1. Nidānasaṃyuttaṃ · 1. 因缘相应义注
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Saṃyuttanikāye · 相应部
Nidānavagga-aṭṭhakathā · 因缘品注疏
1. Nidānasaṃyuttaṃ一、因缘相应
1. Buddhavaggo
第一章 佛陀品
1. Paṭiccasamuppādasuttavaṇṇanā一、缘起经释义
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1.Evaṃme sutanti – nidānavagge paṭhamaṃ paṭiccasamuppādasuttaṃ. Tatrāyaṃ anupubbapadavaṇṇanā – tatra kho bhagavā bhikkhū āmantesīti, ettha tatrāti desakālaparidīpanaṃ. Tañhi ‘‘yaṃ samayaṃ viharati, tatra samaye, yasmiñca jetavane viharati, tatra jetavane’’ti dīpeti. Bhāsitabbayutte vā desakāle dīpeti. Na hi bhagavā ayutte dese kāle ca dhammaṃ bhāsati. ‘‘Akālo kho tāva bāhiyā’’tiādi (udā. 10) cettha sādhakaṃ. Khoti padapūraṇamatte, avadhāraṇe ādikālatthe vā nipāto. Bhagavāti lokagarudīpanaṃ. Bhikkhūti kathāsavanayuttapuggalavacanaṃ. Apicettha ‘‘bhikkhakoti bhikkhu, bhikkhācariyaṃ ajjhūpagatoti bhikkhū’’tiādinā (pārā. 45; vibha. 510) nayena vacanattho veditabbo. Āmantesīti ālapi, abhāsi, sambodhesi, ayamettha attho. Aññatra pana ñāpanepi hoti. Yathāha – ‘‘āmantayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave’’ti. Pakkosanepi. Yathāha – ‘‘ehi tvaṃ, bhikkhu, mama vacanena sāriputtaṃ āmantehī’’ti (a. ni. 9.11). Bhikkhavoti āmantanākāradīpanaṃ. Tañca bhikkhanasīlatādiguṇayogasiddhattā vuttaṃ. Bhikkhanasīlatāguṇayuttopi hi bhikkhu, bhikkhanadhammatāguṇayuttopi bhikkhane sādhukāritāguṇayuttopīti saddavidū maññanti. Tena ca tesaṃ bhikkhanasīlatādiguṇayogasiddhena vacanena hīnādhikajanasevitavuttiṃ pakāsento uddhatadīnabhāvaniggahaṃ karoti. ‘‘Bhikkhavo’’ti iminā ca karuṇāvipphārasommahadayanayananipātapubbaṅgamena vacanena te attano abhimukhe karonto teneva kathetukamyatādīpakena nesaṃ vacanena sotukamyataṃ janeti, teneva ca sambodhanatthena sādhukaṃ manasikārepi niyojeti. Sādhukaṃ manasikārāyattā hi sāsanasampatti.
一、如是我闻——此段为缘起品中第一依缘起法的经文。这里是缓缓逐步解释之文——谓佛陀嘱教比库，因而称之为「比库嘱教」。此处“在那里”“在那个时候”“于鹿野苑间安住”的说法，用以说明说法的时间与地点。说法时间与地点乃说明之义。佛陀不会在非适当的时间与场所宣说法教，譬如“非时候外边都是不宜”表明此义。佛陀为大众，闻法比库说法为对象，“比库”乃指听法依教之人。若有说“比库是比库、比库师长侍奉老师”等，也是用以阐释文义。所谓「嘱教」即口说、宣说、开示，此非仅为教知，更有唤醒之意，如“我嘱教汝，比库们，我表达给汝们听”等，也有激励意。这里「比库」为暗示诸比库具戒律根基的崇高资质，据此说明佛陀开示的对象是已具具足戒德的比库。正因比库集各种戒律美德，且为法的优良修持者，因此佛陀用此尊称唤唤并开示，更显其德能。此称谓也使修行众生认清自己身份与使命，激发受教之心。佛陀称呼为“比库们”，出于慈悲心怀，感官柔和之语，促使其安住正信，调伏烦恼；同时也令其生恭敬心，乐于聆听法义。此乃调心之利器，是法门成就不可或缺之环节。
Aparesupi devamanussesu vijjamānesu kasmā bhikkhūyeva āmantesīti ce? Jeṭṭhaseṭṭhāsannasadāsannihitabhāvato. Sabbaparisasādhāraṇā hi bhagavato dhammadesanā, parisāya jeṭṭhā bhikkhū paṭhamaṃ uppannattā, seṭṭhā anagāriyabhāvaṃ ādiṃ katvā satthucariyānuvidhāyakattā sakalasāsanapaṭiggāhakattā ca, āsannā tattha nisinnesu satthusantikattā, sadāsannihitā satthusantikāvacarattāti. Apica te dhammadesanāya bhājanaṃ yathānusiṭṭhaṃ paṭipattisabbhāvato. Visesato ca ekacce bhikkhūyeva sandhāya ayaṃ desanāpīti evaṃ āmantesi.
二、若言何故唯有比库受嘱教？此因其为众法中资质尊长之群体。众集通共是佛法演说场所，年长比库居首位，充当尊长及垂范者。其既先成就无欲居士之身行，又得尊师所依，示范佛法修持，故为整个三宝法会之承载与维护者。且诸比库于法演说中得以殊胜领悟，依教奉行。也因此，部分教法专为比库而作，意在对其更为深究引导。
Kimatthaṃ pana bhagavā dhammaṃ desento paṭhamaṃ bhikkhū āmantesi, na dhammameva desesīti? Satijananatthaṃ. Bhikkhū aññaṃ cintentāpi vikkhittacittāpi dhammaṃ paccavekkhantāpi kammaṭṭhānaṃ manasikarontāpi nisinnā honti. Te anāmantetvā dhamme desiyamāne ‘‘ayaṃ desanā kiṃnidānā kiṃpaccayā katamāya aṭṭhuppattiyā desitā’’ti sallakkhetuṃ asakkontā duggahitaṃ vā gaṇheyyuṃ, na vā gaṇheyyuṃ, tena nesaṃ satijananatthaṃ bhagavā paṭhamaṃ āmantetvā pacchā dhammaṃ deseti.
三、为何佛陀为令生起念觉，初以比库为之嘱教，而非直接宣说法义？由念觉故也。比库一边思惟一边观察法理，一边关注修行课题，静坐听法。而若不先行嘱教，比库可能对所说法义产生疑惑、迷乱或拒绝接受，无法融会贯通。为使比库令生起正知正念，佛陀先嘱教其以留心观察《缘起》义理由来，且令其了知诸法缘起之因缘缘和，从而便于其对随后宣说的法要产生正确接受与认知。
Bhadanteti gāravavacanametaṃ, satthuno paṭivacanadānaṃ vā. Apicettha ‘‘bhikkhavo’’ti vadamāno bhagavā bhikkhū ālapati. ‘‘Bhadante’’ti vadamānā te bhagavantaṃ paccālapanti. Tathā hi ‘‘bhikkhavo’’ti bhagavā ābhāsati, ‘‘bhadante’’ti paccābhāsanti. ‘‘Bhikkhavo’’ti paṭivacanaṃ dāpeti, ‘‘bhadante’’ti paṭivacanaṃ denti. Te bhikkhūti ye bhagavā āmantesi, te. Bhagavato paccassosunti bhagavato āmantanaṃ patiassosuṃ, abhimukhā hutvā suṇiṃsu sampaṭicchiṃsu paṭiggahesunti attho. Bhagavā etadavocāti, bhagavā etaṃ idāni vattabbaṃ sakalasuttaṃ avoca. Ettāvatā yaṃ āyasmatā ānandena atthabyañjanasampannassa buddhānaṃ desanāñāṇagambhīrabhāvasaṃsūcakassa imassa suttassa sukhāvagāhaṇatthaṃ kāladesadesakaparisāpadesappaṭimaṇḍitaṃ nidānaṃ bhāsitaṃ, tassa atthavaṇṇanā samattā.
四、“尊者”一词为表示敬重，是反应对师教受教之间的尊敬。佛陀谓“比库们”时，实则发出请求、嘱托、引导之语；比库则以“尊者”回报，以表恭敬。佛陀呼唤“比库们”，比库答以“尊者”，相应恭敬言辞。此谓礼敬辞令回应。所谓“比库们”即佛陀所嘱教之人，即在座诸比库。比库听命后，专心而如法接受传法旨意，明白嘱教内容。据说佛陀此处开启的缘起品，乃诸佛菩萨教法之深奥，且无染无垢，极为妙义，具时间和空间对应性与教义相适应，故展开详解。
Idāni paṭiccasamuppādaṃ votiādinā nayena bhagavatā nikkhittassa suttassa saṃvaṇṇanāya okāso anuppatto. Sā panesā suttavaṇṇanā yasmā suttanikkhepaṃ vicāretvā vuccamānā pākaṭā hoti, tasmā suttanikkhepaṃ tāva vicāressāma. Cattāro hi suttanikkhepā – attajjhāsayo, parajjhāsayo, pucchāvasiko, aṭṭhuppattikoti. Tattha yāni suttāni bhagavā parehi anajjhiṭṭho kevalaṃ attano ajjhāsayeneva katheti, seyyathidaṃ – dasabalasuttantahārako candopama-vīṇopama-sammappadhāna-iddhipāda-indriyabala-bojjhaṅgamaggaṅga-suttantahārakoti evamādīni, tesaṃ attajjhāsayo nikkhepo.
五、如今以缘起法为核心，用以详细说明佛陀宣讲的经文意义时机尚未成熟。因缘起法为经典之初步摘要，通称“经文摘要”，此因其在经典入选依据上极具代表性，故称为“摘要”。依据说法法理，经典摘要分为四种：自身悟处，旁悟处，问答处，缘起处。佛陀对他人不加攻讦，仅谈自身悟处，例如“十力经”等为其代表，这即为“自身悟处”摘要。
Yāni pana ‘‘paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. Yaṃnūnāhaṃ rāhulaṃ uttariṃ āsavānaṃ khaye vineyya’’nti (saṃ. ni. 4.121; ma. ni. 3.416) evaṃ paresaṃ ajjhāsayaṃ khantiṃ nijjhānakkhamaṃ manaṃ abhinīhāraṃ bujjhanabhāvañca apekkhitvā parajjhāsayavasena kathitāni, seyyathidaṃ – cūḷarāhulovādasuttaṃ, mahārāhulovādasuttaṃ, dhammacakkappavattanaṃ, anattalakkhaṇasuttaṃ, āsīvisopamasuttaṃ, dhātuvibhaṅgasuttanti, evamādīni, tesaṃ parajjhāsayo nikkhepo.
沙利子所说『须洁之法为沙利子之解脱完善所必须』一文中说：『我确实教导须洁沙利子，使其断除更上余毒』。诸如此类他人之正念、忍耐、止息、无害、觉知之状态皆依此观念而说，称为他念者。其中有《小须洁劝谕经》、《大须洁劝谕经》、《转法轮经》、《无我相经》、《毒喻经》、《界分经》等等诸多经典及其余文，他念之意即指此类。
Bhagavantaṃ pana upasaṅkamitvā catasso parisā cattāro vaṇṇā nāgā supaṇṇā gandhabbā asurā yakkhā mahārājāno tāvatiṃsādayo devā mahābrahmāti evamādayo ‘‘bojjhaṅgā bojjhaṅgāti, bhante, vuccanti – (saṃ. ni. 5.202) nīvaraṇā nīvaraṇāti, bhante, vuccanti – ime nu kho, bhante, pañcupādānakkhandhā, kiṃsūdha vittaṃ purisassa seṭṭha’’ntiādinā (saṃ. ni. 1.246; su. ni. 183) nayena pañhaṃ pucchanti. Evaṃ puṭṭhena bhagavatā yāni kathitāni bojjhaṅgasaṃyuttādīni, yāni vā panaññānipi devatāsaṃyutta, mārasaṃyutta, brahmasaṃyutta, sakkapañha, cūḷavedalla, mahāvedalla, sāmaññaphalaāḷavaka, sūciloma, kharalomasuttādīni, tesaṃ pucchāvasiko nikkhepo.
世尊曾被四众恭敬供养，四众指的是龙族、大鹏鸟族、香德罗、阿修罗、夜叉、大王众、忉利天等天众及大梵天等诸天。他们如是称曰：『尊敬的世尊，「觉支」名为觉支吗？敬爱的世尊，「烦恼阻碍」名为烦恼阻碍吗？诸位，欲、色、我执五蕴为人的最优财富吗？』等诸问，为求解答而问。经受此问时，世尊讲说了觉支相关的诸经合论，以及天众、魔众、梵众、萨咖天王之问，及小萨咖问难、大问难、沙门果报、毛刺毛、驴毛经等等众多经典，其问答内容悉皆收录于此。
Yāni pana tāni uppannaṃ kāraṇaṃ paṭicca kathitāni, seyyathidaṃ – dhammadāyādaṃ. Cūḷasīhanādasuttaṃ puttamaṃsūpamaṃ dārukkhandhūpamaṃ aggikkhandhūpamaṃ pheṇapiṇḍūpamaṃ pāricchattakūpamanti evamādīni, tesaṃ aṭṭhuppattiko nikkhepo.
上述诸法产生之因，皆依缘起法理而说，如《法施受经》、《小狮子吼经》、《子肉喻经》、《木块喻经》、《火块喻经》、《泡喻经》、《遮盖池喻经》等经典诸多，其起因论释悉皆收录成集。
Evametesu catūsu nikkhepesu imassa paṭiccasamuppādasuttassa parajjhāsayo nikkhepo. Parapuggalajjhāsayavasena hidaṃ bhagavatā nikkhittaṃ. Katamesaṃ puggalānaṃ ajjhāsayavasenāti? Ugghaṭitaññūnaṃ. Cattāro hi puggalā ugghaṭitaññū vipañcitaññū neyyo padaparamoti. Tattha yassa puggalassa saha udāhaṭavelāya dhammābhisamayo hoti, ayaṃ vuccati puggalo ugghaṭitaññū. Yassa puggalassa saṃkhittena bhāsitassa vitthārena atthe vibhajiyamāne dhammābhisamayo hoti, ayaṃ vuccati puggalo vipañcitaññū. Yassa puggalassa uddesato paripucchato yoniso manasikaroto, kalyāṇamitte sevato, bhajato, payirupāsato, anupubbena dhammābhisamayo hoti, ayaṃ vuccati puggalo neyyo. Yassa puggalassa bahumpi suṇato, bahumpi dhārayato, bahumpi vācayato na tāya jātiyā dhammābhisamayo hoti, ayaṃ vuccati puggalo padaparamo. Iti imesu catūsu puggalesu ugghaṭitaññūpuggalānaṃ ajjhāsayavasena idaṃ suttaṃ nikkhittaṃ.
于上述四类归纳中，此缘起法的他念即得收录于此。此为世尊以他人正念之观点公布。如论“四种众生之正念”，所谓何者为众生之他念？谓开悟者、分明者、应舍除者、表面者四类众生。彼中，与之句话相伴而产生法会者谓开悟众生；能将简略语言详细划分分析而达法会者谓分明众生；依正思维善友密切问询，按部就班得法会者谓应舍除众生；虽多听闻多收藏多表述，但不因所生，而达到法会者谓表面众生。彼四众生正念观点解说此经。
Tadā kira pañcasatā janapadavāsikā bhikkhū sabbeva ekacarā dvicarā ticarā catucarā pañcacarā sabhāgavuttino dhutaṅgadharā āraddhavīriyā yuttayogā vipassakā saṇhaṃ sukhumaṃ suññataṃ paccayākāradesanaṃ patthayamānā sāyanhasamaye bhagavantaṃ upasaṅkamitvā, vanditvā, rattakambalasāṇiyā parikkhipamānā viya desanaṃ paccāsīsamānā parivāretvā nisīdiṃsu. Tesaṃ ajjhāsayavasena bhagavā idaṃ suttaṃ ārabhi. Yathā hi cheko cittakāro aparikammakatabhittiṃ labhitvā, na āditova rūpaṃ samuṭṭhāpesi, mahāmattikalepādīhi pana bhittiparikammaṃ tāva katvā , kataparikammāya bhittiyā rūpaṃ samuṭṭhāpeti, kataparikammaṃ pana bhittiṃ labhitvā, bhittiparikammabyāpāraṃ akatvā, raṅgajātāni yojetvā, vaṭṭikaṃ vā tūlikaṃ vā ādāya rūpameva samuṭṭhāpeti, evameva bhagavā akatābhinivesaṃ ādikammikakulaputtaṃ labhitvā nāssa āditova arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati, sīlasamādhikammassakatādiṭṭhisampadāya pana yojento pubbabhāgapaṭipadaṃ tāva ācikkhati. Yaṃ sandhāya vuttaṃ –
当时五百余国境内的比库，皆有所往单独、双足、三足、四足及五足往来者，精修断行、勤奋勉励者，善慧观察深入空性因缘之理所引导，傍晚上下时分皆向世尊顶礼而去。其投出夜袍、如折布状涂抹至身后，听闻佛陀开示戒定解三学修习之法，随后安立正坐。这诸比库于正念彼处，以正念之理，世尊即以此法开示。譬如一切器皿制成，若无盖子，则不能盛盛器；若备有盖，虽用黏合剂铺设，则称盖子已成；而盖之既成，若不准备黏合剂、铺设之法盛放，器无法成。如今世尊以如是执着父母之子弟，未曾生起果德聖位，却具善行修学之因，并未执着生起阿拉汉之所立涅槃之位，反示以精进、正智慧、正知等法，逐步引导如前修学之路。其缘由如下讲述：
‘‘Tasmātiha tvaṃ, bhikkhu, ādimeva visodhehi kusalesu dhammesu. Ko cādi kusalānaṃ dhammānaṃ? Sīlañca suvisuddhaṃ diṭṭhi ca ujukā. Yato kho te, bhikkhu, sīlañca suvisuddhaṃ bhavissati diṭṭhi ca ujukā. Tato tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya cattāro satipaṭṭhāne tividhena bhāveyyāsi. Katame cattāro? Idha tvaṃ, bhikkhu, ajjhattaṃ vā kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Bahiddhā vā kāye…pe… ajjhattabahiddhā vā kāye…pe… dhammesu dhammānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Yato kho tvaṃ, bhikkhu, sīlaṃ nissāya sīle patiṭṭhāya ime cattāro satipaṭṭhāne evaṃ tividhena bhāvessasi, tato tuyhaṃ, bhikkhu, yā ratti vā divaso vā āgamissati, vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihānī’’ti (saṃ. ni. 5.369).
『因此，汝等比库，当先净除初法善业者。何者为初诸善法？乃行为端正纯净及见正直。因为比库，行为若纯净，见若正直。然后比库，依戒立戒，实现四念处三种修习。何为四？内观亦观察身，勤勉者正知者制伏贪欲忧惧。外观亦观察身……又内外兼顾诸行，勤勉正知调伏贪忧。由此于戒立戒，依此四念处三种修习安养，汝等比库，无论昼夜，未来所至，善法必增，非败坏。』
Evaṃ ādikammikakulaputtassa sīlakathāya parikammaṃ kathetvā, arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati.
如是，初作恶业之人之家子，讲说持戒法时，宣说阿拉汉之境界，为清净、微妙、空寂的观照特征。
Parisuddhasīlaṃ pana āraddhavīriyaṃ yuttayogaṃ vipassakaṃ labhitvā, nāssa pubbabhāgapaṭipadaṃ ācikkhati, ujukameva pana arahattapadaṭṭhānaṃ saṇhaṃ sukhumaṃ suññataṃ vipassanālakkhaṇaṃ ācikkhati. Ime pañcasatā bhikkhū pubbabhāgapaṭipadaṃ parisodhetvā ṭhitā sudhantasuvaṇṇasadisā suparimajjitamaṇikkhandhasannibhā, eko lokuttaramaggova nesaṃ anāgato. Iti tassāgamanatthāya satthā tesaṃ ajjhāsayaṃ apekkhamāno idaṃ suttaṃ ārabhi.
彼得清净持戒、勇猛精进、调和俱足之观照者，未宣初步阶段修行法，唯独宣说正直坚决的阿拉汉境界──清净、微妙、空寂的观照特征。五百余比库净除初行法，立于清净如金光宝石般完满之身蕴，犹如超世道者，一位感应无漏道。为其赴会目的，尊者怀着慈悲，依其心意开讲此经。
Tattha paṭiccasamuppādanti paccayākāraṃ. Paccayākāro hi aññamaññaṃ paṭicca sahite dhamme uppādeti. Tasmā paṭiccasamuppādoti vuccati. Ayamettha saṅkhepo, vitthāro pana visuddhimaggato gahetabbo.
其处缘起义者，为条件之类。条件之类，即诸因缘相互依存，令法产生故也。是以称为缘起。此为略说，详解当从纯净之道取之。
Voti ayaṃ vo-saddo paccatta-upayogakaraṇa-sampadāna-sāmivacana-padapūraṇesu dissati. ‘‘Kacci pana vo anuruddhā samaggā sammodamānā’’tiādīsu (ma. ni. 1.326; mahāva. 466) hi paccatte dissati. ‘‘Gacchatha, bhikkhave, paṇāmemi vo’’tiādīsu (ma. ni. 2.157) upayoge. ‘‘Na vo mama santike vatthabba’’ntiādīsu (ma. ni. 2.157) karaṇe. ‘‘Vanapatthapariyāyaṃ vo, bhikkhave, desessāmī’’tiādīsu (ma. ni. 1.190) sampadāne. ‘‘Sabbesaṃ vo, sāriputta, subhāsita’’ntiādīsu (ma. ni. 1.345) sāmivacane. ‘‘Ye hi vo ariyā parisuddhakāyakammantā’’tiādīsu (ma. ni. 1.35) padapūraṇamatte. Idha panāyaṃ sampadāne daṭṭhabbo. Bhikkhaveti patissavena abhimukhībhūtānaṃ puna ālapanaṃ. Desessāmīti desanāpaṭijānanaṃ. Taṃ suṇāthāti taṃ paṭiccasamuppādaṃ taṃ desanaṃ mayā vuccamānaṃ suṇātha.
此声为称呼，表专用器具具足之义，兼名词形态补足。或于“汝等若和合共欢”（中小1.326；大毗466）等语见专称；“行来吧，比库！我护持汝”等用语（中小2.157）；“不可在我前犯戒”等句（中小2.157）；“比库们，我将于林中广说”（中小1.190）；“沙利子，汝语皆净善”（中小1.345）；“彼众乃圣士净行者”（中小1.35）为其补语。此处则表具足。名曰比库，指具名者之再称。欲言勿忘，谓宣说之意。尔时闻此，即听我所称缘起法及教诲。
Sādhukaṃ manasi karothāti ettha pana sādhukaṃ sādhūti ekatthametaṃ. Ayañca sādhusaddo āyācana-sampaṭicchana-sampahaṃsana-sundara-daḷhīkammādīsu dissati. ‘‘Sādhu me, bhante, bhagavā saṃkhittena dhammaṃ desetū’’tiādīsu (a. ni. 4.257; saṃ. ni. 4.65; 5.381) hi āyācane dissati. ‘‘Sādhu, bhanteti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā’’tiādīsu (ma. ni. 3.86) sampaṭicchane. ‘‘Sādhu sādhu, sāriputtā’’tiādīsu (dī. ni. 3.349) sampahaṃsane.
“诚善行持于心”于此意谓善，而善言语合一。此“善”声，乃请求、求取、赞美、称扬、善良、坚固诸义之总摄。譬如：“世尊，请简略说法”（增支部4.257；增支4.65；5.381）为请求之例；“比库以世尊所说赞叹许可”为赞扬（中小3.86）；“沙利子，诚诚可喜”称扬（增一正法念处3.349）等。
‘‘Sādhu dhammarucī rājā, sādhu paññāṇavā naro;
「善哉，喜法者为王，善哉，具慧之人」；
Sādhu mittānamaddubbho, pāpassa akaraṇaṃ sukha’’nti. –
「善友不劣劣，行恶者不快乐」。
Ādīsu (jā. 2.18.101) sundare. ‘‘Tena hi, brāhmaṇa, sādhukaṃ suṇāhī’’tiādīsu (a. ni. 5.192) sādhukasaddoyeva daḷhīkamme āṇattiyantipi vuccati. Idha panāyaṃ ettheva daḷhīkamme āṇattiyā ca attho veditabbo, sundaratthepi vaṭṭati. Daḷhīkaraṇatthena hi ‘‘daḷhaṃ imaṃ dhammaṃ suṇātha, suggahitaṃ gaṇhantā’’, āṇattiatthena ‘‘mama āṇattiyā suṇātha’’ sundaratthena ‘‘sundaramimaṃ bhaddakaṃ dhammaṃ suṇāthā’’ti etaṃ dīpitaṃ hoti. Manasi karothāti āvajjetha. Samannāharathāti attho. Avikkhittacittā hutvā nisāmetha, citte karothāti adhippāyo.
‘在起始经中（如《长部》第二章第十八节之一百零一偈）称赞美好的；『因此，婆罗门，应当听闻善法。』又如《增支部》（第五篇第一百九十二节）中，善法之音声亦称为根牢固之器具。于此，应当体会于此处，“牢固之器具”与“器具”之义，亦即美妙意涵之中显现。以牢固之义说是：“当聆听此坚固法，领受其精妙”，以器具之意说是：“应以自身器具听闻”，以美妙之义说是：“应听闻此美妙清净之法。”此即所明示。念之谓之“思惟”，具足谓之“摄受”，意谓远离内散之心而保持镇定，意念专注谓之专心执持。
Idānettha taṃ suṇāthāti sotindriyavikkhepanivāraṇametaṃ. Sādhukaṃ manasi karothāti manasikāre daḷhīkammaniyojanena manindriyavikkhepanivāraṇaṃ. Purimañcettha byañjanavipallāsagāhanivāraṇaṃ, pacchimaṃ atthavipallāsagāhanivāraṇaṃ. Purimena ca dhammassavane niyojeti, pacchimena sutānaṃ dhammānaṃ dhāraṇūpaparikkhāsu. Purimena ca ‘‘sabyañjano ayaṃ dhammo, tasmā savanīyo’’ti dīpeti, pacchimena ‘‘sāttho, tasmā manasi kātabbo’’ti. Sādhukapadaṃ vā ubhayapadehi yojetvā, ‘‘yasmā ayaṃ dhammo dhammagambhīro ca desanāgambhīro ca, tasmā suṇātha sādhukaṃ. Yasmā atthagambhīro ca paṭivedhagambhīro ca, tasmā sādhukaṃ manasi karothā’’ti evaṃ yojanā veditabbā. Bhāsissāmīti desessāmi. ‘‘Taṃ suṇāthā’’ti ettha paṭiññātaṃ desanaṃ saṃkhittatova na desessāmi, apica kho vitthāratopi naṃ bhāsissāmīti vuttaṃ hoti. Saṅkhepavitthāravācakāni hi etāni padāni. Yathāha vaṅgīsatthero –
又此处言“应当听闻”即指防止散乱耳根的干扰。心中“应当善思”为以根牢固之修持摄碍意根散乱。前者防止词义误解，后者防止义理误解。前者以内在法义，后者在听闻所触意涵诸法修习和检验上加以摄受。前者示言：“此词为法，从此应当听”；后者示言：“有听者，因此应当内心作意。”此悉以善法垂示。所以应以善辞纠缠各字句，若合双足以使用善法谛义，则曰：“因此法义深远，且布施讲解也深远，故应善听。且因法义深妙且觉察深妙，故应于心思惟善法。”此等用法应当知晓。对此将要论述。因此，此处“应当闻之”，以简要形式示讲述不复详述虽复细详亦将说。简述和详述乃此类言辞。如长老范葛师言——
‘‘Saṃkhittenapi deseti, vitthārenapi bhāsati;
“虽已简述仍宣说，虽已详述亦发言；
Sāḷikāyiva nigghoso, paṭibhānaṃ udīrayī’’ti. (saṃ. ni. 1.214; theragā. 1241);
如鹊鸟启口，朗朗发声。”（《杂藏》《长老比库传》第1卷214节；《长老颂》第1241偈）
Evaṃ vutte ussāhajātā hutvā evaṃ, bhanteti kho te bhikkhū bhagavato paccassosuṃ satthu vacanaṃ sampaṭicchiṃsu, paṭiggahesunti vuttaṃ hoti.
如此说毕，僧侣们生起进趣，听闻世尊语已，心悦诚服而承受世尊教诲，此谓已受持。
Atha nesaṃ bhagavā etadavoca – etaṃ idāni vattabbaṃ ‘‘katamo ca, bhikkhave, paṭiccasamuppādo’’tiādiṃ sakalaṃ suttaṃ avoca. Tattha katamo ca, bhikkhave, paṭiccasamuppādoti kathetukamyatāpucchā. Pañcavidhā hi pucchā adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti, tāsaṃ idaṃ nānattaṃ –
于是世尊对他们说：『现在应当说者为何？』云何，诸比库，称为缘起？等等的全部经文说明。在此所谓何为缘起，是欲述说所问之意也。五种疑问，即视见之光明疑问、所见之证据疑问、破除邪见疑问、推测疑问及述说疑问，即欲说明之问，彼此各异，这是此等疑问的区别。
Katamā adiṭṭhajotanā pucchā (mahāni. 150; cūḷani. puṇṇakamāṇavapucchāniddesa 12)? Pakatiyā lakkhaṇaṃ aññātaṃ hoti adiṭṭhaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ. Tassa ñāṇāya dassanāya tulanāya tīraṇāya vibhūtāya vibhāvanatthāya pañhaṃ pucchati. Ayaṃ adiṭṭhajotanāpucchā.
何为视见之光明疑问（大正集150章；小正集完满人之疑问12处）？谓对事物之特征不明、不见、未逾、未覆、未显、未化。以知见、观察、比较、断除、显化为缘，由此为问。此即称视见之光明疑问。
Katamā diṭṭhasaṃsandanāpucchā? Pakatiyā lakkhaṇaṃ ñātaṃ hoti diṭṭhaṃ tulitaṃ tīritaṃ vibhūtaṃ vibhāvitaṃ. So aññehi paṇḍitehi saddhiṃ saṃsandanatthāya pañhaṃ pucchati. Ayaṃ diṭṭhasaṃsandanāpucchā.
何为所见之证据疑问？谓对事物之特征已知、所见、已比较、已逾越、显化、已缘辨。对于他贤学者，彼此连缀其证据而问。此即称所见之证据疑问。
Katamā vimaticchedanāpucchā? Pakatiyā saṃsayapakkhando hoti vimatipakkhando dveḷhakajāto – ‘‘evaṃ nu kho, na nu kho, kathaṃ nu kho’’ti, so vimaticchedanatthāya pañhaṃ pucchati, ayaṃ vimaticchedanāpucchā.
何为破除邪见疑问？谓于心中生疑惑障碍，生误解障碍，此由二重因——『是否如此？』、『如何如此？』而问。其问为欲破除疑惑，此即称破除邪见疑问。
Katamā anumatipucchā? Bhagavā bhikkhūnaṃ anumatiyā pañhaṃ pucchati – ‘‘taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vā’’ti, aniccaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vā taṃ sukhaṃ vāti, dukkhaṃ, bhante. Yaṃ panāniccaṃ dukkhaṃ vipariṇāmadhammaṃ, kallaṃ nu taṃ samanupassituṃ – ‘‘etaṃ mama esohamasmi eso me attā’’ti, no hetaṃ bhanteti (saṃ. ni. 3.79). Ayaṃ anumatipucchā.
何为推测疑问？世尊对比库作推测之问——『比库！汝认为此色常乎无常乎？』答曰无常，世尊又问：『若无常，是苦乎乐乎？』答曰苦，『若无常、苦，且为改变之法，今能否观此为“我”及“我所有”？』则否也（详见论藏3.79）。此即称为推测疑问。
Katamā kathetukamyatāpucchā? Bhagavā bhikkhūnaṃ kathetukamyatāya pañhaṃ pucchati – ‘‘cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro’’ti? Ayaṃ kathetukamyatāpucchāti.
何为述说疑问？世尊对比库为欲述说而问——『诸比库！四念处者云何？四者为何？』此即谓述说欲问。
Tattha buddhānaṃ purimā tisso pucchā natthi. Kasmā? Buddhānañhi tīsu addhāsu kiñci saṅkhataṃ addhāvimuttaṃ vā asaṅkhataṃ adiṭṭhaṃ ajotitaṃ atulitaṃ atīritaṃ avibhūtaṃ avibhāvitaṃ nāma natthi. Tena nesaṃ adiṭṭhajotanāpucchā natthi. Yaṃ pana bhagavatā attano ñāṇena paṭividdhaṃ, tassa aññena samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā saddhiṃ saṃsandanakiccaṃ natthi. Tenassa diṭṭhasaṃsandanāpucchā natthi. Yasmā panesa akathaṃkathī tiṇṇavicikiccho sabbadhammesu vihatasaṃsayo. Tenassa vimaticchedanāpucchā natthi. Itarā pana dve pucchā bhagavato atthi. Tāsu ayaṃ kathetukamyatā pucchāti veditabbā.
于此，过去的三位佛陀没有提问。何以故？诸佛在三世之中，无论是有形的、或超越形态的，无论是未被观察的、未加驭御的、无与伦比的、未被超越的、未被侵蚀的、未被毁灭的、未被湮灭的，皆无。因而对他们无所观察之光无有所问。而世尊以自身智知所证悟者，不论是他比库、婆罗门、天人、魔、或梵天，共同议论增进者无有，故亦无关于所见增进之疑问。缘此对此不可言说之三昧、超越疑惑的完净已断障之疑问亦无。然对世尊尚有别的两种疑问，其中一者当知是欲说明之疑问。
Idāni tāva pucchāya puṭṭhaṃ paccayākāraṃ vibhajanto avijjāpaccayā, bhikkhave, saṅkhārātiādimāha. Ettha ca yathā nāma ‘‘pitaraṃ kathessāmī’’ti āraddho ‘‘tissassa pitā soṇassa pitā’’ti paṭhamataraṃ puttampi katheti, evameva bhagavā paccayaṃ kathetuṃ āraddho ‘‘avijjāpaccayā saṅkhārā’’tiādinā nayena saṅkhārādīnaṃ paccaye avijjādidhamme kathento paccayuppannampi kathesi. Āhāravaggassa pana pariyosāne ‘‘paṭiccasamuppādañca vo, bhikkhave, desessāmi paṭiccasamuppanne ca dhamme’’ti (saṃ. ni. 2.20) ubhayaṃ ārabhitvā ubhayampi kathesi. Idāni avijjāpaccayā saṅkhārātiādīsu pana avijjā ca sā paccayo cāti avijjāpaccayo. Tasmā avijjāpaccayā saṅkhārā sambhavantīti iminā nayena attho veditabbo. Ayamettha saṅkhepo, vitthārena pana sabbākārasampannā anulomapaṭiccasamuppādakathā visuddhimagge kathitā, tasmā sā tattha kathitavaseneva gahetabbā.
现在针对前述疑问并依其因缘分类，称为“以无明为因的行等”，比库们。比如有人开端讲“我要说父亲”，接着先陈述“提士、索那之父”，如此先言儿子，再行讲述。世尊亦以此方式，先以“以无明为因者为行”等引导，依因缘从行等及后续因缘的无明等法中陈说因缘。又于饮食篇末，《集异门法》说：“诸比库，我当说缘起，亦说缘起之法”，两者初论终结，世尊二说皆陈。此时“以无明为因者的行”等中，无明即该因，此即“以无明为因”。故应由此领知“行由无明而生”，此义当以此因缘论理而悟。此乃略说，详说则是具备全面因缘而依顺次序之缘起法，已于净道中阐明，故此处当儿乃讲述之。
Paṭilomakathāyaṃ pana avijjāya tvevāti avijjāya tu eva. Asesavirāganirodhāti virāgasaṅkhātena maggena asesanirodhā. Saṅkhāranirodhoti saṅkhārānaṃ anuppādanirodho hoti. Evaṃnirodhānaṃ pana saṅkhārānaṃ nirodhā viññāṇādīnañca nirodhā nāmarūpādīni niruddhāniyeva hontīti dassetuṃ saṅkhāranirodhā viññāṇanirodhotiādīni vatvā, evametassa kevalassa dukkhakkhandhassa nirodho hotīti āha. Tattha kevalassāti sakalassa, suddhassa vā, sattavirahitassāti attho. Dukkhakkhandhassāti dukkharāsissa. Nirodho hotīti anuppādo hoti. Iti bhagavā anulomato dvādasahi padehi vaṭṭakathaṃ kathetvā tameva vaṭṭaṃ vinivaṭṭetvā paṭilomato dvādasahi padehi vivaṭṭaṃ kathento arahattena desanāya kūṭaṃ gaṇhi. Desanāpariyosāne te pañcasatā āraddhavipassakā ugghaṭitaññūpuggalā sūriyarasmisamphuṭṭhāni paripākagatāni padumāni viya saccāni bujjhitvā arahattaphale patiṭṭhahiṃsu.
于逆顺说中，无明独是无明。所谓无余断贪的证灭，是通过断除贪欲的道而得完成。所谓行之熄灭，即行无生无起灭。如此灭者，行的灭，识等的灭，名色等的灭，皆同为断绝证量，是故称“行灭识灭”，以示唯有此苦蕴之灭。是言唯有、纯净、灭尽烦恼之义。苦蕴者乃苦之集合。灭者即无生无起。佛以顺说十二支缘起，转折后又以逆说十二支缘起展开解说。由此转折盘讲，佛像塔顶一样，圆满说法之巅峰。讲经终时，五百人等已成就正见智慧之士，智慧如开花绽放、日光普照般彻悟真理，确立阿拉汉果位。
Idamavoca bhagavāti idaṃ vaṭṭavivaṭṭavasena sakalasuttaṃ bhagavā avoca. Attamanā te bhikkhūti tuṭṭhacittā te pañcasatā khīṇāsavā bhikkhū. Bhagavato bhāsitaṃ abhinandunti karavīkarutamañjunā kaṇṇasukhena paṇḍitajanahadayānaṃ amatābhisekasadisena brahmassarena bhāsato bhagavato vacanaṃ abhinandiṃsu, anumodiṃsu ceva sampaṭicchiṃsu cāti attho. Tenetaṃ vuccati –
世尊说毕，谓此轮回与逆轮回之法俱为诸经上义之总称。自胜于他者是比库们，惬意欢喜者乃该五百已灭余垢比库。诸弟子皆欢喜尊重世尊所说之法，怀着喜悦与至诚之心，智慧之人心安乐而心悦，彼等以如同不灭法王宝冠之法句来赞叹、称扬、称谢佛陀所述教法，亦皆欢喜、以同意相应奉行。
‘‘Subhāsitaṃ sulapitaṃ, sādhu sādhūti tādino;
“此语甚美妙，行之甚简易，善哉，善哉，如此说。”
Anumodamānā sirasā, sampaṭicchiṃsu bhikkhavo’’ti.
“乃比库等同意奉行，点赞礼敬此法。”
Paṭhamapaṭiccasamuppādasuttavaṇṇanā niṭṭhitā. · 第一缘起经释义完毕。
2. Vibhaṅgasuttavaṇṇanā第二，《分别经》注释。
§2
2. Dutiyepi vuttanayeneva suttanikkhepo veditabbo. Ayaṃ pana viseso – paṭhamaṃ ugghaṭitaññūpuggalānaṃ vasena saṅkhepato dassitaṃ, idaṃ vipañcitaññūnaṃ vasena vitthāratoti. Imasmiñca pana sutte catasso vallihārakapurisūpamā vattabbā, tā visuddhimagge vuttā eva. Yathā hi vallihārako puriso valliyā aggaṃ disvā tadanusārena mūlaṃ pariyesanto taṃ disvā valliṃ mūle chetvā ādāya kamme upaneyya, evaṃ bhagavā vitthāradesanaṃ desento paṭiccasamuppādassa aggabhūtā jarāmaraṇā paṭṭhāya yāva mūlabhūtaṃ avijjāpadaṃ, tāva desanaṃ āharitvā puna vaṭṭavivaṭṭaṃ desento niṭṭhapesi.
第二，念诵经文时，也应依照此说加以概括。此处的特别之处在于，第一是指对于开悟之人压缩显现，此为简略；第二是对于有分别见解之人详尽展开，此为详述。经文中，以四种如同藤蔓打结之人形比喻，应当如此弘扬清净之道。正如藤蔓人见藤蔓首端，顺追寻根部，见根后便除去藤蔓，将其携带进行作业。世尊亦如是，广泛详细地讲说缘起，首先指出其最初缘起者——老死根本无明境地，依此指出；继而如环相扣般，深入阐释缘起，详尽讲授，直至终止。
Tatrāyaṃ jarāmaraṇādīnaṃ vitthāradesanāya atthanicchayo – jarāmaraṇaniddese tāva tesaṃ tesanti ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddesoti viññātabbo. Yā devadattassa jarā, yā somadattassāti evañhi divasampi kathentassa neva sattā pariyādānaṃ gacchanti. Imehi pana dvīhi padehi na koci satto apariyādinno hoti. Tasmā vuttaṃ, ‘‘ayaṃ saṅkhepato anekesaṃ sattānaṃ sādhāraṇaniddeso’’ti. Tamhi tamhīti ayaṃ gatijātivasena anekesaṃ sattanikāyānaṃ sādhāraṇaniddeso. Sattanikāyeti sādhāraṇaniddesena niddiṭṭhassa sarūpanidassanaṃ. Jarā jīraṇatātiādīsu pana jarāti sabhāvaniddeso. Jīraṇatāti ākāraniddeso. Khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā, pacchimā dve pakatiniddesā. Ayañhi jarāti iminā padena sabhāvato dīpitā, tenassāyaṃ sabhāvaniddeso . Jīraṇatāti iminā ākārato, tenassāyaṃ ākāraniddeso. Khaṇḍiccanti iminā kālātikkame dantanakhānaṃ khaṇḍitabhāvakaraṇakiccato. Pāliccanti iminā kesalomānaṃ palitabhāvakaraṇakiccato. Valittacatāti iminā maṃsaṃ milāpetvā tacavalibhāvakaraṇakiccato dīpitā. Tenassā ime khaṇḍiccantiādayo tayo kālātikkame kiccaniddesā. Tehi imesaṃ vikārānaṃ dassanavasena pākaṭībhūtā pākaṭajarā dassitā. Yatheva hi udakassa vā vātassa vā aggino vā tiṇarukkhādīnaṃ saṃbhaggapalibhaggatāya vā jhāmatāya vā gatamaggo pākaṭo hoti, na ca so gatamaggo tāneva udakādīni, evameva jarāya dantādīsu khaṇḍiccādivasena gatamaggo pākaṭo, cakkhuṃ ummīletvāpi gayhati na ca khaṇḍiccādīneva jarā. Na hi jarā cakkhuviññeyyā hoti.
在这里，对于老死等详尽阐释中之实义论断，所指的老死为其各各不同者，须知这是一种总括各类众生的通称解释。如同天人阿阇世之老、憍陈如之老一样，即使日日谈论，众生也未必都能理解涵摄。以这两句来说，没有众生是不含括其内。故云『此乃总括诸众生之一通说』。所谓各各，依生死流转之现象而言，乃指众多众生之总称。总称乃以通假标明形相相似者。老者乃指诸老衰现象。枯槁是品相。残破等三者为超过时日之所致，含有业因之义，后面两者为形相破败。此处称老为依此词表明众生内恒存的老衰，此即通称老。枯槁以其形相为标志，于此心识感知乃分别标志。残破是超过时久、牙齿断裂所致破坏。秃顶是头发掩护缺失之表相。脱肉腐臭为肉体腐烂等破坏表现。以上三者均属超过时久所致之损坏。于对这些异变的观察，老的显现一一得以明显表示。如水、风、火于草木之聚集、分裂、焚烧，皆可清楚见知，老者于牙齿诸异变因缘形成，为明显之老。乃至即使双眼开睁，老者仍使洞察处失效、不再明晰，老非单以眼识显现。
Āyuno saṃhāni indriyānaṃ paripākoti imehi pana padehi kālātikkameyeva abhibyattāya āyukkhaya-cakkhādiindriya-paripākasaññitāya pakatiyā dīpitā. Tenassime pacchimā dve pakatiniddesāti veditabbā. Tattha yasmā jaraṃ pattassa āyu hāyati, tasmā jarā ‘‘āyuno saṃhānī’’ti phalūpacārena vuttā. Yasmā ca daharakāle suppasannāni sukhumampi attano visayaṃ sukheneva gaṇhanasamatthāni cakkhādīni indriyāni jaraṃ pattassa paripakkāni āluḷitāni avisadāni, oḷārikampi attano visayaṃ gahetuṃ asamatthāni honti, tasmā ‘‘indriyānaṃ paripāko’’ti phalūpacāreneva vuttā.
“寿命耗尽”乃指诸根成熟，即这两句为说明何为寿命耗尽。因寿命耗尽，老者产生，故以结果之缘分说“寿命耗尽”。又幼年时根尚清明精细，能乐得诸所趣向，眼识等诸根尚未退败不清明，不能获老故以“根成熟”作说明。
Sā panāyaṃ evaṃ niddiṭṭhā sabbāpi jarā pākaṭā paṭicchannāti duvidhā hoti. Tattha dantādīsu khaṇḍādibhāvadassanato rūpadhammesu jarā pākaṭajarā nāma, arūpadhammesu pana jarā tādisassa vikārassa adassanato paṭicchannajarā nāma. Tattha yvāyaṃ khaṇḍādibhāvo dissati, so tādisānaṃ dantādīnaṃ suviññeyyattā vaṇṇoyeva, taṃ cakkhunā disvā manodvārena cintetvā ‘‘ime dantā jarāya pahaṭā’’ti jaraṃ jānāti udakaṭṭhāne baddhāni gosīsādīni oloketvā heṭṭhā udakassa atthibhāvaṃ jānanaṃ viya. Puna avīci savīcīti evampi duvidhā hoti. Tattha maṇi-kanaka-rajata-pavāḷacandasūriyādīnaṃ viya mandadasakādīsu pāṇīnaṃ viya ca pupphaphalapallavādīsu ca apāṇīnaṃ viya antarantarā vaṇṇavisesādīnaṃ duviññeyyattā jarā avīcijarā nāma, nirantarajarāti attho. Tato aññesu pana yathāvuttesu antarantarā vaṇṇavisesādīnaṃ suviññeyyattā jarā savīcijarā nāmāti veditabbā.
依此所示，一切老均有两类：明显老与隐覆老。牙齿等破损颓败类的色法中之老，称为明显老；非色法中之无法觉察变化者，称为隐覆老。譬如见到牙齿等破损状态，视觉、心识便会判断“此牙已老”，这就是显老，如同观察水池内水草等，知其水情。反之未被见到或难察觉，如宝石、金、银、珊瑚、月、日等之内在光色，或手之颜色等，者为难辨识之老，称为隐覆老，即持续的老。于有些物质，因其内在色相变化异常，称为显老。
Ito paraṃ tesaṃ tesantiādi vuttanayeneva veditabbaṃ. Cuti cavanatātiādīsu pana cutīti cavanakavasena vuccati, ekacatupañcakkhandhasāmaññavacanametaṃ. Cavanatāti bhāvavacanena lakkhaṇanidassanaṃ . Bhedoti cutikkhandhānaṃ bhaṅguppattiparidīpanaṃ. Antaradhānanti ghaṭasseva bhinnassa bhinnānaṃ cutikkhandhānaṃ yena kenaci pariyāyena ṭhānābhāvaparidīpanaṃ. Maccu maraṇanti maccusaṅkhātaṃ maraṇaṃ, tena samucchedamaraṇādīni nisedheti. Kālo nāma antako, tassa kiriyā kālakiriyā. Evaṃ tena lokasammutiyā maraṇaṃ dīpeti.
以上年龄和老死等，可依先前所述方法理解。死亡毁灭等谓之死，是四五蕴之通称。死亡乃蕴的破坏、散乱。隐匿如器破碎，即所谓四蕴消融，暂失之意。死亡为已组成之死，故否定随生随灭。时间乃终结者，是其作用。由此因俗称死亡。
Idāni paramatthena dīpetuṃ khandhānaṃ bhedotiādimāha. Paramatthena hi khandhāyeva bhijjanti, na satto nāma koci marati. Khandhesu pana bhijjamānesu satto marati, bhinnesu matoti vohāro hoti. Ettha ca catupañcavokāravasena khandhānaṃ bhedo, ekavokāravasena kaḷevarassa nikkhepo. Catuvokāravasena ca khandhānaṃ bhedo, sesadvayavasena kaḷevarassa nikkhepo veditabbo. Kasmā? Bhavadvayepi rūpakāyasaṅkhātassa kaḷevarassa sabbhāvato. Atha vā yasmā cātumahārājikādīsu khandhā bhijjanteva, na kiñci nikkhipati, tasmā tesaṃ vasena khandhānaṃ bhedo, manussādīsu kaḷevarassa nikkhepo. Ettha ca kaḷevarassa nikkhepakāraṇato maraṇaṃ ‘‘kaḷevarassa nikkhepo’’ti vuttanti evamattho daṭṭhabbo. Iti ayañca jarā idañca maraṇaṃ, idaṃ vuccati, bhikkhaveti idaṃ ubhayampi ekato katvā jarāmaraṇanti kathīyati.
现欲从究竟义说明蕴的破坏。究竟义中蕴本身消散，众生则无死亡。于破灭之蕴中众生死亡，乃概念误用。这里四蕴分别者称谓蕴破，单一分别乃人体灭亡。由四分别蕴而破，即身体灭亡。何以故？因色法包含生死两种存在。或以四大王之一等论蕴破灭，非实体脱离，故谓蕴破，又以人为类之身体消散。由身体消散称为死亡，即蕴破的具体表现。由此，老死二者合起来，谓之老死。比库！
Jātiniddese jāti sañjātītiādīsu jāyanaṭṭhena jāti, sā aparipuṇṇāyatanavasena yuttā. Sañjāyanaṭṭhena sañjāti, sā paripuṇṇāyatanavasena yuttā. Okkamanaṭṭhena okkanti, sā aṇḍajajalābujavasena yuttā. Te hi aṇḍakosañca vatthikosañca okkamantā pavisantā viya paṭisandhiṃ gaṇhanti. Abhinibbattanaṭṭhena abhinibbatti, sā saṃsedajaopapātikavasena yuttā. Te hi pākaṭāyeva hutvā nibbattanti. Ayaṃ tāva vohāradesanā.
关于出生的说明中，“出生”是由“产生”等词所示的，其词义合于未圆满处的状态。由“产生”等词，谓之“产生”，是与圆满处相应的。由“进入”等词，谓之“进入”，合于蛋、汁、胎芽等的状态。因为那些进入就如同进入蛋壳和树皮一般，形成结合。由“显现”等词，谓之“显现”，合于显然地发生。诸般显现即如同明显出现。以上为示现、言说教法的说明。
Idāni paramatthadesanā hoti. Khandhāyeva hi paramatthato pātubhavanti, na satto. Tattha ca khandhānanti ekavokārabhave ekassa, catuvokārabhave catunnaṃ, pañcavokārabhave pañcannampi gahaṇaṃ veditabbaṃ. Pātubhāvoti uppatti. Āyatanānanti ettha tatra tatra uppajjamānāyatanavasena saṅgaho veditabbo. Paṭilābhoti santatiyaṃ pātubhāvoyeva. Pātubhavantāneva hi tāni paṭiladdhāni nāma honti. Ayaṃ vuccati, bhikkhave, jātīti iminā padena vohārato paramatthato ca desitāya jātiyā nigamanaṃ karotīti.
现今说的是究竟真实的义。此处五蕴才是究竟的存在，非有一个“我”。其中五蕴指一蕴为一色系，四蕴为四，五蕴为五系，应悉知其聚合。发生谓之产生。六处谓由各处所生的六处界应知。获得谓为继发之发生。惟发生者才能获得。故此谓之“出生”，以此语从行说究竟义而为出生之终结。
Bhavaniddese kāmabhavoti kammabhavo ca upapattibhavo ca. Tattha kammabhavo nāma kāmabhavūpagakammameva. Tañhi tattha upapattibhavassa kāraṇattā ‘‘sukho buddhānaṃ uppādo (dha. pa. 194) dukkho pāpassa uccayo’’tiādīni (dha. pa. 117) viya phalavohārena bhavoti vuttaṃ. Upapattibhavo nāma tena kammena nibbattaṃ upādiṇṇakkhandhapañcakaṃ. Tañhi tattha bhavatīti katvā bhavoti vuttaṃ. Sabbathāpi idaṃ kammañca upapattiñca ubhayampetamidha ‘‘kāmabhavo’’ti vuttaṃ. Esa nayo rūpārūpabhavesūti.
关于存在的说明，欲有存在即是业的存在，也是由造作而生。此中业的存在是依属于欲有存在的业。因业故，造作之存在才生起。如经典中说“佛之生起是乐，恶乃增长”的语义，表以因果。造作之存在即是由此业所生的五蕴续合。因此，称其为存在。一般而言，此业和造作两个皆包含于“欲有存在”之中。此即谓色与无色二者之存在理。
Upādānaniddese kāmupādānantiādīsu vatthukāmaṃ upādiyanti etena, sayaṃ vā taṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcāti kāmupādānaṃ. Upādānanti daḷhaggahaṇaṃ vuccati. Daḷhattho hi ettha upasaddo upāyāsaupakaṭṭhādīsu viya. Pañcakāmaguṇikarāgassetaṃ adhivacanaṃ. Ayamettha saṅkhepo. Vitthārato panetaṃ, ‘‘tattha katamaṃ kāmupādānaṃ? Yo kāmesu kāmacchando’’ti (dha. sa. 1220; vibha. 938) vuttanayeneva veditabbaṃ.
在执取的说明中，如说“执取欲乐”等，谓自取此欲乐，即为欲执取。执取谓为紧抓不放之意，犹如苦恼、疲労等状态。此五欲烦恼及贪爱等名目即是该执取之称。此处略说，详细说则问“何为欲执取？即对欲中的欲求是也”，用此语言可知其义。
Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. Atha vā diṭṭhiṃ upādiyati, upādiyanti vā etena diṭṭhinti diṭṭhupādānaṃ. Upādiyati hi purimadiṭṭhiṃ uttaradiṭṭhi, upādiyanti ca tāya diṭṭhiṃ. Yathāha – ‘‘sassato attā ca loko ca idameva saccaṃ moghamañña’’ntiādi (ma. ni. 3.27). Sīlabbatupādānaattavādupādānavajjassa sabbadiṭṭhigatassetaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ diṭṭhupādānaṃ? Natthi dinna’’nti (dha. sa. 1221) vuttanayeneva veditabbaṃ.
同理，见亦为执取，即见执取。或者执取见，或者由此执取见。执取谓执持旧见与新见。如经中言“常有我及世界，谓此为真实”等。对戒律义见的执取，则名为执戒执见。此亦略说，详见“何为见执取？无赠与者”等语明解。
Tathā sīlabbatamupādiyanti etena, sayaṃ vā taṃ upādiyati, sīlabbatañca taṃ upādānañcāti vā sīlabbatupādānaṃ. Gosīlagovatādīni hi ‘‘evaṃ suddhī’’ti (dha. sa. 1222; vibha. 938) abhinivesato sayameva upādānānīti. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ sīlabbatupādānaṃ? Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhī’’ti vuttanayeneva veditabbaṃ.
又如持戒亦为执取，谓自行持守戒律，即是戒取。婆罗门等戒净称其为“如此纯净”，是内心着执而取此戒。此亦略说，详见“何为戒执取？谓从内外婆罗门善戒的纯净”等明说。
Idāni vadanti etenāti vādo, upādiyanti etenāti upādānaṃ, kiṃ vadanti upādiyanti vā? Attānaṃ. Attano vādupādānaṃ attavādupādānaṃ. Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. Vīsativatthukāya sakkāyadiṭṭhiyā etaṃ adhivacanaṃ. Ayamettha saṅkhepo, vitthārato panetaṃ, ‘‘tattha katamaṃ attavādupādānaṃ? Idha assutavā puthujjano ariyānaṃ adassāvī’’ti vuttanayeneva veditabbaṃ.
现在人们说此为想说，谓作取，此谓作取。那么所谓作取者为谁取？取自自己自己，即自我。本身的作取，自我之作取。自我是后，即以自我作取。以二十义体，能够通过我执见表达此称。此处简略说明，详尽者则为：‘这里何为自我之作取？此处阿外道及凡人不见圣者’——依此说法宜当知之。
Taṇhāniddese rūpataṇhā…pe… dhammataṇhāti etaṃ cakkhudvārādīsu javanavīthiyā pavattāya taṇhāya ‘‘seṭṭhiputto brāhmaṇaputto’’ti evamādīsu pitito nāmaṃ viya pitisadisārammaṇato nāmaṃ. Ettha ca rūpārammaṇā taṇhā, rūpe taṇhāti rūpataṇhā. Sā kāmarāgabhāvena rūpaṃ assādentī pavattamānā kāmataṇhā, sassatadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ niccaṃ dhuvaṃ sassata’’nti evaṃ assādentī pavattamānā bhavataṇhā, ucchedadiṭṭhisahagatarāgabhāvena ‘‘rūpaṃ ucchijjati vinassati pecca na bhavatī’’ti evaṃ assādentī pavattamānā vibhavataṇhāti rūpataṇhā evaṃ tividhā hoti. Yathā ca rūpataṇhā, tathā saddataṇhādayopīti evaṃ tāni aṭṭhārasa taṇhāvicaritāni honti. Tāni ajjhattarūpādīsu aṭṭhārasa, bahiddhārūpādīsu aṭṭhārasāti chattiṃsa. Iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evaṃ aṭṭhasataṃ taṇhāvicaritāni honti. ‘‘Ajjhattikassa upādāya asmīti hoti, itthasmīti hotī’’ti (vibha. 973) vā evamādīni ajjhattikarūpādinissitāni aṭṭhārasa, ‘‘bāhirassa upādāya iminā asmīti hoti, iminā itthasmīti hotī’’ti (vibha. 975) vā evamādīni bāhirarūpādinissitāni aṭṭhārasāti chattiṃsa, iti atītāni chattiṃsa, anāgatāni chattiṃsa, paccuppannāni chattiṃsāti evampi aṭṭhasataṃ taṇhāvicaritāni honti. Puna saṅgahe kariyamāne rūpādīsu ārammaṇesu chaḷeva taṇhākāyā tissoyeva kāmataṇhādayo hontīti. Evaṃ –
渴爱标示中色渴爱……如法渴爱，指由六眼门等感官路径推动生起的渴爱。如同‘世主子婆罗门子’等之谓，以喜乐名义对应喜乐所缘。此中色缘渴爱，即缘色之渴爱。此为三种色渴爱：一者，随欲爱性起，对色生出欲求渴爱；二者，以常见相伴之爱欲心，谓色为常恒不灭而生恒渴爱；三者，随断见相伴之爱欲，谓色为断灭，无后世者而起断渴爱。色渴爱遂有如是三种。依此色渴爱，如声渴爱等依次类推，此等共十八种渴爱事相。彼于内在色法等有十八，于外在色法等有十八，共三十六。以过去、未来、现在三世计，则共一百八种渴爱事相。‘内作取者是我，女性是我’（释义973）等云，此为十八内现色作取依止；‘外作取者依此，我是女性’（释义975）等云，此为十八外现色作取依止。过去三十六，未来三十六，现在三十六，共计一百八种渴爱事相。复于归纳色法等缘生六类渴爱体，即三种欲渴爱等。因此如是——
‘‘Niddesatthena niddesa, vitthārā vitthārassa ca;
“为标示而示，其详尽亦详尽。”
Puna saṅgahato taṇhā, viññātabbā vibhāvinā’’ti.
“又于归纳之中，渴爱应当由分别而知。”
Vedanāniddese vedanākāyāti vedanāsamūhā. Cakkhusamphassajā vedanā…pe… manosamphassajāvedanāti etaṃ ‘‘cakkhusamphassajāvedanā atthi kusalā, atthi akusalā, atthi abyākatā’’ti evaṃ vibhaṅge (vibha. 34) āgatattā cakkhudvārādīsu pavattānaṃ kusalākusalābyākatavedanānaṃ ‘‘sāriputto mantāṇiputto’’ti evamādīsu mātito nāmaṃ viya mātisadisato vatthuto nāmaṃ. Vacanattho panettha – cakkhusamphassahetu jātā vedanā cakkhusamphassajā vedanāti. Eseva nayo sabbattha. Ayaṃ tāvettha sabbasaṅgāhikā kathā. Vipākavasena pana cakkhudvāre dve cakkhuviññāṇāni, dve manodhātuyo, tisso manoviññāṇadhātuyoti etāhi sampayuttavasena vedanā veditabbā. Eseva nayo sotadvārādīsu. Manodvāre manoviññāṇadhātusampayuttāva.
受标示中所谓受身，即受之总体。由眼缘生之受……心缘生之受，谓此‘眼缘所生受，有善、有不善、有不动分’（释义34）等说，依此为眼门诸感受中善恶不动受之母称。如同‘沙利佛、满叉尼佛’等名，如父名由于父所生资格而得。此处言意，即由眼缘刺激而生受，即眼缘所生受。此为通用说。唯就果报而言，眼门处有二眼识，有二心法，有三心识法，依此相联而受觉。此理适用于耳门等。于心门处，三心识法相联而得。
Phassaniddese cakkhusamphassoti cakkhumhi samphasso. Esa nayo sabbattha. Cakkhusamphasso…pe… kāyasamphassoti ettāvatā ca kusalākusalavipākā pañcavatthukā dasa phassā vuttā honti. Manosamphassoti iminā sesabāvīsatilokiyavipākamanasampayuttā phassā.
触标示中，眼缘触即在眼上的接触。此为通用说。眼缘触……身缘触，则为善不善及果报五种，十种触已释出。心缘触即由此余二十一种世间果报心相联之触。
Saḷāyatananiddese cakkhāyatanantiādīsu yaṃ vattabbaṃ, taṃ visuddhimagge khandhaniddese ceva āyatananiddese ca vuttameva.
关于六处的说明，诸如眼处等需要说明的事项，既在净道中对蕴的说明中说过，也在处的说明中如出一辙。
Nāmarūpaniddese namanalakkhaṇaṃ nāmaṃ. Ruppanalakkhaṇaṃ rūpaṃ. Vibhajane panassa vedanāti vedanākkhandho, saññāti saññākkhandho, cetanā phasso manasikāroti saṅkhārakkhandho veditabbo. Kāmañca aññepi saṅkhārakkhandhasaṅgahitā dhammā santi, ime pana tayo sabbadubbalesupi cittesu santi, tasmā etesaṃyeva vasenettha saṅkhārakkhandho dassito. Cattāro ca mahābhūtāti ettha cattāroti gaṇanaparicchedo. Mahābhūtāti pathavīāpatejavāyānametaṃ adhivacanaṃ. Yena pana kāraṇena tāni mahābhūtānīti vuccanti, yo cettha añño vinicchayanayo, so sabbo visuddhimagge rūpakkhandhaniddese vutto. Catunnañca mahābhūtānaṃ upādāyāti ettha pana catunnanti upayogatthe sāmivacanaṃ, cattāri mahābhūtānīti vuttaṃ hoti. Upādāyāti upādiyitvā, gahetvāti attho. Nissāyātipi eke. ‘‘Vattamāna’’nti ayañcettha pāṭhaseso. Samūhatthe vā etaṃ sāmivacanaṃ, catunnaṃ mahābhūtānaṃ samūhaṃ upādāya vattamānaṃ rūpanti ettha attho veditabbo. Evaṃ sabbathāpi yāni ca cattāri pathavīādīni mahābhūtāni, yañca catunnaṃ mahābhūtānaṃ upādāya vattamānaṃ cakkhāyatanādibhedena abhidhammapāḷiyameva vuttaṃ tevīsatividhaṃ rūpaṃ, taṃ sabbampi rūpanti veditabbaṃ.
在名色的说明中，名者为非物质现象之意，色者为物质现象。在加以划分时，受为受蕴，想为想蕴，意志、触、心所等合称行为蕴，应当明了。且还有其他由行为蕴组成的诸法存在，但这三者为一切烦恼深重心中所具，故此处以行为蕴名之。所谓四大者，此处为数目之分，四大者为地、水、火、风，这为称呼之名。至于为何称为四大者，有另一种详细演说，皆在纯净道中对色蕴的说明里有所述。所谓四大之缘者，此处四者乃因缘用以相应的统称，指四大。缘者即缘取，亦有依赖之义。『正在进行』是此处文献的文字残缺。群体通称，指四大联合起来构成色，此处是此义。由此可知无论何时，诸四地等四大，乃至因缘聚合形成的眼处等不同之色法，均依佛教文献所称三十三种色，皆应知是色。
Viññāṇaniddese cakkhuviññāṇanti cakkhumhi viññāṇaṃ, cakkhuto vā jātaṃ viññāṇanti cakkhuviññāṇaṃ. Evaṃ sotaghānajivhākāyaviññāṇāni. Itaraṃ pana manoyeva viññāṇanti manoviññāṇaṃ. Dvipañcaviññāṇavajjitatebhūmakavipākacittassetaṃ adhivacanaṃ.
在识蕴的说明中，于眼识蕴说眼识，就是眼中生起之识，或由眼生的识皆为眼识。对于耳、鼻、舌、身等根所生之识亦如是。惟独心识为他，称为心识。此称谓指此境地中无二十五识去留之心识的依据。
Saṅkhāraniddese abhisaṅkharaṇalakkhaṇo saṅkhāro. Vibhajane panassa kāyasaṅkhāroti kāyato pavattasaṅkhāro. Kāyadvāre copanavasena pavattānaṃ kāmāvacarakusalato aṭṭhannaṃ, akusalato dvādasannanti vīsatiyā kāyasañcetanānametaṃ adhivacanaṃ. Vacīsaṅkhāroti vacanato pavattasaṅkhāro, vacīdvāre vacanabhedavasena pavattānaṃ vīsatiyā eva vacīsañcetanānametaṃ adhivacanaṃ. Cittasaṅkhāroti cittato pavattasaṅkhāro, kāyavacīdvāre copanaṃ akatvā raho nisīditvā cintentassa pavattānaṃ lokiyakusalākusalavasena ekūnatiṃsamanosañcetanānametaṃ adhivacanaṃ.
在行蕴的说明上，行为的特征称为行。划分时所谓身行为者，即身所流转之行。由身体门户推动而生起的八种善业，包括感官行为中的快乐行；非善门为十二种，此为二十种身体意志之名。言语行为者，指语言所生之行为，言语门户以言辞分别推行的行为，共二十种言语意志。意志行为则指心所推动的行为，不能与身言并论，隐秘而坐禅思虑中所成之行，区分世界善恶意志，共二十九种之谓。
Avijjāniddese dukkhe aññāṇanti dukkhasacce aññāṇaṃ, mohassetaṃ adhivacanaṃ. Esa nayo dukkhasamudaye aññāṇantiādīsu. Tattha catūhi kāraṇehi dukkhe aññāṇaṃ veditabbaṃ antogadhato vatthuto ārammaṇato paṭicchādanato ca. Tathā hi taṃ dukkhasaccapariyāpannattā dukkhe antogadhaṃ, dukkhasaccañcassa nissayapaccayabhāvena vatthu, ārammaṇapaccayabhāvena ārammaṇaṃ, dukkhasaccaṃ etaṃ paṭicchādeti tassa yāthāvalakkhaṇapaṭivedhanivāraṇena ñāṇappavattiyā cettha appadānena.
在无明的说明中痛苦他智者，即苦圣谛之无明，这为其称谓。此言是苦集谛他智等之起始。在此须明所说无明的四种因缘，即对苦他智从内里、实质方面、缘起方面、对立物方面的认知。如是，苦圣谛的充分说明即为苦的内涵，作为缘起的条件来论即为缘起因缘，无明包容亦包括其对立面，因缘故称为缘起。由此可知对苦谛的说明，受限于对缘起因缘的彻底认知而生智慧出现，仅凭一己之观照难成此慧。
Dukkhasamudaye aññāṇaṃ tīhi kāraṇehi veditabbaṃ vatthuto ārammaṇato paṭicchādanato ca. Nirodhe paṭipadāya ca aññāṇaṃ ekeneva kāraṇena veditabbaṃ paṭicchādanato. Nirodhapaṭipadānañhi paṭicchādakameva aññāṇaṃ tesaṃ yāthāvalakkhaṇapaṭivedhanivāraṇena tesu ca ñāṇappavattiyā appadānena. Na pana taṃ tattha antogadhaṃ tasmiṃ saccadvaye apariyāpannattā, na tassa taṃ saccadvayaṃ vatthu asahajātattā, nārammaṇaṃ, tadārabbha appavattanato. Pacchimañhi saccadvayaṃ gambhīrattā duddasaṃ, na tattha andhabhūtaṃ aññāṇaṃ pavattati. Purimaṃ pana vacanīyattena sabhāvalakkhaṇassa duddasattā gambhīraṃ, tattha vipallāsagāhavasena pavattati.
苦集谛他智须由三因缘了解，即实质、缘起条件及对立物。灭谛和道谛之他智，则只能从一因缘即对立物知晓来体悟。灭道之修行，作为对立物的他智便足以证知其本质。此他智因缘全面准确的认知与菩提的显现而发生自性。然并非此他智有内在实质，也非对苦集二谛没有完整说明，更非缘起对立物存在，乃因修行所致而显。后来的二谛则因过于深奥难解而难以称知，故此并非无明遮断识慧。前段所指的现象世界是不真实的，虚妄迷误促使此他智在其间发生。
Apica ‘‘dukkhe’’ti ettāvatā saṅgahato vatthuto ārammaṇato kiccato ca avijjā dīpitā. ‘‘Dukkhasamudaye’’ti ettāvatā vatthuto ārammaṇato kiccato ca. ‘‘Dukkhanirodhe dukkhanirodhagāminiyā paṭipadāyā’’ti ettāvatā kiccato. Avisesato pana ‘‘aññāṇa’’nti etena sabhāvato niddiṭṭhāti ñātabbā.
又云：“苦”，此指由汇聚、根本、缘起的对象与所作业而生起的苦。如“苦集”，亦是由上述缘起和作业而产生。如“苦灭及苦灭道”，也是依此作业而成。然而“无明”则是一切本性中必当知晓的。
Iti kho, bhikkhaveti evaṃ kho, bhikkhave. Nirodho hotīti anuppādo hoti. Apicettha sabbeheva tehi nirodhapadehi nibbānaṃ desitaṃ. Nibbānañhi āgamma te te dhammā nirujjhanti, tasmā taṃ tesaṃ tesaṃ nirodhoti vuccati. Iti bhagavā imasmiṃ sutte dvādasahi padehi vaṭṭavivaṭṭaṃ desento arahattanikūṭeneva desanaṃ niṭṭhapesi. Desanāpariyosāne vuttanayeneva pañcasatā bhikkhū arahatte patiṭṭhahiṃsūti.
如是，比库们！灭者即无生。此处的涅槃通过种种无生之境界而被宣说。涅槃是到达时，诸法断灭故，称为诸法的止灭。世尊于此经中以十二句讲说轮回之理，正如阿拉汉境界的说法一样圆满。讲法终结时，曾说“五百比库已住阿拉汉果”。
Vibhaṅgasuttaṃ dutiyaṃ. · 《分别经》为第二。
3. Paṭipadāsuttavaṇṇanā第三，《行道经》注释。
§3
3. Tatiye micchāpaṭipadanti ayaṃ tāva aniyyānikapaṭipadā. Nanu ca avijjāpaccayā puññābhisaṅkhāropi atthi āneñjābhisaṅkhāropi, so kathaṃ micchāpaṭipadā hotīti. Vaṭṭasīsattā. Yañhi kiñci bhavattayasaṅkhātaṃ vaṭṭaṃ patthetvā pavattitaṃ, antamaso pañcābhiññā aṭṭha vā pana samāpattiyo, sabbaṃ taṃ vaṭṭapakkhiyaṃ vaṭṭasīsanti vaṭṭasīsattā micchāpaṭipadāva hoti. Yaṃ pana kiñci vivaṭṭaṃ nibbānaṃ patthetvā pavattitaṃ, antamaso uḷuṅkayāgumattadānampi paṇṇamuṭṭhidānamattampi, sabbaṃ taṃ vivaṭṭapakkhiyaṃ vivaṭṭanissitaṃ, vivaṭṭapakkhikattā sammāpaṭipadāva hoti. Appamattakampi hi paṇṇamuṭṭhimattadānakusalaṃ vā hotu mahantaṃ velāmadānādikusalaṃ vā, sace vaṭṭasampattiṃ patthetvā vaṭṭanissitavasena micchā ṭhapitaṃ hoti, vaṭṭameva āharituṃ sakkoti, no vivaṭṭaṃ. ‘‘Idaṃ me dānaṃ āsavakkhayāvahaṃ hotū’’ti evaṃ pana vivaṭṭaṃ patthentena vivaṭṭavasena sammā ṭhapitaṃ arahattampi paccekabodhiñāṇampi sabbaññutaññāṇampi dātuṃ sakkotiyeva, na arahattaṃ appatvā pariyosānaṃ gacchati. Iti anulomavasena micchāpaṭipadā, paṭilomavasena sammāpaṭipadā desitāti veditabbā. Nanu cettha paṭipadā pucchitā, nibbānaṃ bhājitaṃ, niyyātanepi paṭipadāva niyyātitā. Na ca nibbānassa paṭipadāti nāmaṃ, savipassanānaṃ pana catunnaṃ maggānametaṃ nāmaṃ, tasmā pucchāniyyātanehi padabhājanaṃ na sametīti. No na sameti, kasmā? Phalena paṭipadāya dassitattā. Phalena hettha paṭipadā dassitā. ‘‘Avijjāya tveva asesavirāganirodhā saṅkhāranirodho’’ti etaṃ nirodhasaṅkhātaṃ nibbānaṃ yassā paṭipadāya phalaṃ, ayaṃ vuccati, bhikkhave, sammāpaṭipadāti ayamettha attho. Imasmiñca atthe asesavirāganirodhāti ettha virāgo nirodhasseva vevacanaṃ, asesavirāgā asesanirodhāti ayañhettha adhippāyo. Yena vā virāgasaṅkhātena maggena asesanirodho hoti, taṃ dassetuṃ etaṃ padabhājanaṃ vuttaṃ. Evañhi sati sānubhāvā paṭipadā vibhattā hoti. Iti imasmimpi sutte vaṭṭavivaṭṭameva kathitanti. Tatiyaṃ.
三、所谓邪行，是不正行。然由无明为缘，善业聚集亦有，恶业聚集亦有，但何以谓是邪行？轮回之众称称：只要落入轮回所生之界，经历五种神通或八种成就，这统统称为轮回诸因，是轮回之因，是邪行。若达到脱离轮回，也就是涅槃，经历重大的出离和泉涌，那全是依止涅槃的缘起，是正道。当获得精进的出离，或者伟大的出离，若由轮回果中成立，仍属邪；因为只能产生轮回，不能产生涅槃。若以“此我布施能灭烦恼”为念，正以脱离轮回而正行，阿拉汉、辟支佛、全知明师皆能成此所说之正定；不失阿拉汉果便圆满终究。因此，按顺流而行是邪行，逆流而行乃正行。若问此处“行”所指为何？涅槃已经得，出离的路径本应明知。就名义而言，不叫涅槃行，正见观照的四圣谛之道才称为正行。所以问条之处的名词无法合适。既然如此，为何不合？因其因果关系之显著。这里正行是指，有无明断尽的涅槃果报，是涅槃因果之迹象。如是，诸行正成分各自分别出现。此经即讲如是论述。三。
4. Vipassīsuttavaṇṇanā第四，《维巴西经》注释。
§4
4. Catutthe vipassissāti tassa kira bodhisattassa yathā lokiyamanussānaṃ kiñcideva passantānaṃ parittakammābhinibbattassa kammajapasādassa dubbalattā akkhīni vipphandanti , na evaṃ vipphandiṃsu. Balavakammanibbattassa pana kammajapasādassa balavattā avipphandantehi animisehi eva akkhīhi passi seyyathāpi devā tāvatiṃsā. Tena vuttaṃ – ‘‘animisanto kumāro pekkhatīti kho, bhikkhave, vipassissa kumārassa ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.40). Ayañhettha adhippāyo – antarantarā nimisajanitandhakāravirahena visuddhaṃ passati, vivaṭehi vā akkhīhi passatīti vipassī. Ettha ca kiñcāpi pacchimabhavikānaṃ sabbabodhisattānaṃ balavakammanibbattassa kammajapasādassa balavattā akkhīni na vipphandanti, so pana bodhisatto eteneva nāmaṃ labhi.
四、“观者”，谓菩提士目睹众生因世俗眼见生起的恐惧等害，却不实有眼之所见。唯有心智强大者，依修行力量坚固，即使眼见诸患亦不起恐怖，如天界主天帝目睹众神一样安详不动。故言“迅速贞洁之子见”，比库们，此意谓智者之速观智慧愈发增长”（读《大尼》2.40）。此示意为明见，即在时间间隔与黑暗消散时，清晰远见，能透视轮回。且多位前世菩萨凭借强大修行之力量，眼虽不畏惧患难，唯此者可称为菩提士。
Apica viceyya viceyya passatīti vipassī, vicinitvā vicinitvā passatīti attho. Ekadivasaṃ kira vinicchayaṭṭhāne nisīditvā atthe anusāsantassa rañño alaṅkatapaṭiyattaṃ mahāpurisaṃ āharitvā aṅke ṭhapayiṃsu. Tassa taṃ aṅke katvā palāḷayamānasseva amaccā sāmikaṃ assāmikaṃ akaṃsu. Bodhisatto anattamanasaddaṃ nicchāresi. Rājā ‘‘kimetaṃ upadhārethā’’ti āha. Upadhārayamānā aññaṃ adisvā ‘‘aṭṭassa dubbinicchitattā evaṃ kataṃ bhavissatī’’ti puna sāmikameva sāmikaṃ katvā ‘‘ñatvā nu kho kumāro evaṃ karotī’’ti? Vīmaṃsantā puna sāmikaṃ assāmikamakaṃsu. Puna bodhisatto tatheva saddaṃ nicchāresi. Atha rājā ‘‘jānāti mahāpuriso’’ti tato paṭṭhāya appamatto ahosi. Tena vuttaṃ ‘‘viceyya viceyya kumāro atthe panāyati ñāyenāti kho, bhikkhave, vipassissa kumārassa bhiyyosomattāya ‘vipassī vipassī’tveva samaññā udapādī’’ti (dī. ni. 2.41).
又说“反复审视”，即智慧不断审慎，日久坐禅深观，聚集诸教诲，自己消除疑惑。即兴头陀如同试图质疑有疑惑“为何如此行？”且询问他人，辨别末端，证实理义。菩提士宁静息心，王曰“知此大人”，放心顺受。由此记载“反复观智者，以其心益坚，才称智慧者”（《大尼》2.41）。
Bhagavatoti bhāgyasampannassa. Arahatoti rāgādiarīnaṃ hatattā, saṃsāracakkassa vā arānaṃ hatattā, paccayānaṃ vā arahattā arahāti evaṃ guṇato uppannanāmadheyyassa. Sammāsambuddhassāti sammā nayena hetunā sāmaṃ paccattapurisakārena cattāri saccāni buddhassa. Pubbeva sambodhāti sambodho vuccati catūsu maggesu ñāṇaṃ, tato pubbeva. Bodhisattasseva satoti ettha bodhīti ñāṇaṃ, bodhimā satto bodhisatto, ñāṇavā paññavā paṇḍitoti attho. Purimabuddhānañhi pādamūle abhinīhārato paṭṭhāya paṇḍitova so satto, na andhabāloti bodhisatto. Yathā vā udakato uggantvā ṭhitaṃ paripākagataṃ padumaṃ sūriyarasmisamphassena avassaṃ bujjhissatīti bujjhanakapadumanti vuccati, evaṃ buddhānaṃ santike byākaraṇassa laddhattā avassaṃ anantarāyena pāramiyo pūretvā bujjhissatīti bujjhanakasattotipi bodhisatto. Yā ca esā catumaggañāṇasaṅkhātā bodhi, taṃ patthayamāno pavattatīti bodhiyaṃ satto āsattotipi bodhisatto. Evaṃ guṇato uppannanāmavasena bodhisattasseva sato. Kicchanti dukkhaṃ. Āpannoti anuppatto. Idaṃ vuttaṃ hoti – aho ayaṃ sattaloko dukkhaṃ anuppattoti. Cavati ca upapajjati cāti idaṃ aparāparaṃ cutipaṭisandhivasena vuttaṃ. Nissaraṇanti nibbānaṃ. Tañhi jarāmaraṇadukkhato nissaṭattā tassa nissaraṇanti vuccati. Kudāssu nāmāti katarasmiṃ nu kho kāle.
“世尊”谓极为幸运者。“阿拉汉”是已除贪瞋痴者；是断尽轮回者；亦是缘起终断者。由善品名号成就也。“正觉者”是正彻真知教法之觉者，由四谛之缘真知佛陀所成。前世菩萨称为“觉者”，意即智慧者、贤哲、智者。先佛近前受悔，与智者无异。譬如沐水莲花由日光生焰，莲花因此而开，称开悟莲。佛亦复如是，由具足波罗蜜，临近生起觉悟，名为觉者。因此称菩提士。谓其具有善品名号。谓苦有，而未得者，所谓未得即无生。言七色世界诸苦未获断灭，于生死轮回不断转生，无明被断即称为出离。所谓出离即辞灭。由于老死苦灭而定名出离。何时？纤尘未落时。
Yoniso manasikārāti upāyamanasikārena pathamanasikārena. Ahu paññāya abhisamayoti paññāya saddhiṃ jarāmaraṇakāraṇassa abhisamayo samavāyo samāyogo ahosi, ‘‘jātipaccayā jarāmaraṇa’’nti idaṃ tena diṭṭhanti attho. Atha vā yoniso manasikārā ahu paññāyāti yoniso manasikārena ca paññāya ca abhisamayo ahu. ‘‘Jātiyā kho sati jarāmaraṇa’’nti, evaṃ jarāmaraṇakāraṇassa paṭivedho ahosīti attho. Esa nayo sabbattha.
所谓正确的相续，是指以正确的用心作为方法或初步依止，以智慧为伴随，这样与智慧一同出现，便形成了见老死因缘的智慧相续，即所谓『因出生而有老死』这层涵义。又或者说，正确用心即是智慧，借由正确用心与智慧的相续，遂有了『有出生则有老死』的认知，从而了解老死的原因。此理在各处皆适用。
Iti hidanti evamidaṃ. Samudayo samudayoti ekādasasu ṭhānesu saṅkhārādīnaṃ samudayaṃ sampiṇḍetvā niddisati. Pubbe ananussutesūti ‘‘avijjāpaccayā saṅkhārānaṃ samudayo hotī’’ti. Evaṃ ito pubbe ananussutesu dhammesu, catūsu vā ariyasaccadhammesu. Cakkhuntiādīni ñāṇavevacanāneva. Ñāṇameva hettha dassanaṭṭhena cakkhu, ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā, paṭivedhanaṭṭhena vijjā, obhāsanaṭṭhena ālokoti vuttaṃ . Taṃ panetaṃ catūsu saccesu lokiyalokuttaramissakaṃ niddiṭṭhanti veditabbaṃ. Nirodhavārepi imināva nayena attho veditabbo. Catutthaṃ.
于是云云，即如是义。有关集谛，《集谛》表示十一处，如色蕴等诸行之集背合，说明因缘汇聚而成。早前未被回忆者，如『无明为行蕴的因缘，行蕴则生』，以及其他四圣谛之法，皆类同于关于眼识等认识的言说。智慧本为此处的见证对象；以见知为眼，以见者为智慧，以了达为智慧，以了悟为知识，以破显为光明等坦白言明。此等分类，在四圣谛中都明示世俗及出世间层次，由此应当认识。如灭谛时，也当用此种方式辨识其义。此为第四义。
5-10. Sikhīsuttādivaṇṇanā第五至第十，《西基经》等注释。
§5-10
5-10. Pañcamādīsu sikhissa, bhikkhavetiādīnaṃ padānaṃ ‘‘sikhissapi, bhikkhave’’ti na evaṃ yojetvā attho veditabbo. Kasmā? Ekāsane adesitattā. Nānāṭhānesu hi etāni desitāni, attho pana sabbattha sadisoyeva. Sabbabodhisattānañhi bodhipallaṅke nisinnānaṃ na añño samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā ācikkhati – ‘‘atīte bodhisattā paccayākāraṃ sammasitvā buddhā jātā’’ti. Yathā pana paṭhamakappikakāle deve vuṭṭhe udakassa gatamaggeneva aparāparaṃ vuṭṭhiudakaṃ gacchati, evaṃ tehi tehi purimabuddhehi gatamaggeneva pacchimā pacchimā gacchanti. Sabbabodhisattā hi ānāpānacatutthajjhānato vuṭṭhāya paccayākāre ñāṇaṃ otāretvā taṃ anulomapaṭilomaṃ sammasitvā buddhā hontīti paṭipāṭiyā sattasu suttesu buddhavipassanā nāma kathitāti.
关于五至十条，诸如“五等及诸比库”等词语的命令文“当持五戒，比库啊”，不可将其强行合并理解为一句，而应分取其意。为何如此？因为这些教诲诵于不同场合，但意旨在任何处所均相同。所有菩提树下成道的菩提萨埵，没有其他沙门、婆罗门、天、魔、梵天宣说过──“过去的菩提萨埵洞察因缘相，应成为佛。”正如第一转法轮时代，众天人诞生，水流回旋往返一样，诸前佛毗续往昔净道，彼此随顺相续。所有菩提萨埵由入出息念四禅以上起身，洞察因缘相，分别正逆相理，成佛。此修行次第载于七部经中，名为佛之觉性内证典籍。
Buddhavaggo paṭhamo. · 佛陀品第一。
2. Āhāravaggo
第二章 食事分
1. Āhārasuttavaṇṇanā一、《食经》注释
§11
11. Āhāravaggassa paṭhame āhārāti paccayā. Paccayā hi āharanti attano phalaṃ, tasmā āhārāti vuccanti. Bhūtānaṃ vā sattānantiādīsu bhūtāti jātā nibbattā. Sambhavesinoti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. Tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma, aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma, dutiyacittakkhaṇato pabhuti bhūtā nāma. Yena vā iriyāpathena jāyanti, yāva tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma, tato paraṃ bhūtā nāma. Atha vā bhūtāti jātā abhinibbattā, ye bhūtā abhinibbattāyeva, na puna bhavissantīti saṅkhaṃ gacchanti, tesaṃ khīṇāsavānaṃ etaṃ adhivacanaṃ. Sambhavamesantīti sambhavesino. Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. Evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. Vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo.
关于第十一节，食事分第一节所说的食，意为因缘，即因缘获得其果报，故称食。五界中或称有情等诸生命体，谓生起与出生、消灭者。所谓“生起者”，是诸生命产生、出生、发生；此即探求之义。从四种生处中，包括卵生、水生、胎生、湿润生之众生，仅于未破卵壳及胎膜之前称为“生起者”；既破壳而出者即名“众生”。由心识初现之时起缘生者名“缘生”；云何缘生？谓恰依身体之行路形成，未得他境之前称缘生，之后称众生。又言“众生”即已出生并有生灭者，不复再生，彼等名为证得断尽烦恼者。爱生之众谓“缘生”；对此目的，为欲消除生存烦恼而寻求生者，谓凡夫。此二词涵盖一切有情之意义。此处须理解为“众生”和“缘生”。
Ṭhitiyāti ṭhitatthaṃ. Anuggahāyāti anuggahatthaṃ. Vacanabhedoyeva cesa, attho pana dvinnampi padānaṃ ekoyeva. Atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. Anuggahāyāti anuppannānaṃ uppādāya. Ubhopi cetāni ‘‘bhūtānaṃ vā ṭhitiyā ceva anuggahāya ca, sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cā’’ti evaṃ ubhayattha daṭṭhabbānīti.
所谓“立”，即稳固之意；所谓“依附”，即依存之意。此虽语义稍异，但两词各自均为单一含义；又谓“立”，指各生命或法之所生之缘起，具无间断不绝之连续；“依附”指未生之缘起而生起。两义俱当观察；谓“众生之立”及“依附”，亦即“缘生之立”及“依附”，理应俱见。
Kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbako āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. Oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, sukhumatāya sukhumo. Sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. Sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. Kumbhīlā kira pāsāṇe gilanti, te ca nesaṃ kucchippattā vilīyanti. Morā sappavicchikādipāṇe khādanti. Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti, tāni ca nesaṃ kheḷena temitamattāneva kandamūlaṃ viya mudukāni honti. Taracchānaṃ āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. Te hi nānārukkhasākhādayo khādanti. Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. Te kira nissārāni nānārukkhapaṇṇādīni khādanti. Tesampi āhārato gunnaṃ āhāro sukhumo. Te allasukkhatiṇāni khādanti. Tesaṃ āhārato sasānaṃ āhāro sukhumo. Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. Tesampi āhārato cakkavattino āhāro sukhumo. Cakkavattino āhārato bhummānaṃ devānaṃ āhāro sukhumo. Bhummānaṃ devānaṃ āhārato cātumahārājikānaṃ. Evaṃ yāva paranimmitavasavattīnaṃ āhārā vitthāretabbā. Tesaṃ panāhāro sukhumotveva niṭṭhaṃ patto.
软硬食物者，谓已制成要带出食之食物，谓其如粥、豆汤等之物有滋味，即有滋养之说。粗糙者谓软硬相对之物，即粗糙者，柔软者谓柔软之义。然因众所周知其柔软形态，故软硬食物亦作柔软食物。此中其物之质亦应由接触处见其粗软也。比如乌龟以食物为取食，为蛤蟆食物乃柔软食物。乌龟善附于石而融化其物，蛤蟆用尖锐爪手食之。蛤蟆之食物因利爪，而食如芦根柔细状物。利爪食物谓大象食物，彼食诸多树枝叶等。大象食物谓诸牛、山羊、鹿等食物，彼食各类树叶等。彼等之食物品质亦谓软食，彼食青草等湿物。诸生之食物，鸟类食物，民间诸居住者食物，乡野诸食食物，诸王大臣食物，乃至转轮圣王食物，地上诸天食物及四大王天之食物亦谓柔软食物。如此诸所食皆应细察，故其食物之柔软性至终了然无疑。
Ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. Tathā hi ekapattapūrampi yāguṃ pīto muhutteneva jighacchito hoti yaṃkiñcideva khāditukāmo, sappiṃ pana pasatamattaṃ pivitvā divasaṃ abhottukāmo hoti. Tattha vatthu kammajatejasaṅkhātaṃ parissayaṃ vinodeti, na pana sakkoti pāletuṃ. Ojā pana pāleti, na sakkoti parissayaṃ vinodetuṃ. Dve pana ekato hutvā parissayañceva vinodenti pālenti cāti.
此中，粗细之物其液汁分布有强弱，有柔有韧。譬如一杯醪酒，适饮片刻易使饥渴，其因欲食者，饮少量则解渴，常日则欲饮净。此中物质依其力量有所变化，能消解污秽，而不能维持。从其液汁维持而不能消解污秽者，不足称持续消减污秽。然两者合而能消除污秽且维持者谓也。
Phasso dutiyoti cakkhusamphassādi chabbidhopi phasso etesu catūsu āhāresu dutiyo āhāroti veditabbo. Desanānayo eva cesa, tasmā iminā nāma kāraṇena dutiyo tatiyo cāti idamettha na gavesitabbaṃ. Manosañcetanāti cetanāva vuccati. Viññāṇanti cittaṃ. Iti bhagavā imasmiṃ ṭhāne upādiṇṇakaanupādiṇṇakavasena ekarāsiṃ katvā cattāro āhāre dassesi. Kabaḷīkārāhāro hi upādiṇṇakopi atthi anupādiṇṇakopi, tathā phassādayo. Tattha sappādīhi gilitānaṃ maṇḍūkādīnaṃ vasena upādiṇṇakakabaḷīkārāhāro daṭṭhabbo. Maṇḍūkādayo hi sappādīhi gilitā antokucchigatāpi kiñci kālaṃ jīvantiyeva. Te yāva upādiṇṇakapakkhe tiṭṭhanti, tāva āhāratthaṃ na sādhenti . Bhijjitvā pana anupādiṇṇakapakkhe ṭhitā sādhenti. Tadāpi upādiṇṇakāhāroti vuccantīti. Idaṃ pana ācariyānaṃ na ruccatīti aṭṭhakathāyameva paṭikkhipitvā idaṃ vuttaṃ – imesaṃ sattānaṃ khādantānampi akhādantānampi bhuñjantānampi abhuñjantānampi paṭisandhicitteneva sahajātā kammajā ojā nāma atthi, sā yāvapi sattamā divasā pāleti, ayameva upādiṇṇakakabaḷīkārāhāroti veditabbo. Tebhūmakavipākavasena pana upādiṇṇakaphassādayo veditabbā, tebhūmakakusalākusalakiriyavasena anupādiṇṇakā. Lokuttarā pana ruḷhīvasena kathitāti.
触第二者者，谓视觉之触及他六触共六种触。此六种感受中，第二感受应知为触。此义释由宣说根由，故以此因名为第二、第三等，末当深入探求。心意动者谓意志。识谓心。是故世尊于此处分别依有缘无缘，示现为一体四种食有。软硬食物中有缘及无缘皆有，触等亦然。于此应见以真皮为居之蛙类生活之软硬食物。其蛙乃即使被膻污包裹，仍存活一时。惟当处于有缘阶段时不成食用，躯体湿软而处无缘状态时成为食物。虽有此等食，但此为解说者所不悦者。经论中言：于这些或为食者或非食者，或为食用或非食用，内有自然缘生之真皮，谓液汁，有生之日数残存时，此即软硬食物应知。依三界业力感报，乃有缘触等，依三界善恶业力行，乃无缘触。出世间处因缘，如树皮坚韧般而说。
Etthāha – ‘‘yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttā’’ti? Vuccate – ajjhattikasantatiyā visesapaccayattā. Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro, nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. Yathāha – ‘‘seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati (saṃ. ni. 5.183), tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa’’nti (saṃ. ni. 2.1; vibha. 225).
此中曰：『若以条件为依止食物之体，则为何故他有情于此条件之中得称四者？』答曰：因内在种姓及特别条件为依。特别条件者，即为软硬食食人等生命中之形体软硬食，名称身体中感受、触、识、意志。譬如说：『如是，比库，此身以食为依止而住，不食则不存，（经文卷五．一八三）；依触为条件即生感受，依行造作为条件即生识，依识为条件即生名色。』此说见经卷第二及毗婆沙论所载。
Ko panettha āhāro kiṃ āharatīti? Kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti.
那么此食为何？普遍软硬食摄取者摄取形体，触食者为三触，感受意志食为三，识食者为依缘名色之识。
Kathaṃ? Kabaḷīkārāhāro tāva mukhe ṭhapitamatteyeva aṭṭha rūpāni samuṭṭhāpeti, dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭharūpāni samuṭṭhāpetiyeva. Evaṃ kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. Phassāhāro pana sukhavedanīyo phasso uppajjamānoyeva sukhaṃ vedanaṃ āharati, dukkhavedanīyo dukkhaṃ, adukkhamasukhavedanīyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati.
如何？软硬食者犹如放入口中者，竟集结八类形体。牙咬软化，加工成粥亦集八十八种形质。故软硬食摄取即摄受软硬形体。触食即生起诸受之触，愉快之感受生愉快受，痛苦之感受生痛苦受，不苦不乐之感受即无苦乐受，如是普遍三种感受乃皆摄取。
Manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. Evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. Viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsa rūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. Evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. Ettha ca ‘‘manosañcetanā tayo bhave āharatī’’ti sāsavakusalākusalacetanāva vuttā. ‘‘Viññāṇaṃ paṭisandhināmarūpaṃ āharatī’’ti paṭisandhiviññāṇameva vuttaṃ. Avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇatopete ‘‘āhārā’’ti veditabbā.
心意所摄取者即因欲界而生的行为，摄取了欲界存在；色界与无色界的存在亦复如是，各摄各自的存在。如此，凡是心意所摄取的，皆摄取三界存在。识所摄取者指的是生起连接的三界蕴，即识所攀缘之名称色，因无自性起缘所生，故名为摄取。此中所说「心意所摄取者摄取三界存在」，指的是有染与无染俱合之意念；「识摄取名色」，则只说明连接识。就三界诸法无分别的合起而言，应当称为「摄取」之义。
Etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti, phasso phusantoyeva manosañcetanā āyūhamānāva, viññāṇaṃ vijānantameva. Kathaṃ? Kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. Kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthaddho dasapi vassāni vassasatampi yāva āyuparimāṇā tiṭṭhati. Yathā kiṃ ? Yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamāno ciraṃ tiṭṭhati, yathā ca upatthambhena upatthambhitaṃ gehaṃ. Vuttampi cetaṃ –
在上述四种摄取中，守护摄取（kabaḷīkārahāro）作用最为重要，负责完成摄取之业。触觉接洽时则是心意所摄，识乃知觉之作用。为何如此？因守护摄取乃是借身体维持众生存在的力量。业力所生之身，亦由守护摄取维持，历十年、百年，至生命终结。犹如母体所生之孩童，长久以母乳及其依靠，得以存活。正如经中所说——
‘‘Yathā, mahārāja, gehe papatante aññena dārunā upatthambhitaṃ santaṃ eva taṃ gehaṃ na patati. Evameva kho, mahārāja, ayaṃ kāyo āhāraṭṭhitiko āhāraṃ paṭicca tiṭṭhatī’’ti.
‘大王啊，倘若房屋被他人扶起，则房屋安然不坠。亦如是，身体乃以摄取为根基，依摄取而存。’
Evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti.
因此，守护摄取以维持摄取之业，使其成立。
Evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādiṇṇakassa ca. Kammajānaṃ anupālako hutvā paccayo hoti, āhārasamuṭṭhānānaṃ janako hutvāti. Phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hotīti.
如是建成摄取，守护摄取又是二种色法连续之因，亦是摄取集合与存在附着因。守护摄取为因，摄取集合为果。触觉如同令人愉悦的触境，生起愉悦之受，众生依此而住。心意所为善恶业之意所，则如同生命之根本，令众生依止。识乃知觉，生起名色故，众生依止于此。
Evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. Seyyathidaṃ – kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. Kiṃ kāraṇā? Kabaḷīkārāhāre hi nikantiṃ katvā sītādīnaṃ purakkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. Ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭheva dhamme gārayhā honti, samparāyepi, ‘‘tassa saṅghāṭipi ādittā sampajjalitā’’tiādinā lakkhaṇasaṃyutte (saṃ. ni. 2.218) vuttanayena samaṇapetā honti. Iminā tāva kāraṇena kabaḷīkāre āhāre nikanti eva bhayanti veditabbā.
因此，在维持摄取之业时，三者存在四种恐怖，应当观察。比如守护摄取恐惧于腐败，触觉恐惧于外感，心意所恐惧生命终结，识恐惧消灭。其原因是，守护摄取一旦腐败，众生为摄取之故，从事采集、团聚等业，却反得苦果。且有学者于此教法中，虽比库出家，却为医事采集药材，反遭疾病，表现出「其袈裟亦被火焚烧」等特征，被喻为沙门之徒。由此可见，守护摄取恐怖于腐败，应当认识此理。
Phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti, te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭe chaḍḍenti , rañño vā niyyādenti. Tato te rājā vividhā kammakāraṇā kārāpeti. Kāyassa ca bhedā duggati tesaṃ pāṭikaṅkhā hoti. Iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. Iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ.
触境虽临近于触境之物，然对于他人所保护看守的器物、儿童等，则不侵犯。彼等与器物的主人一同，执持器物，将其截断或破坏，投掷于垃圾堆中，或交付于王。由此，国君便施行各种因缘行为。身躯的破坏导致恶趣，这些恶因之果是可预期的。如此，触境缘起的不净法以及世间的执著，皆引致诸般恐怖。如是因故，应知对触境的接近生起恐惧。
Kusalākusalakammāyūhane pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbaṃ āgatameva hoti. Iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ.
善恶业因的集合体，其根本三世轮回中包含诸般恐怖。由此，应知依止于心意的集体（业行）亦生起恐怖，此为当了知的。
Paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati. Tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti tammūlakattāti iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabboti.
续起之识在各处续转，处处续转即承载着续起的名色而发生。续起之处，其所生诸般恐怖皆由续起缘起，故此应知对识集体之续转生起恐惧。
Kiṃnidānātiādīsu nidānādīni sabbāneva kāraṇavevacanāni. Kāraṇañhi yasmā phalaṃ nideti, ‘‘handa naṃ gaṇhathā’’ti appeti viya, tasmā nidānanti vuccati. Yasmā taṃ tato samudeti jāyati pabhavati, tasmā samudayo jāti pabhavoti vuccati. Ayaṃ panettha padattho – kiṃnidānaṃ etesanti kiṃnidānā. Ko samudayo etesanti kiṃsamudayā. Kā jāti etesanti kiṃjātikā. Ko pabhavo etesanti kiṃpabhavā. Yasmā pana tesaṃ taṇhā yathāvuttena atthena nidānañceva samudayo ca jāti ca pabhavo ca, tasmā ‘‘taṇhānidānā’’tiādimāha. Evaṃ sabbapadesu attho veditabbo.
何谓缘起？缘起者，为因缘之称。因缘者，因而生果，若请收受，则不应离。故称为因缘。由彼因缘，果生起、现显，故称为生起、出生、现现。此处语义为——何谓缘起？是指此诸缘起者。何者为生起？此谓诸集、合。何谓出生？谓形著生起者。何谓现现？谓显现者。又因彼渴爱如其所应，遂成立缘起、集、生、现，故称“渴爱因缘”等。由此，诸词义皆应当了知。
Ettha ca ime cattāro āhārā taṇhānidānāti paṭisandhiṃ ādiṃ katvā attabhāvasaṅkhātānaṃ āhārānaṃ purimataṇhānaṃ vasena nidānaṃ veditabbaṃ. Kathaṃ? Paṭisandhikkhaṇe tāva paripuṇṇāyatanānaṃ sattānaṃ sattasantativasena, sesānaṃ tato ūnaūnasantativasena uppannarūpabbhantaraṃ jātā ojā atthi, ayaṃ taṇhānidāno upādiṇṇakakabaḷīkārāhāro. Paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhānidānā upādiṇṇaka-phassamanosañcetanā-viññāṇāhārāti evaṃ tāva purimataṇhānidānā paṭisandhikā āhārā. Yathā ca paṭisandhikā, evaṃ tato paraṃ paṭhamabhavaṅgacittakkhaṇādinibbattāpi veditabbā.
此中有四种食即渴爱因缘者，自续起始处割断，谓因自性分别之食之前渴爱根本，得见其因。如何说？于续起之时，满五根处之众生多如沙粒，其余少如沙粒之中，生起相异形态之本能力，此为渴爱因缘，系着恶法食。因续起心聚合之识与触意及心业识，谓此诸渴爱因缘由恶食、触、意、识集合而生，故为续起食。正如续起，续后的初生心等生起亦应当知。
Yasmā pana bhagavā na kevalaṃ āhārānameva nidānaṃ jānāti, āhāranidānabhūtāya taṇhāyapi, taṇhāya nidānānaṃ vedanādīnampi nidānaṃ jānātiyeva, tasmā taṇhā cāyaṃ, bhikkhave, kiṃnidānātiādinā nayena vaṭṭaṃ dassetvā vivaṭṭaṃ dassesi. Imasmiñca pana ṭhāne bhagavā atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dasseti. Kathaṃ? Āhāravasena hi ayaṃ attabhāvo gahito.
然世尊非唯知食为因缘，食因缘有渴爱因，且亦知渴爱有其因缘，且知其因缘有感觉等，如此缘起结构，故世尊以缘起言说渴爱等，能描示起伏循环。且在此处，世尊曾以过往如前世圈转做说，如何说？此身因食而生故，当为其本。
Taṇhāti imassattabhāvassa janakaṃ kammaṃ, vedanāphassasaḷāyatananāmarūpaviññāṇāni yasmiṃ attabhāve ṭhatvā kammaṃ āyūhitaṃ, taṃ dassetuṃ vuttāni, avijjāsaṅkhārā tassattabhāvassa janakaṃ kammaṃ. Iti dvīsu ṭhānesu attabhāvo, dvīsu tassa janakaṃ kammanti saṅkhepena kammañceva kammavipākañcāti, dvepi dhamme dassentena atītābhimukhaṃ desanaṃ katvā atītena vaṭṭaṃ dassitaṃ.
渴爱者，是存在此有（此生存状态）之根本业。感受、触及、六入、名色、识这些，立于自身存在状态而使业成熟者，谓之业。为显示此义而有言：无明所生者，即此存在状态之根本业。由此可知，于二处即自身存在的二种状态，是二者所生业简称为业及业报。以此二法为显示，过去面向过去讲法，展示过去轮回的周转。
Tatrāyaṃ desanā anāgatassa adassitattā aparipuṇṇāti na daṭṭhabbā. Nayato pana paripuṇṇātveva daṭṭhabbā. Yathā hi cakkhumā puriso udakapiṭṭhe nipannaṃ suṃsumāraṃ disvā tassa parabhāgaṃ olokento gīvaṃ passeyya, orato piṭṭhiṃ, pariyosāne naṅguṭṭhamūlaṃ, heṭṭhā kucchiṃ olokento pana udakagataṃ agganaṅguṭṭhañceva cattāro ca hatthapāde na passeyya, so na ettāvatā ‘‘aparipuṇṇo suṃsumāro’’ti gaṇhāti, nayato pana paripuṇṇotveva gaṇhāti, evaṃsampadamidaṃ veditabbaṃ.
在此讲法中，未示现未来而称不圆满者，不应视为应当见者。反观应以圆满为见者。譬如有一有慧之人，处于水池，见池中游鱼，观察其前半身，舌头都能见；身侧鳞背都能见；在池边末梢处及尾巴，若仅观水中浸没不浮之鳞片及四只脚，则不能完全见。此人不因此判断“游鱼不圆满”，反以圆满判定之，须依此理辨知。
Udakapiṭṭhe nipannasuṃsumāro viya hi tebhūmakavaṭṭaṃ. Tīre ṭhito cakkhumā puriso viya yogāvacaro. Tena purisena udakapiṭṭhe suṃsumārassa diṭṭhakālo viya yoginā āhāravasena imassattabhāvassa diṭṭhakālo. Parato gīvāya diṭṭhakālo viya imassattabhāvassa janikāya taṇhāya diṭṭhakālo. Piṭṭhiyā diṭṭhakālo viya yasmiṃ attabhāve taṇhāsaṅkhātaṃ kammaṃ kataṃ, vedanādivasena tassa diṭṭhakālo. Naṅguṭṭhamūlassa diṭṭhakālo viya tassattabhāvassa janakānaṃ avijjāsaṅkhārānaṃ diṭṭhakālo. Heṭṭhā kucchiṃ olokentassa pana agganaṅguṭṭhañceva cattāro ca hatthapāde adisvāpi ‘‘aparipuṇṇo suṃsumāro’’ti agahetvā nayato paripuṇṇotveva gahaṇaṃ viya yattha yattha paccayavaṭṭaṃ pāḷiyaṃ na āgataṃ, tattha tattha ‘‘desanā aparipuṇṇā’’ti agahetvā nayato paripuṇṇātveva gahaṇaṃ veditabbaṃ. Tattha ca āhārataṇhānaṃ antare eko sandhi, taṇhāvedanānaṃ antare eko, viññāṇasaṅkhārānaṃ antare ekoti evaṃ tisandhicatusaṅkhepameva vaṭṭaṃ dassitanti. Paṭhamaṃ.
处于水池中游鱼，实如水体之环转。立于岸边，如有慧之男，能活动自由。以此比库若视游鱼时，视不圆满存在为此游鱼之观察时；视在水岸言语相续经验为此存在状态之业力现时；视游鱼背鳞为无明行所生；即便观水底及尾部及其四脚虽不能见尽，而人不以“不圆满游鱼”而执，反以圆满视之；此如因缘环转未断，未至涅槃处，则每处均应以“非圆满讲法”为断，反以圆满视之。是处亦有食渴间断，有渴爱苦间断、有识行间断，共现四断，简略显示轮转。此为初义。
2. Moḷiyaphaggunasuttavaṇṇanā二、《牟利耶帕古那经》注释
§12
12. Dutiye sambhavesīnaṃ vā anuggahāyāti imasmiṃyeva ṭhāne bhagavā desanaṃ niṭṭhāpesi. Kasmā? Diṭṭhigatikassa nisinnattā. Tassañhi parisati moḷiyaphagguno nāma bhikkhu diṭṭhigatiko nisinno. Atha satthā cintesi – ‘‘ayaṃ uṭṭhahitvā maṃ pañhaṃ pucchissati, athassāhaṃ vissajjessāmī’’ti pucchāya okāsadānatthaṃ desanaṃ niṭṭhāpesi. Moḷiyaphaggunoti moḷīti cūḷā vuccati. Yathāha –
第二，关于助次者，世尊在此处完成讲说。为何？因观见往结果而止。彼时，弟子中名为「茂利婆拘」之比库，已观见得往果，坐立一旁。世尊思维：『若彼起身将问我，我当如何回答？』于是为解答问者，随机展开讲说。茂利婆拘，即「茂利」，意为少、小，如言：
‘‘Chetvāna moḷiṃ varagandhavāsitaṃ
「割除茂利，带来香气芬芳，
Vehāyasaṃ ukkhipi sakyapuṅgavo;
振起车辕，释迦族公子；
Ratanacaṅkoṭavarena vāsavo,
如宝池之水清彻明净，
Sahassanetto sirasā paṭiggahī’’ti.
汲取它以头顶承装者，乃萨咖天之意象也。
Sā tassa gihikāle mahantā ahosi. Tenassa ‘‘moḷiyaphagguno’’ti saṅkhā udapādi. Pabbajitampi naṃ teneva nāmena sañjānanti. Etadavocāti desanānusandhiṃ ghaṭento etaṃ ‘‘ko nu kho, bhante, viññāṇāhāraṃ āhāretī’’ti vacanaṃ avoca. Tassattho – bhante, ko nāma so, yo etaṃ viññāṇāhāraṃ khādati vā bhuñjati vāti?
此中于家时，彼者名为伟大。于是生起称为“蠢牛的颈项”的称谓。即便出家者，也以此名号称之。此言乃依教法之讲解，遂提出问题：“尊者，为何有人摄取此所谓识之食而食用乎？”
Kasmā panāyaṃ itare tayo āhāre apucchitvā imameva pucchatīti? Jānāmīti laddhiyā. So hi mahante piṇḍe katvāva kabaḷīkārāhāraṃ bhuñjante passati, tenassa taṃ jānāmīti laddhi. Tittiravaṭṭakamorakukkuṭādayo pana mātusamphassena yāpente disvā ‘‘ete phassāhārena yāpentī’’ti tassa laddhi. Kacchapā pana attano utusamaye mahāsamuddato nikkhamitvā samuddatīre vālikantare aṇḍāni ṭhapetvā vālikāya paṭicchādetvā mahāsamuddameva otaranti. Tāni mātuanussaraṇavasena na pūtīni honti. Tāni manosañcetanāhārena yāpentīti tassa laddhi. Kiñcāpi therassa ayaṃ laddhi, na pana etāya laddhiyā imaṃ pañhaṃ pucchati . Diṭṭhigatiko hi ummattakasadiso. Yathā ummattako pacchiṃ gahetvā antaravīthiṃ otiṇṇo gomayampi pāsāṇampi gūthampi khajjakhaṇḍampi taṃ taṃ manāpampi amanāpampi gahetvā pacchiyaṃ pakkhipati. Evameva diṭṭhigatiko yuttampi ayuttampi pucchati. So ‘‘kasmā imaṃ pucchasī’’ti na niggahetabbo, pucchitapucchitaṭṭhāne pana gahaṇameva nisedhetabbaṃ. Teneva naṃ bhagavā ‘‘kasmā evaṃ pucchasī’’ti avatvā gahitagāhameva tassa mocetuṃ no kallo pañhotiādimāha.
问曰：何故他人三种食物未问，此却问此一食乎？答曰：因见彼于大饭块中啜食强硬肉食而知之。观见鹦鹉、鹳鸟、鹤等因母亲之触而哺食者，知其以触食而养身。乌龟于其繁衍季节，自大洋之内至近岸沙丘，于沙上产卵并以沙掩之，而卵则无腐败。知其以意识食用。长老所得如是知识，而非基于此知识之故起此问。观念执著若狂人，若狂人手执牛胚穿越狭路，路有牛粪、石块、甬道泥洼，取其所好而弃其所恶，亦复如是。执见者问合与不合，问者不应责备，然于问答之所已处，问之者亦须受止。世尊不以为何而问而谴责，然告诫勿滞于问敌。
Tattha no kalloti ayutto. Āhāretīti ahaṃ na vadāmīti ahaṃ koci satto vā puggalo vā āhāretīti na vadāmi. Āhāretīti cāhaṃ vadeyyanti yadi ahaṃ āhāretīti vadeyyaṃ. Tatrassa kallo pañhoti tasmiṃ mayā evaṃ vutte ayaṃ pañho yutto bhaveyya. Kissa nu kho, bhante, viññāṇāhāroti, bhante, ayaṃ viññāṇāhāro katamassa dhammassa paccayoti attho. Tatra kallaṃ veyyākaraṇanti tasmiṃ evaṃ pucchite pañhe imaṃ veyyākaraṇaṃ yuttaṃ ‘‘viññāṇāhāro āyatiṃ punabbhavābhinibbattiyā paccayo’’ti. Ettha ca viññāṇāhāroti paṭisandhicittaṃ. Āyatiṃ punabbhavābhinibbattīti teneva viññāṇena sahuppannanāmarūpaṃ. Tasmiṃ bhūte sati saḷāyatananti tasmiṃ punabbhavābhinibbattisaṅkhāte nāmarūpe jāte sati saḷāyatanaṃ hotīti attho.
此处非谓问者妄问。问曰：‘食用’者，吾非谓有情或人食用也。问者若谓食用当云‘我食用’，则言问合理。问曰：尊者，所谓识食为何？即为何法之缘？释曰：识食即识续，是生死再生之所缘。此释当谓：“识食为生死再生之缘也”。识食者，即识续之意。再生、再生起，谓识与共生之名色。是在过去有此识根基础之存在中，六处生起；于今识续生起之缘起中，名色亦生，六触处亦生义。
Saḷāyatanapaccayāphassoti idhāpi bhagavā uttari pañhassa okāsaṃ dento desanaṃ niṭṭhāpesi. Diṭṭhigatiko hi navapucchaṃ uppādetuṃ na sakkoti, niddiṭṭhaṃ niddiṭṭhaṃyeva pana gaṇhitvā pucchati, tenassa bhagavā okāsaṃ adāsi. Attho panassa sabbapadesu vuttanayeneva gahetabbo. ‘‘Ko nu kho, bhante, bhavatī’’ti kasmā na pucchati? Diṭṭhigatikassa hi satto nāma bhūto nibbattoyevāti laddhi, tasmā attano laddhiviruddhaṃ idanti na pucchati. Apica idappaccayā idaṃ idappaccayā idanti bahūsu ṭhānesu kathitattā saññattiṃ upagato, tenāpi na pucchati. Satthāpi ‘‘imassa bahuṃ pucchantassāpi titti natthi, tucchapucchameva pucchatī’’ti ito paṭṭhāya desanaṃ ekābaddhaṃ katvā desesi. Channaṃ tvevāti yato paṭṭhāya desanāruḷhaṃ, tameva gahetvā desanaṃ vivaṭṭento evamāha. Imasmiṃ pana sutte viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānaṃ antare eko, bhavajātīnaṃ antare ekoti. Dutiyaṃ.
又借六处之缘，以触为喻，彼时世尊适于而未详之问处，予以回应。执见者不能生新问，复复质疑已明事，世尊则应之。何以不问“汝是谁”？因执见者知有生灭成住，不逆己所悟。且缘现缘生多说缘起观故，不作无益问。世尊曾语此多问不可治，宜少问而诠释教义。谓授教尤须隐浅，使教不断传布。此经中识名色间有一结点，于受与渴爱之间，生死有种之内，有一结点，二者之间为二也。
3. Samaṇabrāhmaṇasuttavaṇṇanā三、《沙门婆罗门经》注释
§13
13. Tatiye samaṇā vā brāhmaṇā vāti saccāni paṭivijjhituṃ asamatthā bāhirakasamaṇabrāhmaṇā. Jarāmaraṇaṃ nappajānantītiādīsu jarāmaraṇaṃ na jānanti dukkhasaccavasena , jarāmaraṇasamudayaṃ na jānanti saha taṇhāya jāti jarāmaraṇassa samudayoti samudayasaccavasena, jarāmaraṇanirodhaṃ na jānanti nirodhasaccavasena, paṭipadaṃ na jānanti maggasaccavasena. Jātiṃ na jānanti dukkhasaccavasena, jātisamudayaṃ na jānanti saha taṇhāya bhavo jātisamudayoti samudayasaccavasena. Evaṃ saha taṇhāya samudayaṃ yojetvā sabbapadesu catusaccavasena attho veditabbo. Sāmaññatthaṃ vā brahmaññatthaṃ vāti ettha ariyamaggo sāmaññañceva brahmaññañca. Ubhayatthāpi pana attho nāma ariyaphalaṃ veditabbaṃ. Iti bhagavā imasmiṃ sutte ekādasasu ṭhānesu cattāri saccāni kathesīti. Tatiyaṃ.
第三品中，说到外在的沙门婆罗门等无法正见四圣谛。以老死为例，他们不以老死作为苦圣谛，不知因贪欲而生起的老死及其因缘为苦集谛的生起，不识灭老死为苦灭谛，不解通达行道为苦道谛。生者亦然，不以生为苦谛，不识因渴爱而生与生俱起为集谛。由此，正是应当以渴爱为缘，全面理解四圣谛义理。论及世俗和梵行二义，此处的圣道包含世俗与梵行两面，而二者皆应以圣果观之。世尊在本经十一处详细说明四圣谛之理义。以上为第三品。
4. Dutiyasamaṇabrāhmaṇasuttavaṇṇanā四、《第二沙门婆罗门经》注释
§14
14. Catutthe ime dhamme katame dhammeti ettakaṃ papañcaṃ katvā kathitaṃ, desanaṃ paṭivijjhituṃ samatthānaṃ puggalānaṃ ajjhāsayena ime dhamme nappajānantītiādi vuttaṃ. Sesaṃ purimasadisameva. Catutthaṃ.
第四品中所论及的法，究竟何法？因人心有不同偏执，无法洞彻此法。因此，归结其前文，内容为先所述。以上为第四品。
5. Kaccānagottasuttavaṇṇanā五、《咖吒那氏经》注释
§15
15. Pañcame sammādiṭṭhi sammādiṭṭhīti yaṃ paṇḍitā devamanussā tesu tesu ṭhānesu sammādassanaṃ vadanti, sabbampi taṃ dvīhi padehi saṅkhipitvā pucchati. Dvayanissitoti dve koṭṭhāse nissito. Yebhuyyenāti iminā ṭhapetvā ariyapuggale sesamahājanaṃ dasseti. Atthitanti sassataṃ. Natthitanti ucchedaṃ. Lokasamudayanti loko nāma saṅkhāraloko, tassa nibbatti. Sammappaññāya passatoti sammāpaññā nāma savipassanā maggapaññā, tāya passantassāti attho. Yā loke natthitāti saṅkhāraloke nibbattesu dhammesu paññāyantesveva yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hotīti attho. Lokanirodhanti saṅkhārānaṃ bhaṅgaṃ. Yāloke atthitāti saṅkhāraloke bhijjamānesu dhammesu paññāyantesveva yā atthīti sassatadiṭṭhi uppajjeyya , sā na hotīti attho.
第五品中，所说正见，谓诸贤圣乃至天人间，于各处所见诸法之正智，皆摄于二辞而问：二依为附属，谓依两种分支形态。所谓依者乃是立于此中，显示圣人及大众会所依。付着为永恒；非付着为灭尽。世所生者，即名为依行之世，此为其生成。正智所见者，即正慧为通达修道智慧，此为其意。所谓世无依止，是指依行世中法无终极智慧，如若生无灭之见，乃断灭见生起之义，不成立。所谓世依止灭，是指依行世中法仍存末法智慧，如成常见，亦不可取。又所谓依行即顺缘起法，依灭即逆缘起法。若观者以止见无灭之缘尽灭，或以常见无灭之缘止灭，皆不合理。此义至此。
Apica lokasamudayanti anulomapaccayākāraṃ. Lokanirodhanti paṭilomapaccayākāraṃ. Lokanissaye passantassāpi hi paccayānaṃ anucchedena paccayuppannassa anucchedaṃ passato yā natthīti ucchedadiṭṭhi uppajjeyya, sā na hoti. Paccayanirodhaṃ passantassāpi paccayanirodhena paccayuppannanirodhaṃ passato yā atthīti sassatadiṭṭhi uppajjeyya, sā na hotīti ayampettha attho.
又曰依行即顺缘，依灭即逆缘。若因缘无断灭，则缘所生无断灭，此为断灭见不生起。若以因缘灭则缘所生皆灭，此为常见不生起。此义至此。
Upayupādānābhinivesavinibandhoti upayehi ca upādānehi ca abhinivesehi ca vinibandho. Tattha upayāti dve upayā taṇhupayo ca diṭṭhupayo ca. Upādānādīsupi eseva nayo. Taṇhādiṭṭhiyo hi yasmā ahaṃ mamantiādīhi ākārehi tebhūmakadhamme upenti upagacchanti, tasmā upayāti vuccanti. Yasmā pana te dhamme upādiyanti ceva abhinivisanti ca, tasmā upādānāti ca abhinivesāti ca vuccanti. Tāhi cāyaṃ loko vinibandho. Tenāha ‘‘upayupādānābhinivesavinibandho’’ti.
所谓执着依附结缚，是指依所执者及执着所依者与其结缚。所谓依有二种，即贪依与见依。乃至对执着而言亦然。因渴爱见之缘起，诸法借此生发起伏，是为依。因所依生起且执着故称为执着。由此便为世间束缚。故称“执着依附结缚”。
Tañcāyanti tañca upayupādānaṃ ayaṃ ariyasāvako. Cetaso adhiṭṭhānanti cittassa patiṭṭhānabhūtaṃ. Abhinivesānusayanti abhinivesabhūtañca anusayabhūtañca. Taṇhādiṭṭhīsu hi akusalacittaṃ patiṭṭhāti, tā ca tasmiṃ abhinivisanti ceva anusenti ca, tasmā tadubhayaṃ cetaso adhiṭṭhānaṃ abhinivesānusayanti ca āha. Na upetīti na upagacchati. Na upādiyatīti na gaṇhāti. Nādhiṭṭhātīti na adhiṭṭhāti, kinti? Attā meti. Dukkhamevāti pañcupādānakkhandhamattameva. Na kaṅkhatīti ‘‘dukkhameva uppajjati, dukkhaṃ nirujjhati, na añño ettha satto nāma atthī’’ti kaṅkhaṃ na karoti. Na vicikicchatīti na vicikicchaṃ uppādeti.
所谓此者即“执着依附”，谓圣弟子之心定住于心，即所谓心的住处。执着根深者为执着所执，染习亦是染习故。于贪渴见等恶见中立心，故心执着与染习。此二者即心之定住，皆为执着与染习。所谓“不至”者，不生不来；所谓“不执”者，不摄取；所谓“不定”者，不驻不执。何故？因自我即谓之。只缘五蕴皆为苦，此即心无疑惑处，不怀疑谓无疑，无恶见也。
Aparappaccayāti na parappaccayena, aññassa apattiyāyetvā attapaccakkhañāṇamevassa ettha hotīti. Ettāvatākho, kaccāna, sammādiṭṭhi hotīti evaṃ sattasaññāya pahīnattā ettakena sammādassanaṃ nāma hotīti missakasammādiṭṭhiṃ āha. Ayameko antoti esa eko nikūṭanto lāmakanto paṭhamakaṃ sassataṃ. Ayaṃ dutiyoti esa dutiyo sabbaṃ natthīti uppajjanakadiṭṭhisaṅkhāto nikūṭanto lāmakanto dutiyako ucchedoti attho. Sesamettha uttānamevāti. Pañcamaṃ.
不他缘者，谓非由他因缘，而是藉自体所依知见故，此处即指此教法中此理成立。云尔，如此讲，此见成就，名为正见，即舍七种分别想而得之。谓有此一，谓第一，喻如山头、土垒，常存久有。此为第二，即第二者，谓一切皆无，即无所生灭之见，自称第二，这即是断灭之义。余说，在此处谓为上说。第五。
6. Dhammakathikasuttavaṇṇanā六、《说法者经》注释
§16
16. Chaṭṭhe nibbidāyāti nibbindanatthāya. Virāgāyāti virajjanatthāya. Nirodhāyāti nirujjhanatthāya. Paṭipanno hotīti ettha sīlato paṭṭhāya yāva arahattamaggā paṭipannoti veditabbo. Dhammānudhammappaṭipannoti lokuttarassa nibbānadhammassa anudhammabhūtaṃ paṭipadaṃ paṭipanno. Anudhammabhūtanti anurūpasabhāvabhūtaṃ. Nibbidā virāgā nirodhāti nibbidāya ceva virāgena ca nirodhena ca. Anupādā vimuttoti catūhi upādānehi kiñci dhammaṃ anupādiyitvā vimutto. Diṭṭhadhammanibbānappattoti diṭṭheva dhamme nibbānappatto. Alaṃ vacanāyāti, evaṃ vattabbataṃ arahati, yutto anucchavikoti attho . Evamettha ekena nayena dhammakathikassa pucchā kathitā, dvīhi taṃ visesetvā sekkhāsekkhabhūmiyo niddiṭṭhāti. Chaṭṭhaṃ.
第十六，厌离者，谓缘厌离而生之。离欲者，谓缘熄离而生之。寂灭者，缘灭息而生之。修行者者，此中令知，约持戒为基础乃至证阿拉汉道者。谓行法契合法，行超世出世涅槃之法行道。契合法者，即谓性相相应之法。厌离、离欲、寂灭者，谓缘厌离及厌离、灭息三义。离欲解脱者，是缘四取著无着而脱。所见法得涅槃者，谓于见法得真实涅槃。所谓谓语，谓阿拉汉当如是说，当如是修行者、依教义不违之义。以一理讲说法者，分二遣导差别，断惑断见位者乃明说。第十六。
7. Acelakassapasuttavaṇṇanā7. 裸行咖萨巴经注释
§17
17. Sattame acelo kassapoti liṅgena acelo niccelo, nāmena kassapo. Dūratovāti mahatā bhikkhusaṅghena parivutaṃ āgacchantaṃ dūrato eva addasa. Kiñcideva desanti kiñcideva kāraṇaṃ. Okāsanti pañhabyākaraṇassa khaṇaṃ kālaṃ. Antaragharanti ‘‘na pallatthikāya antaraghare nisīdissāmī’’ti ettha antonivesanaṃ antaragharaṃ. ‘‘Okkhittacakkhu antaraghare gamissāmī’’ti ettha indakhīlato paṭṭhāya antogāmo. Idhāpi ayameva adhippeto. Yadākaṅkhasīti yaṃ icchasi.
第十七，不死咖萨巴，谓称号为不死，名为咖萨巴。远处谓其从广大比库众中来，远观之者。或说或因。止于问答时之时节。内室者，谓‘‘非为瞻礼之处而坐于内室’’，此处谓内住室。谓‘‘闭目于内室中将去’’，谓此坐寝处。此亦主宰。所谓欲者，即所欲也。
Kasmā pana bhagavā kathetukāmo yāvatatiyaṃ paṭikkhipīti? Gāravajananatthaṃ. Diṭṭhigatikā hi khippaṃ kathiyamāne gāravaṃ na karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pucchitumpi sukaraṃ, pucchitamatteyeva kathetī’’ti vacanampi na saddahanti. Dve tayo vāre paṭikkhitte pana gāravaṃ karonti, ‘‘samaṇaṃ gotamaṃ upasaṅkamitumpi pañhaṃ pucchitumpi dukkara’’nti yāvatatiyaṃ yācite kathiyamānaṃ sussūsanti saddahanti. Iti bhagavā ‘‘ayaṃ sussūsissati saddahissatī’’ti yāvatatiyaṃ yācāpetvā kathesi. Apica yathā bhisakko telaṃ vā phāṇitaṃ vā pacanto mudupākakharapākānaṃ pākakālaṃ āgamayamāno pākakālaṃ anatikkamitvāva otāreti. Evaṃ bhagavā sattānaṃ ñāṇaparipākaṃ āgamayamāno ‘‘ettakena kālena imassa ñāṇaṃ paripākaṃ gamissatī’’ti ñatvāva yāvatatiyaṃ yācāpesi.
世尊为何欲多次中断讲说？是为勉励敬重故。观念错乱者，于急速宣讲时不生敬意，谓‘‘即便到舍卫城谒见尊者果德玛，诸问皆难解答，且仅问及即讲’’此言亦不信受。几周多次中断，乃生敬重，谓‘‘到舍卫城谒见尊者果德玛，问难皆答难’’，于再三请求中肃然信受。于是世尊言‘‘此必肃然信受’’，多次请求后讲说。又如医师煮药，不待熟时而沥出，世尊亦是遇众生智慧渐现，谓‘‘终有时机，此智渐成熟’’而应时教诲，多次请求。
Mā hevaṃ, kassapāti, kassapa, mā evaṃ bhaṇi. Sayaṃkataṃ dukkhanti hi vattuṃ na vaṭṭati, attā nāma koci dukkhassa kārako natthīti dīpeti. Paratopi eseva nayo. Adhiccasamuppannanti akāraṇena yadicchāya uppannaṃ. Iti puṭṭho samānoti kasmā evamāha? Evaṃ kirassa ahosi – ‘‘ayaṃ ‘sayaṃkataṃ dukkha’ntiādinā puṭṭho ‘mā heva’nti vadati, ‘natthī’ti puṭṭho ‘atthī’ti vadati. ‘Bhavaṃ gotamo dukkhaṃ na jānāti na passatī’ti puṭṭho ‘jānāmi khvāha’nti vadati. Kiñci nu kho mayā virajjhitvā pucchito’’ti mūlato paṭṭhāya attano pucchameva sodhento evamāha. Ācikkhatu ca me, bhante, bhagavāti idha satthari sañjātagāravo ‘‘bhava’’nti avatvā ‘‘bhagavā’’ti vadati.
『莫如此说，咖萨巴！』谓咖萨巴，莫如此言。谓自己苦苦中不能讲说，祇因自性无一苦因生，故示明。亦有他义，谓随缘生起者非无因，是无故而生起之意。问答断定，何以如是说？实则故也，谓‘‘此所谓‘自己苦’者，为问答而发，‘莫证实’者，问则应‘有’，‘果德玛不知苦’问时则应‘知’，欲问者为自我求验’’如此因缘发问，遂言言出。谓世尊威德初显而后称世尊。
So karotītiādi, ‘‘sayaṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Ettha ca satoti idaṃ bhummatthe sāmivacanaṃ, tasmā evamattho daṭṭhabbo – so karoti so paṭisaṃvedayatīti kho, kassapa, ādimhiyeva evaṃ sati pacchā sayaṃkataṃ dukkhanti ayaṃ laddhi hoti. Ettha ca dukkhanti vaṭṭadukkhaṃ adhippetaṃ. Iti vadanti etassa purimena ādisaddena anantarena ca sassatasaddena sambandho hoti. ‘‘Dīpeti gaṇhātī’’ti ayaṃ panettha pāṭhaseso. Idañhi vuttaṃ hoti – iti evaṃ vadanto āditova sassataṃ dīpeti, sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, kārakañca vedakañca ekameva gaṇhantaṃ etaṃ sassataṃ upagacchatīti attho.
谓说『此苦自性』者，是为得而反对之意。此中“说法”为同义词，故如是义故应明此义故应明其意-谓言则觉、闻则能觉。咖萨巴！最初念此，后念苦自性，谓此言得耳。此处苦谓轮回苦。谓此语声相续不断。谓“示现”及“领受”相互连贯，谓“点亮即取”，此为此处语义。今有此语，谓说此语如前所说，“点亮”“取”为连续性，何以？谓示现及感知均由一处，故连续而至。
Añño karotītiādi pana ‘‘paraṃkataṃ dukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. ‘‘Ādito sato’’ti idaṃ pana idhāpi āharitabbaṃ. Ayañhettha attho – añño karoti añño paṭisaṃvediyatīti kho pana, kassapa, ādimhiyeva evaṃ sati, pacchā ‘‘kārako idheva ucchijjati, tena kataṃ añño paṭisaṃvediyatī’’ti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa viddhassa sato ‘‘paraṃkataṃ dukkha’’nti ayaṃ laddhi hotīti. Iti vadantiādi vuttanayeneva yojetabbaṃ. Tatrāyaṃ yojanā – evañca vadanto āditova ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho.
“他人作”等词，是针对“所生苦”这句话从反驳的角度所说。这里应当注意“始作是有觉”的意思。其意是——他人作即他人感受，然而，咖萨巴尊者，正因为如是有觉，因此后来“缘此作因即在此被断，因断而成他人感受”的念头便显现起来。此由断见所生，与苦相应的感受现起，便称为“所生苦”。由此可知，这样的说法就是以此为根据加以联系。这里的加连是这样的：说者如前所说的“始作是灭”，即了知灭，故而接受灭的教理。何以故？因为这个见解超出彼境界而达到灭，故该灭现前。此即是其义。
Ete teti ye sassatucchedasaṅkhāte ubho ante (anupagamma tathāgato dhammaṃ deseti, ete te, kassapa, ubho ante) anupagamma pahāya anallīyitvā majjhena tathāgato dhammaṃ deseti, majjhimāya paṭipadāya ṭhito desetīti attho. Kataraṃ dhammanti ce? Yadidaṃ avijjāpaccayā saṅkhārāti. Ettha hi kāraṇato phalaṃ, kāraṇanirodhena cassa nirodho dīpito, na koci kārako vā vedako vā niddiṭṭho. Ettāvatā sesapañhā paṭisedhitā honti. Ubho ante anupagammāti iminā hi tatiyapañho paṭikkhitto. Avijjāpaccayā saṅkhārāti iminā adhiccasamuppannatā ceva ajānanañca paṭikkhittanti veditabbaṃ.
此处所谓“二端不入”，是指那些既不入“有”的终结，也不入“灭”的终结的两端——如来亦如是讲法。咖萨巴尊者，此乃二端的说法。譬如如来不入二端，而断除无扰乱地，中道讲法，即住于中道修习法，此即其义。此处所说何者法？即是“无明因行”，此处特别强调因果，即无明为行的条件，其因及其果、因的灭故灭显明，未显示任何行为者或感知者。由此，对余疑义得以解答。所谓二端不入，即此第三疑难被破除。应当了解所谓无明因行为为本质，这表明于更高层次的缘起状态及无明被破坏。
Labheyyanti idaṃ so bhagavato santike bhikkhubhāvaṃ patthayamāno āha. Atha bhagavā yonena khandhake titthiyaparivāso (mahāva. 86) paññatto, yaṃ aññatitthiyapubbo sāmaṇerabhūmiyaṃ ṭhito ‘‘ahaṃ, bhante, itthannāmo aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhāmi upasampadaṃ. Svāhaṃ, bhante, saṅghaṃ cattāro māse parivāsaṃ yācāmī’’tiādinā nayena samādiyitvā parivasati, taṃ sandhāya yo kho, kassapa, aññatitthiyapubbotiādimāha. Tattha pabbajjanti vacanasiliṭṭhatāvasena vuttaṃ. Aparivasitvāyeva hi pabbajjaṃ labhati. Upasampadatthikena pana nātikālena gāmappavesanādīni aṭṭha vattāni pūrentena parivasitabbaṃ. Āraddhacittāti aṭṭhavattapūraṇena tuṭṭhacittā. Ayamettha saṅkhepo, vitthārato panesa titthiyaparivāso samantapāsādikāya vinayaṭṭhakathāya pabbajjakkhandhakavaṇṇanāyaṃ (mahāva. aṭṭha. 86) vuttanayeneva veditabbo.
“能得到者”者，是指渴望得禅的比库，于佛前对佛说此。接着佛说，关于《比库相应戒律集》第八十六篇有关女人出家事宜（大部本86），其中提及某女居士已取得沙玛内拉的身份之后心向成为沙玛内，述曰：“尊者，我名为女人出家，希求于法戒中出家受具足戒。愿尊者赐我四个月的女众靠止。”由此引导收摄。由此，咖萨巴尊者，说女人出家的说法（女人出家及其由来）应如是理解。这里所称的“出家”，有其戒法文书的正式用辞。非正式“无靠止”则不得出家。出家时具足戒则须不暂缓住村落等八种规矩，称为依靠止。勤精进即指内心满足如期完成八次依靠止。此段略述，而详细的女人出家禁律，应依《戒律论》及其《比库律》的女人出家篇注解了解（大部本第八十六篇）此即其义。
Apica mayāti ayamettha pāṭho, aññattha pana ‘‘apica metthā’’ti. Puggalavemattatā viditāti puggalanānattaṃ viditaṃ. ‘‘Ayaṃ puggalo parivāsāraho, ayaṃ na parivāsāraho’’ti idaṃ mayhaṃ pākaṭanti dasseti. Tato kassapo cintesi – ‘‘aho acchariyaṃ buddhasāsanaṃ, yattha evaṃ ghaṃsitvā koṭṭetvā yuttameva gaṇhanti, ayuttaṃ chaḍḍentī’’ti. Tato suṭṭhutaraṃ pabbajjāya sañjātussāho sace, bhantetiādimāha. Atha bhagavā tassa tibbacchandataṃ viditvā ‘‘na kassapo parivāsaṃ arahatī’’ti aññataraṃ bhikkhuṃ āmantesi – ‘‘gaccha, bhikkhu, kassapaṃ nahāpetvā pabbājetvā ānehī’’ti. So tathā katvā taṃ pabbājetvā bhagavato santikaṃ agamāsi. Bhagavā gaṇe nisīditvā upasampādesi. Tena vuttaṃ alattha kho acelo kassapo bhagavato santike pabbajjaṃ, alattha upasampadanti. Acirūpasampannotiādi sesaṃ brāhmaṇasaṃyutte (saṃ. ni. 1.187) vuttamevāti. Sattamaṃ.
“但是”这节是文句的原文，但另外也有“而且”之说。这里注释的是认识“人之无常”的知识。“此人是可弃之人，此人不可弃”此语意在明显说明。之后咖萨巴尊者思惟曰：“啊，佛法真奇妙！修习者握持舍弃之法，取舍适当。”于是持戒严谨、精进的修行者如是作说。之后佛知道咖萨巴的三重欲求，便告诫另一比库曰：“咖萨巴并无出家戒体。”令其“去吧，去出家，带回咖萨巴。”如是他人出家后，前往佛所。佛坐于众中允许其受具戒。依此记载，称咖萨巴在佛前肃然出家，及前后受具戒迅速成就。如实公案可从《婆罗门集》看到。此为第七条。
8. Timbarukasuttavaṇṇanā8. 廷巴儒咖经注释
§18
18. Aṭṭhame sā vedanātiādi ‘‘sayaṃkataṃ sukhadukkha’’nti laddhiyā nisedhanatthaṃ vuttaṃ. Etthāpi satoti bhummattheyeva sāmivacanaṃ. Tatrāyaṃ atthadīpanā – ‘‘sā vedanā, so vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati ‘‘sayaṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañhi sati vedanāya eva vedanā katā hoti. Evañca vadanto imissā vedanāya pubbepi atthitaṃ anujānāti, sassataṃ dīpeti sassataṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ sassataṃ upagacchatīti attho. Purimañhi atthaṃ sandhāyevetaṃ bhagavatā vuttaṃ bhavissati, tasmā aṭṭhakathāyaṃ taṃ yojetvāvassa attho dīpito. Evampāhaṃ na vadāmīti ahaṃ ‘‘sā vedanā, so vediyatī’’ti evampi na vadāmi. ‘‘Sayaṃkataṃ sukhadukkha’’nti evampi na vadāmīti attho.
第十八条“此受感苦乐”句，是为反驳“自作自受苦乐”而说。在这里，“受”也只指根本意义的“感觉”。意义说明在此——此处，由于有觉，故能说“自作自受苦乐(自身所受苦乐)”。如是有觉，故作用于感觉上，因感觉而成立。这样说者也正承认，此感觉早已由前世存在，故强调恒常。其意是，因为这种见解昭示了超越彼境界，是恒常现起，因此称之为恒常。前一个意涵在注中给以说明，此因此理须结合注释，以明确说法。由此吸收后，我不以仅仅说“此受感，彼受感”为妥。“自作自受苦乐”的句子我亦不单独称之妥当。
Aññā vedanātiādi ‘‘paraṃkataṃ sukhadukkha’’nti laddhiyā paṭisedhanatthaṃ vuttaṃ. Idhāpi ayaṃ atthayojanā –‘‘aññā vedanā añño vediyatī’’ti kho, timbaruka, ādimhiyeva evaṃ sati pacchā yā purimapakkhe kārakavedanā, sā ucchinnā. Tāya pana kataṃ añño vediyatīti evaṃ uppannāya ucchedadiṭṭhiyā saddhiṃ sampayuttāya vedanāya abhitunnassa sato ‘‘paraṃkataṃ sukhadukkha’’nti ayaṃ laddhi hoti. Evañca vadanto kārako ucchinno, aññena paṭisandhi gahitāti ucchedaṃ dīpeti, ucchedaṃ gaṇhāti. Kasmā? Tassa hi taṃ dassanaṃ etaṃ pareti, etaṃ ucchedaṃ upagacchatīti attho. Idhāpi hi imāni padāni aṭṭhakathāyaṃ āharitvā yojitāneva. Imasmiṃ sutte vedanāsukhadukkhaṃ kathitaṃ. Tañca kho vipākasukhadukkhameva vaṭṭatīti vuttaṃ. Aṭṭhamaṃ.
“他感受”句，是基于“所生苦乐”反驳而说。此处义理联系是——“他感受他觉”即因，咖萨巴尊者，也基于此有所觉知。接着，作为因缘的前段感受（作用感觉）被断灭，故成灭。由此，产生“所生苦乐”之念，由灭见缭绕而融合感受，即觉知由因断灭，他感受连带产生的意念。由此可知，说因者已被断除，故重视与他觉的会合，如此点燃灭见，强调灭故。此乃灭见承接的意涵，故称灭，以此为义。为何？因为这种见解超出该境界，进入灭境界。故称灭。这里引用了注疏中多词，以加深阐释。此经里述及了感受苦乐，且即是果报感受苦乐，即称第八条。
9. Bālapaṇḍitasuttavaṇṇanā9. 愚者智者经注释
§19
19. Navame avijjānīvaraṇassāti avijjāya nivāritassa. Evamayaṃ kāyo samudāgatoti evaṃ avijjāya nivāritattā taṇhāya ca sampayuttattāyeva ayaṃ kāyo nibbatto. Ayañceva kāyoti ayañcassa attano saviññāṇako kāyo. Bahiddhā ca nāmarūpanti bahiddhā ca paresaṃ saviññāṇako kāyo. Attano ca parassa ca pañcahi khandhehi chahi āyatanehi cāpi ayaṃ attho dīpetabbova. Itthetaṃ dvayanti evametaṃ dvayaṃ. Dvayaṃ paṭicca phassoti aññattha cakkhurūpādīni dvayāni paṭicca cakkhusamphassādayo vuttā, idha pana ajjhattikabāhirāni āyatanāni. Mahādvayaṃ nāma kiretaṃ. Saḷevāyatanānīti saḷeva phassāyatanāni phassakāraṇāni. Yehi phuṭṭhoti yehi kāraṇabhūtehi āyatanehi uppannena phassena phuṭṭho. Aññatarenāti ettha paripuṇṇavasena aññataratā veditabbā. Tatrāti tasmiṃ bālapaṇḍitānaṃ kāyanibbattanādimhi. Ko adhippayāsoti ko adhikapayogo.
第十九节 “无明遮蔽”者，谓无明所遮止的状态。由此，身因无明所遮止，加上与渴爱相结合，故此身得以终止。这里所说的“此身”者，谓属于自己的识所依的身。外在则是名色，外在亦是他法识所依的身。此内他二者，以五蕴六处为内容，理应予以阐明。由此可知，此处分为二——所谓这二者即为“依缘触”，即以眼及色等二缘为依缘而生的眼触等；在此则指内内外外的六处，即所谓“大二”：六根感触因缘，能生触者。此二中，“感触”者，因六处所发生的触触；“因缘”者，即以此为因所发生的缘；又“彼此不同”者，须分别细究其圆满性。在此即为初学愚癡者对身体终止等之理解。所谓“哪为主导”者，问其主要关系为何。
Bhagavaṃmūlakāti bhagavā mūlaṃ etesanti bhagavaṃmūlakā. Idaṃ vuttaṃ hoti – ime, bhante, amhākaṃ dhammā pubbe kassapasammāsambuddhena uppāditā, tasmiṃ parinibbute ekaṃ buddhantaraṃ añño samaṇo vā brāhmaṇo vā ime dhamme uppādetuṃ samattho nāma nāhosi, bhagavatā pana no ime dhammā uppāditā. Bhagavantañhi nissāya mayaṃ ime dhamme ājānāma paṭivijjhāmāti evaṃ bhagavaṃmūlakā no, bhante, dhammāti. Bhagavaṃnettikāti bhagavā hi dhammānaṃ netā vinetā anunetā, yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gahetvā dassetāti dhammā bhagavaṃnettikā nāma honti. Bhagavaṃpaṭisaraṇāti catubhūmakadhammā sabbaññutaññāṇassa āpāthaṃ āgacchamānā bhagavati paṭisaranti nāmāti bhagavaṃpaṭisaraṇā. Paṭisarantīti samosaranti. Apica mahābodhimaṇḍe nisinnassa bhagavato paṭivedhavasena phasso āgacchati ‘‘ahaṃ bhagavā kinnāmo’’ti? Tvaṃ phusanaṭṭhena phasso nāma. Vedanā, saññā, saṅkhārā, viññāṇaṃ āgacchati ‘‘ahaṃ bhagavā kinnāma’’nti, tvaṃ vijānanaṭṭhena viññāṇaṃ nāmāti evaṃ catubhūmakadhammānaṃ yathāsabhāvato pāṭiyekkaṃ pāṭiyekkaṃ nāmaṃ gaṇhanto bhagavā dhamme paṭisaratīti bhagavaṃpaṭisaraṇā. Bhagavantaṃyeva paṭibhātūti bhagavatova etassa bhāsitassa attho upaṭṭhātu, tumheyeva no kathetvā dethāti attho.
所谓“以世尊为根基”，谓以世尊为根基者。此有说法——“诸位师长，诸法为过往咖萨巴正觉者所兴起；于此涅槃后，非他沙门婆罗门等能兴起此法，惟世尊犹存，然我等因依止世尊，能知晓及实现此法，故名为‘以世尊为根基’。”所谓“以世尊为引导”，即世尊为诸法之领导者、导引者、辅助者，依其本性一一逐一以名称示现，故谓法为“以世尊为引导”。所谓“以世尊为依归”，谓四大法（地、水、火、风）作为普遍智慧之所归宿而临近世尊，此谓以世尊为依归。“依归”即趋近于之义。於在大觉悟得道之地，世尊感知自身“我是世尊”，此感知即为“触”，触由受、想、行、识生起，受、想、行、识来表示“我是世尊”，依其本性逐一判别名号，称此为“以世尊为依归”。特指对世尊言说之意，非他人所论述。
Sāceva avijjāti ettha kiñcāpi sā avijjā ca taṇhā ca kammaṃ javāpetvā paṭisandhiṃ ākaḍḍhitvā niruddhā, yathā pana ajjāpi yaṃ hiyyo bhesajjaṃ pītaṃ, tadeva bhojanaṃ bhuñjāti sarikkhakattena tadevāti vuccati, evamidhāpi sā ceva avijjā sā ca taṇhāti idampi sarikkhakattena vuttaṃ. Brahmacariyanti maggabrahmacariyaṃ. Dukkhakkhayāyāti vaṭṭadukkhassa khayatthāya. Kāyūpago hotīti aññaṃ paṭisandhikāyaṃ upagantā hoti. Yadidaṃ brahmacariyavāsoti yo ayaṃ maggabrahmacariyavāso, ayaṃ bālato paṇḍitassa visesoti dasseti. Iti imasmiṃ sutte sabbopi sapaṭisandhiko puthujjano ‘‘bālo’’ti, appaṭisandhiko khīṇāsavo ‘‘paṇḍito’’ti vutto. Sotāpannasakadāgāmianāgāmino pana ‘‘paṇḍitā’’ti vā ‘‘bālā’’ti vā na vattabbā, bhajamānā pana paṇḍitapakkhaṃ bhajanti. Navamaṃ.
若称“无明”，意指无明及渴爱曾生起并增加业力及续转，虽今仍享用佚乐之药食，此喻如猕猴摘得竹林中果实而食用，故称如此。由此亦可见，无明与渴爱如此，谓之“竹林住行”。所谓修道行者，谓以道德修持破灭苦流，趋向苦灭。谓身所亲近者，赴往续转之他生命身。此谓所谓修持道德所居住者，分别显现愚人及智者之差异。经中称彼生起续转人士谓“愚”，已断无明者谓“智”。对得初果、二果、三果向来者，不应称为智或愚，然随其所护法门，多归向智慧一方。此为第九节。
10. Paccayasuttavaṇṇanā10. 缘经注释
§20
20. Dasame paṭiccasamuppādañca vo bhikkhave, desessāmi paṭiccasamuppanne ca dhammeti satthā imasmiṃ sutte paccaye ca paccayanibbatte ca sabhāvadhamme desessāmīti ubhayaṃ ārabhi. Uppādā vā tathāgatānanti tathāgatānaṃ uppādepi, buddhesu uppannesu anuppannesupi jātipaccayā jarāmaraṇaṃ, jātiyeva jarāmaraṇassa paccayo. Ṭhitāva sā dhātūti ṭhitova so paccayasabhāvo, na kadāci jāti jarāmaraṇassa paccayo na hoti. Dhammaṭṭhitatā dhammaniyāmatāti imehipi dvīhi paccayameva katheti. Paccayena hi paccayuppannā dhammā tiṭṭhanti, tasmā paccayova ‘‘dhammaṭṭhitatā’’ti vuccati. Paccayo dhamme niyameti, tasmā ‘‘dhammaniyāmatā’’ti vuccati. Idappaccayatāti imesaṃ jarāmaraṇādīnaṃ paccayā idappaccayā, idappaccayāva idappaccayatā. Tanti taṃ paccayaṃ. Abhisambujjhatīti ñāṇena abhisambujjhati. Abhisametīti ñāṇena abhisamāgacchati. Ācikkhatīti katheti. Desetīti dasseti. Paññāpetīti jānāpeti. Paṭṭhapetīti ñāṇamukhe ṭhapeti. Vivaratīti vivaritvā dasseti. Vibhajatīti vibhāgato dasseti. Uttānīkarotīti pākaṭaṃ karoti. Passathāti cāhāti passatha iti ca vadati. Kinti? Jātipaccayā, bhikkhave, jarāmaraṇantiādi.
第二十节 依缘起法者，比库们，我将说缘起法。缘起即如师所说，于本经中亦将论及因缘及所因生发之共法。所谓“生起”指如来诸佛所生起之法；又指在佛所生起而未生起者中，生起与未生起，生起则缘生老死，老死本身亦赖于生起。所谓“止住”谓止住者因缘俱足，不曾为生老死之因。就此二因而言，即称为法界固持或法则。此处所说因缘，谓依因缘而生存者曰“寄存”；依因缘而恒常不变者曰“法则”；以此因缘名，谓“法制”。所谓“现时因缘”者，即吾等因缘如老死等，现时因缘及其作用。本节含义分别名说，说明以智得知，明示，分别，公开，详细讲述，使之显然，分辨清楚，明朗，彰显，观见，确认，问答等意。问曰：“何者？”答曰：“生起因缘，即老死等”。
Itikho, bhikkhaveti evaṃ kho, bhikkhave. Yā tatrāti yā tesu ‘‘jātipaccayā jarāmaraṇa’’ntiādīsu. Tathatātiādīni paccayākārasseva vevacanāni. So tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattānaṃ dhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. Tatrāyaṃ vacanattho – imesaṃ paccayā idappaccayā, idappaccayā eva idappaccayatā, idappaccayānaṃ vā samūho idappaccayatā. Lakkhaṇaṃ panettha saddasatthato veditabbaṃ.
谓：比库们，如是，比库们，谓此处诸如“生起因缘、老死因缘”等，皆为因缘形态之表达。借此诸因缘，彼诸法广泛发生，遍及一切。所谓“如实”者，因缘和合时即实相存在，故称“如实”。此因缘诸法，彼若无因缘则不存在，故称“无如实”。又谓“非他法因缘所生”，即以诸因缘群组系生者谓“现时因缘”。此处意旨：当说诸因缘及其群组，其共同性质即为“现时因缘”。此处应以字句意义明辨。
Aniccanti hutvā abhāvaṭṭhena aniccaṃ. Ettha ca aniccanti na jarāmaraṇaṃ aniccaṃ, aniccasabhāvānaṃ pana khandhānaṃ jarāmaraṇattā aniccaṃ nāma jātaṃ. Saṅkhatādīsupi eseva nayo. Ettha ca saṅkhatanti paccayehi samāgantvā kataṃ. Paṭiccasamuppannanti paccaye nissāya uppannaṃ. Khayadhammanti khayasabhāvaṃ. Vayadhammanti vigacchanakasabhāvaṃ. Virāgadhammanti virajjanakasabhāvaṃ. Nirodhadhammanti nirujjhanakasabhāvaṃ. Jātiyāpi vuttanayeneva aniccatā veditabbā. Janakapaccayānaṃ vā kiccānubhāvakkhaṇe diṭṭhattā ekena pariyāyenettha aniccātiādīni yujjantiyeva. Bhavādayo aniccādisabhāvāyeva.
谓无常者，即虽成就而终必消失者。此处无常非指老死自身无常，而谓五蕴之无常，老死是因蕴之无常而生。此亦谓诸造作法之通例。所称“蕴集”者，即合于因缘而成。谓“缘起”者，即依止缘而生。谓“灭法”者，谓灭相法；“衰法”，谓消失法；“离染”，谓清净法；“灭尽”，谓寂灭法。老死等亦应依此无常义解。言及生起因缘，即于业果现象中，以一段过程示现无常起灭诸相。诸有诸法，皆属无常性质。
Sammappaññāyāti savipassanāya maggapaññāya. Pubbantanti purimaṃ atītanti attho. Ahosiṃ nu khotiādīsu ‘‘ahosiṃ nu kho nanu kho’’ti sassatākārañca adhiccasamuppattiākārañca nissāya atīte attano vijjamānatañca avijjamānatañca kaṅkhati. Kiṃ kāraṇanti na vattabbaṃ, ummattako viya bālaputhujjano yathā vā tathā vā pavattati. Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya ‘‘khattiyo nu kho ahosiṃ, brāhmaṇavessasuddagahaṭṭhapabbajitadevamanussānaṃ aññataro’’ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya ‘‘dīgho nu kho ahosiṃ rassaodātakaṇhapamāṇikaappamāṇikādīnaṃ aññataro’’ti kaṅkhati. Keci pana ‘‘issaranimmānādīni nissāya ‘kena nu kho kāraṇena ahosi’nti hetuto kaṅkhatī’’ti vadanti. Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya ‘‘khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā manusso’’ti attano paramparaṃ kaṅkhati. Sabbattheva pana addhānanti kālādhivacanametaṃ. Aparantanti anāgataṃ antaṃ. Bhavissāmi nu kho nanu khoti sassatākārañca ucchedākārañca nissāya anāgate attano vijjamānatañca avijjamānatañca kaṅkhati. Sesamettha vuttanayameva.
“正智”者，即清净内观之道的智慧。前此者，谓过去、已经过去之义。其文云：“果真存在乎、或自非存在乎？”此类语句，依赖永恒不变形态及超越生灭之存在形态，因怀疑自身过往存在与非存在，故生疑虑。何因？因不能言说，愚痴凡夫犹如狂人般，随意胡思乱想。譬如其以生而性别为由质问：“我乃王族乎？我乃婆罗门乎？我是独行天人或者是他人？”又以存在的连贯形态质疑：“我是否长寿？是否为血气充足者？是有量者还是无量者？”有人则凭借诸如主宰创造等根由，问：“此因缘为何而起呢？”生生死死，世代相承，以生死为由，疑惑自己历代身份诸如王族、婆罗门、天人或人类。总之对时间整体称为“现在”，对未来称为“将来”，对过去称为“终结”。生疑惑将来是否存有永恒不灭及超绝消灭的存在，此即已述引文所示。
Etarahivā paccuppannaṃ addhānanti idāni vā paṭisandhimādiṃ katvā cutipariyantaṃ sabbampi vattamānakālaṃ gahetvā. Ajjhattaṃ kathaṃkathī bhavissatīti attano khandhesu vicikicchī bhavissati. Ahaṃ nu khosmīti attano atthibhāvaṃ kaṅkhati. Yuttaṃ panetanti? Yuttaṃ ayuttanti kā ettha cintā. Apicettha idaṃ vatthumpi udāharanti – cūḷamātāya kira putto muṇḍo, mahāmātāya putto amuṇḍo, taṃ puttaṃ muṇḍesuṃ, so uṭṭhāya ‘‘ahaṃ nu kho cūḷamātāya putto’’ti cintesi. Evaṃ ahaṃ nu khosmīti kaṅkhā hoti. No nu khosmīti attano natthibhāvaṃ kaṅkhati. Tatrāpi idaṃ vatthu – eko kira macche gaṇhanto udake ciraṭṭhānena sītibhūtaṃ attano ūruṃ macchoti cintetvā pahari. Aparo susānapasse khettaṃ rakkhanto bhīto saṅkuṭito sayi, so paṭibujjhitvā attano jaṇṇukāni dve yakkhāti cintetvā pahari. Evaṃ no nu khosmīti kaṅkhati.
此处所说的“现在”，乃现时，或断裂重续等现象的总称。因执持此，执自我内中，故生疑惑，将如何于五蕴中发生。他自问：“我真是我乎？”此问内含肯定与否定两义，故顾虑双方之疑。更有实例比喻：一男子生于小母，而头发剃净；另一男子生于大母，头发未剃。此男子视剃发者为其子，自思“我确是小母之子”，由此生疑“我真是我乎”。又举例，一男子捕鱼，鱼体冷却附于其腿，他疑“我是否为鱼”；另一人守田时虑其恐惧，思“两只精怪是否紧逼我”，由此疑虑我之存在否。此即生死疑惑之例。
Kiṃ nu khosmīti khattiyova samāno attano khattiyabhāvaṃ kaṅkhati. Eseva nayo sesesupi. Devo pana samāno devabhāvaṃ ajānanto nāma natthi, sopi pana ‘‘ahaṃ rūpī nu kho arūpī nu kho’’tiādinā nayena kaṅkhati. Khattiyādayo kasmā na jānantīti ce? Apaccakkhā tesaṃ tattha tattha kule uppatti. Gahaṭṭhāpi ca potthalikādayo pabbajitasaññino, pabbajitāpi ‘‘kuppaṃ nu kho me kamma’’ntiādinā nayena gahaṭṭhasaññino. Manussāpi ca rājāno viya attani devasaññino honti. Kathaṃ nu khosmīti vuttanayameva. Kevalañhettha abbhantare jīvo nāma atthīti gahetvā tassa saṇṭhānākāraṃ nissāya ‘‘dīgho nu khosmi rassacaturassachaḷaṃsaaṭṭhaṃsasoḷasaṃsādīnaṃ aññatarappakāro’’ti kaṅkhanto kathaṃ nu khosmīti? Kaṅkhatīti veditabbo. Sarīrasaṇṭhānaṃ pana paccuppannaṃ ajānanto nāma natthi. Kuto āgato so kuhiṃ gāmī bhavissatīti attabhāvassa āgatigatiṭṭhānaṃ kaṅkhanto evaṃ kaṅkhati. Ariyasāvakassāti idha sotāpanno adhippeto, itarepi pana tayo avāritāyevāti. Dasamaṃ.
何谓“我真是我乎”？譬如一王族之人质疑自身王族身份。此理亦为余诸疑之根。如同天人无知自身天人身分，亦质疑“我乃色身体还是非色身体？”诸王族等为何不能知晓自身身份？因其曾流转多族群。城市主与卑贱人家出家者，亦因业感等因缘疑惑身份。人间诸王亦有自谓天人者。对此天人言语，此即前文所说疑惑。唯有知生命当下，体贴生命机缘之人，断除生死界限之疑，方可得解。此身集合体现今未知，故不知其从何而来，将赴何处，仍执其身身份，生忧惑。此处将阿拉汉初果即初入圣者称为“十果”末端，此外二果未决解也。
Āhāravaggo dutiyo. · 食品章第二。
3. Dasabalavaggo
第三、十力品。
1. Dasabalasuttavaṇṇanā1. 十力经注释
§21
21. Dasabalavaggassa paṭhamaṃ dutiyasseva saṅkhepo.
二十一、十力品第一及第二略述。
2. Dutiyadasabalasuttavaṇṇanā2. 第二十力经注释
§22
22. Dutiyaṃ bhagavatā attano ajjhāsayassa vasena vuttaṃ. Tattha dasabalasamannāgatoti dasahi balehi samannāgato. Balañca nāmetaṃ duvidhaṃ kāyabalañca ñāṇabalañca. Tesu tathāgatassa kāyabalaṃ hatthikulānusārena veditabbaṃ. Vuttañhetaṃ porāṇehi –
二十二、此为世尊依自心意所说。所谓十力，谓具备十种力量。力量二种，一为身力，一为智力。如古人云——
‘‘Kāḷāvakañca gaṅgeyyaṃ, paṇḍaraṃ tambapiṅgalaṃ;
『乌嘎拉瓦迦』及『迦讷耶』、『白迦』、『赭耆迦』、『香迦』、『吉迦』、『礼坡沙他』七种象征物。
Gandhamaṅgalahemañca, uposathachaddantime dasā’’ti.(ma. ni. aṭṭha. 1.148; vibha. aṭṭha. 760); –
十种象征，即《毗婆沙论》八百七十页与《中部尼》一百四十八页所说者是也：「乌嘎拉瓦迦、迦讷耶、白迦、赭耆迦、香迦、吉迦、礼坡沙他、倍舍多与醜陀迦等。」
Imāni dasa hatthikulāni. Tattha kāḷāvakanti pakatihatthikulaṃ daṭṭhabbaṃ. Yaṃ dasannaṃ purisānaṃ kāyabalaṃ, taṃ ekassa kāḷāvakassa hatthino. Yaṃ dasannaṃ kāḷāvakānaṃ balaṃ, taṃ ekassa gaṅgeyyassa. Yaṃ dasannaṃ gaṅgeyyānaṃ, taṃ ekassa paṇḍarassa. Yaṃ dasannaṃ paṇḍarānaṃ, taṃ ekassa tambassa. Yaṃ dasannaṃ tambānaṃ, taṃ ekassa piṅgalassa. Yaṃ dasannaṃ piṅgalānaṃ, taṃ ekassa gandhahatthino. Yaṃ dasannaṃ gandhahatthīnaṃ, taṃ ekassa maṅgalassa. Yaṃ dasannaṃ maṅgalānaṃ, taṃ ekassa hemavatassa. Yaṃ dasannaṃ hemavatānaṃ, taṃ ekassa uposathassa. Yaṃ dasannaṃ uposathānaṃ, taṃ ekassa chaddantassa. Yaṃ dasannaṃ chaddantānaṃ, taṃ ekassa tathāgatassa. Nārāyanasaṅghātabalantipi idameva vuccati. Tadetaṃ pakatihatthigaṇanāya hatthīnaṃ koṭisahassānaṃ, purisagaṇanāya dasannaṃ purisakoṭisahassānaṃ balaṃ hoti. Idaṃ tāva tathāgatassa kāyabalaṃ. ‘‘Dasabalasamannāgato’’ti ettha pana etaṃ saṅgahaṃ na gacchati. Etañhi bāhirakaṃ lāmakaṃ tiracchānagatānaṃ sīhādīnampi hoti. Etañhi nissāya dukkhapariññā vā samudayappahānaṃ vā maggabhāvanā vā phalasacchikiriyā vā natthi. Aññaṃ pana dasasu ṭhānesu akampanatthena upatthambhanatthena ca dasavidhaṃ ñāṇabalaṃ nāma atthi. Taṃ sandhāya vuttaṃ ‘‘dasabalasamannāgato’’ti.
此为十种手象征物。其间『乌嘎拉瓦迦』者，应见为具体的手象征。此十人之体力，即相当于一位乌嘎拉瓦迦手下之力；十全乌嘎拉瓦迦之力，相当一位迦讷耶手之力；十迦讷耶之力，相当一位白迦之力；十白迦之力，相当一位赭耆迦之力；十赭耆迦之力，相当一位香迦之力；十香迦之力，相当一位吉迦之力；十吉迦之力，相当一位礼坡沙他之力；十礼坡沙他之力，相当一位倍舍多之力；十倍舍多之力，相当一位醜陀迦之力；十醜陀迦之力，相当一位世尊之力。此称谓为众人合力之总力。此是对外形手数的说明，手数达到千万之多，折算为人数则是十亿级之力。此即世尊之身力。但谓“具十力者”时，不涵盖外在及内移、邪曲及狮子等强者。此以此制约，并无通达苦集灭道之理，亦无得证圣果之功德。于其他十处以稳固无动为依托，称为十种智力。由此述“具十种力”之义。
Katamaṃ pana tanti? Ṭhānāṭṭhānādīnaṃ yathābhūtaṃ jānanaṃ. Seyyathidaṃ – ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato jānanaṃ ekaṃ, atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso yathābhūtaṃ vipākajānanaṃ ekaṃ, sabbatthagāminipaṭipadājānanaṃ ekaṃ, anekadhātunānādhātulokajānanaṃ ekaṃ, parasattānaṃ parapuggalānaṃ nānādhimuttikatājānanaṃ ekaṃ, tesaṃyeva indriyaparopariyattajānanaṃ ekaṃ, jhānavimokkhasamādhisamāpattīnaṃ saṃkilesavodānavuṭṭhānajānanaṃ ekaṃ, pubbenivāsajānanaṃ ekaṃ, sattānaṃ cutūpapātajānanaṃ ekaṃ, āsavakkhayajānanaṃ ekanti. Abhidhamme pana –
何为此十力？即对处所、场所等如实之认识。譬如：从处对处、场所对场所之了知为一；对过去、未来与现在诸业缘起、其因果之了知为一；对普遍通达之修行路径认知为一；对多种元素、不同世界之了解为一；对他众生及他个人种种慧解为一；特于诸根及互相调摄的了知为一；对禅那、解脱、三摩地之取证、烦恼断除的了知为一；对前生之识见为一；对众生死后现象的了知为一；对烦恼灭尽的了知为一。此谓殊胜之智慧。
‘‘Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti , parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetī’’ti.
于阿毗达摩中说：“如来对处所与场所等如实察知。以此所知，如来成就了如来力，借此力量，如来能识别所有痴迷场所，众多弟子闻之如狮子吼，转动法轮。”
Ādinā (vibha. 760) nayena vitthārato āgatāneva. Atthavaṇṇanāpi nesaṃ vibhaṅgaṭṭhakathāyañceva (vibha. aṭṭha. 760) papañcasūdaniyā ca majjhimaṭṭhakathāya (ma. ni. aṭṭha. 1.148) sabbākārato vuttā. Sā tattha vuttanayeneva gahetabbā.
以上乃由《毗婆沙论》八百七十页详细解说，并于《中部尼》一百四十八页及《中部注疏》中亦有详尽论述，一应取用彼处所言理据。
Catūhi ca vesārajjehīti ettha sārajjapaṭipakkhaṃ vesārajjaṃ, catūsu ṭhānesu vesārajjabhāvaṃ paccavekkhantassa uppannasomanassamayañāṇassetaṃ nāmaṃ. Katamesu catūsu? ‘‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’’tiādīsu codanāvatthūsu. Tatrāyaṃ pāḷi –
关于“Catūhi ca vesārajjehīti”，此处所谓的“vesārajja”，应理解为遵行清净的本质，强调对“vesārajjabhāva”即清净性质在四种场合的观察。此四处即指“正自觉者明知这些法为无明所不染”之教导中的四个鼓励背景。具体何处四处？如经中所说：“比库们，四种如来的清净……是哪四种？即‘正自觉者知道这些法非无明所染’等勉励语境。”
‘‘Cattārimāni, bhikkhave, tathāgatassa vesārajjāni…pe…. Katamāni cattāri? ‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ saha dhammena paṭicodessatīti nimittametaṃ, bhikkhave, na samanupassāmi. Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. ‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti tatra vata maṃ…pe… ‘ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyā’ti tatra vata maṃ…pe… ‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti tatra vata maṃ samaṇo vā brāhmaṇo vā…pe… vesārajjappatto viharāmī’’ti (a. ni. 4.8).
经文言：“比库们，如来的四种清净……四者为何？‘正自觉者明知这些法非无明所染’等，世尊、外道、婆罗门、天人、魔、梵天或任何与世间法具因缘者皆不会妄语。是故，我比库不以妄语犯戒，无畏，无惧，行清净之法。‘断尽烦恼者知此烦恼不复萌生’等，‘诸妨碍法修行者除之则无妨碍’等，‘授教为益者正行不背离正苦灭道’等比喻，皆显示如来清净行保持如此。”（《增支部·4.8》）
Āsabhaṃ ṭhānanti seṭṭhaṭṭhānaṃ uttamaṭṭhānaṃ. Āsabhā vā pubbabuddhā, tesaṃ ṭhānanti attho. Apica gavasatajeṭṭhako usabho, gavasahassajeṭṭhako vasabho, vajasatajeṭṭhako vā usabho, vajasahassajeṭṭhako vasabho, sabbagavaseṭṭho sabbaparissayasaho seto pāsādiko mahābhāravaho asanisatasaddehipi asampakampiyo nisabho, so idha usabhoti adhippeto. Idampi hi tassa pariyāyavacanaṃ. Usabhassa idanti āsabhaṃ. Ṭhānanti catūhi pādehi pathaviṃ uppīḷetvā avaṭṭhānaṃ (ma. ni. 1.150). Idaṃ pana āsabhaṃ viyāti āsabhaṃ. Yatheva hi nisabhasaṅkhāto usabho usabhabalena samannāgato catūhi pādehi pathaviṃ uppīḷetvā acalaṭṭhānena tiṭṭhati, evaṃ tathāgatopi dasahi tathāgatabalehi samannāgato catūhi vesārajjapādehi aṭṭhaparisapathaviṃ uppīḷetvā sadevake loke kenaci paccatthikena paccāmittena akampiyo acalaṭṭhānena tiṭṭhati. Evaṃ tiṭṭhamāno ca taṃ āsabhaṃ ṭhānaṃ paṭijānāti upagacchati na paccakkhāti, attani āropeti. Tena vuttaṃ ‘‘āsabhaṃ ṭhānaṃ paṭijānātī’’ti.
“Āsabha”即犀牛，喻为最上、至高之处。犀牛或前佛皆谓之所在。又如牛群中最壮大者乌沙博或那沙博为群主，肩负护卫职责，不动摇，即犀牛。此为犀牛之别称。犀牛以四蹄踏地而驻足（《大念处经注·1.150》）。此“āsabha”即犀牛。正如犀牛体强力大，四足稳固踏地不动，犀牛立于原地无摇晃，同样如来以十力庄严，四足稳立于八正道之地，坚定不动于世间，任凭诸天侍者也无法撼动。如来由此认知此犀牛之所，也靠近不离，自证不远离。故有云“识犀牛之所。”
Parisāsūti ‘‘aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? Khattiyaparisā brāhmaṇaparisā gahapatiparisā samaṇaparisā cātumahārājikaparisā tāvatiṃsaparisā māraparisā brahmaparisā’’ti, imāsu aṭṭhasu parisāsu. Sīhanādaṃ nadatīti seṭṭhanādaṃ abhītanādaṃ nadati, sīhanādasadisaṃ vā nādaṃ nadati. Ayamattho sīhanādasuttena dīpetabbo. Yathā vā sīho sahanato ceva hananato ca sīhoti vuccati, evaṃ tathāgato lokadhammānaṃ sahanato parappavādānañca hananato sīhoti vuccati. Evaṃ vuttassa sīhassa nādaṃ sīhanādaṃ. Tattha yathā sīho sīhabalena samannāgato sabbattha visārado vigatalomahaṃso sīhanādaṃ nadati, evaṃ tathāgatasīhopi tathāgatabalehi samannāgato aṭṭhasu parisāsu visārado vigatalomahaṃso, ‘‘iti rūpa’’ntiādinā nayena nānāvidhadesanāvilāsasampannaṃ sīhanādaṃ nadati. Tena vuttaṃ ‘‘parisāsu sīhanādaṃ nadatī’’ti.
“Parisā”即八大众部，例如《沙利子经》中记有：“沙利子，八众是也。何以八众？即士族众、婆罗门众、居士众、沙门众、四大王众、三十三天众、魔众、梵天众。”此八众中的声音如狮吼，发出最上、威猛、可敬之声，非轻声细语。此狮吼声应以“狮吼”名之。如狮子以狮力威震四方，除去恐惧，故名狮吼。譬如如来以佛力庄严八众，发出多种教说，令人开悟安住，声如狮吼。故有言：“八众中作狮吼声。”
Brahmacakkaṃ pavattetīti ettha brahmanti seṭṭhaṃ uttamaṃ, visuddhassa dhammacakkassetaṃ adhivacanaṃ. Taṃ pana dhammacakkaṃ duvidhaṃ hoti paṭivedhañāṇañca desanāñāṇañca. Tattha paññāpabhāvitaṃ attano ariyaphalāvahaṃ paṭivedhañāṇaṃ, karuṇāpabhāvitaṃ sāvakānaṃ ariyaphalāvahaṃ desanāñāṇaṃ. Tattha paṭivedhañāṇaṃ uppajjamānaṃ uppannanti duvidhaṃ. Tañhi abhinikkhamanato paṭṭhāya yāva arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Tusitabhavanato vā yāva mahābodhipallaṅke arahattamaggā uppajjamānaṃ, phalakkhaṇe uppannaṃ nāma. Dīpaṅkarato vā paṭṭhāya yāva arahattamaggā uppajjamānaṃ , phalakkhaṇe uppannaṃ nāma. Desanāñāṇampi pavattamānaṃ pavattanti duvidhaṃ. Tañhi yāva aññāsikoṇḍaññassa sotāpattimaggā pavattamānaṃ, phalakkhaṇe pavattaṃ nāma. Tesu paṭivedhañāṇaṃ lokuttaraṃ, desanāñāṇaṃ lokiyaṃ. Ubhayampi panetaṃ aññehi asādhāraṇaṃ buddhānaṃyeva orasañāṇaṃ.
“Brahmacakkaṃ pavattetīti”指“转法轮”，此处“梵”即最高、至上，谓清净法轮。法轮有二，即“觉知之法”与“教说之法”。其觉知法是自证圣果之智慧，教说法是悲悯众生而宣说圣果智慧。觉知法兴起分两类：一为由修行起始直达阿拉汉道时之见解；二为由净土菩提至阿拉汉道。列举包括第一个阿拉汉以及一切圆满觉者智慧。教说法亦有两类，一为启发初果入流果道，称为显教；其他为世俗法。觉知与教说皆为不同于常人之非凡智慧，唯佛具有。
Idāni yaṃ iminā ñāṇena samannāgato sīhanādaṃ nadati, taṃ dassetuṃ iti rūpantiādimāha. Tattha iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, ito uddhaṃ rūpaṃ natthīti ruppanasabhāvañceva bhūtupādāyabhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesarūpapariggaho vutto. Iti rūpassa samudayoti iminā evaṃ pariggahitassa rūpassa samudayo vutto. Tattha itīti evaṃ samudayo hotīti attho. Tassa vitthāro ‘‘avijjāsamudayā rūpasamudayo taṇhāsamudayā, kammasamudayā āhārasamudayā rūpasamudayoti nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passatī’’ti (paṭi. ma. 1.50) evaṃ veditabbo. Atthaṅgamepi ‘‘avijjānirodhā rūpanirodho…pe… vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa nirodhaṃ passatī’’ti ayaṃ vitthāro.
此时借“狮吼之声”喻示清净智慧显现。《“此形”之类即指诸法之相，或彼竭尽时无此相，故本质为无常。诸法生起因缘显显，视诸法之生起当明白无明、生起、渴爱、业、摄取、形色等诸因缘之聚合，明其从生起到灭除之理。详见《毗婆沙·1.50》及《阿毗达摩义章》中的说明：“无明生起即形色生起、渴爱生起、业生起、摄取生起，及灭除形色之理。”同样“无明灭即形色灭”等理亦详述如是。
Iti vedanātiādīsupi ayaṃ vedanā ettakā vedanā, ito uddhaṃ vedanā natthi, ayaṃ saññā, ime saṅkhārā, idaṃ viññāṇaṃ ettakaṃ viññāṇaṃ , ito uddhaṃ viññāṇaṃ natthīti vedayitasañjānanaabhisaṅkharaṇavijānanasabhāvañceva sukhādirūpasaññādiphassādicakkhuviññāṇādibhedañca ādiṃ katvā lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena anavasesavedanāsaññāsaṅkhāraviññāṇapariggaho vutto. Iti vedanāya samudayotiādīhi pana evaṃ pariggahitānaṃ vedanāsaññāsaṅkhāraviññāṇānaṃ samudayo vutto. Tatrāpi itīti evaṃ samudayo hotīti attho. Tesampi vitthāro ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) rūpe vuttanayeneva veditabbo. Ayaṃ pana viseso – tīsu khandhesu ‘‘āhārasamudayā’’ti avatvā ‘‘phassasamudayā’’ti vattabbaṃ, viññāṇakkhandhe ‘‘nāmarūpasamudayā’’ti. Atthaṅgamapadampi tesaṃyeva vasena yojetabbaṃ. Ayamettha saṅkhepo. Vitthārato pana udayabbayavinicchayo sabbākāraparipūro visuddhimagge vutto.
由此可知，感受及以下诸法中，此感受即为此量的感受，从此量以上则无此感受。此为识，此蕴，诸行，此乃识，是诸心所造作的觉知、认知、分别、诸相、感受等，以及眼识等诸识的分别。以此为始，依其特征、性质、宣说及所依处详说，而非余外之感受、识、行、想四蕴兼备之总集。故感受之集起乃以诸感受、想、行、识四法所总摄者而言。诚然，集起即是如是。其详细说为“无明之集即是感受之集”；此亦当依所说依理而认识。其特别处在三蕴中，即色蕴中为“饮食之集”，受触境界是“触之集”，识蕴中是“名色之集”。该依依止之义连贯解释。此为略说。然详细之集起与灭尽之辨析，贯穿一切因缘，论证净道，皆已述于前文。
Imasmiṃsati idaṃ hotīti ayampi aparo sīhanādo. Tassattho – imasmiṃ avijjādike paccaye sati idaṃ saṅkhārādikaṃ phalaṃ hoti. Imassuppādā idaṃ uppajjatīti imassa avijjādikassa paccayassa uppādā idaṃ saṅkhārādikaṃ phalaṃ uppajjati. Imasmiṃ asati idaṃ na hotīti imasmiṃ avijjādike paccaye asati idaṃ saṅkhārādikaṃ phalaṃ na hoti. Imassa nirodhā idaṃ nirujjhatīti imassa avijjādikassa paccayassa nirodhā idaṃ saṅkhārādikaṃ phalaṃ nirujjhati. Idāni yathā taṃ hoti ceva nirujjhati ca, taṃ vitthārato dassetuṃ yadidaṃ avijjāpaccayā saṅkhārātiādimāha.
此处说“是此即是”者，此亦另一种狮子吼。其意谓——在无明等因缘存在之时，有此诸行等之果报。此无明等因缘生起时，生起此诸行等之果报。此无明等因缘不存时，则无此诸行等之果报。此因缘灭时，则此诸行等之果报亦灭。现今正如所述，其生起与灭尽，特为详细显现，故此断无明因为诸行等起始之故。
Evaṃ svākkhātoti evaṃ pañcakkhandhavibhajanādivasena suṭṭhu akkhāto kathito. Dhammoti pañcakkhandhapaccayākāradhammo. Uttānoti anikujjito. Vivaṭoti vivaritvā ṭhapito. Pakāsitoti dīpito jotito. Chinnapilotikoti pilotikā vuccati chinnaṃ bhinnaṃ tattha tattha sibbitagaṇṭhitaṃ jiṇṇavatthaṃ, taṃ yassa natthīti aṭṭhahatthaṃ navahatthaṃ vā ahatasāṭakaṃ nivattho, so chinnapilotiko nāma. Ayampi dhammo tādiso. Na hettha kohaññādivasena chinnabhinnasibbitagaṇṭhitabhāvo atthi. Apica khuddakasāṭakopi pilotikāti vuccati, sā yassa natthi, aṭṭhanavahattho mahāpaṭo atthi, sopi chinnapilotiko, apagatapilotikoti attho. Tādiso ayaṃ dhammo. Yathā hi catuhatthaṃ sāṭakaṃ gahetvā pariggahaṇaṃ karonto puriso ito cito ca añchanto kilamati, evaṃ bāhirakasamaye pabbajitā attano parittakaṃ dhammaṃ ‘‘evaṃ sati evaṃ bhavissatī’’ti kappetvā kappetvā vaḍḍhentā kilamanti. Yathā pana aṭṭhahatthanavahatthena pariggahaṇaṃ karonto yathāruci pārupati na kilamati, natthi tattha añchitvā vaḍḍhanakiccaṃ; evaṃ imasmimpi dhamme kappetvā kappetvā vibhajanakiccaṃ natthi, tehi tehi kāraṇehi mayāva ayaṃ dhammo suvibhatto suvitthāritoti idampi sandhāya ‘‘chinnapilotiko’’ti āha. Apica kacavaropi pilotikāti vuccati, imasmiñca sāsane samaṇakacavaraṃ nāma patiṭṭhātuṃ na labhati. Tenevāha –
是故称“正宣说”，以五蕴分别法等，圆明诠释。法者，五蕴相因缘之法。生起，谓不堕折。展开，谓揭示立定。显现，谓点燃照耀。断净，谓断除烦恼如枯枝。此“枯枝”指枯断、分断、缠结、陈腐之麻绳，约长八尺或九尺，有六十结之断绳，名为枯枝。此法亦如是。此非断于何因缘等，实无破碎缠结之状。最小之绳亦称“枯枝”，即无相短绳，约八九尺长皆谓枯枝，断除枯枝意。此法为如是。举例说，四十八尺绳取而保管，其人内外牵拉纵缠，如是出家人于世间正法，自护护自身所受之法，怀念“如是如是，当生当成”，勤修不懈。若以八九尺母绳收藏随心喜好，则不牵缠不需增长修习，如是此法反复精勤，并无分别。以此众因缘，我已详述此法纯熟圆备。由此故称“枯枝法”，又称为“沙门衣”。此教法中，沙门衣未能确立故有此语。故言——
‘‘Kāraṇḍavaṃ niddhamatha, kasambuṃ apakassatha;
“敲击葫芦，使之沉默，敲响辣莎叶，不发声响；
Tato palāpe vāhetha, assamaṇe samaṇamānine.
故尔，应当斥责，恶沙门者，彼疑恶沙门。
‘‘Niddhamitvāna pāpicche, pāpaācāragocare;
“既敲击，彼恶者，行为不净；
Suddhā suddhehi saṃvāsaṃ, kappayavho patissatā;
『清净』者，以清净之法相应的安住、守护。
Tato samaggā nipakā, dukkhassantaṃ karissathā’’ti. (a. ni. 8.10);
随后，精熟于合和之道者，当作苦的止息。
Iti samaṇakacavarassa chinnattāpi ayaṃ dhammo chinnapilotiko nāma hoti.
如是，戒衣破损者，此法名为破衣童子。
Alamevāti yuttameva. Saddhāpabbajitenāti saddhāya pabbajitena. Kulaputtenāti dve kulaputtā ācārakulaputto jātikulaputto ca. Tattha yo yato kutoci kulā pabbajitvā sīlādayo pañca dhammakkhandhe pūreti, ayaṃ ācārakulaputto nāma. Yo pana yasakulaputtādayo viya jātisampannakulā pabbajito, ayaṃ jātikulaputto nāma. Tesu idha ācārakulaputto adhippeto. Sace pana jātikulaputto ācāravā hoti, ayaṃ uttamoyeva. Evarūpena kulaputtena. Vīriyaṃ ārabhitunti caturaṅgasamannāgataṃ vīriyaṃ kātuṃ. Idānissa caturaṅgaṃ dassento kāmaṃ taco cātiādimāha. Ettha hi taco ekaṃ aṅgaṃ, nhāru ekaṃ, aṭṭhi ekaṃ, maṃsalohitaṃ ekanti. Idañca pana caturaṅgasamannāgataṃ vīriyaṃ adhiṭṭhahantena navasu ṭhānesu samādhātabbaṃ purebhatte pacchābhatte purimayāme majjhimayāme pacchimayāme gamane ṭhāne nisajjāya sayaneti.
“阿罗摩若提”即是适合者；“信出家者”是指以信心出家的。所谓“族子”，是有二类族子：一曰习俗族子，二曰出身族子。前者是依某方家族习俗而出家，修满戒五法，名为习俗族子；后者则如出于有傅承世族，出生纯正、世族完整者，名为出身族子。在此，习俗族子居于统领地位。若出身族子持有习俗心态，则是更上乘者。由此说“族子”。所谓精进，是指兼具四德之精进。今此四德精进，表明欲乐、羞耻等。“羞耻”者有四支：皮肤、毛发、骨骼、筋肉血脉。如今此四支兼具之精进，持守于九地：前边、后边、前中、后中、行路时、坐处、卧卧处中。
Dukkhaṃ, bhikkhave, kusīto viharatīti imasmiṃ sāsane yo kusīto puggalo, so dukkhaṃ viharati. Bāhirasamaye pana yo kusīto, so sukhaṃ viharati. Vokiṇṇoti missībhūto. Sadatthanti sobhanaṃ vā atthaṃ sakaṃ vā atthaṃ, ubhayenāpi arahattameva adhippetaṃ. Parihāpetīti hāpeti na pāpuṇāti. Kusītapuggalassa hi cha dvārāni aguttāni honti, tīṇi kammāni aparisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ apariyodātaṃ, bhinnājīvo kulūpako hoti. So sabrahmacārīnaṃ akkhimhi patitarajaṃ viya upaghātakaro hutvā dukkhaṃ viharati, pīṭhamaddano ceva hoti laṇḍapūrako ca, satthu ajjhāsayaṃ gahetuṃ na sakkoti, dullabhaṃ khaṇaṃ virādheti, tena bhutto raṭṭhapiṇḍopi na mahapphalo hoti.
比库们，于此教法中，若有人秽污者，彼则在苦中安住；若秽污之人处于外境，则安住于乐。谓“流散”，即失去。真正意即美善义、有益义，二者皆以阿拉汉为尊。谓“排除”，是指除去而未得。秽污者，两扇门未闭，三业不净，生活脏乱，品德未洁，生命破碎，如同自取其苦，处于痛苦之中，是如出家人滴泪般侵入痛苦，压迫加害。彼不能摧伏师意，至痛难忍，蝇蚊咬噬后，所获功德甚至王土皆非大果。
Āraddhavīriyo ca kho, bhikkhaveti āraddhavīriyo puggalo imasmiṃyeva sāsane sukhaṃ viharati. Bāhirasamaye pana yo āraddhavīriyo, so dukkhaṃ viharati. Pavivittoti vivitto viyutto hutvā. Sadatthaṃ paripūretīti arahattaṃ pāpuṇāti. Āraddhavīriyassa hi cha dvārāni suguttāni honti, tīṇi kammāni parisuddhāni, ājīvaṭṭhamakaṃ sīlaṃ pariyodātaṃ sabrahmacārīnaṃ akkhimhi susītalañjanaṃ viya dhātugatacandanaṃ viya ca manāpo hutvā sukhaṃ viharati, satthu ajjhāsayaṃ gahetuṃ sakkoti. Satthā hi –
比库们，奋进精进者，于此教法中安住于快乐；若外境中奋进者，则处于苦。谓“专注”，即胜离、解脱。真正意即成就，乃至阿拉汉果。奋进者，有两扇门已闭，三业纯净，生活合理，道德洁净，如出家人眼中明净之白涂，犹如树脂和檀香，得心安乐，能接受师意。世尊……
‘‘Ciraṃ jīva mahāvīra, kappaṃ tiṭṭha mahāmunī’’ti –
「愿长寿大勇士，愿成为千劫常住的大圣人」——
Evaṃ gotamiyā vandito, ‘‘na kho, gotami, tathāgatā evaṃ vanditabbā’’ti paṭikkhipitvā tāya yācito vanditabbākāraṃ ācikkhanto evamāha –
果德弥向果德弥尼顶礼致敬，并否定说：「果德弥尼，唯如来当受此敬」，随即拒绝并要求果德弥尼传授应当敬礼之法，遂如是说——
‘‘Āraddhavīriye pahitatte, niccaṃ daḷhaparakkame;
「发起坚强精进，勤修正行，常行坚定勇猛，
Samagge sāvake passa, esā buddhāna vandanā’’ti. (apa. therī 2.2.171);
观察团结的弟子，这即是对佛的礼敬。」（出自《阿波罗长老尼传》2.2.171）
Evaṃ āraddhavīriyo satthu ajjhāsayaṃ gahetuṃ sakkoti, dullabhaṃ khaṇaṃ na virādheti. Tassa hi buddhuppādo dhammadesanā saṅghasuppaṭipatti saphalā hoti saudrayā, raṭṭhapiṇḍopi tena bhutto mahapphalo hoti.
如是发起坚强精进者，能够具足圣者的意趣，不轻易退转。这是因为佛陀的出现、法的宣说及僧团的和合随行，皆使其功德圆满。故而其家室、国家亦因其受到供养而获得巨大利益。
Hīnenaaggassāti hīnāya saddhāya hīnena vīriyena hīnāya satiyā hīnena samādhinā hīnāya paññāya aggasaṅkhātassa arahattassa patti nāma na hoti. Aggena ca khoti aggehi saddhādīhi aggassa arahattassa patti hoti. Maṇḍapeyyanti pasannaṭṭhena maṇḍaṃ, pātabbaṭṭhena peyyaṃ. Yañhi pivitvā antaravīthiyaṃ patito visaññī attano sāṭakādīnampi assāmiko hoti, taṃ pasannampi na pātabbaṃ, mayhaṃ pana sāsanaṃ evaṃ pasannañca pātabbañcāti dassento ‘‘maṇḍapeyya’’nti āha.
所谓贤者之首者，非以微弱的信心、微弱的精进、微弱的念、微弱的定、微弱的慧所成就，微弱者不能成就贤者之首。唯有以诸上首如信等功德，贤者之首方得成就。比喻如若面色和悦则为悦（华盖）之义，面色灰暗则是不悦（华盖）。若饮酒跌入低窠之中，则此污秽身乃染恶迹，显现其不洁，是无法如同和颜悦色般沐浴敬礼，诸行相皆应清净庄严，由此显露「若能清净庄严，方可礼敬」之义。」
Tattha tividho maṇḍo – desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍoti. Katamo desanāmaṇḍo? Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, catunnaṃ satipaṭṭhānānaṃ…pe… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā…pe… uttānīkammaṃ, ayaṃ desanāmaṇḍo. Katamo paṭiggahamaṇḍo? Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro, ayaṃ paṭiggahamaṇḍo. Katamo brahmacariyamaṇḍo? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi, ayaṃ brahmacariyamaṇḍo. Apica adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo, assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti maṇḍapeyyantiādināpi (paṭi. ma. 1.238) nayenettha attho veditabbo. Satthā sammukhībhūtoti idamettha kāraṇavacanaṃ. Yasmā satthā sammukhībhūto, tasmā vīriyasampayogaṃ katvā pivatha etaṃ maṇḍaṃ. Bāhirakañhi bhesajjamaṇḍampi vejjassa asammukhā pivantānaṃ pamāṇaṃ vā uggamanaṃ vā niggamanaṃ vā na jānāmāti āsaṅkā hoti. Vejjasammukhā pana ‘‘vejjo jānissatī’’ti nirāsaṅkā pivanti. Evameva amhākaṃ dhammassāmi satthā sammukhībhūtoti vīriyaṃ katvā pivathāti maṇḍapāne nesaṃ niyojento tasmātiha, bhikkhavetiādimāha. Tattha saphalāti sānisaṃsā. Saudrayāti savaḍḍhi. Idāni niyojanānurūpaṃ sikkhitabbataṃ niddisanto attatthaṃ vā hi, bhikkhavetiādimāha. Tattha attatthanti attano atthabhūtaṃ arahattaṃ. Appamādena sampādetunti appamādena sabbakiccāni kātuṃ. Paratthanti paccayadāyakānaṃ mahapphalānisaṃsaṃ. Sesaṃ sabbattha uttānamevāti. Dutiyaṃ.
其中有三种坛场——说法坛场、接受坛场和清净行坛场。何者为说法坛场？即宣示四圣谛的事，包含四圣谛的宣说、开示、阐发、分解与宣立，以及四念处……和圣八正道的宣示……及宣立等事，这便是说法坛场。何者为接受坛场？指的是比库、比库尼、近事男、近事女、天人、凡夫等，凡所有知者皆为此坛场。何者为清净行坛场？即是圣八正道，像正见……直到正定，这即是清净行坛场。此外还有教令坛场，即为法根——正信不信之别，弃恶法而受持善法的戒根坛场。此坛场一词当如此理解。谓“师长亲近”是此话的因缘所在。因为师长已亲近，所以同力精进而欢喜饮用此坛。外方医药坛场，医者未亲近者则不知其量，不知其解除或调摄，故亦成疑虑。而医者已亲近，则患者无疑，安心饮服。正如我们的法师已亲近，所以精进饮用此坛场之理，故有向坛场献礼称“比库”等言。此处“成果”谓福报。众亲族谓四衰。现今应顺从修学之事而言，此处指自己理趣，即成就己之成就称阿拉汉。所谓勤勉成就者，即指勤勉行诸事。所谓他利，则指为诸因缘捐献大福报。余皆总称为宣立。此为第二。
3. Upanisasuttavaṇṇanā3. 依止经注释
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23. Tatiye ‘‘jānato aha’’ntiādīsu jānatoti jānantassa. Passatoti passantassa. Dvepi padāni ekatthāni, byañjanameva nānaṃ. Evaṃ santepi ‘‘jānato’’ti ñāṇalakkhaṇaṃ upādāya puggalaṃ niddisati. Jānanalakkhaṇañhi ñāṇaṃ. ‘‘Passato’’ti ñāṇappabhāvaṃ upādāya. Passanappabhāvañhi ñāṇaṃ, ñāṇasamaṅgīpuggalo cakkhumā viya cakkhunā rūpāni , ñāṇena vivaṭe dhamme passati. Āsavānaṃ khayanti ettha āsavānaṃ pahānaṃ asamuppādo khīṇākāro natthibhāvoti ayampi āsavakkhayoti vuccati, bhaṅgopi maggaphalanibbānānipi. ‘‘Āsavānaṃ khayā anāsavaṃ cetovimutti’’ntiādīsu (ma. ni. 1.438; vibha. 831) hi khīṇākāro āsavakkhayoti vuccati. ‘‘Yo āsavānaṃ khayo vayo bhedo paribhedo aniccatā antaradhāna’’nti (vibha. 354) ettha bhaṅgo.
二十三、关于“得知自我……”等句中的“得知”，是“知”的所有格形式；“看见”是“看”的所有格形式。二者虽形态不同，音声亦有区别，但含义相同。如此，“得知”标识具慧者的特征。所谓“知相”，即慧。“看见”是慧光的标记。慧光即智慧，具有了慧性的人如视觉之于眼，能明了事相，洞见法理。于此处，污垢尽灭，即污垢断灭，无烦恼，亦谓无生，故称为“污垢灭”。断灭亦适用于圣道果涅槃等。“污垢灭即无污之心解脱”等句（《母尼经》、《净一经》），其无烦恼形态即称“污垢灭”。“污垢灭即老死变化、分解、无常、消失”等句（《净一经释》），此谓断灭。
‘‘Sekkhassa sikkhamānassa, ujumaggānusārino;
“已受戒之学者，依正道行者；
Khayasmiṃ paṭhamaṃ ñāṇaṃ, tato aññā anantarā’’ti. (itivu. 62); –
先于灭尽第一智慧，继之而有第二智慧。”（《胜义部》62经）；——
Ettha maggo. So hi āsave khepento vūpasamento uppajjati, tasmā āsavānaṃ khayoti vutto. ‘‘Āsavānaṃ khayā samaṇo hotī’’ti ettha phalaṃ. Tañhi āsavānaṃ khīṇante uppajjati, tasmā āsavānaṃ khayoti vuttaṃ.
此谓道。因斩断烦恼而生平静，故谓为烦恼灭。“烦恼灭即沙门果”是果报。烦恼灭时涅槃生起，此故称为烦恼灭。
‘‘Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā’’ti; (Dha. pa. 253) –
“烦恼增长，即是烦恼灭之根。”（《法句经·253偈》）——
Ettha nibbānaṃ. Tañhi āgamma āsavā khīyanti, tasmā āsavānaṃ khayoti vuttaṃ. Idha pana maggaphalāni adhippetāni. No ajānato no apassatoti yo pana na jānāti na passati, tassa no vadāmīti attho. Etena ye ajānato apassatopi saṃsārādīhiyeva suddhiṃ vadanti, te paṭikkhittā honti. Purimena padadvayena upāyo vutto, iminā anupāyaṃ paṭisedheti.
此处谓涅槃，即依此而到达。于此，烦恼尽灭，故称烦恼之灭。然此处专指道果所成之境。所言“既不识亦不见”，是指若有人不知不见，则不当谓之涅槃。于此，以不知不见却言净离轮回者，实属背离。昔人以二法之对治为方便，今以此为无方便而加否定。
Idāni yaṃ jānato āsavānaṃ khayo hoti, taṃ dassetukāmo kiñca, bhikkhave, jānatoti pucchaṃ ārabhi. Tattha jānanā bahuvidhā. Dabbajātiko eva hi koci bhikkhu chattaṃ kātuṃ jānāti, koci cīvarādīnaṃ aññataraṃ, tassa īdisāni kammāni vattasīse ṭhatvā karontassa sā jānanā saggamaggaphalānaṃ padaṭṭhānaṃ na hotīti na vattabbaṃ. Yo pana sāsane pabbajitvā vejjakammādīni kātuṃ jānāti, tassevaṃ jānato āsavā vaḍḍhantiyeva. Tasmā yaṃ jānato passato ca āsavānaṃ khayo hoti, tadeva dassento iti rūpantiādimāha. Evaṃ kho, bhikkhave, jānatoti evaṃ pañcannaṃ khandhānaṃ udayabbayaṃ jānantassa. Āsavānaṃ khayo hotīti āsavānaṃ khayante jātattā ‘‘āsavānaṃ khayo’’ti laddhanāmaṃ arahattaṃ hoti.
如今，欲知烦恼之灭者，诸比库便发问“何者谓知？”知有多种。譬如世间有比库知作雨伞，有知作袈裟等物，此等知仅存于残余行为，不应言该知为天道果位之根据。然若出家依教而知医术等，烦恼必增长。以是，言知观察烦恼之灭，欲以此示现也。如是，比库，当知五阴生灭之理。烦恼之灭，即烦恼尽除后，因该灭而得名阿拉汉果。
Evaṃ arahattanikūṭena desanaṃ niṭṭhapetvā idāni khīṇāsavassa āgamanīyaṃ pubbabhāgapaṭipadaṃ dassetuṃ yampissa taṃ, bhikkhavetiādimāha. Tattha khayasmiṃ khayeñāṇanti āsavakkhayasaṅkhāte arahattaphale paṭiladdhe sati paccavekkhaṇañāṇaṃ. Tañhi arahattaphalasaṅkhāte khayasmiṃ paṭhamavāraṃ uppanne pacchā uppannattā khayeñāṇanti vuccati. Saupanisanti sakāraṇaṃ sappaccayaṃ. Vimuttīti arahattaphalavimutti. Sā hissa upanissayapaccayena paccayo hoti. Evaṃ ito paresupi labbhamānavasena paccayabhāvo veditabbo.
由此，以阿拉汉果为根据，现已断尽烦恼，须显示前因之轨迹，乃称“诸比库，此乃汝当见之事”等。该“灭止智”是断尽烦恼而得阿拉汉果所具观察智。此观察智初生时名为“灭止智”，后由初生渐成。此灭与灭之观为因缘相连。解脱即阿拉汉果的解脱。其因缘由四方际遇相续而生。由此可知，因缘相续之境，亦当察知。
Virāgoti maggo. So hi kilese virājento khepento uppanno, tasmā virāgoti vuccati. Nibbidāti nibbidāñāṇaṃ. Etena balavavipassanaṃ dasseti. Balavavipassanāti bhayatūpaṭṭhāne ñāṇaṃ ādīnavānupassane ñāṇaṃ muñcitukamyatāñāṇaṃ saṅkhārupekkhāñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Yathābhūtañāṇadassananti yathāsabhāvajānanasaṅkhātaṃ dassanaṃ. Etena taruṇavipassanaṃ dasseti. Taruṇavipassanā hi balavavipassanāya paccayo hoti. Taruṇavipassanāti saṅkhāraparicchede ñāṇaṃ kaṅkhāvitaraṇe ñāṇaṃ sammasane ñāṇaṃ maggāmagge ñāṇanti catunnaṃ ñāṇānaṃ adhivacanaṃ. Samādhīti pādakajjhānasamādhi. So hi taruṇavipassanāya paccayo hoti. Sukhanti appanāya pubbabhāgasukhaṃ. Tañhi pādakajjhānassa paccayo hoti. Passaddhīti darathapaṭippassaddhi. Sā hi appanāpubbabhāgassa sukhassa paccayo hoti. Pītīti balavapīti. Sā hi darathapaṭippassaddhiyā paccayo hoti. Pāmojjanti dubbalapīti. Sā hi balavapītiyā paccayo hoti. Saddhāti aparāparaṃ uppajjanasaddhā. Sā hi dubbalapītiyā paccayo hoti. Dukkhanti vaṭṭadukkhaṃ. Tañhi aparāparasaddhāya paccayo hoti. Jātīti savikārā khandhajāti . Sā hi vaṭṭadukkhassa paccayo hoti. Bhavoti kammabhavo. (So hi savikārāya jātiyā paccayo hoti.) Etenupāyena sesapadānipi veditabbāni.
所谓离欲即断除烦恼之道。烦恼因断，故谓离欲。厌离则是厌离之智。由此显示坚固的内观。所谓坚固内观，即于忧惧时有防护智，亲近恶境者见恶念，欲离之智，称四智之总称。称如实智见，即知众生所知。显此则为年轻内观。年轻内观即因坚固内观而生。年轻内观指断烦恼之智，除疑惑之智，正知之智，修行之智，为四智总名。定即足底禅定，是年轻内观的根据。乐为定前乐，是足底禅定的根据。静为迅速安稳，是乐的根据。喜为坚固喜悦，是静的根据。欢喜为弱者的喜，是喜的根据。信为彼此相起的信，是欢喜的根据。苦为现行苦，是信的根据。生为内蕴之生，是苦的根据。生即业之生。以此类推，其余词法亦应知之。
Thullaphusitaketi mahāphusitake. Pabbatakandarapadarasākhāti ettha kandaraṃ nāma ‘ka’ntiladdhanāmena udakena dārito udakabhinno pabbatapadeso, yo ‘‘nitambo’’tipi ‘‘nadīkuñcho’’tipi vuccati. Padaraṃ nāma aṭṭhamāse deve avassante phalito bhūmippadeso. Sākhāti kusumbhagāminiyo khuddakamātikāyo. Kusobbhāti khuddakaāvāṭā. Mahāsobbhāti mahāāvāṭā. Kunnadiyoti khuddakanadiyo. Mahānadiyoti gaṅgāyamunādikā mahāsaritā. Evameva kho, bhikkhave, avijjūpanisā saṅkhārātiādīsu avijjā pabbatoti daṭṭhabbā. Abhisaṅkhārā meghoti, viññāṇādivaṭṭaṃ kandarādayoti, vimutti sāgaroti.
厚重大者即大厚。云山根枝，即此处言山洞。所谓洞，字根意谓“洞穴”，指水流冲刷而成山水分界地，俗称丘陵洼地，亦称柳岸湾曲。岸即八月天神降临结界之地。枝即芥花村之小草本植物。弱小叶柄谓小裂谷。大裂谷谓大峡谷，如恒河及其他大河。如此，比库，须视无明及造作如山，烦恼则如云，识等如洞穴，解脱如大海。
Yathā pabbatamatthake devo vassitvā pabbatakandarādīni pūrento anupubbena mahāsamuddaṃ sāgaraṃ pūreti, evaṃ avijjāpabbatamatthake tāva abhisaṅkhārameghassa vassanaṃ veditabbaṃ. Assutavā hi bālaputhujjano avijjāya aññāṇī hutvā taṇhāya abhilāsaṃ katvā kusalākusalakammaṃ āyūhati, taṃ kusalākusalakammaṃ paṭisandhiviññāṇassa paccayo hoti, paṭisandhiviññāṇādīni nāmarūpādīnaṃ. Iti pabbatamatthake vuṭṭhadevassa kandarādayo pūretvā mahāsamuddaṃ āhacca ṭhitakālo viya avijjāpabbatamatthake vuṭṭhassa abhisaṅkhārameghassa paramparapaccayatāya anupubbena viññāṇādivaṭṭaṃ pūretvā ṭhitakālo. Buddhavacanaṃ pana pāḷiyaṃ agahitampi ‘‘idha tathāgato loke uppajjati, agārasmā anagāriyaṃ pabbajatī’’ti imāya pāḷiyā vasena gahitamevāti veditabbaṃ. Yā hi tassa kulagehe nibbatti, sā kammabhavapaccayā savikārā jāti nāma. So buddhānaṃ vā buddhasāvakānaṃ vā sammukhībhāvaṃ āgamma vaṭṭadosadīpakaṃ lakkhaṇāhaṭaṃ dhammakathaṃ sutvā vaṭṭavasena pīḷito hoti, evamassa savikārā khandhajāti vaṭṭadukkhassa paccayo hoti. So vaṭṭadukkhena pīḷito aparāparaṃ saddhaṃ janetvā agārasmā anagāriyaṃ pabbajati, evamassa vaṭṭadukkhaṃ aparāparasaddhāya paccayo hoti. So pabbajjāmatteneva asantuṭṭho ūnapañcavassakāle nissayaṃ gahetvā vattapaṭipattiṃ pūrento dvemātikā paguṇaṃ katvā kammākammaṃ uggahetvā yāva arahattā nijjaṭaṃ katvā kammaṭṭhānaṃ gahetvā araññe vasanto pathavīkasiṇādīsu kammaṃ ārabhati, tassa kammaṭṭhānaṃ nissāya dubbalapīti uppajjati. Tadassa saddhūpanisaṃ pāmojjaṃ, taṃ balavapītiyā paccayo hoti. Balavapīti darathapaṭippassaddhiyā, sā appanāpubbabhāgasukhassa, taṃ sukhaṃ pādakajjhānasamādhissa. So samādhinā cittakallataṃ janetvā taruṇavipassanāya kammaṃ karoti. Iccassa pādakajjhānasamādhi taruṇavipassanāya paccayo hoti, taruṇavipassanā balavavipassanāya, balavavipassanā maggassa, maggo phalavimuttiyā, phalavimutti paccavekkhaṇañāṇassāti . Evaṃ devassa anupubbena sāgaraṃ pūretvā ṭhitakālo viya khīṇāsavassa vimuttisāgaraṃ pūretvā ṭhitakālo veditabboti. Tatiyaṃ.
如山中神祇以雨水灌溉，充盈峡谷，渐成大海。无明亦如山中水云般积聚。愚癡凡夫听闻无明，即生贪欲与嗔恨，造作善恶业。此造作用业引生续识，续识续生名色等五阴。如山神灌溉峡谷渐成大海，众生因无明造作之云雨，逐步生识等，缔成五阴，如此循延。佛言：“如来出世，出家由居家而游行无依。”凡夫由此家命生，名为业所致生。由此，生至六入受苦轮回。佛弟子闻佛法灯火，烦恼然生，故烦恼生轮回苦。承此苦，发起信心，亦由信心故，离家出家。初入道时不满足，年满十四、十五岁，依止师教，修习持戒，勤行业处，胜倍增长善恶业。此时，业所依故，烦恼弱者生起。由此信心所依，喜乐生起，此喜乐乃坚固喜。坚固喜因迅速安稳，安稳因前乐而生。僧定令心清净，便修年轻内观。以年轻内观为坚固内观之因。坚固内观为坚固内观之因。坚固内观为道，得果解脱为果解脱，以果解脱为观察智。如此，如山神渐成大海，涅槃解脱亦将现前，悉应了知。此为第三义。
4. Aññatitthiyasuttavaṇṇanā4. 外道经注释
§24
24. Catutthe pāvisīti paviṭṭho. So ca na tāva paviṭṭho, ‘‘pavisissāmī’’ti nikkhantattā pana evaṃ vutto. Yathā kiṃ? Yathā ‘‘gāmaṃ gamissāmī’’ti nikkhantapuriso taṃ gāmaṃ appattopi ‘‘kahaṃ itthannāmo’’ti vutte ‘‘gāmaṃ gato’’ti vuccati, evaṃ. Atippagoti tadā kira therassa atippagoyeva nikkhantadivaso ahosi, atippagoyeva nikkhantabhikkhū bodhiyaṅgaṇe cetiyaṅgaṇe nivāsanapārupanaṭṭhāneti imesu ṭhānesu yāva bhikkhācāravelā hoti, tāva papañcaṃ karonti. Therassa pana ‘‘yāva bhikkhācāravelā hoti, tāva paribbājakehi saddhiṃ ekadvekathāvāre karissāmī’’ti cintayato yaṃnūnāhanti etadahosi. Paribbājakānaṃ ārāmoti so kira ārāmo dakkhiṇadvārassa ca veḷuvanassa ca antarā ahosi. Idhāti imesu catūsu vādesu. Kiṃvādī kimakkhāyīti kiṃ vadati kiṃ ācikkhati, kiṃ ettha samaṇassa gotamassa dassananti pucchanti. Dhammassa cānudhammaṃ byākareyyāmāti, bhotā gotamena yaṃ vuttaṃ kāraṇaṃ, tassa anukāraṇaṃ katheyyāma. Sahadhammiko vādānupātoti parehi vuttakāraṇena sakāraṇo hutvā samaṇassa gotamassa vādānupāto vādappavatti viññūhi garahitabbaṃ kāraṇaṃ koci appamattakopi kathaṃ nāgaccheyya? Idaṃ vuttaṃ hoti – kathaṃ sabbākārenapi samaṇassa gotamassa vāde gārayhaṃ kāraṇaṃ na bhaveyyāti?
第四十四节 污秽已净。如是，若未净者，谓之‘我将进入’时，出门时即如此说。何以故？犹如一人出门欲往村落，即使村落未到，若有人问‘此处名为何处？’答曰‘村落已去’者亦如是。所谓污秽者，即当时长老出门去污秽鹅时，初日以污秽鹅为耽搁，在如觉林与佛塔群的住处及僧房等诸处，直至比库行仪时间皆作妄想。于是长老思维曰：‘直至比库行仪时间，将与游方僧一二言语也’如是思念，终于成就。所谓游方僧所在居室（游方僧舍）即在南门和如觉林之间。此即所论四语句处。何谓语言者？谓语者欲言何事，或述与他沟通何事，或欲观摩一行者果德摩之表演之意而问。云欲顺法论理，故解释果德摩世尊所说因缘及其随缘配合。所谓同法相助的论辩相合故，若由他处所述与果德摩僧论辩相应，由明者怨难之因某事，岂能不来讨论乎？此为言：如何果德摩比库谈论中无使语义淡薄之因。
Itivadanti phassapaccayā dukkhanti evaṃ vadantoti attho. Tatrāti tesu catūsu vādesu. Te vata aññatra phassāti idaṃ ‘‘tadapi phassapaccayā’’ti paṭiññāya sādhakavacanaṃ. Yasmā hi na vinā phassena dukkhapaṭisaṃvedanā atthi, tasmā jānitabbametaṃ yathā ‘‘tadapi phassapaccayā’’ti ayamettha adhippāyo.
此言即由触缘苦生起之意。此四语句中，与正理无异。彼所谓诸苦皆由触缘，以此反证正法咒语。因无触即无苦感受故，应知此理，即谓‘即便也由触缘’是无上真理。
Sādhu, sādhu, ānandāti ayaṃ sādhukāro sāriputtattherassa dinno, ānandattherena pana saddhiṃ bhagavā āmantesi. Ekamidāhanti ettha idhāti nipātamattaṃ, ekaṃ samayanti attho. Idaṃ vacanaṃ ‘‘na kevalaṃ sāriputtova rājagahaṃ paviṭṭho, ahampi pāvisiṃ. Na kevalañca tassevāyaṃ vitakko uppanno, mayhampi uppajji. Na kevalañca tasseva sā titthiyehi saddhiṃ kathā jātā, mayhampi jātapubbā’’ti dassanatthaṃ vuttaṃ.
善哉善哉，阿难，此乃善行，乃沙利长老所授。与安乐长老同在，世尊亦教授。此语若单为叙述，仅此一时之意。此言意在显明：‘非唯沙利长老入王舍城，我亦入内，非仅彼一人起此念，我亦起，非唯彼一人曾与异士商谈，我亦先有所商’。
Acchariyaṃabbhutanti ubhayampetaṃ vimhayadīpanameva. Vacanattho panettha accharaṃ paharituṃ yuttanti acchariyaṃ. Abhūtapubbaṃ bhūtanti abbhutaṃ. Ekena padenāti ‘‘phassapaccayā dukkha’’nti iminā ekena padena. Etena hi sabbavādānaṃ paṭikkhepattho vutto. Esevatthoti esoyeva phassapaccayā dukkhanti paṭiccasamuppādattho. Taññevettha paṭibhātūti taññevettha upaṭṭhātu. Idāni thero jarāmaraṇādikāya paṭiccasamuppādakathāya taṃ atthagambhīrañceva gambhīrāvabhāsañca karonto sace maṃ, bhantetiādiṃ vatvā yaṃmūlakā kathā uppannā, tadeva padaṃ gahetvā vivaṭṭaṃ dassento channaṃtvevātiādimāha. Sesaṃ uttānamevāti. Catutthaṃ.
奇异奇异，此即互启喜说者。此处言意当以奇异诠释，不以惊奇。以彼谓昔未曾之为今异常。以一词表达即“由触缘生苦”，此一词否定诸法无常。正因如是故常以此词驳倒诸说。此所言即是“由触缘生苦”缘起，缘生“由触缘苦”相应。此处显现之意即体现在此。如今长老详述由老死等诸缘生起的缘起教义，若问“尊敬大师，如今经论根本教理发生，彼以此语为解说，以此词明示，开显真理扫除迷障”……余下由此处省略。此为第四。
5. Bhūmijasuttavaṇṇanā5. 普弥迦经注释
§25-26
25-26. Pañcame bhūmijoti tassa therassa nāmaṃ. Sesamidhāpi purimasutte vuttanayeneva veditabbaṃ. Ayaṃ pana viseso – yasmā idaṃ sukhadukkhaṃ na kevalaṃ phassapaccayā uppajjati, kāyenapi kariyamānaṃ karīyati, vācāyapi manasāpi, attanāpi kariyamānaṃ karīyati, parenapi kariyamānaṃ karīyati, sampajānenapi kariyamānaṃ karīyati, asampajānenapi, tasmā tassa aparampi paccayavisesaṃ dassetuṃ kāye vā hānanda, satītiādimāha. Kāyasañcetanāhetūti kāyadvāre uppannacetanāhetu. Vacīsañcetanāmanosañcetanāsupi eseva nayo. Ettha ca kāyadvāre kāmāvacarakusalākusalavasena vīsati cetanā labbhanti, tathā vacīdvāre. Manodvāre navahi rūpārūpacetanāhi saddhiṃ ekūnatiṃsāti tīsu dvāresu ekūnasattati cetanā honti, tappaccayaṃ vipākasukhadukkhaṃ dassitaṃ. Avijjāpaccayā cāti idaṃ tāpi cetanā avijjāpaccayā hontīti dassanatthaṃ vuttaṃ. Yasmā pana taṃ yathāvuttacetanābhedaṃ kāyasaṅkhārañceva vacīsaṅkhārañca manosaṅkhārañca parehi anussāhito sāmaṃ asaṅkhārikacittena karoti, parehi kāriyamāno sasaṅkhārikacittenāpi karoti, ‘‘idaṃ nāma kammaṃ karoti, tassa evarūpo nāma vipāko bhavissatī’’ti, evaṃ kammañca vipākañca jānantopi karoti, mātāpitūsu cetiyavandanādīni karontesu anukarontā dārakā viya kevalaṃ kammameva jānanto ‘‘imassa pana kammassa ayaṃ vipāko’’ti vipākaṃ ajānantopi karoti, tasmā taṃ dassetuṃ sāmaṃ vā taṃ, ānanda, kāyasaṅkhāraṃ abhisaṅkharotītiādi vuttaṃ.
二十五至二十六节，二十五者为该长老名。余同前经论所述，可知其意。其特异处在于：此苦乐不单由触缘而生，亦由身口意之行所造作、由自己、由他、由正念与不正念造作。故次更示特异之因缘，自或身之意生，谓此意生于身门。口业意业亦然。身门则由六十种俱为欲界善恶造业心所得意生，口门也然。意门有九种身色意俱存之意，三门合计六十九种心意，因缘展现苦乐因。无明缘故亦含其中，意即彼也为无明之缘。然于身意口三界合一同行似三界俱存于一心，以非心者心作业者，亦以有心者作业者，称“彼为业作，后有此类果报”之意。如此虽知业果，譬如童子不知父母尊敬仪式，而执行诸事，唯知业果之因果，故应说法令其知心身集作缘生之理。如言：“安难，此称‘普通身意作业’诸法中有六十二种心意作业，彼等诸法无明为上依，彼等皆归于‘无明为缘生造作’法中。今复开示无明之根本义者，谓‘彼身非身’者，谓身中若生身意作业并生内在苦乐者，彼即非真身也。如是语于口故亦然。口门亦即意语门，意门亦即意业门三者合一为门。口口相应。此名为门。口门口语亦意语。或曰身门。彼处尽是意作业之所生也。如此口身并非真身。此理若无漏阿拉汉尚欲作业，作善不善业亦无成就。如漏者作业本末存着，故正作业得名。但无所得成就故不真为身门口门等门，若漏得灭，则无所成业称作身口门。
Imesu, ānanda, dhammesūti ye ime ‘‘sāmaṃ vā taṃ, ānanda, kāyasaṅkhāra’’ntiādīsu catūsu ṭhānesu vuttā chasattati dvesatā cetanādhammā, imesu dhammesu avijjā upanissayakoṭiyā anupatitā. Sabbepi hi te ‘‘avijjāpaccayā saṅkhārā’’ti ettheva saṅgahaṃ gacchanti. Idāni vivaṭṭaṃ dassento avijjāya tvevātiādimāha. So kāyo na hotīti yasmiṃ kāye sati kāyasañcetanāpaccayaṃ ajjhattaṃ sukhadukkhaṃ uppajjati, so kāyo na hoti. Vācāmanesupi eseva nayo. Apica kāyoti cetanākāyo, vācāpi cetanāvācā, manopi kammamanoyeva. Dvārakāyo vā kāyo. Vācāmanesupi eseva nayo. Khīṇāsavo cetiyaṃ vandati, dhammaṃ bhaṇati, kammaṭṭhānaṃ manasi karoti, kathamassa kāyādayo na hontīti? Avipākattā. Khīṇāsavena hi kataṃ kammaṃ neva kusalaṃ hoti nākusalaṃ. Avipākaṃ hutvā kiriyāmatte tiṭṭhati, tenassa te kāyādayo na hontīti vuttaṃ.
于此，安难，诸法中所说‘普通身意作业’四种作业在六十三处诠释，有二百余种心意法。诸法皆系于无明为缘。皆归无明缘造作法中。今复详细说明无明理义：“彼身非身”者，谓身中若有身意作业，若由此生内在苦乐，彼身非实身。口亦如是。此即门。口即意语门，意即意业门，三门为一。口门口语相属。名为门。口与意语同义。亦谓身门。此门即为心意活动所生。故身口非真门。若无漏阿拉汉造作行为，虽有善恶业，亦无所得。因漏犹存故业成实有。漏除灭已，身口门即不存在。
Khettaṃ taṃ na hotītiādīsupi viruhanaṭṭhena taṃ khettaṃ na hoti, patiṭṭhānaṭṭhena vatthu na hoti, paccayaṭṭhena āyatanaṃ na hoti, kāraṇaṭṭhena adhikaraṇaṃ na hoti. Sañcetanāmūlakañhi ajjhattaṃ sukhadukkhaṃ uppajjeyya, sā sañcetanā etesaṃ viruhanādīnaṃ atthānaṃ abhāvena tassa sukhadukkhassa neva khettaṃ, na vatthu na āyatanaṃ, na adhikaraṇaṃ hotīti. Imasmiṃ sutte vedanādīsu sukhadukkhameva kathitaṃ, tañca kho vipākamevāti. Pañcamaṃ.
「田」非彼田之义，所谓田者，不应以荒芜而为田，不应以不立为土地，不应以无条件为所在，不应以无缘由为地点。如内心有意为根基而生起的苦乐，此意为荒芜等事物的缘故无有，即此苦乐既无田亦无土地，无所在亦无地点。经中于苦乐受说，其即为果报也。此为第五。
Chaṭṭhaṃ upavāṇasuttaṃ uttānameva. Ettha pana vaṭṭadukkhameva kathitanti. Chaṭṭhaṃ.
第六为上名断思经。此中专说烦恼苦痛。第六。
7. Paccayasuttavaṇṇanā7. 缘经注释
§27-28
27-28. Sattame paṭipāṭiyā vuttesu pariyosānapadaṃ gahetvā katamañca, bhikkhave, jarāmaraṇantiādi vuttaṃ. Evaṃ paccayaṃ pajānātīti evaṃ dukkhasaccavasena paccayaṃ jānāti. Paccayasamudayādayopi samudayasaccādīnaṃyeva vasena veditabbā. Diṭṭhisampannoti maggadiṭṭhiyā sampanno. Dassanasampannoti tasseva vevacanaṃ. Āgato imaṃ saddhammanti maggasaddhammaṃ āgato. Passatīti maggasaddhammameva passati. Sekkhena ñāṇenāti maggañāṇeneva. Sekkhāya vijjāyāti maggavijjāya eva. Dhammasotaṃ samāpannoti maggasaṅkhātameva dhammasotaṃ samāpanno. Ariyoti puthujjanabhūmiṃ atikkanto. Nibbedhikapaññoti nibbedhikapaññāya samannāgato. Amatadvāraṃ āhaccatiṭṭhatīti amataṃ nāma nibbānaṃ, tassa dvāraṃ ariyamaggaṃ āhacca tiṭṭhatīti. Aṭṭhamaṃ uttānameva. Sattamaaṭṭhamāni.
于第27至28段习法中，取结语论说阿赖耶诸苦名等。云云因缘而知，依此苦谛而明因缘。缘起等诸法，亦应依缘聚等真谛观知。识见完善者，为正见具足。见闻充足者，为观智圆满。已得正法之境，谓该法已被正名。能观察者，即凭道之智能自明察。所修之法即为道之智。已修行而具慧眼，乃觉知道之慧。已得道流，便入法流也。已越凡夫地，称为圣者。具断灭智，具智入灭。引入不死之门而坚立，不死者即涅槃。圣道为其门，故坚立而守。第八为上名。第七、八。
9. Samaṇabrāhmaṇasuttavaṇṇanā9. 沙门婆罗门经注释
§29-30
29-30. Navamaṃ akkharabhāṇakānaṃ bhikkhūnaṃ ajjhāsayena vuttaṃ. Te hi parīti upasaggaṃ pakkhipitvā vuccamāne paṭivijjhituṃ sakkonti. Navamaṃ.
第29至30节，持戒比库之语言意趣，谓彼等能拆除前缀后作修正，故具此能力。第九。
Dasame sabbaṃ uttānameva. Imesu dvīsu suttesu catusaccapaṭivedhova kathito. Dasamaṃ.
第十章节，为全称之题。于此二经中皆说四圣谛之彻悟。第十。
Dasabalavaggo tatiyo. · 十力品第三。
4. Kaḷārakhattiyavaggo
第四辑·刹利族篇
1. Bhūtasuttavaṇṇanā一、《已生经》注释。
§31
31. Kaḷārakhattiyavaggassa paṭhame ajitapañheti ajitamāṇavena pucchitapañhe. Saṅkhātadhammāseti saṅkhātadhammā vuccanti ñātadhammā tulitadhammā tīritadhammā. Sekkhāti satta sekkhā. Puthūti teyeva satta jane sandhāya puthūti vuttaṃ. Idhāti imasmiṃ sāsane. Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatattā nipako, tvaṃ paṇḍito pabrūhīti yācati. Iriyanti vuttiṃ ācāraṃ gocaraṃ vihāraṃ paṭipattiṃ. Mārisāti bhagavantaṃ ālapati. Sekkhānañca saṅkhātadhammānañca khīṇāsavānañca paṭipattiṃ mayā pucchito paṇḍita, mārisa, mayhaṃ kathehīti ayamettha saṅkhepattho.
第31节。此为伽罗侯利部第一节，称为『以阿惿陀尊者为问答者』。所谓『已说明的法』者，称为已说明的法，即由亲族法、对等法、超越法三种法义组成。所谓『七教』，即七种教学法。所谓『广说』，即为那七人团体所共广说，此即教法中的表述。所谓『老练』者，即智慧通达，此以智慧充足为老练。『你是智者啊』是一种敬辞。所谓『行为』，即指日常言行举止、生活境界、修行实践。所谓『魔王』，是指世尊。『七教与已说明法的有漏修行，及已断尽者的行持，悉为我所问，魔王，请告诉我，何以此名』，即此即总称之义。
Tuṇhī ahosīti kasmā yāva tatiyaṃ puṭṭho tuṇhī ahosi? Kiṃ pañhe kaṅkhati, udāhu ajjhāsayeti? Ajjhāsaye kaṅkhati, no pañhe. Evaṃ kirassa ahosi – ‘‘satthā maṃ sekkhāsekkhānaṃ āgamanīyapaṭipadaṃ kathāpetukāmo; sā ca khandhavasena dhātuvasena āyatanavasena paccayākāravasenāti bahūhi kāraṇehi sakkā kathetuṃ. Kathaṃ kathento nu kho satthu ajjhāsayaṃ gahetvā kathetuṃ sakkhissāmī’’ti? Atha satthā cintesi – ‘‘ṭhapetvā maṃ añño pattaṃ ādāya caranto sāvako nāma paññāya sāriputtasamo natthi. Ayampi mayā pañhaṃ puṭṭho yāva tatiyaṃ tuṇhī eva. Pañhe nu kho kaṅkhati, udāhu ajjhāsaye’’ti. Atha ‘‘ajjhāsaye’’ti ñatvā pañhakathanatthāya nayaṃ dadamāno bhūtamidanti, sāriputta, passasīti āha.
『为何至第三次问时仍寂静不语？』问者疑惑，欲知其意，曰：『意图何在？又为何犹疑？』佛在心中思维：『我是一切学者技艺最优之师，能说说学者道理，其所述甚广，如五蕴、十二界等因缘诸法，可详说无碍，如何才能在对答中领会听者之心意？』又思维：『若我被他人超越，如若有人以智慧匹敌，譬如沙利弗，然今多问三问仍默默无言。此问意何在？欲知其意，谓“疑惑”』。闻是答者，即释义以方便教法，并称：“沙利弗，当观此理”。
Tattha bhūtanti jātaṃ nibbattaṃ, khandhapañcakassetaṃ nāmaṃ. Iti satthā ‘‘pañcakkhandhavasena, sāriputta, imaṃ pañhaṃ kathehī’’ti therassa nayaṃ deti. Sahanayadānena pana therassa tīre ṭhitapurisassa vivaṭo ekaṅgaṇo mahāsamuddo viya nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Atha naṃ byākaronto bhūtamidanti, bhantetiādimāha. Tattha bhūtamidanti idaṃ nibbattaṃ khandhapañcakaṃ. Sammappaññāya passatīti saha vipassanāya maggapaññāya sammā passati. Paṭipanno hotīti sīlato paṭṭhāya yāva arahattamaggā nibbidādīnaṃ atthāya paṭipanno hoti. Tadāhārasambhavanti idaṃ kasmā ārabhi? Etaṃ khandhapañcakaṃ āhāraṃ paṭicca ṭhitaṃ, tasmā taṃ āhārasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhapaṭipadā kathitā hoti. Tadāhāranirodhāti tesaṃ āhārānaṃ nirodhena. Idaṃ kasmā ārabhi? Tañhi khandhapañcakaṃ āhāranirodhā nirujjhati, tasmā taṃ āhāranirodhasambhavaṃ nāma katvā dassetuṃ idaṃ ārabhi. Iti imināpi pariyāyena sekkhasseva paṭipadā kathitā. Nibbidāti ādīni sabbāni kāraṇavacanānīti veditabbāni. Anupādā vimuttoti catūhi upādānehi kañci dhammaṃ agahetvā vimutto. Sādhu sādhūti iminā therassa byākaraṇaṃ sampahaṃsetvā sayampi tatheva byākaronto puna ‘‘bhūtamida’’ntiādimāhāti. Paṭhamaṃ.
此处『有』者，谓生成者及灭者，名为五蕴。于是世尊对沙利弗说：『以五蕴为基础，说此问题』，并以教养、忍耐引导沙利弗。对此对话，沙利弗立如大海之岸，或以大海比喻法义引导，阐明诸法。决疑释义以『有』为已灭五蕴也。以正智与内观慧，正观之人能如实见诸法真理。所谓『行持』，即持戒为基，直至阿拉汉道，断弃诸染，得利益生厌。此中所言『缘何有生起？』即由五蕴为根基展开，故称之。又称『诸蕴集为缘』以观此理。如此乃教导修学者道。所谓『厌倦』，是指知因果诸缘而断烦恼之心。所谓『不取即解脱』，是指摒弃四取，断除业缠而得解脱。慈言称赞说法后，老人亦复述『有是此已灭五蕴』。此为首章。
2. Kaḷārasuttavaṇṇanā二、《咖腊罗经》注释。
§32
32. Dutiye kaḷārakhattiyoti tassa therassa nāmaṃ. Dantā panassa kaḷārā visamasaṇṭhānā, tasmā ‘‘kaḷāro’’ti vuccati. Hīnāyāvattoti hīnassa gihibhāvassa atthāya nivatto. Assāsamalatthāti assāsaṃ avassayaṃ patiṭṭhaṃ na hi nūna alattha, tayo magge tīṇi ca phalāni nūna nālatthāti dīpeti. Yadi hi tāni labheyya, na sikkhaṃ paccakkhāya hīnāyāvatteyyāti ayaṃ therassa adhippāyo. Na khvāhaṃ, āvusoti ahaṃ kho, āvuso, ‘‘assāsaṃ patto, na patto’’ti na kaṅkhāmi. Therassa hi sāvakapāramīñāṇaṃ avassayo, tasmā so na kaṅkhati. Āyatiṃ panāvusoti iminā ‘‘āyatiṃ paṭisandhi tumhākaṃ ugghāṭitā, na ugghāṭitā’’ti arahattappattiṃ pucchati. Na khvāhaṃ, āvuso, vicikicchāmīti iminā thero tattha vicikicchābhāvaṃ dīpeti.
第32节。此为伽罗侯利部第二节。此尊者名为『卡罗』，因其牙齿参差不齐，名为『伽罗』。所谓『堕劣轮回』，指彼世间低下的家庭状态。所谓治污呼吸，是指呼吸的节制。若能得此三道的果报，则虽低劣，亦不妨碍修学，此为尊者的教诲。我自言说时无疑虑。此尊者以弟子的圆满智慧为根基，故无疑惑。所谓未来，对方问及未来轮回之生死时，我亦明了无疑，因尊者已证阿拉汉辩才，明了此理，故不惑。
Yena bhagavā tenupasaṅkamīti ‘‘imaṃ sutakāraṇaṃ bhagavato ārocessāmī’’ti upasaṅkami. Aññā byākatāti arahattaṃ byākataṃ. Khīṇā jātīti na therena evaṃ byākatā, ayaṃ pana thero tuṭṭho pasanno evaṃ padabyañjanāni āropetvā āha. Aññataraṃ bhikkhuṃ āmantesīti taṃ sutvā satthā cintesi – ‘‘sāriputto dhīro gambhīro. Na so kenaci kāraṇena evaṃ byākarissati. Saṃkhittena pana pañho byākato bhavissati. Pakkosāpetvā naṃ pañhaṃ byākarāpessāmī’’ti aññataraṃ bhikkhuṃ āmantesi.
因世尊亲临，称说此疑问：“我将为世尊宣说此由听闻所生之疑问”。所谓他释者，即阿拉汉已证之义。尊者虽已证果，仍欢喜赞叹如是说辞。又世尊思维，召持律比库曰：“沙利弗聪慧深远，非无缘故不会轻率说法。问答虽简略，却具实义。待我略作对答”。以此为由，世尊教诲比库，再迎来下一问。
Sace taṃ sāriputtāti idaṃ bhagavā ‘‘na esa attano dhammatāya aññaṃ byākarissati, pañhametaṃ pucchissāmi, taṃ kathentova aññaṃ byākarissatī’’ti aññaṃ byākarāpetuṃ evaṃ pucchi. Yaṃnidānāvuso, jātīti, āvuso, ayaṃ jāti nāma yaṃpaccayā, tassa paccayassa khayā khīṇasmiṃ jātiyā paccaye jātisaṅkhātaṃ phalaṃ khīṇanti viditaṃ. Idhāpi ca thero pañhe akaṅkhitvā ajjhāsaye kaṅkhati. Evaṃ kirassa ahosi – ‘‘aññā nāma taṇhā khīṇā, upādānaṃ khīṇaṃ, bhavo khīṇo, paccayo khīṇo, kilesā khīṇātiādīhi bahūhi kāraṇehi sakkā byākātuṃ, kathaṃ kathento pana satthu ajjhāsayaṃ gahetuṃ sakkhissāmī’’ti.
世尊若称曰“是沙利弗”，则意谓世尊“不以自身所知代替他人说法”，将提问之义转由沙利弗为他人释疑。『生』者，谓由条件缘起之生，及其条件灭尽即灭，灭者依止于生者的条件生起而被称为生。沙利弗虽无所疑，仍心怀不解，诘问释义。有者种种因缘俱具因此可说诸染等皆灭之理。诸因由此随缘成立故能说明法义。世尊思维曰：“欲为他释，然问答虽多，如何能契入我心意？”
Kiñcāpi evaṃ ajjhāsaye kaṅkhati, pañhaṃ pana aṭṭhapetvāva paccayākāravasena byākāsi. Satthāpi paccayākāravaseneva byākarāpetukāmo, tasmā esa byākarontova ajjhāsayaṃ gaṇhi. Tāvadeva ‘‘gahito me satthu ajjhāsayo’’ti aññāsi. Athassa nayasatena nayasahassena pañhabyākaraṇaṃ upaṭṭhāsi. Yasmā pana bhagavā uttari pañhaṃ pucchati, tasmā tena taṃ byākaraṇaṃ anumoditanti veditabbaṃ.
释义或心念若有疑惑，问题却已成八句结构、依因缘次第详细说明。世尊也以因缘次第详尽解说，故此即是解说者所摄持的心念。仅以此为据，有人称此乃“被世尊摄持的心念”。复其乘众多方法，层层详细讲说问题。由于世尊后续又问问题，应知世尊对此解说是赞同的。
Kathaṃjānato pana teti idaṃ kasmā ārabhi? Savisaye sīhanādaṃ nadāpetuṃ. Thero kira sūkaranikhātaleṇadvāre dīghanakhaparibbājakassa vedanāpariggahasutte kathiyamāne tālavaṇṭaṃ gahetvā satthāraṃ bījayamāno ṭhito tisso vedanā pariggahetvā sāvakapāramīñāṇaṃ adhigato, ayamassa savisayo. Imasmiṃ savisaye ṭhito sīhanādaṃ nadissatīti naṃ sandhāya satthā idaṃ pañhaṃ pucchi. Aniccāti hutvā abhāvaṭṭhena aniccā. Yadaniccaṃ taṃ dukkhanti ettha kiñcāpi sukhā vedanā ṭhitisukhā vipariṇāmadukkhā, dukkhā vedanā ṭhitidukkhā vipariṇāmasukhā, adukkhamasukhā ñāṇasukhā aññāṇadukkhā, vipariṇāmakoṭiyā pana sabbāva dukkhā nāma jātā. Viditanti yasmā evaṃ vedanāttayaṃ dukkhanti viditaṃ, tasmā yā tattha taṇhā, sā na upaṭṭhāsīti dasseti.
如是何因起“何以知之”？为令朋友发出狮子吼。长老当时在一苏卡肉店门口，长爪遣使游方者身上，托持大树枝枝叶，立师前。师受三种觉受者，得弟子彼岸智慧，此即朋友也。以此场景立，狮子吼将响起之意令世尊发问。无常者是，因无常而有生灭。无常之故苦，若有任何快乐感受，是持久的快乐或变化的苦，苦感受是持久苦或变化的乐，非乐非苦智慧乐，非知识苦；变化绝对是苦谛所生。知此故，因正知苦受，贪欲不生，故不产生执持。
Sādhusādhūti therassa vedanāparicchedajānane sampahaṃsanaṃ. Thero hi vedanā ekāti vā dve tisso catassoti vā avuttepi vuttanayena tāsaṃ tissoti paricchedaṃ aññāsi, tena taṃ bhagavā sampahaṃsanto evamāha. Dukkhasminti idaṃ bhagavā iminā adhippāyena āha – ‘‘sāriputta, yaṃ tayā ‘iminā kāraṇena vedanāsu taṇhā na upaṭṭhāsī’ti byākataṃ, taṃ subyākataṃ. ‘Tisso vedanā’ti vibhajantena pana te atippapañco kato, taṃ ‘dukkhasmi’nti byākarontenapi hi te subyākatameva bhaveyya. Yaṃkiñci vedayitaṃ, taṃ dukkhanti ñātamattepi hi vedanāsu taṇhā na tiṭṭhati’’.
称赞长老对苦受分面了解而共同应和。长老虽仅辨认苦受三分或四分，世尊众多解说中仍理解为三分苦受，世尊赞成如此说。世尊言苦受，以此权巧方便指示：『沙利子，汝所言“因之缘故苦受中贪欲不生”已明确，三种苦受划分极多，但唯此最为明了。因所有受苦者，皆苦受，贪欲必灭。』
Kathaṃ vimokkhāti katarā vimokkhā, katarena vimokkhena tayā aññā byākatāti attho? Ajjhattaṃ vimokkhāti ajjhattavimokkhena, ajjhattasaṅkhāre pariggahetvā pattaarahattenāti attho. Tattha catukkaṃ veditabbaṃ – ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ, ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ, bahiddhā abhiniveso ajjhattaṃ vuṭṭhānanti. Ajjhattañhi abhinivesitvā bahiddhādhammāpi daṭṭhabbāyeva, bahiddhā abhinivesitvā ajjhattadhammāpi. Tasmā koci bhikkhu ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, bahiddhāpi pariggahetvā puna ajjhattaṃ otāreti, tassa ajjhatta saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Koci ajjhattaṃ saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti ajjhattaṃ abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā, te vavatthapetvā ajjhattaṃ otāreti, ajjhattampi pariggahetvā puna bahiddhā otāreti, tassa bahiddhā saṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso bahiddhā vuṭṭhānaṃ nāma. Koci bahiddhā saṅkhāresu ñāṇaṃ otāretvā te vavatthapetvā ajjhattaṃ otāreti, tassa ajjhattasaṅkhāre sammasanakāle maggavuṭṭhānaṃ hoti. Iti bahiddhā abhiniveso ajjhattaṃ vuṭṭhānaṃ nāma. Tatra thero ‘‘ajjhattasaṅkhāre pariggahetvā tesaṃ vavatthānakāle maggavuṭṭhānena arahattaṃ pattosmī’’ti dassento ajjhattaṃ vimokkhā khvāhaṃ, āvusoti āha.
如何说解脱？何谓解脱？借何解脱？解脱即内解脱，以内之摄取除洒脱。此处四种须知：内在执着内在生起，内执着外生起，外执着外生起，外执着内生起。内有执着，外现法亦应观察；外执着，内现法亦应察看。若比库智慧断除内生起，现象重建外，外出智慧断除，复摄内，内生起时实现道生起。此为内执着内生起。若断内，重建外，外生起时得道，此为内执着外生起。若断外，重建内，内生起时得道，此为外执着内生起。若断外，重建外，外生起得道，此为外执着外生起。长老示现“专断内生起而成就解脱”，称此为内解脱。
Sabbupādānakkhayāti sabbesaṃ catunnampi upādānānaṃ khayena. Tathā sato viharāmīti tenākārena satiyā samannāgato viharāmi. Yathā sataṃ viharantanti yenākārena maṃ satiyā samannāgataṃ viharantaṃ. Āsavā nānussavantīti cakkhuto rūpe savanti āsavanti sandanti pavattantīti evaṃ chahi dvārehi chasu ārammaṇesu savanadhammā kāmāsavādayo āsavā nānussavanti nānuppavaḍḍhanti, yathā me na uppajjantīti attho. Attānañca nāvajānāmīti attānañca na avajānāmi. Iminā omānapahānaṃ kathitaṃ. Evañhi sati pajānanā pasannā hoti.
诸取尽灭者，即四取灭尽。吾因如是而具足念故修习，于彼念中安住。于安住念者，因念而恒住。结使执著断，谓六入处起六欲烦恼、染污，缘起流转流行，如此六处烦恼染污不能消失、增减，意谓我不生起。谓不认识自己，即不自觉自己。如是说明灭除烦恼。由此修念心明朗。
Samaṇenāti buddhasamaṇena. Tesvāhaṃ na kaṅkhāmīti tesu ahaṃ ‘‘kataro kāmāsavo, kataro bhavāsavo, kataro diṭṭhāsavo, kataro avijjāsavo’’ti evaṃ sarūpabhedatopi, ‘‘cattāro āsavā’’ti evaṃ gaṇanaparicchedatopi na kaṅkhāmi. Te me pahīnāti na vicikicchāmīti te mayhaṃ pahīnāti vicikicchaṃ na uppādemi. Idaṃ bhagavā ‘‘evaṃ byākarontenapi tayā subyākataṃ bhaveyya ‘ajjhattaṃ vimokkhā khvāhaṃ, āvuso’tiādīni pana te vadantena atippapañco kato’’ti dassento āha.
沙门者，即佛弟子沙门。彼等我不疑惑，“何为欲烦恼？何为生死烦恼？何为见躁烦恼？何为无明烦恼？”虽有诸类别却无疑惑。因其已断故，不生疑惑。世尊言：“如彼所述，甚为明确：‘我乃内解脱，尊友啊。’因彼说，大多了知。”
Uṭṭhāyāsanā vihāraṃ pāvisīti paññattavarabuddhāsanato uṭṭhahitvā vihāraṃ antomahāgandhakuṭiṃ pāvisi asambhinnāya eva parisāya. Kasmā? Buddhā hi aniṭṭhitāya desanāya asambhinnāya parisāya uṭṭhāyāsanā gandhakuṭiṃ pavisantā puggalathomanatthaṃ vā pavisanti dhammathomanatthaṃ vā. Tattha puggalathomanatthaṃ pavisanto satthā evaṃ cintesi – ‘‘imaṃ mayā saṃkhittena uddesaṃ uddiṭṭhaṃ vitthārena ca avibhattaṃ dhammapaṭiggāhakā bhikkhū uggahetvā ānandaṃ vā kaccāyanaṃ vā upasaṅkamitvā pucchissanti, te mayhaṃ ñāṇena saṃsandetvā kathessanti, tatopi dhammapaṭiggāhakā puna maṃ pucchissanti. Tesamahaṃ ‘sukathitaṃ, bhikkhave, ānandena, sukathitaṃ kaccāyanena, maṃ cepi tumhe etamatthaṃ puccheyyātha, ahampi naṃ evameva byākareyya’nti evaṃ te puggale thomessāmi. Tato tesu gāravaṃ janetvā bhikkhū upasaṅkamissanti, tepi bhikkhū atthe ca dhamme ca niyojessanti, te tehi niyojitā tisso sikkhā paripūretvā dukkhassantaṃ karissantī’’ti.
起身离座进入静室，进入的是受戒众所知悉的修道场所，起身离座后进入静室之内，进入称为‘大净香屋’的地方，与未被破坏的众僧集会同处。何故如是？佛以未被破坏的教法宣说时，未受破坏的众僧集会起身离座而进入香净之所。若有入于集会者，为利自身或利法，入香净处。此时以利己者入者为例，佛如此思惟——‘此处由我简略而明了地宣说既完整不缺之教义，教戒修持者必将摄持，并将亲近问难阿难或迦旃延者，他们必依我慧眼而答说，教戒修持者若再问难，我当者也热诚言：“善说，善说，阿难说得善，迦旃延说得善，尔等若问如是，我亦将以如是答之。”如是我必使彼等人欢悦。之后彼等生起尊敬，便来亲近我，此皆比库于自利与法利二方面勤修，我辈由此尽三学，将令苦灭。’
Atha vā panassa evaṃ hoti – ‘‘esa mayi pakkante attano ānubhāvaṃ karissati, atha naṃ ahampi tatheva thomessāmi, taṃ mama thomanaṃ sutvā gāravajātā bhikkhū imaṃ upasaṅkamitabbaṃ, vacanañcassa sotabbaṃ saddhātabbaṃ maññissanti, taṃ tesaṃ bhavissati dīgharattaṃ hitāya sukhāyā’’ti dhammathomanatthaṃ pavisanto evaṃ cintesi yathā dhammadāyādasutte cintesi. Tatra hissa evaṃ ahosi – ‘‘mayi vihāraṃ paviṭṭhe āmisadāyādaṃ garahanto dhammadāyādañca thomento imissaṃyeva parisati nisinno sāriputto dhammaṃ desessati, evaṃ dvinnampi amhākaṃ ekajjhāsayāya matiyā desitā ayaṃ desanā aggā ca garukā ca bhavissati pāsāṇacchattasadisā’’ti.
又彼亦复如是思惟——‘他来见我时，将会印证自身状况，我亦将如实被他赞许，闻我赞许后，生起尊敬之心，比库们将当亲近，且听闻言教生信解，此乃为众久远利益与安乐。’欲成法利者如是思惟，类似《授法经》中之思惟。于是彼心生如是念——‘我入止处，妨碍施法者虽有反感言语，而我坐于其集会中说法，沙利子将领众聚集。如此，此经与吾等共同相信意念宣说，将为根本且最重要，胜义如石伞般坚固不坏。’
Idha pana āyasmantaṃ sāriputtaṃ ukkaṃsetvā pakāsetvā ṭhapetukāmo puggalathomanatthaṃ uṭṭhāyāsanā vihāraṃ pāvisi. Īdisesu ṭhānesu bhagavā nisinnāsaneyeva antarahito cittagatiyā vihāraṃ pavisatīti veditabbo. Yadi hi kāyagatiyā gaccheyya, sabbā parisā bhagavantaṃ parivāretvā gaccheyya, sā ekavāraṃ bhinnā puna dussannipātā bhaveyyāti bhagavā adissamānena kāyena cittagatiyā eva pāvisi.
此时，欲令尊长沙利子现身、揭示、安置，欲出席不利己者所入之起身离座静室。应知，佛在此类座所即专注心念而入静室，仅心意入；若身意俱行，则众皆簇拥佛而行，必一行破碎，则生恶闻乱会。佛以三昧观察，仅心意入。
Evaṃ paviṭṭhe pana bhagavati bhagavato adhippāyānurūpameva sīhanādaṃ naditukāmo tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi. Pubbe appaṭisaṃviditanti idaṃ nāma pucchissatīti pubbe mayā aviditaṃ aññātaṃ. Paṭhamaṃ pañhanti, ‘‘sace taṃ, sāriputta, evaṃ puccheyyuṃ kathaṃ jānatā pana tayā, āvuso sāriputta, kathaṃ passatā aññā byākatā khīṇā jātī’’ti imaṃ paṭhamaṃ pañhaṃ. Dandhāyitattanti satthu āsayajānanatthaṃ dandhabhāvo asīghatā. Paṭhamaṃ pañhaṃ anumodīti, ‘‘jāti panāvuso sāriputta, kiṃnidānā’’ti imaṃ dutiyaṃ pañhaṃ pucchanto, ‘‘yaṃnidānāvuso, jātī’’ti evaṃ vissajjitaṃ paṭhamaṃ pañhaṃ anumodi.
如是入定后，因佛之威力，沙利子速至，召唤在场比库。起先对此事茫然不知，哲问起——“若如诸先比库所问沙利子能知此事，沙利子兄，如何看彼已证释、已灭烦恼？”此首问动由佛为引发觉悟而设短促问难。首问获准，复问第二问——“若如此，沙利子兄，何为生？”继而释首问，首问获准。
Etadahosīti bhagavatā anumodite nayasatena nayasahassena pañhassa ekaṅgaṇikabhāvena pākaṭībhūtattā etaṃ ahosi. Divasampāhaṃ bhagavato etamatthaṃ byākareyyanti sakaladivasampi ahaṃ bhagavato etaṃ paṭiccasamuppādatthaṃ puṭṭho sakaladivasampi aññamaññehi padabyañjanehi byākareyyaṃ. Yena bhagavā tenupasaṅkamīti evaṃ kirassa ahosi – ‘‘thero uḷārasīhanādaṃ nadati, sukāraṇaṃ etaṃ, dasabalassa naṃ ārocessāmī’’ti. Tasmā yena bhagavā tenupasaṅkami.
如是，由佛认可，大众皆能权演单一问题，以成突出明显之理。日复一日，欲详解此义，文字比相序列，日常相互诠释。因佛前来，众言——‘长老起壮狮吼，适宜时机，十力足以发挥。故当闻佛来。’
Sā hi bhikkhu sāriputtassa dhammadhātūti ettha dhammadhātūti paccayākārassa vivaṭabhāvadassanasamatthaṃ sāvakapāramīñāṇaṃ. Sāvakānañhi sāvakapāramīñāṇaṃ sabbaññutaññāṇagatikameva hoti. Yathā buddhānaṃ atītānāgatapaccuppannā dhammā sabbaññutaññāṇassa pākaṭā honti, evaṃ therassa sāvakapāramīñāṇaṃ sabbepi sāvakañāṇassa gocaradhamme jānātīti. Dutiyaṃ.
是比库沙利子之法义，即谓条件缘起之明白演说，此为比库弟子依止明了之智慧。弟子之智慧，可达知一切三世佛法，悉由智慧广大显露。讫乃夫长老之弟子智慧，悉知一切弟子智慧所能及领域，谓第二义。
3. Ñāṇavatthusuttavaṇṇanā三、《智事经》注释。
§33
33. Tatiye taṃ suṇāthāti taṃ ñāṇavatthudesanaṃ suṇātha. Ñāṇavatthūnīti cettha ñāṇameva ñāṇavatthūti veditabbaṃ. Jarāmaraṇe ñāṇantiādīsu catūsu paṭhamaṃ savanamayañāṇaṃ sammasanañāṇaṃ paṭivedhañāṇaṃ paccavekkhaṇañāṇanti catubbidhaṃ vaṭṭati, tathā dutiyaṃ. Tatiyaṃ pana ṭhapetvā sammasanañāṇaṃ tividhameva hoti, tathā catutthaṃ. Lokuttaradhammesu hi sammasanaṃ nāma natthi. Jātiyā ñāṇantiādīsupi eseva nayo. Iminā dhammenāti iminā catusaccadhammena vā maggañāṇadhammena vā.
第三，『当听闻此』者，当听闻此智慧之所缘的说法。此处之智慧者，应知为智慧本身。关于老死等四者，首为听闻之智慧、知受之智慧、觉知之智慧、审察之智慧，此四种轮转发生；其次复同此义。第三则置之，觉知之智慧仅为三种；第四亦然。对世外真理中无所谓觉知。所谓生等智慧亦如是。『此法』者，即是指此四谛法，或谓道之智慧法也。
Diṭṭhenātiādīsu diṭṭhenāti ñāṇacakkhunā diṭṭhena. Viditenāti paññāya viditena. Akālikenāti kiñci kālaṃ anatikkamitvā paṭivedhānantaraṃyeva phaladāyakena. Pattenāti adhigatena. Pariyogāḷhenāti pariyogāhitena paññāya anupaviṭṭhena. Atītānāgate nayaṃ netīti ‘‘ye kho kecī’’tiādinā nayena atīte ca anāgate ca nayaṃ neti. Ettha ca na catusaccadhammena vā maggañāṇadhammena vā sakkā atītānāgate nayaṃ netuṃ, catusacce pana maggañāṇena paṭividdhe parato paccavekkhaṇañāṇaṃ nāma hoti. Tena nayaṃ netīti veditabbā. Abbhaññaṃsūti abhiaññaṃsu jāniṃsu. Seyyathāpāhaṃ, etarahīti yathā ahaṃ etarahi catusaccavasena jānāmi. Anvaye ñāṇanti anuaye ñāṇaṃ, dhammañāṇassa anugamane ñāṇaṃ, paccavekkhaṇañāṇassetaṃ nāmaṃ. Dhamme ñāṇanti maggañāṇaṃ. Imasmiṃ sutte khīṇāsavassa sekkhabhūmi kathitā hoti. Tatiyaṃ.
关于所见等，『所见』者，以智慧之眼见之；『所知』者，以慧境所知之。『非时』者，不依时间逾越后，当下即现结果。『得着』者，是已获得。『成熟』者，智慧圆满无缺。过去未来之谛引导，谓“某些人”之类引导，指过去与未来二谛，非四谛或道谛不能引导过去未来，四谛反以道谛为基础，对过未来作反省之慧。谓此引导应了知。『深入明了』者，深入了解。譬如：吾今即作此今四谛之识。『依次智慧』者，谓随顺法之智慧，指观照反省之慧。『法慧』者，道谛之慧义。此经中已说断尽染污之初入阿拉汉境位，此为第三。
4. Dutiyañāṇavatthusuttavaṇṇanā四、《第二智事经》注释。
§34
34. Catutthe sattasattarīti satta ca sattari ca. Byañjanabhāṇakā kira te bhikkhū, bahubyañjanaṃ katvā vuccamāne paṭivijjhituṃ sakkonti, tasmā tesaṃ ajjhāsayena idaṃ suttaṃ vuttaṃ. Dhammaṭṭhitiñāṇanti paccayākāre ñāṇaṃ. Paccayākāro hi dhammānaṃ pavattiṭṭhitikāraṇattā dhammaṭṭhitīti vuccati, ettha ñāṇaṃ dhammaṭṭhitiñāṇaṃ, etasseva chabbidhassa ñāṇassetaṃ adhivacanaṃ. Khayadhammanti khayagamanasabhāvaṃ. Vayadhammanti vayagamanasabhāvaṃ. Virāgadhammanti virajjanasabhāvaṃ. Nirodhadhammanti nirujjhanasabhāvaṃ. Sattasattarīti ekekasmiṃ satta satta katvā ekādasasu padesu sattasattari. Imasmiṃ sutte vipassanāpaṭivipassanā kathitā. Catutthaṃ.
第四，七十七，谓七乘七兼七。谓比库学唱字母，能拆解多音字以便对诵，此故以彼心说本经。所谓法住慧者，谓条件形态对法之起止存在，故谓法住慧。这里所指慧为六别种慧之总名。所谓消尽法，谓灭尽性质；衰减法，谓衰退性质；放逸法，谓离欲性质；寂灭法，谓熄灭性质。七乘七者，次第分为十一处七十七。此经中说有解观之法。
5. Avijjāpaccayasuttavaṇṇanā五、《无明缘经》注释。
§35
35. Pañcame samudayo hotīti satthā idheva desanaṃ osāpesi. Kiṃkāraṇāti? Diṭṭhigatikassa okāsadānatthaṃ. Tassañhi parisati upārambhacitto diṭṭhigatiko atthi, so pañhaṃ pucchissati, athassāhaṃ vissajjessāmīti tassa okāsadānatthaṃ desanaṃ osāpesi. No kallo pañhoti ayutto pañho. Duppañho esoti attho. Nanu ca ‘‘katamaṃ nu kho, bhante, jarāmaraṇa’’nti? Idaṃ supucchitanti. Kiñcāpi supucchitaṃ, yathā pana satasahassagghanike suvaṇṇathāle vaḍḍhitassa subhojanassa matthake āmalakamattepi gūthapiṇḍe ṭhapite sabbaṃ bhojanaṃ dubbhojanaṃ hoti chaḍḍetabbaṃ, evameva ‘‘kassa ca panidaṃ jarāmaraṇa’’nti? Iminā sattūpaladdhivādapadena gūthapiṇḍena taṃ bhojanaṃ dubbhojanaṃ viya ayampi sabbo duppañhova jātoti.
第五，有集义。师在此宣说。何谓意？谓见性迁移请教之因。彼时众人中有应答欲望之者，将问之，我将回答，是为此示教之意。非无聊之问也，而是善问。譬如早有千百金仓，增长美食，顶盖余果酱置其中，若全属不善食，当弃之。如是谓老死谁有？借此诸异议如谜，谓此难解问题全属烦恼之食喻。
Brahmacariyavāsoti ariyamaggavāso. Taṃ jīvaṃ taṃ sarīranti yassa hi ayaṃ diṭṭhi, so ‘‘jīve ucchijjamāne sarīraṃ ucchijjati, sarīre ucchijjante jīvitaṃ ucchijjatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘satto ucchijjatī’’ti gahitattā ucchedadiṭṭhi nāma hoti . Sace pana saṅkhārāva uppajjanti ceva nirujjhanti cāti gaṇheyya, sāsanāvacarā sammādiṭṭhi nāma bhaveyya. Ariyamaggo ca nāmeso vaṭṭaṃ nirodhento vaṭṭaṃ samucchindanto uppajjati , tadeva taṃ vaṭṭaṃ ucchedadiṭṭhiyā gahitākārassa sambhave sati vināva maggabhāvanāya nirujjhatīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘brahmacariyavāso na hotī’’ti.
持戒行住者，谓圣道行住。持此见者，谓见此生命与身体同一，生灭同在，谓生生命时身体灭，身体灭时生命灭，如此念即为『生命灭见』。若认为束缚有为生灭相才是正见，为教义所立。圣道则见循环，复起放尽，方称圣道。此循环不灭，即无觉道修行凋零，则无道修行。故说『持戒行住者不持』此见。
Dutiyanaye aññaṃ jīvaṃ aññaṃ sarīranti yassa ayaṃ diṭṭhi, so ‘‘sarīraṃ idheva ucchijjati, na jīvitaṃ, jīvitaṃ pana pañjarato sakuṇo viya yathāsukhaṃ gacchatī’’ti gaṇhāti. Evaṃ gaṇhato sā diṭṭhi ‘‘imasmā lokā jīvitaṃ paralokaṃ gata’’nti gahitattā sassatadiṭṭhi nāma hoti. Ayañca ariyamaggo tebhūmakavaṭṭaṃ vivaṭṭento uppajjati, so ekasaṅkhārepi nicce dhuve sassate sati uppannopi vaṭṭaṃ vivaṭṭetuṃ na sakkotīti maggabhāvanā niratthakā hoti. Tena vuttaṃ ‘‘aññaṃ jīvaṃ aññaṃ sarīranti vā bhikkhu diṭṭhiyā sati brahmacariyavāso na hotī’’ti.
第二引导，另生生命另生身体者，谓身体当灭生身不灭，如同牢笼中之鸟自由游行。以此理此见谓『常见』。此亦不为圣道，因圣道断三生死轮回，即使未断也须能破轮回。故曰有此见者，持戒行住亦难成。
Visūkāyikānītiādi sabbaṃ micchādiṭṭhivevacanameva. Sā hi sammādiṭṭhiyā vinivijjhanaṭṭhena visūkamiva attānaṃ āvaraṇato visūkāyikaṃ, sammādiṭṭhiṃ ananuvattitvā tassā virodhena pavattanato visevitaṃ, kadāci ucchedassa kadāci sassatassa gahaṇato virūpaṃ phanditaṃ vipphanditanti vuccati. Tālāvatthukatānīti tālavatthu viya katāni, puna aviruhaṇaṭṭhena matthakacchinnatālo viya samūlaṃ tālaṃ uddharitvā tassa patiṭṭhitaṭṭhānaṃ viya ca katānīti attho. Anabhāvaṃkatānīti anuabhāvaṃ katānīti. Pañcamaṃ.
「清净身」等词语，归于全部错误见的俗语。这里说的是正见所断除清净之身，如覆盖自身似清净身，因不随顺正见而与其对立而发生相违，因此时或因断灭，或因常存的执着拘缚而被扭曲破坏。所谓『为棕榈木所成』，即如同用棕榈叶编织，否定其成长而将断裂根株似地拔起重立，此即其意。所谓『无不存在』即谓无无明覆蔽。以上为第五。
6. Dutiyaavijjāpaccayasuttavaṇṇanā6. 第二无明缘经注释
§36
36. Chaṭṭhe iti vā, bhikkhave, yo vadeyyāti tassaṃ parisati diṭṭhigatiko pañhaṃ pucchitukāmo atthi, so pana avisāradadhātuko uṭṭhāya dasabalaṃ pucchituṃ na sakkoti, tasmā tassa ajjhāsayena sayameva pucchitvā vissajjento satthā evamāha. Chaṭṭhaṃ.
第三十六。如来比库们，若有人愿意说“是第六”，若对该辩题的见解尚有疑惑，便起身来问十种力量之问但不能胜任，因此导师便教诲他说：‘以自己的意念，自坐问答，一切决疑。’这是第六。
7. Natumhasuttavaṇṇanā7. 非汝等经注释
§37
37. Sattame na tumhākanti attani hi sati attaniyaṃ nāma hoti. Attāyeva ca natthi, tasmā ‘‘na tumhāka’’nti āha. Napi aññesanti añño nāma paresaṃ attā, tasmiṃ sati aññesaṃ nāma siyā, sopi natthi, tasmā ‘‘napi aññesa’’nti āha. Purāṇamidaṃ, bhikkhave, kammanti nayidaṃ purāṇakammameva, purāṇakammanibbatto panesa kāyo, tasmā paccayavohārena evaṃ vutto. Abhisaṅkhatantiādi kammavohārasseva vasena purimaliṅgasabhāgatāya vuttaṃ, ayaṃ panettha attho – abhisaṅkhatanti paccayehi katoti daṭṭhabbo. Abhisañcetayitanti cetanāvatthuko cetanāmūlakoti daṭṭhabbo. Vedaniyanti vedaniyavatthūti daṭṭhabbo. Sattamaṃ.
第三十七。有佛弟子不以自我为己身，亦不以他人为己身，故称『非汝我』。自我不存在，是故称『非汝』。若有他人则他人即为他身，若确有他者又不存在，故称『亦非他者』。这是古老行为，也称为旧业，乃由旧业所成之身，以缘果相承而有此说。‘造作’即业行为的流转染污标记之义，在此意为‘由因缘所造’。‘意欲’是构成意念所根基，‘所感知’乃感知所相。以上为第七。
8. Cetanāsuttavaṇṇanā8. 思经注释
§38
38. Aṭṭhame yañca, bhikkhave, cetetīti yaṃ cetanaṃ ceteti, pavattetīti attho. Yañca pakappetīti yaṃ pakappanaṃ pakappeti, pavatteticceva attho. Yañca anusetīti yañca anusayaṃ anuseti, pavatteticceva attho. Ettha ca cetetīti tebhūmakakusalākusalacetanā gahitā, pakappetīti aṭṭhasu lobhasahagatacittesu taṇhādiṭṭhikappā gahitā, anusetīti dvādasannaṃ cetanānaṃ sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Ārammaṇametaṃ hotīti (cetanādidhammajāte sati kammaviññāṇassa uppattiyā avāritattā) etaṃ cetanādidhammajātaṃ paccayo hoti. Paccayo hi idha ārammaṇanti adhippetā. Viññāṇassa ṭhitiyāti kammaviññāṇassa ṭhitatthaṃ. Ārammaṇe satīti tasmiṃ paccaye sati. Patiṭṭhā viññāṇassa hotīti tassa kammaviññāṇassa patiṭṭhā hoti. Tasmiṃ patiṭṭhite viññāṇeti tasmiṃ kammaviññāṇe patiṭṭhite. Virūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya nibbattamūle jāte. Punabbhavābhinibbattīti punabbhavasaṅkhātā abhinibbatti.
第三十八。如来比库们，所谓‘意动’者，即动念之意，‘发生’是其含义。‘企图’者，是欲望妄见之心所起之意，亦是‘发生’的意思。‘随念’者，是十二种意念无间断之习气，亦是指‘发生’。这里‘意’涵盖三种境界（善恶意念所系），‘企图’系八种含贪之心及渴欲妄见，‘随念’依十二意念及先后依止环环相续之恒业所系。此为业识缘起之基础，因为由意等法起，业识才生起。谓‘缘’是业识稳固之所依。‘稳定’指业识之根基。所谓稳定业识，即此业识生起于其依止。从业成熟而后生，故业识因缘成熟所生。‘复生业起’是指由复生业而再有此生。
Noce, bhikkhave, cetetīti iminā tebhūmakacetanāya appavattanakkhaṇo vutto. No ce pakappetīti iminā taṇhādiṭṭhikappānaṃ appavattanakkhaṇo. Atha ce anusetīti iminā tebhūmakavipākesu parittakiriyāsu rūpeti ettha appahīnakoṭiyā anusayo gahito. Ārammaṇametaṃhotīti anusaye sati kammaviññāṇassa uppattiyā avāritattā etaṃ anusayajātaṃ paccayova hoti.
第三十九。如来比库们，‘意动’非指三种境界意念起止过程，‘企图’非谓八类含贪渴妄见的体起止。又‘随念’非谓三种境界成熟业识的功用枯减，而是指随念因念觉住故障而诱生业识如取止故。此谓因随念而生业识受阻碍，是随念所生之因缘。
No ceva cetetītiādīsu paṭhamapade tebhūmakakusalākusalacetanā nivattā, dutiyapade aṭṭhasu cittesu taṇhādiṭṭhiyo, tatiyapade vuttappakāresu dhammesu yo appahīnakoṭiyā anusayito anusayo, so nivatto.
其在‘意动’等词中，第一义指三种境界意念已回转走向般若，第二义指八种含渴妄念已归止，第三义指已有所述无妨惜之随念已消伏，从而总体言之即为意念已回转止息。
Apicettha asammohatthaṃ ceteti pakappeti anuseti, ceteti na pakappeti anuseti, na ceteti na pakappeti anuseti, na ceteti na pakappeti na anusetīti idampi catukkaṃ veditabbaṃ. Tattha paṭhamanaye dhammaparicchedo dassito. Dutiyanaye cetetīti tebhūmakakusalacetanā ceva catasso ca akusalacetanā gahitā. Na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā. Anusetīti tebhūmakakusale upanissayakoṭiyā, catūsu akusalacetanāsu sahajātakoṭiyā ceva upanissayakoṭiyā ca anusayo gahito. Tatiyanaye na cetetīti tebhūmakakusalākusalaṃ nivattaṃ, na pakappetīti aṭṭhasu cittesu taṇhādiṭṭhiyo nivattā, anusetīti sutte āgataṃ vāretvā tebhūmakakusalākusalavipākakiriyārūpesu appahīnakoṭiyā upanissayo gahito. Catutthanayo purimasadisova.
另有一说法谓：起心即是在于未迷惑的心起，取念，记忆；起心则心起而记忆，未起心但记忆，既不心起亦不记忆，此四种皆当分别。其第一种名为法蕴分别；第二种谓起心，实则是三界中善心，及四界中非善心并摄；未起心则八种心中断除对心的贪见；记忆者是三界中善心的缘起集，四界非善心同生集，并记忆蕴；第三种谓未起心断除三界善恶，未起心断除八种心中的贪见，记忆蕴为经中所说，遮止善恶现行作用形成的微细结缘集；第四种与前种相同。
Tadappatiṭṭhiteti tasmiṃ appatiṭṭhite. Avirūḷheti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya anibbattamūle. Ettha pana kiṃ kathitanti? Arahattamaggassa kiccaṃ, khīṇāsavassa kiccakaraṇantipi navalokuttaradhammātipi vattuṃ vaṭṭati. Ettha ca viññāṇassa ceva āyatiṃ punabbhavassa ca antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Aṭṭhamaṃ.
不固着谓在其中不住于固着。无复起谓业力消尽后，生死相续断绝而无法再生。此中所谓何？谓阿拉汉之道事，净除染污者之事，及四圣超出世间法皆应宣说。又说识有寿命，生死相续之间有一结点，受与渴间有一结点，有生存之分类间有一结点。此谓第八结点。
9. Dutiyacetanāsuttavaṇṇanā9. 第二思经注释
§39
39. Navame viññāṇanāmarūpānaṃ antare eko sandhi, vedanātaṇhānamantare eko, bhavajātīnamantare ekoti. Navamaṃ.
第39条：第九结点于识与名色之间有一结点，受与渴之间有一结点，生死相续之间有一结点。此即第九结点。
10. Tatiyacetanāsuttavaṇṇanā10. 第三思经注释
§40
40. Dasame natīti taṇhā. Sā hi piyarūpesu rūpādīsu namanaṭṭhena ‘‘natī’’ti vuccati. Āgati gati hotīti āgatimhi gati hoti, āgate paccupaṭṭhite kamme vā kammanimitte vā gahinimitte vā paṭisandhivasena viññāṇassa gati hoti. Cutūpapātoti evaṃ viññāṇassa āgate paṭisandhivisaye gatiyā sati ito cavanasaṅkhātā cuti, tatthūpapattisaṅkhāto upapātoti ayaṃ cutūpapāto nāma hoti. Evaṃ imasmiṃ sutte natiyā ca āgatigatiyā ca antare ekova sandhi kathitoti. Dasamaṃ.
第40条：渴谓欲也。此欲于爱好之色等上谓为渴。来去有双重义，谓于来的时段内有行于去，来已受业或业缘之作用，依生续故识有行进。识于所依缘的生灭时段的继续，谓为生灭。此经中谓渴与来去之间只有一结点。此即第十结点。
Kaḷārakhattiyavaggo catuttho. · 咖喇拉刹帝利品第四
5. Gahapativaggo
第五章 家族品
1. Pañcaverabhayasuttavaṇṇanā一、五怖畏经注释
§41
41. Gahapativaggassa paṭhame yatoti yadā. Bhayāni verānīti bhayaveracetanāyo. Sotāpattiyaṅgehīti duvidhaṃ sotāpattiyā aṅgaṃ, (sotāpattiyā ca aṅgaṃ,) yaṃ pubbabhāge sotāpattipaṭilābhāya saṃvattati, ‘‘sappurisasaṃsevo saddhammassavanaṃ yonisomanasikāro dhammānudhammappaṭipattī’’ti (dī. ni. 3.311) evaṃ āgataṃ, paṭiladdhaguṇassa ca sotāpattiṃ patvā ṭhitassa aṅgaṃ, yaṃ sotāpannassa aṅgantipi vuccati, buddhe aveccappasādādīnaṃ etaṃ adhivacanaṃ. Idamidha adhippetaṃ. Ariyoti niddoso nirupārambho. Ñāyoti paṭiccasamuppannaṃ ñatvā ṭhitañāṇampi paṭiccasamuppādopi. Yathāha – ‘‘ñāyo vuccati paṭiccasamuppādo, ariyopi aṭṭhaṅgiko maggo ñāyo’’ti. Paññāyāti aparāparaṃ uppannāya vipassanāpaññāya. Sudiṭṭho hotīti aparāparaṃ uppajjitvā dassanavasena suṭṭhu diṭṭho.
41. 家族品第一章始曰：恐惧与仇敌之心谓为恐惧心。得入流果有二义，谓得流果之因缘，之前行得流果之所缘，即所谓正士交感，信法闻法，善思维，行法得法，如经文所载。得此果位故名为得流果者之要素。此辞为经文所依。阿利为不杂乱、不间断义。智慧谓因缘而生之觉知智。言曰：智慧即是缘起，圣道即八正道即智慧。波罗蜜谓渐进而得智慧。明见谓渐进起见，以见解正确。
Khīṇanirayotiādīsu āyatiṃ tattha anuppajjanatāya khīṇo nirayo mayhanti so ahaṃ khīṇanirayo. Esa nayo sabbattha. Sotāpannoti maggasotaṃ āpanno. Avinipātadhammoti na vinipātasabhāvo . Niyatoti paṭhamamaggasaṅkhātena sammattaniyāmena niyato. Sambodhiparāyanoti uttarimaggattayasaṅkhāto sambodhi paraṃ ayanaṃ mayhanti sohaṃ sambodhiparāyano, taṃ sambodhiṃ avassaṃ abhisambujjhanakoti attho.
「已灭地狱等」者，以远离未来之再生为义。已灭者，谓地狱之火灭尽；若我谓已灭地狱，即指此地狱已断绝。此语普遍通行于各处。所谓「入流者」，谓已入正道如流。所谓「无堕法」，谓未沦于堕落之性质。所谓「确定者」，谓依第一正道之规范已被确立。所谓「证道忘返者」，谓虽已得无上正等觉，仍行住于超然之道，我即自称此者。所谓证道忘返，即最高觉悟境界，意义为由此觉悟而入般涅槃之境，能圆满实现觉悟，永不复迷。
Pāṇātipātapaccayāti pāṇātipātakammakāraṇā. Bhayaṃ veranti atthato ekaṃ. Verañca nāmetaṃ duvidhaṃ hoti bāhiraṃ ajjhattikanti. Ekena hi ekassa pitā mārito hoti, so cintesi ‘‘etena kira me pitā mārito, ahampi taṃyeva māressāmī’’ti nisitaṃ satthaṃ ādāya carati. Yā tassa abbhantare uppannaveracetanā, idaṃ bāhiraṃ veraṃ nāma. Yā pana itarassa ‘‘ayaṃ kira maṃ māressāmīti carati, ahameva naṃ paṭhamataraṃ māressāmī’’ti cetanā uppajjati, idaṃ ajjhattikaṃ veraṃ nāma. Idaṃ tāva ubhayampi diṭṭhadhammikameva. Yā pana taṃ niraye uppannaṃ disvā ‘‘etaṃ paharissāmī’’ti jalitaṃ ayamuggaraṃ gaṇhato nirayapālassa cetanā uppajjati, idamassa samparāyikaṃ bāhiraveraṃ. Yā cassa ‘‘ayaṃ niddosaṃ maṃ paharissāmīti āgacchati, ahameva naṃ paṭhamataraṃ paharissāmī’’ti cetanā uppajjati, idamassa samparāyikaṃ ajjhattaveraṃ. Yaṃ panetaṃ bāhiraveraṃ, taṃ aṭṭhakathāyaṃ ‘‘puggalavera’’nti vuttaṃ. Dukkhaṃ domanassanti atthato ekameva. Yathā cettha, evaṃ sesapadesupi ‘‘iminā mama bhaṇḍaṃ haṭaṃ , mayhaṃ dāresu cārittaṃ āpannaṃ, musā vatvā attho bhaggo, surāmadamattena idaṃ nāma kata’’ntiādinā nayena veruppatti veditabbā. Aveccappasādenāti adhigatena acalappasādena. Ariyakantehīti pañcahi sīlehi. Tāni hi ariyānaṃ kantāni piyāni. Bhavantaragatāpi ariyā tāni na vijahanti, tasmā ‘‘ariyakantānī’’ti vuccanti. Sesamettha yaṃ vattabbaṃ siyā, taṃ sabbaṃ visuddhimagge anussatiniddese vuttameva. Paṭhamaṃ.
「杀生缘起」者，指杀生业之因缘。恐惧有于此义，为其一。恐惧分二，即外缘与内缘。例一者，如有父亲逝世者，其子思惟曰：「此父已逝，我当护持其事。」此为外在恐惧。例二者，他人思惟曰：「此人必欲杀我，我必先杀之。」此为内在恐惧。此二恐惧皆为主观所见。若见地狱中有苦念起，思惟曰：「我当护持此火狱。」此乃转生后的外缘恐惧。若念：「彼为无罪欲害我，我自先杀彼。」此为来世的内缘恐惧。此外缘恐惧，注疏称为「人恐」，由此见苦、忧产生。正如此处及其他节次，谓「以此吾之器已灭，此于他人为事故，虚伪所成，憎醉所造事。」应以此理知此恐惧之起。所谓「无亏喜悦」，为已得坚定不移之喜悦。所谓「圣者之爱」，指五戒为圣者所珍视之善法。虽已入圣者境界，仍不舍此五戒，因此称「圣者所爱」。以上缘起内容，悉皆可于清净道理讲述中回忆说明。此为首要。
2. Dutiyapañcaverabhayasuttavaṇṇanā二、第二五怖畏经注释
§42
42. Dutiye bhikkhūnaṃ kathitabhāvamattameva viseso. Dutiyaṃ.
第四十二卷，专注于第二部分论述比库所说之内容，仅为特定事项。此为第二。
3. Dukkhasuttavaṇṇanā三、苦经注释
§43
43. Tatiye dukkhassāti vaṭṭadukkhassa. Samudayanti dve samudayā khaṇikasamudayo ca paccayasamudayo ca. Paccayasamudayaṃ passantopi bhikkhu khaṇikasamudayaṃ passati, khaṇikasamudayaṃ passantopi paccayasamudayaṃ passati. Atthaṅgamopi accantatthaṅgamo bhedatthaṅgamoti duvidho. Accantatthaṅgamaṃ passantopi bhedatthaṅgamaṃ passati, bhedatthaṅgamaṃ passantopi accantatthaṅgamaṃ passati. Desessāmīti idaṃ vaṭṭadukkhassa samudayaatthaṅgamaṃ nibbattibhedaṃ nāma desessāmi, taṃ suṇāthāti attho. Paṭiccāti nissayavasena ceva ārammaṇavasena ca paccayaṃ katvā. Tiṇṇaṃ saṅgati phassoti tiṇṇaṃ saṅgatiyā phasso. Ayaṃ kho, bhikkhave, dukkhassa samudayoti ayaṃ vaṭṭadukkhassa nibbatti nāma. Atthaṅgamoti bhedo. Evañhi vaṭṭadukkhaṃ bhinnaṃ hoti appaṭisandhiyaṃ. Tatiyaṃ.
第四十三卷，关于苦，即轮回苦之苦。苦之集有二种，即瞬间集与缘起集。观缘起集者，亦观瞬间集；观瞬间集者，亦观缘起集。意义虽有整体差别与差异二分，但观整体时亦观差异，观差异时亦观整体。此即我将论述轮回苦之集起、破灭、差别三种现象义，请听我详细说。所谓缘起者，为依止、缘、因故所生。三者合称触，谓三者合和而感触。诸比库，苦已有缘起，谓此乃轮回苦生之名。所谓破灭，谓差别。由是轮回苦可分，不连续不断。此为第三。
4. Lokasuttavaṇṇanā四、世间经注释
§44
44. Catutthe lokassāti saṅkhāralokassa. Ayamettha viseso. Catutthaṃ.
第四十四卷，关于世间，谓行界之特别论述。此为第四。
5. Ñātikasuttavaṇṇanā五、亲族经注释
§45
45. Pañcame ñātiketi dvinnaṃ ñātakānaṃ gāme. Giñjakāvasatheti iṭṭhakāhi kate mahāpāsāde. Dhammapariyāyanti dhammakāraṇaṃ. Upassutīti upassutiṭṭhānaṃ, yaṃ ṭhānaṃ upagatena sakkā hoti bhagavato saddaṃ sotuṃ, tattha ṭhitoti attho. So kira gandhakuṭipariveṇasammajjanatthaṃ āgato attano kammaṃ pahāya bhagavato dhammaghosaṃ suṇanto aṭṭhāsi. Addasāti tadā kira bhagavato āditova paccayākāraṃ manasikarontassa ‘‘idaṃ iminā paccayena hoti, idaṃ iminā’’ti āvajjato yāva bhavaggā ekaṅgaṇaṃ ahosi, satthā manasikāraṃ pahāya vacasā sajjhāyaṃ karonto yathānusandhinā desanaṃ niṭṭhapetvā, ‘‘api nu kho imaṃ dhammapariyāyaṃ koci assosī’’ti āvajjento taṃ bhikkhumaddasa. Tena vuttaṃ ‘‘addasā kho bhagavā’’ti.
第四十五卷，「亲族」意谓二亲家乡。曰猕猴所安居者，谓用石砌成之大楼。所谓法演说，即法之起因。所谓常闻处，即常闻佛声处，亦谓处所所在。此意谓由香舍所环之处而来者，弃其业，闻佛之法音，而感动者。曰见，谓彼时佛如初发起般境界，心念专注观此义，「此由此因故缘起，此由此故」直到场地空旷，一时佛舍弃心念，口述经义，如实演说，问：“谁还愿闻此法演说？”比库群见佛如此讲法。佛即说：“诸比库已见。”
Assosinoti assosi nu. Atha vā assosi noti amhākaṃ bhāsantānaṃ assosīti. Uggaṇhāhītiādīsu sutvā tuṇhībhūtova paguṇaṃ karonto uggaṇhāti nāma. Padānupadaṃ ghaṭetvā vācāya paricitaṃ karonto pariyāpuṇāti nāma. Ubhayathāpi paguṇaṃ ādhārappattaṃ karonto dhāreti nāma. Atthasaṃhitoti kāraṇanissito. Ādibrahmacariyakoti maggabrahmacariyassa ādi patiṭṭhānabhūto. Iti tīsupi imesu suttesu vaṭṭavivaṭṭameva kathitaṃ. Pañcamaṃ.
“假如听见即是听见。”或说“听见即非听见”，是针对我们说话的人而言的听闻。闻到“承受”等词，表法如同化了声音进入沉静状态，是生起增益的行为，故称为“承受”。将词句整合组合，令语言变得可知晓，是“圆满”。二者都对已成形的根基承担增益，故称“持有”。“含义相应”是基于因缘而生。所谓“始于梵行”，是指出离道之行的起初根本。此三种释义在此三部经注里，只是对事物顺序的说解说明。第五。
6. Aññatarabrāhmaṇasuttavaṇṇanā六、某婆罗门经注释
§46
46. Chaṭṭhe aññataroti nāmavasena apākaṭo aññataro brāhmaṇo. Chaṭṭhaṃ.
第46条“第六，余一”之所指，指的是未指明的余一婆罗门。第六。
7. Jāṇussoṇisuttavaṇṇanā七、《若奴索尼经》注释
§47
47. Sattame jāṇussoṇīti ṭhānantaravasena evaṃladdhanāmo asītikoṭivibhavo mahāpurohito. Sattamaṃ.
第47条“第七，知觉者子”是就地方分类而言，称为如是得名：是百万财富之大大祭司。第七。
8. Lokāyatikasuttavaṇṇanā八、《世间论者经》注释
§48
48. Aṭṭhame lokāyatikoti vitaṇḍasatthe lokāyate kataparicayo. Jeṭṭhametaṃ lokāyatanti paṭhamaṃ lokāyataṃ. Lokāyatanti ca lokasseva āyataṃ, bālaputhujjanalokassa āyataṃ, mahantaṃ gambhīranti upadhāritabbaṃ parittaṃ bhāvaṃ diṭṭhigataṃ. Ekattanti ekasabhāvaṃ, niccasabhāvamevāti pucchati. Puthuttanti purimasabhāvena nānāsabhāvaṃ, devamanussādibhāvena paṭhamaṃ hutvā pacchā na hotīti ucchedaṃ sandhāya pucchati. Evamettha ‘‘sabbamatthi, sabbamekatta’’nti imā dvepi sassatadiṭṭhiyo, ‘‘sabbaṃ natthi, sabbaṃ puthutta’’nti imā dve ucchedadiṭṭhiyoti veditabbā. Aṭṭhamaṃ.
第48条“第八，世界观者”是指以诽谤为本的世界观者。至于“最尊贵者”，“世界观者”是指对世界的认识，譬如对愚痴凡夫世界的认识，应将其视为广大、深远、保护的状态，从见解角度来说，是稳定的单一性，永恒的单一性，这是所提问的。愚痴意味着以前的众多形态，先为众多形态，转而无此众多形态，是断灭的问询。此处说“万物永恒，同一不变”为两种永恒见，“万物无有，皆破灭”为两种断灭见，应理解之。第八。
9. Ariyasāvakasuttavaṇṇanā九、《圣弟子经》注释
§49
49. Navame kiṃ nu khoti saṃsayuppattiākāradassanaṃ. Samudayatīti uppajjati. Navamaṃ.
第49条“第九，究竟意思为何？”是怀疑生起的缘起显示。缘起即产生。第九。
10. Dutiyaariyasāvakasuttavaṇṇanā十、《第二圣弟子经》注释
§50
50. Dasame dvepi nayā ekato vuttā. Idameva purimena nānattaṃ, sesaṃ tādisamevāti. Dasamaṃ.
第50条“第十，两种道路”如前所说不同，余者亦如前。第十。
Gahapativaggo pañcamo. · 第五品：居士品。
6. Dukkhavaggo
第六章 苦品
1. Parivīmaṃsanasuttavaṇṇanā一、《审察经》注释
§51
51. Dukkhavaggassa paṭhame parivīmaṃsamānoti upaparikkhamāno. Jarāmaraṇanti kasmā jarāmaraṇaṃ ekameva ‘‘anekavidhaṃ nānappakāraka’’nti vatvā gahitanti ce? Tasmiṃ gahite sabbadukkhassa gahitattā. Yathā hi cūḷāya gahite purise so puriso gahitova hoti, evaṃ jarāmaraṇe gahite sabbadukkhaṃ gahitameva hoti. Tasmā ‘‘yaṃ kho idaṃ anekavidhaṃ nānappakārakaṃ dukkhaṃ loke uppajjatī’’ti nhatvā ṭhitaṃ purisaṃ viya sabbadukkhaṃ dassetvā taṃ cūḷāya gaṇhanto viya jarāmaraṇaṃ gaṇhi.
第51节 苦品首则论述苦的本质，细致考察。当论及老死时，老死为何被认为是“多种多样的、不同的损害”？言及此处所谓“多种多样的损害”时，是指涵盖了一切苦。正如持有小物的人即是持有者，老死也是如此；老死之中包含了一切苦难的持有。因此，如同能洞见“此世间所生之苦多样、性质不同”的人，见尽诸苦，再如执持小物一般，将老死视为持有的一切苦。
Jarāmaraṇanirodhasāruppagāminīti jarāmaraṇanirodhassa sāruppabhāvena nikkilesatāya parisuddhatāya sadisāva hutvā gāminīti attho. Tathā paṭipanno ca hotīti yathā taṃ paṭipannoti vuccati, evaṃ paṭipanno hoti. Anudhammacārīti nibbānadhammaṃ anugataṃ paṭipattidhammaṃ carati, pūretīti attho. Dukkhakkhayāya paṭipannoti sīlaṃ ādiṃ katvā jarāmaraṇadukkhassa nirodhatthāya paṭipanno. Saṅkhāranirodhāyāti saṅkhāradukkhassa nirodhatthāya. Ettāvatā yāva arahattā desanā kathitā.
所谓“老死的止灭具有微细的现象”和“随其微细现象而来者”之义。亦即指老死止灭因其纯净清净而显具特征，因此能通达。如同诸行修习者被称“勤修者”，从此，也称止灭的修行者为“通达者”。“顺法而行”即依止涅槃法而行，圆满成就亦含于此。修行至苦灭者，先修戒等基础，以达老死苦灭；至行灭者，乃以行苦灭为目标。至此，宣说阿拉汉位已足。
Idāni arahattaphalapaccavekkhaṇaṃ satatavihārañca dassetvā desanā nivattetabbā siyā, tathā akatvā avijjāgatoti idaṃ kasmā gaṇhātīti? Khīṇāsavassa samatikkantavaṭṭadukkhadassanatthaṃ . Apica puna vaṭṭaṃ ārabhitvā vivaṭṭe kathiyamāne bujjhanakasatto cettha atthi, tassa ajjhāsayavasenāpi idaṃ gaṇhātīti veditabbo. Tattha avijjāgatoti avijjāya gato upagato samannāgato. Purisapuggaloti purisoyeva puggalo. Ubhayenāpi sammutikathaṃ katheti. Buddhānañhi sammutikathā paramatthakathāti dve kathā honti. Tattha ‘‘satto naro puriso puggalo tisso nāgo’’ti evaṃ pavattā sammutikathā nāma. ‘‘Khandhā dhātuyo āyatanānī’’ti evaṃ pavattā paramatthakathā nāma. Paramatthaṃ kathentāpi sammutiṃ amuñcitvā kathenti. Te sammutiṃ kathentāpi paramatthaṃ kathentāpi saccameva kathenti. Teneva vuttaṃ –
今经已示阿拉汉果之鉴察，若常修行则当止说法，若不止宣说何故？此由见已灭余烦恼，达见苦轮尽止之由。且虽复起法轮，然明智者能透彻此理，心念如是，故能称之。于此，“见已灭无明”意谓已离无明，进入无余染无明之境。所谓“人”，实为此人；二者皆能达成共识。佛法中有两种说法，即俗谛法和真谛法。俗谛为“人、众生、众生体、龙”等形象类说；真谛则称“蕴、界、处”等构成法。虽言真谛，却不破俗谛，而是同一真理的不同侧面。两者虽异名同指真实法。故如是言：
‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;
“佛陀为说之尊者，宣说两种真理；
Sammutiṃ paramatthañca, tatiyaṃ nūpalabbhati;
既有俗谛亦有真谛，超过第三法无取。”
Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;
提示语是实相，是世俗约定的根据；
Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtalakkhaṇa’’nti.
究竟真理的话则是法的真实本质。
Puññaṃce saṅkhāranti terasacetanābhedaṃ puññābhisaṅkhāraṃ. Abhisaṅkharotīti karoti. Puññūpagaṃ hoti viññāṇanti kammaviññāṇaṃ kammapuññena upagataṃ sampayuttaṃ hoti, vipākaviññāṇaṃ vipākapuññena. Apuññaṃ ce saṅkhāranti dvādasacetanābhedaṃ apuññābhisaṅkhāraṃ abhisaṅkharoti. Āneñjaṃ ce saṅkhāranti catucetanābhedaṃ āneñjābhisaṅkhāraṃ. Āneñjūpagaṃ hoti viññāṇanti kammāneñjena kammaviññāṇaṃ, vipākāneñjena vipākaviññāṇaṃ upagataṃ hoti. Ettha ca tividhassa kammābhisaṅkhārassa gahitattā dvādasapadiko paccayākāro gahitova hoti. Ettāvatā vaṭṭaṃ dassitaṃ.
善业蕴由十三种心所不同的善意所构成，称为善业聚集。所谓聚集，是行为。善业所感染的识，称为业识，因善业而生，随其关系连接；因善业成熟而为果报识。若有不善业蕴，是由十二种心所不同的不善意所构成，名为不善业聚集，称为聚集。若有无记业蕴，由四种心所不同的无记意构成，名为无记业聚集。无记业所感染的识，称为无记业识，因无记业而生，随其联系；因无记业成熟而为果报识。于此，三种业聚集的深入性质，其条件相互依存，有十二关系。如此轮回法被揭示。
Idāni vivaṭṭaṃ dassento yato kho, bhikkhavetiādimāha. Tattha avijjāti catūsu saccesu aññāṇaṃ. Vijjāti arahattamaggañāṇaṃ. Ettha ca paṭhamameva avijjāya pahīnāya vijjā uppajjati. Yathā pana caturaṅgepi tame rattiṃ padīpujjalena andhakāro pahīyati, evaṃ vijjuppādā avijjāya pahānaṃ veditabbaṃ. Na kiñci loke upādiyatīti loke kiñci dhammaṃ na gaṇhāti na parāmasati. Anupādiyaṃ na paritassatīti anupādiyanto agaṇhanto neva taṇhāparitassanāya, na bhayaparitassanāya paritassati, na taṇhāyati na bhāyatīti attho. Paccattaññevāti sayameva attanāva parinibbāyati, na aññassa ānubhāvena.
今释义已展开，故说比库等人所说。于四谛中无明是不认识，知识则是阿拉汉道的智慧。于这里，智慧初生于无明的弃绝。譬如夜晚中以灯火去除黑暗，如此当知智慧的生起即是无明的消除。世间无物可执，不取不贪。称为无执亦不悲，既不执取既不恶，故内无渴爱与怖畏。此涅槃实为自我断灭，非因他者感化。
Sosukhaṃ ce vedananti idaṃ kasmā ārabhi? Khīṇāsavassa paccavekkhaṇañāṇaṃ dassetvā satatavihāraṃ dassetuṃ ārabhi. Anajjhositāti taṇhāya gilitvā pariniṭṭhapetvā agahitā. Atha dukkhavedanā kasmā vuttā, kiṃ tampi abhinandanto atthīti? Āma atthi. Sukhaṃ abhinandantoyeva hi dukkhaṃ abhinandati nāma dukkhaṃ patvā sukhaṃ patthanato sukhassa ca vipariṇāmadukkhatoti. Kāyapariyantikanti kāyaparicchinnaṃ, yāva pañcadvārakāyo pavattati, tāva pavattaṃ pañcadvārikavedananti attho. Jīvitapariyantikanti jīvitaparicchinnaṃ . Yāva jīvitaṃ pavattati, tāva pavattaṃ manodvārikavedananti attho.
喜乐感受从何而起？是由断尽烦恼的审察智慧显必行而生。所谓无恚，是对渴爱消溃而圆满的境界。又为何有苦感受？不难理解，因为苦苦因由喜乐中之变化而起。至于身感变化，是身分裂断末，五门感受流转；生命变化，是生命断末，意根流转。
Tattha pañcadvārikavedanā pacchā uppajjitvā paṭhamaṃ nirujjhati, manodvārikavedanā paṭhamaṃ uppajjitvā pacchā nirujjhati. Sā hi paṭisandhikkhaṇe vatthurūpasmiṃyeva patiṭṭhāti. Pañcadvārikā pavatte pañcadvāravasena pavattamānā paṭhamavaye vīsativassakāle rajjanadussanamuyhanavasena adhimattā balavatī hoti, paṇṇāsavassakāle ṭhitā hoti, saṭṭhivassakālato paṭṭhāya parihāyamānā asītinavutivassakāle mandā hoti. Tadā hi sattā ‘‘cirarattaṃ ekato nisīdimhā nipajjimhā’’ti vadantepi ‘‘na sañjānāmā’’ti vadanti. Adhimattānipi rūpādiārammaṇāni ‘‘na passāma na suṇāma’’, ‘‘sugandhaṃ duggandhaṃ vā sāduṃ asāduṃ vā thaddhaṃ mudukanti vā na jānāmā’’ti vadanti. Iti nesaṃ pañcadvārikavedanā bhaggā hoti, manodvārikāva pavattati. Sāpi anupubbena parihāyamānā maraṇasamaye hadayakoṭiṃyeva nissāya pavattati. Yāva panesā pavattati, tāva satto jīvatīti vuccati. Yadā nappavattati, tadā mato niruddhoti vuccati.
当五门感受之后生起时，最初消灭；精神感受初生时，继而消灭。此分别时刻持续存留于感受物中。五门感受盛行时，在二十年间因溃败薄弱而多病，五十年稳固，六十年后衰减，近八十年时遗残减退。其时众生言“久坐久卧”，即无知也。即使感觉极强的色境等现象也“无见无闻”，香臭、佳恶等亦“不知”。因五门感受消灭而精神感受出现。精神感受先退化，在死亡时依赖如心城，此心理感受直到生命终止为止。生命存在即生起感受，生命不生起则断灭，称为断灭。
Svāyamattho vāpiyā dīpetabbo –
自浇水池或大蓄水池应当浇灌维持。
Yathā hi puriso pañcaudakamaggasampannaṃ vāpiṃ kareyya, paṭhamaṃ deve vuṭṭhe pañcahi udakamaggehi udakaṃ pavisitvā antovāpiyaṃ āvāṭe pūreyya, punappunaṃ deve vassante udakamagge pūretvā gāvutaḍḍhayojanamattaṃ ottharitvā udakaṃ tiṭṭheyya tato tato vissandamānaṃ, atha niddhamanatumbe vivaritvā khettesu kamme kariyamāne udakaṃ nikkhamantaṃ, sassapākakāle (udakaṃ nikkhamantaṃ,) udakaṃ parihīnaṃ ‘‘macche gaṇhāmā’’ti vattabbataṃ āpajjeyya, tato katipāhena āvāṭesuyeva udakaṃ saṇṭhaheyya. Yāva pana taṃ āvāṭesu hoti, tāva ‘‘mahāvāpiyaṃ udakaṃ atthī’’ti saṅkhaṃ gacchati. Yadā pana tattha chijjati, tadā ‘‘vāpiyaṃ udakaṃ natthī’’ti vuccati, evaṃsampadamidaṃ veditabbaṃ.
譬如有人以五条沟渠引水入大水池，首先在水池的五条水道口注入水，填满水池及其内部。反复多次当天降雨时，水池注满过度，水便上升至牛舍二十五由旬（约数十公里）高处，使水池内水始终保持。之后开池口排水，正值旱季（排水时），水已减少，应当对鱼类说“鱼啊，请你们去吧”，以此避免鱼类随水排出伤亡。过一段时间又用数个水渠将水注入水池。只要水池保持水，便称“水池中有水”。一旦水池干涸，则称“水池无水”，如此循环变化当知。
Paṭhamaṃ deve vassante pañcahi maggehi udake pavisante āvāṭānaṃ pūraṇakālo viya hi paṭhamameva paṭisandhikkhaṇe manodvārikavedanāya vatthurūpe patiṭṭhitakālo, punappunaṃ deve vassante pañcannaṃ maggānaṃ pūritakālo viya pavatte pañcadvārikavedanāya pavattikālo, gāvutaḍḍhayojanamattaṃ ajjhottharaṇaṃ viya paṭhamavaye vīsativassakāle rajjanādivasena tassā adhimattabalavabhāvo, yāva vāpito udakaṃ na niggacchati, tāva pūrāya vāpiyā ṭhitakālo viya paññāsavassakāle tassā ṭhitakālo, niddhamanatumbesu vivaṭesu kammante kariyamāne udakassa nikkhamanakālo viya saṭṭhivassakālato paṭṭhāya tassā parihāni, udake bhaṭṭhe udakamaggesu parittodakassa ṭhitakālo viya asītinavutivassakāle pañcadvārikavedanāya mandakālo, āvāṭesuyeva udakassa patiṭṭhānakālo viya hadayavatthukoṭiṃ nissāya manodvārikavedanāya pavattikālo, āvāṭesu parittepi udake sati ‘‘vāpiyaṃ udakaṃ atthī’’ti vattabbakālo viya yāva sā pavattati, tāva ‘‘satto jīvatī’’ti vuccati. Yathā pana āvāṭesu udake chinne ‘‘natthi vāpiyaṃ udaka’’nti vuccati, evaṃ manodvārikavedanāya appavattamānāya ‘‘satto mato’’ti vuccati. Imaṃ vedanaṃ sandhāya vuttaṃ ‘‘jīvitapariyantikaṃ vedanaṃ vediyamāno’’ti.
初次于旱季由五条沟渠注水，池中水满的时间，如同初次雨季汇水，心识作为感受支点安住之时。反复多次于诸多水渠注满之时，如持之以恒的雨季之时，水位上升至二十五由旬的牛舍高度，如同强盛的湿热季节，水尚未排尽，池水保持满溢，持续五十个雨季之久，池内水始终浇灌持续。不及排水时，由六十个雨季积累而成。于旱季打开池门时，水流出，如六十八个雨季流量，过去几年间五条水渠送水时水流减少的时段，水池中水分保持如心识之感受支点起动，如此持续，称为“活生水”，直至池水干涸，称为“水不存”，如是心识感受流转逐渐停止，称为“生存终结感受”。对此感受的究竟称为“感受生存终结”。
Kāyassa bhedāti kāyassa bhedena. Jīvitapariyādānā uddhanti jīvitakkhayato uddhaṃ. Idhevāti paṭisandhivasena parato agantvā idheva. Sītībhavissantīti pavattivipphandadaratharahitāni sītāni appavattanadhammāni bhavissanti. Sarīrānīti dhātusarīrāni. Avasissantīti avasiṭṭhāni bhavissanti.
「身破」者，谓身之破坏。生存以身破为极限。此生之终止从此破坏而起。此处「此处」意指续缘相继之际。清凉舒适无波动者即安静之凉时，将出现未曾起动的平静状态。所谓「身体」者，指五大蕴身体。谓「灭死」者，是未来将定众所依生命相中止之时。
Kumbhakārapākāti kumbhakārassa bhājanapacanaṭṭhānato. Paṭisisseyyāti ṭhapeyya. Kapallānīti saha mukhavaṭṭiyā ekābaddhāni kumbhakapallāni. Avasisseyyunti tiṭṭheyyuṃ. Evameva khoti ettha idaṃ opammasaṃsandanaṃ – ādittakumbhakārapāko viya hi tayo bhavā daṭṭhabbā, kumbhakāro viya yogāvacaro, pākato kumbhakārabhājanānaṃ nīharaṇadaṇḍako viya arahattamaggañāṇaṃ, samo bhūmibhāgo viya asaṅkhataṃ nibbānatalaṃ, daṇḍakena uṇhakumbhaṃ ākaḍḍhitvā same bhūmibhāge kumbhassa ṭhapitakālo viya āraddhavipassakassa rūpasattakaṃ arūpasattakaṃ vipassantassa kammaṭṭhāne ca paguṇe vibhūte upaṭṭhahamāne tathārūpaṃ utusappāyādiṃ labhitvā ekāsane nisinnassa vipassanaṃ vaḍḍhetvā aggaphalaṃ arahattaṃ patvā catūhi apāyehi attabhāvaṃ uddharitvā phalasamāpattivasena asaṅkhate nibbānatale ṭhitakālo daṭṭhabbo. Khīṇāsavo pana uṇhakumbho viya arahattappattadivaseyeva na parinibbāti, sāsanappaveṇiṃ pana ghaṭayamāno paṇṇāsasaṭṭhivassāni ṭhatvā carimakacittappattiyā upādiṇṇakakkhandhabhedā anupādisesāya nibbānadhātuyā parinibbāti. Athassa kumbhassa viya kapallāni anupādiṇṇakasarīrāneva avasissantīti. Sarīrāni avasissantīti pajānātīti idaṃ pana khīṇāsavassa anuyogāropanatthaṃ vuttaṃ.
「储水池发酵」者，意指池工施作储水醋化之处应建造。谓「埋置」者，即蓄置之义。所谓濯洗池垢，是指带有覆盖口状的连结储水池轮廓之物。谓「保持」者，住持之意。此处以比喻比对诸如此类事物：如同受热醋化过程所见之三事，池工如棕榈叶之携行者，醋化者如破坏储水池的动因，储水池蓄水者如获取阿拉汉道果之人，醋化以棒击如破坏不生死涅槃地，施力等同将极大储水池的痕迹搅动揭露时，修慧者坐于一处静定观禅，自相续生坚固涅槃果中，破四恶趣自我现起，视为止息忧苦涅槃寂灭的时间。然阿拉汉如同受热池发酵过程之结束日般，不即见涅槃，但于法中经五十六年，终得无取灭法无余涅槃。此储水池即比喻其无取涅槃体真身，诸结构无剩余而灭尽。谓「身破」者，指观知此阿拉汉之正法终结。
Viññāṇaṃ paññāyethāti paṭisandhiviññāṇaṃ paññāyetha. Sādhu sādhūti therānaṃ byākaraṇaṃ sampahaṃsati. Evametanti yadetaṃ tividhe abhisaṅkhāre asati paṭisandhiviññāṇassa appaññāṇantiādi, evameva etaṃ. Adhimuccathāti sanniṭṭhānasaṅkhātaṃ adhimokkhaṃ paṭilabhatha. Esevanto dukkhassāti ayameva vaṭṭadukkhassa anto ayaṃ paricchedo, yadidaṃ nibbānanti. Paṭhamaṃ.
「识应以智慧观」者，谓见俱生识应以智慧辨明。善哉，善哉，此为长老们常说之义。此三种不善造作转生境界中续缘识之无智，即为无明，如此理当如此。所谓生起现前，即取现成事理与境界以成就。此苦循环中之终极境界，即称为涅槃，首义也。
2. Upādānasuttavaṇṇanā二、《取经》注释
§52
52. Dutiye upādāniyesūti catunnaṃ upādānānaṃ paccayesu tebhūmakadhammesu. Assādānupassinoti assādaṃ anupassantassa. Tatrāti tasmiṃ aggikkhandhe. Tadāhāroti taṃpaccayo. Tadupādānoti tasseva vevacanaṃ. Evamevakhoti ettha aggikkhandho viya hi tayo bhavā, tebhūmakavaṭṭantipi etadeva, aggijaggakapuriso viya vaṭṭanissito bālaputhujjano, sukkhatiṇagomayādipakkhipanaṃ viya assādānupassino puthujjanassa taṇhādivasena chahi dvārehi kusalākusalakammakaraṇaṃ. Tiṇagomayādīsu khīṇesu punappunaṃ tesaṃ pakkhipanena aggikkhandhassa vaḍḍhanaṃ viya bālaputhujjanassa uṭṭhāya samuṭṭhāya yathāvuttakammāyūhanena aparāparaṃ vaṭṭadukkhanibbattanaṃ.
第二者所说的不应取者，谓四种取缔的缘，即三界诸法。欲、无明和见等谓“不见其贪”者，意指不见贪欲的产生。此处如说于此火聚，三者如火聚的三段，火聚为其因，此因谓之火食，因火食而有取，所谓因取故。此理亦即如此。在此火聚中，三者俱存，三界轮回亦然。譬犹火之聚集者，如愚痴凡夫依赖轮回，置若罔闻，如牛吃干草，感受取不到的贪欲之火。凡夫如吃稻草之牛，造作六门善恶业。已灭如稻草类，复因反复置入火聚中，如愚夫在生起灭轮回中，依次轮转，轮转带来苦果。
Na kālena kālaṃ sukkhāni ceva tiṇāni pakkhipeyyāti tañhi koci atthakāmo evaṃ vadeyya – ‘‘bho kasmā uṭṭhāya samuṭṭhāya kalāpe bandhitvā sukkhatiṇakaṭṭhānaṃ pacchiyañca pūretvā sukkhagomayāni pakkhipanto etaṃ aggiṃ jālesi? Api nu te atthi itonidānaṃ kāci vaḍḍhīti? Vaṃsāgatametaṃ bho amhākaṃ, itonidānaṃ pana me avaḍḍhiyeva, kuto vaḍḍhi? Ahañhi imaṃ aggiṃ jagganto neva nhāyituṃ na bhuñjituṃ na nipajjituṃ labhāmīti. Tena hi bho kiṃ te iminā niratthakena aggijālanena? Ehi tvaṃ etāni ābhatāni tiṇādīni ettha nikkhipa, tāni sayameva jhāyissanti, tvaṃ pana asukasmiṃ ṭhāne sītodakā pokkharaṇī atthi, tattha nhatvā, mālāgandhavilepanehi attānaṃ maṇḍetvā sunivattho supārutova pādukāhi nagaraṃ pavisitvā pāsādavaramāruyha vātapānaṃ vivaritvā mahāvīthiyaṃ virocamāno nisīda ekaggo sukhasamappito hutvā, tattha te nisinnassa tiṇādīnaṃ khayena sayameva ayaṃ aggi appaṇṇattibhāvaṃ gamissatī’’ti. So tathā kareyya. Tatheva ca tattha nisinnassa so aggi upādānakkhayena appaṇṇattibhāvaṃ gaccheyya. Idaṃ sandhāyetaṃ ‘‘na kālena kāla’’ntiādi vuttaṃ.
有人虽时常投下干草享受安乐，终究不解其义，便疑惑问：“为何起身筑堆，堆中烧木，散布草料，如此迷火？难道此火能增大？此乃我辈世所继承，但我不增长，何来增长？我唯为此火奔波，无法沐浴、无法享用、无法卧息。此等徒劳的火网，何益于你？来，将这些干草投入此处，它们将自燃；你身处凉水塘，却在寒处，涂以香粉、涂饰装饰，脚踏精致鞋履，进入城市，登楼亭台，吹散风凉，坐享胜境，安乐无忧。你身坐时，这火因干草耗尽，趋向消退。”因此说“不时而乐”，随此理论说法成立。
Evameva khoti ettha pana idaṃ opammasaṃsandanaṃ – cattālīsāya kaṭṭhavāhānaṃ jalamāno mahāaggikkhandho viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ, aggijagganakapuriso viya vaṭṭasannissitako yogāvacaro, atthakāmo puriso viya sammāsambuddho, tena purisena tassa dinnaovādo viya tathāgatena ‘‘ehi tvaṃ, bhikkhu, tebhūmakadhammesu nibbinda, evaṃ vaṭṭadukkhā muccissasī’’ti tassa tebhūmakadhammesu kammaṭṭhānassa kathitakālo, tassa purisassa yathānusiṭṭhaṃ paṭipajjitvā pāsāde nisinnakālo viya yogino sugatovādaṃ sampaṭicchitvā suññāgāraṃ paviṭṭhassa tebhūmakadhammesu vipassanaṃ paṭṭhapetvā anukkamena yathānurūpaṃ āhārasappāyādiṃ labhitvā, ekāsane nisinnassa aggaphale patiṭṭhitakālo, tassa nhānavilepanādīhi sudhotamaṇḍitakāyattā tasmiṃ nisinnassa ekaggasukhasamappitakālo viya yogino ariyamaggapokkharaṇiyaṃ maggañāṇodakena sunhātasudhotakilesamalassa hirottappasāṭake nivāsetvā sīlavilepanānulittassa arahattamaṇḍanena attabhāvaṃ maṇḍetvā vimuttipupphadāmaṃ piḷandhitvā iddhipādapādukā āruyha nibbānanagaraṃ pavisitvā dhammapāsādaṃ āruyha satipaṭṭhānamahāvīthiyaṃ virocamānassa nibbānārammaṇaṃ phalasamāpattiṃ appetvā nisinnakālo. Tassa pana purisassa tasmiṃ nisinnassa tiṇādīnaṃ khayena aggikkhandhassa appaṇṇattigamanakālo viya khīṇāsavassa yāvatāyukaṃ ṭhatvā upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa mahāvaṭṭavūpasamo daṭṭhabbo. Dutiyaṃ.
同样，此处比喻工匠运水，似火聚三界，微火依附诸轮。愚顽无欲之人譬如圆形工匠，因佛如其给予之谆谆教诲说：“来吧，比库！你当弃绝三界诸法，背离苦轮。”此时比库体悟受教，入空室内静坐，修成洞见，依次获得食粮便利。独坐时得火聚果，体表涂饰如神器精美，心无烦恼，入如来道具净水解热，身心清凉，身著觉行，现阿拉汉相。入涅槃城，登法殿，坐观念处大街，显现涅槃景象，成就果位。此时正值三界干草耗尽，火聚达无余灭，不依余，涅槃实报源泉，真佛所证大息静。
3. Saṃyojanasuttavaṇṇanā三、《结缚经》注释
§53
53. Tatiye saṃyojaniyesūti dasannaṃ saṃyojanānaṃ paccayesu. Jhāyeyyāti jaleyya. Telaṃ āsiñceyya vaṭṭiṃ upasaṃhareyyāti dīpapaṭijagganatthaṃ telabhājanañca mahantañca vaṭṭikapālaṃ gahetvā samīpe niccaṃ ṭhitova tele khīṇe telaṃ āsiñceyya, vaṭṭiyā khīṇāya vaṭṭiṃ upasaṃhareyya. Sesamettha saddhiṃ opammasaṃsandanena purimanayeneva veditabbaṃ. Tatiyaṃ.
第三者相缚者，指十结所缘。应修梵定者，谓应修断诸烦恼之禅定。象油破灭轮转而寂灭，正如灯火熄灭。意即油烧尽，灯芯抽尽，火灭处境。此理应整体联想，译者依旧以类比明显相承之理会之。第三者也如是。
4. Dutiyasaṃyojanasuttavaṇṇanā四、《第二结缚经》注释
§54
54. Catutthe upamaṃ paṭhamaṃ katvā pacchā attho vutto. Sesaṃ tādisameva. Catutthaṃ.
第四者，先作比喻，随后说明其义，余者亦复如前。第四者如是。
5. Mahārukkhasuttavaṇṇanā五、《大树经》注释
§55
55. Pañcame uddhaṃ ojaṃ abhiharantīti pathavīrasañca āporasañca upari āropenti. Ojāya āropitattā hatthasatubbedhassa rukkhassa aṅkuraggesu bindubindūni viya hutvā sineho tiṭṭhati. Idaṃ panettha opammasaṃsandanaṃ – mahārukkho viya hi tebhūmakavaṭṭaṃ, mūlāni viya āyatanāni, mūlehi ojāya ārohanaṃ viya chahi dvārehi kammārohanaṃ, ojāya abhiruḷhattā mahārukkhassa yāvakappaṭṭhānaṃ viya vaṭṭanissitabālaputhujjanassa chahi dvārehi kammaṃ āyūhantassa aparāparaṃ vaṭṭassa vaḍḍhanavasena dīgharattaṃ ṭhānaṃ.
第五者称为上升根力，譬如地强、水强，覆在树木之上。由于上升力量，树枝顶端结滴滴仙露，似粘合产生紧密。此譬火聚轮回，如大树根基犹如诸领域根基。依上升力攀附如树枝顶端。愚夫轮转依凭三界六门，六门间业力上升，轮转增盛，长久不息。
Kuddālapiṭakanti kuddālañceva pacchibhājanañca. Khaṇḍākhaṇḍikaṃ chindeyyāti khuddakamahantāni khaṇḍākhaṇḍāni karonto chindeyya. Idaṃ panettha opammasaṃsandanaṃ – idhāpi hi mahārukkho viya tebhūmakavaṭṭaṃ, rukkhaṃ nāsetukāmo puriso viya yogāvacaro, kuddālo viya ñāṇaṃ, pacchi viya samādhi, rukkhacchedanapharasu viya ñāṇaṃ, rukkhassa mūle chinnakālo viya yogino ācariyasantike kammaṭṭhānaṃ gahetvā manasikarontassa paññā, khaṇḍākhaṇḍikaṃ chindanakālo viya saṅkhepato catunnaṃ mahābhūtānaṃ manasikāro, phālanaṃ viya dvecattālīsāya koṭṭhāsesu vitthāramanasikāro, sakalikaṃ sakalikaṃ karaṇakālo viya upādārūpassa ceva rūpakkhandhārammaṇassa viññāṇassa cāti imesaṃ vasena nāmarūpapariggaho, mūlānaṃ upacchedanaṃ viya tasseva nāmarūpassa paccayapariyesanaṃ, vātātape visosetvā agginā ḍahanakālo viya anupubbena vipassanaṃ vaḍḍhetvā aññataraṃ sappāyaṃ labhitvā kammaṭṭhāne vibhūte upaṭṭhahamāne ekapallaṅke nisinnassa samaṇadhammaṃ karontassa aggaphalappatti, masikaraṇaṃ viya arahattappattadivaseyeva aparinibbāyantassa yāvatāyukaṃ ṭhita kālo, mahāvāte opunanaṃ nadiyā pavāhanaṃ viya ca upādiṇṇakakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa vaṭṭavūpasamo veditabbo. Pañcamaṃ.
犁刀与锄头相似，亦如饭后活动。断裂破碎者者，谓大小断开之物，令其分裂。此处为喻示之结合——就如大树的根基环绕大地，欲毁树者，若是人般的纵横奔走，锄刀般的智慧，饭后般的定力，伐树之锋锐般的智慧，及于树根被砍断之时，修行者在师旁恪守修行，持法专注，智慧增长。犁刀断裂之时，简明地思惟四大元素的作用，犁刀如四十二节段扩展广泛的思惟。每个造作时刻，乃对形质五蕴及识的全面观照，此即对名色取蕴的观察。犁刀截断根部，如是名色因缘之探察。风、热等侵蚀后，火焰焚毁时，逐渐由内破观修禅观，心根增长，得成某一殊胜果位，在修行场有护持之者，坐单榻之上，修习沙门法者，正如火中果实成熟，即此阿拉汉证得之时，寿命亦终止。期间如大风复吹，水流河川般推动，无染污结构变化之流转，观察已灭者涅槃之宁静状态。以上为第五义。
6. Dutiyamahārukkhasuttavaṇṇanā六、《第二大树经》注释
§56
56. Chaṭṭhepi upamaṃ paṭhamaṃ vatvā pacchā attho vutto, idameva nānattaṃ. Chaṭṭhaṃ.
第五义已述完，第六义虽承接前义，但意有所别。第六义。
7. Taruṇarukkhasuttavaṇṇanā七、《幼树经》注释
§57-59
57-59. Sattame taruṇoti ajātaphalo. Palimajjeyyāti sodheyya. Paṃsuṃ dadeyyāti thaddhapharusapaṃsuṃ haritvā mudugomayacuṇṇamissaṃ madhurapaṃsuṃ pakkhipeyya. Vuddhinti vuddhiṃ āpajjitvā pupphūpago pupphaṃ, phalūpago phalaṃ gaṇheyya. Idaṃ panettha opammasaṃsandanaṃ – taruṇarukkho viya hi tebhūmakavaṭṭaṃ, rukkhajaggako puriso viya vaṭṭanissito puthujjano, mūlaphalasantānādīni viya tīhi dvārehi kusalākusalakammāyūhanaṃ, rukkhassa vuḍḍhiāpajjanaṃ viya puthujjanassa tīhi dvārehi kammaṃ āyūhato aparāparaṃ vaṭṭappavatti. Vivaṭṭaṃ vuttanayeneva veditabbaṃ. Aṭṭhamanavamāni uttānatthāneva. Sattamādīni.
五十七至五十九义，第七义称为“树木”，意谓无生果。键伐者谓应当修整。给予泥土者，勿留顽固泥土，应消除脏秽泥土，撒播甜美泥土如混合甘草香粉。增长者，花朵结果者取其花果。此处为喻示结合——树木如大地绕成环状，树界如人之凡夫，根、果及子孙等宛若三门，善恶造业及寿命相承，树之生长与凡夫三门苦乐生死循环相似。翻转周转之理由此处可知。八、九义义在上方。第七义等。
10. Nidānasuttavaṇṇanā10. 因缘经注释
§60
60. Dasame kurūsu viharatīti kurūti evaṃ bahuvacanavasena laddhavohāre janapade viharati. Kammāsadhammaṃ nāma kurūnaṃ nigamoti evaṃnāmako kurūnaṃ nigamo, taṃ gocaragāmaṃ katvāti attho. Āyasmāti piyavacanametaṃ garuvacanametaṃ. Ānandoti tassa therassa nāmaṃ. Ekamantaṃ nisīdīti cha nisajjadose vivajjento dakkhiṇajāṇumaṇḍalassa abhimukhaṭṭhāne chabbaṇṇānaṃ buddharasmīnaṃ anto pavisitvā pasannalākhārasaṃ vigāhanto viya suvaṇṇapaṭaṃ pārupanto viya rattakambalavitānamajjhaṃ pavisanto viya dhammabhaṇḍāgāriko āyasmā ānando nisīdi. Tena vuttaṃ ‘‘ekamantaṃ nisīdī’’ti.
第六十义谓住于群体中者，即群体，复数表达，于地上待处之意。因群体法名为群体之集合，故称群体集合，意谓具备群体性质之处。尊称即为敬语，此为尊敬称呼。阿难者，长老名也。静坐一方，起身离座，转向南方，入六色佛光中，如涂以金绸之中，似于夜幕之内，持金佛光衣裳，入藏法库者，即尊者阿难坐于此地。故言“静坐一方”。
Kāya pana velāya kena kāraṇena ayamāyasmā bhagavantaṃ upasaṅkamantoti? Sāyanhavelāya paccayākārapañhaṃ pucchanakāraṇena. Taṃ divasaṃ kira ayamāyasmā kulasaṅgahatthāya gharadvāre gharadvāre sahassabhaṇḍikaṃ nikkhipanto viya kammāsadhammaṃ piṇḍāya caritvā piṇḍapātapaṭikkanto satthu vattaṃ dassetvā satthari gandhakuṭiṃ paviṭṭhe satthāraṃ vanditvā attano divāṭṭhānaṃ gantvā antevāsikesu vattaṃ dassetvā paṭikkantesu divāṭṭhānaṃ paṭisammajjitvā cammakkhaṇḍaṃ paññapetvā udakatumbato udakena hatthapāde sītalaṃ katvā pallaṅkaṃ ābhujitvā nisinno sotāpattiphalasamāpattiṃ samāpajjitvā. Atha paricchinnakālavasena samāpattito vuṭṭhāya paccayākāre ñāṇaṃ otāresi. So ‘‘avijjāpaccayā saṅkhārā’’tiādito paṭṭhāya antaṃ, antato paṭṭhāya ādiṃ, ubhayantato paṭṭhāya majjhaṃ, majjhato paṭṭhāya ubho ante pāpento tikkhattuṃ dvādasapadaṃ paccayākāraṃ sammasi. Tassevaṃ sammasantassa paccayākāro vibhūto hutvā uttānakuttānako viya upaṭṭhāsi. Tato cintesi – ‘‘ayaṃ paccayākāro sabbabuddhehi gambhīro ceva gambhīrāvabhāso cāti kathito, mayhaṃ kho pana padesañāṇe ṭhitassa sāvakassa sato uttāno viya vibhūto pākaṭo hutvā upaṭṭhāti, mayhaṃyeva nu kho esa uttānako viya upaṭṭhāti, udāhu aññesampīti attano upaṭṭhānakāraṇaṃ satthu ārocessāmī’’ti nisinnaṭṭhānato uṭṭhāya cammakkhaṇḍaṃ papphoṭetvā ādāya sāyanhasamaye bhagavantaṃ upasaṅkami. Tena vuttaṃ – ‘‘sāyanhavelāyaṃ paccayākārapañhaṃ pucchanakāraṇena upasaṅkamanto’’ti.
那为何此尊者于何时何故前往世尊处呢？乃于傍晚时分因缘故向世尊询问因缘之理。曰：当日此尊者犹如携千宝皈依之家，持结集法于乞食门前，乞食毕得迹，示见善知识住处，礼拜佛陀，归其住处，示其后来离去处，离去后复返，净面洗手足，以冷水沐浴，摊铺坐垫，坐定，证得初果。后依时机起行，归纳因缘教义，熟习义理。言“由无明故行集……”等观，探究始终，始终上下，前后相依，无碍十二因缘之相续。因缘明了，内证展现，犹如升起之熊熊火焰。其后思惟：此因缘说法深奥难测，历代佛陀亦论及之，而我弟子得闻而发露，觉察如火焰升起，显明无疑，谓他者亦应如此，于是起身收敛，持净面，傍晚时前往佛陀处。世尊曰：“是故于傍晚时分，因因缘疑问而前来。”
Yāva gambhīroti ettha yāvasaddo pamāṇātikkame. Atikkamma pamāṇaṃ gambhīro, atigambhīroti attho. Gambhīrāvabhāsoti gambhīrova hutvā avabhāsati, dissatīti attho. Ekañhi uttānameva gambhīrāvabhāsaṃ hoti pūtipaṇṇarasavasena kāḷavaṇṇaṃ purāṇaudakaṃ viya. Tañhi jāṇuppamāṇampi sataporisaṃ viya dissati. Ekaṃ gambhīraṃ uttānāvabhāsaṃ hoti maṇibhāsaṃ vippasannaudakaṃ viya. Tañhi sataporisampi jāṇuppamāṇaṃ viya khāyati. Ekaṃ uttānaṃ uttānāvabhāsaṃ hoti pātiādīsu udakaṃ viya. Ekaṃ gambhīraṃ gambhīrāvabhāsaṃ hoti sinerupādakamahāsamudde udakaṃ viya. Evaṃ udakameva cattāri nāmāni labhati. Paṭiccasamuppāde panetaṃ natthi. Ayañhi gambhīro ca gambhīrāvabhāso cāti ekameva nāmaṃ labhati . Evarūpo samānopi atha ca pana me uttānakuttānako viya khāyati, tadidaṃ acchariyaṃ, bhante, abbhutaṃ, bhanteti evaṃ attano vimhayaṃ pakāsento pañhaṃ pucchitvā tuṇhībhūto nisīdi.
「深奥」此处谓超越度量的声音。越过常量即称深奥，语意为深难。深奥现象乃如深奥而显现出，能见谓所现。譬如一高声亦显露深奥之一面，如泥鳅水浑似古水。如此大小水中异样清浊或深浅现象，各有所观。或在高声中显宝石般清澈水，亦如优良水，令有慧者得观。或如浅水池水，又如巨大海洋澄清之水，表水之四种名相。缘起法中无此四种同列现象。此「深奥及深奥现象」乃一名称。此般同类但如举起火炬之光，令人惊奇不解，尊者问后静坐未语。
Bhagavā tassa vacanaṃ sutvā ‘‘ānando bhavaggagahaṇāya hatthaṃ pasārento viya sineruṃ bhinditvā miñjaṃ nīharituṃ vāyamamāno viya vinā nāvāya mahāsamuddaṃ taritukāmo viya pathaviṃ parivattetvā pathavojaṃ gahetuṃ vāyamamāno viya buddhavisayaṃ pañhaṃ attano uttānuttānanti vadati, handassa gambhīrabhāvaṃ ācikkhāmī’’ti cintetvā mā hevantiādimāha.
世尊听闻彼语后，心念『安陀如同伸展手臂般，欲断裂锅盖、拔除篾片一般，欲渡越大海，环绕大地，臻至觉者境界，与自身高峻高耸之理相应，愿说明手之深厚意涵』，于是思惟云：「莫谓‘不要’」前言。
Tattha mā hevanti ha-kāro nipātamattaṃ, evaṃ mā bhaṇīti attho. ‘‘Mā heva’’nti ca idaṃ vacanaṃ bhagavā āyasmantaṃ ānandaṃ ussādentopi bhaṇati apasādentopi. Tattha ussādentopīti, ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati, aññesaṃ panesa uttānakoti na sallakkhetabbo, gambhīroyeva ca so gambhīrāvabhāso ca.
此处「莫谓‘不要’」乃副词性质，用以劝诫，意指『不要这样说』。世尊这句话既可鼓励安陀，又可劝诫他，使其心生安慰或生烦恼。所谓「鼓励」者，安陀你懂得智慧深妙，如依此，汝那个深厚的缘起似不断扩张消散；他人所说的缘起，不应随意等同，因其真实深奥而又显现深厚的光辉。
Tattha catasso upamā vadanti – cha māse subhojanarasapuṭṭhassa kira katayogassa mahāmallassa samajjasamaye katamallapāsāṇaparicayassa yuddhabhūmiṃ gacchantassa antarā mallapāsāṇaṃ dassesuṃ. So ‘‘kiṃ eta’’nti āha. Mallapāsāṇoti. Āharatha nanti. ‘‘Ukkhipituṃ na sakkomā’’ti vutte sayaṃ gantvā ‘‘kuhiṃ imassa bhāriyaṭṭhāna’’nti vatvā dvīhi hatthehi dve pāsāṇe ukkhipitvā kīḷāguḷe viya khipitvā agamāsi. Tattha mallassa mallapāsāṇo lahukoti na aññesampi lahukoti vattabbo. Cha māse subhojanarasapuṭṭho mallo viya hi kappasatasahassaṃ abhinīhārasampanno āyasmā ānando. Yathā mallassa mahābalatāya mallapāsāṇo lahuko, evaṃ therassa mahāpaññatāya paṭiccasamuppādo uttānoti vattabbo, so aññesaṃ uttānoti na vattabbo.
此中举四种譬喻——谓六个月前，名为善食之人，上有大力之壮士，同行作战，途经战场见大石。安陀问曰：“这是何物？”曰石。请携之。曰不可举。争论既毕，自行立刻提两石如戏球般掷出。此石之轻与石之轻不可同论。善食之人如壮士之力，安陀以智慧深厚之故，缘起如同壮士强大之力，故名深厚，而不可以其他缘起等比。
Mahāsamudde ca timi nāma mahāmaccho dviyojanasatiko, timiṅgalo tiyojanasatiko, timirapiṅgalo pañcayojanasatiko, ānando timinando ajjhāroho mahātimīti ime cattāro yojanasahassikā. Tattha timirapiṅgaleneva dīpenti. Tassa kira dakkhiṇakaṇṇaṃ cālentassa pañcayojanasate padese udakaṃ calati, tathā vāmakaṇṇaṃ, tathā naṅguṭṭhaṃ, tathā sīsaṃ. Dve pana kaṇṇe cāletvā naṅguṭṭhena paharitvā sīsaṃ aparāparaṃ katvā kīḷituṃ āraddhassa sattaṭṭhayojanasate ṭhāne bhājane pakkhipitvā uddhane āropitaṃ viya udakaṃ pakkuthati. Yojanasatamatte padese udakaṃ piṭṭhiṃ chādetuṃ na sakkoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti, kutassa gambhīratā, mayaṃ piṭṭhimattacchādanampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa timirapiṅgalassa mahāsamuddo uttānoti aññesañca khuddakamacchānaṃ uttānoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. Supaṇṇarājā ca diyaḍḍhayojanasatiko hoti. Tassa dakkhiṇapakkho paññāsayojaniko hoti, tathā vāmapakkho, piñchavaṭṭi ca saṭṭhiyojanikā, gīvā tiṃsayojanikā, mukhaṃ navayojanaṃ, pādā dvādasayojanikā, tasmiṃ supaṇṇavātaṃ dassetuṃ āraddhe sattaṭṭhayojanasataṃ ṭhānaṃ nappahoti. So evaṃ vadeyya – ‘‘ayaṃ ākāso anantoti vadanti, kutassa anantatā, mayaṃ pakkhavātappattharaṇokāsampi na labhāmā’’ti. Tattha kāyūpapannassa supaṇṇarañño ākāso parittoti aññesañca khuddakapakkhīnaṃ parittoti na vattabbo, evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo.
又，大海中有三条鱼：一条长二由旬，名“提米”；一条长三由旬，名“提明迦罗”；一条长五由旬，名“提密披迦罗”。安陀名其为“七万由旬”，鱼体色则如提密披迦罗。此鱼游动之处，南耳边五由旬处水波荡漾，左耳、双舌顶及头部皆有水花。若在七十万由旬处投掷食物，无力覆盖水面。故称“大海深厚”，意谓“何处深厚？我们虽覆水，但不及海面深厚”。此处身具智慧者的缘起为深厚，其他非深厚小鱼之缘起不可同比。又有金翅鸟长一百五十由旬，南翼五十由旬，左翼七十由旬，尾六十由旬，喙三十由旬，头九由旬，足十二由旬。其飞行七十万由旬处，无处不达。故称“空无边际”，意谓“何处无边？我们虽翅展，但不及虚空无边”。此处具智慧者之缘起名为深厚，他人之缘起不可等量。
Rāhu asurindo pana pādantato yāva kesantā yojanānaṃ cattāri sahassāni aṭṭha ca satāni honti. Tassa dvinnaṃ bāhānaṃ antare dvādasayojanasatikaṃ, bahalattena chayojanasatikaṃ, hatthapādatalāni tiyojanasatikāni, tathā mukhaṃ, ekaṅgulipabbaṃ paññāsayojanaṃ, tathā bhamukantaraṃ, nalāṭaṃ tiyojanasatikaṃ, sīsaṃ navayojanasatikaṃ. Tassa mahāsamuddaṃ otiṇṇassa gambhīraṃ udakaṃ jāṇuppamāṇaṃ hoti. So evaṃ vadeyya – ‘‘ayaṃ mahāsamuddo gambhīroti vadanti. Kutassa gambhīratā? Mayaṃ jāṇuppaṭicchādanamattampi udakaṃ na labhāmā’’ti. Tattha kāyūpapannassa rāhuno mahāsamuddo uttānoti aññesañca uttānoti na vattabbo. Evameva ñāṇūpapannassa therassa paṭiccasamuppādo uttānoti aññesampi uttānoti na vattabbo. Etamatthaṃ sandhāya bhagavā mā hevaṃ, ānanda, mā hevaṃ, ānandāti āha.
魔王罗睺自足底至头顶长四千八百由旬。其双臂长十二百由旬，肋骨长三百由旬，掌足底长三百由旬，面宽一指，眉间长五十由旬，眉旁、鼻梁、头顶有三百由旬。能测量大海通过之深，故称‘大海深厚’，意谓‘何处深厚？我们虽知测量，但不及海洋深厚’。此为智者缘起谓深厚，他人缘起不可同比。由此，世尊反复劝诫安陀曰：“安陀，莫如此言，莫如此言。”
Therassa hi catūhi kāraṇehi gambhīro paṭiccasamuppādo uttānoti upaṭṭhāsi. Katamehi catūhi? Pubbūpanissayasampattiyā titthavāsena sotāpannatāya bahussutabhāvenāti.
此位长老之所以言其缘起深厚，是基于四种因缘具足：前缘俱足、比库住世、初果入道及多闻多识之故。
Ito kira satasahassime kappe padumuttaro nāma satthā loke uppajji. Tassa haṃsavatī nāma nagaraṃ ahosi, ānando nāma rājā pitā, sumedhā nāma devī mātā, bodhisatto uttarakumāro nāma ahosi. So puttassa jātadivase mahābhinikkhamanaṃ nikkhamma pabbajitvā padhānamanuyutto anukkamena sabbaññutaṃ patvā, ‘‘anekajātisaṃsāra’’nti udānaṃ udānetvā sattāhaṃ bodhipallaṅke vītināmetvā ‘‘pathaviyaṃ pādaṃ ṭhapessāmī’’ti pādaṃ abhinīhari. Atha pathaviṃ bhinditvā mahantaṃ padumaṃ uṭṭhāsi. Tassa dhurapattāni navutihatthāni, kesaraṃ tiṃsahatthaṃ, kaṇṇikā dvādasahatthā, navaghaṭappamāṇā reṇu ahosi.
据此，昔有一万劫中名为波多摩多的世尊降世于世。当时有名波罗萨威提的城镇，国王名为安陀，母后名为苏美陀，菩萨的名字为乌德达罗迦摩。于此子出生之日，当天出家，舍离宫殿，持戒修行，历经诸法圆通，鸣于成就自身解脱力之号曰“诸多生死轮回”。菩萨进入成道七周之际，踏于菩提莲花座，起誓曰“我必踏于此土”，遂以脚践地。继而地裂显现巨大莲花，其须发总长九十肘，头发三十肘，耳垂十二肘，尘土如九个坛器大小般细密。
Satthā pana ubbedhato aṭṭhapaññāsahattho ahosi, tassa ubhinnaṃ bāhānamantaraṃ aṭṭhārasahatthaṃ, nalāṭaṃ pañcahatthaṃ, hatthapādā ekādasahatthā. Tassa ekādasahatthena pādena dvādasahatthāya kaṇṇikāya akkantamattāya navaghaṭappamāṇā reṇu uṭṭhāya aṭṭhapaññāsahatthaṃ padesaṃ uggantvā okiṇṇamanosilācuṇṇaṃ viya paccokiṇṇaṃ. Tadupādāya bhagavā ‘‘padumuttaro’’tveva paññāyittha. Tassa devilo ca sujāto ca dve aggasāvakā ahesuṃ, amitā ca asamā ca dve aggasāvikā, sumano nāma upaṭṭhāko. Padumuttaro bhagavā pitusaṅgahaṃ kurumāno bhikkhusatasahassaparivāro haṃsavatiyā rājadhāniyā vasati.
此世尊长八万五千肘，臂展十八肘，额宽五肘，手脚各十一肘。以十一肘足踏起尘土尘子达十八肘面积，如同揭起锋锐的铁锄尖向四方撒播。基于此，世尊获得“波多摩多”的智慧称号。其弟子中有智慧兄弟和行善者二位主首弟子，以及无量与无等两位上首女弟子，侍者名叫苏摩诺。波多摩多世尊在陪伴父王期间，有一万比库众生活于波罗萨威提王城。
Kaniṭṭhabhātā panassa sumanakumāro nāma. Tassa rājā haṃsavatito vīsayojanasate bhogaṃ adāsi. So kadāci āgantvā pitarañca satthārañca passati. Athekadivasaṃ paccanto kupito. Sumano rañño sāsanaṃ pesesi. Rājā ‘‘tvaṃ mayā, tāta, kasmā ṭhapito’’ti paṭipesesi. So core vūpasametvā ‘‘upasanto, deva, janapado’’ti rañño pesesi. Rājā tuṭṭho ‘‘sīghaṃ mama putto āgacchatū’’ti āha. Tassa sahassamattā amaccā honti. So tehi saddhiṃ antarāmagge mantesi – ‘‘mayhaṃ pitā tuṭṭho sace me varaṃ deti, kiṃ gaṇhāmī’’ti? Atha naṃ ekacce ‘‘hatthiṃ gaṇhatha, assaṃ gaṇhatha, janapadaṃ gaṇhatha, sattaratanāni gaṇhathā’’ti āhaṃsu. Apare ‘‘tumhe pathavissarassa puttā, na tumhākaṃ dhanaṃ dullabhaṃ, laddhampi cetaṃ sabbaṃ pahāya gamanīyaṃ, puññameva ekaṃ ādāya gamanīyaṃ, tasmā deve varaṃ dadamāne temāsaṃ padumuttaraṃ bhagavantaṃ upaṭṭhātuṃ varaṃ gaṇhathā’’ti. So ‘‘tumhe mayhaṃ kalyāṇamittā nāma, mametaṃ cittaṃ natthi, tumhehi pana uppāditaṃ, evaṃ karissāmī’’ti, gantvā pitaraṃ vanditvā pitarā āliṅgetvā, matthake cumbitvā ‘‘varaṃ te, putta, demī’’ti vutte ‘‘icchāmahaṃ, mahārāja, bhagavantaṃ temāsaṃ catūhi paccayehi upaṭṭhahanto jīvitaṃ avañjhaṃ kātuṃ, idaṃ me varaṃ dehī’’ti āha. Na sakkā, tāta, aññaṃ varehīti. Deva, khattiyānaṃ nāma dvekathā natthi, etameva me dehi, na mamaññena atthoti. Tāta, buddhānaṃ nāma cittaṃ dujjānaṃ, sace bhagavā na icchissati, mayā dinnampi kiṃ bhavissatīti? ‘‘Sādhu, deva, ahaṃ bhagavato cittaṃ jānissāmī’’ti vihāraṃ gato.
年幼弟弟名叫苏摩纳迦摩罗。国王安陀赐予他百由旬田地与财富。他时常来访，既见父王也见世尊。一日傍晚，他欢喜地侍奉国王并教以佛法。国王问曰“你为我，有何所立？”少年坦诚已改悔作恶，愿修善法效忠国王。国王高兴说“愿我之子速来归”。少年朋友约千人，于路中议论：“若父王高兴，愿与我立约，吾当追随。”有人提议“可成养象养驴，荣护国土，珍宝收藏皆可保全。”亦有人言“你们乃地界之子，财富难得，既得一切，应离欲而行取善业，祈愿神祇赐福，使波多摩多世尊侍奉。”他答曰“你们乃我善友，心无二念，我亦会如此行。”遂拜见父王、拥抱诸亲，额头亲吻曰“愿赐福于你，我子也”。他说“我愿以护持师主之愿，长住于故乡四季，不愿他求。”他应答“父亲，世神与武士之心无二法，唯此为我所愿，非他所及。世尊佛心深奥，若佛不悦我所赠，何所为乎？”答曰“善哉，我可知世尊心也”，遂入寺。
Tena ca samayena bhattakiccaṃ niṭṭhāpetvā bhagavā gandhakuṭiṃ paviṭṭho hoti. So maṇḍalamāḷe sannisinnānaṃ bhikkhūnaṃ santikaṃ agamāsi. Te naṃ āhaṃsu – ‘‘rājaputta kasmā āgatosī’’ti? Bhagavantaṃ dassanāya, dassetha me bhagavantanti. ‘‘Na mayaṃ, rājaputta, icchiticchitakkhaṇe satthāraṃ daṭṭhuṃ labhāmā’’ti. Ko pana, bhante, labhatīti? Sumanatthero nāma rājaputtāti. So ‘‘kuhiṃ bhante thero’’ti? Therassa nisinnaṭṭhānaṃ pucchitvā gantvā vanditvā – ‘‘icchāmahaṃ, bhante, bhagavantaṃ passituṃ, dassetha me bhagavanta’’nti āha. Thero ‘‘ehi, rājaputtā’’ti taṃ gahetvā gandhakuṭipariveṇe ṭhapetvā gandhakuṭiṃ āruhi. Atha naṃ bhagavā ‘‘sumana, kasmā āgatosī’’ti āha. Rājaputto, bhante, bhagavantaṃ dassanāya āgatoti. Tena hi bhikkhu āsanaṃ paññapehīti. Thero āsanaṃ paññapesi. Nisīdi bhagavā paññatte āsane. Rājaputto bhagavantaṃ vanditvā paṭisanthāraṃ akāsi, ‘‘kadā āgatosi rājaputtā’’ti? Bhante, tumhesu gandhakuṭiṃ paviṭṭhesu, bhikkhū pana ‘‘na mayaṃ icchiticchitakkhaṇe bhagavantaṃ daṭṭhuṃ labhāmā’’ti maṃ therassa santikaṃ pāhesuṃ, thero pana ekavacaneneva dassesi, thero, bhante, tumhākaṃ sāsane vallabho maññeti. Āma, rājakumāra, vallabho esa bhikkhu mayhaṃ sāsaneti. Bhante, buddhānaṃ sāsane kiṃ katvā vallabho hotīti? Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā, kumārāti. Bhagavā ahampi thero viya buddhasāsane vallabho hotukāmo, temāsaṃ me vassāvāsaṃ adhivāsethāti. Bhagavā, ‘‘atthi nu kho gatena attho’’ti oloketvā ‘‘atthī’’ti disvā ‘‘suññāgāre kho, rājakumāra, tathāgatā abhiramantī’’ti āha. Kumāro ‘‘aññātaṃ bhagavā, aññātaṃ sugatā’’ti vatvā – ‘‘ahaṃ, bhante, purimataraṃ gantvā vihāraṃ kāremi, mayā pesite bhikkhusatasahassena saddhiṃ āgacchathā’’ti paṭiññaṃ gahetvā pitu santikaṃ gantvā, ‘‘dinnā me, deva, bhagavatā paṭiññā, mayā pahite tumhe bhagavantaṃ peseyyāthā’’ti pitaraṃ vanditvā nikkhamitvā yojane yojane vihāraṃ kāretvā vīsayojanasataṃ addhānaṃ gato. Gantvā attano nagare vihāraṭṭhānaṃ vicinanto sobhanassa nāma kuṭumbikassa uyyānaṃ disvā satasahassena kiṇitvā satasahassaṃ vissajjetvā vihāraṃ kāresi. Tattha bhagavato gandhakuṭiṃ, sesabhikkhūnañca rattiṭṭhānadivāṭṭhānatthāya kuṭileṇamaṇḍape kārāpetvā pākāraparikkhepaṃ dvārakoṭṭhakañca niṭṭhāpetvā pitu santikaṃ pesesi ‘‘niṭṭhitaṃ mayhaṃ kiccaṃ, satthāraṃ pahiṇathā’’ti.
彼时，世尊已结束食受，进入香室。入座众比库前。众问为何来？世尊答道非为随意，而为善知识欲见佛。有人问是何人？答曰苏摩那长老王子。再问居所，他答拜敬后入座，请佛现身示现。世尊问曰，苏摩哪尔，你为何来？答曰为见佛陀。世尊遂安排座位。王子礼敬佛陀复问何时来。众比库表示不愿见佛陈述，唯此长老辈出示可见，称其对佛教热爱极深。世尊告知“你们有无用之物？”，见有“空屋可供如来安住”，王子称“未知，善逝之佛”，于是立誓将携千名比库住所、寺院，受父王嘱托，逐步完成布施建寺工程。
Rājā bhagavantaṃ bhojetvā ‘‘bhagavā sumanassa kiccaṃ niṭṭhitaṃ, tumhākaṃ āgamanaṃ paccāsīsatī’’ti. Bhagavā satasahassabhikkhuparivāro yojane yojane vihāresu vasamāno agamāsi. Kumāro ‘‘satthā āgacchatī’’ti sutvā yojanaṃ paccuggantvā gandhamālādīhi pūjayamāno vihāraṃ pavesetvā –
国王宴请世尊曰“世尊已圆成苏摩那法务，愿留此处，迴向来世。”世尊率众一万多比库，行游各地寺院。王子得悉世尊至，敬礼膝行，携带香花供养，进入寺院。
‘‘Satasahassena me kītaṃ, satasahassena māpitaṃ;
我以一万众比库所布施所葬种种……（文本未完，待续）
Sobhanaṃ nāma uyyānaṃ paṭiggaṇha, mahāmunī’’ti. –
世尊说：“应当接受名为苏婆那花园的地方，称为大圣者。”
Vihāraṃ niyyātesi. So vassūpanāyikadivase dānaṃ datvā attano puttadāre ca amacce ca pakkosāpetvā āha –‘‘satthā amhākaṃ santikaṃ dūrato āgato, buddhā ca nāma dhammagarunova, nāmisagarukā. Tasmā ahaṃ imaṃ temāsaṃ dve sāṭake nivāsetvā dasa sīlāni samādiyitvā idheva vasissāmi, tumhe khīṇāsavasatasahassassa imināva nīhārena temāsaṃ dānaṃ dadeyyāthā’’ti.
他准备住所。在雨季开头之日，布施后，对自己的儿子、女儿以及仆人招呼说：“导师从远方来到我们这里，宛如法的庄严者，名为佛陀，是法的重担。故我将在这雨季于这两个织席中安居，持守十戒，就在此处住下。你们应当以这种净化，向已经断尽诸漏的一千人布施。”
So sumanattherassa vasanaṭṭhānasabhāgeyeva ṭhāne vasanto yaṃ thero bhagavato vattaṃ karoti, taṃ sabbaṃ disvā, ‘‘imasmiṃ ṭhāne ekantavallabho esa thero, etasseva ṭhānantaraṃ patthetuṃ vaṭṭatī’’ti cintetvā, upakaṭṭhāya pavāraṇāya gāmaṃ pavisitvā sattāhaṃ mahādānaṃ datvā sattame divase bhikkhūsatasahassassa pādamūle ticīvaraṃ ṭhapetvā bhagavantaṃ vanditvā, ‘‘bhante, yadetaṃ mayā magge yojanantarikavihārakārāpanato paṭṭhāya puññaṃ kataṃ, taṃ neva sakkasampattiṃ, na mārabrahmasampattiṃ patthayantena, buddhassa pana upaṭṭhākabhāvaṃ patthentena kataṃ. Tasmā ahampi bhagavā anāgate sumanatthero viya ekassa buddhassa upaṭṭhāko homī’’ti pañcapatiṭṭhitena patitvā vanditvā nipanno. Bhagavā ‘‘mahantaṃ kulaputtassa cittaṃ, ijjhissati nu kho, no’’ti olokento , ‘‘anāgate ito satasahassime kappe gotamo nāma buddho uppajjissati, tasseva upaṭṭhāko bhavissatī’’ti ñatvā –
他就住在长老须曼的寓所旁，巡视并观察那比库于世尊所住之处所的活动，心念：“在此地专受爱护的正是一位长老，祈愿他能继任这一处住处。”之后，他进行了斋戒期结束仪式，回乡七日，施予大布施，第七日于一千名比库的足下置三衣，礼敬世尊，说：“尊者，我在修行路上所积的功德，不是以所得人间或天界成就为目的，而是为了获得佛陀的亲近。如来不远将来，我愿如须曼长老一样，成为佛陀的亲近弟子。”说完便五体投地，伏地礼拜。世尊观察后，称赞其志向宏大，问：“愿意吗？不愿吗？”并说：“不远的未来，一千劫后，将有一名名为果德玛的佛陀出世，他将成为那佛陀的亲近弟子。”
‘‘Icchitaṃ patthitaṃ tuyhaṃ, sabbameva samijjhatu;
世尊说：“你所愿望并所奉行的，愿一切如你心所愿；
Sabbe pūrentu saṅkappā, cando pannaraso yathā’’ti. –
愿所有欲望皆得满足，如十五夜的明月圆满。”
Āha. Kumāro sutvā ‘‘buddhā nāma advejjhakathā hontī’’ti dutiyadivaseyeva tassa bhagavato pattacīvaraṃ gahetvā piṭṭhito piṭṭhito gacchanto viya ahosi. So tasmiṃ buddhuppāde vassasatasahassaṃ dānaṃ datvā sagge nibbattitvā kassapabuddhakālepi piṇḍāya carato therassa pattaggahaṇatthaṃ uttarisāṭakaṃ datvā pūjaṃ akāsi. Puna sagge nibbattitvā tato cuto bārāṇasirājā hutvā aṭṭhannaṃ paccekabuddhānaṃ paṇṇasālāyo kāretvā maṇiādhārake upaṭṭhapetvā catūhi paccayehi dasavassasahassāni upaṭṭhānaṃ akāsi. Etāni pākaṭaṭṭhānāni.
一位王子听闻世尊教诲“佛陀名为不生嗔语者”，次日便携带世尊的袈裟，彷佛在宫殿中回转一般。曾于那次佛陀出世时布施一百千年，现世生时依照长老传统，供给须曼长老北方的五十个织席，行礼供养。后来生为巴拉那西王，造办三十八座辟支佛的图书楼，置以宝石装饰，供养祝祷，连续四个因缘，供养了十万年。这些都是显著之处。
Kappasatasahassaṃ pana dānaṃ dadamānova amhākaṃ bodhisattena saddhiṃ tusitapure nibbattitvā tato cuto amitodanasakkassa gehe paṭisandhiṃ gahetvā anupubbena katābhinikkhamano sammāsambodhiṃ patvā paṭhamagamanena kapilavatthuṃ āgantvā tato nikkhamante bhagavati bhagavato parivāratthaṃ rājakumāresu pabbajantesu bhaddiyādīhi saddhiṃ nikkhamitvā bhagavato santike pabbajitvā nacirasseva āyasmato puṇṇassa mantāṇiputtassa santike dhammakathaṃ sutvā sotāpattiphale patiṭṭhahi. Evamesa āyasmā pubbūpanissayasampanno, tassimāya pubbūpanissayasampattiyā gambhīropi paṭiccasamuppādo uttānako viya upaṭṭhāsi.
然世尊以吾等菩萨身份，在兜率天宫住持布施万百千劫之时，后往无量施主之宫，继而承接而出家，秘密修行，自初转法轮时至迦毗罗卫城。彼时，于世尊出城时，为护持佛陀及其众弟子，陪同国王子弟与贵人等一同出城，亲近佛陀而出家。不到多时，便于长老尊者普那尼陀子处聆听法说，得证初果。此尊者因前世善根丰富，故于彼前世因缘果位如同须弥山之高峻，为这深奥缘起之法当作护持者。
Titthavāsoti pana garūnaṃ santike uggahaṇasavanaparipucchanadhāraṇāni vuccanti. So therassa ativiya parisuddho. Tenāpissāyaṃ gambhīropi uttānako viya upaṭṭhāsi. Sotāpannānañca nāma paccayākāro uttānako hutvā upaṭṭhāti, ayañca āyasmā sotāpanno. Bahussutānaṃ catuhatthe ovarake padīpe jalamāne mañcapīṭhaṃ viya nāmarūpaparicchedo pākaṭo hoti, ayañca āyasmā bahussutānaṃ aggo. Iti bāhusaccabhāvenapissa gambhīropi paccayākāro uttānako viya upaṭṭhāsi. Paṭiccasamuppādo catūhi gambhīratāhi gambhīro. Sā panassa gambhīratā visuddhimagge vitthāritāva. Sā sabbāpi therassa uttānakā viya upaṭṭhāsi. Tena bhagavā āyasmantaṃ ānandaṃ ussādento mā hevantiādimāha. Ayañhettha adhippāyo – ānanda, tvaṃ mahāpañño visadañāṇo, tena te gambhīropi paṭiccasamuppādo uttānako viya khāyati. Tasmā ‘‘mayhameva nu kho esa uttānako viya hutvā upaṭṭhāti, udāhu aññesampī’’ti mā evaṃ avaca.
“异见居士”之名，实为圣者近侍时，对其尊者严谨提醒责问的敬称。此长老极清净至善，因于此深奥缘起之法作护持者。初果阿拉汉缘起之理，正如灯烛燎原，明灭显露，彼亦为博闻广学贤者之首领。以其真实多闻诸法，如浸水于砚池之笔床，清晰明了区别名色。因其法义之深邃与观察，长老全体及佛陀皆以此护持者视之。由此世尊告诫尊者阿难：你智慧广大，清明善解，故此深奥缘起之理才得如护持者形象出现。闻此，阿难切莫妄言“我岂为如此护持者”，切忌。
Yaṃ pana vuttaṃ ‘‘apasādento’’ti, tatthāyamadhippāyo – ānanda, ‘‘atha ca pana me uttānakuttānako viya khāyatī’’ti mā hevaṃ avaca. Yadi hi te esa uttānakuttānako viya khāyati, kasmā tvaṃ attano dhammatāya sotāpanno nāhosi, mayā dinnanaye ṭhatvā sotāpattimaggaṃ paṭivijjhi? Ānanda , idaṃ nibbānameva gambhīraṃ, paccayākāro pana uttānako jāto, atha kasmā oḷārikaṃ kāmarāgasaṃyojanaṃ paṭighasaṃyojanaṃ oḷārikaṃ kāmarāgānusayaṃ paṭighānusayanti ime cattāro kilese samugghātetvā sakadāgāmiphalaṃ na sacchikarosi, teyeva aṇusahagate cattāro kilese samugghātetvā anāgāmiphalaṃ na sacchikarosi, rūparāgādīni pañca saṃyojanāni, mānānusayaṃ bhavarāgānusayaṃ avijjānusayanti ime aṭṭha kilese samugghātetvā arahattaṃ na sacchikarosi? Kasmā vā satasahassakappādhikaṃ ekaṃ asaṅkhyeyyaṃ pūritapāramino sāriputtamoggallānā viya sāvakapāramīñāṇaṃ na paṭivijjhasi, satasahassakappādhikāni dve asaṅkhyeyyāni pūritapāramino paccekabuddhā viya ca paccekabodhiñāṇaṃ na paṭivijjhasi? Yadi vā te sabbathāva esa uttānako hutvā upaṭṭhāsi. Atha kasmā satasahassakappādhikāni cattāri aṭṭha soḷasa vā asaṅkhyeyyāni pūritapāramino buddhā viya sabbaññutaññāṇaṃ na sacchikarosi? Kiṃ anatthikosi etehi visesādhigamehi? Passa yāva ca te aparaddhaṃ, tvaṃ nāma sāvakapadesañāṇe ṭhito atigambhīraṃ paccayākāraṃ ‘‘uttānako viya me upaṭṭhātī’’ti vadasi. Tassa te idaṃ vacanaṃ buddhānaṃ kathāya paccanīkaṃ hoti. Tādisena nāma bhikkhunā buddhānaṃ kathāya paccanīkaṃ kathetabbanti na yuttametaṃ. Nanu mayhaṃ, ānanda, imaṃ paccayākāraṃ paṭivijjhituṃ vāyamantasseva kappasatasahassādhikāni cattāri asaṅkhyeyyāni atikkantāni. Paccayākārapaṭivijjhanatthāya ca pana me adinnadānaṃ nāma natthi, apūritapāramī nāma natthi. ‘‘Ajja paccayākāraṃ paṭivijjhissāmī’’ti pana me nirussāhaṃ viya mārabalaṃ vidhamantassa ayaṃ mahāpathavī dvaṅgulamattampi nākampi, tathā paṭhamayāme pubbenivāsaṃ, majjhimayāme dibbacakkhuṃ sampādentassa. Pacchimayāme pana me balavapaccūsasamaye, ‘‘avijjā saṅkhārānaṃ navahi ākārehi paccayo hotī’’ti diṭṭhamatteyeva dasasahassilokadhātu ayadaṇḍena ākoṭitakaṃsathālo viya viravasataṃ viravasahassaṃ muñcamānā vātāhate paduminipaṇṇe udakabindu viya pakampittha. Evaṃ gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca, etassa, ānanda, dhammassa ananubodhā…pe… nātivattatīti.
若尔言说“不放心”，世尊则告诫阿难：“你不要妄言‘或我如护持者形象消逝’。如若你真如护持者形象消逝，为何你不依佛所教证初果道？涅槃极深，真为缘起之条件所化生。你如依恋欲爱及忿恨等堵碍，诸烦恼八重纠缠，则你绝不可能证得斯果；欲界及色界五结缠缚，亦不可能达成阿拉汉果。为何世世劫数众多下，诸弟子如沙利子、马哈摩嘎喇那以至诸辟支佛，一一成就波罗蜜智慧，而你却未能证得佛果智慧？随你或常做护持者，何以历经亿劫，未证佛陀通达之智慧？何其不合理！你实在初果法性上，大有根基之深奥，故你常如护持者形象出现。此为佛说真话，智者宜理会，切莫误解。你设或自诩欲揭破此深奥缘起之理，倍受魔力所逼，难以成功。且于昔昔生中，曾得天眼通辨此法，亦未能撼动彼理。于今生，逆说无明行蕴等新形态缘起义，恰似漫天疾风，复振林木、水滴飞扬动摇水面，如此宏深，阿难，此缘起法极深奥难测。凡夫非明达者，难窥其微妙理智，故不应妄自加意断解。
Etassa dhammassāti etassa paccayadhammassa. Ananubodhāti ñātapariññāvasena ananubujjhanā. Appaṭivedhāti tīraṇappahānapariññāvasena appaṭivijjhanā. Tantākulakajātāti tantaṃ viya ākulajātā. Yathā nāma dunnikkhittaṃ mūsikacchinnaṃ pesakārānaṃ tantaṃ tahiṃ tahiṃ ākulaṃ hoti, ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ hoti. Evameva sattā imasmiṃ paccayākāre khalitā ākulā byākulā honti , na sakkonti paccayākāraṃ ujuṃ kātuṃ. Tattha tantaṃ paccattapurisakāre ṭhatvā sakkāpi bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi. Yathā pana ākulaṃ tantaṃ kañjiyaṃ datvā kocchena pahaṭaṃ tattha tattha guḷakajātaṃ hoti gaṇṭhibaddhaṃ, evamime sattā paccayesu pakkhalitvā paccaye ujuṃ kātuṃ asakkontā dvāsaṭṭhidiṭṭhigatavasena guḷakajātā honti gaṇṭhibaddhā. Ye hi keci diṭṭhiyo sannissitā, sabbe te paccayaṃ ujuṃ kātuṃ asakkontāyeva.
此法中所谓“缘法”，即此缘起法及其条件法也。所谓“不解”者，是由不圆通熟悉所致；所谓“不悟”者，是由浅近不深入理解所缘。比喻如乱结之绳，犹如未理顺的鼠尾草挑布条，彼此纠缠不能自理，根与顶难以分别清楚。众生于此缘法相互混乱纠缠，不能明了缘起，错乱纷纷。如乱理之绳，虽可有人摆设而暂见明晰，但实难使所有众生彻底贯通此法。此缘起虽可被拨理分明，但众生依各自所见，难以同真理相应，故多数无法实现正确直指法义。
Kulāgaṇṭhikajātāti kulāgaṇṭhikaṃ vuccati pesakārakañjiyasuttaṃ. Kulā nāma sakuṇikā, tassā kulāvakotipi eke. Yathā hi tadubhayampi ākulaṃ aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaranti purimanayeneva yojetabbaṃ.
所谓“缠结绳”者，乃指纠缠鼠尾草挑布条之形状。所谓“缠结”是指织物终端类似鸟巢状紧结。正如此二物难以分开理顺顶端与根部，亦如众生于缘起法理中，难以各自独立分辨整齐。故此比喻法义复杂纠结，不易理顺清晰。
Muñjapabbajabhūtāti muñjatiṇaṃ viya pabbajatiṇaṃ viya ca bhūtā tādisā jātā. Yathā hi tāni tiṇāni koṭṭetvā katarajju jiṇṇakāle katthaci patitaṃ gahetvā tesaṃ tiṇānaṃ ‘‘idaṃ aggaṃ, idaṃ mūla’’nti aggena vā aggaṃ, mūlena vā mūlaṃ samānetuṃ dukkaraṃ, tampi paccattapurisakāre ṭhatvā sakkā bhaveyya ujuṃ kātuṃ, ṭhapetvā pana dve bodhisatte añño satto attano dhammatāya paccayākāraṃ ujuṃ kātuṃ samattho nāma natthi, evamayaṃ pajā paccayaṃ ujuṃ kātuṃ asakkontī diṭṭhigatavasena gaṇṭhikajātā hutvā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattati.
所谓“蓆草出家者”者，譬如出家蓆草及草中枝叶生长，总成此类。比方收集蓆草时，曾被用绳绑系，任凭时间流逝，有时会散落。彼时若将根与顶分别为“顶端”“根部”，亦难迅速辑合整齐分明。此亦暗示众生无法断除自身根深蒂固的烦恼结缚，难成正断离苦之道。故此众生之执著混乱缠绕，难以悟入涅槃清净之境。依诸根本法理，众生迷乱不悟，终致陨落恶趣，遭逢苦报。
Tattha apāyoti nirayatiracchānayonipettivisayaasurakāyā. Sabbepi hi te vaḍḍhisaṅkhātassa ayassa abhāvato ‘‘apāyo’’ti vuccati, tathā dukkhassa gatibhāvato duggati, sukhasamussayato vinipatitattā vinipāto. Itaro pana –
这里所谓地狱，指的是其无底、黑暗且充满恶鬼恶趣的境地。这些都是因业力增益而增长，业力消失则称之为“地狱”，同时由于苦的增盛，这种境地成为“恶道”，因其痛苦聚集而陷落，又称为“堕落”。另一方面，
‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;
「五蕴的流转，六界的运行；
Abbhocchinnaṃ vattamānā, saṃsāroti pavuccati’’.
不断无间断流转，这就叫做轮回。」
Taṃ sabbampi nātivattati nātikkamati, atha kho cutito paṭisandhiṃ, paṭisandhito cutinti evaṃ punappunaṃ cutipaṭisandhiyo gaṇhamānā tīsu bhavesu catūsu yonīsu pañcasu gatīsu sattasu viññāṇaṭṭhitīsu navasu sattāvāsesu mahāsamudde vātakkhittā nāvā viya yante yuttagoṇo viya ca paribbhamatiyeva. Iti sabbametaṃ bhagavā āyasmantaṃ ānandaṃ apasādento āha. Sesamettha vuttanayamevāti. Dasamaṃ.
这一切轮回没有超越也无法超越，因此一切众生不断死后又生，生死相续，反复轮回于三界四生、五趣道、七有、九有间；如同大海翻腾，风浪激起，船只随着波涛起伏荡漾，与众生的心行相似，漂泊流转。以上这些内容，是世尊对尊者阿难所说的教诲。这些所说即为终结。这是第十。
Dukkhavaggo chaṭṭho. · 苦品第六。
7. Mahāvaggo
第七章 大品
1. Assutavāsuttavaṇṇanā1. 无闻者经注释
§61
61. Mahāvaggassa paṭhame assutavāti khandhadhātuāyatanapaccayākārasatipaṭṭhānādīsu uggahaparipucchāvinicchayarahito. Puthujjanoti puthūnaṃ nānappakārānaṃ kilesādīnaṃ jananādikāraṇehi puthujjano. Vuttañhetaṃ – ‘‘puthu kilese janentīti puthujjanā’’ti sabbaṃ vitthāretabbaṃ. Apica puthūnaṃ gaṇanapathamatītānaṃ ariyadhammaparammukhānaṃ nīcadhammasamācārānaṃ janānaṃ antogadhattāpi puthujjano, puthu vā ayaṃ visuṃyeva saṅkhaṃ gato, visaṃsaṭṭho sīlasutādiguṇayuttehi ariyehi janoti puthujjano. Evametehi ‘‘assutavā puthujjano’’ti dvīhipi padehi ye te –
第61节 第七大分第一讲讲述“未曾闻法者”的定义，此处不包含对五蕴、元素、六入因缘正念修持等内容的回顾设问。所谓“凡夫”，是指因种种烦恼等诸多因缘而生的凡夫。对此已阐明，“凡夫由于烦恼而生世人”，因此须对“凡夫”的概念作详细展开。此外，对凡夫中脱离正法、陷于邪行的众生，尽管出家为人，实则不具清净善行，亦属凡夫范畴。如此两义，故称“未闻法的凡夫”，这两个词合用。
‘‘Duve puthujjanā vuttā, buddhenādiccabandhunā;
「两种凡夫被说，乃由佛及其诸弟子所说；
Andho puthujjano eko, kalyāṇeko puthujjano’’ti. (mahāni. 94); –
在诸凡夫中唯有一人盲目，善良的凡夫也唯有一人。」（《大念处经》94）——
Dve puthujjanā vuttā, tesu andhaputhujjano gahito. Imasminti paccuppannapaccakkhakāyaṃ dasseti. Cātumahābhūtikasminti catumahābhūtakāye catumahābhūtehi nibbatte catumahābhūtamayeti attho. Nibbindeyyāti ukkaṇṭheyya. Virajjeyyāti na rajjeyya. Vimucceyyāti muccitukāmo bhaveyya. Ācayoti vuḍḍhi. Apacayoti parihāni. Ādānanti nibbatti. Nikkhepananti bhedo.
有两种凡夫被说，其中盲目凡夫被笼罩。在这现时的当下显现中，“四大身”指构成身体的四大元素身体，乃由四大元素所构成，称为四大体。厌倦，即生起厌烦之念；放弃，即不再贪着；解脱，即欲求解脱；增长，指增长或增长的现象。衰减，意谓减少或毁坏。起，乃指生起。灭则是分离。
Tasmāti yasmā ime cattāro vuḍḍhihāninibbattibhedā paññāyanti, tasmā taṃkāraṇāti attho. Iti bhagavā cātumahābhūtike kāye rūpaṃ pariggahetuṃ ayuttarūpaṃ katvā arūpaṃ pariggahetuṃ yuttarūpaṃ karoti. Kasmā? Tesañhi bhikkhūnaṃ rūpasmiṃ gāho balavā adhimatto, tena tesaṃ rūpe gāhassa pariggahetabbarūpataṃ dassetvā nikkaḍḍhanto arūpe patiṭṭhāpanatthaṃ evamāha.
因为这四种现象是增长、衰减、生起、毁坏等，故此成因。由此，世尊在四大元素身上，制造适合取的形相，而不适合取的形相则舍去，令其成为适合取的无形相安立。因何？因比库们在色法上感受深重有力，由此显现他们该取的色相，舍弃不该取者，安立无形相，世尊如是说。
Cittantiādi sabbaṃ manāyatanasseva nāmaṃ. Tañhi cittavatthutāya cittagocaratāya sampayuttadhammacittatāya ca cittaṃ, mananaṭṭhena mano, vijānanaṭṭhena viññāṇanti vuccati. Nālanti na samattho. Ajjhositanti taṇhāya gilitvā pariniṭṭhapetvā gahitaṃ. Mamāyitanti taṇhāmamattena mama idanti gahitaṃ. Parāmaṭṭhanti diṭṭhiyā parāmasitvā gahitaṃ. Etaṃ mamāti taṇhāgāho, tena aṭṭhasatataṇhāvicaritaṃ gahitaṃ hoti. Esohamasmīti mānagāho, tena nava mānā gahitā honti. Eso me attāti diṭṭhigāho, tena dvāsaṭṭhi diṭṭhiyo gahitā honti. Tasmāti yasmā evaṃ dīgharattaṃ gahitaṃ, tasmā nibbindituṃ na samattho.
所谓心及五蕴诸处等，皆统称“心法”。使心具实质性、随缘境界之心、合于法之心称为心；思惟境界是“心”，知觉境界称作识。非爱非能者，即不堪；专注者，即吞灭渴爱，将其断除称为专注所取。我的所有者，即由渴爱的无我妄想而取。执他者，则舍弃我见而执他见。此谓“我所有”，由此沉溺渴爱念数百次；此谓“我是”，由此増起新我执；此谓“这是我”，由此生二十余种见解。故此长期执着，不能生厌烦。
Varaṃ, bhikkhaveti idaṃ kasmā āha? Paṭhamañhi tena rūpaṃ pariggahetuṃ ayuttarūpaṃ kataṃ, arūpaṃ yuttarūpaṃ, atha ‘‘tesaṃ bhikkhūnaṃ rūpato gāho nikkhamitvā arūpaṃ gato’’ti ñatvā taṃ nikkaḍḍhituṃ imaṃ desanaṃ ārabhi. Tattha attato upagaccheyyāti attāti gaṇheyya. Bhiyyopīti vassasatato uddhampi. Kasmā pana bhagavā evamāha? Kiṃ atirekavassasataṃ tiṭṭhamānaṃ rūpaṃ nāma atthi? Nanu paṭhamavaye pavattaṃ rūpaṃ majjhimavayaṃ na pāpuṇāti, majjhimavaye pavattaṃ pacchimavayaṃ, purebhatte pavattaṃ pacchābhattaṃ, pacchābhatte pavattaṃ paṭhamayāmaṃ, paṭhamayāme pavattaṃ majjhimayāmaṃ, majjhimayāme pavattaṃ pacchimayāmaṃ na pāpuṇāti? Tathā gamane pavattaṃ ṭhānaṃ, ṭhāne pavattaṃ nisajjaṃ, nisajjāya pavattaṃ sayanaṃ na pāpuṇāti. Ekairiyāpathepi pādassa uddharaṇe pavattaṃ atiharaṇaṃ, atiharaṇe pavattaṃ vītiharaṇaṃ, vītiharaṇe pavattaṃ vossajjanaṃ, vossajjane pavattaṃ sannikkhepanaṃ, sannikkhepane pavattaṃ sannirujjhanaṃ na pāpuṇāti, tattha tattheva odhi odhi pabbaṃ pabbaṃ hutvā tattakapāle pakkhittatilā viya paṭapaṭāyantā saṅkhārā bhijjantīti? Saccametaṃ. Yathā pana padīpassa jalato jātā taṃ taṃ vaṭṭippadesaṃ anatikkamitvā tattha tattheva bhijjati, atha ca pana paveṇisambandhavasena sabbarattiṃ jalito padīpoti vuccati, evamidhāpi paveṇivasena ayampi kāyo evaṃ ciraṭṭhitiko viya katvā dassito.
“善哉，比库！”世尊云：这为何？由彼身取不适合取者，令其适合取，乃适当作法。尔后，“彼等比库从色法所离，入无色界”已知后，为令其断除彼取相而宣说此法。此处“我”当作“我之存在”观念，再有增减，即为多年久长。世尊为何云此？是否多年久长，身无形相而存在？诚然，初时生起的色身，在中年的色身不能至得；中年生起的色身，在晚年的色身不能至得；前生起的色身，在后世的色身不能至得；后生起的色身，在初生时的色身不能至得；初生时的色身，在中生时的色身不能至得；中生时的色身，在晚生时的色身不能至得。旅行时在一处生起，在一处坐时生起，在坐卧时生起，在迈步时生起；提脚时有过举，过举有离举，离举有放下，放下有合起，合起有扑动，不断更替，此诸造作犹如波浪滚动，浸湿头顶。如同火炬燃烧之火，因风常起，而火焰常保持燃烧，身如是被示现为长久不替之体。
Rattiyā ca divasassa cāti rattimhi ca divase ca. Bhummatthe hetaṃ sāmivacanaṃ. Aññadeva uppajjati, aññaṃ nirujjhatīti yaṃ rattiṃ uppajjati ca nirujjhati ca, tato aññadeva divā uppajjati ca nirujjhati cāti attho. Aññaṃ uppajjati, anuppannameva aññaṃ nirujjhatīti evaṃ pana attho na gahetabbo. ‘‘Rattiyā ca divasassa cā’’ti idaṃ purimapaveṇito parittakaṃ paveṇiṃ gahetvā paveṇivaseneva vuttaṃ, ekarattiṃ pana ekadivasaṃ vā ekameva cittaṃ ṭhātuṃ samatthaṃ nāma natthi. Ekasmiñhi accharākkhaṇe anekāni cittakoṭisatasahassāni uppajjanti. Vuttampi cetaṃ milindapañhe –
夜与白昼合称为昼夜，此处所说『昼夜』意指此。意思是，若说某夜生起，某夜止息，则意味着另一夜生起，另一夜止息；同理对白昼亦然。若仅说另一夜生起、另一夜止息，不说其他，则此义不可接受。所谓『夜与白昼合称为昼夜』，这是早期鬼神语气中保守的说法，套语式表达，然而实际上没有单一一心能持续一整夜或一整个白昼。在一个阿擦罗刻（刻度单位）中，能产生数千万乃至亿万心相。此理亦见《米林问》中述说--
‘‘Vāhasataṃ kho, mahārāja , vīhīnaṃ, aḍḍhacūḷañca vāhā, vīhisattambaṇāni, dve ca tumbā, ekaccharākkhaṇe pavattassa cittassa ettakā vīhī lakkhaṃ ṭhapīyamānā parikkhayaṃ pariyādānaṃ gaccheyyu’’nti.
『大王啊，鞭骑手一百，鞍辔二十四，鞍饰二十，对应于一个刻度发生的心相有这么多，如此则应当在鞍辔内施加标记，以标示心相的消灭位置。』
Pavaneti mahāvane. Taṃ muñcitvā aññaṃ gaṇhāti, taṃ muñcitvā aññaṃ gaṇhātīti iminā na so gaṇhitabbasākhaṃ alabhitvā bhūmiṃ otarati. Atha kho tasmiṃ mahāvane vicaranto taṃ taṃ sākhaṃ gaṇhantoyeva caratīti ayamattho dassito.
所谓风是在大森林中的刮风，放过这枝，抓住另外一枝，放弃这枝去抓另一枝，这就是所谓风，无法执着任何枝条而下降于地。于是，在那大森林里，行走者既抓这枝又抓那枝，这个意思即体现。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ – araññamahāvanaṃ viya hi ārammaṇavanaṃ veditabbaṃ. Tasmiṃ vane vicaraṇamakkaṭo viya ārammaṇavane uppajjanakacittaṃ. Sākhāgahaṇaṃ viya ārammaṇe lubbhanaṃ. Yathā so araññe vicaranto makkaṭo taṃ taṃ sākhaṃ pahāya taṃ taṃ sākhaṃ gaṇhāti, evamidaṃ ārammaṇavane vicarantaṃ cittampi kadāci rūpārammaṇaṃ gahetvā uppajjati, kadāci saddādīsu aññataraṃ, kadāci atītaṃ, kadāci anāgataṃ vā paccuppannaṃ vā, tathā kadāci ajjhattaṃ, kadāci bāhiraṃ. Yathā ca so araññe vicaranto makkaṭo sākhaṃ alabhitvā oruyha bhūmiyaṃ nisinnoti na vattabbo, ekaṃ pana paṇṇasākhaṃ gahetvāva nisīdati, evameva ārammaṇavane vicarantaṃ cittampi ekaṃ olubbhārammaṇaṃ alabhitvā uppannanti na vattabbaṃ, ekajātiyaṃ pana ārammaṇaṃ gahetvāva uppajjatīti veditabbaṃ. Ettāvatā ca pana bhagavatā rūpato nīharitvā arūpe gāho patiṭṭhāpito, arūpato nīharitvā rūpe.
由此推论，此处比喻为：森林即是长林，佛所住之幽林当认识为幽林。于此林中思想运动，如同猴子乱抓树枝一样，心相不断生灭。抓住枝条比喻于幽林心生法，偶尔抓取色缘相，偶尔抓取声音等诸法；有时是过去，有时是未来，也可能是现在；有时是内境，有时是外境。就如猴子行林，没有抓到枝条时盘坐地上，不应强为作用，若只抓取五十枝便止息坐下。幽林中的思想运动也是如此，不能抓取时宜停止生起。应知世尊已从色境净除离散，住于无色界；亦从无色界离散住于色界。
Idāni taṃ ubhayato nikkaḍḍhitukāmo tatra, bhikkhave, sutavā ariyasāvakoti desanaṃ ārabhi. Ayaṃ panattho āsīvisadaṭṭhūpamāya dīpetabbo – eko kira puriso āsīvisena daṭṭho, athassa visaṃ harissāmīti cheko bhisakko āgantvā vamanaṃ kāretvā heṭṭhā garuḷo, upari nāgoti mantaṃ parivattetvā visaṃ upari āropesi. So yāva akkhippadesā āruḷhabhāvaṃ ñatvā ‘‘ito paraṃ abhiruhituṃ na dassāmi, daṭṭhaṭṭhāneyeva ṭhapessāmī’’ti upari garuḷo, heṭṭhā nāgoti mantaṃ parivattetvā kaṇṇe dhumetvā daṇḍakena paharitvā visaṃ otāretvā daṭṭhaṭṭhāneyeva ṭhapesi. Tatrassa ṭhitabhāvaṃ ñatvā agadalepena visaṃ nimmathetvā nhāpetvā ‘‘sukhī hohī’’ti vatvā yenakāmaṃ pakkāmi.
现在要讲述这两者的相互关系，须知，佛弟子们，圣弟子开始开示此法。此道可比作毒蛇与蟒蛇的比喻：一男子被毒蛇咬伤，医生驱毒后吐出毒液，于是向毒蛇毒药声色反转，将毒蛇和蟒蛇的位置对调，毒蛇被放在上方龙头处，蟒蛇在下。因知不能从上攀越，便告之只能停留于被咬处。随后上方毒蛇怨气用棍棒攻击蛇毒被吐出的位置，使毒毒被释放。男子知毒已根除，清洗恢复后说：“愿你安乐”，遂达心愿。
Tattha āsīvisena daṭṭhassa kāye visapatiṭṭhānaṃ viya imesaṃ bhikkhūnaṃ rūpe adhimattagāhakālo, cheko bhisakko viya tathāgato, mantaṃ parivattetvā upari visassa āropitakālo viya tathāgatena tesaṃ bhikkhūnaṃ rūpato gāhaṃ nīharitvā arūpe patiṭṭhāpitakālo, yāva akkhippadesā āruḷhavisassa upari abhiruhituṃ adatvā puna mantabalena otāretvā daṭṭhaṭṭhāneyeva ṭhapanaṃ viya satthārā tesaṃ bhikkhūnaṃ arūpato gāhaṃ nīharitvā rūpe patiṭṭhāpitakālo. Daṭṭhaṭṭhāne ṭhitassa visassa agadalepena nimmathanaṃ viya ubhayato gāhaṃ nīharaṇatthāya imissā desanāya āraddhakālo veditabbo. Tattha nibbindaṃ virajjatīti iminā maggo kathito, virāgā vimuccatīti phalaṃ, vimuttasmintiādinā paccavekkhaṇā. Paṭhamaṃ.
此处，毒蛇中毒者之身比喻诸比库的色界受色最重时，医生即比喻如来客观调转心念，将色界的执著收纳，住于无色界。又以心念力量使毒毒吐出，反复调转推移，最终于固定处置如来安置无色界。于此，色界比喻色相，毒蛇比喻烦恼；上方放置者如来，调伏色界强执的阿拉汉。于此处，毒蛇驱毒比喻二界之间转化，显于二者互相净除，解脱无挂碍。此修行道理已被称为『不生不灭之路』，具含离欲清净解脱果实之观察反省。此为初级理。
2. Dutiyaassutavāsuttavaṇṇanā2. 第二无闻者经注释
§62
62. Dutiye sukhavedaniyanti sukhavedanāya paccayaṃ. Phassanti cakkhusamphassādiṃ. Nanu ca cakkhusamphasso sukhavedanāya paccayo na hotīti? Sahajātapaccayena na hoti, upanissayapaccayena pana javanavedanāya hoti , taṃ sandhāyetaṃ vuttaṃ. Sotasamphassādīsupi eseva nayo. Tajjanti tajjātikaṃ tassāruppaṃ, tassa phassassa anurūpanti attho. Dukkhavedaniyantiādi vuttanayeneva veditabbaṃ. Saṅghaṭṭanasamodhānāti saṅghaṭṭanena ceva samodhānena ca, saṅghaṭṭanasampiṇḍanenāti attho. Usmāti uṇhākāro. Tejo abhinibbattatīti aggicuṇṇo nikkhamatīti na gahetabbaṃ, usmākārasseva pana etaṃ vevacanaṃ. Tattha dvinnaṃ kaṭṭhānanti dvinnaṃ araṇīnaṃ. Tattha adhoaraṇī viya vatthu, uttarāraṇī viya ārammaṇaṃ, saṅghaṭṭanaṃ viya phasso, usmādhātu viya vedanā. Dutiyaṃ.
第二，关于乐受的缘起说法为：乐受以乐受为缘。通过眼触等所接触而生。难道眼触不是乐受的条件吗？自然生起的缘不成立，但因依止缘则生起迅速的受，这就是其所依止的说法。耳触等同理。彼此相互映现其相，和触的关系互相相称。痛受等诸受的缘起，也当依此说法理解。所谓结集的融会，即通过结合也通过融汇；结集即融合之义。热者即火热之相。因火相的产生而不着手，所谓火炭迸出不取，应理解为此意。此中所言的两种木材，是指两种柴薪。其下如柴堆之地，其上如柴堆之处，结集如触，热元素如受。以上为第二。
3. Puttamaṃsūpamasuttavaṇṇanā3. 子肉喻经注释
§63
63. Tatiye cattārome, bhikkhave, āhārātiādi vuttanayameva. Yasmā panassa aṭṭhuppattiko nikkhepo, tasmā taṃ dassetvāvettha anupubbapadavaṇṇanaṃ karissāmi. Katarāya pana idaṃ aṭṭhuppattiyā nikkhittanti? Lābhasakkārena. Bhagavato kira mahālābhasakkāro uppajji, yathā taṃ cattāro asaṅkhyeyye pūritadānapāramīsañcayassa. Sabbadisāsu hissa yamakamahāmegho vuṭṭhahitvā mahoghaṃ viya sabbapāramiyo ‘‘ekasmiṃ attabhāve vipākaṃ dassāmā’’ti sampiṇḍitā viya lābhasakkāramahoghaṃ nibbattayiṃsu. Tato tato annapānayānavatthamālāgandhavilepanādihatthā khattiyabrāhmaṇādayo āgantvā, ‘‘kahaṃ buddho, kahaṃ bhagavā, kahaṃ devadevo narāsabho purisasīho’’ti? Bhagavantaṃ pariyesanti. Sakaṭasatehipi paccaye āharitvā okāsaṃ alabhamānā samantā gāvutappamāṇampi sakaṭadhurena sakaṭadhuraṃ āhacca tiṭṭhanti ceva anuppavattanti ca andhakavindabrāhmaṇādayo viya. Sabbaṃ khandhake tesu tesu suttesu ca āgatanayena veditabbaṃ.
第三，四事，尊者们，乃如说食等四事。因有八种出离的缘故，由此显现，我将在此渐次说明。何以谓八种出离？因利得之故。世尊曾有大利益之获得，如同那四种无数累积布施的波罗蜜。至于各种广大财富，如大云破雨般显现，是因一身现前果报的缘故，这些广大福德如云涛汇集。因而时常以饮食、车马、房舍、香料油膏、手部护具、武器、勇士首领等，贵族婆罗门等众众，来朝访世尊，问曰：‘佛在哪里？世尊在哪里？天中王者在哪里？人间狮子在哪里？’诸人寻访世尊。甚至连车夫们也因缘带来，并寻得机会，围绕车厢招待，是如暗瞳婆罗门一类众生。此等事应从所有律藏及经藏、律部及经部中皆可了知。
Yathā bhagavato, evaṃ bhikkhusaṅghassāpi. Vuttañcetaṃ –
如同世尊，亦如比库僧团。如是所说——
‘‘Tena kho pana samayena bhagavā sakkato hoti garukato mānito pūjito apacito lābhī cīvara-piṇḍapāta-senāsana-gilāna-paccaya-bhesajja-parikkhārānaṃ. Bhikkhusaṅghopi kho sakkato hoti…pe… parikkhārāna’’nti (udā. 14; saṃ. ni. 2.70).
“彼时，世尊被车夫尊敬、被眷属尊重、被供养者礼敬、虽有受侮辱，却因衣钵、食施、宿座、医药及所用器具的因缘而被养护。比库僧团亦受尊敬......（此处略）医药器具等亦同。”（优陀那14；增支尼2.70）
Tathā ‘‘yāvatā kho, cunda, etarahi saṅgho vā gaṇo vā loke uppanno, nāhaṃ, cunda, aññaṃ ekasaṅghampi samanupassāmi evaṃ lābhaggayasaggapattaṃ yatharivāyaṃ, cunda, bhikkhusaṅgho’’ti (dī. ni. 3.176).
又说：“啊，准荼，至今世间生起之僧团或群，准荼，我未见有第二个僧团，能够如同此僧团般，具有利益、获利及清净之胜德，如同此僧团。”（中部尼柯耶3.176）
Svāyaṃ bhagavato ca saṅghassa ca uppanno lābhasakkāro ekato hutvā dvinnaṃ mahānadīnaṃ udakaṃ viya appameyyo ahosi. Atha satthā rahogato cintesi – ‘‘mahālābhasakkāro atītabuddhānampi evarūpo ahosi, anāgatānampi evarūpo bhavissati . Kiṃ nu kho bhikkhū āhārapariggāhakena satisampajaññena samannāgatā majjhattā nicchandarāgā hutvā āhāraṃ paribhuñjituṃ sakkonti, na sakkontī’’ti?
世尊本人及僧团所得利益，合而为一，如同两大河水汇合，广大无量。然后世尊秘而不宣，思惟曰：“大利益之获得者，过去诸佛亦然，未来诸佛亦然。诸比库若具足饮食供养者、具足正念正智，居中无淫欲嗔恨，能自摄持饮食，岂非称说法者乎？何故不得自摄持？”
So addasa ekacce adhunā pabbajite kulaputte apaccavekkhitvā āhāraṃ paribhuñjamāne. Disvānassa etadahosi – ‘‘mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni pāramiyo pūrentena na cīvarādihetu pūritā, uttamaphalassa pana arahattassatthāya pūritā. Imepi bhikkhū mama santike pabbajantā na cīvarādihetu pabbajitā, arahattasseva pana atthāya pabbajitā. Te idāni asārameva sāraṃ anatthameva ca atthaṃ karontī’’ti evamassa dhammasaṃvego udapādi. Tato cintesi – ‘‘sace pañcamaṃ pārājikaṃ paññapetuṃ sakkā abhavissa, apaccavekkhitāhāraparibhogo pañcamaṃ pārājikaṃ katvā paññapetabbo bhaveyya. Na pana sakkā evaṃ kātuṃ, dhuvapaṭisevanaṭṭhānañhetaṃ sattānaṃ. Yathā pana kathite pañcamaṃ pārājikaṃ viya naṃ passissanti. Evaṃ dhammādāsaṃ saṃvaraṃ mariyādaṃ ṭhapessāmi, yaṃ āvajjitvā āvajjitvā anāgate bhikkhū cattāro paccaye paccavekkhitvā paribhuñjissantī’’ti. Imāya aṭṭhuppattiyā imaṃ puttamaṃsūpamasuttantaṃ nikkhipi. Tattha cattārome, bhikkhave, āhārātiādi heṭṭhā vuttatthameva.
于是，世尊见到一些新近出家的贵族子弟，在细察他们所摄取的食物时，心中生起了这样的念头：『我已圆满修习超过百万亿不可胜数的波罗蜜，但并非只因衣钵等物而圆满，而是为了究竟果位阿拉汉而圆满。如今这些比库们近我而出家，却不是因衣钵等外在因缘而出家，而是为了得阿拉汉果位而出家。他们现在在佛陀的禁戒规则中，既无善法实质，也无利益真义。』因此世尊的法念生起，便思惟说：『如果能够承认第五大巴拉基戒，观察饮食诸法的过患，即应当以犯第五大戒为准则审视。然而不能如此作，以免众生失去归依因缘。若一味如同第五戒犯戒者被斥责，他们便难以洞见内在真义。因此我应示现如法制戒、端正规制，今后出家的比库们必因缘成熟，自行细察饮食，而摄养身心。』于是世尊以此启发，起八因缘，开示了关于子肉比喻经文。这里所说的『四者』，比库们，是指饮食等根本因缘之义。
Cattāro pana āhāre vitthāretvā idāni tesu ādīnavaṃ dassetuṃ kathañca, bhikkhave, kabaḷīkāro āhāro daṭṭhabbotiādimāha? Tattha jāyampatikāti jāyā ceva pati ca. Parittaṃ sambalanti puṭabhattasattumodakādīnaṃ aññataraṃ appamattakaṃ pātheyyaṃ. Kantāramagganti kantārabhūtaṃ maggaṃ, kantāre vā maggaṃ. Kantāranti corakantāraṃ vāḷakantāraṃ amanussakantāraṃ nirudakakantāraṃ appabhakkhakantāranti pañcavidhaṃ. Tesu yattha corabhayaṃ atthi , taṃ corakantāraṃ. Yattha sīhabyagghādayo vāḷā atthi, taṃ vāḷakantāraṃ. Yattha balavāmukhayakkhiniādīnaṃ amanussānaṃ vasena bhayaṃ atthi, taṃ amanussakantāraṃ. Yattha pātuṃ vā nhāyituṃ vā udakaṃ natthi, taṃ nirudakakantāraṃ. Yattha khāditabbaṃ vā bhuñjitabbaṃ vā antamaso kandamūlādimattampi natthi, taṃ appabhakkhakantāraṃ nāma. Yattha panetaṃ pañcavidhampi bhayaṃ atthi, taṃ kantārameva. Taṃ panetaṃ ekāhadvīhatīhādivasena nittharitabbampi atthi, na taṃ idha adhippetaṃ. Idha pana nirudakaṃ appabhakkhaṃ yojanasatikakantāraṃ adhippetaṃ. Evarūpe kantāre maggaṃ. Paṭipajjeyyunti chātakabhayena ceva rogabhayena ca rājabhayena ca upaddutā paṭipajjeyyuṃ ‘‘etaṃ kantāraṃ nittharitvā dhammikassa rañño nirupaddave raṭṭhe sukhaṃ vasissāmā’’ti maññamānā.
世尊又分解阐述饮食四种，详说如何显现其生起之过患，且问众比库：何为险恶难行的饮食？于是解释所谓『险恶』是指灾患与阻碍：生育有配偶而育有子女是其因；病痛、受苦于皮饭、水果等为其果；险恶森林之道有五类：盗贼所居即盗贼森林；有狮虎等猛兽即猛兽丛林；妖魔恶鬼居民即非人森林；无水可饮即无水森林；无可食之根与块茎即贫瘠森林。凡此五种灾怖俱集即为险恶森林。世尊告诫众比库，应惧诸险恶：对猛禽、疫疾、国王侵扰等皆应谨慎，行走险恶森林，心念『若断绝此森林而奉持佛法国泰民安，则吾等当安居乐业』。
Ekaputtakoti ukkhipitvā gahito anukampitabbayutto athirasarīro ekaputtako. Vallūrañca soṇḍikañcāti ghanaghanaṭṭhānato gahetvā vallūraṃ, aṭṭhinissitasirānissitaṭṭhānāni gahetvā sūlamaṃsañcāti attho. Paṭipiseyyunti pahareyyuṃ. Kahaṃ ekaputtakāti ayaṃ tesaṃ paridevanākāro.
『独子』之意，是指已被责备、收摄、应受同情关照的特殊身体之子。所谓金石坚固、血脉坚韧的比喻，是取其生动形象而设：坚强体格正如厚重岩石，血脉坚固如铁片般厚实。此义是喻示应对独生子女应当寸步不离、悉心守护。此为对独子之疼爱与牵挂心理的描绘。
Ayaṃ panettha bhūtamatthaṃ katvā ādito paṭṭhāya saṅkhepato atthavaṇṇanā – dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. Tesaṃ paññāsayojanāni gantvā pātheyyaṃ niṭṭhāsi, te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. Tato puriso bhariyaṃ āha – ‘‘bhadde ito samantā paññāsayojanāni gāmo vā nigamo vā natthi. Tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sāpi taṃ āha – ‘‘sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī’’ti. Puna sopi taṃ āha – ‘‘bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati . Na hi mando kumāro mātarā vinā jīvituṃ sakkoti. Yadi pana mayaṃ jīvāma. Puna dārakaṃ labheyyāma. Handa dāni puttakaṃ māretvā, maṃsaṃ gahetvā kantāraṃ nittharāmā’’ti. Tato mātā puttamāha – ‘‘tāta, pitusantikaṃ gacchā’’ti, so agamāsi. Athassa pitā, ‘‘mayā ‘puttakaṃ posessāmī’ti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi ahaṃ puttaṃ māretuṃ, tvaṃyeva tava puttaṃ mārehī’’ti vatvā, ‘‘tāta mātusantikaṃ gacchā’’ti āha. So agamāsi. Athassa mātāpi, ‘‘mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhamanubhūtaṃ, ko pana vādo kucchinā pariharantiyā? Na sakkomi ahaṃ puttaṃ māretu’’nti vatvā ‘‘tāta, pitusantikameva gacchā’’ti āha. Evaṃ so dvinnamantarā gacchantoyeva mato. Te taṃ disvā paridevitvā vuttanayena maṃsāni gahetvā khādantā pakkamiṃsu.
接着世尊简要说法本旨：有两独生子携取必需食品，沿险恶森林之路进发，历经五十由旬的艰难险阻后，食物用尽。这些子女饥渴且气力衰弱，停留在稀少荫凉之处。随后父亲对妻子言道：「贵妇啊，此地四下无村镇，不得不多次狩猎，现因已无力，我无法继续。快来杀了我，一起分食这剩余的肉块，携带剩余食物与儿子一同越过森林。」妻子回应说：「我也不能做这事，愿你去杀我。」父亲又劝：「母亲死去如同我之死一般不可违，只有我们活着才有儿子。如今杀了儿子，我们将携食物离开此险恶森林。」母亲催促子杀父前往父亲家，父亲以无法杀儿子之由反劝，命子回母亲处。母亲言语坚决反对杀子，命回父亲处。如此二人互相往返，最后他们绝望之下取食尸体、离开森林。此段描述亲情纠结与生死考验的苦楚。
Tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikūlattā neva davāya hoti, na madāya, na maṇḍanāya, na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. Katamehi navahi kāraṇehi paṭikūloti ce? Sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya abhogamaṃsatāya aloṇatāya adhūpitatāyāti. Evañhi te navahi kāraṇehi paṭikūlaṃ taṃ puttamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva pana nicchandarāgaparibhoge ṭhitā khādiṃsu. Na aṭṭhinhārucammanissitaṭṭhānāni apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattaṃ maṃsameva pana khādiṃsu. Na yāvadatthaṃ kaṇṭhappamāṇaṃ katvā khādiṃsu, thokaṃ thokaṃ pana ekadivasaṃ yāpanamattameva khādiṃsu. Na aññamaññaṃ maccharāyantā khādiṃsu, vigatamaccheramalena pana parisuddheneva cetasā khādiṃsu. Na aññaṃ kiñci migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmāti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu. Na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu. Na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu. Na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu. ‘‘Kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti na hīḷetvā khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu . Na ‘‘tuyhaṃ bhāgo mayhaṃ bhāgo tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu. Samaggā pana sammodamānā hutvā khādiṃsu. Imaṃ nesaṃ evarūpaṃ nicchandarāgādiparibhogaṃ sampassamāno satthā bhikkhusaṅghampi taṃ kāraṇaṃ anujānāpento taṃ kiṃ maññatha, bhikkhave, api nu te davāya vā āhāraṃ āhāreyyuntiādimāha. Tattha davāya vātiādīni visuddhimagge (visuddhi. 1.18) vitthāritāneva. Kantārassāti nittiṇṇāvasesassa kantārassa.
但那儿以肉为食的独子之因，因九种不利缘故而导致，既非因躁怒、嗔恨，也非由炫耀美饰、以供养伴侣等虚荣情欲之缘，而唯为通行于险恶森林之真实需求。所谓九种不利为：同族之肉、亲族之肉、独子之肉、深爱子女之肉、年轻壮年之肉、病弱病残之肉、残废之肉、腐烂异味之肉和尚未分解骨血宽肉之肉。由此九种因缘，众比库虽心不悦、无爱恋，却仍处于中度因缘束缚，以此食用肉体，且无以漂亮妆饰、长时间烹煮等方式加工，仅为生存需，不掩盖血肉之本相，不分崩解大小残片，一日仅分量有限，且彼此不争食食饵，心存清净，无杂异亡故动物肉。且不自尊不自慢，和谐合乐。此时佛陀与比库僧团亦默许，以此因缘允许摄食，非为日常临时摄食。也不为阻止此事而训责。此因缘在《净道论》中已有论述。所谓『险恶森林』，即指此未完之森林。诸如此类，世尊开示肉食仅为生存之需，非为贪欲。
Evameva khoti navannaṃ pāṭikulyānaṃ vasena piyaputtamaṃsasadiso katvā daṭṭhabboti attho. Katamesaṃ navannaṃ? Gamanapāṭikulyatādīnaṃ. Gamanapāṭikulyataṃ paccavekkhantopi kabaḷīkārāhāraṃ pariggaṇhāti, pariyesanapāṭikulyataṃ paccavekkhantopi, paribhoganidhānaāsayaparipakkāparipakkasammakkhaṇanissandapāṭikulyataṃ paccavekkhantopi, tāni panetāni gamanapāṭikulyatādīni visuddhimagge (visuddhi. 1.294) āhārapāṭikulyatāniddese vitthāritāneva. Iti imesaṃ navannaṃ pāṭikulyānaṃ vasena puttamaṃsūpamaṃ katvā āhāro paribhuñjitabbo.
如此世尊以九种不利因缘为道理，将独子肉比喻作为难行饮食，给予戒律守持者正确摄养警觉。何为九种不利者？即指离家漂泊、游行中的难行之食。虽有守护戒律者，观其饮食之过患、寻其不善之所、观察其忙乱杂乱之象，皆属游行饥馑险恶之食。在《净道论》中于饮食过患和险恶森林之解说，已对此详细说明。故以九种不利之因，断定独子之肉属难行险恶。
Yathā te jāyampatikā pāṭikulyaṃ piyaputtamaṃsaṃ khādantā na sārattā giddhamānasā hutvā khādiṃsu, majjhattabhāveyeva nicchandarāgaparibhoge ṭhitā khādiṃsu, evaṃ nicchandarāgaparibhogaṃ katvā paribhuñjitabbo. Yathā ca te na aṭṭhinhārucammanissitaṃ apanetvā thūlathūlaṃ varamaṃsameva khādiṃsu, hatthasampattameva pana khādiṃsu, evaṃ sukkhabhattamandabyañjanādīni piṭṭhihatthena apaṭikkhipitvā vaṭṭakena viya kukkuṭena viya ca odhiṃ adassetvā tato tato sappimaṃsādisaṃsaṭṭhavarabhojanaṃyeva vicinitvā abhuñjantena sīhena viya sapadānaṃ paribhuñjitabbo.
正如这些雄鸟刚孵出的雏鸟尚未自觉地嬉戏玩耍，只因处于半睡半醒之间，出于本性，并非主动欢喜地食取可爱的脂肉，乃是在中间状态、没生起贪爱欲望的情况下食用；如是亦当审慎地以不生贪恋的心境对待饲养食用。又如这些雄鸟没有吃依靠卫护厚壳的鸟蛋，而是吃了粗大坚实的优质蛋，象征手中的收藏般珍贵之物，乃是应当效仿。对细微柔软、味淡不重的食物，则不应轻易弃置，若视之如转杖所杖击的鸡，象是看不到其身影，却时常觅食珍贵如满载饱满脂肉的盛宴，宛如狮子优雅地轮流享用一般。
Yathā ca te na yāvadatthaṃ kaṇṭhappamāṇaṃ khādiṃsu, thokaṃ thokaṃ pana ekekadivasaṃ yāpanamattameva khādiṃsu, evameva āharahatthakādibrāhmaṇānaṃ aññatarena viya yāvadatthaṃ udarāvadehakaṃ abhuñjantena catunnaṃ pañcannaṃ vā ālopānaṃ okāsaṃ ṭhapetvāva dhammasenāpatinā viya paribhuñjitabbo. So kira pañcacattālīsa vassāni tiṭṭhamāno ‘‘pacchābhatte ambiluggārasamuṭṭhāpakaṃ katvā ekadivasampi āhāraṃ na āhāresi’’nti vatvā sīhanādaṃ nadanto imaṃ gāthamāha –
又如这些雄鸟并未食用难度极高、仅够啄破喉咙大小的蛋，而是一天一点一点地按可消受的程度慢慢食用；同样，当手持供养的婆罗门长者之食物时，应如菜园四周守夜的哨兵，视守护食物如军吏般认真，哪怕仅隔四五个菜篮的距离，也不容忽视。那位历经四十五岁高龄仍坚持斋戒“饭后不饮发酵酒”并自称“斋戒一天”的长老，即以狮子吼声赞叹写下此诗：
‘‘Cattāro pañca ālope, abhutvā udakaṃ pive;
『四五篮纯净菜，已化作清水饮，
Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);
不污染比库僧，守护其戒如宝』（《长老诗句》983）
Yathā ca te na aññamaññaṃ maccharāyantā khādiṃsu, vigatamalamaccherena pana parisuddheneva cetasā khādiṃsu, evameva piṇḍapātaṃ labhitvā amaccharāyitvā ‘‘imaṃ sabbaṃ gaṇhantassa sabbaṃ dassāmi, upaḍḍhaṃ gaṇhantassa upaḍḍhaṃ, sace gahitāvaseso bhavissati, attanā paribhuñjissāmī’’ti sāraṇīyadhamme ṭhiteneva paribhuñjitabbo. Yathā ca te na ‘‘aññaṃ kiñci mayaṃ migamaṃsaṃ vā moramaṃsādīnaṃ vā aññataraṃ khādāmā’’ti sammūḷhā khādiṃsu, piyaputtamaṃsabhāvaṃ pana jānantāva khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘ahaṃ khādāmi bhuñjāmī’’ti attūpaladdhisammohaṃ anuppādetvā ‘‘kabaḷīkārāhāro na jānāti ‘cātumahābhūtikakāyaṃ vaḍḍhemī’ti, kāyopi na jānāti ‘kabaḷīkārāhāro maṃ vaḍḍhetī’’’ti, evaṃ sammohaṃ pahāya paribhuñjitabbo. Satisampajaññavasenāpi cesa asammūḷheneva hutvā paribhuñjitabbo.
又如这些雄鸟彼此不互相争抢觅食，唯有心地清净无污染者才能食用。正如取得布施饭后，若未以闲杂思维误扰，坚定守护「我得一切皆由他人所给，我尽我所能以真诚供养，若还有剩余，当自行消受」的正法义理，应当如此食用。又如不贪恋“要吃别的野兽肉或蛇肉”等恶念者，即使心存迷惑，仍能在知晓情理的基础上食取可爱的脂肉，自觉舍弃「荒淫饮食无知‘此四大物质会使我增长’」与「身不知‘荒淫饮食增长我’」之迷惑，慎戒虚妄心，依正念正知而食。
Yathā ca te na ‘‘aho vata mayaṃ punapi evarūpaṃ puttamaṃsaṃ khādeyyāmā’’ti patthanaṃ katvā khādiṃsu, patthanaṃ pana vītivattāva hutvā khādiṃsu, evameva paṇītabhojanaṃ laddhā ‘aho vatāhaṃ svepi punadivasepi evarūpaṃ labheyyaṃ’, lūkhaṃ vā pana laddhā ‘‘hiyyo viya me ajja paṇītabhojanaṃ na laddha’’nti patthanaṃ vā anusocanaṃ vā akatvā nittaṇhena –
又如这些雄鸟不生起“唉，我若再食这样的脂肉该多好”的贪恋念头，这种欲念贪心克服后才食；若生起了此念，即使美食在前，也闭口不食，彻底断绝念头，不生贪心与悲悯情怀——正当恭敬与正念之下食用，不随纷乱杂念动摇。
‘‘Atītaṃ nānusocāmi, nappajappāmināgataṃ;
过去的事我不忧伤，也不中断已逝之事；
Paccuppannena yāpemi, tena vaṇṇo pasīdatī’’ti. (jā. 2.22.90) –
现在的事我珍惜，因此这一点才令人心安。」（生经2.22.90）——
Imaṃ ovādaṃ anussarantena ‘‘paccuppanneneva yāpessāmī’’ti paribhuñjitabbo.
当忆持此训诫时，应以「将只珍惜眼前之事」作为生活之准则。
Yathā ca te na ‘‘ettakaṃ kantāre khāditvā avasiṭṭhaṃ kantāraṃ atikkamma loṇambilādīhi yojetvā khādissāmā’’ti sannidhiṃ akaṃsu, kantārapariyosāne pana ‘‘pure mahājano passatī’’ti bhūmiyaṃ vā nikhaṇiṃsu, agginā vā jhāpayiṃsu, evameva –
如同你们不是说「虽曾在荒野被荆棘刺伤，却仍穿越那布满盐和砾石的荒野觅食」，只是前行荒野之际，已有先贤先见之地、洒水及哄火，亦如是——
‘‘Annānamatho pānānaṃ,
「食物的存有，
Khādanīyānaṃ athopi vatthānaṃ;
以及饮料，乃至衣物；
Laddhā na sannidhiṃ kayirā,
不可仅因获得而亲近，
Na ca parittase tāni alabhamāno’’ti. (su. ni. 930); –
也不可因未得到而远离那些(事物)。（经集·尼耶耶930）——
Imaṃ ovādaṃ anussarantena catūsu paccayesu yaṃ yaṃ labhati, tato tato attano yāpanamattaṃ gahetvā, sesaṃ sabrahmacārīnaṃ vissajjetvā sannidhiṃ parivajjantena paribhuñjitabbo. Yathā ca te na ‘‘koci añño amhe viya evarūpaṃ puttamaṃsaṃ khādituṃ na labhatī’’ti mānaṃ vā dappaṃ vā akaṃsu, nihatamānā pana nihatadappā hutvā khādiṃsu, evameva paṇītabhojanaṃ labhitvā ‘‘ahamasmi lābhī cīvarapiṇḍapātādīna’’nti na māno vā dappo vā kātabbo. ‘‘Nāyaṃ pabbajjā cīvarādihetu, arahattahetu panāyaṃ pabbajjā’’ti paccavekkhitvā nihatamānadappeneva paribhuñjitabbo.
当忆念此教诫时，于四种因缘中，各得何物，则各依其所得，以自我维持为度，剩余部分舍与众比库。若如彼等固执于“无人像我们般食此子肉”，或忌恶食物，虽然被击杀但仍食用的心理与行为，现得净食却不以为荣，也不自贪著衣钵等。须反观“此出家非为衣钵，乃是为阿拉汉”而安心，以被击杀食物为可供身用。
Yathā ca te ‘‘kiṃ iminā aloṇena anambilena adhūpitena duggandhenā’’ti hīḷetvā na khādiṃsu, hīḷanaṃ pana vītivattā hutvā khādiṃsu, evameva piṇḍapātaṃ labhitvā ‘‘kiṃ iminā assagoṇabhattasadisena lūkhena nirasena, suvānadoṇiyaṃ taṃ pakkhipathā’’ti evaṃ piṇḍapātaṃ vā ‘‘ko imaṃ bhuñjissati, kākasunakhādīnaṃ dehī’’ti evaṃ dāyakaṃ vā ahīḷentena –
再者，若彼等厌弃“此食以尘土、吐沫、无臭气”：屏弃之，待腐坏净除后方食；亦复如是布施食，以“以脏污、粪尿涂染、臭气熏人”的疑虑不食，不以为厌恶，反视为可受用。施主若因这些嫌弃：“行走持钵者愚痴、啞哑、聋哑，施予不足，不应受其施”，（经集·尼耶耶718）——
‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato;
“彼如持钵游行者，无言哑众所服；
Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā’’ti. (su. ni. 718); –
施少勿厌弃，施主勿轻慢。”
Imaṃ ovādaṃ anussarantena paribhuñjitabbo. Yathā ca te na ‘‘tuyhaṃ bhāgo, mayhaṃ bhāgo, tava putto mama putto’’ti aññamaññaṃ atimaññiṃsu, samaggā pana, sammodamānā hutvā khādiṃsu, evamevaṃ piṇḍapātaṃ labhitvā yathā ekacco ‘‘ko tumhādisānaṃ dassati nikkāraṇā ummāresu pakkhalantānaṃ āhiṇḍantānaṃ vijātamātāpi vo dātabbaṃ na maññati, mayaṃ pana gatagataṭṭhāne paṇītāni cīvarādīni labhāmā’’ti sīlavante sabrahmacārī atimaññati, yaṃ sandhāya vuttaṃ –
这段教诫应当由持念者牢记护持。正如你们彼此间不以“这是你的份额，那是我的份额，你的儿子是我的儿子”而互相轻视，反而和睦一致，和乐共食，得到供养时亦复如是。有些守戒清净的僧侣，持戒精严，却有过度轻慢的心，心想『谁能见你们这帮人呢？无用之人、脾气暴躁之人、破坏庄严者、甚至连没有血缘关系的母亲也不会为你们布施，我等反而在各处跋涉为求得到好的衣服等。』这便是对所闻《戒经》义理的过失轻慢。
‘‘So tena lābhasakkārasilokena abhibhūto pariyādiṇṇacitto aññe pesale bhikkhū atimaññati. Tañhi tassa, bhikkhave, moghapurisassa hoti dīgharattaṃ ahitāya dukkhāyā’’ti (saṃ. ni. 2.161).
对这种因利益及戒律仪式而自恃傲慢，误以为自己高人一等的僧侣，其他僧侣对其生起过度轻视之心。对此，世尊告诫比库们，如此愚痴人长期如此，将生长期的苦难和不善果报。（据《大毗尼相应》2.161经文）
Evaṃ kañci anatimaññitvā sabbehi sabrahmacārīhi saddhiṃ samaggena sammodamānena hutvā paribhuñjitabbaṃ.
因此，任何不生轻慢心之人，当与众多持戒清净者共享和合，欢喜融洽，共同护持此教法。
Pariññāteti ñātapariññā tīraṇapariññā pahānapariññāti imāhi tīhi pariññāhi pariññāte. Kathaṃ? Idha bhikkhu ‘‘kabaḷīkārāhāro nāma ayaṃ savatthukavasena ojaṭṭhamakarūpaṃ hoti, ojaṭṭhamakarūpaṃ kattha paṭihaññati? Jivhāpasāde, jivhāpasādo kinnissito? Catumahābhūtanissito. Iti ojaṭṭhamakaṃ jivhāpasādo tassa paccayāni mahābhūtānīti ime dhammā rūpakkhandho nāma, taṃ pariggaṇhato uppannā phassapañcamakā dhammā cattāro arūpakkhandhā. Iti sabbepime pañcakkhandhā saṅkhepato nāmarūpamattaṃ hotī’’ti pajānāti. So te dhamme sarasalakkhaṇato vavatthapetvā tesaṃ paccayaṃ pariyesanto anulomapaṭilomaṃ paṭiccasamuppādaṃ passati. Ettāvatānena kabaḷīkārāhāramukhena sappaccayassa nāmarūpassa yāthāvato diṭṭhattā kabaḷīkārāhāro ñātapariññāya pariññāto hoti. So tadeva sappaccayaṃ nāmarūpaṃ aniccaṃ dukkhaṃ anattāti tīṇi lakkhaṇāni āropetvā sattannaṃ anupassanānaṃ vasena sammasati. Ettāvatānena so tilakkhaṇapaṭivedhasammasanañāṇasaṅkhātāya tīraṇapariññāya pariññāto hoti. Tasmiṃyeva nāmarūpe chandarāgāvakaḍḍhanena anāgāmimaggena parijānatā pahānapariññāya pariññāto hotīti.
所谓“知见完善”是指认识亲缘、断除、舍弃三种知见明晰彻底。如何理解呢？这里比库了知：“‘粪便食物之所’，称为身于此长毛形态之所，此长毛形态由何而生？由舌基，舌基依托何物？依托四大元素。此长毛形态之舌基由诸大元素构成，诸大元素即受色蕴之所摄，而以四无色蕴相对。从整体看，这五蕴便是‘名色’。深入观察此法，洞悉其承缘，顺逆观察缘起法，便可了知。由此观此粪便食物之所及其承缘，被称为亲缘知见了知此事。以此契机，比库洞察彼等承缘之名色是无常、苦、无我三相，为修习十七种观法之基础，遂生断见。由此与三相之观断见智慧称为断见。又藉由此名色内贪、嗔、痴増长不可得之修学正道，使之成为舍弃断见。
Pañcakāmaguṇikoti pañcakāmaguṇasambhavo rāgo pariññāto hoti. Ettha pana tisso pariññā ekapariññā sabbapariññā mūlapariññāti. Katamā ekapariññā? Yo bhikkhu jivhādvāre ekarasataṇhaṃ parijānāti, tena pañcakāmaguṇiko rāgo pariññātova hotīti. Kasmā? Tassāyeva tattha uppajjanato. Sāyeva hi taṇhā cakkhudvāre uppannā rūparāgo nāma hoti, sotadvārādīsu uppannā saddarāgādayo. Iti yathā ekasseva corassa pañcamagge hanato ekasmiṃ magge gahetvā sīse chinne pañcapi maggā khemā honti, evaṃ jivhādvāre rasataṇhāya pariññātāya pañcakāmaguṇiko rāgo pariññāto hotīti ayaṃ ekapariññā nāma.
所谓“具五欲根”是指具五欲根所致之贪欲被了知。此处三种知见中之一称为“一切知见根本知见”。何谓“一”？有比库洞知眼根凭借感受贪欲的原理，此眼根上之欲即为色贪，耳鼻等根之欲为声香等贪。如同一盗贼曾在五条路径中杀人，现采五路中一路即获安全，故此以五欲根生之贪欲能被了知，名为一切知见中根本之知见。
Katamā sabbapariññā? Patte pakkhittapiṇḍapātasmiñhi ekasmiṃyeva pañcakāmaguṇikarāgo labbhati. Kathaṃ? Parisuddhaṃ tāvassa vaṇṇaṃ olokayato rūparāgo hoti, uṇhe sappimhi tattha āsiñcante paṭapaṭāti saddo uṭṭhahati, tathārūpaṃ khādanīyaṃ vā khādantassa murumurūti saddo uppajjati, taṃ assādayato saddarāgo. Jīrakādivasagandhaṃ assādentassa gandharāgo, sādurasavasena rasarāgo. Mudubhojanaṃ phassavantanti assādayato phoṭṭhabbarāgo. Iti imasmiṃ āhāre satisampajaññena pariggahetvā nicchandarāgaparibhogena paribhutte sabbopi so pariññāto hotīti ayaṃ sabbapariññā nāma.
何为俱足知见？当得清净之色食物，端详其颜色便生色贪。如食物有气味因孜孜不倦而发声，令欲食者生声贪。吃食时生触贪，闻腐尸臭味生臭贪，品味好饭食生味贪。由慎重携带此种食物、以正念智慧处理，警觉食物食用后俱生之欲贪，舍弃嗜欲之戏，方能成此俱足知见。此名俱足知见也。
Katamā mūlapariññā? Pañcakāmaguṇikarāgassa hi kabaḷīkārāhāro mūlaṃ. Kasmā? Tasmiṃ sati tassuppattito . Brāhmaṇatissabhaye kira dvādasa vassāni jāyampatikānaṃ upanijjhānacittaṃ nāma nāhosi. Kasmā? Āhāramandatāya. Bhaye pana vūpasante yojanasatiko tambapaṇṇidīpo dārakānaṃ jātamaṅgalehi ekamaṅgalo ahosi. Iti mūlabhūte āhāre pariññāte pañcakāmaguṇiko rāgo pariññātova hotīti ayaṃ mūlapariññā nāma.
何为根本智慧？由于五种欲望之贪欲如同坚硬难化之食物般乃为其根本。何以故？正因其中生起之念头。譬如婆罗门提婆舍那曾遭十二年间，生于主人家之子心念离散之事；何以致然？乃因饮食粗劣之故。犹恐怖令孩童所居红铜灯烛火尽灭，致一切不祥降临。由是根本饮食得以断知，五种欲望之贪爱得见尽处，故名此为根本智慧。
Natthi taṃ saṃyojananti tena rāgena saddhiṃ pahānekaṭṭhatāya pahīnattā natthi. Evamayaṃ desanā yāva anāgāmimaggā kathitā. ‘‘Ettakena pana mā vosānaṃ āpajjiṃsū’’ti etesaṃyeva rūpādīnaṃ vasena pañcasu khandhesu vipassanaṃ vaḍḍhetvā yāva arahattā kathetuṃ vaṭṭatīti. Paṭhamāhāro (niṭṭhito).
于此贪染无绳索限制，亦无彼贪除尽而终止之事。此经教诲至无来处行者为止。如是说：『唯此足以资汝等安住之所。』由此透视色等诸法作用，于五蕴增长观行支，以至阿拉汉果方能说尽。是为第一饮食断灭。
Dutiye niccammāti khurato paṭṭhāya yāva siṅgamūlā sakalasarīrato uddālitacammā kiṃsukarāsivaṇṇā. Kasmā pana aññaṃ hatthiassagoṇādiupamaṃ agahetvā niccammagāvūpamā gahitāti? Titikkhituṃ asamatthabhāvadīpanatthaṃ. Mātugāmo hi uppannaṃ dukkhavedanaṃ titikkhituṃ adhivāsetuṃ na sakkoti, evameva phassāhāro abalo dubbaloti dassanatthaṃ sadisameva upamaṃ āhari. Kuṭṭanti silākuṭṭādīnaṃ aññataraṃ. Kuṭṭanissitā pāṇā nāma uṇṇanābhisarabūmūsikādayo. Rukkhanissitāti uccāliṅgapāṇakādayo. Udakanissitāti macchasuṃsumārādayo. Ākāsanissitāti ḍaṃsamakasakākakulalādayo. Khādeyyunti luñcitvā khādeyyuṃ. Sā tasmiṃ tasmiṃ ṭhāne taṃ taṃṭhānasannissayamūlikaṃ pāṇakhādanabhayaṃ sampassamānā neva attano sakkārasammānaṃ, na piṭṭhiparikammasarīrasambāhanauṇhodakāni icchati, evameva bhikkhu phassāhāramūlakaṃ kilesapāṇakakhādanabhayaṃ sampassamāno tebhūmakaphassena anatthiko hoti.
第二所谓坚硬衣皮，由兽皮紧覆自头盖起，覆满全身之毛色。何以至此？取象如大象牙牙根似者，谓坚硬衣皮犹如牢不可破。此为忍辱困难之显明。譬如母羊初生之痛若不忍受，复难而安住。由是触食之饵软弱无力，说明须作较忍之比喻。石堆为坚，用以寓意坚固。由石构成者谓为石匠。附于石匠者谓为毛秃鼠等。依树者谓高枝鸟类。依水者谓鱼虾之类。依空者谓昆虫鸟类。所谓『食用』者谓嚼碎后食用。彼处处所附之动物感受恐惧而不愿互相害死牵搅身体水分。比库亦如是，察觉触食根本害怕招致烦恼毒迹，应自避免如是三界污秽触害。
Phasse, bhikkhave, āhāre pariññāteti tīhi pariññāhi pariññāte. Idhāpi tisso pariññā. Tattha ‘‘phasso saṅkhārakkhandho , taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, cittaṃ viññāṇakkhandho, tesaṃ vatthārammaṇāni rūpakkhandho’’ti evaṃ sappaccayassa nāmarūpassa yāthāvato dassanaṃ ñātapariññā. Tattheva tilakkhaṇaṃ āropetvā sattannaṃ anupassanānaṃ vasena aniccādito tulanaṃ tīraṇapariññā. Tasmiṃyeva pana nāmarūpe chandarāganikkaḍḍhano arahattamaggo pahānapariññā. Tisso vedanāti evaṃ phassāhāre tīhi pariññāhi pariññāte tisso vedanā pariññātāva honti tammūlakattā taṃsampayuttattā ca. Iti phassāhāravasena desanā yāva arahattā kathitā. Dutiyāhāro.
触者，比库们，当于饮食中彻知之，乃由三种智慧而知。此中有三智慧者：其一名『触为行蕴』；其二『此与受蕴相应』；其三『觉知与识蕴』。此三合因缘即名为名色，真实显现之智慧。于此处加遮三相，以七不观照相与无常等比较，则断尽智慧生。于名色色中，贪欲亲染根灭尽，阿拉汉道为离弃智慧。称三受，表示于触饮食，三智慧因缘而得知。故此以触食为基础之教法，宣达至阿拉汉道为止。此为第二饮食。
Tatiye aṅgārakāsūti aṅgārānaṃ kāsu. Kāsūti rāsipi vuccati āvāṭopi.
第三名为『炭块石碴』，所谓炭块之所。碴谓石屑，石屑亦称为粪土。
‘‘Aṅgārakāsuṃ apare phuṇanti,
『在炭块石屑中，另有其他物附着』，
Narā rudantā paridaḍḍhagattā;
众人哭泣，痛苦满怀；
Bhayañhi maṃ vindati sūta disvā,
见此情形，心中涌起惧怕，
Pucchāmi taṃ mātali devasārathī’’ti. (jā. 2.22.462); –
我便问那驾车神曰：『何事如此？』（见生经卷二·第二十二章四百六十二偈）—
Ettha rāsi ‘‘kāsū’’ti vutto.
此处有“金钱”一词出现。
‘‘Kinnu santaramānova, kāsuṃ khanasi sārathī’’ti? (Jā. 2.22.3). –
『你为什么挖掘宝藏，驾车者？』（生经卷二·第二十二章第三句）—
Ettha āvāṭo. Idhāpi ayameva adhippeto. Sādhikaporisāti atirekaporisā pañcaratanappamāṇā. Vītaccikānaṃ vītadhūmānanti etenassa mahāpariḷāhataṃ dasseti. Jālāya vā hi dhūme vā sati vāto samuṭṭhāti, pariḷāho mahā na hoti, tadabhāve vātābhāvato pariḷāho mahā hoti. Ārakāvassāti dūreyeva bhaveyya.
这里说的是关押的牢门。此处即是所控制之地。所谓守卫之人，指的是五种宝石般多寡的守卫兵。所谓无烟者、无灰者，用此事显示强烈的烦恼。当有风起时，即便是火网或烟雾，烦恼便不剧烈；若无风，因无风者，烦恼则大。所谓障蔽之所，不过远处所在也。
Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – aṅgārakāsu viya hi tebhūmakavaṭṭaṃ daṭṭhabbaṃ. Jīvitukāmo puriso viya vaṭṭanissito bālaputhujjano. Dve balavanto purisā viya kusalākusalakammaṃ. Tesaṃ taṃ purisaṃ nānābāhāsu gahetvā aṅgārakāsuṃ upakaḍḍhanakālo viya puthujjanassa kammāyūhanakālo. Kammañhi āyūhiyamānameva paṭisandhiṃ ākaḍḍhati nāma. Aṅgārakāsunidānaṃ dukkhaṃ viya kammanidānaṃ vaṭṭadukkhaṃ veditabbaṃ.
如此说者，此处所作的比喻——如同炭火中那三层火圈应当观察。活命之欲的凡夫如同围绕火圈旋转的愚人。犹如两个人，强壮者一样，行善恶业。把那个人抓住，用各种方法，好似在炭火间举行包裹和缠绕的时刻，即是凡夫业缘的集合之时。业在集结时即增长相续，名为集结而增长。应当认识炭火的缘起苦，如同业缘的轮回苦。
Pariññāteti tīhi pariññāhi pariññāte. Pariññāyojanā panettha phasse vuttanayeneva veditabbā. Tisso taṇhāti kāmataṇhā bhavataṇhā vibhavataṇhāti imā pariññātā honti. Kasmā? Taṇhāmūlakattā manosañcetanāya. Na hi hetumhi appahīne phalaṃ pahīyati. Iti manosañcetanāhāravasenapi yāva arahattā desanā kathitā. Tatiyāhāro.
所谓究竟了解，是由三种彻底的了解而形成。此处所谓的了解结合，须以触为基础如同所说。三种渴欲是感官欲渴、存在欲渴及灭欲渴，这三者称为究竟了解。缘何？因渴欲是根本，作用于心意的造作。若无根本，果报亦不生起。故由心意造作为根源的业，至阿拉汉果边皆被宣说，乃第三本食。
Catutthe āgucārinti pāpacāriṃ dosakārakaṃ. Kathaṃ so purisoti so puriso kathaṃbhūto, kiṃ yāpeti, na yāpetīti pucchati? Tatheva deva jīvatīti yathā pubbe, idānipi tatheva jīvati.
第四种称为恶行，乃作恶行为之根由。如何是人？即诘问人为何成为如此？能修持何法，不能修持何法？同理如天生之生命，昔亦如此，现亦如是而存在。
Evamevakhoti idhāpi idaṃ opammasaṃsandanaṃ – rājā viya hi kammaṃ daṭṭhabbaṃ, āgucārī puriso viya vaṭṭasannissito bālaputhujjano, tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, āgucāriṃ purisaṃ ‘‘tīhi sattisatehi hanathā’’ti raññā āṇattakālo viya kammaraññā vaṭṭasannissitaputhujjanaṃ gahetvā paṭisandhiyaṃ pakkhipanakālo. Tattha kiñcāpi tīṇi sattisatāni viya paṭisandhiviññāṇaṃ, sattīsu pana dukkhaṃ natthi, sattīhi pahaṭavaṇamūlakaṃ dukkhaṃ, evameva paṭisandhiyampi dukkhaṃ natthi, dinnāya pana paṭisandhiyā pavatte vipākadukkhaṃ sattipahaṭavaṇamūlakaṃ dukkhaṃ viya hoti.
如此说者，此处亦作比喻——如君王观业，如恶行之人依附业轮，愚钝凡夫。犹如三百七十轮回意识，缠绕恶行之人，于王命即将执行斩刑之时，如集结业力之时将此众意识聚持为准备。于此三百七十意识如无苦，唯在三百七十中有轻微根基之苦，如彼集结亦无苦，但生时发作苦，如苦根之苦现行。
Pariññāteti tīheva pariññāhi pariññāte. Idhāpi pariññāyojanā phassāhāre vuttanayeneva veditabbā. Nāmarūpanti viññāṇapaccayā nāmarūpaṃ. Viññāṇasmiñhi pariññāte taṃ pariññātameva hoti tammūlakattā sahuppannattā ca. Iti viññāṇāhāravasenapi yāva arahattā desanā kathitāti. Catutthāhāro. Tatiyaṃ.
究竟了解者，即由三种究竟了解而成。当时依触所作的了解结合，亦应如下所说知。名色是由识为条件，名色依识而生。有意识时就是究竟了解，从本质而言，能共存共生。故由意识为食的业，至阿拉汉法皆被宣说。此为第四本食，为第三本食之后。
4. Atthirāgasuttavaṇṇanā4. 无贪经注释
§64
64. Catutthe rāgotiādīni lobhasseva nāmāni. So hi rañjanavasena rāgo, nandanavasena nandī, taṇhāyanavasena taṇhāti vuccati. Patiṭṭhitaṃ tattha viññāṇaṃ virūḷhanti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya patiṭṭhitañceva virūḷhañca. Yatthāti tebhūmakavaṭṭe bhummaṃ, sabbattha vā purimapurimapade etaṃ bhummaṃ. Atthi tattha saṅkhārānaṃ vuddhīti idaṃ imasmiṃ vipākavaṭṭe ṭhitassa āyativaṭṭahetuke saṅkhāre sandhāya vuttaṃ. Yattha atthi āyatiṃ punabbhavābhinibbattīti yasmiṃ ṭhāne āyatiṃ punabbhavābhinibbatti atthi.
第六十四节 「如『渴爱』等起于爱欲」之义。这里所称诸如爱欲等名称，是含有贪欲之意。譬如以喜悦之类比喻爱欲，以欢喜之类比喻愉悦，以追求之类比喻渴爱，故称为爱欲、愉悦、渴爱。于此，感知之意识稳固着而增长，其业力亦甚速地成熟，令再生相续得以牢固保持，同时意识亦稳固增长。所谓「地」者，是指三界内的世界或诸处所，普遍于内外处所及分别前后，称为世界。在此世界中，则称为苦乐无常的造作增长。谓此乃属于轮回果报的现象，依因果之理，与轮回再生相续相应。所谓「处」者，是指该处世间存在轮回再生之因缘，生死再生的发生所在。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ – rajakacittakārā viya hi sahakammasambhāraṃ kammaṃ, phalakabhittidussapaṭā viya tebhūmakavaṭṭaṃ. Yathā rajakacittakārā parisuddhesu phalakādīsu rūpaṃ samuṭṭhāpenti, evameva sasambhārakakammaṃ bhavesu rūpaṃ samuṭṭhāpeti. Tattha yathā akusalena cittakārena samuṭṭhāpitaṃ rūpaṃ virūpaṃ hoti dussaṇṭhitaṃ amanāpaṃ, evameva ekacco kammaṃ karonto ñāṇavippayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ adatvā dubbaṇṇaṃ dussaṇṭhitaṃ mātāpitūnampi amanāpaṃ rūpaṃ samuṭṭhāpeti. Yathā pana kusalena cittakārena samuṭṭhāpitaṃ rūpaṃ surūpaṃ hoti susaṇṭhitaṃ manāpaṃ, evameva ekacco kammaṃ karonto ñāṇasampayuttena cittena karoti, taṃ kammaṃ rūpaṃ samuṭṭhāpentaṃ cakkhādīnaṃ sampattiṃ datvā suvaṇṇaṃ susaṇṭhitaṃ alaṅkatapaṭiyattaṃ viya rūpaṃ samuṭṭhāpeti.
正如这里所说，此为比喻相续——譬如王臣制作王袍时，须将各种材料和布料缝合，形成一整块王袍。正如王臣于净洁的布料上制造颜色等形相，作用于三种布料上的裁制相续，亦是如此，业的聚合于生命中成形。此中，恶劣心意所造的形相，往往丑陋破坏、不令心安；同样，有些作业者以智慧相伴的心造作业，所造之形相因不具眼等根的成熟而未得成就，呈现难看受苦的状态，令父母家属也感不悦。反之，善良心意造的形相洁净美好、稳固安乐；亦有智心伴随所作业者，所造业成熟于眼根等而显现如金饰华美庄严的形相。
Ettha ca āhāraṃ viññāṇena saddhiṃ saṅkhipitvā āhāranāmarūpānaṃ antare eko sandhi, vipākavidhiṃ nāmarūpena saṅkhipitvā nāmarūpasaṅkhārānaṃ antare eko sandhi, saṅkhārānañca āyatibhavassa ca antare eko sandhīti veditabbo.
此处应知，以识与食合而紧密结合，名为食色相续中之一种连接；以果报法则用名色约摄，名色行中有一连接；行与六处界之间亦有一连接，此皆须明辨。
Kūṭāgāranti ekakaṇṇikaṃ gāhāpetvā kataṃ agāraṃ. Kūṭāgārasālāti dve kaṇṇike gahetvā katasālā. Evameva khoti ettha khīṇāsavassa kammaṃ sūriyarasmisamaṃ veditabbaṃ. Sūriyarasmi pana atthi, sā kevalaṃ patiṭṭhāya abhāvena appatiṭṭhā nāma jātā, khīṇāsavassa kammaṃ natthitāya eva appatiṭṭhaṃ. Tassa hi kāyādayo atthi, tehi pana katakammaṃ kusalākusalaṃ nāma na hoti, kiriyamatte ṭhatvā avipākaṃ hoti. Evamassa kammaṃ natthitāya eva appatiṭṭhaṃ nāma jātanti. Catutthaṃ.
库陀室者，即建造屋顶、围墙，谓之建造一茅屋。称二间茅屋为库陀室。如此，圣者已灭烦恼的业应当如日光般察知。日光存在意指既有立处，即无明灭除而无立处。已灭烦恼之业不存在立处，乃属无立处。身等缘由尚存，虽从事善恶业却非善恶品类，业仅以行为现，故属未成熟。如是业虽无立处属于未成熟，故名未成熟业，谓之第四。
5. Nagarasuttavaṇṇanā5. 城经注释
§65
65. Pañcame nāmarūpe kho sati viññāṇanti ettha ‘‘saṅkhāresu sati viññāṇa’’nti ca ‘‘avijjāya sati saṅkhārā’’ti ca vattabbaṃ bhaveyya, tadubhayampi na vuttaṃ. Kasmā? Avijjāsaṅkhārā hi tatiyo bhavo, tehi saddhiṃ ayaṃ vipassanā na ghaṭīyati. Mahāpuriso hi paccuppannapañcavokāravasena abhiniviṭṭhoti.
第五、在色法与名法中有识，此处说“识在行中”、又说“有无明则有行为”，此说义均存在，但二者并非完全言尽何者为何。何以故？因无明与行为是第三事，有此相续故观照断灭（观见）不得生起。大圣者藏于眼前五事即五蕴缘起之中避离无明。
Nanu ca avijjāsaṅkhāresu adiṭṭhesu na sakkā buddhena bhavitunti. Saccaṃ na sakkā, iminā pana te bhavaupādānataṇhāvasena diṭṭhāva. Tasmā yathā nāma godhaṃ anubandhanto puriso taṃ kūpaṃ paviṭṭhaṃ disvā otaritvā paviṭṭhaṭṭhānaṃ khaṇitvā godhaṃ gahetvā pakkameyya, na parabhāgaṃ khaneyya , kasmā? Kassaci natthitāya. Evaṃ mahāpurisopi godhaṃ anubandhanto puriso viya bodhipallaṅke nisinno jarāmaraṇato paṭṭhāya ‘‘imassa ayaṃ paccayo, imassa ayaṃ paccayo’’ti pariyesanto yāva nāmarūpadhammānaṃ paccayaṃ disvā tassapi paccayaṃ pariyesanto viññāṇameva addasa. Tato ‘‘ettako pañcavokārabhavavasena sammasanacāro’’ti vipassanaṃ paṭinivattesi, parato tucchakūpassa abhinnaṭṭhānaṃ viya avijjāsaṅkhāradvayaṃ atthi, tadetaṃ heṭṭhā vipassanāya gahitattā pāṭiyekkaṃ sammasanūpagaṃ na hotīti na aggahesi.
不然，在无明与行中无佛能成就释。实言之不可成就，此事由无明与行之共因渴爱所生成。故如男子执捕蛇，见井中蛇后下井取蛇，取后应离开井口，不破坏其它位置，为何？因无彼灭处。同理，圣者如抓蛇人，坐于菩提树下，观察生死苦不生，探索“此为缘，此为缘”，直到见到名色法的缘起，继而探其缘即识。然后忽转识缘，成就断灭观；无明分别两重就被摒弃。故此仅凭对断灭观的理解未能完全入道，不能成就第一正断。
Paccudāvattatīti paṭinivattati. Katamaṃ panettha viññāṇaṃ paccudāvattatīti? Paṭisandhiviññāṇampi vipassanāviññāṇampi. Tattha paṭisandhiviññāṇaṃ paccayato paṭinivattati, vipassanāviññāṇaṃ ārammaṇato. Ubhayampi nāmarūpaṃ nātikkamati, nāmarūpato paraṃ na gacchati. Ettāvatā jāyetha vātiādīsu viññāṇe nāmarūpassa paccaye honte, nāmarūpe viññāṇassa paccaye honte, dvīsupi aññamaññapaccayesu hontesu ettakena jāyetha vā upapajjetha vā. Ito hi paraṃ kimaññaṃ jāyetha vā upapajjetha vā, nanu etadeva jāyati ca upapajjati cāti?
所谓返观，谓归转观察故。此返观所指何识？谓生续识与观照识。生续识因缘起而返，观照识因缘生而生。两者皆不过名色，亦不远离名色。如此在识、名色二者相互缘起中，使生命轮回生起。此生起可谓诠释于各识相续，不论生续或观照识，彼此相互依缘，生生不息。未来生命依此而生，与名色彼此相生，彼此依缘生起、或死灭。此即“生命因缘”之说也。
Evaṃ saddhiṃ aparāparacutipaṭisandhīhi pañca padāni dassetvā puna taṃ ettāvatāti vuttamatthaṃ niyyātento yadidaṃ nāmarūpapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpanti vatvā tato paraṃ anulomapaccayākāravasena viññāṇapaccayā nāmarūpamūlakaṃ āyatijarāmaraṇaṃ dassetuṃ nāmarūpapaccayā saḷāyatanantiādimāha.
如是与前后相续分别显现五个阶段后，然后论及如其所说之义，即此乃由名色因缘生起识，识因缘名色，之后引伸分段相续之理，识因缘名色之根源而显现六根等，进而显现由名色因缘而生之生老病死。
Añjasanti maggasseva vevacanaṃ. Uddhāpavantanti āpato uggatattā uddhāpanti laddhavohārena pākāravatthunā samannāgataṃ. Ramaṇīyanti samantā catunnaṃ dvārānaṃ abbhantare ca nānābhaṇḍānaṃ sampattiyā ramaṇīyaṃ. Māpehīti mahājanaṃ pesetvā vāsaṃ kārehi. Māpeyyāti vāsaṃ kāreyya. Kārento ca paṭhamaṃ aṭṭhārasa manussakoṭiyo pesetvā ‘‘sampuṇṇa’’nti pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni pañcapaññāsakulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni tiṃsa kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparaṃ kulasahassaṃ peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni ekādasanahutāni kulāni peseyya. Puna pucchitvā ‘‘na tāva sampuṇṇa’’nti vutte aparāni caturāsītikulasahassāni peseyya. Puna ‘‘sampuṇṇa’’nti pucchite, ‘‘mahārāja, kiṃ vadesi? Mahantaṃ nagaraṃ asambādhaṃ, iminā nayena kulāni pesetvā na sakkā pūretuṃ, bheriṃ pana carāpetvā ‘amhākaṃ nagaraṃ imāya ca imāya ca sampattiyā sampannaṃ, ye tattha vasitukāmā, yathāsukhaṃ gacchantu, imañcimañca parihāraṃ labhissantī’ti nagarassa ceva vaṇṇaṃ lokassa ca parihāralābhaṃ ghosāpethā’’ti vadeyya. So evaṃ kareyya. Tato manussā nagaraguṇañceva parihāralābhañca sutvā sabbadisāhi samosaritvā nagaraṃ pūreyyuṃ. Taṃ aparena samayena iddhañceva assa phītañca. Taṃ sandhāya tadassa nagaraṃ aparena samayena iddhañceva phītañcātiādi vuttaṃ.
此处所说如行路之语。『扬起』者，如水涌上之势。『扬起』犹如舍利子或长矛上镶嵌的坚牢宝石。『悦目』者，指四门内外众多各色宝物之美观。『勿测』意指向大众呼召，邀请入住。『宜勿测』即应住下。此处详细记人初发十八亿众之言曰『完满乎？』答曰『未满』，复令供养更五族，后五十族，又三十族，千族，一百一十族，乃至四千八百万族。再问完满乎？答曰『王者，尔言何事？浩大城市，未竟建成，今令诸族入驻而不可充满。击鼓演舞告众，言尔等此城财富充溢，愿依乐适安居并得各种供养』，于是如是行。人闻城市风物与供养之利，众人纷至沓来而共充满之。其时亦有神通与鬼神力护佑。此有相应教示是时神通鬼力护持城邑。
Tattha iddhanti samiddhaṃ subhikkhaṃ. Phītanti sabbasampattīhi pupphitaṃ. Bāhujaññanti bahūhi ñātabbaṃ, bahujanānaṃ hitaṃ vā. ‘‘Bahujana’’ntipi pāṭho. Ākiṇṇamanussanti manussehi ākiṇṇaṃ nirantaraṃ phuṭṭhaṃ. Vuḍḍhivepullappattanti vuḍḍhippattañceva vepullappattañca, seṭṭhabhāvañceva vipulabhāvañca pattaṃ, dasasahassacakkavāḷe agganagaraṃ jātanti attho.
彼处『神通』象征圆满丰盛之意。『充满』意谓以诸般财富繁盛供养所装饰。『广大』指众多应知、众生利益之义。『广大人群』为众生所周遍、永恒广布。『增长茂盛』含增长与满溢二义，乃至最高层次诸王乃生城市之义。
Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – araññapavane caramānapuriso viya hi dīpaṅkarapādamūlato paṭṭhāya pāramiyo pūrayamāno mahāpuriso daṭṭhabbo, tassa purisassa pubbakehi manussehi anuyātamaggadassanaṃ viya mahāsattassa anupubbena bodhipallaṅke nisinnassa pubbabhāge aṭṭhaṅgikassa vipassanāmaggassa dassanaṃ, purisassa taṃ ekapadikamaggaṃ anugacchato aparabhāge mahāmaggadassanaṃ viya mahāsattassa uparivipassanāya ciṇṇante lokuttaramaggadassanaṃ, purisassa teneva maggena gacchato purato nagaradassanaṃ viya tathāgatassa nibbānanagaradassanaṃ, bahinagaraṃ panettha aññena diṭṭhaṃ, aññena manussavāsaṃ kataṃ, nibbānanagaraṃ satthā sayameva passi, sayaṃ vāsamakāsi. Tassa purisassa catunnaṃ dvārānaṃ diṭṭhakālo viya tathāgatassa catunnaṃ maggānaṃ diṭṭhakālo, tassa catūhi dvārehi nagaraṃ paviṭṭhakālo viya tathāgatassa catūhi maggehi nibbānaṃ paviṭṭhakālo, tassa nagarabbhantare bhaṇḍavavatthānakālo viya tathāgatassa paccavekkhaṇañāṇena paropaṇṇāsakusaladhammavavatthānakālo. Nagarassa agārakaraṇatthaṃ kulapariyesanakālo viya satthu phalasamāpattito vuṭṭhāya veneyyasatte volokanakālo, tena purisena yācitassa rañño ekaṃ mahākuṭumbikaṃ diṭṭhakālo viya mahābrahmunā yācitassa bhagavato aññāsikoṇḍaññattheraṃ diṭṭhakālo, rañño mahākuṭumbikaṃ pakkosāpetvā ‘‘nagaravāsaṃ karohī’’ti pahitakālo viya bhagavato ekasmiṃ pacchābhatte aṭṭhārasayojanamaggaṃ gantvā āsāḷhipuṇṇamadivase bārāṇasiyaṃ isipatanaṃ pavisitvā theraṃ kāyasakkhiṃ katvā dhammaṃ desitakālo, mahākuṭumbikena aṭṭhārasa purisakoṭiyo gahetvā nagaraṃ ajjhāvuṭṭhakālo viya tathāgatena dhammacakke pavattite therassa aṭṭhārasahi brahmakoṭīhi saddhiṃ sotāpattiphale patiṭṭhitakālo, evaṃ nibbānanagaraṃ paṭhamaṃ āvāsitaṃ, tato sampuṇṇaṃ nagaranti pucchitvā na tāvāti vutte pañca kulāni ādiṃ katvā yāva caturāsītikulasahassapesanaṃ viya tathāgatassa pañcamadivasato paṭṭhāya anattalakkhaṇasuttādīni desetvā pañcavaggiye ādiṃ katvā yasapamukhā pañcapaṇṇāsa kulaputtā, tiṃsa bhaddavaggiyā, sahassapurāṇajaṭilā, bimbisārapamukhāni ekādasapurisanahutāni, tirokuṭṭānumodane caturāsītisahassānīti ettakassa janassa ariyamaggaṃ otāretvā nibbānanagaraṃ pesitakālo, atha tena nayena nagare apūriyamāne bheriṃ carāpetvā nagarassa vaṇṇaghosanaṃ kulānaṃ parihāralābhaghosanaṃ viya ca māsassa aṭṭha divase tattha tattha nisīditvā dhammakathikānaṃ nibbānavaṇṇassa ceva nibbānappattānaṃ jātikantārādinittharaṇānisaṃsassa ca ghosanaṃ, tato sabbadisāhi āgantvā manussānaṃ nagarasamosaraṇaṃ viya tattha tattha dhammakathaṃ sutvā tato tato nikkhamitvā pabbajjaṃ ādiṃ katvā anulomapaṭipadaṃ paṭipannānaṃ aparimāṇānaṃ kulaputtānaṃ nibbānasamosaraṇaṃ daṭṭhabbaṃ.
如是，今借此喻，譬若行于野林风中之人，沿灯跡由远及近而证成六波罗蜜之功德，继而坐于菩提台前渐次显示八正道观慧法门。此人循一正道渐至更高观慧方断世间相。行于此路如临城市，见如来涅槃城。此涅槃城非他所见，乃自住涅槃之说法胜地。此人见四门宛若涅槃之四道，入城如入涅槃道中，城内器具众多犹如善法相续。此城如舍施贫困众生之始，正因世尊得果而显化众生福田。彼人请求国王收纳一家，亦如大梵天请佛之象。国王遣此大众入城居住，正如佛初转法轮时，十八亿众与亿万梵众同证果位。此乃涅槃城首现。复问是否充满，答未满时又供养，至四千八百万族。佛亦于第五日起敕于此城，击鼓宣扬城市及诸族之福德供养。众生闻法纷至，作如是出家等行为，开显续行不尽圣道果位之象。
Purāṇaṃ magganti ariyaṃ aṭṭhaṅgikaṃ maggaṃ. Ayañhi ariyamaggo pavāraṇasutte (saṃ. ni. 1.215) avattamānakaṭṭhena ‘‘anuppannamaggo’’ti vutto, imasmiṃ sutte avaḷañjanaṭṭhena ‘‘purāṇamaggo’’ti. Brahmacariyanti sikkhattayasaṅgahaṃ sakalasāsanaṃ. Iddhanti jhānassādena samiddhaṃ subhikkhaṃ. Phītanti abhiññābharaṇehi pupphitaṃ. Vitthārikanti vitthiṇṇaṃ. Bāhujaññanti bahujanaviññeyyaṃ. Yāva devamanussehisuppakāsitanti yāva dasasahassacakkavāḷe devamanussehi paricchedo atthi, etasmiṃ antare suppakāsitaṃ sudesitaṃ tathāgatenāti. Pañcamaṃ.
古者正道为圣八正道。此圣道于戒律经中称为『未现之道』，而本经以朱笔碍记称之为『古道』。『梵行』者指一切教法体系。『神通』为由禅定力量增长富饶之义。『充满』喻以诸般超知功德装饰。『详述』意谓详明展开。『广大人群』为众生所能知晓者。至十万圆轮世间内诸天人及众生皆具此广义，且广被演说成就佛法。
6. Sammasasuttavaṇṇanā6. 触经注释
§66
66. Chaṭṭhe āmantesīti kasmā āmantesi? Yasmāssa sukhumā tilakkhaṇāhatā dhammadesanā upaṭṭhāsi. Tasmiṃ kira janapade manussā sahetukā paññavanto. Siniddhāni kirettha bhojanāni, tānisevato janassa paññā vaḍḍhati, te gambhīraṃ tilakkhaṇāhataṃ dhammakathaṃ paṭivijjhituṃ samatthā honti. Teneva bhagavā dīghamajjhimesu mahāsatipaṭṭhānāni (dī. ni. 2.372 ādayo) mahānidānaṃ (dī. ni. 2.95 ādayo), āneñjasappāyaṃ (ma. ni. 3.66 ādayo), saṃyuttake cūḷanidānādisuttanti evamādīni aññāni gambhīrāni suttāni tattheva kathesi. Sammasatha noti sammasatha nu. Antaraṃ sammasanti abbhantaraṃ paccayasammasanaṃ. Na so bhikkhu bhagavato cittaṃ ārādhesīti paccayākāravasena byākārāpetukāmassa bhagavato tathā abyākaritvā dvattiṃsākāravasena byākaronto ajjhāsayaṃ gahetuṃ nāsakkhi.
第六曰为教导者，为何教导？因其说妙义之诸法，令众生心转归正。彼地有人具慧因缘可忍受所说深妙法，经常饮食正觉真理之营养，故能深入受持此深义。如尊者觉悟者常示教法，有长时座念处、详细因缘集、深入相续论语、及精要中短经等，皆在此地如法宣说正见。彼比库不造业埋心，受如来以因缘显示，照见三十二相，三十四随形相，能以三十二行所感、三十四相入受、能依三十二相知体。佛所教示有内外诸因缘相续，他们未说不可错乱。彼寂静尊者在座，于中一一详知众生之性、世间组合，乃至入不动转涅槃灭度定之入境。其城四门如佛四圣道之门，入城犹如入涅槃大道，城中器具尤如佛所佐善法。城起缘于布施贫民，此举即佛果滋长。彼尊者更见愿国王召入一千大家族，犹如大梵请佛示现。国王遣十八亿众于阿氏历满月日，入舍卫城五百城门，皆闻佛法涅槃，证初果善根，复建城成完整。人们闻此大事，乐闻佛法，无量众生当即时出家，修依佛道证无碍涅槃。
Etadavocāti desanā yathānusandhiṃ na gatā, desanāya yathānusandhigamanatthaṃ etadavoca. Tenahānanda, suṇāthāti idaṃ tepiṭake buddhavacane asambhinnapadaṃ. Aññattha hi evaṃ vuttaṃ nāma natthi. Upadhinidānanti khandhupadhinidānaṃ. Khandhapañcakañhettha upadhīti adhippetaṃ. Uppajjatīti jāyati. Nivisatīti punappunaṃ pavattivasena patiṭṭhahati.
此句云：「此言不是如实依教而行的说法，而是为了使说法能如实相应而说。」如此，阿难，此处之教典佛语为依教法讲授时无违背之辞。别处则无此类讲说。所谓‘障因’者，是五蕴之障因。此处‘障’以五蕴为因指涵盖之意。所谓‘生起’即为产生，‘安立’乃屡次反复以维持稳定之义。
Yaṃ kho loke piyarūpaṃ sātarūpanti yaṃ lokasmiṃ piyasabhāvañceva madhurasabhāvañca. Cakkhuṃ loketiādīsu lokasmiñhi cakkhādīsu mamattena abhiniviṭṭhā sattā sampattiyaṃ patiṭṭhitā attano cakkhuṃ ādāsādīsu nimittaggahaṇānusārena vippasannapañcapasādaṃ suvaṇṇavimāne ugghāṭitamaṇisīhapañjaraṃ viya maññanti, sotaṃ rajatapanāḷikaṃ viya pāmaṅgasuttaṃ viya ca maññanti, tuṅganāsāti laddhavohāraṃ ghānaṃ vaṭṭetvā ṭhapitaharitālavaṭṭiṃ viya maññanti, jivhaṃ rattakambalapaṭalaṃ viya mudusiniddhamadhurarasadaṃ maññanti, kāyaṃ sālalaṭṭhiṃ viya suvaṇṇatoraṇaṃ viya ca maññanti, manaṃ aññesaṃ manena asadisaṃ uḷāraṃ maññanti.
世间所爱美者，俗称为爱欲之形色，即世中诸众生皆以自我为重，依赖眼及诸根，于所见之因相纽带，由此而生五种清净光明，犹如金色宝殿启门似的；其耳为银色管道，谓之洞彻清雅；鼻喻如匝绕翠绿莲叶之高鼻；舌比拟血色绒毯，其味甘美爽净；身躯如覆金质华盖；心念则超越外他之念，达到独尊之境。
Niccato addakkhunti niccanti addasaṃsu. Sesapadesupi eseva nayo. Na parimucciṃsu dukkhasmāti sakalasmāpi vaṭṭadukkhā na parimucciṃsu. Dakkhissantīti passissanti. Āpānīyakaṃsoti sarakassa nāmaṃ. Yasmā panettha āpaṃ pivanti, tasmā ‘‘āpānīyo’’ti vuccati. Āpānīyo ca so kaṃso cāti āpānīyakaṃso. Surāmaṇḍasarakassetaṃ nāmaṃ. ‘‘Vaṇṇasampanno’’tiādivacanato pana kaṃse ṭhitapānameva evaṃ vuttaṃ. Ghammābhitattoti ghammena abhitatto. Ghammaparetoti ghammena phuṭṭho, anugatoti attho. Pivato hi kho taṃ chādessatīti pivantassa taṃ pānīyaṃ vaṇṇādisampattiyā ruccissati, sakalasarīraṃ vā pharitvā tuṭṭhiṃ uppādayamānaṃ ṭhassati. Appaṭisaṅkhāti apaccavekkhitvā.
恒常观看，恒常见闻。世间诸支配法亦如出一辙。未得解脱苦者，终不能逾脱诸轮回苦。所见者终将再见。所谓‘水饮料’是水容器名称。因众生饮用此所以名之为‘饮料’。此饮料即是铜制之水器。名为酒糟铜器。又言因色泽美丽故名。‘被尘覆者’即被尘附著；‘尘后者’即尘所触及之义。因饮用时令心欢喜悦，遍满身心而生满足，即称为愉悦。‘少忘’是指初喝尚未彻悟之状态。
Evameva khoti ettha idaṃ opammasaṃsandanaṃ – āpānīyakaṃso viya hi loke piyarūpaṃ sātarūpaṃ ārammaṇaṃ daṭṭhabbaṃ, ghammābhitattapuriso viya vaṭṭanissito puthujjano, āpānīyakaṃsena nimantanapuriso viya loke piyarūpena sātarūpena ārammaṇena nimantakajano, āpānīyakaṃse sampattiñca ādīnavañca ārocento āpānakamanusso viya ācariyupajjhāyādiko kalyāṇamitto. Yatheva hi tassa purisassa apalokitamanusso āpānīyakaṃse guṇañca ādīnavañca āroceti, evameva ācariyo vā upajjhāyo vā bhikkhuno pañcasu kāmaguṇesu assādañca nissaraṇañca katheti.
如此说，这里的比喻是——因水饮料比拟世间所爱之美丽或欲乐；‘被尘覆者’则比拟无明缠绕泥淖的愚夫；饮料之名如同色泽美好的诱惑者；以饮料喻诱惑人之朋友，受邀者则是世间所爱之美欲者。饮料有益有害，正如导师与师长对五欲之欢喜与舍离所作教诲。就如那未觉之人对比照饮料的优劣者的名誉或过失进行陈述，导师或指导者即在五欲上阐明喜乐与断除。
Tattha yathā āpānīyakaṃsamhi guṇe ca ādīnave ca ārocite so puriso piyavaṇṇādisampadāyameva sañjātavego ‘‘sace maraṇaṃ bhavissati, pacchā jānissāmī’’ti sahasā appaṭisaṅkhāya taṃ pivitvā maraṇaṃ vā maraṇamattaṃ vā dukkhaṃ nigacchati, evameva, bhikkhu, ‘‘pañcasu kāmaguṇesu dassanādivasena uppannasomanassamattameva assādo, ādīnavo pana diṭṭhadhammikasamparāyiko bahu nānappakāro, appassādā kāmā bahudukkhā bahupāyāsā’’ti evaṃ ācariyupajjhāyehi ānisaṃsañca ādīnavañca kathetvā – ‘‘samaṇapaṭipadaṃ paṭipajja, indriyesu guttadvāro bhava bhojane mattaññū jāgariyaṃ anuyutto’’ti evaṃ ovaditopi assādabaddhacittatāya ‘‘sace vuttappakāro ādīnavo bhavissati, pacchā jānissāmī’’ti ācariyupajjhāye apasādetvā uddesaparipucchādīni ceva vattapaṭipattiñca pahāya lokāmisakathaṃ kathento kāme paribhuñjitukāmatāya sikkhaṃ paccakkhāya hīnāyāvattati. Tato duccaritāni pūrento sandhicchedanādikāle ‘‘coro aya’’nti gahetvā rañño dassito idheva hatthapādādichedanaṃ patvā samparāye catūsu apāyesu mahādukkhaṃ anubhoti.
此中如对饮料品质之讲评一样，人若忽然因饮品质好而迅速饮用，即使将死，亦得了解其死苦。比库于五欲见等烦恼少许之喜悦中感受满足，其过患为诸见相应，导致许多错乱并发，令情欲难以平息而增生诸苦众累。故导师与师父以因缘业果为由教导——修习沙门之道，守护根门，节制饮食，勤行觉察。如若果报之害将至，可以知晓也。导师与师父若为此教导被轻慢，不知悔改，反而谈论烦恼乐欲而贪恋，修行愈加下劣。遂行恶事，及遇断交之时，称为“盗贼”，死时须受四大苦楚之巨大痛苦。
Pānīyena vā vinetunti sītena vārinā harituṃ. Dadhimaṇḍakenāti dadhimaṇḍanamattena. Bhaṭṭhaloṇikāyāti saloṇena sattupānīyena. Loṇasovīrakenāti sabbadhaññaphalakaḷīrādīni pakkhipitvā loṇasovīrakaṃ nāma karonti, tena.
所谓用饮料令清凉或寒冷之义。‘达迭曼达卡’者，乃以冷饮为称。‘巴陀罗尼迦’者，乃指盐水之饮料。又称‘盐水勇士’，乃掷掷舌头盐味之饮料称名。依此名称而定。
Opammasaṃsandanaṃ panettha – ghammābhitattapuriso viya vaṭṭasannissitakāle yogāvacaro daṭṭhabbo, tassa purisassa paṭisaṅkhā āpānīyakaṃsaṃ pahāya pānīyādīhi pipāsassa vinodanaṃ viya bhikkhuno ācariyupajjhāyānaṃ ovāde ṭhatvā chadvārādīni pariggahetvā anukkamena vipassanaṃ vaḍḍhentassa arahattaphalādhigamo, pānīyādīni cattāri pānāni viya hi cattāro maggā, tesu aññataraṃ pivitvā surāpipāsitaṃ vinodetvā sukhino yena kāmaṃ gamanaṃ viya khīṇāsavassa catumaggapānaṃ pivitvā taṇhaṃ vinodetvā agatapubbaṃ nibbānadisaṃ gamanakālo veditabbo. Chaṭṭhaṃ.
所谓比喻的连结，在此应如同被疥癣所缠身的人，在发作瘙痒时，因身体不适而不得安宁。比库行持布施等善法，如同舍弃有碍的形器，用饮水解渴；此为比库于师长教诫处停驻，摒弃错用法门，采拾六合的护法守护，以增进内观修行。此修持能证得阿拉汉果。此中四饮即四圣道，修道者饮其一，以灭除酒欲；快乐如同去除烦恼的随意游行者。证得无漏圣行饮食，熄灭渴爱，正当转向涅槃之时，此理应知。第六。
7. Naḷakalāpīsuttavaṇṇanā7. 芦束经注释
§67
67. Sattame kinnu kho, āvusoti kasmā pucchati? ‘‘Evaṃ puṭṭho kathaṃ nu kho byākareyyā’’ti. Therassa ajjhāsayajānanatthaṃ. Apica atīte dve aggasāvakā imaṃ pañhaṃ vinicchayiṃsūti anāgate bhikkhū jānissantītipi pucchati. Idāneva kho mayanti idaṃ thero yassa nāmarūpassa viññāṇaṃ paccayoti vuttaṃ, tadeva nāmarūpaṃ viññāṇassa paccayoti vuttattā āha . Naḷakalāpiyoti idha pana ayakalāpādivasena upamaṃ anāharitvā viññāṇanāmarūpānaṃ abaladubbalabhāvadassanatthaṃ ayaṃ upamā ābhatā.
第六十七，问何谓现今？为何有人问：“如此提问，如何回答呢？”此为长老起意。昔有二位尊贵弟子曾探讨此问，后世比库也知晓，故问之。今即此长老所说，名色因识而起，识亦因名色而起。此为相依关系。所谓『纳拉卡拉比』，此处是以『不混乱』等为喻，意在说明识名色的相互依赖及其弱小难显之理，此喻用以展开诠释。
Nirodho hotīti ettake ṭhāne paccayuppannapañcavokārabhavavasena desanā kathitā. Chattiṃsāya vatthūhīti heṭṭhā vissajjitesu dvādasasu padesu ekekasmiṃ tiṇṇaṃ tiṇṇaṃ vasena chattiṃsāya kāraṇehi. Ettha ca paṭhamo dhammakathikaguṇo, dutiyā paṭipatti, tatiyaṃ paṭipattiphalaṃ. Tattha paṭhamanayena desanāsampatti kathitā, dutiyena sekkhabhūmi, tatiyena asekkhabhūmīti. Sattamaṃ.
所谓灭尽，在此处乃根据因缘所生的五种咎障而说。所谓三十八法，指法界下十四处中的每一处均有三法具足，计三十八因缘。此中，第一为法讲者之资质、第二为修习之道、第三为修果之报。以上述第一讲法成就，第二为修行过程，第三为无修者果位。当第七。
8. Kosambisuttavaṇṇanā8. 国桑比经注释
§68
68. Aṭṭhame aññatrevāti ekacco hi parassa saddahitvā yaṃ esa bhaṇati, taṃ bhūtanti gaṇhāti. Aparassa nisīditvā cintentassa yaṃ kāraṇaṃ ruccati, so ‘‘atthi eta’’nti ruciyā gaṇhāti. Eko ‘‘cirakālato paṭṭhāya evaṃ anussavo atthi, bhūtameta’’nti anussavena gaṇhāti. Aññassa vitakkayato ekaṃ kāraṇaṃ upaṭṭhāti, so ‘‘attheta’’nti ākāraparivitakkena gaṇhāti. Aparassa cintayato ekā diṭṭhi uppajjati, yāyassa taṃ kāraṇaṃ nijjhāyantassa khamati, so ‘‘attheta’’nti diṭṭhinijjhānakkhantiyā gaṇhāti. Thero pana pañcapi etāni kāraṇāni paṭikkhipitvā paccakkhañāṇena paṭividdhabhāvaṃ pucchanto aññatreva, āvuso musila, saddhāyātiādimāha. Tattha aññatrevāti saddhādīni kāraṇāni ṭhapetvā, vinā etehi kāraṇehīti attho. Bhavanirodho nibbānanti pañcakkhandhanirodho nibbānaṃ.
第六十八，所谓“另有所指”，乃有人因他人讲话，心中认定其所言为真实，并且内心生起某种欢喜即说“有此事”，此为“欢喜取”；他人坐旁思惟所喜欢之故便说“确有其事”，此为“喜取”；有人因久闻故忆起讲述而称“是已存者”，此为“习取”；因他人念头而生一因，便以仪态赞许说“他有此”，此为“行取”；因他人思惟而生起一见，能断除彼见，便以断见能力称之“他有此”；此长老舍弃五种因缘直接了知实相而问：“另有所指者，何意？”答曰“指信等因缘若无，则无因也”。所谓生死灭尽即五蕴灭尽，方得涅槃。
Tuṇhī ahosīti thero khīṇāsavo, ahaṃ pana khīṇāsavoti vā na vāti vā avatvā tuṇhīyeva ahosi. Āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavocāti kasmā avoca? So kira cintesi – ‘‘bhavanirodho nibbānaṃ nāmāti sekhehipi jānitabbo pañho esa, ayaṃ pana thero imaṃ theraṃ asekhabhūmiyā kāreti, imaṃ ṭhānaṃ jānāpessāmī’’ti etaṃ avoca.
所谓寂静者，是指长老已证尽五蕴之漏，我则未必宣称已尽漏，但却是寂静无为之境。具寿尊者那罗陀见此尊者，问曰:“为何如此说？”此尊答曰:“心思此理即‘生死灭尽名为涅槃’问题，学道者应知此理。但此长老使他人成无学地，乃欲令我们了了知此处之义，故如此答。”
Sammappaññāyasudiṭṭhanti saha vipassanāya maggapaññāya suṭṭhu diṭṭhaṃ. Na camhi arahanti anāgāmimagge ṭhitattā arahaṃ na homīti dīpeti. Yaṃ panassa idāni ‘‘bhavanirodho nibbāna’’nti ñāṇaṃ, taṃ ekūnavīsatiyā paccavekkhaṇañāṇehi vimuttaṃ paccavekkhaṇañāṇaṃ. Udapānoti vīsatiṃsahatthagambhīro pānīyakūpo. Udakavārakoti udakaussiñcanavārako. Udakanti hi kho ñāṇaṃ assāti tīre ṭhitassa olokayato evaṃ ñāṇaṃ bhaveyya. Na ca kāyena phusitvāti udakaṃ pana nīharitvā kāyena phusitvā viharituṃ na sakkuṇeyya. Udapāne udakadassanaṃ viya hi anāgāmino nibbānadassanaṃ, ghammābhitattapuriso viya anāgāmī, udakavārako viya arahattamaggo, yathā ghammābhitattapuriso udapāne udakaṃ passati. Evaṃ anāgāmī paccavekkhaṇañāṇena ‘‘upari arahattaphalasamayo nāma atthī’’ti jānāti. Yathā pana so puriso udakavārakassa natthitāya udakaṃ nīharitvā kāyena phusituṃ na labhati, evaṃ anāgāmī arahattamaggassa natthitāya nibbānaṃ ārammaṇaṃ katvā arahattaphalasamāpattiṃ appetvā nisīdituṃ na labhati. Aṭṭhamaṃ.
所谓智慧分明且与内观之道相应，能正确见解。于阿拉汉及未还果行中，无动摇不稳，非谓无阿拉汉。今所谓“生死灭尽涅槃”之知，乃二十九次复习觉知，乃究竟觉知。水井之水深而安稳，恒汲不竭。所谓水罐，泛指水之贮存器具。视水之意味，乃观照出离之知。非身触水，乃视水合身，不得触水而乐。未还果者如水中之井，犹如方欲饮水而见水中水色；未还果如水罐，阿拉汉道即水罐门路；如同井水见水色，未还果藉觉察知“依止阿拉汉果时已近”，断无漏入门。若吾人无水罐，必无法饮井中水；如是未还果无阿拉汉道门，无断滴无漏灭之涅槃趣向及果得。第八。
9. Upayantisuttavaṇṇanā9. 近行经注释
§69
69. Navame upayantoti udakavaḍḍhanasamaye upari gacchanto. Mahānadiyoti gaṅgāyamunādikā mahāsaritāyo. Upayāpetīti upari yāpeti, vaḍḍheti pūretīti attho. Avijjā upayantīti avijjā upari gacchantī saṅkhārānaṃ paccayo bhavituṃ sakkuṇantī. Saṅkhāre upayāpetīti saṅkhāre upari yāpeti vaḍḍheti. Evaṃ sabbapadesu attho veditabbo. Apayantoti apagacchanto osaranto. Avijjā apayantīti avijjā apagacchamānā osaramānā upari saṅkhārānaṃ paccayo bhavituṃ na sakkuṇantīti attho. Saṅkhāre apayāpetīti saṅkhāre apagacchāpeti. Esa nayo sabbapadesu. Navamaṃ.
第六十九章。所谓“上行”，是指在注重水流增长时从上方流下去。所谓“大河”，指像恒河、耆那河等的大河流。所谓“上升”（上行），即往上托举，意指增长和充满。所谓“无明上行”，是指随无明流转，成为造作之因，能够生起诸行。造作用“上升”，即造作向上升起、增加。此义应普遍适用于一切场合。所谓“下降”，是指远离、消退。无明下降，即无明远离或消退，导致诸行之因不能成立。造作下降，即造作消退。以上义理适用于所有情况。第九章。
10. Susimasuttavaṇṇanā10. 苏西玛经注释
§70
70. Dasame garukatoti sabbehi devamanussehi pāsāṇacchattaṃ viya cittena garukato. Mānitoti manena piyāyito. Pūjitoti catupaccayapūjāya pūjito. Apacitoti nīcavuttikaraṇena apacito. Satthārañhi disvā manussā hatthikkhandhādīhi otaranti maggaṃ denti, aṃsakūṭato sāṭakaṃ apanenti, āsanato vuṭṭhahanti vandanti. Evaṃ so tehi apacito nāma hoti. Susimoti evaṃnāmako vedaṅgesu kusalo paṇḍitaparibbājako. Ehi tvanti tesaṃ kira etadahosi – ‘‘samaṇo gotamo na jātigottādīni āgamma lābhaggappatto jāto, kaviseṭṭho panesa uttamakavitāya sāvakānaṃ ganthaṃ bandhitvā deti, taṃ te uggaṇhitvā upaṭṭhākānaṃ upanisinnakathampi anumodanampi sarabhaññampīti evamādīni kathenti, te tesaṃ pasannā lābhaṃ upasaṃharanti. Sace mayaṃ yaṃ samaṇo gotamo jānāti, tato thokaṃ jāneyyāma, attano samayaṃ tattha pakkhipitvā mayampi upaṭṭhākānaṃ katheyyāma, tato etehi lābhitarā bhaveyyāma. Ko nu kho samaṇassa gotamassa santike pabbajitvā khippameva uggaṇhituṃ sakkhissatī’’ti. Te evaṃ cintetvā ‘‘susimo paṭibalo’’ti disvā taṃ upasaṅkamitvā evamāhaṃsu.
第七十章。所谓“庄严”，是指被诸天人和人类以如同石伞般凝重专注的心态庄严敬重；所谓“尊重”，则是指心怀喜悦而敬爱；所谓“礼敬”，是指因四种缘故而敬礼；所谓“不敬”，是指以轻慢之语所侮辱。看到世尊，众生携带佛手等物前来退至道场，合掌礼敬，起立致敬，称赞之。如此则彼众生虽侮辱世尊，名为“不敬”。所谓“贤明”，指博学精深的比库游方修行者。据闻他们说：“比库果德玛不拘泥于种姓等出身，而以等正最妙的智慧编成教法的汇集，献给弟子们；弟子们欢喜赞同，集体欢迎。若我们亦能知晓果德玛所了解的教法，届时将前来汇报，亲自讲解众弟子，以便众人得大利益。何况亲近入学果德玛比库，必能迅速理会所陈说教法。”他们如此思虑，认为“不觉悟”。于是前来访求。
Yenāyasmā ānando tenupasaṅkamīti kasmā upasaṅkami? Evaṃ kirassa ahosi, ‘‘kassa nu kho santikaṃ gantvā ahaṃ imaṃ dhammaṃ khippaṃ laddhuṃ sakkhissāmī’’ti? Tato cintesi – ‘‘samaṇo gotamo garu tejussado niyamamanuyutto, na sakkā akāle upasaṅkamituṃ, aññepi bahū khattiyādayo samaṇaṃ gotamaṃ upasaṅkamanti, tasmimpi samaye na sakkā upasaṅkamituṃ. Sāvakesupissa sāriputto mahāpañño vipassanālakkhaṇamhi etadagge ṭhapito, mahāmoggallāno samādhilakkhaṇasmiṃ etadagge ṭhapito, mahākassapo dhutaṅgadharesu anuruddho dibbacakkhukesu, puṇṇo mantāṇiputto dhammakathikesu, upālitthero vinayadharesu etadagge ṭhapito, ayaṃ pana ānando bahussuto tipiṭakadharo, satthāpissa tattha tattha kathitaṃ dhammaṃ āharitvā katheti, pañcasu ṭhānesu etadagge ṭhapito, aṭṭhannaṃ varānaṃ lābhī, catūhi acchariyabbhutadhammehi samannāgato, tassa samīpaṃ gato khippaṃ dhammaṃ laddhuṃ sakkhissāmī’’ti. Tasmā yenāyasmā ānando tenupasaṅkami.
由此长老阿难前往。为何往无碍之处？如是因缘发生：“果德玛比库庄严威严、正法遵守者，非时无故可往参访。许多王族等皆至果德玛处，而时不方便拜访。即使弟子中，沙利子以大智慧立于内观正见之中，摩诃马哈摩嘎喇那以禅定正受为本，咖萨巴在苦行衣中，阿努罗陀具天眼，满头曼陀尼比库讲法熟练，上比卢比库长老在律仪持守中已卓著成就。这时乃由广博持三藏的阿难把世尊所说诸法引来阐述，遍于五处，具足八百贵重殊胜法，阿难相信必能速得正法。于是阿难前往。
Yenabhagavā tenupasaṅkamīti kasmā sayaṃ apabbājetvā upasaṅkami? Evaṃ kirassa ahosi – ‘‘ayaṃ titthiyasamaye pāṭiyekko ‘ahaṃ satthā’ti paṭijānanto carati, pabbajitvā sāsanassa alābhāyapi parisakkeyya. Na kho panassāhaṃ ajjhāsayaṃ ājānāmi, satthā jānissatī’’ti. Tasmā taṃ ādāya yena bhagavā tenupasaṅkami. Tenahānanda, susimaṃ pabbājethāti satthā kira cintesi – ‘‘ayaṃ paribbājako titthiyasamaye ‘ahaṃ pāṭiyekko satthā’ti paṭijānamāno carati, ‘idha maggabrahmacariyaṃ carituṃ icchāmī’ti kira vadati. Kiṃ nu kho mayi pasanno, udāhu mayhaṃ sāvakesu, udāhu mayhaṃ vā mama sāvakānaṃ vā dhammakathāya pasanno’’ti? Athassa ekaṭṭhānepi pasādābhāvaṃ ñatvā, ‘‘ayaṃ mama sāsane dhammaṃ thenessāmīti pabbajati. Itissa āgamanaṃ aparisuddhaṃ; nipphatti nu kho kīdisā’’ti? Olokento ‘‘kiñcāpi ‘dhammaṃ thenessāmī’ti pabbajati, katipāheneva pana ghaṭetvā arahattaṃ gaṇhissatī’’ti ñatvā ‘‘tenahānanda, susimaṃ pabbājethā’’ti āha.
为何亲往世尊所处？因自己心中生疑：‘此时外道比库自称为“师”，一旦出家或失去教法，恐对正法有害。我不知他心意，唯恐师识不清。因此携带此事亲访世尊。’世尊虽然知道心怀疑惑，然以大智慧调伏阿难，说：“此外道比库生向师称号，自称首席教师，欲修道见正法，何等我能信？又何等我弟子、我门徒会信？”阿难心中虽有怀疑，怀念法将灭，执着断灭不忘，思虑世尊法体不洁，可能陨灭而忧。后入世尊法门，始得信心。
Aññā byākatā hotīti te kira bhikkhū satthu santike kammaṭṭhānaṃ gahetvā temāsaṃ vassaṃ vasantā tasmiṃyeva antotemāse ghaṭentā vāyamantā arahattaṃ paṭilabhiṃsu. Te ‘‘paṭiladdhaguṇaṃ satthu ārocessāmā’’ti pavāritapavāraṇā senāsanaṃ saṃsāmetvā satthu santikaṃ āgantvā attano paṭiladdhaguṇaṃ ārocesuṃ. Taṃ sandhāyetaṃ vuttaṃ. Aññāti arahattassa nāmaṃ. Byākatāti ārocitā. Assosīti so kira ohitasoto hutvā tesaṃ tesaṃ bhikkhūnaṃ ṭhitaṭṭhānaṃ gacchati taṃ taṃ kathaṃ suṇitukāmo. Yena te bhikkhū tenupasaṅkamīti kasmā upasaṅkami? Taṃ kirassa pavattiṃ sutvā etadahosi – ‘‘aññā nāma imasmiṃ sāsane paramappamāṇaṃ sārabhūtā ācariyamuṭṭhi maññe bhavissati, pucchitvā naṃ jānissāmī’’ti. Tasmā upasaṅkami.
“他名广大”，意指那些在世尊法中承受修道法义的比库，历经数月，每季均精进修持。得证阿拉汉果时，一同向世尊报告其得证功德。此举目的是获得世尊对成果的确认。他称此为“有名者”。“名”即宣说、告知之义。再者，世尊出外游行时，为遣诸比库，即前往听闻他们所在住所、悉心了解其言语，探询他们修持状况。为何拜访他们？缘由是听说即将出现一位在此教法中极为重要、有权威的老师，虽未曾亲自询问即知其事，因此前往就行。故阿难亲访。
Anekavihitanti anekavidhaṃ. Iddhividhanti iddhikoṭṭhāsaṃ. Āvibhāvaṃ tirobhāvanti āvibhāvaṃ gahetvā tirobhāvaṃ, tirobhāvaṃ gahetvā āvibhāvaṃ kātuṃ sakkothāti pucchati. Tirokuṭṭanti parakuṭṭaṃ. Itarapadadvayepi eseva nayo. Ummujjanimujjanti ummujjanañca nimujjanañca. Pallaṅkenāti pallaṅkabandhanena. Kamathāti nisīdituṃ vā gantuṃ vā sakkothāti pucchati? Pakkhī sakuṇoti pakkhayutto sakuṇo. Ayamettha saṅkhepo, vitthārato pana imassa iddhividhassa, ito paresaṃ dibbasotādīnañca vaṇṇanānayo visuddhimagge vuttanayena veditabboti.
“多种意义”，谓有多种用法与语境。所谓“神通种类”，即指神通之层次。所谓“显现与隐藏”，意指能以显现和隐藏相互转换，故双向均可。所谓“藏与显”，皆是此理。反之亦然。所谓“涨与溃”，即生起与消退。所谓“床铺”，指以床垫等为坐具。所谓“能否坐卧”，指能否起坐、行走。所谓“翼鸟”，指附翼之鸟。此处乃简略说法。至于详说，则此神通种类及其从他处至天耳神通等各证明方法，皆在《净道论》中述及，应当知晓。
Santā vimokkhāti aṅgasantatāya ceva ārammaṇasantatāya ca santā āruppavimokkhā. Kāyena phusitvāti nāmakāyena phusitvā paṭilabhitvā. Paññāvimuttā kho mayaṃ, āvusoti, āvuso, mayaṃ nijjhānakā sukkhavipassakā paññāmatteneva vimuttāti dasseti. Ājāneyyāsi vā tvaṃ, āvuso susima, na vā tvaṃ ājāneyyāsīti kasmā evamāhaṃsu? Evaṃ kira nesaṃ ahosi – ‘‘mayaṃ imassa ajjhāsayaṃ gahetvā kathetuṃ na sakkhissāma, dasabalaṃ pana pucchitvā nikkaṅkho bhavissatī’’ti. Dhammaṭṭhitiñāṇanti vipassanāñāṇaṃ, taṃ paṭhamataraṃ uppajjati. Nibbāne ñāṇanti vipassanāya ciṇṇante pavattamaggañāṇaṃ, taṃ pacchā uppajjati. Tasmā bhagavā evamāha.
『清净解脱』者，是指身支相续和心所缘境相续的清净解脱，亦称为无执解脱。『身触』者，是指触及身体，即借由名色之身得触。所谓『慧解脱』，在此表示世尊所说者：友啊，我们是慧解脱者。为何说此言？因为当时他们心念如此转动：『若我们执持此看法，不能加以说出，则因向十方众生询问，终究必定无有所迷惑。』于是观此理，初生智慧，即谓法住智，亦即是观智；继而生灭智慧，即谓观智之所断灭及行进之道理，此后出现。当以此为由，世尊如是宣说。
Ājāneyyāsi vātiādi kasmā vuttaṃ? Vināpi samādhiṃ evaṃ ñāṇuppattidassanatthaṃ. Idañhi vuttaṃ hoti – susima, maggo vā phalaṃ vā na samādhinissando, na samādhiānisaṃso, na samādhissa nipphatti, vipassanāya paneso nissando, vipassanāya ānisaṃso, vipassanāya nipphatti, tasmā jāneyyāsi vā tvaṃ, na vā tvaṃ jāneyyāsi, atha kho dhammaṭṭhitiñāṇaṃ pubbe, pacchā nibbāne ñāṇanti.
『为何说“你应知晓”之语？』此因即使无定，亦为智慧生起与现相显现之缘故。此处所说者是：友啊，修学之道果实不依止于定，不依止于定之因，不依止于定之断灭，唯依止于慧观，依止于慧观之因，依止于慧观之断灭。故云：「你或应知，或不知。」前者谓法住智，后者谓生灭智。
Idānissa paṭivedhabhabbataṃ ñatvā teparivaṭṭaṃ dhammadesanaṃ desento taṃ kiṃ maññasi, susima? Rūpaṃ niccaṃ vā aniccaṃ vātiādimāha? Te parivaṭṭadesanāvasāne pana thero arahattaṃ patto. Idānissa anuyogaṃ āropento jātipaccayā jarāmaraṇanti, susima, passasītiādimāha. Api pana tvaṃ, susimāti idaṃ kasmā ārabhi? Nijjhānakānaṃ sukkhavipassakabhikkhūnaṃ pākaṭakaraṇatthaṃ. Ayañhettha adhippāyo – na kevalaṃ tvameva nijjhānako sukkhavipassako, etepi bhikkhū evarūpāyevāti. Sesaṃ sabbattha pākaṭamevāti. Dasamaṃ.
如今你已了知审察必能破惑，那就说说于诸教法循环，如何看待，友啊？是说色常非常等等否？于该循环教法结尾，长老已证得阿拉汉果。继而附加说明缘起中生死观，诸如生为因，死为果等，友啊，请观之。然则你，友啊，为何作如是说？此为宣说正受教誡修习的慧眼清净比库明显特征。此中意旨明确：非独你一人为此清净慧眼之比库，彼亦如是。故终究明证无余。此为第十。
Mahāvaggo sattamo. · 第七大品。
8. Samaṇabrāhmaṇavaggo
第八章 沙门婆罗门品
1. Jarāmaraṇasuttādivaṇṇanā一、老死经等的注释。
§71-72
71-72. Samaṇabrāhmaṇavagge jarāmaraṇādīsu ekekapadavasena ekekaṃ katvā ekādasa suttāni vuttāni, tāni uttānatthānevāti.
第七十一至七十二经，沙门婆罗门品中，针对老死等论题，以逐词逐句方式分别作解，共计十一经，皆为说明其深义。
Samaṇabrāhmaṇavaggo aṭṭhamo. · 第八沙门婆罗门品。
9. Antarapeyyālaṃ
第九章 中间障碍
1. Satthusuttādivaṇṇanā一、导师经等的注释。
§73
73. Ito paraṃ ‘‘satthā pariyesitabbo’’tiādinayappavattā dvādasa antarapeyyālavaggā nāma honti. Te sabbepi tathā tathā bujjhanakānaṃ veneyyapuggalānaṃ ajjhāsayavasena vuttā. Tattha satthāti buddho vā hotu sāvako vā, yaṃ nissāya maggañāṇaṃ labhati, ayaṃ satthā nāma, so pariyesitabbo. Sikkhā karaṇīyāti tividhāpi sikkhā kātabbā. Yogādīsu yogoti payogo. Chandoti kattukamyatākusalacchando. Ussoḷhīti sabbasahaṃ adhimattavīriyaṃ. Appaṭivānīti anivattanā. Ātappanti kilesatāpanavīriyameva. Sātaccanti satatakiriyaṃ. Satīti jarāmaraṇādivasena catusaccapariggāhikā sati. Sampajaññanti tādisameva ñāṇaṃ. Appamādoti saccabhāvanāya appamādo. Sesaṃ sabbattha uttānamevāti.
73. 此后所谓“应当寻找师者”等类似开头，共分为十二种中间行段（antarapeyyāla）之类的章节。这些章节全是针对已经开悟者或应当开悟者，依其内心意向加以阐述。其中文意中“师者”可指佛陀或弟子，凡是依止而获得正觉之道理者，即称为“师”，此乃应当寻找者。关于“应当修学”，分为三种修学方法：所谓“禅定”等诸法中的“禅定”是指修习的用功；“欲望”指的是修学时所怀的求取不善的心念；“奋发”意为全心全力的努力。所谓“镇静”是指具足一切力量的勇猛精进；“不退转”者，是不退失之意。所谓“起勇猛精进”，仅指破除烦恼的勇猛精进；“连续不断”是指恒久不断之修行。“真念”则因记忆四谛真理如老死等诸相而生起；“正知”指此般的真实知识；“正念”因对实相之观照而增长；“精进”意为对真理的勤求不怠。由此可见，这些都在任何场合中都是十分卓越的。
Antarapeyyālo navamo. · 第九中间略诵。
Nidānasaṃyuttavaṇṇanā niṭṭhitā. · 因缘相应的注释已结束。