimhāti. Laddhaṃ, bhanteti. Na laddhaṃ upāsiketi? Kiṃ panesā kuṭi issareheva kātabbā, duggatehipi sakkā kātunti. Yena kenaci sakkāti? Sādhu, bhante, mayaṃ karissāma. Sve mayhaṃ bhikkhaṃ gaṇhathāti nimantetvā udakaṃ netvā puna kuṭaṃ gahetvā āgamma titthamagge ṭhatvā āgatā avasesadāsiyo ‘‘ettheva hothā’’ti vatvā sabbāsaṃ āgatakāle āha – ‘‘amma kiṃ niccameva parassa dāsakammaṃ karissatha, udāhu dāsabhāvato muccituṃ icchathā’’ti? Ajjeva muccitumicchāma ayyeti. Yadi evaṃ mayā pañca paccekabuddhā hatthakammaṃ alabhantā svātanāya nimantitā, tumhākaṃ sāmikehi ekadivasaṃ hatthakammaṃ dāpethāti. Tā sādhūti sampaṭicchitvā sāyaṃ aṭavito āgatakāle sāmikānaṃ ārocesuṃ. Te sādhūti jeṭṭhakadāsassa gehadvāre sannipatiṃsu.
之后，那些人出城时，果德弥奴隶女拿着棚子进城，看到棚子，便打开棚子，顶礼致敬，并捂住脸说：「夫人只是进城而已，要干什么呢？」说要到雨季住处棚子里乞求手工活。称自己是得到的，不是得到的，是信徒，若是不得到，怎么能做呢？是谁能做呢？好，尊者，我们会做。于是请了比库们，取水，拿着棚子，再来到渡口，站在渡船栏杆旁，来了一个剩余奴隶说：「在这里吧。」大家来时说：「母亲为什么要去为别人做奴隶的活呢，难道想马上脱离奴隶身份吗？」说：「我今天就想脱离，尊者。」如果我们五个辟支佛没有得到手工活，自己邀请的，愿给你们主人一天的手工活。」大家都说好，晚上来了求主人。主人说好。大家就在果德弥奴隶女家门口会合。
Atha ne jeṭṭhakadāsī sve tātā paccekabuddhānaṃ hatthakammaṃ dethāti ānisaṃsaṃ ācikkhitvā yepi na kātukāmā, te gāḷhena ovādena tajjetvā paṭicchāpesi. Sā punadivase paccekabuddhānaṃ bhattaṃ datvā sabbesaṃ dāsaputtānaṃ saññaṃ adāsi. Te tāvadeva araññaṃ pavisitvā dabbasambhāre samodhānetvā sataṃ sataṃ hutvā ekekakuṭiṃ ekekacaṅkamanādiparivāraṃ katvā mañcapīṭhapānīyaparibhojanīyabhājanādīni ṭhapetvā paccekabuddhe temāsaṃ tattha vasanatthāya paṭiññaṃ kāretvā vārabhikkhaṃ paṭṭhapesuṃ. Yo attano vāradivase na sakkoti. Tassa jeṭṭhakadāsī sakagehato āharitvā deti. Evaṃ temāsaṃ jaggitvā jeṭṭhakadāsī ekekaṃ dāsaṃ ekekaṃ sāṭakaṃ vissajjāpesi. Pañca thūlasāṭakasatāni ahesuṃ. Tāni parivattāpetvā pañcannaṃ paccekabuddhānaṃ ticīvarāni katvā adāsi. Paccekabuddhā yathāphāsukaṃ agamaṃsu. Tampi jaṅghasahassaṃ ekato kusalaṃ katvā kāyassa bhedā devaloke nibbatti. Tāni pañca mātugāmasatāni kālena kālaṃ tesaṃ pañcannaṃ purisasatānaṃ gehe honti, kālena kālaṃ sabbāpi jeṭṭhakadāsaputtasseva gehe honti. Atha ekasmiṃ kāle jeṭṭhakadāsaputto devalokato cavitvā rājakule nibbatto. Tāpi pañcasatā devakaññā mahābhogakulesu nibbattitvā tassa rajje ṭhitassa gehaṃ agamaṃsu. Etena niyāmena saṃsarantiyo amhākaṃ bhagavato kāle koliyanagare devadahanagare ca khattiyakulesu nibbattā.
后来果德弥奴隶女向父亲辟支佛示意要给手工活，父亲不肯，激烈斥责她，她不再请求。她第二天给辟支佛们送饭，并给全部的奴隶儿子们安排住宿。那些人就进入了丛林，存储干粮，生火，建立了各自的独立小方亭，设置床褥、饮具、食具等，供辟支佛在此居住。辟支佛们在此停留三个月，守斋比库们托付照顾那方亭。当天资不够时，果德弥奴隶女从家里拿来给他们。就这样生活了三个月，果德弥奴隶女将每个奴隶分别给放出一百个银币，累计五万大钱，换成五个辟支佛三件袈裟给予。辟支佛如同僧袍般来到，皆合力积累一万脚功德，身体分别转生天界。这些钱财按时间先后成为五个母乡的财产，后来也成了五个成年男子之家，最终成为果德弥奴隶儿子的家。后来一时，果德弥奴隶子脱离天界，生于王族。五百个天女也出生于大富族之家，进入那位国君家中。因此，在世尊时代，族中迦梨跋耶城、天火城以及王族家生诞了许多转世。
Nandakattheropi pabbajitvā arahattaṃ patto, jeṭṭhakadāsidhītā vayaṃ āgamma suddhodanamahārājassa aggamahesiṭṭhāne ṭhitā, itarāpi tesaṃ tesaṃ rājaputtānaṃyeva gharaṃ gatā. Tāsaṃ sāmikā pañcasatā rājakumārā udakacumbaṭakalahe satthu dhammadesanaṃ sutvā pabbajitā, rājadhītaro tesaṃ ukkaṇṭhanatthaṃ sāsanaṃ pesesuṃ. Te ukkaṇṭhite bhagavā kuṇāladahaṃ netvā sotāpattiphale patiṭṭhapetvā mahāsamayadivase arahatte patiṭṭhāpesi. Tāpi pañcasatā rājadhītaro nikkhamitvā mahāpajāpatiyā santike pabbajiṃsu. Ayamāyasmā nandako ettāva tā bhikkhuniyoti evametaṃ vatthu dīpetabbaṃ.
长老南达也出家得到阿拉汉果，果德弥奴隶女来了，站在纯陀罗王的宫中最高座位处，其他人也分别往各个王子的家去。他们的主人五百位王子因为听到佛陀的说法而出家，王子之女们因憎恨她们，派遣人来破坏佛法。那些人起疑忌，佛陀就把库纳拉达哈带领归入流果，确立了这五百人阿拉汉果。五百王子离开后，前往摩诃波闍波提王太后处出家。长老南达因此被称为比库尼，以上就是该事迹应当阐明的。
Rājakārāmoti pasenadinā kārito nagarassa dakkhiṇadisābhāge thūpārāmasadise ṭhāne vihāro.
所谓王舍城塔林，乃是在波谢那帝时，在城南方向有塔庙林地的场所，称为精舍。
§399
399.Sammappaññāya sudiṭṭhanti hetunā kāraṇena vipassanāpaññāya yāthāvasarasato diṭṭhaṃ.
以正智慧能清楚地见因缘，借观慧而如实明了所见，次第通顺。
§401
401.Tajjaṃ tajjanti taṃsabhāvaṃ taṃsabhāvaṃ, atthato pana taṃ taṃ paccayaṃ paṭicca tā tā vedanā uppajjantīti vuttaṃ hoti.
『同类感应』者，诸法之性质相互感应，互相感应，然实义上所依之缘起观，乃诸受依止其因缘而生者，是名所说。
§402
402.Pagevassa chāyāti mūlādīni nissāya nibbattā chāyā paṭhamataraṃyeva aniccā.
『依根生影』者，如影依根根本而生，影初至第一为无常。
§413
413.Anupahaccāti anupahanitvā. Tattha maṃsaṃ piṇḍaṃ piṇḍaṃ katvā cammaṃ alliyāpento maṃsakāyaṃ upahanati nāma. Cammaṃ baddhaṃ baddhaṃ katvā maṃse alliyāpento maṃsakāyaṃ upahanati nāma. Evaṃ akatvā. Vilimaṃsaṃ nhārubandhananti sabbacamme laggavilīpanamaṃsameva. Antarākilesasaṃyojanabandhananti sabbaṃ antarakilesameva sandhāya vuttaṃ.
『揉碎』者，意指分割肉块，割断皮肉之义。肉块乃由分割肉块与剥离皮层组成，故揉碎之名。割断皮肤称为绑扎，绑扎皮肉名为揉碎。但不作此取义。所谓破碎肉块、断续木片之类，如同附在皮上的污垢，断续障碍之缠缘结合体也。
§414
414.Satta kho panimeti kasmā āhāti? Yā hi esā paññā kilese chindatīti vuttā, sā na ekikāva attano dhammatāya chindituṃ sakkoti. Yathā pana kuṭhārī na attano dhammatāya chejjaṃ chindati, purisassa tajjaṃ vāyāmaṃ paṭicceva chindati, evaṃ na vinā chahi bojjhaṅgehi paññā kilese chindituṃ sakkoti. Tasmā evamāha. Tena hīti yena kāraṇena tayā cha ajjhattikāni āyatanāni, cha bāhirāni , cha viññāṇakāye, dīpopamaṃ, rukkhopamaṃ, gāvūpamañca dassetvā sattahi bojjhaṅgehi āsavakkhayena desanā niṭṭhapitā, tena kāraṇena tvaṃ svepi tā bhikkhuniyo teneva ovādena ovadeyyāsīti.
『何故割断？』盖因智慧断除烦恼，闻已知其非单能凭自身本性断之。如铁斧非自行割断，必借力方得断，凡人亦需努力亦复如是，不具六根觉支，难断智慧烦恼。故有云：「因彼因缘，彼以六入根，外六境界，识身如明灯、树、牛等示现，于七觉支中宣说断除染污因故，以此因缘，汝比库尼等应受斯教誡也」。
§415
415.Sā sotāpannāti yā sā guṇehi sabbapacchimikā, sā sotāpannā. Sesā pana sakadāgāmianāgāminiyo ca khīṇāsavā ca. Yadi evaṃ kathaṃ paripuṇṇasaṅkappāti. Ajjhāsayapāripūriyā. Yassā hi bhikkhuniyā evamahosi – ‘‘kadā nu kho ahaṃ ayyassa nandakassa dhammadesanaṃ suṇantī tasmiṃyeva āsane sotāpattiphalaṃ sacchikareyya’’nti, sā sotāpattiphalaṃ sacchākāsi. Yassā ahosi ‘‘sakadāgāmiphalaṃ anāgāmiphalaṃ arahatta’’nti, sā arahattaṃ sacchākāsi. Tenāha bhagavā ‘‘attamanā ceva paripuṇṇasaṅkappā cā’’ti.
『初果比库尼』者，谓具足彼种种功德者即为初果。其余次第果位如得一来果、非来果、阿拉汉果者，皆断尽染污。如若询问何以称为具足果位，盖谓有比库尼曾思惟曰：「何时我能于尊者难达迦法座聆听时，现得初果圣果」者，即证初果；思惟「曾得一来、非来及阿拉汉果」者，证阿拉汉果也。故世尊称：「其心既满具果」。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注释之
Nandakovādasuttavaṇṇanā niṭṭhitā. · 《难达咖教诫经》注释终了。
5. Rāhulovādasuttavaṇṇanā五、《教诫拉胡喇经》注释
§416
416.Evaṃme sutanti rāhulovādasuttaṃ. Tattha vimuttiparipācanīyāti vimuttiṃ paripācentīti vimuttiparipācanīyā. Dhammāti pannarasa dhammā. Te saddhindriyādīnaṃ visuddhikāraṇavasena veditabbā. Vuttañhetaṃ –
如是我闻：此为罗睺罗教诲经。其中『成就解脱』者，即成就解脱之义。『法』者，十五法也。此十五法应由信根等清净根本观照而得知。所说如是：
‘‘Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato pasādanīye suttante paccavekkhato imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato āraddhavīriye puggale sevato bhajato payirupāsato sammappadhāne paccavekkhato imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato upaṭṭhitassatī puggale sevato bhajato payirupāsato satipaṭṭhāne paccavekkhato imehi tīhākārehi satindriyaṃ visujjhati . Asamāhite puggale parivajjayato samāhite puggale sevato bhajato payirupāsato jhānavimokkhe paccavekkhato imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato paññavante puggale sevato bhajato payirupāsato gambhīrañāṇacariyaṃ paccavekkhato imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato pañca puggale sevato bhajato payirupāsato pañca suttantakkhandhe paccavekkhato imehi pannarasahi ākārehi imāni pañcindriyāni visujjhantī’’ti (paṭi. ma. 1.185).
『不信之人背离，信顺之人侍奉、敬重、守护、端正观察经典，从这三种形态上，信心之根能够清净。懒惰之人背离，精进之人侍奉、敬重、守护、正勤观察经典，从这三种形态上，精进之根能够清净。失念之人背离，正念之人侍奉、敬重、守护、正念观察经典，从这三种形态上，正念之根能够清净。不集中的人背离，集中的人侍奉、敬重、守护、以禅那解脱观察经典，从这三种形态上，禅定之根能够清净。愚痴之人背离，贤慧之人侍奉、敬重、守护、以深妙智慧作用观察经典，从这三种形态上，智慧之根能够清净。如此这五类人背离，这五类人侍奉、敬重、守护，经十五种表现分别观察，这些五根得以清净』。（小部编辑书1章185）
Aparepi pannarasa dhammā vimuttiparipācanīyā – saddhādīni pañcimāni indriyāni, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññāti, imā pañca nibbedhabhāgiyā saññā, meghiyattherassa kathitā kalyāṇamittatādayo pañcadhammāti. Kāya pana velāya bhagavato etadahosīti. Paccūsasamaye lokaṃ volokentassa.
此外，还有十五种能够成就解脱的法门，即五种根：信心等；五种无常观念：对无常的感知；五种苦观念：对苦的感知；五种无我观念：对苦中无我的感知；舍弃观念；离欲观念，这五种均属于令心生厌离的观念，系《长老梅吉亚经》中所说。世尊于身体时分说此，昔日观察世界之时所为。
§419
419.Anekānaṃ devatāsahassānanti āyasmatā rāhulena padumuttarassa bhagavato pādamūle pālitanāgarājakāle patthanaṃ paṭṭhapentena saddhiṃ patthanaṃ paṭṭhapitadevatāyeva. Tāsu pana kāci bhūmaṭṭhakā devatā, kāci antalikkhakā, kāci cātumahārājikā, kāci devaloke, kāci brahmaloke nibbattā. Imasmiṃ pana divase sabbā ekaṭṭhāne andhavanasmiṃyeva sannipatitā. Dhammacakkhunti upāliovāda- (ma. ni. 2.69) dīghanakhasuttesu (ma. ni. 2.206) paṭhamamaggo dhammacakkhunti vutto, brahmāyusutte (ma. ni. 2.395) tīṇi phalāni, imasmiṃ sutte cattāro maggā, cattāri ca phalāni dhammacakkhunti veditabbāni. Tattha hi kāci devatā sotāpannā ahesuṃ, kāci sakadāgāmī, anāgāmī, khīṇāsavā. Tāsañca pana devatānaṃ ettakāti gaṇanavasena paricchedo natthi. Sesaṃ sabbattha uttānamevāti.
第四百一十九：众多天人及长老罗睺罗，护持世尊之足，于波罗奈国王时期与波罗奈天尊众一同供养。其天尊中，有地神，有空中神，有四大王天神，有天界天神，有梵天界天神。在此一日，众多天众如暗林聚集。于《法轮经》、《优婆离戒经》、《长爪经》和《梵寿经》中，释尊先后宣说法轮、三道果及四圣谛。其中有部分天人已得初果、二果、三果、阿拉汉果，这般天人数量无法计算，总体均在上位。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部注》之《破除戏论》中
Rāhulovādasuttavaṇṇanā niṭṭhitā. · 《教诫拉胡喇经》注释终了。
6. Chachakkasuttavaṇṇanā六、《六六经》注释
§420
420.Evaṃme sutanti chachakkasuttaṃ. Tattha ādikalyāṇantiādimhi kalyāṇaṃ bhaddakaṃ niddosaṃ katvā desessāmi. Majjhapariyosānesupi eseva nayo. Iti bhagavā ariyavaṃsaṃ navahi, mahāsatipaṭṭhānaṃ sattahi, mahāassapuraṃ sattahiyeva padehi thomesi. Idaṃ pana suttaṃ navahi padehi thomesi.
第四百二十：这即为六触经。 『善根』起首讲述善法——美好、吉祥、纯洁无染；在讲述中期亦如是。世尊自言：此时此刻，观察世间如此。
Veditabbānīti sahavipassanena maggena jānitabbāni. Manāyatanena tebhūmakacittameva kathitaṃ, dhammāyatanena bahiddhā tebhūmakadhammā ca, manoviññāṇena ṭhapetvā dve pañcaviññāṇāni sesaṃ bāvīsatividhaṃ lokiyavipākacittaṃ. Phassavedanā yathāvuttavipākaviññāṇasampayuttāva. Taṇhāti vipākavedanāpaccayā javanakkhaṇe uppannataṇhā.
所谓应知者，即凭共观禅定之道理而知。以心识的三地——内境、外境、心相——说明；以法识说明外境三法，以意识建立二与五识，其余二十二识展现世间果报识。触境与受感相应，如实连接果报识。渴爱即以受感为缘，在现行中生起渴爱。
§422
422.Cakkhu attāti pāṭiyekko anusandhi. Heṭṭhā kathitānañhi dvinnaṃ saccānaṃ anattabhāvadassanatthaṃ ayaṃ desanā āraddhā. Tattha na upapajjatīti na yujjati. Vetīti vigacchati nirujjhati.
第四百二十二：眼及识是一体之所缘。以下论述二谛之无我性显现，此教法已成熟。所谓『不现』即不生起、不联合；『隔断』意为分别断灭。
§424
424.Ayaṃ kho pana, bhikkhaveti ayampi pāṭiyekko anusandhi. Ayañhi desanā tiṇṇaṃ gāhānaṃ vasena vaṭṭaṃ dassetuṃ āraddhā. Dukkhaṃ samudayoti dvinnaṃ saccānaṃ vasena vaṭṭaṃ dassetuntipi vadantiyeva. Etaṃ mamātiādīsu taṇhāmānadiṭṭhigāhāva veditabbā. Samanupassatīti gāhattayavasena passati.
424. 此处所谓『比库』者，此亦是一支单独的教团。此人当以三种根本法如园林的圈地，初步显示其教义。所谓『苦谛与集谛』因两个圣谛的根本而呈现园地，后世学者同这样解说。由『我』、『我的』诸见，谓贪欲与瞋恚、愚痴等根本烦恼应当知晓。所谓『紧随见』者，乃于三重根本阶段中，目睹其现行、续行、结行，循序观察也。
Evaṃ vaṭṭaṃ dassetvā idāni tiṇṇaṃ gāhānaṃ paṭipakkhavasena, nirodho maggoti imesaṃ vā dvinnaṃ saccānaṃ vasena vivaṭṭaṃ dassetuṃ ayaṃ kho panātiādimāha. Netaṃ mamātiādīni taṇhādīnaṃ paṭisedhavacanāni. Samanupassatīti aniccaṃ dukkhamanattāti passati.
当显现上文所述的园地后，如今反面地显露三种根本的对治，灭谛与道谛则因二谛的根本显示斩断之法，此即『此处』释意。此并非否定我见等，而是以反观贪欲等为意。所谓『紧随见』，即见无常、苦、无我之理。
§425
425. Evaṃ vivaṭṭaṃ dassetvā idāni tiṇṇaṃ anusayānaṃ vasena puna vaṭṭaṃ dassetuṃ cakkhuñca, bhikkhavetiādimāha. Tattha abhinandatītiādīni taṇhādiṭṭhivaseneva vuttāni. Anusetīti appahīno hoti. Dukkhassāti vaṭṭadukkhakilesadukkhassa.
425. 依此斩断法显现后，于三种潜流根本中，再现其园地的轮回，名为『眼』、『比库』等诸根本的释义。谓彼所说如瞋恚见等，皆是根于贪欲见。所谓『潜流』者，谓烦恼已被断除而未生息。所谓『苦』，是轮回烦恼所苦也。
§426
426. Evaṃ tiṇṇaṃ anusayānaṃ vasena vaṭṭaṃ kathetvā idāni tesaṃ paṭikkhepavasena vivaṭṭaṃ dassento puna cakkhuñcātiādimāha. Avijjaṃ pahāyāti vaṭṭamūlikaṃ avijjaṃ pajahitvā. Vijjanti arahattamaggavijjaṃ uppādetvā.
426. 以三种潜流根本为轮回论述后，如今依其断绝之法，复显断生之园地，名为『眼』、『比库』等。此谓舍弃无明，是于轮回基础之无明已断除，生起阿拉汉道之智慧。
§427
427.Ṭhānametaṃ vijjatīti ettakeneva kathāmaggena vaṭṭavivaṭṭavasena desanaṃ matthakaṃ pāpetvā puna tadeva sampiṇḍetvā dassento evaṃ passaṃ, bhikkhavetiādimāha. Saṭṭhimattānaṃ bhikkhūnanti ettha anacchariyametaṃ, yaṃ sayameva tathāgate desente saṭṭhi bhikkhū arahattaṃ pattā. Imañhi suttaṃ dhammasenāpatimhi kathentepi saṭṭhi bhikkhū arahattaṃ pattā, mahāmoggallāne kathentepi, asītimahātheresu kathentesupi pattā eva. Etampi anacchariyaṃ. Mahābhiññappattā hi te sāvakā.
427. 此处谓明了此义，凭少量言辞，承载轮回论述之纲领，复相组合显现，于《比库》等根本教义中述说。于六十名比库中，此即不足为奇，因为在世尊期间成就阿拉汉者即有六十名。即使论及《法军总领》经文中亦达六十人，及摩诃摩伽罗那论述时，于八十各大长老间亦成就阿拉汉，亦非奇事。彼等皆为大通达者。
Aparabhāge pana tambapaṇṇidīpe māleyyadevatthero nāma heṭṭhā lohapāsāde idaṃ suttaṃ kathesi. Tadāpi saṭṭhi bhikkhū arahattaṃ pattā. Yathā ca lohapāsāde, evaṃ thero mahāmaṇḍapepi idaṃ suttaṃ kathesi. Mahāvihārā nikkhamitvā cetiyapabbataṃ gato, tatthāpi kathesi. Tato sākiyavaṃsavihāre, kūṭālivihāre, antarasobbhe, muttaṅgaṇe, vātakapabbate, pācinagharake, dīghavāpiyaṃ, lokandare, nomaṇḍalatale kathesi. Tesupi ṭhānesu saṭṭhi saṭṭhi bhikkhū arahattaṃ pattā. Tato nikkhamitvā pana thero cittalapabbataṃ gato. Tadā ca cittalapabbatavihāre atirekasaṭṭhivasso mahāthero, pokkharaṇiyaṃ kuruvakatitthaṃ nāma paṭicchannaṭṭhānaṃ atthi, tattha thero nhāyissāmīti otiṇṇo. Devatthero tassa santikaṃ gantvā nhāpemi, bhanteti āha. Thero paṭisanthāreneva – ‘‘māleyyadevo nāma atthīti vadanti, so ayaṃ bhavissatī’’ti ñatvā tvaṃ devoti āha. Āma, bhanteti. Saṭṭhivassaddhānaṃ me, āvuso, koci sarīraṃ hatthena phusituṃ nāma na labhi, tvaṃ pana nhāpehīti uttaritvā tīre nisīdi.
在下半卷中，名为曼梨天长老于黄铜岛处的铜阁下方宣讲此经文。彼时有六十比库得成阿拉汉。又如铜阁内，长老亦于大门讲说此经。自大寺院出发至证道山亦宣讲该经。及于舍卫族支寺、阇提利寺、安达洛婆寺、木塔罕加、风陀山、帕钦伽拉特、长底陀野、世界坛、诺满达陀下等所宣讲。各处比库均六十成阿拉汉。其后长老辞去，至心泊山。此时山中有一达百岁之大长老，隐居于波卡里尼亚库鲁伐卡之处。长老欲沐浴时，天长老至其所宣称『我将为汝沐浴』。长老了解其为曼梨天后，答曰『是也，尊者，然我已六十年无以手触身体所及汝沐浴可也』，遂坐岸边观望。
Thero sabbampi hatthapādādiparikammaṃ katvā mahātheraṃ nhāpesi. Taṃ divasañca dhammassavanadivaso hoti. Atha mahāthero – ‘‘deva amhākaṃ dhammadānaṃ dātuṃ vaṭṭatī’’ti āha. Thero sādhu, bhanteti sampaṭicchi. Atthaṅgate sūriye dhammassavanaṃ ghosesuṃ. Atikkantasaṭṭhivassāva saṭṭhi mahātherā dhammassavanatthaṃ agamaṃsu. Devatthero sarabhāṇāvasāne imaṃ suttaṃ ārabhi, suttantapariyosāne ca saṭṭhi mahātherā arahattaṃ pāpuṇiṃsu. Tato tissamahāvihāraṃ gantvā kathesi, tasmimpi saṭṭhi therā. Tato nāgamahāvihāre kāḷakacchagāme kathesi, tasmimpi saṭṭhi therā. Tato kalyāṇiṃ gantvā tattha cātuddase heṭṭhāpāsāde kathesi, tasmimpi saṭṭhi therā. Uposathadivase uparipāsāde kathesi, tasmimpi saṭṭhi therāti evaṃ devatthereyeva idaṃ suttaṃ kathente saṭṭhiṭṭhānesu saṭṭhi saṭṭhi janā arahattaṃ pattā.
长老们都在洗涤双手和双脚之类的仪轨之后，为尊长长老沐浴。那一天乃是诵闻佛法的吉日。随后尊长长老说：“天神们希望向我们布施法雨。”长老们答曰：善哉，大德。太阳已落下，正适宜诵闻佛法的时辰。经过六十二年，共有六十位长老为了诵闻佛法而前来。尊贵的长老们在结束了梵音天的安居之后，开始讲说这部经文，并在讲经结束时，那六十位长老中有六十位成就了阿拉汉果。然后他们前往三摩地大寺讲经，在那里有六十位长老。接着他们前往那迦大寺（又作“黑荞村”）讲经，那里也有六十位长老。然后他们前往嘉良尼（Kalyāṇi）寺，在那下面座堂讲经，同样有六十位长老。在优波沙他节那天，他们在楼上的座堂讲经，那里亦有六十位长老。如此这般，天神长老在以上六十个场所依次讲说此经文，故而在六十处所中共有六十位长老获得了阿拉汉果。
Ambilakāḷakavihāre pana tipiṭakacūḷanāgatthere imaṃ suttaṃ kathente manussaparisā gāvutaṃ ahosi, devaparisā yojanikā. Suttapariyosāne sahassabhikkhū arahattaṃ pattā, devesu pana tato tato ekekova puthujjano ahosīti.
然而在安比罗迦罗迦大寺，三藏中年长长老讲说这部经文时，众人皆是人间弟子，只有天众仅限于天界。讲经结束时，有一千位比库证得阿拉汉果，但在诸天中，每一处皆只有一位凡夫人，即尚未得果者。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《中部注》之《破除戏论》中
Chachakkasuttavaṇṇanā niṭṭhitā. · 六六经注释完毕。
7. Mahāsaḷāyatanikasuttavaṇṇanā七、大六处经注释
§428
428.Evaṃme sutanti mahāsaḷāyatanikasuttaṃ. Tattha mahāsaḷāyatanikanti mahantānaṃ channaṃ āyatanānaṃ jotakaṃ dhammapariyāyaṃ.
428.如是我闻，这即是大六处经典全文。在此“大六处”指的是广大覆盖诸处的六个安住处，是佛法教义内容的一种总集。
§429
429.Ajānanti sahavipassanena maggena ajānanto. Upacayaṃ gacchantīti vuḍḍhiṃ gacchanti, vasibhāvaṃ gacchantīti attho. Kāyikāti pañcadvārikadarathā. Cetasikāti manodvārikadarathā. Santāpādīsupi eseva nayo.
429.不知者，因缺乏内观善巧之道而不知者。积累增长者则称“增长”而起进展，其意指内在的增长。身体者，为五门（眼、耳、鼻、舌、身的门路）之载体。心者，为心识之门路。在苦楚者中，亦是同样之理可作导引。
§430
430.Kāyasukhanti pañcadvārikasukhaṃ. Cetosukhanti manodvārikasukhaṃ. Ettha ca pañcadvārikajavanena samāpajjanaṃ vā vuṭṭhānaṃ vā natthi, uppannamattakameva hoti. Manodvārikena sabbaṃ hoti. Ayañca maggavuṭṭhānassa paccayabhūtā balavavipassanā, sāpi manodvārikeneva hoti.
430.身体之乐，谓五门之乐。心识之乐，谓心门之乐。此中五根之力气既无可专注于集中（禅定）或放逸状态，唯成浅薄少许而已。但心门可摄全集。内在洞察之力亦唯心门所能具足，且为内心之觉醒和显现的先决条件。
§431
431.Tathābhūtassāti kusalacittasampayuttacetosukhasamaṅgībhūtassa. Pubbeva kho panassāti assa bhikkhuno vācākammantājīvā pubbasuddhikā nāma ādito paṭṭhāya parisuddhāva honti. Diṭṭhisaṅkappavāyāmasatisamādhisaṅkhātāni pana pañcaṅgāni sabbatthakakārāpakaṅgāni nāma. Evaṃ lokuttaramaggo aṭṭhaṅgiko vā sattaṅgiko vā hoti.
431.“如实成就”，谓与善心相应之心乐调和而成。过去古来，尊者们以妥善发起语言行为及愿望为先导，名为“前净”，即预先清净。所述观察、思维、精进、念、禅定共五法，为普遍有害的称为“五绕”之诸不善因。由此可知，出世间之道，或八正道，或七正道，皆由这些因素所成。
Vitaṇḍavādī pana ‘‘yā yathābhūtassa diṭṭhī’’ti imameva suttapadesaṃ gahetvā ‘‘lokuttaramaggo pañcaṅgiko’’ti vadati. So – ‘‘evamassāyaṃ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṃ gacchatī’’ti iminā anantaravacaneneva paṭisedhitabbo. Uttari ca evaṃ saññāpetabbo – lokuttaramaggo pañcaṅgiko nāma natthi, imāni pana pañca sabbatthakakārāpakaṅgāni maggakkhaṇe virativasena pūrenti. ‘‘Yā catūhi vacīduccaritehi ārati viratī’’ti evaṃ vuttaviratīsu hi micchāvācaṃ pajahati, sammāvācaṃ bhāveti, evaṃ sammāvācaṃ bhāventassa imāni pañcaṅgikāni na vinā, saheva viratiyā pūrenti. Sammākammantājīvesupi eseva nayo. Iti vacīkammādīni ādito paṭṭhāya parisuddhāneva vaṭṭanti. Imāni pana pañca sabbatthakakārāpakaṅgāni virativasena paripūrentīti pañcaṅgiko maggo nāma natthi. Subhaddasuttepi (dī. ni. 2.214) cetaṃ vuttaṃ – ‘‘yasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo’’ti. Aññesu ca anekesu suttasatesu aṭṭhaṅgikova maggo āgatoti.
诤论者却主张『何为如实见』，专取此经文语句，说是『出世间的八支道』。对此，应立刻以此句否定之：『如来已证的圣者八支道，确实能够证得修行的圆满果位』。随后还应说明：所谓出世间的八支道并不存在，然此五种于道位时虽非出世，然作为道之随顺基因，普遍遍满诸行。比如诸比库止恶语道德之语戒者，即放弃邪语而修习正语之人。此修习正语者，若无此五支，则不能兼备正语制戒。于正行持戒得生者也是同理。诸此语、行业诸根本皆由此五力驱使，故其并非八支之一。虽如《苏波陀经》(Dīgha Nikāya 2.214)所说：「于彼法律中有圣者八支道」，但于其他经文多有称八支道为八道者。此语应理解为泛指八支道之含义，而非限定也。
§433
433.Cattāropi satipaṭṭhānāti maggasampayuttāva cattāro satipaṭṭhānā. Sammappadhānādīsupi eseva nayo. Yuganandhāti ekakkhaṇikayuganandhā. Etehi aññasmiṃ khaṇe samāpatti, aññasmiṃ vipassanāti. Evaṃ nānākhaṇikāpi honti, ariyamagge pana ekakkhaṇikā.
四念处名为与道相应，谓四念处。于正精进诸法，亦同理。所谓瑜伽喜悦，为即刻现起之现证欣喜。以此诸法，或于此时得成就，或于彼时作正见，故虽同一念处，却各现不同瞬间之显现，圣道证得时则为一一瞬间相续现行。
Vijjā ca vimutti cāti arahattamaggavijjā ca phalavimutti ca. Sesaṃ sabbattha uttānamevāti.
学问与解脱，即阿拉汉道之学问；阿拉汉道证得之学问；及出离之果。皆以总称名之。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Mahāsaḷāyatanikasuttavaṇṇanā niṭṭhitā. · 大六处经注释完毕。
8. Nagaravindeyyasuttavaṇṇanā八、城邑经注释
§435
435.Evaṃme sutanti nagaravindeyyasuttaṃ. Tattha samavisamaṃ carantīti kālena samaṃ caranti, kālena visamaṃ. Samacariyampi hetanti samacariyampi hi etaṃ.
本经云：『如是我闻，出自城市灾难者经。』其中『时而调和，时而不均』，即以时间为序时混杂有序无序，亦有合时而行，亦有因果缘起之义。
§437
437.Ke ākārāti kāni kāraṇāni? Ke anvayāti kā anubuddhiyo? Natthi kho pana tatthāti kasmā āha, nanu araññe haritatiṇacampakavanādivasena atimanuññā rūpādayo pañca kāmaguṇā atthīti? No natthi. Na panetaṃ vanasaṇḍena kathitaṃ, itthirūpādīni pana sandhāyetaṃ kathitaṃ. Tāni hi purisassa cittaṃ pariyādāya tiṭṭhanti. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekarūpampi samanupassāmi, yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhati, yathayidaṃ, bhikkhave, itthirūpaṃ. Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 1.1) vitthāretabbaṃ. Sesaṃ sabbattha uttānamevāti.
何为『形』？即因缘所成之因果？何为『相续』？即因缘所生理解？此处说『无此』，为何？岂非林中沙耶花森林等，五种欲行特质形态有用乎？答案是否定。亦非因草木森林所论，而于女人之形等俗事所述。此诸皆随人心故起。譬如经中言：「我不见他种形态，唯见心分明现此女人之形，女人之形正是人心所缘所显。」对此理应详解。此皆以总称义表述。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 破除疑障中部注疏
Nagaravindeyyasuttavaṇṇanā niṭṭhitā. · 《那嘎拉温德亚经》注释完毕。
9. Piṇḍapātapārisuddhisuttavaṇṇanā九、《钵食清净经》注释
§438
438.Evaṃme sutanti piṇḍapātapārisuddhisuttaṃ. Tattha paṭisallānāti phalasamāpattito.
本经云：『如是我闻，布施纯净经。』其中所谓『闭止』，指果证成就也。
Vippasannānīti okāsavasenetaṃ vuttaṃ. Phalasamāpattito hi vuṭṭhitassa pañcahi pasādehi patiṭṭhitokāso vippasanno hoti, chavivaṇṇo parisuddho. Tasmā evamāha. Suññatavihārenāti suññataphalasamāpattivihārena. Mahāpurisavihāroti buddhapaccekabuddhatathāgatamahāsāvakānaṃ mahāpurisānaṃ vihāro. Yena cāhaṃ maggenātiādīsu vihārato paṭṭhāya yāva gāmassa indakhīlā esa paviṭṭhamaggo nāma, antogāmaṃ pavisitvā gehapaṭipāṭiyā caritvā yāva nagaradvārena nikkhamanā esa caritabbapadeso nāma, bahi indakhīlato paṭṭhāya yāva vihārā esa paṭikkantamaggo nāma. Paṭighaṃ vāpi cetasoti citte paṭihaññanakilesajātaṃ kiñci atthi natthīti. Ahorattānusikkhināti divasañca rattiñca anusikkhantena.
所谓清净无染，即由五种确信所生的清净果成就者也。果实已成就者，凭借五种坚固安立的信念而坚固清净，其心如白玉光洁明朗。所以说“空行”，即由空果成就之修行。所谓大丈夫行，即佛、缘觉、如来及大弟子诸大丈夫的行住。说到“我行”，指修行律、戒、定、慧等道业时起，至途径村落时称之为入境路；入境后依家规生活至城门出舍时称为行舍处；出舍后从入口至住所之间称为出境路。所谓心意的触怒，是指心中无生起敌意恨恨之染，没有此种情结即为空。昼夜持续修习称为昼夜修习。
§440
440.Pahīnā nu kho me pañca kāmaguṇātiādīsu ekabhikkhussa paccavekkhaṇā nānā, nānābhikkhūnaṃ paccavekkhaṇā nānāti. Kathaṃ? Eko hi bhikkhu pacchābhattaṃ piṇḍapātapaṭikkanto pattacīvaraṃ paṭisāmetvā vivittokāse nisinno paccavekkhati ‘‘pahīnā nu kho me pañcakāmaguṇā’’ti. So ‘‘appahīnā’’ti ñatvā vīriyaṃ paggayha anāgāmimaggena pañcakāmaguṇikarāgaṃ samugghāṭetvā maggānantaraṃ phalaṃ phalānantaraṃ maggaṃ tato vuṭṭhāya paccavekkhanto ‘‘pahīnā’’ti pajānāti. Nīvaraṇādīsupi eseva nayo. Etesaṃ pana arahattamaggena pahānādīni honti, evaṃ ekabhikkhussa nānāpaccavekkhaṇā hoti. Etāsu pana paccavekkhaṇāsu añño bhikkhu ekaṃ paccavekkhaṇaṃ paccavekkhati, añño ekanti evaṃ nānābhikkhūnaṃ nānāpaccavekkhaṇā hoti. Sesaṃ sabbattha uttānamevāti.
440.关于我是否已断五种欲贪等法，单个比库的省察各异，诸多比库的省察也不相同，如何解释？有一比库每日乞食后，收衣坐于隐处反省：“我是否已断五种欲贪？”意识到未断，便振作精神，沿着非来路，斩断五欲贪染之根，证入无余涅槃，继而外起果位，起身巡视，觉知“五欲已断”。对于阻碍等亦同此法。于诸如此类法证阿拉汉果时，其断除障碍等是彻底的，因此单个比库有个别的省察，诸多比库则多样，诸多比库就有诸多反省。总之，断除皆完全彻底。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Piṇḍapātapārisuddhisuttavaṇṇanā niṭṭhitā. · 《钵食清净经》注释完毕。
10. Indriyabhāvanāsuttavaṇṇanā十、《根修习经》注释
§453
453.Evaṃme sutanti indriyabhāvanāsuttaṃ. Tattha gajaṅgalāyanti evaṃnāmake nigame. Suveḷuvaneti suveḷu nāma ekā rukkhajāti, tehi sañchanno mahāvanasaṇḍo, tattha viharati. Cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇātīti cakkhunā rūpaṃ na passitabbaṃ, sotena saddo na sotabboti evaṃ desetīti adhippāyena vadati.
453.如是闻诸感官修习经中有言：在象林中，有一本名为“象林”的经卷。苏韦卢即一种树种名，其生长茂密覆盖大片林地，住于其间者以眼不见色，以耳不闻声，谓不得见色不应见色，不得闻声不应闻声，此乃以权巧方便说法。
Aññathā ariyassa vinayeti iminā bhagavā attano sāsane asadisāya indriyabhāvanāya kathanatthaṃ ālayaṃ akāsi. Athāyasmā ānando – ‘‘satthā ālayaṃ dasseti, handāhaṃ imissaṃ parisati bhikkhusaṅghassa indriyabhāvanākathaṃ kāremī’’ti satthāraṃ yācanto etassabhagavātiādimāha. Athassa bhagavā indriyabhāvanaṃ kathento tena hānandātiādimāha.
另有善导圣者教诲戒律，针对佛陀自身教法中不实感官修习之理，开示胜义。对此，尊长阿难所言：“师者现住，示现此舍众僧之感官修习说法，当为宣说。”佛陀遂为其开示感官修习，谓之“心乐”等。
§454
454. Tatha yadidaṃ upekkhāti yā esā vipassanupekkhā nāma, esā santā esā paṇītā, atappikāti attho. Iti ayaṃ bhikkhu cakkhudvāre rūpārammaṇampi iṭṭhe ārammaṇe manāpaṃ, aniṭṭhe amanāpaṃ, majjhatte manāpāmanāpañca cittaṃ, tassa rajjituṃ vā dussituṃ vā muyhituṃ vā adatvāva pariggahetvā vipassanaṃ majjhatte ṭhapeti. Cakkhumāti sampannacakkhuvisuddhanetto. Cakkhābādhikassa hi uddhaṃ ummīlananimmīlanaṃ na hoti, tasmā so na gahito.
454.又如所谓无分别，即为般若般若观无分别之意，此者安稳且纯真，也是“勤精进”之意。由是，诸比库在眼门感官的所缘色法，无论其悦与不悦，或中道的喜悦与不喜悦，皆不任由其动摇、破坏、迷乱躁乱，而是由正见正智皈依般若，于其中立中安住。所谓眼具清净慧眼之义，因眼障未起，上下扩张起伏之相不生故，因此不起抓执。
§456
456.Īsakaṃpoṇeti rathīsā viya uṭṭhahitvā ṭhite.
456.称为箭猎者，宛若车夫立起马车驾鞭。
§461
461.Paṭikūle appaṭikūlasaññītiādīsu paṭikūle mettāpharaṇena vā dhātuso upasaṃhārena vā appaṭikūlasaññī viharati. Appaṭikūle asubhapharaṇena vā aniccato upasaṃhārena vā paṭikūlasaññī viharati. Sesapadesupi eseva nayo. Tadubhayaṃ abhinivajjetvāti majjhatto hutvā viharitukāmo kiṃ karotīti? Iṭṭhāniṭṭhesu āpāthagatesu neva somanassiko na domanassiko hoti. Vuttañhetaṃ –
对于不喜好与喜好相对的观念等种种，喜好者通过慈心覆摄而亲近那些存在根基的对象，不喜好者则借助对无常的观念而亲近那些不喜好的对象。在其余的比喻中亦是同样的道理。既然两者皆弃绝对方，那么居于中道、欲修行者应当作何选择呢？在喜恶事物中，既无欢喜之感，也无忧愁之念。经典中对此有言—
‘‘Kathaṃ paṭikūle appaṭikūlasaññī viharati? Aniṭṭhasmiṃ vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati, evaṃ paṭikūle appaṭikūlasaññī viharati. Kathaṃ appaṭikūle paṭikūlasaññī viharati? Iṭṭhasmiṃ vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati, evaṃ appaṭikūle paṭikūlasaññī viharati. Kathaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati? Aniṭṭhasmiñca iṭṭhasmiñca vatthusmiṃ mettāya vā pharati, dhātuto vā upasaṃharati. Evaṃ paṭikūle ca appaṭikūle ca appaṭikūlasaññī viharati. Kathaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati? Iṭṭhasmiñca aniṭṭhasmiñca vatthusmiṃ asubhāya vā pharati, aniccato vā upasaṃharati, evaṃ appaṭikūle ca paṭikūle ca paṭikūlasaññī viharati . Kathaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno? Idha bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno…pe… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. Evaṃ paṭikūle ca appaṭikūle ca tadubhayaṃ abhinivajjetvā upekkhako viharati sato sampajāno’’ti.
『何以喜恶中生不喜好念？即在不喜欢之物中充满慈心覆摄，或由根基而亲近，故生不喜好念。何以不喜恶中生喜好念？即在喜欢之物中生不净观，或由无常观亲近，故生喜好念。何以在喜恶中两者俱存不喜好念？即在不喜欢与喜欢之物中充满慈心覆摄，或由根基而亲近，故生不喜好念。何以在不喜恶中两者俱生喜好念？即在喜欢与不喜欢之物中生不净观，或由无常观而亲近，故生喜好念。何以在两者均生不喜好念之彼岸而常存正念正知者？此时比库目觉色相，既无欢喜亦无忧愁，心存不喜好念，正念正知；以心识了知法，既非欢喜亦非忧愁，心存不喜好念，正念正知。如此在喜恶中，中道弃绝两者而存不喜好念，常存正念正知。』
Imesu ca tīsu nayesu paṭhamanaye manāpaṃ amanāpaṃ manāpāmanāpanti saṃkilesaṃ vaṭṭati, nikkilesaṃ vaṭṭati. Dutiyanaye saṃkilesaṃ, tatiyanaye saṃkilesanikkilesaṃ vaṭṭati. Puna vuttaṃ – ‘‘paṭhamaṃ saṃkilesaṃ vaṭṭati, dutiyaṃ saṃkilesampi nikkilesampi, tatiyaṃ nikkilesameva vaṭṭatī’’ti. Sesaṃ sabbattha uttānamevāti.
上述三种观法中，第一种见法中贪染与无染俱增长，第二种见法中贪染与无染俱增长，第三种见法中仅无染增长。复有言曰：『第一种中贪染增长，第二种中贪染及无染俱增长，第三种仅无染增长。』含义是余法中大多以此等三类为上论述。
Papañcasūdaniyā majjhimanikāyaṭṭhakathāya · 《破除疑障》中部注疏
Indriyabhāvanāsuttavaṇṇanā niṭṭhitā. · 《根修习经》注释完毕。
Pañcamavaggavaṇṇanā niṭṭhitā. · 第五品注释完毕。
Uparipaṇṇāsaṭṭhakathā niṭṭhitā. · 《上五十》注疏完毕。
Yo cāyaṃ ‘‘sabbadhammamūlapariyāyaṃ vo, bhikkhave, desissāmī’’ti āraddhattā ādikalyāṇo, majjhe ‘‘suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedalla’’nti vacanato majjhekalyāṇo, sanniṭṭhāne ‘‘ariyo bhāvitindriyo’’ti vacanato pariyosānakalyāṇoti tividhakalyāṇo majjhimanikāyo ‘‘mahāvipassanā nāmāya’’nti vutto, so vaṇṇanāvasena samatto hoti.
如是说：谁起愿曰『比库们，我要为诸法根本之义广说』，其开端为最初吉祥；中间即为经文、歌辞、释义、偈颂、随说、本生、异法与说法；终章则有『高贵修习根』之说法，以上三种吉祥相具备时，即称注疏成就圆满。中部经典称此为《大观察》章，注疏体例由此可知。
Nigamanakathā结论
Ettāvatā ca –
此处略述如下——
Āyācito sumatinā therena bhadantabuddhamittena,
由未经请求之善根长老、圣尊师友而生之，
Pubbe mayūradūtapaṭṭanamhi saddhiṃ nivasantena.
先前在孔雀使者国镇上，与其同住。
Paravādavidhaṃsanassa majjhimanikāyaseṭṭhassa,
关于诽谤毁谤类型，中部经中最上乘的，
Yamahaṃ papañcasūdanimaṭṭhakathaṃ kātumārabhiṃ.
我今开始就种种纷乱事作详细注解。
Sā hi mahāaṭṭhakathāya sāramādāya niṭṭhitā esā,
此注疏乃取自伟大注疏之要义完成，
Sattuttarasatamattāya pāḷiyā bhāṇavārehi.
用巴利语发音约七百多个音节。
Ekūnasaṭṭhimatto visuddhimaggopi bhāṇavārehi,
当中去一与六十分之十六净道的音节数。
Atthappakāsanatthāya āgamānaṃ kato yasmā.
为示现义理而取来之先教文献，原因何在？
Tasmā tena sahā’yaṃ gāthāgaṇanānayena aṭṭhakathā,
因此，通过该辅助的十六首韵文数目，引导本注疏，
Samadhikachasaṭṭhisatamiti viññeyyā bhāṇavārānaṃ.
众说已知为六百六十六句之量。
Samadhikachasaṭṭhisatapamāṇamiti bhāṇavārato esā,
此量之言数即六百六十句，其类属言说范围，
Samayaṃ pakāsayantī mahāvihārādhivāsīnaṃ.
于当时宣说，乃对大寺院内居住比库们。
Mūlaṭṭhakathāsāraṃ ādāya mayā imaṃ karontena,
承取根本注疏精要，由我及行此者完成此书，
Yaṃ paññamupacitaṃ tena hotu loko sadā sukhitoti.
愿彼智慧所感召的，如是令世间常恒安乐。
Paramavisuddhasaddhābuddhivīriyappaṭimaṇḍitena sīlācārajjavamaddavādiguṇasamudayasamuditena sakasamayasamayantaragahanajjhogāhanasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattippabhede sāṭṭhakathe satthu sāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā pabhinnapaṭisambhidāparivāre chaḷabhiññādippabhedaguṇappaṭimaṇḍite uttarimanussadhamme suppatiṭṭhitabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena katā ayaṃ papañcasūdanī nāma majjhimanikāyaṭṭhakathā –
此乃以无上清净的信心、慧解、精进为宝冠，并作如持戒、行为正直、柔和恭敬等诸德之汇聚；兼备会合时之适宜、时中之深密、紧要而精细之把握，他方智慧之追求等诸资具；以三藏注疏的别解和语义阐述为基础，依师教法无暇之智光，具足大师般释义的详尽圆满诠释，辞采柔美悦耳，言辞华美多姿，适宜最高说法论辩。此乃诸大诗人般才子，永立于六通等智慧之胜境，护持上座长老传承，寓于大僧院者，广显清净智慧之佛音佛音尊者所作的《中部注疏·纷扰灭除篇》也。
Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ;
愿此立足于世间，令世间超越；
Dassentī kulaputtānaṃ, nayaṃ diṭṭhivisuddhiyā.
令如世尊家子，证悟智慧的正见。
Buddhoti nāmampi, suddhacittassa tādino;
「佛」之名，乃清净心者的尊称；
Lokamhi lokajeṭṭhassa, pavattati mahesinoti.
尊称世界之最尊者，在大王中转化诸法者也。
Papañcasūdanī nāma · 名为《破除戏论》
Majjhimanikāyaṭṭhakathā sabbākārena niṭṭhitā. · 《中部》注疏一切方面完毕。