5. Kassapasaṃyuttaṃ · 5. 咖萨巴相应复注
5. Kassapasaṃyuttaṃ5. 咖萨巴相应
1. Santuṭṭhasuttavaṇṇanā1. 知足经注释
§144
144.Santuṭṭhoti sakena uccāvacena paccayena samameva ca tussanako. Tenāha ‘‘itarītarenā’’tiādi. Tattha duvidhaṃ itarītaraṃ – pākatikaṃ, ñāṇasañjanitañcāti. Tattha pākatikaṃ paṭikkhipitvā ñāṇasañjanitameva dassento ‘‘thūlasukhumā’’tiādimāha. Itaraṃ vuccati hīnaṃ paṇītato aññattā. Tathā paṇītampi itaraṃ hīnato aññattā. Apekkhāsaddā hi itarītarāti. Iti yena kenaci hīnena vā paṇītena vā cīvarādipaccayena santussito tathāpavatto alobho itarītarapaccayasantoso, taṃsamaṅgitāya santuṭṭho. Yathālābhaṃ attano lābhānurūpaṃ santoso yathālābhasantoso. Sesapadadvayepi eseva nayo. Labbhatīti vā lābho, yo yo lābho yathālābho, tena santoso yathālābhasantoso. Balanti kāyabalaṃ. Sāruppanti bhikkhuno anucchavikatā.
「满足」者，凭借言辞高昂、条件相应且同样如是的欢喜。故有言「互相胜过」等。此处「互相胜过」有二种：一种为先现（先行出现）的，另一种为由智慧所生的。若舍先现，显现出由智慧而生者，则称为「大且微妙」等。另一者称为低劣、缺少精良、缺乏差别。如此，虽为精良，较之另一者仍为低劣。依赖条件，谓「互相胜过」者。如某人因某低劣或精良衣物等条件而感满足，或因饥渴所致满足，此种状态即称满足。依自得，满足于自己所得之般配收益，谓依所得满足。二者虽然分别不同，却同理可归。所得即利益，所谓诸所获，依所获满足。身体力量亦从此得力。比库若因满足则内心安稳。
Yathāladdhato aññassa apatthanā nāma siyā appicchatāya pavattiākāroti tato vinivattitameva santosassa sarūpaṃ dassento ‘‘labhantopi na gaṇhātī’’ti āha. Taṃ parivattetvāti pakatidubbalādīnaṃ garucīvaraṃ na phāsubhāvāvahaṃ sarīrabādhāvahañca hotīti payojanavasena, nātricchatādivasena parivattetvā. Lahukacīvaraparibhoge santosavirodhi na hotīti āha ‘‘lahukena yāpentopi santuṭṭhova hotī’’ti. Mahagghacīvaraṃ bahūni vā cīvarāni labhitvā tāni vissajjetvā aññassa gahaṇaṃ yathāsāruppanaye ṭhitattā na santosavirodhīti āha ‘‘tesaṃ…pe… dhārentopi santuṭṭhova hotī’’ti. Evaṃ sesapaccayesu yathābalayathāsāruppaniddesesu api-saddaggahaṇe adhippāyo veditabbo.
「依所得」即他人所无之能力，谓无贪欲起用。此为满足之真实相，故言「即使得之亦不取」。将此反转，谓舍弃恶劣粗重衣物等，不承载压身困苦之物，谓为弃用非欲所致。又言轻薄衣物的使用虽为小事，却不逆违满足感，故曰「轻薄衣物若能安然穿用，亦可满足」。多得粗重衣物，若舍弃不执着，不诱使他人困扰，且于他人之存放或携带如若珍宝，均不违背满足，故言「即使身纫持诸物，亦为满足」。诸如此类依他条件、能力、言说等和谐相应者，应知此为调伏之法。
Pakatīti vācāpakatiādikā. Avasesaniddāya abhibhūtattā paṭibujjhato sahasā pāpakā vitakkā pātubhavantīti.
「先现」者，谓言语先露等现象。此于残余聚合之故显现，因突然了知故，恶念即现。
Muttaharītakanti gomuttaparibhāvitaṃ, pūtibhāvena vā chaḍḍitattā muttaharītakaṃ. Buddhādīhi vaṇṇitanti ‘‘pūtimuttabhesajjaṃ nissāya yā pabbajjā’’tiādinā sammāsambuddhādīhi pasatthaṃ.
「蒻哈黎陀」者，谓犊牛乳所制之洁净品，或谓因洗净而舍弃污秽者亦是蒻哈黎陀。世尊等以「凭洁净的药物安心出家」等语赞叹之。
Eko ekacco santuṭṭho hoti, santosassa vaṇṇaṃ na katheti seyyathāpi āyasmā bākulatthero. Na santuṭṭo hoti, santosassa vaṇṇaṃ katheti seyyathāpi thero upanando sakyaputto. Neva santuṭṭho hoti, na santosassa vaṇṇaṃ katheti seyyathāpi thero lāḷudāyī. Ayanti āyasmā mahākassapo. Anesananti ayoniso micchājīvavasena paccayapariyesanaṃ. Uttasatīti ‘‘kathaṃ nu kho labheyya’’nti jātuttāsena uttasati. Tathā paritassati. Ayanti mahākassapatthero. Evaṃ yathāvuttaekaccabhikkhu viya na paritassati, alābhaparittāsena vighātappattiyā na parittāsaṃ āpajjati. Lobhoyeva ārammaṇena saddhiṃ ganthanaṭṭhena bajjhanaṭṭhena gedho lobhagedho. Mucchanti gedhaṃ momūhattabhāvaṃ. Ādīnavanti dosaṃ. Nissaraṇamevāti cīvare idamatthitādassanapubbakaṃ alaggabhāvasaṅkhātaniyyānameva pajānanto. Yathāladdhādīnanti yathāladdhapiṇḍapātādīnaṃ. Niddhāraṇe cetaṃ sāmivacanaṃ.
有的比库满足而不形容此满足，如长老跋阇罗者；有的虽不满足，却表述满足，如上座伍波难多·萨迦佛陀；有的既不满足也不言满足，如长老拉卢陀亦如是。而如长老大咖萨巴者，乃该三者之外，有过失因不智而迷于不正命等恶缘。又「忧虑」者因思虑「如何得之」而生烦恼，故曰忧虑。大咖萨巴上座乃此类。如此个别长老虽有言语，实无忧虑；因得失之忧则内心不安。因贪欲之见会生执着结缚，导致内心愚钝。危害即为贪欲之患。此处「安住」仅指衣服等物质前行，了解其生成、存在、消灭等规则。所谓「依所得」即指依乞食等所获。此心含义可资参考。
Yathā mahākassapattheroti attanā vattabbaniyāmena vadati, bhagavatā pana vattabbaniyāmena ‘‘yathā kassapo bhikkhū’’ti bhavitabbaṃ. Kassapena nidassanabhūtena. Kathanaṃ nāma bhāro ‘‘mutto moceyya’’nti paṭiññānurūpattā. Paṭipattiṃ paripūraṃ katvā pūraṇaṃ bhāro satthu āṇāya sirasā sampaṭicchitabbato.
如大咖萨巴上座自行言说者，谓如其应述般；然世尊所示言论，谓「应如咖萨巴比库之行持」而行。此乃以咖萨巴为教范。如何承重为负担者，因为承诺已定，完成所行后，此负担由师长以头奉承，以表尊重、接受。
Santuṭṭhasuttavaṇṇanā niṭṭhitā. · 知足经注释完毕。
2. Anottappīsuttavaṇṇanā2. 无惭经注释
§145
145.Tena rahitoti tena sammāvāyāmena rahito. Nibbhayoti bhayarahito. Kusalānuppādanampi hi sāvajjameva aññāṇālasiyahetukattā. Sambujjhanatthāyāti ariyamaggehi sambujjhanāya. Yogehi khemaṃ tehi anupaddutattā.
因这缘故，谓之断除，即以正精进断除烦恼。所谓无畏，是去除恐怖。善法不生，亦是因为邪见、愚痴等非善根由来。又所谓『为觉知目的』，指借圣道诸法，通达觉悟。凭借禅定，保持安稳，令其不动摇。
Manuññavatthunti manoramaṃ lobhuppattikāraṇaṃ. Yathā vā tathā vāti subhasukhādivasena. Teti lobhādayo. Anuppannāti veditabbā tathārūpe vatthārammaṇe tathā anuppannapubbattā. Aññathāti vuttanayeneva vatthārammaṇehi ayojetvā gayhamāne. Vatthumhīti upaṭṭhākādicīvarādivatthumhi. Ārammaṇeti manāpiyādibhede ārammaṇe. Tādisena paccayenāti ayonisomanasikārasativossaggādipaccayena . Imeti vuttanayena paccayalābhena pacchā uppajjamānā pāḷiyaṃ tathā vuttāti daṭṭhabbaṃ. Evaṃ uppajjamānatāya nappahīyanti nāma. Anuppādo hi paramatthato pahānaṃ kathitaṃ, tasmā tattha kathitanayeneva gahetabbanti adhippāyo.
所谓欲境，是令贪欲生起的缘起。无论什么样，皆以诸种如美好、安乐等欲为因，是为贪等根。所谓“不生”，当知是指未曾生起于相应境界时的状态。所谓“异”，是指如前所说，因缘不合而不企图取欲境。所谓“缘取”，是以受贪等缠绕，引起分心之处。又有不同的因缘，如非正念、放逸等不善因所生。由此得知，所谓不生，即是由因缘所生之事不复生起。究竟不生，实为断除，故仍以语义而言之为法。
Appaṭiladdhāti anuppattiyā. Teti yathāvuttasīlādianavajjadhammā. Paṭiladdhāti adhigatā. ‘‘Sīlādidhammā’’ti ettha yadi maggaphalānipi gahitāni, atha kasmā ‘‘parihānivasenā’’ti vuttanti āha ‘‘ettha cā’’tiādi. Imassa pana sammappadhānassāti catutthassa sammappadhānassa vasena. Ayaṃ desanāti ‘‘uppannā me kusalā dhammā nirujjhamānā anatthāya saṃvatteyyu’’nti ayaṃ desanā katā. Dutiyamaggo vā…pe… saṃvatteyyāti idaṃ āyatiṃ sattasu attabhāvesu uppajjamānadukkhasaṅkhātaanatthuppattiṃ sandhāya vuttaṃ. ‘‘Ātāpī ottappī bhabbo sambodhāyā’’tiādivacanato ‘‘ime cattāro sammappadhānā pubbabhāgavipassanāvasena kathitā’’ti vuttaṃ.
所谓稍获得，是指尚未完全得证。所谓得，是指已获成就。所谓“律及诸法”，若言包括道果，何以谓之“坏灭”？是以“此处”等语。论及所谓第四正勤，故称之为正确精进。所谓开示，是谓“我已生起善法，现灭无益之法”之教法。第二圣谛即……此处述说在人生七个存在中，种种苦因缘生起无乐的状态。由‘热诚、怖畏者应成就正觉’等言可知，此四正勤，皆以先行智慧为基础。
Anottappīsuttavaṇṇanā niṭṭhitā. · 无惭经注释完毕。
3. Candūpamasuttavaṇṇanā3. 如月经注释
§146
146. Piyamanāpaniccanavakādiguṇehi cando upamā etesanti candūpamā. Santhavādīni padāni aññamaññavevacanāni. Pariyuṭṭhānaṃ puna citte kilesādhigamo. Sabbehipi padehi katthaci satte anurodharodhābhāvamāha. Attano pana sommabhāvena mahājanassa piyo manāpo. Yadatthamettha candūpamā āhaṭā, taṃ dassento ‘‘eva’’ntiādimāha. Na kevalaṃ candūpamatāya ettako eva guṇo, atha kho aññepi santīti te dassetuṃ ‘‘apicā’’tiādi vuttaṃ. Evamādīhīti ādi-saddena yathā. Cando lokānuggahena ajavīthiādikā nānāvīthiyo paṭipajjati, evaṃ bhikkhu taṃ taṃ disaṃ upagacchati kulānuddayāya. Yathā cando kaṇhapakkhato sukkapakkhaṃ upagacchanto kalāhi vaḍḍhamāno hutvā niccanavo hoti, evaṃ bhikkhu kaṇhapakkhaṃ pahāya sukkapakkhaṃ upagantvā guṇehi vaḍḍhamāno lokassa vā pāmojjapāsaṃsattho niccanavatāya candasamacitto adhunupasampanno viya ca niccanavo hutvā carati.
以爱意、心念常在等性状，如月光喻之，此谓月的比喻。谓寂静不动的词句，彼此相互呼应。在心中放逸，则烦恼得增起。因于各种处所，略有生起与止息之异。如自身以善相而为大众所爱、欢喜。是故此月喻，且为示现“是如此”，使人知晓。其功德非止此处，且有别法相作证。如言“此外又有”等以示此意。月光引导众生，行诸多路径。比库亦如是，迁流各处，善根增长、世间喜悦之道。如月渐亏复渐圆，不断轮转，比库断除暗弱心，转悦心迹，增长善根，恒常怀有正念，随顺世间所入，犹如昧暗月渐亏而复盛，常住而不失。
Apakassitvāti kilesakāmavatthukāmehi vivecetvā. Taṃ nekkhammābhimukhaṃ kāyacittānaṃ ākaḍḍhanaṃ kāyato apanayanañca hotīti āha ‘‘ākaḍḍhitvā apanetvāti attho’’ti. Catukkañcettha sambhavatīti taṃ dassetuṃ ‘‘yo hi bhikkhū’’tiādi vuttaṃ.
所谓断绝，即断除烦恼爱欲之对象。谓乃净信出家之向、心身舍离。谓以斩断烦恼，使之不能回转，谓“已断即不复返”。四断门中，依此解释“众比库”之义即是。
Niccanavayāti ‘‘niccanavakā’’icceva vuttaṃ hoti. Ka-saddena hi padaṃ vaḍḍhitaṃ, ka-kārassa ca ya-kārādeso. Evaṃ vicariṃsūti kiñjakkhavasena pariggahābhāvena yathā ime, evaṃ vicariṃsu aññeti anukampamānā.
所谓常有者，谓持久不变，词根中因加“ka”，成倍增词语。因其如此，谓欲超越此常持状态，以良善之心，护持、遍察如是诸法，饶益诸众。
Dvebhātikavatthūti dvebhātikattherapaṭibaddhaṃ vatthuṃ. Appatirūpakaraṇanti bhikkhūnaṃ asāruppakaraṇaṃ. Ādhāyitvāti āropanaṃ ṭhapetvā. Tathāti yathā saṅghamajjhe gaṇamajjhe ca, tathā vuḍḍhatare puggale appatirūpakaraṇaṃ. Evamādīti ādi-saddena antaragharappavesane aññattha ca yathāvuttato aññaṃ asāruppakiriyaṃ saṅgaṇhāti. Tatthevāti saṅghamajjhe gaṇamajjhe puggalassa ca vuḍḍhassa santike.
所谓『二重因缘』，是指与两位长老所依附的事相有关的缘起。『不善因缘』者，是比库们的不善之因缘法。『施加』指加在、建立。即如同在僧团中或团体中，对于年长者来说，是一种不善之因缘故。『如此以起』，以起始字说明内舍入境时，其他处所则依前所言采取另一种不善之行为相应。『正是此故』，指在僧团中心、团体中以及与年长比库的亲近处。
Yathāvuttesu aññesu ca tesu ṭhānesu. Pāpicchatāpi manopāgabbhiyanti eteneva kodhūpanāhādīnaṃ samudācāro manopāgabbhiyanti dassitaṃ hoti.
如同前所说，在其他处所上，也是如此。即使有不良之心念进入，也因为此而生起愤恨、怨恨等习气行为，心念因之生起，这是事实所现。
Ekato bhāriyanti piṭṭhipassato onataṃ. Vāyupatthambhanti cittasamuṭṭhānavāyunā upatthambhanaṃ. Anubbejetvā cittanti ānetvā sambandho. Cittassa hi tato anubbejanaṃ tadanunayanaṃ. Tenāha ‘‘sampiyāyamāno oloketī’’ti. Vāyupatthambhakaṃ gāhāpetvāti kāyaṃ tathā upatthambhakaṃ katvā.
一方面，因妻子怀孕时苦恼，心被触动。风息阻碍，心念因风息所起而被抑制。吸入后心境生起，内在联系。心因故后续的生起与连绵，因此说『正加恩爱地观察』。所谓风息阻碍，指用身以此方式加以阻碍。
Opammasaṃsandanaṃ suviññeyyameva. Kāmagiddhatāya hīnādhimuttiko, avisuddhasīlācāratāya micchāpaṭipanno.
比喻比附是极其微妙难解的。因堕入欲界欲火，是较低的觉悟。因行为不净以戒律不清净，所作错误行为。
Aṅgulīhi nikkhantapabhā ākāsasañcalanena diguṇā hutvā ākāse vicariṃsūti āha ‘‘yamakavijjutaṃ cārayamāno viyā’’ti. ‘‘Ākāse pāṇiṃ cālesī’’ti padassa aññattha anāgatattā ‘‘asambhinnapada’’nti vuttaṃ. Attamanoti pītisomanassehi gahitamano. Yañhi cittaṃ anavajjaṃ pītisomanassasahitaṃ, taṃ sasantakaṃ hitasukhāvahattā. Tenāha ‘‘sakamano’’tiādi. Na domanassena…pe… gahitamano sakacittassa tabbiruddhattā. Purimanayenevāti ‘‘idāni yo hīnādhimuttiko’’tiādinā pubbe vuttanayeneva.
指手指伸出，轻微波动，如天空之运动双重成倍。说是『有对仗之功夫的技艺在施行』。『在空中挪动手掌』，是指未来不现时称为『断尽相』。『自身心』者，是由喜乐心安所形成的心。若心为无过失、具喜乐之心住于其中，则被调伏而产生利益悦乐。故言『转动中之行者』。所谓风息阻止，是以身阻碍。非由忧苦心而生，因内心调伏逆阻。前面所说『现在是低劣觉悟者』等语，皆为先前阐述之言。
Pasannākāranti pasannehi kātabbakiriyaṃ. Taṃ sarūpato dasseti ‘‘cīvarādayo paccaye dadeyyu’’nti. Tathabhāvāyāti yadatthaṃ bhagavatā dhammo desito, yadatthañca sāsane pabbajjā, tadatthāya . Rakkhaṇabhāvanti apāyabhayato ca rakkhaṇajjhāsayaṃ. Candopamādivasenāti ādi-saddena ākāse calitapāṇi viya katthaci alaggatāya parisuddhajjhāsayatā sattesu kāruññanti evamādīnaṃ saṅgaho.
所谓『明朗相』，即以明朗之身行事。其形态显现，是指『以衣钵等条件施与』。『如此本意』，谓这正是世尊所教法，所依三皈五戒与出家法。所谓守护心态，因畏惧恶道而产生守护之心。以月亮比喻众生心志洁净纯净。本义是指于此聚集慈悲等法门，且依此为依据加以概说。
Candūpamasuttavaṇṇanā niṭṭhitā. · 《月喻经》注释完毕。
4. Kulūpakasuttavaṇṇanā四、《常访俗家经》注释
§147
147. Kulāni upagacchatīti kulūpako. Sandīyatīti sabbaso dīyati, avakhaṇḍīyatīti attho. Sā pana avakhaṇḍiyanā dukkhāpanā aṭṭiyanā hotīti vuttaṃ ‘‘aṭṭīyatī’’ti. Tenāha bhagavā ‘‘so tatonidānaṃ dukkhaṃ domanassaṃ paṭisaṃvedayatī’’ti. Vuttanayānusārena heṭṭhā vuttanayassa anusaraṇena.
147. 『族』者，即亲族；『往来』者，指进入其间。『族子』是指家族成员。『过渡』者，指全部延续传递；『不破坏』者，是指维持不碎裂的意义。此处所说的不破坏，乃是指根本痛苦与痛苦之根的消减，因此称为『消减』。世尊说：『由此原因而生的痛苦，称为忧愁。』依照所说之意，下文循此说法展开。
Kulūpakasuttavaṇṇanā niṭṭhitā. · 《常访俗家经》注释完毕。
5. Jiṇṇasuttavaṇṇanā五、《年老经》注释
§148
148.Chinnabhinnaṭṭhāne chiddassa aputhulattā aggaḷaṃ adatvāva suttena saṃsibbanamattena aggaḷadānena ca chidde puthule. Nibbasanānīti ciranisevitavasanakiccāni, paribhogajiṇṇānīti attho. Tenāha ‘‘pubbe…pe… laddhanāmānī’’ti, saññāpubbako vidhi aniccoti ‘‘gahapatānī’’ti vuttaṃ yathā ‘‘vīriya’’nti.
148. 『断裂』与『分裂』之处，称断裂。将破碎之物不使松散，乃是基于受持戒律和供养施舍的庄严表现。『灭尽』指长期使用并清理用过的衣物之义；『使用过且被消耗』亦是此义。故说『先前获取之物等』，此为表象先行之法则，亦称为『不可常』，正如称为『居家众』时所说『精进』一样。
Senāpatinti senāpatibhāvinaṃ, senāpaccārahanti attho. Attano kammenāti attanā kātabbakammena. Soti satthā. Tasminti mahākassapatthere karotīti sambandho. Na karotīti vuttamatthaṃ vivaranto ‘‘kasmā’’tiādimāha. Yadi satthā dhutaṅgāni na vissajjāpetukāmo, atha kasmā ‘‘jiṇṇosi dāni tva’’ntiādimavocāti āha ‘‘yathā panā’’tiādi.
Senāpati指军中统领之职，且称作军吏长官之意。『自己所为』是指自作因缘。Soti指师者。故说，于长老大咖萨巴处有此关联。释义说明其不为，故问『为何』等。若师不愿放弃执著，则为何说『你已年老』等？遂答『如是』等。
Diṭṭhadhammasukhavihāranti imasmiṃyeva attabhāve phāsuvihāraṃ. Amānusikā savanaratīti atikkantamānusikāya araññasadduppattiyā araññehaṃ vasāmīti vivekavāsūpanissayādhīnasaddasavanapaccayā dhammarati uppajjati. Aparoti añño, dutiyoti attho. Tatthevāti tasmiṃyeva ekassa viharaṇaṭṭhāne viharaṇasamaye ca phāsu bhavati cittavivekasambhavato. Tenāha ‘‘ekassa ramato vane’’ti.
『见法安乐住』，是指在此自身状态中安住于轻安法；『非人声』，是指超越普通声音之荒野妙音。于此独处之所，因安静清净，闻乐法声音而生安适之悦。『不转他人』，指次第义。『也是如此』者，指于此单一修持处，在修持时身心安详清明，生起心之清净。故说『于独处之林中安住』。
Tathāti yathā āraññikassa rati, tathā piṇḍapātikassa labbhati diṭṭhadhammasukhavihāro. Esa nayo sesesu. Apiṇḍapātikādhīno itarassa visesajotakoti tamevassa visesaṃ dassetuṃ ‘‘akālacārī’’tiādi vuttaṃ.
『如是』者，犹如于荒野之修习者之乐，亦如乞食者于食得见法安乐中的状态。此理适用于其他情形。对于以乞食为业者，对他者产生分别心之说法，故称为『不宜时行者』等。
Amhākaṃ salākaṃ gahetvā bhattatthāya gehaṃ anāgacchantassa sattāhaṃ na pātetabbanti sāmikehi dinnattā sattāhaṃ salākaṃ na labhati, na katikavasena. Piṇḍacārikavatte avattanato ‘‘yassa cesā’’tiādi vuttaṃ.
持有此杖者，为了食事而未归家者，若七日内不遇比库之施舍，则不应收受；被施舍人亦不会在七日内获得此杖，不可视作私物。此依乞食游方之规矩，故称『若有其物』等。
Paṭhamataraṃ kātabbaṃ yaṃ, taṃ vattaṃ, itaraṃ paṭivattaṃ. Mahantaṃ vā vattaṃ, khuddakaṃ paṭivattaṃ. Keci ‘‘vattapaṭipatti’’nti paṭhanti, vattassa karaṇanti attho. Uddharaṇa-atiharaṇa-vītiharaṇavossajjana-sannikkhepana-sannirumbhanānaṃ vasena cha koṭṭhāse. Garubhāvenāti thirabhāvena.
初者所当作者，即为常行之法；余者却为反行。或为大行，或为小反。亦有人诵“行法”者，谓行即施为之义。此处所说者，依托破除、拔出、断灭、放下、抛洒、同聚、集合、拔除之意，分段说明之。所谓“粗重”者，即稳固不动之意。
‘‘Amukasmiṃ senāsane vasantā bahuṃ vassavāsikaṃ labhantī’’ti tathā na vassavāsikaṃ pariyesanto carati vassavāsikasseva aggahaṇato. Tasmā senāsanaphāsukaṃyeva cinteti. Tena bahuparikkhārabhāvena phāsuvihāro natthi parikkhārānaṃ rakkhaṇapaṭijagganādidukkhabahulatāya. Appicchādīnanti appicchasantuṭṭhādīnaṃyeva labbhati diṭṭhadhammasukhavihāro.
“某于军营中久居，获为久住宾客”者，若不求久住，亦不游走，实唯如久住般安住。故仅思军营之安稳。以此多繁之便利，致无正当的修养安住。因守护、反撒等法，烦恼繁多，故无法长久安逸。所谓“不贪等”者，唯得无贪及满足等之现法安乐而已。
Jiṇṇasuttavaṇṇanā niṭṭhitā. · 《年老经》注释完毕。
6. Ovādasuttavaṇṇanā六、《教诫经》注释
§149
149.Attano ṭhāneti sabrahmacārīnaṃ ovādakaviññāpakabhāvena attano mahāsāvakaṭṭhāne ṭhapanatthaṃ. Atha vā yasmā ‘‘ahaṃ dāni na ciraṃ ṭhassāmi, tathā sāriputtamoggallānā, ayaṃ pana vīsaṃvassatāyuko, ovadanto anusāsanto mamaccayena bhikkhūnaṃ mayā kātabbakiccaṃ karissatī’’ti adhippāyena bhagavā imaṃ desanaṃ ārabhi. Tasmā attano ṭhāneti satthārā kātabbaovādadāyakaṭṭhāne. Tenāha ‘‘evaṃ panassā’’tiādi. Yathāha bhagavā ‘‘ovada, kassapa…pe… tvaṃ vā’’ti. Dukkhena vattabbā appadakkhiṇaggāhibhāvato. Dubbacabhāvakaraṇehīti kodhūpanāhādīhi. Anusāsaniyā padakkhiṇaggahaṇaṃ nāma anudhammacaraṇaṃ, chinnapaṭipatti katā vāmaggāho nāmāti āha ‘‘anusāsani’’ntiādi. Atikkamma vadanteti aññamaññaṃ atikkamitvā atimaññitvā vadante. Bahuṃ bhāsissatīti dhammaṃ kathento ko vipulaṃ katvā kathessati. Asahitanti pubbenāparaṃ nasahitaṃ hetupamāvirahitaṃ. Amadhuranti na madhuraṃ na kaṇṇasukhaṃ na pemanīyaṃ. Lahuññeva uṭṭhāti appavattanena kūlaṭṭhānaṃ viya tassa kathanaṃ.
149.“自处”是为众修行者谏示训诲之标志，乃立于自身大弟子所居之处。又曰：「我今不久当立，如沙利子与摩嘎剌那，此人虽年届二十，正以训诲命我为比库所当作事。」佛陀由此开示教法，故名立于自身所。故言“如是自处”者，如佛所言：“当教诫，咖萨巴等……你亦当教诫。”苦者宜行，最应以谦顺奉受之态。由其恶性作业，致诸忿怒挑发等难故障。所谓劝导守受，正法行为，是断绝邪行，弃恶为善，故言“劝导”乃至。谓彼互相越越，轻视彼此，谓之“过言”。多言者，明法深广，将大作宣，于前后不甚相应，谓为“无助”。由非甘美，非悦耳，非爱人，言辞轻薄，其言末升，如岸上细微嫩草矣。
Ovādasuttavaṇṇanā niṭṭhitā. · 《教诫经》注释终了。
7. Dutiyaovādasuttavaṇṇanā七、《第二教诫经》注释
§150
150.Okappanasaddhāti saddheyyavatthuṃ ogāhitvā ‘‘evameta’’nti kappanasaddhā. Kusaladhammajānanapaññāti anavajjadhammānaṃ sabbaso jānanapaññā. Parihānanti sabbāhi sampattīhi parihānaṃ. Na hi kalyāṇamittarahitassa kāci sampatti nāma atthīti.
150.所谓“坚信犹如砍入坚物”，谓释义诚切，言为肯定。善法之生与智慧，乃无过失行事之全知。所谓“破坏”者，诸功德全废之意。无善友者，实无任何功德可立，故言如是。
Dutiyaovādasuttavaṇṇanā niṭṭhitā. · 《第二教诫经》注释终了。
8. Tatiyaovādasuttavaṇṇanā八、《第三教诫经》注释
§151
151.Pubbeti paṭhamabodhiyaṃ. Etarahīti tato pacchime kāle. Kāraṇapaṭṭhapaneti kāraṇārambhe. Tesu vuttaguṇayuttesu theresu. Tasminti tasmiṃ yathāvuttaguṇayutte puggale. Evaṃ sakkāre kayiramāneti ‘‘bhaddako vatāyaṃ bhikkhū’’ti ādarajātehi bhikkhūhi sakkāre kayiramāne. Ime sabrahmacārī. ‘‘Ehi bhikkhū’’ti taṃ bhikkhuṃ attano mukhābhimukhaṃ karontā vadanti. Yañhi tanti ettha tanti nipātamattaṃ upaddavoti vuccati anatthajananato. Patthayati bhajati bajjhatīti patthanā, abhisaṅgoti āha ‘‘abhipatthanāti adhimattapatthanā’’ti.
151.先者，为初发心；该者，为后时。所谓“因缘始发”，即于彼所述诸具德长老中。以此故中，彼于应被敬重者言：“此比库贤善”，乃由受敬相而敬重之。此等皆修行者。谓“来，比库”，即以自身向彼比库面语。谓中所生起之语，即所有事尽成语，谓为烦恼。谓“由缘起”，谓“对缘起”即重念取缘。
Tatiyaovādasuttavaṇṇanā niṭṭhitā. · 《第三教诫经》注释终了。
9. Jhānābhiññasuttavaṇṇanā九、《禅那与证智经》注释
§152
152.Yāvadevāti iminā samānatthaṃ ‘‘yāvade’’ti idaṃ padanti āha ‘‘yāvade ākaṅkhāmīti yāvadeva icchāmī’’ti. Yadicchakaṃ jhānasamāpattīsu vasībhāvadassanatthaṃ tadetaṃ āraddhaṃ. Vitthāritameva, tasmā tattha vitthāritameva gahetabbanti adhippāyo. Āsavānaṃ khayāti āsavānaṃ khayahetu ariyamaggena sabbaso āsavānaṃ khepitattā. Apaccayabhūtanti ārammaṇapaccayabhāvena apaccayabhūtaṃ.
152.“至于多少”此词同义谓之“多少”。谓“欲求若多少，唯愿尔为”，此乃对禅定境界住持见解之启示也。不过详细说明，应如是见故为准。谓“习气灭绝”，谓习气灭众因缘，诸漏因缘均已除尽。所谓“依缘起”即依缘而生之义。
Jhānābhiññasuttavaṇṇanā niṭṭhitā. · 《禅那与证智经注释》结束。
10. Upassayasuttavaṇṇanā第十《住处经注释》。
§153
153. Lābhasakkārahetupi ekacce bhikkhū bhikkhunupassayaṃ gantvā bhikkhuniyo ovadanti, evamevaṃ ayaṃ pana thero na lābhasakkārahetu bhikkhunupassayagamanaṃ yācati, atha kasmāti āha ‘‘kammaṭṭhānatthikā’’tiādi. Eso hi ānandatthero ussukkāpetvā paṭipattiguṇaṃ dassento yasmā tā bhikkhuniyo catusaccakammaṭṭhānikā, tasmā pañcannaṃ upādānakkhandhānaṃ udayabbayādipakāsaniyā dhammakathāya vipassanāpaṭipattisampadaṃ dassesi. Aniccādilakkhaṇāni ceva udayabbayādike ca sammā dassesi. Hatthena gahetvā viya paccakkhato dassesi. Samādapesīti tattha lakkhaṇārammaṇikavipassanaṃ samādapesi. Yathā vīthipaṭipanno hutvā pavattati, evaṃ gaṇhāpesi. Samuttejesīti vipassanāya āraddhāya saṅkhārānaṃ udayabbayādīsu upaṭṭhahantesu yathākālaṃ paggahasamupekkhaṇehi bojjhaṅgānaṃ anupavattanena bhāvanāmajjhimavīthiṃ pāpetvā yathā vipassanāñāṇaṃ suppasannaṃ hutvā vahati, evaṃ indriyānaṃ visadabhāvakaraṇena vipassanācittaṃ sammā uttejesi, nibbānavasena vā samādapesi. Sampahaṃsesīti tathā pavattiyamānāya vipassanāya samappavattabhāvanāvasena upari laddhabbabhāvanāvasena cittaṃ sampahaṃsesi, laddhassādavasena suṭṭhu tosesi. Evamettha attho veditabbo.
153. 关于利益和尊重的缘由，有些比库到比库尼的住处，比库尼向他们开示。世尊长老中，有一位并不因利益或尊重之故请求前往比库尼住处。问其缘由，他答曰是“业处利益”等。此乃安难多长老启发勤奋的修行善法，示现其因，比库尼具足四圣谛的业处，且论述五蕴贪着因缘的起灭标示，具足法义的内观修行功德。彼示无常等三法相，以及起灭等变化，俱为正见示现。如同手持体察亲示依缘法相，正是由相境禅定的清晰内观所指示。犹如行路者观察道路情况，一一接纳领会。所谓熏进，即内观修习，见行起灭缘起事理，适时领会觉支增长，不中断修内观，达彼慧顺畅而流转。修者以净化根窍令内观念心精进，即成熏进，相续深入，甚至于涅槃状态亦由此引导。所谓涵摄，是正行正修内观得胜、顺利时，因成所成喜集体会。此理当深切体知。
Manute pariññādivasena saccāni bujjhatīti muni. Teti taṃ. Upayogatthe hi idaṃ sāmivacanaṃ. Uttarīti upari, tava yathābhūtasabhāvato paratoti attho. Pakkhapatito agatigamanaṃ atirekaokāso. Upaparikkhīti anuvicca nivārako na bahumato. Buddhapaṭibhāgo thero. ‘‘Bālā bhikkhunī dubbhāsitaṃ āhā’’ti avatvā ‘‘khamatha, bhante’’ti vadantena pakkhapātena viya vuttaṃ hotīti āha ‘‘ekā bhikkhunī na vāritā’’tiādi.
借由智慧等清净，译为正确真理者称为圣者。故此之义，「此语用法乃平常说话语」。所谓“上”，指向超越自己本性之他者。谓断绝偏见，乃不偏不倚之空间。所谓“详细检验”，即审察、制止怀疑、不多疑。此语系佛意长老所表讷。谓“愚痴比库尼说恶语”，听者对其说请“宽恕，尊者”，本如断臂断肢般述及分解，故曰“一比库尼不受责备”等开示。
Cutā saliṅgato naṭṭhā, desantarapakkamena adassanaṃ na gatā. Kaṇṭakasākhā viyāti kuraṇṭakaapāmaggakaṇṭakalasikāhi sākhā viya.
切断缠结之物消失，因地理角落转变而未得所见。形如荆棘藤枝蔓延，似苦刺带锋利如栗荚钩刺之枝，搅乱延展。
Upassayasuttavaṇṇanā niṭṭhitā. · 《住处经注释》结束。
11. Cīvarasuttavaṇṇanā第十一《衣经注释》。
§154
154. Rājagahassa dakkhiṇabhāge giri dakkhiṇāgiri ṇa-kāre a-kārassa dīghaṃ katvā, tassa dakkhiṇabhāge janapadopi ‘‘dakkhiṇāgirī’’ti vuccati, ‘‘girito dakkhiṇabhāgo’’ti katvā. Ekadivasenāti ekena divasena uppabbājesuṃ tesaṃ saddhāpabbajitābhāvato.
154. 在王舍城南方，有一座山，名为南山。此山分割长为不规则形体，因此南侧名为南山，称其为“南方之山”。一日之间，因信心乏缺，众生出离不生。
Yattha cattāro vā uttari vā bhikkhū akappiyanimantanaṃ sādiyitvā pañcannaṃ bhojanānaṃ aññataraṃ bhojanaṃ ekato paṭiggaṇhitvā bhuñjanti, etaṃ gaṇabhojanaṃ nāma, taṃ tiṇṇaṃ bhikkhūnaṃ bhuñjituṃ vaṭṭatīti ‘‘tikabhojanaṃ paññatta’’nti vacanena gaṇabhojanaṃ paṭikkhittanti vuttaṃ hoti. Tayo atthavase paṭicca anuññātattāpi ‘‘tikabhojana’’nti vadanti.
若有四人或更多比库，经不许可之邀约，接受五种饭食之中之一饭食，合食此饭，即称为“共同饭食”，谓三人共同用膳合规幅度内，他人不可介入而共食。虽在三人以下，若允许共享，仍名为三食。
‘‘Dummaṅkūnaṃ niggaho eva pesalānaṃ phāsuvihāro’’ti idaṃ ekaṃ aṅgaṃ. Tenevāha ‘‘dummaṅkūnaṃ niggahenevā’’tiādi. ‘‘Yathā devadatto…pe… saṅghaṃ bhindeyyu’’nti iminā kāraṇena tikabhojanaṃ paññattaṃ.
「笨懦之人受束缚，乃苦难游处」此为其中一部分戒规言说。有云“笨懦者自缚自身”，又如“譬如天行人……断僧团”以此理由判所称为三食的规矩成立。
Atha kiñcarahīti atha kasmā tvaṃ asampannagaṇaṃ bandhitvā carasīti adhippāyo. Asampannāya parisāya cārikācaraṇaṃ kulānuddayāya na hoti, kulānaṃ ghātitattāti adhippāyena thero ‘‘sassaghātaṃ maññe carasī’’tiādimavoca.
于是，某人为何称你为不完善的众生，却仍然拘缚他们而流浪呢？因为不完善的团体修行中游走生活，是为家族兴旺而非为家族灭亡。因此，长老以主意说：“我想你是在自取其害地流浪。”
Sodhento tassā ativiya parisuddhabhāvadassanena. Uddisituṃ na jānāmi tathā cittasseva anuppannapubbattā. Kiñcanaṃ kilesavatthu. Saṅgahetabbakhettavatthu palibodho, ālayo apekkhā. Okāsābhāvatoti bahukiccakaraṇīyatāya kusalakiriyāya okāsābhāvato. Sannipātaṭṭhānatoti saṅketaṃ katvā viya kilesarajānaṃ tattha sannijjhapavattanato.
此句意在净化，其极为清净的状态显现出来。我不知如何指出，因心中尚未生起前行感。所谓污染之所，应当了解聚集之场所及住所期待。所谓缺少时机，是指为多务而难以行善的缺失。所谓会合之地，是以象征性手段表示污染与纯净在此虔诚相会出现。
Sikkhattayabrahmacariyanti adhisīlasikkhādisikkhattayasaṅgahaṃ brahmaṃ seṭṭhaṃ cariyaṃ. Khaṇḍādibhāvāpādanena akhaṇḍaṃ katvā. Lakkhaṇavacanañhetaṃ. Kiñci sikkhekadesaṃ asesetvā ekanteneva paripūretabbatāya ekantaparipuṇṇaṃ. Cittuppādamattampi saṃkilesamalaṃ anuppādetvā accantameva visuddhaṃ katvā pariharitabbatāya ekantaparisuddhaṃ. Tato eva saṅkhaṃ viya likhitanti saṅkhalikhitaṃ. Tenāha ‘‘likhitasaṅkhasadisa’’nti. Dāṭhikāpi taggahaṇeneva gahetvā ‘‘massu’’tveva vuttaṃ, na ettha kevalaṃ massuyevāti attho. Kasāyena rattāni kāsāyāni.
所谓修行的根本，是收摄道心戒律等的总集，乃至最高圣洁的生活。破除片断不整，以召集完整特征之名。无一疏漏，绝对圆满，乃使心田毫无染污，究竟纯净，得以持护。于是如圈般书写文字，称之为“以文字写成圈状”。棍棒同样应当获得，称为“麻梭”，此非仅仅指麻梭本身。染色品如红色等亦称为麻梭。
Vaṅgasāṭakoti vaṅgadese uppannasāṭako. Esāti mahākassapatthero. Abhinīhārato paṭṭhāya paṇidhānato pabhuti, ayaṃ idāni vuccamānā. Aggasāvakadvayaṃ upādāya tatiyattā ‘‘tatiyasāvaka’’nti vuttaṃ. Aṭṭhasaṭṭhibhikkhusatasahassanti bhikkhūnaṃ satasahassañceva saṭṭhisahassāni ca aṭṭha ca sahassāni.
所谓“梵伽·沙塔”，意谓梵迦地区称沙塔者。此指大咖萨巴长老。因坚定决心和誓愿而致盛名，故今称之。以前称为两大初学弟子，后来又增添第三弟子，故称为“三弟子”。八十八万比库即一百千比库加六十千与八千。
Ayañca ayañca guṇoti sīlato paṭṭhāya yāva aggaphalā guṇoti kittento mahāsamuddaṃ pūrayamāno viya kathesi.
每一品德从品行开始，至顶圣果位，皆被比喻为正在渐渐填满大海的水流，借此夸赞其美德。
Kolāhalanti devatāhi nibbattito kolāhalo.
所谓喧闹，是天众所生起的喧哗声。
Khuddakādivasena pañcavaṇṇā. Taraṇaṃ vā hotu maraṇaṃ vāti mahoghaṃ ogāhanto puriso viya maccherasamuddaṃ uttaranto pacchāpi…pe… pādamūle ṭhapesi bhagavato dhammadesanāya maccherapahānassa kathitattā.
以小部为起始，分成五种颜色。人如同渡过湍流激荡、生死海洋的勇士，面对波涛汹涌，依然站稳脚根，成就世尊之法教断除生死之说。
Satthu guṇā kathitā nāma hontīti vuttaṃ ‘‘satthu guṇe kathentassā’’ti. Tato paṭṭhāyāti tadā satthu sammukhā dhammassavanato paṭṭhāya.
所谓宣扬师长的功德，曾言“必当颂扬师长的功德”。由此可知，于当时即在师长面前因听受法而坚定不忘。
Tathāgatamañcassāti tathāgatassa paribhogamañcassa. Dānaṃ datvā brāhmaṇassa purohitaṭṭhāne ṭhapesi. Tādisasseva seṭṭhino dhītā hutvā.
所谓如来榻，指如来的供奉座位。施与婆罗门首席祭师处，并将其作为给予。正如主人家长女一般庄重供养。
Adinnavipākassāti pubbe katūpacitassa sabbaso na dinnavipākassa. Tassa kammassāti tassa paccekabuddhassa patte piṇḍapātaṃ chinditvā kalalapūraṇakammassa. Tasmiṃyeva attabhāve sattasu ṭhānesu duggandhasarīratāya paṭinivattitā. Iṭṭhakapantīti suvaṇṇiṭṭhakapanti. Ghaṭaniṭṭhakāyāti tassa pantiyaṃ paṭhamaṃ ṭhapitaiṭṭhakāya saddhiṃ ghaṭetabbaiṭṭhakāya ūnā hoti. Bhaddake kāleti īdisiyā iṭṭhakāya icchitakāleyeva āgatāsi. Tena bandhanenāti tena silesasambandhena.
所谓不取业的果报者，是指过去完全不施加不善行为之人，不生不取果报。此人的业为辟支佛，断除乞食业与充满恶业。其身分别三处恶臭气息回转。所谓金制车轮，即黄金制轮车。器皿制躯体意指其行轮置第一，随车轮之形状而外形略异。吉祥之意谓如此车轮乃应时而至。所谓缚缚即此业缘相续。
Olambakāti muttāmaṇimayā olambakā. Puññanti natthi no puññaṃ taṃ, yaṃ nimittaṃ yaṃ kāraṇā ito sukhumatarassa paṭilābho siyāti attho. Puññaniyāmenāti puññānubhāvasiddhena niyāmena. So ca assa bārāṇasirajjaṃ dātuṃ katokāso.
所谓稳固珍宝项链，即珍珠装饰的项圈。福报无有，福慧之因缘为极微妙的福报所成。福报因缘约束者，谓由福报功德的成就所约束。乃因此人有机会向巴拉那西王献礼物。
Phussarathanti maṅgalarathaṃ. Uṇhīsaṃ vālabījanī khaggo maṇipādukā setacchattanti pañcavidhaṃ rājakakudhabhaṇḍaṃ. Setacchattaṃ visuṃ gahitaṃ. Dibbavatthaṃ sādiyituṃ puññānubhāvacodito ‘‘nanu tātā thūla’’ntiādimāha.
所谓福轮，是吉祥之轮。温热之莲蓬、鸟、宝饰鞋、白伞共五种是帝王的排场器物。白伞紧握。为应得神圣福报，鼓励道“父亲啊，·这大小……”等语。
Pañca caṅkamanasatānīti ettha iti-saddena ādiatthena aggisālādīni pabbajitasāruppaṭṭhānāni saṅgaṇhāti.
所谓五种行住念者，此处以『此』字起头之意，摄取从袈裟舍起等受比库戒者的住持方式。
Sādhukīḷitanti ariyānaṃ parinibbutaṭṭhāne kātabbasakkāraṃ vadati.
所谓善戏弄，是指圣者们于涅槃境界所当作之恭敬。
Nappamajji nirogā ayyāti pucchitākāradassanaṃ. Parinibbutā devāti devī paṭivacanaṃ adāsi. Paṭiyādetvāti niyyātetvā. Samaṇakapabbajjanti samitapāpehi ariyehi anuṭṭhātabbapabbajjaṃ. So hi rājā paccekabuddhānaṃ vesassa diṭṭhattā ‘‘idameva bhaddaka’’nti tādisaṃyeva liṅgaṃ gaṇhi.
“Nappamajji nirogā”之义，为问答形式之现耶？答曰：涅槃者，被称为诸天。‘Niyyātetvā’意即把握并遣出。‘比库出家’乃指戒行圆满之圣人所应行之出家。正如王者见于辟支佛之所住，即以『此即吉祥』等标志而辨识之。
Tatthevāti brahmalokeyeva. Vīsatime vasse sampatteti āharitvā sambandho. Brahmalokato āgantvā nibbattattā brahmacariyādhikārassa cirakālaṃ saṅgahitattā ‘‘evarūpaṃ kathaṃ mā kathethā’’tiādimāha.
“Tatthevāti”指于梵天界。第二十年年满时得成就，因缘带来。拜访梵天而生，长期持戒并修正道，问『此类之形体如何不得？』等语。
Vīsati dharaṇāni ‘‘nikkha’’nti vadanti. Alabhanto na vasāmīti saññāpessāmīti sambandho.
二十达拿称为『尼卡』。『若得不到，我便不住』——此为『我将使她明白』之关联语意。
Itthākaroti itthiratanassa uppattiṭṭhānaṃ. Ayyadhītāti amhākaṃ ayyassa dhītā, bhaddakāpilānīti attho. Pasādarūpena nibbisiṭṭhatāya ‘‘mahāgīva’’nti paṭimāya sadisabhāvamāha. Tenāha ‘‘ayyadhītāyā’’tiādi.
『生起如此』者，谓女宝出生之处。『尊女』者，谓我等尊者之女儿，即帕达咖毕拉尼之义。因其具有令人生信之相貌而出类拔萃，故以『大颈』像之相似性说之。因此说『尊女』等语。
Samānapaṇṇanti sadisapaṇṇaṃ, kumārassa kumāriyā ca vuttantapaṇṇaṃ. Ito ca etto cāti te purisā samāgamaṭṭhānato magadharaṭṭhe mahātitthagāmaṃ maddaraṭṭhe sāgalanagarañca uddissa pakkamantā aññamaññaṃ vissajjentā nāma hontīti ‘‘ito ca etto ca pesesu’’nti vuttā.
所谓“同等五百”，是指男孩、女孩各五百人之数。此处“此者、彼者”是说，这些男子由于会面地点缘故，从摩竭陀国的摩诃提头迦摩村、摩逹国的舍迦罗那加往来，互相辞别而别称“此者、彼者”。
Pupphadāmanti hatthihatthappamāṇaṃ pupphadāmaṃ. Tāni pupphadāmāni. Teti ubho bhaddā ceva pippalikumāro ca. Lokāmisenāti gehassitapemena, kāmassādenāti attho. Asaṃsaṭṭhāti na saṃsaṭṭhā . Vicārayiṃsu ghaṭe jalantena viya padīpena ajjhāsayena samujjalantena vimokkhabījena samussāhitacittā. Yantabaddhānīti sassasampādanatthaṃ tattha tattha iṭṭhakadvārakavāṭayojanavasena yantabaddhaudakanikkhamanatumbāni. Kammantoti kasikammakaraṇaṭṭhānaṃ. Dāsagāmāti dāsānaṃ vasanagāmā.
所谓“花束”，是指象牙大小的花束，那些即是花束。这里二人均善，而有薜荔的少年。“世间尊者”者，意指因对家眷挚爱的情感；“欲望爱乐”之义。“不相缠绕”是说不互相缠绕纠结。他们思虑深重，好似器皿中燃烧火焰，用微妙灯火的心念在显扬，以解脱种子而心念相互感应。所谓系缚，是为了获得麻绳等所形成的系缚，架门或篱笆的围绕。所谓“功夫”是指田地耕作之处。所谓“奴婢村”，是指奴婢所居住的村落。
Osāpetvāti pakkhipitvā. Ākappakuttavasenāti ākāravasena kiriyāvasena ca. Ananucchavikanti pabbajitavesassa ananurūpaṃ. Tassa matthaketi dvedhāpathassa dvidhābhūtaṭṭhāne.
所谓“放下”，是指投掷抛掷。“因形状、动作等而紧急”，意指以形体或行为方式迫切迅速。“不相称”，是指乞戒衣不相匹配。所言“中间”，是指二条道路的分叉处。
Etesaṃ saṅgahaṃ kātuṃ vaṭṭatīti nisīdīti sambandho. Sā pana satthu tattha nisajjā edisīti dassetuṃ ‘‘nisīdanto panā’’tiādi vuttaṃ. Tattha yā buddhānaṃ aparimitakālasaṅgahitā acinteyyāparimeyyapuññasambhārūpacayanibbattā nirūpitasabhāvabuddhaguṇavijjotitā lakkhaṇānubyañjanasamujjalā byāmappabhāketumālālaṅkatā sabhāvasiddhatāya akittimā rūpakāyasirī, taṃyeva mahākassapassa adiṭṭhapubbaṃ pasādasaṃvaḍḍhanatthaṃ aniggahetvā nisinno bhagavā ‘‘buddhavesaṃ gahetvā…pe… nisīdī’’ti vutto. Asītihatthaṃ padesaṃ byāpetvā pavattiyā ‘‘asītihatthā’’ti vuttā. Satasākhoti bahusākho anekasākho. Suvaṇṇavaṇṇo ahosi nirantaraṃ buddharasmīhi samantato samokiṇṇattā. Evaṃ vuttappakārena veditabbā.
“汇集这些”的意思是“集合起来”，谓之“坐处”的关联。“这里即是佛的安坐之处”，以示“坐着”等语。“那里诸佛以无量劫的聚集时代，由于无忧无量之功德集成而产生，本质明确的佛陀智慧光明照耀，以及标志表征相续发扬，光辉永恒且庄严，具实性和美德”，为当时大迦叶尊者所确立，世尊安坐于此曰“取佛相接……安坐”。“三十肘地方”由广布而起，称为“三十肘”。“百枝”是指众多枝杈，或许有多枝。“呈现金色光辉，由佛光普遍照耀四方”。应当由此明了所言。
Rājagahaṃ nāḷandanti ca sāmiatthe upayogavacanaṃ antarāsaddayogatoti āha ‘‘rājagahassa nāḷandāya cā’’ti. Na hi me ito aññena satthārā bhavituṃ sakkā diṭṭhadhammikasamparāyikaparamatthehi sattānaṃ yathārahaṃ anusāsanasamatthassa aññassa sadevake abhāvato. Na hi me ito aññena sugatena bhavituṃ sakkā sobhanagamanaguṇagaṇayuttassa aññassa abhāvato. Na hi me ito aññena sammāsambuddhena bhavituṃ sakkā sammā sabbadhammānaṃ sayambhuñāṇena abhisambuddhassa abhāvato. Imināti ‘‘satthā me, bhante’’ti iminā vacanena.
关于“王舍城”和“那烂陀”二词，为表示所有权而使用通假说法，谓之“中间相连”。文中说：“王舍城的那烂陀等处”，“不然，我已无能由他师教导，故受教而执行真实教法，依止最高实相精妙者及同界同僚。又不由他圣者教导，无法供成为美妙庄严具足之仙人。又不由他正觉成佛，无法为真正具足诸法自知自在具慧者。”此处“是谓‘师我’”者。
Ajānamānova sabbaññeyyanti adhippāyo. Sabbacetasāti sabbaajjhattikaṅgaparipuṇṇacetasā. Samannāgatanti sampannaṃ sammadeva anu anu āgataṃ upagataṃ. Phaleyyāti vidāleyya. Vilayanti vināsaṃ.
“好像不知一样”谓其不可完全知晓之事。“悉知心”是指具足一切内在欲望的心态圆满。“具备”、“完善”，实则是正当且接近、到来的意涵。“丰富”的意谓及之。“消灭”为破坏或灭除之意。
Evaṃ sikkhitabbanti idāni vuccamānākārena. Hirottappassa bahalatā nāma vipulatāti āha ‘‘mahanta’’nti. Paṭhamataramevāti pageva upasaṅkamanato. Tathā atimānapahīno assa, hiriottappaṃ yathā saṇṭhāti. Kusalasannissitanti anavajjadhammanissitaṃ. Aṭṭhikanti tena dhammena aṭṭhikaṃ. Ādito paṭṭhāya yāva pariyosānā savanacittaṃ ‘‘sabbaceto’’ti adhippetanti āha ‘‘cittassa thokampi bahi gantuṃ adento’’ti. Tena samodhānaṃ dasseti. Sabbena…pe… samannāharitvā ārambhato pabhuti yāva desanā nipphannā, tāva antarantarā pavattena sabbena samannāhāracittena dhammaṃyeva samannāharitvā. Ṭhapitasototi dhamme nihitasoto. Odahitvāti apihitaṃ katvā. Paṭhamajjhānavasenāti idaṃ asubhesu tasseva ijjhato, itaratthañca sukhasampayuttatā vuttā.
此处所言“应当如此修习”，乃以当前所称之言句为准。“Hirottappassa bahalatā”指羞耻与惭愧的广大和深厚，因此说为“广大”。所谓“第一义”，乃指直接临近之义。如此，即表明弃除过度的自尊自重之后，方能持守羞耻惭愧。所谓「善依止者」，是指依止无瑕疵法。所谓“aṭṭhika”，依此法而建之原则。修习者务必由初始至终，用全神贯注之心听闻，即称为“全心”。所谓“心虽有滞碍亦难离”，表明即使心有所忿恨痛苦，亦不能令其外溢。其证据为全面恳切努力时，自性即由不良处业中获得所喜，反之则由善乐相连。
Saṃsārasāgare paribbhamantassa iṇaṭṭhāne tiṭṭhanti kilesā āsavasabhāvāpādanatoti āha ‘‘saraṇoti sakileso’’ti. Cattāro hi paribhogātiādīsu yaṃ vattabbaṃ, taṃ visuddhimaggattaṃ saṃvaṇṇanāsu vuttanayeneva veditabbaṃ. Ettha ca bhagavā paṭhamaṃ ovādaṃ therassa brāhmaṇajātikattā jātimānapahānatthamabhāsi, dutiyaṃ bāhusaccaṃ nissāya uppajjanakaahaṃkārapahānatthaṃ, tatiyaṃ upadhisampattiṃ nissāya uppajjanakaattasinehapahānatthaṃ. Aṭṭhame divaseti bhagavatā samāgatadivasato aṭṭhame divase.
如在轮回大海中漂泊之人，心中生成毒瘤与烦恼习气，故称其为“烦恼所依”的浊染。四种放纵等，是为应当守护之处，应当透过清净之道而见解此义。此处世尊首先就长老师徒身分，讲说断除生死之愚痴；其次依多闻清净，讲明断除骄慢；第三依证得定境，诠明断除自我执念。此三者皆于八日中一次一一呈现，正是世尊与弟子相聚时的论述。
Maggato okkamanaṃ paṭhamataraṃ bhagavatā samāgatadivaseyeva ahosi. Yadi arahattādhigamo pacchā, atha kasmā pāḷiyaṃ pageva siddhaṃ viya vuttanti āha ‘‘desanāvārassā’’tiādi. ‘‘Sattāhameva khvāhaṃ, āvuso saraṇo, raṭṭhapiṇḍaṃ bhuñji’’nti vatvā avasarappattaṃ arahattaṃ pavedento ‘‘aṭṭhamiyā aññā udapādī’’ti āha. Ayamettha desanāvārassa āgamo. Tato paraṃ bhagavatā attano kataṃ anuggahaṃ cīvaraparivattanaṃ dassento ‘‘atha kho, āvuso’’tiādimāha.
在世尊会集的第八日，首要进路已展现。若阿拉汉果证在后，何以巴利语仅说已成就，而语中称之为“讲说引擎”等？世尊说：“第七日，友人啊，休息于国家粮食。”说罢即宣示阿拉汉果位，“第八日有另大神通出世。”这是讲说引擎之起因。继而世尊示现自身所作之总集与衣物变换，“于是，友人啊”初次开示。
Antantenāti catugguṇaṃ katvā paññattāya saṅghāṭiyā antantena. Jātipaṃsukūlikena…pe… bhavituṃ vaṭṭatīti etena pubbe jātiāraññakaggahaṇena ca terasa dhutaṅgā gahitā evāti daṭṭhabbaṃ. Anucchavikaṃ kātunti anurūpaṃ paṭipattiṃ paṭipajjituṃ. Thero pārupīti sambandho.
“Antantenāti”意即经过四倍数的约定，表示以桑喀帝袈裟之终端为准。以出生尘积袈裟为例，继而原先出家整个过程中的三百余沐浴净衣，皆视作净行。谓此为适合而具体的实践。长老关系亦如是相应。
Bhagavato ovādaṃ bhagavato vā dhammakāyaṃ nissāya urassa vasena jātoti oraso. Bhagavato vā dhammasarīrassa mukhato sattatiṃsabodhipakkhiyato jāto. Teneva dhammajātadhammanimmitabhāvopi saṃvaṇṇitoti daṭṭhabbo. Ovādadhammo eva satthārā dātabbato therena ādātabbato ovādadhammadāyādo, ovādadhammadāyajjoti attho, taṃ arahatīti. Esa nayo sesapadesupi.
所谓“世尊的劝导或者依佛法体之背脊而生”，意谓发自佛法本体之口而生起七十圣觉支。由此观之，佛法的种子亦因此生起，故可视为佛法之起源。劝导法门即是指导阿拉汉所须的劝化之责，是为“劝导法主”的义。此义亦可见于后续章节。
‘‘Pabbajjā ca parisodhitā’’ti vatvā tassā sammadeva sodhitabhāvaṃ byatirekamukhena dassetuṃ, ‘‘āvuso, yassā’’tiādi vuttaṃ. Tattha evanti yathā ahaṃ labhiṃ, evaṃ so satthu santikā labhatīti yojanā. Sīhanādaṃ naditunti etthāpi sīhanādanadanā nāma desanāva, thero satthārā attano katānuggahameva anantarasutte vuttanayena ulliṅgeti, na aññathā. Na hi mahāthero kevalaṃ attano guṇānubhāvaṃ vibhāveti. Sesanti yaṃ idha asaṃvaṇṇitaṃ. Purimanayenevāti anantarasutte vuttanayeneva.
“出家同样已净化”，说明净化本身须以唯一不同的角度表明其真相。说“友人，彼谁...”如初自我所获，亦即彼得世尊之接近，乃用距离的度量。所谓狮吼，是比喻此处之讲法风范，长老法师亦用相同的讲述方式来论述，即从未有异同。长老并非仅自我显扬，是间接教法所示。所谓“余下的尚未述说”，是论述尚赖后续经文明确说明。所谓“以前所说者”，仍依后续经典未完的说法。
Cīvarasuttavaṇṇanā niṭṭhitā. · 《衣经注释》结束。
12. Paraṃmaraṇasuttavaṇṇanā第十二《死后经注释》。
§155
155. Yathā atītakappe atītāsu jātīsu kammakilesavasena āgato, tathā etarahipi āgatoti tathāgato, yathā yathā vā pana kammaṃ katūpacitaṃ, tathā taṃ taṃ attabhāvaṃ āgato upagato upapannoti tathāgato, sattoti āha ‘‘tathāgatoti satto’’ti. Etanti ‘‘evaṃ hoti bhavati tiṭṭhati sassatisama’’nti evaṃ pavattaṃ diṭṭhigataṃ. Atthasannissitaṃ na hotīti diṭṭhadhammikasamparāyikaparamatthato sukhanti pasatthasannissitaṃ na hoti. Ādibrahmacariyakanti ettha maggabrahmacariyaṃ adhippetaṃ tassa padhānabhāvato. Tassa pana etaṃ diṭṭhigataṃ ādipaṭipadāmattaṃ na hoti anupakārakattā vilomanato ca. Tato eva itarabrahmacariyassapi anissayova. Sesaṃ vuttanayena veditabbaṃ.
如过去的时期中，在已逝的生生世世里，依业染污而至者既已来过，现在这位如来也同样来临。他所造作的不善业，逐一对应各自的自性而至，依次前来依止，如来由此说“有者即是如来”。此言“如来”意指“如此存在、如此发生，持久恒常”，是依所见而立的观念。然此观念非依真实义而成立，只是立于所见的习气，从究竟真义观法而论，非是必然成立。所谓初行梵行，在此指其业道梵行的主要性质。此见不独限于初入道时的见解，且不利有逆流之理，因而它亦非依止他梵行业而立。余下内容经过阐述可知。
Paraṃmaraṇasuttavaṇṇanā niṭṭhitā. · 《他人死经》注释完毕。
13. Saddhammappatirūpakasuttavaṇṇanā十三、《相似正法经》注释
§156
156. Ājānāti heṭṭhimamaggehi ñātamariyādaṃ anatikkamitvāva jānāti paṭivijjhatīti aññā, aggamaggapaññā. Aññassa ayanti aññā, arahattaphalaṃ. Tenāha ‘‘arahatte’’ti.
慧者不知小径，未超越亲族尊重，方得知反观，即明了更上道理的智慧。此为他慧，即正觉果位之慧。由此称谓“阿拉汉”。
Obhāseti obhāsanimittaṃ. ‘‘Cittaṃ vikampatī’’ti padadvayaṃ ānetvā sambandho. Obhāseti visayabhūte. Upakkilesehi cittaṃ vikampatīti yojanā. Tenāha ‘‘yehi cittaṃ pavedhatī’’ti. Sesesupi eseva nayo.
“明现”指示示现之相。连言“心动摇”以示联系。明现依境而生。因烦恼扰乱心故心摇动。因此说“由何心起动”，余义亦同。
Upaṭṭhāneti satiyaṃ. Upekkhāya cāti vipassanupekkhāya ca. Ettha ca vipassanācittasamuṭṭhānasantānavinimuttaṃ pabhāsanaṃ rūpāyatanaṃ obhāso. Ñāṇādayo vipassanācittasampayuttāva. Sakasakakicce saviseso hutvā pavatto adhimokkho saddhādhimokkho. Upaṭṭhānaṃ sati. Upekkhāti āvajjanupekkhā. Sā hi āvajjanacittasampayuttā cetanā. Āvajjanaajjhupekkhanavasena pavattiyā idha ‘‘āvajjanupekkhā’’ti vuccati. Puna upekkhāyāti vipassanupekkhāva anena samajjhattatāya evaṃ vuttā. Nikanti nāma vipassanāya nikāmanā apekkhā. Sukhumatarakileso vā siyā duviññeyyo.
“守护”即念。又说是以无分别观照守护。此处由依观醒心而生之解脱根本清净境界光明，称作色界光明。智慧等觉支俱与此观心结合。为具差别配合，于胜义趣有用，故名守护为念。无分别观照谓慈心乐意庄严气。因无散乱之守护而名“慈无分别”。又慈眼续修者，因成熟所以称慈无分别。又称无分别为观无分别。所谓完结，是入灭引导。微细烦恼或是二难知者。
Imāni dasa ṭhānānīti imāni obhāsādīni upakkilesuppattiyā ṭhānāni upakkilesavatthūni. Paññā yassa paricitāti yassa paññā paricitavatī yāthāvato jānāti. ‘‘Imāni nissāya addhā maggappatto phalappatto aha’’nti pavattaadhimāno dhammuddhaccaṃ dhammūpanissayo vikkhepo. Tattha kusalo hi taṃ yāthāvato jānanto na ca tattha sammohaṃ gacchati.
此为十处意，即由光明等生烦恼起处。处是烦恼所依之处。智慧谓彼智慧亲知如实。名曰“彼处依此得道果亦获得”，是立已证法为宗，故称立论。明者熟知，不致惑乱。
Adhigamasaddhammappatirūpakaṃnāma anadhigate adhigatamānibhāvāvahattā. Yadaggena vipassanāñāṇassa upakkileso, tadaggena paṭipattisaddhammappatirūpakotipi sakkā viññātuṃ. Dhātukathāti mahādhātukathaṃ vadati. Vedallapiṭakanti vetullapiṭakaṃ. Taṃ nāgabhavanato ānītanti vadanti. Vādabhāsitanti apare. Abuddhavacanaṃ buddhavacanena virujjhanato. Na hi sambuddho pubbāparaviruddhaṃ vadati. Tattha sallaṃ upaṭṭhapenti kilesavinayaṃ na sandissati, aññadatthu kilesuppattiyā paccayo hotīti.
“成就正法的表象”，谓非已成就而表现为成就之相。正见是可识知由慧观烦恼之分别相，亦识行为契合正法的表象。界论谓大界经。色界经谓色界藏。谓由龙居地取引。谓为辩论言说者。谓非佛语，乃与佛语相悖。真人不说反前之语。由此维持戒行，烦恼律昭然，不出现。于他处因烦恼生起，无缘此理。
Avikkayamānanti vikkayaṃ agacchantaṃ. Tanti suvaṇṇabhaṇḍaṃ.
不生灭者谓生灭之物，生灭者则谓生灭之行。金器如此。
Na sakkhiṃsu ñāṇassa avisadabhāvato. Esa nayo ito paresupi.
因智慧不明澈故，彼等不能见证。此为此处与他处之分。
Idāni ‘‘bhikkhū paṭisambhidāppattā ahesu’’ntiādinā vuttameva atthaṃ kāraṇato vibhāvetuṃ puna ‘‘paṭhamabodhiyaṃ hī’’tiādi vuttaṃ. Tattha paṭipattiṃ pūrayiṃsūti atīte kadā te paṭisambhidāvahaṃ paṭipattiṃ pūrayiṃsu? Paṭhamabodhikālikā bhikkhū. Na hi attasammāpaṇidhiyā pubbekatapuññatāya ca vinā tādisaṃ bhavati. Esa nayo ito paresupi. Tadā paṭipattisaddhammo antarahito nāma bhavissatīti etena ariyamaggena āsannā eva pubbabhāgapaṭipadā paṭipattisaddhammoti dasseti.
现在说「比库们已获得分解智慧」等语，因意欲说明其义，复说「初觉悟」等。彼时善行皆已圆满，彼等何时已具此分解智慧？即于初学修慧时。盖非以自觉决意与往昔福德，而有如此境界也。此处与他处之分。由此言可知，彼时实无断裂之行，相续正法故，以此缘经典言是所以上乘法之接近且依前修法之行，是谓法之相续也。
Dvīsūti suttābhidhammapiṭakesu antarahitesupi. Anantarahitameva adhisīlasikkhāyaṃ ṭhitassa itarasikkhādvayasamuṭṭhāpitato. Kiṃ kāraṇāti kena kāraṇena, aññasmiṃ dhamme antarahite aññatarassa dhammassa anantaradhānaṃ vuccatīti adhippāyo. Paṭipattiyā paccayo hoti anavasesato paṭipattikkamassa paridīpanato. Paṭipatti adhigamassa paccayo visesalakkhaṇapaṭivedhabhāvato. Pariyattiyeva pamāṇaṃ sāsanassa ṭhitiyāti adhippāyo.
所谓间断者，即经藏律藏中之间断法。意谓已坚立戒学者，仅断其他学处所聚之二法。何意何因？因彼处于一法上间断，而第二法则无断，故名间断。此为前行之缘；无遗地显现行得之法；行得之缘，为特征标记之知。此观点以文字学为教法存立之标准也。
Nanu ca sāsanaṃ osakkitaṃ pariyattiyā vattamānāyāti adhippāyo. Anārādhakabhikkhūti sīlamattassapi na ārādhako dussīlo. Imasminti imasmiṃ pātimokkhe. Vattantāti ‘‘sīlaṃ akopetvā ṭhitā atthī’’ti pucchi.
难道教法因文字学流传而堕坏乎？此为观点。所谓不尊敬比库者，乃非因无戒者，戒虽微薄但非恶者也。此处即本戒本戒律。问曰文字法云「若不动摇持戒则为有益」。
Etesūti evaṃ mahantesu sakalaṃ lokaṃ ajjhottharituṃ samatthesu catūsu mahābhūtesu. Tasmāti yasmā aññena kenaci atimahantenapi saddhammo na antaradhāyati, samayantarena pana vattabbameva natthi, tasmā. Evamāhāti idāni vuccamānākāraṃ vadati.
此为大者，故谓四大能令诸世普遍振奋。故他他处虽极大法无断；然而时代内之流转则不可断也。由此故今说法乃此意。
Ādānaṃ ādi, ādi eva ādikanti āha ‘‘ādikenāti ādānenā’’ti. Heṭṭhāgamanīyāti adhobhāgagamanīyā, apāyadukkhassa saṃsāradukkhassa ca nibbattakāti attho. Gāravarahitāti garukārarahitā. Patissayanaṃ nīcabhāvena patibaddhavuttitā, patisso patissayoti atthato ekaṃ, so etesaṃ natthīti āha ‘‘appatissāti appatissayā anīcavuttikā’’ti. Sesaṃ suviññeyyameva.
「取」起初为「取」，根本即是「取」之意，谓言『以取为本』。所谓「Heṭṭhāgamanīyā」者，是指「下行」之意，意指生于下界之苦、轮回之苦。所谓「Gāravarahitā」者，即去除沉重负担之意。所谓「Patissayanaṃ」者，是指与低贱态度相缚，根本即为「依赖」。此处「patisso patissayo」义为仅此一义。因为彼等无此故，称之为「appatissā」，谓无依赖、无固定，因无依赖故性亦无常。余者应详加理解。
Saddhammappatirūpakasuttavaṇṇanā niṭṭhitā. · 《相似正法经》注释完毕。
Sāratthappakāsiniyā saṃyuttanikāya-aṭṭhakathāya · 《显扬真义》——《相应部》注疏
Kassapasaṃyuttavaṇṇanāya līnatthappakāsanā samattā. · 《咖萨巴相应》注释之义理阐明完毕。