8. Lakkhaṇasaṃyuttaṃ · 8. 拉卡那相应义注
8. Lakkhaṇasaṃyuttaṃ第八 拉咖那相应
1. Paṭhamavaggo
1. 第一品
1. Aṭṭhisuttavaṇṇanā第一 《骨经》注释
§202
202. Lakkhaṇasaṃyutte yvāyaṃ āyasmā ca lakkhaṇoti lakkhaṇatthero vutto, esa jaṭilasahassabbhantare ehibhikkhūpasampadāya upasampanno ādittapariyāyāvasāne arahattaṃ patto eko mahāsāvakoti veditabbo. Yasmā panesa lakkhaṇasampannena sabbākāraparipūrena brahmasamena attabhāvena samannāgato, tasmā ‘‘lakkhaṇo’’ti saṅkhaṃ gato. Mahāmoggallāno pana pabbajitadivasato sattame divase arahattaṃ patto dutiyo aggasāvako.
202. 在标志相应品中，如实长老亦称为具标志者长老。此长老，出生于千重难地，已于此比库戒法中受具足比库戒，身失火焰之中忍受阶段后，达到了阿拉汉果，成为独一无二的大弟子，应当如是知。因其具备此标志，且具足诸相，具有梵天般的自性，因此被称为「标志」。不过，伟大的摩诃马哈摩嘎喇那从出家之日算起，于第七日达阿拉汉果，成为第二大弟子。
Sitaṃ pātvākāsīti mandahasitaṃ pātuakāsi, pakāsayi dassesīti vuttaṃ hoti. Kiṃ pana disvā thero sitaṃ pātvākāsīti? Upari pāḷiyaṃ āgataṃ aṭṭhikasaṅkhalikaṃ ekaṃ petaloke nibbattaṃ sattaṃ disvā. Tañca kho dibbena cakkhunā, na pasādacakkhunā. Pasādacakkhussa hi ete attabhāvā na āpāthaṃ āgacchanti. Evarūpaṃ pana attabhāvaṃ disvā kāruññe kattabbe kasmā sitaṃ pātvākāsīti? Attano ca buddhañāṇassa ca sampattiṃ samanussaraṇato. Tañhi disvā thero ‘‘adiṭṭhasaccena nāma puggalena paṭilabhitabbā evarūpā attabhāvā mutto ahaṃ, lābhā vata me, suladdhaṃ vata me’’ti attano ca sampattiṃ anussaritvā – ‘‘aho buddhassa bhagavato ñāṇasampatti, ‘yo kammavipāko, bhikkhave, acinteyyo na cintetabbo’ti desesi, paccakkhaṃ vata katvā buddhā desenti, suppaṭividdhā buddhānaṃ dhammadhātū’’ti evaṃ buddhañāṇasampattiñca anussaritvā sitaṃ pātvākāsīti.
他说“面带微笑”，意指和颜悦色，这是因为他闪现法眼。长老为何说面带微笑？他用神通眼看到一位有八根铁链镣铐，转生于恶鬼境界内，饱受七天磨难。但这乃神眼所见，而非法悦之眼所见。因为法悦眼所见，自性相不曾生诸障碍。长老见到如此的自性状态，出于悲悯，缘于自身以及如来智慧的增长，忆念自己与佛智的成就而叹曰：“我得遇了未曾见过的真相之人。此类自性已得到解脱，真是我之大福，也是难得的缘分！”他回忆起佛陀所教导“诸天之果报不可思议，不应思惟”，以及“佛陀彻知法的真诸法，具足无间断的佛智成就”，所以称之为面带微笑。
Atha lakkhaṇatthero kasmā na addasa, kimassa dibbacakkhu natthīti? No natthi, mahāmoggallāno pana āvajjento addasa, itaro pana anāvajjanena na addasa. Yasmā pana khīṇāsavā nāma na akāraṇā sitaṃ karonti, tasmā taṃ lakkhaṇatthero pucchi ko nu kho, āvuso moggallāna, hetu, ko paccayo sitassa pātukammāyāti? Thero pana yasmā yehi ayaṃ upapatti sāmaṃ adiṭṭhā, te dussaddhāpayā honti, tasmā bhagavantaṃ sakkhiṃ katvā byākātukāmatāya akālo kho, āvusotiādimāha. Tato bhagavato santike puṭṭho idhāhaṃ, āvusotiādinā nayena byākāsi.
然后，问何故此具标志长老未曾见到，是否无神通眼？并非如此。事实上，大摩诃马哈摩嘎喇那念诵佛戒时能见，其他人不见。因无欲尽灭者不会无因使微笑起，故问摩诃马哈摩嘎喇那，何因缘促使微笑？长老答曰：“此因缘无可宣说，若随意推广，众生必将生疑恶信。故以佛陀为证，谨守秘密。”后来在佛陀面前询问，佛陀则以教化之法揭示。
Tattha aṭṭhikasaṅkhalikanti setaṃ nimmaṃsalohitaṃ aṭṭhisaṅghātaṃ. Gijjhāpi kākāpi kulalāpīti etepi yakkhagijjhā ceva yakkhakākā ca yakkhakulalā ca paccetabbā. Pākatikānaṃ pana gijjhādīnaṃ āpāthampi etaṃ rūpaṃ nāgacchati. Anupatitvā anupatitvāti anubandhitvā anubandhitvā. Vitudentīti asidhārūpamehi tikhiṇehi lohatuṇḍakehi vijjhitvā vijjhitvā ito cito ca caranti gacchanti. Sā sudaṃ aṭṭassaraṃ karotīti ettha sudanti nipāto, sā aṭṭhikasaṅkhalikā aṭṭassaraṃ āturassaraṃ karotīti attho. Akusalavipākānubhavanatthaṃ kira yojanappamāṇāpi tādisā attabhāvā nibbattanti, pasādussadā ca honti pakkagaṇḍasadisā. Tasmā sā aṭṭhikasaṅkhalikā balavavedanāturā tādisaṃ saddamakāsīti.
所谓八根铁链即是由七宝链铁条相联而成。狐与乌鸦同类简称野兽；因此还可分为夜叉野兽、狐亦野兽、夜叉乌鸦及夜叉狐等类。由恶道众中野兽同类所产生的痛苦此形象俱现。所谓“未临”和“已临”乃指痛苦未到及已临近之义。由恶毒利齿相敌、反复相袭而伤害，相互追逐，形态凶狠。此即“八根铁链”之意，象征八处相受之苦。因果报恶果而生起此类自性状态，伴随痛苦之声响如大风暴般猛烈故也称大风暴铁链。故此八根铁链如同剧烈的痛苦之声响。
Evañca pana vatvā puna āyasmā mahāmoggallāno ‘‘vaṭṭagāmisattā nāma evarūpā attabhāvā na muccantī’’ti sattesu kāruññaṃ paṭicca uppannaṃ dhammasaṃvegaṃ dassento tassa mayhaṃ, āvuso, etadahosi acchariyaṃ vata bhotiādimāha. Tato bhagavā therassa ānubhāvaṃ pakāsento cakkhubhūtā vata, bhikkhave, sāvakā viharantītiādimāha. Tattha cakkhu bhūtaṃ jātaṃ uppannaṃ etesanti cakkhubhūtā, bhūtacakkhukā uppannacakkhukā cakkhuṃ uppādetvā viharantīti attho. Dutiyapadepi eseva nayo. Yatra hi nāmāti ettha yatrāti kāraṇavacanaṃ. Tatrāyaṃ atthayojanā – yasmā nāma sāvakopi evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati, tasmā avocumha – ‘‘cakkhubhūtā vata, bhikkhave, sāvakā viharanti, ñāṇabhūtā vata, bhikkhave, sāvakā viharantī’’ti. Pubbeva me so, bhikkhave, satto diṭṭhoti bodhimaṇḍe sabbaññutaññāṇapaṭivedhena appamāṇesu cakkavāḷesu appamāṇe sattanikāye bhavagatiyoniṭhitinivāse ca paccakkhaṃ karontena mayā pubbeva so satto diṭṭhoti vadati.
如此说明后，大摩诃马哈摩嘎喇那说：“轮回界众生名唤纵行无常者，像上述此类的自性永不解脱。”以悲悯为缘起而生起法之震慑通知我说：“阿友，此乃殊胜奇妙。”于是，世尊启示长老的结果，说：“比库们都具足了所成就的慧眼，故称为洞察智、有智慧的比库。”就是说，慧眼者乃是成就慧智之眼，能够正确观察诸法真相。再说第二句，意同此理。经由指称，“那里”与“此地”是语法上的因果关系连接词。在此指示的意义是：世尊表示比库们即使看到、观察、证实此等自性，也同样称之为“洞察智比库们在转法轮，智慧起而证法”。我先前即于觉悟场所，依诸智慧成就所证，于无数世界中随机示现，从而说他是我以前所说的，这位众生已得见慧了。
Goghātakoti gāvo vadhitvā aṭṭhito maṃsaṃ mocetvā vikkiṇitvā jīvikaṃ kappanakasatto. Tasseva kammassa vipākāvasesenāti tassa nānācetanāhi āyūhitassa aparāpariyakammassa. Tatra hi yāya cetanāya narake paṭisandhi janitā, tassā vipāke parikkhīṇe avasesakammaṃ vā kammanimittaṃ vā ārammaṇaṃ katvā puna petādīsu paṭisandhi nibbattati, tasmā sā paṭisandhi kammasabhāgatāya ārammaṇasabhāgatāya vā ‘‘tasseva kammassa vipākāvaseso’’ti vuccati. Ayañca satto evaṃ uppanno. Tenāha – ‘‘tasseva kammassa vipākāvasesenā’’ti. Tassa kira narakā cavanakāle nimmaṃsakatānaṃ gunnaṃ aṭṭhirāsiyeva nimittaṃ ahosi. So paṭicchannampi taṃ kammaṃ viññūnaṃ pākaṭaṃ viya karonto aṭṭhisaṅkhalikapeto jāto. Paṭhamaṃ.
屠杀千万牛马，宰杀后放出肉体，出售为生，这称为行杀业者。此业的果报与终结，即是因各种心念而延长寿命的分别业。因缘于那个心念，转生于地狱时，果报成熟之后，消尽终结的业或业缘，便于饿鬼等中再生，故名为于该业果报中终结。此生存者即如是生起，故云“该业之果报终结”。据说地狱中的罪恶者，受铁柱捆缚，这是他们的业缘之证，虽被遮蔽，对于识者却显为明显，故生铁链身。以上为第一。
2. Pesisuttavaṇṇanā第二 《肉片经》注释
§203
203. Maṃsapesivatthusmiṃ goghātakoti gomaṃsapesiyo katvā sukkhāpetvā vallūravikkayena anekāni vassāni jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapesiyeva nimittaṃ ahosi. So maṃsapesipeto jāto. Dutiyaṃ.
203. 在肉体广大之业中，曾屠杀大量牛马，并将牛肉干燥保存，用买卖方式以互换结业，历经过多雨季以此谋生者，地狱中转生时，以其肉体干燥如牛肉干为标志。此种形象称为肉干苦受者，以上为第二。
3. Piṇḍasuttavaṇṇanā第三 《团块经》注释
§204
204. Maṃsapiṇḍavatthusmiṃ sākuṇikoti sakuṇe gahetvā vikkiṇanakāle nippakkhacamme maṃsapiṇḍamatte katvā vikkiṇanto jīvikaṃ kappesi, tenassa narakā cavanakāle maṃsapiṇḍova nimittaṃ ahosi. So maṃsapiṇḍapeto jāto. Tatiyaṃ.
204. 在肉团业中，鸟类肉体的收买和出售阶段，于收割末端制作成肉团卖出，以此谋生者，地狱中转世时，形态如肉团，故称肉团苦受者，以上为第三。
4. Nicchavisuttavaṇṇanā第四 《无皮经》注释
§205
205. Nicchavivatthusmiṃ tassa orabbhikassa eḷake vadhitvā vadhitvā niccamme katvā kappitajīvikassa purimanayeneva niccammaṃ eḷakasarīraṃ nimittaṃ ahosi. So nicchavipeto jāto. Catutthaṃ.
205. 在流涎业中，捕杀田鼠之人重复屠杀，因业所致，死亡时其舌体流涎明显，故于地狱转生时，显现其流涎口舌作为标志，此为流涎苦受者，以上为第四。
5. Asilomasuttavaṇṇanā第五 《剑毛经》注释
§206
206. Asilomavatthusmiṃ so sūkariko dīgharattaṃ nivāpapuṭṭhe sūkare asinā vadhitvā vadhitvā dīgharattaṃ jīvikaṃ kappesi, tassa ukkhittāsikabhāvova nimittaṃ ahosi. Tasmā asilomapeto jāto. Pañcamaṃ.
206. 在污秽业中，长期捕猎野猪者，反复以长矛杀戮而得生，以露出的獠牙特征为标志，故转生后显示此恶牙形象，故名污秽苦受者，以上为第五。
6. Sattisuttavaṇṇanā第六《矛经》注释
§207
207. Sattilomavatthusmiṃ so māgaviko ekaṃ migañca sattiñca gahetvā vanaṃ gantvā tassa migassa samīpaṃ āgatāgate mige sattiyā vijjhitvā māresi, tassa sattiyā vijjhanakabhāvoyeva nimittaṃ ahosi. Tasmā sattilomapeto jāto. Chaṭṭhaṃ.
207. 在七毛业中，猎人持弓箭捕杀一头鹿和七头野猪，靠近林中猎物来回出没，杀尽七头野猪。因其杀七的心念强烈，故以杀七之相作为地狱苦受的标志，称为七毛苦受者，以上为第六。
7. Usulomasuttavaṇṇanā第七《箭毛经》注释
§208
208. Usulomavatthusmiṃ kāraṇikoti rājāparādhike anekāhi kāraṇāhi pīḷetvā avasāne kaṇḍena vijjhitvā māraṇakapuriso. So kira ‘‘amukasmiṃ padese viddho maratī’’ti ñatvāva vijjhati. Tassevaṃ jīvikaṃ kappetvā narake uppannassa tato pakkāvasesena idhūpapattikāle usunā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā usulomapeto jāto. Sattamaṃ.
208. 在倒毛现象中，被称为因缘者，谓因多种缘故而受王罪迫害，最后被用斧头击杀的杀人者。此人自称『在某地被刺伤而死』，知晓此故，故而被刺杀。以如此生活形态而造业，因堕入地狱，当其劫尽之时，因倒毛的缘故，出现腐烂分解的现象，遂生倒毛现象。此为第七。
8. Sūcilomasuttavaṇṇanā第八《针毛经》注释
§209
209. Sūcilomavatthusmiṃ sūtoti assadamako. Godamakotipi vadantiyeva. Tassa patodasūciyā vijjhanabhāvoyeva nimittaṃ ahosi. Tasmā sūcilomapeto jāto. Aṭṭhamaṃ.
209. 在针毛现象中，称针者，谓麦种。相似比喻中亦称作谷麦束。此人因其头顶如针般状的毛发，而起腐烂分解的兆象。故生针毛现象。此为第八。
9. Dutiyasūcilomasuttavaṇṇanā第九《第二针毛经》注释
§210
210. Dutiye sūcilomavatthusmiṃ sūcakoti pesuññakārako. So kira manusse aññamaññañca bhindi, rājakule ca ‘‘imassa imaṃ nāma atthi, iminā idaṃ nāma kata’’nti sūcetvā sūcetvā anayabyasanaṃ pāpesi. Tasmā yathā tena sūcetvā manussā bhinnā, tathā sūcīhi bhedanadukkhaṃ paccanubhotuṃ kammameva nimittaṃ katvā sūcilomapeto jāto. Navamaṃ.
210. 在第二针毛现象中，称为标针者，谓发出分裂之象。此人常使人相互分离，且在王族中反复告说『此人此物有此，此人此物做了彼』等指证，故作恶业不能止息。因照此方式反复指证，使人分裂，如同针所扎裂产生苦难。此以业为因缘，故生针毛现象。此为第九。
10. Kumbhaṇḍasuttavaṇṇanā第十《瓮睾经》注释
§211
211. Aṇḍabhārivatthusmiṃ gāmakūṭakoti vinicchayāmacco. Tassa kammasabhāgatāya kumbhamattā mahāghaṭappamāṇā aṇḍā ahesuṃ. So hi yasmā raho paṭicchanne ṭhāne lañjaṃ gahetvā kūṭavinicchayena pākaṭaṃ dosaṃ karonto sāmike assāmike akāsi, tasmāssa rahassaṃ aṅgaṃ pākaṭaṃ nibbattaṃ. Yasmā daṇḍaṃ paṭṭhapento paresaṃ asayhaṃ bhāraṃ āropesi, tasmāssa rahassaṃ aṅgaṃ asayhabhāro hutvā nibbattaṃ. Yasmā yasmiṃ ṭhāne ṭhitena samena bhavitabbaṃ, tasmiṃ ṭhatvā visamo ahosi, tasmāssa rahassaṅge visamā nisajjāva ahosīti. Dasamaṃ.
211. 在蛋重现象中，有村寨牧牛人，名为裁判长。因其参与劳作，被赋予如大陶壶般沉重的蛋。此人因藏匿隐蔽之处，兴起羞辱意，进行村寨裁决，显露出其过错，因而其隐蔽处的姿体显露。又因其执行刑罚，依傍他者而加重负担，故其隐蔽处成了负担，遂显现出来。其处所应以均齐为度，然其处处于不平，故使隐蔽处不均匀而有坐立不安。此为第十。
Paṭhamo vaggo. · 第一品。
2. Dutiyavaggo
2. 第二品
1. Sasīsakasuttavaṇṇanā1. 有头经注释
§212
212. Pāradārikavatthusmiṃ so satto parassa rakkhitagopitaṃ sassāmikaṃ phassaṃ phusanto mīḷhasukhena kāmasukhena cittaṃ ramayitvā kammasabhāgatāya gūthaphassaṃ phusanto dukkhamanubhavituṃ tattha nibbatto. Paṭhamaṃ.
212. 在斑毛现象中，此生世间喜爱别人的依护照看者，接触亲密伴侣，使心沉迷于歌舞之乐和欲乐，参与恶业合谋时，接触恶业之痛苦而受苦，故此处显现为斑毛。此为第一。
2. Gūthakhādasuttavaṇṇanā2. 粪食经注释
§213
213. Duṭṭhabrāhmaṇavatthu pākaṭameva. Dutiyaṃ.
213. 关于恶劣婆罗门的故事，这是明显的。如是第二。
3. Nicchavitthisuttavaṇṇanā3. 无皮经注释
§214
214. Nicchavitthivatthusmiṃ yasmā mātugāmo nāma attano phasse anissaro, sā ca taṃ sāmikassa santakaṃ phassaṃ thenetvā paresaṃ abhiratiṃ uppādesi, tasmā kammasabhāgatāya sukhasamphassā vaṭṭitvā dukkhasamphassaṃ anubhavituṃ nicchavitthī hutvā uppannā. Tatiyaṃ.
214. 在低俗恶劣故事之中，所谓抢夺人妻，即以他人所有之妻为己有，非自身所有。她接受该主人的爱欲接触，于他人间引发欢悦。由此因果，善业生起时享受快乐接触，但必经低俗恶劣，乃至体验痛苦接触。此为第三。
4. Maṅgulitthisuttavaṇṇanā4. 秃鹫经注释
§215
215. Maṅgulitthivatthusmiṃ maṅgulinti virūpaṃ duddasikaṃ bībhacchaṃ. Sā kira yakkhadāsikammaṃ karontī ‘‘iminā ca iminā ca evaṃ balikamme kate ayaṃ nāma tumhākaṃ vaḍḍhi bhavissatī’’ti mahājanassa gandhapupphādīni vañcanāya gahetvā mahājanaṃ duddiṭṭhiṃ micchādiṭṭhiṃ gaṇhāpesi, tasmā tāya kammasabhāgatāya gandhapupphādīnaṃ thenitattā duggandhā, duddassanassa gāhitattā duddasikā virūpā bībhacchā hutvā nibbattā. Catutthaṃ.
215. 在令人厌恶的故事中，“厌恶”指丑陋、难看、可憎之意。她从事恶魔的使者所托之事，口中言说“用此与彼如是反复行作，这就是你们的增进”。以欺骗大众采集花香，欺骗性地收取民众的错误视见、邪见。由此因果，因对花香的欢悦转为臭秽，不善视觉所聚集，转为恶臭丑陋的厌恶感而形成。此为第四。
5. Okilinīsuttavaṇṇanā5. 污泥经注释
§216
216. Okilinīvatthusmiṃ uppakkaṃ okiliniṃ okirininti sā kira aṅgāracitake nipannā vipphandamānā viparivattamānā paccati, tasmā uppakkā ceva hoti uṇhena agginā pakkasarīrā, okilinī ca kilinnasarīrā, bindūnissā sarīrato paggharanti, okirinī ca aṅgārasamparikiṇṇā. Tassā hi heṭṭhatopi kiṃsukapupphavaṇṇā aṅgārā, ubhayapassesupi, ākāsatopissā upari patanti. Tena vuttaṃ – ‘‘uppakkaṃ okiliniṃ okirini’’nti. Sā issāpakatā sapattiṃ aṅgārakaṭāhena okirīti tassa kira rañño ekā nāṭakinī aṅgārakaṭāhaṃ samīpe ṭhapetvā gattato udakaṃ puñchati, pāṇinā ca sedaṃ karoti. Rājāpi tāya saddhiṃ kathañca karoti, parituṭṭhākārañca dasseti. Aggamahesī taṃ asahamānā issāpakatā hutvā acirapakkantassa rañño taṃ aṅgārakaṭāhaṃ gahetvā tassā upari aṅgāre okiri. Sā taṃ kammaṃ katvā tādisaṃyeva vipākaṃ paccanubhavituṃ petaloke nibbattā. Pañcamaṃ.
216. 在恶秽不洁故事中，所谓灰烬、污秽、焦炭，是指因烧烧焦之物而生之物，表现为翻转、焦散、四散情况。因而“灰烬”本是由火炽而生，污秽的身体被烧焦，点滴从身体滴落，焦炭般的污渍附着其上。其下部也有如树叶花朵光泽状的炭，炭散落在空气中。故曰“灰烬、污秽、焦炭”。传说中，有一魔女名为灰烬者，曾在王宫附近放置灰烬，身旁泼水，用手摩擦，王亦与之对话，显露喜悦之意。火曦女因不和而成灰烬魔女，不久被王收去火炭，施加于其上。她因所作恶业，果感此种恶果，于饿鬼道出生。此为第五。
6. Asīsakasuttavaṇṇanā6. 无头经注释
§217
217. Coraghātavatthusmiṃ so rañño āṇāya dīgharattaṃ corānaṃ sīsāni chinditvā petaloke nibbattanto asīsakaṃ kabandhaṃ hutvā nibbatti. Chaṭṭhaṃ.
217. 关于盗贼谋杀的故事，该人为王之仆从，长久斩杀盗贼之首，死后生于饿鬼道，变作无头与臂的枷锁。《六》。
7-11. Pāpabhikkhusuttādivaṇṇanā七至十一：《恶比库经》等的注释。
§218-222
218-222. Bhikkhuvatthusmiṃ pāpabhikkhūti lāmakabhikkhu. So kira lokassa saddhādeyye cattāro paccaye paribhuñjitvā kāyavacīdvārehi asaṃyato bhinnājīvo cittakeḷiṃ kīḷanto vicari. Tato ekaṃ buddhantaraṃ niraye paccitvā petaloke nibbattanto bhikkhusadiseneva attabhāvena nibbatti. Bhikkhunīsikkhamānāsāmaṇerasāmaṇerīvatthūsupi ayameva vinicchayo. Sattamādīni.
218-222. 关于比库的故事，恶比库中之僧人。此人在世间以四大条件为信赖，以身、语、意之门无拘束行事，杂乱散乱其心念。后来历经一佛纪，曾下生地狱，死后生为饿鬼，受到僧众的糟蹋，如同自性的消亡。此故事亦适用于比库尼、在学尼与沙玛内拉、沙玛内莉。此为第七及以下章节。
Lakkhaṇasaṃyuttavaṇṇanā niṭṭhitā. · 《勒卡那相应》的注释终了。