5. Saḷāyatanavaggo · 5. 六处品复注
5. Saḷāyatanavaggo5. 六处品
1. Anāthapiṇḍikovādasuttavaṇṇanā1. 《教诫给孤独经》义注
§383
383.Adhimattagilānoti adhikāya mattāya maraṇassa āsannatāya ativiya gilānoti attho. Tenāha ‘‘maraṇaseyyaṃ upagato’’ti. Akhaṇḍaṃ akāsi gahapatino satthari paramapemattā. Yattakaṃ cassāti, ‘‘sakiṃ vā dvikkhattuṃ vā’’ti vuttaṃ yattakaṃ assa gahapatissa.
383.「阿都会病」者，谓身过度沉重而生疾病，临近死亡，称之为极度的病痛。所以说『临近死亡之床』。此乃主人以极深厚的悲爱心全心事奉。言所谓「既可一人，亦可二人」者，乃指此主人所说。
§384
384.Osakkantīti parihāyanti. Ottharantīti abhibhavanti. Usmā nāma kammajatejodhātu, sā saha jīvitindriyanirodhā pariyādiyati, yāva tā āyuusmā vattanti, tāva maraṇantikā vedanā vattanteva viññāṇassa aniruddhattā. Tenāha ‘‘yāva usmā’’tiādi.
384.「奥萨坎提」意为抛弃，「奥塔兰提」意谓覆盖。所谓「乌斯玛」即业力热能，与生死根断灭相随，直到其残余的寿命结束，死亡前的痛苦亦如是持续，因识不受阻碍故有此义。故说「直到乌斯玛」，以此类推。
§385
385.Tīhi gāhehīti taṇhāmānadiṭṭhiggāhehi. Paṭibāhituṃ vikkhambhetuṃ. Cakkhuṃ tīhi gāhehi na gaṇhissāmīti mānaggāhapaṭikkhepamukhena cakkhusmiṃ aniccānupassanāti dasseti. Aniccānupassanāya hi sati appatiṭṭho mānaggāho, dukkhānupassanāya sati appatiṭṭho taṇhāggāho, anattānupassanāya sati appatiṭṭho diṭṭhiggāhoti, gāho ca nāma oḷāriko, tasmiṃ vigatepi nikanti tiṭṭheyyāti taṃ vijahāpetukāmena, – ‘‘na ca me cakkhunissitaṃ viññāṇaṃ bhavissatī’’ti vuttanti āha – ‘‘viññāṇañcāpi me cakkhunissitaṃ na bhavissatī’’ti. Sabbaṃ kāmabhavarūpanti kāmabhūmipariyāpannaṃ sabbaṃ rūpakkhandhamāha – ‘‘kāmarūpabhavarūpa’’nti vā pāṭho. So yutto imassa vārassa eva anavasesapañcavokārabhavapariyāpannato. Tathā hi upari catuvokārabhavo anavasesato vutto.
385.「三根手」指三种渴爱、瞋恚、愚痴根。其功能为抵挡、阻碍眼根之作用。言眼根以三根手为障，表现观眼色无常。此无常观内，如不着念则生起心执；观苦、观无我亦复如是。此三根手为烦恼，欲断之故谓之放下。曰：『我眼不再执着于色，因故识亦不由眼根而起』。凡属欲界之色皆包含诸形色蕴，故称「欲色界色」，意指色蕴所有形色皆包括。此与本经卷中五色相无间断状态相承接，上述经文亦称与之相应的四色相。
§386
386.Idhalokanti ettha saṅkhāralokavisayoti adhippāyena, ‘‘vasanaṭṭhānaṃ vā’’tiādi vuttaṃ, tañca kho paṭhamadutiyavārehi idhaloko gahitoti katvā. Paṭhamadutiyavārehi pana idhaloko paralokoti vibhāgena vinā pañcavokārabhavo gahito; tathā tatiyavāre pañcavokārabhavo catuvokārabhavo ca gahitoti puna diṭṭhadhammasamparāyavasena taṃ vibhajitvā dassetuṃ, ‘‘na idhaloka’’ntiādi vuttaṃ . Idhalokanti ca sattasaṅkhāravaseneva gahitaṃ. Sabbampi saṅkhāravasena pariggahetvā dassetuṃ, ‘‘yampi me diṭṭha’’ntiādi vuttanti keci. Aparitassanatthaṃ taṇhāparitassanāya anuppādanatthaṃ. Yassa diṭṭhadhammoti vuccati, tassa pana abhāvato, ‘‘manussalokaṃ ṭhapetvā sesā paralokā nāmā’’ti vuttaṃ. Yesaṃ pana ‘‘idhaloka’’nti iminā sattalokassapi gahaṇaṃ icchitaṃ. Tesaṃ matena, ‘‘manussalokaṃ ṭhapetvā’’ti yojanā.
386.「此世」此处指以行蕴现象为主者，即集聚习气所在之处，故有「习气所在」之说。经文中「所在地」等词亦是指此义。此处唯以初二品行蕴称为此世，至第二与第三品，分别论及彼世与此世的区别，备注以五色与四色相分明地陈述，并以具见法之明晰区分，指示「非此世」之义。此世即以七习气为体而陈说。亦有部分文献以所见之事为境。欲断烦恼并非全数，乃指断除渴爱烦恼并非全数。若言所见境，因其不常住，将此刻住世间称为人世，余者皆谓彼世。若有人欲将「此世」包含七众生世界，以此为见，则谓之以「有人间为本」之义。
§387
387.Allīyasīti attabhāve bhogesu ca apekkhaṃ karosīti attho. Evarūpīti yādisī tadā dhammasenāpatinā kathitā, evarūpī. Dhammakathā na sutapubbāti yathākathitākārameva sandhāya paṭikkhepo, na sukhumagambhīrasuññatāpaṭisaṃyuttatāsāmaññaṃ. Tenāha ‘‘evaṃ panā’’tiādi.
387.「阿利耶」意指自性上对于所受之福乐的期待。此义如同当时法军元帅所说者，谓「诸如此类」。此不是未曾闻经者的语言，亦非以言语抽象、深妙空寂等常见义理而统摄，属于通说义项。所以说「正如是说」等。
Mayā gatamaggameva anugacchasīti dānamayapuññabhāvasāmaññaṃ gahetvā vadati, na bodhisattadānabhūtaṃ dānapāramitaṃ. Na paṭibhātīti ruccanavasena citte na upatiṭṭhati. Tenāha ‘‘na ruccatī’’ti. Tathā hesa vaṭṭābhiratoti. Ujumaggāvahā vipassanā bhagavatā panassa kathitapubbā.
我常依循往昔经历，而论述布施及福德性质时，并非论菩萨行布施波罗蜜多之义。亦非喜好于心，言心不悦合之意。故说「不喜悦」。此乃殊途之所，正行此正道观察者，为世尊所先说。
§388
388. Esitaguṇattā esiyamānaguṇattā ca isi, asekkhā sekkhā kalyāṇaputhujjanā ca, isīnaṃ saṅgho, tena nisevitanti isisaṅghanisevitaṃ. Kāmaṃ tassa vihārassa gandhakuṭipāsādakūṭāgārādivasena nisīdananipajjanāya rukkhalatādivasena bhūmisayādivasena ca anaññasādhāraṇā mahatī ramaṇīyatā attheva, sā pana gehassitabhāvena ariyānaṃ cittaṃ tathā na toseti; yathā ariyānaṃ nisevitabhāvenāti āha – ‘‘paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā’’ti. Tenāha bhagavā – ‘‘yattha arahanto viharanti, taṃ bhūmirāmaṇeyyaka’’nti (dha. pa. 98; theragā. 991; saṃ. ni. 1.261). Apacayagāminī cetanā sattānaṃ suddhimāvahatīti āha – ‘‘kammanti maggacetanā’’ti. Catunnaṃ ariyasaccānaṃ viditakaraṇaṭṭhena kilesānaṃ vikkhambhanaṭṭhena ca vijjā, maggasammādiṭṭhīti āha – ‘‘vijjāti maggapaññā’’ti. Samādhipakkhiko dhammo nāma sammāvāyāmasatisamādhayo. Tathā hi vijjābhāgiyo samādhipi samādhipakkhiko. Sīlaṃ tassa atthīti sīlanti āha – ‘‘sīle patiṭṭhitassa jīvitaṃ uttama’’nti. Diṭṭhisaṅkappoti sammāsaṅkappo. Tattha sammāsaṅkappassa upakārakabhāvena vijjābhāgo . Tathā hi so paññākkhandhasaṅgahitoti vuccati, yathā sammāsaṅkappo paññākkhandhena saṅgahito, evaṃ vāyāmasatiyo samādhikkhandhasaṅgahitāti. Tenāha – ‘‘dhammoti vāyāmasatisamādhayo’’ti. ‘‘Dhammo’’ti hi idha sammāsamādhi adhippeto, – ‘‘evaṃ dhammā te bhagavanto ahesu’’ntiādīsu (dī. ni. 2.13; ma. ni. 3.198; saṃ. ni. 5.378) viya. Vācākammantājīvāti sammāvācākammantājīvā maggapariyāpannā eva, te sabbepi gahitāti. Tenāha – ‘‘etena aṭṭhaṅgikena maggenā’’ti.
388. 对于修行者品性与修行状态的差别，修行者、未受教诲者、善逝以及善知识等称为『修行者群』，即以此群体为依止，称为修行者群所依。于修行者的住宿处，其形状诸如香气、茅舍、楼阁等建筑，以及依止树木、蔓藤和土地等自然环境，俱具极其特殊且广大的清爽宜人之理趣；但这仅限于对世俗凡夫而言，并不能令圣者之心欢喜。因为圣者对世间附属的依止不生欣悦，如经中所示——“在第一偈中曾称述于祇树给孤独园的景致”所言。因此世尊说：“阿拉汉们所住之处，此地即是怡人之地”（(伽陀经，老比库传991，律藏1.261)）。离欲之志向，谓超越一切烦恼生死之行为意志，故称为“业即为道之行意”(Kamma为业，意谓助道的行为意志)。圣谛四谛之成立在于破除烦恼及证得智慧，故谓“智慧即为道之智眼”(Vijjā为智慧，是见道理的明眼)。修定为道的辅助法，有八正勤、正念、正定共为之所摄，修定者亦属智慧的范畴。戒律意谓“守戒者生命至上”（sīlaṃ tāssa atthīti sīlanti），故世尊云：“守戒者生命为最上”。“正见正思”合称为“正思惟”，正思惟为智慧的助缘，正思惟与正定相依，称为“正思定所摄”；又八正道中，“正精进正念正定”共为定业，故谓“法（Dhamma）为正定之所依，且法即正定所尊”。言语及行为产生生活称为“正语正业正命”，其义皆包含于此修行八正道之中，故谓“由此八正道而得解脱”。
Upāyenāti yena vidhinā ariyamaggo bhāvetabbo, tena samādhipakkhiyaṃ vipassanādhammañceva maggadhammañca. ‘‘Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāra’’nti (ma. ni. 3.136) hi vacanato sammāsamādhiādayo maggadhammāpi samādhipakkhiyā. Vicineyyāti vīmaṃseyya, bhāveyyāti attho. Tatthāti hetumhi bhummavacanaṃ. Ariyamaggahetukā hi sattānaṃ visuddhi. Tenāha – ‘‘tasmiṃ ariyamagge visujjhatī’’ti. Pañcakkhandhadhammaṃ vicineyya, pañcupādānakkhandhe vipasseyya. Tesu hi vipassiyamānesu vipassanā ukkaṃsagatā. Yadaggena dukkhasaccaṃ pariññāpaṭivedhena paṭivijjhīyati, tadaggena samudayasaccaṃ pahānapaṭivedhena nirodhasaccaṃ sacchikiriyāpaṭivedhena, maggasaccaṃ bhāvanāpaṭivedhena paṭivijjhīyati, evaṃ accantavisuddhiyā sujjhati. Tenāha – ‘‘evaṃ tesu catūsu saccesu visujjhatī’’ti. Idhāpi nimittatthe bhummavacanaṃ. Saccesu vā paṭivijjhiyamānesūti vacanaseso.
修行方法指的是施行圣道的具体法门，是由其方式而定的，此中包含正定的辅助法、观智慧之法、以及贯穿整个道程的正法。世尊曾言：“比库们，我将为汝们而说正定，连同其助缘及伴侣等正法一并阐明。”（中部经卷3.136）故此，正定及其它道品为八正道的部分。词“vicineyya”意为“辨别”，“bhāveyyāti”为“精进”；“tattha”为“基于此故”，意指正道本为众生清净之因，故世尊说：“彼处于圣道中得以清净”之语（Dīgha尼柯耶，中部等）。辨析五蕴现象，则察五盖分别，将这五蕴微细处察观之，则生深刻的正见（vipassanā已盛）。基于此正见，能断知苦谛；基于断知苦谛而体验止息集谛；基于观修止谛，亲证灭谛；基于修习道谛，证入正觉。由此渐成无上清净，心转圆足。故言：“在这四谛中得以完全清净”。此中“基于因缘而成”的“bhūmi”即“因地”，兼摄鉴别与正见等诸义。
Avadhāraṇavacananti vavatthāpanavacanaṃ, avadhāraṇanti attho. Sāriputtovāti ca avadhāraṇaṃ tassa sāvakabhāvato sāvakesu sāriputtova seyyoti imamatthaṃ dīpeti. Kilesaupasamenāti iminā mahātherassa tādiso kilesūpasamoti dasseti, yassa sāvakassa visaye paññāya pāramippatti ahosi. Yadi evaṃ – ‘‘yopi pāraṅgato bhikkhu, etāvaparamo siyā’’ti idaṃ kathanti? Tesaṃ tesaṃ buddhānaṃ sāsane paññāya pāramippattasāvakavasenetaṃ vuttanti daṭṭhabbaṃ. Atha vā – ‘‘natthi vimuttiyā nānatta’’nti (dī. ni. ṭī. 3.141; vibha. mūlaṭī. suttantabhājanīyavaṇṇanā) vacanato sāvakehi vimuttipaññāmattaṃ sandhāyetaṃ vuttaṃ. Tenāha – ‘‘pāraṅgatoti nibbānaṃ gato’’tiādi. Sesaṃ suviññeyyameva.
“Avadhāraṇavacananti”即指出确定、阐明的语句，含义乃为“确定性”。称“萨利普塔”则指其作为弟子中具有代表性的贤辈，犹如“萨利普塔在弟子中之地位”一般的意涵。以“烦恼平息”为义，指此长老达摩观理明鉴，通过智慧而达至彻底的尽止。对此若尔说：“即便十分圆熟的比库，其究竟亦不过如此。”此乃诸佛教法中弟子已达智慧圆满者之叙事。亦或说：“未有出离处便无区别”，此说乃长老方言，表明得解脱此智慧乃胜妙无二。故谓“圆熟者即已入涅槃”，诸理皆明证。
Anāthapiṇḍikovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《教诫给孤独经》义注之隐义阐明完毕。
2. Channovādasuttavaṇṇanā2. 《教诫阐那经》义注
§389
389.Channoti idaṃ tassa nāmanti āha ‘‘evaṃnāmako thero’’ti. Yassa pana satthārā parinibbānakāle brahmadaṇḍo āṇatto, ayaṃ so na hotīti dassento āha – ‘‘na abhinikkhamanaṃ nikkhantatthero’’ti, lokanāthassa abhinikkhamanakāle kapilapurato nikkhantoti attho. Gilānapucchakāti gilānassa pucchanakā, gilānabhāvassa avatthaṃ sotukāmāti attho. Sasanato hiṃsanato satthanti āha ‘‘jīvitahārakasattha’’nti.
389. 对此名号加以阐明时说：“此长老名为如是。”然于世尊圆寂时，称其非辟支佛翔空者，即说明“非出家住处长老”之意。佛法天王于世尊圆寂时，于迦毗罗卫前现身，所谓“肉体病苦之咽哽”，即因病痛而引发呜咽之意。因佛法所持故，尊称其为“生命守护者”。
§390
390. Upavajjaṃ etassa natthīti anupavajjaṃ, karajakāyaṃ katvā āyatiṃ uppattirahitanti attho. Tenāha ‘‘anuppattika’’nti.
390. “无斥是指无谤违斥之意”，“杀害身心”等坏犯戒律故离别至未来间断。“安立此”（karajakāyaṃ katvā）谓已破坏戒律后遗留之身心持续存在，故称“无生无灭”，故世尊称之为“无生者”。
§391
391.Khayavayaṃ ñatvāti saṅkhāragataṃ khaṇabhaṅgaṃ netvā ñāṇena yāthāvato ñatvā. Netaṃ mamāti dukkhato samanupassanā saṅkhāresu diṭṭhesu mamaṃkārābhāvato. Nesohamasmīti aniccato samanupassanā aniccato tesu diṭṭhesu ahaṃkārābhāvato. Na meso attāti anattato samanupassanā anattato tesu diṭṭhesu attaggāhābhāvatoti āha – ‘‘netaṃ mama…pe… attāti samanupassāmī’’ti.
391. 了知毁灭，就是对色法假合体之暂时断灭，以智慧如实观察此现象。非“我有”是对相续苦诸法因无我所执之了知；“非我亦非他”则是对诸法无实体“我分”的了知。故说：“非我非我所有，谨慎观察诸法”，以显现无我真实之义。
§393
393.Tasmā puthujjanoti yasmā ariyo sabbaso pariññātavatthuko dukkhavedanaṃ adhivāsetuṃ asakkonto nāma natthi, tasmā puthujjano, kevalaṃ pana adhimāneneva – ‘‘nābhikaṅkhāmi jīvitaṃ, pariciṇṇo me satthā, nirodhaṃ disvā’’ti vadatīti adhippāyo. Idampīti idampi, ‘‘nissitassa calita’’ntiādi. Taṇhānissitabhāvena hi āyasmā channo māraṇantikaṃ vedanaṃ adhivāsetuṃ asakkonto ito cito parivattanto calati vipphandati, tasmā ‘‘nissitassa calita’’ntiādi manasikātabbaṃ, tena idaṃ sabbaṃ taṃ vipphanditaṃ na bhavissatīti adhippāyo. Kappasaddo kālapariyāyopi hoti, na kālavisesavācako evāti āha – ‘‘niccakappanti niccakāla’’nti. Yathā appahīnataṇhādiṭṭhiko puggalo taṃnissito allino, evaṃ tāhipi nissito amuttabhāvatoti āha – ‘‘taṇhādiṭṭhīhi nissitassā’’ti. Calitanti yathā yathā asamāraddhāya sammāpaṭipattiyā ādīnavavasena calantaṃ pana yasmā ariyassa vinaye virūpaṃ calitaṃ nāma hoti, tasmā āha – ‘‘vipphanditaṃ hotī’’ti. Tādise pana papañcavikkhambhanavasena cittassa calite asati bhāvanāya vīthipaṭipannatāya kilesapaṭippassaddhi eva hotīti āha ‘‘calite asati passaddhī’’ti. Tena vuttaṃ – ‘‘kilesapassaddhi nāma hotī’’ti.
393.因此，称为凡夫者，是因为这类人未能彻底知晓诸圣谛，亦无法承受痛苦的感受，故名为凡夫。然而仅凭内心自恃，独自说：“我不愿求取生命，师已涅槃，见证了寂灭。”此即为坚定之意。“此乃此者”（idam iti idampi）意为“对依止者而言，此即依止之动转”等等。以渴爱依止之性，具寿比库虽被遮蔽，不能承受将至死苦之痛感，却因内外来回变化、动摇、扰乱，而应当思惟“依止者之动转”，以此约束身心，否则一切便将散乱无凭，故作此判。轮回之声亦为时之轮转，非特指某时段，因此说：“永恒之轮，永恒之时”。正如放弃渴爱见的修行者依止于此，虽被缠绕，仍能超越束缚，故又说：“依止于渴爱见者”。动转即依止不正当的行为，依止圣者戒律时即称为“扰乱之动转”，故称“已扰乱也”。那些因妄想扰乱心意，在修习邪路时无法实现烦恼的真实止息，则谓之“动转中的不真实平静”。因此有言：“烦恼的真静止即由此而现”。
Bhavantaraṃ disvā namanaṭṭhena nati. Tenāha – ‘‘natiyā asatīti bhavatthāya ālayanikantipariyuṭṭhānesu asatī’’ti. Paṭisandhivasena āgati nāmāti paṭisandhiggahaṇavasena bhavantarato idheva āgamanaṃ nāma, cutivasena cavanavasena ito bhavantarassa gamanaṃ nāma na hoti āgatigatiyā asati katūpacitassapi kammassa uppattiparikappavasena pavattiyā abhāvato. Cavanavasenāti nibbattabhavato cavanavasena cuti, āyatiṃ upapajjanavasena upapāto na hoti. Yato gati āgati cavanaṃ upapāto na hoti, tato eva nevidha, na huraṃ, na ubhayamantarena, kāyassa gatiyā āgatiyā ca abhāvato sabbaso cutūpapāto natthi; tena na idhaloke ṭhitoti vattabbo. Na paraloke ṭhitoti vattabbo, na ubhayamantarena ṭhitoti vattabbo. Tenāha ‘‘nayidha loke’’tiādi. Tattha idhalokaparalokavinimuttassa saṃsaraṇapadesassa abhāvato, ‘‘na ubhayamantarenā’’ti vuttoti ubhayapariyāpanno na hotīti paṭikkhipanto, ‘‘na ubhayattha hotī’’ti āha. Ayameva antoti yo idhaloke paraloke ca abhāvo avijjamānatā anuppajjanaṃ, ayameva sakalassa dukkhamūlassa anto pariyosānaṃ.
见诸世间的生灭便当以礼敬报答。其义为：“因礼敬而失其实质，谓于世间诸过患生灭之中所现之不真实也”。所谓往来复返作为回来之名，有来去之意；而无确实的来去，仅因恶业产生，遂无逆转。来去一词反复表明生起与消失之理，若无生灭便无后续生死。由于身体无更替故称无生灭；乃至非此非彼两边亦无生死之迹，故无轮回，乃至不应谓生命常住于此中，也不可谓常住彼处或两者皆住。故言“非此界中”，其中含义为此界非生死之所居；非彼界亦非两者之间，故不应谓存在。又言“非两者间”，谓既非此界亦非彼界居所。此理基础在于离此此界与彼界之无明所致之无生无灭无生转，终结了一切苦的根本。此谓终极之境，圣者正见最深所依也。
§394
394.Kaṇṭhanāḷiṃ chindīti nāḷiṃ chindituṃ ārabhi. Tasmiṃ chindituṃ āraddhakkhaṇe chedo ca vattati; maraṇabhayañca okkami avītarāgabhāvato, tato eva gatinimittaṃ upaṭṭhāti. ‘‘Sopi nāma sabrahmacārīnaṃ anupavajjataṃ byākaritvā sarāgamaraṇaṃ marissatī’’ti saṃviggamānaso saṅkhāre aniccādivasena pariggaṇhanto. Arahattaṃ patvāti pubbe bahuso vipassanāya udayabbayañāṇaṃ pāvitattā tāvadeva arahattaṃ patvā arahattaphalapaccavekkhaṇānantaraṃ kaṇṭhanāḷicchedapaccayā jīvitanirodhena samasīsī hutvā parinibbāyi. Na hi antimabhavikassa arahattaṃ appatvā jīvitantarāyo hoti. Therassāti āyasmato channattherassa. Byākaraṇenāti hetumhi karaṇavacanaṃ ‘‘byākaraṇena hetunā’’ti. Tannimittañhi thero vīriyaṃ paggaṇhanto vipassanaṃ ussukkāpeti. Imināti, ‘‘atthi, bhante’’tiādivacanena. Theroti āyasmā sāriputtatthero. Pucchatīti, bhante, tathā kulasaṃsaggapasuto kathaṃ parinibbāyissatīti pucchati. ‘‘Pubbe kulesu saṃsaṭṭhavihārī’’ti sabrahmacārīnaṃ paññātassapi imasmiṃ ‘‘honti hete sāriputtā’’tiādinā bhagavato vutta-ṭṭhāne asaṃsaṭṭhabhāvo pākaṭo ahosi. Pakkampi nipakkaṃ viya sammāpaṭipajjamānāpi keci asaññatā upaṭṭhahanti. Sesaṃ suviññeyyameva.
394.割断咽喉血管，是指开始割断血管之时。此时即出现割断现象，死亡之惧离染爱之心随之消散，自然现起去路之缘。“这正是所有出家人由于未断染痴，断尽情爱的死亡所致。”修习观察无常无我法，看见诸法生起灭落，证得阿拉汉果者，死亡时因割断咽喉血管，顿时断尽生命，一息圆寂，得般涅槃。阿拉汉之果非最终存在，故生命不受断阻。这里之比库指尊长比库。所谓“因缘分析”指因缘所成之因缘句。于此缘起，长老勤奋精进，增长观慧。“此处”意为“有，尊者”。“比库”乃指长老沙利子。问曰：“尊者，此种世俗行为欲望如何能圆寂？”“尊者常于过去世间行住悉众皆知，故有此类人。”佛所说即此，若修行者虽初转正法，仍有未觉悟者掩藏其中。余下部分应迎待继续诠释。
Channovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《教诫阐那经》义注之隐义阐明完毕。
3. Puṇṇovādasuttavaṇṇanā3. 《教诫布纳经》义注
§395
395. Anantarasutte ‘‘paṭisallānāti phalasamāpattito’’ti vuttaṃ, tattha dhammasenāpatino ariyavihārassa adhippetattā, idha pana akatakiccassa paṭisallānaṃ nāma kāyavivekoti āha – ‘‘paṭisallānāti ekībhāvā’’ti. ‘‘Cakkhuviññeyyā rūpā’’ti panettha viññeyyarūpaṃ vijānantassa dvārabhūtaṃ cakkhunti ubhayaṃ ajjhattikaṃ bāhirañca āyatanaṃ abhinanditādisāmaññena tañceti ettha taṃ-saddena ekajjhaṃ paccāmaṭṭhanti āha – ‘‘tañceti taṃ cakkhuñceva rūpañcā’’ti. Yaṃ panettha viññeyyasaddena jotitaṃ viññāṇaṃ taṃ sampayuttadhammāti tadubhayaṃ, ‘‘manoviññeyyā dhammā’’ti padena kathitamevāti idha na gahitaṃ. Esa nayo sesesupi. Samodhānenāti sahāvaṭṭhānena, cittena nandiyā taṇhāya saha pavattiyā cittasahuppattiyāti attho. Tenāha – ‘‘uppajjati nandī’’ti. Pañcakkhandhadukkhassa samodhānanti pañcakkhandhasaṅkhātassa dukkhasaccassa paccavokāre sahappavatti hoti. Yasmā dukkhaṃ uppajjamānaṃ channaṃ dvārānaṃyeva vasena uppajjati, tathā samudayoti, tasmā āha – ‘‘iti chasu dvāresū’’tiādi. Kilesavaṭṭassa kammavaṭṭassa vipākavaṭṭassa ca kathitattā āha – ‘‘vaṭṭaṃ matthakaṃ pāpetvā dassetī’’ti. Dutiyanayeti ‘‘santi ca kho’’tiādinā vutte dutiye desanānaye. Pāṭiyekko anusandhīti na yathānusandhi nāpi ajjhāsayānusandhīti adhippāyo, pucchānusandhissa pana idha sambhavo eva natthīti. Sattasu ṭhānesūti akkosane paribhāsane pāṇippahāre leḍḍuppahāre daṇḍappahāre satthappahāre jīvitāvoropaneti imesu sattasu. ‘‘Bhaddakā vatime’’tiādinā khantipaṭisaṃyuttaṃ sīhanādaṃ nadāpetuṃ.
395.于《无间经》中有“闭关﹙正向果证﹚”之语，指正统胜者之圣行官职。此处“闭关”意指身心清净，谓身体无所妄作之违规，也即称为“闭关为一”。“眼识之色”指眼识所知之色，眼识者由内外所缘，故称“内外相”。此义与“彼即为眼”和“色”为同一，即所知即所缘。其所缘与所联系为“心识”，故称“心理所缘法”，此处未详述。后有“因正思维、心依止、与渴爱共起，生喜悦”，谓“生起欣乐”。五蕴之苦的分析，即五蕴集法的切实分析。既苦因于生起，如同门被封闭而生苦，故谓“六门亦如是”，即六根之苦生因门径封闭。因轮回之烦恼及业报，故谓“执持轮回”，又说“将遭恶业轮回服从”。第二意涵为“大乘第二说法”，谓存在与变化之义。初步简说不周，后续尚待深入。于七处拘辱、取舍、鞭打、杖打、师罚等七种施恶，生死现象等语甚严峻，借此激发耐心与自制，犹如狮子发怒之吼。
§396
396.Caṇḍāti kodhanā, tena dūsitacittatāya duṭṭhāti vuttā. Kibbisāti pāpā. Pharusāti īsakampi pasādasinehābhāvena luddā. Pharusavacanatāya vā pharusā, tathābhūtā pana luddā nāma honti, tasmā vuttaṃ ‘‘kakkhaḷā’’ti. Idañca teti, ‘‘hatthacchedaṃ nāsikaccheda’’nti evamādiṃ idañca aniṭṭhaṃ karissāmāti bhayadassanena tajjessanti.
396.“嗔恚”意为愤怒，因心污染而作恶行；“贫穷”意为恶劣。“粗恶”指粗暴含嫉妒怨恨意，故而被称为“刻薄”。“粗恶言语”即为粗暴，以上均称为“粗恶”。此处言“刻薄”乃因割鼻断臂等恶行，内心所引起恐怖幻境所致，人因恐怖而做此恶行。
Ghaṭikamuggarenāti daṇḍānaṃ kira aggapasse ghaṭākāraṃ dassenti, tena so ‘‘ghaṭikamuggaro’’ti vuccati. Ekatodhārādinā satthena karavālakhaggādinā. ‘‘Indriyasaṃvarādīnaṃ etaṃ nāma’’nti vatvā yattha yattha indriyasaṃvarādayo ‘‘damo’’ti vuttā, taṃ pāṭhapadesaṃ dassento ‘‘saccenā’’tiādimāha . Manacchaṭṭhāni indriyāni dameti saṃvaretīti indriyasaṃvaro, damo. Rāgādipāpadhamme dameti upasametīti damo, paññā. Pāṇātipātādikammakilese dameti upasameti vikkhambhetīti damo uposatho. Byāpādavihesādike dameti vinetīti damoti āha – ‘‘imasmiṃ pana sutte khanti ‘damo’ti veditabbā’’ti. Upasamoti tasseva damassa vevacanaṃ, tasmā damo ca so byāpādādīnaṃ vinayanaṭṭhena tesaṃyeva upasamanaṭṭhena upasamo cāti damūpasamo, adhivāsanakhanti.
“壶敲杵”意指杖棒之形状似壶型粗杵，故名“壶敲杵”。由佛所立的指导语即“根尘摄制”等意，即诸根对境之制伏称为“制伏”，即治愈。由贪嗔痴等恶法所制约，故名制伏。因斩断手足及杀生等恶业，心除染污称“净治”。“治愈”即平息、“止息”的意思，此处对戒律的耐心称为制伏和止息。因此，于本经中应知“制伏”之含义。止息正是对嗔恚等恶根的降伏和令其平息，故止息即制伏，亦即耐心之体现。
§397
397. Tattha khantiyaṃ katādhikāro taṃ janapadaṃ gantvā mahājanassa avassayo hoti, tasmā tadassa apadānaṃ samudāgamato paṭṭhāya vibhāvetuṃ, ‘‘ko panesa puṇṇo’’tiādi āraddhaṃ. Etthāti etasmiṃ sunāparantajanapade. Asappāyavihāranti bhāvanābhiyogassa na sappāyaṃ vihāraṃ.
在那里，耐心的施主前往该地区，成为众多大众的依止，因此为了指引他从危险之出发处辨析清楚，便开始探问“何者为善”之类的问题。此处『此处』指的是此乡接邻之地界。所谓非安隐之居，乃修习所缘不安隐之处。
Dve bhātaroti avibhattasāpateyyā avibhattavohārasaṃyogā. Tenāha ‘‘tesū’’tiādi. Janapadacārikaṃ caranto bhaṇḍaṃ gahetvā janapadesu vikkayaṃ karonto.
所谓『二兄弟』，即不被分割的三皈依者的归依集体与不分割的善法结合体。基于此故，文中云“在那些人中”等。游行乡野，携带器具，在各地造成退减。
‘‘Buddhapūjaṃ dhammapūjaṃ saṅghapūjaṃ karissāmā’’ti tanninnā. Aṭṭhimiñjaṃ āhacca aṭṭhāsīti, ‘‘buddho’’ti vacanaṃ assutapubbaṃ sotapathaṃ upagataṃ anappakaṃ pītisomanassaṃ samuṭṭhāpentaṃ pītisamuṭṭhānapaṇītarūpehi chavicammādīni chinditvā aṭṭhimiñjaṃ āhacca aṭṭhāsi. Vissajjitanti vikkiṇanavasena viniyojitaṃ. Kammaṭṭhānaṃ na upaṭṭhātīti bhāvanāvīthiṃ na otarati. Mayhaṃ asappāyoti mayhaṃ kammaṭṭhānabhāvanāya sappāyo upakāro na hoti.
“我们将行佛供、法供、僧供”是其发愿。带领众人到第十八（经卷），而“十八”的名称始于前谛听、初果士等到达，所生起之无剩喜乐。祛除嗜欲等习气之良好喜乐起时，摧断诸诸如刺青等肮脏之物，带领到第十八经。所谓“放弃”，谓以示市出售为依托。因其不亲近法所设之修行故，修道之径不遂行。我之所谓“非安隐”，即对我从事修行无益处也。
Kocicaṅkamituṃ samattho nāma natthi mahatā samuddavīcisaddena upaddutattā bhāvanāmanasikārassa anabhisambhuṇanato. Tenāha ‘‘samuddavīciyo’’tiādi. Soti makuḷavihāro.
无人能安于杂念纷至之处，盖因大海涛音扰乱，修心无从成就。故文中云“海浪翻滚”等。谓为声响起伏之不安。
Uttamajavena gacchamānā yathādhippetaṃ maggaṃ atikkamitvā aññataraṃ dīpakaṃ pāpuṇi.
顺着优良的道路而行，超越所规定之道，获得另一明灯。
Uppādikaṃ uṭṭhāpetvāti mahāvātamaṇḍalasamuṭṭhāpanena tasmiṃ padese mahāsamuddaṃ saṃkhobhento mahantaṃ uppādaṃ uṭṭhapetvā.
所谓生起并引发，乃以大风暴集结之势，在地方掀起大海之翻涌，致生巨大浪涌而扬起。
Thero, ‘‘amhe āvajjeyyāthā’’ti kaniṭṭhassa vacanaṃ saritvā antarantarā āvajjeti, tasmā tadāpi āvajjeti, taṃ sandhāya vuttaṃ – ‘‘tasmiṃyeva khaṇe āvajjitvā’’ti. Sammukheti sīsaṭṭhāne. Paṭivedesunti pavedesuṃ, upāsakā mayanti paṭijāniṃsu. Imināti iminā mayhaṃ pariccattakoṭṭhāsena. Maṇḍalamāḷanti muṇḍamaṇḍalamāḷasadisaṃ paṭissayaṃ. Paricārakāti avasesagāmino.
长老言：“我们应当责备年少的比库。”说完幼小比库的话，渐次加以责备。因此即便如此，仍加以责备。对此作解说说：“就在那一刻责备。”“正面”指的是头部部位。“触罪”即触犯戒律。居士们想起了这点。“以此”为“以这”为我等服务着的僧舍。比喻为环绕头部的花环，即比头冠饰花环还要像的依凭。奉侍者即是宴席终了的回家者。
Saccabandhassa okāsaṃ karonto ‘‘ekūnapañcasatāna’’nti āha. Taṃ divasaṃ…pe… aggahesi, tena so thero paṭhamaṃ salākaṃ gaṇhantānaṃ etadagge ṭhapito.
在约定断戒期时，说“九十九日”之类的话。这一天……他承接此日，因此那个长老是首位拿起记号棒的人，被安置在这里。
Vāṇijagāmaṃ gantvāti vāṇijagāmasamīpaṃ gantvā. Buddhakolāhalanti buddhānaṃ upagamma sattānaṃ uppajjanakutūhalaṃ.
往商人居住地或去了商人居住地附近。“佛陀喧哗”即佛陀到来引起众生的好奇与惊动。
Mahāgandhakuṭiyaṃyevāti jetavanamahāvihāre mahāgandhakuṭiyaṃyeva. Paricaritabbanti upaṭṭhātabbaṃ.
“大香阁”即迦维罗园旃檀林大寺中的大香阁。应当为它提供服侍，给予照料。
Gandhakaṭṭhānīti candanaagarusalaḷādīni sugandhakaṭṭhāni. Sesaṃ suviññeyyamevāti.
“香木处”即檀香、仗胶、沙罗树等芳香木。其余之处堪称极妙芳香。
Puṇṇovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《教诫布那经》注释之隐义阐明已竟。
4. Nandakovādasuttavaṇṇanā四、《教诫难德咖经》注释
§398
398.Saṅghassabhāraṃ akāsi upāyena nandakattherassa ovādena vinetabbānaṃ bhikkhunīnaṃ vinayatthaṃ. Tenāha ‘‘imaṃ panā’’tiādi. Pariyāyati pavattatīti pariyāyo, paṭipāṭīti āha – ‘‘pariyāyenāti vārenā’’ti. Assāti nandakattherassa. Vadāpesi aññehi attano anokāsabhāvaṃ. Pariyāyena ovadantīti ovadituṃ samatthā bhikkhuniyo vārena ovadanti. Idaṃ pariyāyena ovadanaṃ. Cittaṃ ekaggaṃ hoti pasīdati pubbacariyasiddhena gāravabahumānena gehassitapemavasena.
398.长老南达的教诲方式便是用妙法，引导比库尼们应当克制。于是说“这些呢”诸语。方便法即犹如流转法，依教则为修行法。以“方式”为谓，长老南达说的话。长老在与他人论事时揭露自己的坦诚性质。以方便法规劝诫，即能令比库尼恰当地接受教诲。此谓有效的方便规劝。心意专一而宁静，因有实现前行通达使然的尊敬、崇高感与居家爱护之情。
Gotamīti mahāpajāpatigotamī. Seṭṭhissāti bārāṇasiseṭṭhino.
『果德玛』之名即『大巴嘉巴娣果德弥』。『波罗奈史之首领』即指波罗奈史的统治者。
Teti paccekabuddhe. Kiṃ nu khoti pucchi ciratarakālaṃ puññakiriyāya paribhāvitasantānatāya, paccekabuddhesu ca gāravabahumānatāya. Duggatehipi sakkā kātunti duggatehipi yathāvibhavaṃ katā kuṭi tumhākaṃ vasituṃ sakkāti pucchi.
『三』指辟支佛。『那时何故』问曰：长期以来因修习善业而积累的众多子嗣所生，如此被尊敬而高傲于辟支佛群中。『即使在恶趣中亦能安住』问曰：难道恶趣之人也能安于其中，如辟支佛安于自己所建立的小屋一般，住持其间吗？
Hatthakammaṃ dethāti hatthakammaṃ katvā dethāti attho. Ānisaṃsaṃ ācikkhitvāti ‘‘tādisānaṃ mahesīnaṃ kataṃ veyyāvaccaṃ amhākampi dīgharattaṃ hitāya hoti. Āvāsadānañca nāma mahapphalaṃ mahānisaṃsaṃ nibbattaṭṭhāne mahāsampattiāvahaṃ bhavissatī’’tiādinā ānisaṃsaṃ ācikkhitvā. Gāḷhena ovādena tajjetvāti, ‘‘imesu nāma karontesu tvaṃ kasmā na karosi, mama jeṭṭhakadāsassa bhariyabhāvaṃ na jānāsi. Sabbehipi kariyamānassa hatthakammassa akaraṇe tuyhaṃ idañcidañca dukkhaṃ āgamissatī’’ti bhayena tajjetvā. Sataṃ sataṃ hutvāti sataṃ sataṃ dāsaputtā ekajjhaṃ hutvā ekañca ekañca kuṭiṃ katvā adāsi. Caṅkamanādiparivāranti caṅkamanarattiṭṭhānadivāṭṭhānabhojanādiparivāraṭṭhānasahitaṃ. Jaggitvā upaṭṭhāpetvā. Vissajjāpesīti pariccajāpesi. Parivattāpetvāti cetāpetvā. Ticīvarānīti sahassagghanikāni ticīvarāni katvā adāsi. Kālena kālanti kāle kāle, kismiñci kāleti attho. Rajje ṭhitassāti sabbabhūtūpakārarajje ṭhitassa.
『亲手所作』意为亲自实施。『示现因缘』即宣说这类大尊者所作的事，是对大众长期利益有益。所授舍宅，称为大功德大因缘，使其安处得大财富。『严厉劝戒遣除』谓用强硬的训斥令其断除：「这等所作之人，你为何不作？你不知你是我最年长之婢妇。对于所有所作亲手之事，不为而忽视，必现苦报。」心怀惧怖而断除。『一百一百次』谓连续多时，一百个婢子集合，依次各造一居室，并设有监护和照料，如守卫、刑罚、饮食保护之职。『唱歌侍奉』即守护执行。『赐予出离』谓施舍与抛舍。『使转化』谓使心转变。『三衣』即割修一千零三斤三衣以布施。『时常而行』谓依时进行。『在王处』谓居于统治者王廷中，是诸众生之所属处所。
Nandakattheropīti tadā jeṭṭhakadāso etarahi nandakatthero pabbajitvā arahattaṃ patto. Jeṭṭhakadāsidhītā …pe… aggamahesiṭṭhāne ṭhitāti mahāpajāpatigotamiṃ sandhāya vadati. Ayamāyasmā nandakoti ayameva samudāgamato āyasmā nandakatthero. Etāva tā bhikkhuniyoti etāvatā samudāgamato pañcasatā bhikkhuniyo.
『谓南达长老』即当时年长婢妇之弟子南达长老出家证阿拉汉果。『吉施丹女弟子……立于第一法长』谓其意指大巴嘉巴娣果德弥，是众多比库尼中第一法师。『此长老南达』即昔日自家出家成为长老者。直接从大巴嘉巴娣果德弥处出家，因而被称为长老南达。总计五百比库尼由如此方式出家。
§399
399.Hetunāti ñāyena aviparītapaṭipattiyā. Pubbabhāgā hi purimā purimā paṭipadā pacchimāya kāraṇaṃ. Yāthāvasarasato diṭṭhanti yathābhūtasabhāvato paccakkhaṃ viya.
『因缘』意指以智慧知因缘法之事实，不逆背行为。前半部即昔日之旧行，后半部即现今因缘。其如真实自然之理，似于真实而当面显现。
§401
401.Taṃ sabhāvaṃ taṃsabhāvanti tassā vedanāya paccayabhāvena anurūpaṃ.
『其性』谓其本性。『谓其性』谓受感官刺激而引起的感受，是依其因缘相应生起的。
§403
403.Paṭhamataraṃyeva aniccāti tassāpi chāyāya aniccabhāvo paṭhamataraṃyeva siddho. Na hi kadāci aniccaṃ nissāya pavattaṃ kiñci niccaṃ nāma atthīti.
首先，事物本质上是无常的，其影像亦属无常，此理初步即已确立。因为无论何时，依赖于无常而运转的事物，实无常恒不变的所在。
§404
404.Anupahanitvāti avināsetvā. Kathaṃ pana maṃsakāyaṃ cammakāyañca avināsetvā itaresaṃ kantanaṃ hotīti byatirekamukhena dassetuṃ, ‘‘tatthā’’tiādi vuttaṃ. Cammaṃ alliyāpentoti camme laggāpento cammapaṭibaddhaṃ karonto. Cammaṃ baddhaṃ katvāti vivarakāle na phālento cammabaddhe katvā. Evaṃ akatvāti evaṃ maṃsacammakāyānaṃ vināsanaṃ akatvā, vilimaṃsādivikantanena aññamaññaṃ vivecetvā. Tattha vilimaṃsanti cammanissitamaṃsaṃ, paṭicchannakilomakanti ca vadanti. Nhārūti sukhumanhāru. Bandhananti cammamaṃsānaṃ sambandhaṃ. Tenāha – ‘‘sabbacamme laggavilipanamaṃsamevā’’ti. Antarakilesamevāti antare citte jātattā sattasantānantogadhatāya abbhantarabhūtakilesameva.
所谓“未毁坏”，是指不被毁坏而持存。如何使肌肉与皮肤不被毁坏，而又有彼此纠缠呢？以例外的情况显现说：“正是如此”。所谓皮肤紧密附着，就是皮肤结合成体。所谓“结合成体”并非于揭示时拆开皮肤，而是表示虽未拆开肉体皮肤，却能区别彼此。这样说“未拆卸”，指的就是肌肉皮肤体之不灭，彼此间以筋膜等结缔组织分隔开来。筋膜即细如须发的筋膜，所谓“结合”就是皮肉间之联结。故说：“诸皮如胶般结合”。所谓内障碍，是指心中所生诸心结，即因三事缠结生之内障碍。
§405
405.Tajjaṃ vāyāmanti nidassanamattaṃ daṭṭhabbaṃ. Tathā hi purisena kuṭhārinā chejjaṃ chindite chejjaṭṭhānassa sallakkhaṇaṃ icchitabbaṃ, tassa paṭighātabhāvo icchitabbo, kāyapariḷāhābhāvo icchitabbo, tassa avaṭṭhānaṃ icchitabbaṃ, kiccantare ajjhupekkhaṇaṃ icchitabbaṃ, evaṃ paññāya kilese chindantassa yogino vīriyabalena saddhiṃ sati-pīti-passaddhi-samādhi-upekkhāsambojjhaṅgaṃ icchitabbanti āha – ‘‘evaṃ na vinā chahi…pe… sakkotī’’ti.
由此可见，其意欲现为示范。例如人以刀具切割肉体，须须辨认所切部位，有意欲知痛苦之心，有意欲知身体衰惫之心，有意欲知所受苦楚之心，有时亦须暂时观看，由此觉知行者用力以定慧力，结合正念喜悦平静禅定静虑等觉支，称曰“如是不可缺…等，能胜也”。
§407
407.Tena kāraṇenāti yena tāsaṃ bhikkhunīnaṃ sā dhammadesanā sappāyā, āsevanamandatāya pana ajjhāsayena paripuṇṇasaṅkappā na jātāyeva; puna tathā desanāya sati āsevanabalavatāya paripuṇṇasaṅkappā bhavissanti; tena kāraṇena tvampi tā bhikkhuniyo teneva ovādena ovadeyyāsīti.
基于此因缘，若彼比库尼们其法教诲圆满成熟，因修行浅薄意念未生圆满志向，因此其当以此劝诫劝导。若依教诲因念力量浅薄，则终不生圆满志向；若依念力及奉行力量，则必生圆满志向。故此基于此因缘，汝等比库尼当以彼教诲予以劝导。
§415
415.Sabbapacchimikāti sabbāsaṃ kaniṭṭhā sotāpannā, anariyā tattha kāci natthīti attho. Tenāha – ‘‘sesā pana…pe… khīṇāsavā cā’’ti. Yadi evanti akhīṇāsavāpi tādisā bhikkhunī atthi. Evaṃ sati sukkhavipassakabhāvenapi sati khīṇāsavabhāve ariyassa vinaye aparipuṇṇasaṅkappāvāti adhippāyena codeti, ‘‘kathaṃ paripuṇṇasaṅkappā’’ti? Itaro ajjhāsayapāripūriyāti kāraṇaṃ vatvā, ‘‘yassa hī’’tiādinā tamatthaṃ vivarati. Ajjhāsayapāripūriyāti tattha adhippāyapāripūriyā, na sabbaso guṇapāripūriyāti adhippāyo. Tenāha ‘‘kadā nu kho’’tiādi. Etena pādakajjhānasammasitajjhānānaṃ visadisatāya puggalassa vipassanākāle pavattaajjhāsayavasena ariyamagge bojjhaṅgamaggaṅgajhānaṅgānaṃ visesatāti ayamattho dīpitoti veditabbo. Sesaṃ suviññeyyameva.
所谓“全体初级”，是指所有最低阶入流比库尼。此乃义谓彼处未有非圣者。如是故说：“剩余者乃已断尽出流者。”若真有此类无断尽出流者之比库尼，依此说法，即便微妙观慧修习正念，亦仍有未断尽出流之圣者戒律心志不圆满者，作此责问曰：“云何能成圆满志向？”他者则以完成意志为因，明说其本义以“谁”的语句。所言完成意志者即此处所说心志一应完备，非普遍全部优良完备。故而说：“究竟何时……”如是以跏趺坐禅时持戒清净之禅定入观为明晰缘由，于圣道修习时凭意志力及觉支及禅定之特质。此义应深信，以为可详细理解。
Nandakovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《教诫难德咖经》注释之隐义阐明已竟。
5. Rāhulovādasuttavaṇṇanā五、《教诫拉胡喇经》注释
§416
416.Vimuttiṃparipācentīti kilesānaṃ paṭippassaddhivimuttibhūtaṃ arahattaṃ sabbaso pācenti sādhenti nibbāpentīti vimuttiparipācanīyā. Dhammāti kāraṇadhammā. Tenāha – ‘‘visuddhikāraṇavasenā’’ti, arahattasaṅkhātāya visuddhiyā sampādanavasenāti attho. Saddhindriyādayo visujjhamānā maggapaṭipāṭiyāva sabbaso assaddhiyādīhi cittaṃ vimocentā aggaphalavimuttiṃ sampādenti. Tesaṃ pana visuddhi bālaparivajjanena paṇḍitapayirupāsanena pasādāvahadhammapaccavekkhaṇāya ca hoti. Tato idha pannarasa dhammā adhippetāti dassento, ‘‘vuttañheta’’ntiādimāha.
所谓“成就解脱”，是指诸烦恼皆被灭除，俱足清净之阿拉汉果得完成，谓之成就解脱。所谓法者，意指因缘法。故说：“按清净因缘之故。”是指成就以阿拉汉所证清净功德之故。信根等得清净，随修行道途，能完全除去心中一切不信，进而了知第一果之解脱。于此清净之中，藉由不轻视愚人，尊重智者而生安乐；并藉助法理反省从而坚定意志。因此现说此中十五法而示之，谓曰“如前所说”等。
Tattha assaddhe puggaleti saddhārahite puggale. Te hi nissāya na kadāci saddhā sambhavati, tesaṃ pana diṭṭhānugatiāpajjanena aññadatthu asaddhiyameva vaḍḍhati, tasmā te paṭibhayamaggo viya dūrato vajjetabbā. Assaddhiyanti ca saddhāya paṭipakkhabhūtā asaddheyyavatthusmiṃ adhimuccanākārena pavattā saṃkilesadhammā veditabbā. Saddhe puggaleti saddhāsampanne puggale. Te hi nissāya saddheyyavatthusmiṃ anuppannā uppajjati, uppannā bhiyyobhāvaṃ vepullaṃ āpajjati. Saddheyyavatthūti ca buddhādīni ratanāni kammakammaphalāni ca. Sevatoti labbhamānaṃ saddhāsampadaṃ uppādetuṃ vaḍḍhetuñca nisevato. Sesapadāni tasseva vevacanāni. Atha vā sevato upasaṅkamato. Bhajato tesaṃ paṭipattiyaṃ bhattiṃ kubbato. Payirupāsatoti tesaṃ ovādānusāsanikaraṇavasena upaṭṭhahato. Pasādanīyasuttantā nāma buddhādiguṇapaṭisaṃyuttā pasādāvahā sampasādanīyasuttādayo. Te hi paccavekkhato buddhādīsu anuppannā pasannā upajjati, uppannā bhiyyobhāvaṃ vepullaṃ āpajjati. Imehi tīhākārehīti imehi yathāvuttehi tīhi kāraṇehi. Paṭipakkhadūrībhāvato paccekaṃ sūpahārato ca āsevanaṃ bhāvanaṃ labhanti. Saddhindriyaṃ visujjhati maggaphalāvahabhāvena acchati visuddhiṃ pāpuṇāti. Iminā nayena sesapadesupi attho veditabbo.
此处所谓『无信之人』，即无信根的众生。此等众生，依赖之处乃是无时无刻生起信心，因其无信故，并非偶尔生信，而因目见所缘等堕落，反而于别处更增无信之心，因此应自远远称之为恐惧之径。谓其为无信者者，乃相对于有信根者而言，无信者诸漏由无信之境持续增长，其增量甚大。所谓有信根者即具备信心的众生，彼等因依止有信之境而生起信根，且此信根不断增长，增益充分。所谓有信之境者，包括佛及诸宝、业果等。所谓『侍奉』，是指为增长与产生现成信根而勤勉侍奉。『侍奉』一词依语境或指跟随侍奉，或指近前接近侍奉。『供养』则是依其修行而给养。『恭敬』是指依其教诲规谏行为加以恭敬。所谓「能够使心净化之经」，乃指诸佛及诸宝的相关经文，其中因观照佛德而生起的生信净心。此等经文若加以仔细检视，则对佛德生起未曾起过的信心，且使此信心更增不退。依此三种因缘，具相对恶劣者及分别恶境者所得的生存境界，分别获得不同层次之侍奉、修持、勤奋、护持等。藉由信根的生起，能清净信根并以带来道果为责任，从而向涅槃清净大境迈进。由此引导，可见即便诸余词句亦应遵此义理加以理解。
Ayaṃ pana viseso – kusīteti alase sammāpaṭipattiyaṃ nikkhittadhure. Āraddhavīriyeti paggahitavīriye sammāpaṭipanne. Sammappadhāneti anuppannānaṃ akusalānaṃ anuppādanādivasena pavatte cattāro upāyappadhāne. Paccavekkhato paṭipattiṃ avekkhato. Te hi paccavekkhato līnaṃ abhibhavitvā sammadeva ārambhadhātuādi anuppannānaṃ vidhinā satisampadāya uppādāya bhiyyobhāvāya saṃvattati. Asamāhite bhantamigabhantagoṇasappaṭibhāge vibbhantacitte. Samāhite upacārasamādhinā appanāsamādhinā ca sammadeva samāhitacitte. Jhānavimokkheti savitakkasavicārādijhānāni paṭhamādivimokkhe ca. Tesañhi paccavekkhaṇā uparūpari accantameva samādhānāya saṃvattati. Duppaññeti nippaññe, ariyadhammassa uggahaparipucchāsavanasammasanābhāvena sabbaso paññārahite ca. Paññavanteti vipassanāpaññāya ceva maggapaññāya ca samannāgate. Gambhīrañāṇacariyanti gambhīraṃ khandhāyatanadhātusaccapaṭiccasamuppādādibhedaṃ ñāṇassa caritabbaṭṭhānaṃ, yattha vā gambhīrañāṇassa cariyaṃ pavattati. Tattha hi paccavekkhaṇā sammohaṃ vidhamati, anuppannāya paññāya uppādāya bhiyyobhāvāya saṃvattati. Suttantakkhandheti suttasamūhe.
此处论述殊胜——所谓『懒惰』，即言正行之修持弃怠怠惰。所谓『奋发精进』，是指具已用心奋发之勇气和精进于正行。所谓『正便利法』，乃指未生不善业之根、不断之维持及能除不善、促生善四种对治手段。修习者对修行进行检视，并观察自身修持情况，能使他们摒弃萎靡缘染之心，调摄自身，全然开起正当用功之因缘，进而产生未生之善法，促使其生长广博。懈怠时如失群野兽失散群兽，心念涣散。正定时则借近行定、安止定而入于正定心，达至禅那等解脱处分。此处所说禅林之出离，指第一禅及初禅等带有初禅思维构成的禅。由此再借观察涌现，层层渐进且持久专注。若愚痴则愚痴，因对圣法不起疑惑，不思议圣法起疑惑，皆无智慧。智慧者则具足观慧及道慧，深入智慧行。所谓深慧行者，是对蕴、处、界、实相、缘起等细微差别之智慧体认，亦即深慧行之所归，于此处，观察观照能拔除迷惑，催生未生智慧遂渐渐增长。所谓『经文集』，意为经典之全集说。
Pubbe saddhindriyādīnaṃ visuddhikāraṇāni, ‘‘vimuttiparipācanīyā dhammā’’ti vuttānīti idha saddhādike aññe ca dhamme dassento, ‘‘aparepī’’tiādimāha. Tattha saddhādīnaṃ vimuttiparipācanīyatā dassitā eva, aniccasaññādīnaṃ pana vimuttiparipācanīyatāya vattabbameva natthi vipassanābhāvato. Tenāha – ‘‘ime pañca nibbedhabhāgiyā saññā’’ti. Kalyāṇamittatādayoti kalyāṇamittatā sīlasaṃvaro abhisallekhakathā vīriyārambho nibbedhikā paññā ime kalyāṇamittatādayo pañca dhammā. Ayamettha saṅkhepo, vitthāro pana ‘‘meghiyasuttasaṃvaṇṇanāyaṃ’’ (udā. aṭṭha. 31) vuttanayena veditabbo. Lokaṃ volokentassāti buddhaveneyyasattalokaṃ buddhacakkhunā visesato olokentassa.
先前述及信根等净化因缘，称之为『解脱共修之法』，此处以说明信及其他法已示释，谓曰『不可前他人』等语。此处对信等诸法之解脱共修因缘有所揭示，而无常见等解脱因则因缺少内观故终不能成立。为此言及『五俱绝断之见』，均属善友等，称善友乃在戒行端正、修习精进、智慧增长及断惑慧所摄受即断断慧五法。其余言简意赅，而详尽释义则在《云集经义疏》（Udāna Aṭṭhakathā，章节31）中。谓曰『观察世间』者，乃指佛陀以智慧观察世间七重王国之类。“
§419
419. Āyasmato rāhulassa indriyānaṃ paripakkattā saddhiṃ paṭṭhapitapatthanā devatā udikkhamānā tiṭṭhanti, – ‘‘kadā nu kho uttari āsavānaṃ khaye vinessatī’’ti. Yadā pana satthā evaṃ parivitakkesi, tāvadeva samānajjhāsayatāya sabbakālaṃ taṅkhaṇaṃ āgamentiyo tā devatāyo taṃ samavāyaṃ disvā ekasmiṃ andhavanasmiṃyeva sannipatitā. Upālissa gahapatino dīghanakhaparibbājakassa catusaccadhammesu dassanakiccena pavatto sotāpattimaggoti tesu suttesu (paṭi. ma. aṭṭha. 2.2.30) paṭhamamaggo ‘‘dhammacakkhu’’nti vutto, tassa dassanatthassa sātisayattā, brahmāyuno pana phalañāṇāni heṭṭhimāni tīṇi sātisayānīti brahmāyusutte(ma. ni. 2.383 ādayo) tīṇi phalāni ‘‘dhammacakkhu’’nti vuttāni. Idaṃ panettha āyasmato rāhulassa maggañāṇaṃ phalañāṇañca dassanattho sātisayo, tāhi ca devatāhi yaṃ ñāṇaṃ adhigataṃ, taṃ sātisayamevāti vuttaṃ – ‘‘imasmiṃ sutte cattāro maggā, cattāri ca phalāni dhammacakkhuntiveditabbānī’’ti. Kiṃ pana sāvakānaṃ saccābhisamayañāṇe atthi koci visesoti? Āma atthi. So ca kho pubbabhāge vuṭṭhānagāminivipassanāya pavattiyākāravisesena labheyya kāci visesamattā. Svāyamattho abhidhamme ‘‘no ca kho yathā diṭṭhippattassā’’ti saddhāvimuttato diṭṭhippattassa kilesappahānaṃ pati visesakittanena dīpetabbo. Kiṃ pana āyasmā rāhulo viya tā devatā sabbā ekacittā pageva cattāri phalāni adhigaṇhiṃsūti? Noti dassento ‘‘tattha hī’’tiādimāha. Kittakā pana tā devatāti āha ‘‘tāsañca panā’’tiādi.
第四百一十九经文述及，具寿长老罗睺罗根成熟时，与天神同立一处，彼等问曰：“何时以后余染污将得断尽灭尽？”当时导师常以此语相思维，天众亦常应此问题合掌聚集，宛如同在一处幽暗树林之中。又谓，居于须达比家属下、长指游方人中有一位长老，以四圣谛教法示醒众生，得流果之道，名为“法眼”。此训已引申，随演绎于本经藏中称之为“法眼”，并佐以梵天寿命中最高的三种智证，称为三识；此三智及天神所获智证即谓三识。此经旨在显示长老罗睺罗所达的道果智证与天众齐备一致。对于声闻得真理业力之智，有何特殊处？确有，此等特异乃由先前修习得无碍内观所成之殊胜特点。又于自性法无染解脱中，亦可借智慧净信作为区别标志。最后，提及罗睺罗如是所有天众一致取得四果，此说非也，文中有明说“此处皆为低下果位”等语。所谓天众是指“彼诸天众”。
Rāhulovādasuttavaṇṇanāya līnatthappakāsanā samattā. · 《教诫拉胡喇经》注释之隐义阐明已竟。
6. Chachakkasuttavaṇṇanā六、《六六经》注释
§420
420.Ādimhikalyāṇanti ādikoṭṭhāse kalyāṇaṃ etassāti vā ādikalyāṇo, taṃ ādikalyāṇaṃ, ādikalyāṇabhāvo ca dosavigamena icchitabbo. Yañhi sabbaso vigatadosaṃ, taṃ paripuṇṇaguṇameva hotīti ‘‘niddosa’’nti vuttaṃ. Katvāti ca padaṃ, ‘‘kalyāṇaṃ katvā bhaddakaṃ katvā’’ti purimapadadvayenapi yojetabbaṃ. Desanākāro hi idha kalyāṇasaddena gahito. Tenevāha – ‘‘desetabbadhammassa kalyāṇatā dassitā hotī’’ti, dutiye pana atthavikappe desetabbadhammassa kalyāṇatā mukhyeneva kathitā itarassa atthāpattito. Majjhekalyāṇaṃ pariyosānakalyāṇanti etthāpi eseva nayo. Ayañca desanāya thomanā buddhānaṃ āciṇṇasamāciṇṇāvāti dassetuṃ, ‘‘iti bhagavā ariyavaṃsa’’ntiādi vuttaṃ. Dhammaggahaṇampi desanāya thomanā evāti ‘‘navahi padehī’’ti vuttaṃ.
第四百二十经文论及，所谓最初之善，乃首善，是智慧之开端，须称为最初之善及具有最初之善之性质。此种最初善者，是无嗔恨之善。谓“无过者”之义即是此言。所谓造作意涵，包括“作善行”、“成善法”，是由两个以上的词连接而成。训诂所示，本处“善”之语用，主要是为阐明所当宣讲教法的善性；其次，亦说明事实上教法本质的主要善属性。所谓中间之善及终结之善，亦依此道理规约说法。此处是为避免令佛陀的觉悟境界示现出大小羞辱之感，而被称为“如是佛陀之高贵世系”的缘起曰。引文提及“法集”的弘扬与说法的高贵，正是佛陀教法之殊胜无双。亦有云“新生之九品法之教义”，可证本义。
Vedanā yāthāvato jānanaṃ, tañca maggakiccaṃ, tassa upāyo vipassanātiāha – ‘‘sahavipassanena maggena jānitabbānī’’ti. Pariññābhisamayādikiccena nibbattiyā asammohato ca paṭivijjhitabbo. Tebhūmakacittameva kathitaṃ sammasanaṭṭhānassa adhippetattā. Esa nayo dhammāyatanādīsupi. Dhammāyatanassa vā āyatanabhāvato bahiddhāgahaṇaṃ, na sabbaso anajjhattabhāvato. Vipākavedanāpaccayā javanakkhaṇe uppannataṇhāti chattiṃsavipākavedanaṃ nissāya evaṃ assādentī anubhaveyyanti akusalajavanakkhaṇato uppannataṇhā.
关于受苦苦受真实之体认，即为道业之关键，通称为内观法的妙用，所谓“滤过内观道理以确知之”是指此义。于达至现成智慧的法则中，应观照完整之智，以免迷惑黑暗左右。此一旨意，正对应于心境的三层次，即现象界、处界、界界之细分。因缘受苦以为缘，于业力出现时起渴欲（取）等，如此六种苦受皆因缘彼此相应而生，于此能亲证烦恼之根本无常。
§422
422.Pāṭiyekko anusandhīti yathānusandhiādīnaṃ asambhavatoti adhippāyena vuttaṃ. Heṭṭhāti viññāṇaphassavedanātaṇhānaṃ paccayāyattavuttitādassanena cakkhāyatanādīnaṃ rūpāyatanādīnañca paccayāyattavuttitā dīpitā apaccayuppannassa paccayābhāvato, yañca paccayāyattavuttikaṃ, taṃ aniccaṃ uppādasambhavato, yadaniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ tadanattāti khandhapañcake ca channaṃ chakkānaṃ vasena ghanavinibbhogakaraṇena atthato anattalakkhaṇaṃ vibhāvitaṃ. Na sarūpatoti sarūpatopi taṃ vibhāvetukāmo teneva chachakkānaṃ vasena ghanavinibbhoganayena byatirekato ca anvayato ca dassento bhagavā – ‘‘cakkhu attāti yo vadeyyā’’tiādimāhāti yathānusandhikāva desanā vibhāvitā. Tenāha ‘‘heṭṭhā kathitānaṃ hī’’tiādi. Heṭṭhā pana channaṃ chakkānaṃ vasena vinibbhogadassanamattaṃ, na anattalakkhaṇaṃ vibhāvitaṃ , idha pana sarūpato anattalakkhaṇaṃ vibhāvitanti adhippāyena anusandhantarabhāvajotanā. Yadipi anattabhāvo nāma catūsupi saccesu labbhateva, sabbepi hi dhammā anattā, ime panettha dvepi nayā sammasanavasena pavattāti vuttaṃ – ‘‘dvinnaṃ saccānaṃ anattabhāvadassanattha’’nti. Na upapajjatīti upapattisaṅkhātayuttiyā na sametīti ayamettha atthoti āha ‘‘na yujjatī’’ti. Attavādinā – ‘‘nicco dhuvo sassato’’ti abhimato, cakkhuñca uppādavantatāya aniccaṃ, yaṃ paccayāyatthavuttitā, tasmā ‘‘cakkhu attāti yo vadeyya, taṃ na upapajjatī’’tiādi. Sakkāyavatthu cakkhu anattā aniccabhāvato seyyathāpi ghaṭo, cakkhuṃ aniccaṃ paccayāyattavuttibhāvato seyyathāpi ghaṭo, cakkhu paccayāyattavutti uppādādisambhavato seyyathāpi ghaṭo. Vigacchatīti bhaṅguppattiyā sabhāvāvigamena vigacchati. Tenāha ‘‘nirujjhatī’’ti.
422.「独觉者」寻根溯源的意思，是指如实追忆、探究等因缘的过程不可产生，乃是借由上位之意所说明的。下文所述，谓识触、受、渴爱等因缘的相互依存，由此显现眼根及诸眼所依赖之色根因缘相互依存的道理。这因缘相互依存是由缘起生起的，因其生起必然灭，并非永恒，故此无常；因无常故，乃烦恼苦；此苦为真义，五蕴诸阴被六根所瞒蔽，且由眼根的粗重染着所成致密相继，实质上彰显无我之相。非谓色法恒常，连色法亦不可单独判别，世尊以眼根等诸色法因缘相续之分别共现，宣说「眼我者，为谁而说」等，明示按此理理顺次第阐述。故而有「下文所说即为此义」等。然下文仅显现被诸眼根所覆蔽的视见，而未真正彰显无我之相，此乃正因追根究底教理所示之差别。尽管无我的实性在四圣谛诸相中皆可得见，诸法总是无我，本义上本经亦有二种不同正见的辩证对治，称为「对二谛无我之显现」。非谓缘起不生，因缘生起是有缘通连故，此处谓「非连缀」即无缘共集而非说无。自我论者谓「恒常不灭」，眼根因缘生起故无常，依亦明言「眼我者，为谁而说，彼非生起」，此示识源眼根无常之义。色法无我、无常缘起性质如壶器，眼根无常性亦如壶器，依缘起生灭亦如壶器。色法坏灭故有壞生坏灭之生灭，道理如其本性而转坏。故谓「消逝」之义。
§424
424. Yasmā kilesavaṭṭamūlakaṃ kammavaṭṭaṃ, kammavaṭṭamūlakañca vipākavaṭṭaṃ. Kilesuppatti ca taṇhādiggāhapubbikā, tasmā ‘‘tiṇṇaṃ vā gāhānaṃ vasena vaṭṭaṃ dassetu’’nti āha. Yasmā pana taṇhāpakkhikā dhammā samudayasaccaṃ, cakkhādayo dukkhasaccaṃ, tasmā vuttaṃ – ‘‘dvinnaṃ saccānaṃ vasena vaṭṭaṃ dassetu’’nti. Taṇhāmānadiṭṭhiggāhāva veditabbā sakkāyagāminipaṭipadāya adhippetattā. ‘‘Etaṃ mamā’’tiādinā gahaṇamevettha anupassanāti āha – ‘‘gāhattayavasena passatī’’ti.
424.由于烦恼为轮回之根基，轮回又分为业轮回及果报轮回。烦恼的生起先于渴爱等黏着之法，因此说须由这三个层次的黏着依止来显现轮回。又因渴爱为烦恼中间性法，明白苦谛、眼根等易见苦谛二谛，所以宣说「由二谛的依持显现轮回」。彼渴爱之发起及相应见解，必在可进入我见的修道阶段呈现，称为正命故引申于此。因彼「我有」等执着者的坚持，不予观看其中本质，故有说「以执着根因观察」。
Tiṇṇaṃ gāhānaṃ paṭipakkhavasenāti taṇhādiggāhapaṭipakkhabhūtānaṃ dukkhāniccānattānupassanānaṃ vasena, tāhi vā tiṇṇaṃ gāhānaṃ paṭipakkhavasena viniveṭhanavasena anuppādanavasenāti attho. Paṭipakkhavasena vivaṭṭaṃ dassetunti yojanā. Sakkāyanirodhagāminī paṭipadāti ettha nirodhadhammo sarūpeneva dassitoti āha – ‘‘nirodho…pe… dassetu’’nti. Paṭisedhavacanānīti paṭikkhepavacanāni.
三个着的相反面，即为远离着、消除着，意指对渴爱等执着先显苦无常无我的观照，或者借由远离的反向修行，如断除、消除，使其不再生起，即为修习涅槃的道路。此「相反面」即为断除，故说「在此对立面显现」的意思。能够于律中及修道指导中显示断除真理，故而宣说「愿断除真理得以显现」。「否定词」则指消极意义的词汇或否定表述。
§425
425. Taṇhādīnaṃ anupādiyanavacanāni taṇhādiṭṭhivaseneva vuttāni taṇhādiṭṭhīnaṃyeva abhinandanādivasena pavattisabbhāvato. Appahīnattho anusayatthoti āha – ‘‘anusetīti appahīno hotī’’ti ariyamaggena hi appahīno thāmagato rāgādikileso anusayo kāraṇalābhe sati uppajjanārahabhāvato. Yaṃ panettha vattabbaṃ, taṃ heṭṭhā vuttameva. Vaṭṭadukkhakilesadukkhassāti vaṭṭadukkhassa ceva kilesadukkhassa ca. Saupādisesanibbānañhi kilesadukkhassa antakaraṇaṃ, anupādisesanibbānaṃ vaṭṭadukkhassa.
425.对于渴爱等粘着的断除语句，乃是针对渴爱见解的赞叹言词而出现的。如言「追随」者即是断除态度，在圣道中，是由烦恼断除所致，缘此紧随念故产生正念。此处当宣说上文要义。轮回诸苦即指轮回之苦及烦恼之苦。伴余染结涅槃者实为终结烦恼之苦，而无染涅槃则断除轮回之苦。
§426
426.Tesanti anusayānaṃ. Paṭikkhepavasenāti pajahanavasena, appavattikaraṇavasenāti attho. Avijjaṃ pajahitvāti anavasesato avijjaṃ appavattidhammataṃ āpādetvā. Kāmaṃ heṭṭhimamaggañāṇampi avijjāpahāyinī vijjā eva, taṃ pana ñāṇaṃ avijjāya anavasesappahāyakaṃ na hoti, aggamaggañāṇe pana uppanne avijjāya lesopi nāvasissatīti tadeva avijjāya pahāyakanti āha – ‘‘arahattamaggavijjaṃ uppādetvā’’ti.
426.三种染结的断除，即放弃弃绝的意思，转用净化的力量，意指抛弃烦恼。摒弃无明者，即是以不留余地的方式，斩断根本无明的活动。欲界的终止道智，虽然是断欲之智，但这智慧本身对无明并非残余物之断除，唯有高乘道智慧，虽生于无明，也不留无明残余，故谓以此智慧断除无明，指言「证得阿拉汉道智」。
§427
427. Sayameva tathāgate attano buddhānubhāvena desente saṭṭhi bhikkhū arahattaṃ pattāti anacchariyametaṃ, atha kiṃ acchariyanti āha ‘‘ima’’ntiādi. Kathentepīti ettha itisaddo pakārattho, imināva pakārenāti attho. Pattā evāti saṭṭhi bhikkhū arahattaṃ pattā evāti yojanā. Etampi anacchariyaṃ, satthu sammukhā sāvakā samudāgamā mahābhiññā pabhinnapaṭisambhidā tathā tathā sappāṭihāriyaṃ dhammaṃ desentīti. Tenāha – ‘‘mahābhiññappattā hi te sāvakā’’ti.
427.当世尊自身凭其佛力向六十名比库宣说阿拉汉果，实属平常之事，非凡所惊异者。何以故？谓此乃称作「是」等表达；用此言指示该义。言「已成就」即指这六十名比库已得阿拉汉果的释义。此亦非罕见之事，乃因师面前弟子大多数聪明通达，能如实分别法义而宣说种种殊胜无畏法故。故说「其弟子皆得大智慧」等。
Mahāmaṇḍapeti lohapāsādassa purato eva mahābhikkhusannipāto jātoti tesaṃ pahonakavasena kate mahati sāṇimaṇḍapeti vadanti. Tesupi ṭhānesūti tesu yathāvuttamahāmaṇḍapādīsu ṭhānesu. Mahāthero atthīti padaṃ ānetvā sambandhitabbaṃ. Devattherassa guṇe sutvā pasannamānaso mahāthero, tathāpi vatthasampattiyā pasīditvā ‘‘tvaṃ pana nhāpehī’’ti āha.
大殿铁塔前面正有众多长老聚会，这种聚集被称为护持者们的聚会，即在大殿前的巨大神圣会众。其具体位置按照通称就在大殿诸处。长老为说明意义，提出关联义理。听闻天尊长老的美德后，内心欢喜，且因衣物丰厚感到满意，长老乃说：“你是洗浴场所的负责人。”
Heṭṭhāpāsādeti ca kalyāṇiyamahāvihāre uposathāgāre heṭṭhāpāsāde ekadā uparipāsāde ekadā, kathesīti. Cūḷanāgassa tathā mahatī parisā devatānubhāvena abhiññāpādanaṃ ahosīti keci . Thero pana mahiddhiko ahosi, tasmā tāva mahatiṃ parisaṃ abhiññāpesīti apare.
所谓底座，是吉祥的大寺庙供养处，有时在下层供养处，有时在上层供养处，被称为对应位置。小那伽尊者亦是如此，因天众的加持显现了广大的会众。长老却功德高大，因此后人就称其为为大会众昭显者。
Tato tatoti tassaṃ tassaṃ disāyaṃ. Ekovāti ekacco eva, na bahuso, katipayāva puthujjanā ahesunti attho. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva.
然后如是，按照各个方向。所谓独一者，指有一些凡夫，不是诸多，稍有几人。剩余者底下说过的教义理应可明确理解。
Chachakkasuttavaṇṇanāya līnatthappakāsanā samattā. · 《六六经》义注的隐义阐明完毕。
7. Mahāsaḷāyatanikasuttavaṇṇanā七、《大六处经》义注
§428
428. Mahantāni saḷāyatanāni adhikicca pavattattā mahāsaḷāyatanikaṃ, mahantatā ca tesaṃ mahantaṃ lokasannivāsaṃ abhibyāpetvā ṭhitattā ayoniso gayhamānānaṃ mahato anatthāya saṃvattanato, yoniso gayhamānānaṃ mahato atthāya hitāya sukhāya saṃvattanato ca daṭṭhabbā. Jotakanti bodhakaṃ.
428. 诸大根处因其多增，遂生为大根处广大，诸根因广大而充满众生之居所，因立而显现，然若妄行失智，则导致极大害处。智慧行持则为大益、乐悦所归依，应该明了其理。此称为启示者。
§429
429. Sikhāppattāya vipassanāya jānanampi yathābhūtajānanameva maggena jānanassa āsannakāraṇabhāvatoti āha – ‘‘sahavipassanena maggena ajānanto’’ti. Vuḍḍhiṃ gacchantīti paccayasamodhānena bhavayonigatiṭhitisattāvāsapāḷiyā aparāparaṃ parivuddhiṃ gacchanti. Evaṃbhūtā paguṇabhāvamāpāditā samathavipassanādhammā viya suṭṭhutaraṃ vasībhāvaṃ pāpitā jhānābhiññā viya ca vasībhūtā hutvā uparūpari brūhentīti āha – ‘‘vasībhāvaṃ gacchantī’’ti. Tathā hi te kadāci bhavapatthanāya anuppāditāyapi appahīnabhāvenevassā tiṭṭhanti. Akusalā dhammāva yebhuyyena dassanāyatanena vināsadassanato pavattanti parivaḍḍhanti ca. Pañcadvārikadarathāti pañcadvārikajavanasahagatā akusaladarathā. Evaṃ manodvārikadarathā veditabbā. Santāpāti darathehi balavanto sampayuttadhammānaṃ nissayassa ca santāpanakarā. Pariḷāhāti tatopi balavatarā tesaṃyeva paridahanakarā.
429. 从学禅观至正见之知皆依照实相而生成，依禅修之道，观知近于成熟者，谓之“与同禅观修行而未知”。此谓因缘归纳，生死轮回之起尽皆递增互相推进。由此所生的良善禅定慧等诸法如同调伏禅那及各种禅那神通，互相增长，故曰“增长中”。然而，他们有时亦不发起正见生死的修行，仍住于未废弊状态。恶法因多见，他境界观见消灭，恶法则增长。所谓五门车，即五门所驾恶车。此称心门车，须认识此车。苦恼为受苦因，其力强大且为苦灾之根本。
§430
430.Pañcadvārikasukhaṃ, na kāyappasādasannissitasukhameva. Manodvārikasukhanti manodvārikacittasannissitasukhaṃ, na yaṃ kiñci cetasikasukhaṃ tassa kāyikasukhaggahaṇeneva gahitattā. Pañcadvārikajavanena samāpajjanaṃ vā vuṭṭhānaṃ vā natthīti idaṃ manodvārikajavanena tassa sambhavaṃ dassetuṃ, maggassa vasena vuttaṃ, na pana tappasaṅgasaṅkānivattanatthaṃ. Viññattimattampi janetuṃ asamatthaṃ samāpajjanassa kathaṃ paccayo hoti, buddhānaṃ pana bhagavantānaṃ hotīti ce? Tathāpi tassa āsannaṭṭhāne pañcadvārikacittappavattiyā asambhavo eva tādisassa pubbābhogassa tasmiṃ kāle asambhavato. Eteneva yā kesañci ariyadhamme akovidānaṃ ghaṭasabhāvādīsu buddhitulyakāritāpatticodanā; sā paṭikkhittāti daṭṭhabbā taṃtaṃpurimābhogavasena tena tena pañcadvārikābhiniyatamanoviññāṇassa parato pavattamānamanoviññāṇena tasmiṃ tasmiṃ atthe vaṇṇasaṇṭhānādivisesassa vinicchinitabbato. Uppannamattakameva hotīti pañcadvārikajavanaṃ tādisaṃ kiñci atthanicchayakiccaṃ kātuṃ na sakkoti, kevalaṃ uppannamattameva hoti. Ayanti ‘‘ādīnavānupassino’’tiādinā vuttā.
430. 五门之乐不仅是形体上的安适，更指心门心所的安适，不是世间一切俱是心所之乐取住。五门车驱动不产生停顿，亦非为了遗忘业缘而返回。即使依佛所说，如何无由生因而产生事物？然而五门心所活动贴近，前世未有经验亦不可得。由是令不明佛法甚深之人，生生世世妄想如煮糕火之感，因妄念成因故障，现象无法真知，故此彼终难证实。所见五门心所之活动应当辨别其各异因缘及产生之理。五门活动不过是名义上所谓某种事相之现象而已，非有实存。此所谓“生起如量”，意即五门心所生理行为不具实有能力去成就殊胜功用，仅为表象。“彼谓为‘忧怖观’等诸法”。
§431
431.Kusalacitta…pe… bhūtassāti vuṭṭhānagāminivipassanāsahagatakusalacittassa sampayuttacetosukhasamaṅgībhūtassa. Pubbasuddhikāti magguppattito, vipassanārambhatopi vā pubbeva suddhā. Tenāha – ‘‘ādito paṭṭhāya parisuddhāva hontī’’ti. Sabbatthakakārāpakaṅgānīti sīlavisodhanassa cittasamādhānassa vipassanābhiyogassa maggena pahātabbakilesapahānassāti sabbassapi maggasambhārakiccassa kārāpakaṅgāni. Aṭṭhaṅgiko vāti paṭhamajjhāniko vā aṭṭhaṅgiko, dutiyajjhāniko vā sattaṅgiko hoti.
善心……等……即是与由起灭观察法（无常观）伴随之、断灭见所摄持的善心相连结，内心生起安乐。所谓清净先行，是指道已现起，乃至初发观察时，即已清净。故云：“初实执着清净故。”“一切作成因”者，即指持戒净心、专注定境及观察修习三者，作为断尽烦恼之道的助缘，是成就道全集的一切必要因缘。八正道者，或名第一禅支道，或称八支；第二禅支则为七支道。
Imameva suttapadesaṃ gahetvāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādinā sammādiṭṭhiādīnaṃ pañcannaṃyeva tasmiṃ ṭhāne gahitattā lokuttaramaggo pañcaṅgikoti vadati. Soti tathā vadanto vitaṇḍavādī. Anantaravacanenevāti, ‘‘yā tathābhūtassa diṭṭhī’’tiādivacanassa, ‘‘evamassāya’’ntiādinā anantaravacanena. Paṭisedhitabboti paṭikkhipitabbo. ‘‘Ariyo aṭṭhaṅgiko maggo’’ti hi idaṃ vacanaṃ ariyamaggassa pañcaṅgikabhāvaṃ ujukameva paṭikkhipati. Yadi evaṃ ‘‘yā tathābhūtassa diṭṭhī’’tiādinā tattha pañcannaṃ eva aṅgānaṃ gahaṇaṃ kimatthiyanti āha ‘‘uttari cā’’tiādi. Sammāvācaṃ bhāveti ariyamaggasamaṅgī. Tenāha ‘‘micchāvācaṃ pajahatī’’ti. Yasmiñhi khaṇe sammāvācā bhāvanāpāripūriṃ gacchati, tasmiṃyeva micchāvācā pajahīyatīti. Saheva viratiyā pūrenti samucchedaviratiyā vinā dukkhapariññādīnaṃ asambhavato. Ādito paṭṭhāya parisuddhāneva vaṭṭanti parisuddhe sīle patiṭṭhitasseva bhāvanāya ijjhanato. Yathāvuttamatthaṃ ganthantarenapi samatthetuṃ, ‘‘subhaddasuttepi cā’’tiādi vuttaṃ. Anekesu suttasatesu aṭṭhaṅgikova maggo āgato, na pañcaṅgikoti adhippāyo.
“执持正见等五支”，依据此经文层面，谓以“真实之见”为中心，持守正见等五项正道支。超越世间之正道，故称五支道。释迦如来受此说法，若执持“真实之见”等五支，使其相续，即得成就，更胜于他。此外“异议者论”，“真实之见”等语，其后有连带附加句，如“如此之意”，是为了正当反驳。谓“贵圣八道”一语亦反驳他倒，正确持五支道者即为圣道。若仅执持“真实之见”等五支，则有何益？故云“后者及”，意即不仅持其五支，且要发展完全之正语等，使道支圆满。故诠释正语之修习，谓应立即断除邪语，乃至以不可破断之戒定基，修持观慧。此理亦于《善逝经》等多经中有所明说。虽多经宣称八道完整，其实为于五支道之正道全面加以整摄之旨。
Sammāsati maggakkhaṇe kāyānupassanādicatukiccasādhikā hotīti taṃ catubbidhaṃ katvā dassento, ‘‘maggasampayuttāva cattāro satipaṭṭhānā’’ti āha. Na catumaggasampayuttatāvasena. Esa nayo sammappadhānādīsupi. Aññamaññānativattamānā yuganaddhā yuttā viya ariyamaggayuganaddhā aññamaññaṃ paṭibaddhāti yuganaddhā. Tenāha – ‘‘ekakkhaṇikayuganandhā’’ti ariyamaggakkhaṇe eva hi samathavipassanā ekakkhaṇikā hutvā samadhuraṃ vattanti. Tenevāha ‘‘ete hī’’tiādi. Aññasmiṃ khaṇe samāpatti, aññasmiṃ vipassanāti idaṃ tesaṃ tattha tattha kiccato adhikabhāvaṃ sandhāya vuttaṃ, na aññathā. Na hi paññārahitā samāpatti, samādhirahitā ca vipassanā atthi. Ariyamagge pana ekakkhaṇikā samadhuratāya ekarasabhāvenāti attho. Phalavimuttīti arahattaphalavimutti. Sesaṃ heṭṭhā vuttanayattā suviññeyyameva.
于成就正道当下之正念，即是身观四法之实践成就。此依四种意义诠释，谓“道所成就者即四念处”。非谓以四念处为道之全体，是因合假说之方便法。互相应合、相互持续，如正道合和，彼此约束。是故称“一时合和”，意谓于成就正道之关键时刻，止与观俱现为一，保持和合状态，故称“此等也”。他时观之加行亦不同，因其各自职责不同。实则无慧者无止，无止者无观。在圣道中，此止观合和，实为一法一理。道之果解脱，即阿拉汉解脱为标志。下文略去赘述，以便深入释明。
Mahāsaḷāyatanikasuttavaṇṇanāya līnatthappakāsanā samattā. · 《大六处经》义注的隐义阐明完毕。
8. Nagaravindeyyasuttavaṇṇanā八、《纳伽罗文达居民经》义注
§435
435.Samavisamaṃcarantīti kāyasamādiṃ samaññeva, kāyavisamādiṃ visamaññeva caranti karonti paṭipajjanti. Taṃ pana samavisamaṃ aññamaññaṃ viruddhattā visadisattā na ekasmiṃ kāle sambhavatīti āha – ‘‘kālena samaṃ kālena visama’’nti. Samacariyampi hi etanti pubbe samacariyāya jotitattā vuttaṃ.
“混合挪动”谓身的专注有时均匀，有时不均匀行使变迁，彼此相反，故互相不一致。非同一时发生。言“时相同与不同时”，意谓于时空之间，行为有不同步调。前人谓之“相仍习”，即前次状态延续后续。此谓均和之共同行动。
§437
437. Ākaronti adhippetamatthaṃ ñāpenti pabodhentīti ākārā, ñāpakakāraṇanti āha – ‘‘ke ākārāti kāni kāraṇānī’’ti. Anubuddhiyoti anumānañāṇāni. Tañhi yathādiṭṭhamatthaṃ diṭṭhabhāvena anveti anugacchatīti ‘‘anvayā’’ti vuccati. Haritatiṇacampakavanādivasenāti haritakambalādisadisatiṇādivasena vitthāritakanakapaṭādisadivikasitacampakavanādivasena. Ādisaddena cettha kīcakaveṇusaddamadhurasaphalāphalavasena saddarasānaṃ atthibhāvo veditabboti. Campakavaseneva pana phassagandhānampi atthibhāvo vuttoti. Tenāha – ‘‘rūpādayo pañca kāmaguṇā atthī’’ti. ‘‘Itthirūpādīni sandhāyetaṃ kathita’’nti vatvā indriyabaddhā vā hontu rūpādayo anindriyabaddhā vā, sabbepi cete kilesuppattinimittatāya kāmaguṇā evāti codanaṃ sandhāya visabhāgitthigatā rūpādayo savisesaṃ kilesuppattinimittanti dassento, ‘‘tāni hī’’tiādimāha.
“作成、教育与启发”，指通过方式与因缘，使人通过认知知见等得成就。所谓方式，即诸种因缘条件。所谓认知，即推论慧智。以观法顺理达义，谓“序贯”观察。以绿色叶冠覆布诸林，或叶等覆顶。此引诸林比喻，表明以契理巧妙展开之涵义。首所出之音，譬如甘美之笛音，表味义。犹如栀树等，具甘美芬芳，意谓诸色性皆为欲界所系之缘起因。云：“色等五欲取法皆有实义。”又云“此处论述以色等为所缘，谓不可为根之色等，皆为烦恼起因，藉此加以说明。”
Tattha tānīti rūpādīni. Hi-saddo hetuattho. Tena yathāvuttamatthaṃ samattheti, ‘‘yasmā purisassa cittaṃ pariyādāya tiṭṭhanti, tasmā itthirūpādīni sandhāya etaṃ kathita’’nti. Purisassa cittanti purisassa catubhūmakaṃ kusalacittaṃ pariyādāya gahetvā antomuṭṭhigataṃ viya katvā. ‘‘Hatthikāyaṃ pariyādiyitvā’’tiādīsu (saṃ. ni. 1.126) hi gahaṇaṃ pariyādānaṃ nāma, ‘‘aniccasaññā bhāvitā bahulīkatā sabbaṃ kāmarāgaṃ pariyādiyatī’’tiādīsu (saṃ. ni. 3.102) khepanaṃ pariyādānaṃ, idha ubhayampi vaṭṭati. Idāni yathāvuttamatthaṃ sutteneva sādhetuṃ, ‘‘yathāhā’’tiādi vuttaṃ. Tattha ‘‘nāhaṃ, bhikkhave’’tiādīsu na-kāro paṭisedhattho. Ahanti bhagavā attānaṃ niddisati. Bhikkhaveti bhikkhū ālapati. Aññanti idāni vattabbaṃ itthirūpato aññaṃ. Ekarūpampīti ekampi rūpaṃ. Samanupassāmīti ñāṇassa samanupassanā adhippetā, heṭṭhā na-kāraṃ ānetvā sambandhitabbaṃ. Ayañhettha attho – ‘‘ahaṃ, bhikkhave, sabbaññutaññāṇena sabbaso olokento aññaṃ ekarūpampi na samanupassāmī’’ti. Yaṃ evaṃ purisassa cittaṃ pariyādāya tiṭṭhatīti yaṃ rūpaṃ rūpagarukassa purisassa sabbampi kusalacittaṃ pavattituṃ appadānavasena pariyādiyitvā gahetvā khepetvā ca tiṭṭhati. Yathayidaṃ itthirūpanti itthiyā rūpakāyaṃ. Rūpasaddo khandhādianekatthavācako, idha pana itthiyā catusamuṭṭhāne rūpāyatane vaṇṇadhātuyaṃ daṭṭhabbo. ‘‘Itthirūpaṃ, bhikkhave, purisassa cittaṃ pariyādāya tiṭṭhatī’’ti idaṃ purimasseva daḷhīkaraṇatthaṃ vuttaṃ. Purimaṃ ‘‘yathayidaṃ, bhikkhave, itthirūpa’’nti idaṃ opammavasena vuttaṃ, idaṃ pariyādānabhāve nidassananti daṭṭhabbaṃ. Sesaṃ suviññeyyameva.
“其中色等”谓色之等类。“以此音为缘”，是指因缘义理故。依所明义，谓“因心念缠绕依附于人，如是方言色等为所缘”。这里“人心”，指人之四尘境，「净善心」为中心，缠绕紧密，似将之握紧按住。谓“已紧握在手之中”。于经中云：“握持即名缠绕”；“生无常见，广修众多，悉皆缠绕诸欲之贪爱”等语，皆示意正错二缠绕共相存在。今经义云“如是于经正理显现”，“如是依经诠释法”；义旨以经文为准，则“我不，尊者们”，表明否定之用，不为阻止相对之理，佛为显教义故说。尊者等为比库尊称。诸事理实应各别立论，此语即由色等（形色）导出他法。谓“同类色”，指一个色。所谓“共观”，谓以智慧观照各色。下文有反对义，非谓作废。“我等诸法悉观”，意谓以一切智慧透照，不能于任何一法隔断而异观。谓“如是缘、观、念、执不同色法，持守善心，既作为存留，亦为断除。”谓“所说女人色”，即女性四色境界所在。色法众多义，今当以女性四色境相等逐一观察。故称“此女人色，专指缠绕牢固于人心之色”。之前引喻“此女人色”说明教理之深奥。此正处分布于色界。故作如此称明。最后亦说此理极易了知。
Nagaravindeyyasuttavaṇṇanāya līnatthappakāsanā samattā. · 《纳伽罗文达居民经》义注的隐义阐明完毕。
9. Piṇḍapātapārisuddhisuttavaṇṇanā九、《乞食清净经》义注
§438
438. Dhammasenāpatino paṭisallīyanassa adhippetattā, upari ca pāḷiyaṃ, ‘‘suññatāvihārena kho ahaṃ, bhante, etarahi bahulaṃ viharāmī’’ti (ma. ni. 3.438) vuttattā ‘‘paṭisallānāti phalasamāpattito’’ti āha.
438. 关于法军长的闭关修行，外面又有巴利经文云：『尊者，我在此空寂修行处现今多住』。对此说法解释为“闭关”是指证得果位后专心修持的状态。
Vippasannānīti visesato pasannāni. Okāsavasenāti indriyānaṃ patiṭṭhitokāsavasena. Nanu tāni indriyāni sabhāvato vippasannāni hontīti? Saccaṃ honti. Na hidaṃ tādisaṃ pasannataṃ sandhāya vuttaṃ, idaṃ pana santapaṇītasamāpattisamuṭṭhitānaṃ paccupaṭṭhitānaṃ cittajarūpānaṃ vasena sesatisantatirūpānaṃ seṭṭhataraṃ paṇītabhāvāpattiṃ sandhāya vuttaṃ. Phalasamāpattitoti suññatānupassanāvasena samāpannaphalasamāpattito. Mahantānaṃ buddhādīnaṃ purisānaṃ vihāro mahāpurisavihāro. Tenāha – ‘‘buddha…pe… vihāro’’ti. Vihārato paṭṭhāyāti parikkhitte ca vihāre parikkhepato paṭṭhāya, aparikkhitte ca parikkhepārahaṭṭhānato paṭṭhāya. Keci pana ‘‘vihārabbhantarato paṭṭhāyā’’ti vadanti. Yāva gāmassa indakhīlāti gāmassa abbhantarindakhīlo. Gehapaṭipāṭiyācaritvāti piṇḍāya caritvā. Yāva nagaradvārena nikkhamanāti nagaradvārena yāva nikkhamanapadesā. Yāva vihārāti yāva vihārabbhantarā. Paṭikkantamaggoti nivattanamaggo. Ārammaṇe paṭihaññanākārena pavattamānampi paṭighasampayuttaṃ citte paṭihanantaṃ viya pavattatīti āha – ‘‘citte paṭihaññanakilesajāta’’nti. Divasañca rattiñca anusikkhantenāti etaṃyeva rāgādippahāyiniṃ sammāpaṭipattiṃ divā ca rattiñca anu anu sikkhantena uparūpari vaḍḍhentena.
“清净”是指特别明净。“根净”是指诸根安住如实的清净。难道这些根本自性本来就明净吗？确实如此。但此处并非指天生的明净，而是指通过止观证得的心染净尽后产生的清净状态。所谓果位圆成，是以空寂观修成的果位圆满。卓越的大觉世尊诸圣众的修道场所，称为“大人之所住处”。“住处”是指在固定场所内安住，也包含游方中随身所寄于的场所。有些人说“处于住处之中”，比如村庄中间，房舍之内，或出入城门处，或在修道场内。回头道是指逆转而回之路。于外境心生排斥、如同反击般起作用的说法，即“心生反击的染污”称为“心障”。昼夜精勤修习，即是在弃除贪嗔等染污中晝夜不断增长的正行。
§440
440.Pahīnā nu kho me pañca kāmaguṇāti ettha kāmaguṇappahānaṃ nāma tappaṭibaddhachandarāgappahānaṃ. Tathā hi vuttaṃ – ‘‘tiṭṭhanti citrāni tatheva loke, athettha dhīrā vinayanti chanda’’nti. Ekabhikkhussa paccavekkhaṇā nānāti ekasseva bhikkhuno, ‘‘pahīnā nu kho me pañca kāmaguṇā’’tiādinā pāḷiyaṃ āgatā nānāpaccavekkhaṇā honti. Nānābhikkhūnanti visuṃ visuṃ anekesaṃ bhikkhūnaṃ. Paccavekkhaṇā nānāti vuttanānāpaccavekkhaṇā. Idāni tameva saṅkhepato vuttamatthaṃ vitthārato dassetuṃ, ‘‘katha’’ntiādi vuttaṃ. Tattha ‘‘paccavekkhatī’’ti vuttaṃ, kathaṃ pana paccavekkhatīti āha ‘‘pahīnā nu kho’’tiādi. Vīriyaṃ paggayhāti catubbidhasammappadhānavīriyaṃ ārabhitvā vipassanaṃ vaḍḍhitvā. Maggānantaraṃ anāgāmiphalaṃ patvāti vacanaseso. Phalānantaraṃ magganti tasmiṃ anāgāmimagge ṭhito phalasamāpattito vuṭṭhāya aggamaggatthāya vipassanaṃ ārabhitvā tasmiṃyeva āsane na cireneva vipassanaṃ ussukkāpetvā arahattamaggaṃ gaṇhanto nirodhadhammānuppattiyā vipassanāparivāsābhāvato phalānantaraṃ maggappatto nāma hotīti katvā.
440. 是否已断除五欲之心？此处“五欲断除”是指断除对欲望的执著和患难之欲。如经言：“世间多彩之事，执智者守持无执。”一位比库自省是否已断除五欲，故称“五欲断除”。多位比库则各自有多种自省，称谓多样。本文欲详述该断除经验证实，故问“如何断除？”又称“自省”，继续说明“是否已断除”。证得正精进，是四注力中之一，发动精进而增长观慧。经过正道之後能获无还果，说明此后已证无还果位。果后道路，是指在无还果位证得果之后，再次启发洞察法门。于此座中增长观慧，得定而不久后明显入阿拉汉道，因无烦恼随伴而获果的道理，称之为果后道路。文中“断除五盖”等，指五盖止息、身心清净净化的修习。所谓“多样自省”，是指诸种不同的自观方法。有些比库一心一意地自省，有的则转而观察他法。此处虽有多种自省，然两者并无敌对，可合并于本注疏中阐明，余下尚待详尽解说。
Tato vuṭṭhāyāti maggānantaraphalato vuṭṭhāya. Maggānantarato hi vuṭṭhito maggato vuṭṭhito viya hotīti tathā vuttaṃ. ‘‘Phalānantaraṃ magga’’nti ettha phalaṃ anantaraṃ etassāti phalānantaraṃ. ‘‘Phalānantaraṃ magga’’nti padadvayenapi anāgāmimaggaphalāni ceva vadatīti evamettha attho daṭṭhabbo. Nīvaraṇādīsupi eseva nayoti ettha, ‘‘pahīnā nu kho me pañca nīvaraṇā’’tiādinā yojanā veditabbā. Etesanti ettha etesaṃ nīvaraṇapañcupādānakkhandhasatipaṭṭhānādīnaṃ. Pahānādīnīti pahānapariññābhāvanāsacchikiriyā. Nānāpaccavekkhaṇā hotīti tā paccavekkhaṇā nānāti adhippāyo. Etāsu pana paccavekkhaṇāsūti etāsu kāmaguṇapaccavekkhaṇādīsu dvādasasu paccavekkhaṇāsu. Ekaṃ paccavekkhaṇaṃ paccavekkhati dvādasasu nayesu ekeneva kiccasiddhito. Añño bhikkhu. Ekanti aññaṃ paccavekkhati. Aññattho hi ayaṃ ekasaddo ‘‘ittheke’’tiādīsu (ma. ni. 3.21, 27) viyāti. Nānābhikkhūnaṃ pana ekā paccavekkhaṇā, nānābhikkhūnaṃ nānāpaccavekkhaṇāti evaṃ catukkapaccavekkhaṇampi ettha sambhavati. Imassa pana dvayassa vasena abhisamayo natthīti tadubhayaṃ aṭṭhakathāyaṃ na uddhaṭaṃ. Sesaṃ suviññeyyameva.
453. 关于“象林”之名，称为“象林”是因其处于中段、具象征意义之在边界处集会之地。所谓“苏维鲁”，意谓密细叶林。又有人主张此地只有一种树木种类。观照诸根诸根界的闭塞与制伏，有时称之为“眼不见色声不闻”等。实则是对心识不生与烦恼灭尽之体现。眼耳等根虽存在，但因不起分别执著，故成离染清净。婆罗门因所持见地不同，否定诸根界之执著。曰“不可见也”，即他方异域之意。此处“室”字可理解为隐伏之所。
Piṇḍapātapārisuddhisuttavaṇṇanāya līnatthappakāsanā samattā. · 《乞食清净经》注释中隐义阐明完毕。
10. Indriyabhāvanāsuttavaṇṇanā十、《根修习经》注释
§453
453.Evaṃnāmaketi ‘‘gajaṅgalā’’ti evaṃ itthiliṅgavasena laddhanāmake majjhimapadesassa mariyādaṭṭhānabhūte nigame. Suveḷu nāma nicalarukkhoti vadanti. Tato aññaṃ evāti pana adhippāyena ‘‘ekā rukkhajātī’’ti vuttaṃ. Cakkhusotānaṃ yathāsakavisayato nivāraṇaṃ damanaṃ indriyabhāvanā, tañca kho sabbaso adassanena asavanenāti āha – ‘‘cakkhunā rūpaṃ na passati, sotena saddaṃ na suṇātī’’ti. Sati hi dassane savane ca tāni adantāni abhāvitānevāti adhippāyo. Cakkhusotāni ca asampattaggāhitāya durakkhitānīti brāhmaṇo tesaṃyeva visayaggahaṇaṃ paṭikkhipi. Asadisāyāti aññatitthiyasamayehi asādhāraṇāya. Ālayanti kathetukāmatākāranti attho.
453.『如是名者』，谓以女性词形获得「葛迦拉」之名的那个地方，乃中部地区的边界之所，是一个市镇。据说「苏韦卢」是一种低矮的树木。而说「另一种树类」，其意趣是指与此不同者。眼与耳依各自境界而受到遮止、制服，即是根修习；而此根修习是通过完全不见、不闻来实现的，故说「以眼不见色，以耳不闻声」。意思是：若有见有闻，则彼等未被调服、未被修习。眼与耳因未以完整方式摄取而守护不善，故婆罗门遮止了对那些境界的摄取。『无与伦比者』，谓与其他外道诸派所不共有者。『憩所』者，欲诉说之心态，此乃其义。
§454
454.Vipassanupekkhāti āraddhavipassakassa vipassanāñāṇena lakkhaṇattaye diṭṭhe saṅkhārānaṃ aniccabhāvādivicinane majjhattabhūtā vipassanāsaṅkhātā upekkhā. Sā pana yasmā bhāvanāvisesappattiyā heṭṭhimehi vipassanāvārehi santā ceva paṇītā ca, pageva cakkhuviññāṇādisahagatāhi upekkhāhi, tasmā āha – ‘‘esā santā esā paṇītā’’ti. Atappikāti santapaṇītabhāvanārasavasena tittiṃ na janeti. Tenevāha –
454.『观舍』，谓已发起修观者以观智见到三相之后，于审察诸行的无常性等时，处于中立状态的那种称为观的舍。此舍，因达到殊胜修习之故，比下方诸观察阶段更为寂静、更为殊胜，更遑论与眼识等相应的诸舍相比，故说「此乃寂静，此乃殊胜」。『无以充足』，谓以寂静殊胜修习之味，不能生起满足感。故接着说——
‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;
『进入空寂之所，心念安稳的比库，'
Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti. (dha. pa. 373);
他的心中生起非人类的欢喜，正确地观察法。』（《法句经》373偈）；
Itīti evaṃ vakkhamānākārenāti attho. Ayaṃ bhikkhūti ayaṃ āraddhavipassako bhikkhūti yojanā. Cakkhudvāre rūpārammaṇamhīti cakkhudvāre āpāthagate rūpārammaṇe. Manāpanti manāpabhāvena pavattanakaṃ. Majjhatte manāpāmanāpanti iṭṭhamajjhatte manāpabhāvena amanāpabhāvena ca pavattanakaṃ manāpāmanāpaṃ nāmāti. Tenāha (‘‘neva manāpaṃ na amanāpa’’nti). Iminā manāpabhāvo gahito, ‘‘neva manāpa’’nti iminā manāpabhāvo majjhatto ca ubhayaṃ ekadesato labbhatīti, ‘‘manāpāmanāpa’’nti vuttaṃ. Evaṃ ārammaṇe labbhamānavisesavasena tadārammaṇassa cittassa pākatikaṃ pavattiākāraṃ dassetvā idāni tappaṭisedhena ariyassa vinaye anuttaraṃ indriyabhāvanaṃ dassetuṃ, ‘‘tassa rajjituṃ vā’’tiādi vuttaṃ. Tatrāyaṃ yojanā – tassa cittaṃ iṭṭhe ārammaṇe rajjituṃ vā aniṭṭhe ārammaṇe dussituṃ vā majjhatte ārammaṇe muyhituṃ vā. Adatvāti nisedhetvā. Pariggahetvāti parijānanavasena ñāṇena gahetvā ñātatīraṇapahānapariññāhi parijānitvā. Vipassanaṃ majjhatte ṭhapetīti anukkamena vipassanupekkhaṃ nibbattetvā taṃ saṅkhārupekkhaṃ pāpetvā ṭhapeti. Cakkhumāti na pasādacakkhuno atthitāmattajotanaṃ; atha kho tassa atisayena atthitājotanaṃ, ‘‘sīlavā’’tiādīsu viyāti āha – ‘‘cakkhumāti sampannacakkhu visuddhanetto’’ti.
所谓『即如是说』，指的是这样直言了然的义理。此处『比库』者，谓勤于精进观照的比库。所谓『眼门之内色缘』，即眼门入境而显现的色；眼门入境中，心生欢喜与不欢喜的起伏。『居中欢喜与不欢喜』即内心居中舒适欢喜、不适欢喜的波动。由此产生『适与不适』的心境，此谓『适不适』，故说『既无欢喜又无不欢喜』。此欢喜心态涵盖中间状态，居中得一切欢与不欢之位，于是有『欢喜与不欢喜』之语。正因缘起，皆从心所缘起的境起，乃至当时心境显露，如此说法可示凡圣律藏最高的最胜心根生发之呈现，即为无上感官之具足表现，如今要说明他修习阿拉汉戒律及无与伦比的感官功夫，故有『应服』等言。此中说明心于喜欢境中或能转治或能放逸，或于不喜欢境中退隐。『不合时』即为禁止。所谓『捕获』，谓以正觉智慧善知知摄，超越烦恼破弃而证得。由此于中间入中设正观，使正念禅定增长，遂证得。所谓『慧眼』，非指凡人平凡眼光，而是解脱光明，故说『具戒等之光明，具净眼之慧净光』。
§456
456.Īsakaṃ poṇeti majjhe uccaṃ hutvā īsakaṃ poṇe, na antantena vaṅke. Tenāha – ‘‘rathīsā viya uṭṭhahitvā ṭhite’’ti.
456. 『插针』者，插入中部且笔直向上，不歪斜于两端。故说若车轮上的辐条，挺立如车轮之辐，端正不弯曲。
§461
461.Paṭikūleti amanuññe ārammaṇe. Appaṭikūlasaññīti na paṭikūlasaññī. Taṃ pana appaṭikūlasaññitaṃ dassetuṃ, ‘‘mettāpharaṇena vā’’tiādi vuttaṃ. Tattha paṭikūle aniṭṭhe vatthusmiṃ sattasaññite mettāpharaṇena vā dhātuso upasaṃhārena vā saṅkhārasaññite pana dhātuso upasaṃhārena vāti yojetabbaṃ. Appaṭikūlasaññī viharatīti hitesitāya dhammasabhāvacintanāya ca nappaṭikūlasaññī hutvā iriyāpathavihārena viharati. Appaṭikūle iṭṭhe vatthusmiṃ sattasaññite kesādiasucikoṭṭhāsamattamevāti asubhapharaṇena vāti asubhato manasikāravasena. Idaṃ rūpārūpamattaṃ aniccaṃ saṅkhatanti aniccato upasaṃhārena vā. Tato eva, ‘‘dukkhaṃ vipariṇāmadhamma’’nti manasi karonto paṭikūlasaññī viharati. Sesapadesūti, ‘‘paṭikūle ca appaṭikūle cā’’tiādinā āgatesu sesesu dvīsu padesu. Tattha hi iṭṭhāniṭṭhavatthūni ekajjhaṃ gahetvā vuttaṃ yathā sattānaṃ paṭhamaṃ paṭikūlato upaṭṭhitameva pacchā gahaṇākāravasena avatthantarena vā appaṭikūlato upaṭṭhāti. Yañca appaṭikūlato upaṭṭhitameva pacchā paṭikūlato upaṭṭhāti, tadubhayepi khīṇāsavo sace ākaṅkhati, vuttanayena appaṭikūlasaññī vihareyya paṭikūlasaññī vāti.
461. 对感知作反感的称为『反感』。未反感则称为非反感。若显示非反感者，曾言『由慈悲加持』等。于反感境，心虽不适境诸法有七种体性，与慈悲蕴集或依止于蕴集的感知相关。非反感者因利他善意及对法的本性思惟，而非反感心境仍徜徉于行持场所。在反感境中因所缘不美诸法诸色之欲嫌，在于颜色污秽堆集现前，故称由不美之心念所摄。此乃对色之不变性无常以及因缘之所逼而生的无常观。于是生起『苦为转变之理』的念头，由此而心存反感者。所谓『剩余义』是指『于反感非反感二境』间，以二义类比为分野。此境中，取一名为喜欢或不喜欢的事物时，若前后依次以不喜欢或喜欢态存在，若两者并存，期望断除烦恼者应同时持有非反感念与反感念，称为同时持二观。故言应住于非反感及反感观。
Tadubhayaṃabhinivajjetvāti sabhāvato bhāvanānubhāvato ca upaṭṭhitaṃ ārammaṇaṃ paṭikūlasabhāvaṃ appaṭikūlasabhāvaṃ vāti taṃ ubhayaṃ pahāya aggahetvā. Sabbasmiṃ vatthusmiṃ pana, ‘‘majjhatto hutvā viharitukāmo kiṃ karotī’’ti, vatvā tattha paṭipajjanavidhiṃ dassento, ‘‘iṭṭhāniṭṭhesu…pe… domanassito hotī’’ti āha. Idāni yathāvuttamatthaṃ paṭisambhidāmaggapāḷiyā vibhāvetuṃ, ‘‘vuttaṃ heta’’ntiādimāha. Tassattho heṭṭhā vuttanayo eva. Satoti sativepullappattiyā satimā. Sampajānoti paññāvepullappattiyā sampajānakārī. Cakkhunārūpaṃ disvāti kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena, cakkhunā vā karaṇabhūtena rūpaṃ passitvā. Neva sumano hoti gehassitasomanassapaṭikkhepena nekkhammapakkhikāya kiriyāsomanassavedanāya.
『舍弃二者』者，谓于本性及修习体验中，能识别此二缘起境，即喜欢之性与非喜欢之性，舍弃二境而专注其上。于是于诸法中，当心有所欲欲舍入中状态，方法明确表示：『于喜欢与不喜欢间，心生忧虑』。现今将这般义理依巴利分解法加以明了，曰『已说由此因缘』等。有关境说是她论。所谓念起，是依念增生，具足念能生起正知。『观察色境』指依缘起法，借眼根识及眼识，或眼根作为因缘，见色之显现。此非依愉悦远离家中忧虑之心，亦非为出家行者所觉忧虑之感。
Imesu cāti ‘‘aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī’’tiādinā (ma. ni. 3.453), – ‘‘kathañcānanda, sekho hoti paṭipado’’tiādinā (ma. ni. 3.460); – ‘‘kathañcānanda, ariyo hoti bhāvitindriyo’’tiādinā (ma. ni. 3.461) ca āgatesu tividhesu nayesu. Manāpaṃ amanāpaṃ manāpāmanāpanti ettha manāpaggahaṇena somanassayuttakusalākusalānaṃ, amanāpaggahaṇena domanassayuttaakusalānaṃ, manāpāmanāpaggahaṇena tabbidhurupekkhāyuttānaṃ saṅgahitattā paṭhamanaye ‘‘saṃkilesaṃ vaṭṭati, nikkilesaṃ vaṭṭatī’’ti vuttaṃ. Paṭhamanaye hi puthujjanassa adhippetattā saṃkilesakilesavippayuttampi yujjati. Dutiyanaye pana ‘‘so…pe… aḍḍīyatī’’tiādivacanato ‘‘paṭhamaṃ saṃkilesaṃ vaṭṭatī’’ti vuttaṃ. Sekkhassa adhippetattā cassa appahīnakilesavasena, ‘‘saṃkilesampi vaṭṭatī’’ti vuttaṃ. Tatiyanaye arahato adhippetattā, ‘‘tatiyaṃ nikkilesameva vaṭṭatī’’ti vuttaṃ. Sekkhavāre pana ‘‘cakkhumā puriso’’tiādikā upamā ekameva atthaṃ ñāpetuṃ āha. Tasmā cakkhudvārassa uppanne rāgādike vikkhambhetvā vipassanupekkhāya patiṭṭhānaṃ ariyā indriyabhāvanāti. Paṭhamanayo vipassakavasena āgato, dutiyo sekkhassa vasena, paṭhamadutiyo ca sekkhaputhujjanānaṃ mūlakammaṭṭhānavasena, tatiyo khīṇāsavassa ariyavihāravasena āgato. Paṭhamanaye ca puthujjanassa vasena, dutiyanaye sekkhassa vasena kusalaṃ vuttaṃ, tatiyanaye asekkhassa vasena kiriyābyākataṃ vuttanti ayaṃ viseso veditabbo.
此中有三种说法，如『而复云：「阿难，圣者戒律中有无上根门培植」』（《中部经释》3.453），又云『阿难，受学者如何行持？』（《中部经释》3.460），又云『阿难，圣者如何培植根门？』（《中部经释》3.461），此三者分别说明。所谓欢喜与不欢喜，欢喜与不欢喜相互包含，在此指由欢喜之蕴摄聚善不善俱有，因不欢喜之蕴聚则由苦恼俱起不善之业，因欢喜不欢喜二蕴而生如实相观照者，三者合和，即说第一法门：「染污存在，清净存在」，谓此第一法门中，凡夫虽为诸染污转蕴所拘，但由无染污，故亦觉分离。第二法门则言：「此人……乃至……灭尽」，以此语说第一染污犹在。此以受学者为主，因其虽有余染污未断，说仍有染污存在。第三法门，则以阿拉汉为主，谓唯有第三纯净无染之法门存在。于受学者阶段，则以『有眼人』等喻，表达一义。故于根门生起，放逸于贪嗔等而起破坏，反安住于内观平等，即是圣者的根门培植。第一法门以内观止观双修显现，第二法门乃受学者所证，第一次第二次法门对应受学与凡夫的根本业所，第三则是证已断惑圣者所依的修行处境。第一，以凡夫而言，第二为受学者，谓为善；第三为无受学者阶段，说行为不显。此殊胜义，宜当了知。
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