2. Devaputtasaṃyuttaṃ · 2. 天子相应义注

356 段 · CSCD 巴利原典

1. Devatāsaṃyuttaṃ1. 天人相应

1. Naḷavaggo

一、那罗部

1. Oghataraṇasuttavaṇṇanā1. 渡瀑流经注释

Tattha saṃyuttāgamo nāma sagāthāvaggo, nidānavaggo, khandhakavaggo, saḷāyatanavaggo, mahāvaggoti pañcavaggo hoti. Suttato –

其中「相应部」称为节合部、因缘部、律藏部、六入部、大部共五部。由经集组成——

‘‘Satta suttasahassāni, satta suttasatāni ca;

「七千经，七百经，

Dvāsaṭṭhi ceva suttāni, eso saṃyuttasaṅgaho’’.

二十六经，此即相应部汇集」。

Bhāṇavārato bhāṇavārasataṃ hoti. Tassa vaggesu sagāthāvaggo ādi, suttesu oghataraṇasuttaṃ. Tassāpi ‘‘evaṃ me suta’’ntiādikaṃ āyasmatā ānandena paṭhamamahāsaṅgītikāle vuttaṃ nidānamādi. Sā panesā paṭhamamahāsaṅgīti sumaṅgalavilāsiniyā dīghanikāyaṭṭhakathāya ādimhi vitthāritā, tasmā sā tattha vitthāritanayeneva veditabbā.

此经集有一百讲。此部中起首为节合部，起头经为渡洪经。又于此「如是我闻」等文，由阿阇黎阿难首次大集会上所宣说缘起等明义。此篇初起自长部注疏《大集会经注·吉祥光明品》中，因此只应由此注疏义理来识别理解。

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1. Yaṃ panetaṃ ‘‘evaṃ me suta’’ntiādikaṃ nidānaṃ, tattha evanti nipātapadaṃ. Metiādīni nāmapadāni. Sāvatthiyaṃ viharatīti ettha vīti upasaggapadaṃ, haratīti ākhyātapadanti iminā tāva nayena padavibhāgo veditabbo.

一、何谓「如是我闻」等缘起文，彼即此「如是」副词与语义。诸如『如是』等为名词，『住于舍卫城』等为动词，此可由语法逻辑加以辨析。

Atthato pana evaṃsaddo tāva upamūpadesa-sampahaṃsana-garahaṇa-vacanasampaṭiggahākāranidassanāvadhāraṇādi-anekatthappabhedo. Tathā hesa – ‘‘evaṃ jātena maccena, kattabbaṃ kusalaṃ bahu’’nti (dha. pa. 53) evamādīsu upamāyaṃ āgato. ‘‘Evaṃ te abhikkamitabbaṃ , evaṃ te paṭikkamitabba’’ntiādīsu (a. ni. 4.122) upadese. ‘‘Evametaṃ bhagavā, evametaṃ sugatā’’tiādīsu (a. ni. 3.66) sampahaṃsane. ‘‘Evamevaṃ panāyaṃ vasalī yasmiṃ vā tasmiṃ vā tassa muṇḍakassa samaṇakassa vaṇṇaṃ bhāsatī’’tiādīsu (saṃ. ni. 1.187) garahaṇe. ‘‘Evaṃ, bhanteti kho te bhikkhū bhagavato paccassosu’’ntiādīsu (ma. ni. 1.1) vacanasampaṭiggahe. ‘‘Evaṃ byā kho ahaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’tiādīsu (ma. ni. 1.398) ākāre . ‘‘Ehi tvaṃ māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ puccha – ‘subho māṇavo todeyyaputto bhavantaṃ ānandaṃ appābādhaṃ appātaṅkaṃ lahuṭṭhānaṃ balaṃ phāsuvihāraṃ pucchatī’ti. Evañca vadehi – ‘sādhu kira bhavaṃ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṃ, tenupasaṅkamatu anukampaṃ upādāyā’ti’’ādīsu (dī. ni. 1.445) nidassane. ‘‘Taṃ kiṃ maññatha kālāmā, ime dhammā kusalā vā akusalā vāti? Akusalā, bhante. Sāvajjā vā anavajjā vāti? Sāvajjā, bhante. Viññugarahitā vā viññuppasatthā vāti? Viññugarahitā, bhante. Samattā samādinnā ahitāya dukkhāya saṃvattanti vā no vā, kathaṃ vo ettha hotīti? Samattā, bhante, samādinnā ahitāya dukkhāya saṃvattanti, evaṃ no ettha hotī’’tiādīsu (a. ni. 3.66) avadhāraṇe. Svāyamidha ākāranidassanāvadhāraṇesu daṭṭhabbo.

从此义而言，『如此语句』是指含有比喻说教、敏锐拆解、反驳否定、肯定接受以及示现等多重义理差别的语句。如《法句经》第53偈言：『生于此世的凡夫，应当多行善业』等诸如此类的比喻语句。又如《増支部》（4.122）中的教导语句言：『应如此精进，应如此远离』等，以及《増支部》（3.66）中断章教导语：『世尊如是，如来亦如是』，属于否定之语。又如《论事部》（1.187）所述驳正语：『修行者的俗名在此或彼处如是说』。还有《大事典》（1.1）所云肯定接受语：『比库们，当如是闻世尊的话』，以及《大事典》（1.398）中肯定形象语：『是的，世尊所说之法我已知晓』等。又如《长部注》（1.445）示现语句，释疑指令尊敬比库之来访和称赞等等。再如《増支部》（3.66）中于说明义理时的问答语句：『诸法是恶法还是善法？答曰为恶法。是有暇还是无暇？答曰有暇。是无明覆没的还是明了清澈的？答曰覆没。诸法是否在具足调伏时生不善苦恼？答曰是的。』如是种种示现、归纳、拆解、说明等语句，皆在此中观之，理应理解。

Tattha ākāratthena evaṃsaddena etamatthaṃ dīpeti – nānānayanipuṇaṃ anekajjhāsayasamuṭṭhānaṃ atthabyañjanasampannaṃ vividhapāṭihāriyaṃ dhammatthadesanā paṭivedhagambhīraṃ sabbasattānaṃ sakasakabhāsānurūpato sotapathamāgacchantaṃ tassa bhagavato vacanaṃ sabbappakārena ko samattho viññātuṃ? Sabbathāmena pana sotukāmataṃ janetvāpi evaṃ me sutaṃ, mayāpi ekenākārena sutanti.

于此所论形式之语，用意在于示现如是教法内容，具多方技巧，多种内涵多样起显的真义，具足多种标记，妙用多样奇特，深入揭示法义，切合众生众类语言立场，能通达圣道之首，权能通晓世尊之教法。虽然常发起求闻欲求，仍应以此『如是闻我所闻』一语，专一听受此法。

Nidassanatthena – ‘‘nāhaṃ sayambhū, na mayā idaṃ sacchikata’’nti attānaṃ parimocento – ‘‘evaṃ me sutaṃ, mayāpi evaṃ suta’’nti idāni vattabbaṃ sakalasuttaṃ nidasseti.

以示现之义，分明而正直地解脱自己，言：『我非自觉成就者，也非我自己成就此法，』而今当说：『此法如是我闻，亦如是他闻』，现应宣说其全体教义。

Avadhāraṇatthena – ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando, gatimantānaṃ, satimantānaṃ, dhitimantānaṃ, upaṭṭhākānaṃ yadidaṃ ānando’’ti (a. ni. 1.220-223) evaṃ bhagavatā – ‘‘āyasmā ānando atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo’’ti (a. ni. 5.169) evaṃ dhammasenāpatinā ca pasatthabhāvānurūpaṃ attano dhāraṇabalaṃ dassento sattānaṃ sotukāmataṃ janeti – ‘‘evaṃ me sutaṃ, tañca kho atthato vā byañjanato vā anūnamanadhikaṃ, evameva na aññathā daṭṭhabba’’nti.

以说明之义，世尊于《増支部》（1.220-223）中称：『此乃我比库众中，多闻、持戒、明智、坚定、守护者阿难，』又《増支部》（5.169）中称此比库为『有益之阿难，通达法义、通晓计巧、善于叙言、前后贯通者』。法之军帅兼守护者深得所学，应示其具足持守者的力量而生起求闻欲，言：『此法如是我闻，且依义理、意蕴至少不异，如是不可他观』。

Mesaddo tīsu atthesu dissati. Tathā hissa – ‘‘gāthābhigītaṃ me abhojaneyya’’ntiādīsu (su. ni. 81) mayāti attho. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū ’’ tiādīsu (saṃ. ni. 4.88) mayhanti attho. ‘‘Dhammadāyādā me, bhikkhave, bhavathā’’tiādīsu (ma. ni. 1.29) mamāti attho. Idha pana ‘‘mayā suta’’nti ca ‘‘mama suta’’nti ca atthadvaye yujjati.

此语句显示三义：彼曰『我所诵唱诗歌甚美不可食用』，此谓（su. ni. 81）。复谓『善哉世尊，简明宣说法义』（saṃ. ni. 4.88）；又谓『比库当作法布施』（ma. ni. 1.29）。此种由『我闻』与『我所闻』二义相连而生。

Sutanti ayaṃ sutasaddo saupasaggo anupasaggo ca gamana-vissuta-kilinnaupacitānuyoga-sotaviññeyya-sotadvārānusāraviññātādianekatthappabhedo. Tathā hissa – ‘‘senāya pasuto’’tiādīsu gacchantoti attho. ‘‘Sutadhammassa passato’’tiādīsu (udā. 11) vissutadhammassāti attho. ‘‘Avassutā avassutassā’’tiādīsu (pāci. 657) kilinnākilinnassāti attho. ‘‘Tumhehi puññaṃ pasutaṃ anappaka’’ntiādīsu (khu. pā. 7.12) upacitanti attho. ‘‘Ye jhānapasutā dhīrā’’tiādīsu (dha. pa. 181) jhānānuyuttāti attho. ‘‘Diṭṭhaṃ sutaṃ muta’’ntiādīsu (ma. ni. 1.241) sotaviññeyyanti attho. ‘‘Sutadharo sutasannicayo’’tiādīsu (ma. ni. 1.339) sotadvārānusāraviññātadharoti attho. Idha panassa sotadvārānusārena upadhāritanti vā upadhāraṇanti vā attho. Me-saddassa hi mayāti atthe sati – ‘‘evaṃ mayā sutaṃ, sotadvārānusārena upadhārita’’nti yujjati. Mamāti atthe sati – ‘‘evaṃ mama sutaṃ, sotadvārānusārena upadhāraṇa’’nti yujjati.

所谓『闻』，谓闻之声响轻重、连绵与间断，行进变化，称为配合适用，依于善巧根门、对境通达界限及诸多意义差别。如《小部经》（udā. 11）：『所闻法乃通了之法』，谓其通了之法。又《巴利续藏》（pāci. 657）云：『阐明与不阐明。』谓语言之干净与污秽。《大律藏》（khu. pā. 7.12）云：『你们所闻福德丁点不缺，』指善巧方便适用。复《法句经》（dha. pa. 181）云：『定力禅那者称为闻法。』《大事典》（ma. ni. 1.241）云：『见闻听受且接受之意。』《大事典》（ma. ni. 1.339）云：『依于耳根检点，分别闻者集合。』此处，依世俗听解所说闻受之义，谓勘察、分析、体证。此『我所闻』为依耳根所附，凡听受之义。『我闻』则为依闻法来引喻、示现之义。

Evametesu tīsu padesu evanti sotaviññāṇādiviññāṇakiccanidassanaṃ. Meti vuttaviññāṇasamaṅgipuggalanidassanaṃ. Sutanti assavanabhāvapaṭikkhepato anūnānadhikāviparītaggahaṇanidassanaṃ. Tathā evanti tassa sotadvārānusārena pavattāya viññāṇavīthiyā nānappakārena ārammaṇe pavattibhāvappakāsanaṃ. Meti attappakāsanaṃ. Sutanti dhammappakāsanaṃ. Ayañhettha saṅkhepo – ‘‘nānappakārena ārammaṇe pavattāya viññāṇavīthiyā mayā na aññaṃ kataṃ, idaṃ pana kataṃ, ayaṃ dhammo suto’’ti.

如是三处中，关于识等知识之功用的示现亦当如是。此谓如同所说的识相应人之示现。又谓经中通过断除染污，少已多非之相反之证，不断持守之示现。又如从六根之门即声门起，由识之道多方流转，于对象上现行流转之显现。此谓自相显露。又谓法之显露。此处略说——「由对象多方在识道上流转，我所未作他所作，此法所闻」也。

Tathā evanti niddisitabbappakāsanaṃ. Meti puggalappakāsanaṃ. Sutanti puggalakiccappakāsanaṃ. Idaṃ vuttaṃ hoti – ‘‘yaṃ suttaṃ niddisissāmi, taṃ mayā evaṃ suta’’nti.

同样亦如所应说明之显现。此谓人之显现。又谓人之事功之显现。此说为：「我所将说明之经，即我曾闻」也。

Tathā evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanagahaṇaṃ hoti, tassa nānākāraniddeso . Evanti hi ayaṃ ākārapaññatti. Meti kattuniddeso. Sutanti visayaniddeso. Ettāvatā nānākārappavattena cittasantānena taṃsamaṅgino kattuvisaye gahaṇasanniṭṭhānaṃ kataṃ hoti.

同样亦如其识心流转多种形态所达多重义蕴之涵摄，即谓多种形态之涵摄。又谓形态标示。又谓境界之示现。如是由多种形态流转之识意，达成同一境界之涵摄体之事功。

Atha vā evanti puggalakiccaniddeso. Sutanti viññāṇakiccaniddeso. Meti ubhayakiccayuttapuggalaniddeso. Ayaṃ panettha saṅkhepo – ‘‘mayā savanakiccaviññāṇasamaṅginā puggalena viññāṇavasena laddhasavanakiccavohārena suta’’nti.

其后同样谓人事功显现。又谓识事功之显现。又谓两法共事之人显现。此处略说——「以我为随闻之识相应人，识法具足而有所闻之教法」也。

Tattha evanti ca meti ca saccikaṭṭhaparamatthavasena avijjamānapaññatti. Kiñhettha taṃ paramatthato atthi, yaṃ evanti vā meti vā niddesaṃ labhetha. Sutanti vijjamānapaññatti. Yañhi taṃ ettha sotena upaladdhaṃ, taṃ paramatthato vijjamānanti. Tathā evanti ca meti ca taṃ taṃ upādāya vattabbato upādāpaññatti. Sutanti diṭṭhādīni upanidhāya vattabbato upanidhāpaññatti.

此中如是谓与彼谓皆为雅俗相异之智慧所表达。何谓彼雅俗相异？即是谓雅俗之说所得者也。谓识因根所获，实理所谓雅俗智慧。又如是谓彼说彼义各归其因所说，谓因界说。又谓由见等诸因由所依对治而说也，即依止界说。

Ettha ca evanti vacanena asammohaṃ dīpeti. Na hi sammūḷho nānappakārapaṭivedhasamattho hoti. Sutanti vacanena sutassa asammosaṃ dīpeti. Yassa hi sutaṃ sammuṭṭhaṃ hoti, na so kālantarena mayā sutanti paṭijānāti. Iccassa asammohena paññāsiddhi, asammosena pana satisiddhi. Tattha paññāpubbaṅgamāya satiyā byañjanāvadhāraṇasamatthatā, satipubbaṅgamāya paññāya atthapaṭivedhasamatthatā . Tadubhayasamatthatāyogena atthabyañjanasampannassa dhammakosassa anupālanasamatthato dhammabhaṇḍāgārikattasiddhi.

此又以此言明无迷惑。诚无迷惑者不能遍察诸相。又谓经文明其无惑。若所闻起了，不因时异而称我已闻。由彼无惑生慧，因无惑生念。彼念先导智慧能契义理，智慧先导念能明义理。二者并具故，言法藏内容俱满而恒住不失为实证者也。

Aparo nayo – evanti vacanena yoniso manasikāraṃ dīpeti, ayoniso manasikaroto hi nānappakārapaṭivedhābhāvato. Sutanti vacanena avikkhepaṃ dīpeti vikkhittacittassa savanābhāvato. Tathā hi vikkhittacitto puggalo sabbasampattiyā vuccamānopi ‘‘na mayā sutaṃ, puna bhaṇathā’’ti bhaṇati. Yoniso manasikārena cettha attasammāpaṇidhiṃ pubbe ca katapuññataṃ sādheti, sammā appaṇihitattassa pubbe akatapuññassa vā tadabhāvato. Avikkhepena saddhammassavanaṃ sappurisūpanissayañca sādheti. Na hi vikkhittacitto sotuṃ sakkoti, na ca sappurise anupanissayamānassa savanaṃ atthīti.

另一种方法通过此言引导正智思维，若逆理思维，则无分别断灭之慧。『听』语则表明不散乱，因心散乱故失听闻。散乱心者，即便具足一切资质，却言『我未曾听闻，重说一遍』。由正智思维，此处能正见自己已有初善，如实知已成就，或因未曾成就故尚未成就。听受，达成正法听闻及善知识依止。散乱心不能听闻，不依善知识，对听闻无益。

Aparo nayo – yasmā ‘‘evanti yassa cittasantānassa nānākārappavattiyā nānatthabyañjanaggahaṇaṃ hoti, tassa nānākāraniddeso’’ti vuttaṃ, so ca evaṃ bhaddako ākāro na sammā appaṇihitattano pubbe akatapuññassa vā hoti, tasmā evanti iminā bhaddakena ākārena pacchimacakkadvayasampattimattano dīpeti. Sutanti savanayogena purimacakkadvayasampattiṃ. Na hi appatirūpadese vasato sappurisūpanissayavirahitassa vā savanaṃ atthi. Iccassa pacchimacakkadvayasiddhiyā āsayasuddhi siddhā hoti, purimacakkadvayasiddhiyā payogasuddhi, tāya ca āsayasuddhiyā adhigamabyattisiddhi, payogasuddhiyā āgamabyattisiddhi. Iti payogāsayasuddhassa āgamādhigamasampannassa vacanaṃ aruṇuggaṃ viya sūriyassa udayato, yoniso manasikāro viya ca kusalakammassa, arahati bhagavato vacanassa pubbaṅgamaṃ bhavitunti ṭhāne nidānaṃ ṭhapento evaṃ me sutantiādimāha.

别法也有——谓“因心心识之多种变现，具诸不同义表征，故有多种不同义表征的称呼”，是故此多样善妙形态，非正见自识之真实善业，是以前未曾成就善业或未曾成就的基缘。故此此多样善妙形态如外眼，表现后视之成功。听闻则是耳根通达先视成功。无堕落于邪境、无善知识依止之听闻自然无。由此后视成功得心清净，先视成功得用清净，因心清净得成就智德，因用清净得成就入正。由此心用清净者，如旭日初生，正智思维如善业之先导，于如来阿拉汉语中立因果，定立本处，故说：“我如是闻。”

Aparo nayo – evanti iminā nānappakārapaṭivedhadīpakena vacanena attano atthapaṭibhānapaṭisambhidāsampattisabbhāvaṃ dīpeti. Sutanti iminā sotabbabhedapaṭivedhadīpakena dhammaniruttipaṭisambhidāsampattisabbhāvaṃ. Evanti ca idaṃ yoniso manasikāradīpakavacanaṃ bhāsamāno – ‘‘ete mayā dhammā manasānupekkhitā diṭṭhiyā suppaṭividdhā’’ti dīpeti. Sutanti idaṃ savanayogadīpakavacanaṃ bhāsamāno – ‘‘bahū mayā dhammā sutā dhātā vacasā paricitā’’ti dīpeti. Tadubhayenapi atthabyañjanapāripūriṃ dīpento savane ādaraṃ janeti. Atthabyañjanaparipuṇṇañhi dhammaṃ ādarena assuṇanto mahatā hitā paribāhiro hotīti ādaraṃ janetvā sakkaccaṃ dhammo sotabboti.

另一种方法是以多种分别断灭之明者语，明示自我义理通达之现境；谓此乃对不同希究法门之断灭明示及正法理说通达之现境。如是说者，谓“此诸法皆由心随顺，除观以外，皆正断灭”之义。又说，《法音集》乃多闻思维，熟识经典文字之所闻。两者皆使听闻具足意义，令听闻生恭敬心。恭敬心乃亲近善法之大因，使法广度众生而无碍，即使甚广大义理，生恭敬故可听闻此法有效。

Evaṃme sutanti iminā pana sakalena vacanena āyasmā ānando tathāgatappaveditaṃ dhammaṃ attano adahanto asappurisabhūmiṃ atikkamati, sāvakattaṃ paṭijānanto sappurisabhūmiṃ okkamati. Tathā asaddhammā cittaṃ vuṭṭhāpeti, saddhamme cittaṃ patiṭṭhāpeti. ‘‘Kevalaṃ sutamevetaṃ mayā, tasseva pana bhagavato vacana’’nti dīpento attānaṃ parimoceti, satthāraṃ apadisati, jinavacanaṃ appeti, dhammanettiṃ patiṭṭhāpeti.

如我所闻，是故以全面语言，长老阿难如是证悟如来所说法，则自我灭除不善心，渡过非善人地，承认善士之位。非善法则生心离心，善法生心安住。谓：“我所闻所听已成，不疑世尊语。”如斯觉悟者释脱我执，谤世尊者废，尊正法义。

Apica ‘‘evaṃ me suta’’nti attanā uppāditabhāvaṃ appaṭijānanto purimavacanaṃ vivaranto – ‘‘sammukhā paṭiggahitamidaṃ mayā tassa bhagavato catuvesārajjavisāradassa dasabaladharassa āsabhaṭṭhānaṭṭhāyino sīhanādanādino sabbasattuttamassa dhammissarassa dhammarājassa dhammādhipatino dhammadīpassa dhammasaraṇassa saddhammavaracakkavattino sammāsambuddhassa vacanaṃ, na ettha atthe vā dhamme vā pade vā byañjane vā kaṅkhā vā vimati vā kattabbā’’ti sabbadevamanussānaṃ imasmiṃ dhamme assaddhiyaṃ vināseti, saddhāsampadaṃ uppādetīti. Tenetaṃ vuccati –

又，虽未觉自身近日所生起义失，却能说明前言，说：“此为我亲近受持，世尊四无瑕疵清净，十力庄严庄严，肇弟子之位，狮子吼声无等，诸有广大正法之忧愁，法王法主，法灯之法护，正法中无疑惑，诚信增上者，正觉如来所说。于此无论义理、法义、字句、词义，无疑无迷，无偏无错，故众天人、世人皆依此法生信，故称赞为正信道。”此即如斯称赞此法故。

‘‘Vināsayati assaddhaṃ, saddhaṃ vaḍḍheti sāsane;

谓：“灭除无信者，教法使信増，

Evaṃ me sutamiccevaṃ, vadaṃ gotamasāvako’’ti.

『如是我闻，如是我说，果德玛的弟子如是说。』

Ekanti gaṇanaparicchedaniddeso. Samayanti paricchinnaniddeso. Ekaṃ samayanti aniyamitaparidīpanaṃ. Tattha samayasaddo –

『寂静者、数量划分的指示。时间者、划分的指示。寂静者为无规则的照明。其中文曰“寂静”之声——』

‘‘Samavāye khaṇe kāle, samūhe hetudiṭṭhisu;

『在集会时刻，于众多因缘现象中；』

Paṭilābhe pahāne ca, paṭivedhe ca dissati’’.

『成果时、放弃时及止息时显现。』

Tathā hissa ‘‘appeva nāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’’ti evamādīsu (dī. ni. 1.447) samavāyo attho. ‘‘Ekova kho, bhikkhave, khaṇo ca samayo ca brahmacariyavāsāyā’’tiādīsu (a. ni. 8.29) khaṇo. ‘‘Uṇhasamayo pariḷāhasamayo’’tiādīsu (pāci. 358) kālo. ‘‘Mahāsamayo pavanasmi’’ntiādīsu (dī. ni. 2.332) samūho. ‘‘Samayopi kho te, bhaddāli, appaṭividdho ahosi, bhagavā kho sāvatthiyaṃ viharati, bhagavāpi maṃ jānissati – ‘bhaddāli, nāma bhikkhu satthusāsane sikkhāya aparipūrakārī’ti. Ayampi kho te , bhaddāli, samayo appaṭividdho ahosī’’tiādīsu (ma. ni. 2.135) hetu. ‘‘Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasatī’’tiādīsu (ma. ni. 2.260) diṭṭhi.

『世尊的意指即如此：“寂静者实为寂静者，寂静者为修行之时间与时刻。”例如：“比库们，寂静者即唯一时刻，也是修行生活之时。”又如：“炎热时为困乏时。”又如：“大集会即风汇聚之时。”又如：“时刻虽少偏离，世尊住于沙瓦提，世尊亦知我：‘比库可知为世尊教法所教导尚未圆满者。’如此时刻亦不甚偏离。”又如：“游方者发露时，在亭亭如盖之树林中住于小屋。”皆为目睹义理之证据。』

‘‘Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko;

『“于现见法中者，其义何为？其本末往返为何？”』

Atthābhisamayā dhīro, paṇḍitoti pavuccatī’’ti. –

“能够圆熟把握义理者”谓之“智慧深明者”。

Ādīsu (saṃ. ni. 1.129) paṭilābho. ‘‘Sammā mānābhisamayā antamakāsi dukkhassā’’tiādīsu (ma. ni. 1.28) pahānaṃ. ‘‘Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho’’tiādīsu (paṭi. ma. 2.8) paṭivedho. Idha panassa kālo attho. Tena saṃvacchara-utu-māsaḍḍhamāsa-ratti-diva-pubbaṇha-majjhanhika-sāyanha-paṭhamamajjhimapacchimayāma-muhuttādīsu kālappabhedabhūtesu samayesu ekaṃ samayanti dīpeti.

关于开始时的把握，从律藏第一章一二九节说起，谓之“端正的自恃把握终结了苦”；关于舍弃，从中部义疏第一章二八节说起，谓之舍弃行为。又关于了解，从毗摩罗义疏第二卷第八节说起，谓之“苦的压迫、苦的有为、苦的忧伤、苦的无常变化、苦的把握”。此处“时间”即所谓“义”。据此，岁月——年、季、月、旬、夜、昼、晨、午、暮、初、正中、末，以及一刻等诸类时间差别，在诸时间的某一时刻谓之“一时”。

Tattha kiñcāpi etesu saṃvaccharādīsu samayesu yaṃ yaṃ suttaṃ yasmiṃ yasmiṃ saṃvacchare utumhi māse pakkhe rattibhāge divasabhāge vā vuttaṃ, sabbaṃ taṃ therassa suviditaṃ suvavatthāpitaṃ paññāya. Yasmā pana ‘‘evaṃ me sutaṃ asukasaṃvacchare asukautumhi asukamāse asukapakkhe asukarattibhāge asukadivasabhāge vā’’ti evaṃ vutte na sakkā sukhena dhāretuṃ vā uddisituṃ vā uddisāpetuṃ vā, bahu ca vattabbaṃ hoti, tasmā ekeneva padena tamatthaṃ samodhānetvā ‘‘ekaṃ samaya’’nti āha.

其中，若有任何在这些岁月等时间的某个时期、月份、旬、夜、日中所说的经文，皆为该长老已周详洞彻、深解判释之义。然因言“如是我闻：在非佳时、非佳夜、非佳月、非佳旬、非佳夜间、非佳昼间”云云，盖非易于通顺保存、阐释，且有许多事项须订立，因此以“一时”一词来统摄表明其义。

Ye vā ime gabbhokkantisamayo jātisamayo saṃvegasamayo abhinikkhamanasamayo dukkarakārikasamayo māravijayasamayo abhisambodhisamayo diṭṭhadhammasukhavihārasamayo desanāsamayo parinibbānasamayoti evamādayo bhagavato devamanussesu ativiya suppakāsā anekakālappabhedā eva samayā. Tesu samayesu desanāsamayasaṅkhātaṃ ekaṃ samayanti dīpeti. Yo cāyaṃ ñāṇakaruṇākiccasamayesu karuṇākiccasamayo, attahitaparahitapaṭipattisamayesu parahitapaṭipattisamayo , sannipatitānaṃ karaṇīyadvayasamayesu dhammikathāsamayo, desanāpaṭipattisamayesu desanāsamayo, tesupi samayesu aññataraṃ sandhāya ‘‘ekaṃ samaya’’nti āha.

或谓“诸如胎儿受孕之时、出生日时、忧惧恐怖之时、出离舍弃之时、与魔相胜之时、正觉发生之时、见法安乐之时、说法之时、般涅槃之时”等，如是诸时，于世尊及天人之间极为显现，且分别有多样的时间差别。所说诸时之中，“说法之时”又特别称为“一时”。又在智慧、慈悲、慈善工作之时；为自身与他人利益修行之时；于两难情境中须处理之时；于修习法义说话之时；于修习说法之时，这些诸时中也别致称“一时”。

Kasmā panettha yathā abhidhamme ‘‘yasmiṃ samaye kāmāvacara’’nti ca ito aññesu suttapadesu ‘‘yasmiṃ samaye, bhikkhave, bhikkhu vivicceva kāmehī’’ti ca bhummavacanena niddeso kato, vinaye ca ‘‘tena samayena buddho bhagavā’’ti karaṇavacanena, tathā akatvā ‘‘ekaṃ samaya’’nti upayogavacanena niddeso katoti. Tattha tathā, idha ca aññathā atthasambhavato. Tattha hi abhidhamme ito aññesu suttapadesu ca adhikaraṇattho bhāvenabhāvalakkhaṇattho ca sambhavati. Adhikaraṇañhi kālattho samūhattho ca samayo, tattha vuttānaṃ phassādidhammānaṃ khaṇasamavāyahetusaṅkhātassa ca samayassa bhāvena tesaṃ bhāvo lakkhīyati. Tasmā tadatthajotanatthaṃ tattha bhummavacananiddeso kato.

何以故？以阿毗达摩说“在何时起欲行”，及他经中说“比库诸比库间当于某时独处无欲”为根本定义；于律中说“于彼时世尊为因时说法”，因此不以“一时”说，而以“某时”说。然此说义不同，有时因语义场所需而有差别。因为“因时”“处时”“时节”等谓时间的根本因缘集结体，指述所说接触等现象在瞬间存在的时间因缘，故以此为标志。故此作根本指示，用地道语言释义。

Vinaye ca hetuattho karaṇattho ca sambhavati. Yo hi so sikkhāpadapaññattisamayo sāriputtādīhipi dubbiññeyyo, tena samayena hetubhūtena karaṇabhūtena ca sikkhāpadāni paññāpayanto sikkhāpadapaññattihetuñca apekkhamāno bhagavā tattha tattha vihāsi. Tasmā tadatthajotanatthaṃ tattha karaṇavacanena niddeso kato.

律藏亦为缘由而言“因时”与“为缘”二义。以比库顿戒时所说的戒文义时，诸义多难解者，世尊住持之，因依“因由”与“缘由”而宣说戒文及诠释戒文谛义，故此处以因缘语作为释明。

Idha pana aññasmiṃ ca evaṃjātike accantasaṃyogattho sambhavati. Yañhi samayaṃ bhagavā imaṃ aññaṃ vā suttantaṃ desesi, accantameva taṃ samayaṃ karuṇāvihārena vihāsi. Tasmā tadatthajotanatthaṃ idha upayogavacananiddeso katoti.

在此，若有其他类似情形中发生极端紧密结合，世尊在彼时彼地宣说此类其他教义时，正以慈悲安住的心境安住。因此，为了说明该义理，特此用“应用之语”加以说明。

Tenetaṃ vuccati –

对此有如下解释——

‘‘Taṃ taṃ atthamapekkhitvā, bhummena karaṇena ca;

“根据各自对象及场所的根本要求；

Aññatra samayo vutto, upayogena so idhā’’ti.

除非确指某特定时刻，否则所谓应用，在此即是此义。”

Porāṇā pana vaṇṇayanti – ‘‘tasmiṃ samaye’’ti vā ‘‘tena samayenā’’ti vā ‘‘ekaṃ samaya’’nti vā abhilāpamattabhedo esa, sabbattha bhummameva atthoti. Tasmā ‘‘ekaṃ samaya’’nti vuttepi ‘‘ekasmiṃ samaye’’ti attho veditabbo.

古人曾说：“‘彼时’‘彼时之时’‘一时’等，仅是言辞上的差别，实则处处所指同一根本之意。因此，即便说‘一时’也应理解为‘某一特定时刻’之义。”

Bhagavāti garu. Garuṃ hi loke ‘‘bhagavā’’ti vadanti. Ayañca sabbaguṇavisiṭṭhatāya sabbasattānaṃ garu, tasmā ‘‘bhagavā’’ti veditabbo. Porāṇehipi vuttaṃ –

称呼“世尊”为敬称。在世间，人们尊称为“世尊”。此称谓因其具备一切圆满功德及众生共尊敬，故应解为“世尊”。古人亦有言：

‘‘Bhagavāti vacanaṃ seṭṭhaṃ, bhagavāti vacanamuttamaṃ;

「『世尊』者，尊贵之语；『世尊』者，至上之语。

Garu gāravayutto so, bhagavā tena vuccatī’’ti. (visuddhi. 1.142);

有威严而与尊敬相应者，故称为世尊。」（《清净道论》第一卷142）

Apica –

又——

‘‘Bhagyavā bhaggavā yutto, bhagehi ca vibhattavā;

「有福、有幸运、和福德相应，且分有福德者，

Bhattavā vantagamano, bhavesu bhagavā tato’’ti. –

受用福报、往生净土，彼即为世尊。」——

Imissā gāthāya vasenassa padassa vitthārato attho veditabbo. So ca visuddhimagge (visuddhi. 1.144) buddhānussatiniddese vuttoyeva.

从这首诗歌中，应当详知『尊贵』一词的义理。此义理乃源自《清净道论》（第一卷144）中佛陀追念赞言之中所述。

Ettāvatā cettha evaṃ me sutanti vacanena yathāsutaṃ dhammaṃ dassento bhagavato dhammasarīraṃ paccakkhaṃ karoti. Tena ‘‘nayidaṃ atikkantasatthukaṃ pāvacanaṃ, ayaṃ vo satthā’’ti satthu adassanena ukkaṇṭhitaṃ janaṃ samassāseti. Ekaṃ samayaṃ bhagavāti vacanena tasmiṃ samaye bhagavato avijjamānabhāvaṃ dassento rūpakāyaparinibbānaṃ sādheti. Tena ‘‘evaṃvidhassa nāma ariyadhammassa desako dasabaladharo vajirasaṅghātasamānakāyo sopi bhagavā parinibbuto, kena aññena jīvite āsā janetabbā’’ti jīvitamadamattaṃ janaṃ saṃvejeti, saddhamme cassa ussāhaṃ janeti. Evanti ca bhaṇanto desanāsampattiṃ niddisati. Me sutanti sāvakasampattiṃ. Ekaṃ samayanti kālasampattiṃ. Bhagavāti desakasampattiṃ.

大致上，世尊以“如是我闻”的教诲语句，凭所闻法，亲示其法体。由此，世尊以“此非过于善法的教导，此乃汝等师长”为辞，令因未见世尊而心生疑怨者感受到苦恼。某时，世尊以“世尊”之名，显现当时世尊无知之相，成就色身涅槃。由此，世尊以如下言辞令众生生起生命无常之觉悟及对佛法的信心：“此类圣法之教导者，持法且有力量，犹如铁锤击打坚铁块，如来也已涅槃，又何人可使生命生起渴望？”进而，世尊如是言说，显示教法成熟之实相。此谓闻法圆满。称为弟子成就。又谓时机成熟。又谓以“世尊”名彰显说法成就。

Sāvatthiyanti evaṃnāmake nagare. Samīpatthe cetaṃ bhummavacanaṃ. Viharatīti avisesena iriyāpathadibbabrahmaariyavihāresu aññataravihārasamaṅgīparidīpanametaṃ. Idha pana ṭhānagamananisajjāsayanappabhedesu iriyāpathesu aññatarairiyāpathasamāyogaparidīpanaṃ , tena ṭhitopi gacchantopi nisinnopi sayānopi bhagavā viharaticceva veditabbo. So hi ekaṃ iriyāpathabādhanaṃ aññena iriyāpathena vicchinditvā aparipatantaṃ attabhāvaṃ harati pavatteti, tasmā ‘‘viharatī’’ti vuccati.

所谓“沙瓦提”即此名之城镇。周边即称“附近之地”。“住”指专指于各类行路及天人、梵天、圣者之住处及其他某一等住处旅行之概念。于此处，指行路、停留、坐卧诸法之各种形态及分类之间，相互连接启发之义，因而无论是立、行、坐、卧，世尊皆如是而居。据此，人若断绝一种出行之障碍，转而通达他处，则趋动自身自在而行，能自由流转，故称“住”。

Jetavaneti jetassa rājakumārassa vane. Tañhi tena ropitaṃ saṃvaḍḍhitaṃ paripālitaṃ ahosi, tasmā ‘‘jetavana’’nti saṅkhaṃ gataṃ. Tasmiṃ jetavane. Anāthapiṇḍikassa ārāmeti anāthapiṇḍikena gahapatinā catupaññāsahiraññakoṭipariccāgena buddhappamukhassa bhikkhusaṅghassa niyyātitattā ‘‘anāthapiṇḍikassa ārāmo’’ti saṅkhaṃ gate ārāme. Ayamettha saṅkhepo, vitthāro pana papañcasūdaniyā majjhimaṭṭhakathāya sabbāsavasuttavaṇṇanāyaṃ (ma. ni. aṭṭha. 1.14) vutto.

所谓“揭德林”，为揭树王子之林苑。其林由揭树王子种植、培育及维护，故名“揭德林”。世尊即住于此林。于该揭德林内，有由给孤独长者即居士，经四十五亿辛勤布施所兴建、开设，且专属佛及其比库僧团用之道场，称为“给孤独长者道场”，归于该道场内。此称谓为简称者，而详细教理则载于中部论书中有关诸烦恼根本的全面注释。

Tattha siyā – yadi tāva bhagavā sāvatthiyaṃ viharati, ‘‘jetavane’’ti na vattabbaṃ. Atha tattha viharati, ‘‘sāvatthiya’’nti na vattabbaṃ. Na hi sakkā ubhayattha ekaṃ samayaṃ viharitunti. Na kho panetaṃ evaṃ daṭṭhabbaṃ.

在此当说，若现今世尊居于沙瓦提，则当不言其居于揭德林。若于揭德林居，则不言其居于沙瓦提。实不可同时刻居二处。此义并非可轻易视之。

Nanu avocumha ‘‘samīpatthe bhummavacana’’nti. Tasmā yathā gaṅgāyamunādīnaṃ samīpe goyūthāni carantāni ‘‘gaṅgāyaṃ caranti, yamunāyaṃ carantī’’ti vuccati, evamidhāpi yadidaṃ sāvatthiyā samīpe jetavanaṃ, tattha viharanto vuccati ‘‘sāvatthiyaṃ viharati jetavane’’ti. Gocaragāmanidassanatthaṃ hissa sāvatthivacanaṃ, pabbajitānurūpanivāsaṭṭhānanidassanatthaṃ sesavacanaṃ.

岂非曾言“附近之地”么。因此，如同恒河、阿耆尼河流域牧童行牧时，常称“流于恒河”“流于阿耆尼河”，亦同理，此处指沙瓦提附近之揭德林，此地居住者便可说“居于沙瓦提揭德林”。以此，沙瓦提一名是面向民众城镇的显现名，且是为顺应出家弟子安住之所的称呼。

Aññatarā devatāti nāmagottavasena apākaṭā ekā devatāti attho. ‘‘Abhijānāti no, bhante, bhagavā ahu ñātaññatarassa mahesakkhassa yakkhassa saṃkhittena taṇhāsaṅkhayavimuttiṃ bhāsitā’’ti ettha pana abhiññāto sakkopi devarājā ‘‘aññataro’’ti vutto. ‘‘Devatā’’ti ca idaṃ devānampi devadhītānampi sādhāraṇavacanaṃ. Imasmiṃ panatthe devo adhippeto, so ca kho rūpāvacarānaṃ devānaṃ aññataro.

所谓“某一天人”一语，依名称或类别称谓解释时，泛指某一未具体显明的天人。文中曾言：“世尊您可知，得真实神通者曾披露，某尊伟大神力天人，即称此人灭除渴爱之果解。”此时，具神通之萨咖天帝亦称呼其为“某一”，谓“天人”此称为对诸天、天女的通用名词。于本境界中，天帝为诸色界天人之首领，此乃该层天人中某一尊者称谓。

Abhikkantāya rattiyāti ettha abhikkanta-saddo khayasundarābhirūpaabbhānumodanādīsu dissati . Tattha ‘‘abhikkantā, bhante, ratti, nikkhanto paṭhamo yāmo , ciranisinno bhikkhusaṅgho, uddisatu, bhante, bhagavā bhikkhūnaṃ pātimokkha’’nti evamādīsu (a. ni. 8.20; cūḷava. 383) khaye dissati. ‘‘Ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’’ti evamādīsu (a. ni. 4.100) sundare.

“夜行者”的含义，在此出现“夜行”一词时，多见于诸如灭亡、清净、美丽、光明等意思的呈现。其文中有经典语句称：“夜行者，尊者，此谓夜，其意为出没、初始、时刻，久沉寂的比库众，愿世尊为比库众宣说戒律。”此类语句见于《增支部·律别·第四十六经》及《小本经·三八三经》中。又有云：“此四众中之最周密者，也最善净者。”此语见于《增支部·律别·第一百经》里，文句优美。

‘‘Ko me vandati pādāni, iddhiyā yasasā jalaṃ;

‘谁为我顶礼双足？以神通与名声浇洒；’

Abhikkantena vaṇṇena, sabbā obhāsayaṃ disā’’ti. –

‘因入夜者之光辉，我眼见万象普现’——

Evamādīsu (vi. va. 857) abhirūpe. ‘‘Abhikkantaṃ bho gotama, abhikkantaṃ bho gotamā’’ti evamādīsu (pārā. 15) abbhānumodane. Idha pana khaye. Tena abhikkantāya rattiyā, parikkhīṇāya rattiyāti vuttaṃ hoti. Tatthāyaṃ devaputto majjhimayāmasamanantare āgatoti veditabbo. Niyāmo hi kiresa devatānaṃ yadidaṃ buddhānaṃ vā buddhasāvakānaṃ vā upaṭṭhānaṃ āgacchantā majjhimayāmasamanantareyeva āgacchanti.

此类语句（毗婆沙论卷六页857）极精美。‘入夜者啊，果德玛，入夜者啊，果德玛’（梵传15）是用于赞叹光辉的语句。但此处指灭尽。‘由于此人入夜灭尽之时’即有此言。且当云‘中夜时分，天子于中夜光明之际来临’应了此义。盖因诸神守护身虽来临，然皆在中夜光明之会时同时致临。”

Abhikkantavaṇṇāti idha abhikkanta-saddo abhirūpe, vaṇṇa-saddo pana chavithuti-kulavagga-kāraṇa-saṇṭhānappamāṇa-rūpāyatanādīsu dissati. Tattha ‘‘suvaṇṇavaṇṇosi bhagavā’’ti evamādīsu (su. ni. 553) chaviyā. ‘‘Kadā saññūḷhā pana te, gahapati, ime samaṇassa vaṇṇā’’ti evamādīsu (ma. ni. 2.77) thutiyaṃ. ‘‘Cattārome, bho gotama, vaṇṇā’’ti evamādīsu (dī. ni. 3.115) kulavagge. ‘‘Atha kena nu vaṇṇena, gandhathenoti vuccatī’’ti evamādīsu (saṃ. ni. 1.234) kāraṇe. ‘‘Mahantaṃ hatthirājavaṇṇaṃ abhinimminitvā’’ti evamādīsu (saṃ. ni. 1.138) saṇṭhāne. ‘‘Tayo pattassa vaṇṇā’’ti evamādīsu (pārā. 602) pamāṇe. ‘‘Vaṇṇo gandho raso ojā’’ti evamādīsu rūpāyatane. So idha chaviyā daṭṭhabbo. Tena abhikkantavaṇṇā abhirūpacchavi, iṭṭhavaṇṇā manāpavaṇṇāti vuttaṃ hoti. Devatā hi manussalokaṃ āgacchamānā pakativaṇṇaṃ pakatiiddhiṃ jahitvā oḷārikaṃ attabhāvaṃ katvā atirekavaṇṇaṃ atirekaiddhiṃ māpetvā naṭasamajjādīni gacchantā manussā viya abhisaṅkhatena kāyena āgacchanti. Tattha kāmāvacarā anabhisaṅkhatenapi āgantuṃ sakkonti, rūpāvacarā pana na sakkonti. Tesañhi atisukhumo attabhāvo, na tena iriyāpathakappanaṃ hoti. Tasmā ayaṃ devaputto abhisaṅkhateneva āgato. Tena vuttaṃ ‘‘abhikkantavaṇṇā’’ti.

所谓‘入夜之光辉’，此‘入夜者’一词指美妙的赞美之光，亦因色彩、音体、场合、数量、色界缘起等而显现。比如‘世尊颜色甚殊胜’（赞歌553），或‘什么时候，此家主人，生气壮盛的修行者颜色显现？’（赞歌2.77），又‘四种颜色啊，果德玛’（赞歌3.115）皆是对颜色的称赞。亦有‘由何种颜色、香气而称？’（正计论1.234），‘大象头色而来’（正计论1.138）等说明发生之缘。‘三种颜色’（梵传602）为衡量基准。‘颜色、香气、味道、力’（色界缘）皆显此义。由此可见诸颜色因尺寸、形态、喜好不同而分为悦色与非悦色。天界诸神虽从人间来及离地界，且驱除肉眼见真，成彼自我显现，不坠于清净之境，而施展超常之力，携带各种妙姿态现前，如人间妙士行走般悠游自如。欲乐者虽可以无障碍来临，但色欲者却不能。是因为其身极细微软弱，不适宜步行。由此，此天子即是从这种极细微且能对诸天庄严入夜光明显现的天众来者。由是称为‘入夜之光辉’。”

Kevalakappanti ettha kevala-saddo anavasesa-yebhuyyābyāmissānatirekadaḷhatthavisaṃyogādianekattho. Tathā hissa ‘‘kevalaparipuṇṇaṃ parisuddhaṃ brahmacariya’’nti evamādīsu (pārā. 1) anavasesatthamattho. ‘‘Kevalakappā ca aṅgamagadhā pahūtaṃ khādanīyabhojanīyaṃ ādāya upasaṅkamissantī’’ti evamādīsu (mahāva. 43) yebhuyyatā. ‘‘Kevalassa dukkhakkhandhassa samudayo hotī’’ti evamādīsu (vibha. 225) abyāmissatā. ‘‘Kevalaṃ saddhāmattakaṃ nūna ayamāyasmā’’ti evamādīsu (mahāva. 244) anatirekatā. ‘‘Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṃ saṅghabhedāya ṭhito’’ti evamādīsu (a. ni. 4.243) daḷhatthatā. ‘‘Kevalī vusitavā uttamapurisoti vuccatī’’ti evamādīsu (saṃ. ni. 3.57) visaṃyogo attho. Idha panassa anavasesattho adhippeto.

这里‘Kevalakappanti’（独行）的‘kevala’一词，意指无余彻底，没有缺漏，诸义繁多。如其释义‘完备纯净的梵行’（梵传1）表示无缺之义。又如‘独行者携带盛多的食物来到’（大部43）是指充满从具足处来。‘独行即苦蕴之生起’（断部225）显示非缺漏之意。‘老尊信心纯正者无缺漏’（大部244）说明不多余。‘老尊阿努鲁达之外，被称为纯净独行，为僧团分裂所在’（注释书4.243）展示铸成疏乱之缺漏无有。又说‘独行者称为理想智人’（正计论3.57）讲述联合之义。此处专指无余彻底之义为主。

Kappa-saddo panāyaṃ abhisaddahana-vohāra-kāla-paññatti-chedana-vikappa-lesasamantabhāvādianekattho. Tathā hissa ‘‘okappaniyametaṃ bhoto gotamassa, yathā taṃ arahato sammāsambuddhassā’’ti evamādīsu (ma. ni. 1.387) abhisaddahanamattho. ‘‘Anujānāmi, bhikkhave, pañcahi samaṇakappehi phalaṃ paribhuñjitu’’nti evamādīsu (cūḷava. 250) vohāro. ‘‘Yena sudaṃ niccakappaṃ viharāmī’’ti evamādīsu (ma. ni. 1.387) kālo. ‘‘Iccāyasmā kappo’’ti evamādīsu paññatti. ‘‘Alaṅkato kappitakesamassū’’ti evamādīsu (vi. va. 1094, 1101) chedanaṃ. ‘‘Kappati dvaṅgulakappo’’ti evamādīsu (cūḷava. 446) vikappo. ‘‘Ātthi kappo nipajjitu’’nti evamādīsu (a. ni. 8.80) leso. ‘‘Kevalakappaṃ veḷuvanaṃ obhāsetvā’’ti evamādīsu (saṃ. ni. 1.94) samantabhāvo. Idha panassa samantabhāvattho adhippeto. Tasmā kevalakappaṃ jetavananti ettha ‘‘anavasesaṃ samantato jetavana’’nti evamattho daṭṭhabbo.

关于“劫”字，有多重含义，因其包含“劫称呼”“降伏称呼”“持诵称呼”“时间称谓”“划分”“误转”等多种义项，故义理纷繁多样。譬如《中部尼波》卷一三八七中称「这是与你，果德玛如阿拉汉正觉者的理应规定」等此类说法，是指降伏的义项。《小部》二五〇中有言：「我准许，诸比库享用五劫中的果报」，是指持诵之义。《中部尼波》一三八七中说：「如今我正处于末劫」，是时间之义。称谓如「这具寿是劫」，是称谓之义。《毗奈耶毗婆沙》一〇九四、一一〇一中曰：「饰有劫壳的杖头」，是划分义。《小部》四六六中言：「劫长两肘」，是误转义；《增支部》八〇中曰：「有劫则有陷」，为词尾修饰之义。《杂阿毗曇·尼波》一九四中言：「唯劫照耀森林」，意含普遍存在。此中普遍存在之义为主旨。因此，称作“唯劫”即是指「无余尽处处遍照的森林」，如此含义应当了知。

Obhāsetvāti vatthālaṅkārasarīrasamuṭṭhitāya ābhāya pharitvā, candimā viya sūriyo viya ca ekobhāsaṃ ekapajjotaṃ karitvāti attho.

所谓“照耀”，是指因根基的装饰及形体而显现的光辉流布，犹如月光或太阳光明映射形成统一光辉与一片荧光之义。

Yenāti bhummatthe karaṇavacanaṃ. Yena bhagavā tenupasaṅkamīti tasmā ‘‘yattha bhagavā, tattha upasaṅkamī’’ti evamettha attho daṭṭhabbo. Yena vā kāraṇena bhagavā devamanussehi upasaṅkamitabbo, tena kāraṇena upasaṅkamīti evamettha attho daṭṭhabbo. Kena ca kāraṇena bhagavā upasaṅkamitabbo? Nānappakāraguṇavisesādhigamādhippāyena, sāduphalūpabhogādhippāyena dijagaṇehi niccaphalitamahārukkho viya. Upasaṅkamīti ca gatāti vuttaṃ hoti. Upasaṅkamitvāti upasaṅkamanapariyosānadīpanaṃ. Atha vā evaṃ gatā tato āsannataraṃ ṭhānaṃ bhagavato samīpasaṅkhātaṃ gantvātipi vuttaṃ hoti.

「以何」是指谓词用法。由于世尊由此而近前，因此有「世尊所在，彼处即为近前」之义。或者，因某种原因必须由世尊向天人及人近前来接近，由此而称「近前」。究竟为何缘由世尊须近前？乃是因具多样殊胜能力，善法果实俱足，犹如灵树永恒结果故也。所谓“近前”即是前往之义，谓行未尽之标明。又或者是如此前往后再趋一更近处，到达位于世尊邻近之处，此亦有说。

Idāni yenatthena loke aggapuggalassa upaṭṭhānaṃ āgatā, taṃ pucchitukāmā dasanakhasamodhānasamujjalaṃ añjuliṃ sirasi patiṭṭhapetvā ekamantaṃ aṭṭhāsi. Ekamantanti bhāvanapuṃsakaniddeso – ‘‘visamaṃ candimasūriyā parivattantī’’tiādīsu (a. ni. 4.70) viya. Tasmā yathā ṭhitā ekamantaṃ ṭhitā hoti, tathā aṭṭhāsīti evamettha attho daṭṭhabbo. Bhummatthe vā etaṃ upayogavacanaṃ. Aṭṭhāsīti ṭhānaṃ kappesi. Paṇḍitā hi devamanussā garuṭṭhāniyaṃ upasaṅkamitvā āsanakusalatāya ekamantaṃ tiṭṭhanti, ayañca devo tesaṃ aññataro, tasmā ekamantaṃ aṭṭhāsi.

此时因某种缘由，世尊贤者来至最高人间之所，欲有所问者，遂持十指相扣，光洁端正地顶着头，立于一侧。这里提到的“一侧”是指导向修习者的示现——如《增支部》四七〇所言的“月与日相互环绕”。因此如其立于一旁，故称“立于一侧”。又由“以何”是表示用法。所谓“立于”，是表示安置所在之意。贤者众生亦通过这种方式，尊敬地接近世尊，保持端正姿态立于一侧。因为某一天人亦与人中他者同样如此，故称“立于一侧”。

Kathaṃ ṭhito pana ekamantaṃ ṭhito hotīti? Cha ṭhānadose vajjetvā. Seyyathidaṃ – atidūraṃ, accāsannaṃ, uparivātaṃ , unnatappadesaṃ, atisammukhaṃ, atipacchāti. Atidūre ṭhito hi sace kathetukāmo hoti, uccāsaddena kathetabbaṃ hoti. Accāsanne ṭhito saṅghaṭṭanaṃ karoti. Uparivāte ṭhito sarīragandhena bādhati. Unnatappadese ṭhito agāravaṃ pakāseti. Atisammukhā ṭhito sace daṭṭhukāmo hoti, cakkhunā cakkhuṃ āhacca daṭṭhabbaṃ hoti. Atipacchā ṭhito sace daṭṭhukāmo hoti, gīvaṃ pasāretvā daṭṭhabbaṃ hoti. Tasmā ayampi ete cha ṭhānadose vajjetvā aṭṭhāsi. Tena vuttaṃ ‘‘ekamantaṃ aṭṭhāsī’’ti.

“如何一侧而立”乃是避免犯六种过失。首先是：距离过远；其次是过于靠近；三是立于风上之处；四是立于高处；五是立于正面对面之处；六是立于背后。若远立，则不便近言；若近立，则需小声交谈；若立于风上，则身香受扰；若立于高处，则有不敬；若正面对面立，则便于相视；若立于背后，则需张口而视口舌。故去除了此六种过失而站，于是一侧立定。由此说法得名“一侧立”。

Etadavocāti etaṃ avoca. Kathaṃ nūti kāraṇapucchā. Bhagavato hi tiṇṇoghabhāvo dasasahassilokadhātuyā pākaṭo, tenimissā devatāya tattha kaṅkhā natthi, iminā pana kāraṇena ‘‘tiṇṇo’’ti na jānāti, tena sā taṃ kāraṇaṃ pucchamānā evamāha.

这段话意谓是某人说，他的意思是如此。有人问：“为何？”这是探求理由之问。由于世尊已经跨越三界十方世界之险境，世尊已证得此果，诸天对此无所疑惑，但此人因不知缘由便言“已证”，遂向世尊问其缘由，世尊便如此回答。

Mārisāti devatānaṃ piyasamudācāravacanametaṃ. Niddukkhāti vuttaṃ hoti. Yadi evaṃ ‘‘yadā kho te, mārisa, saṅkunā saṅku hadaye samāgaccheyya, atha naṃ tvaṃ jāneyyāsi ‘vassasahassaṃ me niraye paccamānassā’’’ti (ma. ni. 1.512) idaṃ virujjhati. Na hi nerayikasatto niddukkho nāma hoti. Kiñcāpi na niddukkho, ruḷhīsaddena pana evaṃ vuccati. Pubbe kira paṭhamakappikānaṃ niddukkhānaṃ sukhasamappitānaṃ esa vohāro, aparabhāge dukkhaṃ hotu vā mā vā, ruḷhīsaddena ayaṃ vohāro vuccateva nippadumāpi nirudakāpi vā pokkharaṇī pokkharaṇī viya.

此乃魔天子所说天众中和悦柔顺言辞之义。所谓niddukkha（困难痛苦），有说为苦难之义。若如经中言：“诸魔啊，当你心中聚集恐惧畏惧时，你不可认知‘我在地狱受苦千年’”，此义即非成立。因地狱众生非谓niddukkha者也。反之，niddukkha并非苦，而用刺耳难闻之声表达。早前初生之鸟儿，鸣声虽悦耳和谐，但后段若有苦或无苦，则此叫声即称为ruḷhīsadda（刺耳声），即可理解为鸥鸟鸣声或荷叶上滴水声等自然声响。

Oghamatarīti ettha cattāro oghā, kāmogho bhavogho diṭṭhogho avijjoghoti. Tattha pañcasu kāmaguṇesu chandarāgo kāmogho nāma. Rūpārūpabhavesu chandarāgo jhānanikanti ca bhavogho nāma. Dvāsaṭṭhi diṭṭhiyo diṭṭhogho nāma. Catūsu saccesu aññāṇaṃ avijjogho nāma. Tattha kāmogho aṭṭhasu lobhasahagatesu cittuppādesu uppajjati, bhavogho catūsu diṭṭhigatavippayuttalobhasahagatesu cittuppādesu uppajjati, diṭṭhogho catūsu diṭṭhigatasampayuttesu cittuppādesu uppajjati, avijjogho sabbākusalesu uppajjati.

此处所谓oghamata（波澜之水），引申有四波，即欲波（kāmogho）、有波（bhavogho）、见波（diṭṭhogho）与无明波（avijjogho）。其中，欲波乃基于五欲乐所生之贪欲与渴爱；有波由五界中的色与无色及禅定所生之渴爱而起；见波基于六根之所缘见而生，包含各种见解；无明波即断除一切不善法的智慧所生。欲波在八类贪欲习气之心所隆起，有波在四类分别执着见有关联之心起，有见波在四见属心起，有明波则在一切善法上升起。

Sabbopi cesa avahananaṭṭhena rāsaṭṭhena ca oghoti veditabbo. Avahananaṭṭhenāti adhogamanaṭṭhena. Ayañhi attano vasaṃ gate satte adho gameti, nirayādibhedāya duggatiyaṃyeva nibbatteti, uparibhāvaṃ vā nibbānaṃ gantuṃ adento adho tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu ca gametītipi attho. Rāsaṭṭhenāti mahantaṭṭhena. Mahā heso kilesarāsi avīcito paṭṭhāya yāva bhavaggā patthaṭo, yadidaṃ pañcasu kāmaguṇesu chandarāgo nāma. Sesesupi eseva nayo. Evamayaṃ rāsaṭṭhenāpi oghoti veditabbo. Atarīti imaṃ catubbidhampi oghaṃ kena nu tvaṃ, mārisa, kāraṇena tiṇṇoti pucchati.

诸波澜皆由高下兴衰而异，称之曰「波澜」。所谓「下降」，指自我归于自身支配后由上而下降，乃堕入地狱等恶趣之苦境，或因上行者无法到达涅槃层次，经历三界四生、五道众生、七识依止、九众生息等事理。所谓「上升」，为巨大烦恼荼毒尚未断除时，随生死流转，而此即是基于五欲所生欲波。其他波之情况亦相同，如此亦见波、有明波也。故当知波澜之理。于是世尊应魔等问，尊说因缘义。

Athassā bhagavā pañhaṃ vissajjento appatiṭṭhaṃ khvāhantiādimāha. Tattha appatiṭṭhanti appatiṭṭhahanto. Anāyūhanti anāyūhanto, avāyamantoti attho. Iti bhagavā gūḷhaṃ paṭicchannaṃ katvā pañhaṃ kathesi. Devatāpi naṃ sutvā ‘‘bāhirakaṃ tāva oghaṃ tarantā nāma ṭhātabbaṭṭhāne tiṭṭhantā taritabbaṭṭhāne āyūhantā taranti, ayaṃ pana avīcito yāva bhavaggā patthaṭaṃ kilesoghaṃ kilesarāsiṃ appatiṭṭhahanto anāyūhanto atarinti āha. Kiṃ nu kho etaṃ? Kathaṃ nu kho eta’’nti? Vimatiṃ pakkhantā pañhassa atthaṃ na aññāsi.

尊者于是，以终止他难以坚立之问回应。所谓终止者为不再起、不中断；不再起者是不使起；不衰退者是不使灭。意即，世尊以隐微深入不现之义说法，而魔等不解，其中天众亦闻尊说「外在波澜必渡，立于方所，则能度越，尚未断除烦恼波澜，烦恼流毒尚未终止」，遂问「此何意？如何见解？」因对问疏解参差，不能明白真义。

Kiṃ pana bhagavatā yathā sattā na jānanti, evaṃ kathanatthāya pāramiyo pūretvā sabbaññutā paṭividdhāti? Na etadatthāya paṭividdhā. Dve pana bhagavato desanā niggahamukhena ca anuggahamukhena ca. Tattha ye paṇḍitamānino honti aññātepi ñātasaññino pañcasatā brāhmaṇapabbajitā viya, tesaṃ mānaniggahatthaṃ yathā na jānanti, evaṃ mūlapariyāyādisadisaṃ dhammaṃ deseti. Ayaṃ niggahamukhena desanā. Vuttampi cetaṃ ‘‘niggayha niggayhāhaṃ, ānanda, vakkhāmi, pavayha pavayha, ānanda, vakkhāmi, yo sāro, so ṭhassatī’’ti (ma. ni. 3.196). Ye pana ujukā sikkhākāmā, tesaṃ suviññeyyaṃ katvā ākaṅkheyyasuttādisadisaṃ dhammaṃ deseti, ‘‘abhirama, tissa, abhirama, tissa, ahamovādena ahamanuggahena ahamanusāsaniyā’’ti (saṃ. ni. 3.84) ca ne samassāseti. Ayaṃ anuggahamukhena desanā.

那么，世尊为使众生知义，并非仅持一法，而有二种说法，即收摄法门和引导法门。所谓收摄法缘，有智有悟者虽未知者如色不成之五百婆罗门、出家弟子，出于其念求而未识法义。此为收摄法门所宣说。世尊亦说“我将收摄，我将宣说，安住本质”等，经文载。对修习正道者，以显然法令勉励，“欢喜，提婆，欢喜提婆，我以教说、引导、训诲而切愿”等语，此为引导法门。

Ayaṃ pana devaputto mānatthaddho paṇḍitamānī, evaṃ kirassa ahosi – ahaṃ oghaṃ jānāmi, tathāgatassa oghatiṇṇabhāvaṃ jānāmi, ‘‘iminā pana kāraṇena tiṇṇo’’ti ettakamattaṃ na jānāmi. Iti mayhaṃ ñātameva bahu, appaṃ aññātaṃ, tamahaṃ kathitamattameva jānissāmi. Kiñhi nāma taṃ bhagavā vadeyya, yassāhaṃ atthaṃ na jāneyyanti. Atha satthā ‘‘ayaṃ kiliṭṭhavatthaṃ viya raṅgajātaṃ abhabbo imaṃ mānaṃ appahāya desanaṃ sampaṭicchituṃ, mānaniggahaṃ tāvassa katvā puna nīcacittena pucchantassa pakāsessāmī’’ti paṭicchannaṃ katvā pañhaṃ kathesi. Sopi nihatamāno ahosi, sā cassa nihatamānatā uttaripañhapucchaneneva veditabbā. Tassa pana pañhapucchanassa ayamattho – kathaṃ pana tvaṃ, mārisa, appatiṭṭhaṃ anāyūhaṃ oghamatari, yathāhaṃ jānāmi, evaṃ me kathehīti.

这位天子傲慢自负，自称晓得波澜，知如来已断烦恼流毒，但不知断苦之缘由。自谓知多少，实则所知甚少，只晓我言，不识意。世尊以此傲慢比喻色染污秽，难以令其舍弃傲慢而倾听教说。于是以隐微不现而深理回应诸问。其时，魔被击倒，傲慢之心相应生灭，如问答所现。其问意为何？曰：“魔啊，你如何度过烦恼波澜，保持不堕入不生不灭之境？据我所知，此即我思想之因。”

Athassa bhagavā kathento yadāsvāhantiādimāha. Tattha yadā svāhanti yasmiṃ kāle ahaṃ. Sukāro nipātamattaṃ. Yathā ca ettha, evaṃ sabbapadesu. Saṃsīdāmīti paṭicchannaṃ katvā ataranto tattheva osīdāmi. Nibbuyhāmīti ṭhātuṃ asakkonto ativattāmi. Iti ṭhāne ca vāyāme ca dosaṃ disvā atiṭṭhanto avāyamanto oghamatarinti evaṃ bhagavatā pañho kathito. Devatāyapi paṭividdho, na pana pākaṭo, tassa pākaṭīkaraṇatthaṃ satta dukā dassitā. Kilesavasena hi santiṭṭhanto saṃsīdati nāma, abhisaṅkhāravasena āyūhanto nibbuyhati nāma. Taṇhādiṭṭhīhi vā santiṭṭhanto saṃsīdati nāma, avasesakilesānañceva abhisaṅkhārānañca vasena āyūhanto nibbuyhati nāma. Taṇhāvasena vā santiṭṭhanto saṃsīdati nāma, diṭṭhivasena āyūhanto nibbuyhati nāma. Sassatadiṭṭhiyā vā santiṭṭhanto saṃsīdati nāma, ucchedadiṭṭhiyā āyūhanto nibbuyhati nāma. Olīyanābhinivesā hi bhavadiṭṭhi, atidhāvanābhinivesā vibhavadiṭṭhi . Līnavasena vā santiṭṭhanto saṃsīdati nāma, uddhaccavasena āyūhanto nibbuyhati nāma. Tathā kāmasukhallikānuyogavasena santiṭṭhanto saṃsīdati nāma, attakilamathānuyogavasena āyūhanto nibbuyhati nāma. Sabbākusalābhisaṅkhāravasena santiṭṭhanto saṃsīdati nāma, sabbalokiyakusalābhisaṅkhāravasena āyūhanto nibbuyhati nāma. Vuttampi cetaṃ – ‘‘seyyathāpi, cunda, ye keci akusalā dhammā, sabbe te adhobhāgaṅgamanīyā, ye keci kusalā dhammā, sabbe te uparibhāgaṅgamanīyā’’ti (ma. ni. 1.86).

于是世尊说法时，言及“咒语”等句。那时咒语生起之际，我便自在，从容俯伏。此处以及一切语句，皆复如是。我从藏身调伏，乃于此地安住。欲灭不能，于地杵立而过度。于此时亦于努力中，见己之过错，坚立不退，波浪破灭。如此世尊所说疑难。天人亦内会此理，然未显明，为使其明，世尊示现七苦。因恶染染垢者，处俗世当伏息；由所造之业聚合而集之，若被束缚，复应灭除。因欲之见所缠，处于俗世当伏息；余染污与所造业，因缘合成而束缚，故应灭除。因欲集聚而存，处于俗世当伏息；因见执持而生，得无染者，复应灭除。因常断见而存，处俗世当伏息；因断灭见而生，祛除烦恼复应灭除。执有执无执，即生死执着，贪著退避，苟延残存者，故俗世当伏息；因散乱心气而生，喜乐依止而灭除。因沉溺于色欲之乐而存，处俗世当伏息；因自贬损自嫌恶之业而生，灭除之理。由一切善业而成者，处于世俗当伏息；由一切世间善业而生者，灭除之意。经中亦言：“如是，准陀，所有一切不善法，皆应下行；一切善法，皆应上行。”

Imaṃ pañhavissajjanaṃ sutvāva devatā sotāpattiphale patiṭṭhāya tuṭṭhā pasannā attano tuṭṭhiñca pasādañca pakāsayantī cirassaṃ vatāti gāthamāha. Tattha cirassanti cirassa kālassa accayenāti attho. Ayaṃ kira devatā kassapasammāsambuddhaṃ disvā tassa parinibbānato paṭṭhāya antarā aññaṃ buddhaṃ na diṭṭhapubbā, tasmā ajja bhagavantaṃ disvā evamāha. Kiṃ panimāya devatāya ito pubbe satthā na diṭṭhapubboti. Diṭṭhapubbo vā hotu adiṭṭhapubbo vā, dassanaṃ upādāya evaṃ vattuṃ vaṭṭati. Brāhmaṇanti bāhitapāpaṃ khīṇāsavabrāhmaṇaṃ. Parinibbutanti kilesanibbānena nibbutaṃ. Loketi sattaloke. Visattikanti rūpādīsu ārammaṇesu āsattavisattatādīhi kāraṇehi visattikā vuccati taṇhā, taṃ visattikaṃ appatiṭṭhamānaṃ anāyūhamānaṃ tiṇṇaṃ nittiṇṇaṃ uttiṇṇaṃ cirassaṃ vata khīṇāsavabrāhmaṇaṃ passāmīti attho.

闻此疑难释疑之后，天人以得初果自安欢喜，显露其心之满足欢喜，久远时中诵此偈言：此中“久远”是指长久时间久远。彼天人观见咖萨巴正觉者之般涅槃以后，无有前世佛显现，自此今时见世尊如是说。以何故云昔无佛？无有佛者，即过去无现证佛说法。显证或未显证，皆当为显现之因缘如是说。婆罗门者是已斩断诸恶烦恼之婆罗门。般涅槃者是斩断烦恼所证涅槃。世界谓有七界。色等境界之无安性者，谓为无安。此无安是因欲生之因，故为无安，此无安无定，常迁无住。灭度已久斩断烦恼之婆罗门者，可见之境界也。

Samanuñño satthā ahosīti tassā devatāya vacanaṃ citteneva samanumodi, ekajjhāsayo ahosi. Antaradhāyīti abhisaṅkhatakāyaṃ jahitvā attano pakatiupādiṇṇakakāyasmiṃyeva ṭhatvā laddhāsā laddhapatiṭṭhā hutvā dasabalaṃ gandhehi ca mālehi ca pūjetvā attano bhavanaṃyeva agamāsīti.

世尊与天人谛听，心随其语同赞，内心团结一致。一意肯顺。所谓隐没，是弃舍因缘，持止自体不着于形骸中。得安住，住得正身，持闻十力并香花以敬礼，自归自身之坛场。

Oghataraṇasuttavaṇṇanā niṭṭhitā. · 渡瀑流经注释完毕。

2. Nimokkhasuttavaṇṇanā2. 解脱经注释

§2

2. Idāni dutiyasuttato paṭṭhāya paṭhamamāgatañca uttānatthañca pahāya yaṃ yaṃ anuttānaṃ, taṃ tadeva vaṇṇayissāma. Jānāsi noti jānāsi nu. Nimokkhantiādīni maggādīnaṃ nāmāni . Maggena hi sattā kilesabandhanato nimuccanti, tasmā maggo sattānaṃ nimokkhoti vutto. Phalakkhaṇe pana te kilesabandhanato pamuttā, tasmā phalaṃ sattānaṃ pamokkhoti vuttaṃ. Nibbānaṃ patvā sattānaṃ sabbadukkhaṃ viviccati, tasmā nibbānaṃ vivekoti vuttaṃ. Sabbāni vā etāni nibbānasseva nāmāni. Nibbānañhi patvā sattā sabbadukkhato nimuccanti pamuccanti viviccanti, tasmā tadeva ‘‘nimokkho pamokkho viveko’’ti vuttaṃ. Jānāmi khvāhanti jānāmi kho ahaṃ. Avadhāraṇattho khokāro . Ahaṃ jānāmiyeva. Sattānaṃ nimokkhādijānanatthameva hi mayā samatiṃsa pāramiyo pūretvā sabbaññutaññāṇaṃ paṭividdhanti sīhanādaṃ nadati. Buddhasīhanādaṃ nāma kira etaṃ suttaṃ.

第二分经说授后，舍离初来与上首，诸无上法，尽皆分别说明。你知不知？你可知道？所谓解脱及种种断法名称。众生借道脱离烦恼之缚，故道名为众生之解脱。已断恶缚者，果称为解脱。得涅槃后，众生令苦尽散，故涅槃名为离群独处。此皆涅槃之名。得涅槃者，众生了知与解脱，故称“解脱、自由、独离”。“我知，我实知”，所谓内心了知甚明。众生解脱之始，乃我满摄功德，实证一切智，发出狮吼，即世尊之狮吼，此经名称由之。

Nandībhavaparikkhayāti nandīmūlakassa kammabhavassa parikkhayena. Nandiyā ca bhavassa cātipi vaṭṭati. Tattha hi purimanaye nandībhavena tividhakammābhisaṅkhāravasena saṅkhārakkhandho gahito, saññāviññāṇehi taṃsampayuttā ca dve khandhā. Tehi pana tīhi khandhehi sampayuttā vedanā tesaṃ gahaṇena gahitāvāti anupādiṇṇakānaṃ catunnaṃ arūpakkhandhānaṃ appavattivasena saupādisesaṃ nibbānaṃ kathitaṃ hoti. Vedanānaṃ nirodhā upasamāti upādiṇṇakavedanānaṃ nirodhena ca upasamena ca. Tattha vedanāgahaṇena taṃsampayuttā tayo khandhā gahitāva honti, tesaṃ vatthārammaṇavasena rūpakkhandhopi. Evaṃ imesaṃ upādiṇṇakānaṃ pañcannaṃ khandhānaṃ appavattivasena anupādisesaṃ nibbānaṃ kathitaṃ hoti. Dutiyanaye pana nandiggahaṇena saṅkhārakkhandho gahito, bhavaggahaṇena upapattibhavasaṅkhāto rūpakkhandho, saññādīhi sarūpeneva tayo khandhā. Evaṃ imesaṃ pañcannaṃ khandhānaṃ appavattivasena nibbānaṃ kathitaṃ hotīti veditabbaṃ. Imameva ca nayaṃ catunikāyikabhaṇḍikatthero roceti. Iti nibbānavaseneva bhagavā desanaṃ niṭṭhāpesīti.

有关喜乐生灭，有喜乐之根所有业生发灭。世间由此喜乐而转，经由三有烦恼积聚。由想识合相而集于二蕴。由三蕴聚合而有情。此三蕴及色身由五阴非执著因缘，渐次离断灭前者说无余涅槃。苦受之断名为安隐，非执着苦之断及安隐叠加而成。由此苦受之摄护，合三蕴持固，亦藉色蕴增幅。如是五阴不执着渐灭，相应无余涅槃是为所说。第二境界说，断烦恼积蕴，集于业身而生色蕴，和合想识而成三蕴。由五阴渐灭无余涅槃胜义，是当知者。此境界乃出自四部律议事长老罗睺罗讷称赞。至此说涅槃结束。

Nimokkhasuttavaṇṇanā niṭṭhitā. · 解脱经注释完毕。

3. Upanīyasuttavaṇṇanā3. 引导经注释

§3

3. Tatiye upanīyatīti parikkhīyati nirujjhati, upagacchati vā, anupubbena maraṇaṃ upetīti attho. Yathā vā gopālena gogaṇo nīyati, evaṃ jarāya maraṇasantikaṃ upanīyatīti attho. Jīvitanti jīvitindriyaṃ. Appanti parittaṃ thokaṃ. Tassa dvīhākārehi parittatā veditabbā sarasaparittatāya ca khaṇaparittatāya ca. Sarasaparittatāyapi hi ‘‘yo, bhikkhave, ciraṃ jīvati, so vassasataṃ appaṃ vā bhiyyo’’ti (dī. ni. 2.7; saṃ. ni. 2.143) vacanato parittaṃ. Khaṇaparittatāyapi. Paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva . Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evamevaṃ ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ, tasmiṃ citte niruddhamatte satto niruddhoti vuccati. Yathāha – atīte cittakkhaṇe jīvittha na jīvati na jīvissati, anāgate cittakkhaṇe jīvissati na jīvati na jīvittha, paccuppanne cittakkhaṇe jīvati na jīvittha na jīvissati.

第三分经谓先行是观察、断除、入灭或渐次近临死亡之意。譬如牧童被召，老去临近死故也。生命是生存根本。生命不足谓少暂之义。其有二类：薄弱暂时及持续流转。薄弱乃言佛云长寿者亦终将极少。持续流转之说，自体而言众生生命随念而转。譬如车轮转动，一点受力推动，静处即止，念在则活。过往之念无生命，未来之念无生命，现念则有生命，亦无持续生灭。

‘‘Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā;

「生命与自性以及喜乐与痛苦，皆为单一存在；

Ekacittasamāyuttā, lahuso vattate khaṇo.

其心念专注而相续，瞬息之间轻易流转。」

‘‘Ye niruddhā marantassa, tiṭṭhamānassa vā idha;

「所有已断灭之死者，及此仍在者；

Sabbepi sadisā khandhā, gatā appaṭisandhikā.

其诸蕴俱同，离于返还，无再生现象。

‘‘Anibbattena na jāto, paccuppannena jīvati;

无所依止而非新生，仅依现存而生命；

Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 10);

此世因心念破碎而成，仅为名相，非真实。」（大集10）

Jarūpanītassāti jaraṃ upagatassa, jarāya vā maraṇasantikaṃ upanītassa. Na santi tāṇāti tāṇaṃ leṇaṃ saraṇaṃ bhavituṃ samatthā nāma keci natthi. Etaṃ bhayanti etaṃ jīvitindriyassa maraṇūpagamanaṃ, āyuparittatā, jarūpanītassa tāṇābhāvoti tividhaṃ bhayaṃ bhayavatthu bhayakāraṇanti attho. Puññāni kayirātha sukhāvahānīti viññū puriso sukhāvahāni sukhadāyakāni puññāni kareyya. Iti devatā rūpāvacarajjhānaṃ sandhāya pubbacetanaṃ aparacetanaṃ muñcacetanañca gahetvā bahuvacanavasena ‘‘puññānī’’ti āha. Jhānassādaṃ jhānanikantiṃ jhānasukhañca gahetvā ‘‘sukhāvahānī’’ti āha. Tassā kira devatāya sayaṃ dīghāyukaṭṭhāne brahmaloke nibbattattā heṭṭhā kāmāvacaradevesu parittāyukaṭṭhāne cavamāne upapajjamāne ca thullaphusitake vuṭṭhipātasadise satte disvā etadahosi ‘‘ahovatime sattā jhānaṃ bhāvetvā aparihīnajjhānā kālaṃ katvā brahmaloke ekakappa-dvekappa-catukappa-aṭṭhakappa-soḷasakappa-dvattiṃsakappa-catusaṭṭhikappappamāṇaṃ addhānaṃ tiṭṭheyyu’’nti. Tasmā evamāha.

“Jarūpanītassa”者，谓已至老的；又谓临近死亡者。无论是“老”或“临死亡”，无一能自为依止、庇护、避难者。由此可知，死亡临近、寿命短促、老至不复之境，构成三种恐怖，此三者即为恐怖之因。故智者当行善业，作能带来快乐的功德。此天人以色身为药石，断疑惑、放弃过去与未来的执著，以复数“puññānī”宣说诸功德。乃天人自身依长寿梵天界，以及下界欲行天之保护，观见有成就生、有休止、有退转、有破坏之生灵，思维：“诸众生修习禅定，断无坏尽禅定，曾于梵天界证享长寿，以一百一二十四劫为期间。”由是故作此陳说。

Atha bhagavā – ‘‘ayaṃ devatā aniyyānikaṃ vaṭṭakathaṃ kathetī’’ti vivaṭṭamassā dassento dutiyaṃ gāthamāha. Tattha lokāmisanti dve lokāmisā pariyāyena ca nippariyāyena ca. Pariyāyena tebhūmakavaṭṭaṃ lokāmisaṃ, nippariyāyena cattāro paccayā. Idha pariyāyalokāmisaṃ adhippetaṃ. Nippariyāyalokāmisampi vaṭṭatiyeva. Santipekkhoti nibbānasaṅkhātaṃ accantasantiṃ pekkhanto icchanto patthayantoti.

继而世尊言：此天人叙述无常因缘之轮回话语。此处论及“二轮回”，一为依次而轮回，谓“pariyāya”——往复不息的轮转；另一为无顺序而轮回，“nippariyāya”，谓无定次序行转。前者者如大地之六界轮转，后者者乃四因缘之环。此处以“pariyāya”为主；“nippariyāya”亦在轮转之内。所谓“圣者观察”的，乃以涅槃为彼岸，观此极限、望此止境。

Upanīyasuttavaṇṇanā niṭṭhitā. · 《伍波尼亚经》注释完毕。

4. Accentisuttavaṇṇanā4. 《阿肯帝经》注释

§4

4. Catutthe accentīti atikkamanti. Kālāti purebhattādayo kālā. Tarayanti rattiyoti rattiyo atikkamamānā puggalaṃ maraṇūpagamanāya tarayanti sīghaṃ sīghaṃ gamayanti. Vayoguṇāti paṭhamamajjhimapacchimavayānaṃ guṇā, rāsayoti attho. ‘‘Anujānāmi, bhikkhave, ahatānaṃ vatthānaṃ diguṇaṃ saṅghāṭi’’nti (mahāva. 348) ettha hi paṭalaṭṭho guṇaṭṭho. ‘‘Sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379) ettha ānisaṃsaṭṭho. ‘‘Antaṃ antaguṇa’’nti ettha koṭṭhāsaṭṭho. ‘‘Kayirā mālāguṇe bahū’’ti (dha. pa. 53) ettha rāsaṭṭho. ‘‘Pañca kāmaguṇā’’ti ettha bandhanaṭṭho. Idha pana rāsaṭṭho guṇaṭṭho. Tasmā vayoguṇāti vayorāsayo veditabbā. Anupubbaṃjahantīti anupaṭipāṭiyā puggalaṃ jahanti. Majjhimavaye ṭhitaṃ hi paṭhamavayo jahati, pacchimavaye ṭhitaṃ dve paṭhamamajjhimā jahanti, maraṇakkhaṇe pana tayopi vayā jahanteva. Etaṃ bhayanti etaṃ kālānaṃ atikkamanaṃ, rattidivānaṃ taritabhāvo, vayoguṇānaṃ jahanabhāvoti tividhaṃ bhayaṃ. Sesaṃ purimasadisamevāti.

第四是“超越”的说法。古时之“时”谓日月星辰诸时令。谓“夜胜过昼”，即夜暮超过人在趨向死亡的时间，速疾行进。所谓“衰老性质”，指人生之先、中、后三老。谓“种类”，意即量度。称：“沙大长袍为双倍之累。”此言先为粗糙，本为检测；称：“东边南方谓百种”，此言因缘众多；称：“果终为末”，此含一范畴；称：“多作好坏”，此谓量多；又有“五欲质”，谓禁缚。此中“量”的本质乃衰老之众多原理。故所谓老年性质，谓由五种衰败之资质而知。所谓“渐渐舍弃”，意谓人生间之步骤渐舍。先老者现行，随后中老者舍，后老者舍诸前中老。彼临死之时，三者俱舍。此三种恐怖分别为：超越时日、昼夜更替之恐怖、老年性质之舍弃。余下者与前说相同。

Accentisuttavaṇṇanā niṭṭhitā.

“超越”的说法释论已毕。

5. Katichindasuttavaṇṇanā5. 《咖提钦德经》注释

§5

5. Pañcame kati chindeti chindanto kati chindeyya. Sesapadesupi eseva nayo. Ettha ca ‘‘chinde jahe’’ti atthato ekaṃ. Gāthābandhassa pana maṭṭhabhāvatthaṃ ayaṃ devatā saddapunaruttiṃ vajjayantī evamāha. Kati saṅgātigoti kati saṅge atigato, atikkantoti attho. Saṅgātikotipi pāṭho, ayameva attho. Pañca chindeti chindanto pañca orambhāgiyasaṃyojanāni chindeyya. Pañca jaheti jahanto pañcuddhambhāgiyasaṃyojanāni jaheyya. Idhāpi chindanañca jahanañca atthato ekameva, bhagavā pana devatāya āropitavacanānurūpeneva evamāha. Atha vā pādesu baddhapāsasakuṇo viya pañcorambhāgiyasaṃyojanāni heṭṭhā ākaḍḍhamānākārāni honti, tāni anāgāmimaggena chindeyyāti vadati. Hatthehi gahitarukkhasākhā viya pañcuddhambhāgiyasaṃyojanāni upari ākaḍḍhamānākārāni honti, tāni arahattamaggena jaheyyāti vadati. Pañca cuttari bhāvayeti etesaṃ saṃyojanānaṃ chindanatthāya ceva pahānatthāya ca uttari atirekaṃ visesaṃ bhāvento saddhāpañcamāni indriyāni bhāveyyāti attho. Pañca saṅgātigoti rāgasaṅgo dosasaṅgo mohasaṅgo mānasaṅgo diṭṭhisaṅgoti ime pañca saṅge atikkanto. Oghatiṇṇoti vuccatīti caturoghatiṇṇoti kathīyati. Imāya pana gāthāya pañcindriyāni lokiyalokuttarāni kathitānīti.

第五是“断除”说。“断去”则谓断绝。余文亦同。此处“断即舍去”之义由一。此偈本为天人宣说，复发语声如宣斥之音，语云：因缘相违谓“断绝”；谓超越；此义。所谓“断绝”亦有文献，意即此义。第五者谓应断除五根之初束缚。五处原始束缚应当断除。又譬如五根之下缚如手握树枝；五根之上束缚如手握树冠。应当于无来世断除下缚，于阿拉汉道断除上束缚。所谓第五即为从此五缚中断除与舍弃之义，且更兼修信等五根。所谓五缚断绝者：欲爱缚、瞋恨缚、迷惑缚、我慢缚、见执缚。又谓“越越”，即四“越”，即四浪越过之谓。此偈中宣说五根，于此世间与出世间皆有。

Katichindasuttavaṇṇanā niṭṭhitā. · 《咖提钦德经》注释完毕。

6. Jāgarasuttavaṇṇanā6. 《嘉咖喇经》注释

§6

6. Chaṭṭhe jāgaratanti jāgarantānaṃ. Pañca jāgaratanti vissajjanagāthāyaṃ pana saddhādīsu pañcasu indriyesu jāgarantesu pañca nīvaraṇā suttā nāma. Kasmā? Yasmā taṃsamaṅgīpuggalo yattha katthaci nisinno vā ṭhito vā aruṇaṃ uṭṭhapentopi pamādatāya akusalasamaṅgitāya sutto nāma hoti. Evaṃ suttesu pañcasu nīvaraṇesu pañcindriyāni jāgarāni nāma. Kasmā ? Yasmā taṃsamaṅgīpuggalo yattha katthaci nipajjitvā niddāyantopi appamādatāya kusalasamaṅgitāya jāgaro nāma hoti. Pañcahi pana nīvaraṇeheva kilesarajaṃ ādiyati gaṇhāti parāmasati. Purimā hi kāmacchandādayo pacchimānaṃ paccayā hontīti pañcahi indriyehi parisujjhatīti ayamattho veditabbo. Idhāpi pañcindriyāni lokiyalokuttarāneva kathitānīti.

第六是“觉察”。“觉察者”指觉察众多。所谓五觉察者，即《安立觉经》中，五根中觉察诸烦恼者。何以故？由于那五类有情，或坐或立，晨起时由懈怠恶伴产生烦恼——谓为睡眠。或入卧眠时，觉察反生，以正念善伴随；故觉察乃五根之一。因五根中烦恼种子萌起时，即发生态度、计较、怨惧。过去由欲爱等引生后果，谓五根自净。故称此第六为觉察，于世间与出世间略有区别。

Jāgarasuttavaṇṇanā niṭṭhitā. · 《嘉咖喇经》注释完毕。

7. Appaṭividitasuttavaṇṇanā七、《未通达经》注释

§7

7. Sattame dhammāti catusaccadhammā. Appaṭividitāti ñāṇena appaṭividdhā. Paravādesūti dvāsaṭṭhidiṭṭhigatavādesu. Te hi ito paresaṃ titthiyānaṃ vādattā paravādā nāma. Nīyareti attano dhammatāyapi gacchanti, parenapi nīyanti. Tattha sayameva sassatādīni gaṇhantā gacchanti nāma, parassa vacanena tāni gaṇhantā nīyanti nāma. Kālo tesaṃ pabujjhitunti tesaṃ puggalānaṃ pabujjhituṃ ayaṃ kālo. Lokasmiñhi buddho uppanno, dhammo desiyati, saṅgho suppaṭipanno, paṭipadā bhaddikā, ime ca pana mahājanā vaṭṭe suttā nappabujjhantīti devatā āha. Sambuddhāti sammā hetunā kāraṇena buddhā. Cattāro hi buddhā – sabbaññubuddho, paccekabuddho, catusaccabuddho, sutabuddhoti. Tattha samatiṃsapāramiyo pūretvā sammāsambodhiṃ patto sabbaññubuddho nāma. Kappasatasahassādhikāni dve asaṅkhyeyyāni pāramiyo pūretvā sayambhutaṃ patto paccekabuddho nāma. Avasesā khīṇāsavā catusaccabuddhā nāma. Bahussuto sutabuddho nāma. Imasmiṃ atthe tayopi purimā vaṭṭanti. Sammadaññāti sammā hetunā kāraṇena jānitvā. Caranti visame samanti visame vā lokasannivāse visame vā sattanikāye visame vā kilesajāte samaṃ carantīti.

第七，所谓法，是指四圣谛。所谓未悉知，是指用智慧尚未完全了解。所谓非他害，是指于六十余种见解中。这些即是自他教论之辩者，自此之外的外道辩论者谓其为他害。此中，“为我所有”也依自身法性而行，也令他者遵行。“为我所有”是指自身持有恒常等状态；“他者之言”则令自身持法消失。所谓时机，即此等人要觉醒的机缘。世间中佛出世，宣说法义，僧团精进修行，道浓教盛，但大众中很多听闻经文而未觉悟，天人说此事。所谓正觉者，因具足正当缘由而称为觉者。佛有四种觉者：一者全知觉者；二者独觉者；三者四谛觉者；四者闻觉者。满足道德成就并得菩提者称为全知觉者。历经亿万劫并完成无限波罗蜜者，称为独觉者。尽余余脉漏净尽证四谛者，称为四谛觉者。广闻多闻者称为闻觉者。于此义中尚存在以往见解。所谓正知正见，即以正当缘由、因缘了解事理。于纷乱间行于平等之地，于纷乱间处于世间生灵中，以烦恼已灭心平等地行。

Appaṭividitasuttavaṇṇanā niṭṭhitā. · 《未通达经》注释完毕。

8. Susammuṭṭhasuttavaṇṇanā八、《全然忘失经》注释

§8

8. Aṭṭhame susammuṭṭhāti paññāya appaṭividdhabhāveneva sunaṭṭhā. Yathā hi dve khettāni kasitvā, ekaṃ vapitvā, bahudhaññaṃ adhigatassa avāpitakhettato aladdhaṃ sandhāya ‘‘bahuṃ me dhaññaṃ naṭṭha’’nti vadanto aladdhameva ‘‘naṭṭha’’nti vadati, evamidhāpi appaṭividitāva susammuṭṭhā nāma. Asammuṭṭhāti paññāya paṭividdhabhāveneva anaṭṭhā. Sesaṃ purimasadisamevāti.

第八，所谓清净止息者，仅以智慧不明而暂时止息。譬如有二田，某人种一田，获得多稻，未获田边，却自言“我具稻多”，彼未获得者便言“无有”。如此亦如未明者称为清净止息。所谓未止息者，乃以智慧不明而非止息，乃旧义犹存。

Susammuṭṭhasuttavaṇṇanā niṭṭhitā. · 《全然忘失经》注释完毕。

9. Mānakāmasuttavaṇṇanā九、《爱慢经》注释

§9

9. Navame mānakāmassāti mānaṃ kāmentassa icchantassa. Damoti evarūpassa puggalassa samādhipakkhiko damo natthīti vadati. ‘‘Saccena danto damasā upeto, vedantagū vusitabrahmacariyo’’ti (saṃ. ni. 1.195) ettha hi indriyasaṃvaro damoti vutto. ‘‘Yadi saccā damā cāgā, khantyā bhiyyodha vijjatī’’ti (saṃ. ni. 1.246; su. ni. 191) ettha paññā. ‘‘Dānena damena saṃyamena saccavajjena atthi puññaṃ, atthi puññassa āgamo’’ti (saṃ. ni. 4.365) ettha uposathakammaṃ. ‘‘Sakkhissasi kho tvaṃ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṃ janapade viharitu’’nti (saṃ. ni. 4.88; ma. ni. 3.396) ettha adhivāsanakhanti. Imasmiṃ pana sutte damoti samādhipakkhikadhammānaṃ etaṃ nāmaṃ. Tenevāha – ‘‘na monamatthi asamāhitassā’’ti. Tattha monanti catumaggañāṇaṃ, tañhi munātīti monaṃ, catusaccadhamme jānātīti attho. Maccudheyyassāti tebhūmakavaṭṭassa. Tañhi maccuno patiṭṭhānaṭṭhena maccudheyyanti vuccati. Pāranti tasseva pāraṃ nibbānaṃ. Tareyyāti paṭivijjheyya pāpuṇeyya vā. Idaṃ vuttaṃ hoti – eko araññe viharanto pamatto puggalo maccudheyyassa pāraṃ na tareyya na paṭivijjheyya na pāpuṇeyyāti.

第九，所谓傲慢欲望，是指对于渴望者的骄傲。修行者若无制欲，则无驯服。正如经文所说：“凭真理调伏，已断苦缘，梵行成就”（《集注》一九五页一行），此处调伏乃指根所制。又云：“若借真调伏施舍，能生宽忍”（《集注》一四六页），此处是智慧。又云“供养施舍品行，生起功德，功德导致来世善报”（《集注》四三六页），此是孝顺仪式。又云：“弟子啊，你当以此调伏，自然安住于青年时光”（《集注》四八页），此乃心定之所住。经中此处调伏，即身心调定者所依。如云：“不怒为智者聪明”（经）。此所谓‘智者’意即指识四圣谛之智者。所谓死时劫，是指贪嗔痴之基。于此基础立足，无明称为死劫。彼过此境方达涅槃。所谓渡过，即超越、不失、不获。经中忆述：一人在林中不慎，不能超死劫，不失亦不得。

Mānaṃ pahāyāti arahattamaggena navavidhamānaṃ pajahitvā. Susamāhitattoti upacārappanāsamādhīhi suṭṭhu samāhitatto. Sucetasoti ñāṇasampayuttatāya sundaracitto. Ñāṇavippayuttacittena hi sucetasoti na vuccati, tasmā ñāṇasampayuttena sucetaso hutvāti attho. Sabbadhi vippamuttoti sabbesu khandhāyatanādīsu vippamutto hutvā. Tareyyāti ettha tebhūmakavaṭṭaṃ samatikkamanto nibbānaṃ paṭivijjhanto taratīti paṭivedhataraṇaṃ nāma vuttaṃ. Iti imāya gāthāya tisso sikkhā kathitā honti. Kathaṃ – māno nāmāyaṃ sīlabhedano, tasmā ‘‘mānaṃ pahāyā’’ti iminā adhisīlasikkhā kathitā hoti. ‘‘Susamāhitatto’’ti iminā adhicittasikkhā. ‘‘Sucetaso’’ti ettha cittena paññā dassitā, tasmā iminā adhipaññāsikkhā kathitā. Adhisīlañca nāma sīle sati hoti, adhicittaṃ citte sati, adhipaññā paññāya sati. Tasmā sīlaṃ nāma pañcapi dasapi sīlāni, pātimokkhasaṃvaro adhisīlaṃ nāmāti veditabbaṃ. Aṭṭha samāpattiyo cittaṃ, vipassanāpādakajjhānaṃ adhicittaṃ. Kammassakatañāṇaṃ paññā, vipassanā adhipaññā. Anuppannepi hi buddhuppāde pavattatīti pañcasīlaṃ dasasīlaṃ sīlameva, pātimokkhasaṃvarasīlaṃ buddhuppādeyeva pavattatīti adhisīlaṃ. Cittapaññāsupi eseva nayo. Apica nibbānaṃ patthayantena samādinnaṃ pañcasīlampi dasasīlampi adhisīlameva. Samāpannā aṭṭha samāpattiyopi adhicittameva. Sabbampi vā lokiyasīlaṃ sīlameva, lokuttaraṃ adhisīlaṃ. Cittapaññāsupi eseva nayoti. Iti imāya gāthāya samodhānetvā tisso sikkhā sakalasāsanaṃ kathitaṃ hotīti.

抛弃傲慢，是阿拉汉果位者斩除九种贪爱的表现。所谓善定，是指依止渐次入定法而善调心。所谓净心，乃因智慧力而心清净。非智慧随心，则不称净心。故说因智慧净心恒存。所谓遍处离染，意即远离一切蕴、界、根等。所谓渡过，是指超越此死劫到达涅槃的彻悟。由此诗偈中可见三学教法：何以为傲慢名为破戒，故说弃傲慢即为戒学；所谓善定则是心学；所谓净心是通过智慧而得。戒者即身口意三业，守净戒名戒学。心有八种禅那，观慧为智慧。五戒、十戒是戒学根本。前五戒为世间戒，出世戒为守五戒。心慧双修，三宝如是，此诗说明三学被周遍论述。

Mānakāmasuttavaṇṇanā niṭṭhitā. · 《爱慢经》注释完毕。

10. Araññasuttavaṇṇanā十、《林野经》注释

§10

10. Dasame santānanti santakilesānaṃ, paṇḍitānaṃ vā. ‘‘Santo have sabbhi pavedayanti (jā. 2.21.413), dūre santo pakāsantī’’tiādīsu (dha. pa. 304) hi paṇḍitāpi santoti vuttā. Brahmacārinanti seṭṭhacārīnaṃ maggabrahmacariyavāsaṃ vasantānaṃ. Kena vaṇṇo pasīdatīti kena kāraṇena chavivaṇṇo pasīdatīti pucchati. Kasmā panesā evaṃ pucchati? Esā kira vanasaṇḍavāsikā bhummadevatā āraññake bhikkhū pacchābhattaṃ piṇḍapātapaṭikkante araññaṃ pavisitvā rattiṭṭhānadivāṭṭhānesu mūlakammaṭṭhānaṃ gahetvā nisinne passati. Tesañca evaṃ nisinnānaṃ balavacittekaggatā uppajjati. Tato visabhāgasantati vūpasammati, sabhāgasantati okkamati, cittaṃ pasīdati. Citte pasanne lohitaṃ pasīdati, cittasamuṭṭhānāni upādārūpāni parisuddhāni honti, vaṇṭā pamuttatālaphalassa viya mukhassa vaṇṇo hoti. Taṃ disvā devatā cintesi – ‘‘sarīravaṇṇo nāmāyaṃ paṇītāni rasasampannāni bhojanāni sukhasamphassāni nivāsanapāpuraṇasayanāni utusukhe tebhūmikādibhede ca pāsāde mālāgandhavilepanādīni ca labhantānaṃ pasīdati, ime pana bhikkhū piṇḍāya caritvā missakabhattaṃ bhuñjanti, viraḷamañcake vā phalake vā silāya vā sayanāni kappenti, rukkhamūlādīsu vā abbhokāse vā vasanti, kena nu kho kāraṇena etesaṃ vaṇṇo pasīdatī’’ti. Tasmā pucchi.

第十，所谓清净，是指烦恼断尽者，亦是智者。佛经中“清净者，远则现光”如是说，智者亦谓之清净。所谓梵行者，是指诸善行为的圣上行者，行于正道中。问及何故色泽清净，何因如水色净莲花色？谓其住于林间，亦若地祇护持，寺院林间精进修行，昼夜修习禅定。坐彼处时心生安静集中，心安澈明，形色庄严。天人见此景，思惟道理曰：“体色乃由食饮清净，得享诸甘味，具足安适居住，衣服安适，秋热无恙，四季分明，香花首饰齐备，然这等比库食乞布施饭，却吃不洁粗糙食，寝处粗陋，用石板垫卧，或树根缝间安住，何故色泽清净？”故问之。

Athassā bhagavā kāraṇaṃ kathento dutiyaṃ gāthaṃ āha. Tattha atītanti atīte asuko nāma rājā dhammiko ahosi, so amhākaṃ paṇīte paccaye adāsi. Ācariyupajjhāyā lābhino ahesuṃ. Atha mayaṃ evarūpāni bhojanāni bhuñjimhā, cīvarāni pārupimhāti evaṃ ekacce paccayabāhullikā viya ime bhikkhū atītaṃ nānusocanti. Nappajappanti nāgatanti anāgate dhammiko rājā bhavissati, phītā janapadā bhavissanti, bahūni sappinavanītādīni uppajjissanti, ‘‘khādatha bhuñjathā’’ti tattha tattha vattāro bhavissanti, tadā mayaṃ evarūpāni bhojanāni bhuñjissāma, cīvarāni pārupissāmāti evaṃ anāgataṃ na patthenti. Paccuppannenāti yena kenaci taṅkhaṇe laddhena yāpenti. Tenāti tena tividhenāpi kāraṇena.

佛陀作为因由，述请第二偈。谓昔者有不善王，名曰不善，修行正法，善因从我继承。师长获益，经此因缘，我们食此等饮食，穿此衣服，于此等条件充足中，某些比库怀念往昔。未生念，未来世无念，故不忧思未来。未觉，未察，不论将来，唯愿安然善住。所谓未来者，是指以某种当下所得资粮生存。所谓“三因”，即因缘三种之别。

Evaṃ vaṇṇasampattiṃ dassetvā idāni tasseva vaṇṇassa vināsaṃ dassento anantaraṃ gāthamāha. Tattha anāgatappajappāyāti anāgatassa patthanāya. Etenāti etena kāraṇadvayena. Naḷova harito lutoti yathā harito naḷo lāyitvā uṇhapāsāṇe pakkhitto sussati, evaṃ sussantīti.

如此，于显现色相丰盛之后，今当即显现该色相之消灭，随后即赋诗而说。其中“anāgatappajappāya”为未来发生之意。『etena』指此二缘故。譬如芦苇草绿时茂盛，绿芦枯萎，落于热石上而枯干，亦如是枯干之义。

Araññasuttavaṇṇanā niṭṭhitā. Naḷavaggo paṭhamo. · 《林野经》注释终。第一芦苇品。

2. Nandanavaggo

第二章南檀品

1. Nandanasuttavaṇṇanā一、《欢喜园经》注释

§11

11. Nandanavaggassa paṭhame tatrāti tasmiṃ ārāme. Khoti byañjanasiliṭṭhatāvasena nipātamattaṃ. Bhikkhū āmantesīti parisajeṭṭhake bhikkhū jānāpesi. Bhikkhavoti tesaṃ āmantanākāradīpanaṃ. Bhadanteti pativacanadānaṃ. Te bhikkhūti ye tattha sammukhībhūtā dhammapaṭiggāhakā bhikkhū. Bhagavato paccassosunti bhagavato vacanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsūti attho. Etadavocāti etaṃ idāni vattabbaṃ ‘‘bhūtapubba’’ntiādivacanaṃ avoca. Tattha tāvatiṃsakāyikāti tāvatiṃsakāye nibbattā. Tāvatiṃsakāyo nāma dutiyadevaloko vuccati. Maghena māṇavena saddhiṃ macalagāme kālaṃ katvā tattha uppanne tettiṃsa devaputte upādāya kira tassa devalokassa ayaṃ paṇṇatti jātāti vadanti. Yasmā pana sesacakkavāḷesupi cha kāmāvacaradevalokā atthi. Vuttampi cetaṃ ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti (a. ni. 10.29), tasmā nāmapaṇṇattiyevesā tassa devalokassāti veditabbā. Evañhi niddosaṃ padaṃ hoti.

十一、南檀品第一节。此谓于彼园林内。‘Khoti’为表达结尾之助辞，仅限误语时作。比库们听闻此处，称佛弟子集会之地。‘Bhikkha’即比库，乃彼等之称呼。‘Bhadante’为尊称，予以尊敬之词。所谓比库，即彼得法证之比库。世尊如是闻之，闻佛所说，面对而听，称此义也。尔时说：“此宜说者即今所说，谓‘过去世’等语。” 其中“tāvatiṃsakāyika”谓生于三十三天者。“三十三天”乃第二天界也。昔日彼世世人经云与夜叉共处之地即麦迦村，有三十三天众生初起。由此得名此天界。因世间诸欲天亦多，故此天众名称应指该天界也。是故此净词谓天界名。如此清净词也。

Nandane vaneti ettha taṃ vanaṃ paviṭṭhe paviṭṭhe nandayati tosetīti nandanaṃ. Pañcasu hi maraṇanimittesu uppannesu ‘‘sampattiṃ pahāya cavissāmā’’ti paridevamānā devatā sakko devānamindo ‘‘mā paridevittha, abhijjanadhammā nāma saṅkhārā natthī’’ti ovaditvā tattha pavesāpeti. Tāsaṃ aññāhi devatāhi bāhāsu gahetvā pavesitānampi tassa sampattiṃ disvāva maraṇasoko vūpasammati, pītipāmojjameva uppajjati. Atha tasmiṃ kīḷamānā eva uṇhasantatto himapiṇḍo viya vilīyanti, vātāpahatadīpasikhā viya vijjhāyantīti evaṃ yaṃkiñci anto paviṭṭhaṃ nandayati tosetiyevāti nandanaṃ, tasmiṃ nandane. Accharāsaṅghaparivutāti accharāti devadhītānaṃ nāmaṃ, tāsaṃ samūhena parivutā.

所谓南檀林，即此林中开敞，布满南檀树木，令人喜悦也。于五死因中出现时，诸天悲叹而曰：‘弃离财富而将逝。’萨咖天帝以此告诫曰：‘勿忧苦，此乃无常之行者，不可执著。’于是诸天或手挽手共入林中，见此林之财富，死忧遂解，欢喜自在生起。又于其中游戏之，犹如夏日炎阳所炙，霜雪般融化，风火破坏之状，凡一切终结且呈现令人喜悦之相，故名南檀林也。Accharāsaṅghaparivutāti指Accharā众为天女之名，众多相随焉。

Dibbehīti devaloke nibbattehi. Pañcahi kāmaguṇehīti manāpiyarūpasaddagandharasaphoṭṭhabbasaṅkhātehi pañcahi kāmabandhanehi kāmakoṭṭhāsehi vā . Samappitāti upetā. Itaraṃ tasseva vevacanaṃ. Paricārayamānāti ramamānā, tesu tesu vā rūpādīsu indriyāni sañcārayamānā. Tāyaṃ velāyanti tasmiṃ paricāraṇakāle. So panassa devaputtassa adhunā abhinibbattakālo veditabbo. Tassa hi paṭisandhikkhaṇeyeva rattasuvaṇṇakkhandho viya virocayamāno tigāvutappamāṇo attabhāvo nibbatti. So dibbavatthanivattho dibbālaṅkārapaṭimaṇḍito dibbamālāvilepanadharo dibbehi candanacuṇṇehi samaṃ vikiriyamāno dibbehi pañcahi kāmaguṇehi ovuto nivuto pariyonaddho lobhābhibhūto hutvā lobhanissaraṇaṃ nibbānaṃ apassanto āsabhiṃ vācaṃ bhāsanto viya mahāsaddena ‘‘na te sukhaṃ pajānantī’’ti imaṃ gāthaṃ gāyamāno nandanavane vicari. Tena vuttaṃ – ‘‘tāyaṃ velāyaṃ imaṃ gāthaṃ abhāsī’’ti.

Dibbehīti指于天界中显现。‘Pañcahi kāmaguṇehi’为五欲乐之美妙色、声、香、味、触之集。‘Samappitāti upetā’意谓聚合也。‘Paricārayamānāti’谓于色等五根中自由运用感官。此时即为修行时也。今彼天子方显出其当前身。今此时世间如金块般光耀，其身犹如三十六丈之巨然显现。乃天界之本性，装饰华丽，以天香及粉饰自身；被五欲乐之具围绕，游行于南檀林中。虽遭贪欲所覆，欲灭贪时入涅槃，众生却不知此乐之苦也。天子如以大声宣言说“你们不知快乐”，即赋诗吟唱于南檀林中。正谓：“于此时刻吾吟此歌。”

Ye na passanti nandananti ye tatra pañcakāmaguṇānubhavanavasena nandanavanaṃ na passanti. Naradevānanti devanarānaṃ, devapurisānanti attho. Tidasānanti tikkhattuṃ dasannaṃ. Yasassinanti parivārasaṅkhātena yasena sampannānaṃ.

不见彼者，称为不悦；若因感受五欲之乐未觉其美，亦谓之不见彼之美。所谓人及天者，是指诸天众生。所谓天人，是指诸天国的诸天。所谓三十，是指三十种数；所谓名声，是指广有追随者及仰慕者之意。

Aññatarā devatāti ekā ariyasāvikā devatā. Paccabhāsīti ‘‘ayaṃ bāladevatā imaṃ sampattiṃ niccaṃ acalaṃ maññati, nāssā chedanabhedanaviddhaṃsanadhammataṃ jānātī’’ti adhippāyaṃ vivaṭṭetvā dassentī ‘‘na tvaṃ bāle’’ti imāya gāthāya patiabhāsi. Yathā arahataṃ vacoti yathā arahantānaṃ vacanaṃ, tathā tvaṃ na jānāsīti. Evaṃ tassā adhippāyaṃ paṭikkhipitvā idāni arahantānaṃ vacanaṃ dassentī aniccātiādimāha. Tattha aniccā vata saṅkhārāti sabbe tebhūmakasaṅkhārā hutvā abhāvatthena aniccā. Uppādavayadhamminoti uppādavayasabhāvā. Uppajjitvā nirujjhantīti idaṃ purimasseva vevacanaṃ. Yasmā vā uppajjitvā nirujjhanti, tasmā uppādavayadhamminoti. Uppādavayaggahaṇena cettha tadanantarā vemajjhaṭṭhānaṃ gahitameva hoti. Tesaṃ vūpasamo sukhoti tesaṃ saṅkhārānaṃ vūpasamasaṅkhātaṃ nibbānameva sukhaṃ. Idaṃ arahataṃ vacoti.

有一位天女，是一位圣弟子的天神。她开始说：“此乃愚痴之天，以为此功德永远不动，不知其有分割破坏之性。”她据此观点反驳，借此偈语回击说：“你非愚者，如同阿拉汉之语，如同阿拉汉们之语，汝不知也。”于是她否定那观点，如今展现阿拉汉等诸尊者之语，宣说无常等义。无常者，即所有三界诸行法皆因生灭变化而无常。所谓生灭法，是生起及灭尽之性。所谓生起灭尽，乃如前言。由生灭法之连带，因其中间住要而成。住要之静息即为苦，诸行息灭即涅槃之乐。此即所谓阿拉汉之语。

Nandanasuttavaṇṇanā niṭṭhitā. · 《欢喜园经》注释终。

2. Nandatisuttavaṇṇanā二、《欢喜经》注释

§12

12. Dutiye nandatīti tussati attamano hoti. Puttimāti bahuputto. Tassa hi ekacce puttā kasikammaṃ katvā dhaññassa koṭṭhe pūrenti, ekacce vaṇijjaṃ katvā hiraññasuvaṇṇaṃ āharanti, ekacce rājānaṃ upaṭṭhahitvā yānavāhanagāmanigamādīni labhanti. Atha tesaṃ ānubhāvasaṅkhātaṃ siriṃ anubhavamānā mātā vā pitā vā nandati. Chaṇadivasādīsu vā maṇḍitapasādhite putte sampattiṃ anubhavamāne disvā nandatīti, ‘‘nandati puttehi puttimā’’ti āha. Gohi tathevāti yathā puttimā puttehi, tathā gosāmikopi sampannaṃ gomaṇḍalaṃ disvā gāvo nissāya gorasasampattiṃ anubhavamāno gohi nandati. Upadhī hi narassa nandanāti, ettha upadhīti cattāro upadhī – kāmūpadhi, khandhūpadhi, kilesūpadhi, abhisaṅkhārūpadhīti. Kāmāpi hi ‘‘yaṃ pañca kāmaguṇe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ kāmānaṃ assādo’’ti (ma. ni. 1.166) evaṃ vuttassa sukhassa adhiṭṭhānabhāvato ‘‘upadhiyati ettha sukha’’nti iminā vacanatthena upadhīti vuccati. Khandhāpi khandhamūlakassa dukkhassa adhiṭṭhānabhāvato, kilesāpi apāyadukkhassa adhiṭṭhānabhāvato, abhisaṅkhārāpi bhavadukkhassa adhiṭṭhānabhāvatoti. Idha pana kāmūpadhi adhippeto. Pañca hi kāmaguṇā tebhūmikādipāsāda-uḷārasayana-vatthālaṅkāra-nāṭakaparivārādivasena paccupaṭṭhitā pītisomanassaṃ upasaṃharamānā naraṃ nandayanti. Tasmā yathā puttā ca gāvo ca, evaṃ imepi upadhī hi narassa nandanāti veditabbā. Na hi so nandati yo nirūpadhīti yo kāmaguṇasampattirahito daliddo dullabhaghāsacchādano , na hi so nandati. Evarūpo manussapeto ca manussanerayiko ca kiṃ nandissati bhagavāti āha.

第二，称为欢喜，即是快乐之自体。所谓众子者，多子之义。其有些子，或农作业以填谷仓；有些从事商贾交易，采集金银珠宝；又有些供事国王，获车马交通等物。然后父母见其子所具之财富，因观其丰庶而欢喜。诸如金银珠宝或优美装饰品，见此财产而喜谓曰：‘子所获者令父欢喜。’正如众子欢喜，农人亦因耕田获得饶益，因牧养牛马致富而欢喜。此处之欢喜依托于人之四种缠累——欲缠累、色蕴缠累、烦恼缠累及行蕴缠累。因为欲乐乃缘于五欲之生，故谓作欲之欢喜。如经言：‘依五欲缘生之乐为欲之所得。’此乐之所依称为缠累，意即产生于此乐之基础。若色蕴为忧之所依，烦恼为苦恼之所依，行蕴为生死之所依。此中，欲缠累为长者。五欲之乐依托于此五欲境界及其相伴诸饰，所带来之喜乐使人欢喜。故此如子与牛，及此四缠累亦当知为人之欢喜。非无缠累者，破坏沉寂且罕见，非其欢喜。如此众生无常且受苦者，何能欢喜？世尊言也。

Idaṃ sutvā satthā cintesi – ‘‘ayaṃ devatā sokavatthumeva nandavatthuṃ karoti, sokavatthubhāvamassā dīpessāmī’’ti phalena phalaṃ pātento viya tāyeva upamāya tassā vādaṃ bhindanto tameva gāthaṃ parivattetvā socatīti āha. Tattha socati puttehīti videsagamanādivasena puttesu naṭṭhesupi nassantesupi idāni nassissantīti nāsasaṅkīpi socati, tathā matesupi marantesupi corehi rājapurisehi gahitesu vā paccatthikānaṃ hatthaṃ upagatesu vā maraṇasaṅkīpi hutvā socati. Rukkhapabbatādīhi patitvā hatthapādādīnaṃ bhedavasena bhinnesupi bhijjantesupi bhedasaṅkīpi hutvā socati. Yathā ca puttehi puttimā, gosāmikopi tatheva navahākārehi gohi socati. Upadhī hi narassa socanāti yathā ca puttagāvo, evaṃ pañca kāmaguṇopadhīpi –

闻此，佛陀思惟道：“此天女专为生死忧苦而欢喜所致之喜。”于是比喻如同持水果中落下，亦应光明其苦心。”遂反转其论，并以此偈说明其忧伤。所谓忧伤者，是因子离家远行或子亡故消失而忧心；如母亲之失子，父亲之失儿，或偷盗、王族被害者及亡命被杀等，所有亲近者死去，均生忧伤。树木山岳倒塌，肢体之断裂残缺，及诸行法破坏灭尽，皆生忧伤。如子离悲则父母悲，牧牛人亦然。此欢喜之缠累犹如五欲之缠累所生忧苦。

‘‘Tassa ce kāmayānassa, chandajātassa jantuno;

“若问此欲望之子、由欲生之众生，诸欲将离，恰如箭飞离射中”

Te kāmā parihāyanti, sallaviddhova ruppatī’’ti. (su. ni. 773) –

——此语说人因欲之所生忧伤故也。因而人之忧伤乃为生死忧苦，宜识之。非无缠累者不忧，世尊曰。无此四缠累者，断绝烦恼者，善净清净者，不忧也。如此之人、无边众生及人间地狱众生，于何物而忧？世尊曰。

Vuttanayena naraṃ socanti. Tasmā narassa socanā sokavatthukamevāti veditabbā. Na hi so socati, yo nirūpadhīti yassa pana catubbidhāpete upadhiyo natthi, so nirupadhi mahākhīṇāsavo kiṃ socissati, na socati devateti.

经说，人之所以哀伤者，当知乃缘其所悲者有由来可寻耳。若一人无有四种所染及四种烦恼者，彼人无烦恼，可谓无由悲者，乃大灭尽烦恼者，何以为悲？故称不哀伤者为天人。

Nandatisuttavaṇṇanā niṭṭhitā. · 《欢喜经》注释终。

3. Natthiputtasamasuttavaṇṇanā3. 无子等经注释

§13

13. Tatiye natthi puttasamaṃ pemanti virūpepi hi attano puttake suvaṇṇabimbakaṃ viya maññanti, mālāguḷe viya sīsādīsu katvā pariharamānā tehi ohaditāpi omuttikāpi gandhavilepanapatitā viya somanassaṃ āpajjanti. Tenāha – ‘‘natthi puttasamaṃ pema’’nti . Puttapemasamaṃ pemaṃ nāma natthīti vuttaṃ hoti. Gosamitaṃ dhananti gohi samaṃ godhanasamaṃ godhanasadisaṃ aññaṃ dhanaṃ nāma natthi bhagavāti āha. Sūriyasamā ābhāti sūriyābhāya samā aññā ābhā nāma natthīti dasseti. Samuddaparamāti ye keci aññe sarā nāma, sabbe te samuddaparamā, samuddo tesaṃ uttamo, samuddasadisaṃ aññaṃ udakanidhānaṃ nāma natthi, bhagavāti.

第十三条没有任何感情比像儿女之爱更深厚。即便是丑陋者，也犹如视自家子孙为黄金印记一般珍爱之，如同用花环和糖块装饰头颅等物，虽然用这些物品掩盖不美之处，却能获得欢喜。故言“没有比儿女之爱更深的爱”。所谓“儿女之爱”即是无可比拟的爱。世尊说，牛的财富等同于牛，牛犊的财富等同于牛犊的相似财物，没有别的财富可比，所以佛说无可比拟。同样，太阳光辉明亮无比，无其他光辉可与之匹敌。所谓海洋中的各种盐类，皆称之为“海盐”，海是它们的最高者，世尊表明亦无别水藏可与海相媲美。

Yasmā pana attapemena samaṃ pemaṃ nāma natthi. Mātāpitādayo hi chaḍḍetvāpi puttadhītādayo ca aposetvāpi sattā attānameva posenti. Dhaññena ca samaṃ dhanaṃ nāma natthi. (Yadā hi sattā dubbhikkhā honti), tathārūpe hi kāle hiraññasuvaṇṇādīni gomahiṃsādīnipi dhaññaggahaṇatthaṃ dhaññasāmikānameva santikaṃ gahetvā gacchanti. Paññāya ca samā ābhā nāma natthi. Sūriyādayo hi ekadesaṃyeva obhāsanti, paccuppannameva ca tamaṃ vinodenti. Paññā pana dasasahassimpi lokadhātuṃ ekappajjotaṃ kātuṃ sakkoti, atītaṃsādipaṭicchādakañca tamaṃ vidhamati. Meghavuṭṭhiyā ca samo saro nāma natthi. Nadīvāpi hotu talākādīni vā, vuṭṭhisamo saro nāma natthi. Meghavuṭṭhiyā hi pacchinnāya mahāsamuddo aṅgulipabbatemanamattampi udakaṃ na hoti, vuṭṭhiyā pana pavattamānāya yāva ābhassarabhavanāpi ekodakaṃ hoti. Tasmā bhagavā devatāya paṭigāthaṃ vadanto natthi attasamaṃ pemantiādimāhāti.

因为没有与自爱相等的爱。父母兄弟姐妹即使放弃也罢，子女无论被遗弃与否，生命皆靠自己维系。财物也无可比。譬如众生在饥荒时，便携带金银宝物、牛马等财物作粮食交易之资。智慧也无相等者，太阳等光体只照亮一侧，照亮后便消散。智慧能以一瞬之光照亮整个世间，消除过去黑暗。云层高涨时无平静水面，河流或池塘水面亦无平静像镜一般的水面。高涨水流浑浊不清，大海波涛汹涌，水甚至不足指头大小，但降低流动，水面仍可明净如镜。因此，世尊对神明说无有与自爱相等之爱等语。

Natthiputtasamasuttavaṇṇanā niṭṭhitā. · 无子等经注释完毕。

4. Khattiyasuttavaṇṇanā4. 刹帝利经注释

§14

14. Catutthe khattiyo dvipadanti dvipadānaṃ rājā seṭṭho. Komārīti kumārikāle gahitā. Ayaṃ sesabhariyānaṃ seṭṭhāti vadati. Pubbajoti paṭhamaṃ jāto kāṇo vāpi hotu kuṇiādīnaṃ vā aññataro, yo paṭhamaṃ jāto, ayameva putto imissā devatāya vāde seṭṭho nāma hoti. Yasmā pana dvipadādīnaṃ buddhādayo seṭṭhā, tasmā bhagavā paṭigāthaṃ āha. Tattha kiñcāpi bhagavā sabbesaṃyeva apadādibhedānaṃ sattānaṃ seṭṭho, uppajjamāno panesa sabbasattaseṭṭho dvipadesuyeva uppajjati, tasmā sambuddho dvipadaṃ seṭṭhoti āha. Dvipadesu uppannassa cassa sabbasattaseṭṭhabhāvo appaṭihatova hoti. Ājānīyoti hatthī vā hotu assādīsu aññataro vā, yo kāraṇaṃ jānāti, ayaṃ ājānīyova catuppadānaṃ seṭṭhoti attho. Kūṭakaṇṇarañño guḷavaṇṇaasso viya. Rājā kira pācīnadvārena nikkhamitvā cetiyapabbataṃ gamissāmīti kalambanadītīraṃ sampatto, asso tīre ṭhatvā udakaṃ otarituṃ na icchati , rājā assācariyaṃ āmantetvā, ‘‘aho vata tayā asso sikkhāpito udakaṃ otarituṃ na icchatī’’ti āha. Ācariyo ‘‘susikkhāpito deva asso, etassa hi cittaṃ – ‘sacāhaṃ udakaṃ otarissāmi, vālaṃ temissati, vāle tinte rañño aṅge udakaṃ pāteyyā’ti, evaṃ tumhākaṃ sarīre udakapātanabhayena na otarati, vālaṃ gaṇhāpethā’’ti āha. Rājā tathā kāresi. Asso vegena otaritvā pāraṃ gato. Sussūsāti sussūsamānā. Kumārikāle vā gahitā hotu pacchā vā, surūpā vā virūpā vā, yā sāmikaṃ sussūsati paricarati toseti, sā bhariyānaṃ seṭṭhā. Assavoti āsuṇamāno. Jeṭṭho vā hi hotu kaniṭṭho vā, yo mātāpitūnaṃ vacanaṃ suṇāti, sampaṭicchati, ovādapaṭikaro hoti, ayaṃ puttānaṃ seṭṭho, aññehi sandhicchedakādicorehi puttehi ko attho devateti.

第十四条贵族称两足动物为二足之最，国王为最。童女在青春时期所娶之妻，称作最尊贵者为最优秀之婚配。世尊说“最初出生者”或“最先为子者”称为最尊贵者，无论是耳朵、角或其他，最先出生者即为最尊者。佛乃最尊二足动物中的最尊者，因佛为一切世界中最尊者，如舆诸有众生中的首领。象中母象是最贤母象，识别大象中的领导者为最尊者。故事说国王出门西门，欲到祭祀山，见大象立于水边不愿渡水。国王召令象师，称该象训练良好，心中誓愿不会下水。实则此象恐水落难受，象师请国王放松恐惧，象方乐意渡水。此为有修习服从命令者，方能行善巧之义。童女婚配时可美可丑，若讨喜服侍丈夫，即是尊贵之妻。儿子若能听从父母教训，避免错事，即为最优之子。若儿子为不良人，则无异于恶盗，实无价值。

Khattiyasuttavaṇṇanā niṭṭhitā. · 刹帝利经注释完毕。

5. Saṇamānasuttavaṇṇanā5. 萨那玛那经注释

§15

15. Pañcame ṭhite majjhanhiketi ṭhitamajjhanhike. Sannisīvesūti yathā phāsukaṭṭhānaṃ upagantvā sannisinnesu vissamamānesu. Ṭhitamajjhanhikakālo nāmesa sabbasattānaṃ iriyāpathadubbalyakālo. Idha pana pakkhīnaṃyeva vasena dassito. Saṇatevāti saṇati viya mahāviravaṃ viya muccati. Saṇamānameva cettha ‘‘saṇatevā’’ti vuttaṃ. Tappaṭibhāgaṃ nāmetaṃ. Nidāghasamayasmiñhi ṭhitamajjhanhikakāle catuppadagaṇesu ceva pakkhīgaṇesu ca sannisinnesu vātapūritānaṃ susirarukkhānañceva chiddaveṇupabbānañca khandhena khandhaṃ sākhāya sākhaṃ saṅghaṭṭayantānaṃ pādapānañca araññamajjhe mahāsaddo uppajjati . Taṃ sandhāyetaṃ vuttaṃ. Taṃ bhayaṃ paṭibhāti manti taṃ evarūpe kāle mahāaraññassa saṇamānaṃ mayhaṃ bhayaṃ hutvā upaṭṭhāti. Dandhapaññā kiresā devatā tasmiṃ khaṇe attano nisajjaphāsukaṃ kathāphāsukaṃ dutiyakaṃ alabhantī evamāha. Yasmā pana tādise kāle piṇḍapātapaṭikkantassa vivitte araññāyatane kammaṭṭhānaṃ gahetvā nisinnassa bhikkhuno anappakaṃ sukhaṃ uppajjati, yaṃ sandhāya vuttaṃ –

第十五条第五条立于中途即称立于中途者。议论宿舍时，如同坐于树阴处的众人不安于坐，是属不安之座。所谓立于中途者，是诸有众生步履乏力之时。此时仅记得候鸟南飞，如同大裂谷放水迅猛之势，一路放散奔流。此处所言‘如同大裂谷’即名‘迅流’。那时风刮动树林树枝撞击，发巨大响声。对此声要有所觉察。此时如来对此大森林中风声怀有恐惧之心。神明毗舍离此时不能取得适合安坐的草席及谈经所用的布条，故言：“在此时节乞食归止于密林清净地方之比库，能获得不生烦恼之乐，令我思念。”

‘‘Suññāgāraṃ paviṭṭhassa, santacittassa bhikkhuno;

「空舍入，心安比库，非人乐，正观法」。

Amānusī ratī hoti, sammā dhammaṃ vipassato’’ti. (dha. pa. 373) ca,

这是大毗婆沙论第373经中的教说。

‘‘Purato pacchato vāpi, aparo ce na vijjati;

前面也好，后面也罢，若没有别的，

Atīva phāsu bhavati, ekassa vasato vane’’ti. (theragā. 537) ca;

一人在森林中停住，极为轻快自在。

Tasmā bhagavā dutiyaṃ gāthamāha. Tattha sā rati paṭibhāti manti yā evarūpe kāle ekakassa nisajjā nāma, sā rati mayhaṃ upaṭṭhātīti attho. Sesaṃ tādisamevāti.

因此世尊说第二句诗。此中所谓的欢喜，意指在此时此刻，独自一人静坐时，我的心生起的欢喜。这样，其余亦同。

Saṇamānasuttavaṇṇanā niṭṭhitā. · 萨那玛那经注释完毕。

6. Niddātandīsuttavaṇṇanā6. 睡眠懈怠经注释

§16

16. Chaṭṭhe niddāti, ‘‘abhijānāmahaṃ, aggivessana, gimhānaṃ pacchime māse niddaṃ okkamitā’’ti (ma. ni. 1.387) evarūpāya abyākataniddāya pubbabhāgāparabhāgesu sekhaputhujjanānaṃ sasaṅkhārikaakusale citte uppannaṃ thinamiddhaṃ. Tandīti aticchātātisītādikālesu uppannaṃ āgantukaṃ ālasiyaṃ. Vuttampi cetaṃ – ‘‘tattha katamā tandī? Yā tandī tandiyanā tandimanatā ālasyaṃ ālasyāyanā ālasyāyitattaṃ, ayaṃ vuccati tandī’’ti (vibha. 857). Vijambhitāti kāyavijambhanā. Aratīti akusalapakkhā ukkaṇṭhitatā. Bhattasammadoti bhattamucchā bhattakilamatho. Vitthāro pana tesaṃ – ‘‘tattha katamā vijambhitā? Yā kāyassa jambhanā vijambhanā’’tiādinā nayena abhidhamme āgatova. Etenāti etena niddādinā upakkilesena upakkiliṭṭho nivāritapātubhāvo. Nappakāsatīti na jotati, na pātubhavatīti attho. Ariyamaggoti lokuttaramaggo. Idhāti imasmiṃ loke. Pāṇinanti sattānaṃ. Vīriyenāti maggasahajātavīriyena. Naṃ paṇāmetvāti etaṃ kilesajātaṃ nīharitvā. Ariyamaggoti lokiyalokuttaramaggo. Iti maggeneva upakkilese nīharitvā maggassa visuddhi vuttāti.

第十六节说：『我识得了，火炉主啊，雨季最后一个月中睡眠已离开。』此所谓未说清的睡眠，是指修行初学外道和一般凡夫中，在先后部所生起的轻微昏沉。又说昏沉者，乃因天气过冷或过热等气候变化所生的外来懒惰。经中问：“何为昏沉？昏沉即昏沉者的名，意即懒惰、迟钝、倦怠。”昏沉是身体的慵懒。怠无所用是心向不善所生的烦恼焦虑。严格说食不调和是食过量或不洁食物。详细说：“何为慵懒？即对身体的懒惰。”等，依照阿毗达摩理来解释。此语意为：因睡眠等烦恼染污，内心被染污而不能明了，不生明亮意，无升起清净现象。所谓“不略显者”是指不发光、不生明白之意。圣道是超世间的道路。此处指在此法中世间超世间义。泛指众生称为贤者。勇猛指修行道所自然生起的精进力。誓愿不起意即将此烦恼染污摒弃。所谓圣道是世间及超世间的道路，即以道断除烦恼净化道理。

Niddātandīsuttavaṇṇanā niṭṭhitā. · 睡眠懈怠经注释完毕。

7. Dukkarasuttavaṇṇanā7. 难作经注释

§17

17. Sattame duttitikkhanti dukkhamaṃ duadhivāsiyaṃ. Abyattenāti bālena. Sāmaññanti samaṇadhammo. Iminā devatā idaṃ dasseti – yaṃ paṇḍitā kulaputtā dasapi vassāni vīsatipi saṭṭhipi vassāni dante abhidantamādhāya jivhāya tāluṃ āhaccapi cetasā cittaṃ abhiniggaṇhitvāpi ekāsanaṃ ekabhattaṃ paṭisevamānā āpāṇakoṭikaṃ brahmacariyaṃ carantā sāmaññaṃ karonti. Taṃ bhagavā bālo abyatto kātuṃ na sakkotīti. Bahū hi tattha sambādhāti tasmiṃ sāmaññasaṅkhāte ariyamagge bahū sambādhā maggādhigamāya paṭipannassa pubbabhāge bahū parissayāti dasseti.

第十七节说：『愚痴且不洁净，苦之本。无知者也。沙门法即善法。此中诸天显现：聪明有家子，历二三十载，能驯服牙齿，控制舌头和口腔，意念坚固，心辨持一坐一食，坚守梵行，实行沙门法。』世尊示意：愚痴者难以为此。多者于此处修习，故示多种依止。此处示现圣道众多依止，及已修行者多经历难行。

Cittañce na nivārayeti yadi ayoniso uppannaṃ cittaṃ na nivāreyya, kati ahāni sāmaññaṃ careyya? Ekadivasampi na careyya. Cittavasiko hi samaṇadhammaṃ kātuṃ na sakkoti. Pade padeti ārammaṇe ārammaṇe. Ārammaṇañhi idha padanti adhippetaṃ. Yasmiṃ yasmiṃ hi ārammaṇe kileso uppajjati, tattha tattha bālo visīdati nāma. Iriyāpathapadampi vaṭṭati. Gamanādīsu hi yattha yattha kileso uppajjati, tattha tattheva visīdati nāma. Saṅkappānanti kāmasaṅkappādīnaṃ.

那心若不制止，若不善巧地制伏所生起之内心，则几天内能修行此沙门法？一天也修不成。心不受持者，不能证得沙门法。仅片刻时心便各有所着。心着彼处，即生烦恼。心着之处即为落下，愚者称之。行路等活动，凡起烦恼，即刻心便落下。所谓「思惟」是诸欲念。

Kummo vāti kacchapo viya. Aṅgānīti gīvapañcamāni aṅgāni. Samodahanti samodahanto, samodahitvā vā. Manovitakketi manamhi uppannavitakke. Ettāvatā idaṃ dasseti – yathā kummo soṇḍipañcamāni aṅgāni sake kapāle samodahanto siṅgālassa otāraṃ na deti, samodahitvā cassa appasayhataṃ āpajjati, evamevaṃ bhikkhu manamhi uppannavitakke sake ārammaṇakapāle samodahaṃ mārassa otāraṃ na deti, samodahitvā cassa appasayhataṃ āpajjatīti. Anissitoti taṇhādiṭṭhinissayehi anissito hutvā. Aheṭhayānoti avihiṃsamāno. Parinibbutoti kilesanibbānena parinibbuto. Nūpavadeyya kañcīti yaṃkiñci puggalaṃ ācāravipattiādīsu yāya kāyaci maṅkuṃ kātukāmo hutvā na vadeyya, ‘‘kālena vakkhāmi no akālenā’’tiādayo pana pañca dhamme ajjhattaṃ upaṭṭhapetvā ullumpanasabhāvasaṇṭhitena cittena kāruññataṃ paṭicca vadeyyāti.

「龟」是指甲壳动物，正如龟的五肢。「肢」是指五肢。"Samodahanti"、"samodahanto"、"samodahitvā"是说 "抑制"、"抑制着"、"已抑制"的意思。"Manovitakketi"是指在心中出现的念头。这里讲的是这么一件事：如同乌龟把五只肢体收回到头壳内，因此不让狐狸轻易抓住。收拢后，乌龟得以安稳不受伤害。同理，比库对于心中生起的贪欲念头，也要像乌龟收肢一样收紧，如此则魔王无法乘虚而入，使比库安稳不遭败坏。"Anissitoti"是指不依赖于渴爱等不稳定的东西。"Aheṭhayānoti"则指无害无损害的意思。"Parinibbutoti"是指通过烦恼灭尽而成就的灭境。"Nūpavadeyya kañcīti"是在说明不应伤害任何众生，尤其是在行为违法之处怨恨愤怒、计划伤害时，不应该预先散布离间言论，而是应持内心慈悲，针对内心狂躁时应以善巧化解来讲说这些话。

Dukkarasuttavaṇṇanā niṭṭhitā. · 难作经注释完毕。

8. Hirīsuttavaṇṇanā8. 惭经注释

§18

18. Aṭṭhame hirīnisedhoti hiriyā akusale dhamme nisedhetīti hirīnisedho. Koci lokasmiṃvijjatīti koci evarūpo vijjatīti pucchati. Yo nindaṃ apabodhatīti yo garahaṃ apaharanto bujjhati. Asso bhadro kasāmivāti yathā bhadro assājānīyo kasaṃ apaharanto bujjhati, patodacchāyaṃ disvā saṃvijjhanto viya kasāya attani nipātaṃ na deti, evameva yo bhikkhu bhūtassa dasaakkosavatthuno attani nipātaṃ adadanto nindaṃ apabodhati apaharanto bujjhati, evarūpo koci khīṇāsavo vijjatīti pucchati. Abhūtakkosena pana parimutto nāma natthi. Tanuyāti tanukā, hiriyā akusale dhamme nisedhetvā carantā khīṇāsavā nāma appakāti attho. Sadā satāti niccakālaṃ sativepullena samannāgatā. Antaṃ dukkhassa pappuyyāti vaṭṭadukkhassa koṭiṃ antabhūtaṃ nibbānaṃ pāpuṇitvā. Sesaṃ vuttanayamevāti.

第十八条讲的是"羞耻心的断除"，即断除对不善法的羞耻心。有人问，世间有这种人吗？这里说"谁知道"。所谓"谴责讥讽他人"即是让对方觉悟；"夺去"是指用言语去除其过错。比方说一只好狗见到有人要偷东西就会吠叫，提醒对方不要得逞。类似地，比库在见到众生犯罪时，也应以谴责等方法使其觉悟，帮助断除烦恼。有人问是否还有断除了贪嗔痴的舍弃者，这里说明真正断除的是羞耻心，因为阻止不善法所得的果报。"Tanuyāti"指的是这种弃绝处罚，断除羞耻是不离开教法内的。这些具足羞耻的比库一直具足正念，最终到达涅槃。余文是赞叹其功德。

Hirīsuttavaṇṇanā niṭṭhitā. · 惭经注释完毕。

9. Kuṭikāsuttavaṇṇanā9. 《小屋经》注释

§19

19. Navame kacci te kuṭikāti ayaṃ devatā dasa māse antovasanaṭṭhānaṭṭhena mātaraṃ kuṭikaṃ katvā, yathā sakuṇā divasaṃ gocarapasutā rattiṃ kulāvakaṃ allīyanti, evamevaṃ sattā tattha tattha gantvāpi mātugāmassa santikaṃ āgacchanti, ālayavasena bhariyaṃ kulāvakaṃ katvā. Kulapaveṇiṃ santānakaṭṭhena putte santānake katvā, taṇhaṃ bandhanaṃ katvā, gāthābandhanena ime pañhe samodhānetvā bhagavantaṃ pucchi, bhagavāpissā vissajjento tagghātiādimāha. Tattha tagghāti ekaṃsavacane nipāto. Natthīti pahāya pabbajitattā vaṭṭasmiṃ vā puna mātukucchivāsassa dārabharaṇassa puttanibbattiyā vā abhāvato natthi.

第十九条问：“你是否有母亲住的小屋？”这是天神对于世尊提出的问题。天神说他在十个月的戒期中，为母亲搭建了住所，就像鸟儿白天在庭院觅食，夜晚则回巢一样，众生也是四处游走，最后回到母村旁建造住所。天神以住所为比喻，意味着止断渴爱等束缚，像系缚般解除烦恼。随后天神们提出了五个疑问以求释疑，例如“放弃亲情是否正确？”天尊佛回应，并作了赞叹。天神们感到心悦诚服，供养佛陀，并返回他们的天界。

Devatā ‘‘mayā sannāhaṃ bandhitvā guḷhā pañhā pucchitā, ayañca samaṇo pucchitamatteyeva vissajjesi, jānaṃ nu kho me ajjhāsayaṃ kathesi, udāhu ajānaṃ yaṃ vā taṃ vā mukhāruḷhaṃ kathesī’’ti cintetvā puna kintāhantiādimāha. Tattha kintāhanti kiṃ te ahaṃ. Athassā bhagavā ācikkhanto mātarantiādimāha. Sāhu teti gāthāya anumoditvā sampahaṃsitvā bhagavantaṃ vanditvā gandhamālādīhi pūjetvā attano devaṭṭhānameva gatāti.

天神思索：我已备齐诸多难题想问尊者；但此人在问答之间舍弃回复，难以推断其内心意图。于是便说：“你究竟为何？”佛陀回答说这都是为了教化母亲等众生。天神们以赞歌赞叹佛陀，合掌礼敬，献上香花装饰，之后返回他们的天上住所。

Kuṭikāsuttavaṇṇanā niṭṭhitā. · 《小屋经》注释完毕。

10. Samiddhisuttavaṇṇanā10. 《三弥提经》注释

§20

20. Dasame tapodārāmeti tapodassa tattodakassa rahadassa vasena evaṃ laddhanāme ārāme. Vebhārapabbatassa kira heṭṭhā bhummaṭṭhakanāgānaṃ pañcayojanasatikaṃ nāgabhavanaṃ devalokasadisaṃ maṇimayena talena ārāmuyyānehi ca samannāgataṃ. Tattha nāgānaṃ kīḷanaṭṭhāne mahāudakarahado, tato tapodā nāma nadī sandati kuthitā uṇhodakā. Kasmā panesā edisā? Rājagahaṃ kira parivāretvā mahāpetaloko tiṭṭhati, tattha dvinnaṃ mahālohakumbhinirayānaṃ antarena ayaṃ tapodā āgacchati, tasmā kuthitā sandati. Vuttampi cetaṃ –

第二十条谈到“修苦行道者”及“苦行道之地”，即苦行士的住处。传说中，在伟大的跋提山下，居住有五百由旬的龙族，他们建有龙宫，宫中以宝石雕饰，园林华美。其间有一大湖，名叫“苦行河”，流入湖水清洁。为什么称此地为“苦行河”？说是因为这里是大城王舍城的周围，而魔王的地狱世界正好与此地相连，因此称之为“苦行河”。这段文字预示恶趣和苦行地的联系。

‘‘Yatāyaṃ, bhikkhave, tapodā sandati, so daho acchodako sītodako sātodako setodako suppatittho ramaṇīyo pahūtamacchakacchapo, cakkamattāni ca padumāni pupphanti. Apicāyaṃ, bhikkhave, tapodā dvinnaṃ mahānirayānaṃ antarikāya āgacchati, tenāyaṃ tapodā kuthitā sandatī’’ti (pārā. 231).

文中说明：“比库们啊，此苦行河流所流之地，乃火与水相交汇之所，有凉有热，有盐有甜，有纯白和清澈。此处水草茂盛，莲花盛开。并且此苦行河正好位于两大魔道之间，故名苦行河。”这一说法揭示了苦行河位于魔界地理的特殊位置，象征苦行者历经火与水、苦与乐的双重考验。

Imassa pana ārāmassa abhimukhaṭṭhāne tato mahāudakarahado jāto, tassa vasenāyaṃ vihāro ‘‘tapodārāmo’’ti vuccati.

此处名为阿兰（静修所），在此阿兰正面之地而生巨大海洋。因依此而得名此止静之所为“苦行阿兰”。

Samiddhīti tassa kira therassa attabhāvo samiddho abhirūpo pāsādiko, tasmā ‘‘samiddhī’’tveva saṅkhaṃ gato. Gattāni parisiñcitunti padhānikatthero esa, balavapaccūse uṭṭhāyāsanā sarīraṃ utuṃ gāhāpetvā bahi saṭṭhihatthamatte mahācaṅkame aparāparaṃ caṅkamitvā ‘‘sedagahitehi gattehi paribhuñjamānaṃ senāsanaṃ kilissatī’’ti maññamāno gattāni parisiñcanatthaṃ sarīradhovanatthaṃ upasaṅkami. Ekacīvaro aṭṭhāsīti nivāsanaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ hatthena gahetvā aṭṭhāsi.

所谓“闪耀”，是指那位长老本性的显赫，闪耀、美丽、庄严。故称为“闪耀”。这位首领长老起身擦拭身体，走出了房间，在六十肘长的广场上行大步，每步前后相继大步迈动。他认为“用这些擦净的身体沐浴水洗净座位是合宜的”，于是前往擦净身体沐浴净水处。取了一件袈裟，长八十（肘、尺），穿戴全套安顿好，手持袈裟穿戴整齐。

Gattāni pubbāpayamānoti gattāni pubbasadisāni vodakāni kurumāno. Allasarīre pārutaṃ hi cīvaraṃ kilissati duggandhaṃ hoti, na cetaṃ vattaṃ. Thero pana vattasampanno, tasmā vatte ṭhitova nhāyitvā paccuttaritvā aṭṭhāsi. Tattha idaṃ nhānavattaṃ – udakatitthaṃ gantvā yattha katthaci cīvarāni nikkhipitvā vegena ṭhitakeneva na otaritabbaṃ, sabbadisā pana oloketvā vivittabhāvaṃ ñatvā khāṇugumbalatādīni vavatthapetvā tikkhattuṃ ukkāsitvā avakujja ṭhitena uttarāsaṅgacīvaraṃ apanetvā pasāretabbaṃ, kāyabandhanaṃ mocetvā cīvarapiṭṭheyeva ṭhapetabbaṃ. Sace udakasāṭikā natthi, udakante ukkuṭikaṃ nisīditvā nivāsanaṃ mocetvā sace sinnaṭṭhānaṃ atthi, pasāretabbaṃ. No ce atthi, saṃharitvā ṭhapetabbaṃ. Udakaṃ otarantena saṇikaṃ nābhippamāṇamattaṃ otaritvā vīciṃ anuṭṭhāpentena saddaṃ akarontena nivattitvā āgatadisābhimukhena nimujjitabbaṃ, evaṃ cīvaraṃ rakkhitaṃ hoti. Ummujjantenapi saddaṃ akarontena saṇikaṃ ummujjitvā nhānapariyosāne udakante ukkuṭikena nisīditvā nivāsanaṃ parikkhipitvā uṭṭhāya suparimaṇḍalaṃ nivāsetvā kāyabandhanaṃ bandhitvā cīvaraṃ apārupitvāva ṭhātabbanti.

所谓“擦净身体”，乃指擦净身体像是擦净水池河流的水。污浊之身穿著污染的袈裟便臭不可闻，此非正道。然这位长老清洁整齐，故浴后整顿衣物，站立正直。浴衣整洁之法，当前往水源，将衣袍置于某处，不可急速折叠压下，应谨慎周察四周，确认适于隐蔽处所，于壕沟、谷仓等处铺垫，熬去厚重杂物，端端正正放开衣服，不可搅乱。脱下身体绑缚的绳索，将袈裟摊平放置。若无水器，则到水边石座，脱下衣物，若有适合之处，则摊开。若无，则收起悬挂。水流从侧面缓缓流过，轻轻冲洗，使之洁净。即使上身沐浴了水，也应涓涓细流洗净，在水中作良好调理，脱离污秽。沐浴后起立，铺设华美席垫，缚紧身体绳索，整肃袈裟，恰似庄重安顿。

Theropi tathā nhāyitvā paccuttaritvā vigacchamānaudakaṃ kāyaṃ olokayamāno aṭṭhāsi. Tassa pakatiyāpi pāsādikassa paccūsasamaye sammā pariṇatāhārassa uṇhodakena nhātassa ativiya mukhavaṇṇo viroci, bandhanā pavuttatālaphalaṃ viya pabhāsampanno puṇṇacando viya taṅkhaṇavikasitapadumaṃ viya mukhaṃ sassirikaṃ ahosi, sarīravaṇṇopi vippasīdi. Tasmiṃ samaye vanasaṇḍe adhivatthā bhummadevatā pāsādikaṃ bhikkhuṃ olokayamānā samanaṃ niggahetuṃ asakkontī kāmapariḷāhābhibhūtā hutvā, ‘‘theraṃ palobhessāmī’’ti attabhāvaṃ uḷārena alaṅkārena alaṅkaritvā sahassavaṭṭipadīpaṃ pajjalamānā viya candaṃ uṭṭhāpayamānā viya sakalārāmaṃ ekobhāsaṃ katvā theraṃ upasaṅkamitvā avanditvāva vehāse ṭhitā gāthaṃ abhāsi. Tena vuttaṃ – ‘‘atha kho aññatarā devatā…pe… ajjhabhāsī’’ti.

长老洗浴完毕，回转整理衣服，观看身体，站立端正。面容如晨曦之水，水美色泽普照，洁白如莲花绽放，脸生光辉，身体色泽清朗。此时山林间，地祇神明观望此庄严之比库，因欲诱捕他，生起欲念，便以众多灯火如满月升起，光芒辉映四方，于灯光中诵经一语，走近长老致敬并微笑站立，唱诵一偈。偈中说：“遂有他一神……现在现言者。”

Abhutvāti pañca kāmaguṇe aparibhuñjitvā. Bhikkhasīti piṇḍāya carasi. Mā taṃ kālo upaccagāti ettha kālo nāma pañcakāmaguṇapaṭisevanakkhamo daharayobbanakālo. Jarājiṇṇena hi obhaggena daṇḍaparāyaṇena pavedhamānena kāsasāsābhibhūtena na sakkā kāme paribhuñjituṃ. Iti imaṃ kālaṃ sandhāya devatā ‘‘mā taṃ kālo upaccagā’’ti āha. Tattha mā upaccagāti mā atikkami.

所谓“不生起”，是指五种欲乐未被满足。比库乃托钵行乞者。莫使此时光阴消逝，此时光阴者即五欲之堕落堕入之时，稍纵即逝。年老衰弱，有病痛缠身，纵受刑罚辱骂，亦不能堕入欲乐。由是，诸天劝戒“勿使此时光阴消逝”，意即勿逾越、不堕落于五欲所缠。

Kālaṃ vohaṃ na jānāmīti ettha voti nipātamattaṃ. Kālaṃ na jānāmīti maraṇakālaṃ sandhāya vadati. Sattānañhi –

“时节我不知”此处“时节”单纯为语气词。不知道时节，即指所谓死期。所有众生──

‘‘Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati;

『生死』者，『疾病』者，『时节』者，『尸体丧失』者；

Pañcete jīvalokasmiṃ, animittā na nāyare’’.

五者为生命世界中诸无记法，非为常住之物。

Tattha jīvitaṃ tāva ‘‘ettakameva, na ito para’’nti vavatthānābhāvato animittaṃ. Kalalakālepi hi sattā maranti, abbuda-pesi-ghana-aḍḍhamāsa-ekamāsa-dvemāsa-temāsa-catumāsapañcamāsa…pe… dasamāsakālepi, kucchito nikkhantasamayepi, tato paraṃ vassasatassa antopi bahipi marantiyeva. Byādhipi ‘‘imināva byādhinā sattā maranti, na aññenā’’ti vavatthānābhāvato animitto. Cakkhurogenapi hi sattā maranti sotarogādīnaṃ aññatarenapi. Kālopi, ‘‘imasmiṃ yeva kāle maritabbaṃ, na aññasmi’’nti evaṃ vavatthānābhāvato animitto. Pubbaṇhepi hi sattā maranti majjhanhikādīnaṃ aññatarasmimpi. Dehanikkhepanampi, ‘‘idheva mīyamānānaṃ dehena patitabbaṃ, na aññatthā’’ti evaṃ vavatthānābhāvato animittaṃ. Antogāme jātānañhi bahigāmepi attabhāvo patati, bahigāmepi jātānaṃ antogāmepi. Tathā thalajānaṃ jale, jalajānaṃ thaleti anekappakārato vitthāretabbaṃ. Gatipi, ‘‘ito cutena idha nibbattitabba’’nti evaṃ vavatthānābhāvato animittā. Devalokato hi cutā manussesupi nibbattanti , manussalokato cutā devalokādīnaṃ yattha katthaci nibbattantīti evaṃ yante yuttagoṇo viya gatipañcake loko samparivattati. Tassevaṃ samparivattato ‘‘imasmiṃ nāma kāle maraṇaṃ bhavissatī’’ti imaṃ maraṇassa kālaṃ vohaṃ na jānāmi.

此中『生命』谓『仅此而已，不复他有』，以上无根本依据故为无记。众生即使至一昼夜，至频临月，纵经历数月，乃至十月之久，乃至出家修行后，仍有许多生者终死。疾病者亦如是，由于此疾病众生死亡，非他疾病可比。眼疾者在众生中死亡，耳疾等亦无异。此时者，于当时必死，非他时刻。晨时亦有众生死亡，及正午诸时亦复有。尸体丧失者，死者之身体应在当处丧失，非他处。内出者与出外者自身状态互转，出外者复生于内出者中。正如水中草木相互交错延伸，水中草木，水草相生，乃是多种方式展开。所谓『去处』为『从此处死者，应于此处发生』，此亦为无根本依据之无记。天界归于死者，人界亦复如是，人界归死者，天界亦复如是，各期相互循环，五趣因缘周转。由此周转，知『于此时必定有死亡』，然此死亡之具体时刻我不得知。隐蔽时刻不可见，此时对我而言为隐藏未见。故此时隐蔽不可知，五欲未灭故我不乞求。我必以此时为修行三昧之根基而作法行。此修行之法，因不可作获降服力，故我五欲未除时当修之。

Channo kālo na dissatīti ayaṃ kālo mayhaṃ paṭicchanno avibhūto na paññāyati. Tasmāti yasmā ayaṃ kālo paṭicchanno na paññāyati, tasmā pañca kāmaguṇe abhutvāva bhikkhāmi. Mā maṃ kālo upaccagāti ettha samaṇadhammakaraṇakālaṃ sandhāya ‘‘kālo’’ti āha. Ayañhi samaṇadhammo nāma pacchime kāle tisso vayosīmā atikkantena obhaggena daṇḍaparāyaṇena pavedhamānena kāsasāsābhibhūtena na sakkā kātuṃ. Tadā hi na sakkā hoti icchiticchitaṃ buddhavacanaṃ vā gaṇhituṃ, dhutaṅgaṃ vā paribhuñjituṃ, araññavāsaṃ vā vasituṃ, icchiticchitakkhaṇe samāpattiṃ vā samāpajjituṃ, padabhāṇa-sarabhaññadhammakathā-anumodanādīni vā kātuṃ, taruṇayobbanakāle panetaṃ sabbaṃ sakkā kātunti ayaṃ samaṇadhammakaraṇassa kālo mā maṃ upaccagā, yāva maṃ nātikkamati, tāva kāme abhutvāva samaṇadhammaṃ karomīti āha.

『隐蔽时刻』不可见，此即我之隐蔽时刻，乃未证达而难见。由此因此时隐蔽不可知，五欲未除时我修行。勿令时刻接近，专以修行圣法为期而自称『时刻』。此修行法于后三十年劫期逾越年龄至二十一岁，以正业诚意受戒，诵戒遵戒而修持；当时不能随愿随心奉行佛陀之语，亦不能随心享用忏悔行具，无法安住于林中，亦不能坚持入定，亦不能称扬法义，亦不能作法义赞叹及其他诸事。青年旺盛之时，则此皆可为，故我以此作修行圣法之时刻，我不接近他时。至于我不逾越此时，尚未破除情欲，便行修习圣法。

Pathaviyaṃpatiṭṭhahitvāti sā kira devatā – ‘‘ayaṃ bhikkhu samaṇadhammakaraṇassa kālaṃ nāma katheti, akālaṃ nāma katheti, sahetukaṃ katheti sānisaṃsa’’nti ettāvatāva there lajjaṃ paccupaṭṭhāpetvā mahābrahmaṃ viya aggikkhandhaṃ viya ca naṃ maññamānā gāravajātā ākāsā oruyha pathaviyaṃ aṭṭhāsi, taṃ sandhāyetaṃ vuttaṃ. Kiñcāpi pathaviyaṃ ṭhitā, yena panatthena āgatā, punapi tameva gahetvā daharo tvantiādimāha. Tattha susūti taruṇo. Kāḷakesoti suṭṭhu kāḷakeso. Bhadrenāti bhaddakena. Ekacco hi daharopi samāno kāṇo vā hoti kuṇiādīnaṃ vā aññataro, so bhadrena yobbanena samannāgato nāma na hoti. Yo pana abhirūpo hoti dassanīyo pāsādiko sabbasampattisampanno, yaṃ yadeva alaṅkāraparihāraṃ icchati, tena tena alaṅkato devaputto viya carati, ayaṃ bhadrena yobbanena samannāgato nāma hoti. Thero ca uttamarūpasampanno, tena naṃ evamāha.

守护大地者即天神谓：『此僧之修行之时名为时刻，非无时者，是有因缘者』，迦叶尊者等以绝对庄严态度，犹如大神梵天一般，高扬威势，践踏虚空立于地上，常持此说。虽固守大地者立于地上，何故言来时又曰是幼年者？答曰：有称呼青年者。寂静者意谓善称青年者。善者即吉祥者。有些少年中耳聋、瘸腿者，非吉祥青年。然美貌可观可喜，具一切成功者，若欲除去妍饰者，假如天子之子在世间如行走者，是所谓吉祥青年。长老得殊胜美貌者亦称此名，故有此说，此即美貌之长老。

Anikkīḷitāvīkāmesūti kāmesu akīḷitakīḷo abhuttāvī, akatakāmakīḷoti attho. Mā sandiṭṭhikaṃ hitvāti yebhuyyena hi tā adiṭṭhasaccā avītarāgā aparacittavidūniyo devatā bhikkhū dasapi vassāni vīsatimpi…pe… saṭṭhimpi vassāni parisuddhaṃ akhaṇḍaṃ brahmacariyaṃ caramāne disvā – ‘‘ime bhikkhū mānusake pañca kāmaguṇe pahāya dibbe kāme patthayantā samaṇadhammaṃ karontī’’ti saññaṃ uppādenti, ayampi tattheva uppādesi. Tasmā mānusake kāme sandiṭṭhike, dibbe ca kālike katvā evamāha.

不起戏弄欲者即无戏弄，非作意妄想者之意。勿妄用眼见，所谓较多目睹事实者，为无贪无瞋无妄语能辨法者，天神及比库等人，历数十年乃至六十年，无间断保持清净梵行，见此即生执：『此比库于人间放弃五欲乐，转而修持天上乐，以修行圣法』，此执念生起，亦即当时所传教义。故告世人：勿于人间欲乐及天上欲乐相互对立，应如是作法。

Na kho ahaṃ, āvusoti, āvuso, ahaṃ sandiṭṭhike kāme hitvā kālike kāme na anudhāvāmi na patthemi na pihemi. Kalikañca kho ahaṃ, āvusoti ahaṃ kho, āvuso, kālikaṃ kāmaṃ hitvā sandiṭṭhikaṃ lokuttaradhammaṃ anudhāvāmi. Iti thero cittānantaraṃ aladdhabbatāya dibbepi mānusakepi pañca kāmaguṇe kālikāti akāsi, cittānantaraṃ laddhabbatāya lokuttaradhammaṃ sandiṭṭhikanti. Pañcakāmaguṇesu samohitesupi sampannakāmassāpi kāmino cittānantaraṃ icchiticchitārammaṇānubhavanaṃ na sampajjati. Cakkhudvāre iṭṭhārammaṇaṃ anubhavitukāmena hi cittakārapotthakārarūpakārādayo pakkosāpetvā, ‘‘idaṃ nāma sajjethā’’ti vattabbaṃ hoti. Etthantare anekakoṭisatasahassāni cittāni uppajjitvā nirujjhanti. Atha pacchā taṃ ārammaṇaṃ sampāpuṇāti . Sesadvāresupi eseva nayo. Sotāpattimaggānantaraṃ pana sotāpattiphalameva uppajjati, antarā aññassa cittassa vāro natthi. Sesaphalesupi eseva nayoti.

我不是如此，尊者，我不追逐此时此刻的欲乐，也不迎合、也不留恋。尊者，我只追求超世间的法，舍弃此时此刻的欲乐。于是长老因心境各异，对五种欲乐既不执着又不迷惑，称现时的欲乐为『此时』；对超世间法的现见称为『彼时』。即使沉迷于五欲的迷惑者，即便欲望强盛，也不会在心中生起随心所欲的观境。因眼识门意欲观境，心缘盘旋其所依，便谓『这是现在』。此中间，数亿亿心识生起又灭。随后即达其所缘。其余根门亦然。至于初果道之后，仅生初果果报心识，彼此心识之间无漏失。于余果位亦同此理。

So tamevatthaṃ gahetvā kālikā hi, āvusotiādimāha. Tattha kālikāti vuttanayena samohitasampattināpi kālantare pattabbā. Bahudukkhāti pañca kāmaguṇe nissāya pattabbadukkhassa bahutāya bahudukkhā. Taṃvatthukasseva upāyāsassa bahutāya bahupāyāsā. Ādīnavo ettha bhiyyoti pañca kāmaguṇe nissāya laddhabbasukhato ādīnavo bhiyyo, dukkhameva bahutaranti attho. Sandiṭṭhiko ayaṃ dhammoti ayaṃ lokuttaradhammo yena yena adhigato hoti, tena tena parasaddhāya gantabbataṃ hitvā paccavekkhaṇañāṇena sayaṃ daṭṭhabboti sandiṭṭhiko. Attano phaladānaṃ sandhāya nāssa kāloti akālo, akāloyeva akāliko. Yo ettha ariyamaggadhammo, so attano pavattisamanantarameva phalaṃ detīti attho. ‘‘Ehi passa imaṃ dhamma’’nti evaṃ pavattaṃ ehipassavidhiṃ arahatīti ehipassiko. Ādittaṃ celaṃ vā sīsaṃ vā ajjhupekkhitvāpi bhāvanāvasena attano citte upanayaṃ arahatīti opaneyyiko. Sabbehi ugghaṭitaññūādīhi viññūhi ‘‘bhāvito me maggo, adhigataṃ phalaṃ, sacchikato nirodho’’ti attani attani veditabboti paccattaṃ veditabbo viññūhīti. Ayamettha saṅkhepo, vitthāro pana visuddhimagge (visuddhi. 1.146 ādayo) dhammānussativaṇṇanāyaṃ vutto.

尊者们谈及此处即此时。其中所说此时，乃因迷惑暂时合和，故亦应视为时刻一过即灭。所谓众苦，是由于五种欲乐的依止而生的多种苦。如此者如同多因多果的艰苦困厄。所谓危险，更甚于此，因由五欲所取之乐所生危险更大，苦尤甚多。所谓此法，即此超世间法，乃依其所证得，须以信心坚定，舍利益而亲自反观，方可见谓此即为现时。为自证其功能，当下无迟延，即为无时限，无时限即为此时现前。所谓此处为圣者道理者，是于自起行即得其果。谓『来，观此法』，如是起而观之，即名为来见者。即使顶头被灼烧，也应以此修行令心专注，谓可引导成阿拉汉者。所有开悟智慧知见具足之者，皆当自知『此路已开，我证其果，真切灭尽』，当自证知，称为智慧。此处仅略述，详细者见清净道论一四六章有关法之诠释。

Idāni sā devatā andho viya rūpavisesaṃ therena kathitassa atthe ajānantī kathañca bhikkhūtiādimāha. Tattha kathañcātipadassa ‘‘kathañca bhikkhu kālikā kāmā vuttā bhagavatā, kathaṃ bahudukkhā, kathaṃ bahupāyāsā’’ti? Evaṃ sabbapadehi sambandho veditabbo.

如今诸天犹如盲者，不解此由长老所说形色分别义，故称『如何比库？』。彼处云『如何比库现时欲？世尊所说为何？为何苦多？为何忧多？』。此中诸谓之词，皆须悉心通达因缘关系。

Navoti aparipuṇṇapañcavasso hi bhikkhu navo nāma hoti, pañcavassato paṭṭhāya majjhimo, dasavassato paṭṭhāya thero. Aparo nayo – aparipuṇṇadasavasso navo, dasavassato paṭṭhāya majjhimo, vīsativassato paṭṭhāya thero. Tesaṃ ahaṃ navoti vadati.

所谓『初人』，指未满五年者；满五年始称中人，满十年始称长老。所谓『后人』，谓未满十年者；满十年为中人，满二十年为长老。对此我称为『初人』。

Navopi ekacco sattaṭṭhavassakāle pabbajitvā dvādasaterasavassāni sāmaṇerabhāveneva atikkanto cirapabbajito hoti, ahaṃ pana acirapabbajitoti vadati. Imaṃ dhammavinayanti imaṃ dhammañca vinayañca. Ubhayampetaṃ sāsanasseva nāmaṃ. Dhammena hettha dve piṭakāni vuttāni, vinayena vinayapiṭakaṃ, iti tīhi piṭakehi pakāsitaṃ paṭipattiṃ adhunā āgatomhīti vadati.

虽有少数比库于七八岁出家，却超越十二至十三年仅修沙玛内拉境界而长久修行；我则谓为早出家者。此佛法律典，即法与律，合称教法宗旨。于这一教法，依教法有二藏，即律藏，故以三藏名之。此乃今人所言。

Mahesakkhāhīti mahāparivārāhi. Ekekassa hi devarañño koṭisatampi koṭisahassampi parivāro hoti, te attānaṃ mahante ṭhāne ṭhapetvā tathāgataṃ passanti. Tattha amhādisānaṃ appesakkhānaṃ mātugāmajātikānaṃ kuto okāsoti dasseti.

所谓大萨咖众，多是指大梵众。每一个天帝皆有百万千万梵众随侍，彼等在其尊贵地所供养如来。于是显现我等这一方无数众多母胎，示以缘起因由。

Mayampiāgaccheyyāmāti idaṃ sā devatā ‘‘sacepi cakkavāḷaṃ pūretvā parisā nisinnā hoti, mahatiyā buddhavīthiyā satthu santikaṃ gantuṃ labhatī’’ti ñatvā āha. Puccha bhikkhu, puccha bhikkhūti thirakaraṇavasena āmeḍitaṃ kataṃ.

『愿我等亦得至此』，此时诸天闻知此语，即说：『若天帝满遍天下，诸众集会而坐，必得依大佛所设道，于佛近处而至，』于是问曰：『比库、比库尼问者，』此处以反复相问的方式而答复。

Akkheyyasaññinoti ettha ‘‘devo, manusso, gahaṭṭho, pabbajito, satto, puggalo, tisso, phusso’’tiādinā nayena akkheyyato sabbesaṃ akkhānānaṃ sabbāsaṃ kathānaṃ vatthubhūtato pañcakkhandhā ‘‘akkheyyā’’ti vuccanti. ‘‘Satto naro poso puggalo itthī puriso’’ti evaṃ saññā etesaṃ atthīti saññino, akkheyyesveva saññinoti akkheyyasaññino, pañcasu khandhesu sattapuggalādisaññinoti attho. Akkheyyasmiṃ patiṭṭhitāti pañcasu khandhesu aṭṭhahākārehi patiṭṭhitā. Ratto hi rāgavasena patiṭṭhito hoti, duṭṭho dosavasena, mūḷho mohavasena, parāmaṭṭho diṭṭhivasena, thāmagato anusayavasena, vinibaddho mānavasena, aniṭṭhaṅgato vicikicchāvasena, vikkhepagato uddhaccavasena patiṭṭhito hoti. Akkheyyaṃ apariññāyāti pañcakkhandhe tīhi pariññāhi aparijānitvā. Yogamāyanti maccunoti maccuno yogaṃ payogaṃ pakkhepaṃ upakkhepaṃ upakkamaṃ abbhantaraṃ āgacchanti, maraṇavasaṃ gacchantīti attho. Evamimāya gāthāya kālikā kāmā kathitā.

所谓具名者，意谓佛经中以「天、人与、家人、出家人、有情、众生、三者、众多」等名分为总称，诸称谓所指一切事物，从对象实质来看，五蕴即为称谓根本，故称为「具名」。具名即意识观念之名，诸如「有情、人、家人、众生、男女人」等，即为此名观念之体义。此处具名乃五蕴以八分之一形态设立，因爱欲而成立情结，因嗔恨而起恶意，因痴迷而生愚惑，因执著见解而增偏激，因染着习气而成为死结，受制于人为所至，因迷失正道而生疑惑，起落无定而流溢不休，故具名即无明之根基。所谓无明，即未了知五蕴真相三种智慧，行于生死者之结网，其义即是生死习气与束缚、推委、岔离、退转，于生死流转中竟无出路。此偈由此说出，名为『欲界之轮』。

Pariññāyāti ñātapariññā, tīraṇapariññā, pahānapariññāti imāhi tīhi pariññāhi parijānitvā. Tattha katamā ñātapariññā? Pañcakkhandhe parijānāti – ‘‘ayaṃ rūpakkhandho, ayaṃ vedanākkhandho, ayaṃ saññākkhandho, ayaṃ saṅkhārakkhandho, ayaṃ viññāṇakkhandho, imāni tesaṃ lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānī’’ti, ayaṃ ñātapariññā. Katamā tīraṇapariññā? Evaṃ ñātaṃ katvā pañcakkhandhe tīreti aniccato dukkhato rogatoti dvācattālīsāya ākārehi. Ayaṃ tīraṇapariññā. Katamā pahānapariññā? Evaṃ tīrayitvā aggamaggena pañcasu khandhesu chandarāgaṃ pajahati. Ayaṃ pahānapariññā.

所谓了知，即分为认识之智、断除之智、舍弃之智三种。此三智于五蕴中分别了知。所谓认识之智，谓五蕴为色蕴、受蕴、想蕴、行蕴、识蕴，诸种相状、味理乃其所现，是为了解。所谓断除之智，谓于已了知五蕴，分别断疑为无常、苦、贪染之病，共三十四种者，是为断除之智。所谓舍弃之智，谓竟断了此，依出离道于五蕴无常苦中舍弃贪爱，是为舍弃之智。

Akkhātāraṃ na maññatīti evaṃ tīhi pariññāhi pañcakkhandhe parijānitvā khīṇāsavo bhikkhu akkhātāraṃ puggalaṃ na maññati. Akkhātāranti kammavasena kāraṇaṃ veditabbaṃ, akkhātabbaṃ kathetabbaṃ puggalaṃ na maññati, na passatīti attho . Kinti akkhātabbanti? ‘‘Tisso’’ti vā ‘‘phusso’’ti vā evaṃ yena kenaci nāmena vā gottena vā pakāsetabbaṃ. Tañhi tassa na hotīti taṃ tassa khīṇāsavassa na hoti. Yena naṃ vajjāti yena naṃ ‘‘rāgena ratto’’ti vā ‘‘dosena duṭṭho’’ti vā ‘‘mohena mūḷho’’ti vāti koci vadeyya, taṃ kāraṇaṃ tassa khīṇāsavassa natthi.

了知了断三智了五蕴，染尽阿拉汉比库不再见人。此不见者，须知为业缘故，不复执著为应识、当认、应说之人。何者为应说？或言为三、或言为众，必由某名种姓而显现，此之不现，即阿拉汉灭染之义。依此不染之故，不会起诸染欲、嗔怒、愚痴、偏见、习痕、迷惑、疑心、妄乱等烦恼障碍。

Sace vijānāsi vadehīti sace evarūpaṃ khīṇāsavaṃ jānāsi, ‘‘jānāmī’’ti vadehi. No ce jānāsi, atha ‘‘na jānāmī’’ti vadehi. Yakkhāti devataṃ ālapanto āha. Iti imāya gāthāya sandiṭṭhiko navavidho lokuttaradhammo kathito. Sādhūti āyācanatthe nipāto.

若知此义，即可言说『我知』，若不知，则应言『我不知』。天人谓此乃神所说。以此偈为据，显现此法有九法，世间与出世间之道理均已阐明。末尾以『善哉』二字作祈愿。

Yo maññatīti yo attānaṃ ‘‘ahaṃ samo’’ti vā ‘‘visesī’’ti vā ‘‘nihīno’’ti vā maññati. Etena ‘‘seyyohamasmī’’tiādayo tayo mānā gahitāva. Tesu gahitesu nava mānā gahitāva honti. So vivadetha tenāti so puggalo teneva mānena yena kenaci puggalena saddhiṃ – ‘‘kena maṃ tvaṃ pāpuṇāsi, kiṃ jātiyā pāpuṇāsi, udāhu gottena, kulapadesena, vaṇṇapokkharatāya, bāhusaccena, dhutaguṇenā’’ti evaṃ vivadeyya. Iti imāyapi upaḍḍhagāthāya kālikā kāmā kathitā.

所谓自见者，谓自意认为『我是平等』、『我是特别』、『我是卑下』，由此即有三种我执分别，乃五种新我执中之九种。持此执见者于人我间起纷争，彼以何缘、何族姓、出身门第、美容华服、谋才口才、德行殊异所获之因缘，向此人辩论、争执。以此偈为说，称为『各执我见』偈。

Tīsu vidhāsūti tīsu mānesu. ‘‘Ekavidhena rūpasaṅgaho’’tiādīsu (dha. sa. 584) hi koṭṭhāso ‘‘vidho’’ti vutto. ‘‘Kathaṃvidhaṃ sīlavantaṃ vadanti, kathaṃvidhaṃ paññavantaṃ vadantī’’tiādīsu (saṃ. ni. 1.95) ākāro. ‘‘Tisso imā, bhikkhave, vidhā. Katamā tisso ? Seyyohamasmīti vidhā, sadisohamasmīti vidhā, hīnohamasmīti vidhā’’tiādīsu (saṃ. ni. 5.162) māno ‘‘vidhā’’ti vutto. Idhāpi mānova. Tena vuttaṃ ‘‘tīsu vidhāsūti tīsu mānesū’’ti. Avikampamānoti so puggalo etesu saṅkhepato tīsu , vitthārato navasu mānesu na kampati, na calati. Samo visesīti na tassa hotīti tassa pahīnamānassa khīṇāsavassa ‘‘ahaṃ sadiso’’ti vā ‘‘seyyo’’ti vā ‘‘hīno’’ti vā na hotīti dasseti. Pacchimapadaṃ vuttanayameva. Iti imāyapi upaḍḍhagāthāya navavidho sandiṭṭhiko lokuttaradhammo kathito.

所谓三种法门，是指三种心态。《法句经·五八四偈》中有“依一法而集色”等语，说明此处章节称“三种”为“法门”。又如《相应部·尼迦陀》第一章第九十五节中有“如何称有戒者？如何称有慧者？”等句式，属于文体表达。“比库们，这三种法门是何等者？曰：‘我更胜’法门，‘与彼等同’法门，‘我较劣’法门”，这种三种心态的说法出自《相应部·尼迦陀》第五章一百六十二节。此处即为心态之法门。由此可知《三种法门即三心态》。此人，意志坚定不动摇，简言之即三种心态的缩影；详言之则有九种心态，均不动摇、不摇动、不变动，谓之平等随顺。此非称有者，自我优胜、等同或逊劣之心俱已消灭，浊染已尽，无我执我之相。所述为后文结语。依此偈歌证实，本法兼具此世与出世间之义。

Pahāsisaṅkhanti, ‘‘paṭisaṅkhā yoniso āhāraṃ āhāretī’’tiādīsu (saṃ. ni. 4.120, 239) paññā ‘‘saṅkhā’’ti āgatā. ‘‘Atthi te koci gaṇako vā muddiko vā saṅkhāyako vā, yo pahoti gaṅgāya vālukaṃ gaṇetu’’nti (saṃ. ni. 4.410) ettha gaṇanā. ‘‘Saññānidānā hi papañcasaṅkhā’’tiādīsu (su. ni. 880) koṭṭhāso. ‘‘Yā tesaṃ tesaṃ dhammānaṃ saṅkhā samaññā’’ti (dha. sa. 1313-1315) ettha paṇṇatti ‘‘saṅkhā’’ti āgatā. Idhāpi ayameva adhippetā. Pahāsi saṅkhanti padassa hi ayamevattho – ratto duṭṭho mūḷho iti imaṃ paṇṇattiṃ khīṇāsavo pahāsi jahi pajahīti.

关于“计数”（saṅkhā），《相应部·尼迦陀》第四章第一百二十节及二百三十九节等处言“明智地计数所摄食”，这里的“逻辑思维”即为“计数”之义。又如《相应部·尼迦陀》第四章四百一十节说：“若有人有计算能力、识数能力，能于江水中取沙粒者”，此处谓数数、计数。又《相应部·尼迦陀》中有“诸所缘基础即是分别计较”等章节。此处“计数”即文献记述之谓。此法亦被指定为“计数”。此处“弃舍”即弃舍之意，意指贤圣已断除烦恼，于此计数执着弃舍止息。

Na vimānamajjhagāti navabhedaṃ tividhamānaṃ na upagato. Nivāsaṭṭhena vā mātukucchi ‘‘vimāna’’nti vuccati, taṃ āyatiṃ paṭisandhivasena na upagacchītipi attho. Anāgatatthe atītavacanaṃ. Acchecchīti chindi. Chinnaganthanti cattāro ganthe chinditvā ṭhitaṃ. Anīghanti niddukkhaṃ. Nirāsanti nittaṇhaṃ. Pariyesamānāti olokayamānā. Nājjhagamunti na adhigacchanti na vindanti na passanti. Vattamānatthe atītavacanaṃ. Idha vā huraṃ vāti idhaloke vā paraloke vā. Sabbanivesanesūti tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsā, iti imesupi sabbesu sattanivesanesu evarūpaṃ khīṇāsavaṃ kāyassa bhedā uppajjamānaṃ vā uppannaṃ vā na passantīti attho. Imāya gāthāya sandiṭṭhikaṃ lokuttaradhammameva kathesi.

“不在诸天宫中”者，谓三种不同的九种境界未曾进入。住处以土块为宫殿，即“宫殿”称谓，非言常住。未来世即为过去言辞。破裂谓断，四卷经书断绝保留。消除谓除去烦恼。观照者即观察。降落谓非达、不得、不见。现在世为过去言辞。这儿或有风吹动，或在此世或彼世界。三有境界，四生有，五道趣，七识所依，九住处等，这些众生境界中，断烦恼之身分裂生起或已生起之相不可见。此以偈语现证此处，为现前显露之超世间法。

Imañca gāthaṃ sutvā sāpi devatā atthaṃ sallakkhesi, teneva kāraṇena imassa khvāhaṃ, bhantetiādimāha. Tattha pāpaṃ na kayirāti gāthāya dasakusalakammapathavasenapi kathetuṃ vaṭṭati aṭṭhaṅgikamaggavasenapi. Dasakusalakammapathavasena tāva vacasāti catubbidhaṃ vacīsucaritaṃ gahitaṃ. Manasāti tividhaṃ manosucaritaṃ gahitaṃ. Kāyena vā kiñcana sabbaloketi tividhaṃ kāyasucaritaṃ gahitaṃ. Ime tāva dasakusalakammapathadhammā honti. Kāme pahāyāti iminā pana kāmasukhallikānuyogo paṭikkhitto. Satimā sampajānoti iminā dasakusalakammapathakāraṇaṃ satisampajaññaṃ gahitaṃ. Dukkhaṃ na sevetha anatthasaṃhitanti iminā attakilamathānuyogo paṭisiddho. Iti devatā ‘‘ubho ante vivajjetvā kāraṇehi satisampajaññehi saddhiṃ dasakusalakammapathadhamme tumhehi kathite ājānāmi bhagavā’’ti vadati.

闻此偈歌，连天尊者亦示以义理，故其言“此乃我义”之类。于是以此偈言“不作恶”，有十种善行之路，便八正道并举。于言语行为，有四种善行；心行有三种善行；身体行为亦有三种善行；此即十种善行之法。此偈言“当离欲”，是斥责随欲生恶。又言“具足正念正知”，根此十种善行而得。谓不应从事苦行无益之事，斥责无益之恶业。如此，天尊言：“因所述因缘、正念正知，与汝偕说十善道，吾闻世尊所说。”

Aṭṭhaṅgikamaggavasena pana ayaṃ nayo – tasmiṃ kira ṭhāne mahatī dhammadesanā ahosi. Desanāpariyosāne devatā yathāṭhāne ṭhitāva desanānusārena ñāṇaṃ pesetvā sotāpattiphale patiṭṭhāya attanā adhigataṃ aṭṭhaṅgikaṃ maggaṃ dassentī evamāha. Tattha vacasāti sammāvācā gahitā, mano pana aṅgaṃ na hotīti manasāti maggasampayuttakaṃ cittaṃ gahitaṃ. Kāyena vā kiñcana sabbaloketi sammākammanto gahito, ājīvo pana vācākammantapakkhikattā gahitova hoti. Satimāti iminā vāyāmasatisamādhayo gahitā. Sampajānotipadena sammādiṭṭhisammāsaṅkappā. Kāme pahāya, dukkhaṃ na sevethātipadadvayena antadvayavajjanaṃ. Iti ime dve ante anupagamma majjhimaṃ paṭipadaṃ tumhehi kathitaṃ, ājānāmi bhagavāti vatvā tathāgataṃ gandhamālādīhi pūjetvā padakkhiṇaṃ katvā pakkāmīti.

依八正道而言，此为途径——于彼处有伟大法义宣说。法义宣说终结时，天尊依序设立传法，传知精进，依其力量显现出入流果位。谓此法中说语得具正语，心不为所染，心为与正道相应，身业作正，生计适当无过错。此具正念者，集努力、念、禅定，智慧正确见思，无欲离苦，断除二边——此二边即执着与放逸。此二端，而得中道。此乃示觉所说。且于二终端间，教化中道正法，已知世尊此理，曾以花香等敬礼绕行，后而离去。

Samiddhisuttavaṇṇanā niṭṭhitā. · 《三弥提经》注释完毕。

Nandanavaggo dutiyo. · 欢喜园品第二。

3. Sattivaggo

第三章众生分分

1. Sattisuttavaṇṇanā1. 《矛经》注释

§21

21. Sattivaggassa paṭhame sattiyāti desanāsīsametaṃ. Ekatokhārādinā satthenāti attho. Omaṭṭhoti pahato. Cattāro hi pahārā omaṭṭho ummaṭṭho maṭṭho vimaṭṭhoti. Tattha upari ṭhatvā adhomukhaṃ dinnapahāro omaṭṭho nāma; heṭṭhā ṭhatvā uddhaṃmukhaṃ dinno ummaṭṭho nāma; aggaḷasūci viya vinivijjhitvā gato maṭṭho nāma; seso sabbopi vimaṭṭho nāma. Imasmiṃ pana ṭhāne omaṭṭho gahito. So hi sabbadāruṇo duruddharasallo duttikiccho antodoso antopubbalohitova hoti , pubbalohitaṃ anikkhamitvā vaṇamukhaṃ pariyonandhitvā tiṭṭhati. Pubbalohitaṃ niharitukāmehi mañcena saddhiṃ bandhitvā adhosiro kātabbo hoti, maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ pāpuṇāti. Paribbajeti vihareyya.

「二十一、坚固篇第一，‘坚固’一词带有说法的开端。‘坚固’意指有基础者。‘欧玛钵多’谓被击打者。四种击打分别为：顶上而立、面朝下的叫做‘欧玛钵多’（被击打者）；下面而立、面朝上的叫做‘欧玛塔多’；恰似篦子刺入一般的称‘马塔多’；其余一切称为‘维马塔多’。这里所说的‘欧玛钵多’是指被击打处在下方朝下的情形。此处被击打者常常极为剧烈，难以抵挡，如同内心有刺，内堕愤恨，表现出内心的憎恶、外在的热血沸腾。它在内心的愤恨中焚烧，带着痛苦，在林间痛苦地活动。欲求向内将激恨束缚于床上，内头部便当受制约；否则将遭受死亡或极大苦难而不得解脱。因此，应当修习游行禅定，远离此苦。」

Imāya gāthāya kiṃ katheti? Yathā sattiyā omaṭṭho puriso sallubbahana-vaṇatikicchanānaṃ atthāya vīriyaṃ ārabhati, payogaṃ karoti parakkamati. Yathā ca ḍayhamāno matthake ādittasīso tassa nibbāpanatthāya vīriyaṃ ārabhati, payogaṃ karoti parakkamati, evameva bhikkhu kāmarāgaṃ pahānāya sato appamatto hutvā vihareyya bhagavāti kathesi.

「此偈讲何义？如坚固之人勇猛应对刺痛的荆棘与棘刺之苦，精进勇猛，勤作努力。又如头部被火焰烧灼者，为熄灭其火，兴起勇猛，努力安慰。因此，比库为了断除欲爱，须以正念和精进勤修，精勤修行，正如世尊所说。」

Atha bhagavā cintesi – imāya devatāya upamā tāva daḷhaṃ katvā ānītā, atthaṃ pana parittakaṃ gahetvā ṭhitā, punappunaṃ kathentīpi hesā kāmarāgassa vikkhambhanapahānameva katheyya. Yāva ca kāmarāgo maggena na samugghāṭiyati, tāva anubaddhova hoti. Iti tameva opammaṃ gahetvā paṭhamamaggavasena desanaṃ vinivaṭṭetvā desento dutiyaṃ gāthamāha. Tassattho purimānusāreneva veditabboti. Paṭhamaṃ.

「于是世尊思惟，借着天人喻言已极严厉提出，理解其义虽不完全而多有保护。即便反复宣说，也只能说是欲爱放逸的摒弃法门。欲爱未被道路开启之前必受缚束。如此以譬喻示现初道教法的展开，摄持初法，说完后又宣说第二句谕。由此应知谛之先后依序。第一段如是。」

2. Phusatisuttavaṇṇanā2. 《触经》注释

§22

22. Dutiye nāphusantaṃ phusatīti kammaṃ aphusantaṃ vipāko na phusati, kammameva vā aphusantaṃ kammaṃ na phusati. Kammañhi nākaroto kariyati. Phusantañca tatophuseti kammaṃ phusantaṃ vipāko phusati, kammameva vā phusati. Kammañhi karoto kariyati. Tasmā phusantaṃ phusati, appaduṭṭhapadosinanti yasmā na aphusantaṃ phusati, phusantañca phusati, ayaṃ kammavipākānaṃ dhammatā, tasmā yo ‘‘appaduṭṭhassa narassa dussati, suddhassa posassa anaṅgaṇassā’’ti evaṃ vutto appaduṭṭhapadosī puggalo, taṃ puggalaṃ kammaṃ phusantameva kammaṃ phusati, vipāko vā phusati. So hi parassa upaghātaṃ kātuṃ sakkoti vā mā vā, attā panānena catūsu apāyesu ṭhapito nāma hoti. Tenāha bhagavā – ‘‘tameva bālaṃ pacceti pāpaṃ, sukhumo rajo paṭivātaṃva khitto’’ti. Dutiyaṃ.

「二十二、关于‘不触’偈：业若不生，其果报亦不触及；业若不作，亦不成就。业既已作，必生果报，果报亦必生。业已作则必作，故触果报必生。此乃业与果报必然法则。所谓‘少恶少罪人虽然受苦，清净贤者却不受苦’，即是说此少恶恶业者必受其业果。无论他人能否加害，为自身所种下之四解脱不能毁坏。故世尊说：『恶人自作恶业，即为汗青难铲之毒污』。第二段如是。」

3. Jaṭāsuttavaṇṇanā3. 《结缚经》注释

§23

23. Tatiye antojaṭāti gāthāyaṃ jaṭāti taṇhāya jāliniyā adhivacanaṃ. Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā. Sā panesā sakaparikkhāraparaparikkhāresu sakaattabhāva-paraattabhāvesu ajjhattikāyatana-bāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati. Tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā. Yathā nāma veḷujaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho. Yasmā ca evaṃ jaṭitā, taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi. Gotamāti bhagavantaṃ gottena ālapati. Ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati.

「二十三、‘内生络绦’偈，谓欲爱为网罗，诸烦恼如同丝网缠绕，如藤条缠绕成丛。从颜色等心境起点，不断反复滋生，宛如藤蔓相系被称为 ‘络绦’。此乃外内诸处缘起相续之生起，故谓之内生络绦。内生络绦亦是诸天上生之网葬状。由此，即身心已陷入烦恼之网络，谓之‘有缦’已生。正如藤枝树络之类，烦恼网亦连结不息。此故世尊曰：若烦恼已成缦，亦当问：‘此缦谁结？若结为缦者是谁？若欲解缦者又是谁？’是故追问。」

Athassa bhagavā tamatthaṃ vissajjento sīle patiṭṭhāyātiādimāha. Tattha sīle patiṭṭhāyāti catupārisuddhisīle ṭhatvā. Ettha ca bhagavā jaṭāvijaṭanaṃ pucchito sīlaṃ ārabhanto na ‘‘aññaṃ puṭṭho aññaṃ kathetī’’ti veditabbo. Jaṭāvijaṭakassa hi patiṭṭhādassanatthamettha sīlaṃ kathitaṃ.

「然后世尊解说其旨，曰以戒为立足之根基等四净戒设立是也。此处，世尊回答‘络缦未解’之问，说明戒本身即为防护众善之立足点，答云：‘不仅他人问，不是他人说，戒法应由本人认识。’因为‘络缦未解’之观照，戒法乃被阐述。」

Naroti satto. Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā. Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno. Cittasīsena hettha aṭṭha samāpattiyo kathitā, paññānāmena vipassanā. Ātāpīti vīriyavā. Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ‘‘ātāpo’’ti vuccati, tadassa atthīti ātāpī. Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. Iminā padena pārihāriyapaññaṃ dasseti. Pārihāriyapaññā nāma ‘‘ayaṃ kālo uddesassa, ayaṃ kālo paripucchāyā’’tiādinā nayena sabbattha kārāpitā pariharitabbapaññā. Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihāriyapaññā.

有情众生行事。具有智慧者，因业力因缘的联系而生智慧。心与智慧相互培养，同时定与观也须修习。这里以心为首，共说八种禅定成就，称为智慧，即观智。热诚者即称有勇力。因勇力能热恼烦恼，故名为热诚。成熟者谓智慧成熟，具足成熟。此语显现解脱智慧，此智慧名为“应当远离智慧”，即在所有方面以“此时适宜、此时不适、此时应问”等引导而成，必当远离之智慧。在此问答解析中，已十分锋利而来智慧。其一为生起智慧，其二为观智，其三为彻底完成远离智慧。

Soimaṃ vijaṭaye jaṭanti so imehi sīlādīhi samannāgato bhikkhu. Yathā nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evamevaṃ sīle patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihāriyapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyyāti.

为除烦恼而除锁者即此此，比库以具足戒律等为基础，以安稳的定力坚固，令清净且成熟的观智得力，用勇力力量坚固远离智慧之剑，断除并拔除自身子孙中所生的渴爱缠结焰火。

Ettāvatā sekhabhūmiṃ kathetvā idāni jaṭaṃ vijaṭetvā ṭhitaṃ mahākhīṇāsavaṃ dassento yesantiādimāha. Evaṃ jaṭaṃ vijaṭetvā ṭhitaṃ khīṇāsavaṃ dassetvā puna jaṭāya vijaṭanokāsaṃ dassento yattha nāmañcātiādimāha. Tattha nāmanti cattāro arūpino khandhā. Paṭighaṃ rūpasaññā cāti ettha paṭighasaññāvasena kāmabhavo gahito, rūpasaññāvasena rūpabhavo. Tesu dvīsu gahitesu arūpabhavo gahitova hoti bhavasaṅkhepenāti. Etthesā chijjate jaṭāti ettha tebhūmakavaṭṭassa pariyādiyanaṭṭhāne esā jaṭā chijjati, nibbānaṃ āgamma chijjati nirujjhatīti ayaṃ attho dassito hoti. Tatiyaṃ.

在此已说明求学地，今为斩断烦恼锁而证大断尽。在此说明证得斩断烦恼锁后，复说锁断时机，谓名等四无色蕴。所谓怨恨即因色取缘生欲有情，因色念取而成色有情。于其中二着于欲有情，三着于无色有情，合称为有情。此处断者为锁，即此三界轮回之缰锁被于烦恼轮回地染污之处斩断，入涅槃灭尽无余，此义被彰显。此为第三者。

4. Manonivāraṇasuttavaṇṇanā4. 《意防护经》注释

§24

24. Catutthe yato yatoti pāpato vā kalyāṇato vā. Ayaṃ kira devatā ‘‘yaṃkiñci kusalādibhedaṃ lokiyaṃ vā lokuttaraṃ vā mano, taṃ nivāretabbameva, na uppādetabba’’nti evaṃladdhikā . Sa sabbatoti so sabbato. Atha bhagavā – ‘‘ayaṃ devatā aniyyānikakathaṃ katheti, mano nāma nivāretabbampi atthi bhāvetabbampi, vibhajitvā namassā dassessāmī’’ti cintetvā dutiyagāthaṃ āha. Tattha na mano saṃyatattamāgatanti, yaṃ vuttaṃ ‘‘na sabbato mano nivāraye’’ti, kataraṃ taṃ mano, yaṃ taṃ sabbato na nivāretabbanti ce. Mano saṃyatattaṃ āgataṃ, yaṃ mano yattha saṃyatabhāvaṃ āgataṃ, ‘‘dānaṃ dassāmi, sīlaṃ rakkhissāmī’’tiādinā nayena uppannaṃ, etaṃ mano na nivāretabbaṃ, aññadatthu brūhetabbaṃ vaḍḍhetabbaṃ. Yato yato ca pāpakanti yato yato akusalaṃ uppajjati, tato tato ca taṃ nivāretabbanti. Catutthaṃ.

第二十四章：「何为善恶」？如来天众说：所生起之世间内外诸善法，须当护持不能生起。曰：全是护持。之后世尊说：「此天杂乱言语，谓心应当断除，亦应当修持，现分说明。」思议，心非总得断。此心即所说之非皆能断之心。诸心以定力现止住，令乐施与守戒等现起者，此心不应断，当于他处别说、增长。凡生起之恶与不善，处处当断悉皆不起。此为第四。

5. Arahantasuttavaṇṇanā5. 《阿拉汉经》注释

§25

25. Pañcame katāvīti catūhi maggehi katakicco. Ahaṃ vadāmīti ayaṃ devatā vanasaṇḍavāsinī, sā āraññakānaṃ bhikkhūnaṃ ‘‘ahaṃ bhuñjāmi, ahaṃ nisīdāmi, mama patto, mama cīvara’’ntiādikathāvohāraṃ sutvā cintesi – ‘‘ahaṃ ime bhikkhū ‘khīṇāsavā’ti maññāmi, khīṇāsavānañca nāma evarūpā attupaladdhinissitakathā hoti, na hoti nu kho’’ti jānanatthaṃ evaṃ pucchati.

第二十五章：所谓完成即四道各有完成。此天说：我乃林中妖精，闻比库们说：「我已证断尽，具断尽之名，乃此种自性得证说。」我因此想知故，问曰：我果真如是乎？

Sāmaññanti lokaniruttiṃ lokavohāraṃ. Kusaloti khandhādīsu kusalo. Vohāramattenāti upaladdhinissitakathaṃ hitvā vohārabhedaṃ akaronto ‘‘ahaṃ, mamā’’ti vadeyya. ‘‘Khandhā bhuñjanti, khandhā nisīdanti, khandhānaṃ patto, khandhānaṃ cīvara’’nti hi vutte vohārabhedo hoti, na koci jānāti. Tasmā evaṃ avatvā lokavohārena voharatīti.

「普遍」即世俗说法、世俗交往。善者谓于蕴等善。以交往言说，以证自性利益并不作分别，仅言“我”“我所有”。「蕴等役用、～坐具、～衣被」等说法正是交往区别，无有他人知识。故而以世俗言说言语交往。

Atha devatā – ‘‘yadi diṭṭhiyā vasena na vadati, mānavasena nu kho vadatī’’ti cintetvā puna yo hotīti pucchi. Tattha mānaṃ nu khoti so bhikkhu mānaṃ upagantvā mānavasena vadeyya nu khoti. Atha bhagavā – ‘‘ayaṃ devatā khīṇāsavaṃ samānaṃ viya karotī’’ti cintetvā, ‘‘khīṇāsavassa navavidhopi māno pahīno’’ti dassento paṭigāthaṃ āha. Tattha vidhūpitāti vidhamitā. Mānaganthassāti mānā ca ganthā ca assa. Maññatanti maññanaṃ. Tividhampi taṇhā-diṭṭhi-māna-maññanaṃ so vītivatto, atikkantoti attho. Sesaṃ uttānatthamevāti. Pañcamaṃ.

于是天众思惟道：“若非因见所持而说，岂会用人之心而言乎？”于是复问：“既然如此，是否比库靠自尊之心而用人之心说法呢？”佛陀思惟道：“此天众犹如无漏者般行事。”遂示现言：“无漏者虽有新旧九种我慢皆已断除。”其中“断除”谓割断遮断；“我慢结”即我慢及结；“我慢”即“我执”。此三种我慢及见、我见、我执三者相应称其三种。我慢等三者已断绝，谓已超越世间之我慢之意，余者全为现证第一义。第五。

6. Pajjotasuttavaṇṇanā6. 《光明经》注释

§26

26. Chaṭṭhe puṭṭhunti pucchituṃ. Kathaṃ jānemūti kathaṃ jāneyyāma. Divārattinti divā ca rattiñca. Tattha tatthāti yattha yattheva pajjalito hoti, tattha tattha. Esā ābhāti esā buddhābhā. Katamā pana sāti? Ñāṇāloko vā hotu pītiāloko vā pasādāloko vā dhammakathāāloko vā, sabbopi buddhānaṃ pātubhāvā uppanno āloko buddhābhā nāma. Ayaṃ anuttarā sabbaseṭṭhā asadisāti. Chaṭṭhaṃ.

二十六。第六复问问如何得知？答：昼夜，即白昼与夜间。其间“彼彼”指点燃之处，处处皆有光明，此为佛光。何谓光？愿智光，喜乐光，安详光，法说光，统统乃诸佛所发之光明，谓佛光。此光最高无上，第一无比。是为第六。

7. Sarasuttavaṇṇanā7. 《湖经》注释

§27

27. Sattame kuto sarā nivattantīti ime saṃsārasarā kuto nivattanti, kiṃ āgamma nappavattantīti attho. Na gādhatīti na patiṭṭhāti. Atoti ato nibbānato. Sesaṃ uttānatthamevāti. Sattamaṃ.

二十七。第七问轮回之源自何处回转？意指这些轮回之流起于何处，何又不复回转？即无所依止也不安住。所谓“阿托”即“不取涅槃”，其义在于涅槃而非余。余曰超越世间之意思。第七。

8. Mahaddhanasuttavaṇṇanā《大财富经》注释

§28

28. Aṭṭhame nidhānagataṃ muttasārādi mahantaṃ dhanametesanti mahaddhanā. Suvaṇṇarajatabhājanādi mahābhogo etesanti mahābhogā. Aññamaññābhigijjhantīti aññamaññaṃ abhigijjhanti patthenti pihenti. Analaṅkatāti atittā apariyattajātā. Ussukkajātesūti nānākiccajātesu anuppannānaṃ rūpādīnaṃ uppādanatthāya uppannānaṃ anubhavanatthāya ussukkesu. Bhavasotānusārīsūti vaṭṭasotaṃ anusarantesu. Anussukāti avāvaṭā. Agāranti mātugāmena saddhiṃ gehaṃ. Virājiyāti virājetvā. Sesaṃ uttānamevāti. Aṭṭhamaṃ.

二十八。第八谓积累财富如金银珠宝等，谓广大财产者。名为富豪。彼此相互贪心，比库相互贪欲、轻视、嫉妒。所谓“无饰”即无所覆饰、不绕环。染著所生者，谓多种苦恼之产生，用于对未显现之色等作起及经历之用而起。随诸流转，谓随轮回之流。复发即生故。住离妻子、家中。辞开、断绝诸情绪。余谓超出世间之义，第八。

9. Catucakkasuttavaṇṇanā《四轮经》注释

§29

29. Navame catucakkanti catuiriyāpathaṃ. Iriyāpatho hi idha cakkanti adhippeto. Navadvāranti navahi vaṇamukhehi navadvāraṃ. Puṇṇanti asucipūraṃ. Lobhena saṃyutanti taṇhāya saṃyuttaṃ. Kathaṃ yātrā bhavissatīti etassa evarūpassa sarīrassa kathaṃ niggamanaṃ bhavissati, kathaṃ mutti parimutti samatikkamo bhavissatīti pucchati. Naddhinti upanāhaṃ, pubbakāle kodho, aparakāle upanāhoti evaṃ pavattaṃ balavakodhanti attho. Varattanti ‘‘chetvā naddhi varattañca, sandānaṃ sahanukkama’’nti gāthāya (dha. pa. 398; su. ni. 627) taṇhā varattā, diṭṭhi sandānaṃ nāma jātaṃ. Idha pana pāḷiniddiṭṭhe kilese ṭhapetvā avasesā ‘‘varattā’’ti veditabbā, iti kilesavarattañca chetvāti attho. Icchā lobhanti ekoyeva dhammo icchanaṭṭhena icchā, lubbhanaṭṭhena lobhoti vutto. Paṭhamuppattikā vā dubbalā icchā, aparāparuppattiko balavā lobho. Aladdhapatthanā vā icchā, paṭiladdhavatthumhi lobho. Samūlaṃ taṇhanti avijjāmūlena samūlakaṃ taṇhaṃ. Abbuyhāti aggamaggena uppāṭetvā. Sesaṃ uttānamevāti. Navamaṃ.

二十九。第九谓四意轮，四根道。根道即此轮乃诸根之主宰。九门即九个门，皆以九门为入口。满者即污秽充满，由贪著结合渴爱。问：“此身体如何得以出离？如何得解脱超越？”谓是问此情况。砍断即断绝，前时为瞋，后时为恶语。如此有烈火烈瞋。欲“迫切”曰砍断，亦是赞成接纳双摄受持心。贪即渴爱，贪即一法，即由渴爱所种下，即由贪欲所起。初起时稍弱，后继时巨大。无所获得时为渴，得获时是贪。根本渴爱因无明根本起。燃烧如火燃烧。余谓超越世间之义，为第九。

10. Eṇijaṅghasuttavaṇṇanā《羚羊胫经》注释

§30

30. Dasame eṇijaṅghanti eṇimigassa viya suvaṭṭitajaṅghaṃ. Kisanti athūlaṃ samasarīraṃ. Atha vā ātapena milātaṃ mālāgandhavilepanehi anupabrūhitasarīrantipi attho. Vīranti vīriyavantaṃ. Appāhāranti bhojane mattaññutāya mitāhāraṃ, vikālabhojanapaṭikkhepavasena vā parittāhāraṃ. Alolupanti catūsu paccayesu loluppavirahitaṃ. Rasataṇhāpaṭikkhepo vā esa. Sīhaṃvekacaraṃ nāganti ekacaraṃ sīhaṃ viya, ekacaraṃ nāgaṃ viya. Gaṇavāsino hi pamattā honti, ekacarā appamattā, tasmā ekacarāva gahitāti. Paveditāti pakāsitā kathitā. Etthāti etasmiṃ nāmarūpe. Pañcakāmaguṇavasena hi rūpaṃ gahitaṃ, manena nāmaṃ, ubhayehi pana avinibhuttadhamme gahetvā pañcakkhandhādivasenapettha bhummaṃ yojetabbanti. Dasamaṃ.

三十。第十谓如牛小腿般健壮，为强健身体；谓坚固、不坏之肉身。或谓因热诚、香花、芳香涂饰而不污秽之肉体。谓勇敢者、精进者。节制饮食，适量进食，或因疾病忌食而守外离饮。无贪婪，舍离四缘之贪欲。断舍如王狮单爪单步，但狮如龙亦单爪。群居者多疏忽，单独者精进，故持此以示。谓已明了，已述说。此谓名色。借五欲品质为施着，心名。两者俱不假他事，合诸蕴等理体，和合之法是究竟安住。第十。

Sattivaggo tatiyo. · 第三品，矛品。

4. Satullapakāyikavaggo

四、端正身分品

1. Sabbhisuttavaṇṇanā《善人经》注释

§31

31. Satullapakāyikavaggassa paṭhame satullapakāyikāti sataṃ dhammaṃ samādānavasena ullapetvā sagge nibbattāti satullapakāyikā. Tatridaṃ vatthu – sambahulā kira samuddavāṇijā nāvāya samuddaṃ pakkhandiṃsu. Tesaṃ khittasaravegena gacchantiyā nāvāya sattame divase samuddamajjhe mahantaṃ uppātikaṃ pātubhūtaṃ, mahāūmiyo uṭṭhahitvā nāvaṃ udakassa pūrenti. Nāvāya nimujjamānāya mahājano attano attano devatānaṃ nāmāni gahetvā āyācanādīni karonto paridevi. Tesaṃ majjhe eko puriso – ‘‘atthi nu kho me evarūpe bhaye patiṭṭhā’’ti āvajjento attano parisuddhāni saraṇāni ceva sīlāni ca disvā yogī viya pallaṅkaṃ ābhujitvā nisīdi. Tamenaṃ itare sabhayakāraṇaṃ pucchiṃsu. So tesaṃ kathesi – ‘‘ambho ahaṃ nāvaṃ abhirūhanadivase bhikkhusaṅghassa dānaṃ datvā saraṇāni ceva sīlāni ca aggahesiṃ, tena me bhayaṃ natthī’’ti. Kiṃ pana sāmi etāni aññesampi vattantīti? Āma vattantīti tena hi amhākampi dethāti. So te manusse sataṃ sataṃ katvā satta koṭṭhāse akāsi, tato pañcasīlāni adāsi. Tesu paṭhamaṃ jaṅghasataṃ gopphakamatte udake ṭhitaṃ aggahesi, dutiyaṃ jāṇumatte, tatiyaṃ kaṭimatte, catutthaṃ nābhimatte, pañcamaṃ thanamatte, chaṭṭhaṃ galappamāṇe, sattamaṃ mukhena loṇodake pavisante aggahesi. So tesaṃ sīlāni datvā – ‘‘aññaṃ tumhākaṃ paṭisaraṇaṃ natthi, sīlameva āvajjethā’’ti ugghosesi. Tāni sattapi jaṅghasatāni tattha kālaṃ katvā āsannakāle gahitasīlaṃ nissāya tāvatiṃsabhavane nibbattiṃsu, tesaṃ ghaṭāvaseneva vimānāni nibbattiṃsu. Sabbesaṃ majjhe ācariyassa yojanasatikaṃ suvaṇṇavimānaṃ nibbatti, avasenāni tassa parivārāni hutvā sabbaheṭṭhimaṃ dvādasayojanikaṃ ahosi. Te nibbattakkhaṇeyeva kammaṃ āvajjentā ācariyaṃ nissāya sampattilābhaṃ ñatvā, ‘‘gacchāma tāva, dasabalassa santike amhākaṃ ācariyassa vaṇṇaṃ katheyyāmā’’ti majjhimayāmasamanantare bhagavantaṃ upasaṅkamiṃsu, tā devatā ācariyassa vaṇṇabhaṇanatthaṃ ekekaṃ gāthaṃ abhāsiṃsu.

端正身分品第一偈中，所谓端正身分者，是指具足一百法的清净身心，由此得以升入天界者，即称为端正身分者。这里有一事例，说多艘海商船只欲渡海，诸船快速行进。船行到第七日中天时，湖中突然涌起巨浪，掀起大波，船只随波沉没。船上许多贵人各自持天神名，恳求诸神救护。中间有一人，心生疑惑，询问自己是否能在此极大恐怖中立足。见自己清净的避难所及戒律，像修行者那样席地而坐。他向同伴们说：“我在登舟当天，布施给比库僧团，并受持避难及戒律，故我不恐惧。”其他人问他：“尊者，这些戒律是否也为他人执行？”回答：“正是，因为我们也是。”他为这些人持戒，作了七千万，成就七千万戒律，随后受五戒。第一持于小腿约一百横指水位，第二于膝部，第三于大腿，第四于肚脐，第五于腰部，第六于胸膛，第七于口入盐水处。他授予戒律告诫说：“你们无他避难处，应以戒律为守护。”七千万戒律遂成，适时依此戒律升生于忉利天宫，有如树荫中的宫殿，天宫诸龙车亦随之升起。诸人得知依师所授戒律成就功德，即说：“我们去吧！愿于十方诸神面前赞扬我师。”于是即刻就往世尊处，众神也为师赞誉各说偈颂。

Tattha sabbhirevāti paṇḍitehi, sappurisehi eva. Ra-kāro padasandhikaro. Samāsethāti saha nisīdeyya. Desanāsīsameva cetaṃ, sabbairiyāpathe sabbhireva saha kubbeyyāti attho. Kubbethāti kareyya. Santhavanti mittasanthavaṃ. Taṇhāsanthavo pana na kenaci saddhiṃ kātabbo, mittasanthavo buddha-paccekabuddha-buddhasāvakehi saha kātabbo. Idaṃ sandhāyetaṃ vuttaṃ. Satanti buddhādīnaṃ sappurisānaṃ. Saddhammanti pañcasīladasasīlacatusatipaṭṭhānādibhedaṃ saddhammaṃ, idha pana pañcasīlaṃ adhippetaṃ. Seyyo hotīti vaḍḍhi hoti. Na pāpiyoti lāmakaṃ kiñci na hoti. Nāññatoti vālikādīhi telādīni viya aññato andhabālato paññā nāma na labbhati, tilādīhi pana telādīni viya sataṃ dhammaṃ ñatvā paṇḍitameva sevanto bhajanto labhatīti. Sokamajjheti sokavatthūnaṃ sokānugatānaṃ vā sattānaṃ majjhagato na socati bandhulamallasenāpatissa upāsikā viya, pañcannaṃ corasatānaṃ majjhe dhammasenāpatissa saddhivihāriko saṃkiccasāmaṇero viya ca.

此处“sabbhira eva”者，谓智者贤圣之人也。词语“ra-kāro”为字连接词，合用谓共坐。“desanāsīsameva cetaṃ, sabbairiyāpathe sabbhireva saha kubbeyyāti”意为：如法说法者，当同善善行者不与恶恶行者为伴。“kubbethāti”者，谓当作恶行也。谓“santhavanti”即谓结友，指结善友。然「渴爱结」则不可与他同结，唯有与佛陀、辟支佛、如来弟子等为善友，此义当谨记。此义于此为本，则“satanti”意指佛及诸贤圣人所持之正法。词“saddhamma”者，指五戒、十戒及四念处等区分正法，此处尤指五戒为最上。此法增长者谓之“seyyo”，无恶者谓之“不恶”，不识他法者譬如不识油质者。识得一百法而遵行智慧者，为智慧最胜者也。又“sokamajjhe”者，谓诸乐境中与乐境相随诸苦之众生居中，不为苦恼，如友军将军中持戒信仰之轻斋小比库维持清净。

Ñātimajjhe virocatīti ñātigaṇamajjhe saṃkiccatherassa saddhivihāriko adhimuttakasāmaṇero viya sobhati. So kira therassa bhāgineyyo hoti, atha naṃ thero āha – ‘‘sāmaṇera, mahallakosi jāto, gaccha, vassāni pucchitvā ehi, upasampādessāmi ta’’nti. So ‘‘sādhū’’ti theraṃ vanditvā pattacīvaramādāya coraaṭaviyā orabhāge bhaginigāmaṃ gantvā piṇḍāya cari, taṃ bhaginī disvā vanditvā gehe nisīdāpetvā bhojesi. So katabhattakicco vassāni pucchi. Sā ‘‘ahaṃ na jānāmi, mātā me jānātī’’ti āha. Atha so ‘‘tiṭṭhatha tumhe, ahaṃ mātusantikaṃ gamissāmī’’ti aṭaviṃ otiṇṇo. Tamenaṃ dūratova corapuriso disvā corānaṃ ārocesi. Corā ‘‘sāmaṇero kireko aṭaviṃ otiṇṇo, gacchatha naṃ ānethā’’ti āṇāpetvā ekacce ‘‘mārema na’’nti āhaṃsu, ekacce vissajjemāti. Sāmaṇero cintesi – ‘‘ahaṃ sekho sakaraṇīyo, imehi saddhiṃ mantetvā sotthimattānaṃ karissāmī’’ti corajeṭṭhakaṃ āmantetvā, ‘‘upamaṃ te, āvuso, karissāmī’’ti imā gāthā abhāsi –

在亲族中有人讥讽作乱，此讥讽者乃亲族群中同道信仰清净之轻斋小比库，堪称长老的弟子。于是长老告之：“沙玛内拉，你是小子，你既已出生，去问过几年，我为你授比库戒。”沙玛内拉答曰：“善哉。”便向长老顶礼，受持衣钵，离开。至妇人居所乞食，见妇人顶礼，请妇人坐下食用。次日问乞食事，妇人曰：“我不知，母亲晓得。”长老答言：“你们住此，我去母亲处。”穿过林间。远处有人见盗贼，告盗贼，“有沙玛内拉穿越林中，去带他来吧。”盗贼有说“杀他吧”和说“弃之”，沙玛内拉心念：“我是弟子，应谨慎行，和他们共谋保障安全。”他请盗贼首领说：“我将效汝所为。”继而说下列偈颂：

‘‘Ahu atītamaddhānaṃ, araññasmiṃ brahāvane;

“甫离过去光阴，深入荒林密野；

Ceto kūṭāni oḍḍetvā, sasakaṃ avadhī tadā.

思维如山峦聚，彼时寿命尽灭。”

‘‘Sasakañca mataṃ disvā, ubbiggā migapakkhino;

见到萨咖的主张已经被否定，乌比迦疏勒两方开始兴起；

Ekarattiṃ apakkāmuṃ, ‘akiccaṃ vattate idha’.

他们立刻一心走向相反方向，说“此处没有任何事可为”；

‘‘Tatheva samaṇaṃ hantvā, adhimuttaṃ akiñcanaṃ;

同样地，杀害了沙门，将无所有定为最高；

Addhikā nāgamissanti, dhanajāni bhavissatī’’ti.

那众众多者将生活富足，有财产”为；

‘‘Saccaṃ kho samaṇo āha, adhimutto akiñcano;

“实言是，沙门说无所有为最高；

Addhikā nāgamissanti, dhanajāni bhavissati.

众多者将生活富足，有财产。”

‘‘Sace paṭipathe disvā, nārocessasi kassaci;

『若你见有人错误行持，不要指责任何人；』

Tava saccamanurakkhanto, gaccha bhante yathāsukha’’nti.

『当你守护你的真实存在时，尊者，任凭自在而行。』

So tehi corehi vissajjito gacchanto ñātayopi disvā tesampi na ārocesi. Atha te anuppatte corā gahetvā viheṭhayiṃsu, uraṃ paharitvā paridevamānañcassa mātaraṃ corā etadavocuṃ –

于是他与那些盗贼同去，放弃你。当见你的亲属时，他也不加以指责。后来那些未被捕获的盗贼被抓住并被打伤，他们击打胸膛、悲伤哭泣，向母亲说：“」

‘‘Kiṃ te hoti adhimutto, udare vasiko asi;

『你有什么过错？你住在腹中，』

Puṭṭhā me amma akkhāhi, kathaṃ jānemu taṃ maya’’nti.

『告诉我，母亲，怎样才能知道他呢？”』

‘‘Adhimuttassa ahaṃ mātā, ayañca janako pitā;

『我就是你的母亲，还是你的生父；』

Bhaginī bhātaro cāpi, sabbeva idha ñātayo.

姐妹兄弟也是如此，诸亲属皆在此处。

‘‘Akiccakārī adhimutto, yaṃ disvā na nivāraye;

「起恶者出现，见之而不加遏止；

Etaṃ kho vattaṃ samaṇānaṃ, ariyānaṃ dhammajīvinaṃ.

这正是比库们、圣者们的行为准则。

‘‘Saccavādī adhimutto, yaṃ disvā na nivāraye;

「信实语者出现，见之而不加遏止；

Adhimuttassa suciṇṇena, saccavādissa bhikkhuno;

对于勤修信实语的比库，

Sabbeva abhayaṃ pattā, sotthiṃ gacchantu ñātayo’’ti.

众亲属皆能获得无畏，得以安全无恙。」

Evaṃ te corehi vissajjitā gantvā adhimuttaṃ āhaṃsu –

如是，这些盗贼告辞后离去，纷纷发表誓言—

‘‘Tava tāta suciṇṇena, saccavādissa bhikkhuno;

『因你父亲是清净、真实语不妄语的比库；

Sabbeva abhayaṃ pattā, sotthiṃ paccāgamamhase’’ti.

你们皆得无畏，得到了安乐，我等获此安稳』——

Tepi pañcasatā corā pasādaṃ āpajjitvā adhimuttassa sāmaṇerassa santike pabbajiṃsu. So te ādāya upajjhāyassa santikaṃ gantvā paṭhamaṃ attanā upasampanno pacchā te pañcasate attano antevāsike katvā upasampādesi. Te adhimuttatherassa ovāde ṭhitā sabbe aggaphalaṃ arahattaṃ pāpuṇiṃsu. Imamatthaṃ gahetvā devatā ‘‘sataṃ saddhammamaññāya ñātimajjhe virocatī’’ti āha.

于是这五百盗贼到达整理好的舍宅，向那立志比库皈依出家。彼时，他领他们到导师前，自己首先受具足戒，之后五百人在自己的本舍内受具足戒。遵循那立志长老之嘱咐，他们皆住于戒律，悉皆获得阿拉汉无上果位。鉴于此，天人恭敬赞叹说：“因信解正法，在亲戚中显扬光明。”

Sātatanti satataṃ sukhaṃ vā ciraṃ tiṭṭhantīti vadati. Sabbāsaṃ voti sabbāsaṃ tumhākaṃ. Pariyāyenāti kāraṇena. Sabbadukkhā pamuccatīti, na kevalaṃ seyyova hoti, na ca kevalaṃ paññaṃ labhati, sokamajjhe na socati, ñātimajjhe virocati, sugatiyaṃ nibbattati, ciraṃ sukhaṃ tiṭṭhati, sakalasmā pana vaṭṭadukkhāpi muccatīti. Paṭhamaṃ.

他称“恒久”即长久安乐持续不退。『皆』指所有，『皆』指你们众。『环绕』指因缘。意谓释除一切苦恼，不仅仅是卧床安适，也不仅仅是智慧增长，且在忧伤之中不苦恼，在亲属中光明显现，往善道生成，长久安乐常住，对于全然之轮回苦亦得解脱。此为第一义。

2. Maccharisuttavaṇṇanā《悭吝经》注释

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32. Dutiye maccherā ca pamādā cāti attasampattinigūhanalakkhaṇena maccherena ceva sativippavāsalakkhaṇena pamādena ca. Ekacco hi ‘idaṃ me dentassa parikkhayaṃ gamissati, mayhaṃ vā gharamānusakānaṃ vā na bhavissatī’’ti macchariyena dānaṃ na deti. Ekacco khiḍḍādipasutattā ‘dānaṃ dātabba’’nti cittampi na uppādeti. Evaṃ dānaṃ na dīyatīti evametaṃ yasadāyakaṃ sirīdāyakaṃ sampattidāyakaṃ sukhadāyakaṃ dānaṃ nāma na dīyatītiādinā kāraṇaṃ kathesi. Puññaṃ ākaṅkhamānenāti pubbacetanādibhedaṃ puññaṃ icchamānena. Deyyaṃ hoti vijānatāti atthi dānassa phalanti jānantena dātabbamevāti vadati.

三十二、第二者名为‘懈怠与盗贼’，以身财聚藏隐蔽为特征；又有偷盗与节食受苦为懈怠特征。有人因恐失所赠财物，或无家属亲人，即用盗贼心不施；有人因顽皮等所致，则心不生施意。以此缘故谓此施不可施，所谓荣誉施、财富施、增长施、安乐施皆不可施。所谓期求功德，即起于过去种种意念差别欲得功德。称为知施，谓明知施果，应当施予。

Tameva bālaṃ phusatīti taṃyeva bālaṃ idhalokaparalokesu jighacchā ca pipāsā ca phusati anubandhati na vijahati. Tasmāti yasmā tameva phusati, tasmā. Vineyya maccheranti maccheramalaṃ vinetvā. Dajjā dānaṃ malābhibhūti malābhibhū hutvā taṃ maccheramalaṃ abhibhavitvā dānaṃ dadeyya.

“感染愚痴之人”，谓此即为此愚痴者。在此世间及彼世间中，贪欲与渴求紧随而不舍，未曾弃绝。故因唯有此感染，故当弃绝。犹如净化污秽，消除污垢者。若若污秽被除，施与布施超过污秽之物，犹如清除污染后方可施舍。

Te matesu na mīyantīti adānasīlatāya maraṇena matesu na mīyanti. Yathā hi mato samparivāretvā ṭhapite bahumhipi annapānādimhi ‘‘idaṃ imassa hotu, idaṃ imassā’’ti uṭṭhahitvā saṃvibhāgaṃ na karoti, evaṃ adānasīlopīti matakassa ca adānasīlassa ca bhogā samasamā nāma honti. Tena dānasīlā evarūpesu matesu na mīyantīti attho. Panthānaṃva saha vajaṃ, appasmiṃ ye pavecchantīti yathā addhānaṃ kantāramaggaṃ saha vajantā pathikā saha vajantānaṃ pathikānaṃ appasmiṃ pātheyye saṃvibhāgaṃ katvā pavecchanti dadantiyeva, evamevaṃ ye pana anamataggaṃ saṃsārakantāraṃ saha vajantā saha vajantānaṃ appasmimpi deyyadhamme saṃvibhāgaṃ katvā dadantiyeva, te matesu na mīyanti.

“其种不灭”，谓非施不善者借由死亡而灭绝。譬如将所有食饮围聚安放，多人共饮食时，喊言“此归彼，此归彼”，却不分别私吞，故此等粮食施舍与非施舍者之分别亦不灭。故施善者在此等种中不灭。譬如同行驴车般，虽不同道却互行山林野路，路人分施后各自行进，施与非施种中皆不灭。

Esa dhammo sanantanoti esa porāṇako dhammo, sanantanānaṃ vā paṇḍitānaṃ esa dhammoti. Appasmeketi appasmiṃ deyyadhamme eke. Pavecchantīti dadanti. Bahuneke na dicchareti bahunāpi bhogena samannāgatā ekacce na dadanti. Sahassena samaṃ mitāti sahassena saddhiṃ mitā, sahassa dānasadisā hoti.

此法为恒常法则，为久远之道理，智者谓之常法。针对非施舍者，唯有少数施舍。所谓寻道即行施，众多者虽有财富，却不广施。千人同行，谓众生同在一处，千次布施即为千倍布施。

Duranvayoti duranugamano, duppūroti attho. Dhammaṃ careti dasakusalakammapathadhammaṃ carati. Yopi samuñjakañcareti yo api khalamaṇḍalādisodhanapalālapoṭhanādivasena samuñjakañcarati. Dārañca posanti dārañca posanto. Dadaṃ appakasminti appakasmiṃ paṇṇasākamattasmimpi saṃvibhāgaṃ katvā dadantova so dhammaṃ carati. Sataṃ sahassānanti sahassaṃ sahassaṃ katvā gaṇitānaṃ purisānaṃ sataṃ, satasahassanti attho. Sahassayāginanti bhikkhusahassassa vā yāgo kahāpaṇasahassena vā nibbattito yāgopi sahassayāgo. So etesaṃ atthīti sahassayāgino, tesaṃ sahassayāginaṃ. Etena dasannaṃ vā bhikkhukoṭīnaṃ dasannaṃ vā kahāpaṇakoṭīnaṃ piṇḍapāto dassito hoti. Ye ettakaṃ dadanti, te kalampi nagghanti tathāvidhassāti āha. Yvāyaṃ samuñjakaṃ carantopi dhammaṃ carati, dāraṃ posentopi, appakasmiṃ dadantopi, tathāvidhassa ete sahassayāgino kalampi nagghanti. Yaṃ tena daliddena ekapaṭivīsakamattampi salākabhattamattampi vā dinnaṃ, tassa dānassa sabbesampi tesaṃ dānaṃ kalaṃ nagghatīti. Kalaṃ nāma soḷasabhāgopi satabhāgopi sahassabhāgopi. Idha satabhāgo gahito. Yaṃ tena dānaṃ dinnaṃ, tasmiṃ satadhā vibhatte itaresaṃ dasakoṭisahassadānaṃ tato ekakoṭṭhāsampi nagghatīti āha.

“难以断绝”意指难以断绝之意。行持法者走于十种善业道中。即使是烦恼诸恶行亦行于世间。保护共相之人，行持法者虽施舍少量，却广布施。百、千、千人布施，称为千人布施者，扶持上千人布施，成千万或亿之布施事。此等得布施者受其布施恩惠，如同割薪还林之义，施者得福多多，皆由此理。施舍与行持皆令此法盛行。

Evaṃ tathāgate dānassa agghaṃ karonte samīpe ṭhitā devatā cintesi – ‘‘evaṃ bhagavā mahantaṃ dānaṃ pādena pavaṭṭetvā ratanasatike viya narake pakkhipanto idaṃ evaṃ parittakaṃ dānaṃ candamaṇḍale paharanto viya ukkhipati, kathaṃ nu kho etaṃ mahapphalatara’’nti jānanatthaṃ gāthāya ajjhabhāsi. Tattha kenāti kena kāraṇena. Mahaggatoti mahattaṃ gato, vipulassetaṃ vevacanaṃ. Samena dinnassāti samena dinnassa dānassa. Athassā bhagavā dānaṃ vibhajitvā dassento dadanti heketiādimāha. Tattha visame niviṭṭhāti visame kāyavacīmanokamme patiṭṭhitā hutvā. Chetvāti pothetvā. Vadhitvāti māretvā. Socayitvāti paraṃ sokasamappitaṃ katvā. Assumukhāti assumukhasammissā. Paraṃ rodāpetvā dinnadānañhi assumukhadānanti vuccati. Sadaṇḍāti daṇḍena tajjetvā paharitvā dinnadakkhiṇā sadaṇḍāti vuccati. Evanti nāhaṃ sammāsambuddhatāya mahādānaṃ gahetvā appaphalaṃ nāma kātuṃ sakkomi parittakadānaṃ vā mahapphalaṃ nāma. Idaṃ pana mahādānaṃ attano uppattiyā aparisuddhatāya evaṃ appaphalaṃ nāma hoti, itaraṃ parittadānaṃ attano uppattiyā parisuddhatāya evaṃ mahapphalaṃ nāmāti imamatthaṃ dassento evantiādimāhāti. Dutiyaṃ.

世尊于大布施之时，诸天侍立而思维言：「如是世尊以脚拨动大宝堆，如同投入地狱一般，护持布施如护月轮，如何会得如此大果？」于是世尊明言：何因何缘？意谓伟大、广大。明示世尊分配布施因缘。于不平等苦难过程中，承受杀害、忧伤及辱骂之痛苦。称为受苦之布施。世尊告示：我虽为正觉者，承受大布施之苦而非微果。此大布施因我出生污秽而获小果，其他布施因我出生清净而得大果，特此阐明。第二义。

3. Sādhusuttavaṇṇanā第三，《善哉经》注释

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33. Tatiye udānaṃ udānesīti udāhāraṃ udāhari. Yathā hi yaṃ telaṃ mānaṃ gahetuṃ na sakkoti vissanditvā gacchati, taṃ avasesakoti vuccati. Yañca jalaṃ taḷākaṃ gahetuṃ na sakkoti, ajjhottharitvā gacchati, taṃ oghoti vuccati, evamevaṃ yaṃ pītivacanaṃ hadayaṃ gahetuṃ na sakkoti, adhikaṃ hutvā anto asaṇṭhahitvā bahi nikkhamati, taṃ udānanti vuccati. Evarūpaṃ pītimayaṃ vacanaṃ nicchāresīti attho. Saddhāyapi sāhu dānanti kammañca kammaphalañca saddahitvāpi dinnadānaṃ sāhu laddhakaṃ bhaddakameva. Āhūti kathenti. Kathaṃ panetaṃ ubhayaṃ samaṃ nāma hotīti? Jīvitabhīruko hi yujjhituṃ na sakkoti, khayabhīruko dātuṃ na sakkoti. ‘‘Jīvitañca rakkhissāmi yujjhissāmi cā’’ti hi vadanto na yujjhati. Jīvite pana ālayaṃ vissajjetvā, ‘‘chejjaṃ vā hotu maraṇaṃ vā, gaṇhissāmetaṃ issariya’’nti ussahantova yujjhati. ‘‘Bhoge ca rakkhissāmi, dānañca dassāmī’’ti vadanto na dadāti. Bhogesu pana ālayaṃ vissajjetvā mahādānaṃ dassāmīti ussahantova deti. Evaṃ dānañca yuddhañca samaṃ hoti. Kiñca bhiyyo? Appāpi santā bahuke jinantīti yathā ca yuddhe appakāpi vīrapurisā bahuke bhīrupurise jinanti, evaṃ saddhādisampanno appakampi dānaṃ dadanto bahumaccheraṃ maddati, bahuñca dānavipākaṃ adhigacchati. Evampi dānañca yuddhañca samānaṃ. Tenevāha –

第三经名为吼怒者经，吼怒为示例。譬如油脂不能承重时会倾泻，称为残渣。水不能承重时溢出，谓为水流。喜悦之语不能持久时外逸，如同吼怒。释义为由喜悦之言渐渐消散。信心虽持施，依行为及其果报施予，便得喜悦如获福田。施与燃烧之火供养相似。何以二者同名？生死交锋之际力不从心，灭亡恐惧者不能战斗，不舍生命者舍不得施予。言“将保护生命，且战斗”，实则不战。舍弃生命居所，“愿死或生”，毅然赴敌。劳神顾世，“享受且施”，实则不施。故施与战斗有同理。且更甚者，微弱者胜多强者，犹如战斗中弱兵获胜。信心满盈者虽微施亦轰动众生，获诸多善报。施舍与战斗相当。世尊由此言——

‘‘Appampi ce saddahāno dadāti,

‘若有人怀有信心而布施，

Teneva so hoti sukhī paratthā’’ti.

则彼亦得安乐，此谓利益他人。’

Imassa ca panatthassa pakāsanatthaṃ ekasāṭakabrāhmaṇavatthu ca aṅkuravatthu ca vitthāretabbaṃ.

为显明此义，须阐释一则关于婆罗门与幼芽的比喻。

Dhammaladdhassāti dhammena samena laddhassa bhogassa dhammaladdhassa ca puggalassa. Ettha puggalo laddhadhammo nāma adhigatadhammo ariyapuggalo. Iti yaṃ dhammaladdhassa bhogassa dānaṃ dhammaladdhassa ariyapuggalassa dīyati, tampi sādhūti attho. Yo dhammaladdhassāti imasmimpi gāthāpade ayameva attho. Uṭṭhānavīriyādhigatassāti uṭṭhānena ca vīriyena ca adhigatassa bhogassa. Vetaraṇinti desanāsīsamattametaṃ. Yamassa pana vetaraṇimpi sañjīvakāḷasuttādayopi ekatiṃsamahānirayepi sabbasova atikkamitvāti attho.

“善得法者”者，是指依法而得的福报；“法得”亦指个人所证得的法，亦指圣者所证得的真理。所谓“善得法者的福报布施于法得的圣者”，亦即行善布施于依法而得的圣者，此亦名为“善行”。此《法句经》中所载意义即此。所谓“精进勤奋者”者，是指通过奋发精进而获得的福报。所谓“断除烦恼”者，是说以宣说教法为境界的程度。至于此“断除”之乘，连诸经中寿命尽了地狱惨苦者亦悉超越，涵义如此。

Viceyya dānanti vicinitvā dinnadānaṃ. Tattha dve vicinanā dakkhiṇāvicinanaṃ dakkhiṇeyyavicinanañca. Tesu lāmakalāmake paccaye apanetvā paṇītapaṇīte vicinitvā tesaṃ dānaṃ dakkhiṇāvicinanaṃ nāma. Vipannasīle ito bahiddhā pañcanavutipāsaṇḍabhede vā dakkhiṇeyye pahāya sīlādiguṇasampannānaṃ sāsane pabbajitānaṃ dānaṃ dakkhiṇeyyavicinanaṃ nāma. Evaṃ dvīhākārehi viceyya dānaṃ. Sugatappasatthanti sugatena vaṇṇitaṃ. Tattha dakkhiṇeyyavicinanaṃ dassento ye dakkhiṇeyyātiādimāha. Bījāni vuttāni yathāti iminā pana dakkhiṇāvicinanaṃ āha. Avipannabījasadisā hi vicinitvā gahitā paṇītapaṇītā deyyadhammāti.

“审察布施”者，谓审察其所施布施。此中有二种审察，即对赍赠者的审察与对所赐者的审察。依此于赍赠者肺腑深处审察，乃称为赍赠者审察。又于道德败坏者外加五十二种恶戒不敬弃之；于道德具足者、出家人所施，则名为受者审察。以这两种形式审察布施。谓“善逝所宣说者”，表明所谓受者审察之义。种子已然成就，故称为审察，是指审察后根据善根善种而行的布施。

Pāṇesupi sādhu saṃyamoti pāṇesu saṃyatabhāvopi bhaddako. Ayaṃ devatā itarāhi kathitaṃ dānānisaṃsaṃ atikkamitvā sīlānisaṃsaṃ kathetumāraddhā. Aheṭhayaṃ caranti avihiṃsanto caramāno. Parūpavādāti parassa upavādabhayena. Bhayāti upavādabhayā. Dānā ca kho dhammapadaṃva seyyoti dānato nibbānasaṅkhātaṃ dhammapadameva seyyo. Pubbe ca hi pubbatare ca santoti pubbe ca kassapabuddhādikāle pubbatare ca koṇāgamanabuddhādikāle, sabbepi vā ete pubbe ca pubbatare ca santo nāmāti. Tatiyaṃ.

“谨守手足为善”者，谓手足谨守之状乃最为吉祥。诸天亦称赞此，乃指超越他处的布施赞语，欲以此起示范讲法行善戒。无害害他人者即为无害。所谓惧他人诽谤害怕，谓为惧怕诽谤。布施法门如经句所示最佳，行布施者以此《法句》为极。所谓“过去与现在皆安乐”者，谓自咖萨巴佛及其他诸佛时代及后之世诸佛时代，诸佛时代都称为安乐时代，此即第三义。

4. Nasantisuttavaṇṇanā第四，《无有经》注释

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34. Catutthe kamanīyānīti rūpādīni iṭṭhārammaṇāni. Apunāgamanaṃ anāgantā puriso maccudheyyāti tebhūmakavaṭṭasaṅkhātā maccudheyyā apunāgamanasaṅkhātaṃ nibbānaṃ anāgantā. Nibbānañhi sattā na punāgacchanti, tasmā taṃ apunāgamananti vuccati. Taṃ kāmesu baddho ca pamatto ca anāgantā nāma hoti, so taṃ pāpuṇituṃ na sakkoti, tasmā evamāha. Chandajanti taṇhāchandato jātaṃ. Aghanti pañcakkhandhadukkhaṃ. Dutiyapadaṃ tasseva vevacanaṃ. Chandavinayā aghavinayoti taṇhāvinayena pañcakkhandhavinayo . Aghavinayā dukkhavinayoti pañcakkhandhavinayena vaṭṭadukkhaṃ vinītameva hoti. Citrānīti ārammaṇacittāni. Saṅkapparāgoti saṅkappitarāgo. Evamettha vatthukāmaṃ paṭikkhipitvā kilesakāmo kāmoti vutto. Ayaṃ panattho pasūrasuttena (su. ni. 830 ādayo) vibhāvetabbo. Pasūraparibbājako hi therena ‘‘saṅkapparāgo purisassa kāmo’’ti vutte –

第四章何谓可欲者者，即指色等诸法为所缘境。如是者，未再返者，谓无再来之人体。众生因地轮转，故有生死，所谓生死即是轮回。涅槃者，谓未再归来者。涅槃乃众生不复还来的境界，故名为未再返也。被欲界束缚且放逸迷乱者，即称为未再返者，彼无能力至彼果，故如此说也。欲望生于渴爱欲望中，彼渴爱破坏五蕴苦。此语乃第二义之解释。欲生与破欲合称为渴爱戒，因渴爱戒为五蕴戒，故五蕴中之轮回苦得已除。璨丽者，是谓所缘心法。意欲云者，即意欲渴爱。如是者，舍却世间实体欲爱之业，称为欲界之渴爱。此道义，当以比库所言「意欲者乃人之欲爱」而分别应解。比库所说者云：

‘‘Na te kāmā yāni citrāni loke,

「世间未有如尔斑斓色欲，

Saṅkapparāgañca vadesi kāmaṃ;

欲爱意欲汝当说为欲；

Saṅkappayaṃ akusale vitakke,

意欲为不善不正思想，

Bhikkhūpi te hehinti kāmabhogī’’ti. –

比库亦堕落为欲乐地。」

Āha. Atha naṃ thero avoca –

尔时长老复言曰——

‘‘Te ce kāmā yāni citrāni loke,

若有欲乐，诸如世间多彩绚丽之种种，

Saṅkapparāgaṃ na vadesi kāmaṃ;

若未称之为渴爱，则不谓欲乐；

Passanto rūpāni manoramāni,

目睹这些俊美令人欢喜之色，

Satthāpi te hehiti kāmabhogī.

即便是导师，亦不应迷恋于欲乐。

Suṇanto saddāni, ghāyanto gandhāni;

听闻诸声响，嗅闻诸香气；

Sāyanto rasāni, phusanto phassāni manoramāni;

品尝诸味道，触及诸感触，皆令心悦。

Satthāpi te hehiti kāmabhogī’’ti.

释迦牟尼世尊说：“师父们是欢喜享受欲乐的人。”

Athettha dhīrāti atha etesu ārammaṇesu paṇḍitā chandarāgaṃ vinayanti. Saṃyojanaṃ sabbanti dasavidhampi saṃyojanaṃ. Akiñcananti rāgakiñcanādivirahitaṃ. Nānupatanti dukkhāti vaṭṭadukkhā pana tassa upari na patanti. Iccāyasmāmogharājāti, ‘‘pahāsi saṅkha’’nti gāthaṃ sutvā tassaṃ parisati anusandhikusalo mogharājā nāma thero ‘‘imissā gāthāya attho na yathānusandhiṃ gato’’ti cintetvā yathānusandhiṃ ghaṭento evamāha. Tattha idha vā huraṃ vāti idhaloke vā paraloke vā. Naruttamaṃ atthacaraṃ narānanti kiñcāpi sabbe khīṇāsavā naruttamā ceva atthacarā ca narānaṃ, thero pana dasabalaṃ sandhāyevamāha. Ye taṃ namassanti pasaṃsiyā teti yadi tathāvimuttaṃ devamanussā namassanti, atha ye taṃ bhagavantaṃ kāyena vā vācāya vā anupaṭipattiyā vā namassanti, te kiṃ pasaṃsiyā, udāhu apasaṃsiyāti. Bhikkhūti mogharājattheraṃ ālapati. Aññāya dhammanti catusaccadhammaṃ jānitvā. Saṅgātigā tepi bhavantīti ye taṃ kāyena vā vācāya vā anupaṭipattiyā vā namassanti. Te catusaccadhammaṃ aññāya vicikicchaṃ pahāya saṅgātigāpi honti, pasaṃsiyāpi hontīti. Catutthaṃ.

此处称为智者，是指那些在此教法上修习时，断除贪欲之人。智者断除的名为结缚，众多结缚中有十种结缚。称“无所有”者，谓断除了贪欲及财物的执着。称“不为苦所转者”，意指轮回之苦虽存，但心不受其动摇。长老摩诃罗阇在听闻“放弃烦恼”偈语后，其僧团中善于思索者称：“这偈语的义理没有准确把握。”于是他深思熟虑，精确阐释如下。此中“此处”或“彼处”，有说是人间或者他方世界。人中最善者，本指众作为已尽断烦恼者，既是人中最善，又能实作众善。长老于是维持十种法力说法。称那些顶礼者为“敬仰赞叹者”，若是如实解脱的天人及人等顶礼，亦称赞叹。反之若以身语行不敬者，与负面称呼相同。长老摩诃罗阇讲说称：“比库们应知他律法，即四圣谛法。称为违因者者，是指那些以身语行不敬者，即为此法的违因者。他们虽知四圣谛，却断疑不解，故亦为违因者，亦称赞叹者。”这是第四种说法。

5. Ujjhānasaññisuttavaṇṇanā第五，《有非难想者经》注释

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35. Pañcame ujjhānasaññikāti ujjhānasaññī devaloko nāma pāṭiyekko natthi, imā pana devatā tathāgatassa catupaccayaparibhogaṃ nissāya ujjhāyamānā āgatā. Tāsaṃ kira evaṃ ahosi – ‘‘samaṇo gotamo bhikkhūnaṃ paṃsukūlacīvara-piṇḍiyālopa-rukkhamūlasenāsanapūtimuttabhesajjehi santosasseva pariyantakāritaṃ vaṇṇeti, sayaṃ pana pattuṇṇadukūla khomādīni paṇītacīvarāni dhāreti, rājārahaṃ uttamaṃ bhojanaṃ bhuñjati, devavimānakappāya gandhakuṭiyā varasayane sayati, sappinavanītādīni bhesajjāni paṭisevati, divasaṃ mahājanassa dhammaṃ deseti, vacanamassa aññato gacchati, kiriyā aññato’’ti ujjhāyamānā āgamiṃsu. Tena tāsaṃ dhammasaṅgāhakattherehi ‘‘ujjhānasaññikā’’ti nāmaṃ gahitaṃ.

第三十五条称作“第五：修习者觉知者”。所谓修习者觉知者，指天界唯一存在的天神。诸天奉正觉者之四种因缘，前来精进修习。据传他们言：“比库释迦牟尼穿着尘堆衣，行乞衣和钵，坐树根军营，涂敷圣药，令众生安乐。自己常持声闻洁白佳衣，食用王舍城最尊美食，居住于以香粉装饰的天宫上座，涂抹各种香膏圣药，白昼为众生宣说法义，言语如行持有别。”怀此心念而来。因此，众天由佛教团领袖比库取名为“修习者觉知者”。

Aññathā santanti aññenākārena bhūtaṃ. Nikaccāti nikatiyā vañcanāya, vañcetvāti attho. Kitavassevāti kitavo vuccati sākuṇiko. So hi agumbova samāno sākhapaṇṇādipaṭicchādanena gumbavaṇṇaṃ dassetvā upagate moratittirādayo sakuṇe māretvā dārabharaṇaṃ karoti. Iti tassa kitavassa imāya vañcanāya evaṃ vañcetvā sakuṇamaṃsabhojanaṃ viya kuhakassāpi paṃsukūlena attānaṃ paṭicchādetvā kathāchekatāya mahājanaṃ vañcetvā khādamānassa vicarato. Bhuttaṃ theyyena tassa tanti sabbopi tassa catupaccayaparibhogo theyyena paribhutto nāma hotīti devatā bhagavantaṃ sandhāya vadati. Parijānanti paṇḍitāti ayaṃ kārako vā akārako vāti paṇḍitā jānanti. Iti tā devatā ‘‘tathāgatāpi mayameva paṇḍitā’’ti maññamānā evamāhaṃsu.

“另有说法”是用别的方式理解“欺骗”之意。所谓“欺骗”是指用诈骗手段误导。所谓“多口鸟”，指某种鸟，如鸦，筑巢于树枝，遮盖巢穴。死亡季节，它用爪子杀死鸟类幼雏，抢夺鸟肉吃。如此比喻，“多口鸟欺骗”，即用尘堆衣掩盖自己，欺骗无知大众，将自己伪装成大圣贤，行骗大众，欺诈取食。诸天观世尊因缘，谓此人真正理解者即智慧人。谓称此言之智慧人与非智慧人皆能知晓。诸天自称“正觉者我们也是智慧者”，意如此称自负。

Atha bhagavā nayidantiādimāha. Tattha yāyaṃ paṭipadā daḷhāti ayaṃ dhammānudhammapaṭipadā daḷhā thirā. Yāya paṭipadāya dhīrā paṇḍitā ārammaṇūpanijjhānena lakkhaṇūpanijjhānena cāti dvīhi jhānehi jhāyino mārabandhanā pamuccanti, taṃ paṭipadaṃ bhāsitamattena vā savanamattena vā okkamituṃ paṭipajjituṃ na sakkāti attho. Na ve dhīrā pakubbantīti dhīrā paṇḍitā viditvā lokapariyāyaṃ saṅkhāralokassa udayabbayaṃ ñatvā catusaccadhammañca aññāya kilesanibbānena nibbutā loke visattikaṃ tiṇṇā evaṃ na kubbanti, mayaṃ evarūpāni na kathemāti attho.

于是世尊开示说：“修习之道坚固，此即符合法的修道坚固真实。精进智者，通过断念定、观想定二禅，得以解除魔缠烦恼。此修行言论，无论亲闻或自述，皆宜遵循，无法违背。不同意此说法的非精进者，并非真智慧者。精进智者观世间无常诸法循环，知断业果乐，理解四圣谛及无漏灭，却不苦恼，非苦恼者。我们正是这样，不知其他法理。”

Pathaviyaṃ patiṭṭhahitvāti ‘‘ayuttaṃ amhehi kataṃ, akārakameva mayaṃ kārakavādena samudācarimhā’’ti lajjamānā mahābrahmani viya bhagavati gāravaṃ paccupaṭṭhapetvā aggikkhandhaṃ viya bhagavantaṃ durāsadaṃ katvā passamānā ākāsato otaritvā bhūmiyaṃ ṭhatvāti attho. Accayoti aparādho. No, bhante, accāgamāti amhe atikkamma abhibhavitvā pavatto. Āsādetabbanti ghaṭṭayitabbaṃ. Tā kira devatā bhagavantaṃ kāyena vācāyāti dvīhipi ghaṭṭayiṃsu. Tathāgataṃ avanditvā ākāse patiṭṭhamānā kāyena ghaṭṭayiṃsu, kitavopamaṃ āharitvā nānappakārakaṃ asabbhivādaṃ vadamānā vācāya ghaṭṭayiṃsu. Tasmā āsādetabbaṃ amaññimhāti āhaṃsu. Paṭiggaṇhātūti khamatu. Āyatiṃ saṃvarāyāti anāgate saṃvaraṇatthāya, puna evarūpassa aparādhassa dosassa akaraṇatthāya.

“立于地上”者，意谓“我们未曾造作，由无因缘缘起，虽无行为，却由因缘自然发生。”犹如忸怩如大婆罗门般，以极尊敬心礼敬佛，同时以火焰般强烈心念，像从空中下降到地面，稳立大地。所谓“罪过”，意为过失非罪。曰“不越过罪门”，意谓我们超越并超过了罪过。应当接受之，勿问责。诸天为规劝佛身语业三业都应受持，连声接受。基于此“无应责犯”称。谓此无责是为未来自我保护，亦为将来不再造此类罪业故意控制。

Sitaṃpātvākāsīti aggadante dassento pahaṭṭhākāraṃ dassesi. Kasmā? Tā kira devatā na sabhāvena khamāpenti, lokiyamahājanañca sadevake loke aggapuggalaṃ tathāgatañca ekasadisaṃ karonti. Atha bhagavā ‘‘parato kathāya uppannāya buddhabalaṃ dīpetvā pacchā khamissāmī’’ti sitaṃ pātvākāsi. Bhiyyoso mattāyāti atirekappamāṇena. Imaṃ gāthaṃ abhāsīti kupito esa amhākanti maññamānā abhāsi.

清净明亮者，是从前齿间显现出洁白的牙齿，以此示现开阔的嘴形。为何如此？因为诸天众不容许众会中出现破损，他们在人间俗众中也同样尊敬此世界上的杰出人物，如来法教亦为独一无二。于是世尊说：“待他从他者的话语中生起烦恼之心，示现佛力后，我将随后赦免。”如此洁净明晰宣说。其意极为深远。此时，一人愤怒，误以为他专针对自己而发怒，便出言相向。

Na paṭigaṇhatīti na khamati nādhivāseti. Kopantaroti abbhantare uppannakopo. Dosagarūti dosaṃ garuṃ katvā ādāya viharanto. Sa veraṃ paṭimuñcatīti so evarūpo gaṇṭhikaṃ paṭimuñcanto viya taṃ veraṃ attani paṭimuñcati ṭhapeti, na paṭinissajjatīti attho. Accayo ce na vijjethāti sace accāyikakammaṃ na bhaveyya. No cidhāpagataṃ siyāti yadi aparādho nāma na bhāveyya. Kenīdha kusalo siyāti yadi verāni na sammeyyuṃ, kena kāraṇena kusalo bhaveyya.

“不接受”者，不饶恕，也不保持。内心生愤恨，即是于内里萌生的愤怒。所谓“重罪”，是指心怀严重的怨恨而执持不去。有人如同解开囚绑，因而解除怨恨；此时他对自身的怨恨也随之解除，这就是“不放弃”的含义。如果福德不存在，怎么会有福德之业呢？如果罪业不生，又怎会产生罪业呢？如果恶行不能带来好果报，那么以何因缘能称为善行呢？

Kassaccayāti gāthāya kassa atikkamo natthi? Kassa aparādho natthi? Ko sammohaṃ nāpajjati? Ko niccameva paṇḍito nāmāti attho? Imaṃ kira gāthaṃ bhaṇāpanatthaṃ bhagavato sitapātukammaṃ. Tasmā idāni devatānaṃ buddhabalaṃ dīpetvā khamissāmīti tathāgatassa buddhassātiādimāha. Tattha tathāgatassāti tathā āgatoti evamādīhi kāraṇehi tathāgatassa. Buddhassāti catunnaṃ saccānaṃ buddhattādīhi kāraṇehi vimokkhantikapaṇṇattivasena evaṃ laddhanāmassa. Accayaṃ desayantīnanti yaṃ vuttaṃ tumhehi ‘‘accayaṃ desayantīnaṃ…pe… sa veraṃ paṭimuñcatī’’ti, taṃ sādhu vuttaṃ, ahaṃ pana taṃ veraṃ nābhinandāmi na patthayāmīti attho. Paṭiggaṇhāmi voccayanti tumhākaṃ aparādhaṃ khamāmīti. Pañcamaṃ.

“果断之人”，此偈中意谓谁超越了一切？谁无过失？谁不受迷惑？谁真正聪明？谓此偈是为说明世尊洁净放弃愤恨之业说的。因此今说诸天因佛力现起，故世尊才言“将赦免”。其中“世尊”意指如来等因诸圣谛缘起；“佛”是指以四圣谛及佛陀果位等说法理义为缘，具有圆满解脱教义的名号。所谓“福德者”，是指众生宣说“有福德者”“不再心怀怨恨”，其意为“虽好赞述此说，但我不喜其怨恨，不鼓励之”。“接受赦免”者为说“我接受赦免你们的罪过”。此为第五义。

6. Saddhāsuttavaṇṇanā第六，《信经》注释

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36. Chaṭṭhe saddhā dutiyā purisassa hotīti purisassa devaloke manussaloke ceva nibbānañca gacchantassa saddhā dutiyā hoti, sahāyakiccaṃ sādheti. No ce assaddhiyaṃ avatiṭṭhatīti yadi assaddhiyaṃ na tiṭṭhati. Yasoti parivāro. Kittīti vaṇṇabhaṇanaṃ. Tatvassa hotīti tato assa hoti. Nānupatanti saṅgāti rāgasaṅgādayo pañca saṅgā na anupatanti. Pamādamanuyuñjantīti ye pamādaṃ karonti nibbattenti, te taṃ anuyuñjanti nāma. Dhanaṃ seṭṭhaṃva rakkhatīti muttāmaṇisārādiuttamadhanaṃ viya rakkhati. Jhāyantoti lakkhaṇūpanijjhānena ca ārammaṇūpanijjhānena ca jhāyanto. Tattha lakkhaṇūpanijjhānaṃ nāma vipassanāmaggaphalāni. Vipassanā hi tīṇi lakkhaṇāni upanijjhāyatīti lakkhaṇūpanijjhānaṃ. Maggo vipassanāya āgatakiccaṃ sādhetīti lakkhaṇūpanijjhānaṃ. Phalaṃ tathalakkhaṇaṃ nirodhasaccaṃ upanijjhāyatīti lakkhaṇūpanijjhānaṃ. Aṭṭha samāpattiyo pana kasiṇārammaṇassa upanijjhāyanato ārammaṇūpanijjhānanti veditabbā. Paramaṃ nāma arahattasukhaṃ adhippetanti. Chaṭṭhaṃ.

三十六、六、信念。第二义谓人或天人，及人间圣者，皆具第二义信心，助达修行。如若不坚信，则如无根之草。谓“声誉”为说明称赞；“实质信念”则指由此而生。诸染爱等五阴未随顺故不同程度发生。谓“行迷失愚呆者”，乃指造作迷乱行为而生之愚昧，乃对此类迷惑遂行其事者。财物如至宝红宝石珍珠珍宝，皆悉守护。谓“禅修”乃以标识或缘起之正念禅住，分别为观察三相之禅定。此为观禅（vipassanā），而“标识三相之禅定”为其路径之一。此法到至道果时，能除灭烦恼。又有八种成就，乃为由观察各种境界之禅入定者。最高成就是阿拉汉的究竟安乐。此为第六义。

7. Samayasuttavaṇṇanā第七，《集会经》注释

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37. Sattame sakkesūti ‘‘sakyā vata, bho kumārā’’ti (dī. ni. 1.267) udānaṃ paṭicca sakkāti laddhanāmānaṃ rājakumārānaṃ nivāso ekopi janapado rūḷhīsaddena sakkāti vuccati . Tasmiṃ sakkesu janapade. Mahāvaneti sayaṃjāte aropime himavantena saddhiṃ ekābaddhe mahati vane. Sabbeheva arahantehīti imaṃ suttaṃ kathitadivaseyeva pattaarahantehi.

三十七、七、萨咖之地。萨咖乃谓“萨迦”之意，常言“萨迦啊，王子们啊”，为迦毗罗卫王国之称呼。居处为同城之萨迦区，乃名“萨咖”。此地为大森林，相连喜马拉雅山脉，一体紧密，称为“森”。此经文所述日，即由诸阿拉汉所得法。

Tatrāyaṃ anupubbikathā – sākiyakoliyā hi kira kapilavatthunagarassa ca koliyanagarassa ca antare rohiṇiṃ nāma nadiṃ ekeneva āvaraṇena bandhāpetvā sassāni kārenti. Atha jeṭṭhamūlamāse sassesu milāyantesu ubhayanagaravāsīnampi kammakārā sannipatiṃsu. Tattha koliyanagaravāsino āhaṃsu – ‘‘idaṃ udakaṃ ubhayato āhariyamānaṃ na tumhākaṃ, na amhākaṃ pahossati , amhākaṃ pana sassaṃ ekena udakeneva nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. Kapilavatthuvāsino āhaṃsu – ‘‘tumhesu koṭṭhe pūretvā ṭhitesu mayaṃ rattasuvaṇṇanīlamaṇikāḷakahāpaṇe ca gahetvā pacchipasibbakādihatthā na sakkhissāma tumhākaṃ gharadvāre vicarituṃ, amhākampi sassaṃ ekeneva udakena nipphajjissati, idaṃ udakaṃ amhākaṃ dethā’’ti. ‘‘Na mayaṃ dassāmā’’ti. ‘‘Mayampi na dassāmā’’ti. Evaṃ kathaṃ vaḍḍhetvā eko uṭṭhāya ekassa pahāraṃ adāsi, sopi aññassāti evaṃ aññamaññaṃ paharitvā rājakulānaṃ jātiṃ ghaṭṭetvā kalahaṃ vaḍḍhayiṃsu.

这里为渐次开示——萨迦与拘梨耶二城之间有一条名叫罗颇尼的河流，用堤坝隔开，产生干旱。于盛夏干旱之月，两城人民及农人相聚。拘梨耶城民告说：“此水系两城共有，非属你我；若由我们单独取水灌溉，必然枯竭，这是我们的水。”拘梨耶城民则言：“你们在宅院中装满金银宝石，我们带着利剑恐无法进入。水由双方共享，定归我方。”双方争执不下，互相击打，甚至波及王室家族，激起更大纷争。

Koliyakammakārā vadanti – ‘‘tumhe kapilavatthuvāsike gahetvā gajjatha, ye soṇasiṅgālādayo viya attano bhaginīhi saddhiṃ saṃvasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti? Sākiyakammakārā vadanti – ‘‘tumhe dāni kuṭṭhino dārake gahetvā gajjatha, ye anāthā niggatikā tiracchānā viya kolarukkhe vasiṃsu, etesaṃ hatthino ca assā ca phalakāvudhāni ca amhākaṃ kiṃ karissantī’’ti? Te gantvā tasmiṃ kamme niyuttaamaccānaṃ kathesuṃ, amaccā rājakulānaṃ kathesuṃ. Tato sākiyā – ‘‘bhaginīhi saddhiṃ saṃvasitakānaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu. Koliyāpi – ‘‘kolarukkhavāsīnaṃ thāmañca balañca dassessāmā’’ti yuddhasajjā nikkhamiṃsu.

迦毗罗国人说：“你们带着咖毕拉树下居民，去攻击那些如同索那狮子一类与自己姐妹同住的人。他们的象兵、狮兵和弓箭手，我们该如何处置？”萨伽国人说：“你们去攻击患麻风的幼儿，那些无依无靠如同杂草般居住的迦毗罗林中的人。他们的象兵、狮兵和弓箭手，我们该如何处置？”于是他们前往那些未参战的外族与王族之间的谈判之地。随后萨伽军说：“我们将展示与自己姐妹同住者的地盘和兵力。”便整装出征。迦毗罗军亦说：“我们将展示居住在迦毗罗林者的地盘和兵力。”也整装出征。

Bhagavāpi rattiyā paccūsasamayeva mahākaruṇāsamāpattito uṭṭhāya lokaṃ volokento ime evaṃ yuddhasajje nikkhamante addasa. Disvā – ‘‘mayi gate ayaṃ kalaho vūpasammissati nu kho udāhu no’’ti upadhārento – ‘‘ahamettha gantvā kalahavūpasamanatthaṃ tīṇi jātakāni kathessāmi, tato kalaho vūpasammissati. Atha sāmaggidīpanatthāya dve jātakāni kathetvā attadaṇḍasuttaṃ desessāmi. Desanaṃ sutvā ubhayanagaravāsinopi aḍḍhatiyāni aḍḍhatiyāni kumārasatāni dassanti, ahaṃ te pabbājessāmi, tadā mahāsamāgamo bhavissatī’’ti sanniṭṭhānaṃ akāsi. Tasmā imesu yuddhasajjesu nikkhamantesu kassaci anārocetvā sayameva pattacīvaramādāya gantvā dvinnaṃ senānaṃ antare ākāse pallaṅkaṃ ābhujitvā chabbaṇṇarasmiyo vissajjetvā nisīdi.

世尊于夜晚三更时分，因大慈悲心而觉醒，起身观察世间。当他见到双方整装出征时，心念：“这场纷争若由我在场，必将息灭矛盾，安然平息。”于是决意亲往，促请：“我将为和平讲述三则本生事迹，继而说明遵守戒律之经，用以促进和合。听毕，我将收其少年士兵为弟子，届时必有大僧会。”世尊遂即启程，于人前未曾宣示，只带袈裟悄然前往，飞行天际，在两军之间空中铺展床榻，照耀诸色，坐于其上。

Kapilavatthuvāsino bhagavantaṃ disvāva, ‘‘amhākaṃ ñātiseṭṭho satthā āgato. Diṭṭho nu kho tena amhākaṃ kalahakaraṇabhāvo’’ti cintetvā, ‘‘na kho pana sakkā bhagavati āgate amhehi parassa sarīre satthaṃ pātetuṃ. Koliyanagaravāsino amhe hanantu vā bajjhantu vā’’ti. Āvudhāni chaḍḍetvā, bhagavantaṃ vanditvā, nisīdiṃsu. Koliyanagaravāsinopi tatheva cintetvā āvudhāni chaḍḍetvā, bhagavantaṃ vanditvā, nisīdiṃsu.

咖毕拉居民一见世尊，心中思惟道：“最尊贵的亲族师长来了，只要师来就能平息我们的冲突吗？”他们又思量道：“世尊虽至，但我们未必能保全师体，迦毗罗镇民定会害死或伤害师尊。”于是卸却兵器，顶礼世尊而坐。迦毗罗镇民亦同样思忖，放下兵器，恭敬世尊而坐。

Bhagavā jānantova, ‘‘kasmā āgatattha, mahārājā’’ti pucchi? ‘‘Na, bhagavā, titthakīḷāya na pabbatakīḷāya, na nadīkīḷāya, na giridassanatthaṃ, imasmiṃ pana ṭhāne saṅgāmaṃ paccupaṭṭhapetvā āgatamhā’’ti. ‘‘Kiṃ nissāya vo kalaho, mahārājāti? Udakaṃ, bhanteti. Udakaṃ kiṃ agghati, mahārājāti? Appaṃ, bhanteti. Pathavī nāma kiṃ agghati, mahārājāti? Anagghā, bhanteti. Khattiyā kiṃ agghantīti? Khattiyā nāma anagghā, bhanteti. Appamūlaṃ udakaṃ nissāya kimatthaṃ anagghe khattiye nāsetha, mahārāja, kalahe assādo nāma natthi, kalahavasena, mahārāja, aṭṭhāne veraṃ katvā ekāya rukkhadevatāya kāḷasīhena saddhiṃ baddhāghāto sakalampi imaṃ kappaṃ anuppattoyevāti vatvā phandanajātakaṃ (jā. 1.13.14 ādayo) kathesi’’. Tato ‘‘parapattiyena nāma, mahārāja, na bhavitabbaṃ. Parapattiyā hutvā hi ekassa sasakassa kathāya tiyojanasahassavitthate himavante catuppadagaṇā mahāsamuddaṃ pakkhandino ahesuṃ. Tasmā parapattiyena na bhavitabba’’nti vatvā, pathavīundriyajātakaṃ kathesi. Tato ‘‘kadāci, mahārāja, dubbalopi mahābalassa randhaṃ vivaraṃ passati, kadāci mahābalo dubbalassa. Laṭukikāpi hi sakuṇikā hatthināgaṃ ghātesī’’ti laṭukikajātakaṃ (jā. 1.5.39 ādayo) kathesi. Evaṃ kalahavūpasamanatthāya tīṇi jātakāni kathetvā sāmaggiparidīpanatthāya dve jātakāni kathesi. Kathaṃ? ‘‘Samaggānañhi, mahārāja, koci otāraṃ nāma passituṃ na sakkotīti vatvā, rukkhadhammajātakaṃ (jā. 1.1.74) kathesi . Tato ‘‘samaggānaṃ, mahārāja, koci vivaraṃ dassituṃ na sakkhi. Yadā pana aññamaññaṃ vivādamakaṃsu, atha te nesādaputto jīvitā voropetvā ādāya gatoti vivāde assādo nāma natthī’’ti vatvā, vaṭṭakajātakaṃ (jā. 1.1.118) kathesi. Evaṃ imāni pañca jātakāni kathetvā avasāne attadaṇḍasuttaṃ (su. ni. 941 ādayo) kathesi.

世尊自己知道对方询问道：“大王，您来此何因？”答曰：“世尊，不为渡河戏水，不为山岳游览，不为河川游乐，唯因此地战事纷争，我特来劝解。”世尊又问：“大王，此纷争以何为根据？”答：“水。”世尊曰：“水质何等？”答：“微量。”世尊曰：“土地呢？”答：“无价。”世尊曰：“武士如何？”答：“无价。”世尊指出，契据微薄，以无价武士为基础，何以能成就争端？并述说昔者因与树神黑狮联合而起战端之故事。然后说明属国之间因契据争端不可成事，援引地脉根维珠及燕雀杀象之事例，以此说法而平息战乱。此后振奋和睦之心讲述五则本生故事，于末结以遵守戒律之偈。

Rājāno pasannā – ‘‘sace satthā nāgamissa, mayaṃ sahatthā aññamaññaṃ vadhitvā lohitanadiṃ pavattayissāma. Amhākaṃ puttabhātaro ca gehadvāre na passeyyāma, sāsanapaṭisāsanampi no āharaṇako nābhavissa. Satthāraṃ nissāya no jīvitaṃ laddhaṃ. Sace pana satthā āgāraṃ ajjhāvasissa dīpasahassadvayaparivāraṃ catumahādīparajjamassa hatthagataṃ abhavissa, atirekasahassaṃ kho panassa puttā abhavissaṃsu, tato khattiyaparivāro avicarissa. Taṃ kho panesa sampattiṃ pahāya nikkhamitvā sambodhiṃ patto. Idānipi khattiyaparivāroyeva vicaratū’’ti ubhayanagaravāsino aḍḍhatiyāni aḍḍhatiyāni kumārasatāni adaṃsu. Bhagavāpi te pabbājetvā mahāvanaṃ agamāsi. Tesaṃ garugāravena na attano ruciyā pabbajitānaṃ anabhirati uppajji. Purāṇadutiyikāyopi tesaṃ – ‘‘ayyaputtā ukkaṇṭhantu, gharāvāso na saṇṭhātī’’tiādīni vatvā sāsanaṃ pesenti. Te ca atirekataraṃ ukkaṇṭhiṃsu.

诸王欣然言道：“若师离去，我们将同手足相残，血流成河。我们的子弟无法守护家门，宗法戒律亦不能维系。若师能暂居舍宅，领导千万众臣，镇压四大洲鬼神，我们虽失万子不惊。但若无依无靠，武士族必动乱。”两方镇民悉数献上八十八少年士兵。世尊受其敬礼，前往大林中。两方因敬其威严，无人愿弃自身娑婆生活出家。便遣使宣扬教法：“尊者弟子必受观望，宅舍无可依。”两方因此极为忧伤。

Bhagavā āvajjento tesaṃ anabhiratibhāvaṃ ñatvā – ‘‘ime bhikkhū mādisena buddhena saddhiṃ ekato vasantā ukkaṇṭhanti, handa nesaṃ kuṇāladahassa vaṇṇaṃ kathetvā tattha netvā anabhiratiṃ vinodemī’’ti kuṇāladahassa vaṇṇaṃ kathesi. Te taṃ daṭṭhukāmā ahesuṃ. Daṭṭhukāmattha, bhikkhave, kuṇāladahanti? Āma bhagavāti. Yadi evaṃ etha gacchāmāti. Iddhimantānaṃ bhagavā gamanaṭṭhānaṃ mayaṃ kathaṃ gamissāmāti. Tumhe gantukāmā hotha, ahaṃ mamānubhāvena gahetvā gamissāmīti. Sādhu, bhanteti. Bhagavā pañca bhikkhusatāni gahetvā ākāse uppatitvā kuṇāladahe patiṭṭhāya te bhikkhū āha – ‘‘bhikkhave, imasmiṃ kuṇāladahe yesaṃ macchānaṃ nāmaṃ na jānātha mamaṃ pucchathā’’ti.

世尊知道众生心中厌倦不欢，便说：“这些比库们与我同住，因见此情形而忧愁，今我将讲解黑狮火焰之义，愿令此心欢喜。”弟子们闻之欢喜。世尊问：“汝等所谓黑狮火焰者何意？”答曰:“是梦想中之火焰。”世尊曰：“若如此，我将以此火焰之力量引领汝等前行。汝等欲往，吾亲自护持随行。”众比库欣然应允。世尊携五比库飞升空中，临于黑狮火焰之上，告之：“汝等应识别此火焰中诸种名号，若不解者，可问吾。”

Te pucchiṃsu. Bhagavā pucchitaṃ pucchitaṃ kathesi. Na kevalañca, macchānaṃyeva, tasmiṃ vanasaṇḍe rukkhānampi pabbatapāde dvipadacatuppadasakuṇānampi nāmāni pucchāpetvā kathesi. Atha dvīhi sakuṇehi mukhatuṇḍakena ḍaṃsitvā gahitadaṇḍake nisinno kuṇālasakuṇarājā purato pacchato ubhosu ca passesu sakuṇasaṅghaparivuto āgacchati. Bhikkhū taṃ disvā – ‘‘esa, bhante, imesaṃ sakuṇānaṃ rājā bhavissati, parivārā ete etassā’’ti maññāmāti. Evametaṃ, bhikkhave, ayampi mameva vaṃso mama paveṇīti. Idāni tāva mayaṃ, bhante, ete sakuṇe passāma. Yaṃ pana bhagavā ‘‘ayampi mameva vaṃso mama paveṇī’’ti āha, taṃ sotukāmamhāti. Sotukāmattha, bhikkhaveti? Āma bhagavāti. Tena hi suṇāthāti tīhi gāthāsatehi maṇḍetvā kuṇālajātakaṃ (jā. 2.21.kuṇālajātaka) kathento anabhiratiṃ vinodesi. Desanāpariyosāne sabbepi sotāpattiphale patiṭṭhahiṃsu, maggeneva ca nesaṃ iddhipi āgatā. Bhagavā ‘‘hotu tāva ettakaṃ tesaṃ bhikkhūna’’nti ākāse uppatitvā mahāvanameva agamāsi. Tepi bhikkhū gamanakāle dasabalassa ānubhāvena gantvā āgamanakāle attano ānubhāvena bhagavantaṃ parivāretvā mahāvane otariṃsu.

诸天问世尊。世尊逐一答问。非独于鱼群中，于那林中树木、山脚下两足四足诸鸟均为名分别，逐一解说。然后，鸷鸟二只，口喙叼住飞钉，鲁莽木鸟王端坐飞钉上，前后两个都看见，鸟群簇拥而来。比库们见此，默念：“此必为这些鸟之王，亦必有众僚围绕。”诸比库啊，此亦为我族，我之血脉。今世尊欲我等观此鸟。所谓“此亦我族，我之血脉”，即愿闻之。愿闻之者，比库也。于是世尊用三百颂赞，叙说飞钉本生故事，且无烦恼欢悦。教诲终了，诸比库皆证得须陀洹果，且其神通力作为支属。世尊说：“愿如是，众比库由此增盛。”然后化身升空，入大林中。三比库于行脚时，奉持十力护卫；还步时亦以自身护持世尊，共同入大林而坐。

Bhagavā paññattāsane nisīditvā te bhikkhū āmantetvā – ‘‘etha, bhikkhave, nisīdatha. Uparimaggattayavajjhānaṃ vo kilesānaṃ kammaṭṭhānaṃ kathessāmī’’ti kammaṭṭhānaṃ kathesi. Bhikkhū cintayiṃsu – ‘‘bhagavā amhākaṃ anabhiratabhāvaṃ ñatvā kuṇāladahaṃ netvā anabhiratiṃ vinodesi, tattha sotāpattiphalaṃ pattānaṃ no idāni idha tiṇṇaṃ maggānaṃ kammaṭṭhānaṃ adāsi, na kho pana amhehi ‘sotāpannā maya’nti vītināmetuṃ vaṭṭati, purisapurisehi no bhavituṃ vaṭṭatī’’ti te dasabalassa pāde vanditvā uṭṭhāya nisīdanaṃ papphoṭetvā visuṃ visuṃ pabbhārarukkhamūlesu nisīdiṃsu.

世尊于所定之所而坐，召唤诸比库曰：“诸比库，汝等来坐。今当论说净除上行戒所制伏之烦恼。”比库们思惟：“世尊了知我等无瞋恚心情，曾解飞钉本生，乐解无烦恼，然今尚未授我等三道（修行法门）之戒处，未能称称作‘我等已得须陀洹果’，不宜彼此争论。”随即，诸比库跪拜十力之足，起坐，散坐于朗朗树根之下。

Bhagavā cintesi – ‘‘ime bhikkhū pakatiyāpi avissaṭṭhakammaṭṭhānā, laddhupāyassa pana bhikkhuno kilamanakāraṇaṃ nāma natthi. Gacchantā gacchantā ca vipassanaṃ vaḍḍhetvā arahattaṃ patvā ‘attanā paṭividdhaguṇaṃ ārocessāmā’ti mama santikaṃ āgamissanti. Etesu āgatesu dasasahassacakkavāḷadevatā ekacakkavāḷe sannipatissanti, mahāsamayo bhavissati, vivitte okāse mayā nisīdituṃ vaṭṭatī’’ti tato vivitte okāse buddhāsanaṃ paññāpetvā nisīdi.

世尊思惟曰：“此等比库虽未通晓诸净行戒处，然行者无有拙劣，渐次修习观智增长，证得阿拉汉果，彼必至我前宣说‘我证得相应圣法’。当有十万天龙众聚首于天轮颠峰，此将为盛大法会。今我当于此幽静之处开示佛法而坐。”于是于幽静处，宣说佛法，端坐。

Sabbapaṭhamaṃ kammaṭṭhānaṃ gahetvā gatatthero saha paṭisambhidāhi arahattaṃ pāpuṇi. Tato aparo tato aparoti pañcasatāpi paduminiyaṃ padumāni viya vikasiṃsu. Sabbapaṭhamaṃ arahattaṃ pattabhikkhu ‘‘bhagavato ārocessāmī’’ti pallaṅkaṃ vinibbhujitvā nisīdanaṃ papphoṭetvā uṭṭhāya dasabalābhimukho ahosi. Evaṃ aparopi aparopīti pañcasatā bhattasālaṃ pavisantā viya paṭipāṭiyāva āgamiṃsu. Paṭhamaṃ āgato vanditvā nisīdanaṃ paññāpetvā, ekamantaṃ nisīditvā, paṭividdhaguṇaṃ ārocetukāmo ‘‘atthi nu kho añño koci? Natthī’’ti nivattitvā āgatamaggaṃ olokento aparampi addasa aparampi addasayevāti sabbepi te āgantvā ekamantaṃ nisīditvā, ayaṃ imassa harāyamāno na kathesi, ayaṃ imassa harāyamāno na kathesi. Khīṇāsavānaṃ kira dve ākārā honti – ‘‘aho vata mayā paṭividdhaguṇaṃ sadevako loko khippameva paṭivijjheyyā’’ti cittaṃ uppajjati. Paṭividdhabhāvaṃ pana nidhiladdhapuriso viya na aññassa ārocetukāmā honti.

历经诸修行戒处，尊长比库证得阿拉汉，随即以分别智慧，五百朵莲花般绽开。第一得果比库诵曰：“愿随世尊学法。”遂赎铺坐，立于十力众前。如此一一，五百比库依次入食堂，循序而行。最初至者，顶礼而坐，观视注释教义，欲宣说证果：“岂有他人乎？无也。”复来者见复者，如此往还，诸众皆至，分坐一处。彼心念：“此证已灭诸烦恼者，有双相文说‘果证众所速验，于世间迅疾慧解。’然此证者，好隐密，不以明说。”

Evaṃ osaṭamatte pana tasmiṃ ariyamaṇḍale pācīnayugandharaparikkhepato abbhā mahikā dhūmo rajo rāhūti, imehi upakkilesehi vippamuttaṃ buddhuppādapaṭimaṇḍitassa lokassa rāmaṇeyyakadassanatthaṃ pācīnadisāya ukkhittarajatamayamahāādāsamaṇḍalaṃ viya, nemivaṭṭiyaṃ gahetvā, parivattiyamānarajatacakkasassirikaṃ puṇṇacandamaṇḍalaṃ ullaṅghitvā, anilapathaṃ paṭipajjittha. Iti evarūpe khaṇe laye muhutte bhagavā sakkesu viharati kapilavatthusmiṃ mahāvane mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi sabbeheva arahantehi.

当此清凉时节，于圣地之南，南方微微薄烟与尘芥缭绕天地，如广袤红云环绕圣地，仿佛月轮穿过尘雾，径路平坦。正值此时刻，世尊在迦毗罗卫城大林中，与广大比库众、五众比库尼及尽皆阿拉汉同住。

Tattha bhagavāpi mahāsammatassa vaṃse uppanno, tepi pañcasatā bhikkhū mahāsammatassa kule uppannā. Bhagavāpi khattiyagabbhe jāto, tepi khattiyagabbhe jātā. Bhagavāpi rājapabbajito, tepi rājapabbajitā. Bhagavāpi setacchattaṃ pahāya hatthagataṃ cakkavattirajjaṃ nissajjitvā pabbajito, tepi setacchattaṃ pahāya hatthagatāni rajjāni vissajjitvā pabbajitā. Iti bhagavā parisuddhe okāse, parisuddhe rattibhāge, sayaṃ parisuddho parisuddhaparivāro, vītarāgo vītarāgaparivāro, vītadoso vītadosaparivāro, vītamoho vītamohaparivāro, nittaṇho nittaṇhaparivāro, nikkileso nikkilesaparivāro, santo santaparivāro, danto dantaparivāro, mutto muttaparivāro, ativiya virocatīti. Vaṇṇabhūmi nāmesā, yattakaṃ sakkoti, tattakaṃ vattabbaṃ. Iti ime bhikkhū sandhāya vuttaṃ, ‘‘pañcamattehi bhikkhusatehi sabbeheva arahantehī’’ti.

时世尊亦生于伟大种姓中，彼亦五百比库众俱生于同伟种中。世尊亦王子出家，诸比库亦皆为王子出家。世尊弃白象盖，舍王权出家，诸比库亦弃白象盖，舍象属权柄而出家。由此，于清净时节夜半时分，世尊自净清伴，远离欲染，离除忿恚，断除愚痴，无染垢境，安乐、调伏、解脱，深证不退。称此光明境界为“色境”。在此诸比库所居，称“萨咖地”。此即所说：“当讲述诸比库，与五众比库尼，尽皆阿拉汉。”

Yebhuyyenāti bahutarā sannipatitā, mandā na sannipatitā asaññī arūpāvacaradevatā samāpannadevatāyo ca. Tatrāyaṃ sannipātakkamo – mahāvanassa kira sāmantā devatā caliṃsu, ‘‘āyāma bho! Buddhadassanaṃ nāma bahūpakāraṃ, dhammassavanaṃ bahūpakāraṃ, bhikkhusaṅghadassanaṃ bahūpakāraṃ. Āyāma āyāmā’’ti! Mahāsaddaṃ kurumānā āgantvā bhagavantañca taṃmuhuttaṃ arahattappattakhīṇāsave ca vanditvā ekamantaṃ aṭṭhaṃsu. Eteneva upāyena tāsaṃ tāsaṃ saddaṃ sutvā saddantaraaḍḍhagāvutagāvutaaḍḍhayojanayojanādivasena tiyojanasahassavitthate himavante, tikkhattuṃ tesaṭṭhiyā nagarasahassesu, navanavutiyā doṇamukhasatasahassesu, chanavutiyā paṭṭanakoṭisatasahassesu, chapaṇṇāsāya ratanākaresūti sakalajambudīpe, pubbavidehe, aparagoyāne, uttarakurumhi, dvīsu parittadīpasahassesūti sakalacakkavāḷe, tato dutiyatatiyacakkavāḷeti evaṃ dasasahassacakkavāḷesu devatā sannipatitāti veditabbā. Dasasahassacakkavāḷañhi idha dasalokadhātuyoti adhippetaṃ. Tena vuttaṃ – ‘‘dasahi ca lokadhātūhi devatā yebhuyyena sannipatitā hontī’’ti.

所谓众多者，是指大量聚集而成；迟钝者则不聚集，同样也有无想的、无形的神祇及集会的神祇。在那里众多聚集的情形是这样：据说大山四周诸神迁移，彼此议论曰：“瞧哪！佛陀示现，功德极多；闻法也大有利益；见比库僧团同样受益。大家都来吧！”于是众神成大声势，来到此地，向世尊顶礼致敬，并向已证阿拉汉、已断尽烦恼者顶礼，继而一面默默侧身坐下。这样因缘，彼等听其音声，自此音声由近至远，绵延五千由旬、由里，遍布喜马拉雅山，深入六十余城镇，遍及九千九百余水上港口，三千三百余州邑，无数珍宝环绕的整个扬子江流域，以及远古之地、阿波罗旽野、北丘陵，在两千双岛上广布于四方世界。因此，诸神得以聚集，汇集一处。这里的十万圈层，便称为“十天下界”。有云：“众多神祇以及他们聚集的十天下界自古以来皆遍布诸处。”

Evaṃ sannipatitāhi devatāhi sakalacakkavāḷagabbhaṃ yāva brahmalokā sūcighare nirantaraṃ pakkhittasūcīhi viya paripuṇṇaṃ hoti. Tattha brahmalokassa evaṃ uccattanaṃ veditabbaṃ – lohapāsāde kira sattakūṭāgārasamo pāsāṇo brahmaloke ṭhatvā adho khitto catūhi māsehi pathaviṃ pāpuṇāti. Evaṃ mahante okāse yathā heṭṭhā ṭhatvā khittāni pupphāni vā dhūmo vā upari gantuṃ, upari vā ṭhatvā khittasāsapā heṭṭhā otarituṃ antaraṃ na labhanti, evaṃ nirantarā devatā ahesuṃ. Yathā kho pana cakkavattirañño nisinnaṭṭhānaṃ asambādhaṃ hoti, āgatāgatā mahesakkhā khattiyā okāsaṃ labhantiyeva, parato parato pana atisambādhaṃ hoti. Evameva bhagavato nisinnaṭṭhānaṃ asambādhaṃ, āgatāgatā mahesakkhā devā ca brahmāno ca okāsaṃ labhantiyeva. Api sudaṃ bhagavato āsannāsannaṭṭhāne vālagganittudanamatte padese dasapi vīsatipi devā sukhume attabhāve māpetvā aṭṭhaṃsu. Sabbaparato saṭṭhi saṭṭhi devatā aṭṭhaṃsu.

如此聚集的诸神们，充满了整个圈层，从起始的具足天持续扩展至梵天世界的象房。值得于梵天界觉知的是，怀疑其为铁石作七层楼般的坚固结构，俯瞰大地时却能感受到四个月的沉降。此大空间环境，如同下沉的花朵或烟雾，无法上下穿行，乃是恒常不变的诸天聚集。正如世间王坐于王座难以挪动，诸天也只能轮番占据梵王的地位，时有轮替，频繁变更。类似地，世尊的座位亦是如此，天与梵持续轮换暂居，虽近乎永恒，却无固定停留之所。谱述于世尊前界的一片竹林间，约有二百名诸天，以细微身体聚集，彼此相对而坐。之后远方更有六十六诸天聚会。

Suddhāvāsakāyikānanti suddhāvāsavāsīnaṃ. Suddhāvāsā nāma suddhānaṃ anāgāmikhīṇāsavānaṃ āvāsā pañca brahmalokā. Etadahosīti kasmā ahosi? Te kira brahmāno samāpattiṃ samāpajjitvā yathā paricchedena vuṭṭhitā brahmabhavanaṃ olokentā pacchābhatte bhattagehaṃ viya suññataṃ addasaṃsu. Tato ‘‘kuhiṃ brahmāno gatā’’ti āvajjantā mahāsamāgamaṃ ñatvā – ‘‘ayaṃ samāgamo mahā, mayaṃ ohīnā, ohīnakānaṃ pana okāso dullabho hoti, tasmā gacchantā atucchahatthā hutvā ekekaṃ gāthaṃ abhisaṅkharitvā gacchāma. Tāya mahāsamāgame ca attano āgatabhāvaṃ jānāpessāma, dasabalassa ca vaṇṇaṃ bhāsissāmā’’ti. Iti tesaṃ samāpattito uṭṭhāya āvajjitattā etadahosi.

“清净居住者”是指六界中纯净、不退转、已断尽烦恼者的五种梵天居所。何以称为清净居？因这些梵天净居，乃是如实证入境界后的梵天，观察显现诸无漏之净处，似然于食堂视废弃空寂的住屋。他们在知悉大聚的消息后，发出召集：“此为盛大集会，我等应当赴会，因为有些清净梵天之地难得机缘，故此观众各持诗偈前往。到时将于大会中显示自来缘起及大威力。”于是不久即起身去集议会，乃成如是。

Bhagavato purato pāturahesunti pāḷiyaṃ bhagavato santike abhimukhaṭṭhāneyeva otiṇṇā viya katvā vuttā, na kho panettha evaṃ attho veditabbo. Te pana brahmaloke ṭhitāyeva gāthā abhisaṅkharitvā eko puratthimacakkavāḷamukhavaṭṭiyaṃ otari, eko dakkhiṇacakkavāḷamukhavaṭṭiyaṃ, eko pacchimacakkavāḷamukhavaṭṭiyaṃ, eko uttaracakkavāḷamukhavaṭṭiyaṃ otari. Tato puratthimacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā nīlakasiṇaṃ samāpajjitvā nīlarasmiyo vissajjetvā dasasahassacakkavāḷadevatānaṃ maṇivammaṃ paṭimuñcanto viya attano āgatabhāvaṃ jānāpetvā buddhavīthi nāma kenaci uttarituṃ na sakkā, tasmā mahatiyā buddhavīthiyāva āgantvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho attanā abhisaṅkhataṃ gāthaṃ abhāsi.

据传世尊之前有卫士，但此语不可据为字面释义。那些梵天们演唱诗偈后，有四位分别降临于东、南、西、北大陆之首。降于东方大陆的梵天，入定持有蓝色智慧光环，放射湛蓝光辉，披挂以十万个璀璨宝石，向诸十万圈层诸神显示其来临之相，诠释往来佛途之不可思议。随即携带殊胜敬礼，向世尊致以崇高敬意，侧身而坐，朗诵自拟之偈，以此示现其来临。

Dakkhiṇacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā pītakasiṇaṃ samāpajjitvā suvaṇṇapabhaṃ muñcitvā dasasahassacakkavāḷadevatānaṃ suvaṇṇapaṭaṃ pārupanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi. Pacchimacakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā lohitakasiṇaṃ samāpajjitvā lohitakarasmiyo muñcitvā dasasahassacakkavāḷadevatānaṃ rattavarakambalena parikkhipanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi. Uttaracakkavāḷamukhavaṭṭiyaṃ otiṇṇabrahmā odātakasiṇaṃ samāpajjitvā odātarasmiyo vissajjetvā dasasahassacakkavāḷadevatānaṃ sumanakusumapaṭaṃ pārupanto viya attano āgatabhāvaṃ jānāpetvā tatheva akāsi.

降于南方大陆之首的梵天，入定持有黄色智慧光环，放射金色光辉，如披黄金织幕，向十万圈层诸神显现佛陀来临之迹，依样行为。同理，降于西方大陆之首的梵天，入定持有红色智慧光环，放射红色光辉，披红色华盖，昭告十万圈层诸神佛陀来临。降于北方大陆之首的梵天，入定持有洁白智慧光环，放射洁净白光，披戴蓝花锦缎，向十万圈层诸神显现来临之像，亦效前者。

Pāḷiyaṃ pana bhagavato purato pāturahesuṃ. Atha kho tā devatā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhaṃsūti evaṃ ekakkhaṇe viya purato pātubhāvo ca abhivādetvā ekamantaṃ ṭhitabhāvo ca vutto, so iminā anukkamena ahosi, ekato katvā pana dassito. Gāthābhāsanaṃ pana pāḷiyampi visuṃ visuṃyeva vuttaṃ.

当时世尊前方护卫现身，诸神顶礼后各自坐下，恰似瞬间即成瞬息聚集，所有景象虽为一时而成，然又无分割。诸神因受世尊感召，纷纷显现自身庄严，各遗处以精妙现境，尽显尊严。世尊前方竹林中甚至具体至微细众神悉数聚集歌咏诗文，声音清晰明朗，无不和谐一致。

Tattha mahāsamayoti mahāsamūho. Pavanaṃ vuccati vanasaṇḍo. Ubhayenapi bhagavā ‘‘imasmiṃ pana vanasaṇḍe ajja mahāsamūho sannipāto’’ti āha. Tato yesaṃ so sannipāto, te dassetuṃ devakāyā samāgatāti āha. Tattha devakāyāti devaghaṭā. Āgatamha imaṃ dhammasamayanti evaṃ samāgate devakāye disvā mayampi imaṃ dhammasamūhaṃ āgatā. Kiṃ kāraṇā? Dakkhitāye aparājitasaṅghanti kenaci aparājitaṃ ajjeva tayo māre madditvā vijitasaṅgāmaṃ imaṃ aparājitasaṅghaṃ dassanatthāya āgatamhāti attho. So pana, brahmā, imaṃ gāthaṃ bhāsitvā, bhagavantaṃ abhivādetvā, puratthimacakkavāḷamukhavaṭṭiyaṃyeva aṭṭhāsi.

此处“大集”者，意为大聚集。风者，即为森林之风。世尊以双重语句说：“今日在这森林之风中，大聚集正恰巧集合。”又说，此所谓集合者，是为显现于天体。所谓天体者，即天界众生。我们此处是见此法的大集合已降临。为何缘故？乃因有胜利无敌的僧众，曾被三魔之一所折服，但经胜利之战已得胜现，此无敌僧众乃为展现此无敌僧团而来。其意在此。那时梵天朗诵此偈，向世尊顶礼后，正如东轮初升时的光景，庄严肃立。

Atha dutiyo vuttanayeneva āgantvā abhāsi. Tattha tatra bhikkhavoti tasmiṃ sannipātaṭṭhāne bhikkhū. Samādahaṃsūti samādhinā yojesuṃ. Cittamattano ujukaṃ akaṃsūti attano citte sabbe vaṅkakuṭilajimhabhāve haritvā ujukaṃ akariṃsu. Sārathīva nettāni gahetvāti yathā samappavattesu sindhavesu odhastapatodo sārathī sabbayottāni gahetvā acodento avārento tiṭṭhati, evaṃ chaḷaṅgupekkhāya samannāgatā guttadvārā sabbepete pañcasatā bhikkhū indriyāni rakkhanti paṇḍitā, ete daṭṭhuṃ idhāgatamhā bhagavāti, sopi gantvā yathāṭhāneyeva aṭṭhāsi.

次有第二位说者来此而说。彼时彼地为僧众聚集之处。意为“以禅定为系”。诸比库心意纯正，毫无邪念，心念皆除曲折、迷乱、昏沉，心志纯正之意。彼如驾车者控御缰绳，驱策骏马，令其在适当道路迅时疾驰。诸有六根若车辕，得善防护，五百余比库具此护法之慧。诸比库视此天降世尊已然于此地庄重肃立。

Atha tatiyo vuttanayeneva āgantvā abhāsi. Tattha chetvā khīlanti rāgadosamohakhīlaṃ chinditvā. Palighanti rāgadosamohapalighameva. Indakhīlanti rāgadosamohaindakhīlameva . Ūhacca manejāti ete taṇhāejāya anejā bhikkhū indakhīlaṃ ūhacca samūhanitvā catūsu disāsu appaṭihatacārikaṃ caranti. Suddhāti nirupakkilesā. Vimalāti nimmalā. Idaṃ tasseva vevacanaṃ. Cakkhumatāti pañcahi cakkhūhi cakkhumantena. Sudantāti cakkhutopi dantā sotatopi ghānatopi jivhātopi kāyatopi manatopi dantā. Susunāgāti taruṇanāgā. Tatrāyaṃ vacanattho – chandādīhi na gacchantīti nāgā, tena tena maggena pahīne kilese na āgacchantīti nāgā, nānappakāraṃ āguṃ na karontīti nāgā. Ayamettha saṅkhepo, vitthāro pana mahāniddese (mahāni. 80) vuttanayeneva veditabbo.

又第三者来此言。彼时斩断烦恼枷锁，断除贪嗔痴等堕落恶习。破除阴毒嗔痴，同样断除。此喻为破除烦恼之锁链。比库如众蛇伏藏，聚集四方，不妨碍无碍而行。所谓净者为无垢污者。所谓清净者为无瑕污者。此为此等语句之义。所谓明者者，谓具五眼之明。所谓驯者者，眼、耳、鼻、舌、身、意，诸根皆调伏。所谓善听者者，指年轻之蛇。此中意即：诸蛇不随欲等诸垢染，故不游行。因除诸烦恼故不来。如是不现各自异行。此约略意，详见大义书(大义第八十)同此说法。

Apica –

又——

‘‘Āguṃ na karoti kiñci loke,

“不作任何侵害于世间者，

Sabbasaṃyoga visajja bandhanāni;

舍弃诸缚，断绝各种束缚；

Sabbattha na sajjatī vimutto,

无论何处皆不惊惧，无有束缚而得解脱；

Nāgo tādi pavuccate tathattā’’ti. –

此乃如实所说，如同巨龙一般。

Evamettha attho veditabbo. Susunāgāti susū nāgā, susunāgabhāvasampattiṃ pattāti attho. Te evarūpe anuttarena yoggācariyena damite taruṇanāge dassanāya āgatamha bhagavāti. Sopi gantvā yathāṭhāneyeva aṭṭhāsi.

对此义理应当如此了解。所谓『肥龙』者，即肥壮的龙，意指获得肥龙之相的功德。彼等为此等形态，能被无上导师所驯服。我们此刻所见的年轻巨龙，正是前来示现给世尊。世尊来了，依然立于本处。

Atha catuttho vuttanayeneva āgantvā abhāsi. Tattha gatāseti nibbematikasaraṇagamanena gatā. Sopi gantvā yathāṭhāneyeva aṭṭhāsīti. Sattamaṃ.

继而第四位随从也是如此而来，便开示说：彼已往至涅槃之境，于寂灭栖止中已达归宿。即便此次来到，仍然立于本处。第七者亦然。

8. Sakalikasuttavaṇṇanā第八，《石片经》注释

§38

38. Aṭṭhame maddakucchisminti evaṃnāmake uyyāne. Tañhi ajātasattumhi kucchigate tassa mātarā – ‘‘ayaṃ mayhaṃ kucchigato gabbho rañño sattu bhavissati. Kiṃ me iminā’’ti? Gabbhapātanatthaṃ kucchi maddāpitā. Tasmā ‘‘maddakucchī’’ti saṅkhaṃ gataṃ. Migānaṃ pana abhayavāsatthāya dinnattā migadāyoti vuccati.

第三十八节。第八名为读杖者（Maddakucchismi）者，乃名为『读杖』的园中者。彼时在未生怨者（Ajātasattu）处，母亲入杖行走时谓曰：“此乃我胎中读杖者胎儿，将来必为王之怨敌，我对此有何益？”此杖行乃为防止胎儿堕胎而施之。因此得名『读杖』。而对于猎者们，为得无畏住所而被给予护猎者名号为猎者之契。

Tena kho pana samayenāti ettha ayaṃ anupubbikathā – devadatto hi ajātasattuṃ nissāya dhanuggahe ca dhanapālakañca payojetvāpi tathāgatassa jīvitantarāyaṃ kātuṃ asakkonto ‘‘sahattheneva māressāmī’’ti gijjhakūṭapabbataṃ abhiruhitvā mahantaṃ kūṭāgārappamāṇaṃ silaṃ ukkhipitvā, ‘‘samaṇo gotamo cuṇṇavicuṇṇo hotū’’ti pavijjhi. Mahāthāmavā kiresa pañcannaṃ hatthīnaṃ balaṃ dhāreti. Aṭṭhānaṃ kho panetaṃ, yaṃ buddhānaṃ parūpakkamena jīvitantarāyo bhaveyyāti taṃ tathāgatassa sarīrābhimukhaṃ āgacchantaṃ ākāse aññā silā uṭṭhahitvā sampaṭicchi. Dvinnaṃ silānaṃ sampahārena mahanto pāsāṇassa sakalikā uṭṭhahitvā bhagavato piṭṭhipādapariyantaṃ abhihani, pādo mahāpharasunā pahato viya samuggatalohitena lākhārasamakkhito viya ahosi. Bhagavā uddhaṃ ulloketvā devadattaṃ etadavoca – ‘‘bahu tayā moghapurisa, apuññaṃ pasutaṃ, yo tvaṃ paduṭṭhacitto vadhakacitto tathāgatassa lohitaṃ uppādesī’’ti. Tato paṭṭhāya bhagavato aphāsu jātaṃ. Bhikkhū cintayiṃsu – ‘‘ayaṃ vihāro ujjaṅgalo visamo, bahūnaṃ khattiyādīnañceva pabbajitānañca anokāso’’ti. Te tathāgataṃ mañcasivikāya ādāya maddakucchiṃ nayiṃsu. Tena vuttaṃ – ‘‘tena kho pana samayena bhagavato pādo sakalikāya khato hotī’’ti.

彼时，实际上，此处先说一段前说之事。迭瓦达德依凭未生怨者，怀持弓装备，乃护卫，同时侍奉正自觉者之生命；其不能令世尊生变，遂言“于此处当杀敌”。登上蛤蟆峰山，掷下巨大岩石，推倒了寺庙般大小的石头，言「比库果德玛须清净无瑕」。耶翰大军持有五象之力。在此八处地区，若以他人方式蓄生命之危，正自觉者身体前方，天上飞落另一石相，撞击合拢成大块之岩，击破世尊脚部，足如大斧劈断，以漫流红血为铁针所刺之状。世尊抬头看天，告迭瓦达德曰：“你乃愚痴无德之人，生恶心杀念，污染如来血者。”世尊由此伤亡，霎时不省人事。比库们心念：“此处寺院坍塌倒塌，混乱不安，诸多刹帝利及出家众皆无去处。”随后，众人携带巨盾，护持读杖，前往。经曰：“彼时，世尊之脚被大块岩石击断。”

Bhusāti balavatiyo. Sudanti nipātamattaṃ. Dukkhanti sukhapaṭikkhepo. Tibbāti bahalā. Kharāti pharusā. Kaṭukāti tikhiṇā. Asātāti amadhurā. Na tāsu mano appeti, na tā manaṃ appāyanti vaḍḍhentīti amanāpā. Sato sampajānoti vedanādhivāsanasatisampajaññena samannāgato hutvā. Avihaññamānoti apīḷiyamāno, samparivattasāyitāya vedanānaṃ vasaṃ agacchanto.

大地之力充盛者。苦乐之感并存刚烈。欣喜急速且深厚。粗犷而刚猛。尖锐而锋利。虚伪而不甘甜。此等种种，心不随之，不令心增长，此谓不悦。具足正念智觉，具足对受乐受觉知之觉知，得此安住。亦不迷惑心生，虽被苦受环绕，仍不颠倒，得受感之控制。

Sīhaseyyanti ettha kāmabhogiseyyā, petaseyyā, sīhaseyyā, tathāgataseyyāti catasso seyyā. Tattha ‘‘yebhuyyena, bhikkhave, kāmabhogī sattā vāmena passena sentī’’ti ayaṃ kāmabhogiseyyā. Tesu hi yebhuyyena dakkhiṇapassena sayāno nāma natthi. ‘‘Yebhuyyena, bhikkhave, petā uttānā sentī’’ti ayaṃ petaseyyā. Appamaṃsalohitattā hi aṭṭhisaṅghāṭajaṭitā ekena passena sayituṃ na sakkonti, uttānāva senti. ‘‘Yebhuyyena, bhikkhave, sīho migarājā naṅguṭṭhaṃ antarasatthimhi anupakkhipitvā dakkhiṇena passena setī’’ti ayaṃ sīhaseyyā. Tejussadattā hi sīho migarājā dve purimapāde ekasmiṃ, ‘pacchimapāde ekasmiṃ ṭhāne ṭhapetvā naṅguṭṭhaṃ antarasatthimhi pakkhipitvā purimapādapacchimapādanaṅguṭṭhānaṃ ṭhitokāsaṃ sallakkhetvā dvinnaṃ purimapādānaṃ matthake sīsaṃ ṭhapetvā sayati, divasampi sayitvā pabujjhamāno na utrasanto pabujjhati, sīsaṃ pana ukkhipitvā purimapādādīnaṃ ṭhitokāsaṃ sallakkheti’. Sace kiñci ṭhānaṃ vijahitvā ṭhitaṃ hoti, ‘‘nayidaṃ tuyhaṃ jātiyā, na sūrabhāvassa anurūpa’’nti anattamano hutvā tattheva sayati, na gocarāya pakkamati. Avijahitvā ṭhite pana ‘‘tuyhaṃ jātiyā ca sūrabhāvassa ca anurūpamida’’nti haṭṭhatuṭṭho uṭṭhāya sīhavijambhitaṃ vijambhitvā kesarabhāraṃ vidhunitvā tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati. Catutthajjhānaseyyā pana ‘‘tathāgataseyyā’’ti vuccati. Tāsu idha sīhaseyyā āgatā. Ayañhi tejussadairiyāpathattā uttamaseyyā nāma.

此处所谓狮卧者，即欲乐卧、饿鬼卧、狮子卧、如来卧，四种卧也。其中“如佛弟子，游乐者卧为左侧”，谓之欲乐卧。在此等，真正无能以右视为卧。又所谓“如佛弟子，饿鬼向背卧时”，此为饿鬼卧。彼因无肉血，八十件纠缠困扰之故，难以仅用一眼可卧，皆向背卧。此外“如佛弟子，狮王卧其前脚一于某处，后脚一于另一处，脚指间无支撑，仅脚根触地，前后脚指相对，头置于两前脚根间，卧息中醒亦不骤起，头昂起而护持前脚根处”。若起立失位，则心言：“此非汝之本性及颜色相称”，心不安住，坐立不安。复若立而未起，言：“此为君之本性及颜色相称”，则怒气起，复睁眼吼叫，震动狮鬃，发出猛狮吼，起身而向远方。第四禅之卧，称为如来卧。其中狮卧即属此类。此为光明威力最盛之极妙卧也。

Pāde pādanti dakkhiṇapāde vāmapādaṃ. Accādhāyāti atiādhāya, īsakaṃ atikkamma ṭhapetvā . Gopphakena hi gopphake jāṇunā vā jāṇumhi saṅghaṭṭiyamāne abhiṇhaṃ vedanā uppajjati, cittaṃ ekaggaṃ na hoti, seyyā aphāsukā hoti. Yathā na saṅghaṭṭeti, evaṃ atikkamma ṭhapite vedanā nuppajjati, cittaṃ ekaggaṃ hoti, seyyā phāsu hoti. Tasmā evaṃ nipajji. Sato sampajānoti sayanapariggāhakasatisampajaññena samannāgato. ‘‘Uṭṭhānasañña’’nti panettha na vuttaṃ, gilānaseyyā hesā tathāgatassa.

足谓前足，左足谓后足。过足者，以过度置放足。因邻足曲膝相触不起痛，心单一不散，卧相柔快。若不触膝则虽过置，觉痛，心杂不安，卧相不柔。故宜如此安卧。具正念智觉，善知当前卧具。所谓“起见受”此未言到，不适卧病卧为佛卧也。

Sattasatāti imasmiṃ sutte sabbāpi tā devatā gilānaseyyaṭṭhānaṃ āgatā. Udānaṃ udānesīti gilānaseyyaṃ āgatānaṃ domanassena bhavitabbaṃ siyā. Imāsaṃ pana tathāgatassa vedanādhivāsanaṃ disvā, ‘‘aho buddhānaṃ mahānubhāvatā! Evarūpāsu nāma vedanāsu vattamānāsu vikāramattampi natthi, sirīsayane alaṅkaritvā ṭhapitasuvaṇṇarūpakaṃ viya aniñjamānena kāyena nipanno, idānissa adhikataraṃ mukhavaṇṇo virocati, ābhāsampanno puṇṇacando viya sampati vikasitaṃ viya ca aravindaṃ assa mukhaṃ sobhati, kāyepi vaṇṇāyatanaṃ idāni susammaṭṭhakañcanaṃ viya vippasīdatī’’ti udānaṃ udapādi.

七百指此经中所有天众悉集于病卧处。苦痛苦恼数语示病卧众。彼见佛受感痛苦，思：“佛陀大圣，端正广大！受此痛苦变化无从产生，如金床上置饰金卧具，安静金光映照身体，今彼面色更胜昔时，光辉如圆月，开张如莲花，面容端正美妙，身色现已净金色，明净庄严”。由此欢喜语发。

Nāgovata bhoti, ettha bhoti dhammālapanaṃ. Balavantaṭṭhena nāgo. Nāgavatāti nāgabhāvena. Sīho vatātiādīsu asantāsanaṭṭhena sīho. Byattaparicayaṭṭhena kāraṇākāraṇajānanena vā ājānīyo. Appaṭisamaṭṭhena nisabho. Gavasatajeṭṭhako hi usabho, gavasahassajeṭṭhako vasabho, gavasatasahassajeṭṭhako nisabhoti vuccati. Bhagavā pana appaṭisamaṭṭhena āsabhaṃ ṭhānaṃ paṭijānāti. Tenevatthena idha ‘‘nisabho’’ti vutto. Dhuravāhaṭṭhena dhorayho. Nibbisevanaṭṭhena danto.

龙歌唱者，此称为歌唱。《龙歌》谓龙形。《狮者》意谓立不安者。因体态异，称狮。异类知己因果相生位置，名异。《小吼牛》谓母牛，小吼牛意。大母牛命名为牛王。万牛群立聚威仪者，称牛王。世尊则以“小吼牛”为立处，故称之。高山稳重，称为驮峰。安息者称为驯服。

Passāti aniyamitāṇatti. Samādhinti arahattaphalasamādhiṃ. Suvimuttanti phalavimuttiyā suvimuttaṃ. Rāgānugataṃ pana cittaṃ abhinataṃ nāma hoti, dosānugataṃ apanataṃ. Tadubhayapaṭikkhepena na cābhinataṃ na cāpanatanti āha. Na ca sasaṅkhāraniggayhavāritagatanti na sasaṅkhārena sappayogena kilese niggahetvā vāritavataṃ, kilesānaṃ pana chinnattā vataṃ phalasamādhinā samāhitanti attho. Atikkamitabbanti viheṭhetabbaṃ ghaṭṭetabbaṃ. Adassanāti aññāṇā. Aññāṇī hi andhabālova evarūpe satthari aparajjheyyāti devadattaṃ ghaṭṭayamānā vadanti.

视之谓无规则。禅定者谓阿拉汉果禅定。安乐谓心得以究竟解脱。随嗔心即为被害心，无嗔心即未被害也。以嗔与被害念相对，即无嗔亦无害，是言。亦非由行蕴取热，非由行蕴通连烦恼束缚，亦非烦恼断灭而其意生，是由果禅定中断诸烦恼故得安住。谓当超越、断杀、压制烦恼。无见谓无知。无知者如瞎童仆，此种师傅不得犯禁，梵天所说及迦叶所言。

Pañcavedāti itihāsapañcamānaṃ vedānaṃ dhārakā. Sataṃ samanti vassasataṃ. Tapassīti tapanissitakā hutvā. Caranti carantā. Na sammāvimuttanti sacepi evarūpā brāhmaṇā vassasataṃ caranti, cittañca nesaṃ sammā vimuttaṃ na hoti. Hīnattarūpā na pāraṃ gamā teti hīnattasabhāvā te nibbānaṅgamā na honti. ‘‘Hīnattharūpā’’tipi pāṭho, hīnatthajātikā parihīnatthāti attho. Taṇhādhipannāti taṇhāya ajjhotthaṭā. Vatasīlabaddhāti ajavatakukkuravatādīhi ca vatehi tādiseheva ca sīlehi baddhā. Lūkhaṃ tapanti pañcātapatāpanaṃ kaṇṭakaseyyādikaṃ tapaṃ. Idāni sā devatā sāsanassa niyyānikabhāvaṃ kathentī na mānakāmassātiādimāha. Taṃ vuttatthamevāti. Aṭṭhamaṃ.

五种韵音是五种声音的承载者。它们持续百年又百年。所谓苦行者，是指依止苦行而生活的人。他们行走于世间，持续流浪。然而，即便这些婆罗门行走百年，其心也不能获得正真正确的解脱。那些较低劣的性质，不能超越彼岸之境界，因而本性低劣者无涅槃可达。“低劣性质”的三种读法即是“低劣出生”的意思，意指目的遭到抛弃。所谓贪欲之主，是指被贪欲所支配的人。所谓持戒者，则是指以未生的犬、猪等类似的诫律所束缚之人。人在酷热中忍受五种酷热，包括荆棘床等诸苦行。如今这尊天人论述法教的超越性，非为世俗的名利所为。这即是所说的意义，第八种。

9. Paṭhamapajjunnadhītusuttavaṇṇanā九、《第一巴君那之女经》注释

§39

39. Navame pajjunnassa dhītāti pajjunnassa nāma vassavalāhakadevarañño cātumahārājikassa dhītā. Abhivandeti bhagavā tumhākaṃ pāde vandāmi. Cakkhumatāti pañcahi cakkhūhi cakkhumantena tathāgatena. Dhammo anubuddhoti, ‘‘idaṃ mayā pubbe paresaṃ santike kevalaṃ sutaṃyeva āsī’’ti vadati. Sāhaṃ dānīti, sā ahaṃ idāni. Sakkhi jānāmīti, paṭivedhavasena paccakkhameva jānāmi. Vigarahantāti, ‘‘hīnakkharapadabyañjano’’ti vā ‘‘aniyyāniko’’ti vā evaṃ garahantā. Roruvanti, dve roruvā – dhūmaroruvo ca jālaroruvo ca. Tattha dhūmaroruvo visuṃ hoti, jālaroruvoti pana avīcimahānirayassevetaṃ nāmaṃ. Tattha hi sattā aggimhi jalante jalante punappunaṃ ravaṃ ravanti, tasmā so ‘‘roruvo’’ti vuccati. Ghoranti dāruṇaṃ. Khantiyā upasamena upetāti ruccitvā khamāpetvā gahaṇakhantiyā ca rāgādiupasamena ca upetāti. Navamaṃ.

三十九、所谓第九者——乃控制天气的天王之女。世尊在此对汝辈屈足顶礼，称赞汝等的睿智。所谓具眼者，是指凭五种眼力以如来为具足智慧者。所谓已生法，是玩味“我以前只闻而未亲证”为意。‘我现在施舍’者即所说‘我现在是施主’。‘我知晓’意味着亲证了解而非空言。所谓放弃，是指‘恶劣音调的字词’或‘不可捉摸的音调’而摈弃之。所谓哀伤，有两种哀伤——烟雾状哀伤与网状哀伤。其中烟雾哀伤令人恶心，网状哀伤则类似鬼畜大地狱名号。因众生在火中烧灼反复呼喊故名‘哀伤’。可怖惨烈。由忍耐与息心得以克服，亦即以接受、宽恕、深忍及于贪嗔痴的调伏而得到降伏。第九。

10. Dutiyapajjunnadhītusuttavaṇṇanā十、《第二巴君那之女经》注释

§40

40. Dasame dhammañcāti ca saddena saṅghañca, iti tīṇi ratanāni namassamānā idhāgatāti vadati. Atthavatīti, atthavatiyo. Bahunāpi kho tanti yaṃ dhammaṃ sā abhāsi, taṃ dhammaṃ bahunāpi pariyāyena ahaṃ vibhajeyyaṃ. Tādiso dhammoti, tādiso hi ayaṃ bhagavā dhammo, taṃsaṇṭhito tappaṭibhāgo bahūhi pariyāyehi vibhajitabbayuttakoti dasseti. Lapayissāmīti, kathayissāmi. Yāvatā me manasā pariyattanti yattakaṃ mayā manasā pariyāpuṭaṃ, tassatthaṃ divasaṃ avatvā madhupaṭalaṃ pīḷentī viya muhutteneva saṃkhittena kathessāmi. Sesaṃ uttānamevāti. Dasamaṃ.

四十、因为‘法’与‘僧’等三种宝物令一切庄严尊贵，因此称此为宝。所谓‘意涵’为蕴涵之意。世尊多次宣说此法，我亦将加以详述。所谓‘此等法’，意谓此为世尊之法，须以种种诠释方法详细划分而明晰。‘我将启讲’者，指我将用简洁语言讲述，尽我心中所念，如同在一天中采蜜摁取花蜜一般，精炼而短促地叙述。其余部分皆为升华之道。第四十。

Satullapakāyikavaggo catuttho. · 萨都拉巴天众品第四。

5. Ādittavaggo

第五篇燃烧品

1. Ādittasuttavaṇṇanā一、《燃烧经》注释

§41

41. Ādittavaggassa paṭhame jarāya maraṇena cāti desanāsīsametaṃ, rāgādīhi pana ekādasahi aggīhi loko ādittova. Dānenāti dānacetanāya. Dinnaṃ hoti sunīhatanti dānapuññacetanāhi dāyakasseva hoti gharasāmikassa viya nīhatabhaṇḍakaṃ, tenetaṃ vuttaṃ. Corā harantīti adinne bhoge corāpi haranti rājānopi, aggipi ḍahati, ṭhapitaṭṭhānepi nassanti. Antenāti maraṇena. Sarīraṃ sapariggahanti sarīrañceva corādīnaṃ vasena avinaṭṭhabhoge ca. Saggamupetīti vessantaramahārājādayo viya sagge nibbattatīti. Paṭhamaṃ.

四十一、燃烧品第一章由老年与死亡讲起，随后言及贪欲等十一种烈火焚燃天下。所谓施舍，是指以布施心愿为意。布施者因慈善心而将财物献与施与者，如同家主赠送储藏的器物。盗贼夺取未获许可的财物，盗贼亦会抢劫国王，烈火焚毁，原物所在之处也随之毁坏。死亡即终止色身。身体虽保有盗等财物，但这些财物无法永恒停驻。所谓升天，应指众天长者等如天界生者。第一章。

2. Kiṃdadasuttavaṇṇanā二、《施何物经》注释

§42

42. Dutiye annadoti yasmā atibalavāpi dve tīṇi bhattāni abhutvā uṭṭhātuṃ na sakkoti, bhutvā pana dubbalopi hutvā balasampanno hoti, tasmā ‘‘annado balado’’ti āha. Vatthadoti yasmā surūpopi duccoḷo vā acoḷo vā virūpo hoti ohīḷito duddasiko, vatthacchanno devaputto viya sobhati , tasmā ‘‘vatthado hoti vaṇṇado’’ti āha. Yānadoti hatthiyānādīnaṃ dāyako. Tesu pana –

四十二、第二章：所谓食物者，虽极强者亦不能在饥饿时起身，弱者更难。饥饿曾变弱后，仍能恢复体力，因此曰食物即力量。所谓衣服者，指粗劣、破坏、污秽之衫衣，遮体但不美观，天子之子如天人般华美。由是曰衣服即色载。所谓车辆者，乃大象等役用运输工具。

‘‘Na hatthiyānaṃ samaṇassa kappati,

‘‘杀生之物非比库所用，

Na assayānaṃ, na rathena yātuṃ;

非座车非战车亦不能取用；

Idañca yānaṃ samaṇassa kappati,

此则比库所用之载具，

Upāhanā rakkhato sīlakhandha’’nti.

乃修习戒律所护之床席’’。

Tasmā chattupāhanakattarayaṭṭhimañcapīṭhānaṃ dāyako, yo ca maggaṃ sodheti, nisseṇiṃ karoti, setuṃ karoti, nāvaṃ paṭiyādeti, sabbopi yānadova hoti. Sukhado hotīti yānassa sukhāvahanato sukhado nāma hoti. Cakkhudoti andhakāre cakkhumantānampi rūpadassanābhāvato dīpado cakkhudo nāma hoti, anuruddhatthero viya dibbacakkhu sampadampi labhati.

因此，赐予床铺、帐篷、炉灶、坐席者，如同给予行路之具；其人若修道，则如建桥造路，不弃船只，一切皆如方便之交通工具。此具安乐之义，所谓载具能承载安乐。眼者在黑暗中，虽有视觉者亦无法见色，此时如灯者称为眼，长老阿努鲁达亦得天眼之神通。

Sabbadado hotīti sabbesaṃyeva balādīnaṃ dāyako hoti. Dve tayo gāme piṇḍāya caritvā kiñci aladdhā āgatassāpi sītalāya pokkharaṇiyā nhāyitvā patissayaṃ pavisitvā muhuttaṃ mañce nipajjitvā uṭṭhāya nisinnassa hi kāye balaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa ca kāye vaṇṇāyatanaṃ vātātapehi jhāyati, patissayaṃ pavisitvā dvāraṃ pidhāya muhuttaṃ nipannassa ca visabhāgasantati vūpasammati, sabhāgasantati okkamati, vaṇṇāyatanaṃ āharitvā pakkhittaṃ viya hoti. Bahi vicarantassa pāde kaṇṭako vijjhati, khāṇu paharati, sarīsapādiparissayo ceva corabhayañca uppajjati, patissayaṃ pavisitvā dvāraṃ pidhāya nipannassa sabbete parissayā na honti, dhammaṃ sajjhāyantassa dhammapītisukhaṃ, kammaṭṭhānaṃ manasikarontassa upasamasukhaṃ uppajjati. Tathā bahi vicarantassa ca sedā muccanti, akkhīni phandanti, senāsanaṃ pavisanakkhaṇe kūpe otiṇṇo viya hoti, mañcapīṭhādīni na paññāyanti. Muhuttaṃ nisinnassa pana akkhipasādo āharitvā pakkhitto viya hoti, dvārakavāṭavātapānamañcapīṭhādīni paññāyanti. Tena vuttaṃ – ‘‘so ca sabbadado hoti, yo dadāti upassaya’’nti.

所谓布施者，乃众生所有诸力诸能之给予者。譬如村中行乞者虽未获衣食，入凉池浴后，或稍息于床榻，身获力量，仿佛展翅。外出时，身受风与炎热之苦；入凉处闭门暫息，即得舒缓，身如展翅。外出时脚刺荆棘，踵受磨挲，蛇蝎盗贼危患生起，入内闭门，身无诸害；忆法修习，生出心灵欢喜，安住修行得安乐。如是，户外规矩放松，眼昏耳聋，不识坐具床席；少时坐定，心安体定，视门窗风气，觉知周遭床榻。故有云——“给予所依者即为诸力之授予”。

Amataṃdado ca so hotīti paṇītabhojanassa pattaṃ pūrento viya amaraṇadānaṃ nāma deti. Yo dhammamanusāsatīti yo dhammaṃ anusāsati, aṭṭhakathaṃ katheti, pāḷiṃ vāceti, pucchitapañhaṃ vissajjeti, kammaṭṭhānaṃ ācikkhati, dhammassavanaṃ karoti, sabbopesa dhammaṃ anusāsati nāma. Sabbadānānañca idaṃ dhammadānameva agganti veditabbaṃ. Vuttampi cetaṃ –

所谓不死之施者，他如同盛满美味膳食的盘子，给予不死之施。何为法之教导者？即是引导法者，讲说论书，使用巴利语，解答所问的问题，教授修行法，听闻法义，普遍讲授法者。此即所谓法之教施。诸种施中，此法施当为最上，应当了知。

‘‘Sabbadānaṃ dhammadānaṃ jināti,

经中亦有云：

Sabbarasaṃ dhammaraso jināti;

‘诸种施中法施胜利，

Sabbaratiṃ dhammarati jināti,

诸味之中法之甘露胜利，

Taṇhakkhayo sabbadukkhaṃ jinātī’’ti. (dha. pa. 354); Dutiyaṃ;

诸乐之中法之乐胜利，

3. Annasuttavaṇṇanā三、《食物经》注释

§43

43. Tatiye abhinandantīti patthenti. Bhajatīti upagacchati, cittagahapatisīvalittherādike viya pacchato anubandhati. Tasmāti yasmā idhaloke paraloke ca annadāyakameva anugacchati, tasmā. Sesaṃ uttānamevāti. Tatiyaṃ.

第四十三章（在）第三次称赞意谓称赞，奉行意谓接近，心主观照之长老等如后继阿难那样随顺。所以，因为此者仅伴随此世彼世施食主，故此应作总结言。此为第三。

4. Ekamūlasuttavaṇṇanā4. 一根经注释

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44. Catutthe ekamūlanti avijjā taṇhāya mūlaṃ, taṇhā avijjāya. Idha pana taṇhā adhippetā. Dvīhi sassatucchedadiṭṭhīhi āvaṭṭatīti dvirāvaṭṭā. Sā ca rāgādīhi tīhi malehi timalā. Tatrāssā moho sahajātakoṭiyā malaṃ hoti, rāgadosā upanissayakoṭiyā. Pañca pana kāmaguṇā assā pattharaṇaṭṭhānā, tesu sā pattharatīti pañcapattharā. Sā ca apūraṇīyaṭṭhena samuddo. Ajjhattikabāhiresu panesā dvādasāyatanesu āvaṭṭati parivaṭṭatīti dvādasāvaṭṭā. Apatiṭṭhaṭṭhena pana pātāloti vuccatīti. Ekamūlaṃ…pe… pātālaṃ, atari isi, uttari samatikkamīti attho. Catutthaṃ.

第四者，根本为无明，是渴爱的根本，反之渴爱亦是无明之根。此处渴爱为支配者。由两个断灭见的观点所包围，称为双重包围。此包围由贪欲等三种污垢构成，是污秽之深渊。其中心有与生俱来的迷惑污垢，及依赖贪欲和嗔恨而生的污垢。又五种欲根为泥沙淤积之处，故称五淤泥。该淤泥如不被填满之水海。于内外十二根中循环包围，故称十二包围。因不稳固，称为幽冥，意为无底洞、无彼岸、不可超越者。第四者如是。

5. Anomasuttavaṇṇanā5. 无名经注释

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45. Pañcame anomanāmanti sabbaguṇasamannāgatattā avekallanāmaṃ, paripūranāmanti attho. Nipuṇatthadassinti bhagavā saṇhasukhume khandhantarādayo atthe passatīti nipuṇatthadassī. Paññādadanti anvayapaññādhigamāya paṭipadaṃ kathanavasena paññāya dāyakaṃ. Kāmālaye asattanti pañcakāmaguṇālaye alaggaṃ. Kamamānanti bhagavā mahābodhimaṇḍeyeva ariyamaggena gato, na idāni gacchati, atītaṃ pana upādāya idaṃ vuttaṃ. Mahesinti mahantānaṃ sīlakkhandhādīnaṃ esitāraṃ pariyesitāranti. Pañcamaṃ.

第五者称为无漏名，意指具备一切善根的圆满所成，名为圆满。佛陀为此显示精巧微妙的身心内藏法，称为精巧显现。第五者谓为智慧宝，因得智慧而修道的过程。欲界中存在的五类欲根是彼此分离的。所说的生计即佛陀已至菩提树下修道，虽今不复来，但过去因执着而言此。所谓大者，是指修持戒法等广大功德者。第五者如是。

6. Accharāsuttavaṇṇanā6. 天女经注释

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46. Chaṭṭhe accharāgaṇasaṅghuṭṭhanti ayaṃ kira devaputto satthusāsane pabbajitvā vattapaṭipattiṃ pūrayamāno pañcavassakāle pavāretvā dvemātikaṃ paguṇaṃ katvā kammākammaṃ uggahetvā cittarucitaṃ kammaṭṭhānaṃ uggaṇhitvā sallahukavuttiko araññaṃ pavisitvā yo bhagavatā majjhimayāmo sayanassa koṭṭhāsoti anuññāto. Tasmimpi sampatte ‘‘pamādassa bhāyāmī’’ti mañcakaṃ ukkhipitvā rattiñca divā ca nirāhāro kammaṭṭhānameva manasākāsi.

第六者谓不退法萨群，是指一位天子出家，经过五年遵行出家生活后，积累了两倍的功德业力，选择了悦心的修行业处。之后以轻便语闻赞叹，入深林隐居。此人乃为世尊之中道努力者，名为柯提。其未获许可。此人置床曰“我惧散逸”，昼夜在修行中不离舍饮食。

Athassa abbhantare satthakavātā uppajjitvā jīvitaṃ pariyādiyiṃsu. So dhurasmiṃyeva kālamakāsi. Yo hi koci bhikkhu caṅkame caṅkamamāno vā ālambanatthambhaṃ nissāya ṭhito vā caṅkamakoṭiyaṃ cīvaraṃ sīse ṭhapetvā nisinno vā nipanno vā parisamajjhe alaṅkatadhammāsane dhammaṃ desento vā kālaṃ karoti, sabbo so dhurasmiṃ kālaṃ karoti nāma. Iti ayaṃ caṅkamane kālaṃ katvā upanissayamandatāya āsavakkhayaṃ appatto tāvatiṃsabhavane mahāvimānadvāre niddāyitvā pabujjhanto viya paṭisandhiṃ aggahesi. Tāvadevassa suvaṇṇatoraṇaṃ viya tigāvuto attabhāvo nibbatti.

此时师中起风，生命动摇。他处境艰难。若有比库行走或依靠以托住行，披缁袍坐卧，聚集中时讲法，即是行时，用此时。此时即是走动之时，借此退除烦恼断除污染，在三十有余天上大宫殿门口恍若睡觉般生起现前续命。其身如出现三倍的金门光辉。

Antovimāne sahassamattā accharā taṃ disvā, ‘‘vimānasāmiko devaputto āgato, ramayissāma na’’nti tūriyāni gahetvā parivārayiṃsu. Devaputto na tāva cutabhāvaṃ jānāti, pabbajitasaññīyeva accharā oloketvā vihāracārikaṃ āgataṃ mātugāmaṃ disvā lajjī. Paṃsukūliko viya upari ṭhitaṃ ghanadukūlaṃ ekaṃsaṃ karonto aṃsakūṭaṃ paṭicchādetvā indriyāni okkhipitvā adhomukho aṭṭhāsi. Tassa kāyavikāreneva tā devatā ‘‘samaṇadevaputto aya’’nti ñatvā evamāhaṃsu – ‘‘ayya, devaputta, devaloko nāmāyaṃ, na samaṇadhammassa karaṇokāso, sampattiṃ anubhavanokāso’’ti. So tatheva aṭṭhāsi. Devatā ‘‘na tāvāyaṃ sallakkhetī’’ti tūriyāni paggaṇhiṃsu. So tathāpi anolokentova aṭṭhāsi.

外现界限千百，众群天子见此女行者说：“天宫主之子天子来了，我们且游乐。”遂领众护围观。女行者不识其死相，如出家者之见，视其为女行者，慌乱羞惭。宛如覆盖满尘埃堆，掩蔽其感官，头朝下直立。天人因其形变即知“此乃沙门天子”，说“贤天子，此天界非沙门法修行处，非可证境，无法得福。”女行者亦如此伫立。诸天说“此非适当标志”，便掩去其光。女行者虽不能回视，仍伫立如故。

Athassa sabbakāyikaṃ ādāsaṃ purato ṭhapayiṃsu. So chāyaṃ disvā cutabhāvaṃ ñatvā, ‘‘na mayā imaṃ ṭhānaṃ patthetvā samaṇadhammo kato, uttamatthaṃ arahattaṃ patthetvā kato’’ti sampattiyā vippaṭisārī ahosi, ‘‘suvaṇṇapaṭaṃ paṭilabhissāmī’’ti takkayitvā yuddhaṭṭhānaṃ otiṇṇamallo mūlakamuṭṭhiṃ labhitvā viya. So – ‘‘ayaṃ saggasampatti nāma sulabhā, buddhānaṃ pātubhāvo dullabho’’ti cintetvā vimānaṃ apavisitvāva asambhinneneva sīlena accharāsaṅghaparivuto dasabalassa santikaṃ āgamma abhivādetvā ekamantaṃ ṭhito imaṃ gāthaṃ abhāsi.

天人于女行者前设立全身形象之命令。她见阴影，识其死相，心生疑惑：“我未得此处，难道修持沙门法？得阿拉汉果位否？”闻彼景象而迷乱，心想：“我将获金牌名号。”犹如战士越过阵地，获得根本利刃。她心称：“此为天上名利，佛陀福德之显现极难遇。”入宫后以无染垢净洁的戒行，众天拥护，至十亿天力相伴，向其礼敬，伫立一旁而诵此偈。

Tattha accharāgaṇasaṅghuṭṭhanti accharāgaṇena gītavāditasaddehi saṅghositaṃ. Pisācagaṇasevitanti tameva accharāgaṇaṃ pisācagaṇaṃ katvā vadati. Vananti nandanavanaṃ sandhāya vadati. Ayañhi niyāmacittatāya attano garubhāvena devagaṇaṃ ‘‘devagaṇo’’ti vattuṃ na roceti. ‘‘Pisācagaṇo’’ti vadati. Nandanavanañca ‘‘nandana’’nti avatvā ‘‘mohana’’nti vadati . Kathaṃ yātrā bhavissatīti kathaṃ niggamanaṃ bhavissati, kathaṃ atikkamo bhavissati, arahattassa me padaṭṭhānabhūtaṃ vipassanaṃ ācikkhatha bhagavāti vadati.

其处，字母群结集，因字母群所发之歌声所聚合。谓因与鬼魅群交往者，即此字母群乃鬼魅群故曰。称‘园林’者即指花园，因缘故而称之。此处以自己强硬心意，因其自身粗重色相，天众不悦称其为‘天众’，乃曰‘鬼魅群’。又称花园名为‘快乐’，同时称为‘迷惑’。言何以行程将成？何以出家将成？何以超越将成？告诫佛陀，我已得阿拉汉因此明见之义。

Atha bhagavā ‘‘atisallikhateva ayaṃ devaputto, kiṃ nu kho ida’’nti? Āvajjento attano sāsane pabbajitabhāvaṃ ñatvā – ‘‘ayaṃ accāraddhavīriyatāya kālaṃ katvā devaloke nibbatto, ajjāpissa caṅkamanasmiṃyeva attabhāvo asambhinnena sīlena āgato’’ti cintesi. Buddhā ca akatābhinivesassa ādikammikassa akataparikammassa antevāsino cittakāro bhittiparikammaṃ viya – ‘‘sīlaṃ tāva sodhehi, samādhiṃ bhāvehi, kammassakatapaññaṃ ujuṃ karohī’’ti paṭhamaṃ pubbabhāgappaṭipadaṃ ācikkhanti, kārakassa pana yuttapayuttassa arahattamaggapadaṭṭhānabhūtaṃ saṇhasukhumaṃ suññatāvipassanaṃyeva ācikkhanti, ayañca devaputto kārako abhinnasīlo, eko maggo assa anāgatoti suññatāvipassanaṃ ācikkhanto ujuko nāmātiādimāha.

继而世尊问曰：‘此天子过于粗暴者岂何人？’彼因知晓自身出家之因，默念曰：‘此者因粗暴勇猛之力，历经时间，于天界已安住；今于行走之间，因其未散意志及洁净戒律而来。’佛为无执着初始修行者，示教曰：‘应此净戒，修定，勤修断恶，持正慧，行笔直道。’但就本因本果，示现阿拉汉正道之轻微如虚空般之观照。此所为天子因，品性相融一体，未来必有一法，称为空相观照，称之为直道等。

Tattha ujukoti kāyavaṅkādīnaṃ abhāvato aṭṭhaṅgiko maggo ujuko nāma. Abhayā nāma sā disāti nibbānaṃ sandhāyāha. Tasmiṃ hi kiñci bhayaṃ natthi, taṃ vā pattassa bhayaṃ natthīti ‘‘abhayā nāma sā disā’’ti vuttaṃ. Ratho akūjanoti aṭṭhaṅgiko maggova adhippeto. Yathā hi pākatikaratho akkhe vā anabbhañjite atirekesu vā manussesu abhiruḷhesu kūjati viravati, na evaṃ ariyamaggo. So hi ekappahārena caturāsītiyāpi pāṇasahassesu abhiruhantesu na kūjati na viravati. Tasmā ‘‘akūjano’’ti vutto. Dhammacakkehi saṃyutoti kāyikacetasikavīriyasaṅkhātehi dhammacakkehi saṃyutto.

所言直道者，由于身形不曲等，谓八支道为直道。所称无畏者为指此方向之涅槃所归，无有恐怖，此谓‘无畏之方向’。车不鸣者，乃八支道之主管。譬如驾车没有吆喝，且未破坏或过度吵闹于凡人，远离扰乱，不为吵闹，这非凡圣道。以一掷弃即可自如攀登八十四万众，不吵闹不躁动，故名为‘不鸣’。与法轮相应者，谓由身心力量聚合调合为法轮。

Hirīti ettha hiriggahaṇena ottappampi gahitameva hoti. Tassa apālamboti yathā bāhirakarathassa rathe ṭhitānaṃ yodhānaṃ apatanatthāya dārumayaṃ apālambanaṃ hoti, evaṃ imassa maggarathassa ajjhattabahiddhāsamuṭṭhānaṃ hirottappaṃ apālambanaṃ. Satyassaparivāraṇanti rathassa sīhacammādiparivāro viya imassāpi maggarathassa sampayuttā sati parivāraṇaṃ. Dhammanti lokuttaramaggaṃ . Sammādiṭṭhipurejavanti vipassanāsammādiṭṭhipurejavā assa pubbayāyikāti sammādiṭṭhipurejavo, taṃ sammādiṭṭhipurejavaṃ. Yathā hi paṭhamataraṃ rājapurisehi kāṇakuṇiādīnaṃnīharaṇena magge sodhite pacchā rājā nikkhamati, evamevaṃ vipassanā sammādiṭṭhiyā aniccādivasena khandhādīsu sodhitesu pacchā bhūmiladdhavaṭṭaṃ parijānamānā maggasammādiṭṭhi uppajjati. Tena vuttaṃ ‘‘dhammāhaṃ sārathiṃ brūmi, sammādiṭṭhipurejava’’nti.

羞耻一词，此处含羞耻与敬畏一体。其无倚托者，譬如战车之木柄支撑士兵，不致跌倒。此谓此道之内外升起之羞耻与敬畏为支撑。真理之护卫，如狮皮等护卫战车。法者，谓世外正道。正见者，谓专注觉观见所现，称之为‘正见显现者’，是善行先世，称为‘正见显现’。譬如先驱之王因收集谷种，净化道路，之后国王乘行。亦如观照正见以无常等净化五蕴后，所有根缘隆盛，正见道遂显现。由此谓‘以法为良师，正见显现’。

Iti bhagavā desanaṃ niṭṭhāpetvā avasāne cattāri saccāni dīpesi. Desanāpariyosāne devaputto sotāpattiphale patiṭṭhāsi. Yathā hi rañño bhojanakāle attano mukhappamāṇe kabaḷe ukkhitte aṅke nisinno putto attano mukhappamāṇeneva tato kabaḷaṃ karoti, evamevaṃ bhagavati arahattanikūṭena desanaṃ desentepi sattā attano upanissayānurūpena sotāpattiphalādīni pāpuṇanti. Ayampi devaputto sotāpattiphalaṃ patvā bhagavantaṃ gandhādīhi pūjetvā pakkāmīti. Chaṭṭhaṃ.

于是世尊讲法终了，于结尾宣示四圣谛。讲法结束时，天子得到了初果。譬如国王饮宴时，儿子含嘴中食，吐入盘中。虽是奉献，然与父王之供香气同理，众生因佛之阿拉汉道，随其所依，得初果等福德。此天子亦成就初果，顶礼佛陀，用香等供养后离去。至此第六讲完。

7. Vanaropasuttavaṇṇanā7. 植林经注释

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47. Sattame dhammaṭṭhā sīlasampannāti ke dhammaṭṭhā, ke sīlasampannāti pucchati. Bhagavā imaṃ pañhaṃ thāvaravatthunā dīpento ārāmaropātiādimāha. Tattha ārāmaropāti pupphārāmaphalārāmaropakā. Vanaropāti sayaṃjāte aropimavane sīmaṃ parikkhipitvā cetiyabodhicaṅkamanamaṇḍapakuṭileṇarattiṭṭhānadivāṭṭhānānaṃ kārakā chāyūpage rukkhe ropetvā dadamānāpi vanaropāyeva nāma. Setukārakāti visame setuṃ karonti, udake nāvaṃ paṭiyādenti . Papanti pānīyadānasālaṃ. Udapānanti yaṃkiñci pokkharaṇītaḷākādiṃ. Upassayanti vāsāgāraṃ. ‘‘Upāsaya’’ntipi pāṭho.

第四十七，‘第七尊者有法坐禅、具戒’。问何为‘有法坐禅’，何为‘具戒’。世尊以坚固慈树等比喻其义。‘慈树’指花果丛林等树。‘施树’指自己栽种，围限园边界，有寺刹、觉悟之塔、法轮台座、夜间所住之所、凉廊树荫内植树，献与此处，名为‘施树’。‘筑桥工’指造不平桥，防水具船便行。‘设施饮食馆所’者，供付饮食。‘饮水处’者，指池塘水井等。‘寓所’者，译作‘上舍’。

Sadā puññaṃ pavaḍḍhatīti na akusalavitakkaṃ vā vitakkentassa niddāyantassa vā pavaḍḍhati. Yadā yadā pana anussarati, tadā tadā tassa vaḍḍhati. Imamatthaṃ sandhāya ‘‘sadā puññaṃ pavaḍḍhatī’’ti vuttaṃ. Dhammaṭṭhā sīlasampannāti tasmiṃ dhamme ṭhitattā tenapi sīlena sampannattā dhammaṭṭhā sīlasampannā. Atha vā evarūpāni puññāni karontānaṃ dasa kusalā dhammā pūrenti, tesu ṭhitattā dhammaṭṭhā. Teneva ca sīlena sampannattā sīlasampannāti. Sattamaṃ.

善业恒增不息者，非无善心念者，亦非懒怠昏沉者能增长。然则，彼时彼时若念念相续，则善业增长。因是缘故，「善业恒增不息」为此义所说。立于法中，性具戒学之稳固，亦由于戒而具足，故称立于法中，性具戒学。又或为造此类善业，多种善殊法满足时，于彼中坚立者谓之立于法，亦因戒而具足，故名具戒。此第七义。

8. Jetavanasuttavaṇṇanā8. 揭德林经注释

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48. Aṭṭhame idaṃ hi taṃ jetavananti anāthapiṇḍiko devaputto jetavanassa ceva buddhādīnañca vaṇṇabhaṇanatthaṃ āgato evamāha. Isisaṅghanisevitanti bhikkhusaṅghanisevitaṃ.

四十八、此第八义为「此乃迦叶为给孤独长者所述」。彼为天子之子，特来迦叶林及诸佛等处，为讲述香洁之义而至，故云如是。谓为比库众之所奉事者，即为比库众所敬奉。

Evaṃ paṭhamagāthāya jetavanassa vaṇṇaṃ kathetvā idāni ariyamaggassa kathento kammaṃ vijjātiādimāha. Tattha kammanti maggacetanā. Vijjāti maggapaññā. Dhammoti samādhipakkhikā dhammā. Sīlaṃ jīvitamuttamanti sīle patiṭṭhitassa jīvitaṃ uttamanti dasseti. Atha vā vijjāti diṭṭhisaṅkappā. Dhammoti vāyāmasatisamādhayo. Sīlanti vācākammantājīvā. Jīvitamuttamanti etasmiṃ sīle ṭhitassa jīvitaṃ nāma uttamaṃ. Etena maccā sujjhantīti etena aṭṭhaṅgikamaggena sattā visujjhanti.

如前偈释迦叶林景之清净颂已，此中今说圣道，着重业、智慧等义。业者为道意趣，智慧者为道见解。法则谓四正勤诸法。戒谓生命之上，名为立于戒行生命为上。或谓智慧即见解思惟，法为精进调心。戒则以言业为生活之本，生命为此戒中之最佳。由此，众生得以净除死亡之苦。以此八正道者，众生获清净。

Tasmāti yasmā maggena sujjhanti, na gottadhanehi, tasmā. Yoniso vicine dhammanti upāyena samādhipakkhiyadhammaṃ 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，众生由道而净，非由家族财富。故应善思维道法，以此观察正勤诸法，因而得清净。又应善思维道法，借此观五蕴之法，亦得清净。以此，于四真谛中得以净化。

Idāni sāriputtattherassa vaṇṇaṃ kathento sāriputtovātiādimāha. Tattha sāriputtovāti avadhāraṇavacanaṃ, etehi paññādīhi sāriputtova seyyoti vadati. Upasamenāti kilesaupasamena . Pāraṃ gatoti nibbānaṃ gato. Yo koci nibbānaṃ patto bhikkhu, so etāvaparamo siyā, na therena uttaritaro nāma atthīti vadati. Sesaṃ uttānamevāti. Aṭṭhamaṃ.

今说长老沙利弗之相貌，称其长老之名。此「沙利弗」为称谓，以其般若等故，谓之若沙利弗者。平息者，即烦恼平息者。已达彼岸者，谓涅槃已至者。若比库得涅槃，此已极高，无上长者无过其上者。此为第八义。

9. Maccharisuttavaṇṇanā9. 悭吝经注释

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49. Navame maccharinoti maccherena samannāgatā. Ekacco hi attano vasanaṭṭhāne bhikkhuṃ hatthaṃ pasāretvāpi na vandati, aññattha gato vihāraṃ pavisitvā sakkaccaṃ vanditvā madhurapaṭisanthāraṃ karoti – ‘‘bhante, amhākaṃ vasanaṭṭhānaṃ nāgacchatha, sampanno padeso, paṭibalā mayaṃ ayyānaṃ yāgubhattādīhi upaṭṭhānaṃ kātu’’nti. Bhikkhū ‘‘saddho ayaṃ upāsako’’ti yāgubhattādīhi saṅgaṇhanti. Atheko thero tassa gāmaṃ gantvā piṇḍāya carati. So taṃ disvā aññena vā gacchati, gharaṃ vā pavisati. Sacepi sammukhībhāvaṃ āgacchati, hatthena vanditvā – ‘‘ayyassa bhikkhaṃ detha, ahaṃ ekena kammena gacchāmī’’ti pakkamati. Thero sakalagāmaṃ caritvā tucchapattova nikkhamati. Idaṃ tāva mudumacchariyaṃ nāma, yena samannāgato adāyakopi dāyako viya paññāyati. Idha pana thaddhamacchariyaṃ adhippetaṃ, yena samannāgato bhikkhūsu piṇḍāya paviṭṭhesu, ‘‘therā ṭhitā’’ti vutte, ‘‘kiṃ mayhaṃ pādā rujjantī’’tiādīni vatvā silāthambho viya khāṇuko viya ca thaddho hutvā tiṭṭhati, sāmīcimpi na karoti. Kadariyāti idaṃ maccharinoti padasseva vevacanaṃ. Mudukampi hi macchariyaṃ ‘‘macchariya’’nteva vuccati, thaddhaṃ pana kadariyaṃ nāma. Paribhāsakāti bhikkhū gharadvāre ṭhite disvā, ‘‘kiṃ tumhe kasitvā āgatā, vapitvā, lāyitvā? Mayaṃ attanopi na labhāma, kuto tumhākaṃ, sīghaṃ nikkhamathā’’tiādīhi saṃtajjakā. Antarāyakarāti dāyakassa saggantarāyo, paṭiggāhakānaṃ lābhantarāyo, attano upaghātoti imesaṃ antarāyānaṃ kārakā.

四十九、谓有蚊者，指受蚊侵扰。或有比库虽伸手于衣处，未行礼敬，但入他所止时，偶有礼敬，并以香净供养称奉：『尊敬比库，望不入我衣处，地净清朗，我等善士愿供养诸依止。』比库因信受此在供养中记忆。某长老往乡村托钵。遇者亦或同行或入家。若面见则以手施礼称言：『乞师比库布施，我独行乞食。』长老遍行村中，然若遇空饭处则不久留。此为轻柔之神奇功德，凡访者见者虽受昆虫叮咬，犹如施主一般得护。此处说坚硬之神奇功德，意谓访佛比库乞食时，虽被岩石似痛处所折磨，然其不表现痛苦，不做不当行为。此“坚硬”名为“蚊性”，以足音成词。轻柔为神奇，坚硬为蚊性。定义曰：比库立门见访者，语言：“汝等何事来，此处饮食供养？我自己亦不得，何况汝等？速速离去。”此等为障碍者，即供养者之妨碍，受者之困难，乃自害害也。

Samparāyoti paraloko. Ratīti pañcakāmaguṇarati. Khiḍḍāti kāyikakhiḍḍādikā tividhā khiḍḍā. Diṭṭhe dhammesa vipākoti tasmiṃ nibbattabhavane diṭṭhe dhamme esa vipāko. Samparāye ca duggatīti ‘‘yamalokaṃ upapajjare’’ti vutte samparāye ca duggati.

彼岸名为他方世界。欲爱是五欲之乐。戏弄乃身体戏弄等，有三种戏弄。视所应有之法果报者，即于此生起之法中，此果报亦现起。彼岸之恶趣，谓有『堕入阎罗界』之说，此即彼岸恶趣之义。

Vadaññūti bhikkhū gharadvāre ṭhitā kiñcāpi tuṇhīva honti, atthato pana – ‘‘bhikkhaṃ dethā’’ti vadanti nāma. Tatra ye ‘‘mayaṃ pacāma, ime pana na pacanti, pacamāne patvā alabhantā kuhiṃ labhissantī’’ti? Deyyadhammaṃ saṃvibhajanti, te vadaññū nāma. Pakāsantīti vimānappabhāya jotanti. Parasambhatesūti parehi sampiṇḍitesu. Samparāye ca suggatīti, ‘‘ete saggā’’ti evaṃ vuttasamparāye sugati. Ubhinnampi vā etesaṃ tato cavitvā puna samparāyepi duggatisugatiyeva hotīti. Navamaṃ.

称为歌咏者，是指比库们立于居所门口，虽寂静无声，却实质上呼唤‘施舍乞食’，此谓之歌咏。其间若有人自称‘我等准备施食，此等不施；若施食已终，将无所获’，此谓分配施食之事者，即歌咏者。显现者谓其产生如天宫光辉。聚会者谓众多会聚之众。彼岸称为善趣者，即有‘这些是天界’说，此谓善趣。即使两者离开此处，再生彼岸，仍为恶善二趣。第九。

10. Ghaṭīkārasuttavaṇṇanā第十《伽提咖罗经》注释

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50. Dasame upapannāseti nibbattivasena upagatā. Vimuttāti avihābrahmalokasmiṃ upapattisamanantarameva arahattaphalavimuttiyā vimuttā. Mānusaṃ dehanti idha pañcorambhāgiyasaṃyojanāni eva vuttāni. Dibbayoganti pañca uddhambhāgiyasaṃyojanāni. Upaccagunti atikkamiṃsu. Upakotiādīni tesaṃ therānaṃ nāmāni. Kusalī bhāsasī tesanti, ‘‘kusala’’nti idaṃ vacanaṃ imassa atthīti kusalī, tesaṃ therānaṃ tvaṃ kusalaṃ anavajjaṃ bhāsasi, thomesi pasaṃsasi , paṇḍitosi devaputtāti vadati. Taṃ te dhammaṃ idhaññāyāti te therā taṃ dhammaṃ idha tumhākaṃ sāsane jānitvā. Gambhīranti gambhīratthaṃ. Brahmacārī nirāmisoti nirāmisabrahmacārī nāma anāgāmī, anāgāmī ahosinti attho. Ahuvāti ahosi. Sagāmeyyoti ekagāmavāsī. Pariyosānagāthā saṅgītikārehi ṭhapitāti. Dasamaṃ.

第五十节。第十者，谓依于果报，已达生所在之义。解脱者，谓于非梵天界生起之际，即成阿拉汉果解脱。于世间，此处示现五蕴缠累；于天界，示现五天上缠累。已超越称为越脱。所称名称者，此类长老之号。其语言善妙，谓“善”之言，意在此处“善”者，是谓你称赞彼等长老善巧、无过、称扬、智慧、天子也。此义你亦应于此教法中了解诸义。谓深奥者，即深奥义也。瑜伽者谓无染修行者，即无染阿那含名义。谓“有”即曾有者。谓“单村者”即一村居者。谓终结颂者，谓用歌咏技巧所作颂歌。第十节。

Ādittavaggo pañcamo. · 第五《燃烧品》。

6. Jarāvaggo

第六。老年分部。

1. Jarāsuttavaṇṇanā第一《老经》注释

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51. Jarāvaggassa paṭhame sādhūti laddhakaṃ bhaddakaṃ. Sīlaṃ yāva jarāti iminā idaṃ dasseti – yathā muttāmaṇirattavatthādīni ābharaṇāni taruṇakāleyeva sobhanti, jarājiṇṇakāle tāni dhārento ‘‘ayaṃ ajjāpi bālabhāvaṃ pattheti, ummattako maññe’’ti vattabbataṃ āpajjati , na evaṃ sīlaṃ. Sīlañhi niccakālaṃ sobhati. Bālakālepi hi sīlaṃ rakkhantaṃ ‘‘kiṃ imassa sīlenā’’ti? Vattāro natthi. Majjhimakālepi mahallakakālepīti.

第五十一节。老年分部首章，谓称赞为善、吉祥。以戒为例，论及戒随老年渐增光华。譬如珍珠、宝石、衣饰，于青春时光彩照人，而及老年佩戴之时，讥为仍存幼稚，狂妄无知，非此戒也。戒乃恒久永新。幼年修持之戒，何足道哉？此时无论时代，戒皆光明。

Saddhāsādhu patiṭṭhitāti hatthāḷavakacittagahapatiādīnaṃ viya maggena āgatā patiṭṭhitasaddhā nāma sādhu. Paññā narānaṃ ratananti ettha cittīkataṭṭhādīhi ratanaṃ veditabbaṃ. Vuttañhetaṃ –

信、善、坚定之义，谓如耕田持杖、家主等者，抵达于道，具坚固信心，名为善信。智慧乃人之宝，谓由心所知宝可见也。其所说义——

‘‘Yadi cittīkatanti ratanaṃ, nanu bhagavā cittīkato purisasīho, ye ca loke cittīkatā, tesaṃ cittīkato bhagavā. Yadi ratikaranti ratanaṃ, nanu bhagavā ratikaro purisasīho, tassa vacanena carantā jhānaratisukhena abhiramanti. Yadi atulyanti ratanaṃ, nanu bhagavā atulo purisasīho. Na hi sakkā tuletuṃ guṇehi guṇapāramiṃ gato. Yadi dullabhanti ratanaṃ, nanu bhagavā dullabho purisasīho. Yadi anomasattaparibhoganti ratanaṃ, nanu bhagavā anomo sīlena samādhinā paññāya vimuttiyā vimuttiñāṇadassanenā’’ti.

『若有人称宝为贵重，岂非世尊乃具才慧之真勇者，称宝者耶？世间人亦称之，然称宝之人乃世尊也。若有人以宝为恋爱，岂非世尊乃多欲爱之真勇者？以世尊言行而逐禅喜乐而欢悦。若有人称宝为无上，岂非世尊乃无上真勇者。诚无力以诸德等及至德极胜相抵彼。若有人称宝为难得，世尊亦真难得勇者。若有人称宝为非世俗所享，世尊以无上戒、定、慧、离生解脱、解脱见证证得此宝也。』

Idha pana dullabhapātubhāvaṭṭhena paññā ‘‘ratana’’nti vuttaṃ. Puññanti puññacetanā, sā hi arūpattā pariharituṃ na sakkāti. Paṭhamaṃ.

在此因难得弹无常竟而称『宝』。功德乃善心意，实因无形故不可被摧毁。此为第一义。

2. Ajarasāsuttavaṇṇanā第二《不老经》注释

§52

52. Dutiye ajarasāti ajīraṇena, avipattiyāti attho. Sīlañhi avipannameva sādhu hoti, vipannasīlaṃ ācariyupajjhāyādayopi na saṅgaṇhanti, gatagataṭṭhāne niddhamitabbova hotīti. Dutiyaṃ.

第五十二条『长寿』指久住不坏，无灾无难者之意。戒法若不破坏则为善，虽被破坏却不共论者，似乎应于不断之地安息。此为第二义。

3. Mittasuttavaṇṇanā第三《朋友经》注释

§53

53. Tatiye satthoti saddhiṃcaro, jaṅghasattho vā sakaṭasattho vā. Mittanti roge uppanne pāṭaṅkiyā vā aññena vā yānena haritvā khemantasampāpanena mittaṃ. Sake ghareti attano gehe . Tathārūpe roge jāte puttabhariyādayo jigucchanti, mātā pana asucimpi candanaṃ viya maññati. Tasmā sā sake ghare mittaṃ. Sahāyo atthajātassāti uppannakiccassa yo taṃ kiccaṃ vahati nittharati, so kiccesu saha ayanabhāvena sahāyo mittaṃ, surāpānādisahāyā pana na mittā. Samparāyikanti samparāyahitaṃ. Tatiyaṃ.

第五十三条『朋友』者，共行者也。若病时有人送病床或以其他车马护送，且身心安和愈膏，彼即为朋友。『自家』者亲属之家。然若生病时，父母妻子等亲属反而嫌恶，母亲犹如污秽微尘，以是故自家胜友。『朋友』即是承担彼困难共苦之人，能协作共成义务者，是彼事中之伴侣;然如酗酒等不善者则非朋友。『酒友』者为害友。此为第三义。

4. Vatthusuttavaṇṇanā第四《基础经》注释

§54

54. Catutthe puttā vatthūti mahallakakāle paṭijagganaṭṭhena puttā patiṭṭhā. Paramoti aññesaṃ akathetabbassapi guyhassa kathetabbayuttatāya bhariyā paramo sakhā nāma. Catutthaṃ.

第五十四条『子女是资财』者，于成年时得家业及子女立身也。『夫妇』者众别之所不能尽知，但与秘密事相契者乃为亲友。夫妇可称为至交。此为第四义。

5-7. Paṭhamajanasuttādivaṇṇanā5—7. 第一《人经》等的注释

§55

55. Pañcame vidhāvatīti parasamuddādigamanavasena ito cito ca vidhāvati. Pañcamaṃ.

第五十五条『妻子』有行止离他乡之别，能远能近也。此为第五义。

§56

56. Chaṭṭhe dukkhāti vaṭṭadukkhato. Chaṭṭhaṃ.

第五种苦为业苦。第五。

§57

57. Sattame parāyaṇanti nipphatti avassayo. Sattamaṃ.

第七者谓轮回最终。第七。

8. Uppathasuttavaṇṇanā8. 《邪路经》的注释

§58

58. Aṭṭhame rāgo uppathoti sugatiñca nibbānañca gacchantassa amaggo. Rattindivakkhayoti rattidivehi, rattidivesu vā khīyati. Itthī malanti sesaṃ bāhiramalaṃ bhasmakhārādīhi dhovitvā sakkā sodhetuṃ, mātugāmamalena duṭṭho pana na sakkā suddho nāma kātunti itthī ‘‘mala’’nti vuttā. Etthāti ettha itthiyaṃ pajā sajjati. Tapoti indriyasaṃvaradhutaṅgaguṇavīriyadukkarakārikānaṃ nāmaṃ, idha pana ṭhapetvā dukkarakārikaṃ sabbāpi kilesasantāpikā paṭipadā vaṭṭati. Brahmacariyanti methunavirati. Aṭṭhamaṃ.

第八者谓爱生。谓往善趣及涅槃者为其归宿。昼夜消灭者，谓昼夜间或渐灭。女性亦有污秽，余与外秽、灰烬等相混合而洗涤可净，然母行污秽不能净，所谓‘污秽’女性称之。此言于此女性众生产生。作热者，为感官制御、身业清净、修行精进等难行之事，此处置之名。置于此指之难行者，一切皆为烦恼燃烧的修行道路。持戒谓断绝男女淫欲。第八。

9. Dutiyasuttavaṇṇanā9. 《第二经》的注释

§59

59. Navame kissa cābhiratoti kismiṃ abhirato. Dutiyāti sugatiñceva nibbānañca gacchantassa dutiyikā. Paññā cenaṃ pasāsatīti paññā etaṃ purisaṃ ‘‘idaṃ karohi, idaṃ mākarī’’ti anusāsati. Navamaṃ.

第九者谓有所爱着为何处着恋。第二者谓往善趣及涅槃者为其第二。智慧能驯服之，智慧对人言‘此做彼莫作’是也。第九。

10. Kavisuttavaṇṇanā10. 《诗人经》的注释

§60

60. Dasame chando nidānanti gāyattiādiko chando gāthānaṃ nidānaṃ. Pubbapaṭṭhāpanagāthā ārabhanto hi ‘‘kataracchandena hotū’’ti ārabhati . Viyañjananti jananaṃ. Akkharaṃ hi padaṃ janeti, padaṃ gāthaṃ janeti, gāthā atthaṃ pakāsetīti. Nāmasannissitāti samuddādipaṇṇattinissitā. Gāthā ārabhanto hi samuddaṃ vā pathaviṃ vā yaṃ kiñci nāmaṃ nissayitvāva ārabhati. Āsayoti patiṭṭhā. Kavito hi gāthā pavattanti. So tāsaṃ patiṭṭhā hotīti. Dasamaṃ.

第十者谓欲求为缘，诸歌谣始说欲望。先导歌谣初起言‘以何欲望为缘’而发端。谓生起音义。文字生出词，词成歌谣，歌谣说明义理。谓名依于缘起等。歌谣起始，如海、地等任一名称依止而起。依止谓建立。诗人歌谣流传，故为其建立。第十。

Jarāvaggo chaṭṭho. · 第六，老品。

7. Addhavaggo

7. 中道品

1. Nāmasuttavaṇṇanā1. 《名经》的注释

§61

61. Addhavaggassa paṭhame nāmaṃ sabbaṃ addhabhavīti nāmaṃ sabbaṃ abhibhavati anupatati. Opapātikena vā hi kittimena vā nāmena mutto satto vā saṅkhāro vā natthi. Yassapi hi rukkhassa vā pāsāṇassa vā ‘‘idaṃ nāma nāma’’nti na jānanti, anāmakotveva tassa nāmaṃ hoti. Paṭhamaṃ.

第六十一章第一节书名为『一切皆有名』，意涵为『一切皆有名称』，即一切事物都具名称、相称而不相悖。实为非因他生、非凭名声而生者，亦非指称而脱离实体存在者。譬如一株树或一块石头，若有人不识其名，则该事物尚称无名；由此可见名称乃事物之依。第一节。

2-3. Cittasuttādivaṇṇanā2-3. 心经等之义注

§62

62. Dutiye sabbeva vasamanvagūti ye cittassa vasaṃ gacchanti, tesaṃyeva anavasesapariyādānametaṃ. Dutiyaṃ.

第六十二章第二节全然以心意所摄为本之义，谓心之所依随转者即为所谓『隶属』，对此不加其他附加说明，此即第二节。

§63

63. Tatiyepi eseva nayo. Tatiyaṃ.

第六十三章第三节此亦同为此法理之说明，作为贯彻前端阐释。第三节。

4-5. Saṃyojanasuttādivaṇṇanā4-5. 结经等之义注

§64

64. Catutthe kiṃ su saṃyojanoti kiṃ saṃyojano kiṃ bandhano? Vicāraṇanti vicaraṇā pādāni. Bahuvacane ekavacanaṃ kataṃ. Vitakkassa vicāraṇanti vitakko tassa pādā. Catutthaṃ.

第六十四章第四节何谓『束缚』？何为『连结』？何为『缚锁』？所谓『思维』即为对于『思维对象』的思考。复以众数合并单数的说法，说明『思考』乃属其根源。虑念即其考察之足。第四节。

§65

65. Pañcamepi eseva nayo. Pañcamaṃ.

第六十五章第五节此亦如前法脉络贯穿，继续论述。第五节。

6. Attahatasuttavaṇṇanā6. 自害经之义注

§66

66. Chaṭṭhe kenassubbhāhatoti kena abbhāhato. Su-kāro nipātamattaṃ. Icchādhūpāyitoti icchāya āditto. Chaṭṭhaṃ.

第六十六章第六节何谓为『由谁而发之所称』？谓其由何而引发。词义谓为善行之作用。所谓『因欲而始发』。第六节。

7-9. Uḍḍitasuttādivaṇṇanā7-9. 所说经等之义注

§67

67. Sattame taṇhāya uḍḍitoti taṇhāya ullaṅghito. Cakkhuñhi taṇhārajjunā āvunitvā rūpanāgadante uḍḍitaṃ, sotādīni saddādīsūti taṇhāya uḍḍito loko. Maccunā pihitoti anantare attabhāve kataṃ kammaṃ na dūraṃ ekacittantaraṃ, balavatiyā pana māraṇantikavedanāya pabbatena viya otthaṭattā sattā taṃ na bujjhantīti ‘‘maccunā pihito loko’’ti vuttaṃ. Sattamaṃ.

第六十七句「渴爱被摧毁」者，谓渴爱已超越。以眼根之渴爱为例，犹如断箭，眼所贪恋之色境被摧毁；以耳根等声闻亦如是，渴爱被越过为世间。谓「被死遮蔽」者，意即虽在自体之中造作业不远，意念持续一心，但因强大的死后痛苦如山之高难承受，众生不觉悟，是谓『被死遮蔽的世界』。这是第七句。

§68

68. Aṭṭhame sveva pañho devatāya heṭṭhupariyāyavasena pucchito. Aṭṭhamaṃ.

第六十八句问曰：此疑难乃缘何而起？答案乃以天人下位界层叠假说提出。此为第八句。

§69

69. Navame sabbaṃ uttānameva. Navamaṃ.

第六十九句句意归纳为：一切唯为生起之事。此为第九句。

10. Lokasuttavaṇṇanā10. 世间经之义注

§70

70. Dasame kismiṃ loko samuppannoti kismiṃ uppanne loko uppannoti pucchati. Chasūti chasu ajjhattikesu āyatanesu uppannesu uppannoti vuccati. Chasu kubbatīti tesuyeva chasu santhavaṃ karoti. Upādāyāti tāniyeva ca upādāya āgamma paṭicca pavattati. Vihaññatīti tesuyeva chasu vihaññati pīḷiyati. Iti ajjhattikāyatanavasena ayaṃ pañho āgato, ajjhattikabāhirānaṃ pana vasena āharituṃ vaṭṭati. Chasu hi ajjhattikāyatanesu uppannesu ayaṃ uppanno nāma hoti, chasu bāhiresu santhavaṃ karoti, channaṃ ajjhattikānaṃ upādāya chasu bāhiresu vihaññatīti. Dasamaṃ.

第七十句问何为生起之世？何谓生起的世？答案曰：指六入界之内部生起，为内起；对六入界之外也作搅乱称谓。所谓六入，即六根所摄之内境生起，称为生起的世。六处外作搅乱即谓起厌恶。此问处以内界为本，而以外境搅乱之故，欲涵盖外境。内六界生起谓之生起，外境作搅扰，其因来自已摄取，故称取，依此生起；搅扰即为憎恶，谓此生起世乃于六入界中缘起，而于外缘生起憎恶，掩蔽内境取缘故。此为第十句。

Addhavaggo sattamo. · 时分品第七。

8. Chetvāvaggo

第八章『断灭篇』。

1. Chetvāsuttavaṇṇanā1. 《切断经》注释

§71

71. Chetvāvaggassa paṭhame chetvāti vadhitvā. Sukhaṃ setīti kodhapariḷāhena aparidayhamānattā sukhaṃ sayati. Na socatīti kodhavināsena vinaṭṭhadomanassattā na socati. Visamūlassāti dukkhavipākassa . Madhuraggassāti kuddhassa paṭikujjhitvā, akkuṭṭhassa paccakkositvā, pahaṭassa ca paṭipaharitvā sukhaṃ uppajjati, taṃ sandhāya madhuraggoti vutto. Imasmiṃ hi ṭhāne pariyosānaṃ agganti vuttaṃ. Ariyāti buddhādayo. Paṭhamaṃ.

第七十一句乃断灭篇第一句，断灭意为杀绝。安乐谓因忿恚强烈斥却伤害之感而生之安乐。非伤痛谓因忿恚消灭心不难受故无伤感。苦根谓痛苦之果报。甘恚谓怒气反激，反抗，排斥，遏止。由此生乐，故称之为甘恚。于此处说义为断灭之顶点。圣者，如佛及声闻阿拉汉谓之。此为第一句。

2. Rathasuttavaṇṇanā2. 《车经》注释

§72

72. Dutiye paññāyati etenāti paññāṇaṃ. Dhajo rathassāti mahantasmiṃ hi saṅgāmasīse dūratova dhajaṃ disvā ‘‘asukarañño nāma ayaṃ ratho’’ti ratho pākaṭo hoti. Tena vuttaṃ ‘‘dhajo rathassa paññāṇa’’nti. Aggipi dūratova dhūmena paññāyati. Coḷaraṭṭhaṃ paṇḍuraṭṭhanti evaṃ raṭṭhampi raññā paññāyati. Cakkavattirañño dhītāpi pana itthī ‘‘asukassa nāma bhariyā’’ti bhattāraṃ patvāva paññāyati. Tasmā dhūmo paññāṇamagginotiādi vuttaṃ. Dutiyaṃ.

第二种称为智慧，这里的智慧是指对事物的了知。『旗帜如战车』，是说在大战末期远远望见旌旗，就能知道这是“阿苏卡刹那”号战车，战车由此而显露。因此有言“旗帜如战车的智慧”。火焰也如远远冒烟一样可以察知。柯拉国（Coḷaraṭṭha）亦称作潘杜拉国（paṇḍuraṭṭha），此国王也是如此拥有智慧。甚至转轮圣王的女儿，也认识“阿苏卡”名贵的妻子，堪称睿智由此。故说“烟火是智慧的象征”等等。以上是第二种。

3. Vittasuttavaṇṇanā3. 《财经》注释

§73

73. Tatiye saddhīdha vittanti yasmā saddho saddhāya muttamaṇiādīnipi vittāni labhati, tissopi kulasampadā, cha kāmasaggāni, nava brahmaloke patvā pariyosāne amatamahānibbānadassanampi labhati, tasmā maṇimuttādīhi vittehi saddhāvittameva seṭṭhaṃ. Dhammoti dasakusalakammapatho. Sukhamāvahatīti sabbampi sāsavānāsavaṃ asaṃkiliṭṭhasukhaṃ āvahati. Sādutaranti lokasmiṃ loṇambilādīnaṃ sabbarasānaṃ saccameva madhurataraṃ. Saccasmiṃ hi ṭhitā sīghavegaṃ nadimpi nivattenti, visampi nimmaddenti, aggimpi paṭibāhanti, devampi vassāpenti, tasmā taṃ sabbarasānaṃ madhurataranti vuttaṃ. Paññājīviṃ jīvitamāhu seṭṭhanti yo paññājīvī gahaṭṭho samāno pañcasu sīlesu patiṭṭhāya salākabhattādīni paṭṭhapetvā paññāya jīvati, pabbajito vā pana dhammena uppanne paccaye ‘‘idamattha’’nti paccavekkhitvā paribhuñjanto kammaṭṭhānaṃ ādāya vipassanaṃ paṭṭhapetvā ariyaphalādhigamavasena paññāya jīvati, taṃ paññājīviṃ puggalaṃ seṭṭhaṃ jīvitaṃ jīvatīti āhu. Tatiyaṃ.

第三种是信德之财富。因为信德能得信宝如宝石等财富，天王兼具家世荣华，拥有六种欲乐，得生九梵天，死后得见无上、无漏的涅槃，故以宝石之类财富称为信德之财富。『法』指十善的修行方法。所谓『乐引来』，是说能引来无漏清净的快乐。世间传说盐与蜜等各种味道中，真实的味道最为甘甜。正如被真实充满的地方，流水能很快回流水源，火焰可被扑灭，诸天得雨滋润，因而称为所有味道中最甘甜的。慧命者谓之最胜生活者，即：具足智慧生活的人为最优。有智慧者安住五戒持戒、持净食与衣服，住家或出家，正观事理，修习止观，以果位为目标而生活，是为智慧生活之最贵。这是第三种。

4. Vuṭṭhisuttavaṇṇanā4. 《雨经》注释

§74

74. Catutthe bījanti uppatantānaṃ sattavidhaṃ dhaññabījaṃ seṭṭhaṃ. Tasmiñhi uggate janapado khemo hoti subhikkho. Nipatatanti nipatantānaṃ meghavuṭṭhi seṭṭhā. Meghavuṭṭhiyañhi sati vividhāni sassāni uppajjanti, janapadā phītā honti khemā subhikkhā. Pavajamānānanti jaṅgamānaṃ padasā caramānānaṃ gāvo seṭṭhā. Tā nissāya hi sattā pañca gorase paribhuñjamānā sukhaṃ viharanti. Pavadatanti rājakulamajjhādīsu vadantānaṃ putto varo. So hi mātāpitūnaṃ anatthāvahaṃ na vadati.

第四是种子，即种七种五谷中最胜的谷种。有了这种谷种，国家昌盛安宁，富饶美好。在五谷大量成熟的时候，云雨聚集，是最胜的云池，这云雨使各种香花盛开，众国富足繁荣。行走之牛脚步声音最佳，依此五种最佳供养者愉悦安乐。同样王室大臣等所称赞称优者也是如此，他不说对父母无益的话。这是说五谷种及其丰盛带来的国泰民安。

Vijjāuppatataṃ seṭṭhāti purimapañhe kira sutvā samīpe ṭhitā ekā devatā ‘‘devate, kasmā tvaṃ etaṃ pañhaṃ dasabalaṃ pucchasi? Ahaṃ te kathessāmī’’ti attano khantiyā laddhiyā pañhaṃ kathesi. Atha naṃ itarā devatā āha – ‘‘yāva padhaṃsī vadesi devate yāva pagabbhā mukharā, ahaṃ buddhaṃ bhagavantaṃ pucchāmi. Tvaṃ mayhaṃ kasmā kathesī’’ti? Nivattetvā tadeva pañhaṃ dasabalaṃ pucchi. Athassā satthā vissajjento vijjā uppatatantiādimāha. Tattha vijjāti catumaggavijjā. Sā hi uppatamānā sabbākusaladhamme samugghāteti. Tasmā ‘‘uppatataṃ seṭṭhā’’ti vuttā. Avijjāti vaṭṭamūlakamahāavijjā. Sā hi nipatantānaṃ osīdantānaṃ varā. Pavajamānānanti padasā caramānānaṃ jaṅgamānaṃ anomapuññakkhettabhūto saṅgho varo. Tañhi tattha tattha disvā pasannacittā sattā sotthiṃ pāpuṇanti. Buddhoti yādiso putto vā hotu añño vā, yesaṃ kesañci vadamānānaṃ buddho varo. Tassa hi dhammadesanaṃ āgamma anekasatasahassānaṃ pāṇānaṃ bandhanamokkho hotīti. Catutthaṃ.

关于智慧的起源，前问有一位在近旁听闻的一位天人说：“天人哪，为什么你问关于十力的疑问？我将以平静之心回答你。”后来另一位天人问他说：“你为何对我说这问题？我要向佛陀提问十力。”天人回应以疑问，终究问彼此十力之义。师父放弃后说：“智慧起于四种觉知。”这四觉知识涵盖一切善法故智慧生起。因智慧起故，能断灭一切烦恼污秽，带来不染的快乐。正如盐与蜜诸味中真实味道最甘甜。水流在真实处回流得快，火焰也易被灭，天人常得雨故称真实味最甘。慧生活者为最尊，戒律持足，正业遂行，修止观获阿拉汉果，是智慧之优越者。无明是烦恼根本如荆棘般纠缠杂乱。因为无明，“落下”“凋零”的人们被称；常行的足步（即僧团）是福田最善的法器。他们被看见，心舒畅的众生得度脱。佛及诸圣或其弟子中，于谁称之为佛是最尊？因听佛法解脱围缚者众多，故称“佛”为最。这是第四种。

5. Bhītāsuttavaṇṇanā5. 《怖畏经》注释

§75

75. Pañcame kiṃsūdha bhītāti kiṃ bhītā? Maggo canekāyatanappavuttoti aṭṭhatiṃsārammaṇavasena anekehi kāraṇehi kathito. Evaṃ sante kissa bhītā hutvā ayaṃ janatā dvāsaṭṭhi diṭṭhiyo aggahesīti vadati. Bhūripaññāti bahupañña ussannapañña. Paralokaṃ na bhāyeti imasmā lokā paraṃ lokaṃ gacchanto na bhāyeyya. Paṇidhāyāti ṭhapetvā. Bahvannapānaṃ gharamāvasantoti anāthapiṇḍikādayo viya bahvannapāne ghare vasanto. Saṃvibhāgīti accharāya gahitampi nakhena phāletvā parassa datvāva bhuñjanasīlo. Vadaññūti vuttatthameva.

第五是“什么是恐惧”？所谓恐惧即对许多境界生起的怖畏。三十一相及其他以三十八为基础，因多种缘故而说。佛时代众生因何恐惧？说世间众生持六十二种见解中的任何一种为最尊。所谓“多智者”，意指智慧广大、深厚而高明，故无惧于他方世界。因为此界众生往生他界无所恐惧。所谓“发愿”是坚定立下志愿。所谓“大财富住处”形容阿难尊者等众多在家人置身广大户宅。所谓“与你我分享”指有时握笔划线或用指甲刻画，送给他人而能共享。所谓“知恩”，即如所说的涵义。

Idāni gāthāya aṅgāni uddharitvā dassetabbāni – ‘‘vāca’’nti hi iminā cattāri vacīsucaritāni gahitāni, ‘‘manenā’’tipadena tīṇi manosucaritāni, ‘‘kāyenā’’ti padena tīṇi kāyasucaritāni. Iti ime dasa kusalakammapathā pubbasuddhiaṅgaṃ nāma. Bahvannapānaṃ gharamāvasantoti iminā yaññaupakkharo gahito. Saddhoti ekamaṅgaṃ, mudūti ekaṃ, saṃvibhāgīti ekaṃ, vadaññūti ekaṃ. Iti imāni cattāri aṅgāni sandhāya ‘‘etesu dhammesu ṭhito catūsū’’ti āha.

现在从诗中提取部分内容以示说明——『语』包含已涵盖的四种正语行为；以『意』为词，有三种正意行；以『身』为词，有三种正身行为。如此构成十善业道前行的四大部分。所谓“大财富住处”即指用这描述修习敬法。『信』是一部分，『柔和』是一部分，『分享』是一部分，『知恩』是一部分。将这四部分连结起来说：“立于这些法中者为四正勤。”

Aparopi pariyāyo – vācantiādīni tīṇi aṅgāni, bahvannapānanti iminā yaññaupakkharova gahito, saddho mudū saṃvibhāgī vadaññūti ekaṃ aṅgaṃ. Aparo dukanayo nāma hoti. ‘‘Vācaṃ manañcā’’ti idamekaṃ aṅgaṃ, ‘‘kāyena pāpāni akubbamāno, bahvannapānaṃ gharamāvasanto’’ti ekaṃ, ‘‘saddho mudū’’ti ekaṃ, ‘‘saṃvibhāgī vadaññū’’ti ekaṃ. Etesu catūsu dhammesu ṭhito dhamme ṭhito nāma hoti. So ito paralokaṃ gacchanto na bhāyati. Pañcamaṃ.

不可分割的释义——由言辞等三部分组成，这三者以此经教中所比喻祭祀礼献的筐盛之物为体，分别是声音、柔和、共分并善解之义，合称为一部分。另一义则称为二种通称。“言辞与意念”是其中之一部分，“身体虽作恶行为但不动摇，口多言语而安住”是一部分，“柔和轻柔”又是一部分，“共分且知彼此”的又是一部分。在这四法中，立于法者谓为立于法者。由此往生他方世界者无恐惧。此为第五部分。

6. Najīratisuttavaṇṇanā6. 《不老经》注释

§76

76. Chaṭṭhe nāmagottaṃ na jīratīti atītabuddhānaṃ yāvajjadivasā nāmagottaṃ kathiyati, tasmā na jīratīti vuccati. Porāṇā pana ‘‘addhāne gacchante na paññāyissati, jīraṇasabhāvo pana na hotiyevā’’ti vadanti. Ālasyanti ālasiyaṃ, yena ṭhitaṭṭhāne ṭhitova, nisinnaṭṭhāne nisinnova hoti, telepi uttarante ṭhitiṃ na karoti. Pamādoti niddāya vā kilesavasena vā pamādo. Anuṭṭhānanti kammasamaye kammakaraṇavīriyābhāvo. Asaṃyamoti sīlasaññamābhāvo vissaṭṭhācāratā. Niddāti soppabahulatā. Tāya gacchantopi ṭhitopi nisinnopi niddāyati, pageva nipanno. Tandīti aticchātādivasena āgantukālasiyaṃ. Te chiddeti tāni cha chiddāni vivarāni. Sabbasoti sabbākārena. Tanti nipātamattaṃ. Vivajjayeti vajjeyya jaheyya. Chaṭṭhaṃ.

第七十六意义——“名称与族类不是老死”，此言过去佛乃至现佛在世时仍说名称与族类，故谓非老死。旧说认为：“众生于道途上行进，不得智慧，亦不会生老病。”懒惰即懈怠，犹如定于固定之处，坐于所坐亦如是，甚至油脂浸润时亦不能获得稳定。懈怠即因睡眠或烦恼所生诱惑。久坐不起，作业时缺乏精进为无精进。放逸乃缺乏持戒念，放荡邪行。睡眠过多。即使行住坐均陷于睡眠，形同昏沉。过度懒惰乃因恣肆等恶行所引。此等分别称为“断”，这是六种断法。断意为全部断绝。放弃叫舍。第七十六。

7. Issariyasuttavaṇṇanā七、自在经注释

§77

77. Sattame satthamalanti malaggahitasatthaṃ. Kiṃ su harantaṃ vārentīti kaṃ harantaṃ nisedhenti. Vasoti āṇāpavattanaṃ. Itthīti avissajjanīyabhaṇḍattā ‘‘itthī bhaṇḍānamuttamaṃ, varabhaṇḍa’’nti āha. Atha vā sabbepi bodhisattā ca cakkavattino ca mātukucchiyaṃyeva nibbattantīti ‘‘itthī bhaṇḍānamuttama’’nti āha. Kodho satthamalanti kodho malaggahitasatthasadiso, paññāsatthassa vā malanti satthamalaṃ. Abbudanti vināsakāraṇaṃ, corā lokasmiṃ vināsakāti attho. Harantoti salākabhattādīni gahetvā gacchanto. Salākabhattādīni hi paṭṭhapitakāleyeva manussehi pariccattāni. Tesaṃ tāni haranto samaṇo piyo hoti, anāharante puññahāniṃ nissāya vippaṭisārino honti. Sattamaṃ.

第七十七意义——“执着于主者”谓执着于被执着之事。什么夺取或排斥为所执。谓如手挥却投掷。女人之类因不洁净物为大众所嫌弃，故谓“女为废物之上品”。此外谓一切菩萨及王者皆生于母腹，故谓“女为废物之上品”。“嗔恨执着于主”指嗔恨如垢污执着于主，或谓五十义中的污垢。毁坏指破坏之因，就是盗贼在世间所为破坏。夺取是携带薪柴等物而去。薪柴等物在制瓷时代由人辅助收集。取其物者乃受人爱护之游方者，不作盗贼，反失善业得恶果者也。第七十七。

8. Kāmasuttavaṇṇanā八、欲经注释

§78

78. Aṭṭhame attānaṃ na dadeti parassa dāsaṃ katvā attānaṃ na dadeyya ṭhapetvā sabbabodhisatteti vuttaṃ. Na pariccajeti sīhabyagghādīnaṃ na pariccajeyya sabbabodhisatte ṭhapetvāyevāti vuttaṃ. Kalyāṇanti saṇhaṃ mudukaṃ. Pāpikanti pharusaṃ vācaṃ. Aṭṭhamaṃ.

第七十八意义——不施舍于他人，反以为奴隶而不施舍自己，并且不与全体菩萨结缘，此意所说。既不抛弃狮子、狸猫等，也不亲近全体菩萨，此义就此断定。善者指坚固柔软者，恶者指粗暴之言语。第七十八。

9. Pātheyyasuttavaṇṇanā九、资粮经注释

§79

79. Navame saddhā bandhati pātheyyanti saddhaṃ uppādetvā dānaṃ deti, sīlaṃ rakkhati, uposathakammaṃ karoti, tenetaṃ vuttaṃ. Sirīti issariyaṃ. Āsayoti vasanaṭṭhānaṃ. Issariye hi abhimukhībhūte thalatopi jalatopi bhogā āgacchantiyeva. Tenetaṃ vuttaṃ. Parikassatīti parikaḍḍhati. Navamaṃ.

第七十九意义——信心系缚。谓增起信心，行布施，护持戒律，作伍波萨他功德，此皆所说。骄傲指倨傲。执着指执于所居之处。执着者趋向首领，甚至水和土地的财物都归其所有。此义所说。边界指界限。第七十九。

10. Pajjotasuttavaṇṇanā十、灯明经注释

§80

80. Dasame pajjototi padīpo viya hoti. Jāgaroti jāgarabrāhmaṇo viya hoti. Gāvo kamme sajīvānanti kammena saha jīvantānaṃ gāvova kamme kammasahāyā kammadutiyakā nāma honti. Gomaṇḍalehi saddhiṃ kasikammādīni nipphajjanti. Sītassa iriyāpathoti sītaṃ assa sattakāyassa iriyāpatho jīvitavutti. Sītanti naṅgalaṃ. Yassa hi naṅgalehi khettaṃ appamattakampi kaṭṭhaṃ na hoti, so kathaṃ jīvissatīti vadati. Dasamaṃ.

第八十意义——光明乃如明灯。清醒如觉悟之婆罗门。牛在业行中生动，同行业之众生称为牛，业伴属第二归属。谷地中一同收获庄稼。寒冷行路乃寒冬行走，意为寒冷，是身体行走、生存之道。寒冷即未耕耘之地。若不可耕耘之地无法获得，则无法生存，如此言说。第八十。

11. Araṇasuttavaṇṇanā十一、无诤经注释

§81

81. Ekādasame araṇāti nikkilesā. Vusitanti vusitavāso. Bhojissiyanti adāsabhāvo. Samaṇāti khīṇāsavasamaṇā. Te hi ekantena araṇā nāma. Vusitaṃ na nassatīti tesaṃ ariyamaggavāso na nassati. Parijānantīti puthujjanakalyāṇakato paṭṭhāya sekhā lokiyalokuttarāya pariññāya parijānanti. Bhojissiyanti khīṇāsavasamaṇānaṃyeva niccaṃ bhujissabhāvo nāma. Vandantīti pabbajitadivasato paṭṭhāya vandanti. Patiṭṭhitanti sīle patiṭṭhitaṃ . Samaṇīdhāti samaṇaṃ idha. Jātihīnanti api caṇḍālakulā pabbajitaṃ. Khattiyāti na kevalaṃ khattiyāva, devāpi sīlasampannaṃ samaṇaṃ vandantiyevāti. Ekādasamaṃ.

第八十一节。第十一者谓无垢之苦。所谓“无垢”者，即已净灭烦恼者。所谓“生活已住”者，即具足生活者。所谓“当食者”者，即非施舍者。所谓“沙门”者，即已断灭烦恼之沙门。彼等即专称为“无垢”。以其生活住而不灭故，谓彼等圣道生活不灭。所谓“所知知者”，是指凡夫所善知，及持戒学者因世间及出世间智慧而知。所谓“当食”者，为已断灭烦恼沙门等，名为永恒食者。所谓“礼敬者”，是指自出家之日起，即礼敬之。所谓“立足者”，谓于戒法已立足。所谓“沙门女”者，此所云沙门即此。所谓“出家之人”者，不独限于王族，即诸天亦以持戒具足之沙门而礼敬之。此即第十一也。

Chetvāvaggo aṭṭhamo. · 第八，断除品。

Iti sāratthappakāsiniyā · 如是，在《显扬精义》中。

Saṃyuttanikāya-aṭṭhakathāya

《相应部注疏》

Devatāsaṃyuttavaṇṇanā niṭṭhitā. · 《天人相应》的注释终了。