1. Khandhasaṃyuttaṃ · 1. 蕴相应义注

290 段 · CSCD 巴利原典

Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者

Saṃyuttanikāye · 相应部

Khandhavagga-aṭṭhakathā · 蕴品义注

1. Khandhasaṃyuttaṃ一、蕴相应

1. Nakulapituvaggo

第一章那库罗之父篇

1. Nakulapitusuttavaṇṇanā一、那咖喇父经义注

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1.Khandhiyavaggassa paṭhame bhaggesūti evaṃnāmake janapade. Susumāragireti susumāragiranagare. Tasmiṃ kira māpiyamāne susumāro saddamakāsi, tenassa ‘‘susumāragira’’ntveva nāmaṃ akaṃsu. Bhesakaḷāvaneti bhesakaḷāya nāma yakkhiniyā adhivutthattā evaṃladdhanāme vane. Tadeva migagaṇassa abhayatthāya dinnattā migadāyoti vuccati. Bhagavā tasmiṃ janapade taṃ nagaraṃ nissāya tasmiṃ vanasaṇḍe viharati. Nakulapitāti nakulassa nāma dārakassa pitā.

在五蕴部第一分中，有一地名名为巴格盖苏，其名所指据说是素素摩罗山。素素摩罗山市中，有一人名为素素摩罗，他因所在地名便称之为素素摩罗山。被称为比萨迦罗伐那者，因夜叉一女施此名于林中。此林又为鹿群所护，故名为鹿野苑。世尊曾于此地产、此城依止，于林边而止居。所谓那库罗之父，即指名为那库罗男孩之父者。

Jiṇṇoti jarājiṇṇo. Vuḍḍhoti vayovuḍḍho. Mahallakoti jātimahallako. Addhagatoti tiyaddhagato. Vayoanuppattoti tesu tīsu addhesu pacchimavayaṃ anuppatto. Āturakāyoti gilānakāyo. Idañhi sarīraṃ suvaṇṇavaṇṇampi niccapaggharaṇaṭṭhena āturaṃyeva nāma . Visesena panassa jarāturatā byādhāturatā maraṇāturatāti tisso āturatā honti. Tāsu kiñcāpi eso mahallakattā jarāturova, abhiṇharogatāya panassa byādhāturatā idha adhippetā. Abhikkhaṇātaṅkoti abhiṇharogo nirantararogo. Aniccadassāvīti tāya āturatāya icchiticchitakkhaṇe āgantuṃ asakkonto kadācideva daṭṭhuṃ labhāmi, na sabbakālanti attho. Manobhāvanīyānanti manavaḍḍhakānaṃ . Yesu hi diṭṭhesu kusalavasena cittaṃ vaḍḍhati, te sāriputtamoggallānādayo mahātherā manobhāvanīyā nāma. Anusāsatūti punappunaṃ sāsatu. Purimañhi vacanaṃ ovādo nāma, aparāparaṃ anusāsanī nāma. Otiṇṇe vā vatthusmiṃ vacanaṃ ovādo nāma, anotiṇṇe tantivasena vā paveṇivasena vā vuttaṃ anusāsanī nāma. Apica ovādoti vā anusāsanīti vā atthato ekameva, byañjanamattameva nānaṃ.

“老”是指年迈、衰老之意。 “长大”谓年岁已大。 “出生主管”谓种族之长。 “来临者”谓三者中的其中一者。“不生者”谓未进入后三阶段中的暮年。 “病体”指病弱的身体。如今此身虽是黄金色，然常由永恒的伤痕而致病。尤以三种病苦为殊，即因衰老而患病、因多病所苦、因临终前的病苦。其间，所谓主管者，实为衰老病苦，且由猛毒之病加成。所谓猛毒之病，即为不间断的病痛。所谓无常显现，即此种病于心念一瞬不能生起时偶见，非总时。所谓“心之增长者”，谓能增进心念者。在此诸法中，善心增长是沙利弗、马哈摩嘎喇那等大长老所称“心之增长者”的名称。所谓反覆教诲，谓反复之训示。前者称为告诫，后称反复教诲。在已超越之义词境中称为告诫，未超越时或简短说法称为反复教诲。告诫与反复教诲，实质相同，仅就偏重义理上略有差异。

Āturo hāyanti āturo hi ayaṃ, suvaṇṇavaṇṇo piyaṅgusāmopi samāno niccapaggharaṇaṭṭhena āturoyeva. Aṇḍabhūtoti aṇḍaṃ viya bhūto dubbalo. Yathā kukkuṭaṇḍaṃ vā mayūraṇḍaṃ vā geṇḍukaṃ viya gahetvā khipantena vā paharantena vā na sakkā kīḷituṃ, tāvadeva bhijjati, evamayampi kāyo kaṇṭakepi khāṇukepi pakkhalitassa bhijjatīti aṇḍaṃ viya bhūtoti aṇḍabhūto. Pariyonaddhoti sukhumena chavimattena pariyonaddho. Aṇḍañhi sāratacena pariyonaddhaṃ, tena ḍaṃsamakasādayo nilīyitvāpi chaviṃ chinditvā yūsaṃ paggharāpetuṃ na sakkonti. Imasmiṃ pana chaviṃ chinditvā yaṃ icchanti, taṃ karonti. Evaṃ sukhumāya chaviyā pariyonaddho. Kimaññatra bālyāti bālabhāvato aññaṃ kimatthi? Bāloyeva ayanti attho. Tasmāti yasmā ayaṃ kāyo evarūpo, tasmā.

病苦者即病人所苦，金色健壮男女也常有伤痕而患病。所谓如蛋之体，谓身体软弱无力，如同蛋一般。例如似鸡蛋、孔雀蛋或蛙蛋，若被抓握、投掷或打击，难以戏耍，容易破裂。同理，身体由钉刺等损伤则会破坏血肉，如蛋破裂。细微刺痛为刺痛之周密表现。蛋中虽然有精华，但猎蝇等生物即使取走其中汁液或挤压切割，蛋仍能存在。这里刺痛周密，是指柔细刺痛之表现。又何谓愚痴？愚痴即愚昧无知之意。因身体脆弱如蛋，正是如此。由此故，说明身体本性如是，从而。

Tenupasaṅkamīti rañño cakkavattissa upaṭṭhānaṃ gantvā anantaraṃ pariṇāyakaratanassa upaṭṭhānaṃ gacchanto rājapuriso viya, saddhammacakkavattissa bhagavato upaṭṭhānaṃ gantvā, anantaraṃ dhammasenāpatissa apacitiṃ kātukāmo yenāyasmā sāriputto, tenupasaṅkami. Vippasannānīti suṭṭhu pasannāni. Indriyānīti manacchaṭṭhāni indriyāni. Parisuddhoti niddoso. Pariyodātoti tasseva vevacanaṃ. Nirupakkilesatāyeva hi esa pariyodātoti vutto, na setabhāvena. Etassa ca pariyodātataṃ disvāva indriyānaṃ vippasannataṃ aññāsi. Nayaggāhapaññā kiresā therassa.

“于是前去”，谓前往国王转轮圣王之侍从处后，继而往贤者伴侍所在，如王子般去步入，之后又往法军司令部之所在。因为贤者沙利弗渴望进行教法礼敬者，故前去参访。所谓清净无垢，谓六根（眼、耳、鼻、舌、身、意）清净无过失。所谓净除，专指出于此处义，谓此清净并非指白色绵柔，而是去垢之义。观察此净除正见时，即知六根之清净。贤长基勒萨长老。

Kathañhi no siyāti kena kāraṇena na laddhā bhavissati? Laddhāyevāti attho. Iminā kiṃ dīpeti? Satthuvissāsikabhāvaṃ. Ayaṃ kira satthu diṭṭhakālato paṭṭhāya pitipemaṃ, upāsikā cassa mātipemaṃ paṭilabhati. Ubhopi ‘‘mama putto’’ti satthāraṃ vadanti. Bhavantaragato hi nesaṃ sineho. Sā kira upāsikā pañca jātisatāni tathāgatassa mātāva, so ca, gahapati, pitāva ahosi. Puna pañca jātisatāni upāsikā mahāmātā, upāsako mahāpitā, tathā cūḷāmātā cūḷapitāti. Evaṃ satthā diyaḍḍhaattabhāvasahassaṃ tesaṃyeva hatthe vaḍḍhito. Teneva te yaṃ neva puttassa, na pitu santike kathetuṃ sakkā, taṃ satthu santike nisinnā kathenti. Imināyeva ca kāraṇena bhagavā ‘‘etadaggaṃ, bhikkhave, mama sāvakānaṃ upāsakānaṃ vissāsikānaṃ yadidaṃ nakulapitā gahapati, yadidaṃ nakulamātā gahapatānī’’ti (a. ni. 1.257) te etadagge ṭhapesi. Iti so imaṃ vissāsikabhāvaṃ pakāsento kathañhi no siyāti āha. Amatena abhisittoti nassidha aññaṃ kiñci jhānaṃ vā vipassanā vā maggo vā phalaṃ vā ‘‘amatābhiseko’’ti daṭṭhabbo, madhuradhammadesanāyeva pana ‘‘amatābhiseko’’ti veditabbo. Dūratopīti tiroraṭṭhāpi tirojanapadāpi.

“怎么不会呢？因何不能得？”得者即获得。对此为何点燃？指生起信顺佛之心。此人因见世尊于沙弥时即产生信心，故生父母之慈爱。二者皆称“我子”而言持佛为师。此种感情流露出依缘。此女为世尊母亲之五世转生，此男为家主，是世尊之父。五世转世后该女性为大母，此男为大父，该女性为小母，男孩为小儿。世尊即于此信顺关系中成长至半龄，人们便称此情为信顺。正是因该故，生者不可在亲父面前言说所言，唯独能在师长面前言说。以此理由，世尊称之：“这乃我弟子、在家信士中最尊贵者，是那库罗之父，所谓家主；这是那库罗之母，谓家主之妇也。”如此一说，使此信顺显明。所谓不死涂抹者，谓非别途、非禅定、非观照法，而称为“长生受灌顶”，应视为甘美法义中“长生受灌顶”。所谓远方，指远离本国及远民族的地方。

Assutavā puthujjanoti idaṃ vuttatthameva. Ariyānaṃ adassāvītiādīsu ariyāti ārakattā kilesehi, anaye na iriyanato, aye iriyanato, sadevakena ca lokena araṇīyato buddhā ca paccekabuddhā ca buddhasāvakā ca vuccanti. Buddhā eva vā idha ariyā. Yathāha – ‘‘sadevake, bhikkhave, loke…pe… tathāgato ariyo’’ti vuccatīti (saṃ. ni. 5.1098). Sappurisānanti ettha pana paccekabuddhā tathāgatasāvakā ca sappurisāti veditabbā. Te hi lokuttaraguṇayogena sobhanā purisāti sappurisā. Sabbeva vā ete dvedhāpi vuttā. Buddhāpi hi ariyā ca sappurisā ca, paccekabuddhā buddhasāvakāpi. Yathāha –

“未曾闻闻的凡夫”者，是指此处所述之义。所谓圣者的不起见性，乃因烦恼而不能见道理，非内在的身见所能界定。所谓非圣者者，是指世俗中被天人等污秽，佛陀、辟支佛及佛弟子均被称为圣者。唯有佛陀被视为圣者。如经典所说——“诸天众生，诸比库，应受尊敬，如来即是圣者。”（相应部5.1098）此处所谓真善人，指辟支佛、如来弟子等，因其具足出世间之德而为真善人。此类众生皆被称作双重圣者。佛陀即是圣者亦是善人，辟支佛和佛弟子亦然。例如经典云：

‘‘Yo ve kataññū katavedi dhīro,

“昔有明智者，知恩而受恩，

Kalyāṇamitto daḷhabhatti ca hoti;

善友坚固不移，

Dukhitassa sakkacca karoti kiccaṃ,

对受苦者施以时机善行，

Tathāvidhaṃ sappurisaṃ vadantī’’ti. (jā. 2.17.78);

『如此称贤者』者，谓如是称赞品德高尚者。

‘‘Kalyāṇamitto daḷhabhatti ca hotī’’ti ettāvatā hi buddhasāvako vutto, kataññutādīhi paccekabuddhabuddhāti. Idāni yo tesaṃ ariyānaṃ adassanasīlo, na ca dassane sādhukārī, so ‘‘ariyānaṃ adassāvī’’ti veditabbo. So ca cakkhunā adassāvī, ñāṇena adassāvīti duvidho. Tesu ñāṇena adassāvī idha adhippeto. Maṃsacakkhunā hi dibbacakkhunā vā ariyā diṭṭhāpi adiṭṭhāva honti tesaṃ cakkhūnaṃ vaṇṇamattaggahaṇato na ariyabhāvagocarato. Soṇasiṅgālādayopi cakkhunā ariye passanti, na cete ariyānaṃ dassāvino nāma.

“善友坚固不移”此处专指佛弟子称为，能感恩等故称为辟支佛和佛陀。今若论其不舍见性者，非见性之善作者，则应称为“圣者的不见性者”。此者借慧眼见，借智慧见，有两种。以智慧见为主。即使有肉眼或神通眼欲见圣者，有时能见，有时不能见，故以眼之色相区别，非圣者境界。犊狮子等动物虽有眼亦可见圣者，然彼非称为圣者的观见者。

Tatridaṃ vatthu – cittalapabbatavāsino kira khīṇāsavattherassa upaṭṭhāko vuḍḍhapabbajito ekadivasaṃ therena saddhiṃ piṇḍāya caritvā, therassa pattacīvaraṃ gahetvā, piṭṭhito āgacchanto theraṃ pucchi – ‘‘ariyā nāma, bhante, kīdisā’’ti? Thero āha – ‘‘idhekacco mahallako ariyānaṃ pattacīvaraṃ gahetvā vattapaṭivattaṃ katvā sahacarantopi neva ariye jānāti, evaṃ dujjānāvuso, ariyā’’ti. Evaṃ vuttepi so neva aññāsi. Tasmā na cakkhunā dassanaṃ dassanaṃ, ñāṇena dassanameva dassanaṃ. Yathāha – ‘‘kiṃ te, vakkali, iminā pūtikāyena diṭṭhena? Yo kho, vakkali, dhammaṃ passati, so maṃ passati. Yo maṃ passati, so dhammaṃ passatī’’ti (saṃ. ni. 3.87). Tasmā cakkhunā passantopi ñāṇena ariyehi diṭṭhaṃ aniccādilakkhaṇaṃ apassanto, ariyādhigatañca dhammaṃ anadhigacchanto ariyakaradhammānaṃ ariyabhāvassa ca adiṭṭhattā ‘‘ariyānaṃ adassāvī’’ti veditabbo.

此处记载一事：有一天，住在心山（cittalapabbata）的一位年长出家长老，已经断除染污的尊者的侍者，一起托钵行脚供养这位长老；后来侍者取了长老的袈裟，回转时从背后走来，于是询问长老说：『世尊门下的圣者，尊者，何谓圣者？』尊者回答说：『这里有些老年人拿着圣者的袈裟，进行来回的行走和表演，同行的也不知道是真正的圣者，这样的人难知啊，朋友，圣者不是如此。』虽曾如此说，他也未能明了。所以，眼见的并非真实的见，唯有用智见才是真正的见。正如经中所说：『世尊曰，瓦迦利啊，你因何被此凡躯所缠缚？真正见法者，即是见我；见我者，即是见法。』故即便用眼见了，却不能以眼识真正见无常等圣相，未见圣法所证，不能证得圣法德性，不能证得圣者的圣位，应称为『不见圣者』。

Ariyadhammassa akovidoti, satipaṭṭhānādibhede ariyadhamme akusalo. Ariyadhamme avinītoti ettha pana –

所谓不明白圣法者，即是指对四念处等圣法分别境界的不了解，为不善法。关于圣法无明，有所谓：

‘‘Duvidho vinayo nāma, ekamekettha pañcadhā;

『戒律有二：其一各有五种。

Abhāvato tassa ayaṃ, avinītoti vuccati’’.

如果这些没有，则称为不纯洁。』

Ayañhi saṃvaravinayo pahānavinayoti duvidho vinayo. Ettha ca duvidhepi vinaye ekameko vinayo pañcadhā bhijjati. Saṃvaravinayopi hi sīlasaṃvaro satisaṃvaro ñāṇasaṃvaro khantisaṃvaro vīriyasaṃvaroti pañcavidho. Pahānavinayopi tadaṅgappahānaṃ, vikkhambhanappahānaṃ samucchedappahānaṃ paṭippassaddhippahānaṃ nissaraṇappahānanti pañcavidho.

此处所说的戒律有二种，即持守戒律及放弃戒律。此二戒律中，持守戒律有五种：持戒的自我约束，正念的自我约束，智慧的自我约束，忍耐的自我约束，精进的自我约束。放弃戒律亦分五种：断除贪爱，断除蔓延，断绝执着，断除静慮，断除出离。

Tattha ‘‘iminā pātimokkhasaṃvarena upeto hoti samupeto’’ti (vibha. 511) ayaṃ sīlasaṃvaro. ‘‘Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatī’’ti ayaṃ (dī. ni. 1.213; ma. ni. 1.295; saṃ. ni. 4.239; a. ni. 3.16) satisaṃvaro.

其中『以戒律为戒时受到约束并受接纳』者是持戒的自我约束；『保护眼根时，眼根的约束产生』者是正念的自我约束。这是依经典记载。

‘‘Yāni sotāni lokasmiṃ, (ajitāti bhagavā)

“世间凡有的耳根，（世尊称为不动）

Sati tesaṃ nivāraṇaṃ;

正是这些耳根的障碍；

Sotānaṃ saṃvaraṃ brūmi,

我说是耳根的收摄，

Paññāyete pidhīyare’’ti. (su. ni. 1041; cūḷani. ajitamāṇavapucchāniddesa.4) –

以智慧为力去堵塞。”（出自《相应部·小相应经》第1041偈；《小人间问法序》卷四）

Ayaṃ ñāṇasaṃvaro. ‘‘Khamo hoti sītassa uṇhassā’’ti (ma. ni. 1.24; a. ni. 4.114; 6.58) ayaṃ khantisaṃvaro. ‘‘Uppannaṃ kāmavitakkaṃ nādhivāsetī’’ti (ma. ni. 1.26; a. ni. 4.114; 6.58) ayaṃ vīriyasaṃvaro. Sabbopi cāyaṃ saṃvaro yathāsakaṃ saṃvaritabbānaṃ vinetabbānañca kāyaduccaritādīnaṃ saṃvaraṇato ‘‘saṃvaro’’ vinayanato ‘‘vinayo’’ti vuccati. Evaṃ tāva saṃvaravinayo pañcadhā bhijjatīti veditabbo.

此即知识的收摄。所谓“包容寒暑”，这是忍辱的收摄。（见《大念处经》1.24；《增支部》4.114、6.58）所谓“不使生起欲念”，这是精进的收摄。（见《大念处经》1.26；《增支部》4.114、6.58）这一切的收摄，应当如法地收摄，应当节制自己的身体恶行等的约束，收摄之法谓“收摄”，律法约束谓“律”。由此可知，如此的收摄和律法共成五种，需当了知。

Tathā yaṃ nāmarūpaparicchedādīsu vipassanāñāṇesu paṭipakkhabhāvato dīpālokeneva tamassa, tena tena vipassanāñāṇena tassa tassa anatthassa pahānaṃ. Seyyathidaṃ – nāmarūpavavatthānena sakkāyadiṭṭhiyā, paccayapariggahena ahetuvisamahetudiṭṭhīnaṃ, tasseva aparabhāgena kaṅkhāvitaraṇena kathaṃkathībhāvassa, kalāpasammasanena ‘‘ahaṃ mamā’’ti gāhassa, maggāmaggavavatthānena amagge maggasaññāya, udayadassanena ucchedadiṭṭhiyā, vayadassanena sassatadiṭṭhiyā, bhayadassanena sabhaye abhayasaññāya, ādīnavadassanena assādasaññāya, nibbidānupassanāya abhiratisaññāya , muccitukamyatāñāṇena amuccitukāmatāya. Upekkhāñāṇena anupekkhāya, anulomena dhammaṭṭhitiyaṃ nibbāne ca paṭilomabhāvassa, gotrabhunā saṅkhāranimittagāhassa pahānaṃ, etaṃ tadaṅgappahānaṃ nāma.

同理，在名色的分别及对应的内观智慧中，专注于反观其对立面，仿如照明的灯光，凭借各种内观智慧断除各类无益执著。譬如，通过对名色现象的观察，除去我见；借因缘前后相续的观察，除去无因有因不均的见解；借解决疑惑的对境，消除疑惑；以缔结聚合的观照，断除爱我执；以正知道与非道，破除错误有无生灭分别；以生起与灭灭的观照，破除断见；以衰退的观照，破除常见；以恐怖的观照，破除恐怖中断见；以危险的观照，破除满足不安；以厌离观，破除爱恋妄念；以求解脱智慧，破除求不得解脱；以平等智慧，无偏无倚，观法本质而至涅槃，修行逆行反向；以世际断绝缘起之深入观照断除；此即断除心行之法，名为断除身心之根本执著。

Yaṃ pana upacārappanābhedena samādhinā pavattibhāvanivāraṇato ghaṭappahāreneva udakapiṭṭhe sevālassa, tesaṃ tesaṃ nīvaraṇādidhammānaṃ pahānaṃ, etaṃ vikkhambhanappahānaṃ nāma. Yaṃ catunnaṃ ariyamaggānaṃ bhāvitattā taṃtaṃmaggavato attano santāne ‘‘diṭṭhigatānaṃ pahānāyā’’tiādinā nayena (dha. sa. 277; vibha. 628) vuttassa samudayapakkhikassa kilesagaṇassa accantaṃ appavattibhāvena pahānaṃ, idaṃ samucchedappahānaṃ nāma. Yaṃ pana phalakkhaṇe paṭippassaddhattaṃ kilesānaṃ, etaṃ paṭippassaddhippahānaṃ nāma.

然而，以专注而不起散乱，因排除障碍而产生专注，如同在水池中舀水一样，除去各自的障碍，这样放弃障碍称为松弛障碍。因修习四圣道而成，在自身相续中，引导了堕见等各见得放弃，断除烦恼杂染，脸敷于断灭的正断障碍，即断灭障碍。又在根本标志处，修习清净，使烦恼平息，这称为清净障碍。

Yaṃ sabbasaṅkhatanissaṭattā pahīnasabbasaṅkhataṃ nibbānaṃ, etaṃ nissaraṇappahānaṃ nāma. Sabbampi cetaṃ pahānaṃ yasmā cāgaṭṭhena pahānaṃ, vinayaṭṭhena vinayo, tasmā ‘‘pahānavinayo’’ti vuccati. Taṃtaṃpahānavato vā tassa tassa vinayassa sambhavatopetaṃ ‘‘pahānavinayo’’ti vuccati. Evaṃ pahānavinayopi pañcadhā bhijjatīti veditabbo.

因一切有余成就皆已放弃，即灭尽一切有余，名为出离障碍。所有这些放弃之法，因舍法所生、由律令之律，故名放弃律法。因由此放弃得律，又称为放弃律。由此知放弃律有五种分类。

Evamayaṃ saṅkhepato duvidho, bhedato ca dasavidho vinayo bhinnasaṃvarattā pahātabbassa ca appahīnattā yasmā etassa assutavato puthujjanassa natthi, tasmā abhāvato tassa ayaṃ ‘‘avinīto’’ti vuccatīti. Esa nayo sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinītoti etthāpi. Ninnānākaraṇañhi etaṃ atthato. Yathāha –

此处简略说是两种，佛教戒律则有十种区别，因戒律分明且不可轻易放逸，为此外道及外行人未能闻闻，不知、不解，故名为无戒。此理为正人之所见，断见正人法，外道愚人无戒，故称无戒。理难辩解。如言：

‘‘Yeva te ariyā, teva te sappurisā. Yeva te sappurisā, teva te ariyā. Yo eva so ariyānaṃ dhammo, so eva so sappurisānaṃ dhammo. Yo eva so sappurisānaṃ dhammo, so eva so ariyānaṃ dhammo. Yeva te ariyavinayā, teva te sappurisavinayā. Yeva te sappurisavinayā , teva te ariyavinayā. Ariyeti vā sappuriseti vā, ariyadhammeti vā sappurisadhammeti vā, ariyavinayeti vā sappurisavinayeti vā esese eke ekaṭṭhe same samabhāge tajjāte taññevā’’ti.

「你们是圣者，你们即是善人。你们是善人，你们即是圣者。谁是圣者的法，彼即是善人的法。谁是善人的法，彼即是圣者的法。你们的圣戒，便是你们的善戒。你们的善戒，便是你们的圣戒。称为圣者或善人，圣法或善法，圣戒或善戒者，皆为同一，等量而生，彼此不异。」

Rūpaṃ attato samanupassatīti idhekacco rūpaṃ attato samanupassati, ‘‘yaṃ rūpaṃ, so ahaṃ , yo ahaṃ, taṃ rūpa’’nti rūpañca attañca advayaṃ samanupassati. Seyyathāpi nāma telappadīpassa jhāyato yā acci, so vaṇṇo. Yo vaṇṇo, sā accīti acciñca vaṇṇañca advayaṃ samanupassati, evameva idhekacco rūpaṃ attato samanupassati…pe… advayaṃ samanupassatīti evaṃ rūpaṃ ‘‘attā’’ti diṭṭhipassanāya passati. Rūpavantaṃ vā attānanti arūpaṃ ‘‘attā’’ti gahetvā chāyāvantaṃ rukkhaṃ viya taṃ rūpavantaṃ samanupassati. Attani vā rūpanti arūpameva ‘‘attā’’ti gahetvā pupphasmiṃ gandhaṃ viya attani rūpaṃ samanupassati. Rūpasmiṃ vā attānanti arūpameva ‘‘attā’’ti gahetvā karaṇḍake maṇiṃ viya taṃ attānaṃ rūpasmiṃ samanupassati. Pariyuṭṭhaṭṭhāyīti pariyuṭṭhānākārena abhibhavanākārena ṭhito, ‘‘ahaṃ rūpaṃ, mama rūpa’’nti evaṃ taṇhādiṭṭhīhi gilitvā pariniṭṭhapetvā gaṇhanako nāma hotīti attho. Tassa taṃ rūpanti tassa taṃ evaṃ gahitaṃ rūpaṃ. Vedanādīsupi eseva nayo.

有些人自观自身色，谓「此色即我，我即彼色」，色与我不可分离而共同观照。譬如入定时观油灯的火焰，彼灭即无色；色即火，火即色，火与色不可二分而共现，亦如是有人自观色，视色即我，如此断见。认为有色即我者，即色有我。取无色为我者，犹似观影的树，视有色为我者，犹取花香为我，视自身色为我，如取瓢中宝石为我。此处所谓「取」者，谓以执着染着执持，因贪欲等见熏染以致断见，而称执持，即持爱。由此观见色即我，受及诸蕴亦如是。

Tattha ‘‘rūpaṃ attato samanupassatī’’ti suddharūpameva attāti kathitaṃ. ‘‘Rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ, vedanaṃ attato…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti imesu sattasu ṭhānesu arūpaṃ attāti kathitaṃ. ‘‘Vedanāvantaṃ vā attānaṃ, attani vā vedanaṃ, vedanāya vā attāna’’nti evaṃ catūsu khandhesu tiṇṇaṃ tiṇṇaṃ vasena dvādasasu ṭhānesu rūpārūpamissako attā kathito. Tattha ‘‘rūpaṃ attato samanupassati, vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassatī’’ti imesu pañcasu ṭhānesu ucchedadiṭṭhi kathitā, avasesesu sassatadiṭṭhīti evamettha pannarasa bhavadiṭṭhiyo pañca vibhavadiṭṭhiyo honti, tā sabbāpi maggāvaraṇā, na saggāvaraṇā, paṭhamamaggavajjhāti veditabbā.

这里说「自观色为我」即是清净色为我。所谓有色为我、色即我、色中有我；受、想、行、识亦复如是。于此七处谓无色即我。欲受为我、受即我、受中有我，如此于四蕴、三十二处，以三种方式说色与无色共有我。于色、受、想、行、识五处观断见，余处谓常见，合计十五种生死见、五种盛见，皆为道之障碍，不为天界之障碍，首为圣道之弊，应当了解。

Evaṃkho, gahapati, āturakāyo ceva hoti āturacitto cāti kāyo nāma buddhānampi āturoyeva. Cittaṃ pana rāgadosamohānugataṃ āturaṃ nāma, taṃ idha dassitaṃ. No ca āturacittoti idha nikkilesatāya cittassa anāturabhāvo dassito. Iti imasmiṃ sutte lokiyamahājano āturakāyo ceva āturacitto cāti dassito, khīṇāsavā āturakāyā anāturacittā, satta sekhā neva āturacittā, na anāturacittāti veditabbā. Bhajamānā pana anāturacittataṃyeva bhajantīti. Paṭhamaṃ.

如是说，居士，身患病者亦有，心患病者亦有。所谓身，即是世尊们的身，也称为病患之身。心者，依贪嗔痴所缠绕而生病，这即为病患之心，此义于此有所显示。又所谓无病之心，于此是指烦恼已断除的心没有病态。于是于此经中，世间大众被示现为病患之身与病患之心；而已断烦恼的病患之身和无病的心，以及七位修行须陀洹果位者心虽无病不得称无病心。仅是修用无病心而已。以上为第一讲。

2. Devadahasuttavaṇṇanā二、迭瓦达哈经义注

§2

2. Dutiye devadahanti devā vuccanti rājāno, tesaṃ maṅgaladaho, sayaṃjāto vā so dahoti, tasmā ‘‘devadaho’’ti vutto. Tassa avidūre nigamo devadahantveva napuṃsakaliṅgavasena saṅkhaṃ gato. Pacchābhūmagamikāti pacchābhūmaṃ aparadisāyaṃ niviṭṭhaṃ janapadaṃ gantukāmā. Nivāsanti temāsaṃ vassāvāsaṃ. Apalokitoti āpucchito. Apalokethāti āpucchatha. Kasmā theraṃ āpucchāpeti? Te sabhāre kātukāmatāya. Yo hi ekavihāre vasantopi santikaṃ na gacchati pakkamanto anāpucchā pakkamati, ayaṃ nibbhāro nāma. Yo ekavihāre vasantopi āgantvā passati, pakkamanto āpucchati, ayaṃ sabhāro nāma. Imepi bhikkhū bhagavā ‘‘evamime sīlādīhi vaḍḍhissantī’’ti sabhāre kātukāmo āpucchāpeti.

二者，所谓天者，即是天王，这些天有火灾，若天火自生焚烧，则称为“天火”。于彼不远处，有一边境，因异国之间往来稠密，居民往返，因此被称为边境。众生居住于此，常作雨季行住。应问“阿拉汉为何盘问长老？”此乃法会中因关怀而生。若某比库单独一处独住、不探视比库而离去，此称为“孤独”。若比库虽独处亦探视他人，此称为“关怀”。佛于比库中说：“因持守诸戒，即将增长”，因而关怀者因关怀而提问。

Paṇḍitoti dhātukosallādinā catubbidhena paṇḍiccena samannāgato. Anuggāhakoti āmisānuggahena ca dhammānuggahena cāti dvīhipi anuggahehi anuggāhako. Thero kira aññe bhikkhū viya pātova piṇḍāya agantvā sabbabhikkhūsu gatesu sakalaṃ saṅghārāmaṃ anuvicaranto asammaṭṭhaṭṭhānaṃ sammajjati, achaḍḍitaṃ kacavaraṃ chaḍḍeti, saṅghārāme dunnikkhittāni mañcapīṭhadārubhaṇḍamattikābhaṇḍāni paṭisāmeti. Kiṃ kāraṇā? ‘‘Mā aññatitthiyā vihāraṃ paviṭṭhā disvā paribhavaṃ akaṃsū’’ti. Tato gilānasālaṃ gantvā gilāne assāsetvā ‘‘kenattho’’ti pucchitvā yena attho hoti, tadatthaṃ tesaṃ daharasāmaṇere ādāya bhikkhācāravattena vā sabhāgaṭṭhāne vā bhesajjaṃ pariyesitvā tesaṃ datvā, ‘‘gilānupaṭṭhānaṃ nāma buddhapaccekabuddhehi vaṇṇitaṃ, gacchatha sappurisā appamattā hothā’’ti te pesetvā sayaṃ piṇḍāya caritvā upaṭṭhākakule vā bhattakiccaṃ katvā vihāraṃ gacchati. Idaṃ tāvassa nibaddhavāsaṭṭhāne āciṇṇaṃ.

所称智者，是具备元素智慧等四种智慧之人。所谓助长者，是指同时借助外物和法助长，二种助长皆为助者。长老如同别比库，乞食后巡视各比库住所，察觉不正当行为，而毁坏破旧袈裟，移除被弃之寝具、床垫、木器、泥椅等于比库园中。为何如此？因他乡异教徒见到比库住房遭污辱，心生妄念。由此长老巡视病房，慰问病者，询问病由，并为少年沙玛内拉等寻医药付与，比库日后乞食、照料后，乃归舍修行。此为其常住不离之处。

Bhagavati pana cārikaṃ caramāne ‘‘ahaṃ aggasāvako’’ti upāhanaṃ āruyha chattaṃ gahetvā purato purato na gacchati. Ye pana tattha mahallakā vā ābādhikā vā atidaharā vā, tesaṃ rujjanaṭṭhānāni telena makkhāpetvā pattacīvaraṃ attano daharasāmaṇerehi gāhāpetvā taṃdivasaṃ vā dutiyadivasaṃ vā te gaṇhitvāva gacchati. Ekadivasañhi taññeva āyasmantaṃ ativikāle sampattattā senāsanaṃ alabhitvā, cīvarakuṭiyaṃ nisinnaṃ disvā, satthā punadivase bhikkhusaṅghaṃ sannipātāpetvā, hatthivānaratittiravatthuṃ kathetvā, ‘‘yathāvuḍḍhaṃ senāsanaṃ dātabba’’nti sikkhāpadaṃ paññāpesi. Evaṃ tāvesa āmisānuggahena anuggaṇhāti. Ovadanto panesa satavārampi sahassavārampi tāva ovadati, yāva so puggalo sotāpattiphale patiṭṭhāti, atha naṃ vissajjetvā aññaṃ ovadati. Iminā nayena ovadato cassa ovāde ṭhatvā arahattaṃ pattā gaṇanapathaṃ atikkantā. Evaṃ dhammānuggahena anuggaṇhāti.

世尊巡行时，曾自称为“第一弟子”，持伞行进，前后不回顾。若遇老人、病人、久病者，便以油按摩痛处，披毯覆其少年沙玛内拉，或携其同行一两日。某日一位长老极早抵宿，见伞盖屋、袈裟小屋，坐于其中，以凉风拂拭。其时佛再聚比库，讲授长老须得安适住所，并以此示范此法。世尊常教导，直至某人得于必入流果位，方放弃其教，转而导他。通过此法助长，亦用法助长。

Paccassosunti te bhikkhū ‘‘amhākaṃ neva upajjhāyo, na ācariyo na sandiṭṭhasambhatto. Kiṃ tassa santike karissāmā’’ti? Tuṇhībhāvaṃ anāpajjitvā ‘‘evaṃ, bhante’’ti satthu vacanaṃ sampaṭicchiṃsu. Eḷagalāgumbeti gacchamaṇḍapake. So kira eḷagalāgumbo dhuvasalilaṭṭhāne jāto. Athettha catūhi pādehi maṇḍapaṃ katvā tassa upari taṃ gumbaṃ āropesuṃ, so taṃ maṇḍapaṃ chādesi. Athassa heṭṭhā iṭṭhakāhi paricinitvā vālikaṃ okiritvā āsanaṃ paññāpayiṃsu. Sītalaṃ divāṭṭhānaṃ udakavāto vāyati. Thero tasmiṃ nisīdi. Taṃ sandhāya vuttaṃ ‘‘eḷagalāgumbe’’ti.

比库们曾议论说：“我们无导师，无老师，无现证证得具足者。为此我们于彼前当作何？”怀疑者远避之，称“是，是”，同意世尊之言。所称“椰树楼”，是在林中用椰树叶建造之凉亭。其凉亭用四脚支撑，于屋顶覆盖椰叶。下方用砖砌，周围用藤绳编织成围栏，安置坐处。凉风及山泉水使其凉爽。长老坐于其中，称为“椰树凉亭”。

Nānāverajjagatanti ekassa rañño rajjato nānāvidhaṃ rajjagataṃ. Virajjanti aññaṃ rajjaṃ. Yathā hi sadesato añño videso, evaṃ nivuttharajjato aññaṃ rajjaṃ virajjaṃ nāma, taṃ verajjanti vuttaṃ. Khattiyapaṇḍitāti bimbisārakosalarājādayo paṇḍitarājāno. Brāhmaṇapaṇḍitāti caṅkītārukkhādayo paṇḍitabrāhmaṇā. Gahapatipaṇḍitāti cittasudattādayo paṇḍitagahapatayo. Samaṇapaṇḍitāti sabhiyapilotikādayo paṇḍitaparibbājakā . Vīmaṃsakāti atthagavesino. Kiṃvādīti kiṃ attano dassanaṃ vadati, kiṃ laddhikoti attho. Kimakkhāyīti kiṃ sāvakānaṃ ovādānusāsaniṃ ācikkhati? Dhammassa cānudhammanti bhagavatā vuttabyākaraṇassa anubyākaraṇaṃ. Sahadhammikoti sakāraṇo. Vādānuvādoti bhagavatā vuttavādassa anuvādo. ‘‘Vādānupāto’’tipi pāṭho, satthu vādassa anupāto anupatanaṃ, anugamananti attho. Imināpi vādaṃ anugato vādoyeva dīpito hoti.

“众多王国”者，是指王宫或国家拥有多样且广阔国境。若诸国成相互抢夺之态，便称为战乱。譬如邻国与他国，战乱即指国界纷争。贵族智者，是指宾比萨拉王及萨拉国诸贤王。婆罗门智者是指叉尸树等贤婆罗门。居士智者是指如吉达陀等家居士。沙门智者是指索比耶、比罗提卡等行脚沙门。审察者，是指自求理义者。所谓所言者，谓其语言之意义。教导者，是指教育弟子或指导戒律者。佛律教义指佛所说法及其解释。法系，是因缘共同者。辩说之义，是佛说智慧之门径，所谓应行应止义，此语能导正道。由此亦可称为辩说，乃对佛说之法门追随、遵行的意思。通过此辩说义理而得光明。

Avigatarāgassātiādīsu taṇhāvaseneva attho veditabbo. Taṇhā hi rajjanato rāgo, chandiyanato chando, piyāyanaṭṭhena pemaṃ, pivitukāmaṭṭhena pipāsā, anudahanaṭṭhena pariḷāhoti vuccati. Akusale cāvuso, dhammetiādi kasmā āraddhaṃ? Pañcasu khandhesu avītarāgassa ādīnavaṃ , vītarāgassa ca ānisaṃsaṃ dassetuṃ. Tatra avighātoti niddukkho. Anupāyāsoti nirupatāpo. Apariḷāhoti niddāho. Evaṃ sabbattha attho veditabbo. Dutiyaṃ.

“未断贪欲”等说，应当如理解渴爱般去认识其义。渴爱是指因对欲界流转而生的贪恋；因渴望而生欲望；因所爱心所转而生爱恋；因欲取而生渴求；因追逐而生热求。贤友，何故说“贪欲、等恶不善法”是起始？欲界中五蕴存在未断贪欲的隐患，断除贪欲的因果也应显现于此。所谓“无损害”，是无痛苦；“无障碍”，是无困苦；“无追求”，是无热恼。此理处处皆有义理可见。第二。

3. Hāliddikānisuttavaṇṇanā第三《哈利迪咖尼经》注释

§3

3. Tatiye avantīsūti avantidakkhiṇāpathasaṅkhāte avantiraṭṭhe. Kuraraghareti evaṃnāmake nagare. Papāteti ekato papāte. Tassa kira pabbatassa ekaṃ passaṃ chinditvā pātitaṃ viya ahosi. ‘‘Pavatte’’tipi pāṭho, nānātitthiyānaṃ laddhipavattaṭṭhāneti attho. Iti thero tasmiṃ raṭṭhe taṃ nagaraṃ nissāya tasmiṃ pabbate viharati. Hāliddikānīti evaṃnāmako. Aṭṭhakavaggiye māgaṇḍiyapañheti aṭṭhakavaggikamhi māgaṇḍiyapañho nāma atthi, tasmiṃ pañhe. Rūpadhātūti rūpakkhandho adhippeto. Rūpadhāturāgavinibaddhanti rūpadhātumhi rāgena vinibaddhaṃ . Viññāṇanti kammaviññāṇaṃ. Okasārīti gehasārī ālayasārī.

三、在安比提国即安比底路所称的安比提国地方，有一城名曰库拉罗伽。传说一座山峰有一石崩落，似乎砍断而跌落。如“帕瓦特”句，多种本义皆通解作“山之所在”。于是比库在彼国依此城处及山地而住。哈里迪卡乃是此名。于八卷中有名为《玛干迪耶问题》的论，城内亦有此问。色界即是色蕴压制之所。这里所说色界为色蕴中由贪着所缚。识则是业识。屋主即住宅本体。

Kasmā panettha ‘‘viññāṇadhātu kho, gahapatī’’ti na vuttanti? Sammohavighātatthaṃ. ‘‘Oko’’ti hi atthato paccayo vuccati, purejātañca kammaviññāṇaṃ pacchājātassa kammaviññāṇassapi vipākaviññāṇassapi vipākaviññāṇañca vipākaviññāṇassapi kammaviññāṇassapi paccayo hoti, tasmā ‘‘kataraṃ nu kho idha viññāṇa’’nti? Sammoho bhaveyya, tassa vighātatthaṃ taṃ agahetvā asambhinnāva desanā katā. Apica ārammaṇavasena catasso abhisaṅkhāraviññāṇaṭṭhitiyo vuttāti tā dassetumpi idha viññāṇaṃ na gahitaṃ.

为何这里不说‘识界啊，居士’？因是识迷惑之破除故。‘屋’字本义为依缘者，之前所生是业识，之后所生是后业识，再之后又有果识及果习气识，都彼此相依故。故何须问‘此识为何？’即有迷惑，由于除迷惑故讲法，如此教言四个依止业识而存的意识状态，但现此处并未持识说。

Upayupādānāti taṇhūpayadiṭṭhūpayavasena dve upayā, kāmupādānādīni cattāri upādānāni ca. Cetaso adhiṭṭhānābhinivesānusayāti akusalacittassa adhiṭṭhānabhūtā ceva abhinivesabhūtā ca anusayabhūtā ca. Tathāgatassāti sammāsambuddhassa. Sabbesampi hi khīṇāsavānaṃ ete pahīnāva, satthu pana khīṇāsavabhāvo loke atipākaṭoti uparimakoṭiyā evaṃ vuttaṃ. Viññāṇadhātuyāti idha viññāṇaṃ kasmā gahitaṃ? Kilesappahānadassanatthaṃ. Kilesā hi na kevalaṃ catūsuyeva khandhesu pahīnā pahīyanti, pañcasupi pahīyantiyevāti kilesappahānadassanatthaṃ gahitaṃ. Evaṃ kho, gahapati, anokasārī hotīti evaṃ kammaviññāṇena okaṃ asarantena anokasārī nāma hoti.

所谓“因执所取”，即对渴爱、执取及见执等两种因执方式；又欲取等四种执之事。所谓“心之执着强求习气”，是指不善心所具有的执着、强求与习气。所谓“如来”，即正觉佛。诸有漏者皆被断除，此理诸漏皆灭，唯有佛漏灭为世间彰显最胜。所谓识界被持有，为除烦恼见，如此持识乃为断除烦恼所作。烦恼非仅于四蕴而灭，五蕴俱灭，故以断恶惑为目的而持识。居士啊，因此所谓“屋体之漏”因业识所起之漏，非为扰乱故为“无扰之屋”。

Rūpanimittaniketavisāravinibandhāti rūpameva kilesānaṃ paccayaṭṭhena nimittaṃ, ārammaṇakiriyasaṅkhātanivāsanaṭṭhānaṭṭhena niketanti rūpanimittaniketaṃ. Visāro ca vinibandho ca visāravinibandhā. Ubhayenapi hi kilesānaṃ patthaṭabhāvo ca vinibandhanabhāvo ca vutto, rūpanimittanikete visāravinibandhāti rūpanimittaniketavisāravinibandhā, tasmā rūpanimittaniketamhi uppannena kilesavisārena ceva kilesabandhanena cāti attho. Niketasārīti vuccatīti ārammaṇakaraṇavasena nivāsanaṭṭhānaṃ sārīti vuccati. Pahīnāti te rūpanimittaniketakilesavisāravinibandhā pahīnā.

色界标志、所依及缚系之义，是指色是诸烦恼之因缘，因其构成所依如宿业功能所集之所住，故称色为标志所依。浊乱与缚，二义俱在。彼二义皆是诸烦恼之退没与缚系之义。故谓色界标志是以由所生烦恼侵扰及缚系。所谓所依之意者，是住处因承载所依而得名。此烦恼标志、所依及缚业烦恼皆断。

Kasmā panettha pañcakkhandhā ‘‘okā’’ti vuttā, cha ārammaṇāni ‘‘niketa’’nti? Chandarāgassa balavadubbalatāya. Samānepi hi etesaṃ ālayaṭṭhena visayabhāve okoti niccanivāsanaṭṭhānagehameva vuccati, niketanti ‘‘ajja asukaṭṭhāne kīḷissāmā’’ti katasaṅketaṭṭhānaṃ nivāsaṭṭhānaṃ uyyānādi. Tattha yathā puttadāradhanadhaññapuṇṇagehe chandarāgo balavā hoti, evaṃ ajjhattikesu khandhesu. Yathā pana uyyānaṭṭhānādīsu tato dubbalataro hoti, evaṃ bāhiresu chasu ārammaṇesūti chandarāgassa balavadubbalatāya evaṃ desanā katāti veditabbo.

为何五蕴被称为“屋”，六尘即诸触境被称作“所依”？是因欲爱之力强弱所致。彼等宿处以常住体之家为名，称为“屋”；所依乃指庭院等供活动之所。譬如有子女、财产丰盈之家，欲爱强盛；内藏诸蕴亦然。如同庭院之处更为低劣，外部六尘依此欲爱力强弱，故作如是说法，当知其义。

Sukhitesu sukhitoti upaṭṭhākesu dhanadhaññalābhādivasena sukhitesu ‘‘idānāhaṃ manāpaṃ bhojanaṃ labhissāmī’’ti gehasitasukhena sukhito hoti, tehi pattasampattiṃ anubhavamāno viya carati. Dukkhitesu dukkhitoti tesaṃ kenacideva kāraṇena dukkhe uppanne sayaṃ dviguṇena dukkhena dukkhito hoti. Kiccakaraṇīyesūti kiccasaṅkhātesu karaṇīyesu. Tesu yogaṃ āpajjatīti upayogaṃ sayaṃ tesaṃ kiccānaṃ kattabbataṃ āpajjati. Kāmesūti vatthukāmesu. Evaṃ kho, gahapati, kāmehi aritto hotīti evaṃ kilesakāmehi aritto hoti anto kāmānaṃ bhāvena atuccho. Sukkapakkho tesaṃ abhāvena ritto tucchoti veditabbo.

在安乐者中安乐者意谓随侍者因财富、谷物等利益而乐，安乐者中有『如今我将获得合意的食物』之意，居家生活的安乐得以成就，犹如享受所得的财物而生活。苦者中苦者谓因某种缘故苦中生起，自己加倍加剧苦感而受苦。此苦者之义，即在应当作事之事内所触生的业力联系。于此处所生者，谓任务的连接，即任务应完成之义。欲者谓世俗欲望。是故，舍利子，因欲为敌，犹如由恶欲为敌，因内在欲念的不满而不悦。善方者空缺无用，应当了解其空无之义。

Purakkharānoti vaṭṭaṃ purato kurumāno. Evaṃrūpo siyantiādīsu dīgharassakāḷodātādīsu rūpesu ‘‘evaṃrūpo nāma bhaveyya’’nti pattheti. Sukhādīsu vedanāsu evaṃvedano nāma; nīlasaññādīsu saññāsu evaṃ sañño nāma; puññābhisaṅkhārādīsu saṅkhāresu evaṃsaṅkhāro nāma; cakkhuviññāṇādīsu viññāṇesu ‘‘evaṃ viññāṇo nāma bhaveyya’’nti pattheti.

先行者意谓于轮回之前作业者。如同以上之形态及他，长久时期由此等形色中有『如此形态即名为存在』之意。乐受等受法中称为如此受，即称为『如此感受』；以青色等观相为识，名为如此识；以善业之行为造作者称为如此造作；诸根识等称为如此识等，此即存在名说之理。

Apurakkharānoti vaṭṭaṃ purato akurumāno. Sahitaṃ me, asahitaṃ teti tuyhaṃ vacanaṃ asahitaṃ asiliṭṭhaṃ, mayhaṃ sahitaṃ siliṭṭhaṃ madhurapānasadisaṃ. Adhiciṇṇaṃ te viparāvattanti yaṃ tuyhaṃ dīghena kālena paricitaṃ suppaguṇaṃ, taṃ mama vādaṃ āgamma sabbaṃ khaṇena viparāvattaṃ nivattaṃ. Āropito te vādoti tuyhaṃ doso mayā āropito. Cara vādappamokkhāyāti taṃ taṃ ācariyaṃ upasaṅkamitvā uttari pariyesanto imassa vādassa mokkhāya cara āhiṇḍāhi. Nibbeṭhehi vā sace pahosīti atha sayameva pahosi, idheva nibbeṭhehīti. Tatiyaṃ.

非先行者意谓于轮回之前无所作者。你言我与汝间是否相合，非相合谓为不贴密；我已贴密好如甘甜美酒。你长久以来所熟知之善所作皆反转，我基于此说全被否定。你所加之罪责，乃我加于汝。为消解纷争，前往请教仁师，寻求解决分歧。若确认无过，则即为无过，若有过即承认其过。第三义。

4. Dutiyahāliddikānisuttavaṇṇanā第四《第二哈利迪咖尼经》注释

§4

4. Catutthe sakkapañheti cūḷasakkapañhe, mahāsakkapañhepetaṃ vuttameva. Taṇhāsaṅkhayavimuttāti taṇhāsaṅkhaye nibbāne tadārammaṇāya phalavimuttiyā vimuttā. Accantaniṭṭhāti antaṃ atikkantaniṭṭhā satataniṭṭhā. Sesapadesupi eseva nayo. Catutthaṃ.

第四，谓小萨咖问，如大萨咖问中已有说明。渴爱灭尽解脱谓渴爱灭尽时的涅槃，或谓依除惑的果报涅槃。完全圆满谓超越终极，常住圆满。其余词句亦皆如此处理。第四义。

5. Samādhisuttavaṇṇanā第五《定经》注释

§5

5. Pañcame samādhinti idaṃ bhagavā te bhikkhū cittekaggatāya parihāyante disvā, ‘‘cittekaggataṃ labhantānaṃ imesaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā āha. Abhinandatīti pattheti. Abhivadatīti tāya abhinandanāya ‘‘aho piyaṃ iṭṭhaṃ kantaṃ manāpa’’nti vadati. Vācaṃ abhinandantopi ca taṃ ārammaṇaṃ nissāya evaṃ lobhaṃ uppādento abhivadatiyeva nāma. Ajjhosāya tiṭṭhatīti gilitvā pariniṭṭhapetvā gaṇhāti. Yārūpe nandīti yā sā rūpe balavapatthanāsaṅkhātā nandī. Tadupādānanti taṃ gahaṇaṭṭhena upādānaṃ. Nābhinandatīti na pattheti. Nābhivadatīti patthanāvasena na ‘‘iṭṭhaṃ kanta’’nti vadati. Vipassanācittena cetasā ‘‘aniccaṃ dukkha’’nti vacībhedaṃ karontopi nābhivadatiyeva. Pañcamaṃ.

第五，谓世尊见彼比库心意专一远离烦恼之后，说道：‘心意专一者，将获得这些修行方法的彻底通达’。欢喜谓对其欢心喜悦。敬礼谓以此欢喜而说：‘阿！喜爱、可爱、心悦的存在’。欢喜言为内生贪欲的语言，敬礼言即为此欢喜话语的外显。起立谓起身肃立接受。欢乐谓由力量根所生的喜悦。依止谓依托此欢喜。未欢喜谓与欢喜相反。无敬礼谓无依止心，故不言‘喜爱可爱’。用观照之心观诸法无常苦，亦无敬礼之意。第五义。

6. Paṭisallāṇasuttavaṇṇanā第六《独处经》注释

§6

6. Chaṭṭhe paṭisallāṇeti idaṃ bhagavā te bhikkhū kāyavivekena parihāyante disvā ‘‘kāyavivekaṃ labhantānaṃ imesaṃ kammaṭṭhānaṃ phātiṃ gamissatī’’ti ñatvā āha. Chaṭṭhaṃ.

第六，谓世尊见彼比库以身心独处远离烦恼之后，说道：‘得身心独处者，将获得此修行方法的彻底通达’。第六义。

7. Upādāparitassanāsuttavaṇṇanā第七《因取而战栗经》注释

§7

7. Sattame upādāparitassananti gahaṇena uppannaṃ paritassanaṃ. Anupādāaparitassananti aggahaṇena aparitassanaṃ. Rūpavipariṇāmānuparivattiviññāṇaṃ hotīti ‘‘mama rūpaṃ vipariṇata’’nti vā ‘‘ahu vata metaṃ, dāni vata me natthī’’ti vā ādinā nayena kammaviññāṇaṃ rūpassa bhedānuparivatti hoti. Vipariṇāmānuparivattijāti vipariṇāmassa anuparivattito vipariṇāmārammaṇacittato jātā. Paritassanā dhammasamuppādāti taṇhāparitassanā ca akusaladhammasamuppādā ca. Cittanti kusalacittaṃ. Pariyādāya tiṭṭhantīti pariyādiyitvā tiṭṭhanti. Uttāsavāti sauttāso. Vighātavāti savighāto sadukkho. Apekkhavāti sālayo. Upādāya ca paritassatīti gaṇhitvā paritassako nāma hoti. Na rūpavipariṇāmānuparivattīti khīṇāsavassa kammaviññāṇameva natthi, tasmā rūpabhedānuparivatti na hotīti vattuṃ vaṭṭati. Sattamaṃ.

第七曰：执著忧患谓由执著引生之忧患。非执著忧患谓由不执著者产生之忧患。色变化依转识者，即所谓我色已变，或者曰吾此已灭。由此引导业识随色分别变化。变化依转生，乃由变化而起，缘变化所现境心生。忧患乃诸法因缘生起，亦称贪执忧患，与不善法因缘生起相应。心谓善心。停驻谓止息安住。熄灭烦恼谓烦恼消除。颠倒谓痛苦。无常谓变易。依著者谓所执著。由执著生忧患，故名忧患者非由色变化依转义论断；无烦恼业识时无此故，故说无色分别依转。此为第七。

8. Dutiyaupādāparitassanāsuttavaṇṇanā第八《第二因取而战栗经》注释

§8

8. Aṭṭhame taṇhāmānadiṭṭhivasena desanā katā. Iti paṭipāṭiyā catūsu suttesu vaṭṭavivaṭṭameva kathitaṃ. Aṭṭhamaṃ.

第八曰：已以渴爱无明之见作广说。依次第，详述于四圣谛之轮旋教法中。此即第八。

9. Kālattayaaniccasuttavaṇṇanā9. 三时无常经注释

§9

9. Navame ko pana vādo paccuppannassāti paccuppannamhi kathāva kā, aniccameva taṃ. Te kira bhikkhū atītānāgataṃ aniccanti sallakkhetvā paccuppanne kilamiṃsu, atha nesaṃ ito atītānāgatepi ‘‘paccuppannaṃ anicca’’nti vuccamāne bujjhissantīti ajjhāsayaṃ viditvā satthā puggalajjhāsayena imaṃ desanaṃ desesi. Navamaṃ.

第九曰：今当说现世之辩论为何。以现时为本，断非无常。彼诸比库曾于过去未来示无常迹象，现时起而辩论。又此辩论缘于先知果德玛以俗人为喻，阐述教理。此即第九。

10-11. Kālattayadukkhasuttādivaṇṇanā10-11. 三时苦经等注释

§10-11

10-11. Dasamekādasamāni dukkhaṃ anattāti padehi visesetvā tathārūpeneva puggalajjhāsayena kathitānīti. Dasamekādasamāni.

第十至十一曰：分别讲述苦与无我，详实而合说理，与比库们之见解一致。此即第十至十一。

Nakulapituvaggo paṭhamo. · 那拘罗父品第一。

2. Aniccavaggo

第二章无常篇。

1-10. Aniccasuttādivaṇṇanā1-10. 无常经等注释

§12-21

12-21. Aniccavagge pariyosānasuttaṃ pucchāvasikaṃ, sesāni tathā tathā bujjhanakānañca vasena desitānīti. Paṭhamādīni.

第十二至二十一曰：第二章末尾之经文询问与答复，随顺且机锋分明，广泛讲说。为此篇开头。

Aniccavaggo dutiyo. · 无常品第二。

3. Bhāravaggo

三、负担品

1. Bhārasuttavaṇṇanā1. 重担经注释

§22

22. Bhāravaggassa paṭhame pañcupādānakkhandhātissa vacanīyanti pañcupādānakkhandhā iti assa vacanīyaṃ, evaṃ vattabbaṃ bhaveyyāti attho. Ayaṃ vuccati, bhikkhave, bhāroti ye ime pañcupādānakkhandhā, ayaṃ bhāroti vuccati. Kenaṭṭhenāti? Parihārabhāriyaṭṭhena. Etesañhi ṭhāpanagamananisīdāpananipajjāpananhāpanamaṇḍanakhādāpanabhuñjāpanādiparihāro bhāriyoti parihārabhāriyaṭṭhena bhāroti vuccati. Evaṃnāmoti tisso dattotiādināmo. Evaṃgottoti kaṇhāyano vacchāyanotiādigotto. Iti vohāramattasiddhaṃ puggalaṃ ‘‘bhārahāro’’ti katvā dasseti. Puggalo hi paṭisandhikkhaṇeyeva khandhabhāraṃ ukkhipitvā dasapi vassāni vīsatipi vassasatampīti yāvajīvaṃ imaṃ khandhabhāraṃ nhāpento bhojento mudusamphassamañcapīṭhesu nisīdāpento nipajjāpento pariharitvā cutikkhaṇe chaḍḍetvā puna paṭisandhikkhaṇe aparaṃ khandhabhāraṃ ādiyati, tasmā bhārahāroti jāto.

二十二、关于负担品第一章中『五取蕴』一语，是应当说为『五取蕴』。其义谓：比库，这称为『负担』者，乃此五取蕴即是负担。何以故？因其作为重负之所在也。所谓负担，即是负担与重负。此五取蕴，其负担之所在，即为负担。何以故？谓以负载负担，攀缘、来往、坐具、起坐、卧具、起卧、饮食、咀嚼、持用、食用等诸靠持缘起之摧除，谓负担亦名为负载负担。如此称谓：三释义、二释义等名也。又谓『族』即称黑葬、牛葬等。依此教法，称号仅属传授，故说为负载载负之人。人者，于轮回之际，去此负担蕴，历三载、二十载、一百载，乃至诸生存期间，承负此蕴，饮食此蕴，享用此蕴，于柔软床席起坐卧安止，抛却此负担而命终，于再生时又续受他负担，如是反复，因而称为负载者。

Ponobhavikāti punabbhavanibbattikā. Nandīrāgasahagatāti nandirāgena saha ekattameva gatā. Tabbhāvasahagatañhi idha adhippetaṃ. Tatra tatrābhinandinīti upapattiṭṭhāne vā rūpādīsu vā ārammaṇesu tattha tattha abhinandanasīlāva. Kāmataṇhādīsu pañcakāmaguṇiko rāgo kāmataṇhā nāma, rūpārūpabhavarāgo jhānanikanti sassatadiṭṭhisahagato rāgoti ayaṃ bhavataṇhā nāma, ucchedadiṭṭhisahagato rāgo vibhavataṇhā nāma. Bhārādānanti bhāragahaṇaṃ. Taṇhāya hi esa bhāraṃ ādiyati. Asesavirāganirodhotiādi sabbaṃ nibbānasseva vevacanaṃ. Tañhi āgamma taṇhā asesato virajjati nirujjhati cajiyati paṭinissajjiyati vimuccati, natthi cettha kāmālayo vā diṭṭhālayo vāti nibbānaṃ etāni nāmāni labhati. Samūlaṃ taṇhanti taṇhāya avijjā mūlaṃ nāma. Abbuyhāti arahattamaggena taṃ samūlakaṃ uddharitvā. Nicchāto parinibbutoti nittaṇho parinibbuto nāmāti vattuṃ vaṭṭatīti. Paṭhamaṃ.

『再生者』谓复发生者。『欢喜与损欲相随』，谓欢喜与损欲共同行一处。于此当中，其意指『占据』。『于彼所谓欢喜者』，指于此处或色等所缘处有所欢喜之风行。于欲渴等五种欲品中，属欲渴众妙之谓，欲渴即为欲爱。于色或非色之有生渴爱，称为欲爱；于禅定或永恒见相随之爱，谓为存在渴爱；于断见相随之爱，谓为离灭见渴爱。负荷取之谓负载。欲渴故积负载。『无余断灭灭尽』等语，乃指全部灭尽，俱以涅槃为正说。因缘此，欲渴于无余地断除、消减、消耗、离捨、解脱，无有所取，非指此地有乐界或见界，故涅槃非此诸名所有。根本谓渴爱乃无明根。阿拉汉道即铲除此根。终断、涅槃谓其名号，由如是说持。第一章也。

2. Pariññasuttavaṇṇanā2. 《遍知经》注释

§23

23. Dutiye pariññeyyeti parijānitabbe, samatikkamitabbeti attho. Pariññanti accantapariññaṃ, samatikkamanti attho. Rāgakkhayotiādi nibbānassa nāmaṃ. Tañhi accantapariññā nāma. Dutiyaṃ.

二十三、第二区分称为『彻知』者，即为应当了知，须当断除之义。『彻知』者，谓了知彻底。『断除』者，谓其义。断除者谓涅槃之名也。此谓彻底的了知之义。第二章也。

3. Abhijānasuttavaṇṇanā3. 《证知经》注释

§24

24. Tatiye abhijānanti abhijānanto. Iminā ñātapariññā kathitā, dutiyapadena tīraṇapariññā, tatiyacatutthehi pahānapariññāti imasmiṃ sutte tisso pariññā kathitāti. Tatiyaṃ.

二十四、第三区分谓知解者。此由前分中所说之认识也，第二分谓彻底了知，第三四分谓断除了知。在此经中称三种了知。第三章也。

4-9. Chandarāgasuttādivaṇṇanā4-9. 《欲贪经》等注释

§25-30

25-30. Catutthādīni dhātusaṃyutte vuttanayeneva veditabbāni. Paṭipāṭiyā panettha pañcamachaṭṭhasattamesu cattāri saccāni kathitāni, aṭṭhamanavamesu vaṭṭavivaṭṭaṃ. Catutthādīni.

二十五至三十章，如于界相分类中所说，皆应知见。如次第说法，第二章至第七章中说有四谛，至第八、九章论轮回。第四章等内容也。

10. Aghamūlasuttavaṇṇanā10. 《苦根经》注释

§31

31. Dasame aghanti dukkhaṃ. Evamettha dukkhalakkhaṇameva kathitaṃ. Dasamaṃ.

三十一、称为痛苦的第十义。于此处仅说痛苦的相状。第十义。

11. Pabhaṅgusuttavaṇṇanā11. 《破坏经》注释

§32

32. Ekādasame pabhaṅgunti pabhijjanasabhāvaṃ. Evamidha aniccalakkhaṇameva kathitanti. Ekādasamaṃ.

三十二、称为断灭的第十一义，即欲断灭的本性。于此处亦仅说无常的相状。第十一义。

Bhāravaggo tatiyo. · 负担品第三

4. Natumhākavaggo

第四、树木章节

1. Natumhākasuttavaṇṇanā1. 非汝等经注释

§33

33. Natumhākavaggassa paṭhame pajahathāti chandarāgappahānena pajahatha. Tiṇādīsu tiṇaṃ nāma antopheggu bahisāraṃ tālanāḷikerādi. Kaṭṭhaṃ nāma antosāraṃ bahipheggu khadirasālasākapanasādi. Sākhā nāma rukkhassa bāhā viya nikkhantā. Palāsaṃ nāma tālanāḷikerapaṇṇādi. Paṭhamaṃ.

三十三、关于树木章节第一门：『当弃除』者，谓弃除对欲爱之心的执著。就三种类比而言，草称为丛草，是指草本植物之丛聚，类似椰子枝等；木头是指木质之主体，类似相思树、皂荚树、栗树等；枝条是树木的侧枝，好似手臂般伸展；木叶是椰子枝叶等。以上乃第一门。

2. Dutiyanatumhākasuttavaṇṇanā2. 第二非汝等经注释

§34

34. Dutiyaṃ vinā upamāya bujjhanakānaṃ ajjhāsayena vuttaṃ. Dutiyaṃ.

三十四、第二门乃借喻来明了觉悟者的心意。第二门义。

3. Aññatarabhikkhusuttavaṇṇanā3. 某比库经注释

§35

35. Tatiye rūpañce, bhante, anusetīti yadi rūpaṃ anuseti. Tena saṅkhaṃ gacchatīti kāmarāgādīsu yena anusayena taṃ rūpaṃ anuseti, teneva anusayena ‘‘ratto duṭṭho mūḷho’’ti paṇṇattiṃ gacchati. Na tena saṅkhaṃ gacchatīti tena abhūtena anusayena ‘‘ratto duṭṭho mūḷho’’ti saṅkhaṃ na gacchatīti. Tatiyaṃ.

三十五、第三讲论：世尊，如果某追随者随顺形色，则他随顺该种形色而生贪爱等流染，因此内心产生『愕然、恶心、痴愚』等情绪。此乃谓执著形色而生烦恼之说。反之，若心未随顺该形色，则该等贪爱情绪便无法生起。故曰第三义。

4. Dutiyaaññatarabhikkhusuttavaṇṇanā4. 第二某比库经注释

§36

36. Catutthe taṃ anumīyatīti taṃ anusayitaṃ rūpaṃ marantena anusayena anumarati. Na hi ārammaṇe bhijjamāne tadārammaṇā dhammā tiṭṭhanti. Yaṃ anumīyatīti yaṃ rūpaṃ yena anusayena anumarati. Tena saṅkhaṃ gacchatīti tena anusayena ‘‘ratto duṭṭho mūḷho’’ti saṅkhaṃ gacchati. Atha vā yanti karaṇavacanametaṃ, yena anusayena anumīyati, tena ‘‘ratto duṭṭho mūḷho’’ti saṅkhaṃ gacchatīti attho. Catutthaṃ.

第四者是所谓“应当观察此”，即当通过习气观察身色。人死时，习气会观察身色。因缘具足时，法不常住。因缘具足的身色是所谓“应当观察”，也就是被习气所观察的身色。这样，习气便会来去往返，这习气便贪、愚、恶。这就是“贪、恶、愚”的习气来去往返的意思。或者说依行为语而言，即依习气而观察，故云“贪、恶、愚”的习气来去往返。此即第四义。

5-6. Ānandasuttādivaṇṇanā5-6. 阿难经等注释

§37-38

37-38. Pañcame ṭhitassa aññathattaṃ paññāyatīti dharamānassa jīvamānassa jarā paññāyati. Ṭhitīti hi jīvitindriyasaṅkhātāya anupālanāya nāmaṃ. Aññathattanti jarāya. Tenāhu porāṇā –

第三十七、三十八条说：“立体的异样即是老的区别”，意为有生命的活着的体，老便显现。所谓“立体”，是指生命根基所依的物质增减更替。所谓“异样”，是指老年变化。故古训曰——

‘‘Uppādo jāti akkhāto, bhaṅgo vutto vayoti ca;

“生起称为生，破坏称为坏，衰亡称为老；

Aññathattaṃ jarā vuttā, ṭhitī ca anupālanā’’ti.

老即谓异样，立体谓不护持。”

Evaṃ ekekassa khandhassa uppādajarābhaṅgasaṅkhātāni tīṇi lakkhaṇāni honti yāni sandhāya vuttaṃ ‘‘tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇānī’’ti (a. ni. 3.47).

如此，每一蕴皆分别生、老、坏三种特征，基于此才说：“比库们，此三为有为法的三种印记。”（《相应部·三四七》）

Tattha saṅkhataṃ nāma paccayanibbatto yo koci saṅkhāro. Saṅkhāro ca na lakkhaṇaṃ, lakkhaṇaṃ na saṅkhāro, na ca saṅkhārena vinā lakkhaṇaṃ paññāpetuṃ sakkā, nāpi lakkhaṇaṃ vinā saṅkhāro, lakkhaṇena pana saṅkhāro pākaṭo hoti. Yathā hi na ca gāvīyeva lakkhaṇaṃ, lakkhaṇameva na gāvī, nāpi gāviṃ muñcitvā lakkhaṇaṃ paññāpetuṃ sakkā, nāpi lakkhaṇaṃ muñcitvā gāviṃ, lakkhaṇena pana gāvī pākaṭā hoti, evaṃsampadamidaṃ veditabbaṃ.

其中文义“有为”是指由缘而起的任何行。行即无特征，特征非行，无法仅凭无特征表明行，行外也不能没有特征。唯有特征显现，行才得显露。譬如牛既非特征，特征非牛；亦不能弃牛而表明出特征，也不能弃特征而得牛。唯有特征令牛显现，理应如此体悟。

Tattha saṅkhārānaṃ uppādakkhaṇe saṅkhāropi uppādalakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. ‘‘Uppādopī’’ti vutte saṅkhāropi jarālakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. Bhaṅgakkhaṇe saṅkhāropi taṃlakkhaṇampi kālasaṅkhāto tassa khaṇopi paññāyati. Apare pana vadanti ‘‘arūpadhammānaṃ jarākhaṇo nāma na sakkā paññāpetuṃ, sammāsambuddho ca ‘vedanāya uppādo paññāyati, vayo paññāyati, ṭhitāya aññathattaṃ paññāyatī’ti vadanto arūpadhammānampi tīṇi lakkhaṇāni paññāpeti, tāni atthikkhaṇaṃ upādāya labbhantī’’ti vatvā –

在此，蕴（行法）生成刹那，慧知蕴的生成之相亦属于时间所染，当下此刻亦可觉知。谓之“生成相”，并且慧知蕴蕴灭之相亦属于时间所染，该刻亦能觉察。蕴的破坏刹那，慧知蕴的破坏之相亦属于时间所染，该刻亦能觉察。另有说者谓：“无色法（非色法）的老与灭之刹那不可觉察。但正觉佛则说：‘受（受蕴）之生成可觉知，增长可觉知，固持呈现不同相亦可觉知’，如是言说无色法亦有三种相觉知，这三者立刻因执取而得。”

‘‘Atthitā sabbadhammānaṃ, ṭhiti nāma pavuccati;

“诸法皆有持相，此持相即称为常存；

Tasseva bhedo maraṇaṃ, sabbadā sabbapāṇina’’nti. –

持相的转变即为死灭，常存贯穿一切有情众生。”

Imāya ācariyagāthāya tamatthaṃ sādhenti. Atha vā santativasena ṭhānaṃ ṭhitīti veditabbanti ca vadanti. Yasmā pana sutte ayaṃ viseso natthi, tasmā ācariyamatiyā suttaṃ apaṭibāhetvā suttameva pamāṇaṃ kattabbaṃ. Chaṭṭhaṃ uttānameva. Pañcamachaṭṭhāni.

以此师诵诗句为准则。有时虽以语句义理从整体上以持相称，但须知并非文句中本有特指常存，故虽如此说，仍当以经文为最正确准据。此为第六条注释。与第五、第六条合参。

7-10. Anudhammasuttādivaṇṇanā7-10. 随法经等注释

§39-42

39-42. Sattame dhammānudhammappaṭipannassāti navannaṃ lokuttaradhammānaṃ anulomadhammaṃ pubbabhāgapaṭipadaṃ paṭipannassa. Ayamanudhammoti ayaṃ anulomadhammo hoti. Nibbidābahuloti ukkaṇṭhanabahulo hutvā. Parijānātīti tīhi pariññāhi parijānāti. Parimuccatīti maggakkhaṇe uppannāya pahānapariññāya parimuccati. Evaṃ imasmiṃ sutte maggova kathito hoti, tathā ito paresu tīsu. Idha pana anupassanā aniyamitā, tesu niyamitā. Tasmā idhāpi sā tattha niyamitavaseneva niyametabbā. Na hi sakkā tīsu aññataraṃ anupassanaṃ vinā nibbindituṃ parijānituṃ vāti. Sattamādīni.

39-42句。所谓第七，为行于法相之法行者，即为第九之超世间法的正行前段行者。此正行称为顺行法，是由生起厌倦烦恼的多热心和坚定心所成。所谓“了知”是以三果智为了知。所谓“解脱”是于道际所生之放下断尽而得解脱。经中就此说法即指出法道，余经三处亦有同意。此处诸法观察有无规律者不乱，应如是规则进行。因不可能无观而生厌烦了知。此为第七条及之后内容。

Natumhākavaggo catuttho. · “非你们的品”为第四。

5. Attadīpavaggo

五、我灯分

1. Attadīpasuttavaṇṇanā一、《以自身为洲经》注释

§43

43. Attadīpavaggassa paṭhame attadīpāti attānaṃ dīpaṃ tāṇaṃ leṇaṃ gatiṃ parāyaṇaṃ patiṭṭhaṃ katvā viharathāti attho. Attasaraṇāti idaṃ tasseva vevacanaṃ. Anaññasaraṇāti idaṃ aññassa saraṇapaṭikkhepavacanaṃ. Na hi añño aññassa saraṇaṃ hoti aññassa vāyāmena aññassa asijjhanato, vuttampi cetaṃ –

第43节。有关自灯品第一，所谓“自灯”者，即自身之灯，即自他照明之灯，即自我之灯，护持者、避难所、归依、立足、安住而住于此，谓之义。所谓“自护”者，此即其专属之语。所谓“非他护”者，即用于否定他为护持者之说辞。盖无他者为他者之护持，无他者之勤勉与不懈。经中亦有明言——

‘‘Attā hi attano nātho,

“己者乃己之主，

Ko hi nātho paro siyā’’ti. (dha. pa. 160);

谁能为他之主乎？”（法句经160偈）

Tenāha ‘‘anaññasaraṇā’’ti. Ko panettha attā nāma? Lokiyalokuttaro dhammo. Tenevāha – ‘‘dhammadīpā dhammasaraṇā anaññasaraṇā’’ti. Yonīti kāraṇaṃ – ‘‘yoni hesā, bhūmija, phalassa adhigamāyā’’tiādīsu (ma. ni. 3.227) viya. Kiṃpahotikāti kiṃpabhutikā, kuto pabhavantīti attho? Rūpassa tvevāti idaṃ tesaṃyeva sokādīnaṃ pahānadassanatthaṃ āraddhaṃ. Na paritassatīti na gaṇhāti na gahati. Tadaṅganibbutoti tena vipassanaṅgena kilesānaṃ nibbutattā tadaṅganibbuto. Imasmiṃ sutte vipassanāva kathitā. Paṭhamaṃ.

于是说“非他护”也。然彼此所谓“己”，是何物也？乃分属世间及出世间法。因而说：“法灯即为法之护持，非他护也。”所谓“因”（者），如“因即所生之地、出生等”（《中部·诸行品》第3章227节）等义。何谓“世俗存在”为何谓超世存在？又“何处有光明”？此义何也？乃针对色蕴，即为断除诸苦等而生起见解之起始。所谓“不抓不握”，即不执著、不摄取、不执持。由此身心灭尽，观照行灭烦恼灭故，谓之身心灭尽（nganibbuto）。此经中讲述的是观照（vipassanā），为第一义也。

2. Paṭipadāsuttavaṇṇanā二、《行道经》注释

§44

44. Dutiye dukkhasamudayagāminī samanupassanāti yasmā sakkāyo dukkhaṃ, tassa ca samudayagāminī paṭipadā nāma ‘‘rūpaṃ attato samanupassatī’’ti evaṃ diṭṭhisamanupassanā vuttā, tasmā dukkhasamudayagāminī samanupassanāti ayamettha attho hoti. Dukkhanirodhagāminī samanupassanāti ettha saha vipassanāya catumaggañāṇaṃ ‘‘samanupassanā’’ti vuttaṃ. Iti imasmiṃ sutte vaṭṭavivaṭṭaṃ kathitaṃ. Dutiyaṃ.

第44节。第二为观苦集道行。谓身见苦，于其集道行即名为“亲近观察色身”。如是，名为观苦集道行，义是此。所谓灭苦道行之观察，与观照法修四种通达也，被称为“亲近观察”。故此经中对之有详尽阐述。第二义也。

3. Aniccasuttavaṇṇanā三、《无常经》注释

§45

45. Tatiye sammappaññāya daṭṭhabbanti saha vipassanāya maggapaññāya daṭṭhabbaṃ. Virajjati vimuccatīti maggakkhaṇe virajjati, phalakkhaṇe vimuccati. Anupādāya āsavehīti anuppādanirodhena niruddhehi āsavehi agahetvā iti vimuccati. Rūpadhātuyātiādi paccavekkhaṇadassanatthaṃ vuttaṃ. Saha phalena paccavekkhaṇadassanatthantipi vadantiyeva. Ṭhitanti upari kattabbakiccābhāvena ṭhitaṃ. Ṭhitattā santussitanti pattabbaṃ pattabhāvena santuṭṭhaṃ. Paccattaṃyeva parinibbāyatīti sayameva parinibbāyati. Tatiyaṃ.

第45节。第三为与正慧共见的道理，与观照共见道慧。谓当时息灭、当时超越。于此途中，缘断、烦恼已灭，断除烦恼而达解脱断灭，即无染净解脱。有关色界等之观照示现，及其果报亦能观见谓之。同时，谓其立止于当下作业之状态。于立止状态，应以所成就的满足心为足，自身即证入涅槃。第三义也。

4. Dutiyaaniccasuttavaṇṇanā四、《第二无常经》注释

§46

46. Catutthe pubbantānudiṭṭhiyoti pubbantaṃ anugatā aṭṭhārasa diṭṭhiyo na honti. Aparantānudiṭṭhiyoti aparantaṃ anugatā catucattālīsa diṭṭhiyo na honti. Thāmaso parāmāsoti diṭṭhithāmaso ceva diṭṭhiparāmāso ca na hoti. Ettāvatā paṭhamamaggo dassito. Idāni saha vipassanāya tayo magge ca phalāni ca dassetuṃ rūpasmintiādi āraddhaṃ. Atha vā diṭṭhiyo nāma vipassanāya eva pahīnā, idaṃ pana upari saha vipassanāya cattāro magge dassetuṃ āraddhaṃ. Catutthaṃ.

第四，说前行相者，所谓跟随先前的十八观见，则并无前行相。所谓跋前相者，依随后来四十四种观见者，也不存在。所谓昏沉怀疑者，则既无见的昏沉，亦无见的怀疑。至此，初道已然示现。今当随同内观，显示三道及其果位，且发端于诸形等。又当若见已于内观上断，则应发端示现随内观而现四道。第四。

5. Samanupassanāsuttavaṇṇanā五、《观察经》注释

§47

47. Pañcame pañcupādānakkhandhe samanupassanti etesaṃ vā aññataranti paripuṇṇagāhavasena pañcakkhandhe samanupassanti, aparipuṇṇagāhavasena etesaṃ aññataraṃ. Iti ayañceva samanupassanāti iti ayañca diṭṭhisamanupassanā. Asmīti cassa avigataṃ hotīti yassa ayaṃ samanupassanā atthi, tasmiṃ asmīti taṇhāmānadiṭṭhisaṅkhātaṃ papañcattayaṃ avigatameva hoti. Pañcannaṃindriyānaṃ avakkanti hotīti tasmiṃ kilesajāte sati kammakilesapaccayānaṃ pañcannaṃ indriyānaṃ nibbatti hoti.

第五，观察五取蕴的各种样态者，或于五蕴中之一形态用圆满经验观察，或用非圆满经验观察，皆属此类。这即所谓共同观察，亦称见共同观察。有此观察者，彼处不生我执，即所谓见生执见所缘之烦恼构造的纷乱，亦不生。如五根之退转，谓于烦恼生处，业与烦恼之因缘生五根之缠结。

Atthi, bhikkhave, manoti idaṃ kammamanaṃ sandhāya vuttaṃ. Dhammāti ārammaṇaṃ. Avijjādhātūti javanakkhaṇe avijjā. Avijjāsamphassajenāti avijjāsampayuttaphassato jātena. Apica manoti bhavaṅgakkhaṇe vipākamanodhātu, āvajjanakkhaṇe kiriyamanodhātu. Dhammādayo vuttappakārāva. Asmītipissa hotīti taṇhāmānadiṭṭhivasena asmīti evampissa hoti. Ito paresu ayamahamasmīti rūpādīsu kiñcideva dhammaṃ gahetvā ‘‘ayaṃ ahamasmī’’ti attadiṭṭhivasena vuttaṃ. Bhavissanti sassatadiṭṭhivasena. Na bhavissanti ucchedadiṭṭhivasena. Rūpī bhavissantiādīni sabbāni sassatameva bhajanti. Athetthāti atha tenevākārena ṭhitesu etesu indriyesu. Avijjā pahīyatīti catūsu saccesu aññāṇabhūtā avijjā pahīyati. Vijjā uppajjatīti arahattamaggavijjā uppajjati. Evamettha asmīti taṇhāmānadiṭṭhiyo. Kammassa pañcannañca indriyānaṃ antare eko sandhi, vipākamanaṃ pañcindriyapakkhikaṃ katvā pañcannañca indriyānaṃ kammassa ca antare eko sandhīti. Iti tayo papañcā atīto addhā, indriyādīni paccuppanno addhā, tattha kammamanaṃ ādiṃ katvā anāgatassa paccayo dassitoti. Pañcamaṃ.

存在者，诸比库，此谓心者，盖为业之所在。所谓法者，即所缘境界。无明根本者，指发心瞬间所生无明。由无明感触而生，谓与无明相应之触。又谓于心识流异变瞬、成熟瞬分别为因缘。诸法等与前述如是说。有此我执者，即因欲执见而执我，遂成如是。此后谓他人及诸色法中有所执见曰“是我”，即执我见将生恒常见。不生则生断灭见。诸色等法皆属有为而恒常生于有为之恒常境界中。所谓彼处，有前言所立于诸根之上。断灭谓无明断灭，此时于四真谛中无明断灭。觉有时，阿拉汉道觉起。于此即执我欲执见。业缘五根之间，有一联结；成熟时为五根聚合方位；业缘五根之间有一联结。三种纷乱已过，诸根生起。于彼处示现业果缘起之始，于未来作因之义。第五。

6. Khandhasuttavaṇṇanā第六《蕴经》注释

§48

48. Chaṭṭhe rūpakkhandho kāmāvacaro, cattāro khandhā catubhūmakā. Sāsavanti āsavānaṃ ārammaṇabhāvena paccayabhūtaṃ. Upādāniyanti tatheva ca upādānānaṃ paccayabhūtaṃ. Vacanattho panettha – ārammaṇaṃ katvā pavattehi saha āsavehīti sāsavaṃ. Upādātabbanti upādāniyaṃ. Idhāpi rūpakkhandho kāmāvacaro, avasesā tebhūmakā vipassanācāravasena vuttā. Evamettha rūpaṃ rāsaṭṭhena khandhesu paviṭṭhaṃ, sāsavarāsaṭṭhena upādānakkhandhesu. Vedanādayo sāsavāpi atthi, anāsavāpi atthi. Te rāsaṭṭhena sabbepi khandhesu paviṭṭhā, tebhūmakā panettha sāsavaṭṭhena upādānakkhandhesu paviṭṭhāti. Chaṭṭhaṃ.

第六，色蕴属欲所感，四蕴即四根所在。所谓染污者，依染污之所缘而生。所谓取者，依取之因而生。此处言旨在，所缘生起并行时，即同时生染污。所谓应取者，即应当取者。此中，色蕴属欲所感者，余下三根色蕴以内观修行方式所示现。此中色向染污聚集之蕴中涌入，彼处染污所在而聚集为取蕴。又触受等复有染污，亦有无染污者。彼染污以染污聚集，皆显现于蕴中，彼处聚集即染污所在而现为取蕴。第六。

7-8. Soṇasuttādivaṇṇanā第七至第八《索那经》等注释

§49-50

49-50. Sattame seyyohamasmīti visiṭṭho uttamo ahamasmi. Kimaññatra yathābhūtassa adassanāti yathābhūtassa adassanato aññaṃ kiṃ bhaveyya? Adassanaṃ aññāṇameva bhaveyyāti attho. Idānissa te parivaṭṭaṃ vajirabhedadesanaṃ ārabhanto taṃ kiṃ maññasi soṇotiādimāha. Aṭṭhamaṃ uttānameva. Sattamaaṭṭhamāni.

第四十九至五十，第七是凡夫我执中最上者。何以谓如实未见？谓未真实见者，何有他者耶？未见者唯为无明。今彼开始流转断裂之说，尔等以为如何？则说索那等。第八仍以此立。第四十九及五十。

9-10. Nandikkhayasuttādivaṇṇanā第九至第十《喜尽经》等注释

§51-52

51-52. Navamadasamesu nandikkhayā rāgakkhayo, rāgakkhayā nandikkhayoti idaṃ nandīti vā rāgoti vā imesaṃ atthato ninnānākaraṇatāya vuttaṃ. Nibbidānupassanāya vā nibbindanto nandiṃ pajahati, virāgānupassanāya virajjanto rāgaṃ pajahati. Ettāvatā vipassanaṃ niṭṭhapetvā ‘‘rāgakkhayā nandikkhayo’’ti idha maggaṃ dassetvā ‘‘nandirāgakkhayā cittaṃ vimutta’’nti phalaṃ dassitanti. Navamadasamāni.

第五十一至五十二，第九说无欲望而灭欲，灭欲即无欲。此处无欲欲无欲之含义，系表离诸欲起见。于厌离相观中，厌离而舍掉欲；于离欲相观中，离欲而舍欲。至此内观完成，示现道路曰“无欲而灭欲”，显示果位曰“心由无欲得脱”。五十一与五十二。

Attadīpavaggo pañcamo. · 第五，自洲品。

Mūlapaṇṇāsako samatto. · 根本五十经分已完结。

6. Upayavaggo

第六章助缘分

1. Upayasuttavaṇṇanā第一《依着经》注释

§53

53. Upayavaggassa paṭhame upayoti taṇhāmānadiṭṭhivasena pañcakkhandhe upagato. Viññāṇanti kammaviññāṇaṃ. Āpajjeyyāti kammaṃ javāpetvā paṭisandhiākaḍḍhanasamatthatāya vuddhiādīni āpajjeyya. Viññāṇupayanti padassa aggahaṇe kāraṇaṃ vuttameva. Vocchijjatārammaṇanti paṭisandhiākaḍḍhanasamatthatāya abhāvena ārammaṇaṃ vocchijjati. Patiṭṭhā viññāṇassāti kammaviññāṇassa patiṭṭhā na hoti. Tadappatiṭṭhitanti taṃ appatiṭṭhitaṃ. Anabhisaṅkhacca vimuttanti paṭisandhiṃ anabhisaṅkharitvā vimuttaṃ. Paṭhamaṃ.

第一，助缘，即通过贪欲、渴爱和见解，意指有五蕴现前依止的状态。识者，即业识。所谓业识生起，是由于业力的流转而令续继相续产生，此流转续和增长即为业识生起。识作为助缘，是令语词获得把握的因缘。所谓破坏的缘起，是指由于续继相续的缺失，缘起之助亦被破坏。所谓识的基础，是指业识的基础未成就。此基础未成就，故称无基础。舍弃追忆，即是不回惑而获得解脱。以上为第一节。

2. Bījasuttavaṇṇanā2. 种子经注释

§54

54. Dutiye bījajātānīti bījāni. Mūlabījanti vacaṃ vacattaṃ haliddaṃ siṅgiveranti evamādi. Khandhabījanti assattho nigrodhoti evamādi. Phalubījanti ucchu veḷu naḷoti evamādi. Aggabījanti ajjukaṃ phaṇijjakanti evamādi. Bījabījanti sālivīhiādi pubbaṇṇañceva muggamāsādi aparaṇṇañca. Akhaṇḍānīti abhinnāni. Bhinnakālato paṭṭhāya bījaṃ bījatthāya na upakappati. Apūtikānīti udakatemanena apūtikāni. Pūtibījañhi bījatthāya na upakappati. Avātātapahatānīti vātena ca ātapena ca na hatāni, nirojataṃ na pāpitāni. Nirojañhi kasaṭaṃ bījaṃ bījatthāya na upakappati. Sārādānīti gahitasārāni patiṭṭhitasārāni. Nissārañhi bījaṃ bījatthāya na upakappati. Sukhasayitānīti cattāro māse koṭṭhe pakkhittaniyāmeneva sukhaṃ sayitāni. Pathavīti heṭṭhā patiṭṭhānapathavī. Āpoti uparisnehanaāpo. Catasso viññāṇaṭṭhitiyoti kammaviññāṇassa ārammaṇabhūtā rūpādayo cattāro khandhā. Te hi ārammaṇavasena patiṭṭhābhūtattā pathavīdhātusadisā. Nandirāgo sinehanaṭṭhena āpodhātusadiso. Viññāṇaṃ sāhāranti sappaccayaṃ kammaviññāṇaṃ. Tañhi bījaṃ viya pathaviyaṃ ārammaṇapathaviyaṃ viruhati. Dutiyaṃ.

第二，种子出生者，是指种子。根种即比喻种子，如语词依次借喻为黄芥子、狮子豆等。蕴种比喻为肉豆蔻、无花果等。果种比喻为菱角、葶苈子等。火种比喻为火镰、火种等。种子种类指稻、麦等前种与后种。所谓不断，是指相连而成，不因时间分断而失其种性。所谓不腐，是指浸水不腐坏。腐坏之种不能为种子。所谓未受风火所伤，是指无风无火而不灭，故谓此种子不坏。无风即风不伤害种子，种子果报亦不受损。实质意谓果报种子不起作用。

3. Udānasuttavaṇṇanā3. 优陀那经注释

§55

55. Tatiye udānaṃ udānesīti balavasomanassasamuṭṭhānaṃ udānaṃ udāhari. Kiṃ nissāya panesa bhagavato uppannoti. Sāsanassa niyyānikabhāvaṃ. Kathaṃ? Evaṃ kirassa ahosi, ‘‘tayome upanissayā – dānūpanissayo sīlūpanissayo bhāvanūpanissayo cā’’ti. Tesu dānasīlūpanissayā dubbalā, bhāvanūpanissayo balavā. Dānasīlūpanissayā hi tayo magge ca phalāni ca pāpenti, bhāvanūpanissayo arahattaṃ pāpeti. Iti dubbalūpanissaye patiṭṭhito bhikkhu ghaṭento vāyamanto pañcorambhāgiyāni bandhanāni chetvā tīṇi maggaphalāni nibbatteti, ‘‘aho sāsanaṃ niyyānika’’nti āvajjentassa ayaṃ udapādi.

第三，怨恨起者，怨恨即指愤怒、忧烦的生起。何以依止世尊？此为教法继承之义。何以成立？乃因为如此：世尊教导“有三种依止——布施依止、戒律依止、修习依止”。其中布施依止软弱，戒律依止软弱，修习依止强盛。以布施戒律依止则失于三乘果证，修习依止可证阿拉汉果。故安立布施戒律依止而修习比库，断除五阴束缚，证三乘果，相依此故生起此怨恨。“教法之继承者”即由此而生。

Tattha ‘‘dubbalūpanissaye ṭhatvā ghaṭamāno tīṇi maggaphalāni pāpuṇātī’’ti imassatthassāvibhāvanatthaṃ milakattherassa vatthu veditabbaṃ – so kira gihikāle pāṇātipātakammena jīvikaṃ kappento araññe pāsasatañceva adūhalasatañca yojesi. Athekadivasaṃ aṅgārapakkamaṃsaṃ khāditvā pāsaṭṭhānesu vicaranto pipāsābhibhūto ekassa araññavāsittherassa vihāraṃ gantvā therassa caṅkamantassa avidūre ṭhitaṃ pānīyaghaṭaṃ vivari, hatthatemanamattampi udakaṃ nāddasa. So kujjhitvā āha – ‘‘bhikkhu, bhikkhu tumhe gahapatikehi dinnaṃ bhuñjitvā bhuñjitvā supatha, pānīyaghaṭe añjalimattampi udakaṃ na ṭhapetha, na yuttameta’’nti. Thero ‘‘mayā pānīyaghaṭo pūretvā ṭhapito, kiṃ nu kho eta’’nti? Gantvā olokento paripuṇṇaghaṭaṃ disvā pānīyasaṅkhaṃ pūretvā adāsi. So dvattisaṅkhapūraṃ pivitvā cintesi – ‘‘evaṃ pūritaghaṭo nāma mama kammaṃ āgamma tattakapālo viya jāto. Kiṃ nu kho anāgate attabhāve bhavissatī’’ti? Saṃviggacitto dhanuṃ chaḍḍetvā, ‘‘pabbājetha maṃ, bhante’’ti āha. Thero tacapañcakakammaṭṭhānaṃ ācikkhitvā taṃ pabbājesi.

此处论述“安立软弱依止者，能修三乘果者”之故事。故事谓有一居士，以杀生业维生，修持桎梏百，及未破桎梏百。某日食炭火肉，行走营地，极度渴望，入一老比库住处，见彼倒水缸，水量微薄。此居士斥责：“比库，比库！汝与居士们共食勿误正道，水缸仅如合掌之量，勿多加水。”比库答：“我已盛满缸，何妨？”居士即视察，见缸满，遂饮两瓢，思念：“如此充满水缸，如同我生业所感报，若未来亦将生何果？”忧失心重，弃弓弩请求出家。比库为其教授五种修法令其出家。

Tassa samaṇadhammaṃ karontassa bahūnaṃ migasūkarānaṃ māritaṭṭhānaṃ pāsaadūhalānañca yojitaṭṭhānaṃ upaṭṭhāti. Taṃ anussarato sarīre dāho uppajjati, kūṭagoṇo viya kammaṭṭhānampi vīthiṃ na paṭipajjati. So ‘‘kiṃ karissāmi bhikkhubhāvenā’’ti ? Anabhiratiyā pīḷito therassa santikaṃ gantvā vanditvā āha – ‘‘na sakkomi, bhante, samaṇadhammaṃ kātu’’nti. Atha naṃ thero ‘‘hatthakammaṃ karohī’’ti āha. So ‘‘sādhu, bhante’’ti vatvā udumbarādayo allarukkhe chinditvā mahantaṃ rāsiṃ katvā, ‘‘idāni kiṃ karomī’’ti pucchi? Jhāpehi nanti. So catūsu disāsu aggiṃ datvā jhāpetuṃ asakkonto, ‘‘bhante, na sakkomī’’ti āha. Thero ‘‘tena hi apehī’’ti pathaviṃ dvidhā katvā avīcito khajjopanakamattaṃ aggiṃ nīharitvā tattha pakkhipi. So tāva mahantaṃ rāsiṃ sukkhapaṇṇaṃ viya khaṇena jhāpesi. Athassa thero avīciṃ dassetvā, ‘‘sace vibbhamissasi, ettha paccissasī’’ti saṃvegaṃ janesi. So avīcidassanato paṭṭhāya pavedhamāno ‘‘niyyānikaṃ, bhante, buddhasāsana’’nti pucchi, āmāvusoti. Bhante, buddhasāsanassa niyyānikatte sati milako attamokkhaṃ karissati, mā cintayitthāti. Tato paṭṭhāya samaṇadhammaṃ karoti ghaṭeti, tassa vattapaṭivattaṃ pūreti, niddāya bādhayamānāya tintaṃ palālaṃ sīse ṭhapetvā pāde soṇḍiyaṃ otāretvā nisīdati. So ekadivasaṃ pānīyaṃ parissāvetvā ghaṭaṃ ūrumhi ṭhapetvā udakamaṇikānaṃ pacchedaṃ āgamayamāno aṭṭhāsi. Atha kho thero sāmaṇerassa imaṃ uddesaṃ deti –

此比库护持沙门法者，经营许多野猪陷阱处，连接陷阱。身受之火起，行为不得安适。思维：“我将如何以比库身分度日？”忧惧中一人前来，拜问曰：“施主，我不能行沙门法。”比库曰：“作手工吧。”答曰：“善哉。”乃斩乌木并成大堆，“现应如何？”求禅定。比库以四方火焚烧，不能禅定，曰：“比库，我不能禅定。”比库曰：“你若不行此法，我便割断大地，以火于地立焚。”比库烧大量柴如薪堆，示其无常。伏此火后，忧怖伤神，爬起曰：“请施主为我开释佛法依止，我不复焦虑。”比库言：“此乃世尊教法依止，非妄言，勿忧。”于是遵教行沙门法，装满缸水，用头枕水缸，枕三石以撑，旋即睡眠。翌日以水怀抱水缸行水中，将装八升水送往饮水处。此比库对沙门尼讲此事。

‘‘Uṭṭhānavato satīmato,

「起行正念者，

Sucikammassa nisammakārino;

善行之坚固实践者；

Saññatassa dhammajīvino,

自受法之生者，

Appamattassa yasobhivaḍḍhatī’’ti. (dha. pa. 24);

警觉不懈者，名声日增。」（《法句经·第24偈》）

So catuppadikampi taṃ gāthaṃ attaniyeva upanesi – ‘‘uṭṭhānavatā nāma mādisena bhavitabbaṃ. Satimatāpi mādiseneva…pe… appamattenapi mādiseneva bhavitabba’’nti. Evaṃ taṃ gāthaṃ attani upanetvā tasmiṃyeva padavāre ṭhito pañcorambhāgiyāni saṃyojanāni chinditvā anāgāmiphale patiṭṭhāya haṭṭhatuṭṭho –

此四句偈亦于他处自引曰：「所谓起行者，应由警觉而生；所谓正念者，亦由警觉而生……所谓不懈者，亦应由警觉而生。」如此自引偈文，于当时位处，断除五障根本之五重束缚，证得无归果，欢喜踊跃，

‘‘Allaṃ palālapuñjāhaṃ, sīsenādāya caṅkamiṃ;

「我所累积的话语堆，携于头上而行；

Pattosmi tatiyaṃ ṭhānaṃ, ettha me natthi saṃsayo’’ti. –

“我已到达第三境地，在此我无疑惑。”

Imaṃ udānagāthaṃ āha. Evaṃ dubbalūpanissaye ṭhito ghaṭento vāyamanto pañcorambhāgiyāni saṃyojanāni chinditvā tīṇi maggaphalāni nibbatteti. Tenāha bhagavā – ‘‘no cassaṃ, no ca me siyā, nābhavissa, na me bhavissatīti evaṃ adhimuccamāno bhikkhu chindeyya orambhāgiyāni saṃyojanānī’’ti.

世尊宣说此偈。依此约束能力薄弱者立于修道之处，勤勉努力，断除五种根本束缚，便能成就三果果报。世尊因此宣说：“无彼无我，无有将来，无我将来”，比库应当断除这五根本束缚。

Tattha no cassaṃ, no ca me siyāti sace ahaṃ na bhaveyyaṃ, mama parikkhāropi na bhaveyya. Sace vā pana me atīte kammābhisaṅkhāro nābhavissa, idaṃ me etarahi khandhapañcakaṃ na bhaveyya. Nābhavissa, na me bhavissatīti idāni pana tathā parakkamissāmi, yathā me āyatiṃ khandhābhinibbattako kammasaṅkhāro na bhavissati, tasmiṃ asati āyatiṃ paṭisandhi nāma na me bhavissati. Evaṃ adhimuccamānoti evaṃ adhimuccanto bhikkhu dubbalūpanissaye ṭhito pañcorambhāgiyāni saṃyojanāni chindeyya. Evaṃ vutteti evaṃ sāsanassa niyyānikabhāvaṃ āvajjentena bhagavatā imasmiṃ udāne vutte. Rūpaṃ vibhavissatīti rūpaṃ bhijjissati. Rūpassa vibhavāti vibhavadassanena sahavipassanena. Sahavipassanakā hi cattāro maggā rūpādīnaṃ vibhavadassanaṃ nāma. Taṃ sandhāyetaṃ vuttaṃ. Evaṃ adhimuccamāno, bhante, bhikkhu chindeyyāti, bhante, evaṃ adhimuccamāno bhikkhu chindeyyeva pañcorambhāgiyāni saṃyojanāni. Kasmā na chindissatīti?

所谓“无彼无我”，是指若我不再生存，则我的诸根本束缚及烦恼当然不存在。若我过去的业因不复存在，现时此五蕴也不再有，必无有未来；未来若无生，则我亦不复有。依此修习，断绝生死轮回之根本习气，于未来断尽生灭界，断生灭界即断未来生。如此正断者，比库断除五根本束缚而无疑惑。世尊以此偈指出此种断脱境界，为法的正当原理。所谓色得满足，意指色受等蕴由慧观察，正慧所见，谓悟四圣谛等能分解色法。故闻是语，即应断除五根本束缚。何故不断？

Idāni upari maggaphalaṃ pucchanto kathaṃ pana, bhantetiādimāha. Tattha anantarāti dve anantarāni āsannānantarañca dūrānantarañca. Vipassanā maggassa āsannānantaraṃ nāma, phalassa dūrānantaraṃ nāma. Taṃ sandhāya ‘‘kathaṃ pana, bhante, jānato kathaṃ passato vipassanānantarā ‘āsavānaṃ khayo’ti saṅkhaṃ gataṃ arahattaphalaṃ hotī’’ti pucchati. Atasitāyeti atasitabbe abhāyitabbe ṭhānamhi. Tāsaṃ āpajjatīti bhayaṃ āpajjati. Tāso hesoti yā esā ‘‘no cassaṃ, no ca me siyā’’ti evaṃ pavattā dubbalavipassanā, sā yasmā attasinehaṃ pariyādātuṃ na sakkoti, tasmā assutavato puthujjanassa tāso nāma hoti. So hi ‘‘idānāhaṃ ucchijjissāmi, na dāni kiñci bhavissāmī’’ti attānaṃ papāte patantaṃ viya passati aññataro brāhmaṇo viya. Lohapāsādassa kira heṭṭhā tipiṭakacūḷanāgatthero tilakkhaṇāhataṃ dhammaṃ parivatteti. Atha aññatarassa brāhmaṇassa ekamante ṭhatvā dhammaṃ suṇantassa saṅkhārā suññato upaṭṭhahiṃsu. So papāte patanto viya hutvā vivaṭadvārena tato palāyitvā gehaṃ pavisitvā, puttaṃ ure sayāpetvā, ‘‘tāta, sakyasamayaṃ āvajjento manamhi naṭṭho’’ti āha. Na heso bhikkhu tāsoti esā evaṃ pavattā balavavipassanā sutavato ariyasāvakassa na tāso nāma hoti. Na hi tassa evaṃ hoti ‘‘ahaṃ ucchijjissāmī’’ti vā ‘‘vinassissāmī’’ti vāti. Evaṃ pana hoti ‘‘saṅkhārāva uppajjanti, saṅkhārāva nirujjhantī’’ti. Tatiyaṃ.

紧接前一果报问及修习者曰：“请问世尊，观察智慧之会通与果报间，怎么知实证无余漏，成就阿拉汉果？”世尊答言：无明等烦恼将生怕死之境地，烦恼引起恐怖。所谓“怕死”，是指心不堪诸烦恼，因障碍自护，无有智慧故常迷惑。俗人不闻世尊妙法，即有此恐怖。比库无此恐怖，因为其无断杀念，无自灭念。盖有业及行烦恼产生消灭，诸行变化如同三界变化。第三境界正是如是。

4. Upādānaparipavattasuttavaṇṇanā4. 取转经注释

§56

56. Catutthe catuparivaṭṭanti ekekasmiṃ khandhe catunnaṃ parivaṭṭanavasena. Rūpaṃ abbhaññāsinti rūpaṃ dukkhasaccanti abhiññāsiṃ. Evaṃ sabbapadesu catusaccavaseneva attho veditabbo. Āhārasamudayāti ettha sacchandarāgo kabaḷīkārāhāro āhāro nāma. Paṭipannāti sīlato paṭṭhāya yāva arahattamaggā paṭipannā honti. Gādhantīti patiṭṭhahanti. Ettāvatā sekkhabhūmiṃ kathetvā idāni asekkhabhūmiṃ kathento ye ca kho keci, bhikkhavetiādimāha. Suvimuttāti arahattaphalavimuttiyā suṭṭhu vimuttā. Kevalinoti sakalino katasabbakiccā. Vaṭṭaṃ tesaṃ natthi paññāpanāyāti yena te avasiṭṭhena vaṭṭena paññāpeyyuṃ, taṃ nesaṃ vaṭṭaṃ natthi paññāpanāya. Atha vā vaṭṭanti kāraṇaṃ, paññāpanāya kāraṇaṃ natthīti. Ettāvatā asekkhabhūmivāro kathito. Catutthaṃ.

五十六、第四者为四种转变，生于各蕴中为四转。色法乃色苦谛之对象，已证觉知并真实能证。此法令于诸处理解四圣谛真义。所谓食因，是指贪欲与爱为强因催生。修行者从律行正路修至阿拉汉道方为已入正路。聚集即成立。此处自论已论成熟地，今分论修行已入之后境界。已经突破修习地者，论说非再入初地，将者中有些比库有所陈述。世尊宣说此为究竟解脱，是指圆满涅槃得自在。全智者，是已完成所有功课者。上座比库无须再加说明，无未成就之事。此即所谓修行成熟阶段称为突破。第四境界。

5. Sattaṭṭhānasuttavaṇṇanā5. 七处经注释

§57

57. Pañcame sattaṭṭhānakusaloti sattasu okāsesu cheko. Vusitavāti vusitavāso. Uttamapurisoti seṭṭhapuriso. Sesamettha vuttanayeneva veditabbaṃ. Idaṃ pana suttaṃ ussadanandiyañceva palobhanīyañcāti veditabbaṃ. Yathā hi rājā vijitasaṅgāmo saṅgāme vijayino yodhe uccaṭṭhāne ṭhapetvā tesaṃ sakkāraṃ karoti. Kiṃ kāraṇā? Etesaṃ sakkāraṃ disvā sesāpi sūrā bhavituṃ maññissantīti, evameva bhagavā appameyyaṃ kālaṃ pāramiyo pūretvā mahābodhimaṇḍe kilesamāravijayaṃ katvā sabbaññutaṃ patto sāvatthiyaṃ jetavanamahāvihāre nisīditvā imaṃ suttaṃ desento khīṇāsave ukkhipitvā thomesi vaṇṇesi. Kiṃ kāraṇā? Evaṃ avasesā sekkhapuggalā arahattaphalaṃ pattabbaṃ maññissantīti. Evametaṃ suttaṃ khīṇāsavānaṃ ukkhipitvā pasaṃsitattā ussadanandiyaṃ, sekkhānaṃ palobhitattā palobhanīyanti veditabbaṃ.

五十七、第五为七十八住处的善法，在七处之中考察。所谓过去住，是指先前存在。至上人，是最尊贵之人。末了应依此义了知。此经当如国王征战胜利，于高处受众礼敬。何故？见众人敬重彼王，其他亦以勇士自待。如是世尊满意已满无量波罗蜜，浑然超胜，驻足舍卫城鹿野苑。宣讲众经，翻述菩提圣谛。如是因缘，余部修行人当生阿拉汉果。此经断烦恼已尽，唯说微妙欢喜及修行者向往之理。

Evaṃkho, bhikkhave, bhikkhu sattaṭṭhānakusalo hotīti ettāvatā cettha maggaphalapaccavekkhaṇavasena desanaṃ niṭṭhapetvāpi puna kathañca, bhikkhave, bhikkhu tividhūpaparikkhī hotīti idaṃ ‘‘khīṇāsavo yasmiṃ ārammaṇe satatavihārena viharati, taṃ satto vā puggalo vā na hoti, dhātuādimattameva pana hotī’’ti evaṃ khīṇāsavassa satatavihārañca, ‘‘imesu dhammesu kammaṃ katvā ayaṃ āgato’’ti āgamanīyapaṭipadañca dassetuṃ vuttaṃ. Tattha dhātuso upaparikkhatīti dhātusabhāvena passati oloketi. Sesapadadvayepi eseva nayo. Pañcamaṃ.

如是，比库们，比库精于七处事。于此，以对道果回顾验证之法，虽已终结说法，然复说：比库为何分三种方式受检验？云何？谓已断尽秽烦恼者，恒常修习于此法门之时，无众生乃至人不可得，唯于界等最微细处有所存也。此即谓断尽秽烦恼者恒常之修习，及于此法中作业已成，此有来之实法行为之道，具足来之证据。其所谓依止界乃以界为基，观察四大，以此观之。余语亦同。第五。

6. Sammāsambuddhasuttavaṇṇanā6. 正自觉者经注释

§58

58. Chaṭṭhe ko adhippayāsoti ko adhikapayogo. Anuppannassāti imañhi maggaṃ kassapasammāsambuddho uppādesi, antarā añño satthā uppādetuṃ nāsakkhi, iti bhagavā anuppannassa maggassa uppādetā nāma. Nagaropamasmiñhi avaḷañjanaṭṭhānesu purāṇamaggo jāto, idha avattamānaṭṭhena anuppannamaggo nāma. Asañjātassāti tasseva vevacanaṃ. Anakkhātassāti akathitassa. Maggaṃ jānātīti maggaññū. Maggaṃ viditaṃ pākaṭaṃ akāsīti maggavidū. Magge ca amagge ca kovidoti maggakovido. Maggānugāti maggaṃ anugacchantā. Pacchā samannāgatāti ahaṃ paṭhamaṃ gato, sāvakā pacchā samannāgatā. Chaṭṭhaṃ.

第五十八。第六者为何令其聚合？所谓加极聚合也。谓有此道，咖萨巴正觉者所示现，前后无他师能现立，乃为未现起之道的现立者。以城市喻，旧道已生，此时出现之新道乃名未现起。所谓未明者，谓言辞未明。所谓不说者，谓未说也。晓道者谓知道者。明了道者谓明悉道者。于道于非道皆精通者谓道达人。随道者谓随行于道者。后来具足者，谓吾初来，弟子后来具足。第六。

7. Anattalakkhaṇasuttavaṇṇanā7. 无我相经注释

§59

59. Sattame pañcavaggiyeti aññāsi koṇḍaññattherādike pañca jane purāṇupaṭṭhāke. Āmantesīti āsāḷhipuṇṇamadivase dhammacakkappavattanato paṭṭhāya anukkamena sotāpattiphale patiṭṭhite ‘‘idāni nesaṃ āsavakkhayāya dhammaṃ desessāmī’’ti pañcamiyaṃ pakkhassa āmantesi. Etadavocāti etaṃ ‘‘rūpaṃ, bhikkhave, anattā’’tiādinayappavattaṃ anattalakkhaṇasuttaṃ avoca. Tattha anattāti pubbe vuttehi catūhi kāraṇehi anattā. Taṃ kiṃ maññatha, bhikkhaveti idaṃ kasmā āraddhaṃ? Ettakena ṭhānena anattalakkhaṇameva kathitaṃ, na aniccadukkhalakkhaṇāni, idāni tāni dassetvā samodhānetvā tīṇipi lakkhaṇāni dassetuṃ idamāraddhanti veditabbaṃ. Tasmāti yasmā ime pañcakkhandhā aniccā dukkhā anattā, tasmā. Yaṃkiñci rūpantiādīsu vitthārakathā visuddhimagge paññābhāvanādhikāre khandhaniddese vuttāva. Sesaṃ sabbattha vuttānusāreneva veditabbaṃ. Imasmiṃ pana sutte anattalakkhaṇameva kathitanti. Sattamaṃ.

第五十九。第七者，谓五部众也。知曰，古康达纳长老等五人担任古咸守护。说曰，于阿索罗满月日，转法轮之后，弟子成就初果须陀洹果，示曰：“今将为汝等说断烦恼法。”此为第五教派之教诲。其言即谓“色身非我”之类无我相经典。至于无我，依前述四因缘言无我。云何可思？比库们，此为何由启发？即于此处独述无我相，不说无常苦相。今既显述彼三相者，欲示三相当说，即此所启，应知理也。故言五蕴无常苦无我，故。于色等事广开讲述净道慧之修习，在五蕴解说已有前例。其余皆依其所说而应知。于此经中，仅述无我相。第七。

8. Mahālisuttavaṇṇanā8. 玛哈离经注释

§60

60. Aṭṭhame ekantadukkhantiādīni dhātusaṃyutte vuttanayāneva. Aṭṭhamaṃ.

第六十。第八曰唯苦。此乃聚相含苦之论述。第八。

9. Ādittasuttavaṇṇanā9. 燃烧经注释

§61

61. Navame ādittanti ekādasahi aggīhi ādittaṃ pajjalitaṃ. Iti dvīsupi imesu suttesu dukkhalakkhaṇameva kathitaṃ. Navamaṃ.

第六十一。曰因燃烧，谓十一种火以烧燃之。于两经中皆以苦相为所述。第九。

10. Niruttipathasuttavaṇṇanā10. 语路经注释

§62

62.Dasame niruttiyova niruttipathā, atha vā niruttiyo ca tā niruttivasena viññātabbānaṃ atthānaṃ pathattā pathā cāti niruttipathā. Sesapadadvayepi eseva nayo. Tīṇipi cetāni aññamaññavevacanānevāti veditabbāni. Asaṃkiṇṇāti avijahitā, ‘‘ko imehi attho’’ti vatvā achaḍḍitā. Asaṃkiṇṇapubbāti atītepi na jahitapubbā. Na saṃkīyantīti etarahipi ‘‘kimetehī’’ti na chaḍḍīyanti. Na saṃkīyissantīti anāgatepi na chaḍḍīyissanti. Appaṭikuṭṭhāti appaṭibāhitā. Atītanti attano sabhāvaṃ bhaṅgameva vā atikkantaṃ. Niruddhanti desantaraṃ asaṅkamitvā tattheva niruddhaṃ vūpasantaṃ. Vipariṇatanti vipariṇāmaṃ gataṃ naṭṭhaṃ. Ajātanti anuppannaṃ. Apātubhūtanti apākaṭībhūtaṃ.

第六十二。第十如语路，即语义所在之路径。亦谓语以语义解当说意趣之理。余说亦然。三念彼此分离，谓当分别观。无携带者，谓未弃说“何为此义？”分离非单指此前所弃，亦指未来亦不过弃。非携实谓他法不敢弃之。“我过失 ”谓不外出。过去为己性质消灭或超越。断者为于他方说法时未携带而断。反转者谓转变逝灭。未生者谓未现起。非彰显者谓非显众所见物。

Ukkalāti ukkalajanapadavāsino. Vassabhaññāti vasso ca bhañño ca. Dvepi hi te mūladiṭṭhigatikā. Ahetukavādātiādīsu ‘‘natthi hetu natthi paccayo’’ti gahitattā ahetukavādā. ‘‘Karoto na karīyati pāpa’’nti gahitattā akiriyavādā. ‘‘Natthi dinna’’ntiādigahaṇato natthikavādā. Tattha ime dve janā, tisso diṭṭhiyo, kiṃ ekekassa diyaḍḍhā hotīti? Na tathā, yathā pana eko bhikkhu paṭipāṭiyā cattāripi jhānāni nibbatteti , evamettha ekeko tissopi diṭṭhiyo nibbattesīti veditabbo. ‘‘Natthi hetu natthi paccayo’’ti punappunaṃ āvajjentassa āharantassa abhinandantassa assādentassa maggadassanaṃ viya hoti. So micchattaniyāmaṃ okkamati, so ekantakāḷakoti vuccati. Yathā pana ahetukadiṭṭhiyaṃ, evaṃ ‘‘karoto na karīyati pāpaṃ, natthi dinna’’nti imesupi ṭhānesu micchattaniyāmaṃ okkamati.

『Ukkalāti』者，指居住于民间乡邑者。『Vassabhaññāti』者，雨季与干季二者也。此二者皆为根本见解之类别。『Ahetukavādāti』等，谓“无因无缘”之说，意即“无因无缘”，此为无因说。又如言“作恶不作恶”，此为非业说。言“无给予”等，此谓无实说。于此有二种人，三种见解，何者更长久乎？非也。如独一比库，依四禅修习成就，亦应明知此处三种见解中亦有一见能弃。谓“无因无缘”者，常被反覆召唤、引诱、赞叹，犹如诱饵，故陷入邪见，谓其为独一长久见解。然如是无因见、作恶不作恶见、无给予见等，皆由此三处而陷入邪见。

Na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsūti ettha ‘‘yadetaṃ atītaṃ nāma, nayidaṃ atītaṃ, idamassa anāgataṃ vā paccuppannaṃ vā’’ti vadanto garahati nāma. Tattha dosaṃ dassetvā ‘‘kiṃ iminā garahitenā’’ti? Vadanto paṭikkosati nāma. Ime pana niruttipathe tepi accantakāḷakā diṭṭhigatikā na garahitabbe na paṭikkositabbe maññiṃsu. Atītaṃ pana atītameva, anāgataṃ anāgatameva, paccuppannaṃ paccuppannameva kathayiṃsu. Nindāghaṭṭanabyārosaupārambhabhayāti viññūnaṃ santikā nindābhayena ca ghaṭṭanabhayena ca dosāropanabhayena ca upārambhabhayena ca. Iti imasmiṃ sutte catubhūmikakhandhānaṃ paṇṇatti kathitāti. Dasamaṃ.

不可嗔恨，亦不可反对，而当慈悲喜舍，即此意也。此处说“过去为过去，不为现在，未来为未来，不为现在”，谓不嗔恨也。既见其过，何以嗔恨乎？虽见其过，亦不可反对。此三种根本见解者，因死亡之路无法避免，故不应嗔恨反对。谓过去即为过去，未来即为未来，现在即为现在，是也。智者以此免于嗔恨、惧怖、罪障、恶行等。如此，此经中言四地蕴之名相也。此为第十。

Upayavaggo chaṭṭho. · 方便品第六。

7. Arahantavaggo

第七，阿拉汉品。

1. Upādiyamānasuttavaṇṇanā1. 执取经注释

§63

63. Arahantavaggassa paṭhame upādiyamānoti taṇhāmānadiṭṭhivasena gaṇhamāno. Baddho mārassāti mārassa pāsena baddho nāma. Mutto pāpimatoti pāpimato pāsena mutto nāma hoti. Paṭhamaṃ.

63. 阿拉汉品第一节中，起首取着渴爱无明的见解，将其归纳记载。『受缚于魔』者，谓被魔缚之链所系。『获解脱于恶』者，谓离开恶行之缚而得解脱。首义如是。

2. Maññamānasuttavaṇṇanā2. 思量经注释

§64

64. Dutiye maññamānoti taṇhāmānadiṭṭhimaññanāhi maññamāno. Dutiyaṃ.

第六十四。其次，谓因渴爱见误见而相互误解。此为第二。

3. Abhinandamānasuttavaṇṇanā三、《欢喜经》注释

§65

65. Tatiye abhinandamānoti taṇhāmānadiṭṭhiabhinandanāhiyeva abhinandamāno. Tatiyaṃ.

第六十五。第三，谓因渴爱见而相互欣悦。此为第三。

4-5. Aniccasuttādivaṇṇanā四至五、《无常经》等注释

§66-68

66-68. Catutthe chandoti taṇhāchando. Pañcamachaṭṭhesupi eseva nayo. Catutthādīni.

第六十六至六十八句。“第四为‘渴爱欲’。”第五、第六句亦同。起始于第四。

7. Anattaniyasuttavaṇṇanā七、《非我所经》注释

§69

69. Sattame anattaniyanti na attano santakaṃ, attano parikkhārabhāvena suññatanti attho. Sattamaṃ.

第六十九句。“第七为无我”。谓“非属于自身”，意谓因无自所依而如虚空。“此为第七。”

8-10. Rajanīyasaṇṭhitasuttādivaṇṇanā八至十、《住于可染境经》等注释

§70-72

70-72. Aṭṭhame rajanīyasaṇṭhitanti rajanīyena ākārena saṇṭhitaṃ, rāgassa paccayabhāvena ṭhitanti attho. Navamadasamāni rāhulasaṃyutte vuttanayeneva veditabbānīti. Aṭṭhamādīni.

第七十至七十二句。“第八为‘由尘聚成’”。谓依附尘集成，因贪染而立义。第九、第十句与《拉胡罗经》相应，应依其义领会。“起始于第八句。”

Arahantavaggo sattamo. · 阿拉汉品第七。

8. Khajjanīyavaggo

第八章　渴欲章

1-3. Assādasuttādivaṇṇanā一至三、《乐味经》等注释

§73-75

73-75. Khajjanīyavaggassa ādito tīsu suttesu catusaccameva kathitaṃ. Paṭhamādīni.

第七十三至七十五句。“渴欲章之初，于三部经中俱论‘四圣谛’。起始于第一。”

4. Arahantasuttavaṇṇanā4. 阿拉汉经注释

§76

76. Catutthe yāvatā, bhikkhave, sattāvāsāti, bhikkhave, yattakā sattāvāsā nāma atthi. Yāvatā bhavagganti yattakaṃ bhavaggaṃ nāma atthi. Ete aggā ete seṭṭhāti ete aggabhūtā ceva seṭṭhabhūtā ca. Yadidaṃ arahantoti ye ime arahanto nāma. Idampi suttaṃ purimanayeneva ussadanandiyañca palobhanīyañcāti veditabbaṃ.

第七十六句。“第四『至多七恒河沙』，谓众生穷尽七恒河沙为数。『至多世间』，谓世间取名为有数界。此谓诸聚，谓诸诸最上，既为诸聚，亦为最上。此即阿拉汉者，谓名为阿拉汉者。此亦应照古经例，谓是精进欢喜利乐者。”

Athāparaṃ etadavocāti tadatthaparidīpanāhi ceva visesatthaparidīpanāhi ca gāthāhi etaṃ ‘‘sukhino vata arahanto’’tiādivacanaṃ avoca. Tattha sukhinoti jhānasukhena maggasukhena phalasukhena ca sukhitā. Taṇhā tesaṃ na vijjatīti tesaṃ apāyadukkhajanikā taṇhā na vajjati. Evaṃ te imassapi taṇhāmūlakassa abhāvena sukhitāva. Asmimāno samucchinnoti navavidho asmimāno arahattamaggena samucchinno. Mohajālaṃ padālitanti ñāṇena avijjājālaṃ phālitaṃ.

然后说到这个，也就是对该义的阐发和对特别义的说明，以偈语作结，说「阿拉汉确实安乐」等话。在这里，“安乐”是指禅定的安乐、道的安乐和果的安乐。那些渴爱不存在，因此那些产生地狱痛苦的渴爱并不存在。正因为如此，这些人由此渴爱根本的消亡而得安乐。所谓“我慢聚集”，指的是被八种我慢聚集于阿拉汉道上。“无明之网被破”是指智慧摧毁了无明之网。

Anejanti ejāsaṅkhātāya taṇhāya pahānabhūtaṃ arahattaṃ. Anupalittāti taṇhādiṭṭhilepehi alittā. Brahmabhūtāti seṭṭhabhūtā. Pariññāyāti tīhi pariññāhi parijānitvā. Sattasaddhammagocarāti saddhā hirī ottappaṃ bāhusaccaṃ āraddhavīriyatā upaṭṭhitassatitā paññāti ime satta saddhammā gocaro etesanti sattasaddhammagocarā.

“安乐”是由诸渴爱断灭而生的阿拉汉果。所谓“无所住”，是指未被渴爱等染污缠绕。所谓“梵行”，是最尊至的存在。所谓“如实了知”，是以三种了知察知之。“七善法之所入”，这七法是信、羞耻、怕罪、真话、努力、持戒和智慧，这七种善法的具足之境界。

Sattaratanasampannāti sattahi bojjhaṅgaratanehi samannāgatā. Anuvicarantīti lokiyamahājanāpi anuvicarantiyeva. Idha pana khīṇāsavānaṃ nirāsaṅkacāro nāma gahito. Tenevāha ‘‘pahīnabhayabheravā’’ti. Tattha bhayaṃ bhayameva, bheravaṃ balavabhayaṃ. Dasahaṅgehi sampannāti asekkhehi dasahi aṅgehi samannāgatā. Mahānāgāti catūhi kāraṇehi mahānāgā. Samāhitāti upacārappanāhi samāhitā. Taṇhā tesaṃ na vijjatīti ‘‘ūno loko atitto taṇhādāsoti kho, mahārāja, tena bhagavatā’’ti (ma. ni. 2.305) evaṃ vuttā dāsakārikā taṇhāpi tesaṃ natthi. Iminā khīṇāsavānaṃ bhujissabhāvaṃ dasseti.

“具足七宝”是具备七种觉支的宝石。“遍检身心”，即世间广大人民也遍检察视之。此处“已断除染”指的是已断除烦恼的圣者，“已灭除疑”称为被摄者。故有言说“已断除畏惧战栗”。这里，“畏惧”为恐惧，“战栗”为强烈恐惧。具十胜分者，是指具足不可污辱的十种功德肢体。所谓“大龙”，乃四种因缘成就的大龙。定力专注，谓以辅助修行而入定。既然渴爱不为彼众所具有，如《中部尼柯耶》二,三〇五偈所说：「世间已灭除渴爱，惟有彼世尊而已。」如此，断除染者示现其道体；此为断除烦恼之相。

Asekhañāṇanti arahattaphalañāṇaṃ. Antimoyaṃ samussayoti pacchimo ayaṃ attabhāvo. Yo sāro brahmacariyassāti sāro nāma phalaṃ. Tasmiṃ aparapaccayāti tasmiṃ ariyaphale, na aññaṃ pattiyāyanti, paccakkhatova paṭivijjhitvā ṭhitā. Vidhāsu na vikampantīti tīsu mānakoṭṭhāsesu na vikampanti. Dantabhūminti arahattaṃ. Vijitāvinoti rāgādayo vijetvā ṭhitā.

“无垢智慧”，即阿拉汉果智慧。所谓终极依止，意谓此为最终的自性。所谓出离戒律之精华，即戒律之果实。以此果实为唯一依靠，不凭他取得，确立无有摇动。在三界法中无动摇，谓于三界蓄聚法无动摇。所谓驯服之地，即阿拉汉果。所谓了胜，意指胜过贪嗔等烦恼而立固不动。

Uddhantiādīsu uddhaṃ vuccati kesamatthako, apācīnaṃ pādatalaṃ, tiriyaṃ vemajjhaṃ. Uddhaṃ vā atītaṃ, apācīnaṃ anāgataṃ, tiriyaṃ paccuppannaṃ. Uddhaṃ vā vuccati devaloko, apācīnaṃ apāyaloko, tiriyaṃ manussaloko. Nandī tesaṃ na vijjatīti etesu ṭhānesu saṅkhepato vā atītānāgatapaccuppannesu khandhesu tesaṃ taṇhā natthi. Idha vaṭṭamūlakataṇhāya abhāvo dassito. Buddhāti catunnaṃ saccānaṃ buddhattā buddhā.

“上中下”的说法，从上而下分别为头顶、脚底和中间。亦即上为过去，中为未来，下为现在。或说，上为天道世界，下为地狱道，中为人道世界。在这些处所中，已无渴爱存在。此处简要说明已灭除依根渴爱之现象。所谓“佛”，是四圣谛的觉悟者称为佛。

Idaṃ panettha sīhanādasamodhānaṃ – ‘‘vimuttisukhenamhā sukhitā, dukkhajanikā no taṇhā pahīnā, pañcakkhandhā pariññātā, dāsakārikataṇhā ceva vaṭṭamūlikataṇhā ca pahīnā, anuttaramhā asadisā, catunnaṃ saccānaṃ buddhattā buddhā’’ti bhavapiṭṭhe ṭhatvā abhītanādasaṅkhātaṃ sīhanādaṃ nadanti khīṇāsavāti. Catutthaṃ.

这里即为狮子吼的真实显现——“由解脱之乐得安乐，渴爱断灭而苦止息，五蕴已彻悟，十恶根渴爱断灭，依根渴爱已灭，证得无上涅槃，成就四圣谛之佛”。如是立于法轮之地而吼，发出无所畏惧的大吼声，即为断尽染污者的狮吼。这是第四义。

5. Dutiyaarahantasuttavaṇṇanā5. 第二阿拉汉经注释

§77

77. Pañcamaṃ vinā gāthāhi suddhikameva katvā kathiyamānaṃ bujjhanakānaṃ ajjhāsayena vuttaṃ. Pañcamaṃ.

第五章除外，仅用简洁而纯净的句偈，论说已觉悟者之心意。第五章。

6. Sīhasuttavaṇṇanā6. 狮子经注释

§78

78. Chaṭṭhe sīhoti cattāro sīhā – tiṇasīho, kāḷasīho, paṇḍusīho, kesarasīhoti. Tesu tiṇasīho kapotavaṇṇagāvisadiso tiṇabhakkho ca hoti. Kāḷasīho kāḷagāvisadiso tiṇabhakkhoyeva. Paṇḍusīho paṇḍupalāsavaṇṇagāvisadiso maṃsabhakkho. Kesarasīho lākhārasaparikammakateneva mukhena agganaṅguṭṭhena catūhi ca pādapariyantehi samannāgato, matthakatopissa paṭṭhāya lākhātūlikāya katvā viya tisso rājiyo piṭṭhimajjhena gantvā antarasatthimhi dakkhiṇāvattā hutvā ṭhitā, khandhe panassa satasahassagghanikakambalaparikkhepo viya kesarabhāro hoti, avasesaṭṭhānaṃ parisuddhaṃ sālipiṭṭhasaṅkhacuṇṇapicuvaṇṇaṃ hoti. Imesu catūsu sīhesu ayaṃ kesarasīho idha adhippeto.

第六章所谓狮，即四种狮子：草狮、黑狮、暗黄狮及姜黄色狮。其中文草狮色泽似鸽，庄严似犊，食草为主。黑狮色黑如牛，亦食草。暗黄狮色如颜色深沉的草犊，食肉为主。姜黄色狮则身负毛毳如羊毛，其口有锐利的指甲，四脚皆环绕有锋利的爪，尾上覆以浓密的毛，恰似用刷子梳理抹过。它从三个王国穿越腹部中央，行经中间，头向右转身而立，背负如以数百千块布团覆盖。其余体表洁净如经精煉的盐与色泽清淡的稻糠，这四狮中此姜黄色狮居支配地位。

Migarājāti migagaṇassa rājā. Āsayāti vasanaṭṭhānato suvaṇṇaguhato vā rajatamaṇiphalikamanosilāguhato vā nikkhamatīti vuttaṃ hoti. Nikkhamamāno panesa catūhi kāraṇehi nikkhamati andhakārapīḷito vā ālokatthāya, uccārapassāvapīḷito vā tesaṃ vissajjanatthāya, jighacchāpīḷito vā gocaratthāya, sambhavapīḷito vā assaddhammapaṭisevanatthāya. Idha pana gocaratthāya nikkhantoti adhippeto.

狮王种指狮群之王。‘Āsaya’意指安栖处、栖息地，亦指金银宝玉洞穴等住所。‘出入’乃指因四种缘由而出入：一者为避黑暗，二者为避炎热，三者为避饥渴，四者为避恶声。此处‘为避域中障碍而出入’尤其指外出寻食觅地。

Vijambhatīti suvaṇṇatale vā rajatamaṇiphalikamanosilātalānaṃ vā aññatarasmiṃ dve pacchimapāde samaṃ patiṭṭhāpetvā purimapāde purato pasāretvā sarīrassa pacchābhāgaṃ ākaḍḍhitvā purimabhāgaṃ abhiharitvā piṭṭhiṃ nāmetvā gīvaṃ ukkhipitvā asanisaddaṃ karonto viya nāsapuṭāni pothetvā sarīralaggaṃ rajaṃ vidhunanto vijambhati. Vijambhanabhūmiyañca pana taruṇavacchako viya aparāparaṃ javati. Javato panassa sarīraṃ andhakāre paribbhamantaṃ alātaṃ viya khāyati.

‘Vijambhati’意指在金或银宝玉洞穴某处，狮子两足稳立于后部，将前足向前伸展，身体前部伸展且张口吐舌，似乎发出低沉之声，以鼻中气息似吹奏乐器之音，身体旁长有血迹，进行涂抹。此时狮子如初生小鹿一样活跃奔走。奔走时身体如被暗黑包围，不可见，似体内被腐蚀吞噬。

Anuviloketīti kasmā anuviloketi? Parānuddayatāya. Tasmiṃ kira sīhanādaṃ nadante papātāvāṭādīsu visamaṭṭhānesu carantā hatthigokaṇṇamahiṃsādayo pāṇā papātepi āvāṭepi patanti, tesaṃ anuddayāya anuviloketi. Kiṃ panassa luddakammassa paramaṃsakhādino anuddayā nāma atthīti? Āma atthi. Tathā hesa ‘‘kiṃ me bahūhi ghātitehī’’ti? Attano gocaratthāyapi khuddake pāṇe na gaṇhāti, evaṃ anuddayaṃ karoti. Vuttampicetaṃ – ‘‘māhaṃ kho khuddake pāṇe visamagate saṅghātaṃ āpādesi’’nti (a. ni. 10.21).

‘Anuviloketi’意指因复兴他物之故而观察。此处说狮子吼声响起时，狮群中幼狮觅食时，有象、鹿等在丛林中的暴力伤害及陷阱落下，能致幼狮受伤或堕落捕获之处，因而观察其狮群的兴衰状况。且‘幼狮行为极为凶猛’亦属观察范围。故此狮王虽多次遭杀害但仍察观其幼狮不被伤害，此即复兴现象。经中亦说“不要让幼狮处于不稳冲突”，此亦印证此理。

Sīhanādaṃ nadatīti tikkhattuṃ tāva abhītanādaṃ nadati. Evañca panassa vijambhanabhūmiyaṃ ṭhatvā nadantassa saddo samantā tiyojanapadesaṃ ekaninnādaṃ karoti, tamassa ninnādaṃ sutvā tiyojanabbhantaragatā dvipadacatuppadagaṇā yathāṭhāne ṭhātuṃ na sakkonti. Gocarāya pakkamatīti āhāratthāya gacchati. Kathaṃ? So hi vijambhanabhūmiyaṃ ṭhatvā dakkhiṇato vā vāmato vā uppatanto usabhamattaṃ ṭhānaṃ gaṇhāti, uddhaṃ uppatanto cattāripi aṭṭhapi usabhāni uppatati, samaṭṭhāne ujukaṃ pakkhandanto soḷasausabhamattampi vīsatiusabhamattampi ṭhānaṃ pakkhandati, thalā vā pabbatā vā pakkhandanto saṭṭhiusabhamattampi asītiusabhamattampi ṭhānaṃ pakkhandati, antarāmagge rukkhaṃ vā pabbataṃ vā disvā taṃ pariharanto vāmato vā dakkhiṇato vā, usabhamattampi apakkamati. Tatiyaṃ pana sīhanādaṃ naditvā teneva saddhiṃ tiyojane ṭhāne paññāyati. Tiyojanaṃ gantvā nivattitvā ṭhito attanova nādassa anunādaṃ suṇāti. Evaṃ sīghena javena pakkamatīti.

狮吼音震天彻地，发出三倍强烈之声。狮群于此活跃之地站立吼叫，声音远达三由旬。听闻此声音之狮群中双足兽与四足兽均无法安止于原地。狮群为觅食离开此地，若狮子于活跃之地从南或北跃出，选择适合体力的草地立足；若自上方跃起，则激励四至八头牛为伴；若适地上缓速奔跑，则能迁移十六至二十只牛群；若越过平原或山丘，则迁移六十至八十三头牛左右；若见山间树木即迂回避让左或右，依照牛的体力迁徙离开。随后狮吼于三由旬处响起，传至狮群所处，由内往回听得响应之音。此即狮群快速迁移之势。

Yebhuyyenāti pāyena. Bhayaṃ saṃvegaṃ santāsanti sabbaṃ cittutrāsasseva nāmaṃ. Sīhassa hi saddaṃ sutvā bahū sattā bhāyanti, appakā na bhāyanti. Ke pana teti? Samasīho hatthājānīyo assājānīyo usabhājānīyo purisājānīyo khīṇāsavoti. Kasmā panete na bhāyantīti? Samasīho nāma ‘‘jātigottakulasūrabhāvehi samānosmī’’ti na bhāyati, hatthājānīyādayo attano sakkāyadiṭṭhibalavatāya na bhāyanti, khīṇāsavo sakkāyadiṭṭhipahīnattā na bhāyati.

‘恐惧’者谓畏惧、惊慌，能令人心怛厉不安，如同恐惧之名。狮子吼声一响，众多众生皆生恐惧，唯有少数不畏。为何出现此不同呢？所谓狮子，为象、象群之首，鸠鸠群之首，野牛群之首，男人之首，及已断尽垢染者。为何彼等不畏惧？是因为狮子本身乃“同类世系中以勇猛著称”的，因此不生畏怖；象、鸠鸠等诸物依其身见和我执之力，故不生畏惧；已断垢者因已弃离我见，故亦不畏惧。

Bilāsayāti bile sayantā bilavāsino ahinakulagodhādayo. Dakāsayāti udakavāsino macchakacchapādayo. Vanāsayāti vanavāsino hatthiassagokaṇṇamigādayo. Pavisantīti ‘‘idāni āgantvā gaṇhissatī’’ti maggaṃ olokentāva pavisanti. Daḷhehīti thirehi. Varattehīti cammarajjūhi. Mahiddhikotiādīsu vijambhanabhūmiyaṃ ṭhatvā dakkhiṇapassādīhi usabhamattaṃ, ujukaṃ vīsatiusabhamattādilaṅghanavasena mahiddhikatā, sesamigānaṃ adhipatibhāvena mahesakkhatā, samantā tiyojane saddaṃ sutvā palāyantānaṃ vasena mahānubhāvatā veditabbā.

所谓卧于地者，谓潜伏卧眠之所在，如蟒蛇窝洞一类；所谓水居者，谓水中栖息者，如鱼、龟一类；所谓林中居者，谓居于森林中的象、鸠鸠、鹿等。所谓进入，谓现已到达某一处所，诸众生察觉道路便进去。所谓坚实，谓稳固坚牢；所谓卷起，谓以戏耍藤蔓缠绕态。所谓“大力”，谓立于充满阴森之地，以南风所送之植物、杂草所覆盖了野牛之类，挺直身体去踏破维持三十只野牛大小此类的障碍物，乃至强盛无比，能镇服其他野兽，成为诸兽之王。听闻狮吼而逃散者，由其威势广大，应当明察。

Evamevakhoti bhagavā tesu tesu suttesu tathā tathā attānaṃ kathesi. ‘‘Sīhoti kho, bhikkhave, tathāgatassetaṃ adhivacanaṃ arahato sammāsambuddhassā’’ti (a. ni. 5.99; 10.21) imasmiṃ tāva sutte sīhasadisaṃ attānaṃ kathesi. ‘‘Bhisakko sallakattoti kho, sunakkhatta, tathāgatassetaṃ adhivacana’’nti (ma. ni. 3.65) imasmiṃ vejjasadisaṃ. ‘‘Brāhmaṇoti, bhikkhave, tathāgatassetaṃ adhivacana’’nti (a. ni. 8.85) imasmiṃ brāhmaṇasadisaṃ. ‘‘Puriso maggakusaloti kho, tissa, tathāgatassetaṃ adhivacana’’nti (saṃ. ni. 3.84) imasmiṃ maggadesakapurisasadisaṃ. ‘‘Rājāhamasmi selā’’ti (su. ni. 559) imasmiṃ rājasadisaṃ. ‘‘Sīhoti kho tathāgatassetaṃ adhivacana’’nti (a. ni. 5.99; 10.21) imasmiṃ pana sutte sīhasadisameva katvā attānaṃ kathento evamāha.

世尊就这样，于诸经中，根据所闻不同，针对众生各自分别开示。譬如以狮子喻时说：“狮子”者，是指如来、阿拉汉、正自觉者之称号（如《阿含·念处经》第5章第99经及第10章第21经）；又在此经中以医师喻者为“医师者、毒蛇者”，即如来之名（如《增支部》第3章65经）；以婆罗门喻时称为“婆罗门”，即如来之名（《阿含·增支部》第8章85经）；又以善于行道之人为“善行者”，即如来称号（如《相应部》第3章84经）；以国王自喻“我是国王”，即如来之称（如《相应部》第559经）；在诸经中皆以狮子喻为如来，世尊如此自喻而为宣说。

Tatrāyaṃ sadisatā – sīhassa kañcanaguhādīsu vasanakālo viya hi tathāgatassa dīpaṅkarapādamūle katābhinīhārassa aparimitakālaṃ pāramiyo pūretvā pacchimabhave paṭisandhiggahaṇena ceva mātukucchito nikkhamanena ca dasasahassilokadhātuṃ kampetvā vuddhimanvāya dibbasampattisadisaṃ sampattiṃ anubhavamānassa tīsu pāsādesu nivāsakālo daṭṭhabbo. Sīhassa kañcanaguhādito nikkhantakālo viya tathāgatassa ekūnatiṃse saṃvacchare vivaṭena dvārena kaṇḍakaṃ āruyha channasahāyassa nikkhamitvā tīṇi rajjāni atikkamitvā anomānadītīre brahmunā dinnāni kāsāyāni paridahitvā pabbajitassa sattame divase rājagahaṃ gantvā tattha piṇḍāya caritvā paṇḍavagiripabbhāre katabhattakiccassa sammāsambodhiṃ patvā, paṭhamameva magadharaṭṭhaṃ āgamanatthāya yāva rañño paṭiññādānakālo.

在此世尊居处，此如狮子在金洞等处停留之时，如来在迦叶佛足下所住宝地，已成就无量漫长的波罗蜜多，历经多劫，于后世重新得度出家，犹如母亲般呵护众生，离世间牵挂，震动十万世界，具有慧根通达天上成就之资，上住三层宫殿。狮子如出金洞之时，如来于虚空开阔的门户处，登上高台，披覆藏身衣，越过三条绳索，经阿诺玛纳河，顶礼佛陀所赐袈裟，于七日之上，往返王舍城，乞食修作，在般涅槃之前，于须陀洹山顶生正觉、第一转法轮，报效王国，一直进行直至得王赏赐时。

Sīhassa vijambhanakālo viya tathāgatassa dinnapaṭiññassa āḷārakālāmaupasaṅkamanaṃ ādiṃ katvā yāva sujātāya dinnapāyāsassa ekūnapaṇṇāsāya piṇḍehi paribhuttakālo veditabbo. Sīhassa kesaravidhunanaṃ viya sāyanhasamaye sottiyena dinnā aṭṭha tiṇamuṭṭhiyo gahetvā dasasahassacakkavāḷadevatāhi thomiyamānassa gandhādīhi pūjiyamānassa tikkhattuṃ bodhiṃ padakkhiṇaṃ katvā bodhimaṇḍaṃ āruyha cuddasahatthubbedhe ṭhāne tiṇasantharaṃ santharitvā caturaṅgavīriyaṃ adhiṭṭhāya nisinnassa taṃkhaṇaṃyeva mārabalaṃ vidhamitvā tīsu yāmesu tisso vijjā visodhetvā anulomapaṭilomaṃ paṭiccasamuppādamahāsamuddaṃ yamakañāṇamanthanena manthentassa sabbaññutaññāṇe paṭividdhe tadanubhāvena dasasahassilokadhātukampanaṃ veditabbaṃ.

如同狮子发怒时刻，世尊初次降临阿罗刹境时所历过程，直到于苏迦陀出家，依食于五十一次布施宴席之供养，应当体认。狮子梳理鬃毛时，于傍晚接受众天神献供八束草，祭祀闻香甚浓，绕行觉悟树三周，登树高约十四肘之处，积草覆盖，依四勇谛精进，坐禅，瞬间威力尽除魔王。于三更时分，禅定具足，净化三明，正逆相续依缘起之理，犹若大海翻腾波涛般，用智慧消磨念头，除尽一切烦恼，达成无上正觉。因之，地动晃动十万世界，当如是证实。

Sīhassa catuddisāvilokanaṃ viya paṭividdhasabbaññutaññāṇassa sattasattāhaṃ bodhimaṇḍe viharitvā paribhuttamadhupiṇḍikāhārassa ajapālanigrodhamūle mahābrahmuno dhammadesanāyācanaṃ paṭiggahetvā tattha viharantassa ekādasame divase ‘‘sve āsāḷhipuṇṇamā bhavissatī’’ti paccūsasamaye ‘‘kassa nu kho ahaṃ paṭhamaṃ dhammaṃ deseyya’’nti? Āḷārudakānaṃ kālaṅkatabhāvaṃ ñatvā dhammadesanatthāya pañcavaggiyānaṃ olokanaṃ daṭṭhabbaṃ. Sīhassa gocaratthāya tiyojanaṃ gamanakālo viya attano pattacīvaramādāya ‘‘pañcavaggiyānaṃ dhammacakkaṃ pavattessāmī’’ti pacchābhatte ajapālanigrodhato vuṭṭhitassa aṭṭhārasayojanamaggaṃ gamanakālo.

如同狮子四方环视时，证得断尽一切烦恼之智已达七十七天，居于觉悟树下，受大梵天祈请说法，居于一十一日时，预说次月八月满月日。彼时乃至伽蓝水神污秽之时，观察五部众以适合说法。譬如狮子行走三里，以自具衣囊为序，于伽蓝树下誓言：“我要转五部众之佛法转轮”，之后自叶林起步，历十八由旬之路。」

Sīhanādakālo viya tathāgatassa aṭṭhārasayojanamaggaṃ gantvā pañcavaggiye saññāpetvā acalapallaṅke nisinnassa dasahi cakkavāḷasahassehi sannipatitena devagaṇena parivutassa ‘‘dveme, bhikkhave, antā pabbajitena na sevitabbā’’tiādinā (saṃ. ni. 5.1081; mahāva. 13) nayena dhammacakkappavattanakālo veditabbo. Imasmiñca pana pade desiyamāne tathāgatasīhassa dhammaghoso heṭṭhā avīciṃ upari bhavaggaṃ gahetvā dasasahassilokadhātuṃ paṭicchādesi. Sīhassa saddena khuddakapāṇānaṃ santāsaṃ āpajjanakālo viya tathāgatassa tīṇi lakkhaṇāni dīpetvā cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi vibhajitvā dhammaṃ kathentassa dīghāyukadevatānaṃ ñāṇasantāsassa uppattikālo veditabbo.

如狮吼之时，如来行走十八由旬之路，聚集五众，安坐在坚固宝座上，身有十万转轮圣众环绕，天人环卫，宣说“比库们，有二种止息之道，非出家者不可分别依止”（见《相应部·比库律篇》5.1081；《大毗婆沙论》13章）等语，应于佛法转轮之时观照。本句所言如来狮吼的法音，于阿鼻地狱以上的天上世界中响彻，覆盖十万天界。狮吼之声如同小手鼓击打众生的心，使如来的三相法印显明，显现四谛，分成十六部分，由六十万引导者宣说法义，乃长寿天众智慧安住之时之现象，应当了知。

Yadāti yasmiṃ kāle. Tathāgatoti aṭṭhahi kāraṇehi bhagavā tathāgato – tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathāvāditāya tathāgato, tathākāritāya tathāgato. Abhibhavanaṭṭhena tathāgatoti. Tesaṃ vitthāro brahmajālavaṇṇanāyampi (dī. ni. aṭṭha. 1.7) mūlapariyāyavaṇṇanāyampi (ma. ni. aṭṭha. 1.12) vuttoyeva. Loketi sattaloke. Uppajjatīti abhinīhārato paṭṭhāya yāva bodhipallaṅkā vā arahattamaggañāṇā vā uppajjati nāma , arahattaphale pana patte uppanno nāma. Arahaṃ sammāsambuddhotiādīni visuddhimagge buddhānussatiniddese vitthāritāni.

『Yadāti』者，谓某时。关于如来之义，以八种理由称世尊为『如来』：一者『如此来』谓如实而至者，二者『如去』谓如实而去者，三者『如来相』谓具足如来相者，四者『如法正觉』谓究竟完全觉悟于法者，五者『如实见者』谓确见如实者，六者『如实说者』谓言行如实者，七者『如实作者』谓作为合于真实者，八者『彻底超越者』谓超越一切者。此等开述见于梵网注释及根本释论中。『世界』者，即七界也。『生起』者，谓从无明蔓延至菩提床或阿拉汉道之证得，虽成正果时已至。阿拉汉、正自觉诸佛诸尊，如是示现证达之德。

Iti rūpanti idaṃ rūpaṃ ettakaṃ rūpaṃ, na ito bhiyyo rūpaṃ atthīti. Ettāvatā sabhāvato sarasato pariyantato paricchedato paricchindanato yāvatā cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ, taṃ sabbaṃ dassitaṃ hoti. Iti rūpassa samudayoti ayaṃ rūpassa samudayo nāma. Ettāvatā hi ‘‘āhārasamudayo rūpasamudayo’’tiādi sabbaṃ dassitaṃ hoti. Iti rūpassa atthaṅgamoti ayaṃ rūpassa atthaṅgamo. Imināpi ‘‘āhāranirodhā rūpanirodho’’tiādi sabbaṃ dassitaṃ hoti. Iti vedanātiādīsupi eseva nayo.

“Iti rūpanti idaṃ rūpaṃ”意为“此为色，此即色”，表明色法之定义即所谓此色，且无超出此色之意。色法乃由四大元素——地、水、火、风，以及这四大不可分别大元素的结合所成之缘起法。色法的生成即是此缘起。由此推及“饮食为因，色法生起”为色法缘起之含义。该理旨及色法之生起、灭尽，即包括“饮食止灭则色亦止灭”。同理，涅槃、受等法亦遵此理。

Vaṇṇavantoti sarīravaṇṇena vaṇṇavanto. Dhammadesanaṃ sutvāti imaṃ pañcasu khandhesu paṇṇāsalakkhaṇapaṭimaṇḍitaṃ tathāgatassa dhammadesanaṃ sutvā. Yebhuyyenāti idha ke ṭhapeti? Ariyasāvake deve. Tesañhi khīṇāsavattā cittutrāsabhayampi na uppajjati, saṃviggassa yoniso padhānena pattabbaṃ pattatāya ñāṇasaṃvegopi. Itaresaṃ pana devānaṃ ‘‘tāso heso bhikkhū’’ti aniccataṃ manasikarontānaṃ cittutrāsabhayampi, balavavipassanākāle ñāṇabhayampi uppajjati. Bhoti dhammālapanamattametaṃ. Sakkāyapariyāpannāti pañcakkhandhapariyāpannā. Iti tesaṃ sammāsambuddhe vaṭṭadosaṃ dassetvā tilakkhaṇāhataṃ katvā dhammaṃ desente ñāṇabhayaṃ nāma okkamati.

“Vaṇṇavantoti”意指身体具色彩，富含色相之意。“听闻佛陀所说法”，即五蕴中之色、受、想、行、识，皆由佛陀言教中依五十特征论述构成。阿拉汉弟子虽已灭尽烦恼，心无恐怖；但他人天众闻及“比库令心恐怖”的现象，因修正见见到无常，见无常故生智，智生惧怖。此处“身体受缚于五蕴”称为“取身”，揭示佛陀以三相法击破烦恼，令智慧生起而退除恐惧之理。

Abhiññāyāti jānitvā. Dhammacakkanti paṭivedhañāṇampi desanāñāṇampi. Paṭivedhañāṇaṃ nāma yena ñāṇena bodhipallaṅke nisinno cattāri saccāni soḷasahākārehi saṭṭhiyā ca nayasahassehi paṭivijjhi. Desanāñāṇaṃ nāma yena ñāṇena tiparivaṭṭaṃ dvādasākāraṃ dhammacakkaṃ pavattesi. Ubhayampi taṃ dasabalassa ure jātañāṇameva. Tesu idha desanāñāṇaṃ gahetabbaṃ. Taṃ panesa yāva aṭṭhārasahi brahmakoṭīhi saddhiṃ aññāsikoṇḍaññattherassa sotāpattiphalaṃ uppajjati, tāva pavatteti nāma. Tasmiṃ uppanne pavattitaṃ nāma hotīti veditabbaṃ. Appaṭipuggaloti sadisapuggalarahito. Yasassinoti parivārasampannā. Tādinoti lābhālābhādīhi ekasadisassa. Chaṭṭhaṃ.

“Abhiññāyāti”意为“了知，通达”。“佛法转轮”乃指禅定初觉知，称为「护法通达智慧」；“述说法义智慧”则为能系统阐释佛法真理的教说智慧。此二种智慧乃转轮之本源。从这些智慧发出佛陀的十方、十六面法轮，普遍转动。譬喻这二智慧如十力，发起觉悟之明灯。转法轮开始时，譬如同步佛法影响十十八亿种梵天，从某有声名与智慧所成的尊者开始，逐渐扩大直到佛陀所到之处。未入正见者不及，正式修持此法轮者方能亲证其义。

7. Khajjanīyasuttavaṇṇanā7. 可啮食经注释

§79

79. Sattame pubbenivāsanti na idaṃ abhiññāvasena anussaraṇaṃ sandhāya vuttaṃ, vipassanāvasena pana pubbenivāsaṃ anussarante samaṇabrāhmaṇe sandhāyetaṃ vuttaṃ. Tenevāha – ‘‘sabbete pañcupādānakkhandhe anussaranti, etesaṃ vā aññatara’’nti. Abhiññāvasena hi samanussarantassa khandhāpi upādānakkhandhāpi khandhapaṭibaddhāpi paṇṇattipi ārammaṇaṃ hotiyeva. Rūpaṃyeva anussaratīti evañhi anussaranto na aññaṃ kiñci sattaṃ vā puggalaṃ vā anussarati, atīte pana niruddhaṃ rūpakkhandhameva anussarati. Vedanādīsupi eseva nayoti. Suññatāpabbaṃ niṭṭhitaṃ.

第七区域过去世记忆非由神通异能所回忆，唯由观照智慧（vipassanā）所记忆过去世。言“诸比及五盖之根本品皆忆念，或忆念其中一品”。神通回忆记忆时，五蕴及“取”蕴受其约束，与五蕴相缚，内容乃假象而非真实。由此仅忆念色蕴，非念诸人九个不同个体，而是回忆过去色蕴。痛苦灭尽。

Idāni suññatāya lakkhaṇaṃ dassetuṃ kiñca, bhikkhave, rūpaṃ vadethātiādimāha. Yathā hi naṭṭhaṃ goṇaṃ pariyesamāno puriso gogaṇe caramāne rattaṃ vā kāḷaṃ vā balībaddaṃ disvāpi na ettakeneva ‘‘ayaṃ mayhaṃ goṇo’’ti sanniṭṭhānaṃ kātuṃ sakkoti. Kasmā? Aññesampi tādisānaṃ atthitāya. Sarīrapadese panassa sattisūlādilakkhaṇaṃ disvā ‘‘ayaṃ mayhaṃ santako’’ti sanniṭṭhānaṃ hoti, evameva suññatāya kathitāyapi yāva suññatālakkhaṇaṃ na kathīyati, tāva sā akathitāva hoti, lakkhaṇe pana kathite kathitā nāma hoti. Goṇo viya hi suññatā, goṇalakkhaṇaṃ viya suññatālakkhaṇaṃ. Yathā goṇalakkhaṇe asallakkhite goṇo na suṭṭhu sallakkhito hoti, tasmiṃ pana sallakkhite so sallakkhito nāma hoti, evameva suññatālakkhaṇe akathite suññatā akathitāva hoti, tasmiṃ pana kathite sā kathitā nāma hotīti suññatālakkhaṇaṃ dassetuṃ kiñca, bhikkhave, rūpaṃ vadethātiādimāha.

现在为了显示空无特征，应当说明“何者为色”等等，故言之。如同有人寻找失散的羚羊，在夜晚或黑暗纷乱之中见到，尚不能凭此认定“此即我的羚羊”。为何？因为他见过他人也有那样的羚羊。于是当见到体侧众多毛刺等特征时，方能认定“此乃我所有”。如是，针对空无特征虽已说出，但只有在说出空无特征之前，空无特征则是不说的状态，称为“未说”；而说出其特征时，谓之说。羚羊之于空无，羚羊特征之于空无特征。如同羚羊特征中欠缺特征的羚羊不被正确定义，但当其特征被说清晰时，则谓之“说”；空无特征也是这样，未被说清时为空无未说，而被说出后，则谓之说。因此须说明所谓空无特征，譬如表象为色彩等。

Tattha kiñcāti kāraṇapucchā, kena kāraṇena rūpaṃ vadetha, kena kāraṇenetaṃ rūpaṃ nāmāti attho. Ruppatīti khoti ettha itīti kāraṇuddeso, yasmā ruppati, tasmā rūpanti vuccatīti attho. Ruppatīti kuppati ghaṭṭīyati pīḷīyati, bhijjatīti attho. Sītenapi ruppatītiādīsu sītena tāva ruppanaṃ lokantarikaniraye pākaṭaṃ. Tiṇṇaṃ tiṇṇañhi cakkavāḷānaṃ antare ekeko lokantarikanirayo nāma hoti aṭṭhayojanasahassappamāṇo. Yassa neva heṭṭhā pathavī atthi, na upari candimasūriyadīpamaṇiāloko, niccandhakāro. Tattha nibbattasattānaṃ tigāvuto attabhāvo hoti, te vagguliyo viya pabbatapāde dīghaputhulehi nakhehi laggitvā avaṃsirā olambanti. Yadā saṃsappantā aññamaññassa hatthapāsāgatā honti, atha ‘‘bhakkho no laddho’’ti? Maññamānā tattha byāvaṭā viparivattitvā lokasandhārake udake patanti, vāte paharantepi madhukaphalāni viya chijjitvā udake patanti, patitamattāva accantakhāre udake tattatele patitapiṭṭhapiṇḍi viya paṭapaṭāyamānā vilīyanti. Evaṃ sītena ruppanaṃ lokantarikaniraye pākaṭaṃ. Mahiṃsakaraṭṭhādīsupi himapātasītalesu padesesu etaṃ pākaṭameva. Tattha hi sattā sītena bhinnasarīrā jīvitakkhayampi pāpuṇanti.

此中所谓“何者”，属因缘询问，问何因缘而论为色，何因缘使此称为色。所谓色，意指因其有形态而被称。形态即变形，意味着变化、破裂、受到损伤等含义。即便在寒冷中，色的存在在中有地狱中明显呈现。三千大千世界之间，间有各别地狱，其范围约为八千由旬。此地狱中无地面，无日月星火光照，常晦暗无光。有三头六臂的众生，他们形如鳝鱼，用长而薄的爪子抓住山脚，悬挂空中。当彼众生相互纠缠牵扯时，便感受苦难，“僧众未得”吗？他们自认为被压倒，反转翻飞，坠入世界匯聚之水中，如风吹落破碎蜜果入水，虽落水面仍翻腾挣扎。如此情形色之存在于地狱中显著。即便如地狱之寒冷冰雪之地，亦是鲜明表现色的存在。那里众生因寒冷破碎身躯而灭命。

Uṇhena ruppanaṃ avīcimahāniraye pākaṭaṃ hoti. Jighacchāya ruppanaṃ pettivisaye ceva dubbhikkhakāle ca pākaṭaṃ. Pipāsāya ruppanaṃ kālakañjikādīsu pākaṭaṃ. Eko kira kālakañjikaasuro pipāsaṃ adhivāsetuṃ asakkonto yojanagambhīravitthāraṃ mahāgaṅgaṃ otari, tassa gatagataṭṭhāne udakaṃ chijjati, dhūmo uggacchati, tatte piṭṭhipāsāṇe caṅkamanakālo viya hoti. Tassa udakasaddaṃ sutvā ito cito ca vicarantasseva ratti vibhāyi. Atha naṃ pātova bhikkhācāraṃ gacchantā tiṃsamattā piṇḍacārikabhikkhū disvā ‘‘ko nāma tvaṃ sappurisā’’ti? Pucchiṃsu. ‘‘Petohamasmi, bhante’’ti. ‘‘Kiṃ pariyesasī’’ti? ‘‘Pānīyaṃ, bhante’’ti. ‘‘Ayaṃ gaṅgā paripuṇṇā, kiṃ tvaṃ na passasī’’ti? ‘‘Na upakappati, bhante’’ti. Tena hi gaṅgāpiṭṭhe nipajja, mukhe te pānīyaṃ āsiñcissāmā’’ti. So vālikāpuḷine uttāno nipajji. Bhikkhū tiṃsamatte patte nīharitvā udakaṃ āharitvā tassa mukhe āsiñciṃsu. Tesaṃ tathā karontānaṃyeva velā upakaṭṭhā jātā. Tato ‘‘bhikkhācārakālo amhākaṃ sappurisa, kacci te assādamattā laddhā’’ti āhaṃsu. Peto ‘‘sace me, bhante, tiṃsamattānaṃ ayyānaṃ tiṃsapattehi āsittaudakato aḍḍhapasatamattampi paragalaṃ gataṃ, petattabhāvato mokkho mā hotū’’ti āha. Evaṃ pipāsāya ruppanaṃ pettivisaye pākaṭaṃ.

热令人感知色的存在在无间大地狱中。饥饿引发色存在于饿鬼境界及不饱食时期。口渴则造色在如阎罗地狱诸热狱中。传说某水鬼因口渴不能满足，下降大河深处，河水流动处水蒸烟腾，仿佛焦炭及石膏火焰，听其流水声如分叉活动。目睹此景，夜间似能见水光。他入城乞食行者中被问：“你是何人？”答说：“我为饿鬼。”又问：“为何游行？”答以渴求饮水。别人问：“河水充盈，汝为何不见？”答：“此水不可饮。”遂潜入河中，汲取水浸湿他人嘴唇。僧人见证此事，取水涤湿他口。行动时稍有停歇，即获水施与饮用。饿鬼说：“假若我能饮用那浸湿了三十位尊者、浸水由近五十肘远的水，那我饿鬼之苦定会解除。”因口渴，色的表现乃显于饿鬼界。

Ḍaṃsādīhi ruppanaṃ ḍaṃsamakkhikādibahulesu padesesu pākaṭaṃ. Ettha ca ḍaṃsāti piṅgalamakkhikā. Makasāti makasāva. Vātāti kucchivātapiṭṭhivātādivasena veditabbā. Sarīrasmiñhi vātarogo uppajjitvā hatthapādapiṭṭhiādīni bhindati, kāṇaṃ karoti, khujjaṃ karoti, pīṭhasappiṃ karoti. Ātapoti sūriyātapo. Tena ruppanaṃ marukantārādīsu pākaṭaṃ. Ekā kira itthī marukantāre rattiṃ satthato ohīnā divā sūriye uggacchante vālikāya tappamānāya pāde ṭhapetuṃ asakkontī sīsato pacchiṃ otāretvā akkami. Kamena pacchiyā uṇhābhitattāya ṭhātuṃ asakkontī tassā upari sāṭakaṃ ṭhapetvā akkami. Tasmimpi santatte attano aṅkena gahitaputtakaṃ adhomukhaṃ nipajjāpetvā kandantaṃyeva akkamitvā saddhiṃ tena tasmiṃyeva ṭhāne uṇhābhitattā kālamakāsi.

虫蚁等色表现于虫多地。此中“虫”指为黄蜂，“蚁”为蚂蚁。风乃是由尾风及地风等组成。若人体产生风疾，手脚等抽搐破裂、疼痛、搔痒等痛苦状态即生。火则是太阳之热。色因之显现于荒漠等地。传说有一妇人沉醉荒漠，夜间未能踩稳地面，头部后倾落下，因热痛而无法全脚着地，于是用脚跟支撑。当天气酷热，她便用自己的手抱一孩子趴伏，仿若哀号，仿佛有火焰在其头顶上燃烧。

Sarīsapāti ye keci dīghajātikā sarantā gacchanti. Tesaṃ samphassena ruppanaṃ āsīvisadaṭṭhakādīnaṃ vasena veditabbaṃ. Iti bhagavatā yāni imāni sāmaññapaccattavasena dhammānaṃ dve lakkhaṇāni, tesu rūpakkhandhassa tāva paccattalakkhaṇaṃ dassitaṃ. Rūpakkhandhasseva hi etaṃ, na vedanādīnaṃ , tasmā paccattalakkhaṇanti vuccati. Aniccadukkhānattalakkhaṇaṃ pana vedanādīnampi hoti, tasmā taṃ sāmaññalakkhaṇanti vuccati.

鱼类乃诸长寿游动者。鱼类触感色显于污秽如虫虱等众生的宿处。由世尊所说，此为法之普通分别特征，有二种。色蕴具有此分别特征，故称分别特征。感受等非色蕴亦有无常、苦、不我的特征，故名普通特征。

Kiñca, bhikkhave, vedanaṃ vadethātiādīsu purimasadisaṃ vuttanayeneva veditabbaṃ. Yaṃ pana purimena asadisaṃ, tassāyaṃ vibhāvanā – sukhampi vedayatīti sukhaṃ ārammaṇaṃ vedeti anubhavati. Parato padadvayepi eseva nayo. Kathaṃ panetaṃ ārammaṇaṃ sukhaṃ dukkhaṃ adukkhamasukhaṃ nāma jātanti? Sukhādīnaṃ paccayato. Svāyamattho ‘‘yasmā ca kho, mahāli, rūpaṃ sukhaṃ sukhānupatitaṃ sukhāvakkanta’’nti imasmiṃ mahālisutte (saṃ. ni. 3.60) āgatoyeva. Vedayatīti ettha ca vedanāva vedayati, na añño satto vā puggalo vā. Vedanā hi vedayitalakkhaṇā, tasmā vatthārammaṇaṃ paṭicca vedanāva vedayatīti. Evamidha bhagavā vedanāyapi paccattalakkhaṇameva bhājetvā dassesi.

又应当如前所述说明何者谓感受。例如以先前所说之理，感受有这种所缘：感受快乐即是体验称为快乐之所缘。作两个对比作业，如何从所缘中生起快乐、痛苦和非苦非乐？皆赖条件。正如世尊于《大喜经》中所说：“因为色是快乐，是随顺快乐的，是快乐之所显。”感受乃体验者，无他人或他种存在之感受者。感受具备‘体验之标志’，故凭所缘缘起而感受影响。故此，世尊分别阐述感受之分别特征以示现此理。

Nīlampi sañjānātīti nīlapupphe vā vatthe vā parikammaṃ katvā upacāraṃ vā appanaṃ vā pāpento sañjānāti. Ayañhi saññā nāma parikammasaññāpi upacārasaññāpi appanāsaññāpi vaṭṭati, nīlaṃ nīlanti uppajjanasaññāpi vaṭṭatiyeva. Pītakādīsupi eseva nayo. Idhāpi bhagavā sañjānanalakkhaṇāya saññāya paccattalakkhaṇameva bhājetvā dassesi.

“蓝色亦属于识知”，即分别是在蓝色花朵或树干上所行的环绕动作，以及所作的供养或专注修习而能识别，这是“识知”。这里所谓“识”者，亦即包括环绕动作的意识、供养意识、专注意识。其中“蓝”指蓝色，亦生于本识知；此理同样适用于《律藏》等经典。正因如此，世尊在讲说识知殊相时，以独特的个别相加以分解阐明。

Rūpaṃ rūpattāya saṅkhatamabhisaṅkharontīti yathā yāgumeva yāguttāya, pūvameva pūvattāya pacati nāma, evaṃ paccayehi samāgantvā katabhāvena saṅkhatanti laddhanāmaṃ rūpameva rūpattāya yathā abhisaṅkhataṃ rūpaṃ nāma hoti, tathattāya rūpabhāvāya abhisaṅkharoti āyūhati sampiṇḍeti, nipphādetīti attho. Vedanādīsupi eseva nayo. Ayaṃ panettha saṅkhepo – attanā saha jāyamānaṃ rūpaṃ sampayutte ca vedanādayo dhamme abhisaṅkharoti nibbattetīti. Idhāpi bhagavā cetayitalakkhaṇassa saṅkhārassa paccattalakkhaṇameva bhājetvā dassesi.

“色因色故而构成”，犹如鹿因具备鹿形而成为鹿，因逐渐成熟而熟透，依此因缘归集而成，色以聚合方式组成称为“色”，如同聚合成的色体，真实地以色之存在聚合、成就、集聚而体现，亦有破坏之意。此理同样适用于受等法。此处略言之，即自己与自身共生共长的色与受等诸法，彼此聚合而达成解脱。世尊亦如是，以构造生灭的缘起个别相分解示现。

Ambilampivijānātīti ambaambāṭakamātuluṅgādiambilaṃ ‘‘ambila’’nti vijānāti. Eseva nayo sabbapadesu. Api cettha tittakanti nimbapaṭolādinānappakāraṃ kaṭukanti pippalimaricādinānappakāraṃ. Madhuranti sappiphāṇitādinānappakāraṃ . Khārikanti vātiṅgaṇanāḷikera caturassavallivettaṅkurādinānappakāraṃ. Akhārikanti yaṃ vā taṃ vā phalajātaṃ kārapaṇṇādimissakapaṇṇaṃ. Loṇikanti loṇayāguloṇamacchaloṇabhattādinānappakāraṃ. Aloṇikantialoṇayāgualoṇamacchaaloṇabhattādinānappakāraṃ. Tasmā viññāṇanti vuccatīti yasmā imaṃ ambilādibhedaṃ aññamaññavisiṭṭhena ambilādibhāvena jānāti, tasmā viññāṇanti vuccatīti. Evamidhāpi bhagavā vijānanalakkhaṇassa viññāṇassa paccattalakkhaṇameva bhājetvā dassesi.

“涩苦难知”，即熟悉于柿子、木瓜、竹笋等涩感之味称为涩苦。同理普遍适用于各种味。此处“苦”指柿蒂、苦椒等生涩味；“甜”指蜂蜜、糖果之甘甜；“赧”指苦蕃茄等刺苦味；“涩”指腌菜、菜蔓、苗芽等味；“不赧”指某些果实或落叶等味苦轻；“咸”指盐、盐鱼、盐饭等咸味；“不咸”指无盐的盐鱼、饭等。由此名“识”，乃因此涩苦等差别，以各异的涩苦感受知晓彼此，故称“识”。世尊亦以分别认识相，个别相分解展示“识”的定义。

Yasmā pana ārammaṇassa ākārasaṇṭhānagahaṇavasena saññā pākaṭā hoti, tasmā sā cakkhudvāre vibhattā. Yasmā vināpi ākārasaṇṭhānā ārammaṇassa paccattabhedagahaṇavasena viññāṇaṃ pākaṭaṃ hoti, tasmā taṃ jivhādvāre vibhattaṃ. Imesaṃ pana saññāviññāṇapaññānaṃ asammohato sabhāvasallakkhaṇatthaṃ sañjānāti, vijānāti, pajānātīti ettha visesā veditabbā. Tattha upasaggamattameva viseso, jānātīti padaṃ pana aviseso. Tassapi jānanaṭṭhena viseso veditabbo. Saññā hi nīlādivasena ārammaṇasañjānanamattameva, aniccaṃ dukkhamanattāti lakkhaṇapaṭivedhaṃ pāpetuṃ na sakkoti. Viññāṇaṃ nīlādivasena ārammaṇañceva jānāti, aniccādivasena lakkhaṇapaṭivedhañca pāpeti, ussakkitvā pana maggapātubhāvaṃ pāpetuṃ na sakkoti. Paññā nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti.

因为对境界的形质聚合记忆十分显著，故识得此识在眼界显现；又于无形聚合之识，因记忆区别，识现于舌界。此三识、五识与智慧没有染污，能够认识法的自性真实相，称为“知识”、“识知”、“了知”，此处当特别分辨。以轻微倾向区分称为“识知”，但“认识”此词不特指。识的认识虽为苦、无常、无我之相认识的开端，然仅靠识不能彻悟；智慧则能彻见三相，且能了达解脱之道。

Yathā hi heraññikaphalake kahāpaṇarāsimhi kate ajātabuddhidārako gāmikapuriso mahāheraññikoti tīsu janesu oloketvā ṭhitesu ajātabuddhidārako kahāpaṇānaṃ cittavicittacaturassamaṇḍalādibhāvameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogaṃ ratanasammata’’nti na jānāti. Gāmikapuriso cittādibhāvañca jānāti, manussānaṃ upabhogaparibhogaratanasammatabhāvañca, ‘‘ayaṃ kūṭo, ayaṃ cheko, ayaṃ karaṭo, ayaṃ saṇho’’ti na jānāti. Mahāheraññiko cittādibhāvampi ratanasammatabhāvampi kūṭādibhāvampi jānāti. Jānanto ca pana rūpaṃ disvāpi saddaṃ sutvāpi gandhaṃ ghāyitvāpi rasaṃ sāyitvāpi hatthena garulahubhāvaṃ upadhāretvāpi ‘‘asukagāme kato’’tipi jānāti, ‘‘asukanigame asukanagare asukapabbatacchāyāya asukanadītīre kato’’tipi, ‘‘asukācariyena kato’’tipi jānāti. Evameva saññā ajātabuddhidārakassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇamattameva jānāti. Viññāṇaṃ gāmikapurisassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti. Paññā mahāheraññikassa kahāpaṇadassanaṃ viya nīlādivasena ārammaṇampi jānāti, aniccādivasena lakkhaṇapaṭivedhampi pāpeti, ussakkitvā maggapātubhāvampi pāpeti.

譬如谷仓中的谷物，在一定货币量内，未开悟的乡民虽知钱币形状等，亦识知谷物、民众消费与财富接受的性质，但未懂其中实质，如“粮仓”、“树丛”等名称亦不辨。乡民仅知物象性质及钱币形态，未知道财富运作与谷物实际的因缘。反观世尊的“识知”如乡民识钱币形状，而“智慧”如商人深谙货币与财富的本质，识念能知形质，重新觉知乃以智慧根本识别、贯通真理。

So pana nesaṃ viseso duppaṭivijjho. Tenāha āyasmā nāgaseno –

这中间之分辨极难了解。故此，长老龙军说：

‘‘Dukkaraṃ, mahārāja, bhagavatā katanti. Kiṃ, bhante nāgasena, bhagavatā dukkaraṃ katanti? Dukkaraṃ, mahārāja, bhagavatā kataṃ, imesaṃ arūpīnaṃ cittacetasikānaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akkhātaṃ ‘ayaṃ phasso, ayaṃ vedanā, ayaṃ saññā, ayaṃ cetanā, idaṃ citta’’’nti (mi. pa. 2.7.16).

世尊为何称之为困难？尊者那迦悉那，世尊为何称之为困难？所谓困难，即指世尊所说，针对这些无色心意法的同一专注而起的活动所做的解释，即所谓『此为触，此为受，此为想，此为意，此为心』。

Yathā hi tilatelaṃ sāsapatelaṃ madhukatelaṃ eraṇḍakatelaṃ vasātelanti imāni pañca telāni ekacāṭiyaṃ pakkhipitvā divasaṃ yamakamanthe hi manthetvā tato ‘‘idaṃ tilatelaṃ, idaṃ sāsapatela’’nti ekekassa pāṭiyekkaṃ uddharaṇaṃ nāma dukkaraṃ, idaṃ tato dukkarataraṃ. Bhagavā pana sabbaññutaññāṇassa suppaṭividdhattā dhammissaro dhammarājā imesaṃ arūpīnaṃ dhammānaṃ ekārammaṇe vattamānānaṃ vavatthānaṃ akāsi. Pañcannaṃ mahānadīnaṃ samuddaṃ paviṭṭhaṭṭhāne ‘‘idaṃ gaṅgāya udakaṃ, idaṃ yamunāyā’’ti evaṃ pāṭiyekkaṃ udakuddharaṇenāpi ayamattho veditabbo.

譬如芝麻油、芥子油、蜜油、蓖麻油、白油这五种油，当它们混合在一个瓶内，经过日复一日的搅拌后，分别称为芝麻油、芥子油，此种分别辨识非常困难，次第加重其难。唯有通达一切知识、明了事理、法之王者世尊，才宣说这些无色法中专一作用的解析。正如印度五大河流入大海时，在河口分别称为恒河水、亚穆纳水一样，对此分别辨识是可以的。

Iti paṭhamapabbena suññataṃ, dutiyena suññatālakkhaṇanti dvīhi pabbehi anattalakkhaṇaṃ kathetvā idāni dukkhalakkhaṇaṃ dassetuṃ tatra, bhikkhavetiādimāha. Tattha khajjāmīti na rūpaṃ sunakho viya maṃsaṃ luñcitvā luñcitvā khādati, yathā pana kiliṭṭhavatthanivattho tatonidānaṃ pīḷaṃ sandhāya ‘‘khādati maṃ vattha’’nti bhaṇati, evamidampi pīḷaṃ uppādentaṃ khādati nāmāti veditabbaṃ. Paṭipanno hotīti sīlaṃ ādiṃ katvā yāva arahattamaggā paṭipanno hoti. Yo panettha balavañāṇo tikkhabuddhi ñāṇuttaro yogāvacaro padhānabhūmiyaṃ vāyamanto khāṇunā vā kaṇṭakena vā viddho āvudhena vā pahaṭo byagghādīhi vā gahetvā khajjamāno taṃ vedanaṃ abbohārikaṃ katvā mūlakammaṭṭhānaṃ sammasanto arahattameva gaṇhāti, ayaṃ vedanāya nibbidāya virāgāya nirodhāya paṭipanno nāma vuccati pītamallatthero viya kuṭumbiyaputtamahātissatthero viya vattaniaṭaviyaṃ tiṃsamattānaṃ bhikkhūnaṃ aññataro byagghamukhe nipannabhikkhu viya kaṇṭakena viddhatthero viya ca.

初修断见空，次修空无我；二种空相分别说明后，此处当现苦相而说，比库等言。此中“搔痒”为例，不是色法，而是形似如肉被抓挠、撕裂的感受；虽然外观形似损伤皮肉，但真正之苦是由压迫缘起——此苦非肉体之形色，而应明辨为受。修行者修持戒律等，至阿拉汉道上时即为修行者。至于精进、智慧、知识俱足者，专心努力在禅定地或苦处地，或遭到利器、刺棒、箭矢、兵器、猛虎等攻击时，若能降伏烦恼、调伏苦感，直达阿拉汉者，即以此苦苦缘——痛苦、厌离、淡泊、涅槃之苦缘被修行者所知，譬如长者彼多摩罗等，以及行走林中的比库像虎口所伤者之类。

Dvādasasu kira bhikkhūsu ghaṇṭiṃ paharitvā araññe padhānamanuyuñjantesu eko sūriye atthaṅgatamatteyeva ghaṇṭiṃ paharitvā caṅkamaṃ oruyha caṅkamanto tiriyaṃ nimmathento tiṇapaṭicchannaṃ kaṇṭakaṃ akkami. Kaṇṭako piṭṭhipādena nikkhanto. Tattaphālena vinividdhakālo viya vedanā vattati. Thero cintesi – ‘‘kiṃ imaṃ kaṇṭakaṃ uddharāmi, udāhu pakatiyā vijjhitvā ṭhitakaṇṭaka’’nti? Tassa evamahosi – ‘‘iminā kaṇṭakena viddhattā nirayādīsu bhayaṃ nāma natthi, pakatiyā vijjhitvā ṭhitakaṇṭakaṃyevā’’ti. So taṃ vedanaṃ abbohārikaṃ katvā sabbarattiṃ caṅkamitvā vibhātāya rattiyā aññassa saññaṃ adāsi. So āgantvā ‘‘kiṃ, bhante’’ti pucchi? ‘‘Kaṇṭakenamhi, āvuso, viddho’’ti. ‘‘Kāya velāya, bhante’’ti? ‘‘Sāyameva, āvuso’’ti. ‘‘Kasmā na amhe pakkosittha, kaṇṭakaṃ uddharitvā tattha telampi siñceyyāmā’’ti? ‘‘Pakatiyā vijjhitvā ṭhitakaṇṭakameva uddharituṃ vāyamimhā, āvuso’’ti. ‘‘Sakkuṇittha, bhante, uddharitu’’nti. ‘‘Ekadesamattena me, āvuso, uddhaṭo’’ti. Sesavatthūni dīghamajjhimaṭṭhakathāsu (dī. ni. aṭṭha. 2.373; ma. ni. aṭṭha. 1.106) satipaṭṭhānasuttaniddese vitthāritāneva.

十二位比库在深林中击钵，专心精进，唯一位因太阳直射，击钵行走时误入被草覆蓋的刺丛。刺已染伤脚趾，致使狂躁苦感产生。长老心想：『我何以去除此刺？如从中间夹断刺条并停留刺处。』遂决定由此刺断绝地狱诸恐怖不复存在，惟中断刺条者才是良策。此后，行住坐卧时常感此苦，夜间亦产生幻觉，乞求他人帮助。有人来问他：“为何？”长者报曰：“脚被刺伤。”“何时？”“黄昏时分。”“为何不请我将刺取出并涂油？”“试过中断刺条之法。”他以此苦感驯服烦恼，彻夜行走，曾幻觉他人现身。此事见于长、中篇注释及念处经注中明确阐述。

Taṃ kiṃ maññatha, bhikkhaveti kasmā āraddhaṃ? Imasmiṃ pabbe dukkhalakkhaṇameva kathitaṃ, na aniccalakkhaṇaṃ. Taṃ dassetuṃ idamāraddhaṃ. Tīṇi lakkhaṇāni samodhānetvā dassetumpi āraddhameva. Apacināti no ācinātīti vaṭṭaṃ vināseti, neva cināti. Pajahati na upādiyatīti tadeva vissajjeti, na gaṇhāti. Visineti na ussinetīti vikirati na sampiṇḍeti. Vidhūpeti na sandhūpetīti nibbāpeti na jālāpeti.

比库当复思量：为何称之为苦？此苦是特指苦相，并非无常相。此苦之显现，乃三相合起所致。譬如此轮，既非灭去亦非生起，不是摄取亦非舍弃，非增亦非减，不堕落亦非起盛，不破坏亦非修补，不制造亦非使散。

Evaṃ passaṃ, bhikkhaveti idaṃ kasmā āraddhaṃ? Vaṭṭaṃ vināsetvā ṭhitaṃ mahākhīṇāsavaṃ dassessāmīti āraddhaṃ. Ettakena vā ṭhānena vipassanā kathitā, idāni saha vipassanāya cattāro magge dassetuṃ idaṃ āraddhaṃ. Atha vā ettakena ṭhānena paṭhamamaggo kathito, idāni saha vipassanāya tayo magge dassetuṃ idamāraddhaṃ. Ettakena vā ṭhānena tīṇi maggāni kathitāni, idāni saha vipassanāya arahattamaggaṃ dassetumpi idaṃ āraddhameva.

当见如是，为何称之为苦？因为轮已毁坏，立足处是极大灭尽之污垢。如是禅定中见解觉知被阐述，当前修习诸观法，即包括四圣谛修观，称为已起止观。或仅先修第一个圣谛，现观瞻止法，称为已起止观。或先修三圣谛，现观道法，甚至现观阿拉汉果道法，皆称已起止观。

Sapajāpatikāti saddhiṃ pajāpatinā devarājena. Ārakāva namassantīti dūratova namassanti, dūrepi ṭhitaṃ namassantiyeva āyasmantaṃ nītattheraṃ viya.

伊萨巴提卡众与婆提卡及天王（萨咖天帝）同聚一处。阿拉迦比库远远地敬礼，虽远隔距离，仍恭敬地向这位具足长老的比库敬礼，好似亲近侍奉一般。

Thero kira pupphacchaḍḍakakulato nikkhamma pabbajito, khuraggeyeva arahattaṃ patvā cintesi – ‘‘ahaṃ ajjeva pabbajito ajjeva me pabbajitakiccaṃ matthakaṃ pattaṃ, catupaccayasantosabhāvanārāmamaṇḍitaṃ mahāariyavaṃsapaṭipadaṃ pūressāmī’’ti. So paṃsukūlatthāya sāvatthiṃ pavisitvā coḷakaṃ pariyesanto vicari. Atheko mahābrahmā samāpattito vuṭṭhāya manussapathaṃ olokento theraṃ disvā – ‘‘ajjeva pabbajitvā ajjeva khuragge arahattaṃ patvā mahāariyavaṃsapaṭipadaṃ pūretuṃ coḷakaṃ pariyesatī’’ti añjaliṃ paggayha namassamāno aṭṭhāsi. Tamañño mahābrahmā disvā ‘‘kaṃ namassasī’’ti? Pucchi. Nītattheraṃ namassāmīti. Kiṃ kāraṇāti? Ajjeva pabbajitvā ajjeva khuragge arahattaṃ patvā mahāariyavaṃsapaṭipadaṃ pūretuṃ coḷakaṃ pariyesatīti. Sopi naṃ namassamāno aṭṭhāsi. Athañño, athaññoti sattasatā mahābrahmāno namassamānā aṭṭhaṃsu. Tena vuttaṃ –

据说，有一位比库刚刚离开花园菩提树出家，心念专注如同抵达宝山，思惟道业完备——“我今日刚刚出家，出家之事犹未完善，但愿以四圣谛的满足为根基，圆满大圣者的修道之行。”他身穿破旧袈裟，进入舍卫城，四处游走寻找乞食之地。这时，一位大梵天现身，起立观察人间道路，看见比库，心中默念——“他今日刚出家，即将证得阿拉汉果，完成伟大的圣者修证道路，正在寻找乞食地。”梵天合掌顶礼，跪拜他。其他梵天见状便问：“你向谁顶礼？”答曰：“向这位具足长老比库顶礼。”何以致此？答曰：“他今日才刚出家，已于宝山证得阿拉汉果，正在此路上寻找乞食之地修道。”其他梵天同样跪拜他，数以百计。由此传说曰——

‘‘Tā devatā sattasatā uḷārā,

“众多天神聚集，

Brahmā vimānā abhinikkhamitvā;

众多梵天自天宫降临；

Nītaṃ namassanti pasannacittā,

他们虔诚敬礼，心怀欢喜，

‘Khīṇāsavo gaṇhati paṃsukūlaṃ’’’.

‘清净心已达，身穿破袈’。”

‘‘Tā devatā sattasatā uḷārā,

众多诸天百千万亿众，

Brahmā vimānā abhinikkhamitvā;

梵天从天宫中降临，

Nītaṃ namassanti pasannacittā,

欢喜恭敬，心生和悦，

‘Khīṇāsavo kayirati paṃsukūlaṃ’’’.

称赞说：『除尽染污，洗净尘垢。』

‘‘‘Khīṇāsavo dhovati paṃsukūlaṃ’;

『除尽染污，洗涤尘垢，』；

‘Khīṇāsavo rajati paṃsukūlaṃ’;

『除尽染污，洁净尘垢。』；

‘Khīṇāsavo pārupati paṃsakūla’’’nti.

『已灭漏者，穿尘衣』云云。

Iti bhagavā imasmiṃ sutte desanaṃ tīhi bhavehi vinivattetvā arahattassa kūṭaṃ gaṇhi. Desanāpariyosāne pañcasatā bhikkhū arahatte patiṭṭhahiṃsu. Sattamaṃ.

于是世尊于此经中，以三种生命的轮回断除后，承接阿拉汉的境界。宣说结束时，五百比库证阿拉汉果位而立。此为第七。

8. Piṇḍolyasuttavaṇṇanā8. 托钵经注释

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80. Aṭṭhame kismiñcideva pakaraṇeti kismiñcideva kāraṇe. Paṇāmetvāti nīharitvā. Kismiṃ pana kāraṇe ete bhagavatā paṇāmitāti? Ekasmiñhi antovasse bhagavā sāvatthiyaṃ vasitvā vutthavasso pavāretvā mahābhikkhusaṅghaparivāro sāvatthito nikkhamitvā janapadacārikaṃ caranto kapilavatthuṃ patvā nigrodhārāmaṃ pāvisi. Sakyarājāno ‘‘satthā āgato’’ti sutvā pacchābhatte kappiyāni telamadhuphāṇitādīni ceva pānakāni ca kājasatehi gāhāpetvā vihāraṃ gantvā saṅghassa niyyātetvā satthāraṃ vanditvā paṭisanthāraṃ karontā ekamante nisīdiṃsu. Satthā tesaṃ madhuradhammakathaṃ kathento nisīdi. Tasmiṃ khaṇe ekacce bhikkhū senāsanaṃ paṭijagganti, ekacce mañcapīṭhādīni paññāpenti, sāmaṇerā appaharitaṃ karonti. Bhājanīyaṭṭhāne sampattabhikkhūpi atthi, asampattabhikkhūpi atthi. Sampattā asampattānaṃ lābhaṃ gaṇhantā, ‘‘amhākaṃ detha, amhākaṃ ācariyassa detha upajjhāyassa dethā’’ti kathentā mahāsaddamakaṃsu. Satthā sutvā theraṃ pucchi ‘‘ke pana te, ānanda, uccāsaddā mahāsaddā kevaṭṭā maññe macchavilope’’ti? Thero etamatthaṃ ārocesi. Satthā sutvā ‘‘āmisahetu, ānanda, bhikkhū mahāsaddaṃ karontī’’ti āha. ‘‘Āma, bhante’’ti. ‘‘Ananucchavikaṃ, ānanda, appatirūpaṃ. Na hi mayā kappasatasahassādhikāni cattāri asaṅkhyeyyāni cīvarādihetu pāramiyo pūritā, nāpi ime bhikkhū cīvarādihetu agārasmā anagāriyaṃ pabbajitā, arahattahetu pabbajitvā anatthaṃ atthasadisaṃ asāraṃ sārasadisaṃ karonti, gacchānanda, te bhikkhū paṇāmehī’’ti.

第八是什么原因呢？所谓因缘。『Paṇāmetvā』意为断除。究竟此因缘为何？世尊曾于一雨季中，住于沙瓦提，雨季结束后，携众大比库出城，行至迦毗罗卫，进入尼拘陀罗园。迦毗罗王闻『尊者已至』，便备膳待客，设宴款待，比库们安坐一角，世尊讲授佛法甘露。此时，有些比库整理卧具，有些陈设床榻，沙玛内拉则整理杂物。场所有供养充足的比库，亦有不足的。众人轮流分配物资，互言“给我，给我，到老师那儿给，到上座那儿给”，言语喧哗。世尊闻之，问长老：‘安那达，何人发出如此大声喧哗，似杂耍者之吆喝？’长老答说是因为饮食之因，导致众比库发出大声音。世尊曰：‘正如此因，安那达，众比库发出大声。’“是，尊者。”世尊又说：“此不对之事，安那达，不合庄严。不是我经过数十万乃至无量千万冬季，修成衣钵因缘而来；亦非众比库因衣钵等舍离俗世出家；亦非因成就阿拉汉果而出家，却作无益之事，扰乱正法，请安那达，劝止这些比库吧！”

Pubbaṇhasamayanti dutiyadivase pubbaṇhasamayaṃ. Beluvalaṭṭhikāya mūleti taruṇabeluvarukkhamūle. Pabāḷhoti pabāhito. Pavāḷhotipi pāṭho, pavāhitoti attho. Ubhayampi nīhaṭabhāvameva dīpeti. Siyā aññathattanti pasādaññathattaṃ vā bhāvaññathattaṃ vā bhaveyya. Kathaṃ? ‘‘Sammāsambuddhena mayaṃ lahuke kāraṇe paṇāmitā’’ti pasādaṃ mandaṃ karontānaṃ pasādaññathattaṃ nāma hoti. Saliṅgeneva titthāyatanaṃ pakkamantānaṃ bhāvaññathattaṃ nāma. Siyā vipariṇāmoti ettha pana ‘‘mayaṃ satthu ajjhāsayaṃ gaṇhituṃ sakkhissāmāti pabbajitā, naṃ gahetuṃ asakkontānaṃ kiṃ amhākaṃ pabbajjāyā’’ti? Sikkhaṃ paccakkhāya hīnāyāvattanaṃ vipariṇāmoti veditabbo. Vacchassāti khīrūpakavacchassa. Aññathattanti milāyanaaññathattaṃ. Khīrūpako hi vaccho mātu adassanena khīraṃ alabhanto milāyati kampati pavedhati. Vipariṇāmoti maraṇaṃ. So hi khīraṃ alabhamāno khīrapipāsāya sussanto patitvā marati.

“清晨时分，也就是第二天清晨，清晨时刻。在榕属树根处，称为Pabāḷha，意即粗糙者或破裂者。此词含双重义：既为断除之意，又有破坏之意。二者判然不同，可理解为内心平静与不平静之别。如何解释呢？‘正觉者令我因轻微因缘断除’为内心平静类。就像信徒远离教外派别的心态为不平静类。又或者称为变化之意。对此，当知‘我们已证得佛之心意，虽发出出家念，却无力取持。若我等出家不成，何以称为我等出家？’此谓教理之倒转。‘Vacchasā’意为乳状乳酪。‘内异’意为混合不纯。乳酪若受损，产乳母无此现象，为混合不纯。‘倒转’谓死亡。若乳受损，乳汁渴心而干涸，则堕入死灭。”

Bījānaṃ taruṇānanti udakena anuggahetabbānaṃ virūḷhabījānaṃ. Aññathattanti milāyanaññathattameva. Tāni hi udakaṃ alabhantāni milāyanti. Vipariṇāmoti vināso. Tāni hi udakaṃ alabhantāni sukkhitvā vinassanti, palālameva honti. Anuggahitoti āmisānuggahena ceva dhammānuggahena ca anuggahito. Anuggaṇheyyanti dvīhipi etehi anuggahehi anuggaṇheyyaṃ. Acirapabbajitā hi sāmaṇerā ceva daharabhikkhū ca cīvarādipaccayavekalle vā sati gelaññe vā satthārā vā ācariyupajjhāyehi vā āmisānuggahena ananuggahitā kilamantā na sakkonti sajjhāyaṃ vā manasikāraṃ vā kātuṃ, dhammānuggahena ananuggahitā uddesena ceva ovādānusāsaniyā ca parihāyamānā na sakkonti akusalaṃ parivajjetvā kusalaṃ bhāvetuṃ. Imehi pana dvīhi anuggahehi anuggahitā kāyena akilamantā sajjhāyamanasikāre pavattitvā yathānusiṭṭhaṃ paṭipajjamānā aparabhāge taṃ anuggahaṃ alabhantāpi teneva purimānuggahena laddhabalā sāsane patiṭṭhahanti, tasmā bhagavato evaṃ parivitakko udapādi.

“种子谓生芽之义，即应以水滋养之幼芽。‘不纯’亦如上文，指混合不纯。种子失水时则变质。‘倒转’是毁坏消亡之义。种子失水时，虽存犹枯如枯叶。所谓滋养者，含生命滋养与法义滋养之义。二者皆应被滋养。已出家之沙玛内与幼比库，或因衣钵条件破缺，或因专注散乱，或师长指导不到位，因而不能专注精神修行，不能远离恶迹而修善法。此两种滋养虽被或未被承接，依靠身心未败，念念守护，行持精进，即使未得当前滋养，仍凭前世功德得力，法教得以成立。故世尊发此深思。”

Bhagavato purato pāturahosīti satthu cittaṃ ñatvā – ‘‘ime bhikkhū bhagavatā paṇāmitā, idāni nesaṃ anuggahaṃ kātukāmo evaṃ cintesi, kāraṇaṃ bhagavā cintesi, ahamettha ussāhaṃ janessāmī’’ti purato pākaṭo ahosi. Santettha bhikkhūti idaṃ so mahābrahmā yathā nāma byatto sūdo yadeva ambilaggādīsu rasajātaṃ rañño ruccati, taṃ abhisaṅkhārena sādutaraṃ katvā punadivase upanāmeti, evameva attano byattatāya bhagavatā āhaṭaupamaṃyeva evametaṃ bhagavātiādivacanehi abhisaṅkharitvā bhagavantaṃ yācanto bhikkhusaṅghassa anuggahakaraṇatthaṃ vadati . Tattha abhinandatūti ‘‘mama santikaṃ bhikkhusaṅgho āgacchatū’’ti. Evamassa āgamanaṃ sampiyāyamāno abhinandatu. Abhivadatūti āgatassa ca ovādānusāsaniṃ dadanto abhivadatu.

“世尊已生慈心，意念如是——‘这些比库曾受我加持，现正欲给予滋养。我将尽力生起精进心。’情意明现。此所谓由大梵天所发诚意，犹若甘露蜜浆被国王钟爱，故年年敷施以增其甘味。世尊亦发此心，恳求比库僧团予以滋养。此时比库僧团欢喜而来，至尊者左右，接受教诲并恭敬礼拜。”

Paṭisallānāti ekībhāvā. Iddhābhisaṅkhāraṃ abhisaṅkhāsīti iddhiṃ akāsi. Ekadvīhikāyāti ekeko ceva dve dve ca hutvā. Sārajjamānarūpāti ottappamānasabhāvā bhāyamānā. Kasmā pana bhagavā tesaṃ tathā upasaṅkamanāya iddhimakāsīti? Hitapatthanāya. Yadi hi te vaggavaggā hutvā āgaccheyyuṃ, ‘‘bhagavā bhikkhusaṅghaṃ paṇāmetvā araññaṃ paviṭṭho ekadivasampi tattha vasituṃ nāsakkhi, vegeneva āgato’’ti keḷimpi kareyyuṃ. Atha nesaṃ neva buddhagāravaṃ paccupaṭṭhaheyya, na dhammadesanaṃ sampaṭicchituṃ samatthā bhaveyyuṃ. Sabhayānaṃ pana sasārajjānaṃ ekadvīhikāya āgacchantānaṃ buddhagāravañceva paccupaṭṭhitaṃ bhavissati, dhammadesanañca sampaṭicchituṃ sakkhissantīti cintetvā tesaṃ hitapatthanāya tathārūpaṃ iddhiṃ akāsi.

「拘禁」即合一。『意力生起』即蓄意而生起之力。『一分二身』即一人而分别为二或二人。『恐畏心态』即羞愧和惧怕之性。为何世尊为其如是前来，展示意力？乃是为其利益之故。若彼等分散各处来，则众人将议论曰：「世尊弃绝比库群，入林中，尚无法久住一日，竟速而至。」则彼等亦不能得到佛陀尊敬，无法亲近闻法。然彼等分为二身具足者赴会时，佛陀即获如是尊敬，彼等亦能闻法而获利益。故思虑其利，为之成就此力。

Nisīdiṃsūti tesu hi sārajjamānarūpesu āgacchantesu eko bhikkhu ‘‘mamaṃyeva satthā oloketi, maṃyeva maññe niggaṇhitukāmo’’ti saṇikaṃ āgantvā vanditvā nisīdi, athañño athaññoti evaṃ pañcabhikkhusatāni nisīdiṃsu. Evaṃ nisinnaṃ pana bhikkhusaṅghaṃ sīdantare sannisinnaṃ mahāsamuddaṃ viya nivāte padīpaṃ viya ca niccalaṃ disvā satthā cintesi – ‘‘imesaṃ bhikkhūnaṃ kīdisī dhammadesanā vaṭṭatī’’ti? Athassa etadahosi – ‘‘ime āhārahetu paṇāmitā, piṇḍiyālopadhammadesanāva nesaṃ sappāyā, taṃ dassetvā matthake tiparivaṭṭadesanaṃ desessāmi, desanāpariyosāne sabbe arahattaṃ pāpuṇissantī’’ti. Atha nesaṃ taṃ dhammadesanaṃ desento antamidaṃ, bhikkhavetiādimāha.

「坐下」谓见羞愧惧怕者，有一比库至，心念：「我师正视我，我欲示尊敬。」近之敬礼而坐。其余比库亦如是，五人分坐。如此坐时，世尊思量僧团，犹如沉海中之灯塔，坚定不移，遂念：「此等比库因食施而聚集，于托钵施食法尚不圆熟，我将因之宣说具足回向法，宣说毕，一切比库皆得阿拉汉果。」于是命其讲法终结，称曰：「比库们。」

Tattha antanti pacchimaṃ lāmakaṃ. Yadidaṃ piṇḍolyanti yaṃ evaṃ piṇḍapariyesanena jīvikaṃ kappentassa jīvitaṃ. Ayaṃ panettha padattho – piṇḍāya ulatīti piṇḍolo, piṇḍolassa kammaṃ piṇḍolyaṃ, piṇḍapariyesanena nipphāditajīvitanti attho. Abhisāpoti akkoso. Kupitā hi manussā attano paccatthikaṃ ‘‘cīvaraṃ nivāsetvā kapālaṃ gahetvā piṇḍaṃ pariyesamāno carissatī’’ti akkosanti. Atha vā pana ‘‘kiṃ tuyhaṃ akātabbaṃ atthi, yo tvaṃ evaṃ balavā vīriyasampannopi hirottappaṃ pahāya kapaṇo viya piṇḍolo vicarasi pattapāṇī’’ti? Evampi akkosantiyeva. Tañca kho etanti evaṃ taṃ abhisāpaṃ samānampi piṇḍolyaṃ. Kulaputtā upenti atthavasikāti mama sāsane jātikulaputtā ca ācārakulaputtā ca atthavasikā kāraṇavasikā hutvā kāraṇavasaṃ paṭicca upenti.

「其处所称饭」，谓托钵乞食耐以维生者生计。此处之讲义：「饭」即「饭屎」，「饭屎之事」即乞食行为，由于托钵乞食而维持生计之意思。『责骂』即愤怒。世人愤怒谓：「披衣持钵，四处乞食者，可弃之。」或谓：「尔虽勇健，有精进力，然放弃羞耻，犹如乞讨者，持钵乞食游行。」彼等如是责骂。此责骂与彼饭屎行者相等。族子来与利益相续，谓我教中族子及行为族子乃利益族子，依因缘而来利益相续。

Rājābhinītātiādīsu ye rañño santakaṃ khāditvā raññā bandhanāgāre bandhāpitā palāyitvā pabbajanti, te rājābhinītā nāma. Te hi raññā bandhanaṃ abhinītattā rājābhinītā nāma. Ye pana corehi aṭaviyaṃ gahetvā ekaccesu māriyamānesu ekacce ‘‘mayaṃ sāmi tumhehi vissaṭṭhā gehaṃ anajjhāvasitvā pabbajissāma, tattha yaṃ yaṃ buddhapūjādipuññaṃ karissāma, tato tumhākaṃ pattiṃ dassāmā’’ti tehi vissaṭṭhā pabbajanti, te corābhinītā nāma. Tepi hi corehi māretabbataṃ abhinītāti corābhinītā nāma. Ye pana iṇaṃ gahetvā paṭidātuṃ asakkontā palāyitvā pabbajanti, te iṇaṭṭā nāma, iṇapīḷitāti attho . Iṇaṭṭhātipi pāṭho, iṇe ṭhitāti attho. Ye rājacorachātakarogabhayānaṃ aññatarena abhibhūtā upaddutā pabbajanti, te bhayaṭṭā nāma, bhayapīḷitāti attho. Bhayaṭṭhātipi pāṭho, bhaye ṭhitāti attho. Ājīvikāpakatāti ājīvikāya upaddutā abhibhūtā, puttadāraṃ posetuṃ asakkontāti attho. Otiṇṇāmhāti anto anupaviṭṭhā.

「被王拘束者」谓服侍国王侍从，遭王拘禁而逃离而出家者，称为被王拘束者。彼等因对王束缚生厌而出家。」「盗贼被拘」者谓取盗之人至林间，被监扣者自称盗贼。彼等互相起誓曰：「我们可诸君为伴，弃所贼舍，一同出家，今后行佛事功德。」因此被称盗贼拘束者。被拘强盗者因杀盗罪责被拘，此名盗贼拘束。」「恐怖流离者」指遭国王盗贼、敌害、疾病等恐怖所驯伏，逃离外出者为恐怖流离。」「生活贫困者」指生活贫苦，难养脏亲人者。『处所止于末端』意谓逃出之地，非住固定之处。

So ca hoti abhijjhālūti idaṃ so kulaputto ‘‘dukkhassa antaṃ karissāmī’’tiādivasena cittaṃ uppādetvā pabbajito, aparabhāge, taṃ pabbajjaṃ tathārūpaṃ kātuṃ na sakkoti, taṃ dassetuṃ vuttaṃ. Tattha abhijjhālūti parabhaṇḍānaṃ abhijjhāyitā. Tibbasārāgoti bahalarāgo. Byāpannacittoti pūtibhāvena vipannacitto. Paduṭṭhamanasaṅkappoti tikhiṇasiṅgo viya goṇo duṭṭhacitto. Muṭṭhassatīti bhattanikkhittakāko viya naṭṭhassati, idha kataṃ ettha nassati. Asampajānoti nippañño. Khandhādiparicchedarahito. Asamāhitoti caṇḍasote baddhanāvā viya upacārappanābhāvena asaṇṭhito. Vibbhantacittoti bandhāruḷhamago viya santamano. Pākatindriyoti yathā gihī puttadhītaro olokento asaṃvutindriyo hoti, evaṃ asaṃvutindriyo.

「彼起贪欲」谓族子生起「我必断除苦厄」等念而出家，始后段则不能成就如法出家，显示彼出家不正。此说中：贪欲即他财物之贪求；急烈嗜好即多贪；心被侵染即心犹如毒石之状态；恶心念即如恶牛般暴躁；所取之物不可得即所食食物若蝗虫被尽；无理解即无智慧；缺分解即不依诸蕴等解说；心不调和即乃如狂怒毒蛇般难治；心分裂即拘束鸟处空间花舞般纷乱；不善根官能即如凡人察视子女无礼，因而心非安稳。

Chavālātanti chavānaṃ daḍḍhaṭṭhāne alātaṃ. Ubhatopadittaṃ majjhe gūthagatanti pamāṇena aṭṭhaṅgulamattaṃ dvīsu ṭhānesu ādittaṃ majjhe gūthamakkhitaṃ. Neva gāmeti sace hi taṃ yuganaṅgalagopānasipakkhapāsakādīnaṃ atthāya upanetuṃ sakkā assa, gāme kaṭṭhatthaṃ phareyya. Sace khettakuṭiyaṃ kaṭṭhattharamañcakādīnaṃ atthāya upanetuṃ sakkā, araññe kaṭṭhatthaṃ phareyya. Yasmā pana ubhayathāpi na sakkā, tasmā evaṃ vuttaṃ. Gihibhogā ca parihīnoti yo agāre vasantehi gihīhi dāyajje bhājiyamāne bhogo laddhabbo assa, tato ca parihīno. Sāmaññatthañcāti ācariyupajjhāyānaṃ ovāde ṭhatvā pariyattipaṭivedhavasena pattabbaṃ sāmaññatthañca. Imañca pana upamaṃ satthā na dussīlassa vasena āhari, parisuddhasīlassa pana alasassa abhijjhādīhi dosehi upahatassa puggalassa imaṃ upamaṃ āhari.

「谷仓中」即储谷之处。二处绳索打结处约八寸中间紧束。既非乡村，如以乡村耕牛役使之处而言，耕牛必能到达。若若田舍谷仓或干粮屋而言，林中则适宜此事。因两者皆不可得，故如是说。居家之物，居家之人若遗弃无人居住，即得财法，故称已被弃也。教师与长老所谆谆教导之律仪，应遵守及传播者，为普遍法。世尊以非恶人而无染者为喻，比喻于清净持戒之人，因懒散贪求烦恼所覆障者亦如是。

Tayome, bhikkhaveti kasmā āraddhaṃ? Imassa puggalassa chavālātasadisabhāvo neva mātāpitūhi kato, na ācariyupajjhāyehi, imehi pana pāpavitakkehi katoti dassanatthaṃ āraddhaṃ. Animittaṃ vā samādhinti vipassanāsamādhiṃ. So hi niccanimittādīnaṃ samugghātanena animittoti vuccati. Ettha ca cattāro satipaṭṭhānā missakā, animittasamādhi pubbabhāgo. Animittasamādhi vā missako, satipaṭṭhānā pubbabhāgāti veditabbā.

何以言“三种，诸比库”呢？此人缺乏守护戒法的性质，既非由父母所教导，亦非由教导师长所教导，唯因念诵此等恶念而生起，意在令其显现故。无相定出离三摩地观，即无相三摩地为正观。无常、无我不生诸相之破坏，故称无相。此处有四念处观相失误，无相三摩地为其前行，须知无相三摩地为相失误之前行。

Dvemā, bhikkhave, diṭṭhiyoti idaṃ pana na kevalaṃ animittasamādhibhāvanā imesaṃyeva tiṇṇaṃ mahāvitakkānaṃ pahānāya saṃvattati, sassatucchedadiṭṭhīnampi pana samugghātaṃ karotīti dassanatthaṃ vuttaṃ. Na vajjavā assanti niddoso bhaveyyaṃ. Sesamettha uttānameva. Iti bhagavā imasmimpi sutte desanaṃ tīhi bhavehi vinivattetvā arahattena kūṭaṃ gaṇhi. Desanāvasāne pañcasatā bhikkhū saha paṭisambhidāhi arahattaṃ pāpuṇiṃsūti. Aṭṭhamaṃ.

诸比库，此“二种见”之“见”不仅专指无相三摩地的修习，更适用于断除三种大恶念之时，亦能破除常见。此理已为显证，故无需争辩，且无过失，此即为所说之核心也。世尊于此经中，以三生断灭，彰显阿拉汉果位为巅峰。说法终了时，与五百比库同证悟阿拉汉果。八品。

9. Pālileyyasuttavaṇṇanā9. 巴利雷亚经注释

§81

81. Navame cārikaṃ pakkāmīti kosambikānaṃ bhikkhūnaṃ kalahakāle satthā ekadivasaṃ dīghītissa kosalarañño vatthuṃ āharitvā ‘‘na hi verena verāni, sammantīdha kudācana’’ntiādīhi (dha. pa. 5) gāthāhi ovadati. Taṃdivasaṃ tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Dutiyadivasepi bhagavā tameva vatthuṃ kathesi. Taṃdivasampi tesaṃ kalahaṃ karontānaṃyeva ratti vibhātā. Tatiyadivasepi bhagavā tameva vatthuṃ kathesi. Atha naṃ aññataro bhikkhu evamāha – ‘‘appossukko, bhante, bhagavā diṭṭhadhammasukhavihāraṃ anuyutto viharatu, mayametena bhaṇḍanena kalahena viggahena vivādena paññāyissāmā’’ti. Satthā ‘‘pariyādiṇṇarūpacittā kho ime moghapurisā, na ime sakkā saññāpetu’’nti cintetvā – ‘‘kiṃ mayhaṃ imehi, ekacāravāsaṃ vasissāmī’’ti? So pātova sarīrapaṭijagganaṃ katvā kosambiyaṃ piṇḍāya caritvā kañcipi anāmantetvā ekova adutiyo cārikaṃ pakkāmi.

第八十一章第九次行脚已至，时迦萨比库因争斗，世尊于一日，至迦萨国王长者处，劝诫曰：“以暴制暴，何处安稳？”并以诗句相劝。当天夜晚即清楚见其争斗。次日，世尊再至彼处说法。次夜依旧争斗。第三日，世尊再至。此时一比库谓：“世尊，愿您安静地行住于正见之乐，我们借此您之责备，断除纷争与争吵。”世尊思虑道：“此等是愚痴之人，不可与共语。”于是思忖：“我应与他们共处，仅一行脚期间。”便起身托体，至迦萨乞食，以无骄慢态度行乞，继而启程第二次行脚。

Yasmiṃ, āvuso, samayeti idaṃ thero yasmāssa ajja bhagavā ekena bhikkhunā saddhiṃ pakkamissati, ajja dvīhi, ajja satena, ajja sahassena, ajja ekakovāti sabbo bhagavato cāro vidito pākaṭo paccakkho, tasmā āha.

诸友，此时，长老依缘而说：今世尊一日与一比库同行，一日与二比库同行，一日与七十比库同行，一日与一千比库同行，一日与一人同行，世尊所有行止，当皆明了显露，故而有此说。

Anupubbenāti gāmanigamapaṭipāṭiyā piṇḍāya caramāno ekacāravāsaṃ tāva vasamānaṃ bhikkhuṃ passitukāmo hutvā bālakaloṇakāragāmaṃ agamāsi. Tattha bhaguttherassa sakalapacchābhattañceva tiyāmarattiñca ekacāravāse ānisaṃsaṃ kathetvā punadivase tena pacchāsamaṇena piṇḍāya caritvā taṃ tattheva nivattetvā ‘‘samaggavāsaṃ vasamāne tayo kulaputte passissāmī’’ti pācīnavaṃsamigadāyaṃ agamāsi. Tesampi sakalapacchābhattañceva tiyāmarattiñca ekacāravāse ānisaṃsaṃ kathetvā te tattheva nivattetvā ekakova pālileyya nagarābhimukho pakkamitvā anupubbena pālileyyanagaraṃ sampatto. Tena vuttaṃ – ‘‘anupubbena cārikaṃ caramāno yena pālileyyakaṃ, tadavasarī’’ti.

先行至，乃至村落市场乞食期间，愿见单独停留一行脚比库者，诸童蒙及剃刀工师往至。彼处，长老与三众夜宿同居，详议单独行脚生活之利，翌日仍与此沙门乞食，同日送还其所，言曰：“同住三人之家者，我将见。”遂至巴利语西方村落。诸众亦夜宿同处，详议单独行脚之利，彼处单独离开前往巴利叶城。传云：“先行单独行脚，至巴利叶地，此乃依止处也。”

Bhaddasālamūleti pālileyyavāsino bhagavato dānaṃ datvā pālileyyato avidūre rakkhitavanasaṇḍo nāma atthi, tattha bhagavato paṇṇasālaṃ katvā ‘‘ettha vasathā’’ti paṭiññaṃ kāretvā vāsayiṃsu. Bhaddasālo pana tattheko manāpo laddhako sālarukkho. Bhagavā taṃ nagaraṃ upanissāya tasmiṃ vanasaṇḍe paṇṇasālasamīpe tasmiṃ rukkhamūle viharati. Tena vuttaṃ ‘‘bhaddasālamūle’’ti.

巴利叶地居士称为巴达萨菴者，向世尊布施，近处有称为护林之地。世尊于其中树木根部，搭建五十间庵舍，为修行所用。巴达萨菴中有一树木尤为可喜，世尊依此树于护林中安住。故称“巴达萨菴树根处”。

Evaṃ viharante panettha tathāgate aññataro hatthināgo hatthinīhi hatthipotakādīhi gocarabhūmititthogāhanādīsu ubbāḷho yūthe ukkaṇṭhito ‘‘kiṃ me imehi hatthīhī’’ti? Yūthaṃ pahāya manussapathaṃ gacchanto pālileyyakavanasaṇḍe bhagavantaṃ disvā ghaṭasahassena nibbāpitasantāpo viya nibbuto hutvā satthu santike aṭṭhāsi. So tato paṭṭhāya satthu vattapaṭivattaṃ karonto mukhadhovanaṃ deti, nhānodakaṃ āharati, dantakaṭṭhaṃ deti, pariveṇaṃ sammajjati, araññato madhurāni phalāphalāni āharitvā satthuno deti. Satthā paribhogaṃ karoti.

如是住持时，在此处如来有一象族众多，母象、象崽等，处于象群的活动之地，如象鼻深探、象群相互激动等情况，其心纷乱，内心躁动，发出疑问：“我与这些象群中之众，有何关涉？”象群离开后，抛弃人间道路，行至帕利利耶树林边，见世尊时，如同千个水壶中的火消灭般，烦恼熄灭，安住寂静，于佛前站立。随后侍奉世尊，逆旨而行，洗涤口面，取来沐浴用水，递上牙棒，献上衣物，外衣周整；又从野外采得甘美果实，献与世尊。如此供养，称为世尊的侍奉。

Ekadivasaṃ satthā rattibhāgasamanantare caṅkamitvā pāsāṇaphalake nisīdi. Hatthīpi avidūre ṭhāne aṭṭhāsi. Satthā pacchato oloketvā na kiñci addasa, evaṃ purato ca ubhayapassesu ca. Athassa ‘‘sukhaṃ vatāhaṃ aññatra tehi bhaṇḍanakārakehi vasāmī’’ti cittaṃ uppajji. Hatthinopi ‘‘mayā nāmitasākhaṃ aññe khādantā natthī’’tiādīni cintetvā – ‘‘sukhaṃ vata ekakova vasāmi, satthu vattaṃ kātuṃ labhāmī’’ti cittaṃ uppajji. Satthā attano cittaṃ oloketvā – ‘‘mama tāva īdisaṃ cittaṃ, kīdisaṃ nu kho hatthissā’’ti tassāpi tādisameva disvā ‘‘sameti no citta’’nti imaṃ udānaṃ udānesi –

一日间，世尊夜分稍后游行，坐于石台上。象亦在不远处立于一处。世尊回顾身后，无所见；前方亦然，双边皆无异状。于是心生念头：“除了那些器物制造者外，我真快乐安住。”象亦思自言：“我无被他象啃食过的树枝，其余皆无。”心中生此念：“独自安住甚为舒适，能为世尊行侍甚是殊胜。”世尊自察心念，谓之：“这正是我的心，不过象的心又如何呢？”见其心念相似，遂以偈语宣说：

‘‘Etaṃ nāgassa nāgena, īsādantassa hatthino;

「这是蛇族由蛇所生，是象族由象所生，

Sameti cittaṃ cittena, yadeko ramatī vane’’ti. (mahāva. 467);

心与心会合，如同一人独自在林中安乐。」（大部第467偈）

Atha kho sambahulā bhikkhūti atha evaṃ tathāgate tattha viharante pañcasatā disāsu vassaṃvutthā bhikkhū. Yenāyasmā ānandoti ‘‘satthā kira bhikkhusaṅghaṃ paṇāmetvā araññaṃ paviṭṭho’’ti attano dhammatāya satthu santikaṃ gantuṃ asakkontā yenāyasmā ānando, tenupasaṅkamiṃsu.

彼时众多比库，于此如来所处之地，五百比库各方来集，雨季安居。长老阿难谓：“世尊确已脱离比库僧团，入山林中隐居”，因自不忍不能亲近如来，阿难等遂前往礼敬求见。

Anantarāāsavānaṃ khayoti maggānantaraṃ arahattaphalaṃ. Vicayasoti vicayena, tesaṃ tesaṃ dhammānaṃ sabhāvavicinanasamatthena ñāṇena paricchinditvāti attho. Dhammoti sāsanadhammo. Cattāro satipaṭṭhānātiādi ye ye koṭṭhāse paricchinditvā dhammo desito, tesaṃ pakāsanatthāya vuttaṃ. Samanupassanāti diṭṭhisamanupassanā. Saṅkhāro soti diṭṭhisaṅkhāro so. Tatojo so saṅkhāroti tato taṇhāto so saṅkhāro jāto. Taṇhāsampayuttesu cittesupi catūsu cittesu esa jāyati. Sāpi taṇhāti sā diṭṭhisaṅkhārassa paccayabhūtā taṇhā. Sāpi vedanāti sā taṇhāya paccayabhūtā vedanā. Sopi phassoti so vedanāya paccayo avijjāsamphasso. Sāpi avijjāti sā phassasampayuttā avijjā.

立刻烦恼根本消灭，证得解脱道果，成阿拉汉果。所谓「消散」者，是经由内心不同法门之深入分别和清明智慧彻见其本质而断除之义。「法」乃教法之义。四念处等诸法，在各章节中经讲述而明。所谓「共观」是指与见相连者共观。「行」是与见相关之业行。由行因渴爱而生，渴爱附着于心个别四种心态中。此渴爱即为执着于见行之渴爱。此渴爱依缘苦受，苦受生触，触因无明覆蔽。此无明与触相连。因此，烦恼生于无明所缘触。

No cassaṃ, no ca me siyāti sace ahaṃ na bhaveyyaṃ, mama parikkhāropi na bhaveyya. Nābhavissaṃ, na me bhavissatīti sace pana āyatimpi ahaṃ na bhavissāmi, evaṃ mama parikkhāropi na bhavissati. Ettake ṭhāne bhagavā tena bhikkhunā gahitagahitadiṭṭhiṃ vissajjāpento āgato puggalajjhāsayenapi desanāvilāsenapi. Tatojo so saṅkhāroti taṇhāsampayuttacitte vicikicchāva natthi, kathaṃ vicikicchāsaṅkhāro taṇhāto jāyatīti? Appahīnattā. Yassa hi taṇhāya appahīnāya so uppajjati, taṃ sandhāyetaṃ vuttaṃ. Diṭṭhiyāpi eseva nayo labbhatiyeva catūsu hi cittuppādesu sampayuttadiṭṭhi nāma natthi. Yasmā pana taṇhāya appahīnattā sā uppajjati, tasmā taṃ sandhāya tatrāpi ayamattho yujjati. Iti imasmiṃ sutte tevīsatiyā ṭhānesu arahattaṃ pāpetvā vipassanā kathitā. Navamaṃ.

若我不存在，则无所谓我有；若我不成现象，我的假设亦不会成真。不将生起，也绝无我将生起。即便未来生不存在，我亦不将生；故我假设亦不成立。世尊在此等多处，对比库断除执着之见后，为破除世间有为存在之见，依照修习法门，启发众生心识。此因缘中谓此“心行”与渴爱相合，故无疑惑；疑惑岂能由渴爱生？是绝非此。因为舍弃渴爱者，其所生必为如是，因此此向依性也应显明。正见亦复如是，因缘起四种心生之缘生见，故无执着。虽渴爱已舍，心生仍存，故在此依性中未断也。如此经典中三十二处所现，断除了阿拉汉果，述说内观法门。此为第九段。

10. Puṇṇamasuttavaṇṇanā十、《满月经》注释

§82

82. Dasame tadahuposathetiādi pavāraṇasutte vitthāritameva. Kiñcideva desanti kiñci kāraṇaṃ. Sake āsane nisīditvā puccha yadākaṅkhasīti kasmā evamāha? So kira bhikkhu pañcasatabhikkhuparivāro. Ācariye pana ṭhitake pucchante sace te bhikkhū nisīdanti, satthari gāravaṃ kataṃ hoti, ācariye agāravaṃ. Sace uṭṭhahanti, ācariye gāravaṃ kataṃ hoti, satthari agāravaṃ. Iti nesaṃ cittaṃ anekaggaṃ bhavissati, desanaṃ sampaṭicchituṃ na sakkhissanti. Tasmiṃ pana nisīditvā pucchante tesaṃ cittaṃ ekaggaṃ bhavissati, desanaṃ sampaṭicchituṃ sakkhissantīti ñatvā bhagavā evamāha. Ime nu kho, bhanteti ayaṃ thero pañcannaṃ bhikkhusatānaṃ ācariyo, pañcakkhandhamattampi nappajānātīti na vattabbo. Pañhaṃ pucchantena pana ‘‘ime pañcupādānakkhandhā, na aññe’’ti evaṃ jānantena viya hutvā pucchituṃ na vaṭṭati, tasmā ajānanto viya pucchati. Tepi cassa antevāsikā ‘‘amhākaṃ ācariyo ‘ahaṃ jānāmī’ti na katheti, sabbaññutaññāṇena pana saddhiṃ saṃsanditvāva kathetī’’ti sotabbaṃ saddhātabbaṃ maññissantītipi ajānanto viya pucchati.

八十二、十当日熏修法等，在请求悔过经中详述。诸人各有所说，或谓某时坐席中有人问：为何如此？答曰：某比库率五百比库群。彼在上师面前质问：若尔等比库坐下，则对师尊生敬意反生不敬；若站立，则对师尊生敬意，反而对上师不敬。由此众心不一，无法聚精会神听闻说法。若彼坐下询问，则众心相聚，能专注于听闻。世尊知此，告说：这位长老乃五众之师，仅识五蕴之所束缚而已，不可轻加评论。因问者似有所知，称“五取蕴”，误以为只有此五，不能作更高探求，故发问。问者实为不知。另有三属于内众之人，皆疑惑其师不能自称「我知」，不共相应诸般全知，却又迷惑如同不知般发问。这乃应当听闻、信受乃至充满信心之义。

Chandamūlakāti taṇhāchandamūlakā. Na kho bhikkhu taññeva upādānaṃ te pañcupādānakkhandhāti yasmā chandarāgamattaṃ pañcakkhandhā na hoti, tasmā idaṃ vuttaṃ. Yasmā pana sahajātato vā ārammaṇato vā khandhe muñcitvā upādānaṃ natthi, tasmā nāpi aññatra pañcahiupādānakkhandhehi upādānanti vuttaṃ. Taṇhāsampayuttasmiñhi citte vattamāne taṃcittasamuṭṭhānarūpaṃ rūpakkhandho, ṭhapetvā taṃ taṇhaṃ sesā arūpadhammā cattāro khandhāti sahajātatopi khandhe muñcitvā upādānaṃ natthi. Upādānassa pana rūpādīsu aññataraṃ ārammaṇaṃ katvā uppajjanato ārammaṇatopi pañcakkhandhe muñcitvā upādānaṃ natthi. Chandarāgavemattatāti chandarāganānattaṃ. Evaṃ kho bhikkhūti evaṃ rūpārammaṇassa chandarāgassa vedanādīsu aññataraṃ ārammaṇaṃ akaraṇato siyā chandarāgavemattatā. Khandhādhivacananti khandhāti ayaṃ paññatti. Ayaṃ pana anusandhi na ghaṭiyati, kiñcāpi na ghaṭiyati, sānusandhikāva pucchā, sānusandhikaṃ vissajjanaṃ. Ayañhi thero tesaṃ tesaṃ bhikkhūnaṃ ajjhāsayena pucchati, satthāpi tesaṃ tesaṃ ajjhāsayeneva vissajjeti. Sesaṃ sabbattha uttānameva. Dasamaṃ.

欲根本者即是欲渴根本。比库并非只执着于此五取蕴，而因五蕴不纯，故说此。或因生而有蕴，或因缘生而有蕴，则非执著取蕴。此心中有所缘起，属色蕴，称为“色蕴”；将其置于渴爱根本，是会生断灭之心，与渴爱相结，故无疑惑。谓五蕴名为蕴，乃传统语用，非实有异。此为连续问答，无断绝，乃召问与解答。此唯是长老向诸比库询问，师亦应答。至此完毕为第十段。

Imassa ca pana vaggassa ekekasmiṃ sutte pañcasatā pañcasatā bhikkhū arahattaṃ pattāti.

在此部中，每一经中皆有五百比库证得阿拉汉果。

Khajjanīyavaggo aṭṭhamo. · 第八，啖食品。

9. Theravaggo

九、长老章

1. Ānandasuttavaṇṇanā一、《阿难经》注释

§83

83. Theravaggassa paṭhame mantāṇiputtoti, mantāṇiyā nāma brāhmaṇiyā putto. Upādāyāti āgamma ārabbha sandhāya paṭicca. Asmīti hotīti asmīti evaṃ pavattaṃ taṇhāmānadiṭṭhipapañcattayaṃ hoti. Daharoti taruṇo. Yuvāti yobbanena samannāgato. Maṇḍanakajātikoti maṇḍanakasabhāvo maṇḍanakasīlo. Mukhanimittanti mukhapaṭibimbaṃ. Tañhi parisuddhaṃ ādāsamaṇḍalaṃ paṭicca paññāyati. Kiṃ pana taṃ olokayato sakamukhaṃ paññāyati, paramukhanti? Yadi sakaṃ bhaveyya, parammukhaṃ hutvā paññāyeyya, atha parassa bhaveyya, vaṇṇādīhi asadisaṃ hutvā paññāyeyya. Tasmā na taṃ attano, na parassa, ādāsaṃ pana nissāya nibhāsarūpaṃ nāma taṃ paññāyatīti vadanti. Atha yaṃ udake paññāyati, taṃ kena kāraṇenāti ? Mahābhūtānaṃ visuddhatāya. Dhammo me abhisamitoti mayā ñāṇena catusaccadhammo abhisamāgato, sotāpannosmi jātoti kathesi. Paṭhamaṃ.

八十三、长老章第一名“摩闍尼子”，称“摩闍尼”者婆罗门女名。曰“上师”意即依缘随顺。名“阿斯密”意指自身观念，四法渴爱的见解之集。曰“达罗”意为青年，“青壮年”。“装饰出身”指有装饰品品性。曰“面相”指脸部映像。凭此清洁纳曼陀罗表达智慧。观此所视共面智慧，为何又有“前面”智慧？若自我，理应自我为第一智慧，如他亦应为第一智慧，取胜颜色等相异故。故谓非自身，亦非他，唯凭表象，谓之“光辉体”，此谓智慧。又以水中视觉为何由？因诸大元素清净。谓：“诸法由我得智，四圣谛中法随我而至，我作漏已断，已入初果。”此段为第一。

2. Tissasuttavaṇṇanā二、《提萨经》注释

§84

84. Dutiye madhurakajāto viyāti sañjātagarubhāvo viya akammañño. Disāpi meti ayaṃ puratthimā ayaṃ dakkhiṇāti evaṃ disāpi mayhaṃ na pakkhāyanti, na pākaṭā hontīti vadati. Dhammāpi maṃ na paṭibhantīti pariyattidhammāpi mayhaṃ na upaṭṭhahanti, uggahitaṃ sajjhāyitaṃ na dissatīti vadati. Vicikicchāti no mahāvicikicchā. Na hi tassa ‘‘sāsanaṃ niyyānikaṃ nu kho, na nu kho’’ti vimati uppajjati. Evaṃ panassa hoti ‘‘sakkhissāmi nu kho samaṇadhammaṃ kātuṃ, udāhu pattacīvaradhāraṇamattameva karissāmī’’ti.

第二，蜜甜生起，宛如具浓厚重感的感觉，乃无所作意者。所说：方位界限在此教法中谓东为此，此谓南为此，诸方皆不分左右，亦非明显分别。又谓诸法不反应于我，也谓传说法不临近于我，所生、所说、所讲皆不可见。所谓怀疑非大疑。因为其中无“此教法是否能灭除”的疑虑。于是对胜义问答发心：我当能行沙门法，譬如仅着袈裟持衣者所行者也。

Kāmānametaṃ adhivacananti yathā hi ninnaṃ pallalaṃ olokentassa dassanarāmaṇeyyakamattaṃ atthi, yo panettha otarati, taṃ caṇḍamīnākulatāya ākaḍḍhitvā anayabyasanaṃ pāpeti, evamevaṃ pañcasu kāmaguṇesu cakkhudvārādīnaṃ ārammaṇe rāmaṇeyyakamattaṃ atthi, yo panettha gedhaṃ āpajjati, taṃ ākaḍḍhitvā nirayādīsu eva pakkhipanti. Appassādā hi kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyoti imaṃ atthavasaṃ paṭicca ‘‘kāmānametaṃ adhivacana’’nti vuttaṃ. Ahamanuggahenāti ahaṃ dhammāmisānuggahehi anuggaṇhāmi. Abhinandīti sampaṭicchi. Na kevalañca abhinandi, imaṃ pana satthu santikā assāsaṃ labhitvā ghaṭento vāyamanto katipāhena arahatte patiṭṭhāsi. Dutiyaṃ.

所谓欲者乃此名称，如同低垂嫩芽观者见之，有可观赏的妙色。但凡越出此境，即被贪欲炽盛心激烈拉紧，生起种种苦难，如此五种欲乐门（眼门等）之缘缘境，亦有可观之处，而逾矩者招致狱苦之报。欲令心平静难得，痛苦众多，危险增上，故眾生依此理说称此为“欲”一词。‘我皈依’即我赖诸法护持而立。欢喜则称欢悦。非唯欢喜，亦为广义欢悦，乃承受与修持良师靠近，形影不离，坚定阿拉汉地位。是为第二。

3. Yamakasuttavaṇṇanā三、《亚玛咖经》注释

§85

85. Tatiye diṭṭhigatanti sace hissa evaṃ bhaveyya ‘‘saṅkhārā uppajjanti ceva nirujjhanti ca, saṅkhārappavattameva appavattaṃ hotī’’ti, diṭṭhigataṃ nāma na bhaveyya, sāsanāvacarikaṃ ñāṇaṃ bhaveyya. Yasmā panassa ‘‘satto ucchijjati vinassatī’’ti ahosi, tasmā diṭṭhigataṃ nāma jātaṃ. Thāmasā parāmāsāti diṭṭhithāmena ceva diṭṭhiparāmāsena ca.

第三，所谓见所，即若依此理念思‘诸行生起亦灭尽，诸行绕转不可停留’，则此见所名不适合，而当名为教法所说的见解智慧。因‘有漏存在生灭’理显，实则见所产生。惰怠谩慢者，谓是以见偏执称为见所者。

Yenāyasmāsāriputtoti yathā nāma paccante kupite taṃ vūpasametuṃ asakkontā rājapurisā senāpatissa vā rañño vā santikaṃ gacchanti, evaṃ diṭṭhigatavasena tasmiṃ there kupite taṃ vūpasametuṃ asakkontā te bhikkhū yena dhammarājassa dhammasenāpati āyasmā sāriputto , tenupasaṅkamiṃsu. Evaṃbyākhoti tesaṃ bhikkhūnaṃ santike viya therassa sammukhā paggayha vattuṃ asakkonto olambantena hadayena ‘‘evaṃbyākho’’ti āha. Taṃ kiṃ maññasi, āvusoti? Idaṃ thero tassa vacanaṃ sutvā, ‘‘nāyaṃ attano laddhiyaṃ dosaṃ passati, dhammadesanāya assa taṃ pākaṭaṃ karissāmī’’ti cintetvā tiparivaṭṭaṃ desanaṃ desetuṃ ārabhi.

如尊敬长老沙利子，众王大臣愤怒叱责，难以安抚，前往军队将领或国王处请求调伏，长老如理知见之见所亦难捺抑，众比库归敬调伏此见所之法，乃至拥抱内心，称是教法之说。如是重述于诸比库面前，长老当面对其中而示教道理，言‘此即其理’。尔时问者应答说：‘此非我罪业，今为正法所显，与众阿拉汉地位共证，必加演说。’

Taṃ kiṃ maññasi, āvuso yamaka, rūpaṃ tathāgatoti idaṃ kasmā āraddhaṃ? Anuyogavattaṃ dāpanatthaṃ. Tiparivaṭṭadesanāvasānasmiñhi thero sotāpanno jāto. Atha naṃ anuyogavattaṃ dāpetuṃ ‘‘taṃ kiṃ maññasī’’tiādimāha? Tathāgatoti satto. Rūpaṃ vedanā saññā saṅkhārā viññāṇanti ime pañcakkhandhe sampiṇḍetvā ‘‘tathāgato’’ti samanupassasīti pucchati. Ettha ca te, āvusoti idaṃ therassa anuyoge bhummaṃ. Idaṃ vuttaṃ hoti – ettha ca te ettake ṭhāne diṭṭheva dhamme saccato thirato satte anupalabbhiyamāneti. Sace taṃ, āvusoti idametaṃ aññaṃ byākarāpetukāmo pucchati. Yaṃ dukkhaṃ taṃ niruddhanti yaṃ dukkhaṃ, tadeva niruddhaṃ, añño satto nirujjhanako nāma natthi, evaṃ byākareyyanti attho.

云何观所？长老啊，缘连禅法起用也。如色即佛所应知，何以起？训诫引导之为也。在教法结论后，长老获初果。复问‘尔意何为？’答‘如来’者，谓有色受想行识五蕴合聚，皆名为如来。此时诸弟子问长老：“此应当法中理知真如不变，故所知‘有漏存在生灭’理显生，得此‘如来’名称。若问他义则属他解说。苦灭理止真相无其它实体，依此当释。”

Etasseva atthassāti etassa paṭhamamaggassa. Bhiyyosomattāya ñāṇāyāti atirekappamāṇassa ñāṇassa atthāya, sahavipassanakānaṃ upari ca tiṇṇaṃ maggānaṃ āvibhāvatthāyāti attho. Ārakkhasampannoti antoārakkhena ceva bahiārakkhena ca samannāgato. Ayogakkhemakāmoti catūhi yogehi khemabhāvaṃ anicchanto. Pasayhāti pasayhitvā abhibhavitvā. Anupakhajjāti anupavisitvā.

此即其义，此谓第一道。求加深智慧，求超过作智慧量，超越同修之三道明证，是也。守护完备者，谓内外皆护。无欲求安乐者，谓不贪著四缘和合之安。安宁者，谓调伏有所依止。未涉入者，谓未入禅定场所。

Pubbuṭṭhāyītiādīsu dūratova āgacchantaṃ disvā āsanato paṭhamataraṃ vuṭṭhātīti pubbuṭṭhāyī. Tassa āsanaṃ datvā tasmiṃ nisinne pacchā nipatati nisīdatīti, pacchānipātī. Pātova vuṭṭhāya ‘‘ettakā kasituṃ gacchatha, ettakā vapitu’’nti vā sabbapaṭhamaṃ vuṭṭhātīti pubbuṭṭhāyī. Sāyaṃ sabbesu attano attano vasanaṭṭhānaṃ gatesu gehassa samantato ārakkhaṃ saṃvidhāya dvārāni thaketvā sabbapacchā nipajjanatopi pacchānipātī. ‘‘Kiṃ karomi , ayyaputta ? Kiṃ karomi ayyaputtā’’ti? Mukhaṃ olokento kiṃkāraṃ paṭisāvetīti kiṃkārapaṭissāvī. Manāpaṃ caratīti manāpacārī. Piyaṃ vadatīti piyavādī. Mittatopi naṃ saddaheyyāti mitto me ayanti saddaheyya. Vissāsaṃ āpajjeyyāti ekato pānabhojanādiṃ karonto vissāsiko bhaveyya. Saṃvissatthoti suṭṭhu vissattho.

“先行者”等称自远而来者，见坐者初次起立称“先行者”。予其座位后，先行者坐下又往后倒坐，称为“后倒坐者”。起身时或云：“出去做多少事，回来做多少事”，诸皆初次起立，仍谓“先行者”。傍晚时分，各自于自家居所四面安置护卫，关闭门户，虽有后倒坐者，亦谓“后倒坐者”。“我当为意如何，尊者子？尊者子们，我当如何？”回视面前，谓之“何报人”，即“何报者”。“行为合意”谓“合意者”，“说亲爱语”谓“亲爱者”。友人不可信，谓“朋友”，意谓“这等人当亲信”。若一方奉献饮食及其他，便生信用谓“信赖者”。“相与谐和”谓之“和合者”。

Evameva khoti ettha idaṃ opammasaṃsandanaṃ – bālagahapatiputto viya hi vaṭṭasannissitakāle assutavā puthujjano , vadhakapaccāmitto viya abaladubbalā pañcakkhandhā, vadhakapaccāmittassa ‘‘bālagahapatiputtaṃ upaṭṭhahissāmī’’ti upagatakālo viya paṭisandhikkhaṇe upagatā pañcakkhandhā, tassa hi ‘‘na me ayaṃ sahāyo, vadhakapaccatthiko aya’’nti ajānanakālo viya vaṭṭanissitaputhujjanassa pañcakkhandhe ‘‘na ime mayha’’nti agahetvā ‘‘mama rūpaṃ, mama vedanā, mama saññā, mama saṅkhārā, mama viññāṇa’’nti gahitakālo, vadhakapaccatthikassa ‘‘mitto me aya’’nti gahetvā sakkārakaraṇakālo viya ‘‘mama ime’’ti gahetvā pañcannaṃ khandhānaṃ nhāpanabhojanādīhi sakkārakaraṇakālo, ‘‘ativissattho me aya’’nti ñatvā sakkāraṃ karontasseva asinā sīsacchindanaṃ viya vissatthassa bālaputhujjanassa tikhiṇehi bhijjamānehi khandhehi jīvitapariyādānaṃ veditabbaṃ.

如是，譬如年少家子，缘外境所限，如无闻之凡夫，五蕴软弱无力，如敌人恨恨之际，五蕴来至，尚称“护家之子侍侧”，彼方来时，凡夫不解五蕴归自己，谓“非我”，其时执“我色、我受、我想、我行、我识”为我，敌方训养称“我友”，奉敬之，诸五蕴亲近以食饮等奉敬，谓“极亲近”。若知“极亲近”，对无知凡夫如头被斧断，五蕴强烈受刺，须知是命身存在之缘，谨慎观察。

Upetīti upagacchati. Upādiyatīti gaṇhāti. Adhiṭṭhātīti adhitiṭṭhati. Attā meti ayaṃ me attāti. Sutavā ca kho, āvuso, ariyasāvakoti yathā pana paṇḍito gahapatiputto evaṃ upagataṃ paccatthikaṃ ‘‘paccatthiko me aya’’nti ñatvā appamatto tāni tāni kammāni kāretvā anatthaṃ pariharati, atthaṃ pāpuṇāti, evaṃ sutavā ariyasāvakopi ‘‘na rūpaṃ attato samanupassatī’’tiādinā nayena pañcakkhandhe ahanti vā mamanti vā agahetvā, ‘‘paccatthikā me ete’’ti ñatvā rūpasattakaarūpasattakādivasena vipassanāya yojetvāva tatonidānaṃ dukkhaṃ parivajjetvā aggaphalaṃ arahattaṃ pāpuṇāti. Sesamettha uttānameva. Tatiyaṃ.

“来到者”谓“前往”；“取者”谓“接受”；“安著”谓“安止”；“是我者”谓“我我身”。贤士弟子，如智者家子，此至后，知所对应，精勤行诸业，非妄废弃，反获得利益。故贤弟子以“非色自为我”等理解五蕴，不执我我，多以内观观色等而断除苦集，获阿拉汉果。此说足矣。第三篇。

4. Anurādhasuttavaṇṇanā四、《阿努拉达经》注释

§86

86. Catutthe araññakuṭikāyanti tasseva vihārassa paccante paṇṇasālāyaṃ. Taṃ tathāgatoti tumhākaṃ satthā tathāgato taṃ sattaṃ tathāgataṃ. Aññatra imehīti tassa kira evaṃ ahosi ‘‘ime sāsanassa paṭipakkhā paṭivilomā, yathā ime bhaṇanti, na evaṃ satthā paññāpessati, aññathā paññāpessatī’’ti. Tasmā evamāha. Evaṃ vutte te aññatitthiyāti evaṃ therena attano ca paresañca samayaṃ ajānitvā vutte ekadesena sāsanasamayaṃ jānantā therassa vāde dosaṃ dātukāmā te aññatitthiyā paribbājakā āyasmantaṃ anurādhaṃ etadavocuṃ.

第八十六章。第四处林中小亭，正是僧所后方，有瓦庐七座。彼为如来，你们之师，乃是七佛之一。除此外，谓如来说法有反向破坏教法之人，恐诸人言异，佛不会如此宣说，此故如是说。因此此师辩称异教徒，未识己与他时，不知实相，于某一教时欲输理，彼等异教游方求责老尊阿努拉达僧人，语曰：

Taṃ kiṃ maññasi anurādhāti satthā tassa kathaṃ sutvā cintesi – ‘‘ayaṃ bhikkhu attano laddhiyaṃ dosaṃ na jānāti, kārako panesa yuttayogo, dhammadesanāya eva naṃ jānāpessāmī’’ti tiparivaṭṭaṃ desanaṃ desetukāmo ‘‘taṃ kiṃ maññasi, anurādhā’’tiādimāha. Athassa tāya desanāya arahattappattassa anuyogavattaṃ āropento taṃ kiṃ maññasi, anurādha? Rūpaṃ tathāgatotiādimāha. Dukkhañceva paññapemi, dukkhassa ca nirodhanti vaṭṭadukkhañceva vaṭṭadukkhassa ca nirodhaṃ nibbānaṃ paññapemi. Dukkhanti vā vacanena dukkhasaccaṃ gahitaṃ. Tasmiṃ gahite samudayasaccaṃ gahitameva hoti, tassa mūlattā. Nirodhanti vacanena nirodhasaccaṃ gahitaṃ. Tasmiṃ gahite maggasaccaṃ gahitameva hoti tassa upāyattā. Iti pubbe cāhaṃ, anurādha, etarahi ca catusaccameva paññapemīti dasseti. Evaṃ imasmiṃ sutte vaṭṭavivaṭṭameva kathitaṃ. Catutthaṃ.

“阿努拉达，尔何意乎？”师问。师思：“此比库不知自过，因缘在我，讲法当令其知。”欲宣正法，问曰：“尔意如何，阿努拉达？”彼师依佛教阿拉汉证果，讲四圣谛苦、集、灭、道之义：“苦为受之真实，集为苦生因，灭为苦尽，道为灭苦方法。”此前我曾告汝，现今亦当如是领会。此经中如此依次说明。第四篇。

5. Vakkalisuttavaṇṇanā5. 瓦咖离经注释

§87

87. Pañcame kumbhakāranivesaneti kumbhakārasālāyaṃ. Thero kira vutthavasso pavāretvā bhagavantaṃ dassanāya āgacchati. Tassa nagaramajjhe mahāābādho uppajji, pādā na vahanti. Atha naṃ mañcakasivikāya kumbhakārasālaṃ āhariṃsu. Sā ca sālā tesaṃ kammasālā, na nivesanasālā. Taṃ sandhāya vuttaṃ ‘‘kumbhakāranivesane viharatī’’ti. Bāḷhagilānoti adhimattagilāno. Samadhosīti samantato adhosi, calanākārena apacitiṃ dassesi. Vattaṃ kiretaṃ bāḷhagilānenapi buḍḍhataraṃ disvā uṭṭhānākārena apaciti dassetabbā. Tena pana ‘‘mā cali mā calī’’ti vattabbo. Santimāni āsanānīti buddhakālasmiñhi ekassapi bhikkhuno vasanaṭṭhāne ‘‘sace satthā āgacchissati, idha nisīdissatī’’ti āsanaṃ paññattameva hoti antamaso phalakamattampi paṇṇasanthāramattampi. Khamanīyaṃ yāpanīyanti kacci dukkhaṃ khamituṃ iriyāpathaṃ vā yāpetuṃ sakkāti pucchati. Paṭikkamantīti nivattanti. Abhikkamantīti adhigacchanti . Paṭikkamosānanti paṭikkamo etāsaṃ. Sīlato na upavadatīti sīlaṃ ārabbha sīlabhāvena na upavadati. Cirapaṭikāhanti cirapaṭiko ahaṃ, cirato paṭṭhāya ahanti attho. Pūtikāyenāti attano suvaṇṇavaṇṇampi kāyaṃ bhagavā dhuvapaggharaṇaṭṭhena evamāha. Yo kho, vakkali, dhammanti idha bhagavā ‘‘dhammakāyo kho, mahārāja, tathāgato’’ti vuttaṃ dhammakāyataṃ dasseti. Navavidho hi lokuttaradhammo tathāgatassa kāyo nāma.

第八十七章。第五处名为“制罐工宿所”，非住室乃作业所。长老守冬季雨安居，前往佛陀处。市中心大疫，行足困难，众人以床和小屋安置于制罐宿处，其处为作业场非居所。为此说“常居于制罐宿所”。“病极”谓恶疾极重，“着恼”谓四肢软弱无力。若此行者见重病人起身，宜劝勿动。座位宜和合，佛时一比库宿处坐位中，曰“若师来临，即坐于此”，多为五十余座。问曰：“可容忍痛苦否？能持续行路否？”答曰“退舍”谓退避，“进取”谓求得之义；“戒律”者，不违戒守持善根，不谤戒而称戒力道理。“久远者”谓称久恒持守戒律。“净洁身”谓自体洁净，为佛称谓“法身”。如来身为九种超世之法身。

Idāni therassa tiparivaṭṭadhammadesanaṃ ārabhanto taṃ kiṃ maññasītiādimāha. Kāḷasilāti kāḷasilāvihāro. Vimokkhāyāti maggavimokkhatthāya. Suvimutto vimuccissatīti arahattaphalavimuttiyā vimutto hutvā vimuccissati. Tā kira devatā ‘‘yena nīhārena iminā vipassanā āraddhā, anantarāyena arahattaṃ pāpuṇissatī’’ti ñatvā evamāhaṃsu. Apāpakanti alāmakaṃ. Satthaṃ āharesīti thero kira adhimāniko ahosi. So samādhivipassanāhi vikkhambhitānaṃ kilesānaṃ samudācāraṃ apassanto ‘‘khīṇāsavomhī’’ti saññī hutvā ‘‘kiṃ me iminā dukkhena jīvitena? Satthaṃ āharitvā marissāmī’’ti tikhiṇena satthena kaṇṭhanāḷaṃ chindi. Athassa dukkhā vedanā uppajji. So tasmiṃ khaṇe attano puthujjanabhāvaṃ ñatvā avissaṭṭhakammaṭṭhānattā sīghaṃ mūlakammaṭṭhānaṃ ādāya sammasanto arahattaṃ pāpuṇitvāva kālamakāsi. Paccavekkhaṇā panassa ca kathaṃ ahosīti? Khīṇāsavassa ekūnavīsati paccavekkhaṇā na sabbāva avassaṃ laddhabbā, tikhiṇenāpi pana asinā sīse chijjante ekaṃ dve ñāṇāni avassaṃ uppajjanti.

现在，当长老开始论述三轮转法时，讲说“‘那是什么说法呢？’”起首便如此说。所谓“黑石”（Kāḷasila），是指黑石处。所谓“解脱”（Vimokkha），是指通向道解脱的目的。所谓“已经善解脱”，是指断除阿拉汉果之解脱后，会获得真实解脱。诸天了解“正是凭借此法—止观修习的内照——速无障碍地便能证得阿拉汉果。”因知此义，故而如此教导。所谓“恶业”，指贪染。所谓“引导导师”，意指长老心存自负。这位长老见到因定力与内观而被扩展的烦恼的生起熄灭，他便自认为“已断尽烦恼”，遂产生念头：“我以此苦生何用？既引来师长，我宁愿死去。”念起便迅速撕断咽喉。随即生苦感。他于这一刻，了知自己属凡夫心态，迅速收敛根本业处，修习正法，以成就阿拉汉道，随即作出了临终表现。回顾其状况，如何呢？所谓“断尽烦恼”，虽未尽得全然无漏，然仍速有一、二慧思生出而断结。

Vivattakkhandhanti parivattakkhandhaṃ. Semānanti sayamānaṃ. Thero kira uttānako nipanno satthaṃ āhari. Tassa sarīraṃ yathāṭhitameva ahosi. Sīsaṃ pana dakkhiṇapassena parivattitvā aṭṭhāsi. Ariyasāvakā hi yebhuyyena dakkhiṇapasseneva kālaṃ karonti. Tenassa sarīraṃ yathāṭhitaṃyeva ahosi. Sīsaṃ pana dakkhiṇapassena parivattitvā ṭhitaṃ. Taṃ sandhāya vivattakkhandho nāma jātotipi vadanti. Dhūmāyitattanti dhūmāyanabhāvaṃ . Timirāyitattanti timirāyanabhāvaṃ. Dhūmavalāhakaṃ viya timiravalāhakaṃ viya cāti attho. Pañcamaṃ.

所谓“转欲蕴”，是指变化的蕴。所谓“动”，是指自身活动状态。该长老称呼“高昂超越者”引导师。其身体维持原有如常状态。但其头颅向右回转而立。圣弟子确实依据右视平台确认时间。因而其身体仍如常所存，其头颅右视后定住。依据此说，所谓“转欲蕴”，即生命力诞生的蕴义。所谓“熏烟作用”，指熏烟化无熏烟之相。所谓“暗示作用”，指暗示化无暗示之意。熏烟、暗示如烟尘云雾，纷纷蔽蔽故。

6. Assajisuttavaṇṇanā6. 阿沙基经注释

§88

88. Chaṭṭhe kassapakārāmeti kassapaseṭṭhinā kārite ārāme. Kāyasaṅkhāreti assāsapassāse . So hi te catutthajjhānena passambhitvā passambhitvā vihāsi. Evaṃ hotīti idāni taṃ samādhiṃ appaṭilabhantassa evaṃ hoti. No cassāhaṃ parihāyāmīti kacci nu kho ahaṃ sāsanato na parihāyāmi? Tassa kira ābādhadosena appitappitā samāpatti parihāyi, tasmā evaṃ cintesi. Samādhisārakā samādhisāmaññāti samādhiṃyeva sārañca sāmaññañca maññanti. Mayhaṃ pana sāsane na etaṃ sāraṃ, vipassanāmaggaphalāni sāraṃ. So tvaṃ samādhito parihāyanto kasmā cintesi ‘‘sāsanato parihāyāmī’’ti. Evaṃ theraṃ assāsetvā idānissa tiparivaṭṭaṃ dhammadesanaṃ ārabhanto taṃ kiṃ maññasītiādimāha. Athassa tiparivaṭṭadesanāvasāne arahattaṃ pattassa satatavihāraṃ dassento so sukhaṃ ce vedanaṃ vedayatītiādimāha . Tattha anabhinanditāti pajānātīti sukhavedanāya tāva abhinandanā hotu, dukkhavedanāya kathaṃ hotīti? Dukkhaṃ patvā sukhaṃ pattheti, yadaggena sukhaṃ pattheti, tadaggena dukkhaṃ patthetiyeva. Sukhavipariṇāmena hi dukkhaṃ āgatameva hotīti evaṃ dukkhe abhinandanā veditabbā. Sesaṃ pubbe vuttanayamevāti. Chaṭṭhaṃ.

第八十八经。称第四禅处“咖萨巴式”，由印度咖萨巴部族领袖所作，起名于其园林。所谓“身聚”，是指息与吸。实则该禅乃因第四禅定渐趋宁静而维持之。如此乃为实证。如今他所成禅定，属难直得。当时心想：“我岂敢弃教乎？我岂弃教乎？”因念恼之感，烦恼即轻微减退，遂认为“是以而作障碍退也”，故如此思惟。所谓“禅之本体”，即禅之精髓及普遍意义。我于尊教中不视此为精髓，唯视为内观正道之果为要。又他人禅定皆弃而令心忧，故此长老所忧为“会弃教乎？”。正因如此，长老思惟后开始转述三轮转法，说“那是什么含义？”讲说后。讲说结束时称，得阿拉汉者常住正法，示现安乐即感受。此处所谓“不喜者”，是指理知之义。因乐受，愿其有喜；因苦受，为何生喜？苦生后乐随之，乐生后苦亦随。以乐之反转生苦，即苦应理知应乐生之事实。所叙即与先前教诲相符。第六经。

7. Khemakasuttavaṇṇanā7. 凯玛咖经注释

§89

89. Sattame attaniyanti attano parikkhārajātaṃ. Asmīti adhigatanti asmīti evaṃ pavattā taṇhāmānā adhigatā. Sandhāvanikāyāti punappunaṃ gamanāgamanena. Upasaṅkamīti badarikārāmato gāvutamattaṃ ghositārāmaṃ agamāsi. Dāsakatthero pana catukkhattuṃ gamanāgamanena taṃdivasaṃ dviyojanaṃ addhānaṃ āhiṇḍi. Kasmā pana taṃ therā pahiṇiṃsu? Vissutassa dhammakathikassa santikā dhammaṃ suṇissāmāti. Sayaṃ kasmā na gatāti? Therassa vasanaṭṭhānaṃ araññaṃ sambādhaṃ, tattha saṭṭhimattānaṃ therānaṃ ṭhātuṃ vā nisīdituṃ vā okāso natthīti na gatā. ‘‘Idhāgantvā amhākaṃ dhammaṃ kathetū’’tipi kasmā pana na pahiṇiṃsūti? Therassa ābādhikattā. Atha kasmā punappunaṃ pahiṇiṃsūti? Sayameva ñatvā amhākaṃ kathetuṃ āgamissatīti. Theropi tesaṃ ajjhāsayaṃ ñatvāva agamāsīti.

第八十九。所谓“自性者”，意指自身眷属出生。所谓“我得”，即以此方式发生欲望。所谓“昆雅那”，是指反复往返。所谓“近进”，自田舍村落朝到菩提树林园。至于“老长老”则因四十日往返，在二由旬之路程中徒步往返。为何该等长老放弃？意为将有一清净法讲师莅临，故其想听法。为何本人不去？因该长老之修行处在荒野，已有六十位长老居住，无处立坐，故弃去。为何其他长老不去？因长老病痛。为何又反复去？因为自己知道他们将来会来听法。此长老亦知众长老之心，故而先行赴会。

Na khvāhaṃ, āvuso, rūpanti yo hi rūpameva asmīti vadati, tena itare cattāro khandhā paccakkhātā honti. Yo aññatra rūpā vadati, tena rūpaṃ paccakkhātaṃ hoti. Vedanādīsupi eseva nayo. Therassa pana samūhato pañcasupi khandhesu asmīti adhigato, tasmā evamāha. Hotevāti hotiyeva. Anusahagatoti sukhumo. Ūseti chārikākhāre. Khāreti ūsakhāre. Sammadditvāti temetvā khādetvā.

不然，友人，所谓色者，不是指色就是色，因称色者即指色；但其它四蕴乃相对得名。唯有称“除色者”，其色才被相对界定。于触受等亦如是。然长老整体上得五蕴皆有“我得”之观，故如此说。所谓“正在生”，即当下生起。所谓“符合”，意为如丝线般细微。所谓“啃食”，是指啮咬叶末。所谓“整顿”，是指经过谨慎加工。

Evamevakhoti ettha idaṃ opammasaṃsandanaṃ – kiliṭṭhavatthaṃ viya hi puthujjanassa cittācāro, tayo khārā viya tisso anupassanā, tīhi khārehi dhotavatthaṃ viya desanāya madditvā ṭhito anāgāmino cittācāro, anusahagato ūsādigandho viya arahattamaggavajjhā kilesā, gandhakaraṇḍako viya arahattamaggañāṇaṃ gandhakaraṇḍakaṃ āgamma anusahagatānaṃ ūsagandhādīnaṃ samugghāto viya arahattamaggena sabbakilesakkhayo, gandhaparibhāvitavatthaṃ nivāsetvā chaṇadivase antaravīthiyaṃ sugandhagandhino vicaraṇaṃ viya khīṇāsavassa sīlagandhādīhi dasa disā upavāyantassa yathākāmacāro.

正如所说，此处隐喻俗人心境污秽如浊物一般。三种粗糙似三条硬质物，形容三种尤应欲望内观障碍。三硬俗如托净织物，经教法增益现前，无学者心境如香气熏染，入道清净心如香草气息，随缘摄受入道智慧心如具香壶。掌握如香壶之智慧，亦称为入道者心得胜清净，摄受内行身灭如香臭灭之类语义，入道者内证断灭一切烦恼，如同香气被消除弃置，断尽恶香烦恼诸方位，行为随其所欲。

Ācikkhitunti kathetuṃ. Desetunti pakāsetuṃ. Paññāpetunti jānāpetuṃ. Paṭṭhapetunti patiṭṭhāpetuṃ. Vivaritunti vivaṭaṃ kātuṃ. Vibhajitunti suvibhattaṃ kātuṃ. Uttānīkātunti uttānakaṃ kātuṃ. Saṭṭhimattānaṃ therānanti te kira therena kathitakathitaṭṭhāne vipassanaṃ paṭṭhapetvā uparūpari sammasantā desanāpariyosāne arahattaṃ pāpuṇiṃsu. Theropi aññena nīhārena akathetvā vipassanāsahagatacitteneva kathesi. Tasmā sopi arahattaṃ pāpuṇi. Tena vuttaṃ – ‘‘saṭṭhimattānaṃ therānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsu āyasmato khemakassa cā’’ti. Sattamaṃ.

所谓“开示”，是指阐述说明。所谓“宣说”，是指广泛启发。所谓“展现”，是指明示使人明了。所谓“建立”，是指确立稳固。所谓“阐开”，是指展开、打通。所谓“区分”，是指出清楚界别。所谓“超拔”，是指拔除上升。所谓“六十余位长老”，传说这是六十多位长老一同宣说佛法的理由，因他们在他们所讲说所立说的场合修习观慧，互相配合，在讲说结束时达到了阿拉汉果。即便有长老没有口头讲说，唯凭已经具足观慧的心念而宣说，因此他也同样证得了阿拉汉果。故有言：“六十余位长老比库，因为不执着于烦恼，内心清净，故得解脱，正是尊者谦纳说的。”此为第七。

8. Channasuttavaṇṇanā8. 阐那经注释

§90

90. Aṭṭhame āyasmā channoti tathāgatena saddhiṃ ekadivase jāto mahābhinikkhamanadivase saddhiṃ nikkhamitvā puna aparabhāge satthu santike pabbajitvā ‘‘amhākaṃ buddho amhākaṃ dhammo’’ti evaṃ makkhī ceva paḷāsī ca hutvā sabrahmacārīnaṃ pharusavācāya saṅghaṭṭanaṃ karonto thero. Avāpuraṇaṃ ādāyāti kuñcikaṃ gahetvā. Vihārena vihāraṃ upasaṅkamitvāti ekaṃ vihāraṃ pavisitvā tato aññaṃ, tato aññanti evaṃ tena tena vihārena taṃ taṃ vihāraṃ upasaṅkamitvā. Etadavoca ovadantu manti kasmā evaṃ mahantena ussāhena tattha tattha gantvā etaṃ avocāti? Uppannasaṃvegatāya. Tassa hi parinibbute satthari dhammasaṅgāhakattherehi pesito āyasmā ānando kosambiṃ gantvā brahmadaṇḍaṃ adāsi. So dinne brahmadaṇḍe sañjātapariḷāho visaññībhūto patitvā puna saññaṃ labhitvā vuṭṭhāya ekassa bhikkhuno santikaṃ gato, so tena saddhiṃ kiñci na kathesi. Aññassa santikaṃ agamāsi, sopi na kathesīti evaṃ sakalavihāraṃ vicaritvā nibbinno pattacīvaraṃ ādāya bārāṇasiṃ gantvā uppannasaṃvego tattha tattha gantvā evaṃ avoca.

第九十。第八者称为尊者谦诺。此人与如来同一天出生，于如来大出家的日子同日离开家舍，后又在如来处出家，自称“我们的佛陀，我们的法”。其时蜂与蚂蚱曾聚集一处，以恶语扰乱诸比库的团体该尊者持一小钩杖。所谓“携带每天居处”，即每日探访各处住所，依次进入一住处，再入另一住处，如此依序探访住处。因他如此曰为何者？是因出现了紧急状况。此尊者被入灭的佛陀派遣，与法宝长老阿难同行前往国桑比，授其法杖。当天此尊者因染上重病失去知觉，醒来后到一比库处而不语，与其它人同住闲行，于是涅槃。于是获取乞衣后，前往巴拉纳西，因紧急状况而挨次访问各处住处，并如是叙述。

Sabbe saṅkhārā aniccāti sabbe tebhūmakasaṅkhārā aniccā. Sabbe dhammā anattāti sabbe catubhūmakadhammā anattā. Iti sabbepi te bhikkhū theraṃ ovadantā aniccalakkhaṇaṃ anattalakkhaṇanti dveva lakkhaṇāni kathetvā dukkhalakkhaṇaṃ na kathayiṃsu. Kasmā? Evaṃ kira nesaṃ ahosi – ‘‘ayaṃ bhikkhu vādī dukkhalakkhaṇe paññāpiyamāne rūpaṃ dukkhaṃ…pe… viññāṇaṃ dukkhaṃ, maggo dukkho, phalaṃ dukkhanti ‘tumhe dukkhappattā bhikkhū nāmā’ti gahaṇaṃ gaṇheyya, yathā gahaṇaṃ gahetuṃ na sakkoti, evaṃ niddosamevassa katvā kathessāmā’’ti dveva lakkhaṇāni kathayiṃsu.

一切造作法无常，乃一切根本造作法皆无常。一切法无我，乃四根本法皆无我。诸比库长老大体如是告诫：讲述了无常、无我二相，却未说苦相。因为什么？因这些比库说：“这比库在宣说苦相时，若说色为苦……识为苦，道为苦，果为苦，说‘汝比库，受苦’，将使弟子难以承受，因此不说苦相，仅说二相。”

Paritassanā upādānaṃ uppajjatīti paritassanā ca upādānañca uppajjati. Paccudāvattati mānasaṃ, atha ko carahi me attāti yadi rūpādīsu ekopi anattā, atha ko nāma me attāti evaṃ paṭinivattati ‘‘mayhaṃ mānasa’’nti. Ayaṃ kira thero paccaye apariggahetvā vipassanaṃ paṭṭhapesi, sāssa dubbalavipassanā attagāhaṃ pariyādātuṃ asakkuṇantī saṅkhāresu suññato upaṭṭhahantesu ‘‘ucchijjissāmi vinassissāmī’’ti ucchedadiṭṭhiyā ceva paritassanāya ca paccayo ahosi. So ca attānaṃ pāpate papatantaṃ viya disvā, ‘‘paritassanā upādānaṃ uppajjati, paccudāvattati mānasaṃ, atha ko carahi me attā’’ti āha. Na kho panevaṃ dhammaṃ passato hotīti catusaccadhammaṃ passantassa evaṃ na hoti. Tāvatikā vissaṭṭhīti tattako vissāso. Sammukhā metanti thero tassa vacanaṃ sutvā, ‘‘kīdisā nu kho imassa dhammadesanā sappāyā’’ti? Cintento tepiṭakaṃ buddhavacanaṃ vicinitvā kaccānasuttaṃ (saṃ. ni. 2.15) addasa ‘‘idaṃ āditova diṭṭhiviniveṭhanaṃ katvā majjhe buddhabalaṃ dīpetvā saṇhasukhumapaccayākāraṃ pakāsayamānaṃ gataṃ, idamassa desessāmī’’ti dassento ‘‘sammukhā meta’’ntiādimāha. Aṭṭhamaṃ.

忧恼由取集生起，忧恼与取集同时生起。由此心生转起变化，复生疑问：“若色等诸法俱无我，我身之我为谁？”如此心念反复回转，谓“我心为我”。该长老因缘缘起，抛弃执着，开始修行观慧。其观慧虽薄弱，不能深入自体，由于造作法空，无我而逼迫“我必灭亡，必灭尽”之断见，由此生起忧恼。此时见自己如堕入恶道，便说：“忧恼缘取集生起，心生转者，我身之我为谁？”然此未见真理四谛，观四圣谛者不如是也。此谓信坚。听闻该长老言，邻舍称：“此法宣讲何等殊胜？”经再三思量经典佛语，见经论中有言：“这是由诸见执着毁坏，佛法宝光中正均匀，清微因缘显现，吾当宣说，名曰‘信坚’。”说“信坚”者即是第八。

9-10. Rāhulasuttādivaṇṇanā9-10. 拉胡喇经等注释

§91-92

91-92. Navamadasamāni rāhulasaṃyutte (saṃ. ni. 2.188) vuttatthāneva. Kevalaṃ hetāni ayaṃ theravaggoti katvā idhāgatānīti. Navamadasamāni.

第九至第十章节，内容即是指罗睺罗相应经（编号2.188）中所述内容。所谓此类因缘，即谓为长老部之核心因素。

Theravaggo navamo. · 长老品第九

10. Pupphavaggo

第十。花品。

1. Nadīsuttavaṇṇanā1. 河经注释

§93

93. Pupphavaggassa paṭhame pabbateyyāti pabbate pavattā. Ohārinīti sote patitapatitāni tiṇapaṇṇakaṭṭhādīni heṭṭhāhārinī. Dūraṅgamāti nikkhantaṭṭhānato paṭṭhāya catupañcayojanasatagāminī. Sīghasotāti caṇḍasotā. Kāsātiādīni sabbāni tiṇajātāni. Rukkhāti eraṇḍādayo dubbalarukkhā. Te naṃ ajjholambeyyunti te tīre jātāpi onamitvā aggehi udakaṃ phusantehi adhiolambeyyuṃ, upari lambeyyunti attho. Palujjeyyunti samūlamattikāya saddhiṃ sīse pateyyuṃ. So tehi ajjhotthaṭo vālukamattikodakehi mukhaṃ pavisantehi mahāvināsaṃ pāpuṇeyya.

第九十三品，花品第一，『pabbateyyāti』谓桥石道。所谓『ohārinīti』，指离堕落的草叶、木枝等从上方向下落的状态。『dūraṅgamāti』谓从出发地远行，行程长达四五由旬之地。『sīghasotāti』指水流湍急之流。『kāsātiādīni』所指皆为各类草木。『rukkhāti』中，指蓖麻等难以摇动的树木。这些树木不依傍树根弯曲生长，纵使是在岸边生根，也不会低头触及水面；而是上伸延展，其意在此。草籽与沙土根须相连，头部接触地面。这种水流时而逆流，水与沙土波动，使水面混浊，出现大毁坏之象。

Evamevakhoti ettha sote patitapuriso viya vaṭṭasannissito bālaputhujjano daṭṭhabbo, ubhatotīre kāsādayo viya dubbalapañcakkhandhā, ‘‘ime gahitāpi maṃ tāretuṃ na sakkhissantī’’ti tassa purisassa ajānitvā gahaṇaṃ viya ime khandhā ‘‘na mayhaṃ sahāyā’’ti bālaputhujjanassa ajānitvā catūhi gāhehi gahaṇaṃ, gahitagahitānaṃ palujjanattā purisassa byasanappatti viya catūhi gāhehi gahitānaṃ khandhānaṃ vipariṇāme bālaputhujjanassa sokādibyasanappatti veditabbā. Paṭhamaṃ.

如上所说，在此犹如一个倒入水中的人，陷于水流之中，似乎处于困境的愚痴外道凡夫，依靠环绕的水流，而两岸的草木如同五蕴身之脆弱苦恼，他虽虽身陷困境却不自知；无知愚者不能识知这一强缚，即如有牢笼一般，依靠四种枷锁相扣；这四种枷锁的变故导致愚痴凡夫之忧愁和困厄应当被认识。第一。

2. Pupphasuttavaṇṇanā2. 花经注释

§94

94. Dutiye vivadatīti ‘‘aniccaṃ dukkhaṃ anattā asubha’’nti yathāsabhāvena vadantena saddhiṃ ‘‘niccaṃ sukhaṃ attā subha’’nti vadanto vivadati. Lokadhammoti khandhapañcakaṃ. Tañhi lujjanasabhāvattā lokadhammoti vuccati. Kinti karomīti kathaṃ karomi? Mayhañhi paṭipattikathanameva bhāro, paṭipattipūraṇaṃ pana kulaputtānaṃ bhāroti dasseti. Imasmiṃ sutte tayo lokā kathitā. ‘‘Nāhaṃ, bhikkhave, lokenā’’ti ettha hi sattaloko kathito, ‘‘atthi, bhikkhave, loke lokadhammo’’ti ettha saṅkhāraloko, ‘‘tathāgato loke jāto loke saṃvaḍḍho’’ti ettha okāsaloko kathito. Dutiyaṃ.

第九十四品，第二分说，所谓争论，即有人依如常猕猴所见，言无常、苦、无我、不净；而有人合执讨论，断言恒常、乐、自我与净。所谓‘世间法’者“五蕴”之意。因其本质常生烦恼毒故称之为‘世间法’。‘那般我作何为？’如何实行？这里说明了修行的责任，但实现修行是家门子弟所担当的任务。此经中分别讲解了三种世界：第一不认为我是出世间者；第二认为世间法是行；第三谓如来生于世界，并建立世间。第二。

3. Pheṇapiṇḍūpamasuttavaṇṇanā3. 泡沫团喻经注释

§95

95. Tatiye gaṅgāya nadiyā tīreti ayujjhapuravāsino aparimāṇabhikkhuparivāraṃ cārikaṃ caramānaṃ tathāgataṃ attano nagaraṃ sampattaṃ disvā ekasmiṃ gaṅgāya nivattanaṭṭhāne mahāvanasaṇḍamaṇḍitappadese satthu vihāraṃ katvā adaṃsu. Bhagavā tattha viharati. Taṃ sandhāya vuttaṃ ‘‘gaṅgāya nadiyā tīre’’ti. Tatra kho bhagavā bhikkhū āmantesīti tasmiṃ vihāre vasanto bhagavā sāyanhasamayaṃ gandhakuṭito nikkhamitvā gaṅgātīre paññattavarabuddhāsane nisinno gaṅgāya nadiyā āgacchantaṃ mahantaṃ pheṇapiṇḍaṃ disvā, ‘‘mama sāsane pañcakkhandhanissitaṃ ekaṃ dhammaṃ kathessāmī’’ti cintetvā parivāretvā nisinne bhikkhū āmantesi.

第九十五品，第三分，河流称‘大河’，指耆阇崛国的无量比库团行于其间。佛陀见其城邑通达，便在河边一处有大森林树木簇拥的地方建造其禅林，并住于彼处。为此缘故，有文曰‘在河边’。彼时世尊在寺中，为比库们讲法，在傍晚时分离开佛寺，至河边殊胜的觉座坐下，见有大泡沫团顺河流而来，心念将讲此法，依五蕴为本的法门，召集比库们坐定。

Mahantaṃpheṇapiṇḍanti uṭṭhānuṭṭhāne badarapakkappamāṇato paṭṭhāya anusotāgamanena anupubbena pavaḍḍhitvā pabbatakūṭamattaṃ jātaṃ, yattha udakasappādayo anekapāṇayo nivasanti, evarūpaṃ mahantaṃ pheṇapiṇḍaṃ. Āvaheyyāti āhareyya. So panāyaṃ pheṇapiṇḍo uṭṭhitaṭṭhānepi bhijjati , thokaṃ gantvāpi, ekadviyojanādivasena dūraṃ gantvāpi, antarā pana abhijjantopi mahāsamuddaṃ patvā avassameva bhijjati. Nijjhāyeyyāti olokeyya. Yoniso upaparikkheyyāti kāraṇena upaparikkheyya. Kiñhi siyā, bhikkhave, pheṇapiṇḍe sāroti, bhikkhave, pheṇapiṇḍamhi sāro nāma kiṃ bhaveyya? Vilīyitvā viddhaṃseyyeva.

所谓大泡沫团，因其大小如如约荼果般，聚集于山峦状，水中有众多水生生物栖息。意指什可蓄取此泡沫。此泡沫于起落进退间，随随波逐流，增长扩散，形成山峰般绽出，水脚众多落居其中。其泡沫聚聚于上，起泡沫破、断、消逝。可观察其因缘，深入检视其缘起究竟。泡沫中心是何？泡沫中之中心指何？其形态消溶、破灭不留。

Evamevakhoti yathā pheṇapiṇḍo nissāro, evaṃ rūpampi niccasāradhuvasāraattasāravirahena nissārameva. Yathā ca so ‘‘iminā pattaṃ vā thālakaṃ vā karissāmī’’ti gahetuṃ na sakkā, gahitopi tamatthaṃ na sādheti, bhijjati eva, evaṃ rūpampi niccanti vā dhuvanti vā ahanti vā mamanti vā gahetuṃ na sakkā, gahitampi na tathā tiṭṭhati, aniccaṃ dukkhaṃ anattā asubhaññeva hotīti evaṃ pheṇapiṇḍasadisameva hoti. Yathā vā pana pheṇapiṇḍo chiddāvachiddo anekasandhighaṭito bahūnaṃ udakasappādīnaṃ pāṇānaṃ āvāso, evaṃ rūpampi chiddāvachiddaṃ anekasandhighaṭitaṃ, kulavasenevettha asīti kimikulāni vasanti, tadeva tesaṃ sūtigharampi vaccakuṭipi gilānasālāpi susānampi, na te aññattha gantvā gabbhavuṭṭhānādīni karonti, evampi pheṇapiṇḍasadisaṃ.

如上所说，泡沫虽聚合且有形态，却无常、且易破灭、无我的、不净的，正如泡沫无法以手取拿，取拿时空虚，徒生湿润波动。诸般形象，虽显坚固存在，实则无常、苦、无我、不净。况诸泡沫断裂分散，聚合多样且携带众水生生命居所，犹如栖息蜂巢、兽穴、寺院、病舍。泡沫本身无他行处，如此泡沫形态。

Yathā ca pheṇapiṇḍo ādito badarapakkamatto hutvā anupubbena pabbatakūṭamattopi hoti, evaṃ rūpampi ādito kalalamattaṃ hutvā anupubbena byāmamattampi gomahiṃsahatthiādīnaṃ vasena pabbatakūṭādimattaṃ hoti macchakacchapādīnaṃ vasena anekayojanasatapamāṇampi, evampi pheṇapiṇḍasadisaṃ. Yathā ca pheṇapiṇḍo uṭṭhitamattopi bhijjati, thokaṃ gantvāpi, dūraṃ gantvāpi, samuddaṃ patvā pana avassameva bhijjati, evamevaṃ rūpampi kalalabhāvepi bhijjati abbudādibhāvepi, antarā pana abhijjamānampi vassasatāyukānaṃ vassasataṃ patvā avassameva bhijjati, maraṇamukhe cuṇṇavicuṇṇaṃ hoti, evampi pheṇapiṇḍasadisaṃ.

譬如泡沫团起初只是一丝糊状，渐渐增长到像山峰那样巨大，色法的增长亦复如是，最初是泥状，次渐增至灰色、黄褐色以及牛牛、象象等众生所居之山峰大小，甚至广大数百由旬，皆如泡沫团一般。又如泡沫团即便已升起，向前漂流，或远漂他方，终究落入大海，其形仍旧会湿润损坏，色法亦然，虽发达非常，但即便年寿长达百年，终将败坏死亡，到临之日体解零散，亦如泡沫团一般。

Kiñhisiyā, bhikkhave, vedanāya sārotiādīsu vedanādīnaṃ pubbuḷādīhi evaṃ sadisatā veditabbā. Yathā hi pubbuḷo asāro evaṃ vedanāpi. Yathā ca so abalo agayhūpago, na sakkā taṃ gahetvā phalakaṃ vā āsanaṃ vā kātuṃ, gahitopi bhijjateva, evaṃ vedanāpi abalā agayhūpagā, na sakkā niccāti vā dhuvāti vā gahetuṃ, gahitāpi na tathā tiṭṭhati, evaṃ agayhūpagatāyapi vedanā pubbuḷasadisā. Yathā pana tasmiṃ tasmiṃ udakabindumhi pubbuḷo uppajjati ceva bhijjati ca, na ciraṭṭhitiko hoti, evaṃ vedanāpi uppajjati ceva bhijjati ca, na ciraṭṭhitikā hoti. Ekaccharakkhaṇe koṭisatasahassasaṅkhā uppajjitvā nirujjhati. Yathā ca pubbuḷo udakatalaṃ, udakabinduṃ, udakajallaṃ, saṅkaḍḍhitvā puṭaṃ katvā gahaṇavātañcāti cattāri kāraṇāni paṭicca uppajjati, evaṃ vedanāpi vatthuṃ ārammaṇaṃ kilesajallaṃ phassasaṅghaṭṭanañcāti cattāri kāraṇāni paṭicca uppajjati. Evampi vedanā pubbuḷasadisā.

比库们，诸受感受的本质当以如泡沫般的本性来认识。泡沫本是无实体，感受亦然。且如无力的弱者，无法持拿木板或坐具，虽尝试抓握，也必湿滑掉落；感受同样属于无力之类，不能恒常执持，虽曾获得，亦难久持。又如水珠中生起泡沫，虽生成并湿润，却不持久，感受亦然，不断生灭。百万千万讯息瞬息生起又灭绝。如泡沫聚集水面、形成泡沫壳及生气等四因缘依缘而起，感受亦依四因缘，即缘起之境、烦恼之水、触及之聚合等而生。感受亦如泡沫般。

Saññāpi asārakaṭṭhena marīcisadisā. Tathā agayhūpagaṭṭhena. Na hi sakkā taṃ gahetvā pivituṃ vā nhāyituṃ vā bhājanaṃ vā pūretuṃ. Apica yathā marīci vipphandati, sañjātūmivegā viya khāyati, evaṃ nīlasaññādibhedā saññāpi nīlādianubhavanatthāya phandati vipphandati. Yathā ca marīci mahājanaṃ vippalambheti ‘‘puṇṇavāpi viya puṇṇanadī viya dissatī’’ti vadāpeti, evaṃ saññāpi vippalambheti, ‘‘idaṃ nīlakaṃ subhaṃ sukhaṃ nicca’’nti vadāpeti. Pītakādīsupi eseva nayo. Evaṃ saññā vippalambhanenāpi marīcisadisā.

识亦如无实体之胡椒种子。且如无力量之弱者无法取持，且胡椒会爆裂、味散，识的差别现象亦如胡椒种子因感知而变异、分散。又如胡椒在众多物体中散布，犹如满盈流动的江河，每乱真显现，识亦如是，其差别和界限模糊不清。黄识等亦同理。如此，识因差别变化，亦是如胡椒种子般。

Akukkukajātanti anto asañjātaghanadaṇḍakaṃ. Saṅkhārāpi asārakaṭṭhena kadalikkhandhasadisā, tathā agayhūpagaṭṭhena . Yatheva hi kadalikkhandhato kiñci gahetvā na sakkā gopānasiādīnaṃ atthāya upanetuṃ, upanītampi na tathā hoti, evaṃ saṅkhārāpi na sakkā niccādivasena gahetuṃ, gahitāpi na tathā honti. Yathā ca kadalikkhandho bahupattavaṭṭisamodhāno hoti, evaṃ saṅkhārakkhandho bahudhammasamodhāno. Yathā ca kadalikkhandho nānālakkhaṇo. Aññoyeva hi bāhirāya pattavaṭṭiyā vaṇṇo, añño tato abbhantaraabbhantarānaṃ, evameva saṅkhārakkhandhepi aññadeva phassassa lakkhaṇaṃ, aññā cetanādīnaṃ, samodhānetvā pana saṅkhārakkhandhova vuccatīti evampi saṅkhārakkhandho kadalikkhandhasadiso.

『愤怒』如同未聚合而仍猛烈砸击的重棍头。行亦如无实体之胡椒种子，且如无力者无法握持，聚持亦不恒久。且胡椒种子因风多而易散乱，行蕴亦由众多因素构成变化多端。胡椒种子区别于各色，内外有别，行蕴亦有各种感受标记与意志等差异。综合诸因缘后，行蕴才被称为行，故行蕴亦如胡椒种子。

Cakkhumā purisoti maṃsacakkhunā ceva paññācakkhunā cāti dvīhi cakkhūhi cakkhumā. Maṃsacakkhumpi hissa parisuddhaṃ vaṭṭati apagatapaṭalapiḷakaṃ, paññācakkhumpi asārabhāvadassanasamatthaṃ. Viññāṇampi asārakaṭṭhena māyāsadisaṃ, tathā agayhūpagaṭṭhena. Yathā ca māyā ittarā lahupaccupaṭṭhānā, evaṃ viññāṇaṃ. Tañhi tatopi ittaratarañceva lahupaccupaṭṭhānatarañca. Teneva hi cittena puriso āgato viya gato viya ṭhito viya nisinno viya hoti. Aññadeva ca āgamanakāle cittaṃ, aññaṃ gamanakālādīsu. Evampi viññāṇaṃ māyāsadisaṃ. Māyā ca mahājanaṃ vañceti, yaṃkiñcideva ‘‘idaṃ suvaṇṇaṃ rajataṃ muttā’’ti gāhāpeti, viññāṇampi mahājanaṃ vañceti. Teneva hi cittena āgacchantaṃ viya gacchantaṃ viya ṭhitaṃ viya nisinnaṃ viya katvā gāhāpeti. Aññadeva ca āgamane cittaṃ, aññaṃ gamanādīsu. Evampi viññāṇaṃ māyāsadisaṃ.

眼识谓用肉眼和智慧之眼观看，以此双眼称为识眼。肉眼观察纯净无垢，智慧之眼能显现无实体之相。识亦如无实体之幻象，亦如无力者之弱识。识起次第急缓不一，心如往来行走、停立、坐卧般不断转换。另有时心于去来之间有所变化。识亦如幻象欺骗众生，若言“这是黄金、白银、珍珠”等，识亦作此种诱惑。识与幻象同理，由这种欺骗而名为幻识。

Bhūripaññenāti saṇhapaññena ceva vipulavitthatapaññena ca. Āyūti jīvitindriyaṃ. Usmāti kammajatejodhātu. Parabhattanti nānāvidhānaṃ kimigaṇādīnaṃ bhattaṃ hutvā. Etādisāyaṃ santānoti etādisī ayaṃ paveṇī matakassa yāva susānā ghaṭṭīyatīti. Māyāyaṃ bālalāpinīti yvāyaṃ viññāṇakkhandho nāma, ayaṃ bālamahājanalapāpanikamāyā nāma. Vadhakoti dvīhi kāraṇehi ayaṃ khandhasaṅkhāto vadhako aññamaññaghātanenapi, khandhesu sati vadho paññāyatītipi. Ekā hi pathavīdhātu bhijjamānā sesadhātuyo gahetvāva bhijjati, tathā āpodhātuādayo. Rūpakkhandho ca bhijjamāno arūpakkhandhe gahetvāva bhijjati, tathā arūpakkhandhesu vedanādayo saññādike. Cattāropi cete vatthurūpanti evaṃ aññamaññavadhanenettha vadhakatā veditabbā. Khandhesu pana sati vadhabandhanacchedādīni sambhavanti, evaṃ etesu sati vadhabhāvatopi vadhakatā veditabbā. Sabbasaṃyoganti sabbaṃ dasavidhampi saṃyojanaṃ. Accutaṃ padanti nibbānaṃ. Tatiyaṃ.

所谓智慧广大，是指广博纯净且明显之智慧。命亦长久如寿命之本源。发热是由业力如根之原因。食指法即众多食物的种类而成。如此组成之身，因而活着，如传说中称此身体为“好谷物”、“茶壶”等，实为无明之幻象。此即幼稚无知之智慧蕴，名为愚痴与众生的罪恶之幻象。所谓杀害即以二因缘，此聚合称为杀，众分相杀者名为杀。比如地水火风四大元素相互渗透彼此，色蕴因腐烂而破坏，非色蕴则因如感受、识等破坏。此四者相互渗透，互相破坏，故称作断灭。因此于蕴中，杀害、束缚、消灭之诸法生起，故于此时可知其杀害性质。因一切聚乱受五种束缚，断灭称为涅槃，乃第三义也。

4-6. Gomayapiṇḍasuttādivaṇṇanā4-6. 牛粪团经等注释

§96-98

96-98. Catutthe sassatisamanti sinerumahāpathavīcandimasūriyādīhi sassatīhi samaṃ. Parittaṃ gomayapiṇḍanti appamattakaṃ madhukapupphappamāṇaṃ gomayakhaṇḍaṃ. Kuto panānenetaṃ laddhanti. Paribhaṇḍakaraṇatthāya ābhatato gahitanti eke. Atthassa pana viññāpanatthaṃ iddhiyā abhisaṅkharitvā hatthāruḷhaṃ katanti veditabbanti. Attabhāvapaṭilābhoti paṭiladdhaattabhāvo. Na yidaṃ brahmacariyavāso paññāyethāti ayaṃ maggabrahmacariyavāso nāma na paññāyeyya. Maggo hi tebhūmakasaṅkhāre vivaṭṭento uppajjati. Yadi ca ettako attabhāvo nicco bhaveyya, maggo uppajjitvāpi saṅkhāravaṭṭaṃ vivaṭṭetuṃ na sakkuṇeyyāti brahmacariyavāso na paññāyetha.

第九十六至九十八节。第四处，以恒久、不变的月亮、太阳等恒常天象为同体。保护措施如奶酪的分量，不多不少，如同蜜花般大小的奶酪块。从何而得此呢？有些人为了制作器具从外面采取。至于其意义则为表示，凭借神通得以捉住，然后用手把它揉成形状，据此应当了解其理。所谓「自性之得」是指得到本性。若不以此为修行生活的智慧，则此修行生活称不上智慧。因修行之道宛如三界业力的种子萌发般产生。倘若这种自性是永恒不灭的，即使道路已生，也不能使业力之轮转转开，故称修行生活不为智慧。

Idāni sace koci saṅkhāro nicco bhaveyya, mayā mahāsudassanarājakāle anubhūtā sampatti niccā bhaveyya, sāpi ca aniccāti taṃ dassetuṃ bhūtapubbāhaṃ bhikkhu rājā ahosintiādimāha. Tattha kusāvatīrājadhānippamukhānīti kusāvatīrājadhānī tesaṃ nagarānaṃ pamukhā, sabbaseṭṭhāti attho. Sāramayānīti rattacandanasāramayāni. Upadhānaṃ pana sabbesaṃ suttamayameva. Goṇakatthatānīti caturaṅgulādhikalomena kāḷakojavena atthatāni, yaṃ mahāpiṭṭhiyakojavoti vadanti. Paṭakatthatānīti ubhatolomena uṇṇāmayena setakambalena atthatāni. Paṭalikatthatānīti ghanapupphena uṇṇāmayaattharaṇena atthatāni. Kadalimigapavarapaccattharaṇānīti kadalimigacammamayena uttamapaccattharaṇena atthatāni. Taṃ kira paccattharaṇaṃ setavatthassa upari kadalimigacammaṃ attharitvā sibbetvā karonti. Sauttaracchadānīti saha uttaracchadena, upari baddhena rattavitānena saddhinti attho. Ubhatolohitakūpadhānīti sīsūpadhānañca pādūpadhānañcāti pallaṅkānaṃ ubhatolohitakūpadhānāni. Vejayantarathappamukhānīti ettha vejayanto nāma tassa rañño ratho, yassa cakkānaṃ indanīlamaṇimayā nābhi, sattaratanamayā arā, pavāḷamayā nemi, rajatamayo akkho, indanīlamaṇimayaṃ upakkharaṃ, rajatamayaṃ kubbaraṃ. So tesaṃ rathānaṃ pamukho aggo. Dukūlasandānānīti dukūlasantharāni. Kaṃsūpadhāraṇānīti rajatamayadohabhājanāni. Vatthakoṭisahassānīti yathārucitaṃ paribhuñjissatīti nhatvā ṭhitakāle upanītavatthāneva sandhāyetaṃ vuttaṃ. Bhattābhihāroti abhiharitabbabhattaṃ.

如今若有人称业力是永恒的，昔日在大剎帝利王朝时尽得充足财富也必为永恒，此时也表明无常，故称「佛陀以前就有沙门王者曾言」。其中称古萨瓦提国为众城首领，意谓该地最大城邑。所谓树脂是指夜香檀树脂。所借物皆从经文中得来。毛皮主旨是以四指宽的黑色和黄色麂皮为主，是所谓大面积黄色麂皮。白色毛皮是指两面用绒毛、白毡布制成。花瓣毛皮乃以浓密花朵与绒毛制成。犁背毛皮指用犁背皮与上等背皮制作。据说该背皮覆盖白色布料之上，边缘缝上犁背皮作装饰。相连布盖意即布料与布盖相连，外表装饰以红色丝线。红白两面毛皮指床铺的红色毛皮和白色毛皮。威加骑间主为此处威加骑相，指国王战车，车轮镶有七宝，车轴宝石满满，铜制车轮，宝石如牛舌状环绕，银制轮轴，镶满宝石的马车罩，银质顶盖，是所有战车首领首车。杻码挂帘指飘挂帘幕。金属装饰指银制铜饰。瓣台千万端则指有无数待享用的台座，言其种种器具丰盛可用。主食生活即为所进食食物。

Yamahaṃ tena samayena ajjhāvasāmīti yattha vasāmi, taṃ ekaññeva nagaraṃ hoti, avasesesu puttadhītādayo ceva dāsamanussā ca vasiṃsu. Pāsādakūṭāgārādīsupi eseva nayo. Pallaṅkādīsu ekaṃyeva sayaṃ paribhuñjati, sesā puttādīnaṃ paribhogā honti. Itthīsu ekāva paccupaṭṭhāti, sesā parivāramattā honti. Velāmikāti khattiyassa vā brāhmaṇiyā, brāhmaṇassa vā khattiyāniyā kucchismiṃ jātā. Paridahāmīti ekaṃyeva dussayugaṃ nivāsemi, sesāni parivāretvā vicarantānaṃ asītisahassādhikānaṃ soḷasannaṃ purisasatasahassānaṃ hontīti dasseti. Bhuñjāmīti paramappamāṇena nāḷikodanamattaṃ bhuñjāmi, sesaṃ parivāretvā vicarantānaṃ cattālīsasahassādhikānaṃ aṭṭhannaṃ purisasatasahassānaṃ hotīti dasseti. Ekathālipāko hi dasannaṃ janānaṃ pahoti.

犹如当时所住，那里是一个孤城，其余子女及奴婢皆居于他处。宫殿殿阁亦如是。床铺由个人享用，其余子女有各自所用。女性只有一位侍奉，其余随侍护卫。Vetālī指王族或婆罗门部族，婆罗门中有王者种族。Paridahā表述是指只存在于一时代劫中，有八十余万一千六百万人在其间周游。Bhuñjā表示仅食用毫末量竹节水，剩余食物由四十四万八千八百人分享。另有十人一饭膳。

Iti imaṃ mahāsudassanakāle sampattiṃ dassetvā idāni tassā aniccataṃ dassento iti kho bhikkhūtiādimāha. Tattha vipariṇatāti pakatijahanena nibbutapadīpo viya apaṇṇattikabhāvaṃ gatā. Evaṃ aniccā kho bhikkhu saṅkhārāti evaṃ hutvāabhāvaṭṭhena aniccā. Ettāvatā bhagavā yathā nāma puriso satahatthubbedhe campakarukkhe nisseṇiṃ bandhitvā abhiruhitvā campakapupphaṃ ādāya nisseṇiṃ muñcanto otareyya, evamevaṃ nisseṇiṃ bandhanto viya anekavassakoṭisatasahassubbedhaṃ mahāsudassanasampattiṃ āruyha sampattimatthake ṭhitaṃ aniccalakkhaṇaṃ ādāya nisseṇiṃ muñcanto viya otiṇṇo. Evaṃ addhuvāti evaṃ udakapubbuḷādayo viya dhuvabhāvarahitā. Evaṃ anassāsikāti evaṃ supinake pītapānīyaṃ viya anulittacandanaṃ viya ca assāsavirahitā. Iti imasmiṃ sutte aniccalakkhaṇaṃ kathitaṃ. Pañcame sabbaṃ vuttanayameva. Chaṭṭhaṃ tathā bujjhanakassa ajjhāsayena vuttaṃ. Catutthādīni.

于是述说在大剎帝利王朝时的财富盛况，如今正表明其无常，故被称为无常。所谓「vipariṇata」是指由消亡成就之灯灭，如火熄灭般无可复始。如此沙门所言诸法无常，因其成灭本性。世尊曾如百手童子折断紫檀枝，携带紫檀花丢弃离去，比喻王朝如紫檀枝般断灭。因如水泡等短暂不久，如微风轻抚香木饮料终将消散，说明无常显著。此经中提出无常之相。第五节述完。第六节则由布蔑纳加阇碩所说明。第四处等。

7. Gaddulabaddhasuttavaṇṇanā7. 皮带束缚经注释

§99

99. Sattame yaṃ mahāsamuddoti yasmiṃ samaye pañcame sūriye uṭṭhite mahāsamuddo ussussati. Dukkhassa antakiriyanti cattāri saccāni appaṭivijjhitvā avijjāya nivutānaṃyeva sataṃ vaṭṭadukkhassa antakiriyaṃ paricchedaṃ na vadāmi. Sā gaddulabaddhoti gaddulena baddhasunakho. Khīleti pathaviyaṃ ākoṭite mahākhīle. Thambheti nikhaṇitvā ṭhapite thambhe. Evameva khoti ettha sunakho viya vaṭṭanissito bālo, gaddulo viya diṭṭhi, thambho viya sakkāyo, gaddularajjuyā thambhe upanibaddhasunakhassa thambhānuparivattanaṃ viya diṭṭhitaṇhāya sakkāye baddhassa puthujjanassa sakkāyānuparivattanaṃ veditabbaṃ. Sattamaṃ.

第九十九节。第七处。所谓大海，即当第五太阳升起之时，大海开始干涸。苦的终结事由四圣谛中未明悟的愚痴，犹如百转苦轮终结之业力断绝不作说明。所谓gaddulabaddho即指被绳紧绑。khīleti是指大地被剜掘如被钻透。thambheti形容钉牢插紧。此处比喻愚痴者如同被束缚、被木料紧闭。愚痴之人应当认知自身如同束缚锁链缠绕之我执，如被绳索缚缚之身，轮转苦海不解脱。第七处。

8. Dutiyagaddulabaddhasuttavaṇṇanā8. 第二皮带束缚经注释

§100

100. Aṭṭhame tasmāti yasmā diṭṭhigaddulanissitāya taṇhārajjuyā sakkāyathambhe upanibaddho vaṭṭanissito bālaputhujjano sabbiriyāpathesu khandhapañcakaṃ nissāyeva pavattati, yasmā vā dīgharattamidaṃ cittaṃ saṃkiliṭṭhaṃ rāgena dosena mohena, tasmā. Cittasaṃkilesāti sunhātāpi hi sattā cittasaṃkileseneva saṃkilissanti, malaggahitasarīrāpi cittassa vodānattā visujjhanti. Tenāhu porāṇā –

第一百节。第八处。由此可知，因执著于观点与欲望的分别，愚昧凡夫因业力五蕴而生起轮转。因心被染污投染为贪嗔痴，故称为此。心的污染即使如同被污浊，也能由心识清净之根隔断，污秽会因果得净。因此古人云——

‘‘Rūpamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;

『色』者，有污秽的色，人皆会污秽之；

Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.

色清净则由至高者清净之，无污者也。

‘‘Cittamhi saṃkiliṭṭhamhi, saṃkilissanti māṇavā;

『心』者，有污秽的心，人皆会污秽之；

Citte suddhe visujjhanti, iti vuttaṃ mahesinā’’ti.

心清净则由至高者清净之，如是世尊所说。

Caraṇaṃ nāma cittanti vicaraṇacittaṃ. Saṅkhā nāma brāhmaṇapāsaṇḍikā honti, te paṭakoṭṭhakaṃ katvā tattha nānappakārā sugatiduggativasena sampattivipattiyo lekhāpetvā, ‘‘imaṃ kammaṃ katvā idaṃ paṭilabhati, idaṃ katvā ida’’nti dassentā taṃ cittaṃ gahetvā vicaranti. Citteneva cittitanti cittakārena cintetvā katattā cittena cintitaṃ nāma. Cittaññeva cittataranti tassa cittassa upāyapariyesanacittaṃ tatopi cittataraṃ. Tiracchānagatā pāṇā citteneva cittitāti kammacitteneva cittitā. Taṃ pana kammacittaṃ ime vaṭṭakatittirādayo ‘‘evaṃ cittā bhavissāmā’’ti āyūhantā nāma natthi. Kammaṃ pana yoniṃ upaneti, yonimūlako tesaṃ cittabhāvo. Yoniupagatā hi sattā taṃtaṃyonikehi sadisacittāva honti. Iti yonisiddho cittabhāvo, kammasiddhā yonīti veditabbā.

所谓『脚』乃指心中之行心。所谓『见』者，婆罗门谬论者也，彼等彼起彼伏，种种方式，将善恶往来之果录记其中，说：『行此业得彼果，行此得彼』，彼持心而行。所谓心即是『心计』，即心所为者，所计之『心所计』。唯心超越心者为其用心之心，亦为超越心者。有邪行之人，心亦为心，是为业心，即业用心。彼此业心，如鹿行、自恣者等，谓曰『此类心将成如此』，彼等自言，实无定者。业以种胎而承，业胎为其心质。承业之生者，则为彼胎业之相似之心质者。故知业成者为心质者，业成者为业。

Apica cittaṃ nāmetaṃ sahajātaṃ sahajātadhammacittatāya bhūmicittatāya vatthucittatāya dvāracittatāya ārammaṇacittatāya kammanānattamūlakānaṃ liṅganānattasaññānānattavohāranānattādīnaṃ anekavidhānaṃ cittānaṃ nipphādanatāyapi tiracchānagatacittato cittatarameva veditabbaṃ.

且心亦名为同生者，依众生之同生心质、实体心质、门阙心质、缘境心质、业非根源之标识、非觉知之识、非现证之相等，众多种类之心生出之故，从邪行之心亦应知其为超越心者。

Rajakoti vatthesu raṅgena rūpasamuṭṭhāpanako. So pana acheko amanāpaṃ rūpaṃ karoti, cheko manāpaṃ dassanīyaṃ, evameva puthujjano akusalacittena vā ñāṇavippayuttakusalena vā cakkhusampadādivirahitaṃ virūpaṃ samuṭṭhāpeti, ñāṇasampayuttakusalena cakkhusampadādisampannaṃ abhirūpaṃ. Aṭṭhamaṃ.

在无数宫殿中，用色彩鲜明的装饰来呈现形色。然而，有的人制作丑陋的形象，使人不悦；有人制作令人欢喜、悦目之像。普通人以不善心或不含智慧之善心，展现无眼力之缺失的丑陋形象；反之，以智慧相应的善心，展现具足眼力等诸种功德的美好形象。这是第八种情况。

9. Vāsijaṭasuttavaṇṇanā9. 瓦西迦德经注释

§101

101. Navame seyyathāpi, bhikkhave, kukkuṭiyā aṇḍānīti imā kaṇhapakkhasukkapakkhavasena dve upamā vuttā. Tāsu kaṇhapakkhaupamā atthassa asādhikā, itarā sādhikāti. Sukkapakkhaupamāya evaṃ attho veditabbo – seyyathāti opammatthe nipāto, apīti sambhāvanatthe. Ubhayenāpi seyyathā nāma, bhikkhaveti dasseti. Kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dasa vā dvādasa vāti ettha pana kiñcāpi kukkuṭiyā vuttappakārato ūnādhikānipi aṇḍāni honti, vacanasiliṭṭhatāya pana evaṃ vuttaṃ. Evañhi loke siliṭṭhavacanaṃ hoti. Tānassūti tāni assu, tāni bhaveyyunti attho. Kukkuṭiyā sammā adhisayitānīti tāya ca janettiyā kukkuṭiyā pakkhe pasāretvā tesaṃ upari sayantiyā sammā adhisayitāni. Sammā pariseditānīti kālena kālaṃ utuṃ gaṇhāpentiyā suṭṭhu samantato seditāni usmīkatāni. Sammā paribhāvitānīti kālena kālaṃ suṭṭhu samantato bhāvitāni, kukkuṭagandhaṃ gāhāpitānīti attho. Kiñcāpi tassā kukkuṭiyāti tassā kukkuṭiyā iminā tividhakiriyākaraṇena appamādaṃ katvā kiñcāpi na evaṃ icchā upajjeyya. Athakho bhabbāva teti atha kho te kukkuṭapotakā vuttanayena sotthinā abhinibbhijjituṃ bhabbāva. Te hi yasmā tāya kukkuṭiyā evaṃ tīhākārehi tāni aṇḍāni paripāliyamānāni na pūtīni honti, yo nesaṃ allasineho, sopi pariyādānaṃ gacchati, kapālaṃ tanukaṃ hoti, pādanakhasikhā ca mukhatuṇḍakañca kharaṃ hoti, sayampi pariṇāmaṃ gacchanti, kapālassa tanuttā bahi āloko anto paññāyati, tasmā ‘‘ciraṃ vata mayaṃ saṅkuṭitahatthapādā sambādhe sayimhā, ayañca bahi āloko dissati, ettha dāni no sukhavihāro bhavissatī’’ti nikkhamitukāmā hutvā kapālaṃ pādena paharanti, gīvaṃ pasārenti, tato taṃ kapālaṃ dvedhā bhijjati. Atha te pakkhe vidhunantā taṃkhaṇānurūpaṃ viravantā nikkhamantiyeva, nikkhamitvā ca gāmakkhettaṃ upasobhayamānā vicaranti.

101. 如是，比库们，母鸡下蛋，有两种比喻：以黑翼雀和白翼雀的黑白羽毛说比喻。在这两者中，黑翼雀的比喻意指非真实、不可靠；白翼雀的比喻则意指真实、可靠。对于白翼雀的比喻，意指“床”字，当作比况对象时，指其堕落；当作可能性时，意指对床的预期。二者共用“床”一名，表示床的意思。母鸡所下的蛋，有时是八个，有时十个，有时十二个，这里可能是依照母鸡习惯所说，略多或略少，基于行话惯例如此。世间语言中就有这种通用的说法。那些蛋即是它们所产，表示存在其意义。所谓母鸡所完全孵化的蛋，即由其所下的母鸡侧卧庇护，蛋得以完全孵化。所谓悉心孵育，是指经过适时的季候，适当的温度所促进，得到均匀、完好孵育。所谓悉心培育，是经季节适时均匀妥善摄养，表现为母鸡浓香的味道。所谓母鸡蛋的香味，表明通过这三种行为，使孵育悉心进行。其因由这三种行为，做到全然谨慎，小心，不产生任何不良欲望的意念，故不会产生不良意愿。由此便生存下去。因此由母鸡蛋的孵化过程论证，比库行持三种活动的正法力量，能够妥善护持解脱安稳之道。因由母鸡以如此三种活动，护持蛋不朽坏；养育蛋的人身、脚爪指甲、嘴巴舌头都坚硬粗糙；蛋本身还会生变化，母鸡的蛋壳、脚爪指甲、嘴巴舌头坚硬且清净芬芳。蛋之变化时间，就像对比库的智慧变化时间、增长时间，及胎儿形成时间相似。当蛋壳或脚爪指甲或嘴舌刮破时，蛋壳随之破裂、孵化，譬如比库智慧结晶的熟成，当达到开窍能够解脱时机。蛋孵出后羽翼舒展即自由，蛋孵出后即在乡村乡野安住流通。

Evameva khoti idaṃ opammasampaṭipādanaṃ. Taṃ evaṃ atthena saṃsanditvā veditabbaṃ – tassā kukkuṭiyā aṇḍesu tividhakiriyākaraṇaṃ viya hi imassa bhikkhuno bhāvānuyogaṃ anuyuttakālo, kukkuṭiyā tividhakiriyāsampādanena aṇḍānaṃ apūtibhāvo viya bhāvanānuyogamanuyuttassa bhikkhuno tividhānupassanāsampādanena vipassanāñāṇassa aparihāni, tassā tividhakiriyākaraṇena allasinehapariyādānaṃ viya tassa bhikkhuno tividhānupassanāsampādanena bhavattayānugatanikantisinehapariyādānaṃ, aṇḍakapālānaṃ tanubhāvo viya tassa bhikkhuno avijjaṇḍakosassa tanubhāvo, kukkuṭapotakānaṃ pādanakhasikhamukhatuṇḍakānaṃ thaddhakharabhāvo viya bhikkhuno vipassanāñāṇassa tikkhakharavippasanna sūrabhāvo, kukkuṭapotakānaṃ pariṇāmakālo viya bhikkhuno vipassanāñāṇassa pariṇāmakālo vaḍḍhitakālo gabbhaggahaṇakālo, kukkuṭapotakānaṃ pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṃ padāletvā pakkhe papphoṭetvā sotthinā abhinibbhidākālo viya tassa bhikkhuno vipassanāñāṇagabbhaṃ gaṇhāpetvā vicarantassa tajjātikaṃ utusappāyaṃ vā bhojanasappāyaṃ vā puggalasappāyaṃ vā dhammassavanasappāyaṃ vā labhitvā ekāsane nisinnasseva vipassanaṃ vaḍḍhentassa anupubbādhigatena arahattamaggena avijjaṇḍakosaṃ padāletvā abhiññāpakkhe papphoṭetvā sotthinā arahattapattakālo veditabbo. Yathā pana kukkuṭapotakānaṃ pariṇatabhāvaṃ ñatvā mātāpi aṇḍakosaṃ bhindati, evaṃ tathārūpassa bhikkhuno ñāṇaparipākaṃ ñatvā satthāpi –

如此就是这个比喻的阐释。由此理应理解：比库如同母鸡一样，行持三种行为坚定不移，从而保证蛋保持不坏。通过三种行为具足，犹如蛋保持无缺，积累持戒修行的比库随着三种观察的成就，智慧知识果不退转。由这三种行为带来的摧除粗染如同蛋壳的摧毁；由三种观察成就带来的色身变化如同蛋壳及脚爪指甲嘴巴舌头坚硬清净的芬芳；蛋壳变化的时刻犹如比库智慧增长的时刻，及胎儿发育之刻。蛋壳、脚爪指甲或嘴巴舌头破裂后，孵出幼鸟，譬喻比库于智慧成熟时，破除无明，孕育智慧生命。随后该智慧婴孩获得三种适合的食物：季节的温暖、膳食的供养、及个人修行和听闻法的供养；由此在席上静坐修行，渐次增长正观，直至证得阿拉汉果的巅峰。正如母鸡孵出羽翼丰满的幼鸟，连母亲都会打破蛋壳，促其孵化成幼鸟；佛陀也是如此，知晓佛弟子智慧成熟之时，

‘‘Ucchinda sinehamattano, kumudaṃ sāradikaṃva pāṇinā;

就像用手折断荷叶尖的苦竹芽，

Santimaggameva brūhaya, nibbānaṃ sugatena desita’’nti. (dha. pa. 285) –

在那里佛陀在诸圣会中宣说涅槃真理。（《法句经》285偈）

Ādinā nayena obhāsaṃ pharitvā gāthāya avijjaṇḍakosaṃ paharati. So gāthāpariyosāne avijjaṇḍakosaṃ bhinditvā arahattaṃ pāpuṇāti. Tato paṭṭhāya yathā te kukkuṭapotakā gāmakkhettaṃ upasobhayamānā tattha vicaranti, evaṃ ayampi mahākhīṇāsavo nibbānārammaṇaṃ phalasamāpattiṃ appetvā saṅghārāmaṃ upasobhayamāno vicarati.

首先用比喻带领光明照射，颂唱偈语，摧破无明的蛋壳。结束偈语时，破壳无明，得阿拉汉果。之后如同母鸡孵育幼鸟那样，在乡村乡野中行住。修除诸烦恼的大阿拉汉，以此成就涅槃果位，游行于僧伽园林之间。

Palagaṇḍassāti vaḍḍhakissa. So hi olambakasaṅkhātaṃ palaṃ dhāretvā dārūnaṃ gaṇḍaṃ haratīti palagaṇḍoti vuccati. Vāsijaṭeti vāsidaṇḍakassa gahaṇaṭṭhāne. Ettakaṃ vata me ajja āsavānaṃ khīṇanti pabbajitassa hi pabbajjāsaṅkhepena uddesena paripucchāya yoniso manasikārena vattapaṭipattiyā ca niccakālaṃ āsavā khīyanti. Evaṃ khīyamānānaṃ pana tesaṃ ‘‘ettakaṃ ajja khīṇaṃ, ettakaṃ hiyyo’’ti evamassa ñāṇaṃ na hotīti attho. Imāya upamāya vipassanāyānisaṃso dīpito. Hemantikenāti hemantasamayena. Paṭippassambhantīti thirabhāvena parihāyanti.

所谓木结节者，是指树木枝干粗壮的节块。因其承载着枝干，故称为木结节。树根茎干处称作树干基部。今日我心中正见到的是出离者之烦恼已经消减。正如出家之数目相应的深思询问，及依智慧心念之正确修行，烦恼恒久地被消灭。然虽说此等烦恼现正在消灭，尚有“今已消灭多少，昨日消灭多少”之知见不存在，此义亦即此理。此比喻用作观慧之依据。所谓“寒冬时节”意指寒冬时期。所谓安住调伏，意指以坚定之心摒除妄想烦恼。

Evameva khoti ettha mahāsamuddo viya sāsanaṃ daṭṭhabbaṃ, nāvā viya yogāvacaro, nāvāya mahāsamudde pariyādānaṃ viya imassa bhikkhuno ūnapañcavassakāle ācariyupajjhāyānaṃ santike vicaraṇaṃ, nāvāya mahāsamuddodakena khajjamānānaṃ bandhanānaṃ tanubhāvo viya bhikkhuno pabbajjāsaṅkhepena uddesaparipucchādīhi ceva saṃyojanānaṃ tanubhāvo, nāvāya thale ukkhittakālo viya bhikkhuno nissayamuccakassa kammaṭṭhānaṃ gahetvā araññe vasanakālo, divā vātātapena saṃsussanaṃ viya vipassanāñāṇena taṇhāsnehasaṃsussanaṃ, rattiṃ himodakena temanaṃ viya kammaṭṭhānaṃ nissāya uppannena pītipāmojjena cittatemanaṃ, rattindivaṃ vātātapena ceva himodakena ca parisukkhaparitintānaṃ bandhanānaṃ dubbalabhāvo viya ekadivasaṃ utusappāyādīni laddhā vipassanāñāṇapītipāmojjehi saṃyojanānaṃ bhiyyosomattāya dubbalabhāvo, pāvussakamegho viya arahattamaggañāṇaṃ , meghavuṭṭhiudakena nāvāya bandhe pūtibhāvo viya āraddhavipassakassa rūpasattakādivasena vipassanaṃ vaḍḍhentassa okkhāyamāne pakkhāyamāne kammaṭṭhāne ekadivasaṃ utusappāyādīni laddhā ekapallaṅkena nisinnassa arahattaphalādhigamo, pūtibandhanāvāya kañci kālaṃ ṭhānaṃ viya khīṇasaṃyojanassa arahato mahājanaṃ anuggaṇhantassa yāvatāyukaṃ ṭhānaṃ, pūtibandhanāvāya anupubbena bhijjitvā apaṇṇattikabhāvūpagamo viya khīṇāsavassa upādiṇṇakkhandhabhedena anupādisesāya nibbānadhātuyā parinibbutassa apaṇṇattikabhāvūpagamoti imāya upamāya saṃyojanānaṃ dubbalatā dīpitā. Navamaṃ.

正如此处，应如广阔大海般观察佛法，如水手熟练掌舵大船。比库在近五年中，在师长坐前行住坐卧，犹如遍游大海周遭，日渐感受桎梏之苦痛。比库出家数目相应之烦恼及束缚之苦，犹如大船中张紧的绳索缠身；比库退隐森林中修禅，昼夜受风寒炽热折磨，透过观慧智慧消除对渴爱的贪欲之苦患。昼夜受风寒之苦，如沐冷水，然依禅定喜悦心，内心生起安乐，犹如夜中冷水浴中笑貌。昼夜受风寒冷水之苦，如脱离紧缚般，亦获观慧喜悦充满。冬季降雨云层，如阿拉汉果道之智慧雨。恰若风中破损之水缸，净修内心之观照，令观慧增长。此起彼伏之境—时起时落，亦即修行场所。单日获得丰盛喜悦，如挺坐于地，便可成就阿拉汉果。若破除束缚之苦，长达时日如适居良地，破除烦恼污染，渐次断除余毒之聚集，乃成无余涅槃；比此喻，烦恼绑定之弱者，渐趋消减。此乃第九。

10. Aniccasaññāsuttavaṇṇanā10. 无常想经注释

§102

102. Dasame aniccasaññāti aniccaṃ aniccanti bhāventassa uppannasaññā. Pariyādiyatīti khepayati. Sabbaṃ asmimānanti navavidhaṃ asmimānaṃ. Mūlasantānakānīti santānetvā ṭhitamūlāni. Mahānaṅgalaṃ viya hi aniccasaññā, khuddānukhuddakāni mūlasantānakāni viya kilesā, yathā kassako kasanto naṅgalena tāni padāleti, evaṃ yogī aniccasaññaṃ bhāvento aniccasaññāñāṇena kilese padāletīti idamettha opammasaṃsandanaṃ.

第102条，第十：无常见，即对无常之感知。无常，即对无常性质之心起感受。所谓扰乱，谓对心生起共动。众我，是九种我执之概念。所谓根本世代，是说连结一切之根本诸法如根。无常见为大善根，如同蚕豆之多数种子，即比喻烦恼众根。正如农夫以锄头铲除蚕豆种而使之不再生长，修行者以无常见破除烦恼，即以无常见智慧摧毁烦恼根基，此即本处借喻之意。

Odhunātīti heṭṭhā dhunāti. Niddhunātīti papphoṭeti. Nicchoṭetīti papphoṭetvā chaḍḍeti. Idhāpi pabbajāni viya kilesā, lāyanaṃ nicchoṭanaṃ viya aniccasaññāñāṇanti iminā atthena upamā saṃsandetabbā.

所谓烂，即烂化、变烂。所谓烂毁，即碎裂破碎。所谓消除，即碎裂然后舍弃。此处亦如出家人之烦恼，如同烂尸之除坏。以此喻示，无常见智慧乃断除烦恼之叶藏，亦当以此比喻整体作说明。

Vaṇṭacchinnāyāti tiṇhena khurappena vaṇṭacchinnāya. Tadanvayāni bhavantīti taṃ ambapiṇḍiṃ anugacchanti, tassā patamānāya ambāni bhūmiyaṃ patanti. Idhāpi ambapiṇḍi viya kilesā, tiṇhakhurappo viya aniccasaññā, yathā khurappena chinnāya ambapiṇḍiyā sabbāni ambāni bhūmiyaṃ patanti, evaṃ aniccasaññāñāṇena kilesānaṃ mūlabhūtāya avijjāya chinnāya sabbakilesā samugghātaṃ gacchantīti, idaṃ opammasaṃsandanaṃ.

所谓断枝，是指用镰刀断割禾根。相关事物随之运动，如同果实跟随枝条跌落土地。此处亦如烦恼，犹如镰刀般的无常见智慧，断开烦恼之根本，如切断枝条果实随之滴落土地。以此比喻示意：以无常见智慧断绝烦恼根根，与无明断绝相同，故烦恼得以彻底终止，全部烦恼渐趋寂灭，此为此喻所示。

Kūṭaṅgamāti kūṭaṃ gacchanti. Kūṭaninnāti kūṭaṃ pavisanabhāvena kūṭe ninnā. Kūṭasamosaraṇāti kūṭe samosaritvā ṭhitā. Idhāpi kūṭaṃ viya aniccasaññā, gopānasiyo viya catubhūmakakusaladhammā, yathā sabbagopānasīnaṃ kūṭaṃ aggaṃ, evaṃ kusaladhammānaṃ aniccasaññā aggā. Nanu ca aniccasaññā lokiyā, sā lokiyakusalānaṃ tāva aggaṃ hotu, lokuttarānaṃ kathaṃ agganti? Tesampi paṭilābhakaraṇatthena agganti veditabbā. Iminā upāyena sabbāsu upamāsu opammasaṃsandanaṃ veditabbaṃ. Purimāhi panettha tīhi aniccasaññāya kiccaṃ, pacchimāhi balanti. Dasamaṃ.

所谓谷仓行者，是指前往谷仓者。所谓入仓者，是指进入仓库者。所谓仓内水流，是指在仓库内流动的水。此处亦如谷仓，无常见是出离四禅之善法之本，如同众谷仓看护人之首领。故有德行之无常见为诸善法之头。若问此无常见为世法或出世间法，世法善法尚且如此杰出，出世间法何况更为杰出？对此亦当从获益之观照认知。以上种种比喻，总示无常见智慧之功德及其对烦恼断灭之妙用。此即第十条。

Pupphavaggo dasamo. · 花品第十。

Majjhimapaṇṇāsako samatto. · 中五十已完。

11. Antavaggo

十一、终结品

1. Antasuttavaṇṇanā1. 边经注释

§103

103. Antavaggassa paṭhame antāti koṭṭhāsā. Idaṃ suttaṃ catusaccavasena pañcakkhandhe yojetvā antoti vacanena bujjhanakānaṃ ajjhāsayavasena vuttaṃ. Paṭhamaṃ.

第一、终结品的开端是“终”，此经文以四圣谛为依止，结合五蕴解释终的含义，以上述观念为内涵。初分。

2-3. Dukkhasuttādivaṇṇanā2-3. 苦经等注释

§104-105

104-105. Dutiyampi pañcakkhandhe catusaccavasena yojetvā dukkhanti bujjhanakānaṃ ajjhāsayena kathitaṃ. Tatiyampi tatheva sakkāyoti bujjhanakānaṃ ajjhāsayena kathitaṃ. Dutiyatatiyāni.

第二、在五蕴中仍以四圣谛为基准，讲说有苦，其中肇因于觉者的内观；第三同样以此为本，以“我见”为觉者内观的内容。第二与第三分。

4. Pariññeyyasuttavaṇṇanā4. 应遍知经注释

§106

106. Catutthe pariññeyyeti parijānitabbe samatikkamitabbe. Pariññanti samatikkamaṃ. Pariññātāvinti tāya pariññāya parijānitvā samatikkamitvā ṭhitaṃ. Rāgakkhayotiādīhi nibbānaṃ dassitaṃ. Catutthaṃ.

第四，称为“应了知”，谓所知见诸法应当认知断除。认知即断除。所谓认知是指识得诸法，了知断除后而坚立不动。由断除贪欲等烦恼，乃至证入涅槃。第四分。

5-10. Samaṇasuttādivaṇṇanā5-10. 沙门经等注释

§107-112

107-112. Pañcamādīsu catūsu cattāri saccāni kathitāni. Navamadasamesu kilesappahānanti. Pañcamādīni.

第五及以后诸分中，述说四谛的四种真理。九处又称为断除烦恼。第五分。

Antavaggo ekādasamo. · 边品第十一。

12. Dhammakathikavaggo

十二、法师品

1-2. Avijjāsuttādivaṇṇanā1-2. 无明经等注释

§113-114

113-114. Dhammakathikavaggassa paṭhame ettāvatā ca avijjāgato hotīti yāvatā imāya catūsu saccesu aññāṇabhūtāya avijjāya samannāgato, ettāvatā avijjāgato hotīti attho. Dutiyepi eseva nayo. Paṭhamadutiyāni.

113-114. 关于法师品第一，谓如是：无明已断者，谓于此四圣谛中，因无明成就无明现前，如是方称为无明已断。第二品也是同理，谓第一、第二品。

3. Dhammakathikasuttavaṇṇanā3. 说法者经注释

§115

115. Tatiye paṭhamena dhammakathiko, dutiyena sekhabhūmi, tatiyena asekhabhūmīti evaṃ dhammakathikaṃ pucchitena visesetvā dve bhūmiyo kathitā. Tatiyaṃ.

115. 第三品说，法师初是发心修学，第二是沙门地，第三是不退转地。对法师的询问如是分明说明，故述二地。第三品。

4. Dutiyadhammakathikasuttavaṇṇanā4. 第二说法者经注释

§116

116. Catutthe tissannampi pucchānaṃ tīṇi vissajjanāni kathitāni. Catutthaṃ.

116. 第四品讲述三种释疑的解答。第四品。

5-9. Bandhanasuttādivaṇṇanā5-9. 《系缚经》等之解释

§117-121

117-121. Pañcame atīradassīti tīraṃ vuccati vaṭṭaṃ, taṃ na passati. Apāradassīti pāraṃ vuccati nibbānaṃ, taṃ na passati. Baddhoti kilesabandhanena baddho hutvā jīyati ca mīyati ca asmā lokā paraṃ lokaṃ gacchatīti. Imasmiṃ sutte vaṭṭadukkhaṃ kathitanti. Chaṭṭhādīni uttānatthāneva. Pañcamādīni.

117-121. 第五说“过失见”，谓虽称界，实不真见。又称“边见”，谓不见彼至涅槃彼岸。所谓“缚”，即因烦恼缚而生死轮回。在此经文中论述轮转苦。第六品等亦同。第五及以后品。

10. Sīlavantasuttavaṇṇanā10. 《具戒经》之解释

§122

122. Dasame aniccatotiādīsu hutvā abhāvākārena aniccato, paṭipīḷanākārena dukkhato, ābādhaṭṭhena rogato, antodosaṭṭhena gaṇḍato, tesaṃ tesaṃ gaṇḍānaṃ paccayabhāvena vā khaṇanaṭṭhena vā sallato dukkhaṭṭhena aghato, visabhāgamahābhūtasamuṭṭhānaābādhapaccayaṭṭhena ābādhato, asakaṭṭhena parato, palujjanaṭṭhena palokato, sattasuññataṭṭhena suññato, attābhāvena anattato. Evamettha ‘‘aniccato palokato’’ti dvīhi padehi aniccamanasikāro, ‘‘suññato anattato’’ti dvīhi anattamanasikāro, sesehi dukkhamanasikāro vuttoti veditabbo. Sesamettha uttānameva. Dasamaṃ.

122. 第十品说无常等诸相，当从无有实体之义而言，为无常；由对所苦之苦受，不断受其苦，为苦；因聚集之病痛所缚而患病，为病；因形体末节蠢动而长成伤痕，为噬；因寄生或相互依赖而起诸病苦，为彼诸苦；不净相转移他方，因衰败而有变化；因淤泥生长而淤泥所染；因七空处而空虚；因我见而无我。以此类推，谓“观无常”二词为无常思维；“观空无我”二词为无我思维，余余皆是苦思维，此皆显宗旨。第十品。

11. Sutavantasuttavaṇṇanā11. 《多闻经》之解释

§123

123. Tathā ekādasame. Dasamasmiñhi ‘‘sīlavatā’’ti catupārisuddhisīlaṃ vuttaṃ, idha sutavatāti kammaṭṭhānasutaṃ idameva nānākaraṇaṃ. Ekādasamaṃ.

123. 同理，第十一说。第十品中称“具戒者”，谓四净戒具足，此谓修习之法，本处即指法门之修习。第十一品。

12-13. Kappasuttādivaṇṇanā12-13. 《劫经》等之解释

§124-125

124-125. Dvādasamaterasamāni rāhulovādasadisānevāti. Dvādasamaterasamāni.

124-125. 十二处涅槃，是关于罗睺罗的十二处教说。十二处涅槃。

Dhammakathikavaggo dvādasamo. · 说法者品第十二

13. Avijjāvaggo

13．无明品

1-10. Samudayadhammasuttādivaṇṇanā1-10. 《集法经》等之解释

§126-135

126-135. Avijjāvaggo uttānatthova. Imasmiñhi vagge sabbasuttesu catusaccameva kathitaṃ.

126-135. 无明品意在阐释正理。在此品中，于所有经文里唯说四圣谛。

Avijjāvaggo terasamo. · 无明品第十三。

14. Kukkuḷavaggo

14．火炭品

1-13. Kukkuḷasuttādivaṇṇanā一至十三、火炭经等之注释

§136-149

136-149. Kukkuḷavaggassa paṭhame kukkuḷanti santattaṃ ādittaṃ chārikarāsiṃ viya mahāpariḷāhaṃ. Imasmiṃ sutte dukkhalakkhaṇaṃ kathitaṃ, sesesu aniccalakkhaṇādīni. Sabbāni cetāni pāṭiyekkaṃ puggalajjhāsayena kathitānīti.

136-149. 鸡品第一讲“鸡”，比喻如火燃烧繁盛之数珠链。于此经中说苦之相，余分说无常等相。一切皆由一心，以人我观念而分别述说。

Kukkuḷavaggo cuddasamo. · 火炭品第十四。

15. Diṭṭhivaggo

十五、见分

1-9. Ajjhattasuttādivaṇṇanā一至九、内经等之注释

§150-158

150-158. Diṭṭhivaggassa paṭhame kiṃ upādāyāti kiṃ paṭicca. Dutiye kiṃ abhinivissāti kiṃ abhinivisitvā, paccayaṃ katvāti attho. Tatiyādīsu diṭṭhītiādīni puggalajjhāsayena vuttāni. Paṭhamādīni.

第一分部第150至158节。论第一《取》中“何为取？何为依”的义理；第二分中“何为着著？着著之后而为缘”的意义；第三及以后分中，‘见’等词，是由个人心见（人见）所说。首分诸义。

10. Ānandasuttavaṇṇanā十、阿难经之注释

§159

159. Dasame upasaṅkamīti aññe bhikkhū pañcakkhandhakammaṭṭhānaṃ kathāpetvā yuñjitvā ghaṭetvā arahattaṃ patvā satthu santike aññaṃ byākaronte disvā ‘‘ahampi pañcakkhandhakammaṭṭhānaṃ kathāpetvā yuñjanto ghaṭento, arahattaṃ patvā aññaṃ byākarissāmī’’ti cintetvā upasaṅkami. Satthā pana attano dharamānakāle therassa uparimaggattayavajjhānaṃ kilesānaṃ pahānaṃ apassantopi ‘‘imassa cittaṃ gaṇhissāmī’’ti kathesi. Tassāpi ekaṃ dve vāre manasi katvāva buddhupaṭṭhānavelā jātāti gantabbaṃ hoti. Itissa cittaṃ sampahaṃsamāno vimuttiparipācanīyadhammova so kammaṭṭhānānuyogo jātoti. Dasamaṃ.

第十节「近住」意谓其他比库在佛前修习五蘊业处，讲说并调御业处而已，证得阿拉汉果后，于世尊前闻他人述说时，自思‘我亦修习五蘊业处，调御业处，证得阿拉汉果，必当述说’而心生近住之意。佛在其教法时，未见长老除染污障之心不灭，便称‘我将承受此心’，亦这样想心。一二日内如是思惟，即至佛所承事。因摄持此心，遂得解脱之法，此故名为业处之修。是为第十分义。

Diṭṭhivaggo pannarasamo. · 见品第十五。

Uparipaṇṇāsako samatto. · 上五十已完。

Khandhasaṃyuttavaṇṇanā niṭṭhitā. · 蕴相应注释已毕。