3. Kosalasaṃyuttaṃ · 3. 国萨拉相应义注
2. Devaputtasaṃyuttaṃ二、天子相应
1. Paṭhamavaggo
1. 第一品
1. Paṭhamakassapasuttavaṇṇanā一、第一咖萨巴经注释
§82
82. Devaputtasaṃyuttassa paṭhame devaputtoti devānañhi aṅke nibbattā purisā devaputtā nāma, itthiyo devadhītaro nāma honti. Nāmavasena apākaṭāva ‘‘aññatarā devatā’’ti vuccati, pākaṭo ‘‘itthannāmo devaputto’’ti. Tasmā heṭṭhā ‘‘aññatarā devatā’’ti vatvā idha ‘‘devaputto’’ti vuttaṃ. Anusāsanti anusiṭṭhiṃ. Ayaṃ kira devaputto bhagavatā sambodhito sattame vasse yamakapāṭihāriyaṃ katvā tidasapure vassaṃ upagamma abhidhammaṃ desentena jhānavibhaṅge – ‘‘bhikkhūti samaññāya bhikkhu, paṭiññāya bhikkhū’’ti (vibha. 510). Evaṃ bhikkhuniddesaṃ kathiyamānaṃ assosi. ‘‘Evaṃ vitakketha, mā evaṃ vitakkayittha, evaṃ manasikarotha, mā evaṃ manasākattha. Idaṃ pajahatha, idaṃ upasampajja viharathā’’ti (pārā. 19). Evarūpaṃ pana bhikkhuovādaṃ bhikkhuanusāsanaṃ na assosi. So taṃ sandhāya – ‘‘bhikkhuṃ bhagavā pakāsesi, no ca bhikkhuno anusāsa’’nti āha.
在《天子相应经》第一品中，『天子』者，谓众天中所生之男子称为天子，女子称为天女。名目上虽言『某一天神』，实则指称特定天子。因而下面云『某一天神』，此处即称为『天子』。此为训诂规范。此天子者，世尊于第七年，于耶马婆提奇迹成就后，入住迦他泮城，于此期间以深义释法，讲说禅那差别：『比库者，普通称为比库，立誓者则为比库』（注疏第510页）。如此解说比库教导者所述。又有曰：『当如此思惟，莫如此思惟，亦当如此细察，莫如此细察。当舍此，悉当欢喜安住』（波逸路第19页）。然此类比库诤论教谕，非比库自相责罚。世尊察之谓：『世尊示现谕比库，但非比库自谕』。
Tena hīti yasmā mayā bhikkhuno anusiṭṭhi na pakāsitāti vadasi, tasmā. Taññevettha paṭibhātūti tuyhevesā anusiṭṭhipakāsanā upaṭṭhātūti. Yo hi pañhaṃ kathetukāmo hoti, na ca sakkoti sabbaññutaññāṇena saddhiṃ saṃsanditvā kathetuṃ. Yo vā na kathetukāmo hoti, sakkoti pana kathetuṃ. Yo vā neva kathetukāmo hoti, kathetuṃ na ca sakkoti. Sabbesampi tesaṃ bhagavā pañhaṃ bhāraṃ na karoti. Ayaṃ pana devaputto kathetukāmo ceva, sakkoti ca kathetuṃ. Tasmā tasseva bhāraṃ karonto bhagavā evamāha. Sopi pañhaṃ kathesi.
因是故曰“我未示现比库之教律”，盖谓诸弟子不能普遍明了示现之法。欲问者尚有三种缘故：一者，欲提问而不能依全面智慧合结而问；二者，虽无欲问而能说问；三者，既无欲问，亦不能问。世尊对诸种类中，不负担过重问题。今此天子即系能问者，亦能回答。故世尊遂负担此责，以示教法，彼亦论问。
Tattha subhāsitassa sikkhethāti subhāsitaṃ sikkheyya, catusaccanissitaṃ dasakathāvatthunissitaṃ sattatiṃsabodhipakkhiyanissitaṃ catubbidhaṃ vacīsucaritameva sikkheyya. Samaṇūpāsanassa cāti samaṇehi upāsitabbaṃ samaṇūpāsanaṃ nāma aṭṭhatiṃsabhedaṃ kammaṭṭhānaṃ, tampi sikkheyya bhāveyyāti attho. Bahussutānaṃ vā bhikkhūnaṃ upāsanampi samaṇūpāsanaṃ. Tampi ‘kiṃ, bhante, kusala’’ntiādinā pañhapucchanena paññāvuddhatthaṃ sikkheyya. Cittavūpasamassa cāti aṭṭhasamāpattivasena cittavūpasamaṃ sikkheyya. Iti devaputtena tisso sikkhā kathitā honti. Purimapadena hi adhisīlasikkhā kathitā, dutiyapadena adhipaññāsikkhā, cittavūpasamena adhicittasikkhāti evaṃ imāya gāthāya sakalampi sāsanaṃ pakāsitameva hoti. Paṭhamaṃ.
于是，『善说者须当受学』，谓应学问善道，受十事说，依四圣谛说，基于三十七助道品说，及四种正语净行应当学习。至于修行游方者，应谨守三十八种修习业处亦应习知。众多博通比库亦当学习游方者法门。且因问曰：『尊者，应学何善法？』以启发智慧。所谓心安住，乃指以八成就，学习心安定。由此天子说三种学业：第一品论戒学，第二品论慧学，第三品论心安定学。以此偈说述诸法，成为整体教法示现。此为第一品。
2. Dutiyakassapasuttavaṇṇanā二、第二咖萨巴经注释
§83
83. Dutiye jhāyīti dvīhi jhānehi jhāyī. Vimuttacittoti kammaṭṭhānavimuttiyā vimuttacitto. Hadayassānupattinti arahattaṃ. Lokassāti saṅkhāralokassa. Anissitoti taṇhādiṭṭhīhi anissito, taṇhādiṭṭhiyo vā anissito. Tadānisaṃsoti arahattānisaṃso. Idaṃ vuttaṃ hoti – arahattānisaṃso bhikkhu arahattaṃ patthento jhāyī bhaveyya, suvimuttacitto bhaveyya, lokassa udayabbayaṃ ñatvā anissito bhaveyya. Tantidhammo pana imasmiṃ sāsane pubbabhāgoti. Dutiyaṃ.
【第八十三】第二义「禅」意为以两种禅那入禅修习。所谓解脱心，指因修持境界解脱之心。所谓「心生」者，即是阿拉汉境界之到达。所谓世间者，是指行相续世界。所谓不依赖者，谓不依赖于渴爱等见，或不依赖于渴爱及其见。所谓「因缘相续」，是指阿拉汉之因缘续转。此法言说为：修习者于阿拉汉因缘得证阿拉汉，心得究竟自由，于此世间的生灭知晓而不依著。此妙法为此教法之前部分。即第二义。
3-4. Māghasuttādivaṇṇanā三至四、玛伽经等注释
§84
84. Tatiye māghoti sakkassetaṃ nāmaṃ. Sveva vattena aññe abhibhavitvā devissariyaṃ pattoti vatrabhū, vatranāmakaṃ vā asuraṃ abhibhavatīti vatrabhū. Tatiyaṃ.
【第八十四】第三义「以己名记」者，谓称为赛卡瑟达廷名。依自身自性能胜他者，得天王神通。又有称之为战披侯，或称为阿修罗王战披侯。此即第三义。
§85
85. Catutthaṃ vuttatthameva. Catutthaṃ.
第四者，即如所说的第四。
5. Dāmalisuttavaṇṇanā五、达摩利经注释
§86
86. Pañcame na tenāsīsate bhavanti tena kāraṇena yaṃ kiñci bhavaṃ na pattheti. Āyatapaggaho nāmesa devaputto, khīṇāsavassa kiccavosānaṃ natthi. Khīṇāsavena hi ādito arahattappattiyā vīriyaṃ kataṃ , aparabhāge mayā arahattaṃ pattanti mā tuṇhī bhavatu, tatheva vīriyaṃ daḷhaṃ karotu parakkamatūti cintetvā evamāha.
第五不可得住，于第五故，一切存在皆不成就。彼境界名为天子，已断所有烦恼者，其职责已无。因已断烦恼缘初证阿拉汉果，故已用精进；后半部分我则成阿拉汉，勿生疏离，亦当坚固精进，勇猛前进，如此想着如此说。
Atha bhagavā ‘‘ayaṃ devaputto khīṇāsavassa kiccavosānaṃ akathento mama sāsanaṃ aniyyānikaṃ katheti, kiccavosānamassa kathessāmī’’ti cintetvā natthi kiccantiādimāha. Tīsu kira piṭakesu ayaṃ gāthā asaṃkiṇṇā. Bhagavatā hi aññattha vīriyassa doso nāma dassito natthi. Idha pana imaṃ devaputtaṃ paṭibāhitvā ‘‘khīṇāsavena pubbabhāge āsavakkhayatthāya araññe vasantena kammaṭṭhānaṃ ādāya vīriyaṃ kataṃ, aparabhāge sace icchati, karotu, no ce icchati, yathāsukhaṃ viharatū’’ti khīṇāsavassa kiccavosānadassanatthaṃ evamāha. Tattha gādhanti patiṭṭhaṃ. Pañcamaṃ.
于是世尊言：「此天子已断烦恼职责，默不言宣吾教，非正法者之语，然我当说其职责。」思之无有职责时即说。三藏中此偈未列。世尊未显其他精进过失。此处乃说明此天子，乃断烦恼须行职责者。言：‘已断烦恼故，前分于林中修行业处行精进，后分若欲行，则行；不欲行，则随意安住。’此乃显断烦恼职责之义。此偈乃第五。
6. Kāmadasuttavaṇṇanā六、咖马达经注释
§87
87. Chaṭṭhe dukkaranti ayaṃ kira devaputto pubbayogāvacaro bahalakilesatāya sappayogena kilese vikkhambhento samaṇadhammaṃ katvā pubbūpanissayamandatāya ariyabhūmiṃ appatvāva kālaṃ katvā devaloke nibbatto. So ‘‘tathāgatassa santikaṃ gantvā dukkarabhāvaṃ ārocessāmī’’ti āgantvā evamāha. Tattha dukkaranti dasapi vassāni…pe… saṭṭhipi yadetaṃ ekantaparisuddhassa samaṇadhammassa karaṇaṃ nāma, taṃ dukkaraṃ. Sekhāti satta sekhā. Sīlasamāhitāti sīlena samāhitā samupetā. Ṭhitattāti patiṭṭhitasabhāvā. Evaṃ pucchitapañhaṃ vissajjetvā idāni uparipañhasamuṭṭhāpanatthaṃ anagāriyupetassātiādimāha. Tattha anagāriyupetassāti anagāriyaṃ niggehabhāvaṃ upetassa. Sattabhūmikepi hi pāsāde vasanto bhikkhu vuḍḍhatarena āgantvā ‘‘mayhaṃ idaṃ pāpuṇātī’’ti vutte pattacīvaraṃ ādāya nikkhamateva. Tasmā ‘‘anagāriyupeto’’ti vuccati. Tuṭṭhīti catupaccayasantoso. Bhāvanāyāti cittavūpasamabhāvanāya.
第六，此天子难行修道，其此前生多染污，虽合相应却染污，作出沙门法，因宿业微弱，没入圣地，转时至天界。彼言：「当入如来所，为断难行之欲。」至此言。这里所谓难行者者，指持守清净修行之事长达十载六十年之苦难也。此即七弟子之训——戒定具足。设问解决后说：「今为解答终极疑问，名为无家者之附文。」此无家者者，谓舍去家业之义。于七地中，长者入殿言：「我已得此（果），」取已得戒衣出门。故称为无家者。满足者者，谓四缘满足。修习者者，谓心寂灭之修习。
Te chetvā maccuno jālanti ye rattindivaṃ indriyūpasame ratā, te dussamādahaṃ cittaṃ samādahanti. Ye ca samāhitacittā, te catupaccayasantosaṃ pūrentā na kilamanti. Ye santuṭṭhā, te sīlaṃ pūrentā na kilamanti . Ye sīle patiṭṭhitā satta sekhā, te ariyā maccuno jālasaṅkhātaṃ kilesajālaṃ chinditvā gacchanti. Duggamoti ‘‘saccametaṃ, bhante, ye indriyūpasame ratā, te dussamādahaṃ samādahanti…pe… ye sīle patiṭṭhitā, te maccuno jālaṃ chinditvā gacchanti’’. Kiṃ na gacchissanti? Ayaṃ pana duggamo bhagavā visamo maggoti āha. Tattha kiñcāpi ariyamaggo neva duggamo na visamo, pubbabhāgapaṭipadāya panassa bahū parissayā honti. Tasmā evaṃ vutto. Avaṃsirāti ñāṇasirena adhosirā hutvā papatanti. Ariyamaggaṃ ārohituṃ asamatthatāyeva ca te anariyamagge papatantīti ca vuccanti. Ariyānaṃ samo maggoti sveva maggo ariyānaṃ samo hoti. Visame samāti visamepi sattakāye samāyeva. Chaṭṭhaṃ.
彼斩断者则于死亡不染者，日夜乐于根静，恶趣忧愁心得安定。得定心者，遂满四缘满足，无恶行已。满足者生法规已足七弟子，彼断死亡网、烦恼网而前进。答曰：「实如是，善男子，喜于根静者，能断恶欲；戒足者，能断死亡网。」何不前进？谓此断世尊所说苦道、无道之异也。然圣道不苦亦不异，惟多先行烦恼难也。故如此言。 Avaṃsirā者，谓智不能坚固而跌倒。欲上圣道者，先行非圣道者必跌倒。圣者之道为一体，无异；异处在四圣弟子之身体四得也。第六。
7. Pañcālacaṇḍasuttavaṇṇanā第七，《般遮罗旃陀经》注释
§88
88. Sattame sambādheti nīvaraṇasambādhaṃ kāmaguṇasambādhanti dve sambādhā. Tesu idha nīvaraṇasambādhaṃ adhippetaṃ. Okāsanti jhānassetaṃ nāmaṃ. Paṭilīnanisabhoti paṭilīnaseṭṭho. Paṭilīno nāma pahīnamāno vuccati. Yathāha – ‘‘kathañca, bhikkhave, bhikkhu paṭilīno hoti . Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’’ti (a. ni. 4.38; mahāni. 87). Paccalatthaṃsūti paṭilabhiṃsu. Sammā teti ye nibbānapattiyā satiṃ paṭilabhiṃsu, te lokuttarasamādhināpi susamāhitāti missakajjhānaṃ kathitaṃ. Sattamaṃ.
第七者，根尘障碍分成二种障碍：欲界根障碍及禁戒障碍，此处论禁戒障碍为上。谓此障碍名为弱脱。谓弱脱乃戒损。戒损者谓失戒。犹如言：「比库何故失戒？因通达不明，断根拔叶，无增无灭，所缘境界。」所缘即所着。得戒者即于涅槃证入正定中，斯名伪僧定。第七。
8. Tāyanasuttavaṇṇanā第八，《多耶那经》注释
§89
89. Aṭṭhame purāṇatitthakaroti pubbe titthakaro. Ettha ca titthaṃ nāma dvāsaṭṭhi diṭṭhiyo, titthakaro nāma tāsaṃ uppādako satthā. Seyyathidaṃ nando, vaccho, kiso, saṃkicco. Purāṇādayo pana titthiyā nāma. Ayaṃ pana diṭṭhiṃ uppādetvā kathaṃ sagge nibbattoti? Kammavāditāya. Esa kira uposathabhattādīni adāsi, anāthānaṃ vattaṃ paṭṭhapesi, patissaye akāsi, pokkharaṇiyo khaṇāpesi, aññampi bahuṃ kalyāṇaṃ akāsi. So tassa nissandena sagge nibbatto, sāsanassa pana niyyānikabhāvaṃ jānāti. So tathāgatassa santikaṃ gantvā sāsanānucchavikā vīriyappaṭisaṃyuttā gāthā vakkhāmīti āgantvā chinda sotantiādimāha.
第八十九。原本即是旧有的邪见者，先前曾为执邪见者。这里说“邪见”名为六十二种，持邪见者即是此等邪见的生起者、传播者、导师。例如难陀、马哈摩嘎喇那、提婆达多、桑吉多等，皆为旧有之邪见者。诸邪见者即为旧邪见。倘若产生此见，怎么能够转生天界呢？这是根据业力因缘而来。此人曾供养斋日、供养圣物，扶持无依之人，奉行因缘，挖掘池塘，做许多善事。依此因缘故，他转生天界，但知教法具有引导出离之理。于是，他往如来所近，勤恳修习教法，不放逸，吟诵经偈。来了以后有人问：“为何断绝‘犹如断流’说？”
Tattha chindāti aniyamitaāṇatti. Sotanti taṇhāsotaṃ. Parakkammāti parakkamitvā vīriyaṃ katvā. Kāmeti kilesakāmepi vatthukāmepi. Panudāti nīhara. Ekattanti jhānaṃ. Idaṃ vuttaṃ hoti – kāme ajahitvā muni jhānaṃ na upapajjati, na paṭilabhatīti attho. Kayirā ce kayirāthenanti yadi vīriyaṃ kareyya, kareyyātha, taṃ vīriyaṃ na osakkeyya. Daḷhamenaṃ parakkameti daḷhaṃ enaṃ kareyya. Sithilo hi paribbājoti sithilagahitā pabbajjā. Bhiyyo ākirate rajanti atirekaṃ upari kilesarajaṃ ākirati. Akataṃ dukkaṭaṃ seyyoti dukkaṭaṃ akatameva seyyo. Yaṃ kiñcīti na kevalaṃ dukkaṭaṃ katvā katasāmaññameva, aññampi yaṃ kiñci sithilaṃ kataṃ evarūpameva hoti. Saṃkiliṭṭhanti dukkarakārikavataṃ. Imasmiṃ hi sāsane paccayahetu samādinnadhutaṅgavataṃ saṃkiliṭṭhameva. Saṅkassaranti saṅkāya saritaṃ, ‘‘idampi iminā kataṃ bhavissati, idampi iminā’’ti evaṃ āsaṅkitaparisaṅkitaṃ. Ādibrahmacariyikāti maggabrahmacariyassa ādibhūtā pubbapadhānabhūtā. Aṭṭhamaṃ.
这里“断”为无次第破坏之意，“流”是欲流。所谓“越越”即修持努力超越。“欲”是欲望形态，“梵欲”是心所遍满之欲。所谓“远离”即远离之意。“一境”即禅定。此处言道──如果断尽欲，圣者禅定不可得，也不能成就，义是如此。如若要修要成就禅定，应当努力不懈，此力不可消退。应刚强努力勤行。怠惰者谓游方放逸之人，其放逸加剧烦恼如火上浇油。未作恶即是善罪之最佳。所谓“所作一切”非单纯作恶，而是包括各种软弱之行也同样如此。混杂污秽之事，如恶行因缘缠结。于此教法中，有因缘条件而生固定之足迹，故杂染。所谓“纠结”即如流聚，意为此乃已作业将发生的事物，彼此粘连盘结。所谓“初发心行者”，谓初发起修道之者。第八。
9. Candimasuttavaṇṇanā第九，《月天子经》注释
§90
90. Navame candimāti candavimānavāsī devaputto. Sabbadhīti sabbesu khandhaāyatanādīsu. Lokānukampakāti tuyhampi etassapi tādisā eva. Santaramānovāti turito viya. Pamuñcasīti atītatthe vattamānavacanaṃ. Navamaṃ.
第九十。所谓“月”，是月亮及其居所的天子。所谓“诸根”，乃是五蕴、六入等一切根处。所谓“慈悲诸世”，也指彼诸天具有此等性质。所谓“迅疾之念”，如箭般利速。所谓“远离，放下”，即指远离过往种种，专注当前言论。第九。
10. Sūriyasuttavaṇṇanā第十，《日天子经》注释
§91
91. Dasame sūriyoti sūriyavimānavāsī devaputto. Andhakāreti cakkhuviññāṇuppattinivāraṇena andhabhāvakaraṇe. Virocatīti verocano. Maṇḍalīti maṇḍalasaṇṭhāno. Mā, rāhu, gilī caramantalikkheti antalikkhe caraṃ sūriyaṃ, rāhu, mā gilīti vadati. Kiṃ panesa taṃ gilatīti ? Āma, gilati. Rāhussa hi attabhāvo mahā, uccattanena aṭṭhayojanasatādhikāni cattāri yojanasahassāni, bāhantaramassa dvādasayojanasatāni, bahalattena cha yojanasatāni, sīsaṃ nava yojanasataṃ, nalāṭaṃ tiyojanasataṃ, bhamukantaraṃ paṇṇāsayojanaṃ, mukhaṃ dviyojanasataṃ, ghānaṃ tiyojanasataṃ, mukhādhānaṃ tiyojanasatagambhīraṃ hatthatalapādatalāni puthulato dviyojanasatāni . Aṅgulipabbāni paṇṇāsa yojanāni. So candimasūriye virocamāne disvā issāpakato tesaṃ gamanavīthiṃ otaritvā mukhaṃ vivaritvā tiṭṭhati. Candavimānaṃ sūriyavimānaṃ vā tiyojanasatike mahānarake pakkhittaṃ viya hoti. Vimāne adhivatthā devatā maraṇabhayatajjitā ekappahāreneva viravanti. So pana vimānaṃ kadāci hatthena chādeti, kadāci hanukassa heṭṭhā pakkhipati, kadāci jivhāya parimajjati, kadāci avagaṇḍakārakaṃ bhuñjanto viya kapolantare ṭhapeti. Vegaṃ pana vāretuṃ na sakkoti. Sace vāressāmīti gaṇḍakaṃ katvā tiṭṭheyya, matthakaṃ tassa bhinditvā nikkhameyya, ākaḍḍhitvā vā naṃ onameyya. Tasmā vimānena saheva gacchati. Pajaṃ mamanti candimasūriyā kira dvepi devaputtā mahāsamayasuttakathanadivase sotāpattiphalaṃ pattā. Tena bhagavā ‘‘pajaṃ mama’’nti āha, putto mama esoti attho. Dasamaṃ.
第九十一。所谓“日”，是太阳及其居所的天子。所谓“暗转”，因眼识生起而生昏暗。所谓“光明”，意为照耀。所谓“圆周”，指光环聚合。所谓“魔”、“罗睺”、“摩睺”，指在天空中移动的黑暗。何以称之为“吞食”？确实是吞食。罗睺之大身量，上浮八百二十由旬，左右长一千二百由旬，前后长六百由旬，头长九百由旬，额头三百由旬，眼间五十由旬，面长两百由旬，鼻三百由旬，眼窝三百由旬，双眼深如象掌。手指长五十由旬。此时月日同现，彼此光明区划如大狱地分野。诸天因恐惧死亡而避开此天宫，一时皆逃去。然而此天子或用手遮挡，有时向汉拭擦，有时舔舐，有时像食蟹般将手置于面颊，然无法摆脱行速。若要摆脱，则斩断眼窝，破裂额头，自拔出来，或拉开不上。是故与天宫同去。据说月与日是两位天子，于大劫宣说灭尽通果法时获果。佛言：“我的儿子，我的儿子”，是此义。第十。
Paṭhamo vaggo. · 第一品。
2. Anāthapiṇḍikavaggo
第二。阿难比库(比库尼)品。
1. Candimasasuttavaṇṇanā第一，《月经》注释
§92
92. Dutiyavaggassa paṭhame kacchevāti kacche viya. Kaccheti pabbatakacchepi nadīkacchepi. Ekodi nipakāti ekaggacittā ceva paññānepakkena ca samannāgatā. Satāti satimanto. Idaṃ vuttaṃ hoti – ye jhānāni labhitvā ekodī nipakā satā viharanti, te amakase pabbatakacche vā nadīkacche vā magā viya sotthiṃ gamissantīti. Pāranti nibbānaṃ. Ambujoti maccho. Raṇañjahāti kilesañjahā. Yepi jhānāni labhitvā appamattā kilese jahanti, te suttajālaṃ bhinditvā macchā viya nibbānaṃ gamissantīti vuttaṃ hoti. Paṭhamaṃ.
第九十二。第二品第一。所谓“坚固”，如坚石坚塔，亦如山峰、江河之坚固。所谓“一境”，意指专一心力，具智慧明察。所谓“念行”，即具念。此说──修得禅定者，心如坚石坚塔，能逾越如山河江泽之险阻，获得安隐；亦能超越生死流转，证得涅槃。所谓“水生物”，鱼。意指可断烦恼者如鱼脱网。修得禅定，能断杂染烦恼者，彼如鱼脱离水网，涅槃之境。第一。
2. Veṇḍusuttavaṇṇanā2. 韦楼经注释
§93
93. Dutiye veṇḍūti tassa devaputtassa nāmaṃ. Payirupāsiyāti parirupāsitvā. Anusikkhareti sikkhanti. Siṭṭhipadeti anusiṭṭhipade. Kāle te appamajjantāti kāle te appamādaṃ karontā. Dutiyaṃ.
93. 第二条：此处所说的『毗纽帝』是天子名。『普耶卢巴希耶』用意是经过环绕供养之意。『阿奴悉迦蕾提』是对其修习、学习的称谓。『悉提帕德』是依循戒律步调之义。『迦勒』指时节、时候。『忒阿帕玛贾塔』意谓当其时节恪守不懈、专注谨慎。此为第二条。
3. Dīghalaṭṭhisuttavaṇṇanā3. 长腿经注释
§94
94. Tatiye dīghalaṭṭhīti devaloke sabbe samappamāṇā tigāvutikāva honti, manussaloke panassa dīghattabhāvatāya evaṃnāmaṃ ahosi. So puññāni katvā devaloke nibbattopi tatheva paññāyi. Tatiyaṃ.
94. 第三条：『帝提耶』谓长木。天界诸众皆具足三犍度（即三种时段）的长度标准。在人间目为延长的形态，因此有此名称。因为种种善业而生于天界，同时亦持此善名。此为第三条。
4. Nandanasuttavaṇṇanā4. 难德那经注释
§95
95. Catutthe gotamāti bhagavantaṃ gottena ālapati. Anāvaṭanti tathāgatassa hi sabbaññutaññāṇaṃ pesentassa rukkho vā pabbato vā āvarituṃ samattho nāma natthi. Tenāha ‘‘anāvaṭa’’nti. Iti tathāgataṃ thometvā devaloke abhisaṅkhatapañhaṃ pucchanto kathaṃvidhantiādimāha. Tattha dukkhamaticca iriyatīti dukkhaṃ atikkamitvā viharati. Sīlavāti lokiyalokuttarena sīlena samannāgato khīṇāsavo. Paññādayopi missakāyeva veditabbā. Pūjayantīti gandhapupphādīhi pūjenti. Catutthaṃ.
95. 第四条：所谓『果德玛』者，谓与世尊相关者。『阿拉瓦塔』意指无所覆蔽。诸如如来具有遍知无障碍之智慧，若有树木或山岳试图遮蔽，则无法如实覆盖故名之。故说「阿拉瓦塔」。如是称扬如来后，于天界接受预备问题，询问其如何为等。此中讲『苦』覆盖与超越之义，于苦灭尽已安住。所称『持戒』者，乃凡间与出世间双重戒行具足，已断除烦恼。智慧亦应如同净身体般明白其道理。以香花芬芳等供养其尊。此为第四条。
5-6. Candanasuttādivaṇṇanā5-6. 旃檀经等注释
§96
96. Pañcame appatiṭṭhe anālambeti heṭṭhā apatiṭṭhe upari anālambane. Susamāhitoti appanāyapi upacārenapi suṭṭhu samāhito . Pahitattoti pesitatto. Nandīrāgaparikkhīṇoti parikkhīṇanandīrāgo. Nandīrāgo nāma tayo kammābhisaṅkhārā. Iti imāya gāthāya kāmasaññāgahaṇena pañcorambhāgiyasaṃyojanāni, rūpasaṃyojanagahaṇena pañca uddhambhāgiyasaṃyojanāni, nandīrāgena tayo kammābhisaṅkhārā gahitā. Evaṃ yassa dasa saṃyojanāni tayo ca kammābhisaṅkhārā pahīnā, so gambhīre mahoghe na sīdatīti. Kāmasaññāya vā kāmabhavo, rūpasaṃyojanena rūpabhavo gahito, tesaṃ gahaṇena arūpabhavo gahitova , nandīrāgena tayo kammābhisaṅkhārā gahitāti evaṃ yassa tīsu bhavesu tayo saṅkhārā natthi, so gambhīre na sīdatītipi dasseti. Pañcamaṃ.
96. 第五条：『巴帕提耶』意谓不稳固；『阿那兰贝提』为下方不稳，上方无依；『苏萨玛希托』指专注于安然心境，修习与供养皆完善；『巴希塔托』谓努力向前推动；『南迪拉伽帕里奇希诺』指断除贪爱欢喜。『南迪拉伽』是三种行为行执。此韵语涵摄以色欲受生束缚的五条羁绊，以色身束缚的五条羁绊，以及由三种行为行蕴构成的南迪拉伽。由此可见，若一个人断除使其陷入深沉苦海的十种束缚与三种行为行，便不再沉溺痛苦。五色受身束缚分别为色欲界、色界及无色界之身受缚。三种行为行使得三界的生死轮回未绝。此即其义。第五条。
§97
97. Chaṭṭhaṃ vuttatthameva. Chaṭṭhaṃ.
97. 第六条，所说之义同前述，第六条。
7. Subrahmasuttavaṇṇanā7. 苏梵天经注释
§98
98. Sattame subrahmāti so kira devaputto accharāsaṅghaparivuto nandanakīḷikaṃ gantvā pāricchattakamūle paññattāsane nisīdi. Taṃ pañcasatā devadhītaro parivāretvā nisinnā, pañcasatā rukkhaṃ abhiruḷhā. Nanu ca devatānaṃ cittavasena yojanasatikopi rukkho onamitvā hatthaṃ āgacchati, kasmā tā abhiruḷhāti. Khiḍḍāpasutatāya. Abhiruyha pana madhurassarena gāyitvā gāyitvā pupphāni pātenti, tāni gahetvā itarā ekatovaṇṭikamālādivasena ganthenti. Atha rukkhaṃ abhiruḷhā upacchedakakammavasena ekappahāreneva kālaṃ katvā avīcimhi nibbattā mahādukkhaṃ anubhavanti.
98. 第七条：所谓『苏布拉摩』，即天子。其为天人子，常与护卫诸天众同行，游玩于花园乐地，坐于亭阁根基之处。约五百名天女围绕陪坐，五百株树木枝繁叶茂。然天人意念所及，至百由旬外树木折损而来手中，何以树木能枝繁叶茂？乃因嬉戏欢唱，浇灌施肥，采摘花朵，天女采集后编织成花环。后以砍伐割断树木为时段，最终在地狱中遭受巨大苦难。此为第七条。
Atha kāle gacchante devaputto ‘‘imāsaṃ neva saddo suyyati, na pupphāni pātenti. Kahaṃ nu kho gatā’’ti? Āvajjento niraye nibbattabhāvaṃ disvā piyavatthukasokena ruppamāno cintesi – ‘‘etā tāva yathākammena gatā, mayhaṃ āyusaṅkhāro kittako’’ti. So – ‘‘sattame divase mayāpi avasesāhi pañcasatāhi saddhiṃ kālaṃ katvā tattheva nibbattitabba’’nti disvā balavatarena sokena ruppi. So – ‘‘imaṃ mayhaṃ sokaṃ sadevake loke aññatra tathāgatā niddhamituṃ samattho nāma natthī’’ti cintetvā satthu santikaṃ gantvā niccaṃ utrastanti gāthamāha.
当时，天子正在离去的时候，心中想着：“这里的声音真的不会再响起了，鲜花也不会再飘落了。他究竟去了哪里呢？”他想到地狱中即将堕入的情形，悲痛如失去爱物般，忧伤凝重地沉思：“他们果真已经按照业力去了，那我的寿命又有多少呢？”于是他又思惟：“到了第七天，我也应当与余下的五百多人一起，完成该完成的时间，亲自赴往那个所在。”念及此处，他更加悲痛难当，形容消瘦憔悴。他心里想：“我的这份忧伤，在众天众人之间，除了如来之外，没有任何生命能够熄灭。”想到这里就前往世尊处，常常泪流满面地悲叹说法。
Tattha idanti attano cittaṃ dasseti. Dutiyapadaṃ purimasseva vevacanaṃ. Niccanti ca padassa devaloke nibbattakālato paṭṭhāyāti attho na gahetabbo, sokuppattikālato pana paṭṭhāya niccanti veditabbaṃ. Anuppannesu kicchesūti ito sattāhaccayena yāni dukkhāni uppajjissanti, tesu. Atho uppatitesu cāti yāni pañcasatānaṃ accharānaṃ niraye nibbattānaṃ diṭṭhāni, tesu cāti evaṃ imesu uppannānuppannesu dukkhesu niccaṃ mama utrastaṃ cittaṃ, abbhantare ḍayhamāno viya homi bhagavāti dasseti.
这里所言是他对自己心念的显现。第二句继续接续前一句话。此处“常常”（niccanti）是指天人界在死亡之时所立的常处，不能任意取用，而应当于忧苦生起之时体认此处。未到天人界之前的苦楚，用七周为量，指那些将会产生的痛苦；而“已至”的指见到五百字的地狱苦受者，即那些在地狱中已生苦难的人。如此，于现前与未现的苦难之中，他常忧伤不已，内心如同被火焚烧一般，显示出他痛苦至极的心境。
Nāññatrabojjhā tapasāti bojjhaṅgabhāvanañca tapoguṇañca aññatra muñcitvā sotthiṃ na passāmīti attho. Sabbanissaggāti nibbānato. Ettha kiñcāpi bojjhaṅgabhāvanā paṭhamaṃ gahitā, indriyasaṃvaro pacchā, atthato pana indriyasaṃvarova paṭhamaṃ veditabbo. Indiyasaṃvare hi gahite catupārisuddhisīlaṃ gahitaṃ hoti. Tasmiṃ patiṭṭhito bhikkhu nissayamuttako dhutaṅgasaṅkhātaṃ tapoguṇaṃ samādāya araññaṃ pavisitvā kammaṭṭhānaṃ bhāvento saha vipassanāya bojjhaṅge bhāveti. Tassa ariyamaggo yaṃ nibbānaṃ ārammaṇaṃ katvā uppajjati, so ‘‘sabbanissaggo’’ti bhagavā catusaccavasena desanaṃ vinivattesi. Devaputto desanāpariyosāne sotāpattiphale patiṭṭhahīti. Sattamaṃ.
这里说“不是修行四念处等七觉支的苦行戒律”，而是放弃一切而达到解脱的意思。“放弃一切”指涅槃之时全然的舍离。此处讲述的是，觉支的修习，有先后之分；先行的是根的制御，然后是正念修持的首要地位。感官制御得以成立，四净戒得以坚固。由此，具足此基础的比库，舍弃一切依止的后，怀持苦行之功德，入山林中精进修行，同时修习内观觉支。世尊说，觉支成就后生起的涅槃，即“放弃一切”，从四圣谛的说法反复演绎宣说。天子听完世尊讲解法后，坚信成就须陀洹果位。这是第七段。
8-10. Kakudhasuttādivaṇṇanā8-10. 咖古达经等注释
§99
99. Aṭṭhame kakudho devaputtoti ayaṃ kira kolanagare mahāmoggallānattherassa upaṭṭhākaputto daharakāleyeva therassa santike vasanto jhānaṃ nibbattetvā kālaṅkato, brahmaloke uppajji. Tatrāpi naṃ kakudho brahmātveva sañjānanti. Nandasīti tussasi. Kiṃ laddhāti tuṭṭhi nāma kiñci manāpaṃ labhitvā hoti, tasmā evamāha. Kiṃ jīyitthāti yassa hi kiñci manāpaṃ cīvarādivatthu jiṇṇaṃ hoti, so socati, tasmā evamāha. Aratī nābhikīratīti ukkaṇṭhitā nābhibhavati. Aghajātassāti dukkhajātassa, vaṭṭadukkhe ṭhitassāti attho. Nandījātassāti jātataṇhassa. Aghanti evarūpassa hi vaṭṭadukkhaṃ āgatameva hoti . ‘‘Dukkhī sukhaṃ patthayatī’’ti hi vuttaṃ. Iti aghajātassa nandī hoti, sukhavipariṇāmena dukkhaṃ āgatamevāti nandījātassa aghaṃ hoti. Aṭṭhamaṃ.
第九十九：第八，说的是天子名叫卡库多，传说他是拘罗那城著名的大摩嘎剌那长老的侍者童子，非常年幼时就在长老旁边打坐入定，正当时光到了，即往梵天界生。即便如此，天子卡库多自己却不知晓其已成梵天。此时忿恨者难达天子，因获得了某种满足，所以心中欢喜，所以说“得到是什么？”这是满足的意思。为什么还活着？就是说心中有所喜欢、所需、覆盖衣物等物品，诸此因缘仍生忧愁，因此而悲伤；因此说“忿恨不生而不灭”，就是躁嗔不生即不会毁灭；“无明烦恼”为忧苦业的生趣，就是忧苦业乐多苦少的意义。天子得名“难达”，因忧苦生趣至所生之苦之故。所谓愚痴烦恼即是忧苦实至故。说“苦生者见乐”，这是言苦中带乐的奥义；这就是“忧苦生趣”导致欢乐后反生苦之理。如此故第八。
§100
100. Navamaṃ vuttatthameva. Navamaṃ.
第100，这是同样的说法（即上段的续述和重复），并无不同。第九十段。
§101
101. Dasame ānandattherassa anumānabuddhiyā ānubhāvappakāsanatthaṃ aññataroti āha. Dasamaṃ.
第101，关于安那达长老，凭推断和觉知解释其行为表现，所以说是为凸显说明之用。第十段。
Dutiyo vaggo. · 第二品。
3. Nānātitthiyavaggo
第三种别门品
1-2. Sivasuttādivaṇṇanā1-2. 尸瓦经等之义注
§102
102. Tatiyavaggassa paṭhamaṃ vuttatthameva. Paṭhamaṃ.
第三品第一章所陈之义。第一章。
§103
103. Dutiye paṭikaccevāti paṭhamaṃyeva. Akkhacchinnovajhāyatīti akkhacchinno avajhāyati, balavacintanaṃ cinteti. Dutiyagāthāya akkhacchinnovāti akkhacchinno viya. Dutiyaṃ.
103. 第二经中，『先行』者，即最初之意。『轮轴未断而沉思』者，谓轮轴未断之时即沉思，深切思惟也。第二偈中，『如轮轴未断』者，犹如轮轴未断之意。第二经竟。
3-4. Serīsuttādivaṇṇanā3-4. 谢利经等之义注
§104
104. Tatiye dāyakoti dānasīlo. Dānapatīti yaṃ dānaṃ demi, tassa pati hutvā demi, na dāso na sahāyo. Yo hi attanā madhuraṃ bhuñjati, paresaṃ amadhuraṃ deti, so dānasaṅkhātassa deyyadhammassa dāso hutvā deti. Yo yaṃ attanā bhuñjati, tadeva deti, so sahāyo hutvā deti. Yo pana attanā yena tena yāpeti, paresaṃ madhuraṃ deti, so pati jeṭṭhako sāmi hutvā deti. Ahaṃ ‘‘tādiso ahosi’’nti vadati.
第三章所谓施者者，称为布施戒行者。所谓布施主者，谓那给予布施者。此人既非奴隶，亦非仆从。夫自体甘美所受用者，予他人以苦，即为名为布施义者之奴仆，而行施。自受所用者，即以己受为布施者，乃仆人与布施共主之义。然若以自身所养活之一切，所得甘美予他者，是以为主人长老而行布施。语云：「如此者，名之。」
Catūsu dvāresuti tassa kira rañño sindhavaraṭṭhaṃ sodhivākaraṭṭhanti dve raṭṭhāni ahesuṃ, nagaraṃ roruvaṃ nāma. Tassa ekekasmiṃ dvāre devasikaṃ satasahassaṃ uppajjati, antonagare vinicchayaṭṭhāne satasahassaṃ. So bahuhiraññasuvaṇṇaṃ rāsibhūtaṃ disvā kammassakatañāṇaṃ uppādetvā catūsu dvāresu dānasālāyo kāretvā tasmiṃ tasmiṃ dvāre uṭṭhitaāyena dānaṃ dethāti amacce ṭhapesi. Tenāha – ‘‘catūsu dvāresu dānaṃ dīyitthā’’ti.
谓有四门者，是说彼王有天竺诸国与湿婆诸国二国之属，城名罗阇宅。在斯城之各一门，有天众各千，在城中心聚集万众千。见彼累土多金，显现业果智慧，乃于四门各设施堂，于每门立门人受持施物。其语曰：「于四门须布施。」
Samaṇabrāhmaṇakapaṇaddhikavanibbakayācakānanti ettha samaṇāti pabbajjūpagatā. Brāhmaṇāti bhovādino. Samitapāpabāhitapāpe pana samaṇabrāhmaṇe esa nālattha. Kapaṇāti duggatā daliddamanussā kāṇakuṇiādayo. Addhikāti pathāvino. Vanibbakāti ye ‘‘iṭṭhaṃ, dinnaṃ, kantaṃ, manāpaṃ, kālena, anavajjaṃ dinnaṃ, dadaṃ cittaṃ pasādeyya, gacchatu bhavaṃ brahmaloka’’ntiādinā nayena dānassa vaṇṇaṃ thomayamānā vicaranti. Yācakāti ye ‘‘pasatamattaṃ detha, sarāvamattaṃ dethā’’tiādīni ca vatvā yācamānā vicaranti. Itthāgārassa dānaṃ dīyitthāti paṭhamadvārassa laddhattā tattha uppajjanakasatasahasse aññampi dhanaṃ pakkhipitvā rañño amacce hāretvā attano amacce ṭhapetvā raññā dinnadānato rājitthiyo mahantataraṃ dānaṃ adaṃsu. Taṃ sandhāyevamāha. Mama dānaṃ paṭikkamīti yaṃ mama dānaṃ tattha dīyittha, taṃ paṭinivatti. Sesadvāresupi eseva nayo. Kocīti katthaci. Dīgharattanti asītivassasahassāni. Ettakaṃ kira kālaṃ tassa rañño dānaṃ dīyittha. Tatiyaṃ.
关于持斋者同沙门婆罗门，谓此处之沙门，即出家者也。婆罗门为高贵者。依正见而离诸恶心者，沙门婆罗门无此情。『kapaṇa』者，恶趣堕入愚痴之人，称作痴愚乞儿。『addhika』者，为受持者之名。『vanibbaka』者，谓以布施美好、贵重、悦意、及时、无过失施物，心怀欢喜，以此品类行乞者。『yācaka』者，谓缩施与广施之间，称轻徭者，谓请施少许者。言此门已获施物时，有百万天众亦投献财物，王之门人亦受之，存放于自己门人。王为此施物设立界限，称「应于四门布施」。为表此意言：「我所布施者，已得受施所还也」，谓所布施之物若已得受，于其它门亦依此法施。何以故？谓时久远，达八万年。此谓王之施法久远。第三章。
§105
105. Catutthaṃ vuttatthameva. Catutthaṃ.
第105条 意即第四条所述内容相同。第四条。
5. Jantusuttavaṇṇanā5. 禅都经之义注
§106
106. Pañcame kosalesu viharantīti bhagavato santike kammaṭṭhānaṃ gahetvā tattha gantvā viharanti. Uddhatāti akappiye kappiyasaññitāya ca kappiye akappiyasaññitāya ca anavajje sāvajjasaññitāya ca sāvajje anavajjasaññitāya ca uddhaccapakatikā hutvā. Unnaḷāti uggatanaḷā, uṭṭhitatucchamānāti vuttaṃ hoti. Capalāti pattacīvaramaṇḍanādinā cāpallena yuttā. Mukharāti mukhakharā, kharavacanāti vuttaṃ hoti. Vikiṇṇavācāti asaṃyatavacanā, divasampi niratthakavacanapalāpino. Muṭṭhassatinoti naṭṭhassatino sativirahitā, idha kataṃ ettha pamussanti. Asampajānāti nippaññā. Asamāhitāti appanāupacārasamādhirahitā, caṇḍasote baddhanāvāsadisā. Vibbhantacittāti anavaṭṭhitacittā, panthāruḷhabālamigasadisā. Pākatindriyāti saṃvarābhāvena gihikāle viya vivaṭaindriyā.
106. 第五，谓之在迦舍国中住持，谓世尊面前，取修行处，至彼而住。『乌达塔』者，谓不合时、不合宜、不合戒、不合无戒之分别，及合戒分、不合戒分之分别，躁动奔走之类也。『乌那耆』者，谓抬起的火把，抬起的灰尘，如是说。『叉婆』者，谓随身衣饰等之轻薄奔走也。『目叉罗』者，谓粗言恶语。『毗坚那伐叉』者，不守禁戒之语，白天亦多无益之闲话。『木萨撒提那』者，无所依止之念，或忘记所为之事。『阿三毗亚那』者，无智慧之心。『阿萨末希塔』者，无定之心，不入辅助禅定，闹市喧嚣之类。『毗婆塔伽提』者，心不安稳，行为如跌跌撞撞弱鹿。『巴伽提因梨亚』者，犹如家中妇人守斋般而守禁戒也。
Jantūti evaṃnāmako devaputto. Tadahuposatheti tasmiṃ ahu uposathe, uposathadivaseti attho. Pannaraseti cātuddasikādipaṭikkhepo. Upasaṅkamīti codanatthāya upagato. So kira cintesi – ‘‘ime bhikkhū satthu santike kammaṭṭhānaṃ gahetvā nikkhantā, idāni pamattā viharanti, na kho panete pāṭiyekkaṃ nisinnaṭṭhāne codiyamānā kathaṃ gaṇhissanti, samāgamanakāle codissāmī’’ti uposathadivase tesaṃ sannipatitabhāvaṃ ñatvā upasaṅkami. Gāthāhi ajjhabhāsīti sabbesaṃ majjhe ṭhatvā gāthā abhāsi.
『众生』乃天子之名。『当日斋戒日』者，谓当时有斋戒日，斋戒日之义也。『半月』谓十五日及其余。『近前』者，为唤请而往也。谓是时，彼意念谓：『此诸比库在师面前取修行处而出外，今却懈怠，不在单一坐处，若呼唤如何？当集会时令其起行。』于是识得斋戒日诸比库集会之状，遂近前劝唤。立于众中而诵歌谣。
Tattha yasmā guṇakathāya saddhiṃ nigguṇassa aguṇo pākaṭo hoti, tasmā guṇaṃ tāva kathento sukhajīvino pure āsuntiādimāha. Tattha sukhajīvino pure āsunti pubbe bhikkhū supposā subharā ahesuṃ, uccanīcakulesu sapadānaṃ caritvā laddhena missakapiṇḍena yāpesunti adhippāyena evamāha. Anicchāti nittaṇhā hutvā.
该处因善德述说，以显不善显露，故久言美德，谓『安乐人』等。谓『安乐人』先住者，昔时比库服白净衣，随上层家族生活，一同邻居往来，以果腹食摄食，故谓之。心无所欲，已入涅槃寂静。
Evaṃ porāṇakabhikkhūnaṃ vaṇṇaṃ kathetvā idāni tesaṃ avaṇṇaṃ kathento dupposantiādimāha. Tattha gāme gāmaṇikā viyāti yathā gāme gāmakuṭā nānappakārena janaṃ pīḷetvā khīradadhitaṇḍulādīni āharāpetvā bhuñjanti, evaṃ tumhepi anesanāya ṭhitā tumhākaṃ jīvikaṃ kappethāti adhippāyena vadati. Nipajjantīti uddesaparipucchāmanasikārehi anatthikā hutvā sayanamhi hatthapāde vissajjetvā nipajjanti. Parāgāresūti paragehesu, kulasuṇhādīsūti attho. Mucchitāti kilesamucchāya mucchitā.
如是说古老比库之容貌后，今说其丑陋，称曰『恶劣等』。谓乡村之地主者，如村庄中土豪，欺压乡民，夺取奶食及谷物，凶残虐民，如尔，尔等若逆者立，应自谋生计，作此劝导。『尼跋岸提』谓无益妄念之寝息，躺卧时放手足，谓之休息。『波囉伽热素』谓邻舍家中之意。『穆齿』谓烦恼堆积。
Ekacceti vattabbayuttakeyeva. Apaviddhāti chaḍḍitakā. Anāthāti apatiṭṭhā. Petāti susāne chaḍḍitā kālaṅkatamanussā. Yathā hi susāne chaḍḍitā nānāsakuṇādīhi khajjanti, ñātakāpi nesaṃ nāthakiccaṃ na karonti, na rakkhanti, na gopayanti, evamevaṃ evarūpāpi ācariyupajjhāyādīnaṃ santikā ovādānusāsaniṃ na labhantīti apaviddhā anāthā, yathā petā, tatheva honti. Pañcamaṃ.
『一切』者，当说之义。『阿婆维达』谓舍弃之。『阿那多』谓无依止。『别提』谓已死弃舍之恶名尸体。如死尸被多种虫蚁啮食，亲属不理不护，亦复如是，如此种种，师及教法护持者面前不受劝诫，此谓弃舍无依，如亡灵状。第五。
6. Rohitassasuttavaṇṇanā6. 罗希德萨经之义注
§107
107. Chaṭṭhe yatthāti cakkavāḷalokassa ekokāse bhummaṃ. Na cavati na upapajjatīti idaṃ aparāparaṃ cutipaṭisandhivasena gahitaṃ. Gamanenāti padagamanena. Nāhaṃ taṃ lokassa antanti satthā saṅkhāralokassa antaṃ sandhāya vadati. Ñāteyyantiādīsu ñātabbaṃ, daṭṭhabbaṃ, pattabbanti attho.
第107条：“在第六处，就是指在轮回世界的一个边际地方。既不消失也不重新生起，这是一种交替相续的连续状态。‘行走’者，是指来往移动的行为。但教主并未说这是世界的终结，而是指行蕴世界的终结。‘应知应见应得’义，是指应当认识、见解并达到的含义。”
Iti devaputtena cakkavāḷalokassa anto pucchito, satthārā saṅkhāralokassa kathito. So pana attano pañhena saddhiṃ satthu byākaraṇaṃ sametīti saññāya pasaṃsanto acchariyantiādimāha.
于是天子被问及轮回世界的边际，教主则论述行蕴世界的状态。他以自身问题为基，结合教主的说明产生正见，并由此获得喜悦与敬佩，甚至表达惊叹之意。
Daḷhadhammoti daḷhadhanu, uttamappamāṇena dhanunā samannāgato. Dhanuggahoti dhanuācariyo. Susikkhitoti dasa dvādasa vassāni dhanusippaṃ sikkhito. Katahatthoti usabhappamāṇepi vālaggaṃ vijjhituṃ samatthabhāvena katahattho. Katūpāsanoti katasarakkhepo dassitasippo. Asanenāti kaṇḍena. Atipāteyyāti atikkameyya. Yāvatā so tālacchāyaṃ atikkameyya, tāvatā kālena ekacakkavāḷaṃ atikkamāmīti attano javasampattiṃ dasseti.
‘坚固法’者，指坚固的弓，是一种用长度卓绝的弓制成的弓箭之工具。‘弓工’即制弓工匠。‘受过良好训练’者，意指经过十至十二年的弓技训练。‘有能力拉弓’者，指有力量能拉开与牛犊体型相当的弓。‘密集’者，指经过严密防护的箭支。‘用箭杆’即箭干。‘超出’者，是指能够越过。若能越过该高出头顶的高度，则代表自己具备迅捷之力。
Puratthimā samuddā pacchimoti yathā puratthimasamuddā pacchimasamuddo dūre, evaṃ me dūre padavītihāro ahosīti vadati. So kira pācīnacakkavāḷamukhavaṭṭiyaṃ ṭhito pādaṃ pasāretvā pacchimacakkavāḷamukhavaṭṭiyaṃ akkamati, puna dutiyaṃ pādaṃ pasāretvā paracakkavāḷamukhavaṭṭiyaṃ akkamati. Icchāgatanti icchā eva. Aññatrevāti nippapañcataṃ dasseti. Bhikkhācārakāle kiresa nāgalatādantakaṭṭhaṃ khāditvā anotatte mukhaṃ dhovitvā kāle sampatte uttarakurumhi piṇḍāya caritvā cakkavāḷamukhavaṭṭiyaṃ nisinno bhattakiccaṃ karoti, tattha muhuttaṃ vissamitvā puna javati. Vassasatāyukoti tadā dīghāyukakālo hoti, ayaṃ pana vassasatāvasiṭṭhe āyumhi gamanaṃ ārabhi. Vassasatajīvīti taṃ vassasataṃ anantarāyena jīvanto. Antarāva kālaṅkatoti cakkavāḷalokassa antaṃ appatvā antarāva mato. So pana tattha kālaṃ katvāpi āgantvā imasmiṃyeva cakkavāḷe nibbatti. Appatvāti saṅkhāralokassa antaṃ appatvā. Dukkhassāti vaṭṭadukkhassa. Antakiriyanti pariyantakaraṇaṃ. Kaḷevareti attabhāve. Sasaññimhi samanaketi sasaññe sacitte. Lokanti dukkhasaccaṃ. Lokasamudayanti samudayasaccaṃ. Lokanirodhanti nirodhasaccaṃ. Paṭipadanti maggasaccaṃ. Iti – ‘‘nāhaṃ, āvuso, imāni cattāri saccāni tiṇakaṭṭhādīsu paññapemi , imasmiṃ pana cātumahābhūtike kāyasmiṃ yeva paññapemī’’ti dasseti. Samitāvīti samitapāpo. Nāsīsatīti na pattheti. Chaṭṭhaṃ.
“东方的海和西方的海距离遥远，如同东西两面的海相隔一般，我的行走境界亦远如此。”天子一方面脚踏在西向边际，一方面脚伸往东向边际；这即代表其意愿，暗示非虚言。比库行脚时，曾食用含有龙牙的粥，洗涤口腔后，仍按时赴北方乞食，在轮回世界边际停留，进行供养事奉。稍息片刻后又恢复行走。此时已是一百年高寿，且开始修此跨百年寿命的行住。所谓百年寿命，是指在无阻碍地生存中度过。所谓‘无阻碍’，即未到轮回世界终结，仍然在其中。‘痛苦’指轮回生存的苦难；‘终结作意’指终结的原因所在。‘自性’是指自身本体。‘与相同见者’者，指悲智相应者。‘世界’指苦谛；‘世界之生’者，为苦集谛；‘世界之灭’者，为苦灭谛；‘世界之道’者，为苦道谛。由此显明：“朋友，我非在稻草柴草等物上悟得四谛，而是在此由四大所成的身上证悟。”这里的“断灭”意为断然灭除罪恶。第六条终。
§108-109
108-109. Sattamaṭṭhamāni vuttatthāneva. Sattamaṃ, aṭṭhamaṃ.
第108至109条内容已于前处说明。第七条、第八条。
9. Susimasuttavaṇṇanā9. 苏西玛经之义注
§110
110. Navame tuyhampi no, ānanda, sāriputto ruccatīti satthā therassa vaṇṇaṃ kathetukāmo, vaṇṇo ca nāmesa visabhāgapuggalassa santike kathetuṃ na vaṭṭati. Tassa santike kathito hi matthakaṃ na pāpuṇāti. So hi ‘‘asuko nāma bhikkhu sīlavā’’ti vutte. ‘‘Kiṃ tassa sīlaṃ? Gorūpasīlo so. Kiṃ tayā añño sīlavā na diṭṭhapubbo’’ti vā? ‘‘Paññavā’’ti vutte, ‘‘kiṃ pañño so? Kiṃ tayā añño paññavā na diṭṭhapubbo’’ti? Vā, ādīni vatvā vaṇṇakathāya antarāyaṃ karoti. Ānandatthero pana sāriputtattherassa sabhāgo, paṇītāni labhitvā therassa deti, attano upaṭṭhākadārake pabbājetvā therassa santike upajjhaṃ gaṇhāpeti, upasampādeti. Sāriputtattheropi ānandattherassa tatheva karoti. Kiṃ kāraṇā? Aññamaññassa guṇesu pasīditvā. Ānandatthero hi – ‘‘amhākaṃ jeṭṭhabhātiko ekaṃ asaṅkhyeyyaṃ satasahassañca kappe pāramiyo pūretvā soḷasavidhaṃ paññaṃ paṭivijjhitvā dhammasenāpatiṭṭhāne ṭhito’’ti therassa guṇesu pasīditvāva theraṃ mamāyati. Sāriputtattheropi – ‘‘sammāsambuddhassa mayā kattabbaṃ mukhodakadānādikiccaṃ sabbaṃ ānando karoti. Ānandaṃ nissāya ahaṃ icchiticchitaṃ samāpattiṃ samāpajjituṃ labhāmī’’ti āyasmato ānandassa guṇesu pasīditvāva taṃ mamāyati. Tasmā bhagavā sāriputtattherassa vaṇṇaṃ kathetukāmo ānandattherassa santike kathetuṃ āraddho.
第110条：“第九条也是一样，不，阿难！想要描绘沙利子的品行，但品格且名称并不适合在杰出人物之间宣说，因为在他面前谈论他人，本末难分。因为曾说‘有一位名为阿苏哥的比库具足戒德’，问他何为戒德，他答是牛之品德；再问他是否有人比他更有戒德，他答‘具慧’，再问其慧为何，又问是否有人比他更慧，他也是如此答复……如此反复，扰乱讲述。阿难长老与沙利子长老亲密无间，阿难长老积累多德后，将自己守护的侍者出家投于沙利子老法中，得以受具足戒，沙利子长老亦同样对阿难长老行此法。原因何在？是因彼此品德美好互相敬重。阿难长老因观察沙利子长老荣耀非凡——成就无数无量百千劫的波罗蜜，具足十六种智慧，立身法轮常住之地。沙利子长老因感念阿难为正觉世尊执行洗足、承事等一切事务，愿依赖阿难大愿速得果位。故世尊欲在阿难长老前描述沙利子长老的品格。”
Tattha tuyhampīti sampiṇḍanattho pi-kāro. Idaṃ vuttaṃ hoti – ‘‘ānanda, sāriputtassa ācāro gocaro vihāro abhikkamo paṭikkamo ālokitavilokitaṃ samiñjitapasāraṇaṃ mayhaṃ ruccati, asītimahātherānaṃ ruccati, sadevakassa lokassa ruccati. Tuyhampi ruccatī’’ti?
这里的“tuyhampi”也属于涵盖合成的意涵。这里所说的内容是——『阿难，沙利佛的行为、生活、漫游进退、观察与被观察、安住与伸展，引起了我欢喜，同时也为位居长老之列者所欢喜，为天人世界所欢喜。你也同样欢喜吗？』
Tato thero sāṭakantare laddhokāso balavamallo viya tuṭṭhamānaso hutvā – ‘‘satthā mayhaṃ piyasahāyassa vaṇṇaṃ kathāpetukāmo. Labhissāmi no ajja, dīpadhajabhūtaṃ mahājambuṃ vidhunanto viya valāhakantarato candaṃ nīharitvā dassento viya sāriputtattherassa vaṇṇaṃ kathetu’’nti cintetvā paṭhamataraṃ tāva catūhi padehi puggalapalāpe haranto kassa hi nāma, bhante, abālassātiādimāha. Bālo hi bālatāya, duṭṭho dosatāya, mūḷho mohena, vipallatthacitto ummattako cittavipallāsena vaṇṇaṃ ‘‘vaṇṇo’’ti vā avaṇṇaṃ ‘‘avaṇṇe’’ti vā, ‘‘ayaṃ buddho, ayaṃ sāvako’’ti vā na jānāti. Abālādayo pana jānanti, tasmā abālassātiādimāha. Na rucceyyāti bālādīnaṃyeva hi so na rucceyya, na aññassa kassaci na rucceyya.
随后长老处于芦苇林中，宛如强力壁垒、劲敌般心满意足，他思惟曰：『导师当可作如我亲近助手般的称赞。今日若能获得此机缘，我愿为持灯火驱散厚重雨云，犹如掀开云层使月现出光明那样，来说明沙利佛长老的德行。』初步设想以四句诗语说出人品之美，他便开始对他人说：『尊者，您叫什么名字，尤其被称作无知者吗？因为愚人因愚钝、坏心与嗔恨所迷，心念混乱，无法辨明“美德”或“不美德”，亦不知“此乃佛陀，此乃弟子”。唯独无知者等能否认这些，因此被称为无知者等。若称不夹杂喜好，则只有愚人不喜欢，如是也不被其他人喜欢。』
Evaṃ puggalapalāpe haritvā idāni soḷasahi padehi yathābhūtaṃ vaṇṇaṃ kathento paṇḍito, bhantetiādimāha. Tattha paṇḍitoti paṇḍiccena samannāgato, catūsu kosallesu ṭhitassetaṃ nāmaṃ. Vuttañhetaṃ – ‘‘yato kho, ānanda, bhikkhu dhātukusalo ca hoti āyatanakusalo ca paṭiccasamuppādakusalo ca ṭhānāṭṭhānakusalo ca, ettāvatā kho, ānanda, ‘paṇḍito bhikkhū’ti alaṃ vacanāyā’’ti (ma. ni. 3.124). Mahāpaññotiādīsu mahāpaññādīhi samannāgatoti attho. Tatridaṃ mahāpaññādīnaṃ nānattaṃ (paṭi. ma. 3.4) – katamā mahāpaññā? Mahante sīlakkhandhe pariggaṇhātīti mahāpaññā, mahante samādhikkhandhe, paññākkhandhe, vimuttikkhandhe, vimuttiñāṇadassanakkhandhe pariggaṇhātīti mahāpaññā. Mahantāni ṭhānāṭṭhānāni, mahāvihārasamāpattiyo, mahantāni ariyasaccāni, mahante satipaṭṭhāne, sammappadhāne, iddhipāde, mahantāni indriyāni, balāni, bojjhaṅgāni, mahante ariyamagge , mahantāni sāmaññaphalāni, mahāabhiññāyo, mahantaṃ paramatthaṃ nibbānaṃ pariggaṇhātīti mahāpaññā.
他这样对人说完之后，如实用十六句语赞述贤者的美德，说道『贤者』即具足智慧之人，意指具足四种聪明才智者。经中所说：『阿难，若比库在四大、六处、缘起、诸处所等具足聪明，则称之为“贤者比库”。』（中部·尼柯耶3.124）所谓“宏智”即具大智慧者，具有大智慧者有何差别？所谓大智慧为：以巨大的戒法组合为基，巨大的定法组合，慧法组合，解脱法组合，及与解脱智见相应的组合。又有诸多所住处，宏伟寺院的圆满入寺，伟大的圣谛，宏大的念处，正思惟，神通支，重要根能，力量，觉支，宏大的圣道，宏大的圣果，以及大三明极乐涅槃皆计算于大智慧中。
Sā pana therassa devorohanaṃ katvā saṅkassanagaradvāre ṭhitena satthārā puthujjanapañcake pañhe pucchite taṃ vissajjentassa pākaṭā jātā.
那位长老作成天人翻越般若之行，站立于市门旁，当时导师问这五位凡夫，若放下他们，便明显出现歉意。
Katamā puthupaññā? Puthu nānākhandhesu, (ñāṇaṃ pavattatīti puthupaññā.) Puthu nānādhātūsu, puthu nānāāyatanesu, puthu nānāpaṭiccasamuppādesu, puthu nānāsuññatamanupalabbhesu, puthu nānāatthesu, dhammesu niruttīsu paṭibhānesu, puthu nānāsīlakkhandhesu, puthu nānāsamādhi-paññāvimutti-vimuttiñāṇadassanakkhandhesu, puthu nānāṭhānāṭṭhānesu, puthu nānāvihārasamāpattīsu, puthu nānāariyasaccesu, puthu nānāsatipaṭṭhānesu, sammappadhānesu, iddhipādesu, indriyesu, balesu, bojjhaṅgesu, puthu nānāariyamaggesu, sāmaññaphalesu, abhiññāsu, puthu nānājanasādhāraṇe dhamme samatikkamma paramatthe nibbāne ñāṇaṃ pavattatīti puthupaññā.
何为新颖的智慧（凡夫智慧）？即在多种法界、（智慧的发生）不同情境、不同缘起、不同空无觉察、不同义理、诸法解释、诸戒法组合、定慧解脱法组合、诸处所、诸宏伟寺院、诸圣谛、诸念处、正思惟神通支根能力量觉支、众圣道、众圣果、神通等中，融通平等，于究竟涅槃具有智慧洞见者，即属于新颖的智慧。
Katamā hāsapaññā? Idhekacco hāsabahulo vedabahulo tuṭṭhibahulo pāmojjabahulo sīlaṃ paripūreti, indriyasaṃvaraṃ paripūreti, bhojane mattaññutaṃ, jāgariyānuyogaṃ, sīlakkhandhaṃ, samādhikkhandhaṃ, paññākkhandhaṃ, vimuttikkhandhaṃ, vimuttiñāṇadassanakkhandhaṃ paripūretīti, hāsapaññā. Hāsabahulo pāmojjabahulo ṭhānāṭṭhānaṃ paṭivijjhatīti hāsapaññā. Hāsabahulo vihārasamāpattiyo paripūretīti hāsapaññā. Hāsabahulo ariyasaccāni paṭivijjhati. Satipaṭṭhāne , sammappadhāne, iddhipāde, indriyāni, balāni , bojjhaṅgāni, ariyamaggaṃ bhāvetīti hāsapaññā. Hāsabahulo sāmaññaphalāni sacchikaroti, abhiññāyo paṭivijjhatīti hāsapaññā, hāsabahulo vedatuṭṭhipāmojjabahulo paramatthaṃ nibbānaṃ sacchikarotīti hāsapaññā.
何为欢喜的智慧？即某些人具多欢喜和喜悦，以此圆满戒律，修得根的收摄，适度饮食，修习觉醒，圆满戒定慧解脱与解脱智见等法，便是欢喜的智慧。具多欢喜、喜悦者，对于各所、各境界皆能了解透彻，即为欢喜智慧。具多欢喜者圆满各宏伟寺院的证入，具多欢喜者洞晓诸圣谛。令念处、正思惟、神通支、根能、力量、觉支、圣道得以修习者，称为欢喜智慧。具多欢喜者证得一般圣果，精通神通，欢喜多喜悦而证得究竟涅槃，即称欢喜的智慧。
Thero ca sarado nāma tāpaso hutvā anomadassissa bhagavato pādamūle aggasāvakapatthanaṃ paṭṭhapesi. Taṃkālato paṭṭhāya hāsabahulo sīlaparipūraṇādīni akāsīti hāsapañño.
长老中有一位名为萨拉陀的苦行者，曾于世尊足前诵读总教众根本法。彼时他正念清净，欢喜满足，已断诸戒满等烦恼，远离一切虚妄，故名欢喜智慧。
Katamā javanapaññā? Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ…pe… yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato khippaṃ javatīti javanapaññā. Dukkhato khippaṃ, anattato khippaṃ javatīti javanapaññā. Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… sabbaṃ viññāṇaṃ aniccato, dukkhato, anattato khippaṃ javatīti javanapaññā. Cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato, dukkhato, anattato khippaṃ javatīti javanapaññā. Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā rūpanirodhe nibbāne khippaṃ javatīti javanapaññā. Vedanā… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena…pe… vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā. Rūpaṃ atītānāgatapaccuppannaṃ…pe… viññāṇaṃ. Cakkhu…pe… jarāmaraṇaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti tulayitvā tīrayitvā vibhāvayitvā vibhūtaṃ katvā jarāmaraṇanirodhe nibbāne khippaṃ javatīti javanapaññā.
何谓生命智慧？即以无常、苦、无我为准则，观身心现象。所谓身色者，无论过去、未来、现在，或近或远，皆无常，迅速变化，故称生命智慧。亦以苦为准，则此无常之身受即苦，灵知自无我故，亦快速变化。感受、想忆、行持、识知，不论过去、未来、现在，皆无常苦无我，快逝变化即生命智慧。眼根及诸因亦如是，无常、苦、无我，快速消逝。若严审身色无常，因其会灭性质、苦性质、非我性质，分析调伏，最终于身色断尽之涅槃中，生命迅速灭尽，此即生命智慧。受、想、行、识、眼根等诸法亦同理，观其无常灭尽之性质，断灭之意义，涅槃中即速灭绝，故称生命智慧。身色、识心、眼根等诸行无常，经缘生灭、消灭、淡泊之理，彻底明了，不住缠著，涅槃即速灭尽，名为生命智慧。
Katamā tikkhapaññā? Khippaṃ kilese chindatīti tikkhapaññā. Uppannaṃ kāmavitakkaṃ nādhivāseti, uppannaṃ byāpādavitakkaṃ… uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme… uppannaṃ rāgaṃ… dosaṃ… mohaṃ… kodhaṃ… upanāhaṃ… makkhaṃ… paḷāsaṃ… issaṃ… macchariyaṃ… māyaṃ… sāṭheyyaṃ… thambhaṃ… sārambhaṃ… mānaṃ… atimānaṃ… madaṃ… pamādaṃ… sabbe kilese… sabbe duccarite… sabbe abhisaṅkhāre… sabbe bhavagāmikamme nādhivāseti pajahati vinodeti, byantīkaroti, anabhāvaṃ gametīti tikkhapaññā. Ekasmiṃ āsane cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, catasso ca paṭisambhidāyo, cha ca abhiññāyo adhigatā honti sacchikatā phassitā paññāyāti tikkhapaññā.
何谓锐利智慧？即迅速断除烦恼即是锐利智慧。诸如现起之欲念不被留着，现起之嗔念或恚怒念，不起恶不善之心，生起贪、嗔、痴、恚、怨恨、嫉妒、欺诈、谤毁、虚伪、谗言、邪语、狂妄、傲慢、自负、骄狂、放逸等一切烦恼及不善行皆不留着、放弃、消解、远离、灭尽，此谓锐利智慧。又若席地而坐时，能证得四谛四圣果及四种分解——六通等六神通分别，现证圆成智慧，此即为锐利智慧。
Thero ca bhāgineyyassa dīghanakhaparibbājakassa vedanāpariggahasutte desiyamāne ṭhitakova sabbakilese chinditvā sāvakapāramiñāṇaṃ paṭividdhakālato paṭṭhāya tikkhapañño nāma jāto. Tenāha – ‘‘tikkhapañño, bhante, āyasmā sāriputto’’ti.
有一次长老萨里婆多这位留指甲长的游方比库，讲述于感觉障碍断除之经时，正如站立一般，断除了诸烦恼，逆转证得到彼岸之智慧，名为锐利智慧。故云：“尊敬的长老萨里婆多即是锐利智慧者。”
Katamā nibbedhikapaññā? Idhekacco sabbasaṅkhāresu ubbegabahulo hoti uttāsabahulo ukkaṇṭhanabahulo aratibahulo anabhiratibahulo bahimukho na ramati sabbasaṅkhāresu, anibbiddhapubbaṃ appadālitapubbaṃ lobhakkhandhaṃ nibbijjhati padāletīti nibbedhikapaññā. Anibbiddhapubbaṃ appadālitapubbaṃ dosakkhandhaṃ… mohakkhandhaṃ… kodhaṃ… upanāhaṃ…pe… sabbe bhavagāmikamme nibbijjhati padāletīti nibbedhikapaññā.
何谓厌离智慧？有时见诸行一切烦恼皆生起烦躁、激动、焦虑，心不安稳，厌恶不悦，厌离一切不断作意之行。因厌离而远离贪欲堆积，故转离嗔堆积，痴堆积，恚恼、怨恨等诸恶堆积，是谓厌离智慧。对一切不善业，生起无爱厌恶、远离弃绝，此谓厌离智慧。
Appicchoti santaguṇaniguhanatā, paccayapaṭiggahaṇe ca mattaññutā, etaṃ appicchalakkhaṇanti iminā lakkhaṇena samannāgato. Santuṭṭhoti catūsu paccayesu yathālābhasantoso yathābalasantoso yathāsāruppasantosoti, imehi tīhi santosehi samannāgato. Pavivittoti kāyaviveko ca vivekaṭṭhakāyānaṃ nekkhammābhiratānaṃ, cittaviveko ca parisuddhacittānaṃ paramavodānappattānaṃ, upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatānanti, imesaṃ tiṇṇaṃ vivekānaṃ lābhī. Asaṃsaṭṭhoti dassanasaṃsaggo savanasaṃsaggo samullapanasaṃsaggo paribhogasaṃsaggo kāyasaṃsaggoti, imehi pañcahi saṃsaggehi virahito. Ayañca pañcavidho saṃsaggo rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi upāsakehi upasikāhi bhikkhūhi bhikkhunīhīti aṭṭhahi puggalehi saddhiṃ jāyati, so sabbopi therassa natthīti asaṃsaṭṭho.
何谓不贪？即内心远离贪欲与隐蔽，依赖相缘之节制。此为不贪特征。何谓满足？乃于四种缘中心意如所获之满足、依力满意、纯净愉悦。此称满足。何谓隔离？即身心分别净化远离执著，净心通达实相，离除烦恼杂染，远离依附贪念，此为三种隔离之所得。何谓不相缠著？即无见闻语食、身心五根五力不相缠附。此五种缠著之断除。此五缠著于诸大臣、官长、弟子、优婆塞、优婆夷、比库、比库尼等八种人中生起，长老中无此缠著，故称无相缠著。
Āraddhavīriyoti paggahitavīriyo paripuṇṇavīriyo. Tattha āraddhavīriyo bhikkhu gamane uppannakilesassa ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannassa nisajjaṃ, nisajjāya uppannassa seyyaṃ pāpuṇituṃ na deti, tasmiṃ tasmiṃ iriyāpathe uppannaṃ tattha tattheva niggaṇhāti. Thero pana catucattālīsa vassāni mañce piṭṭhiṃ na pasāreti. Taṃ sandhāya ‘‘āraddhavīriyo’’ti āha. Vattāti odhunanavattā. Bhikkhūnaṃ ajjhācāraṃ disvā ‘‘ajja kathessāmi, sve kathessāmī’’ti kathāvavatthānaṃ na karoti, tasmiṃ tasmiṃ yeva ṭhāne ovadati anusāsatīti attho.
『精进』者，即努力已起之精进，或称已发精进，或谓圆满精进也。此中所谓已起精进比库，于行进之际，不使染污生起之处得以现成，不令染污生起之处坐卧安稳，行道之中，生起之染污则在那处即被遏止。长老则经历四十四年行脚，未曾在床垫上伸展身体。因此称为『已起精进』。『行』则指渐进与回转。比库见僧众行为，不作讲述说明：「今日我说，我自说」等谈论；仅于各处适时劝诫与规劝，正是此意。
Vacanakkhamoti vacanaṃ khamati. Eko hi parassa ovādaṃ deti, sayaṃ pana aññena ovadiyamāno kujjhati. Thero pana parassapi ovādaṃ deti, sayaṃ ovadiyamānopi sirasā sampaṭicchati. Ekadivasaṃ kira sāriputtattheraṃ sattavassiko sāmaṇero – ‘‘bhante, sāriputta, tumhākaṃ nivāsanakaṇṇo olambatī’’ti āha. Thero kiñci avatvāva ekamantaṃ gantvā parimaṇḍalaṃ nivāsetvā āgamma ‘‘ettakaṃ vaṭṭati ācariyā’’ti añjaliṃ paggayha aṭṭhāsi.
『容忍言语』者，言语之容忍也。盖有人对他人劝诫，自己受劝诫时却生烦恼。长老反而即便受劝诫，仍以头部标示认可。曾有一日，七十岁之沙利长老，遇一为僧七年之沙玛内拉，称：「尊者沙利子，您的寝室之角落悬垂着」；长老未言语，径自前往一旁，安置帷帐，归坐之后，合掌称赞曰：「此乃岂非导师所行乎！」，其态恭敬焉。
‘‘Tadahu pabbajito santo, jātiyā sattavassiko;
『昔者一名出家清净比库，年已七十；
Sopi maṃ anusāseyya, sampaṭicchāmi matthake’’ti. (mi. pa. 6.4.8) –
亦当以此领导责备我等，我愿归依其教』（中部律藏 6.4.8）——
Āha.
如是说道。
Codakoti vatthusmiṃ otiṇṇe vā anotiṇṇe vā vītikkamaṃ disvā – ‘‘āvuso, bhikkhunā nāma evaṃ nivāsetabbaṃ, evaṃ pārupitabbaṃ, evaṃ gantabbaṃ, evaṃ ṭhātabbaṃ, evaṃ nisīditabbaṃ, evaṃ khāditabbaṃ, evaṃ bhuñjitabba’’nti tantivasena anusiṭṭhiṃ deti.
『导引』者，谓于经文中违背与不违背义之跃过，察见而示现；谓曰：「比库当如是安置，如是整理，如是去往，如是立处，如是就坐，如是进食，如是享用」等，由此传达详尽既定之僧团规训。
Pāpagarahīti pāpapuggale na passe, na tesaṃ vacanaṃ suṇe, tehi saddhiṃ ekacakkavāḷepi na vaseyyaṃ.
不应轻慢恶人，也不应听信他们的话，更不可与他们同处于一处的集会。
‘‘Mā me kadāci pāpiccho, kusīto hīnavīriyo;
“愿我永不沾染恶业，愿我不堕落、勇力充足；
Appassuto anādaro, sameto ahu katthacī’’ti. –
不被人轻视、不被人憎恶，身心端正如是存在。”——
Evaṃ pāpapuggalepi garahati, ‘‘samaṇena nāma rāgavasikena dosamohavasikena na hotabbaṃ, uppanno rāgo doso moho pahātabbo’’ti evaṃ pāpadhammepi garahatīti dvīhi kāraṇehi ‘‘pāpagarahī, bhante, āyasmā sāriputto’’ti vadati.
对恶人如此轻慢，谓“名为沙门者，不应与贪爱、嗔恨、痴迷之辈为伍。若贪、嗔、痴生起，务须断除。”对恶法亦同样轻慢。由此缘故，有人谓：“尊者沙利子为恶人所轻慢。”
Evaṃ āyasmatā ānandena soḷasahi padehi therassa yathābhūtavaṇṇappakāsane kate – ‘‘kiṃ ānando attano piyasahāyassa vaṇṇaṃ kathetuṃ na labhati, kathetu kiṃ pana tena kathitaṃ tatheva hoti, kiṃ so sabbaññū’’ti? Koci pāpapuggalo vattuṃ mā labhatūti satthā taṃ vaṇṇabhaṇanaṃ akuppaṃ sabbaññubhāsitaṃ karonto jinamuddikāya lañchanto evametantiādimāha.
如此，阿难以十六句实义清晰地称赞长老，说：“为何阿难不能为自己的仁爱助手作赞说？即使作了，说辞亦当如实，且他为一切智者。”有人不愿让恶人述说，故师长忍耐，作出此等清明述说，以为释尊遗训。
Evaṃ tathāgatena ca ānandattherena ca mahātherassa vaṇṇe kathiyamāne bhumaṭṭhakā devatā uṭṭhahitvā eteheva soḷasahi padehi vaṇṇaṃ kathayiṃsu. Tato ākāsaṭṭhakadevatā sītavalāhakā uṇhavalāhakā cātumahārājikāti yāva akaniṭṭhabrahmalokā devatā uṭṭhahitvā eteheva soḷasahi padehi vaṇṇaṃ kathayiṃsu. Etenupāyena ekacakkavāḷaṃ ādiṃ katvā dasasu cakkavāḷasahassesu devatā uṭṭhahitvā kathayiṃsu. Athāyasmato sāriputtassa saddhivihāriko susīmo devaputto cintesi – ‘‘imā devatā attano attano nakkhattakīḷaṃ pahāya tattha tattha gantvā mayhaṃ upajjhāyasseva vaṇṇaṃ kathenti, gacchāmi tathāgatassa santikaṃ, gantvā etadeva vaṇṇabhaṇanaṃ devatābhāsitaṃ karomī’’ti, so tathā akāsi. Taṃ dassetuṃ atha kho susīmotiādi vuttaṃ.
如此称颂世尊与阿难长老时，地涂天神起立，称颂这十六句。其后，从六十天的寒热天、四大天王诸天至最高天——无上梵天，天众皆起立不已在此十六句中称颂。以此方法，天地诸天划分世界之初，并举万千世界之天神起立称颂。于是沙利子之信仰同行者肃静沉着，为此思惟：“诸神舍弃各自星宿之戏乐，往返于此，称颂我如导师者，我应往至世尊所，观听此神语称叹。”既行如是，遂为之。欲示现此境界，遂述于后，称为“肃静者”言。
Uccāvacāti aññesu ṭhānesu paṇītaṃ uccaṃ vuccati, hīnaṃ avacaṃ. Idha pana uccāvacāti nānāvidhā vaṇṇanibhā. Tassā kira devaparisāya nīlaṭṭhānaṃ atinīlaṃ, pītakaṭṭhānaṃ atipītakaṃ, lohitaṭṭhānaṃ atilohitaṃ, odātaṭṭhānaṃ accodātanti, catubbidhā vaṇṇanibhā pātubhavi. Teneva seyyathāpi nāmāti catasso upamā āgatā. Tattha subhoti sundaro. Jātimāti jātisampanno. Suparikammakatoti dhovanādiparikammena suṭṭhu parikammakato. Paṇḍukambale nikkhittoti rattakambale ṭhapito. Evamevanti rattakambale nikkhittamaṇi viya sabbā ekappahāreneva virocituṃ āraddhā. Nikkhanti atirekapañcasuvaṇṇena katapiḷandhanaṃ. Tañhi ghaṭṭanamajjanakkhamaṃ hoti. Jambonadanti mahājambusākhāya pavattanadiyaṃ nibbattaṃ, mahājambuphalarase vā pathaviyaṃ paviṭṭhe suvaṇṇaṅkurā uṭṭhahanti, tena suvaṇṇena katapiḷandhanantipi attho. Dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhanti sukusalena kammāraputtena ukkāmukhe pacitvā sampahaṭṭhaṃ. Dhātuvibhaṅge (ma. ni. 3.357 ādayo) akatabhaṇḍaṃ gahitaṃ, idha pana katabhaṇḍaṃ.
“高声”在其他地方称为“高”，低声称为“低”。但此处“高声”指多种色彩的表现。据说天界宫殿有蓝色居所乃极深蓝，黄色居所极黄色，红色居所极红色，升举色居所色高升起。这四种色彩的表现显露出来。例如名字“美丽”即美妙，“出生”即有出身，“善作”即由洗浴等善业所作合适无违，“悬挂斑布”指系于红布上。如此红布上系若宝石，全部在同一时间光耀闪烁。宝石上用五种金属制成护盖，称防止沉没之物。大黄檗树指大黄檗枝条边上盘旋的大江河，此树结大黄檗果，其汁如大地上生长的金色嫩芽，因此以此金属护盖名之。勤艺者、工匠之子在炉口熟练安装并加以保护。论界分解中论曰，未作护盖的在此，已作护盖的在彼。
Viddheti dūrībhūte. Deveti ākāse. Nabhaṃ abbhussakkamānoti ākāsaṃ abhilaṅghanto. Iminā taruṇasūriyabhāvo dassito. Soratoti soraccena samannāgato. Dantoti nibbisevano. Satthuvaṇṇābhatoti satthārā ābhatavaṇṇo. Satthā hi aṭṭhaparisamajjhe nisīditvā ‘‘sevatha, bhikkhave, sāriputtamoggallāne’’tiādinā (ma. ni. 3.371) nayena therassa vaṇṇaṃ āharīti thero ābhatavaṇṇo nāma hoti. Kālaṃ kaṅkhatīti parinibbānakālaṃ pattheti. Khīṇāsavo hi neva maraṇaṃ abhinandati, na jīvitaṃ pattheti, divasasaṅkhepaṃ vetanaṃ gahetvā ṭhitapuriso viya kālaṃ pana pattheti, olokento tiṭṭhatīti attho. Tenevāha –
“识别”指远处或远离之意。“天”指空中。云层移动亦即所指天空流动。由此显现初升太阳之景象。“明亮”谓具有光辉。“齿”指消失灭绝。“师之色光”谓诸师表露有光辉。师于八众集会中坐，言：“诸比库当侍奉沙利子与摩嘎剌那。”等语，以其引领而取师色光，称“有光辉”。“时”意谓涅槃时间已至。出离五欲者不以死亡为喜，不以生存为乐，缩短日数领取薪俸的仁者，虽立于世间，却期到时，意为观视并止步。
‘‘Nābhinandāmi maraṇaṃ, nābhinandāmi jīvitaṃ;
故说：“我不喜死亡，我不喜生存；
Kālañca paṭikaṅkhāmi, nibbisaṃ bhatako yathā’’ti. (theragā. 1001-1002); Navamaṃ;
且违时光，觉我已断弱，如兽灭绝。”（长老偈1001-1002）；第九；
10. Nānātitthiyasāvakasuttavaṇṇanā十、《种种外道弟子经》注释。
§111
111. Dasame nānātitthiyasāvakāti te kira kammavādino ahesuṃ, tasmā dānādīni puññāni katvā sagge nibbattā, te ‘‘attano attano satthari pasādena nibbattamhā’’ti saññino hutvā ‘‘gacchāma dasabalassa santike ṭhatvā amhākaṃ satthārānaṃ vaṇṇaṃ kathessāmā’’ti āgantvā paccekagāthāhi kathayiṃsu. Tattha chinditamāriteti chindite ca mārite ca. Hatajānīsūti pothane ca dhanajānīsu ca. Puññaṃ vā panāti attano puññampi na samanupassati, saṅkhepato puññāpuññānaṃ vipāko natthīti vadati. Sa ve vissāsamācikkhīti so – ‘‘evaṃ katapāpānampi katapuññānampi vipāko natthī’’ti vadanto sattānaṃ vissāsaṃ avassayaṃ patiṭṭhaṃ ācikkhati, tasmā mānanaṃ vandanaṃ pūjanaṃ arahatīti vadati.
第111。“十方异教弟子”谓彼等为业论者。故积施等功德，生天界，彼等意生“我为我师所引导自安住”，自信如此者，于十方宝力前立誓曰：“来吧，于十方宝力前立我等，以讲述我等师之功德。”以独觉偈说。所谓斩断杀害者，指杀害生物者。猎人和富人亦类。说功德则谓不观照自己功德，简言之谓无功德果报。有信心者，即宣称即使作恶与作善等，无报应果，令众生信心动摇，故曰应敬仰、礼拜阿拉汉。
Tapojigucchāyāti kāyakilamathatapena pāpajigucchanena. Susaṃvutattoti samannāgato pihito vā. Jegucchīti tapena pāpajigucchako. Nipakoti paṇḍito. Cātuyāmasusaṃvutoti cātuyāmena susaṃvuto. Cātuyāmo nāma sabbavārivārito ca hoti sabbavāriyutto ca sabbavāridhuto ca sabbavāriphuṭo cāti ime cattāro koṭṭhāsā. Tattha sabbavārivāritoti vāritasabbaudako, paṭikkhittasabbasītodakoti attho. So kira sītodake sattasaññī hoti , tasmā taṃ na valañjeti. Sabbavāriyuttoti sabbena pāpavāraṇena yuto. Sabbavāridhutoti sabbena pāpavāraṇena dhutapāpo . Sabbavāriphuṭoti sabbena pāpavāraṇena phuṭṭho. Diṭṭhaṃ sutañca ācikkhanti diṭṭhaṃ ‘‘diṭṭhaṃ me’’ti sutaṃ ‘‘sutaṃ me’’ti ācikkhanto, na niguhanto. Na hi nūna kibbisīti evarūpo satthā kibbisakārako nāma na hoti.
“苦行荫蔽”谓因身业疲劳之恶难受。谓具足被覆盖。“恶难”指被苦行恶难笼罩者。精通者。自律四力者谓以四力自守。四力者即全方位包围，具足全方位障碍，全方位摧毁、全方位破坏者，此四为瓜分即层级。全方位包围者即满布水障碍者，谓全部水皆被切断；冷水不足者。故不畏冷。全方位俱足者谓带有恶障一切俱足者；全方位被毁者谓带一切恶障已毁灭者；全方位破损者谓带一切恶障破坏者。眼见耳闻并传告者，皆亲见“我见、我闻”，并不隐瞒。绝非如外道言，导师是造业者者也不实。
Nānātitthiyeti so kira nānātitthiyānaṃyeva upaṭṭhāko, tasmā te ārabbha vadati. Pakudhako kātiyānoti pakudho kaccāyano. Nigaṇṭhoti nāṭaputto. Makkhalipūraṇāseti makkhali ca pūraṇo ca. Sāmaññappattāti samaṇadhamme koṭippattā. Na hi nūna teti sappurisehi na dūre, teyeva loke sappurisāti vadati. Paccabhāsīti ‘‘ayaṃ ākoṭako imesaṃ nagganissirikānaṃ dasabalassa santike ṭhatvā vaṇṇaṃ kathetīti tesaṃ avaṇṇaṃ kathessāmī’’ti patiabhāsīti.
所谓众多他方者，指的正是诸多他方众的侍者，由此缘故，说者便开始述说。所谓婆拘陀者，是婆拘婆种族的。所谓尼拘吒者，意为无束缚儿子。所谓摩伽利补罗那者，即是摩伽利与补罗那。所谓沙门法，乃是沙门教法的总称。诚然，所谓不远者，善人以此世间为近者，皆称为不远。所谓反说者，即谓“此乃未加戒律之者，立于诸城镇附近十方强力之境，自当述说其法，何况为不法之说乎？”如此反语而说。
Tattha sahācaritenāti saha caritamattena. Chavo sigāloti lāmako kālasigālo. Kotthukoti tasseva vevacanaṃ. Saṅkassarācāroti āsaṅkitasamācāro. Na sataṃ sarikkhoti paṇḍitānaṃ sappurisānaṃ sadiso na hoti, kiṃ tvaṃ kālasigālasadise titthiye sīhe karosīti?
其中所谓同住者，是指一同生活。所谓借枷鸽者，是指绑定鸽子的放鸽人。所谓小鸽者，是特指的言词。所谓相犯行为，指的是相互侵扰的行动。所谓非百林者，谓不及善人贤达之地，汝如何在似借枷鸽之地，作狮子一般的行为？
Anvāvisitvāti ‘‘ayaṃ evarūpānaṃ satthārānaṃ avaṇṇaṃ katheti, teneva naṃ mukhena vaṇṇaṃ kathāpessāmī’’ti cintetvā tassa sarīre anuāvisi adhimucci, evaṃ anvāvisitvā. Āyuttāti tapojigucchane yuttapayuttā. Pālayaṃ pavivekiyanti pavivekaṃ pālayantā. Te kira ‘‘nhāpitapavivekaṃ pālessāmā’’ti sayaṃ kese luñcanti. ‘‘Cīvarapavivekaṃ pātessāmā’’ti naggā vicaranti. ‘‘Piṇḍapātapavivekaṃ pālessāmā’’ti sunakhā viya bhūmiyaṃ vā bhuñjanti hatthesu vā. ‘‘Senāsanapavivekaṃ pālessāmā’’ti kaṇṭakaseyyādīni kappenti. Rūpe niviṭṭhāti taṇhādiṭṭhīhi rūpe patiṭṭhitā. Devalokābhinandinoti devalokapatthanakāmā. Mātiyāti maccā, te ve maccā paralokatthāya sammā anusāsantīti vadati.
所谓追随者，谓“此为诸师之法，吾将继承其口传之教义。”于是随其身体意识而追随，故谓之追随。所谓团聚，是指在苦行之处聚集。守护孤处者，谓护持独处之地。其等谓言“守护沐浴孤处”，于是自剃头发。“守护衣服孤处”，则以裸体行走。“守护布施孤处”，似犬类在地上或手中进食。“守护寝具孤处”，则制作荆棘席垫等。形色安住，谓行者依止形色与渴爱所染著。所谓天界欢喜，谓天界乐所。所谓死者，谓众生，为后世所正导也。
Itividitvāti ‘‘ayaṃ paṭhamaṃ etesaṃ avaṇṇaṃ kathetvā idāni vaṇṇaṃ katheti, ko nu kho eso’’ti āvajjento jānitvāva. Ye cantalikkhasmiṃ pabhāsavaṇṇāti ye antalikkhe candobhāsasūriyobhāsasañjhārāgaindadhanutārakarūpānaṃ pabhāsavaṇṇā. Sabbeva te teti sabbeva te tayā. Namucīti māraṃ ālapati. Āmisaṃva macchānaṃ vadhāya khittāti yathā macchānaṃ vadhatthāya baḷisalaggaṃ āmisaṃ khipati, evaṃ tayā pasaṃsamānena ete rūpā sattānaṃ vadhāya khittāti vadati.
所谓如此，谓“此乃初次述说其等法义，今更将宣说谁也？”此时心中思惟。所谓天上辉光者，是指天际月光、日光及晨暮光辉的形色。谓一切皆属此类。所谓拒绝者，谓魔王。谓凶恶者，比喻魔王如鱼群欲杀时投毒药，借此壮大其众，故如此赞叹称扬，谓这些形色是众生灭亡之器。
Māṇavagāmiyoti ayaṃ kira devaputto buddhupaṭṭhāko. Rājagahīyānanti rājagahapabbatānaṃ. Setoti kelāso. Aghagāminanti ākāsagāmīnaṃ. Udadhinanti udakanidhānānaṃ. Idaṃ vuttaṃ hoti – yathā rājagahīyānaṃ pabbatānaṃ vipulo seṭṭho, himavantapabbatānaṃ kelāso, ākāsagāmīnaṃ ādicco, udakanidhānānaṃ samuddo, nakkhattānaṃ cando, evaṃ sadevakassa lokassa buddho seṭṭhoti. Dasamaṃ.
所谓凡人来者，是指天子及佛弟子的侍者。所谓王舍城者，是指王舍城诸山。所谓雪山者，是指冰冷山岳。所谓空行者，谓天空飞行者。所谓海者，是指水域宝库。此有说法，犹如王舍城诸山为最广大，喜马拉雅山为极高，大天空者为至广大，诸水域宝库为极深，诸星辰皓月亦然，故世间诸天中佛为最胜。此为第十。
Nānātitthiyavaggo tatiyo. · 种种外道品第三。
Iti sāratthappakāsiniyā · 如是，在《显明精义》中，
Saṃyuttanikāya-aṭṭhakathāya
《相应部注疏》
Devaputtasaṃyuttavaṇṇanā niṭṭhitā. · 《天子相应》注释终了。