10. Yakkhasaṃyuttaṃ · 10. 亚卡相应义注
9. Vanasaṃyuttaṃ九、林相应
1. Vivekasuttavaṇṇanā一、《远离经》注释
§221
221. Vanasaṃyuttassa paṭhame kosalesu viharatīti satthu santike kammaṭṭhānaṃ gahetvā tassa janapadassa sulabhabhikkhatāya tattha gantvā viharati. Saṃvejetukāmāti vivekaṃ paṭipajjāpetukāmā. Vivekakāmoti tayo viveke patthayanto. Niccharatī bahiddhāti bāhiresu puthuttārammaṇesu carati. Jano janasminti tvaṃ jano aññasmiṃ jane chandarāgaṃ vinayassu. Pajahāsīti pajaha. Bhavāsīti bhava. Sataṃ taṃ sārayāmaseti satimantaṃ paṇḍitaṃ taṃ mayampi sārayāma, sataṃ vā dhammaṃ mayaṃ taṃ sārayāmāti attho. Pātālarajoti appatiṭṭhaṭṭhena pātālasaṅkhāto kilesarajo. Mā taṃ kāmarajoti ayaṃ kāmarāgarajo taṃ mā avahari, apāyameva mā netūti attho. Paṃsukunthitoti paṃsumakkhito. Vidhunanti vidhunanto. Sitaṃ rajanti sarīralaggaṃ rajaṃ. Saṃvegamāpādīti devatāpi nāma maṃ evaṃ sāretīti vivekamāpanno, uttamavīriyaṃ vā paggayha paramavivekaṃ maggameva paṭipannoti. Paṭhamaṃ.
221. 首卷《森林部》初章中，世尊在拘薩羅国诸地游行时，选取修行居止之所，前往彼地以求众生易于施舍布施而安住。所谓“生起振奋欲”者，即欲依止独处寂静而修行。所谓“寂静欲”者，指三种不同的寂静：一是内出离寂静，二是对外境斥弃，三是在众多善境遥远之处修行。人群谓“人是人，非他人”，愿令他人离色欲，由此令贪爱退散。谓“舍弃”即舍弃世间束缚；谓“有生”即生起身心诸法。譬如“我等愿护持聪明有念之人，护持法义”，此意亦为护持。所谓“地狱秽垢”比喻邪恶烦恼之污垢，不应误以为是欲界污垢，勿沾染堕落之业。所谓“尘垢”为尘埃所染；“破坏”为破裂拆毁；“尸体之污”即尸身所著恶秽物。所谓“生起振奋者”，即诸天护持修行者，因依止寂静生起振奋，并凭借最胜精进，于极高的寂静道理中行持。以上为第一。
2. Upaṭṭhānasuttavaṇṇanā二、《侍奉经》注释
§222
222. Dutiye supatīti ayaṃ kira khīṇāsavo, so dūre bhikkhācāragāmaṃ gantvā āgato paṇṇasālāya pattacīvaraṃ paṭisāmetvā avidūre jātassaraṃ otaritvā gattāni utuṃ gāhāpetvā divāṭṭhānaṃ sammajjitvā tattha nīcamañcakaṃ paññāpetvā niddaṃ anokkamantova nipanno. Khīṇāsavassāpi hi kāyadaratho hotiyevāti tassa vinodanatthaṃ, taṃ sandhāya supatīti vuttaṃ. Ajjhabhāsīti ‘‘ayaṃ bhikkhu satthu santike kammaṭṭhānaṃ gahetvā divā supati, divāsoppañca nāmetaṃ vaḍḍhitaṃ diṭṭhadhammikasamparāyikaṃ atthaṃ nāsetī’’ti maññamānā ‘‘codessāmi na’’nti cintetvā abhāsi.
222. 第二则，所谓“安睡”者，指已破除烦恼者，远离比库居住地，到达游方之所，取用布施衣物，远离世俗琐事，施浴泼洒浸洗身躯，夏季炎热，夜中卧于低软床榻之上，安然入眠。此虽为已断烦恼者对身体之尽情享受，为其放松调剂。由此因缘称之为安睡。所谓“刚刚说话”者，意谓此比库近于世尊处修行，白昼习行寝眠俱佳，不失修行真实义理，对此产生自觉，决不放纵。若不劝诫保持，则忧之心生。
Āturassāti jarāturo rogāturo kilesāturoti tayo āturā, tesu kilesāturaṃ sandhāyevamāha. Sallaviddhassāti savisena sattisallena viya avijjāvisaviṭṭhena taṇhāsallena hadaye viddhassa. Ruppatoti ghaṭṭiyamānassa.
223. 有关“病者”有三类：“老病”即因年老致病；“病疾”即由疾病所苦；“烦恼病”指烦恼所染心病。三者中，所谓烦恼之病，谓心因烦恼浸透，比喻为针刺般的痛苦感受。所谓“受刺者”指心被烦恼之针刺创伤。所谓“腐烂”形容身心有患而痛苦不堪。
Idānissa kāmesu ādīnavaṃ kathayantī aniccātiādimāha. Tattha asitanti taṇhādiṭṭhinissayena anissitaṃ. Kasmā pabbajitaṃ tapeti evarūpaṃ khīṇāsavaṃ divāsoppaṃ na tapati, tādisaṃ pana kasmā na tapessatīti? Vadati. Therasseva vā etaṃ vacanaṃ, tasmā ayamettha attho – baddhesu muttaṃ asitaṃ mādisaṃ khīṇāsavapabbajitaṃ kasmā divāsoppaṃ tape, na tapessatīti? Sesagāthāsupi eseva nayo. Devatāya hi vacanapakkhe – ‘‘evarūpaṃ khīṇāsavapabbajitaṃ divāsoppaṃ na tapati, tādisaṃ pana kasmā na tapessati? Tapessatiyevā’’ti attho. Therassa vacanapakkhe – ‘‘evarūpaṃ mādisaṃ khīṇāsavapabbajitaṃ kasmā divāsoppaṃ tape? Na tapatiyevā’’ti attho. Ayaṃ panettha anuttānapadavaṇṇanā. Vinayāti vinayena. Samatikkamāti vaṭṭamūlikāya avijjāya samatikkamena. Taṃ ñāṇanti taṃ catusaccañāṇaṃ. Paramodānanti paramaparisuddhaṃ. Pabbajitanti evarūpena ñāṇena samannāgataṃ pabbajitaṃ. Vijjāyāti catutthamaggavijjāya. Āraddhavīriyanti paggahitavīriyaṃ paripuṇṇavīriyaṃ. Dutiyaṃ.
224. 今所论及欲界苦患，称其为暂时的无常苦。此处所说“黑暗”者，是由渴欲及见见假为基础，从而缺乏真实依靠。云何出家修行而不苦行？如此断除烦恼出家者于昼夜间不受苦行之苦，云何会有人苦行？此处阐明，长老亦同意是义，因此此处解说便是——即使囚禁囿于黑暗与苦难之中，断除烦恼出家者于昼夜间不苦不痛。其他关于这方面的歌谣同理。天人以此语护持曰：此类断烦恼者于昼夜无苦，故断者受此之益。长老言语则指出：此类断烦恼者何以昼夜苦行？其实不苦行。是为无上无双境界之说明。所谓律法即律，所谓超越为借智慧穿越愚昧，称此智慧为四圣智。所谓极喜悦者，为极尽纯净之境；所谓出家者，即具有此般智慧出家；所谓学识者，是指四圣道之慧；所谓精进者，为已发起精进且圆满。以上为第二。
3. Kassapagottasuttavaṇṇanā三、《咖萨巴姓经》注释
§223
223. Tatiye chetanti ekaṃ migaluddakaṃ. Ovadatīti so kira migaluddako pātova bhuñjitvā ‘‘mige vadhissāmī’’ti araññaṃ paviṭṭho ekaṃ rohitamigaṃ disvā ‘‘sattiyā naṃ paharissāmī’’ti anubandhamāno therassa paṭhamasutte vuttanayeneva divāvihāraṃ nisinnassa avidūrena pakkamati. Atha naṃ thero – ‘‘upāsaka, pāṇātipāto nāmesa apāyasaṃvattaniko appāyukasaṃvattaniko, sakkā aññenapi kasivaṇijjādikammena dārabharaṇaṃ kātuṃ, mā evarūpaṃ kakkhaḷakammaṃ karohī’’ti āha. Sopi ‘‘mahāpaṃsukūlikatthero kathetī’’ti gāravena ṭhatvā sotuṃ āraddho. Athassa sotukāmataṃ janessāmīti thero aṅguṭṭhakaṃ jālāpesi. So akkhīhipi passati, kaṇṇehipi suṇāti, cittaṃ panassa ‘‘asukaṭṭhānaṃ migo gato bhavissati, asukatitthaṃ otiṇṇo, tattha naṃ gantvā ghātetvā yāvadicchakaṃ maṃsaṃ khāditvā sesaṃ kājenādāya gantvā puttake tosessāmī’’ti evaṃ migasseva anupadaṃ dhāvati. Evaṃ vikkhittacittassa dhammaṃ desentaṃ theraṃ sandhāya vuttaṃ ‘‘ovadatī’’ti. Ajjhabhāsīti ‘‘ayaṃ thero adāruṃ tacchanto viya akhette vappanto viya attanopi kammaṃ nāseti, etassāpi codessāmi na’’nti abhāsi.
225. 第三则，阐述一只鹿的故事。所谓“奉劝者”，此鹿于绝地草食，心念“将被猎杀”，进入森林见一只长角鹿，心想“必有三人护卫此鹿”。修习比库见之，静坐林中，心念不远处鹿行踪。比库告诫上座：“杀生罪恶，恶报迅疾，勿行如此残酷行为。”鹿起敬意，站立誓言守戒。比库为鹿念记戒律，鹿眼见闻俱足，心念如临不祥之地，惧亡命途，先杀害足够肉食，留余尸体哀伤。如此心不定动，修行者讲法，此比库因此为“奉劝者”。依此譬喻比库行为，亦是动摇不安，却未断除自身恶业，故被劝诫而后自定位。
Appapaññanti nippaññaṃ. Acetasanti kāraṇajānanasamatthena cittena rahitaṃ. Mandovāti andhabālo viya. Suṇātīti tava dhammakathaṃ suṇāti. Na vijānātīti atthamassa na jānāti. Āloketīti tava puthujjanikaiddhiyā jalantaṃ aṅguṭṭhakaṃ āloketi. Na passatīti ettha ‘‘neva telaṃ na vaṭṭi na dīpakapallikā, therassa pana ānubhāvenāyaṃ jalatī’’ti imaṃ kāraṇaṃ na passati. Dasa pajjoteti dasasu aṅgulīsu dasa padīpe. Rūpānīti kāraṇarūpāni. Cakkhūti paññācakkhu. Saṃvegamāpādīti kiṃ me imināti? Vīriyaṃ paggayha paramavivekaṃ arahattamaggaṃ paṭipajji. Tatiyaṃ.
226. 关于“无智慧者”，谓缺乏因缘知见之愚者；“无心者”谓心无觉知；“愚钝者”谬如盲目拙钝；“倾听者”，谓听闻法义者；“不知者”谓不解义理。所谓“显现”者，以比喻新生的幼小莲花之光映现。谓“不见者”，此处指世俗不识恒火如灯，不如比库凭慧所照，故不识之。所谓“十光”即十指上之十光芒，喻慧眼所见。所谓“色”指因缘和合之色法；“眼”指智慧眼。所谓“生起振奋”者，是以精进发起，并依最高寂静道，行于阿拉汉之道。以上为第三。
4. Sambahulasuttavaṇṇanā四、《众多经》注释
§224
224. Catutthe sambahulāti bahū suttantikā ābhidhammikā vinayadharā ca. Viharantīti satthu santike kammaṭṭhānaṃ gahetvā viharanti. Pakkamiṃsūti te kira tasmiṃ janapade aññataraṃ gāmaṃ upasaṅkamante disvā manussā pasannacittā āsanasālāya kojavattharaṇādīni paññāpetvā yāgukhajjakāni datvā upanisīdiṃsu. Mahāthero ekaṃ dhammakathikaṃ ‘‘dhammaṃ kathehī’’ti āha. So cittaṃ dhammakathaṃ kathesi. Manussā pasīditvā bhojanavelāyaṃ paṇītabhojanaṃ adaṃsu. Mahāthero manuññaṃ bhattānumodanamakāsi. Manussā bhiyyosomattāya pasannā ‘‘idheva, bhante, temāsaṃ vasathā’’ti paṭiññaṃ kāretvā gamanāgamanasampanne ṭhāne senāsanāni kāretvā catūhi paccayehi upaṭṭhahiṃsu. Mahāthero vassūpanāyikadivase bhikkhū ovadi – ‘‘āvuso, tumhehi garukassa satthu santike kammaṭṭhānaṃ gahitaṃ, buddhapātubhāvo nāma dullabho. Māsassa aṭṭha divase dhammassavanaṃ katvā gaṇasaṅgaṇikaṃ pahāya appamattā viharathā’’ti. Te tato paṭṭhāya yuñjanti ghaṭenti. Kadāci sabbarattikaṃ dhammassavanaṃ karonti, kadāci pañhaṃ vissajjenti, kadāci padhānaṃ karonti. Tesaṃ dhammassavanadivase dhammaṃ kathentānaṃyeva aruṇo uggacchati. Pañhāvissajjanadivase byatto bhikkhu pañhaṃ pucchati, paṇḍito vissajjetīti pucchanavissajjanaṃ karontānaṃyeva. Padhānadivase sūriyatthaṅgamane gaṇḍiṃ paharitvāva caṅkamaṃ otaritvā padhānaṃ karontānaṃyeva. Te evaṃ vassaṃ vassitvā pavāretvā pakkamiṃsu. Taṃ sandhāyetaṃ vuttaṃ. Paridevamānāti ‘‘idāni tathārūpaṃ madhuraṃ dhammassavanaṃ pañhākathanaṃ kuto labhissāmī’’tiādīni vatvā rodamānā.
第四，有许多根基丰富的经文，以及遵循戒律的内容。关于“居住”，指的是在佛陀面前取修行所在住。所谓前往，即他们在那个邑城中朝向某一个村庄，见到后，人们心怀欢喜，准备坐具，布置席毯等物，献上杨柳枝及糯米饭，恭敬地入座。一位长老佛教讲师说：“请讲法。”于是他心念集中心讲法。人们满意后，饭时供以净饭长养，长老则报以食事感谢。因人们更加欢喜心净，便请求长久在此处居住，往来自由，设置军帐，并具备四种条件精勤侍奉。长老在雨安居日训诫比库：“诸位比库，汝等既已在尊师面前取修行处，佛陀感应护念实难得。八日之内闻法后，弃杂念，当勤精进。”他们于是起立，勤修法事。时有的日日听法，有时解答疑问，有时专注修行。雨安居时，有人晨起讲法，问答日有人问疑，解答疑惑；专注日有人打破障碍深入禅定。此等修法而过雨安居，之后去相散。事后听闻：“如今这些甘甜法音及问答之法，今后何处还能遇得？”等语而哀伤哭泣。
Khāyatīti paññāyati upaṭṭhāti. Ko meti kahaṃ ime. Vajjibhūmiyāti vajjiraṭṭhābhimukhā gatā. Magā viyāti yathā magā tasmiṃ tasmiṃ pabbatapāde vā vanasaṇḍe vā vicarantā – ‘‘idaṃ amhākaṃ mātusantakaṃ pitusantakaṃ paveṇiāgata’’nti agahetvā, yattheva nesaṃ gocaraphāsutā ca hoti paripanthābhāvo ca, tattha vicaranti. Evaṃ aniketā agehā bhikkhavopi ‘‘ayaṃ, āvuso, amhākaṃ ācariyupajjhāyānaṃ santako paveṇiāgato’’ti agahetvā yattheva nesaṃ utusappāyaṃ bhojanasappāyaṃ puggalasappāyaṃ senāsanasappāyaṃ dhammassavanasappāyañca sulabhaṃ hoti, tattha viharanti. Catutthaṃ.
所谓被知晓，即被了解、被侍奉。问：“谁？在哪里？”所谓瓦吉之地，是指向瓦吉国土。所谓“路”，如同在某处山脚或林间徘徊，“这是我们母之遗产，父之遗产，自父母而来”的意思，故在其所属的行为领域内往来。于是无固定居所的游方比库解释道：“这是我们的师长护法所在。”以此为据，彼处交通饮食及人际和法义的聚合容易，故于此处生活。第四。
5. Ānandasuttavaṇṇanā五、《阿难经》注释
§225
225. Pañcame ānandoti dhammabhaṇḍāgārikatthero. Ativelanti atikkantaṃ velaṃ. Gihisaññattibahuloti rattiñca divā ca bahukālaṃ gihī saññāpayanto. Bhagavati parinibbute mahākassapatthero theraṃ āha – ‘‘āvuso, mayaṃ rājagahe vassaṃ upagantvā dhammaṃ saṅgāyissāma, gaccha tvaṃ araññaṃ pavisitvā uparimaggattayatthāya vāyāmaṃ karohī’’ti. So bhagavato pattacīvaramādāya kosalaraṭṭhaṃ gantvā ekasmiṃ araññāvāse vasitvā punadivase ekaṃ gāmaṃ pāvisi. Manussā theraṃ disvā – ‘‘bhante ānanda, tumhe pubbe satthārā saddhiṃ āgacchatha. Ajja ekakāva āgatā. Kahaṃ satthāraṃ ṭhapetvā āgatattha? Idāni kassa pattacīvaraṃ gahetvā vicaratha? Kassa mukhodakaṃ dantakaṭṭhaṃ detha, pariveṇaṃ sammajjatha, vattapaṭivattaṃ karothā’’ti bahuṃ vatvā parideviṃsu. Thero – ‘‘mā, āvuso, socittha, mā paridevittha, aniccā saṅkhārā’’tiādīni vatvā te saññāpetvā bhattakiccāvasāne vasanaṭṭhānameva gacchati. Manussā sāyampi tattha gantvā tatheva paridevanti. Theropi tatheva ovadati. Taṃ sandhāyetaṃ vuttaṃ. Ajjhabhāsīti ‘‘ayaṃ thero bhikkhusaṅghassa kathaṃ sutvā ‘samaṇadhammaṃ karissāmī’ti araññaṃ pavisitvā idāni gihī saññāpento viharati, satthu sāsanaṃ asaṅgahitapuppharāsi viya ṭhitaṃ, dhammasaṅgahaṃ na karoti, codessāmi na’’nti cintetvā abhāsi.
第二百二十五，称为阿难，即积累法藏长老。所谓过时，即超过适当时刻。所谓居家气重者，即夜与昼频繁现身于居家。佛陀般涅槃后，大咖萨巴长老告诫：“朋友们，我们去王舍城雨安居，修持佛法。你去出入林中努力修行。”他承受佛陀袈裟，前往迦萨国，住于一处林中住处，次日入村落。有人见到他说：“阿难长老，从前众多佛陀一同行来，今只你一人到来。为何此来？为何取佛袈裟？为何洗面及整理头发？为何行止规范整齐？”长老答曰：“莫忧，莫悲，诸行无常。”如此宣讲，教化完成后，仅前往用饭处。村民黄昏时分再至，仍作悲叹。长老亦以训诫相答。此事曾被传述。今曰：“此次此长老闻佛法后说‘欲行沙门法’，入林修行，现为居家聚积者。佛法未被误解传布，未作法义收藏，故我不劝。”如此思惟而言。
Pasakkiyāti pavisitvā. Hadayasmiṃ opiyāti kiccato ca ārammaṇato ca hadayamhi pakkhipitvā. ‘‘Nibbānaṃ pāpuṇissāmī’’ti vīriyaṃ karonto nibbānaṃ kiccato hadayamhi opeti nāma, nibbānārammaṇaṃ pana samāpattiṃ appetvā nisīdanto ārammaṇato. Tadubhayampi sandhāyesā bhāsati. Jhāyāti dvīhi jhānehi jhāyiko bhava. Biḷibiḷikāti ayaṃ gihīhi saddhiṃ biḷibiḷikathā. Pañcamaṃ.
所谓“入”，即进入。心中影响、所作所为即以心为起点。发愿称：“必定得涅槃。”意志充足而以涅槃所事为根本，在心中设立涅槃之处。而所谓涅槃之理，则是在入定修习中宁静止住。此二理皆应反复思惟。所谓“修禅”，即有二种禅；“一起喋喋”，是其随居同伴的言论活动。第五。
6. Anuruddhasuttavaṇṇanā6. 阿努儒达经注释
§226
226. Chaṭṭhe purāṇadutiyikāti anantare attabhāve aggamahesī. Sobhasīti pubbepi sobhasi, idānipi sobhasi. Duggatāti na gatiduggatiyā duggatā. Tā hi sugatiyaṃ ṭhitā sampattiṃ anubhavanti, paṭipattiduggatiyā pana duggatā. Tato cutā hi tā nirayepi upapajjantīti duggatā. Patiṭṭhitāti sakkāyasmiṃ hi patiṭṭhahanto aṭṭhahi kāraṇehi patiṭṭhāti – ratto rāgavasena patiṭṭhāti, duṭṭho dosavasena… mūḷho mohavasena… vinibaddho mānavasena… parāmaṭṭho diṭṭhivasena… thāmagato anusayavasena… aniṭṭhaṅgato vicikicchāvasena… vikkhepagato uddhaccavasena patiṭṭhāti. Tāpi evaṃ patiṭṭhitāva. Naradevānanti devanarānaṃ.
第二百二十六，第六，称古人第二，指某著名位高德重的长老。所谓光明，即从前光明耀眼，现今亦不减。所谓恶趣，即不善境界，不同于堕入恶趣而死者。他们在善道仍然无有所失，享受资粮；堕于行道不善者，则为恶趣所染。然后死去后，即堕无间地狱，是为恶趣。所谓着，指存于我见存在体中，有八因子支撑：夜因贪，怒因恨，愚因痴，缠因我执，颠因邪见，暗因潜藏习气，邪见因疑惑，惊因躁乱。即使如此依旧存续。所谓人天，是指天人众。
Natthi dānīti sā kira devadhītā there balavasinehā ahosi, paṭigantuṃ nāsakkhi. Kālena āgantvā pariveṇaṃ sammajjati, mukhodakaṃ dantakaṭṭhaṃ pānīyaṃ paribhojanīyaṃ upaṭṭhapeti. Thero anāvajjanena paribhuñjati. Ekasmiṃ divase therassa jiṇṇacīvarassa coḷakabhikkhaṃ carato saṅkārakūṭe dibbadussaṃ ṭhapetvā pakkami. Thero taṃ disvā ukkhipitvā, olokento dussantaṃ disvā ‘‘dussameta’’nti ñatvā, ‘‘alaṃ ettāvatā’’ti aggahesi. Tenevassa cīvaraṃ niṭṭhāsi. Atha dve aggasāvakā anuruddhatthero cāti tayo janā cīvaraṃ kariṃsu. Satthā sūciṃ yojetvā adāsi. Niṭṭhitacīvarassa piṇḍāya carato devatā piṇḍapātaṃ samādapeti. Sā kālena ekikā, kālena attadutiyā therassa santikaṃ āgacchati. Tadā pana attatatiyā āgantvā divāṭṭhāne theraṃ upasaṅkamitvā – ‘‘mayaṃ manāpakāyikā nāma manasā icchiticchitarūpaṃ māpemā’’ti āha. Thero – ‘‘etā evaṃ vadanti, vīmaṃsissāmi, sabbā nīlakā hontū’’ti cintesi. Tā therassa manaṃ ñatvā sabbāva nīlavaṇṇā ahesuṃ, evaṃ pītalohitaodātavaṇṇāti. Tato cintayiṃsu – ‘‘thero amhākaṃ dassanaṃ assādetī’’ti tā samajjaṃ kātuṃ āraddhā, ekāpi gāyi, ekāpi nacci, ekāpi accharaṃ pahari. Thero indriyāni okkhipi. Tato – ‘‘na amhākaṃ dassanaṃ thero assādetī’’ti ñatvā sinehaṃ vā santhavaṃ vā alabhamānā nibbinditvā gantumāraddhā. Thero tāsaṃ gamanabhāvaṃ ñatvā – ‘‘mā punappunaṃ āgacchiṃsū’’ti arahattaṃ byākaronto imaṃ gāthamāha. Tattha vikkhīṇoti khīṇo. Jātisaṃsāroti tattha tattha jātisaṅkhāto saṃsāro. Chaṭṭhaṃ.
所谓“没有布施”，即这位天女比库尼名为巴拉瓦西尼，实力强大，不能来访。后来时常来访，整理居处，预备饮水、牙刷与日常饮食。长老坦然接待。某日这位长老披旧袈裟乞食，走至堆垒石上安顿后起身。有人见状急忙站起巡视巡视恶迹，说“此处污秽。”遂弃置袈裟。随后有三位主要弟子及阿努儒达长老制做袈裟。佛陀赐针并赠于他们。旧袈裟乞食时，天神布施。时而来的有一人，两人，再至第三人，拜访长老。忽然有女子前来，半夜八点时走近长老道：“我们感心烦意乱，调戏心意妄念。”长老答：“如此说者，我予审视，都色青黑。”她心知若此，遂都变青黑色，如黄红铜锈色。顿时思虑：“该长老一定将给我们以教诲。”于是纷起组织活动，一人歌唱，一人舞蹈，一人击鼓。长老收敛神识。随后人们知其教诲不属己愿，生厌烦，欲去。长老察知行者欲离，告诫曰：“勿复来。”并作如来阿拉汉顿灭之歌。这里“顿灭”指断尽生死轮回之意。第六。
7. Nāgadattasuttavaṇṇanā7. 龙授经注释
§227
227. Sattame atikālenāti sabbarattiṃ niddāyitvā balavapaccūse koṭisammuñjaniyā thokaṃ sammajjitvā mukhaṃ dhovitvā yāgubhikkhāya pātova pavisati. Atidivāti yāguṃ ādāya āsanasālaṃ gantvā pivitvā ekasmiṃ ṭhāne nipanno niddāyitvā – ‘‘manussānaṃ bhojanavelāya paṇītaṃ bhikkhaṃ labhissāmī’’ti upakaṭṭhe majjhanhike uṭṭhāya dhammakaraṇena udakaṃ gahetvā akkhīni pamajjitvā piṇḍāya caritvā yāvadatthaṃ bhuñjitvā majjhanhike vītivatte paṭikkamati. Divā ca āgantvāti atikāle paviṭṭhena nāma aññehi bhikkhūhi paṭhamataraṃ āgantabbaṃ hoti, tvaṃ pana ativiya divā āgantvā gatāsīti attho. Bhāyāmi nāgadattanti taṃ nāgadattaṃ ahaṃ bhāyāmi. Suppagabbhanti suṭṭhu pagabbhaṃ. Kulesūti khattiyakulādiupaṭṭhākakulesu. Sattamaṃ.
第二百二十七。所谓第七，即为过时。此谓终日昏睡，力气耗尽，衣袍散乱，眉头皱起，口面洗净，恭敬乞食，径入饭堂。此谓极昼。携带供养物前往座堂饮食，于某处端坐昏睡，谓之：“人间正值用餐时段，得以善食乞食。”在中午时分起身，以法器取水，擦拭眼睛，行乞挨门，充分尽力食用，午时过后回家。所谓白昼到来，过时进入，饭食本应如是供他比库初次乞食时应到，然汝过于白昼来也，故含义如是。若言“我畏惧那迦达多”，即我怕那迦达多。所谓良好因缘，居氏族者，即是贵族家族之意。第七。
8. Kulagharaṇīsuttavaṇṇanā8. 族家主妇经注释
§228
228. Aṭṭhame ajjhogāḷhappattoti ogāhappatto. So kira satthu santike kammaṭṭhānaṃ gahetvā taṃ vanasaṇḍaṃ pavisitvā dutiyadivase gāmaṃ piṇḍāya pāvisi pāsādikehi abhikkantādīhi. Aññataraṃ kulaṃ tassa iriyāpathe pasīditvā pañcapatiṭṭhitena vanditvā piṇḍapātaṃ adāsi. Bhattānumodanaṃ puna sutvā atirekataraṃ pasīditvā, ‘‘bhante, niccakālaṃ idheva bhikkhaṃ gaṇhathā’’ti nimantesi. Thero adhivāsetvā tesaṃ āhāraṃ paribhuñjamāno vīriyaṃ paggayha ghaṭento arahattaṃ patvā cintesi – ‘‘bahūpakāraṃ me etaṃ kulaṃ, aññattha gantvā kiṃ karissāmī’’ti? Phalasamāpattisukhaṃ anubhavanto tattheva vasi. Ajjhabhāsīti sā kira therassa khīṇāsavabhāvaṃ ajānantī cintesi – ‘‘ayaṃ thero neva aññaṃ gāmaṃ gacchati, na aññaṃ gharaṃ, na rukkhamūlaāsanasālādīsu nisīdati, niccakālaṃ gharaṃ pavisitvāva nisīdati, ubhopete ogādhappattā paṭigādhappattā, kadāci esa imaṃ kulaṃ dūseyya, codessāmi na’’nti. Tasmā abhāsi.
第二百二十八。所谓第八，即出家出家者之意。此谓诳语者。彼昔在世尊前，心怀修行之地，进入林中，次日入村乞食，获豪华府宅居士厚礼。一家氏族出门恭敬，以五体投地礼拜，供养施食。闻食奉赞，倍感欢喜，称曰：“尊者请随时取食于此。”长老遂于彼处安坐，食毕生起精进，思虑阿拉汉果。感得果报之乐，住于彼。谓出家者因不知其断无余结之法，故思虑曰：“此长老唯此村林安住，别无他村，无他家，无他树下坐，常住宅内，方能久住。既受两种出家与受持戒之教，若有污染其家，吾不激励之。”故以言之。
Saṇṭhāneti nagaradvārassa āsanne manussānaṃ bhaṇḍakaṃ otāretvā vissamanaṭṭhāne. Saṅgammāti samāgantvā. Mantentīti kathenti. Mañca tañcāti mañca kathenti tañca kathenti. Kimantaranti kiṃ kāraṇaṃ? Bahū hi saddā paccūhāti bahukā ete lokasmiṃ paṭilomasaddā. Na tenāti tena kāraṇena, tena vā tapassinā na maṅku hotabbaṃ. Na hi tenāti na hi tena parehi vuttavacanena satto kilissati, attanā katena pana pāpakammeneva kilissatīti dasseti. Vātamigo yathāti yathā vane vātamigo vāteritānaṃ paṇṇādīnaṃ saddena paritassati, evaṃ yo saddaparittāsī hotīti attho. Nāssa sampajjate vatanti tassa lahucittassa vataṃ na sampajjati. Thero pana khīṇāsavattā sampannavatoti veditabbo. Aṭṭhamaṃ.
所谓第八，即“聚集”。谓聚集于城门附近，人们搅乱杂乱之处。所谓“会合”，即共同前往。谓“议论”，即言说。谓“交谈”，即同时议论。疑为何意？因多声音相反，此乃此世逆耳之声。谓非因彼故，亦非因塔婆辛故，不宜持戒。以非因彼及他之所传语使众生染污，惟自业恶而染污耳。谓如风灵犬于林中闻风吹叶之声而恐惧，如是，恐惧声音之者意。故谓“无此觉知”者，为心轻薄者。此长老应以断尽余结者观之。第八。
9. Vajjiputtasuttavaṇṇanā9. 跋耆子经注释
§229
229. Navame vajjiputtakoti vajjiraṭṭhe rājaputto chattaṃ pahāya pabbajito. Sabbaratticāroti kattikanakkhattaṃ ghosetvā sakalanagaraṃ dhajapaṭākādīhi paṭimaṇḍetvā pavattito sabbaratticāro. Idañhi nakkhattaṃ yāva cātumahārājikehi ekābaddhaṃ hoti. Tūriyatāḷitavāditanigghosasaddanti bheriāditūriyānaṃ tāḷitānaṃ vīṇādīnañca vāditānaṃ nigghosasaddaṃ. Abhāsīti vesāliyaṃ kira satta rājasahassāni sattasatāni satta ca rājāno, tattakāva tesaṃ uparājasenāpatiādayo . Tesu alaṅkatapaṭiyattesu nakkhattakīḷanatthāya vīthiṃ otiṇṇesu saṭṭhihatthe mahācaṅkame caṅkamamāno nabhassa majjhe ṭhitaṃ candaṃ disvā caṅkamanakoṭiyaṃ phalakaṃ nissāya ṭhito abhāsi. Apaviddhaṃvavanasmiṃ dārukanti vatthaveṭhanālaṅkārarahitattā vane chaḍḍitadārukaṃ viya jātaṃ. Pāpiyoti lāmakataro amhehi añño koci atthi. Pihayantīti thero āraññiko paṃsukūliko piṇḍapātiko sapadānacāriko appiccho santuṭṭhoti bahū tuyhaṃ patthayantīti attho. Saggagāminanti saggaṃ gacchantānaṃ gatānampi. Navamaṃ.
第二百二十九。所谓第九，谓为迦维罗国王子，自舍伞盖舍，示寂出家。谓终日游行，于卡提卡月夜，鼓乐齐鸣，遍布城邑，悬旗旌飘扬，热闹非凡。此夜长至四十昼夜俱束缚。所谓第三层拨浪鼓之声，鼓声震撼，古琴琵琶等亦相和鸣唱。谓说于是时，迦维罗国有七千七百七十七王，其中含副王与军将。于其装饰华美宫殿，星辰游戏之路，站立于夜空之间，见月亮悬于游行旗柱，遂宣说。谓阔别旷野，仿若被弃木材，无装饰物，非恶人所居，无他所及。谓此长老林中，披尘衣，行乞食，守戒，少欲知足，作如是说：‘诸多因缘，汝宜防护。’谓往生天界者。第九。
10. Sajjhāyasuttavaṇṇanā10. 诵习经注释
§230
230. Dasame yaṃ sudanti nipātamattaṃ. Sajjhāyabahuloti nissaraṇapariyattivasena sajjhāyanato bahutaraṃ kālaṃ sajjhāyanto. So kira ācariyassa divāṭṭhānaṃ sammajjitvā ācariyaṃ udikkhanto tiṭṭhati. Atha naṃ āgacchantaṃ disvāva paccuggantvā pattacīvaraṃ paṭiggahetvā paññattāsane nisinnassa tālavaṇṭavātaṃ datvā pānīyaṃ āpucchitvā pāde dhovitvā telaṃ makkhetvā vanditvā ṭhito uddesaṃ gahetvā yāva sūriyatthaṅgamā sajjhāyaṃ karoti. So nhānakoṭṭhake udakaṃ upaṭṭhapetvā aṅgārakapalle aggiṃ karoti. Ācariyassa nhatvā āgatassa pādesu udakaṃ puñchitvā piṭṭhiparikammaṃ katvā vanditvā uddesaṃ gahetvā paṭhamayāme sajjhāyaṃ katvā majjhimayāme sarīraṃ samassāsetvā pacchimayāme uddesaṃ gahetvā yāva aruṇuggamanā sajjhāyaṃ katvā niruddhasaddaṃ khayato sammasati. Tato sesaṃ upādāyarūpaṃ bhūtarūpaṃ nāmarūpanti pañcasu khandhesu vipassanaṃ vaḍḍhetvā arahattaṃ pāpuṇi. Appossukkoti uddesaggahaṇe ca sajjhāyakaraṇīye ca nirussukko. Saṅkasāyatīti yassa dāni atthāya ahaṃ sajjhāyaṃ kareyyaṃ, so me attho matthakaṃ patto. Kiṃ me idāni sajjhāyenāti phalasamāpattisukhena kālaṃ ativatteti. Ajjhabhāsīti, ‘‘kiṃ nu kho assa therassa aphāsukaṃ jātaṃ, udāhussa ācariyassa? Kena nu kho kāraṇena pubbe viya madhurassarena na sajjhāyatī’’ti? Āgantvā santike ṭhitā abhāsi.
第二百三十。所谓第十，即仅称其名。谓广泛受教，具解涅槃道理，长时受教者。彼乃尊者，日间于师所端身正坐，亲近师已。见之既至，迎出，受袈裟，入规定座位，散布椰树叶扇予，其奉饮水，洗足，涂油摩顶，礼拜，遂起而作意修习，至日落时分行广泛讲说。于浴室置水生炭，烧火以温。待师于足洗水者礼敬，取席讲授第一课，讲至中课，调身讲第三课，至晨光起时完成讲说，灭火息声，清静告止。由此生起观照身灭诸色相，依赖五蕴，增长观慧，成阿拉汉。谓“稍不懈怠”，为说理取义与诠释所须之不可松散也。所谓“疑惑苦恼”，谓现今当为我作此讲说者，其义已获明白。谓“我今当何所讲解？”谓由出生之果乐超越时间。谓今而言：“何缘尊者有此忧虑？为何不如昔日甜美之教理而讲授？”彼至近前于是言说。
Dhammapadānīti idha sabbampi buddhavacanaṃ adhippetaṃ . Nādhīyasīti na sajjhāyasi. Nādiyasīti vā pāṭho, na gaṇhāsīti attho. Pasaṃsanti dhammabhāṇako pasaṃsaṃ labhati, ābhidhammiko suttantiko vinayadharotissa pasaṃsitā bhavanti. Virāgenāti ariyamaggena. Aññāyāti jānitvā. Nikkhepananti tassa diṭṭhasutādino vissajjanaṃ santo vadantīti dīpeti, na buddhavacanassa. Ettāvatā ‘‘thero buddhavacanaṃ na vissajjāpetī’’ti na niccakālaṃ sajjhāyanteneva bhavitabbaṃ, sajjhāyitvā pana – ‘‘ettakassāhaṃ atthassa vā dhammassa vā ādhāro bhavituṃ samattho’’ti ñatvā vaṭṭadukkhassa antakiriyāya paṭipajjitabbaṃ. Dasamaṃ.
所谓“法句经”，此处以佛语为总说。谓“不广说”，意谓不多所讲。谓“无所摄取”，为说法之义。谓称赞者获法喜，阿毗达摩师、经论师、律师皆称道焉。谓“离欲”，即圣道法之远离欲望。谓“明解”，即已知之意。谓“摒弃”，意为断除已见所闻诸染污，善说者称之为放下，不谓佛语。即至此“不弃佛语之长老，不应终日长时讲经说法”，而已讲已知：“吾成此法之资，宜于此苦轮终结上行。”谓今言：“尊者何缘失笑？其示范师何缘昔日不如今日之甘美教法？”彼至师前而语之。
11. Akusalavitakkasuttavaṇṇanā11. 不善寻经注释
§231
231. Ekādasame akusale vitakketi kāmavitakkādayo tayo mahāvitakke. Ayoniso manasikārāti anupāyamanasikārena. Soti so tvaṃ. Ayoniso paṭinissajjāti etaṃ anupāyamanasikāraṃ vajjehi. Satthāranti imāya gāthāya pāsādikakammaṭṭhānaṃ katheti. Pītisukhamasaṃsayanti ekaṃseneva balavapītiñca sukhañca adhigamissasi. Ekādasamaṃ.
第二十一个不善念头是欲念等三种强烈念头。所谓不善是由于不善思想，即非正念的分别心。你听闻了这个。应当舍弃这种非正念的分别心。世尊以此偈赞说，此为净修道场。欢喜与快乐可以如一味甘露般强烈地获得。此为第二十一。
12. Majjhanhikasuttavaṇṇanā十二、《中午经》注释
§232
232. Dvādasame yaṃ vattabbaṃ, taṃ devatāsaṃyutte nandanavagge vuttameva. Dvādasamaṃ.
第二十二应当行持者，正如在天众集聚的《欢乐品》中所说。此为第二十二。
13. Pākatindriyasuttavaṇṇanā十三、《诸根外露经》注释
§233
233. Terasamaṃ devaputtasaṃyutte jantudevaputtasutte vitthāritameva. Terasamaṃ.
第三十三与天子集聚的《众生天子品》中所述相同。此为第三十三。
14. Gandhatthenasuttavaṇṇanā十四、《盗香者经》注释
§234
234. Cuddasame ajjhabhāsīti taṃ bhikkhuṃ nāḷe gahetvā padumaṃ siṅghamānaṃ disvāva – ‘‘ayaṃ bhikkhu satthu santike kammaṭṭhānaṃ gahetvā samaṇadhammaṃ kātuṃ araññaṃ paviṭṭho gandhārammaṇaṃ upanijjhāyati, svāyaṃ ajja upasiṅghaṃ svepi punadivasepi upasiṅghissati, evamassa sā gandhataṇhā vaḍḍhitvā diṭṭhadhammikasamparāyikaṃ atthaṃ nāsessati, mā mayi passantiyā nassatu, codessāmi na’’nti upasaṅkamitvā abhāsi.
第四十四，所谓现前称说，是比库亲手以竹竿杵着莲花般庄重说：这比库依世尊法住修道，入林隐居，专注香欲，自今今日起至未来日将继续专注，因其香欲增强，毁坏见法自守之意，莫使此毁灭，若毁灭我自来责难他人，来责难无效。
Ekaṅgametaṃtheyyānanti thenitabbānaṃ rūpārammaṇādīnaṃ pañcakoṭṭhāsānaṃ idaṃ ekaṅgaṃ, ekakoṭṭhāsoti attho. Na harāmīti na gahetvā gacchāmi. Ārāti dūre nāḷe gahetvā nāmetvā dūre ṭhito upasiṅghāmīti vadati. Vaṇṇenāti kāraṇena.
此所谓单杵，是欲相等五重相中的第一杵，即第一重相。意为不夺取，不拿取而去。说此乃因远处手杖杵着，命名也。
Yvāyanti yo ayaṃ. Tasmiṃ kira devatāya saddhiṃ kathenteyeva eko tāpaso otaritvā bhisakhananādīni kātuṃ āraddho, taṃ sandhāyevamāha. Ākiṇṇakammantoti evaṃ aparisuddhakammanto. Akhīṇakammantotipi pāṭho, kakkhaḷakammantoti attho. Na vuccatīti gandhacoroti vā pupphacoroti vā kasmā na vuccati.
此欲灭尽。谓此与天众齐声称说，有一苦行者越过苦行去作诸医治事，故有此语。所谓污秽作业，即不清净行为。其也有不切断之意，晦涩意义为劫盗花盗，不知为何不称呼此。
Ākiṇṇaluddoti bahupāpo gāḷhapāpo vā, tasmā na vuccati. Dhāticelaṃva makkhitoti yathā dhātiyā nivatthakiliṭṭhavatthaṃ uccārapassāvapaṃsumasikaddamādīhi makkhitaṃ, evamevaṃ rāgadosādīhi makkhito. Arahāmi vattaveti arahāmi vattuṃ. Devatāya codanā kira sugatānusiṭṭhisadisā, na taṃ lāmakā hīnādhimuttikā micchāpaṭipannakapuggalā labhanti. Tasmiṃ pana attabhāve maggaphalānaṃ bhabbarūpā puggalā taṃ labhanti, tasmā evamāha.
‘Ākiṇṇaluddoti’谓多罪恶或重罪，故不应称之。如同矿物质的表面被污泥、尘土等覆蔽遮蔽，沾染污秽，犹如由贪、嗔等烦恼污染。故称受污染。有‘阿拉汉者为被行者’之义，即阿拉汉是可修行与被修行者的共名。神天的鼓励本意是宣示善知识相承顺续的正理，尔等低劣愚昧、误解邪行之辈无法获得此殊胜。唯在自身正法之境界中，能够得知道果真实的具德之人，方得此殊胜果报。因此如此开示。
Sucigavesinoti sucīni sīlasamādhiñāṇāni gavesantassa. Abbhāmattaṃ vāti valāhakakūṭamattaṃ viya. Jānāsīti suddho ayanti jānāsi. Vajjāsīti vadeyyāsi. Neva taṃ upajīvāmāti devatā kira cintesi – ‘‘ayaṃ bhikkhu atthi me hitakāmā devatā, sā maṃ codessati sāressatīti pamādampi anuyuñjeyya, nāssa vacanaṃ sampaṭicchissāmī’’ti. Tasmā evamāha. Tvamevāti tvaṃyeva. Jāneyyāti jāneyyāsi. Yenāti yena kammena sugatiṃ gaccheyyāsi, taṃ kammaṃ tvaṃyeva jāneyyāsīti. Cuddasamaṃ.
‘Sucigavesinoti’谓探求清净者，即追求清净的戒、定、慧的人。犹如风暴云层间露珠洁净闪耀。‘Jānāsīti’谓已知，‘Vajjāsīti’谓可说。天人思惟：‘此比库有我利益，必定鼓励我，护持我，故应专注，不应错听他言。’因此如此示说。‘Tvamevāti’即‘你就是’，‘Jāneyyāti’即‘你应知’，‘Yenāti’即‘凭于何种行为往生善道’，所谓一切行为之善恶、善趣往生，唯有自身所知晓。此释义简明完成。
Iti sāratthappakāsiniyā · 如是，在《显明精义》中
Saṃyuttanikāya-aṭṭhakathāya
《相应部注疏》
Vanasaṃyuttavaṇṇanā niṭṭhitā. · 《森林相应》注释终了。